4. The Umayyad Caliphate

Tarikh (al-Tabari) 2092No grade recorded
أَيَّامِ مُعَاوِيَةَ بْنِ أَبَى سُفْيَانَ، ؓ، وَمُلْكِهِ فِي الْحَدِيثِ أَنَّ الْخِلَافَةَ بَعْدَهُ، عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ، ثَلَاثُونَ سَنَةً، ثُمَّ تَكُونُ مُلْكًا، وَقَدِ انْقَضَتِ الثَّلَاثُونَ سَنَةً بِخِلَافَةِ الْحَسَنِ بْنِ عَلِيٍّ، فَأَيَّامُ مُعَاوِيَةَ أَوَّلُ الْمُلْكِ، فَهُوَ أَوَّلُ مُلُوكِ الْإِسْلَامِ وَخِيَارِهِمْ. فعَنْ مُعَاذِ بْنِ جَبَلٍ وَأَبِي عُبَيْدَةَ قَالَا: قَالَ رَسُولُ اللَّهِ ﷺ: " إِنَّ هَذَا الْأَمْرَ بَدَأَ رَحْمَةً وَنُبُوَّةً، ثُمَّ يَكُونُ رَحْمَةً وَخِلَافَةً، ثُمَّ كَائِنٌ مُلْكًا عَضُوضًا، ثُمَّ كَائِنٌ عُتُوًّا وَجَبْرِيَّةً وَفَسَادًا فِي الْأَرْضِ، يَسْتَحِلُّونَ الْحَرِيرَ وَالْفُرُوجَ وَالْخُمُورَ، وَيُرْزَقُونَ عَلَى ذَلِكَ وَيُنْصَرُونَ حَتَّى يَلْقَوُا اللَّهَ عَزَّ وَجَلَّ ". وعَنْ عَبْدِ الْمَلِكِ بْنِ عُمَيْرٍ قَالَ: قَالَ مُعَاوِيَةُ: وَاللَّهِ مَا حَمَلَنِي عَلَى الْخِلَافَةِ إِلَّا قَوْلُ رَسُولِ اللَّهِ ﷺ لِي: " يَا مُعَاوِيَةُ، إِنْ مَلَكْتَ فَأَحْسِنْ ". عن عَمْرِو بْنِ يَحْيَى بْنِ سَعِيدِ بْنِ الْعَاصِ، عَنْ جَدِّهِ سَعِيدٍ أَنَّ مُعَاوِيَةَ أَخَذَ الْإِدَاوَةَ فَتَبِعَ رَسُولَ اللَّهِ ﷺ، فَنَظَرَ إِلَيْهِ فَقَالَ لَهُ: " يَا مُعَاوِيَةَ، إِنْ وَلَيْتَ أَمْرًا فَاتَّقِ اللَّهَ وَاعْدِلْ ". قَالَ مُعَاوِيَةُ: فَمَا زِلْتُ أَظُنُّ أَنِّي مُبْتَلًى بِعَمَلٍ لِقَوْلِ رَسُولِ اللَّهِ ﷺ. وَمِنْهَا حَدِيثُ رَاشِدِ بْنِ سَعْدٍ، عَنْ مُعَاوِيَةَ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: " إِنَّكَ إِنِ اتَّبَعْتَ عَوْرَاتِ النَّاسِ أَفْسَدْتَهُمْ ". قَالَ أَبُو الدَّرْدَاءِ: كَلِمَةٌ سَمِعَهَا مُعَاوِيَةُ مِنْ رَسُولِ اللَّهِ ﷺ، فَنَفَعَهُ اللَّهُ بِهَا. وعَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: " الْخِلَافَةُ بِالْمَدِينَةِ، وَالْمُلْكُ بِالشَّامِ ". وَرَوَى مِنْ طَرِيقِ أَبِي إِدْرِيسَ، عَنْ أَبَى الدَّرْدَاءِ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: " بَيْنَا أَنَا نَائِمٌ رَأَيْتُ عَمُودَ الْكُتَّابِ احْتُمِلَ مِنْ تَحْتِ رَأْسِي، فَظَنَنْتُ أَنَّهُ مَذْهُوبٌ بِهِ، فَأَتْبَعْتُهُ بِصَرِي فَعُمِدَ بِهِ إِلَى الشَّامِ أَلَا وَإِنَّ الْإِيمَانَ حِينَ تَقَعُ الْفِتَنُ بِالشَّامِ ". وعَنْ عَبْدِ اللَّهِ بْنِ صَفْوَانَ قَالَ: قَالَ رَجُلٌ يَوْمَ صِفِّينِ: اللَّهُمَّ الْعَنْ أَهْلَ الشَّامِ. فَقَالَ لَهُ عَلِيٌّ: لَا تَسُبَّ أَهْلَ الشَّامِ جَمًّا غَفِيرًا ; فَإِنَّ بِهَا الْأَبْدَالَ، فَإِنَّ بِهَا الْأَبْدَالَ، فَإِنَّ بِهَا الْأَبْدَالَ.
✧ The days of Muʿāwiyah b. Abī Sufyān, ؓ, and his reign. In the hadith, the caliphate after him, peace and blessings be upon him, is thirty years, then it becomes kingship. The thirty years were completed with the caliphate of al-Ḥasan b. ʿAlī, so the days of Muʿāwiyah are the beginning of kingship. He is the first of the kings of Islam and the best of them. From Muʿādh b. Jabal and Abū ʿUbaydah, they said: The Messenger of God ﷺ said: "This matter began as mercy and prophethood, then it will be mercy and caliphate, then it will be a biting kingship, then it will be arrogance, tyranny, and corruption in the earth. They will deem silk, private parts, and wines lawful, and they will be provided for and aided in that until they meet God, Mighty and Majestic." From ʿAbd al-Malik b. ʿUmayr, he said: Muʿāwiyah said: "By God, nothing induced me to the caliphate except the saying of the Messenger of God ﷺ to me: 'O Muʿāwiyah, if you rule, then do good.'" From ʿAmr b. Yaḥyā b. Saʿīd b. al-ʿĀṣ, from his grandfather Saʿīd, that Muʿāwiyah took the water vessel and followed the Messenger of God ﷺ. He looked at him and said to him: "O Muʿāwiyah, if you are given authority over a matter, then fear God and be just." Muʿāwiyah said: "I have not ceased to think that I would be tested with a deed because of the saying of the Messenger of God ﷺ." Among them is the hadith of Rāshid b. Saʿd, from Muʿāwiyah, who said: The Messenger of God ﷺ said: "If you pursue people's faults, you will corrupt them." Abū al-Dardāʾ said: "A word Muʿāwiyah heard from the Messenger of God ﷺ, and God benefited him by it." From Abū Hurayrah, he said: The Messenger of God ﷺ said: "The caliphate is in Madinah, and the kingship is in Syria." And it is narrated from the path of Abū Idrīs, from Abū al-Dardāʾ, who said: The Messenger of God ﷺ said: "While I was sleeping, I saw the pillar of the book being carried away from under my head. I thought it was being taken away, so I followed it with my eyes, and it was taken to Syria. Indeed, faith, when tribulations occur, will be in Syria." From ʿAbd Allāh b. Ṣafwān, he said: A man said on the day of Ṣiffīn: "O God, curse the people of Syria." ʿAlī said to him: "Do not revile the people of Syria as a whole; for among them are the abdāl, among them are the abdāl, among them are the abdāl."
Tarikh (al-Tabari) 2093No grade recorded
خُرُوجُ طَائِفَةٍ مِنَ الْخَوَارِجِ عَلَيْهِ وَكَانَ سَبَبَ ذَلِكَ أَنْ مُعَاوِيَةَ لَمَّا دَخَلَ الْكُوفَةَ وَخَرَجَ الْحَسَنُ وَأَهْلُهُ مِنْهَا قَاصِدِينَ إِلَى الْحِجَازِ، قَالَتْ فِرْقَةٌ مِنَ الْخَوَارِجِ نَحْوٌ مِنْ خَمْسِمِائَةٍ: جَاءَ مَا لَا يَشُكُّ فِيهِ، فَسِيرُوا إِلَى مُعَاوِيَةَ فَجَاهِدُوهُ. فَسَارُوا حَتَّى قَرَبُوا مِنَ الْكُوفَةِ وَعَلَيْهِمْ فَرْوَةُ بْنُ نَوْفَلٍ، حَتَّى حَلُّوا بِالنُّخَيْلَةِ عِنْدَ الْكُوفَةِ، وَكَانَ الْحَسَنُ بْنُ عَلِيٍّ قَدْ سَارَ يُرِيدُ الْمَدِينَةَ، فَكَتَبَ إِلَيْهِ مُعَاوِيَةُ يَدْعُوهُ إِلَى قِتَالِ فَرْوَةَ، فَلَحِقَهُ رَسُولُهُ بِالْقَادِسِيَّةِ أَوْ قَرِيبًا مِنْهَا، فَلَمْ يَرْجِعْ وَكَتَبَ إِلَى مُعَاوِيَةَ: لَوْ آثَرْتُ أَنْ أُقَاتِلَ أَحَدًا مِنْ أَهْلِ الْقِبْلَةِ لَبَدَأْتُ بِقِتَالِكَ، فَإِنِّي تَرَكْتُكَ لِصَلَاحِ الْأُمَّةِ وَحَقْنِ دِمَائِهَا. فَأَرْسَلَ إِلَيْهِمْ مُعَاوِيَةُ جَمْعًا مِنْ أَهْلِ الشَّامِ، فَقَاتَلُوهُمْ، فَانْهَزَمَ أَهْلُ الشَّامِ، فَقَالَ مُعَاوِيَةُ لِأَهْلِ الْكُوفَةِ: وَاللَّهِ لَا أَمَانَ لَكُمْ عِنْدِي حَتَّى تَكُفُّوهُمْ. فَخَرَجَ أَهْلُ الْكُوفَةِ فَقَاتَلُوهُمْ. فَقَالَتْ لَهُمُ الْخَوَارِجُ: أَلَيْسَ مُعَاوِيَةُ عَدُوَّنَا وَعَدُوَّكُمْ ؟ دَعُونَا حَتَّى نُقَاتِلَهُ، فَإِنْ أَصَبْنَا كُنَّا قَدْ كَفَيْنَاكُمْ عَدُوَّكُمْ، وَإِنْ أَصَابَنَا كُنْتُمْ قَدْ كَفَيْتُمُونَا. فَقَالُوا: لَا بُدَّ لَنَا مِنْ قِتَالِكُمْ. فَأَخَذَتْ أَشْجَعُ صَاحِبَهُمْ فَرْوَةَ فَحَادَثُوهُ وَوَعَظُوهُ فَلَمْ يَرْجِعْ، فَأَخَذُوهُ قَهْرًا وَأَدْخَلُوهُ الْكُوفَةَ، فَاسْتَعْمَلَ الْخَوَارِجُ عَلَيْهِمْ عَبْدَ اللَّهِ بْنَ أَبِي الْحَوْسَاءِ، رَجُلًا مِنْ طَيِّئٍ، فَقَاتَلَهُمْ أَهْلُ الْكُوفَةِ فَقَتَلُوهُمْ فِي رَبِيعٍ الْأَوَّلِ، ( وَقِيلَ: فِي رَبِيعٍ الْآخِرِ ) وَقُتِلَ ابْنُ أَبِي الْحَوْسَاءِ، وَكَانَ ابْنُ أَبِي الْحَوْسَاءِ حِينَ وَلِيَ أَمْرَ الْخَوَارِجِ قَدْ خُوِّفَ مِنَ السُّلْطَانِ أَنْ يَصْلُبَهُ، فَقَالَ: مَا إِنْ أُبَالِي إِذَا أَرْوَاحُنَا قُبِضَتْ مَاذَا فَعَلْتُمْ بِأَوْصَالٍ وَأَبْشَارِ تَجْرِي الْمَجَرَّةُ وَالنَّسْرَانِ عَنْ قَدَرٍ وَالشَّمْسُ وَالْقَمَرُ السَّارِي بِمِقْدَارِ وَقَدْ عَلِمْتُ، وَخَيْرُ الْقَوْلِ أَنْفَعُهُ أَنَّ السَّعِيدَ الَّذِي يَنْجُو مِنَ النَّارِ
✧ A group of the Khawārij rose up against him The reason for that was that when Muʿāwiyah entered al-Kūfah and al-Ḥasan and his people departed from it heading toward the Ḥijāz, a faction of the Khawārij, about five hundred of them, said: What leaves no doubt has come, so march to Muʿāwiyah and fight him. They marched until they drew near al-Kūfah, led by Farwah b. Nawfal, and encamped at al-Nukhaylah near al-Kūfah. Al-Ḥasan b. ʿAlī had already set out intending al-Madīnah, so Muʿāwiyah wrote to him calling him to fight Farwah. His messenger caught up with him at al-Qādisiyyah or close to it, but he did not return. He wrote to Muʿāwiyah: Had I preferred to fight anyone from the people of the qiblah, I would have begun with fighting you. But I left you for the good of the ummah and the sparing of its blood. Muʿāwiyah sent against them a force from the people of Syria, and they fought them. The Syrians were routed. Muʿāwiyah said to the people of al-Kūfah: By God, you have no assurance of safety with me until you repel them. So the people of al-Kūfah went out and fought them. The Khawārij said to them: Is Muʿāwiyah not our enemy and yours? Leave us to fight him. If we strike him down, we will have spared you your enemy, and if he strikes us down, you will have been spared us. They said: We must fight you. The Asjaʿ seized their leader Farwah, spoke with him, admonished him, but he did not turn back. They took him by force and brought him into al-Kūfah. The Khawārij appointed over themselves ʿAbd Allāh b. Abī al-Ḥawsāʾ, a man from Ṭayyiʾ. The people of al-Kūfah fought them and killed them in Rabīʿ al-Awwal (and it is said: in Rabīʿ al-Ākhir). Ibn Abī al-Ḥawsāʾ was killed. When Ibn Abī al-Ḥawsāʾ took charge of the Khawārij, he had been warned that the authorities might crucify him, so he said: I care not, when our souls are taken, what you do with limbs and skins. The Galaxy and the two eagles run by decree, and the sun and the moon journey by measure. I have learned — and the best speech is that which profits — that the fortunate one is he who escapes from the Fire.
Tarikh (al-Tabari) 2094No grade recorded
اسْتِعْمَالِ الْمُغِيرَةِ بْنِ شُعْبَةَ عَلَى الْكُوفَةِ أَرَادَ مُعَاوِيَةَ أَنْ يَسْتَخْلِفَ عَلَى الْكُوفَةِ عَبْدَ اللَّهِ بْنَ عَمْرِو بْنِ الْعَاصِ، فَقَالَ لَهُ الْمُغِيرَةُ بْنُ شُعْبَةَ: أَتُوَلِّيهِ الْكُوفَةَ وَأَبُوهُ بِمِصْرَ وَتَبْقَى أَنْتَ بَيْنَ لَحْيَيِ الْأَسَدِ ؟ ! فَثَنَاهُ عَنْ ذَلِكَ، وَوَلَّى عَلَيْهَا الْمُغِيرَةَ بْنَ شُعْبَةَ، فَاجْتَمَعَ عَمْرُو بْنُ الْعَاصِ بِمُعَاوِيَةَ، فَقَالَ: أَتَجْعَلُ الْمُغِيرَةَ عَلَى الْخَرَاجِ، هَلَّا وَلَّيْتَ الْخَرَاجَ رَجُلًا آخَرَ. فَعَزَلَهُ عَنِ الْخَرَاجِ وَوَلَّاهُ عَلَى الصَّلَاةِ، فَقَالَ الْمُغِيرَةُ لِعَمْرٍو فِي ذَلِكَ، فَقَالَ لَهُ: أَلَسْتَ الْمُشِيرَ عَلَى أَمِيرِ الْمُؤْمِنِينَ فِي عَبْدِ اللَّهِ بْنِ عَمْرٍو ؟ قَالَ: بَلَى. قَالَ: فَهَذِهِ بِتِلْكَ. وَلَمَّا وَلِيَ الْمُغِيرَةُ الْكُوفَةَ اسْتَعْمَلَ كَثِيرَ بْنَ شِهَابٍ عَلَى الرَّيِّ، وَكَانَ يَكْثُرُ سَبَّ عَلِيٍّ عَلَى مِنْبَرِ الرَّيِّ، وَبَقِيَ عَلَيْهَا إِلَى أَنْ وَلِيَ زِيَادٌ الْكُوفَةَ، فَأَقَرَّهُ عَلَيْهَا، وَغَزَا الدَّيْلَمَ وَمَعَهُ عَبْدُ اللَّهِ بْنُ الْحَجَّاجِ التَّغْلِبِيُّ، وَقَتَلَ دَيْلَمِيًّا وَأَخَذَ سَلْبَهُ، فَأَخَذَهُ مِنْهُ كَثِيرٌ، فَنَاشَدَهُ اللَّهَ فِي رَدِّهِ عَلَيْهِ فَلَمْ يَفْعَلْ، فَاخْتَفَى لَهُ وَضَرَبَهُ عَلَى وَجْهِهِ بِالسَّيْفِ أَوْ بِعَصَا هَشَمَ وَجْهَهُ، فَقَالَ: مَنْ مُبْلِغٌ أَفَنَاءَ خِنْدَفَ أَنَّنِي أَدْرَكْتُ طَائِلَتِي مِنِ ابْنِ شِهَابِ أَدْرَكْتُهُ لَيْلًا بِعَقَوَةَ دَارِهِ فَضَرَبْتُهُ قُدُمًا عَلَى الْأَنْيَابِ هَلَّا خَشِيتَ وَأَنْتَ عَادٍ ظَالِمٌ بِقُصُورٍ أَبْهَرَ أُسْرَتِي وَعِقَابِي
✧ The appointment of al-Mughīrah b. Shuʿbah over Kufa Muʿāwiyah wanted to appoint ʿAbd Allāh b. ʿAmr b. al-ʿĀṣ as his successor over Kufa, but al-Mughīrah b. Shuʿbah said to him: “Will you appoint him over Kufa while his father is in Egypt, and you remain between the jaws of the lion?!” So he dissuaded him from that, and he appointed al-Mughīrah b. Shuʿbah over it. Then ʿAmr b. al-ʿĀṣ met with Muʿāwiyah and said: “Will you place al-Mughīrah over the land tax? Why not appoint another man over the land tax?” So he removed him from the land tax and appointed him over the prayer. Al-Mughīrah spoke to ʿAmr about that, and he said to him: “Are you not the one who advised the Commander of the Faithful concerning ʿAbd Allāh b. ʿAmr?” He said: “Yes.” He said: “This is for that.” When al-Mughīrah was appointed over Kufa, he appointed Kathīr b. Shihāb over al-Rayy, and he used to curse ʿAlī frequently from the pulpit of al-Rayy. He remained over it until Ziyād was appointed over Kufa, and he confirmed him in it. He raided al-Daylam, and with him was ʿAbd Allāh b. al-Ḥajjāj al-Taghlibī. He killed a Daylamī and took his spoils, but Kathīr took it from him. He implored him by God to return it to him, but he did not do so, so he concealed himself from him and struck him on his face with a sword, or with a stick, crushing his face. He said: Who will convey to the tribes of Khindif that I have attained my vengeance upon Ibn Shihāb? I caught him at night in the courtyard of his house, and I struck him first upon the fangs. Would that you had feared, while you were an aggressor and wrongdoer, for the palaces of Abhar, my family, and my punishment.
Tarikh (al-Tabari) 2095No grade recorded
خُرُوجِ حَوْثَرَةَ بْنِ ذِرَاعٍ وَلَمَّا قُتِلَ ابْنُ أَبِي الْحَوْسَاءِ اجْتَمَعَ الْخَوَارِجُ فَوَلَّوْا أَمْرَهُمْ حَوْثَرَةَ بْنَ ذِرَاعِ بْنِ مَسْعُودٍ الْأَسَدِيَّ، فَقَامَ فِيهِمْ وَعَابَ فَرْوَةَ بْنَ نَوْفَلٍ لِشَكِّهِ فِي قِتَالِ عَلِيٍّ وَدَعَا الْخَوَارِجَ وَسَارَ مِنْ بَرَازِ الرُّوزِ، وَكَانَ بِهَا، حَتَّى قَدِمَ النُّخَيْلَةَ فِي مِائَةٍ وَخَمْسِينَ، وَانْضَمَّ إِلَيْهِ فَلُّ ابْنِ أَبِي الْحَوْسَاءِ، وَهُمْ قَلِيلٌ، فَدَعَا مُعَاوِيَةُ أَبَا حَوْثَرَةَ فَقَالَ لَهُ: اخْرُجْ إِلَى ابْنِكَ فَلَعَلَّهُ يَرِقُّ إِذَا رَآكَ. فَخَرَجَ إِلَيْهِ وَكَلَّمَهُ وَنَاشَدَهُ وَقَالَ: أَلَا أَجِيئُكَ بِابْنِكَ فَلَعَلَّكَ إِذَا رَأَيْتَهُ كَرِهْتَ فِرَاقَهُ ؟ فَقَالَ: أَنَا إِلَى طَعْنَةٍ مِنْ يَدِ كَافِرٍ بِرُمْحٍ أَتَقَلَّبُ فِيهِ سَاعَةً أَشْوَقُ مِنِّي إِلَى ابْنِي. فَرَجَعَ أَبُوهُ فَأَخْبَرَ مُعَاوِيَةَ بِقَوْلِهِ، فَسَيَّرَ مُعَاوِيَةُ إِلَيْهِمْ عَبْدَ اللَّهِ بْنَ عَوْفٍ الْأَحْمَرَ فِي أَلْفَيْنِ، وَخَرَجَ أَبُو حَوْثَرَةَ فِيمَنْ خَرَجَ فَدَعَا ابْنَهُ إِلَى الْبِرَازِ، فَقَالَ: يَا أَبَهْ لَكَ فِي غَيْرِي سَعَةٌ. وَقَاتَلَهُمُ ابْنُ عَوْفٍ وَصَبَرُوا، وَبَارَزَ حَوْثَرَةُ عَبْدَ اللَّهِ بْنَ عَوْفٍ فَطَعَنَهُ ابْنُ عَوْفٍ فَقَتَلَهُ وَقَتَلَ أَصْحَابَهُ إِلَّا خَمْسِينَ دَخَلُوا الْكُوفَةَ، وَذَلِكَ فِي جُمَادَى الْآخِرَةِ سَنَةَ إِحْدَى وَأَرْبَعِينَ: وَرَأَى ابْنُ عَوْفٍ بِوَجْهِ حَوْثَرَةَ أَثَرَ السُّجُودِ، وَكَانَ صَاحِبَ عِبَادَةٍ، فَنَدِمَ عَلَى قَتْلِهِ، وَقَالَ: قَتَلْتُ أَخَا بَنِي أَسَدٍ سَفَاهَا لَعَمْرُ أَبِي فَمَا لُقِّيتُ رُشْدِي قَتَلْتُ مُصَلِّيًا مِحْيَاءَ لَيْلٍ طَوِيلَ الْحُزْنِ ذَا بِرٍّ وَقَصْدِ قَتَلْتُ أَخَا تُقًى لَا نَالَ دُنْيَا وَذَاكَ لِشِقْوَتِي وَعِثَارِ جَدِّي فَهَبْ لِي تَوْبَةً يَا رَبِّ وَاغْفِرْ لِمَا قَارَفَتْ مِنْ خَطَأٍ وَعَمْدِ
✧ The exit of Ḥawtharah b. Dhirāʿ When Ibn Abī al-Ḥawsāʾ was killed, the Khawārij gathered and appointed over their affair Ḥawtharah b. Dhirāʿ b. Masʿūd al-Asadī. He arose among them and criticized Farwah b. Nawfal for his doubt about fighting ʿAlī, called the Khawārij, and marched from Barāz al-Rūz, where he was, until he arrived at al-Nukhaylah with one hundred and fifty. The remnant of Ibn Abī al-Ḥawsāʾ, who were few, joined him. Muʿāwiyah summoned Abū Ḥawtharah and said to him: "Go out to your son; perhaps he will soften when he sees you." He went out to him, spoke with him, adjured him, and said: "Shall I bring your son to you, so that perhaps when you see him you will dislike parting from him?" He said: "I am more eager for a spear-thrust from the hand of an unbeliever, in which I will writhe for an hour, than I am for my son." His father returned and told Muʿāwiyah of his words. Muʿāwiyah sent against them ʿAbd Allāh b. ʿAwf al-Aḥmar with two thousand, and Abū Ḥawtharah went out among those who went out and called his son to single combat. He said: "O father, you have ample scope in other than me." Ibn ʿAwf fought them and they held firm. Ḥawtharah challenged ʿAbd Allāh b. ʿAwf to single combat, and Ibn ʿAwf thrust at him and killed him, and killed his companions except fifty who entered al-Kūfah. That was in Jumādā al-Ākhirah of the year forty-one. Ibn ʿAwf saw on Ḥawtharah's face the mark of prostration, and he was a man of worship, so he regretted killing him and said: I killed a brother of Banū Asad in folly; by the life of my father, I have not attained right guidance. I killed one who prayed, reviving the night, long in sorrow, possessed of piety and moderation. I killed a brother of piety; may he not attain this world, and that is due to my wretchedness and the stumbling of my fortune. Grant me repentance, O Lord, and forgive what I have committed, of error and of intent.
Tarikh (al-Tabari) 2096No grade recorded
خُرُوجِ فَرْوَةَ بْنِ نَوْفَلٍ وَمَقْتَلُهُ ثُمَّ إِنَّ فَرْوَةَ بْنَ نَوْفَلٍ الْأَشْجَعِيَّ خَرَجَ عَلَى الْمُغِيرَةِ بْنِ شُعْبَةَ بَعْدَ مَسِيرِ مُعَاوِيَةَ، فَوَجَّهَ إِلَيْهِ الْمُغِيرَةُ خَيْلًا عَلَيْهَا شَبَثُ بْنُ رِبْعِيٍّ، وَيُقَالُ: مَعْقِلُ بْنُ قَيْسٍ، فَلَقِيَهُ، بِشَهْرَزُورَ فَقَتَلَهُ، وَقِيلَ قُتِلَ بِبَعْضِ السَّوَادِ.
✧ The going forth of Farwah b. Nawfal and his being killed Then Farwah b. Nawfal al-Ashjaʿī went forth against al-Mughīrah b. Shuʿbah after Muʿāwiyah's departure. Al-Mughīrah dispatched against him cavalry under Shabath b. Ribʿī—and it is said: Maʿqil b. Qays. He met him at Shahrazūr and killed him. And it is said he was killed in part of the Sawād.
Tarikh (al-Tabari) 2097No grade recorded
شَبِيبِ بْنِ بَجَرَةَ كَانَ شَبِيبٌ مَعَ ابْنِ مُلْجَمٍ حِينَ قَتَلَ عَلِيًّا، فَلَمَّا دَخَلَ مُعَاوِيَةُ الْكُوفَةَ أَتَاهُ شَبِيبٌ كَالْمُتَقَرِّبِ إِلَيْهِ فَقَالَ: أَنَا وَابْنُ مُلْجَمٍ قَتَلْنَا عَلِيًّا، فَوَثَبَ مُعَاوِيَةُ مِنْ مَجْلِسِهِ مَذْعُورًا حَتَّى دَخَلَ مَنْزِلَهُ وَبَعَثَ إِلَى أَشْجَعَ وَقَالَ: لَئِنْ رَأَيْتُ شَبِيبًا أَوْ بَلَغَنِي أَنَّهُ بِبَابِي لَأُهْلِكَنَّكُمْ، أَخْرِجُوهُ عَنْ بَلَدِكُمْ. وَكَانَ شَبِيبٌ إِذَا جَنَّ عَلَيْهِ اللَّيْلُ خَرَجَ فَلَمْ يَلْقَ أَحَدًا إِلَّا قَتَلَهُ، فَلَمَّا وَلِيَ الْمُغِيرَةُ الْكُوفَةَ خَرَجَ عَلَيْهِ بِالْقُفِّ، قَرِيبِ الْكُوفَةِ، فَبَعَثَ إِلَيْهِ الْمُغِيرَةُ خَيْلًا عَلَيْهَا خَالِدُ بْنُ عُرْفُطَةَ، وَقِيلَ: مَعْقِلُ بْنُ قَيْسٍ، فَاقْتَتَلُوا فَقُتِلَ شَبِيبٌ وَأَصْحَابُهُ.
✧ Shabīb b. Bajarah Shabīb was with Ibn Muljam when he killed ʿAlī. When Muʿāwiyah entered al-Kūfah, Shabīb came to him as one seeking to draw near to him and said: "I and Ibn Muljam killed ʿAlī." Muʿāwiyah sprang up from his seat in alarm until he entered his house, and he sent to Ashjaʿ and said: "If I see Shabīb or it reaches me that he is at my door, I will surely destroy you. Expel him from your town." And Shabīb, when night fell upon him, would go out and would meet no one but he killed him. Then when al-Mughīrah governed al-Kūfah, Shabīb rebelled against him at al-Quff, near al-Kūfah. Al-Mughīrah sent against him cavalry under Khālid b. ʿUrfuṭah—and it is said: Maʿqil b. Qays—and they fought, and Shabīb and his companions were killed.
Tarikh (al-Tabari) 2098No grade recorded
مُعَيْنٍ الْخَارِجِيِّ وَبَلَغَ الْمُغِيرَةَ أَنَّ مُعَيْنَ بْنَ عَبْدِ اللَّهِ يُرِيدُ الْخُرُوجَ، وَهُوَ رَجُلٌ مِنْ مُحَارِبٍ، وَكَانَ اسْمُهُ مَعْنًا فَصُغِّرَ، فَأَرْسَلَ إِلَيْهِ، وَعِنْدَهُ جَمَاعَةٌ، فَأُخِذَ وَحُبِسَ، وَبَعَثَ الْمُغِيرَةُ إِلَى مُعَاوِيَةَ يُخْبِرُهُ أَمْرَهُ، فَكَتَبَ إِلَيْهِ: إِنْ شَهِدَ أَنِّي خَلِيفَةٌ فَخَلِّ سَبِيلَهُ. فَأَحْضَرَهُ الْمُغِيرَةُ وَقَالَ لَهُ: أَتَشْهَدُ أَنَّ مُعَاوِيَةَ خَلِيفَةٌ وَأَنَّهُ أَمِيرُ الْمُؤْمِنِينَ ؟ فَقَالَ: أَشْهَدُ أَنَّ اللَّهَ، عَزَّ وَجَلَّ، حَقٌّ، وَأَنَّ السَّاعَةَ آتِيَةٌ لَا رَيْبَ فِيهَا، وَأَنَّ اللَّهَ يَبْعَثُ مَنْ فِي الْقُبُورِ. فَأَمَرَ بِهِ فَقُتِلَ، قَتَلَهُ قَبِيصَةُ الْهِلَالِيُّ، فَلَمَّا كَانَ أَيَّامَ بِشْرِ بْنِ مَرْوَانَ جَلَسَ رَجُلٌ مِنَ الْخَوَارِجِ عَلَى بَابِ قَبِيصَةَ حَتَّى خَرَجَ فَقَتَلَهُ، وَلَمْ يُعْرَفْ قَاتِلُهُ حَتَّى خَرَجَ قَاتِلُهُ مَعَ شَبِيبِ بْنِ يَزِيدَ، فَلَمَّا قَدِمَ الْكُوفَةَ قَالَ: يَا أَعْدَاءَ اللَّهِ أَنَا قَاتِلُ قَبِيصَةَ !
✧ Muʿīn al-Khārijī It reached al-Mughīrah that Muʿīn b. ʿAbd Allāh intended to rebel. He was a man from Muḥārib, and his name was Maʿn but it was made diminutive. Al-Mughīrah sent for him while a group was with him. He was seized and imprisoned. Al-Mughīrah sent to Muʿāwiyah informing him of his affair. He wrote to him: "If he testifies that I am caliph, then release him." Al-Mughīrah brought him and said to him: "Do you testify that Muʿāwiyah is caliph and that he is Commander of the Believers?" He said: "I testify that Allah, Mighty and Majestic, is true, and that the Hour is coming, there is no doubt about it, and that Allah will resurrect those in the graves." So he ordered him to be killed. Qabīṣah al-Hilālī killed him. Later, in the days of Bishr b. Marwān, a man from the Khawārij sat at the door of Qabīṣah until he came out, then killed him. His killer was not known until his killer went out with Shabīb b. Yazīd. When he came to al-Kūfah, he said: "O enemies of Allah, I am the killer of Qabīṣah!"
Tarikh (al-Tabari) 2099No grade recorded
خُرُوجِ أَبِي مَرْيَمَ ثُمَّ خَرَجَ أَبُو مَرْيَمَ مَوْلَى بَنِي الْحَارِثِ بْنِ كَعْبٍ وَمَعَهُ امْرَأَتَانِ: قَطَامُ وَكُحَيْلَةُ، وَكَانَ أَوَّلُ مَنْ أَخْرَجَ مَعَهُ النِّسَاءَ، فَعَابَ ذَلِكَ عَلَيْهِ أَبُو بِلَالِ بْنِ أُدَيَّةَ، فَقَالَ: قَدْ قَاتَلَ النِّسَاءُ مَعَ رَسُولِ اللَّهِ ﷺ، وَمَعَ الْمُسْلِمِينَ بِالشَّامِ، وَسَأَرُدُّهُمَا، فَرَدَّهُمَا، فَوَجَّهَ إِلَيْهِ الْمُغِيرَةُ جَابِرًا الْبَجَلِيَّ، فَقَاتَلَهُ فَقُتِلَ أَبُو مَرْيَمَ وَأَصْحَابُهُ بِبَادُورَيَا.
✧ The going forth of Abū Maryam Then Abū Maryam, the client of Banū al-Ḥārith b. Kaʿb, went forth, and with him were two women: Qaṭām and Kuḥaylah. He was the first to bring out women with him, and Abū Bilāl b. Udayyah criticized him for that. He said: "Women fought alongside the Messenger of Allah ﷺ and with the Muslims in Syria, and I shall send them back." So he sent the two of them back. Then al-Mughīrah sent Jābir al-Bajalī against him, and he fought him, and Abū Maryam and his companions were killed at Bādūrayā.
Tarikh (al-Tabari) 2100No grade recorded
خُرُوجِ أَبِي لَيْلَى وَكَانَ أَبُو لَيْلَى رَجُلًا أَسْوَدَ طَوِيلًا، فَأَخَذَ بِعَضَادَتَيْ بَابِ الْمَسْجِدِ بِالْكُوفَةِ وَفِيهِ عِدَّةٌ مِنَ الْأَشْرَافِ وَحَكَّمَ بِصَوْتٍ عَالٍ، فَلَمْ يَعْرِضْ لَهُ أَحَدٌ، فَخَرَجَ وَتَبِعَهُ ثَلَاثُونَ رَجُلًا مِنَ الْمَوَالِي، فَبَعَثَ فِيهِ الْمُغِيرَةُ مَعْقِلَ بْنَ قَيْسٍ الرِّيَاحِيَّ فَقَتَلَهُ بِسَوَادِ الْكُوفَةِ سَنَةَ اثْنَتَيْنِ وَأَرْبَعِينَ.
✧ The going forth of Abū Laylā And Abū Laylā was a tall black man. He took hold of the two doorposts of the mosque gate in al-Kūfah, while there were in it several of the nobles, and he pronounced the arbitration in a loud voice, and no one opposed him. Then he went out, and thirty men from the mawālī followed him. Al-Mughīrah sent against him Maʿqil b. Qays al-Riyāḥī, and he killed him in the Sawād of al-Kūfah in the year forty-two.
Tarikh (al-Tabari) 2101No grade recorded
وِلَايَةِ بُسْرٍ عَلَى الْبَصْرَةِ وَلِي بُسْرُ بْنُ أَبِي أَرْطَاةَ الْبَصْرَةَ. وَكَانَ السَّبَبُ فِي ذَلِكَ أَنَّ الْحَسَنَ لَمَّا صَالَحَ مُعَاوِيَةَ أَوَّلَ سَنَةِ إِحْدَى وَأَرْبَعِينَ وَثَبَ حُمْرَانُ بْنُ أَبَانٍ عَلَى الْبَصْرَةِ فَأَخَذَهَا وَغَلَبَ عَلَيْهَا، فَبَعَثَ إِلَيْهِ مُعَاوِيَةُ بُسْرَ بْنَ أَبِي أَرْطَاةَ وَأَمَرَهُ بِقَتْلِ بَنِي زِيَادِ بْنِ أَبِيهِ، وَكَانَ زِيَادٌ عَلَى فَارِسَ قَدْ أَرْسَلَهُ إِلَيْهَا عَلِيُّ بْنُ أَبِي طَالِبٍ، فَلَمَّا قَدِمَ بُسْرٌ الْبَصْرَةَ خَطَبَ عَلَى مِنْبَرِهَا وَشَتَمَ عَلِيًّا ثُمَّ قَالَ: نَشَدْتُ اللَّهَ رَجُلًا يَعْلَمُ أَنِّي صَادِقٌ إِلَّا صَدَّقَنِي أَوْ كَاذِبٌ إِلَّا كَذَّبَنِي. فَقَالَ أَبُو بَكْرَةَ: اللَّهُمَّ إِنَّا لَا نَعْلَمُكَ إِلَّا كَاذِبًا. قَالَ: فَأَمَرَ بِهِ فَخُنِقَ. فَقَامَ أَبُو لُؤْلُؤَةَ الضَّبِّيُّ فَرَمَى بِنَفْسِهِ عَلَيْهِ فَمَنَعَهُ. وَأَقْطَعَهُ أَبُو بَكْرَةَ مِائَةَ جَرِيبٍ، وَقِيلَ لِأَبِي بَكْرَةَ: مَا حَمَلَكَ عَلَى ذَلِكَ ؟ فَقَالَ: يُنَاشِدُنَا بِاللَّهِ ثُمَّ لَا نُصَدِّقُهُ ؟. فَأَقَامَ بُسْرٌ بِالْبَصْرَةِ سِتَّةَ أَشْهُرٍ. وَأَرْسَلَ مُعَاوِيَةُ إِلَى زِيَادٍ: إِنَّ فِي يَدِكَ مَالًا مِنْ مَالِ اللَّهِ فَأَدِّ مَا عِنْدَكَ مِنْهُ. فَكَتَبَ إِلَيْهِ زِيَادٌ: إِنَّهُ لَمْ يَبْقَ عِنْدِي شَيْءٌ، وَلَقَدْ صَرَفْتُ مَا كَانَ عِنْدِي فِي وَجْهِهِ، وَاسْتَوْدَعْتُ بَعْضَهُ لِنَازِلَةٍ إِنْ نَزَلَتْ، وَحَمَلْتُ مَا فَضَلَ إِلَى أَمِيرِ الْمُؤْمِنِينَ رَحْمَةُ اللَّهِ عَلَيْهِ. فَكَتَبَ إِلَيْهِ مُعَاوِيَةُ: أَنْ أَقْبِلْ نَنْظُرْ فِيمَا وُلِيتَ، فَإِنِ اسْتَقَامَ بَيْنَنَا أَمْرٌ وَإِلَّا رَجَعْتَ إِلَى مَأْمَنِكَ. فَامْتَنَعَ، فَأَخَذَ بُسْرٌ أَوْلَادَ زِيَادٍ الْأَكَابِرَ، مِنْهُمْ: عَبْدُ الرَّحْمَنِ وَعُبَيْدُ اللَّهِ وَعَبَّادٌ، وَكَتَبَ إِلَى زِيَادٍ: لَتَقْدَمَنَّ عَلَى أَمِيرِ الْمُؤْمِنِينَ أَوْ لَأَقْتُلَنَّ بَنِيكَ. فَكَتَبَ إِلَيْهِ زِيَادٌ: لَسْتُ بَارِحًا مِنْ مَكَانِي حَتَّى يَحْكُمَ اللَّهُ بَيْنِي وَبَيْنَ صَاحِبِكَ، وَإِنْ قَتَلْتَ وَلَدِي فَالْمَصِيرُ إِلَى اللَّهِ وَمِنْ وَرَائِنَا الْحِسَابُ، وَسَيَعْلَمُ الَّذِينَ ظَلَمُوا أَيَّ مُنْقَلَبٍ يَنْقَلِبُونَ. فَأَرَادَ بُسْرٌ قَتْلَهُمْ فَأَتَاهُ أَبُو بَكْرَةَ فَقَالَ: قَدْ أَخَذْتَ وَلَدَ أَخِي بِلَا ذَنْبٍ، وَقَدْ صَالَحَ الْحَسَنُ مُعَاوِيَةَ عَلَى مَا أَصَابَ أَصْحَابَ عَلِيٌّ حَيْثُ كَانُوا، فَلَيْسَ [ لَكَ ] عَلَيْهِمْ وَلَا عَلَى أَبِيهِمْ سَبِيلٌ. وَأَجِّلْهُ أَيَّامًا حَتَّى يَأْتِيَهُ بِكِتَابِ مُعَاوِيَةَ، فَرَكِبَ أَبُو بَكْرَةَ إِلَى مُعَاوِيَةَ، وَهُوَ بِالْكُوفَةِ فَلَمَّا أَتَاهُ قَالَ لَهُ: يَا مُعَاوِيَةُ إِنَّ النَّاسَ لَمْ يُعْطُوكَ بَيْعَتَهُمْ عَلَى قَتْلِ الْأَطْفَالِ ! قَالَ: وَمَا ذَاكَ يَا أَبَا بَكْرَةَ ؟ قَالَ: بُسْرٌ يُرِيدُ قَتْلَ بَنِي أَخِي زِيَادٍ. فَكَتَبَ لَهُ بِتَخْلِيَتِهِمْ. وَقَدْ قَالَ مُعَاوِيَةُ لَأَبَى بَكْرَةَ: هَلْ مِنْ عَهِدٍ تَعْهَدُهُ إِلَيْنَا ؟ قَالَ: نَعَمْ، أَعْهَدُ إِلَيْكَ يَا أَمِيرَ الْمُؤْمِنِينَ أَنْ تَنْظُرَ لِنَفْسِكَ وَرَعِيَّتِكَ وَتَعْمَلَ صَالِحًا، فَإِنَّكَ قَدْ تَقَلَّدْتَ عَظِيمًا، خِلَافَةُ اللَّهِ فِي خَلْقِهِ، فَاتَّقِ اللَّهَ، فَإِنَّ لَكَ غَايَةً لَا تَعْدُوهَا، وَمِنْ وَرَائِكَ طَالِبٌ حَثِيثٌ، وَأَوْشَكَ أَنْ تَبْلُغَ الْمَدَى، فَيَلْحَقَ الطَّالِبُ، فَتَصِيرَ إِلَى مِنْ يَسْأَلُكُ عَمَّا كُنْتَ فِيهِ، وَهُوَ أَعْلَمُ بِهِ مِنْكَ، وَإِنَّمَا هِيَ مُحَاسَبَةٌ وَتَوْقِيفٌ، فَلَا تُؤْثِرَنَّ عَلَى رِضَا اللَّهِ شَيْئًا. فَأَخَذَ كِتَابَهُ إِلَى بُسْرٌ بِالْكَفِّ عَنْ أَوْلَادِ زِيَادٍ، وَعَادَ فَوَصَلَ الْبَصْرَةَ يَوْمَ الْمِيعَادِ وَقَدْ أَخْرَجَ بُسْرٌ أَوْلَادَ زِيَادٍ مَعَ طُلُوعِ الشَّمْسِ يَنْتَظِرُ بِهِمُ الْغُرُوبَ لِيَقْتُلَهُمْ، وَاجْتَمَعَ النَّاسُ لِذَلِكَ وَهُمْ يَنْتَظِرُونَ أَبَا بَكْرَةَ إِذْ رَفَعَ لَهُمْ عَلَى نَجِيبٍ أَوْ بِرْذَوْنٍ يَكِدُّهُ، فَوَقَفَ عَلَيْهِ وَنَزَلَ عَنْهُ وَأَلَاحَ بِثَوْبِهِ وَكَبَّرَ وَكَبَّرَ النَّاسُ مَعَهُ، فَأَقْبَلَ يَسْعَى عَلَى رِجْلَيْهِ فَأَدْرَكَ بُسْرًا قَبْلَ أَنْ يَقْتُلَهُمْ، فَدَفَعَ إِلَيْهِ كِتَابَ مُعَاوِيَةَ، فَأَطْلَقَهُمْ. وَقَدْ كَانَ مُعَاوِيَةُ كَتَبَ إِلَى زِيَادٍ حِينَ قُتِلَ عَلِيٌّ يَتَهَدَّدُهُ، فَقَامَ خَطِيبًا فَقَالَ: الْعَجَبُ مِنِ ابْنِ آكِلَةِ الْأَكْبَادِ، وَكَهْفِ النِّفَاقِ، وَرَئِيسِ الْأَحْزَابِ يَتَهَدَّدُنِي، وَبَيْنِي وَبَيْنَهُ ( ابْنَا ) عَمِّ رَسُولِ اللَّهِ ﷺ، يَعْنِي ابْنَ عَبَّاسٍ وَالْحَسَنَ بْنَ عَلِيٍّ، فِي سَبْعِينَ أَلْفًا وَاضِعِي سُيُوفِهِمْ عَلَى عَوَاتِقِهِمْ ! أَمَا وَاللَّهِ لَئِنْ خَلَصَ إِلَيَّ لَيَجِدَنِّي أَحْمَزَ ضَرَّابًا بِالسَّيْفِ. فَلَمَّا صَالَحَ الْحَسَنُ مُعَاوِيَةَ وَقَدِمَ مُعَاوِيَةُ الْكُوفَةَ تَحَصَّنَ زِيَادٌ فِي الْقَلْعَةِ الَّتِي يُقَالُ لَهَا قَلْعَةُ زِيَادٍ. ( قَوْلُ مَنْ قَالَ هَذَا: إِنَّ زِيَادًا عَنَى ابْنَ عَبَّاسٍ، وَهْمٌ لِأَنَّ ابْنَ عَبَّاسٍ فَارَقَ عَلِيًّا فِي حَيَاتِهِ ). وَقِيلَ: إِنَّ مُعَاوِيَةَ أَرْسَلَ هَذَا إِلَى زِيَادٍ فِي حَيَاةِ عَلِيٍّ، فَقَالَ زِيَادٌ هَذِهِ الْمَقَالَةَ وَعَنَى بِهَا عَلِيًّا. وَكَتَبَ زِيَادٌ إِلَى عَلِيٍّ يُخْبِرُهُ بِمَا كَتَبَ إِلَيْهِ مُعَاوِيَةُ، فَأَجَابَهُ بِمَا هُوَ مَشْهُورٌ.
✧ The governorship of Busr over al-Baṣrah Busr b. Abī Arṭāh governed al-Baṣrah. The reason for that was that when al-Ḥasan made peace with Muʿāwiyah in the first year, forty-one, Ḥumrān b. Abān leapt upon al-Baṣrah, seized it, and gained mastery over it. So Muʿāwiyah sent Busr b. Abī Arṭāh to him and commanded him to kill the sons of Ziyād b. Abīhi. Ziyād was over Fāris, having been sent there by ʿAlī b. Abī Ṭālib. When Busr arrived at al-Baṣrah, he preached from its pulpit and reviled ʿAlī, then said: "I adjure by God a man who knows that I am truthful to declare me truthful, or that I am lying to declare me lying." Abū Bakrah said: "O God, we know you only as a liar." He said: So he ordered that he be strangled. Abū Luʾluʾah al-Ḍabbī stood up, threw himself upon him, and prevented him. And Abū Bakrah granted him one hundred jarībs. It was said to Abū Bakrah: "What made you do that?" He said: "He adjures us by God, and then we should not declare him truthful?" Busr remained in al-Baṣrah for six months. Muʿāwiyah sent to Ziyād: "There is property from the property of God in your hand, so deliver what you have of it." Ziyād wrote to him: "Nothing remains with me. I have spent what was with me in its proper course, entrusted some of it for a calamity if one should befall, and carried what remained to the Commander of the Faithful, may God's mercy be upon him." Muʿāwiyah wrote to him: "Come forward so that we may examine what you have governed. If a matter is settled between us, good; otherwise return to your place of safety." He refused. Busr seized the elder sons of Ziyād, among them ʿAbd al-Raḥmān, ʿUbayd Allāh, and ʿAbbād, and wrote to Ziyād: "You will come to the Commander of the Faithful, or I shall kill your sons." Ziyād wrote to him: "I will not leave my place until God judges between me and your companion. If you kill my children, the return is to God, and beyond us lies the reckoning. And those who have wronged will come to know by what a perishing they will perish." Busr wanted to kill them, but Abū Bakrah came to him and said: "You have taken the children of my brother without any crime. Al-Ḥasan made peace with Muʿāwiyah on the basis of security for the companions of ʿAlī wherever they were. Therefore you have no way against them or their father. Grant him some days until the letter of Muʿāwiyah reaches him." Abū Bakrah rode to Muʿāwiyah, who was in al-Kūfah. When he came to him, he said to him: "O Muʿāwiyah, the people did not give you their allegiance on the basis of killing children!" He said: "And what is that, O Abū Bakrah?" He said: "Busr wants to kill the sons of my brother Ziyād." So he wrote to him to release them. Muʿāwiyah said to Abū Bakrah: "Is there any covenant you would entrust to us?" He said: "Yes. I entrust to you, O Commander of the Faithful, that you look after yourself and your subjects and do righteous deeds, for you have undertaken something mighty: the vicegerency of God over His creation. So fear God. You have a limit you cannot pass, and behind you is an urgent seeker. You are near to reaching the end, and the seeker will catch up. Then you will return to One who will ask you about what you were engaged in, and He knows it better than you. It is only an accounting and a standing [for judgment]. So do not prefer anything over the pleasure of God." He took his letter to Busr to refrain from the sons of Ziyād. He returned and reached al-Baṣrah on the appointed day. Busr had brought out the sons of Ziyād at sunrise, waiting with them for sunset to kill them. The people gathered for that, waiting for Abū Bakrah, when he appeared to them on a noble camel or a hackney that he was urging on. He stopped at him, dismounted, waved his garment, and said "God is greatest," and the people said "God is greatest" with him. He came running on foot and reached Busr before he could kill them, handed him the letter of Muʿāwiyah, and he released them. Muʿāwiyah had written to Ziyād when ʿAlī was killed, threatening him. Ziyād stood as a preacher and said: "How strange from the son of the eater of livers, the cave of hypocrisy, and the chief of the confederates! He threatens me, while between me and him are the two paternal cousins of the Messenger of God ﷺ—meaning Ibn ʿAbbās and al-Ḥasan b. ʿAlī—with seventy thousand men, their swords placed upon their shoulders! By God, if he should reach me, he will find me a fierce striker with the sword." When al-Ḥasan made peace with Muʿāwiyah and Muʿāwiyah came to al-Kūfah, Ziyād fortified himself in the fortress called the Fortress of Ziyād. (The saying of one who says that Ziyād meant Ibn ʿAbbās is a delusion, because Ibn ʿAbbās parted from ʿAlī during his lifetime.) It is said that Muʿāwiyah sent this to Ziyād during the lifetime of ʿAlī, and Ziyād said this statement, meaning ʿAlī by it. Ziyād wrote to ʿAlī informing him of what Muʿāwiyah had written to him, and he answered him with what is well known.
Tarikh (al-Tabari) 2102No grade recorded
وِلَايَةِ ابْنِ عَامِرٍ الْبَصْرَةَ لِمُعَاوِيَةَ ثُمَّ أَرَادَ مُعَاوِيَةُ أَنْ يُوَلِّيَ عُتْبَةَ بْنَ أَبِي سُفْيَانَ الْبَصْرَةَ، فَكَلَّمَهُ ابْنُ عَامِرٍ وَقَالَ لَهُ: إِنَّ لِي بِالْبَصْرَةِ وَدَائِعَ وَأَمْوَالًا، فَإِنْ لَمْ تُوَلِّنِي عَلَيْهَا ذَهَبَتْ. فَوَلَّاهُ الْبَصْرَةَ. فَقَدِمَهَا فِي آخِرِ سَنَةِ إِحْدَى وَأَرْبَعِينَ، وَجَعَلَ إِلَيْهِ خُرَاسَانَ وَسَجِسْتَانَ، فَجَعَلَ عَلَى شُرْطَتِهِ حَبِيبَ بْنَ شِهَابٍ، وَقِيلَ: قَيْسَ بْنَ الْهَيْثَمِ وَعَلَى الْقَضَاءِ عَمِيرَةَ بْنَ يَثْرِبِيٍّ أَخَا عَمْرٍو، وَقَدْ تَقَدَّمَ فِي وَقْعَةِ الْجَمَلِ أَنَّ عَمِيرَةَ قُتِلَ فِيهَا، وَقِيلَ عَمْرٌو هُوَ الْمَقْتُولُ، ( وَاللَّهُ سُبْحَانَهُ أَعْلَمُ بِالصَّوَابِ ).
✧ The appointment of Ibn ʿĀmir over al-Baṣrah by Muʿāwiyah Then Muʿāwiyah wanted to appoint ʿUtbah b. Abī Sufyān over al-Baṣrah, but Ibn ʿĀmir spoke to him and said to him: "I have deposits and wealth in al-Baṣrah, and if you do not appoint me over it, they will be lost." So he appointed him over al-Baṣrah. He arrived there at the end of the year forty-one, and he placed Khurāsān and Sijistān under his authority. He appointed Ḥabīb b. Shihāb over his shurṭah, and it is said: Qays b. al-Haytham, and over the judiciary ʿUmayrah b. Yathribī, the brother of ʿAmr. It was mentioned earlier in the Battle of the Camel that ʿUmayrah was killed in it, and it is said that ʿAmr was the one killed, (and Allah, glorified be He, knows best what is correct).
Tarikh (al-Tabari) 2103No grade recorded
وِلَايَةِ قَيْسِ بْنِ الْهَيْثَمِ خُرَاسَانَ وَفِي سنة إحدى وأربعين اسْتَعْمَلَ ابْنُ عَامِرٍ قَيْسَ بْنَ الْهَيْثَمِ السُّلَمِيَّ عَلَى خُرَاسَانَ، وَكَانَ أَهْلُ بِاذَغِيسَ وَهَرَاةَ وَبُوشَنْجَ قَدْ نَكَثُوا، فَسَارَ إِلَى بَلْخَ فَأَخْرَبَ نُوبَهَارَهَا، كَانَ الَّذِي تَوَلَّى ذَلِكَ عَطَاءُ بْنُ السَّائِبِ مَوْلَى بَنِي لَيْثٍ، وَهُوَ الْخُشْكُ، وَإِنَّمَا سُمِّيَ عَطَاءً الْخُشْكَ لِأَنَّهُ أَوَّلُ مَنْ دَخَلَ مَدِينَةَ هَرَاةَ مِنَ الْمُسْلِمِينَ مِنْ بَابِ خُشْكٍ، وَاتَّخَذَ قَنَاطِرَ عَلَى ثَلَاثَةِ أَنْهَارٍ مَنْ بَلْخَ عَلَى فَرْسَخٍ فَقِيلَ: قَنَاطِرُ عَطَاءٍ. ثُمَّ إِنَّ أَهْلَ بَلْخَ سَأَلُوا الصُّلْحَ وَمُرَاجَعَةَ الطَّاعَةِ فَصَالَحَهُمْ قَيْسٌ. وَقِيلَ: إِنَّمَا صَالَحَهُمُ الرَّبِيعُ بْنُ زِيَادٍ سَنَةَ إِحْدَى وَخَمْسِينَ،. ثُمَّ قَدِمَ قَيْسٌ عَلَى ابْنِ عَامِرٍ فَضَرَبَهُ وَحَبَسَهُ وَاسْتَعْمَلَ عَبْدَ اللَّهِ بْنَ خَازِمٍ، فَأَرْسَلَ إِلَيْهِ أَهْلُ هَرَاةَ وَبَاذَغِيسَ وَبُوشَنْجَ يَطْلُبُونَ الْأَمَانَ وَالصُّلْحَ، فَصَالَحَهُمْ وَحَمَلَ إِلَى ابْنِ عَامِرٍ مَالًا.
✧ The appointment of Qays b. al-Haytham over Khurasan In the year forty-one, Ibn ʿĀmir appointed Qays b. al-Haytham al-Sulamī over Khurasan. The people of Bādhaghīs, Herat, and Būshanj had broken their treaties, so he marched to Balkh and destroyed its Nawbahār. The one who undertook that was ʿAṭāʾ b. al-Sāʾib, the client of Banū Layth, and he is al-Khushk. He was only called ʿAṭāʾ al-Khushk because he was the first of the Muslims to enter the city of Herat through the Gate of Khushk. He built bridges over three rivers from Balkh at a distance of one farsakh, and it was said: the Bridges of ʿAṭāʾ. Then the people of Balkh sought a peace settlement and a return to obedience, so Qays made peace with them. It was also said: It was rather al-Rabīʿ b. Ziyād who made peace with them in the year fifty-one. Then Qays went to Ibn ʿĀmir, who beat him and imprisoned him, and appointed ʿAbd Allāh b. Khāzim. The people of Herat, Bādhaghīs, and Būshanj sent to him seeking safe-conduct and peace, so he made peace with them and carried money to Ibn ʿĀmir.
Tarikh (al-Tabari) 2104No grade recorded
خُرُوجِ سَهْمِ بْنِ غَالِبٍ وَفِي سنة إحدى وأربعين خَرَجَ سَهْمُ بْنُ غَالِبٍ الْهُجَيْمِيُّ عَلَى ابْنِ عَامِرٍ فِي سَبْعِينَ رَجُلًا، مِنْهُمُ الْخَطِيمُ الْبَاهِلِيُّ، وَهُوَ يَزِيدُ بْنُ مَالِكٍ، وَإِنَّمَا قِيلَ لَهُ الْخَطِيمُ لِضَرْبَةٍ ضُرِبَهَا عَلَى وَجْهِهِ، فَنَزَلُوا بَيْنَ الْجِسْرَيْنِ وَالْبَصْرَةِ، فَمَرَّ بِهِمْ عُبَادَةُ بْنُ فُرْصٍ اللَّيْثِيُّ مِنَ الْغَزْوِ وَمَعَهُ ابْنُهُ وَابْنُ أَخِيهِ، فَقَالَ لَهُمُ الْخَوَارِجُ: مَنْ أَنْتُمْ ؟ قَالُوا: قَوْمٌ مُسْلِمُونَ. قَالُوا: كَذَبْتُمْ. قَالَ عُبَادَةُ: سُبْحَانَ اللَّهِ ! اقْبَلُوا مِنَّا مَا قَبِلَ رَسُولُ اللَّهِ ﷺ، مِنِّي، فَإِنِّي كَذَّبْتُهُ وَقَاتَلْتُهُ ثُمَّ أَتَيْتُهُ فَأَسْلَمْتُ فَقَبِلَ ذَلِكَ مِنِّي. قَالُوا: أَنْتَ كَافِرٌ، وَقَتَلُوهُ وَقَتَلُوا ابْنَهُ وَابْنَ أَخِيهِ. فَخَرَجَ إِلَيْهِمُ ابْنُ عَامِرٍ بِنَفْسِهِ وَقَاتَلَهُمْ فَقَتَلَ مِنْهُمْ عِدَّةً وَانْحَازَ بَقِيَّتُهُمْ إِلَى أَجَمَةٍ وَفِيهِمْ سَهْمٌ وَالْخَطِيمُ، فَعَرَضَ عَلَيْهِمُ ابْنُ عَامِرٍ الْأَمَانَ فَقَبِلُوهُ، فَآمَنُهُمْ، فَرَجَعُوا، فَكَتَبَ إِلَيْهِ مُعَاوِيَةُ يَأْمُرُ بِقَتْلِهِمْ، فَ?َتَبَ إِلَيْهِ ابْنُ عَامِرٍ: إِنِّي قَدْ جَعَلْتُ لَهُمْ ذِمَّتَكَ. فَلَمَّا أَتَى زِيَادٌ الْبَصْرَةَ سَنَةَ خَمْسٍ وَأَرْبَعِينَ هَرَبَ سَهْمٌ وَالْخَطِيمُ فَخَرَجَا إِلَى الْأَهْوَازِ، فَاجْتَمَعَ إِلَى سَهْمٍ جَمَاعَةٌ فَأَقْبَلَ بِهِمْ إِلَى الْبَصْرَةِ، ( فَأَخَذَ قَوْمًا )، فَقَالُوا: نَحْنُ يَهُودٌ، فَخَلَّاهُمْ، وَقَتَلَ سَعْدًا مَوْلَى قُدَامَةَ بْنِ مَظْعُونٍ، فَلَمَّا وَصَلَ إِلَى الْبَصْرَةِ تَفَرَّقَ عَنْهُ أَصْحَابُهُ، فَاخْتَفَى سَهْمٌ، وَقِيلَ: إِنَّهُمْ تَفَرَّقُوا عِنْدَ اسْتِخْفَائِهِ، فَطَلَبَ الْأَمَانَ وَظَنَّ أَنَّهُ يَسُوغُ لَهُ عِنْدَ زِيَادٍ مَا سَاغَ عِنْدَ ابْنِ عَامِرٍ، فَلَمْ يُؤَمِّنْهُ زِيَادٌ، وَبَحَثَ عَنْهُ، فَدُلَّ عَلَيْهِ، فَأَخَذَهُ وَقَتَلَهُ وَصَلَبَهُ فِي دَارِهِ. وَقِيلَ: لَمْ يَزَلْ مُسْتَخْفِيًا إِلَى أَنْ مَاتَ زِيَادٌ فَأَخَذَهُ عُبَيْدُ اللَّهِ بْنُ زِيَادٍ فَصَلَبَهُ سَنَةَ أَرْبَعٍ وَخَمْسِينَ، وَقِيلَ: قَبْلَ ذَلِكَ، فَقَالَ رَجُلٌ مِنَ الْخَوَارِجِ: فَإِنْ تَكُنِ الْأَحْزَابُ بَاءُوا بِصَلْبِهِ فَلَا يُبْعِدَنَّ اللَّهُ سَهْمَ بْنَ غَالِبِ وَأَمَّا الْخَطِيمُ فَإِنَّهُ سَأَلَهُ عَنْ قَتْلِهِ عُبَادَةَ فَأَنْكَرَهُ فَسَيَّرَهُ إِلَى الْبَحْرَيْنِ ثُمَّ أَعَادَهُ بَعْدَ ذَلِكَ.
✧ The going out of Sahm b. Ghālib In the year forty-one Sahm b. Ghālib al-Hujaymī went out against Ibn ʿĀmir with seventy men, among them al-Khaṭīm al-Bāhilī, who is Yazīd b. Mālik. He was only called al-Khaṭīm because of a blow struck on his face. They encamped between the two bridges and al-Baṣrah. ʿUbādah b. Furṣ al-Laythī passed by them returning from a raid, and with him were his son and his brother's son. The Khawārij said to them: "Who are you?" They said: "A Muslim people." They said: "You have lied." ʿUbādah said: "Glory be to God! Accept from us what the Messenger of God ﷺ accepted from me, for I called him a liar and fought him, then I came to him and became a Muslim, and he accepted that from me." They said: "You are an infidel," and they killed him and killed his son and his brother's son. Ibn ʿĀmir went out to them in person and fought them, killing a number of them, and the rest of them withdrew to a thicket, among them Sahm and al-Khaṭīm. Ibn ʿĀmir offered them security, and they accepted it, so he granted them amnesty, and they returned. Muʿāwiyah wrote to him ordering their execution, so Ibn ʿĀmir wrote back to him: "I have made your protection binding upon them." When Ziyād came to al-Baṣrah in the year forty-five, Sahm and al-Khaṭīm fled and went out to al-Ahwāz. A group gathered around Sahm, and he advanced with them toward al-Baṣrah. He seized some people, but they said: "We are Jews," so he let them go, and he killed Saʿd, the client of Qudāmah b. Maẓʿūn. When he reached al-Baṣrah, his companions dispersed from him, and Sahm went into hiding. It is said that they dispersed at the time of his concealment. He sought amnesty, thinking that what had been permitted for him with Ibn ʿĀmir would be permitted for him with Ziyād, but Ziyād did not grant him amnesty. He searched for him, was guided to him, seized him, killed him, and crucified him in his house. It is said: He remained in hiding until Ziyād died, then ʿUbayd Allāh b. Ziyād seized him and crucified him in the year fifty-four; and it is said before that. A man of the Khawārij said: If the parties have returned with his crucifixion, then may God not make far off Sahm b. Ghālib. As for al-Khaṭīm, he asked him about the killing of ʿUbādah, and he denied it, so he sent him to al-Baḥrayn, then brought him back after that.
Tarikh (al-Tabari) 2105No grade recorded
صُلْحِ مُعَاوِيَةَ وَقَيْسِ بْنِ سَعْدٍ ( وفي سنة إحدى وأربعين جَرَى الصُّلْحُ بَيْنَ مُعَاوِيَةَ وَقَيْسِ بْنِ سَعْدٍ، وَكَانَ قَيْسٌ امْتَنَعَ مِنْ ذَلِكَ وَسَبَبُ امْتِنَاعِهِ ) أَنَّ عُبَيْدَ اللَّهِ بْنَ عَبَّاسٍ لَمَّا عَلِمَ بِمَا يُرِيدُهُ الْحَسَنُ مِنْ تَسْلِيمِ الْأَمْرِ إِلَى مُعَاوِيَةَ كَتَبَ إِلَى مُعَاوِيَةَ يَسْأَلُهُ الْأَمَانَ لِنَفْسِهِ عَلَى مَا أَصَابَ مِنْ مَالٍ وَغَيْرِهِ، فَأَجَابَهُ عَلَى ذَلِكَ، وَأَرْسَلَ عَبْدَ اللَّهِ بْنَ عَامِرٍ فِي جَيْشٍ كَثِيفٍ، فَخَرَجَ إِلَيْهِمْ عُبَيْدُ اللَّهِ لَيْلًا وَتَرَكَ جُنْدَهُ الَّذِينَ هُوَ عَلَيْهِمْ بِغَيْرِ أَمِيرٍ وَفِيهِمْ قَيْسُ بْنُ سَعْدٍ، فَأَمَّرَ ذَلِكَ الْجُنْدُ عَلَيْهِمْ قَيْسَ بْنَ سَعْدٍ وَتَعَاقَدُوا هُوَ وَهُمْ عَلَى قِتَالِ مُعَاوِيَةَ حَتَّى يَشْرُطَ لِشِيعَةِ عَلِيٍّ وَلِمَنْ كَانَ مَعَهُ عَلَى دِمَائِهِمْ وَأَمْوَالِهِمْ. وَقِيلَ: إِنَّ قَيْسًا كَانَ هُوَ الْأَمِيرُ عَلَى ذَلِكَ الْجَيْشِ ( فِي الْمُقَدِّمَةِ، عَلَى مَا ذَكَرْنَاهُ، وَكَانَ شَدِيدَ الْكَرَاهَةِ لِإِمَارَةِ مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ، فَلَمَّا بَلَغَهُ أَنَّ الْحَسَنَ بْنَ عَلِيٍّ صَالِحَ مُعَاوِيَةَ اجْتَمَعَ مَعَهُ جَمْعٌ كَثِيرٌ وَبَايَعُوهُ عَلَى قِتَالِ مُعَاوِيَةَ حَتَّى يَشْتَرِطَ لِشِيعَةِ عَلِيٍّ عَلَى دِمَائِهِمْ وَأَمْوَالِهِمْ وَمَا كَانُوا أَصَابُوا فِي الْفِتْنَةِ، فَرَاسَلَهُ مُعَاوِيَةُ يَدْعُوهُ إِلَى طَاعَتِهِ، وَأَرْسَلَ إِلَيْهِ بِسِجِلٍّ، وَخَتَمَ عَلَى أَسْفَلِهِ وَقَالَ لَهُ: اكْتُبْ فِي هَذَا مَا شِئْتَ فَهُوَ لَكَ. فَقَالَ عَمْرٌو لِمُعَاوِيَةَ: لَا تُعْطِهِ هَذَا وَقَاتِلْهُ. فَقَالَ مُعَاوِيَةُ: عَلَى رِسْلِكَ فَإِنَّا لَا نَخْلُصُ إِلَى قَتْلِهِمْ حَتَّى يَقْتُلُوا أَعْدَادَهُمْ مِنْ أَهْلِ الشَّامِ، فَمَا خَيْرُ الْعَيْشِ بَعْدَ ذَلِكَ ؟ فَإِنِّي وَاللَّهِ لَا أُقَاتِلُهُ أَبَدًا حَتَّى لَا أَجِدَ مِنْ قِتَالِهِ بُدًّا. فَلَمَّا بَعَثَ إِلَيْهِ مُعَاوِيَةُ ذَلِكَ السِّجِلَّ اشْتَرَطَ قَيْسٌ لَهُ وَلِشِيعَةِ عَلِيٍّ الْأَمَانَ عَلَى مَا أَصَابُوا مِنَ الدِّمَاءِ وَالْأَمْوَالِ، وَلَمْ يَسْأَلْ فِي سِجِلِّهِ ذَلِكَ مَالًا، وَأَعْطَاهُ مُعَاوِيَةُ [مَا سَأَلَ ]، فَدَخَلَ قَيْسُ بْنُ سَعْدٍ وَمَنْ مَعَهُ [فِي طَاعَةِ مُعَاوِيَةَ ]. وَكَانُوا يَعُدُّونَ دُهَاةَ النَّاسِ حِينَ ثَارَتِ الْفِتْنَةُ خَمْسَةً يُقَالُ إِنَّهُمْ ذَوُو رَأْيِ الْعَرَبِ وَمَكِيدَتِهِمْ: مُعَاوِيَةُ، وَعَمْرٌو، وَالْمُغِيرَةُ بْنُ شُعْبَةَ، وَقَيْسُ بْنُ سَعْدٍ، وَعَبْدُ اللَّهِ بْنُ بُدَيْلٍ الْخُزَاعِيُّ، وَكَانَ قَيْسٌ وَابْنُ بُدَيْلٍ مَعَ عَلِيٍّ، وَكَانَ الْمُغِيرَةُ مُعْتَزِلًا بِالطَّائِفِ، وَلَمَّا اسْتَقَرَّ الْأَمْرُ لِمُعَاوِيَةَ دَخَلَ عَلَيْهِ سَعْدُ بْنُ أَبِي وَقَّاصٍ فَقَالَ: السَّلَامُ عَلَيْكَ أَيُّهَا الْمَلِكُ ! فَضَحَكَ مُعَاوِيَةُ وَقَالَ: مَا كَانَ عَلَيْكَ يَا أَبَا إِسْحَاقَ لَوْ قُلْتَ: يَا أَمِيرَ الْمُؤْمِنِينَ ؟ فَقَالَ: أَتَقُولُهَا جَذْلَانَ ضَاحِكًا ؟ وَاللَّهِ مَا أُحِبُّ أَنِّي وُلِيتُهَا بِمَا وُلِيتَهَا بِهِ.
✧ The reconciliation of Muʿāwiyah and Qays b. Saʿd (In the year forty-one the reconciliation took place between Muʿāwiyah and Qays b. Saʿd. Qays had refused that, and the reason for his refusal was) that when ʿUbayd Allāh b. ʿAbbās learned what al-Ḥasan intended, namely handing over the affair to Muʿāwiyah, he wrote to Muʿāwiyah asking him for a guarantee of safety for himself regarding the wealth and other things he had obtained. He answered him to that effect and sent ʿAbd Allāh b. ʿĀmir with a dense army. ʿUbayd Allāh went out to them at night and left his troops, over whom he was commander, without a commander, and Qays b. Saʿd was among them. The troops appointed Qays b. Saʿd over themselves, and he and they pledged together to fight Muʿāwiyah until he stipulated safety for the Shīʿah of ʿAlī and for those who were with him regarding their blood and their wealth. It is said that Qays was the commander of that army (in the vanguard, as we have mentioned, and he intensely disliked the rule of Muʿāwiyah b. Abī Sufyān. When it reached him that al-Ḥasan b. ʿAlī had made peace with Muʿāwiyah, a large group gathered with him and pledged allegiance to him to fight Muʿāwiyah until he stipulated for the Shīʿah of ʿAlī regarding their blood, their wealth, and what they had seized during the fitnah. Muʿāwiyah corresponded with him, calling him to obedience, and sent him a blank scroll, sealing its bottom, and said to him: "Write in this whatever you wish, and it is yours." ʿAmr said to Muʿāwiyah: "Do not give him this; fight him." Muʿāwiyah said: "Easy now. We will not be able to kill them until they kill equal numbers of the people of Syria. What good is life after that? By God, I will never fight him as long as I can find any alternative to fighting him." When Muʿāwiyah sent him that scroll, Qays stipulated for himself and for the Shīʿah of ʿAlī safety regarding the blood and wealth they had seized, and he did not ask in that scroll for any money. Muʿāwiyah gave him what he asked, and Qays b. Saʿd and those with him entered into obedience to Muʿāwiyah. They used to count the cunning men of the people, when the fitnah broke out, as five, of whom it was said they were the men of judgment and stratagem of the Arabs: Muʿāwiyah, ʿAmr, al-Mughīrah b. Shuʿbah, Qays b. Saʿd, and ʿAbd Allāh b. Budayl al-Khuzāʿī. Qays and Ibn Budayl were with ʿAlī, and al-Mughīrah was staying apart in al-Ṭāʾif. When the affair became settled for Muʿāwiyah, Saʿd b. Abī Waqqāṣ entered upon him and said: "Peace be upon you, O king!" Muʿāwiyah laughed and said: "What harm would it have done you, O Abū Isḥāq, if you had said: O Commander of the Faithful?" He said: "Do you say it joyfully, laughing? By God, I would not love that I had assumed it by what you assumed it by."
Tarikh (al-Tabari) 2106No grade recorded
مولد علي بن عبد الله بن عباس قِيلَ: وَفِي سنة إحدى وأربعين وُلِدَ عَلِيُّ بْنُ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ ، وَقِيلَ: وُلِدَ سَنَةَ أَرْبَعِينَ قَبْلَ أَنْ يُقْتَلَ عَلِيٌّ، وَالْأَوَّلُ أَصَحُّ، وَبِاسِمِ عَلِيٍّ سَمَّاهُ، وَقَالَ: سَمَّيْتُهُ بِاسْمِ أَحَبِّ النَّاسِ إِلَيَّ.
✧ The birth of ʿAlī b. ʿAbd Allāh b. ʿAbbās It was said: In the year forty-one, ʿAlī b. ʿAbd Allāh b. ʿAbbās was born. It was also said: He was born in the year forty, before ʿAlī was killed. The former is more correct. He named him ʿAlī, and said: "I named him after the name of the most beloved of people to me."
Tarikh (al-Tabari) 2107No grade recorded
وَمِنْ أَعْيَانِ مَنْ تُوُفِّيَ فِي عام إحدى وأربعين رِفَاعَةُ بْنُ رَافِعِ بْنِ مَالِكِ بْنِ الْعَجْلَانِ : شَهِدَ الْعَقَبَةَ وَبَدْرًا. وَالْمَشَاهِدَ كُلَّهَا مَعَ رَسُولِ اللَّهِ ﷺ. ركانة بن عبد العزيز بن هاشم رُكَانَةُ بْنُ عَبْدِ الْعَزِيزِ بْنِ هَاشِمِ بْنِ الْمُطَّلِبِ الْقُرَشِيُّ ، وَهُوَ الَّذِي صَارَعَهُ النَّبِيُّ ﷺ فَصَرَعَهُ، وَكَانَ رُكَانَةُ مِنْ أَشَدِّ النَّاسِ، وَكَانَ صَرْعُ رَسُولِ اللَّهِ ﷺ لَهُ مِنَ الْمُعْجِزَاتِ، فعن الزُّبَيْرُ بْنُ بَكَّارٍ، قَالَ: كَانَ رُكَانَةُ بْنُ عَبْدِ يَزِيدَ أَشَدَّ النَّاسِ، فَقَالَ لِلنَّبِيِّ ﷺ: يَا مُحَمَّدُ، إِنْ صَرَعْتَنِي آمَنْتُ بِكَ، فَصَرَعَهُ رَسُولُ اللَّهِ ﷺ، فَقَالَ: أَشْهَدُ أَنَّكَ سَاحِرٌ، أَسْلَمَ عَامَ الْفَتْحِ، وَقِيلَ: قَبْلَ ذَلِكَ بِمَكَّةَ لَمَّا صَرَعَهُ رَسُولُ اللَّهِ ﷺ. فَاللَّهُ أَعْلَمُ. صفوان بن أمية بن خلف صَفْوَانُ بْنُ أُمَيَّةَ بْنِ خَلَفِ بْنِ وَهْبِ بْنِ حُذَافَةَ ، أَبُو وَهَبٍ الْقُرَشِيُّ، أَحَدُ الرُّؤَسَاءِ، تَقَدَّمَ أَنَّهُ هَرَبَ يَوْمَ الْفَتْحِ، ثُمَّ جَاءَ فَأَسْلَمَ وَحَسُنَ إِسْلَامُهُ فعَنْ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ، قَالَ: لَمَّا كَانَ يَوْمُ الْفَتْحِ هَرَبَ صَفْوَانُ بْنُ أُمَيَّةَ بْنِ خَلَفٍ حَتَّى أَتَى الشَّعْبِيَّةَ، فَقَالَ عُمَيْرُ بْنُ وَهْبٍ اللَّخْمِيُّ: يَا رَسُولَ اللَّهِ، إِنَّ سَيِّدَ قَوْمِي خَرَجَ هَارِبًا لِيَقْذِفَ نَفْسَهُ فِي الْبَحْرِ، وَخَافَ أَلَّا تُؤَمِّنَهُ، فَأَمِّنْهُ فِدَاكَ أَبِي وَأُمِّي، قَالَ: قَدْ أَمَّنْتُهُ. فَخَرَجَ عُمَيْرُ بْنُ وَهْبٍ فِي أَثَرِهِ فَأَدْرَكَهُ، فَقَالَ: جِئْتُكَ مِنْ عِنْدِ أَبَرِّ النَّاسِ وَأَوْصَلِ النَّاسِ، وَقَدْ أَمَّنَكَ، فَقَالَ: لَا وَاللَّهِ حَتَّى تَأْتِيَنِي مِنْهُ بِعَلَامَةٍ أَعْرِفُهَا، فَرَجَعَ عُمَيْرٌ إِلَى رَسُولِ اللَّهِ ﷺ، فَأَخْبَرَهُ، فَقَالَ: "خُذْ عِمَامَتِي "، وَهُوَ الْبُرْدُ الَّذِي دَخَلَ فِيهِ رَسُولُ اللَّهِ ﷺ مَكَّةَ مُعْتَجِرًا بِهِ بُرْدٌ حَبِرَةٌ، فَخَرَجَ عُمَيْرٌ فَأَعْطَاهُ الْبُرْدَ فَعَرَفَهُ فَرَجَعَ مَعَهُ، وَانْتَهَى إِلَى رَسُولِ اللَّهِ ﷺ وَهُوَ يُصَلِّي بِالنَّاسِ الْعَصْرَ، فَلَمَّا سَلَّمَ رَسُولُ اللَّهِ ﷺ صَرَخَ صَفْوَانُ بْنُ أُمَيَّةَ: يَا مُحَمَّدُ، إِنَّ عُمَيْرَ بْنَ وَهْبٍ جَاءَنِي بِبُرْدِكَ وَزَعَمَ أَنَّكَ دَعَوْتَنِي إِلَى الْقُدُومِ عَلَيْكَ، فَإِنْ رَضِيتُ أَمْرًا وَإِلَّا سَيَّرْتَنِي شَهْرَيْنِ، قَالَ: "انْزِلْ أَبَا وَهْبٍ " قَالَ: لَا وَاللَّهِ حَتَّى يَتَبَيَّنَ لِي، قَالَ: لَكَ تَسِيرُ أَرْبَعَةَ أَشْهُرٍ، فَنَزَلَ صَفْوَانُ، وَخَرَجَ رَسُولُ اللَّهِ ﷺ قِبَلَ هَوَازِنَ، وَخَرَجَ مَعَهُ صَفْوَانُ وَاسْتَعَارَهُ رَسُولُ اللَّهِ ﷺ سِلَاحًا، فَأَعَارَهُ مِائَةَ دِرْعٍ بِأَدَاتِهَا، وَشَهِدَ مَعَهُ حُنَيْنَ وَالطَّائِفَ وَهُوَ كَافِرٌ، ثُمَّ رَجَعَ الْجِعِرَّانَةَ، فَبَيْنَا رَسُولُ اللَّهِ ﷺ يَسِيرُ فِي الْغَنَائِمِ يَنْظُرُ إِلَيْهَا وَمَعَهُ صَفْوَانُ جَعَلَ صَفْوَانُ يَنْظُرُ إِلَى شِعْبٍ مِلَاءٍ نَعَمٍ وَشَاءٍ وَرِعَاءٍ، فَأَدَامَ إِلَيْهِ النَّظَرَ وَرَسُولُ اللَّهِ ﷺ يَرْمُقُهُ، فَقَالَ: أَبَا وَهْبٍ، يُعْجِبُكَ هَذَا الشِّعْبُ، قَالَ: نَعَمْ، قَالَ: هُوَ لَكَ وَمَا فِيهِ، فَقَالَ صَفْوَانُ عِنْدَ ذَلِكَ: مَا طَابَتْ نَفْسُ أَحَدٍ بِمِثْلِ هَذَا إِلَّا نَفْسُ نَبِيٍّ، أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ، وَأَسْلَمَ مَكَانَهُ وَأَعْطَاهُ رَسُولُ اللَّهِ ﷺ أَيْضًا مَعَ الْمُؤَلَّفَةِ قُلُوبُهُمْ مِنْ غَنَائِمِ حُنَيْنَ خَمْسِينَ بَعِيرًا. قَالَ مُحَمَّدُ بْنُ عُمَرَ: لَمْ يَزَلْ صَفْوَانُ صَحِيحَ الْإِسْلَامِ، وَلَمْ يَبْلُغْنَا أَنَّهُ غَزَا مَعَ رَسُولِ اللَّهِ ﷺ شَيْئًا وَلَا بَعْدَهُ، وَلَمْ يَزَلْ مُقِيمًا بِمَكَّةَ إِلَى أَنْ مَاتَ بِهَا فِي أَوَّلِ خِلَافَةِ مُعَاوِيَةَ. عثمان بن طلحة عُثْمَانُ بْنُ طَلْحَةَ بْنِ أَبِي طَلْحَةَ بْنِ عَبْدِ الْعُزَّى بْنِ عُثْمَانَ بْنِ عَبْدِ الدَّارِ الْعَبْدَرِيُّ الْحَجَبِيُّ، أَسْلَمَ هُوَ وَخَالِدُ بْنُ الْوَلِيدِ وَعَمْرُو بْنُ الْعَاصِ فِي أَوَّلِ سَنَةِ ثَمَانٍ قَبْلَ الْفَتْحِ. وَقَدْ رَوَى الْوَاقِدِيُّ حَدِيثًا طَوِيلًا عَنْهُ فِي صِفَةِ إِسْلَامِهِ. قَالَ عُثْمَانُ بْنُ طَلْحَةَ : لَقِيَنِي رَسُولُ اللَّهِ ﷺ بِمَكَّةَ قَبْلَ الْهِجْرَةِ وَدَعَانِي إِلَى الْإِسْلَامِ، فَقُلْتُ: يَا مُحَمَّدُ، الْعَجَبُ لَكَ حَيْثُ تَطْمَعُ أَنْ أَتْبَعَكَ وَقَدْ خَالَفْتَ دِينَ قَوْمِكَ وَجِئْتَ بِدِينٍ مُحْدَثٍ، وَفَرَّقْتَ جَمَاعَتَهُمْ، فَانْصَرَفَ، وَكُنَّا نَفْتَحُ الْكَعْبَةَ فِي الْجَاهِلِيَّةِ يَوْمَ الِاثْنَيْنِ وَالْخَمِيسِ، فَأَقْبَلَ يَوْمًا يُرِيدُ أَنْ يَدْخُلَ الْكَعْبَةَ مَعَ النَّاسِ، فَغَلَّظْتُ لَهُ وَنِلْتُ مِنْهُ، وَحَلُمَ عَنِّي، ثُمَّ قَالَ: "يَا عُثْمَانُ، لَعَلَّكَ سَتَرَى هَذَا الْمِفْتَاحَ يَوْمًا بِيَدِي أَضَعُهُ حَيْثُ شِئْتُ "، فَقُلْتُ لَهُ: لَقَدْ هَلَكَتْ قُرَيْشٌ يَوْمَئِذٍ وَذَلَّتْ، قَالَ: "بَلْ عَزَّتْ ". وَدَخَلَ الْكَعْبَةَ، فَوَقَعَتْ كَلِمَتُهُ مِنِّي مَوْقِعًا ظَنَنْتُ أَنَّ الْأَمْرَ سَيَصِيرُ إِلَى مَا قَالَ، فَأَرَدْتُ الْإِسْلَامَ، فَإِذَا قَوْمِي يَزْئَرُونِي زِئْرًا شَدِيدًا، فَلَمَّا هَاجَرَ جَعَلَتْ قُرَيْشٌ تُشْفِقُ مِنْ رُجُوعِهِ عَلَيْهَا، فَهُمْ عَلَى مَا هُمْ عَلَيْهِ حَتَّى جَاءَ إِلَى بَدْرٍ، فَخَرَجْتُ فِيمَنْ خَرَجَ، وَشَهِدْتُ الْمَشَاهِدَ كُلَّهَا مَعَهُمْ عَلَى رَسُولِ اللَّهِ ﷺ، فَلَمَّا دَخَلَ النَّبِيُّ ﷺ مَكَّةَ عَامَ الْقَضِيَّةِ غَيَّرَ اللَّهُ قَلْبِي وَدَخَلَنِي الْإِسْلَامُ، وَجَعَلْتُ أُفَكِّرُ فِيمَا نَحْنُ عَلَيْهِ وَمَا نَعْبُدُ مِنْ حَجَرٍ لَا يَسْمَعُ وَلَا يُبْصِرُ، وَأَنْظُرُ إِلَى النَّبِيِّ ﷺ وَأَصْحَابِهِ وَظَلَفِ أَنْفُسِهِمْ عَنِ الدُّنْيَا، فَيَقَعُ ذَلِكَ مِنِّي، وَلَمْ يَعْزِمْ، إِلَى أَنْ آتِيَهُ حَتَّى انْصَرَفَ إِلَى الْمَدِينَةِ رَاجِعًا، ثُمُّ عَزَمَ لِي عَلَى الْخُرُوجِ إِلَيْهِ، فَأَدْلَجْتُ، فَأَلْقَى خَالِدَ بْنَ الْوَلِيدِ فَاصْطَحَبَنَا حَتَّى نَزَلْنَا الْهَدَّةَ، فَمَا شَعَرْنَا إِلَّا بِعَمْرِو بْنِ الْعَاصِ فَانْقَمَعْنَا مِنْهُ وَانْقَمَعَ مِنَّا، ثُمَّ قَالَ: أَيْنَ يُرِيدُ الرَّجُلَانِ ؟ فَأَخْبَرْنَاهُ، فَقَالَ: وَأَنَا أُرِيدُ الَّذِي تُرِيدَانِ، فَاصْطَحَبَنَا حَتَّى قَدِمْنَا الْمَدِينَةَ عَلَى رَسُولِ اللَّهِ ﷺ فَبَايَعْتُهُ عَلَى الْإِسْلَامِ وَأَقَمْتُ مَعَهُ حَتَّى دَخَلْتُ مَعَهُ فِي غَزْوَةِ الْفَتْحِ وَدَخَلَ مَكَّةَ وَقَالَ لِي: "يَا عُثْمَانُ، ائْتِ بِالْمِفْتَاحِ " فَأَتَيْتُ بِهِ، فَأَخَذَهُ مِنِّي ثُمَّ دَفَعَهُ إِلَيَّ، فَقَالَ: "خُذْهَا تَالِدَةً خَالِدَةً لَا يَنْزِعُهَا إِلَّا ظَالِمٌ ". قَالَ مُحَمَّدُ بْنُ عُمَرَ: وَكَانَ قُدُومُ عُثْمَانَ الْمَدِينَةَ فِي صَفَرٍ سَنَةَ ثَمَانٍ، وَلَمْ يَزَلْ مُقِيمًا بِالْمَدِينَةِ حَتَّى قُبِضَ رَسُولُ اللَّهِ ﷺ، فَرَجَعَ إِلَى مَكَّةَ، فَنَزَلَهَا حَتَّى مَاتَ بِهَا فِي أَوَّلِ خِلَافَةِ مُعَاوِيَةَ. عمرو بن الأسود العنسي عَمْرُو بْنُ الْأَسْوَدِ الْعَنْسِيُّ : كَانَ مِنَ الْعُبَّادِ الزُّهَّادِ، وَكَانَتْ لَهُ حُلَّةً بِمِائَتَيْ دِرْهَمٍ يَلْبَسُهَا إِذَا قَامَ إِلَى صَلَاةِ اللَّيْلِ، وَكَانَ إِذَا خَرَجَ إِلَى الْمَسْجِدِ وَضَعَ يَمِينَهُ عَلَى شِمَالِهِ مَخَافَةَ الْخُيَلَاءِ، رَوَى عَنْ مُعَاذٍ، وَعُبَادَةَ بْنِ الصَّامِتِ، وَالْعِرْبَاضِ بْنِ سَارِيَةَ وَغَيْرِهِمْ. وَقَالَ أَحْمَدُ فِي " الزُّهْدِ ": بسنده عَنْ حَكِيمِ بْنِ عُمَيْرٍ وَضَمْرَةَ بْنِ حَبِيبٍ قَالَا: قَالَ عُمَرُ بْنُ الْخَطَّابِ: مَنْ سَرَّهُ أَنْ يَنْظُرَ إِلَى هَدْيِ رَسُولِ اللَّهِ ﷺ فَلْيَنْظُرْ إِلَى هَدْيِ عَمْرِو بْنِ الْأَسْوَدِ. عَاتِكَةُ بِنْتُ زَيْدِ بْنِ عَمْرِو بْنِ نُفَيْلِ بْنِ عَبْدِ الْعُزَّى عَاتِكَةُ بِنْتُ زَيْدِ بْنِ عَمْرِو بْنِ نُفَيْلِ بْنِ عَبْدِ الْعُزَّى : أُمُّهَا أُمُّ كُرْزِ بِنْتُ الْحَضْرَمِيِّ، أَسْلَمَتْ وَبَايَعَتْ وَهَاجَرَتْ، فَتَزَوَّجَهَا عَبْدُ اللَّهِ بْنُ أَبِي بَكْرٍ وَجَعَلَ لَهَا بَعْضَ أَرْضِيِّهِ عَلَى أَلَّا تَتَزَوَّجَ بَعْدَهُ، فَلَمَّا تُوُفِّيَ بَعَثَ إِلَيْهَا عُمَرُ وَقَالَ: إِنَّكِ قَدْ حَرَّمْتِ عَلَى نَفْسِكِ مَا أَحَلَّ اللَّهُ لَكِ، فَرُدِّيَ الْمَالَ وَتَزَوَّجِي، فَتَزَوَّجَهَا عُمَرُ، فَأَرْسَلَتْ إِلَيْهَا عَائِشَةُ أَنْ رُدِّي عَلَيْنَا أَرْضَنَا. وعَنْ عَبْدِ اللَّهِ بْنِ عَاصِمِ بْنِ الْمُنْذِرِ - يَزِيدُ أَحَدُهُمَا عَلَى صَاحِبِهِ - قَالَ: تَزَوَّجَ عَبْدُ اللَّهِ بْنُ أَبِي بَكْرٍ الصِّدِّيقُ عَاتِكَةَ بِنْتَ زَيْدِ بْنِ عَمْرِو بْنِ نُفَيْلٍ، وَكَانَتْ حَسْنَاءَ ذَاتَ خَلْقٍ بَارِعٍ، فَشَغَلَتْهُ عَنْ مَغَازِيهِ، فَأَمَرَهُ أَبُوهُ بِطَلَاقِهَا وَقَالَ: إِنَّهَا قَدْ شَغَلَتْكَ عَنْ مَغَازِيكَ، فَقَالَ: يَقُولُونَ طَلِّقْهَا وَخَيِّمْ مَكَانَهَا مُقِيمًا عَلَيْهَا الْهَمَّ أَحْلَامَ نَائِمِ وَإِنَّ فِرَاقِي أَهْلَ بَيْتٍ جَمَعْتُهُمْ عَلَى كُرْهٍ مِنِّي لَإِحْدَى الْعَظَائِمِ ثُمَّ طَلَّقَهَا فَمَرَّ بِهِ أَبُوهُ وَهُوَ يَقُولُ: لَمْ أَرَ مِثْلِي طَلَّقَ الْعَامَ مِثْلَهَا وَلَا مِثْلَهَا فِي غَيْرِ جُرْمٍ يُطَلَّقُ لَهَا خُلُقٌ جَزْلٌ وَرَأْيٌ وَمَنْصِبٌ وَخَلْقٌ سَوِيٌّ فِي الْحَيَاةِ مُصَدَّقُ فَرَقَّ لَهُ أَبُوهُ وَأَمَرَهُ بِمُرَاجَعَتِهَا، ثُمَّ شَهِدَ مَعَ رَسُولِ اللَّهِ ﷺ غَزَاةً فَأَصَابَهُ سَهْمٌ فَمَاتَ مِنْهُ فَقَالَتْ زَوْجَتُهُ عَاتِكَةُ تَبْكِيهِ: رُزِيتُ بِخَيْرِ النَّاسِ بَعْدَ نَبِيِّهِمْ وَبَعْدَ أَبِي بَكْرٍ وَمَا كَانَ قَصَّرَا وَآلَيْتُ لَا تَنْفَكُّ عَيْنِي حَزِينَةً عَلَيْكَ وَلَا يَنْفَكُّ جِلْدِي أَغْبَرَا فَلِلَّهِ عَيْنًا مَنْ رَأَى مِثْلَهُ فَتًى أَكَرُّ وَأَحْمَى فِي الْهَيَاحِ وَأَصْبَرَا إِذَا شَرَعَتْ فِيهِ الْأَسِنَّةُ خَاضَهَا إِلَى الْمَوْتِ حَتَّى يَتْرُكَ الرُّمْحَ أَحْمَرَا ثُمَّ تَزَوَّجَهَا عُمَرُ بْنُ الْخَطَّابِ ؓ فَأَوْلَمَ، وَكَانَ فِيمَنْ دَعَا عَلِيَّ بْنَ أَبِي طَالِبٍ ؓ فَقَالَ لَهُ: يَا أَمِيرَ الْمُؤْمِنِينَ دَعْنِي أُكَلِّمُ عَاتِكَةَ، فَقَالَ: كَلِّمْهَا يَا أَبَا الْحَسَنِ، فَأَخَذَ عَلِيٌّ ؓ بِجَانِبِ الْخِدْرِ، ثُمَّ قَالَ: يَا عَدِيَّةَ نَفْسِهَا، تَقُولِينَ: آلَيْتُ لَا تَنْفَكُّ عَيْنِي قَرِيرَةً عَلَيْكَ وَلَا يَنْفَكُّ جِلْدِي أَصْفَرَا فَبَكَتْ، فَقَالَ عُمَرُ: مَا دَعَاكَ إِلَى هَذَا يَا أَبَا الْحَسَنِ، كُلُّ النِّسَاءِ تَفْعَلْنَ هَذَا. ثُمَّ قُتِلَ عَنْهَا، ثُمَّ تَزَوَّجَهَا الزُّبَيْرُ، فَكَانَتْ تَخْرُجُ إِلَى الْمَسْجِدِ وَكَانَ يَكْرَهُ خُرُوجَهَا وَيَحْرَجُ مِنْ مَنْعِهَا، فَخَرَجَتْ لَيْلَةً إِلَى الْمَسْجِدِ، وَخَرَجَ الزُّبَيْرُ فَسَبَقَهَا إِلَى مَكَانٍ مُظْلِمٍ، فَلَمَّا مَرَّتْ بِهِ وَضَعَ يَدَهُ عَلَى بَعْضِ جَسَدِهَا، فَرَجَعَتْ تَتَشَنَّجُ ثُمَّ لَمْ تَخْرُجْ بَعْدَ ذَلِكَ، فَقَالَ لَهَا الزُّبَيْرُ: مَا لَكِ لَا تَخْرُجِينَ إِلَى الْمَسْجِدِ كَمَا كُنْتِ تَفْعَلِينَ ؟ فَقَالَتْ: فَسَدَ النَّاسُ، فَقَالَ: أَنَا فَعَلْتُ ذَلِكَ، فَقَالَتْ: أَلَيْسَ يَقْدِرُ غَيْرُكَ أَنْ يَفْعَلَ مِثْلَهُ، وَلَمْ تَخْرُجْ حَتَّى قُتِلَ عَنْهَا الزُّبَيْرُ.
✧ Among the notable figures who died in the year forty-one: Rifāʿah b. Rāfiʿ b. Mālik b. al-ʿAjlān: He witnessed al-ʿAqabah and Badr, and all the campaigns with the Messenger of Allah ﷺ. Rukānah b. ʿAbd al-ʿAzīz b. Hāshim b. al-Muṭṭalib al-Qurashī: He is the one whom the Prophet ﷺ wrestled and threw. Rukānah was one of the strongest of men, and the Messenger of Allah ﷺ throwing him was one of the miracles. From al-Zubayr b. Bakkār, who said: Rukānah b. ʿAbd Yazīd was the strongest of men. He said to the Prophet ﷺ: "O Muḥammad, if you throw me, I will believe in you." The Messenger of Allah ﷺ threw him. He said: "I testify that you are a sorcerer." He accepted Islam in the year of the conquest, and it is said: before that in Makkah when the Messenger of Allah ﷺ threw him. And Allah knows best. Ṣafwān b. Umayyah b. Khalaf b. Wahb b. Ḥudhāfah, Abū Wahb al-Qurashī: one of the leaders. It was previously mentioned that he fled on the day of the conquest, then came and accepted Islam, and his Islam became good. From ʿAbd Allāh b. al-Zubayr, who said: On the day of the conquest, Ṣafwān b. Umayyah b. Khalaf fled until he reached al-Shaʿbiyyah. ʿUmayr b. Wahb al-Lakhmī said: "O Messenger of Allah, the chief of my people has gone out fleeing to throw himself into the sea, and he fears that you will not grant him safety. Grant him safety, may my father and mother be your ransom." He said: "I have granted him safety." ʿUmayr b. Wahb went out in his pursuit and caught up with him. He said: "I have come to you from the most righteous of people and the most maintaining of ties, and he has granted you safety." He said: "No, by Allah, not until you bring me a sign from him that I recognize." ʿUmayr returned to the Messenger of Allah ﷺ and told him. He said: "Take my turban"—it was the burd in which the Messenger of Allah ﷺ entered Makkah, veiled with it, a striped burd. ʿUmayr went out and gave him the burd, and he recognized it and returned with him. He came to the Messenger of Allah ﷺ while he was leading the people in the ʿaṣr prayer. When the Messenger of Allah ﷺ said the taslīm, Ṣafwān b. Umayyah cried out: "O Muḥammad, ʿUmayr b. Wahb came to me with your burd and claimed that you invited me to come to you. If I am pleased with a matter, otherwise you will send me away for two months." He said: "Alight, Abū Wahb." He said: "No, by Allah, not until it becomes clear to me." He said: "You may travel for four months." So Ṣafwān alighted. The Messenger of Allah ﷺ went out toward Hawāzin, and Ṣafwān went out with him. The Messenger of Allah ﷺ borrowed weapons from him, and he lent him a hundred coats of mail with their equipment. He witnessed with him Ḥunayn and al-Ṭāʾif while he was a disbeliever. Then he returned to al-Jiʿrānah. While the Messenger of Allah ﷺ was walking among the spoils looking at them, and Ṣafwān was with him, Ṣafwān began looking at a mountain pass full of camels, sheep, and shepherds. He kept looking at it while the Messenger of Allah ﷺ was observing him. He said: "Abū Wahb, does this pass please you?" He said: "Yes." He said: "It is yours and what is in it." Then Ṣafwān said: "No soul has ever been so generous with the like of this except the soul of a prophet. I testify that there is no god but Allah and that Muḥammad is the Messenger of Allah." He accepted Islam on the spot, and the Messenger of Allah ﷺ also gave him, along with those whose hearts were to be reconciled, fifty camels from the spoils of Ḥunayn. Muḥammad b. ʿUmar said: Ṣafwān's Islam remained sound, and it has not reached us that he went on any expedition with the Messenger of Allah ﷺ or after him. He remained residing in Makkah until he died there at the beginning of the caliphate of Muʿāwiyah. ʿUthmān b. Ṭalḥah b. Abī Ṭalḥah b. ʿAbd al-ʿUzzā b. ʿUthmān b. ʿAbd al-Dār al-ʿAbdarī al-Ḥajabī: He accepted Islam along with Khālid b. al-Walīd and ʿAmr b. al-ʿĀṣ at the beginning of the year eight, before the conquest. Al-Wāqidī narrated a long hadith from him about the manner of his Islam. ʿUthmān b. Ṭalḥah said: The Messenger of Allah ﷺ met me in Makkah before the Hijrah and called me to Islam. I said: "O Muḥammad, I wonder at you that you hope I will follow you when you have contradicted the religion of your people and brought a new religion, and divided their community." He turned away. In the Jāhiliyyah we used to open the Kaʿbah on Mondays and Thursdays. One day he came wanting to enter the Kaʿbah with the people. I was harsh to him and reviled him, but he was forbearing with me. Then he said: "O ʿUthmān, perhaps you will see this key one day in my hand, placing it where I wish." I said to him: "Quraysh would have perished and been humiliated that day." He said: "Rather, they would be honored." He entered the Kaʿbah. His words fell upon me in such a way that I thought the matter would come to what he said. I wanted to accept Islam, but my people roared at me with a mighty roar. When he emigrated, Quraysh began to fear his return against them. They remained as they were until he came to Badr. I went out among those who went out, and I witnessed all the campaigns with them against the Messenger of Allah ﷺ. When the Prophet ﷺ entered Makkah in the year of the qaḍiyyah, Allah changed my heart, and Islam entered me. I began to think about what we were upon and what we worshipped—stone that neither hears nor sees. I looked at the Prophet ﷺ and his companions and their abstinence from the world, and that affected me, but I did not resolve to go to him until he returned to Madinah. Then I resolved to go out to him, and I set out at night. I met Khālid b. al-Walīd, and we accompanied each other until we alighted at al-Haddah. We were not aware except of ʿAmr b. al-ʿĀṣ, and we concealed ourselves from him and he concealed himself from us. Then he said: "Where do the two men intend?" We told him. He said: "I intend what you intend." So we accompanied each other until we arrived in Madinah to the Messenger of Allah ﷺ. I pledged allegiance to him upon Islam and stayed with him until I entered with him in the campaign of the conquest. He entered Makkah and said to me: "O ʿUthmān, bring the key." I brought it. He took it from me, then handed it back to me and said: "Take it, lasting and perpetual; none removes it except an oppressor." Muḥammad b. ʿUmar said: ʿUthmān's arrival in Madinah was in Ṣafar of the year eight. He remained residing in Madinah until the Messenger of Allah ﷺ passed away, then he returned to Makkah and settled there until he died there at the beginning of the caliphate of Muʿāwiyah. ʿAmr b. al-Aswad al-ʿAnsī: He was one of the devoted worshippers and ascetics. He had a ḥullah worth two hundred dirhams that he would wear when he stood for the night prayer. When he went out to the mosque, he placed his right hand over his left for fear of pride. He narrated from Muʿādh, ʿUbādah b. al-Ṣāmit, al-ʿIrbāḍ b. Sāriyah, and others. Aḥmad said in "al-Zuhd" with his chain from Ḥakīm b. ʿUmayr and Ḍamrah b. Ḥabīb, who said: ʿUmar b. al-Khaṭṭāb said: "Whoever would like to look at the guidance of the Messenger of Allah ﷺ, let him look at the guidance of ʿAmr b. al-Aswad." ʿĀtikah bt. Zayd b. ʿAmr b. Nufayl b. ʿAbd al-ʿUzzā: Her mother was Umm Kurz bt. al-Ḥaḍramī. She accepted Islam, pledged allegiance, and emigrated. ʿAbd Allāh b. Abī Bakr married her and assigned to her some of his lands on condition that she would not marry after him. When he died, ʿUmar sent to her and said: "You have forbidden yourself what Allah has made lawful for you. Return the property and marry." So ʿUmar married her. ʿĀʾishah sent to her: "Return our land to us." From ʿAbd Allāh b. ʿĀṣim b. al-Mundhir—one of them adds over the other—who said: ʿAbd Allāh b. Abī Bakr al-Ṣiddīq married ʿĀtikah bt. Zayd b. ʿAmr b. Nufayl. She was beautiful with an outstanding figure. She distracted him from his campaigns. His father ordered him to divorce her and said: "She has distracted you from your campaigns." He said: They say: Divorce her and pitch in her place, remaining with her, grief, the dreams of a sleeper. And my separation from a household I gathered together, against my will, is one of the great calamities. Then he divorced her. His father passed by him while he was saying: I have not seen the like of me divorce this year the like of her, nor the like of her divorced without crime. She has ample character, judgment, and lineage, and a sound form in life, trusted. His father felt compassion for him and ordered him to take her back. Then he witnessed a campaign with the Messenger of Allah ﷺ, and an arrow struck him and he died from it. His wife ʿĀtikah said, mourning him: I was afflicted with the best of people after their Prophet, and after Abū Bakr, and he did not fall short. And I swore that my eye would not cease to be sorrowful for you, nor would my skin cease to be dusty. For Allah's sake, the eye of one who saw the like of him as a youth, more generous and more protective in the fray and more patient. When spears were aimed at him, he plunged into them to death until he left the spear red. Then ʿUmar b. al-Khaṭṭāb ؓ married her, and he held a wedding feast. Among those he invited was ʿAlī b. Abī Ṭālib ؓ. He said to him: "O Commander of the Faithful, let me speak to ʿĀtikah." He said: "Speak to her, O Abū al-Ḥasan." ʿAlī ؓ took hold of the side of the curtain, then said: "O you who have made a covenant with herself, you say: I swore that my eye would not cease to be delighted for you, nor would my skin cease to be yellow. She wept. ʿUmar said: "What made you do this, O Abū al-Ḥasan? All women do this." Then he was killed while married to her. Then al-Zubayr married her. She used to go out to the mosque, and he disliked her going out but was reluctant to forbid her. One night she went out to the mosque, and al-Zubayr went out and preceded her to a dark place. When she passed by him, he placed his hand on part of her body. She returned trembling, and thereafter she did not go out. Al-Zubayr said to her: "What is wrong with you that you do not go out to the mosque as you used to do?" She said: "People have become corrupt." He said: "I did that." She said: "Is not someone else able to do the like of it?" And she did not go out until al-Zubayr was killed while married to her.
Tarikh (al-Tabari) 2108No grade recorded
ثُمَّ دَخَلَتْ سَنَةُ ثِنْتَيْنِ وَأَرْبَعِينَ فِيهَا غَزَا الْمُسْلِمُونَ الْلَّانَ وَالرُّومَ، فَقَتَلُوا مِنْ أُمَرَائِهِمْ وَبَطَارِقَتِهِمْ خَلْقًا كَثِيرًا، وَغَنِمُوا وَسَلِمُوا.
✧ Then the year forty-two began. In it, the Muslims raided the Alans and the Byzantines, killing many of their commanders and patricians, and they took spoils and returned safely.
Tarikh (al-Tabari) 2109No grade recorded
وفي سنة ثنتين وأربعين وَلَّى مُعَاوِيَةُ مَرْوَانَ بْنَ الْحَكَمِ نِيَابَةَ الْمَدِينَةِ، وَعَلَى مَكَّةَ خَالِدُ بْنُ الْعَاصِ بْنِ هِشَامٍ، وَعَلَى الْكُوفَةِ الْمُغِيرَةُ بْنُ شُعْبَةَ، وَعَلَى قَضَائِهَا شُرَيْحٌ الْقَاضِي، وَعَلَى الْبَصْرَةِ عَبْدُ اللَّهِ بْنُ عَامِرٍ، وَعَلَى خُرَاسَانَ قَيْسُ بْنُ الْهَيْثَمِ مِنْ قِبَلِ عَبْدِ اللَّهِ بْنِ عَامِرٍ وَاسْتَقْضَى مَرْوَانُ عَلَى الْمَدِينَةِ عَبْدَ اللَّهِ بْنَ الْحَارِثِ، وَعَلَى قَضَاءِ الْبَصْرَةِ عُمَيْرَةُ بْنُ يَثْرِبِيٍّ.
✧ In the year forty-two, Muʿāwiyah appointed Marwān b. al-Ḥakam as deputy over Madinah, and over Makkah Khālid b. al-ʿĀṣ b. Hishām, and over al-Kūfah al-Mughīrah b. Shuʿbah, and over its judiciary Shurayḥ the judge, and over al-Baṣrah ʿAbd Allāh b. ʿĀmir, and over Khurāsān Qays b. al-Haytham on behalf of ʿAbd Allāh b. ʿĀmir. Marwān appointed ʿAbd Allāh b. al-Ḥārith as judge over Madinah, and over the judiciary of al-Baṣrah ʿUmayrah b. Yathribī.
Tarikh (al-Tabari) 2110No grade recorded
وَفِي سنة ثنتين وأربعين تَحَرَّكَتِ الْخَوَارِجُ الَّذِينَ كَانُوا قَدْ عَفَا عَنْهُمْ عَلِيٌّ يَوْمَ النَّهْرَوَانِ وَقَدْ عُوفِيَ جَرْحَاهُمْ وَثَابَتْ إِلَيْهِمْ قُوَاهُمْ، كَانَ سَبَبُ خُرُوجِهِمْ أَنَّ حَيَّانَ بْنَ ظَبْيَانَ السُّلَمِيَّ كَانَ خَارِجِيًّا وَكَانَ قَدِ ارْتَثَّ يَوْمَ النَّهْرِ، فَلَمَّا بَرَأَ لَحِقَ بِالرَّيِّ فِي رِجَالٍ مَعَهُ: فَأَقَامُوا بِهَا حَتَّى بَلَغَهُمْ مَقْتَلُ عَلِيٍّ فَلَمَّا بَلَغَهُمْ مَقْتَلُ عَلِيٍّ تَرَحَّمُوا عَلَى قَاتِلِهِ ابْنِ مُلْجَمٍ، وَقَالَ أَحَدُهُمْ وهو سَالِمُ بْنُ رَبِيعَةَ الْعَبْسِيُّ: لَا يَقْطَعُ اللَّهُ يَدًا عَلَتْ قَذَالَ عَلِيٍّ بِالسَّيْفِ. وَجَعَلُوا يَحْمَدُونَ اللَّهَ عَلَى قَتْلِ عَلِيٍّ، ؓ وَلَا رَضِيَ عَنْهُمْ. ثُمَّ إِنَّ سَالِمًا رَجَعَ عَنْ رَأْيِ الْخَوَارِجِ بَعْدَ ذَلِكَ وَصَلُحَ، وَدَعَاهُمْ حَيَّانُ إِلَى الْخُرُوجِ وَمُقَاتَلَةِ أَهْلِ الْقِبْلَةِ، فَأَقْبَلُوا إِلَى الْكُوفَةِ فَأَقَامُوا بِهَا حَتَّى قَدِمَهَا مُعَاوِيَةُ، وَاسْتَعْمَلَ عَلَى الْكُوفَةِ الْمُغِيرَةَ بْنَ شُعْبَةَ، فَأَحَبَّ الْعَافِيَةَ وَأَحْسَنَ السِّيرَةَ، وَكَانَ يُؤْتَى فَيُقَالُ لَهُ: إِنَّ فُلَانًا يَرَى رَأْيَ الشِّيعَةِ وَفُلَانًا يَرَى رَأْيَ الْخَوَارِجِ، فَيَقُولُ: قَضَى اللَّهُ أَنْ لَا يَزَالُوا مُخْتَلِفِينَ وَسَيَحْكُمُ اللَّهُ بَيْنَ عِبَادِهِ. فَأَمِنَهُ النَّاسُ. وَكَانَتِ الْخَوَارِجُ يَلْقَى بَعْضُهُمْ بَعْضًا وَيَتَذَاكَرُونَ مَكَانَ إِخْوَانِهِمْ بِالنَّهْرِ، فَاجْتَمَعُوا عَلَى ثَلَاثَةِ نَفَرٍ: عَلَى الْمُسْتَوْرِدِ بْنِ عُلِّفَةَ التَّيْمِيِّ مِنْ تَيْمِ الرِّبَابِ، وَعَلَى مُعَاذِ بْنِ جُوَيْنٍ الطَّائِيِّ وَهُوَ ابْنُ عَمِّ زِيدِ بْنِ حُصَيْنٍ الَّذِي قُتِلَ يَوْمَ النَّهْرِ، وَعَلَى حَيَّانَ بْنِ ظَبْيَانَ السُّلَمِيِّ، وَاجْتَمَعُوا فِي أَرْبَعِمِائَةٍ فَتَشَاوَرُوا فِيمَنْ يُوَلُّونَ عَلَيْهِمْ، فَكُلُّهُمْ دَفَعَ الْإِمَارَةَ عَنْ نَفْسِهِ، ثُمَّ اتَّفَقُوا فَوَلَّوُا الْمُسْتَوْرِدَ وَبَايَعُوهُ، وَذَلِكَ فِي جُمَادَى الْآخِرَةِ، وَاتَّعَدُوا لِلْخُرُوجِ وَاسْتَعَدُّوا، وَكَانَ خُرُوجُهُمْ غُرَّةَ شَعْبَانَ سَنَةَ ثَلَاثٍ وَأَرْبَعِينَ.
✧ In the year forty-two the Khawārij moved — those whom ʿAlī had pardoned on the day of al-Nahrawān, and whose wounded had recovered and whose strength had returned to them. The reason for their rising was that Ḥayyān b. Ẓabyān al-Sulamī was a Khārijī, and he had been gravely wounded on the day of the Nahrawān. When he recovered he joined al-Rayy with men who were with him: They stayed there until news of ʿAlī's killing reached them. When news of ʿAlī's killing reached them, they prayed for mercy upon his killer Ibn Muljam. One of them, Sālim b. Rabīʿah al-ʿAbsī, said: 'May God not sever a hand that raised the sword against ʿAlī's nape.' They began to praise God for the killing of ʿAlī, ؓ, and He was not pleased with them. Then Sālim later turned away from the opinion of the Khawārij and become upright. Ḥayyān called them to rise and fight the people of the qiblah, and they came to al-Kūfah and stayed there until Muʿāwiyah arrived. He appointed al-Mughīrah b. Shuʿbah over al-Kūfah, and he loved security and conducted himself well. He would be approached and told: 'So-and-so holds the opinion of the Shīʿah and so-and-so holds the opinion of the Khawārij,' and he would say: 'God has decreed that they will continue to differ, and God will judge between His servants.' So the people felt safe from him. The Khawārij would meet one another and recall the place of their brethren at the Nahrawān. They gathered around three men: al-Mustawrid b. ʿUllifah al-Taymī of Taym al-Ribāb, Muʿādh b. Juwayn al-Ṭāʾī, the cousin of Zayd b. Ḥuṣayn who was killed on the day of the Nahrawān, and Ḥayyān b. Ẓabyān al-Sulamī. They assembled, numbering four hundred, and consulted about whom to appoint over them. Each of them declined the command for himself, then they agreed and appointed al-Mustawrid and pledged allegiance to him. That was in Jumādā al-Ākhirah, and they set a date to rise and prepared themselves. Their rising was at the beginning of Shaʿbān in the year forty-three.
Tarikh (al-Tabari) 2111No grade recorded
قُدُومِ زِيَادٍ عَلَى مُعَاوِيَةَ وَفِي سنة ثنتين وأربعين قَدِمَ زِيَادُ بْنُ أَبِيهِ عَلَى مُعَاوِيَةَ ، [ مِنْ فَارِسَ ]. وَكَانَ سَبَبُ ذَلِكَ أَنَّ زِيَادًا كَانَ قَدِ اسْتَوْدَعَ مَالَهُ عَبْدَ الرَّحْمَنِ بْنَ أَبِي بَكْرَةَ، وَكَانَ عَبْدُ الرَّحْمَنِ يَلِي مَالَهُ بِالْبَصْرَةِ، وَبَلَغَ مُعَاوِيَةَ ذَلِكَ فَبَعَثَ الْمُغِيرَةَ بْنَ شُعْبَةَ لِيَنْظُرَ فِي أَمْوَالِ زِيَادٍ، فَأَخَذَ عَبْدَ الرَّحْمَنِ فَقَالَ لَهُ: إِنْ كَانَ أَبُوكَ قَدْ أَسَاءَ إِلَيَّ لَقَدْ أَحْسَنَ عَمُّكَ، يَعْنِي زِيَادًا. وَكَتَبَ إِلَى مُعَاوِيَةَ: أَنْ عَذِّبْ عَبْدَ الرَّحْمَنِ، فَأَرَادَ أَنْ يُعْذَرَ، وَبَلَغَ ذَلِكَ مُعَاوِيَةَ فَقَالَ لِعَبْدِ الرَّحْمَنِ: احْتَفِظْ بِمَا فِي يَدَيْكَ. وَأَلْقَى عَلَى وَجْهِهِ حَرِيرَةً وَنَضَحَهَا بِالْمَاءِ، فَغُشِيَ عَلَيْهِ، فَفَعَلَ ذَلِكَ ثَلَاثَ مَرَّاتٍ ثُمَّ خَلَّاهُ وَكَتَبَ إِلَى مُعَاوِيَةَ: إِنِّي عَذَّبْتُهُ فَلَمْ أُصِبْ عِنْدَهُ شَيْئًا. وَحَفِظَ لِزِيَادٍ يَدَهُ عِنْدَهُ. ثُمَّ دَخَلَ الْمُغِيرَةُ عَلَى مُعَاوِيَةَ، فَقَالَ مُعَاوِيَةُ حِينَ رَآهُ: إِنَّمَا مَوْضِعُ سِرِّ الْمَرْءِ إِنْ بَاحَ بِالسِّرِّ أَخُوهُ الْمُنْتَصِحْ فَإِذَا بُحْتَ بِسِرٍّ فَإِلَى نَاصِحٍ يَسْتُرُهُ أَوْ لَا تَبُحْ فَقَالَ الْمُغِيرَةُ: يَا أَمِيرَ الْمُؤْمِنِينَ إِنْ تَسْتَوْدِعْنِي تَسْتَوْدِعْ نَاصِحًا مُشْفِقًا، وَمَا ذَلِكَ ؟ قَالَ لَهُ مُعَاوِيَةُ: ذَكَرْتُ زِيَادًا وَاعْتِصَامَهُ بِفَارِسَ فَلَمْ أَنَمْ لَيْلَتِي. فَقَالَ الْمُغِيرَةُ: مَا زِيَادٌ هُنَاكَ ؟ فَقَالَ مُعَاوِيَةُ: دَاهِيَةُ الْعَرَبِ مَعَهُ أَمْوَالُ فَارِسَ يُدَبِّرُ الْحِيَلَ، مَا يُؤَمِّنُنِي أَنْ يُبَايِعَ لِرَجُلٍ مِنْ أَهْلِ هَذَا الْبَيْتِ، فَإِذَا هُوَ قَدْ أَعَادَ [ عَلَيَّ ] الْحَرْبَ جَذَعَةً، فَقَالَ الْمُغِيرَةُ: أَتَأْذَنُ لِي يَا أَمِيرَ الْمُؤْمِنِينَ فِي إِتْيَانِهِ ؟ قَالَ: نَعَمْ، فَأْتِهِ وَتَلَطَّفْ لَهُ. فَأَتَاهُ الْمُغِيرَةُ وَقَالَ لَهُ: إِنَّ مُعَاوِيَةَ اسْتَخَفَّهُ الْوَجَلُ حَتَّى بَعَثَنِي إِلَيْكَ وَلَمْ يَكُنْ أَحَدٌ يَمُدُّ يَدَهُ إِلَى هَذَا الْأَمْرِ غَيْرُ الْحَسَنِ، وَقَدْ بَايَعَ، فَخُذْ لِنَفْسِكَ قَبْلَ التَّوْطِينِ فَيَسْتَغْنِي مُعَاوِيَةُ عَنْكَ. قَالَ: أَشِرْ عَلَيَّ ( وَارْمِ الْغَرَضَ الْأَقْصَى )، فَإِنَّ الْمُسْتَشَارَ مُؤْتَمَنٌ: فَقَالَ لَهُ الْمُغِيرَةُ: ( أَرَى أَنْ تَصِلَ حَبْلَكَ بِحَبْلِهِ وَتَشْخَصَ إِلَيْهِ، وَيَقْضِي اللَّهُ. وَكَتَبَ إِلَيْهِ مُعَاوِيَةُ بِأَمَانِهِ بَعْدَ عَوْدِ الْمُغِيرَةِ عَنْهُ )، فَخَرَجَ زِيَادٌ مِنْ فَارِسَ نَحْوَ مُعَاوِيَةَ وَمَعَهُ الْمِنْجَابُ بْنُ رَاشِدٍ الضَّبِّيُّ وَحَارِثَةُ بْنُ بَدْرٍ الْغُدَانِيُّ. وَسَرَّحَ عَبْدُ اللَّهِ بْنُ عَامِرٍ عَبْدَ اللَّهِ بْنَ خَازِمٍ فِي جَمَاعَةٍ إِلَى فَارِسَ وَقَالَ: لَعَلَّكَ تَلْقَى زِيَادًا فِي طَرِيقِكَ فَتَأْخُذُهُ. فَسَارَ ابْنُ خَازِمٍ، فَلَقِيَ زِيَادًا بِأَرَّجَانَ، فَأَخَذَهُ بِعِنَانِهِ وَقَالَ: انْزِلْ يَا زِيَادُ. فَقَالَ لَهُ الْمِنْجَابُ: تَنَحَّ يَا ابْنَ السَّوْدَاءِ وَإِلَّا عَلَّقْتُ يَدَكَ بِالْعِنَانِ. وَكَانَتْ بَيْنَهُمْ مُنَازَعَةٌ. فَقَالَ لَهُ زِيَادٌ: قَدْ أَتَانِي كِتَابُ مُعَاوِيَةَ وَأَمَانُهُ. فَتَرَكَهُ ابْنُ خَازِمٍ، وَقَدِمَ زِيَادٌ عَلَى مُعَاوِيَةَ، وَسَأَلَهُ عَنْ أَمْوَالِ فَارِسَ، فَأَخْبَرَهُ بِمَا حَمَلَ مِنْهَا إِلَى عَلِيٍّ وَبِمَا أَنْفَقَ مِنْهَا فِي الْوُجُوهِ الَّتِي تَحْتَاجُ إِلَى النَّفَقَةِ وَمَا بَقِيَ عِنْدَهُ وَأَنَّهُ مُودَعٌ لِلْمُسْلِمِينَ، فَصَدَّقَهُ مُعَاوِيَةُ فِيمَا أَنْفَقَ وَفِيمَا بَقِيَ عِنْدَهُ وَقَبَضَهُ مِنْهُ. وَقِيلَ: إِنَّ زِيَادًا لَمَّا قَالَ لِمُعَاوِيَةَ قَدْ بَقِيَتْ بَقِيَّةٌ مِنَ الْمَالِ وَقَدْ أَوْدَعْتُهَا، مَكَثَ مُعَاوِيَةُ يُرَدِّدُهُ، فَكَتَبَ زِيَادٌ كُتُبَا إِلَى قَوْمٍ ( أَوْدَعَهُمُ الْمَالَ وَقَالَ لَهُمْ ): قَدْ عَلِمْتُمْ مَا لِي عِنْدَكُمْ مِنَ الْأَمَانَةِ فَتَدَبَّرُوا كِتَابَ اللَّهِ: إِنَّا عَرَضْنَا الْأَمَانَةَ عَلَى السَّمَاوَاتِ وَالْأَرْضِ وَالْجِبَالِ الْآيَةَ، فَاحْتَفِظُوا بِمَا قِبَلَكُمْ. وَسَمَّى فِي الْكُتُبِ الْمَالَ الَّذِي أَقَرَّ بِهِ لِمُعَاوِيَةَ، وَأَمَرَ رَسُولَهُ أَنْ يَتَعَرَّضَ لِبَعْضِ مَنْ يُبَلِّغُ ذَلِكَ مُعَاوِيَةَ. فَفَعَلَ رَسُولُهُ، وَانْتَشَرَ ذَلِكَ، فَقَالَ مُعَاوِيَةُ لِزِيَادٍ حِينَ وَقَفَ عَلَى الْكُتُبِ: أَخَافَ أَنْ تَكُونَ مَكَرْتَ بِي فَصَالِحْنِي عَلَى مَا شِئْتَ. فَصَالَحَهُ عَلَى شَيْءٍ وَحَمَلَهُ إِلَيْهِ، وَمَبْلَغُهُ: أَلْفُ أَلْفِ دِرْهَمٍ، وَاسْتَأْذَنَهُ فِي نُزُولِ الْكُوفَةِ، فَأَذِنَ لَهُ، فَكَانَ الْمُغِيرَةُ يُكْرِمُهُ وَيُعَظِّمُهُ. فَكَتَبَ مُعَاوِيَةُ إِلَى الْمُغِيرَةِ لِيُلْزِمَ زِيَادًا وَحُجْرَ بْنَ عَدِيٍّ وَسُلَيْمَانَ بْنَ صُرَدٍ وَشَبَثَ بْنَ رِبْعِيٍّ وَابْنَ الْكَوَّا بْنِ الْحَمِقِ بِالصَّلَاةِ فِي الْجَمَاعَةِ، فَكَانُوا يَحْضُرُونَ مَعَهُ الصَّلَاةَ. ( وَإِنَّمَا أَلْزَمَهُمْ بِذَلِكَ لِأَنَّهُمْ كَانُوا مِنْ شِيعَةِ عَلِيٍّ ).
✧ The arrival of Ziyād to Muʿāwiyah In the year forty-two, Ziyād b. Abīhi came to Muʿāwiyah from Persia. The reason for that was that Ziyād had entrusted his wealth to ʿAbd al-Raḥmān b. Abī Bakrah, and ʿAbd al-Raḥmān was in charge of his wealth in al-Baṣrah. That reached Muʿāwiyah, so he sent al-Mughīrah b. Shuʿbah to look into Ziyād's wealth. He seized ʿAbd al-Raḥmān and said to him: "If your father has treated me badly, your paternal uncle—meaning Ziyād—has treated me well." And he wrote to Muʿāwiyah: "Torture ʿAbd al-Raḥmān," intending to create an excuse. That reached Muʿāwiyah, so he said to ʿAbd al-Raḥmān: "Guard what is in your hands." He placed a piece of silk over his face and sprinkled it with water, so he lost consciousness. He did that three times, then released him and wrote to Muʿāwiyah: "I tortured him but found nothing with him." And he preserved Ziyād's favor to him. Then al-Mughīrah entered upon Muʿāwiyah, and when Muʿāwiyah saw him, he said: A man's secret is entrusted only to a sincere brother; if you reveal a secret, let it be to a sincere adviser who conceals it, or do not reveal it. Al-Mughīrah said: "O Commander of the Faithful, if you entrust me, you entrust a sincere, compassionate one. What is that?" Muʿāwiyah said to him: "I remembered Ziyād and his holding fast to Persia, and I did not sleep my night." Al-Mughīrah said: "What is Ziyād there?" Muʿāwiyah said: "A cunning man of the Arabs, with him are the wealth of Persia, devising tricks. What assures me that he will not pledge allegiance to a man from this house? Then he would have renewed the war from its beginning." Al-Mughīrah said: "Do you permit me, O Commander of the Faithful, to go to him?" He said: "Yes, go to him and be gentle with him." So al-Mughīrah went to him and said: "Muʿāwiyah was overcome by fear until he sent me to you. No one stretched out his hand to this matter except al-Ḥasan, and he has pledged allegiance. So take for yourself before settlement, and Muʿāwiyah will have no need of you." He said: "Advise me (and aim at the farthest target), for the one consulted is trusted:" Al-Mughīrah said to him: "I think you should connect your rope to his rope and go to him, and Allah will decide. Muʿāwiyah wrote to him with his guarantee of safety after al-Mughīrah returned from him." So Ziyād departed from Persia toward Muʿāwiyah, and with him were al-Minjāb b. Rāshid al-Ḍabbī and Ḥārithah b. Badr al-Ghudānī. ʿAbd Allāh b. ʿĀmir sent ʿAbd Allāh b. Khāzim with a group to Persia and said: "Perhaps you will meet Ziyād on your way and seize him." Ibn Khāzim traveled and met Ziyād at Arrajān. He seized his rein and said: "Dismount, O Ziyād." Al-Minjāb said to him: "Step aside, O son of a black woman, or I will hang your hand by the rein." There was a dispute among them. Ziyād said to him: "Muʿāwiyah's letter and his guarantee of safety have come to me." So Ibn Khāzim left him, and Ziyād came to Muʿāwiyah. He asked him about the wealth of Persia, and he informed him of what he had carried from it to ʿAlī and what he had spent from it on necessary expenses, and what remained with him, and that it was entrusted for the Muslims. Muʿāwiyah believed him regarding what he spent and what remained with him, and he took it from him. It was said: When Ziyād said to Muʿāwiyah, "A remainder of the wealth has remained and I have entrusted it," Muʿāwiyah kept pressing him. So Ziyād wrote letters to people with whom he had deposited the wealth, saying to them: "You know what I have with you of the trust, so ponder the Book of Allah: 'Indeed, We offered the Trust to the heavens and the earth and the mountains'—the verse—so guard what is with you." In the letters he named the wealth that he had acknowledged to Muʿāwiyah, and he ordered his messenger to expose himself to someone who would convey that to Muʿāwiyah. His messenger did so, and that spread. When Muʿāwiyah learned of the letters, he said to Ziyād: "I fear that you have deceived me, so make a settlement with me for whatever you wish." So he settled with him for something and carried it to him, and its amount was one million dirhams. He asked his permission to settle in al-Kūfah, and he permitted him. Al-Mughīrah honored and respected him. Muʿāwiyah wrote to al-Mughīrah to compel Ziyād, Ḥujr b. ʿAdī, Sulaymān b. Ṣurad, Shabath b. Ribʿī, and Ibn al-Kawwāʾ b. al-Ḥamiq to attend the congregational prayer. So they used to attend the prayer with him. (He only compelled them to that because they were among the Shīʿah of ʿAlī.)
Tarikh (al-Tabari) 2112No grade recorded
[ الْوَفَيَاتُ ]: وَفِيهَا مَاتَ حَبِيبُ بْنُ مَسْلَمَةَ الْفِهْرِيُّ بِأَرْمِينِيَّةَ، وَكَانَ أَمِيرًا لِمُعَاوِيَةَ عَلَيْهَا، وَكَانَ قَدْ شَهِدَ مَعَهُ حُرُوبَهُ كُلَّهَا. هانيء بن نيار وَفِيهَا مَاتَ هَانِئُ بْنُ نِيَارِ بْنِ عَمْرٍو الْأَنْصَارِيُّ: وَهُوَ خَالُ الْبَرَاءِ بْنِ عَازِبٍ، وَقِيلَ: سَنَةَ خَمْسٍ وَأَرْبَعِينَ، وَكَانَ بَدْرِيًّا عَقَبِيًّا. .
✧ The Deaths: During this year Ḥabīb b. Maslamah al-Fihrī died in Armenia. He was Muʿāwiyah’s governor there and had fought alongside him in all his battles. Hāniʾ b. Niyār: During this year Hāniʾ b. Niyār b. ʿAmr al-Anṣārī died: He was the maternal uncle of al-Barāʾ b. ʿĀzib. It is also said he died in the year forty-five. He had been present at Badr and at al-ʿAqabah. .
Tarikh (al-Tabari) 2113No grade recorded
غَزَا بُسْرُ بْنُ أَبِي أَرْطَاةَ بِلَادَ الرُّومِ ، فَوَغَلَ فِيهَا حَتَّى بَلَغَ مَدِينَةَ قُسْطَنْطِينِيَّةَ، وَشَتَّى بِبِلَادِهِمْ فِيمَا زَعَمَهُ الْوَاقِدِيُّ، وَأَنْكَرَ ذَلِكَ آخَرُونَ، وَقَالُوا: لَمْ يَكُنْ بِهَا مَشْتًى لِأَحَدٍ. فَاللَّهُ أَعْلَمُ.
✧ Busr b. Abī Arṭāh raided the land of the Romans, penetrating deep into it until he reached the city of Constantinople, and he wintered in their land according to what al-Wāqidī claimed. Others denied that, saying: There was no wintering there for anyone. But God knows best.
Tarikh (al-Tabari) 2114No grade recorded
وَقَدْ كَانَتْ فِي هَذِهِ السَّنَةِ - أَعْنِي سَنَةَ ثَلَاثٍ وَأَرْبَعِينَ - وَقْعَةٌ عَظِيمَةٌ بَيْنَ الْخَوَارِجِ وَجُنْدِ الْكُوفَةِ وقُتِلَ فيها الْمُسْتَوْرِدُ بْنُ عِلَّفَةَ الْخَارِجِيُّ وَذَلِكَ أَنَّهُمْ اتَّعَدُوا لِلْخُرُوجِ غُرَّةَ شَعْبَانَ، فَأَرْسَلَ الْمُغِيرَةُ صَاحِبَ شُرْطَتِهِ، وَهُوَ قَبِيصَةُ بْنُ الدَّمُونِ، فَأَحَاطَ بِدَارِ حَيَّانَ هُوَ وَمَنْ مَعَهُ، وَإِذَا عِنْدَهُ مُعَاذُ بْنُ جُوَيْنٍ وَنَحْوُ عِشْرِينَ رَجُلًا، وَثَارَتِ امْرَأَتُهُ، وَهِيَ أُمُّ وَلَدٍ كَانَتْ لَهُ كَارِهَةً، فَأَخَذَتْ سُيُوفَهُمْ فَأَلْقَتْهَا تَحْتَ الْفِرَاشِ، وَقَامُوا لِيَأْخُذُوا سُيُوفَهُمْ فَلَمْ يَجِدُوهَا فَاسْتَسْلَمُوا، فَانْطَلَقَ بِهِمْ إِلَى الْمُغِيرَةِ فَحَبَسَهُمْ بَعْدَ أَنْ قَرَّرَهُمْ فَلَمْ يَعْتَرِفُوا بِشَيْءٍ، وَذَكَرُوا أَنَّهُمُ اجْتَمَعُوا لِقِرَاءَةِ الْقُرْآنِ، وَلَمْ يَزَالُوا فِي السِّجْنِ نَحْوَ سَنَةٍ، وَسَمِعَ إِخْوَانُهُمْ فَحَذَرُوا، وَخَرَجَ صَاحِبُهُمُ الْمُسْتَوْرِدُ فَنَزَلَ الْحِيرَةَ، وَاخْتَلَفَ الْخَوَارِجُ إِلَيْهِ، فَرَآهُمْ حَجَّارُ بْنُ أَبْجَرَ، فَسَأَلُوهُ أَنْ يَكْتُمَ عَلَيْهِمْ لَيْلَتَهُمْ تِلْكَ، فَقَالَ لَهُمْ: سَأَكْتُمُ عَلَيْكُمُ الدَّهْرَ، فَخَافُوهُ أَنْ يَذْكُرَ حَالَهُمْ لِلْمُغِيرَةِ، فَتَحَوَّلُوا إِلَى دَارِ سُلَيْمِ بْنِ مَحْدُوجٍ الْعَبْدِيِّ، وَكَانَ صِهْرًا لِلْمُسْتَوْرِدِ وَلَمْ يَذْكُرْ حَجَّارٌ مِنْ أَخْبَارِهِمْ شَيْئًا. وَبَلَغَ الْمُغِيرَةَ خَبَرُهُمْ وَأَنَّهُمْ عَازِمُونَ عَلَى الْخُرُوجِ تِلْكَ الْأَيَّامَ، فَقَامَ فِي النَّاسِ فَحَمِدَ اللَّهَ ثُمَّ قَالَ: لَقَدْ عَلِمْتُمْ أَنِّي لَمْ أَزَلْ أُحِبُّ لِجَمَاعَتِهِمُ الْعَافِيَةَ وَأَكُفُّ عَنْكُمُ الْأَذَى، وَخَشِيتُ أَنْ يَكُونَ ذَلِكَ أَدَبُ سُوءٍ لِسُفَهَائِكُمْ، ( وَقَدْ خَشِيتُ أَنْ لَا نَجِدَ بُدًّا مِنْ أَنْ يُؤْخَذَ ) الْحَلِيمُ التَّقِيُّ بِذَنْبِ الْجَاهِلِ السَّفِيهِ، فَكُفُّوا عَنْهَا سُفَهَاءَكُمْ قَبْلَ أَنْ يَشْمَلَ الْبَلَاءُ عَوَامَّكُمْ، وَقَدْ بَلَغَنَا أَنَّ رِجَالًا يُرِيدُونَ أَنْ يَظْهَرُوا فِي الْمِصْرِ بِالشِّقَاقِ ( وَالنِّفَاقِ ) وَالْخِلَافِ، وَايْمُ اللَّهِ لَا يَخْرُجُونَ فِي حَيٍّ مِنْ أَحْيَاءِ الْعَرَبِ إِلَّا أَهْلَكْتُهُمْ وَجَعَلْتُهُمْ نَكَالًا لِمَنْ بَعْدَهُمْ ! فَقَامَ إِلَيْهِ مَعْقِلُ بْنُ قَيْسٍ الرِّيَاحِيُّ فَقَالَ: أَيُّهَا الْأَمِيرُ أَعْلِمْنَا بِهَؤُلَاءِ الْقَوْمِ، فَإِنْ كَانُوا مِنَّا كَفَيْنَاكَهُمْ، وَإِنْ كَانُوا غَيْرَنَا أَمَرْتَ أَهْلَ الطَّاعَةِ فَأَتَاكَ كُلُّ قَبِيلَةٍ بِسُفَهَائِهِمْ. فَقَالَ: مَا سُمِّيَ لِي أَحَدٌ بِاسْمِهِ. فَقَالَ مَعْقِلٌ: أَنَا أَكْفِيكَ قَوْمِي فَلْيَكْفِكَ كُلُّ رَئِيسٍ قَوْمَهُ. فَأَحْضَرَ الْمُغِيرَةُ الرُّؤَسَاءَ وَقَالَ لَهُمْ: لِيَكْفِنِي كُلُّ رَجُلٍ مِنْكُمْ قَوْمَهُ وَإِلَّا فَوَاللَّهِ لَأَتَحَوَّلَنَّ عَمَّا تَعْرِفُونَ إِلَى مَا تُنْكِرُونَ، وَعَمَّا تُحِبُّونَ إِلَى مَا تَكْرَهُونَ. فَرَجَعُوا إِلَى قَوْمِهِمْ فَنَاشَدُوهُمُ اللَّهَ وَالْإِسْلَامَ إِلَّا دَلُّوهُمْ عَلَى كُلِّ مَنْ يُرِيدُ أَنْ يُهَيِّجَ الْفِتْنَةَ. خطبة صعصعة بن صوحان في عبد القيس وَجَاءَ صَعْصَعَةُ بْنُ صُوحَانَ إِلَى عَبْدِ الْقَيْسِ، وَكَانَ قَدْ عَلِمَ بِمَنْزِلِ حَيَّانَ فِي دَارِ سُلَيْمٍ، وَلَكِنَّهُ كَرِهَ أَنْ يُؤْخَذَ مِنْ عَشِيرَتِهِ عَلَى فِرَاقِهِ لِأَهْلِ الشَّامِ وَبُغْضِهِ لِرَأْيِهِمْ، ( وَكَرِهَ مَسَاءَةَ أَهْلِ بَيْتٍ مِنْ قَوْمِهِ )، فَقَامَ فِيهِمْ فَقَالَ: أَيُّهَا النَّاسُ، إِنَّ اللَّهَ وَلَهُ الْحَمْدُ لَمَّا قَسَّمَ الْفَضْلَ خَصَّكُمْ بِأَحْسَنِ الْقَسَمِ فَأَجَبْتُمْ إِلَى دِينِ اللَّهِ الَّذِي اخْتَارَهُ لِنَفْسِهِ وَارْتَضَاهُ لِمَلَائِكَتِهِ وَرُسُلِهِ، ثُمَّ أَقَمْتُمْ حَتَّى قَبَضَ اللَّهُ رَسُولَهُ ﷺ ثُمَّ اخْتَلَفَ النَّاسُ بَعْدَهُ فَثَبَتَتْ طَائِفَةٌ وَارْتَدَّتْ طَائِفَةٌ وَأَدْهَنَتْ طَائِفَةٌ، وَتَرَبَّصَتْ طَائِفَةٌ، فَلَزِمْتُمْ دِينَ اللَّهِ إِيمَانًا بِهِ وَبِرَسُولِهِ وَقَاتَلْتُمُ الْمُرْتَدِّينَ حَتَّى قَامَ الدِّينُ وَأَهْلَكَ اللَّهُ الظَّالِمِينَ، وَلَمْ يَزَلِ اللَّهُ يَزِيدُكُمْ بِذَلِكَ خَيْرًا حَتَّى اخْتَلَفَتِ الْأُمَّةُ بَيْنَهَا فَقَالَتْ طَائِفَةٌ: نُرِيدُ طَلْحَةَ وَالزُّبَيْرَ وَعَائِشَةَ، وَقَالَتْ طَائِفَةٌ: نُرِيدُ أَهْلَ الْمَغْرِبِ، وَقَالَتْ طَائِفَةٌ: نُرِيدُ عَبْدَ اللَّهِ بْنَ وَهْبٍ الرَّاسِبِيَّ، وَقُلْتُمْ أَنْتُمْ: لَا نُرِيدُ إِلَّا أَهْلَ بَيْتِ نَبِيِّنَا الَّذِينَ ابْتَدَأَنَا اللَّهُ - عَزَّ وَجَلَّ - مِنْ قِبَلِهِمْ بِالْكَرَامَةِ تَسْدِيدًا مِنَ اللَّهِ - عَزَّ وَجَلَّ - لَكُمْ وَتَوْفِيقًا، فَلَمْ تَزَالُوا عَلَى الْحَقِّ لَازِمِينَ لَهُ آخِذِينَ بِهِ حَتَّى أَهْلَكَ اللَّهُ بِكُمْ وَبِمَنْ كَانَ عَلَى مِثْلِ هَدْيِكُمُ النَّاكِثِينَ يَوْمَ الْجَمَلِ، وَالْمَارِقِينَ يَوْمَ النَّهْرِ، وَسَكَتَ عَنْ ذِكْرِ أَهْلِ الشَّامِ لِأَنَّ السُّلْطَانَ لَهُمْ، فَلَا قَوْمَ أَعْدَى لِلَّهِ وَلَكُمْ وَلِأَهْلِ بَيْتِ نَبِيِّكُمْ مِنْ هَذِهِ الْمَارِقَةِ الْخَاطِئَةِ الَّذِينَ فَارَقُوا إِمَامَنَا وَاسْتَحَلُّوا دِمَاءَنَا وَشَهِدُوا عَلَيْنَا بِالْكُفْرِ، فَإِيَّاكُمْ أَنْ تُؤْوُوهُمْ فِي دُورِكُمْ أَوْ تَكْتُمُوا عَلَيْهِمْ شَيْئًا، فَإِنَّهُ لَا يَنْبَغِي لِحَيٍّ مِنْ أَحْيَاءِ الْعَرَبِ أَنْ يَكُونَ أَعْدَى لِهَذِهِ الْمَارِقَةِ مِنْكُمْ، وَقَدْ ذُكِرَ لِي أَنَّ بَعْضَهُمْ فِي جَانِبٍ مِنَ الْحَيِّ، وَأَنَا بَاحِثٌ عَنْ ذَلِكَ، فَإِنْ يَكُ حَقًّا تَقَرَّبْتُ إِلَى اللَّهِ بِدِمَائِهِمْ، فَإِنَّ دِمَاءَهُمْ حَلَالٌ ! وَقَالَ: يَا مَعْشَرَ عَبْدِ الْقَيْسِ إِنَّ وُلَاتَنَا هَؤُلَاءِ أَعْرَفُ شَيْءٍ بِكُمْ وَبِرَأْيِكُمْ، فَلَا تَجْعَلُوا لَهُمْ عَلَيْكُمْ سَبِيلًا، فَإِنَّهُمْ أَسْرَعُ شَيْءٍ إِلَيْكُمْ وَإِلَى مِثْلِكُمْ. ثُمَّ جَلَسَ وَكُلُّ قَوْمٍ قَالَ: لَعَنَهُمُ اللَّهُ وَبَرِئَ مِنْهُمْ، لَا نُؤْوِيهِمْ، وَلَئِنْ عَلِمْنَا بِمَكَانِهِمْ لَنُطْلِعَنَّكَ عَلَيْهِمْ، غَيْرَ سُلَيْمِ بْنِ مَحْدُوجٍ فَإِنَّهُ لَمْ يَقُلْ شَيْئًا وَرَجَعَ كَئِيبًا يَكْرَهُ أَنْ يَخْرُجَ أَصْحَابُهُ مِنْ دَارِهِ فَيَلُومُوهُ، وَيَكْرَهُ أَنْ يُؤْخَذُوا فِي دَارِهِ فَيَهْلِكُوا وَيَهْلِكَ مَعَهُمْ. وَجَاءَ أَصْحَابُ الْمُسْتَوْرِدِ إِلَيْهِ فَأَعْلَمُوهُ بِمَا قَامَ بِهِ الْمُغِيرَةُ فِي النَّاسِ وَبِمَا قَامَ بِهِ رُءُوسُهُمْ فِيهِمْ. فَسَأَلَ ابْنَ مَحْدُوجٍ عَمَّا قَامَ بِهِ صَعْصَعَةُ فِي عَبْدِ الْقَيْسِ فَأَخْبَرَهُ، وَقَالَ: كَرِهْتُ أَنْ أُعْلِمَكُمْ فَتَظُنُّوا أَنَّهُ ثَقُلَ عَلَيَّ مَكَانُكُمْ. فَقَالَ لَهُ: قَدْ أَكْرَمْتَ الْمَثْوَى وَأَحْسَنْتَ، وَنَحْنُ مُرْتَحِلُونَ عَنْكَ. وَبَلَغَ الْخَبَرُ الَّذِينَ فِي مَحْبَسِ الْمُغِيرَةِ مِنَ الْخَوَارِجِ فَقَالَ مُعَاذُ بْنُ جُوَيْنِ بْنِ حُصَيْنٍ فِي ذَلِكَ: أَلَا أَيُّهَا الشَّارُونَ قَدْ حَانَ لِامْرِئٍ شَرَى نَفْسَهُ لِلَّهِ أَنْ يَتَرَحَّلَا أَقَمْتُمْ بِدَارِ الْخَاطِئِينَ جَهَالَةً وَكُلُّ امْرِئٍ مِنْكُمْ يُصَادُ لِيُقْتَلَا فَشُدُّوا عَلَى الْقَوْمِ الْعُدَاةِ فَإِنَّمَا أَقَامَتْكُمُ لِلذَّبْحِ رَأْيًا مُضَلِّلًا أَلَا فَاقْصِدُوا يَا قَوْمِ لِلْغَايَةِ الَّتِي إِذَا ذُكِرَتْ كَانَتْ أَبَرَّ وَأَعْدَلَا فَيَا لَيْتَنِي فِيكُمْ عَلَى ظَهْرِ سَابِحٍ شَدِيدِ الْقُصَيْرَى دَارِعًا غَيْرَ أَعْزَلَا وَيَا لَيْتَنِي فِيكُمُ الْعَادِي عَدُوَّكُمْ فَيَسْقِينِي كَأْسَ الْمَنِيَّةِ أَوَّلَا يَعِزُّ عَلِيَّ أَنْ تُخَافُوا وَتُطْرَدُوا وَلَمَّا أُجَرِّدْ فِي الْمُحِلِّينَ مُنْصُلَا وَلَمَّا يُفَرِّقْ جَمْعَهُمْ كُلُّ مَاجِدٍ إِذَا قُلْتَ قَدْ وَلَّى وَأَدْبَرَ أَقْبَلَا مُشِيحًا بِنَصْلِ السَّيْفِ فِي حَمَسِ الْوَغَى يَرَى الصَّبْرَ فِي بَعْضِ الْمُوَاطِنِ أَمْثَلَا وَعَزَّ عَلَيَّ أَنْ تُصَابُوا وَتُنْقَصُوا وَأَصْبَحَ ذَا بَثٍّ أَسِيرًا مُكَبَّلَا وَلَوْ أَنَّنِي فِيكُمْ وَقَدْ قَصَدُوا لَكُمْ أَثَرْتُ إِذًا بَيْنَ الْفَرِيقَيْنِ قَسْطَلَا فَيَا رُبَّ جَمْعٍ قَدْ فَلَلْتُ وَغَارَةٍ شَهِدْتُ وَقِرْنٍ قَدْ تَرَكْتُ مُجَدَّلَا وَأَرْسَلَ الْمُسْتَوْرِدُ إِلَى أَصْحَابِهِ فَقَالَ لَهُمُ: اخْرُجُوا مِنْ هَذِهِ الْقَبِيلَةِ، وَاتَّعِدُوا سُورَاءَ. فَخَرَجُوا إِلَيْهَا مُتَقَطِّعِينِ، فَاجْتَمَعُوا بِهَا ثَلَاثَمِائَةِ رَجُلٍ وَسَارُوا إِلَى الصَّرَاةِ إرسال المغيرة بن شعبة معقل بن قيس لقتال الخوارج فَسَمِعَ الْمُغِيرَةُ بْنُ شُعْبَةَ خَبَرَهُمْ فَدَعَا رُؤَسَاءَ النَّاسِ فَاسْتَشَارَهُمْ فِيمَنْ يُرْسِلُهُ إِلَيْهِمْ، فَقَالَ لَهُ عَدِيُّ بْنُ حَاتِمٍ: كُلُّنَا لَهُمْ عَدُوٌّ وَلِرَأْيِهِمْ مُبْغِضٌ وَبِطَاعَتِكَ مُسْتَمْسِكٌ، فَأَيَّنَا شِئْتَ سَارَ إِلَيْهِمْ. وَقَالَ لَهُ مَعْقِلُ بْنُ قَيْسٍ: إِنَّكَ لَا تَبْعَثُ إِلَيْهِمْ أَحَدًا مِمَّنْ تَرَى حَوْلَكَ إِلَّا رَأَيْتَهُ سَامِعًا مُطِيعًا وَلَهُمْ مُفَارِقًا وَلِهَلَاكِهِمْ مُحِبًّا، وَلَا أَرَى أَنْ تَبْعَثَ إِلَيْهِمْ أَحَدًا مِنَ النَّاسِ أَعْدَى لَهُمْ مِنِّي، فَابْعَثْنِي إِلَيْهِمْ، فَأَنَا أَكْفِيكَهُمْ بِإِذْنِ اللَّهِ تَعَالَى. فَقَالَ: اخْرُجْ عَلَى اسْمِ اللَّهِ ! فَجَهَّزَ مَعَهُ ثَلَاثَةَ آلَافٍ. وَقَالَ الْمُغِيرَةُ لِصَاحِبِ شُرْطَتِهِ: الْصِقْ بِمَعْقِلٍ شِيعَةَ عَلِيٍّ؛ فَإِنَّهُ كَانَ مِنْ رُؤَسَاءِ أَصْحَابِهِ: فَإِذَا اجْتَمَعُوا اسْتَأْنَسَ بَعْضُهُمْ بِبَعْضِ وَهُمْ أَشَدُّ اسْتِحْلَالًا لِدِمَاءِ هَذِهِ الْمَارِقَةِ وَأَجْرَأُ عَلَيْهِمْ مِنْ غَيْرِهِمْ، فَقَدْ قَاتَلُوهُمْ قَبْلَ هَذِهِ الْمَرَّةِ. وَقَالَ لَهُ صَعْصَعَةُ بْنُ صُوحَانَ نَحْوًا مِنْ قَوْلِ مَعْقِلٍ. فَقَالَ لَهُ الْمُغِيرَةُ: اجْلِسْ فَإِنَّمَا أَنْتَ خَطِيبٌ. فَأَحْفَظَهُ ذَلِكَ. وَإِنَّمَا قَالَ لَهُ ذَلِكَ لِأَنَّهُ بَلَغَهُ أَنَّهُ يَعِيبُ عُثْمَانَ بْنَ عَفَّانَ وَيُكْثِرُ ذِكْرَ عَلِيٍّ وَيُفَضِّلُهُ، وَكَانَ الْمُغِيرَةُ دَعَاهُ وَقَالَ لَهُ: إِيَّاكَ أَنْ يَبْلُغَنِي عَنْكَ أَنَّكَ تَعِيبُ عُثْمَانَ، وَإِيَّاكَ أَنْ يَبْلُغَنِي أَنَّكَ تُظْهِرُ شَيْئًا مِنْ فَضْلِ عَلِيٍّ، فَأَنَا أَعْلَمُ بِذَلِكَ مِنْكَ، وَلَكِنَّ هَذَا السُّلْطَانَ قَدْ ظَهَرَ وَقَدْ أَخَذْنَا بِإِظْهَارِ عَيْبِهِ لِلنَّاسِ فَنَحْنُ نَدَعُ شَيْئًا كَثِيرًا مِمَّا أُمِرْنَا بِهِ، وَنَذْكُرُ الشَّيْءَ الَّذِي لَا نَجِدُ مِنْهُ بُدًّا نَدْفَعُ بِهِ هَؤُلَاءِ الْقَوْمَ عَنْ أَنْفُسِنَا، فَإِنْ كُنْتَ ذَاكِرًا فَضْلَهُ فَاذْكُرْهُ بَيْنَكَ وَبَيْنَ أَصْحَابِكَ فِي مَنَازِلِكُمْ سِرًّا، وَأَمَّا عَلَانِيَةً فِي الْمَسْجِدِ فَإِنَّ هَذَا لَا يَحْتَمِلُهُ الْخَلِيفَةُ لَنَا. فَكَانَ يَقُولُ لَهُ: نَعَمْ، ثُمَّ يَبْلُغُهُ عَنْهُ أَنَّهُ فَعَلَ ذَلِكَ، فَحَقَدَ عَلَيْهِ الْمُغِيرَةُ فَأَجَابَهُ بِهَذَا الْجَوَابِ، فَقَالَ لَهُ صَعْصَعَةُ: وَمَا أَنَا إِلَّا خَطِيبٌ فَقَطْ ! قَالَ: أَجَلْ. فَقَالَ: وَاللَّهِ إِنِّي لَلْخَطِيبُ الصَّلِيبُ الرَّئِيسُ، أَمَا وَاللَّهِ لَوْ شَهِدْتَنِي يَوْمَ الْجَمَلِ حَيْثُ اخْتَلَفَتِ الْقَنَا فَشُئُونٌ تُفْرَى وَهَامَةٌ تُخْتَلَى لَعَلِمْتَ أَنِّي اللَّيْثُ النَّهِدُ. فَقَالَ: حَسْبُكَ، لَعَمْرِي لَقَدْ أُوتِيَتْ لِسَانًا فَصِيحًا. وَخَرَجَ مَعْقِلٌ وَمَعَهُ ثَلَاثَةُ آلَافِ فَارِسٍ نَقَاوَةُ الشِّيعَةِ وَسَارَ إِلَى سُورَاءَ وَلَحِقَهُ أَصْحَابُهُ. وَأَمَّا الْخَوَارِجُ فَإِنَّهُمْ سَارُوا إِلَى بَهُرَسِيرَ وَأَرَادُوا الْعُبُورَ إِلَى الْمَدِينَةِ الْعَتِيقَةِ الَّتِي فِيهَا مَنَازِلُ كِسْرَى، فَمَنَعَهُمْ سِمَاكُ بْنُ عُبَيْدٍ الْأَزْدِيُّ الْعَبْسِيُّ، وَكَانَ عَامِلًا عَلَيْهَا، فَكَتَبَ إِلَيْهِ الْمُسْتَوْرِدُ يَدْعُوهُ إِلَى الْبَرَاءَةِ مِنْ عُثْمَانَ وَعَلِيٍّ وَأَنْ يَتَوَلَّاهُ وَأَصْحَابَهُ. فَقَالَ سِمَاكٌ: بِئْسَ الشَّيْخُ أَنَا إِذًا ! وَأَعَادَ الْجَوَابَ عَلَى الْمُسْتَوْرِدِ يَدْعُوهُ إِلَى الْجَمَاعَةِ وَأَنْ يَأَخُذَ لَهُ الْأَمَانَ، فَلَمْ يُجِبْ وَأَقَامَ بِالْمَدَائِنِ ثَلَاثَةَ أَيَّامٍ، ثُمَّ بَلَغَهُ مَسِيرُ مَعْقِلٍ إِلَيْهِمْ فَجَمَعَهُمُ الْمُسْتَوْرِدُ وَقَالَ لَهُمْ: إِنَّ الْمُغِيرَةَ قَدْ بَعَثَ إِلَيْكُمْ مَعْقِلَ بْنَ قَيْسٍ وَهُوَ مِنَ السَّبَئِيَّةِ الْمُفْتَرِينَ الْكَاذِبِينَ، فَأَشِيرُوا عَلَيَّ بِرَأْيِكُمْ. فَقَالَ بَعْضُهُمْ: خَرَجْنَا نُرِيدُ اللَّهَ وَالْجِهَادَ وَقَدْ جَاءُونَا فَأَيْنَ نَذْهَبُ بَلْ نُقِيمُ حَتَّى يَحْكُمَ اللَّهُ بَيْنَنَا. وَقَالَ بَعْضُهُمْ: بَلْ نَتَنَحَّى نَدْعُو النَّاسَ، وَنَحْتَجُّ عَلَيْهِمْ بِالدُّعَاءِ. فَقَالَ لَهُمْ: لَا أَرَى أَنْ نُقِيمَ حَتَّى يَأْتُونَا وَهُمْ مُسْتَرِيحُونَ، بَلْ أَرَى أَنْ نَسِيرَ بَيْنَ أَيْدِيهِمْ فَيَخْرُجُوا فِي طَلَبِنَا فَيَنْقَطِعُوا وَيَتَبَدَّدُوا عَلَى تِلْكَ الْحَالِ. فَسَارُوا فَعَبَرُوا بِجَرْجَرَايَا، وَمَضَوْا إِلَى أَرْضِ جُوخَى ثُمَّ بَلَغُوا الْمَذَارَ فَأَقَامُوا بِهَا. وَبَلَغَ ابْنَ عَامِرٍ بِالْبَصْرَةِ خَبَرُهُمْ، فَسَأَلَ كَيْفَ صَنَعَ الْمُغِيرَةُ فَأُخْبِرَ بِفِعْلِهِ، فَاسْتَدْعَى شَرِيكَ بْنَ الْأَعْوَرِ الْحَارِثِيَّ، وَكَانَ مِنْ شِيعَةِ عَلِيٍّ، فَقَالَ لَهُ: اخْرُجْ إِلَى هَذِهِ الْمَارِقَةِ. فَفَعَلَ. وَانْتَخَبَ مَعَهُ ثَلَاثَةَ آلَافِ فَارِسٍ مِنَ الشِّيعَةِ، وَكَانَ أَكْثُرُهُمْ مِنْ رَبِيعَةَ، وَسَارَ بِهِمْ إِلَى الْمَذَارِ. وَأَمَّا مَعْقِلُ بْنُ قَيْسٍ فَسَارَ إِلَى الْمَدَائِنِ حَتَّى بَلَغَهَا، فَبَلَغَهُ رَحِيلُهُمْ فَشَقَّ ذَلِكَ عَلَى النَّاسِ، فَقَالَ لَهُمْ مَعْقِلٌ: إِنَّهُمْ سَارُوا لِتَتَّبِعُوهُمْ وَتَتَبَدَّدُوا وَتَنْقَطِعُوا فَتَلْحَقُوهُمْ وَقَدْ تَعِبْتُمْ، وَإِنَّهُ لَا يُصِيبُكُمْ شَيْءٌ مِنْ ذَلِكَ وَقَدْ أَصَابَهُمْ مِثْلُ ذَلِكَ. وَسَارَ فِي أَثَارِهِمْ وَقَدَّمَ بَيْنَ يَدَيْهِ أَبَا الرَّوَاغِ الشَّاكِرِيَّ فِي ثَلَاثِمِائَةِ فَارِسٍ، فَتَبِعَهُمْ أَبُو الرَّوَاغِ حَتَّى لَحِقَهُمْ بِالْمَذَارِ، فَاسْتَشَارَ أَصْحَابَهُ فِي قِتَالِهِمْ قَبْلَ قُدُومِ مَعْقِلٍ، فَقَالَ بَعْضُهُمْ: لَا تَفْعَلْ، وَقَالَ بَعْضُهُمْ: بَلْ نُقَاتِلُهُمْ. فَقَالَ لَهُمْ: إِنَّ مَعْقِلًا أَمَرَنِي أَنْ لَا أُقَاتِلَهُمْ. فَقَالُوا لَهُ: يَنْبَغِي أَنْ تَكُونَ قَرِيبًا مِنْهُ حَتَّى يَأْتِيَ مَعْقِلٌ، وَكَانَ ذَلِكَ عِنْدَ الْمَسَاءِ. فَبَاتُوا يَتَحَارَسُونَ حَتَّى أَصْبَحُوا، فَلَمَّا ارْتَفَعَ النَّهَارُ خَرَجَتِ الْخَوَارِجُ إِلَيْهِمْ، وَكَانُوا أَيْضًا ثَلَاثَمِائَةٍ، وَحَمَلُوا عَلَيْهِمْ، فَانْهَزَمَ أَصْحَابُ أَبِي الرَّوَاغِ سَاعَةً ثُمَّ صَاحَ بِهِمْ أَبُو الرَّوَاغِ: الْكَرَّةَ الْكَرَّةَ ! وَحَمَلَ وَمَعَهُ أَصْحَابُهُ، فَلَمَّا دَنَوْا مِنَ الْخَوَارِجِ عَادُوا مُنْهَزِمِينَ، إِلَّا أَنَّهُمْ لَمْ يُقْتَلْ مِنْهُمْ أَحَدٌ، فَصَاحَ بِهِمْ أَبُو الرَّوَاغِ أَيْضًا: ثَكِلَتْكُمْ أُمَّهَاتُكُمُ ! ارْجِعُوا بِنَا نَكُنْ قَرِيبًا مِنْهُمْ لَا نُفَارِقُهُمْ حَتَّى يَقْدَمَ عَلَيْنَا أَمِيرُنَا، وَمَا أَقْبَحَ بِنَا أَنْ نَرْجِعَ إِلَى الْجَيْشِ مُنْهَزِمِينَ مِنْ عَدُوِّنَا ! فَقَالَ لَهُ بَعْضُ أَصْحَابِهِ: إِنَّ اللَّهَ لَا يَسْتَحِي مِنَ الْحَقِّ، قَدْ وَاللَّهِ هَزَمُونَا. فَقَالَ لَهُ: لَا أَكْثَرَ اللَّهُ فِينَا مِثْلَكَ، إِنَّا مَا لَمْ نُفَارِقِ الْمَعْرَكَةَ فَلَمْ نُهْزَمْ، وَمَتَى عَطَفْنَا عَلَيْهِمْ وَكُنَّا قَرِيبًا مِنْهُمْ فَنَحْنُ عَلَى حَالٍ حَسَنَةٍ، فَقِفُوا قَرِيبًا مِنْهُمْ فَإِنْ أَتَوْكُمْ وَعَجَزْتُمْ عَنْهُمْ فَتَأَخَّرُوا قَلِيلًا، فَإِذَا حَمَلُوا عَلَيْكُمْ وَعَجَزْتُمْ عَنْ قِتَالِهِمْ فَانْحَازُوا عَلَى حَامِيَةٍ، فَإِذَا رَجَعُوا عَنْكُمْ فَاعْطِفُوا عَلَيْهِمْ وَكُونُوا قَرِيبًا مِنْهُمْ، فَإِنَّ الْجَيْشَ يَأْتِيكُمْ عَنْ سَاعَةٍ. فَجَعَلَتِ الْخَوَارِجُ كُلَّمَا حَمَلَتْ عَلَيْهِمُ انْحَازُوا عَنْهُمْ، فَإِذَا عَادَ الْخَوَارِجُ رَجَعَ أَبُو الرَّوَاغِ فِي آثَارِهِمْ، فَلَمْ يَزَالُوا كَذَلِكَ إِلَى وَقْتِ الظُّهْرِ، فَنَزَلَ الطَّائِفَتَانِ يُصَلُّونَ ثُمَّ أَقَامُوا إِلَى الْعَصْرِ، وَكَانَ أَهْلُ الْقُرَى وَالسَّيَّارَةُ قَدْ أَخْبَرُوا مَعْقِلًا بِالْتِقَاءِ الْخَوَارِجِ وَأَصْحَابِهِ، وَأَنَّ الْخَوَارِجَ تَطْرُدُ أَصْحَابَهُ بَيْنَ أَيْدِيهِمْ، فَإِذَا رَجَعُوا عَادَ أَصْحَابُهُ خَلْفَهُمْ. فَقَالَ مَعْقِلٌ: إِنْ كَانَ ظَنِّي فِي أَبِي الرَّوَاغِ صَادِقًا لَا يَأْتِيكُمْ مُنْهَزِمًا أَبَدًا. ثُمَّ أَسْرَعَ السَّيْرَ فِي سَبْعِمِائَةٍ مِنْ أَهْلِ الْقُوَّةِ وَاسْتَخْلَفَ مُحْرِزَ بْنَ شِهَابٍ التَّمِيمِيَّ عَلَى ضَعَفَةِ النَّاسِ، فَلَمَّا أَشْرَفُوا عَلَى أَبِي الرَّوَاغِ قَالَ لِأَصْحَابِهِ: هَذِهِ غَبَرَةٌ فَتَقَدَّمُوا بِنَا إِلَى عَدُوِّنَا حَتَّى لَا يَرَانَا أَصْحَابُنَا، أَنَّا تَنَحَّيْنَا عَنْهُمْ وَهِبْنَاهُمْ. فَتَقَدَّمَ حَتَّى وَقَفَ مُقَابِلَ الْخَوَارِجِ وَلَحِقَهُمْ مَعْقِلٌ، فَلَمَّا دَنَا مِنْهُمْ غَرَبَتِ الشَّمْسُ فَصَلَّى بِأَصْحَابِهِ وَصَلَّى أَبُو الرَّوَاغِ بِأَصْحَابِهِ وَصَلَّى الْخَوَارِجُ أَيْضًا، وَقَالَ أَبُو الرَّوَاغِ لِمَعْقِلٍ: إِنَّ لَهُمْ شَدَّاتٍ مُنْكَرَاتٍ فَلَا تَلِهَا بِنَفْسِكَ وَلَكِنْ قِفْ وَرَاءَ النَّاسِ تَكُونُ رِدْءًا لَهُمْ. فَقَالَ: نِعْمَ مَا رَأَيْتَ. فَبَيْنَمَا هُوَ يُخَاطِبُهُ حَمَلَتِ الْخَوَارِجُ عَلَيْهِمْ فَانْهَزَمَ عَامَّةُ أَصْحَابِ مَعْقِلٍ وَثَبَتَ هُوَ، فَنَزَلَ إِلَى الْأَرْضِ وَمَعَهُ أَبُو الرَّوَاغِ فِي نَحْوِ مِائَتَيْ رَجُلٍ، فَلَمَّا غَشِيَهُمُ الْمُسْتَوْرِدُ اسْتَقْبَلُوهُ بِالرِّمَاحِ وَالسُّيُوفِ، فَانْهَزَمَتْ خَيْلُ مَعْقِلٍ سَاعَةً، ثُمَّ نَادَاهُمْ مِسْكِينُ بْنُ عَامِرٍ، وَكَانَ شُجَاعًا: أَيْنَ الْفِرَارُ وَقَدْ نَزَلَ أَمِيرُكُمْ، أَلَا تَسْتَحْيُونَ ؟ ثُمَّ رَجَعَ وَرَجَعَتْ مَعَهُ خَيْلٌ عَظِيمَةٌ وَمَعْقِلُ بْنُ قَيْسٍ يُقَاتِلُ الْخَوَارِجَ بِمَنْ مَعَهُ، فَلَمْ يَزَلْ يُقَاتِلُهُمْ حَتَّى رَدَّهُمْ إِلَى الْبُيُوتِ، ثُمَّ لَمْ يَلْبَثُوا إِلَّا قَلِيلًا حَتَّى جَاءَهُمْ مُحْرِزُ بْنُ شِهَابٍ فِيمَنْ مَعَهُ، فَجَعَلَهُمْ مَعْقِلٌ مَيْمَنَةً وَمَيْسَرَةً وَقَالَ لَهُمْ: لَا تَبْرَحُوا حَتَّى تُصْبِحُوا وَنَثُورَ إِلَيْهِمْ. وَوَقَفَ النَّاسُ بَعْضُهُمْ مُقَابِلَ بَعْضٍ فَبَيْنَمَا هُمْ مُتَوَافِقُونَ أَتَى الْخَوَارِجَ عَيْنٌ لَهُمْ فَأَخْبَرَهُمْ أَنَّ شَرِيكَ بْنَ الْأَعْوَرِ قَدْ أَقْبَلَ إِلَيْهِمْ مِنَ الْبَصْرَةِ فِي ثَلَاثَةِ آلَافٍ. فَقَالَ الْمُسْتَوْرِدُ لِأَصْحَابِهِ: لَا أَرَى أَنْ نُقِيمَ لِهَؤُلَاءِ جَمِيعًا، وَلَكِنِّي أَرَى أَنْ نَرْجِعَ إِلَى الْوَجْهِ الَّذِي جِئْنَا مِنْهُ، فَإِنَّ أَهْلَ الْبَصْرَةِ لَا يَتْبَعُونَنَا إِلَى أَرْضِ الْكُوفَةِ فَيَهُونُ عَلَيْنَا ( قِتَالُ ) أَهْلِ الْكُوفَةِ. ثُمَّ أَمَرَهُمْ بِالنُّزُولِ لِيُرِيحُوا دَوَابَّهُمْ سَاعَةً، فَفَعَلُوا، ثُمَّ دَخَلُوا الْقَرْيَةَ وَأَخَذُوا مِنْهَا مَنْ دَلَّهُمْ عَلَى الطَّرِيقِ الَّذِي أَقْبَلُوا مِنْهُ وَعَادُوا رَاجِعِينَ. وَأَمَّا مَعْقِلٌ فَإِنَّهُ بَعَثَ مَنْ يَأْتِيهِ بِخَبَرِهِمْ حِينَ لَمْ يَرَ سَوَادَهُمْ، فَعَادَ إِلَيْهِ الْخَبَرُ أَنَّهُمْ قَدْ سَارُوا، فَخَافَ أَنْ تَكُونَ مَكِيدَةً وَخَافَ الْبَيَاتَ فَاحْتَاطَ هُوَ وَأَصْحَابُهُ وَتَحَارَسُوا إِلَى الصَّبَاحِ، فَلَمَّا أَصْبَحُوا أَتَاهُمْ مَنْ أَخْبَرَهُمْ بِمَسِيرِهِمْ، وَجَاءَ شَرِيكُ بْنُ الْأَعْوَرِ فِيمَنْ مَعَهُ فَلَقِيَ مَعْقِلًا فَتَسَاءَلَا سَاعَةً وَأَخْبَرَهُ مَعْقِلٌ بِخَبَرِهِمْ، فَدَعَا شَرِيكٌ أَصْحَابَهُ إِلَى الْمَسِيرِ مَعَ مَعْقِلٍ، فَلَمْ يُجِيبُوهُ، فَاعْتَذَرَ إِلَى مَعْقِلٍ بِخِلَافِ أَصْحَابِهِ، وَكَانَ صَدِيقًا لَهُ يَجْمَعُهُمَا رَأْيُ الشِّيعَةِ، وَدَعَا مَعْقِلٌ أَبَا الرَّوَاغِ وَأَمَرَهُ بِاتِّبَاعِهِمْ، فَقَالَ لَهُ: زِدْنِي مِثْلَ الَّذِينَ كَانُوا مَعِي لِيَكُونَ أَقْوَى لِي إِنْ أَرَادُوا مُنَاجِزَتِي. فَبَعَثَ مَعَهُ سِتَّمِائَةِ فَارِسٍ، فَسَارُوا سِرَاعًا حَتَّى أَدْرَكُوا الْخَوَارِجَ بِجَرْجَرَايَا وَقَدْ نَزَلُوا فَنَزَلَ بِهِمْ أَبُو الرَّوَاغِ مَعَ طُلُوعِ الشَّمْسِ، فَلَمَّا رَأَوْهُمْ قَالُوا: إِنَّ قِتَالَ هَؤُلَاءِ أَيْسَرُ مِنْ قِتَالِ مَنْ يَأْتِي بَعْدَهُمْ، فَحَمَلُوا عَلَى أَبِي الرَّوَاغِ وَأَصْحَابِهِ حَمْلَةً صَادِقَةً، فَانْهَزَمَ أَصْحَابُهُ وَثَبَتَ فِي مِائَةِ فَارِسٍ، فَقَاتَلَهُمْ طَوِيلًا وَهُوَ يَقُولُ: إِنَّ الْفَتَى كُلَّ الْفَتَى مَنْ لَمْ يُهَلْ إِذَا الْجَبَانُ حَادَ عَنْ وَقْعِ الْأَسَلْ قَدْ عَلِمَتْ أَنِّي إِذَا الْبَأْسُ نَزَلْ أَرْوَعُ يَوْمَ الْهَيْجِ مِقْدَامٌ بَطَلْ ثُمَّ عَطَفَ أَصْحَابُهُ مِنْ كُلِّ جَانِبٍ، فَصَدَقُوهُمُ الْقِتَالَ حَتَّى أَعَادُوهُمْ إِلَى مَكَانِهِمْ، عبور المستورد وأصحابه دجلة فَلَمَّا رَأَى الْمُسْتَوْرِدُ ذَلِكَ عَلِمَ أَنَّهُمْ إِنْ أَتَاهُمْ مَعْقِلٌ وَمِنْ مَعَهُ هَلَكُوا، فَمَضَى هُوَ وَأَصْحَابُهُ فَعَبَرُوا دِجْلَةَ وَوَقَفُوا فِي أَرْضِ بَهُرَسِيرَ وَتَبِعَهُمْ أَبُو الرَّوَاغِ حَتَّى نَزَلَ بِهِمْ بِسَابَاطَ، فَلَمَّا نَزَلَ بِهِمْ قَالَ الْمُسْتَوْرِدُ لِأَصْحَابِهِ: إِنَّ هَؤُلَاءِ هُمْ حُمَاةُ أَصْحَابِ مَعْقِلٍ وَفُرْسَانُهُ، وَلَوْ عَلِمْتُ أَنِّي أَسْبِقُهُمْ إِلَيْهِ بِسَاعَةٍ لَسِرْتُ إِلَيْهِ فَوَاقَعْتُهُ. ثُمَّ أَمَرَ مَنْ يَسْأَلُ عَنْ مَعْقِلٍ، فَسَأَلُوا بَعْضَ مَنْ عَلَى الطَّرِيقِ فَأَخْبَرُوهُمْ أَنَّهُ نَزَلَ دَيْلَمَايَا وَبَيْنَهُمْ ثَلَاثَةُ فَرَاسِخَ، فَلَمَّا أُخْبِرَ الْمُسْتَوْرِدُ ذَلِكَ رَكِبَ وَرَكِبَ أَصْحَابُهُ وَأَقْبَلَ حَتَّى انْتَهَى إِلَى جِسْرِ سَابَاطَ، وَهُوَ جِسْرُ نَهْرِ مَلِكٍ، وَهُوَ مِنْ جَانِبِهِ الَّذِي يَلِي الْكُوفَةَ، وَأَبُو الرَّوَاغِ مِنْ جَانِبِ الْمَدَائِنِ، فَقَطَعَ الْمُسْتَوْرِدُ الْجِسْرَ، وَلَمَّا رَآهُمْ أَبُو الرَّوَاغِ قَدْ رَكِبُوا عَبَّى أَصْحَابَهُ وَاعْتَزَلَ إِلَى صَحْرَاءَ بَيْنَ الْمَدَائِنِ وَسَابَاطَ لِيُكُونَ الْقِتَالُ بِهَا وَوَقَفَ يَنْتَظِرُهُمْ، فَلَمَّا قَطَعَ الْمُسْتَوْرِدُ الْجِسْرَ سَارَ إِلَى دَيْلَمَايَا نَحْوَ مَعْقِلٍ لِيُوقِعَ بِهِ، فَانْتَهَى إِلَيْهِ وَأَصْحَابُهُ مُتَفَرِّقُونَ عَنْهُ وَهُوَ يُرِيدُ الرَّحِيلَ وَقَدْ تَقَدَّمَ بَعْضُ أَصْحَابِهِ، فَلَمَّا رَآهُمْ مَعْقِلٌ نَصَبَ رَايَتَهُ وَنَادَى: يَا عِبَادَ اللَّهِ الْأَرْضَ الْأَرْضَ ! فَنَزَلَ مَعَهُ نَحْوُ مِائَتَيْ رَجُلٍ، فَحَمَلَتِ الْخَوَارِجُ عَلَيْهِمْ فَاسْتَقْبَلُوهُمْ بِالرِّمَاحِ جُثَاةً عَلَى الرُّكَبِ فَلَمْ يَقْدِرُوا عَلَيْهِمْ فَتَرَكُوهُمْ وَعَدَلُوا إِلَى خُيُولِهِمْ فَحَالُوا بَيْنَهُمْ وَبَيْنَهَا وَقَطَعُوا أَعِنَّتَهَا، فَذَهَبَتْ فِي كُلِّ جَانِبٍ، ثُمَّ مَالَ عَلَى الْمُتَفَرِّقِينَ مِنْ أَصْحَابِ مَعْقِلٍ فَفَرَّقُوا بَيْنَهُمْ، ثُمَّ رَجَعُوا إِلَى مَعْقِلٍ وَأَصْحَابِهِ وَهُمْ عَلَى الرُّكَبِ فَحَمَلُوا عَلَيْهِمْ، فَلَمَّ يَتَجَلْجَلُوا، فَحَمَلُوا أُخْرَى فَلَمْ يَقْدِرُوا عَلَيْهِمْ، فَقَالَ الْمُسْتَوْرِدُ لِأَصْحَابِهِ: لِيَنْزِلْ نِصْفُكُمْ وَيَبْقَى نِصْفُكُمْ عَلَى الْخَيْلِ. فَفَعَلُوا وَاشْتَدَّ الْحَالُ عَلَى أَصْحَابِ مَعْقِلٍ وَأَشْرَفُوا عَلَى الْهَلَاكِ. فَبَيْنَمَا هُمْ كَذَلِكَ إِذْ أَقْبَلُ أَبُو الرَّوَاغِ عَلَيْهِمْ فِيمَنْ مَعَهُ. وَكَانَ سَبَبُ عَوْدِهِ إِلَيْهِمْ أَنَّهُ أَقَامَ بِمَكَانِهِ يَنْتَظِرُهُمْ، فَلَمَّا أَبْطَأُوا عَلَيْهِ أَرْسَلَ مِنْ يَأْتِيهِ بِخَبَرِهِمْ، فَرَأَوُا الْجِسْرَ مَقْطُوعًا فَفَرِحُوا ظَنًّا مِنْهُمْ أَنَّ الْخَوَارِجَ فَعَلُوا ذَلِكَ لَهُمْ، فَرَجَعُوا إِلَى أَبِي الرَّوَاغِ فَأَخْبَرُوهُ أَنَّهُمْ لَمْ يَرَوْهُمْ وَأَنَّ الْجِسْرَ قَدْ قَطَعُوهُ هَيْبَةً لَهُمْ. فَقَالَ لَهُمْ أَبُو الرَّوَاغِ: لَعَمْرِي مَا فَعَلُوا هَذَا إِلَّا مَكِيدَةً، وَمَا أُرَاهُمْ إِلَّا وَقَدْ سَبَقُوكُمْ إِلَى مَعْقِلٍ حَيْثُ رَأَوْا فُرْسَانَ أَصْحَابِهِ مَعِي، وَقَدْ قَطَعُوا الْجِسْرَ لِيَشْغَلُوكُمْ بِهِ عَنْ لَحَاقِهِمْ، فَالنَّجَاءَ النَّجَاءَ فِي الطَّلَبِ. ثُمَّ أَمَرَ أَهْلَ الْقَرْيَةِ فَعَقَدُوا الْجِسْرَ وَعَبَرَ عَلَيْهِ وَاتَّبَعَ الْخَوَارِجَ، فَلَقِيَهُ أَوَائِلُ النَّاسِ مُنْهَزِمِينَ، فَصَاحَ بِهِمْ: إِلَيَّ إِلَيَّ ! فَرَجَعُوا إِلَيْهِ وَأَخْبَرُوهُ الْخَبَرَ وَأَنَّهُمْ تَرَكُوا مَعْقِلًا يُقَاتِلُهُمْ وَمَا يَظُنُّونَهُ إِلَّا قَتِيلًا. فَجَدَّ فِي السَّيْرِ وَرَدَّ مَعَهُ كُلَّ مَنْ لَقِيَهُ مِنَ الْمُنْهَزِمِينَ، فَانْتَهَى إِلَى الْعَسْكَرِ فَرَأَى رَايَةَ مَعْقِلٍ مَنْصُوبَةً وَالنَّاسُ يَقْتَتِلُونَ، فَحَمَلَ أَبُو الرَّوَاغِ وَمَنْ مَعَهُ عَلَى الْخَوَارِجِ فَأَزَالُوهُمْ غَيْرَ بَعِيدٍ، وَوَصَلَ أَبُو الرَّوَاغِ إِلَى مَعْقِلٍ فَإِذَا هُوَ مُتَقَدِّمٌ يُحَرِّضُ أَصْحَابَهُ، فَشَدُّوا عَلَى الْخَوَارِجِ شَدَّةً مُنْكَرَةً، وَنَزَلَ الْمُسْتَوْرِدُ وَمَنْ مَعَهُ مِنَ الْخَوَارِجِ وَنَزَلَ أَصْحَابُ مَعْقِلٍ أَيْضًا ثُمَّ اقْتَتَلُوا طَوِيلًا مِنَ النَّهَارِ بِالسُّيُوفِ أَشَدَّ قِتَالٍ. ثُمَّ إِنَّ الْمُسْتَوْرِدَ نَادَى مَعْقِلًا لِيَبْرُزَ إِلَيْهِ، فَبَرَزَ إِلَيْهِ، فَمَنَعَهُ أَصْحَابُهُ، فَلَمْ يَقْبَلْ مِنْهُمْ، وَكَانَ مَعَهُ سَيْفُهُ وَمَعَ الْمُسْتَوْرِدِ رُمْحُهُ، فَقَالَ أَصْحَابُ مَعْقِلٍ: خُذْ رُمْحَكَ فَأَبَى وَأَقْبَلَ عَلَى الْمُسْتَوْرِدِ، فَطَعَنَهُ الْمُسْتَوْرِدُ بِرُمْحِهِ فَخَرَجَ السِّنَّانِ مِنْ ظَهْرِهِ، وَتَقَدَّمَ مَعْقِلٌ وَالرُّمْحُ فِيهِ إِلَى الْمُسْتَوْرِدِ فَضَرَبَهُ بِالسَّيْفِ فَخَالَطَ دِمَاغَهُ فَوَقَعَ الْمُسْتَوْرِدُ مَيِّتًا وَمَاتَ مَعْقِلٌ أَيْضًا. وَكَانَ مَعْقِلٌ قَدْ قَالَ: إِنْ قُتِلْتُ فَأَمِيرُكُمْ عَمْرُو بْنُ شِهَابٍ التَّمِيمِيُّ. فَلَمَّا قُتِلَ أَخَذَ الرَّايَةَ عَمْرٌو ثُمَّ حَمَلَ فِي النَّاسِ عَلَى الْخَوَارِجِ فَقَتَلُوهُمْ وَلَمْ يَنْجُ مِنْهُمْ غَيْرُ خَمْسَةٍ أَوْ سِتَّةٍ. وَقَالَ ابْنُ الْكَلْبِيِّ: كَانَ الْمُسْتَوْرِدُ مِنْ تَمِيمٍ ثُمَّ مِنْ بَنِي رِيَاحٍ، وَاحْتَجَّ بِقَوْلِ جَرِيرٍ: وَمِنَّا فَتَى الْفِتْيَانِ وَالْجُودِ مَعْقِلُ وَمِنَّا الَّذِي لَاقَى بِدِجْلَةَ مَعْقِلَا يَعْنِي هَذِهِ الْوَقْعَةَ.
✧ In this year—I mean the year forty-three—there was a great encounter between the Kharijites and the army of Kufah, in which al-Mustawrid b. ʿIllafah the Kharijite was killed. That is because they had appointed the first of Shaʿbān for their rising. Al-Mughīrah sent the commander of his shurṭah, Qabīṣah b. al-Damūn, who surrounded the house of Ḥayyān together with those who were with him. With him were Muʿādh b. Juwayn and about twenty men. His wife—an umm walad of his who detested them—rose up, took their swords, and threw them under the bedding. They stood up to take their swords but did not find them, so they surrendered. He took them to al-Mughīrah, who imprisoned them after interrogating them, but they confessed nothing and said that they had gathered to recite the Qurʾān. They remained in prison for about a year. Their brethren heard of it and became wary. Their leader al-Mustawrid went out and encamped at al-Ḥīrah, and the Kharijites came and went to him. Ḥajjār b. Abjar saw them, and they asked him to conceal their affair that night. He said to them, “I shall conceal it from you for all time.” They feared that he would mention their situation to al-Mughīrah, so they moved to the house of Sulaym b. Maḥdūj al-ʿAbdī, who was al-Mustawrid’s brother-in-law. Ḥajjār mentioned nothing of their affair. News of them reached al-Mughīrah and that they were resolved to rise in those days. He stood before the people, praised God, and then said: “You know that I have always loved well-being for their community and have held back harm from you, but I feared that this would be a bad discipline for your fools. I feared that we would find no alternative but for the forbearing, God-fearing man to be seized for the sin of the ignorant fool. So restrain your fools from them before the affliction encompasses your common people. It has reached us that men intend to appear in the garrison with discord, hypocrisy, and opposition. By God, they will not rise in any quarter of the Arab tribes but that I shall destroy them and make them an exemplary punishment for those after them!” Maʿqil b. Qays al-Riyāḥī stood up to him and said: “O Commander, inform us of these people. If they are from among us, we will suffice you against them; if they are others, command the people of obedience and every tribe will bring you its fools.” He said, “No one has been named to me.” Maʿqil said, “I will suffice you for my people, and let every chief suffice you for his people.” Al-Mughīrah summoned the chiefs and said to them: “Let each man of you suffice me for his people. Otherwise, by God, I shall turn from what you know to what you deny, and from what you love to what you hate.” They returned to their people and adjured them by God and Islam to point out to them everyone who wished to stir up strife. Ṣaʿṣaʿah b. Ṣūḥān’s address to ʿAbd al-Qays Ṣaʿṣaʿah b. Ṣūḥān came to ʿAbd al-Qays. He knew of Ḥayyān’s lodging in the house of Sulaym, but he disliked that anyone from his clan should be seized because of his separation from the people of Syria and his hatred of their views, and he disliked bringing harm to a household of his people. He stood among them and said: “O people, God—to Him be praise—when He apportioned excellence, singled you out with the fairest portion. You responded to the religion of God which He chose for Himself and approved for His angels and messengers. Then you remained steadfast until God took His Messenger ﷺ. Then the people differed after him: one party stood firm, one party apostatized, one party temporized, and one party waited. You clung to God’s religion out of faith in Him and His Messenger, and you fought the apostates until the religion was established and God destroyed the wrongdoers. God has not ceased to increase you in good thereby until the community fell into internal discord. One party said: ‘We want Ṭalḥah, al-Zubayr, and ʿĀʾishah.’ Another party said: ‘We want the people of the West.’ Another party said: ‘We want ʿAbd Allāh b. Wahb al-Rāsibī.’ But you said: ‘We want none but the Household of our Prophet, through whom God—mighty and glorious—began His honor toward us.’ That was God’s—mighty and glorious—right guidance and success for you. You have not ceased to be upon the truth, adhering to it and holding fast to it, until God destroyed through you and through those who followed your guidance the oath-breakers on the Day of the Camel and the renegades on the Day of the Canal.” He was silent about mentioning the people of Syria because the authority belonged to them. “No people are more hostile to God, to you, and to the Household of your Prophet than these erring renegades who have parted from our Imam, deemed our blood lawful, and testified that we are unbelievers. Beware of sheltering them in your houses or concealing anything about them. It is not fitting for any quarter of the Arab tribes to be more hostile to these renegades than you. It has been mentioned to me that some of them are in a part of the tribe. I shall inquire about that. If it is true, I shall draw near to God through their blood, for their blood is lawful!” He said: “O assembly of ʿAbd al-Qays, these governors of ours know you and your views best. Do not give them any way against you, for they are swiftest toward you and the like of you.” Then he sat down. Every group said: “May God curse them and disown them. We shall not shelter them, and if we learn of their whereabouts, we shall inform you of them”—except Sulaym b. Maḥdūj, who said nothing and returned despondent, disliking that his companions should leave his house and blame him, and disliking that they should be seized in his house and perish, and he perish with them. Al-Mustawrid’s companions came to him and told him what al-Mughīrah had done among the people and what their chiefs had done among them. He asked Ibn Maḥdūj about what Ṣaʿṣaʿah had done among ʿAbd al-Qays. Ibn Maḥdūj told him and said, “I disliked to inform you lest you think that your stay had become burdensome to me.” Al-Mustawrid said to him, “You have honored our lodging and done well, but we shall depart from you.” The news reached the Kharijites who were in al-Mughīrah’s prison. Muʿādh b. Juwayn b. Ḥuṣayn said of that: “Hark, you who have sold your souls to God—it is time for a man who has sold himself to God to depart. You have stayed in the abode of the sinners in ignorance, And every man of you is hunted down to be slain. So fall upon the hostile people, for only a misleading opinion Has kept you here for slaughter. Hark, O my people, aim for the goal which, When mentioned, is most righteous and most just. Would that I were among you on the back of a swift steed, Strong in the loins, armored, not unarmed. Would that I were among you running against your enemy, So that he might give me the cup of death first. It grieves me that you should be feared and driven away While I have not yet drawn a blade among the foes. While no noble one has yet scattered their host— One who, when you say ‘he has fled and turned his back,’ comes on again Brandishing the blade of the sword in the heat of battle, Seeing patience in some stations as more fitting. It grieves me that you should be stricken and diminished And that I should become one of sorrows, a captive in fetters. If only I were among you when they marched against you, I would then have raised dust between the two parties. How many a host I have broken, and how many a raid I have witnessed, and how many a champion I have left stretched low.” Al-Mustawrid sent to his companions and said to them: “Depart from this tribe and make your rendezvous at Sūrāʾ.” They went out to it in scattered groups, and three hundred men gathered there. Then they marched to al-Ṣarāh. Al-Mughīrah b. Shuʿbah sends Maʿqil b. Qays to fight the Kharijites Al-Mughīrah heard news of them and summoned the chiefs of the people to consult them about whom to send against them. ʿAdī b. Ḥātim said to him: “All of us are enemies to them and hate their views while holding fast to obedience to you. Whomever of us you wish will march against them.” Maʿqil b. Qays said to him: “You will not send against them anyone of those you see around you but you will find him listening, obedient, separating from them, and loving their destruction. I do not think you can send against them anyone more hostile to them than I. So send me against them, and I shall suffice you against them, if God—exalted is He—wills.” He said, “Go forth in the name of God!” He equipped three thousand men with him. Al-Mughīrah said to the commander of his shurṭah: “Attach to Maʿqil the Shīʿah of ʿAlī, for he was one of the chiefs of his companions. When they come together, they will take comfort in one another, and they are more convinced of the lawfulness of the blood of these renegades and bolder against them than others, for they fought them before this occasion.” Ṣaʿṣaʿah b. Ṣūḥān said to him something like Maʿqil’s words. Al-Mughīrah said to him, “Sit down. You are only a khaṭīb.” That angered him. He said that to him only because he had heard that he disparaged ʿUthmān b. ʿAffān, mentioned ʿAlī frequently, and preferred him. Al-Mughīrah had summoned him and said to him: “Beware lest I hear that you disparage ʿUthmān, and beware lest I hear that you show anything of ʿAlī’s excellence. I know that better than you, but this authority has appeared, and we have been obliged to display his faults to the people. We leave aside much of what we have been commanded and mention the thing we cannot avoid, by which we ward off these people from ourselves. If you are to mention his excellence, mention it privately among your companions in your homes. But openly in the mosque—the caliph will not tolerate that for us.” He would say to him, “Yes,” but then al-Mughīrah would hear that he had done it. Al-Mughīrah bore a grudge against him and answered him with this answer. Ṣaʿṣaʿah said to him, “Am I only a khaṭīb and nothing more?” He said, “Yes.” He said, “By God, I am the tough, chief khaṭīb. By God, if you had seen me on the Day of the Camel when the spears crossed—skulls being cleft and heads being struck off—you would know that I am the stout lion.” He said, “Enough. By my life, you have been given an eloquent tongue.” Maʿqil went out with three thousand horsemen, the elite of the Shīʿah, and marched to Sūrāʾ, where his companions joined him. As for the Kharijites, they marched to Bihurasīr and wanted to cross to the old city in which were the dwellings of Kisrā. Simāk b. ʿUbayd al-Azdī al-ʿAbsī, who was governor over it, prevented them. Al-Mustawrid wrote to him, calling him to disavow ʿUthmān and ʿAlī and to take allegiance to himself and his companions. Simāk said, “What a bad old man I would be then!” He sent the reply back to al-Mustawrid, calling him to the community and offering to obtain a guarantee of safety for him. Al-Mustawrid did not accept and stayed at al-Madāʾin for three days. Then news reached him of Maʿqil’s march against them. Al-Mustawrid gathered them and said to them: “Al-Mughīrah has sent against you Maʿqil b. Qays, one of the lying, fabricating Sabaʾīs. Give me your counsel.” Some of them said: “We went out seeking God and jihād, and they have come to us. Where should we go? Rather, let us stay until God judges between us.” Others said: “Rather, let us withdraw and call the people, and argue against them by invitation.” He said to them: “I do not think we should stay until they come to us rested. Rather, I think we should march ahead of them so that they come out in pursuit of us and become cut off and scattered in that condition.” So they marched, crossed at Jarjarāyā, and went on to the land of Jūkhā, then reached al-Madhār and stayed there. Ibn ʿĀmir in al-Baṣrah heard news of them. He asked what al-Mughīrah had done and was told of his action. He summoned Sharīk b. al-Aʿwar al-Ḥārithī, who was of the Shīʿah of ʿAlī, and said to him: “Go out against these renegades.” He did so and selected three thousand horsemen from the Shīʿah with him, most of them from Rabīʿah, and marched with them to al-Madhār. As for Maʿqil b. Qays, he marched to al-Madāʾin until he reached it. News of their departure reached him, and that distressed the people. Maʿqil said to them: “They have marched so that you would pursue them, become scattered, and be cut off, and then catch up with them while you are exhausted. None of that will befall you, while the like of it has befallen them.” He marched in their tracks and sent ahead of him Abū al-Rawwāgh al-Shākirī with three hundred horsemen. Abū al-Rawwāgh followed them until he caught up with them at al-Madhār. He consulted his companions about fighting them before Maʿqil’s arrival. Some said, “Do not do it,” while others said, “Rather, let us fight them.” He said to them, “Maʿqil ordered me not to fight them.” They said to him, “You should remain near him until Maʿqil comes.” That was at evening time. They spent the night keeping watch over one another until morning. When the day had risen, the Kharijites came out to them—they were also three hundred—and charged them. Abū al-Rawwāgh’s companions were routed for a moment, then Abū al-Rawwāgh shouted to them: “Attack again! Attack again!” He charged with his companions. When they drew near the Kharijites, they turned back in flight, though none of them was killed. Abū al-Rawwāgh shouted to them again: “May your mothers be bereaved of you! Return with us and let us remain near them, not parting from them until our commander comes to us. How shameful it would be for us to return to the army routed by our enemy!” One of his companions said to him, “God is not ashamed of the truth. By God, they have routed us.” He said to him, “May God not multiply the like of you among us. As long as we have not left the battlefield, we have not been routed. Whenever we turn on them and remain near them, we are in a good state. So stand near them. If they come to you and you are unable to withstand them, fall back a little. When they charge you and you are unable to fight them, withdraw to a protected position. When they turn back from you, turn on them again and remain near them, for the army will come to you within an hour.” The Kharijites, whenever they charged, Abū al-Rawwāgh’s men withdrew from them, and when the Kharijites turned back, Abū al-Rawwāgh returned on their tracks. They continued thus until noon. Both parties dismounted and prayed, then they remained until the afternoon prayer. The people of the villages and the travelers had informed Maʿqil of the meeting between the Kharijites and his companions, and that the Kharijites were driving his companions before them, and when they turned back, his companions returned behind them. Maʿqil said, “If my opinion of Abū al-Rawwāgh is true, he will never come to you routed.” Then he hastened his march with seven hundred of the strong men, and left Muḥriz b. Shihāb al-Tamīmī in charge of the weaker people. When they looked down upon Abū al-Rawwāgh, he said to his companions: “This is a dust cloud. Advance with us toward our enemy so that our companions will not see that we have withdrawn from them and feared them.” He advanced until he stood facing the Kharijites, and Maʿqil caught up with them. When he drew near them, the sun set. He prayed with his companions, Abū al-Rawwāgh prayed with his companions, and the Kharijites also prayed. Abū al-Rawwāgh said to Maʿqil, “They have fearsome charges. Do not meet them yourself, but stand behind the people and be a support for them.” He said, “Excellent is what you have advised.” While he was addressing him, the Khārijites charged against them, and most of Maʿqil's companions fled while he stood firm. He dismounted to the ground, and with him was Abū al-Rawāgh and about two hundred men. When al-Mustawrid approached them, they faced him with spears and swords, and Maʿqil's cavalry fled for a while. Then Miskīn b. ʿĀmir, who was courageous, called out to them: 'Where are you fleeing when your commander has dismounted? Are you not ashamed?' Then he returned, and with him a great body of cavalry returned while Maʿqil b. Qays fought the Khārijites with those who were with him. He continued fighting them until he drove them back to the houses. Then they did not wait long before Muḥriz b. Shihāb came to them with those who were with him, and Maʿqil placed them on the right and left wings and said to them: 'Do not move until morning, then we shall attack them.' The people stood facing one another. While they were thus confronting each other, a spy of the Khārijites came to them and informed them that Sharīk b. al-Aʿwar had set out toward them from al-Baṣrah with three thousand men. Al-Mustawrid said to his companions: 'I do not think we should stay to face all of these. I think we should return by the way we came. The people of al-Baṣrah will not pursue us into the land of al-Kūfah, and fighting the people of al-Kūfah alone will be easier for us.' Then he ordered them to dismount so that they might rest their mounts for a while, and they did so. Then they entered the village and took from it someone to guide them on the road by which they had come, and they went back. As for Maʿqil, he sent someone to bring him news of them when he no longer saw their mass. The report came back to him that they had marched away. He feared it might be a trick, and he feared a night attack, so he and his companions took precautions and kept watch until morning. When morning came, someone came to them and told them of their departure. Sharīk b. al-Aʿwar arrived with his men and met Maʿqil. They asked each other for a while, and Maʿqil informed him of their situation. Sharīk called upon his companions to march with Maʿqil, but they did not respond to him. He apologized to Maʿqil for his companions' disagreement, and he was a friend of his, united by the opinion of the Shīʿah. Maʿqil summoned Abū al-Rawāgh and ordered him to pursue them. Abū al-Rawāgh said to him: 'Give me the like of those who were with me so that I may be stronger if they decide to fight me.' So he sent with him six hundred horsemen. They marched quickly until they overtook the Khārijites at Jarjarāyā, where they had dismounted. Abū al-Rawāgh dismounted against them at sunrise. When they saw them, they said: 'Fighting these is easier than fighting those who come after them.' They charged Abū al-Rawāgh and his companions with a sincere charge, and his companions fled while he stood firm with a hundred horsemen. He fought them for a long time, saying: 'The youth, the true youth, is he who does not falter when the coward turns aside from the fall of the spears. She knows that when war descends, I am awe-inspiring on the day of battle, bold, a hero.' Then his companions wheeled around from every side and fought them truly until they drove them back to their place. Al-Mustawrid and his companions crossed the Tigris. When al-Mustawrid saw that, he knew that if Maʿqil and his men came to them, they would perish. So he and his companions went on and crossed the Tigris, and they stood in the land of Bahurasīr. Abū al-Rawāgh pursued them until he encamped against them at Sābāṭ. When he encamped against them, al-Mustawrid said to his companions: 'These are the protectors and horsemen of Maʿqil's companions. If I knew that I could reach him an hour before them, I would march to him and fight him.' Then he ordered someone to ask about Maʿqil. They asked some people on the road, and they told them that he had encamped at Daylamāyā, three parasangs away. When al-Mustawrid was told that, he mounted, and his companions mounted, and he advanced until he reached the bridge of Sābāṭ, which is the bridge of the Nahr Malik canal, on the side facing al-Kūfah, while Abū al-Rawāgh was on the side of al-Madāʾin. Al-Mustawrid cut the bridge. When Abū al-Rawāgh saw them mounting, he drew up his companions in ranks and withdrew to an open plain between al-Madāʾin and Sābāṭ so that the fighting would take place there, and he stood waiting for them. When al-Mustawrid cut the bridge, he marched toward Daylamāyā, toward Maʿqil, to fall upon him. He reached him while his companions were scattered from him, and he was preparing to depart, and some of his companions had already gone ahead. When Maʿqil saw them, he raised his banner and called out: 'O servants of God, to the ground, to the ground!' So about two hundred men dismounted with him. The Khārijites charged them, and they met them with spears, kneeling on their knees, so they could not overpower them. They left them and turned to their horses, coming between them and their mounts and cutting their reins, and the horses ran off in every direction. Then they turned upon the scattered companions of Maʿqil and separated them. Then they returned to Maʿqil and his companions, who were still on their knees, and charged them, but they did not waver. They charged again and could not overpower them. Al-Mustawrid said to his companions: 'Let half of you dismount and half remain on horseback.' They did so, and the situation became severe for Maʿqil's companions, and they were on the verge of destruction. While they were in that state, Abū al-Rawāgh came upon them with his men. The reason for his return was that he had stayed in his place waiting for them. When they were slow in coming, he sent someone to bring him news of them. They saw the bridge cut and rejoiced, thinking that the Khārijites had done that out of fear of them, and they returned to Abū al-Rawāgh and told him that they had not seen them and that they had cut the bridge out of awe of them. Abū al-Rawāgh said to them: 'By my life, they did this only as a trick. I think they have gone ahead of you to Maʿqil, since they saw the horsemen of his companions with me, and they cut the bridge to occupy you with it and prevent you from catching up with them. So hasten, hasten in pursuit.' Then he ordered the people of the village to rebuild the bridge, and he crossed it and followed the Khārijites. The first of the people he met were fleeing, and he shouted at them: 'To me, to me!' They returned to him and told him the news, and that they had left Maʿqil fighting them and thought he was surely killed. He hastened on and brought back with him everyone he met of the fugitives. He reached the camp and saw Maʿqil's banner raised and the people fighting. Abū al-Rawāgh and his men charged the Khārijites and drove them back a little way. Abū al-Rawāgh reached Maʿqil and found him advancing, urging on his companions. They made a fierce attack on the Khārijites. Al-Mustawrid and the Khārijites with him dismounted, and Maʿqil's companions also dismounted. Then they fought for a long part of the day with swords, the fiercest fighting. Then al-Mustawrid called out to Maʿqil to come out to him in single combat. He came out to him, but his companions tried to prevent him, and he would not accept their refusal. He had his sword with him, and al-Mustawrid had his spear. Maʿqil's companions said: 'Take your spear,' but he refused and advanced upon al-Mustawrid. Al-Mustawrid thrust at him with his spear, and the spearhead came out of his back. Maʿqil advanced with the spear still in him toward al-Mustawrid and struck him with his sword, and it entered his brain. Al-Mustawrid fell dead, and Maʿqil also died. Maʿqil had said: 'If I am killed, your commander is ʿAmr b. Shihāb al-Tamīmī.' When he was killed, ʿAmr took the banner, then charged with the people against the Khārijites and killed them, and none of them escaped except five or six. Ibn al-Kalbī said: Al-Mustawrid was from Tamīm, then from Banū Riyāḥ. He cited as evidence the saying of Jarīr: 'From us is the youth of youths and generosity, Maʿqil, and from us is the one who met by the Tigris Maʿqilā.' He means this battle.
Tarikh (al-Tabari) 2115No grade recorded
وفي سنة ثلاث وأربعين وَلَّى مُعَاوِيَةُ عَبْدَ اللَّهِ بْنَ عَمْرِو بْنِ الْعَاصِ مِصْرَ بَعْدَ مَوْتِ أَبِيهِ، فَوَلِيَهَا لَهُ نَحْوًا مِنْ سَنَتَيْنِ.
✧ In the year forty-three, Muʿāwiyah appointed ʿAbd Allāh b. ʿAmr b. al-ʿĀṣ over Egypt after the death of his father, and he governed it for him for about two years.
Tarikh (al-Tabari) 2116No grade recorded
وَفِي سنة ثلاث وأربعين حَجَّ بِالنَّاسِ مَرْوَانُ بْنُ الْحَكَمِ ، وَكَانَ عَلَى الْمَدِينَةِ. وَكَانَ عَلَى مَكَّةَ خَالِدُ بْنُ الْعَاصِ بْنِ هِشَامٍ، وَعَلَى الْكُوفَةِ الْمُغِيرَةُ بْنُ شُعْبَةَ، وَعَلَى قَضَائِهَا شُرَيْحٌ، وَعَلَى الْبَصْرَةِ وَفَارِسَ وَسِجِسْتَانَ وَخُرَاسَانَ عَبْدُ اللَّهِ بْنُ عَامِرٍ، وَعَلَى قَضَائِهَا عُمَيْرُ بْنُ يَثْرِبِيٍّ.
✧ In the year forty-three, Marwān b. al-Ḥakam led the people in the pilgrimage, and he was governor of al-Madīnah. The governor of Makkah was Khālid b. al-ʿĀṣ b. Hishām; the governor of al-Kūfah was al-Mughīrah b. Shuʿbah, with Shurayḥ over its judiciary; and the governor of al-Baṣrah, Fāris, Sijistān, and Khurāsān was ʿAbd Allāh b. ʿĀmir, with ʿUmayr b. Yathribī over its judiciary.
Tarikh (al-Tabari) 2117No grade recorded
وَمِمَّنْ تُوُفِّيَ بِهَا عَمْرُو بْنُ الْعَاصِ ، وَمُحَمَّدُ بْنُ مَسْلَمَةَ ، ؓ. أَمَّا عَمْرُو بْنُ الْعَاصِ بْنِ وَائِلِ بْنِ هَاشِمِ بْنِ سَعِيدِ بْنِ سَهْمِ بْنِ عَمْرِو بْنِ هُصَيْصِ بْنِ كَعْبِ بْنِ لُؤَيِّ بْنِ غَالِبٍ الْقُرَشِيُّ السَّهْمِيُّ أَبُو عَبْدِ اللَّهِ، وَيُقَالُ: أَبُو مُحَمَّدٍ. أَحَدُ رُؤَسَاءِ قُرَيْشٍ فِي الْجَاهِلِيَّةِ، وَهُوَ الَّذِي أَرْسَلُوهُ إِلَى النَّجَاشِيِّ لِيَرُدَّ عَلَيْهِمْ مَنْ هَاجَرَ مِنَ الْمُسْلِمِينَ إِلَى بِلَادِهِ، فَلَمْ يُجِبْهُمْ إِلَى ذَلِكَ لِعَدْلِهِ، وَوَعَظَ عَمْرَو بْنَ الْعَاصِ فِي ذَلِكَ، فَيُقَالُ: إِنَّهُ أَسْلَمَ عَلَى يَدَيْهِ. وَالصَّحِيحُ أَنَّهُ إِنَّمَا أَسْلَمَ قَبْلَ الْفَتْحِ بِسِتَّةِ أَشْهُرٍ هُوَ وَخَالِدُ بْنُ الْوَلِيدِ وَعُثْمَانُ بْنُ طَلْحَةَ الْعَبْدَرِيُّ. جهاد عمرو بن العاص وفضله قَالَ عُلَمَاءُ السِّيَرِ: بَعَثَ رَسُولُ اللَّهِ ﷺ عَمْرَو بْنَ الْعَاصِ فِي وُجُوهٍ مِنْهَا غَزَاةُ ذَاتِ السَّلَاسِلِ ، وَأَمَدَّهُ فِيهَا بِثَمَانِينَ مِنْهُمْ أَبُو بَكْرٍ، وَعُمَرُ، وَأَبُو عُبَيْدَةَ، وَمِنْهَا إِلَى صَنَمِ هُذَيْلٍ، وَهُوَ سُوَاعٌ فَكَسَرَهُ، وَإِلَى بَنِي فَزَارَةَ فَصَدَّقَهُمْ. وَاسْتَعْمَلَهُ أَبُو بَكْرٍ عَلَى الشَّامِ وَأَمَدَّهُ بِخَالِدِ بْنِ الْوَلِيدِ فَكَانَ أَمِيرَ النَّاسِ يَوْمَ أَجْنَادِينَ وَيَوْمَ فَحْلٍ ، وَفِي حِصَارِ دِمَشْقَ حَتَّى فُتِحَتْ. وعَنْ عُقْبَةَ بْنِ عَامِرٍ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: " أَسْلَمَ النَّاسُ وَآمَنَ عَمْرُو بْنُ الْعَاصِ ". وعَنِ ابْنِ أَبِي مُلَيْكَةَ قَالَ: قَالَ طَلْحَةُ بْنُ عُبَيْدِ اللَّهِ سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: " إِنَّ عَمْرَو بْنَ الْعَاصِ مِنْ صَالِحِي قُرَيْشٍ ". وَفِي الْحَدِيثِ الْآخَرِ " ابْنَا الْعَاصِ مُؤْمِنَانِ " وَفِي الْحَدِيثِ الْآخَرِ " نِعْمَ أَهْلُ الْبَيْتِ عَبْدُ اللَّهِ وَأَبُو عَبْدِ اللَّهِ وَأُمُّ عَبْدِ اللَّهِ " رَوَوْهُ فِي فَضَائِلِ عَمْرِو بْنِ الْعَاصِ وبَعَثَهُ عُمَرُ إِلَى مِصْرَ فَافْتَتَحَهَا وَاسْتَنَابَهُ عَلَيْهَا، وَأَقَرَّهُ عَلَيْهَا عُثْمَانُ بْنُ عَفَّانَ أَرْبَعَ سِنِينَ، ثُمَّ عَزَلَهُ، وَوَلَّى عَلَيْهَا عَبْدَ اللَّهِ بْنَ سَعْدِ بْنِ أَبِي سَرْحٍ، فَاعْتَزَلَ عَمْرٌو بِفِلَسْطِينَ، وَبَقِيَ فِي نَفْسِهِ مِنْ عُثْمَانَ، ؓ، فَلَمَّا قُتِلَ عُثْمَانُ سَارَ إِلَى مُعَاوِيَةَ، فَشَهِدَ مَوَاقِفَهُ كُلَّهَا بِصِفِّينَ وَغَيْرِهَا، وَكَانَ هُوَ أَحَدَ الْحَكَمَيْنِ، ثُمَّ لَمَّا أَنِ اسْتَرْجَعَ مُعَاوِيَةُ مِصْرَ وَانْتَزَعَهَا مِنْ يَدِ مُحَمَّدِ بْنِ أَبِي بَكْرٍ الصِّدِّيقِ اسْتَعْمَلَ عَمْرَو بْنَ الْعَاصِ عَلَيْهَا، فَلَمْ يَزَلْ نَائِبَهَا إِلَى أَنَّ مَاتَ فِي هَذِهِ السَّنَةِ عَلَى الْمَشْهُورِ، وَقِيلَ: إِنَّهُ تُوُفِّيَ سَنَةَ سَبْعٍ وَأَرْبَعِينَ. وَقِيلَ: سَنَةَ ثَمَانٍ وَأَرْبَعِينَ. وَقِيلَ: سَنَةَ إِحْدَى وَخَمْسِينَ. رَحِمَهُ اللَّهُ. وَقَدْ كَانَ مَعْدُودًا مِنْ دُهَاةِ الْعَرَبِ وَشُجْعَانِهِمْ وَذَوِي آرَائِهِمْ، وَلَهُ أَمْثَالٌ حَسَنَةٌ وَأَشْعَارٌ جَيِّدَةٌ. وَقَدْ رُوِيَ أَنَّهُ قَالَ: حَفِظْتُ مِنْ رَسُولِ اللَّهِ ﷺ أَلْفَ مَثَلٍ. من شعر عمرو بن العاص وَمِنْ شِعْرِهِ: إِذَا الْمَرْءُ لَمْ يَتْرُكْ طَعَامًا يُحِبُّهُ وَلَمْ يُنْهَ قَلْبًا غَاوِيًا حَيْثُ يَمَّمَا قَضَى وَطَرًا مِنْهُ وَغَادَرَ سُبَّةً إِذَا ذُكِرَتْ أَمْثَالُهَا تَمْلَأُ الْفَمَا وفاة عمرو بن العاص ذِكْرُ وَفَاتِهِ: كَانَ عِنْدَ الْمَوْتِ يَقُولُ: كَأَنَّ عَلَى عُنُقِي جِبَالَ رَضْوَى، وَكَأَنَّ فِي جَوْفِي الشَّوْكَ، وَكَأَنَّ نَفْسِي تَخْرُجُ مِنْ ثُقْبِ إِبْرَةٍ، وَأَعْتَقَ كُلَّ مَمْلُوكٍ لَهُ. عن مُحَمَّدُ بْنُ عُبَيْدٍ أَبُو عَبْدِ الرَّحْمَنِ الْعُتْبِيُّ، قَالَ: حَدَّثَنِي أَبِي، قَالَ: دَخَلَ ابْنُ عَبَّاسٍ عَلَى عَمْرِو بْنِ الْعَاصِ يَعُودُهُ، فَقَالَ: كَيْفَ تَجِدُكَ يَا أَبَا عَبْدِ اللَّهِ ؟ قَالَ: أَجِدُنِي قَدْ أَفْسَدْتُ دِينِي بِدُنْيَايَ، أَصْلَحْتُ مِنْ دُنْيَايَ قَلِيلًا وَأَفْسَدْتُ مِنْ آخِرَتِي كَثِيرًا، فَوَدِدْتُ أَنَّ الَّذِي أَفْسَدْتُ هُوَ الَّذِي أَصْلَحْتُ، أَنَّ الَّذِي أَصْلَحْتُ هُوَ الَّذِي أَفْسَدْتُ، وَلَوْ كَانَ يُنَجِّينِي تَرْكُ مَا فِي يَدِي لَتَرَكْتُهُ، وَلَوْ كُنْتُ أُدْرِكُ مَا أَطْلُبُ طَلَبْتُ، فَقَدْ صِرْتُ كَالْمَنْجَنِيقِ بَيْنَ السَّمَاءِ وَالْأَرْضِ، لَا يَرْقَى بِيَدٍ، وَلَا يَرْقَى بِرِجْلٍ، فَهُوَ مُتَحَيِّرٌ بَيْنَ الْحَيَاةِ وَالْمَوْتِ، وَيَأْمَلُ أَنْ يَكُونَ فِي الْمَوْتِ رَاحَتُهُ، وَيَخَافُ مِمَّا قَدَّمَتْ يَدُهُ، فَعِظْنِي يَا ابْنَ أَخِي، فَقَالَ: يَا أَبَا عَبْدِ اللَّهِ، إِنْ شِئْتَ أَنْ تَبْكِيَ بَكَيْتَ، فَلَسْتَ تَدْرِي مَتَى يَقَعُ الْأَمْرُ وَأَنْتَ تَأْمُرُنَا بِالرَّحِيلِ وَأَنْتَ مُقِيمٌ، وَلَوْ دَعَوْتَ دَعْوَةً لَا تُلْقِي صَوْلَهَا إِلَى يَوْمِ الْقِيَامَةِ. قَالَ: فَغَضِبَ عَمْرٌو وَقَالَ: تُؤْنِسُنِي مِنْ نَفْسِي وَتُؤْنِسُنِي مِنْ رَحْمَةِ رَبِّي، اللَّهُمَّ خُذْ مِنِّي حَتَّى تَرْضَى، فَقَالَ ابْنُ عَبَّاسٍ: هَيْهَاتَ يَا عَبْدَ اللَّهِ سَلَفْتَ جَدِيدًا وَتُعْطِي خَلِقًا، فَقَالَ عَمْرٌو: مَا لِي وَلَكَ يَا ابْنَ عَبَّاسٍ، مَا سَرَّحْتُ كَلِمَةً إِلَى رَبِّي إِلَّا أَخَذْتَ بِغَيِّهَا، ثُمَّ تَمَثَّلَ عَمْرٌو: كَمْ عَائِدٍ رَجُلًا وَلَيْسَ يَعُودُهُ إِلَّا لِيَنْظُرَ هَلْ يَرَاهُ يَفْرَقُ عن ابْنُ شِمَاسَةَ الْمَهْرِيُّ، قَالَ: حَضَرْنَا عَمْرَو بْنَ الْعَاصِ وَهُوَ فِي سِيَاقَةِ الْمَوْتِ، فَبَكَى طَوِيلًا وَحَوَّلَ وَجْهَهُ إِلَى الْجِدَارِ، فَجَعَلَ ابْنُهُ يَقُولُ: يَا أَبَتَاهُ، أَمَا بَشَّرَكَ رَسُولُ اللَّهِ ﷺ بِكَذَا، أَمَا بَشَّرَكَ بِكَذَا ؟ قَالَ: فَأَقْبَلَ بِوَجْهِهِ فَقَالَ: إِنَّ أَفْضَلَ مَا تَعُدُّ شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ، إِنِّي قَدْ كُنْتُ عَلَى أَطْبَاقٍ ثَلَاثٍ: لَقَدْ رَأَيْتُنِي وَمَا أَحَدٌ أَشَدُّ بُغْضًا لِرَسُولِ اللَّهِ ﷺ مِنِّي وَلَا أَحَبُّ إِلَيَّ مِنْ أَنْ يَكُونَ اسْتَمْكَنْتُ مِنْهُ فَقَتَلْتُهُ فَلَوْ مِتُّ عَلَى تِلْكَ الْحَالِ لَكُنْتُ مِنْ أَهْلِ النَّارِ، فَلَمَّا جَعَلَ اللَّهُ الْإِسْلَامَ فِي قَلْبِي أَتَيْتُ النَّبِيَّ ﷺ، فَقُلْتُ: ابْسُطْ يَمِينَكَ فَلْأُبَايِعْكَ، فَبَسَطَ يَمِينَهُ فَقَبَضْتُ يَدِي، فَقَالَ: مَا لَكَ يَا عَمْرُو، قُلْتُ: أَرَدْتُ أَنْ أَشْتَرِطَ، قَالَ: مَاذَا ؟ قُلْتُ: أَنْ يُغْفَرَ لِي، قَالَ: "أَمَا عَلِمْتَ أَنَّ الْإِسْلَامَ يَهْدِمُ مَا كَانَ قَبْلَهُ، وَأَنَّ الْهِجْرَةَ تَهْدِمُ مَا كَانَ قَبْلَهَا، وَأَنَّ الْحَجَّ يَهْدِمُ مَا كَانَ قَبْلَهُ " وَمَا كَانَ أَحَدٌ أَحَبَّ إِلَيَّ مِنْ رَسُولِ اللَّهِ ﷺ وَلَا أَجَلَّ فِي عَيْنِي مِنْهُ، وَمَا كُنْتُ أُطِيقُ أَنْ أَمْلَأَ عَيْنِي مِنْهُ فَلَوْ مِتُّ عَلَى تِلْكَ الْحَالِ لَرَجَوْتُ أَنْ أَكُونَ مِنْ أَهْلِ الْجَنَّةِ، ثُمَّ وُلِّينَا أَشْيَاءَ بَعْدُ، فَلَسْتُ أَدْرِي مَا حَالِي فِيهَا، فَإِذَا أَنَا مِتُّ فَلَا تَصْحَبْنِي نَائِحَةٌ وَلَا نَارٌ، فَإِذَا دَفَنْتُمُونِي فَسَنُّوا عَلَيَّ التُّرَابَ سَنًّا، ثُمَّ أَقِيمُوا حَوْلَ قَبْرِي قَدْرَ مَا يُنْحَرُ جَزُورٌ وَيُقَسَّمُ لَحْمُهَا حَتَّى أَسْتَأْنِسَ بِكُمْ وَأَنْظُرَ مَاذَا أُرَاجِعُ بِهِ رُسُلَ رَبِّي. وَفِي رِوَايَةٍ أَنَّهُ بَعْدَ هَذَا حَوَّلَ وَجْهَهُ إِلَى الْجِدَارِ وَجَعَلَ يَقُولُ: اللَّهُمَّ أَمَرْتَنَا فَعَصَيْنَا، وَنَهَيْتَنَا فَمَا انْتَهَيْنَا، وَلَا يَسَعُنَا إِلَّا عَفْوُكَ. وَفِي رِوَايَةٍ أَنَّهُ وَضَعَ يَدَهُ عَلَى مَوْضِعِ الْغُلِّ مِنْ عُنُقِهِ، وَرَفَعَ رَأَسَهُ إِلَى السَّمَاءِ، وَقَالَ: اللَّهُمَّ لَا قَوِيٌّ فَأَنْتَصِرَ، وَلَا بَرِيءٌ فَأَعْتَذِرَ، وَلَا مُسْتَكْبِرٌ بَلْ مُسْتَغْفِرٌ، لَا إِلَهَ إِلَّا أَنْتَ. فَلَمْ يَزَلْ يُرَدِّدُهَا حَتَّى مَاتَ، ؓ محمد بن مسلمة وَأَمَّا مُحَمَّدُ بْنُ مَسْلَمَةَ الْأَنْصَارِيُّ، فَإِنَّهُ أَسْلَمَ عَلَى يَدَيْ مُصْعَبِ بْنِ عُمَيْرٍ قَبْلَ أُسَيْدِ بْنِ حُضَيْرٍ وَسَعْدِ بْنِ مُعَاذٍ، شَهِدَ بَدْرًا وَمَا بَعْدَهَا إِلَّا تَبُوكَ ; فَإِنَّهُ اسْتَخْلَفَهُ رَسُولُ اللَّهِ ﷺ عَلَى الْمَدِينَةِ فِي قَوْلٍ، وَقِيلَ: اسْتَخْلَفَهُ فِي قَرْقَرَةِ الْكُدْرِ. وَكَانَ فِيمَنْ قَتَلَ كَعْبَ بْنَ الْأَشْرَفِ الْيَهُودِيَّ، وَقِيلَ: إِنَّهُ الَّذِي قَتَلَ مَرْحَبًا الْيَهُودِيَّ يَوْمَ خَيْبَرَ أَيْضًا. وَقَدْ أَمَّرَهُ رَسُولُ اللَّهِ ﷺ عَلَى نَحْوٍ مِنْ خَمْسَ عَشْرَةَ سَرِيَّةً، وَكَانَ مِمَّنِ اعْتَزَلَ تِلْكَ الْحُرُوبَ بِالْجَمَلِ وَصِفِّينَ وَغَيْرِهِمَا، وَاتَّخَذَ سَيْفًا مِنْ خَشَبٍ. وَقَدْ وَرَدَ فِي حَدِيثٍ قَدَّمْنَاهُ أَنَّهُ أَمَرَهُ رَسُولُ اللَّهِ ﷺ بِذَلِكَ، وَخَرَجَ إِلَى الرَّبَذَةِ. وَكَانَ مِنْ سَادَاتِ الصَّحَابَةِ، وَكَانَ هُوَ بَرِيدَ عُمَرَ إِلَى عُمَّالِهِ، وَهُوَ الَّذِي شَاطَرَهُمْ عَنْ أَمْرِهِ، وَلَهُ وَقَائِعُ عَظِيمَةٌ وَصِيَانَةٌ وَأَمَانَةٌ بَلِيغَةٌ، ؓ، وَاسْتَعْمَلَهُ عُمَرُ عَلَى صَدَقَاتِ جُهَيْنَةَ، وَقِيلَ: إِنَّهُ تُوُفِّيَ سَنَةَ سِتٍّ أَوْ سَبْعٍ وَأَرْبَعِينَ. وَقِيلَ غَيْرُ ذَلِكَ. وَقَدْ جَاوَزَ السَّبْعِينَ، وَتَرَكَ بَعْدَهُ عَشَرَةَ ذُكُورٍ وَسِتَّ بَنَاتٍ، وَكَانَ أَسْمَرَ شَدِيدَ السُّمْرَةِ طَوِيلًا أَصْلَعَ، ؓ. عبد الله بن سلام عَبْدُ اللَّهِ بْنُ سَلَّامٍ ، يُكَنَّى أَبَا يُوسُفَ: وَكَانَ اسْمُهُ [الْحُصَيْنَ ]، فَلَمَّا أَسْلَمَ سَمَّاهُ رَسُولُ اللَّهِ ﷺ عَبْدَ اللَّهِ، وَهُوَ مِنْ وَلَدِ يُوسُفَ بْنِ يَعْقُوبَ بْنِ إِسْحَاقَ بْنِ إِبْرَاهِيمَ. عَنْ عَبْدِ اللَّهِ بْنِ سَلَّامٍ قَالَ: لَمَّا قَدِمَ رَسُولُ اللَّهِ ﷺ الْمَدِينَةَ انْجَفَلَ النَّاسُ نَحْوَهُ وَقَالُوا: قَدِمَ رَسُولُ اللَّهِ ﷺ. قَالَ: وَجِئْتُ أَنْظُرُ إِلَيْهِ، فَلَمَّا رَأَيْتُ وَجْهَهُ عَرَفْتُ أَنَّ وَجْهَهُ لَيْسَ بِوَجْهِ كَذَّابٍ، فَأَوَّلُ شَيْءٍ قَالَ: "يَا أَيُّهَا النَّاسُ، أَفْشُوا السَّلَامَ، وَأَطْعِمُوا الطَّعَامَ، وَصِلُوا الْأَرْحَامَ، وَصَلُّوا وَالنَّاسُ نِيَامٌ تَدْخُلُوا الْجَنَّةَ بِسَلَامٍ ". تُوُفِّيَ عَبْدُ اللَّهِ بْنُ سَلَّامٍ بِالْمَدِينَةِ فِي هَذِهِ السَّنَةِ. عبد الرحمن بن عسيلة أبو عبد الله الصنابحي عَبْدُ الرَّحْمَنِ بْنُ عُسَيْلَةَ، أَبُو عَبْدِ اللَّهِ الصَّنَابِحِيُّ: أَسْنَدَ عَنْ أَبِي بَكْرٍ الصِّدِّيقِ، وَمُعَاذٍ، وَعُبَادَةَ فِي آخَرِينَ. وَكَانَ عُبَادَةُ يَقُولُ: مَنْ سَرَّهُ أَنْ يَنْظُرَ إِلَى رَجُلٍ كَأَنَّمَا رُقِيَ بِهِ فَوْقَ سَبْعِ سَمَاوَاتٍ فَعَمِلَ عَلَى مَا رَأَى فَلْيَنْظُرْ إِلَى هَذَا.
✧ Among those who died in it were ʿAmr b. al-ʿĀṣ, and Muḥammad b. Maslamah, ؓ. As for ʿAmr b. al-ʿĀṣ b. Wāʾil b. Hāshim b. Saʿīd b. Sahm b. ʿAmr b. Huṣayṣ b. Kaʿb b. Luʾayy b. Ghālib al-Qurashī al-Sahmī, Abū ʿAbd Allāh—and it is said: Abū Muḥammad—one of the leaders of Quraysh in pre-Islamic times, and he is the one whom they sent to the Negus to return to them those Muslims who had emigrated to his land, but he did not grant them that because of his justice, and he admonished ʿAmr b. al-ʿĀṣ regarding that, and it is said that he embraced Islam at his hands. The correct view is that he only embraced Islam six months before the conquest, he and Khālid b. al-Walīd and ʿUthmān b. Ṭalḥah al-ʿAbdarī. The jihad of ʿAmr b. al-ʿĀṣ and his merit. The scholars of biographies said: The Messenger of God ﷺ sent ʿAmr b. al-ʿĀṣ on several expeditions, among them the expedition of Dhāt al-Salāsil, and reinforced him in it with eighty men, among them Abū Bakr, ʿUmar, and Abū ʿUbaydah; and among them to the idol of Hudhayl, which is Suwāʿ, and he smashed it; and to Banū Fazārah, and he took their ṣadaqah. Abū Bakr appointed him over Syria and reinforced him with Khālid b. al-Walīd, and he was commander of the people on the day of Ajnādayn and the day of Faḥl, and during the siege of Damascus until it was conquered. And on the authority of ʿUqbah b. ʿĀmir, who said: The Messenger of God ﷺ said: "The people submitted, but ʿAmr b. al-ʿĀṣ believed." And on the authority of Ibn Abī Mulaykah, who said: Ṭalḥah b. ʿUbayd Allāh said: I heard the Messenger of God ﷺ say: "Indeed ʿAmr b. al-ʿĀṣ is among the righteous of Quraysh." And in another hadith: "The two sons of al-ʿĀṣ are believers." And in another hadith: "How excellent a household is ʿAbd Allāh, Abū ʿAbd Allāh, and Umm ʿAbd Allāh." They narrated it among the virtues of ʿAmr b. al-ʿĀṣ. And ʿUmar sent him to Egypt, and he conquered it and appointed him as his deputy over it, and ʿUthmān b. ʿAffān confirmed him over it for four years, then dismissed him and appointed over it ʿAbd Allāh b. Saʿd b. Abī Sarḥ, so ʿAmr retired to Palestine, and he retained something in himself against ʿUthmān, ؓ. So when ʿUthmān was killed, he went to Muʿāwiyah and witnessed all his battles at Ṣiffīn and elsewhere, and he was one of the two arbitrators. Then when Muʿāwiyah recovered Egypt and seized it from the hand of Muḥammad b. Abī Bakr al-Ṣiddīq, he appointed ʿAmr b. al-ʿĀṣ over it, and he remained its governor until he died in this year according to the well-known view. And it was said that he died in the year forty-seven, and it was said: in the year forty-eight, and it was said: in the year fifty-one. May God have mercy on him. He was counted among the shrewd men of the Arabs, their brave ones, and those of sound judgment, and he had fine proverbs and excellent poetry. And it has been narrated that he said: I memorized from the Messenger of God ﷺ a thousand proverbs. From the poetry of ʿAmr b. al-ʿĀṣ, and among his poetry: If a man does not leave food that he loves, and does not restrain a misguided heart wherever it heads, he fulfills his desire from it and leaves behind a disgrace; when its likenesses are mentioned, they fill the mouth. The death of ʿAmr b. al-ʿĀṣ: Mention of his death: At the time of death he used to say: It is as if upon my neck are the mountains of Raḍwā, and as if in my belly are thorns, and as if my soul is coming out of the eye of a needle, and he freed every slave he owned. On the authority of Muḥammad b. ʿUbayd, Abū ʿAbd al-Raḥmān al-ʿUtbī, who said: My father narrated to me, saying: Ibn ʿAbbās entered upon ʿAmr b. al-ʿĀṣ to visit him, and said: How do you find yourself, O Abū ʿAbd Allāh? He said: I find that I have corrupted my religion with my worldly life; I have set right a little of my worldly life and corrupted much of my hereafter. I wish that what I corrupted were what I set right, and that what I set right were what I corrupted. If abandoning what is in my hand would save me, I would abandon it; and if I could attain what I seek, I would seek it. I have become like a mangonel between heaven and earth, not ascending by hand nor by foot; bewildered between life and death, hoping that in death there may be his rest, and fearing what his hands have sent ahead. So admonish me, O son of my brother. He said: O Abū ʿAbd Allāh, if you wish to weep, weep; for you do not know when the matter will befall, while you command us to depart and you remain. If only you would make a supplication whose cry you would not encounter until the Day of Resurrection. He said: ʿAmr became angry and said: You reassure me about myself, and you reassure me about the mercy of my Lord. O God, take from me until You are pleased. Ibn ʿAbbās said: Far from it, O servant of God; you have gone ahead with what is new and you give what is worn out. ʿAmr said: What have I to do with you, O Ibn ʿAbbās? I have not let loose a word to my Lord but you seized upon its error. Then ʿAmr recited: How many a visitor to a man visits him only to see whether he sees him dying. On the authority of Ibn Shimāsah al-Mahrī, who said: We were present with ʿAmr b. al-ʿĀṣ while he was in the throes of death, and he wept for a long time and turned his face to the wall. His son began to say: O father, did not the Messenger of God ﷺ give you glad tidings of such-and-such? Did he not give you glad tidings of such-and-such? He said: He turned his face and said: The best thing that you can count is the testimony that there is no god but God and that Muḥammad is the Messenger of God. I have been upon three states: I saw myself when no one was more hateful to me than the Messenger of God ﷺ and nothing was dearer to me than that I should have gotten power over him and killed him; had I died upon that state I would have been of the people of the Fire. Then when God placed Islam in my heart, I came to the Prophet ﷺ and said: Stretch out your right hand that I may pledge allegiance to you. He stretched out his right hand, but I withheld my hand. He said: What is the matter with you, O ʿAmr? I said: I wanted to stipulate a condition. He said: What condition? I said: That I be forgiven. He said: "Do you not know that Islam demolishes what was before it, and that hijrah demolishes what was before it, and that Hajj demolishes what was before it?" And there was no one dearer to me than the Messenger of God ﷺ nor more exalted in my eyes than he, and I could not bear to fill my eyes with him out of awe. Had I died upon that state I would have hoped to be of the people of Paradise. Then we were entrusted with affairs after that, and I do not know what my state is in them. So when I die, let no wailing woman accompany me, nor fire. When you bury me, heap the earth over me gradually, then stand around my grave for as long as it takes to slaughter a camel and distribute its meat, so that I may feel at ease with you and see what I shall answer the messengers of my Lord. In another narration, after this he turned his face to the wall and began to say: O God, You commanded us and we disobeyed; You forbade us and we did not refrain; nothing will suffice us except Your pardon. And in another narration, he placed his hand on the place of the fetter on his neck, raised his head to the sky, and said: O God, I am not strong so that I may prevail, nor innocent so that I may excuse myself, nor arrogant, but rather seeking forgiveness; there is no god but You. He did not cease repeating it until he died, ؓ. Muḥammad b. Maslamah: As for Muḥammad b. Maslamah al-Anṣārī, he embraced Islam at the hands of Muṣʿab b. ʿUmayr before Usayd b. Ḥuḍayr and Saʿd b. Muʿādh. He was present at Badr and what came after it except Tabūk; for the Messenger of God ﷺ left him as his deputy over Madinah according to one view, and it was said: he left him as deputy during the expedition of Qarqarat al-Kudr. He was among those who killed Kaʿb b. al-Ashraf the Jew, and it was said that he was the one who killed Marḥab the Jew on the day of Khaybar as well. The Messenger of God ﷺ appointed him over about fifteen expeditions, and he was among those who withdrew from those wars of the Camel and Ṣiffīn and others, and he took for himself a sword of wood. And it has been mentioned in a hadith that we have already cited that the Messenger of God ﷺ ordered him to do that, and he went out to al-Rabadhah. He was one of the leaders of the Companions, and he was ʿUmar's messenger to his governors, and he was the one who divided their wealth by half at his command. He had great deeds and extreme integrity and trustworthiness, ؓ. ʿUmar appointed him over the ṣadaqah of Juhaynah, and it was said that he died in the year forty-six or forty-seven, and other views have been said. He had passed the age of seventy, and he left behind ten sons and six daughters. He was very dark brown, tall, and bald, ؓ. ʿAbd Allāh b. Salām: ʿAbd Allāh b. Salām, whose kunyah was Abū Yūsuf: His name was [al-Ḥuṣayn], and when he embraced Islam the Messenger of God ﷺ named him ʿAbd Allāh, and he is of the descendants of Joseph b. Jacob b. Isaac b. Abraham. On the authority of ʿAbd Allāh b. Salām, who said: When the Messenger of God ﷺ came to Madinah, the people rushed toward him and said: The Messenger of God ﷺ has arrived. He said: And I came to look at him, and when I saw his face I knew that his face was not the face of a liar. The first thing he said was: "O people, spread peace, feed food, maintain ties of kinship, and pray while people sleep, and you will enter Paradise in peace." ʿAbd Allāh b. Salām died in Madinah in this year. ʿAbd al-Raḥmān b. ʿUsaylah, Abū ʿAbd Allāh al-Ṣanābiḥī: ʿAbd al-Raḥmān b. ʿUsaylah, Abū ʿAbd Allāh al-Ṣanābiḥī: He transmitted from Abū Bakr al-Ṣiddīq, Muʿādh, and ʿUbādah among others. And ʿUbādah used to say: Whoever would like to look at a man as if he had been raised above the seven heavens and acted upon what he saw, let him look at this man.
Tarikh (al-Tabari) 2118No grade recorded
ثُمَّ دَخَلَتْ سَنَةُ أَرْبَعٍ وَأَرْبَعِينَ فِيهَا غَزَا عَبْدُ الرَّحْمَنِ بْنُ خَالِدِ بْنِ الْوَلِيدِ بِلَادَ الرُّومِ ، وَمَعَهُ الْمُسْلِمُونَ، وَشَتُّوا هُنَالِكَ.
✧ Then the year forty-four began. In it, ʿAbd al-Raḥmān b. Khālid b. al-Walīd raided the lands of the Byzantines, and with him were the Muslims, and they wintered there.
Tarikh (al-Tabari) 2119No grade recorded
وَفي سنة أربع وأربعين غَزَا بُسْرُ بْنُ أَبِي أَرْطَأَةَ الْبَحْرَ قَالَ عَبْدُ الْمَلِكِ بْنُ عُمَيْرٍ: قَرَأْتُ فِي دِيوَانِ مُعَاوِيَةَ [بَعْدَ مَوْتِهِ ] كِتَابًا مِنْ مَلِكِ الصِّينِ، فِيهِ: مِنْ مَلِكِ الصِّينِ الَّذِي عَلَى مِرْبَطِهِ أَلْفُ فِيلٍ، وَبُنِيَتْ دَارُهُ بِلَبِنِ الذَّهَبِ وَالْفِضَّةِ، وَيَخْدِمُهُ بَنَاتُ أَلْفِ مَلِكٍ، وَالَّذِي لَهُ نَهْرَانِ يَسْقِيَانِ الْأَلْوَةَ، إِلَى مُعَاوِيَةَ.
✧ In the year forty-four, Busr b. Abī Arṭaʾah raided by sea. ʿAbd al-Malik b. ʿUmayr said: I read in Muʿāwiyah’s register [after his death] a letter from the king of China, in which was: From the king of China, who has a thousand elephants at his tethering post, whose house is built with bricks of gold and silver, whom the daughters of a thousand kings serve, and who has two rivers that water the aloes wood, to Muʿāwiyah.
Tarikh (al-Tabari) 2120No grade recorded
عَزْلِ عَبْدِ اللَّهِ بْنِ عَامِرٍ عَنِ الْبَصْرَةِ وفي سنة أربع وأربعين عَزَلَ مُعَاوِيَةُ عَبْدَ اللَّهِ بْنَ عَامِرٍ عَنْ إِمْرَةِ الْبَصْرَةِ ; وَذَلِكَ أَنَّهُ ظَهَرَ فِيهَا الْفَسَادُ بِسَبَبِ لَيِنَهِ ; لِأَنَّهُ كَانَ لَيِّنَ الْعَرِيكَةِ، سَهْلًا كَرِيمًا، وَكَانَ لَا يَأْخُذُ عَلَى أَيْدَى السُّفَهَاءِ، وَلَا يَقْطَعُ لِصًّا، وَيُرِيدُ أَنْ يَتَأَلَّفَ النَّاسُ فَفَسَدَتِ الْبَصْرَةُ بِسَبَبِ ذَلِكَ. قَالَ ابْنُ جَرِيرٍ: شَكَى عَبْدُ اللَّهِ بْنُ عَامِرٍ إِلَى زِيَادٍ فَسَادَ النَّاسِ، فَقَالَ: جَرِّدْ فِيهِمُ السَّيْفَ. فَقَالَ ابْنُ عَامِرٍ: إِنِّي أَكْرَهُ أَنْ أُصْلِحَهُمْ بِفَسَادِ نَفْسِي. قَالَ: فَذَهَبَ عَبْدُ اللَّهِ بْنُ أَبِي أَوْفَى الْمَعْرُوفُ بِابْنِ الْكَوَّاءِ فَشَكَاهُ إِلَى مُعَاوِيَةَ، فَعَزَلَ مُعَاوِيَةُ ابْنَ عَامِرٍ عَنِ الْبَصْرَةِ وَبَعْثَ إِلَيْهَا الْحَارِثَ بْنَ عَبْدِ اللَّهِ الْأَزْدِيَّ، وَيُقَالُ: إِنَّ مُعَاوِيَةَ اسْتَدْعَاهُ إِلَيْهِ لِيَزُورَهُ، فَقَدِمَ ابْنُ عَامِرٍ عَلَى مُعَاوِيَةَ دِمَشْقَ، فَأَكْرَمَهُ وَرَدَّهُ عَلَى عَمَلِهِ، فَلَمَّا وَدَّعَهُ قَالَ لَهُ مُعَاوِيَةُ: ثَلَاثٌ أَسْأَلُكَهُنَّ فَقُلْ: هُنَّ لَكَ. قَالَ: هُنَّ لَكَ وَأَنَا ابْنُ أُمِّ حَكِيمٍ. قَالَ: مُعَاوِيَةُ: تَرُدُّ عَلَيَّ عَمَلِي وَلَا تَغْضَبْ. قَالَ ابْنُ عَامِرٍ: قَدْ فَعَلْتُ. قَالَ: وَتَهَبُ لِي مَالَكَ بِعَرَفَةَ. قَالَ: قَدْ فَعَلْتُ. قَالَ: وَتَهَبُ لِي دَوْرَكَ بِمَكَّةَ. قَالَ: قَدْ فَعَلْتُ. فَقَالَ لَهُ مُعَاوِيَةُ: وَصَلَتْكَ رَحِمٌ. فَقَالَ ابْنُ عَامِرٍ: يَا أَمِيرَ الْمُؤْمِنِينَ، وَإِنَّى سَائِلُكَ ثَلَاثًا فَقُلْ: هِيَ لَكَ. قَالَ: هُنَّ لَكَ وَأَنَا ابْنُ هِنْدٍ. قَالَ: تَرُدُّ عَلَيَّ مَالِي بِعَرَفَةَ قَالَ: قَدْ فَعَلْتُ قَالَ: وَلَا تُحَاسِبْ لِي عَامِلًا وَلَا تَتَّبِعْ لِي أَثَرًا. قَالَ: قَدْ فَعَلْتُ. قَالَ: وَتُنْكِحُنِي ابْنَتَكَ هِنْدًا. قَالَ: قَدْ فَعَلْتُ. وَيُقَالُ: إِنَّ مُعَاوِيَةَ خَيَّرَهُ بَيْنَ هَذِهِ الثَّلَاثِ وَبَيْنَ الْوِلَايَةِ عَلَى الْبَصْرَةِ، فَاخْتَارَ هَذِهِ الثَّلَاثَ، وَانْعَزَلَ عَنِ الْبَصْرَةِ. وَوَلَّى الْبَصْرَةَ الْحَارِثَ بْنَ عَبْدِ اللَّهِ الْأَزْدِيَّ.
✧ The dismissal of ʿAbd Allāh b. ʿĀmir from al-Baṣrah In the year forty-four, Muʿāwiyah dismissed ʿAbd Allāh b. ʿĀmir from the governorship of al-Baṣrah; that was because corruption had appeared there due to his leniency; for he was gentle-natured, easy-going, and generous, and he would not restrain the foolish nor cut off a thief, and he wanted to win people over, so al-Baṣrah became corrupt because of that. Ibn Jarīr said: ʿAbd Allāh b. ʿĀmir complained to Ziyād about the corruption of the people, and he said: "Draw the sword among them." Ibn ʿĀmir said: "I dislike setting them right by corrupting myself." He said: Then ʿAbd Allāh b. Abī Awfā, known as Ibn al-Kawwāʾ, went and complained about him to Muʿāwiyah, so Muʿāwiyah dismissed Ibn ʿĀmir from al-Baṣrah and sent al-Ḥārith b. ʿAbd Allāh al-Azdī there. It is also said that Muʿāwiyah summoned him to visit him, and Ibn ʿĀmir came to Muʿāwiyah in Damascus, and he honored him and sent him back to his post. When he bid him farewell, Muʿāwiyah said to him: "Three things I ask of you, so say: 'They are yours.'" He said: "They are yours, and I am the son of Umm Ḥakīm." Muʿāwiyah said: "Return my office to me and do not be angry." Ibn ʿĀmir said: "I have done so." He said: "And give me your property in ʿArafah." He said: "I have done so." He said: "And give me your houses in Makkah." He said: "I have done so." Then Muʿāwiyah said to him: "May kinship ties reward you." Ibn ʿĀmir said: "O Commander of the Faithful, I too ask you three things, so say: 'They are yours.'" He said: "They are yours, and I am the son of Hind." He said: "Return to me my property in ʿArafah." He said: "I have done so." He said: "And do not call any of my agents to account for me, nor follow up any trace for me." He said: "I have done so." He said: "And marry me to your daughter Hind." He said: "I have done so." It is also said that Muʿāwiyah gave him the choice between these three things and the governorship of al-Baṣrah, and he chose these three things and withdrew from al-Baṣrah. And he appointed al-Ḥārith b. ʿAbd Allāh al-Azdī over al-Baṣrah.
Tarikh (al-Tabari) 2121No grade recorded
اسْتِلْحَاقِ مُعَاوِيَةَ زِيَادًا وفِي سنة أربع وأربعين اسْتَلْحَقَ مُعَاوِيَةُ زِيَادَ ابْنِ أَبِيهِ فَأَلْحَقَهُ بِأَبِي سُفْيَانَ. فَزَعَمُوا أَنَّ رَجُلًا مِنْ عَبْدِ الْقَيْسِ كَانَ مَعَ زِيَادٍ لَمَّا وَفَدَ عَلَى مُعَاوِيَةَ، فَقَالَ لِزِيَادٍ: إِنَّ لِابْنِ عَامِرٍ عِنْدِي يَدًا فَإِذَا أَذِنْتَ لِي أَتَيْتُهُ. قَالَ: عَلَى أَنْ تُحَدِّثَنِي بِمَا يَجْرِي بَيْنَكَ وَبَيْنَهُ. قَالَ: نَعَمْ. فَأَذِنَ لَهُ فَأَتَاهُ، فَقَالَ لَهُ ابْنُ عَامِرٍ: هِيهْ هِيهْ ! وَابْنُ سُمَيَّةَ يُقَبِّحُ آثَارِي وَيُعَرِّضُ بِعُمَّالِي ! لَقَدْ هَمَمْتُ أَنْ آتِيَ بِقَسَامَةٍ مِنْ قُرَيْشٍ ( يَحْلِفُونَ بِاللَّهِ ) أَنَّ أَبَا سُفْيَانَ لَمْ يَرَ سُمَيَّةَ. فَلَمَّا رَجَعَ سَأَلَهُ زِيَادٌ فَلَمْ يُخْبِرْهُ، فَأَلَحَّ عَلَيْهِ حَتَّى أَخْبَرَهُ، فَأَخْبَرَ زِيَادٌ بِذَلِكَ مُعَاوِيَةَ. فَقَالَ مُعَاوِيَةُ لِحَاجِبِهِ: إِذَا جَاءَ ابْنُ عَامِرٍ فَاضْرِبْ وَجْهَ دَابَّتِهِ عَنْ أَقْصَى الْأَبْوَابِ. فَفَعَلَ ذَلِكَ بِهِ. فَأَتَى ابْنُ عَامِرٍ يَزِيدَ فَشَكَا ذَلِكَ إِلَيْهِ، فَرَكِبَ مَعَهُ حَتَّى أَدْخَلَهُ، فَلَمَّا نَظَرَ إِلَيْهِ مُعَاوِيَةُ قَامَ فَدَخَلَ، فَقَالَ يَزِيدُ لِابْنِ عَامِرٍ: اجْلِسْ، فَكَمْ عَسَى أَنْ تَقْعُدَ فِي الْبَيْتِ عَنْ مَجْلِسِهِ ! فَلَمَّا أَطَالَا خَرَجَ مُعَاوِيَةُ وَهُوَ يَتَمَثَّلُ: لَنَا سِبَاقٌ وَلَكُمْ سِبَاقُ قَدْ عَلِمَتْ ذَلِكُمُ الرِّفَاقُ ثُمَّ قَعَدَ فَقَالَ يَا ابْنَ عَامِرٍ أَنْتَ الْقَائِلُ فِي زِيَادٍ مَا قُلْتَ ؟ أَمَا وَاللَّهِ لَقَدْ عَلِمَتِ الْعَرَبُ أَنِّي كُنْتُ أَعَزَّهَا فِي الْجَاهِلِيَّةِ وَأَنَّ الْإِسْلَامَ لَمْ يَزِدْنِي إِلَّا عِزًّا، وَأَنِّي لَمْ أَتَكَثَّرْ بِزِيَادٍ مِنْ قِلَّةٍ وَلَمْ أَتَعَزَّزْ بِهِ مِنْ ذِلَّةٍ، وَلَكِنْ عَرَفْتُ حَقًّا لَهُ فَوَضَعْتُهُ مَوْضِعَهُ. فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ نَرْجِعُ إِلَى مَا يُحِبُّ زِيَادٌ. قَالَ: إِذًا نَرْجِعُ إِلَى مَا تُحِبُّ. فَخَرَجَ ابْنُ عَامِرٍ إِلَى زِيَادٍ فَتَرَضَّاهُ. فَلَمَّا قَدِمَ زِيَادٌ الْكُوفَةَ قَالَ: قَدْ جِئْتُكُمْ فِي أَمْرٍ مَا طَلَبْتُهُ إِلَّا لَكُمْ. قَالُوا: مَا تَشَاءُ ؟ قَالَ: تُلْحِقُونَ نَسَبِي بِمُعَاوِيَةَ: قَالُوا: أَمَّا بِشَهَادَةِ الزُّورِ فَلَا. فَأَتَى الْبَصْرَةَ فَشَهِدَ لَهُ رَجُلٌ. هَذَا جَمِيعُ مَا ذَكَرَهُ أَبُو جَعْفَرٍ فِي اسْتِلْحَاقِ مُعَاوِيَةَ نَسَبَ زِيَادٍ، وَلَمْ يَذْكُرْ حَقِيقَةَ الْحَالِ فِي ذَلِكَ، إِنَّمَا ذَكَرَ حِكَايَةً جَرَتْ بَعْدَ اسْتِلْحَاقِهِ، وَأَنَا أَذْكُرُ سَبَبَ ذَلِكَ وَكَيْفِيَّتَهُ، فَإِنَّهُ مِنَ الْأُمُورِ الْمَشْهُورَةِ فِي الْإِسْلَامِ لَا يَنْبَغِي إِهْمَالُهَا. وَكَانَ ابْتِدَاءُ حَالِهِ أَنَّ سُمَيَّةَ أُمَّ زِيَادٍ كَانَتْ لِدِهْقَانَ زَنْدَوَرْدَ بِكَسْكَرَ، فَمَرِضَ الدِّهْقَانُ، فَدَعَا الْحَارِثَ بْنَ كَلَدَةَ الطَّبِيبَ الثَّقَفِيَّ، فَعَالَجَهُ فَبَرَأَ، فَوَهَبَهُ سُمَيَّةَ، فَوَلَدَتْ عِنْدَ الْحَارِثِ أَبَا بَكْرَةَ، وَاسْمُهُ نُفَيْعٌ، فَلَمْ يُقِرَّ بِهِ، ثُمَّ وَلَدَتْ نَافِعًا، فَلَمْ يُقِرَّ بِهِ أَيْضًا، فَلَمَّا نَزَلَ أَبُو بَكْرَةَ إِلَى النَّبِيِّ ﷺ حِينَ حَصَرَ الطَّائِفَ، قَالَ الْحَارِثُ لِنَافِعٍ: أَنْتَ وَلَدِي. وَكَانَ قَدْ زَوَّجَ سُمَيَّةَ مِنْ غُلَامٍ لَهُ اسْمُهُ عُبَيْدٌ، وَهُوَ رُومِيٌّ، فَوَلَدَتْ لَهُ زِيَادًا. وَكَانَ أَبُو سُفْيَانَ بْنُ حَرْبٍ سَارَ فِي الْجَاهِلِيَّةِ إِلَى الطَّائِفِ فَنَزَلَ عَلَى خَمَّارٍ يُقَالُ لَهُ أَبُو مَرْيَمَ السَّلُولِيُّ، وَأَسْلَمَ أَبُو مَرْيَمَ بَعْدَ ذَلِكَ وَصَحِبَ النَّبِيَّ ﷺ فَقَالَ أَبُو سُفْيَانَ لِأَبِي مَرْيَمَ: قَدِ اشْتَهَيْتُ النِّسَاءَ فَالْتَمِسْ لِي بَغِيًّا. فَقَالَ لَهُ: هَلْ لَكَ فِي سُمَيَّةَ ؟ فَقَالَ: هَاتِهَا عَلَى طُولِ ثَدْيَيْهَا وَذَفَرِ بَطْنِهَا، فَأَتَاهُ بِهَا، فَوَقَعَ عَلَيْهَا، فَعَلِقَتْ بِزِيَادٍ، ثُمَّ وَضَعَتْهُ فِي السَّنَةِ الْأُولَى مِنَ الْهِجْرَةِ فَلَمَّا كَبِرَ وَنَشَأَ اسْتَكْتَبَهُ أَبُو مُوسَى الْأَشْعَرِيُّ لَمَّا وَلِيَ الْبَصْرَةَ، ثُمَّ إِنَّ عُمَرَ بْنَ الْخَطَّابِ اسْتَكْفَى زِيَادًا أَمْرًا فَقَامَ فِيهِ مَقَامًا مَرْضِيًا، فَلَمَّا عَادَ إِلَيْهِ حَضَرَ، وَعِنْدَ عُمَرَ الْمُهَاجِرُونَ وَالْأَنْصَارُ، فَخَطَبَ خُطْبَةً لَمْ يَسْمَعُوا بِمِثْلِهَا. فَقَالَ عَمْرُو بْنُ الْعَاصِ: لِلَّهِ هَذَا الْغُلَامُ لَوْ كَانَ أَبُوهُ مِنْ قُرَيْشٍ لَسَاقَ الْعَرَبَ بِعَصَاهُ ! فَقَالَ أَبُو سُفْيَانَ، وَهُوَ حَاضِرٌ: وَاللَّهِ إِنِّي لَأَعْرِفُ أَبَاهُ وَمَنْ وَضَعَهُ فِي رَحِمِ أُمِّهِ. فَقَالَ عَلِيٌّ: يَا أَبَا سُفْيَانَ اسْكُتْ فَإِنَّكَ لَتَعْلَمُ أَنَّ عُمَرَ لَوْ سَمِعَ هَذَا الْقَوْلَ مِنْكَ لَكَانَ إِلَيْكَ سَرِيعًا. فَلَمَّا وَلِيَ عَلِيٌّ الْخِلَافَةَ اسْتَعْمَلَ زِيَادًا عَلَى فَارِسَ، فَضَبَطَهَا وَحَمَى قِلَاعَهَا، وَاتَّصَلَ الْخَبَرُ بِمُعَاوِيَةَ، فَسَاءَهُ ذَلِكَ وَكَتَبَ إِلَى زِيَادٍ يَتَهَدَّدُهُ وَيُعَرِّضُ لَهُ بِوِلَادَةِ أَبِي سُفْيَانَ إِيَّاهُ، فَلَمَّا قَرَأَ زِيَادٌ كِتَابَهُ قَامَ فِي النَّاسِ وَقَالَ: الْعَجَبُ كُلُّ الْعَجَبِ مِنِ ابْنِ آكِلَةِ الْأَكْبَادِ، وَرَأْسِ النِّفَاقِ ! يُخَوِّفُنِي بِقَصْدِهِ إِيَّايَ وَبَيْنِي وَبَيْنَهُ ابْنَا عَمِّ رَسُولِ اللَّهِ ﷺ فِي الْمُهَاجِرِينَ وَالْأَنْصَارِ ؟ أَمَا وَاللَّهِ لَوْ أَذِنَ لِي فِي لِقَائِهِ لَوَجَدَنِي أَحَمْزَ مَخْشِيًّا ضَرَّابًا بِالسَّيْفِ. وَبَلَغَ ذَلِكَ عَلِيًّا فَكَتَبَ إِلَيْهِ: إِنِّي وَلَّيْتُكَ مَا وَلَّيْتُكَ وَأَنَا أَرَاكَ لَهُ أَهْلًا، وَقَدْ كَانَتْ مِنْ أَبِي سُفْيَانَ فَلْتَةٌ مِنْ أَمَانِيِّ الْبَاطِلِ وَكَذِبِ النَّفْسِ لَا تُوجِبُ لَهُ مِيرَاثًا وَلَا تُحِلُّ ( لَهُ نَسَبًا )، وَإِنَّ مُعَاوِيَةَ يَأْتِي الْإِنْسَانَ مِنْ بَيْنِ يَدَيْهِ وَمَنْ خَلْفِهِ وَعَنْ يَمِينِهِ وَعَنْ شِمَالِهِ، فَاحْذَرْ ثُمَّ احْذَرْ، وَالسَّلَامُ. فَلَمَّا قُتِلَ عَلِيٌّ، وَكَانَ مِنْ أَمْرِ زِيَادٍ وَمُصَالَحَتِهِ مُعَاوِيَةَ، وَاضَعَ زِيَادٌ مَصْقَلَةَ بْنَ هُبَيْرَةَ الشَّيْبَانِيَّ، وَضَمِنَ لَهُ عِشْرِينَ أَلْفَ دِرْهَمٍ لِيَقُولَ لِمُعَاوِيَةَ: إِنَّ زِيَادًا قَدْ أَكَلَ فَارِسَ بَرًّا وَبَحْرًا وَصَالَحَكَ عَلَى أَلْفَيْ أَلْفِ دِرْهَمٍ، وَاللَّهِ مَا أَرَى الَّذِي يُقَالُ إِلَّا حَقًّا، فَإِذَا قَالَ لَكَ: وَمَا يُقَالُ ؟ فَقُلْ: يُقَالُ إِنَّهُ ابْنُ أَبِي سُفْيَانَ. فَفَعَلَ مَصْقَلَةُ ذَلِكَ، وَرَأَى مُعَاوِيَةُ أَنْ يَسْتَمِيلَ زِيَادًا، وَاسْتَصْفَى مَوَدَّتَهُ بِاسْتِلْحَاقِهِ، فَاتَّفَقَا عَلَى ذَلِكَ، الشهادة لزياد بنسبه لأبي سفيان وَأَحْضَرَ النَّاسُ وَحَضَرَ مَنْ يَشْهَدُ لِزِيَادٍ، وَكَانَ فِيمَنْ حَضَرَ أَبُو مَرْيَمَ السَّلُولِيُّ، فَقَالَ لَهُ مُعَاوِيَةُ: ( بِمَ ) تَشْهَدُ يَا أَبَا مَرْيَمَ ؟ فَقَالَ: أَنَا أَشْهَدُ أَنَّ أَبَا سُفْيَانَ حَضَرَ عِنْدِي وَطَلَبَ مِنِّي بَغِيًّا فَقُلْتُ لَهُ: لَيْسَ عِنْدِي إِلَّا سُمَيَّةُ، فَقَالَ: ائْتِنِي بِهَا عَلَى قَذَرِهَا وَوَضَرِهَا، فَأَتَيْتُهُ بِهَا، فَخَلَا مَعَهَا ثُمَّ خَرَجْتُ مِنْ عِنْدِهِ وَإِنَّ إِسْكَتَيْهَا لَتَقْطُرَانِ مَنِيًّا. فَقَالَ لَهُ زِيَادٌ: مَهْلَا أَبَا مَرْيَمَ ! إِنَّمَا بُعِثْتَ شَاهِدًا وَلَمْ تُبْعَثْ شَاتِمًا. فَاسْتَلْحَقَهُ مُعَاوِيَةُ، وَكَانَ اسْتِلْحَاقُهُ أَوَّلَ مَا رُدَّتْ أَحْكَامُ الشَّرِيعَةِ عَلَانِيَةً، فَإِنَّ رَسُولَ اللَّهِ ﷺ قَضَى بِالْوَلَدِ لِلْفِرَاشِ وَلِلْعَاهِرِ الْحَجَرَ. وَكَتَبَ زِيَادٌ إِلَى عَائِشَةَ: ( مِنْ زِيَادِ بْنِ أَبِي سُفْيَانَ، وَهُوَ يُرِيدُ أَنْ تَكْتُبَ لَهُ: إِلَى زِيَادِ بْنِ أَبِي سُفْيَانَ، فَيَحْتَجُّ بِذَلِكَ، فَكَتَبَتْ: مِنْ عَائِشَةَ ) أُمِّ الْمُؤْمِنِينَ إِلَى ابْنِهَا زِيَادٍ: وَعَظُمَ ذَلِكَ عَلَى الْمُسْلِمِينَ عَامَّةً وَعَلَى بَنِي أُمَيَّةَ خَاصَّةً، وَجَرَى ( أَقَاصِيصُ يَطُولُ بِذِكْرِهَا الْكِتَابُ فَأَضْرَبْنَا عَنْهَا. وَمَنِ اعْتَذَرَ لِمُعَاوِيَةَ قَالَ: إِنَّمَا ) اسْتَلْحَقَ مُعَاوِيَةُ زِيَادًا لِأَنَّ أَنْكِحَةَ الْجَاهِلِيَّةِ كَانَتْ أَنْوَاعًا، لَا حَاجَةَ إِلَى ذِكْرِ جَمِيعِهَا، وَكَانَ مِنْهَا أَنَّ الْجَمَاعَةَ يُجَامِعُونَ الْبَغِيَّ فَإِذَا حَمَلَتْ وَوَلَدَتْ أَلْحَقَتِ الْوَلَدَ لِمَنْ شَاءَتْ مِنْهُمْ فَيَلْحَقُهُ، فَلَمَّا جَاءَ الْإِسْلَامُ حَرَّمَ هَذَا النِّكَاحَ، إِلَّا أَنَّهُ أَقَرَّ كُلَّ وَلَدٍ كَانَ يُنْسَبُ إِلَى أَبٍ مِنْ أَيِّ نِكَاحٍ كَانَ مِنْ أَنْكِحَتِهِمْ عَلَى نَسَبِهِ وَلَمْ يُفَرِّقْ بَيْنَ شَيْءٍ مِنْهَا، فَتَوَهَّمَ مُعَاوِيَةُ أَنَّ ذَلِكَ جَائِزٌ لَهُ وَلَمْ يُفَرِّقْ بَيْنَ اسْتِلْحَاقٍ فِي الْجَاهِلِيَّةِ وَالْإِسْلَامِ، ( وَهَذَا مَرْدُودٌ لِاتِّفَاقِ الْمُسْلِمِينَ عَلَى إِنْكَارِهِ وَلِأَنَّهُ لَمْ يُسْتَلْحَقْ أَحَدٌ فِي الْإِسْلَامِ مِثْلَهُ لِيَكُونَ بِهِ حُجَّةً ). قِيلَ: أَرَادَ زِيَادٌ أَنْ يَحُجَّ بَعْدَ أَنِ اسْتَلْحَقَهُ مُعَاوِيَةُ، فَسَمِعَ أَخُوهُ أَبُو بَكْرَةَ، وَكَانَ مُهَاجِرًا لَهُ مِنْ حِينِ خَالَفَهُ فِي الشَّهَادَةِ ( بِالزِّنَا ) عَلَى الْمُغِيرَةِ بْنِ شُعْبَةَ، فَلَمَّا سَمِعَ بِحَجِّهِ جَاءَ إِلَى بَيْتِهِ وَأَخَذَ ابْنًا لَهُ وَقَالَ لَهُ: يَا بُنَيَّ قُلْ لِأَبِيكَ إِنَّنِي سَمِعْتُ أَنَّكَ تُرِيدُ الْحَجَّ وَلَا بُدَّ مِنْ قُدُومِكَ إِلَى الْمَدِينَةِ وَلَا شَكَّ أَنْ تَطْلُبَ الِاجْتِمَاعَ بِأُمِّ حَبِيبَةَ بِنْتِ أَبِي سُفْيَانَ زَوْجِ النَّبِيِّ ﷺ فَإِنْ أَذِنَتْ لَكَ فَأَعْظِمْ بِهِ خِزْيًا مَعَ رَسُولِ اللَّهِ ﷺ وَإِنْ مَنَعَتْكَ فَأَعْظِمْ بِهِ فَضِيحَةً فِي الدُّنْيَا وَتَكْذِيبًا لِأَعْدَائِكَ. فَتَرَكَ زِيَادٌ الْحَجَّ وَقَالَ: جَزَاكَ اللَّهُ خَيْرًا فَقَدْ أَبْلَغْتَ فِي النُّصْحِ. وَكَانَ الْحَسَنُ الْبَصْرِيُّ يَذُمُّ هَذَا مِنْ فِعْلِهِ، وَيَقُولُ: اسْتَلْحَقَ زِيَادًا وَقَدْ قَالَ رَسُولُ اللَّهِ ﷺ: "الْوَلَدُ لِلْفِرَاشِ وَلِلْعَاهِرِ الْحَجَرُ ". وَأَخْبَرَنَا ابْنُ الْحُصَيْنِ وعَنْ أَبِي عُثْمَانَ، قَالَ: لَمَّا ادَّعَى زِيَادٌ لَقِيتُ أَبَا بَكْرَةَ، فَقُلْتُ: مَا هَذَا الَّذِي صَنَعْتُمْ ؟ إِنِّي سَمِعْتُ سَعْدَ بْنَ أَبِي وَقَّاصٍ يَقُولُ: سَمِعَ أُذُنِي مِنْ رَسُولِ اللَّهِ ﷺ وَهُوَ يَقُولُ: "مَنِ ادَّعَى أَبًا فِي الْإِسْلَامِ غَيْرَ أَبِيهِ - وَهُوَ يَعْلَمُ أَنَّهُ غَيْرُ أَبِيهِ - فَالْجَنَّةُ عَلَيْهِ حَرَامٌ " فَقَالَ أَبُو بَكْرَةَ: وَأَنَا سَمِعْتُهُ مِنْ رَسُولِ اللَّهِ ﷺ.
✧ Muʿāwiyah's attaching Ziyād to his lineage. In the year forty-four, Muʿāwiyah attached Ziyād ibn Abīhi to himself, affiliating him to Abū Sufyān. They claimed that a man from ʿAbd al-Qays was with Ziyād when he came as a delegate to Muʿāwiyah, and he said to Ziyād: "Ibn ʿĀmir has done me a favor, so if you permit me, I will go to him." He said: "On condition that you tell me what passes between you and him." He said: "Yes." So he permitted him, and he went to him. Ibn ʿĀmir said to him: "Well, well! Ibn Sumayyah is defaming my traces and casting aspersions on my governors! I have considered bringing an oath-group from Quraysh (who would swear by Allah) that Abū Sufyān never saw Sumayyah." When he returned, Ziyād asked him, but he did not inform him. He pressed him until he told him, and Ziyād informed Muʿāwiyah of that. Muʿāwiyah said to his chamberlain: "When Ibn ʿĀmir comes, strike the face of his mount away from the farthest gates." He did that to him. Ibn ʿĀmir came to Yazīd and complained of that to him, so he rode with him until he brought him in. When Muʿāwiyah saw him, he rose and went in. Yazīd said to Ibn ʿĀmir: "Sit. How long will you stay in the house away from his sitting place?" When they prolonged it, Muʿāwiyah came out while reciting: "We have a race and you have a race. The traveling companions have known that." Then he sat and said: "O Ibn ʿĀmir, are you the one who said about Ziyād what you said? By Allah, the Arabs have known that I was the mightiest of them in the Jāhiliyyah, and that Islam only increased me in might, and that I did not seek increase through Ziyād out of fewness, nor did I seek strength through him out of abasement. But I recognized a right that belonged to him, and I placed it in its proper place." He said: "O Commander of the Faithful, we will return to what Ziyād loves." He said: "Then we will return to what you love." So Ibn ʿĀmir went out to Ziyād and sought to please him. When Ziyād arrived at al-Kūfah, he said: "I have come to you concerning a matter that I sought only for your sake." They said: "What do you wish?" He said: "That you attach my lineage to Muʿāwiyah." They said: "As for false testimony, no." So he went to al-Baṣrah, and a man testified for him. This is all that Abū Jaʿfar mentioned about Muʿāwiyah's attaching Ziyād's lineage, and he did not mention the true state of affairs in that matter; he only mentioned an anecdote that occurred after the attachment. I will mention the reason for that and how it happened, for it is one of the well-known matters in Islam that should not be neglected. His affair began with Sumayyah, Ziyād's mother, who belonged to the dihqān of Zandward in Kaskar. The dihqān fell ill and summoned al-Ḥārith b. Kaladah, the Thaqafī physician, who treated him and he recovered, so he gave him Sumayyah. She bore at al-Ḥārith's place Abū Bakrah, whose name was Nufayʿ, but he did not acknowledge him. Then she bore Nāfiʿ, and he did not acknowledge him either. When Abū Bakrah went down to the Prophet ﷺ during the siege of al-Ṭāʾif, al-Ḥārith said to Nāfiʿ: "You are my son." He had married Sumayyah to a slave of his named ʿUbayd, a Byzantine, and she bore him Ziyād. Abū Sufyān b. Ḥarb had traveled in the Jāhiliyyah to al-Ṭāʾif and stayed with a wine-seller called Abū Maryam al-Salūlī. Abū Maryam later became Muslim and accompanied the Prophet ﷺ. Abū Sufyān said to Abū Maryam: "I have desired women, so find me a prostitute." He said to him: "Would you like Sumayyah?" He said: "Bring her to me despite the length of her breasts and the stench of her belly." So he brought her to him, and he had intercourse with her, and she became pregnant with Ziyād. She gave birth to him in the first year of the Hijrah. When he grew up and was raised, Abū Mūsā al-Ashʿarī employed him as a scribe when he governed al-Baṣrah. Then ʿUmar b. al-Khaṭṭāb appointed Ziyād to oversee a matter, and he performed it in a satisfactory manner. When he returned to him, he attended while the Muhājirūn and Anṣār were with ʿUmar, and he delivered a sermon the like of which they had never heard. ʿAmr b. al-ʿĀṣ said: "By Allah, if this youth's father were from Quraysh, he would drive the Arabs with his staff!" Abū Sufyān, who was present, said: "By Allah, I know his father and who placed him in his mother's womb." ʿAlī said: "O Abū Sufyān, be silent, for you know that if ʿUmar heard this from you, he would be quick against you." When ʿAlī assumed the caliphate, he appointed Ziyād over Fārs, and he controlled it and protected its fortresses. The news reached Muʿāwiyah, and it displeased him. He wrote to Ziyād, threatening him and hinting at Abū Sufyān's begetting him. When Ziyād read his letter, he stood before the people and said: "Wonder of wonders at the son of the eater of livers and the head of hypocrisy! He frightens me with his intention against me, while between me and him are the two sons of the Messenger of Allah's ﷺ paternal uncle among the Muhājirūn and Anṣār? By Allah, if I were permitted to meet him, he would find me fierce, feared, and a striker with the sword." That reached ʿAlī, and he wrote to him: "I appointed you to what I appointed you because I deemed you worthy of it. What came from Abū Sufyān was a slip of false hopes and a self-delusion that does not entail inheritance for him nor establish lineage for him. Muʿāwiyah comes at a man from before him, behind him, his right, and his left, so beware, then beware. Peace." When ʿAlī was killed, and concerning the matter of Ziyād and his reconciliation with Muʿāwiyah, Ziyād made an arrangement with Maṣqalah b. Hubayrah al-Shaybānī, guaranteeing him twenty thousand dirhams to say to Muʿāwiyah: "Ziyād has consumed Fārs by land and sea and has made peace with you for two million dirhams. By Allah, I do not think what is said is anything but true." And when he says to you: "What is said?" say: "It is said that he is the son of Abū Sufyān." Maṣqalah did that, and Muʿāwiyah saw fit to win over Ziyād and secure his affection by attaching him to his lineage. So they agreed on that. The testimony for Ziyād's lineage to Abū Sufyān. He brought the people together, and those who would testify for Ziyād attended. Among those present was Abū Maryam al-Salūlī. Muʿāwiyah said to him: "What do you testify, O Abū Maryam?" He said: "I testify that Abū Sufyān came to me and asked me for a prostitute. I said to him: 'I have none but Sumayyah.' He said: 'Bring her to me despite her filth and dirt.' So I brought her to him, and he was alone with her. Then I left him, and her labia were dripping with semen." Ziyād said to him: "Gently, Abū Maryam! You were sent as a witness, not as an insulter." So Muʿāwiyah attached him to his lineage. His attachment was the first time the rulings of the Sharīʿah were openly overturned, for the Messenger of Allah ﷺ ruled that the child belongs to the bed, and the adulterer gets the stone. Ziyād wrote to ʿĀʾishah: "From Ziyād b. Abī Sufyān," intending that she write to him: "To Ziyād b. Abī Sufyān," so that he might use that as proof. She wrote: "From ʿĀʾishah, Mother of the Believers, to her son Ziyād:" That weighed heavily upon the Muslims in general and upon the Umayyads in particular, and there occurred stories that would lengthen the book to mention, so we have omitted them. Those who excuse Muʿāwiyah say: Muʿāwiyah attached Ziyād only because the marriages of the Jāhiliyyah were of various types, no need to mention all of them. Among them was that a group would have intercourse with a prostitute, and when she became pregnant and gave birth, she would attach the child to whichever of them she wished, and he would be affiliated to him. When Islam came, it forbade this marriage, but it affirmed every child who was attributed to a father from any of their marriages in his lineage and did not distinguish between any of them. So Muʿāwiyah imagined that this was permissible for him and did not distinguish between attachment in the Jāhiliyyah and in Islam. This is refuted by the consensus of the Muslims on rejecting it and because no one was attached in Islam like him that could serve as a precedent. It is said: Ziyād wanted to perform the pilgrimage after Muʿāwiyah attached him. His brother Abū Bakrah heard of it; he had been in a state of separation from him since he opposed him in testifying (about adultery) against al-Mughīrah b. Shuʿbah. When he heard of his pilgrimage, he came to his house and took a son of his and said to him: "My son, tell your father that I have heard you intend the pilgrimage, and you must come to al-Madīnah, and no doubt you will seek to meet Umm Ḥabībah bt. Abī Sufyān, the wife of the Prophet ﷺ. If she permits you, what a great disgrace that would be with the Messenger of Allah ﷺ; and if she prevents you, what a great scandal in this world and a belied claim before your enemies." So Ziyād abandoned the pilgrimage and said: "May Allah reward you well, for you have been thorough in counsel." Al-Ḥasan al-Baṣrī used to condemn this action of his and say: "He attached Ziyād while the Messenger of Allah ﷺ said: 'The child belongs to the bed, and the adulterer gets the stone.'" Ibn al-Ḥuṣayn informed us, and from Abū ʿUthmān, who said: When Ziyād made his claim, I met Abū Bakrah and said: "What is this that you have done? I heard Saʿd b. Abī Waqqāṣ say: 'My ear heard from the Messenger of Allah ﷺ while he was saying: "Whoever claims a father in Islam other than his own father, knowing that he is not his father, Paradise is forbidden to him."'" Abū Bakrah said: "And I heard it from the Messenger of Allah ﷺ."
Tarikh (al-Tabari) 2122No grade recorded
غَزْوِ الْمُهَلَّبِ السِّنْدَ وَفي سنة أربع وأربعين غَزَا الْمُهَلَّبُ بْنُ أَبِي صُفْرَةَ ثَغْرَ السِّنْدِ فَأَتَى بَنَّةَ وَالْأَهْوَازَ، وَهُمَا بَيْنَ الْمُلْتَانِ وَكَابُلَ، فَلَقِيَهُ الْعَدُوُّ وَقَاتَلَهُ، وَلَقِيَ الْمُهَلَّبَ بِبِلَادِ الْقِيقَانِ ثَمَانِيَةَ عَشَرَ فَارِسًا مِنَ التُّرْكِ فَقَاتَلُوهُ فَقُتِلُوا جَمِيعًا، فَقَالَ الْمُهَلَّبُ: مَا جُعِلَ هَؤُلَاءِ الْأَعَاجِمُ أَوْلَى بِالتَّشْمِيرِ مِنَّا ! فَحَذَفَ الْخَيْلَ، وَكَانَ أَوَّلَ مَنْ حَذَفَهَا مِنَ الْمُسْلِمِينَ، وَفِي يَوْمِ بَنَّةَ يَقُولُ الْأَزْدِيُّ: أَلَمْ تَرَ أَنَّ الْأَزْدَ لَيْلَةَ بُيِّتُوا بِبَنَّةَ كَانُوا خَيْرَ جَيْشِ الْمُهَلَّبِ ؟
✧ The military expedition of al-Muhallab to al-Sind In the year forty-four, al-Muhallab b. Abī Ṣufrah raided the frontier of al-Sind. He came to Bannah and al-Ahwāz, which lie between al-Multān and Kābul. The enemy met him and fought him. Eighteen horsemen of the Turks met al-Muhallab in the lands of al-Qīqān and fought him, and they were all killed. Al-Muhallab said: Are these non-Arabs more entitled to exertion than us? So he docked the horses' tails, and he was the first of the Muslims to dock them. On the day of Bannah, al-Azdī said: Do you not see that al-Azd, on the night they were ambushed at Bannah, were the best army of al-Muhallab?
Tarikh (al-Tabari) 2123No grade recorded
وَفِي سنة أربع وأربعين عَمِلَ مُعَاوِيَةُ الْمَقْصُورَةَ بِالشَّامِ ، لَمَّا ضَرَبَهُ الْخَارِجِيُّ. وَعَمِلَهَا مَرْوَانُ بِالْمَدِينَةِ وَهُوَ أَوَّلُ مَنْ عَمِلَهَا بِهَا
✧ In the year forty-four, Muʿāwiyah built the enclosed prayer chamber (maqṣūrah) in Syria, when the Khārijī struck him. And Marwān built it in Madinah, and he was the first to build it there.
Tarikh (al-Tabari) 2124No grade recorded
وَحَجَّ بِالنَّاسِ فِي هَذِهِ السَّنَةِ مُعَاوِيَةُ وَفي سنة أربع وأربعين: حَجَّ مُعَاوِيَةُ بِالنَّاسِ ، وَكَانَ عُمَّالُهُ عَلَى الْبِلَادِ فِي هَذِهِ السَّنَةِ الْعُمَّالُ فِي السَّنَةِ الَّتِي قَبْلَهَا غَيْرَ الْبَصْرَةِ، فَكَانَ عَلَيْهَا الْحَارِثُ الْأَزْدِيُّ.
✧ Muʿāwiyah led the people in the pilgrimage this year. In the year forty-four, Muʿāwiyah led the people in the pilgrimage. His governors over the regions in this year were the governors of the previous year, except for al-Baṣrah, over which was al-Ḥārith al-Azdī.
Tarikh (al-Tabari) 2125No grade recorded
وفِي هَذِهِ السَّنَةِ تُوُفِّيتْ أُمُّ حَبِيبَةَ بِنْتُ أَبِي سُفْيَانَ أُمُّ الْمُؤْمِنِينَ ، وَاسْمُهَا رَمْلَةُ، أُخْتُ مُعَاوِيَةَ. أَسْلَمَتْ قَدِيمًا، وَهَاجَرَتْ هِيَ وَزَوْجُهَا عُبَيْدُ اللَّهِ بْنُ جَحْشٍ إِلَى أَرْضِ الْحَبَشَةِ، فَتَنَصَّرَ هُنَاكَ زَوجُهَا، وَثَبَتَتْ هِيَ عَلَى دِينِهَا، ؓ، وَحَبِيبَةُ هِيَ أَكْبَرُ أَوْلَادِهَا مِنْهُ، وَلَدَتْهَا بِالْحَبَشَةِ. وَقِيلَ: بِمَكَّةَ قَبْلَ الْهِجْرَةِ. وَمَاتَ زَوْجُهَا هُنَالِكَ، لَعَنَهُ اللَّهُ وَقَبَّحَهُ. وَلَمَّا تَأَيَّمَتْ بَعْدَ زَوْجِهَا بَعَثَ رَسُولُ اللَّهِ ﷺ عَمْرَو بْنَ أُمَيَّةَ الضَّمْرِيَّ إِلَى النَّجَاشِيِّ فَزَوَّجَهَا مِنْهُ، وَوَلِيَ الْعَقْدَ خَالِدُ بْنُ سَعِيدِ بْنِ الْعَاصِ، وَأَصْدَقَهَا عَنْهُ النَّجَاشِيُّ أَرْبَعَمِائَةِ دِينَارٍ، وَحَمَلَهَا إِلَيْهِ فِي سَنَةِ سَبْعٍ، وَلَمَّا جَاءَ أَبُوهَا عَامَ الْفَتْحِ لِيَشُدَّ الْعَقْدَ، دَخَلَ عَلَيْهَا، فَثَنَتْ عَنْهُ فِرَاشَ رَسُولِ اللَّهِ ﷺ، فَقَالَ لَهَا: وَاللَّهِ يَا بُنَيَّةُ، مَا أَدْرِي أَرَغِبْتِ بِهَذَا الْفِرَاشِ عَنِّي أَمْ بِي عَنْهُ ؟ ! فَقَالَتْ: بَلْ هُوَ فِرَاشُ رَسُولِ اللَّهِ ﷺ، وَأَنْتَ رَجُلٌ مُشْرِكٌ. فَقَالَ لَهَا: وَاللَّهِ يَا بُنَيَّةَ لَقَدْ لَقِيتِ بَعْدِي شَرًّا. وَقَدْ كَانَتْ مِنْ سَيِّدَاتِ أُمَّهَاتِ الْمُؤْمِنِينَ، وَمِنَ الْعَابِدَاتِ الْوَرِعَاتِ، ؓ. قَالَ مُحَمَّدُ بْنُ عُمَرَ الْوَاقِدِيُّ: بسنده، عَنْ عَوْفِ بْنِ الْحَارِثِ قَالَ: سَمِعْتُ عَائِشَةَ تَقُولُ: دَعَتْنِي أُمُّ حَبِيبَةَ عِنْدَ مَوْتِهَا فَقَالَتْ: قَدْ يَكُونُ بَيْنَنَا مَا يَكُونُ بَيْنَ الضَّرَائِرِ. فَقُلْتُ: يَغْفِرُ اللَّهُ لِي وَلَكِ مَا كَانَ مِنْ ذَلِكَ كُلِّهِ وَتَجَاوَزَ وَحَلَّلَكِ. فَقَالَتْ: سَرَرْتِنِي سَرَّكِ اللَّهُ. وَأَرْسَلَتْ إِلَى أُمِّ سَلَمَةَ فَقَالَتْ لَهَا مِثْلَ ذَلِكَ.
✧ In this year Umm Ḥabībah bt. Abī Sufyān, Mother of the Believers, died. Her name was Ramlah, the sister of Muʿāwiyah. She embraced Islam early and migrated with her husband ʿUbayd Allāh b. Jaḥsh to the land of Abyssinia. There her husband became a Christian, while she remained firm in her religion, ؓ. Ḥabībah was the eldest of her children by him, born to her in Abyssinia. It is said: in Makkah before the Hijrah. Her husband died there, may God curse him and disfigure him. When she became a widow after her husband, the Messenger of God ﷺ sent ʿAmr b. Umayyah al-Ḍamrī to the Negus, and he married her to him. Khālid b. Saʿīd b. al-ʿĀṣ acted as guardian for the contract, and the Negus paid her dowry on his behalf, four hundred dinars, and sent her to him in the year seven. When her father came in the year of the conquest to confirm the marriage, he entered upon her, and she folded away from him the bed of the Messenger of God ﷺ. He said to her: "By God, O my little daughter, I do not know whether you prefer this bed over me or me over it?!" She said: "Rather, it is the bed of the Messenger of God ﷺ, and you are a polytheist man." He said to her: "By God, O my little daughter, you have met after me with evil." She was one of the noble women among the Mothers of the Believers and one of the devout, pious worshippers, ؓ. Muḥammad b. ʿUmar al-Wāqidī said: with his chain of transmission, from ʿAwf b. al-Ḥārith, who said: I heard ʿĀʾishah say: Umm Ḥabībah called me at the time of her death and said: "There may be between us what occurs between co-wives." I said: "May God forgive me and you for all of that, and may He overlook it and absolve you." She said: "You have gladdened me; may God gladden you." She also sent to Umm Salamah, and she said to her the like of that.
Tarikh (al-Tabari) 2126No grade recorded
وفي سَنَةُ خَمْسٍ وَأَرْبَعِينَ وَلَّى مُعَاوِيَةُ الْبَصْرَةَ لِلْحَارِثِ بْنِ عَبْدِ اللَّهِ الْأَزْدِيِّ حِينَ عَزَلَ ابْنَ عَامِرٍ، وَهُوَ مِنْ أَهْلِ الشَّامِ، فَاسْتَعْمَلَ الْحَارِثُ عَلَى شُرْطَتِهِ عَبْدَ اللَّهِ بْنَ عَمْرٍو الثَّقَفِيَّ، فَبَقِيَ الْحَارِثُ أَمِيرًا عَلَى الْبَصْرَةِ أَرْبَعَةَ أَشْهُرٍ، ثُمَّ عَزَلَهُ وَوَلَّاهَا زِيَادًا.
✧ In the year forty-five Muʿāwiyah appointed al-Ḥārith b. ʿAbd Allāh al-Azdī over al-Baṣrah when he dismissed Ibn ʿĀmir, and he was from the people of al-Shām. Al-Ḥārith then appointed ʿAbd Allāh b. ʿAmr al-Thaqafī over his shurṭah. Al-Ḥārith remained governor of al-Baṣrah for four months, then he dismissed him and appointed Ziyād over it.
Tarikh (al-Tabari) 2127No grade recorded
وِلَايَةِ زِيَادِ بْنِ أَبِيهِ الْبَصْرَةَ وَوَلَّى زِيَادًا، فَقَدِمَ زِيَادٌ الْكُوفَةَ وَعَلَيْهَا الْمُغِيرَةُ بْنُ شُعْبَةَ، فَأَقَامَ بِهَا لِيَأْتِيَهُ رَسُولُ مُعَاوِيَةَ بِوِلَايَةِ الْبَصْرَةِ، فَظَنَّ الْمُغِيرَةُ أَنَّهُ قَدْ جَاءَ عَلَى إِمْرَةِ الْكُوفَةِ، فَبَعَثَ إِلَيْهِ وَائِلَ بْنَ حُجْرٍ لِيَعْلَمَ لَهُ خَبَرَهُ، فَاجْتَمَعَ بِهِ فَلَمْ يَقْدِرْ مِنْهُ عَلَى شَيْءٍ، فَجَاءَ الْبَرِيدُ إِلَى زِيَادٍ أَنَّ يَسِيرَ إِلَى الْبَصْرَةِ وَاسْتَعْمَلَهُ عَلَى خُرَاسَانَ وَسِجِسْتَانَ، ثُمَّ جَمَعَ لَهُ الْهِنْدَ وَالْبَحْرَيْنَ وَعُمَانَ. وَدَخَلَ زِيَادٌ الْبَصْرَةَ فِي مُسْتَهَلِّ جُمَادَى الْأُولَى فَخَطَبَهُمْ خُطْبَتَهُ الْبَتْرَاءَ، لَمْ يَحْمَدِ اللَّهَ فِيهَا، وَقِيلَ: بَلْ حَمِدَ اللَّهَ فَقَالَ: الْحَمْدُ لِلَّهِ عَلَى إِفْضَالِهِ وَإِحْسَانِهِ، وَنَسْأَلُهُ مَزِيدًا مِنْ نِعَمِهِ، اللَّهُمَّ كَمَا زِدْتَنَا نِعَمًا فَأَلْهِمْنَا شُكْرًا عَلَى نِعَمِكَ عَلَيْنَا ! أَمَّا بَعْدُ فَإِنَّ الْجَهَالَةَ الْجَهْلَاءَ وَالضَّلَالَةَ الْعَمْيَاءَ، وَالْفُجْرَ الْمُوقِدَ لِأَهْلِهِ النَّارَ، الْبَاقِي عَلَيْهِمْ سَعِيرُهَا، مَا يَأْتِي سُفَهَاؤُكُمْ وَيَشْتَمِلُ عَلَيْهِ حُلَمَاؤُكُمْ مِنَ الْأُمُورِ الْعِظَامِ، فَيَنْبُتُ فِيهَا الصَّغِيرُ وَلَا يَتَحَاشَى عَنْهَا الْكَبِيرُ، كَأَنْ لَمْ تَسْمَعُوا نَبِيَّ اللَّهِ، وَلَمْ تَقْرَءُوا كِتَابَ اللَّهِ، وَلَمْ تَعْلَمُوا مَا أَعَدَّ اللَّهُ مِنَ الثَّوَابِ الْكَرِيمِ لِأَهْلِ طَاعَتِهِ، وَالْعَذَابِ الْأَلِيمِ لِأَهْلِ مَعْصِيَتِهِ فِي الزَّمَنِ السَّرْمَدِ الَّذِي لَا يَزُولُ، أَتَكُونُونَ كَمَنْ طَرَفَتْ عَيْنَهُ الدُّنْيَا، وَسَدَّتْ مَسَامِعَهُ الشَّهَوَاتُ، وَاخْتَارَ الْفَانِيَةَ عَلَى الْبَاقِيَةِ، وَلَا تَذْكُرُونَ أَنَّكُمْ أَحْدَثْتُمْ فِي الْإِسْلَامِ الْحَدَثَ الَّذِي لَمْ تُسْبَقُوا إِلَيْهِ، هَذِهِ الْمَوَاخِيرُ الْمَنْصُوبَةُ وَالضَّعِيفَةُ الْمَسْلُوبَةُ فِي النَّهَارِ الْمُبْصِرِ، وَالْعَدَدُ غَيْرُ قَلِيلٍ، أَلَمْ تَكُنْ مِنْكُمْ نُهَاةٌ تَمْنَعُ الْغُوَاةَ عَنْ دَلَجِ اللَّيْلِ وَغَارَةِ النَّهَارِ ؟ قَرَّبْتُمُ الْقَرَابَةَ وَبَاعَدْتُمُ ( الدِّينَ تَعْتَذِرُونَ ) بِغَيْرِ الْعُذْرِ، وَتَعْطِفُونَ عَلَى الْمُخْتَلِسِ، كُلُّ امْرِئٍ مِنْكُمْ يَذُبُّ عَنْ سَفِيهِهِ، صَنِيعُ مَنْ لَا يَخَافُ عَاقِبَةً، وَلَا يَخْشَى مَعَادًا ! مَا أَنْتُمْ بِالْحُلَمَاءِ، وَلَقَدِ اتَّبَعْتُمُ السُّفَهَاءَ، فَلَمْ يَزَلْ بِهِمْ مَا تَرَوْنَ مِنْ قِيَامِكُمْ دُونَهُمْ حَتَّى انْتَهَكُوا حُرُمَ الْإِسْلَامِ ثُمَّ أَطْرَقُوا وَرَاءَكُمْ كُنُوسًا فِي مَكَانِسِ الرِّيَبِ، حَرَامٌ عَلِيَّ الطَّعَامُ وَالشَّرَابُ حَتَّى أُسَوِّيَهَا بِالْأَرْضِ هَدْمًا وَإِحْرَاقًا ! إِنِّي رَأَيْتُ آخِرَ هَذَا الْأَمْرِ لَا يَصْلُحُ إِلَّا بِمَا صَلَحَ بِهِ أَوَّلُهُ، لِينٌ فِي غَيْرِ ضَعْفٍ، وَشِدَّةٌ فِي غَيْرِ ( جَبْرِيَّةٍ ) وَعُنْفٍ، وَإِنِّي لَأُقْسِمُ بِاللَّهِ لَآخُذَنَّ الْوَلِيَّ بِالْوَلِيِّ، وَالْمُقِيمَ بِالظَّاعِنِ، وَالْمُقْبِلَ بِالْمُدْبِرِ، وَالصَّحِيحَ مِنْكُمْ بِالسَّقِيمِ، حَتَّى يَلْقَى الرَّجُلُ مِنْكُمْ أَخَاهُ فَيَقُولُ: انْجُ سَعْدُ فَقَدْ هَلَكَ سَعِيدٌ، أَوْ تَسْتَقِيمُ لِي قَنَاتُكُمْ، إِنَّ كِذْبَةَ الْمِنْبَرِ بَلْقَاءُ مَشْهُورَةٌ، فَإِذَا تَعَلَّقْتُمْ عَلِيَّ بِكِذْبَةٍ فَقَدْ حَلَّتْ لَكُمْ مَعْصِيَتِي، مَنْ بُيِّتَ مِنْكُمْ فَأَنَا ضَامِنٌ لِمَا ذَهَبَ لَهُ، إِيَّايَ وَدَلَجَ اللَّيْلِ، فَإِنِّي لَا أَوُتَى بِمُدْلِجٍ إِلَّا سَفَكْتُ دَمَهُ، وَقَدْ أَجَّلْتُكُمْ فِي ذَلِكَ بِقَدْرِ مَا يَأْتِي الْخَبَرُ الْكُوفَةَ وَيَرْجِعُ إِلَيْكُمْ، وَإِيَّايَ وَدَعْوَى الْجَاهِلِيَّةِ فَإِنِّي لَا أَجِدُ أَحَدًا دَعَا بِهَا إِلَّا قَطَعْتُ لِسَانَهُ. وَقَدْ أَحْدَثْتُمْ أَحْدَاثًا لَمْ تَكُنْ، وَقَدْ أَحْدَثْنَا لِكُلِّ ذَنْبٍ عُقُوبَةً، فَمَنْ غَرَّقَ قَوْمًا غَرَّقْنَاهُ، وَمَنْ حَرَّقَ عَلَى قَوْمٍ حَرَّقْنَاهُ، وَمَنْ نَقَبَ بَيْتًا نَقَبْتُ عَنْ قَلْبِهِ، وَمَنْ نَبَشَ قَبْرًا دَفَنْتُهُ فِيهِ حَيًّا، فَكُفُّوا عَنِّي أَيْدِيَكُمْ وَأَلْسِنَتَكُمْ أَكْفُفْ عَنْكُمْ لِسَانِي وَيَدِي، وَإِيَّايَ لَا يَظْهَرُ مِنْ أَحَدٍ مِنْكُمْ خِلَافُ مَا عَلَيْهِ عَامَّتُكُمْ إِلَّا ضَرَبْتُ عُنُقَهُ، وَقَدْ كَانَتْ بَيْنِي وَبَيْنَ أَقْوَامٍ إِحَنٌ فَجَعَلْتُ ذَلِكَ دُبُرَ أُذُنِي وَتَحْتَ قَدَمِي، فَمَنْ كَانَ مِنْكُمْ مُحْسِنًا فَلْيَزْدَدْ إِحْسَانًا، وَمَنْ كَانَ مُسِيئًا فَلْيَنْزِعْ عَنْ إِسَاءَتِهِ. إِنِّي لَوْ عَلِمْتُ أَنَّ أَحَدَكُمْ قَدْ قَتَلَهُ السُّلُّ مِنْ بُغْضِي لَمْ أَكْشِفْ لَهُ قِنَاعًا، وَلَمْ أَهْتِكْ لَهُ سِتْرًا حَتَّى يُبْدِيَ لِي صَفْحَتَهُ، فَإِذَا فَعَلَ لَمْ أُنَاظِرْهُ، فَاسْتَأْنِفُوا أُمُورَكُمْ، وَأَعِينُوا عَلَى أَنْفُسِكُمْ، فَرُبَّ مُبْتَئِسٍ بِقُدُومِنَا سَيُسَرُّ، وَمَسْرُورٍ بِقُدُومِنَا سَيَبْتَئِسُ. أَيُّهَا النَّاسُ إِنَّا أَصْبَحْنَا لَكُمْ سَاسَةً، وَعَنْكُمْ ذَادَةً، نَسُوسُكُمْ بِسُلْطَانِ اللَّهِ الَّذِي أَعْطَانَا، وَنَذُودُ عَنْكُمْ بِفَيْءِ اللَّهِ الَّذِي خَوَّلَنَا، فَلَنَا عَلَيْكُمُ السَّمْعُ وَالطَّاعَةُ فِيمَا أَحْبَبْنَا، وَلَكُمْ عَلَيْنَا الْعَدْلُ فِيمَا وَلِينَا، فَاسْتَوْجِبُوا عَدْلَنَا وَفَيْئَنَا بِمُنَاصَحَتِكُمْ، وَاعْلَمُوا أَنِّي مَهْمَا قَصَّرْتُ عَنْهُ فَإِنِّي لَا أُقَصِّرُ عَنْ ثَلَاثٍ: لَسْتُ مُحْتَجِبًا عَنْ طَالِبِ حَاجَةٍ مِنْكُمْ وَلَوْ أَتَانِي طَارِقًا بِلَيْلٍ، وَلَا حَابِسًا رِزْقًا وَلَا عَطَاءً عَنْ إِبَّانِهِ، وَلَا مُجَمِّرًا لَكُمْ بَعْثًا، فَادْعُوا اللَّهَ بِالصَّلَاحِ لِأَئِمَّتِكُمْ فَإِنَّهُمْ سَاسَتُكُمُ الْمُؤَدِّبُونَ، وَكَهْفِكُمُ الَّذِي إِلَيْهِ تَأْوُونَ، وَمَتَى تَصْلُحُوا يَصْلُحُوا، وَلَا تُشْرِبُوا قُلُوبَكُمْ بُغْضَهُمْ فَيَشْتَدَّ لِذَلِكَ غَيْظُكُمْ، وَيَطُولَ لَهُ حُزْنُكُمْ، وَلَا تُدْرِكُوا حَاجَتَكُمْ، مَعَ أَنَّهُ لَوِ اسْتُجِيبَ لَكُمْ لَكَانَ شَرًّا لَكُمْ، أَسْأَلُ اللَّهَ أَنْ يُعِينَ كُلًّا عَلَى كُلٍّ، فَإِذَا رَأَيْتُمُونِي أُنَفِّذُ فِيكُمُ الْأَمْرَ فَأَنْفِذُوهُ عَلَى أَذْلَالِهِ، وَإِنَّ لِي فِيكُمْ لَصَرْعَى كَثِيرَةً، فَلْيَحْذَرْ كُلُّ امْرِئٍ مِنْكُمْ أَنْ يَكُونَ مِنْ صَرْعَايَ. فَقَامَ إِلَيْهِ عَبْدُ اللَّهِ بْنُ الْأَهْتَمِ فَقَالَ: أَشْهَدُ أَيُّهَا الْأَمِيرُ أَنَّكَ أُوتِيتَ الْحِكْمَةَ وَفَصْلَ الْخِطَابِ. فَقَالَ: كَذَبْتَ، ذَاكَ نَبِيُّ اللَّهِ دَاوُدُ ! فَقَالَ الْأَحْنَفُ: قَدْ قُلْتَ فَأَحْسَنْتَ أَيُّهَا الْأَمِيرُ، وَالثَّنَاءُ بَعْدَ الْبَلَاءِ، وَالْحَمْدُ بَعْدَ الْعَطَاءِ، وَإِنَّا لَنْ نُثْنِيَ حَتَّى نَبْتَلِيَ. فَقَالَ زِيَادٌ: صَدَقْتَ. فَقَامَ إِلَيْهِ أَبُو بِلَالٍ مِرْدَاسُ بْنُ أُدَيَّةَ، وَهُوَ مِنَ الْخَوَارِجِ، وَقَالَ: أَنْبَأَ اللَّهُ بِغَيْرِ مَا قُلْتَ، قَالَ اللَّهُ تَعَالَى: وَإِبْرَاهِيمَ الَّذِي وَفَّى أَلَّا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى وَأَنْ لَيْسَ لِلْإِنْسَانِ إِلَّا مَا سَعَى. فَأَوْعَدَنَا اللَّهُ خَيْرًا مِمَّا أَوْعَدْتَنِي يَا زِيَادُ. فَقَالَ زِيَادٌ: إِنَّا لَا نَجِدُ إِلَى مَا تُرِيدُ أَنْتَ وَأَصْحَابُكَ سَبِيلًا حَتَّى نَخُوضَ إِلَيْهَا الدِّمَاءَ. وَاسْتَعْمَلَ زِيَادٌ عَلَى شُرْطَتِهِ عَبْدَ اللَّهِ بْنَ حِصْنٍ، وَأَجَّلَ النَّاسَ حَتَّى بَلَغَ الْخَبَرُ الْكُوفَةَ وَعَادَ إِلَيْهِ وُصُولُ الْخَبَرِ، فَكَانَ يُؤَخِّرُ الْعِشَاءَ الْآخِرَةَ ثُمَّ يُصَلِّي فَيَأْمُرُ رَجُلًا أَنْ يَقْرَأَ سُورَةَ الْبَقَرَةِ أَوْ مِثْلَهَا يُرَتِّلُ الْقُرْآنَ، فَإِذَا فَرَغَ أَمْهَلَ بِقَدْرِ مَا يَرَى أَنَّ إِنْسَانًا يَبْلُغُ أَقْصَى الْبَقَرَةِ، ثُمَّ يَأْمُرُ صَاحِبَ شُرْطَتِهِ بِالْخُرُوجِ، فَيَخْرُجُ فَلَا يَرَى إِنْسَانًا إِلَّا قَتَلَهُ، فَأَخَذَ ذَاتَ لَيْلَةٍ أَعْرَابِيًّا فَأَتَى بِهِ زِيَادًا فَقَالَ: هَلْ سَمِعْتَ النِّدَاءَ ؟ فَقَالَ: لَا وَاللَّهِ قَدِمْتُ بِحَلُوبَةٍ لِي وَغَشِيَنِي اللَّيْلُ فَاضْطَرَرْتُهَا إِلَى مَوْضِعٍ وَأَقَمْتُ لِأُصْبِحَ وَلَا عِلْمَ لِي بِمَا كَانَ مِنَ الْأَمِيرِ. فَقَالَ: أَظُنُّكَ وَاللَّهِ صَادِقًا وَلَكِنْ فِي قَتْلِكَ صَلَاحُ الْأُمَّةِ. ثُمَّ أَمَرَ بِهِ فَضُرِبَتْ عُنُقُهُ. وَكَانَ زِيَادٌ أَوَّلَ مَنْ شَدَّدَ أَمْرَ السُّلْطَانِ، وَأَكَّدَ الْمُلْكَ لِمُعَاوِيَةَ، وَجَرَّدَ سَيْفَهُ، وَأَخَذَ بِالظِّنَّةِ، وَعَاقَبَ عَلَى الشُّبْهَةِ، وَخَافَهُ النَّاسُ خَوْفًا شَدِيدًا حَتَّى أَمِنَ بَعْضُهُمْ بَعْضًا، وَحَتَّى كَانَ الشَّيْءُ يُسْقِطُ مِنْ يَدِ الرَّجُلِ أَوِ الْمَرْأَةِ فَلَا يَعْرِضُ لَهُ أَحَدٌ حَتَّى يَأْتِيَهُ صَاحِبُهُ فَيَأْخُذَهُ، وَلَا يُغْلِقُ أَحَدٌ بَابَهُ. ( وَأَدَرَّ الْعَطَاءَ )، وَبَنَى مَدِينَةَ الرِّزْقِ، وَجَعَلَ الشُّرَطَ أَرْبَعَةَ آلَافٍ، وَقِيلَ لَهُ: إِنَّ السَّبِيلَ مَخُوفَةٌ. فَقَالَ: لَا أُعَانِي شَيْئًا وَرَاءَ الْمِصْرِ حَتَّى أُصْلِحَ الْمِصْرَ، فَإِنْ غَلَبَنِي فَغَيْرُهُ أَشَدُّ غَلَبَةً مِنْهُ. فَلَمَّا ضَبَطَ الْمِصْرَ وَأَصْلَحَهُ تَكَلَّفَ مَا وَرَاءَ ذَلِكَ فَأَحْكَمَهُ. عُمَّالِ زِيَادٍ اسْتَعَانَ زِيَادٌ بِعِدَّةٍ مِنْ أَصْحَابِ النَّبِيِّ ﷺ مِنْهُمْ: عِمْرَانُ بْنُ حُصَيْنٍ الْخُزَاعِيُّ وَلَّاهُ قَضَاءَ الْبَصْرَةِ، وَأَنَسُ بْنُ مَالِكٍ، وَعَبْدُ الرَّحْمَنِ بْنُ سَمُرَةَ، وَسَمُرَةُ بْنُ جُنْدَبٍ. فَأَمَّا عِمْرَانُ فَاسْتَعْفَى مِنَ الْقَضَاءِ فَأَعْفَاهُ. وَاسْتَقْضَى عَبْدَ اللَّهِ بْنَ فَضَالَةَ اللَّيْثِيَّ، ثُمَّ أَخَاهُ عَاصِمًا، ثُمَّ زُرَارَةَ بْنَ أَوْفَى، وَكَانَتْ أُخْتُهُ عِنْدَ زِيَادٍ. وَقِيلَ إِنَّ زِيَادًا أَوَّلُ مَنْ سَيَّرَ بَيْنَ يَدَيْهِ بِالْحِرَابِ وَالْعَمَدِ، وَاتَّخَذَ الْحَرَسَ رَابِطَةً خَمْسَمِائَةٍ لَا يُفَارِقُونَ الْمَسْجِدَ. وَجَعَلَ خُرَاسَانَ أَرْبَاعًا، وَاسْتَعْمَلَ عَلَى مَرْوَ أُمَيْرَ بْنَ أَحْمَرَ، وَعَلَى نَيْسَابُورَ خُلَيْدَ بْنَ عَبْدِ اللَّهِ الْحَنَفِيَّ، وَعَلَى مَرْوِ الرُّوذِ وَالْفَارِيَابِ وَالطَّالَقَانِ قَيْسَ بْنَ الْهَيْثَمِ، وَعَلَى هَرَاةَ وَبَاذَغِيسَ [ وَقَادِسَ ] وَبُوشَنْجَ نَافِعَ بْنَ خَالِدٍ الطَّاحِيَّ، ثُمَّ عَتَبَ عَلَيْهِ فَعَزَلَهُ. وَسَبَبُ تَغَيُّرِهِ عَلَيْهِ أَنَّ نَافِعًا بَعْثَ بِخُوَانَ بَاذْزَهْرَ إِلَى زِيَادٍ قَوَائِمُهُ مِنْهُ، فَأَخَذَ نَافِعٌ مِنْهَا قَائِمَةً وَعَمَلَ مَكَانَهَا قَائِمَةً مِنْ ذَهَبٍ وَبَعَثَ الْخُوَانَ مَعَ غُلَامٍ لَهُ اسْمُهُ زَيْدٌ، وَكَانَ يَلِي أُمُورَ نَافِعٍ كُلَّهَا، فَسَعَى زَيْدٌ بِنَافِعٍ إِلَى زِيَادٍ وَقَالَ: إِنَّهُ خَانَكَ وَأَخَذَ قَائِمَةَ الْخُوَانِ. فَعَزَلَهُ زِيَادٌ وَحَبَسَهُ وَكَتَبَ عَلَيْهِ كِتَابًا بِمِائَةِ أَلْفٍ، وَقِيلَ: بِثَمَانِمِائَةِ أَلْفٍ، فَشَفَعَ فِيهِ رِجَالٌ مِنْ وُجُوهِ الْأَزْدِ فَأَطْلَقَهُ. وَاسْتَعْمَلَ الْحَكَمَ بْنَ عَمْرٍو الْغِفَارِيَّ، وَكَانَتْ لَهُ صُحْبَةٌ، وَكَانَ زِيَادٌ قَالَ لِحَاجِبِهِ: ادْعُ لِيَ الْحَكَمَ، يُرِيدُ الْحَكَمَ بْنَ أَبِي الْعَاصِ الثَّقَفِيَّ، لِيُوَلِّيَهُ خُرَاسَانَ، فَخَرَجَ حَاجِبُهُ فَرَأَى الْحَكَمَ بْنَ عَمْرٍو الْغِفَارِيَّ فَاسْتَدْعَاهُ، فَحِينَ رَآهُ زِيَادٌ قَالَ لَهُ: مَا أَرَدْتُكَ وَلَكِنَّ اللَّهَ أَرَادَكَ ! فَوَلَّاهُ خُرَاسَانَ وَجَعَلَ مَعَهُ رِجَالًا عَلَى جِبَايَةِ الْخَرَاجِ، مِنْهُمْ: أَسْلَمُ بْنُ زُرْعَةَ الْكِلَابِيُّ وَغَيْرُهُ، وَغَزَا الْحَكَمُ طَخَارُسْتَانَ، فَغَنِمَ غَنَائِمَ كَثِيرَةً، ثُمَّ مَاتَ، وَاسْتَخْلَفَ أَنَسَ بْنَ أَبِي أُنَاسِ بْنِ زُنَيْمٍ، فَعَزَلَهُ زِيَادٌ وَكَتَبَ إِلَى خُلَيْدِ بْنِ عَبْدِ اللَّهِ الْحَنَفِيِّ بِوِلَايَةِ خُرَاسَانَ، ثُمَّ بَعَثَ الرَّبِيعَ بْنَ زِيَادٍ الْحَارِثِيَّ فِي خَمْسِينَ أَلْفًا مِنَ الْبَصْرَةِ وَالْكُوفَةِ.
✧ The appointment of Ziyād b. Abīhi over al-Baṣrah And he appointed Ziyād. Ziyād came to al-Kūfah, where al-Mughīrah b. Shuʿbah was governor, and stayed there until Muʿāwiyah's messenger came to him with the governorship of al-Baṣrah. Al-Mughīrah thought that he had come for the command of al-Kūfah, so he sent Wāʾil b. Ḥujr to him to learn his news. He met with him but could get nothing from him. Then the courier came to Ziyād that he should proceed to al-Baṣrah, and he appointed him over Khurāsān and Sijistān. Then he combined for him al-Hind, al-Baḥrayn, and ʿUmān. Ziyād entered al-Baṣrah at the beginning of Jumādā al-Ūlā and delivered his Batrāʾ sermon, in which he did not praise God. It is said: rather, he praised God and said: Praise be to God for His grace and His goodness, and we ask Him for more of His blessings. O God, just as You have increased us in blessings, inspire us with gratitude for Your blessings upon us! Now then, ignorance, the most ignorant, and misguidance, the blind, and the wickedness that kindles for its people the Fire, whose blaze remains upon them—what your fools bring and your forbearing ones embrace of great matters! In them the young grow up and the old do not shrink from them. It is as if you have not heard God's Prophet, and have not recited God's Book, and do not know what God has prepared of generous reward for the people of obedience to Him, and painful punishment for the people of disobedience to Him in the everlasting time that does not cease. Will you be like one whose eye the world has dazzled, whose ears desires have stopped, and who has chosen the perishable over the everlasting, and do you not remember that you have introduced into Islam an innovation that you were not preceded in? These brothels set up and the weak woman robbed in broad daylight, and the number is not small. Were there not among you forbidders to prevent the misguided from the night travel and the daytime raid? You have brought near kinship and distanced religion, excusing yourselves without excuse, and you incline toward the thief. Every one of you defends his fool, the deed of one who does not fear an outcome and does not dread a return! You are not the forbearing; indeed, you have followed the fools. Their condition has not ceased, as you see from your standing with them, until they violated the sanctities of Islam, and then they slunk away behind you, hiding in dens of doubt. Food and drink are forbidden to me until I level them to the ground by demolition and burning! I have seen that the latter part of this affair will not be set right except by what set right its first part: gentleness without weakness, and severity without compulsion or violence. By God, I swear I will seize the near for the near, the resident for the departing, the advancing for the retreating, and the healthy among you for the sick, until a man among you meets his brother and says: Save yourself, Saʿd, for Saʿīd has perished; or until your spears straighten for me. The lie from the pulpit is a white, notorious one, so if you seize upon me a lie, then disobedience to me becomes lawful to you. Whoever among you is attacked at night, I am guarantor for what he has lost. Beware of the night travel, for I will not be brought anyone who travels by night except that I shed his blood. I have given you respite in that for as long as it takes news to reach al-Kūfah and return to you. Beware of the claim of the Jāhiliyyah, for I will not find anyone who calls by it except that I cut out his tongue. You have brought about new things that did not exist, and we have brought about for every sin a punishment. Whoever drowns a people, we drown him. Whoever burns a people, we burn him. Whoever breaks into a house, I bore into his heart. Whoever digs up a grave, I bury him in it alive. So withhold from me your hands and your tongues, and I will withhold from you my tongue and my hand. Beware: let no one among you show opposition to what your generality is upon, except that I strike his neck. There were resentments between me and some people, and I have put that behind my ear and under my foot. Whoever among you is good, let him increase in goodness, and whoever is bad, let him desist from his evil. If I knew that one of you had been killed by consumption out of hatred for me, I would not uncover a veil for him, nor tear a screen for him, until he shows me his face. If he does, I will not grant him respite. So begin your affairs anew, and help yourselves, for perhaps one distressed by our coming will be glad, and one glad at our coming will be distressed. O people, we have become for you governors and defenders on your behalf. We govern you with the authority of God which He has given us, and we defend you with the spoil of God which He has granted us. To us from you is hearing and obedience in what we love, and to you from us is justice in what we oversee. So deserve our justice and our spoil by your sincerity. And know that whatever I fall short in, I will not fall short in three things: I will not hide myself from any seeker of need among you, even if he comes to me knocking at night; I will not withhold provision or stipend beyond its time; and I will not detain your expedition. So call upon God for the righteousness of your imams, for they are your governors and discipliners, and your refuge to which you resort. When you are righteous, they are righteous. Do not fill your hearts with hatred of them, lest your rage intensify and your grief lengthen, and you will not attain your need; besides, if it were answered for you, it would be evil for you. I ask God to help each against each. When you see me carrying out an order among you, carry it out in its humility. I have many victims among you; let every man beware of being one of my victims. Then ʿAbd Allāh b. al-Ahtam stood up to him and said: I bear witness, O governor, that you have been given wisdom and decisive speech. He said: You lie. That is God's Prophet Dāwūd! Al-Aḥnaf said: You have spoken well, O governor, and praise comes after trial, and thanks after giving. We will not praise until we test. Ziyād said: You have spoken truth. Then Abū Bilāl Mirdās b. Udayyah stood up to him—he was one of the Khawārij—and said: God has informed otherwise than what you said. God Almighty said: And Abraham who fulfilled: that no bearer of burdens shall bear the burden of another, and that man shall have only what he strives for. So God has promised us better than what you promised me, O Ziyād. Ziyād said: We find no way to what you and your companions want except by wading through blood to it. Ziyād appointed ʿAbd Allāh b. Ḥiṣn over his police, and gave the people a deadline until the news reached al-Kūfah and its arrival returned to him. He would delay the latter ʿIshāʾ prayer, then pray, then order a man to recite Sūrat al-Baqarah or its like, reciting the Qurʾān slowly. When he finished, he would give as much time as he thought a person could reach the farthest part of al-Baqarah, then order his chief of police to go out. He would go out and see no one except that he killed him. One night he seized a bedouin and brought him to Ziyād. He said: Did you hear the call? He said: No, by God, I came with a milch camel of mine and night overtook me, so I forced it to a place and stayed until morning, and I had no knowledge of what the governor had done. He said: I think, by God, you are truthful, but in killing you is the welfare of the community. Then he ordered him, and his neck was struck. Ziyād was the first to tighten the matter of the sultan, to consolidate the kingdom for Muʿāwiyah, to bare his sword, to act on suspicion, and to punish on doubt. The people feared him with intense fear, until some of them felt safe from others, and until a thing would fall from a man's or woman's hand and no one would touch it until its owner came and took it, and no one would lock his door. He made the stipend flow, built the city of al-Rizq, and made the police four thousand. It was said to him: The road is dangerous. He said: I will not undertake anything beyond the garrison city until I set right the garrison city; if it overcomes me, then anything else is stronger in overcoming than it. When he had controlled the garrison city and set it right, he undertook what was beyond that and made it firm. Ziyād's governors Ziyād sought help from a number of the Prophet's companions ﷺ, among them: ʿImrān b. Ḥuṣayn al-Khuzāʿī, whom he appointed judge of al-Baṣrah; Anas b. Mālik; ʿAbd al-Raḥmān b. Samurah; and Samurah b. Jundab. As for ʿImrān, he asked to be excused from the judgeship, and he excused him. He appointed as judge ʿAbd Allāh b. Faḍālah al-Laythī, then his brother ʿĀṣim, then Zurārah b. Awfā, whose sister was married to Ziyād. It is said that Ziyād was the first to have spears and staffs carried before him, and to take a guard of five hundred as a garrison who did not leave the mosque. He divided Khurāsān into quarters, and appointed over Marw Umayr b. Aḥmar, over Naysābūr Khulayd b. ʿAbd Allāh al-Ḥanafī, over Marw al-Rūdh, al-Fāryāb, and al-Ṭālaqān Qays b. al-Haytham, and over Harāt, Bādhaghīs [and Qādis] and Būshanj Nāfiʿ b. Khālid al-Ṭāḥī. Then he became angry with him and dismissed him. The reason for his change toward him was that Nāfiʿ sent to Ziyād a table of bādhzahr whose legs were from it. Nāfiʿ took one leg from it and made in its place a leg of gold, and sent the table with a servant of his named Zayd, who managed all of Nāfiʿ's affairs. Zayd denounced Nāfiʿ to Ziyād and said: He betrayed you and took one leg of the table. So Ziyād dismissed him and imprisoned him, and wrote against him a document for one hundred thousand, or it is said for eight hundred thousand. Men of the chiefs of al-Azd interceded for him, and he released him. He appointed al-Ḥakam b. ʿAmr al-Ghifārī, who had companionship. Ziyād had said to his chamberlain: Call al-Ḥakam for me, meaning al-Ḥakam b. Abī al-ʿĀṣ al-Thaqafī, to appoint him over Khurāsān. His chamberlain went out and saw al-Ḥakam b. ʿAmr al-Ghifārī and summoned him. When Ziyād saw him, he said to him: I did not mean you, but God meant you! So he appointed him over Khurāsān and placed with him men for collecting the land tax, among them Aslam b. Zurʿah al-Kilābī and others. Al-Ḥakam raided Ṭukhāristān and gained much booty, then died, and appointed as his successor Anas b. Abī Unās b. Zunaym. Ziyād dismissed him and wrote to Khulayd b. ʿAbd Allāh al-Ḥanafī with the governorship of Khurāsān. Then he sent al-Rabīʿ b. Ziyād al-Ḥārithī with fifty thousand from al-Baṣrah and al-Kūfah.
Tarikh (al-Tabari) 2128No grade recorded
قَالَ ابْنُ جَرِيرٍ: وَحَجَّ بِالنَّاسِ فِي هَذِهِ السَّنَةِ مَرْوَانُ بْنُ الْحَكَمِ وَكَانَ نَائِبَ الْمَدِينَةَ. وَكَانَتِ الْوُلَاةُ وَالْعُمَّالُ هُمُ الَّذِينَ كَانُوا فِي السَّنَةِ الْمَاضِيَةِ.
✧ Ibn Jarīr said: Marwān b. al-Ḥakam led the people in the pilgrimage this year. He was the governor of Madinah. The governors and officials were the same as those in the previous year.
Tarikh (al-Tabari) 2129No grade recorded
وَفِي هَذِهِ السَّنَةِ تُوُفِّيَ زَيْدُ بْنُ ثَابِتٍ الْأَنْصَارِيُّ أَحَدُ كُتَّابِ الْوَحْيِ ، وَهُوَ الَّذِي كَتَبَ هَذَا الْمُصْحَفَ الْإِمَامَ الَّذِي بِالشَّامِ ، عَنْ أَمْرِ عُثْمَانَ بْنِ عَفَّانَ، وَهُوَ خَطٌّ جَيِّدٌ قَوِّيٌّ جِدًّا فِيمَا رَأَيْتُهُ، وَقَدْ كَانَ زَيْدُ بْنُ ثَابِتٍ مِنْ أَشَدِّ النَّاسِ ذَكَاءً، تَعَلَّمَ لِسَانَ يَهُودَ وَكِتَابَهُمْ فِي خَمْسَةَ عَشَرَ يَوْمًا . قَالَ أَبُو الْحَسَنِ بْنُ الْبَرَاءِ: تَعَلَّمَ الْفَارِسِيَّةَ مِنْ رَسُولِ كِسْرَى فِي ثَمَانِيَةَ عَشَرَ يَوْمًا، وَتَعَلَّمَ الْحَبَشِيَّةَ وَالرُّومِيَّةَ وَالْقِبْطِيَّةَ مِنْ خُدَّامِ رَسُولِ اللَّهِ ﷺ. قَالَ الْوَاقِدِيُّ: وَأَوَّلُ مَشَاهِدِهِ الْخَنْدَقُ، وَهُوَ ابْنُ خَمْسَ عَشْرَةَ سَنَةً. وعَنْ يَحْيَى بْنِ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ سَعْدِ بْنِ زُرَارَةَ، قَالَ: قَالَ زَيْدُ بْنُ ثَابِتٍ: كَانَتْ وَقْعَةُ بُغَاثٍ وَأَنَا ابْنُ سِتِّ سِنِينَ، وَكَانَتْ قَبْلَ هِجْرَةِ رَسُولِ اللَّهِ ﷺ بِخَمْسِ سِنِينَ، فَقَدِمَ رَسُولُ اللَّهِ ﷺ الْمَدِينَةَ وَأَنَا ابْنُ إِحْدَى عَشْرَةَ سَنَةً، وَأُتِيَ بِي رَسُولُ اللَّهِ ﷺ، فَقَالُوا: غُلَامٌ مِنَ الْخَزْرَجِ قَدْ قَرَأَ سِتَّ عَشْرَةَ سُورَةً، فَلَمْ أُجَزْ فِي بَدْرٍ وَلَا أُحُدٍ، وَأُجِزْتُ فِي الْخَنْدَقِ. وعَنْ خَارِجَةَ بْنِ زَيْدِ بْنِ ثَابِتٍ، عَنْ أَبِيهِ: أَنَّ رَسُولَ اللَّهِ ﷺ أَمَرَهُ أَنْ يَتَعَلَّمَ كِتَابَ يَهُودَ، وَقَالَ: "إِنِّي لَا آمَنُهُمْ أَنْ يُبَدِّلُوا كِتَابِي ". فَقَالَ: فَتَعَلَّمْتُهُ فِي بِضْعَ عَشْرَ. قَالَ ابْنُ سَعْدٍ: وَقَالَ مُحَمَّدُ بْنُ عُمَرَ كَانَ زَيْدٌ يَكْتُبُ كِتَابَ الْعَرَبِيَّةِ وَكِتَابَ الْعِبْرَانِيَّةِ، وَأَوَّلُ مَشْهَدٍ شَهِدَهُ مَعَ رَسُولِ اللَّهِ ﷺ الْخَنْدَقُ، وَكَانَ مِمَّنْ يَنْقُلُ التُّرَابَ يَوْمَئِذٍ، وَقَالَ رَسُولُ اللَّهِ ﷺ: "أَعْلَمُهُمْ بِالْفَرَائِضِ زَيْدٌ " وَاسْتَعْمَلَهُ عُمَرُ عَلَى الْقَضَاءِ. وعَنِ ابْنِ إِسْحَاقَ، أَنَّهُ سَمِعَ مَسْرُوقًا يَقُولُ: أَتَيْتُ الْمَدِينَةَ فَسَأَلْتُ عَنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ، فَإِذَا زَيْدُ بْنُ ثَابِتٍ مِنَ الرَّاسِخِينَ فِي الْعِلْمِ. وعَنِ ابْنِ عَبَّاسٍ: أَنَّهُ أَخَذَ لِزَيْدِ بْنِ ثَابِتٍ بِالرِّكَابِ، فَقَالَ: تَنَحَّ يَا ابْنَ عَمِّ رَسُولِ اللَّهِ ﷺ، فَقَالَ: هَكَذَا يُفْعَلُ بِعُلَمَائِنَا وَكُبَرَائِنَا. وعَنْ ثَابِتِ بْنِ عُبَيْدٍ، قَالَ: كَانَ زَيْدُ بْنُ ثَابِتٍ مِنْ أَفْكَهِ النَّاسِ فِي بَيْتِهِ، وَأَزْمَتِهِ إِذَا خَرَجَ إِلَى الرِّجَالِ. وعن مُحَمَّدُ بْنُ سِيرِينَ، قَالَ: خَرَجَ زَيْدُ بْنُ ثَابِتٍ يَوْمَ الْجُمُعَةِ فَاسْتَقْبَلَهُ النَّاسُ رَاجِعِينَ، فَدَخَلَ دَارًا، فَقِيلَ لَهُ: فَقَالَ: مَنْ لَا يَسْتَحِي مِنَ النَّاسِ لَا يَسْتَحِي مِنَ اللَّهِ. وعَنْ زَيْدِ بْنِ ثَابِتٍ، قَالَ: أَرْسَلَ إِلَيَّ أَبُو بَكْرٍ مَقْتَلَ أَهْلِ الْيَمَامَةِ، فَقَالَ: إِنَّ الْقَتْلَ قَدِ اسْتَحَرَّ بِقُرَّاءِ الْقُرْآنِ، وَإِنِّي أَخْشَى أَنْ يَذْهَبَ كَثِيرًا مِنَ الْقُرْآنِ، فَإِنِّي أَرَى أَنْ يُجْمَعَ الْقُرْآنُ، وَأَنْتَ رَجُلٌ شَابٌّ عَاقِلٌ لَا نَتَّهِمُكَ، وَقَدْ كُنْتَ تَكْتُبُ لِرَسُولِ اللَّهِ ﷺ الْوَحْيَ، فَتَتَّبِعِ الْقُرْآنَ فَأَجْمَعْهُ. قَالَ زَيْدٌ: فَوَاللَّهِ لَوْ كَلَّفَنِي نَقْلَ جَبَلٍ أَنْقُلُهُ حَجَرًا حَجَرًا مَا كَانَ أَثْقَلَ عَلَيَّ مِمَّا أَمَرَنِي بِهِ، فَقُمْتُ فَتَتَبَّعْتُ الْقُرْآنَ أَجْمَعُهُ مِنَ الرِّقَاعِ وَالْعُسْبِ وَالْأَكْتَافِ وَصُدُورِ الرِّجَالِ، فَوَجَدْتُ آخِرَ سُورَةِ التَّوْبَةِ مَعَ خُرَيْمَةَ بْنِ ثَابِتٍ: لَقَدْ جَاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ الْآيَتَيْنِ. قَالَ عُلَمَاءُ السِّيَرِ: أَتَى خَرِيمَةُ بْنُ ثَابِتٍ بِهَاتَيْنِ الْآيَتَيْنِ، قَالَ زَيْدٌ: مَنْ يَشْهَدُ مَعَكَ، قَالَ: عُمَرُ أَنَا. وَكَانَ أَبُو بَكْرٍ قَدْ قَالَ: إِذَا أَتَاكُمْ أَحَدٌ بِشَيْءٍ مِنَ الْقُرْآنِ تُنْكِرَانِهِ فَشَهِدَ عَلَيْهِ رَجُلَانِ، فَأَثْبِتَاهُ. وَلَمَّا نَسَخَ عُثْمَانُ الْمَصَاحِفَ أَمَرَ أُبَيَّ بْنَ كَعْبٍ أَنْ يُمْلِيَ وَزَيْدًا أَنْ يَكْتُبَ، وَكَانَ عُمَرُ ؓ يَسْتَخْلِفُ زَيْدًا عَلَى الْمَدِينَةِ إِذَا سَافَرَ، وَلَمَّا حُوصِرَ عُثْمَانُ كَانَ زَيْدٌ يَذُبُّ عَنْهُ، وَدَخَلَ عَلَيْهِ فَقَالَ: هَذِهِ الْأَنْصَارُ يَقُولُونَ جِئْنَا لِنَنْصُرَ اللَّهَ مَرَّتَيْنِ، فَقَالَ عُثْمَانُ: أَمَّا الْقِتَالُ فَلَا. تُوُفِّيَ زَيْدٌ بِالْمَدِينَةِ فِي هَذِهِ السَّنَةِ وَهُوَ ابْنُ سِتَّةٍ وَخَمْسِينَ سَنَةً، وَمَاتَ قَبْلَ أَنْ تَصْفَرَّ الشَّمْسُ، فَلَمْ يَخْرُجْ حَتَّى أَصْبَحَ، فَصَلَّى عَلَيْهِ مَرْوَانُ. وَقِيلَ: إِنَّهُ تُوُفِّيَ سَنَةَ خَمْسٍ وَخَمْسِينَ. وَقِيلَ: سَنَةَ إِحْدَى وَخَمْسِينَ. وَقَالَ ابْنُ عَبَّاسٍ: لَقَدْ مَاتَ الْيَوْمَ عِلْمٌ كَثِيرٌ، وَقَالَ أَبُو هُرَيْرَةَ: مَاتَ خَيْرُ هَذِهِ الْأُمَّةِ. سلمة بن سلامة بن وقش وَفِيهَا مَاتَ سَلَمَةُ بْنُ سَلَامَةَ بْنِ وَقْشٍ، عَنْ سَبْعِينَ سَنَةً ، وَقَدْ شَهِدَ بَدْرًا وَمَا بَعْدَهَا، وَلَا عَقِبَ لَهُ. عاصم بن عدي وَعَاصِمُ بْنُ عَدِيٍّ الْأَنْصَارِيُّ الْبَلَوِيُّ ، وَكَانَ بَدْرِيًّا، وَقِيلَ: لَمْ يَشْهَدْهَا بَلْ رَدَّهُ رَسُولُ اللَّهِ ﷺ إِلَى الْمَدِينَةِ وَضَرَبَ لَهُ بِسَهْمِهِ، وَقَدِ اسْتَخْلَفَهُ رَسُولُ اللَّهِ ﷺ حِينَ خَرَجَ إِلَى بَدْرٍ عَلَى قُبَاءَ وَأَهْلِ الْعَالِيَةِ، وَشَهِدَ أُحُدًا وَمَا بَعْدَهَا، وَتُوُفِّيَ عَنْ خَمْسَ عَشْرَةَ وَمِائَةٍ وقيل غير ذلك، وَقَدْ بَعَثَهُ رَسُولُ اللَّهِ ﷺ هُوَ وَمَالِكُ بْنُ الدُّخْشُمِ إِلَى مَسْجِدِ الضِّرَارِ فَحَرَّقَاهُ. حفصة بنت عمر بن الخطاب وَفِيهَا تُوُفِّيَتْ حَفْصَةُ بِنْتُ عُمَرَ بْنِ الْخَطَّابِ أُمُّ الْمُؤْمِنِينَ ، وَكَانَتْ قَبْلَ رَسُولِ اللَّهِ ﷺ تَحْتَ خُنَيْسِ بْنِ حُذَافَةَ السَّهْمِيِّ، وَهَاجَرَتْ مَعَهُ إِلَى الْمَدِينَةِ، فَتُوُفِّيَ عَنْهَا بَعْدَ بَدْرٍ، فَلَمَّا انْقَضَتْ عُدَّتُهَا عَرَضَهَا أَبُوهَا عَلَى عُثْمَانَ بَعْدَ وَفَاةِ زَوْجَتِهِ رُقَيَّةَ بِنْتِ رَسُولِ اللَّهِ ﷺ، فَأَبَى أَنْ يَتَزَوَّجَهَا، فَعَرَضَهَا عَلَى أَبِي بَكْرٍ فَلَمْ يَرُدَّ عَلَيْهِ شَيْئًا، فَمَا كَانَ عَنْ قَرِيبٍ حَتَّى خَطَبَهَا رَسُولُ اللَّهِ ﷺ فَتَزَوَّجَهَا، فَعَاتَبَ عُمَرُ أَبَا بَكْرٍ بَعْدَ ذَلِكَ فِي ذَلِكَ، فَقَالَ لَهُ أَبُو بَكْرٍ: إِنَّ رَسُولَ اللَّهِ ﷺ كَانَ قَدْ ذَكَرَهَا، فَمَا كُنْتُ لِأُفْشِيَ سِرَّ رَسُولِ اللَّهِ ﷺ، وَلَوْ تَرَكَهَا لَتَزَوَّجْتُهَا. وَقَدْ رَوَيْنَا فِي الْحَدِيثِ أَنَّ رَسُولَ اللَّهِ ﷺ طَلَّقَ حَفْصَةَ ثُمَّ رَاجَعَهَا. وَفِي رِوَايَةٍ أَنَّ جِبْرِيلَ أَمَرَهُ بِمُرَاجَعَتِهَا، وَقَالَ: إِنَّهَا صَوَّامَةٌ قَوَّامَةٌ، وَهِيَ زَوْجَتُكَ فِي الْجَنَّةِ. وَقَدْ أَجْمَعَ الْجُمْهُورُ أَنَّهَا تُوُفِّيَتْ فِي شَعْبَانَ مِنْ هَذِهِ السَّنَةِ عَنْ سِتِّينَ سَنَةً. وَقِيلَ: إِنَّهَا تُوُفِّيَتْ أَيَّامَ عُثْمَانَ. وَالْأَوَّلُ أَصَحُّ. وَاللَّهُ أَعْلَمُ. قِيلَ: مَاتَتْ فِي خِلَافَةِ عُثْمَانَ بِالْمَدِينَةِ. ثابت بن الضحاك بن خليفة الكلابي وَفِيهَا تُوُفِّيَ ثَابِتُ بْنُ الضَّحَّاكِ بْنِ خَلِيفَةَ الْكِلَابِيُّ، وَهُوَ مِنْ أَصْحَابِ الشَّجَرَةِ، وَهُوَ أَخُو أَبِي جُبَيْرَةَ بْنِ الضَّحَّاكِ.
✧ In this year Zayd b. Thābit al-Anṣārī, one of the scribes of the revelation, died. He is the one who wrote this master muṣḥaf that is in Syria, at the command of ʿUthmān b. ʿAffān, and it is a very excellent and strong script according to what I have seen. Zayd b. Thābit was among the most intelligent of people: he learned the language of the Jews and their writing in fifteen days. Abū al-Ḥasan b. al-Barāʾ said: He learned Persian from the messenger of Kisrā in eighteen days, and he learned Abyssinian, Greek, and Coptic from the servants of the Messenger of God ﷺ. Al-Wāqidī said: His first battle was the Trench, when he was fifteen years old. On the authority of Yaḥyā b. ʿAbd Allāh b. ʿAbd al-Raḥmān b. Saʿd b. Zurārah, who said: Zayd b. Thābit said: The battle of Buʿāth took place when I was six years old, and it was five years before the Hijrah of the Messenger of God ﷺ. The Messenger of God ﷺ came to Madinah when I was eleven years old, and I was brought to the Messenger of God ﷺ. They said: A boy from the Khazraj who has read sixteen sūrahs. I was not allowed to fight at Badr or Uḥud, but I was allowed at the Trench. On the authority of Khārijah b. Zayd b. Thābit, from his father: The Messenger of God ﷺ ordered him to learn the writing of the Jews, and said: “I do not trust them not to alter my writing.” He said: So I learned it in some ten days. Ibn Saʿd said: Muḥammad b. ʿUmar said: Zayd used to write Arabic script and Hebrew script. The first battle he witnessed with the Messenger of God ﷺ was the Trench, and he was among those who carried earth on that day. The Messenger of God ﷺ said: “The most knowledgeable of them in the laws of inheritance is Zayd.” ʿUmar appointed him as judge. On the authority of Ibn Isḥāq, that he heard Masrūq say: I came to Madinah and asked about the companions of the Messenger of God ﷺ, and Zayd b. Thābit was among those firmly rooted in knowledge. On the authority of Ibn ʿAbbās: that he took hold of the stirrup for Zayd b. Thābit, and Zayd said: Move aside, O cousin of the Messenger of God ﷺ. Ibn ʿAbbās said: This is how we treat our scholars and elders. On the authority of Thābit b. ʿUbayd, who said: Zayd b. Thābit was among the most jovial of people in his house, and among the most reserved when he went out to men. On the authority of Muḥammad b. Sīrīn, who said: Zayd b. Thābit went out on Friday and met the people returning, so he entered a house. It was said to him, and he said: Whoever is not ashamed before people is not ashamed before God. On the authority of Zayd b. Thābit, who said: Abū Bakr sent for me at the time of the killing of the people of al-Yamāmah, and he said: The killing has become intense among the reciters of the Qurʾān, and I fear that much of the Qurʾān may be lost. I think the Qurʾān should be collected, and you are a young, intelligent man whom we do not suspect, and you used to write down the revelation for the Messenger of God ﷺ. So follow up the Qurʾān and collect it. Zayd said: By God, if he had charged me with moving a mountain, carrying it stone by stone, it would not have been heavier upon me than what he commanded me to do. So I undertook to follow up the Qurʾān, collecting it from palm stalks, thin white stones, shoulder blades, and the hearts of men. I found the last part of Sūrat al-Tawbah with Khuraymah b. Thābit: “There has come to you a Messenger from among yourselves” – the two verses. The scholars of the sīrah said: Khuraymah b. Thābit brought these two verses. Zayd said: Who will testify with you? He said: ʿUmar, I will. Abū Bakr had said: If someone brings you something of the Qurʾān that you two do not recognize, and two men testify to it, then record it. When ʿUthmān copied the muṣḥafs, he ordered Ubayy b. Kaʿb to dictate and Zayd to write. ʿUmar ؓ used to appoint Zayd as his deputy over Madinah when he traveled. When ʿUthmān was besieged, Zayd defended him and entered upon him and said: These Anṣār say: We have come to help God twice. ʿUthmān said: As for fighting, no. Zayd died in Madinah in this year at the age of fifty-six, and he died before the sun turned yellow, and he was not brought out until morning, and Marwān prayed over him. It is said that he died in the year fifty-five. And it is said: in the year fifty-one. Ibn ʿAbbās said: Today a great deal of knowledge has died. Abū Hurayrah said: The best of this community has died. Salamah b. Salāmah b. Waqsh In this year Salamah b. Salāmah b. Waqsh died at the age of seventy, and he had witnessed Badr and what followed, and he had no descendants. ʿĀṣim b. ʿAdī And ʿĀṣim b. ʿAdī al-Anṣārī al-Balawī, and he was a Badrī; and it is said: he did not witness it, but the Messenger of God ﷺ sent him back to Madinah and allotted him his share. The Messenger of God ﷺ appointed him as his deputy over Qubāʾ and the people of al-ʿĀliyah when he went out to Badr. He witnessed Uḥud and what followed, and he died at the age of one hundred and fifteen, and it is said otherwise. The Messenger of God ﷺ sent him and Mālik b. al-Dukhshum to the mosque of Ḍirār, and they burned it. Ḥafṣah bt. ʿUmar b. al-Khaṭṭāb In this year Ḥafṣah bt. ʿUmar b. al-Khaṭṭāb, the Mother of the Believers, died. Before the Messenger of God ﷺ she was married to Khunayth b. Ḥudhāfah al-Sahmī, and she emigrated with him to Madinah. He died after Badr, and when her waiting period ended, her father offered her to ʿUthmān after the death of his wife Ruqayyah bt. the Messenger of God ﷺ, but he refused to marry her. He offered her to Abū Bakr, but he gave no reply. It was not long before the Messenger of God ﷺ proposed to her and married her. ʿUmar later reproached Abū Bakr about that, and Abū Bakr said to him: The Messenger of God ﷺ had mentioned her, and I was not going to divulge the secret of the Messenger of God ﷺ; if he had left her, I would have married her. We have narrated in the hadith that the Messenger of God ﷺ divorced Ḥafṣah and then took her back. In one narration, Gabriel commanded him to take her back, and said: She is a frequent faster and a frequent prayer, and she is your wife in Paradise. The majority agree that she died in Shaʿbān of this year at the age of sixty. It is said that she died in the days of ʿUthmān, and the first is more correct. God knows best. It is said: she died in the caliphate of ʿUthmān in Madinah. Thābit b. al-Ḍaḥḥāk b. Khalīfah al-Kilābī In this year Thābit b. al-Ḍaḥḥāk b. Khalīfah al-Kilābī died, and he was among the companions of the tree, and he was the brother of Abū Jubayrah b. al-Ḍaḥḥāk.
Tarikh (al-Tabari) 2130No grade recorded
وفي سَنَةُ سِتٍّ وَأَرْبَعِينَ شَتَّى الْمُسْلِمُونَ بِأَرْضِ الرُّومِ وَاخْتَلَفُوا فِي أَمْرِهِمْ، فَقِيلَ: مَالِكُ بْنُ عَبْدِ اللَّهِ، وَقِيلَ: عَبْدُ الرَّحْمَنِ بْنُ خَالِدِ بْنِ الْوَلِيدِ، وَقِيلَ: مَالِكُ بْنُ هُبَيْرَةَ الْفَزَارِيُّ.
✧ And in the year forty-six The Muslims wintered in the land of the Byzantines. They differed concerning their commander. It was said: Mālik b. ʿAbd Allāh; and it was said: ʿAbd al-Raḥmān b. Khālid b. al-Walīd; and it was said: Mālik b. Hubayrah al-Fazārī.
Tarikh (al-Tabari) 2131No grade recorded
وفي سنة ست وأربعين انْصَرَفَ عَبْدُ الرَّحْمَنِ بْنُ خَالِدِ بْنِ الْوَلِيدِ مِنْ بِلَادِ الرُّومِ إِلَى حِمْصَ وَكَانَ قَدْ عَظُمَ شَأْنُهُ بِالشَّامِ، وَمَالَ أَهْلُهَا إِلَيْهِ لِمَوْضِعِ غَنَائِهِ عَنِ الْمُسْلِمِينَ وَآثَارِ أَبِيهِ حَتَّى خَافَهُ مُعَاوِيَةُ وَخَشِيَ عَلَى نَفْسِهِ مِنْهُ لِمَيْلِ النَّاسِ إِلَيْهِ عَبْدُ الرَّحْمَنِ بْنُ خَالِدِ بْنِ الْوَلِيدِ الْقُرَشِيُّ الْمَخْزُومِيُّ ، وَكَانَ مِنَ الشُّجْعَانِ الْمَعْرُوفِينَ وَالْأَبْطَالِ الْمَشْهُورِينَ كَأَبِيهِ، وَكَانَ قَدْ عَظُمَ بِبِلَادِ الشَّامِ كَذَلِكَ حَتَّى خَافَ مِنْهُ مُعَاوِيَةُ، وَمَاتَ وَهُوَ مَسْمُومٌ، رَحِمَهُ اللَّهُ وَأَكْرَمَ مَثْوَاهُ. وَقَالَ ابْنُ مَنْدَهْ وَأَبُو نُعَيْمٍ الْأَصْبَهَانِيُّ: أَدْرَكَ النَّبِيَّ ﷺ. وَقَدْ رَوَى ابْنُ عَسَاكِرَ مِنْ طَرِيقِ أَبَى عُمَرَ، أَنَّ عَمْرَو بْنَ قَيْسٍ رَوَى عَنْهُ، عَنِ النَّبِيِّ ﷺ فِي الْحِجَامَةِ بَيْنَ الْكَتِفَيْنِ. قَالَ الْبُخَارِيُّ: وَهُوَ مُنْقَطِعٌ. يَعْنِي مُرْسَلًا. وَقَالَ الزُّبَيْرُ بْنُ بَكَّارٍ: كَانَ عَظِيمَ الْقَدْرِ فِي أَهْلِ الشَّامِ، شَهِدَ صِفِّينَ مَعَ مُعَاوِيَةَ، وَكَانَ كَعْبُ بْنُ جُعَيْلٍ مَدَّاحًا لَهُ وَلِأَخَوَيْهِ مُهَاجِرٍ وَعَبْدِ اللَّهِ. وَقَالَ ابْنُ سُمَيْعٍ: كَانَ يَلِي الصَّوَائِفَ زَمَنَ مُعَاوِيَةَ، وَقَدْ حَفِظَ عَنْ مُعَاوِيَةَ. وَقَدْ ذَكَرَ ابْنُ جَرِيرٍ وَغَيْرُهُ أَنَّ رَجُلًا يُقَالُ لَهُ ابْنُ أُثَالٍ - وَكَانَ رَئِيسَ الذِّمَّةِ بِأَرْضِ حِمْصَ - سَقَاهُ شَرْبَةً فِيهَا سُمٌّ فَمَاتَ. وَزَعَمَ بَعْضُهُمْ أَنَّ ذَلِكَ عَنْ أَمْرِ مُعَاوِيَةَ لَهُ فِي ذَلِكَ، وَلَا يَصِحُّ، وَاللَّهُ أَعْلَمُ. وَقَدْ رَثَاهُ بَعْضُهُمْ فَقَالَ: أَبُوكَ الَّذِي قَادَ الْجُيُوشَ مَغْرِبًا إِلَى الرُّومِ لَمَّا أَعْطَتِ الْخَرْجَ فَارِسُ وَكَمْ مِنْ فَتًى نَبَّهْتَهُ بَعْدَ هَجْعَةٍ بِقَرْعِ اللِّجَامِ وَهُوَ أَكْتَعُ نَاعِسُ وَمَا يَسْتَوِي الصَّفَّانِ صَفٌّ لِخَالِدٍ وَصَفٌّ عَلَيْهِ مِنْ دِمَشْقَ الْبَرَانِسُ وَقَدْ ذَكَرُوا أَنَّ خَالِدَ بْنَ عَبْدِ الرَّحْمَنِ بْنِ خَالِدِ بْنِ الْوَلِيدِ قَدِمَ الْمَدِينَةَ فَقَالَ لَهُ عُرْوَةُ بْنُ الزُّبَيْرِ: مَا فَعَلَ ابْنُ أَثَالٍ ؟ فَسَكَتَ خَالِدُ بْنُ عَبْدِ الرَّحْمَنِ، ثُمَّ رَجَعَ إِلَى حِمْصَ فَثَارَ عَلَى ابْنِ أُثَالٍ فَقَتَلَهُ، فَحَبَسَهُ مُعَاوِيَةُ ثُمَّ أَطْلَقَهُ، ثُمَّ قَدِمَ الْمَدِينَةَ، فَقَالَ لَهُ عُرْوَةُ: مَا فَعَلَ ابْنُ أُثَالٍ ؟ فَقَالَ: قَدْ كَفَيْتُكَ إِيَّاهُ، وَلَكِنْ مَا فَعَلَ ابْنُ جُرْمُوزٍ ؟ فَسَكَتَ عُرْوَةُ.
✧ In the year forty-six, ʿAbd al-Raḥmān b. Khālid b. al-Walīd returned from the lands of the Byzantines to Ḥimṣ. His standing had grown great in Syria, and its people inclined to him because of his service to the Muslims and the legacy of his father, until Muʿāwiyah feared him and was apprehensive for himself on account of the people's inclination toward him. ʿAbd al-Raḥmān b. Khālid b. al-Walīd al-Qurashī al-Makhzūmī was one of the renowned brave men and famous heroes like his father. His standing had grown great in Syria such that Muʿāwiyah feared him. He died poisoned, may God have mercy on him and honor his resting place. Ibn Mandah and Abū Nuʿaym al-Aṣbahānī said: He met the Prophet ﷺ. Ibn ʿAsākir narrated by way of Abū ʿUmar that ʿAmr b. Qays narrated from him, from the Prophet ﷺ, regarding cupping between the shoulder blades. Al-Bukhārī said: It is munqaṭiʿ, meaning mursal. Al-Zubayr b. Bakkār said: He was of great standing among the people of Syria. He witnessed Ṣiffīn with Muʿāwiyah, and Kaʿb b. Juʿayl was a panegyrist for him and his two brothers Muhājir and ʿAbd Allāh. Ibn Sumayʿ said: He used to lead the summer expeditions in the time of Muʿāwiyah, and he transmitted from Muʿāwiyah. Ibn Jarīr and others mentioned that a man called Ibn Uthāl—who was the head of the protected people in the land of Ḥimṣ—gave him a drink containing poison, and he died. Some claimed that this was at Muʿāwiyah's command to him in that matter, but this is not sound, and God knows best. Someone lamented him, saying: Your father led the armies westward to the Byzantines when Persia yielded the tribute, And how many a youth did you rouse after slumber With the clatter of the bridle while he was drowsy, sluggard? The two ranks are not equal: a rank for Khālid, And a rank over which from Damascus are the cowled ones. They mentioned that Khālid b. ʿAbd al-Raḥmān b. Khālid b. al-Walīd came to Madinah, and ʿUrwah b. al-Zubayr said to him: "What happened to Ibn Uthāl?" Khālid b. ʿAbd al-Raḥmān fell silent. Then he returned to Ḥimṣ, rose against Ibn Uthāl and killed him. Muʿāwiyah imprisoned him, then released him. Then he came to Madinah, and ʿUrwah said to him: "What happened to Ibn Uthāl?" He replied: "I have taken care of him for you. But what happened to Ibn Jurmūz?" ʿUrwah fell silent.
Tarikh (al-Tabari) 2132No grade recorded
خُرُوجِ سَهْمٍ وَالْخَطِيمِ وفي سنة ست وأربعين خَرَجَ الْخَطِيمُ، وَهُوَ يَزِيدُ بْنُ مَالِكٍ الْبَاهِلِيُّ، وَسَهْمُ بْنُ غَالِبٍ الْهُجَيْمِيُّ، فَحُكِّمَا، فَأَمَّا سَهْمٌ فَإِنَّهُ خَرَجَ إِلَى الْأَهْوَازِ فَحُكِّمَ بِهَا، ثُمَّ رَجَعَ فَاخْتَفَى وَطَلَبَ الْأَمَانَ فَلَمْ يُؤَمِّنْهُ زِيَادٌ وَطَلَبَهُ حَتَّى أَخَذَهُ وَقَتَلَهُ وَصَلَبَهُ عَلَى بَابِهِ. وَأَمَّا الْخَطِيمُ فَإِنَّ زِيَادًا سَيَّرَهُ إِلَى الْبَحْرَيْنِ ثُمَّ أَقْدَمَهُ وَقَالَ لِمُسْلِمِ بْنِ عَمْرٍو الْبَاهِلِيِّ، وَالِدِ قُتَيْبَةَ بْنِ مُسْلِمٍ: اضْمَنْهُ، فَأَبَى وَقَالَ: إِنْ بَاتَ خَارِجًا عَنْ بَيْتِهِ أَعْلَمْتُكَ، ثُمَّ أَتَاهُ مُسْلِمٌ فَقَالَ لَهُ: لَمْ يَبِتِ الْخَطِيمُ اللَّيْلَةَ فِي بَيْتِهِ، فَأَمَرَ بِهِ فَقُتِلَ وَأُلْقِيَ فِي بَاهِلَةَ.
✧ The emergence of Sahm and al-Khaṭīm In the year forty-six al-Khaṭīm, who is Yazīd b. Mālik al-Bāhilī, and Sahm b. Ghālib al-Hujaymī emerged, and they were arbitrated. As for Sahm, he went out to al-Ahwāz and was arbitrated there, then he returned and went into hiding and sought security, but Ziyād did not grant him security and sought him until he seized him, killed him, and crucified him at his gate. As for al-Khaṭīm, Ziyād sent him to al-Baḥrayn, then brought him forward and said to Muslim b. ʿAmr al-Bāhilī, the father of Qutaybah b. Muslim: Guarantee him. He refused and said: If he spends the night outside his house, I will inform you. Then Muslim came to him and said to him: Al-Khaṭīm did not spend the night in his house. So he ordered him to be killed, and he was thrown among Bāhilah.
Tarikh (al-Tabari) 2133No grade recorded
مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ سالم بن عمير بن ثابت سَالِمُ بْنُ عُمَيْرِ بْنِ ثَابِتٍ : شَهِدَ بَدْرًا وَالْمَشَاهِدَ كُلَّهَا مَعَ رَسُولِ اللَّهِ ﷺ، [وَهُوَ ] أَحَدُ الْبَكَّاءِينَ الَّذِينَ جَاءُوا إِلَى رَسُولِ اللَّهِ ﷺ وَهُوَ يُرِيدُ أَنْ يَخْرُجَ إِلَى تَبُوكَ يَسْتَحْمِلُونَهُ، فَقَالَ: لَا أَجِدُ مَا أَحْمِلُكُمْ عَلَيْهِ، فَوَلَّوْا وَأُعِينُهُمْ تَفِيضُ مِنَ الدَّمْعِ. سراقة بن كعب بن عمرو سُرَاقَةُ بْنُ كَعْبِ بْنِ عَمْرٍو : شَهِدَ بَدْرًا وَالْمَشَاهِدَ كُلَّهَا مَعَ رَسُولِ اللَّهِ ﷺ. محمد بن مسلمة مُحَمَّدُ بْنُ مَسْلَمَةَ بْنِ خَالِدِ بْنِ عَدِيِّ بْنِ مَجْدَعَةَ : أَسْلَمَ بِالْمَدِينَةِ عَلَى يَدَيْ مُصْعَبِ بْنِ عُمَيْرٍ قَبْلَ إِسْلَامِ أُسَيْدِ بْنِ حُضَيْرٍ، وَسَعْدِ بْنِ مُعَاذٍ، وَشَهِدَ بَدْرًا وَالْمَشَاهِدَ كُلَّهَا مَعَ رَسُولُ اللَّهِ ﷺ غَيْرَ تَبُوكَ، فَإِنَّ رَسُولَ اللَّهِ ﷺ اسْتَخْلَفَهُ عَلَى الْمَدِينَةِ، وَكَانَ مُحَمَّدٌ فِيمَنْ قَتَلَ كَعْبَ بْنَ الْأَشْرَفِ. وَبَعَثَهُ رَسُولُ اللَّهِ ﷺ إِلَى الْقَرْطَاءِ سَرِيَّةٍ فِي ثَلَاثِينَ رَاكِبًا مِنَ الصَّحَابَةِ ، فَسَلِمَ وَغَنِمَ وَبَعَثَهُ إِلَى ذِي الْقِصَّةِ سِرِّيَّةٍ فِي عَشَرَةٍ ، وَتُوُفِّيَ بِالْمَدِينَةِ فِي صَفَرِ هَذِهِ السَّنَةِ، وَهُوَ ابْنُ سَبْعٍ وَسَبْعِينَ سَنَةً. وَيُقَالُ: فِي سَنَةِ ثَلَاثٍ وَأَرْبَعِينَ. هرم بن حيان العبدي هَرَمُ بْنُ حَيَّانَ الْعَبْدِيُّ: كَانَ عَامِلًا لِعُمَرَ بْنِ الْخَطَّابِ، وَلَقِيَ أُوَيْسًا الْقَرْنِيَّ، وَكَانَ مِنَ الْخَائِفِينَ. وعَنْ أَبِي نَصْرَةَ: أَنَّ عُمَرَ بَعَثَ هَرَمَ بْنَ حَيَّانَ عَلَى الْخَيْلِ، فَغَضِبَ عَلَى رَجُلٍ فَأَمَرَ بِهِ فَوُجِئَتْ عُنُقُهُ، ثُمَّ أَقْبَلَ عَلَى أَصْحَابِهِ، فَقَالَ: لَا جَزَاكُمُ اللَّهُ خَيْرًا مَا نَصَحْتُمُونِي حِينَ قُلْتُ، وَلَا كَفَفْتُمُونِي عَنْ غَضَبِي، وَاللَّهِ لَا أَلِي لَكُمْ عَمَلًا، ثُمَّ كَتَبَ إِلَى عُمَرَ: يَا أَمِيرَ الْمُؤْمِنِينَ، لَا طَاقَةَ لِي بِالرَّعِيَّةِ، فَابْعَثْ إِلَى عَمَلِكَ. وعَنِ الْحَسَنِ، قَالَ: خَرَجَ هَرَمُ بْنُ حَيَّانَ، وَعَبْدُ اللَّهِ بْنُ عَامِرٍ يَؤُمَّانِ الْحِجَازَ فَجَعَلَتْ أَعْنَاقُ رَوَاحِلِهِمَا تُخَالِجَانِ الشَّجَرَ، فَقَالَ هَرَمٌ لِابْنِ عَامِرٍ: أَتُحِبُّ أَنَّكَ شَجَرَةٌ مِنْ هَذِهِ الشَّجَرِ، فَقَالَ ابْنُ عَامِرٍ: لَا وَاللَّهِ لِمَا أَرْجُو مِنْ رَبِّي، فَقَالَ هَرَمٌ: لَكِنِّي وَاللَّهِ لَوَدِدْتُ أَنِّي شَجَرَةٌ مِنْ هَذِهِ الشَّجَرِ أَكَلَتْنِي هَذِهِ النَّاقَةُ، ثُمَّ قَذَفَتْنِي بَعْرَاءَ، وَلَمْ أُكَابِدِ الْحِسَابَ، يَا ابْنَ عَامِرٍ إِنِّي أَخَافُ الدَّاهِيَةَ الْكُبْرَى، إِمَّا إِلَى الْجَنَّةِ وَإِمَّا إِلَى النَّارِ. قَالَ الْحَسَنُ: وَكَانَ هَرَمٌ أَفْقَهَ الرَّجُلَيْنِ وَأَعْلَمَهُمَا بِاللَّهِ. وعَنِ الْحَسَنِ، قَالَ: مَاتَ هَرَمٌ فِي يَوْمٍ صَائِفٍ شَدِيدِ الْحَرِّ، فَلَمَّا نَفَضُوا أَيْدِيَهُمْ مِنْ قَبْرِهِ جَاءَتْ سَحَابَةٌ تَسِيرُ حَتَّى قَامَتْ عَلَى قَبْرِهِ، فَلَمْ تَكُنْ أَطْوَلَ مِنْهُ وَلَا أَقْصَرَ حَتَّى رَوَتْهُ ثُمَّ انْصَرَفَتْ. صالح بن كيسان وَفِيهَا تُوُفِّيَ صَالِحُ بْنُ كَيْسَانَ مَوْلَى بَنِي غِفَارٍ ، وَقِيلَ: مَوْلَى بَنِي عَامِرٍ، ( وَقِيلَ الْخُزَاعِيُّ ). عَبْدُ الرَّحْمَنِ بْنُ خَالِدِ بْنِ الْوَلِيدِ الْقُرَشِيُّ الْمَخْزُومِيُّ عَبْدُ الرَّحْمَنِ بْنُ خَالِدِ بْنِ الْوَلِيدِ الْقُرَشِيُّ الْمَخْزُومِيُّ وقد تقدم ذكر سبب وفاته في موضعه.
✧ Those of the notables who died in this year Sālim b. ʿUmayr b. Thābit Sālim b. ʿUmayr b. Thābit: He was present at Badr and all the battles with the Messenger of Allah ﷺ, and he was one of the weepers who came to the Messenger of Allah ﷺ when he intended to set out to Tabūk, asking him to provide them with mounts, and he said: "I do not find anything to mount you on." So they turned away, and their eyes overflowed with tears. Surāqah b. Kaʿb b. ʿAmr Surāqah b. Kaʿb b. ʿAmr: He was present at Badr and all the battles with the Messenger of Allah ﷺ. Muḥammad b. Maslamah Muḥammad b. Maslamah b. Khālid b. ʿAdī b. Majdaʿah: He embraced Islam in Madinah at the hands of Muṣʿab b. ʿUmayr before the Islam of Usayd b. Ḥuḍayr and Saʿd b. Muʿādh, and he was present at Badr and all the battles with the Messenger of Allah ﷺ except Tabūk, for the Messenger of Allah ﷺ appointed him as his deputy over Madinah. Muḥammad was among those who killed Kaʿb b. al-Ashraf. The Messenger of Allah ﷺ sent him to al-Qarṭāʾ as a raiding party of thirty riders from the Companions, and he came back safe and took booty. He also sent him to Dhū al-Qiṣṣah as a raiding party of ten. He died in Madinah in Ṣafar of this year, at the age of seventy-seven. It is also said: in the year forty-three. Haram b. Ḥayyān al-ʿAbdī Haram b. Ḥayyān al-ʿAbdī: He was a governor for ʿUmar b. al-Khaṭṭāb, and he met Uways al-Qaranī, and he was one of the fearful ones. From Abū Naṣrah: That ʿUmar sent Haram b. Ḥayyān over the cavalry, and he became angry with a man and ordered that his neck be struck. Then he turned to his companions and said: "May Allah not reward you with good; you did not counsel me when I spoke, nor did you restrain me from my anger. By Allah, I will not take charge of any affair for you." Then he wrote to ʿUmar: "O Commander of the Believers, I have no strength to deal with the subjects, so send someone to take over your post." From al-Ḥasan, who said: Haram b. Ḥayyān and ʿAbd Allāh b. ʿĀmir set out heading for the Hijaz, and the necks of their mounts were brushing against the trees. Haram said to Ibn ʿĀmir: "Would you like to be a tree from among these trees?" Ibn ʿĀmir said: "No, by Allah, because of what I hope for from my Lord." Haram said: "But I, by Allah, would wish that I were a tree from among these trees, and that this she-camel would eat me, then cast me out as dung, and that I would not have to endure the reckoning. O Ibn ʿĀmir, I fear the great calamity: either Paradise or the Fire." Al-Ḥasan said: Haram was the more learned of the two men and the more knowledgeable of them about Allah. From al-Ḥasan, who said: Haram died on a very hot summer day. When they had finished filling his grave, a cloud came moving until it stood over his grave, and it was neither longer nor shorter than it, until it watered it, then it departed. Ṣāliḥ b. Kaysān In this year also died Ṣāliḥ b. Kaysān, the mawlā of Banū Ghifār, and it is said: the mawlā of Banū ʿĀmir, (and it is said: al-Khuzāʿī). ʿAbd al-Raḥmān b. Khālid b. al-Walīd al-Qurashī al-Makhzūmī ʿAbd al-Raḥmān b. Khālid b. al-Walīd al-Qurashī al-Makhzūmī, and the cause of his death has been mentioned previously in its place.
Tarikh (al-Tabari) 2134No grade recorded
وفيسُنَّةُ سَبْعٍ وَأَرْبَعِينَ كَانَ مَشْتَى مَالِكِ بْنِ هُبَيْرَةَ بِأَرْضِ الرُّومِ، وَمَشْتَى عَبْدِ الرَّحْمَنِ الْقَيْنِيِّ بِأَنْطَاكِيَةَ.
✧ In the year forty-seven The winter quarters of Mālik b. Hubayrah were in the land of the Byzantines, and the winter quarters of ʿAbd al-Raḥmān al-Qaynī were in Antioch.
Tarikh (al-Tabari) 2135No grade recorded
عَزْلِ عَبْدِ اللَّهِ بْنِ عَمْرٍو عَنْ مِصْرَ وَوِلَايَةِ ابْنِ حُدَيْجٍ وَكَانَ عُثْمَانِيًّا، فَمَرَّ بِهِ عَبْدُ الرَّحْمَنِ بْنُ أَبِي بَكْرٍ، فَقَالَ لَهُ: يَا مُعَاوِيَةُ قَدْ أَخَذْتَ جَزَاءَكَ مِنْ مُعَاوِيَةَ، قَدْ قَتَلْتَ أَخِي مُحَمَّدَ بْنَ أَبِي بَكْرٍ لِتَلِيَ مِصْرَ فَقَدَ وُلِيتَهَا. فَقَالَ: مَا قَتَلْتُ مُحَمَّدًا إِلَّا بِمَا صَنَعَ بِعُثْمَانَ. فَقَالَ عَبْدُ الرَّحْمَنِ: فَلَوْ كُنْتَ إِنَّمَا تَطْلُبُ بِدَمِ عُثْمَانَ لَمَا شَارَكْتَ مُعَاوِيَةَ فِيمَا صَنَعَ حَيْثُ عَمِلَ عَمْرٌو بِالْأَشْعَرِيِّ مَا عَمِلَ فَوَثَبْتَ أَوَّلَ النَّاسِ فَبَايَعْتَهُ.
✧ The dismissal of ʿAbd Allāh b. ʿAmr from Egypt and the appointment of Ibn Ḥudayj And he was an ʿUthmānī, so ʿAbd al-Raḥmān b. Abī Bakr passed by him and said to him: O Muʿāwiyah, you have received your reward from Muʿāwiyah. You killed my brother Muḥammad b. Abī Bakr so that you might govern Egypt, and now you have been appointed over it. He replied: I did not kill Muḥammad except for what he did to ʿUthmān. ʿAbd al-Raḥmān said: If you were only seeking blood for ʿUthmān, you would not have participated with Muʿāwiyah in what he did when ʿAmr acted against al-Ashʿarī as he did, and you were the first of the people to leap up and pledge allegiance to him.
Tarikh (al-Tabari) 2136No grade recorded
غَزْوَةِ الْغَوْرِ فِي هَذِهِ السَّنَةِ سَارَ الْحَكَمُ بْنُ عَمْرٍو إِلَى جِبَالِ الْغَوْرِ فَغَزَا مَنْ بِهَا، وَكَانُوا ارْتَدُّوا، فَأَخَذَهُمْ بِالسَّيْفِ عَنْوَةً وَفَتَحَهَا وَأَصَابَ مِنْهَا مَغَانِمَ كَثِيرَةً وَسَبَايَا، وَلَمَّا رَجَعَ الْحَكَمُ مِنْ هَذِهِ الْغَزْوَةِ مَاتَ بِمَرْوَ فِي قَوْلِ بَعْضِهِمْ، وَكَانَ الْحَكَمُ قَدْ قَطَعَ النَّهْرَ فِي وِلَايَتِهِ وَلَمْ يَفْتَحْ. وَكَانَ أَوَّلَ الْمُسْلِمِينَ شَرِبَ مِنَ النَّهْرِ مَوْلًى لِلْحَكَمِ اغْتَرَفَ بِتُرْسِهِ فَشَرِبَ وَنَاوَلَ الْحَكَمَ فَشَرِبَ وَتَوَضَّأَ وَصَلَّى رَكْعَتَيْنِ، وَكَانَ أَوَّلَ الْمُسْلِمِينَ فَعَلَ ذَلِكَ ثُمَّ رَجَعَ. مَكِيدَةٍ لِلْمُهَلَّبِ وَكَانَ الْمُهَلَّبُ مَعَ الْحَكَمِ بْنِ عَمْرٍو بِخُرَاسَانَ، وَغَزَا مَعَهُ بَعْضَ جِبَالِ التُّرْكِ فَغَنِمُوا، وَأَخَذَ التُّرْكُ عَلَيْهِمُ الشِّعَابَ وَالطُّرُقَ، فَعَيِيَ الْحَكَمُ بِالْأَمْرِ، فَوَلَّى الْمُهَلَّبَ الْحَرْبَ، فَلَمْ يَزَلْ يَحْتَالُ حَتَّى أَسَرَ عَظِيمًا مِنْ عُظَمَاءِ التُّرْكِ، فَقَالَ لَهُ: إِمَّا أَنْ تُخْرِجَنَا مِنْ هَذَا الضِّيقِ أَوْ لَأَقْتُلَنَّكَ. فَقَالَ لَهُ: أَوْقِدِ النَّارَ ( حِيَالَ طَرِيقٍ ) مِنْ هَذِهِ الطُّرُقِ وَسَيِّرِ الْأَثْقَالَ نَحْوَهُ فَإِنَّهُمْ سَيَجْتَمِعُونَ فِيهِ وَيُخَلُّونَ مَا سِوَاهُ مِنَ الطُّرُقِ فَبَادِرْهُمْ إِلَى طَرِيقٍ آخَرَ فَمَا يُدْرِكُونَكُمْ حَتَّى تَخْرُجُوا مِنْهُ، فَفَعَلَ ذَلِكَ، فَسَلِمَ النَّاسُ بِمَا مَعَهُمْ مِنَ الْغَنَائِمِ.
✧ The Ghazwah of al-Ghawr In this year al-Ḥakam b. ʿAmr marched to the mountains of al-Ghawr and raided those in them. They had apostatized, so he seized them by the sword, taking the land by force, and gained from it much booty and captives. When al-Ḥakam returned from this ghazwah, he died at Marw, according to some. Al-Ḥakam had crossed the river during his governorship but had not conquered it. The first of the Muslims to drink from the river was a mawlā of al-Ḥakam; he scooped with his shield, drank, then handed it to al-Ḥakam, who drank, performed ablution, and prayed two rakʿahs. Thus he was the first of the Muslims to do that, then he returned. A stratagem of al-Muhallab Al-Muhallab was with al-Ḥakam b. ʿAmr in Khurāsān, and he raided with him some of the mountains of the Turks, and they gained booty. The Turks seized the mountain passes and roads against them, and al-Ḥakam was at a loss. So he appointed al-Muhallab over the war, and al-Muhallab kept devising until he captured one of the great men of the Turks. He said to him: "Either you lead us out of this narrow pass or I will kill you." The man said: "Light a fire facing one of these roads, and send the baggage toward it. They will gather there and leave the other roads. Then hasten to another road, for they will not catch up with you until you have exited it." So he did that, and the people were saved with the booty they had.
Tarikh (al-Tabari) 2137No grade recorded
وَمِمَّنْ تُوُفِّيَ فِيهَا قَيْسُ بْنُ عَاصِمِ بْنِ سِنَانِ بْنِ خَالِدِ بْنِ مُنْقِرِ بْنِ عُبَيْدِ بْنِ مُقَاعِسِ بْنِ عَمْرِو بْنِ كَعْبِ بْنِ سَعْدٍ، أَبُو عَلِيٍّ الْمُنْقِرِيُّ، وَيُقَالُ: أَبُو قَبِيصَةَ: كَانَ مِنْ سَادَاتِ النَّاسِ فِي الْجَاهِلِيَّةِ وَالْإِسْلَامِ، وَكَانَ مِمَّنْ حَرَّمَ الْخَمْرَ فِي الْجَاهِلِيَّةِ، وَذَلِكَ أَنَّهُ سَكِرَ يَوْمًا، فَعَبِثَ بِذَاتِ مَحْرَمٍ مِنْهُ، فَهَرَبَتْ مِنْهُ، فَلَمَّا أَصْبَحَ قِيلَ لَهُ فِي ذَلِكَ فَحَرَّمَهَا، وَأَنْشَدَ ذَلِكَ: رَأَيْتُ الْخَمْرَ مَصْلَحَةً وَفِيهَا مَقَابِحُ تَفْضَحُ الرَّجُلَ الْكَرِيمَا فَلَا وَاللَّهِ أَشْرَبُهَا حَيَاتِي وَلَا أَشْفِي بِهَا أَبَدًا سَقِيمًا وَكَانَ إِسْلَامُهُ مَعَ وَفْدِ بَنَى تَمِيمٍ، وَفِي بَعْضِ الْأَحَادِيثِ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: " هَذَا سَيِّدُ أَهْلِ الْوَبَرِ ". وَكَانَ جَوَادًا مُمَدَّحًا كَرِيمًا، وَهُوَ الَّذِي يَقُولُ فِيهِ الشَّاعِرُ يَوْمَ مَاتَ: فَمَا كَانَ قَيْسٌ هُلْكُهُ هُلْكُ وَاحِدٍ وَلَكِنَّهُ بُنْيَانُ قَوْمٍ تَهَدَّمَا وَقَالَ الْأَصْمَعِيُّ: سَمِعْتُ أَبَا عَمْرِو بْنَ الْعَلَاءِ وَأَبَا سُفْيَانَ بْنَ الْعَلَاءِ يَقُولَانِ: قِيلَ لِلْأَحْنَفِ بْنِ قَيْسٍ: مِمَّنْ تَعَلَّمْتِ الْحِلْمَ ؟ قَالَ: مِنْ قَيْسِ بْنِ عَاصِمٍ الْمِنْقَرِيِّ ; لَقَدِ اخْتَلَفْنَا إِلَيْهِ فِي الْحُكْمِ كَمَا يُخْتَلَفُ إِلَى الْفُقَهَاءِ فِي الْفِقْهِ، فَبَيْنَمَا نَحْنُ عِنْدَهُ يَوْمًا وَهُوَ قَاعِدٌ بِفِنَائِهِ مُحْتَبٍ بِكِسَائِهِ، إِذْ أَتَتْهُ جَمَاعَةٌ فِيهِمْ مَقْتُولٌ وَمَكْتُوفٌ، فَقَالُوا: هَذَا ابْنُكَ قَتَلَهُ ابْنُ أَخِيكَ. قَالَ: فَوَاللَّهِ مَا حَلَّ حَبَوْتَهُ حَتَّى فَرَغَ مِنْ كَلَامِهِ، ثُمَّ الْتَفَتْ إِلَى ابْنٍ لَهُ فِي الْمَجْلِسِ فَقَالَ: أَطْلِقْ عَنِ ابْنِ عَمِّكَ، وَوَارِ أَخَاكَ، وَاحْمِلْ إِلَى أُمِّهِ مِائَةً مِنَ الْإِبِلِ فَإِنَّهَا غَرِيبَةٌ. ثُمَّ نَظَرَ لَهُ فَقَالَ: نَقَصْتَ عَدَدَكَ، وَقَطَعْتَ رَحِمَكَ، وَعَصَيْتَ رَبَّكَ، وَأَطَعْتَ شَيْطَانَكَ. وَيُقَالُ: إِنَّهُ لَمَّا حَضَرَتْهُ الْوَفَاةُ جَلَسَ حَوْلَهُ بَنُوهُ، وَكَانُوا اثْنَيْنِ وَثَلَاثِينَ ذَكَرًا، فَقَالَ لَهُمْ: يَا بَنِيَّ، سَوِّدُوا عَلَيْكُمْ أَكْبَرَكُمْ تَخْلُفُوا أَبَاكُمْ، وَلَا تَسُوِّدُوا أَصْغَرَكُمْ فَيَزْدَرِي بِكُمْ أَكْفَاؤُكُمْ، وَعَلَيْكُمْ بِالْمَالِ وَاصْطِنَاعِهِ فَإِنَّهُ مَأْبَهَةٌ لِلْكَرِيمِ، وَيُسْتَغْنَي بِهِ عَنِ اللَّئِيمِ، وَإِيَّاكُمْ وَمَسْأَلَةَ النَّاسِ ; فَإِنَّهَا مِنْ أَخَسِّ مَكْسَبَةِ الرَّجُلِ، وَلَا تَنُوحُوا عَلَيَّ ; فَإِنَّ رَسُولَ اللَّهِ ﷺ لَمْ يُنَحْ عَلَيْهِ، وَلَا تَدْفِنُونِي حَيْثُ يَشْعُرُ بَكْرُ بْنُ وَائِلٍ ; فَإِنِّي كُنْتُ أُعَادِيهِمْ فِي الْجَاهِلِيَّةِ. وَفِيهِ يَقُولُ الشَّاعِرُ: عَلَيْكَ سَلَامُ اللَّهِ قَيْسُ بْنَ عَاصِمٍ وَرَحْمَتُهُ مَا شَاءَ أَنْ يَتَرَحَّمَا تَحِيَّةَ مَنْ أَوْلَيْتَهُ مِنْكَ مِنَّةً إِذَا ذُكِرَتْ أَمْثَالُهَا تَمْلَأُ الْفَمَا فَمَا كَانَ قَيْسٌ هُلْكُهُ هُلْكُ وَاحِدٍ وَلَكِنَّهُ بُنْيَانُ قَوْمٍ تَهَدَّمَا
✧ Among those who died in this year was Qays b. ʿĀṣim b. Sinān b. Khālid b. Munqir b. ʿUbayd b. Muqāʿis b. ʿAmr b. Kaʿb b. Saʿd, Abū ʿAlī al-Munqirī, also called Abū Qabīṣa: He was among the leaders of the people in the Jāhiliyyah and Islam, and he was among those who forbade wine in the Jāhiliyyah. That was because one day he became drunk and behaved improperly with a female relative of his, so she fled from him. When morning came, he was told about that, and he forbade it, reciting: I saw wine as a benefit, yet in it are disgraceful things that shame the noble man. So no, by God, I will never drink it as long as I live, nor will I ever use it to cure a sick person. His conversion to Islam was with the delegation of Banū Tamīm, and in some ḥadīths, the Messenger of God ﷺ said: "This is the master of the people of the desert." He was generous, praised, and noble. He is the one about whom the poet said on the day he died: Qays was not one whose loss is the loss of a single man, but rather he was the edifice of a people that has collapsed. Al-Aṣmaʿī said: I heard Abū ʿAmr b. al-ʿAlāʾ and Abū Sufyān b. al-ʿAlāʾ say: It was said to al-Aḥnaf b. Qays: "From whom did you learn forbearance?" He said: "From Qays b. ʿĀṣim al-Minqarī. We used to go to him for judgment as people go to jurists for jurisprudence. One day, while we were with him, sitting in his courtyard with his cloak wrapped around his legs, a group came to him with a slain man and a bound man. They said: 'This is your son; your nephew killed him.' He said: 'By God, he did not untie his sitting posture until he finished his speech, then he turned to a son of his in the assembly and said: 'Release your cousin, bury your brother, and send to his mother a hundred camels, for she is a stranger.' Then he looked at the killer and said: 'You have decreased your number, severed your kinship, disobeyed your Lord, and obeyed your devil.' It is said that when death came to him, his sons sat around him, and they were thirty-two males. He said to them: 'O my sons, appoint the eldest of you as your leader, and you will succeed your father. Do not appoint the youngest, lest your peers despise you. Hold fast to wealth and its acquisition, for it is a source of honor for the noble and a means of independence from the base. Beware of asking people, for it is among the lowest earnings of a man. Do not wail over me, for the Messenger of God ﷺ was not wailed over. And do not bury me where Bakr b. Wāʾil might notice, for I used to be their enemy in the Jāhiliyyah.' About him the poet says: Upon you be God's peace, Qays b. ʿĀṣim, and His mercy as long as He wills to have mercy. A greeting from one to whom you gave a favor that, when its like is mentioned, fills the mouth. Qays was not one whose loss is the loss of a single man, but rather he was the edifice of a people that has collapsed.
Tarikh (al-Tabari) 2138No grade recorded
وفي سَنَةُ ثَمَانٍ وَأَرْبَعِينَ كَانَ مَشْتَى عَبْدِ الرَّحْمَنِ الْقَيْنِيِّ بِأَنْطَاكِيَةَ. وَصَائِفَةُ عَبْدِ اللَّهِ بْنِ قَيْسٍ الْفَزَارِيِّ. وَغَزْوَةُ مَالِكِ بْنِ هُبَيْرَةَ السَّكُونِيِّ الْبَحْرَ. وَغَزْوَةُ عُقْبَةَ بْنِ عَامِرٍ الْجُهَنِيِّ بِأَهْلِ مِصْرَ الْبَحْرَ وَبِأَهْلِ الْمَدِينَةِ. وَفِيهَا اسْتَعْمَلَ زِيَادٌ غَالِبَ بْنَ فَضَالَةَ اللَّيْثِيَّ عَلَى خُرَاسَانَ، وَكَانَتْ لَهُ صُحْبَةٌ، وَحَجَّ بِالنَّاسِ مَرْوَانُ وَهُوَ يَتَوَقَّعُ الْعَزْلَ لِمُوجِدَةٍ كَانَتْ مِنْ مُعَاوِيَةَ عَلَيْهِ، وَارْتَجَعَ مُعَاوِيَةُ مِنْهُ فَدَكَ وَكَانَ وَهَبْهَا لَهُ.
✧ In the year forty-eight The winter expedition of ʿAbd al-Raḥmān al-Qaynī was at Anṭākiyah. The summer expedition was that of ʿAbd Allāh b. Qays al-Fazārī. The naval raid was that of Mālik b. Hubayrah al-Sakūnī. And the naval raid of ʿUqbah b. ʿĀmir al-Juhanī was with the people of Miṣr and the people of al-Madīnah. In it, Ziyād appointed Ghālib b. Faḍālah al-Laythī over Khurāsān; he was a Companion. Marwān led the pilgrimage while anticipating dismissal due to an anger Muʿāwiyah had against him. Muʿāwiyah took back Fadak from him, which he had granted to him.
Tarikh (al-Tabari) 2139No grade recorded
غَزْوَةِ الْقُسْطَنْطِينِيَّةِ فِي سنة تسع وأربعين، وَقِيلَ: سَنَةَ خَمْسِينَ، سَيَّرَ مُعَاوِيَةُ جَيْشًا كَثِيفًا إِلَى بِلَادِ الرُّومِ لِلْغَزَاةِ وَجَعَلَ عَلَيْهِمْ سُفْيَانَ بْنَ عَوْفٍ وَأَمَرَ ابْنَهُ يَزِيدَ بِالْغَزَاةِ مَعَهُمْ، فَتَثَاقَلَ وَاعْتَلَّ، فَأَمْسَكَ عَنْهُ أَبُوهُ، فَأَصَابَ النَّاسُ فِي غَزَاتِهِمْ جُوعٌ وَمَرَضٌ شَدِيدٌ، فَأَنْشَأَ يَزِيدُ يَقُولُ: مَا إِنْ أُبَالِي بِمَا لَاقَتْ جُمُوعُهُمُ بِالْغَزْقَذُونَةِ مِنْ حُمَّى وَمِنْ مُومِ إِذَا اتَّكَأْتُ عَلَى الْأَنْمَاطِ مُرْتَفِقًا بِدَيْرِ مُرَّانَ عِنْدِي أُمُّ كُلْثُومِ وَأُمُّ كُلْثُومٍ امْرَأَتُهُ، وَهِيَ ابْنَةُ عَبْدِ اللَّهِ بْنِ عَامِرٍ. فَبَلَغَ مُعَاوِيَةَ شِعْرُهُ فَأَقْسَمَ عَلَيْهِ لَيَلْحَقَنَّ بِسُفْيَانَ إِلَى أَرْضِ الرُّومِ لِيُصِيبَهُ مَا أَصَابَ النَّاسَ، فَسَارَ وَمَعَهُ جَمْعٌ كَثِيرٌ أَضَافَهُمْ إِلَيْهِ أَبُوهُ، وَكَانَ فِي هَذَا الْجَيْشِ ابْنُ عَبَّاسٍ وَابْنُ عُمَرَ وَابْنُ الزُّبَيْرِ وَأَبُو أَيُّوبَ الْأَنْصَارِيُّ وَغَيْرُهُمْ وَعَبْدُ الْعَزِيزِ بْنُ زُرَارَةَ الْكِلَابِيُّ، فَأَوْغَلُوا فِي بِلَادِ الرُّومِ حَتَّى بَلَغُوا الْقُسْطَنْطِينِيَّةَ، فَاقْتَتَلَ الْمُسْلِمُونَ وَالرُّومُ فِي بَعْضِ الْأَيَّامِ وَاشْتَدَّتِ الْحَرْبُ بَيْنَهُمْ، فَلَمْ يَزَلْ عَبْدُ الْعَزِيزِ يَتَعَرَّضُ لِلشَّهَادَةِ فَلَمْ يُقْتَلْ، فَأَنْشَأَ يَقُولُ: قَدْ عِشْتُ فِي الدَّهْرِ أَطْوَارًا عَلَى طُرُقٍ شَتَّى فَصَادَفْتُ مِنْهَا اللِّينَ وَالْبَشِعَا كُلًّا بَلَوْتُ فَلَا النَّعْمَاءُ تُبْطِرُنِي وَلَا تَجَشَّمْتُ مِنْ لَأْوَائِهَا جَزَعًا لَا يَمْلَأُ الْأَمْرُ صَدْرِي قَبْلَ مَوْقِعِهِ وَلَا أَضِيقُ بِهِ ذَرْعًا إِذَا وَقَعَا ثُمَّ حَمَلَ عَلَى مَنْ يَلِيهِ فَقَتَلَ فِيهِمْ وَانْغَمَسَ بَيْنَهُمْ، فَشَجَرَهُ الرُّومُ بِرِمَاحِهِمْ حَتَّى قَتَلُوهُ، رَحِمَهُ اللَّهُ، فَبَلَغَ خَبَرُ قَتْلِهِ مُعَاوِيَةَ فَقَالَ لِأَبِيهِ: وَاللَّهِ هَلَكَ فَتَى الْعَرَبِ ! فَقَالَ: ابْنِي أَوِ ابْنُكَ ؟ قَالَ: ابْنُكَ، فَآجَرَكَ اللَّهُ. فَقَالَ: فَإِنْ يَكُنِ الْمَوْتُ أَوْدَى بِهِ وَأَصْبَحَ مُخُّ الْكِلَابِيِّ زِيرًا فَكُلُّ فَتًى شَارِبٌ كَأْسَهُ فَإِمَّا صَغِيرًا وَإِمَّا كَبِيرًا ثُمَّ رَجَعَ يَزِيدُ وَالْجَيْشُ إِلَى الشَّامِ وَقَدْ ثَبَتَ فِي " صَحِيحِ الْبُخَارِيِّ " أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: " أَوَّلُ جَيْشٍ يَغْزُونَ مَدِينَةَ قَيْصَرَ مَغْفُورٌ لَهُمْ " فَكَانَ هَذَا الْجَيْشُ أَوَّلَ مَنْ غَزَاهَا، وَمَا وَصَلُوا إِلَيْهَا حَتَّى بَلَغُوا الْجَهْدَ. وَفِيهَا تُوُفِّيَ أَبُو أَيُّوبَ خَالِدُ بْنُ زَيْدٍ الْأَنْصَارِيُّ ، وَقِيلَ: لَمْ يَمُتْ فِي هَذِهِ الْغَزْوَةِ، بَلْ بَعْدَهَا سَنَةَ إِحْدَى أَوْ ثِنْتَيْنِ أَوْ ثَلَاثٍ وَخَمْسِينَ. وقد دُفِنَ بِالْقُرْبِ مِنْ سُورِهَا، فَأَهْلُهَا يَسْتَسْقُونَ بِهِ
✧ The Expedition against Constantinople In the year forty-nine, and it is said: the year fifty, Muʿāwiyah dispatched a massive army to the lands of the Byzantines for a campaign and placed over them Sufyān b. ʿAwf, and he ordered his son Yazīd to campaign with them, but he tarried and feigned illness, so his father held back from him. The people suffered severe hunger and illness in their campaign, so Yazīd began to recite: Little do I care what their masses encountered at al-Ghazqadhūnah of fever and of plague, when I recline upon the cushions, leaning comfortably at Dayr Murrān, with me Umm Kulthūm. And Umm Kulthūm was his wife, and she was the daughter of ʿAbd Allāh b. ʿĀmir. His poetry reached Muʿāwiyah, so he swore an oath that he would indeed join Sufyān in the land of the Byzantines, so that whatever afflicted the people would afflict him. So he marched, and with him was a large contingent that his father added to him. In this army were Ibn ʿAbbās, Ibn ʿUmar, Ibn al-Zubayr, Abū Ayyūb al-Anṣārī, and others, and ʿAbd al-ʿAzīz b. Zurārah al-Kilābī. They penetrated deep into the lands of the Byzantines until they reached Constantinople. The Muslims and the Byzantines fought on some days, and the battle intensified between them. ʿAbd al-ʿAzīz kept exposing himself to martyrdom but was not killed, so he began to recite: I have lived through time in varied states upon diverse paths, and I have encountered from it both softness and harshness. All of it I have tested; neither does prosperity make me insolent, nor do I endure from its hardships any alarm. The matter does not fill my breast before it occurs, nor do I become distressed by it when it befalls. Then he charged at those near him and killed among them and plunged into their midst, and the Byzantines pierced him with their spears until they killed him, may God have mercy on him. News of his killing reached Muʿāwiyah, so he said to his father: By God, the youth of the Arabs has perished! He said: My son or your son? He said: Your son, so may God reward you. He said: If death has carried him off and the marrow of al-Kilābī has become a guest, then every youth drinks his cup, whether small or great. Then Yazīd and the army returned to Syria. It is established in "Ṣaḥīḥ al-Bukhārī" that the Messenger of God ﷺ said: "The first army that raids the city of Caesar will be forgiven." So this army was the first to raid it, and they did not reach it until they had reached the utmost exhaustion. In this year died Abū Ayyūb Khālid b. Zayd al-Anṣārī, and it is said: he did not die in this campaign, but rather after it in the year fifty-one, or fifty-two, or fifty-three. He was buried near its wall, and its people seek rain through him.
Tarikh (al-Tabari) 2140No grade recorded
وَفي سنة تسع وأربعين عَزَلَ مُعَاوِيَةُ مَرْوَانَ بْنَ الْحَكَمِ عَنِ الْمَدِينَةِ وَوَلَّى عَلَيْهَا سَعِيدَ بْنَ الْعَاصِ وَكَانَتْ وِلَايَةُ مَرْوَانَ كُلُّهَا بِالْمَدِينَةِ لِمُعَاوِيَةَ ثَمَانِيَ سِنِينَ وَشَهْرَيْنِ، وَكَانَ عَلَى قَضَاءِ الْمَدِينَةِ عَبْدُ اللَّهِ بْنُ الْحَارِثِ بْنِ نَوْفَلٍ، فَعَزَلَهُ سَعِيدٌ حِينَ وَلِيَ، وَاسْتَقْضَى أَبَا سَلَمَةَ بْنَ عَبْدِ الرَّحْمَنِ.
✧ In the year forty-nine, Muʿāwiyah dismissed Marwān b. al-Ḥakam from Madinah and appointed Saʿīd b. al-ʿĀṣ over it. Marwān's entire tenure in Madinah on behalf of Muʿāwiyah was eight years and two months. The judge of Madinah at that time was ʿAbd Allāh b. al-Ḥārith b. Nawfal, and Saʿīd dismissed him when he took office and appointed Abū Salamah b. ʿAbd al-Raḥmān as judge.
Tarikh (al-Tabari) 2141No grade recorded
وَفي سنة تسع وأربعين وَقَعَ الطَّاعُونُ بِالْكُوفَةِ، فَخَرَجَ مِنْهَا الْمُغِيرَةُ فَارًّا ، فَلَمَّا ارْتَفَعَ الطَّاعُونُ رَجَعَ إِلَيْهَا، فَأَصَابَهُ الطَّاعُونُ فَمَاتَ، وَالصَّحِيحُ أَنَّهُ مَاتَ سَنَةَ خَمْسِينَ. فَجَمَعَ مُعَاوِيَةُ لِزِيَادٍ الْكُوفَةَ إِلَى الْبَصْرَةِ، فَكَانَ أَوَّلَ مِنْ جُمِعَ لَهُ بَيْنَهُمَا، فَكَانَ زِيَادٌ يُقِيمُ فِي هَذِهِ سِتَّةَ أَشْهُرٍ، وَفِي هَذِهِ سِتَّةَ أَشْهُرٍ، وَكَانَ يَسْتَخْلِفُ عَلَى الْبَصْرَةِ سَمُرَةَ بْنَ جُنْدَبٍ فَلَمَّا وَصَلَ الْكُوفَةَ خَطَبَهُمْ فَحُصِبَ وَهُوَ عَلَى الْمِنْبَرِ، فَجَلَسَ حَتَّى أَمْسَكُوا ثُمَّ دَعَا قَوْمًا مِنْ خَاصَّتِهِ فَأَمَرَهُمْ فَأَخَذُوا أَبْوَابَ الْمَسْجِدِ ثُمَّ قَالَ: لِيَأْخُذْ كُلُّ رَجُلٍ مِنْكُمْ جَلِيسَهُ وَلَا يَقُولَنَّ لَا أَدْرِي مَنْ جَلِيسِي، ثُمَّ أَمَرَ بِكُرْسِيٍّ فَوُضِعَ لَهُ عَلَى بَابِ الْمَسْجِدِ، فَدَعَاهُمْ أَرْبَعَةً أَرْبَعَةً يَحْلِفُونَ: مَا مِنَّا مَنْ حَصَبَكَ: فَمَنْ حَلَفَ خَلَّاهُ وَمَنْ لَمْ يَحْلِفْ حَبَسَهُ، حَتَّى صَارُوا إِلَى ثَلَاثِينَ. وَقِيلَ: ثَمَانِينَ، فَقَطَّعَ أَيْدِيَهُمْ عَلَى الْمَكَانِ. وَاتَّخَذَ مَقْصُورَةً. كَانَ أَوَّلُ قَتِيلٍ قَتَلَهُ زِيَادٌ بِالْكُوفَةِ أَوْفَى بْنَ حِصْنٍ، وَكَانَ بَلَغَهُ عَنْهُ شَيْءٌ، فَطَلَبَهُ فَهَرَبَ، فَعَرَضَ النَّاسَ [ زِيَادٌ ]، فَمَرَّ بِهِ فَقَالَ: مَنْ هَذَا ؟ قَالَ: أَوْفَى بْنُ حِصْنٍ. فَقَالَ زِيَادٌ: أَتَتْكَ بِحَائِنٍ رِجْلَاهُ: وَقَالَ لَهُ: مَا رَأْيُكَ فِي عُثْمَانَ ؟ قَالَ: خَتَنُ رَسُولِ اللَّهِ ﷺ عَلَى ابْنَتَيْهِ. قَالَ: فَمَا تَقُولُ فِي مُعَاوِيَةَ ؟ قَالَ: جَوَادٌ حَلِيمٌ. قَالَ: فَمَا تَقُولُ فِيَّ ؟ قَالَ: بَلَغَنِي أَنَّكَ قُلْتَ بِالْبَصْرَةِ وَاللَّهِ لَآخُذَنَّ الْبَرِيءَ بِالسَّقِيمِ، وَالْمُقْبِلَ بِالْمُدْبِرِ. قَالَ: قَدْ قُلْتُ ذَاكَ. قَالَ: خَبَطْتَهَا عَشْوَاءَ ! فَقَالَ زِيَادٌ: لَيْسَ النَّفَّاخُ بِشَرِّ الزَّمَرَةِ ! فَقَتَلَهُ. وَلَمَّا قَدِمَ زِيَادٌ الْكُوفَةَ قَالَ لَهُ عُمَارَةُ بْنُ عُقْبَةَ بْنِ أَبِي مُعَيْطٍ: إِنَّ عَمْرَو بْنَ الْحَمِقِ يَجْمَعُ إِلَيْهِ شِيعَةَ أَبِي تُرَابٍ. فَأَرْسَلَ إِلَيْهِ زِيَادٌ: مَا هَذِهِ الْجَمَاعَاتُ عِنْدَكَ ؟ مَنْ أَرَدْتَ كَلَامَهُ فَفِي الْمَسْجِدِ. وَقِيلَ: الَّذِي سَعَى بِعَمْرٍو يَزِيدُ بْنُ رُوَيْمٍ: فَقَالَ لَهُ زِيَادٌ: قَدِ أَشَطْتُ بِدَمِهِ، وَلَوْ عَلِمْتُ أَنَّ مُخَّ سَاقِهِ قَدْ سَالَ مِنْ بُغْضِي مَا هَجَتْهُ حَتَّى يَخْرُجَ عَلَيَّ. فَاتَّخَذَ زِيَادٌ الْمَقْصُورَةَ حِينَ حُصِبَ. فَلَمَّا اسْتَخْلَفَ زِيَادٌ سَمُرَةَ عَلَى الْبَصْرَةِ أَكْثَرَ الْقَتْلَ فِيهَا، فَقَالَ ابْنُ سِيرِينَ: قَتَلَ سَمُرَةُ فِي غَيْبَةِ زِيَادٍ هَذِهِ ثَمَانِيَةَ آلَافٍ. فَقَالَ لَهُ زِيَادٌ: أَتَخَافُ أَنْ تَكُونَ قَتَلْتَ بَرِيئًا ؟ فَقَالَ: لَوْ قَتَلْتُ مَعَهُمْ مِثْلَهُمْ مَا خَشِيتُ. وَقَالَ أَبُو السَّوَّارِ الْعَدَوِيُّ: قَتَلَ سَمُرَةُ مِنْ قَوْمِي فِي غَدَاةٍ وَاحِدَةٍ سَبْعَةً وَأَرْبَعِينَ كُلُّهُمْ قَدْ جَمَعَ الْقُرْآنَ. وَرَكِبَ سَمُرَةُ يَوْمًا فَلَقِيَ أَوَائِلُ خَيْلِهِ رَجُلًا فَقَتَلُوهُ، فَمَرَّ بِهِ سَمُرَةُ وَهُوَ يَتَشَحَّطُ فِي دَمِهِ فَقَالَ: مَا هَذَا ؟ فَقِيلَ أَصَابَهُ أَوَائِلُ خَيْلِكَ. فَقَالَ: إِذَا سَمِعْتُمْ بِنَا قَدْ رَكِبْنَا فَاتَّقُوا أَسِنَّتَنَا.
✧ And in the year forty-nine, the plague occurred in al-Kūfah, so al-Mughīrah left it fleeing. When the plague subsided, he returned to it, and the plague struck him and he died. The correct view is that he died in the year fifty. Then Muʿāwiyah combined al-Kūfah with al-Baṣrah for Ziyād, and he was the first for whom the two were combined. Ziyād would reside in this one for six months and in this one for six months, and he would appoint Samurah b. Jundab as his deputy over al-Baṣrah. When he reached al-Kūfah, he addressed them and was pelted with pebbles while he was on the pulpit. He sat down until they stopped, then he summoned a group of his close associates and ordered them, and they took the gates of the mosque. Then he said: Let every man among you seize the one sitting next to him, and let no one say, 'I do not know who is sitting next to me.' Then he ordered a chair to be placed for him at the gate of the mosque. He called them four by four, and they swore: 'None of us pelted you.' Whoever swore, he released him; and whoever did not swear, he imprisoned him, until they reached thirty—and it was said: eighty—and he cut off their hands on the spot. And he adopted a maqṣūrah. The first person killed by Ziyād in al-Kūfah was Awfā b. Ḥiṣn. Something had reached him about him, so he sought him, but he fled. Ziyād presented the people [for review], and he passed by him and said, 'Who is this?' They said, 'Awfā b. Ḥiṣn.' Ziyād said: 'His own two feet have brought him to ruin.' He said to him, 'What is your view of ʿUthmān?' He said, 'The son-in-law of the Messenger of Allah ﷺ through his two daughters.' He said, 'What do you say about Muʿāwiyah?' He said: 'Generous and forbearing.' He said, 'What do you say about me?' He said, 'It has reached me that you said in al-Baṣrah: By Allah, I will seize the innocent for the sick, and the one facing forward for the one turning back.' He said, 'I did say that.' He said, 'You have flailed blindly!' Ziyād said, 'The blower is not the worst of the band!' And he killed him. When Ziyād came to al-Kūfah, ʿUmārah b. ʿUqbah b. Abī Muʿayṭ said to him, 'ʿAmr b. al-Ḥamiq is gathering to himself the Shīʿah of Abū Turāb.' So Ziyād sent to him: 'What are these gatherings at your place? Whoever you wish to speak with, let it be in the mosque.' And it was said: the one who informed against ʿAmr was Yazīd b. Ruwaym. Ziyād said to him, 'You have hastened his blood, and if I knew that the marrow of his shin had flowed from hatred of me, I would not have roused him until he rose against me.' Ziyād adopted the maqṣūrah when he was pelted. When Ziyād appointed Samurah as his deputy over al-Baṣrah, he killed many people there. Ibn Sīrīn said: 'In this absence of Ziyād, Samurah killed eight thousand.' Ziyād said to him, 'Do you fear that you may have killed an innocent person?' He said, 'If I had killed the like of them along with them, I would not have feared.' Abū al-Sawwār al-ʿAdawī said: 'Samurah killed from my people in a single morning forty-seven, all of whom had memorized the Qurʾān.' One day Samurah rode out, and the vanguard of his cavalry encountered a man and killed him. Samurah passed by him while he was writhing in his blood and said, 'What is this?' It was said, 'The vanguard of your cavalry struck him.' He said, 'When you hear that we have ridden out, beware of our spearheads.'
Tarikh (al-Tabari) 2142No grade recorded
ثُمَّ دَخَلَتْ سَنَةُ تِسْعٍ وَأَرْبَعِينَ فِيهَا كَانَ مَشْتَى مَالِكِ بْنِ هُبَيْرَةَ بِأَرْضِ الرُّومِ. وَفِيهَا كَانَتْ غَزْوَةُ فَضَالَةَ بْنِ عُبَيْدٍ جَرَبَّةَ وَشَتَا بِهَا، وَفُتِحَتْ عَلَى يَدِهِ، وَأَصَابَ فِيهَا شَيْئًا كَثِيرًا وَفِيهَا كَانَتْ صَائِفَةُ عَبْدِ اللَّهِ بْنِ كُرْزٍ الْبَجَلِيِّ. وَفِيهَا كَانَتْ غَزْوَةُ يَزِيدَ بْنِ شَجَرَةَ الرُّهَاوِيِّ فِي الْبَحْرِ فَشَتَا بِأَهْلِ الشَّامِ. وَفِيهَا كَانَتْ غَزْوَةُ عُقْبَةَ بْنِ نَافِعٍ الْبَحْرَ فَشَتَا بِأَهْلِ مِصْرَ. وَحَجَّ بِالنَّاسِ فِي هَذِهِ السَّنَةِ سَعِيدُ بْنُ الْعَاصِ . وَكَانَ الْعُمَّالُ فِيهَا هُمُ الْعُمَّالُ فِي الَّتِي قَبْلَهَا.
✧ Then the year forty-nine (49 AH) began. In it was the winter expedition of Mālik b. Hubayrah in the land of the Romans. In it was the campaign of Faḍālah b. ʿUbayd against Jarabbah, and he wintered there, and it was conquered at his hand, and he obtained in it much spoil. In it was the summer expedition of ʿAbd Allāh b. Kurz al-Bajalī. In it was the campaign of Yazīd b. Shajarah al-Ruhāwī at sea, and he wintered with the people of Syria. In it was the campaign of ʿUqbah b. Nāfiʿ at sea, and he wintered with the people of Egypt. The people were led in ḥajj in this year by Saʿīd b. al-ʿĀṣ. The governors in it were the same governors as in the preceding year.
Tarikh (al-Tabari) 2143No grade recorded
مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَعْيَانِ وَفَاةِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ، عَلَيْهِ السَّلَامُ. هو الْحَسَنُ بْنُ عَلِيِّ بْنِ أَبِي طَالِبٍ أَبُو مُحَمَّدٍ الْقُرَشِيُّ الْهَاشِمِيُّ، سِبْطُ رَسُولِ اللَّهِ ﷺ، ابْنُ ابْنَتِهِ فَاطِمَةُ الزَّهْرَاءُ وَرَيْحَانَتُهُ، وَأَشْبَهُ خَلْقِ اللَّهِ بِهِ فِي وَجْهِهِ ، وُلِدَ لِلنِّصْفِ مِنْ رَمَضَانَ سَنَةَ ثَلَاثٍ مِنَ الْهِجْرَةِ، فَحَنَّكَهُ رَسُولُ اللَّهِ ﷺ بِرِيقِهِ، وَسَمَّاهُ حَسَنًا، وَهُوَ أَكْبَرُ وَلَدِ أَبَوَيْهِ، وَقَدْ كَانَ رَسُولُ اللَّهِ ﷺ يُحِبُّهُ حُبًّا شَدِيدًا حَتَّى كَانَ يُقَبِّلُ زَبِيبَتَهُ وَهُوَ صَغِيرٌ، وَرُبَّمَا مَصَّ لِسَانَهُ وَاعْتَنَقَهُ وَدَاعَبَهُ، وَرُبَّمَا جَاءَ وَرَسُولُ اللَّهِ ﷺ سَاجِدٌ فِي الصَّلَاةِ فَيَرْكَبُ عَلَى ظَهْرِهِ، فَيُقِرُّهُ عَلَى ذَلِكَ وَيُطِيلُ السُّجُودَ مِنْ أَجْلِهِ، وَرُبَّمَا صَعِدَ مَعَهُ إِلَى الْمِنْبَرِ. وَقَدْ ثَبَتَ فِي الْحَدِيثِ أَنَّهُ، عَلَيْهِ السَّلَامُ، بَيْنَمَا هُوَ يَخْطُبُ إِذْ رَأَى الْحَسَنَ وَالْحُسَيْنَ مُقْبِلِينِ، فَنَزَلَ إِلَيْهِمَا فَاحْتَضَنَهُمَا، وَأَخَذَهُمَا مَعَهُ إِلَى الْمِنْبَرِ، وَقَالَ: " صَدَقَ اللَّهُ إِنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ، إِنِّي رَأَيْتُ هَذَيْنِ يَمْشِيَانِ وَيَعْثُرَانِ، فَلَمْ أَمْلِكْ أَنْ نَزَلْتُ إِلَيْهِمَا ". ثُمَّ قَالَ: " إِنَّكُمْ لِمَنْ رَوْحِ اللَّهِ، وَإِنَّكُمْ لَتُبَخِّلُونَ وَتُجَبِّنُونَ ". شبه الحسن بن علي بالنبي ﷺ وحبه له وَقَدْ ثَبَتَ فِي " صَحِيحِ الْبُخَارِيِّ " بسنده عَنْ عُقْبَةَ بْنِ الْحَارِثِ، أَنَّ أَبَا بَكْرٍ صَلَّى بِهِمُ الْعَصْرَ - بَعْدَ وَفَاةِ رَسُولِ اللَّهِ ﷺ بِلَيَالٍ - ثُمَّ خَرَجَ هُوَ وَعَلِيٌّ يَمْشِيَانِ، فَرَأَى الْحَسَنَ يَلْعَبُ مَعَ الْغِلْمَانِ فَاحْتَمَلَهُ عَلَى عُنُقِهِ، وَجَعَلَ يَقُولُ: بِأَبِي بِأَبِي شِبْهُ النَّبِيِّ، لَيْسَ شَبِيهًا بِعَلِيٍّ. قَالَ: وَعَلِيٌّ يَضْحَكُ. وقال إِسْمَاعِيلُ بْنُ أَبِي خَالِدٍ، سَمِعْتُ أَبَا جُحَيْفَةَ يَقُولُ: رَأَيْتُ النَّبِيَّ ﷺ وَكَانَ الْحَسَنُ بْنُ عَلِيٍّ يُشْبِهُهُ. وعَنِ ابْنِ أَبِي مُلَيْكَةَ قَالَ: كَانَتْ فَاطِمَةُ تَنْقُزُ الْحَسَنَ بْنَ عَلِيٍّ، وَتَقُولُ: يَا بِأَبِي شِبْهُ النَّبِيِّ لَيْسَ شَبِيهًا بِعَلِيِّ وعَنْ عَلِيٍّ قَالَ: الْحَسَنُ أَشْبَهُ بِرَسُولِ اللَّهِ ﷺ مَا بَيْنَ الصَّدْرِ إِلَى الرَّأْسِ، وَالْحُسَيْنُ أَشْبَهُ بِرَسُولِ اللَّهِ ﷺ مَا أَسْفَلَ مِنْ ذَلِكَ. وعَنْ أُسَامَةَ بْنِ زَيْدٍ قَالَ: كَانَ النَّبِيُّ ﷺ يَأْخُذُنِي فَيُقْعِدُنِي عَلَى فَخِذِهِ، وَيَقْعُدُ الْحَسَنَ عَلَى فَخِذِهِ الْأُخْرَى، ثُمَّ يَضُمُّنَا ثُمَّ يَقُولُ: " اللَّهُمَّ ارْحَمْهُمَا فَإِنِّي أَرْحَمُهُمَا ". وَفِي رِوَايَةٍ " اللَّهُمَّ إِنِّي أُحِبُّهُمَا فَأَحِبَّهُمَا ". وعَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ ﷺ قَالَ لِلْحَسَنِ بْنِ عَلِيٍّ: " اللَّهُمَّ إِنِّي أُحِبُّهُ فَأَحِبَّهُ، وَأُحِبَّ مَنْ يُحِبُّهُ ". وعَنْ أَبِي هُرَيْرَةَ قَالَ: كُنْتُ مَعَ النَّبِيِّ ﷺ فِي سُوقٍ مِنْ أَسْوَاقِ الْمَدِينَةِ فَانْصَرَفَ وَانْصَرَفْتُ مَعَهُ، فَجَاءَ إِلَى فِنَاءِ فَاطِمَةَ، فَنَادَى الْحَسَنَ فَقَالَ: " أَيْ لُكَعُ، أَيْ لُكَعُ، أَيْ لُكَعُ ". فَلَمْ يُجِبْهُ أَحَدٌ فَانْصَرَفَ وَانْصَرَفْتُ مَعَهُ، فَجَاءَ إِلَى فِنَاءِ عَائِشَةَ فَقَعَدَ. قَالَ: فَجَاءَ الْحَسَنُ بْنُ عَلِيٍّ. قَالَ أَبُو هُرَيْرَةَ ظَنَنَّا أَنَّ أُمَّهُ حَبَسَتْهُ لِتَجْعَلَ فِي عُنُقِهِ السِّخَابَ، فَلَمَّا دَخَلَ الْتَزَمَهُ رَسُولُ اللَّهِ ﷺ، وَالْتَزَمَ هُوَ رَسُولُ اللَّهِ ﷺ، ثُمَّ قَالَ: " اللَّهُمَّ إِنِّي أُحِبُّهُ فَأَحِبَّهُ، وَأَحِبَّ مَنْ يُحِبُّهُ ". ثَلَاثَ مَرَّاتٍ. وعَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: " مَنْ أَحَبَّ الْحَسَنَ وَالْحُسَيْنَ فَقَدْ أَحَبَّنِي ، وَمَنْ أَبْغَضَهُمَا فَقَدْ أَبْغَضَنِي " وَقَدْ وَرَدَ عَنْ عَائِشَةَ وَأُمِّ سَلَمَةَ أُمَّيِ الْمُؤْمِنِينَ، أَنَّ رَسُولَ اللَّهِ ﷺ اشْتَمَلَ عَلَى الْحَسَنِ وَالْحُسَيْنِ وَأُمِّهِمَا وَأَبِيهِمَا، فَقَالَ: " اللَّهُمَّ هَؤُلَاءِ أَهْلُ بَيْتِي فَأَذْهِبْ عَنْهُمُ الرِّجْسَ وَطَهِّرْهُمْ تَطْهِيرًا ". وعَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: " مَنْ سَرَّهُ أَنْ يَنْظُرَ إِلَى سَيِّدِ شَبَابِ أَهْلِ الْجَنَّةِ، فَلْيَنْظُرْ إِلَى الْحَسَنِ بْنِ عَلِيٍّ ". وعَنْ يَعْلَى بْنِ مُرَّةَ قَالَ جَاءَ الْحَسَنُ وَالْحُسَيْنُ يَسْعَيَانِ إِلَى رَسُولِ اللَّهِ ﷺ، فَجَاءَ أَحَدُهُمَا قَبْلَ الْآخَرِ، فَجَعَلَ يَدَهُ فِي رَقَبَتِهِ، ثُمَّ ضَمَّهُ إِلَى إِبِطِهِ، ثُمَّ جَاءَ الْآخَرُ فَجَعَلَ يَدَهُ الْأُخْرَى فِي رَقَبَتِهِ، ثُمَّ ضَمَّهُ إِلَى إِبِطِهِ، ثُمَّ قَبَّلَ هَذَا، ثُمَّ قَبَّلَ هَذَا، ثُمَّ قَالَ: " اللَّهُمَّ إِنِّي أُحِبُّهُمَا فَأَحِبَّهُمَا ". ثُمَّ قَالَ: " أَيُّهَا النَّاسُ، إِنَّ الْوَلَدَ مَبْخَلَةٌ مَجْبَنَةٌ مَجْهَلَةٌ ". وَفِي حَدِيثِ عَبْدِ اللَّهِ بْنِ شَدَّادٍ، عَنْ أَبِيهِ، أَنَّ رَسُولَ اللَّهِ ﷺ صَلَّى بِهِمْ إِحْدَى صَلَاتَيِ الْعَشِيِّ، فَسَجَدَ سَجْدَةً أَطَالَ فِيهَا السُّجُودَ، فَلَمَّا سَلَّمَ قَالَ النَّاسُ لَهُ فِي ذَلِكَ، قَالَ: " إِنَّ ابْنِي - يَعْنِي الْحَسَنَ - ارْتَحَلَنِي فَكَرِهْتُ أَنْ أُعَجِّلَهُ حَتَّى يَقْضِيَ حَاجَتَهُ ". وَرَوَى أَحْمَدُ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ، أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: " إِنَّ ابْنِي هَذَا سَيِّدٌ، وَلَعَلَّ اللَّهَ أَنْ يُصْلِحَ بِهِ بَيْنَ فِئَتَيْنِ عَظِيمَتَيْنِ مِنَ الْمُسْلِمِينَ ". حب الصحابة للحسن بن علي وَقَدْ كَانَ الصِّدِّيقُ يُجِلُّهُ وَيُعَظِّمُهُ وَيُكْرِمُهُ وَيُحِبُّهُ وَيَتَفَدَّاهُ، وَكَذَلِكَ عُمَرُ بْنُ الْخَطَّابِ ; فَرَوَى الْوَاقِدِيُّ عَنْ مُوسَى بْنِ مُحَمَّدِ بْنِ إِبْرَاهِيمَ بْنِ الْحَارِثِ التَّيْمِيِّ، عَنْ أَبِيهِ، أَنْ عُمَرَ لَمَّا عَمِلَ الدِّيوَانَ فَرَضَ لِلْحَسَنِ وَالْحُسَيْنِ مَعَ أَهْلِ بَدْرٍ فِي خَمْسَةِ آلَافٍ. وَكَذَلِكَ كَانَ عُثْمَانُ بْنُ عَفَّانَ يُكْرِمُ الْحَسَنَ وَالْحُسَيْنَ وَيُحِبُّهُمَا. وَقَدْ كَانَ الْحَسَنُ بْنُ عَلِيٍّ يَوْمَ الدَّارِ - وَعُثْمَانُ بْنُ عَفَّانَ مَحْصُورٌ - عِنْدَهُ وَمَعَهُ السَّيْفُ مُتَقَلِّدًا بِهِ يُجَاحِفُ عَنْ عُثْمَانَ، فَخَشِيَ عُثْمَانُ عَلَيْهِ، فَأَقْسَمَ عَلَيْهِ لَيَرْجِعَنَّ إِلَى مَنْزِلِهِمْ تَطْيِيبًا لِقَلْبِ عَلِيٍّ وَخَوْفًا عَلَيْهِ، ؓ. وَكَانَ عَلِيٌّ يُكْرِمُ الْحَسَنَ إِكْرَامًا زَائِدًا، وَيُعَظِّمُهُ وَيُبَجِّلُهُ، وَقَدْ قَالَ لَهُ يَوْمًا: يَا بُنَيَّ، أَلَا تَخْطُبُ حَتَّى أَسْمَعَكَ ؟ فَقَالَ: إِنِّي أَسْتَحِي أَنْ أَخْطُبَ وَأَنَا أَرَاكَ. فَذَهَبَ عَلِيٌّ فَجَلَسَ حَيْثُ لَا يَرَاهُ الْحَسَنَ، ثُمَّ قَامَ الْحَسَنُ فِي النَّاسِ خَطِيبًا وَعَلِيٌّ يَسْمَعُ، فَأَدَّى خُطْبَةً بَلِيغَةً فَصِيحَةً، فَلَمَّا انْصَرَفَ جَعَلَ عَلِيٌّ يَقُولُ: ذُرِّيَّةً بَعْضُهَا مِنْ بَعْضٍ وَاللَّهُ سَمِيعٌ عَلِيمٌ [ آلِ عِمْرَانَ: 34 ]. وَقَدْ كَانَ ابْنُ عَبَّاسٍ يَأْخُذُ الرِّكَابَ لِلْحَسَنِ وَالْحُسَيْنِ إِذَا رَكِبَا، وَيَرَى هَذَا مِنْ نِعَمِ اللَّهِ عَلَيْهِ. وَكَانَا إِذَا طَافَا بِالْبَيْتِ يَكَادُ النَّاسُ يُحَطِّمُونَهُمَا مِمَّا يَزْدَحِمُونَ عَلَيْهِمَا لِلسَّلَامِ عَلَيْهِمَا، ؓ وَأَرْضَاهُمَا. وَكَانَ ابْنُ الزُّبَيْرِ يَقُولُ: وَاللَّهِ مَا قَامَتِ النِّسَاءُ عَنْ مِثْلِ الْحَسَنِ بْنِ عَلِيٍّ. عبادة الحسن بن علي وَقَالَ غَيْرُهُ: كَانَ الْحَسَنُ إِذَا صَلَّى الْغَدَاةَ فِي مَسْجِدِ رَسُولِ اللَّهِ ﷺ يَجْلِسُ فِي مُصَلَّاهُ يَذْكُرُ اللَّهَ حَتَّى تَرْتَفِعَ الشَّمْسُ ، وَيَجْلِسُ إِلَيْهِ مِنْ يَجْلِسُ مِنْ سَادَاتِ النَّاسِ يَتَحَدَّثُونَ عِنْدَهُ، ثُمَّ يَقُومُ فَيَدْخُلُ عَلَى أُمَّهَاتِ الْمُؤْمِنِينَ فَيُسَلِّمُ عَلَيْهِنَّ. وَرُبَّمَا أَتْحَفْنَهُ، ثُمَّ يَنْصَرِفُ إِلَى مَنْزِلِهِ. وَلَمَّا نَزَلَ لِمُعَاوِيَةَ عَنِ الْخِلَافَةِ مِنْ وَرَعِهِ صِيَانَةً لِدِمَاءِ الْمُسْلِمِينَ، كَانَ لَهُ عَلَى مُعَاوِيَةَ فِي كُلِّ عَامٍ جَائِزَةٌ، وَكَانَ يَفِدُ إِلَيْهِ، فَرُبَّمَا أَجَازَهُ بِأَرْبَعِمِائَةِ أَلْفِ دِرْهَمٍ، وَرَاتِبُهُ فِي كُلِّ سَنَةٍ مِائَةُ أَلْفٍ، فَانْقَطَعَ سَنَةً عَنِ الذَّهَابِ، وَجَاءَ وَقْتُ الْجَائِزَةِ، فَاحْتَاجَ الْحَسَنُ إِلَيْهَا - وَكَانَ مِنْ أَكْرَمِ النَّاسِ - فَأَرَادَ أَنْ يَكْتُبَ إِلَى مُعَاوِيَةَ لِيَبْعَثَ بِهَا إِلَيْهِ، فَلَمَّا نَامَ تِلْكَ اللَّيْلَةَ رَأَى رَسُولَ اللَّهِ ﷺ فِي الْمَنَامِ، فَقَالَ لَهُ: " يَا بُنَيَّ، أَتَكْتُبُ إِلَى مَخْلُوقٍ بِحَاجَتِكَ ؟ ! " وَعَلَّمَهُ دُعَاءً يَدْعُو بِهِ، فَتَرَكَ الْحَسَنُ مَا كَانَ هَمَّ بِهِ مِنَ الْكِتَابَةِ، فَذَكَرَهُ مُعَاوِيَةُ وَافْتَقَدَهُ، وَقَالَ: ابْعَثُوا إِلَيْهِ بِمِائَتَيْ أَلْفٍ، فَلَعَلَّ لَهُ ضَرُورَةً فِي تَرْكِهِ الْقُدُومَ عَلَيْنَا. فَحُمِلَتْ إِلَيْهِ مِنْ غَيْرِ سُؤَالٍ. قَالَ صَالِحُ بْنُ أَحْمَدَ: سَمِعْتُ أَبِي يَقُولُ الْحَسَنُ بْنُ عَلِيٍّ مَدَنِيٌّ ثِقَةٌ. حَكَاهُ ابْنُ عَسَاكِرَ فِي " تَارِيخِهِ ". قَالُوا: وَقَاسَمَ اللَّهَ مَالَهُ ثَلَاثَ مَرَّاتٍ، وَخَرَجَ مِنْ مَالِهِ مَرَّتَيْنِ، وَحَجَّ خَمْسًا وَعِشْرِينَ مَرَّةً مَاشِيًا وَإِنَّ الْجَنَائِبَ لَتُقَادُ بَيْنَ يَدَيْهِ. وعَنْ مُحَمَّدِ بْنِ عَلِيٍّ قَالَ: قَالَ الْحَسَنُ بْنُ عَلِيٍّ: إِنِّي لَأَسْتَحْيِي مِنْ رَبِّي، عَزَّ وَجَلَّ، أَنْ أَلْقَاهُ وَلَمْ أَمْشِ إِلَى بَيْتِهِ. فَمَشَى عِشْرِينَ مَرَّةً مِنَ الْمَدِينَةِ عَلَى رِجْلَيْهِ. قَالُوا: وَكَانَ يَقْرَأُ فِي بَعْضِ خُطَبِهِ سُورَةَ " إِبْرَاهِيمَ ". وَكَانَ يَقْرَأُ كُلَّ لَيْلَةٍ سُورَةَ " الْكَهْفِ " قَبْلَ أَنْ يَنَامَ، يَقْرَؤُهَا مِنْ لَوْحٍ يَدُورُ مَعَهُ حَيْثُ كَانَ مِنْ بُيُوتِ نِسَائِهِ، فَيَقْرَؤُهُ بَعْدَ مَا يَدْخُلُ فِي الْفِرَاشِ قَبْلَ أَنْ يَنَامَ، ؓ. كرم الحسن بن علي وَقَدْ كَانَ مِنَ الْكَرَمِ عَلَى جَانِبٍ عَظِيمٍ. قَالَ مُحَمَّدُ بْنُ سِيرِينَ: رُبَّمَا أَجَازَ الْحَسَنُ بْنُ عَلِيٍّ الرَّجُلَ الْوَاحِدَ بِمِائَةِ أَلْفٍ. وَقَالَ سَعِيدُ بْنُ عَبْدِ الْعَزِيزِ: سَمِعَ الْحَسَنَ بْنَ عَلِيٍّ إِلَى جَانِبِهِ رَجُلًا يَدْعُو اللَّهُ أَنْ يُمَلِّكَهُ عَشَرَةَ آلَافِ دِرْهَمٍ، فَقَامَ إِلَى مَنْزِلِهِ فَبَعَثَ بِهَا إِلَيْهِ. وَذَكَرُوا أَنَّ الْحَسَنَ رَأَى غُلَامًا أَسْوَدَ يَأْكُلُ مِنْ رَغِيفٍ لُقْمَةً، وَيُطْعِمُ كَلْبًا هُنَاكَ لُقْمَةً، فَقَالَ لَهُ: مَا حَمَلَكَ عَلَى هَذَا ؟ ! فَقَالَ: إِنِّي أَسْتَحِي مِنْهُ أَنْ آكُلَ وَلَا أُطْعِمَهُ. فَقَالَ لَهُ الْحَسَنُ: لَا تَبْرَحْ مِنْ مَكَانِكَ حَتَّى آتِيَكَ. فَذَهَبَ إِلَى سَيِّدِهِ، فَاشْتَرَاهُ وَاشْتَرَى الْحَائِطَ الَّذِي هُوَ فِيهِ، فَأَعْتَقَهُ وَمَلَّكَهُ الْحَائِطَ، فَقَالَ الْغُلَامُ: يَا مَوْلَايَ، قَدْ وَهَبْتُ الْحَائِطَ لِلَّذِي وَهَبَتْنِي لَهُ. زواج الحسن بن علي قَالُوا: وَكَانَ كَثِيرَ التَّزَوُّجِ، وَكَانَ لَا يُفَارِقُهُ أَرْبَعُ حَرَائِرَ، وَكَانَ مِطْلَاقًا مِصْدَاقًا. يُقَالُ: إِنَّهُ أَحْصَنَ بِسَبْعِينَ امْرَأَةً. وَذَكَرُوا أَنَّهُ طَلَّقَ امْرَأَتَيْنِ فِي يَوْمٍ وَاحِدَةً مِنْ بَنِي أَسَدٍ وَأُخْرَى فَزَارِيَّةً، وَبَعَثَ إِلَى كُلِّ وَاحِدَةٍ مِنْهُمَا بِعَشَرَةِ آلَافٍ وَبِزُقَاقٍ مِنْ عَسَلٍ، وَقَالَ لِلْغُلَامِ: اسْمَعْ مَا تَقُولُ كُلُّ وَاحِدَةٍ مِنْهُمَا. فَأَمَّا الْفَزَارِيَّةُ فَقَالَتْ: جَزَاهُ اللَّهُ خَيْرًا. وَدَعَتْ لَهُ، وَأَمَّا الْأَسَدِيَّةُ فَقَالَتْ : مَتَاعٌ قَلِيلٌ مِنْ حَبِيبٍ مُفَارِقِ فَرَجَعَ الْغُلَامُ إِلَيْهِ بِذَلِكَ، فَارْتَجَعَ الْأَسْدِيَةَ وَتَرَكَ الْفَزَارِيَّةَ. وَقَدْ كَانَ عَلِيٌّ يَقُولُ لِأَهْلِ الْكُوفَةِ: لَا تُزَوِّجُوهُ فَإِنَّهُ مِطْلَاقٌ. فَيَقُولُونَ: وَاللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ لَوْ خَطَبَ إِلَيْنَا كُلَّ يَوْمٍ لَزَوَّجَنَاهُ مِنَّا مَنْ شَاءَ ابْتِغَاءً فِي صِهْرِ رَسُولِ اللَّهِ ﷺ. وَذَكَرُوا أَنَّهُ نَامَ مَعَ امْرَأَتِهِ خَوْلَةَ بِنْتِ مَنْظُورٍ الْفَزَارِيِّ - وَقِيلَ: هِنْدَ بِنْتِ سُهَيْلٍ - فَوْقَ إِجَّارٍ، فَعَمَدَتِ الْمَرْأَةُ فَرَبَطَتْ رِجْلَهُ بِخِمَارِهَا إِلَى خَلْخَالِهَا، فَلَمَّا اسْتَيْقَظَ قَالَ لَهَا: مَا هَذَا ؟ فَقَالَتْ: خِفْتُ أَنْ تَقُومَ مِنْ وَسَنِ النَّومِ فَتَسْقُطَ، فَأَكُونُ أَشْأَمَ سَخْلَةٍ عَلَى الْعَرَبِ. فَأَعْجَبَهُ ذَلِكَ مِنْهَا، وَاسْتَمَرَّ بِهَا سَبْعَةَ أَيَّامٍ بَعْدَ ذَلِكَ. وَقَالَ أَبُو جَعْفَرٍ الْبَاقِرُ: جَاءَ رَجُلٌ إِلَى الْحُسَيْنِ بْنِ عَلِيٍّ فَاسْتَعَانَ بِهِ فِي حَاجَةٍ، فَوَجَدَهُ مُعْتَكِفًا، فَاعْتَذَرَ إِلَيْهِ، فَذَهَبَ إِلَى الْحَسَنِ فَاسْتَعَانَ بِهِ، فَقَضَى حَاجَتَهُ وَقَالَ: لَقَضَاءُ حَاجَةِ أَخٍ لِي فِي اللَّهِ أَحَبُّ إِلَيَّ مِنِ اعْتِكَافِ شَهْرٍ . وعَنِ ابْنِ سِيرِينَ قَالَ: كَانَ الْحَسَنُ بْنُ عَلِيٍّ لَا يَدْعُو إِلَى طَعَامِهِ أَحَدًا ; يَقُولُ: هُوَ أَهْوَنُ مِنْ أَنْ يُدْعَى إِلَيْهِ أَحَدٌ. وعَنْ مُحَمَّدِ بْنِ سِيرِينَ قَالَ: تَزَوَّجَ الْحَسَنُ بْنُ عَلِيٍّ امْرَأَةً، فَبَعَثَ إِلَيْهَا بِمِائَةِ جَارِيَةٍ، مَعَ كُلِّ جَارِيَةٍ أَلْفُ دِرْهَمٍ. وَقَالَ جُوَيْرِيَةُ بْنُ أَسْمَاءَ: لَمَّا مَاتَ الْحَسَنُ بَكَى عَلَيْهِ مَرْوَانُ فِي جِنَازَتِهِ، فَقَالَ لَهُ الْحُسَيْنُ: أَتَبْكِيهِ وَقَدْ كُنْتُ تُجَرِّعُهُ مَا تُجَرِّعُهُ ؟ ! فَقَالَ: إِنِّي كُنْتُ أَفْعَلُ ذَلِكَ إِلَى أَحْلَمَ مِنْ هَذَا. وَأَشَارَ بِيَدِهِ إِلَى الْجَبَلِ. وعَنْ 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 بْنِ عَلِيٍّ وَبَيْنَ عَمْرِو بْنِ عُثْمَانَ خُصُومَةٌ، فَقَالَ الْحَسَنُ: لَيْسَ لَهُ عِنْدَنَا إِلَّا مَا رَغِمَ أَنْفُهُ. فَهَذِهِ أَشَدُّ كَلِمَةِ فُحِشٍ سَمِعْتُهَا مِنْهُ قَطُّ. وقِيلَ لِلْحَسَنِ بْنِ عَلِيٍّ: إِنَّ أَبَا ذَرٍّ يَقُولُ: الْفَقْرُ أَحَبُّ إِلَيَّ مِنَ الْغِنَى، وَالسَّقَمُ أَحَبُّ إِلَيَّ مِنَ الصِّحَّةِ. فَقَالَ: رَحِمَ اللَّهُ أَبَا ذَرٍّ، أَمَّا أَنَا فَأَقُولُ: مَنِ اتَّكَلَ عَلَى حُسْنِ اخْتِيَارِ اللَّهِ لَهُ لَمْ يَتَمَنَّ أَنْ يَكُونَ فِي غَيْرِ الْحَالَةِ الَّتِي اخْتَارَ اللَّهُ لَهُ، وَهَذَا حَدُّ الْوُقُوفِ عَلَى الرِّضَا بِمَا تَصَرَّفَ بِهِ الْقَضَاءُ . وَقَالَ أَبُو بَكْرٍ مُحَمَّدُ بْنُ كَيْسَانَ الْأَصَمُّ: قَالَ الْحَسَنُ ذَاتَ يَوْمٍ لِأَصْحَابِهِ: إِنِّي أُخْبِرُكُمْ عَنْ أَخٍ لِي كَانَ مِنْ أَعْظَمِ النَّاسِ فِي عَيْنِي، وَكَانَ عَظِيمَ مَا عَظَّمَهُ فِي عَيْنِي صِغَرُ الدُّنْيَا فِي عَيْنِهِ، كَانَ خَارِجًا مِنْ سُلْطَانِ بَطْنِهِ، فَلَا يَشْتَهِي مَا لَا يَجِدُ، وَلَا يُكْثِرُ إِذَا وَجَدَ، وَكَانَ خَارِجًا مِنْ سُلْطَانِ فَرْجِهِ، فَلَا يَسْتَخِفُّ لَهُ عَقْلُهُ وَلَا رَأْيُهُ، وَكَانَ خَارِجًا مِنْ سُلْطَانِ الْجَهَلَةِ، فَلَا يَمُدُّ يَدًا إِلَّا عَلَى ثِقَةِ الْمَنْفَعَةِ، كَانَ لَا يَسْخَطُ وَلَا يَتَبَرَّمُ، كَانَ إِذَا جَامَعَ الْعُلَمَاءَ يَكُونُ عَلَى أَنْ يَسْمَعَ أَحْرَصَ مِنْهُ عَلَى أَنْ يَتَكَلَّمَ، وَكَانَ إِذَا غُلِبَ عَلَى الْكَلَامِ لَمْ يُغْلَبْ عَلَى الصَّمْتِ، كَانَ أَكْثَرَ دَهْرِهِ صَامِتًا، فَإِذَا قَالَ بَذَّ الْقَائِلِينَ، وَكَانَ لَا يُشَارِكُ فِي دَعْوَى، وَلَا يَدْخُلُ فِي مِرَاءٍ، وَلَا يُدْلِي بِحُجَّةٍ حَتَّى يَرَى قَاضِيًا، يَقُولُ مَا يَفْعَلُ، وَيَفْعَلُ مَا لَا يَقُولُ تَفَضُّلًا وَتَكَرُّمًا، كَانَ لَا يَغْفُلُ عَنْ إِخْوَانِهِ، وَلَا يَسْتَخِصُّ بِشَيْءٍ دُونَهُمْ، كَانَ لَا يَلُومُ أَحَدًا فِيمَا يَقَعُ الْعُذْرُ بِمِثْلِهِ، كَانَ إِذَا ابْتَدَأَهُ أَمْرَانِ لَا يَرَى أَيُّهُمَا أَقْرَبُ إِلَى الْحَقِّ، نَظَرَ فِيمَا هُوَ أَقْرَبُ إِلَى هَوَاهُ فَخَالَفَهُ. وعَنِ الْحَارِثِ الْأَعْوَرِ، أَنْ عَلِيًّا سَأَلَ ابْنَهُ - يَعْنِي الْحَسَنَ - عَنْ أَشْيَاءَ مِنَ الْمُرُوءَةِ، فَقَالَ: يَا بُنَيَّ، مَا السَّدَادُ ؟ قَالَ: يَا أَبَةِ، السَّدَادُ دَفْعُ الْمُنْكَرِ بِالْمَعْرُوفِ. قَالَ: فَمَا الشَّرَفُ ؟ قَالَ: اصْطِنَاعُ الْعَشِيرَةِ وَحَمْلُ الْجَرِيرَةِ. قَالَ: فَمَا الْمُرُوءَةُ ؟ قَالَ: الْعَفَافُ وَإِصْلَاحُ الْمَرْءِ مَالَهُ. قَالَ: فَمَا الدِّقَّةُ ؟ قَالَ: النَّظَرُ فِي الْيَسِيرِ وَمَنْعُ الْحَقِيرِ. قَالَ: فَمَا اللُّؤْمُ ؟ قَالَ: إِحْرَازُ الْمَرْءِ نَفْسَهُ وَبَذْلُهُ عِرْسَهُ. قَالَ: فَمَا السَّمَاحَةُ ؟ قَالَ: الْبَذْلُ فِي الْعُسْرِ وَالْيُسْرِ. قَالَ: فَمَا الشُّحُّ ؟ قَالَ: أَنْ تَرَى مَا فِي يَدَيْكَ شَرَفًا وَمَا أَنْفَقْتَهُ تَلَفًا. قَالَ: فَمَا الْإِخَاءُ ؟ قَالَ: الْوَفَاءُ فِي الشِّدَّةِ وَالرَّخَاءِ. قَالَ: فَمَا الْجُبْنُ ؟ قَالَ: الْجُرْأَةُ عَلَى الصَّدِيقِ وَالنُّكُولُ عَنِ الْعَدُوِّ. قَالَ: فَمَا الْغَنِيمَةُ ؟ قَالَ: الرَّغْبَةُ فِي التَّقْوَى، وَالزَّهَادَةُ فِي الدُّنْيَا هِيَ الْغَنِيمَةُ الْبَارِدَةُ. قَالَ: فَمَا الْحِلْمُ ؟ قَالَ: كَظْمُ الْغَيْظِ وَمَلْكُ النَّفْسِ. قَالَ: فَمَا الْغِنَى ؟ قَالَ: رِضَا النَّفْسِ بِمَا قَسَمَ اللَّهُ لَهَا وَإِنْ قَلَّ، فَإِنَّمَا الْغِنَى غِنَى النَّفْسِ. قَالَ: فَمَا الْفَقْرُ ؟ قَالَ: شَرَهُ النَّفْسِ فِي كُلِّ شَيْءٍ. قَالَ: فَمَا الْمَنَعَةُ ؟ قَالَ: شِدَّةُ الْبَأْسِ وَمُقَارَعَةُ أَشَدِّ النَّاسِ. قَالَ: فَمَا الذُّلُّ ؟ قَالَ: الْفَزَعُ عِنْدَ الْمَصْدُوقَةِ. قَالَ: فَمَا الْجُرْأَةُ ؟ قَالَ: مُوَافَقَةُ الْأَقْرَانِ. قَالَ: فَمَا الْكُلْفَةُ ؟ قَالَ: كَلَامُكَ فِيمَا لَا يَعْنِيكَ. قَالَ: فَمَا الْمَجْدُ ؟ قَالَ: أَنْ تُعْطِي فِي الْغُرْمِ وَأَنْ تَعْفُوَ عَنِ الْجُرْمِ. قَالَ: فَمَا الْعَقْلُ ؟ قَالَ: حِفْظُ الْقَلْبِ كُلَّ مَا اسْتَرْعَيْتَهُ. قَالَ: فَمَا الْخُرْقُ ؟ قَالَ: مُعَادَاتُكَ إِمَامَكَ وَرَفْعُكَ عَلَيْهِ كَلَامَكَ. قَالَ: فَمَا الثَّنَاءُ ؟ قَالَ: إِتْيَانُ الْجَمِيلِ وَتَرْكُ الْقَبِيحِ. قَالَ: فَمَا الْحَزْمُ ؟ قَالَ: طُولُ الْأَنَاةِ، وَالرِّفْقُ بِالْوُلَاةِ، وَالِاحْتِرَاسُ مِنَ النَّاسِ بِسُوءِ الظَّنِّ، هُوَ الْحَزْمُ. قَالَ: فَمَا الشَّرَفُ ؟ قَالَ: مُوَافَقَةُ الْإِخْوَانِ، وَحِفْظُ الْجِيرَانِ. قَالَ: فَمَا السَّفَهُ ؟ قَالَ: اتِّبَاعُ الدُّنَاةِ، وَمُصَاحَبَةُ الْغُوَاةِ. قَالَ: فَمَا الْغَفْلَةُ ؟ قَالَ: تَرْكُكَ الْمَسْجِدَ وَطَاعَتُكَ الْمُفْسِدَ. قَالَ: فَمَا الْحِرْمَانُ ؟ قَالَ: تَرْكُكَ حَظَّكَ وَقَدْ عُرِضَ عَلَيْكَ. قَالَ: فَمَا السَّيِّدُ ؟ قَالَ: الْأَحْمَقُ فِي الْمَالِ، الْمُتَهَاوِنُ بِعِرْضِهِ ; يُشْتَمُ فَلَا يُجِيبُ، الْمُتَحَزِّنُ بِأَمْرِ الْعَشِيرَةِ، هُوَ السَّيِّدُ. قَالَ: ثُمَّ قَالَ عَلِيٌّ: يَا بُنَيَّ، سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: "لَا فَقْرَ أَشَدُّ مِنَ الْجَهْلِ، وَلَا مَالَ أَعْوَدُ مِنَ الْعَقْلِ، وَلَا وَحْدَةَ أَوْحَشُ مِنَ الْعُجْبِ، وَلَا مُظَاهَرَةَ أَوْثَقُ مِنَ الْمُشَاوَرَةِ، وَلَا عَقْلَ كَالتَّدْبِيرِ، وَلَا حَسَبَ كَحُسْنِ الْخُلُقِ، وَلَا وَرَعَ كَالْكَفِّ، وَلَا عِبَادَةَ كَالتَّفَكُّرِ، وَلَا إِيمَانَ كَالْحَيَاءِ، وَرَأْسُ الْإِيمَانِ الصَّبْرُ، وَآفَةُ الْحَدِيثِ الْكَذِبُ، وَآفَةُ الْعِلْمِ النِّسْيَانُ، وَآفَةُ الْحِلْمِ السَّفَهُ، وَآفَةُ الْعِبَادَةِ الْفَتْرَةُ، وَآفَةُ الظَّرْفِ الصَّلَفُ، وَآفَةُ الشُّجَاعَةِ الْبَغْيُ، وَآفَةُ السَّمَاحَةِ الْمَنُّ، وَآفَةُ الْجَمَالِ الْخُيَلَاءُ، وَآفَةُ الْحُبِّ الْفَخْرُ ". ثُمَّ قَالَ عَلِيٌّ: يَا بُنَيَّ، لَا تَسْتَخِفَّنَّ بِرَجُلٍ تَرَاهُ أَبَدًا، فَإِنْ كَانَ أَكْبَرَ مِنْكَ فَعُدَّ أَنَّهُ أَبُوكَ، وَإِنْ كَانَ مِثْلَكَ فَهُوَ أَخُوكَ، وَإِنْ كَانَ أَصْغَرَ مِنْكَ فَاحْسَبْ أَنَّهُ ابْنُكَ. فَهَذَا مَا سَاءَلَ عَلِيٌّ ابْنَهُ عَنْ أَشْيَاءَ مِنَ الْمُرُوءَةِ. قَالَ الْقَاضِي أَبُو الْفَرَجِ: فَفِي هَذَا الْخَبَرِ مِنَ الْحِكْمَةِ وَجَزِيلِ الْفَائِدَةِ مَا يَنْتَفِعُ بِهِ مَنْ رَاعَاهُ وَحَفِظَهُ وَوَعَاهُ، وَعَمِلَ بِهِ، وَأَدَّبَ نَفْسَهُ بِالْعَمَلِ عَلَيْهِ، وَهَذَّبَهَا بِالرُّجُوعِ إِلَيْهِ، وَتَتَوَفَّرُ فَائِدَتُهُ بِالْوُقُوفِ عِنْدَهُ، وَفِيمَا رَوَاهُ أَمِيرُ الْمُؤْمِنِينَ وَأَضْعَافَهُ عَنِ النَّبِيِّ ﷺ مَا لَا غِنَى لِكُلِّ لَبِيبٍ عَلِيمٍ، وَمِدْرَهٍ حَكِيمٍ عَنْ حِفْظِهِ وَتَأَمُّلِهِ، وَالْمَسْعُودُ مَنْ هُدِيَ لِتَقَبُّلِهِ، وَالْمَجْدُودُ مِنْ وُفِّقَ لِامْتِثَالِهِ وَتَقَبُّلِهِ. قُلْتُ: وَلَكِنَّ إِسْنَادَ هَذَا الْأَثَرِ وَمَا فِيهِ مِنَ الْحَدِيثِ الْمَرْفُوعِ ضَعِيفٌ، وَمِثْلُ هَذِهِ الْأَلْفَاظِ فِي عِبَارَتِهَا مَا يَدُلُّ مَا فِي بَعْضِهَا مِنَ النَّكَارَةِ عَلَى أَنَّهُ لَيْسَ بِمَحْفُوظٍ. وَاللَّهُ أَعْلَمُ. وَقَالَ عَلِيُّ بْنُ الْعَبَّاسِ الطَّبَرَانِيُّ: كَانَ عَلَى خَاتَمِ الْحَسَنِ بْنِ عَلِيٍّ مَكْتُوبٌ: قَدِّمْ لِنَفْسِكَ مَا اسْتَطَعْتَ مِنَ التُّقَى إِنَّ الْمَنِيَّةَ نَازِلٌ بِكَ يَا فَتَى أَصْبَحْتَ ذَا فَرَحٍ كَأَنَّكَ لَا تَرَى أَحْبَابَ قَلْبِكَ فِي الْمَقَابِرِ وَالْبِلَى وقَالَ الْحَسَنُ بْنُ عَلِيٍّ لِبَنِيهِ وَبَنِي أَخِيهِ: تَعَلَّمُوا فَإِنَّكُمْ صِغَارُ قَوْمٍ الْيَوْمَ، وَتَكُونُونَ كِبَارَهُمْ غَدًا، فَمَنْ لَمْ يَحْفَظْ مِنْكُمْ فَلْيَكْتُبْ. وعَنْ عَمْرِو بْنِ الْأَصَمِّ قَالَ: قُلْتُ لِلْحَسَنِ بْنِ عَلِيٍّ: إِنَّ هَذِهِ الشِّيعَةَ تَزْعُمُ أَنَّ عَلِيًّا مَبْعُوثٌ قَبْلَ يَوْمِ الْقِيَامَةِ. قَالَ: كَذَبُوا وَاللَّهِ، مَا هَؤُلَاءِ بِالشِّيعَةِ، لَوْ عَلِمْنَا أَنَّهُ مَبْعُوثٌ مَا زَوَّجْنَا نِسَاءَهُ وَلَا اقْتَسَمْنَا مَالَهُ. تنازل الحسن عن الخلافة وعَنْ سَفِينَةَ، عَنِ النَّبِيِّ ﷺ قَالَ: الْخِلَافَةُ مِنْ بَعْدِي ثَلَاثُونَ سَنَةً ". فَقَالَ رَجُلٌ كَانَ حَاضِرًا فِي الْمَجْلِسِ: قَدْ دَخَلَتْ مِنْ هَذِهِ الثَّلَاثِينَ سِتَّةُ شُهُورٍ فِي خِلَافَةِ مُعَاوِيَةَ. فَقَالَ: مِنْ هَاهُنَا أُتِيتَ، تِلْكَ الشُّهُورَ كَانَتِ الْبَيْعَةُ لِلْحَسَنِ بْنِ عَلِيٍّ، بَايَعَهُ أَرْبَعُونَ أَلْفًا أَوِ اثْنَانِ وَأَرْبَعُونَ أَلْفًا. وَقَالَ صَالِحُ بْنُ أَحْمَدَ: سَمِعْتُ أَبِي يَقُولُ: بَايَعَ الْحَسَنَ تِسْعُونَ أَلْفًا، فَزَهِدَ فِي الْخِلَافَةِ وَصَالَحَ مُعَاوِيَةَ، وَلَمْ يُسْفَكْ فِي أَيَّامِهِ مِحْجَمَةٌ مِنْ دَمٍ. وعَنِ ابْنِ شَوْذَبٍ قَالَ: لَمَّا قُتِلَ عَلِيٌّ سَارَ الْحَسَنُ فِي أَهْلِ الْعِرَاقِ، وَسَارَ مُعَاوِيَةُ فِي أَهْلِ الشَّامِ فَالْتَقَوْا، فَكَرِهَ الْحَسَنُ الْقِتَالَ، وَبَايَعَ مُعَاوِيَةَ عَلَى أَنْ جَعَلَ الْعَهْدَ لِلْحَسَنِ مِنْ بَعْدِهِ. قَالَ فَكَانَ أَصْحَابُ الْحَسَنِ يَقُولُونَ: يَا عَارَ الْمُؤْمِنِينَ. قَالَ: فَيَقُولُ لَهُمْ: الْعَارُ خَيْرٌ مِنَ النَّارِ. وعَنْ مُحَمَّدِ بْنِ سِيرِينَ قَالَ: لَمَّا دَخَلَ مُعَاوِيَةُ الْكُوفَةَ وَبَايَعَهُ الْحَسَنُ بْنُ عَلِيٍّ قَالَ أَصْحَابُ مُعَاوِيَةَ لِمُعَاوِيَةَ: مُرِ الْحَسَنَ بْنَ عَلِيٍّ أَنْ يَخْطُبَ ; فَإِنَّهُ حَدِيثُ السِّنِّ عَيِيٌ، فَلَعَلَّهُ يَتَلَعْثَمُ فَيَتَّضِعَ فِي قُلُوبِ النَّاسِ. فَأَمَرَهُ، فَقَامَ فَاخْتَطَبَ، فَقَالَ فِي خُطْبَتِهِ: أَيُّهَا النَّاسُ، وَاللَّهِ لَوِ ابْتَغَيْتُمْ بَيْنَ جَابَلْقَ وَجَابَرْسَ رَجُلًا جَدُّهُ نَبِيٌّ غَيْرِي وَغَيْرَ أَخِي لَمْ تَجِدُوهُ، وَإِنَّا قَدْ أَعْطَيْنَا بَيْعَتَنَا لِمُعَاوِيَةَ، وَرَأَيْنَا أَنَّ حَقْنَ دِمَاءِ الْمُسْلِمِينَ خَيْرٌ مِنْ إِهْرَاقِهَا، وَاللَّهِ مَا أَدْرِي لَعَلَّهُ فِتْنَةٌ لَكُمْ وَمَتَاعٌ إِلَى حِينٍ. وَأَشَارَ إِلَى مُعَاوِيَةَ، فَغَضِبَ مِنْ ذَلِكَ وَقَالَ: مَا أَرَدْتَ مِنْ هَذِهِ ؟ قَالَ: أَرَدْتُ مِنْهَا مَا أَرَادَ اللَّهُ مِنْهَا. فَصَعِدَ مُعَاوِيَةُ وَخَطَبَ بَعْدَهُ. وعَنْ يَزِيدَ بْنِ خُمَيْرٍ قَالَ: سَمِعْتُ عَبْدَ الرَّحْمَنِ بْنَ جُبَيْرِ بْنِ نُفَيرٍ الْحَضْرَمِيَّ يُحَدِّثُ عَنْ أَبِيهِ قَالَ: قُلْتُ لِلْحَسَنِ بْنِ عَلِيٍّ: إِنَّ النَّاسَ يَزْعُمُونَ أَنَّكَ تُرِيدُ الْخِلَافَةَ. فَقَالَ: كَانَتْ جَمَاجِمُ الْعَرَبِ بِيَدِي، يُسَالِمُونَ مَنْ سَالَمْتُ وَيُحَارِبُونَ مَنْ حَارَبْتُ، فَتَرَكْتُهَا ابْتِغَاءَ وَجْهِ اللَّهِ، ثُمَّ أُثِيرُهَا بِأَتْيَاسِ أَهْلِ الْحِجَازِ ؟ ! وعَنْ زَيْدِ بْنِ أَسْلَمَ قَالَ: دَخْلَ رَجُلٌ عَلَى الْحَسَنِ بْنِ عَلِيٍّ الْمَدِينَةَ وَفِي يَدِهِ صَحِيفَةٌ، فَقَالَ: مَا هَذِهِ ؟ فَقَالَ: مِنْ مُعَاوِيَةَ يَعِدُ فِيهَا وَيَتَوَعَّدُ. قَالَ: قَدْ كُنْتَ عَلَى النِّصْفِ مِنْهُ. قَالَ: أَجَلْ، وَلَكِنْ خَشِيتُ أَنْ يَجِيءَ يَوْمَ الْقِيَامَةِ سَبْعُونَ أَلْفًا، أَوْ ثَمَانُونَ أَلْفًا، أَوْ أَكْثَرُ أَوْ أَقَلُّ، كُلُّهُمْ تَنْضَحُ أَوْدَاجُهُمْ دَمًا، كُلُّهُمْ يَسْتَعْدِي اللَّهَ فِيمَ هُرِيقَ دَمُهُ ؟. مرض ووفاة الحسن بن علي وعَنْ عِمْرَانَ بْنِ عَبْدِ اللَّهِ قَالَ: رَأَى الْحَسَنَ بْنَ عَلِيٍّ فِي مَنَامِهِ أَنَّهُ مَكْتُوبٌ بَيْنَ عَيْنَيْهِ قُلْ هُوَ اللَّهُ أَحَدٌ فَفَرَحِ بِذَلِكَ، فَبَلَغَ ذَلِكَ سَعِيدَ بْنَ الْمُسَيَّبِ فَقَالَ: إِنْ كَانَ رَأَى هَذِهِ الرُّؤْيَا فَقَلَّ مَا بَقِيَ مِنْ أَجْلِهِ. قَالَ: فَلَمْ يَلْبَثِ الْحَسَنُ بَعْدَ ذَلِكَ إِلَّا أَيَّامًا حَتَّى مَاتَ. وعَنْ عُمَيْرِ بْنِ إِسْحَاقَ قَالَ: دَخَلْتُ أَنَا وَرَجُلٌ مِنْ قُرَيْشٍ عَلَى الْحَسَنِ بْنِ عَلِيٍّ فَقَامَ فَدَخَلَ الْمَخْرَجَ، ثُمَّ خَرَجَ فَقَالَ: لَقَدْ لَفَظْتُ طَائِفَةً مِنْ كَبِدِي أُقَلِّبُهَا بِهَذَا الْعُودِ، وَلَقَدْ سُقِيتُ السُّمَّ مِرَارًا، وَمَا سُقِيتُ مَرَّةً هِيَ أَشَدُّ مِنْ هَذِهِ. قَالَ: وَجَعَلَ يَقُولُ لِذَلِكَ الرَّجُلِ: سَلْنِي قَبْلَ أَنْ لَا تَسْأَلَنِي. فَقَالَ: مَا أَسْأَلُكَ شَيْئًا، يُعَافِيكَ اللَّهُ. قَالَ: فَخَرَجْنَا مِنْ عِنْدِهِ، ثُمَّ عُدْنَا إِلَيْهِ مِنَ الْغَدِ وَقَدْ أَخَذَ فِي السُّوقِ، فَجَاءَ حُسَيْنٌ حَتَّى قَعَدَ عِنْدَ رَأْسِهِ، فَقَالَ: أَيْ أَخِي، مَنْ صَاحِبُكَ ؟ قَالَ: تُرِيدُ قَتْلَهُ ؟ قَالَ: نَعَمْ. قَالَ: لَئِنْ كَانَ صَاحِبَيِ الَّذِي أَظُنُّ، لَلَّهُ أَشَدُّ نِقْمَةً - وَفِي رِوَايَةٍ: فَاللَّهُ أَشَدُّ بَأْسًا وَأَشَدُّ تَنْكِيلًا - وَإِنْ لَمْ يَكُنْهُ مَا أُحِبُّ أَنْ تَقْتُلَ بِي بَرِيئًا. وعَنْ أُمِّ بَكْرٍ بِنْتِ الْمِسْوَرِ قَالَتْ: كَانَ الْحَسَنُ سُقِيَ مِرَارًا، كُلُّ ذَلِكَ يُفْلِتُ مِنْهُ، حَتَّى كَانَتِ الْمَرَّةُ الْآخِرَةُ الَّتِي مَاتَ فِيهَا، فَإِنَّهُ كَانَ يَخْتَلِفُ كَبِدُهُ، فَلَمَّا مَاتَ أَقَامَ نِسَاءُ بَنِي هَاشِمٍ عَلَيْهِ النَّوْحَ شَهْرًا. وعَنْ عَائِشَةَ قَالَتْ: حَدَّ نِسَاءُ بَنِي هَاشِمٍ عَلَى الْحَسَنِ بْنِ عَلِيٍّ سَنَةً. وعَنْ عَبْدِ اللَّهِ بْنِ حَسَنٍ قَالَ: كَانَ الْحَسَنُ بْنُ عَلِيٍّ كَثِيرَ نِكَاحِ النِّسَاءِ، وَكَانَ قَلَّ مَا يَحْظَيْنَ عِنْدَهُ، وَكَانَ قَلَّ امْرَأَةٌ يَتَزَوَّجُهَا إِلَّا أَحَبَّتْهُ وَصَبَتْ بِهِ، فَيُقَالُ: إِنَّهُ كَانَ سُقِيَ، ثُمَّ أَفْلَتَ، ثُمَّ سُقِيَ فَأَفْلَتَ، ثُمَّ كَانَتِ الْآخِرَةُ تُوُفِّيَ فِيهَا، فَلَمَّا حَضَرَتْهُ الْوَفَاةُ قَالَ الطَّبِيبُ وَهُوَ يَخْتَلِفُ إِلَيْهِ: هَذَا رَجُلٌ قَدْ قَطَّعَ السُّمُّ أَمْعَاءَهُ. فَقَالَ الْحُسَيْنُ: يَا أَبَا مُحَمَّدٍ، أَخْبِرْنِي مَنْ سَقَاكَ ؟ قَالَ: وَلِمَ يَا أَخِي ؟ قَالَ: أَقْتُلُهُ وَاللَّهِ قَبْلَ أَنْ أَدْفِنَكَ، أَوْ لَا أَقْدِرَ عَلَيْهِ، أَوْ يَكُونُ بِأَرْضٍ أَتَكَلَّفُ الشُّخُوصَ إِلَيْهِ. فَقَالَ: يَا أَخِي، إِنَّمَا هَذِهِ الدُّنْيَا لَيَالٍ فَانِيَةٌ، دَعْهُ حَتَّى أَلْتَقِيَ أَنَا وَهُوَ عِنْدَ اللَّهِ. وَأَبَى أَنْ يُسَمِّيَهُ. وَقَدْ سَمِعْتُ بَعْضَ مِنْ يَقُولُ: كَانَ مُعَاوِيَةُ قَدْ تَلَطَّفَ لِبَعْضِ خَدَمِهِ أَنْ يَسْقِيَهُ سُمًّا. وعَنْ أُمِّ مُوسَى، أَنَّ جَعْدَةَ بِنْتَ الْأَشْعَثِ بْنِ قَيْسٍ سَقَتِ الْحَسَنَ السُّمَّ، فَاشْتَكَى مِنْهُ شَكَاةً. قَالَ: فَكَانَ يُوضَعُ تَحْتَهُ طَسْتٌ وَيُرْفَعُ آخَرُ نَحْوًا مِنْ أَرْبَعِينَ يَوْمًا. وَرَوَى بَعْضُهُمْ أَنَّ يَزِيدَ بْنَ مُعَاوِيَةَ بَعْثَ إِلَى جَعْدَةَ بِنْتِ الْأَشْعَثِ أَنْ سُمِّي الْحَسَنَ وَأَنَا أَتَزَوَّجُكِ بَعْدَهُ. فَفَعَلَتْ، فَلَمَّا مَاتَ الْحَسَنُ بَعَثَتْ إِلَيْهِ، فَقَالَ: إِنَّا وَاللَّهِ لَمْ نَرْضَكِ لِلْحَسَنِ أَفَنَرْضَاكِ لِأَنْفُسِنَا ؟ وَعِنْدِي أَنَّ هَذَا لَيْسَ بِصَحِيحٍ، وَعَدَمُ صِحَّتِهِ عَنْ أَبِيهِ مُعَاوِيَةَ بِطَرِيقِ الْأُولَى وَالْأَحْرَى، وَقَدْ قَالَ كُثَيِّرُ عَزَّةَ فِي ذَلِكَ: يَا جَعْدُ بَكِّيهِ وَلَا تَسْأَمِي بُكَاءَ حَقٍّ لَيْسَ بِالْبَاطِلِ لَنْ تَسْتُرِي الْبَيْتَ عَلَى مَثَلِهِ فِي النَّاسِ مِنْ حَافٍ وَلَا نَاعِلِ أَعْنَى الَّذِي أَسْلَمَهُ أَهْلُهُ لِلزَّمَنِ الْمُسْتَخْرَجِ الْمَاحِلِ كَانَ إِذَا شَبَّتْ لَهُ نَارُهُ يَرْفَعُهَا بِالنَّسَبِ الْمَاثِلِ كَيْمَا يَرَاهَا بَائِسٌ مُرْمِلٌ أَوْ فَرْدُ قَوْمٍ لَيْسَ بِالْآهِلِ يُغْلِي بِنِيِّ اللَّحْمِ حَتَّى إِذَا أُنْضِجَ لَمْ يَغْلُ عَلَى آكِلِ قَالَ سُفْيَانُ بْنُ عُيَيْنَةَ، عَنْ رَقَبَةَ بْنِ مِصْقَلَةَ قَالَ: لَمَّا حُضِرَ الْحَسَنُ بْنُ عَلِيٍّ قَالَ: أَخْرِجُونِي إِلَى الصَّحْنِ حَتَّى أَنْظُرَ فِي مَلَكُوتِ السَّمَاوَاتِ. فَأَخْرَجُوا فِرَاشَهُ، فَرَفَعَ رَأْسَهُ، فَنَظَرَ فَقَالَ: اللَّهُمَّ إِنِّي أَحْتَسِبُ نَفْسِي عِنْدَكَ، فَإِنَّهَا أَعَزُّ الْأَنْفُسِ عَلَيَّ. قَالَ: فَكَانَ مِمَّا صَنَعَ اللَّهُ لَهُ أَنَّهُ احْتَسَبَ نَفْسَهُ عِنْدَهُ. وقَالَ أَبُو نُعَيْمٍ: لَمَّا اشْتَدَّ بِالْحَسَنِ بْنِ عَلِيٍّ الْوَجَعُ جَزِعَ، فَدَخَلَ عَلَيْهِ رَجُلٌ فَقَالَ لَهُ: يَا أَبَا مُحَمَّدٍ، مَا هَذَا الْجَزَعُ ؟ مَا هُوَ إِلَّا أَنْ تُفَارِقَ رُوحُكَ جَسَدَكَ فَتَقْدَمَ عَلَى أَبَوَيْكَ عَلِيٍّ وَفَاطِمَةَ، وَعَلَى جَدَّيْكَ النَّبِيِّ ﷺ وَخَدِيجَةَ، وَعَلَى أَعْمَامِكَ حَمْزَةَ وَجَعْفَرٍ، وَعَلَى أَخْوَالِكَ الْقَاسِمِ وَالطَّيِّبِ وَمُطَهِّرٍ وَإِبْرَاهِيمَ، وَعَلَى خَالَاتِكَ رُقَيَّةَ وَأُمِّ كُلْثُومٍ وَزَيْنَبَ. قَالَ: فَسُرِّيَ عَنْهُ. وَفِي رِوَايَةٍ أَنَّ الْقَائِلَ لَهُ ذَلِكَ الْحُسَيْنُ، وَأَنَّ الْحَسَنَ قَالَ لَهُ: يَا أَخِي، إِنِّي أَدْخُلُ فِي أَمْرٍ مِنْ أَمْرِ اللَّهِ لَمْ أَدْخُلْ فِي مَثَلِهِ، وَأَرَى خَلْقًا مِنْ خَلْقِ اللَّهِ لَمْ أَرَ مَثَلَهُ قَطُّ. قَالَ: فَبَكَى الْحُسَيْنُ. ؓ. وعَنْ أَبِي عَتِيقٍ قَالَ: سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللَّهِ يَقُولُ: شَهِدْنَا حَسَنَ بْنَ عَلِيٍّ يَوْمَ مَاتَ، فَكَادَتِ الْفِتْنَةُ تَقَعُ بَيْنَ الْحُسَيْنِ بْنِ عَلِيٍّ وَمَرْوَانَ بْنِ الْحَكَمِ، وَكَانَ الْحَسَنُ قَدْ عَهِدَ إِلَى أَخِيهِ أَنْ يُدْفَنَ مَعَ رَسُولِ اللَّهِ ﷺ، فَإِنْ خَافَ أَنْ يَكُونَ فِي ذَلِكَ قِتَالٌ أَوْ شَرٌّ فَلْيُدْفَنْ بِالْبَقِيعِ. فَأَبَى مَرْوَانُ أَنْ يَدَعَهُ، وَمَرْوَانُ يَوْمَئِذٍ مَعْزُولٌ يُرِيدُ أَنْ يُرْضِيَ مُعَاوِيَةَ بِذَلِكَ، فَلَمْ يَزَلْ مَرْوَانُ عَدُوًّا لِبَنِي هَاشِمٍ حَتَّى مَاتَ. قَالَ جَابِرٌ: فَكَلَّمْتُ يَوْمَئِذٍ حُسَيْنَ بْنَ عَلِيٍّ فَقُلْتُ: يَا أَبَا عَبْدِ اللَّهِ، اتَّقِ اللَّهَ ; فَإِنَّ أَخَاكَ كَانَ لَا يُحِبُّ مَا تَرَى، فَادْفِنْهُ بِالْبَقِيعِ مَعَ أُمِّهِ. فَفَعَلَ. وَفِي رِوَايَةٍ أَنَّ الْحَسَنَ بَعَثَ يَسْتَأْذِنُ عَائِشَةَ فِي ذَلِكَ، فَأَذِنَتْ لَهُ، فَلَمَّا مَاتَ لَبِسَ الْحُسَيْنُ السِّلَاحَ وَتَسَلَّحَ بَنُو أُمَيَّةَ، وَقَالُوا: لَا نَدَعُهُ يُدْفَنُ مَعَ رَسُولِ اللَّهِ ﷺ، أَيُدْفَنُ عُثْمَانُ بِالْبَقِيعِ، وَيُدْفَنُ الْحَسَنُ بْنُ عَلِيٍّ فِي الْحُجْرَةِ ؟ فَلَمَّا خَافَ النَّاسُ وُقُوعَ الْفِتْنَةِ أَشَارَ سَعْدُ بْنُ أَبِي وَقَّاصٍ وَأَبُو هُرَيْرَةَ وَجَابِرٌ وَابْنُ عُمَرَ عَلَى الْحُسَيْنِ أَنْ لَا يُقَاتِلَ، فَامْتَثَلَ وَدَفَنَ أَخَاهُ قَرِيبًا مِنْ قَبْرِ أُمِّهِ بِالْبَقِيعِ، ؓ. وعَنْ أَبِي حَازِمٍ قَالَ: رَأَيْتُ الْحُسَيْنَ بْنَ عَلِيٍّ قَدَّمَ يَوْمَئِذٍ سَعِيدَ بْنِ الْعَاصِ فَصَلَّى عَلَى الْحَسَنِ. وَقَالَ: لَوْلَا أَنَّهَا سُنَّةٌ مَا قَدَّمْتُهُ. وَقَالَ مُحَمَّدُ بْنُ إِسْحَاقَ: حَدَّثَنِي مُسَاوِرٌ مَوْلَى بَنِي سَعْدِ بْنِ بَكْرٍ قَالَ: رَأَيْتُ أَبَا هُرَيْرَةَ قَائِمًا عَلَى مَسْجِدِ رَسُولِ اللَّهِ ﷺ يَوْمَ مَاتَ الْحَسَنُ بْنُ عَلِيٍّ وَهُوَ يُنَادِي بِأَعْلَى صَوْتِهِ: يَا أَيُّهَا النَّاسُ، مَاتَ الْيَوْمَ حِبُّ رَسُولِ اللَّهِ ﷺ فَابْكُوا. وَقَدِ اجْتَمَعَ النَّاسُ لِجِنَازَتِهِ، حَتَّى مَا كَانَ الْبَقِيعُ يَسَعُ أَحَدًا مِنَ الزِّحَامِ، وَقَدْ بَكَاهُ الرِّجَالُ وَالنِّسَاءُ سَبْعًا، وَاسْتَمَرَّ نِسَاءُ بَنِي هَاشِمٍ يَنُحْنَ عَلَيْهِ شَهْرًا، وَحَدَّتْ نِسَاءُ بَنِي هَاشِمٍ عَلَيْهِ سَنَةً. وعَنْ جَعْفَرِ بْنِ مُحَمَّدٍ، عَنْ أَبِيهِ قَالَ: قُتِلَ عَلِيٌّ وَهُوَ ابْنُ ثَمَانٍ وَخَمْسِينَ سَنَةً، وَمَاتَ لَهَا حَسَنٌ، وَقُتِلَ لَهَا الْحُسَيْنُ. ؓ. وعَنْ أَبِي بَكْرِ بْنِ حَفْصٍ قَالَ: تُوُفِّيَ سَعْدٌ وَالْحَسَنُ بْنُ عَلِيٍّ فِي أَيَّامٍ بَعْدَ مَا مَضَى مِنْ إِمَارَةِ مُعَاوِيَةَ عَشْرُ سِنِينَ. وعَنْ جَعْفَرِ بْنِ مُحَمَّدٍ، عَنْ أَبِيهِ قَالَ: تُوُفِّيَ الْحَسَنُ وَهُوَ ابْنُ سَبْعٍ وَأَرْبَعِينَ. وَكَذَا قَالَ غَيْرُ وَاحِدٍ، وَهُوَ أَصَحُّ. وَالْمَشْهُورُ أَنَّهُ مَاتَ سَنَةَ تِسْعٍ وَأَرْبَعِينَ كَمَا ذَكَرْنَا، وَقَالَ آخَرُونَ: مَاتَ سَنَةَ خَمْسِينَ. وَقِيلَ: سَنَةَ إِحْدَى وَخَمْسِينَ أَوْ ثَمَانٍ وَخَمْسِينَ.
✧ Those who died in this year among the notables The death of al-Ḥasan b. ʿAlī b. Abī Ṭālib, ﷺ. He is al-Ḥasan b. ʿAlī b. Abī Ṭālib Abū Muḥammad al-Qurashī al-Hāshimī, the grandson of the Messenger of Allah ﷺ, the son of his daughter Fāṭimah al-Zahrāʾ and his fragrant basil, and the closest of Allah's creation to him in his face. He was born on the middle of Ramaḍān in the year three of the Hijrah. The Messenger of Allah ﷺ chewed a date for him with his saliva, and named him Ḥasan. He was the eldest child of his parents. The Messenger of Allah ﷺ loved him with intense love, so much that he would kiss his little dimple when he was small, and sometimes suck his tongue, embrace him, and play with him. Sometimes he would come while the Messenger of Allah ﷺ was prostrating in prayer, and he would climb on his back, and he would let him do that and prolong the prostration because of him. Sometimes he would ascend with him to the pulpit. It is established in the ḥadīth that he, ﷺ, while he was delivering a sermon, saw al-Ḥasan and al-Ḥusayn approaching, so he descended to them, embraced them, and took them with him to the pulpit, and said: 'Allah has spoken the truth: Your wealth and your children are only a trial. I saw these two walking and stumbling, and I could not help but descend to them.' Then he said: 'You are indeed from the spirit of Allah, and you indeed cause miserliness and cowardice.' The resemblance of al-Ḥasan b. ʿAlī to the Prophet ﷺ and his love for him It is established in Ṣaḥīḥ al-Bukhārī with his chain of transmission from ʿUqbah b. al-Ḥārith that Abū Bakr led them in the afternoon prayer - a few nights after the death of the Messenger of Allah ﷺ - then he and ʿAlī went out walking. He saw al-Ḥasan playing with the boys, so he carried him on his neck, and began saying: 'May my father be his ransom, may my father be his ransom, the image of the Prophet, not resembling ʿAlī.' He said: And ʿAlī was laughing. Ismāʿīl b. Abī Khālid said: I heard Abū Juḥayfah say: I saw the Prophet ﷺ and al-Ḥasan b. ʿAlī resembled him. From Ibn Abī Mulaykah who said: Fāṭimah used to bounce al-Ḥasan b. ʿAlī and say: O my father's ransom, the image of the Prophet, not resembling ʿAlī. From ʿAlī who said: Al-Ḥasan resembles the Messenger of Allah ﷺ from the chest to the head, and al-Ḥusayn resembles the Messenger of Allah ﷺ below that. From Usāmah b. Zayd who said: The Prophet ﷺ would take me and seat me on his thigh, and seat al-Ḥasan on his other thigh, then gather us together, then say: 'O Allah, have mercy on them both, for I have mercy on them.' In another narration: 'O Allah, I love them both, so love them.' From Abū Hurayrah, from the Prophet ﷺ that he said to al-Ḥasan b. ʿAlī: 'O Allah, I love him, so love him, and love whoever loves him.' From Abū Hurayrah who said: I was with the Prophet ﷺ in one of the markets of Madinah. He left and I left with him. He came to the courtyard of Fāṭimah and called al-Ḥasan, saying: 'O little one, O little one, O little one.' No one answered him, so he left and I left with him. He came to the courtyard of ʿĀʾishah and sat down. He said: Then al-Ḥasan b. ʿAlī came. Abū Hurayrah said: We thought his mother had detained him to put a necklace on his neck. When he entered, the Messenger of Allah ﷺ embraced him, and he embraced the Messenger of Allah ﷺ, then he said: 'O Allah, I love him, so love him, and love whoever loves him.' Three times. From Abū Hurayrah who said: The Messenger of Allah ﷺ said: 'Whoever loves al-Ḥasan and al-Ḥusayn has loved me, and whoever hates them has hated me.' It is reported from ʿĀʾishah and Umm Salamah, the two Mothers of the Believers, that the Messenger of Allah ﷺ wrapped himself with al-Ḥasan, al-Ḥusayn, their mother, and their father, and said: 'O Allah, these are my household, so remove from them the impurity and purify them thoroughly.' From Jābir b. ʿAbd Allāh who said: The Messenger of Allah ﷺ said: 'Whoever is pleased to look at the chief of the youth of the people of Paradise, let him look at al-Ḥasan b. ʿAlī.' From Yaʿlā b. Murrah who said: Al-Ḥasan and al-Ḥusayn came running to the Messenger of Allah ﷺ. One of them came before the other, so he placed his hand on his neck, then pressed him to his side, then the other came, so he placed his other hand on his neck, then pressed him to his side, then he kissed this one, then kissed this one, then said: 'O Allah, I love them both, so love them.' Then he said: 'O people, indeed a child is a cause of miserliness, cowardice, and ignorance.' In the ḥadīth of ʿAbd Allāh b. Shaddād, from his father, that the Messenger of Allah ﷺ led them in one of the two evening prayers, and he prostrated with a long prostration. When he said the salutation, the people asked him about that. He said: 'My son - meaning al-Ḥasan - mounted me, so I disliked to hurry him until he finished his need.' Aḥmad narrated from Jābir b. ʿAbd Allāh that the Messenger of Allah ﷺ said: 'This son of mine is a chief, and perhaps Allah will reconcile through him between two great factions of the Muslims.' The Companions' love for al-Ḥasan b. ʿAlī Al-Ṣiddīq used to honor him, venerate him, respect him, love him, and ransom him, and likewise ʿUmar b. al-Khaṭṭāb. Al-Wāqidī narrated from Mūsā b. Muḥammad b. Ibrāhīm b. al-Ḥārith al-Taymī, from his father, that when ʿUmar established the register, he allotted for al-Ḥasan and al-Ḥusayn with the people of Badr five thousand each. Likewise, ʿUthmān b. ʿAffān used to honor al-Ḥasan and al-Ḥusayn and love them. On the day of the house - when ʿUthmān b. ʿAffān was besieged - al-Ḥasan b. ʿAlī was with him, wearing his sword, defending ʿUthmān. ʿUthmān feared for him, so he made him swear to return to his home, to reassure the heart of ʿAlī and out of fear for him, ؓ. ʿAlī used to honor al-Ḥasan with extra honor, venerate him, and revere him. One day he said to him: 'O my son, will you not deliver a sermon so that I may hear you?' He said: 'I am too shy to deliver a sermon while I see you.' So ʿAlī went and sat where al-Ḥasan could not see him. Then al-Ḥasan stood among the people as a preacher while ʿAlī listened, and he delivered an eloquent and articulate sermon. When he finished, ʿAlī began reciting: 'Offspring, one of the other, and Allah is Hearing and Knowing' [Āl ʿImrān: 34]. Ibn ʿAbbās used to hold the stirrups for al-Ḥasan and al-Ḥusayn when they mounted, and he considered this among the blessings of Allah upon him. When they circumambulated the House, the people almost crushed them because of the crowding around them to greet them, ؓ and make them pleased. Ibn al-Zubayr used to say: By Allah, women have never given birth to anyone like al-Ḥasan b. ʿAlī. The worship of al-Ḥasan b. ʿAlī Others said: When al-Ḥasan prayed the morning prayer in the mosque of the Messenger of Allah ﷺ, he would sit in his prayer place remembering Allah until the sun rose. The notables of the people would sit with him and converse in his presence, then he would get up and enter upon the Mothers of the Believers and greet them. Sometimes they would give him gifts, then he would return to his home. When he abdicated the caliphate to Muʿāwiyah out of piety, to protect the blood of the Muslims, he had an annual gift from Muʿāwiyah, and he would visit him. Sometimes Muʿāwiyah would give him four hundred thousand dirhams, and his annual stipend was one hundred thousand. One year he stopped going, and the time of the gift came. Al-Ḥasan needed it - and he was among the most generous of people - so he wanted to write to Muʿāwiyah to send it to him. That night when he slept, he saw the Messenger of Allah ﷺ in a dream, and he said to him: 'O my son, will you write to a creature for your need?!' And he taught him a supplication to invoke. So al-Ḥasan abandoned what he had intended of writing. Muʿāwiyah remembered him and missed him, and said: 'Send him two hundred thousand, for perhaps he has a necessity in his failure to come to us.' So it was carried to him without asking. Ṣāliḥ b. Aḥmad said: I heard my father say: Al-Ḥasan b. ʿAlī is a Medinan, trustworthy. Ibn ʿAsākir cited this in his 'History'. They said: He divided his wealth with Allah three times, and he gave away from his wealth twice. He performed Hajj twenty-five times on foot, while the led camels were driven before him. From Muḥammad b. ʿAlī who said: Al-Ḥasan b. ʿAlī said: 'I am too shy of my Lord, Mighty and Majestic, to meet Him without having walked to His House.' So he walked twenty times from Madinah on his feet. They said: He used to recite Sūrah Ibrāhīm in some of his sermons. He used to recite Sūrah al-Kahf every night before sleeping, reading it from a tablet that went around with him wherever he was among the houses of his wives, and he would read it after getting into bed before sleeping, ؓ. The generosity of al-Ḥasan b. ʿAlī He was extremely generous. Muḥammad b. Sīrīn said: Sometimes al-Ḥasan b. ʿAlī would give a single man one hundred thousand. Saʿīd b. ʿAbd al-ʿAzīz said: Al-Ḥasan b. ʿAlī heard a man beside him supplicating Allah to make him own ten thousand dirhams, so he went to his house and sent them to him. They mentioned that al-Ḥasan saw a black slave eating a morsel from a loaf and feeding a dog there a morsel. He said to him: 'What made you do this?!' He said: 'I am too shy of it to eat and not feed it.' Al-Ḥasan said to him: 'Do not leave your place until I come to you.' He went to his master, bought him, and bought the garden in which he was, then freed him and gave him the garden. The slave said: 'O my master, I have granted the garden to the One who granted me to you.' The marriages of al-Ḥasan b. ʿAlī They said: He married often, and he never had fewer than four free women with him, and he was a frequent divorcer and frequent marriage-contractor. It is said that he consummated marriage with seventy women. They mentioned that he divorced two women in one day, one from Banū Asad and another Fazāriyyah, and he sent to each of them ten thousand and a skin of honey. He said to the servant: 'Listen to what each of them says.' The Fazāriyyah said: 'May Allah reward him with good,' and she supplicated for him. The Asadiyyah said: A little provision from a departing beloved. The servant returned to him with that, so he took back the Asadiyyah and left the Fazāriyyah. ʿAlī used to say to the people of Kufa: 'Do not marry him to your daughters, for he is a frequent divorcer.' They would say: 'By Allah, O Commander of the Believers, if he proposed to us every day, we would marry him to whomever he wished, seeking the affinity of the Messenger of Allah ﷺ.' They mentioned that he slept with his wife Khawlah bt. Manẓūr al-Fazāriyyah - and it is said: Hind bt. Suhayl - on a roof terrace. The woman tied his leg with her headscarf to her anklet. When he woke up, he said to her: 'What is this?' She said: 'I feared that you would get up in the drowsiness of sleep and fall, and I would be the most ill-omened lamb upon the Arabs.' He was pleased with that from her, and he stayed with her for seven days after that. Abū Jaʿfar al-Bāqir said: A man came to al-Ḥusayn b. ʿAlī seeking his help with a need, and found him in spiritual retreat, so he apologized to him. He went to al-Ḥasan and sought his help, and he fulfilled his need, saying: 'Fulfilling the need of a brother of mine for the sake of Allah is more beloved to me than a month of spiritual retreat.' From Ibn Sīrīn who said: Al-Ḥasan b. ʿAlī would not invite anyone to his food, saying: 'It is too insignificant to invite anyone to it.' From Muḥammad b. Sīrīn who said: Al-Ḥasan b. ʿAlī married a woman and sent her one hundred slave girls, with each slave girl a thousand dirhams. Juwayriyah b. Asmāʾ said: When al-Ḥasan died, Marwān wept over him at his funeral. 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 did that to one more forbearing than this,' and he pointed with his hand to the mountain. From ʿUmayr b. Isḥāq who said: No one ever spoke in my presence whom I loved more, when he spoke, not to stop, than al-Ḥasan b. ʿAlī. I never heard an obscene word from him except once. There was a dispute between al-Ḥusayn b. ʿAlī and ʿAmr b. ʿUthmān, and al-Ḥasan said: 'He has nothing from us except what may rub his nose in the dust.' That is the harshest obscene word I ever heard from him. 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 to be in a state other than that which Allah has chosen for him. This is the limit of standing upon contentment with what the decree has brought about.' Abū Bakr Muḥammad b. Kaysān al-Aṣamm said: Al-Ḥasan said one day to his companions: “I will tell you about a brother of mine who was among the greatest of people in my eyes. What made him great in my eyes was the smallness of this world in his eyes. He was outside the dominion of his stomach: he did not crave what he did not have, and did not indulge when he had it. He was outside the dominion of his private parts: his intellect and judgment were not swayed by them. He was outside the dominion of the ignorant: he did not stretch out his hand except upon a sure benefit. He did not become angry or vexed. When he sat with scholars, he was more eager to listen than to speak. When he was overcome in speech, he was not overcome in silence. Most of his time he was silent; when he spoke, he excelled the speakers. He did not take part in disputes, nor enter into arguments, nor produce an argument until he saw a judge. He said what he did, and did what he did not say, out of graciousness and generosity. He was not heedless of his brothers, nor did he single himself out for anything apart from them. He did not blame anyone for matters in which an excuse might be found. When two matters confronted him and he did not know which was closer to the truth, he looked at which was closer to his desire and opposed it.” From al-Ḥārith al-Aʿwar: ʿAlī asked his son—meaning al-Ḥasan—about some matters of manly virtue (muruwwa). He said: “O my son, what is rectitude (al-sadād)?” He replied: “O father, rectitude is repelling evil with good.” He said: “What is nobility (al-sharaf)?” He replied: “Caring for one’s kinsfolk and bearing their burdens.” He said: “What is manly virtue (al-muruwwa)?” He replied: “Chastity and a man’s setting right his wealth.” He said: “What is exactitude (al-diqqa)?” He replied: “Attention to small matters and withholding what is base.” He said: “What is vileness (al-luʾm)?” He replied: “A man’s guarding himself and giving up his wife.” He said: “What is liberality (al-samāḥa)?” He replied: “Giving in hardship and ease.” He said: “What is miserliness (al-shuḥḥ)?” He replied: “That you regard what is in your hands as honour, and what you spend as loss.” He said: “What is brotherhood (al-ikhāʾ)?” He replied: “Fidelity in adversity and prosperity.” He said: “What is cowardice (al-jubn)?” He replied: “Boldness against a friend and holding back from an enemy.” He said: “What is booty (al-ghanīma)?” He replied: “Desire for piety (taqwā), and asceticism in this world is the cool booty.” He said: “What is forbearance (al-ḥilm)?” He replied: “Suppressing anger and mastering the soul.” He said: “What is wealth (al-ghinā)?” He replied: “The soul’s contentment with what God has apportioned for it, even if little; for wealth is only wealth of the soul.” He said: “What is poverty (al-faqr)?” He replied: “The soul’s greed for everything.” He said: “What is strength (al-manaʿa)?” He replied: “Intensity of courage and confronting the mightiest of people.” He said: “What is humiliation (al-dhull)?” He replied: “Panic at the moment of truth.” He said: “What is boldness (al-jurʾa)?” He replied: “Matching one’s peers.” He said: “What is affectation (al-kulfa)?” He replied: “Your speaking about what does not concern you.” He said: “What is glory (al-majd)?” He replied: “That you give in times of penalty, and that you pardon wrongdoing.” He said: “What is intellect (al-ʿaql)?” He replied: “The heart’s guarding everything you entrust to it.” He said: “What is folly (al-khurq)?” He replied: “Your enmity toward your leader and raising your voice against him.” He said: “What is praise (al-thanāʾ)?” He replied: “Doing what is beautiful and abandoning what is ugly.” He said: “What is prudence (al-ḥazm)?” He replied: “Lengthy deliberation, gentleness with governors, and guarding against people by thinking ill of them—that is prudence.” He said: “What is nobility (al-sharaf)?” He replied: “Concord with brothers and protecting neighbours.” He said: “What is foolishness (al-safah)?” He replied: “Following the lowly and keeping company with the misguided.” He said: “What is heedlessness (al-ghafla)?” He replied: “Your abandoning the mosque and obeying the corrupter.” He said: “What is deprivation (al-ḥirmān)?” He replied: “Your leaving your share when it has been offered to you.” He said: “What is a chief (al-sayyid)?” He replied: “The one who is foolish with wealth, careless of his honour; he is insulted but does not respond, and he bears the grief of the clan’s affairs—he is the chief.” He said: Then ʿAlī said: “O my son, I heard the Messenger of God ﷺ say: ‘There is no poverty more severe than ignorance, no wealth more profitable than intellect, no loneliness more desolate than self-conceit, no support more reliable than consultation, no intellect like deliberation, no lineage like good character, no piety like restraint, no worship like reflection, no faith like modesty, and the head of faith is patience. The blight of speech is lying, the blight of knowledge is forgetfulness, the blight of forbearance is foolishness, the blight of worship is weariness, the blight of elegance is boastfulness, the blight of courage is transgression, the blight of liberality is reproach, the blight of beauty is vanity, and the blight of love is pride.’” Then ʿAlī said: “O my son, never belittle any man you see. If he is older than you, consider that he is your father; if he is your age, he is your brother; if he is younger than you, reckon that he is your son.” This is what ʿAlī asked his son about some matters of manly virtue. Al-Qāḍī Abū al-Faraj said: In this report there is wisdom and abundant benefit for those who observe it, memorize it, comprehend it, act upon it, discipline themselves by working with it, and refine themselves by returning to it. Its benefit is increased by pausing over it. And in what the Commander of the Faithful related from the Prophet ﷺ, and many times more than that, there is what no astute, knowledgeable, wise, eloquent person can dispense with memorizing and reflecting upon. Blessed is he who is guided to accept it, and fortunate is he who is granted success in complying with it and accepting it. I say: However, the chain of this report and the marfūʿ hadith it contains is weak. In expressions like these, the oddity (nakāra) in some of them indicates that it is not well-attested. And God knows best. ʿAlī b. al-ʿAbbās al-Ṭabarānī said: On the seal-ring of al-Ḥasan b. ʿAlī was inscribed: “Provide for yourself whatever piety you can, for death is coming upon you, O young man. You have become one of joy, as though you do not see the loved ones of your heart in the graves and decay.” Al-Ḥasan b. ʿAlī said to his sons and the sons of his brother: “Learn, for today you are the young of your people, and tomorrow you will be their elders. Whoever of you does not memorize, let him write.” From ʿAmr b. al-Aṣamm, he said: I said to al-Ḥasan b. ʿAlī: “These Shīʿa claim that ʿAlī will be resurrected before the Day of Resurrection.” He said: “They lie, by God. These are not the Shīʿa. Had we known that he would be resurrected, we would not have married off his wives or divided his wealth.” Al-Ḥasan’s ceding of the caliphate From Safīna, from the Prophet ﷺ, he said: “The caliphate after me is thirty years.” A man present in the gathering said: “Six months of these thirty have already passed in the caliphate of Muʿāwiyah.” He said: “That is where you have erred. Those months were the pledge of allegiance to al-Ḥasan b. ʿAlī. Forty thousand or forty-two thousand pledged allegiance to him.” Ṣāliḥ b. Aḥmad said: I heard my father say: Ninety thousand pledged allegiance to al-Ḥasan, but he renounced the caliphate and made peace with Muʿāwiyah. Not a drop of blood was spilled during his days. From Ibn Shawdhab, he said: When ʿAlī was killed, al-Ḥasan marched among the people of Iraq, and Muʿāwiyah marched among the people of Syria, and they met. Al-Ḥasan disliked fighting and pledged allegiance to Muʿāwiyah on condition that the covenant (of succession) be given to al-Ḥasan after him. He said: Al-Ḥasan’s companions were saying: “O shame of the believers!” He would say to them: “Shame is better than the Fire.” From Muḥammad b. Sīrīn, he said: When Muʿāwiyah entered Kufa and al-Ḥasan b. ʿAlī pledged allegiance to him, Muʿāwiyah’s companions said to Muʿāwiyah: “Order al-Ḥasan b. ʿAlī to deliver a sermon, for he is young and inarticulate; perhaps he will stammer and thus be lowered in people’s hearts.” So he ordered him, and he stood and delivered a sermon. He said in his sermon: “O people, by God, if you sought between Jābalq and Jābars a man whose grandfather is a prophet other than me and my brother, you would not find him. We have given our pledge of allegiance to Muʿāwiyah, and we considered the sparing of Muslim blood better than shedding it. By God, I do not know—perhaps it is a trial for you and an enjoyment for a time.” And he pointed at Muʿāwiyah. Muʿāwiyah became angry at that and said: “What did you intend by this?” He said: “I intended by it what God intended by it.” Then Muʿāwiyah ascended and delivered a sermon after him. From Yazīd b. Khumayr, he said: I heard ʿAbd al-Raḥmān b. Jubayr b. Nufayr al-Ḥaḍramī relate from his father, who said: I said to al-Ḥasan b. ʿAlī: “People claim that you want the caliphate.” He said: “The chiefs of the Arabs were in my hand: they made peace with whom I made peace, and fought whom I fought. I left it seeking the face of God. Then should I stir it up with the goats of the people of the Hijaz?!” From Zayd b. Aslam, he said: A man entered upon al-Ḥasan b. ʿAlī in Madinah with a letter in his hand. He asked: “What is this?” The man said: “From Muʿāwiyah; in it he promises and threatens.” He said: “You were halfway against him.” He said: “Yes, but I feared that on the Day of Resurrection seventy thousand or eighty thousand or more or fewer would come, each with veins spouting blood, each appealing to God for shed blood.” The illness and death of al-Ḥasan b. ʿAlī From ʿImrān b. ʿAbd Allāh, he said: Al-Ḥasan b. ʿAlī saw in a dream that between his eyes was written “Qul huwa Allāhu aḥad” (Say: He is God, the One). He rejoiced at that. When that reached Saʿīd b. al-Musayyib, he said: “If he saw this vision, then little of his term remains.” He said: Al-Ḥasan remained only a few days after that before he died. From ʿUmayr b. Isḥāq, he said: I and a man from Quraysh entered upon al-Ḥasan b. ʿAlī. He got up and went into the privy, then came out and said: “I have expelled a piece of my liver, turning it over with this stick. I have been given poison several times, but never a time more severe than this.” He said: He began to say to that man: “Ask me before you cannot ask me.” The man said: “I will not ask you anything; may God heal you.” He said: We left him, then returned the next day when he had already entered the throes of death. Al-Ḥusayn came and sat at his head and said: “O my brother, who is your companion (the one who poisoned you)?” He said: “Do you want to kill him?” He said: “Yes.” He said: “If my companion is the one I suspect, then God is harsher in vengeance”—in another version: “then God is harsher in might and harsher in punishment—” “and if it is not him, I would not like you to kill an innocent person for my sake.” From Umm Bakr bt. al-Miswar, she said: Al-Ḥasan was given poison several times, each time he escaped it, until the last time in which he died. His liver was discharging. When he died, the women of Banū Hāshim held mourning over him for a month. From ʿĀʾisha, she said: The women of Banū Hāshim mourned al-Ḥasan b. ʿAlī for a year. From ʿAbd Allāh b. Ḥasan, he said: Al-Ḥasan b. ʿAlī married many women. Few of them were favoured by him, and there was scarcely a woman he married who did not love him and become infatuated with him. It is said that he was poisoned, then recovered, then poisoned, then recovered, then the last time he died. When death came to him, the physician who attended him said: “This is a man whose intestines have been cut up by poison.” Al-Ḥusayn said: “O Abā Muḥammad, tell me who gave you poison.” He said: “Why, O my brother?” He said: “I will kill him, by God, before I bury you, or I will not be able to, or he may be in a land to which I would have to travel.” He said: “O my brother, this world is only fading nights. Leave him until I meet him before God.” He refused to name him. I heard some say that Muʿāwiyah had secretly arranged for one of his servants to give him poison. From Umm Mūsā: Jaʿda bt. al-Ashʿath b. Qays gave al-Ḥasan poison, and he fell ill from it. He said: A basin was placed beneath him and another raised, for about forty days. Some narrated that Yazīd b. Muʿāwiyah sent to Jaʿda bt. al-Ashʿath: “Poison al-Ḥasan, and I will marry you after him.” She did so. When al-Ḥasan died, she sent to him, and he said: “By God, we were not satisfied with you for al-Ḥasan; would we be satisfied with you for ourselves?” In my view this is not authentic, and its inauthenticity from his father Muʿāwiyah is even more certain and more likely. Kathīr ʿAzza said about that: “O Jaʿd, weep for him and do not weary of a true weeping, not a false one. You will never shelter in the house a man like him, among people barefoot or sandalled. I mean the one whom his people surrendered to the barren, withdrawing time. When his fire blazed, he raised it high with manifest lineage, so that a destitute, bereft one might see it, or a solitary man of a people, not one of many. He boiled the meat of the feast until, when it was cooked, it did not boil over upon the eater.” Sufyān b. ʿUyayna said, from Raqaba b. Miṣqala: When al-Ḥasan b. ʿAlī was at the point of death, he said: “Take me out to the courtyard so that I may look at the dominion of the heavens.” They brought out his bed, and he raised his head and looked, then said: “O God, I count my soul as a sacrifice with You, for it is the dearest of souls to me.” He said: It was among what God granted him that he counted his soul with Him. Abū Nuʿaym said: When the illness of al-Ḥasan b. ʿAlī became severe, he was distressed. A man entered upon him and said: “O Abā Muḥammad, what is this distress? It is only that your soul will part from your body, and you will go to your parents ʿAlī and Fāṭima, and to your grandfathers the Prophet ﷺ and Khadīja, and to your paternal uncles Ḥamza and Jaʿfar, and to your maternal uncles al-Qāsim, al-Ṭayyib, Muṭahhir, and Ibrāhīm, and to your maternal aunts Ruqayya, Umm Kulthūm, and Zaynab.” He said: His distress was relieved. In another version, the one who said that to him was al-Ḥusayn, and al-Ḥasan said to him: “O my brother, I am entering into a matter of God’s command the like of which I have never entered, and I see a creation of God’s creation the like of which I have never seen.” He said: Al-Ḥusayn wept. ؓ. From Abū ʿAtīq, he said: I heard Jābir b. ʿAbd Allāh say: We witnessed al-Ḥasan b. ʿAlī on the day he died. Strife nearly broke out between al-Ḥusayn b. ʿAlī and Marwān b. al-Ḥakam. Al-Ḥasan had charged his brother that he be buried with the Messenger of God ﷺ, but if he feared that there would be fighting or evil in that, then he should be buried in al-Baqīʿ. Marwān refused to allow it, and Marwān that day was deposed, wanting to please Muʿāwiyah by that. Marwān remained an enemy of Banū Hāshim until he died. Jābir said: I spoke that day to al-Ḥusayn b. ʿAlī and said: “O Abā ʿAbd Allāh, fear God. Your brother would not have loved what you intend. Bury him in al-Baqīʿ with his mother.” So he did. In another version: Al-Ḥasan sent to ask permission of ʿĀʾisha for that, and she granted it. When he died, al-Ḥusayn put on his weapons, and Banū Umayya armed themselves and said: “We will not let him be buried with the Messenger of God ﷺ. Should ʿUthmān be buried in al-Baqīʿ and al-Ḥasan b. ʿAlī be buried in the room?” When the people feared the outbreak of strife, Saʿd b. Abī Waqqāṣ, Abū Hurayra, Jābir, and Ibn ʿUmar advised al-Ḥusayn not to fight. He complied and buried his brother near his mother’s grave in al-Baqīʿ. ؓ. From Abū Ḥāzim, he said: I saw al-Ḥusayn b. ʿAlī that day bring forward Saʿīd b. al-ʿĀṣ, and he prayed over al-Ḥasan. He said: “Were it not that it is a sunna, I would not have brought him forward.” Muhammad b. Isḥāq said: Musāwir, mawlā of Banū Saʿd b. Bakr, related to me: I saw Abū Hurayrah standing at the mosque of the Messenger of Allah ﷺ on the day al-Ḥasan b. ʿAlī died, calling out at the top of his voice: O people, today the beloved of the Messenger of Allah ﷺ has died, so weep. The people gathered for his funeral, so much so that al-Baqīʿ could not contain anyone because of the crowding. Men and women wept over him for seven days, and the women of Banū Hāshim continued to lament him for a month, and the women of Banū Hāshim observed ḥidād for him for a year. On the authority of Jaʿfar b. Muḥammad, from his father, who said: ʿAlī was killed when he was fifty-eight years old; al-Ḥasan died at the same age; and al-Ḥusayn was killed at the same age. ؓ. On the authority of Abū Bakr b. Ḥafṣ, who said: Saʿd and al-Ḥasan b. ʿAlī died within a few days after ten years of Muʿāwiyah’s rule had passed. On the authority of Jaʿfar b. Muḥammad, from his father, who said: Al-Ḥasan died when he was forty-seven. Others said the same, and this is more correct. It is widely known that he died in the year forty-nine as we mentioned, while others said: He died in the year fifty. It is also said: in the year fifty-one or fifty-eight.
Tarikh (al-Tabari) 2144No grade recorded
وفي سَنَةُ خَمْسِينَ غَزَاةُ بُسْرِ بْنِ أَبِي أَرْطَأَةَ وَسُفْيَانَ بْنِ عَوْفٍ الْأَزْدِيِّ أَرْضَ الرُّومِ . وَفِيهَا: كَانَتْ غَزَاةُ فَضَالَةَ بْنِ عُبَيْدٍ الْبَحْرَ . وَقِيلَ: إِنَّمَا كَانَتْ فِي السَّنَةِ الَّتِي قَبْلَهَا.
✧ In the year fifty The expedition of Busr b. Abī Arṭaʾah and Sufyān b. ʿAwf al-Azdī against the land of the Byzantines. And in it: the naval expedition of Faḍālah b. ʿUbayd took place. And it is said: It only took place in the year before it.
Tarikh (al-Tabari) 2145No grade recorded
إِرَادَةِ مُعَاوِيَةَ نَقْلَ الْمِنْبَرِ مِنَ الْمَدِينَةِ وَفِي سنة خمسين أَمَرَ مُعَاوِيَةُ بِمِنْبَرِ رَسُولِ اللَّهِ ﷺ، أَنْ يُحْمَلَ إِلَى الشَّامِ وَقَالَ: لَا يُتْرَكُ هُوَ وَعَصَا النَّبِيِّ ﷺ، بِالْمَدِينَةِ وَهُمْ قَتَلَةُ عُثْمَانَ، وَطَلَبَ الْعَصَا، وَهُوَ عِنْدُ سَعْدٍ الْقَرَظِ، فأراد أَنْ يَأْخُذَ الْعَصَا الَّتِي كَانَ النَّبِيُّ ﷺ يُمْسِكُهَا فِي يَدِهِ إِذَا خَطَبَ، فَيَقِفُ عَلَى الْمِنْبَرِ وَهُوَ مُمْسِكُهَا، فَقَالَ لَهُ أَبُو هُرَيْرَةَ وَجَابِرُ بْنُ عَبْدِ اللَّهِ: يَا أَمِيرَ الْمُؤْمِنِينَ، نُذَكِّرُكَ اللَّهَ أَنَّ تَفْعَلَ هَذَا، فَإِنَّ هَذَا لَا يَصْلُحُ أَنَّ تُخْرِجَ الْمِنْبَرَ مِنْ مَوْضِعٍ وَضَعَهُ فِيهِ رَسُولُ اللَّهِ ﷺ، وَأَنَّ تُخْرِجَ عَصَاهُ مِنَ الْمَدِينَةِ. فَحُوِّلَ، فَكَسَفَتِ الشَّمْسُ حَتَّى رُئِيَتِ النُّجُومُ بَادِيَةً فَأَعْظَمَ النَّاسُ ذَلِكَ، فَقَالَ: لَمْ أُرِدْ حَمْلَهُ، إِنَّمَا خِفْتُ أَنْ يَكُونَ قَدْ أَرِضَ، فَنَظَرْتُ إِلَيْهِ. ثُمَّ كَسَاهُ. رَوَاهُ الْوَاقِدِيُّ. وَرُوِيَ: أَنَّ عَبْدَ الْمَلِكِ بْنَ مَرْوَانَ هَمَّ بِالْمِنْبَرِ فَقَالَ لَهُ قَبِيصَةُ: [أُذَكِّرُكَ ] اللَّهَ أَنْ نَفْعَلَ، فَإِنَّ مُعَاوِيَةَ حَرَّكَهُ فَكَسَفَتِ الشَّمْسُ، وَقَالَ رَسُولُ اللَّهِ ﷺ: "مَنْ حَلَفَ عَلَى مِنْبَرِي إِثْمًا فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ "، فَتُخْرِجُهُ مِنَ الْمَدِينَةِ وَهُوَ مَقْطَعُ الْحُقُوقِ بَيْنَهُمْ [ بِالْمَدِينَةِ ]، فَأَقْصَرَ. فَلَمَّا كَانَ الْوَلِيدُ [وَحَجَّ ] هَمَّ بِذَلِكَ. فَأَرْسَلَ سَعِيدُ بْنُ الْمُسَيِّبِ إِلَى عُمَرَ بْنِ عَبْدِ الْعَزِيزِ، فَقَالَ: كَلِّمْ صَاحِبَكَ يَتَّقِ اللَّهَ وَلَا يَتَعَرَّضْ لِسَخَطِهِ، فَكَلَّمَهُ فَأَقْصَرَ. فَلَمَّا حَجَّ سُلَيْمَانُ بْنُ عَبْدِ الْمَلِكِ أَخْبَرَهُ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ بِمَا كَانَ مِنْ عَبْدِ الْمَلِكِ وَالْوَلِيدِ، فَقَالَ: مَا كُنْتُ أُحِبُّ أَنْ يُذْكَرَ هَذَا عَنْ عَبْدِ الْمَلِكِ وَلَا عَنِ الْوَلِيدِ، مَا لَنَا وَلِهَذَا، أَخَذْنَا الدُّنْيَا فَهِيَ فِي أَيْدِينَا وَنُرِيدُ أَنْ نَعْمِدَ إِلَى عَلَمٍ مِنْ أَعْلَامِ الْإِسْلَامِ فَنَحْمِلَهُ، هَذَا لَا يَصِحُّ.
✧ Muʿāwiyah's desire to move the pulpit from Madinah In the year fifty, Muʿāwiyah ordered that the pulpit of the Messenger of Allah ﷺ be carried to Syria. He said: It will not be left—it and the staff of the Prophet ﷺ—in Madinah while they are the killers of ʿUthmān. He sought the staff, and it was with Saʿd al-Qaraẓ. He wanted to take the staff that the Prophet ﷺ used to hold in his hand when he delivered the sermon, standing on the pulpit while holding it. Abū Hurayrah and Jābir b. ʿAbd Allāh said to him: O Commander of the Faithful, we remind you of Allah not to do this, for it is not right that you remove the pulpit from the place where the Messenger of Allah ﷺ placed it, or that you remove his staff from Madinah. So it was moved, and the sun was eclipsed until the stars appeared visibly. The people regarded that as grave. He said: I did not intend to carry it away; I only feared that it might have become worm-eaten, so I looked at it. Then he clothed it. Al-Wāqidī narrated it. And it was narrated: that ʿAbd al-Malik b. Marwān resolved concerning the pulpit, and Qabīṣah said to him: [I remind you of] Allah not to do it, for Muʿāwiyah moved it and the sun was eclipsed, and the Messenger of Allah ﷺ said: "Whoever swears falsely on my pulpit, let him take his seat in the Fire," and you would remove it from Madinah while it is the place where rights are decided among them [in Madinah]. So he desisted. When al-Walīd [performed the pilgrimage], he resolved on that. Saʿīd b. al-Musayyib sent word to ʿUmar b. ʿAbd al-ʿAzīz, saying: Speak to your companion; let him fear Allah and not expose himself to His wrath. So he spoke to him and he desisted. When Sulaymān b. ʿAbd al-Malik performed the pilgrimage, ʿUmar b. ʿAbd al-ʿAzīz informed him of what had happened with ʿAbd al-Malik and al-Walīd. He said: I would not like this to be mentioned about ʿAbd al-Malik or al-Walīd. What have we to do with this? We have taken the world and it is in our hands, and we intend to go to a sign among the signs of Islam and carry it away? This is not right.
Tarikh (al-Tabari) 2146No grade recorded
وِلَايَةِ عُقْبَةَ بْنِ نَافِعٍ إِفْرِيقِيَّةَ وَبِنَاءِ مَدِينَةِ الْقَيْرَوَانِ قَدْ ذَكَرَ أَبُو جَعْفَرٍ الطَّبَرِيُّ أَنَّ فِي سنة خمسين من الهجرة وَلِيَ مَسْلَمَةُ بْنُ مُخَلَّدٍ إِفْرِيقِيَّةَ، وَأَنَّ عُقْبَةَ وَلِيَ قَبْلَهُ إِفْرِيقِيَّةَ وَبَنَى الْقَيْرَوَانَ، وَالَّذِي ذَكَرَهُ أَهْلُ التَّارِيخِ مِنَ الْمَغَارِبَةِ: أَنَّ وِلَايَةَ عُقْبَةَ بْنِ نَافِعٍ إِفْرِيقِيَّةَ كَانَتْ هَذِهِ السَّنَةَ وَبَنَى الْقَيْرَوَانَ، ثُمَّ بَقِيَ إِلَى سَنَةِ خَمْسٍ وَخَمْسِينَ وَوَلِيَهَا مَسْلَمَةُ بْنُ مُخَلَّدٍ، وَهُمْ أَخْبَرُ بِبِلَادِهِمْ، وَأَنَا أَذْكُرُ مَا أَثْبَتُوهُ فِي كُتُبِهِمْ: قَالُوا: إِنَّ مُعَاوِيَةَ بْنَ أَبِي سُفْيَانَ عَزَلَ مُعَاوِيَةَ بْنَ حُدَيْجٍ عَنْ إِفْرِيقِيَّةَ حَسْبُ، وَاسْتَعْمَلَ عَلَيْهَا عُقْبَةَ بْنَ نَافِعٍ الْفِهْرِيَّ، وَكَانَ مُقِيمًا بِبَرْقَةَ وَزُوَيْلَةَ مُذْ فَتَحَهَا أَيَّامَ عَمْرِو بْنِ الْعَاصِ، وَلَهُ فِي تِلْكَ الْبِلَادِ جِهَادٌ وَفُتُوحٌ، فَلَمَّا اسْتَعْمَلَهُ مُعَاوِيَةُ سَيَّرَ إِلَيْهِ عَشَرَةَ آلَافِ فَارِسٍ، فَدَخَلَ إِفْرِيقِيَّةَ وَانْضَافَ إِلَيْهِ مَنْ أَسْلَمَ مِنَ الْبَرْبَرِ، فَكَثُرَ جَمْعُهُ، وَوَضَعَ السَّيْفَ فِي أَهْلِ الْبِلَادِ لِأَنَّهُمْ كَانُوا إِذَا دَخَلَ إِلَيْهِمْ أَمِيرٌ أَطَاعُوا وَأَظْهَرَ بَعْضُهُمُ الْإِسْلَامَ، فَإِذَا عَادَ الْأَمِيرُ عَنْهُمْ نَكَثُوا وَارْتَدَّ مَنْ أَسْلَمَ، ثُمَّ رَأَى أَنْ يَتَّخِذَ مَدِينَةً يَكُونُ فِيهَا عَسْكَرُ الْمُسْلِمِينَ وَأَمْوَالُهُمْ لِيَأْمَنُوا مِنْ ثَوْرَةٍ تَكُونُ مِنْ أَهْلِ الْبِلَادِ، فَقَصَدَ مَوْضِعَ الْقَيْرَوَانِ، وَكَانَ أَجَمَةً مُشْتَبِكَةً بِهَا مِنْ أَنْوَاعِ الْحَيَوَانِ ( مِنَ السِّبَاعِ ) وَالْحَيَّاتِ وَغَيْرِ ذَلِكَ، فَدَعَا اللَّهَ، وَكَانَ مُسْتَجَابَ الدَّعْوَةِ، ثُمَّ نَادَى: أَيَّتُهَا الْحَيَّاتُ وَالسِّبَاعُ إِنَّا أَصْحَابُ رَسُولِ اللَّهِ ﷺ، ارْحَلُوا عَنَّا فَإِنَّا نَازِلُونَ وَمَنْ وَجَدْنَاهُ بَعْدَ ذَلِكَ قَتَلْنَاهُ. فَنَظَرَ النَّاسُ ذَلِكَ الْيَوْمَ إِلَى الدَّوَابِّ تَحْمِلُ أَوْلَادَهَا وَتَنْتَقِلُ، فَرَآهُ قَبِيلٌ كَثِيرٌ مِنَ الْبَرْبَرِ فَأَسْلَمُوا، وَقَطَعَ الْأَشْجَارَ وَأَمَرَ بِبِنَاءِ الْمَدِينَةِ، فَبُنِيَتْ، وَبَنَى الْمَسْجِدَ الْجَامِعَ، وَبَنَى النَّاسُ مَسَاجِدَهُمْ وَمَسَاكِنَهُمْ، وَكَانَ دُورُهَا ثَلَاثَةَ آلَافِ بَاعٍ وَسِتَّمِائَةِ بَاعٍ، وَتَمَّ أَمْرُهَا سَنَةَ خَمْسٍ وَخَمْسِينَ وَسَكَنَهَا النَّاسُ، وَكَانَ فِي أَثْنَاءِ عِمَارَةِ الْمَدِينَةِ يَغْزُو وَيُرْسِلُ السَّرَايَا، فَتُغِيرُ وَتَنْهَبُ، وَدَخَلَ كَثِيرٌ مِنَ الْبَرْبَرِ فِي الْإِسْلَامِ، وَاتَّسَعَتْ خُطَّةُ الْمُسْلِمِينَ وَقَوِيَ جَنَانُ مَنْ هُنَاكَ مِنَ الْجُنُودِ بِمَدِينَةِ الْقَيْرَوَانِ وَأَمِنُوا وَاطْمَأَنُّوا عَلَى الْمُقَامِ فَثَبَتَ الْإِسْلَامُ فِيهَا.
✧ The appointment of ʿUqbah b. Nāfiʿ over Ifrīqiyah and the building of the city of al-Qayrawān Abū Jaʿfar al-Ṭabarī has mentioned that in the year fifty of the Hijrah Maslamah b. Mukhallad was appointed over Ifrīqiyah, and that ʿUqbah was appointed over Ifrīqiyah before him and built al-Qayrawān. What the historians of the Maghrib have mentioned is that the appointment of ʿUqbah b. Nāfiʿ over Ifrīqiyah was in this year and he built al-Qayrawān, then he remained until the year fifty-five when Maslamah b. Mukhallad was appointed over it. They are more knowledgeable about their own lands, and I shall mention what they have recorded in their books: They said: Muʿāwiyah b. Abī Sufyān dismissed Muʿāwiyah b. Ḥudayj from Ifrīqiyah entirely and appointed over it ʿUqbah b. Nāfiʿ al-Fihrī. He had been residing in Barqah and Zawīlah since he conquered them in the days of ʿAmr b. al-ʿĀṣ, and he had undertaken jihād and conquests in those lands. When Muʿāwiyah appointed him, he sent to him ten thousand horsemen, and he entered Ifrīqiyah. Those Berbers who had embraced Islam joined him, and his force became large. He put the sword to the people of the land because, whenever a commander entered among them, they would obey and some of them would outwardly profess Islam, but when the commander left them, they would break their word and those who had embraced Islam would apostatize. Then he decided to establish a city in which the Muslim army and their wealth would be, so that they would be safe from any uprising by the people of the land. He headed for the site of al-Qayrawān, which was a tangled thicket containing various kinds of animals—beasts of prey, snakes, and other things. He supplicated God, and his supplication was answered, then he called out: "O snakes and beasts of prey, we are the companions of the Messenger of God ﷺ. Depart from us, for we are going to settle, and whoever we find after this we shall kill." That day the people saw the creatures carrying their young and moving away. Many Berber tribes saw that and embraced Islam. He cut down the trees and ordered the building of the city, and it was built. He built the congregational mosque, and the people built their mosques and dwellings. Its houses covered three thousand six hundred cubits. Its construction was completed in the year fifty-five, and the people inhabited it. During the course of the city's construction he raided and dispatched expeditions, and they made incursions and took booty. Many Berbers entered Islam, the territory of the Muslims expanded, and the resolve of the troops there was strengthened by the city of al-Qayrawān. They felt secure and at ease in residing there, and Islam became firmly established in it.
Tarikh (al-Tabari) 2147No grade recorded
وِلَايَةِ مَسْلَمَةَ بْنِ مُخَلَّدٍ إِفْرِيقِيَّةَ وَفِي سنة خمسين عُزِلَ مُعَاوِيَةُ بْنُ حُدَيْجٍ. عَنْ مِصْرَ وَوَلِيَ مَسْلَمَةُ بْنُ مُخَلَّدٍ مِصْرَ وَإِفْرِيقِيَةَ وَالْمَغْرِبَ كُلَّهُ . فَلَمَّا عَزَلَ مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ مُعَاوِيَةَ بْنَ حُدَيْجٍ السَّكُونِيَّ عَنْ مِصْرَ عَزَلَ عُقْبَةَ عَنْ إِفْرِيقِيَّةَ وَجَمَعَهَا لِمَسْلَمَةَ بْنِ مُخَلَّدٍ، فَهُوَ أَوَّلُ مَنْ جُمِعَ لَهُ الْمَغْرِبُ مَعَ مِصْرَ، فَوَلَّى مَسْلَمَةُ إِفْرِيقِيَّةَ مَوْلًى لَهُ يُقَالُ لَهُ أَبُو الْمُهَاجِرِ، فَقَدِمَ إِفْرِيقِيَّةَ وَأَسَاءَ عَزْلَ عُقْبَةَ وَاسْتَخَفَّ بِهِ، وَسَارَ عُقْبَةُ إِلَى الشَّامِ وَعَاتَبَ مُعَاوِيَةَ عَلَى مَا فَعَلَهُ بِهِ أَبُو الْمُهَاجِرِ، فَاعْتَذَرَ إِلَيْهِ وَوَعَدَهُ بِإِعَادَتِهِ إِلَى عَمَلِهِ، وَتَمَادَى الْأَمْرُ فَتُوُفِّيَ مُعَاوِيَةُ وَتَوَلَّى بَعْدَهُ ابْنُهُ يَزِيدُ، فَاسْتَعْمَلَ عُقْبَةَ بْنَ نَافِعٍ عَلَى الْبِلَادِ سَنَةَ اثْنَتَيْنِ وَسِتِّينَ، فَسَارَ إِلَيْهَا. وَقَدْ ذَكَرَ الْوَاقِدِيُّ أَنَّ عُقْبَةَ بْنَ نَافِعٍ وَلِيَ إِفْرِيقِيَّةَ سَنَةَ سِتٍّ وَأَرْبَعِينَ وَاخْتَطَّ الْقَيْرَوَانَ، وَلَمْ يَزَلْ عُقْبَةُ عَلَى إِفْرِيقِيَّةَ إِلَى سَنَةِ اثْنَتَيْنِ وَسِتِّينَ، فَعَزَلَهُ يَزِيدُ بْنُ مُعَاوِيَةَ: وَاسْتَعْمِلْ أَبَا الْمُهَاجِرِ مَوْلَى الْأَنْصَارِ، فَحَبَسَ عُقْبَةَ وَضَيَّقَ عَلَيْهِ، فَلَمَّا بَلَغَ يَزِيدَ بْنَ مُعَاوِيَةَ مَا فُعِلَ بِعُقْبَةَ كَتَبَ إِلَيْهِ يَأْمُرُهُ بِإِطْلَاقِهِ وَإِرْسَالِهِ إِلَيْهِ، فَفَعَلَ ذَلِكَ، وَوَصَلَ عُقْبَةُ إِلَى يَزِيدَ فَأَعَادَهُ إِلَى إِفْرِيقِيَّةَ وَالِيًا عَلَيْهَا، فَقَبَضَ عَلَى أَبِي الْمُهَاجِرِ وَأَوْثَقَهُ.
✧ The appointment of Maslamah b. Mukhallad over Ifrīqiyyah. In the year fifty, Muʿāwiyah b. Ḥudayj was dismissed from Egypt, and Maslamah b. Mukhallad was appointed over Egypt, Ifrīqiyyah, and the entire Maghrib. When Muʿāwiyah b. Abī Sufyān dismissed Muʿāwiyah b. Ḥudayj al-Sakūnī from Egypt, he dismissed ʿUqbah from Ifrīqiyyah and combined them for Maslamah b. Mukhallad. He was the first for whom the Maghrib was combined with Egypt. Maslamah appointed over Ifrīqiyyah a freedman of his called Abū al-Muhājir. He arrived in Ifrīqiyyah and mistreated ʿUqbah in his dismissal and belittled him. ʿUqbah traveled to Syria and reproached Muʿāwiyah for what Abū al-Muhājir had done to him. He apologized to him and promised to restore him to his post. Matters continued until Muʿāwiyah died, and after him his son Yazīd assumed power. He appointed ʿUqbah b. Nāfiʿ over the lands in the year sixty-two, and he set out for them. Al-Wāqidī mentioned that ʿUqbah b. Nāfiʿ governed Ifrīqiyyah in the year forty-six and founded al-Qayrawān. ʿUqbah remained over Ifrīqiyyah until the year sixty-two, when Yazīd b. Muʿāwiyah dismissed him: And he appointed Abū al-Muhājir, the freedman of the Anṣār, so he imprisoned ʿUqbah and treated him harshly. When news reached Yazīd b. Muʿāwiyah of what had been done to ʿUqbah, he wrote to him ordering his release and sending him to him, which he did. ʿUqbah reached Yazīd, who restored him to Ifrīqiyyah as its governor. He seized Abū al-Muhājir and bound him.
Tarikh (al-Tabari) 2148No grade recorded
وَفِي هَذِهِ السَّنَةِ غَزَا الْحَكَمُ بْنُ عَمْرٍو نَائِبُ زِيَادٍ عَلَى خُرَاسَانَ جَبَلَ الْأَشَلِّ ، عَنْ أَمْرِ زِيَادٍ، فَقَتَلَ مِنْهُمْ خَلْقًا كَثِيرًا، وَغَنِمَ أَمْوَالًا جَمَّةً، فَكَتَبَ إِلَيْهِ زِيَادٌ: إِنَّ أَمِيرَ الْمُؤْمِنِينَ قَدْ جَاءَ كِتَابَهُ أَنَّ يُصْطَفَى لَهُ كُلُّ صَفْرَاءَ وَبَيْضَاءَ - يَعْنِي الذَّهَبَ وَالْفِضَّةَ - يُجْمَعُ كُلُّهُ مِنْ هَذِهِ الْغَنِيمَةِ لِبَيْتِ الْمَالِ. فَكَتَبَ الْحَكَمُ بْنُ عَمْرٍو إِلَيْهِ: إِنَّ كِتَابَ اللَّهِ مُقَدَّمٌ عَلَى كِتَابِ أَمِيرِ الْمُؤْمِنِينَ، وَإِنَّهُ وَاللَّهِ لَوْ كَانَتِ السَّمَاوَاتُ وَالْأَرْضُ عَلَى عَبْدٍ فَاتَّقَى اللَّهَ، لَجَعَلَ لَهُ مَخْرَجًا. ثُمَّ نَادَى فِي النَّاسِ أَنِ اغْدُوَا عَلَى قَسْمِ غَنِيمَتِكُمْ. فَقَسَّمَهَا بَيْنَهُمْ، وَخَالَفَ زِيَادًا فِيمَا كَتَبَ إِلَيْهِ عَنْ مُعَاوِيَةَ، وَعَزَلَ الْخُمُسَ كَمَا أَمَرَ اللَّهُ وَرَسُولُهُ ﷺ، ثُمَّ قَالَ الْحَكَمُ: اللَّهُمَّ إِنْ كَانَ لِي عِنْدَكَ خَيْرٌ فَاقْبِضْنِي إِلَيْكَ. فَمَاتَ بِمَرْوَ مِنْ خُرَاسَانَ، ؓ.
✧ And in this year al-Ḥakam b. ʿAmr, the deputy of Ziyād over Khurasan, raided Mount al-Ashall by the order of Ziyād. He killed many of them and captured abundant wealth. Ziyād wrote to him: “The Commander of the Faithful has sent his letter that every yellow and white thing—meaning gold and silver—be selected for him, all of it to be gathered from this booty for the public treasury.” Al-Ḥakam b. ʿAmr wrote back to him: “The Book of Allah takes precedence over the letter of the Commander of the Faithful. By Allah, if the heavens and the earth were closing in upon a servant and he feared Allah, He would make for him a way out.” Then he called out among the people: “Go forth to the division of your booty.” He divided it among them, opposed Ziyād in what he had written to him on behalf of Muʿāwiyah, and set aside the fifth as Allah and His Messenger ﷺ commanded. Then al-Ḥakam said: “O Allah, if I have any good with You, then take me to You.” And he died in Marw in Khurasan, ؓ.
Tarikh (al-Tabari) 2149No grade recorded
هَرَبِ الْفَرَزْدَقِ مِنْ زِيَادٍ وَفِي سنة خمسين اسْتَعَدَتْ بَنُو نَهْشَلٍ وَفُقَيْمٍ عَلَى الْفَرَزْدَقِ زِيَادَ بْنَ أَبِي سُفْيَانَ وَسَبَبُ ذَلِكَ قَالَ الْفَرَزْدَقُ: هَاجَيْتُ الْأَشْهَبَ بْنَ رُمَيْلَةَ وَالْبَعِيثَ فَسَقَطَا، فَاسْتَعْدَى عَلَيَّ بَنُو نَهْشَلٍ وَبَنُو فُقَيْمٍ زِيَادَ بْنَ أَبِيهِ، وَاسْتَعْدَى عَلَيَّ أَيْضًا يَزِيدُ بْنُ مَسْعُودِ بْنِ خَالِدِ بْنِ مَالِكٍ، قَالَ: فَلَمْ يَعْرِفْنِي زِيَادٌ حَتَّى قِيلَ لَهُ الْغُلَامُ الْأَعْرَابِيُّ الَّذِي أَنْهَبَ مَالَهُ وَثِيَابَهُ، فَعَرَفَنِي. قَالَ الْفَرَزْدَقُ: وَكَانَ أَبِي غَالِبٌ قَدْ أَرْسَلَنِي فِي جَلَبٍ لَهُ أَبِيعُهُ وَأَمْتَارُ لَهُ، فَبِعْتُ الْجَلَبَ بِالْبَصْرَةِ وَجَعَلْتُ ثَمَنَهُ فِي ثَوْبِي، فَعَرَضَ لِي رَجُلٌ فَقَالَ: لَشَدٌّ مَا تَسْتَوْثِقُ مِنْهَا، أَمَا لَوْ كَانَ مَكَانَكَ رَجُلٌ أَعْرِفُهُ مَا صَرَّ عَلَيْهَا. فَقُلْتُ: وَمَنْ هُوَ ؟ قَالَ: غَالِبُ بْنُ صَعْصَعَةَ وَهُوَ أَبُو الْفَرَزْدَقِ. فَدَعَوْتُ أَهْلَ الْمِرْبَدِ وَنَثَرْتُهَا. فَقَالَ لِي قَائِلٌ أَلْقِ رِدَاءَكَ. فَفَعَلْتُ. فَقَالَ آخَرُ: أَلْقِ ثَوْبَكَ. فَفَعَلْتُ. وَقَالَ آخَرُ أَلْقِ عِمَامَتَكَ. فَفَعَلْتُ. فَقَالَ آخَرُ: أَلْقِ إِزَارَكُ. فَقُلْتُ: لَا أُلْقِيهِ وَأَمْشِي مُجَرَّدًا، إِنِّي لَسْتُ بِمَجْنُونٍ. وَبَلَغَ الْخَبَرُ زِيَادًا فَقَالَ: هَذَا أَحْمَقٌ يُضْرِي النَّاسَ بِالنَّهْبِ، فَأَرْسَلَ خَيْلًا إِلَى الْمِرْبَدِ لِيَأْتُوهُ بِي، فَأَتَانِي رَجُلٌ مِنْ بَنِي الْهُجَيْمِ عَلَى فَرَسٍ لَهُ وَقَالَ: النَّجَاءَ النَّجَاءَ ! وَأَرْدَفَنِي خَلْفَهُ، وَنَجَوْتُ، فَأَخَذَ زِيَادٌ عَمَّيْنِ لِي: ذُهَيْلًا وَالزَّحَّافَ ابْنَيْ صَعْصَعَةَ، وَكَانَا فِي الدِّيوَانِ، فَحَبَسَهُمَا أَيَّامًا ثُمَّ كُلِّمَ فِيهِمَا فَأَطْلَقَهُمَا، وَأَتَيْتُ أَبِي فَأَخْبَرْتُهُ خَبَرِي، فَحَقَدَهَا عَلَيْهِ زِيَادٌ. ثُمَّ وَفَدَ الْأَحْنَفُ بْنُ قَيْسٍ وَجَارِيَةُ بْنُ قُدَامَةَ السَّعْدِيَّانِ وَالْجَوْنُ بْنُ قَتَادَةَ الْعَبْشَمِيُّ وَالْحُتَاتُ بْنُ يَزِيدَ أَبُو مُنَازِلٍ الْمُجَاشِعِيُّ إِلَى مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ، فَأَعْطَى كُلَّ رَجُلٍ مِنْهُمْ جَائِزَةً مِائَةَ أَلْفٍ: وَأَعْطَى الْحُتَاتَ سَبْعِينَ أَلْفًا. فَلَمَّا كَانُوا فِي الطَّرِيقِ ذَكَرَ كُلٌّ مِنْهُمْ جَائِزَتَهُ، فَرَجَعَ الْحُتَاتُ إِلَى مُعَاوِيَةَ فَقَالَ: مَا رَدَّكَ ؟ قَالَ: فَضَحْتَنِي فِي بَنِي تَمِيمٍ ! أَمَا حَسَبِي صَحِيحٌ ؟ أَوَلَسْتُ ذَا سِنٍّ ؟ أَلَسْتُ مُطَاعًا فِي عَشِيرَتِي ؟ قَالَ: بَلَى. قَالَ: فَمَا بَالُكَ خَسَسْتَ بِي دُونَ الْقَوْمِ وَأَعْطَيْتَ مَنْ كَانَ عَلَيْكَ أَكْثَرَ مِمَّنْ كَانَ لَكَ ؟ وَكَانَ حَضَرَ الْجَمَلَ مَعَ عَائِشَةَ، وَكَانَ الْأَحْنَفُ وَجَارِيَةُ يُرِيدَانِ عَلِيًّا، وَإِنْ كَانَ الْأَحْنَفُ وَالْجَوْنُ اعْتَزَلَا الْقِتَالَ مَعَ عَلِيٍّ لَكِنَّهُمَا كَانَا يُرِيدَانِهِ، قَالَ: إِنِّي اشْتَرَيْتُ مِنَ الْقَوْمِ دِينَهُمْ وَوَكَلْتُكَ إِلَى دِينِكَ وَرَأْيِكَ فِي عُثْمَانَ، وَكَانَ عُثْمَانِيًّا. فَقَالَ: وَأَنَا فَاشْتَرِ مِنِّي دِينِي. فَأَمَرَ لَهُ بِإِتْمَامِ جَائِزَتِهِ، ثُمَّ مَاتَ الْحُتَاتُ فَحَبَسَهَا مُعَاوِيَةُ، فَقَالَ الْفَرَزْدَقُ فِي ذَلِكَ شِعْرًا: أَبُوكَ وَعَمِّي يَا مُعَاوِيَةُ أَوْرَثَا تُرَاثًا فَيَحْتَازُ التُّرَاثَ أَقَارِبُهْ فَمَا بَالُ مِيرَاثِ الْحُتَاتِ أَخَذْتَهُ وَمِيرَاثُ صَخْرٍ جَامِدٌ لَكَ ذَائِبُهْ فَلَوْ كَانَ هَذَا الْأَمْرُ فِي جَاهِلِيَّةٍ عَلِمْتَ مَنِ الْمَرْءُ الْقَلِيلُ حَلَائِبُهْ وَلَوْ كَانَ فِي دِينٍ سِوَى ذَا شَنِئْتُمُ لَنَا حَقَّنَا أَوْ غُصَّ بِالْمَاءِ شَارِبُهْ أَلَسْتُ أَعَزَّ النَّاسِ قَوْمًا وَأُسْرَةً وَأَمْنَعَهُمْ جَارًا إِذَا ضِيمَ جَانِبُهْ وَمَا وَلَدَتْ بَعْدَ النَّبِيِّ وَآلِهِ كَمِثْلِي حَصَانٌ فِي الرِّجَالِ يُقَارِبُهْ وَبَيْتِي إِلَى جَنْبِ الثُّرَيَّا فِنَاؤُهُ وَمِنْ دُونِهِ الْبَدْرُ الْمُضِيءُ كَوَاكِبُهْ أَنَا ابْنُ الْجِبَالِ الشُّمِّ فِي عَدَدِ الْحَصَى وَعِرْقُ الثَّرَى عِرْقِي فَمَنْ ذَا يُحَاسِبُهْ ؟ وَكَمْ مِنْ أَبٍ لِي يَا مُعَاوِيَ لَمْ يَزَلْ أَغَرَّ يُبَارِي الرِّيحَ مَا ازْوَرَّ جَانِبُهْ نَمَتْهُ فُرُوعُ الْمَالِكَيْنِ وَلَمْ يَكُنْ أَبُوكَ الَّذِي مِنْ عَبْدِ شَمْسٍ يُقَارِبُهْ تَرَاهُ كَنَصْلِ السَّيْفِ يَهْتَزُّ لِلنَّدَى كَرِيمًا يُلَاقِي الْمَجْدَ مَا طَرَّ شَارِبُهْ طَوِيلُ نِجَادِ السَّيْفِ مُذْ كَانَ لَمْ يَكُنْ قُصَيٌّ وَعَبْدُ الشَّمْسِ مِمَّنْ يُخَاطِبُهْ يُرِيدُ بِالْمَالِكَيْنِ مَالِكَ بْنَ حَنْظَلَةَ وَمَالِكَ بْنَ زَيْدِ مَنَاةَ بْنِ تَمِيمٍ، وَهُمَا جَدَّاهُ. لِأَنَّ الْفَرَزْدَقَ بْنَ غَالِبِ بْنِ صَعْصَعَةَ ( بْنِ نَاجِيَةَ ) بْنِ عِقَالِ بْنِ مُحَمَّدِ بْنِ سُفْيَانَ بْنِ مُجَاشِعِ بْنِ دَارِمِ بْنِ مَالِكِ بْنِ حَنْظَلَةَ بْنِ مَالِكِ بْنِ زَيْدِ مَنَاةَ بْنِ تَمِيمٍ. فَلَمَّا بَلَغَ مُعَاوِيَةَ شِعْرُهُ رَدَّ عَلَى أَهْلِهِ ثَلَاثِينَ أَلْفًا، فَأَغْضَبَتْ أَيْضًا زِيَادًا عَلَيْهِ، فَلَمَّا اسْتَعْدَتْ عَلَيْهِ نَهْشَلٌ وَفُقَيْمٌ ازْدَادَ غَضَبًا فَهَرَبَ وَأَتَى عِيسَى بْنَ خُصَيْلَةَ السُّلَمِيَّ لَيْلًا وَقَالَ لَهُ: إِنَّ هَذَا الرَّجُلَ قَدْ طَلَبَنِي وَقَدْ لَفِظَنِي النَّاسُ وَقَدْ أَتَيْتُكَ لِتُغَيِّبَنِي عِنْدَكَ. فَقَالَ: مَرْحَبًا بِكَ. فَكَانَ عِنْدَهُ ثَلَاثَ لَيَالٍ: ثُمَّ قَالَ لَهُ: قَدْ بَدَا لِي أَنْ آتِيَ الشَّامَ، فَسَيَّرَهُ. وَبَلَغَ زِيَادًا مَسِيرُهُ فَأَرْسَلَ فِي أَثَرِهِ، فَلَمْ يُدْرَكْ، وَأَتَى الرَّوْحَاءَ فَنَزَلَ فِي بَكْرِ بْنِ وَائِلٍ فَأَمِنَ وَمَدَحَهُمْ بِقَصَائِدَ. ثُمَّ كَانَ زِيَادٌ إِذَا نَزَلَ الْبَصْرَةَ نَزَلَ الْفَرَزْدَقُ الْكُوفَةَ، وَإِذَا نَزَلَ الْكُوفَةَ نَزَلَ الْفَرَزْدَقُ الْبَصْرَةَ، فَبَلَغَ ذَلِكَ زِيَادًا فَكَتَبَ إِلَى عَامِلِهِ عَلَى الْكُوفَةِ، وَهُوَ عَبْدُ الرَّحْمَنِ بْنُ عُبَيْدٍ، يَأْمُرُهُ بِطَلَبِ الْفَرَزْدَقِ، فَفَارَقَ الْكُوفَةَ نَحْوَ الْحِجَازِ، فَاسْتَجَارَ بِسَعِيدِ بْنِ الْعَاصِ فَأَجَارَهُ فَمَدَحَهُ الْفَرَزْدَقُ، وَلَمْ يَزَلْ بِالْمَدِينَةِ مَرَّةً وَبِمَكَّةَ مَرَّةً حَتَّى هَلَكَ زِيَادٌ. وَقَدْ قِيلَ: إِنَّ الْفَرَزْدَقَ إِنَّمَا قَالَ هَذَا الشِّعْرَ لِأَنَّ الْحُتَاتَ لَمَّا أَسْلَمَ آخَى النَّبِيُّ ﷺ بَيْنَهُ وَبَيْنَ مُعَاوِيَةَ، فَلَمَّا مَاتَ الْحُتَاتُ بِالشَّامِ وَرِثَهُ مُعَاوِيَةُ بِتِلْكَ الْأُخُوَّةِ فَقَالَ الْفَرَزْدَقُ هَذَا الشِّعْرَ، وَهَذَا الْقَوْلُ لَيْسَ بِشَيْءٍ لِأَنَّ مُعَاوِيَةَ لَمْ يَكُنْ يَجْهَلُ أَنَّ الْأُخُوَّةَ لَا يَرِثُ بِهَا أَحَدٌ.
✧ The flight of al-Farazdaq from Ziyād In the year fifty, Banū Nahshal and Fuqaym sought aid against al-Farazdaq from Ziyād b. Abī Sufyān. The reason for that was, as al-Farazdaq said: I satirized al-Ashhab b. Rumaylah and al-Baʿīth and they fell short, so Banū Nahshal and Banū Fuqaym sought aid against me from Ziyād b. Abīhi, and Yazīd b. Masʿūd b. Khālid b. Mālik also sought aid against me. He said: Ziyād did not recognize me until it was said to him, "The Bedouin lad who squandered his wealth and his clothes," and then he recognized me. Al-Farazdaq said: My father Ghālib had sent me with some merchandise of his to sell and buy provisions for him. I sold the merchandise in al-Baṣrah and put its price in my garment. A man encountered me and said: "How tightly you guard it! If a man I know were in your place, he would not tie it up." I said: "And who is he?" He said: "Ghālib b. Ṣaʿṣaʿah, and he is Abū al-Farazdaq." So I called the people of al-Mirbad and scattered it. One said to me: "Throw down your cloak." I did. Another said: "Throw down your garment." I did. Another said: "Throw down your turban." I did. Another said: "Throw down your waist-wrapper." I said: "I will not throw it down and walk away naked; I am not mad." The news reached Ziyād and he said: "This is a fool who incites people to plunder." He sent cavalry to al-Mirbad to bring me. A man of Banū al-Hujaym came to me on a horse of his and said: "Flee, flee!" and he mounted me behind him, and I escaped. Ziyād seized two of my paternal uncles, Dhuhayl and al-Zaḥḥāf, the two sons of Ṣaʿṣaʿah, who were in the dīwān, and imprisoned them for some days, then intercession was made for them and he released them. I came to my father and told him my news, and Ziyād bore a grudge against him for it. Then al-Aḥnaf b. Qays and Jāriyah b. Qudāmah, the two Saʿdīs, and al-Jawn b. Qatādah al-ʿAbshamī and al-Ḥutāt b. Yazīd Abū Manāzil al-Mujāshiʿī went as a delegation to Muʿāwiyah b. Abī Sufyān. He gave each man among them a gift of one hundred thousand, and he gave al-Ḥutāt seventy thousand. When they were on the road, each of them mentioned his gift, so al-Ḥutāt returned to Muʿāwiyah and said: "What brought you back?" He said: "You disgraced me among Banū Tamīm! Is my lineage not sound? Am I not a man of age? Am I not obeyed in my clan?" He said: "Yes." He said: "Then why did you belittle me apart from the others, and gave to those who were against you more than to those who were for you?" He had been present at the Camel with ʿĀʾishah, while al-Aḥnaf and Jāriyah favored ʿAlī, and even though al-Aḥnaf and al-Jawn had withdrawn from fighting with ʿAlī, they still favored him. He said: "I bought from the people their religion, and I left you to your religion and your opinion regarding ʿUthmān." He was an ʿUthmānī. He said: "Then buy my religion from me too." So he ordered that his gift be completed for him. Then al-Ḥutāt died, and Muʿāwiyah withheld it. Al-Farazdaq said poetry about that: Your father and my uncle, O Muʿāwiyah, inherited an inheritance, and its inheritors seize it. So what is the matter with the inheritance of al-Ḥutāt that you have taken, while the inheritance of Ṣakhr is solid for you, its flowing part? If this matter were in the Jāhiliyyah, you would know who is the man of few milk-camels. If it were in any religion other than this, you would detest our right, or the drinker would choke on the water. Am I not the mightiest of people in tribe and family, and the most protective of a neighbor when his side is wronged? No chaste woman after the Prophet and his family has given birth to one like me among men, one who approaches him. My house, its courtyard is beside the Pleiades, and below it the bright full moon has its stars. I am the son of the lofty mountains in the number of pebbles, and the root of the moist earth is my root, so who can reckon it? How many a father of mine, O Muʿāwiyah, has never ceased to be noble, vying with the wind, his side never turned away. The branches of the two Māliks nurtured him, and your father was not one of ʿAbd Shams who approaches him. You see him like the blade of a sword, shaking for generosity, noble, meeting glory as soon as his mustache sprouted. Long is the sword-strap of his, since he was; never did Quṣayy and ʿAbd Shams have one to address him. By the two Māliks he means Mālik b. Ḥanẓalah and Mālik b. Zayd Manāh b. Tamīm, and they are his two grandfathers. For al-Farazdaq is b. Ghālib b. Ṣaʿṣaʿah (b. Nājiyah) b. ʿIqāl b. Muḥammad b. Sufyān b. Mujāshiʿ b. Dārim b. Mālik b. Ḥanẓalah b. Mālik b. Zayd Manāh b. Tamīm. When his poetry reached Muʿāwiyah, he returned to his family thirty thousand, which also angered Ziyād against him. When Nahshal and Fuqaym sought aid against him, his anger increased, and he fled and came to ʿĪsā b. Khuṣaylah al-Sulamī at night and said to him: "This man has sought me, and the people have cast me out, and I have come to you so that you may hide me with you." He said: "Welcome to you." He stayed with him three nights. Then he said to him: "It has occurred to me to go to Syria," and he sent him on his way. His departure reached Ziyād, and he sent in pursuit of him, but he was not overtaken. He came to al-Rawḥāʾ and stayed among Bakr b. Wāʾil and was safe, and he praised them with odes. Then it was that whenever Ziyād came down to al-Baṣrah, al-Farazdaq came down to al-Kūfah, and whenever he came down to al-Kūfah, al-Farazdaq came down to al-Baṣrah. That reached Ziyād, and he wrote to his governor over al-Kūfah, who was ʿAbd al-Raḥmān b. ʿUbayd, ordering him to seek al-Farazdaq. So he departed al-Kūfah toward the Ḥijāz and sought the protection of Saʿīd b. al-ʿĀṣ, who granted it to him, and al-Farazdaq praised him. He remained sometimes in al-Madīnah and sometimes in Makkah until Ziyād perished. It has been said that al-Farazdaq only said this poetry because al-Ḥutāt, when he embraced Islam, the Prophet ﷺ established brotherhood between him and Muʿāwiyah. So when al-Ḥutāt died in Syria, Muʿāwiyah inherited from him by virtue of that brotherhood, and al-Farazdaq said this poetry. And this saying is nothing, because Muʿāwiyah was not ignorant that no one inherits by brotherhood.
Tarikh (al-Tabari) 2150No grade recorded
وفي سنة خمسين حَجَّ بِالنَّاسِ مُعَاوِيَةُ ، وَقِيلَ: ابْنُهُ يَزِيدُ. وَكَانَ نَائِبَ الْمَدِينَةِ فِي هَذِهِ السَّنَةِ سَعِيدُ بْنُ الْعَاصِ، وَعَلَى الْكُوفَةِ وَالْبَصْرَةِ وَالْمَشْرِقِ وَسِجِسْتَانَ وَفَارِسَ وَالسِّنْدِ وَالْهِنْدِ زِيَادٌ.
✧ In the year 50 AH, Muʿāwiyah performed the ḥajj with the people; and it is said: his son Yazīd. The governor of Madinah in this year was Saʿīd b. al-ʿĀṣ, and over Kufah, Basrah, the East, Sijistān, Fāris, al-Sind, and al-Hind was Ziyād.
Tarikh (al-Tabari) 2151No grade recorded
خُرُوجِ قُرَيْبٍ وَفِيهَا خَرَجَ قُرَيْبٌ الْأَزْدِيُّ وَزَحَّافٌ الطَّائِيُّ بِالْبَصْرَةِ، وَهُمَا ابْنَا خَالَةٍ، وَزِيَادٌ بِالْكُوفَةِ وَسَمُرَةُ عَلَى الْبَصْرَةِ، فَأَتَيَا بَنِي ضُبَيْعَةَ، وَهُمْ سَبْعُونَ رَجُلًا، وَقَتَلُوا مِنْهُمْ شَيْخًا، وَخَرَجَ عَلَى قُرَيْبٍ وَزَحَّافٍ شَبَابٌ مِنْ بَنِي عَلِيٍّ وَبَنِي رَاسِبٍ فَرَمَوْهُمْ بِالنَّبْلِ، وَقَتَلَ عَبْدُ اللَّهِ بْنُ أَوْسٍ الطَّاحِيُّ قُرَيْبًا وَجَاءَ بِرَأْسِهِ: وَاشْتَدَّ زِيَادٌ فِي أَمْرِ الْخَوَارِجِ فَقَتَلَهُمْ، وَأَمَرَ سَمُرَةَ بِذَلِكَ فَقَتَلَ مِنْهُمْ بَشَرًا كَثِيرًا: وَخَطَبَ زِيَادٌ عَلَى الْمِنْبَرِ فَقَالَ: يَا أَهْلَ الْبَصْرَةِ وَاللَّهِ لَتَكُفُّنَّنِي هَؤُلَاءِ أَوْ لَأَبْدَأَنَّ بِكُمْ ! وَاللَّهِ لَئِنْ أَفْلَتَ مِنْهُمْ رَجُلٌ لَا تَأْخُذُونَ الْعَامَ مِنْ عَطَائِكُمْ دِرْهَمًا ! فَثَارَ النَّاسُ بِهِمْ فَقَتَلُوهُمْ.
✧ The uprising of Qurayb. In this year Qurayb al-Azdī and Zaḥḥāf al-Ṭāʾī rose in al-Baṣrah. They were maternal cousins. Ziyād was in al-Kūfah and Samurah was over al-Baṣrah. They came to Banū Ḍubayʿah, who were seventy men, and killed an old man among them. Some youths from Banū ʿAlī and Banū Rāsib went out against Qurayb and Zaḥḥāf and shot them with arrows. ʿAbd Allāh b. Aws al-Ṭāḥī killed Qurayb and brought his head: Ziyād intensified his measures against the Khawārij and killed them. He ordered Samurah to do likewise, and he killed a great many of them: Ziyād delivered a sermon from the pulpit and said: “O people of al-Baṣrah, by Allah, either you restrain these people from me, or I shall begin with you! By Allah, if a single man of them escapes and you do not seize him, you will not receive a dirham of your stipends this year!” So the people rose against them and killed them.
Tarikh (al-Tabari) 2152No grade recorded
مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ جبير بن مطعم بن عدي جُبَيْرُ بْنُ مُطْعِمِ بْنِ عَدِيِّ بْنِ نَوْفَلِ بْنِ عَبْدِ مَنَافٍ، أَبُو مُحَمَّدٍ : كَانَ أَبُوهُ مِنْ أَشْرَافِ قُرَيْشٍ، وَقَدِمَ جُبَيْرٌ فِي فِدَاءِ أُسَارَى بَدْرٍ، قَالَ: فَنِمْتُ فِي الْمَسْجِدِ بَعْدَ الْعَصْرِ، فَأُقِيمَتِ الْمَغْرِبُ، فَقُمْتُ فَزِعًا بِقِرَاءَةِ رَسُولِ اللَّهِ ﷺ، فَاسْتَمَعْتُ قِرَاءَتَهُ حَتَّى خَرَجْتُ مِنَ الْمَسْجِدِ، فَذَاكَ أَوَّلُ يَوْمٍ دَخَلَ الْإِسْلَامُ فِي قَلْبِي. وَأَسْلَمَ قَبْلَ الْفَتْحِ، وَنَزَلَ الْمَدِينَةَ، وَمَاتَ فِي وَسَطِ خِلَافَةِ مُعَاوِيَةَ. جويرية بنت الحارث بن أبي ضرار جُوَيْرِيَّةُ بِنْتُ الْحَارِثِ بْنِ أَبِي ضِرَارٍ : سُبِيَتْ فِي غَزْوَةِ بَنِي الْمُصْطَلَقِ، فَوَقَعَتْ فِي سَهْمِ ثَابِتِ بْنِ قَيْسٍ، فَكَاتَبَهَا، فَأَدَّى رَسُولُ اللَّهِ ﷺ كِتَابَتَهَا وَتَزَوَّجَهَا. وَكَانَتْ كَثِيرَةَ التَّسْبِيحِ وَالتَّقْدِيسِ وَالذِّكْرِ. وَتُوُفِّيَتْ فِي هَذِهِ السَّنَةِ، وَهِيَ بِنْتُ خَمْسٍ وَسِتِّينَ [سَنَةً ]. حسان بن ثابت حَسَّانُ بْنُ ثَابِتِ [بْنِ الْمُنْذِرِ ] بْنِ حَرَامِ بْنِ عَمْرِو بْنِ زَيْدِ مَنَاةَ بْنِ عَدِيِّ بْنِ عَمْرِو بْنِ مَالِكِ بْنِ النَّجَّارِ، أَبُو الْوَلِيدِ الْأَنْصَارِيُّ : كَانَ مِنْ فُحُولِ شُعَرَاءِ الْجَاهِلِيَّةِ، وَكَانَ يَضْرِبُ رَوْثَةَ أَنْفِهِ مِنْ طُولِهِ وَيَقُولُ: مَا يَسُرُّنِي بِهِ مَقُولٌ مِنَ الْعَرَبِ، وَاللَّهِ لَوْ وَضَعْتُهُ عَلَى شَعْرٍ لَحَلَقَهُ أَوْ عَلَى صَخْرٍ لَفَلَقَهُ. وَكَانَ يَفِدُ عَلَى مُلُوكِ غَسَّانَ، وَيَمْدَحُهُمْ. أَسْلَمَ قَدِيمًا وَلَمْ يَشْهَدْ مَعَ رَسُولِ اللَّهِ ﷺ مَشْهَدًا، كَانَ يَجْبُنُ. عَاشَ سِتِّينَ [سَنَةً ] فِي الْجَاهِلِيَّةِ وَسِتِّينَ [سَنَةً ] فِي الْإِسْلَامِ، وَوَهَبَ لَهُ رَسُولُ اللَّهِ ﷺ شِيرِينَ أُخْتَ مَارِيَةَ، فَوَلَدَتْ لَهُ عَبْدَ الرَّحْمَنِ، وَكَانَتْ لَهُ بِنْتٌ تَقُولُ الشِّعْرَ، وَكَانَ رُبَّمَا قَالَ بَيْتًا فَوَقَفَ مَا بَعْدَهُ عَلَيْهِ فَقَالَتْهُ، فَقَالَ لَهَا: لَا قُلْتُ شِعْرًا وَأَنْتِ حَيَّةٌ، فَقَالَتْ: لَا بَلْ أَنَا لَا أَقُولُ الشِّعْرَ وَأَنْتَ حَيٌّ. وَكَانَ لِلْمُشْرِكِينَ مِنَ الشُّعَرَاءِ الَّذِينَ هَجَوْا رَسُولَ اللَّهِ ﷺ وَأَصْحَابَهُ، أَبُو سُفْيَانَ بْنُ الْحَارِثِ، وَعَمْرُو بْنُ الْعَاصِ، وَابْنُ الزَّبَعْرَى، وَكَانَ لِرَسُولِ اللَّهِ ﷺ، حَسَّانُ، وَابْنُ رَوَاحَةَ، وَكَعْبُ بْنُ مَالِكٍ. وَكَانَ حَسَّانُ يَذْكُرُ عُيُوبَ الْقَوْمِ وَآثَامَهُمْ، وَكَانَ ابْنُ رَوَاحَةَ يُعَيِّرُهُمْ بِالْكُفْرِ، وَكَانَ كَعْبٌ يَذْكُرُ الْحَرْبَ وَيَقُولُ: فَعَلْنَا بِهِمْ وَفَعَلْنَا، وَيَتَهَدَّدُهُمْ، فَكَانَ أَشَدُّهُ عَلَيْهِمْ قَوْلَ حَسَّانَ، وَأَهْوَنُهُ قَوْلَ ابْنِ رَوَاحَةَ. فَلَمَّا أَسْلَمُوا كَانَ أَشَدُّهُ عَلَيْهِمْ قَوْلَ ابْنِ رَوَاحَةَ، وَكَانَ رَسُولُ اللَّهِ ﷺ قَدْ قَالَ لِلْأَنْصَارِ: مَا يَمْنَعُ الْقَوْمَ الَّذِينَ نَصَرُوا رَسُولَ اللَّهِ ﷺ بِسِلَاحِهِمْ وَأَنْفُسِهِمْ أَنْ يَنْصُرُوهُ بِأَلْسِنَتِهِمْ. فَقَالَ حَسَّانُ: أَنَا لَهَا، قَالَ: كَيْفَ تَهْجُوهُمْ وَأَنَا مِنْهُمْ، قَالَ: إِنِّي أَسُلُّكَ مِنْهُمْ كَمَا تُسَلُّ الشَّعْرَةُ مِنَ الْعَجِينِ. عَنْ عَائِشَةَ: أَنَّ رَسُولَ اللَّهِ ﷺ وَضَعَ لِحَسَّانَ مِنْبَرًا فِي الْمَسْجِدِ يُنَافِحُ عَنْهُ بِالشِّعْرِ، ثُمَّ يَقُولُ رَسُولُ اللَّهِ ﷺ: "إِنَّ اللَّهَ عَزَّ وَجَلَّ لَيُؤَيِّدُ حَسَّانَ بِرُوحِ الْقُدُسِ يُنَافِحُ عَنْ رَسُولِ اللَّهِ ". من شعر حسان بن ثابت وَقَالَ حَسَّانُ فِي فَتْحِ مَكَّةَ: فَإِمَّا تُعْرِضُوا عَنَّا اعْتَمَرْنَا وَكَانَ الْفَتْحُ وَانْكَشَفَ الْغِطَاءُ وَإِلَّا فَاصْبِرُوا لِجِلَادِ يَوْمٍ يُعِينُ اللَّهُ فِيهِ مَنْ يَشَاءُ وَقَالَ اللَّهُ قَدْ يَسَّرْتُ جُنْدًا هُمُ الْأَنْصَارُ عُرْضْتُهَا اللِّقَاءُ وَجِبْرِيلُ أَمِينُ اللَّهِ فِينَا وَرُوحُ الْقُدُسِ لَيْسَ بِهِ كَفَاءُ أَلَا أَبْلِغْ أَبَا سُفْيَانَ عَنِّي فَأَنْتَ مُجَوَّفٌ نَخِبٌ هَوَاءُ يَعْنِي أَبَا سُفْيَانَ بْنَ الْحَارِثِ بْنِ عَبْدِ الْمُطَّلِبِ، فَإِنَّهُ كَانَ يُهَاجِي رَسُولَ اللَّهِ ﷺ قَبْلَ أَنْ يُسْلِمَ. وَلِحَسَّانَ: هَجَوْتَ مُحَمَّدًا فَأَجَبْتُ عَنْهُ وَعِنْدَ اللَّهِ فِي ذَاكَ الْجَزَاءُ أَتَهْجُوهُ وَلَسْتَ لَهُ بِكُفْءٍ فَشَرُّكُمَا لِخَيْرِكُمَا الْفِدَاءُ فَإِنَّ أَبِي وَوَالِدَتِي وَعِرْضِي لِعَرْضِ مُحَمَّدٍ مِنْكُمْ وِقَاءُ لِسَانِي صَارِمٌ لَا عَيْبَ فِيهِ وَبَحْرِي مَا تُكَدِّرُهُ الدِّلَاءُ وعَنْ سَعِيدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ حَسَّانَ بْنِ ثَابِتٍ، عَنْ أَبِيهِ، قَالَ: عَاشَ حَسَّانُ بْنُ ثَابِتٍ مِائَةَ سَنَةٍ وَأَرْبَعَ سِنِينَ، وَعَاشَ أَبُوهُ ثَابِتٌ مِائَةَ سَنَةٍ وَأَرْبَعَ سِنِينَ، وَكَانَ عَبْدُ الرَّحْمَنِ إِذَا حَدَّثَنَا بِهَذَا الْحَدِيثِ اشْرَأَبَّ لَهَا وَثَنَى رِجْلَيْهِ عَلَى مِثْلِهَا، فَمَاتَ وَهُوَ ابْنُ ثَمَانٍ وَأَرْبَعِينَ. الْحَكَمُ بْنُ عَمْرٍو الْغِفَارِيُّ الْحَكَمُ بْنُ عَمْرٍو الْغِفَارِيُّ: صَحِبَ رَسُولَ اللَّهِ ﷺ حَتَّى قُبِضَ، ثُمَّ تَحَوَّلَ إِلَى الْبَصْرَةِ، فَوَلَّاهُ زِيَادُ بْنُ أَبِي سُفْيَانَ خُرَاسَانَ. وَتُوُفِّيَ بِخُرَاسَانَ سَنَةَ خَمْسِينَ. ويُقَالُ: إِنَّهُ حُبِسَ إِلَى أَنَّ مَاتَ بِمَرْوَ فِي هَذِهِ السَّنَةِ. وَقِيلَ: فِي سَنَةِ إِحْدَى وَخَمْسِينَ. رَحِمَهُ اللَّهُ. وَيُقَالُ لَهُ: الْحَكَمُ بْنُ الْأَقْرَعِ. لَهُ عِنْدَ الْبُخَارِيِّ حَدِيثٌ وَاحِدٌ فِي النَّهْيِ عَنْ لُحُومِ الْحُمُرِ الْإِنْسِيَّةِ. دِحْيَةُ بْنُ خَلِيفَةَ بْنِ فَرْوَةَ بْنِ فَضَالَةَ بْنِ زَيْدٍ دِحْيَةُ بْنُ خَلِيفَةَ بْنِ فَرْوَةَ بْنِ فَضَالَةَ بْنِ زَيْدٍ : أَسْلَمَ قَدِيمًا وَلَمْ يَشْهَدْ بَدْرًا، وَشَهِدَ مَا بَعْدَهَا، وَكَانَ جِبْرِيلُ يَأْتِي فِي صُورَتِهِ، وَبَعَثَهُ رَسُولُ اللَّهِ ﷺ سَرِيَّةً وَحْدَهُ، وَبَعَثَ مَعَهُ كِتَابًا إِلَى قَيْصَرَ. وقد شَهِدَ الْيَرْمُوكَ وَأَقَامَ بِالْمِزَّةِ غَرْبِيَّ دِمَشْقَ إِلَى أَنْ مَاتَ فِي خِلَافَةِ مُعَاوِيَةَ. صَفِيَّةُ بِنْتُ حُيَيِّ بْنِ أَخْطَبَ صَفِيَّةُ بِنْتُ حُيَيِّ بْنِ أَخْطَبَ مِنْ سِبْطِ هَارُونَ بْنِ عِمْرَانَ: كَانَ اصْطَفَاهَا رَسُولُ اللَّهِ ﷺ يَوْمَ خَيْبَرَ، وَقِيلَ: اشْتَرَاهَا مِنْ دِحْيَةَ بِسَبْعَةِ أَرْؤُسٍ فَأَسْلَمَتْ وَأَعْتَقَهَا وَتَزَوَّجَهَا، وَجَعَلَ عِتْقَهَا مَهْرَهَا. وَرَأَى رَسُولُ اللَّهِ ﷺ أَثَرَ خُضْرَةٍ قَرِيبًا مِنْ عُنُقِهَا، فَقَالَ: مَا هَذَا ؟ فَقَالَتْ رَأَيْتُ فِي الْمَنَامِ قَمَرًا أَقْبَلَ مِنْ يَثْرِبَ فَوَقَعَ فِي حِجْرِي، فَذَكَرْتُ ذَلِكَ لِزَوْجِي كِنَانَةَ، فَقَالَ: أَتُحِبِّينَ أَنْ تَكُونِي تَحْتَ هَذَا الْمَلِكِ الَّذِي يَأْتِي مِنَ الْمَدِينَةِ ؟ فَضَرَبَ وَجْهِي. فَلَمَّا رَحَلَ رَسُولُ اللَّهِ ﷺ عَنْ خَيْبَرَ وَقَدْ طَهُرَتْ، مَالَ يُرِيدُ أَنْ يُعَرِّسَ بِهَا، فَأَبَتْ، فَلَمَّا كَانَ بِالصَّهْبَاءِ عَرَّسَ بِهَا هُنَاكَ، فَقَالَ: مَا حَمَلَكِ عَلَى مَا صَنَعْتِ فِي الْمَنْزِلِ الْأَوَّلِ ؟ قَالَتْ: خَشِيتُ عَلَيْكَ قُرْبَ يَهُودٍ، فَزَادَهَا ذَلِكَ عِنْدَهُ. [تُوُفِّيَتْ فِي هَذِهِ السَّنَةِ ]، وَدُفِنَتْ بِالْبَقِيعِ. وَقِيلَ: تُوُفِّيَتْ أَيَّامَ عُمَرَ. عَبْدُ الرَّحْمَنِ بْنُ سَمُرَةَ عَبْدُ الرَّحْمَنِ بْنُ سَمُرَةَ بْنِ حَبِيبِ بْنِ عَبْدِ شَمْسِ بْنِ عَبْدِ مَنَافٍ، يُكَنَّى أَبَا سَعِيدٍ . وَكَانَ اسْمُهُ عَبْدَ الْكَعْبَةِ، فَلَمَّا أَسْلَمَ سَمَّاهُ رَسُولُ اللَّهِ ﷺ عَبْدَ الرَّحْمَنِ، وَاسْتَعْمَلَهُ عَبْدُ اللَّهِ بْنُ عَامِرٍ عَلَى سِجِسْتَانَ، وَغَزَا خُرَاسَانَ وَفَتَحَ بِهَا فُتُوحًا، ثُمَّ رَجَعَ إِلَى الْبَصْرَةِ، فَأَقَامَ بِهَا حَتَّى مَاتَ. وعن أَبُو ] مُوسَى مُحَمَّدُ بْنُ الْمُثَنَّى، قَالَ: مَاتَ عَبْدُ الرَّحْمَنِ بْنُ سَمُرَةَ سَنَةَ خَمْسِينَ. وَقَالَ خَلِيفَةُ بْنُ خَيَّاطٍ: سَنَةَ إِحْدَى وَخَمْسِينَ. عَمْرُو [بْنُ أُمَيَّةَ ] بْنِ خُوَيْلِدٍ، أَبُو أُمَيَّةَ الضَّمْرِيُّ عَمْرُو [بْنُ أُمَيَّةَ ] بْنِ خُوَيْلِدٍ، أَبُو أُمَيَّةَ الضَّمْرِيُّ : شَهِدَ بَدْرًا وَأُحُدًا مَعَ الْمُشْرِكِينَ، وَكَانَ شُجَاعًا، ثُمَّ أَسْلَمَ، فَأَوَّلُ مَشْهَدٍ شَهِدَهُ فِي الْإِسْلَامِ بِئْرُ مَعُونَةَ، فَأَسَرَتْهُ بَنُو عَامِرٍ يَوْمَئِذٍ، فَقَالَ لَهُ عَامِرُ بْنُ الطُّفَيْلِ: إِنَّهُ قَدْ كَانَ عَلَى أُمِّي نَسَمَةٌ فَأَنْتَ حُرٌّ عَنْهَا، فَلَمَّا انْصَرَفَ مِنْ بِئْرِ مَعُونَةَ لَقِيَ رَجُلَيْنِ [مِنْ بَنِي كِلَابٍ ]، فَقَتَلَهُمَا، وَقَدْ كَانَ لَهُمَا مِنْ رَسُولِ اللَّهِ ﷺ أَمَانٌ فَوَدَاهُمَا رَسُولُ اللَّهِ ﷺ، وَهُمَا الْقَتِيلَانِ اللَّذَانِ خَرَجَ رَسُولُ اللَّهِ ﷺ [بِسَبَبِهِمَا ] إِلَى بَنِي النَّضِيرِ يَسْتَعِينُهُمَا فِي دِيَّتِهِمَا. [وَبَعَثَ رَسُولُ اللَّهِ ﷺ عَمْرَو بْنَ أُمَيَّةَ وَمَعَهُ سَلَمَةُ بْنُ أَسْلَمَ بْنِ حُرَيْشٍ الْأَنْصَارِيُّ سَرِيَّةً إِلَى مَكَّةَ إِلَى أَبِي سُفْيَانَ بْنِ حَرْبٍ، فَعَلِمَ بِمَكَانِهِمَا، فَطُلِبَا، فَتَوَارَيَا، وَظَفَرَ عَمْرُو بْنُ أُمَيَّةَ فِي تَوَارِيهِ ذَلِكَ فِي الْغَارِ بِنَاحِيَةِ مَكَّةَ بِعُبَيْدِ اللَّهِ التَّيْمِيِّ، فَقَتَلَهُ ]، وَمَضَى فَأَنْزَلَ خُبَيْبًا عَنْ خَشَبَتِهِ. وَبَعَثَهُ رَسُولُ اللَّهِ ﷺ إِلَى النَّجَاشِيِّ لِيُزَوِّجَهُ أُمَّ حَبِيبَةَ [بِنْتَ أَبِي سُفْيَانَ بْنِ حَرْبٍ ]، وَيَحْمِلَ بَقِيَّةَ أَصْحَابِهِ إِلَى الْمَدِينَةِ. وعَنْ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْفَغْوَاءِ، عَنْ أَبِيهِ، قَالَ: دَعَانِي رَسُولُ اللَّهِ ﷺ وَقَدْ أَرَادَ أَنْ يَبْعَثَنِي بِمَالٍ إِلَى أَبِي سُفْيَانَ يَقْسِمُهُ فِي قُرَيْشٍ بِمَكَّةَ وَذَلِكَ بَعْدَ الْفَتْحِ، فَقَالَ: الْتَمِسْ صَاحِبًا، قَالَ: فَجَاءَنِي عَمْرُو بْنُ أُمَيَّةَ، فَقَالَ: بَلَغَنِي أَنَّكَ تُرِيدُ الْخُرُوجَ وَتَلْتَمِسُ صَاحِبًا، قُلْتُ: أَجَلْ، قَالَ: فَأَنَا لَكَ صَاحِبٌ، قَالَ: فَجِئْتُ رَسُولَ اللَّهِ ﷺ فَقُلْتُ: قَدْ وَجَدْتُ صَاحِبًا، وَكَانَ رَسُولُ اللَّهِ ﷺ قَالَ: إِذَا وَجَدْتَ صَاحِبًا فَأْذَنِّي، فَقَالَ: مَنْ ؟ قُلْتُ: عَمْرُو بْنُ أُمَيَّةَ، فَقَالَ: إِذَا هَبَطْتَ إِلَى بِلَادِ قَوْمِهِ فَاحْذَرْهُ، فَإِنَّهُ قَدْ قَالَ الْقَائِلُ: أَخُوكَ الْبَكْرِيُّ فَلَا تَأْمَنْهُ. قَالَ: فَخَرَجْنَا حَتَّى جِئْتُ الْأَبْوَاءَ، قَالَ: إِنِّي أُرِيدُ حَاجَةً إِلَى قَوْمِي بِوَدَّانَ فَتَلَبَّثْ لِي، قَالَ: قُلْتُ رَاشِدًا، فَلَمَّا وَلَّى ذَكَرْتُ قَوْلَ رَسُولِ اللَّهِ ﷺ، فَشَدَدْتُ عَلَى بَعِيرِي ثُمَّ خَرَجْتُ أُوضِعُهُ حَتَّى إِذَا كُنْتُ بِالْأَضَافِرِ إِذَا هُوَ يُعَارِضُنِي فِي رَهْطٍ. قَالَ: فَأَوْضَعْتُ فَسَبَقْتُهُ، فَلَمَّا رَآنِي قَدْ فُتُّهُ انْصَرَفُوا، وَجَاءَنِي فَقَالَ: كَانَتْ لِي إِلَى قَوْمِي حَاجَةٌ، قُلْتُ: أَجَلْ. وَمَضَيْنَا حَتَّى قَدِمْنَا مَكَّةَ، فَدَفَعْتُ الْمَالَ إِلَى أَبِي سُفْيَانَ. عقيل بن أبي طالب عَقِيلُ بْنُ أَبِي طَالِبٍ ؓ: وَأُمُّهُ فَاطِمَةُ بِنْتُ أَسَدٍ، وَكَانَ أَسَنَّ وَلَدِ أَبِي طَالِبٍ بَعْدَ طَالِبٍ، وَكَانَ بَيْنَهُ وَبَيْنَ طَالِبٍ عَشْرُ سِنِينَ، ثُمَّ بَيْنَهُ وَبَيْنَ جَعْفَرٍ عَشْرُ سِنِينَ، ثُمَّ بَيْنَ جَعْفَرٍ وَبَيْنَ عَلِيٍّ عَشْرُ سِنِينَ، وَكَانَ عَلِيٌّ ؓ أَصْغَرَهُمْ سِنًّا وَأَقْدَمَهُمْ إِسْلَامًا. وَأُخْرِجَ عَقِيلٌ يَوْمَ بَدْرٍ مَعَ الْمُشْرِكِينَ مُكْرَهًا، فَشَهِدَهَا وَأُسِرَ، فَفَدَاهُ الْعَبَّاسُ. وَمَاتَ عَقِيلٌ بَعْدَ مَا عَمِيَ بَصَرُهُ [فِي خِلَافَةِ مُعَاوِيَةَ ]. عُتْبَانُ بْنُ مَالِكِ بْنِ عَمْرِو بْنِ الْعَجْلَانِ [عُتْبَانُ بْنُ مَالِكِ بْنِ عَمْرِو بْنِ الْعَجْلَانِ : شَهِدَ بَدْرًا وَأُحُدًا وَالْخَنْدَقَ وَذَهَبَ بَصَرُهُ ]. أُمُّ شُرَيْكٍ، وَاسْمُهَا غُزَيَّةُ بِنْتُ جَابِرِ بْنِ حَكِيمٍ الدَّوْسِيَّةُ أُمُّ شُرَيْكٍ، وَاسْمُهَا غُزَيَّةُ بِنْتُ جَابِرِ بْنِ حَكِيمٍ الدَّوْسِيَّةُ: وَهِيَ الَّتِي وَهَبَتْ نَفْسَهَا لِلنَّبِيِّ ﷺ. وَاخْتَلَفُوا هَلْ قَبِلَهَا أَمْ لَا ؟ عَلَى قَوْلَيْنِ، أَحَدُهُمَا أَنَّهُ قَبِلَهَا وَدَخَلَ عَلَيْهَا، وَالثَّانِي أَنَّهُ لَمْ يَقْبَلْهَا، فَلَمْ تَتَزَوَّجْ حَتَّى مَاتَتْ. وعَنِ ابْنِ عَبَّاسٍ، قَالَ: وَقَعَ فِي قَلْبِ أُمِّ شُرَيْكٍ الْإِسْلَامُ فَأَسْلَمَتْ وَهِيَ بِمَكَّةَ، وَكَانَتْ تَحْتَ أَبِي الْعُكَيْرِ الدَّوْسِيِّ، ثُمَّ جَعَلَتْ تَدْخُلُ عَلَى نِسَاءِ قُرَيْشٍ سِرًّا فَتَدْعُوهُنَّ وَتُرَغِّبُهُنَّ فِي الْإِسْلَامِ حَتَّى ظَهَرَ أَمْرُهَا لِأَهْلِ مَكَّةَ، فَأَخَذُوهَا وَقَالُوا: لَوْلَا قَوْمُكِ لَفَعَلْنَا بِكِ وَفَعَلْنَا وَلَكِنَّا سَنَرُدُّكِ إِلَيْهِمْ. قَالَتْ: فَحَمَلُونِي عَلَى بَعِيرٍ لَيْسَ تَحْتِي شَيْءٌ، ثُمَّ تَرَكُونِي ثَلَاثًا لَا يُطْعِمُونِي وَلَا يَسْقُونِي، وَكَانُوا إِذَا نَزَلُوا مَنْزِلًا أَوْثَقُونِي فِي الشَّمْسِ وَاسْتَظَلُّوا مِنْهَا وَحَبَسُوا عَنِّي الطَّعَامَ وَالشَّرَابَ فَبَيْنَمَا هُمْ قَدْ نَزَلُوا مَنْزِلًا وَأَوْثَقُونِي فِي الشَّمْسِ إِذَا أَنَا بِأَبْرَدِ شَيْءٍ عَلَى صَدْرِي فَتَنَاوَلْتُهُ فَإِذَا هُوَ دَلْوٌ مِنْ مَاءٍ فَشَرِبْتُ مِنْهُ قَلِيلًا ثُمَّ نُزِعَ عَنِّي ثُمَّ عَادَ فَتَنَاوَلْتُهُ ثُمَّ رُفِعَ، ثُمَّ عَادَ فَتَنَاوَلْتُهُ ثُمَّ رُفِعَ مِرَارًا ثُمَّ نَزَلَ فَشَرِبْتُ حَتَّى رَوِيتُ ثُمَّ أَفْضَيْتُ سَائِرَهُ عَلَى جَسَدِي وَثِيَابِي، فَلَمَّا اسْتَيْقَظُوا إِذَا هُمْ بِأَثَرِ الْمَاءِ وَرَأَوْنِي حَسَنَةَ الْهَيْئَةِ، فَقَالُوا لِي: انْحَلَلْتِ فَأَخَذْتِ سِقَاءَنَا فَشَرِبْتِ مِنْهُ، قُلْتُ: لَا وَاللَّهِ وَلَكِنَّهُ كَانَ مِنَ الْأَمْرِ كَذَا وَكَذَا، قَالُوا: إِنْ كُنْتِ صَادِقَةً لَدِينُكِ خَيْرٌ مِنْ دِينِنَا، فَلَمَّا نَظَرُوا إِلَى أَسْقِيَتِهِمْ وَجَدُوهَا كَمَا تَرَكُوهَا، فَأَسْلَمُوا عِنْدَ ذَلِكَ وَأَقْبَلَتْ إِلَى النَّبِيِّ ﷺ فَوَهَبَتْ نَفْسَهَا لِلنَّبِيِّ ﷺ بِغَيْرِ مَهْرٍ، فَقَبِلَهَا وَدَخَلَ عَلَيْهَا. الْمُغِيرَةُ بْنُ شُعْبَةَ بْنِ أَبِي عَامِرِ بْنِ مَسْعُودِ الْمُغِيرَةُ بْنُ شُعْبَةَ بْنِ أَبِي عَامِرِ بْنِ مَسْعُودِ بْنِ مُعَتِّبِ بْنِ مَالِكٍ، أَبُو عَبْدِ اللَّهِ : كَانَ أَصْهَبَ الشَّعْرِ جَعْدًا، أَقْلَصَ الشَّفَتَيْنِ، ضَخْمَ الْهَامَةِ، أَهْتَمَ، عَبْلَ الذِّرَاعَيْنِ، بَعِيدَ مَا بَيْنَ الْمَنْكِبَيْنِ. قَالَ الْمُغِيرَةُ بْنُ شُعْبَةَ: كُنَّا قَوْمًا مِنَ الْعَرَبِ مُتَمَسِّكِينَ بِدِينِنَا، وَنَحْنُ سَدَنَةُ اللَّاتَ، فَأَجْمَعَ نَفَرٌ مِنْ بَنِي مَالِكٍ الْوُفُودَ عَلَى الْمُقَوْقِسِ وَأَهْدَوْا لَهُ هَدَايَا، فَأَجْمَعْنَا الْخُرُوجَ مَعَهُمْ فَاسْتَشَرْتُ عَمِّي عُرْوَةَ بْنَ مَسْعُودٍ فَنَهَانِي وَقَالَ: لَيْسَ مَعَكَ مِنْ بَنِي أَبِيكَ أَحَدٌ، فَأَبَيْتُ إِلَّا الْخُرُوجَ مَعَهُمْ وَلَيْسَ مَعَهُمْ أَحَدٌ مِنَ الْأَحْلَافِ غَيْرِي حَتَّى دَخَلْنَا الْإِسْكَنْدَرِيَّةَ، فَإِذَا الْمُقَوْقِسُ فِي مَجْلِسٍ مُطِلٍّ عَلَى الْبَحْرِ، فَرَكِبْتُ زَوْرَقًا حَتَّى حَاذَيْتُ مَجْلِسَهُ، فَنَظَرَ إِلَيَّ فَأَنْكَرَنِي وَأَمَرَ مَنْ يَسْأَلُنِي مَنْ أَنَا وَمَا أُرِيدُ فَسَأَلَنِي الْمَأْمُورُ فَأَخْبَرْتُهُ بِأَمْرِنَا وَقُدُومِنَا عَلَيْهِ، فَأَمَرَنَا أَنْ نَنْزِلَ فِي الْكَنِيسَةِ، وَأَجْرَى عَلَيْنَا ضِيَافَةً ثُمَّ دَعَانَا فَدَخَلْنَا عَلَيْهِ، فَنَظَرَ إِلَى رَأْسِ بَنِي مَالِكٍ، فَأْدَنَاهُ إِلَيْهِ فَأَجْلَسَهُ مَعَهُ ثُمَّ سَأَلَهُ: أَكُلُّ الْقَوْمِ مِنْ بَنِي مَالِكٍ ؟ قَالَ: نَعَمْ إِلَّا رَجُلًا وَاحِدًا مِنَ الْأَحْلَافِ فَعَرَّفَهُ إِيَّايَ، فَكُنْتُ أَهْوَنَ الْقَوْمِ عَلَيْهِ، وَوَضَعُوا هَدَايَاهُمْ بَيْنَ يَدَيْهِ فَسُرَّ بِهَا وَأَمَرَ بِقَبْضِهَا، وَأَمَرَ لَهُمْ بِجَوَائِزَ وَفَضَّلَ بَعْضَهُمْ عَلَى بَعْضٍ وَقَصَّرَ بِي وَأَعْطَانِي شَيْئًا قَلِيلًا لَا ذِكْرَ لَهُ، وَخَرَجْنَا وَأَقْبَلَتْ بَنُو مَالِكٍ يَشْتَرُونَ لِأَهْلِيهِمْ وَهُمْ مَسْرُورُونَ، وَلَمْ يَعْرِضْ عَلَيَّ رَجُلٌ مِنْهُمْ مُوَاسَاةً، وَخَرَجُوا وَحَمَلُوا مَعَهُمُ الْخَمْرَ، فَكَانُوا يَشْرَبُونَ وَأَشْرَبُ مَعَهُمْ. وَتَأْبَى نَفْسِي أَنْ يَنْصَرِفُوا إِلَى الطَّائِفِ بِمَا أَصَابُوا وَمَا حَبَاهُمُ [الْمَلِكُ ]، وَيُخْبِرُونَ قَوْمِي بِتَقْصِيرِهِ بِي وَازْدِرَائِهِ إِيَّايَ، فَأَجْمَعْتُ عَلَى قَتْلِهِمْ، فَلَمَّا كُنَّا بِبُسَاقَ تَمَارَضْتُ وَعَصَبْتُ رَأْسِي، فَقَالُوا لِي: مَا لَكَ ؟ قُلْتُ: أُصْدَعُ، فَوَضَعُوا شَرَابَهُمْ وَدَعَوْنِي، فَقُلْتُ رَأْسِي يُصْدَعُ، وَلَكِنِّي أَجْلِسُ فَأَسْقِيكُمْ، فَلَمْ يُنْكِرُوا شَيْئًا، فَجَعَلْتُ أَسْقِيهِمْ وَأَشْرَبُ الْقَدَحَ بَعْدَ الْقَدَحِ، فَلَمَّا دَبَّتِ الْكَأْسُ فِيهِمُ اشْتَهْوُا الشَّرَابَ، فَجَعَلْتُ أَصْرِفُ لَهُمْ وَأَتْرَعُ الْكَأْسَ فَيَشْرَبُونَ وَلَا يَدْرُونَ، فَأَهْمَدَتْهُمُ الْكَأْسُ حَتَّى نَامُوا مَا يَعْقِلُونَ، فَوَثَبْتُ إِلَيْهِمْ فَقَتَلْتُهُمْ جَمِيعًا وَأَخَذْتُ جَمِيعَ مَا كَانَ مَعَهُمْ، فَقَدِمْتُ عَلَى النَّبِيِّ ﷺ، فَأَجِدُهُ جَالِسًا فِي الْمَسْجِدِ مَعَ أَصْحَابِهِ، وَعَلَيَّ ثِيَابُ سَفَرِي، فَسَلَّمْتُ بِسَلَامِ الْإِسْلَامِ، فَنَظَرَ إِلَيَّ أَبُو بَكْرِ بْنُ أَبِي قُحَافَةَ - وَكَانَ بِي عَارِفًا - فَقَالَ: ابْنُ أَخِي عُرْوَةَ، قُلْتُ: نَعَمْ، جِئْتُ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ، فَقَالَ رَسُولُ اللَّهِ ﷺ: "الْحَمْدُ لِلَّهِ الَّذِي هَدَاكَ لِلْإِسْلَامِ "، فَقَالَ أَبُو بَكْرٍ: أَمِنْ مِصْرَ أَقْبَلْتُمْ ؟ قُلْتُ: نَعَمْ، قَالَ: فَمَا فَعَلَ الْمَالِكِيُّونَ الَّذِينَ كَانُوا مَعَكَ ؟ قُلْتُ: كَانَ بَيْنِي وَبَيْنَهُمْ بَعْضُ مَا يَكُونُ بَيْنَ الْعَرَبِ وَنَحْنُ عَلَى دِينِ الشِّرْكِ فَقَتَلْتُهُمْ وَأَخَذْتُ أَسْلَابَهُمْ، وَجِئْتُ بِهَا إِلَى رَسُولِ اللَّهِ ﷺ لِيُخَمِّسَهَا أَوْ يَرَى فِيهَا رَأْيَهُ، فَإِنَّمَا هِيَ غَنِيمَةٌ مِنْ مُشْرِكِينَ وَأَنَا مُسْلِمٌ مُصَدِّقٌ بِمُحَمَّدٍ ﷺ، فَقَالَ رَسُولُ اللَّهِ ﷺ: "أَمَّا إِسْلَامُكَ فَنَقْبَلُهُ وَلَا آخُذُ مِنْ أَمْوَالِهِمْ شَيْئًا وَلَا أُخَمِّسُهُ لِأَنَّ هَذَا غَدْرٌ، وَالْغَدْرُ لَا خَيْرَ فِيهِ ". قَالَ: فَأَخَذَنِي مَا قَرُبَ وَمَا بَعُدَ، وَقُلْتُ: يَا رَسُولَ اللَّهِ إِنَّمَا قَتَلْتُهُمْ وَأَنَا عَلَى دِينِ قَوْمِي ثُمَّ أَسْلَمْتُ حَيْثُ دَخَلْتُ عَلَيْكَ السَّاعَةَ قَالَ: فَإِنَّ الْإِسْلَامَ يَجُبُّ مَا قَبْلَهُ. قَالَ: وَكَانَ قَدْ قَتَلَ مِنْهُمْ ثَلَاثَةَ عَشَرَ إِنْسَانًا، فَبَلَغَ ذَلِكَ ثَقِيفًا فَتَدَاعَوْا لِلْقِتَالِ ثُمَّ اصْطَلَحُوا عَلَى أَنْ يَحْمِلَ عَنِّي عُرْوَةُ بْنُ مَسْعُودٍ ثَلَاثَ عَشْرَةَ دِيَةً. قَالَ الْمُغِيرَةُ: وَأَقَمْتُ مَعَ النَّبِيِّ ﷺ حَتَّى اعْتَمَرَ عُمْرَةَ الْحُدَيْبِيَةِ فِي ذِي الْقَعْدَةِ سَنَةَ سِتٍّ مِنَ الْهِجْرَةِ - وَكَانَتْ أَوَّلَ سَفْرَةٍ خَرَجْتُ مَعَهُ فِيهَا، وَكُنْتُ أَكُونُ مَعَ أَبِي بَكْرٍ الصِّدِّيقِ وَأَلْزَمُ النَّبِيَّ ﷺ فِيمَنْ يَلْزَمُهُ. وَبَعَثَتْ قُرَيْشٌ عَامَ الْحُدَيْبِيَةِ عُرْوَةَ بْنَ مَسْعُودٍ إِلَى النَّبِيِّ ﷺ لِيُكَلِّمَهُ، فَأَتَاهُ فَكَلَّمَهُ وَجَعَلَ يَمَسُّ لِحْيَةَ رَسُولِ اللَّهِ ﷺ وَالْمُغِيرَةُ بْنُ شُعْبَةَ قَائِمٌ عَلَى رَسُولِ اللَّهِ ﷺ مُقَنَّعٌ فِي الْحَدِيدِ. فَقَالَ لِعُرْوَةَ وَهُوَ يَمَسُّ لِحْيَةَ رَسُولِ اللَّهِ ﷺ: كُفَّ يَدَكَ قَبْلَ أَنْ لَا تَصِلَ إِلَيْكَ، فَقَالَ عُرْوَةُ: مَنْ هَذَا يَا مُحَمَّدُ، مَا أَفَظَّهُ وَأَغْلَظَهُ ؟ قَالَ: هَذَا ابْنُ أَخِيكَ الْمُغِيرَةُ بْنُ شُعْبَةَ، فَقَالَ عُرْوَةُ: يَا غُدَرُ مَا غَسَلْتَ عَنِّي سَوْأَتَكَ بِالْأَمْسِ. وَانْصَرَفَ عُرْوَةُ إِلَى قُرَيْشٍ فَأَخْبَرَهُمْ بِمَا كَلَّمَ بِهِ رَسُولَ اللَّهِ ﷺ. وَشَهِدَ الْمُغِيرَةُ بَعْدَ ذَلِكَ الْمَشَاهِدَ مَعَ رَسُولِ اللَّهِ ﷺ، وَكَانَ يَحْمِلُ وُضُوءَ رَسُولِ اللَّهِ ﷺ، وَلَمَّا تُوُفِّيَ رَسُولُ اللَّهِ بَعَثَهُ أَبُو بَكْرٍ الصِّدِّيقُ إِلَى أَهْلِ الْبَحْرَيْنِ، ثُمَّ شَهِدَ الْيَمَامَةَ، ثُمَّ شَهِدَ فُتُوحَ الشَّامِ مَعَ الْمُسْلِمِينَ، ثُمَّ شَهِدَ الْيَرْمُوكَ وَأُصِيبَتْ عَيْنُهُ يَوْمَئِذٍ، ثُمَّ شَهِدَ الْقَادِسِيَّةَ، وَكَانَ رَسُولُ سَعْدٍ إِلَى رُسْتُمَ، وَوَلِيَ لِعُمَرَ فُتُوحًا وَوَلِيَ لَهُ الْبَصْرَةَ نَحْوًا مِنْ سَنَتَيْنِ، فَفَتَحَ بِيسَانَ وَغَيْرَهَا، وَفَتَحَ سُوقَ الْأَهْوَازِ، وَغَزَا نَهْرَ تِيرِي، وَفَتَحَ هَمَدَانَ وَشَهِدَ نَهَاوَنْدَ. وَكَانَ عُمَرُ قَدْ كَتَبَ: إِنْ هَلَكَ النُّعْمَانُ فَالْأَمِيرُ حُذَيْفَةُ، وَإِنْ هَلَكَ حُذَيْفَةُ فَالْأَمِيرُ الْمُغِيرَةُ. وَكَانَ الْمُغِيرَةُ أَوَّلَ مَنْ وَضَعَ دِيوَانَ الْبَصْرَةِ وَجَمَعَ النَّاسَ لِيُعْطُوا عَلَيْهِ، وَوَلِيَ الْكُوفَةَ لِعُمَرَ بْنِ الْخَطَّابِ، فَقُتِلَ عُمَرُ وَهُوَ عَلَيْهَا، ثُمَّ وَلِيَهَا بَعْدَ ذَلِكَ لِمُعَاوِيَةَ، فَابْتَنَى بِهَا دَارًا وَمَاتَ بِهَا وَهُوَ وَالٍ عَلَيْهَا. وعَنْ قَتَادَةَ: إِنَّ الْمُغِيرَةَ أَحْصَنَ مِائَةَ امْرَأَةٍ مَا بَيْنَ قُرَشِيَّةٍ وَثَقَفِيَّةٍ. وعن مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الشَّافِعِيُّ، قَالَ: سَمِعْتُ إِبْرَاهِيمَ الْحَرْبِيَّ يَقُولُ: تُوُفِّيَ الْمُغِيرَةُ بْنُ شُعْبَةَ سَنَةَ خَمْسِينَ وَهُوَ ابْنُ سَبْعِينَ سَنَةً. فِي شَعْبَانَ فِي قَوْلِ بَعْضِهِمْ، وَهُوَ الصَّحِيحُ وَقِيلَ: كَانَ مَوْتُهُ سَنَةَ إِحْدَى وَخَمْسِينَ، وَقِيلَ ( سَنَةَ تِسْعٍ وَأَرْبَعِينَ ) وَفِيهَا تُوُفِّيَ عُثْمَانُ بْنُ أَبِي الْعَاصِ الثَّقَفِيُّ. وَفِيهَا تُوُفِّيَ زَيْدُ بْنُ خَالِدٍ الْجُهَنِيُّ، وَقِيلَ: تُوُفِّيَ سَنَةَ ثَمَانٍ وَسِتِّينَ، وَقِيلَ: ( ثَمَانٍ وَسَبْعِينَ ). وَفِيهَا تُوُفِّيَ مِدْلَاجُ بْنُ عَمْرٍو السُّلَمِيُّ، وَكَانَ قَدْ شَهِدَ الْمَشَاهِدَ كُلَّهَا مَعَ رَسُولِ اللَّهِ ﷺ وَكُلُّهُمْ لَهُ صُحْبَةٌ. وفِي هَذِهِ السَّنَةِ تُوُفِّيَ أَبُو مُوسَى الْأَشْعَرِيُّ ، فِي قَوْلٍ، وَالصَّحِيحُ أَنَّهُ مَاتَ سَنَةَ ثِنْتَيْنِ وَخَمْسِينَ. وَأَمَّا كَعْبُ بْنُ مَالِكٍ الْأَنْصَارِيُّ السُّلَمِيُّ شَاعِرُ الْإِسْلَامِ، فَإِنَّهُ أَسْلَمَ قَدِيمًا، وَشَهِدَ الْعَقَبَةَ، وَلَمْ يَشْهَدْ بَدْرًا، كَمَا ثَبَتَ فِي " الصَّحِيحَيْنِ " فِي سِيَاقِ تَوْبَةِ اللَّهِ عَلَيْهِ، فَإِنَّهُ كَانَ أَحَدَ الثَّلَاثَةِ الَّذِينَ تِيبَ عَلَيْهِمْ مِنْ تَخَلُّفِهِمْ عَنْ غَزْوَةِ تَبُوكَ وَغَلِطَ ابْنُ الْكَلْبِيِّ فِي قَوْلِهِ: إِنَّهُ شَهِدَ بَدْرًا. وَفِي قَوْلِهِ: إِنَّهُ تُوُفِّيَ قَبْلَ الْأَرْبَعِينَ. فَإِنَّ الْوَاقِدِيَّ - وَهُوَ أَعْلَمُ مِنْهُ - قَالَ: تُوُفِّيَ سَنَةَ خَمْسِينَ. وَقَالَ الْهَيْثَمُ بْنُ عَدِيٍّ: سَنَةَ إِحْدَى وَخَمْسِينَ. ؓ.
✧ Those of the notables who died in this year Jubayr b. Muṭʿim b. ʿAdī Jubayr b. Muṭʿim b. ʿAdī b. Nawfal b. ʿAbd Manāf, Abū Muḥammad: His father was one of the nobles of Quraysh, and Jubayr came in the ransom of the captives of Badr. He said: I slept in the mosque after the afternoon prayer, and the sunset prayer was called, so I stood up startled by the recitation of the Messenger of God ﷺ, and I listened to his recitation until I left the mosque. That was the first day Islam entered my heart. He embraced Islam before the conquest, settled in Madinah, and died in the middle of Muʿāwiyah's caliphate. Juwayriyah bt. al-Ḥārith b. Abī Ḍirār Juwayriyah bt. al-Ḥārith b. Abī Ḍirār: She was taken captive in the expedition of Banū al-Muṣṭaliq, and she fell to the share of Thābit b. Qays, who made a contract of emancipation with her. The Messenger of God ﷺ paid her contract and married her. She was frequent in glorifying, sanctifying, and remembering God. She died in this year, at the age of sixty-five [years]. Ḥassān b. Thābit Ḥassān b. Thābit [b. al-Mundhir] b. Ḥarām b. ʿAmr b. Zayd Manāh b. ʿAdī b. ʿAmr b. Mālik b. al-Najjār, Abū al-Walīd al-Anṣārī: He was one of the stallion poets of the pre-Islamic era. He would strike the tip of his nose because of its length and say: No statement of the Arabs would please me with it; by God, if I placed it upon hair it would shave it, or upon rock it would split it. He used to go as a delegate to the kings of Ghassān and praise them. He embraced Islam early but did not witness any battle with the Messenger of God ﷺ; he was cowardly. He lived sixty [years] in the pre-Islamic era and sixty [years] in Islam. The Messenger of God ﷺ gave him Shīrīn, the sister of Māriyah, and she bore him ʿAbd al-Raḥmān. He had a daughter who composed poetry; sometimes he would say a line and then stop at what followed, and she would say it. He said to her: I will never compose poetry while you are alive. She said: No, rather I will not compose poetry while you are alive. Among the poets of the polytheists who satirized the Messenger of God ﷺ and his companions were Abū Sufyān b. al-Ḥārith, ʿAmr b. al-ʿĀṣ, and Ibn al-Zibaʿrā. For the Messenger of God ﷺ were Ḥassān, Ibn Rawāḥah, and Kaʿb b. Mālik. Ḥassān would mention the faults of the people and their sins; Ibn Rawāḥah would reproach them for disbelief; and Kaʿb would mention war, saying: We did to them and we did, and he would threaten them. The harshest of it upon them was the saying of Ḥassān, and the mildest was the saying of Ibn Rawāḥah. When they embraced Islam, the harshest upon them was the saying of Ibn Rawāḥah. The Messenger of God ﷺ had said to the Anṣār: What prevents the people who supported the Messenger of God ﷺ with their weapons and themselves from supporting him with their tongues? Ḥassān said: I am for it. He said: How will you satirize them when I am from them? He said: I will draw you out from them as a hair is drawn from dough. From ʿĀʾishah: The Messenger of God ﷺ placed a pulpit for Ḥassān in the mosque so that he could defend him with poetry. Then the Messenger of God ﷺ would say: "Verily God, Mighty and Majestic, supports Ḥassān with the Holy Spirit as he defends the Messenger of God." From the poetry of Ḥassān b. Thābit And Ḥassān said concerning the conquest of Makkah: If you turn away from us, we have performed ʿumrah, and the conquest came and the veil was lifted; / Otherwise, be patient for the fighting of a day in which God aids whom He wills. / God said: I have made ready an army—they are the Anṣār, whose meeting is presented. / And Gabriel, the trustee of God, is among us, and the Holy Spirit has no equal. / Indeed, convey from me to Abū Sufyān: you are hollow, cowardly, empty. He means Abū Sufyān b. al-Ḥārith b. ʿAbd al-Muṭṭalib, for he used to exchange satires with the Messenger of God ﷺ before he embraced Islam. And Ḥassān said: You satirized Muḥammad, so I answered on his behalf, and with God is the recompense for that. / Would you satirize him when you are not his equal? May the worse of you two be a ransom for the better of you. / Verily my father, my mother, and my honor are a protection for the honor of Muḥammad from you. / My tongue is a cutting sword with no flaw in it, and my sea is not muddied by buckets. From Saʿīd b. ʿAbd al-Raḥmān b. Ḥassān b. Thābit, from his father, who said: Ḥassān b. Thābit lived one hundred and four years, and his father Thābit lived one hundred and four years. When ʿAbd al-Raḥmān narrated this report to us, he would stretch his neck for it and fold his legs over the like of it. He died at the age of forty-eight. Al-Ḥakam b. ʿAmr al-Ghifārī Al-Ḥakam b. ʿAmr al-Ghifārī: He accompanied the Messenger of God ﷺ until he passed away, then moved to Baṣrah. Ziyād b. Abī Sufyān appointed him over Khurāsān. He died in Khurāsān in the year fifty. It is said that he was imprisoned until he died in Marw in this year. It was also said: in the year fifty-one. May God have mercy on him. He was also called al-Ḥakam b. al-Aqraʿ. He has a single ḥadīth in al-Bukhārī concerning the prohibition of the flesh of domestic donkeys. Diḥyah b. Khalīfah b. Farwah b. Faḍālah b. Zayd Diḥyah b. Khalīfah b. Farwah b. Faḍālah b. Zayd: He embraced Islam early and did not witness Badr, but witnessed what came after it. Gabriel used to come in his form. The Messenger of God ﷺ sent him on a military expedition alone, and sent with him a letter to Caesar. He witnessed al-Yarmūk and resided in al-Mizzah, west of Damascus, until he died during the caliphate of Muʿāwiyah. Ṣafiyyah bt. Ḥuyayy b. Akhṭab Ṣafiyyah bt. Ḥuyayy b. Akhṭab, from the tribe of Hārūn b. ʿImrān: The Messenger of God ﷺ selected her on the day of Khaybar. It was said: He bought her from Diḥyah for seven heads, and she embraced Islam. He freed her and married her, making her manumission her dowry. The Messenger of God ﷺ saw a green mark near her neck and said: What is this? She said: I saw in a dream a moon approaching from Yathrib and falling into my lap. I mentioned that to my husband Kinānah, and he said: Would you like to be under this king who comes from Madinah? Then he struck my face. When the Messenger of God ﷺ departed from Khaybar and she had become pure, he inclined intending to consummate the marriage with her, but she refused. When he was at al-Ṣahbāʾ, he consummated the marriage with her there. He said: What made you do what you did at the first stop? She said: I feared for you the proximity of the Jews. That increased her standing with him. [She died in this year], and was buried in al-Baqīʿ. It was also said: She died during the days of ʿUmar. ʿAbd al-Raḥmān b. Samurah ʿAbd al-Raḥmān b. Samurah b. Ḥabīb b. ʿAbd Shams b. ʿAbd Manāf, kunya Abū Saʿīd. His name was ʿAbd al-Kaʿbah; when he embraced Islam, the Messenger of God ﷺ named him ʿAbd al-Raḥmān. ʿAbd Allāh b. ʿĀmir appointed him over Sijistān, and he raided Khurāsān and achieved conquests there. Then he returned to Baṣrah and resided there until he died. From Abū Mūsā Muḥammad b. al-Muthannā, who said: ʿAbd al-Raḥmān b. Samurah died in the year fifty. Khalīfah b. Khayyāṭ said: in the year fifty-one. ʿAmr [b. Umayyah] b. Khuwaylid, Abū Umayyah al-Ḍamrī ʿAmr [b. Umayyah] b. Khuwaylid, Abū Umayyah al-Ḍamrī: He witnessed Badr and Uḥud with the polytheists, and he was brave. Then he embraced Islam; the first battle he witnessed in Islam was Biʾr Maʿūnah. Banū ʿĀmir captured him that day. ʿĀmir b. al-Ṭufayl said to him: My mother had a vow to free a slave; you are free on her behalf. When he returned from Biʾr Maʿūnah, he met two men [from Banū Kilāb] and killed them, though they had a guarantee of safe conduct from the Messenger of God ﷺ. The Messenger of God ﷺ paid blood money for them. These were the two slain men on account of whom the Messenger of God ﷺ went out to Banū al-Naḍīr seeking their help in their blood money. [The Messenger of God ﷺ sent ʿAmr b. Umayyah, accompanied by Salamah b. Aslam b. Ḥuraysh al-Anṣārī, on an expedition to Makkah against Abū Sufyān b. Ḥarb. Their location became known, so they were sought; they hid. In that hiding in a cave on the outskirts of Makkah, ʿAmr b. Umayyah came upon ʿUbayd Allāh al-Taymī and killed him]. He went on and took Khubayb down from his wood. The Messenger of God ﷺ sent him to the Negus to arrange his marriage to Umm Ḥabībah [bt. Abī Sufyān b. Ḥarb] and to bring the rest of his companions to Madinah. From ʿAbd Allāh b. ʿAmr b. al-Faghwāʾ, from his father, who said: The Messenger of God ﷺ called me when he wanted to send me with money to Abū Sufyān to distribute among Quraysh in Makkah, after the conquest. He said: Seek a companion. He said: ʿAmr b. Umayyah came to me and said: I have heard that you intend to go out and are seeking a companion. I said: Yes. He said: I will be your companion. He said: I went to the Messenger of God ﷺ and said: I have found a companion. The Messenger of God ﷺ had said: When you find a companion, inform me. He said: Who? I said: ʿAmr b. Umayyah. He said: When you descend into the land of his people, beware of him, for the saying goes: Your Bakrī brother—do not trust him. He said: We set out until we reached al-Abwāʾ. He said: I have a need with my people at Waddān, so wait for me. I said: Go rightly. When he turned away, I remembered the saying of the Messenger of God ﷺ. I tightened my camel and set off, urging it on until, when I was at al-Aḍāfir, there he was confronting me with a group. He said: I urged on and outran him. When he saw that I had escaped him, they turned back. He came to me and said: I had a need with my people. I said: Yes. We went on until we reached Makkah, and I handed the money to Abū Sufyān. ʿAqīl b. Abī Ṭālib ʿAqīl b. Abī Ṭālib ؓ: His mother was Fāṭimah bt. Asad. He was the oldest of Abū Ṭālib's children after Ṭālib, and between him and Ṭālib were ten years; then between him and Jaʿfar ten years; then between Jaʿfar and ʿAlī ten years. ʿAlī ؓ was the youngest of them in age and the earliest of them in embracing Islam. ʿAqīl was brought out on the day of Badr with the polytheists against his will; he witnessed it and was captured. Al-ʿAbbās ransomed him. ʿAqīl died after he lost his sight [during the caliphate of Muʿāwiyah]. ʿUtbān b. Mālik b. ʿAmr b. al-ʿAjlān [ʿUtbān b. Mālik b. ʿAmr b. al-ʿAjlān: He witnessed Badr, Uḥud, and the Trench, and he lost his sight]. Umm Sharīk, whose name was Ghuzayyah bt. Jābir b. Ḥakīm al-Dawsiyyah Umm Sharīk, whose name was Ghuzayyah bt. Jābir b. Ḥakīm al-Dawsiyyah: She is the one who gave herself as a gift to the Prophet ﷺ. They differed as to whether he accepted her or not, according to two opinions. One of them is that he accepted her and consummated the marriage with her; the second is that he did not accept her, and she did not marry until she died. From Ibn ʿAbbās, who said: Islam fell into the heart of Umm Sharīk, and she embraced Islam while she was in Makkah. She was married to Abū al-ʿUkayr al-Dawsī. Then she began to enter upon the women of Quraysh secretly, calling them and encouraging them to Islam until her affair became known to the people of Makkah. They seized her and said: Were it not for your people, we would have done such and such to you, but we will return you to them. She said: They mounted me on a camel with nothing beneath me, then left me for three days without feeding me or giving me drink. Whenever they stopped at a place, they would bind me in the sun and seek shade from it, withholding food and drink from me. While they had stopped at a place and bound me in the sun, suddenly I felt the coolest thing on my chest. I reached for it and found it was a bucket of water. I drank a little from it, then it was taken away from me; then it returned and I reached for it, then it was lifted; then it returned and I reached for it, then it was lifted several times. Then it came down and I drank until I was satisfied, then I poured the rest of it over my body and clothes. When they awoke, they saw the trace of water and saw me in good condition. They said to me: You loosened your bonds and took our water skin and drank from it. I said: No, by God, but it was such and such. They said: If you are truthful, your religion is better than ours. When they looked at their water skins, they found them as they had left them. They embraced Islam at that, and she came to the Prophet ﷺ and gave herself to him without a dowry. He accepted her and consummated the marriage with her. Al-Mughīrah b. Shuʿbah b. Abī ʿĀmir b. Masʿūd Al-Mughīrah b. Shuʿbah b. Abī ʿĀmir b. Masʿūd b. Muʿattib b. Mālik, Abū ʿAbd Allāh: He had reddish-brown hair, curly, with thin lips, a large head, and he was gap-toothed, with thick forearms and broad shoulders. Al-Mughīrah b. Shuʿbah said: We were a people of the Arabs holding fast to our religion, and we were the custodians of al-Lāt. A group from Banū Mālik resolved to go as a delegation to al-Muqawqis, and they prepared gifts for him. We resolved to go out with them. I consulted my uncle ʿUrwah b. Masʿūd, and he forbade me, saying: There is no one with you from your father's clan. But I insisted on going out with them, and there was no one from the allies among them except me, until we entered Alexandria. There was al-Muqawqis in a hall overlooking the sea. I boarded a boat until I was opposite his hall. He looked at me and did not recognize me, and ordered someone to ask who I was and what I wanted. The appointed man asked me, and I told him of our affair and our arrival to him. He ordered us to stay in the church and provided us with hospitality. Then he summoned us, and we entered upon him. He looked at the chief of Banū Mālik, drew him near, and seated him with him. Then he asked him: Are all the people from Banū Mālik? He said: Yes, except one man from the allies. He pointed me out to him, and I was the least esteemed of the people to him. They placed their gifts before him, and he was pleased with them and ordered them to be received. He ordered rewards for them, favoring some over others, and he gave me little, something of no mention. We departed, and Banū Mālik began buying for their families, pleased. No man among them offered me any help. They departed carrying wine with them, and they drank, and I drank with them. My soul refused that they should return to al-Ṭāʾif with what they had gained and what the king had bestowed upon them, and that they would tell my people of his neglect and disdain for me. So I resolved to kill them. When we were at Busāq, I feigned illness and bound my head. They said to me: What is wrong with you? I said: I have a headache. They set down their drink and left me. I said: My head aches, but I will sit and serve you drink. They suspected nothing. I began giving them drink and drinking cup after cup. When the cup had taken effect on them, they craved drink, and I kept pouring for them and filling the cup, so they drank without realizing. The cup subdued them until they slept unconscious. I leaped upon them and killed them all, and took everything they had. I came to the Prophet ﷺ and found him sitting in the mosque with his companions, wearing my travel clothes. I greeted with the greeting of Islam. Abū Bakr b. Abī Quḥāfah—who knew me—looked at me and said: The nephew of ʿUrwah. I said: Yes, I have come to bear witness that there is no god but God and that Muḥammad is the Messenger of God. The Messenger of God ﷺ said: "Praise be to God who guided you to Islam." Abū Bakr said: Have you come from Egypt? I said: Yes. He said: What happened to the Mālikīs who were with you? I said: There was between me and them some of what occurs among the Arabs while we were upon the religion of polytheism, so I killed them and took their spoils, and I brought them to the Messenger of Allah ﷺ so that he might take the fifth or give his judgment concerning them, for they are only booty from polytheists while I am a Muslim, believing in Muhammad ﷺ. The Messenger of Allah ﷺ said: "As for your Islam, we accept it, but I will not take anything of their property nor take a fifth of it, because this is treachery, and treachery has no good in it." He said: Then what is near and what is far took hold of me, and I said: O Messenger of Allah, I only killed them while I was upon the religion of my people, then I embraced Islam when I entered upon you just now. He said: "Indeed, Islam cuts off what came before it." He said: He had killed thirteen persons of them, and that reached Thaqīf, so they called one another to fight; then they made peace on the condition that ʿUrwah b. Masʿūd should bear on my behalf thirteen bloodwits. Al-Mughīrah said: I stayed with the Prophet ﷺ until he performed the ʿUmrah of al-Ḥudaybiyah in Dhū al-Qaʿdah of the year six of the Hijrah—it was the first journey in which I went out with him—and I used to be with Abū Bakr al-Ṣiddīq and keep close to the Prophet ﷺ among those who kept close to him. Quraysh sent ʿUrwah b. Masʿūd in the year of al-Ḥudaybiyah to the Prophet ﷺ to speak with him. He came to him and spoke with him, and he began to touch the beard of the Messenger of Allah ﷺ while al-Mughīrah b. Shuʿbah was standing over the Messenger of Allah ﷺ, armored in iron. He said to ʿUrwah while he was touching the beard of the Messenger of Allah ﷺ: Withdraw your hand before it does not reach you. ʿUrwah said: Who is this, O Muhammad? How rude and harsh he is! He said: This is your nephew al-Mughīrah b. Shuʿbah. ʿUrwah said: O traitor, only yesterday did I wash away your disgrace. ʿUrwah departed to Quraysh and informed them of what the Messenger of Allah ﷺ had said. Al-Mughīrah witnessed after that the military expeditions with the Messenger of Allah ﷺ, and he used to carry the water for the ablution of the Messenger of Allah ﷺ. When the Messenger of Allah died, Abū Bakr al-Ṣiddīq sent him to the people of al-Baḥrayn; then he witnessed al-Yamāmah; then he witnessed the conquests of Syria with the Muslims; then he witnessed al-Yarmūk and his eye was injured that day; then he witnessed al-Qādisiyyah, and he was the messenger of Saʿd to Rustum. He held governorships for ʿUmar in various conquests and held al-Baṣrah for him for about two years; he conquered Baysān and other places, conquered Sūq al-Ahwāz, raided the Tīrī River, conquered Hamadhān, and witnessed Nihāwand. ʿUmar had written: If al-Nuʿmān perishes, the commander is Ḥudhayfah; and if Ḥudhayfah perishes, the commander is al-Mughīrah. Al-Mughīrah was the first to establish the register (dīwān) of al-Baṣrah and gathered the people to be paid according to it. He held al-Kūfah for ʿUmar b. al-Khaṭṭāb, and ʿUmar was killed while he was over it; then he held it after that for Muʿāwiyah, and he built a house there and died there while he was governor over it. From Qatādah: Al-Mughīrah married one hundred women, both Qurayshī and Thaqafī. From Muḥammad b. ʿAbd Allāh al-Shāfiʿī, who said: I heard Ibrāhīm al-Ḥarbī say: Al-Mughīrah b. Shuʿbah died in the year fifty, at the age of seventy years, in Shaʿbān, according to some of them, and this is the correct view; and it is said: His death was in the year fifty-one; and it is said: (in the year forty-nine). In it died ʿUthmān b. Abī al-ʿĀṣ al-Thaqafī. In it died Zayd b. Khālid al-Juhanī; and it is said: he died in the year sixty-eight; and it is said: (seventy-eight). In it died Midlāj b. ʿAmr al-Sulamī, and he had witnessed all the expeditions with the Messenger of Allah ﷺ; and all of them had companionship (ṣuḥbah). In this year Abū Mūsā al-Ashʿarī died, according to one view; the correct view is that he died in the year fifty-two. As for Kaʿb b. Mālik al-Anṣārī al-Sulamī, the poet of Islam, he embraced Islam early, witnessed al-ʿAqabah, and did not witness Badr, as is established in the two Ṣaḥīḥ collections in the context of Allah's acceptance of his repentance; for he was one of the three whose repentance was accepted for their staying behind from the expedition of Tabūk. Ibn al-Kalbī erred in his saying that he witnessed Badr, and in his saying that he died before the forties; for al-Wāqidī—who is more knowledgeable than him—said: he died in the year fifty. Al-Haytham b. ʿAdī said: in the year fifty-one. ؓ.
Tarikh (al-Tabari) 2153No grade recorded
وفي سَنَةُ إِحْدَى وَخَمْسِينَ كان مَشْتَى فَضَالَةَ بْنِ عُبَيْدٍ بِأَرْضِ الرُّومِ، وَغَزَاةُ بُسْرِ بْنِ أَبِي أَرْطَأَةَ الصَّائِفَةَ .
✧ And in the year fifty-one was the winter expedition of Faḍālah b. ʿUbayd in the land of the Byzantines, and the summer expedition of Busr b. Abī Arṭaʾah.
Tarikh (al-Tabari) 2154No grade recorded
ذِكْرُ اسْتِعْمَالِ الرَّبِيعِ عَلَى خُرَاسَانَ وَفِي سنة إحدى وخمسين وَجَّهَ زِيَادٌ الرَّبِيعَ بْنَ زِيَادٍ الْحَارِثِيَّ إِلَى خُرَاسَانَ أَمِيرًا بَعْدَ مَوْتِ الْحَكَمِ بْنِ عَمْرٍو الْغِفَارِيِّ وَكَانَ الْحَكَمُ قَدِ اسْتَخْلَفَ عَلَى عَمَلِهِ أَنَسَ بْنَ أَبِي إِيَاسٍ فَعَزَلَهُ زِيَادٌ وَوَلَّى خُلَيْدَ بْنَ عَبْدِ اللَّهِ الْحَنَفِيَّ أَشْهُرًا ثُمَّ عَزَلَهُ، وَوَلَّى خُرَاسَانَ الرَّبِيعَ بْنَ زِيَادٍ فِي أَوَّلِ سَنَةِ إِحْدَى وَخَمْسِينَ فَنَقَلَ النَّاسُ عِيَالَاتِهِمْ إِلَى خُرَاسَانَ فَوَطَنُوهَا، ثُمَّ غَزَا الرَّبِيعُ حِينَ قَدِمَ إِلَى خُرَاسَانَ فَفَتَحَ بَلْخَ صُلْحًا، وَفَتَحَ قَهَسْتَانَ عَنْوَةً، وَكَانَتْ بِنَاحِيَتِهِمْ أَتْرَاكٌ فَقَتَلَهُمْ وَهَزَمَهُمْ، وَكَانَ مِمَّنْ بَقِيَ مِنْهُمْ نَيْزَكُ طَرْخَانُ فَقَتَلَهُ قُتَيْبَةُ بْنُ مُسْلِمٍ فِي وِلَايَتِهِ. وَكَانَ الرَّبِيعُ قَدْ قَطَعَ النَّهْرَ فَغَنِمَ وَسَلِمَ، وَكَانَ الْحَكَمُ بْنُ عَمْرٍو قَطَعَ النَّهْرَ قَبْلَهُ فِي وِلَايَتِهِ إِلَّا أَنَّهُ لَمْ يَفْتَحْ.
✧ Mention of the appointment of al-Rabīʿ over Khurāsān In the year fifty-one, Ziyād appointed al-Rabīʿ b. Ziyād al-Ḥārithī as governor over Khurāsān after the death of al-Ḥakam b. ʿAmr al-Ghifārī. Al-Ḥakam had appointed Anas b. Abī Iyās as his successor over his province, but Ziyād dismissed him and appointed Khulayd b. ʿAbd Allāh al-Ḥanafī for some months, then dismissed him and appointed al-Rabīʿ b. Ziyād over Khurāsān at the beginning of the year fifty-one. The people then moved their families to Khurāsān and settled there. Then al-Rabīʿ raided when he arrived in Khurāsān and conquered Balkh by treaty, and conquered Qahastān by force. There were Turks in their vicinity, and he killed them and routed them. Among those who remained of them was Nīzak Ṭarkhān, whom Qutaybah b. Muslim killed during his governorship. Al-Rabīʿ had crossed the river, gaining booty and emerging safely. Al-Ḥakam b. ʿAmr had crossed the river before him during his governorship, except that he did not conquer.
Tarikh (al-Tabari) 2155No grade recorded
وحَجَّ بِالنَّاسِ يَزِيدُ بْنُ مُعَاوِيَةَ، وَكَانَ الْعَامِلُ عَلَى الْمَدِينَةِ سَعِيدَ بْنَ الْعَاصِ، وَكَانَ عَلَى الْكُوفَةِ وَالْبَصْرَةِ وَالْمَشْرِقِ كُلِّهِ زِيَادٌ وَعَلَى قَضَاءِ الْكُوفَةِ شُرَيْحٌ، وَعَلَى قَضَاءِ الْبَصْرَةِ عَمِيرَةُ بْنُ يَثْرِبِيٍّ.
✧ Yazīd b. Muʿāwiyah conducted the pilgrimage with the people. The governor of Madinah was Saʿīd b. al-ʿĀṣ. Ziyād was over Kufah, Basrah, and the entire East. Shurayḥ was over the judiciary of Kufah, and ʿUmayrah b. Yathribī over the judiciary of Basrah.
Tarikh (al-Tabari) 2156No grade recorded
مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ جَعْفَرُ بْنُ أَبِي سُفْيَانَ بْنِ الْحَارِثِ بْنِ عَبْدِ الْمُطَّلِبِ جَعْفَرُ بْنُ أَبِي سُفْيَانَ بْنِ الْحَارِثِ بْنِ عَبْدِ الْمُطَّلِبِ : قَدِمَ مَعَ أَبِيهِ عَلَى رَسُولِ اللَّهِ ﷺ وَأَسْلَمَا، وَغَزَا مَعَ رَسُولِ اللَّهِ ﷺ مَكَّةَ وَحُنَيْنًا وَثَبَتَ يَوْمَئِذٍ. جَرِيرُ بْنُ عَبْدِ اللَّهِ بْنِ مَالِكِ بْنِ نَصْرِ بْنِ ثَعْلَبَةَ جَرِيرُ بْنُ عَبْدِ اللَّهِ بْنِ مَالِكِ بْنِ نَصْرِ بْنِ ثَعْلَبَةَ ، وَقِيلَ: جَرِيرُ بْنُ عَبْدِ اللَّهِ بْنِ جَابِرِ بْنِ مَالِكٍ، يُكَنَّى أَبَا عَمْرٍو، وَقِيلَ: أَبَا عَبْدِ اللَّهِ: قَدِمَ الْمَدِينَةَ فِي رَمَضَانَ سَنَةَ عَشْرٍ فَأَسْلَمَ، وَقَالَ: لَمَّا دَنَوْتُ مِنَ الْمَدِينَةِ أَنَخْتُ رَاحِلَتِي ثُمَّ حَلَلْتُ عَيْبَتِي وَلَبِسْتُ حُلِيٍّ، فَدَخَلْتُ عَلَى رَسُولِ اللَّهِ ﷺ وَهُوَ يَخْطُبُ، فَسَلَّمْتُ عَلَيْهِ، فَرَمَانِي النَّاسُ بِالْحُدُقِ فَقُلْتُ لِجَلِيسِي: هَلْ ذَكَرَ رَسُولُ اللَّهِ ﷺ مِنْ أَمْرِي شَيْئًا ؟ قَالَ: نَعَمْ، ذَكَرَكَ فَأَحْسَنَ الذِّكْرَ بَيْنَنَا، وَهُوَ يَخْطُبُ قَالَ: "سَيَدْخُلُ عَلَيْكُمْ مِنْ هَذَا الْفَجِّ - أَوْ مِنْ هَذَا الْبَابِ - الْآنَ مِنْ خَيْرِ ذِي يَمَنٍ، عَلَى وَجْهِهِ مِسْحَةُ مَلِكٍ "، فَحَمِدْتُ اللَّهَ عَلَى مَا أَبْلَانِي. وَلَمَّا جَاءَ جَرِيرٌ يُبَايِعُ رَسُولَ اللَّهِ ﷺ بَسَطَ لَهُ ثَوْبًا لِيَجْلِسَ عَلَيْهِ، وَقَالَ: "إِذَا أَتَاكُمْ كَرِيمُ قَوْمٍ فَأَكْرِمُوهُ ". وَكَانَ جَرِيرٌ سَيِّدًا فِي قَوْمِهِ. وَبَعَثَهُ رَسُولُ اللَّهِ ﷺ إِلَى هَدْمِ ذِي الْخَلَصَةِ، وَهُوَ بَيْتٌ لِخَثْعَمٍ كَانَ يُسَمَّى الْكَعْبَةَ الْيَمَانِيَةَ، فَأَضْرَمَهُ بِالنَّارِ. وعَنِ الشَّعْبِيِّ: أَنَّ عُمَرَ كَانَ فِي بَيْتٍ وَمَعَهُ جَرِيرُ بْنُ عَبْدِ اللَّهِ فَوَجَدَ رِيحًا، فَقَالَ: عَزَمْتُ عَلَى صَاحِبِ هَذِهِ الرِّيحِ لَمَا قَامَ فَتَوَضَّأَ، فَقَالَ جَرِيرٌ: يَا أَمِيرَ الْمُؤْمِنِينَ، أَوْ يَتَوَضَّأُ الْقَوْمُ جَمِيعًا، فَقَالَ عُمَرُ: رَحِمَكَ اللَّهُ، نِعْمَ السَّيِّدُ كُنْتَ فِي الْجَاهِلِيَّةِ، وَنِعْمَ السَّيِّدُ أَنْتَ فِي الْإِسْلَامِ. قَالَ ابْنُ سَعْدٍ: وَقَالَ يَزِيدُ بْنُ جَرِيرٍ عَنْ أَبِيهِ، أَنَّ عُمَرَ قَالَ لَهُ وَالنَّاسُ يَتَحَامَوْنَ الْعِرَاقَ، وَقِتَالَ الْأَعَاجِمِ: سِرْ بِقَوْمِكَ فَمَا غَلَبْتَ عَلَيْهِ فَلَكَ رُبْعُهُ، فَلَمَّا جُمِعَتِ الْغَنَائِمُ - غَنَائِمُ جَلُولَاءَ - ادَّعَى جَرِيرٌ أَنَّ لَهُ رُبُعَ ذَلِكَ كُلِّهِ، فَكَتَبَ سَعْدٌ إِلَى عُمَرَ بْنِ الْخَطَّابِ بِذَلِكَ، فَكَتَبَ عُمَرُ: صَدَقَ جَرِيرٌ وَقَدْ قُلْتُ ذَلِكَ لَهُ، فَإِنْ شَاءَ أَنْ يَكُونَ قَاتَلَ هُوَ وَقَوْمُهُ عَلَى جُعْلٍ فَاعْطُوهُ جُعْلَهُ، وَأَنْ يَكُونَ قَاتَلَ لِلَّهِ وَلِدِينِهِ وَحَسَبِهِ فَهُوَ رَجُلٌ مِنَ الْمُسْلِمِينَ لَهُ مَا لَهُمْ وَعَلَيْهِ مَا عَلَيْهِمْ. فَلَمَّا قَدِمَ الْكِتَابُ عَلَى سَعْدٍ أَخْبَرَ جَرِيرًا بِذَلِكَ، فَقَالَ جَرِيرٌ: صَدَقَ أَمِيرُ الْمُؤْمِنِينَ، لَا حَاجَةَ لِي بِهِ، بَلْ أَنَا رَجُلٌ مِنَ الْمُسْلِمِينَ. قَالَ عُلَمَاءُ السِّيَرِ: شَهِدَ جَرِيرٌ مَعَ الْمُسْلِمِينَ يَوْمَ الْمَدَائِنِ، فَلَمَّا مُصِّرَتِ الْكُوفَةُ نَزَلَهَا، فَمَكَثَ بِهَا إِلَى خِلَافَةِ عُثْمَانَ، ثُمَّ بَدَتِ الْفِتْنَةُ فَانْتَقَلَ إِلَى قَرْقِيسِيَا وَسَكَنَهَا إِلَى أَنْ مَاتَ وَدُفِنَ بِهَا. وعن خَلِيفَةُ، قَالَ: نَزَلَ جَرِيرٌ قَرْقِيسِيَا فَمَاتَ بِهَا سَنَةَ إِحْدَى وَخَمْسِينَ. وَكَذَلِكَ قَالَ مُحَمَّدُ بْنُ الْمُثَنَّى. وَقَالَ هِشَامُ بْنُ مُحَمَّدٍ الْكَلْبِيُّ: مَاتَ سَنَةَ أَرْبَعٍ وَخَمْسِينَ. حَارِثَةُ بْنُ النُّعْمَانِ بْنِ نَفْعٍ، أَبُو عَبْدِ اللَّهِ الْأَنْصَارِيُّ حَارِثَةُ بْنُ النُّعْمَانِ بْنِ نَفْعٍ، أَبُو عَبْدِ اللَّهِ الْأَنْصَارِيُّ : شَهِدَ بَدْرًا وَالْمَشَاهِدَ كُلَّهَا مَعَ رَسُولِ اللَّهِ ﷺ. عن مُحَمَّدُ بْنُ سَعْدٍ، قَالَ: قَالَ حَارِثَةُ. رَأَيْتُ جِبْرِيلَ مَرَّتَيْنِ حِينَ خَرَجَ رَسُولُ اللَّهِ ﷺ إِلَى بَنِي قُرَيْظَةَ، مَرَّ بِنَا فِي صُورَةِ دِحْيَةَ، وَحِينَ رَجَعْنَا مِنْ خَيْبَرَ مَرَرْتُ وَهُوَ يُكَلِّمُ النَّبِيَّ ﷺ فَلَمْ أُسَلِّمْ، فَقَالَ جِبْرِيلُ: مَنْ هَذَا ؟ قَالَ: حَارِثَةُ، قَالَ: لَوْ سَلَّمَ لَرَدَدْنَا عَلَيْهِ. قَالَ ابْنُ سَعْدٍ: وَقَالَ الْوَاقِدِيُّ: كَانَتْ لِحَارِثَةَ مِنَازِلُ قُرْبَ مَنَازِلِ النَّبِيِّ ﷺ بِالْمَدِينَةِ، وَكَانَ كُلَّمَا أَحْدَثَ النَّبِيُّ ﷺ أَهْلًا تَحَوَّلَ عَنْ مَنْزِلٍ بَعْدَ مَنْزِلٍ حَتَّى قَالَ النَّبِيُّ ﷺ: "لَقَدِ اسْتَحْيَيْتُ مِنْ حَارِثَةَ مِمَّا يَتَحَوَّلُ لَنَا عَنْ مَنَازِلِهِ". وعن مُحَمَّدُ بْنُ عُثْمَانَ، عَنْ أَبِيهِ. أَنَّ حَارِثَةَ بْنَ النُّعْمَانِ كَانَ قَدْ كُفَّ بَصَرُهُ، فَجَعَلَ خَيْطًا مِنْ مُصَلَّاهُ إِلَى بَابِ حُجْرَتِهِ، وَوَضَعَ عِنْدَهُ مَكْتَلًا فِيهِ تَمْرٌ وَغَيْرُ ذَلِكَ، فَكَانَ إِذَا سَأَلَ الْمِسْكِينُ أَخَذَ مِنْ ذَلِكَ التَّمْرِ ثُمَّ أَخَذَ عَلَى ذَلِكَ الْخَيْطِ حَتَّى يَأْخُذَ إِلَى بَابِ الْحُجْرَةِ فَيُنَاوِلَهُ الْمِسْكِينَ، فَكَانَ أَهْلُهُ يَقُولُونَ: نَحْنُ نَكْفِيكَ، فَيَقُولُ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: "إِنَّ مُنَاوَلَةَ الْمِسْكِينِ تَقِي مِيتَةَ السُّوءِ ". حُجْرُ بْنُ عَدِيٍّ وَفِيهَا: مَقْتَلُ حُجْرِ بْنِ عَدِيٍّ . وَهُوَ حُجْرُ بْنُ عَدِيِّ بْنِ جَبَلَةَ بْنِ عَدِيِّ بْنِ رَبِيعَةَ بْنِ مُعَاوِيَةَ الْأَكْرَمِينِ بْنِ الْحَارِثِ بْنِ مُعَاوِيَةَ بْنِ ثَوْرِ بْنِ مَرْتَعِ بْنِ كِنْدِيٍّ الْكُوفِيُّ. وَيُقَالُ لَهُ: حُجْرُ الْخَيْرِ. وَيُقَالُ لَهُ: حُجْرُ بْنُ الْأَدْبَرِ. لِأَنَّ أَبَاهُ عَدِيٍّا طُعِنَ مُولِّيًا فَسُمِّيَ الْأَدْبَرَ، وَيُكَنَّى حُجْرٌ بِأَبِي عَبْدِ الرَّحْمَنِ، وَهُوَ مِنْ كِنْدَةَ مِنْ رُؤَسَاءِ أَهْلِ الْكُوفَةِ. قَالَ ابْنُ عَسَاكِرَ: وَفَدَ إِلَى النَّبِيِّ ﷺ وَسَمِعَ عَلِيًّا وَعَمَّارًا وَشَرَاحِيلَ بْنَ مُرَّةَ. وَيُقَالُ: شُرَحْبِيلُ بْنُ مُرَّةَ. وَرَوَى عَنْهُ أَبُو لَيْلَى مَوْلَاهُ، وَعَبْدُ الرَّحْمَنِ بْنُ عَابِسٍ، وَأَبُو الْبَخْتَرِيِّ الطَّائِيُّ. وَغَزَا الشَّامَ فِي الْجَيْشِ الَّذِينَ افْتَتَحُوا عَذْرَاءَ وَشَهِدَ صِفِّينَ مَعَ عَلِيٍّ أَمِيرًا، وَقُتِلَ بِعَذْرَاءَ مِنْ قُرَى دِمَشْقَ. وَمَسْجِدُ قَبْرِهِ بِهَا مَعْرُوفٌ. ثُمَّ سَاقَ ابْنُ عَسَاكِرَ بِأَسَانِيدِهِ إِلَى حُجْرٍ، فَذَكَرَ طَرَفًا صَالِحًا مِنْ رِوَايَتِهِ عَنْ عَلِيٍّ وَغَيْرِهِ. وَقَدْ ذَكَرَهُ مُحَمَّدُ بْنُ سَعْدٍ فِي الطَّبَقَةِ الرَّابِعَةِ مِنَ الصَّحَابَةِ، وَذَكَرَ لَهُ وِفَادَةً، ثُمَّ ذَكَرَهُ فِي الْأُولَى مِنْ تَابِعِي أَهْلِ الْكُوفَةِ قَالَ: وَكَانَ ثِقَةً مَعْرُوفًا، وَلَمْ يَرْوِ عَنْ غَيْرِ عَلِيٍّ شَيْئًا. قَالَ ابْنُ عَسَاكِرَ: بَلْ قَدْ رَوَى عَنْ عَمَّارٍ وَشُرَاحِيلَ بْنِ مُرَّةَ. وَقَالَ أَبُو أَحْمَدَ الْعَسْكَرِيُّ: أَكْثَرُ الْمُحَدِّثِينَ لَا يُصَحِّحُونَ لَهُ صُحْبَةً، شَهِدَ الْقَادِسِيَّةَ، وَافْتَتَحَ مَرْجَ عَذْرَاءَ، وَشَهِدَ الْجَمَلَ وَصِفِّينِ، وَكَانَ مَعَ عَلِيٍّ حُجْرُ الْخَيْرِ، وَهُوَ حُجْرُ بْنُ عَدِيٍّ هَذَا، وَحُجْرُ الشَّرِّ، وَهُوَ حُجْرُ بْنُ يَزِيدَ بْنِ سَلَمَةَ بْنِ مُرَّةَ. وَقَالَ الْمَرْزُبَانِيُّ: قَدْ رَوَى أَنَّ حُجْرَ بْنَ عَدِيٍّ وَفَدَ إِلَى رَسُولِ اللَّهِ ﷺ مَعَ أَخِيهِ هَانِئِ بْنِ عَدِيٍّ. وَكَانَ هَذَا الرَّجُلُ مِنْ عُبَّادِ النَّاسِ وَزُهَّادِهِمْ، وَكَانَ بَارًّا بِأُمِّهِ، وَكَانَ كَثِيرَ الصَّلَاةِ وَالصِّيَامِ. قَالَ أَبُو مَعْشَرٍ: مَا أَحْدَثَ قَطُّ إِلَّا تَوَضَّأَ، وَلَا تَوَضَّأَ إِلَّا صَلَّى رَكْعَتَيْنِ. هَكَذَا قَالَ غَيْرُ وَاحِدٍ مِنَ النَّاسِ. سبب قتل حجر بن عدي وَسَبَبُ قتله: أَنَّ مُعَاوِيَةَ بْنَ أَبِي سُفْيَانَ لَمَّا وَلَّى الْمُغِيرَةَ بْنَ شُعْبَةَ الْكُوفَةَ فَقَالَ لَهُ: قَدْ أَرَدْتُ أَنْ أُوصِيَكَ بِأَشْيَاءَ كَثِيرَةٍ، فَأَنَا تَارِكُهَا اعْتِمَادًا عَلَى بَصَرِكَ بِمَا يُرْضِينِي وَيُسَدِّدُ سُلْطَانِي، فَأَقَامَ الْمُغِيرَةُ عَلَى الْكُوفَةِ عَامِلًا لِمُعَاوِيَةَ سَبْعَ سِنِينَ وَأَشْهُرًا وَهُوَ حَسَنُ السِّيرَةِ، إِلَّا أَنَّهُ لَمْ يَدْعُ الدُّعَاءَ لِعُثْمَانَ وَالْوَقِيعَةَ فِي عَلِيٍّ ؓ، وَكَانَ حُجْرُ بْنُ عَدِيٍّ إِذَا سَمِعَ ذَلِكَ قَالَ: أَنَا أَشْهَدُ أَنَّ مَنْ تَعِيبُونَ لَأَحَقُّ بِالْفَضْلِ وَأَنَّ مَنْ تُزَكُّونَ لَأَوْلَى بِالذَّمِّ، فَيَقُولُ لَهُ الْمُغِيرَةُ: وَيْحَكَ اتَّقِ غَضَبَ السُّلْطَانِ وَسَطْوَتَهُ، فَقَامَ الْمُغِيرَةُ يَوْمًا فَأَثْنَى عَلَى عُثْمَانَ، فَصَاحَ بِهِ حُجْرٌ: إِنَّكَ قَدْ حَبَسْتَ أَرْزَاقَنَا وَأَصْبَحْتَ مُولَعًا بِتَقْرِيظِ الْمُجْرِمِينَ، وَقَامَ مَعَهُ أَكْثَرُ مِنْ ثَلَاثِينَ يَقُولُونَ: صَدَقَ حُجْرٌ، فَمُرْ لَنَا بِأُعْطِيَّاتِنَا، فَنَزَلَ الْمُغِيرَةُ وَدَخَلَ عَلَيْهِ قَوْمُهُ فَقَالُوا: عَلَامَ تَتْرُكُ هَذَا الرَّجُلَ يَجْتَرِئُ فِي سُلْطَانِكَ، وَلَوْ بَلَغَ مُعَاوِيَةَ كَانَ أَسْخَطَ لَهُ عَلَيْكَ، فَقَالَ لَهُمُ الْمُغِيرَةُ: إِنِّي قَدْ قَتَلْتُهُ، إِنَّهُ سَيَأْتِي أَمِيرٌ بَعْدِي فَيَحْسَبُهُ مِثْلِي فَيَصْنَعُ بِهِ شَبِيهًا بِمَا تَرَوْنَهُ يَصْنَعُ بِي، فَيَأْخُذُهُ عِنْدَ أَوَّلِ وَهْلَةٍ فَيَقْتُلُهُ شَرَّ قِتْلَةٍ، إِنَّهُ قَدِ اقْتَرَبَ أَجَلِي، وَلَا أُحِبُّ أَنْ أَبْتَدِئَ أَهْلَ هَذَا الْمِصْرِ بِقَتْلِ خِيَارِهِمْ، فَيَسْعَدُوا بِذَلِكَ وَأَشْقَى، وَيَعِزُّ فِي الدُّنْيَا مُعَاوِيَةُ وَيَذِلُّ يَوْمَ الْقِيَامَةِ الْمُغِيرَةُ، وَلَكِنِّي قَابِلٌ مِنْ مُحْسِنِهِمْ، وَعَافٍ عَنْ مُسِيئِهِمْ، وَوَاعِظٌ شَقِيَّهُمْ حَتَّى يُفَرِّقَ بَيْنِي وَبَيْنَهُمُ الْمَوْتُ، وَسَيَذْكُرُونِي، وَلَوْ قَدْ جَرَّبُوا الْعُمَّالَ بَعْدِي. ثُمَّ تُوُفِّيَ الْمُغِيرَةُ وَوَلِيَ زِيَادٌ، فَقَامَ فِي النَّاسِ فَخَطَبَهُمْ عِنْدَ قُدُومِهِ ثُمَّ تَرَحَّمَ عَلَى عُثْمَانَ وَأَثْنَى عَلَى أَصْحَابِهِ وَلَعَنَ قَاتِلِيهِ. فَقَامَ حُجْرٌ فَفَعَلَ كَمَا كَانَ يَفْعَلُ بِالْمُغِيرَةِ. وَرَجَعَ زِيَادٌ إِلَى الْبَصْرَةِ وَاسْتَخْلَفَ عَلَى الْكُوفَةِ عَمْرَو بْنَ حُرَيْثٍ، فَبَلَغَهُ أَنَّ حُجْرًا يَجْتَمِعُ إِلَيْهِ شِيعَةُ عَلِيٍّ وَيُظْهِرُونَ لَعْنَ مُعَاوِيَةَ وَالْبَرَاءَةَ مِنْهُ وَأَنَّهُمْ حَصَبُوا عَمْرَو بْنَ حُرَيْثٍ، فَشَخَصَ زِيَادٌ إِلَى الْكُوفَةِ حَتَّى دَخَلَهَا فَصَعِدَ الْمِنْبَرَ فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ، وَحُجْرٌ جَالِسٌ، ثُمَّ قَالَ: أَمَّا بَعْدُ فَإِنَّ غَبَّ الْبَغْيِ وَالْغَيِّ وَخِيَمٌ، إِنَّ هَؤُلَاءِ جَمُّوا فَأَشِرُوا، وَأَمِنُونِي فَاجْتَرَءُوا عَلَى اللَّهِ، لَئِنْ لَمْ تَسْتَقِيمُوا لَأُدَاوِيَنَّكُمْ بِدَوَائِكُمْ، وَلَسْتُ بِشَيْءٍ إِنْ لَمْ أَمْنَعِ الْكُوفَةَ مِنْ حُجْرٍ، وَأَدَعْهُ نَكَالًا لِمَنْ بَعْدَهُ، وَيْلُ أُمِّكَ يَا حُجْرُ، سَقَطَ الْعَشَاءُ بِكَ عَلَى سِرْحَانٍ. وَأَرْسَلَ إِلَى حُجْرٍ يَدْعُوهُ وَهُوَ بِالْمَسْجِدِ، فَلَمَّا أَتَاهُ رَسُولُ زِيَادٍ يَدْعُوهُ قَالَ أَصْحَابُهُ: لَا تَأْتِهِ وَلَا كَرَامَةَ. فَرَجَعَ الرَّسُولُ فَأَخْبَرَ زِيَادًا، فَأَمَرَ صَاحِبَ شُرْطَتِهِ، وَهُوَ شَدَّادُ بْنُ الْهَيْثَمِ الْهِلَالِيُّ، أَنْ يَبْعَثَ إِلَيْهِ جَمَاعَةً فَفَعَلَ، فَسَبَّهُمْ أَصْحَابُ حُجْرٍ، فَرَجَعُوا وَأَخْبَرُوا زِيَادًا، فَجَمَعَ أَهْلَ الْكُوفَةِ وَقَالَ: تَشُجُّونَ بِيَدٍ وَتَأْسَوْنَ بِأُخْرَى ! أَبْدَانُكُمْ مَعِي وَقُلُوبُكُمْ مَعَ حُجْرٍ الْأَحْمَقِ ! هَذَا وَاللَّهِ مِنْ دَحْسِكُمْ ! وَاللَّهِ لَيُظْهِرَنَّ لِي بَرَاءَتَكُمْ أَوْ لَآتِيَنَّكُمْ بِقَوْمٍ أُقِيمُ بِهِمْ أَوَدَكُمْ وَصَعَرَكُمْ ! فَقَالُوا: مَعَاذَ اللَّهِ أَنْ يَكُونَ لَنَا رَأْيٌ إِلَّا طَاعَتَكَ وَمَا فِيهِ رِضَاكَ، قَالَ: فَلْيَقُمْ كُلُّ رَجُلٍ مِنْكُمْ فَلْيَدْعُ مَنْ عِنْدَ حُجْرٍ مِنْ عَشِيرَتِهِ وَأَهْلِهِ. فَفَعَلُوا وَأَقَامُوا أَكْثَرَ أَصْحَابِهِ عَنْهُ. وَقَالَ زِيَادٌ لِصَاحِبِ شُرْطَتِهِ: انْطَلِقْ إِلَى حُجْرٍ فَإِنْ تَبِعَكَ فَأْتِنِي بِهِ وَإِلَّا فَشُدُّوا عَلَيْهِمْ بِالسُّيُوفِ حَتَّى تَأْتُونِي بِهِ. فَأَتَاهُ صَاحِبُ الشُّرْطَةِ يَدْعُوهُ، فَمَنَعَهُ أَصْحَابُهُ مِنْ إِجَابَتِهِ، فَحَمَلَ عَلَيْهِمْ، فَقَالَ أَبُو الْعَمَرَّطَةِ الْكِنْدِيُّ لِحُجْرٍ: إِنَّهُ لَيْسَ مَعَكَ مَنْ مَعَهُ سَيْفٌ غَيْرِي وَمَا يُغْنِي عَنْكَ سَيْفِي، قُمْ فَالْحَقْ بِأَهْلِكَ يَمْنَعُكَ قَوْمُكَ: وَزِيَادٌ يَنْظُرُ إِلَيْهِمْ وَهُوَ عَلَى الْمِنْبَرِ، وَغَشِيَهُمْ أَصْحَابُ زِيَادٍ، وَضَرَبَ رَجُلٌ مِنَ الْحَمْرَاءِ رَأْسَ عَمْرِو بْنِ الْحَمِقِ بِعَمُودِهِ فَوَقَعَ، وَحَمَلَهُ أَصْحَابُهُ إِلَى الْأَزْدِ فَاخْتَفَى عِنْدَهُمْ حَتَّى خَرَجَ، وَانْحَازَ أَصْحَابُ حُجْرٍ إِلَى أَبْوَابِ كِنْدَةَ، وَضَرَبَ بَعْضُ الشُّرْطَةِ يَدَ عَائِذِ بْنِ حَمْلَةَ التَّمِيمِيِّ وَكَسَرَ نَابَهُ وَأَخَذَ عَمُودًا مِنْ بَعْضِ الشُّرَطِ فَقَاتَلَ بِهِ وَحَمَى حُجْرًا وَأَصْحَابَهُ حَتَّى خَرَجُوا مِنْ أَبْوَابِ كِنْدَةَ، وَأَتَى حُجْرٌ بَغْلَتَهُ، فَقَالَ لَهُ أَبُو الْعَمَرَّطَةِ: ارْكَبْ فَقَدْ قَتَلْتَنَا وَنَفْسَكَ. وَحَمَلَهُ حَتَّى أَرْكَبَهُ، وَرَكِبَ أَبُو الْعَمَرَّطَةِ فَرَسَهُ، وَلَحِقَهُ يَزِيدُ بْنُ طَرِيفٍ الْمُسْلِيُّ فَضَرَبَ أَبَا الْعَمَرَّطَةِ عَلَى فَخِذِهِ بِالْعَمُودِ، وَأَخَذَ أَبُو الْعَمَرَّطَةِ سَيْفَهُ فَضَرَبَ بِهِ رَأْسَهُ فَسَقَطَ، ثُمَّ بَرَأَ، وَلَهُ يَقُولُ عَبْدُ اللَّهِ بْنُ هَمَّامٍ السَّلُولِيُّ: أَلُؤَمُ ابْنَ لُؤْمٍ مَا عَدَا بِكَ حَاسِرًا إِلَى بَطَلٍ ذِي جُرْأَةٍ وَشَكِيمِ مُعَاوَدِ ضَرْبِ الدَّارِعِينَ بِسَيْفِهِ عَلَى الْهَامِ عِنْدَ الرَّوْعِ غَيْرَ لَئِيمِ إِلَى فَارِسِ الْغَارَيْنِ يَوْمَ تَلَاقَيَا بِصِفِّينَ قَرْمٍ خَيْرُ نَجْلِ قُرُومِ حَسِبْتَ ابْنَ بَرْصَاءَ الْحِتَارِ قِتَالَهُ قِتَالَكَ زَيْدًا يَوْمَ دَارِ حَكِيمِ وَكَانَ ذَلِكَ السَّيْفُ أَوَّلَ سَيْفٍ ضُرِبَ بِهِ فِي الْكُوفَةِ فِي اخْتِلَافٍ بَيْنَ النَّاسِ. وَمَضَى حُجْرٌ وَأَبُو الْعَمَرَّطَةِ إِلَى دَارِ حُجْرٍ وَاجْتَمَعَ إِلَيْهِمَا نَاسٌ كَثِيرٌ، وَلَمْ يَأْتِهِ مِنْ كِنْدَةَ كَثِيرُ أَحَدٍ: فَأَرْسَلَ زِيَادٌ، وَهُوَ عَلَى الْمِنْبَرِ، مَذْحِجًا وَهَمْدَانَ إِلَى جَبَّانَةِ كِنْدَةَ، وَأَمَرَهُمْ أَنْ يَأْتُوهُ بِحُجْرٍ، وَأَرْسَلَ سَائِرَ أَهْلِ الْيَمَنِ إِلَى جَبَّانَةِ الصَّائِدِينَ، وَأَمَرَهُمْ أَنْ يَمْضُوا إِلَى صَاحِبِهِمْ حُجْرٍ فَيَأْتُوهُ بِهِ، فَفَعَلُوا، فَدَخَلَ مَذْحِجٌ وَهَمْدَانُ إِلَى جَبَّانَةِ كِنْدَةَ فَأَخَذُوا كُلَّ مَنْ وَجَدُوا، فَأَثْنَى عَلَيْهِمْ زِيَادٌ. فَلَمَّا رَأَى حُجْرٌ قِلَّةَ مَنْ مَعَهُ أَمَرَهُمْ بِالِانْصِرَافِ وَقَالَ لَهُمْ: لَا طَاقَةَ لَكُمْ بِمَنْ قَدِ اجْتَمَعَ عَلَيْكُمْ وَمَا أُحِبُّ أَنْ تَهْلِكُوا. فَخَرَجُوا، فَأَدْرَكَهُمْ مَذْحِجٌ وَهَمْدَانُ فَقَاتَلُوهُمْ وَأَسَرُوا قَيْسَ بْنَ يَزِيدَ وَنَجَا الْبَاقُونَ، فَأَخَذَ حُجْرٌ طَرِيقًا إِلَى بَنِي حُوتٍ فَدَخَلَ دَارَ رَجُلٍ مِنْهُمْ يُقَالُ لَهُ سُلَيْمُ بْنُ يَزِيدَ، وَأَدْرَكَهُ الطَّلَبُ فَأَخَذَ سُلَيْمٌ سَيْفَهُ لِيُقَاتِلَ، فَبَكَتْ بَنَاتُهُ، فَقَالَ حُجْرٌ: بِئْسَ مَا أَدْخَلْتُ عَلَى بَنَاتِكَ إِذًا ! قَالَ: وَاللَّهِ لَا تُؤْخَذُ مِنْ دَارِي أَسِيرًا وَلَا قَتِيلًا وَأَنَا حَيٌّ: فَخَرَجَ حُجْرٌ مِنْ خَوْخَةٍ فِي دَارِهِ فَأَتَى النَّخَعَ فَنَزَلَ دَارَ عَبْدِ اللَّهِ بْنِ الْحَارِثِ أَخِي الْأَشْتَرِ، فَأَحْسَنَ لِقَاءَهُ. فَبَيْنَمَا هُوَ عِنْدَهُ إِذْ قِيلَ لَهُ: إِنَّ الشُّرَطَ تَسْأَلُ عَنْكَ فِي النَّخَعِ. وَسَبَبُ ذَلِكَ أَنَّ أَمَةً سَوْدَاءَ لَقِيَتْهُمْ فَقَالَتْ: مَنْ تَطْلُبُونَ ؟ فَقَالُوا: حُجْرَ بْنَ عَدِيٍّ. فَقَالَتْ: هُوَ فِي النَّخَعِ. فَخَرَجَ حُجْرٌ مِنْ عِنْدِهِ فَأَتَى الْأَزْدَ فَاخْتَفَى عِنْدَ رَبِيعَةَ بْنِ نَاجِدٍ. فَلَمَّا أَعْيَاهُمْ طَلَبُهُ دَعَا زِيَادٌ مُحَمَّدَ بْنَ الْأَشْعَثِ وَقَالَ لَهُ: وَاللَّهِ لَتَأْتِيَنِّي بِهِ أَوْ لَأَقْطَعَنَّ كُلَّ نَخْلَةٍ لَكَ وَأَهْدِمُ دُورَكَ ثُمَّ لَا تَسْلَمُ مِنِّي حَتَّى أُقَطِّعَكَ إِرَبًا إِرَبًا. فَاسْتَمْهَلَهُ، فَأَمْهَلَهُ ثَلَاثًا وَأَحْضَرَ قَيْسَ بْنَ يَزِيدَ أَسِيرًا، فَقَالَ لَهُ زِيَادٌ: لَا بَأْسَ عَلَيْكَ، قَدْ عَرَفْتُ رَأْيَكَ فِي عُثْمَانَ وَبَلَاءَكَ مَعَ مُعَاوِيَةَ بِصِفِّينَ وَأَنَّكَ إِنَّمَا قَاتَلْتَ مَعَ حُجْرٍ حَمِيَّةً وَقَدْ غَفَرْتُهَا لَكَ وَلَكِنِ ائْتِنِي بِأَخِيكَ عُمَيْرٍ. فَاسْتَأْمَنَ لَهُ مِنْهُ عَلَى مَالِهِ وَدَمِهِ، فَأَمَّنَهُ، فَأَتَاهُ بِهِ وَهُوَ جَرِيحٌ فَأَثْقَلَهُ حَدِيدًا، وَأَمَرَ الرِّجَالَ أَنْ يَرْفَعُوهُ وَيُلْقُوهُ، فَفَعَلُوا بِهِ ذَلِكَ مِرَارًا، فَقَالَ قَيْسُ بْنُ يَزِيدَ لِزِيَادٍ: أَلَمْ تُؤَمِّنْهُ ؟ قَالَ: بَلَى قَدْ أَمَّنْتُهُ عَلَى دَمِهِ وَلَسْتُ أُهَرِيقُ لَهُ دَمًا. ثُمَّ ضَمَّنَهُ وَخَلَّى سَبِيلَهُ. وَمَكَثَ حُجْرُ بْنُ عَدِيٍّ فِي بَيْتِ رَبِيعَةَ يَوْمًا وَلَيْلَةً، فَأَرْسَلَ إِلَى مُحَمَّدِ بْنِ الْأَشْعَثِ يَقُولُ لَهُ لِيَأْخُذْ لَهُ مِنْ زِيَادٍ أَمَانًا حَتَّى يَبْعَثَ بِهِ إِلَى مُعَاوِيَةَ. فَجَمَعَ مُحَمَّدٌ جَمَاعَةً، مِنْهُمْ: جَرِيرُ بْنُ عَبْدِ اللَّهِ، وَحُجْرُ بْنُ يَزِيدَ، وَعَبْدُ اللَّهِ بْنُ الْحَارِثِ أَخُو الْأَشْتَرِ، فَدَخَلُوا عَلَى زِيَادٍ فَاسْتَأْمَنُوا لَهُ عَلَى أَنْ يُرْسِلَهُ إِلَى مُعَاوِيَةَ، فَأَجَابَهُمْ فَأَرْسَلُوا إِلَى حُجْرِ بْنِ عَدِيٍّ فَحَضَرَ عِنْدَ زِيَادٍ، فَلَمَّا رَآهُ قَالَ: مَرْحَبًا بِكَ أَبَا عَبْدِ الرَّحْمَنِ، حَرْبٌ أَيَّامَ الْحَرْبِ، وَحَرْبٌ وَقَدْ سَالَمَ النَّاسُ، عَلَى أَهْلِهَا تَجْنِي بَرَاقِشُ، فَقَالَ حُجْرٌ: مَا خَلَعْتُ طَاعَةً، وَلَا فَارَقْتُ جَمَاعَةً، وَإِنِّي عَلَى بَيْعَتِي. فَأَمَرَ بِهِ إِلَى السِّجْنِ. فَلَمَّا وَلَّى قَالَ زِيَادٌ: وَاللَّهِ لَأَحْرِصَنَّ عَلَى قَطْعِ خَيْطِ رَقَبَتِهِ: وَطَلَبَ أَصْحَابَهُ، فَخَرَجَ عَمْرُو بْنُ الْحَمِقِ حَتَّى أَتَى الْمَوْصِلَ وَمَعَهُ رِفَاعَةُ بْنُ شَدَّادٍ فَاخْتَفَيَا بِجَبَلٍ هُنَاكَ، فَرُفِعَ خَبَرُهُمَا إِلَى عَامِلِ الْمَوْصِلِ، فَسَارَ إِلَيْهِمَا: فَخَرَجَا إِلَيْهِ، فَأَمَّا عَمْرٌو فَكَانَ قَدِ اسْتَسْقَى بَطْنَهُ وَلَمْ يَكُنْ عِنْدَهُ امْتِنَاعٌ، وَأَمَّا رِفَاعَةٌ فَكَانَ شَابًّا قَوِيًّا فَرَكِبَ فَرَسَهُ لِيُقَاتِلَ عَنْ عَمْرٍو، فَقَالَ لَهُ عَمْرٌو: مَا يَنْفَعُنِي قِتَالُكَ عَنِّي ؟ انْجُ بِنَفْسِكَ ! فَحَمَلَ عَلَيْهِمْ، فَأَفْرَجُوا لَهُ، فَنَجَا، وَأُخِذَ عَمْرٌو أَسِيرًا، فَسَأَلُوهُ: مَنْ أَنْتَ ؟ فَقَالَ: مَنْ إِنْ تَرَكْتُمُوهُ كَانَ أَسْلَمَ لَكُمْ، وَإِنْ قَتَلْتُمُوهُ كَانَ أَضَرَّ عَلَيْكُمْ، وَلَمْ يُخْبِرْهُمْ. فَبَعَثُوهُ إِلَى عَامِلِ الْمَوْصِلِ، وَهُوَ عَبْدُ الرَّحْمَنِ بْنُ عُثْمَانَ الثَّقَفِيُّ الَّذِي يُعْرَفُ بِابْنِ أُمِّ الْحَكَمِ، وَهُوَ ابْنُ أُخْتِ مُعَاوِيَةَ، فَعَرَفَهُ فَكَتَبَ فِيهِ إِلَى مُعَاوِيَةَ. فَكَتَبَ إِلَيْهِ: إِنَّهُ زَعَمَ أَنَّهُ طَعَنَ عُثْمَانَ تِسْعَ طَعَنَاتٍ بِمَشَاقِصَ مَعَهُ، فَاطْعَنْهُ كَمَا طَعَنَ عُثْمَانَ: فَأُخْرِجَ وَطُعِنَ، فَمَاتَ فِي الْأُولَى مِنْهُنَّ أَوِ الثَّانِيَةِ. وَجَدَّ زِيَادٌ فِي طَلَبِ أَصْحَابِ حُجْرٍ فَهَرَبُوا، وَأَخَذَ مَنْ قَدَرَ عَلَيْهِ مِنْهُمْ. فَأُتِيَ بِقَبِيصَةَ بْنِ ضُبَيْعَةَ الْعَبْسِيِّ بِأَمَانٍ فَحَبَسَهُ، وَجَاءَ قَيْسُ بْنُ عَبَّادٍ الشَّيْبَانِيُّ إِلَى زِيَادٍ فَقَالَ لَهُ: إِنَّ امْرَأً مِنَّا يُقَالُ لَهُ صَيْفِيٌّ مِنْ رُءُوسِ أَصْحَابِ حُجْرٍ. فَبَعَثَ زِيَادٌ فَأُتِيَ بِهِ، فَقَالَ: يَا عَدُوَّ اللَّهِ مَا تَقُولُ فِي أَبِي تُرَابٍ ؟ قَالَ: مَا أَعْرِفُ أَبَا تُرَابٍ: فَقَالَ: مَا أَعْرَفَكَ بِهِ ! أَتَعْرِفُ عَلِيَّ بْنَ أَبِي طَالِبٍ ؟ قَالَ: نَعَمْ. قَالَ: فَذَاكَ أَبُو تُرَابٍ: قَالَ: كَلَّا، ذَاكَ أَبُو الْحَسَنِ وَالْحُسَيْنِ: فَقَالَ لَهُ صَاحِبُ الشُّرْطَةِ: يَقُولُ الْأَمِيرُ هُوَ أَبُو تُرَابٍ وَتَقُولُ لَا ! قَالَ: فَإِنْ كَذَبَ الْأَمِيرُ أَكْذِبُ أَنَا، وَأَشْهَدُ عَلَى بَاطِلٍ كَمَا شَهِدَ ؟ فَقَالَ لَهُ زِيَادٌ: وَهَذَا أَيْضًا، عَلَيَّ بِالْعَصَا، فَأُتِيَ بِهَا، فَقَالَ: مَا تَقُولُ فِي عَلِيٍّ ؟ قَالَ: أَحْسَنَ قَوْلٍ: قَالَ: اضْرِبُوهُ، حَتَّى لَصِقَ بِالْأَرْضِ، ثُمَّ قَالَ: أَقْلِعُوا عَنْهُ، مَا قَوْلُكَ فِي عَلِيٍّ ؟ قَالَ: وَاللَّهِ لَوْ شَرَّحْتَنِي بِالْمَوَاسِي مَا قُلْتُ فِيهِ إِلَّا مَا سَمِعْتَ مِنِّي: قَالَ: لَتَلْعَنَنَّهُ أَوْ لَأَضْرِبَنَّ عُنُقَكَ ! قَالَ: لَا أَفْعَلُ. فَأَوْثَقُوهُ حَدِيدًا وَحَبَسُوهُ. قِيلَ: وَعَاشَ قَيْسُ بْنُ عَبَّادٍ حَتَّى قَاتَلَ مَعَ ابْنِ الْأَشْعَثِ فِي مَوَاطِنِهِ. ثُمَّ دَخَلَ الْكُوفَةَ فَجَلَسَ فِي بَيْتِهِ، فَقَالَ حَوْشَبٌ لِلْحَجَّاجِ: إِنَّ هُنَا امْرَأً صَاحِبَ فِتَنٍ لَمْ تَكُنْ فِتْنَةٌ بِالْعِرَاقِ إِلَّا وَثَبَ فِيهَا، وَهُوَ تُرَابِيٌّ يَلْعَنُ عُثْمَانَ، وَقَدْ خَرَجَ مَعَ ابْنِ الْأَشْعَثِ حَتَّى هَلَكَ، وَقَدْ جَاءَ فَجَلَسَ فِي بَيْتِهِ. فَبَعَثَ إِلَيْهِ الْحَجَّاجُ فَقَتَلَهُ، فَقَالَ بَنُو أَبِيهِ لِآلِ حَوْشَبٍ: سَعَيْتُمْ بِصَاحِبِنَا ! فَقَالُوا: وَأَنْتُمْ أَيْضًا سَعَيْتُمْ بِصَاحِبِنَا، يَعْنِي صَيْفِيًّا الشَّيْبَانِيَّ. وَأَرْسَلَ زِيَادٌ إِلَى عَبْدِ اللَّهِ بْنِ خَلِيفَةَ الطَّائِيِّ، فَتَوَارَى، فَبَعَثَ إِلَيْهِ الشُّرَطُ فَأَخَذُوهُ، فَخَرَجَتْ أُخْتُهُ النَّوَارُ فَحَرَّضَتْ طَيِّئًا، فَثَارُوا بِالشُّرَطِ وَخَلَّصُوهُ: فَرَجَعُوا إِلَى زِيَادٍ فَأَخْبَرُوهُ، فَأَخَذَ عَدِيَّ بْنَ حَاتِمٍ وَهُوَ فِي الْمَسْجِدِ فَقَالَ: ائْتِنِي بِعَبْدِ اللَّهِ ! قَالَ: وَمَا حَالُهُ ؟ فَأَخْبَرَهُ، فَقَالَ: لَا عِلْمَ لِي بِهَذَا ! قَالَ: لَتَأْتِيَنِّي بِهِ: قَالَ: لَا آتِيكَ بِهِ أَبَدًا، آتِيكَ بِابْنِ عَمِّي تَقْتُلُهُ ! وَاللَّهِ لَوْ كَانَ تَحْتَ قَدَمَيَّ مَا رَفَعْتُهُمَا عَنْهُ ! فَأَمَرَ بِهِ إِلَى السِّجْنِ، فَلَمْ يَبْقَ بِالْكُوفَةِ يَمَنِيٌّ وَلَا رِبْعِيٌّ إِلَّا كَلَّمَ زِيَادًا وَقَالُوا: تَفْعَلُ هَذَا بِعَدِيِّ بْنِ حَاتِمٍ صَاحِبِ رَسُولِ اللَّهِ ﷺ ؟ فَقَالَ: فَإِنِّي أُخْرِجُهُ عَلَى شَرْطِ أَنْ يُخْرِجَ ابْنَ عَمِّهِ عَنِّي فَلَا يَدْخُلُ الْكُوفَةَ مَا دَامَ لِي سُلْطَانٌ: فَأَجَابُوهُ إِلَى ذَلِكَ، وَأَرْسَلَ عَدِيٌّ إِلَى عَبْدِ اللَّهِ يُعَرِّفُهُ مَا كَانَ وَأَمَرَهُ أَنْ يَلْحَقَ بِجَبَلَيْ طَيِّئٍ، فَخَرَجَ إِلَيْهِمَا، وَكَانَ يَكْتُبُ إِلَى عَدِيٍّ لِيَشْفَعَ فِيهِ لِيَعُودَ إِلَى الْكُوفَةِ، وَعَدِيٌّ يُمَنِّيهِ، فَمِمَّا كَتَبَ إِلَيْهِ يُعَاتِبُهُ وَيَرْثِي حُجْرًا وَأَصْحَابَهُ قَوْلُهُ: تَذَكَّرْتُ لَيْلَى وَالشَّبِيبَةَ أَعْصُرَا وَذِكْرُ الصِّبَا بَرْحٌ عَلَى مَنْ تَذَكَّرَا وَوَلَّى الشَّبَابُ فَافْتَقَدْتُ غُصُونَهُ فَيَا لَكَ مِنْ وَجْدٍ بِهِ حِينَ أَدْبَرَا فَدَعْ عَنْكَ تَذْكَارَ الشَّبَابِ وَفَقْدَهُ وَأَسْبَابَهُ إِذْ بَانَ عَنْكَ فَأَجْمَرَا وَبَكِّ عَلَى الْخُلَّانِ لَمَّا تُخُرِّمُوا وَلَمْ يَجِدُوا عَنْ مَنْهَلِ الْمَوْتِ مَصْدَرَا دَعَتْهُمْ مَنَايَاهُمْ وَمَنْ حَانَ يَوْمُهُ مِنَ النَّاسِ فَاعْلَمْ أَنَّهُ لَنْ يُؤَخَّرَا أُولَئِكَ كَانُوا شِيعَةً لِي وَمَوْئِلًا إِذَا الْيَوْمُ أُلْفِي ذَا احْتِدَامٍ مُذَكَّرَا وَمَا كُنْتُ أَهْوَى بَعْدَهُمْ مُتَعَلِّلَا بِشَيْءٍ مِنَ الدُّنْيَا وَلَا أَنْ أُعَمَّرَا أَقُولُ وَلَا وَاللَّهِ أَنْسَى ادِّكَارَهُمْ سَجِيسَ اللَّيَالِي أَوْ أَمُوتَ فَأُقْبَرَا عَلَى أَهْلِ عَذْرَاءَ السَّلَامُ مُضَاعَفًا مِنَ اللَّهِ وَلْيَسْقِ الْغَمَامَ الْكَنَهْوَرَا وَلَاقَى بِهَا حُجْرٌ مِنَ اللَّهِ رَحْمَةً فَقَدْ كَانَ أَرْضَى اللَّهَ حُجْرٌ وَأَعْذَرَا وَلَا زَالَ تَهْطَالٌ مُلِثٌّ وَدِيمَةٌ عَلَى قَبْرِ حُجْرٍ أَوْ يُنَادَى فَيُحْشَرَا فَيَا حُجْرُ مَنْ لِلْخَيْلِ تُدْمَى نُحُورُهَا وَلِلْمَلِكِ الْمُغْزِي إِذَا مَا تَغَشْمَرَا وَمَنْ صَادِعٌ بِالْحَقِّ بَعْدَكَ نَاطِقٌ بِتَقْوَى وَمَنْ إِنْ قِيلَ بِالْجَوْرِ غَيَّرَا فَنَعِمَ أَخُو الْإِسْلَامِ كُنْتَ وَإِنَّنِي لَأَطْمَعُ أَنْ تُؤْتَى الْخُلُودَ وَتُحْبَرَا وَقَدْ كُنْتَ تُعْطِي السَّيْفَ فِي الْحَرْبِ حَقَّهُ وَتَعْرِفُ مَعْرُوفًا وَتُنْكِرُ مُنْكَرًا فَيَا أَخَوَيْنَا مِنْ هُمَيْمٍ عُصِمْتُمَا وَيُسِّرْتُمَا لِلصَّالِحَاتِ فَأَبْشِرَا وَيَا أَخَوَيَّ الْخِنْدِفِيَّيْنِ أَبْشِرَا بِمَا مَعَنَا حُيِّيتُمَا أَنْ تُتَبَّرَا وَيَا إِخْوَتَا مِنْ حَضْرَمَوْتَ وَغَالِبٍ وَشَيْبَانَ لُقِّيتُمْ حِسَابًا مُيَسَّرَا سَعِدْتُمْ فَلَمْ أَسْمَعْ بِأَصْوَبَ مِنْكُمُ حِجَاجًا لَدَى الْمَوْتِ الْجَلِيلِ وَأَصْبَرَا سَأَبْكِيكُمْ مَا لَاحَ نَجْمٌ وَغَرَّدَ الْ حَمَامُ بِبَطْنِ الْوَادِيَيْنِ وَقَرْقَرَا فَقُلْتُ وَلَمْ أَظْلِمْ: أَغَوْثَ بْنَ طَيِّئٍ مَتَّى كَنْتَ أَخْشَى بَيْنَكُمْ أَنْ أُسَيَّرَا هُبِلْتُمْ أَلَا قَاتَلْتُمْ عَنْ أَخِيكُمُ وَقَدْ دُثَّ حَتَّى مَالَ ثُمَّ تَجَوَّرَا تَفَرَّجْتُمْ عَنِّي فَغُودِرْتُ مُسْلَمًا كَأَنِّي غَرِيبٌ مِنْ إِيَادٍ وَأَعْصُرَا فَمَنْ لَكُمْ مِثْلِي لَدَى كُلِّ غَارَةٍ وَمَنْ لَكُمْ مِثْلِي إِذَا الْبَأْسُ أَصْحَرَا وَمَنْ لَكُمْ مِثْلِي إِذَا الْحَرْبُ قَلَّصَتْ وَأَوْضَعَ فِيهَا الْمُسْتَمِيتُ وَشَمَّرَا فَهَا أَنَا ذَا آوِي بِأَجْبَالِ طَيِّئٍ طَرِيدًا فَلَوْ شَاءَ الْإِلَهُ لَغَيَّرَا نَفَانِي عَدُوِّي ظَالِمًا عَنْ مُهَاجِرِي رَضِيتُ بِمَا شَاءَ الْإِلَهُ وَقَدَّرَا وَأَسْلَمَنِي قَوْمِي بِغَيْرِ جِنَايَةٍ كَأَنْ لَمْ يَكُونُوا لِي قَبِيلًا وَمَعْشَرَا فَإِنَّ أُلْفَ فِي دَارٍ بِأَجْبَالِ طَيِّئٍ وَكَانَ مُعَانًا مِنْ عُصَيْرٍ وَمَحْضَرًا فَمَا كُنْتُ أَخْشَى أَنْ أُرَى مُتَغَرِّبًا لَحَى اللَّهُ مَنْ لَاحَى عَلَيْهِ وَكَثَّرَا لَحَى اللَّهُ قَيْلَ الْحَضْرَمِيِّينَ وَائِلًا وَلَاقَى الْقَنَانِي بِالسِّنَانِ الْمُؤَمَّرَا وَلَاقَى الرَّدَى الْقَوْمُ الَّذِينَ تَحَزَّبُوا عَلَيْنَا وَقَالُوا قَوْلَ زُورٍ وَمُنْكَرَا فَلَا يَدَعُنِي قَوْمٌ لِغَوْثِ بْنِ طَيِّئٍ لَئِنْ دَهْرُهُمْ أَشَفَى بِهِمْ وَتَغَيَّرَا فَلَمْ أَغْزُهُمْ فِي الْمَعْلَمَيْنِ وَلَمْ أُثِرْ عَلَيْهِمْ عَجَاجًا بِالْكُوَيْفَةِ أَكْدَرَا فَبَلِّغْ خَلِيلِي إِنْ رَحَلْتَ مُشَرِّقًا جَدِيلَةَ وَالْحَيَّيْنِ مَعْنًا وَبُحْتَرَا وَنَبْهَانَ وَالْأَفْنَاءَ مِنْ جِذْمِ طَيِّئٍ أَلَمْ أَكُ فِيكُمْ ذَا الْغَنَاءِ الْعَشَنْزَرَا أَلَمْ تَذْكُرُوا يَوْمَ الْعُذَيْبِ أَلِيَّتِي أَمَامَكُمُ أَنْ لَا أُرَى الدَّهْرَ مُدْبِرَا وَكَرِّي عَلَى مِهْرَانَ وَالْجَمْعُ حَابِسٌ وَقَتْلِي الْهُمَامَ الْمُسْتَمِيتَ الْمُسَوَّرَا وَيَوْمَ جَلُولَاءِ الْوَقِيعَةِ لَمْ أُلَمْ وَيَوْمَ نَهَاوَنْدِ الْفُتُوحِ وَتُسْتَرَا وَتَنْسَوْنَنِي يَوْمَ الشَّرِيعَةِ وَالْقَنَا بِصِفِّينَ فِي أَكْتَافِهِمْ قَدْ تَكَسَّرَا جَزَى رَبُّهُ عَنِّي عَدِيَّ بْنَ حَاتِمٍ بِرَفْضِي وَخِذْلَانِي جَزَاءً مُوَفَّرَا أَتَنْسَى بَلَائِي سَادِرًا يَا ابْنَ حَاتِمٍ عَشِيَّةَ مَا أَغْنَتْ عَدِيُّكَ حَزْمَرَا فَدَافَعْتُ عَنْكَ الْقَوْمَ حَتَّى تَخَاذَلُوا وَكُنْتُ أَنَا الْخَصْمَ الْأَلَدَّ الْعَذَوَّرَا تَوَلَّوْا وَمَا قَامُوا مَقَامِي كَأَنَّمَا رَأَوْنِي لَيْثًا بِالْأَبَاءَةِ مُخْدِرَا نَصَرْتُكَ إِذْ خَانَ الْقَرِيبُ وَأَبْعَطَ الْ بَعِيدُ وَقَدْ أَفْرَدْتُ نَصْرًا مُؤَزَّرَا فَكَانَ جَزَائِي أَنْ أُجَرَّرَ بَيْنَكُمْ سَحِيبًا وَأَنْ أُولَى الْهَوَانَ وَأُوسَرَا وَكَمْ عِدَةٍ لِي مِنْكَ أَنَّكَ رَاجِعِي فَلَمْ تُغْنِ بِالْمِيعَادِ عَنِّيَ حَبْتَرَا فَأَصْبَحْتُ أَرْعَى النِّيبَ طَوْرًا وَتَارَةً أُهَرْهِرُ إِنْ رَاعِي الشُّوَيْهَاتِ هَرْهَرَا كَأَنِّي لَمْ أَرْكَبْ جَوَادًا لِغَارَةٍ وَلَمْ أَتْرُكِ الْقَرْنَ الْكَمِيَّ مُقَطَّرَا وَلَمْ أَعْتَرِضْ بِالسَّيْفِ مِنْكُمْ مُغِيرَةً إِذِ النِّكْسُ مَشَّى الْقَهْقَرَى ثُمَّ جَرْجَرَا وَلَمْ أَسْتَحِثَّ الرَّكْضَ فِي إِثْرِ عُصْبَةٍ مُيَمِّمَةٍ عُلْيَا سِجَاسٍ وَأَبْهَرَا وَلِمَ أُذْعِرِ الْأَبْلَامَ مِنِّي بِغَارَةٍ كَوِرْدِ الْقَطَا ثُمَّ انْحَدَرْتُ مُظَفَّرَا وَلَمْ أَرَ فِي خَيْلٍ تُطَاعِنُ مِثْلَهَا بِقَزْوِينَ أَوْ شَرْوِينَ أَوْ أُغْرِ كَيْدَرَا فَذَلِكَ دَهْرٌ زَالَ عَنِّي حَمِيدُهُ وَأَصْبَحَ لِي مَعْرُوفُهُ قَدْ تَنَكَّرَا فَلَا يَبْعَدَنْ قَوْمِي وَإِنْ كُنْتُ عَاتِبًا وَكُنْتُ الْمُضَاعَ فِيهِمُ وَالْمُكَفَّرَا وَلَا خَيْرَ فِي الدُّنْيَا وَلَا الْعَيْشِ بَعْدَهُمْ وَإِنْ كُنْتُ عَنْهُمْ نَائِيَ الدَّارِ مُحْصَرَا وَقَدْ تَقَدَّمَ مَا فَعَلَهُ عَبْدُ اللَّهِ مَعَ عَدِيٍّ فِي وَقْعَةِ صِفِّينَ، فَلِهَذَا لَمْ نَذْكُرْهُ هَاهُنَا. فَمَاتَ عَبْدُ اللَّهِ بِالْجَبَلَيْنِ قَبْلَ مَوْتِ زِيَادٍ، ثُمَّ أُتِيَ زِيَادٌ بِكَرِيمِ بْنِ عَفِيفٍ الْخَثْعَمِيِّ مِنْ أَصْحَابِ حُجْرِ بْنِ عَدِيٍّ، فَقَالَ: مَا اسْمُكَ ؟ قَالَ: كَرِيمُ بْنُ عَفِيفٍ: قَالَ: مَا أَحْسَنَ اسْمَكَ وَاسْمَ أَبِيكَ وَأَسْوَأَ عَمَلَكَ وَرَأْيَكَ ! فَقَالَ لَهُ: أَمَا وَاللَّهِ إِنَّ عَهْدَكَ بِرَأْيِي مُنْذُ قَرِيبٍ. قَالَ: وَجَمَعَ زِيَادٌ مِنْ أَصْحَابِ عَدِيٍّ اثْنَيْ عَشَرَ رَجُلًا فِي السِّجْنِ ثُمَّ دَعَا رُؤَسَاءَ الْأَرْبَاعِ يَوْمَئِذٍ، وَهُمْ: عَمْرُو بْنُ حُرَيْثٍ عَلَى رَبْعِ أَهْلِ الْمَدِينَةِ، وَخَالِدُ بْنُ عُرْفُطَةَ عَلَى رَبْعِ تَمِيمٍ وَهَمْدَانَ، وَقَيْسُ بْنُ الْوَلِيدِ عَلَى رَبْعِ رَبِيعَةَ وَكِنْدَةَ، وَأَبُو بُرْدَةَ بْنُ أَبِي مُوسَى عَلَى رَبْعِ مَذْحِجٍ وَأَسَدٍ، فَشَهِدَ هَؤُلَاءِ أَنَّ حُجْرًا جَمَعَ إِلَيْهِ الْجُمُوعَ وَأَظْهَرَ شَتْمَ الْخَلِيفَةِ وَدَعَا إِلَى حَرْبِ أَمِيرِ الْمُؤْمِنِينَ، وَزَعَمَ أَنَّ هَذَا الْأَمْرَ لَا يَصْلُحُ إِلَّا فِي آلِ أَبِي طَالِبٍ، وَوَثَبَ بِالْمِصْرِ، وَأَخْرَجَ عَامِلَ أَمِيرِ الْمُؤْمِنِينَ، وَأَظْهَرَ عُذْرَ أَبِي تُرَابٍ وَالتَّرَحُّمَ عَلَيْهِ وَالْبَرَاءَةَ مِنْ عَدُوِّهِ وَأَهْلِ حَرْبِهِ، وَأَنَّ هَؤُلَاءِ النَّفَرَ الَّذِينَ مَعَهُ هُمْ رُءُوسُ أَصْحَابِهِ عَلَى مِثْلِ رَأْيِهِ وَأَمْرِهِ. وَنَظَرَ زِيَادٌ فِي شَهَادَةِ الشُّهُودِ وَقَالَ: إِنِّي لَأُحِبُّ أَنْ يَكُونُوا أَكْثَرَ مِنْ أَرْبَعَةٍ، فَدَعَا النَّاسَ لِيَشْهَدُوا عَلَيْهِ، فَشَهِدَ إِسْحَاقُ وَمُوسَى ابْنَا طَلْحَةَ بْنِ عُبَيْدِ اللَّهِ، وَالْمُنْذِرُ بْنُ الزُّبَيْرِ، وَعُمَارَةُ بْنُ عُقْبَةَ بْنِ أَبِي مُعَيْطٍ، وَعَمْرُو بْنُ سَعْدِ بْنِ أَبِي وَقَّاصٍ، وَغَيْرُهُمْ، وَكُتِبَ فِي الشُّهُودِ شُرَيْحُ بْنُ الْحَارِثِ الْقَاضِي وَشُرَيْحُ بْنُ هَانِئٍ، فَأَمَّا شُرَيْحُ بْنُ هَانِئٍ فَكَانَ يَقُولُ: مَا شَهِدْتُ وَقَدْ لُمْتُهُ. ثُمَّ دَفَعَ زِيَادٌ حُجْرَ بْنَ عَدِيٍّ وَأَصْحَابَهُ إِلَى وَائِلِ بْنِ حُجْرٍ الْحَضْرَمِيِّ وَكَثِيرِ بْنِ شِهَابٍ، وَأَمَرَهُمَا أَنْ يَسِيرَا بِهِمْ إِلَى الشَّامِ، فَخَرَجُوا عَشِيَّةً، فَلَمَّا بَلَغُوا الْغَرِيَّيْنِ لَحِقَهُمْ شُرَيْحُ بْنُ هَانِئٍ وَأَعْطَى وَائِلًا كِتَابًا وَقَالَ: أَبْلِغْهُ أَمِيرَ الْمُؤْمِنِينَ، فَأَخَذَهُ، وَسَارُوا حَتَّى انْتَهَوْا بِهِمْ إِلَى مَرْجِ عَذْرَاءَ عِنْدَ دِمَشْقَ، وَكَانُوا: حُجْرَ بْنَ عَدِيٍّ الْكِنْدِيَّ، وَالْأَرْقَمَ بْنَ عَبْدِ اللَّهِ الْكِنْدِيَّ، وَشَرِيكَ بْنَ شَدَّادٍ الْحَضْرَمِيَّ، وَصَيْفِيَّ بْنَ فَسِيلٍ الشَّيْبَانِيَّ، وَقَبِيصَةَ بْنَ ضُبَيْعَةَ الْعَبْسِيَّ، وَكَرِيمَ بْنَ عَفِيفٍ الْخَثْعَمِيَّ، وَعَاصِمَ بْنَ عَوْفٍ الْبَجَلِيَّ، وَوَرْقَاءَ بْنَ سُمَعِيٍّ الْبَجَلِيَّ، وَكِدَامَ بْنَ حَيَّانَ، وَعَبْدَ الرَّحْمَنِ بْنَ حَسَّانَ الْعَنَزِيَّيْنِ، وَمُحْرِزَ بْنَ شِهَابٍ التَّمِيمِيَّ، وَعَبْدَ اللَّهِ بْنَ حَوِيَّةَ السَّعْدِيَّ التَّمِيمِيَّ، فَهَؤُلَاءِ اثْنَا عَشَرَ رَجُلًا، وَأَتْبَعَهُمْ زِيَادٌ بِرَجُلَيْنِ، هُمَا: عُتْبَةُ بْنُ الْأَخْنَسِ مِنْ سَعْدِ بْنِ بَكْرٍ، وَسَعْدُ بْنُ نَمِرَانَ الْهَمْدَانِيُّ، فَتَمُّوا أَرْبَعَةَ عَشَرَ رَجُلًا. فَبَعَثَ مُعَاوِيَةُ إِلَى وَائِلِ بْنِ حُجْرٍ وَكَثِيرِ بْنِ شِهَابٍ، فَأَدْخَلَهُمَا وَأَخَذَ كِتَابَهُمَا فَقَرَأَهُ، وَدَفَعَ إِلَيْهِ وَائِلٌ كِتَابَ شُرَيْحِ بْنِ هَانِئٍ، فَإِذَا فِيهِ: بَلَغَنِي أَنَّ زِيَادًا كَتَبَ شَهَادَتِي، وَإِنَّ شَهَادَتِي عَلَى حُجْرٍ أَنَّهُ مِمَّنْ يُقِيمُ الصَّلَاةَ وَيُؤْتِي الزَّكَاةَ وَيُدِيمُ الْحَجَّ وَالْعُمُرَةَ وَيَأْمُرُ بِالْمَعْرُوفِ وَيَنْهَى عَنِ الْمُنْكَرِ، حَرَامُ الدَّمِ وَالْمَالِ، فَإِنْ شِئْتَ فَاقْتُلْهُ وَإِنْ شِئْتَ فَدَعْهُ: فَقَالَ مُعَاوِيَةُ: مَا أَرَى هَذَا إِلَّا قَدْ أَخْرَجَ نَفْسَهُ مِنْ شَهَادَتِكُمْ وَحَبَسَ الْقَوْمَ بِمَرْجِ عَذْرَاءَ. فَوَصَلَ إِلَيْهِمُ الرَّجُلَانِ اللَّذَانِ أَلْحَقَهُمَا زِيَادٌ بِحُجْرٍ وَأَصْحَابِهِ، فَلَمَّا وَصَلَا سَارَ عَامِرُ بْنُ الْأَسْوَدِ الْعِجْلِيُّ إِلَى مُعَاوِيَةَ لِيُعْلِمَهُ بِهِمَا، فَقَامَ إِلَيْهِ حُجْرُ بْنُ عَدِيٍّ فِي قُيُودِهِ فَقَالَ لَهُ: أَبْلِغْ مُعَاوِيَةَ أَنَّ دِمَاءَنَا عَلَيْهِ حَرَامٌ، وَأَخْبِرْهُ أَنَّا قَدْ أُومِنَّا وَصَالَحْنَاهُ وَصَالَحَنَا، وَأَنَّا لَمْ نَقْتُلْ أَحَدًا مِنْ أَهْلِ الْقِبْلَةِ فَيَحِلَّ لَهُ دِمَاؤُنَا. فَدَخَلَ عَامِرٌ عَلَى مُعَاوِيَةَ فَأَخْبَرَهُ بِالرَّجُلَيْنِ، فَقَامَ يَزِيدُ بْنُ أَسَدٍ الْبَجَلِيُّ فَاسْتَوْهَبَهُ ابْنَيْ عَمِّهِ، وَهُمَا: عَاصِمٌ وَوَرْقَاءُ، وَكَانَ جَرِيرُ بْنُ عَبْدِ اللَّهِ الْبَجَلِيُّ قَدْ كَتَبَ فِيهِمَا يُزَكِّيهِمَا وَيَشْهَدُ لَهُمَا بِالْبَرَاءَةِ مِمَّا شُهِدَ عَلَيْهِمَا، فَأَطْلَقَهُمَا مُعَاوِيَةُ، وَشَفَعَ وَائِلُ بْنُ حُجْرٍ فِي الْأَرْقَمِ فَتَرَكَهُ لَهُ وَشَفَعَ أَبُو الْأَعْوَرِ السُّلَمِيُّ فِي عُتْبَةَ بْنِ الْأَخْنَسِ فَتَرَكَهُ، وَشَفَعَ حُمْرَةُ بْنُ مَالِكٍ الْهَمْدَانِيُّ فِي سَعْدِ بْنِ نَمِرَانَ فَوَهَبَهُ لَهُ، ( وَشَفَعَ حَبِيبُ بْنُ مَسْلَمَةَ فِي ابْنِ حَوِيَّةَ فَتَرَكَهُ لَهُ )، وَقَامَ مَالِكُ بْنُ هُبَيْرَةَ السَّكُونِيُّ فَقَالَ: دَعْ لِيَ ابْنَ عَمِّي حُجْرًا. فَقَالَ لَهُ: هُوَ رَأْسُ الْقَوْمِ وَأَخَافُ إِنْ خَلَّيْتُ سَبِيلَهُ أَنْ يُفْسِدَ عَلَيَّ مِصْرَهُ فَنَحْتَاجُ أَنْ نُشْخِصَكَ إِلَيْهِ بِالْعِرَاقِ: فَقَالَ: وَاللَّهِ مَا أَنْصَفْتَنِي يَا مُعَاوِيَةُ ! قَاتَلْتُ مَعَكَ ابْنَ عَمِّكَ يَوْمَ صِفِّينَ حَتَّى ظَفِرْتَ، وَعَلَا كَعْبُكَ وَلَمْ تَخَفِ الدَّوَائِرَ، ثُمَّ سَأَلْتُكَ ابْنَ عَمِّي فَمَنَعْتَنِي ! ثُمَّ انْصَرَفَ فَجَلَسَ فِي بَيْتِهِ. فَبَعَثَ مُعَاوِيَةُ هُدْبَةَ بْنَ فَيَّاضٍ الْقُضَاعِيَّ، وَالْحُصَيْنَ بْنَ عَبْدِ اللَّهِ الْكِلَابِيَّ، وَأَبَا شَرِيفٍ الْبَدِّيَّ إِلَى حُجْرٍ وَأَصْحَابِهِ لِيَقْتُلُوا مَنْ أُمِرُوا بِقَتْلِهِ مِنْهُمْ، فَأَتَوْهُمُ عِنْدَ الْمَسَاءِ: فَلَمَّا رَأَى الْخَثْعَمِيُّ أَحَدَهُمْ أَعْوَرَ قَالَ: يَقْتُلُ نِصْفَنَا وَيَتْرُكُ نِصْفَنَا، فَتَرَكُوا سِتَّةً وَقَتَلُوا ثَمَانِيَةً، وَقَالُوا لَهُمْ قَبْلَ الْقَتْلِ: إِنَّا قَدْ أُمِرْنَا أَنْ نَعْرِضَ عَلَيْكُمُ الْبَرَاءَةَ مِنْ عَلِيٍّ وَاللَّعْنَ لَهُ، فَإِنْ فَعَلْتُمْ تَرَكْنَاكُمْ وَإِنْ أَبَيْتُمْ قَتَلْنَاكُمْ: فَقَالُوا: لَسْنَا فَاعِلِي ذَلِكَ. فَأَمَرَ فَحُفِرَتِ الْقُبُورُ وَأُحْضِرَتِ الْأَكْفَانُ وَقَامَ حُجْرٌ وَأَصْحَابُهُ يُصَلُّونَ عَامَّةَ اللَّيْلِ: فَلَمَّا كَانَ الْغَدُ قَدَّمُوهُمْ لِيَقْتُلُوهُمْ فَقَالَ لَهُمْ حُجْرُ بْنُ عَدِيٍّ: اتْرُكُونِي أَتَوَضَّأُ وَأُصَلِّي فَإِنِّي مَا تَوَضَّأْتُ إِلَّا صَلَّيْتُ، فَتَرَكُوهُ، فَصَلَّى ثُمَّ انْصَرَفَ مِنْهَا وَقَالَ: وَاللَّهِ مَا صَلَّيْتُ صَلَاةً قَطُّ أَخَفَّ مِنْهَا، وَلَوْلَا أَنْ تَظُنُّوا فِيَّ جَزَعًا مِنَ الْمَوْتِ لَاسْتَكْثَرْتُ مِنْهَا: ثُمَّ قَالَ: اللَّهُمَّ إِنَّا نَسْتَعْدِيكَ عَلَى أُمَّتِنَا ! فَإِنَّ أَهْلَ الْكُوفَةِ شَهِدُوا عَلَيْنَا، وَإِنَّ أَهْلَ الشَّامِ يَقْتُلُونَنَا، أَمَا وَاللَّهِ لَئِنْ قَتَلْتُمُونِي بِهَا فَإِنِّي لَأَوَّلُ فَارِسٍ مِنَ الْمُسْلِمِينَ هَلَكَ فِي وَادِيهَا، وَأَوَّلُ رَجُلٍ مِنَ الْمُسْلِمِينَ نَبَحَتْهُ كِلَابُهَا ! ثُمَّ مَشَى إِلَيْهِ هُدْبَةُ بْنُ فَيَّاضٍ بِالسَّيْفِ فَارْتَعَدَ، فَقَالُوا لَهُ: زَعَمْتَ أَنَّكَ لَا تَجْزَعُ مِنَ الْمَوْتِ، فَابْرَأْ مِنْ صَاحِبِكَ وَنَدَعُكَ: فَقَالَ: وَمَا لِي لَا أَجْزَعُ وَأَرَى قَبْرًا مَحْفُورًا، وَكَفَنًا مَنْشُورًا، وَسَيْفًا مَشْهُورًا ! وَإِنِّي وَاللَّهِ إِنْ جَزِعْتُ مِنَ الْقَتْلِ لَا أَقُولُ مَا يُسْخِطُ الرَّبَّ. فَقَتَلُوهُ وَقَتَلُوا سِتَّةً. فَقَالَ عَبْدُ الرَّحْمَنِ بْنُ حَسَّانَ الْعَنْزِيَّ وَكَرِيمٌ الْخَثْعَمِيُّ: ابْعَثُوا بِنَا إِلَى أَمِيرِ الْمُؤْمِنِينَ فَنَحْنُ نَقُولُ فِي هَذَا الرَّجُلِ مِثْلَ مَقَالَتِهِ: فَاسْتَأْذَنُوا مُعَاوِيَةَ فِيهِمَا، فَأَذِنَ بِإِحْضَارِهِمَا: فَلَمَّا دَخَلَا عَلَيْهِ قَالَ الْخَثْعَمِيُّ: اللَّهَ اللَّهَ يَا مُعَاوِيَةُ ! فَإِنَّكَ مَنْقُولٌ مِنْ هَذِهِ الدَّارِ الزَّائِلَةِ إِلَى الدَّارِ الْآخِرَةِ الدَّائِمَةِ، ثُمَّ مَسْئُولٌ عَمَّا أَرَدْتَ بِسَفْكِ دِمَائِنَا ! فَقَالَ لَهُ: مَا تَقُولُ فِي عَلِيٍّ ؟ قَالَ: أَقُولُ فِيهِ قَوْلَكَ: قَالَ: أَتَبَرَّأُ مِنْ دِينِ عَلِيٍّ الَّذِي يَدِينُ اللَّهَ بِهِ ؟ فَسَكَتَ، وَقَامَ شَمِرُ بْنُ عَبْدِ اللَّهِ مِنْ بَنِي قُحَافَةَ ( بْنِ خَثْعَمَ ) فَاسْتَوْهَبَهُ، فَوَهَبَهُ لَهُ عَلَى أَنْ لَا يَدْخُلَ الْكُوفَةَ، فَاخْتَارَ الْمَوْصِلَ، فَكَانَ يَقُولُ: لَوْ مَاتَ مُعَاوِيَةُ قَدِمْتُ الْكُوفَةَ، فَمَاتَ قَبْلَ مُعَاوِيَةَ بِشَهْرٍ: ثُمَّ قَالَ لِعَبْدِ الرَّحْمَنِ بْنِ حَسَّانَ: يَا أَخَا رَبِيعَةَ مَا تَقُولُ فِي عَلِيٍّ ؟ قَالَ دَعْنِي وَلَا تَسْأَلْنِي فَهُوَ خَيْرٌ لَكَ: قَالَ: وَاللَّهِ لَا أَدَعُكَ: قَالَ: أَشْهَدُ أَنَّهُ كَانَ مِنَ الذَّاكِرِينَ اللَّهُ تَعَالَى كَثِيرًا، مِنَ الْآمِرِينَ بِالْحَقِّ وَالْقَائِمَيْنِ بِالْقِسْطِ وَالْعَافِينَ عَنِ النَّاسِ: قَالَ: فَمَا قَوْلُكَ فِي عُثْمَانَ ؟ قَالَ: هُوَ أَوَّلُ مَنْ فَتَحَ أَبْوَابَ الظُّلْمِ، وَأَغْلَقَ أَبْوَابَ الْحَقِّ: قَالَ: قَتَلْتَ نَفْسَكَ ! قَالَ: بَلْ إِيَّاكَ قَتَلْتُ، وَلَا رَبِيعَةَ بِالْوَادِي، يَعْنِي لِيَشْفَعُوا فِيهِ، فَرَدَّهُ مُعَاوِيَةُ إِلَى زِيَادٍ وَأَمْرَهُ أَنْ يَقْتُلَهُ شَرَّ قِتْلَةٍ، فَدَفَنَهُ حَيًّا. فَكَانَ الَّذِينَ قُتِلُوا: حُجْرُ بْنُ عَدِيٍّ، وَشَرِيكُ بْنُ شَدَّادٍ الْحَضْرَمِيُّ، وَصَيْفِيُّ بْنُ فَسِيلٍ الشَّيْبَانِيُّ، وَقَبِيصَةُ بْنُ ضُبَيْعَةَ الْعَبْسِيُّ، وَمُحْرِزُ بْنُ شِهَابٍ السَّعْدِيُّ التَّمِيمِيُّ، وَكِدَامُ بْنُ حَيَّانَ الْعَنْزِيُّ، وَعَبْدُ الرَّحْمَنِ بْنُ حَسَّانَ الْعَنْزِيُّ الَّذِي دَفَنَهُ زِيَادٌ حَيًّا، فَهَؤُلَاءِ السَّبْعَةُ قُتِلُوا وَدُفِنُوا وَصُلِّيَ عَلَيْهِمْ. قِيلَ: وَلَمَّا بَلَغَ الْحَسَنَ الْبَصْرِيَّ قَتْلُ حُجْرٍ وَأَصْحَابِهِ قَالَ: صَلَّوْا عَلَيْهِمْ وَكَفَّنُوهُمْ وَدَفَنُوهُمْ وَاسْتَقْبَلُوا بِهِمُ الْقِبْلَةَ ؟ قَالُوا نَعَمْ. قَالَ حَجَّوْهُمْ وَرَبِّ الْكَعْبَةِ ! وَأَمَّا مَالِكُ بْنُ هُبَيْرَةَ السَّكُونِيُّ فَحِينَ لَمْ يُشَفِّعْهُ مُعَاوِيَةُ فِي حُجْرٍ جَمَعَ قَوْمَهُ وَسَارَ بِهِمْ إِلَى عَذْرَاءَ لِيُخَلِّصَ حُجْرًا وَأَصْحَابَهُ، فَلَقِيَتْهُ قَتَلَتُهُمْ، فَلَمَّا رَأَوْهُ عَلِمُوا أَنَّهُ جَاءَ لِيُخَلِّصَ حُجْرًا، فَقَالَ لَهُمْ: مَا وَرَاءَكُمْ ؟ قَالُوا: قَدْ تَابَ الْقَوْمُ وَجِئْنَا لِنُخْبِرَ أَمِيرَ الْمُؤْمِنِينَ: فَسَكَتَ وَسَارَ إِلَى عَذْرَاءَ، فَلَقِيَهُ بَعْضُ مَنْ جَاءَ مِنْهَا فَأَخْبَرَهُ بِقَتْلِ الْقَوْمِ، فَأَرْسَلَ الْخَيْلَ فِي إِثْرِ قَتَلَتِهِمْ فَلَمْ يُدْرِكُوهُمْ، وَدَخَلُوا عَلَى مُعَاوِيَةَ فَأَخْبَرُوهُ، فَقَالَ لَهُمْ: إِنَّمَا هِيَ حَرَارَةٌ يَجِدُهَا فِي نَفْسِهِ وَكَأَنَّهَا طُفِئَتْ، وَعَادَ مَالِكٌ إِلَى بَيْتِهِ وَلَمْ يَأْتِ مُعَاوِيَةَ، فَلَمَّا كَانَ اللَّيْلُ أَرْسَلَ إِلَيْهِ مُعَاوِيَةُ بِمِائَةِ أَلْفِ دِرْهَمٍ وَقَالَ: مَا مَنَعَنِي أَنْ أُشَفِّعَكَ إِلَّا خَوْفًا أَنْ يُعِيدُوا لَنَا حَرْبًا، فَيَكُونَ فِي ذَلِكَ مِنَ الْبَلَاءِ عَلَى الْمُسْلِمِينَ مَا هُوَ أَعْظَمُ مِنْ قَتْلِ حُجْرٍ. فَأَخَذَهَا وَطَابَتْ نَفْسُهُ. وَلَمَّا بَلَغَ خَبَرُ حُجْرٍ عَائِشَةَ أَرْسَلَتْ عَبْدَ الرَّحْمَنِ بْنَ الْحَارِثِ إِلَى مُعَاوِيَةَ فِيهِ وَفِي أَصْحَابِهِ، فَقَدِمَ عَلَيْهِ وَقَدْ قَتَلَهُمْ، فَقَالَ لَهُ عَبْدُ الرَّحْمَنِ: أَيْنَ غَابَ عَنْكَ حُلْمُ أَبِي سُفْيَانَ ؟ قَالَ: حِينَ غَابَ عَنِّي مِثْلُكَ مِنْ حُلَمَاءِ قَوْمِي وَحَمَلَنِي ابْنُ سُمَيَّةَ فَاحْتَمَلْتُ. وَقَالَتْ عَائِشَةُ: لَوْلَا أَنَّا لَمْ نُغَيِّرْ شَيْئًا إِلَّا صَارَتْ بِنَا الْأُمُورُ إِلَى مَا هُوَ أَشَدُّ مِنْهُ لَغَيَّرَنَا قَتْلُ حُجْرٍ، أَمَا وَاللَّهِ إِنْ كَانَ مَا عَلِمْتُ لَمُسْلِمًا حَجَّاجًا مُعْتَمِرًا. وَقَالَ الْحَسَنُ الْبَصْرِيُّ: أَرْبَعُ خِصَالٍ كُنَّ فِي مُعَاوِيَةَ، لَوْ لَمْ تَكُنْ فِيهِ إِلَّا وَاحِدَةٌ لَكَانَتْ مُوبِقَةً: انْتِزَاؤُهُ عَلَى هَذِهِ الْأُمَّةِ بِالسَّيْفِ حَتَّى أَخَذَ الْأَمْرَ مِنْ غَيْرِ مَشُورَةٍ، وَفِيهِمْ بَقَايَا الصَّحَابَةِ وَذَوُو الْفَضِيلَةِ، وَاسْتِخْلَافُهُ بَعْدَهُ ابْنَهُ سِكِّيرًا خِمِّيرًا، يَلْبَسُ الْحَرِيرَ وَيَضْرِبُ بِالطَّنَابِيرِ، وَادِّعَاؤُهُ زِيَادًا، وَقَدْ قَالَ رَسُولُ اللَّهِ، ﷺ: الْوَلَدُ لِلْفِرَاشِ وَلِلْعَاهِرِ الْحَجَرُ، وَقَتْلُهُ حُجْرًا وَأَصْحَابَ حُجْرٍ، فَيَا وَيْلًا لَهُ مِنْ حُجْرٍ ! وَيَا وَيْلًا لَهُ مِنْ حُجْرٍ وَأَصْحَابِ حُجْرٍ ! قِيلَ: وَكَانَ النَّاسُ يَقُولُونَ: أَوَّلُ ذُلٍّ دَخَلَ الْكُوفَةَ مَوْتُ الْحَسَنِ بْنِ عَلِيٍّ، وَقَتْلُ حُجْرٍ، وَدَعْوَةُ زِيَادٍ، وَقَالَتْ هِنْدُ بِنْتُ زَيْدٍ الْأَنْصَارِيَّةُ تَرْثِي حُجْرًا، وَكَانَتْ تَتَشَيَّعُ: تَرَفَّعْ أَيُّهَا الْقَمَرُ الْمُنِيرُ تَبَصَّرْ هَلْ تَرَى حُجْرًا يَسِيرُ يَسِيرُ إِلَى مُعَاوِيَةَ بْنِ حَرْبٍ لِيَقْتُلَهُ كَمَا زَعَمَ الْأَمِيرُ تَجَبَّرَتِ الْجَبَابِرُ بَعْدَ حُجْرٍ وَطَابَ لَهَا الْخَوَرْنَقُ وَالسَّدِيرُ وَأَصْبَحَتِ الْبِلَادُ لَهُ مُحُولًا كَأَنَّ لَمْ يُحْيِهَا مُزْنٌ مَطِيرُ أَلَا يَا حُجْرُ حُجْرَ بَنِي عَدِيٍّ تَلَقَّتْكَ السَّلَامَةُ وَالسُّرُورُ أَخَافُ عَلَيْكَ مَا أَرْدَى عَدِيًّا وَشَيْخًا فِي دِمَشْقَ لَهُ زَئِيرُ فَإِنْ تَهْلِكْ فَكُلُّ زَعِيمِ قَوْمٍ مِنَ الدُّنْيَا إِلَى هُلْكٍ يَصِيرُ وَقَدْ قِيلَ فِي قَتْلِهِ غَيْرُ مَا تَقَدَّمَ: وَهُوَ أَنَّ زِيَادًا خَطَبَ يَوْمَ جُمُعَةٍ فَأَطَالَ الْخُطْبَةَ وَأَخَّرَ الصَّلَاةَ، فَقَالَ لَهُ حُجْرُ بْنُ عَدِيٍّ: الصَّلَاةُ. فَمَضَى فِي خُطْبَتِهِ. فَقَالَ لَهُ: الصَّلَاةُ: فَمَضَى فِي خُطْبَتِهِ. فَلَمَّا خَشِيَ حُجْرُ بْنُ عَدِيٍّ فَوْتَ الصَّلَاةِ ضَرَبَ بِيَدِهِ إِلَى كَفٍّ مِنْ حَصَى وَقَامَ إِلَى الصَّلَاةِ وَقَامَ النَّاسُ مَعَهُ: فَلَمَّا رَأَى زِيَادٌ ذَلِكَ نَزَلَ فَصَلَّى بِالنَّاسِ وَكَتَبَ إِلَى مُعَاوِيَةَ وَكَثَّرَ عَلَيْهِ، فَكَتَبَ إِلَيْهِ مُعَاوِيَةُ لِيَشُدَّهُ فِي الْحَدِيدِ وَيُرْسِلَهُ إِلَيْهِ. فَلَمَّا أَرَادَ أَخْذَهُ قَامَ قَوْمُهُ لِيَمْنَعُوهُ، فَقَالَ حُجْرٌ: لَا وَلَكِنْ سَمْعًا وَطَاعَةً: فَشُدَّ فِي الْحَدِيدِ وَحُمِلَ إِلَى مُعَاوِيَةَ: فَلَمَّا دَخَلَ عَلَيْهِ قَالَ: السَّلَامُ عَلَيْكَ يَا أَمِيرَ الْمُؤْمِنِينَ ! فَقَالَ مُعَاوِيَةُ: أَأَمِيرُ الْمُؤْمِنِينَ أَنَا ؟ وَاللَّهِ لَا أُقِيلُكَ وَلَا أَسَتَقِيلُكَ ! أَخْرِجُوهُ فَاضْرِبُوا عُنُقَهُ ! فَقَالَ حُجْرٌ لِلَّذِينِ يَلُونَ أَمْرَهُ: دَعُونِي حَتَّى أُصَلِّيَ رَكْعَتَيْنِ: فَقَالُوا: صَلِّ، فَصَلَّى رَكْعَتَيْنِ خَفَّفَ فِيهِمَا، ثُمَّ قَالَ: لَوْلَا أَنْ تَظُنُّوا بِي غَيْرَ الَّذِي أَرَدْتُ لَأَطَلْتُهَا، وَقَالَ لِمَنْ حَضَرَهُ مِنْ قَوْمِهِ: لَا تُطْلِقُوا عَنِّي حَدِيدًا وَلَا تَغْسِلُوا عَنِّي دَمًا، فَإِنِّي لَاقٍ مُعَاوِيَةَ غَدًا عَلَى الْجَادَّةِ، وَضُرِبَتْ عُنُقُهُ: قَالَ: فَلَقِيَتْ عَائِشَةُ مُعَاوِيَةَ فَقَالَتْ لَهُ: أَيْنَ كَانَ حِلْمُكَ عَنْ حُجْرٍ ؟ فَقَالَ: لَمْ يَحْضُرْنِي رَشِيدٌ: قَالَ ابْنُ سِيرِينَ: بَلَغَنَا أَنَّ مُعَاوِيَةَ لَمَّا حَضَرَتْهُ الْوَفَاةُ جَعَلَ يَقُولُ: يَوْمِي مِنْكَ يَا حُجْرُ طَوِيلٌ ! سَعِيدُ بْنُ زَيْدِ بْنِ عَمْرِو بْنِ نُفَيْلٍ سَعِيدُ بْنُ زَيْدِ بْنِ عَمْرِو بْنِ نُفَيْلٍ : أَسْلَمَ قَبْلَ أَنْ يَدْخُلَ رَسُولُ اللَّهِ ﷺ دَارَ الْأَرْقَمِ وَقَبْلَ أَنْ يَدْعُوَ فِيهَا. وَبَعَثَهُ رَسُولُ اللَّهِ ﷺ مَعَ طَلْحَةَ، يَتَجَسَّسَانِ خَبَرَ الْعِيرِ فَفَاتَتْهُمَا بَدْرٌ، فَضَرَبَ لَهُمَا رَسُولُ اللَّهِ ﷺ بِسِهَامِهِمَا وَأُجُورِهِمَا. وَقَدِمَا الْمَدِينَةَ فِي الْيَوْمِ الَّذِي لَقِيَ رَسُولُ اللَّهِ ﷺ الْمُشْرِكِينَ بِبَدْرٍ. وَشَهِدَ سَعِيدٌ أُحُدًا وَالْخَنْدَقَ وَالْمَشَاهِدَ بَعْدَهَا مَعَ رَسُولِ اللَّهِ ﷺ، وَتُوُفِّيَ بِالْعَقِيقِ فِي هَذِهِ السَّنَةِ، وَغَسَّلَهُ سَعْدُ بْنُ أَبِي وَقَّاصٍ، وَحُمِلَ إِلَى الْمَدِينَةِ فَدُفِنَ بِهَا وَهُوَ ابْنُ بِضْعٍ وَسَبْعِينَ سَنَةً. وَكَانَ رَجُلًا طِوَالًا، أَدَمَ أَشْعَرَ. عَبْدُ اللَّهِ بْنُ أُنَيْسِ بْنِ أَسْعَدَ بْنِ حَرَامٍ عَبْدُ اللَّهِ بْنُ أُنَيْسِ بْنِ أَسْعَدَ بْنِ حَرَامٍ، أَبُو يَحْيَى : شَهِدَ الْعَقَبَةَ مَعَ السَّبْعِينَ، وَكَانَ يَكْسِرُ أَصْنَامَ بَنِي سَلَمَةَ هُوَ وَمُعَاذُ بْنُ جَبَلٍ لَمَّا أَسْلَمَا. وَلَمْ يَشْهَدْ بَدْرًا، لَكِنَّهُ شَهِدَ أُحُدًا وَمَا بَعْدَهَا، وَبَعَثَهُ رَسُولُ اللَّهِ ﷺ بِسَرِيَّةٍ وَحْدَهُ إِلَى سُفْيَانَ بْنِ خَالِدِ بْنِ نُبَيْحٍ الْهُذَلِيِّ وَأَمَرَهُ أَنْ يَقْتُلَهُ، فَخَرَجَ فَقَتَلَهُ ثُمَّ قَدِمَ فَأَخْبَرَ النَّبِيَّ ﷺ فَأَعْطَاهُ مِخْصَرًا - يَعْنِي عَصًا - فَقَالَ: خُذْ هَذِهِ تَنْخَصِرُ بِهَا يَوْمَ الْقِيَامَةِ فَإِنَّ الْمُنْخَصِرِينَ يَوْمَئِذٍ قَلِيلٌ ". فَلَمَّا حَضَرَتْهُ الْوَفَاةُ أَمَرَ أَنْ تُدْفَنَ مَعَهُ فِي أَكْفَانِهِ، وَمَاتَ بِالْمَدِينَةِ فِي خِلَافَةِ مُعَاوِيَةَ. نُفَيْعُ بْنُ الْحَارِثِ، أَبُو بَكْرَةَ نُفَيْعُ بْنُ الْحَارِثِ، أَبُو بَكْرَةَ: وَيُقَالُ: اسْمُهُ مَسْرُوحٌ، [وَيُقَالُ: نُفَيْعُ بْنُ مَسْرُوحٍ ]، وَأُمُّهُ سُمَيَّةُ، وَهُوَ أَخُو زِيَادِ ابْنِ سُمَيَّةَ بْنِ أَبِي سُفْيَانَ لِأُمِّهِ. كَانَ عَبْدًا لِبَعْضِ أَهْلِ الطَّائِفِ، فَلَمَّا حَاصَرَهُمْ رَسُولُ اللَّهِ ﷺ نَادَى مُنَادِيهِ: أَيُّمَا عَبْدٍ نَزَلَ مِنَ الْحِصْنِ وَخَرَجَ إِلَيْنَا فَهُوَ حُرٌّ، فَخَرَجَ بِضْعَةَ عَشْرَ مِنْهُمْ أَبُو بَكْرَةَ، تَدَلَّى مِنْ بَكَرَةٍ، فَكُنِّيَ أَبَا بَكْرَةَ. وَكَانَ يَقُولُ: أَنَا مَوْلَى رَسُولِ اللَّهِ ﷺ. سَكَنَ الْبَصْرَةَ، وَرَوَى عَنْ رَسُولِ اللَّهِ ﷺ. وعَنْ عُيَيْنَةَ بْنِ عَبْدِ الرَّحْمَنِ، قَالَ: حَدَّثَنِي أَبِي، قَالَ: لَمَّا اشْتَكَى أَبُو بَكْرَةَ عَرَضَ عَلَيْهُ بَنُوهُ أَنْ يَأْتُوهُ بِطَبِيبٍ فَأَبَى، فَلَمَّا نَزَلَ بِهِ الْمَوْتُ وَعَرَفَ الْمَوْتَ مِنْ نَفْسِهِ وَعَرَفُوهُ مِنْهُ، قَالَ: أَيْنَ طَبِيبُكُمْ لِيَرُدَّهَا إِنْ كَانَ صَادِقًا، قَالُوا: وَمَا يُغْنِي الْآنَ، قَالَ: وَقَبْلَ الْآنَ. قَالَ: وَجَاءَتِ ابْنَتُهُ أَمَةُ اللَّهِ، فَلَمَّا رَأَتْ مَا بِهِ بَكَتْ، فَقَالَ: أَيْ بُنَيَّةُ لَا تَبْكِي، قَالَتْ: يَا أَبَهْ، فَإِذَا لَمْ أَبْكِ عَلَيْكَ فَعَلَى مَنْ أَبْكِي ؟ فَقَالَ: لَا تَبْكِي، فَوَالَّذِي نَفْسِي بِيَدِهِ مَا عَلَى الْأَرْضِ نَفْسٌ أَحَبُّ إِلَيَّ أَنْ تَكُونَ قَدْ خَرَجَتْ مِنْ نَفْسِي هَذِهِ، وَلَا نَفْسُ هَذَا الذُّبَابِ الطَّائِرِ. وَأَقْبَلَ عَلَى حُمْرَانَ بْنِ أَبَانَ وَهُوَ عِنْدَ رَأْسِهِ، فَقَالَ: لَا أُخْبِرُكَ مِمَّ ذَاكَ، خَشِيتُ وَاللَّهِ أَنْ يَجِيءَ أَمْرٌ يَحُولُ بَيْنِي وَبَيْنَ الْإِسْلَامِ، ثُمَّ جَاءَ أَنَسُ بْنُ مَالِكٍ فَقَعَدَ بَيْنَ يَدَيْهِ وَأَخَذَ بِيَدِهِ وَقَالَ: إِنَّ ابْنَ أُمِّكَ زِيَادًا أَرْسَلَنِي إِلَيْكَ يُقْرِئُكَ السَّلَامَ وَقَدْ بَلَغَهُ الَّذِي نَزَلَ بِكَ مِنْ قَضَاءِ اللَّهِ تَعَالَى، فَأَحَبَّ أَنْ يُحْدِثَ بِكَ عَهْدًا وَأَنْ يُسَلِّمَ عَلَيْكَ وَأَنْ يُفَارِقَكَ عَنْ رِضًى، قَالَ: أَفَمُبِلِّغُهُ أَنْتَ عَنِّي ؟ قَالَ: نَعَمْ، قَالَ: فَإِنِّي أُحَرِّجُ عَلَيْهِ أَنْ يَدْخُلَ لِي بَيْتًا وَيَحْضُرَ لِي جِنَازَةً، قَالَ: لِمَ يَرْحَمُكَ اللَّهُ وَقَدْ كَانَ لَكَ مُعَظِّمًا وَلِبَنِيكَ وَاصِلًا، قَالَ: فِي ذَلِكَ غَضِبْتُ عَلَيْهِ، قَالَ: فَفِي خَاصَّةِ نَفْسِكَ، فَمَا عَلِمْتُهُ إِلَّا مُجْتَهِدًا، قَالَ: فَأَجْلِسُونِي، فَأَجْلَسُوهُ فَقَالَ: نَشَدْتُكَ بِاللَّهِ لَمَا حَدَّثْتَنِي عَنْ أَهْلِ النَّهْرِ، أَكَانُوا مُجْتَهِدِينَ ؟ قَالُوا: نَعَمْ، قَالَ: أَفَأَصَابُوا أَمْ أَخْطَأُوا، قَالَ: هُوَ ذَاكَ، ثُمَّ قَالَ: أَضْجِعُونِي. فَرَجَعَ أَنَسٌ إِلَى زِيَادٍ فَأَبْلَغَهُ، فَرَكِبَ مُتَوَجِّهًا إِلَى الْكُوفَةِ فَتُوُفِّيَ، فَقَدَّمَ بَنُوهُ أَبَا بَرْزَةَ فَصَلَّى عَلَيْهِ. وَفِيهَا تُوُفِّيَتْ أُمُّ الْمُؤْمِنِينَ مَيْمُونَةُ بِنْتُ الْحَارِثِ الْهِلَالِيَّةُ ، تَزَوَّجَهَا رَسُولُ اللَّهِ ﷺ فِي عُمْرَةِ الْقَضَاءِ سَنَةَ سَبْعٍ. قَالَ ابْنُ عَبَّاسٍ، وَكَانَ ابْنَ أُخْتِهَا أُمِّ الْفَضْلِ لُبَابَةَ بِنْتِ الْحَارِثِ: تَزَوَّجَهَا رَسُولُ اللَّهِ ﷺ وَهُوَ مُحْرِمٌ. أَخْرَجَاهُ. وَثَبَتَ فِي " صَحِيحِ مُسْلِمٍ " عَنْهَا أَنَّهُمَا كَانَا حَلَالَيْنِ. وَقَوْلُهَا مُقَدَّمٌ عِنْدَ الْأَكْثَرِينَ عَلَى قَوْلِ ابْنِ عَبَّاسٍ. وَرَوَى التِّرْمِذِيُّ عَنْ أَبِي رَافِعٍ - وَكَانَ هُوَ السَّفِيرَ بَيْنَهُمَا - أَنَّهُمَا كَانَا حَلَالَيْنِ. وَيُقَالُ: كَانَ اسْمُهَا بَرَّةَ، فَسَمَّاهَا رَسُولُ اللَّهِ ﷺ مَيْمُونَةَ. وَتُوُفِّيتُ بِسَرَفٍ بَيْنَ مَكَّةَ وَالْمَدِينَةِ حَيْثُ بَنَى بِهَا رَسُولُ اللَّهِ ﷺ فِي هَذِهِ السَّنَةِ. وَقِيلَ: فِي سَنَةِ ثَلَاثٍ وَسِتِّينَ. وَقِيلَ: سَنَةَ سِتٍّ وَسِتِّينَ. وَالْمَشْهُورُ الْأَوَّلُ، وَصَلَّى عَلَيْهَا ابْنُ أُخْتِهَا عَبْدُ اللَّهِ بْنُ عَبَّاسٍ ؓ.
✧ Those of the notables who died in this year Jaʿfar b. Abī Sufyān b. al-Ḥārith b. ʿAbd al-Muṭṭalib Jaʿfar b. Abī Sufyān b. al-Ḥārith b. ʿAbd al-Muṭṭalib: He came with his father to the Messenger of God ﷺ and they both embraced Islam, and he fought alongside the Messenger of God ﷺ at Makkah and Ḥunayn and stood firm that day. Jarīr b. ʿAbd Allāh b. Mālik b. Naṣr b. Thaʿlabah Jarīr b. ʿAbd Allāh b. Mālik b. Naṣr b. Thaʿlabah, and it was said: Jarīr b. ʿAbd Allāh b. Jābir b. Mālik, he was called Abū ʿAmr, and it was said: Abū ʿAbd Allāh: He came to Madinah in Ramaḍān of the year ten and embraced Islam. He said: When I drew near to Madinah, I made my riding camel kneel, then I untied my saddlebag and put on my finery. I entered upon the Messenger of God ﷺ while he was delivering a sermon, and I greeted him. The people stared at me, so I said to my companion: Did the Messenger of God ﷺ mention anything about me? He said: Yes, he mentioned you and spoke well of you among us while he was preaching. He said: “There will enter upon you now from this mountain pass — or from this gate — one of the best of the people of Yemen, on whose face is the mark of a king.” So I praised God for what He had bestowed upon me. When Jarīr came to pledge allegiance to the Messenger of God ﷺ, he spread a garment for him to sit upon, and said: “When a noble man of a people comes to you, honor him.” Jarīr was a leader among his people. The Messenger of God ﷺ sent him to demolish Dhū al-Khalaṣah, which was a house belonging to Khathʿam called the Yemeni Kaʿbah, so he set it on fire. From al-Shaʿbī: ʿUmar was in a house with Jarīr b. ʿAbd Allāh and noticed an odor, so he said: I adjure the one who made this odor to rise and perform ablution. Jarīr said: O Commander of the Faithful, or let all the people perform ablution together. ʿUmar said: May God have mercy on you, what an excellent leader you were in the Jāhiliyyah, and what an excellent leader you are in Islam. Ibn Saʿd said: Yazīd b. Jarīr reported from his father that ʿUmar said to him while the people were wary of Iraq and fighting the Persians: March with your people, and whatever you conquer, a quarter of it is yours. When the spoils — the spoils of Jalūlāʾ — were gathered, Jarīr claimed that he had a quarter of all of it. Saʿd wrote to ʿUmar b. al-Khaṭṭāb about that, and ʿUmar wrote: Jarīr has spoken the truth, and I did say that to him. If he wishes to be one who fought with his people for a payment, then give him his payment; and if he fought for God and for his religion and his honor, then he is a man of the Muslims, having what they have and owing what they owe. When the letter came to Saʿd, he informed Jarīr of that, and Jarīr said: The Commander of the Faithful has spoken the truth. I have no need of it; rather, I am a man of the Muslims. Scholars of the campaigns said: Jarīr was present with the Muslims on the day of al-Madāʾin, and when Kufa was established as a garrison town, he settled there. He remained there until the caliphate of ʿUthmān, then when the turmoil arose, he moved to Qarqīsiyā and lived there until he died and was buried there. From Khalīfah, who said: Jarīr settled in Qarqīsiyā and died there in the year fifty-one. Muḥammad b. al-Muthannā said likewise. Hishām b. Muḥammad al-Kalbī said: He died in the year fifty-four. Ḥārithah b. al-Nuʿmān b. Nafʿ, Abū ʿAbd Allāh al-Anṣārī Ḥārithah b. al-Nuʿmān b. Nafʿ, Abū ʿAbd Allāh al-Anṣārī: He witnessed Badr and all the battles with the Messenger of God ﷺ. From Muḥammad b. Saʿd, who said: Ḥārithah said: I saw Jibrīl twice: when the Messenger of God ﷺ went out to Banū Qurayẓah, he passed by us in the form of Diḥyah, and when we returned from Khaybar, I passed by while he was speaking to the Prophet ﷺ but I did not greet him. Jibrīl said: Who is this? He said: Ḥārithah. He said: Had he greeted, we would have returned his greeting. Ibn Saʿd said: Al-Wāqidī said: Ḥārithah had dwellings near the dwellings of the Prophet ﷺ in Madinah, and every time the Prophet ﷺ took a new wife, he moved from one dwelling after another, until the Prophet ﷺ said: “I have felt ashamed before Ḥārithah because of how he keeps moving for us from his dwellings.” From Muḥammad b. ʿUthmān, from his father: Ḥārithah b. al-Nuʿmān had lost his sight, so he tied a thread from his prayer place to the door of his room, and placed beside him a basket containing dates and other things. Whenever a beggar asked, he would take some of those dates, then follow the thread to the door of the room and hand them to the beggar. His family would say: We can take care of that for you. He would say: I heard the Messenger of God ﷺ say: “Giving to the beggar protects from an evil death.” Ḥujr b. ʿAdī And in this year: the killing of Ḥujr b. ʿAdī. He is Ḥujr b. ʿAdī b. Jabalah b. ʿAdī b. Rabīʿah b. Muʿāwiyah al-Akramīn b. al-Ḥārith b. Muʿāwiyah b. Thawr b. Murtaʿ b. Kindī al-Kūfī. He was called Ḥujr al-Khayr, and he was also called Ḥujr b. al-Adbar because his father ʿAdī was stabbed while fleeing, so he was named al-Adbar. Ḥujr was called Abū ʿAbd al-Raḥmān, and he was from Kindah, one of the leaders of the people of Kufa. Ibn ʿAsākir said: He came as a delegate to the Prophet ﷺ and heard ʿAlī, ʿAmmār, and Sharāḥīl b. Murrah — and it is said: Shuraḥbīl b. Murrah. From him narrated his mawlā Abū Laylā, ʿAbd al-Raḥmān b. ʿĀbis, and Abū al-Bakhtarī al-Ṭāʾī. He campaigned in Syria in the army that conquered ʿAdhrāʾ, and he witnessed Ṣiffīn with ʿAlī as a commander. He was killed at ʿAdhrāʾ, a village near Damascus, and the mosque of his grave there is well known. Then Ibn ʿAsākir cited with his chains of transmission from Ḥujr, and mentioned a good portion of his narration from ʿAlī and others. Muḥammad b. Saʿd mentioned him in the fourth class of the Companions and mentioned his delegation, then he mentioned him in the first class of the Followers of the people of Kufa, saying: He was trustworthy and well known, and he did not narrate anything from anyone other than ʿAlī. Ibn ʿAsākir said: Rather, he did narrate from ʿAmmār and Shurāḥīl b. Murrah. Abū Aḥmad al-ʿAskarī said: Most traditionists do not affirm his companionship. He witnessed al-Qādisiyyah, conquered Marj ʿAdhrāʾ, and witnessed the Camel and Ṣiffīn. With ʿAlī were Ḥujr al-Khayr — that is, this Ḥujr b. ʿAdī — and Ḥujr al-Sharr, who is Ḥujr b. Yazīd b. Salamah b. Murrah. Al-Marzubānī said: It has been narrated that Ḥujr b. ʿAdī came as a delegate to the Messenger of God ﷺ with his brother Hāniʾ b. ʿAdī. This man was one of the most devout and ascetic of people. He was dutiful to his mother, and he prayed and fasted much. Abū Maʿshar said: He never broke wind without performing ablution, and he never performed ablution without praying two rakʿahs. More than one person said this. The reason for the killing of Ḥujr b. ʿAdī The reason for his killing: When Muʿāwiyah b. Abī Sufyān appointed al-Mughīrah b. Shuʿbah over Kufa, he said to him: I had intended to entrust you with many things, but I am leaving them, relying on your insight into what pleases me and strengthens my authority. Al-Mughīrah remained over Kufa as governor for Muʿāwiyah for seven years and some months, with good conduct, except that he did not cease to pray for ʿUthmān and speak ill of ʿAlī ؓ. Whenever Ḥujr b. ʿAdī heard that, he said: I testify that the one you disparage is more deserving of virtue, and the one you praise is more deserving of blame. Al-Mughīrah would say to him: Woe to you, fear the anger of the ruler and his violence. One day al-Mughīrah stood and praised ʿUthmān, and Ḥujr shouted at him: You have withheld our stipends and become obsessed with praising the criminals. More than thirty men stood with him saying: Ḥujr has spoken the truth; order our stipends to be given to us. Al-Mughīrah came down and his people entered upon him and said: Why do you leave this man to be daring against your authority? If it reaches Muʿāwiyah, he will be angry with you. Al-Mughīrah said to them: I have killed him, for a governor will come after me and think he is like me, and he will do to him something like what you see him doing to me, and he will seize him at the first opportunity and kill him with the worst killing. My appointed time has drawn near, and I do not like to initiate for the people of this city the killing of their best men, so that they become happy and I become wretched, and Muʿāwiyah becomes mighty in this world while al-Mughīrah becomes abased on the Day of Resurrection. But I will accept from their good-doers, pardon their wrongdoers, and admonish their wicked until death separates me from them. They will remember me, and if only they had tried governors after me. Then al-Mughīrah died and Ziyād became governor. He stood before the people and delivered a sermon upon his arrival, then he asked mercy for ʿUthmān, praised his companions, and cursed his killers. Ḥujr stood and did as he used to do with al-Mughīrah. Ziyād returned to Basra and appointed ʿAmr b. Ḥurayth as his deputy over Kufa. It reached him that Ḥujr was gathering the partisans of ʿAlī, and they openly cursed Muʿāwiyah and dissociated from him, and that they threw pebbles at ʿAmr b. Ḥurayth. Ziyād set out to Kufa and entered it, ascended the pulpit, praised and extolled God while Ḥujr was sitting. Then he said: To proceed: the outcome of oppression and error is evil. These people have become numerous and insolent; they have felt safe from me and have become bold against God. If you do not straighten up, I will treat you with your own medicine. I am nothing if I do not protect Kufa from Ḥujr and make him an example for those after him. Woe to your mother, O Ḥujr! The evening meal has fallen upon you with a wolf. He sent for Ḥujr, summoning him while he was in the mosque. When Ziyād's messenger came to summon him, his companions said: Do not go to him, and no honor to him. The messenger returned and informed Ziyād, so he ordered his chief of police, Shaddād b. al-Haytham al-Hilālī, to send a group to him. He did so, and Ḥujr's companions reviled them, so they returned and informed Ziyād. He gathered the people of Kufa and said: You wound with one hand and heal with the other! Your bodies are with me and your hearts are with Ḥujr the fool! This, by God, is from your treachery! By God, either your innocence becomes clear to me, or I will bring you people by whom I will straighten your crookedness and your pride! They said: God forbid that we should have any opinion other than obedience to you and what pleases you. He said: Then let every man of you stand and call away from Ḥujr those of his kinsmen and family who are with him. They did so and removed most of his companions from him. Ziyād said to his chief of police: Go to Ḥujr; if he follows you, bring him to me; otherwise, attack them with swords until you bring him to me. The chief of police came to summon him, and his companions prevented him from answering. He charged them, and Abū al-ʿAmarratah al-Kindī said to Ḥujr: There is no one with you who has a sword but me, and my sword will not avail you. Rise and join your family; your people will protect you. Ziyād was watching them from the pulpit, and Ziyād's men surrounded them. A man from al-Ḥamrāʾ struck the head of ʿAmr b. al-Ḥamiq with his club and he fell. His companions carried him to the Azd, and he hid among them until he left. Ḥujr's companions withdrew to the gates of Kindah, and one of the police struck the hand of ʿĀʾidh b. Ḥamlah al-Tamīmī and broke his tooth. He took a club from one of the police and fought with it, protecting Ḥujr and his companions until they left the gates of Kindah. Ḥujr's mule was brought to him, and Abū al-ʿAmarratah said to him: Mount, for you have killed us and yourself. He helped him mount, and Abū al-ʿAmarratah mounted his horse. Yazīd b. Ṭarīf al-Muslī caught up with him and struck Abū al-ʿAmarratah on the thigh with the club. Abū al-ʿAmarratah took his sword and struck him on the head, and he fell; then he recovered. About him ʿAbd Allāh b. Hammām al-Salūlī said: How base is the base-born son! What brought you, unhorsed, to a hero of courage and firmness, Who repeatedly strikes the armored ones with his sword Upon the heads in the fray, not ignoble, To the horseman of the two caves on the day they met At Ṣiffīn, a chief, the best offspring of chiefs! You thought the fighting of Ibn Barṣāʾ al-Ḥitār Was like your fighting Zayd on the day of Dār Ḥakīm! That sword was the first sword struck in Kufa in a dispute among the people. Ḥujr and Abū al-ʿAmarratah went to Ḥujr's house, and many people gathered to them, but not many of Kindah came to him. Ziyād, while on the pulpit, sent Madhḥij and Hamdān to the cemetery of Kindah, ordering them to bring him Ḥujr. He sent the rest of the people of Yemen to the cemetery of the hunters, ordering them to go to their companion Ḥujr and bring him to him. They did so. Madhḥij and Hamdān entered the cemetery of Kindah and seized everyone they found, and Ziyād praised them. When Ḥujr saw how few were with him, he ordered them to disperse, saying: You have no strength against those who have gathered against you, and I do not want you to perish. They left, and Madhḥij and Hamdān caught up with them and fought them. They captured Qays b. Yazīd, and the rest escaped. Ḥujr took a road to Banū Ḥūt and entered the house of a man of theirs called Sulaym b. Yazīd. The pursuers caught up with him, and Sulaym took his sword to fight, but his daughters wept. Ḥujr said: How bad it would be for me to bring this upon your daughters! He said: By God, you will not be taken from my house as a captive or a corpse while I am alive. Ḥujr went out through a small gate in his house and came to al-Nakhaʿ, where he stayed at the house of ʿAbd Allāh b. al-Ḥārith, the brother of al-Ashtar, who received him well. While he was with him, it was said to him: The police are asking about you in al-Nakhaʿ. The reason for that was that a black slave woman met them and asked: Whom are you seeking? They said: Ḥujr b. ʿAdī. She said: He is in al-Nakhaʿ. Ḥujr left him and went to al-Azd, hiding with Rabīʿah b. Nājid. When they were unable to find him, Ziyād summoned Muḥammad b. al-Ashʿath and said to him: By God, you will bring him to me, or I will cut down every palm tree of yours and demolish your houses, and then you will not escape me until I cut you limb by limb. He asked for a delay, and Ziyād granted him three days. He brought Qays b. Yazīd as a captive, and Ziyād said to him: No harm to you. I know your opinion about ʿUthmān and your service with Muʿāwiyah at Ṣiffīn, and that you fought with Ḥujr only out of tribal zeal. I have forgiven that for you, but bring me your brother ʿUmayr. Qays sought a guarantee of safety for him from Ziyād for his property and blood, and Ziyād granted it. He brought him, wounded, and Ziyād loaded him with iron and ordered men to lift him and throw him down. They did that repeatedly. Qays b. Yazīd said to Ziyād: Did you not guarantee him safety? He said: Yes, I guaranteed his blood, and I will not shed blood for him. Then he fined him and released him. Ḥujr b. ʿAdī stayed in the house of Rabīʿah for a day and a night. Then he sent to Muḥammad b. al-Ashʿath to obtain for him from Ziyād a guarantee of safety until he could send him to Muʿāwiyah. Muḥammad gathered a group, including Jarīr b. ʿAbd Allāh, Ḥujr b. Yazīd, and ʿAbd Allāh b. al-Ḥārith, the brother of al-Ashtar. They went in to Ziyād and sought safety for him on condition that he send him to Muʿāwiyah. He granted their request, so they sent to Ḥujr b. ʿAdī, and he came before Ziyād. When he saw him, he said: “Welcome to you, Abā ʿAbd al-Raḥmān. War in the days of war, and war now that the people have made peace. On its people Barāqish brings calamity.” Ḥujr said: “I have not cast off obedience, nor have I separated from the community, and I am true to my bayʿah.” So he ordered him to prison. When he turned away, Ziyād said: “By Allah, I will strive to sever the thread of his neck.” He sought his companions. ʿAmr b. al-Ḥamiq departed until he reached al-Mawṣil, accompanied by Rifāʿah b. Shaddād. They hid in a mountain there. Their news was reported to the governor of al-Mawṣil, so he marched against them. They came out to him. As for ʿAmr, his stomach had become dropsical and he had no ability to resist. As for Rifāʿah, he was a strong young man, so he mounted his horse to fight on behalf of ʿAmr. ʿAmr said to him: “Your fighting on my behalf will not benefit me. Save yourself!” So he charged at them, and they made way for him, and he escaped. ʿAmr was taken prisoner. They asked him: “Who are you?” He said: “Someone whom, if you leave alone, would be safer for you, and if you kill, would be more harmful to you.” He did not tell them. They sent him to the governor of al-Mawṣil, who was ʿAbd al-Raḥmān b. ʿUthmān al-Thaqafī, known as Ibn Umm al-Ḥakam, the son of Muʿāwiyah’s sister. He recognized him and wrote about him to Muʿāwiyah. Muʿāwiyah wrote back to him: “He claimed that he stabbed ʿUthmān nine stabs with iron spikes he had with him. So stab him as he stabbed ʿUthmān.” He was brought out and stabbed, and died from the first or second of them. Ziyād intensified the search for Ḥujr’s companions, so they fled, and he seized those of them he could. Qabīṣah b. Ḍubayʿah al-ʿAbsī was brought to him under a guarantee of safety, and he imprisoned him. Qays b. ʿAbbād al-Shaybānī came to Ziyād and said to him: “There is a man of ours called Ṣayfī, one of the leaders of Ḥujr’s companions.” Ziyād sent for him, and he was brought. He said: “O enemy of Allah, what do you say about Abū Turāb?” He said: “I do not know Abū Turāb.” He said: “How well you know him! Do you know ʿAlī b. Abī Ṭālib?” He said: “Yes.” He said: “That is Abū Turāb.” He said: “No indeed. That is Abū al-Ḥasan and al-Ḥusayn.” The chief of police said to him: “The amīr says he is Abū Turāb, and you say no?” He said: “If the amīr lies, should I lie too, and testify to falsehood as he has testified?” Ziyād said to him: “And this too. Bring me the staff.” It was brought. He said: “What do you say about ʿAlī?” He said: “The best of words.” He said: “Beat him.” They beat him until he clung to the ground. Then he said: “Stop. What do you say about ʿAlī?” He said: “By Allah, if you cut me with razors, I would not say about him anything other than what you have heard from me.” He said: “You will curse him or I will strike your neck!” He said: “I will not do it.” So they bound him in iron and imprisoned him. It is said: Qays b. ʿAbbād lived until he fought with Ibn al-Ashʿath in his battles. Then he entered al-Kūfah and sat in his house. Ḥawshab said to al-Ḥajjāj: “Here is a man of strife. There has been no strife in Iraq but he leapt into it. He is a Turābī who curses ʿUthmān, and he went out with Ibn al-Ashʿath until he perished, and now he has come and sits in his house.” Al-Ḥajjāj sent for him and killed him. The sons of his father said to the family of Ḥawshab: “You informed against our companion!” They said: “You too informed against our companion”—meaning Ṣayfī al-Shaybānī. Ziyād sent after ʿAbd Allāh b. Khalīfah al-Ṭāʾī, but he hid himself. He sent police after him, and they seized him. His sister al-Nawār went out and incited Ṭayyiʾ, and they rose against the police and freed him. They returned to Ziyād and told him. He seized ʿAdī b. Ḥātim while he was in the mosque and said: “Bring me ʿAbd Allāh!” He said: “What is his situation?” He told him. He said: “I have no knowledge of this.” He said: “You will certainly bring him to me.” He said: “I will never bring him to you. I bring you my cousin so that you may kill him! By Allah, if he were under my feet, I would not lift them from him.” So he ordered him to prison. There remained in al-Kūfah no Yemenī or Ribʿī but he spoke to Ziyād and said: “Would you do this to ʿAdī b. Ḥātim, the companion of the Messenger of Allah ﷺ?” He said: “I will release him on condition that he sends his cousin away from me, so that he does not enter al-Kūfah as long as I have authority.” They agreed to that. ʿAdī sent to ʿAbd Allāh informing him of what had happened and commanding him to join the two mountains of Ṭayyiʾ. He went out to them, and he used to write to ʿAdī asking him to intercede for him so that he might return to al-Kūfah, while ʿAdī kept giving him hope. Among what he wrote to him, reproaching him and mourning Ḥujr and his companions, is his saying: I remembered Laylā and youth in its prime, and remembering youth is a burning pain for one who remembers. Youth has turned away, and I miss its branches—what longing for it when it departed! So leave off remembering youth and its loss, and its causes now that it has left you and faded. And weep for the friends when they were cut down, and found no return from the watering-place of death. Their fates summoned them, and he whose day has come among people—know that it will not be delayed. Those were my partisans and refuge when the day was found blazing and remembered. After them I did not desire to console myself with anything of this world, nor to live long. I say—and by Allah, I shall not forget remembering them as long as nights last, or until I die and am buried— Upon the people of ʿAdhrāʾ may peace be doubled from Allah, and may the towering clouds water them. There Ḥujr met mercy from Allah, for Ḥujr had pleased Allah and had made his excuse. May pouring rain and lasting drizzle never cease upon the grave of Ḥujr, until the call is made and he is gathered. O Ḥujr, who is there now for the horses whose chests are bloodied, and for the raiding king when he tyrannizes? And who now speaks the truth after you, proclaiming piety, and who, when injustice is spoken of, changes it? Blessed brother of Islam you were, and I indeed hoped that you would be granted immortality and made joyful. You used to give the sword its due in war, and you knew what was right and rejected what was wrong. O our two brothers of Humaym, may you be protected and given ease for righteous deeds, so rejoice. O our two Khindifī brothers, rejoice in what we have; may you be greeted and not destroyed. O our brothers of Ḥaḍramawt and Ghālib and Shaybān, may you meet an easy reckoning. You were fortunate, and I have not heard of any more right than you in argument before majestic death, nor more patient. I shall weep for you as long as a star shines and the dove coos in the belly of the two valleys and warbles. And I said, and I did not wrong: O Ghawth b. Ṭayyiʾ, when did I fear that I would be made to march among you? May you be bereft! Did you not fight on behalf of your brother? He was covered over until he leaned, then fell sideways. You left me, so I was left abandoned, as if I were a stranger from Iyād and Aʿṣur. Who among you is like me at every raid, and who among you is like me when hardship appears? Who among you is like me when war bares its teeth and the death-seeker hastens in it and girds himself? Here I am, sheltering in the mountains of Ṭayyiʾ, an exile. Had Allah willed, He would have changed it. My enemy banished me unjustly from my place of emigration. I am content with what Allah willed and decreed. My people surrendered me without any crime, as if they had never been my tribe and kinsfolk. If I find a home in the mountains of Ṭayyiʾ, and had help from ʿUṣayr and Maḥḍar, then I did not fear to be seen as a stranger. May Allah curse the one who blamed me for it and exaggerated. May Allah curse Qayl of the Ḥaḍramīs and Wāʾil, and may al-Qanānī meet the appointed spearhead. And may destruction meet the people who banded together against us and spoke words of falsehood and evil. Let not a people of Ghawth b. Ṭayyiʾ leave me alone; if their time becomes hard upon them and changes, I did not raid them at the two markers, nor did I raise against them a dust cloud at al-Kuwayfah, darkening. So convey to my friend, if you travel eastward, to Jadīlah and the two clans of Maʿn and Buḥtur, and Nabhān and the groups of the root of Ṭayyiʾ: Was I not among you one of great usefulness and strength? Do you not remember on the day of al-ʿUdhayb my oath before you that I would never be seen turning my back as long as I lived? And my charge at Mihrān when the army was blocked, and my killing of the brave chief who sought death, the one adorned with bracelets? And on the day of Jalūlāʾ of the battle, I was not blamed, and on the day of Nahāwand of the conquests and Tustar. And you forget me on the day of al-Sharīʿah and the spears at Ṣiffīn, broken upon their shoulders. May his Lord reward ʿAdī b. Ḥātim on my behalf for abandoning me and forsaking me with an ample reward. Do you forget, heedless one, O son of Ḥātim, my trials on the evening when your ʿAdī availed nothing, though it was numerous? I defended you against the people until they betrayed one another, and I was the fiercest and most formidable adversary. They turned away and did not take my place, as if they saw me as a lion lurking in the thicket. I helped you when the near one betrayed and the far one broke away, and I stood alone in strong support. So my reward was to be dragged among you, pulled along, and to be given humiliation and taken prisoner. How many promises did I have from you that you would restore me, but the promise availed me nothing, not even a worthless thing. So I have become tending camels, sometimes, and at other times I mutter as the shepherd of little sheep mutters. As if I had never ridden a swift horse on a raid, nor left the armored champion fallen on his side. Nor had I met with the sword a raiding party of yours when the coward walked backward, then dragged himself. Nor had I urged on the gallop in pursuit of a band heading for upper Sijās and Abhar. Nor had I startled the villages with a raid like the coming of sandgrouse to water, then descended victorious. I have not seen horses that fight with spears like them at Qazwīn, or Sharwīn, or in the raid on Kaydar. That is a time whose praiseworthiness has gone from me, and its kindness has turned away from me. May my people not perish, though I blame them, for I was the one doubled in effort among them and the one denied gratitude. There is no good in the world, nor in life after them, though I am far in abode from them, confined. The action of ʿAbd Allāh with ʿAdī at the battle of Ṣiffīn has already been mentioned, so we do not mention it here. ʿAbd Allāh died at the two mountains before the death of Ziyād. Then Karīm b. ʿAfīf al-Khathʿamī, one of the companions of Ḥujr b. ʿAdī, was brought to Ziyād. He said: “What is your name?” He said: “Karīm b. ʿAfīf.” He said: “How good your name and your father’s name, and how evil your deed and your opinion!” He said to him: “By Allah, your acquaintance with my opinion is recent.” He said: And Ziyād gathered twelve men of the companions of ʿAdī in prison. Then he summoned the chiefs of the four quarters at that time: ʿAmr b. Ḥurayth over the quarter of the people of al-Madīnah; Khālid b. ʿUrfuṭah over the quarter of Tamīm and Hamdān; Qays b. al-Walīd over the quarter of Rabīʿah and Kindah; and Abū Burdah b. Abī Mūsā over the quarter of Madhḥij and Asad. These testified that Ḥujr gathered the crowds to himself, openly reviled the caliph, called for war against the Commander of the Faithful, claimed that this matter is only fitting for the family of Abū Ṭālib, rose up in the garrison town, expelled the governor of the Commander of the Faithful, and openly defended Abū Turāb, asked mercy for him, and declared his innocence from his enemy and the people who fought him. And that these individuals who were with him are the leaders of his companions, upon the same opinion and matter as his. Ziyād examined the testimony of the witnesses and said: “I would like them to be more than four.” So he called the people to testify against him. Isḥāq and Mūsā, the two sons of Ṭalḥah b. ʿUbayd Allāh, testified, as did al-Mundhir b. al-Zubayr, ʿUmārah b. ʿUqbah b. Abī Muʿayṭ, ʿAmr b. Saʿd b. Abī Waqqāṣ, and others. Among the witnesses were recorded Shurayḥ b. al-Ḥārith the judge and Shurayḥ b. Hāniʾ. As for Shurayḥ b. Hāniʾ, he used to say: “I did not testify, and I blamed him for it.” Then Ziyād handed over Ḥujr b. ʿAdī and his companions to Wāʾil b. Ḥujr al-Ḥaḍramī and Kathīr b. Shihāb, and ordered them to travel with them to Syria. They departed in the evening. When they reached al-Ghariyyayn, Shurayḥ b. Hāniʾ caught up with them and gave Wāʾil a letter and said: “Deliver it to the Commander of the Faithful.” He took it, and they traveled until they brought them to Marj ʿAdhrāʾ near Damascus. They were: Ḥujr b. ʿAdī al-Kindī, al-Arqam b. ʿAbd Allāh al-Kindī, Sharīk b. Shaddād al-Ḥaḍramī, Ṣayfī b. Fasīl al-Shaybānī, Qabīṣah b. Ḍubayʿah al-ʿAbsī, Karīm b. ʿAfīf al-Khathʿamī, ʿĀṣim b. ʿAwf al-Bajalī, Warqāʾ b. Sumayʿ al-Bajalī, Kidām b. Ḥayyān, ʿAbd al-Raḥmān b. Ḥassān al-ʿAnaziyyīn, Muḥriz b. Shihāb al-Tamīmī, and ʿAbd Allāh b. Ḥawiyyah al-Saʿdī al-Tamīmī—these are twelve men. Ziyād added to them two men: ʿUtbah b. al-Akhnas of Saʿd b. Bakr, and Saʿd b. Nimrān al-Hamdānī. So they became fourteen men. Muʿāwiyah sent for Wāʾil b. Ḥujr and Kathīr b. Shihāb and admitted them. He took their letter and read it. Wāʾil handed him the letter of Shurayḥ b. Hāniʾ, and in it was: “It has reached me that Ziyād wrote down my testimony. My testimony concerning Ḥujr is that he is one of those who establish prayer, give zakāh, persist in Hajj and ʿUmrah, command what is right and forbid what is wrong. His blood and property are inviolable. If you wish, kill him, and if you wish, leave him.” Muʿāwiyah said: “I see that this man has excluded himself from your testimony.” And he detained the people at Marj ʿAdhrāʾ. The two men whom Ziyād had added to Ḥujr and his companions reached them. When they arrived, ʿĀmir b. al-Aswad al-ʿIjlī went to Muʿāwiyah to inform him about them. Ḥujr b. ʿAdī stood up in his fetters and said to him: “Tell Muʿāwiyah that our blood is forbidden to him. Tell him that we were given safety and we made peace with him and he with us, and that we did not kill anyone of the people of the qiblah so that our blood would be lawful to him.” ʿĀmir entered upon Muʿāwiyah and told him about the two men. Yazīd b. Asad al-Bajalī stood up and asked him to grant him his two cousins, ʿĀṣim and Warqāʾ. Jarīr b. ʿAbd Allāh al-Bajalī had written about them, declaring them upright and testifying to their innocence of what had been testified against them. Muʿāwiyah released them. Wāʾil b. Ḥujr interceded for al-Arqam, and he left him to him. Abū al-Aʿwar al-Sulamī interceded for ʿUtbah b. al-Akhnas, and he left him. Ḥumrah b. Mālik al-Hamdānī interceded for Saʿd b. Nimrān, and he granted him to him. (Ḥabīb b. Maslamah interceded for Ibn Ḥawiyyah, and he left him to him.) Mālik b. Hubayrah al-Sakūnī stood up and said: “Leave for me my cousin Ḥujr.” He said to him: “He is the head of the people, and I fear that if I release him he will corrupt his garrison town for me, and we would need to send you to Iraq in his place.” He said: “By Allah, you have not dealt fairly with me, O Muʿāwiyah! I fought with you against your cousin on the day of Ṣiffīn until you prevailed, and your heel rose high, and you did not fear the turns of fate. Then I asked you for my cousin, and you refused me!” Then he turned away and sat in his house. So Muʿāwiyah sent Hudbah b. Fayyāḍ al-Quḍāʿī, al-Ḥuṣayn b. ʿAbd Allāh al-Kilābī, and Abū Sharīf al-Baddī to Ḥujr and his companions to kill those of them whom they were ordered to kill. They came to them at evening: When al-Khathʿamī saw one of them was one-eyed, he said: "He will kill half of us and leave half of us." So they left six and killed eight. They said to them before the killing: "We have been ordered to offer you disavowal of ʿAlī and cursing him. If you do so, we will leave you, and if you refuse, we will kill you": They said: "We will not do that." So he ordered, and graves were dug and shrouds were brought. Ḥujr and his companions stood praying most of the night: When it was the next morning, they brought them forward to kill them. Ḥujr b. ʿAdī said to them: "Leave me to perform ablution and pray, for I have never performed ablution except that I prayed." So they left him, and he prayed. Then he finished and said: "By God, I have never prayed a prayer lighter than it. Were it not that you would think I was fearful of death, I would have prayed more": Then he said: "O God, we seek Your help against our community! For the people of Kufa testified against us, and the people of Syria are killing us. By God, if you kill me here, I am the first horseman of the Muslims to perish in its valley, and the first man of the Muslims whose dogs barked at him!" Then Hudbah b. Fayyāḍ walked to him with the sword and trembled. They said to him: "You claimed that you do not fear death, so disavow your companion and we will leave you": He said: "And why should I not fear when I see a dug grave, a spread shroud, and a drawn sword! By God, even if I fear being killed, I will not say what angers the Lord." So they killed him and killed six. Then ʿAbd al-Raḥmān b. Ḥassān al-ʿAnazī and Karīm al-Khathʿamī said: "Send us to the Commander of the Faithful, for we will say about this man the like of what he said": They sought permission from Muʿāwiyah regarding the two, and he permitted bringing them: When they entered upon him, al-Khathʿamī said: "God, God, O Muʿāwiyah! For you will be moved from this transient abode to the everlasting abode of the Hereafter, and then you will be asked about what you intended by shedding our blood!" He said to him: "What do you say about ʿAlī?" He said: "I say about him what you say." He said: "Do you disavow the religion of ʿAlī by which he worshipped God?" So he was silent. Then Shamir b. ʿAbd Allāh from Banū Quḥāfah (b. Khathʿam) stood up and asked for him as a gift, and he gave him to him on condition that he not enter Kufa. He chose Mosul, and he used to say: "If Muʿāwiyah died, I would come to Kufa." He died one month before Muʿāwiyah: Then he said to ʿAbd al-Raḥmān b. Ḥassān: "O brother of Rabīʿah, what do you say about ʿAlī?" He said: "Leave me and do not ask me, for it is better for you": He said: "By God, I will not leave you": He said: "I testify that he was among those who remembered God Almighty much, among those who enjoined truth and stood for justice and pardoned people": He said: "What do you say about ʿUthmān?" He said: "He was the first to open the doors of oppression and close the doors of truth": He said: "You have killed yourself!" He said: "Rather, I have killed you, and no Rabīʿah is in the valley," meaning to intercede for him. So Muʿāwiyah sent him back to Ziyād and ordered him to kill him with the worst killing, so he buried him alive. Those who were killed were: Ḥujr b. ʿAdī, Sharīk b. Shaddād al-Ḥaḍramī, Ṣayfī b. Fasīl al-Shaybānī, Qabīṣah b. Ḍubayʿah al-ʿAbsī, Muḥriz b. Shihāb al-Saʿdī al-Tamīmī, Kidām b. Ḥayyān al-ʿAnazī, and ʿAbd al-Raḥmān b. Ḥassān al-ʿAnazī whom Ziyād buried alive. These seven were killed and buried and prayed over. It was said: When the killing of Ḥujr and his companions reached al-Ḥasan al-Baṣrī, he said: "Did they pray over them, shroud them, bury them, and face them toward the qiblah?" They said: "Yes." He said: "They performed pilgrimage for them, by the Lord of the Kaʿbah!" As for Mālik b. Hubayrah al-Sakūnī, when Muʿāwiyah did not grant his intercession for Ḥujr, he gathered his people and marched with them to ʿAdhrāʾ to rescue Ḥujr and his companions. Their killers met him. When they saw him, they knew that he had come to rescue Ḥujr. He said to them: "What is behind you?" They said: "The people repented, and we came to inform the Commander of the Faithful": He fell silent and went to ʿAdhrāʾ. Some of those who came from there met him and informed him of the killing of the people. He sent horsemen in pursuit of their killers but did not catch them. They entered upon Muʿāwiyah and informed him. He said to them: "It is only a heat he feels in himself, and it is as if it has been extinguished." Mālik returned to his house and did not come to Muʿāwiyah. When night came, Muʿāwiyah sent him one hundred thousand dirhams and said: "Nothing prevented me from granting your intercession except fear that they would renew war for us, and in that there would be upon the Muslims affliction greater than the killing of Ḥujr." So he took it and his soul was pleased. When the news of Ḥujr reached ʿĀʾishah, she sent ʿAbd al-Raḥmān b. al-Ḥārith to Muʿāwiyah regarding him and his companions. He arrived after he had killed them. ʿAbd al-Raḥmān said to him: "Where was the forbearance of Abū Sufyān absent from you?" He said: "When the like of you among the forbearing of my people was absent from me, and Ibn Sumayyah carried me and I bore it." ʿĀʾishah said: "Were it not that we never change anything except that matters turn to what is more severe, the killing of Ḥujr would have made us change. By God, as far as I knew, he was a Muslim, a performer of Hajj and ʿUmrah." Al-Ḥasan al-Baṣrī said: "Four traits were in Muʿāwiyah; had there been in him only one, it would have been destructive: his seizing this community by the sword until he took the matter without consultation, while among them were remnants of the Companions and people of virtue; his appointing after him his son, a wine-bibber and drunkard, who wore silk and played lutes; his claiming Ziyād, while the Messenger of God ﷺ said: 'The child belongs to the bed, and the fornicator gets the stone'; and his killing Ḥujr and the companions of Ḥujr. Woe to him from Ḥujr! Woe to him from Ḥujr and the companions of Ḥujr!" It was said: The people used to say: "The first humiliation that entered Kufa was the death of al-Ḥasan b. ʿAlī, the killing of Ḥujr, and the claim of Ziyād." Hind bt. Zayd al-Anṣāriyyah, who was a Shīʿī, said elegizing Ḥujr: Rise, O shining moon, look and see if you can see Ḥujr walking, walking to Muʿāwiyah b. Ḥarb so that he may kill him as the commander claimed. The tyrants became arrogant after Ḥujr, and al-Khawarnaq and al-Sadīr became pleasant for them. The lands became barren for him, as if no rain-bearing cloud had revived them. O Ḥujr, Ḥujr of Banū ʿAdī, may safety and joy meet you. I fear for you what destroyed ʿAdī, and an old man in Damascus who has a roar. If you perish, then every leader of a people from this world goes to destruction. There has been said about his killing something other than what preceded: that Ziyād gave a sermon on a Friday and prolonged the sermon and delayed the prayer. Ḥujr b. ʿAdī said to him: "The prayer." He continued in his sermon. He said to him: "The prayer": He continued in his sermon. When Ḥujr b. ʿAdī feared missing the prayer, he struck his hand to a handful of pebbles and stood for prayer, and the people stood with him: When Ziyād saw that, he came down and prayed with the people. He wrote to Muʿāwiyah and exaggerated against him. Muʿāwiyah wrote to him to bind him in iron and send him to him. When he wanted to seize him, his people stood to prevent him. Ḥujr said: "No, but hearing and obedience": So he was bound in iron and carried to Muʿāwiyah: When he entered upon him, he said: "Peace be upon you, O Commander of the Faithful!" Muʿāwiyah said: "Am I the Commander of the Faithful? By God, I will not pardon you nor ask pardon! Take him out and strike his neck!" Ḥujr said to those in charge of his affair: "Leave me until I pray two rakʿahs": They said: "Pray." So he prayed two rakʿahs, making them light, then said: "Were it not that you would think of me other than what I intended, I would have prolonged them." He said to those of his people who were present: "Do not release iron from me nor wash blood from me, for I will meet Muʿāwiyah tomorrow on the road." His neck was struck: He said: ʿĀʾishah met Muʿāwiyah and said to him: "Where was your forbearance regarding Ḥujr?" He said: "No rightly guided person was present with me": Ibn Sīrīn said: It reached us that when death attended Muʿāwiyah, he kept saying: "My day from you, O Ḥujr, is long!" Saʿīd b. Zayd b. ʿAmr b. Nufayl: He accepted Islam before the Messenger of God ﷺ entered the house of al-Arqam and before he called people in it. The Messenger of God ﷺ sent him with Ṭalḥah to spy on the news of the caravan, and they missed Badr. The Messenger of God ﷺ allotted their shares and rewards. They arrived in Madinah on the day the Messenger of God ﷺ met the polytheists at Badr. Saʿīd witnessed Uḥud, the Trench, and the battles after them with the Messenger of God ﷺ. He died at al-ʿAqīq in this year. Saʿd b. Abī Waqqāṣ washed him, and he was carried to Madinah and buried there. He was a man of some seventy-odd years, tall, dark-skinned, and hairy. ʿAbd Allāh b. Unays b. Asʿad b. Ḥarām, Abū Yaḥyā: He witnessed the ʿAqabah with the seventy. He and Muʿādh b. Jabal used to break the idols of Banū Salamah when they accepted Islam. He did not witness Badr, but he witnessed Uḥud and what came after. The Messenger of God ﷺ sent him alone in a detachment to Sufyān b. Khālid b. Nubayḥ al-Hudhalī and ordered him to kill him. He went out and killed him, then returned and informed the Prophet ﷺ. He gave him a short staff, meaning a stick, and said: "Take this; you will lean on it on the Day of Resurrection, for those who lean on staffs that day will be few." When death attended him, he ordered that it be buried with him in his shrouds. He died in Madinah during the caliphate of Muʿāwiyah. Nufayʿ b. al-Ḥārith, Abū Bakrah: It is said his name was Masrūḥ, and it is said Nufayʿ b. Masrūḥ. His mother was Sumayyah, and he was the maternal brother of Ziyād b. Sumayyah, who was claimed by Abū Sufyān. He was a slave of some of the people of al-Ṭāʾif. When the Messenger of God ﷺ besieged them, his caller announced: "Any slave who descends from the fort and comes out to us is free." So more than ten of them came out, including Abū Bakrah. He let himself down by a pulley, so he was given the kunyah Abū Bakrah. He used to say: "I am a client of the Messenger of God ﷺ." He settled in Basra and narrated from the Messenger of God ﷺ. From ʿUyaynah b. ʿAbd al-Raḥmān, who said: My father told me, he said: When Abū Bakrah complained of illness, his sons offered to bring him a physician, but he refused. When death descended upon him and he recognized death in himself and they recognized it in him, he said: "Where is your physician to repel it if he is truthful?" They said: "What use is it now?" He said: "And before now." He said: His daughter Amat Allāh came. When she saw what was with him, she wept. He said: "O my little daughter, do not weep." She said: "O father, if I do not weep for you, for whom shall I weep?" He said: "Do not weep, for by Him in whose hand is my soul, there is no soul on earth whose departure I would prefer to my own, not even the soul of this flying fly." He turned to Ḥumrān b. Abān, who was at his head, and said: "I will not tell you why. I feared, by God, that something would happen that would come between me and Islam." Then Anas b. Mālik came and sat before him. He took his hand and said: "The son of your mother, Ziyād, sent me to you to convey greetings of peace. He has learned what has befallen you of God Almighty's decree, and he loved to renew a covenant with you, greet you, and part from you with satisfaction." He said: "Will you convey from me?" He said: "Yes." He said: "I adjure him not to enter a house for me or attend a funeral for me." He said: "Why, may God have mercy on you, when he honored you and maintained ties with your sons?" He said: "For that I am angry with him." He said: "In your own private affair. I only knew him to be diligent." He said: "Sit me up." So they sat him up. He said: "I adjure you by God, tell me about the people of the Nahrawān, were they diligent?" They said: "Yes." He said: "Did they hit the mark or err?" He said: "That is it." Then he said: "Lay me down." Anas returned to Ziyād and informed him. He rode heading toward Kufa, but he died. His sons brought Abū Barzah forward, and he prayed over him. In this year died the Mother of the Believers Maymūnah bt. al-Ḥārith al-Hilāliyyah. The Messenger of God ﷺ married her in the ʿUmrah of the Qaḍāʾ in the year seven. Ibn ʿAbbās, who was the son of her sister Umm al-Faḍl Lubābah bt. al-Ḥārith, said: "The Messenger of God ﷺ married her while he was in iḥrām." Both transmitted it. It is established in Ṣaḥīḥ Muslim from her that they were both in a state of non-iḥrām. Her statement takes precedence according to most scholars over the statement of Ibn ʿAbbās. Al-Tirmidhī narrated from Abū Rāfiʿ, who was the intermediary between them, that they were both in a state of non-iḥrām. It is said her name was Barrah, and the Messenger of God ﷺ named her Maymūnah. She died at Sarif, between Makkah and Madinah, where the Messenger of God ﷺ consummated the marriage with her, in this year. It was said: in the year sixty-three. It was said: the year sixty-six. The first is the well-known opinion. Her nephew ʿAbd Allāh b. ʿAbbās ؓ prayed over her.
Tarikh (al-Tabari) 2157No grade recorded
وفي سَنَةُ اثْنَتَيْنِ وَخَمْسِينَ كانت غَزْوَةُ سُفْيَانَ بْنِ عَوْفٍ الْأَزْدِيِّ وَمَشْتَاهُ بِأَرْضِ الرُّومِ ، وَأَنَّهُ تُوُفِّيَ بِهَا، وَاسْتَخْلَفَ عَبْدَ اللَّهِ بْنَ مَسْعَدَةَ الْفَزَارِيَّ. هَذَا قَوْلُ الْوَاقِدِيِّ. وَقَالَ غَيْرُهُ: بَلِ الَّذِي شَتَّى بِأَرْضِ الرُّومِ فِي هَذِهِ السَّنَةِ بِالنَّاسِ بُسْرُ بْنُ أَبِي أَرْطَأَةَ وَمَعَهُ سُفْيَانُ بْنُ عَوْفٍ، وَغَزَا الصَّائِفَةَ فِي هَذِهِ السَّنَةِ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الثَّقَفِيُّ.
✧ In the year fifty-two there occurred the expedition of Sufyān b. ʿAwf al-Azdī and his winter campaign in the land of the Byzantines, and that he died there, and he appointed ʿAbd Allāh b. Masʿadah al-Fazārī as his successor. This is the statement of al-Wāqidī. Others said: Rather, the one who wintered in the land of the Byzantines with the people in this year was Busr b. Abī Arṭāʾah, and with him was Sufyān b. ʿAwf, and the summer expedition in this year was led by Muḥammad b. ʿAbd Allāh al-Thaqafī.
Tarikh (al-Tabari) 2158No grade recorded
خُرُوجِ زِيَادِ بْنِ خِرَاشٍ الْعِجْلِيِّ وَفِي هَذِهِ السَّنَةِ خَرَجَ زِيَادُ بْنُ خِرَاشٍ الْعِجْلِيُّ فِي ثَلَاثِمِائَةِ فَارِسٍ فَأَتَى أَرْضَ مَسْكِنَ مِنَ السَّوَادِ، فَسَيَّرَ إِلَيْهِ زِيَادٌ خَيْلًا عَلَيْهَا سَعْدُ بْنُ حُذَيْفَةَ أَوْ غَيْرُهُ، فَقَتَلُوهُمْ وَقَدْ صَارُوا إِلَى مَاهٍ. خُرُوجِ مُعَاذٍ الطَّائِيِّ وَخَرَجَ عَلَى زِيَادٍ أَيْضًا رَجُلٌ مِنْ طَيِّئٍ يُقَالُ لَهُ مُعَاذٌ، فَأَتَى نَهْرَ عَبْدِ الرَّحْمَنِ بْنِ أُمِّ الْحَكَمِ فِي ثَلَاثِينَ رَجُلًا هَذِهِ السَّنَةَ، فَبَعَثَ إِلَيْهِ زِيَادٌ مَنْ قَتَلَهُ وَأَصْحَابَهُ، ( وَقِيلَ: بَلْ حَلَّ لِوَاءَهُ وَاسْتَأْمَنَ ). وَيُقَالُ لَهُمْ أَصْحَابُ نَهْرِ عَبْدِ الرَّحْمَنِ.
✧ The Khurūj (Rebellion) of Ziyād b. Khirāsh al-ʿIjlī In this year, Ziyād b. Khirāsh al-ʿIjlī rebelled with three hundred horsemen and came to the land of Maskan in the Sawād. Ziyād sent against him cavalry under the command of Saʿd b. Ḥudhayfah or someone else, and they killed them, after they had reached Māh. The Khurūj (Rebellion) of Muʿādh al-Ṭāʾī Also in this year, a man from Ṭayyiʾ called Muʿādh rebelled against Ziyād, and he came to the canal of ʿAbd al-Raḥmān b. Umm al-Ḥakam with thirty men. Ziyād sent someone who killed him and his companions. (It is also said: rather, he lowered his banner and sought amnesty.) They are called the people of the canal of ʿAbd al-Raḥmān.
Tarikh (al-Tabari) 2159No grade recorded
مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ خالد بن يزيد بن كليب بن ثعلبة أبو أيوب الأنصاري خَالِدُ بْنُ يَزِيدَ بْنِ كُلَيْبِ بْنِ ثَعْلَبَةَ، أَبُو أَيُّوبَ الْأَنْصَارِيُّ، الْخَزْرَجِيُّ : حَضَرَ الْعَقَبَةَ، وَنَزَلَ عَلَيْهِ رَسُولُ اللَّهِ ﷺ حِينَ قَدِمَ الْمَدِينَةَ، وَشَهِدَ الْمَشَاهِدَ كُلَّهَا مَعَ رَسُولِ اللَّهِ ﷺ، وَحَضَرَ مَعَ عَلِيِّ بْنِ أَبِي طَالِبٍ حَرْبَ الْخَوَارِجِ بِالنَّهْرَوَانِ، وَوَرَدَ الْمَدَائِنَ فِي صُحْبَتِهِ. عَنْ أَفْلَحَ مَوْلَى أَبِي أَيُّوبَ، عَنْ أَبِي أَيُّوبَ. أَنَّ رَسُولَ اللَّهِ ﷺ نَزَلَ عَلَيْهِ، فَنَزَلَ النَّبِيُّ ﷺ أَسْفَلَ الدَّارِ وَأَبُو أَيُّوبَ فِي الْعُلْوِ، فَانْتَبَهَ أَبُو أَيُّوبَ ذَاتَ لَيْلَةٍ فَقَالَ: يُمْسِي فَوْقَ رَأْسِ رَسُولِ اللَّهِ ﷺ، فَبَاتُوا فِي جَانِبٍ فَلَمَّا أَصْبَحَ ذَكَرَ ذَلِكَ لِرَسُولِ اللَّهِ ﷺ، فَقَالَ النَّبِيُّ ﷺ: "أَسْفَلُ أَرْفَقُ بِي "، فَقَالَ أَبُو أَيُّوبَ: لَا أَعْلُو سَقِيفَةً أَنْتَ تَحْتَهَا، فَتَحَوَّلَ أَبُو أَيُّوبَ فِي السُّفْلِ وَالنَّبِيُّ ﷺ فِي الْعُلْوِ. وعَنِ ابْنِ عَبَّاسٍ: أَنَّ رَسُولَ اللَّهِ ﷺ لَمَّا خَرَجَ مِنْ خَيْبَرَ وَمَعَهُ صَفِيَّةُ دَخَلَ الْفُسْطَاطَ مَعَهُ السَّيْفُ وَاضِعًا رَأْسَهُ عَلَى الْفُسْطَاطِ، فَلَمَّا أَصْبَحَ رَسُولُ اللَّهِ ﷺ سَمِعَ الْحَرَكَةَ، فَقَالَ: "مَنْ هَذَا ؟ " فَقَالَ: أَنَا أَبُو أَيُّوبَ، فَقَالَ: مَا شَأْنُكَ ؟ فَقَالَ: يَا رَسُولَ اللَّهِ، جَارِيَةٌ شَابَّةٌ حَدِيثَةُ عَهْدٍ بِعُرْسٍ وَقَدْ صَنَعَتْ بِزَوْجِهَا مَا صَنَعَتْ فَلَمْ آمَنَهَا، قُلْتُ إِنْ تَحَرَّكَتْ أَكُونُ قَرِيبًا مِنْكَ، فَقَالَ رَسُولُ اللَّهِ ﷺ: "يَا أَبَا أَيُّوبَ "، مَرَّتَيْنِ. وعَنْ رَجُلٍ مِنَ أَهْلِ مَكَّةَ، أَنَّ يَزِيدَ بْنَ مُعَاوِيَةَ كَانَ أَمِيرًا عَلَى الْجَيْشِ الَّذِي غَزَا فِيهِ أَبُو أَيُّوبَ، فَدَخَلَ عَلَيْهِ عِنْدَ الْمَوْتِ، فَقَالَ لَهُ: إِذَا أَنَا مُتُّ فَاقْرَءُوا عَلَى النَّاسِ مِنِّي السَّلَامَ، وَأَخْبِرُوهُمْ إِنِّي سَمِعْتُ رَسُولَ ﷺ يَقُولُ: " مَنْ مَاتَ لَا يُشْرِكُ بِاللَّهِ شَيْئًا جَعَلَهُ اللَّهُ فِي الْجَنَّةِ ". وَلِيَنْطَلِقُوا بِي فَيَبْعُدُوا بِي فِي أَرْضِ الرُّومِ مَا اسْتَطَاعُوا. قَالَ: فَحَدَّثَ النَّاسَ لَمَّا مَاتَ أَبُو أَيُّوبَ، فَاسْتَلْأَمَ النَّاسُ وَانْطَلَقُوا بِجِنَازَتِهِ. وعَنْ أَبِي ظَبْيَانَ قَالَ: غَزَا أَبُو أَيُّوبَ مَعَ يَزِيدَ بْنِ مُعَاوِيَةَ. قَالَ: فَقَالَ: إِذَا مُتُّ فَأَدْخَلُونِي فِي أَرْضِ الْعَدُوِّ، فَادْفِنُونِي تَحْتَ أَقْدَامِكُمْ حَيْثُ تَلْقَونَ الْعَدُوَّ. قَالَ: ثُمَّ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: " مَنْ مَاتَ لَا يُشْرِكُ بِاللَّهِ شَيْئًا دَخْلَ الْجَنَّةَ ". وعَنِ الْأَعْمَشِ، سَمِعْتُ أَبَا ظَبْيَانَ، فَذَكَرَهُ، وَقَالَ فِيهِ: وَسَأُحَدِّثُكُمْ حَدِيثًا سَمِعْتُهُ مِنْ رَسُولِ اللَّهِ ﷺ، لَوْلَا حَالِي هَذَا مَا حَدَّثْتُكُمُوهُ، سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: " مَنْ مَاتَ لَا يُشْرِكُ بِاللَّهِ شَيْئًا دَخْلَ الْجَنَّةَ ". وَعَنْ أَبِي أَيُّوبَ الْأَنْصَارِيِّ، أَنَّهُ قَالَ حِينَ حَضَرَتْهُ الْوَفَاةُ: قَدْ كُنْتُ كَتَمْتُ عَنْكُمْ شَيْئًا سَمِعْتُهُ مِنْ رَسُولِ اللَّهِ ﷺ، يَقُولُ: " لَوْلَا أَنَّكُمْ تُذْنِبُونَ لَخَلَقَ اللَّهُ قَوْمًا يُذْنِبُونَ فَيَغْفِرُ لَهُمْ ". وَعِنْدِي أَنَّ هَذَا الْحَدِيثَ وَالَّذِي قَبِلَهُ هُوَ الَّذِي حَمَلَ يَزِيدَ بْنَ مُعَاوِيَةَ عَلَى طَرَفٍ مِنَ الْأَرْجَاءِ، وَرَكِبَ بِسَبَبِهِ أَفْعَالًا كَثِيرَةً أُنْكِرَتْ عَلَيْهِ وَاللَّهُ تَعَالَى أَعْلَمُ. وقَالَ الْوَاقِدِيُّ: مَاتَ أَبُو أَيُّوبَ بِأَرْضِ الرُّومِ سَنَةَ ثِنْتَيْنِ وَخَمْسِينَ، وَدُفِنَ عِنْدَ الْقُسْطَنْطِينِيَّةَ وَقَبْرُهُ هُنَالِكَ يَسْتَسْقِي بِهِ الرُّومُ إِذَا قَحَطُوا. وَقِيلَ: إِنَّهُ مَدْفُونٌ فِي حَائِطِ الْقُسْطَنْطِينِيَّةَ، وَعَلَى قَبْرِهِ مَزَارٌ وَمَسْجِدٌ، وَهُمْ يُعَظِّمُونَهُ. وَقَالَ أَبُو زُرْعَةَ الدِّمَشْقِيُّ: تُوُفِّيَ سَنَةَ خَمْسٍ وَخَمْسِينَ. وَالْأَوَّلُ أَثْبَتُ، وَاللَّهُ أَعْلَمُ. وعن الْوَلِيدُ قَالَ: حَدَّثَنِي شَيْخٌ مِنْ أَهْلِ فِلَسْطِينَ: أَنَّهُ رَأَى بَنِيَّةً بَيْضَاءَ دُونَ حَائِطِ الْقُسْطَنْطِينِيَّةِ، فَقَالُوا: هَذَا قَبْرُ أَبِي أَيُّوبَ الْأَنْصَارِيِّ صَاحِبِ رَسُولِ اللَّهِ ﷺ، فَأَتَيْتُ تِلْكَ الْبَنِيَّةَ، فَرَأَيْتُ قَبْرَهُ فِي تِلْكَ الْبَنِيَّةِ وَعَلَيْهِ قِنْدِيلٌ مُعَلَّقٌ بِسِلْسِلَةٍ. وعَنْ أَبِي أَيُّوبَ الْأَنْصَارِيِّ، عَنِ النَّبِيِّ ﷺ قَالَ: " إِنَّ الرَّجُلَيْنِ لَيَتَوَجَّهَانِ إِلَى الْمَسْجِدِ فَيُصَلِّيَانِ، فَيَنْصَرِفُ أَحَدُهُمَا وَصَلَاتُهُ أَوزَنُ مِنْ أُحِدٍ وَيَنْصَرِفُ الْآخَرُ وَمَا تَعْدِلُ صَلَاتُهُ مِثْقَالَ ذَرَّةٍ ". فَقَالَ أَبُو حُمَيْدٍ السَّاعَدِيُّ: وَكَيْفَ يَكُونُ ذَلِكَ يَا رَسُولَ اللَّهِ ؟ قَالَ: " إِذَا كَانَ أَحْسَنَهُمَا عَقْلًا ". قَالَ: وَكَيْفَ يَكُونُ ذَلِكَ ؟ قَالَ: " إِذَا كَانَ أَوْرَعَهُمَا عَنْ مَحَارِمِ اللَّهِ وَأَحْرَصَهُمَا عَلَى الْمُسَارَعَةِ إِلَى الْخَيْرِ، وَإِنْ كَانَ دُونَهُ فِي التَّطَوُّعِ ". وَعَنْ أَبِي أَيُّوبَ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ لِرَجُلٍ سَأَلَهُ أَنْ يُعَلِّمَهُ وَيُوجِزَ، فَقَالَ لَهُ: " إِذَا صَلَّيْتَ صَلَاةً فَصَلِّ صَلَاةَ مُودِّعٍ، وَلَا تَكَلَّمَنَّ بِكَلَامٍ تَعْتَذِرُ مِنْهُ، وَأَجْمِعِ الْيَأْسَ مِمَّا فِي أَيْدِي النَّاسِ ". عَبْدُ اللَّهِ بْنُ قَيْسِ بْنِ سُلَيْمٍ، أَبُو مُوسَى الْأَشْعَرِيُّ هو أَبِي مُوسَى عَبْدِ اللَّهِ بْنِ قَيْسِ بْنِ سُلَيْمِ بْنِ حِضَارِ بْنِ حَرْبِ بْنِ عَامِرِ بْنِ عَنْزِ بْنِ بَكْرِ بْنِ عَامِرِ بْنِ عُذْرِ بْنِ وَائِلِ بْنِ نَاجِيَةِ بْنِ جُمَاهِرِ بْنِ الْأَشْعَرِ الْأَشْعَرِيِّ الْيَمَانِيِّ أُمُّهُ ظَبْيَةُ بِنْتُ وَهْبِ بْنِ عَكٍّ، أَسْلَمَتْ وَمَاتَتْ بِالْمَدِينَةِ. وَكَانَ خَفِيفَ الْجِسْمِ قَصِيرًا أَثَطَّ، قَدِمَ مَكَّةَ (فَحَالَفَ سَعِيدَ بْنَ الْعَاصِ فَأَسْلَمَ بِمَكَّةَ وَهَاجَرَ إِلَى أَرْضِ الْحَبَشَةِ، ثُمَّ قَدِمَ مَعَ أَهْلِ السَّفِينَتَيْنِ وَرَسُولُ اللَّهِ ﷺ بِخَيْبَرَ. ذَكَرَهُ الْوَاقِدِيُّ، وَلَمْ يَذْكُرْهُ ابْنُ عُبَيْدٍ وَابْنُ إِسْحَاقَ وَأَبُو مَعْشَرٍ فِيمَنْ هَاجَرَ إِلَى الْحَبَشَةِ. وَقَالَ أَبُو بَكْرِ بْنُ عَبْدِ اللَّهِ بْنِ جَهْمٍ: لَيْسَ أَبُو مُوسَى مِنْ مُهَاجِرَةِ الْحَبَشَةِ، وَلَيْسَ لَهُ حِلْفٌ فِي قُرَيْشٍ، وَكَانَ قَدْ أَسْلَمَ بِمَكَّةَ قَدِيمًا ثُمَّ رَجَعَ إِلَى بِلَادِ قَوْمِهِ، فَلَمْ يَزَلْ بِهَا حَتَّى قَدِمَ هُوَ وَنَاسٌ مِنَ الْأَشْعَرِيِّينَ عَلَى رَسُولِ اللَّهِ ﷺ، فَوَافَقَ قُدُومُهَمْ قُدُومَ أَهْلِ السَّفِينَتَيْنِ جَعْفَرٍ وَأَصْحَابِهِ مِنْ أَرْضِ الْحَبَشَةِ، وَوَافَقَ رَسُولَ اللَّهِ ﷺ بِخَيْبَرَ، وَلَمَّا دَنَا أَبُو مُوسَى وَأَصْحَابُهُ مِنَ الْمَدِينَةِ جَعَلُوا يَرْتَجِزُونَ وَيَقُولُونَ: غَدًا نَلْقَى الْأَحِبَّهْ مُحَمَّدًا وَحِزْبَهْ وعَنْ أَبِي هُرَيْرَةَ قَالَ: دَخَلَ رَسُولُ اللَّهِ ﷺ، الْمَسْجِدَ، فَسَمِعَ قِرَاءَةَ رَجُلٍ، فَقَالَ: "مَنْ هَذَا ؟ ". قِيلَ عَبْدُ اللَّهِ بْنُ قَيْسٍ، فَقَالَ: "لَقَدْ أُوتِيَ هَذَا مِزْمَارًا مِنْ مَزَامِيرِ آلِ دَاوُدَ " وعَنْ أَنَسٍ، قَالَ: كَانَ أَبُو مُوسَى إِذَا نَامَ يَلْبِسُ ثِيَابًا عِنْدَ النَّوْمِ مَخَافَةَ أَنْ تَنْكَشِفَ عَوْرَتُهُ. وعَنِ ابْنِ سِيرِينَ، قَالَ: قَالَ أَبُو مُوسَى: إِنِّي لَأَغْتَسِلُ فِي الْبَيْتِ الْخَالِي فَيَمْنَعُنِي الْحَيَاءُ مِنْ رَبِّي أَنْ أُقِيمَ صُلْبِي. وَقَدِ اسْتَعْمَلَهُ رَسُولُ اللَّهِ ﷺ مَعَ مُعَاذٍ عَلَى الْيَمَنَ، وَاسْتَنَابَهُ عُمَرُ عَلَى الْبَصْرَةِ، وَفَتَحَ تُسْتَرَ وَشَهِدَ خُطْبَةَ عُمَرَ بِالْجَابِيَةِ، وَوَلَّاهُ عُثْمَانُ الْكُوفَةَ وَكَانَ أَحَدَ الْحَكَمَيْنِ بَيْنَ عَلِيٍّ وَمُعَاوِيَةَ، فَلَمَّا اجْتَمَعَا خَدَعَ عَمْرٌو أَبَا مُوسَى. وَكَانَ مِنْ قُرَّاءِ الصَّحَابَةِ وَفُقَهَائِهِمْ، وَكَانَ أَحْسَنَ الصَّحَابَةِ صَوْتًا فِي زَمَانِهِ . قَالَ أَبُو عُثْمَانَ النَّهْدِيُّ: مَا سَمِعْتُ صَوْتَ صَنْجٍ وَلَا بِرَبْطٍ وَلَا مِزْمَارٍ أَطْيَبَ مِنْ صَوْتِ أَبِي مُوسَى. وَثَبَتَ فِي الْحَدِيثِ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: " لَقَدْ أُوتِيَ هَذَا مِزْمَارًا مِنْ مَزَامِيرِ آلِ دَاوُدَ ". وَكَانَ عُمَرُ يَقُولُ لَهُ: ذَكِّرْنَا رَبَّنَا يَا أَبَا مُوسَى. فَيَقْرَأُ وَهُمْ يَسْمَعُونَ. وَقَالَ الشَّعْبِيُّ: كَتَبَ عُمَرُ فِي وَصِيَّتِهِ أَنْ لَا يُقَرَّ لِي عَامِلٌ أَكْثَرَ مِنْ سَنَةٍ إِلَّا أَبَا مُوسَى، فَلْيُقَرَّ أَرْبَعَ سِنِينَ. وَذَكَرَ ابْنُ الْجَوْزِيِّ فِي " الْمُنْتَظِمِ " أَنَّهُ تُوُفِّيَ فِي هَذِهِ السَّنَةِ، وَهُوَ قَوْلُ بَعْضِهِمْ. وَقِيلَ: إِنَّهُ تُوُفِّيَ قَبْلَهَا بِسَنَةٍ. وَقِيلَ: فِي سَنَةِ ثِنْتَيْنِ وَأَرْبَعِينَ. وَقِيلَ غَيْرُ ذَلِكَ. وَاللَّهُ أَعْلَمُ. وَكَانَتْ وَفَاتُهُ بِمَكَّةَ لَمَّا اعْتَزَلَ النَّاسَ بَعْدَ التَّحْكِيمِ، وَقِيلَ: بِمَكَانٍ يُقَالُ لَهُ: الثَّوِيَّةُ. عَلَى مِيلَيْنِ مِنِ الْكُوفَةِ. وَكَانَ قَصِيرًا نَحِيفَ الْجِسْمِ، أَثَطَّ، أَيْ لَا لِحْيَةَ لَهُ، ؓ. عَبْدُ اللَّهِ بْنُ مُغَفَّلٍ عَبْدُ اللَّهِ بْنُ مُغَفَّلٍ، أَبُو سَعِيدٍ : وَكَانَ مِنَ الْبَكَّاءِينَ، وَمِنَ الَّذِينَ بَعَثَهُمْ عُمَرُ إِلَى الْبَصْرَةِ يُفَقِّهُونَهُمْ. عَنْ خُزَاعِيِّ بْنِ زِيَادٍ، قَالَ: أُرِيَ عَبْدُ اللَّهِ بْنُ مُغَفَّلٍ أَنَّ السَّاعَةَ قَدْ قَامَتْ وَالنَّاسَ يُعْرَضُونَ عَلَى مَكَانٍ، قَالَ: قَدْ عَلِمْتُ أَنَّهُ مَنْ جَازَ ذَلِكَ الْمَكَانَ نَجَا، فَذَهَبْتُ أَدْنُو مِنْهُ، فَقَالَ: وَرَاءَكَ، أَتُرِيدُ أَنْ تَنْجُوَ وَعِنْدَكَ مَا عِنْدَكَ، كَلَّا وَاللَّهِ، قَالَ: فَاسْتَيْقَظْتُ مِنَ الْفَزَعِ، فَأَيْقَظَ أَهْلَهُ وَعِنْدَهُ فِي تِلْكَ السَّاعَةِ عَيْبَةٌ مَمْلُوءَةٌ دَنَانِيرَ، فَقَالَ: يَا فُلَانَةُ، أَرِنِي تِلْكَ الْعَيْبَةَ قَبَّحَهَا اللَّهُ وَقَبَّحَ مَا فِيهَا [فَمَا أَصْبَحَ حَتَّى قَسَّمَهَا ] فَلَمْ يَدَعْ مِنْهَا دِينَارًا. فَلَمَّا كَانَ الْمَرَضُ الَّذِي مَاتَ فِيهِ أَوْصَى أَهْلَهُ، قَالَ: لَا يَلِينِي إِلَّا أَصْحَابِي، وَلَا يُصَلِّي عَلَيَّ ابْنُ زِيَادٍ، فَلَمَّا مَاتَ أَرْسَلُوا إِلَى أَبِي بَرْزَةَ وَعَائِذِ بْنِ عَمْرٍو، وَنَفَرٍ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ، فَوُلُّوا غَسْلَهُ وَتَكْفِينَهُ، فَلَمَّا أَخْرَجُوهُ إِذَا بِابْنِ زِيَادٍ فِي مَوْكِبِهِ بِالْبَابِ، فَقِيلَ لَهُ: إِنَّهُ قَدْ أَوْصَى أَنْ لَا تُصَلِّيَ عَلَيْهِ، فَسَارَ مَعَهُ حَتَّى بَلَغَ حِذَاءَ الْبَيْضَاءِ، فَمَالَ إِلَى الْبَيْضَاءِ وَتَرَكَهُ. تُوُفِّيَ عَبْدُ اللَّهِ بِالْبَصْرَةِ. عِمْرَانُ بْنُ حُصَيْنِ بْنِ عُبَيْدِ بْنِ خَلَفِ عِمْرَانُ بْنُ حُصَيْنِ بْنِ عُبَيْدِ بْنِ خَلَفِ بْنِ عَبْدِ نَهْمٍ، أَبُو نُجَيْدٍ : أَسْلَمَ قَدِيمًا، وَغَزَا مَعَ رَسُولِ اللَّهِ ﷺ غَزَوَاتٍ، وَلَمْ يَزَلْ فِي بِلَادِ قَوْمِهِ ثُمَّ تَحَوَّلَ إِلَى الْبَصْرَةِ، فَنَزَلَهَا إِلَى أَنْ مَاتَ بِهَا. وعَنْ مُحَمَّدِ بْنِ سِيرِينَ، قَالَ: مَا قَدِمَ مِنَ الْبَصْرَةِ أَحَدٌ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ، يَفْضُلُ عَلَى عِمْرَانَ بْنِ حُصَيْنٍ. قَالَ ابْنُ سَعْدٍ: وعَنْ مُطَرِّفٍ، قَالَ: قَالَ لِي عِمْرَانُ بْنُ حُصَيْنٍ: أُشْعِرْتُ أَنَّهُ كَانَ يُسَلَّمُ عَلَيَّ فَلَمَّا اكْتَوَيْتُ انْقَطَعَ التَّسْلِيمُ، فَقُلْتُ: أَمِنْ قِبَلِ رَأْسِكَ كَانَ يَأْتِيكَ التَّسْلِيمُ أَمْ مِنْ قِبَلِ رِجْلَيْكَ ؟ قَالَ: لَا بَلْ مِنْ قِبَلِ رَأْسِي، فَقُلْتُ: لَا أَرَى أَنْ تَمُوتَ حَتَّى يَعُودَ ذَلِكَ. فَلَمَّا كَانَ بَعْدُ قَالَ لِي: أُشْعِرْتُ أَنَّ التَّسْلِيمَ عَادَ لِي. قَالَ: ثُمَّ لَمْ يَلْبَثْ إِلَّا يَسِيرًا حَتَّى مَاتَ. قَالَ: وَقُلْتُ لِعِمْرَانَ: مَا يَمْنَعُنِي مِنْ عِيَادَتِكَ إِلَّا مَا أَرَى مِنْ حَالِكَ، قَالَ: لَا تَفْعَلْ، فَإِنَّ أَحَبَّهُ إِلَيَّ أَحَبُّهُ إِلَى اللَّهِ عَزَّ وَجَلَّ. معاوية بن حديج مُعَاوِيَةُ بْنُ حُدَيْجِ بْنِ جَفْنَةَ، أَبُو نُعَيْمٍ : وَفَدَ عَلَى رَسُولِ اللَّهِ ﷺ، وَشَهِدَ فَتْحَ مِصْرَ، وَكَانَ الْوَافِدَ إِلَى عُمَرَ بْنِ الْخَطَّابِ ؓ بِفَتْحِ الْإِسْكَنْدَرِيَّةِ، وَكَانَ أَعْوَرَ، ذَهَبَتْ عَيْنُهُ فِي حَرْبِ النَّوْبَةِ مَعَ عَبْدِ اللَّهِ بْنِ سَعْدِ بْنِ أَبِي سَرْحٍ سَنَةَ إِحْدَى وَثَلَاثِينَ، وَوَلِيَ الْإِمْرَةَ عَلَى غَزْوِ الْمَغْرِبِ سَنَةَ أَرْبَعٍ وَثَلَاثِينَ، وَسَنَةَ أَرْبَعِينَ وَسَنَةَ خَمْسِينَ. رَوَى عَنْهُ عَلِيُّ بْنُ رَبَاحٍ، وَعَبْدُ الرَّحْمَنِ بْنُ سَمَاعَةَ، وَسُوَيْدُ بْنُ قَيْسٍ، وَغَيْرُهُمْ. تُوُفِّيَ فِي هَذِهِ السَّنَةِ. هَانِئُ بْنُ نِيَارِ بْنِ عَمْرِو بْنِ عُبَيْدٍ هَانِئُ بْنُ نِيَارِ بْنِ عَمْرِو بْنِ عُبَيْدٍ، أَبُو بُرْدَةَ : وَهُوَ خَالُ الْبَرَاءِ بْنِ عَازِبٍ، شَهِدَ الْعَقَبَةَ مَعَ السَّبْعِينَ وَبَدْرًا وَالْمَشَاهِدَ كُلَّهَا مَعَ رَسُولِ اللَّهِ ﷺ، وَكَانَتْ مَعَهُ رَايَةُ بَنِي حَارِثَةَ فِي غَزْوَةِ الْفَتْحِ.
✧ Those of the notables who died in this year Khālid b. Yazīd b. Kulayb b. Thaʿlabah, Abū Ayyūb al-Anṣārī; Khālid b. Yazīd b. Kulayb b. Thaʿlabah, Abū Ayyūb al-Anṣārī, al-Khazrajī: He attended al-ʿAqabah, and the Messenger of God ﷺ lodged with him when he came to Madinah, and he witnessed all the battles with the Messenger of God ﷺ, and he was present with ʿAlī b. Abī Ṭālib at the war against the Khawārij at al-Nahrawān, and he came to al-Madāʾin in his company. From Aflaḥ, the mawlā of Abū Ayyūb, from Abū Ayyūb: that the Messenger of God ﷺ lodged with him, and the Prophet ﷺ stayed in the lower part of the house while Abū Ayyūb was in the upper part. One night Abū Ayyūb woke and said: He spends the night above the head of the Messenger of God ﷺ, so they spent the night to one side. When morning came he mentioned that to the Messenger of God ﷺ, and the Prophet ﷺ said: "The lower part is more comfortable for me." Abū Ayyūb said: I will not be above a roof under which you are. So Abū Ayyūb moved to the lower part and the Prophet ﷺ to the upper part. And from Ibn ʿAbbās: That when the Messenger of God ﷺ came out from Khaybar with Ṣafiyyah, he entered the tent with his sword and placed his head upon the tent. When morning came the Messenger of God ﷺ heard movement and said: "Who is this?" He said: I am Abū Ayyūb. He said: "What is your matter?" He said: O Messenger of God, a young girl recently married, and she has done to her husband what she has done, so I did not trust her. I said: If she moves I will be close to you. The Messenger of God ﷺ said: "O Abā Ayyūb," twice. And from a man of the people of Makkah, that Yazīd b. Muʿāwiyah was the commander of the army in which Abū Ayyūb raided. He entered upon him at the time of death, and he said to him: When I die, convey peace to the people from me, and tell them that I heard the Messenger ﷺ say: "Whoever dies without associating anything with God, God will place him in Paradise." And let them carry me and take me as far into the land of the Romans as they can. He said: He spoke to the people when Abū Ayyūb died, and the people armed themselves and set out with his funeral. And from Abū Ẓabyān, he said: Abū Ayyūb raided with Yazīd b. Muʿāwiyah. He said: He said: When I die, take me into the land of the enemy and bury me beneath your feet where you meet the enemy. He said: Then he said: I heard the Messenger of God ﷺ say: "Whoever dies without associating anything with God will enter Paradise." And from al-Aʿmash, I heard Abū Ẓabyān, and he mentioned it, and he said in it: And I will tell you a ḥadīth I heard from the Messenger of God ﷺ; were it not for this state of mine I would not tell it to you. I heard the Messenger of God ﷺ say: "Whoever dies without associating anything with God will enter Paradise." And from Abū Ayyūb al-Anṣārī, that he said when death came to him: I have concealed from you something I heard from the Messenger of God ﷺ, saying: "Were it not that you sin, God would create a people who sin and then forgive them." And in my view this ḥadīth and the one before it are what carried Yazīd b. Muʿāwiyah toward a degree of irjāʾ, and because of it he committed many acts that were disapproved of, and God Almighty knows best. Al-Wāqidī said: Abū Ayyūb died in the land of the Romans in the year fifty-two, and was buried near Constantinople, and his grave is there; the Romans seek rain by it when drought afflicts them. It is said that he is buried within the wall of Constantinople, and upon his grave is a shrine and a mosque, and they venerate it. Abū Zurʿah al-Dimashqī said: He died in the year fifty-five. The first is more firmly established, and God knows best. And from al-Walīd, he said: A shaykh from the people of Palestine told me: That he saw a white structure within the wall of Constantinople, and they said: This is the grave of Abū Ayyūb al-Anṣārī, the Companion of the Messenger of God ﷺ. So I came to that structure, and I saw his grave in that structure, and upon it was a lamp suspended by a chain. And from Abū Ayyūb al-Anṣārī, from the Prophet ﷺ, he said: "Two men set out for the mosque and pray, and one of them departs while his prayer is weightier than Uḥud, and the other departs while his prayer does not equal the weight of a speck of dust." Abū Ḥumayd al-Sāʿidī said: And how can that be, O Messenger of God? He said: "When one of them is better in intellect." He said: And how can that be? He said: "When one of them is more scrupulous regarding God's prohibitions and more eager to hasten to good, even if he is lesser than the other in supererogatory acts." And from Abū Ayyūb, he said: The Messenger of God ﷺ said to a man who asked him to teach him and be brief: "When you pray a prayer, pray the prayer of one bidding farewell, and do not speak any word for which you must apologize, and resolve to despair of what is in people's hands." ʿAbd Allāh b. Qays b. Sulaym, Abū Mūsā al-Ashʿarī; he is Abū Mūsā ʿAbd Allāh b. Qays b. Sulaym b. Ḥiḍār b. Ḥarb b. ʿĀmir b. ʿAnz b. Bakr b. ʿĀmir b. ʿUdhr b. Wāʾil b. Nājiyah b. Jumāhir b. al-Ashʿar al-Ashʿarī al-Yamānī. His mother was Ẓabyah bt. Wahb b. ʿAkk; she embraced Islam and died in Madinah. He was light of body, short, and scant-bearded. He came to Makkah and made an alliance with Saʿīd b. al-ʿĀṣ, then embraced Islam in Makkah and emigrated to the land of Abyssinia, then came with the people of the two ships while the Messenger of God ﷺ was at Khaybar. Al-Wāqidī mentioned this, but Ibn ʿUbayd, Ibn Isḥāq, and Abū Maʿshar did not mention him among those who emigrated to Abyssinia. Abū Bakr b. ʿAbd Allāh b. Jahm said: Abū Mūsā was not among the emigrants to Abyssinia, and he had no alliance with Quraysh. He had embraced Islam in Makkah early, then returned to the land of his people and remained there until he and a group of Ashʿarīs came to the Messenger of God ﷺ. Their arrival coincided with the arrival of the people of the two ships, Jaʿfar and his companions, from the land of Abyssinia, and coincided with the Messenger of God ﷺ at Khaybar. When Abū Mūsā and his companions drew near to Madinah, they began reciting rajaz and saying: Tomorrow we shall meet the beloved ones, Muḥammad and his party. And from Abū Hurayrah, he said: The Messenger of God ﷺ entered the mosque and heard the recitation of a man and said: "Who is this?" It was said: ʿAbd Allāh b. Qays. He said: "This one has been given a flute of the flutes of the family of David." And from Anas, he said: When Abū Mūsā slept, he would put on clothes at bedtime for fear that his private parts might become exposed. And from Ibn Sīrīn, he said: Abū Mūsā said: I bathe in the empty house and modesty before my Lord prevents me from straightening my back. The Messenger of God ﷺ appointed him with Muʿādh over Yemen, and ʿUmar made him his deputy over al-Baṣrah, and he conquered Tustar, and he witnessed ʿUmar's sermon at al-Jābiyah, and ʿUthmān appointed him over al-Kūfah. He was one of the two arbiters between ʿAlī and Muʿāwiyah, and when they met, ʿAmr deceived Abū Mūsā. He was among the Quran reciters and jurists of the Companions, and he had the best voice among the Companions in his time. Abū ʿUthmān al-Nahdī said: I have never heard the sound of a harp, a barbaṭ, or a flute sweeter than the voice of Abū Mūsā. It is established in the ḥadīth that the Messenger of God ﷺ said: "This one has been given a flute of the flutes of the family of David." ʿUmar used to say to him: Remind us of our Lord, O Abā Mūsā. Then he would recite while they listened. Al-Shaʿbī said: ʿUmar wrote in his will that no governor of mine should be confirmed for more than a year except Abū Mūsā; let him be confirmed for four years. Ibn al-Jawzī mentioned in al-Muntaẓim that he died in this year, and that is the saying of some of them. It is said that he died a year before it. It is said: in the year forty-two. And other things are said. And God knows best. His death occurred in Makkah when he withdrew from the people after the arbitration, and it is said: at a place called al-Thawiyyah, two miles from al-Kūfah. He was short, thin of body, scant-bearded, that is, without a beard, ؓ. ʿAbd Allāh b. Mughaffal; ʿAbd Allāh b. Mughaffal, Abū Saʿīd: He was one of the weepers and one of those whom ʿUmar sent to al-Baṣrah to instruct the people in jurisprudence. From Khuzāʿī b. Ziyād, he said: ʿAbd Allāh b. Mughaffal saw in a dream that the Hour had come and people were being presented at a certain place. He said: I knew that whoever passed that place would be saved, so I went to draw near to it. He said: Behind you! Do you wish to be saved while you have what you have? No, by God. He said: I awoke in terror and woke his family. At that hour he had a chest full of dinars, and he said: O so-and-so, show me that chest—may God disfigure it and disfigure what is in it. [He did not awake until he had distributed it,] and he left not a single dinar of it. When the illness in which he died came, he instructed his family, saying: Only my companions should handle me, and Ibn Ziyād must not pray over me. When he died they sent to Abū Barzah and ʿĀʾidh b. ʿAmr and a number of the Companions of the Messenger of God ﷺ, and they took charge of washing and shrouding him. When they brought him out, there was Ibn Ziyād with his retinue at the door. It was said to him: He instructed that you not pray over him. So he walked with him until he reached opposite al-Bayḍāʾ, then he turned toward al-Bayḍāʾ and left him. ʿAbd Allāh died in al-Baṣrah. ʿImrān b. Ḥuṣayn b. ʿUbayd b. Khalaf; ʿImrān b. Ḥuṣayn b. ʿUbayd b. Khalaf b. ʿAbd Nahm, Abū Nujayd: He embraced Islam early and raided with the Messenger of God ﷺ in several campaigns. He remained in the land of his people, then moved to al-Baṣrah and settled there until he died there. And from Muḥammad b. Sīrīn, he said: No one came to al-Baṣrah among the Companions of the Messenger of God ﷺ who surpassed ʿImrān b. Ḥuṣayn. Ibn Saʿd said: And from Muṭarrif, he said: ʿImrān b. Ḥuṣayn said to me: I felt that I was being greeted, and when I cauterized myself the greeting ceased. I said: Did the greeting come to you from the direction of your head or from the direction of your feet? He said: No, rather from the direction of my head. I said: I do not think you will die until that returns. Then later he said to me: I felt that the greeting returned to me. He said: Then he remained only a little while until he died. He said: And I said to ʿImrān: Nothing prevents me from visiting you except what I see of your condition. He said: Do not do that, for what is most beloved to me is most beloved to God, Mighty and Majestic. Muʿāwiyah b. Ḥudayj; Muʿāwiyah b. Ḥudayj b. Jafnah, Abū Nuʿaym: He came as a delegate to the Messenger of God ﷺ, witnessed the conquest of Egypt, and was the envoy to ʿUmar b. al-Khaṭṭāb ؓ with the news of the conquest of Alexandria. He was one-eyed; his eye was lost in the war of Nubia with ʿAbd Allāh b. Saʿd b. Abī Sarḥ in the year thirty-one. He held command over the raids on the Maghrib in the year thirty-four, the year forty, and the year fifty. Those who transmitted from him include ʿAlī b. Rabāḥ, ʿAbd al-Raḥmān b. Samāʿah, Suwayd b. Qays, and others. He died in this year. Hāniʾ b. Niyār b. ʿAmr b. ʿUbayd; Hāniʾ b. Niyār b. ʿAmr b. ʿUbayd, Abū Burdah: He is the maternal uncle of al-Barāʾ b. ʿĀzib. He attended al-ʿAqabah with the seventy, and Badr, and all the battles with the Messenger of God ﷺ. He carried the banner of Banū Ḥārithah in the campaign of the conquest.
Tarikh (al-Tabari) 2160No grade recorded
وفي سَنَةُ ثَلَاثٍ وَخَمْسِينَ كان مَشْتَى عَبْدِ الرَّحْمَنِ بْنِ أُمِّ الْحَكَمِ الثَّقَفِيِّ بِأَرْضِ الرُّومِ.
✧ And in the year fifty-three, the winter campaign of ʿAbd al-Raḥmān b. Umm al-Ḥakam al-Thaqafī took place in the land of the Romans.
Tarikh (al-Tabari) 2161No grade recorded
وفي سنة ثلاث وخمسين فُتِحَتْ رُودُسُ ، وَهِيَ جَزِيرَةٌ فِي الْبَحْرِ، فَتَحَهَا جُنَادَةُ بْنُ أَبِي أُمَيَّةَ الْأَزْدِيُّ، فَنَزَلَهَا الْمُسْلِمُونَ، وَزَرَعُوا، وَاتَّخَذُوا بِهَا الْأَمْوَالَ وَالْمَوَاشِيَ، وَكَانَ لَهُمْ نَاطُورٌ يُحَذِّرُهُمْ مَنْ يُرِيدُهُمْ مِنَ الْبَحْرِ بِكَيْدٍ، وَكَانُوا أَشَدَّ شَيْءٍ عَلَى الرُّومِ، يَعْتَرِضُونَهُمْ فِي الْبَحْرِ فَيَقْطَعُونَ سُفُنَهُمْ، وَكَانَ مُعَاوِيَةُ يُدِرُّ لَهُمُ الْعَطَاءَ، فَلَمَّا مَاتَ مُعَاوِيَةُ أَقَفْلَهُمْ يَزِيدُ [بْنُ مُعَاوِيَةَ ]. وَقِيلَ: هَذَا كَانَ فِي سَنَةِ أَرْبَعٍ وَخَمْسِينَ. وَقِيلَ: فُتِحَتْ سَنَةَ سِتِّينَ.
✧ In the year fifty-three, Rhodes was conquered. It is an island in the sea. Junādah b. Abī Umayyah al-Azdī conquered it. The Muslims settled there, cultivated, and acquired wealth and livestock there. They had a watchman who warned them of anyone approaching them from the sea with guile. They were the harshest thing upon the Byzantines, intercepting them at sea and cutting off their ships. Muʿāwiyah used to provide them with stipends. When Muʿāwiyah died, Yazīd [b. Muʿāwiyah] recalled them. It is said: This was in the year fifty-four. It is also said: It was conquered in the year sixty.
Tarikh (al-Tabari) 2162No grade recorded
وفي سنة ثلاث وخمسين حَجَّ بِالنَّاسِ سَعِيدُ بْنُ الْعَاصِ، وَكَانَ هُوَ الْعَامِلَ عَلَى الْمَدِينَةِ ، وَكَانَ عَلَى الْكُوفَةِ عَبْدُ اللَّهِ بْنُ خَالِدِ بْنِ أُسَيْدُ، وَعَلَى الْبَصْرَةِ سَمُرَةُ بْنُ جُنْدُبٍ. وَعَلَى خُرَاسَانَ خُلَيْدُ بْنُ عَبْدِ اللَّهِ الْحَنَفِيُّ.
✧ In the year fifty-three, Saʿīd b. al-ʿĀṣ led the people in the pilgrimage, and he was the governor of Madinah. ʿAbd Allāh b. Khālid b. Usayd was over Kufa, Samurah b. Jundub over Basra, and Khulayd b. ʿAbd Allāh al-Ḥanafī over Khurasan.
Tarikh (al-Tabari) 2163No grade recorded
مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ جبلة بن الأيهم جَبَلَةُ بْنُ الْأَيْهَمِ: كَانَ مَلِكَ غَسَّانَ، فَكَتَبَ إِلَيْهِ رَسُولُ اللَّهِ ﷺ يَدْعُوهُ إِلَى الْإِسْلَامِ، فَأَسْلَمَ وَكَتَبَ بِإِسْلَامِهِ إِلَى رَسُولِ اللَّهِ ﷺ وَأَهْدَى لَهُ هَدِيَّةً، ثُمَّ لَمْ يَزَلْ مُسْلِمًا حَتَّى كَانَ فِي زَمَانِ عُمَرَ ؓ فَوَطِئَ رَجُلٌ مِنْ مُزَيْنَةَ، فَوَثَبَ الْمُزَنِيُّ فَلَطَمَهُ، وَكَانَ ذَلِكَ بِدِمَشْقَ، فَأَخَذَ الرَّجُلَ فَانْطَلَقَ بِهِ إِلَى أَبِي عُبَيْدَةَ بْنِ الْجَرَّاحِ، فَقَالُوا: هَذَا لَطَمَ جَبَلَةَ بْنَ الْأَيْهَمِ، قَالَ: فَلْيَلْطِمْهُ، قَالُوا: وَمَا يُقْتَلُ ؟ قَالَ: لَا، قَالُوا: فَمَا تَقْطَعُ يَدَهُ ؟ قَالَ: لَا، إِنَّمَا أَمَرَ اللَّهُ عَزَّ وَجَلَّ بِالْقَوَدِ، قَالَ جَبَلَةُ: أَتَرَوْنَ أَنِّي جَاعِلٌ وَجْهِي نِدًّا لِوَجْهِ جُدَرٍ جَاءَ مِنْ عُمْقٍ - يَعْنِي مَوْضِعًا فِي نَاحِيَةِ الْمَدِينَةِ - بِئْسَ الدِّينُ هَذَا. ثُمَّ ارْتَدَّ نَصْرَانِيًّا، وَتَرَحَّلَ بِقَوْمِهِ حَتَّى دَخَلَ أَرْضَ الرُّومِ، فَبَلَغَ ذَلِكَ عُمَرَ فَشَقَّ ذَلِكَ عَلَيْهِ. وَرُوِيَ لَنَا خَبَرُهُ عَلَى غَيْرِ هَذَا الْوَجْهِ، وَأَنَّهُ أَسْلَمَ فِي زَمَنِ عُمَرَ. قَالَ أَبُو عَمْرٍو الشَّيْبَانِيُّ: كَتَبَ جَبَلَةُ إِلَى عُمَرَ بْنِ الْخَطَّابِ يَسْتَأْذِنُهُ فِي الْقُدُومِ عَلَيْهِ، فَأَذِنَ لَهُ عُمَرُ، فَخَرَجَ إِلَيْهِ فِي خَمْسِمِائَةٍ مِنْ بَنِيهِ حَتَّى إِذَا كَانَ عَلَى مَرْحَلَتَيْنِ كَتَبَ إِلَى عُمَرَ يُعْلِمُهُ بِذَلِكَ، فَسُرَّ عُمَرُ وَبَعَثَ إِلَيْهِ بِإِنْزَالٍ، وَأَمَرَ جَبَلَةُ مِائَتَيْ رَجُلٍ مِنْ أَصْحَابِهِ فَلَبِسُوا الدِّيبَاجَ وَالْحَرِيرَ، وَرَكِبُوا الْخَيْلَ مَعْقُودَةً أَذْنَابُهَا وَأَلْبَسُوهَا قَلَائِدَ الذَّهَبِ وَالْفِضَّةِ، وَلَبِسَ جَبَلَةُ تَاجَهُ وَفِيهِ قُرْطُ مَارِيَةَ، وَهِيَ جَدَّتُهُ، وَدَخَلَ الْمَدِينَةَ فَلَمْ يَبْقَ بِهَا بِكْرٌ وَلَا عَانِسٌ إِلَّا خَرَجَتْ تَنْظُرُ إِلَيْهِ وَإِلَى زِيِّهِ، فَلَمَّا انْتَهَى إِلَى عُمَرَ رَحَّبَ بِهِ وَأَلْطَفَهُ وَأَدْنَى مَجْلِسَهُ، ثُمَّ خَرَجَ عُمَرُ إِلَى الْحَجِّ، فَحَجَّ مَعَهُ جَبَلَةَ، فَبَيْنَمَا هُوَ يَطُوفُ بِالْبَيْتِ وَطِئَ إِزَارَهُ رَجُلٌ مِنْ بَنِي فَزَارَةَ فَانْحَلَّ، فَرَفَعَ جَبَلَةُ يَدَهُ فَهَشَّمَ أَنْفَهُ، فَاسْتَعْدَى عَلَيْهِ عُمَرَ، فَبَعَثَ إِلَى جَبَلَةَ، فَقَالَ لَهُ: مَا هَذَا ؟ قَالَ: نَعَمْ يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّهُ تَعَمَّدَ حَلَّ إِزَارِي وَلَوْلَا حُرْمَةُ الْكَعْبَةِ لَضَرَبْتُ بَيْنَ عَيْنَيْهِ بِالسَّيْفِ، فَقَالَ لَهُ عُمَرُ: قَدْ أَقْرَرْتَ، فَإِمَّا أَنْ تُرْضِيَ الرَّجُلَ وَأَمَّا أَنْ أُقِيدَ مِنْكَ، قَالَ جَبَلَةُ: تَصْنَعُ بِي مَاذَا ؟ قَالَ: آمُرُ بِهَشْمِ أَنْفِكَ كَمَا فَعَلْتَ، قَالَ، كَيْفَ ذَلِكَ وَهُوَ سُوقَةٌ وَأَنَا مَلِكٌ ؟ قَالَ: إِنَّ الْإِسْلَامَ جَمَعَكَ وَإِيَّاهُ، فَلَسْتَ تَفْضُلُهُ إِلَّا بِالتُّقَى، قَالَ جَبَلَةُ: قَدْ ظَنَنْتُ أَنِّي أَكُونُ فِي الْإِسْلَامِ أَعَزَّ مِنِّي فِي الْجَاهِلِيَّةِ، قَالَ عُمَرُ: دَعْ ذَا عَنْكَ [فَإِنَّكَ إِنْ لَمْ تُرْضِ الرَّجُلَ ] اقْتَدْتُهُ مِنْكَ، قَالَ: إِذًا أَتَنْصُرُ، قَالَ: إِنْ تَنَصَّرَتْ ضَرَبْتُ عُنُقَكَ لِأَنَّكَ قَدْ أَسْلَمْتَ فَإِنِ ارْتَدَدْتَ قَتَلْتُكَ. فَلَمَّا رَأَى الْجِدَّ مِنْ عُمَرَ قَالَ: أَنَا نَاظِرٌ فِي هَذِهِ لَيْلَتِي هَذِهِ، وَقَدِ اجْتَمَعَ بِبَابِ عُمَرَ مِنْ حَيِّ هَذَا وَحَيِّ هَذَا خَلْقٌ كَثِيرٌ حَتَّى كَادَتْ تَكُونُ بَيْنَهُمْ فِتْنَةٌ، فَلَمَّا أَمْسَوْا أَذِنَ لَهُ عُمَرُ فِي الِانْصِرَافِ حَتَّى إِذَا نَامَ النَّاسُ تَحَمَّلَ بِخَيْلِهِ وَرَوَاحِلِهِ إِلَى الشَّامِ فَأَصْبَحَتْ مَكَّةُ بَلَاقِعَ مِنْهُمْ، فَلَمَّا أَتَى الشَّامَ تَحَمَّلَ فِي خَمْسِمِائَةِ رَجُلٍ مِنْ قَوْمِهِ حَتَّى أَتَى الْقُسْطَنْطِينِيَّةَ فَدَخَلَ إِلَى هِرَقْلَ فَتَنَصَّرَ هُوَ وَقَوْمُهُ، فَسُرَّ بِذَلِكَ وَظَنَّ أَنَّهُ فَتْحٌ مِنَ الْفُتُوحِ، وَأَجْرَى عَلَيْهِ مَا شَاءَ وَجَعَلَهُ مِنْ سُمَّارِهِ. فَمَكَثَ دَهْرًا ثُمَّ كَتَبَ عُمَرُ إِلَى هِرْقِلَ كِتَابًا وَبَعَثَهُ مَعَ رَجُلٍ مِنْ أَصْحَابِهِ، فَأَجَابَ هِرْقِلُ بِمَا أَرَادَ عُمَرُ، ثُمَّ قَالَ لِلرَّجُلِ: هَلْ لَقِيتَ ابْنَ عَمِّكَ جَبَلَةَ ؟ قَالَ: لَا، قَالَ: فَالْقَهُ قَالَ: فَأَتَيْتُهُ، فَمَا أَخَالَنِي رَأَيْتُ ثِيَابَ هِرْقِلَ مِنَ السُّرُورِ وَالْبَهْجَةِ مَا رَأَيْتُ مِنْ ثِيَابِ جَبَلَةَ، فَاسْتَأْذَنْتُ، فَأَذِنَ وَقَامَ وَرَحَّبَ بِي عَانَقَنِي وَعَاتَبَنِي فِي تَرْكِ النُّزُولِ عَلَيْهِ، فَإِذَا هُوَ فِي بَهْوٍ عَظِيمٍ مِنَ التَّمَاثِيلِ وَالْهَوْلِ مَا لَا أُحْسِنُ أَصِفُهُ وَهُوَ عَلَى سَرِيرٍ مِنْ ذَهَبٍ، لَهُ أَرْبَعُ قَوَائِمَ رَأْسُهُ مِنْ ذَهَبٍ، وَإِذَا هُوَ رَجُلٌ أَصْهَبُ ذُو سِبَالٍ، وَإِذَا هُوَ قَدْ أَمَرَ بِالذَّهَبِ الْأَحْمَرِ فَسُحِلَ فَذُرَّ فِي لِحْيَتِهِ، وَاسْتَقْبَلَ عَيْنَ الشَّمْسِ ثُمَّ أَجْلَسَنِي عَلَى كُرْسِيٍّ مِنْ ذَهَبٍ، فَلَمَّا تَبَيَّنْتُهُ انْحَدَرْتُ عَنْهُ وَقُلْتُ إِنَّ رَسُولَ اللَّهِ ﷺ نَهَى عَنْ هَذَا، وَسَأَلَنِي عَنِ النَّاسِ وَأَلْحَفَ فِي السُّؤَالِ عَنْ عُمَرَ، ثُمَّ عَرَفْتُ الْحُزْنَ فِيهِ، فَقُلْتُ: مَا يَمْنَعُكَ مِنَ الرُّجُوعِ إِلَى قَوْمِكَ وَالْإِسْلَامِ ؟ قَالَ: بَعْدَ الَّذِي كَانَ ؟ قُلْتُ: نَعَمْ، قَدْ كَانَ الْأَشْعَثُ بْنُ قَيْسٍ ارْتَدَّ وَضَرَبَهُمْ بِالسُّيُوفِ وَمَنَعَهُمُ الزَّكَاةَ ثُمَّ دَخَلَ فِي الْإِسْلَامِ، وَزَوَّجَهُ أَبُو بَكْرٍ الصِّدِّيقُ أُخْتَهُ، فَقَالَ: دَعْ هَذَا عَنْكَ، ثُمَّ أَوْمَأَ إِلَى وَصِيفٍ قَائِمٍ عَلَى رَأْسِهِ فَوَلَّى، فَمَا شَعَرْنَا إِلَّا بِالصَّنَادِيقِ يَحْمِلُهَا الرِّجَالُ، فَوُضِعَتْ أَمَامَنَا مَائِدَةٌ مِنْ ذَهَبٍ فَاسْتَعْفَيْتُ مِنْهَا، فَأَتَى بِمَائِدَةِ خَلَنْجَ، فَوُضِعَتْ أَمَامِي وَسَعَى عَلَيْنَا مِنْ كُلِّ حَارٍّ وَبَارِدٍ فِي صِحَافٍ مِنْ ذَهَبٍ وَفِضَّةٍ، وَدَارَتْ عَلَيْنَا الْخَمْرُ فَاسْتَعْفَيْتُ مِنْهَا، ثُمَّ أُتِيَ بِطَسْتٍ مِنْ ذَهَبٍ وَأَبْرِيقٍ مِنْ ذَهَبٍ. ثُمَّ أَوْمَأَ إِلَى وَصِيفٍ لَهُ فَمَا كَانَ إِلَّا هُنَيْهَةٌ حَتَّى أَقْبَلَتْ عَشْرُ جَوَارٍ، فَقَعَدَ خَمْسٌ عَنْ يَمِينِهِ وَخَمْسٌ عَنْ يَسَارِهِ عَلَى كَرَاسِيِّ الْعَاجِ، وَإِذَا عَشْرٌ أُخَرُ أَحْسَنُ مِنَ الْأُوَلِ، فَقَعَدَ خَمْسٌ عَنْ يَمِينِهِ وَخَمْسٌ عَنْ يَسَارِهِ، ثُمَّ أَقْبَلَتْ جَارِيَةٌ [مِنْ أَحْسَنِ مَا تَكُونُ مِنَ الْجَوَارِي ] بِطَائِرٍ أَبْيَضَ، وَفِي يَدِهَا الْيُمْنَى جَامٌ مِنْ ذَهَبٍ فِيهِ مِسْكٌ وَعَنْبَرٌ سَحِيقَانِ، وَفِي يَدِهَا الْيُسْرَى جَامٌ مِنْ فِضَّةٍ فِيهِ [مَاءُ وَرْدٍ ] مَا لَمْ أَشُمَّ مِثْلَهُ، فَنَقَرَتِ الطَّائِرَ فَوَقَعَ فِي الْجَامِ فَتَقَلَّبَ فِيهِ ثُمَّ فِي الْجَامِ الْآخَرِ فَتَقَلَّبَ فِيهِ، ثُمَّ سَقَطَ عَلَى صَلِيبٍ فِي تَاجِ جَبَلَةَ، ثُمَّ حَرَّكَ جَنَاحَيْهِ فَنَثَرَ ذَلِكَ عَلَى رَأْسِ جَبَلَةَ وَلِحْيَتِهِ، ثُمَّ شَرِبَ جَبَلَةُ خَمْرًا ثُمَّ اسْتَهَلَّ وَاسْتَبْشَرَ، ثُمَّ قَالَ لِلْجَوَارِي: أَطْرِبْنَنِي، فَخَفَقْنَ بِعِيدَانِهِنَّ، فَانْدَفَعْنَ يُغَنِّينَ: لِلَّهِ دَرُّ عِصَابَةٍ نَادَمْتُهُمْ يَوْمًا بِجِلَّقَ فِي الزَّمَانِ الْأَوَّلِ أَوْلَادُ جَفْنَةَ عِنْدَ قَبْرِ أَبِيهِمْ قَبْرِ ابْنِ مَارِيَةَ الْكَرِيمِ الْمُفَضَّلِ بِيضُ الْوُجُوهِ كَرِيمَةٌ أَحْسَابُهُمْ شُمُّ الْأُنُوفِ مِنَ الطِّرَازِ الْأَوَّلِ يُغْشَوْنَ حَتَّى مَا تَهِرُّ كِلَابُهُمْ لَا يَسْأَلُونَ عَنِ السَّوَادِ الْمُقْبِلِ فَطَرِبَ ثُمَّ قَالَ: هَذَا شِعْرُ حَسَّانَ بْنِ ثَابِتٍ الْأَنْصَارِيِّ فِينَا وَفِي مُلْكِنَا، ثُمَّ قَالَ لِي: كَيْفَ حَالُ حَسَّانَ ؟ قُلْتُ لَهُ: تَرَكْتُهُ ضَرِيرًا شَيْخًا كَبِيرًا. ثُمَّ قَالَ لَهُنَّ: أَطْرِبْنَنِي. فَانْدَفَعْنَ يُغَنِّينَ بِقَوْلِ حَسَّانَ أَيْضًا: لِمَنِ الدَّارُ أَقْفَرَتْ بِمَعَانِ بَيْنَ فَرْعِ الْيَرْمُوكِ فَالصَّمَّانِ فَالْقُرَيَّاتِ مِنْ بَلَاسَ فَدَارَيَّا فَسَكَّاءَ فَالْقُصُورِ الدَّوَانِي فَحِمَى جَاسِمٍ إِلَى مَرْجِ ذِي الصُّفَّرِ مَغْنَى قَبَائِلٍ وَهِجَانِ تِلْكَ دَارُ الْعَزِيزِ بَعْدَ أَلُوفٍ وَحُلُولٍ عَظِيمَةِ الْأَرْكَانِ صَلَوَاتُ الْمَسِيحِ فِي ذَلِكَ الدَّيْ رِ دُعَاءُ الْقِسِّيسِ وَالرُّهْبَانِ ذَاكَ مَغْنًى لِآلِ جَفْنَةَ فِي الدَّهْ رِ مَحَاهُ تَعَاقُبُ الْأَزْمَانِ فَأُرَانِي هُنَاكَ حَقَّ مَكِينٍ عِنْدَ ذِي التَّاجِ مَجْلِسِي وَمَكَانِي ثَكِلَتْ أُمُّهُمْ وَقَدْ ثَكِلَتْهُمْ يَوْمَ حَلُّوًا بِحَارِثِ الْجَوْلَانِ قَدْ - دَنَا الْفِصْحُ فَالْوَلَائِدُ يَنْظِمْ نَ سِرَاعًا أَكِلَّةَ الْمَرْجَانِ قَالَ: هَذَا لِابْنِ الْفُرَيْعَةِ حَسَّانَ بْنِ ثَابِتٍ، فِينَا وَفِي مُلْكِنَا وَفِي مَنَازِلِنَا بِأَكْنَافِ غُوطَةِ دِمَشْقَ. قَالَ: ثُمَّ سَكَتَ طَوِيلًا، ثُمَّ قَالَ لَهُنَّ: بَكِّينَنِي. فَوَضَعْنَ عِيدَانَهُنَّ وَنَكَّسْنَ رُءُوسَهُنَّ وَقُلْنَ: تَنَصَّرَتِ الْأَشْرَافُ مِنْ عَارِ لَطْمَةٍ وَمَا كَانَ فِيهَا لَوْ صَبَرْتُ لَهَا ضَرَرْ تَكَنَّفَنِي فِيهَا لَجَاجٌ وَنَخْوَةٌ وَبِعْتُ بِهَا الْعَيْنَ الصَّحِيحَةَ بِالْعَوَرْ فَيَا لَيْتَ أُمِّي لَمْ تَلِدْنِي وَلَيْتَنِي رَجَعْتُ إِلَى الْقَوْلِ الَّذِي قَالَهُ عُمَرْ وَيَا لَيْتَنِي أَرْعَى الْمَخَاضَ بِقَفْرَةٍ وَكُنْتُ أَسِيرًا فِي رَبِيعَةَ أَوْ مُضَرْ وَيَا لَيْتَ لِي بِالشَّامِ أَدْنَى مَعِيشَةٍ أُجَالِسُ قَوْمِي ذَاهِبَ السَّمْعِ وَالْبَصَرْ أَدِينُ بِمَا دَانُوا بِهِ مِنْ شَرِيعَةٍ وَقَدْ يَصْبِرُ الْعَوْدُ الْكَبِيرُ عَلَى الدَّبَرْ قَالَ: فَوَضَعَ يَدَهُ عَلَى وَجْهِهِ، فَبَكَى حَتَّى بَلَّ لِحْيَتَهُ بِدُمُوعِهِ، وَبَكَيْتُ مَعَهُ، ثُمَّ اسْتَدْعَى بِخَمْسِمِائَةِ دِينَارٍ هِرَقْلِيَّةٍ، فَقَالَ: خُذْ هَذِهِ فَأَوْصِلْهَا إِلَى حَسَّانَ بْنِ ثَابِتٍ. وَجَاءَ بِأُخْرَى فَقَالَ: خُذْ هَذِهِ لَكَ. فَقُلْتُ: لَا حَاجَةَ لِي فِيهَا، وَلَا أَقْبَلُ مِنْكَ شَيْئًا وَقَدِ ارْتَدَدْتَ عَنِ الْإِسْلَامِ. فَيُقَالُ: إِنَّهُ أَضَافَهَا إِلَى الَّتِي لِحَسَّانَ، فَبَعَثَ إِلَيْهِ بِأَلْفِ دِينَارٍ هِرَقْلِيَةٍ، ثُمَّ قَالَ لِي: أَبْلِغْ عُمَرَ بْنَ الْخَطَّابِ مِنِّي السَّلَامَ وَسَائِرَ الْمُسْلِمِينَ. فَلَمَّا قَدِمْتُ عَلَى عُمَرَ أَخْبَرْتُهُ خَبَرَهُ، فَقَالَ: وَرَأَيْتَهُ يَشْرَبُ الْخَمْرَ ؟ قُلْتُ: نَعَمْ. قَالَ: أَبْعَدَهُ اللَّهُ، تَعَجَّلَ فَانِيَةً بِبَاقِيَةٍ، فَمَا رَبِحَتْ تِجَارَتُهُ. ثُمَّ قَالَ: وَمَا الَّذِي وَجَّهَ بِهِ لِحَسَّانَ ؟ قُلْتُ: خَمْسُمِائَةِ دِينَارٍ هِرَقْلِيَّةٍ، فَدَعَا حِسَانًا فَدَفَعَهَا إِلَيْهِ، فَأَخَذَهَا وَوَلَّى وَهُوَ يَقُولُ: إِنَّ ابْنَ جَفْنَةَ مِنْ بَقِيَّةِ مَعْشَرٍ لَمْ يَغْذُهُمْ آبَاؤُهُمْ بِاللُّومِ لَمْ يَنْسَنِي بِالشَّامِ إِذْ هُوَ رَبُّهَا كَلًّا وَلَا مُتَنَصِّرًا بِالرُّومِ يُعْطِي الْجَزِيلَ وَلَا يَرَاهُ عِنْدَهُ إِلَّا كَبَعْضِ عَطِيَّةِ الْمَحْرُومِ وَأَتَيْتُهُ يَوْمًا فَقَرَّبَ مَجْلِسِي وَسَقَى فَرَوَّانِي مِنَ الْخُرْطُومِ ثُمَّ لَمَّا كَانَ فِي هَذِهِ السَّنَةِ مِنْ أَيَّامِ مُعَاوِيَةَ بَعَثَ مُعَاوِيَةُ عَبْدَ اللَّهِ بْنَ مَسْعَدَةَ الْفَزَارِيَّ رَسُولًا إِلَى مَلِكِ الرُّومِ، فَاجْتَمَعَ بِجَبَلَةَ بْنِ الْأَيْهَمِ، فَرَأَى مَا هُوَ فِيهِ مِنَ السَّعَادَةِ الدُّنْيَوِيَّةِ وَالْأَمْوَالِ ; مِنَ الْخَدَمِ وَالْحَشَمِ وَالذَّهَبِ وَالْخُيُولِ، فَقَالَ لَهُ جَبَلَةُ: لَوْ أَعْلَمُ أَنَّ مُعَاوِيَةَ يُقْطِعُنِي أَرْضَ الْبَثْنِيَّةِ فَإِنَّهَا مَنَازِلُنَا، وَعِشْرِينَ قَرْيَةً مِنْ غُوطَةِ دِمَشْقَ وَيَفْرِضُ لِجَمَاعَتِنَا، وَيُحْسِنُ جَوَائِزَنَا، لَرَجَعْتُ إِلَى الشَّامِ. فَأَخْبَرَ عَبْدُ اللَّهِ بْنُ مَسْعَدَةَ مُعَاوِيَةَ بِقَوْلِهِ، فَقَالَ مُعَاوِيَةُ: أَنَا أُعْطِيهُ ذَلِكَ. وَكَتَبَ إِلَيْهِ كِتَابًا مَعَ الْبَرِيدِ بِذَلِكَ، فَمَا أَدْرَكَهُ الْبَرِيدُ إِلَّا وَقَدْ مَاتَ فِي هَذِهِ السَّنَةِ قَبَّحَهُ اللَّهُ. وَرَوَى عَبْدُ اللَّهِ بْنُ مَسْعَدَةَ الْفَزَارِيُّ، قَالَ: وَجَّهَنِي مُعَاوِيَةُ إِلَى مِلْكِ الرُّومِ، فَدَخَلْتُ عَلَيْهِ، فَإِذَا عِنْدَهُ رَجُلٌ عَلَى سَرِيرٍ مِنْ ذَهَبٍ دُونَ مَجْلِسِ الْمَلِكِ، فَقُلْتُ: مَنْ أَنْتَ يَا عَبْدَ اللَّهِ، فَقَالَ: أَنَا رَجُلٌ غَلَبَ عَلَيَّ الشَّقَاءُ، أَنَا جَبَلَةُ بْنُ الْأَيْهَمِ، إِذَا صِرْتُ إِلَى مَنْزِلِي فَالْقَنِي. فَلَمَّا انْصَرَفَ إِلَى مَنْزِلِهِ أَتَيْتُهُ فَلَقِيتُهُ عَلَى شَرَابِهِ وَعِنْدَهُ قَيْنَتَانِ تُغَنِّيَانِهِ بِشِعْرٍ حَسَّانَ رُوَيْفِعُ بْنُ ثَابِتِ بْنِ السَّكَنِ رُوَيْفِعُ بْنُ ثَابِتِ بْنِ السَّكَنِ : لَهُ صُحْبَةٌ، رَوَى عَنْ رَسُولِ اللَّهِ ﷺ، وَشَهِدَ فَتْحَ مِصْرَ، وَاخْتَطَّ بِهَا [دَارًا ]، وَمَنْزِلُهُ بَاقٍ. رَوَى عَنْهُ مَرْثَدُ بْنُ عَبْدِ اللَّهِ الْيَزْنِيُّ وَغَيْرُهُ. وَلَهُ بِالْمَغْرِبِ وِلَايَاتٌ وَفُتُوحٌ. تُوُفِّيَ بِبَرْقَةَ وَهُوَ أَمِيرٌ عَلَيْهَا لِمَسْلَمَةَ بْنِ مَخْلَدٍ الْأَنْصَارِيِّ أَمِيرِ مِصْرَ فِي هَذِهِ السَّنَةِ. صَعْصَعَةُ بْنُ نَاجِيَةَ صَعْصَعَةُ بْنُ نَاجِيَةَ بْنِ عِقَالِ بْنِ مُحَمَّدِ بْنِ سُفْيَانَ بْنِ مُجَاشِعِ بْنِ دَارِمٍ : كَانَ يُحْيِي الْمَوْءُودَةَ فِي الْجَاهِلِيَّةِ، ثُمَّ جَاءَ الْإِسْلَامُ فَأَسْلَمَ. رَوَى أَبُو عَبْدِهِ، عَنْ عِقَالِ بْنِ شَبَّةَ، قَالَ: قَالَ صَعْصَعَةُ: خَرَجْتُ بَاغِيًا نَاقَتَيْنِ لِي فَرُفِعَتْ لِي نَارٌ فَسِرْتُ نَحْوَهَا وَهَمَمْتُ بِالنُّزُولِ، فَجَعَلَتِ النَّارُ تُضِيءُ مَرَّةً وَتَخْبُو أُخْرَى، فَلَمْ تَزَلْ تَفْعَلُ ذَلِكَ حَتَّى قُلْتُ: اللَّهُمَّ لَكَ عَلَيَّ إِنْ بَلَغَتْنِي هَذِهِ النَّارُ أَنْ لَا أَجِدَ أَهْلَهَا يُوقِدُونَهَا لِكُرْبَةٍ: إِلَّا فَرَّجْتُهَا عَنْهُمْ، قَالَ: فَلَمْ أَسِرْ إِلَّا قَلِيلًا حَتَّى أَتَيْتُهَا، فَإِذَا حَيٌّ مِنْ بَنِي أَنْمَارٍ، وَإِذَا بِشَيْخٍ يُوقِدُهَا فِي مُقَدَّمِ بَيْتِهِ، وَالنِّسَاءُ قَدِ اجْتَمَعْنَ إِلَى امْرَأَةٍ مَاخِضٍ قَدْ حَبَسَتْهُنَّ ثَلَاثَ لَيَالٍ، فَسَلَّمْتُ، فَقَالَ الشَّيْخُ: مَنْ أَنْتَ ؟ فَقُلْتُ: أَنَا صَعْصَعَةُ بْنُ نَاجِيَةَ، فَقَالَ: مَرْحَبًا بِسَيِّدِنَا، فَفِيمَ أَنْتَ يَا بْنَ أَخِي ؟ فَقُلْتُ: فِي بِغَاءِ نَاقَتَيْنِ لِي، قَالَ: قَدْ وَجَدْتُهُمَا بَعْدَ أَنْ أَحْيَى اللَّهُ بِهِمَا أَهْلَ بَيْتٍ مِنْ قَوْمِكَ، وَقَدْ تَجْنَاهُمَا وَعَطَفْتُ إِحْدَاهُمَا عَلَى الْأُخْرَى، وَهُمْ شَأْنُكَ فِي أَدْنَى الْإِبِلِ، قَالَ: فَفِيمَ تُوقِدُ نَارَكَ مُنْذُ اللَّيْلَةِ، قَالَ: أَوْقَدْتُهَا لِامْرَأَةٍ مَاخِضٍ قَدْ حَبَسَتْنَا مُنْذُ ثَلَاثِ لَيَالٍ، قَالَ: فَقَالَ النِّسَاءُ: قَدْ جَاءَ الْوَلَدُ، فَقَالَ الشَّيْخُ: إِنْ كَانَ غُلَامًا فَوَاللَّهِ مَا أَدْرِي مَا أَصْنَعُ بِهِ، وَإِنْ كَانَتْ جَارِيَةً فَلَا أَسْمَعَنَّ صَوْتَهَا إِلَّا قَتَلْتُهَا، فَقُلْتُ، يَا هَذَا، ذَرْهَا فَإِنَّهَا ابْنَتُكَ وَرِزْقُهَا عَلَى اللَّهِ، فَقَالَ أَقْتُلُهَا، فَقُلْتُ: أَنْشُدُكَ اللَّهَ، فَقَالَ: إِنِّي أَرَاكَ بِهَا حَفِيًّا فَاشْتَرِهَا مِنِّي، قُلْتُ: إِنِّي أَشْتَرِيهَا مِنْكَ، فَقَالَ: مَا تُعْطِينِي ؟ قُلْتُ: أُعْطِيكَ إِحْدَى نَاقَتَيَّ، قَالَ: لَا، قُلْتُ: أَزِيدُكَ الْأُخْرَى، فَنَظَرَ إِلَى جَمَلِي الَّذِي تَحْتِي، فَقَالَ: لَا إِلَّا أَنْ تَزِيدَنِي جَمَلَكَ هَذَا فَإِنِّي أَرَاهُ حَسَنَ اللَّوْنِ شَابَّ السِّنِّ، فَقُلْتُ: هُوَ لَكَ عَلَى أَنْ تُبَلِّغَنِي أَهْلِي، قَالَ قَدْ فَعَلْتُ. فَابْتَعْتُهَا مِنْهُ، وَأَخَذْتُ عَلَيْهِ عَهْدَ اللَّهِ وَمِيثَاقَهُ لَيُحْسِنَنَّ بِرَّهَا وَصِلَتَهَا مَا عَاشَتْ حَتَّى تَبِينَ عَنْهُ أَوْ يُدْرِكَهَا الْمَوْتُ، فَلَمَّا بَرَزْتُ مِنْ عِنْدِهِ حَدَّثْتُ نَفْسِي وَقُلْتُ: إِنَّ هَذِهِ مَكْرُمَةٌ مَا سَبَقَنِي إِلَيْهَا أَحَدٌ مِنَ الْعَرَبِ، ثُمَّ قُلْتُ: اللَّهُمَّ إِنَّ لَكَ عَلَيَّ أَنْ لَا أَسْمَعَ بِرَجُلٍ مِنَ الْعَرَبِ يُرِيدُ أَنْ يَئِدَ بِنْتًا لَهُ إِلَّا اشْتَرَيْتُهَا بِلَقُوحَةٍ وَجَمَلٍ، فَبَعَثَ اللَّهُ عَزَّ وَجَلَّ مُحَمَّدًا ﷺ وَقَدْ أَحْيَيْتُ مِائَةَ مَوْءُودَةٍ إِلَّا أَرْبَعًا لَمْ يُشَارِكْنِي فِي ذَلِكَ أَحَدٌ حَتَّى أَنْزَلَ اللَّهُ عَزَّ وَجَلَّ تَحْرِيمَهُ فِي الْقُرْآنِ. وَفِي رِوَايَةٍ أُخْرَى: أَنَّهُ جَاءَ الْإِسْلَامُ وَقَدْ أَحْيَى ثَلَاثَمِائَةٍ وَسِتِّينَ مَوْءُودَةً. وَفِي رِوَايَةٍ أَرْبَعَمِائَةٍ. وَقَدِمَ عَلَى رَسُولِ اللَّهِ ﷺ فَأَسْلَمَ وَتَعَلَّمَ الْقُرْآنَ وَأَخْبَرَ رَسُولَ اللَّهِ ﷺ بِمَا صَنَعَ، فَقَالَ: "لَكَ أَجْرُ ذَلِكَ إِذْ مَنَّ اللَّهُ عَلَيْكَ بِالْإِسْلَامِ ". ثُمَّ تُوُفِّيَ فِي هَذِهِ السَّنَةِ وَفِيهَا تُوُفِّيَ زِيَادُ بْنُ أَبِي سُفْيَانَ - وَيُقَالُ لَهُ زِيَادُ ابْنُ أَبِيهِ وَ: زِيَادُ ابْنُ سُمَيَّةَ. وَهِيَ أُمُّهُ - فِي رَمَضَانَ مِنْ هَذِهِ السَّنَةِ مَطْعُونًا، وَكَانَ سَبَبُ ذَلِكَ أَنَّهُ كَتَبَ إِلَى مُعَاوِيَةَ يَقُولُ لَهُ: إِنِّي قَدْ ضَبَطْتُ لَكَ الْعِرَاقَ بِشِمَالِي، وَيَمِينِي فَارِغَةٌ. وَهُوَ يُعَرِّضُ لَهُ أَنْ يَسْتَنِيبَهُ عَلَى بِلَادِ الْحِجَازِ أَيْضًا، فَلَمَّا بَلَغَ أَهْلَ الْحِجَازِ ذَلِكَ جَاءُوا إِلَى عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ الْخَطَّابِ، فَشَكَوْا إِلَيْهِ ذَلِكَ، وَخَافُوا أَنْ يَلِيَ عَلَيْهِمْ زِيَادٌ، فَيَعْسِفَهُمْ كَمَا عَسَفَ أَهْلَ الْعِرَاقِ، فَقَامَ ابْنُ عُمَرَ فَاسْتَقْبَلَ الْقِبْلَةَ، فَدَعَا عَلَى زِيَادٍ وَالنَّاسُ يُؤَمِّنُونَ، فَطُعِنَ زِيَادٌ بِالْعِرَاقِ فِي يَدِهِ فَضَاقَ ذَرْعًا بِذَلِكَ، وَاسْتَشَارَ شُرَيْحًا الْقَاضِيَ فِي قَطْعِ يَدِهِ، فَقَالَ لَهُ شُرَيْحٌ: إِنِّي لَا أَرَى لَكَ أَنْ تَفْعَلَ ذَلِكَ بِنَفْسِكَ، فَإِنَّهُ إِنْ لَمْ يَكُنْ فِي الْأَجَلِّ فُسْحَةٌ لَقِيتَ اللَّهَ أَجْذَمَ قَدْ قَطَعْتَ يَدَكَ جَزَعًا مِنْ لِقَائِهِ، وَإِنْ كَانَ لَكَ أَجْلٌ بَقِيتَ فِي النَّاسِ أَجْذَمَ فَيُعَيَّرُ وَلَدُكَ بِذَلِكَ. فَصَرَفَهُ عَنْ ذَلِكَ، فَلَمَّا خَرَجَ شُرَيْحٌ مِنْ عِنْدِهِ عَاتَبَهُ بَعْضُ النَّاسِ وَقَالُوا: هَلَّا تَرَكَتْهُ فَقَطَعَ يَدَهُ ؟ فَقَالَ: قَالَ: رَسُولُ اللَّهِ ﷺ: " الْمُسْتَشَارُ مُؤْتَمَنٌ ". وَيُقَالُ: إِنَّ زِيَادًا جَعَلَ يَقُولُ: أَأَنَامَ أَنَا وَالطَّاعُونُ فِي فِرَاشٍ وَاحِدٍ ؟ فَعَزَمَ عَلَى قَطْعِ يَدِهِ، فَلَمَّا جِيءَ بِالْمَكَاوِي وَالْحَدِيدِ خَافَ مِنْ ذَلِكَ، فَتَرَكَ ذَلِكَ. وَذُكِرَ أَنَّهُ جَمَعَ مِائَةً وَخَمْسِينَ طَبِيبًا لِيُدَاوُوهُ مِمَّا يَجِدُ مِنَ الْحَرِّ فِي بَاطِنِهِ، مِنْهُمْ ثَلَاثَةُ أَطِبَّاءَ مِمَّنْ كَانَ يَطِبُّ كِسْرَى بْنَ هُرْمُزَ فَعَجَزُوا عَنْ رَدِّ الْقَدَرِ الْمَحْتُومِ وَالْأَمْرِ الْمَحْمُومِ، فَمَاتَ فِي ثَالِثِ شَهْرِ رَمَضَانَ فِي هَذِهِ السَّنَةِ. وَقَدْ قَامَ فِي إِمْرَةِ الْعِرَاقِ خَمْسَ سِنِينَ. وَدُفِنَ بِالثَّوِيَّةِ خَارِجَ الْكُوفَةِ، وَقَدْ كَانَ بَرَزَ مِنْهَا قَاصِدًا الْحِجَازَ أَمِيرًا عَلَيْهَا، فَلَمَّا بَلَغَ خَبَرُ مَوْتِهِ عَبْدَ اللَّهِ بْنَ عُمَرَ قَالَ: اذْهَبْ إِلَيْكَ يَا ابْنَ سُمَيَّةَ، فَلَا الدُّنْيَا بَقِيَتْ لَكَ، وَلَا الْآخِرَةَ أَدْرَكْتَ. وعَنْ عَائِشَةَ، عَنْ أَبِيهَا عَبْدِ الرَّحْمَنِ بْنِ السَّائِبِ الْأَنْصَارِيِّ، قَالَ: جَمَعَ زِيَادٌ أَهْلَ الْكُوفَةِ، فَمَلَأَ مِنْهُمُ الْمَسْجِدَ وَالرَّحْبَةَ وَالْقَصْرَ ; لِيَعْرِضَهُمْ عَلَى الْبَرَاءَةِ مِنْ عَلِيِّ بْنِ أَبِي طَالِبٍ. قَالَ: عَبْدُ الرَّحْمَنِ فَإِنِّي لَمَعَ نَفَرٍ مِنْ أَصْحَابِي مِنَ الْأَنْصَارِ، وَالنَّاسُ فِي أَمْرٍ عَظِيمٍ مِنْ ذَلِكَ وَفِي حَصْرٍ. قَالَ: فَهَوَّمْتُ تَهْوِيمَةً - أَيْ نَعَسْتُ نَعْسَةً - فَرَأَيْتُ شَيْئًا أَقْبَلَ طَوِيلَ الْعُنُقِ، لَهُ عُنُقٌ مِثْلَ عُنُقِ الْبَعِيرِ، أَهْدَبَ أَهْدَلَ فَقُلْتُ: مَا أَنْتَ ؟ فَقَالَ: أَنَا النَّقَّادُ ذُو الرَّقَبَةِ، بُعِثْتُ إِلَى صَاحِبِ هَذَا الْقَصْرِ. فَاسْتَيْقَظْتُ فَزِعًا، فَقُلْتُ لِأَصْحَابِي: هَلْ رَأَيْتُمْ مَا رَأَيْتُ ؟ قَالُوا: لَا. فَأَخْبَرْتُهُمْ، وَخَرَجَ عَلَيْنَا خَارِجٌ مِنَ الْقَصْرِ فَقَالَ: إِنَّ الْأَمِيرَ يَقُولُ لَكُمْ: انْصَرِفُوا عَنِّي، فَإِنِّي عَنْكُمْ مَشْغُولٌ. وَإِذَا الطَّاعُونُ قَدْ أَصَابَهُ. وَرَوَى ابْنُ أَبِي الدُّنْيَا أَنَّ زِيَادًا لَمَّا وَلِيَ الْكُوفَةَ سَأَلَ عَنْ أَعَبْدِ أَهْلِهَا، فَدُلَّ عَلَى رَجُلٍ يُقَالُ لَهُ: أَبُو الْمُغِيرَةِ الْحِمْيَرِيُّ. فَجَاءَ بِهِ فَقَالَ لَهُ: الْزَمْ بَيْتَكَ وَلَا تَخْرُجْ مِنْهُ وَأَنَا أُعْطِيكَ مِنَ الْمَالِ مَا شِئْتَ. فَقَالَ: لَوْ أَعْطَيْتَنِي مُلْكَ الْأَرْضِ مَا تَرَكْتُ خُرُوجِي لِصَلَاةِ الْجَمَاعَةِ. فَقَالَ: الْزَمِ الْجَمَاعَةَ وَلَا تَتَكَلَّمْ بِشَيْءٍ. فَقَالَ: لَا أَسْتَطِيعُ تَرْكَ الْأَمْرِ بِالْمَعْرُوفِ وَالنَّهْيِ عَنِ الْمُنْكَرِ. فَأَمَرَ بِهِ فَضُرِبَتْ عُنُقُهُ. وَهَذَا غَرِيبٌ جِدًّا. وَلَمَّا احْتَضَرَ قَالَ لَهُ ابْنُهُ: يَا أَبَةِ، قَدْ هَيَّأْتُ لَكَ سِتِّينَ ثَوْبًا أُكَفِّنُكَ فِيهَا. فَقَالَ: يَا بُنَيَّ، قَدْ دَنَا مِنْ أَبِيكَ أَمْرٌ ; إِمَّا لِبَاسٌ خَيْرٌ مِنْ لِبَاسِهِ وَإِمَّا سَلْبٌ سَرِيعٌ. وَكَانَ مَوْلِدُهُ سَنَةَ إِحْدَى مِنَ الْهِجْرَةِ، قَالَ مِسْكِينٌ الدَّارِمِيُّ يَرْثِيهِ: رَأَيْتُ زِيَادَةَ الْإِسْلَامِ وَلَّتْ جِهَارًا حِينَ وَدَّعَنَا زِيَادُ فَقَالَ الْفَرَزْدَقُ يُجِيبُهُ، وَلَمْ يَكُنْ هَجَا زِيَادًا حَتَّى مَاتَ: أَمَسْكَيْنُ أَبْكَى اللَّهُ عَيْنَيْكَ إِنَّمَا جَرَى فِي ضَلَالٍ دَمْعُهَا فَتَحَدَّرَا بَكَيْتَ امْرَأً مِنْ أَهْلِ مَيْسَانَ كَافِرًا كَكِسْرَى عَلَى عِدَّانِهِ أَوْ كَقَيْصَرَا أَقُولُ لَهُ لَمَّا أَتَانِي نَعِيُّهُ بِهِ لَا بِظَبْيٍ بِالصَّرِيمَةِ أَعْفَرَا وَكَانَ زِيَادٌ فِيهِ حُمْرَةٌ، وَفِي عَيْنِهِ الْيُمْنَى انْكِسَارٌ، أَبْيَضَ اللِّحْيَةِ مَخْرُوطَهَا، عَلَيْهِ قَمِيصٌ رُبَّمَا رَقَّعَهُ. الربيع بن زياد الحارثي ذِكْرُ وَفَاةِ الرَّبِيعِ وَفِيهَا مَاتَ الرَّبِيعُ بْنُ زِيَادٍ الْحَارِثِيُّ عَامِلُ خُرَاسَانَ مِنْ قِبَلِ زِيَادٍ. وَكَانَ سَبَبُ مَوْتِهِ أَنَّهُ سَخِطَ قَتْلَ حُجْرِ بْنِ عَدِيٍّ حَتَّى إِنَّهُ قَالَ: لَا تَزَالُ الْعَرَبُ تُقْتَلُ صَبْرًا بَعْدَهُ، وَلَوْ نَفَرَتْ عِنْدَ قَتْلِهِ لَمْ يُقْتَلْ رَجُلٌ مِنْهُمْ صَبْرًا، وَلَكِنَّهَا أَقَرَّتْ فَذَلَّتْ: ثُمَّ مَكَثَ بَعْدَ هَذَا الْكَلَامِ جُمُعَةً، ثُمَّ خَرَجَ يَوْمَ الْجُمُعَةِ فَقَالَ: أَيُّهَا النَّاسُ إِنِّي قَدْ مَلِلْتُ الْحَيَاةَ وَإِنِّي دَاعٍ بِدَعْوَةٍ فَأَمِّنُوا ! ثُمَّ رَفَعَ يَدَيْهِ بَعْدَ الصَّلَاةِ فَقَالَ: اللَّهُمَّ إِنْ كَانَ لِي عِنْدَكَ خَيْرٌ فَاقْبِضْنِي إِلَيْكَ عَاجِلًا ! وَأَمَّنَ النَّاسُ، ثُمَّ خَرَجَ فَمَا تَوَارَتْ ثِيَابُهُ حَتَّى سَقَطَ فَحُمِلَ إِلَى بَيْتِهِ، وَاسْتُخْلِفَ ابْنُهُ عَبْدُ اللَّهِ وَمَاتَ مِنْ يَوْمِهِ، ثُمَّ مَاتَ ابْنُهُ بَعْدَهُ بِشَهْرَيْنِ. [ عبد الرحمن بن أبي بكر الصديق ]: وَفِيهَا مَاتَ عَبْدُ الرَّحْمَنِ بْنُ أَبِي بَكْرٍ الصِّدِّيقِ بِطَرِيقِ مَكَّةَ فِي نَوْمَةٍ نَامَهَا، وَقِيلَ: تُوُفِّيَ بَعْدَ ذَلِكَ. فيروز الديلمي وَفِيهَا تُوُفِّيَ فَيْرُوزُ الدَّيْلَمِيُّ، وَكَانَتْ لَهُ صُحْبَةٌ، وَكَانَ مُعَاوِيَةُ قَدِ اسْتَعْمَلَهُ عَلَى صَنْعَاءَ. عمرو بن حزم وَفِيهَا مَاتَ عَمْرُو بْنُ حَزْمٍ الْأَنْصَارِيُّ. فضالة بن عبيد وَفِيهَا مَاتَ فَضَالَةُ بْنُ عُبَيْدٍ الْأَنْصَارِيُّ بِدِمَشْقَ، وَكَانَ قَاضِيهَا لِمُعَاوِيَةَ، ( وَقِيلَ: مَاتَ آخَرَ أَيَّامِ مُعَاوِيَةَ، وَقِيلَ غَيْرُ ذَلِكَ )، شَهِدَ أُحُدًا وَمَا بَعْدَهَا.
✧ Those of the notables who died in this year Jabalah b. al-Ayham JABALAH B. AL-AYHAM: He was the king of Ghassān. The Messenger of God ﷺ wrote to him inviting him to Islam, and he embraced Islam and wrote of his conversion to the Messenger of God ﷺ, and sent him a gift. He remained a Muslim until the time of ʿUmar ؓ, when a man from Muzaynah trod on his garment, so the Muzanī leaped up and slapped him. That was in Damascus, and he took the man and brought him to Abū ʿUbaydah b. al-Jarrāḥ. They said, "This man slapped Jabalah b. al-Ayham." He said, "Then let him slap him back." They said, "Is he not to be killed?" He said, "No." They said, "Will his hand not be cut off?" He said, "No. God, Mighty and Majestic, has only commanded retaliation." Jabalah said, "Do you think I would make my face an equal to the face of a commoner who came from ʿUmq?"—meaning a place in the vicinity of al-Madīnah—"What a wretched religion this is." Then he apostatized as a Christian and departed with his people until he entered the land of the Byzantines. When that reached ʿUmar, it distressed him. His story has been transmitted to us in a version different from this, namely that he embraced Islam in the time of ʿUmar. Abū ʿAmr al-Shaybānī said: Jabalah wrote to ʿUmar b. al-Khaṭṭāb asking permission to come to him, and ʿUmar granted him permission. He set out to him with five hundred of his sons, until when he was two stages away he wrote to ʿUmar informing him of that. ʿUmar rejoiced and sent him provisions for lodging. Jabalah commanded two hundred men of his companions, and they donned brocade and silk and rode horses whose tails were tied up, and they adorned them with collars of gold and silver. Jabalah wore his crown, in which was the earring of Māriyah—she was his grandmother—and entered al-Madīnah. No virgin or woman past her prime remained there but came out to look at him and at his finery. When he reached ʿUmar, ʿUmar welcomed him, showed him kindness, and brought his seat near. Then ʿUmar set out for the pilgrimage, and Jabalah performed the pilgrimage with him. While he was circumambulating the House, a man from Banū Fazārah trod on his waist-wrapper and it came undone. Jabalah raised his hand and smashed his nose. The man appealed to ʿUmar for redress. ʿUmar sent for Jabalah and said to him, "What is this?" He said, "Yes, Commander of the Faithful. He deliberately undid my waist-wrapper, and had it not been for the sanctity of the Kaʿbah I would have struck between his eyes with my sword." ʿUmar said to him, "You have confessed. Either you satisfy the man, or I will exact retaliation from you." Jabalah said, "What will you do with me?" He said, "I will order your nose to be smashed as you did." He said, "How can that be, when he is a commoner and I am a king?" He said, "Islam has brought you and him together, so you are not superior to him except through piety." Jabalah said, "I had thought that I would be more honored in Islam than I was in the Age of Ignorance." ʿUmar said, "Leave that aside. For if you do not satisfy the man, I will exact retaliation from you." He said, "Then I will become a Christian." He said, "If you become a Christian, I will strike your neck, because you have embraced Islam, and if you apostatize I will kill you." When he saw ʿUmar's seriousness, he said, "I will consider this matter tonight." And there had gathered at ʿUmar's gate from this tribe and that tribe a great crowd, until strife was nearly kindled among them. When evening came, ʿUmar gave him permission to leave. When the people had fallen asleep, he loaded his horses and mounts and departed for Syria. In the morning Makkah was empty of them. When he reached Syria, he departed with five hundred men of his people until he came to Constantinople and entered upon Heraclius. He and his people became Christians, and Heraclius rejoiced at that and considered it a conquest among conquests. He granted him whatever he wished and made him one of his boon companions. He remained so for a long time. Then ʿUmar wrote a letter to Heraclius and sent it with a man of his companions. Heraclius answered what ʿUmar wanted. Then he said to the man, "Have you met your cousin Jabalah?" He said, "No." He said, "Then meet him." He said, "So I went to him, and I do not think I have seen Heraclius's garments in such joy and splendor as I saw Jabalah's garments. I asked permission, and he granted it. He rose, welcomed me, embraced me, and reproached me for not staying with him. There he was in a great hall of statues and awe that I cannot describe, and he was on a couch of gold that had four legs, its headrest of gold. He was a man of reddish-brown complexion with a long mustache, and he had ordered red gold to be filed and scattered in his beard. He faced the sun. Then he seated me on a chair of gold. When I realized it, I slid down from it and said, 'The Messenger of God ﷺ forbade this.' He asked me about the people and pressed his questioning about ʿUmar. Then I perceived sorrow in him, and I said, 'What prevents you from returning to your people and to Islam?' He said, 'After what happened?' I said, 'Yes. Al-Ashʿath b. Qays apostatized and fought them with swords and withheld the alms-tax, then he entered Islam, and Abū Bakr al-Ṣiddīq married his sister to him.' He said, 'Leave that aside.' Then he gestured to a servant standing at his head, and the servant went away. Before we knew it, men were carrying chests, and a table of gold was placed before us. I asked to be excused from it, so a table of khalanj wood was brought and placed before me. He provided us with all kinds of hot and cold food in dishes of gold and silver. Wine was passed around us, and I asked to be excused from it. Then a basin of gold and a ewer of gold were brought. Then he gestured to a servant of his, and it was only a short while before ten slave-girls came forward. Five sat on his right and five on his left on chairs of ivory. Then ten others, more beautiful than the first, came, and five sat on his right and five on his left. Then a slave-girl, of the most beautiful of slave-girls, came forward with a white bird. In her right hand was a bowl of gold containing powdered musk and ambergris, and in her left hand a bowl of silver containing rose water, the like of whose fragrance I had never smelled. She pecked at the bird, and it fell into the bowl and rolled in it, then into the other bowl and rolled in it. Then it fell upon a cross in Jabalah's crown. Then it flapped its wings and scattered that upon Jabalah's head and beard. Then Jabalah drank wine, then burst into tears of joy and rejoiced. Then he said to the slave-girls, 'Delight me.' They struck their lutes and began to sing: For God, what a band I once caroused with, At Jilliq in the former age, Sons of Jafnah at their father's tomb, The tomb of Ibn Māriyah, the noble, the excellent, White of face, noble of lineage, High-nosed, of the foremost rank, They are visited until their dogs do not growl, They do not ask about the crowd that approaches. He was delighted, then said, 'This is the poetry of Ḥassān b. Thābit al-Anṣārī about us and our kingdom.' Then he said to me, 'How is Ḥassān?' I said to him, 'I left him blind, an old man.' Then he said to them, 'Delight me.' They began to sing, also from the words of Ḥassān: Whose is the abode, desolate at Maʿān, Between the branch of the Yarmūk and al-Ṣammān, And al-Qurayyāt of Balās, then Dārayyā, Then Sakkāʾ, then the nearby palaces, And the protected land of Jāsim, to the meadow of Dhū Al-Ṣuffar, the dwelling of tribes and noble steeds, That is the abode of al-ʿAzīz after thousands And great inhabitants of pillars, The prayers of the Messiah in that monastery, The invocation of the priest and the monks, That is a dwelling of the family of Jafnah in time, Effaced by the succession of ages, I see myself there truly established, Near the crown-bearer my seat and my place, Their mothers were bereaved, and they bereaved them, On the day they halted at Ḥārith al-Jawlān, Easter has drawn near, and the maidens string Quickly wreaths of coral. He said, 'This is by Ibn al-Furayʿah, Ḥassān b. Thābit, about us and our kingdom and our dwellings on the outskirts of the Ghūṭah of Damascus.' He said, 'Then he fell silent for a long time, then said to them, "Make me weep."' They laid down their lutes, bowed their heads, and said: The nobles became Christians because of the shame of a slap, Though had I endured it, there would have been no harm in it, Obstinacy and pride enveloped me in it, And I sold the sound eye for the blind one, Would that my mother had not borne me, and would that I Had returned to the word that ʿUmar spoke, Would that I were tending milch-camels in a desert, And were a captive among Rabīʿah or Muḍar, Would that I had the humblest livelihood in Syria, Sitting with my people, gone of hearing and sight, Professing the religion they professed of a law, For an old camel may endure a sore. He said, 'He put his hand over his face and wept until his beard was wet with his tears, and I wept with him. Then he called for five hundred Heraclian dinars and said, "Take these and convey them to Ḥassān b. Thābit." And he brought another sum and said, "Take these for yourself." I said, "I have no need of them, and I will not accept anything from you, for you have apostatized from Islam." It is said that he added them to those for Ḥassān, and sent him a thousand Heraclian dinars. Then he said to me, "Convey my greeting to ʿUmar b. al-Khaṭṭāb and the rest of the Muslims." When I came to ʿUmar, I told him his story, and he said, "Did you see him drink wine?" I said, "Yes." He said, "May God distance him. He hastened to a transient thing in exchange for an enduring one, and his trade did not profit." Then he said, "What did he send to Ḥassān?" I said, "Five hundred Heraclian dinars." He summoned Ḥassān and gave them to him, and Ḥassān took them and departed, saying: Ibn Jafnah is of the remnant of a people Whose fathers did not nourish them with blame, He did not forget me in Syria when he was its lord, Neither as a kinsman nor as a Christian among the Byzantines, He gives generously and does not regard it Except as some gift to one deprived, And I came to him one day, and he brought my seat near, And gave me to drink, and quenched my thirst from the wine-jug. Then when it was in this year, during the days of Muʿāwiyah, Muʿāwiyah sent ʿAbd Allāh b. Masʿadah al-Fazārī as an envoy to the king of the Byzantines. He met with Jabalah b. al-Ayham and saw the worldly felicity and wealth he was in: servants, retinue, gold, and horses. Jabalah said to him, "If I knew that Muʿāwiyah would grant me the land of al-Bathaniyyah, for it is our dwellings, and twenty villages of the Ghūṭah of Damascus, and would assign stipends for our company and make our gifts generous, I would return to Syria." ʿAbd Allāh b. Masʿadah informed Muʿāwiyah of his words, and Muʿāwiyah said, "I will give him that." He wrote him a letter to that effect and sent it with the courier, but the courier did not reach him except after he had died in this year—may God disfigure him. ʿAbd Allāh b. Masʿadah al-Fazārī narrated, saying: Muʿāwiyah sent me to the king of the Byzantines. I entered upon him, and there was a man by him on a couch of gold below the king's seat. I said, "Who are you, O servant of God?" He said, "I am a man whom wretchedness has overcome. I am Jabalah b. al-Ayham. When I go to my dwelling, meet me." When he departed to his dwelling, I went to him and met him at his drinking, and with him were two singing-girls singing to him the poetry of Ḥassān. Ruwayfiʿ b. Thābit b. al-Sakan RUWAYFIʿ B. THĀBIT B. AL-SAKAN: He was a Companion. He transmitted from the Messenger of God ﷺ, witnessed the conquest of Egypt, and laid out a house there, and his dwelling remains. Marthad b. ʿAbd Allāh al-Yazanī and others transmitted from him. He had governorships and conquests in the Maghrib. He died in Barqah while he was its governor for Maslamah b. Mukhallad al-Anṣārī, the governor of Egypt, in this year. Ṣaʿṣaʿah b. Nājiyah ṢAʿṢAʿAH B. NĀJIYAH B. ʿIQĀL B. MUḤAMMAD B. SUFYĀN B. MUJĀSHIʿ B. DĀRIM: He used to revive buried infant girls in the Age of Ignorance. Then Islam came, and he embraced it. Abū ʿAbdihi narrated from ʿIqāl b. Shubbah, who said: Ṣaʿṣaʿah said: I went out seeking two she-camels of mine, and a fire was raised for me, so I traveled toward it and intended to alight. The fire kept shining at one moment and dying down at another, and it did not cease doing that until I said, "O God, I vow to You that if I reach this fire and find its people lighting it because of some distress, I will relieve them of it." He said: I had not traveled but a little before I came to it, and there was a clan of Banū Anmār, and an old man was lighting it in front of his tent. The women had gathered around a woman in labor who had detained them for three nights. I greeted them, and the old man said, "Who are you?" I said, "I am Ṣaʿṣaʿah b. Nājiyah." He said, "Welcome to our chief. What brings you, O son of my brother?" I said, "I am seeking two she-camels of mine." He said, "I have found them, after God revived through them a household of your people. They have become exhausted, and I have turned one toward the other. They are your concern among the nearest of camels." He said, "Why have you been lighting your fire since tonight?" He said, "I lit it for a woman in labor who has detained us for three nights." He said: The women said, "The child has come." The old man said, "If it is a boy, then by God I do not know what to do with him, and if it is a girl, let me not hear her voice but I will kill her." I said, "O you, leave her, for she is your daughter, and her provision is upon God." He said, "I will kill her." I said, "I adjure you by God." He said, "I see you are concerned for her, so buy her from me." I said, "I will buy her from you." He said, "What will you give me?" I said, "I will give you one of my two she-camels." He said, "No." I said, "I will add the other." He looked at my camel beneath me and said, "No, unless you add this camel of yours, for I see it is good of color and young of age." I said, "It is yours, on condition that you convey me to my family." He said, "I have done so." So I bought her from him, and I took from him God's covenant and compact that he would treat her well and maintain ties with her as long as she lived, until she parted from him or death overtook her. When I left him, I said to myself, "This is a noble deed in which no Arab has preceded me." Then I said, "O God, I vow to You that I will not hear of any Arab who wants to bury alive a daughter of his but I will buy her for a milch-camel and a camel." God, Mighty and Majestic, sent Muḥammad ﷺ, and I had revived one hundred buried infant girls except four, and no one shared in that with me, until God, Mighty and Majestic, revealed its prohibition in the Qurʾān. In another report: Islam came, and he had revived three hundred and sixty buried infant girls. In another report: four hundred. He came to the Messenger of God ﷺ, embraced Islam, learned the Qurʾān, and told the Messenger of God ﷺ what he had done. He said, "You have the reward of that, since God bestowed Islam upon you." Then he died in this year. In this year Ziyād b. Abī Sufyān—also called Ziyād, son of his father, and Ziyād b. Sumayyah, his mother—died, in Ramaḍān of this year, of the plague. The cause was that he wrote to Muʿāwiyah saying: 'I have secured Iraq for you with my left hand, and my right is empty,' hinting to him that he should appoint him also over the lands of the Hijaz. When the people of the Hijaz learned of that, they came to ʿAbd Allāh b. ʿUmar b. al-Khaṭṭāb and complained to him about it, fearing that Ziyād would govern them and treat them harshly, as he had treated the people of Iraq harshly. Ibn ʿUmar stood, faced the qiblah, and invoked God against Ziyād, the people saying 'Amen.' Then Ziyād was struck by the plague in his hand, and he became greatly distressed by that. He consulted Shurayḥ the judge about cutting off his hand. Shurayḥ said to him: 'I do not think you should do that to yourself. For if there is no respite in the appointed term, you will meet God with a hand amputated, having cut it off in dread of meeting Him; and if you have a term remaining, you will remain among the people maimed, and your children will be reproached for it.' So he turned him away from that. When Shurayḥ left him, some people reproached him, saying: 'Why did you not leave him to cut off his hand?' He said: 'The Messenger of God ﷺ said: "The one consulted is a trustee."' It is said that Ziyād kept saying: 'Shall I sleep while the plague is in the same bed with me?' So he resolved to cut off his hand. But when the cauteries and the iron were brought, he feared that, and abandoned it. It is mentioned that he gathered one hundred and fifty physicians to treat him for the heat he felt inside, among them three physicians who had treated Kisrā b. Hurmuz, but they were incapable of repelling the decreed fate and the fevered affair. He died on the third of the month of Ramaḍān in this year, having served as governor of Iraq for five years. He was buried at al-Thawiyyah outside Kufah. He had set out from it heading for the Hijaz as its governor, but when news of his death reached ʿAbd Allāh b. ʿUmar, he said: 'Go to your own, O son of Sumayyah. Neither has this world remained for you, nor have you attained the Hereafter.' A report from ʿĀʾishah, from her father ʿAbd al-Raḥmān b. al-Sāʾib al-Anṣārī, who said: Ziyād gathered the people of Kufah, filling with them the mosque, the courtyard, and the palace, to make them declare dissociation from ʿAlī b. Abī Ṭālib. ʿAbd al-Raḥmān said: I was with a group of my companions from the Anṣār, and the people were in a great state of distress and confinement over that. He said: I dozed a light doze—that is, I drowsed a drowsing—and I saw something approaching, long-necked, with a neck like a camel's, with long lashes and a drooping lip. I said: 'What are you?' It said: 'I am al-Naqqād, the one with the neck, sent to the master of this palace.' I awoke in fright and said to my companions: 'Did you see what I saw?' They said: 'No.' I told them. Then a man came out to us from the palace and said: 'The governor says to you: Leave me, for I am occupied away from you.' And behold, the plague had struck him. Ibn Abī al-Dunyā related that when Ziyād governed Kufah, he asked about the most devout worshiper among its people. He was directed to a man named Abū al-Mughīrah al-Ḥimyarī. He brought him and said to him: 'Stay in your house and do not leave it, and I will give you as much wealth as you wish.' He said: 'Even if you gave me the dominion of the earth, I would not abandon going out for the congregational prayer.' He said: 'Then attend the congregation and do not speak of anything.' He said: 'I cannot abandon commanding the good and forbidding the evil.' So he ordered him, and his neck was struck. This is very strange. When he was dying, his son said to him: 'Father, I have prepared sixty garments to shroud you in.' He said: 'My son, your father's affair has drawn near. Either a garment better than his garment, or a swift stripping.' He was born in the year one of the Hijrah. Miskīn al-Dārimī said, elegizing him: I saw the increase of Islam depart openly when Ziyād bade us farewell. Al-Farazdaq answered him—and he had not satirized Ziyād until he died—: O Miskīn, may God make your eyes weep. Your tears have flowed in error and streamed down. You have wept for a man from the people of Maysān, an unbeliever, like Kisrā on his throne, or like Caesar. I said to him when his obituary came to me— for him, not for an oryx in the parched land, dust-colored. Ziyād had a reddish complexion, a slight defect in his right eye, a white beard, trimmed and pointed, and wore a shirt that he sometimes patched. Al-Rabīʿ b. Ziyād al-Ḥārithī — The Death of al-Rabīʿ In this year al-Rabīʿ b. Ziyād al-Ḥārithī, governor of Khurasan on behalf of Ziyād, died. The cause of his death was that he was angered by the killing of Ḥujr b. ʿAdī, so much so that he said: 'The Arabs will not cease being killed in cold blood after him. Had they risen up when he was killed, not one of them would have been killed in cold blood. But they acquiesced and were humbled.' Then after this speech he remained for a week. Then on Friday he went out and said: 'O people, I have grown weary of life. I am going to make a supplication, so say Amen.' Then after the prayer he raised his hands and said: 'O God, if there is any good for me with You, then take me to You quickly.' The people said Amen. Then he left, and his garments had not disappeared from sight before he fell. He was carried to his house, and his son ʿAbd Allāh was appointed as his successor. He died that same day, and his son died two months after him. [ʿAbd al-Raḥmān b. Abī Bakr al-Ṣiddīq] In this year ʿAbd al-Raḥmān b. Abī Bakr al-Ṣiddīq died on the road to Makkah during a sleep he slept. It is also said that he died after that. Fayrūz al-Daylamī In this year Fayrūz al-Daylamī died. He was a Companion, and Muʿāwiyah had appointed him governor of Ṣanʿāʾ. ʿAmr b. Ḥazm In this year ʿAmr b. Ḥazm al-Anṣārī died. Faḍālah b. ʿUbayd In this year Faḍālah b. ʿUbayd al-Anṣārī died in Damascus. He was its judge for Muʿāwiyah—it is also said that he died in the last days of Muʿāwiyah, and other dates are given. He witnessed Uḥud and what came after it.
Tarikh (al-Tabari) 2164No grade recorded
وفي سَنَةُ أَرْبَعٍ وَخَمْسِينَ كان مَشْتَى مُحَمَّدِ بْنِ مَالِكٍ بِأَرْضِ الرُّومِ، وَصَائِفَةُ مَعْنِ بْنِ يَزِيدَ السُّلَمِيِّ.
✧ And in the year fifty-four was the winter campaign of Muḥammad b. Mālik in the land of the Byzantines, and the summer campaign of Maʿn b. Yazīd al-Sulamī.
Tarikh (al-Tabari) 2165No grade recorded
عَزْلِ سَعِيدٍ عَنِ الْمَدِينَةِ وَاسْتِعْمَالِ مَرْوَانَ وفي سنة أربع وخمسين عَزَلَ مُعَاوِيَةُ سَعِيدَ بْنَ الْعَاصِ عَنِ الْمَدِينَةِ وَاسْتَعْمَلَ مَرْوَانَ وَسَبَبُ ذَلِكَ أَنَّ مُعَاوِيَةَ كَانَ يُغْرِي بَيْنَ مَرْوَانَ وَسَعِيدِ بْنِ الْعَاصِ، فَكَتَبَ إِلَى سَعِيدٍ وَهُوَ عَلَى الْمَدِينَةِ: اهْدِمْ دَارَ مَرْوَانَ، فَلَمْ يَهْدِمْهَا، فَأَعَادَ إِلَيْهِ الْكِتَابَ مَرَّةً بَعْدَ مَرَّةٍ فَلَمْ يَفْعَلْ، فَعَزَلَهُ مُعَاوِيَةُ، وَوَلَّى مَرْوَانَ وَكَتَبَ إِلَيْهِ يَأْمُرُهُ بِقَبْضِ أَمْوَالِ سَعِيدِ بْنِ الْعَاصِ وَهَدْمِ دَارِهِ، فَأَخَذَ الْفَعَلَةَ وَسَارَ إِلَى دَارِ سَعِيدٍ لِيَهْدِمَهَا، فَقَالَ لَهُ سَعِيدٌ: يَا أَبَا عَبْدِ الْمَلِكِ أَتَهْدِمُ دَارِي ؟ قَالَ: نَعَمْ، كَتَبَ إِلَيَّ أَمِيرُ الْمُؤْمِنِينَ، وَلَوْ كَتَبَ إِلَيْكَ فِي هَدْمِ دَارِي لَفَعَلْتَ: فَقَالَ: مَا كُنْتُ لِأَفْعَلَ: قَالَ: بَلَى وَاللَّهِ: قَالَ: كَلَّا: وَقَالَ لِغُلَامِهِ: ائْتِنِي بِكِتَابِ مُعَاوِيَةَ، فَجَاءَهُ بِالْكِتَابَيْنِ، فَلَمَّا رَآهُمَا مَرْوَانُ قَالَ: كَتَبَ إِلَيْكَ فَلَمْ تَفْعَلْ وَلَمْ تُعْلِمْنِي ؟ فَقَالَ سَعِيدٌ: مَا كُنْتُ لِأَمُنَّ عَلَيْكَ، وَإِنَّمَا أَرَادَ مُعَاوِيَةُ أَنْ يُحَرِّضَ بَيْنَنَا: فَقَالَ مَرْوَانُ: أَنْتَ وَاللَّهِ خَيْرٌ مِنِّي. وَعَادَ وَلَمْ يَهْدِمْ دَارَ سَعِيدٍ، وَكَتَبَ سَعِيدٌ إِلَى مُعَاوِيَةَ: الْعَجَبُ مِمَّا صَنَعَ أَمِيرُ الْمُؤْمِنِينَ بِنَا فِي قَرَابَتِنَا ! إِنَّهُ يُضْغِنُ بَعْضَنَا عَلَى بَعْضٍ، فَأَمِيرُ الْمُؤْمِنِينَ فِي حِلْمِهِ وَصَبْرِهِ عَلَى مَا يَكْرَهُ مِنَ الْأَخْبَثِينَ، وَعَفْوِهِ وَإِدْخَالِهِ الْقَطِيعَةَ بَيْنَنَا وَالشَّحْنَاءَ، وَتَوَارُثَ الْأَوْلَادِ ذَلِكَ، فَوَاللَّهِ لَوْ لَمْ نَكُنْ أَوْلَادَ أَبٍ وَاحِدٍ لَمَا جَمَعَنَا اللَّهُ عَلَيْهِ مِنْ نُصْرَةِ أَمِيرِ الْمُؤْمِنِينَ الْخَلِيفَةِ الْمَظْلُومِ، وَاجْتِمَاعِ كَلِمَتِنَا، لَكَانَ حَقًّا عَلَى أَمِيرِ الْمُؤْمِنِينَ أَنْ يَرْعَى ذَلِكَ. فَكَتَبَ إِلَيْهِ مُعَاوِيَةُ يَعْتَذِرُ مِنْ ذَلِكَ وَيَتَنَصَّلُ وَأَنَّهُ عَائِدٌ إِلَى أَحْسَنِ مَا يَعْهَدُهُ. وَقَدِمَ سَعِيدٌ عَلَى مُعَاوِيَةَ فَسَأَلَهُ عَنْ مَرْوَانَ فَأَثْنَى عَلَيْهِ خَيْرًا، فَقَالَ لَهُ مُعَاوِيَةُ: مَا بَاعَدَ بَيْنَهُ وَبَيْنَكَ ؟ قَالَ: خَافَنِي عَلَى شَرَفِهِ وَخِفْتُهُ عَلَى شَرَفِي: قَالَ: فَمَاذَا لَهُ عِنْدَكَ ؟ قَالَ: أُسِرُّهُ شَاهِدًا وَغَائِبًا.
✧ The dismissal of Saʿīd from Madinah and the appointment of Marwān In the year fifty-four, Muʿāwiyah dismissed Saʿīd b. al-ʿĀṣ from Madinah and appointed Marwān. And the reason for that was that Muʿāwiyah used to stir up discord between Marwān and Saʿīd b. al-ʿĀṣ. He wrote to Saʿīd, while he was governor of Madinah: “Demolish the house of Marwān.” But he did not demolish it. He repeated the letter to him time after time, but he did not do it. So Muʿāwiyah dismissed him, appointed Marwān, and wrote to him commanding him to seize the properties of Saʿīd b. al-ʿĀṣ and demolish his house. So he took the workmen and went to the house of Saʿīd to demolish it. Saʿīd said to him: “O Abū ʿAbd al-Malik, will you demolish my house?” He said: “Yes; the Commander of the Faithful wrote to me, and if he had written to you about demolishing my house, you would have done it.” He said: “I would not have done it.” He said: “By God, yes you would have.” He said: “No.” And he said to his servant: “Bring me Muʿāwiyah’s letter.” He brought him the two letters. When Marwān saw them, he said: “He wrote to you and you did not do it, and you did not inform me?” Saʿīd said: “I would not have granted you a favor, for Muʿāwiyah only wanted to incite us against each other.” Marwān said: “You, by God, are better than I.” He returned and did not demolish Saʿīd’s house. Saʿīd wrote to Muʿāwiyah: “How astonishing is what the Commander of the Faithful has done to us in our kinship! He stirs up rancor among us against one another. The Commander of the Faithful, in his forbearance and patience toward what he dislikes of the most wicked people, and his pardon, brings about severance and enmity among us, and the children inherit that. By God, even if we were not the sons of one father—whom God brought together upon supporting the Commander of the Faithful, the caliph who suffered injustice, and the unity of our word—it would still be incumbent upon the Commander of the Faithful to respect that.” Muʿāwiyah wrote to him apologizing for that, exculpating himself, and saying that he would return to the best of what he had known from him. Saʿīd came to Muʿāwiyah, and he asked him about Marwān. He praised him well. Muʿāwiyah said to him: “What caused distance between him and you?” He said: “He feared me for his honor, and I feared him for my honor.” He said: “What do you hold for him?” He said: “I regard him highly, present and absent.”
Tarikh (al-Tabari) 2166No grade recorded
وَفِي سنة أربع وخمسين عَزَلَ مُعَاوِيَةُ سَمُرَةَ بْنَ جُنْدُبٍ عَنِ الْبَصْرَةِ وَوَلَّى عَبْدَ اللَّهِ بْنَ عَمْرِو بْنِ غَيْلَانَ وَكَانَ سَمُرَةُ خَلِيفَةَ زِيَادٍ عَلَى الْبَصْرَةِ، فَلَمَّا مَاتَ زِيَادٌ أَقَرَّهُ مُعَاوِيَةُ سِتَّةَ أَشْهُرٍ ثُمَّ عَزَلَهُ، فَقَالَ سَمُرَةُ بْنُ جُنْدُبٍ: وَاللَّهِ لَوْ أَطَعْتُ اللَّهَ كَمَا أَطَعْتُ مُعَاوِيَةَ مَا عَذَّبَنِي أَبَدًا. وَهَذَا لَا يَصِحُّ عَنْهُ. وَأَقَرَّ مُعَاوِيَةُ عَبْدَ اللَّهِ بْنَ خَالِدِ بْنِ أَسِيدٍ عَلَى نِيَابَةِ الْكُوفَةِ، وَكَانَ زِيَادٌ قَدِ اسْتَخْلَفَهُ عَلَيْهَا.
✧ In the year fifty-four, Muʿāwiyah dismissed Samurah b. Jundub from al-Baṣrah and appointed ʿAbd Allāh b. ʿAmr b. Ghaylān. Samurah had been Ziyād's deputy over al-Baṣrah; when Ziyād died, Muʿāwiyah confirmed him for six months, then dismissed him. Samurah b. Jundub said: 'By God, had I obeyed God as I obeyed Muʿāwiyah, He would never have punished me.' This is not authentically transmitted from him. Muʿāwiyah confirmed ʿAbd Allāh b. Khālid b. Asīd as deputy over al-Kūfah; Ziyād had appointed him as his successor over it.
Tarikh (al-Tabari) 2167No grade recorded
اسْتِعْمَالِ عُبَيْدِ اللَّهِ بْنِ زِيَادٍ عَلَى خُرَاسَانَ وَفِي سنة أربع وخمسين وَلَّى مُعَاوِيَةُ عُبَيْدَ اللَّهِ بْنَ زِيَادٍ خُرَاسَانَ وَذَلِكَ أَنَّهُ لَمَّا مَاتَ زِيَادٌ، وَفَدَ عُبَيْدُ اللَّهِ عَلَى مُعَاوِيَةَ، فَقَالَ لَهُ مُعَاوِيَةُ: مَنِ اسْتَخْلَفَ أَخِي عَلَى عَمَلِهِ بِالْكُوفَةِ ؟ قَالَ: عَبْدَ اللَّهِ بْنَ خَالِدِ بْنِ أُسَيْدٍ، قَالَ: وَعَلَى الْبَصْرَةِ سَمُرَةَ بْنَ جُنْدُبٍ، فَقَالَ: لَوِ اسْتَعْمَلَكَ أَبُوكَ لَاسْتَعْمَلْتُكَ. وَكَانَ مُعَاوِيَةُ إِذَا أَرَادَ أَنْ يُوَلِّيَ رَجُلًا مِنْ بَنِي حَرْبٍ وَلَّاهُ الطَّائِفَ، فَإِنْ رَأَى فِيهِ مَا يُعْجِبُهُ وَلَّاهُ مَكَّةَ مَعَهَا، فَإِنْ أَحْسَنَ الْوِلَايَةَ جَمَعَ لَهُ مَعَهَا الْمَدِينَةَ، فَكَانَ إِذَا وَلَّى الطَّائِفَ رَجُلًا قِيلَ: هُوَ فِي أَبِي جَادٍ، وَإِذَا وَلَّاهُ مَكَّةَ قِيلَ: هُوَ فِي الْقَرَارِ، فَإِذَا وَلَّاهُ الْمَدِينَةَ قِيلَ: هُوَ قَدْ حَذَقَ. فَوَلَّى مُعَاوِيَةُ عُبَيْدَ اللَّهِ بْنَ زِيَادٍ خُرَاسَانَ وَهُوَ ابْنُ خَمْسَةٍ وَعِشْرِينَ سَنَةً، فَقَدِمَهَا وَقَطَعَ النَّهْرَ إِلَى جِبَالِ بُخَارَى، فَفَتَحَ رَامِيثَنَ، وَنِصْفَ بَيْكَنْدَ - وَهُمَا مِنْ بُخَارَى - وَلَقِيَ التُّرْكَ بِبُخَارَى وَمَعَ مِلْكِهِمُ امْرَأَتُهُ، فَلَمَّا هَزَمَهُمُ اللَّهُ أَعْجَلَهَا الْمُسْلِمُونَ عَنْ لُبْسِ خُفَّيْهَا، فَلَبِسَتْ أَحَدَهُمَا وَبَقِيَ الْآخَرَ، فَأَصَابَهُ الْمُسْلِمُونَ، فَقَوَّمُوا الْجَوْرَبَ بِمِائَتَيْ أَلْفِ دِرْهَمٍ. وَأَقَامَ بِخُرَاسَانَ سَنَتَيْنِ.
✧ The appointment of ʿUbayd Allāh b. Ziyād over Khurāsān In the year fifty-four, Muʿāwiyah appointed ʿUbayd Allāh b. Ziyād over Khurāsān. That was because when Ziyād died, ʿUbayd Allāh came as a delegate to Muʿāwiyah. Muʿāwiyah said to him: “Whom did my brother appoint as his successor over his governorship of al-Kūfah?” He said: “ʿAbd Allāh b. Khālid b. Usayd.” He said: “And over al-Baṣrah, Samurah b. Jundub.” Then he said: “Had your father appointed you, I would have appointed you.” Whenever Muʿāwiyah wanted to appoint a man from Banū Ḥarb, he would appoint him over al-Ṭāʾif. If he saw in him what pleased him, he would appoint him over Makkah in addition to it. If he governed well, he would add al-Madīnah to it for him. Thus, when he appointed a man over al-Ṭāʾif, it was said: “He is in abī jād”; when he appointed him over Makkah, it was said: “He is in al-qarār”; and when he appointed him over al-Madīnah, it was said: “He has become skilled.” Muʿāwiyah appointed ʿUbayd Allāh b. Ziyād over Khurāsān when he was twenty-five years old. He arrived there, crossed the river to the mountains of Bukhārā, and conquered Rāmīthan and half of Baykand—both of which are in Bukhārā. He met the Turks at Bukhārā, accompanied by their king and his wife. When God defeated them, the Muslims overtook her before she could put on both of her khuffs, so she put on one of them and the other remained. The Muslims seized it and valued the sock at two hundred thousand dirhams. He remained in Khurāsān for two years.
Tarikh (al-Tabari) 2168No grade recorded
فَتْحِ جَزِيرَةِ أَرْوَادَ وَفي سنة أربع وخمسين فَتَحَ الْمُسْلِمُونَ وَمُقَدِّمُهُمْ جُنَادَةُ بْنُ أَبِي أُمَيَّةَ جَزِيرَةَ أَرْوَادَ، قَرِيبُ الْقُسْطَنْطِينِيَّةِ، فَأَقَامُوا بِهَا سَبْعَ سِنِينَ، وَكَانَ مَعَهُمْ مُجَاهِدُ بْنُ جَبْرٍ، فَلَمَّا مَاتَ مُعَاوِيَةُ وَوَلِيَ ابْنُهُ يَزِيدُ أَمَرَهُمْ بِالْعَوْدِ فَعَادُوا.
✧ The conquest of the island of Arwād. In the year fifty-four, the Muslims conquered, with their commander Junādah b. Abī Umayyah, the island of Arwād, near Constantinople. They remained on it for seven years, and Mujāhid b. Jabr was with them. When Muʿāwiyah died and his son Yazīd assumed authority, he ordered them to return, so they returned.
Tarikh (al-Tabari) 2169No grade recorded
وفي سنة أربع وخمسين حَجَّ بِالنَّاسِ مَرْوَانُ بْنُ الْحَكَمِ وَكَانَ هُوَ عَلَى الْمَدِينَةِ ، وَكَانَ عَلَى الْكُوفَةِ عَبْدُ اللَّهِ بْنُ خَالِدِ بْنِ أُسَيْدٍ، وَقِيلَ: بَلْ كَانَ الضَّحَّاكَ بْنَ قَيْسٍ. وَكَانَ عَلَى الْبَصْرَةِ عَبْدُ اللَّهِ بْنُ عَمْرِو بْنِ غَيْلَانَ.
✧ In the year fifty-four, Marwān b. al-Ḥakam led the people in the Pilgrimage, and he was governor of al-Madīnah. ʿAbd Allāh b. Khālid b. Usayd was governor of al-Kūfah, and it is said: rather al-Ḍaḥḥāk b. Qays was. ʿAbd Allāh b. ʿAmr b. Ghaylān was governor of al-Baṣrah.
Tarikh (al-Tabari) 2170No grade recorded
مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ ثَوْبَانُ مَوْلَى رَسُولِ اللَّهِ ﷺ ثَوْبَانُ بْنُ بُجْدُدٍ مَوْلَى رَسُولِ اللَّهِ ﷺ، تَقَدَّمَتْ تَرْجَمَتُهُ فِي الْمَوَالِي، وَمَنْ كَانَ يَخْدُمُهُ، عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ. أَصْلُ ثَوْبَانَ مِنَ الْعَرَبِ، فَأَصَابَهُ سِبَاءٌ، فَاشْتَرَاهُ رَسُولُ اللَّهِ ﷺ وَأَعْتَقَهُ، فَلَزِمَ رَسُولَ اللَّهِ ﷺ سَفَرًا وَحَضَرًا، فَلَمَّا مَاتَ أَقَامَ بِالرَّمْلَةِ، ثُمَّ انْتَقَلَ مِنْهَا إِلَى حِمْصٍ فَابْتَنَى بِهَا دَارَا، وَلَمْ يَزَلْ بِهَا حَتَّى مَاتَ فِي هَذِهِ السَّنَةِ، عَلَى الصَّحِيحِ. وَقِيلَ: سَنَةَ أَرْبَعٍ وَأَرْبَعِينَ. وَهُوَ غَلَطٌ. وَيُقَالُ إِنَّهُ تُوُفِّيَ بِمِصْرَ. وَالصَّحِيحُ بِحِمْصَ. الْحَارِثُ بْنُ رِبْعِيٍّ، أَبُو قَتَادَةَ الْأَنْصَارِيُّ الْحَارِثُ بْنُ رِبْعِيٍّ، أَبُو قَتَادَةَ الْأَنْصَارِيُّ : قَالَ الْوَاقِدِيُّ: اسْمُهُ النُّعْمَانُ. وَقَالَ الْهَيْثَمُ بْنُ عَدِيٍّ: اسْمُهُ عَمْرٌو. وَالْأَوَّلُ أَصَحُّ. شَهِدَ مَا بَعْدَ بَدْرٍ، وَحَضَرَ مَعَ عَلِيٍّ قِتَالَ الْخَوَارِجِ بِالنَّهْرَوَانِ. وَقَدْ قِيلَ إِنَّهُ مَاتَ فِي خِلَافَتِهِ وَصَلَّى عَلَيْهِ، وَلَا يَصِحُّ ذَلِكَ بَلْ عَاشَ بَعْدَهُ. وعن يَحْيَى بْنُ عَبْدِ اللَّهِ بْنِ أَبِي قَتَادَةَ، قَالَ: تُوُفِّيَ أَبُو قَتَادَةَ بِالْمَدِينَةِ سَنَةَ أَرْبَعٍ وَخَمْسِينَ، وَهُوَ ابْنُ سَبْعِينَ سَنَةً حَكِيمُ بْنُ حِزَامِ بْنِ خُوَيْلِدِ بْنِ أَسَدِ بْنِ عَبْدِ الْعُزَّى حَكِيمُ بْنُ حِزَامِ بْنِ خُوَيْلِدِ بْنِ أَسَدِ بْنِ عَبْدِ الْعُزَّى : وُلِدَ قَبْلَ الْفِيلِ بِاثْنَتَيْ عَشْرَةَ سَنَةً، وَكَانَ آدَمَ شَدِيدَ الْأُدْمَةِ خَفِيفَ اللَّحْمِ. وعن مُصْعَبُ بْنُ عُثْمَانَ، قَالَ: دَخَلَتْ أُمُّ حَكِيمِ بْنِ حِزَامٍ الْكَعْبَةَ مَعَهَا نِسْوَةٌ مِنْ قُرَيْشٍ وَهِيَ حَامِلٌ بِحَكِيمِ بْنِ حِزَامٍ، فَضَرَبَهَا الْمَخَاضُ فِي الْكَعْبَةِ، فَأُتِيَتْ بِنِطْعٍ حَيْثُ أَعْجَلَتْهَا الْوِلَادَةُ، فَوَلَدَتْ حَكِيمَ بْنَ حِزَامٍ فِي الْكَعْبَةِ عَلَى النِّطْعِ. وَكَانَ حَكِيمٌ مِنْ سَادَاتِ قُرَيْشٍ فِي الْجَاهِلِيَّةِ وَالْإِسْلَامِ. وعن مُحَمَّدُ بْنُ الضَّحَّاكِ، عَنْ أَبِيهِ، قَالَ: لَمْ يَدْخُلْ دَارَ النَّدْوَةِ أَحَدٌ مِنْ قُرَيْشٍ لِلْمَشُورَةِ حَتَّى يَبْلُغَ أَرْبَعِينَ سَنَةً إِلَّا حَكِيمَ بْنَ حِزَامٍ، دَخَلَهَا وَهُوَ ابْنُ خَمْسَ عَشْرَةَ سَنَةً. وعَنْ أَبِي حَبِيبَةَ مَوْلَى الزُّبَيْرِ، قَالَ: سَمِعْتُ حَكِيمَ بْنَ حِزَامٍ، يَقُولُ: وُلِدْتُ قَبْلَ قُدُومِ أَصْحَابِ الْفِيلِ بِثَلَاثَ عَشْرَةَ سَنَةً وَأَنَا أَعْقِلُ حِينَ أَرَادَ عَبْدُ الْمُطَّلِبِ أَنْ يَذْبَحَ وَلَدَهُ عَبْدَ اللَّهِ حَتَّى وَقَعَ نَذْرُهُ، وَذَلِكَ قَبْلَ مَوْلِدِ رَسُولِ اللَّهِ ﷺ بِخَمْسِ سِنِينَ. قَالَ مُحَمَّدُ بْنُ عُمَرَ: شَهِدَ حَكِيمُ بْنُ حِزَامٍ مَعَ أَبِيهِ حَرْبَ الْفِجَارِ، وَقُتِلَ أَبُوهُ حِزَامٌ فِي الْفِجَارِ الْأَخِيرِ، وَكَانَ حَكِيمٌ يُكَنَّى أَبَا خَالِدٍ وَكَانَ لَهُ جَمَاعَةٌ مِنَ الْوَلَدِ كُلُّهُمْ أَدْرَكَ رَسُولَ اللَّهِ ﷺ وَأَسْلَمُوا يَوْمَ الْفَتْحِ. قَالَ مُحَمَّدُ بْنُ عُمَرَ: وَأَخْبَرَنَا إِبْرَاهِيمُ بْنُ جَعْفَرِ بْنِ مَحْمُودٍ، عَنْ أَبِيهِ وَغَيْرِهِ، قَالُوا: بَكَى حَكِيمُ بْنُ حِزَامٍ، فَقَالَ لَهُ ابْنُهُ: مَا يُبْكِيكَ يَا أَبَهْ ؟ قَالَ: خِصَالٌ كُلُّهَا أَبْكَانِي، أَمَّا أَوَّلُهَا: فَبُطْءُ إِسْلَامِي حَتَّى سُبِقْتُ فِي مَوَاطِنَ كُلُّهَا صَالِحَةٌ، وَنَجَوْتُ يَوْمَ بَدْرٍ وَيَوْمَ أُحُدٍ، فَقُلْتُ: لَا أَخْرُجُ مِنْ مَكَّةَ وَلَا أُوضَعُ مَعَ قُرَيْشٍ مَا بَقِيتُ، فَأَقَمْتُ بِمَكَّةَ وَيَأْبَى اللَّهُ أَنْ يَشْرَحَ قَلْبِي لِلْإِسْلَامِ وَذَلِكَ أَنِّي أَنْظُرُ إِلَى بَقَايَا مِنْ قُرَيْشٍ لَهُمْ أَسْنَانٌ مُتَمَسِّكِينَ بِمَا هُمْ عَلَيْهِ مِنْ أَمْرِ الْجَاهِلِيَّةِ فَأَقْتَدِي بِهِمْ، وَيَا لَيْتَ أَنِّي لَمْ أَقْتَدِ بِهِمْ، فَمَا أَهْلَكَنَا إِلَّا اقْتِدَاؤُنَا بِآبَائِنَا وَكُبَرَائِنَا، فَلَمَّا غَزَا رَسُولُ اللَّهِ ﷺ مَكَّةَ جَعَلْتُ أُفَكِّرُ، وَأَتَانِي أَبُو سُفْيَانَ بْنُ حُرْبٍ، فَقَالَ: أَبَا خَالِدٍ، وَاللَّهِ إِنِّي لَأَخْشَى أَنْ يَأْتِيَنَا مُحَمَّدٌ فِي جُمُوعِ يَثْرِبَ، فَهَلْ أَنْتَ تَابِعِي إِلَى شَرَفٍ نَتَرَوَّحُ الْخَبَرَ ؟ قُلْتُ: نَعَمْ. قَالَ: فَخَرَجْنَا نَتَحَدَّثُ وَنَحْنُ مُشَاةٌ حَتَّى إِذَا كُنَّا بِمَرِّ الظَّهْرَانِ إِذَا رَسُولُ اللَّهِ ﷺ فِي الدُّهْمِ مِنَ النَّاسِ، فَلَقِيَ الْعَبَّاسُ بْنُ عَبْدِ الْمُطَّلِبِ أَبَا سُفْيَانَ، فَذَهَبَ بِهِ إِلَى رَسُولِ اللَّهِ ﷺ فَرَجَعْتُ إِلَى مَكَّةَ فَدَخَلْتُ بَيْتِي وَآمَنَ النَّاسُ، فَجِئْتُهُ ﷺ بَعْدَ ذَلِكَ بِالْبَطْحَاءِ وَأَسْلَمْتُ وَصَدَّقْتُهُ وَشَهِدْتُ أَنَّ مَا جَاءَ بِهِ حَقٌّ، وَخَرَجْتُ مَعَهُ إِلَى حُنَيْنٍ. فَأَعْطَى رِجَالًا مِنَ الْغَنَائِمِ وَالْأَمْوَالِ، وَسَأَلْتُهُ حِينَئِذٍ فَأَلْحَقَتِ الْمِسَلَّةَ. وعن حَكِيمُ بْنُ حِزَامٍ، قَالَ: سَأَلْتُ رَسُولَ اللَّهِ ﷺ لَمَّا كَانَ بِحُنَيْنٍ مِائَةً مِنَ الْإِبِلِ فَأَعْطَانِيهَا، ثُمَّ سَأَلْتُهُ مِائَةً فَأَعْطَانِيهَا، ثُمَّ قَالَ رَسُولُ اللَّهِ ﷺ: "يَا حَكِيمُ، إِنَّ هَذَا الْمَالَ خَضِرَةٌ حُلْوَةٌ فَمَنْ أَخَذَهُ بِسَخَاوَةِ نَفْسٍ بُورِكَ لَهُ فِيهِ، وَمَنْ أَخَذَهُ بِإِسْرَافِ نَفْسٍ لَمْ يُبَارَكْ فِيهِ، وَكَانَ كَالَّذِي يَأْكُلُ وَلَا يَشْبَعُ، فَالْيَدُ الْعُلْيَا خَيْرٌ مِنَ الْيَدِ السُّفْلَى، وَابْدَأْ بِمَنْ تَعُولُ ". فَكَانَ حَكِيمٌ يَقُولُ: وَالَّذِي بَعَثَكَ بِالْحَقِّ لَا أَزْرَأُ أَحَدًا بَعْدَكَ شَيْئًا حَتَّى أُفَارِقَ الدُّنْيَا، فَكَانَ أَبُو بَكْرٍ الصِّدِّيقُ يَدْعُو حَكِيمًا لِيُعْطِيَهُ فَيَأْبَى أَنْ يَقْبَلَ مِنْهُ شَيْئًا، وَكَانَ عُمَرُ يَدْعُو حَكِيمًا إِلَى عَطَائِهِ فَيَأْبَى أَنْ يَأْخُذَهُ، فَيَقُولُ: أَيُّهَا النَّاسُ أُشْهِدُكُمْ عَلَى حَكِيمٍ أَنِّي أَدْعُوهُ إِلَى عَطَائِهِ فَيَأْبَى أَنْ يَأْخُذَهُ، فَلَمْ يَزْرَأْ حَكِيمٌ أَحَدًا مِنَ النَّاسِ شَيْئًا بَعْدَ رَسُولِ اللَّهِ ﷺ حَتَّى تُوُفِّيَ. وعَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ: أَنَّ حَكِيمَ بْنَ حِزَامٍ أَعْتَقَ فِي الْجَاهِلِيَّةِ مِائَةَ رَقَبَةٍ وَحَمَلَ عَلَى مِائَةِ بَعِيرٍ، ثُمَّ أَعْتَقَ فِي الْإِسْلَامِ مِائَةَ رَقَبَةٍ وَحَمَلَ عَلَى مِائَةِ بَعِيرٍ، ثُمَّ أَتَى رَسُولَ اللَّهِ ﷺ، فَقَالَ: يَا رَسُولَ اللَّهِ، أَرَأَيْتَ شَيْئًا كُنْتُ فَعَلْتُهُ فِي الْجَاهِلِيَّةِ أَتَحَنَّثُ بِهِ، هَلْ لِي فِيهِ مِنْ أَجْرٍ ؟ فَقَالَ رَسُولُ اللَّهِ ﷺ: "أَسْلَمْتَ عَلَى مَا سَلَفَ لَكَ مِنْ خَيْرٍ ". وعن الزُّبَيْرُ بْنُ بَكَّارٍ، قَالَ: وَحَدَّثَنِي عَمِّي مُصْعَبُ بْنُ عَبْدِ اللَّهِ، قَالَ: جَاءَ الْإِسْلَامُ وَفِي يَدِ حَكِيمٍ الرِّفَادَةُ وَدَارُ النَّدْوَةِ بِيَدِهِ، فَبَاعَهَا بَعْدُ مِنْ مُعَاوِيَةَ بِمِائَةِ أَلْفِ دِرْهَمٍ فَقَالَ لَهُ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ: بِعْتَ مَكْرُمَةَ قُرَيْشٍ، فَقَالَ حَكِيمٌ: ذَهَبَتِ الْمَكَارِمُ إِلَّا التَّقْوَى يَا ابْنَ أَخِي، إِنِّي اشْتَرْيَتُ بِهَا دَارًا فِي الْجَنَّةِ، أُشْهِدُ أَنِّي قَدْ جَعَلْتُهَا فِي سَبِيلِ اللَّهِ. وَكَانَ يَفْعَلُ الْمَعْرُوفَ وَيَصِلُ الرَّحِمَ، عَاشَ سِتِّينَ سَنَةً فِي الْجَاهِلِيَّةِ وَسِتِّينَ سَنَةً فِي الْإِسْلَامِ. وعَنْ أَبِي بَكْرِ بْنِ سُلَيْمَانَ، قَالَ: حَجَّ حَكِيمُ بْنُ حِزَامٍ مَعَهُ مِائَةُ بَدَنَةٍ [قَدْ أَهْدَاهَا ]، وَجَلَّلَهَا الْحِبَرَةَ، وَكَفَّهَا عَلَى أَعِجَازِهَا، وَوَقَفَ مِائَةَ وَصِيفٍ يَوْمَ عَرَفَةَ فِي أَعْنَاقِهِمْ أَطَوْقَةُ الْفِضَّةِ قَدْ نُقِشَ فِي رُءُوسِهَا عُتَقَاءُ اللَّهِ مِنْ حَكِيمِ بْنِ حِزَامٍ، وَأَعْتَقَهُمْ وَأَهْدَى أَلْفَ شَاةٍ. قَالَ الزُّبَيْرُ بْنُ بَكَّارٍ: وَأَخْبَرَنِي إِبْرَاهِيمُ بْنُ حَمْزَةَ، أَنَّ مُشْرِكِي قُرَيْشٍ حَصَرُوا بَنِي هَاشِمٍ فِي الشِّعْبِ، وَكَانَ حَكِيمُ بْنُ حِزَامٍ تَأْتِيهِ الْعِيرُ تَحْمِلُ الْحِنْطَةَ مِنَ الشَّامِ فَيُقْبِلُ بِهَا إِلَى الشِّعْبِ، ثُمَّ يَضْرِبُ أَعِجَازَهَا فَتَدْخُلُ عَلَيْهِمْ فَيَأْخُذُونَ مَا عَلَيْهَا مِنَ الْحِنْطَةِ. قَالَ حَكِيمُ بْنُ حِزَامٍ: كُنْتُ أُعَالِجُ الْبَزَّ فِي الْجَاهِلِيَّةِ، وَكُنْتُ رَجُلًا تَاجِرًا أَخْرُجُ إِلَى الْيَمَنِ وَإِلَى الشَّامِ فِي الرِّحْلَتَيْنِ، وَكُنْتُ أَرْبَحُ أَرْبَاحًا كَثِيرَةً فَأَعُودُ عَلَى فُقَرَاءِ قَوْمِي وَنَحْنُ لَا نَعْبُدُ شَيْئًا نُرِيدُ بِذَلِكَ ثَرَاءَ الْأَمْوَالِ وَالْمَحَبَّةَ فِي الْعَشِيرَةِ، وَكُنْتُ أَحْضُرُ لِلْأَسْوَاقِ، وَكَانَ لَنَا ثَلَاثَةُ أَسْوَاقٍ: سُوقٌ بِعُكَاظَ يَقُومُ صُبْحَ هِلَالِ ذِي الْقَعْدَةِ، فَيَقُومُ عِشْرِينَ يَوْمًا وَيَحْضُرُهَا الْعَرَبُ، وَبِهَا ابْتَعْتُ زَيْدَ بْنَ حَارِثَةَ لِعَمَّتِي خَدِيجَةَ بِنْتِ خُوَيْلِدٍ وَهُوَ يَوْمَئِذٍ غُلَامٌ، فَأَخَذْتُهُ بِسِتِّمِائَةِ دِرْهَمٍ، فَلَمَّا تَزَوَّجَ رَسُولُ اللَّهِ ﷺ خَدِيجَةَ سَأَلَهَا زَيْدًا، فَوَهَبَتْهُ لَهُ فَأَعْتَقَهُ رَسُولُ اللَّهِ ﷺ. وَبِهَا ابْتَعْتُ حُلَّةَ ذِي يَزَنَ، كَسَوْتُهَا رَسُولَ اللَّهِ ﷺ، فَمَا رَأَيْتُ أَحَدًا قَطُّ أَجْمَلَ وَلَا أَحْسَنَ مِنْ رَسُولِ اللَّهِ ﷺ فِي تَلْكَ الْحُلَّةِ. قَالَ: وَيُقَالُ: إِنَّ حَكِيمَ بْنَ حِزَامٍ قَدِمَ بِالْحُلَّةِ فِي هُدْنَةِ الْحُدَيْبِيَةِ وَهُوَ يُرِيدُ الشَّامَ فِي عِيرٍ، فَأَرْسَلَ بِالْحُلَّةِ إِلَى رَسُولِ اللَّهِ ﷺ، فَأَبَى رَسُولُ اللَّهِ ﷺ أَنْ يَقْبَلَهَا، وَقَالَ: "لَا أَقْبَلُ هَدِيَّةَ مُشْرِكٍ "، قَالَ حَكِيمٌ: فَجَزِعْتُ جَزَعًا شَدِيدًا حَيْثُ رَدَّ هَدِيَّتِي، وَبِعْتُهَا بِسُوقِ النَّبَطِ مِنْ أَوَّلِ سَائِمٍ سَامَنِي، وَدَسَّ رَسُولُ اللَّهِ ﷺ إِلَيْهَا زَيْدَ بْنَ حَارِثَةَ فَاشْتَرَاهَا، فَرَأَيْتُ رَسُولَ اللَّهِ ﷺ يَلْبَسُهَا بَعْدُ. وَكَانَ سُوقُ مَجَنَّةً تَقُومُ عَشْرَةَ أَيَّامٍ حَتَّى إِذَا رَأَيْنَا هِلَالَ ذِي الْحِجَّةِ انْصَرَفْنَا وَانْتَهَيْنَا إِلَى سُوقِ ذِي الْمَجَازِ تُقَامُ ثَمَانِيَةَ أَيَّامٍ. وَكُلُّ هَذِهِ الْأَسْوَاقِ أَلْقَى بِهَا رَسُولَ اللَّهِ ﷺ فِي الْمَوَاسِمِ يَسْتَعْرِضُ الْقَبَائِلَ قَبِيلَةً قَبِيلَةً يَدْعُوهُمْ إِلَى اللَّهِ تَعَالَى، فَلَا أَرَى أَحَدًا يَسْتَجِيبُ، وَقُرَيْشٌ أَشَدُّ الْقَبَائِلِ عَلَيْهِ حَتَّى بَعَثَ رَبُّهُ عَزَّ وَجَلَّ قَوْمًا أَرَادَ بِهِمْ كَرَامَةَ هَذَا الْحَيِّ مِنَ الْأَنْصَارِ فَبَايَعُوهُ وَآمَنُوا بِهِ وَبَذَلُوا لَهُ أَنْفُسَهُمْ وَأَمْوَالَهُمْ، فَجَعَلَ اللَّهُ لَهُ دَارَ هِجْرَةٍ. فَلَمَّا حَجَّ مُعَاوِيَةُ سَامَنِي بِدَارِي بِمَكَّةَ فَبِعْتُهَا مِنْهُ بِأَرْبَعِينَ أَلْفَ دِينَارٍ، فَبَلَغَنِي أَنَّ ابْنَ الزُّبَيْرِ يَقُولُ: مَا يَدْرِي هَذَا الشَّيْخُ مَا يَبِيعُ لَيُرَدَّنَّ عَلَيْهِ بَيْعَهُ. فَقُلْتُ: وَاللَّهِ مَا ابْتَعْتُهَا إِلَّا بِزِقٍّ مِنْ خَمْرٍ. وَكَانَ حَكِيمٌ يَشْتَرِي الظَّهْرَ وَالْأَدَاةَ وَالزَّادَ ثُمَّ لَا يَجِيئُهُ أَحَدٌ يَسْتَحْمِلُهُ فِي السَّبِيلِ إِلَّا حَمَلَهُ. وَكَانَ مُعَاوِيَةُ عَامَ حَجَّ مَرَّ بِهِ وَهُوَ ابْنُ عِشْرِينَ وَمِائَةِ سَنَةٍ، فَأَرْسَلَ إِلَيْهِ بِلَقُوحٍ [يَشْرَبُ مِنْ لَبَنِهَا وَذَلِكَ بَعْدَ أَنْ سَأَلَهُ أَيَّ الطَّعَامِ يَأْكُلُ، فَقَالَ: أَمَّا مَضْغٌ فَلَا مَضْغَ بِي، فَأَرْسَلَ إِلَيْهِ بِلَقُوحٍ ] وَصَلَهُ، فَأَبَى أَنْ يَقْبَلَهَا وَقَالَ: لَمْ آخُذْ مِنْ بَعْدِ النَّبِيِّ ﷺ شَيْئًا، قَدْ دَعَانِي أَبُو بَكْرٍ وَعُمَرُ ؓ إِلَى حَقِّي فَأَبَيْتُ. تُوُفِّيَ بِالْمَدِينَةِ فِي هَذِهِ السَّنَةِ وَهُوَ ابْنُ مِائَةٍ وَعِشْرِينَ سَنَةً. حُوَيْطِبُ بْنُ عَبْدِ الْعُزَّى حُوَيْطِبُ بْنُ عَبْدِ الْعُزَّى بْنِ أَبِي قَيْسِ بْنِ عَبْدِ وُدِّ بْنِ نَصْرِ بْنِ مَالِكِ بْنِ حَسْلٍ، أَبُو مُحَمَّدٍ : أَسْلَمَ يَوْمَ الْفَتْحِ، وَصَحِبَ رَسُولَ اللَّهِ ﷺ، وَهُوَ أَحَدُ النَّفَرِ الَّذِينَ أَمَرَهُمْ عُمَرُ بْنُ الْخَطَّابِ بِتَجْدِيدِ أَنْصَابِ الْحَرَمِ. عن إِبْرَاهِيمُ بْنُ جَعْفَرِ بْنِ مَحْمُودِ بْنِ مَسْلَمَةَ الْأَشْهَلِيُّ، عَنْ أَبِيهِ، قَالَ: كَانَ حُوَيْطِبُ بْنُ عَبْدِ الْعُزَّى قَدْ بَلَغَ عِشْرِينَ وَمِائَةَ سَنَةٍ، سِتِّينَ فِي الْجَاهِلِيَّةِ، وَسِتِّينَ فِي الْإِسْلَامِ، فَلَمَّا وَلِيَ مَرْوَانُ بْنُ الْحَكَمِ الْمَدِينَةَ فِي عَمَلِهِ الْأَوَّلِ دَخَلَ عَلَيْهِ حُوَيْطِبٌ مَعَ مَشْيَخَةٍ جُلَّةٍ: حَكِيمِ بْنِ حِزَامٍ، وَمَخْرَمَةَ بْنِ نَوْفَلٍ، فَتَحَدَّثُوا عِنْدَهُ ثُمَّ تَفَرَّقُوا، فَدَخَلَ عَلَيْهِ حُوَيْطِبٌ يَوْمًا بَعْدَ ذَلِكَ فَتَحَدَّثَ عِنْدَهُ فَقَالَ لَهُ مَرْوَانُ: مَا سِنُّكَ ؟ فَأَخْبَرَهُ، فَقَالَ لَهُ: تَأَخَّرَ إِسْلَامُكَ أَيُّهَا الشَّيْخُ حَتَّى سَبَقَكَ الْأَحْدَاثُ، فَقَالَ حُوَيْطِبٌ: اللَّهُ الْمُسْتَعَانُ، وَاللَّهِ لَقَدْ هَمَمْتُ بِالْإِسْلَامِ مَرَّةً بَعْدَ مَرَّةٍ، كُلُّ ذَلِكَ يَعُوقُنِي أَبُوكَ، يَقُولُ: تَدَعُ شَرَفَكَ، وَتَدَعُ دِينَ آبَائِكَ لِدِينٍ مُحْدَثٍ وَتَصِيرُ تَابِعًا، قَالَ: فَأُسْكِتَ مَرْوَانُ، وَنَدِمَ عَلَى مَا كَانَ. قَالَ لَهُ: ثُمَّ قَالَ حُوَيْطِبٌ: أَمَا كَانَ أَخْبَرَكَ عُثْمَانُ مَا كَانَ لَقِيَ مِنْ أَبِيكَ حِينَ أَسْلَمَ ؟ فَازْدَادَ مَرْوَانُ غَمًّا، ثُمَّ قَالَ حُوَيْطِبٌ: مَا كَانَ فِي قُرَيْشٍ أَحَدٌ مِنْ كُبَرَائِنَا الَّذِينَ بَقَوْا عَلَى دِينِ قَوْمِهِمْ إِلَى أَنْ فُتِحَتْ مَكَّةُ، كَانَ أَكْرَهَ لِمَا هُوَ عَلَيْهِ مِنِّي، وَلَكِنَّ الْمَقَادِيرَ. وَلَقَدْ شَهِدْتُ بَدْرًا مَعَ الْمُشْرِكِينَ فَرَأَيْتُ عِبَرًا، رَأَيْتُ الْمَلَائِكَةَ تَقْتُلُ وَتَأْسِرُ بَيْنَ السَّمَاءِ وَالْأَرْضِ، فَقُلْتُ: هَذَا رَجُلٌ مَمْنُوعٌ، وَلَمْ أَذْكُرْ مَا رَأَيْتُ، فَانْهَزَمْنَا رَاجِعِينَ إِلَى مَكَّةَ، فَأَقَمْنَا بِمَكَّةَ نُسْلِمُ رَجُلًا رَجُلًا، فَلَمَّا كَانَ يَوْمُ الْحُدَيْبِيَةِ حَضَرْتُ وَشَهِدْتُ الصُّلْحَ وَمَشِيتُ فِيهِ حَتَّى تَمَّ، وَكُلُّ ذَلِكَ أُرِيدُ الْإِسْلَامَ وَيَأْبَى اللَّهُ إِلَّا مَا يُرِيدُ، فَلَمَّا كَتَبْنَا صُلْحَ الْحُدَيْبِيَةِ كُنْتُ أَنَا أَحَدَ شُهُودِهِ، قُلْتُ: لَا تَرَى قُرَيْشٌ مِنْ مُحَمَّدٍ إِلَّا مَا يَسُوؤُهَا، قَدْ رَضِيتُ أَنْ دَافَعْتُ بِالرَّاحِ. فَلَمَّا قَدِمَ رَسُولُ اللَّهِ ﷺ عَامَ الْقَضِيَّةِ، وَخَرَجَتْ قُرَيْشٌ عَنْ مَكَّةَ، وَكُنْتُ فِيمَنْ تَخَلَّفَ فِي مَكَّةَ أَنَا وَسُهَيْلُ بْنُ عَمْرٍو وَلَاتَ يَخْرُجُ رَسُولُ اللَّهِ ﷺ إِذَا مَضَى الْوَقْتُ، وَهُوَ ثَلَاثٌ، فَلَمَّا انْقَضَتِ الثَّلَاثُ أَقْبَلْتُ أَنَا وَسُهَيْلُ بْنُ عَمْرٍو، فَقُلْنَا: قَدْ مَضَى شَرْطُكَ فَاخْرُجْ بِمَنْ مَعَكَ مِنْ بَلَدِنَا، فَصَاحَ: يَا بِلَالُ لَا تَغِيبُ الشَّمْسُ وَأَحَدٌ مِنَ الْمُسْلِمِينَ بِمَكَّةَ مِمَّنْ قَدِمَ مَعَنَا. وعَنِ الْمُنْذِرِ بْنِ جَهْمٍ، قَالَ: قَالَ حُوَيْطِبٌ: لَمَّا دَخَلَ رَسُولُ اللَّهِ ﷺ مَكَّةَ عَامَ الْفَتْحِ خِفْتُ خَوْفًا شَدِيدًا، فَخَرَجْتُ مِنْ بَيْتِي وَفَرَّقْتُ عِيَالِي فِي مَوَاضِعَ يَأْمَنُونَ فِيهَا، ثُمَّ انْتَهَيْتُ إِلَى حَائِطِ عَوْفٍ، فَكُنْتُ فِيهِ فَإِذَا أَنَا بِأَبِي ذَرٍّ الْغِفَارِيِّ وَكَانَ بَيْنِي وَبَيْنَهُ خُلَّةٌ، فَلَمَّا رَأَيْتُهُ هَرَبْتُ مِنْهُ، فَقَالَ: أَبَا مُحَمَّدٍ، قُلْتُ: لَبَّيْكَ، قَالَ: مَا لَكَ، قُلْتُ: الْخَوْفُ، قَالَ: لَا خَوْفَ عَلَيْكَ تَعَالَ أَنْتَ آمِنٌ بِأَمَانِ اللَّهِ، فَرَجَعْتُ إِلَيْهِ وَسَلَّمْتُ عَلَيْهِ، فَقَالَ لِي: اذْهَبْ إِلَى مَنْزِلِكَ، قُلْتُ: وَهَلْ سَبِيلٌ إِلَى مَنْزِلِي، وَاللَّهِ مَا أَرَانِي أَصِلُ إِلَى بَيْتِي حَيًّا حَتَّى أُلْقَى فَأُقْتَلَ أَوْ يُدْخَلَ عَلَيَّ فِي مَنْزِلِي فَأُقْتَلَ وَإِنَّ عِيَالِي فِي مَوَاضِعَ شَتَّى، قَالَ: فَاجْمَعْ عِيَالَكَ مَعَكَ فِي مَوْضِعٍ وَاحِدٍ وَأَنَا أَبْلُغُ مَعَكَ مَنْزِلَكَ، فَبَلَغَ مَعِي وَجَعَلَ يُنَادِي عَلَى بَابِي: إِنَّ حُوَيْطِبَ آمِنٌ فَلَا يُهَجْ. ثُمَّ انْصَرَفَ إِلَى رَسُولِ اللَّهِ ﷺ فَأَخْبَرَهُ، فَقَالَ: "أَوَلَيْسَ قَدْ آمَنَّا النَّاسَ كُلَّهُمْ إِلَّا مَنْ أَمَرْتَ بِقَتْلِهِ ". فَاطْمَأْنَنْتُ وَرَدَدْتُ عِيَالِي إِلَى مَوَاضِعِهِمْ، وَعَادَ إِلَيَّ أَبُو ذَرٍّ فَقَالَ: يَا أَبَا مُحَمَّدٍ حَتَّى مَتَى وَإِلَى مَتَى قَدْ سُبِقْتَ فِي الْمَوَاطِنِ كُلِّهَا وَفَاتَكَ خَيْرٌ كَثِيرٌ وَبَقِيَ خَيْرٌ كَثِيرٌ فَأْتِ رَسُولَ اللَّهِ ﷺ فَأَسْلِمْ تَسْلَمْ، وَرَسُولُ اللَّهِ ﷺ أَبَرُّ النَّاسِ وَأَوْصَلُ النَّاسِ وَأَحْلَمُ النَّاسِ. قُلْتُ: فَأَنَا أَخْرُجُ مَعَكَ فَآتِيهِ، فَخَرَجْتُ مَعَهُ حَتَّى أَتَيْتُ رَسُولَ اللَّهِ ﷺ بِالْبَطْحَاءِ وَعِنْدَهُ أَبُو بَكْرٍ وَعُمَرُ، فَوَقَفْتُ عَلَى رَأْسِهِ وَقَدْ سَأَلْتُ أَبَا ذَرٍّ: كَيْفَ يُقَالُ إِذَا سُلِّمَ عَلَيْهِ ؟ قَالَ: قُلِ السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللَّهِ، قَالَ: "وَعَلَيْكَ السَّلَامُ، أَحُوَيْطِبٌ ؟ " قُلْتُ: نَعَمْ، أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَنَّكَ رَسُولُ اللَّهِ، فَقَالَ: "الْحَمْدُ لِلَّهِ الَّذِي هَدَاكَ ". وَسُرَّ بِإِسْلَامِيٍّ وَاسْتَقْرَضَنِي مَالًا فَأَقْرَضْتُهُ أَرْبَعِينَ أَلْفَ دِرْهَمٍ وَشَهِدْتُ مَعَهُ حُنَيْنًا وَالطَّائِفَ، وَأَعْطَانِي مِنْ غَنَائِمِ حُنَيْنٍ مِائَةَ بَعِيرٍ. ثُمَّ قَدِمَ حُوَيْطِبٌ بَعْدَ ذَلِكَ الْمَدِينَةَ فَنَزَلَهَا وَلَهُ بِهَا دَارٌ. وعن عَبْدُ الرَّحْمَنِ بْنُ أَبِي الزِّنَادِ، عَنْ أَبِيهِ، قَالَ: بَاعَ حُوَيْطِبٌ دَارَهُ بِمَكَّةَ مِنْ مُعَاوِيَةَ بِأَرْبَعِينَ أَلْفَ دِينَارٍ، فَقِيلَ لَهُ: يَا أَبَا مُحَمَّدٍ، أَرْبَعُونَ أَلْفَ دِينَارٍ، فَقَالَ: وَمَا أَرْبَعُونَ أَلْفَ دِينَارٍ لِرَجُلٍ عِنْدَهُ خَمْسَةٌ مِنَ الْعِيَالِ. وَمَاتَ حُوَيْطِبٌ بِالْمَدِينَةِ فِي هَذِهِ السَّنَةِ وَلَهُ مِائَةٌ وَعِشْرُونَ سَنَةً. سَعِيدُ بْنُ يَرْبُوعِ بْنِ عَنْكَثَةَ بْنِ عَامِرِ بْنِ مَخْزُومٍ سَعِيدُ بْنُ يَرْبُوعِ بْنِ عَنْكَثَةَ بْنِ عَامِرِ بْنِ مَخْزُومٍ : أَسْلَمَ يَوْمَ الْفَتْحِ، وَشَهِدَ مَعَ رَسُولِ اللَّهِ ﷺ حُنَيْنًا وَأَعْطَاهُ مِنْ غَنَائِمِهَا خَمْسِينَ بَعِيرًا، وَكَانَ مِمَّنْ يُجَدِّدُ أَنْصَابَ الْحَرَمِ كُلَّ سَنَةٍ مَعْرِفَةً بِهَا حَتَّى ذَهَبَ بَصَرُهُ فِي آخِرِ خِلَافَةِ عُمَرَ ؓ. وَتُوُفِّيَ بِالْمَدِينَةِ فِي هَذِهِ السَّنَةِ وَهُوَ ابْنُ مِائَةٍ وَعِشْرِينَ سَنَةً. سَوْدَةُ بِنْتُ زَمْعَةَ سَوْدَةُ بِنْتُ زَمْعَةَ بْنِ قَيْسِ بْنِ عَبْدِ شَمْسِ بْنِ عَبْدِ وُدٍّ : تَزَوَّجَهَا السَّكْرَانُ بْنُ عَمْرٍو، وَأَسْلَمَا وَخَرَجَا إِلَى الْحَبَشَةِ فِي الْهِجْرَةِ الثَّانِيَةِ، فَلَمَّا قَدِمَ مَكَّةَ تُوُفِّيَ، فَأَرْسَلَ رَسُولُ اللَّهِ ﷺ إِلَيْهَا فَخَطَبَهَا فَتَزَوَّجَهَا، فَهِيَ أَوَّلُ امْرَأَةٍ تَزَوَّجَهَا بَعْدَ خَدِيجَةَ، وَكَانَ ذَلِكَ فِي رَمَضَانَ سَنَةَ عَشْرٍ مِنَ النُّبُوَّةِ، وَبَنَى بِهَا بِمَكَّةَ، وَكَانَتْ قَدْ كَبُرَتْ فَأَرَادَ طَلَاقَهَا، فَقَالَتْ: دَعْنِي أُحْشَرُ فِي جُمْلَةِ أَزْوَاجِكَ وَلَيْلَتِي لِعَائِشَةَ. وَقِيلَ: إِنَّهُ طَلَّقَهَا، فَلَمَّا قَالَتْ هَذَا رَاجَعَهَا. وَتُوُفِّيَتْ فِي شَوَّالِ هَذِهِ السَّنَةِ بِالْمَدِينَةِ. مُرَّةُ بْنُ شُرَاحَبِيلَ الْهَمْدَانِيُّ مُرَّةُ بْنُ شُرَاحَبِيلَ الْهَمْدَانِيُّ: وَيُقَالُ لَهُ: مُرَّةُ الْخَيْرِ، وَمُرَّةُ الطَّيِّبُ، سُمِّيَ ذَلِكَ لِعِبَادَتِهِ. وَرَوَى عَنْ أَبِي بَكْرٍ، وَعُمَرَ، وَعَلِيٍّ، وَابْنِ مَسْعُودٍ. وَكَانَ كَثِيرَ الصَّلَاةِ تَبَيَّنَ فِي وَجْهِهِ وَكَفَّيْهِ آثَارُ الرُّكُوعِ وَالسُّجُودِ. وعَنْ عَطَاءِ بْنِ السَّائِبِ، قَالَ: كَانَ مُرَّةُ يُصَلِّي كُلَّ يَوْمٍ وَلَيْلَةٍ أَلْفَ رَكْعَةٍ، فَلَمَّا ثَقُلَ وَبَدَّنَ صَلَّى أَرْبَعَمِائَةِ رَكْعَةٍ، وَكُنْتَ تَنْظُرُ إِلَى مَبَارِكِهِ كَأَنَّهَا مَبَارِكُ الْإِبِلِ. وعن الْحَارِثُ الْغَنَوِيُّ، قَالَ: سَجَدَ مُرَّةُ الْهَمْدَانِيُّ حَتَى أَكَلَ التُّرَابُ جَبْهَتَهُ، فَلَمَّا مَاتَ رَآهُ رَجَلٌ مِنْ أَهْلِهِ فِي مَنَامِهِ كَأَنَّ مَوْضِعَ سُجُودِهِ كَهَيْئَةِ الْكَوْكَبِ الدُّرِّيِّ يَلْمَعُ. فَقُلْتُ لَهُ: مَا هَذَا الَّذِي أَرَى بِوَجْهِكَ ؟ قَالَ: كَسَى مَوْضِعَ السُّجُودِ بِأَكْلِ التُّرَابِ لَهُ نُورًا، قَالَ: فَمَا مَنْزِلَتُكَ فِي الْجَنَّةِ ؟ قَالَ: خَيْرُ مَنْزِلَةٍ، دَارٌ لَا يَنْتَقِلُ عَنْهَا أَهْلُهَا وَلَا يَمُوتُونَ. النُّعَيْمَانُ بْنُ عَمْرِو بْنِ رِفَاعَةَ بْنِ الْحَارِثِ النُّعَيْمَانُ بْنُ عَمْرِو بْنِ رِفَاعَةَ بْنِ الْحَارِثِ : شَهِدَ بَدْرًا وَالْمَشَاهِدَ كُلَّهَا مَعَ رَسُولِ اللَّهِ ﷺ، وَكَانَ يُؤْتَى بِهِ مَرَّةً بَعْدَ مَرَّةٍ فِي شُرْبِ النَّبِيذِ، فَقَالَ رَجُلٌ: اللَّهُمَّ الْعَنْهُ، مَا أَكْثَرَ مَا يَشْرَبُ وَأَكْثَرَ مَا يُجْلَدُ، فَقَالَ النَّبِيُّ ﷺ: "لَا تَلْعَنْهُ فَإِنَّهُ يُحِبُّ اللَّهَ وَرَسُولَهُ ". أسامة بن زيد أُسَامَةُ بْنُ زَيْدِ بْنِ حَارِثَةَ الْكَلْبِيُّ ، أَبُو مُحَمَّدٍ الْمَدَنِيُّ مَوْلَى رَسُولِ اللَّهِ ﷺ وَابْنُ مَوْلَاهُ، وَحِبُّهُ وَابْنُ حِبِّهِ، وَأُمُّهُ بَرَكَةُ أُمَّ أَيْمَنَ مَوْلَاةُ رَسُولِ اللَّهِ ﷺ وَحَاضِنَتُهُ، وَلَّاهُ رَسُولُ اللَّهِ ﷺ الْإِمْرَةَ بَعْدَ مَقْتَلِ أَبِيهِ، فَطَعَنَ بَعْضُ النَّاسِ فِي إِمْرَتِهِ، فَقَالَ رَسُولُ اللَّهِ ﷺ: " إِنْ تَطْعَنُوا فِي إِمَارَتِهِ فَقَدْ طَعَنْتُمْ فِي إِمْرَةِ أَبِيهِ مِنْ قَبْلِهِ، وَايْمُ اللَّهِ إِنَّ كَانَ لَخَلِيقًا بِالْإِمَارَةِ، وَإِنْ كَانَ لَمِنْ أَحَبِّ النَّاسِ إِلَيَّ وَإِنَّ هَذَا لَمِنْ أَحَبِّ النَّاسِ إِلَيَّ بَعْدَهُ ". وَثَبَتَ فِي " صَحِيحِ الْبُخَارِيِّ " عَنْهُ، أَنَّ رَسُولَ اللَّهِ ﷺ كَانَ يُجْلِسُ الْحَسَنَ عَلَى فَخِذِهِ، وَيُجْلِسُ أُسَامَةَ عَلَى فَخْذِهِ الْأُخْرَى وَيَقُولُ: " اللَّهُمَّ إِنِّي أُحِبُّهُمَا فَأَحِبَّهُمَا ". وَفَضَائِلُهُ كَثِيرَةٌ جِدًّا، تُوُفِّيَ رَسُولُ اللَّهِ ﷺ وَعُمْرُهُ تِسْعَ عَشْرَةَ سَنَةً، وَكَانَ عُمَرُ إِذَا لَقِيَهُ يَقُولُ: السَّلَامُ عَلَيْكَ أَيُّهَا الْأَمِيرُ. وعَنْ عَائِشَةَ، قَالَتْ: عَثَرَ أُسَامَةُ عَلَى عَتَبَةِ الْبَابِ فَشُجَّتْ جَبْهَتُهُ، فَقَالَ رَسُولُ اللَّهِ ﷺ: "يَا عَائِشَةُ أَمِيطِي عَنْهُ الدَّمَ ". فَاسْتَقْذَرَتْهُ عَائِشَةُ. قَالَتْ: فَجَعَلَ رَسُولُ اللَّهِ ﷺ يَمُصُّ شَجَّتَهُ وَيَمُجُّهُ وَيَقُولُ: "لَوْ كَانَ أُسَامَةُ جَارِيَةً لَكَسْوَتُهُ وَحَلَّيْتُهُ حَتَّى أُنَفِّقَهُ ". وعَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ: أَنَّ رَسُولَ اللَّهِ ﷺ أَخَّرَ الْإِفَاضَةَ مِنْ عَرَفَةَ مِنْ أَجْلِ أُسَامَةَ بْنِ زَيْدٍ يَنْتَظِرُهُ، فَجَاءَ غُلَامٌ أَفْطَسُ أَسْوَدُ، فَقَالَ أَهْلُ الْيَمَنِ: إِنَّمَا حُبِسْنَا مِنْ أَجْلِ هَذَا. وعن مُحَمَّدُ بْنُ سِيرِينَ، قَالَ: بَلَغَتِ النَّخْلَةُ عَلَى عَهْدِ عُثْمَانَ بْنِ عَفَّانَ أَلْفَ دِرْهَمٍ، قَالَ: فَعَمَدَ أُسَامَةُ إِلَى نَخْلَةٍ فَنَقَرَهَا وَأَخْرَجَ جُمَّارَهَا فَأَطْعَمَهَا أُمَّهُ، فَقَالُوا لَهُ: مَا يَحْمِلُكَ عَلَى هَذَا وَأَنْتَ تَرَى النَّخْلَةَ قَدْ بَلَغَتْ أَلْفَ دِرْهَمٍ ؟ قَالَ: إِنَّ أُمِّي سَأَلَتْنِيهِ وَلَا تَسْأَلُنِي شَيْئًا أَقْدِرُ عَلَيْهِ إِلَّا أَعْطَيْتُهَا. سَكَنَ أُسَامَةُ بَعْدَ رَسُولِ اللَّهِ ﷺ وَادِي الْقُرَى، ثُمَّ نَزَلَ الْمَدِينَةَ فَمَاتَ بِالْجَرْفِ، فَحُمِلَ إِلَى الْمَدِينَةِ. وَصَحَّحَ أَبُو عُمَرَ بْنُ عَبْدِ الْبَرِّ أَنَّهُ تُوُفِّيَ فِي هَذِهِ السَّنَةِ. وَقَالَ غَيْرُهُ: سَنَةَ ثَمَانٍ أَوْ تِسْعٍ وَخَمْسِينَ. وَقِيلَ تُوُفِّيَ بَعْدَ مَقْتَلِ عُثْمَانَ. فَاللَّهُ أَعْلَمُ. وَمَخْرَمَةُ بْنُ نَوْفَلٍ وَمَخْرَمَةُ بْنُ نَوْفَلٍ، وَهُوَ مِنْ مُسْلِمَةِ الْفَتْحِ، وَعُمُرُهُ مِائَةُ سَنَةٍ وَخَمْسَ عَشْرَةَ سَنَةً: يَزِيدُ بْنُ شَجَرَةَ الرُّهَاوِيُّ وَفِيهَا قُتِلَ يَزِيدُ بْنُ شَجَرَةَ الرُّهَاوِيُّ فِي غَزْوَةٍ غَزَاهَا، وَقِيلَ: سَنَةَ ثَمَانٍ وَخَمْسِينَ.
✧ Those who died in this year Thawbān, the freedman of the Messenger of God ﷺ, Thawbān b. Bujdud the freedman of the Messenger of God ﷺ. His biography has been given earlier among the freedmen and among those who served him ﷺ. Thawbān’s origin was from the Arabs, but he was taken captive, and the Messenger of God ﷺ bought him and manumitted him. He stayed close to the Messenger of God ﷺ in travel and at home. When the Prophet ﷺ died, he settled in al-Ramlah, then moved from there to Ḥimṣ where he built a house and remained until he died in this year, according to the sound report. It is also said: in the year 44 AH, but that is a mistake. It is said that he died in Egypt, but the sound report is that he died in Ḥimṣ. Al-Ḥārith b. Ribʿī, Abū Qatādah al-Anṣārī: Al-Ḥārith b. Ribʿī, Abū Qatādah al-Anṣārī: Al-Wāqidī said: His name was al-Nuʿmān. Al-Haytham b. ʿAdī said: His name was ʿAmr. The first is more correct. He witnessed the battles after Badr and was present with ʿAlī at the fighting against the Kharijites at al-Nahrawān. It has been said that he died during ʿAlī’s caliphate and that ʿAlī prayed over him, but that is not sound; rather he lived after him. From Yaḥyā b. ʿAbd Allāh b. Abī Qatādah, who said: Abū Qatādah died in Madinah in the year 54 AH at the age of seventy. Ḥakīm b. Ḥizām b. Khuwaylid b. Asad b. ʿAbd al-ʿUzzā: Ḥakīm b. Ḥizām b. Khuwaylid b. Asad b. ʿAbd al-ʿUzzā: He was born twelve years before the Year of the Elephant. He was dark-skinned, very dark, and thin. From Muṣʿab b. ʿUthmān, who said: The mother of Ḥakīm b. Ḥizām entered the Kaʿbah with a group of Quraysh women while she was pregnant with Ḥakīm b. Ḥizām. Labor pains struck her inside the Kaʿbah, and a leather mat was brought to her because the birth came upon her suddenly. She gave birth to Ḥakīm b. Ḥizām inside the Kaʿbah on the leather mat. Ḥakīm was one of the leaders of Quraysh in the Jāhiliyyah and in Islam. From Muḥammad b. al-Ḍaḥḥāk, from his father, who said: No one of Quraysh entered Dār al-Nadwah for consultation until he reached the age of forty, except Ḥakīm b. Ḥizām; he entered it when he was fifteen years old. From Abū Ḥabībah, the freedman of al-Zubayr, who said: I heard Ḥakīm b. Ḥizām say: I was born thirteen years before the coming of the Companions of the Elephant, and I was able to understand when ʿAbd al-Muṭṭalib wanted to slaughter his son ʿAbd Allāh until his vow was fulfilled. That was five years before the birth of the Messenger of God ﷺ. Muḥammad b. ʿUmar said: Ḥakīm b. Ḥizām was present with his father at the war of al-Fijār, and his father Ḥizām was killed in the last Fijār. Ḥakīm had the kunyah Abū Khālid and had a number of children, all of whom reached the time of the Messenger of God ﷺ and became Muslims on the day of the conquest. Muḥammad b. ʿUmar said: Ibrāhīm b. Jaʿfar b. Maḥmūd reported to us from his father and others, who said: Ḥakīm b. Ḥizām wept, and his son said to him: What makes you weep, father? He said: Several things have made me weep. The first of them is my late acceptance of Islam, so that I was preceded in many virtuous stations. I was saved on the day of Badr and the day of Uḥud, and I said to myself: I will not leave Makkah nor be stationed with Quraysh as long as I live, so I stayed in Makkah. But God refused to open my heart to Islam, because I looked at the remnants of Quraysh who were elders clinging to their affairs of the Jāhiliyyah and I followed their example. Would that I had not followed their example, for nothing destroyed us except our following the example of our fathers and our leaders. When the Messenger of God ﷺ raided Makkah, I began to think, and Abū Sufyān b. Ḥarb came to me and said: Abū Khālid, by God I fear that Muḥammad will come upon us with the hosts of Yathrib. Will you come with me to a high place to seek news? I said: Yes. So we went out talking as we walked, until when we were at Marr al-Ẓahrān, there was the Messenger of God ﷺ among the dark mass of people. Al-ʿAbbās b. ʿAbd al-Muṭṭalib met Abū Sufyān and took him to the Messenger of God ﷺ. I returned to Makkah, entered my house, and the people were granted safety. Then I came to him ﷺ at al-Baṭḥāʾ, accepted Islam, believed him, and bore witness that what he brought was true. I went out with him to Ḥunayn. He gave men from the spoils and wealth, and I asked him then and the awl was attached. From Ḥakīm b. Ḥizām, who said: I asked the Messenger of God ﷺ when he was at Ḥunayn for a hundred camels, and he gave them to me. Then I asked him for a hundred more, and he gave them to me. Then the Messenger of God ﷺ said: “O Ḥakīm, this wealth is green and sweet. Whoever takes it with generosity of soul will be blessed in it, and whoever takes it with greed of soul will not be blessed in it, and will be like one who eats but is never satisfied. The upper hand is better than the lower hand, and begin with those you support.” Ḥakīm used to say: By the One who sent you with truth, I will never take anything from anyone after you until I leave this world. Abū Bakr al-Ṣiddīq used to invite Ḥakīm to give him something, but he refused to accept anything from him. ʿUmar used to invite Ḥakīm to his stipend, but he refused to take it. ʿUmar would say: O people, I call you to witness concerning Ḥakīm that I invite him to his stipend and he refuses to take it. Ḥakīm never took anything from anyone after the Messenger of God ﷺ until he died. From Hishām b. ʿUrwah, from his father: Ḥakīm b. Ḥizām manumitted a hundred slaves in the Jāhiliyyah and equipped a hundred camels, then he manumitted a hundred slaves in Islam and equipped a hundred camels. Then he came to the Messenger of God ﷺ and said: O Messenger of God, do you think that what I did in the Jāhiliyyah, seeking reward thereby, will bring me any reward? The Messenger of God ﷺ said: “You have accepted Islam upon the good that has preceded from you.” From al-Zubayr b. Bakkār, who said: My uncle Muṣʿab b. ʿAbd Allāh narrated to me, saying: Islam came while Ḥakīm held the rifādah (providing food for pilgrims) and Dār al-Nadwah was in his hand. He later sold it to Muʿāwiyah for a hundred thousand dirhams. ʿAbd Allāh b. al-Zubayr said to him: You have sold the honor of Quraysh. Ḥakīm said: Honors are gone except piety, O son of my brother. I have bought with it a house in Paradise. I call you to witness that I have made it in the way of God. He used to do good deeds and maintain ties of kinship. He lived sixty years in the Jāhiliyyah and sixty years in Islam. From Abū Bakr b. Sulaymān, who said: Ḥakīm b. Ḥizām performed the pilgrimage with a hundred camels [which he had brought as sacrificial animals], covered them with ḥibarah cloth, and placed the cloth on their hindquarters. He stood a hundred slave boys on the day of ʿArafah with silver collars on their necks, on which was engraved “freedmen of God from Ḥakīm b. Ḥizām,” and he manumitted them and offered a thousand sheep. Al-Zubayr b. Bakkār said: Ibrāhīm b. Ḥamzah informed me: The polytheists of Quraysh besieged the Banū Hāshim in the mountain pass, and Ḥakīm b. Ḥizām used to have caravans bringing wheat from Syria. He would bring them to the pass, then strike their hindquarters so they entered upon them, and they took the wheat that was on them. Ḥakīm b. Ḥizām said: I used to deal in cloth in the Jāhiliyyah, and I was a merchant who traveled to Yemen and to Syria on the two journeys. I used to earn great profits and give to the poor of my people. We did not worship anything, seeking thereby wealth and love among the tribe. I used to attend the markets. We had three markets: a market at ʿUkāẓ that began on the morning of the new moon of Dhū al-Qaʿdah and lasted twenty days, attended by the Arabs. There I bought Zayd b. Ḥārithah for my aunt Khadījah bt. Khuwaylid when he was a boy; I bought him for six hundred dirhams. When the Messenger of God ﷺ married Khadījah, he asked her for Zayd, and she gave him to him, and the Messenger of God ﷺ manumitted him. There I also bought the ḥullah of Dhū Yazan, which I gave as clothing to the Messenger of God ﷺ. I never saw anyone more beautiful or more handsome than the Messenger of God ﷺ in that ḥullah. He said: It is said that Ḥakīm b. Ḥizām brought the ḥullah during the truce of al-Ḥudaybiyah while he was heading to Syria with a caravan, and he sent the ḥullah to the Messenger of God ﷺ. The Messenger of God ﷺ refused to accept it and said: “I do not accept the gift of a polytheist.” Ḥakīm said: I was extremely distressed when he returned my gift, and I sold it in the market of al-Nabaṭ to the first buyer who offered a price. The Messenger of God ﷺ secretly sent Zayd b. Ḥārithah to buy it, and I later saw the Messenger of God ﷺ wearing it. The market of Majannah lasted ten days, until when we saw the new moon of Dhū al-Ḥijjah we departed and ended at the market of Dhū al-Majāz, which was held for eight days. At all these markets the Messenger of God ﷺ met the tribes during the pilgrimage seasons, presenting himself to tribe after tribe and calling them to God Almighty, but I saw no one respond. Quraysh were the harshest tribe against him, until his Lord, Mighty and Majestic, sent a people whom He intended to honor this quarter, the Anṣār. They pledged allegiance to him, believed in him, and offered themselves and their wealth to him, and God made for him a place of emigration. When Muʿāwiyah performed the pilgrimage, he bargained with me for my house in Makkah, and I sold it to him for forty thousand dinars. I heard that Ibn al-Zubayr said: This old man does not know what he is selling; his sale will certainly be returned to him. I said: By God, I only bought it for a skin of wine. Ḥakīm used to buy mounts, equipment, and provisions, and no one came to him asking for a mount for the sake of God but he provided it. In the year Muʿāwiyah performed the pilgrimage, he passed by Ḥakīm when he was a hundred and twenty years old. He sent him a milch camel [from whose milk he could drink, after he had asked him what food he ate, and he said: As for chewing, I have no chewing left. So he sent him a milch camel] as a gift, but he refused to accept it and said: I have not taken anything from anyone after the Prophet ﷺ. Abū Bakr and ʿUmar ؓ called me to my right and I refused. He died in Madinah in this year at the age of one hundred and twenty. Ḥuwayṭib b. ʿAbd al-ʿUzzā: Ḥuwayṭib b. ʿAbd al-ʿUzzā b. Abī Qays b. ʿAbd Wudd b. Naṣr b. Mālik b. Ḥasl, Abū Muḥammad: He accepted Islam on the day of the conquest and accompanied the Messenger of God ﷺ. He was one of the group whom ʿUmar b. al-Khaṭṭāb ordered to renew the boundary markers of the Ḥaram. From Ibrāhīm b. Jaʿfar b. Maḥmūd b. Maslamah al-Ashhalī, from his father, who said: Ḥuwayṭib b. ʿAbd al-ʿUzzā reached the age of one hundred and twenty: sixty in the Jāhiliyyah and sixty in Islam. When Marwān b. al-Ḥakam governed Madinah in his first tenure, Ḥuwayṭib entered upon him with venerable elders: Ḥakīm b. Ḥizām and Makhramah b. Nawfal. They conversed with him and then dispersed. One day after that, Ḥuwayṭib entered upon him and conversed with him. Marwān said to him: How old are you? He told him. Marwān said to him: Your Islam was delayed, old man, until the young ones preceded you. Ḥuwayṭib said: God is the one sought for help. By God, I intended to accept Islam time after time, but each time your father prevented me, saying: Would you abandon your honor and abandon the religion of your fathers for a new religion and become a follower? He said: Marwān fell silent and regretted what had happened. He said: Then Ḥuwayṭib said: Did not ʿUthmān tell you what he met from your father when he accepted Islam? Marwān became more distressed. Then Ḥuwayṭib said: There was no one among the elders of Quraysh who remained on the religion of their people until Makkah was conquered who was more averse to what he was upon than I, but the decrees are God’s. I witnessed Badr with the polytheists and saw lessons: I saw the angels killing and taking captives between heaven and earth. I said: This is a man who is protected. But I did not mention what I saw. We fled back to Makkah, and we stayed in Makkah, accepting Islam man by man. When the day of al-Ḥudaybiyah came, I was present and witnessed the peace treaty and worked for it until it was concluded. All the while I wanted Islam, but God refused except what He willed. When we wrote the treaty of al-Ḥudaybiyah, I was one of its witnesses. I said: Quraysh will see nothing from Muḥammad except what displeases them. I was content that I defended with the palm branch. When the Messenger of God ﷺ came in the year of the fulfilled pilgrimage, Quraysh left Makkah, and I was among those who stayed behind in Makkah, along with Suhayl b. ʿAmr. The Messenger of God ﷺ was not to leave when the time had passed—that is, three days. When the three days had elapsed, Suhayl b. ʿAmr and I approached and said: Your condition has expired, so leave our land with those who are with you. He called out: O Bilāl, the sun must not set while any Muslim who came with us remains in Makkah. From al-Mundhir b. Jahm, who said: Ḥuwayṭib said: When the Messenger of God ﷺ entered Makkah in the year of the conquest, I was extremely afraid. I left my house and dispersed my family in places where they would be safe. Then I reached the walled garden of ʿAwf and was inside it when I saw Abū Dharr al-Ghifārī, with whom I had a close friendship. When I saw him, I fled from him. He said: Abū Muḥammad! I said: At your service. He said: What is the matter with you? I said: Fear. He said: You have nothing to fear. Come, you are safe by God’s protection. I returned to him and greeted him. He said to me: Go to your home. I said: Is there any way to my home? By God, I do not think I can reach my house alive before I am met and killed, or someone enters upon me in my house and kills me, and my family are in scattered places. He said: Gather your family with you in one place, and I will accompany you to your home. He accompanied me and began calling at my door: Ḥuwayṭib is under protection, so let him not be disturbed. Then he went to the Messenger of God ﷺ and informed him. He said: “Have we not granted safety to all people except those you ordered to be killed?” I was reassured and returned my family to their places. Abū Dharr came back to me and said: O Abū Muḥammad, until when, and how long? You have been preceded in all stations, and much good has passed you by, but much good remains. Come to the Messenger of God ﷺ and accept Islam and you will be safe. The Messenger of God ﷺ is the most righteous, the most maintaining of ties, and the most forbearing of people. I said: I will go out with you and come to him. I went out with him until I came to the Messenger of God ﷺ at al-Baṭḥāʾ, with Abū Bakr and ʿUmar beside him. I stood at his head, having asked Abū Dharr: How should one greet him? He said: Say: Peace be upon you, O Prophet, and the mercy of God. He said: “And upon you be peace. Are you Ḥuwayṭib?” I said: Yes. I bear witness that there is no god but God and that you are the Messenger of God. He said: “Praise be to God who has guided you.” He rejoiced at my Islam and asked me for a loan, and I lent him forty thousand dirhams. I witnessed with him Ḥunayn and al-Ṭāʾif, and he gave me from the spoils of Ḥunayn a hundred camels. After that Ḥuwayṭib came to Madinah and settled there, and he had a house there. From ʿAbd al-Raḥmān b. Abī al-Zinād, from his father, who said: Ḥuwayṭib sold his house in Makkah to Muʿāwiyah for forty thousand dinars. It was said to him: O Abū Muḥammad, forty thousand dinars? He said: What are forty thousand dinars to a man who has five dependents? Ḥuwayṭib died in Madinah in this year at the age of one hundred and twenty. Saʿīd b. Yarbūʿ b. ʿAnkathah b. ʿĀmir b. Makhzūm Saʿīd b. Yarbūʿ b. ʿAnkathah b. ʿĀmir b. Makhzūm: He embraced Islam on the day of the conquest, and he witnessed with the Messenger of God ﷺ Ḥunayn, and he gave him from its spoils fifty camels. He was among those who would renew the boundary markers of the sanctuary every year, being knowledgeable of them, until he lost his sight at the end of the caliphate of ʿUmar ؓ. He died in Madinah in this year, and he was one hundred and twenty years old. Sawdah bt. Zamʿah Sawdah bt. Zamʿah b. Qays b. ʿAbd Shams b. ʿAbd Wudd: Al-Sakrān b. ʿAmr married her, and they both embraced Islam and went out to Abyssinia in the second emigration. When he arrived in Makkah, he died, so the Messenger of God ﷺ sent to her and proposed to her and married her. She was the first woman he married after Khadījah, and that was in Ramaḍān in the tenth year of prophethood. He consummated the marriage with her in Makkah. She had grown old, so he wanted to divorce her, and she said: "Leave me so that I may be gathered among the company of your wives, and my night is for ʿĀʾishah." It was said: He divorced her, and when she said this, he took her back. She died in Shawwāl of this year in Madinah. Murrah b. Shurāḥabīl al-Hamdānī Murrah b. Shurāḥabīl al-Hamdānī: He was called Murrah al-Khayr and Murrah al-Ṭayyib; he was named that because of his devotion. He narrated from Abū Bakr, ʿUmar, ʿAlī, and Ibn Masʿūd. He was very constant in prayer; the marks of bowing and prostration were visible on his face and his palms. From ʿAṭāʾ b. al-Sāʾib, who said: Murrah used to pray a thousand rakʿahs every day and night. When he became heavy and corpulent, he prayed four hundred rakʿahs. You would look at his places of prostration as if they were the kneeling places of camels. From al-Ḥārith al-Ghanawī, who said: Murrah al-Hamdānī prostrated until the dust consumed his forehead. When he died, a man of his family saw him in a dream as if the place of his prostration was like a brilliant star gleaming. I said to him: "What is this that I see on your face?" He said: "The place of prostration was clothed with light because the dust consumed it." He said: "And what is your station in Paradise?" He said: "The best station, an abode whose people do not move from it and do not die." Al-Nuʿaymān b. ʿAmr b. Rifāʿah b. al-Ḥārith al-Nuʿaymān b. ʿAmr b. Rifāʿah b. al-Ḥārith: He witnessed Badr and all the battles with the Messenger of God ﷺ. He was brought once after another for drinking nabīdh, so a man said: "O God, curse him, how often he drinks and how often he is flogged!" The Prophet ﷺ said: "Do not curse him, for he loves God and His Messenger." Usāmah b. Zayd Usāmah b. Zayd b. Ḥārithah al-Kalbī, Abū Muḥammad al-Madanī, client of the Messenger of God ﷺ and son of his client, and his beloved and son of his beloved. His mother Barakah, Umm Ayman, was the client of the Messenger of God ﷺ and his nurse. The Messenger of God ﷺ appointed him to command after the killing of his father. Some people disparaged his command, so the Messenger of God ﷺ said: "If you disparage his command, you have disparaged the command of his father before him. By God, he was indeed worthy of command, and he was among the most beloved of people to me, and this one is among the most beloved of people to me after him." It is established in "Ṣaḥīḥ al-Bukhārī" from him that the Messenger of God ﷺ would sit al-Ḥasan on one thigh and sit Usāmah on his other thigh and say: "O God, I love them both, so love them both." His virtues are very numerous. The Messenger of God ﷺ died when he was nineteen years old. When ʿUmar met him, he would say: "Peace be upon you, O commander." From ʿĀʾishah, who said: Usāmah stumbled on the threshold of the door and his forehead was cut. The Messenger of God ﷺ said: "O ʿĀʾishah, wipe the blood from him." ʿĀʾishah found it disgusting. She said: The Messenger of God ﷺ began to suck his wound and spit it out and say: "If Usāmah were a girl, I would clothe him and adorn him until I made him desirable." From Hishām b. ʿUrwah, from his father: The Messenger of God ﷺ delayed the departure from ʿArafah because of Usāmah b. Zayd, waiting for him. A flat-nosed, black boy came, and the people of Yemen said: "We were only detained because of this one." From Muḥammad b. Sīrīn, who said: A palm tree reached a thousand dirhams in the time of ʿUthmān b. ʿAffān. He said: Usāmah went to a palm tree, pierced it, and took out its heart, and fed it to his mother. They said to him: "What makes you do this when you see that the palm tree has reached a thousand dirhams?" He said: "My mother asked me for it, and she does not ask me for anything I am able to do but that I give it to her." Usāmah lived after the Messenger of God ﷺ in Wādī al-Qurā, then he came down to Madinah and died at al-Jurf, and he was carried to Madinah. Abū ʿUmar b. ʿAbd al-Barr affirmed that he died in this year. Others said: in the year fifty-eight or fifty-nine. It was also said that he died after the killing of ʿUthmān. God knows best. And Makhramah b. Nawfal and Makhramah b. Nawfal, and he was among the Muslims of the conquest, and his age was one hundred and fifteen years: Yazīd b. Shajarah al-Ruhāwī In this year Yazīd b. Shajarah al-Ruhāwī was killed in a raid he undertook, and it was said: in the year fifty-eight.
Tarikh (al-Tabari) 2171No grade recorded
وفي سَنَةُ خَمْسٍ وَخَمْسِينَ كان مَشْتَى سُفْيَانَ بْنِ عَوْفٍ الْأَزْدِيِّ بِأَرْضِ الرُّومِ فِي قَوْلِ الْوَاقِدِيِّ. وَقَالَ غَيْرُهُ: بَلِ الَّذِي شَتَّى هُنَاكَ عَمْرُو بْنُ مُحْرِزٍ. وَقِيلَ: بَلْ عَبْدُ اللَّهِ بْنُ قَيْسٍ الْفَزَارِيُّ. وَقِيلَ: بَلْ مَالِكُ بْنُ عَبْدِ اللَّهِ.
✧ In the year fifty-five there was the winter expedition of Sufyān b. ʿAwf al-Azdī in the land of the Romans, according to the statement of al-Wāqidī. Others said: Rather, the one who wintered there was ʿAmr b. Muḥriz. It was also said: Rather, ʿAbd Allāh b. Qays al-Fazārī. It was also said: Rather, Mālik b. ʿAbd Allāh.
Tarikh (al-Tabari) 2172No grade recorded
وِلَايَةِ ابْنِ زِيَادٍ الْبَصْرَةَ وفي سنة خمس وخمسين عَزَلَ مُعَاوِيَةُ عَبْدَ اللَّهِ بْنَ عَمْرِو بْنِ غَيْلَانَ عَنِ الْبَصْرَةِ وَوَلَّى عُبَيْدَ اللَّهِ بْنَ زِيَادٍ وَكَانَ السَّبَبُ فِي ذَلِكَ أَنَّ عَبْدَ اللَّهِ خَطَبَ عَلَى مِنْبَرِ الْبَصْرَةِ فَحَصَبَهُ رَجُلٌ مِنْ بَنِي ضَبَّةَ يُدْعَى جُبَيْرَ بْنَ الضَّحَّاكِ، فَأَمَرَ بِهِ فَقُطِعَتْ يَدُهُ، فَاجْتَمَعَتْ عَشِيرَتُهُ فَقَالَتْ لَهُ: لَا نَأْمَنُ أَنْ نُبَلِّغَ خَبَرَ صَاحِبِنَا إِلَى أَمِيرِ الْمُؤْمِنِينَ فَتَأْتِيَ مِنْ عِنْدِهِ عُقُوبَةٌ تَعُمُّ أَوْ تَخُصُّ، فَإِنْ رَأَى الْأَمِيرُ أَنْ يَكْتُبَ لَنَا كِتَابًا يَخْرُجُ بِهِ أَحَدُنَا إِلَى أَمِيرِ الْمُؤْمِنِينَ يُخْبِرُهُ أَنَّهُ قَطَعَهُ عَلَى شُبْهَةٍ وَأَمْرٍ لَمْ يَصِحَّ، فَكَتَبَ لَهُمْ، فَأَمْسَكُوا الْكِتَابَ مُدَّةً ثُمَّ ذَهَبُوا بِهِ إِلَى مُعَاوِيَةَ وَقَالُوا: إِنَّهُ قَطَعَ يَدَ صَاحِبِنَا ظُلْمًا وَهَذَا كِتَابُهُ. فَقَرَأَ الْكِتَابَ وَقَالَ: أَمَّا الْقَوَدُ مِنْ عُمَّالِي فَلَا سَبِيلَ لَهُ، وَلَكِنْ إِنْ شِئْتُمْ وَدَيْتُ صَاحِبَكُمْ، فَوَدَاهُ مِنْ بَيْتِ الْمَالِ، وَعَزَلَ عَبْدَ اللَّهِ وَقَالَ: اخْتَارُوا مَنْ تُحِبُّونَ، فَقَالُوا: يَتَخَيَّرُ لَنَا أَمِيرُ الْمُؤْمِنِينَ، قَالَ: قَدْ وَلَّيْتُ عَلَيْكُمُ ابْنَ أَخِي عُبَيْدَ اللَّهِ بْنَ زِيَادٍ. فَلَمَّا وُلِّيَ عَبِيدُ اللَّهِ وَلَّى أَسْلَمَ بْنَ زُرْعَةَ خُرَاسَانَ فَلَمْ يَغْزُ وَلَمْ يَفْتَحْ بِهَا شَيْئًا. وَوَلَّى شُرْطَتَهُ عَبْدَ اللَّهِ بْنَ حِصْنٍ وَالْقَضَاءَ زُرَارَةَ بْنَ أَوْفَى ثُمَّ عَزَلَهُ وَوَلَّى الْقَضَاءَ ابْنَ أُذَيْنَةَ الْعَبْدِيَّ.
✧ The appointment of Ibn Ziyād over al-Baṣrah In the year fifty-five, Muʿāwiyah dismissed ʿAbd Allāh b. ʿAmr b. Ghaylān from al-Baṣrah and appointed ʿUbayd Allāh b. Ziyād. The reason for that was that ʿAbd Allāh delivered a sermon on the pulpit of al-Baṣrah, and a man from Banū Ḍabbah named Jubayr b. al-Ḍaḥḥāk threw pebbles at him, so he ordered that his hand be cut off. His kinsmen gathered and said to him: "We do not feel safe from the news of our companion reaching the Commander of the Faithful, after which a punishment may come from him that is general or specific. If the governor sees fit to write us a letter with which one of us can go out to the Commander of the Faithful and inform him that he cut it off on the basis of a suspicion and a matter that was not established," so he wrote for them. They withheld the letter for a while and then took it to Muʿāwiyah and said: "He cut off the hand of our companion unjustly, and this is his letter." He read the letter and said: "As for retaliation against my governors, there is no way for that, but if you wish, I will pay the blood money for your companion." So he paid it from the treasury and dismissed ʿAbd Allāh, and said: "Choose whom you love." They said: "Let the Commander of the Faithful choose for us." He said: "I have appointed over you my nephew ʿUbayd Allāh b. Ziyād." When ʿUbayd Allāh was appointed, he appointed Aslam b. Zurʿah over Khurāsān, but he did not raid or conquer anything there. He appointed ʿAbd Allāh b. Ḥiṣn as his chief of guards and Zurārah b. Awfā as judge, then dismissed him and appointed Ibn Udhaynah al-ʿAbdī as judge.
Tarikh (al-Tabari) 2173No grade recorded
وَفِي سنة خمس وخمسين عَزَلَ مُعَاوِيَةُ عَبْدَ اللَّهِ بْنَ خَالِدِ بْنِ أُسَيْدٍ عَنِ الْكُوفَةِ وَوَلَّاهَا الضَّحَّاكَ بْنَ قَيْسٍ الْفِهْرِيَّ.
✧ In the year fifty-five Muʿāwiyah dismissed ʿAbdullāh b. Khālid b. Usayd from al-Kūfah and appointed al-Ḍaḥḥāk b. Qays al-Fihrī over it.
Tarikh (al-Tabari) 2174No grade recorded
مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ أَرْقَمُ بْنُ أَبِي الْأَرْقَمِ أَرْقَمُ بْنُ أَبِي الْأَرْقَمِ بْنِ أَسَدِ بْنِ عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ مَخْزُومٍ ، أَبُو عَبْدِ اللَّهِ: وَأُمُّهُ أُمَيْمَةُ بِنْتُ الْحَارِثِ مِنْ خُزَاعَةَ، وَخَالُهُ نَافِعُ بْنُ الْحَارِثِ بْنِ خُزَاعَةَ عَامِلُ عُمَرَ بْنِ الْخَطَّابِ عَلَى مَكَّةَ. عَنْ يَحْيَى بْنِ عِمْرَانَ بْنِ عُثْمَانَ بْنِ الْأَرْقَمِ، قَالَ: حَدَّثَنِي جَدِّي عُثْمَانُ بْنُ الْأَرْقَمِ، قَالَ: أَنَا ابْنُ سَبْعَةٍ فِي الْإِسْلَامِ، أَسْلَمَ أَبِي سَابِعَ سَبْعَةٍ، وَكَانَتْ دَارُهُ بِمَكَّةَ عَلَى الصَّفَا، وَهِيَ الدَّارُ الَّتِي كَانَ رَسُولُ اللَّهِ ﷺ يَكُونُ فِيهَا فِي أَوَّلِ الْإِسْلَامِ، وَفِيهَا دُعِيَ النَّاسُ إِلَى الْإِسْلَامِ، وَأَسْلَمَ فِيهَا خَلْقٌ كَثِيرٌ، وَقَالَ لَيْلَةَ الِاثْنَيْنِ فِيهَا: "اللَّهُمَّ أَعِزَّ الْإِسْلَامَ بِأَحَبِّ الرَّجُلَيْنِ إِلَيْكَ: عُمَرَ بْنِ الْخَطَّابِ، أَوْ عَمْرِو بْنِ هِشَامٍ ". فَجَاءَ عُمَرُ بْنُ الْخَطَّابِ مِنَ الْغَدِ بُكْرَةً فَأَسْلَمَ فِي دَارِ الْأَرْقَمِ وَخَرَجُوا مِنْهَا وَكَبَّرُوا وَطَافُوا بِالْبَيْتِ ظَاهِرِينَ، فَدُعِيَتْ دَارُ الْأَرْقَمِ دَارَ الْإِسْلَامِ، وَتَصَدَّقَ بِهَا الْأَرْقَمُ عَلَى وَلَدِهِ، فَقَرَأْتُ نُسْخَةَ صَدَقَةِ الْأَرْقَمِ بِدَارِهِ. "بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، هَذَا مَا قَضَى الْأَرْقَمُ فِي رُبْعِهِ مَا حَاذَى الصَّفَا، إِنَّهَا مُحَرَّمَةٌ بِمَكَانِهَا مِنَ الْحَرَمِ، لَا تُبَاعُ وَلَا تُوَرَّثُ، شَهِدَ هِشَامُ بْنُ الْعَاصِ، وَفُلَانٌ مَوْلَى هِشَامِ بْنِ الْعَاصِ ". فَلَمْ تَزَلْ هَذِهِ الدَّارُ صَدَقَةً قَائِمَةً فِيهَا وَلَدُهُ يَسْكُنُونَ وَيُؤَاجِرُونَ وَيَأْخُذُونَ عَلَيْهَا حَتَّى كَانَ زَمَنُ أَبِي جَعْفَرٍ. وعَنْ يَحْيَى بْنِ عِمْرَانَ أَنَّ ابْنَ عُثْمَانَ بْنِ الْأَرْقَمِ قَالَ: إِنِّي لَأَعْلَمُ الْيَوْمَ الَّذِي وَقَعْتُ فِي نَفْسِ أَبِي جَعْفَرٍ، إِنَّهُ لَيَسْعَى بَيْنَ الصَّفَا وَالْمَرْوَةِ فِي حَجَّةٍ حَجَّهَا وَنَحْنُ عَلَى ظَهْرِ الدَّارِ فِي فُسْطَاطٍ فَيَمُرُّ تَحْتَنَا لَوْ أَشَاءُ أَنْ آخُذَ قَلَنْسُوَةً عَلَيْهِ لَأَخَذْتُهَا، وَإِنَّهُ لَيَنْظُرُ إِلَيْنَا مِنْ حِينِ يَهْبِطُ بَطْنَ الْوَادِي حَتَّى يَصْعَدَ إِلَى الصَّفَا، فَلَمَّا خَرَجَ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ حَسَنٍ بِالْمَدِينَةِ، كَانَ عَبْدُ اللَّهِ بْنُ عُثْمَانَ بْنِ الْأَرْقَمِ مِمَّنْ تَابَعَهُ وَلَمْ يَخْرُجْ مَعَهُ، فَتَعَلَّقُ عَلَيْهِ أَبُو جَعْفَرٍ بِذَلِكَ، فَكَتَبَ إِلَى عَامِلِهِ بِالْمَدِينَةِ أَنْ يَحْبِسَهُ وَيَطْرَحَهُ فِي حَدِيدٍ، ثُمَّ بَعَثَ رَجُلًا مِنْ أَهْلِ الْكُوفَةِ يُقَالُ لَهُ شِهَابُ بْنُ عَبْدِ رَبٍّ، وَكَتَبَ مَعَهُ إِلَى عَامِلِ الْمَدِينَةِ أَنْ يَفْعَلَ مَا يَأْمُرُهُ بِهِ، فَدَخَلَ شِهَابُ عَلَى عَبْدِ اللَّهِ بْنِ عُثْمَانَ الْحَبْسَ - وَهُوَ شَيْخٌ كَبِيرٌ ابْنُ بِضْعٍ وَثَمَانِينَ سَنَةً، وَقَدْ ضَجِرَ بِالْحَدِيدِ وَالْحَبْسِ - فَقَالَ لَهُ: هَلْ لَكَ أَنْ أُخْلِّصَكَ مِمَّا أَنْتَ فِيهِ وَتَبِيعَنِي دَارَ الْأَرْقَمِ ؟ فَإِنَّ أَمِيرَ الْمُؤْمِنِينَ يُرِيدُهَا، وَعَسَى إِنْ بِعْتَهُ إِيَّاهَا أَنْ أُكَلِّمَهُ فِيكَ فَيَعْفُوَ عَنْكَ قَالَ: إِنَّهَا صَدَقَةٌ، وَلَكِنَّ حَقِّي مِنْهَا لَهُ وَمَعِي فِيهَا شُرَكَاءُ إِخْوَتِي وَغَيْرُهُمْ، فَقَالَ: إِنَّمَا عَلَيْكَ نَفْسَكَ، أَعْطِنَا حَقَّكَ وَبَرِئْتَ. فَأَشْهَدَ لَهُ بِحَقِّهِ، وَكَتَبَ عَلَيْهِ كِتَابَ شِرَاءٍ عَلَى حِسَابِ سَبْعَةَ عَشَرَ أَلْفَ دِينَارٍ، ثُمَّ تَتَبَّعَ إِخْوَتَهُ فَفَتَنَهُمْ بِكَثْرَةِ الْمَالِ فَبَاعُوهُ، فَصَارَتْ لِأَبِي جَعْفَرٍ وَلِمَنْ أَقْطَعَهَا، ثُمَّ صَيَّرَهَا الْمَهْدِيُّ لِلْخَيْزُرَانِ أُمِّ مُوسَى وَهَارُونَ، فَبَنَتْهَا وَعُرِفَتْ بِهَا، ثُمَّ صَارَتْ لِجَعْفَرِ بْنِ مُوسَى أَمِيرِ الْمُؤْمِنِينَ، [ثُمَّ سَكَنَهَا أَصْحَابُ الشَّطَوِيِّ وَالْعَدَنِيِّ، ثُمَّ اشْتَرَى ] عَامَّتَهَا غَسَّانُ بْنُ عَبَّادٍ مِنْ وَلَدِ مُوسَى بْنِ جَعْفَرٍ. قَالَ عُلَمَاءُ السِّيَرِ: شَهِدَ الْأَرْقَمُ بَدْرًا وَالْمَشَاهِدَ كُلَّهَا مَعَ رَسُولِ اللَّهِ، وَمَاتَ الْأَرْقَمُ بِالْمَدِينَةِ فِي هَذِهِ السَّنَةِ وَهُوَ ابْنُ سَبْعٍ وَثَمَانِينَ سَنَةً، وَصَلَّى عَلَيْهِ سَعْدُ بْنُ أَبِي وَقَّاصٍ. سَحْبَانُ بْنُ زُفَرَ بْنِ إِيَاسِ بْنِ عَبْدِ شَمْسِ بْنِ الْأَحَبِّ الْبَاهِلِيُّ سَحْبَانُ بْنُ زُفَرَ بْنِ إِيَاسِ بْنِ عَبْدِ شَمْسِ بْنِ الْأَحَبِّ الْبَاهِلِيُّ: كَانَ خَطِيبًا بَلِيغًا يُضْرَبُ الْمَثَلُ بِفَصَاحَتِهِ، وَدَخَلَ عَلَى مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ وَعِنْدَهُ خُطَبَاءُ الْقَبَائِلِ، فَلَمَّا رَأَوْهُ خَرَجُوا لِعِلْمِهِمْ بِقُصُورِهِمْ عَنْهُ، فَمِنْ قَوْلِهِ: لِقَدْ عَلِمَ الْحَيُّ الْيَمَانِيُّونَ أَنَّنِي إِذَا قُلْتُ: أَمَّا بَعْدُ، أَنِّي خَطِيبُهَا فَقَالَ لَهُ مُعَاوِيَةُ: اخْطُبْ، فَقَالَ: انْظُرُوا لِي عَصًا تُقِيمُ مِنْ أَوْدِي، قَالُوا: وَمَا تَصْنَعُ بِهَا وَأَنْتَ بِحَضْرَةِ أَمِيرِ الْمُؤْمِنِينَ ؟ قَالَ: مَا كَانَ يَصْنَعُ بِهَا مُوسَى وَهُوَ يُخَاطِبُ رَبَّهُ، فَأَخَذَهَا وَتَكَلَّمَ مِنَ الظُّهْرِ إِلَى أَنْ قَارَبَ الْعَصْرُ مَا تَنَحْنَحَ وَلَا سَعَلَ وَلَا تَوَقَّفَ وَلَا ابْتَدَأَ فِي مَعْنًى فَخَرَجَ عَنْهُ وَقَدْ بَقِيَتْ عَلَيْهِ بَقِيَّةٌ فِيهِ، فَقَالَ مُعَاوِيَةُ: الصَّلَاةَ، قَالَ: الصَّلَاةُ أَمَامَكَ أَلَسْنَا فِي تَحْمِيدٍ وَتَمْجِيدٍ وَعِظَةٍ وَتَنْبِيهٍ وَتَذْكِيرٍ وَوَعْدٍ وَوَعِيدٍ، فَقَالَ مُعَاوِيَةُ: أَنْتَ أَخْطَبُ الْجِنِّ وَالْإِنْسِ، قَالَ: كَذَلِكَ أَنْتَ. فَضَالَةُ بْنُ عُبَيْدِ بْنِ نَافِذِ بْنِ قَيْسٍ فَضَالَةُ بْنُ عُبَيْدِ بْنِ نَافِذِ بْنِ قَيْسٍ : كَانَ صَبِيًّا يَوْمَ قَدِمَ رَسُولُ اللَّهِ ﷺ، فَقَالَ: لَمَّا قَدِمَ رَسُولُ اللَّهِ ﷺ إِلَى قُبَاءَ كُنَّا غِلْمَانًا نَحْتَطِبُ، فَأَرْسَلَنَا إِلَى أَهْلِنَا وَقَالَ: قُولُوا قَدْ جَاءَ صَاحِبُكُمُ الَّذِي تَنْتَظِرُونَ، فَخَرَجْنَا إِلَى أَهْلِنَا فَأَخْبَرَنَاهُمْ، فَأَقْبَلَ الْقَوْمُ. وَشَهِدَ فَضَالَةُ أُحُدًا وَالْخَنْدَقَ وَمَا بَعْدَهَا، وَكَانَ مِمَّنْ بَايَعَ تَحْتَ الشَّجَرَةِ، ثُمَّ خَرَجَ إِلَى الشَّامِ وَصَارَ قَاضِيًا بِهَا فِي خِلَافَةِ مُعَاوِيَةَ. قَثْمُ بْنُ الْعَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ قَثْمُ بْنُ الْعَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ : كَانَ [يُشْبِهُ رَسُولَ اللَّهِ ﷺ وَمَرَّ بِهِ ] رَسُولُ اللَّهِ ﷺ وَهُوَ يَلْعَبُ، فَحَمَلَهُ خَلْفَهُ. وَاسْتَعْمَلَهُ عَلِيُّ بْنُ أَبِي طَالِبٍ عَلَى الْمَدِينَةِ، وَخَرَجَ مَعَ سَعِيدِ بْنِ عُثْمَانَ فِي زَمَنِ مُعَاوِيَةَ، فَاسْتُشْهِدَ بِسَمَرْقَنْدَ. كَعْبُ بْنُ عَمْرِو بْنِ عَبَّادٍ، أَبُو الْيُسْرِ كَعْبُ بْنُ عَمْرِو بْنِ عَبَّادٍ، أَبُو الْيُسْرِ : شَهِدَ الْعَقَبَةَ وَبَدْرًا وَهُوَ ابْنُ عِشْرِينَ سَنَةً، وَشَهِدَ الْمَشَاهِدَ كُلَّهَا مَعَ رَسُولِ اللَّهِ ﷺ. وَكَانَ قَصِيرًا دَحْدَاحًا، أَبْطَنَ، وَهُوَ الَّذِي أَسَرَ الْعَبَّاسَ بْنَ عَبْدِ الْمُطَّلِبِ يَوْمَ بَدْرٍ. وَتُوُفِّيَ بِالْمَدِينَةِ فِي هَذِهِ السَّنَةِ. سَعْدُ بْنُ أَبِي وَقَّاصٍ وَاسْمُهُ مَالِكُ بْنُ أُهَيْبِ بْنِ عَبْدِ مَنَافِ بْنِ زُهْرَةَ بْنِ كِلَابٍ، أَبُو إِسْحَاقَ الْقُرَشِيُّ الزُّهْرِيُّ، أَحَدُ الْعَشَرَةِ الْمَشْهُودِ لَهُمْ بِالْجَنَّةِ، وَأَحَدُ السِّتَّةِ أَصْحَابِ الشُّورَى الَّذِينَ تُوُفِّيَ رَسُولُ اللَّهِ ﷺ وَهُوَ عَنْهُمْ رَاضٍ، أَسْلَمَ قَدِيمًا. قَالُوا: وَكَانَ يَوْمَ أَسْلَمَ عُمْرُهُ سَبْعَ عَشْرَةَ سَنَةً. وَثَبَتَ عَنْهُ فِي " الصَّحِيحِ " أَنَّهُ قَالَ: مَا أَسْلَمَ أَحَدٌ فِي الْيَوْمِ الَّذِي أَسْلَمْتُ فِيهِ، وَلَقَدْ مَكَثْتُ سَبْعَةَ أَيَّامٍ وَإِنِّي لَثُلُثُ الْإِسْلَامِ. وَهُوَ الَّذِي كَوَّفَ الْكُوفَةَ وَنَفَى عَنْهَا الْأَعَاجِمَ، وَكَانَ مُجَابَ الدَّعْوَةِ، وَهَاجَرَ وَشَهِدَ بَدْرًا وَمَا بَعْدَهَا، وَهُوَ أَوَّلُ مَنْ رَمَى بِسَهْمٍ فِي سَبِيلِ اللَّهِ، وَكَانَ فَارِسًا شُجَاعًا مِنْ أُمَرَاءِ رَسُولِ اللَّهِ ﷺ، وَكَانَ فِي أَيَّامِ الصِّدِّيقِ مُعَظِّمًا جَلِيلَ الْمِقْدَارِ، وَكَذَلِكَ فِي أَيَّامِ عُمَرَ، وَقَدِ اسْتَنَابَهُ عَلَى الْكُوفَةِ، وَهُوَ الَّذِي فَتَحَ الْمَدَائِنَ وَكَانَتْ بَيْنَ يَدَيْهِ وَقْعَةُ جَلُولَاءَ وَكَانَ سَيِّدًا مُطَاعًا، وَعَزَلَهُ عُمَرُ عَنِ الْكُوفَةِ عَنْ غَيْرِ عَجْزٍ وَلَا خِيَانَةٍ، وَلَكِنْ لِمَصْلَحَةٍ ظَهَرَتْ لِعُمَرَ فِي ذَلِكَ، وَقَدْ ذَكَرَهُ فِي السِّتَّةِ أَصْحَابِ الشُّورَى، ثُمَّ وَلَّاهُ عُثْمَانُ الْكُوفَةَ بَعْدَهَا، ثُمَّ عَزَلَهُ عَنْهَا. وعَنْ عَمْرِو بْنِ دِينَارٍ قَالَ: شَهِدَ سَعْدُ بْنُ أَبِي وَقَّاصٍ وَابْنُ عُمَرَ دَوْمَةَ الْجَنْدَلِ يَوْمَ الْحَكَمَيْنِ. وَثَبَتَ فِي " صَحِيحِ مُسْلِمٍ " أَنَّ ابْنَهُ عُمَرَ جَاءَ إِلَيْهِ وَهُوَ مُعْتَزِلٌ فِي إِبِلِهِ فَقَالَ: النَّاسُ يَتَنَازَعُونَ الْإِمَارَةَ وَأَنْتَ هَاهُنَا ؟ فَقَالَ: يَا بُنَيَّ، إِنِّي سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: " إِنَّ اللَّهَ يُحِبُّ الْعَبْدَ الْغَنِيَّ الْخَفِيَّ الْتَقِيَّ ". قَالَ ابْنُ عَسَاكِرَ: ذَكَرَ بَعْضُ أَهْلِ الْعِلْمِ أَنَّ ابْنَ أَخِيهِ هَاشِمَ بْنَ عُتْبَةَ بْنِ أَبِي وَقَّاصٍ جَاءَهُ، فَقَالَ لَهُ: يَا عَمُّ، هَاهُنَا مِائَةُ أَلْفِ سَيْفٍ يَرَوْنَكَ أَحَقَّ النَّاسِ بِهَذَا الْأَمْرِ. فَقَالَ: أُرِيدُ مِنْ مِائَةِ أَلْفِ سَيْفًا وَاحِدًا ; إِذَا ضَرَبْتُ بِهِ الْمُؤْمِنَ لَمْ يَصْنَعْ شَيْئًا، وَإِذَا ضَرَبْتُ بِهِ الْكَافِرَ قَطَعَ. وعن زَكَرِيَّا بْنُ عَمْرٍو، أَنَّ سَعْدَ بْنَ أَبِي وَقَّاصٍ وَفَدَ عَلَى مُعَاوِيَةَ، فَأَقَامَ عِنْدَهُ شَهْرَ رَمَضَانَ يَقْصُرُ الصَّلَاةَ وَيُفْطِرُ. وَقَالَ غَيْرُهُ: فَبَايَعَهُ: وَمَا سَأَلَهُ سَعْدٌ شَيْئًا إِلَّا أَعْطَاهُ إِيَّاهُ. وَقَالَ أَحْمَدُ: بسنده عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، عَنْ سَعْدٍ قَالَ: جَمَعَ لِي رَسُولُ اللَّهِ ﷺ أَبَوَيْهِ يَوْمَ أُحِدٍ . وَفِي بَعْضِ الرِّوَايَاتِ: " فِدَاكَ أَبِي وَأُمِّي ". وَفِي رِوَايَةٍ: فَقَالَ: " ارْمِ وَأَنْتَ الْغُلَامُ الْحَزَوَّرُ ". قَالَ سَعِيدٌ: وَكَانَ سَعْدٌ جَيِّدَ الرَّمْيِ. وعَنْ جَابِرِ بْنِ سَمُرَةَ قَالَ: أَوَّلُ النَّاسِ رَمَى بِسَهْمٍ فِي سَبِيلِ اللَّهِ سَعْدٌ، ؓ. وعَنْ عَبْدِ اللَّهِ بْنِ شَدَّادٍ، سَمِعْتُ عَلِيًّا يَقُولُ: مَا سَمِعْتُ رَسُولَ اللَّهِ ﷺ يُفَدِّي أَحَدًا بِأَبَوَيْهِ إِلَّا سَعْدَ بْنَ مَالِكٍ، وَإِنِّي سَمِعْتُهُ يَقُولُ لَهُ يَوْمَ أُحُدٍ: " ارْمِ سَعْدُ، فِدَاكَ أَبِي وَأُمِّي ". وعَنْ أَيُّوبَ، أَنَّهُ سَمِعَ عَائِشَةَ بِنْتَ سَعْدٍ تَقُولُ: أَنَا ابْنَةُ الْمُهَاجِرِ الَّذِي فَدَاهُ رَسُولُ اللَّهِ ﷺ يَوْمَ أُحُدٍ بِالْأَبَوَيْنِ. وعَنْ عَائِشَةَ بِنْتِ سَعْدٍ عَنْ أَبِيهَا قَالَ: لَقَدْ رَأَيْتُنِي أَرْمِي بِالسَّهْمِ يَوْمَ أُحُدٍ، فَيَرُدُّهُ عَلَيَّ رَجُلٌ أَبْيَضُ حَسَنُ الْوَجْهِ لَا أَعْرِفُهُ، حَتَّى كَانَ بَعْدُ، فَظَنَنْتُ أَنَّهُ مَلَكٌ. وعَنْ سَعْدِ بْنِ أَبِي وَقَّاصٍ قَالَ: لَقَدْ رَأَيْتُ عَنْ يَمِينِ رَسُولِ اللَّهِ ﷺ وَعَنْ يَسَارِهِ يَوْمَ أُحُدٍ رَجُلَيْنِ عَلَيْهِمَا ثِيَابٌ بِيضٌ، يُقَاتِلَانِ عَنْهُ كَأَشَدِّ الْقِتَالِ، مَا رَأَيْتُهُمَا قَبْلُ وَلَا بَعْدُ. وعَنْ سَعْدٍ قَالَ: رَأَيْتُ رَجُلَيْنِ يَوْمَ بَدْرٍ يُقَاتِلَانِ عَنْ رَسُولِ اللَّهِ ﷺ ; أَحَدُهُمَا عَنْ يَمِينِهِ وَالْآخَرُ عَنْ يَسَارِهِ ، وَإِنَّى لِأَرَاهُ يَنْظُرُ إِلَى ذَا مَرَّةً وَإِلَى ذَا مَرَّةً ; سُرُورًا بِمَا ظَفَّرَهُ اللَّهُ، عَزَّ وَجَلَّ. وعَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ قَالَ: اشْتَرَكْتُ أَنَا وَسَعْدٌ وَعَمَّارٌ يَوْمَ بَدْرٍ فِيمَا أَصَبْنَا مِنَ الْغَنِيمَةِ، فَجَاءَ سَعْدٌ بِأَسِيرَيْنِ، وَلَمْ أَجِئْ أَنَا وَعَمَّارٌ بِشَيْءٍ. وعَنِ ابْنِ مَسْعُودٍ قَالَ: لَقَدْ رَأَيْتُ سَعْدَ بْنَ أَبِي وَقَّاصٍ يَوْمَ بَدْرٍ يُقَاتِلُ قِتَالَ الْفَارِسِ لِلرَّاجِلِ. وَقَالَ مَالِكٌ، عَنْ يَحْيَى بْنِ سَعِيدٍ، أَنَّهُ سَمِعَ عَبْدَ اللَّهِ بْنَ عَامِرِ بْنِ رَبِيعَةَ يَقُولُ: قَالَتْ عَائِشَةُ: بَاتَ رَسُولُ اللَّهِ ﷺ أَرِقًا ذَاتَ لَيْلَةٍ، ثُمَّ قَالَ: " لَيْتَ رَجُلًا صَالِحًا يَحْرُسُنِي اللَّيْلَةَ ". قَالَتْ: إِذْ سَمِعْنَا صَوْتَ السِّلَاحِ، فَقَالَ: " مَنْ هَذَا ؟ " قَالَ: أَنَا سَعْدُ بْنُ أَبِي وَقَّاصٍ، أَنَا أَحْرُسُكَ يَا رَسُولَ اللَّهِ . قَالَتْ: فَنَامَ رَسُولُ اللَّهِ ﷺ حَتَّى سَمِعْتُ غَطِيطَهُ. وعَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: بَيْنَا نَحْنُ جُلُوسٌ عِنْدَ رَسُولِ اللَّهِ ﷺ فَقَالَ: " يَطْلُعُ عَلَيْكُمُ الْآنَ رَجُلٌ مِنْ أَهْلِ الْجَنَّةِ ". فَاطَّلَعَ سَعْدُ بْنُ أَبِي وَقَّاصٍ حَتَّى إِذَا كَانَ الْغَدُ قَالَ رَسُولُ اللَّهِ ﷺ مِثْلَ ذَلِكَ. قَالَ: فَاطَّلَعَ سَعْدُ بْنُ أَبِي وَقَّاصٍ عَلَى تَرْتِيبِهِ الْأَوَّلِ، حَتَّى إِذَا كَانَ الْغَدُ قَالَ رَسُولُ اللَّهِ ﷺ مِثْلَ ذَلِكَ، فَطَلَعَ عَلَى تَرْتِيبِهِ، فَلَمَّا قَامَ رَسُولُ اللَّهِ ﷺ ثَارَ عَبْدُ اللَّهِ بْنُ عَمْرِو بْنِ الْعَاصِ فَقَالَ: إِنِّي غَاضَبْتُ أَبِي، فَأَقْسَمْتُ أَنْ لَا أَدْخُلَ عَلَيْهِ ثَلَاثَ لَيَالٍ، فَإِنْ رَأَيْتَ أَنْ تُؤْوِيَنِي إِلَيْكَ حَتَّى تَنْحَلَّ يَمِينِي، فَعَلْتَ. قَالَ أَنَسٌ: فَزَعَمَ عَبْدُ اللَّهِ بْنُ عَمْرٍو أَنَّهُ بَاتَ مَعَهُ لَيْلَةً، حَتَّى إِذَا كَانَ مَعَ الْفَجْرِ فَلَمْ يَقُمْ تِلْكَ اللَّيْلَةَ شَيْئًا، غَيْرَ أَنَّهُ كَانَ إِذَا انْقَلَبَ عَلَى فِرَاشِهِ ذَكَرَ اللَّهَ، وَكَبَّرَهُ حَتَّى يَقُومَ مَعَ الْفَجْرِ، فَإِذَا صَلَّى الْمَكْتُوبَةَ أَسْبَغَ الْوُضُوءَ وَأَتَمَّهُ، ثُمَّ يُصْبِحُ مُفْطِرًا. قَالَ عَبْدُ اللَّهِ بْنُ عَمْرٍو: فَرَمَقَتْهُ ثَلَاثَ لَيَالٍ وَأَيَّامَهُنَّ، لَا يَزِيدُ عَلَى ذَلِكَ، غَيْرَ أَنِّي لَا أَسْمَعُهُ يَقُولُ إِلَّا خَيْرًا، فَلَمَّا مَضَتِ اللَّيَالِي الثَّلَاثُ وَكِدْتُ أَحْتَقِرُ عَمَلَهُ قُلْتُ: إِنَّهُ لَمْ يَكُنْ بَيْنِي وَبَيْنَ أَبِي غَضَبٌ وَلَا هِجْرَةٌ، وَلَكِنِّي سَمِعْتُ رَسُولَ اللَّهِ ﷺ قَالَ ذَلِكَ قَبْلُ ثَلَاثَ مَرَّاتٍ فِي ثَلَاثَةِ مَجَالِسَ: " يَطْلُعُ عَلَيْكُمْ رَجُلٌ مِنْ أَهْلِ الْجَنَّةِ ". فَاطَّلَعْتَ أَنْتَ أُولَئِكَ الْمَرَّاتِ الثَّلَاثَ، فَأَرَدْتُ أَنْ آوِيَ إِلَيْكَ حَتَّى أَنْظُرَ مَا عَمَلُكَ فَأَقْتَدِيَ بِكَ، فَلَمْ أَرَكَ تَعْمَلُ كَثِيرَ عَمَلٍ، فَمَا الَّذِي بَلَغَ بِكَ مَا قَالَ رَسُولُ اللَّهِ ﷺ ؟ فَقَالَ: مَا هُوَ إِلَّا الَّذِي رَأَيْتَ. قَالَ: فَلَمَّا رَأَيْتُ ذَلِكَ انْصَرَفْتُ عَنْهُ، فَدَعَانِي حِينَ وَلَّيْتُ، فَقَالَ: مَا هُوَ إِلَّا مَا رَأَيْتَ، غَيْرَ أَنِّي لَا أَجِدُ فِي نَفْسِي سُوءًا لِأَحَدٍ مِنَ الْمُسْلِمِينَ، وَلَا أَنْوِي لَهُ شَرًّا وَلَا أَقُولُهُ. قَالَ: هَذِهِ الَّتِي بَلَغَتْ بِكَ، وَهِيَ الَّتِي لَا أُطِيقُ. وَثَبَتَ فِي " صَحِيحِ مُسْلِمٍ " بسنده عَنْ سَعْدٍ، فِي قَوْلِهِ تَعَالَى وَلَا تَطْرُدِ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِيِّ يُرِيدُونَ وَجْهَهُ [ الْأَنْعَامِ: 52 ]. نَزَلَتْ فِي سِتَّةٍ ، أَنَا وَابْنُ مَسْعُودٍ مِنْهُمْ. وَفِي رِوَايَةٍ: أَنْزَلَ اللَّهُ فِيَّ وَإِنْ جَاهَدَاكَ لِتُشْرِكَ بِي مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلَا تُطِعْهُمَا [ الْعَنْكَبُوتِ: 8 ]. وَذَلِكَ أَنَّهُ لَمَّا أَسْلَمَ امْتَنَعَتْ أُمُّهُ مِنَ الطَّعَامِ وَالشَّرَابِ أَيَّامًا، فَقَالَ لَهَا: تَعْلَمِينَ وَاللَّهِ لَوْ كَانَتْ لَكِ مِائَةُ نَفْسٍ، فَخَرَجَتْ نَفْسًا نَفْسًا، مَا تَرَكْتُ دِينِي هَذَا لِشَيْءٍ، إِنْ شِئْتِ فَكُلِي، وَإِنْ شِئْتِ فَلَا تَأْكُلِي. فَنَزَلَتْ هَذِهِ الْآيَةُ. وَأَمَّا حَدِيثُ الشَّهَادَةِ لِلْعَشَرَةِ بِالْجَنَّةِ، فَثَبَتَ فِي الصَّحِيحِ، مِنْ حَدِيثِ سَعِيدِ بْنِ زَيْدٍ، وَجَاءَ مِنْ حَدِيثِ سُهَيْلٍ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ فِي قِصَّةِ حِرَاءَ، ذَكَرَ سَعْدُ بْنُ أَبِي وَقَّاصٍ مِنْهُمْ. وعَنْ جَابِرٍ قَالَ: كُنَّا مَعَ رَسُولِ اللَّهِ ﷺ فَأَقْبَلَ سَعْدٌ، فَقَالَ رَسُولُ اللَّهِ ﷺ: " هَذَا خَالِيَ، فَلْيُرَنِي امْرُؤٌ خَالَهُ ". رَوَاهُ التِّرْمِذِيُّ. وعَنْ عَامِرِ بْنِ سَعْدٍ، عَنْ أَبِيهِ أَنَّ رَسُولَ اللَّهِ ﷺ جَاءَهُ يَعُودُهُ عَامَ حِجَّةِ الْوَدَاعِ مِنْ وَجَعٍ اشْتَدَّ بِهِ، فَقُلْتُ: يَا رَسُولَ اللَّهِ، إِنِّي ذُو مَالٍ وَلَا يَرِثُنِي إِلَّا ابْنَةٌ، أَفَأَتَصَدَّقُ بِثُلُثَيْ مَالِي ؟ قَالَ: " لَا ". قُلْتُ: فَالشَّطْرُ يَا رَسُولَ اللَّهِ ؟ قَالَ: " لَا ". قُلْتُ: فَالثُّلُثُ ؟ قَالَ: " الثُّلُثُ وَالثُّلُثُ كَثِيرٌ، إِنَّكَ أَنْ تَذَرَ وَرَثَتَكَ أَغْنِيَاءَ خَيْرٌ مِنْ أَنْ تَذَرَهُمْ عَالَةً يَتَكَفَّفُونَ النَّاسَ، وَإِنَّكَ لَنْ تُنْفِقَ نَفَقَةً تَبْتَغِي بِهَا وَجْهَ اللَّهِ إِلَّا أُجِرْتَ بِهَا، حَتَّى مَا تَجْعَلُ فِي فِيِّ امْرَأَتِكَ " - وَفِي رِوَايَةٍ: حَتَّى اللُّقْمَةَ تَضَعُهَا فِي فَمِ امْرَأَتِكَ - قُلْتُ: يَا رَسُولَ اللَّهِ، أُخَلَّفُ بَعْدَ أَصْحَابِي ؟ فَقَالَ: " إِنَّكَ لَنْ تُخَلَّفَ فَتَعْمَلَ عَمَلًا تَبْتَغِي بِهِ وَجْهَ اللَّهِ، إِلَّا ازْدَدْتَ بِهِ دَرَجَةً وَرِفْعَةً، وَلَعَلَّكَ أَنْ تُخَلِّفَ حَتَّى يَنْتَفِعَ بِكَ أَقْوَامٌ وَيَضُرَّ بِكَ آخَرُونَ ". ثُمَّ قَالَ: " اللَّهُمَّ أَمْضِ لِأَصْحَابِي هِجْرَتَهُمْ، وَلَا تَرُدَّهُمْ عَلَى أَعْقَابِهِمْ، لَكِنِ الْبَائِسُ سَعْدُ بْنُ خَوْلَةَ ". يَرْثِي لَهُ رَسُولُ اللَّهِ ﷺ أَنْ مَاتَ بِمَكَّةَ. وعَنْ عَائِشَةَ بِنْتِ سَعْدٍ عَنْ أَبِيهَا، فَذَكَرَ نَحْوَهُ، وَفِيهِ: قَالَ: فَوَضَعَ يَدَهُ عَلَى جَبْهَتِهِ، فَمَسَحَ وَجْهَهُ وَصَدْرَهُ وَبَطْنَهُ، وَقَالَ: " اللَّهُمَّ اشْفِ سَعْدًا وَأَتِمَّ لَهُ هِجْرَتَهُ ". قَالَ سَعْدٌ: فَمَا زِلْتُ يُخَيَّلُ إِلَيَّ أَنِّي أَجِدُ بَرْدَ يَدِهِ عَلَى كَبِدِي حَتَّى السَّاعَةِ. وعَنْ بُكَيْرِ بْنِ الْأَشَجِّ قَالَ: سَأَلْتُ عَامِرَ بْنَ سَعْدٍ عَنْ قَوْلِ رَسُولِ اللَّهِ ﷺ لِسَعْدٍ: " وَعَسَى أَنْ تَبْقَى يَنْتَفِعُ بِكَ أَقْوَامٌ وَيَضُرُّ بِكَ آخَرُونَ ". فَقَالَ: أُمِّرَ سَعْدٌ عَلَى الْعِرَاقِ، فَقَتَلَ قَوْمًا عَلَى الرِّدَّةِ فَضَرَّهُمْ، وَاسْتَتَابَ قَوْمًا كَانُوا سَجَعُوا سَجْعَ مُسَيْلِمَةَ الْكَذَّابِ، فَتَابُوا فَانْتَفَعُوا بِهِ. وعَنْ أَبِي أُمَامَةَ قَالَ: جَلَسْنَا إِلَى رَسُولِ اللَّهِ ﷺ فَذَكَّرَنَا وَرَقَّقَنَا، فَبَكَى سَعْدُ بْنُ أَبِي وَقَّاصٍ، فَأَكْثَرَ الْبُكَاءَ، وَقَالَ: يَا لَيْتَنِي مِتُّ. فَقَالَ رَسُولُ اللَّهِ ﷺ: " يَا سَعْدُ، أَعِنْدِي تَتَمَنَّى الْمَوْتَ ! " فَرَدَّدَ ذَلِكَ ثَلَاثَ مَرَّاتٍ ثُمَّ قَالَ: " يَا سَعْدُ، إِنْ كُنْتَ لِلْجَنَّةِ خُلِقْتَ، فَمَا طَالَ عُمْرُكَ أَوْ حَسُنَ مِنْ عَمَلِكَ، فَهُوَ خَيْرٌ لَكَ ". وعَنْ مُطْعِمِ بْنِ الْمِقْدَامِ وَغَيْرِهِ، أَنَّ سَعْدًا قَالَ: يَا رَسُولَ اللَّهِ، ادْعُ اللَّهَ أَنْ يُجِيبَ دَعْوَتِي. فَقَالَ: " إِنَّ اللَّهَ لَا يَسْتَجِيبُ دَعْوَةَ عَبْدٍ حَتَّى يُطَيِّبَ مَطْعَمَهُ ". فَقَالَ: يَا رَسُولَ اللَّهِ، ادْعُ اللَّهَ أَنْ يُطَيِّبَ طُعْمَتِي. فَدَعَا لَهُ. قَالُوا: فَكَانَ سَعْدٌ يَتَوَرَّعُ مِنَ السُّنْبُلَةِ يَجِدُهَا فِي زَرْعِهِ، فَيَرُدُّهَا مِنْ حَيْثُ أُخِذَتْ. وَقَدْ كَانَ كَذَلِكَ مُجَابَ الدَّعْوَةِ، لَا يَكَادُ يَدْعُو بِدُعَاءٍ إِلَّا اسْتُجِيبَ لَهُ. شكوى أهل الكوفة من سعد بن أبي وقاص فَمِنْ أَشْهَرِ ذَلِكَ مَا ثَبَتَ فِي " الصَّحِيحَيْنِ " مِنْ طَرِيقِ عَبْدِ الْمَلِكِ بْنِ عُمَيْرٍ، عَنْ جَابِرِ بْنِ سَمُرَةَ، أَنْ أَهْلَ الْكُوفَةِ شَكَوَا سَعْدًا إِلَى عُمَرَ فِي كُلِّ شَيْءٍ حَتَّى قَالُوا: لَا يُحْسِنُ يُصَلِّي. فَقَالَ سَعْدٌ: أَمَّا إِنِّي لَا آلُو أَنْ أُصَلِّيَ بِهِمْ صَلَاةَ رَسُولِ اللَّهِ ﷺ ; أُطِيلُ الْأُولَيَيْنِ، وَأَحْذِفُ فِي الْأُخْرَيَيْنِ. فَقَالَ: ذَاكَ الظَّنُّ بِكَ يَا أَبَا إِسْحَاقَ. وعَنْ سَعِيدِ بْنِ الْمُسَيَّبِ قَالَ: خَرَجَتْ جَارِيَةٌ لِسَعْدٍ يُقَالُ لَهَا: زَبْرَاءُ. وَعَلَيْهَا قَمِيصٌ جَدِيدٌ، فَكَشَفَتْهَا الرِّيحُ، فَشَدَّ عَلَيْهَا عُمَرُ بِالدِّرَّةِ، وَجَاءَ سَعْدٌ لِيَمْنَعَهُ، فَتَنَاوَلَهُ عُمَرُ بِالدِّرَّةِ، فَذَهَبَ سَعْدٌ يَدْعُو عَلَى عُمَرَ، فَنَاوَلَهُ الدِّرَّةَ وَقَالَ: اقْتَصَّ. فَعَفَا عَنْ عُمَرَ. وَرَوَى أَيْضًا أَنَّهُ كَانَ بَيْنَ سَعْدٍ وَابْنِ مَسْعُودٍ كَلَامٌ، فَهَمَّ سَعْدٌ أَنْ يَدْعُوَ عَلَيْهِ، فَخَافَ ابْنُ مَسْعُودٍ، وَجَعَلَ يَشْتَدُّ فِي الْهَرَبِ. وَقَالَ سُفْيَانُ بْنُ عُيَيْنَةَ: لَمَّا كَانَ يَوْمُ الْقَادِسِيَّةِ كَانَ سَعْدٌ عَلَى النَّاسِ، وَقَدْ أَصَابَتْهُ جِرَاحٌ، فَلَمْ يَشْهَدْ يَوْمَ الْفَتْحِ، يَعْنِي فَتْحَ الْقَادِسِيَّةِ، فَقَالَ رَجُلٌ مِنْ بَجِيلَةَ: أَلَمْ تَرَ أَنَّ اللَّهَ أَظْهَرَ دِينَهُ وَسَعْدٌ بِبَابِ الْقَادِسِيَّةِ مُعْصَمُ فَأُبْنَا وَقَدْ آمَتْ نِسَاءٌ كَثِيرَةٌ وَنِسْوَةُ سَعْدٍ لَيْسَ فِيهِنَّ أَيِّمُ فَقَالَ سَعْدٌ: اللَّهُمَّ اكْفِنَا يَدَهُ وَلِسَانَهُ. فَجَاءَهُ سَهْمٌ غَرْبٌ، فَأَصَابَهُ فَخَرِسَ وَيَبِسَتْ يَدَاهُ جَمِيعًا. وعَنْ عَامِرِ بْنِ سَعْدٍ، أَنَّ سَعْدًا رَأَى جَمَاعَةً عُكُوفًا عَلَى رَجُلٍ، فَأَدْخَلَ رَأْسَهُ مِنْ بَيْنِ اثْنَيْنِ، فَإِذَا هُوَ يَسُبُّ عَلِيًّا وَطَلْحَةَ وَالزُّبَيْرَ، فَنَهَاهُ عَنْ ذَلِكَ، فَلَمْ يَنْتَهِ، فَقَالَ: أَدْعُو عَلَيْكَ. فَقَالَ الرَّجُلُ: تَتَهَدَّدُنِي كَأَنَّكَ نَبِيٌّ ! فَانْصَرَفَ سَعْدٌ، فَدَخَلَ دَارَ آلِ فُلَانٍ، فَتَوَضَّأَ، وَصَلَّى رَكْعَتَيْنِ، ثُمَّ رَفَعَ يَدَيْهِ، فَقَالَ: اللَّهُمَّ إِنَّ كُنْتَ تَعْلَمُ أَنَّ هَذَا الرَّجُلَ قَدْ سَبَّ أَقْوَامًا قَدْ سَبَقَ لَهُمْ مِنْكَ سَابِقَةُ الْحَسَنَى، وَأَنَّهُ قَدْ أَسْخَطَكَ سَبُّهُ إِيَّاهُمْ، فَاجْعَلْهُ الْيَوْمَ آيَةً وَعِبْرَةً. قَالَ: فَخَرَجَتْ بُخْتِيَّةٌ نَادَّةٌ مِنْ دَارِ آلِ فُلَانٍ لَا يَرُدُّهَا شَيْءٌ حَتَّى دَخَلَتْ بَيْنَ أَضْعَافِ النَّاسِ، فَافْتَرَقَ النَّاسُ، فَأَخَذَتْهُ بَيْنَ قَوَائِمِهَا، فَلَمْ تَزَلْ تَتَخَبَّطُهُ حَتَّى مَاتَ. قَالَ: فَلَقَدْ رَأَيْتُ النَّاسَ يَشْتَدُّونَ وَرَاءَ سَعْدٍ يَقُولُونَ: اسْتَجَابَ اللَّهُ دُعَاءَكَ يَا أَبَا إِسْحَاقَ. وَعَنْ مِينا مَوْلَى عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ، أَنَّ امْرَأَةً كَانَتْ تَطَّلِعُ عَلَى سَعْدٍ، فَنَهَاهَا فَلَمْ تَنْتَهِ، فَاطَّلَعَتْ يَوْمًا وَهُوَ يَتَوَضَّأُ، فَقَالَ: شَاهَ وَجْهُكِ. فَعَادَ وَجْهُهَا فِي قَفَاهَا. وَقَالَ كَثِيرٌ النَّوَّاءُ عَنْ عَبْدِ اللَّهِ بْنِ مُلَيْلٍ قَالَ: دَخَلَ سَعْدٌ عَلَى مُعَاوِيَةَ فَقَالَ لَهُ: مَا لَكَ لَمْ تُقَاتِلْ مَعَنَا ؟ فَقَالَ: إِنِّي مَرَّتْ بِي رِيحٌ مُظْلِمَةٌ فَقُلْتُ: أَخْ أَخْ. فَأَنَخْتُ رَاحِلَتِي حَتَّى انْجَلَتْ عَنِّي، ثُمَّ عَرَفَتِ الطَّرِيقَ فَسِرْتُ. فَقَالَ مُعَاوِيَةُ: لَيْسَ فِي كِتَابِ اللَّهِ أَخْ أَخْ، وَلَكِنْ قَالَ اللَّهُ تَعَالَى: وَإِنْ طَائِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا فَأَصْلِحُوا بَيْنَهُمَا فَإِنْ بَغَتْ إِحْدَاهُمَا عَلَى الْأُخْرَى فَقَاتِلُوا الَّتِي تَبْغِي حَتَّى تَفِيءَ إِلَى أَمْرِ اللَّهِ [ الْحُجُرَاتِ: 9 ]. فَوَاللَّهِ مَا كُنْتُ مَعَ الْبَاغِيَةِ عَلَى الْعَادِلَةِ، وَلَا مَعَ الْعَادِلَةِ عَلَى الْبَاغِيَةِ. فَقَالَ سَعْدٌ: مَا كُنْتُ لِأُقَاتِلَ رَجُلًا قَالَ لَهُ رَسُولَ اللَّهِ ﷺ " أَنْتَ مِنِّي بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى غَيْرَ أَنَّهُ لَا نَبِيَّ بَعْدِي ". فَقَالَ مُعَاوِيَةُ: مَنْ سَمِعَ هَذَا مَعَكَ ؟ فَقَالَ: فُلَانٌ وَفُلَانٌ وَأُمُّ سَلَمَةَ. فَقَالَ مُعَاوِيَةُ: أَمَا إِنِّي لَوْ سَمِعْتُهُ مِنْهُ ﷺ لَمَا قَاتَلْتُ عَلِيًّا. وَفِي رِوَايَةٍ مِنْ وَجْهٍ آخَرَ أَنَّ هَذَا الْكَلَامَ كَانَ بَيْنَهُمَا وَهُمَا بِالْمَدِينَةِ فِي حَجَّةٍ حَجَّهَا مُعَاوِيَةُ، وَأَنَّهُمَا قَامَا إِلَى أُمِّ سَلَمَةَ فَسَأَلَاهَا فَحَدَّثَتْهُمَا بِمَا حَدَّثَ بِهِ سَعْدٌ، فَقَالَ مُعَاوِيَةُ: لَوْ سَمِعْتُ هَذَا قَبْلَ هَذَا الْيَوْمِ لَكَنْتُ خَادِمًا لِعَلِيٍّ حَتَّى يَمُوتَ أَوْ أَمُوتَ. وَفِي إِسْنَادِ هَذَا ضَعْفٌ. وَاللَّهُ أَعْلَمُ. وَقَالَ مُحَمَّدُ بْنُ سِيرِينَ: طَافَ سَعْدٌ عَلَى تِسْعِ جَوَارٍ فِي لَيْلَةٍ، فَلَمَّا انْتَهَى إِلَى الْعَاشِرَةِ أَخَذَهُ النَّوْمُ، فَاسْتَحْيَتْ أَنْ تُوقِظَهُ. وَمِنْ كَلَامِهِ الْحَسَنِ أَنَّهُ قَالَ لِابْنِهِ مُصْعَبٍ: يَا بُنَيَّ، إِذَا طَلَبْتَ شَيْئًا فَاطْلُبْهُ بِالْقَنَاعَةِ، فَإِنَّهُ مَنْ لَا قَنَاعَةَ لَهُ لَمْ يُغْنِهِ الْمَالُ. وعَنْ مُصْعَبِ بْنِ سَعْدٍ قَالَ: كَانَ رَأْسُ أَبِي فِي حِجْرِي وَهُوَ يَقْضِي فَبَكَيْتُ، فَقَالَ: مَا يُبْكِيكَ يَا بُنَيَّ ؟ وَاللَّهِ إِنَّ اللَّهَ لَا يُعَذِّبُنِي أَبَدًا، وَإِنِّي مِنْ أَهْلِ الْجَنَّةِ، إِنَّ اللَّهَ يَدِينُ لِلْمُؤْمِنِينَ بِحَسَنَاتِهِمْ فَاعْمَلُوا لِلَّهِ، وَأَمَّا الْكُفَّارُ فَيُخَفَّفُ عَنْهُمْ بِحَسَنَاتِهِمْ، فَإِذَا نَفِدَتْ قَالَ: لِيَطْلُبْ كُلُّ عَامِلٍ ثَوَابَ عَمَلِهِ مِمَّنْ عَمِلَ لَهُ. وَقَالَ الزُّهْرِيُّ: لَمَّا حَضَرَتْ سَعْدًا الْوَفَاةُ دَعَا بِخَلَقِ جُبَّةٍ فَقَالَ: كَفِّنُونِي فِيهَا، فَإِنِّي لَقِيتُ فِيهَا الْمُشْرِكِينَ يَوْمَ بَدْرٍ، وَإِنَّمَا كُنْتُ أُخَبِّئُهَا لِهَذَا الْيَوْمِ. وَكَانَتْ وَفَاةُ سَعْدٍ بِالْعَقِيقِ خَارِجَ الْمَدِينَةِ، فَحُمِلَ إِلَى الْمَدِينَةِ عَلَى أَعْنَاقِ الرِّجَالِ، فَصَلَّى عَلَيْهِ مَرْوَانُ، وَصَلَّى بِصَلَاتِهِ أُمَّهَاتُ الْمُؤْمِنِينَ الْبَاقِيَاتُ الصَّالِحَاتُ، وَدُفِنَ بِالْبَقِيعِ، وَكَانَ ذَلِكَ فِي هَذِهِ السَّنَةِ - سَنَةَ خَمْسٍ وَخَمْسِينَ - عَلَى الْمَشْهُورِ الَّذِي عَلَيْهِ الْأَكْثَرُونَ، وَقَدْ جَاوَزَ الثَّمَانِينَ، عَلَى الصَّحِيحِ. قَالَ عَلِيُّ بْنُ الْمَدِينِيِّ: وَهُوَ آخِرُ الْعَشَرَةِ وَفَاةً. وَقَالَ غَيْرُهُ: كَانَ آخِرَ الْمُهَاجِرِينَ وَفَاةً. ؓ وَعَنْهُمْ أَجْمَعِينَ. وَقَالَ الْهَيْثَمُ بْنُ عَدِيٍّ: سَنَةَ خَمْسِينَ. وَقَالَ أَبُو مَعْشَرٍ وَأَبُو نُعَيْمٍ وَقَعْنَبُ بْنُ الْمُحَرِّرِ: تُوُفِّيَ سَعْدٌ سَنَةَ ثَمَانٍ وَخَمْسِينَ. وَقَالَ قَعْنَبٌ: وَفِيهَا تُوُفِّيَ الْحَسَنُ بْنُ عَلِيٍّ وَعَائِشَةُ وَأُمُّ سَلَمَةَ. وَالصَّحِيحُ الْأَوَّلُ ; خَمْسٌ وَخَمْسِينَ. قَالُوا: وَكَانَ سَعْدٌ قَصِيرًا غَلِيظًا شَثْنَ الْأَصَابِعِ أَفْطَسَ، أَشْعَرَ الْجَسَدِ، يُخَضِّبُ بِالسَّوَادِ، وَكَانَ مِيرَاثُهُ مِائَتَيْ أَلْفٍ وَخَمْسِينَ أَلْفًا.
✧ Those among the notable figures who died in this year Arqam b. Abī al-Arqam Arqam b. Abī al-Arqam b. Asad b. ʿAbd Allāh b. ʿUmar b. Makhzūm, Abū ʿAbd Allāh: His mother was Umaymah bt. al-Ḥārith of Khuzāʿah, and his maternal uncle was Nāfiʿ b. al-Ḥārith b. Khuzāʿah, the governor of ʿUmar b. al-Khaṭṭāb over Makkah. From Yaḥyā b. ʿImrān b. ʿUthmān b. al-Arqam, who said: My grandfather ʿUthmān b. al-Arqam narrated to me, saying: I am the seventh person in Islam; my father was the seventh of seven to embrace Islam. His house in Makkah was on al-Ṣafā, and it was the house in which the Messenger of God ﷺ used to stay in the early days of Islam, and in it the people were called to Islam, and many people embraced Islam in it. He said on a Monday night in it: "O God, strengthen Islam with the more beloved of the two men to You: ʿUmar b. al-Khaṭṭāb or ʿAmr b. Hishām." Then ʿUmar b. al-Khaṭṭāb came the next morning early and embraced Islam in the house of al-Arqam, and they came out of it proclaiming 'Allāhu akbar' and circumambulated the House openly. So the house of al-Arqam was called the House of Islam, and al-Arqam gave it as a perpetual charity for his descendants. I read the copy of al-Arqam's charitable endowment deed in his house: "In the name of God, the Compassionate, the Merciful. This is what al-Arqam decreed concerning his quarter that faces al-Ṣafā: it is inviolable because of its location in the sacred precinct; it shall not be sold, nor shall it be inherited. Witnessed by Hishām b. al-ʿĀṣ and so-and-so, the client of Hishām b. al-ʿĀṣ." This house remained as an endowed charity, standing, with his descendants living in it, renting it out, and receiving income from it, until the time of Abū Jaʿfar. From Yaḥyā b. ʿImrān that Ibn ʿUthmān b. al-Arqam said: I know the very day when I incurred the displeasure of Abū Jaʿfar. He was performing the saʿy between al-Ṣafā and al-Marwah during a pilgrimage he made, and we were on the roof of the house in a tent, and he passed beneath us; if I had wished to snatch the cap he was wearing, I could have taken it. He kept looking at us from the time he descended into the bottom of the valley until he climbed up to al-Ṣafā. Then when Muḥammad b. ʿAbd Allāh b. Ḥasan revolted in Madinah, ʿAbd Allāh b. ʿUthmān b. al-Arqam was among those who supported him but did not go out with him. Abū Jaʿfar used that against him, and wrote to his governor in Madinah to imprison him and put him in iron fetters. Then he sent a man from the people of Kufa called Shihāb b. ʿAbd Rabb, and wrote with him to the governor of Madinah that he should do what Shihāb commanded him. Shihāb entered upon ʿAbd Allāh b. ʿUthmān in prison—he was a very old man, over eighty years of age, and had grown weary of the iron fetters and imprisonment—and said to him: Would you like me to deliver you from what you are in, if you sell me the house of al-Arqam? For the Commander of the Faithful wants it; and perhaps if you sell it to him, I might speak to him about you and he would pardon you. He said: It is a charitable endowment, but my share of it is his, and I have partners in it—my brothers and others. He said: You are only responsible for yourself; give us your share and you will be absolved. So he bore witness to him for his share, and wrote for him a purchase deed calculated at seventeen thousand dinars. Then he went after his brothers and tempted them with abundant money, and they sold it to him. Thus it became the property of Abū Jaʿfar and those to whom he granted it. Then al-Mahdī transferred it to al-Khayzurān, the mother of Mūsā and Hārūn, and she built on it and it became known by her. Then it became the property of Jaʿfar b. Mūsā, the Commander of the Faithful. [Then it was inhabited by the associates of al-Shaṭawī and al-ʿAdanī, then] most of it was purchased by Ghassān b. ʿAbbād from the descendants of Mūsā b. Jaʿfar. The scholars of biography said: Al-Arqam witnessed Badr and all the campaigns with the Messenger of God, and al-Arqam died in Madinah in this year at the age of eighty-seven. Saʿd b. Abī Waqqāṣ prayed over him. Saḥbān b. Zufar b. Iyās b. ʿAbd Shams b. al-Aḥabb al-Bāhilī Saḥbān b. Zufar b. Iyās b. ʿAbd Shams b. al-Aḥabb al-Bāhilī: He was an eloquent orator whose eloquence was proverbial. He entered upon Muʿāwiyah b. Abī Sufyān while the orators of the tribes were with him; when they saw him, they departed, knowing their own shortcomings compared to him. Among his sayings: "The Yemeni tribe knows well that when I say 'Ammā baʿd,' I am its orator." Muʿāwiyah said to him: Deliver a speech. He said: Find me a staff to straighten my posture. They said: What will you do with it while you are in the presence of the Commander of the Faithful? He said: What Moses used to do with it while addressing his Lord. He took it and spoke from noon until nearly the afternoon prayer without clearing his throat, coughing, pausing, or beginning a topic without finishing it, and there still remained some of it. Muʿāwiyah said: The prayer! He said: The prayer is before you; are we not engaged in praise, glorification, admonition, awakening, reminder, promise, and threat? Muʿāwiyah said: You are the most eloquent of jinn and mankind. He said: And so are you. Faḍālah b. ʿUbayd b. Nāfidh b. Qays Faḍālah b. ʿUbayd b. Nāfidh b. Qays: He was a boy on the day the Messenger of God ﷺ arrived. He said: When the Messenger of God ﷺ came to Qubāʾ, we were boys gathering firewood. He sent us to our families and said: Say that your companion whom you await has come. We went out to our families and told them, and the people came. Faḍālah witnessed Uḥud, the Trench, and what came after, and was among those who pledged allegiance under the tree. Then he went to Syria and became a judge there during the caliphate of Muʿāwiyah. Qutham b. al-ʿAbbās b. ʿAbd al-Muṭṭalib Qutham b. al-ʿAbbās b. ʿAbd al-Muṭṭalib: He resembled the Messenger of God ﷺ. The Messenger of God ﷺ passed by him while he was playing, and carried him behind him. ʿAlī b. Abī Ṭālib appointed him governor of Madinah, and he went out with Saʿīd b. ʿUthmān during the time of Muʿāwiyah, and was martyred at Samarqand. Kaʿb b. ʿAmr b. ʿAbbād, Abū al-Yusr Kaʿb b. ʿAmr b. ʿAbbād, Abū al-Yusr: He witnessed the ʿAqabah pledge and Badr, when he was twenty years old, and he witnessed all the campaigns with the Messenger of God ﷺ. He was short, stocky, and had a large belly. He was the one who captured al-ʿAbbās b. ʿAbd al-Muṭṭalib on the day of Badr. He died in Madinah in this year. Saʿd b. Abī Waqqāṣ His name was Mālik b. Uhayb b. ʿAbd Manāf b. Zuhrah b. Kilāb, Abū Isḥāq al-Qurashī al-Zuhrī, one of the ten who were promised Paradise, and one of the six members of the consultative council whom the Messenger of God ﷺ was pleased with when he died. He embraced Islam early. They said: On the day he embraced Islam, he was seventeen years old. It is established from him in the "Ṣaḥīḥ" that he said: No one embraced Islam on the day I did, and I remained for seven days as a third of Islam. He was the one who founded Kufa as a garrison city and expelled the non-Arabs from it. He was one whose supplications were answered. He migrated, witnessed Badr and what followed, and was the first to shoot an arrow in the path of God. He was a courageous horseman, one of the commanders of the Messenger of God ﷺ. In the days of al-Ṣiddīq he was honored and of great status, and likewise in the days of ʿUmar. ʿUmar appointed him as his deputy over Kufa, and he was the one who conquered al-Madāʾin, and the battle of Jalūlāʾ took place under his command. He was a leader who was obeyed. ʿUmar dismissed him from Kufa not because of incapacity or betrayal, but for a benefit that appeared to ʿUmar in that matter. He mentioned him among the six of the consultative council. Then ʿUthmān appointed him over Kufa afterward, then dismissed him from it. From ʿAmr b. Dīnār, who said: Saʿd b. Abī Waqqāṣ and Ibn ʿUmar witnessed Dūmat al-Jandal on the day of the two arbitrators. It is established in "Ṣaḥīḥ Muslim" that his son ʿUmar came to him while he was secluded among his camels and said: The people are contending over the leadership, and you are here? He said: O my son, I heard the Messenger of God ﷺ say: "God loves the servant who is self-sufficient, hidden, and pious." Ibn ʿAsākir said: Some scholars mentioned that his nephew Hāshim b. ʿUtbah b. Abī Waqqāṣ came to him and said: O uncle, here are a hundred thousand swords whose bearers see you as the most entitled of people to this matter. He said: I want from a hundred thousand swords one sword; if I strike a believer with it, it does nothing, and if I strike an unbeliever with it, it cuts. From Zakariyyā b. ʿAmr, that Saʿd b. Abī Waqqāṣ came as a delegate to Muʿāwiyah, and stayed with him during the month of Ramadan, shortening the prayer and not fasting. Others said: Then he pledged allegiance to him; and Saʿd did not ask him for anything but that he gave it to him. Aḥmad said with his chain of transmission from Saʿīd b. al-Musayyab, from Saʿd, who said: The Messenger of God ﷺ combined for me his father and mother on the day of Uḥud. In some narrations: "May my father and mother be your ransom." In another narration: He said: "Shoot, for you are the sturdy youth." Saʿīd said: Saʿd was an excellent archer. From Jābir b. Samurah, who said: The first of the people to shoot an arrow in the path of God was Saʿd, ؓ. From ʿAbd Allāh b. Shaddād: I heard ʿAlī say: I did not hear the Messenger of God ﷺ ransom anyone with his father and mother except Saʿd b. Mālik, and I heard him say to him on the day of Uḥud: "Shoot, Saʿd, may my father and mother be your ransom." From Ayyūb, that he heard ʿĀʾishah bt. Saʿd say: I am the daughter of the emigrant whom the Messenger of God ﷺ ransomed on the day of Uḥud with his father and mother. From ʿĀʾishah bt. Saʿd, from her father, who said: I saw myself shooting arrows on the day of Uḥud, and a white man with a handsome face whom I did not know would return them to me, until later I thought he was an angel. From Saʿd b. Abī Waqqāṣ, who said: I saw on the right of the Messenger of God ﷺ and on his left on the day of Uḥud two men wearing white garments, fighting on his behalf with the fiercest fighting; I had not seen them before or after. From Saʿd, who said: I saw two men on the day of Badr fighting on behalf of the Messenger of God ﷺ; one on his right and the other on his left, and I saw him looking at one at one time and at the other at another time, out of joy for what God, Mighty and Majestic, had granted him victory. From ʿAbd Allāh b. Masʿūd, who said: I, Saʿd, and ʿAmmār shared on the day of Badr in what we captured of the spoils. Saʿd brought two captives, while I and ʿAmmār brought nothing. From Ibn Masʿūd, who said: I saw Saʿd b. Abī Waqqāṣ on the day of Badr fighting the fight of a horseman on foot. Mālik said, from Yaḥyā b. Saʿīd, that he heard ʿAbd Allāh b. ʿĀmir b. Rabīʿah say: ʿĀʾishah said: The Messenger of God ﷺ spent a night sleepless, then said: "Would that a righteous man would guard me tonight." She said: Then we heard the sound of weapons, and he said: "Who is this?" He said: I am Saʿd b. Abī Waqqāṣ, I will guard you, O Messenger of God. She said: Then the Messenger of God ﷺ slept until I heard his snoring. From Anas b. Mālik, who said: While we were sitting with the Messenger of God ﷺ, he said: "Now a man from the people of Paradise will appear to you." Then Saʿd b. Abī Waqqāṣ appeared, until the next day the Messenger of God ﷺ said the like of that. He said: Then Saʿd b. Abī Waqqāṣ appeared in his previous manner, until the next day the Messenger of God ﷺ said the like of that, and he appeared in his manner. When the Messenger of God ﷺ rose, ʿAbd Allāh b. ʿAmr b. al-ʿĀṣ got up and said: I have quarreled with my father and sworn not to enter upon him for three nights; if you see fit to shelter me with you until my oath is fulfilled, do so. Anas said: ʿAbd Allāh b. ʿAmr claimed that he spent a night with him, until when it was near dawn, he did not get up that night for anything, except that when he turned over on his bed he remembered God and proclaimed His greatness, until he rose at dawn. When he prayed the obligatory prayer, he performed the ablution thoroughly and completely, then he would rise in the morning not fasting. ʿAbd Allāh b. ʿAmr said: I watched him for three nights and their days, and he did not exceed that, except that I did not hear him say anything but good. When the three nights had passed and I was about to belittle his deed, I said: There was no quarrel or estrangement between me and my father, but I heard the Messenger of God ﷺ say that three times in three gatherings: "A man from the people of Paradise will appear to you." And you appeared on those three occasions, so I wanted to stay with you to see what your deed is and follow your example, but I did not see you perform much deed. So what has brought you to what the Messenger of God ﷺ said? He said: It is nothing but what you saw. He said: When I saw that, I turned away from him, and he called me when I turned away and said: It is nothing but what you saw, except that I do not find in myself any ill will toward any of the Muslims, nor do I intend evil for anyone, nor do I say it. He said: This is what has brought you there, and it is what I cannot do. It is established in "Ṣaḥīḥ Muslim" with his chain from Saʿd regarding the words of the Exalted: "And do not drive away those who call upon their Lord morning and evening, seeking His face" [al-Anʿām: 52]. It was revealed regarding six people, I and Ibn Masʿūd being among them. In another narration: God revealed regarding me: "And if they strive to make you associate with Me that of which you have no knowledge, do not obey them" [al-ʿAnkabūt: 8]. That was because when he embraced Islam, his mother abstained from food and drink for days, and he said to her: You know, by God, if you had a hundred souls and they left one by one, I would not abandon this religion of mine for anything; if you wish, eat, and if you wish, do not eat. Then this verse was revealed. As for the hadith of testifying to Paradise for the ten, it is established in the "Ṣaḥīḥ" from the hadith of Saʿīd b. Zayd, and it came in the hadith of Suhayl, from his father, from Abū Hurayrah in the story of Ḥirāʾ, in which Saʿd b. Abī Waqqāṣ was mentioned among them. From Jābir, who said: We were with the Messenger of God ﷺ, and Saʿd approached, and the Messenger of God ﷺ said: "This is my maternal uncle; let a man show me his maternal uncle." Al-Tirmidhī narrated it. From ʿĀmir b. Saʿd, from his father, that the Messenger of God ﷺ came to visit him during the year of the Farewell Pilgrimage because of an illness that had become severe. I said: O Messenger of God, I have wealth and no one will inherit from me except a daughter; shall I give two-thirds of my wealth as charity? He said: "No." I said: Then half, O Messenger of God? He said: "No." I said: Then a third? He said: "A third, and a third is much. If you leave your heirs wealthy, it is better than leaving them poor, begging from people. And you will not spend any expenditure seeking thereby the face of God but that you will be rewarded for it, even what you put in your wife's mouth"—in another narration: even the morsel you put in your wife's mouth—I said: O Messenger of God, will I be left behind after my companions? He said: "You will not be left behind and then do a deed seeking thereby the face of God but that you will increase in degree and elevation by it. And perhaps you will be left behind until some people benefit by you and others are harmed by you." Then he said: "O God, complete for my companions their emigration, and do not turn them back on their heels; but the unfortunate one is Saʿd b. Khawlah." The Messenger of God ﷺ mourned for him because he died in Makkah. From ʿĀʾishah bt. Saʿd, from her father, and he mentioned something similar, and in it: He said: He placed his hand on his forehead and wiped his face, chest, and belly, and said: "O God, heal Saʿd and complete his emigration for him." Saʿd said: I have continued to imagine that I feel the coolness of his hand on my liver until this very hour. And from Bukayr b. al-Ashajj, who said: I asked ʿĀmir b. Saʿd about the saying of the Messenger of Allah ﷺ to Saʿd: "And perhaps you will remain, through whom some people will benefit, and others will be harmed by you." He said: Saʿd was appointed over Iraq, and he killed a people for apostasy, harming them, and he called upon a people to repent who had uttered rhymed speech like that of Musaylimah the Liar, and they repented, and so they benefited by him. And from Abū Umāmah, who said: We sat with the Messenger of Allah ﷺ, and he reminded us and softened our hearts, and Saʿd b. Abī Waqqāṣ wept, and he wept profusely, and said: Would that I had died. The Messenger of Allah ﷺ said: "O Saʿd, do you wish for death in my presence?" He repeated that three times, then said: "O Saʿd, if you were created for Paradise, then however long your life is, or however good your deeds are, it is better for you." And from Muṭʿim b. al-Miqdām and others, that Saʿd said: O Messenger of Allah, ask Allah to answer my supplication. He said: "Allah does not answer the supplication of a servant until he makes his food wholesome." He said: O Messenger of Allah, ask Allah to make my food wholesome. So he supplicated for him. They said: Saʿd used to be so scrupulous that if he found an ear of corn in his field, he would return it to where it had been taken from. And he was indeed one whose supplications were answered; he would scarcely supplicate for anything except that it was answered for him. The complaint of the people of Kufa about Saʿd b. Abī Waqqāṣ Among the most famous of that is what is established in the two Ṣaḥīḥs by way of ʿAbd al-Malik b. ʿUmayr, from Jābir b. Samurah, that the people of Kufa complained about Saʿd to ʿUmar regarding everything, until they said: He does not pray well. Saʿd said: As for me, I do not fall short in praying with them the prayer of the Messenger of Allah ﷺ; I lengthen the first two units, and I shorten the last two. He said: That is what was thought of you, O Abū Isḥāq. And from Saʿīd b. al-Musayyab, who said: A slave-girl of Saʿd, called Zabrāʾ, went out wearing a new shirt, and the wind exposed her, so ʿUmar struck her with the whip, and Saʿd came to prevent him, and ʿUmar struck him with the whip, so Saʿd went to supplicate against ʿUmar, and ʿUmar handed him the whip and said: Take retribution. So he pardoned ʿUmar. It is also narrated that there was some talk between Saʿd and Ibn Masʿūd, and Saʿd intended to supplicate against him, and Ibn Masʿūd feared, and began to hasten in flight. Sufyān b. ʿUyaynah said: On the day of al-Qādisiyyah, Saʿd was in command of the people, and he had been wounded, so he did not witness the day of victory, meaning the victory of al-Qādisiyyah. A man from Bajīlah said: Do you not see that Allah has made His religion prevail, while Saʿd is at the gate of al-Qādisiyyah, bandaged? We returned, and many women had become widows, but the women of Saʿd—there is not among them a widow. Saʿd said: O Allah, suffice me against his hand and his tongue. Then a stray arrow came and struck him, and he became mute and both his hands withered. And from ʿĀmir b. Saʿd, that Saʿd saw a group of people gathered around a man, and he put his head between two of them, and found that he was reviling ʿAlī, Ṭalḥah, and al-Zubayr. He forbade him from that, but he did not desist, so he said: I shall supplicate against you. The man said: Do you threaten me as if you were a prophet? Saʿd left, entered the house of the family of so-and-so, performed ablution, prayed two units, then raised his hands and said: O Allah, if You know that this man has reviled people for whom a prior good from You has preceded, and that his reviling them has angered You, then make him today a sign and a lesson. He said: Then a Bukhtī she-camel broke loose from the house of the family of so-and-so, and nothing could stop it until it entered among the crowds of people, and the people parted, and it took him between its legs, and it kept trampling him until he died. He said: I saw people hastening behind Saʿd, saying: Allah has answered your supplication, O Abū Isḥāq. And from Mīnā, the freedman of ʿAbd al-Raḥmān b. ʿAwf, that a woman used to look in upon Saʿd, and he forbade her, but she did not desist. One day she looked in while he was performing ablution, and he said: May your face be ugly. And her face turned to the back of her neck. Kathīr al-Nawwāʾ said, from ʿAbd Allāh b. Mulayl, who said: Saʿd entered upon Muʿāwiyah, and Muʿāwiyah said to him: What is the matter with you that you did not fight with us? He said: A dark wind passed over me, and I said: ‘akh, ‘akh (a word uttered to make a camel kneel). So I made my mount kneel until it cleared away from me; then I recognized the road and traveled on. Muʿāwiyah said: There is no ‘akh ‘akh in the Book of Allah, but Allah, exalted is He, said: "And if two parties of the believers fight, then make peace between them; but if one of them transgresses against the other, then fight the one that transgresses until it returns to the command of Allah" [al-Ḥujurāt: 9]. By Allah, I was not with the transgressing party against the just party, nor with the just party against the transgressing party. Saʿd said: I would not fight a man to whom the Messenger of Allah ﷺ said: "You are to me of the station of Hārūn to Mūsā, except that there is no prophet after me." Muʿāwiyah said: Who heard this with you? He said: So-and-so and so-and-so and Umm Salamah. Muʿāwiyah said: Indeed, if I had heard it from him ﷺ, I would not have fought ʿAlī. In another narration from a different chain, this conversation took place between them while they were in Madinah during a pilgrimage performed by Muʿāwiyah, and that they stood and went to Umm Salamah and asked her, and she related to them what Saʿd had related. Muʿāwiyah said: Had I heard this before this day, I would have been a servant to ʿAlī until he died or I died. And in the chain of this there is weakness. And Allah knows best. Muḥammad b. Sīrīn said: Saʿd went around to nine slave-girls in one night, and when he came to the tenth, sleep overtook him, and she was too shy to wake him. And among his fine words is that he said to his son Muṣʿab: O my son, if you seek something, seek it with contentment, for he who has no contentment will not be enriched by wealth. And from Muṣʿab b. Saʿd, who said: My father's head was in my lap while he was dying, and I wept. He said: What makes you weep, O my son? By Allah, Allah will never punish me, and I am of the people of Paradise. Allah requites the believers for their good deeds, so work for Allah. As for the disbelievers, their good deeds lighten their punishment, and when they are exhausted, He says: Let every worker seek the reward of his work from the one for whom he worked. Al-Zuhrī said: When death came to Saʿd, he called for an old, worn jubbah and said: Shroud me in it, for I met the polytheists in it on the day of Badr, and I was keeping it for this day. Saʿd's death occurred at al-ʿAqīq, outside Madinah, and he was carried to Madinah on the shoulders of men, and Marwān prayed over him, and the remaining righteous Mothers of the Believers prayed along with his prayer, and he was buried in al-Baqīʿ. That was in this year—the year fifty-five—according to the well-known opinion held by the majority, and he had passed eighty, according to the correct view. ʿAlī b. al-Madīnī said: He was the last of the ten to die. Others said: He was the last of the Emigrants to die. ؓ And ؓ. Al-Haytham b. ʿAdī said: In the year fifty. Abū Maʿshar, Abū Nuʿaym, and Qaʿnab b. al-Muḥarrir said: Saʿd died in the year fifty-eight. Qaʿnab said: In that year died al-Ḥasan b. ʿAlī, ʿĀʾishah, and Umm Salamah. But the correct view is the first: fifty-five. They said: Saʿd was short, thick-set, with coarse fingers, snub-nosed, hairy-bodied, and he dyed with black. His inheritance was two hundred and fifty thousand.
Tarikh (al-Tabari) 2175No grade recorded
وفي سَنَةُ سِتٍّ وَخَمْسِينَ كان مَشْتَى جُنَادَةَ بْنِ أَبِي أُمَيَّةَ بِأَرْضِ الرُّومِ . وَقِيلَ: عَبْدُ الرَّحْمَنِ بْنُ مَسْعُودٍ. وَفِيهَا: غَزَا الْبَحْرَ يَزِيدُ بْنُ شَجَرَةَ الرَّهَاوِيُّ، وَغَزَا الْبَرَّ عِيَاضُ بْنُ الْحَارِثِ.
✧ Then the Year 56 AH Began In it was the winter expedition of Junādah b. Abī Umayyah in the land of the Romans. And it was said: ʿAbd al-Raḥmān b. Masʿūd. And in it: the sea was raided by Yazīd b. Shajarah al-Rahāwī, and the land was raided by ʿIyāḍ b. al-Ḥārith.
Tarikh (al-Tabari) 2176No grade recorded
الْبَيْعَةِ لِيَزِيدَ بِوِلَايَةِ الْعَهْدِ وفي سنة ست وخمسين دَعَا النَّاسَ مُعَاوِيَةُ إِلَى بَيْعَةِ يَزِيدَ ابْنِهِ مِنْ بَعْدِهِ وَجَعَلَهُ وَلِيَّ عَهْدِهِ وكَانَ ابْتِدَاءُ ذَلِكَ وَأَوَّلُهُ مِنَ الْمُغِيرَةِ بْنِ شُعْبَةَ، فَإِنَّ مُعَاوِيَةَ أَرَادَ أَنْ يَعْزِلَهُ عَنِ الْكُوفَةِ وَيَسْتَعْمِلَ عِوَضَهُ سَعِيدَ بْنَ الْعَاصِ، فَبَلَغَهُ ذَلِكَ فَقَالَ: الرَّأْيُ أَنْ أَشْخَصَ إِلَى مُعَاوِيَةَ فَأَسْتَعْفِيَهُ لِيَظْهَرَ لِلنَّاسِ كَرَاهَتِي لِلْوِلَايَةِ: فَسَارَ إِلَى مُعَاوِيَةَ وَقَالَ لِأَصْحَابِهِ حِينَ وَصَلَ إِلَيْهِ: إِنْ لَمْ أُكْسِبْكُمُ الْآنَ وِلَايَةً وَإِمَارَةً لَا أَفْعَلُ ذَلِكَ أَبَدًا: وَمَضَى حَتَّى دَخَلَ عَلَى يَزِيدَ وَقَالَ لَهُ: إِنَّهُ قَدْ ذَهَبَ أَعْيَانُ أَصْحَابِ النَّبِيِّ ﷺ وَآلُهُ وَكُبَرَاءُ قُرَيْشٍ وَذَوُو أَسْنَانِهِمْ، وَإِنَّمَا بَقِيَ أَبْنَاؤُهُمْ وَأَنْتَ مِنْ أَفْضَلِهِمْ وَأَحْسَنِهِمْ رَأْيًا وَأَعْلَمِهِمْ ( بِالسُّنَّةِ ) وَالسِّيَاسَةِ، وَلَا أَدْرِي مَا يَمْنَعُ أَمِيرَ الْمُؤْمِنِينَ أَنْ يَعْقِدَ لَكَ الْبَيْعَةَ: قَالَ: أَوَتَرَى ذَلِكَ يَتِمُّ ؟ قَالَ نَعَمْ. فَدَخَلَ يَزِيدُ عَلَى أَبِيهِ وَأَخْبَرَهُ بِمَا قَالَ الْمُغِيرَةُ، فَأَحْضَرَ الْمُغِيرَةَ وَقَالَ لَهُ مَا يَقُولُ يَزِيدُ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ قَدْ رَأَيْتَ مَا كَانَ مِنْ سَفْكِ الدِّمَاءِ وَالِاخْتِلَافِ بَعْدَ عُثْمَانَ، وَفِي يَزِيدَ مِنْكَ خَلَفٌ، فَاعْقِدْ لَهُ، فَإِنْ حَدَثَ بِكَ حَادِثٌ كَانَ كَهْفًا لِلنَّاسِ وَخَلَفًا مِنْكَ، وَلَا تُسْفَكُ دِمَاءٌ وَلَا تَكُونُ فِتْنَةٌ: قَالَ: وَمَنْ لِي بِهَذَا ؟ قِيلَ: أَكْفِيكَ أَهْلَ الْكُوفَةِ وَيَكْفِيكَ زِيَادٌ أَهْلَ الْبَصْرَةِ وَلَيْسَ بَعْدَ هَذَيْنِ الْمِصْرَيْنِ أَحَدٌ يُخَالِفُكَ: قَالَ: فَارْجِعْ إِلَى عَمَلِكَ وَتَحَدَّثْ مَعَ مَنْ تَثِقُ إِلَيْهِ فِي ذَلِكَ وَتَرَى وَنَرَى: فَوَدَّعَهُ وَرَجَعَ إِلَى أَصْحَابِهِ: فَقَالُوا: مَهْ ؟ قَالَ: لَقَدْ وَضَعْتَ رِجْلَ مُعَاوِيَةَ فِي غَرْزٍ بَعِيدِ الْغَايَةِ عَلَى أُمَّةِ مُحَمَّدٍ وَفَتَقْتَ عَلَيْهِمْ فَتْقًا لَا يُرْتَقُ أَبَدًا، وَتَمَثَّلَ: بِمِثْلِي شَاهِدِي النَّجْوَى وَغَالِي بِيَ الْأَعْدَاءَ وَالْخَصْمَ الْغِضَابَا وَسَارَ الْمُغِيرَةُ حَتَّى قَدِمَ الْكُوفَةَ وَذَاكَرَ مَنْ يَثِقُ إِلَيْهِ وَمَنْ يَعْلَمُ أَنَّهُ شِيعَةٌ لِبَنِي أُمَيَّةَ أَمْرَ يَزِيدَ، فَأَجَابُوا إِلَى بَيْعَتِهِ، فَأَوْفَدَ مِنْهُمْ عَشَرَةً، وَيُقَالُ أَكْثَرُ مِنْ عَشَرَةٍ، وَأَعْطَاهُمْ ثَلَاثِينَ أَلْفَ دِرْهَمٍ، وَجَعَلَ عَلَيْهِمُ ابْنَهُ مُوسَى بْنَ الْمُغِيرَةِ، وَقَدِمُوا عَلَى مُعَاوِيَةَ فَزَيَّنُوا لَهُ بَيْعَةَ يَزِيدَ وَدَعَوْهُ إِلَى عَقْدِهَا: فَقَالَ مُعَاوِيَةُ: لَا تُعَجِّلُوا بِإِظْهَارِ هَذَا وَكُونُوا عَلَى رَأْيِكُمْ. ثُمَّ قَالَ لِمُوسَى: بِكَمِ اشْتَرَى أَبُوكَ مِنْ هَؤُلَاءِ دِينَهُمْ ؟ قَالَ: بِثَلَاثِينَ أَلْفًا: قَالَ: لَقَدْ هَانَ عَلَيْهِمْ دِينُهُمْ. وَقِيلَ: أَرْسَلَ أَرْبَعِينَ رَجُلًا وَجَعَلَ عَلَيْهِمُ ابْنَهُ عُرْوَةَ، فَلَمَّا دَخَلُوا عَلَى مُعَاوِيَةَ قَامُوا خُطَبَاءَ فَقَالُوا: إِنَّمَا أَشْخَصَهُمْ إِلَيْهِ النَّظَرَ لِأُمَّةِ مُحَمَّدٍ ﷺ وَقَالُوا: يَا أَمِيرَ الْمُؤْمِنِينَ كَبِرَتْ سِنُّكَ وَخِفْنَا انْتِشَارَ الْحَبْلِ، فَانْصِبْ لَنَا عَلَمًا وَحُدَّ لَنَا حَدًّا نَنْتَهِي إِلَيْهِ: فَقَالَ: أَشِيرُوا عَلِيَّ: فَقَالُوا: نُشِيرُ بِيَزِيدَ ابْنِ أَمِيرِ الْمُؤْمِنِينَ. فَقَالَ: أَوَقَدَ رَضِيتُمُوهُ ؟ قَالُوا: نَعَمْ: قَالَ: وَذَلِكَ رَأْيُكُمْ ؟ قَالُوا نَعَمْ، وَرَأْيُ مَنْ وَرَاءَنَا: فَقَالَ مُعَاوِيَةُ لِعُرْوَةَ سِرًّا عَنْهُمْ: بِكَمُ اشْتَرَى أَبُوكَ مِنْ هَؤُلَاءِ دِينَهُمْ ؟ قَالَ: بِأَرْبَعِمِائَةِ دِينَارٍ: قَالَ: لَقَدْ وَجَدَ دِينَهُمْ عِنْدَهُمْ رَخِيصًا: وَقَالَ لَهُمْ: نَنْظُرُ مَا قَدِمْتُمْ لَهُ، وَيَقْضِي اللَّهُ مَا أَرَادَ، وَالْأَنَاةُ خَيْرٌ مِنَ الْعَجَلَةِ. فَرَجَعُوا. وَقَوِيَ عَزْمُ مُعَاوِيَةَ عَلَى الْبَيْعَةِ لِيَزِيدَ، فَأَرْسَلَ إِلَى زِيَادٍ يَسْتَشِيرُهُ، فَأَحْضَرَ زِيَادٌ عُبَيْدَ بْنَ كَعْبٍ النُّمَيْرِيَّ وَقِيلَ لَهُ: إِنَّ لِكُلِّ مُسْتَشِيرٍ ثِقَةً، وَلِكُلِّ سِرٍّ مُسْتَوْدَعًا، وَإِنَّ النَّاسَ قَدْ أَبْدَعَ بِهِمْ خَصْلَتَانِ: إِذَاعَةُ السِّرِّ وَإِخْرَاجُ النَّصِيحَةِ إِلَى غَيْرِ أَهْلِهَا، وَلَيْسَ مَوْضِعُ السِّرِّ إِلَّا أَحَدَ رَجُلَيْنِ: رَجُلُ آخِرَةٍ يَرْجُو ثَوَابَهَا، وَرَجُلُ دُنْيَا لَهُ شَرَفٌ فِي نَفْسِهِ وَعَقْلٌ يَصُونُ حَسَبَهُ، وَقَدْ خَبِرْتُهُمَا مِنْكَ، وَقَدْ دَعَوْتُكَ لِأَمْرٍ اتَّهَمْتُ عَلَيْهِ بُطُونَ الصُّحُفِ، إِنَّ أَمِيرَ الْمُؤْمِنِينَ كَتَبَ يَسْتَشِيرُنِي فِي كَذَا وَكَذَا، وَإِنَّهُ يَتَخَوَّفُ نَفْرَةَ النَّاسِ وَيَرْجُو طَاعَتَهُمْ، وَعَلَاقَةُ أَمْرِ الْإِسْلَامِ وَضَمَانُهُ عَظِيمٌ، وَيَزِيدُ صَاحِبُ رَسْلَةٍ وَتَهَاوُنٍ مَعَ مَا قَدْ أُولِعَ بِهِ مِنَ الصَّيْدِ، ( فَالْقَ أَمِيرَ الْمُؤْمِنِينَ وَأَدِّ إِلَيْهِ فَعْلَاتِ يَزِيدَ وَقُلْ لَهُ رُوَيْدَكَ بِالْأَمْرِ، فَأَحْرَى أَنْ يَتِمَّ لَكَ [ مَا تُرِيدُ ]، لَا تَعْجَلْ فَإِنَّ دَرَكًا فِي تَأْخِيرٍ خَيْرٌ مِنْ فَوْتٍ فِي عَجَلَةٍ ). فَقَالَ لَهُ عُبَيْدٌ: أَفَلَا غَيْرُ هَذَا ؟ قَالَ: وَمَا هُوَ ؟ قَالَ: لَا تُفْسِدْ عَلَى مُعَاوِيَةَ رَأْيَهُ، وَلَا تُبَغِّضْ إِلَيْهِ ابْنَهُ وَأَلْقَى أَنَا يَزِيدَ فَأُخْبِرُهُ أَنَّ أَمِيرَ الْمُؤْمِنِينَ كَتَبَ إِلَيْكَ يَسْتَشِيرُكَ فِي الْبَيْعَةِ لَهُ، وَأَنَّكَ تَتَخَوَّفُ خِلَافَ النَّاسِ عَلَيْهِ لِهَنَاتٍ يَنْقِمُونَهَا عَلَيْهِ، وَأَنَّكَ تَرَى لَهُ تَرْكَ مَا يُنْقَمُ عَلَيْهِ لِتَسْتَحْكِمَ لَهُ الْحُجَّةُ عَلَى النَّاسِ وَيَتِمَّ مَا تُرِيدُ، فَتَكُونُ قَدْ نَصَحْتَ أَمِيرَ الْمُؤْمِنِينَ وَسَلِمْتَ مِمَّا تَخَافُ مِنْ أَمْرِ الْأُمَّةِ فَقَالَ زِيَادٌ: لَقَدْ رَمَيْتَ الْأَمْرَ بِحَجَرِهِ، اشْخَصْ عَلَى بَرَكَةِ اللَّهِ، فَإِنْ أَصَبْتَ فَمَا لَا يُنْكَرُ، وَإِنْ يَكُنْ خَطَأً فَغَيْرُ مُسْتَغَشٍّ، وَتَقُولُ بِمَا تَرَى، وَيَقْضِي اللَّهُ بِغَيْبِ مَا يَعْلَمُ. فَقَدِمَ عَلَى يَزِيدَ فَذَكَرَ ذَلِكَ لَهُ، فَكَفَّ عَنْ كَثِيرٍ مِمَّا كَانَ يَصْنَعُ، وَكَتَبَ زِيَادٌ مَعَهُ إِلَى مُعَاوِيَةَ يُشِيرُ بِالتُّؤَدَةِ وَأَنْ لَا يَعْجَلَ، فَقَبِلَ مِنْهُ. عَزَمَ مُعَاوِيَةُ عَلَى الْبَيْعَةِ لِابْنِهِ يَزِيدَ بعد وفاة زياد فَلَمَّا مَاتَ زِيَادٌ عَزَمَ مُعَاوِيَةُ عَلَى الْبَيْعَةِ لِابْنِهِ يَزِيدَ، فَأَرْسَلَ إِلَى عَبْدِ اللَّهِ بْنِ عُمَرَ مِائَةَ أَلْفِ دِرْهَمٍ، فَقَبِلَهَا، فَلَمَّا ذَكَرَ الْبَيْعَةَ لِيَزِيدَ قَالَ ابْنُ عُمَرَ: هَذَا أَرَادَ أَنَّ دِينِي عِنْدِي إِذَنْ لَرَخِيصٌ. وَامْتَنَعَ. ثُمَّ كَتَبَ مُعَاوِيَةُ بَعْدَ ذَلِكَ إِلَى مَرْوَانَ بْنِ الْحَكَمَ: إِنِّي قَدْ كَبِرَتْ سِنِّي، وَدَقَّ عَظْمِي، وَخَشِيتُ الِاخْتِلَافَ عَلَى الْأُمَّةِ بَعْدِي، وَقَدْ رَأَيْتُ أَنْ أَتَخَيَّرَ لَهُمْ مَنْ يَقُومُ بَعْدِي، وَكَرِهْتُ أَنْ أَقْطَعَ أَمْرًا دُونَ مَشُورَةِ مَنْ عِنْدِكَ، فَاعْرِضْ ذَلِكَ عَلَيْهِمْ وَأَعْلِمْنِي بِالَّذِي يَرُدُّونَ عَلَيْكَ: فَقَامَ مَرْوَانُ فِي النَّاسِ فَأَخْبَرَهُمْ بِهِ، فَقَالَ النَّاسُ: أَصَابَ وَوُفِّقَ، وَقَدْ أَحْبَبْنَا أَنْ يَتَخَيَّرَ لَنَا فَلَا يَأْلُو. فَكَتَبَ مَرْوَانُ إِلَى مُعَاوِيَةَ بِذَلِكَ، فَأَعَادَ إِلَيْهِ الْجَوَابَ يَذْكُرُ يَزِيدَ، فَقَامَ مَرْوَانُ فِيهِمْ وَقَالَ: إِنَّ أَمِيرَ الْمُؤْمِنِينَ قَدِ اخْتَارَ لَكُمْ فَلَمْ يَأْلُ، وَقَدِ اسْتَخْلَفَ ابْنَهُ يَزِيدَ بَعْدَهُ. فَقَامَ عَبْدُ الرَّحْمَنِ بْنُ أَبِي بَكْرٍ فَقَالَ: كَذَبْتَ وَاللَّهِ يَا مَرْوَانُ وَكَذَبَ مُعَاوِيَةُ ! مَا الْخِيَارُ أَرَدْتُمَا لِأُمَّةِ مُحَمَّدٍ، وَلَكِنَّكُمْ تُرِيدُونَ أَنْ تَجْعَلُوهَا هِرَقْلِيَّةً كُلَّمَا مَاتَ هِرَقْلُ قَامَ هِرَقْلُ: فَقَالَ مَرْوَانُ: هَذَا الَّذِي أَنْزَلَ اللَّهُ فِيهِ: وَالَّذِي قَالَ لِوَالِدَيْهِ أُفٍّ لَكُمَا الْآيَةَ. فَسَمِعَتْ عَائِشَةُ مَقَالَتَهُ فَقَامَتْ مِنْ وَرَاءِ الْحِجَابِ وَقَالَتْ: يَا مَرْوَانُ يَا مَرْوَانُ ! فَأَنْصَتَ مَرْوَانُ وَأَقْبَلَ مَرْوَانَ بِوَجْهِهِ: فَقَالَتْ: أَنْتَ الْقَائِلُ لِعَبْدِ الرَّحْمَنِ إِنَّهُ نَزَلَ فِيهِ الْقُرْآنُ ؟ كَذَبْتَ ! وَاللَّهِ مَا هُوَ بِهِ وَلَكِنَّهُ فُلَانُ بْنُ فُلَانٍ، وَلَكِنَّكَ أَنْتَ فَضَضٌ مِنْ لَعْنَةِ نَبِيِّ اللَّهِ. وَقَامَ الْحُسَيْنُ بْنُ عَلِيٍّ فَأَنْكَرَ ذَلِكَ، وَفَعَلَ مِثْلَهُ ابْنُ عُمَرَ وَابْنُ الزُّبَيْرِ، فَكَتَبَ مَرْوَانُ بِذَلِكَ إِلَى مُعَاوِيَةَ، وَكَانَ مُعَاوِيَةُ قَدْ كَتَبَ إِلَى عُمَّالِهِ بِتَقْرِيظِ يَزِيدَ وَوَصْفِهِ وَأَنْ يُوفِدُوا إِلَيْهِ الْوُفُودَ مِنَ الْأَمْصَارِ، فَكَانَ فِيمَنْ أَتَاهُ مُحَمَّدُ بْنُ عَمْرِو بْنِ حَزْمٍ مِنَ الْمَدِينَةِ، وَالْأَحْنَفُ بْنُ قَيْسٍ فِي وَفْدِ أَهْلِ الْبَصْرَةِ، فَقَالَ مُحَمَّدُ بْنُ عَمْرٍو لِمُعَاوِيَةَ: إِنَّ كُلَّ رَاعٍ مَسْئُولٌ عَنْ رَعِيَّتِهِ، فَانْظُرْ مَنْ تُوَلِّي أَمْرَ أُمَّةِ مُحَمَّدٍ: فَأَخَذَ مُعَاوِيَةَ بُهْرٌ حَتَّى جَعَلَ يَتَنَفَّسُ فِي يَوْمٍ شَاتٍ ثُمَّ وَصَلَهُ وَصَرَفَهُ، وَأَمَرَ الْأَحْنَفَ أَنْ يَدْخُلَ عَلَى يَزِيدَ، فَدَخَلَ عَلَيْهِ، فَلَمَّا خَرَجَ مِنْ عِنْدِهِ قَالَ لَهُ: كَيْفَ رَأَيْتَ ابْنَ أَخِيكَ ؟ قِيلَ: رَأَيْتُ شَبَابًا وَنَشَاطًا وَجَلَدًا وَمِزَاحًا. ثُمَّ إِنَّ مُعَاوِيَةَ قَالَ لِلضَّحَّاكِ بْنِ قَيْسٍ الْفِهْرِيِّ، لَمَّا اجْتَمَعَ الْوُفُودُ عِنْدَهُ: إِنِّي مُتَكَلِّمٌ فَإِذَا سَكَتُّ فَكُنْ أَنْتَ الَّذِي تَدْعُو إِلَى بَيْعَةِ يَزِيدَ وَتَحُثُّنِي عَلَيْهَا: فَلَمَّا جَلَسَ مُعَاوِيَةُ لِلنَّاسِ تَكَلَّمْ، فَعَظَّمَ أَمْرَ الْإِسْلَامِ وَحُرْمَةَ الْخِلَافَةِ وَحَقَّهَا وَمَا أَمَرَ اللَّهُ بِهِ مِنْ طَاعَةِ وُلَاةِ الْأَمْرِ: ثُمَّ ذَكَرَ يَزِيدَ وَفَضْلَهُ وَعِلْمَهُ بِالسِّيَاسَةِ وَعَرَّضَ بِبَيْعَتِهِ، فَعَارَضَهُ الضَّحَّاكُ فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ ثُمَّ قِيلَ: يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّهُ لَا بُدَّ لِلنَّاسِ مِنْ وَالٍ بَعْدَكَ، وَقَدْ بَلَوْنَا الْجَمَاعَةَ وَالْأُلْفَةَ، فَوَجَدْنَاهُمَا أَحْقَنَ لِلدِّمَاءِ، وَأَصْلَحَ لِلدَّهْمَاءِ، وَآمَنَ لِلسُّبُلِ، وَخَيْرًا فِي الْعَاقِبَةِ، وَالْأَيَّامُ عِوَجٌ رَوَاجِعٌ، وَاللَّهُ كُلَّ يَوْمٍ فِي شَأْنٍ، وَيَزِيدُ ابْنُ أَمِيرِ الْمُؤْمِنِينَ فِي حُسْنِ هَدْيِهِ وَقَصْدِ سِيرَتِهِ عَلَى مَا عَلِمْتُ، وَهُوَ مِنْ أَفْضَلِنَا عِلْمًا وَحِلْمًا، وَأَبْعَدِنَا رَأْيًا، فَوَلِّهِ عَهْدَكَ وَاجْعَلْهُ لَنَا عَلَمًا بَعْدَكَ وَمَفْزَعًا نَلْجَأُ إِلَيْهِ وَنَسْكُنُ فِي ظِلِّهِ. وَتَكَلَّمَ عَمْرُو بْنُ سَعِيدٍ الْأَشْدَقُ بِنَحْوٍ مِنْ ذَلِكَ: ثُمَّ قَامَ يَزِيدُ بْنُ الْمُقَنَّعِ الْعُذْرِيُّ فَقَالَ: هَذَا أَمِيرُ الْمُؤْمِنِينَ، وَأَشَارَ إِلَى مُعَاوِيَةَ، فَإِنْ هَلَكَ فَهَذَا، وَأَشَارَ إِلَى يَزِيدَ، وَمَنْ أَبَى فَهَذَا، وَأَشَارَ إِلَى سَيْفِهِ: فَقَالَ مُعَاوِيَةُ: اجْلِسْ فَأَنْتَ سَيِّدُ الْخُطَبَاءِ. وَتَكَلَّمَ مَنْ حَضَرَ مِنَ الْوُفُودِ. فَقَالَ مُعَاوِيَةُ لِلْأَحْنَفِ: مَا تَقُولُ يَا أَبَا بَحْرٍ ؟ فَقَالَ: نَخَافُكُمْ إِنْ صَدَقْنَا، وَنَخَافُ اللَّهَ إِنْ كَذَبْنَا، وَأَنْتَ يَا أَمِيرَ الْمُؤْمِنِينَ أَعْلَمُ بِيَزِيدَ فِي لَيْلِهِ وَنَهَارِهِ وَسِرِّهِ وَعَلَانِيَتِهِ وَمَدْخَلِهِ وَمَخْرَجِهِ، فَإِنْ كُنْتَ تَعْلَمُهُ لِلَّهِ تَعَالَى وَلِلْأُمَّةِ رِضًى فَلَا تُشَاوِرِ [ النَّاسَ ] فِيهِ، وَإِنْ كُنْتَ تَعْلَمُ فِيهِ غَيْرَ ذَلِكَ فَلَا تُزَوِّدْهُ وَأَنْتَ صَائِرٌ إِلَى الْآخِرَةِ، وَإِنَّمَا عَلَيْنَا أَنْ نَقُولَ سَمِعْنَا وَأَطَعْنَا. وَقَامَ رَجُلٌ مِنْ أَهْلِ الشَّامِ فَقَالَ: مَا نَدْرِي مَا تَقُولُ هَذِهِ الْمَعَدِّيَةُ الْعِرَاقِيَّةُ وَإِنَّمَا عِنْدَنَا سَمْعٌ وَطَاعَةٌ وَضَرْبٌ وَازْدِلَافٌ. فَتَفَرَّقَ النَّاسُ يَحْكُونَ قَوْلَ الْأَحْنَفِ، وَكَانَ مُعَاوِيَةُ يُعْطِي الْمُقَارِبَ وَيُدَارِي الْمُبَاعِدَ وَيَلْطُفُ بِهِ حَتَّى اسْتَوْثَقَ لَهُ أَكْثَرُ النَّاسِ وَبَايَعَهُ. ذهاب معاوية إلى الحجاز بعد بيعة أهل العراق والشام بولاية العهد ليزيد فَلَمَّا بَايَعَهُ أَهْلُ الْعِرَاقِ وَالشَّامِ سَارَ إِلَى الْحِجَازِ فِي أَلْفِ فَارِسٍ، لَمَّا دَنَا مِنَ الْمَدِينَةِ لَقِيَهُ الْحُسَيْنُ بْنُ عَلِيٍّ أَوَّلَ النَّاسِ، فَلَمَّا نَظَرَ إِلَيْهِ قَالَ: لَا مَرْحَبًا وَلَا أَهْلًا ! بَدَنَةٌ بِتَرَقْرُقِ دَمِهَا وَاللَّهُ مُهَرِيقُهُ ! قَالَ: مَهْلًا فَإِنِّي وَاللَّهِ لَسْتُ بِأَهْلٍ لِهَذِهِ الْمَقَالَةِ ! قَالَ: بَلَى وَلَشَرٌّ مِنْهَا: وَلَقِيَهُ ابْنُ الزُّبَيْرِ فَقَالَ: لَا مَرْحَبًا وَلَا أَهْلًا خَبَّ ضَبٌّ تَلْعَةٌ، يُدْخِلُ رَأْسَهُ وَيَضْرِبُ بِذَنَبِهِ، وَيُوشِكُ وَاللَّهِ أَنْ يُؤْخَذَ بِذَنَبِهِ، وَيُدَقَّ ظَهْرُهُ، نَحِّيَاهُ عَنِّي، فَضُرِبَ وَجْهُ رَاحِلَتِهِ: ثُمَّ لَقِيَهُ عَبْدُ الرَّحْمَنِ بْنُ أَبِي بَكْرٍ، فَقَالَ لَهُ مُعَاوِيَةُ: لَا أَهْلًا وَلَا مَرْحَبًا ! شَيْخٌ قَدْ خَرِفَ وَذَهَبَ عَقْلُهُ، ثُمَّ أَمَرَ فَضُرَبَ وَجْهَ رَاحِلَتِهِ: ثُمَّ فَعَلَ بِابْنِ عُمَرَ نَحْوَ ذَلِكَ، فَأَقْبَلُوا مَعَهُ لَا يَلْتَفِتُ إِلَيْهِمْ حَتَّى دَخَلَ الْمَدِينَةَ، فَحَضَرُوا بَابَهُ، فَلَمْ يُؤْذَنْ لَهُمْ عَلَى مَنَازِلِهِمْ وَلَمْ يَرَوْا مِنْهُ مَا يُحِبُّونَ، فَخَرَجُوا إِلَى مَكَّةَ فَأَقَامُوا بِهَا، وَخَطَبَ مُعَاوِيَةُ بِالْمَدِينَةِ فَذَكَرَ يَزِيدَ فَمَدَحَهُ وَقَالَ: مَنْ أَحَقُّ مِنْهُ بِالْخِلَافَةِ فِي فَضْلِهِ وَعَقْلِهِ وَمَوْضِعِهِ ؟ وَمَا أَظُنُّ قَوْمًا بِمُنْتَهِينَ حَتَّى تُصِيبَهُمْ بَوَائِقُ تَجْتَثُّ أُصُولَهُمْ، وَقَدْ أَنْذَرْتُ إِنْ أَغْنَتِ النُّذُرُ، ثُمَّ أَنْشَدَ مُتَمَثِّلًا: قَدْ كُنْتُ حَذَّرْتُكَ آلَ الْمُصْطَلِقْ وَقُلْتُ يَا عَمْرُو أَطِعْنِي وَانْطَلِقْ إِنَّكَ إِنْ كَلَّفْتَنِي مَا لَمْ أُطِقْ سَاءَكَ مَا سَرَّكَ مِنِّي مِنْ خُلُقٍ دُونَكَ مَا اسْتَسْقَيْتَهُ فَاحْسُ وَذُقْ ثُمَّ دَخَلَ عَلَى عَائِشَةَ، وَقَدْ بَلَغَهَا أَنَّهُ ذَكَرَ الْحُسَيْنَ وَأَصْحَابَهُ، فَقَالَ: لَأَقْتُلَنَّهُمْ إِنْ لَمْ يُبَايِعُوا، فَشَكَاهُمْ إِلَيْهَا، فَوَعَظَتْهُ وَقَالَتْ لَهُ: بَلَغَنِي أَنَّكَ تَتَهَدُّهُمْ بِالْقَتْلِ، فَقَالَ: يَا أُمَّ الْمُؤْمِنِينَ هُمْ أَعَزُّ مِنْ ذَلِكَ وَلَكِنِّي بَايَعْتُ لِيَزِيدَ وَبَايَعَهُ غَيْرُهُمْ، أَفَتَرَيْنَ أَنْ أَنْقُضَ بَيْعَةً قَدْ تَمَّتْ ؟ قَالَتْ: فَارْفُقْ بِهِمْ فَإِنَّهُمْ يَصِيرُونَ إِلَى مَا تُحِبُّ إِنْ شَاءَ اللَّهُ: قَالَ: أَفْعَلُ. وَكَانَ فِي قَوْلِهَا لَهُ: مَا يُؤَمِّنُكَ أَنْ أُقْعِدَ لَكَ رَجُلًا يَقْتُلُكَ وَقَدْ فَعَلْتَ بِأَخِي مَا فَعَلْتَ ؟ تَعْنِي أَخَاهَا مُحَمَّدًا. فَقَالَ لَهَا: كَلَّا يَا أُمَّ الْمُؤْمِنِينَ، إِنِّي فِي بَيْتِ أَمْنٍ. قَالَتْ: أَجَلْ. وَمَكَثَ بِالْمَدِينَةِ مَا شَاءَ اللَّهُ ثُمَّ خَرَجَ إِلَى مَكَّةَ فَلَقِيَهُ النَّاسُ، فَقَالَ أُولَئِكَ النَّفَرُ: نَتَلَقَّاهُ فَلَعَلَّهُ قَدْ نَدِمَ عَلَى مَا كَانَ مِنْهُ، فَلَقُوهُ بِبَطْنِ مَرَّ، فَكَانَ أَوَّلَ مَنْ لَقِيَهُ الْحُسَيْنُ، فَقَالَ لَهُ مُعَاوِيَةُ: مَرْحَبًا وَأَهْلًا يَا ابْنَ رَسُولِ اللَّهِ وَسَيِّدَ شَبَابِ الْمُسْلِمِينَ، فَأَمَرَ لَهُ بِدَابَّةٍ فَرَكِبَ وَسَايَرَهُ، ثُمَّ فَعَلَ بِالْبَاقِينَ مِثْلَ ذَلِكَ وَأَقْبَلَ يُسَايِرُهُمْ لَا يَسِيرُ مَعَهُ غَيْرُهُمْ حَتَّى دَخَلَ مَكَّةَ، فَكَانُوا أَوَّلَ دَاخِلٍ وَآخَرَ خَارِجٍ، وَلَا يَمْضِي يَوْمٌ إِلَّا وَلَهُمْ صِلَةٌ وَلَا يَذْكُرُ لَهُمْ شَيْئًا، حَتَّى قَضَى نُسُكَهُ وَحَمَلَ أَثْقَالَهُ وَقَرُبَ مَسِيرُهُ فَقَالَ بَعْضُ أُولَئِكَ النَّفَرِ لِبَعْضٍ: لَا تُخْدَعُوا فَمَا صَنَعَ بِكُمْ هَذَا لِحُبِّكُمْ وَمَا صَنَعَهُ إِلَّا لِمَا يُرِيدُ: فَأَعِدُّوا لَهُ جَوَابًا فَاتَّفَقُوا عَلَى أَنْ يَكُونَ الْمُخَاطِبُ لَهُ ابْنَ الزُّبَيْرِ. فَأَحْضَرَهُمْ مُعَاوِيَةُ وَقَالَ: قَدْ عَلِمْتُمْ سِيرَتِي وَصِلَتِي لِأَرْحَامِكُمْ وَحَمْلِي مَا كَانَ مِنْكُمْ، وَيَزِيدُ أَخُوكُمْ وَابْنُ عَمِّكُمْ وَأَرَدْتُ أَنْ تُقَدِّمُوهُ بِاسْمِ الْخِلَافَةِ وَتَكُونُوا أَنْتُمْ تَعْزِلُونَ وَتُؤَمِّرُونَ وَتَجْبُونَ الْمَالَ وَتَقْسِمُونَهُ لَا يُعَارِضُكُمْ فِي شَيْءٍ مِنْ ذَلِكَ. فَسَكَتُوا. فَقَالَ: أَلَا تُجِيبُونَ ؟ مَرَّتَيْنِ. ثُمَّ أَقْبَلَ عَلَى ابْنِ الزُّبَيْرِ، فَقَالَ: هَاتِ لَعَمْرُكَ إِنَّكَ خَطِيبُهُمْ. فَقَالَ: نَعَمْ، نُخَيِّرُكَ بَيْنَ ثَلَاثِ خِصَالٍ: قَالَ: اعْرِضْهُنَّ: قَالَ: تَصْنَعُ كَمَا صَنَعَ رَسُولُ ﷺ أَوْ كَمَا صَنَعَ أَبُو بَكْرٍ أَوْ كَمَا صَنَعَ عُمَرُ: قَالَ مُعَاوِيَةُ: مَا صَنَعُوا ؟ قَالَ: قُبِضَ رَسُولُ اللَّهِ ﷺ وَلَمْ يَسْتَخْلِفْ أَحَدًا فَارْتَضَى النَّاسُ أَبَا بَكْرٍ: قَالَ: لَيْسَ فِيكُمْ مِثْلُ أَبِي بَكْرٍ وَأَخَافُ الِاخْتِلَافَ: قَالُوا: صَدَقْتَ فَاصْنَعْ كَمَا صَنَعَ أَبُو بَكْرٍ فَإِنَّهُ عَهِدَ إِلَى رَجُلٍ مِنْ قَاصِيَةِ قُرَيْشٍ لَيْسَ مِنْ بَنِي أَبِيهِ فَاسْتَخْلَفَهُ، وَإِنْ شِئْتَ فَاصْنَعْ كَمَا صَنَعَ عُمَرُ، جَعَلَ الْأَمْرَ شُورَى فِي سِتَّةِ نَفَرٍ لَيْسَ فِيهِمْ أَحَدٌ مِنْ وَلَدِهِ وَلَا مَنْ بَنِي أَبِيهِ: قَالَ مُعَاوِيَةُ: هَلْ عِنْدَكَ غَيْرُ هَذَا ؟ قَالَ: لَا. ثُمَّ قَالَ: فَأَنْتُمْ ؟ قَالُوا: قَوْلُنَا قَوْلُهُ. قَالَ: فَإِنِّي قَدْ أَحْبَبْتُ أَنْ أَتَقَدَّمَ إِلَيْكُمْ، إِنَّهُ قَدْ أَعْذَرَ مَنْ أَنْذَرَ، إِنِّي كُنْتُ أَخْطُبُ فِيكُمْ فَيَقُومُ إِلَيَّ الْقَائِمُ مِنْكُمْ فَيُكَذِّبُنِي عَلَى رُءُوسِ النَّاسِ فَأَحْمِلُ ذَلِكَ وَأَصْفَحُ، وَإِنِّي قَائِمٌ بِمَقَالَةٍ، فَأُقْسِمُ بِاللَّهِ لَئِنْ رَدَّ عَلَيَّ أَحَدُكُمْ كَلِمَةً فِي مَقَامِي هَذَا لَا تَرْجِعُ إِلَيْهِ كَلِمَةٌ غَيْرُهَا حَتَّى يَسْبِقَهَا السَّيْفُ إِلَى رَأْسِهِ، فَلَا يُبْقِيَنَّ رَجُلٌ إِلَّا عَلَى نَفْسِهِ. ثُمَّ دَعَا صَاحِبَ حَرَسِهِ بِحَضْرَتِهِمْ فَقَالَ: أَقِمْ عَلَى رَأْسِ كُلِّ رَجُلٍ مِنْ هَؤُلَاءِ رَجُلَيْنِ وَمَعَ كُلِّ وَاحِدٍ سَيْفٌ، فَإِنْ ذَهَبَ رَجُلٌ مِنْهُمْ يَرُدُّ عَلَيَّ كَلِمَةً بِتَصْدِيقٍ أَوْ تَكْذِيبٍ فَلْيَضْرِبَاهُ بِسَيْفَيْهِمَا. ثُمَّ خَرَجَ وَخَرَجُوا مَعَهُ حَتَّى رَقَى الْمِنْبَرَ فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ ثُمَّ قَالَ: إِنَّ هَؤُلَاءِ الرَّهْطَ سَادَةُ الْمُسْلِمِينَ وَخِيَارُهُمْ لَا يُبَتُّ أَمْرٌ دُونَهُمْ وَلَا يُقْضَى إِلَّا عَنْ مَشُورَتِهِمْ، وَإِنَّهُمْ قَدْ رَضُوا وَبَايَعُوا لِيَزِيدَ، فَبَايِعُوا عَلَى اسْمِ اللَّهِ ! فَبَايَعَ النَّاسُ، وَكَانُوا يَتَرَبَّصُونَ بَيْعَةَ هَؤُلَاءِ النَّفَرِ، ثُمَّ رَكِبَ رَوَاحِلَهُ وَانْصَرَفَ إِلَى الْمَدِينَةِ، فَلَقِيَ النَّاسُ أُولَئِكَ النَّفَرَ فَقَالُوا لَهُمْ: زَعَمْتُمْ أَنَّكُمْ لَا تُبَايِعُونَ فَلِمَ ؟ أَرَضِيتُمْ وَأَعْطَيْتُمْ وَبَايَعْتُمْ ؟ قَالُوا: وَاللَّهِ مَا فَعَلْنَا: فَقَالُوا: مَا مَنَعَكُمْ أَنْ تَرُدُّوا عَلَى الرَّجُلِ ؟ قَالُوا: كَادَنَا وَخِفْنَا الْقَتْلَ. وَبَايَعَهُ أَهْلُ الْمَدِينَةِ، ثُمَّ انْصَرَفَ إِلَى الشَّامِ وَجَفَا بَنِي هَاشِمٍ، فَأَتَاهُ ابْنُ عَبَّاسٍ فَقَالَ لَهُ: مَا بَالُكَ جَفَوْتَنَا ؟ قَالَ: إِنَّ صَاحِبَكُمْ لَمْ يُبَايِعْ لِيَزِيدَ فَلَمْ تُنْكِرُوا ذَلِكَ عَلَيْهِ فَقَالَ: يَا مُعَاوِيَةُ إِنِّي لَخَلِيقٌ أَنْ أَنْحَازَ إِلَى بَعْضِ السَّوَاحِلِ فَأُقِيمَ بِهِ ثُمَّ أَنْطَلِقُ بِمَا تَعْلَمُ حَتَّى أَدَعَ النَّاسَ كُلَّهُمْ خَوَارِجَ عَلَيْكَ: قَالَ: يَا أَبَا الْعَبَّاسِ تُعْطَوْنَ وَتَرْضَوْنَ وَتُرَادُّونَ. وَقِيلَ: إِنَّ ابْنَ عُمَرَ قَالَ لِمُعَاوِيَةَ: أُبَايِعُكَ عَلَى أَنِّي أَدْخُلُ فِيمَا تَجْتَمِعُ عَلَيْهِ الْأُمَّةُ، فَوَاللَّهِ لَوِ اجْتَمَعَتْ عَلَى حَبَشِيٍّ لَدَخَلْتُ مَعَهَا ثُمَّ عَادَ إِلَى مَنْزِلِهِ فَأَغْلَقَ بَابَهُ وَلَمْ يَأْذَنْ لِأَحَدٍ. قُلْتُ: ذِكْرُ عَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرٍ لَا يَسْتَقِيمُ عَلَى قَوْلِ مَنْ يَجْعَلُ وَفَاتَهُ سَنَةَ ثَلَاثٍ وَخَمْسِينَ، وَإِنَّمَا يَصِحُّ عَلَى قَوْلِ مَنْ يَجْعَلُهَا بَعْدَ ذَلِكَ الْوَقْتِ. وَقَدْ عَاتَبَ مُعَاوِيَةَ فِي وِلَايَتِهِ يَزِيدَ سَعِيدُ بْنُ عُثْمَانَ بْنِ عَفَّانَ، وَطَلَبَ مِنْهُ أَنْ يُوَلِّيَهُ مَكَانَهُ، فَقَالَ لَهُ: وَاللَّهِ لَوْ مُلِئَتِ الْغُوطَةُ رِجَالًا مِثْلَكَ لَكَانَ يَزِيدُ أَحَبَّ مِنْكُمْ كُلِّكُمْ. وَرُوِّينَا عَنْ مُعَاوِيَةَ أَنَّهُ قَالَ يَوْمًا فِي خُطْبَتِهِ: اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنِّي وَلَّيْتُهُ لِأَنَّهُ فِيمَا أَرَاهُ أَهْلٌ لِذَلِكَ فَأَتْمِمْ لَهُ مَا وَلَّيْتُهُ، وَإِنْ كُنْتَ تَعْلَمُ أَنِّي إِنَّمَا وَلَّيْتُهُ لِأَنِّي أُحِبُّهُ فَلَا تُتْمِمْ لَهُ مَا وَلَّيْتُهُ. وَذَكَرَ الْحَافِظُ ابْنُ عَسَاكِرَ أَنَّ مُعَاوِيَةَ كَانَ قَدْ سَمَرَ لَيْلَةً، فَتَكَلَّمَ أَصْحَابُهُ فِي الْمَرْأَةِ الَّتِي يَكُونُ وَلَدُهَا نَجِيبًا، فَذَكَرُوا صِفَةَ الْمَرْأَةِ الَّتِي يَكُونُ وَلَدُهَا نَجِيبًا . فَقَالَ مُعَاوِيَةُ: وَدِدْتُ لَوْ عُرِّفْتُ بِامْرَأَةٍ تَكُونُ بِهَذِهِ الْمَثَابَةِ. فَقَالَ أَحَدُ جُلَسَائِهِ: قَدْ وَجَدْتُ ذَلِكَ يَا أَمِيرَ الْمُؤْمِنِينَ. قَالَ: وَمَنْ ؟ قَالَ: ابْنَتِي يَا أَمِيرَ الْمُؤْمِنِينَ. فَتَزَوَّجَهَا مُعَاوِيَةُ، فَوَلَدَتْ لَهُ يَزِيدَ بْنَ مُعَاوِيَةَ، فَجَاءَ نَجِيبًا ذَكِيًّا حَاذِقًا. ثُمَّ خَطَبَ امْرَأَةً أُخْرَى فَحَظِيَتْ عِنْدَهُ، وَوَلَدَتْ لَهُ غُلَامًا آخَرَ، وَهَجَرَ أُمَّ يَزِيدَ، فَكَانَتْ عِنْدَهُ فِي جَنْبِ دَارِهِ، فَبَيْنَمَا هُوَ يَوْمًا فِي النَّظَّارَةِ، وَمَعَهُ امْرَأَتُهُ الْأُخْرَى، إِذْ نَظَرَ إِلَى أُمِّ يَزِيدَ وَهِيَ تُسَرِّحُهُ، فَقَالَتِ امْرَأَتُهُ: قَبَّحَهَا اللَّهُ وَقَبَّحَ مَا تُسَرِّحُ. فَقَالَ: وَلِمَ ؟ فَوَاللَّهِ إِنَّ وَلَدَهَا لَأَنْجَبُ مِنْ وَلَدِكِ، وَإِنْ أَحْبَبْتِ بَيَّنْتُ لَكِ ذَلِكَ. ثُمَّ اسْتَدْعَى وَلَدَهَا، فَقَالَ لَهُ: إِنَّ أَمِيرَ الْمُؤْمِنِينَ قَدْ عَنَّ لَهُ أَنْ يُطْلِقَ لَكَ مَا تَتَمَنَّاهُ عَلَيْهِ، فَاطْلُبْ مِنِّي مَا شِئْتَ. فَقَالَ: أَسْأَلُ مِنْ أَمِيرِ الْمُؤْمِنِينَ أَنْ يُطْلِقَ لِي كِلَابًا لِلصَّيْدِ، وَخَيْلًا وَرِجَالًا يَكُونُونَ مَعِي فِي الصَّيْدِ. فَقَالَ مُعَاوِيَةُ: قَدْ أَمَرْنَا لَكَ بِذَلِكَ. ثُمَّ اسْتَدْعَى يَزِيدَ، فَقَالَ لَهُ كَمَا قَالَ لِأَخِيهِ، فَقَالَ يَزِيدُ: أَوَيُعْفِينِي أَمِيرُ الْمُؤْمِنِينَ فِي هَذَا الْوَقْتِ عَنْ هَذَا ؟ فَقَالَ: لَا بُدَّ أَنْ تَسْأَلَ حَاجَتَكَ. فَقَالَ: أَسْأَلُ - وَأَطَالَ اللَّهُ عُمُرَ أَمِيرِ الْمُؤْمِنِينَ - أَنْ أَكُونَ وَلِيَّ عَهْدِهِ مِنْ بَعْدِهِ، فَإِنَّهُ بَلَغَنِي أَنَّ عَدْلَ يَوْمٍ فِي الرَّعِيَّةِ كَعِبَادَةِ خَمْسِمِائَةِ عَامٍ. فَقَالَ: قَدْ أَجَبْتُكَ إِلَى ذَلِكَ. ثُمَّ قَالَ لِامْرَأَتِهِ: كَيْفَ رَأَيْتِ ؟ فَعَلِمَتْ وَتَحَقَّقَتْ فَضْلَ يَزِيدَ عَلَى وَلَدِهَا.
✧ The pledge of allegiance to Yazīd as heir apparent In the year fifty-six, Muʿāwiyah called upon the people to pledge allegiance to his son Yazīd as his successor and made him his heir apparent. The beginning and origin of that came from al-Mughīrah b. Shuʿbah, for Muʿāwiyah intended to dismiss him from Kufa and appoint Saʿīd b. al-ʿĀṣ in his place. When that reached him, he said: “The right course is for me to travel to Muʿāwiyah and ask him to excuse me so that my dislike of the office becomes evident to the people.” So he traveled to Muʿāwiyah and said to his companions when he reached him: “If I do not secure for you now a governorship and command, I shall never do so again.” He went on until he entered upon Yazīd and said to him: “The leading men among the Companions of the Prophet ﷺ and his family and the elders of Quraysh and those of their age have gone, and only their sons remain. You are among the best of them, the finest in judgment, and the most learned in the Sunnah and in statecraft. I do not know what prevents the Commander of the Faithful from binding the pledge of allegiance to you.” He said: “Do you think that will be accomplished?” He said: “Yes.” So Yazīd went in to his father and told him what al-Mughīrah had said. He summoned al-Mughīrah and said to him what Yazīd had said. Al-Mughīrah replied: “O Commander of the Faithful, you have seen what came after ʿUthmān of bloodshed and dissension. In Yazīd you have a successor. Bind the pledge to him, so that if anything befalls you, he will be a refuge for the people and a successor from you, and no blood will be shed and there will be no tribulation.” He said: “Who will guarantee me this?” It was said: “I will suffice you against the people of Kufa, and Ziyād will suffice you against the people of Basra. After these two garrison cities, no one will oppose you.” He said: “Return to your post and discuss the matter with those you trust, and consider it, and we shall consider it.” He bade him farewell and went back to his companions. They said: “What happened?” He said: “I have placed Muʿāwiyah’s foot in a stirrup whose goal is far off for the community of Muḥammad, and I have opened for them a breach that will never be closed.” Then he recited: “With one like me as witness to the secret counsel, my foes and angry adversaries have made the price high.” Al-Mughīrah traveled until he reached Kufa, and he discussed the matter of Yazīd with those he trusted and those he knew to be partisans of the Umayyads. They agreed to pledge allegiance to him. So he dispatched a delegation of ten of them—and it is said more than ten—and gave them thirty thousand dirhams, placing over them his son Mūsā b. al-Mughīrah. They came to Muʿāwiyah and made the pledge of allegiance to Yazīd seem attractive to him and urged him to ratify it. Muʿāwiyah said: “Do not hasten to make this public; keep to your opinion.” Then he said to Mūsā: “For how much did your father buy these men’s religion?” He said: “For thirty thousand.” He said: “Their religion has become cheap to them.” It is also said: He sent forty men, placing over them his son ʿUrwah. When they entered upon Muʿāwiyah, they stood up as orators and said: “Nothing brought them to him except concern for the community of Muḥammad ﷺ.” They said: “O Commander of the Faithful, your age has advanced, and we fear the rope will unravel. Set up for us a standard and set for us a limit to which we can turn.” He said: “Advise me.” They said: “We advise Yazīd son of the Commander of the Faithful.” He said: “Are you pleased with him?” They said: “Yes.” He said: “Is that your opinion?” They said: “Yes, and the opinion of those behind us.” Then Muʿāwiyah said to ʿUrwah privately, apart from them: “For how much did your father buy these men’s religion?” He said: “For four hundred dinars.” He said: “He has found their religion to be cheap among them.” Then he said to them: “We shall consider what you have come for, and God will accomplish what He wills, and deliberation is better than haste.” So they returned. Muʿāwiyah’s resolve to pledge allegiance to Yazīd grew stronger, and he sent to Ziyād to consult him. Ziyād summoned ʿUbayd b. Kaʿb al-Numayrī and said to him: “Every man who seeks counsel has someone he trusts, and every secret has a depository. The people have been afflicted by two traits: divulging secrets and giving counsel to those unworthy of it. The place for a secret is only one of two men: a man of the Hereafter who hopes for its reward, and a man of this world who has honor in himself and intelligence that protects his standing. I have tested both of them in you. I have called you for a matter about which I distrust the hidden recesses of scrolls. The Commander of the Faithful has written asking my advice about such and such, and he fears the people’s aversion and hopes for their obedience. The bond and guarantee of the Islamic order is weighty, and Yazīd is a man of indulgence and negligence, along with his infatuation with hunting. So meet the Commander of the Faithful and convey to him the misdeeds of Yazīd, and say to him: Be deliberate in the matter, for it is more likely that what you desire will be accomplished for you. Do not hasten, for attainment through delay is better than loss through haste.” ʿUbayd said to him: “Will there not be something other than this?” He said: “What is it?” He said: “Do not corrupt Muʿāwiyah’s judgment against his son or make his son hateful to him. I will meet Yazīd and tell him that the Commander of the Faithful has written to you asking your advice about the pledge of allegiance to him, and that you fear the people’s opposition to him because of faults they hold against him. You think it best for him to abandon what is held against him so that the argument for him over the people is firmly established and what you desire is accomplished. Thus you will have advised the Commander of the Faithful and be safe from what you fear in the matter of the community.” Ziyād said: “You have cast the matter with its own stone. Go forth with God’s blessing. If you are right, it is not to be denied; if it is a mistake, you are not suspected of deceit. Speak as you see fit, and God will decree through His unseen knowledge.” So he went to Yazīd and mentioned this to him, and he refrained from much of what he had been doing. Ziyād wrote with him to Muʿāwiyah advising deliberation and not to hurry, and he accepted it from him. Muʿāwiyah resolved to pledge allegiance to his son Yazīd after Ziyād’s death. When Ziyād died, Muʿāwiyah resolved to pledge allegiance to his son Yazīd. He sent one hundred thousand dirhams to ʿAbd Allāh b. ʿUmar, and he accepted it. When he mentioned the pledge of allegiance to Yazīd, Ibn ʿUmar said: “This means my religion is then cheap to me.” And he refused. Then Muʿāwiyah wrote after that to Marwān b. al-Ḥakam: “I have grown old in years, my bones have become thin, and I fear division among the community after me. I have decided to choose for them someone to stand after me, but I dislike to settle a matter without consulting those with you. So present this to them and inform me of what they answer you.” Marwān stood before the people and told them of this. The people said: “He has acted rightly and been guided, and we would like him to choose for us and not fail.” Marwān wrote to Muʿāwiyah with that, and he sent back the answer mentioning Yazīd. Marwān stood before them and said: “The Commander of the Faithful has chosen for you and has not failed. He has made his son Yazīd his successor after him.” ʿAbd al-Raḥmān b. Abī Bakr stood up and said: “You have lied, by God, O Marwān, and Muʿāwiyah has lied! You two did not intend the good choice for the community of Muḥammad. Rather you want to make it a Heraclian monarchy: whenever a Heraclius dies, a Heraclius rises.” Marwān said: “This is the one about whom God revealed: ‘And he who says to his parents, uff to you...’ the verse.” ʿĀʾishah heard his words, and she rose from behind the screen and said: “O Marwān! O Marwān!” Marwān fell silent and turned his face toward her. She said: “Are you the one who says about ʿAbd al-Raḥmān that the Qurʾān was revealed concerning him? You have lied! By God, it is not about him, but about so-and-so son of so-and-so. But you are a fragment of the curse of God’s Prophet.” Al-Ḥusayn b. ʿAlī stood up and denounced that, and Ibn ʿUmar and Ibn al-Zubayr did likewise. Marwān wrote to Muʿāwiyah about that. Muʿāwiyah had already written to his governors praising Yazīd and describing him, and commanding them to send delegations to him from the garrison cities. Among those who came to him were Muḥammad b. ʿAmr b. Ḥazm from Madinah and al-Aḥnaf b. Qays in the delegation of the people of Basra. Muḥammad b. ʿAmr said to Muʿāwiyah: “Every shepherd is responsible for his flock. So consider whom you appoint over the community of Muḥammad.” Muʿāwiyah was seized with shortness of breath until he panted on a cold day. Then he gave him a gift and sent him away. He commanded al-Aḥnaf to enter upon Yazīd, and he did so. When he came out from his presence, he said to him: “How did you find your nephew?” It is said: “I found youth, vigor, strength, and jesting.” Then, when the delegations gathered before him, Muʿāwiyah said to al-Ḍaḥḥāk b. Qays al-Fihrī: “I shall speak, and when I fall silent, you be the one who calls for the pledge of allegiance to Yazīd and urges me to it.” When Muʿāwiyah sat before the people, he spoke and magnified the matter of Islam, the sanctity of the caliphate and its rights, and what God had commanded regarding obedience to those in authority. Then he mentioned Yazīd, his merit, and his knowledge of statecraft, and he alluded to the pledge of allegiance to him. Al-Ḍaḥḥāk responded to him, praised God, and extolled Him, then said: “O Commander of the Faithful, the people must have a ruler after you. We have experienced unity and harmony and found them more effective in sparing blood, more beneficial for the common weal, safer for the roads, and better in the final outcome. Days are crooked and recurring, and God is every day engaged in some affair. Yazīd son of the Commander of the Faithful, in the excellence of his conduct and the moderation of his way of life, is as I have known him. He is among us the most excellent in knowledge and forbearance, and the furthest-sighted in judgment. So make him your heir and set him for us as a standard after you and a refuge to which we may turn and in whose shade we may dwell.” ʿAmr b. Saʿīd al-Ashdaq spoke in a similar vein. Then Yazīd b. al-Muqannaʿ al-ʿUdhrī stood and said: “This is the Commander of the Faithful,” and he pointed to Muʿāwiyah, “and if he perishes, then this one,” and he pointed to Yazīd, “and whoever refuses, then this,” and he pointed to his sword. Muʿāwiyah said: “Sit down, for you are the chief of orators.” And those of the delegations who were present spoke. Muʿāwiyah said to al-Aḥnaf: “What do you say, O Abū Baḥr?” He replied: “We fear you if we speak truthfully, and we fear God if we lie. You, O Commander of the Faithful, know Yazīd best in his night and day, his secret and open conduct, his coming in and going out. If you know him to be pleasing to God Almighty and to the community, then do not consult the people about him. But if you know otherwise about him, then do not send him forth while you are bound for the Hereafter. It is only for us to say: We hear and we obey.” A man from the people of Syria stood and said: “We do not know what these Maʿaddī Iraqīs are saying. With us there is only hearing and obeying, striking and drawing near.” The people dispersed, recounting al-Aḥnaf’s words. Muʿāwiyah gave to those who were close and conciliated those who were distant and was gracious to them until most of the people were won over to him and pledged allegiance to him. Muʿāwiyah’s departure to the Hijaz after the people of Iraq and Syria pledged allegiance to Yazīd as heir apparent When the people of Iraq and Syria pledged allegiance to him, he traveled to the Hijaz with a thousand horsemen. As he drew near to Madinah, al-Ḥusayn b. ʿAlī met him first of the people. When he saw him, he said: “No welcome and no greetings! A fat camel whose blood is about to flow—by God, it will be shed!” He said: “Gently, for by God, I am not deserving of such words!” He said: “Indeed, and worse than them.” Ibn al-Zubayr met him and said: “No welcome and no greetings! A cunning lizard at a stream bed: he puts in his head and lashes with his tail. By God, he is about to be seized by his tail and have his back broken. Turn him away from me.” So the face of his riding camel was struck. Then ʿAbd al-Raḥmān b. Abī Bakr met him, and Muʿāwiyah said to him: “No greetings and no welcome! An old man who has become senile and lost his mind.” Then he ordered that the face of his riding camel be struck. Then he did something similar to Ibn ʿUmar. They went along with him, and he paid no attention to them until he entered Madinah. They attended at his door, but they were not granted permission to enter their dwellings, and they did not see from him what they liked. So they left for Makkah and stayed there. Muʿāwiyah gave a sermon in Madinah and mentioned Yazīd and praised him, saying: “Who is more entitled than he to the caliphate in his merit, intelligence, and standing? I do not think a people will stop until calamities befall them that uproot them. I have warned, if warnings avail.” Then he recited: “I had warned you, O people of al-Muṣṭaliq, and said: O ʿAmr, obey me and depart. If you burden me with what I cannot bear, what pleases you from my character will grieve you. Take what you asked to drink, so sip and taste.” Then he entered upon ʿĀʾishah, and it had reached her that he had mentioned al-Ḥusayn and his companions and said: “I will certainly kill them if they do not pledge allegiance.” He complained of them to her, and she admonished him and said: “It has reached me that you are threatening them with death.” He said: “O Mother of the Believers, they are too honored for that, but I have pledged allegiance to Yazīd and others have pledged to him. Do you think I should break a pledge that has been completed?” She said: “Be gentle with them, for they will come to what you desire, God willing.” He said: “I shall do so.” In her words to him was: “What makes you safe from my setting a man against you to kill you, when you did to my brother what you did?” She meant her brother Muḥammad. He said to her: “By no means, O Mother of the Believers. I am in the house of security.” She said: “Indeed.” He stayed in Madinah as long as God willed, then went out to Makkah and met the people. Those men said: “Let us meet him, perhaps he has regretted what he did.” They met him at Baṭn Marr. The first to meet him was al-Ḥusayn, and Muʿāwiyah said to him: “Welcome and greetings, O son of the Messenger of God and lord of the youth of the Muslims.” He ordered a mount for him, and he rode and kept him company. Then he did the like with the others and proceeded to converse with them, no one else traveling with him until he entered Makkah. They were the first to enter and the last to leave, and not a day passed without them receiving gifts, and he did not mention anything to them until he completed his rites, loaded his baggage, and his departure drew near. Some of those men said to others: “Do not be deceived. He has not done this to you out of love for you; he has done it only for what he wants.” So prepare an answer for him. They agreed that the one to address him would be Ibn al-Zubayr. Muʿāwiyah summoned them and said: “You know my conduct, my generous treatment of your kin, and my bearing with what came from you. Yazīd is your brother and your cousin. I want you to put him forward with the name of the caliphate, and you will be the ones who depose and appoint, collect the revenue and distribute it, and he will not oppose you in any of that.” They were silent. He said: “Will you not answer?” Twice. Then he turned to Ibn al-Zubayr and said: “Speak, by your life, for you are their orator.” He said: “Yes. We offer you a choice among three options.” He said: “Present them.” He said: “Do as the Messenger ﷺ did, or as Abū Bakr did, or as ʿUmar did.” Muʿāwiyah said: “What did they do?” He said: “The Messenger of God ﷺ passed away and did not appoint anyone as successor, and the people were content with Abū Bakr.” He said: “There is no one like Abū Bakr among you, and I fear dissension.” They said: “You have spoken truth. Then do as Abū Bakr did, for he entrusted the matter to a man from a distant branch of Quraysh, not from his father’s clan, and appointed him as successor. Or if you wish, do as ʿUmar did: he made the matter a consultation among six men, none of whom was from his own descendants or from his father’s clan.” Muʿāwiyah said: “Do you have anything other than this?” He said: “No.” Then he said: “And you?” They said: “Our statement is his statement.” He said: I have wished to address you in advance; indeed, he who warns has discharged his duty. I used to address you, and a man among you would stand up to me and give me the lie before the people, and I would bear that and overlook it. And now I am about to make a statement, and I swear by God, if any one of you answers me back with a word in this place of mine, no other word will return to him until the sword precedes it to his head. So let no man concern himself with anything but his own self. Then he summoned the commander of his guard in their presence and said: Place at the head of every man among these two men, each with a sword, and if any of them goes to answer me with a word, whether affirming or denying, let them strike him with their two swords. Then he went out, and they went out with him until he ascended the pulpit. He praised God and extolled Him, then said: These men are the leaders of the Muslims and their best; no matter is settled without them, and nothing is decided except by their counsel. They have approved and pledged allegiance to Yazīd, so pledge allegiance in the name of God! So the people pledged allegiance, for they had been waiting for the allegiance of these persons. Then he mounted his riding camels and departed to Madinah. The people met those persons and said to them: You claimed that you would not pledge allegiance, so why? Did you approve and give and pledge allegiance? They said: By God, we did not. They said: What prevented you from answering the man back? They said: He outwitted us, and we feared being killed. The people of Madinah pledged allegiance to him, then he departed to Syria and treated the Banū Hāshim coldly. Ibn ʿAbbās came to him and said to him: What is the matter that you have treated us coldly? He said: Your companion did not pledge allegiance to Yazīd, and you did not disapprove of that. He said: O Muʿāwiyah, I am indeed fit to withdraw to one of the coasts and stay there, then go off with what you know, until I leave all the people as rebels against you. He said: O Abu al-ʿAbbās, you will be given, and you will approve, and you will be answered with kind words. It was said that Ibn ʿUmar said to Muʿāwiyah: I pledge allegiance to you on the condition that I enter into whatever the community unites upon; for by God, if it united upon an Abyssinian, I would enter with it. Then he returned to his house and shut his door and gave permission to no one. I say: the mention of ʿAbd al-Raḥmān b. Abī Bakr is not sound according to the opinion of those who place his death in the year 53, but it is sound according to the opinion of those who place it after that time. Saʿīd b. ʿUthmān b. ʿAffān also reproached Muʿāwiyah for appointing Yazīd as his successor and asked him to appoint him in his place. He said to him: By God, if the Ghūṭah were filled with men like you, Yazīd would be dearer to me than all of you. It has been related to us from Muʿāwiyah that he said one day in his sermon: O God, if You know that I appointed him because in my view he is worthy of that, then complete for him what I have entrusted to him; and if You know that I appointed him only because I love him, then do not complete for him what I have entrusted to him. Al-Ḥāfiẓ Ibn ʿAsākir mentioned that Muʿāwiyah once spent a night in conversation, and his companions spoke about the woman whose child would be noble. They mentioned the description of the woman whose child would be noble. Muʿāwiyah said: I wish I knew of a woman who is of this rank. One of his companions said: I have found that, O Commander of the Faithful. He said: Who? He said: My daughter, O Commander of the Faithful. So Muʿāwiyah married her, and she bore him Yazīd b. Muʿāwiyah, and he came out noble, intelligent, and skilled. Then he proposed to another woman, and she found favor with him, and she bore him another boy, and he abandoned the mother of Yazīd, and she was with him in a house adjoining his. One day while he was looking on, with his other wife with him, he saw the mother of Yazīd combing his hair. His wife said: May God make her ugly and ugly what she combs. He said: Why? For by God, her son is nobler than your son, and if you wish, I will make that clear to you. Then he summoned her son and said to him: The Commander of the Faithful has decided to grant you whatever you wish from him, so ask me for whatever you want. He said: I ask the Commander of the Faithful to grant me hunting dogs, horses, and men to be with me in the hunt. Muʿāwiyah said: We have ordered that for you. Then he summoned Yazīd and said to him the same as he had said to his half-brother. Yazīd said: Will the Commander of the Faithful excuse me at this time from this? He said: You must ask for your need. He said: I ask—may God prolong the life of the Commander of the Faithful—that I be the heir apparent after him, for it has reached me that one day of justice among the subjects is like the worship of five hundred years. He said: I have granted you that. Then he said to his wife: How do you see it? So she knew and became certain of Yazīd's superiority over her son.
Tarikh (al-Tabari) 2177No grade recorded
عَزْلِ ابْنِ زِيَادٍ عَنْ خُرَاسَانَ وَاسْتِعْمَالِ سَعِيدِ بْنِ عُثْمَانَ بْنِ عَفَّانَ وَفِي سنة ست وخمسين وَلَّى مُعَاوِيَةُ سَعِيدَ بْنَ عُثْمَانَ بْنِ عَفَّانَ عَلَى خُرَاسَانَ وَسَبَبُ ذَلِكَ أَنَّهُ سَأَلَ مُعَاوِيَةَ أَنْ يَسْتَعْمِلَهُ عَلَى خُرَاسَانَ، فَقَالَ: إِنَّ بِهَا عُبَيْدَ اللَّهِ بْنَ زِيَادٍ: فَقَالَ: وَاللَّهِ لَقَدِ اصْطَنَعَكَ أَبِي حَتَّى بَلَغْتَ بِاصْطِنَاعِهِ الْمَدَى الَّذِي تُجَارَى إِلَيْهِ وَلَا تُسَامَى، فَمَا شَكَرْتَ بَلَاءَهُ وَلَا جَازَيْتَهُ وَقَدَّمْتَ هَذَا، يَعْنِي يَزِيدَ، وَبَايَعْتَ لَهُ، وَاللَّهِ لَأَنَا خَيْرٌ مِنْهُ أَبًا وَأُمًّا وَنَفْسًا ! فَقَالَ مُعَاوِيَةُ: أَمَّا بَلَاءُ أَبِيكَ فَقَدْ يَحِقُّ عَلَيْكَ الْجَزَاءُ بِهِ، وَقَدْ كَانَ مِنْ شُكْرِي لِذَلِكَ أَنِّي قَدْ طَلَبْتُ بِدَمِهِ، وَأَمَّا فَضْلُ أَبِيكَ عَلَى أَبِيهِ فَهُوَ وَاللَّهِ خَيْرٌ مِنِّي، وَأَمَّا فَضْلُ أُمِّكَ عَلَى أُمِّهِ فَلَعَمْرِي امْرَأَةٌ مِنْ قُرَيْشٍ خَيْرٌ مِنِ امْرَأَةٍ مِنْ كَلْبٍ، وَأَمَّا فَضْلُكَ عَلَيْهِ فَوَاللَّهِ مَا أُحِبُّ أَنَّ الْغُوطَةَ مُلِئَتْ لِيَزِيدَ رِجَالًا مِثْلَكَ. فَقَالَ لَهُ يَزِيدُ: يَا أَمِيرَ الْمُؤْمِنِينَ ابْنُ عَمِّكَ وَأَنْتَ أَحَقُّ مَنْ نَظَرَ فِي أَمْرِهِ، قَدْ عَتَبَ عَلَيْكَ فَأَعْتِبْهُ. فَوَلَّاهُ حَرْبَ خُرَاسَانَ، وَوَلَّى إِسْحَاقَ بْنَ طَلْحَةَ خَرَاجَهَا وَكَانَ إِسْحَاقُ ابْنُ خَالَةِ مُعَاوِيَةَ، أُمُّهُ أُمُّ أَبَانٍ بِنْتُ عُتْبَةَ بْنِ رَبِيعَةَ، فَلَمَّا صَارَ بِالرَّيِّ مَاتَ إِسْحَاقُ فَوَلِيَ سَعِيدٌ حَرْبَهَا وَخَرَاجَهَا، فَلَمَّا قَدِمَ خُرَاسَانَ قَطَعَ النَّهْرَ إِلَى سَمَرْقَنْدَ، فَخَرَجَ إِلَيْهِ الصُّغْدَ فَتَوَاقَفُوا يَوْمًا إِلَى اللَّيْلِ وَلَمْ يَقْتَتِلُوا، فَقَالَ مَالِكُ بْنُ الرَّيْبِ: مَا زِلْتَ يَوْمَ الصُّغْدِ تُرْعِدُ وَاقِفًا مِنَ الْجُبْنِ حَتَّى خِفْتُ أَنْ تَتَنَصَّرَا فَلَمَّا كَانَ مِنَ الْغَدِ اقْتَتَلُوا فَهَزَمَهُمْ سَعِيدٌ وَحَصَرَهُمْ فِي مَدِينَتِهِمْ، فَصَالَحُوهُ وَأَعْطَوْهُ رَهْنًا مِنْهُمْ خَمْسِينَ غُلَامًا مِنْ أَبْنَاءِ عُظَمَائِهِمْ، فَسَارَ إِلَى تِرْمِذَ فَفَتَحَهَا صُلْحًا وَلَمْ يَفِ لِأَهْلِ سَمَرْقَنْدَ وَجَاءَ بِالْغِلْمَانِ مَعَهُ إِلَى الْمَدِينَةِ: وَكَانَ مِمَّنْ قُتِلَ مَعَهُ قُثَمُ بْنُ عَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ.
✧ The dismissal of Ibn Ziyād from Khurāsān and the appointment of Saʿīd b. ʿUthmān b. ʿAffān In the year fifty-six, Muʿāwiyah appointed Saʿīd b. ʿUthmān b. ʿAffān over Khurāsān. The reason for that was that he asked Muʿāwiyah to appoint him over Khurāsān, and he said: "ʿUbayd Allāh b. Ziyād is there." He said: "By Allah, my father favored you until by his favor you reached the utmost limit to which one may aspire and beyond which none may be challenged, yet you did not show gratitude for his kindness nor repay him, and you have put forward this one—meaning Yazīd—and pledged allegiance to him. By Allah, I am better than him in father, mother, and self!" Muʿāwiyah said: "As for your father's kindness, repayment for it is indeed incumbent upon you, and part of my gratitude for that was that I sought his blood. As for your father's superiority over his father, he is, by Allah, better than me. As for your mother's superiority over his mother, by my life, a woman of Quraysh is better than a woman of Kalb. As for your superiority over him, by Allah, I would not love that the Ghūṭah be filled for Yazīd with men like you." Then Yazīd said to him: "O Commander of the Faithful, he is your cousin, and you are the most entitled to look into his affair. He has reproached you, so satisfy him." So he appointed him over the war of Khurāsān, and appointed Isḥāq b. Ṭalḥah over its tax revenues. Isḥāq was the son of Muʿāwiyah's maternal aunt; his mother was Umm Abān bt. ʿUtbah b. Rabīʿah. When he reached al-Rayy, Isḥāq died, so Saʿīd took charge of its war and its tax revenues. When he arrived in Khurāsān, he crossed the river to Samarqand. The people of Ṣughd came out to him, and they stood facing each other for a day until nightfall without fighting. Mālik b. al-Rayb said: You kept trembling while standing on the day of Ṣughd from cowardice, until I feared you would become a Christian. The next day they fought, and Saʿīd defeated them and besieged them in their city. They made peace with him and gave him hostages from among them: fifty young boys from the sons of their nobles. Then he marched to Tirmidh and conquered it by treaty, but he did not fulfill his pledge to the people of Samarqand, and he brought the boys with him to Madinah. Among those who were killed with him was Qutham b. ʿAbbās b. ʿAbd al-Muṭṭalib.
Tarikh (al-Tabari) 2178No grade recorded
مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ أم حرام بنت ملحان أُمُّ حَرَامِ بِنْتُ مِلْحَانَ ، أُخْتُ أُمُّ سُلَيْمٍ: أَسْلَمَتْ وَبَايَعَتْ رَسُولَ اللَّهِ ﷺ، وَكَانَ ﷺ يَقِيلُ فِي بَيْتِهَا. وعَنْ أَنَسٍ، عَنْ أُمِّ حَرَامٍ أَنَّهَا قَالَتْ: بَيْنَا رَسُولُ اللَّهِ ﷺ قَائِلًا فِي بَيْتِي اسْتَيْقَظَ وَهُوَ يَضْحَكُ، فَقُلْتُ: بِأَبِي وَأُمِّي مَا يُضْحِكُكَ ؟ قَالَ: "عُرِضَ عَلَيَّ نَاسٌ مِنْ أُمَّتِي يَرْكَبُونَ ظَهْرَ هَذَا الْبَحْرِ كَالْمُلُوكِ عَلَى الْأَسِرَّةِ " فَقُلْتُ: ادْعُ اللَّهَ أَنْ يَجْعَلَنِي مِنْهُمْ، فَقَالَ: "اللَّهُمَّ اجْعَلْهَا مِنْهُمْ ". ثُمَّ نَامَ فَاسْتَيْقَظَ وَهُوَ يَضْحَكُ، فَقُلْتُ: بِأَبِي وَأُمِّي مَا يُضْحِكُكَ، قَالَ: عُرِضَ عَلَيَّ نَاسٌ مِنْ أُمَّتِي يَرْكَبُونَ هَذَا الْبَحْرَ كَالْمُلُوكِ عَلَى الْأَسِرَّةِ، فَقُلْتُ: ادْعُ اللَّهَ أَنْ يَجْعَلَنِي مِنْهُمْ، فَقَالَ: "أَنْتِ مِنَ الْأَوَّلِينَ ". فَغَزَتْ مَعَ عُبَادَةَ بْنِ الصَّامِتِ وَكَانَ زَوْجُهَا عُبَادَةَ بْنَ الصَّامِتِ فَوَقَصَتْهَا بَغْلَةٌ لَهَا شَهْبَاءُ فَوَقَعَتْ فَمَاتَتْ. قَالَ هَرَمُ بْنُ عَمَّارٍ: أَنَا رَأَيْتُ قَبْرَهَا وَوَقَفْتُ عَلَيْهِ بِالسَّاحِلِ بِفَاقِيسَ. وَقَالَ هِشَامُ بْنُ الْغَارِ: قَبْرُهَا بِقُبْرُصَ، وَهُمْ يَقُولُونَ: هَذَا قَبْرُ الْمَرْأَةِ الصَّالِحَةِ. جويرية بنت الحارث وَفِي هَذِهِ [ السَّنَةِ ] مَاتَتْ جُوَيْرِيَةُ بِنْتُ الْحَارِثِ زَوْجُ النَّبِيِّ ﷺ.
✧ Those of the notables who died in this year Umm Ḥarām bt. Milḥān, the sister of Umm Sulaym: She embraced Islam and gave allegiance to the Messenger of Allah ﷺ, and he ﷺ used to take a midday nap in her house. On the authority of Anas, from Umm Ḥarām, that she said: While the Messenger of Allah ﷺ was taking a midday nap in my house, he woke up laughing. I said, “May my father and mother be your ransom, what makes you laugh?” He said, “Some people of my community were shown to me riding on the surface of this sea like kings on thrones.” I said, “Supplicate Allah to make me one of them.” He said, “O Allah, make her one of them.” Then he slept and woke up laughing. I said, “May my father and mother be your ransom, what makes you laugh?” He said, “Some people of my community were shown to me riding on this sea like kings on thrones.” I said, “Supplicate Allah to make me one of them.” He said, “You are among the first ones.” She went on a military expedition with ʿUbādah b. al-Ṣāmit, and her husband was ʿUbādah b. al-Ṣāmit. A gray mule of hers threw her and she fell and died. Haram b. ʿAmmār said: I myself saw her grave and stood by it on the coast at Fāqīs. Hishām b. al-Ghār said: Her grave is in Cyprus, and they say, “This is the grave of the righteous woman.” Juwayriyah bt. al-Ḥārith In this [year] Juwayriyah bt. al-Ḥārith, the wife of the Prophet ﷺ, died.
Tarikh (al-Tabari) 2179No grade recorded
وفي سَنَةُ سَبْعٍ وَخَمْسِينَ فِيهَا كَانَ مَشْتَى عَبْدِ اللَّهِ بْنِ قَيْسٍ بِأَرْضِ الرُّومِ. قَالَ الْوَاقِدِيُّ: وَفِي شَوَّالِهَا عَزَلَ مُعَاوِيَةُ مَرْوَانَ بْنَ الْحَكَمِ عَنِ الْمَدِينَةِ وَوَلَّى عَلَيْهَا الْوَلِيدَ بْنَ عُتْبَةَ بْنِ أَبِي سُفْيَانَ ، وَهُوَ الَّذِي حَجَّ بِالنَّاسِ فِي هَذِهِ السَّنَةِ ; لِأَنَّهُ صَارَتْ إِلَيْهِ إِمْرَةُ الْمَدِينَةِ، وَكَانَ عَلَى الْكُوفَةِ الضَّحَّاكُ بْنُ قَيْسٍ، وَعَلَى الْبَصْرَةِ عُبَيْدَ اللَّهِ بْنُ زِيَادٍ، وَعَلَى خُرَاسَانَ سَعِيدُ بْنُ عُثْمَانَ.
✧ The Year 57 AH In it was the winter expedition of ʿAbd Allāh b. Qays in the land of the Byzantines. Al-Wāqidī said: In Shawwāl of it, Muʿāwiyah dismissed Marwān b. al-Ḥakam from Madinah and appointed over it al-Walīd b. ʿUtbah b. Abī Sufyān, and he is the one who led the people in the ḥajj in this year, because the governorship of Madinah came to him. Over al-Kūfah was al-Ḍaḥḥāk b. Qays, over al-Baṣrah was ʿUbayd Allāh b. Ziyād, and over Khurāsān was Saʿīd b. ʿUthmān.
Tarikh (al-Tabari) 2180No grade recorded
مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ عُثْمَانُ بْنُ حُنَيْفِ بْنِ وَاهِبِ عُثْمَانُ بْنُ حُنَيْفٍ الْأَنْصَارِيُّ الْأَوْسِيُّ ، وَهُوَ أَخُو عُبَادَةَ وَسَهْلٍ ابْنَيْ حُنَيْفٍ بَعَثَهُ عُمَرُ بْنُ الْخَطَّابِ ؓ عَلَى خَرَاجِ السَّوَادِ، وَرِزْقُهُ كُلَّ يَوْمٍ رُبْعُ شَاةٍ وَخَمْسَةُ دَرَاهِمَ، وَأَمَرَهُ أَنْ يَمْسَحَ السَّوَادَ، فَلَمْ يَزَلْ عَلَى ذَلِكَ. وَلَمَّا قُتِلَ عُثْمَانُ بَعَثَهُ عَلِيُّ بْنُ أَبِي طَالِبٍ وَالِيًا عَلَى الْبَصْرَةِ فَلَمْ يَزَلْ بِهَا حَتَّى قَدِمَ عَلَيْهِ طَلْحَةُ وَالزُّبَيْرُ فَقَاتَلَهُمْ ثُمَّ اصْطَلَحُوا وَكَتَبُوا بَيْنَهُمْ كِتَابًا بِالْمُوَادَعَةِ عَلَى أَنَّ دَارَ الْإِمَارَةِ وَالْمَسْجِدَ وَبَيْتَ الْمَالِ إِلَى عُثْمَانَ بْنِ حُنَيْفٍ، وَيَنْزِلُ طَلْحَةُ وَالزُّبَيْرُ وَعَائِشَةُ حَيْثُ شَاءُوا مِنَ الْبَصْرَةِ. وَتُوُفِّيَ عُثْمَانُ بْنُ حُنَيْفٍ فِي خِلَافَةِ مُعَاوِيَةَ. وَلَهُ فِي " الْمُسْنَدِ " وَ " السُّنَنِ " حَدِيثُ الْأَعْمَى الَّذِي سَأَلَ رَسُولَ اللَّهِ ﷺ أَنْ يَدْعُوَ لَهُ لِيَرُدَّ اللَّهُ عَلَيْهِ ضَوْءَ بَصَرِهِ، فَرَدَّهُ اللَّهُ عَلَيْهِ. وَلَهُ حَدِيثٌ آخَرُ عِنْدَ النَّسَائِيِّ، وَلَمْ أَرَ أَحَدًا أَرَّخَ وَفَاتَهُ بِهَذِهِ السَّنَةِ سِوَى ابْنِ الْجَوْزِيِّ. وَاللَّهُ أَعْلَمُ. وَفِي هَذِهِ السَّنَةِ مَاتَ عَبْدُ اللَّهِ بْنُ عَامِرٍ ، وَقِيلَ: سَنَةَ تِسْعٍ وَخَمْسِينَ. وَعَبْدُ اللَّهِ بْنُ قُدَامَةَ السَّعْدِيُّ ، وَلَهُ صُحْبَةٌ، وَقِيلَ: هُوَ عَبْدُ اللَّهِ بْنُ عَمْرِو بْنِ وَقْدَانَ السَّعْدِيُّ، وَإِنَّمَا قِيلَ لَهُ السَّعْدِيُّ لِأَنَّ أَبَاهُ اسْتُرْضِعَ فِي بَنِي سَعْدِ بْنِ بَكْرٍ، وَهُوَ مِنْ بَنِي عَامِرِ بْنِ لُؤَيٍّ: وَعُثْمَانُ بْنُ شَيْبَةَ بْنِ أَبِي طَلْحَةَ الْعَبْدَرِيُّ، وَهُوَ جَدُّ بَنِي شَيْبَةَ سَدَنَةِ الْكَعْبَةِ، وَمِفْتَاحُهَا مَعَهُمْ إِلَى الْآنَ، وَأَسْلَمَ يَوْمَ الْفَتْحِ، وَقِيلَ يَوْمَ حُنَيْنٍ، وَجَبَيْرُ بْنُ مَطْعِمِ بْنِ نَوْفَلٍ الْقُرَشِيُّ، لَهُ صُحْبَةٌ. وَأُمُّ سَلَمَةَ زَوْجُ النَّبِيِّ ﷺ وَقِيلَ: بَقِيَتْ إِلَى قَتْلِ الْحُسَيْنِ.
✧ Those among the notables who died in this year: ʿUthmān b. Ḥunayf b. Wāhib, ʿUthmān b. Ḥunayf al-Anṣārī al-Awsī, who was the brother of ʿUbādah and Sahl, the two sons of Ḥunayf. ʿUmar b. al-Khaṭṭāb ؓ sent him over the land tax of the Sawād, with a daily provision of a quarter of a sheep and five dirhams, and ordered him to survey the Sawād, and he remained in that post. When ʿUthmān was killed, ʿAlī b. Abī Ṭālib sent him as governor of Baṣrah, and he remained there until Ṭalḥah and al-Zubayr came against him and he fought them. Then they made peace and wrote among themselves a treaty of non-aggression, stipulating that the governor's residence, the mosque, and the treasury would remain under ʿUthmān b. Ḥunayf, while Ṭalḥah, al-Zubayr, and ʿĀʾishah could settle wherever they wished in Baṣrah. ʿUthmān b. Ḥunayf died during the caliphate of Muʿāwiyah. In the "Musnad" and the "Sunan" he has the ḥadīth of the blind man who asked the Messenger of Allah ﷺ to supplicate for him so that Allah might restore his eyesight, and Allah restored it. He has another ḥadīth in al-Nasāʾī, and I have not seen anyone date his death to this year except Ibn al-Jawzī. And Allah knows best. In this year ʿAbd Allāh b. ʿĀmir died; it is also said in the year fifty-nine. And ʿAbd Allāh b. Qudāmah al-Saʿdī, who was a Companion; it is said he is ʿAbd Allāh b. ʿAmr b. Waqdān al-Saʿdī. He was called al-Saʿdī because his father was nursed among Banū Saʿd b. Bakr, though he was from Banū ʿĀmir b. Luʾayy. And ʿUthmān b. Shaybah b. Abī Ṭalḥah al-ʿAbdarī, who was the ancestor of Banū Shaybah, the custodians of the Kaʿbah, whose key remains with them to this day. He embraced Islam on the day of the conquest, or it is said on the day of Ḥunayn. And Jubayr b. Muṭʿim b. Nawfal al-Qurashī, a Companion. And Umm Salamah, the wife of the Prophet ﷺ; it is said she remained alive until the killing of al-Ḥusayn.
Tarikh (al-Tabari) 2181No grade recorded
وفي سَنَةُ ثَمَانٍ وَخَمْسِينَ كان: غَزْوُ مَالِكِ بْنِ عَبْدِ اللَّهِ الْخَثْعَمِيُّ أَرْضَ الرُّومِ . وَقُتِلَ يَزِيدُ بْنُ شَجَرَةَ فِي الْبَحْرِ فِي السُّفُنِ. وَقِيلَ: إِنَّ الَّذِي شَتَّى بِأَرْضِ الرُّومِ فِي هَذِهِ السَّنَةِ عَمْرُو بْنُ يَزِيدَ الْجُهَنِيُّ، وَالَّذِي غَزَا فِي الْبَحْرِ جُنَادَةُ بْنُ أَبِي أُمَيَّةَ.
✧ In the year fifty-eight AH: There occurred: The expedition of Mālik b. ʿAbd Allāh al-Khathʿamī to the land of the Byzantines. And Yazīd b. Shajara was killed at sea in the ships. It is said: The one who wintered in the land of the Byzantines in this year was ʿAmr b. Yazīd al-Juhanī, and the one who raided by sea was Junāda b. Abī Umayya.
Tarikh (al-Tabari) 2182No grade recorded
عَزْلِ الضَّحَّاكِ عَنِ الْكُوفَةِ وَاسْتِعْمَالِ ابْنِ أُمِّ الْحَكَمِ وَفي سنة ثمان وخمسين وَلَّى مُعَاوِيَةُ الْكُوفَةَ عَبْدَ الرَّحْمَنِ بْنَ عَبْدِ اللَّهِ بْنِ عُثْمَانَ بْنِ رَبِيعَةَ الثَّقَفِيَّ . وَهُوَ ابْنُ أُمِّ الْحَكَمِ أُخْتِ مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ، وَعَزَلَ عَنْهَا الضَّحَّاكَ بْنَ قَيْسٍ. وَفِي عَمَلِهِ فِي هَذِهِ السَّنَةِ خَرَجَتِ الطَّائِفَةُ الَّتِي حَبَسَهَا الْمُغِيرَةُ بْنُ شُعْبَةَ فِي السِّجْنِ مِنَ الْخَوَارِجِ الَّذِينَ كَانُوا بَايَعُوا الْمُسْتَوْرِدَ، فَظَفَرَ بِهِمْ فَاسْتَوْدَعَهُمُ السِّجْنَ، فَلَمَّا مَاتَ الْمُغِيرَةُ خَرَجُوا مِنَ السِّجْنِ، فَجَمَعَ حَيَّانُ بْنُ ظَبْيَانَ أَصْحَابَهُ ثُمَّ حَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ، ثُمَّ قَالَ: أَمَّا بَعْدُ، فَإِنَّ اللَّهَ عَزَّ وَجَلَّ كَتَبَ عَلَيْنَا الْجِهَادَ، فَمِنَّا مَنْ قَضَى نَحْبَهُ وَمِنَّا مَنْ يَنْتَظِرُ، وَأُولَئِكَ هُمُ الْأَبْرَارُ الْفَائِزُونَ بِفِعْلِهِمْ، فَمَنْ كَانَ مِنْكُمْ يُرِيدُ اللَّهَ وَثَوَابَهُ فَلْيَسْلُكْ سَبِيلَ أَصْحَابِهِ. وَقَالَ مُعَاذُ بْنُ جُوَيْنٍ [الطَّائِيُّ ]: يَا أَهْلَ الْإِسْلَامِ، إِنَّا وَاللَّهِ لَوْ عَلِمْنَا أَنَّا إِذَا تَرَكْنَا جِهَادَ الظَّلَمَةِ وَإِنْكَارَ الْجَوْرِ، كَانَ لَنَا بِهِ عِنْدَ اللَّهِ عُذْرٌ، لَكَانَ تَرْكُهُ أَيْسَرَ عَلَيْنَا وَأَخَفَّ مِنْ رُكُوبِهِ، وَلَكِنَّا قَدْ عَلِمْنَا وَاسْتَيْقَنَّا أَنَّهُ لَا عُذْرَ لَنَا. ثُمَّ قَالَ: ابْسُطْ يَدَكَ نُبَايِعْكَ، فَبَايَعَهُ وَبَايَعَهُ الْقَوْمُ، فَضَرَبُوا عَلَى يَدِ حَيَّانَ فَبَايَعُوهُ وَذَلِكَ فِي إِمَارَةِ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللَّهِ، ثُمَّ أَنَّ الْقَوْمَ اجْتَمَعُوا فِي مَنْزِلِ مُعَاذِ بْنِ جُوَيْنٍ، فَقَالَ لَهُمْ حَيَّانُ: عِبَادَ اللَّهِ، أَشِيرُوا بِرَأْيِكُمْ، أَيْنَ تَأْمُرُونِي أَنْ أَخْرُجَ ؟ فَقَالَ لَهُ مُعَاذٌ: إِنِّي أَرَى أَنْ تَسِيرَ بِنَا إِلَى حُلْوَانَ فَإِنَّهَا كُورَةٌ بَيْنَ السَّهْلِ وَالْجَبَلِ، وَبَيْنَ الْمِصْرِ وَالثَّغْرِ، فَمَنْ كَانَ يَرَى رَأْيَنَا مِنْ أَهْلِ الْمِصْرِ وَالثَّغْرِ وَالْجِبَالِ وَالسَّوَادِ لَحِقَ بِنَا. فَقَالَ لَهُ حَيَّانُ: عَدُوُّكَ مُعَاجِلُكَ قَبْلَ اجْتِمَاعِ النَّاسِ إِلَيْكَ، فَلَا يَتْرُكُوكُمْ حَتَّى يَجْتَمِعَ النَّاسُ إِلَيْكُمْ، وَلَكِنْ رَأَيْتُ أَنْ أَخْرُجَ مَعَكُمْ فِي جَانِبِ الْكُوفَةِ ثُمَّ نُقَاتِلُهُمْ حَتَّى نَلْحَقَ بِرَبِّنَا، فَإِنِّي [وَاللَّهِ ] قَدْ عَلِمْتُ أَنَّكُمْ لَا تَقْدِرُونَ وَأَنْتُمْ دُونَ الْمِائَةِ رَجُلٍ أَنْ تَهْزِمُوا عَدُوَّكُمْ، وَلَا أَنْ تَشْتَدَّ نِكَايَتُكُمْ فِيهِمْ، وَلَكِنْ مَتَى عَلِمَ اللَّهُ أَنَّكُمْ قَدْ أَجْهَدْتُمْ أَنْفُسَكُمْ فِي جِهَادِ عَدُوِّهِ وَعَدُوِّكُمْ كَانَ لَكُمْ بِهِ الْعُذْرُ، وَخَرَجْتُمْ مِنَ الْإِثْمِ. قَالُوا: رَأْيُنَا رَأْيُكَ، فَقَالَ لَهُمْ عُدَيْسُ بْنُ عُرْقُوبٍ: اخْرُجُوا بِجَانِبٍ مِنْ مِصْرِهِمْ هَذَا فَقَاتِلُوا، فَقَالُوا: لَنْ يُخَالِفَكَ، فَمَكَثُوا حَتَّى إِذَا كَانَ آخِرَ سَنَةٍ مِنْ سِنِي ابْنِ أُمِّ الْحَكَمِ فِي أَوَّلِ يَوْمٍ مِنْ رَبِيعٍ الْآخَرِ اجْتَمَعُوا إِلَى حَيَّانَ، فَقَالَ: يَا قَوْمُ، وَاللَّهِ الَّذِي لَا إِلَهَ غَيْرُهُ مَا سُرِرْتُ قَطُّ فِي الدُّنْيَا بَعْدَ مَا أَسْلَمْتُ سُرُورِي بِخُرُوجِي هَذَا عَلَى الظَّلَمَةِ، إِنِّي قَدْ رَأَيْتُ أَنْ نَخْرُجَ حَتَّى نَنْزِلَ جَانِبَ دَارِ جَرِيرٍ، فَإِذَا خَرَجَ إِلَيْكُمُ الْأَحْزَابُ نَاجَزْتُمُوهُمْ، فَقَالَ عُدَيْسُ بْنُ عُرْقُوبٍ: إِذَا قَاتَلْتَهُمْ فِي جَوْفِ الْمِصْرِ قَاتَلَنَا الرِّجَالُ وَصَعِدَ النِّسَاءُ وَالصِّبْيَانُ وَالْإِمَاءُ، فَرَمَوْنَا بِالْحِجَارَةِ، فَقَالَ رَجُلٌ مِنْهُمْ: انْزِلُوا بِنَا مِنْ وَرَاءِ الْجِسْرِ، فَقَالَ مُعَاذٌ: لَا بَلْ سِيرُوا بِنَا فَلْنَنْزِلْ بَانِقِيَا فَمَا أَسْرَعَ مَا يَأْتِيكُمْ عَدُوُّكُمْ، فَإِذَا كَانَ ذَلِكَ اسْتَقْبَلْنَا الْقَوْمَ وَجَعَلْنَا الْبُيُوتَ فِي ظُهُورِنَا، فَقَاتَلْنَاهُمْ مِنْ وَجْهٍ وَاحِدٍ، فَخَرَجُوا فَبُعِثَ إِلَيْهِمْ جَيْشٌ فَقُتِلُوا جَمِيعًا.
✧ The dismissal of al-Ḍaḥḥāk from al-Kūfah and the appointment of Ibn Umm al-Ḥakam. In the year fifty-eight, Muʿāwiyah appointed ʿAbd al-Raḥmān b. ʿAbd Allāh b. ʿUthmān b. Rabīʿah al-Thaqafī as governor of al-Kūfah. He is Ibn Umm al-Ḥakam, the sister of Muʿāwiyah b. Abī Sufyān, and he dismissed al-Ḍaḥḥāk b. Qays from it. During his governorship in this year, the group of Khārijites whom al-Mughīrah b. Shuʿbah had imprisoned—those who had pledged allegiance to al-Mustawrid and whom he had captured and consigned to prison—came out. When al-Mughīrah died, they came out of prison. Ḥayyān b. Ẓabyān gathered his companions, praised and extolled Allah, then said: Now then, Allah, Mighty and Majestic, has prescribed fighting for us. Among us are those who have fulfilled their vow and among us are those who await, and those are the righteous who succeed by their deeds. So whoever of you desires Allah and His reward, let him follow the path of his companions. Muʿādh b. Juwayn [al-Ṭāʾī] said: O people of Islam, by Allah, if we knew that if we abandoned fighting the oppressors and denouncing tyranny we would have an excuse before Allah, then abandoning it would be easier and lighter for us than undertaking it. But we know and are certain that we have no excuse. Then he said: Stretch out your hand, we will pledge allegiance to you. So he pledged allegiance to him, and the people pledged allegiance to him. They struck the hand of Ḥayyān and pledged allegiance to him, and that was during the governorship of ʿAbd al-Raḥmān b. ʿAbd Allāh. Then the people gathered in the house of Muʿādh b. Juwayn, and Ḥayyān said to them: Servants of Allah, give me your counsel: where do you command me to go out? Muʿādh said to him: I think that you should march us to Ḥulwān, for it is a district between the plain and the mountain, and between the garrison city and the frontier. Whoever from the people of the garrison city, the frontier, the mountains, or the cultivated land holds our view will join us. But Ḥayyān said to him: Your enemy will attack you before the people gather to you, and they will not leave you until the people gather to you. But I think that I should go out with you on the side of al-Kūfah, then fight them until we meet our Lord. For by Allah, I know that you, being fewer than a hundred men, cannot rout your enemy, nor can your damage to them be severe. But when Allah knows that you have exerted yourselves in fighting His enemy and your enemy, you will have the excuse for it, and you will depart free of sin. They said: Our view is your view. Then ʿUdays b. ʿUrqūb said to them: Go out on one side of this garrison city of theirs and fight. They said: We will not oppose you. So they stayed until the last year of Ibn Umm al-Ḥakam's term, on the first day of Rabīʿ al-Ākhir, when they gathered to Ḥayyān. He said: O people, by Allah besides whom there is no god, I have never rejoiced in this world after I became Muslim as much as I rejoice in this going out of mine against the oppressors. I think we should go out until we camp on the side of Dār Jarīr. When the confederates come out against you, you engage them in battle. ʿUdays b. ʿUrqūb said: If you fight them in the heart of the garrison city, the men will fight us, and the women, children, and slave women will climb up and stone us. A man among them said: Take us down on the far side of the bridge. Muʿādh said: Rather, march us and let us camp at Bāniqiyā. How quickly your enemy will come to you! When that happens, we will face the people and put the houses behind our backs, and fight them from one direction. So they went out, and an army was sent against them, and they were all killed.
Tarikh (al-Tabari) 2183No grade recorded
وَفِي سنة ثمان وخمسين طَرَدَ أَهْلُ الْكُوفَةِ عَبْدَ الرَّحْمَنِ بْنَ أُمِّ الْحِكَمِ وَذَلِكَ أَنَّهُ أَسَاءَ السِّيرَةَ فِيهِمْ، فَطَرَدُوهُ، فَلَحِقَ بِمُعَاوِيَةَ وَهُوَ خَالُهُ، فَقَالَ لَهُ: أُوَلِّيكَ خَيْرًا مِنْهَا مِصْرَ، فَوَلَّاهُ، فَتَوَجَّهَ إِلَيْهَا، وَبَلَغَ مُعَاوِيَةَ بْنَ حُدَيْجٍ السَّكُونِيَّ الْخَبَرُ، فَخَرَجَ إِلَيْهِ وَاسْتَقْبَلَهُ عَلَى مَرْحَلَتَيْنِ مِنْ مِصْرَ، فَقَالَ لَهُ: ارْجِعْ إِلَى خَالِكَ فَلَعَمْرِي لَا تَسِيرُ فِينَا سِيرَتَكَ فِي إِخْوَانِنَا مِنْ أَهْلِ الْكُوفَةِ. فَرَجَعَ إِلَى مُعَاوِيَةَ، ثُمَّ أَقْبَلَ مُعَاوِيَةُ بْنُ حُدَيْجٍ وَافِدًا، فَدَخَلَ عَلَيْهِ وَعِنْدَهُ أُمُّ الْحَكَمِ، فَقَالَتْ: مَنْ هَذَا يَا أَمِيرَ الْمُؤْمِنِينَ ؟ قَالَ: هَذَا مُعَاوِيَةُ بْنُ حُدَيْجٍ، قَالَتْ: لَا مَرْحَبًا بِهِ، "تَسْمَعُ بِالْمُعَيْدِيِّ خَيْرٌ مِنْ أَنْ تَرَاهُ " فَقَالَ: عَلَى رِسْلِكِ يَا أُمَّ الْحَكَمِ، أَمَا وَاللَّهِ لَقَدْ تَزَوَّجْتِ فَمَا أَكْرَمْتِ وَوَلَدْتِ فَمَا أَنْجَبْتِ، أَرَدْتِ أَنْ يَلِيَ ابْنُكِ الْفَاسِقُ عَلَيْنَا فَيَسِيرُ فِينَا كَمَا سَارَ فِي إِخْوَانِنَا مِنْ أَهْلِ الْكُوفَةِ مَا كَانَ اللَّهُ لِيُرِيَهُ ذَلِكَ، وَلَوْ فَعَلَ ذَلِكَ لَضَرَبْنَاهُ ضَرْبًا يُطَأْطِئُ مِنْهُ، فَقَالَ لَهَا مُعَاوِيَةُ: كَفَى.
✧ In the year fifty-eight, the people of Kufa expelled ʿAbd al-Raḥmān b. Umm al-Ḥakam. That was because he behaved badly among them, so they expelled him. He joined Muʿāwiyah, his maternal uncle, who said to him: “I shall appoint you to something better than it—Egypt.” So he appointed him, and he set out toward it. The news reached Muʿāwiyah b. Ḥudayj al-Sakūnī, and he went out and met him at a distance of two stages from Egypt. He said to him: “Return to your maternal uncle, for by my life, you will not conduct yourself among us as you conducted yourself among our brothers of the people of Kufa.” So he returned to Muʿāwiyah. Then Muʿāwiyah b. Ḥudayj came as a delegate and entered upon him while Umm al-Ḥakam was with him. She said: “Who is this, O Commander of the Faithful?” He said: “This is Muʿāwiyah b. Ḥudayj.” She said: “No welcome to him: ‘To hear of al-Muʿaydī is better than to see him.’” He said: “Gently, O Umm al-Ḥakam. By God, you married but did not honor, and you gave birth but did not produce noble offspring. You wanted your dissolute son to govern us and conduct himself among us as he conducted himself among our brothers of the people of Kufa. God would not let him see that. Had he done that, we would have struck him a blow that would make him bow his head.” Muʿāwiyah said to her: “Enough.”
Tarikh (al-Tabari) 2184No grade recorded
قِصَّةُ ابْنِ أُمِّ الْحَكَمِ مَعَ الْأَعْرَابِيِّ وَجَرَتْ لِعَبْدِ الرَّحْمَنِ ابْنِ أُمِّ الْحَكَمِ قِصَّةٌ عَجِيبَةٌ فعَنْ هِشَامِ بْنِ عُرْوَةَ، قَالَ: أَذِنَ مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ يَوْمًا، فَكَانَ فِيمَنْ دَخَلَ عَلَيْهِ فَتًى مِنْ بَنِي عُذْرَةَ، فَلَمَّا أَخَذَ النَّاسُ مَجَالِسَهُمْ قَامَ الْفَتَى الْعُذْرِيُّ بَيْنَ السِّمَاطَيْنِ ثُمَّ أَنْشَأَ يَقُولُ شِعْرًا مَضْمُونُهُ التَّشَوُّقُ إِلَى زَوْجَتِهِ سُعَادَ مُعَاوِيَ يَا ذَا الْفَضْلِ وَالْحُكْمِ وَالْعَقْلِ وَذَا الْبِرِّ وَالْإِحْسَانِ وَالْجُودِ وَالْبَذْلِ أَتَيْتُكَ لَمَّا ضَاقَ فِي الْأَرْضِ مَسْلَكِي وَأَنْكَرْتُ مِمَّا قَدْ أُصِبْتُ بِهِ عَقْلِي فَفَرِّجْ كَلَاكَ اللَّهُ عَنِّي فَإِنَّنِي لَقِيتُ الَّذِي لَمْ يَلْقَهُ أَحَدٌ قَبْلِي وَخُذْ لِي هَدَاكَ اللَّهُ حَقِّي مِنَ الَّذِي رَمَانِي بِسَهْمٍ كَانَ أَهْوَنَهُ قَتْلِي وَكُنْتُ أُرَجِّيَ عَدْلَهُ إِنْ أَتَيْتُهُ فَأَكْثَرَ تِرْدَادِي مَعَ الْحَبْسِ وَالْكَبْلِ فَطَلَّقْتُهَا مِنْ جَهْدِ مَا قَدْ أَصَابَنِي فَهَذَا أَمِيرُ الْمُؤْمِنِينَ مِنَ الْعَذَلِ فَقَالَ مُعَاوِيَةُ: ادْنُ بَارَكَ اللَّهُ عَلَيْكَ، مَا خَطْبُكَ ؟ فَقَالَ: أَطَالَ اللَّهُ بَقَاءَ أَمِيرِ الْمُؤْمِنِينَ، إِنَّنِي رَجُلٌ مِنْ بَنِي عُذْرَةَ، تَزَوَّجْتُ ابْنَةَ عَمٍّ لِي، وَكَانَتْ لِي صِرْمَةٌ مِنْ إِبِلٍ وَشُوَيْهَاتٌ، فَأَنْفَقْتُ ذَلِكَ عَلَيْهَا، فَلَمَّا أَصَابَتْنِي نَائِبَةُ الزَّمَانِ وَحَادِثَاتُ الدَّهْرِ رَغِبَ عَنِّي أَبُوهَا، وَكَانَتْ جَارِيَةً فِيهَا الْحَيَاءُ وَالْكَرَمُ، فَكَرِهَتْ مُحَالَفَةَ أَبِيهَا، فَأَتَيْتُ عَامِلَكَ ابْنَ أُمِّ الْحَكَمِ فَذَكَرْتُ ذَلِكَ لَهُ، وَبَلَغَهُ جَمَالُهَا، فَأَعْطَى أَبَاهَا عَشْرَةَ آلَافِ دِرْهَمٍ وَتَزَوَّجَهَا وَأَخَذَنِي فَحَبَسَنِي وَضَيَّقَ عَلَيَّ، فَلَمَّا أَصَابَنِي مَسُّ الْحَدِيدِ وَأَلَمُ الْعَذَابِ طَلَّقْتُهَا، وَقَدْ أَتَيْتُكَ يَا أَمِيرَ الْمُؤْمِنِينَ وَأَنْتَ غِيَاثُ الْمَحْرُوبِ وَسَنَدُ الْمَسْلُوبِ، فَهَلْ مِنْ فَرَجٍ، ثُمَّ بَكَى وَقَالَ فِي بُكَائِهِ: فِي الْقَلْبِ مِنِّي نَارٌ وَالنَّارُ فِيهَا شَرَارُ وَالْجِسْمُ مِنِّي نَحِيلٌ وَاللَّوْنُ فِيهِ اصْفِرَارُ وَالْعَيْنُ تَبْكِي بِشَجْوٍ وَدَمْعُهَا مِدْرَارُ وَالْحُبُّ دَاءٌ عَسِيرٌ فِيهِ الطَّبِيبُ يَحَارُ حَمَلْتُ مِنْهُ عَظِيمًا فَمَا عَلَيْهِ اصْطِبَارٌ فَلَيْسَ لَيْلِي بِلَيْلٍ وَلَا نَهَارِي نَهَارُ فَرَقَّ لَهُ مُعَاوِيَةُ وَكَتَبَ لَهُ إِلَى ابْنِ أُمِّ الْحَكَمِ كِتَابًا غَلِيظًا، وَكَتَبَ فِي آخِرِهِ يَقُولُ: رَكِبْتَ أَمْرًا عَظِيمًا لَسْتُ أَعْرِفُهُ أَسْتَغْفِرُ اللَّهَ مِنْ جَوْرِ امْرِئٍ زَانٍ قَدْ كُنْتَ تُشْبِهُ صُوفِيًّا لَهُ كُتُبٌ مِنَ الْفَرَائِضِ أَوْ آثَارِ فُرْقَانٍ حَتَّى أَتَانِي الْفَتَى الْعُذْرِيُّ مُنْتَحِبًا يَشْكُو إِلَيَّ بِحَقٍّ غَيْرِ بُهْتَانٍ أَعْطَى الْإِلَهُ عُهُودًا لَا أَجِيشُ بِهَا أَوْ لَا فَبُرِّئْتَ مِنْ دِينٍ وَإِيمَانٍ إِنْ أَنْتَ رَاجَعْتَنِي فِيمَا كَتَبْتُ بِهِ لَأَجْعَلَنَّكَ لَحْمًا عِنْدَ عُقْبَانٍ طَلِّقْ سُعَادَ وَفَارِقْهَا بِمُجْتَمَعٍ وَأَشْهِدْ عَلَى ذَاكَ نَصْرًا وَابْنَ ظَبْيَانِ فَمَا سَمِعْتُ كَمَا بُلِّغْتُ مِنْ عَجَبٍ وَلَا فِعَالُكَ حَقًّا فِعْلُ فِتْيَانٍ فَلَمَّا وَرَدَ كِتَابُ مُعَاوِيَةَ عَلَى ابْنِ أُمِّ الْحَكَمِ تَنَفَّسَ الصُّعَدَاءَ وَقَالَ: وَدِدْتُ أَنَّ أَمِيرَ الْمُؤْمِنِينَ خَلَّى بَيْنِي وَبَيْنَهَا سَنَةً ثُمَّ عَرَضَنِي عَلَى السَّيْفِ، وَجَعَلَ يُؤَامِرُ نَفْسَهُ فِي طَلَاقِهَا فَلَا يَقْدِرُ، فَلَمَّا أَزْعَجَهُ الْوَفْدُ طَلَّقَهَا، ثُمَّ قَالَ: يَا سُعَادُ، اخْرُجِي، فَخَرَجَتْ شَكِلَةً غَنِجَةً، ذَاتَ هَيْئَةٍ وَجَمَالٍ، فَلَمَّا رَآهَا الْوَفْدُ قَالُوا: مَا تَصْلُحُ هَذِهِ إِلَّا لِأَمِيرِ الْمُؤْمِنِينَ لَا لِأَعْرَابِيٍّ، وَكَتَبَ جَوَابَ كِتَابِهِ يَقُولُ: لَا تَحْنَثَنَّ أَمِيرَ الْمُؤْمِنِينَ فَقَدْ أَوْفَى بِعَهْدِكَ فِي رِفْقٍ وَإِحْسَانٍ وَمَا رَكِبْتُ حَرَامًا حَيْثُ أَعْجَبَنِي فَكَيْفَ سُمِّيتُ بِاسْمِ الْخَائِنِ الزَّانِ وَسَوْفَ يَأْتِيكَ شَمْسٌ لَا خَفَاءَ بِهَا أَبْهَى الْبَرِيَّةِ مِنْ إِنْسٍ وَمِنْ جَانٍ حَوْرَاءُ يَقْصُرُ عَنْهَا الْوَصْفُ إِنْ وُصِفَتْ أَقُولُ ذَلِكَ فِي سِرٍّ وَإِعْلَانٍ فَلَمَّا وَرَدَ الْكِتَابُ عَلَى مُعَاوِيَةَ، قَالَ: إِنْ كَانَتْ أُعْطِيَتْ حُسْنَ النِّعْمَةِ عَلَى هَذِهِ الصِّفَةِ فَهِيَ أَكْمَلُ الْبَرِيَّةِ، فَاسْتَنْطَقَهَا فَإِذَا هِيَ أَحْسَنُ النَّاسِ كَلَامًا وَأَكْمَلُهُمْ شَكْلًا وَدِلًّا، فَقَالَ: يَا أَعْرَابِيُّ فَهَلْ مِنْ سَلْوٍ عَنْهَا بِأَفْضَلِ الرَّغْبَةِ، قَالَ: نَعَمْ إِذَا فَرَّقْتَ بَيْنَ رَأْسِي وَجَسَدِي، ثُمَّ أَنْشَأَ يَقُولُ: لَا تَجْعَلْنِي وَالْأَمْثَالُ تُضْرَبُ بِي كَالْمُسْتَغِيثِ مِنَ الرَّمْضَاءِ بِالنَّارِ ارْدُدْ سُعَادَ عَلَى حَيْرَانَ مُكْتَئِبٍ يُمْسِي وَيُصْبِحُ فِي هَمٍّ وَتِذْكَارِ قَدْ شَفَّهُ قَلَقٌ مَا مِثْلُهُ قَلَقٌ وَأُسْعِرَ الْقَلْبُ مِنْهُ أَيَّ إِسْعَارِ وَاللَّهِ وَاللَّهِ لَا أَنْسَى مَحَبَّتَهَا حَتَّى أُغَيَّبَ فِي رَمْسٍ وَأَحْجَارِ كَيْفَ السَّلْوُ وَقَدْ هَامَ الْفُؤَادُ بِهَا وَأَصْبَحَ الْقَلْبُ عَنْهَا غَيْرَ صَبَّارِ قَالَ: فَغَضِبَ مُعَاوِيَةُ غَضَبًا شَدِيدًا، ثُمَّ قَالَ لَهَا: اخْتَارِي إِنْ شِئْتِ أَنَا، وَإِنْ شِئْتِ ابْنَ أُمِّ الْحَكَمِ، وَإِنْ شِئْتِ الْأَعْرَابِيَّ. فَأَنْشَأَتْ سُعَادُ وَارْتَجَزَتْ تَقُولُ: هَذَا وَإِنْ أَصْبَحَ فِي الْخِمَارِ وَكَانَ فِي نَقْصٍ مِنَ الْيَسَارِ أَكْثَرُ عِنْدِي مِنْ أَبِي وَجَارِي وَصَاحِبِ الدِّرْهَمِ وَالدِّينَارِ أَخْشَى إِذَا غَدَرْتُ حَرَّ النَّارِ فَقَالَ مُعَاوِيَةُ: خُذْهَا لَا بَارَكَ اللَّهُ لَكَ فِيهَا. فَارْتَجَزَ الْأَعْرَابِيُّ يَقُولُ: خَلُّوا عَنِ الطَّرِيقِ لِلْأَعْرَابِيِّ أَلَمْ تَرِقُّوا وَيْحَكُمْ لِمَا بِي قَالَ: فَضَحِكَ مُعَاوِيَةُ وَأَمَرَ لَهُ بِعَشْرَةِ آلَافِ دِرْهَمٍ وَنَاقَةٍ وَوِطَاءٍ. وَأَمَرَ بِهَا فَأُدْخِلَتْ فِي بَعْضِ قُصُورِهِ حَتَّى انْقَضَتْ عِدَّتُهَا مِنَ ابْنِ أُمِّ الْحَكَمِ، ثُمَّ أَمَرَ بِدَفْعِهَا إِلَى الْأَعْرَابِيِّ.
✧ The story of Ibn Umm al-Ḥakam with the Bedouin A strange story happened regarding ʿAbd al-Raḥmān b. Umm al-Ḥakam. On the authority of Hishām b. ʿUrwah, who said: Muʿāwiyah b. Abī Sufyān held audience one day, and among those who entered upon him was a young man from Banū ʿUdhrah. When the people had taken their seats, the ʿUdhrī youth stood between the two rows, then began to recite poetry whose purport was longing for his wife Suʿād: Muʿāwiyah, O possessor of excellence, judgment, and intellect, and of piety, kindness, generosity, and liberality, I have come to you when my path on earth became constricted, And I denied, because of what had befallen me, my reason. So relieve me, may God protect you, for I Have encountered what no one before me has encountered. And take for me, may God guide you, my right against the one Who struck me with an arrow whose lightest [wound] would have killed me. I had hoped for his justice if I came to him, But he increased my shuttling back and forth along with imprisonment and fetters. So I divorced her out of the distress of what had befallen me, And here is the Commander of the Faithful to judge the blame. Muʿāwiyah said: "Come near, may God bless you. What is your affair?" He said: "May God prolong the life of the Commander of the Faithful. I am a man from Banū ʿUdhrah. I married my cousin, and I had a small herd of camels and a few sheep, and I spent that on her. When the calamities of time and the misfortunes of fate befell me, her father turned away from me. She was a girl possessed of modesty and generosity, so she disliked opposing her father. I came to your governor Ibn Umm al-Ḥakam and mentioned that to him, and he had heard of her beauty. He gave her father ten thousand dirhams and married her, then seized me and imprisoned me and pressed hard upon me. When the touch of iron and the pain of torture afflicted me, I divorced her. I have come to you, O Commander of the Faithful, for you are the succor of the oppressed and the support of the plundered. Is there any relief?" Then he wept and said in his weeping: In my heart is a fire, and the fire has sparks, And my body is emaciated, and my color has turned yellow. The eye weeps with grief, and its tears pour down, And love is a severe disease in which the physician is bewildered. I have borne from it a great thing for which there is no endurance, So my night is not night, nor is my day day. Muʿāwiyah felt compassion for him and wrote him a harsh letter to Ibn Umm al-Ḥakam. At the end of it he wrote, saying: You have committed a grave matter that I do not recognize; I seek God's forgiveness from the injustice of a fornicating man. You used to resemble a Sufi who has books Of religious obligations or traces of the Qurʾān, Until the ʿUdhrī youth came to me weeping, Complaining to me with a true claim, not slander. God has given covenants I shall not break, Or else you are absolved of religion and faith. If you send back to me regarding what I have written, I will make you flesh before vultures. Divorce Suʿād and leave her in an assembly, And call to witness for that Naṣr and Ibn Ẓabyān. I have never heard of such a wonder as has been reported to me, Nor is your deed truly the deed of young men. When Muʿāwiyah's letter reached Ibn Umm al-Ḥakam, he heaved a deep sigh and said: "I wish the Commander of the Faithful had left me alone with her for a year and then had me executed by the sword." He began to deliberate with himself about divorcing her, but he was unable. When the delegation urged him, he divorced her. Then he said: "O Suʿād, come out." She came out coquettish and flirtatious, possessed of appearance and beauty. When the delegation saw her, they said: "This one is fit only for the Commander of the Faithful, not for a Bedouin." He wrote his reply, saying: Do not break your oath, Commander of the Faithful, for I Have fulfilled your covenant with gentleness and kindness. I committed no forbidden act when she pleased me, So how have I been called by the name of the treacherous fornicator? A sun will come to you, undisguised, The most radiant of creation, of humans and jinn, A ḥūrī beyond description if described; I say that in secret and in public. When the letter reached Muʿāwiyah, he said: "If she has been given the beauty of grace as described, then she is the most perfect of creation." He asked her to speak, and behold, she was the best of people in speech and the most perfect in form and coquetry. He said: "O Bedouin, is there any consolation from her with the best of desire?" He said: "Yes, when you separate my head from my body." Then he began to say: Do not make me, when proverbs are coined about me, Like one who seeks help from the burning ground with fire. Return Suʿād to a bewildered, sorrowful man Who spends evening and morning in grief and remembrance. Anxiety has emaciated him, the like of which no anxiety exists, And the heart has been set ablaze by her with the utmost blaze. By God, by God, I will not forget her love Until I am hidden in a grave and under stones. How can there be consolation when the heart is infatuated with her, And the heart has become unable to endure without her? He said: Muʿāwiyah became extremely angry, then said to her: "Choose: if you wish, me; if you wish, Ibn Umm al-Ḥakam; if you wish, the Bedouin." Suʿād began and recited in rajaz: This one, even if he has become in the veil And was in deficiency of wealth, Is dearer to me than my father and my neighbor And the possessor of dirham and dinar. I fear, if I betray, the heat of the Fire. Muʿāwiyah said: "Take her, may God not bless you in her." The Bedouin recited in rajaz, saying: Clear the way for the Bedouin! Have you no pity, woe to you, for what is in me? He said: Muʿāwiyah laughed and ordered for him ten thousand dirhams, a she-camel, and bedding. He ordered that she be brought into one of his palaces until her waiting period from Ibn Umm al-Ḥakam ended, then ordered that she be handed over to the Bedouin.
Tarikh (al-Tabari) 2185No grade recorded
خُرُوجِ طَوَّافِ بْنِ غَلَّاقٍ كَانَ قَوْمٌ مِنَ الْخَوَارِجِ بِالْبَصْرَةِ يَجْتَمِعُونَ إِلَى رَجُلٍ اسْمُهُ جِدَارٌ فَيَتَحَدَّثُونَ عِنْدَهُ وَيَعِيبُونَ السُّلْطَانَ، فَأَخَذَهُمُ ابْنُ زِيَادٍ فَحَبَسَهُمْ ثُمَّ دَعَا بِهِمْ وَعَرَضَ عَلَيْهِمْ أَنْ يَقْتُلَ بَعْضُهُمْ بَعْضًا وَيُخَلِّيَ سَبِيلَ الْقَاتِلِينَ، فَفَعَلُوا، فَأَطْلَقَهُمْ، وَكَانَ مِمَّنْ قَتَلَ طَوَّافٌ، فَعَذَلَهُمْ أَصْحَابُهُمْ وَقَالُوا: قَتَلْتُمْ إِخْوَانَكُمْ ! قَالُوا: أُكْرِهْنَا وَقَدْ يُكْرَهُ الرَّجُلُ عَلَى الْكُفْرِ وَهُوَ مُطَمْئِنٌ بِالْإِيمَانِ. وَنَدِمَ طَوَّافٌ وَأَصْحَابُهُ، فَقَالَ طَوَّافٌ: أَمَا مِنْ تَوْبَةٍ ؟ فَكَانُوا يَبْكُونَ، وَعَرَضُوا عَلَى أَوْلِيَاءِ مَنْ قَتَلُوا الدِّيَةَ فَأَبَوْا، وَعَرَضُوا عَلَيْهِمُ الْقَوَدَ فَأَبَوْا وَلَقِيَ طَوَّافٌ الْهَثْهَاتَ بْنَ ثَوْرٍ السَّدُوسِيَّ فَقَالَ لَهُ: أَمَا تَرَى لَنَا مِنْ تَوْبَةٍ ؟ فَقَالَ: مَا أَجِدُ لَكَ إِلَّا آيَةً فِي كِتَابِ اللَّهِ، عَزَّ وَجَلَّ، قَوْلَهُ: ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ هَاجَرُوا مِنْ بَعْدِ مَا فُتِنُوا ثُمَّ جَاهَدُوا وَصَبَرُوا إِنَّ رَبَّكَ مِنْ بَعْدِهَا لَغَفُورٌ رَحِيمٌ. فَدَعَا طَوَّافٌ أَصْحَابَهُ إِلَى الْخُرُوجِ وَإِلَى أَنْ يَفْتِكُوا بِابْنِ زِيَادٍ، فَبَايَعُوهُ فِي سَنَةِ ثَمَانٍ وَخَمْسِينَ، وَكَانُوا سَبْعِينَ رَجُلًا مِنْ بَنِي عَبْدِ الْقَيْسِ بِالْبَصْرَةِ، فَسَعَى بِهِمْ رَجُلٌ مِنْ أَصْحَابِهِمْ إِلَى ابْنِ زِيَادٍ، فَبَلَغَ ذَلِكَ طَوَّافًا فَعَجَّلَ الْخُرُوجَ، فَخَرَجُوا مِنْ لَيْلَتِهِمْ فَقَتَلُوا رَجُلًا، وَمَضَوْا إِلَى الْجَلْجَاءِ، فَنَدَبَ ابْنُ زِيَادٍ الشُّرَطَ الْبُخَارِيَّةَ، فَقَاتَلُوهُمْ، فَانْهَزَمَ الشُّرَطُ حَتَّى دَخَلُوا الْبَصْرَةَ وَاتَّبَعُوهُمْ، وَذَلِكَ يَوْمُ عِيدِ الْفِطْرِ، وَكَثَّرَهُمُ النَّاسُ فَقَاتَلُوا فَقُتِلُوا، وَبَقِيَ طَوَّافٌ فِي سِتَّةِ نَفَرٍ، وَعَطِشَ فَرَسُهُ فَأَقْحَمَهُ الْمَاءَ، فَرَمَاهُ الْبُخَارِيَّةُ بِالنُّشَّابِ حَتَّى قَتَلُوهُ وَصَلَبُوهُ، ثُمَّ دَفَنَهُ أَهْلُهُ، فَقَالَ شَاعِرٌ مِنْهُمْ: يَا رَبِّ هَبْ لِي التُّقَى وَالصِّدْقَ فِي ثَبَتٍ وَاكْفِ الْمُهِمَّ فَأَنْتَ الرَّازِقُ الْكَافِي حَتَّى أَبِيعَ الَّتِي تَفْنَى بِآخِرَةٍ تَبْقَى عَلَى دِينِ مِرْدَاسٍ وَطَوَّافِ وَكَهْمَسٍ وَأَبِي الشَّعْثَاءِ إِذْ نَفَرُوا إِلَى الْإِلَهِ ذَوِي أَخْبَابِ زَحَّافِ
✧ The rising of Ṭawwāf b. Ghallāq There was a group of Kharijites in al-Baṣrah who used to gather at the house of a man named Jidār and converse in his presence, criticizing the authorities. Ibn Ziyād seized them and imprisoned them. Then he summoned them and proposed that they kill one another, and he would release those who had killed. They did so, and he set them free. Among those who killed was Ṭawwāf. Their companions reproached them, saying: "You killed your brothers!" They replied: "We were compelled, and a man may be compelled to disbelief while his heart is at rest in faith." Ṭawwāf and his companions felt remorse. Ṭawwāf said: "Is there no repentance?" They wept and offered blood money to the heirs of those they had killed, but they refused. They offered them retaliation, but they refused. Ṭawwāf met al-Hathhāth b. Thawr al-Sadūsī and said to him: "Do you not see any repentance for us?" He said: "I find nothing for you but a verse from the Book of Allah, Mighty and Majestic, His saying: 'Then, indeed your Lord, to those who emigrated after they had been compelled, and then strove and were patient—indeed, your Lord, after that, is Forgiving and Merciful.' Then Ṭawwāf summoned his companions to rise up and assassinate Ibn Ziyād. They pledged allegiance to him in the year fifty-eight. They were seventy men of Banū ʿAbd al-Qays in al-Baṣrah. A man from among their companions informed Ibn Ziyād of them. That reached Ṭawwāf, so he hastened to set out. They departed that very night, killed a man, and proceeded to al-Jaljāʾ. Ibn Ziyād dispatched the Bukhārī shurṭah, and they fought them. The shurṭah were routed and entered al-Baṣrah, and they pursued them. That was the day of ʿĪd al-Fiṭr. The people swelled their numbers, and they fought and were killed. Ṭawwāf remained with six men. His horse became thirsty, so he plunged it into the water. The Bukhārī shurṭah shot arrows at him until they killed him and crucified him. Then his family buried him. A poet from among them said: O Lord, grant me piety and truthfulness in firmness, and suffice me in what is important, for You are the Provider, the Sufficer. Until I sell that which perishes for the Hereafter, Abiding upon the religion of Mirdās and Ṭawwāf, And Kahmas and Abū al-Shaʿthāʾ, when they fled to God, men of sincere hearts, pressing forward.
Tarikh (al-Tabari) 2186No grade recorded
ذِكْرُ قَتْلِ عُرْوَةَ ابْنِ أُدَيَّةَ وَغَيْرِهِ مِنَ الْخَوَارِجِ وَفِي سنة ثمان وخمسين اشْتَدَّ عُبَيْدُ اللَّهِ بْنُ زِيَادٍ عَلَى الْخَوَارِجِ فَقَتَلَ مِنْهُمْ صَبْرًا جَمَاعَةً كَثِيرَةً، وَفِي الْحَرْبِ جَمَاعَةً أُخْرَى، وَمِمَّنْ قَتَلَ مِنْهُمْ صَبْرًا عُرْوَةُ بْنُ أَدِيَةَ. وَسَبَبُ ذَلِكَ أَنَّ ابْنَ زِيَادٍ خَرَجَ فِي رِهَانٍ لَهُ، فَلَمَّا جَلَسَ يَنْتَظِرُ الْخَيْلَ اجْتَمَعَ النَّاسُ وَفِيهِمْ عُرْوَةُ بْنُ أَدِيَةَ، فَأَقْبَلَ عَلَى ابْنِ زِيَادٍ، فَقَالَ: خَمْسٌ كُنَّ فِي الْأُمَمِ [قَبْلَنَا ]، فَقَدْ صِرْنَ فِينَا: أَتَبْنُونَ بِكُلِّ رِيعٍ آيَةً تَعْبَثُونَ وَتَتَّخِذُونَ مَصَانِعَ لَعَلَّكُمْ تَخْلُدُونَ وَإِذَا بَطَشْتُمْ بَطَشْتُمْ جَبَّارِينَ وَذَكَرَ خَصْلَتَيْنِ نَسِيَهُمَا الرَّاوِي، فَلَمَّا قَالَ ذَلِكَ ظَنَّ ابْنُ زِيَادٍ أَنَّهُ لَمْ يَجْتَرِئْ عَلَى مِثْلِ ذَلِكَ إِلَّا وَمَعَهُ جَمَاعَةٌ مِنْ أَصْحَابِهِ، فَقَامَ فَرَكِبَ وَتَرَكَ رِهَانَهُ، فَقِيلَ لِعُرْوَةَ: مَا صَنَعْتَ، وَاللَّهِ لَيَقْتُلَنَّكَ. فَتَوَارَى، فَطَلَبَهُ ابْنُ زِيَادٍ فَهَرَبَ وَأَتَى الْكُوفَةَ، فَأُخِذَ وَقُدِمَ بِهِ عَلَى ابْنِ زِيَادٍ، فَقَطَعَ يَدَيْهِ وَرِجْلَيْهِ وَقَتَلَهُ، وَقَتَلَ ابْنَتَهُ. وَأَمَّا أَخُوهُ أَبُو بِلَالٍ مِرْدَاسٌ فَكَانَ عَابِدًا مُجْتَهِدًا عَظِيمَ الْقَدْرِ فِي الْخَوَارِجِ، وَشَهِدَ صِفِّينَ مَعَ عَلِيٍّ فَأَنْكَرَ التَّحْكِيمَ، وَشَهِدَ النَّهْرَوَانَ مَعَ الْخَوَارِجِ، وَكَانَتِ الْخَوَارِجُ كُلُّهَا تَتَوَلَّاهُ، وَرَأَى عَلَى ابْنِ عَامِرٍ قَبَاءً أَنْكَرَهُ فَقَالَ: هَذَا لِبَاسُ الْفُسَّاقِ ! فَقَالَ أَبُو بَكْرَةَ: لَا تَقُلْ هَذَا لِلسُّلْطَانِ فَإِنَّ مَنْ أَبْغَضَ السُّلْطَانَ أَبْغَضَهُ اللَّهُ، وَكَانَ لَا يَدِينُ بِالِاسْتِعْرَاضِ، وَيُحَرِّمُ خُرُوجَ النِّسَاءِ، وَيَقُولُ لَا نُقَاتِلُ إِلَّا مَنْ قَاتَلَنَا وَلَا نَجْبِي إِلَّا مَنْ حَمَيْنَا. وَكَانَتِ الْبَثْجَاءُ، امْرَأَةٌ مِنْ بَنِي يَرْبُوعٍ، تُحَرِّضُ عَلَى ابْنِ زِيَادٍ وَتَذْكُرُ تَجَبُّرَهُ وَسُوءَ سِيرَتِهِ، وَكَانَتْ مِنَ الْمُجْتَهِدَاتِ، فَذَكَرَهَا ابْنُ زِيَادٍ، فَقَالَ لَهَا أَبُو بِلَالٍ: إِنَّ التَّقِيَّةَ لَا بَأْسَ بِهَا فَتَغَيَّبِي فَإِنَّ هَذَا الْجَبَّارَ قَدْ ذَكَرَكِ. قَالَتْ: أَخْشَى أَنْ يَلْقَى أَحَدٌ بِسَبَبِي مَكْرُوهًا. فَأَخَذَهَا ابْنُ زِيَادٍ فَقَطَعَ يَدَيْهَا وَرِجْلَيْهَا، فَمَرَّ بِهَا أَبُو بِلَالٍ فِي السُّوقِ فَعَضَّ عَلَى لِحْيَتِهِ وَقَالَ: أَهَذِهِ أَطْيَبُ نَفْسًا بِالْمَوْتِ مِنْكَ يَا مِرْدَاسُ ؟ مَا مِيتَةٌ أُمُوتُهَا أَحَبُّ إِلَيَّ مِنْ مِيتَةِ الْبَثْجَاءِ ! وَمَرَّ أَبُو بِلَالٍ بِبَعِيرٍ قَدْ طُلِيَ بِقَطِرَانٍ فَغُشِيَ عَلَيْهِ ثُمَّ أَفَاقَ فَتَلَا: سَرَابِيلُهُمْ مِنْ قَطِرَانٍ وَتَغْشَى وُجُوهَهُمُ النَّارُ. ثُمَّ إِنَّ ابْنَ زِيَادٍ أَلَحَّ فِي طَلَبِ الْخَوَارِجِ فَمَلَأَ مِنْهُمُ السِّجْنَ وَأَخَذَ النَّاسَ بِسَبَبِهِمْ وَحَبَسَ أَبَا بِلَالٍ قَبْلَ أَنْ يَقْتُلَ أَخَاهُ عُرْوَةَ، فَرَأَى السَّجَّانُ عِبَادَتَهُ فَأَذِنَ لَهُ كُلَّ لَيْلَةٍ فِي إِتْيَانِ أَهْلِهِ، فَكَانَ يَأْتِيهِمْ لَيْلًا وَيَعُودُ مَعَ الصُّبْحِ، وَكَانَ صَدِيقٌ لِمِرْدَاسٍ يُسَامِرُ ابْنَ زِيَادٍ، فَذَكَرَ ابْنُ زِيَادٍ الْخَوَارِجَ لَيْلَةً فَعَزَمَ عَلَى قَتْلِهِمْ، فَانْطَلَقَ صَدِيقُ مِرْدَاسٍ إِلَيْهِ فَأَعْلَمَهُ الْخَبَرَ، وَبَاتَ السَّجَّانُ بِلَيْلَةِ سُوءٍ خَوْفًا أَنْ يَعْلَمَ مِرْدَاسٌ فَلَا يَرْجِعُ، فَلَمَّا كَانَ الْوَقْتُ الَّذِي كَانَ يَعُودُ فِيهِ إِذَا بِهِ قَدْ أَتَى، فَقَالَ لَهُ السَّجَّانُ: أَمَا بَلَغَكَ مَا عَزَمَ عَلَيْهِ الْأَمِيرُ ؟ قَالَ: بَلَى قَالَ: ثُمَّ جِئْتَ ؟ قَالَ: نَعَمْ لَمْ يَكُنْ جَزَاؤُكَ مِنِّي مَعَ إِحْسَانِكَ إِلَيَّ أَنْ تُعَاقَبَ. وَأَصْبَحَ عُبَيْدُ اللَّهِ فَقَتَلَ الْخَوَارِجَ، فَلَمَّا أُحْضِرَ مِرْدَاسٌ قَامَ السَّجَّانُ، وَكَانَ ظِئْرًا لِعُبَيْدِ اللَّهِ، فَشَفَعَ فِيهِ وَقَصَّ عَلَيْهِ قِصَّتَهُ، فَوَهَبَهُ لَهُ وَخَلَّى سَبِيلَهُ. ثُمَّ إِنَّهُ خَافَ ابْنَ زِيَادٍ فَخَرَجَ فِي أَرْبَعِينَ رَجُلًا إِلَى الْأَهْوَازِ، فَكَانَ إِذَا اجْتَازَ بِهِ مَالٌ أَخَذَ مِنْهُ عَطَاءَهُ وَعَطَاءَ أَصْحَابِهِ ثُمَّ يَرُدُّ الْبَاقِي، فَلَمَّا سَمِعَ ابْنُ زِيَادٍ خَبَرَهُمْ بَعَثَ إِلَيْهِمْ جَيْشًا عَلَيْهِمْ أَسْلَمُ بْنُ زُرْعَةَ الْكِلَابِيُّ سَنَةَ سِتِّينَ، وَقِيلَ: أَبُو حُصَيْنٍ التَّمِيمِيُّ، وَكَانَ الْجَيْشُ أَلْفَيْ رَجُلٍ، فَلَمَّا وَصَلُوا إِلَى أَبِي بِلَالٍ نَاشَدَهُمُ اللَّهَ أَنْ يُقَاتِلُوهُ فَلَمْ يَفْعَلُوا، وَدَعَاهُمْ أَسْلَمُ إِلَى مُعَاوَدَةِ الْجَمَاعَةِ، فَقَالُو: أَتَرُدُّونَنَا إِلَى ابْنِ زِيَادٍ الْفَاسِقِ ؟ فَرَمَى أَصْحَابُ أَسْلَمَ رَجُلًا مِنْ أَصْحَابِ أَبِي بِلَالٍ فَقَتَلُوهُ، فَقَالَ أَبُو بِلَالٍ: قَدْ بَدَءُوكُمْ بِالْقِتَالِ. فَشَدَّ الْخَوَارِجُ عَلَى أَسْلَمَ وَأَصْحَابِهِ شَدَّةً رَجُلٍ وَاحِدٍ فَهَزَمُوهُمْ فَقَدِمُوا الْبَصْرَةَ، فَلَامَ ابْنُ زِيَادٍ أَسْلَمَ وَقَالَ: هَزَمَكَ أَرْبَعُونَ وَأَنْتَ فِي أَلْفَيْنِ، لَا خَيْرَ فِيكَ ! فَقَالَ: لَأَنْ تَلُومَنِي وَأَنَا حَيٌّ خَيْرٌ مِنْ أَنْ تُثْنِيَ عَلَيَّ وَأَنَا مَيِّتٌ. فَكَانَ الصِّبْيَانُ إِذَا رَأَوْا أَسْلَمَ صَاحُوا بِهِ: أَمَا أَبُو بِلَالٍ وَرَاءَكَ ! فَشَكَا ذَلِكَ إِلَى ابْنِ زِيَادٍ، فَنَهَاهُمْ فَانْتَهَوْا. ( وَقَالَ رَجُلٌ مِنَ الْخَوَارِجِ: أَأَلْفَا مُؤْمِنٍ مِنْكُمْ زَعَمْتُمْ وَيَقْتُلُهُمْ بِآسِكَ أَرْبَعُونَا كَذَبْتُمْ لَيْسَ ذَاكَ كَمَا زَعَمْتُمْ وَلَكِنَّ الْخَوَارِجَ مُؤْمِنُونَا [ هِيَ الْفِئَةُ الْقَلِيلَةُ قَدْ عَلِمْتُمْ عَلَى الْفِئَةِ الْكَثِيرَةِ يُنْصَرُونَا ]
✧ Mention of the killing of ʿUrwah b. Udayyah and others among the Khawārij. In the year fifty-eight, ʿUbayd Allāh b. Ziyād intensified his severity against the Khawārij. He put to death a large group of them by execution, and another group in battle. Among those he killed by execution was ʿUrwah b. Udayyah. The reason for that was that Ibn Ziyād went out for one of his horse races. When he sat down waiting for the horses, the people gathered, and among them was ʿUrwah b. Udayyah. He turned to Ibn Ziyād and said: "Five traits existed among the nations before us, and they have now come to exist among us: 'Do you build on every height a monument for amusement? And take for yourselves palaces, that perhaps you may abide forever? And when you strike, you strike as tyrants.'" And he mentioned two other traits which the narrator forgot. When he said that, Ibn Ziyād suspected that he would not have dared to say such a thing unless a group of his companions was with him. So he rose, mounted, and abandoned his race. It was said to ʿUrwah: "What have you done? By God, he will surely kill you." So he went into hiding. Ibn Ziyād sought him, but he fled and came to al-Kūfah. He was seized and brought to Ibn Ziyād, who cut off his hands and feet and killed him, and he killed his daughter. As for his brother Abū Bilāl Mirdās, he was a devout worshipper, extremely earnest, of great standing among the Khawārij. He witnessed Ṣiffīn with ʿAlī and rejected the arbitration, and he witnessed al-Nahrawān with the Khawārij. All of the Khawārij held him in affection. He saw on Ibn ʿĀmir a striped cloak which he disapproved of and said: "This is the garment of the wicked!" Abū Bakrah said: "Do not say this to the ruler, for whoever hates the ruler, God hates him." He did not hold to indiscriminate killing, and he forbade the going out of women, and he used to say: "We fight only those who fight us, and we collect tribute only from those whom we protect." Al-Bathjāʾ, a woman of Banū Yarbūʿ, used to stir up people against Ibn Ziyād and mention his tyranny and his evil conduct. She was one of the most earnest in worship. Ibn Ziyād mentioned her, so Abū Bilāl said to her: "Dissimulation is permissible, so go into hiding, for this tyrant has mentioned you." She said: "I fear that someone may meet with harm because of me." Ibn Ziyād seized her and cut off her hands and feet. Abū Bilāl passed by her in the market, and he bit his beard and said: "Are you more content with death than you, O Mirdās? No death I could die is dearer to me than the death of al-Bathjāʾ!" And Abū Bilāl passed by a camel smeared with tar and fainted; then he regained consciousness and recited: "Their garments of liquid pitch and fire covering their faces." Then Ibn Ziyād persisted in seeking out the Khawārij, filling the prison with them and seizing people on their account. He had imprisoned Abū Bilāl before he killed his brother ʿUrwah. The jailer observed his worship, so he permitted him every night to go to his family. He would go to them at night and return at dawn. A friend of Mirdās used to converse with Ibn Ziyād at night. One night Ibn Ziyād mentioned the Khawārij and resolved to kill them. Mirdās's friend went to him and informed him of the news. The jailer spent a miserable night, fearing that Mirdās would learn of it and not return. But at the time when he used to return, he came. The jailer said to him: "Has the news not reached you of what the emir has resolved?" He said: "Yes." He said: "Then you came anyway?" He said: "Yes. It would not be proper for me, given your kindness to me, that you should be punished on my account." In the morning, ʿUbayd Allāh killed the Khawārij. When Mirdās was brought forward, the jailer, who was a foster brother of ʿUbayd Allāh, stood up and interceded for him and told his story, so he granted him to him and set him free. Then he feared Ibn Ziyād, so he departed with forty men to al-Ahwāz. Whenever he came upon wealth, he took from it his stipend and the stipends of his companions, then returned the rest. When Ibn Ziyād heard of them, he sent against them an army under Aslam b. Zurʿah al-Kilābī in the year sixty—and it is also said: Abū Ḥuṣayn al-Tamīmī—and the army numbered two thousand men. When they reached Abū Bilāl, he adjured them by God not to fight him, but they did not comply. Aslam called on them to return to the community, but they said: "Will you return us to Ibn Ziyād the transgressor?" Then Aslam's men shot and killed a man among Abū Bilāl's companions. Abū Bilāl said: "They have started fighting you." The Khawārij charged against Aslam and his companions with the charge of a single man and routed them. They came to al-Baṣrah, and Ibn Ziyād blamed Aslam and said: "Forty men routed you while you were with two thousand? There is no good in you!" He said: "That you should blame me while I am alive is better than that you praise me when I am dead." When the boys saw Aslam, they would shout at him: "Is Abū Bilāl behind you?" He complained of that to Ibn Ziyād, and he forbade them, and they stopped. ( A man of the Khawārij said: 'Do you claim they are two thousand believers of yours, yet forty of them at Āsik kill them? You have lied; it is not as you claimed, but the Khawārij are the believers. They are the small party, as you have known, who are aided against the large party.' )
Tarikh (al-Tabari) 2187No grade recorded
مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ سَعِيدُ بْنُ الْعَاصِ بْنِ سَعِيدِ بْنِ الْعَاصِ سَعِيدُ بْنُ الْعَاصِ بْنِ سَعِيدِ بْنِ الْعَاصِ بْنِ أُمَيَّةَ بْنِ عَبْدِ شَمْسِ بْنِ عَبْدِ مُنَافٍ الْقُرَشِيُّ الْأُمَوِيُّ ، يُكَنَّى أَبَا عُثْمَانَ، وَيُكَنَّى أَبَا سَعِيدٍ: جَدُّهُ أَبُو أُحَيْحَةَ، قَتَلَ أَبُوهُ الْعَاصِ يَوْمَ بَدْرٍ كَافِرًا، وَقُبِضَ رَسُولُ اللَّهِ ﷺ وَلِسَعِيدٍ تِسْعُ سِنِينَ. وَكَانَ سَعِيدٌ كَرِيمًا، اسْتَسْقَى يَوْمًا مِنْ دَارٍ بِالْمَدِينَةِ، ثُمَّ عَرَضَ صَاحِبُ الدَّارِ الدَّارَ لِلْبَيْعِ، فَقَالَ: لِمَ يَبِيعُهَا ؟ قَالُوا: عَلَيْهِ دَيْنٌ أَرْبَعَةُ آلَافِ دِينَارٍ، فَقَالَ: إِنَّ لَهُ لَحُرْمَةً لِسَقْيِهِ إِيَّانَا. فَرَكِبَ إِلَيْهِ وَمَعَهُ غَرِيمُهُ، فَقَالَ لِلْغَرِيمِ: هِيَ لَكَ عَلَيَّ، وَقَالَ لِصَاحِبِ الدَّارِ: اسْتَمْتِعْ بِدَارِكَ. وَكَانَ النَّاسُ يَتَعَشَّوْنَ عِنْدَهُ، وَكَانَ فِيهِمْ رَجُلٌ مِنَ الْقُرَّاءِ افْتَقَرَ، فَقَالَتْ لَهُ زَوْجَتُهُ: قَدْ بَلَغَنَا عَنْ أَمِيرِنَا هَذَا كَرَمٌ فَاذْكُرْ لَهُ حَالَكَ فَلَعَلَّهُ أَنْ يُنِيلَنَا شَيْئًا، فَقَالَ: وَيْحَكِ، لَا تُخْلِقِي وَجْهِي، قَالَتْ: فَاذْكُرْ لَهُ عَلَى كُلِّ حَالٍ. فَتَصَرَّمَ النَّاسُ لَيْلَةً عَنْهُ، وَثَبَتَ الرَّجُلُ، فَقَالَ: سَعِيدٌ: أَظُنُّ جُلُوسَكَ لِحَاجَةٍ، فَسَكَتَ، فَقَالَ لِغِلْمَانِهِ: تَنَحُّوا، ثُمَّ قَالَ لَهُ: رَحِمَكَ اللَّهُ، إِنَّمَا أَنَا وَأَنْتَ فَاذْكُرْ حَاجَتَكَ، فَسَكَتَ، فَأَطْفَأَ السِّرَاجَ ثُمَّ قَالَ: رَحِمَكَ اللَّهُ، لَسْتَ تَرَى وَجْهِي فَاذْكُرْ حَاجَتَكَ، فَقَالَ: أَصْلَحَ اللَّهُ الْأَمِيرَ، لَقَدْ أَصَابَتْنَا حَاجَةٌ فَأَحْبَبْتُ ذِكْرَهَا لَكَ، فَقَالَ: إِذَا أَصْبَحْتَ فَالْقَ فُلَانًا وَكِيلِي. فَلَمَّا أَصْبَحَ الرَّجُلُ لَقِيَ الْوَكِيلَ، فَقَالَ لَهُ: إِنَّ الْأَمِيرَ قَدْ أَمَرَ لَكَ بِشَيْءٍ فَائْتِ بِمَنْ يَحْمِلُهُ مَعَكَ، فَقَالَ: مَا عِنْدِي مَنْ يَحْمِلُ، ثُمَّ انْصَرَفَ إِلَى زَوْجَتِهِ فَأَخْبَرَهَا الْخَبَرَ وَجَعَلَ يَلُومُهَا وَيَقُولُ: مَا أَظُنُّهُ أَمَرَ لِي إِلَّا بِقَوْصَرَةِ تَمْرٍ وَقَفِيزِ بَزٍّ وَذَهَبَ مَاءُ وَجْهِي، لَوْ كَانَتْ دَرَاهِمَ أَعْطَانِيهَا، فَقَالَتْ لَهُ امْرَأَتُهُ: يَا هَذَا، قَدْ بَلَغَ بِنَا الْأَمْرُ مَا تَرَى فَمَهْمَا أَعْطَاكَ فَإِنَّهُ يُقَوِّتُنَا، فَأَتَى الْوَكِيلَ، فَقَالَ: أَيْنَ تَكُونُ ؟ أَخْبَرْتُ الْأَمِيرَ أَنَّهُ لَيْسَ عِنْدَكَ مَنْ يَحْمِلُ فَأَمَرَنِي أَنْ أُوَجِّهَ مَعَكَ مَنْ يَحْمِلُ مَعَكَ مَا أَمَرَ بِهِ، ثُمَّ أَخْرَجَ إِلَيْهِ ثَلَاثَةً مِنَ السُّودَانِ عَلَى رَأْسِ كُلِّ وَاحِدٍ مِنْهُمْ بَدْرَةُ دَرَاهِمَ وَقَالَ: امْضُوا مَعَهُ، فَلَمَّا بَلَغَ الرَّجُلُ بَابَ مَنْزِلِهِ فَتَحَ بَدْرَةً مِنْهَا فَأَخْرَجَ دَرَاهِمَ وَدَفَعَهَا إِلَى السُّودَانِ وَقَالَ: انْصَرِفُوا، قَالُوا: إِلَى أَيْنَ، نَحْنُ عَبِيدُكَ، إِنَّهُ مَا حَمَلَ مَمْلُوكٌ لِلْأَمِيرِ قَطُّ هَدِيَّةً إِلَى أَحَدٍ فَرَجَعَ الْمَمْلُوكُ إِلَى مِلْكِهِ. قَالَ: فَصَلَحَتْ حَالُ الرَّجُلِ. وَلَمَّا احْتَضَرَ سَعِيدٌ قَالَ لِبَنِيهِ: لَا يَفْقِدَنَّ مِنِّي إِخْوَانِي غَيْرَ وَجْهِي، فَاصْنَعُوا لَهُمْ مَا كُنْتُ أَصْنَعُ، وَأَجْرُوا عَلَيْهِمْ مَا كُنْتُ أُجْرِي، فَاكْفُوهُمْ مَئُونَةَ الطَّلَبِ، فَإِنَّ الرَّجُلَ إِذَا طَلَبَ الْحَاجَةَ اضْطَرَبَتْ أَرْكَانُهُ وَارْتَعَدَتْ فَرَائِصُهُ مَخَافَةَ أَنْ يُرَدَّ، فَوَاللَّهِ لَرَجُلٌ يَتَمَلْمَلُ عَلَى فِرَاشِهِ يَرَاكُمْ مَوْضِعًا لِحَاجَةٍ أَعْظَمُ عَلَيْكُمْ مِنَّةً مِنْكُمْ عَلَيْهِ بِمَا تُعْطُونَهُ. وعن خَالِدُ بْنُ سَعِيدٍ، عَنْ أَبِيهِ، عَنِ ابْنِ عُمَرَ، قَالَ: جَاءَتِ امْرَأَةٌ إِلَى رَسُولِ اللَّهِ ﷺ بِبُرْدٍ فَقَالَتْ: إِنِّي نَوَيْتُ أَنْ أُعْطِيَ هَذَا الثَّوْبَ أَكْرَمَ الْعَرَبِ، فَقَالَ: "أَعْطِيهِ هَذَا الْغُلَامَ ": يَعْنِي سَعِيدَ بْنَ الْعَاصِ، وَهُوَ وَاقِفٌ. وَمَاتَ سَعِيدُ بْنُ الْعَاصِ فِي قَصْرِهِ بِالْعَرْصَةِ عَلَى ثَلَاثَةِ أَمْيَالٍ مِنَ الْمَدِينَةِ، وَدُفِنَ بِالْبَقِيعِ، وَأَوْصَى إِلَى ابْنِهِ عَمْرٍو الْأَشْدَقِ وَأَمَرَهُ أَنْ يَدْفِنَهُ بِالْبَقِيعِ، وَقَالَ: إِنَّ قَلِيلًا لِي عِنْدَ قَوْمِي فِي بِرِّي بِهِمْ أَنْ يَحْمِلُونِي عَلَى رِقَابِهِمْ مِنَ الْعَرْصَةِ إِلَى الْبَقِيعِ، فَفَعَلُوا، وَأَمَرَ ابْنَهُ عَمْرًا إِذَا دَفَنَهُ أَنْ يَرْكَبَ إِلَى مُعَاوِيَةَ فَيَنْعَاهُ وَيَبِيعَهُ مَنْزِلَهُ بِالْعَرْصَةِ، وَكَانَ مَنْزِلًا قَدْ أَنْحَلَهُ سَعِيدًا، وَغَرَسَ فِيهِ النَّخْلَ وَزَرَعَ وَبَنَى فِيهِ قَصْرًا مُعْجِبًا، وَقَالَ لِابْنِهِ: إِنَّ مَنْزِلِي هَذَا لَيْسَ فِي الْعَقْدِ، إِنَّمَا هُوَ مَنْزِلُ بُرَّةَ، فَبِعْهُ مِنْ مُعَاوِيَةَ وَاقْضِ عَنِّي دَيْنِي وَمَوَاعِيدِي، وَلَا تَقْبَلْ مِنْ مُعَاوِيَةَ قَضَاءَ دَيْنِي فَتُزَوِّدِنِيهِ إِلَى رَبِّي. فَلَمَّا دَفَنَهُ عَمْرٌو وَوَقَفَ النَّاسُ بِالْبَقِيعِ فَعَزَّوْهُ، ثُمَّ رَكِبَ رَوَاحِلَهُ إِلَى مُعَاوِيَةَ، فَقَدِمَ عَلَيْهِ فَنَعَاهُ لَهُ، فَاسْتَرْجَعَ وَتَوَجَّعَ لِمَوْتِهِ، ثُمَّ قَالَ: هَلْ تَرَكَ مِنْ دَيْنٍ ؟ قَالَ: نَعَمْ، قَالَ: فَكَمْ ؟ قَالَ: ثَلَاثُمِائَةِ أَلْفِ دِرْهَمٍ، قَالَ: هِيَ عَلَيَّ، قَالَ: قَدْ أَبَى ذَلِكَ وَأَمَرَنِي أَنْ أَقْضِيَ عَنْهُ مِنْ أَمْوَالِهِ، أَبِيعُ مَا اسْتَبَاعَ مِنْهَا، قَالَ: فَاعْرِضْنِي مَا شِئْتَ، قَالَ: أَنْفَسُهَا وَأَحَبُّهَا إِلَيْنَا وَإِلَيْهِ فِي حَيَاتِهِ، مَنْزِلُهُ فِي الْعَرْصَةِ، فَقَالَ لَهُ مُعَاوِيَةُ: هَيْهَاتَ لَا تَبِيعُونَ هَذَا الْمَنْزِلَ، انْظُرْ غَيْرَهُ، قَالَ: فَمَا نَصْنَعُ، نُحِبُّ تَعْجِيلَ قَضَاءِ دَيْنِهِ، قَالَ: قَدْ أَخَذْتُهُ بِثَلَاثِمِائَةِ أَلْفِ دِرْهَمٍ، قَالَ: اجْعَلْهَا بِالْوَاقِيَةِ - يُرِيدُونَ دِرْهَمَ فَارِسَ، الدِّرْهَمُ زِنَةُ مِثْقَالِ الذَّهَبِ - قَالَ: قَدْ فَعَلْتُ، قَالَ: فَاحْمِلْهَا إِلَى الْمَدِينَةِ، قَالَ: قَدْ فَعَلْتُ، فَحَمَلَهَا لَهُ، فَقَدِمَ عَمْرُو بْنُ سَعِيدٍ فَجَعَلَهَا فِي دُيُونِهِ وَحَاسَبَهُمْ بِمَا بَيْنَ الدَّرَاهِمِ الْوَاقِيَةِ - وَهِيَ الْبَعْلِيَّةُ - وَبَيْنَ الدَّرَاهِمِ الْجَوَارِ - وَهِيَ تَنْقُصُ فِي الْعَشْرَةِ ثَلَاثَةً، كُلُّ سَبْعَةٍ بِالْبَعْلِيَّةِ عَشْرَةٌ بِالْجَوَارِ - حَتَّى أَتَاهُ فَتًى مِنْ قُرَيْشٍ فَذَكَرَ حَقًّا لَهُ فِي كُرَاعِ أَدِيمٍ بِعِشْرِينَ أَلْفَ دِرْهَمٍ عَلَى سَعِيدِ بْنِ الْعَاصِ بِخَطِّ مَوْلًى لِسَعِيدٍ كَانَ يَقُومُ لِسَعِيدٍ عَلَى بَعْضِ نَفَقَاتِهِ، وَشَهَادَةُ سَعِيدٍ عَلَى نَفْسِهِ بِخَطِّ سَعِيدٍ، فَعَرَفَ خَطَّ الْمَوْلَى وَخَطَّ أَبِيهِ وَأَنْكَرَ أَنْ يَكُونَ لِلْفَتَى - وَهُوَ صُعْلُوكٌ مِنْ قُرَيْشٍ - هَذَا الْمَالُ، فَأَرْسَلَ إِلَى مَوْلَى أَبِيهِ الصَّكَّ فَلَمَّا قَرَأَهُ الْمَوْلَى بَكَى ثُمَّ قَالَ: نَعَمْ أَعْرِفُ هَذَا الصَّكَّ، وَهُوَ حَقٌّ، دَعَانِي مَوْلَايَ فَقَالَ لِي وَهَذَا الْفَتَى عِنْدَهُ عَلَى بَابِهِ، مَعَهُ هَذِهِ الْقِطْعَةُ الْأَدِيمِ: اكْتُبْ، فَكَتَبْتُ بِإِمْلَائِهِ هَذَا الْحَقَّ، فَقَالَ عَمْرٌو لِلْفَتَى: وَمَا سَبَبُ مَالِكَ هَذَا ؟ قَالَ: رَأَيْتُهُ يَمْشِي وَحْدَهُ فَقُمْتُ مَشَيْتُ حَتَّى بَلَغَ بَابَ مَنْزِلِهِ، ثُمَّ وَقَفْتُ، فَقَالَ: هَلْ مِنْ حَاجَةٍ ؟ فَقُلْتُ: لَا، إِلَّا أَنِّي رَأَيْتُكَ تَمْشِي وَحْدَكَ فَأَحْبَبْتُ أَنْ أَصِلَ جَنَاحَكَ، فَقَالَ: وَصِلَتُكَ رَحِمٌ يَا ابْنَ أَخِي، ابْغِنِي قِطْعَةَ أَدِيمٍ، فَأَتَيْتُ خَرَّازًا عِنْدَ بَابِ دَارِهِ فَأَخَذْتُ مِنْهُ هَذِهِ الْقِطْعَةَ، فَدَعَا مَوْلَاهُ هَذَا فَقَالَ: اكْتُبْ، فَكَتَبَ عَنْ أَبِيكَ هَذَا الْكِتَابَ وَكَتَبَ فِيهِ شَهَادَتَهُ عَلَى نَفْسِهِ ثُمَّ دَفَعَهُ إِلَيَّ وَقَالَ: يَا ابْنَ أَخِي، لَيْسَ عِنْدَنَا الْيَوْمَ شَيْءٌ، فَخُذْ هَذَا الْكِتَابَ فَإِذَا أَتَانَا شَيْءٌ فَائْتِنَا بِهِ إِنْ شَاءَ اللَّهُ، فَمَاتَ رَحِمَهُ اللَّهُ قَبْلَ أَنْ يَأْتِيَهُ شَيْءٌ. قَالَ عَمْرٌو: لَا جَرَمَ، لَا تَأْخُذْهَا إِلَّا وَافِيَةً، فَدَفَعَهَا إِلَيْهِ. وَرَوَى الزُّبَيْرُ مِنْ طَرِيقٍ آخَرَ: أَنَّ مُعَاوِيَةَ اشْتَرَى الْعَرْصَةَ بِأَلْفِ أَلْفِ دِرْهَمٍ، وَكَانَ دَيْنُ سَعِيدٍ ثَلَاثَةَ آلَافِ دِرْهَمٍ، فَاشْتَرَى مُعَاوِيَةُ الْعَرْصَةَ مِنَ ابْنِ سَعِيدٍ بِأَلْفِ أَلْفٍ، وَالنَّخْلَ بِأَلْفِ أَلْفٍ، وَالْمَزَارِعَ بِأَلْفِ أَلْفٍ. وَذَكَرَ ابْنُ عَسَاكِرَ أَنَّ زِيَادَ بْنَ أَبِي سُفْيَانَ بَعَثَ إِلَى سَعِيدِ بْنِ الْعَاصِ بِهَدَايَا وَأَمْوَالٍ وَكِتَابٍ ذَكَرَ فِيهِ أَنَّهُ يَخْطُبُ إِلَيْهِ ابْنَتَهُ أُمَّ عُثْمَانَ مِنْ أُمَيَّةَ بِنْتِ جَرِيرِ بْنِ عَبْدِ اللَّهِ الْبَجَلِيِّ، فَلَمَّا وَصَلَتِ الْهَدَايَا وَالْأَمْوَالُ وَالْكِتَابُ قَرَأَهُ، ثُمَّ فَرَّقَ الْهَدَايَا فِي جُلَسَائِهِ، ثُمَّ كَتَبَ إِلَيْهِ كِتَابًا لَطِيفًا فِيهِ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ قَالَ اللَّهُ تَعَالَى كَلَّا إِنَّ الْإِنْسَانَ لَيَطْغَى أَنْ رَآهُ اسْتَغْنَى [ الْعَلَقِ: 6، 7 ]. وَالسَّلَامُ. وَرُوِّينَا أَنَّ سَعِيدًا خَطَبَ أُمَّ كُلْثُومٍ بِنْتَ عَلِيٍّ مِنْ فَاطِمَةَ، الَّتِي كَانَتْ تَحْتَ عُمَرَ بْنِ الْخَطَّابِ، فَأَجَابَتْ إِلَى ذَلِكَ وَشَاوَرَتْ أَخَوَيْهَا فَكَرِهَا ذَلِكَ - وَفِي رِوَايَةٍ: إِنَّمَا كَرِهَ ذَلِكَ الْحُسَيْنُ وَأَجَابَ الْحَسَنُ - فَهَيَّأَتْ دَارَهَا وَنَصَبَتْ سَرِيرًا وَتَوَاعَدُوا لِلْكِتَابِ، وَأَمَرَتِ ابْنَهَا زَيْدَ بْنَ عُمَرَ أَنْ يُزَوِّجَهَا مِنْهُ، فَبَعَثَ إِلَيْهَا بِمِائَةِ أَلْفٍ - وَفِي رِوَايَةٍ: بِمِائَتَيْ أَلْفٍ - مَهْرًا. وَاجْتَمَعَ عِنْدَهُ أَصْحَابُهُ لِيَذْهَبُوا مَعَهُ، فَقَالَ: إِنِّي أَكْرَهُ أَنْ أُحْرِجَ ابْنَيْ فَاطِمَةَ. فَتَرَكَ التَّزْوِيجَ، وَأَطْلَقَ جَمِيعَ ذَلِكَ الْمَالِ لَهَا. وَقَالَ ابْنُ مَعِينٍ وَعَبْدُ الْأَعَلَى بْنُ حَمَّادٍ: سَأَلَ أَعْرَابِيٌّ سَعِيدَ بْنَ الْعَاصِ فَأَمَرَ لَهُ بِخَمْسِمِائَةٍ، فَقَالَ الْخَادِمُ: خَمْسُمِائَةِ دِرْهَمٍ أَوْ دِينَارٍ ؟ فَقَالَ: إِنَّمَا أَمَرْتُكَ بِخَمْسِمِائَةِ دِرْهَمٍ، وَإِذْ قَدْ جَاشَ فِي نَفْسِكَ أَنَّهَا دَنَانِيرُ، فَادْفَعْ إِلَيْهِ خَمْسَمِائَةِ دِينَارٍ. فَلَمَّا قَبَضَهَا الْأَعْرَابِيُّ جَلَسَ يَبْكِي، فَقَالَ لَهُ: مَالِكٌ ؟ أَلَمْ تَقْبِضْ نَوَالَكَ ؟ قَالَ: بَلَى وَاللَّهِ، وَلَكِنْ أَبْكِي عَلَى الْأَرْضِ كَيْفَ تَأْكُلُ مِثْلَكَ. وَقَالَ عَبْدُ الْحَمِيدِ بْنُ جَعْفَرٍ: جَاءَ رَجُلٌ فِي حَمَالَةِ أَرْبَعِ دِيَاتٍ سَأَلَ فِيهَا أَهْلَ الْمَدِينَةِ، فَقِيلَ لَهُ: عَلَيْكَ بِالْحَسَنِ بْنِ عَلِيٍّ، أَوْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ، أَوْ سَعِيدِ بْنِ الْعَاصِ، أَوْ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ. فَانْطَلَقَ إِلَى الْمَسْجِدِ، فَإِذَا سَعِيدٌ دَاخِلٌ إِلَيْهِ، فَقَالَ: مَنْ هَذَا ؟ فَقِيلَ: سَعِيدُ بْنُ الْعَاصِ. فَقَصَدَهُ فَذَكَرَ لَهُ مَا أَقْدَمَهُ، فَتَرَكَهُ حَتَّى انْصَرَفَ مِنَ الْمَسْجِدِ إِلَى الْمَنْزِلِ، فَقَالَ لِلْأَعْرَابِيِّ: ائْتِ بِمَنْ يَحْمِلُ مَعَكَ ؟ فَقَالَ: رَحِمَكَ اللَّهُ، إِنَّمَا سَأَلْتُكَ مَالًا لَا تَمْرًا. فَقَالَ: أَعْرِفُ، ائْتِ بِمَنْ يَحْمِلُ مَعَكَ ؟ فَأَعْطَاهُ أَرْبَعِينَ أَلْفًا، فَأَخَذَهَا الْأَعْرَابِيُّ، وَانْصَرَفَ وَلَمْ يَسْأَلْ غَيْرَهُ. وَقَالَ سَعِيدُ بْنُ الْعَاصِ لِابْنِهِ: يَا بُنَيَّ، أَخْزَى اللَّهُ الْمَعْرُوفُ إِذَا لَمْ يَكُنِ ابْتِدَاءً مِنْ غَيْرِ مَسْأَلَةٍ، فَأَمَّا إِذَا أَتَاكَ الرَّجُلُ تَكَادُ تَرَى دَمَهُ فِي وَجْهِهِ، أَوْ جَاءَكَ مُخَاطِرًا لَا يَدْرِي أَتُعْطِيهِ أَمْ تَمْنَعُهُ، فَوَاللَّهِ لَوْ خَرَجْتَ لَهُ مِنْ جَمِيعِ مَالِكِ مَا كَافَأْتَهُ. وَقَالَ سَعِيدٌ: لِجَلِيسِي عَلَيَّ ثَلَاثٌ ; إِذَا دَنَا رَحَّبْتُ بِهِ، وَإِذَا جَلَسَ أَوْسَعْتُ لَهُ، وَإِذَا حَدَّثَ أَقْبَلْتُ عَلَيْهِ. وَقَالَ أَيْضًا: يَا بُنَيَّ، لَا تُمَازِحِ الشَّرِيفَ فَيَحْقِدَ عَلَيْكَ، وَلَا الدَّنِيءَ فَتَهُونَ عَلَيْهِ. وَفِي رِوَايَةٍ: فَيَجْتَرِئَ عَلَيْكَ. وَخَطَبَ يَوْمًا فَقَالَ: مَنْ رَزَقَهُ اللَّهُ رِزْقًا حَسَنًا فَلْيَكُنْ أَسْعَدَ النَّاسِ بِهِ، إِنَّمَا يَتْرُكُهُ لِأَحَدِ رَجُلَيْنِ ; إِمَّا مُصْلِحٌ فَيَسْعَدُ بِمَا جَمَعْتَ لَهُ وَتَخِيبُ أَنْتَ، وَالْمُصْلِحُ لَا يَقِلُّ عَلَيْهِ شَيْءٌ، وَإِمَّا مُفْسِدٌ فَلَا يَبْقَى لَهُ شَيْءٌ. فَقَالَ مُعَاوِيَةُ: جَمَعَ أَبُو عُثْمَانَ طُرَفَ الْكَلَامِ. وَرَوَى الْأَصْمَعِيُّ، عَنْ حَكِيمِ بْنِ قَيْسٍ قَالَ: قَالَ سَعِيدُ بْنُ الْعَاصِ: مَوْطِنَانِ لَا أَسْتَحْيِي مِنْ رِفْقِي فِيهِمَا وَالتَّأَنِّي عِنْدَهُمَا، مُخَاطَبَتِي جَاهِلًا أَوْ سَفِيهًا، وَعِنْدَ مَسْأَلَتِي حَاجَةً لِنَفْسِي. وَدَخَلَتْ عَلَيْهِ امْرَأَةٌ مِنَ الْعَابِدَاتِ، وَهُوَ أَمِيرُ الْكُوفَةِ، فَأَكْرَمهَا وَأَحْسَنَ إِلَيْهَا، فَقَالَتْ: لَا جَعَلَ اللَّهُ لَكَ إِلَى لَئِيمٍ حَاجَةً، وَلَا زَالَتِ الْمِنَّةُ لَكَ فِي أَعْنَاقِ الْكِرَامِ، وَإِذَا أَزَالَ عَنْ كَرِيمٍ نِعْمَةً جَعَلَكَ سَبَبًا لِرَدِّهَا عَلَيْهِ. وَقَدْ كَانَ لَهُ عَشَرَةٌ مِنَ الْوَلَدِ ذُكُورًا وَإِنَاثًا، وَكَانَتْ إِحْدَى زَوْجَاتِهِ أُمَّ الْبَنِينَ بِنْتَ الْحَكَمِ بْنِ أَبِي الْعَاصِ أُخْتَ مَرْوَانَ بْنِ الْحَكَمِ. وَرَوَى عَنِ النَّبِيِّ ﷺ، وَعَنْ عُمَرَ بْنِ الْخَطَّابِ، وَعُثْمَانَ، وَعَائِشَةَ، وَعَنْهُ ابْنَاهُ عَمْرُو بْنُ سَعِيدٍ الْأَشْدَقُ، وَيَحْيَى بْنُ سَعِيدٍ، وَسَالِمُ بْنُ عَبْدِ اللَّهِ بْنِ عُمَرَ، وَعُرْوَةُ بْنُ الزُّبَيْرِ، وَغَيْرُهُمْ، وَلَيْسَ لَهُ فِي " الْمُسْنَدِ " وَلَا فِي الْكُتُبِ السِّتَّةِ شَيْءٌ. وَقَدْ كَانَ حَسَنَ السِّيرَةِ، جَيِّدَ السَّرِيرَةِ، وَكَانَ كَثِيرًا مَا يَجْمَعُ أَصْحَابَهُ فِي كُلِّ جُمُعَةٍ فَيُطْعِمُهُمْ وَيَكْسُوهُمُ الْحُلَلَ، وَيُرْسِلُ إِلَى بُيُوتِهِمْ بِالْهَدَايَا وَالتُّحَفِ وَالْبِرِّ الْكَثِيرِ، وَكَانَ يُصِرُّ الصُّرَرَ فَيَضَعُهَا بَيْنَ يَدَيِ الْمُصَلِّينَ مِنْ ذَوِي الْحَاجَاتِ فِي الْمَسْجِدِ. قَالَ ابْنُ عَسَاكِرَ: وَقَدْ كَانَتْ لَهُ دَارٌ بِدِمَشْقَ تُعْرَفُ بَعْدَهُ بِدَارِ نَعِيمٍ، وَحَمَّامِ نَعِيمٍ، بِنَوَاحِي الدِّيمَاسِ، ثُمَّ رَجَعَ إِلَى الْمَدِينَةِ، فَأَقَامَ بِهَا إِلَى أَنْ مَاتَ، وَكَانَ كَرِيمًا جَوَادًا مُمَدَّحًا. ثُمَّ أَوْرَدَ شَيْئًا مِنْ حَدِيثِهِ فعن هِشَامُ بْنُ عُرْوَةَ، عَنْ أَبِيهِ، أَنَّ سَعِيدَ بْنَ الْعَاصِ قَالَ: إِنَّ رَسُولَ اللَّهِ ﷺ قَالَ: " خِيَارُكُمْ فِي الْإِسْلَامِ خِيَارُكُمْ فِي الْجَاهِلِيَّةِ ". شَدَّادُ بْنُ أَوْسِ بْنِ ثَابِتِ بْنِ الْمُنْذِرِ بْنِ حَرَامٍ، أَبُو يَعْلَى شَدَّادُ بْنُ أَوْسِ بْنِ ثَابِتِ بْنِ الْمُنْذِرِ بْنِ حَرَامٍ ، أَبُو يَعْلَى الْأَنْصَارِيُّ الْخَزْرَجِيُّ صَحَابِيٌّ جَلِيلٌ، وَهُوَ ابْنُ أَخِي حَسَّانَ بْنِ ثَابِتٍ. وَحَكَى ابْنُ مَنْدَهْ، عَنْ مُوسَى بْنِ عُقْبَةَ أَنَّهُ قَالَ: شَهِدَ بَدْرًا. قَالَ ابْنُ مَنْدَهْ: وَهُوَ وَهْمٌ. وَكَانَ مِنَ الِاجْتِهَادِ فِي الْعِبَادَةِ عَلَى جَانِبٍ عَظِيمٍ، كَانَ إِذَا أَخَذَ مَضْجَعَهُ يُعَلِّقُ عَلَى فِرَاشِهِ، وَيَتَقَلَّبُ عَلَيْهِ وَيَتَلَوَّى كَمَا تَتَلَوَّى الْحَيَّةُ، وَيَقُولُ: اللَّهُمَّ إِنَّ خَوْفَ النَّارِ قَدْ أَقْلَقَنِي. ثُمَّ يَقُومُ إِلَى صَلَاتِهِ. قَالَ عُبَادَةُ بْنُ الصَّامِتِ: كَانَ شَدَّادٌ مِنَ الَّذِينَ أُوتُوا الْعِلْمَ وَالْحِلْمَ. نَزَلَ شَدَّادٌ فِلَسْطِينَ وَبَيْتَ الْمَقْدِسِ، وَمَاتَ فِي هَذِهِ السَّنَةِ عَنْ خَمْسٍ وَسَبْعِينَ سَنَةً، وَقِيلَ: مَاتَ سَنَةَ أَرْبَعٍ وَسِتِّينَ. وَقِيلَ: سَنَةَ إِحْدَى وَأَرْبَعِينَ. فَاللَّهُ أَعْلَمُ. عَبْدُ الرَّحْمَنِ بْنُ أَبِي بَكْرٍ الصِّدِّيقِ عَبْدُ الرَّحْمَنِ بْنُ أَبِي بَكْرٍ الصِّدِّيقِ، يُكَنَّى أَبَا عَبْدِ اللَّهِ : أُمُّهُ أُمُّ رُومَانَ بِنْتُ عَامِرٍ، وَهُوَ أَخُو عَائِشَةَ لِأَبَوَيْهَا وَكَانَ أَسَنَّ أَوْلَادِ أَبِي بَكْرٍ، لَمْ يَزَلْ عَلَى دِينِ قَوْمِهِ وَشَهِدَ بَدْرًا مَعَ الْمُشْرِكِينَ وَدَعَا إِلَى الْمُبَارَزَةِ فَقَامَ أَبُو بَكْرٍ الصِّدِّيقُ لِيُبَارِزَهُ، فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: "مَتِّعْنَا بِنَفْسِكَ "، ثُمَّ أَسْلَمَ عَبْدُ الرَّحْمَنِ فِي هُدْنَةِ الْحُدَيْبِيَةِ، وَهُوَ الَّذِي قَالَ لِمَرْوَانَ لِمَا دُعِيَ إِلَى بَيْعَةِ يَزِيدَ: إِنَّمَا يُرِيدُونَ أَنْ يَجْعَلُوهَا كِسْرَوِيَّةً أَوْ هِرَقْلِيَّةً، فَقَالَ مَرْوَانُ: أَيُّهَا النَّاسُ، هَذَا الَّذِي قَالَ لِوَالِدَيْهِ أُفٍّ لَكُمَا أَتَعِدَانِنِي أَنْ أُخْرَجَ، فَصَاحَتْ بِهِ عَائِشَةُ: أَلِعَبْدِ الرَّحْمَنِ يَقُولُ هَذَا، كَذَّبْتَ وَاللَّهِ مَا هُوَ بِهِ، وَلَوْ شِئْتُ أَنْ أُسَمِّيَ الرَّجُلَ الَّذِي أُنْزِلَ فِيهِ لَسَمَّيْتُهُ، وَلَكِنِّي أَشْهَدُ أَنَّ رَسُولَ اللَّهِ ﷺ لَعَنَ أَبَاكَ وَأَنْتَ فِي صُلْبِهِ. وَهَاجَرَ إِلَى الْمَدِينَةِ، وَأَطْعَمَ رَسُولَ اللَّهِ ﷺ بِخَيْبَرَ أَرْبَعِينَ وَسْقًا، وَرَوَى الْحَدِيثَ عَنْ رَسُولِ اللَّهِ ﷺ. وَكَانَ عَبْدُ الرَّحْمَنِ يَتَّجِرُ فِي الْجَاهِلِيَّةِ إِلَى الشَّامِ بِمَالِهِ وَمَالِ قُرَيْشٍ فَرَأَى لَيْلَى بِنْتَ الْجُودِيِّ فَهَوِيَهَا، فَلَمَّا فَتَحَ خَالِدٌ الشَّامَ زَمَنَ عَمَرَ صَارَتْ إِلَيْهِ فَازْدَادَ بِهَا شَغَفًا. عن مُحَمَّدُ بْنُ الضَّحَّاكِ الْحَرَّانِيُّ، عَنْ أَبِيهِ: أَنَّ عَبْدَ الرَّحْمَنِ بْنَ أَبِي بَكْرٍ الصِّدِّيقِ قَدِمَ الشَّامَ فِي تِجَارَةٍ، فَرَأَى هُنَاكَ امْرَأَةً يُقَالُ لَهَا ابْنَةُ الْجُودِيِّ عَلَى طَنْفَسَةٍ لَهَا وَلَائِدُ، فَأَعْجَبَتْهُ فَقَالَ لَهَا: أَتَذْكُرُ لَيْلَى وَالسَّمَاوَةُ دُونَهَا وَمَا لِابْنَةِ الْجُودِيِّ لَيْلَى وَمَا لِيَا وَأَنَّى تَعَاطَى قَلْبَهُ حَارِثِيَّةٌ تَؤُمَّنَّ بُصْرَى أَوْ يَحِلُّ الْجَوَابِيَا وَأَنِّي بِلَاقِيهَا بَلَى وَلَعَلَّهَا إِنِ النَّاسُ حَجُّوا قَابِلًا أَنْ تُلَاقِيَا فَلَمَّا بَعَثَ عُمَرُ بْنُ الْخَطَّابِ جَيْشَهُ إِلَى الشَّامِ قَالَ لِصَاحِبِ الْجَيْشِ: إِنْ ظَفَرْتَ بِلَيْلَى بِنْتِ الْجُودِيِّ عَنْوَةً فَادْفَعْهَا إِلَى عَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرٍ، فَظَفَرَ بِهَا فَدَفَعَهَا إِلَى عَبْدِ الرَّحْمَنِ فَأُعْجِبَ بِهَا وَآثَرَهَا عَلَى نِسَائِهِ حَتَّى شَكَوْنَهُ إِلَى عَائِشَةَ، فَعَاتَبَتْهُ عَلَى ذَلِكَ، فَقَالَ: وَاللَّهِ كَأَنِّي أَرْشِفُ بِأَنْيَابِهَا حَبَّ الرُّمَّانِ، فَأَصَابَهَا وَجَعٌ سَقَطَ لَهُ فُوهَا فَجَفَاهَا حَتَّى شَكَتْهُ إِلَى عَائِشَةَ، فَقَالَتْ لَهُ عَائِشَةُ: يَا عَبْدَ الرَّحْمَنِ، لَقَدْ أَحْبَبْتَ لَيْلَى فَأَفْرَطْتَ وَأَبْغَضْتَهَا فَأَفْرَطْتَ، فَإِمَّا أَنْ تُنْصِفَهَا وَإِمَّا أَنْ تُجَهِّزَهَا إِلَى أَهْلِهَا. قَالَ الزُّبَيْرُ: وعَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ: أَنَّ عُمَرَ بْنَ الْخَطَّابِ نَفَّلَ عَبْدَ الرَّحْمَنِ بْنَ أَبِي بَكْرٍ لَيْلَى بِنْتَ الْجُودِيِّ حِينَ فَتَحَ دِمَشْقَ، وَكَانَتِ ابْنَةَ مَلِكِ دِمَشْقَ. وَمِمَّا يُرْوَى لِعَبْدِ الرَّحْمَنِ فِي لَيْلَى بِنْتِ الْجُودِيِّ هَذَا: يَا ابْنَةَ الْجُودِيِّ قَلْبِي [كَئِيبٌ ] مُسْتَهَامٌ عِنْدَهَا مَا يَؤُوبُ جَاوَرْتُ أَخْوَالَهَا حَيَّ عَكٍّ فَلَعَلَّكِ مِنْ فُؤَادِي نَصِيبٌ وَلَقَدْ لَامُوا فَقُلْتُ ذَرُونِي إِنَّ مَنْ يُلْحُونَ فِيهَا الْحَبِيبُ غُصْنُ بَانٍ مَا خَلَا الْخَصْرُ مِنْهَا ثُمَّ مَا أَسْفَلَ ذَاكَ كَثِيبٌ قَالَتْ عَائِشَةُ: كُنْتُ أُعَاتِبُهُ فِي كَثْرَةِ مَحَبَّتِهِ لَهَا، ثُمَّ صِرْتُ أُعَاتِبُهُ فِي إِسَاءَتِهِ إِلَيْهَا، حَتَّى رَدَّهَا إِلَى أَهْلِهَا. وعَنِ ابْنِ أَبِي مُلَيْكَةَ، قَالَ: مَاتَ عَبْدُ الرَّحْمَنِ بِالْحَبَشِيِّ فَحُمِلَ حَتَّى دُفِنَ بِمَكَّةَ، فَقَدِمَتْ عَائِشَةُ مِنَ الْمَدِينَةِ فَأَتَتْ قَبْرَهُ فَوَقَفَتْ عَلَيْهِ فَتَمَثَّلَتْ بِهَذَيْنِ الْبَيْتَيْنِ: وَكُنَّا كَنَدْمَانَيْ جَذِيمَةَ حِقْبَةً مِنَ الدَّهْرِ حَتَّى قِيلَ لَنْ يَتَصَدَّعَا فَلَمَّا تَفَرَّقْنَا كَأَنِّي وَمَالِكًا لِطُولِ اجْتِمَاعٍ لَمْ نَبِتْ لَيْلَةً مَعًا ثُمَّ قَالَتْ: أَمَا وَاللَّهِ لَوْ شَهِدْتُكَ مَا زُرْتُ قَبْرَكَ، وَلَوْ شَهِدْتُكَ مَا حَمَلْتُ مِنْ حَبَشِيٍّ مَيِّتًا وَلَدُفِنْتَ مَكَانَكَ. وعَنْ عَبْدِ اللَّهِ ] بْنِ أَبِي مُلَيْكَةَ: أَنَّ عَبْدَ الرَّحْمَنِ بْنَ أَبِي بَكْرٍ تُوُفِّيَ فِي مَنْزِلٍ لَهُ فَحَمَلْنَاهُ عَلَى رِقَابِنَا سِتَّةَ أَمْيَالٍ إِلَى مَكَّةَ، وَعَائِشَةُ غَائِبَةٌ، فَقَدِمَتْ بَعْدَ ذَلِكَ فَقَالَتْ: أَرُونِي قَبْرَ أَخِي، فَصَلَّتْ عَلَيْهِ. وعَنْ يَحْيَى بْنِ سَعِيدٍ، قَالَ: تُوُفِّيَ عَبْدُ الرَّحْمَنِ فِي نَوْمَةٍ نَامَهَا فَأَعْيَتْ عَنْهُ عَائِشَةُ زَمَانًا. . وَفِي هَذِهِ السَّنَة تُوُفِّيَ عُمَيْرَةُ بْنُ يَثْرِبِيٍّ قَاضِي الْبَصْرَةِ ، فَاسْتَقْضَى مَكَانَهُ هِشَامَ بْنَ هُبَيْرَةَ. عُبَيْدُ اللَّهِ بْنُ الْعَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ بْنِ هَاشِمٍ، أَبُو مُحَمَّدٍ الْهَاشِمِيُّ عُبَيْدُ اللَّهِ بْنُ عَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ الْقُرَشِيُّ الْهَاشِمِيُّ ابْنُ عَمِّ النَّبِيِّ ﷺ، وَكَانَ أَصْغَرَ مِنْ أَخِيهِ عَبْدِ اللَّهِ بِسَنَةٍ. وَأُمُّهُمَا أُمُّ الْفَضْلِ لُبَابَةُ بِنْتُ الْحَارِثِ الْهِلَالِيَّةُ. وَكَانَ عُبَيْدُ اللَّهِ كَرِيمًا جَمِيلًا وَسِيمًا، يُشْبِهُ أَبَاهُ فِي الْجَمَالِ. رُوِّينَا أَنَّ رَسُولَ اللَّهِ ﷺ كَانَ يَصِفُ عَبْدَ اللَّهِ وَعُبَيْدَ اللَّهِ وَكَثِيرًا ثُمَّ يَقُولُ: " مَنْ سَبَقَ إِلَيَّ فَلَهُ كَذَا ". فَيَسْتَبِقُونَ إِلَيْهِ فَيَقَعُونَ عَلَى ظَهْرِهِ وَصَدْرِهِ فَيُقَبِّلُهُمْ وَيَلْتَزِمُهُمْ. وَقَدِ اسْتَنَابَهُ عَلِيُّ بْنُ أَبِي طَالِبٍ فِي أَيَّامِ خِلَافَتِهِ عَلَى الْيَمَنِ، وَحَجَّ بِالنَّاسِ فِي سَنَةِ سِتٍّ وَثَلَاثِينَ وَسَنَةَ سَبْعٍ وَثَلَاثِينَ، فَلَمَّا كَانَ سَنَةُ ثَمَانٍ وَثَلَاثِينَ اخْتَلَفَ هُوَ وَيَزِيدُ بْنُ شَجَرَةَ الرَّهَاوِيُّ الَّذِي قَدِمَ عَلَى الْحَجِّ مِنْ جِهَةِ مُعَاوِيَةَ، ثُمَّ اصْطَلَحَا عَلَى شَيْبَةَ بْنِ عُثْمَانَ الْحَجَبِيِّ، فَأَقَامَ لِلنَّاسِ الْحَجَّ عَامَئِذٍ، ثُمَّ لَمَّا صَارَتِ الشَّوْكَةُ لِمُعَاوِيَةَ تَسَلَّطَ عَلَى عُبَيْدِ اللَّهِ بُسْرُ بْنُ أَبِي أَرْطَاةَ، فَقَتَلَ لَهُ وَلَدَيْنِ، وَجَرَتْ أُمُورٌ بِالْيَمَنِ قَدْ ذَكَرْنَا بَعْضَهَا. وَكَانَ يَقْدُمُ هُوَ وَأَخُوهُ عَبْدُ اللَّهِ الْمَدِينَةَ فَيُوسِعُهُمْ عَبْدُ اللَّهِ عِلْمًا، وَيُوسِعُهُمْ عُبَيْدُ اللَّهِ كَرَمًا. وَقَدْ رُوِيَ أَنَّهُ نَزَلَ فِي مَسِيرٍ لَهُ، مَعَ مَوْلًى لَهُ عَلَى خَيْمَةِ رَجُلٍ مِنَ الْأَعْرَابِ، فَلَمَّا رَآهُ الْأَعْرَابِيُّ أَعْظَمَهُ وَأَجَلَّهُ، وَرَأَى حُسْنَهُ وَشَكْلَهُ، فَقَالَ لِامْرَأَتِهِ: وَيْحَكِ ! مَاذَا عِنْدَكِ لِضَيْفِنَا هَذَا ؟ فَقَالَتْ: لَيْسَ عِنْدَنَا إِلَّا هَذِهِ الشُّوَيْهَةُ الَّتِي حَيَاةُ ابْنَتِكَ مِنْ لَبَنِهَا. فَقَالَ: إِنَّهُ لَا بُدَّ مِنْ ذَبْحِهَا. فَقَالَتْ: أَتَقْتُلُ ابْنَتَكَ ؟ فَقَالَ: وَإِنْ. فَأَخَذَ الشَّفْرَةَ وَالشَّاةَ، وَجَعَلَ يَذْبَحُهَا وَيَسْلُخُهَا، وَهُوَ يَقُولُ مُرْتَجِزًا: يَا جَارَتِي لَا تُوقِظِي الْبُنَيَّهْ إِنْ تُوقِظِيهَا تَنْتَحِبْ عَلَيَّهْ وَتَنْزِعِ الشَّفْرَةَ مِنْ يَدَيَّهْ ثُمَّ هَيَّأَهَا طَعَامًا، فَوَضَعَهَا بَيْنَ يَدَيْ عُبَيْدِ اللَّهِ وَمَوْلَاهُ فَعَشَّاهُمَا، وَكَانَ عُبَيْدُ اللَّهِ قَدْ سَمِعَ مُحَاوَرَتَهُ لِامْرَأَتِهِ فِي الشَّاةِ، فَلَمَّا أَرَادَ الِارْتِحَالَ قَالَ لِمَوْلَاهُ: وَيْلَكَ ! مَاذَا مَعَكَ مِنَ الْمَالِ ؟ فَقَالَ: مَعِي خَمْسُمِائَةِ دِينَارٍ فَضَلَتْ مِنْ نَفَقَتِكَ. فَقَالَ: ادْفَعْهَا إِلَى الْأَعْرَابِيِّ. فَقَالَ: سُبْحَانَ اللَّهِ، تُعْطِيهِ خَمْسَمِائَةِ دِينَارٍ، وَإِنَّمَا ذَبْحَ لَكَ شَاةً وَاحِدَةً تُسَاوِي خَمْسَةَ دَرَاهِمَ ؟ ! فَقَالَ: وَيْحَكَ ! وَاللَّهِ لَهْوَ أَسْخَى مِنَّا وَأَجْوَدُ ; لِأَنَّا إِنَّمَا أَعْطَيْنَاهُ بَعْضَ مَا نَمْلِكُ، وَجَادَ هُوَ عَلَيْنَا بِجَمِيعِ مَا يَمْلُكُ، وَآثَرَنَا عَلَى مُهْجَةِ نَفْسِهِ وَوَلَدِهِ. فَبَلَغَ ذَلِكَ مُعَاوِيَةَ فَقَالَ: لِلَّهِ دَرُّ عُبَيْدِ اللَّهِ ! مِنْ أَيِّ بَيْضَةٍ خَرَجَ ؟ ! وَمَنْ أَيِّ شَيْءٍ دَرَجَ ؟ ! قَالَ خَلِيفَةُ بْنُ خَيَّاطٍ: تُوُفِّيَ سَنَةَ ثَمَانٍ وَخَمْسِينَ. وَقَالَ غَيْرُهُ: تُوُفِّيَ فِي أَيَّامِ يَزِيدَ بْنِ مُعَاوِيَةَ. وَقَالَ أَبُو عُبَيْدٍ الْقَاسِمُ بْنُ سَلَّامٍ: تُوُفِّيَ فِي سَنَةِ سَبْعٍ وَثَمَانِينَ. وَكَانَتْ وَفَاتُهُ بِالْمَدِينَةِ، وَقِيلَ: بِالْيَمَنِ. وَلَهُ حَدِيثٌ وَاحِدٌ. أم المؤمنين عائشة بنت أبي بكر الصديق وَمِمَّنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ أُمُّ الْمُؤْمِنِينَ عَائِشَةُ بِنْتُ أَبِي بَكْرٍ الصِّدِّيقِ زَوْجَةُ رَسُولِ اللَّهِ ﷺ، وَأَحَبُّ أَزْوَاجِهِ إِلَيْهِ، الْمُبَرَّأَةُ مِنْ فَوْقِ سَبْعِ سَمَاوَاتٍ، ؓ، وَأُمُّهَا هِيَ أُمُّ رُومَانَ بِنْتُ عَامِرِ بْنِ عُوَيْمِرٍ الْكِنَانِيَّةُ، تُكَنَّى عَائِشَةُ بِأُمِّ عَبْدِ اللَّهِ، قِيلَ: كَنَّاهَا بِذَلِكَ رَسُولُ اللَّهِ ﷺ ; بِابْنِ أُخْتِهَا عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ. وَقِيلَ: إِنَّهَا أَسْقَطَتْ مِنْ رَسُولِ اللَّهِ ﷺ سُقْطًا، فَسَمَّاهُ عَبْدُ اللَّهِ. وَلَمْ يَتَزَوَّجْ رَسُولُ اللَّهِ ﷺ بِكْرًا غَيْرَهَا، وَلَمْ يَنْزِلْ عَلَيْهِ الْوَحْيُ فِي لِحَافِ امْرَأَةٍ غَيْرِهَا، وَلَمْ يَكُنْ فِي أَزْوَاجِهِ أَحَبُّ إِلَيْهِ مِنْهَا، تَزَوَّجَهَا بِمَكَّةَ بَعْدَ وَفَاةِ خَدِيجَةَ، وَقَدْ أَتَاهُ الْمَلَكُ بِهَا فِي الْمَنَامِ فِي سَرَقَةٍ مِنْ حَرِيرٍ، مَرَّتَيْنِ أَوْ ثَلَاثًا، فَيَقُولُ: هَذِهِ زَوْجَتُكَ. قَالَ: " فَأَكْشِفُ عَنْكِ فَإِذَا هِيَ أَنْتِ ". فَأَقُولُ: " إِنْ يَكُنْ هَذَا مِنْ عِنْدِ اللَّهِ يُمْضِهِ ". فَخَطَبَهَا مِنْ أَبِيهَا فَقَالَ: يَا رَسُولَ اللَّهِ، أَوَتَحِلُّ لَكَ ؟ قَالَ: " نَعَمْ ". قَالَ: أَوَلَسْتُ أَخَاكَ ؟ قَالَ: " بَلَى، فِي الْإِسْلَامِ، وَهِيَ لِي حَلَالٌ " فَتَزَوَّجَهَا رَسُولُ اللَّهِ ﷺ فَحَظِيَتْ عِنْدَهُ. وَكَانَ ذَلِكَ قَبْلَ الْهِجْرَةِ بِسَنَتَيْنِ، وَقِيلَ: بِسَنَةٍ وَنِصْفٍ. وَقِيلَ: بِثَلَاثِ سِنِينَ. وَكَانَ عُمْرُهَا إِذْ ذَاكَ سِتَّ سِنِينَ، ثُمَّ دَخَلَ بِهَا وَهِيَ بِنْتُ تِسْعِ سِنِينَ بَعْدَ بَدْرٍ فِي شَوَّالٍ مِنْ سَنَةِ ثِنْتَيْنِ مِنَ الْهِجْرَةِ فَأَحَبَّهَا. وَلَمَّا تَكَلَّمَ فِيهَا أَهْلُ الْإِفْكِ بِالزُّورِ وَالْبُهْتَانِ غَارَ اللَّهُ لَهَا، فَأَنْزَلَ لَهَا بَرَاءَتَهَا فِي عَشْرِ آيَاتٍ مِنَ الْقُرْآنِ تُتْلَى عَلَى تَعَاقُبِ الْأَزْمَانِ. تكفير من قذف عائشة بعد براءتها وَقَدْ أَجْمَعَ الْعُلَمَاءُ عَلَى تَكْفِيرِ مَنْ قَذَفَهَا بَعْدَ بَرَاءَتِهَا ، وَاخْتَلَفُوا فِي بَقِيَّةِ أُمَّهَاتِ الْمُؤْمِنِينَ، هَلْ يَكْفُرُ مَنْ قَذَفَهُنَّ أَمْ لَا ؟ عَلَى قَوْلَيْنِ، وَأَصَحُّهُمَا أَنَّهُ يَكْفُرُ ; لِأَنَّ الْمَقْذُوفَةَ زَوْجَةُ رَسُولِ اللَّهِ ﷺ، وَاللَّهُ تَعَالَى إِنَّمَا غَضِبَ لَهَا، لِأَنَّهَا زَوْجَةُ رَسُولِ اللَّهِ ﷺ، فَهِيَ وَغَيْرُهَا مِنْهُنَّ سَوَاءٌ. وَمِنْ خَصَائِصِهَا، ؓ، أَنَّهَا كَانَ لَهَا فِي الْقَسْمِ يَوْمَانِ ; يَوْمُهَا وَيَوْمُ سَوْدَةَ حِينَ وَهَبَتْهَا ذَلِكَ تَقَرُّبًا إِلَى رَسُولِ اللَّهِ ﷺ، وَأَنَّهُ مَاتَ فِي يَوْمِهَا وَفِي بَيْتِهَا، وَبَيْنَ سَحْرِهَا وَنَحْرِهَا، وَجَمْعَ اللَّهُ بَيْنَ رِيقِهِ وَرِيقِهَا فِي آخِرِ سَاعَةٍ مِنْ سَاعَاتِهِ مِنَ الدُّنْيَا، وَأَوَّلِ سَاعَةٍ مِنَ الْآخِرَةِ، وَدُفِنَ فِي بَيْتِهَا. وعَنْ عَائِشَةَ، عَنِ النَّبِيِّ ﷺ قَالَ: " إِنَّهُ لَيُهَوِّنُ عَلَيَّ أَنِّي رَأَيْتُ بَيَاضَ كَفِّ عَائِشَةَ فِي الْجَنَّةِ ".. وَهَذَا فِي غَايَةِ مَا يَكُونُ مِنَ الْمَحَبَّةِ الْعَظِيمَةِ ; أَنَّهُ يَرْتَاحُ لِأَنَّهُ رَأَى بَيَاضَ كَفِّهَا أَمَامَهُ فِي الْجَنَّةِ. وَمِنْ خَصَائِصِهَا أَنَّهَا أَعْلَمُ نِسَاءِ النَّبِيِّ ﷺ ، بَلْ هِيَ أَعْلَمُ النِّسَاءِ عَلَى الْإِطْلَاقِ ; قَالَ الزُّهْرِيُّ: لَوْ جُمِعَ عِلْمُ عَائِشَةَ إِلَى عِلْمِ جَمِيعِ أَزْوَاجِ النَّبِيِّ ﷺ، وَعِلْمِ جَمِيعِ النِّسَاءِ، لَكَانَ عِلْمُ عَائِشَةَ أَفْضَلَ. وَقَالَ عَطَاءُ بْنُ أَبِي رَبَاحٍ كَانَتْ عَائِشَةُ أَفْقَهَ النَّاسِ، وَأَعْلَمَ النَّاسِ، وَأَحْسَنَ النَّاسِ رَأْيًا فِي الْعَامَّةِ. وَقَالَ عُرْوَةُ: مَا رَأَيْتُ أَحَدًا أَعْلَمَ بِفِقْهٍ وَلَا طِبٍّ وَلَا شِعْرٍ مِنْ عَائِشَةَ. وَلَمْ تَرْوِ امْرَأَةٌ وَلَا رَجُلٌ، غَيْرُ أَبِي هُرَيْرَةَ، عَنْ رَسُولِ اللَّهِ ﷺ مِنَ الْأَحَادِيثِ بِقَدْرِ رِوَايَتِهَا، ؓ. وَقَالَ أَبُو مُوسَى الْأَشْعَرِيُّ: مَا أَشْكَلَ عَلَيْنَا - أَصْحَابَ مُحَمَّدٍ ﷺ - حَدِيثٌ قَطُّ فَسَأَلْنَا عَائِشَةَ، إِلَّا وَجَدْنَا عِنْدَهَا مِنْهُ عِلْمًا. رَوَاهُ التِّرْمِذِيُّ. وَقَالَ أَبُو الضُّحَى عَنْ مَسْرُوقٍ: رَأَيْتُ مَشْيَخَةَ أَصْحَابِ مُحَمَّدٍ الْأَكَابِرَ يَسْأَلُونَهَا عَنِ الْفَرَائِضِ. فَأَمَّا مَا يَلْهَجُ بِهِ كَثِيرٌ مِنَ الْفُقَهَاءِ وَعُلَمَاءِ الْأُصُولِ مِنْ إِيرَادِ حَدِيثِ: " خُذُوا شَطْرَ دِينِكُمْ عَنِ الْحُمَيْرَاءِ ". فَإِنَّهُ لَيْسَ لَهُ أَصْلٌ، وَلَا هُوَ مُثْبَتٌ فِي شَيْءٍ مِنْ أُصُولِ الْإِسْلَامِ، وَسَأَلَتُ عَنْهُ شَيْخَنَا أَبَا الْحَجَّاجِ الْمِزِّيَّ فَقَالَ: لَا أَصْلَ لَهُ. ثُمَّ لَمْ يَكُنْ فِي النِّسَاءِ أَعْلَمُ مِنْ تِلْمِيذَاتِهَا ; عَمْرَةَ بِنْتِ عَبْدِ الرَّحْمَنِ، وَحَفْصَةَ بِنْتِ سِيرِينَ، وَعَائِشَةَ بِنْتِ طَلْحَةَ، وَقَدْ تَفَرَّدَتْ أُمُّ الْمُؤْمِنِينَ عَائِشَةُ، ؓ، بِمَسَائِلَ مِنْ بَيْنِ الصَّحَابَةِ لَمْ تُوجَدْ إِلَّا عِنْدَهَا، وَانْفَرَدَتْ بِاخْتِيَارَاتٍ أَيْضًا، وَرَدَّتْ أَخْبَارًا بِخِلَافِهَا بِنَوْعٍ مِنَ التَّأْوِيلِ. وَقَدْ جَمَعَ ذَلِكَ غَيْرُ وَاحِدٍ مِنَ الْأَئِمَّةِ. وَقَالَ الشَّعْبِيُّ: كَانَ مَسْرُوقٌ إِذَا حَدَّثَ عَنْ عَائِشَةَ قَالَ: حَدَّثَتْنِي الصِّدِّيقَةُ بِنْتُ الصِّدِّيقِ، حَبِيبَةُ حَبِيبِ اللَّهِ، الْمُبَرَّأَةُ مِنْ فَوْقِ سَبْعِ سَمَاوَاتٍ. وَثَبَتَ فِي " صَحِيحِ الْبُخَارِيِّ " مِنْ حَدِيثِ أَبِي عُثْمَانَ النَّهْدِيِّ، عَنْ عَمْرِو بْنِ الْعَاصِ قَالَ: قُلْتُ: يَا رَسُولَ اللَّهِ، أَيُّ النَّاسِ أَحَبُّ إِلَيْكَ ؟ قَالَ: " عَائِشَةُ ". قُلْتُ: وَمِنَ الرِّجَالِ ؟ قَالَ: " أَبُوهَا ". وَفِي " صَحِيحِ الْبُخَارِيِّ " أَيْضًا، عَنْ أَبِي مُوسَى قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: " كَمَلَ مِنَ الرِّجَالِ كَثِيرٌ، وَلَمْ يَكْمُلْ مِنَ النِّسَاءِ إِلَّا مَرْيَمُ بِنْتُ عِمْرَانَ، وَخَدِيجَةُ بِنْتُ خُوَيْلِدٍ، وَآسِيَةُ امْرَأَةُ فِرْعَوْنَ، وَفَضْلُ عَائِشَةَ عَلَى النِّسَاءِ كَفَضْلِ الثَّرِيدِ عَلَى سَائِرِ الطَّعَامِ ". تفضيل عائشة على خديجة وَقَدِ اسْتَدَلَّ كَثِيرٌ مِنَ الْعُلَمَاءِ مِمَّنْ ذَهَبَ إِلَى تَفْضِيلِ عَائِشَةَ عَلَى خَدِيجَةَ ، بِهَذَا الْحَدِيثِ، فَإِنَّهُ دَخَلَ فِيهِ سَائِرُ النِّسَاءِ الثَّلَاثِ الْمَذْكُورَاتِ وَغَيْرُهُنَّ. وَيُعَضِّدُ ذَلِكَ أَيْضًا الْحَدِيثُ الَّذِي رَوَاهُ الْبُخَارِيُّ: وعَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ قَالَتِ: اسْتَأْذَنَتْ هَالَةُ بِنْتُ خُوَيْلِدٍ أُخْتُ خَدِيجَةَ عَلَى رَسُولِ اللَّهِ ﷺ، فَعَرَفَ اسْتِئْذَانَ خَدِيجَةَ، فَارْتَاعَ لِذَلِكَ، فَقَالَ: " اللَّهُمَّ هَالَةَ ". قَالَتْ عَائِشَةُ: فَغِرْتُ، فَقُلْتُ: مَا تَذْكُرُ مِنْ عَجُوزٍ مِنْ عَجَائِزِ قُرَيْشٍ، حَمْرَاءِ الشِّدْقَيْنِ، هَلَكَتْ فِي الدَّهْرِ، قَدْ أَبْدَلَكَ اللَّهُ خَيْرًا مِنْهَا ؟ هَكَذَا رَوَاهُ الْبُخَارِيُّ. فَأَمَّا مَا يُرْوَى فِيهِ مِنَ الزِّيَادَةِ: " مَا أَبْدَلَنِي اللَّهُ خَيْرًا مِنْهَا ". فَلَيْسَ يَصِحُّ سَنَدُهَا. وَقَدْ ذَكَرْنَا ذَلِكَ مُطَوَّلًا عِنْدَ وَفَاةِ خَدِيجَةَ، وَذَكَرْنَا حُجَّةَ مَنْ ذَهَبَ إِلَى تَفْضِيلِهَا عَلَى عَائِشَةَ بِمَا أَغْنَى عَنْ إِعَادَتِهِ هَاهُنَا. وعَنِ ابْنِ شِهَابٍ، قَالَ أَبُو سَلَمَةَ: إِنَّ عَائِشَةَ، ؓ، قَالَتْ: قَالَ رَسُولُ اللَّهِ ﷺ يَوْمًا: " يَا عَائِشُ، هَذَا جِبْرِيلُ يُقْرِئُكِ السَّلَامَ ". فَقُلْتُ: وَعَلَيْهِ السَّلَامُ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ، تَرَى مَا لَا أَرَى. وَثَبَتَ فِي " صَحِيحِ الْبُخَارِيِّ " أَنَّ النَّاسَ كَانُوا يَتَحَرَّوْنَ بِهَدَايَاهُمْ يَوْمَ عَائِشَةَ، فَاجْتَمَعَ أَزْوَاجُ النَّبِيِّ ﷺ إِلَى أُمِّ سَلَمَةَ، وَقُلْنَ لَهَا: قُولِي لَهُ يَأْمُرُ النَّاسَ أَنْ يُهْدُوا إِلَيْهِ حَيْثُ كَانَ. فَقَالَتْ أُمُّ سَلَمَةَ: فَلَمَّا دَخَلَ عَلَيَّ قُلْتُ لَهُ ذَلِكَ، فَأَعْرَضَ عَنِّي. ثُمَّ قُلْنَ لَهَا ذَلِكَ، فَقَالَتْ لَهُ، فَأَعْرَضَ عَنْهَا، ثُمَّ لَمَّا دَارَ إِلَيْهَا قَالَتْ لَهُ، فَقَالَ: " يَا أُمَّ سَلَمَةَ، لَا تُؤْذِينِي فِي عَائِشَةَ، فَإِنَّهُ وَاللَّهِ مَا نَزَلَ عَلَيَّ الْوَحْيُ وَأَنَا فِي لِحَافِ امْرَأَةٍ مِنْكُنَّ غَيْرِهَا ". وَذَكَرَ أَنَّهُنَّ بَعَثْنَ فَاطِمَةَ ابْنَتَهُ إِلَيْهِ، فَقَالَتْ: إِنَّ نِسَاءَكَ يَنْشُدُونَكَ الْعَدْلَ فِي ابْنةِ أَبِي بَكْرِ بْنِ أَبِي قُحَافَةَ. فَقَالَ: " يَا بُنَيَّةُ، أَلَّا تُحِبِّينَ مَنْ أُحِبُّ ؟ " قَالَتْ: قُلْتُ: بَلَى. قَالَ: " فَأَحِبِّي هَذِهِ ". ثُمَّ بَعَثْنَ زَيْنَبَ بِنْتَ جَحْشٍ فَدَخَلَتْ عَلَى رَسُولِ اللَّهِ ﷺ وَعِنْدَهُ عَائِشَةُ، فَتَكَلَّمَتْ زَيْنَبُ، وَنَالَتْ مِنْ عَائِشَةَ، فَانْتَصَرَتْ عَائِشَةُ مِنْهَا، وَكَلَّمَتْهَا حَتَّى أَفْحَمَتْهَا، فَجَعَلَ رَسُولُ اللَّهِ ﷺ يَنْظُرُ إِلَى عَائِشَةَ، وَيَقُولُ: " إِنَّهَا ابْنَةُ أَبِي بَكْرٍ ". وَذَكَرْنَا أَنَّ عَمَّارًا لَمَّا جَاءَ يَسْتَصْرِخُ النَّاسَ وَيَسْتَنْفِرُهُمْ إِلَى قِتَالِ طَلْحَةَ وَالزُّبَيْرِ أَيَّامَ الْجَمَلِ، صَعِدَ هُوَ وَالْحَسَنُ بْنُ عَلِيٍّ عَلَى مِنْبَرِ الْكُوفَةِ فَسَمِعَ عَمَّارُ رَجُلًا يَنَالُ مِنْ عَائِشَةَ فَقَالَ لَهُ: اسْكُتْ مَقْبُوحًا مَنْبُوحًا، وَاللَّهِ إِنَّهَا لِزَوْجَةُ رَسُولِ اللَّهِ ﷺ فِي الدُّنْيَا وَفِي الْآخِرَةِ، وَلَكِنَّ اللَّهَ ابْتَلَاكُمْ لِيَعْلَمَ إِيَّاهُ تُطِيعُونَ أَوْ إِيَّاهَا. وعن ذَكْوَانُ حَاجِبُ عَائِشَةَ، أَنَّهُ جَاءَ عَبْدُ اللَّهِ بْنُ عَبَّاسٍ يَسْتَأْذِنُ عَلَى عَائِشَةَ، فَجِئْتُ وَعِنْدَ رَأْسِهَا ابْنُ أَخِيهَا عَبْدُ اللَّهِ بْنُ عَبْدِ الرَّحْمَنِ، فَقُلْتُ: هَذَا ابْنُ عَبَّاسٍ يَسْتَأْذِنُ. فَأَكَبَّ عَلَيْهَا ابْنُ أَخِيهَا عَبْدُ اللَّهِ فَقَالَ: هَذَا عَبْدُ اللَّهِ بْنُ عَبَّاسٍ يَسْتَأْذِنُ. وَهِيَ تَمُوتُ، فَقَالَتْ: دَعْنِي مِنِ ابْنِ عَبَّاسٍ. فَقَالَ: يَا أُمَّتَاهُ، إِنَّ ابْنَ عَبَّاسٍ مِنْ صَالِحِ بَنِيكِ يُسَلِّمُ عَلَيْكِ وَيُوَدِّعُكِ. فَقَالَتِ: ائْذَنْ لَهُ إِنْ شِئْتَ. قَالَ: فَأَدْخَلْتُهُ، فَلَمَّا جَلَسَ قَالَ: أَبْشِرِي. فَقَالَتْ: بِمَاذَا ؟ فَقَالَ: مَا بَيْنَكِ وَبَيْنَ أَنْ تَلْقَيْ مُحَمَّدًا ﷺ وَالْأَحِبَّةَ إِلَّا أَنَّ تَخْرُجَ الرُّوحُ مِنَ الْجَسَدِ، كُنْتِ أَحَبَّ نِسَاءِ رَسُولِ اللَّهِ ﷺ إِلَيْهِ، وَلَمْ يَكُنْ رَسُولُ اللَّهِ ﷺ يُحِبُّ إِلَّا طَيِّبًا، وَسَقَطَتْ قِلَادَتُكِ لَيْلَةَ الْأَبْوَاءِ فَأَصْبَحَ رَسُولُ اللَّهِ ﷺ حَتَّى يُصْبِحَ فِي الْمَنْزِلِ، وَأَصْبَحَ النَّاسُ وَلَيْسَ مَعَهُمْ مَاءٌ، فَأَنْزَلَ اللَّهُ آيَةَ التَّيَمُّمِ، فَكَانَ ذَلِكَ فِي سَبَبِكِ وَمَا أَنْزَلَ اللَّهُ مِنَ الرُّخْصَةِ لِهَذِهِ الْأُمَّةِ، وَأَنْزَلَ اللَّهُ بَرَاءَتَكِ مِنْ فَوْقِ سَبْعِ سَمَاوَاتٍ، جَاءَ بِهَا الرُّوحُ الْأَمِينُ، فَأَصْبَحَ لَيْسَ لِلَّهِ مَسْجِدٌ مِنْ مَسَاجِدِ اللَّهِ إِلَّا يُتْلَى فِيهِ آنَاءَ اللَّيْلِ وَآنَاءَ النَّهَارِ. فَقَالَتْ: دَعْنِي مِنْكَ يَا ابْنَ عَبَّاسٍ، وَالَّذِي نَفْسِي بِيَدِهِ لَوَدِدْتُ أَنِّي كُنْتُ نَسْيًا مَنْسِيًّا. وَالْأَحَادِيثُ فِي فَضَائِلِهَا وَمَنَاقِبِهَا كَثِيرَةٌ جِدًّا. وَقَدْ كَانَتْ وَفَاتُهَا فِي هَذَا الْعَامِ سَنَةَ ثَمَانٍ وَخَمْسِينَ ، وَقِيلَ: قَبْلَهُ بِسَنَةٍ. وَقِيلَ: بَعْدَهُ بِسَنَةٍ. وَالْمَشْهُورُ فِي رَمَضَانَ مِنْهُ، وَقِيلَ: فِي شَوَّالٍ. وَالْأَشْهَرُ لَيْلَةَ الثُّلَاثَاءِ السَّابِعُ عَشَرَ مِنْ رَمَضَانَ، وَأَوْصَتْ أَنْ تُدْفَنَ بِالْبَقِيعِ لَيْلًا، وَصَلَّى عَلَيْهَا أَبُو هُرَيْرَةَ بَعْدَ صَلَاةِ الْوِتْرِ، وَنَزَلَ فِي قَبْرِهَا خَمْسَةٌ، وَهُمْ ; عَبْدُ اللَّهِ وَعُرْوَةُ ابْنَا الزُّبَيْرِ بْنِ الْعَوَّامِ مِنْ أُخْتِهَا أَسْمَاءَ بِنْتِ أَبِي بَكْرٍ وَالْقَاسِمُ وَعَبْدُ اللَّهِ ابْنَا أَخِيهَا مُحَمَّدِ بْنِ أَبِي بَكْرٍ، وَعَبْدُ اللَّهِ بْنُ عَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرٍ، وَكَانَ عُمْرُهَا يَوْمَئِذٍ سَبْعًا وَسِتِّينَ سَنَةً ; لِأَنَّهُ تُوُفِّيَ رَسُولُ اللَّهِ ﷺ وَعُمْرُهَا ثَمَانِيَ عَشْرَةَ سَنَةً، وَكَانَ عُمْرُهَا عَامَ الْهِجْرَةِ ثَمَانِ سِنِينَ أَوْ تِسْعَ سِنِينَ. فَاللَّهُ أَعْلَمُ. عبد الله بن عامر ( فِي هَذِهِ السَّنَةِ مَاتَ عُقْبَةُ بْنُ عَامِرٍ ) الْجُهَنِيُّ، وَلَهُ صُحْبَةٌ، وَشَهِدَ صِفِّينَ مَعَ مُعَاوِيَةَ .
✧ Those among the notables who died in this year Saʿīd b. al-ʿĀṣ b. Saʿīd b. al-ʿĀṣ Saʿīd b. al-ʿĀṣ b. Saʿīd b. al-ʿĀṣ b. Umayyah b. ʿAbd Shams b. ʿAbd Manāf al-Qurashī al-Umawī, whose kunyah was Abū ʿUthmān, and also Abū Saʿīd: His grandfather was Abū Uḥayḥah. His father al-ʿĀṣ was killed on the day of Badr as an unbeliever, and the Messenger of Allah ﷺ was taken when Saʿīd was nine years old. Saʿīd was generous. One day he asked for a drink from a house in Madinah, then the owner of the house offered the house for sale, so he said: Why is he selling it? They said: He owes a debt of four thousand dinars. He said: He has a claim on us because he gave us water. So he rode to him with his creditor and said to the creditor: It is yours, on me. And he said to the owner of the house: Enjoy your house. People used to have supper at his place, and among them was a man of the Qurʾān reciters who had become poor. His wife said to him: We have heard of the generosity of this amir of ours, so mention your situation to him, perhaps he will give us something. He said: Woe to you, do not make me lose face. She said: Mention it to him in any case. So the people dispersed one night, and the man stayed. Saʿīd said: I think you are staying because of some need. He remained silent. He said to his servants: Withdraw. Then he said to him: May Allah have mercy on you, it is just me and you, so mention your need. He remained silent. He extinguished the lamp, then said: May Allah have mercy on you, you do not see my face, so mention your need. He said: May Allah set the amir right, need has befallen us, and I wanted to mention it to you. He said: In the morning, meet so-and-so, my agent. When morning came, the man met the agent, and he said to him: The amir has ordered something for you, so bring someone to carry it with you. He said: I have no one to carry. Then he went back to his wife and told her the news, blaming her and saying: I think he only ordered for me a basket of dates and a measure of cloth, and my face is gone. If it had been dirhams, he would have given them to me. His wife said to him: O you, matters have reached what you see, so whatever he gives you will sustain us. So he came to the agent, and he said: Where will you be? I told the amir that you have no one to carry, so he ordered me to send with you someone to carry what he ordered. Then he brought out to him three black slaves, on the head of each one a bag of dirhams, and said: Go with him. When the man reached the door of his house, he opened one of the bags, took out dirhams, gave them to the slaves, and said: Leave. They said: To where? We are your slaves. A slave of the amir never carried a gift to anyone and then returned to his owner. He said: So the man's situation improved. When Saʿīd was dying, he said to his sons: Let my brothers miss nothing from me except my face. So do for them what I used to do, and continue to them what I used to continue, and spare them the trouble of asking. For when a man asks for a need, his limbs tremble and his sides quiver for fear of being refused. By Allah, a man tossing on his bed seeing you as a place for his need is a greater favor upon you than your favor upon him by what you give him. And from Khālid b. Saʿīd, from his father, from Ibn ʿUmar, who said: A woman came to the Messenger of Allah ﷺ with a striped cloak and said: I intended to give this garment to the most noble of the Arabs. He said: "Give it to this lad," meaning Saʿīd b. al-ʿĀṣ, while he was standing. Saʿīd b. al-ʿĀṣ died in his palace at al-ʿArṣah, three miles from Madinah, and was buried in al-Baqīʿ. He entrusted his son ʿAmr al-Ashdāq and ordered him to bury him in al-Baqīʿ, and said: It is little for me among my people, for my kindness to them, that they carry me on their shoulders from al-ʿArṣah to al-Baqīʿ. So they did. And he ordered his son ʿAmr, when he had buried him, to ride to Muʿāwiyah, announce his death, and sell him his dwelling at al-ʿArṣah. It was a dwelling that Saʿīd had been granted, and he had planted palm trees there, cultivated, and built an admirable palace. He said to his son: This dwelling of mine is not in the contract; it is only the dwelling of Burrah, so sell it to Muʿāwiyah and pay off my debts and my promises, and do not accept from Muʿāwiyah the payment of my debt, for you would then send it with me to my Lord. When ʿAmr had buried him and the people stood at al-Baqīʿ and offered condolences, he then rode his mounts to Muʿāwiyah. He came to him and announced his death, and Muʿāwiyah said, "To Allah we belong and to Him we return," and expressed grief at his death. Then he said: Did he leave any debt? He said: Yes. He said: How much? He said: Three hundred thousand dirhams. He said: It is on me. He said: He refused that and ordered me to pay it from his wealth, selling what I could sell of it. He said: Offer me whatever you wish. He said: The most precious and dearest to us and to him in his lifetime, his dwelling at al-ʿArṣah. Muʿāwiyah said to him: Far be it, you will not sell this dwelling; look for something else. He said: What shall we do? We want to hasten the payment of his debt. He said: I have taken it for three hundred thousand dirhams. He said: Make it in al-wāqiyah—they mean the dirham of Persia, the dirham weighing a mithqal of gold. He said: I have done so. He said: Then carry it to Madinah. He said: I have done so. So he carried it for him. ʿAmr b. Saʿīd came and put it toward his debts and settled with them according to the difference between al-wāqiyah dirhams—which are al-baʿliyyah—and al-jawār dirhams—which are deficient by three in ten, every seven baʿliyyah being ten jawār—until a young man of Quraysh came to him and mentioned a right he had in a piece of tanned leather for twenty thousand dirhams owed by Saʿīd b. al-ʿĀṣ, in the handwriting of a freedman of Saʿīd who used to oversee some of Saʿīd's expenses, and Saʿīd's testimony against himself in Saʿīd's own handwriting. ʿAmr recognized the freedman's handwriting and his father's handwriting but denied that the young man—a poor fellow of Quraysh—had this wealth. He sent the document to his father's freedman. When the freedman read it, he wept and said: Yes, I recognize this document, and it is true. My master called me while this young man was at his door, with this piece of leather, and said: Write. So I wrote this right at his dictation. ʿAmr said to the young man: And what is the reason for this wealth of yours? He said: I saw him walking alone, so I got up and walked until he reached the door of his house, then I stopped. He said: Do you need anything? I said: No, except that I saw you walking alone and wanted to guard your side. He said: Your keeping me company is a bond of kinship, O son of my brother. Bring me a piece of leather. So I went to a leatherworker near the door of his house and took from him this piece. He called this freedman of his and said: Write. So he wrote for your father this document and wrote in it his testimony against himself, then handed it to me and said: O son of my brother, we have nothing today, so take this document, and when something comes to us, bring it to us, if Allah wills. Then he died, may Allah have mercy on him, before anything came to him. ʿAmr said: No doubt, you will not take it except in full. So he gave it to him. And al-Zubayr narrated from another route: that Muʿāwiyah bought al-ʿArṣah for one million dirhams, and Saʿīd's debt was three thousand dirhams. Muʿāwiyah bought al-ʿArṣah from Saʿīd's son for one million, the palm trees for one million, and the farms for one million. Ibn ʿAsākir mentioned that Ziyād b. Abī Sufyān sent to Saʿīd b. al-ʿĀṣ gifts and wealth and a letter in which he mentioned that he was asking for his daughter Umm ʿUthmān, from Umayyah bt. Jarīr b. ʿAbd Allah al-Bajalī, in marriage. When the gifts, wealth, and letter arrived, he read it, then distributed the gifts among his companions, then wrote him a gentle letter containing: In the name of Allah, the Merciful, the Compassionate. Allah Most High said: Nay, indeed man transgresses, because he sees himself self-sufficient [al-ʿAlaq: 6–7]. And peace. And it was narrated to us that Saʿīd proposed to Umm Kulthūm bt. ʿAlī, from Fāṭimah, who had been married to ʿUmar b. al-Khaṭṭāb. She agreed to that and consulted her two brothers, and they disliked it—and in one narration: only al-Ḥusayn disliked it, while al-Ḥasan agreed. She prepared her house, set up a bed, and they agreed on the writing of the contract. She ordered her son Zayd b. ʿUmar to give her in marriage to him. He sent her one hundred thousand—and in one narration: two hundred thousand—as a dowry. His companions gathered with him to go with him, but he said: I dislike putting the two sons of Fāṭimah in difficulty. So he abandoned the marriage and gave all that wealth to her. Ibn Maʿīn and ʿAbd al-Aʿlā b. Ḥammād said: A bedouin asked Saʿīd b. al-ʿĀṣ, and he ordered five hundred for him. The servant said: Five hundred dirhams or dinars? He said: I only ordered you five hundred dirhams, but since your soul bubbled with the thought that they are dinars, give him five hundred dinars. When the bedouin received it, he sat down weeping. He said to him: What is the matter? Did you not receive your gift? He said: Yes, by Allah, but I weep for the earth, how it will consume the like of you. ʿAbd al-Ḥamīd b. Jaʿfar said: A man came carrying the responsibility of four bloodwits, for which he asked the people of Madinah. He was told: Go to al-Ḥasan b. ʿAlī, or ʿAbd Allah b. Jaʿfar, or Saʿīd b. al-ʿĀṣ, or ʿAbd Allah b. ʿAbbās. He went to the mosque, and Saʿīd was entering it. He said: Who is this? He was told: Saʿīd b. al-ʿĀṣ. He headed toward him and mentioned what had brought him. Saʿīd left him until he returned from the mosque to his house, then said to the bedouin: Bring someone to carry with you. He said: May Allah have mercy on you, I asked you for money, not dates. He said: I know, bring someone to carry with you. He gave him forty thousand, and the bedouin took it and left without asking anyone else. Saʿīd b. al-ʿĀṣ said to his son: O my son, may Allah disgrace kindness if it is not initiated without asking. But when a man comes to you and you almost see his blood in his face, or comes risking not knowing whether you will give or refuse, by Allah, even if you gave him all your wealth, you would not repay him. Saʿīd said: My companion has three rights upon me: when he draws near, I welcome him; when he sits, I make room for him; and when he speaks, I turn to him. He also said: O my son, do not jest with a nobleman, for he will bear a grudge against you; nor with a lowly man, for you will become contemptible to him. In one narration: for he will become bold against you. One day he gave a sermon and said: Whoever Allah grants a good provision, let him be the happiest of people with it. He only leaves it to one of two men: either a righteous man who will be happy with what you gathered for him while you fail, and a righteous man is never diminished by anything; or a corrupt man for whom nothing remains. Muʿāwiyah said: Abū ʿUthmān has gathered the choicest words. Al-Aṣmaʿī narrated from Ḥakīm b. Qays, who said: Saʿīd b. al-ʿĀṣ said: There are two situations in which I am not ashamed of my gentleness and deliberateness: when addressing an ignorant or foolish person, and when asking for a need for myself. A woman of the worshippers entered upon him while he was amir of Kufa, and he honored her and was kind to her. She said: May Allah never make you in need of a base person, and may favor remain upon you in the necks of the noble. If He removes a blessing from a noble person, may He make you the cause of restoring it to him. He had ten children, male and female. One of his wives was Umm al-Banīn bt. al-Ḥakam b. Abī al-ʿĀṣ, the sister of Marwān b. al-Ḥakam. He narrated from the Prophet ﷺ, and from ʿUmar b. al-Khaṭṭāb, ʿUthmān, and ʿĀʾishah. Narrating from him were his two sons ʿAmr b. Saʿīd al-Ashdāq and Yaḥyā b. Saʿīd, Sālim b. ʿAbd Allah b. ʿUmar, ʿUrwah b. al-Zubayr, and others. There is nothing from him in the Musnad or in the Six Books. He was of good conduct and good inner character. He would often gather his companions every Friday, feed them, clothe them in fine garments, and send to their homes gifts, presents, and abundant kindness. He would tie up purses and place them before the worshippers in need in the mosque. Ibn ʿAsākir said: He had a house in Damascus known after him as Dār Naʿīm and Ḥammām Naʿīm, in the vicinity of al-Daymās. Then he returned to Madinah and stayed there until he died. He was generous, open-handed, and praised. Then he cited something of his hadith: from Hishām b. ʿUrwah, from his father, that Saʿīd b. al-ʿĀṣ said: The Messenger of Allah ﷺ said: "The best of you in Islam are the best of you in the Jāhiliyyah." Shaddād b. Aws b. Thābit b. al-Mundhir b. Ḥarām, Abū Yaʿlā Shaddād b. Aws b. Thābit b. al-Mundhir b. Ḥarām, Abū Yaʿlā al-Anṣārī al-Khazrajī A noble Companion, and he was the nephew of Ḥassān b. Thābit. Ibn Mandah reported from Mūsā b. ʿUqbah that he said: He witnessed Badr. Ibn Mandah said: That is an error. He was remarkably diligent in worship. When he lay down to sleep, he would hang himself from his bed and toss and writhe like a snake writhes, saying: O Allah, fear of the Fire has disturbed me. Then he would rise to his prayer. ʿUbādah b. al-Ṣāmit said: Shaddād was among those given knowledge and forbearance. Shaddād settled in Palestine and Jerusalem, and died in this year at the age of seventy-five. It is also said: he died in the year 64, and it is said: in the year 41. But Allah knows best. ʿAbd al-Raḥmān b. Abī Bakr al-Ṣiddīq ʿAbd al-Raḥmān b. Abī Bakr al-Ṣiddīq, whose kunyah was Abū ʿAbd Allah: His mother was Umm Rūmān bt. ʿĀmir, and he was the full brother of ʿĀʾishah. He was the eldest of Abū Bakr's children. He remained on the religion of his people and witnessed Badr with the polytheists, and he called for single combat. Abū Bakr al-Ṣiddīq rose to fight him, but the Messenger of Allah ﷺ said to him: "Let us enjoy your company." Then ʿAbd al-Raḥmān embraced Islam during the truce of al-Ḥudaybiyah. He is the one who said to Marwān when he was called to pledge allegiance to Yazīd: They only want to make it like the rule of Chosroes or Heraclius. Marwān said: O people, this is the one about whom Allah said to his parents, "Uff to you both, do you promise me that I will be brought forth?" ʿĀʾishah shouted at him: Does he say this about ʿAbd al-Raḥmān? You lie, by Allah, it is not about him. If I wished to name the man about whom it was revealed, I would name him. But I testify that the Messenger of Allah ﷺ cursed your father while you were in his loins. He migrated to Madinah and gave the Messenger of Allah ﷺ forty wasqs at Khaybar. He narrated hadith from the Messenger of Allah ﷺ. ʿAbd al-Raḥmān used to trade in the Jāhiliyyah to Syria with his wealth and the wealth of Quraysh. He saw Laylā bt. al-Jūdī and fell in love with her. When Khālid conquered Syria in the time of ʿUmar, she came to him, and his infatuation with her increased. From Muḥammad b. al-Ḍaḥḥāk al-Ḥarrānī, from his father: ʿAbd al-Raḥmān b. Abī Bakr al-Ṣiddīq came to Syria on a trading journey, and there he saw a woman called Ibnat al-Jūdī on a carpet with her slave girls. She pleased him, and he said to her: Do you remember Laylā while the Samāwah lies between us, and what have I to do with the daughter of al-Jūdī, Laylā, and what has she to do with me? How can his heart be smitten by a Ḥārithī woman who heads for Buṣrā, or al-Jawābiyā? Shall I meet her? Indeed, perhaps, if the people perform Ḥajj next year, she may meet me. When ʿUmar b. al-Khaṭṭāb sent his army to Syria, he said to the commander of the army: “If you capture Laylā bt. al-Jūdī by force, hand her over to ʿAbd al-Raḥmān b. Abī Bakr.” He captured her and handed her over to ʿAbd al-Raḥmān. He became infatuated with her, and preferred her over his other wives until they complained about him to ʿĀʾishah, who reproached him for that. He said: “By Allah, it is as if I am sipping pomegranate seeds through her front teeth.” She was stricken with an illness that caused her teeth to fall out, so he became averse to her until she complained about him to ʿĀʾishah. ʿĀʾishah said to him: “O ʿAbd al-Raḥmān, you loved Laylā excessively, and now you are averse to her excessively. Either treat her fairly, or equip her and send her back to her people.” Al-Zubayr said: From Hishām b. ʿUrwah, from his father: ʿUmar b. al-Khaṭṭāb gave ʿAbd al-Raḥmān b. Abī Bakr Laylā bt. al-Jūdī as a share of the spoils when Damascus was conquered, and she was the daughter of the king of Damascus. Among what is narrated of ʿAbd al-Raḥmān concerning Laylā bt. al-Jūdī is this: O daughter of al-Jūdī, my heart [is sorrowful], distraught for you, and never returns. She dwelt near her maternal uncles, the tribe of ʿAkk, so perhaps you have a share of my heart. They blamed me, and I said: Leave me, for the one for whom they blame is the beloved. She is a bān branch, nothing except her waist, and below that is a sand dune. ʿĀʾishah said: I used to reproach him for the intensity of his love for her, but then I began to reproach him for his mistreatment of her, until he returned her to her people. From Ibn Abī Mulaykah, who said: ʿAbd al-Raḥmān died at al-Ḥabashī, and was carried until he was buried in Makkah. ʿĀʾishah came from Madinah, went to his grave, stood over it, and recited these two verses: We were like the two drinking companions of Jadhīmah for an age, so long that it was said they would never separate. When we parted, it was as if I and Mālik, due to our long togetherness, had never spent a night together. Then she said: “By Allah, had I witnessed you, I would not have visited your grave, and had I witnessed you, I would not have carried a dead man from al-Ḥabashī; you would have been buried where you died.” From ʿAbd Allāh b. Abī Mulaykah: ʿAbd al-Raḥmān b. Abī Bakr died in a house of his, so we carried him on our necks for six miles to Makkah. ʿĀʾishah was absent, and when she arrived she said: “Show me the grave of my brother,” and she prayed over him. From Yaḥyā b. Saʿīd, who said: ʿAbd al-Raḥmān died during a nap he took, and ʿĀʾishah mourned him for a long time. . In this year ʿUmayrah b. Yathribī, the judge of Baṣrah, died, and Hishām b. Hubayrah was appointed judge in his place. ʿUbayd Allāh b. al-ʿAbbās b. ʿAbd al-Muṭṭalib b. Hāshim, Abū Muḥammad al-Hāshimī. ʿUbayd Allāh b. al-ʿAbbās b. ʿAbd al-Muṭṭalib al-Qurashī al-Hāshimī. Cousin of the Prophet ﷺ, and he was a year younger than his brother ʿAbd Allāh. Their mother was Umm al-Faḍl Lubābah bt. al-Ḥārith al-Hilāliyyah. ʿUbayd Allāh was generous, handsome, and good-looking, resembling his father in beauty. It is narrated to us that the Messenger of Allah ﷺ used to describe ʿAbd Allāh, ʿUbayd Allāh, and Kathīr, then say: “Whoever races to me first will have such-and-such.” So they would race to him and fall onto his back and chest, and he would kiss them and embrace them. ʿAlī b. Abī Ṭālib appointed him as his deputy over Yemen during his caliphate, and he led the people in Ḥajj in the year 36 and the year 37. When it was the year 38, he and Yazīd b. Shajarah al-Rahāwī, who had come to lead the Ḥajj on behalf of Muʿāwiyah, disputed. Then they agreed upon Shaybah b. ʿUthmān al-Ḥajabī, who conducted the Ḥajj for the people that year. Then, when power favored Muʿāwiyah, Busr b. Abī Arṭāh was set upon ʿUbayd Allāh, and he killed two of his sons. Matters occurred in Yemen, some of which we have already mentioned. He and his brother ʿAbd Allāh used to come to Madinah, and ʿAbd Allāh would provide them abundantly with knowledge, while ʿUbayd Allāh would provide them abundantly with generosity. It is narrated that during one of his journeys, he stopped with a mawlā of his at the tent of a bedouin man. When the bedouin saw him, he esteemed and honored him, and saw his fine looks and appearance. He said to his wife: “Woe to you! What do you have for this guest of ours?” She said: “We have nothing but this little ewe, whose milk is the life of your daughter.” He said: “It must be slaughtered.” She said: “Will you kill your daughter?” He said: “Even so.” He took the knife and the ewe, and began to slaughter and skin it, while reciting rajaz: O neighbor woman, do not wake the little girl; if you wake her, she will weep for me, and snatch the knife from my hand. Then he prepared it as food and placed it before ʿUbayd Allāh and his mawlā, and fed them supper. ʿUbayd Allāh had heard his conversation with his wife about the ewe. When he wanted to depart, he said to his mawlā: “Woe to you! How much money do you have with you?” He said: “I have five hundred dinars left over from your expenses.” He said: “Give it to the bedouin.” He said: “Glory be to Allah! You give him five hundred dinars, when he only slaughtered one ewe worth five dirhams?!” He said: “Woe to you! By Allah, he is more generous than we are; for we gave him only part of what we own, while he gave us all that he owned, and preferred us over his own soul and his child.” This reached Muʿāwiyah, who said: “How excellent is ʿUbayd Allāh! From what egg did he emerge, and from what lineage did he descend?!” Khalīfah b. Khayyāṭ said: He died in the year 58. Others said: He died during the days of Yazīd b. Muʿāwiyah. Abū ʿUbayd al-Qāsim b. Sallām said: He died in the year 87. His death was in Madinah, and some say in Yemen. He has one ḥadīth. The Mother of the Believers ʿĀʾishah bt. Abī Bakr al-Ṣiddīq. Among those who died in this year was the Mother of the Believers ʿĀʾishah bt. Abī Bakr al-Ṣiddīq. The wife of the Messenger of Allah ﷺ, and the most beloved of his wives to him, the one declared innocent from above the seven heavens, ؓ. Her mother was Umm Rūmān bt. ʿĀmir b. ʿUwaymir al-Kināniyyah. ʿĀʾishah was given the kunyah Umm ʿAbd Allāh; it is said that the Messenger of Allah ﷺ gave her this kunyah because of her sister’s son, ʿAbd Allāh b. al-Zubayr. It is also said that she had a miscarriage from the Messenger of Allah ﷺ, and he named the child ʿAbd Allāh. The Messenger of Allah ﷺ married no virgin other than her, and revelation did not descend upon him while he was under the blanket of any wife other than her, and there was no one among his wives more beloved to him than her. He married her in Makkah after the death of Khadījah, after the angel brought her to him in a dream in a piece of silk, two or three times, saying: “This is your wife.” He said: “So I would uncover it, and there you were.” I said: “If this is from Allah, He will bring it to pass.” He proposed to her father, who said: “O Messenger of Allah, is she lawful for you?” He said: “Yes.” He said: “Am I not your brother?” He said: “Yes, in Islam, but she is lawful for me.” So the Messenger of Allah ﷺ married her, and she found favor with him. This was two years before the Hijrah, or a year and a half, or three years, according to different reports. At that time she was six years old. Then he consummated the marriage with her when she was nine years old, after Badr, in Shawwāl of the year 2 AH, and he loved her. When the slanderers spoke falsely about her, Allah was jealous for her and sent down her exoneration in ten verses of the Qurʾān that are recited throughout the ages. The takfīr of one who accuses ʿĀʾishah after her exoneration. The scholars have unanimously agreed that anyone who falsely accuses her after her exoneration is a kāfir. They differed concerning the rest of the Mothers of the Believers: is one who slanders them guilty of kufr or not? There are two opinions, and the more correct is that it is kufr, because the one slandered is a wife of the Messenger of Allah ﷺ, and Allah, exalted is He, became angry for her only because she is the wife of the Messenger of Allah ﷺ; so she and the others among them are equal. Among her unique distinctions, ؓ, is that she had two days in the rotation: her own day and Sawdah’s day, the latter having given it to her to draw near to the Messenger of Allah ﷺ. He died on her day, in her house, between her jaw and her throat, and Allah joined his saliva with hers in the last hour of his hours in this world and the first hour of the Hereafter, and he was buried in her house. From ʿĀʾishah, from the Prophet ﷺ, who said: “It is a consolation to me that I saw the whiteness of ʿĀʾishah’s palm in Paradise.” This is in the utmost degree of great love, that he is comforted because he saw the whiteness of her palm before him in Paradise. Among her unique distinctions is that she is the most learned of the Prophet’s ﷺ wives; indeed, she is the most learned of women in the absolute sense. Al-Zuhrī said: If the knowledge of ʿĀʾishah were gathered with the knowledge of all the Prophet’s ﷺ wives and all women, the knowledge of ʿĀʾishah would be superior. ʿAṭāʾ b. Abī Rabāḥ said: ʿĀʾishah was the most knowledgeable of people in fiqh, the most learned of people, and the best of people in sound opinion among the common people. ʿUrwah said: I have never seen anyone more knowledgeable in fiqh, medicine, or poetry than ʿĀʾishah. No woman, nor any man except Abū Hurayrah, narrated from the Messenger of Allah ﷺ as many ḥadīths as she did, ؓ. Abū Mūsā al-Ashʿarī said: Whenever any ḥadīth was problematic for us—the companions of Muḥammad ﷺ—and we asked ʿĀʾishah, we always found that she had knowledge of it. Al-Tirmidhī narrated it. Abū al-Ḍuḥā said, from Masrūq: I saw the senior elders among the companions of Muḥammad asking her about the obligations (farāʾiḍ). As for the ḥadīth that many jurists and scholars of uṣūl often cite: “Take half of your religion from al-Ḥumayrāʾ,” it has no basis, and it is not established in any of the sources of Islam. I asked our shaykh Abū al-Ḥajjāj al-Mizzī about it, and he said: It has no basis. Then there were no women more learned than her female students: ʿAmrah bt. ʿAbd al-Raḥmān, Ḥafṣah bt. Sīrīn, and ʿĀʾishah bt. Ṭalḥah. The Mother of the Believers ʿĀʾishah, ؓ, was uniquely distinguished with certain issues among the companions that are found only with her, and she also had unique preferences, and she rejected reports contrary to them by a kind of interpretation. More than one of the imams have compiled these. Al-Shaʿbī said: When Masrūq narrated from ʿĀʾishah, he would say: The truthful one, daughter of the truthful one, beloved of the Beloved of Allah, the one declared innocent from above the seven heavens, narrated to me. It is established in “Ṣaḥīḥ al-Bukhārī” from the ḥadīth of Abū ʿUthmān al-Nahdī, 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: “And among men?” He said: “Her father.” In “Ṣaḥīḥ al-Bukhārī” also, from Abū Mūsā, who said: The Messenger of Allah ﷺ said: “Many among men have attained perfection, but none among women have attained perfection except Maryam bt. ʿImrān, Khadījah bt. Khuwaylid, and Āsiyah, the wife of Pharaoh. And the excellence of ʿĀʾishah over women is like the excellence of tharīd over all other food.” The preference of ʿĀʾishah over Khadījah. Many scholars who hold that ʿĀʾishah is superior to Khadījah adduce this ḥadīth, for it includes all other women, the three mentioned and others. This is also supported by the ḥadīth narrated by al-Bukhārī: From Hishām b. ʿUrwah, from his father, from ʿĀʾishah, who said: Hālah bt. Khuwaylid, the sister of Khadījah, asked permission to enter upon the Messenger of Allah ﷺ, and he recognized the manner of Khadījah’s asking permission, and was startled by that. He said: “O Allah, Hālah.” ʿĀʾishah said: I became jealous and said: “Why do you remember an old woman among the old women of Quraysh, red-cheeked, who perished long ago, and Allah has replaced her for you with one better than her?” This is how al-Bukhārī narrated it. As for the addition reported in some versions: “Allah has not replaced her for me with one better than her,” its chain is not authentic. We have discussed this at length at the death of Khadījah, and we have mentioned the argument of those who hold her superior to ʿĀʾishah with what suffices, so there is no need to repeat it here. From Ibn Shihāb, who said: Abū Salamah said: ʿĀʾishah, ؓ, said: The Messenger of Allah ﷺ said one day: “O ʿĀʾish, this is Jibrīl, he sends you greetings of peace.” I said: “And upon him be peace and the mercy of Allah and His blessings. You see what I do not see.” It is established in “Ṣaḥīḥ al-Bukhārī” that the people used to choose the day of ʿĀʾishah for their gifts. The wives of the Prophet ﷺ gathered around Umm Salamah and said to her: “Tell him to command the people to send him gifts wherever he is.” Umm Salamah said: When he entered upon me, I said that to him, and he turned away from me. Then they said that to her again, and she told him, and he turned away from her. Then when he came to her, she said it to him, and he said: “O Umm Salamah, do not harm me concerning ʿĀʾishah, for by Allah, revelation has not descended upon me while I was under the blanket of any wife of yours other than her.” He mentioned that they sent Fāṭimah, his daughter, to him, and she said: “Your wives ask you for fairness concerning the daughter of Abū Bakr b. Abī Quḥāfah.” He said: “O my little daughter, do you not love the one I love?” She said: I said: “Yes.” He said: “Then love this one.” Then they sent Zaynab bt. Jaḥsh, who entered upon the Messenger of Allah ﷺ while ʿĀʾishah was with him. Zaynab spoke and disparaged ʿĀʾishah, and ʿĀʾishah defended herself and spoke back until she silenced her. The Messenger of Allah ﷺ kept looking at ʿĀʾishah and saying: “She is the daughter of Abū Bakr.” We have mentioned that when ʿAmmār came to rouse the people and call them to fight Ṭalḥah and al-Zubayr during the days of the Camel, he and al-Ḥasan b. ʿAlī ascended the minbar of al-Kūfah, and ʿAmmār heard a man disparaging ʿĀʾishah. He said to him: “Be silent, you ugly, foul-mouthed one! By Allah, she is the wife of the Messenger of Allah ﷺ in this world and in the Hereafter, but Allah is testing you to see whether you obey Him or her.” And from Dhakwān, the chamberlain of ʿĀʾishah, that ʿAbd Allāh b. ʿAbbās came seeking permission to enter upon ʿĀʾishah. So I came, and at her head was her nephew ʿAbd Allāh b. ʿAbd al-Raḥmān. I said: 'This is Ibn ʿAbbās seeking permission.' Her nephew ʿAbd Allāh leaned over her and said: 'This is ʿAbd Allāh b. ʿAbbās seeking permission,' while she was dying. She said: 'Leave me alone from Ibn ʿAbbās.' He said: 'O my mother, Ibn ʿAbbās is one of your righteous sons; he greets you and bids you farewell.' She said: 'Give him permission if you wish.' He said: So I brought him in. When he sat down, he said: 'Rejoice.' She said: 'For what?' He said: 'Between you and meeting Muḥammad ﷺ and the loved ones is nothing but that the soul departs from the body. You were the most beloved of the wives of the Messenger of Allah ﷺ to him, and the Messenger of Allah ﷺ loved only what is pure. Your necklace fell on the night of al-Abwāʾ, and the Messenger of Allah ﷺ remained until morning in the camp, and the people woke up with no water with them, so Allah revealed the verse of tayammum. That was because of you and what Allah sent down of dispensation for this community. And Allah sent down your exoneration from above seven heavens, brought by the Trustworthy Spirit. So there became no mosque among the mosques of Allah but that it is recited in it throughout the hours of the night and the hours of the day.' She said: 'Leave me from you, O Ibn ʿAbbās. By the One in whose hand my soul is, I wish I were something forgotten, utterly forgotten.' And the reports about her virtues and merits are very numerous. Her death occurred in this year, the year fifty-eight; and it is said: a year before that; and it is said: a year after. The well-known is in Ramaḍān of it; and it is said: in Shawwāl. The most widely known is the night of Tuesday, the seventeenth of Ramaḍān. She bequeathed that she be buried in al-Baqīʿ at night. Abū Hurayrah prayed over her after the witr prayer. Five descended into her grave: ʿAbd Allāh and ʿUrwah, the two sons of al-Zubayr b. al-ʿAwwām, from her sister Asmāʾ bt. Abī Bakr; al-Qāsim and ʿAbd Allāh, the two sons of her brother Muḥammad b. Abī Bakr; and ʿAbd Allāh b. ʿAbd al-Raḥmān b. Abī Bakr. Her age on that day was sixty-seven years, because the Messenger of Allah ﷺ died when she was eighteen years old, and her age in the year of the Hijrah was eight or nine years. And Allah knows best. ʿAbd Allāh b. ʿĀmir (In this year died ʿUqbah b. ʿĀmir) al-Juhanī, who was a Companion and witnessed Ṣiffīn with Muʿāwiyah.
Tarikh (al-Tabari) 2188No grade recorded
وفي سَنَةُ تِسْعٍ وَخَمْسِينَ كان مَشْتَى عَمْرِو بْنِ مُرَّةَ الْجُهَنِيِّ بِأَرْضِ الرُّومِ . قَالَ الْوَاقِدِيُّ: وَلَمْ يَكُنْ عَامَئِذٍ غَزْوٌ فِي الْبَحْرِ. وَقَالَ غَيْرُهُ: غَزَا فِي الْبَحْرِ جُنَادَةُ بْنُ أُمَيَّةَ.
✧ In the year fifty-nine there was the winter expedition of ʿAmr b. Murrah al-Juhanī in the land of the Romans.. Al-Wāqidī said: There was no naval raid in that year. Others said: Junādah b. Umayyah raided by sea.
Tarikh (al-Tabari) 2189No grade recorded
وِلَايَةِ عَبْدِ الرَّحْمَنِ بْنِ زِيَادٍ خُرَاسَانَ وفي سنة تسع وخمسين عَزَلَ مُعَاوِيَةُ عَبْدَ الرَّحْمَنِ ابْنَ أُمِّ الْحَكَمِ عَنِ الْكُوفَةِ وَوَلَّى عَبْدَ الرَّحْمَنِ بْنَ زِيَادِ بْنِ سُمَيَّةَ خُرَاسَانَ وَذَلِكَ أَنَّ عَبْدَ الرَّحْمَنِ قَدِمَ وَافِدًا عَلَى مُعَاوِيَةَ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، أَمَا لَنَا حَقٌّ ؟ قَالَ: بَلَى، قَالَ: فَمَاذَا تُوَلِّينِي ؟ قَالَ مُعَاوِيَةُ: النُّعْمَانُ بْنُ بَشِيرٍ بِالْكُوفَةِ، وَهُوَ رَجُلٌ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ، وَعُبَيْدُ اللَّهِ بْنُ زِيَادٍ عَلَى الْبَصْرَةِ وَخُرَاسَانَ، وَعَبَّادُ بْنُ زِيَادٍ عَلَى سِجِسْتَانَ، وَلَسْتُ أَرَى عَمَلًا يُشْبِهُكَ إِلَّا أَنْ أُشْرِكَكَ فِي عَمَلِ أَخِيكَ عُبَيْدِ اللَّهِ بْنِ زِيَادٍ، قَالَ: أَشْرِكْنِي فَإِنَّ عَمَلَهُ وَاسِعٌ يَحْتَمِلُ الشَّرِكَةَ، فَوَلَّاهُ خُرَاسَانَ. رَوَى أَبُو حَفْصٍ الْأَزْدِيُّ، قَالَ: حَدَّثَنِي عَمِّي، قَالَ: قَدِمَ عَلَيْنَا قَيْسُ بْنُ الْهُثَيْمِ السُّلَمِيِّ، وَقَدْ وَجَّهَهُ عَبْدُ الرَّحْمَنِ بْنُ زِيَادٍ، فَأَخَذَ أَسْلَمَ بْنَ زُرْعَةَ الْكِلَابِيَّ فَحَبَسَهُ، ثُمَّ قَدِمَ عَبْدُ الرَّحْمَنِ، فَأَغْرَمَ أَسْلَمَ بْنَ زُرْعَةَ ثَلَاثَمِائَةِ أَلْفِ دِرْهَمٍ. قَالَ عُلَمَاءُ السِّيَرِ: أَقَامَ عَبْدُ الرَّحْمَنِ بِخُرَاسَانَ سَنَتَيْنِ، ثُمَّ قَدِمَ عَلَى يَزِيدَ بْنِ مُعَاوِيَةَ بَعْدَ قَتْلِ الْحُسَيْنِ، وَاسْتَخْلَفَ عَلَى خُرَاسَانَ قَيْسَ بْنَ الْهُثَيْمِ. فَقَالَ يَزِيدُ لِعَبْدِ الرَّحْمَنِ: كَمْ قَدِمْتَ بِهِ مَعَكَ مِنَ الْمَالِ ؟ قَالَ: عِشْرُونَ أَلْفَ أَلْفِ دِرْهَمٍ، قَالَ: إِنْ شِئْتَ حَاسَبْنَاكَ وَقَبَضْنَاهَا مِنْكَ، وَرَدَدْنَاكَ عَلَى عَمَلِكَ، وَإِنْ شِئْتَ سَوَّغْنَاكَ وَعَزَلْنَاكَ، وَتُعْطِي عَبْدَ اللَّهِ بْنَ جَعْفَرٍ خَمْسَمِائَةِ أَلْفِ دِرْهَمٍ، قَالَ: بَلْ تُسَوِّغُنِي مَا قُلْتَ، وَتَسْتَعْمِلُ عَلَيْهَا غَيْرِي. ثُمَّ بَعَثَ إِلَى ابْنِ جَعْفَرٍ أَلْفَ أَلْفِ دِرْهَمٍ، وَقَالَ: خَمْسُمِائَةِ أَلْفٍ مِنْ قِبَلِ أَمِيرِ الْمُؤْمِنِينَ، وَخَمْسُمِائَةِ أَلْفِ دِرْهَمٍ مِنْ قِبَلِي.
✧ The Appointment of ʿAbd al-Raḥmān b. Ziyād over Khurasan In the year fifty-nine, Muʿāwiyah dismissed ʿAbd al-Raḥmān, son of Umm al-Ḥakam, from al-Kūfah and appointed ʿAbd al-Raḥmān b. Ziyād b. Sumayyah over Khurasan. That was because ʿAbd al-Raḥmān came as a delegate to Muʿāwiyah and said: “O Commander of the Faithful, do we not have a right?” He said: “Indeed.” He said: “Then over what will you appoint me?” Muʿāwiyah said: “Al-Nuʿmān b. Bashīr is in al-Kūfah, and he is a man from among the Companions of the Messenger of Allah ﷺ, and ʿUbayd Allāh b. Ziyād is over al-Baṣrah and Khurasan, and ʿAbbād b. Ziyād is over Sijistān. I do not see any office befitting you except that I make you a partner in the office of your brother ʿUbayd Allāh b. Ziyād.” He said: “Make me a partner, for his office is vast and can bear partnership.” So he appointed him over Khurasan. Abū Ḥafṣ al-Azdī narrated, saying: My uncle related to me, saying: Qays b. al-Huthaym al-Sulamī came to us, having been sent by ʿAbd al-Raḥmān b. Ziyād, and he seized Aslam b. Zurʿah al-Kilābī and imprisoned him. Then ʿAbd al-Raḥmān arrived and fined Aslam b. Zurʿah three hundred thousand dirhams. The scholars of the biographies said: ʿAbd al-Raḥmān remained in Khurasan for two years, then he came to Yazīd b. Muʿāwiyah after the killing of al-Ḥusayn, having appointed Qays b. al-Huthaym as his successor over Khurasan. Yazīd said to ʿAbd al-Raḥmān: “How much wealth have you brought with you?” He said: “Twenty million dirhams.” He said: “If you wish, we will call you to account, take it from you, and return you to your office; and if you wish, we will grant it to you and dismiss you, on condition that you give ʿAbd Allāh b. Jaʿfar five hundred thousand dirhams.” He said: “Rather, grant me what you have said, and appoint someone else over it.” Then he sent to Ibn Jaʿfar one million dirhams, and said: “Five hundred thousand on behalf of the Commander of the Faithful, and five hundred thousand dirhams from myself.”
Tarikh (al-Tabari) 2190No grade recorded
عَزْلِ ابْنِ زِيَادٍ عَنِ الْبَصْرَةِ وَعَوْدِهِ إِلَيْهَا وَفِي سنة تسع وخمسين وَفَدَ عُبَيْدُ اللَّهِ بْنُ زِيَادٍ عَلَى مُعَاوِيَةَ فِي أَشْرَافِ أَهْلِ الْبَصْرَةِ فَعَزَلَهُ عَنْهَا ثُمَّ رَدَّهُ عَلَيْهَا وَجَدَّدَ لَهُ الْوِلَايَةَ وَسَبَبُ ذَلِكَ أَنَّ عُبَيْدَ اللَّهِ بْنَ زِيَادٍ وَفَدَ فِي أَهْلِ الْعِرَاقِ عَلَى مُعَاوِيَةَ، فَقَالَ لَهُ: ائْذَنْ لِوَفْدِكَ عَلَى مَنَازِلِهِمْ وَشَرَفِهِمْ، فَأَذِنَ لَهُمْ، وَدَخَلَ الْأَحْنَفُ فِي آخِرِهِمْ، وَكَانَ سَيِّئَ الْمَنْزِلَةِ مِنْ عُبَيْدِ اللَّهِ، فَلَمَّا نَظَرَ مُعَاوِيَةُ رَحَّبَ بِهِ وَأَجْلَسَهُ مَعَهُ عَلَى سَرِيرِهِ، ثُمَّ تَكَلَّمَ الْقَوْمُ فَأَحْسَنُوا الثَّنَاءَ عَلَى عُبَيْدِ اللَّهِ، وَالْأَحْنَفُ سَاكِتٌ، فَقَالَ: مَا لَكَ يَا أَبَا بَحْرٍ لَا تَتَكَلَّمُ ؟ قَالَ: إِنْ تَكَلَّمْتُ خَالَفْتُ الْقَوْمَ، فَقَالَ: انْهَضُوا فَقَدْ عَزَلْتُهُ عَنْكُمْ فَاطْلُبُوا وَالِيًا تَرْضَوْنَهُ، ثُمَّ بَعَثَ إِلَيْهِمْ مُعَاوِيَةُ بَعْدَ أَيَّامٍ، فَقَالَ: مَنِ اخْتَرْتُمْ ؟ فَاخْتَلَفَتْ كَلِمَتُهُمْ وَسَمَّى كُلُّ فَرِيقٍ مِنْهُمْ رَجُلًا وَالْأَحْنَفُ سَاكِتٌ، فَقَالَ لَهُ مُعَاوِيَةُ: مَا لَكَ لَا تَتَكَلَّمُ ؟ قَالَ: إِنَّ وَلَّيْتَ عَلَيْنَا مِنْ أَهْلِ بَيْتِكَ لَمْ نَعْدِلْ بِعُبَيْدِ اللَّهِ أَحَدًا، وَإِنْ وَلَّيْتَ عَلَيْنَا مِنْ غَيْرِهِمْ فَانْظُرْ فِي ذَلِكَ، فَقَالَ مُعَاوِيَةُ: فَإِنِّي قَدْ أَعَدْتُهُ عَلَيْكُمْ، ثُمَّ وَصَّاهُ بِالْأَحْنَفِ وَقَبَّحَ رَأْيَهُ فِي مُبَاعَدَتِهِ. فَلَمَّا هَاجَتِ الْفِتْنَةُ لَمْ يَفِ لِعُبَيْدِ اللَّهِ غَيْرُ الْأَحْنَفِ.
✧ The dismissal of Ibn Ziyād from al-Baṣrah and his return to it. In the year fifty-nine, ʿUbayd Allāh b. Ziyād came as a delegate to Muʿāwiyah among the nobles of the people of al-Baṣrah, and he dismissed him from it. Then he restored him to it and renewed the governorship for him. The reason for that is that ʿUbayd Allāh b. Ziyād came as a delegate among the people of al-ʿIrāq to Muʿāwiyah, and he said to him: 'Permit your delegation according to their stations and their nobility.' So he permitted them, and al-Aḥnaf entered last of them, and he was of bad standing with ʿUbayd Allāh. When Muʿāwiyah looked, he welcomed him and seated him with him on his couch. Then the people spoke and praised ʿUbayd Allāh well, while al-Aḥnaf remained silent. He said: 'What is the matter with you, O Abū Baḥr, that you do not speak?' He said: 'If I speak, I shall contradict the people.' He said: 'Arise, for I have dismissed him from you, so seek a governor whom you approve.' Then after some days Muʿāwiyah sent to them and said: 'Whom have you chosen?' Their words differed, and each group among them named a man, while al-Aḥnaf remained silent. Muʿāwiyah said to him: 'What is the matter with you that you do not speak?' He said: 'If you appoint over us someone from your own house, we shall not consider anyone equal to ʿUbayd Allāh; and if you appoint over us someone other than them, then look into that.' Muʿāwiyah said: 'I have restored him to you.' Then he enjoined him concerning al-Aḥnaf and declared his opinion ugly in his keeping aloof from him. When the strife arose, no one remained loyal to ʿUbayd Allāh except al-Aḥnaf.
Tarikh (al-Tabari) 2191No grade recorded
قِصَّةُ يَزِيدَ بْنِ رَبِيعَةَ بْنِ مُفَرِّغٍ الْحِمْيَرِيِّ مَعَ ابْنَيْ زِيَادٍ عُبَيْدِ اللَّهِ وَعَبَّادٍ كَانَ يَزِيدُ بْنُ مُفَرِّغٍ الْحِمْيَرِيُّ مَعَ عَبَّادِ بْنِ زِيَادٍ بِسِجِسْتَانَ، فَاشْتَغَلَ عَنْهُ بِحَرْبِ التُّرْكِ، فَاسْتَبْطَأَهُ ابْنُ مُفَرِّغٍ، وَأَصَابَ الْجُنْدَ الَّذِينَ مَعَ عَبَّادٍ ضِيقٌ فِي عُلُوفَاتِ دَوَابِّهِمْ، فَقَالَ ابْنُ مُفَرِّغٍ: أَلَا لَيْتَ اللِّحَى كَانَتْ حَشِيشًا فَنَعْلِفَهَا خُيُولَ الْمُسْلَمِينَا وَكَانَ عَبَّادُ بْنُ زِيَادٍ عَظِيمَ اللِّحْيَةِ، فَقِيلَ: مَا أَرَادَ غَيْرَكَ. فَطُلِبَ فَهَرَبَ مِنْهُ وَهَجَاهُ بِقَصَائِدَ، وَكَانَ مِمَّا هَجَاهُ بِهِ قَوْلُهُ: إِذَا أَوْدَى مُعَاوِيَةُ بْنُ حَرْبٍ فَبَشِّرْ شَعْبَ رَحْلِكَ بِانْصِدَاعِ فَأَشْهِدْ أَنَّ أُمَّكَ لَمْ تُبَاشِرْ أَبَا سُفْيَانَ وَاضِعَةَ الْقِنَاعِ وَلَكِنْ كَانَ أَمْرًا فِيهِ لَبْسٌ عَلَى وَجَلٍ شَدِيدٍ وَارْتِيَاعِ وَقَالَ أَيْضًا: أَلَا أَبْلِغْ مُعَاوِيَةَ بْنَ حَرْبٍ مُغَلْغَلَةً مِنَ الرَّجُلِ الْيَمَانِي أَتَغْضَبُ أَنْ يُقَالَ أَبُوكَ عَفٌّ وَتَرْضَى أَنْ يُقَالَ أَبُوكَ زَانِ فَأَشْهَدُ أَنَّ رِحْمَكَ مِنْ زِيَادٍ كَرِحْمِ الْفِيلِ مِنْ وَلَدِ الْأَتَانِ وَقَدِمَ يَزِيدُ بْنُ مُفَرِّغٍ الْبَصْرَةَ وَعُبَيْدُ اللَّهِ بْنُ زِيَادٍ بِالشَّامِ عِنْدَ مُعَاوِيَةَ، فَكَتَبَ إِلَيْهِ أَخُوهُ عَبَّادٌ بِمَا كَانَ مِنْهُ، فَأَعْلَمَ عُبَيْدُ اللَّهِ مُعَاوِيَةَ بِهِ وَأَنْشَدَهُ الشِّعْرَ وَاسْتَأْذَنَهُ فِي قَتْلِ ابْنِ مُفَرِّغٍ، فَلَمْ يَأْذَنْ لَهُ وَأَمَرَهُ بِتَأْدِيبِهِ. وَلَمَّا قَدِمَ ابْنُ مُفَرِّغٍ الْبَصْرَةَ اسْتَجَارَ بِالْأَحْنَفِ وَغَيْرِهِ مِنَ الرُّؤَسَاءِ فَلَمْ يُجِرْهُ أَحَدٌ، فَاسْتَجَارَ بِالْمُنْذِرِ بْنِ الْجَارُودِ فَأَجَارَهُ وَأَدْخَلَهُ دَارَهُ، وَكَانَتِ ابْنَتُهُ عِنْدَ عُبَيْدِ اللَّهِ بْنِ زِيَادٍ، فَلَمَّا قَدِمَ عُبَيْدُ اللَّهِ الْبَصْرَةَ أُخْبِرَ بِمَكَانِ ابْنِ مُفَرِّغٍ، وَأَتَى الْمُنْذِرَ عُبَيْدُ اللَّهِ مُسَلِّمًا، فَأَرْسَلَ عُبَيْدُ اللَّهِ الشُّرَطَ إِلَى دَارِ الْمُنْذِرِ فَأَخَذُوا ابْنَ مُفَرِّغٍ وَأَتَوْهُ بِهِ وَالْمُنْذِرُ عِنْدَهُ، فَقَالَ لَهُ الْمُنْذِرُ: أَيُّهَا الْأَمِيرُ إِنِّي قَدْ أَجَرْتُهُ ! فَقَالَ: يَا مُنْذِرُ يَمْدَحُكَ وَأَبَاكَ وَيَهْجُونِي وَأَبِي وَتُجِيرُهُ عَلَيَّ ! ثُمَّ أَمَرَ بِهِ فَسُقِيَ دَوَاءً ثُمَّ حُمِلَ عَلَى حِمَارٍ وَطِيفَ بِهِ وَهُوَ يَسْلَحُ فِي ثِيَابِهِ، فَقَالَ يَهْجُو الْمُنْذِرَ: تَرَكْتُ قُرَيْشًا أَنْ أُجَاوِرَ فِيهِمُ وَجَاوَرَتْ عَبْدَ الْقَيْسِ أَهْلَ الْمُشَقَّرِ أُنَاسٌ أَجَارُونَا فَكَانَ جِوَارُهُمْ أَعَاصِيرَ مِنْ فَسْوِ الْعِرَاقِ الْمُبَذِّرَ فَأَصْبَحَ جَارِي مِنْ جُذَيْمَةَ نَائِمًا وَلَا يَمْنَعُ الْجِيرَانَ غَيْرُ الْمُشَمِّرِ فَقَالَ لِعُبَيْدِ اللَّهِ: يَغْسِلُ الْمَاءُ مَا صَنَعْتَ وَقَوْلِي رَاسِخٌ مِنْكَ فِي الْعِظَامِ الْبَوَالِي ثُمَّ سَيَّرَهُ عُبَيْدُ اللَّهِ إِلَى أَخِيهِ عَبَّادٍ بِسِجِسْتَانَ، فَكَلَّمَتِ الْيَمَانِيَةُ بِالشَّامِ مُعَاوِيَةَ فِيهِ، فَأَرْسَلَ إِلَى عَبَّادٍ فَأَخَذَهُ مِنْ عِنْدِهِ، فَقَدِمَ عَلَى مُعَاوِيَةَ وَقَالَ فِي طَرِيقِهِ: عَدَسْ مَا لِعَبَّادٍ عَلَيْكِ إِمَارَةٌ أَمِنْتِ وَهَذَا تَحْمِلِينَ طَلِيقُ لَعَمْرِي لَقَدْ نَجَّاكِ مِنْ هُوَّةِ الرَّدَى إِمَامٌ وَحَبْلٌ لِلْأَنَامِ وَثِيقُ سَأَشْكُرُ مَا أَوْلَيْتَ مِنْ حُسْنِ نِعْمَةٍ وَمِثْلِي بِشُكْرِ الْمُنْعِمِينَ حَقِيقُ فَلَمَّا دَخَلَ عَلَى مُعَاوِيَةَ بَكَى وَقَالَ: رُكِبَ مِنِّي مَا لَمْ يُرْكَبْ مِنْ مُسْلِمٍ مِثْلُهُ عَلَى غَيْرِ حَدَثٍ، قَالَ: أَوَلَسْتَ الْقَائِلَ: أَلَا أَبْلِغْ مُعَاوِيَةَ بْنَ حَرْبٍ الْقَصِيدَةَ ؟ فَقَالَ: لَا وَاللَّهِ الَّذِي عَظَّمَ حَقَّ أَمِيرِ الْمُؤْمِنِينَ مَا قُلْتُ هَذَا، وَإِنَّمَا قَالَهُ عَبْدُ الرَّحْمَنِ بْنُ الْحَكَمِ أَخُو مَرْوَانَ وَاتَّخَذَنِي ذَرِيعَةً إِلَى هِجَاءِ زِيَادٍ. قَالَ: أَلَسْتَ الْقَائِلَ: فَأَشْهِدْ أَنَّ أُمَّكَ لَمْ تُبَاشِرْ أَبَا سُفْيَانَ وَاضِعَةَ الْقِنَاعِ فِي أَشْعَارٍ كَثِيرَةٍ هَجَوْتَ بِهَا ابْنَ زِيَادٍ ؟ اذْهَبْ فَقَدْ عَفَوْنَا عَنْكَ فَانْزِلْ أَيَّ أَرْضِ اللَّهِ شِئْتَ. فَنَزَلَ الْمَوْصِلَ وَتَزَوَّجَ بِهَا. فَلَمَّا كَانَ لَيْلَةَ بِنَائِهِ بِامْرَأَتِهِ خَرَجَ حِينَ أَصْبَحَ إِلَى الصَّيْدِ فَلَقِيَ إِنْسَانًا عَلَى حِمَارٍ. فَقَالَ: مِنْ أَيْنَ أَقْبَلْتَ ؟ فَقَالَ: مِنَ الْأَهْوَازِ. قَالَ: فَمَا فَعَلَ ( مَاءُ مَسْرُقَانَ ) ؟ قَالَ: عَلَى حَالِهِ. فَارْتَاحَ إِلَى الْبَصْرَةِ فَقَدِمَهَا وَدَخَلَ عَلَى عُبَيْدِ اللَّهِ فَآمَنَهُ. وَغَضِبَ مُعَاوِيَةُ عَلَى عَبْدِ الرَّحْمَنِ بْنِ الْحَكَمِ فَكُلِّمَ فِيهِ فَقَالَ: لَا أَرْضَى عَنْهُ حَتَّى يَرْضَى عَنْهُ ابْنُ زِيَادٍ. فَقَدِمَ الْبَصْرَةَ عَلَى عُبَيْدِ اللَّهِ وَقَالَ لَهُ: لَأَنْتَ زِيَادَةٌ فِي آلِ حَرْبٍ أَحَبُّ إِلَيَّ مِنْ إِحْدَى بَنَاتِي أَرَاكَ أَخًا وَعَمًّا وَابْنَ عَمٍّ فَلَا أَدْرِي بِغَيْبٍ مَا تَرَانِي [ فَقَالَ ]: أَرَاكَ شَاعِرَ سُوءٍ ! وَرَضِيَ عَنْهُ.
✧ The story of Yazīd b. Rabīʿah b. Mufarrigh al-Ḥimyarī with the two sons of Ziyād, ʿUbayd Allāh and ʿAbbād. Yazīd b. Mufarrigh al-Ḥimyarī was with ʿAbbād b. Ziyād in Sijistān, and he (ʿAbbād) was occupied with the war against the Turks, so Ibn Mufarrigh found him slow. The soldiers who were with ʿAbbād suffered scarcity in the fodder of their mounts, so Ibn Mufarrigh said: Would that beards were grass, so that we could feed them to the horses of the Muslims. ʿAbbād b. Ziyād had a great beard, so it was said: He intended none but you. He was sought, so he fled from him and satirized him with poems. Among what he satirized him with was his saying: When Muʿāwiyah b. Ḥarb perishes, then give glad tidings to the people of your saddle of splitting. For I bear witness that your mother did not lie with Abū Sufyān while she put aside the veil. But it was a matter in which there was confusion, upon great fear and alarm. He also said: Convey to Muʿāwiyah b. Ḥarb a message sent deep from the Yemeni man: Do you become angry that it is said your father is chaste, and are you pleased that it is said your father is an adulterer? For I bear witness that your kinship to Ziyād is like the kinship of the elephant to the offspring of the she-ass. Yazīd b. Mufarrigh came to al-Baṣrah while ʿUbayd Allāh b. Ziyād was in Syria with Muʿāwiyah. His brother ʿAbbād wrote to him about what had happened from him, so ʿUbayd Allāh informed Muʿāwiyah of it and recited the poetry to him, and sought his permission to kill Ibn Mufarrigh. He did not permit him and ordered him to discipline him. When Ibn Mufarrigh came to al-Baṣrah, he sought protection with al-Aḥnaf and other leaders, but no one granted him protection. He sought protection with al-Mundhir b. al-Jārūd, and he granted him protection and brought him into his house. His daughter was married to ʿUbayd Allāh b. Ziyād. When ʿUbayd Allāh came to al-Baṣrah, he was informed of Ibn Mufarrigh's whereabouts. ʿUbayd Allāh came to al-Mundhir to greet him, and then sent the police to al-Mundhir's house. They seized Ibn Mufarrigh and brought him to him while al-Mundhir was with him. Al-Mundhir said to him: O emir, I have granted him protection! He said: O Mundhir, he praises you and your father and satirizes me and my father, and you grant him protection against me! Then he ordered him to be given a purgative, then he was mounted on a donkey and paraded around while he was defecating in his clothes. He said, satirizing al-Mundhir: I left Quraysh to seek protection among them, and I sought protection with ʿAbd al-Qays, the people of al-Mushaqqar. People who granted us protection, but their protection was like whirlwinds of the farting of dissipated Iraq. So my neighbor from Judhaymah became sleeping, and none protects neighbors except the one who rolls up his sleeves. He said to ʿUbayd Allāh: Water washes away what you did, but my saying is firmly fixed in the decaying bones. Then ʿUbayd Allāh sent him to his brother ʿAbbād in Sijistān. The Yemenis in Syria spoke to Muʿāwiyah about him, so he sent to ʿAbbād and took him from him. He came to Muʿāwiyah and said on his way: O ʿAdas, what authority does ʿAbbād have over you? You are safe while this released one you carry. By my life, an imam and a rope firm for mankind saved you from the pit of destruction. I will be grateful for the good favor you have bestowed, and one like me is worthy of thanking the benefactors. When he entered upon Muʿāwiyah, he wept and said: I was subjected to what no Muslim like me has been subjected to without any offense. He said: Are you not the one who said: Convey to Muʿāwiyah b. Ḥarb the ode? He said: No, by God who magnified the right of the Commander of the Faithful, I did not say this; rather ʿAbd al-Raḥmān b. al-Ḥakam, the brother of Marwān, said it and used me as a pretext to satirize Ziyād. He said: Are you not the one who said: For I bear witness that your mother did not lie with Abū Sufyān while she put aside the veil, among many poems in which you satirized Ibn Ziyād? Go, for we have pardoned you. Dwell in whichever land of God you wish. He settled in al-Mawṣil and married there. On the night of his consummation with his wife, he went out in the morning to hunt and met a man on a donkey. He said: From where have you come? He said: From al-Ahwāz. He said: What is the state of the water of Masruqān? He said: As it was. He longed for al-Baṣrah, so he went there and entered upon ʿUbayd Allāh, who granted him safety. Muʿāwiyah became angry with ʿAbd al-Raḥmān b. al-Ḥakam, and intercession was made for him. He said: I will not be pleased with him until Ibn Ziyād is pleased with him. He came to al-Baṣrah to ʿUbayd Allāh and said to him: You are an increase in the family of Ḥarb, more beloved to me than one of my daughters. I see you as a brother, an uncle, and a cousin, so I do not know, by the unseen, what you see me as. [He said]: I see you as a bad poet! And he was pleased with him.
Tarikh (al-Tabari) 2192No grade recorded
وَفي سنة تسع وخمسين غَزَا الْمُسْلِمُونَ حِصْنَ كَمْخٍ وَمَعَهُمْ عُمَيْرُ بْنُ الْحُبَابِ السُّلَمِيُّ، فَصَعِدَ عَمِيرٌ السُّورَ وَلَمْ يَزَلْ يُقَاتِلُ عَلَيْهِ وَحْدَهُ حَتَّى كَشَفَ الرُّومَ فَصَعِدَ الْمُسْلِمُونَ، فَفَتَحَهُ بِعُمَيْرٍ، وَبِذَلِكَ كَانَ يَفْتَخِرُ وَيُفْخَرُ لَهُ بِذَلِكَ.
✧ In the year fifty-nine, the Muslims raided the fortress of Kamkh, and with them was ʿUmayr b. al-Ḥubāb al-Sulamī. ʿUmayr climbed the wall and kept fighting on it alone until he drove back the Byzantines, then the Muslims climbed up, and he conquered it through ʿUmayr. For that he used to boast, and he was boasted of for that.
Tarikh (al-Tabari) 2193No grade recorded
وَفِي سنة تسع وخمسين حَجَّ بِالنَّاسِ عُثْمَانُ بْنُ مُحَمَّدِ بْنِ أَبِي سُفْيَانَ وَكَانَ الْوَالِي عَلَى الْمَدِينَةِ الْوَلِيدَ بْنَ عُتْبَةَ بْنِ أَبِي سُفْيَانَ، وَعَلَى الْبَصْرَةِ عُبَيْدُ اللَّهِ بْنُ زِيَادٍ، وَعَلَى قَضَائِهَا هِشَامُ بْنُ هُبَيْرَةَ، وَعَلَى خُرَاسَانَ عَبْدُ الرَّحْمَنِ بْنُ زِيَادٍ وَعَلَى سِجِسْتَانَ عَبَّادُ بْنُ زِيَادٍ، وَعَلَى كَرْمَانَ شُرَيْكُ بْنُ الْأَعْوَرِ الْحَارِثِيُّ مِنْ قِبَلِ عُبَيْدِ اللَّهِ بْنِ زِيَادٍ.
✧ In the year fifty-nine, the people performed the pilgrimage led by ʿUthmān b. Muḥammad b. Abī Sufyān. The governor of al-Madīnah was al-Walīd b. ʿUtbah b. Abī Sufyān; of al-Baṣrah, ʿUbayd Allāh b. Ziyād, with its qāḍī Hishām b. Hubayrah; of Khurāsān, ʿAbd al-Raḥmān b. Ziyād; of Sijistān, ʿAbbād b. Ziyād; and of Kirmān, Shurayk b. al-Aʿwar al-Ḥārithī, acting on behalf of ʿUbayd Allāh b. Ziyād.
Tarikh (al-Tabari) 2194No grade recorded
مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ جَرْوَلُ بْنُ مَالِكِ بْنِ جُؤْيَةَ جَرْوَلُ بْنُ مَالِكِ بْنِ جُؤْيَةَ بْنِ مَخْزُومِ بْنِ مَالِكِ بْنِ غَالِبِ بْنِ قَطِيعَةَ بْنِ عَبْسٍ: وَهُوَ الْحُطَيْئَةُ، لُقِّبَ بِذَلِكَ لِقِصَرِهِ وَقُرْبِهِ مِنَ الْأَرْضِ، وَيُكَنَّى أَبَا مُلَيْكَةَ. وَهُوَ جَاهِلِيٌّ إِسْلَامِيٌّ، وَالظَّاهِرُ أَنَّهُ أَسْلَمَ بَعْدَ مَوْتِ رَسُولِ اللَّهِ ﷺ لِأَنَّهُ لَا ذِكْرَ لَهُ فِي الصَّحَابَةِ وَلَا فِي الْوُفُودِ. وَكَانَ خَبِيثَ اللِّسَانِ كَثِيرَ الْهِجَاءِ، هَجَا أَبَاهُ وَأُمَّهُ وَعَمَّهُ وَخَالَهُ وَنَفْسَهُ، فَقَالَ [لِأُمِّهِ ]: تَنَحَّيْ فَاقْعُدِي مِنِّي بَعِيدًا أَرَاحَ اللَّهُ مِنْكِ الْعَالَمِينَا أَغِرْبَالًا إِذَا اسْتُودِعْتِ سِرًّا وَكَانُونًا لَدَى الْمُتَحَدِّثِينَا جَزَاكِ اللَّهُ شَرًّا مِنْ عَجُوزٍ وَلَقَّاكِ الْعُقُوقَ مِنَ الْبَنِينَا وَقَالَ لِأَبِيهِ وَعَمِّهِ وَخَالِهِ: لَحَاكَ اللَّهُ ثُمَّ لَحَاكَ حَقًّا أَبَا وَلَحَاكَ مِنْ عَمٍّ وَخَالٍ فَنِعْمَ الشَّيْخُ أَنْتَ لَدَى الْمَخَازِي وَبِئْسَ الشَّيْخُ أَنْتَ لَدَى الْمَعَالِي وَقَالَ لِنَفْسِهِ: أَبَتْ شَفَتَايَ الْيَوْمَ أَلَّا تَكَلَّمَا بِشَرٍّ فَمَا أَدْرِي لِمَنْ أَنَا قَائِلُهْ أَرَى لِي وَجْهًا شَوَّهَ اللَّهُ خَلْقَهُ فَقُبِّحَ مِنْ وَجْهٍ وَقُبِّحَ حَامِلُهْ قَالَ أَبُو عُبَيْدَةَ مَعْمَرُ بْنُ الْمُثَنَّى: قَدِمَ عَلَى أَبِي بَكْرٍ الصِّدِّيقِ ؓ فِي الرِّدَّةِ الزِّبْرِقَانُ، فَسَاقَ صَدَقَاتِ عَوْفٍ وَالْأَبْنَاءِ، فَلَمَّا كَانَ بِبَعْضِ الطَّرِيقِ رَأَى الْحُطَيْئَةَ - وَكَانَ الْحُطَيْئَةُ أَسْوَدَ اللِّسَانِ وَدَاخِلَ الْفَمِ وَمُلْتَقِي الشَّفَتَيْنِ - وَهُوَ يَتَبَخْتَرُ فِي هَدْمٍ لَهُ، أَشْعَثَ أَغْبَرَ، وَقَدْ كَانَ بَيْنَ الزِّبْرِقَانِ وَبَيْنَ بَنِي قُرَيْعٍ مُقَارَضَةٌ وَمُهَاجَاةٌ، فَأَرَادَ أَنْ يَسْتَظْهِرَ بِالْحُطَيْئَةِ عَلَيْهِمْ، فَقَالَ لَهُ: وَيْلَكَ إِنَّكَ بِمَضْيَعَةٍ وَأَرَاكَ شَاعِرًا، فَهَلْ لَكَ إِلَى خَيْرِ مُوَاسَاةٍ ؟ قَالَ: وَدِدْتُ، قَالَ: فَالْحَقْ بِبَنِي سَعْدٍ حَتَّى آتِيَكَ فَإِنَّمَا أُؤَدِّي هَذِهِ الصَّدَقَةَ إِلَى أَبِي بَكْرٍ ثُمَّ أَلْحَقُ بِكَ، قَالَ: عَمَّنْ أَسْأَلُ ؟ قَالَ: أُمُّ مَطْلَعِ الشَّمْسِ ثُمَّ سَلْ عَنِ الزِّبْرِقَانِ بْنِ بَدْرٍ ثُمَّ ائْتِ أُمَّ سِدْرَةَ فَقُلْ لَهَا: يَقُولُ لَكِ بَعْلُكِ الزِّبْرِقَانُ بْنُ بَدْرٍ أَحْسِنِي إِلَى قَوْمِكِ، فَإِنَّهَا سَتَفْعَلُ. فَفَعَلَ الْحُطَيْئَةُ ذَلِكَ، فَلَمَّا رَأَتْهُ بَنُو قُرَيْعٍ قَالُوا: دَاهِيَةٌ، وَإِنَّمَا يُرِيدُ أَنْ يَسْتَظْهِرَ بِهِ عَلَيْنَا، فَأَتَاهُ نَقِيضُ بْنُ شَمَّاسٍ فَقَالَ: يَا أَبَا مُلَيْكَةَ جِئْتَ مِنْ بِلَادِكَ وَلَا أَرَى فِي يَدِكَ شَيْئًا، هَلْ لَكَ إِلَى خَصْلَةٍ هِيَ خَيْرٌ لَكَ مِمَّا أَنْتَ فِيهِ، قَالَ: مَا هِيَ ؟ قَالَ: مِائَةُ بَعِيرٍ وَتَتَحَوَّلُ إِلَيْنَا وَنَحْنُ ضَامِنُونَ لِأَهْلِكَ مِنْ عِيَالِكَ أَنْ يُدَبِّرُوا مِنْ حَالِكَ أَنْ تُخَلِّفَهُ، فَتَحَوَّلَ إِلَيْهِمْ فَقَدِمَ الزِّبْرِقَانُ، فَقَالَ: أَيْنَ جَارِي ؟ قَالَتِ امْرَأَتُهُ: خَبُثَ عَلَيْكَ، ثُمَّ أَخَذَ يَهْجُو الزِّبْرِقَانَ بْنَ بَدْرٍ، فَقَالَ فِي أَبْيَاتٍ: دَعِ الْمَكَارِمَ لَا تَرْحَلْ لِبُغْيَتِهَا وَاقْعُدْ فَإِنَّكَ أَنْتَ الطَّاعِمُ الْكَاسِي فَاسْتَعْدَى عَلَيْهِ عُمَرَ فَقَالَ لَهُ: مَا أَرَاهُ هَجَاكَ، أَمَا تَرْضَى أَنْ تَكُونَ طَاعِمًا كَاسِيًا ؟ قَالَ: كَيْفَ تَرَانِي كِيسًا مَكِيسًا أَبَيْتُ بَعْدَ نَافِعٍ مَخِيسًا. قَالَ: إِنَّهُ لَا يَكُونُ فِي الْهِجَاءِ أَشَدَّ مِنْ هَذَا، فَبَعَثَ عُمَرُ إِلَى حَسَّانَ بْنِ ثَابِتٍ فَسَأَلَهُ فَقَالَ: مَا هَجَاهُ وَلَكِنْ سَلِّحْ عَلَيْهِ فَحَبَسَهُ [فِي قَعْرِ بِئْرٍ ] وَلَمْ تَكُنِ السُّجُونُ مَبْنِيَّةً، وَأَوَّلُ مَنْ بَنَاهَا عَلِيُّ بْنُ أَبِي طَالِبٍ ؓ، بَنَى بِالْكُوفَةِ سِجْنًا سَمَّاهُ مَخِيسًا، فَقَالَ عُمَرُ لِلْحُطَيْئَةِ: يَا خَبِيثُ لَأَشْغَلَنَّكَ عَنْ أَعْرَاضِ الْمُسْلِمِينَ فَقَالَ: مَاذَا تَقُولُ لِأَفْرَاخٍ بِذِي مُرْخٍ [زُغْبِ الْحَوَاصِلِ لَا مَاءٌ وَلَا شَجَرُ أَلْقَيْتَ كَاسِبَهُمْ فِي قَعْرٍ مُظْلِمَةٍ فَارْفُقْ عَلَيْكَ سَلَامُ اللَّهِ يَا عُمَرُ ] الْأَبْيَاتِ. فَرَقَّ لَهُ عُمَرُ ؓ وَأَطْلَقَهُ وَأَخَذَ عَلَيْهِ أَنْ لَا يَهْجُوَ مُسْلِمًا. فعَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ أَبِيهِ، قَالَ: أَمَرَ عُمَرُ بْنُ الْخَطَّابِ بِإِخْرَاجِ الْحُطَيْئَةِ مِنَ الْحَبْسِ وَقَدْ كَلَّمَهُ فِيهِ عَمْرُو بْنُ الْعَاصِ، وَغَيْرُهُ، فَأُخْرِجَ وَأَنَا حَاضِرٌ فَأَنْشَأَ يَقُولُ: مَاذَا تَقُولُ لِأَفْرَاخٍ بِذِي مُرْخٍ زُغْبِ الْحَوَاصِلِ لَا مَاءٌ وَلَا شَجَرُ غَادَرْتَ كَاسِبَهُمْ فِي قَعْرٍ مُظْلِمَةٍ فَارْحَمْ هَدَاكَ مَلِيكُ النَّاسِ يَا عُمَرُ أَنْتَ الْإِمَامُ الَّذِي مِنْ بَعْدِ صَاحِبِهِ أَلْقَى إِلَيْكَ مَقَالِيدَ النُّهَى الْبَشَرُ لَمْ يُؤْثِرُوكَ بِهَا إِذْ قَدَّمُوكَ لَهَا لَكِنْ لِأَنْفُسِهِمْ كَانَتْ بِكَ الْأَثَرُ فَامْنُنْ عَلَى صِبْيَةٍ بِالرَّمْلِ مَسْكَنُهُمْ بَيْنَ الْأَبَاطِحِ يَغْشَاهُمْ بِهَا الْقَدَرُ نَفْسِي فِدَاؤُكَ كَمْ بَيْنِي وَبَيْنَهُمْ مِنْ عَرْضِ دَاوِيَةٍ تَعْمَى بِهَا الْخَبَرُ قَالَ: فَلَمَّا قَالَ الْحُطَيْئَةُ: مَاذَا تَقُولُ لِأَفْرَاخٍ، بَكَى عُمَرُ فَقَالَ عَمْرُو بْنُ الْعَاصِ: مَا أَظَلَّتِ الْخَضْرَاءُ وَلَا أَقَلَّتِ الْغَبْرَاءُ أَعْدَلَ مِنْ رَجُلٍ يَبْكِي عَلَى تَرْكِهِ الْحُطَيْئَةَ. قَالَ عُمَرُ: أَشِيرُوا عَلَيَّ فِي الشَّاعِرِ فَإِنَّهُ يَقُولُ الْهَجْوَ وَيُشَبِّبُ بِالْحَرَمِ وَيَمْدَحُ النَّاسَ وَيَذُمُّهُمْ بِمَا لَيْسَ فِيهِمْ، مَا أَرَانِي إِلَّا قَاطِعًا لِسَانَهُ عَلَيَّ بِكُرْسِيٍّ، فَجَلَسَ عَلَيْهِ ثُمَّ قَالَ: عَلَيَّ بِالْمِخْصَفِ عَلَيَّ بِالسِّكِّينِ لَا بَلْ عَلَيَّ بِالْمُوسَى فَإِنَّهُ أَوْجَى، فَقَالُوا: لَا يَعُودُ يَا أَمِيرَ الْمُؤْمِنِينَ، وَأَشَارُوا إِلَيْهِ قُلْ لَا أَعُودُ، فَقَالَ: لَا أَعُودُ، فَقَالَ: النَّجَا، فَلَمَّا وَلَّى قَالَ: ارْجِعْ يَا حُطَيْئَةُ، فَرَجَعَ، فَقَالَ لَهُ: كَأَنِّي بِكَ عِنْدَ شَابٍّ مِنْ قُرَيْشٍ قَدْ كَسَرَ لَكَ نِمْرِقَةً وَبَسَطَ لَكَ أُخْرَى، [وَقَالَ: يَا حُطَيْئَةُ غَنِّنَا ] فَانْدَفَعْتَ تُغَنِّيهِ بِأَعْرَاضِ النَّاسِ، قَالَ أَسْلَمُ: فَرَأَيْتُ الْحُطَيْئَةَ بَعْدَ ذَلِكَ عِنْدَ عُبَيْدِ اللَّهِ بْنِ عُمَرَ قَدْ كَسَرَ لَهُ نِمْرِقَةً وَبَسَطَ لَهُ أُخْرَى وَقَالَ: يَا حُطَيْئَةُ غَنِّنَا، فَانْدَفَعَ يُغَنِّيهِ، فَقُلْتُ لَهُ: يَا حُطَيْئَةُ أَتَذْكُرُ يَوْمَ عُمَرَ حِينَ قَالَ لَكَ مَا قَالَ، فَفَزِعَ وَقَالَ: رَحِمَ اللَّهُ ذَلِكَ الْمَرْءَ لَوْ كَانَ حَيًّا مَا فَعَلْنَا هَذَا، فَقُلْتُ لِعُبَيْدِ اللَّهِ: إِنِّي سَمِعْتُ أَبَاكَ يَقُولُ كَذَا وَكَذَا، وَكُنْتَ أَنْتَ ذَلِكَ الرَّجُلَ. وَبِالْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ الضَّحَّاكِ، عَنْ أَبِيهِ قَالَ: أَمَرَ عُمَرُ بْنُ الْخَطَّابِ بِإِخْرَاجِ الْحُطَيْئَةِ مِنَ السِّجْنِ فَأُخْرِجَ، فَقَالَ لَهُ: دَعْ قَوْلَ الشِّعْرِ. فَقَالَ لَا أَسْتَطِيعُ. قَالَ: لِمَ ؟ قَالَ هُوَ مَأْكَلَةُ عِيَالِي، وَنَمْلَةٌ عَلَى لِسَانِي. قَالَ: فَدَعِ الْمِدْحَةَ الْمُجْحِفَةَ. قَالَ وَمَا الْمِدْحَةُ الْمُجْحِفَةُ ؟ قَالَ: لَا تَقُولُ بَنُو فُلَانٍ أَفْضَلُ مِنْ بَنِي فُلَانٍ، امْدَحْ وَلَا تُفَضِّلْ. قَالَ: أَنْتَ أَشْعَرُ مِنِّي يَا أَمِيرَ الْمُؤْمِنِينَ. قَالَ ابْنُ الْأَنْبَارِيِّ: ضَرَبَ النَّمْلَةَ مَثَلًا لِمَا يَتَرَدَّدُ مِنَ قَوْلِ الشِّعْرِ فِي قَلْبِهِ، وَيُطَالِبُ بِهِ لِسَانُهُ. وَمِنْ مَدَائِحِهِ قَوْلُهُ: أَقِلُّوا عَلَيْهِمْ لَا أَبًا لِأَبِيكُمْ مِنَ اللَّوْمِ أَوْ سُدُّوا الْمَكَانَ الَّذِي سَدُّوا أُولَئِكَ قَوْمٌ إِنْ بَنَوْا أَحْسَنُوا الْبُنَا وَإِنْ عَاهَدُوا أَوْفَوْا وَإِنْ عَقَدُوا شَدُّوا وَإِنْ كَانَتِ النَّعْمَاءُ فِيهِمْ جَزَوْا بِهَا وَإِنْ أَنْعَمُوا لَا كَدَّرُوهَا وَلَا كَدُّوا وَلَمَّا احْتَضَرَ الْحُطَيْئَةُ قِيلَ لَهُ: أَوْصِ. فَقَالَ الْمَالُ لِلذُّكْرَانِ دُونَ الْإِنَاثِ. فَقِيلَ لَهُ: أَوْصِ. فَقَالَ أُوصِيكُمْ بِالشِّعْرِ، ثُمَّ قَالَ: الشِّعْرُ صَعْبٌ وَطَوِيلٌ سُلَّمُهُ إِذَا ارْتَقَى فِيهِ الَّذِي لَا يَعْمَلُهُ زَلَّتْ بِهِ إِلَى الْحَضِيضِ قَدَمُهُ وَالشِّعْرُ لَا يَسْطِيعُهُ مَنْ يَظْلِمُهُ أَرَادَ أَنْ يُعْرِبَهُ فَيُعْجِمَهُ عبد الله بن عامر عَبْدُ اللَّهِ بْنُ عَامِرِ بْنِ كُرَيْزِ بْنِ رَبِيعَةَ بْنِ خُبَيْبِ بْنِ عَبْدِ شَمْسِ بْنِ عَبْدِ مَنَافٍ: أُمُّهُ دَجَاجَةُ بِنْتُ أَسْمَاءَ بْنِ الصَّلْتِ بْنِ خُبَيْبٍ. وَلَهُ أَحَدَ عَشَرَ ذَكَرًا وَأَرْبَعُ نِسْوَةٍ. وُلِدَ بِمَكَّةَ بَعْدَ الْهِجْرَةِ بِأَرْبَعِ سِنِينَ، فَلَمَّا قَدِمَ رَسُولُ اللَّهِ ﷺ مَكَّةَ فِي عُمْرَةِ الْقَضَاءِ حُمِلَ إِلَيْهِ وَهُوَ ابْنُ ثَلَاثِ سِنِينَ فَحَنَّكَهُ، فَتَلَمَّظَ فَتَثَاءَبَ، فَتَفَلَ رَسُولُ اللَّهِ ﷺ فِي فِيهِ. وَكَانَ ابْنَ خَالِ عُثْمَانَ بْنِ عَفَّانَ، وَلَمْ يَزَلْ شَرِيفَ الْقَدْرِ، كَرِيمًا سَخِيًّا، فَلَمَّا وَلِيَ عُثْمَانُ الْخِلَافَةَ وَلَّاهُ الْبَصْرَةَ بَعْدَ أَنْ أَقَرَّ أَبَا مُوسَى أَرْبَعَ سِنِينَ كَمَا أَوْصَى عُمَرُ، ثُمَّ عَزَلَهُ وَوَلَّاهُ، وَكَانَ يَوْمَ وَلَّاهُ ابْنَ خَمْسٍ وَعِشْرِينَ سَنَةً فَقَالَ أَبُو مُوسَى: قَدْ أَتَاكُمْ فَتًى مِنْ قُرَيْشٍ، كَرِيمُ الْأُمَّهَاتِ وَالْعَمَّاتِ وَالْخَالَاتِ، يَقُولُ بِالْمَالِ فِيكُمْ هَكَذَا وَهَكَذَا. فَفَتَحَ بِلَادًا كَثِيرَةً مِنْ خُرَاسَانَ، وَقُتِلَ يَزْدِجَرْدَ فِي وِلَايَتِهِ، فَأَحْرَمَ مِنْ نَيْسَابُورَ شُكْرًا لِلَّهِ تَعَالَى، وَعَمَلَ السِّقَايَاتِ بِعَرَفَةَ، فَلَمَّا قُتِلَ عُثْمَانُ لَحِقَ بِالشَّامِ، فَوَلَّاهُ مُعَاوِيَةُ الْبَصْرَةَ ثَلَاثَ سِنِينَ، وَزَوَّجَهُ ابْنَتَهُ هِنْدًا. عَنْ بَعْضِ الْقُرَشِيِّينَ قَالَ: كَانَتْ هِنْدُ بِنْتُ مُعَاوِيَةَ أَبَرَّ شَيْءٍ بِعَبْدِ اللَّهِ بْنِ عَامِرٍ، وَأَنَّهَا جَاءَتْهُ يَوْمًا بِالْمِرْآةِ وَالْمُشْطِ - وَكَانَتْ تَتَوَلَّى خِدْمَتَهُ بِنَفْسِهَا - فَنَظَرَ فِي الْمِرْآةِ، فَالْتَقَى وَجْهُهُ وَوَجْهُهَا فِي الْمِرْآةِ، فَرَأَى شَبَابَهَا وَجَمَالَهَا، وَرَأَى الشَّيْبَ فِي لِحْيَتِهِ قَدْ أَلْحَقَهُ بِالشُّيُوخِ، فَرَفَعَ رَأْسَهُ إِلَيْهَا، فَقَالَ: الْحَقِي بِأَبِيكِ. فَانْطَلَقَتْ حَتَّى دَخَلَتْ عَلَى أَبِيهَا فَأَخْبَرَتْهُ، فَقَالَ: وَهَلْ تُطَلَّقُ الْحُرَّةُ. قَالَتْ: مَا أُوتِيَ مِنْ قِبَلِي، وَأَخْبَرَتْهُ خَبَرَهَا، فَأَرْسَلَ إِلَيْهِ فَقَالَ: أَكْرَمْتُكَ بِابْنَتِي ثُمَّ رَدَدْتَهَا عَلَيَّ. قَالَ: إِنِّي أُخْبِرُكَ عَنْ ذَلِكَ، إِنَّ اللَّهَ تَبَارَكَ وَتَعَالَى مَنَّ عَلَيَّ بِفَضْلِهِ، وَجَعَلَنِي كَرِيمًا لَا أُحِبُّ أَنْ يَتَفَضَّلَ عَلَيَّ أَحَدٌ، وَإِنَّ ابْنَتَكَ أَعْجَزَتْنِي مُكَافَأَتُهَا لِحُسْنِ صُحْبَتِهَا، فَنَظَرْتُ فِإِذَا أَنَا شَيْخٌ وَهِيَ شَابَّةٌ، لَا أَزِيدُهَا مَالًا إِلَى مَالِهَا، وَلَا شَرَفًا إِلَى شَرَفِهَا، فَرَأَيْتُ أَنْ أَرُدَّهَا إِلَيْكَ، فَتُزَوِّجَهَا فَتًى مِنْ فِتْيَانِكَ كَأَنَّ وَجْهَهُ وَرَقَةُ مُصْحَفٍ. عن سُفْيَانُ بْنُ عَبْدَةَ الْحِمْيَرِيُّ وَعُبَيْدُ بْنُ يَحْيَى الْهِجْرِيُّ قَالَا: خَرَجَ إِلَى عَبْدِ اللَّهِ بْنِ عَامِرِ بْنِ كُرْزٍ وَهُوَ عَامِلُ الْعِرَاقِ لِعُثْمَانَ بْنِ عَفَّانَ رَجُلَانِ مِنْ أَهْلِ الْمَدِينَةِ، أَحَدُهُمَا: ابْنُ جَابِرِ بْنِ عَبْدِ اللَّهِ الْأَنْصَارِيُّ، وَالْآخَرُ: مِنْ ثَقِيفٍ، فَكَتَبَ إِلَى ابْنِ عَامِرٍ فِيمَا يَكْتُبُ مِنَ الْأَخْبَارِ، فَأَقْبَلَا يَسِيرَانِ حَتَّى إِذَا كَانَا بِنَاحِيَةِ الْبَصْرَةِ قَالَ الْأَنْصَارِيُّ لِلثَّقَفِيِّ: هَلْ لَكَ فِي رَأْيٍ رَأَيْتُهُ: قَالَ: اعْرِضْهُ. قَالَ: رَأَيْتُ أَنْ أُنِخَ رَوَاحِلَنَا وَنَتَنَاوَلَ مَطَاهِرَنَا، فَنَمَسَّ مَاءً، ثُمَّ نُصَلِّي رَكْعَتَيْنِ وَنَحْمَدُ اللَّهَ عَلَى مَا قَضَى مِنْ سَفَرِنَا. قَالَ: هَذَا الَّذِي لَا يُرَدُّ، فَتَوَضَّيَا، ثُمَّ صَلَّيَا رَكْعَتَيْنِ، فَالْتَفَتَ الْأَنْصَارِيُّ إِلَى الثَّقَفِيِّ فَقَالَ: يَا أَخَا ثَقِيفٍ، مَا رَأْيُكَ ؟ قَالَ: وَأَيُّ مَوْضِعٍ رَأْيُ هَذَا، قَضَيْتُ سَفَرِي، وَأَنْضَيْتُ بَدَنِي، وَأَنْضَيْتُ رَاحِلَتِي، وَلَا مُؤَمِّلَ دُونَ ابْنِ عَامِرٍ، فَهَلْ لَكَ رَأْيٌ غَيْرُ هَذَا ؟ قَالَ: نَعَمْ، إِنِّي لَمَّا صَلَّيْتُ هَاتَيْنِ الرَّكْعَتَيْنِ فَكَّرْتُ فَاسْتَحْيَيْتُ مِنْ رَبِّي تَبَارَكَ وَتَعَالَى أَنْ يَرَانِي طَالِبًا رِزْقًا مَنْ غَيْرِهِ، اللَّهُمَّ ارْزُقِ ابْنَ عَامِرٍ وَارْزُقْنِي مِنْ فَضْلِكَ. ثُمَّ وَلَّى رَاجِعًا إِلَى الْمَدِينَةِ، وَدَخَلَ الثَّقَفِيُّ الْبَصْرَةَ، فَمَكَثَ أَيَّامًا، فَأَذِنَ لَهُ ابْنُ عَامِرٍ، فَلَمَّا رَآهُ رَحَّبَ بِهِ، ثُمَّ قَالَ: أَلَمْ أُخْبَرْ أَنَّ ابْنَ جَابِرٍ خَرَجَ مَعَكَ ؟ فَخَبَرَهُ خَبَرَهُ، فَبَكَى ابْنُ عَامِرٍ ثُمَّ قَالَ: أَمَا وَاللَّهِ مَا قَالَ أَشَرًا وَلَا بَطَرًا، وَلَكِنْ رَأَى مَجْرَى الرِّزْقِ وَمَخْرَجَ النِّعْمَةِ، فَعَلِمَ أَنَّ اللَّهَ تَعَالَى هُوَ الَّذِي فَعَلَ ذَلِكَ، فَسَأَلَهُ مِنْ فَضْلِهِ، وَأَمَرَ لِلثَّقَفِيِّ بِأَرْبَعَةِ آلَافِ دِرْهَمٍ وَكُسْوَةٍ وَمُطْرِفٍ، وَأَضْعَفَ ذَلِكَ كُلَّهُ الْأَنْصَارِيَّ، فَخَرَجَ الثَّقَفِيُّ وَهُوَ يَقُولُ: أُمَيْمَةُ مَا حِرْصُ الْحَرِيصِ بِزَائِدٍ فَتِيلًا وَلَا زُهْدُ الضَّعِيفِ بِضَائِرٍ خَرَجْنَا جَمِيعًا مِنْ مَسَاقِطِ رَأْسِنَا عَلَى ثِقَةٍ مِنَّا بِخَيْرِ ابْنِ عَامِرٍ وَلَمَّا أَنَخْنَا النَّاعِجَاتِ بِبَابِهِ تَأَخَّرَ عَنِّي الْيَثْرِبِيُّ ابْنُ جَابِرٍ وَقَالَ سَيَكْفِينِي عَطِيَّةُ قَادِرٍ عَلَى مَا يَشَاءُ الْيَوْمَ بِالْخَلْقِ قَاهِرٍ وَإِنَّ الَّذِي أَعْطَى الْعِرَاقَ ابْنَ عَامِرٍ لَرَبِّي الَّذِي أَرْجُو لِسَدِّ مَفَاقِرِي فَلَمَّا سَرَى سَارَتْ عَلَيْهِ صَبَابَةٌ إِلَيْهِ كَمَا حَنَتْ ظِرَابُ الْأَبَاعِرِ وَأَضْعَفَ عَبْدَ اللَّهِ إِذْ غَابَ حَظَّهُ عَلَى حَظِّ لَهْفَانَ مِنَ الْحِرْصِ فَاغِرِ فَأَبَتْ وَقَدْ أَيْقَنْتُ أَنْ لَيْسَ نَافِعِي وَلَا ضَائِرِي شَيْءٌ خِلَافَ الْمَقَادَرِ وعَنْ نَافِعٍ الطَّاحِي قَالَ: مَرَرْتُ بِأَبِي ذَرٍّ فَقَالَ لِي: مِمَّنْ أَنْتَ ؟ قُلْتُ: مِنْ أَهْلِ الْعِرَاقِ. قَالَ: أَتَعْرِفُ عَبْدَ اللَّهِ بْنَ عَامِرٍ ؟ قُلْتُ: نَعَمْ. قَالَ: فَإِنَّهُ كَانَ يَقْرَأُ مَعِي وَيَلْزَمُنِي، ثُمَّ طَلَبَ الْإِمَارَةَ، فَإِذَا قَدِمْتَ الْبَصْرَةَ فَتَرَاءَ لَهُ، فَإِنَّهُ سَيَقُولُ: لَكَ حَاجَةٌ ؟ فَقُلْ: أَخْلِنِي وَقُلْ لَهُ: أَنَا رَسُولُ أَبِي ذَرٍّ إِلَيْكَ، وَهُوَ يُقْرِئُكَ السَّلَامَ وَيَقُولُ لَكَ: إِنَّا نَأْكُلُ مِنَ التَّمْرِ، وَنَشْرَبُ مِنَ الْمَاءِ، وَنَعِيشُ كَمَا تَعِيشُ. فَلَمَّا قَدِمْتُ تَرَاءَيْتُ لَهُ، فَقَالَ: لَكَ حَاجَةٌ ؟ قُلْتُ: أَخْلِنِي أَصْلَحَكَ اللَّهُ. فَفَعَلَ، فَقُلْتُ: أَنَا رَسُولُ أَبِي ذَرٍّ إِلَيْكَ - فَلَمَّا قُلْتُهَا خَشَعَ قَلْبُهُ - وَهُوَ يَقْرَأَ عَلَيْكَ السَّلَامُ وَيَقُولُ: إِنَّا نَأْكُلُ مِنَ التَّمْرِ، وَنُرْوَى مِنَ الْمَاءِ، وَنَعِيشُ كَمَا تَعِيشُ. قَالَ: فَحَلَّ إِزَارَهُ ثُمَّ أَدْخَلَ رَأْسَهُ فِي جَيْبِهِ ثُمَّ بَكَى حَتَّى مَلَأَ جَيْبَهُ بِالْبُكَاءِ. وَهُوَ أَوَّلُ مَنِ اتَّخَذَ الْحِيَاضَ بِعَرَفَةَ وَأَجْرَى إِلَيْهَا الْمَاءَ الْمَعِينَ وَالْعَيْنَ ، وَلَمْ يَزَلْ عَلَى الْبَصْرَةِ حَتَّى قُتِلَ عُثْمَانُ، فَأَخَذَ أَمْوَالَ بَيْتِ الْمَالِ وَتَلَقَّى بِهَا طَلْحَةَ وَالزُّبَيْرَ، وَحَضَرَ مَعَهُمُ الْجَمَلَ، ثُمَّ سَارَ إِلَى دِمَشْقَ، وَلَمْ يُسْمَعْ لَهُ بِذِكْرٍ فِي صِفِّينَ، وَلَكِنْ وَلَّاهُ مُعَاوِيَةُ الْبَصْرَةَ بَعْدَ صُلْحِهِ مَعَ الْحَسَنِ، وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ بِأَرْضِهِ بِعَرَفَاتٍ، فَقَالَ مُعَاوِيَةُ: بِمَنْ نُفَاخِرُ ؟ ! بِمَنْ نُبَاهِي ! ؟ وَأَوْصَى إِلَى عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ. لَهُ حَدِيثٌ وَاحِدٌ، وَلَيْسَ لَهُ فِي الْكُتُبِ شَيْءٌ. فعَنْ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ وَعَبْدِ اللَّهِ بْنِ عَامِرٍ، أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: " مَنْ قُتِلَ دُونَ مَالِهِ فَهُوَ شَهِيدٌ ". أبو هريرة الدوسي أَبُو هُرَيْرَةَ الدَّوْسِيُّ ؓ وَقَدِ اخْتُلِفَ فِي اسْمِهِ فِي الْجَاهِلِيَّةِ وَالْإِسْلَامِ وَاسْمِ أَبِيهِ عَلَى أَقْوَالٍ مُتَعَدِّدَةٍ قَدْ بَسَطْنَا أَكْثَرَهَا فِي كِتَابِنَا " التَّكْمِيلِ "، وَقَدْ بَسَطَ ذَلِكَ الْحَافِظُ ابْنُ عَسَاكِرَ فِي " تَارِيخِهِ "، وَالْأَشْهُرُ أَنَّ اسْمَهُ عَبْدُ الرَّحْمَنِ بْنُ صَخْرٍ، وَهُوَ مِنَ الْأَزْدِ، ثُمَّ مِنْ دَوْسٍ. وَيُقَالُ: كَانَ اسْمُهُ فِي الْجَاهِلِيَّةِ عَبْدَ شَمْسٍ. وَقِيلَ: عَبْدَ نِهْمٍ. وَقِيلَ: عَبْدَ غَنْمٍ. وَيُكَنَّى بِأَبِي الْأُسُودِ، فَسَمَّاهُ رَسُولُ اللَّهِ ﷺ عَبْدَ اللَّهِ. وَقِيلَ: عَبْدَ الرَّحْمَنِ. وَكَنَّاهُ بِأَبِي هُرَيْرَةَ. وَرُوِيَ عَنْهُ أَنَّهُ قَالَ: وَجَدْتُ هُرَيْرَةً وَحْشِيَّةً، فَأَخَذْتُ أَوْلَادَهَا، فَقَالَ لِي أَبِي: مَا هَذِهِ فِي حِجْرِكَ ؟ فَأَخْبَرْتُهُ، فَقَالَ: أَنْتَ أَبُو هُرَيْرَةَ. وَثَبَتَ فِي " الصَّحِيحِ " أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ لَهُ: " يَا أَبَا هِرٍّ ". وَثَبَتَ أَنَّهُ قَالَ لَهُ: " يَا أَبَا هُرَيْرَةَ ". قَالَ مُحَمَّدُ بْنُ سَعْدٍ وَابْنُ الْكَلْبِيِّ وَالطَّبَرَانِيُّ: وَاسْمُ أُمِّهِ مَيْمُونَةُ بِنْتُ صُبَيْحِ بْنِ الْحَارِثِ بْنِ أَبِي صَعْبِ بْنِ هُنَيَّةَ بْنِ سَعْدِ بْنِ ثَعْلَبَةَ. أَسْلَمَتْ وَمَاتَتْ مُسْلِمَةً. كثرة مرويات أبي هريرة وَرَوَى أَبُو هُرَيْرَةَ عَنْ رَسُولِ اللَّهِ ﷺ الْكَثِيرَ الطَّيِّبَ، وَكَانَ مِنْ حُفَّاظِ الصَّحَابَةِ، وَرَوَى عَنْ أَبَى بَكْرٍ، وَعُمَرَ، وَأُبَيِّ بْنِ كَعْبٍ، وَأُسَامَةَ بْنِ زَيْدٍ، وَبَصْرَةَ بْنِ أَبِي بَصْرَةَ، وَالْفَضْلِ بْنِ الْعَبَّاسِ، وَكَعْبِ الْأَحْبَارِ، وَعَائِشَةَ أُمِّ الْمُؤْمِنِينَ. وَحَدَّثَ عَنْهُ خَلَائِقُ مِنْ أَهْلِ الْعِلْمِ، قَالَ الْبُخَارِيُّ: رَوَى عَنْهُ نَحْوٌ مِنْ ثَمَانِمِائَةِ رَجُلٍ أَوْ أَكْثَرُ مِنْ أَهْلِ الْعِلْمِ، مِنَ الصَّحَابَةِ وَالتَّابِعِينَ وَغَيْرِهِمْ. إسلام أبي هريرة وَقَالَ عَمْرُو بْنُ عَلِيٍّ الْفَلَّاسُ: كَانَ يَنْزِلُ الْمَدِينَةَ، وَكَانَ إِسْلَامُهُ سَنَةَ خَيْبَرَ . قَالَ الْوَاقِدِيُّ: وَكَانَ لَهُ بِذِي الْحُلَيْفَةِ دَارٌ. وَقَالَ غَيْرُهُ: كَانَ آدَمَ اللَّوْنِ، بَعِيدَ مَا بَيْنَ الْمَنْكِبَيْنِ، ذَا ضَفِيرَتَيْنِ، أَفْرَقَ الثَّنِيَّتَيْنِ. وعَنْ أَبِي هُرَيْرَةَ قَالَ: لَمَّا أَسْلَمْتُ قَالَ رَسُولُ اللَّهِ ﷺ: " مِمَّنْ أَنْتَ ؟ " فَقُلْتُ: مِنْ دَوْسٍ. فَوَضَعَ يَدَهُ عَلَى جَبْهَتِهِ وَقَالَ: " مَا كُنْتُ أَرَى أَنَّ فِي دَوْسٍ رَجُلًا فِيهِ خَيْرٌ ". وعَنْ أَبِي هُرَيْرَةَ قَالَ: شَهِدْتُ مَعَ رَسُولِ اللَّهِ ﷺ خَيْبَرَ. وعَنْ قَيْسٍ قَالَ: قَالَ أَبُو هُرَيْرَةَ: جِئْتُ يَوْمَ خَيْبَرَ بَعْدَ مَا فَرَغُوا مِنَ الْقِتَالِ. وعَنْ أَبِي هُرَيْرَةَ قَالَ: خَرَجَ رَسُولُ اللَّهِ ﷺ فَاسْتَخْلَفَ عَلَى الْمَدِينَةِ سِبَاعُ بْنُ عُرْفُطَةَ. قَالَ أَبُو هُرَيْرَةَ: وَقَدِمْتُ الْمَدِينَةَ مُهَاجِرًا فَصَلَّيْتُ الصُّبْحَ وَرَاءَ سِبَاعٍ، فَقَرَأَ فِي السَّجْدَةِ الْأُولَى سُورَةَ " مَرْيَمَ "، وَفِي الثَّانِيَةِ " وَيْلٌ لِلْمُطَفِّفِينَ ". قَالَ أَبُو هُرَيْرَةَ: فَقُلْتُ فِي نَفْسِي: وَيْلٌ لِأَبِي فُلَانٍ. لِرَجُلٍ كَانَ بِأَرْضِ الْأَزْدِ، كَانَ لَهُ مِكْيَالَانِ ; مِكْيَالٌ يَكْتَالُ بِهِ لِنَفْسِهِ، وَمِكْيَالٌ يَبْخَسُ بِهِ النَّاسَ. وَقَدْ ثَبَتَ فِي " صَحِيحِ الْبُخَارِيِّ " أَنَّهُ ضَلَّ غُلَامٌ لَهُ فِي اللَّيْلَةِ الَّتِي اجْتَمَعَ فِي صَبِيحَتِهَا بِرَسُولِ اللَّهِ ﷺ، وَأَنَّهُ جَعَلَ يُنْشِدُ: يَا لَيْلَةً مِنْ طُولِهَا وَعَنَائِهَا عَلَى أَنَّهَا مِنْ دَارَةِ الْكُفْرِ نَجَّتِ فَلَمَّا قَدِمَ عَلَى رَسُولِ اللَّهِ ﷺ قَالَ لَهُ: " هَذَا غُلَامُكَ ". فَقَالَ: هُوَ حُرٌّ لِوَجْهِ اللَّهِ عَزَّ وَجَلَّ. ملازمة أبي هريرة للنبي ﷺ وَقَدْ لَزِمَ أَبُو هُرَيْرَةَ رَسُولَ اللَّهِ ﷺ بَعْدَ إِسْلَامِهِ، فَلَمْ يُفَارِقْهُ فِي حَضَرٍ وَلَا سَفَرٍ ، وَكَانَ أَحْرَصَ شَيْءٍ عَلَى سَمَاعِ الْحَدِيثِ مِنْهُ، وَتَفَقَّهَ عَنْهُ، وَكَانَ يَلْزَمُهُ عَلَى شِبَعِ بَطْنِهِ. وَقَالَ أَبُو هُرَيْرَةَ - وَقَدْ تَمَخَّطَ يَوْمًا فِي قَمِيصٍ لَهُ مِنْ كَتَّانٍ -: بَخٍ بَخٍ أَبُو هُرَيْرَةَ يَتَمَخَّطُ فِي الْكَتَّانِ ! لَقَدْ رَأَيْتُنِي أَخِرُّ فِيمَا بَيْنَ الْمِنْبَرِ وَالْحُجَرِ مِنَ الْجُوعِ، فَيَمُرُّ الْمَارُّ فَيَقُولُ: بِهِ جُنُونٌ. وَمَا بِي إِلَّا الْجُوعُ، وَاللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ لَقَدْ كُنْتُ أَعْتَمِدُ بِكَبِدِي عَلَى الْأَرْضِ مِنَ الْجُوعِ، وَأَشُدُّ الْحَجَرَ عَلَى بَطْنِي مِنَ الْجُوعِ، وَلَقَدْ كُنْتُ أَسْتَقْرِئُ أَحَدَهُمُ الْآيَةَ وَأَنَا أَعْلَمُ بِهَا مِنْهُ، وَمَا بِي إِلَّا أَنْ يَسْتَتْبِعَنِي إِلَى مَنْزِلِهِ فَيُطْعِمُنِي شَيْئًا. إسلام أم أبي هريرة وعن أَبُو كَثِيرٍ، وَهُوَ يَزِيدُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ أُذَيْنَةَ السُّحَيْمِيُّ الْأَعْمَى، حَدَّثَنِي أَبُو هُرَيْرَةَ وَقَالَ لَنَا: وَاللَّهِ مَا خَلَقَ اللَّهُ مُؤْمِنًا يَسْمَعُ بِي وَلَا يَرَانِي إِلَّا أَحَبَّنِي. قُلْتُ: وَمَا عِلْمُكَ بِذَلِكَ يَا أَبَا هُرَيْرَةَ ؟ قَالَ: إِنَّ أُمِّي كَانَتِ امْرَأَةً مُشْرِكَةً، وَإِنِّي كُنْتُ أَدْعُوهَا إِلَى الْإِسْلَامِ وَكَانَتْ تَأْبَى عَلَيَّ، فَدَعَوْتُهَا يَوْمًا، فَأَسْمَعَتْنِي فِي رَسُولِ اللَّهِ ﷺ مَا أَكْرَهُ، فَأَتَيْتُ رَسُولَ اللَّهِ ﷺ وَأَنَا أَبْكِي، فَقُلْتُ: يَا رَسُولَ اللَّهِ، إِنِّي كُنْتُ أَدْعُو أُمِّي إِلَى الْإِسْلَامِ فَكَانَتْ تَأْبَى عَلَيَّ، وَإِنِّي دَعَوْتُهَا الْيَوْمَ فَأَسْمَعَتْنِي فِيكَ مَا أَكْرَهُ، فَادْعُ اللَّهَ أَنْ يَهْدِيَ أُمَّ أَبِي هُرَيْرَةَ. فَقَالَ رَسُولُ اللَّهِ ﷺ: " اللَّهُمَّ اهْدِ أُمَّ أَبِي هُرَيْرَةَ " فَخَرَجْتُ أَعْدُو أُبَشِّرُهَا بِدُعَاءِ رَسُولِ اللَّهِ ﷺ، فَلَمَّا أَتَيْتُ الْبَابَ إِذَا هُوَ مُجَافٍ، وَسَمِعْتُ خَضْخَضَةَ الْمَاءِ، وَسَمِعْتُ خَشْفَ رِجْلٍ - يَعْنِي وَقْعَهَا - فَقَالَتْ: يَا أَبَا هُرَيْرَةَ، كَمَا أَنْتَ. ثُمَّ فَتَحَتِ الْبَابَ، وَقَدْ لَبِسَتْ دِرْعَهَا، وَعَجِلَتْ عَنْ خِمَارِهَا، فَقَالَتْ: إِنِّي أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ. فَرَجَعْتُ إِلَى رَسُولِ اللَّهِ، ﷺ، أَبْكِي مِنَ الْفَرَحِ كَمَا بَكَيْتُ مِنَ الْحُزْنِ، فَقُلْتُ: يَا رَسُولَ اللَّهِ، أَبْشِرْ، فَقَدِ اسْتَجَابَ اللَّهُ دُعَاءَكَ، وَقَدْ هَدَى أُمَّ أَبِي هُرَيْرَةَ. وَقُلْتُ: يَا رَسُولَ اللَّهِ، ادْعُ اللَّهَ أَنْ يُحَبِّبَنِي وَأُمِّي إِلَى عِبَادِهِ الْمُؤْمِنِينَ وَيُحَبِّبَهُمْ إِلَيْنَا. فَقَالَ رَسُولُ اللَّهِ ﷺ: " اللَّهُمَّ حَبِّبْ عُبَيْدَكَ هَذَا وَأُمَّهُ إِلَى عِبَادِكَ الْمُؤْمِنِينَ، وَحَبِّبْهُمْ إِلَيْهِمَا ". قَالَ أَبُو هُرَيْرَةَ فَمَا خَلَقَ اللَّهُ مِنْ مُؤْمِنٍ يَسْمَعُ بِي وَلَا يَرَانِي أَوْ يَرَى أُمِّي إِلَّا وَهُوَ يُحِبُّنِي وَهَذَا الْحَدِيثُ مِنْ دَلَائِلِ النُّبُوَّةِ، فَإِنَّ أَبَا هُرَيْرَةَ مُحَبَّبٌ إِلَى جَمِيعِ النَّاسِ، وَقَدْ شَهَرَ اللَّهُ ذِكْرَهُ بِمَا قَدَّرَهُ مِنْ إِيرَادِ هَذَا الْخَبَرِ عَنْهُ، الَّذِي رَوَاهُ عَنْ رَسُولِ اللَّهِ ﷺ فِي الْإِنْصَاتِ يَوْمَ الْجُمُعَةِ عِنْدَ الْخُطْبَةِ، عَلَى رُءُوسِ النَّاسِ فِي الْمَحَافِلِ الْكَثِيرَةِ الْمُتَعَدِّدَةِ فِي سَائِرِ الْأَقَالِيمِ، وَهَذَا قَدَّرَهُ اللَّهُ وَيَسَّرَهُ مِنْ شَهْرِ ذِكْرِهِ، وَمَحَبَّةِ النَّاسِ لَهُ، ؓ. وعَنْ سَالِمٍ مَوْلَى النَّصْرِيِّينَ، أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ يَقُولُ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: " إِنَّمَا مُحَمَّدٌ بَشَرٌ، أَغْضَبُ كَمَا يَغْضَبُ الْبَشَرُ، وَإِنِّي قَدِ اتَّخَذْتُ عِنْدَكَ عَهْدًا لَنْ تُخْلِفَنِيهِ، فَأَيُّمَا رَجُلٍ مِنَ الْمُسْلِمِينَ آذَيْتُهُ أَوْ شَتَمْتُهُ أَوْ جَلْدَتُهُ فَاجْعَلْهَا لَهُ قُرْبَةً تُقَرِّبُهُ بِهَا عِنْدَكَ يَوْمَ الْقِيَامَةِ ". قَالَ أَبُو هُرَيْرَةَ لَقَدْ رَفَعَ عَلَيَّ رَسُولُ اللَّهِ ﷺ يَوْمًا الدِّرَّةَ لِيَضْرِبَنِي بِهَا، لَأَنْ يَكُونُ ضَرَبَنِي بِهَا أَحَبُّ إِلَيَّ مِنْ حُمْرِ النَّعَمِ ; ذَلِكَ بِأَنِّي أَرْجُو أَنْ أَكُونَ مُؤْمِنًا، وَأَنْ يُسْتَجَابَ لِرَسُولِ اللَّهِ ﷺ دَعْوَتُهُ كثرة رواية أبي هريرة للحديث وعَنْ عَبْدِ الرَّحْمَنِ الْأَعْرَجِ قَالَ: سَمِعْتُ أَبَا هُرَيْرَةَ يَقُولُ: إِنَّكُمْ تَزْعُمُونَ أَنَّ أَبَا هُرَيْرَةَ يُكْثِرُ الْحَدِيثَ عَلَى رَسُولِ اللَّهِ ﷺ، وَاللَّهُ الْمَوْعِدُ، إِنِّي كُنْتُ امْرَأً مِسْكِينًا، أَصْحَبُ رَسُولَ اللَّهِ ﷺ عَلَى مِلْءِ بَطْنِي، وَكَانَ الْمُهَاجِرُونَ يَشْغَلُهُمُ الصَّفْقُ بِالْأَسْوَاقِ، وَكَانَتِ الْأَنْصَارُ يَشْغَلُهُمُ الْقِيَامُ عَلَى أَمْوَالِهِمْ، فَحَضَرْتُ مِنْ رَسُولِ اللَّهِ ﷺ مَجْلِسًا، فَقَالَ: " مَنْ بَسَطَ رِدَاءَهُ حَتَّى أَقْضِيَ مَقَالَتِي ثُمَّ يَقْبِضُهُ إِلَيْهِ، فَلَنْ يَنْسَى شَيْئًا سَمِعَهُ مِنِّي ". فَبَسَطْتُ بُرْدَةً عَلَيَّ حَتَّى قَضَى حَدِيثَهُ، ثُمَّ قَبَضْتُهَا إِلَيَّ، فَوَالَّذِي نَفْسِي بِيَدِهِ مَا نَسِيتُ شَيْئًا سَمِعْتَهُ مِنْهُ. وَقَدْ قِيلَ: إِنَّ هَذَا كَانَ خَاصًّا بِتِلْكَ الْمَقَالَةِ الْمُعَيَّنَةِ لَمْ يَنْسَ مِنْهَا شَيْئًا، بِدَلِيلِ أَنَّهُ نَسِيَ بَعْضَ الْأَحَادِيثِ كَمَا هُوَ مُصَرَّحٌ بِهِ فِي " الصَّحِيحِ "، حَيْثُ نَسِيَ حَدِيثَ: " لَا عَدْوَى وَلَا طِيَرَةَ ". مَعَ حَدِيثِهِ " لَا يُورِدُ مُمَرِضٌ عَلَى مُصِحٍّ ". وَقِيلَ: إِنَّ هَذَا كَانَ عَامًّا فِي تِلْكَ الْمَقَالَةِ وَغَيْرِهَا. وَاللَّهُ أَعْلَمُ. وعَنْ أَبِي هُرَيْرَةَ أَنَّهُ قَالَ يَا رَسُولَ اللَّهِ، مَنْ أَسْعَدُ النَّاسِ بِشَفَاعَتِكَ يَوْمَ الْقِيَامَةِ ؟ فَقَالَ: " لَقَدْ ظَنَنْتُ يَا أَبَا هُرَيْرَةَ أَلَّا يَسْأَلَنِي عَنْ هَذَا الْحَدِيثِ أَحَدٌ أَوَّلُ مِنْكَ ; لِمَا رَأَيْتُ مِنْ حِرْصِكَ عَلَى الْحَدِيثِ، إِنَّ أَسْعَدَ النَّاسِ بِشَفَاعَتِي يَوْمَ الْقِيَامَةِ مَنْ قَالَ: لَا إِلَهَ إِلَّا اللَّهُ، خَالِصًا مِنْ قِبَلِ نَفْسِهِ ". وعَنْ أَبِي هُرَيْرَةَ، أَنَّهُ قَالَ: حَفِظْتُ مِنْ رَسُولِ اللَّهِ ﷺ وِعَاءَيْنِ، فَأَمَّا أَحَدُهُمَا فَبَثَثْتُهُ فِي النَّاسِ، وَأَمَّا الْآخَرُ فَلَوْ بَثَثْتُهُ لَقُطِعَ هَذَا الْبُلْعُومُ. وَهَذَا الْوِعَاءُ الَّذِي كَانَ لَا يَتَظَاهَرُ بِهِ هُوَ الْفِتَنُ وَالْمَلَاحِمُ، وَمَا وَقَعَ بَيْنَ النَّاسِ مِنَ الْحُرُوبِ وَالْقِتَالِ وَمَا سَيَقَعُ ، الَّتِي لَوْ أَخْبَرَ بِهَا قَبْلَ كَوْنِهَا لَبَادَرَ كَثِيرٌ مِنَ النَّاسِ إِلَى تَكْذِيبِهِ، وَرَدُّوا مَا أَخْبَرَ بِهِ مِنَ الْحَقِّ، كَمَا قَالَ: لَوْ أَخْبَرْتُكُمْ أَنَّكُمْ تَقْتُلُونَ إِمَامَكُمْ وَتَقْتَتِلُونَ فِيمَا بَيْنَكُمْ بِالسُّيُوفِ لَمَا صَدَّقْتُمُونِي. وَقَدْ يَتَمَسَّكُ بِهَذَا الْحَدِيثِ طَوَائِفُ مِنْ أَهْلِ الْأَهْوَاءِ وَالْبِدَعِ الْبَاطِلَةِ، وَالْأَعْمَالِ الْفَاسِدَةِ، وَيُسْنِدُونَ ذَلِكَ إِلَى هَذَا الْجِرَابِ الَّذِي لَمْ يَقُلْهُ أَبُو هُرَيْرَةَ، وَيَعْتَقِدُونَ أَنَّ مَا هُمْ عَلَيْهِ كَانَ فِي هَذَا الْجِرَابِ الَّذِي لَمْ يُخْبِرْ بِهِ أَبُو هُرَيْرَةَ، وَمَا مِنْ مُبْطِلٍ - مَعَ تَضَادِّ أَقْوَالِهِمْ وَأَعْمَالِهِمْ - إِلَّا وَيَدَّعِي شَيْئًا مِنْ هَذَا، وَكُلُّهُمْ يَكْذِبُونَ، فَإِذَا لَمْ يَكُنْ أَبُو هُرَيْرَةَ قَدْ أَخْبَرَ بِهِ فَمَنْ عَلِمَهُ مِنْ بَعْدِهِ ؟ ! وَإِنَّمَا كَانَ الَّذِي فِيهِ شَيْءٌ مِنَ الْفِتَنِ وَالْمَلَاحِمِ قَدْ أَخْبَرَ بِهَا هُوَ وَغَيْرُهُ مِنَ الصَّحَابَةِ،. وعن أَبُو الزُّعَيْزِعَةِ كَاتِبُ مَرْوَانَ بْنِ الْحَكَمِ أَنَّ مَرْوَانَ دَعَا أَبَا هُرَيْرَةَ - وَأَقْعَدَهُ خَلْفَ السَّرِيرِ - وَجَعَلَ مَرْوَانُ يَسْأَلُ وَجَعَلْتُ أَكْتُبُ، حَتَّى إِذَا كَانَ عِنْدَ رَأْسِ الْحَوَلِ دَعَا بِهِ - وَأَقْعَدَهُ مِنْ وَرَاءِ الْحِجَابِ - فَجَعَلَ يَسْأَلُهُ عَنْ ذَلِكَ الْكِتَابِ، فَمَا زَادَ وَلَا نَقْصَ، وَلَا قَدَّمَ وَلَا أَخَّرَ. عَنْ أَبِي صَالِحٍ قَالَ: كَانَ أَبُو هُرَيْرَةَ مِنْ أَحْفَظِ أَصْحَابَ رَسُولِ اللَّهِ ﷺ، وَلَمْ يَكُنْ بِأَفْضَلِهِمْ. وَقَالَ الرَّبِيعُ: قَالَ الشَّافِعِيُّ: أَبُو هُرَيْرَةَ أَحْفَظُ مَنْ رَوَى الْحَدِيثَ فِي دَهْرِهِ. عَنْ مَكْحُولٍ قَالَ: تَوَاعَدَ النَّاسُ لَيْلَةً مِنَ اللَّيَالِي إِلَى قُبَّةٍ مِنْ قِبَابِ مُعَاوِيَةَ، فَاجْتَمَعُوا فِيهَا، فَقَامَ أَبُو هُرَيْرَةَ فَحَدَّثَهُمْ عَنْ رَسُولِ اللَّهِ ﷺ حَتَّى أَصْبَحَ. عَنْ هَمَّامِ بْنِ مُنَبِّهٍ قَالَ: سَمِعْتُ أَبَا هُرَيْرَةَ يَقُولُ: مَا مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ أَحَدٌ أَكْثَرُ حَدِيثًا عَنْهُ مِنِّي، إِلَّا مَا كَانَ مِنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو ; فَإِنَّهُ كَانَ يَكْتُبُ وَلَا أَكْتُبُ. وعَنِ السَّائِبِ بْنِ يَزِيدَ قَالَ: سَمِعْتُ عُمَرَ بْنَ الْخَطَّابِ يَقُولُ لِأَبِي هُرَيْرَةَ: لَتَتْرُكَنَّ الْحَدِيثَ عَنْ رَسُولِ اللَّهِ ﷺ أَوْ لَأُلْحِقَنَّكَ بِأَرْضِ دَوْسٍ. وَقَالَ لِكَعْبِ الْأَحْبَارِ: لَتَتْرُكَنَّ الْحَدِيثَ أَوْ لَأُلْحِقَنَّكَ بِأَرْضِ الْقِرَدَةِ. وَقَالَ أَبُو زُرْعَةَ وَقَدْ سَمِعْتُ أَبَا مُسْهِرٍ يَذْكُرُهُ عَنْ سَعِيدِ بْنِ عَبْدِ الْعَزِيزِ نَحْوًا مِنْهُ، وَلَمْ يُسْنِدْهُ. وَهَذَا مَحْمُولٌ مِنْ عُمَرَ عَلَى أَنَّهُ خَشِيَ مِنَ الْأَحَادِيثِ الَّتِي يَضَعُهَا النَّاسُ عَلَى غَيْرِ مَوَاضِعِهَا، وَأَنَّهُمْ يَتَّكِلُونَ عَلَى مَا فِيهَا مِنْ أَحَادِيثِ الرُّخْصِ، أَوْ أَنَّ الرَّجُلَ إِذَا أَكْثَرَ مِنَ الْحَدِيثِ رُبَّمَا وَقَعَ فِي أَحَادِيثِهِ بَعْضُ الْغَلَطِ أَوِ الْخَطَأِ فَيَحْمِلُهَا النَّاسُ عَنْهُ، أَوْ نَحْوُ ذَلِكَ. وَقَدْ جَاءَ أَنَّ عُمَرَ أَذِنَ لَهُ بَعْدَ ذَلِكَ فِي الْحَدِيثِ، فعَنْ أَبِي هُرَيْرَةَ قَالَ بَلَغَ عُمَرَ حَدِيثِي، فَأَرْسَلَ إِلَيَّ فَقَالَ: كُنْتَ مَعَنَا يَوْمَ كُنَّا مَعَ رَسُولِ اللَّهِ ﷺ فِي بَيْتِ فُلَانٍ ؟ قَالَ: قُلْتُ: نَعَمْ، وَقَدْ عَلِمْتُ لِمَ سَأَلَتْنِي عَنْ ذَلِكَ. قَالَ: وَلِمَ سَأَلْتُكَ ؟ قُلْتُ: إِنَّ رَسُولَ اللَّهِ ﷺ قَالَ يَوْمَئِذٍ: " مَنْ كَذَبَ عَلَيَّ مُتَعَمِّدًا فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ ". قَالَ: إِمَّا لَى فَاذْهَبْ فَحَدِّثْ. وعَنْ مُحَمَّدِ بْنِ عَجْلَانَ، أَنَّ أَبَا هُرَيْرَةَ كَانَ يَقُولُ: إِنِّي لَأُحَدِّثُ أَحَادِيثَ لَوْ تَكَلَّمْتُ بِهَا فِي زَمَانِ عُمَرَ - أَوْ عِنْدَ عُمَرَ - لَشَجَّ رَأْسِي. وعَنْ أَبِي سَلَمَةَ، سَمِعْتُ أَبَا هُرَيْرَةَ يَقُولُ: مَا كُنَّا نَسْتَطِيعُ أَنْ نَقُولَ: قَالَ رَسُولُ اللَّهِ ﷺ. حَتَّى قُبِضَ عُمَرُ. وعَنِ الزُّهْرِيِّ قَالَ: قَالَ عُمَرُ: أَقِلُّوا الرِّوَايَةَ عَنْ رَسُولِ اللَّهِ ﷺ إِلَّا فِيمَا يُعْمَلُ بِهِ. قَالَ: ثُمَّ يَقُولُ أَبُو هُرَيْرَةَ: أَفَكُنْتُ مُحَدِّثَكُمْ بِهَذِهِ الْأَحَادِيثِ وَعُمَرُ حَيٌّ ؟ ! أَمَا وَاللَّهِ إِذًا لَأَيْقَنْتُ أَنَّ الْمِخْفَفَةَ سَتُبَاشِرُ ظَهْرِي. فَإِنَّ عُمَرَ كَانَ يَقُولُ: اشْتَغِلُوا بِالْقُرْآنِ، فَإِنَّ الْقُرْآنَ كَلَامُ اللَّهِ . وَلِهَذَا لَمَّا بَعَثَ أَبَا مُوسَى إِلَى الْعِرَاقِ قَالَ لَهُ: إِنَّكَ تَأْتِي قَوْمًا لَهُمْ فِي مَسَاجِدِهِمْ دَوِيٌّ بِالْقُرْآنِ كَدَوِيِّ النَّحْلِ، فَدَعْهُمْ عَلَى مَا هُمْ عَلَيْهِ، وَلَا تَشْغَلْهُمْ بِالْأَحَادِيثِ، وَأَنَا شَرِيكُكَ فِي ذَلِكَ. وَهَذَا مَعْرُوفٌ عَنْ عُمَرَ، ؓ. وعَنِ ابْنِ عُمَرَ، أَنَّهُ مَرَّ بِأَبِي هُرَيْرَةَ وَهُوَ يُحَدِّثُ عَنِ النَّبِيِّ ﷺ أَنَّهُ قَالَ: مَنْ تَبِعَ جِنَازَةً فَصَلَّى عَلَيْهَا فَلَهُ قِيرَاطٌ، فَإِنْ شَهِدَ دَفْنَهَا فَلَهُ قِيرَاطَانِ، الْقِيرَاطُ أَعْظَمُ مِنْ أُحُدٍ ". فَقَالَ لَهُ ابْنُ عُمَرُ: أَبَا هِرٍّ، انْظُرْ مَا تُحَدِّثُ عَنْ رَسُولِ اللَّهِ ﷺ. فَقَامَ إِلَيْهِ أَبُو هُرَيْرَةَ حَتَّى انْطَلَقَ بِهِ إِلَى عَائِشَةَ، فَقَالَ لَهَا: يَا أُمَّ الْمُؤْمِنِينَ، أَنْشُدُكِ بِاللَّهِ أَسَمِعْتِ رَسُولَ اللَّهِ ﷺ يَقُولُ: " مَنْ تَبِعَ جِنَازَةً فَصَلَّى عَلَيْهَا فَلَهُ قِيرَاطٌ، فَإِنْ شَهِدَ دَفْنَهَا فَلَهُ قِيرَاطَانِ " ؟ ؟ فَقَالَتِ: اللَّهُمَّ نَعَمْ. فَقَالَ أَبُو هُرَيْرَةَ: إِنَّهُ لَمْ يَكُنْ يَشْغَلُنِي عَنْ رَسُولِ اللَّهِ ﷺ غَرْسُ الْوَدِيِّ وَلَا صَفْقٌ بِالْأَسْوَاقِ، إِنِّي إِنَّمَا كُنْتُ أَطْلُبُ مِنْ رَسُولِ اللَّهِ ﷺ كَلِمَةً يُعَلِّمُنِيهَا، أَوْ أَكْلَةً يُطْعِمُنِيهَا. فَقَالَ لَهُ ابْنُ عُمَرَ: أَنْتَ يَا أَبَا هِرٍّ كُنْتَ أَلْزَمَنَا لِرَسُولِ اللَّهِ ﷺ وَأَعْلَمَنَا بِحَدِيثِهِ. وَقَالَ الْوَاقِدِيُّ: حَدَّثَنِي عَبْدُ اللَّهِ بْنُ نَافِعٍ، عَنْ أَبِيهِ قَالَ: كُنْتُ مَعَ ابْنِ عُمَرَ فِي جِنَازَةِ أَبِي هُرَيْرَةَ وَهُوَ يَمْشِي أَمَامَهَا وَيُكْثِرُ التَّرَحُّمَ عَلَيْهِ، وَيَقُولُ: كَانَ مِمَّنْ يَحْفَظُ حَدِيثَ رَسُولِ اللَّهِ ﷺ عَلَى الْمُسْلِمِينَ. وَقَدْ رَوَى أَنَّ عَائِشَةَ تَأَوَّلَتْ أَحَادِيثَ كَثِيرَةً مِنْ أَبِي هُرَيْرَةَ، وَوَهَّمَتْهُ فِي بَعْضِهَا. وَفِي " الصَّحِيحِ " أَنَّهَا عَابَتْ عَلَيْهِ سَرْدَ الْحَدِيثِ. أَيِ الْإِكْثَارَ مِنْهُ فِي السَّاعَةِ الْوَاحِدَةِ. وعَنْ سَعِيدٍ، أَنَّ عَائِشَةَ قَالَتْ لِأَبِي هُرَيْرَةَ: أَكْثَرَتِ الْحَدِيثَ عَنْ رَسُولِ اللَّهِ ﷺ يَا أَبَا هُرَيْرَةَ. قَالَ: إِنِّي وَاللَّهِ مَا كَانَتْ تَشْغَلُنِي عَنْهُ الْمُكْحُلَةُ وَالْخِضَابُ، وَلَكِنِّي أَرَى ذَلِكَ شَغَلَكَ عَمَّا اسْتَكْثَرْتُ مِنْ حَدِيثِي. قَالَتْ: لَعَلَّهُ. وعَنْ أَبِي رَافِعٍ، أَنَّ رَجُلًا مِنْ قُرَيْشٍ أَتَى أَبَا هُرَيْرَةَ فِي حُلَّةٍ يَتَبَخْتَرُ فِيهَا، فَقَالَ: يَا أَبَا هُرَيْرَةَ، إِنَّكَ تُكْثِرُ الْحَدِيثَ عَنْ رَسُولِ اللَّهِ ﷺ، فَهَلْ سَمِعْتَهُ يَقُولُ فِي حُلَّتِي هَذِهِ شَيْئًا ؟ قَالَ: وَاللَّهِ إِنَّكُمْ لَتُؤْذُونَنَا، وَلَوْلَا مَا أَخَذَ اللَّهُ عَلَى أَهْلِ الْكِتَابِ لَيُبَيِّنُنَّهُ لِلنَّاسِ وَلَا يَكْتُمُونَهُ مَا حَدَّثْتُكُمْ بِشَيْءٍ، سَمِعْتُ أَبَا الْقَاسِمِ ﷺ يَقُولُ: " إِنَّ رَجُلًا مِمَّنْ كَانَ قَبْلَكُمْ بَيْنَمَا هُوَ يَتَبَخْتَرُ فِي حُلَّةٍ إِذْ خَسَفَ اللَّهُ بِهِ الْأَرْضَ، فَهُوَ يَتَجَلْجَلُ فِيهَا حَتَّى تَقُومَ السَّاعَةُ ". فَوَاللَّهِ مَا أَدْرِي لَعَلَّهُ كَانَ مِنْ قَوْمِكَ. أَوْ: مِنْ رَهْطِكَ. شَكَّ أَبُو يَعْلَى. وعَنِ الْوَلِيدِ بْنِ رَبَاحٍ قَالَ: سَمِعْتُ أَبَا هُرَيْرَةَ يَقُولُ لِمَرْوَانَ: وَاللَّهِ مَا أَنْتَ وَالٍ، وَإِنَّ الْوَالِيَ لَغَيْرُكَ فَدَعْهُ - يَعْنِي حِينَ أَرَادُوا أَنْ يَدْفِنُوا الْحَسَنَ مَعَ رَسُولِ اللَّهِ ﷺ - وَلَكِنَّكَ تَدَخَّلُ فِيمَا لَا يَعْنِيكَ، إِنَّمَا تُرِيدُ بِهَذَا إِرْضَاءَ مَنْ هُوَ غَائِبٌ عَنْكَ. يَعْنِي مُعَاوِيَةَ. قَالَ: فَأَقْبَلَ عَلَيْهِ مَرْوَانُ مُغْضَبًا، فَقَالَ: يَا أَبَا هُرَيْرَةَ، إِنَّ النَّاسَ قَدْ قَالُوا: إِنَّكَ أَكْثَرْتَ عَنْ رَسُولِ اللَّهِ ﷺ الْحَدِيثَ. وَإِنَّمَا قَدِمْتَ قَبْلَ وَفَاةِ النَّبِيِّ ﷺ بِيَسِيرٍ. فَقَالَ أَبُو هُرَيْرَةَ: نَعَمْ، قَدِمْتُ وَاللَّهِ وَرَسُولُ اللَّهِ ﷺ بِخَيْبَرَ سَنَةَ سَبْعٍ، وَأَنَا يَوْمَئِذٍ قَدْ زِدْتُ عَلَى الثَّلَاثِينَ سَنَةً سَنَوَاتٍ، وَأَقَمْتُ مَعَهُ حَتَّى تُوُفِّيَ، أَدُورُ مَعَهُ فِي بُيُوتِ نِسَائِهِ وَأَخْدِمُهُ، وَأَنَا وَاللَّهِ يَوْمَئِذٍ مُقِلٌّ، وَأُصَلِّي خَلْفَهُ وَأَغْزُو وَأَحُجُّ مَعَهُ، فَكُنْتُ وَاللَّهِ أَعْلَمَ النَّاسِ بِحَدِيثِهِ، قَدْ وَاللَّهِ سَبَقَنِي قَوْمٌ - بِصُحْبَتِهِ وَالْهِجْرَةِ - مِنْ قُرَيْشٍ وَالْأَنْصَارِ، فَكَانُوا يَعْرِفُونَ لُزُومِي لَهُ، فَيَسْأَلُونِي عَنْ حَدِيثِهِ، مِنْهُمْ عُمَرُ وَعُثْمَانُ وَعَلِيٌّ وَطَلْحَةُ وَالزُّبَيْرُ، فَلَا وَاللَّهِ مَا يَخْفَى عَلَيَّ كُلُّ حَدَثٍ كَانَ بِالْمَدِينَةِ، وَكُلُّ مَنْ أَحَبَّ اللَّهَ وَرَسُولَهُ، وَكُلُّ مَنْ كَانَتْ لَهُ عِنْدَ رَسُولِ اللَّهِ ﷺ مَنْزِلَةٌ، وَكُلُّ صَاحِبٍ لَهُ، فَكَانَ أَبُو بَكْرٍ صَاحِبَهُ فِي الْغَارِ، وَغَيْرُهُ قَدْ أَخْرَجَهُ رَسُولُ اللَّهِ ﷺ مِنَ الْمَدِينَةِ أَنْ يُسَاكِنَهُ. يُعَرِّضُ بِأَبِي مَرْوَانَ الْحَكَمِ بْنِ أَبِي الْعَاصِ. ثُمَّ قَالَ أَبُو هُرَيْرَةَ: لِيَسْأَلْنِي أَبُو عَبْدِ الْمَلِكِ عَنْ هَذَا وَأَشْبَاهِهِ، فَإِنَّهُ يَجِدُ عِنْدِي مِنْهُ عِلْمًا جَمًّا وَمَقَالًا. قَالَ: فَوَاللَّهِ مَا زَالَ مَرْوَانُ يَقْصُرُ عَنْ أَبِي هُرَيْرَةَ وَيَتَّقِيهِ بَعْدَ ذَلِكَ وَيَخَافُهُ وَيَخَافُ جَوَابَهُ. وَفِي رِوَايَةٍ أَنَّ أَبَا هُرَيْرَةَ قَالَ لِمَرْوَانَ: إِنِّي أَسْلَمْتُ وَهَاجَرْتُ اخْتِيَارًا وَطَوْعًا، وَأَحْبَبْتُ رَسُولَ اللَّهِ ﷺ حُبًّا شَدِيدًا، وَأَنْتُمْ أَهْلُ الدَّارِ وَمَوْضِعُ الدَّعْوَةِ، أَخْرَجْتُمُ الدَّاعِيَ مِنْ أَرْضِهِ، وَآذَيْتُمُوهُ وَأَصْحَابَهُ، وَتَأَخَّرَ إِسْلَامُكُمْ عَنْ إِسْلَامِي إِلَى الْوَقْتِ الْمَكْرُوهِ إِلَيْكُمْ. فَنَدِمَ مَرْوَانُ عَلَى كَلَامِهِ لَهُ وَاتَّقَاهُ. وعن عُثْمَانَ بْنِ عُرْوَةَ، عَنْ أَبِيهِ - يَعْنِي عُرْوَةَ بْنَ الزُّبَيْرِ بْنِ الْعَوَّامِ - قَالَ: قَالَ لِي أَبِي الزُّبَيْرُ: أَدْنِنِي مِنْ هَذَا الْيَمَانِيِّ - يَعْنِي أَبَا هُرَيْرَةَ - فَإِنَّهُ يُكْثِرُ الْحَدِيثَ عَنْ رَسُولِ اللَّهِ ﷺ. قَالَ: فَأَدْنَيْتُهُ مِنْهُ، فَجَعَلَ أَبُو هُرَيْرَةَ يُحَدِّثُ، وَجَعَلَ الزُّبَيْرُ يَقُولُ: صَدَقَ، كَذَبَ، صَدَقَ، كَذَبَ. قَالَ: قُلْتُ: يَا أَبَهْ، مَا قَوْلُكَ: صَدَقَ، كَذَبَ ؟ قَالَ: يَا بُنَيَّ، أَمَّا أَنْ يَكُونَ سَمِعَ هَذِهِ الْأَحَادِيثِ مِنْ رَسُولِ اللَّهِ ﷺ فَلَا أَشُكُّ، وَلَكِنَّ مِنْهَا مَا وَضَعَهُ عَلَى مَوَاضِعِهِ، وَمِنْهَا مَا وَضَعَهُ عَلَى غَيْرِ مَوَاضِعِهِ. وعَنْ أَبِي أَنَسِ بْنِ أَبِي عَامِرٍ قَالَ: كُنْتُ عِنْدَ طَلْحَةَ بْنِ عُبَيْدِ اللَّهِ إِذْ دَخَلَ رَجُلٌ فَقَالَ: يَا أَبَا مُحَمَّدٍ، وَاللَّهِ مَا نَدْرِي هَذَا الْيَمَانِيُّ أَعْلَمُ بِرَسُولِ اللَّهِ ﷺ مِنْكُمْ، أَمْ يَقُولُ عَلَى رَسُولِ اللَّهِ ﷺ مَا لَمْ يَقُلْ ؟ فَقَالَ طَلْحَةُ: وَاللَّهِ مَا نَشُكُّ أَنَّهُ سَمِعَ مِنْ رَسُولِ اللَّهِ ﷺ مَا لَمْ نَسْمَعْ، وَعَلِمَ مَا لَمْ نَعْلَمْ، إِنَّا كُنَّا قَوْمًا أَغْنِيَاءَ، لَنَا بُيُوتَاتٌ وَأَهْلُونَ، وَكُنَّا نَأْتِي رَسُولَ اللَّهِ ﷺ طَرَفَيِ النَّهَارِ، ثُمَّ نَرْجِعُ، وَكَانَ مِسْكِينًا لَا مَالَ لَهُ وَلَا أَهْلَ، وَإِنَّمَا كَانَتْ يَدُهُ مَعَ يَدِ رَسُولِ اللَّهِ ﷺ، وَكَانَ يَدُورُ مَعَهُ حَيْثُمَا دَارَ ، فَمَا نَشُكُّ أَنَّهُ قَدْ عَلِمَ مَا لَمْ نَعْلَمْ، وَسَمِعَ مَا لَمْ نَسْمَعْ. وعَنْ أَشْعَثَ بْنِ سُلَيْمٍ، عَنْ أَبِيهِ قَالَ: سَمِعْتُ أَبَا أَيُّوبَ يُحَدِّثُ عَنْ أَبِي هُرَيْرَةَ، فَقِيلَ لَهُ: أَنْتَ صَاحِبُ رَسُولِ اللَّهِ ﷺ وَتُحَدِّثُ عَنْ أَبِي هُرَيْرَةَ ؟ ! فَقَالَ: إِنَّ أَبَا هُرَيْرَةَ قَدْ سَمِعَ مَا لَمْ نَسْمَعْ، وَإِنِّي أَنْ أُحَدِّثَ عَنْهُ أَحَبُّ إِلَيَّ مِنْ أَنْ أُحَدِّثَ عَنْ رَسُولِ اللَّهِ ﷺ. يَعْنِي: مَا لَمْ أَسْمَعْهُ مِنْهُ. وعن بُكَيْرُ بْنُ الْأَشَجِّ قَالَ: قَالَ لَنَا بُسْرُ بْنُ سَعِيدٍ: اتَّقُوا اللَّهَ وَتَحَفَّظُوا مِنَ الْحَدِيثِ، فَوَاللَّهِ لَقَدْ رَأَيْتُنَا نُجَالِسُ أَبَا هُرَيْرَةَ، فَيُحَدِّثُ عَنْ رَسُولِ اللَّهِ ﷺ وَيُحَدِّثُنَا عَنْ كَعْبِ الْأَحْبَارِ، ثُمَّ يَقُومُ فَأَسْمَعُ بَعْضَ مَنْ كَانَ مَعَنَا يَجْعَلُ حَدِيثَ رَسُولِ اللَّهِ ﷺ عَنْ كَعْبٍ، وَحَدِيثَ كَعْبٍ عَنْ رَسُولِ اللَّهِ ﷺ. وَفِي رِوَايَةٍ: يَجْعَلُ مَا قَالَهُ كَعْبٌ عَنْ رَسُولِ اللَّهِ ﷺ وَمَا قَالَهُ رَسُولُ اللَّهِ ﷺ عَنْ كَعْبٍ، فَاتَّقُوا اللَّهَ وَتَحَفَّظُوا فِي الْحَدِيثِ. عبادة أبو هريرة وَقَدْ كَانَ أَبُو هُرَيْرَةَ، ؓ، مِنَ الصِّدْقِ وَالْحِفْظِ وَالدِّيَانَةِ وَالْعِبَادَةِ وَالزَّهَادَةِ وَالْعَمَلِ الصَّالِحِ عَلَى جَانِبٍ عَظِيمٍ. فعَنْ أَبِي عُثْمَانَ النَّهْدِيِّ قَالَ: كَانَ أَبُو هُرَيْرَةَ يَقُومُ ثُلُثَ اللَّيْلِ، وَامْرَأَتُهُ ثُلُثَهُ، وَابْنَتُهُ ثُلُثَهُ، يَقُومُ هَذَا، ثُمَّ يُوقِظُ هَذَا، ثُمَّ يُوقِظُ هَذَا وَهَذَا. وَفِي " الصَّحِيحَيْنِ " عَنْهُ أَنَّهُ قَالَ: أَوْصَانِي خَلِيلِي ﷺ بِصِيَامِ ثَلَاثَةِ أَيَّامٍ مِنْ كُلِّ شَهْرٍ، وَرَكْعَتَيِ الضُّحَى، وَأَنْ أُوَتِرَ قَبْلَ أَنْ أَنَامَ. وَقَالَ ابْنُ جُرَيْجٍ عَمَّنْ حَدَّثَهُ قَالَ: قَالَ أَبُو هُرَيْرَةَ: إِنِّي أُجَزِّئُ اللَّيْلَ ثَلَاثَةَ أَجْزَاءٍ، فَجُزْءٌ لِقِرَاءَةِ الْقُرْآنِ، وَجُزْءٌ أَنَامُ فِيهِ، وَجُزْءٌ أَتَذَكَّرُ فِيهِ حَدِيثَ رَسُولِ اللَّهِ ﷺ. وَعن أَبُو أَيُّوبَ قَالَ: كَانَ لِأَبِي هُرَيْرَةَ مَسْجِدٌ فِي مُخْدَعِهِ، وَمَسْجِدٌ فِي بَيْتِهِ، وَمَسْجِدٌ فِي حُجْرَتِهِ، وَمَسْجِدٌ عَلَى بَابِ دَارِهِ، إِذَا خَرَجَ صَلَّى فِيهَا جَمِيعِهَا، وَإِذَا دَخَلَ صَلَّى فِيهَا جَمِيعِهَا. وَقَالَ عِكْرِمَةُ: كَانَ أَبُو هُرَيْرَةَ يُسَبِّحُ كُلَّ يَوْمٍ ثِنْتَيْ عَشْرَةَ أَلْفَ تَسْبِيحَةٍ، وَيَقُولُ: أُسَبِّحُ عَلَى قَدْرِ دِيَتِي. وعَنْ مَيْمُونِ بْنِ أَبِي مَيْسَرَةَ قَالَ: كَانَتْ لِأَبِي هُرَيْرَةَ صَيْحَتَانِ فِي كُلِّ يَوْمٍ، أَوَّلَ النَّهَارِ يَقُولُ: ذَهَبَ اللَّيْلُ وَجَاءَ النَّهَارُ، وَعُرِضَ آلُ فِرْعَوْنَ عَلَى النَّارِ. وَإِذَا كَانَ الْعَشِيُّ يَقُولُ: ذَهَبَ النَّهَارُ وَجَاءَ اللَّيْلُ، وَعُرِضَ آلُ فِرْعَوْنَ عَلَى النَّارِ. فَلَا يَسْمَعُ أَحَدٌ صَوْتَهُ إِلَّا اسْتَعَاذَ بِاللَّهِ مِنَ النَّارِ. وعَنْ أَبِي هُرَيْرَةَ قَالَ: لَا تَغْبِطَنَّ فَاجِرًا بِنِعْمَةٍ، فَإِنَّ مِنْ وَرَائِهِ طَالِبًا حَثِيثًا طَلَبُهُ ; جَهَنَّمُ كُلَّمَا خَبَتْ زِدْنَاهُمْ سَعِيرًا [ الْإِسْرَاءِ: 97 ]. وعن سُلَيْمُ بْنُ حَيَّانَ، قَالَ: سَمِعْتُ أَبِي يُحَدِّثُ عَنْ أَبِي هُرَيْرَةَ قَالَ: نَشَأَتُ يَتِيمًا، وَهَاجَرَتُ مِسْكِينًا، وَكُنْتُ أَجِيرًا لِابْنةِ غَزْوَانَ بِطَعَامِ بَطْنِي وَعُقْبَةِ رِجْلِي، أَحْدُو بِهِمْ إِذَا رَكِبُوا، وَأَحْتَطِبُ إِذَا نَزَلُوا، فَالْحَمْدُ لِلَّهِ الَّذِي جَعَلَ الدِّينَ قَوَامًا وَجَعَلَ أَبَا هُرَيْرَةَ إِمَامًا. وعَنْ أَبِي سَلَمَةَ قَالَ: قَالَ أَبُو هُرَيْرَةَ وَأَبُو ذَرٍّ: بَابٌ مِنَ الْعِلْمِ نَتَعَلَّمُهُ أَحَبُّ إِلَيْنَا مِنْ أَلْفِ رَكْعَةٍ تَطَوُّعًا، وَبَابٌ نُعَلِّمُهُ - عَمِلْنَا بِهِ أَوْ لَمْ نَعْمَلْ بِهِ - أَحَبُّ إِلَيْنَا مِنْ مِائَةِ رَكْعَةٍ تَطَوُّعًا. وَقَالَا: سَمِعَنَا رَسُولَ اللَّهِ ﷺ يَقُولُ: " إِذَا جَاءَ طَالِبَ الْعِلْمِ الْمَوْتُ وَهُوَ عَلَى هَذِهِ الْحَالِ، مَاتَ وَهُوَ شَهِيدٌ ". وَهَذَا حَدِيثٌ غَرِيبٌ مِنْ هَذَا الْوَجْهِ. وَرَوَى غَيْرُ وَاحِدٍ عَنْ أَبِي هُرَيْرَةَ، أَنَّهُ كَانَ يَتَعَوَّذُ فِي سُجُودِهِ أَنْ يَزْنِيَ أَوْ يَسْرِقَ أَوْ يَكْفُرَ أَوْ يَعْمَلَ بِكَبِيرَةٍ. فَقِيلَ لَهُ: أَتَخَافُ ذَلِكَ ؟ فَقَالَ: مَا يُؤَمِّنُنِي وَإِبْلِيسُ حَيٌّ، وَمُصَرِّفُ الْقُلُوبِ يُصَرِّفُهَا كَيْفَ يَشَاءُ ؟ وَقَالَتْ لَهُ ابْنَتُهُ: يَا أَبَتِ، إِنَّ الْبَنَاتَ يُعَيِّرْنَنِي يَقُلْنَ: لِمَ لَا يَحْلِيكِ أَبُوكِ بِالذَّهَبِ ؟ فَقَالَ: يَا بُنَيَّةُ، قُولِي لَهُنَّ: إِنَّ أَبِي يَخْشَى عَلَيَّ حَرَّ اللَّهَبِ. وَقَالَ أَبُو هُرَيْرَةَ: أَتَيْتُ عُمَرَ بْنَ الْخَطَّابِ، فَقُمْتُ لَهُ وَهُوَ يُسَبِّحُ بَعْدَ الصَّلَاةِ، فَانْتَظَرْتُهُ، فَلَمَّا انْصَرَفَ دَنَوْتُ مِنْهُ، فَقُلْتُ: أَقْرِئْنِي آيَاتٍ مِنْ كِتَابِ اللَّهِ - قَالَ: وَمَا أُرِيدُ إِلَّا الطَّعَامَ - قَالَ: فَأَقْرَأَنِي آيَاتٍ مِنْ سُورَةِ " آلِ عِمْرَانَ "، فَلَمَّا بَلَغَ أَهْلَهُ دَخَلَ وَتَرَكَنِي عَلَى الْبَابِ فَأَبْطَأَ، فَقُلْتُ: يَنْزِعُ ثِيَابَهُ ثُمَّ يَأْمُرُ لِي بِطَعَامٍ. فَلَمْ أَرَ شَيْئًا، فَلَمَّا طَالَ عَلَيَّ قُمْتُ فَمَشَيْتُ، فَاسْتَقْبَلَنِي رَسُولُ اللَّهِ ﷺ، فَكَلَّمَنِي فَقَالَ: " يَا أَبَا هُرَيْرَةَ، إِنَّ خُلُوفَ فَمِكَ اللَّيْلَةَ لَشَدِيدٌ ". فَقُلْتُ: أَجَلْ يَا رَسُولَ اللَّهِ، لَقَدْ ظَلَلْتُ صَائِمًا وَمَا أَفْطَرْتُ بَعْدُ، وَمَا أَجِدُ مَا أُفْطِرُ عَلَيْهِ. قَالَ: " فَانْطَلَقَ ". فَانْطَلَقْتُ مَعَهُ حَتَّى أَتَى بَيْتَهُ، فَدَعَا جَارِيَةً لَهُ سَوْدَاءَ، فَقَالَ: " ائْتِينَا بِتِلْكَ الْقَصْعَةِ ". فَأَتَتْنَا بِقَصْعَةٍ فِيهَا وَضُرٌ مِنْ طَعَامٍ، أَرَاهُ شَعِيرًا قَدْ أُكِلَ وَبَقِيَ فِي جَوَانِبِهَا بَعْضُهُ وَهُوَ يَسِيرٌ، فَسَمَّيْتُ وَجَعَلْتُ أَتَتَبَّعُهُ، فَأَكَلْتُ حَتَّى شَبِعْتُ. وعَنْ أَبِي هُرَيْرَةَ، أَنَّهُ قَالَ: إِنَّ هَذِهِ الْكُنَاسَةَ مَهْلَكَةُ دُنْيَاكُمْ وَآخِرَتِكُمْ. يَعْنِي الشَّهَوَاتِ وَمَا يَأْكُلُونَهُ. وَقَالَ سَعِيدُ بْنُ أَبِي هِنْدَ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ لَهُ: " أَلَا تَسْأَلُنِي مِنْ هَذِهِ الْغَنَائِمِ الَّتِي يَسْأَلُنِي أَصْحَابُكَ ؟ " فَقُلْتُ: أَسْأَلُكَ أَنْ تُعَلِّمَنِي مِمَّا عَلَّمَكَ اللَّهُ. قَالَ: فَنَزَعْتُ نَمِرَةً عَلَى ظَهْرِي، فَبَسَطْتُهَا بَيْنِي وَبَيْنَهُ حَتَّى كَأَنِّي أَنْظُرُ إِلَى الْقَمْلِ يَدِبُّ عَلَيْهَا، فَحَدَّثَنِي حَتَّى إِذَا اسْتَوْعَبَ حَدِيثَهُ قَالَ: " اجْمَعْهَا إِلَيْكَ فَصُرَّهَا ". فَأَصْبَحْتُ لَا أُسْقِطُ حَرْفًا مِمَّا حَدَّثَنِي . وَقَالَ أَبُو عُثْمَانَ النَّهْدِيُّ: قُلْتُ لِأَبِي هُرَيْرَةَ: كَيْفَ تَصُومُ ؟ قَالَ: أَصُومُ أَوَّلَ الشَّهْرِ ثَلَاثًا، فَإِنْ حَدَثَ بِي حَدَثٌ كَانَ لِي أَجْرُ شَهْرِي. وعَنْ أَبِي عُثْمَانَ النَّهْدِيِّ، أَنَّ أَبَا هُرَيْرَةَ كَانَ فِي سَفَرٍ وَمَعَهُ قَوْمٌ، فَلَمَّا نَزَلُوا وَضَعُوا السُّفْرَةَ وَبَعَثُوا إِلَيْهِ لِيَأْكُلَ مَعَهُمْ فَقَالَ: إِنِّي صَائِمٌ. فَلَمَّا كَادُوا أَنْ يَفْرَغُوا مِنْ أَكْلِهِمْ جَاءَ فَجَعَلَ يَأْكُلُ، فَجَعَلَ الْقَوْمُ يَنْظُرُونَ إِلَى رَسُولِهِمُ الَّذِي أَرْسَلُوهُ إِلَيْهِ، فَقَالَ لَهُمْ: أَرَاكُمْ تَنْظُرُونَ إِلَيَّ، قَدْ وَاللَّهِ أَخْبَرَنِي أَنَّهُ صَائِمٌ. فَقَالَ أَبُو هُرَيْرَةَ: صَدَقَ، إِنِّي سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: " صَوْمُ شَهْرِ الصَّبْرِ وَصَوْمُ ثَلَاثَةِ أَيَّامٍ مِنْ كُلِّ شَهْرٍ صَوْمُ الدَّهْرِ ". وَقَدْ صُمْتُ ثَلَاثَةَ أَيَّامٍ مِنْ أَوَّلِ الشَّهْرِ، فَأَنَا مُفْطِرٌ فِي تَخْفِيفِ اللَّهِ، صَائِمٌ فِي تَضْعِيفِ اللَّهِ عَزَّ وَجَلَّ. وعَنْ أَبِي هُرَيْرَةَ، أَنَّهُ كَانَ هُوَ وَأَصْحَابٌ لَهُ إِذَا صَامُوا يَجْلِسُونَ فِي الْمَسْجِدِ، وَقَالُوا: نُظَهِّرُ صِيَامَنَا. وعن فَرْقَدٌ السَّبَخِيُّ قَالَ: كَانَ أَبُو هُرَيْرَةَ يَطُوفُ بِالْبَيْتِ، وَهُوَ يَقُولُ: وَيْلٌ لِي مِنْ بَطْنِي، إِنْ أَشْبَعْتُهُ كَظَّنِي، وَإِنْ أَجَعْتُهُ أَضْعَفَنِي. وَرَوَى عَبْدُ اللَّهِ بْنُ أَحْمَدَ، عَنْ أَبِي هُرَيْرَةَ، أَنَّهُ كَانَ لَهُ خَيْطٌ فِيهِ اثَنَا عَشَرَ أَلْفَ عُقَدْةٍ يُسَبِّحُ بِهِ قَبْلَ أَنْ يَنَامَ. وَفِي رِوَايَةٍ: أَلْفَا عُقَدْةٍ، فَلَا يَنَامُ حَتَّى يُسَبِّحَ بِهِ. وَهُوَ أَصَحُّ مِنَ الَّذِي قَبِلَهُ. وَلِمَا حَضَرَهُ الْمَوْتُ بَكَى فَقِيلَ لَهُ: مَا يُبْكِيكَ ؟ فَقَالَ: مَا أَبْكِي عَلَى دُنْيَاكُمْ هَذِهِ، وَلَكِنْ أَبْكِي عَلَى بُعْدِ سَفَرِي وَقِلَّةِ زَادِي، وَإِنِّي أَصْبَحْتُ فِي صُعُودٍ مُهْبِطٍ عَلَى جَنَّةٍ وَنَارٍ، لَا أَدْرِي إِلَى أَيِّهِمَا يُؤْخَذُ بِي. وعَنْ أَبِي هُرَيْرَةَ قَالَ: إِذَا زَوَّقْتُمْ مَسَاجِدَكُمْ وَحَلَّيْتُمْ مَصَاحِفَكُمْ فَالدَّمَارُ عَلَيْكُمْ . وَرَوَى الطَّبَرَانِيُّ عَنْ مَعْمَرٍ قَالَ: بَلَغَنِي عَنْ أَبِي هُرَيْرَةَ، أَنَّهُ كَانَ إِذَا مَرَّ بِجِنَازَةٍ قَالَ: رُوحُوا فَإِنَّا غَادُونَ، أَوِ اغْدُوَا فَإِنَّا رَائِحُونَ، مَوْعِظَةٌ بَلِيغَةٌ، وَغَفْلَةٌ سَرِيعَةٌ، يَذْهَبُ الْأَوَّلُ وَيَبْقَى الْآخِرُ لَا عَقْلَ لَهُ. وعن عَبْدُ الْمُؤْمِنِ بْنُ عَبْدِ اللَّهِ السَّدُوسِيُّ قَالَ: سَمِعْتُ أَبَا يَزِيدَ الْمَدِينِيَّ يَقُولُ: قَامَ أَبُو هُرَيْرَةَ عَلَى مِنْبَرِ رَسُولِ اللَّهِ ﷺ دُونَ مَقَامِ رَسُولِ اللَّهِ ﷺ بِعُتْبَةَ، فَقَالَ: وَيْلٌ لِلْعَرَبِ مِنْ شَرٍّ قَدِ اقْتَرَبَ، وَيْلٌ لَهُمْ مِنْ إِمَارَةِ الصِّبْيَانِ ; يَحْكُمُونَ فِيهِمْ بِالْهَوَى وَيَقْتُلُونَ بِالْغَضَبِ. وعَنْ أَبِي هُرَيْرَةَ قَالَ: كَانَتْ لِي خَمْسَ عَشْرَةَ ثَمَرَةً، فَأَفْطَرْتُ عَلَى خَمْسٍ، وَتَسَحَّرْتُ بِخَمْسٍ، وَأَبْقَيْتُ خَمْسًا لِفِطْرِي. وعَنْ أَبِي الْمُتَوَكِّلِ، أَنَّ أَبَا هُرَيْرَةَ كَانَتْ لَهُمْ زِنْجِيَّةٌ قَدْ غَمَّتْهُمْ بِعَمَلِهَا، فَرَفَعَ عَلَيْهَا يَوْمًا السَّوْطَ، ثُمَّ قَالَ: لَوْلَا الْقِصَاصُ يَوْمَ الْقِيَامَةِ لَأَغْشَيْتُكِ بِهِ، وَلَكِنْ سَأَبِيعُكِ مِمَّنْ يُوَفِّينِي ثَمَنَكِ أَحْوَجَ مَا أَكُونُ إِلَيْهِ، اذْهَبِي فَأَنْتِ حُرَّةٌ لِلَّهِ عَزَّ وَجَلَّ. وعَنْ أَبِي سَلَمَةَ، أَنَّ أَبَا هُرَيْرَةَ مَرِضَ، فَدَخَلْتُ عَلَيْهِ أَعُودُهُ، فَقُلْتُ: اللَّهُمَّ اشْفِ أَبَا هُرَيْرَةَ. فَقَالَ: اللَّهُمَّ لَا تُرْجِعْهَا. ثُمَّ قَالَ: يَا أَبَا سَلَمَةَ، يُوشِكُ أَنْ يَأْتِيَ عَلَى النَّاسِ زَمَانٌ يَكُونُ الْمَوْتُ أَحَبَّ إِلَى أَحَدِهِمْ مِنَ الذَّهَبِ الْأَحْمَرِ . وَرَوَى عَطَاءٌ عَنْ أَبِي هُرَيْرَةَ قَالَ: إِذَا رَأَيْتُمْ سِتًّا، فَإِنْ كَانَتْ نَفْسُ أَحَدِكُمْ فِي يَدِهِ فَلْيُرْسِلْهَا، فَلِذَلِكَ أَتَمَنَّى الْمَوْتَ أَخَافُ أَنْ تُدْرِكَنِي ; إِذَا أُمِّرَتِ السُّفَهَاءُ، وَبِيعَ الْحُكْمُ، وَتُهُوِّنُ بِالدَّمِ، وَقُطَّعَتِ الْأَرْحَامُ، وَكَثُرَتِ الْجَلَاوِزَةُ، وَنَشَأَ نَشْءٌ يَتَّخِذُونَ الْقُرْآنَ مَزَامِيرَ. وعَنْ يَزِيدَ بْنِ زِيَادٍ الْقُرَظِيِّ، أَنَّ ثَعْلَبَةَ بْنَ أَبِي مَالِكٍ الْقُرَظِيَّ، حَدَّثَهُ أَنَّ أَبَا هُرَيْرَةَ أَقْبَلَ فِي السُّوقِ يَحْمِلُ حُزْمَةَ حَطَبٍ - وَهُوَ يَوْمَئِذٍ أَمِيرٌ لِمَرْوَانَ بْنِ الْحَكَمِ - فَقَالَ: أَوْسِعِ الطَّرِيقَ لِلْأَمِيرِ يَا ابْنَ أَبِي مَالِكٍ. فَقُلْتُ: يَرْحَمُكَ اللَّهُ يَكْفِي هَذَا. فَقَالَ: أَوْسِعِ الطَّرِيقَ لِلْأَمِيرِ وَالْحُزْمَةُ عَلَيْهِ. وَلَهُ فَضَائِلُ وَمَنَاقِبُ وَمَآثِرُ وَكَلَامٌ حَسَنٌ وَمَوَاعِظُ جَمَّةٌ، أَسْلَمَ كَمَا قَدَّمْنَا عَامَ خَيْبَرَ، إرسال أبو هريرة إلى البحرين فَلَزِمَ رَسُولَ اللَّهِ ﷺ، وَلَمْ يُفَارِقْهُ إِلَّا حِينَ بَعَثَهُ مَعَ الْعَلَاءِ بْنِ الْحَضْرَمِيِّ إِلَى الْبَحْرَيْنِ، وَوَصَّاهُ بِهِ، فَجَعَلَهُ الْعَلَاءُ مُؤَذِّنًا بَيْنَ يَدَيْهِ، وَقَالَ لَهُ أَبُو هُرَيْرَةَ: لَا تَسْبِقْنِي بِآمِينَ أَيُّهَا الْأَمِيرُ. وَقَدِ اسْتَعْمَلَهُ عُمَرُ بْنُ الْخَطَّابِ عَلَيْهَا فِي أَيَّامِ إِمَارَتِهِ، وَقَاسَمَهُ مَعَ جُمْلَةِ الْعُمَّالِ. وعَنِ ابْنِ سِيرِينَ، أَنَّ عُمَرَ اسْتَعْمَلَ أَبَا هُرَيْرَةَ عَلَى الْبَحْرَيْنِ، فَقَدِمَ بِعَشَرَةِ آلَافٍ، فَقَالَ لَهُ عُمَرُ: اسْتَأْثَرْتَ بِهَذِهِ الْأَمْوَالِ أَيْ عَدُوَّ اللَّهِ وَعَدُوَّ كِتَابِهِ ؟ فَقَالَ أَبُو هُرَيْرَةَ: لَسْتُ بِعَدُوِّ اللَّهِ وَلَا عَدُوِّ كتَابِهِ، وَلَكِنِّي عَدُوُّ مَنْ عَادَاهُمَا. فَقَالَ: فَمِنْ أَيْنَ هِيَ لَكَ ؟ قَالَ: خَيْلٌ نُتِجَتْ، وَغَلَّةٌ وَرَقِيقٌ لِي، وَأَعْطِيَةٌ تَتَابَعَتْ عَلَيَّ. فَنَظَرُوا فَوَجَدُوهُ كَمَا قَالَ. فَلَمَّا كَانَ بَعْدَ ذَلِكَ دَعَاهُ عُمَرُ لِيَسْتَعْمِلَهُ، فَأَبَى أَنْ يَعْمَلَ لَهُ، فَقَالَ لَهُ: تَكْرَهُ الْعَمَلَ، وَقَدْ طَلَبَهُ مَنْ كَانَ خَيْرًا مِنْكَ ؟ طَلَبَهُ يُوسُفُ عَلَيْهِ السَّلَامُ. فَقَالَ: إِنَّ يُوسُفَ نَبِيٌّ ابْنُ نَبِيٍّ ابْنِ نَبِيٍّ ابْنِ نَبِيٍّ، وَأَنَا أَبُو هُرَيْرَةَ بْنُ أُمَيْمَةَ وَأَخْشَى ثَلَاثًا وَاثْنَتَيْنِ. قَالَ عُمَرُ: فَهَلَّا قُلْتَ خَمْسَةً ؟ قَالَ: أَخْشَى أَنْ أَقُولَ بِغَيْرِ عِلْمٍ، وَأَقْضِيَ بِغَيْرِ حُكْمٍ، أَوْ يُضْرَبَ ظَهْرِي، وَيُنْتَزَعَ مَالِي، وَيُشْتَمُ عِرْضِي. وَذَكَرَ غَيْرُهُ أَنَّ عُمَرَ أَغْرَمَهُ فِي الْعِمَالَةِ الْأُولَى اثْنَيْ عَشَرَ أَلْفًا، فَلِهَذَا امْتَنَعَ فِي الثَّانِيَةِ. تولية أبي هريرة المدينة من قبل معاوية وعَنْ مُحَمَّدِ بْنِ زِيَادٍ قَالَ: كَانَ مُعَاوِيَةُ يَبْعَثُ أَبَا هُرَيْرَةَ عَلَى الْمَدِينَةِ، فَإِذَا غَضِبَ عَلَيْهِ عَزَلَهُ وَوَلَّى مَرْوَانَ بْنَ الْحَكَمِ فَإِذَا جَاءَ أَبُو هُرَيْرَةَ إِلَى مَرْوَانَ حَجَبَهُ عَنْهُ، فَعَزَلَ مَرْوَانَ وَرَجَعَ أَبُو هُرَيْرَةَ، فَقَالَ لِمَوْلَاهُ: مَنْ جَاءَكَ فَلَا تَرُدَّهُ، وَاحَجُبْ مَرْوَانَ. فَلَمَّا جَاءَ مَرْوَانُ دَفَعَ الْغُلَامُ فِي صَدْرِهِ، فَمَا دَخَلَ إِلَّا بَعْدَ جُهْدٍ، فَلَمَّا دَخَلَ قَالَ: إِنَّ الْغُلَامَ حَجَبَنَا عَنْكَ. فَقَالَ لَهُ أَبُو هُرَيْرَةَ: إِنَّكَ أَحَقُّ النَّاسِ أَنْ لَا تَغْضَبَ مِنْ ذَلِكَ. وَالْمَعْرُوفُ أَنَّ مَرْوَانَ هُوَ الَّذِي كَانَ يَسْتَنِيبُ أَبَا هُرَيْرَةَ فِي إِمْرَةِ الْمَدِينَةِ، وَلَكِنْ كَانَ يَكُونُ عَنْ إِذْنِ مُعَاوِيَةَ فِي ذَلِكَ. وَاللَّهُ أَعْلَمُ. وعَنْ أَبِي رَافِعٍ: كَانَ مَرْوَانُ رُبَّمَا اسْتَخْلَفَ أَبَا هُرَيْرَةَ عَلَى الْمَدِينَةِ، فَيَرْكَبُ الْحِمَارَ وَيَلْقَى الرَّجُلَ فَيَقُولُ: الطَّرِيقَ، قَدْ جَاءَ الْأَمِيرُ. يَعْنِي نَفْسَهُ، وَكَانَ يَمُرُّ بِالصِّبْيَانِ وَهُمْ يَلْعَبُونَ بِاللَّيْلِ لُعْبَةَ الْأَعْرَابِ، فَلَا يَشْعُرُونَ بِهِ حَتَّى يُلْقِي نَفْسَهُ بَيْنَهُمْ وَيَضْرِبُ بِرِجْلَيْهِ كَأَنَّهُ مَجْنُونٌ، فَيَفْزَعُ الصِّبْيَانُ مِنْهُ وَيَفِرُّونَ. قَالَ أَبُو رَافِعٍ: وَرُبَّمَا دَعَانِي أَبُو هُرَيْرَةَ إِلَى عَشَائِهِ بِاللَّيْلِ، فَيَقُولُ: دَعِ الْعِرَاقَ لِلْأَمِيرِ - يَعْنِي قِطَعَ اللَّحْمِ - قَالَ: فَأَنْظُرُ فَإِذَا هُوَ ثَرِيدٌ بِزَيْتٍ. وَقَالَ أَبُو الزُّعَيْزِعَةِ كَاتِبُ مَرْوَانَ: بَعَثَ مَرْوَانُ إِلَى أَبِي هُرَيْرَةَ بِمِائَةِ دِينَارٍ، فَلَمَّا كَانَ الْغَدُ بَعْثَ إِلَيْهِ: إِنِّي غَلِطْتُ وَلَمْ أُرِدْكَ بِهَا، وَإِنِّي إِنَّمَا أَرَدْتُ غَيْرَكَ. فَقَالَ أَبُو هُرَيْرَةَ: قَدْ أَخْرَجْتُهَا، فَإِذَا خَرَجَ عَطَائِي فَخُذْهَا مِنْهُ. وَكَانَ قَدْ تَصَدَّقَ بِهَا. وَإِنَّمَا أَرَادَ مَرْوَانُ اخْتِبَارَهُ. وعَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، قَالَ: كَانَ مُعَاوِيَةُ إِذَا أَعْطَى أَبَا هُرَيْرَةَ سَكَتَ، وَإِذَا أَمْسَكَ عَنْهُ تَكَلَّمَ. وَرَوَى غَيْرُ وَاحِدٍ عَنْ أَبِي هُرَيْرَةَ، أَنَّهُ جَاءَهُ شَابٌّ فَقَالَ: يَا أَبَا هُرَيْرَةَ، إِنِّي أَصْبَحْتُ صَائِمًا، فَدَخَلْتُ عَلَى أَبِي، فَجَاءَنِي بِخُبْزٍ وَلَحْمٍ، فَأَكَلْتُ نَاسِيًا. فَقَالَ: طُعْمَةٌ أَطْعَمَكَهَا اللَّهُ ، لَا عَلَيْكَ. قَالَ: ثُمَّ دَخَلْتُ دَارًا لِأَهْلِي فَجِيءَ بِلَبَنِ لَقْحَةٍ، فَشَرِبْتُهُ نَاسِيًا. قَالَ: لَا عَلَيْكَ. قَالَ: ثُمَّ نِمْتُ، فَاسْتَيْقَظْتُ، فَشَرِبْتُ مَاءً - وَفِي رِوَايَةٍ: وَجَامَعْتُ نَاسِيًا - فَقَالَ أَبُو هُرَيْرَةَ: إِنَّكَ يَا ابْنَ أَخِي لَمْ تَعَوَّدِ الصِّيَامَ. وفاة أبي هريرة وَرَوَى غَيْرُ وَاحِدٍ، أَنَّهُ لَمَّا حَضَرَتْهُ الْوَفَاةُ بَكَى، فَقِيلَ لَهُ: مَا يُبْكِيكَ ؟ قَالَ: عَلَى قِلَّةِ الزَّادِ وَشِدَّةِ الْمَفَازَةِ، وَأَنَا عَلَى عَقَبَةِ هُبُوطٍ ; إِمَّا إِلَى الْجَنَّةِ أَوْ إِلَى نَارٍ، فَمَا أَدْرِي إِلَى أَيِّهِمَا أَصِيرُ. وعَنْ سَعِيدِ بْنِ أَبِي سَعِيدٍ الْمَقْبُرِيِّ قَالَ: دَخَلَ مَرْوَانُ عَلَى أَبِي هُرَيْرَةَ فِي شَكْوَاهُ الَّذِي مَاتَ فِيهِ فَقَالَ: شَفَاكَ اللَّهُ يَا أَبَا هُرَيْرَةَ. فَقَالَ أَبُو هُرَيْرَةَ: اللَّهُمَّ إِنِّي أُحِبُّ لِقَاءَكَ فَأَحِبَّ لِقَائِي. قَالَ: فَمَا بَلَغَ مَرْوَانُ أَصْحَابَ الْقَطَا حَتَّى مَاتَ أَبُو هُرَيْرَةَ. وعَنْ عُمَيْرِ بْنِ هَانِئٍ قَالَ: قَالَ أَبُو هُرَيْرَةَ: اللَّهُمَّ لَا تُدْرِكْنِي سَنَةَ سِتِّينَ. قَالَ: فَتُوُفِّيَ فِيهَا أَوْ قَبْلَهَا بِسَنَةٍ. وَهَكَذَا قَالَ الْوَاقِدِيُّ أَنَّهُ تُوُفِّيَ سَنَةَ تِسْعٍ وَخَمْسِينَ عَنْ ثَمَانٍ وَسَبْعِينَ سَنَةً. قَالَ الْوَاقِدِيُّ: وَهُوَ الَّذِي صَلَّى عَلَى عَائِشَةَ فِي رَمَضَانَ، وَعَلَى أُمِّ سَلَمَةَ فِي شَوَّالٍ سَنَةَ تِسْعٍ وَخَمْسِينَ، ثُمَّ تُوُفِّيَ أَبُو هُرَيْرَةَ بَعْدَهُمَا فِيهَا. كَذَا قَالَ، وَالصَّوَابُ أَنَّ أُمَّ سَلَمَةَ تَأَخَّرَتْ بَعْدَ أَبِي هُرَيْرَةَ. وَقَدْ قَالَ غَيْرُ وَاحِدٍ: إِنَّهُ تُوُفِّيَ سَنَةَ تِسْعٍ وَخَمْسِينَ. وَقِيلَ: ثَمَانٍ - وَقِيلَ: سَبْعٍ - وَخَمْسِينَ. وَالْمَشْهُورُ تِسْعٌ وَخَمْسِينَ. قَالُوا: وَصَلَّى عَلَيْهِ الْوَلِيدُ بْنُ عُتْبَةَ بْنِ أَبِي سُفْيَانَ نَائِبُ الْمَدِينَةِ وَفِي الْقَوْمِ ابْنُ عُمَرَ وَأَبُو سَعِيدٍ وَخَلْقٌ، وَكَانَ ذَلِكَ عِنْدَ صَلَاةِ الْعَصْرِ، وَكَانَتْ وَفَاتُهُ فِي دَارِهِ بِالْعَقِيقِ، فَحُمِلَ إِلَى الْمَدِينَةِ، فَصَلَّى عَلَيْهِ، ثُمَّ دُفِنَ بِالْبَقِيعِ، رَحِمَهُ اللَّهُ وَرَضِيَ عَنْهُ. وَكَتَبَ الْوَلِيدُ بْنُ عُتْبَةَ إِلَى مُعَاوِيَةَ بِوَفَاةِ أَبِي هُرَيْرَةَ، فَكَتَبَ إِلَيْهِ مُعَاوِيَةُ أَنِ انْظُرْ وَرَثَتَهُ فَأَحْسِنْ إِلَيْهِمْ، وَاصْرِفْ إِلَيْهِمْ عَشَرَةَ آلَافِ دِرْهَمٍ، وَأَحْسِنْ جِوَارَهُمْ، وَاعْمَلْ إِلَيْهِمْ مَعْرُوفًا ; فَإِنَّهُ كَانَ مِمَّنْ نَصَرَ عُثْمَانَ، وَكَانَ مَعَهُ فِي الدَّارِ، رَحِمَهُ اللَّهُ تَعَالَى. عَبْدُ اللَّهِ بْنُ بُحَيْنَةَ عَبْدُ اللَّهِ بْنُ مَالِكِ بْنِ الْقِشْبِ وَاسْمُهُ جُنْدَبُ بْنُ نَضْلَةَ بْنِ عَبْدِ اللَّهِ بْنِ رَافِعٍ الْأَزْدِيُّ، أَبُو مُحَمَّدٍ، حَلِيفُ بَنِي الْمُطَّلِبِ، الْمَعْرُوفُ بِابْنِ بُحَيْنَةَ، وَهِيَ أُمُّهُ بُحَيْنَةُ بِنْتُ الْأَرَتِّ، وَاسْمُهُ الْحَارِثُ بْنُ الْمُطَّلِبِ بْنِ عَبْدِ مَنَافٍ، أَسْلَمَ قَدِيمًا، وَصَحِبَ رَسُولَ اللَّهِ ﷺ، وَكَانَ نَاسِكًا صَوَّامًا قَوَّامًا، وَكَانَ مِمَّنْ يَسْرُدُ صَوْمَ الدَّهْرِ كُلِّهِ. قَالَ ابْنُ سَعْدٍ: كَانَ يَنْزِلُ بَطْنَ رِيمٍ عَلَى ثَلَاثِينَ مِيلًا مِنَ الْمَدِينَةِ. وَمَاتَ فِي عَمَلِ مَرْوَانَ فِي الْمَرَّةِ الثَّانِيَةِ، مَا بَيْنَ سَنَةِ أَرْبَعٍ وَخَمْسِينَ إِلَى ثَمَانٍ وَخَمْسِينَ، وَالْعَجَبُ أَنَّ ابْنَ الْجَوْزِيِّ نَقَلَ مِنْ كَلَامِ مُحَمَّدِ بْنِ سَعْدٍ، ثُمَّ إِنَّهُ ذَكَرَ وَفَاتَهُ فِي هَذِهِ السَّنَةِ، يَعْنِي سَنَةَ تِسْعٍ وَخَمْسِينَ. فَاللَّهُ أَعْلَمُ. قَيْسُ بْنُ سَعْدِ بْنِ عُبَادَةَ قَيْسُ بْنُ سَعْدِ بْنِ عُبَادَةَ الْأَنْصَارِيُّ الْخَزْرَجِيُّ صَحَابِيٌّ جَلِيلٌ كَأَبِيهِ، لَهُ فِي " الصَّحِيحَيْنِ " حَدِيثٌ، وَهُوَ الْقِيَامُ لِلْجِنَازَةِ، وَلَهُ فِي " الْمُسْنَدِ " حَدِيثٌ فِي صَوْمِ عَاشُورَاءَ، وَحَدِيثُ غُسْلِ رَسُولِ اللَّهِ ﷺ فِي دَارِهِمْ، وَغَيْرُ ذَلِكَ، وَخَدَمَ رَسُولَ اللَّهِ ﷺ عَشْرَ سِنِينَ. وَثَبَتَ فِي " صَحِيحِ الْبُخَارِيِّ " عَنْ أَنَسٍ قَالَ: كَانَ قَيْسُ بْنُ سَعْدٍ مِنَ النَّبِيِّ ﷺ بِمَنْزِلَةِ صَاحِبِ الشُّرْطَةِ مِنَ الْأَمِيرِ. وَحَمَلَ لِوَاءَ رَسُولِ اللَّهِ ﷺ فِي بَعْضِ الْغَزَوَاتِ، وَاسْتَعْمَلَهُ عَلَى الصَّدَقَةِ. وَلَمَّا بَعَثَ رَسُولُ اللَّهِ ﷺ أَبَا عُبَيْدَةَ بْنَ الْجِرَّاحِ، وَمَعَهُ ثَلَاثُمِائَةٍ مِنَ الْمُهَاجِرِينَ وَالْأَنْصَارِ، فَأَصَابَهُمْ ذَلِكَ الْجَهْدُ الْكَثِيرُ، فَنَحَرَ لَهُمْ قَيْسُ بْنُ سَعْدٍ تِسْعَ جَزَائِرَ، حَتَّى وَجَدُوا تِلْكَ الدَّابَّةَ عَلَى سَيْفِ الْبَحْرِ، فَأَكَلُوا مِنْهَا، وَأَقَامُوا عَلَيْهَا شَهْرًا حَتَّى سَمِنُوا. وَكَانَ قَيْسٌ سَيِّدًا مُطَاعًا كَرِيمًا مُمَدَّحًا شُجَاعًا، وَلَّاهُ عَلِيٌّ نِيَابَةَ مِصْرَ، وَكَانَ يُقَاوِمُ بِدَهَائِهِ وَخَدِيعَتِهِ وَسِيَاسَتِهِ لِمُعَاوِيَةَ وَعَمْرِو بْنِ الْعَاصِ، وَلَمْ يَزَلْ مُعَاوِيَةُ يَعْمَلُ عَلَيْهِ حَتَّى عَزَلَهُ عَلِيٌّ عَنْ مِصْرَ، وَوَلَّى عَلَيْهَا مُحَمَّدَ بْنَ أَبِي بَكْرٍ الصِّدِّيقِ، فَاسْتَخَفَّهُ مُعَاوِيَةُ، وَلَمْ يَزَلْ بِهِ حَتَّى أَخَذَ مِنْهُ مِصْرَ كَمَا قَدَّمْنَا ذِكْرَهُ. وَأَقَامَ قَيْسٌ عِنْدَ عَلِيٍّ، فَشَهِدَ مَعَهُ صِفِّينَ وَالنَّهْرَوَانَ، وَلَزِمَهُ حَتَّى قُتِلَ، ثُمَّ صَارَ إِلَى الْمَدِينَةِ، فَلَمَّا اجْتَمَعَتِ الْكَلِمَةُ عَلَى مُعَاوِيَةَ جَاءَهُ لِيُبَايِعَهُ، كَمَا بَايَعَهُ أَصْحَابُهُ. قَالَ عَبْدُ الرَّزَّاقِ، عَنِ ابْنِ عُيَيْنَةَ قَالَ: قَدِمَ قَيْسُ بْنُ سَعْدٍ عَلَى مُعَاوِيَةَ ; لِيُبَايِعَهُ كَمَا بَايَعَ أَصْحَابُهُ، فَقَالَ لَهُ مُعَاوِيَةُ: وَأَنْتَ يَا قَيْسُ تُلْجِمُ عَلَيَّ مَعَ مَنْ أَلْجَمَ ؟ أَمَا وَاللَّهِ لَقَدْ كُنْتُ أُحِبُّ أَنْ لَا تَأْتِيَ هَذَا الْيَوْمَ إِلَّا وَقَدْ ظَفِرَ بِكَ ظُفْرٌ مِنْ أَظَافِرِي مُوجِعٌ. فَقَالَ لَهُ قَيْسٌ: وَأَنَا وَاللَّهِ قَدْ كُنْتُ كَارِهًا أَنْ أَقُومَ فِي هَذَا الْمُقَامِ فَأُحَيِّيَكَ بِهَذِهِ التَّحِيَّةِ. فَقَالَ لَهُ مُعَاوِيَةُ: وَلِمَ ؟ وَهَلْ أَنْتَ إِلَّا حَبْرٌ مِنْ أَحْبَارِ يَهُودَ ؟ فَقَالَ لَهُ قَيْسٌ: وَأَنْتَ يَا مُعَاوِيَةُ كُنْتَ صَنَمًا مِنْ أَصْنَامِ الْجَاهِلِيَّةِ، دَخَلَتْ فِي الْإِسْلَامِ كَارِهًا، وَخَرَجْتَ مِنْهُ طَائِعًا. فَقَالَ مُعَاوِيَةُ: اللَّهُمَّ غَفْرًا، مُدَّ يَدَكَ. فَقَالَ لَهُ قَيْسُ بْنُ سَعْدٍ: إِنْ شِئْتَ زِدْتَ وَزِدْتُ. وَقَالَ مُوسَى بْنُ عُقْبَةَ: قَالَتْ عَجُوزٌ لِقَيْسٍ: أَشْكُو إِلَيْكَ قِلَّةَ الْجِرْذَانِ. فَقَالَ قَيْسٌ: مَا أَحْسَنَ هَذِهِ الْكِنَايَةَ ! امْلَئُوا بَيْتَهَا خُبْزًا وَلَحْمًا وَسَمْنًا وَتَمْرًا. وَقَالَ غَيْرُهُ: وَكَانَتْ لَهُ صَحْفَةٌ يُدَارُ بِهَا حَيْثُ دَارَ، وَكَانَ يُنَادِي لَهُ مُنَادٍ: هَلُمُّوا إِلَى اللَّحْمِ وَالثَّرِيدِ. وَكَانَ أَبُوهُ وَجَدُّهُ مِنْ قَبْلِهِ يَفْعَلَانِ كَفِعْلِهِ. وَقَالَ عُرْوَةُ بْنُ الزُّبَيْرِ: بَاعَ قَيْسُ بْنُ سَعْدٍ مِنْ مُعَاوِيَةَ أَرْضًا بِتِسْعِينَ أَلْفًا، فَقَدِمَ الْمَدِينَةَ، فَنَادَى مُنَادِيهِ: مَنْ أَرَادَ الْقَرْضَ فَلْيَأْتِ. فَأَقْرَضَ مِنْهَا خَمْسِينَ أَلْفًا وَأَطْلَقَ الْبَاقِيَ، ثُمَّ مَرِضَ بَعْدَ ذَلِكَ فَقَلَّ عُوَّادُهُ، فَقَالَ لِزَوْجَتِهِ قُرَيْبَةَ بِنْتِ أَبِي عَتِيقٍ أُخْتِ أَبِي بَكْرٍ الصِّدِّيقِ: إِنِّي أَرَى قِلَّةَ عُوَّادِي فِي مَرَضِي هَذَا، وَإِنِّي لَأَرَى ذَلِكَ مِنْ أَجْلِ مَا لِي عَلَى النَّاسِ مِنَ الْقَرْضِ. فَبَعَثَ إِلَى كُلِّ رَجُلٍ مِمَّنْ كَانَ لَهُ عَلَيْهِ دَيْنٌ بِصَكِّهِ الْمَكْتُوبِ عَلَيْهِ، فَوَهَبَهُمْ مَا لَهُ عَلَيْهِمْ، وَقِيلَ: إِنَّهُ أَمَرَ مُنَادِيَهُ فَنَادَى: مَنْ كَانَ لِقَيْسِ بْنِ سَعْدٍ عَلَيْهِ دِينٌ فَهُوَ مِنْهُ فِي حِلٍّ. فَمَا أَمْسَى حَتَّى كُسِرَتْ عَتَبَةُ بَابِهِ مِنْ كَثْرَةِ الْعُوَّادِ، وَكَانَ يَقُولُ: اللَّهُمَّ ارْزُقْنِي مَالًا وَفَعَالًا، فَإِنَّهُ لَا يَصْلُحُ الْفَعَالُ إِلَّا بِالْمَالِ. وَقَالَ سُفْيَانُ الثَّوْرِيُّ: اقْتَرَضَ رَجُلٌ مِنْ قَيْسِ بْنِ سَعْدٍ ثَلَاثِينَ أَلْفًا، فَلَمَّا جَاءَ لِيُوَفِّيَهُ إِيَّاهَا قَالَ لَهُ قَيْسٌ: إِنَّا قَوْمٌ إِذَا أَعْطَيْنَا أَحَدًا شَيْئًا لَا نَرْجِعُ فِيهِ. وَقَالَ الْهَيْثَمُ بْنُ عَدِيٍّ: اخْتَلَفَ ثَلَاثَةٌ عِنْدَ الْكَعْبَةِ فِي أَكْرَمِ أَهْلِ زَمَانِهِمْ، فَقَالَ أَحَدُهُمْ: عَبْدُ اللَّهِ بْنُ جَعْفَرٍ. وَقَالَ الْآخَرُ: قَيْسُ بْنُ سَعْدٍ. وَقَالَ الْآخَرُ: عَرَابَةُ الْأَوْسِيُّ. فَتَمَارَوْا فِي ذَلِكَ حَتَّى ارْتَفَعَ ضَجِيجُهُمْ عِنْدَ الْكَعْبَةِ، فَقَالَ لَهُمْ رَجُلٌ: فَلْيَذْهَبْ كُلُّ رَجُلٍ مِنْكُمْ إِلَى صَاحِبِهِ الَّذِي يَزْعُمُ أَنَّهُ أَكْرَمُ مِنْ غَيْرِهِ، فَلْيَنْظُرْ مَا يُعْطِيهِ وَلْيُحْكَمْ عَلَى الْعَيَانِ. فَذَهَبَ صَاحِبُ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ إِلَيْهِ، فَوَجَدَهُ قَدْ وَضَعَ رِجْلَهُ فِي الْغَرْزِ لِيَذْهَبَ إِلَى ضَيْعَةٍ لَهُ، فَقَالَ لَهُ: يَا ابْنَ عَمِّ رَسُولِ اللَّهِ، ابْنُ سَبِيلٍ وَمُنْقَطَعٌ بِهِ. قَالَ: فَأَخْرَجَ رِجْلَهُ مِنَ الْغَرْزِ وَقَالَ: ضَعْ رِجْلَكَ وَاسْتَوِ عَلَيْهَا، فَهِيَ لَكَ بِمَا عَلَيْهَا، وَخُذْ مَا فِي الْحَقِيبَةِ وَلَا تُخْدَعَنَّ عَنِ السَّيْفِ، فَإِنَّهُ مِنْ سُيُوفِ عَلِيٍّ. فَرَجَعَ إِلَى أَصْحَابِهِ بِنَاقَةٍ عَظِيمَةٍ، وَإِذَا فِي الْحَقِيبَةِ أَرْبَعَةُ آلَافِ دِينَارٍ، وَمَطَارِفُ مِنْ خَزٍّ وَغَيْرُ ذَلِكَ، وَأَجَلُّ ذَلِكَ سَيْفُ عَلِيِّ بْنِ أَبِي طَالِبٍ ؓ. وَمَضَى صَاحِبُ قَيْسِ بْنِ سَعْدٍ إِلَيْهِ، فَوَجَدَهُ نَائِمًا، فَقَالَتْ لَهُ الْجَارِيَةُ: مَا حَاجَتُكَ إِلَيْهِ ؟ قَالَ: ابْنُ سَبِيلٍ وَمُنْقَطَعٌ بِهِ. قَالَتْ: فَحَاجَتُكَ أَيْسَرُ مِنْ إِيقَاظِهِ، هَذَا كِيسٌ فِيهِ سَبْعُمِائَةِ دِينَارٍ مَا فِي دَارِ قَيْسٍ مَالٌ غَيْرُهُ الْيَوْمَ، وَاذْهَبْ إِلَى مَوْلَانَا فِي مَعَاطِنِ الْإِبِلِ، فَخُذْ لَكَ نَاقَةً وَعَبْدًا، وَاذْهَبْ رَاشِدًا. فَلَمَّا اسْتَيْقَظَ قَيْسٌ مِنْ رَقْدَتِهِ أَخْبَرَتْهُ الْجَارِيَةُ بِمَا صَنَعَتْ، فَأَعْتَقَهَا شُكْرًا عَلَى صَنِيعِهَا ذَلِكَ، وَقَالَ: هَلَّا أَيْقَظْتِنِي حَتَّى أُعْطِيَهُ مَا يَكْفِيهِ، فَلَعَلَّ الَّذِي أَعْطَيْتِهِ لَا يَقَعُ مِنْهُ مَوْقِعَ حَاجَتِهِ. وَذَهَبَ صَاحِبُ عَرَابَةَ الْأَوْسِيِّ إِلَيْهِ، فَوَجَدَهُ وَقَدْ خَرَجَ مِنْ مَنْزِلِهِ يُرِيدُ الصَّلَاةَ، وَهُوَ يَتَوَكَّأُ عَلَى عَبْدَيْنِ، وَقَدْ كُفَّ بَصَرُهُ، فَقَالَ لَهُ: يَا عَرَابَةُ. فَقَالَ: قُلْ. فَقَالَ: ابْنُ سَبِيلٍ وَمُنْقَطَعٌ بِهِ. قَالَ: فَخَلَّى عَنِ الْعَبْدَيْنِ ثُمَّ صَفَّقَ بِيَدِهِ الْيُمْنَى عَلَى الْيُسْرَى، ثُمَّ قَالَ: أَوَّهْ أَوَّهْ، وَاللَّهِ مَا أَصْبَحْتُ وَلَا أَمْسَيْتُ وَقَدْ تَرَكَتِ الْحُقُوقُ مِنْ مَالِ عَرَابَةَ شَيْئًا، وَلَكِنْ خُذْهُمَا. يَعْنِي الْعَبْدَيْنِ. فَقَالَ: مَا كُنْتُ لِأَفْعَلَ. فَقَالَ: إِنْ لَمْ تَأْخُذْهُمَا فَهُمَا حُرَّانِ فَإِنْ شِئْتَ فَأَعْتِقْ، وَإِنْ شِئْتَ فَخُذْ. وَأَقْبَلَ يَلْتَمِسُ الْحَائِطَ بِيَدِهِ، قَالَ: فَأَخَذَهُمَا وَجَاءَ بِهِمَا. قَالَ: فَحَكَمَ النَّاسُ عَلَى أَنَّ ابْنَ جَعْفَرٍ قَدْ جَادَ بِمَالٍ عَظِيمٍ، وَأَنَّ ذَلِكَ لَيْسَ بِمُسْتَنْكَرٍ لَهُ، إِلَّا أَنَّ السَّيْفَ أَجَلُّهَا، وَأَنَّ قَيْسًا أَحَدُ الْأَجْوَادِ ; حَكَّمَ مَمْلُوكَتَهُ فِي مَالِهِ بِغَيْرِ عِلْمِهِ، وَاسْتِحْسَانِهِ مَا فَعَلَتْهُ، وَعِتْقِهِ لَهَا وَمَا تَكَلَّمَ بِهِ وَأَجْمَعُوا عَلَى أَنَّ أَسْخَى الثَّلَاثَةِ عَرَابَةُ الْأَوْسِيُّ ; لِأَنَّهُ جُهْدٌ مِنْ مُقِلٍّ. وَقَالَ سُفْيَانُ الثَّوْرِيُّ، عَنْ أَبِي صَالِحٍ قَالَ: قَسَّمَ سَعْدُ بْنُ عُبَادَةَ مَالَهُ بَيْنَ أَوْلَادِهِ، وَخَرَجَ إِلَى الشَّامِ فَمَاتَ بِهَا، فَوُلِدَ لَهُ وَلَدٌ بَعْدَ وَفَاتِهِ، فَجَاءَ أَبُو بَكْرٍ وَعُمَرُ إِلَى قَيْسِ بْنِ سَعْدٍ فَقَالَا: إِنَّ أَبَاكَ قَسَّمَ مَالَهُ، وَلَمْ يَعْلَمْ بِحَالِ هَذَا الْوَلَدِ إِذْ كَانَ حَمْلًا، فَاقْسِمُوا لَهُ مَعَكُمْ. فَقَالَ قَيْسٌ: إِنِّي لَا أُغَيِّرُ مَا فَعَلَهُ سَعْدٌ، وَلَكِنَّ نَصِيبِي لَهُ. وعَنْ مَعْبَدِ بْنِ خَالِدٍ قَالَ: كَانَ قَيْسُ بْنُ سَعْدٍ لَا يَزَالُ هَكَذَا رَافِعًا أُصْبُعَهُ الْمُسَبِّحَةَ. يَعْنِي يَدْعُو. وعَنْ قَيْسِ بْنِ سَعْدٍ قَالَ: لَوْلَا أَنِّي سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: " الْمَكْرُ وَالْخَدِيعَةُ فِي النَّارِ ". لَكُنْتُ مِنْ أَمْكَرِ هَذِهِ الْأُمَّةِ. وَقَالَ الزُّهْرِيُّ: دُهَاةُ الْعَرَبِ حِينَ ثَارَتِ الْفِتْنَةُ خَمْسَةٌ ; مُعَاوِيَةُ وَعَمْرُو بْنُ الْعَاصِ، وَالْمُغِيرَةُ بْنُ شُعْبَةَ، وَقَيْسُ بْنُ سَعْدٍ وَعَبْدُ اللَّهِ بْنُ بُدَيْلٍ، وَكَانَا مَعَ عَلِيٍّ، وَكَانَ الْمُغِيرَةُ مُعْتَزِلًا بِالطَّائِفِ حَتَّى حَكَمَ الْحَكَمَانِ، فَصَارَ إِلَى مُعَاوِيَةَ. وَقَدْ تَقَدَّمَ أَنَّ مُحَمَّدَ بْنَ أَبِي حُذَيْفَةَ كَانَ قَدْ تَغَلَّبَ عَلَى مِصْرَ، وَأَخْرَجَ مِنْهَا عَبْدَ اللَّهِ بْنَ سَعْدِ بْنِ أَبِي سَرْحٍ نَائِبَ عُثْمَانَ بَعْدَ عَمْرِو بْنِ الْعَاصِ، فَأَقَرَّهُ عَلَيْهَا عَلَى مُدَّةٍ يَسِيرَةٍ، ثُمَّ عَزَلَهُ بِقَيْسِ بْنِ سَعْدٍ، فَلَمَّا دَخَلَهَا سَارَ فِيهَا سِيرَةً حَسَنَةً وَضَبَطَهَا، وَذَلِكَ فِي سَنَةِ سِتٍّ وَثَلَاثِينَ، فَثَقُلَ أَمْرُهُ عَلَى مُعَاوِيَةَ وعَمْرِو بْنِ الْعَاصِ، فَكَاتَبَاهُ لِيَكُونَ مَعَهُمَا عَلَى عَلِيٍّ فَامْتَنَعَ، وَأَظْهَرَ لِلنَّاسِ مُنَاصَحَتَهُ لَهُمَا، فَشَاعَ الْخَبَرُ حَتَّى بَلَغَ عَلِيًّا فَعَزَلَهُ، وَبَعَثَ إِلَى مِصْرَ الْأَشْتَرَ النَّخَعِيَّ، فَمَاتَ الْأَشْتَرُ فِي الرَّمْلَةِ قَبْلَ أَنْ يَصِلَ إِلَيْهَا، فَبَعَثَ عَلِيٌّ مُحَمَّدَ بْنَ أَبِي بَكْرٍ، فَخَفَّ أَمْرُهُ عَلَى مُعَاوِيَةَ وَعَمْرٍو، فَلَمْ يَزَالَا حَتَّى أَخَذَا مِنْهُ الدِّيَارَ الْمِصْرِيَّةَ، وَقُتِلَ مُحَمَّدُ بْنُ أَبِي بَكْرٍ وَأُحْرِقَ فِي جِيفَةِ حِمَارٍ، وَسَارَ قَيْسٌ إِلَى الْمَدِينَةِ ثُمَّ سَارَ إِلَى عَلِيٍّ بِالْكُوفَةِ، فَكَانَ مَعَهُ فِي حُرُوبِهِ حَتَّى قُتِلَ عَلِيٌّ، ثُمَّ عَلَى مُقَدِّمَةِ الْحَسَنِ، فَلَمَّا بَايَعَ الْحَسَنُ مُعَاوِيَةَ سَاءَ قَيْسًا ذَلِكَ، وَامْتَنَعَ مِنْ طَاعَةِ مُعَاوِيَةَ، ثُمَّ ارْتَحَلَ إِلَى الْمَدِينَةِ ثُمَّ قَدِمَ عَلَى مُعَاوِيَةَ فِي وَفْدٍ مِنَ الْأَنْصَارِ، فَبَايَعَ مُعَاوِيَةَ بَعْدَ مُعَاتَبَةٍ، وَكَلَامٍ فِيهِ غِلْظَةٌ، ثُمَّ أَكْرَمَهُ مُعَاوِيَةُ وَقَدَّمَهُ وَحَظِيَ عِنْدَهُ، فَبَيْنَمَا هُوَ مَعَ الْوُفُودِ عِنْدَ مُعَاوِيَةَ إِذْ قَدِمَ كِتَابُ مَلِكِ الرُّومِ عَلَى مُعَاوِيَةَ، وَفِيهِ أَنِ ابْعَثْ إِلَيَّ بِسَرَاوِيلِ أَطْوَلِ رَجُلٍ مِنَ الْعَرَبِ. فَقَالَ مُعَاوِيَةُ لِقَيْسٍ: مَا أَظُنُّنَا إِلَّا قَدِ احْتَجْنَا إِلَى سَرَاوِيلِكَ. وَكَانَ قَيْسٌ مَدِيدُ الْقَامَةِ جِدًّا، لَا يَصِلُ أَطْوَلُ الرِّجَالِ إِلَى صَدْرِهِ، فَقَامَ قَيْسٌ فَتَنَحَّى، ثُمَّ خَلَعَ سَرَاوِيلَهُ، فَأَلْقَاهَا إِلَى مُعَاوِيَةُ، فَقَالَ لَهُ مُعَاوِيَةُ: يَرْحَمُكَ اللَّهُ، مَا أَرَدْتُ إِلَى هَذَا، هَلَّا ذَهَبْتَ إِلَى مَنْزِلِكَ ثُمَّ أَرْسَلْتَ بِهَا إِلَيْنَا. فَأَنْشَأَ قَيْسٌ يَقُولُ عِنْدَ ذَلِكَ: أَرَدْتُ بِهَا كَيْ يَعْلَمَ النَّاسُ أَنَّهَا سَرَاوِيلُ قَيْسٍ وَالْوُفُودُ شُهُودُ وَأَنْ لَا يَقُولُوا غَابَ قَيْسٌ وَهَذِهِ سَرَاوِيلُ عَادِيٌّ نَمَتْهُ ثَمُودُ وَإِنِّي مِنَ الْحَيِّ الْيَمَانِي لَسَيِّدٌ وَمَا النَّاسُ إِلَّا سَيِّدٌ وَمَسُودُ فَكِدْهُمْ بِمِثْلِي إِنَّ مِثْلِي عَلَيْهِمُ شَدِيدٌ وَخَلْقِي فِي الرِّجَالِ مَزِيدُ وَفَضَّلَنِي فِي النَّاسِ أَصْلِي وَوَالِدِي وَبَاعٌ بِهِ أَعْلُو الرِّجَالَ مَدِيدُ قَالَ: فَأَمَرَ مُعَاوِيَةُ أَطْوَلَ رَجُلٍ فِي الْوَفْدِ، فَوَضَعَهَا عَلَى أَنْفِهِ فَوَقَعَتْ بِالْأَرْضِ. وَفِي رِوَايَةٍ أَنَّ مَلِكَ الرُّومِ بَعَثَ إِلَى مُعَاوِيَةَ بِرَجُلَيْنِ مِنْ جَيْشِهِ يَزْعُمُ أَنَّ أَحَدَهُمَا أَقْوَى الرُّومِ، وَالْآخَرَ أَطْوَلُ الرُّومِ، فَإِنْ كَانَ فِي جَيْشِكَ مَنْ يَفُوقُهُمَا فِي قُوَّةِ هَذَا وَطُولِ هَذَا بَعَثْتُ إِلَيْكَ مِنَ الْأَسَارَى كَذَا وَكَذَا وَمَنَ التُّحَفِ كَذَا وَكَذَا، وَإِنْ لَمْ يَكُنْ فِي جَيْشِكَ مَنْ يُشْبِهُهُمَا فَهَادِنِي ثَلَاثَ سِنِينَ. فَلَمَّا حَضَرَا عِنْدَ مُعَاوِيَةَ قَالَ: مَنْ لِهَذَا الْقَوِيِّ ؟ فَقَالُوا: مَا لَهُ إِلَّا أَحَدُ رَجُلَيْنِ ; إِمَّا مُحَمَّدُ ابْنُ الْحَنَفِيَّةِ، أَوْ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ. فَجِيءَ بِمُحَمَّدِ ابْنِ الْحَنَفِيَّةِ، وَهُوَ ابْنُ عَلِيِّ بْنِ أَبِي طَالِبٍ، فَلَمَّا اجْتَمَعَ النَّاسُ عِنْدَ مُعَاوِيَةَ قَالَ لَهُ مُعَاوِيَةُ: أَتَعْلَمُ فِيمَ أُرْسَلْتُ إِلَيْكَ ؟ قَالَ: لَا. فَذَكَرَ لَهُ أَمْرَ الرُّومِيِّ وَشِدَّةَ بِأُسِهِ. فَقَالَ لَهُ: مَا تُرِيدُ ؟ فَقَالَ: تَجْلِسُ لِي أَوْ أَجْلِسُ لَكَ، وَتُنَاوِلُنِي يَدَكَ أَوْ أُنَاوِلُكَ يَدِي، فَأَيُّنَا قَدَرَ عَلَى أَنْ يُقِيمَ الْآخَرَ مِنْ مَكَانِهِ غَلَبَهُ، وَإِلَّا فَقَدْ غُلِبَ. فَقَالَ لَهُ: مَاذَا تُرِيدُ ; تَجْلِسُ أَوْ أَجْلِسُ ؟ فَقَالَ لَهُ الرُّومِيُّ: بَلِ اجْلِسْ أَنْتَ. فَجَلَسَ مُحَمَّدُ ابْنُ الْحَنَفِيَّةِ وَأَعْطَى الرُّومِيَّ يَدَهُ، فَاجْتَهَدَ الرُّومِيُّ بِكُلِّ مَا يَقَدْرُ عَلَيْهِ مِنَ الْقُوَّةِ أَنْ يُزِيلَهُ مِنْ مَكَانَهِ أَوْ يُحَرِّكَهُ لِيُقِيمَهُ، فَلَمْ يَقَدِرْ عَلَى ذَلِكَ، وَلَا وَجَدَ إِلَيْهِ سَبِيلًا، فَغَلَبَ الرُّومِيَّ عِنْدَ ذَلِكَ، وَظَهَرَ لِمَنْ مَعَهُ مِنَ الْوُفُودِ مِنْ بِلَادِ الرُّومِ أَنَّهُ قَدْ غَلَبَ، ثُمَّ قَامَ مُحَمَّدُ ابْنُ الْحَنَفِيَّةِ، فَقَالَ لِلرُّومِيِّ: اجْلِسْ لِي. فَجَلَسَ وَأَعْطَى مُحَمَّدًا يَدَهُ، فَمَا لَبِثَ أَنْ أَقَامَهُ سَرِيعًا، وَرَفَعَهُ فِي الْهَوَاءِ، ثُمَّ أَلْقَاهُ عَلَى الْأَرْضِ، فَسُرَّ بِذَلِكَ مُعَاوِيَةُ سُرُورًا عَظِيمًا، وَنَهَضَ قَيْسُ بْنُ سَعْدٍ، فَتَنَحَّى عَنِ النَّاسِ، ثُمَّ خَلَعَ سَرَاوِيلَهُ، وَأَعْطَاهَا لِذَلِكَ الرُّومِيِّ الطَّوِيلِ، فَلَبِسَهَا فَبَلَغَتْ إِلَى ثَدْيَيْهِ وَأَطْرَافُهَا تَخُطُّ بِالْأَرْضِ، فَاعْتَرَفَ الرُّومُ بِالْغَلَبِ، وَبَعَثَ مَلِكُهُمْ مَا كَانَ الْتَزَمَهُ لِمُعَاوِيَةَ، وَعَاتَبَ الْأَنْصَارُ قَيْسَ بْنَ سَعْدٍ فِي خَلْعِهِ سَرَاوِيلَهُ بِحَضْرَةِ النَّاسِ، فَقَالَ ذَلِكَ الشِّعْرُ الْمُتَقَدِّمَ مُعْتَذِرًا بِهِ إِلَيْهِمْ، وَلِيَكُونَ ذَلِكَ أَلْزَمَ لِلْحُجَّةِ الَّتِي تَقُومُ عَلَى الرُّومِ، وَأَقْطَعَ لِمَا حَاوَلُوهُ. وعَنْ عَمْرِو بْنِ دِينَارٍ قَالَ: كَانَ قَيْسُ بْنُ سَعْدٍ رَجُلًا ضَخْمًا جَسِيمًا صَغِيرَ الرَّأْسِ، لَهُ لِحْيَةٌ فِي ذَقَنِهِ، وَكَانَ إِذَا رَكِبَ الْحِمَارَ خَطَّتْ رِجْلَاهُ فِي الْأَرْضِ. وَقَالَ الْوَاقِدِيُّ وَخَلِيفَةُ بْنُ خَيَّاطٍ وَغَيْرُ وَاحِدٍ: تُوُفِّيَ بِالْمَدِينَةِ فِي آخِرِ خِلَافَةِ مُعَاوِيَةَ. وَذَكَرَ ابْنُ الْجَوْزِيِّ وَفَاتَهُ فِي هَذِهِ السَّنَةِ، فَتَبِعْنَاهُ فِي ذَلِكَ. مَعْقِلُ بْنُ يَسَارِ بْنِ عَبْدِ اللَّهِ مَعْقِلُ بْنُ يَسَارِ بْنِ عَبْدِ اللَّهِ ، أَبُو عَبْدِ اللَّهِ. وَقِيلَ: أَبُو عَلِيٍّ، الْمُزَنِيُّ: صَحِبَ رَسُولَ اللَّهِ ﷺ، وَشَهِدَ الْحُدَيْبِيَةَ، وَرَفَعَ أَغْصَانَ الشَّجَرَةِ عَنْ رَسُولِ اللَّهِ ﷺ يَوْمَ بَايَعَ أَهْلَهَا، وَلَّاهُ عُمَرُ الْبَصْرَةَ، فَحَفَرَ النَّهْرَ الْمَنْسُوبَ إِلَيْهِ: نَهْرُ مَعْقِلٍ، وَبَنَى بِالْبَصْرَةِ دَارًا فَنَزَلَهَا. عَنِ الْحَسَنِ قَالَ: دَخَلَ عُبَيْدُ اللَّهِ بْنُ زِنَادٍ عَلَى مَعْقِلِ بْنِ يَسَارٍ فِي مَرَضِهِ الَّذِي قُبِضَ فِيهِ، فَقَالَ: إِنِّي مُحَدِّثُكُ حَدِيثًا سَمِعْتُهُ مِنْ رَسُولِ اللَّهِ ﷺ: "مَنِ اسْتَرْعَاهُ اللَّهُ رَعِيَّةً فَلَمْ يُحِطْهَا بِنَصِيحَةٍ لَمْ يَجِدْ رَائِحَةَ الْجَنَّةِ، وَإِنَّ رِيحَهَا يُوجَدُ مِنْ مَسِيرَةِ مِائَةِ عَامٍ " قَالَ ابْنُ زِيَادٍ: أَلَا حَدَّثْتَنِي قَبْلَ الْيَوْمِ ؟ قَالَ مَعْقِلٌ: وَالْيَوْمَ لَوْ لَمْ أَكُنْ عَلَى حَالِي هَذِهِ لَمْ أُحَدِّثْكَ بِهِ. هِنْدُ بِنْتُ أَبِي أُمَيَّةَ هِنْدُ بِنْتُ أَبِي أُمَيَّةَ ، وَاسْمُهُ سُهَيْلٌ، وَهِيَ أُمُّ سَلَمَةَ: كَانَتْ عِنْدَ أَبِي سَلَمَةَ، فَهَاجَرَتْ مَعَهُ إِلَى الْحَبَشَةِ، وَوَلَدَتْ لَهُ، وَتُوُفِّيَ عَنْهَا فَتَزَوَّجَهَا رَسُولُ اللَّهِ ﷺ فِي سَنَةِ أَرْبَعٍ مِنَ الْهِجْرَةِ، وَتُوُفِّيَتْ فِي هَذِهِ السَّنَةِ، وَصَلَّى عَلَيْهَا أَبُو هُرَيْرَةَ، وَدُفِنَتْ بِالْبَقِيعِ، وَكَانَ لَهَا يَوْمَ مَاتَتْ أَرْبَعٌ وَثَمَانُونَ سَنَةً. أَبُو مَحْذُورَةَ الْجُمَحِيُّ وَفِيهَا مَاتَ أَبُو مَحْذُورَةَ الْجُمَحِيُّ مُؤَذِّنُ رَسُولِ اللَّهِ ﷺ بِمَكَّةَ، وَلَمْ يَزَلْ يُؤْذِنُ بِهَا حَتَّى مَاتَ وَوَلَدُهُ مِنْ بَعْدِهِ، وَقِيلَ: مَاتَ سَنَةَ تِسْعٍ وَسِتِّينَ.
✧ Those among the notables who died in this year: Jarwal b. Mālik b. Juʾyah Jarwal b. Mālik b. Juʾyah b. Makhzūm b. Mālik b. Ghālib b. Qaṭīʿah b. ʿAbs: He is al-Ḥuṭayʾah, so nicknamed because of his shortness and his closeness to the ground. His kunyah is Abū Mulaykah. He lived in both the Jāhiliyyah and Islam. It appears that he embraced Islam after the death of the Messenger of Allah ﷺ, because there is no mention of him among the Companions or among the delegations. He was foul-tongued and given to much satirical poetry. He satirized his father, his mother, his paternal uncle, his maternal uncle, and himself. He said [to his mother]: Step aside and sit far from me; may Allah give the worlds rest from you. Are you a sieve when a secret is deposited with you, And a brazier among those who converse? May Allah reward you with evil as an old woman, And may He make you meet with disobedience from your sons. He said to his father, his paternal uncle, and his maternal uncle: May Allah curse you, then curse you truly, O father, and curse you from paternal uncle and maternal uncle. How excellent an old man you are in disgraceful matters, And how wretched an old man you are in noble ones. He said to himself: My lips today refused to speak aught but evil, so I know not for whom I shall say it. I see for myself a face whose creation Allah has disfigured; so cursed be the face and cursed be its bearer. Abū ʿUbaydah Maʿmar b. al-Muthannā said: Al-Zibriqān brought the zakāt of ʿAwf and al-Abnāʾ to Abū Bakr al-Ṣiddīq ؓ during the apostasy. When he was partway along the road, he saw al-Ḥuṭayʾah—and al-Ḥuṭayʾah was black of tongue, of the inside of the mouth, and of the meeting place of the lips—swaggering along in a tattered garment, disheveled and dust-covered. There had been between al-Zibriqān and Banū Qurayʿ reciprocal satirical exchanges. He wanted to use al-Ḥuṭayʾah as support against them, so he said to him: “Woe to you! You are in a lost state, and I see you are a poet. Would you like good consolation?” He replied, “I would love it.” He said, “Then go join Banū Saʿd until I come to you, for I am only delivering this zakāt to Abū Bakr, then I will join you.” He asked, “Whom shall I ask for?” He said, “Umm Maṭlaʿ al-Shams; then ask for al-Zibriqān b. Badr; then go to Umm Sidrah and tell her: Your husband al-Zibriqān b. Badr says to you: Be kind to your people, for she will do so.” Al-Ḥuṭayʾah did that. When Banū Qurayʿ saw him, they said, “A calamity! He only wants to use him as support against us.” Naqīḍ b. Shammās came to him and said, “O Abū Mulaykah, you have come from your lands, and I see nothing in your hand. Would you like a thing better for you than what you are in?” He asked, “What is it?” He said, “A hundred camels, and you come over to us, and we guarantee your family and dependents that they will manage your affairs in your absence.” So he went over to them. Al-Zibriqān arrived and said, “Where is my neighbor?” His wife said, “He has betrayed you.” Then he began to satirize al-Zibriqān b. Badr, saying in some verses: Leave noble deeds; do not set out seeking them. Sit down, for you are the eater and the wearer. He complained about him to ʿUmar, who said to him, “I do not think he satirized you. Are you not content to be an eater and wearer?” He said: How do you see me as clever and shrewd? I spend the night after Nāfiʿ in a prison called Makhīs. He said, “There is nothing more severe in satire than this.” So ʿUmar sent for Ḥassān b. Thābit and asked him. He said, “He did not satirize him, but arm yourself against him.” So he imprisoned him [at the bottom of a well]. Prisons were not yet built; the first to build one was ʿAlī b. Abī Ṭālib ؓ, who built a prison in Kufa and named it Makhīs. ʿUmar said to al-Ḥuṭayʾah, “O wicked one, I shall keep you busy from the honors of the Muslims.” He said: What will you say to chicks at Dhū Murkh, [downy of crops, no water and no trees? You have cast their provider into a dark pit; so be kind—peace of Allah be upon you, O ʿUmar.] the rest of the verses. ʿUmar ؓ felt compassion for him and released him, and took an undertaking from him that he would not satirize a Muslim. From Zayd b. Aslam, from his father, who said: ʿUmar b. al-Khaṭṭāb ordered the release of al-Ḥuṭayʾah from prison, after ʿAmr b. al-ʿĀṣ and others had interceded for him. He was brought out while I was present, and he began to recite: What will you say to chicks at Dhū Murkh, downy of crops, no water and no trees? You have left their provider in a dark pit; so have mercy—may the King of mankind guide you, O ʿUmar. You are the imam to whom, after his companion, mankind cast the keys of wisdom. They did not prefer you with them when they put you forward for them; but for themselves was the trace through you. So bestow favor upon little ones whose dwelling is in the sand, between the watercourses, where fate comes upon them. My soul be your ransom—how many a distance between me and them of a wide desert in which the news is lost. He said: When al-Ḥuṭayʾah said, “What will you say to chicks,” ʿUmar wept. ʿAmr b. al-ʿĀṣ said, “The green sky has not shaded, nor the dusty earth carried, a more just man than one who weeps over leaving al-Ḥuṭayʾah.” ʿUmar said, “Advise me about this poet, for he speaks satire, makes love poetry about the sacred sanctuary, praises people, and blames them for what is not in them. I see nothing but to cut off his tongue. Bring me a chair.” He sat on it, then said, “Bring me the awl. Bring me the knife. No, bring me the razor, for it is more cutting.” They said, “He will not do it again, O Commander of the Faithful.” They signaled to him: Say, “I will not do it again.” He said, “I will not do it again.” He said, “Go.” When he turned away, he said, “Come back, O Ḥuṭayʾah.” He came back. He said to him, “It is as if I see you with a young man of Quraysh who has placed a cushion for you and spread another, [and said: O Ḥuṭayʾah, sing for us], and you began to sing to him about the honors of people.” Aslam said: I saw al-Ḥuṭayʾah after that with ʿUbayd Allāh b. ʿUmar, who had placed a cushion for him and spread another and said, “O Ḥuṭayʾah, sing for us,” and he began to sing to him. I said to him, “O Ḥuṭayʾah, do you remember the day of ʿUmar when he said to you what he said?” He was startled and said, “May Allah have mercy on that man. If he were alive, we would not do this.” I said to ʿUbayd Allāh, “I heard your father say such and such, and you were that man.” With the same chain from Muḥammad b. al-Ḍaḥḥāk, from his father, who said: ʿUmar b. al-Khaṭṭāb ordered the release of al-Ḥuṭayʾah from prison, and he was brought out. He said to him, “Give up composing poetry.” He said, “I cannot.” He asked, “Why?” He said, “It is the food of my dependents, and there is an ant on my tongue.” He said, “Then give up extravagant praise.” He asked, “What is extravagant praise?” He said, “Do not say: Banū so-and-so are better than Banū so-and-so. Praise, but do not compare.” He said, “You are more poetic than I, O Commander of the Faithful.” Ibn al-Anbārī said: He used the ant as a metaphor for what recurs of poetry in his heart and his tongue demands of him. Among his panegyrics is his saying: Spare them—may you have no father!— from blame, or fill the place that they filled. Those are a people who, if they build, build well; if they make a covenant, they fulfill it; and if they tie a knot, they tighten it. If a favor is among them, they repay it; and if they bestow, they do not spoil it or make it turbid. When al-Ḥuṭayʾah was dying, it was said to him, “Make a bequest.” He said, “The property is for the males, not the females.” It was said to him: “Make a bequest.” He said, “I bequeath to you poetry.” Then he said: Poetry is difficult and its ladder is long; when one who does not master it climbs it, his foot slips with him to the bottom. And poetry is not mastered by one who wrongs it. He wanted to make it clear, so he made it obscure. ʿAbd Allāh b. ʿĀmir ʿAbd Allāh b. ʿĀmir b. Kurayz b. Rabīʿah b. Khubayb b. ʿAbd Shams b. ʿAbd Manāf: His mother was Dajājah bt. Asmāʾ b. al-Ṣalt b. Khubayb. He had eleven sons and four daughters. He was born in Makkah four years after the Hijrah. When the Messenger of Allah ﷺ came to Makkah for the ʿUmrah al-Qaḍāʾ, he was brought to him at the age of three, and he chewed a date and placed it in his mouth. He moved his lips, then yawned, and the Messenger of Allah ﷺ spat into his mouth. He was the maternal cousin of ʿUthmān b. ʿAffān, and he remained of noble standing, generous and open-handed. When ʿUthmān became caliph, he appointed him over al-Baṣrah after having confirmed Abū Mūsā for four years as ʿUmar had instructed, then dismissed him and appointed him. On the day he appointed him, he was twenty-five years old. Abū Mūsā said, “A young man of Quraysh has come to you, noble of mothers, paternal aunts, and maternal aunts. He speaks about wealth among you thus and so.” He conquered many lands in Khurāsān, and Yazdajird was killed during his governorship. He entered iḥrām from Nīsābūr in gratitude to Allah Almighty, and built the water troughs at ʿArafah. When ʿUthmān was killed, he joined al-Shām, and Muʿāwiyah appointed him over al-Baṣrah for three years and gave him his daughter Hind in marriage. From some of the Qurayshites who said: Hind bt. Muʿāwiyah was the kindest thing to ʿAbd Allāh b. ʿĀmir. One day she brought him a mirror and a comb—she used to serve him herself—and he looked in the mirror, and his face and her face met in the mirror. He saw her youth and beauty, and he saw the white hair in his beard that had joined him to the old men. He raised his head to her and said, “Join your father.” She went until she entered upon her father and told him. He said, “Is a free woman divorced?” She said, “It was not from my side,” and told him her story. He sent for him and said, “I honored you with my daughter, then you returned her to me.” He said, “I will tell you about that. Allah, blessed and exalted, bestowed His favor upon me and made me noble; I do not love that anyone should outdo me in favor. Your daughter has made me unable to repay her for the excellence of her companionship. I looked, and behold, I am an old man and she is a young woman. I cannot add wealth to her wealth or nobility to her nobility, so I thought to return her to you, so that you may marry her to a young man of your young men whose face is like the page of a muṣḥaf.” From Sufyān b. ʿAbdah al-Ḥimyarī and ʿUbayd b. Yaḥyā al-Hijrī, who said: Two men from the people of al-Madīnah went out to ʿAbd Allāh b. ʿĀmir b. Kurz while he was governor of al-ʿIrāq for ʿUthmān b. ʿAffān. One of them was Ibn Jābir b. ʿAbd Allāh al-Anṣārī, and the other was from Thaqīf. He wrote to Ibn ʿĀmir among the news he wrote. They traveled until when they were near al-Baṣrah, the Anṣārī said to the Thaqafī, “Do you like an idea I have had?” He said, “Present it.” He said, “I think we should make our mounts kneel, take our water vessels, touch water, pray two rakʿahs, and praise Allah for what He has decreed of our journey.” He said, “This is not to be refused.” So they performed ablution, then prayed two rakʿahs. The Anṣārī turned to the Thaqafī and said, “O brother of Thaqīf, what is your opinion?” He said, “What place is there for opinion in this? I have completed my journey, worn out my body and my mount, and there is no hope short of Ibn ʿĀmir. Do you have an opinion other than this?” He said, “Yes. When I prayed these two rakʿahs, I reflected and felt ashamed before my Lord, blessed and exalted, that He should see me seeking sustenance from other than Him. O Allah, provide for Ibn ʿĀmir and provide for me from Your bounty.” Then he turned back to al-Madīnah. The Thaqafī entered al-Baṣrah and stayed for some days until Ibn ʿĀmir gave him permission to enter. When he saw him, he welcomed him, then said, “Was I not told that Ibn Jābir went out with you?” He told him his story. Ibn ʿĀmir wept, then said, “By Allah, he did not say that out of insolence or pride, but he saw the course of provision and the outlet of blessing, and he knew that Allah Almighty is the one who does that, so he asked Him from His bounty.” He ordered for the Thaqafī four thousand dirhams, a garment, and a cloak, and he doubled all of that for the Anṣārī. The Thaqafī went out saying: Umaymah, the greed of the greedy does not increase a thread, nor does the abstention of the weak harm. We went out together from the place where our heads fell, in trust of the goodness of Ibn ʿĀmir. When we made the smooth camels kneel at his door, the Yathribī Ibn Jābir held back from me, and said, “The gift of a Powerful One will suffice me, who today is Omnipotent over what He wills among creation.” Truly the One who gave al-ʿIrāq to Ibn ʿĀmir is my Lord, whom I hope will close my poverty. When he traveled at night, a longing traveled upon him to Him, as the hills of the camels yearned. And ʿAbd Allāh doubled, when he was absent his share, over the share of a sorrowful one gaping with greed. She refused, and I had become certain that nothing benefits me or harms me except what is contrary to the decrees. From Nāfiʿ al-Ṭāḥī, who said: I passed by Abū Dharr, and he said to me, “From whom are you?” I said, “From the people of al-ʿIrāq.” He said, “Do you know ʿAbd Allāh b. ʿĀmir?” I said, “Yes.” He said, “He used to read with me and keep close to me, then he sought the governorship. When you arrive at al-Baṣrah, make yourself visible to him, for he will say to you, ‘Do you have a need?’ Say, ‘Give me privacy,’ and say to him: ‘I am the messenger of Abū Dharr to you, and he sends you greetings of peace and says to you: We eat dates, drink water, and live as you live.’” When I arrived, I made myself visible to him, and he said, “Do you have a need?” I said, “Give me privacy, may Allah set you right.” He did so. I said, “I am the messenger of Abū Dharr to you”—when I said it, his heart became humble—“and he sends you greetings of peace and says: We eat dates, drink water, and live as you live.” He said: He loosened his waist-wrapper, then put his head into his collar and wept until he filled his collar with weeping. He was the first to make cisterns at ʿArafah and to bring running water and the spring to them. He remained over al-Baṣrah until ʿUthmān was killed. He took the funds of the treasury and met with them Ṭalḥah and al-Zubayr, and he was present with them at the Battle of the Camel. Then he went to Damascus, and no mention of him is heard at Ṣiffīn, but Muʿāwiyah appointed him over al-Baṣrah after his peace with al-Ḥasan. He died in this year at his estate in ʿArafāt. Muʿāwiyah said, “With whom shall we boast? With whom shall we pride ourselves?” He left a bequest to ʿAbd Allāh b. al-Zubayr. He has one ḥadīth, and there is nothing from him in the books. From ʿAbd Allāh b. al-Zubayr and ʿAbd Allāh b. ʿĀmir, that the Messenger of Allah ﷺ said: “Whoever is killed defending his property is a martyr.” Abū Hurayrah al-Dawsī Abū Hurayrah al-Dawsī ؓ There is disagreement about his name in the Jāhiliyyah and Islam and about his father’s name, with numerous opinions, most of which we have set forth in our book “al-Takmīl.” Al-Ḥāfiẓ Ibn ʿAsākir has set that forth in his “History.” The most well-known is that his name was ʿAbd al-Raḥmān b. Ṣakhr, and he was from al-Azd, then from Daws. It is said his name in the Jāhiliyyah was ʿAbd Shams. It is also said: ʿAbd Nihm, and it is said: ʿAbd Ghanm. His kunyah was Abū al-Aswad. The Messenger of Allah ﷺ named him ʿAbd Allāh, and it is said: ʿAbd al-Raḥmān, and gave him the kunyah Abū Hurayrah. It is narrated from him that he said: I found a wild kitten, and I took its young. My father said to me, “What is this in your lap?” I told him, and he said, “You are Abū Hurayrah.” It is established in the “Ṣaḥīḥ” that the Messenger of Allah ﷺ said to him, “O Abā Hirr,” and it is established that he said to him, “O Abā Hurayrah.” Muḥammad b. Saʿd, Ibn al-Kalbī, and al-Ṭabarānī said: His mother’s name was Maymūnah bt. Ṣubayḥ b. al-Ḥārith b. Abī Ṣaʿb b. Hunayyah b. Saʿd b. Thaʿlabah. She embraced Islam and died a Muslim. The abundance of Abū Hurayrah's narrations. Abū Hurayrah narrated from the Messenger of Allah ﷺ a great deal of good (ḥadīth). He was one of the memorizers (ḥuffāẓ) among the Companions. He narrated from Abū Bakr, ʿUmar, Ubayy b. Kaʿb, Usāmah b. Zayd, Baṣrah b. Abī Baṣrah, al-Faḍl b. al-ʿAbbās, Kaʿb al-Aḥbār, and ʿĀʾishah, the Mother of the Believers. A great many people of knowledge related from him. Al-Bukhārī said: About eight hundred men or more of the people of knowledge—Companions, Successors, and others—related from him. Abū Hurayrah's conversion to Islam. ʿAmr b. ʿAlī al-Fallās said: He used to reside in Madinah, and his conversion to Islam was in the year of Khaybar. Al-Wāqidī said: He had a house at Dhū al-Ḥulayfah. Others said: He was dark-complexioned, broad-shouldered, had two braids, and a gap between his front teeth. On the authority of Abū Hurayrah, who said: When I embraced Islam, the Messenger of Allah ﷺ said, "From whom are you?" I said, "From Daws." He placed his hand on his forehead and said, "I did not think that among Daws there was a man in whom there was any good." On the authority of Abū Hurayrah, who said: I was present with the Messenger of Allah ﷺ at Khaybar. On the authority of Qays, who said: Abū Hurayrah said: I arrived on the day of Khaybar after they had finished the fighting. On the authority of Abū Hurayrah, who said: The Messenger of Allah ﷺ went out and left Sibāʿ b. ʿUrfuṭah as his deputy over Madinah. Abū Hurayrah said: I arrived in Madinah as an emigrant (muhājir) and prayed the dawn prayer behind Sibāʿ. In the first prostration he recited Sūrat Maryam, and in the second, "Woe to the defrauders" (Sūrat al-Muṭaffifīn). Abū Hurayrah said: I said to myself, "Woe to Abū Fulān"—referring to a man in the land of the Azd who had two measures: one he used to measure for himself, and one with which he defrauded people. It is established in Ṣaḥīḥ al-Bukhārī that a servant boy of his went astray on the night after whose morning he met the Messenger of Allah ﷺ, and that he began to chant: O night, how long and wearisome you are, although it delivered me from the abode of unbelief. When he came before the Messenger of Allah ﷺ, he said to him, "This is your servant boy." He said, "He is free for the sake of Allah, Mighty and Majestic." Abū Hurayrah's constant attendance upon the Prophet ﷺ. Abū Hurayrah kept the company of the Messenger of Allah ﷺ after his conversion and never parted from him whether he was present or traveling. He was the most eager of all to hear ḥadīth from him and to acquire understanding from him. He would stay with him on a full stomach. Abū Hurayrah said—after he had once blown his nose in a shirt of his made of linen—"Bravo, bravo! Abū Hurayrah blows his nose in linen! I have seen myself fall down between the pulpit and the rooms from hunger, and a passerby would pass by and say, 'He is possessed by a jinn.' But nothing was wrong with me except hunger. By Allah, besides whom there is no god but He, I would press my liver against the ground from hunger, and I would tie a stone to my stomach from hunger. And I would ask one of them to recite a verse (of the Qur’an) to me, although I knew it better than he did, only so that he would take me along to his house and feed me something." The conversion of the mother of Abū Hurayrah. Abū Kathīr—he is Yazīd b. ʿAbd al-Raḥmān b. Udhaynah al-Suḥaymī, the blind—narrated to me, saying: Abū Hurayrah narrated to me and said to us: By Allah, Allah has not created any believer who hears of me or sees me but that he loves me. I said: How do you know that, O Abū Hurayrah? He said: My mother was an idolatrous woman. I used to call her to Islam, but she refused me. One day I called her, and she made me hear about the Messenger of Allah ﷺ what I hated. So I came to the Messenger of Allah ﷺ weeping and said: O Messenger of Allah, I used to call my mother to Islam, but she refused me. Today I called her, and she made me hear about you what I hated. So pray to Allah to guide the mother of Abū Hurayrah. The Messenger of Allah ﷺ said: "O Allah, guide the mother of Abū Hurayrah." I went out running to give her the good news of the Messenger of Allah's ﷺ supplication. When I reached the door, it was shut, and I heard the splashing of water, and I heard the soft tread of feet—meaning her footsteps. She said: O Abū Hurayrah, stay where you are. Then she opened the door, and she had put on her shift and had been too hasty to don her head-covering. She said: I bear witness that there is no god but Allah, and that Muḥammad is His servant and His Messenger. I returned to the Messenger of Allah ﷺ weeping from joy just as I had wept from sorrow, and I said: O Messenger of Allah, rejoice, for Allah has answered your supplication, and He has guided the mother of Abū Hurayrah. And I said: O Messenger of Allah, pray to Allah to make me and my mother beloved to His believing servants, and to make them beloved to us. The Messenger of Allah ﷺ said: "O Allah, make this servant of Yours and his mother beloved to Your believing servants, and make them beloved to the two of them." Abū Hurayrah said: So Allah has not created any believer who hears of me and does not see me, or who sees my mother, but that he loves me. This ḥadīth is one of the proofs of prophethood, for Abū Hurayrah is beloved to all people, and Allah made his renown widespread through what He decreed of the transmission of this report from him, which he narrated from the Messenger of Allah ﷺ about listening attentively on Friday during the sermon, on the heads of the people in the many and numerous gatherings in all regions. This is something Allah decreed and facilitated of the spread of his renown and people's love for him, ؓ. On the authority of Sālim, the client of the Naṣriyyīn, that he heard Abū Hurayrah say: I heard the Messenger of Allah ﷺ say: "Muḥammad is only a human being; I become angry just as human beings become angry. And I have taken a covenant with You that You will not break with me. Any Muslim man whom I have harmed, insulted, or flogged, make that for him a means of nearness by which he may draw near to You on the Day of Resurrection." Abū Hurayrah said: The Messenger of Allah ﷺ one day raised the whip against me to strike me with it. That he had struck me with it would be dearer to me than red camels, because I hope to be a believer and that the supplication of the Messenger of Allah ﷺ may be answered for me. The abundance of Abū Hurayrah's narration of ḥadīth. On the authority of ʿAbd al-Raḥmān al-Aʿraj, who said: I heard Abū Hurayrah say: You claim that Abū Hurayrah relates many ḥadīths from the Messenger of Allah ﷺ. Allah is the one to whom the promise is made. I was a poor man, serving the Messenger of Allah ﷺ on a full stomach. The Emigrants were occupied with trading in the markets, and the Helpers were occupied with tending their property. I attended a gathering of the Messenger of Allah ﷺ, and he said: "Whoever spreads his cloak until I finish my speech and then draws it back to himself will never forget anything he hears from me." So I spread a striped cloak that I had until he finished his talk, then I drew it back to myself. By Him in whose hand is my soul, I have not forgotten anything I heard from him. It has been said that this was specific to that particular speech, and that he did not forget any of it, as is evidenced by the fact that he forgot some ḥadīths, as is stated plainly in the Ṣaḥīḥ, where he forgot the ḥadīth "There is no contagion and no evil omen," along with his ḥadīth "A sick person should not be brought among healthy ones." It has also been said that this was general for that speech and others. And Allah knows best. On the authority of Abū Hurayrah, that he said: O Messenger of Allah, who will be the most fortunate of people to receive your intercession on the Day of Resurrection? He said: "I thought, O Abū Hurayrah, that no one would ask me about this ḥadīth before you, because of what I have seen of your eagerness for ḥadīth. The most fortunate of people to receive my intercession on the Day of Resurrection will be the one who says 'There is no god but Allah' sincerely from his own self." On the authority of Abū Hurayrah, that he said: I memorized from the Messenger of Allah ﷺ two vessels. As for one of them, I have spread it among the people. As for the other, if I were to spread it, this throat would be cut. The vessel that he did not disclose contained the trials (fitan) and the great battles (malāḥim), and the wars and fighting that occurred among the people and will occur, which if he had reported before their occurrence many people would have hastened to deny him and would have rejected the truth he reported, just as he said: If I were to tell you that you will kill your leader and fight among yourselves with swords, you would not believe me. Various groups of the people of whims, false innovations, and corrupt deeds cling to this ḥadīth, and they attribute that to this bag (jirāb) which Abū Hurayrah did not speak of. They believe that what they are upon was in this bag which Abū Hurayrah did not disclose. There is no proponent of falsehood—despite the contradictions of their sayings and deeds—but that he claims something of this, and all of them lie. For if Abū Hurayrah did not report it, then who after him knew it? Rather, what was in it concerning the trials and great battles was something he and other Companions did report. On the authority of Abū al-Zuʿayziʿah, the scribe of Marwān b. al-Ḥakam, that Marwān summoned Abū Hurayrah and seated him behind the bed, and Marwān began to ask while I wrote, until at the end of the year he summoned him and seated him behind a screen, and began to question him about that book, and he did not add or subtract, nor put forward or delay anything. On the authority of Abū Ṣāliḥ, who said: Abū Hurayrah was one of the best memorizers among the Companions of the Messenger of Allah ﷺ, though he was not the most excellent of them. Al-Rabīʿ said: Al-Shāfiʿī said: Abū Hurayrah was the best memorizer of those who transmitted ḥadīth in his age. On the authority of Makḥūl, who said: The people agreed one night to meet at one of Muʿāwiyah's domed pavilions. They gathered there, and Abū Hurayrah stood up and related to them from the Messenger of Allah ﷺ until morning. On the authority of Hammām b. Munabbih, who said: I heard Abū Hurayrah say: None of the Companions of the Messenger of Allah ﷺ has more ḥadīths from him than I, except for ʿAbd Allāh b. ʿAmr, for he used to write and I did not write. On the authority of al-Sāʾib b. Yazīd, who said: I heard ʿUmar b. al-Khaṭṭāb say to Abū Hurayrah: You must stop relating ḥadīth from the Messenger of Allah ﷺ, or I will send you to the land of Daws. And he said to Kaʿb al-Aḥbār: You must stop relating ḥadīth, or I will send you to the land of monkeys. Abū Zurʿah said: I heard Abū Mushir mention something similar from Saʿīd b. ʿAbd al-ʿAzīz without a full chain. This is to be understood from ʿUmar as his fear that people would misplace ḥadīths, or that they would rely on the ḥadīths of ease (rukhaṣ) that they contained, or that a man who narrates many ḥadīths may fall into some slip or error in his ḥadīths and people would transmit them from him, or something like that. It has come down that ʿUmar later permitted him to narrate. On the authority of Abū Hurayrah, who said: News of my ḥadīth reached ʿUmar, so he sent for me and said: Were you with us on the day we were with the Messenger of Allah ﷺ in the house of so-and-so? I said: Yes, and I knew why you asked me about that. He said: Why did I ask you? I said: The Messenger of Allah ﷺ said on that day: "Whoever lies about me deliberately, let him take his seat in the Fire." He said: Then go and narrate. On the authority of Muḥammad b. ʿAjlān, that Abū Hurayrah used to say: I relate ḥadīths which, if I had spoken of them in the time of ʿUmar—or in ʿUmar's presence—he would have split my head. On the authority of Abū Salamah: I heard Abū Hurayrah say: We were not able to say "The Messenger of Allah ﷺ said" until ʿUmar died. On the authority of al-Zuhrī, who said: ʿUmar said: Reduce your transmission from the Messenger of Allah ﷺ except for what is acted upon. He said: Then Abū Hurayrah would say: Would I have related these ḥadīths to you while ʿUmar was alive? By Allah, then I would have been certain that the whip would strike my back. For ʿUmar used to say: Occupy yourselves with the Qur’an, for the Qur’an is the word of Allah. This is why when he sent Abū Mūsā to Iraq, he said to him: You will come to a people who have in their mosques a humming with the Qur’an like the humming of bees. Leave them as they are, and do not distract them with ḥadīths, and I am your partner in that. This is well known from ʿUmar, ؓ. On the authority of Ibn ʿUmar, that he passed by Abū Hurayrah while he was relating from the Prophet ﷺ that he said: "Whoever follows a funeral and prays over it will have a qīrāṭ, and if he witnesses its burial he will have two qīrāṭs; the qīrāṭ is greater than Uḥud." Ibn ʿUmar said to him: Abū Hirr, look at what you relate from the Messenger of Allah ﷺ. Abū Hurayrah stood up to him and took him to ʿĀʾishah and said to her: O Mother of the Believers, I adjure you by Allah, did you hear the Messenger of Allah ﷺ say: "Whoever follows a funeral and prays over it will have a qīrāṭ, and if he witnesses its burial he will have two qīrāṭs"? She said: By Allah, yes. Abū Hurayrah said: Planting of palm shoots and trading in the markets did not distract me from the Messenger of Allah ﷺ. I sought from the Messenger of Allah ﷺ only a word he would teach me or a morsel he would feed me. Ibn ʿUmar said to him: You, O Abū Hirr, were the most constant of us in attendance upon the Messenger of Allah ﷺ and the most knowledgeable of us of his ḥadīth. Al-Wāqidī said: ʿAbd Allāh b. Nāfiʿ narrated to me from his father, who said: I was with Ibn ʿUmar at the funeral of Abū Hurayrah, walking in front of the bier and uttering many prayers for mercy upon him, and saying: He was one of those who preserved the ḥadīth of the Messenger of Allah ﷺ for the Muslims. It has been narrated that ʿĀʾishah interpreted many ḥadīths of Abū Hurayrah and declared him mistaken in some of them. In the Ṣaḥīḥ it is recorded that she criticized him for pouring out ḥadīth, that is, for narrating too many in a single hour. On the authority of Saʿīd, that ʿĀʾishah said to Abū Hurayrah: You have narrated many ḥadīths from the Messenger of Allah ﷺ, O Abū Hurayrah. He said: By Allah, the kohl-stick and dye did not distract me from him, but I see that those things distracted you from what I have narrated in abundance. She said: Perhaps. On the authority of Abū Rāfiʿ, that a man of Quraysh came to Abū Hurayrah in a fine cloak, swaggering in it, and said: O Abū Hurayrah, you narrate many ḥadīths from the Messenger of Allah ﷺ. Did you hear him say anything about this cloak of mine? He said: By Allah, you people annoy us. Were it not for what Allah took upon the People of the Book—that they should make it clear to people and not conceal it—I would not have related anything to you. I heard Abū al-Qāsim ﷺ say: "A man among those who were before you, while he was swaggering in a fine cloak, Allah caused the earth to swallow him, and he will keep sinking in it until the Hour rises." By Allah, I do not know—perhaps he was of your people, or of your clan. This doubt is from Abū Yaʿlā. And from al-Walīd b. Rabāḥ, who said: I heard Abū Hurayrah saying to Marwān: By God, you are not the governor, and the governor is someone other than you, so leave it alone – meaning when they wanted to bury al-Ḥasan with the Messenger of God ﷺ – but you interfere in what does not concern you. By this you only seek to please one who is absent from you, meaning Muʿāwiyah. He said: Marwān turned to him angrily and said: O Abū Hurayrah, the people have said that you have related too many traditions from the Messenger of God ﷺ, and you arrived only a little before the death of the Prophet ﷺ. Abū Hurayrah replied: Yes, by God, I arrived while the Messenger of God ﷺ was at Khaybar in the year seven, and I was then already more than thirty years old by some years. I stayed with him until he died, going around with him among the houses of his wives and serving him. By God, I was then a poor man, yet I prayed behind him, went on raids and performed the ḥajj with him. By God, I was the most knowledgeable of the people of his traditions. By God, a group of people from Quraysh and the Anṣār had preceded me in his companionship and the Hijrah, and they knew of my constant attendance upon him, so they would ask me about his traditions. Among them were ʿUmar, ʿUthmān, ʿAlī, Ṭalḥah and al-Zubayr. And by God, not one event that occurred in Madinah was hidden from me, nor anyone who loved God and His Messenger, nor anyone who had standing with the Messenger of God ﷺ, nor any companion of his. Abū Bakr was his companion in the cave, while another man the Messenger of God ﷺ expelled from Madinah, refusing to let him dwell alongside him – alluding to Abū Marwān, al-Ḥakam b. Abī al-ʿĀṣ. Then Abū Hurayrah said: Let Abū ʿAbd al-Malik ask me about this and its like, for he will find with me abundant knowledge and speech about it. He said: And by God, after that Marwān continued to fall short before Abū Hurayrah, to be wary of him, to fear him, and to fear his retorts. In another narration, Abū Hurayrah said to Marwān: I embraced Islam and made Hijrah by choice and willingly, and I loved the Messenger of God ﷺ with intense love. But you are the people of the abode and the place of the call: you expelled the caller from his land, harmed him and his companions, and your acceptance of Islam was delayed until a time that was hateful to you. So Marwān regretted his words to him and became wary of him. And from ʿUthmān b. ʿUrwah, from his father – that is, ʿUrwah b. al-Zubayr b. al-ʿAwwām – who said: My father al-Zubayr said to me: Bring me near this Yamānī – meaning Abū Hurayrah – for he relates many traditions from the Messenger of God ﷺ. He said: So I brought him near to him, and Abū Hurayrah began narrating, while al-Zubayr kept saying: He spoke truthfully; he erred; he spoke truthfully; he erred. He said: I said: O father, what is this saying of yours, “He spoke truthfully; he erred”? He said: O my son, that he heard these traditions from the Messenger of God ﷺ I do not doubt, but some of them he placed in their proper contexts, and some of them he placed in contexts other than their own. And from Abū Anas b. Abī ʿĀmir, who said: I was with Ṭalḥah b. ʿUbayd Allāh when a man entered and said: O Abū Muḥammad, by God, we do not know whether this Yamānī is more knowledgeable about the Messenger of God ﷺ than you all, or whether he attributes to the Messenger of God ﷺ what he did not say. Ṭalḥah said: By God, we do not doubt that he heard from the Messenger of God ﷺ what we did not hear, and knew what we did not know. We were wealthy men with houses and families, and we would come to the Messenger of God ﷺ at the two ends of the day and then return. But he was a poor man with no wealth and no family, and his hand was always with the hand of the Messenger of God ﷺ, and he went around with him wherever he went. So we do not doubt that he knew what we did not know and heard what we did not hear. And from Ashʿath b. Sulaym, from his father, who said: I heard Abū Ayyūb narrating from Abū Hurayrah, and it was said to him: You are a companion of the Messenger of God ﷺ, and yet you narrate from Abū Hurayrah? He said: Abū Hurayrah heard what we did not hear, and that I narrate from him is dearer to me than that I narrate from the Messenger of God ﷺ – meaning what I did not hear directly from him. And from Bukayr b. al-Ashajj, who said: Busr b. Saʿīd said to us: Fear God and be cautious with ḥadīth. For by God, I have seen us sitting with Abū Hurayrah while he would narrate from the Messenger of God ﷺ and also narrate to us from Kaʿb al-Aḥbār. Then he would get up, and I would hear some of those who were with us making the ḥadīth of the Messenger of God ﷺ into that of Kaʿb, and the ḥadīth of Kaʿb into that of the Messenger of God ﷺ. In another version: he would make what Kaʿb said into a saying of the Messenger of God ﷺ, and what the Messenger of God ﷺ said into a saying of Kaʿb. So fear God and be cautious in ḥadīth. The Worship of Abū Hurayrah Abū Hurayrah, ؓ, was on a great side of truthfulness, memorization, piety, worship, asceticism, and righteous deeds. From Abū ʿUthmān al-Nahdī, who said: Abū Hurayrah would stand in prayer for a third of the night, his wife for a third, and his daughter for a third. One would stand and then wake the other, then the other would wake yet another. In the two Ṣaḥīḥs it is reported from him that he said: My dear friend ﷺ enjoined upon me to fast three days of each month, to pray the two rakʿahs of Ḍuḥā, and to perform witr before sleeping. Ibn Jurayj said, from someone who narrated to him: Abū Hurayrah said: I divide the night into three parts: one part for reciting the Qurʾān, one part in which I sleep, and one part in which I recollect the traditions of the Messenger of God ﷺ. From Abū Ayyūb, who said: Abū Hurayrah had a place of prayer in his private chamber, a place of prayer in his house, a place of prayer in his room, and a place of prayer at the door of his dwelling. When he went out he prayed in all of them, and when he came in he prayed in all of them. ʿIkrimah said: Abū Hurayrah would glorify God twelve thousand times every day, and he would say: I glorify Him according to the amount of my blood-money. From Maymūn b. Abī Maysarah, who said: Abū Hurayrah had two cries every day. At the beginning of the day he would say: The night has gone, the day has come, and the family of Pharaoh have been presented to the Fire. And in the evening he would say: The day has gone, the night has come, and the family of Pharaoh have been presented to the Fire. No one heard his voice except that he sought refuge with God from the Fire. From Abū Hurayrah, who said: Do not ever envy a wicked man for a blessing, for behind him is a relentless pursuer; his pursuit is Jahannam: “Whenever it abates, We increase for them the blaze” [al-Isrāʾ: 97]. From Sulaym b. Ḥayyān, who said: I heard my father narrate from Abū Hurayrah, who said: I grew up an orphan, migrated as a poor man, and was a hired laborer for the daughter of Ghazwān for food for my stomach and the pace of my feet. I sang for them when they rode, and gathered firewood when they halted. Praise be to God who made the religion a support and made Abū Hurayrah an imam. From Abū Salamah, who said: Abū Hurayrah and Abū Dharr said: A chapter of knowledge that we learn is dearer to us than a thousand supererogatory rakʿahs, and a chapter that we teach – whether we act upon it or not – is dearer to us than a hundred supererogatory rakʿahs. And they both said: We heard the Messenger of God ﷺ say: “When death comes to a seeker of knowledge while he is in this state, he dies as a martyr.” This is a strange ḥadīth from this chain. More than one narrator related from Abū Hurayrah that he used to seek refuge in his prostration from committing adultery, stealing, disbelieving, or committing a major sin. It was said to him: Do you fear that? He said: What can make me feel safe while Iblīs is alive and the Turner of hearts turns them however He wills? His daughter said to him: O father, the girls reproach me, saying: Why does your father not adorn you with gold? He said: O my little daughter, say to them: My father fears for me the heat of the flame. Abū Hurayrah said: I came to ʿUmar b. al-Khaṭṭāb and stood while he was glorifying God after the prayer, so I waited for him. When he finished, I drew near to him and said: Teach me to recite some verses from the Book of God – though I wanted nothing but food. He said: So he taught me verses from Sūrat Āl ʿImrān. When he reached his family he entered and left me at the door and was slow to return, so I said to myself: He is taking off his clothes and then will order food for me. But I saw nothing. When it grew long upon me, I got up and walked away. Then the Messenger of God ﷺ met me and spoke to me, saying: “O Abū Hurayrah, the odor of your mouth tonight is intense.” I said: Yes, O Messenger of God, I have remained fasting and have not yet broken my fast, and I find nothing with which to break it. He said: “Come along.” So I went with him until he came to his house. He called a black slave girl of his and said: “Bring us that bowl.” She brought us a bowl containing a small amount of food, which I think was barley that had been eaten from, with a little remaining at its sides, and it was scant. I pronounced the name of God and began to follow it with my fingers, and I ate until I was full. From Abū Hurayrah, that he said: This refuse heap is the ruin of your worldly life and your hereafter – meaning desires and what they eat. Saʿīd b. Abī Hind said, from Abū Hurayrah, that the Messenger of God ﷺ said to him: “Will you not ask me for some of these spoils that your companions ask me for?” I said: I ask you to teach me some of what God has taught you. He said: So I took off a striped cloak that was on my back and spread it between me and him, until it was as if I could see lice crawling on it. He narrated to me until he had completed his speech, then he said: “Gather it to yourself and tie it up.” So I awoke and did not drop a single letter of what he had narrated to me. Abū ʿUthmān al-Nahdī said: I said to Abū Hurayrah: How do you fast? He said: I fast three days at the beginning of the month, so that if something happens to me, I have the reward of my month. From Abū ʿUthmān al-Nahdī, that Abū Hurayrah was on a journey with a group of people. When they halted, they laid out the eating cloth and sent for him to eat with them. He said: I am fasting. When they had nearly finished eating, he came and began to eat. The people began looking at their messenger whom they had sent to him, and he said to them: I see you looking at me. By God, he told me that he was fasting. Abū Hurayrah said: He spoke the truth. I heard the Messenger of God ﷺ say: “Fasting the month of patience and fasting three days of each month is fasting for a lifetime.” I have already fasted three days from the beginning of the month, so I am one who breaks his fast in God's lightening and one who fasts in God's multiplication, mighty and glorious is He. From Abū Hurayrah, that when he and his companions fasted they would sit in the mosque, and they said: We purify our fast. From Farqad al-Sabakhī, who said: Abū Hurayrah would circumambulate the House while saying: Woe to me from my belly; if I fill it, it oppresses me, and if I starve it, it weakens me. ʿAbd Allāh b. Aḥmad narrated from Abū Hurayrah that he had a thread with twelve thousand knots with which he would glorify God before sleeping. In another narration: two thousand knots, and he would not sleep until he glorified God with it. This is more sound than the former. When death came to him, he wept. It was said to him: What makes you weep? He said: I am not weeping over this world of yours, but I weep over the length of my journey and the paucity of my provisions. I have risen upon an ascent that descends to either Paradise or the Fire, and I do not know to which of them I will be taken. From Abū Hurayrah, who said: When you decorate your mosques and adorn your copies of the Qurʾān, then destruction is upon you. Al-Ṭabarānī narrated from Maʿmar, who said: It reached me from Abū Hurayrah that when he passed by a funeral he would say: Depart, for we are leaving early, or go early, for we are departing later. It is an eloquent admonition and a swift heedlessness. The first goes and the last remains, having no sense. From ʿAbd al-Muʾmin b. ʿAbd Allāh al-Sadūsī, who said: I heard Abū Yazīd al-Madanī say: Abū Hurayrah stood on the pulpit of the Messenger of God ﷺ one step below the station of the Messenger of God ﷺ and said: Woe to the Arabs from an evil that has drawn near; woe to them from the rule of boys, who judge among them by whims and kill in anger. From Abū Hurayrah, who said: I had fifteen dates. I broke my fast on five, ate the pre-dawn meal with five, and kept five for my breaking of the fast. From Abū al-Mutawakkil, that Abū Hurayrah and his family had a black slave girl who wearied them with her work. One day he raised a whip against her, then said: Were it not for retaliation on the Day of Resurrection, I would have struck you with it. But I shall sell you to one who will pay me your price when I am most in need of it. Go, for you are free for the sake of God, mighty and glorious is He. From Abū Salamah, that Abū Hurayrah fell ill. I entered to visit him and said: O God, heal Abū Hurayrah. He said: O God, do not return it. Then he said: O Abū Salamah, a time is about to come upon people when death will be dearer to one of them than red gold. ʿAṭāʾ narrated from Abū Hurayrah, who said: When you see six things, then if one of you holds his soul in his hand let him release it, for that is why I wish for death, fearing that it may overtake me: when fools are given command, judicial decisions are sold, blood is treated lightly, ties of kinship are severed, the police force becomes numerous, and a generation arises that takes the Qurʾān as musical instruments. From Yazīd b. Ziyād al-Quraẓī, that Thaʿlabah b. Abī Mālik al-Quraẓī narrated to him that Abū Hurayrah came through the market carrying a bundle of firewood – and he was then governor for Marwān b. al-Ḥakam – and said: Make way for the governor, O son of Abī Mālik. I said: May God have mercy on you, this is enough. He said: Make way for the governor, and the bundle was upon him. He had excellences, virtues, noble deeds, fine speech, and abundant admonitions. He embraced Islam, as we have mentioned, in the year of Khaybar. The Sending of Abū Hurayrah to al-Baḥrayn He kept close to the Messenger of God ﷺ and did not part from him except when he sent him with al-ʿAlāʾ b. al-Ḥaḍramī to al-Baḥrayn, entrusting him to his care. Al-ʿAlāʾ made him a muezzin before him, and Abū Hurayrah said to him: Do not precede me in saying “Āmīn,” O governor. ʿUmar b. al-Khaṭṭāb later appointed him over it during his rule, and he took an accounting from him along with all the other governors. From Ibn Sīrīn, that ʿUmar appointed Abū Hurayrah over al-Baḥrayn, and he arrived with ten thousand. ʿUmar said to him: Have you taken these funds exclusively for yourself, O enemy of God and enemy of His Book? Abū Hurayrah said: I am not an enemy of God nor an enemy of His Book, but I am an enemy of whoever is an enemy of them. ʿUmar said: Then where did these come from to you? He said: Horses that were bred, produce and slaves of mine, and grants that came to me in succession. They investigated and found him as he had said. Later, ʿUmar summoned him to appoint him again, but he refused to work for him. ʿUmar said to him: You dislike office, though one better than you sought it: Yūsuf ﷺ sought it. He said: Yūsuf was a prophet, son of a prophet, son of a prophet, son of a prophet, whereas I am Abū Hurayrah b. Umaymah, and I fear three and two. ʿUmar said: Why did you not say five? He said: I fear that I may speak without knowledge, judge without justice, or that my back may be beaten, my wealth seized, and my honor reviled. Another source mentioned that ʿUmar fined him twelve thousand for his first term of office, and that is why he refused the second time. The appointment of Abū Hurayrah as governor of Madinah by Muʿāwiyah From Muḥammad b. Ziyād, who said: Muʿāwiyah would send Abū Hurayrah to govern Madinah, and when he became angry with him he would dismiss him and appoint Marwān b. al-Ḥakam. When Abū Hurayrah came to Marwān, he [Marwān] prevented him from entering, so he dismissed Marwān and Abū Hurayrah returned. He said to his client: “Whoever comes to you, do not turn him away, but bar Marwān.” When Marwān came, the servant pushed him in the chest, and he did not enter except after great effort. When he entered, he said: “The servant barred us from you.” Abū Hurayrah said to him: “You are the most deserving of people not to be angry at that.” What is well known is that Marwān was the one who used to appoint Abū Hurayrah as his deputy over the governorship of Madinah, but that was only with Muʿāwiyah's permission in that matter. God knows best. From Abū Rāfiʿ: Marwān would sometimes appoint Abū Hurayrah as his deputy over Madinah, and he would ride a donkey and meet a man and say: “Make way, the amīr has come,” meaning himself. He would pass by children playing at night the game of the Bedouins, and they would not notice him until he threw himself among them and kicked with his feet as if he were insane, so the children would be startled by him and flee. Abū Rāfiʿ said: Sometimes Abū Hurayrah would invite me to his evening meal, and he would say: “Leave the ʿirāq for the amīr,” meaning the pieces of meat. He said: I would look, and behold it was bread soaked in broth with oil. Abū al-Zuʿayziʿah, the scribe of Marwān, said: Marwān sent Abū Hurayrah one hundred dinars, and the next day he sent to him: “I made a mistake; I did not intend them for you, but rather for someone else.” Abū Hurayrah said: “I have already given them away. When my stipend comes out, take it from it.” He had in fact given them as charity. Marwān only intended to test him. From Saʿīd b. al-Musayyab, who said: When Muʿāwiyah gave Abū Hurayrah, he was silent, and when he withheld from him, he spoke. More than one transmitted from Abū Hurayrah that a young man came to him and said: “O Abū Hurayrah, I woke up fasting, then I entered upon my father, and he brought me bread and meat, and I ate forgetfully.” He said: “A meal that God fed you; no blame upon you.” He said: “Then I entered a house of my family and milk of a milch camel was brought, and I drank it forgetfully.” He said: “No blame upon you.” He said: “Then I slept, and when I woke up I drank water” — and in another transmission: “and had intercourse forgetfully” — so Abū Hurayrah said: “You, O son of my brother, have not accustomed yourself to fasting.” The death of Abū Hurayrah More than one transmitted that when death came to him, he wept. It was said to him: “What makes you weep?” He said: “At the scantiness of provisions and the hardship of the desert crossing, and I am upon the steep descent; either to Paradise or to Fire, and I do not know to which of the two I shall come.” From Saʿīd b. Abī Saʿīd al-Maqburī, who said: Marwān entered upon Abū Hurayrah during the illness in which he died and said: “May God heal you, O Abū Hurayrah.” Abū Hurayrah said: “O God, I love meeting You, so love meeting me.” He said: Marwān had not reached the companions of the sandgrouse before Abū Hurayrah died. From ʿUmayr b. Hāniʾ, who said: Abū Hurayrah said: “O God, do not let me reach the year sixty.” He said: He died in it or a year before it. Thus said al-Wāqidī: that he died in the year fifty-nine at seventy-eight years of age. Al-Wāqidī said: He is the one who prayed over ʿĀʾishah in Ramadan and over Umm Salamah in Shawwāl in the year fifty-nine, then Abū Hurayrah died after the two of them in that year. Thus he said, but the correct view is that Umm Salamah remained after Abū Hurayrah. More than one said that he died in the year fifty-nine. It was said: fifty-eight — and it was said: fifty-seven — but the well-known [date] is fifty-nine. They said: Al-Walīd b. ʿUtbah b. Abī Sufyān, the governor of Madinah, prayed over him, and among the people were Ibn ʿUmar, Abū Saʿīd, and a multitude. That was at the time of the afternoon prayer. His death was in his house at al-ʿAqīq, and he was carried to Madinah, and he prayed over him, then he was buried in al-Baqīʿ. May God have mercy on him and be pleased with him. Al-Walīd b. ʿUtbah wrote to Muʿāwiyah about the death of Abū Hurayrah, and Muʿāwiyah wrote to him: “Look to his heirs and be good to them, and turn over to them ten thousand dirhams, and be good to their neighbors, and do them kindness, for he was among those who supported ʿUthmān and was with him in the house.” May God Almighty have mercy on him. ʿAbd Allāh b. Buḥaynah ʿAbd Allāh b. Mālik b. al-Qishb — his name is Jundab b. Naḍlah b. ʿAbd Allāh b. Rāfiʿ al-Azdī, Abū Muḥammad, confederate of Banū al-Muṭṭalib, known as Ibn Buḥaynah, and she is his mother Buḥaynah bt. al-Aratt, whose name is al-Ḥārith b. al-Muṭṭalib b. ʿAbd Manāf. He embraced Islam early and accompanied the Messenger of God ﷺ. He was a devout worshipper, given to much fasting and night prayer, and he was among those who fasted perpetually all the time. Ibn Saʿd said: He used to alight at Baṭn Rīm, thirty miles from Madinah. He died during Marwān's governorship the second time, between the years fifty-four and fifty-eight. It is remarkable that Ibn al-Jawzī transmitted from the words of Muḥammad b. Saʿd, then mentioned his death in this year, meaning the year fifty-nine. God knows best. Qays b. Saʿd b. ʿUbādah Qays b. Saʿd b. ʿUbādah al-Anṣārī al-Khazrajī, a noble Companion like his father. He has a hadith in the two Ṣaḥīḥs — that is, standing for the funeral — and he has a hadith in the Musnad about fasting on ʿĀshūrāʾ, and the hadith of washing the Messenger of God ﷺ in their house, and other things. He served the Messenger of God ﷺ for ten years. It is established in Ṣaḥīḥ al-Bukhārī from Anas, who said: Qays b. Saʿd was to the Prophet ﷺ in the position of the chief of the guard to the commander. He carried the banner of the Messenger of God ﷺ in some of the expeditions, and he appointed him over the alms. When the Messenger of God ﷺ sent Abū ʿUbaydah b. al-Jarrāḥ with three hundred of the Emigrants and Helpers, and the great hardship befell them, Qays b. Saʿd slaughtered for them nine camels, until they found that beast on the seashore, and they ate from it and stayed with it for a month until they grew fat. Qays was a obeyed master, generous, praised, and brave. ʿAlī appointed him as deputy over Egypt, and with his cunning, deception, and politics he opposed Muʿāwiyah and ʿAmr b. al-ʿĀṣ. Muʿāwiyah kept working against him until ʿAlī dismissed him from Egypt and appointed over it Muḥammad b. Abī Bakr al-Ṣiddīq. Muʿāwiyah made light of him and kept at him until he took Egypt from him, as we mentioned earlier. Qays stayed with ʿAlī and witnessed with him Ṣiffīn and al-Nahrawān, and he remained with him until he was killed. Then he went to Madinah, and when the word was united upon Muʿāwiyah, he came to him to pledge allegiance, as his companions pledged allegiance. ʿAbd al-Razzāq said, from Ibn ʿUyaynah, who said: Qays b. Saʿd came to Muʿāwiyah to pledge allegiance as his companions had pledged. Muʿāwiyah said to him: “You too, Qays, join the bridle against me with those who have joined it? By God, I had wished that you would not come to this day except with one of my painful claws having seized you.” Qays said to him: “And I, by God, was reluctant to stand in this place and greet you with this greeting.” Muʿāwiyah said to him: “Why? Are you anything but a rabbi of the rabbis of the Jews?” Qays said to him: “And you, O Muʿāwiyah, were an idol of the idols of the Age of Ignorance; you entered Islam reluctantly and left it willingly.” Muʿāwiyah said: “O God, forgive. Stretch out your hand.” Qays b. Saʿd said to him: “If you wish, you may add and I may add.” Mūsā b. ʿUqbah said: An old woman said to Qays: “I complain to you of the scarcity of rats.” Qays said: “How excellent this metaphor! Fill her house with bread, meat, clarified butter, and dates.” Others said: He had a large bowl that was carried about wherever he moved, and a caller would call out for him: “Come to the meat and the tharīd.” His father and grandfather before him used to do as he did. ʿUrwah b. al-Zubayr said: Qays b. Saʿd sold land to Muʿāwiyah for ninety thousand, then he came to Madinah and his caller announced: “Whoever wants a loan, let him come.” He loaned fifty thousand of it and gave away the rest. Then he fell ill after that, and his visitors became few. He said to his wife Quraybah bt. Abī ʿAtīq, the sister of Abū Bakr al-Ṣiddīq: “I see the fewness of my visitors in this illness of mine, and I consider that because of what I have against people in loans.” So he sent to every man to whom he had lent his written note and gave them what he had against them. It was said: He ordered his caller to announce: “Whoever has a debt owed to Qays b. Saʿd is released from it.” By evening the threshold of his door was broken from the multitude of visitors. He used to say: “O God, provide me with wealth and noble deeds, for noble deeds are not sound except with wealth.” Sufyān al-Thawrī said: A man borrowed thirty thousand from Qays b. Saʿd, and when he came to repay him, Qays said to him: “We are a people who, when we give someone something, do not take it back.” Al-Haytham b. ʿAdī said: Three men disagreed at the Kaʿbah about the most generous of the people of their time. One of them said: ʿAbd Allāh b. Jaʿfar. Another said: Qays b. Saʿd. The other said: ʿArābah al-Awsī. They argued about that until their clamor rose at the Kaʿbah. A man said to them: “Let each of you go to the man he claims is more generous than others, and see what he gives him, and let judgment be based on what is seen.” The companion of ʿAbd Allāh b. Jaʿfar went to him and found that he had put his foot in the stirrup to go to one of his estates. He said to him: “O cousin of the Messenger of God, a wayfarer cut off from his journey.” He said: He took his foot out of the stirrup and said: “Put your foot and mount it, for it is yours with all that is on it, and take what is in the saddlebag, and do not be beguiled away from the sword, for it is one of the swords of ʿAlī.” He returned to his companions with a great she-camel, and in the saddlebag were four thousand dinars, cloaks of silk brocade, and other things, and the most noble of that was the sword of ʿAlī b. Abī Ṭālib ؓ. The companion of Qays b. Saʿd went to him and found him sleeping. A slave girl said to him: “What is your need with him?” He said: “A wayfarer cut off from his journey.” She said: “Your need is easier than waking him. This is a purse containing seven hundred dinars; there is no other wealth in Qays's house today. Go to our master at the camel watering places and take for yourself a she-camel and a slave, and go well guided.” When Qays awoke from his sleep, the slave girl informed him of what she had done, and he freed her in gratitude for her deed, and said: “Why did you not wake me so that I might give him what would suffice him? Perhaps what you gave him does not meet his need.” The companion of ʿArābah al-Awsī went to him and found that he had come out of his house intending to pray, leaning on two slaves, his sight having failed. He said to him: “O ʿArābah.” He said: “Speak.” He said: “A wayfarer cut off from his journey.” He said: He let go of the two slaves, then clapped his right hand on his left, and said: “Oh, oh! By God, I have not risen in the morning nor come to evening while the rights [of others] have left anything of ʿArābah's wealth, but take the two of them,” meaning the two slaves. The man said: “I will not do that.” He said: “If you do not take them, they are free, so if you wish, free them, and if you wish, take them.” He went on feeling for the wall with his hand. He said: So he took the two and came with them. He said: The people judged that Ibn Jaʿfar had been generous with great wealth, and that was not deemed extraordinary for him, except that the sword was the noblest of it; and that Qays was one of the generous ones — his slave girl disposed of his wealth without his knowledge, and he approved of what she did and freed her, and the words he spoke. They unanimously agreed that the most generous of the three was ʿArābah al-Awsī, because it was the utmost effort of one of little means. Sufyān al-Thawrī said, from Abū Ṣāliḥ, who said: Saʿd b. ʿUbādah divided his wealth among his children and went to Syria, where he died. A child was born to him after his death, so Abū Bakr and ʿUmar came to Qays b. Saʿd and said: “Your father divided his wealth and did not know of this child, as it was still in the womb, so assign him a share with you.” Qays said: “I will not change what Saʿd did, but my share is his.” From Maʿbad b. Khālid, who said: Qays b. Saʿd would always be like this, raising his index finger — meaning, supplicating. From Qays b. Saʿd, who said: Were it not that I heard the Messenger of God ﷺ say: “Cunning and deception are in the Fire,” I would have been among the most cunning of this nation. Al-Zuhrī said: The cunning men of the Arabs when the strife arose were five: Muʿāwiyah, ʿAmr b. al-ʿĀṣ, al-Mughīrah b. Shuʿbah, Qays b. Saʿd, and ʿAbd Allāh b. Budayl. The latter two were with ʿAlī, and al-Mughīrah was in seclusion in al-Ṭāʾif until the two arbiters ruled, then he went over to Muʿāwiyah. It was mentioned earlier that Muḥammad b. Abī Ḥudhayfah had seized Egypt and expelled from it ʿAbd Allāh b. Saʿd b. Abī Sarḥ, the deputy of ʿUthmān after ʿAmr b. al-ʿĀṣ. ʿAlī confirmed him over it for a short time, then dismissed him and appointed Qays b. Saʿd. When Qays entered it, he conducted himself in it with good conduct and kept it under control, and that was in the year thirty-six. His affair weighed heavily upon Muʿāwiyah and ʿAmr b. al-ʿĀṣ, so they wrote to him to be with them against ʿAlī, but he refused, and he showed the people that he was sincerely advising them, so the news spread until it reached ʿAlī, who dismissed him and sent to Egypt al-Ashtar al-Nakhaʿī. Al-Ashtar died at al-Ramlah before reaching it, so ʿAlī sent Muḥammad b. Abī Bakr. His affair was light upon Muʿāwiyah and ʿAmr, and they kept at it until they took the Egyptian lands from him. Muḥammad b. Abī Bakr was killed and burned in the carcass of a donkey. Qays went to Madinah, then went to ʿAlī at al-Kūfah, and he was with him in his wars until ʿAlī was killed, then he was at the head of al-Ḥasan's vanguard. When al-Ḥasan pledged allegiance to Muʿāwiyah, that grieved Qays, and he refused to obey Muʿāwiyah. Then he journeyed to Madinah, then came to Muʿāwiyah in a delegation of the Anṣār, and he pledged allegiance to Muʿāwiyah after reproach and harsh words. Then Muʿāwiyah honored him, gave him precedence, and he enjoyed favor with him. While he was with the delegations at Muʿāwiyah's court, a letter came from the king of the Byzantines to Muʿāwiyah saying: “Send me the trousers of the tallest man of the Arabs.” Muʿāwiyah said to Qays: “I think we have need of your trousers.” Qays was extremely tall, such that none of the tallest men reached his chest. Qays rose and stepped aside, then took off his trousers and threw them to Muʿāwiyah. Muʿāwiyah said to him: “May God have mercy on you, I did not mean this. Why did you not go to your house and then send them to us?” Thereupon Qays began to recite: I intended by it that the people should know that it is the sirwāl of Qays, while the delegations are witnesses, And that they should not say that Qays was absent and that this is the sirwāl of an ʿĀdī which Thamūd fostered, And that I am indeed a chief of the Yemeni tribe, and people are none but a chief and one who is led. So scheme against them with one like me; verily one like me is harsh upon them, and my stature among men is excessive. My origin and my father have given me precedence among the people, and an arm by which I surpass men, extended. He said: Then Muʿāwiyah ordered the tallest man in the delegation, and he placed it over his nose, and it fell to the ground. In another narration: The king of the Byzantines sent to Muʿāwiyah two men from his army, claiming that one of them was the strongest of the Byzantines and the other the tallest of the Byzantines, and that if in your army there is anyone who surpasses them in the strength of this one and the height of that one, I will send you such-and-such captives and such-and-such gifts; and if there is not in your army anyone who resembles them, then make a truce with me for three years. When they came before Muʿāwiyah, he said, "Who will deal with this strong one?" They said, "None can handle him except one of two men: either Muḥammad b. al-Ḥanafiyyah or ʿAbd Allāh b. al-Zubayr." So Muḥammad b. al-Ḥanafiyyah was brought, and he is the son of ʿAlī b. Abī Ṭālib. When the people gathered before Muʿāwiyah, Muʿāwiyah said to him, "Do you know why I sent for you?" He said, "No." So he mentioned to him the matter of the Byzantine and the severity of his strength. Then he said to him, "What do you want?" He said, "You sit for me or I sit for you, and you give me your hand or I give you my hand; whichever of us is able to move the other from his place overcomes him, otherwise he is overcome." So he said to him, "What do you want? You sit or I sit?" The Byzantine said to him, "Rather, you sit." So Muḥammad b. al-Ḥanafiyyah sat down and gave the Byzantine his hand. The Byzantine strove with all the strength he could muster to remove him from his place or to move him so as to make him stand, but he was unable to do that, and he found no way to it. At that, he overcame the Byzantine, and it became clear to those with him among the delegations from the lands of the Byzantines that he had prevailed. Then Muḥammad b. al-Ḥanafiyyah stood up and said to the Byzantine, "Sit for me." So he sat down and gave Muḥammad his hand. It was not long before he made him stand quickly, raised him into the air, then threw him to the ground. Muʿāwiyah was greatly delighted by that. Then Qays b. Saʿd arose, withdrew from the people, took off his sirwāl, and gave it to that tall Byzantine, who put it on; it reached up to his nipples while its ends dragged on the ground. The Byzantines acknowledged defeat, and their king sent what he had obligated himself to give to Muʿāwiyah. The Anṣār reproached Qays b. Saʿd for taking off his sirwāl in the presence of the people, and he recited the preceding poetry in apology to them, and so that it would be a more binding proof that would be established against the Byzantines and more decisive against what they attempted. From ʿAmr b. Dīnār, who said: Qays b. Saʿd was a huge, bulky man with a small head, having a beard on his chin; when he rode a donkey, his feet would drag on the ground. Al-Wāqidī, Khalīfah b. Khayyāṭ, and others said: He died in Madinah at the end of the caliphate of Muʿāwiyah. Ibn al-Jawzī mentioned his death in this year, so we followed him in that. Maʿqil b. Yasār b. ʿAbd Allāh Maʿqil b. Yasār b. ʿAbd Allāh, Abū ʿAbd Allāh. It is also said: Abū ʿAlī, al-Muzanī: He accompanied the Messenger of Allah ﷺ, witnessed al-Ḥudaybiyyah, and lifted the branches of the tree from the Messenger of Allah ﷺ on the day he took the pledge from its people. ʿUmar appointed him over al-Baṣrah, and he dug the canal named after him: Nahr Maʿqil, and built a house in al-Baṣrah and settled in it. From al-Ḥasan, who said: ʿUbayd Allāh b. Zinād entered upon Maʿqil b. Yasār during the illness in which he died and said, "I shall relate to you a ḥadīth I heard from the Messenger of Allah ﷺ: 'Whoever Allah appoints as a shepherd over a flock and he does not surround it with sincere counsel will not find the scent of Paradise, and its scent is found from a distance of a hundred years' journey.'" Ibn Ziyād said, "Would that you had told me before today!" Maʿqil said, "Today, even if I were not in this condition of mine, I would not have related it to you." Hind bt. Abī Umayyah Hind bt. Abī Umayyah, whose name was Suhayl, and she is Umm Salamah: She was married to Abū Salamah and emigrated with him to Abyssinia and bore him children. He died leaving her, and the Messenger of Allah ﷺ married her in the year four of the Hijrah. She died in this year, Abū Hurayrah prayed over her, and she was buried in al-Baqīʿ. She was eighty-four years old on the day she died. Abū Maḥdhūrah al-Jumaḥī In this year Abū Maḥdhūrah al-Jumaḥī, the muʾadhdhin of the Messenger of Allah ﷺ in Makkah, died. He continued to call the adhān there until he died, and his descendants after him. It is also said that he died in the year sixty-nine.
Tarikh (al-Tabari) 2195No grade recorded
ثُمَّ دَخَلَتْ سَنَةُ سِتِّينَ فَمِنَ الْحَوَادِثِ فِيهَا: غَزْوَةُ مَالِكِ بْنِ عُبَيْدِ اللَّهِ سُورِيَّةَ ، وَدُخُولُ جُنَادَةَ بْنِ أَبِي أُمَيَّةَ رُودُسَ ، وَهَدْمُهُ مَدِينَتَهَا فِي قَوْلِ الْوَاقِدِيِّ.
✧ Then the year sixty entered. Among the events in it: The military expedition of Mālik b. ʿUbayd Allāh to Syria, and the entry of Junādah b. Abī Umayyah into Rhodes, and his demolition of its city, according to the statement of al-Wāqidī.
Tarikh (al-Tabari) 2196No grade recorded
بَيْعَةِ يَزِيدَ يَزِيدَ بْنِ مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ وَيُكَنَّى أَبَا خَالِدٍ، وُلِدَ سَنَةَ سِتٍّ وَعِشْرِينَ هُوَ وَعَبْدُ الْمَلِكِ، وَأُمُّهُ مَيْسُونُ بِنْتُ بَحْدَلٍ، وَكَانَ لَهُ أَوْلَادٌ جَمَاعَةٌ، فَمِنْهُمْ: مُعَاوِيَةُ ابْنُهُ، وَوَلِيَ الْخِلَافَةَ بَعْدَهُ أَيَّامًا. وَمِنْهُمْ: عَاتِكَةُ، تَزَوَّجَهَا عَبْدُ الْمَلِكِ بْنِ مَرْوَانَ، فَوَلَدَتْ لَهُ أَرْبَعَةَ أَوْلَادٍ، وَهَذِهِ عَاتِكَةُ كَانَ لَهَا اثْنَا عَشَرَ مَحْرَمًا كُلُّهُمْ خُلَفَاءُ: أَبُوهَا يَزِيدُ، وَجَدُّهَا مُعَاوِيَةُ، وَأَخُوهَا مُعَاوِيَةُ بْنُ يَزِيدَ، وَزَوْجُهَا عَبْدُ الْمَلِكِ، وَحَمُوهَا مَرْوَانُ بْنُ الْحَكَمِ، وَابْنُهَا يَزِيدُ بْنُ عَبْدِ الْمَلِكِ، وَابْنُ أَبِيهَا الْوَلِيدُ بْنُ يَزِيدَ، وَبَنُو زَوْجِهَا: الْوَلِيدُ، وَسُلَيْمَانُ، وَهِشَامٌ، وَابْنَا ابْنِ زَوْجِهَا: يَزِيدُ وَإِبْرَاهِيمُ، ابْنَا الْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ. وَلَمْ يَتَّفِقْ مِثْلُ هَذَا لِامْرَأَةٍ سِوَاهَا. وَقَدْ أَسْنَدَ يَزِيدُ بْنُ مُعَاوِيَةَ الْحَدِيثَ، فَرَوَى عَنْ أَبِيهِ، عَنْ رَسُولِ اللَّهِ ﷺ. وَإِسْنَادُنَا إِلَيْهِ مُتَّصِلٌ، غَيْرَ أَنَّ الْإِمَامَ أَحْمَدَ سُئِلَ: أَيُرْوَى عَنْ يَزِيدَ الْحَدِيثُ ؟ فَقَالَ: لَا، وَلَا كَرَامَةَ، فَلِذَلِكَ امْتَنَعْنَا أَنْ نُسْنِدَ عَنْهُ. وقِيلَ: فِي رَجَبٍ مِنْ سنة ستين بُويِعَ يَزِيدُ بِالْخِلَافَةِ بَعْدَ مَوْتِ أَبِيهِ، عَلَى مَا سَبَقَ مِنَ الْخِلَافِ فِيهِ، فَلَمَّا تَوَلَّى كَانَ عَلَى الْمَدِينَةِ الْوَلِيدُ بْنُ عُتْبَةَ بْنِ أَبِي سُفْيَانَ، وَعَلَى مَكَّةَ عَمْرُو بْنُ سَعِيدِ بْنِ الْعَاصِ، وَعَلَى الْبَصْرَةِ عُبَيْدُ اللَّهِ بْنُ زِيَادٍ، وَعَلَى الْكُوفَةِ النُّعْمَانُ بْنُ بَشِيرٍ، وَلَمْ يَكُنْ لِيَزِيدَ هِمَّةٌ إِلَّا بَيْعَةُ النَّفَرِ الَّذِينَ أَبَوْا عَلَى مُعَاوِيَةَ بَيْعَتَهُ، فَكَتَبَ إِلَى الْوَلِيدِ يُخْبِرُهُ بِمَوْتِ مُعَاوِيَةَ، وَكِتَابًا آخَرَ صَغِيرًا فِيهِ: أَمَّا بَعْدُ فَخُذْ حُسَيْنًا وَعَبْدَ اللَّهِ بْنَ عُمَرَ وَابْنَ الزُّبَيْرِ بِالْبَيْعَةِ أَخْذًا لَيْسَ فِيهِ رُخْصَةٌ حَتَّى يُبَايِعُوا، وَالسَّلَامُ. فَلَمَّا أَتَاهُ نَعْيُ مُعَاوِيَةَ فُظِعَ بِهِ وَكَبُرَ عَلَيْهِ وَبَعَثَ إِلَى مَرْوَانَ بْنِ الْحَكَمِ فَدَعَاهُ. وَكَانَ مَرْوَانُ عَامِلًا عَلَى الْمَدِينَةِ مِنْ قَبْلِ الْوَلِيدِ، فَلَمَّا قَدِمَهَا الْوَلِيدُ كَانَ مَرْوَانُ يَخْتَلِفُ إِلَيْهِ مُتَكَارِهًا، فَلَمَّا رَأَى الْوَلِيدُ ذَلِكَ مِنْهُ شَتَمَهُ عِنْدَ جُلَسَائِهِ، فَبَلَغَ ذَلِكَ مَرْوَانَ فَانْقَطَعَ عَنْهُ وَلَمْ يَزَلْ مُصَارِمًا لَهُ حَتَّى جَاءَ نَعْيُ مُعَاوِيَةَ، فَلَمَّا عَظُمَ عَلَى الْوَلِيدِ هَلَاكُهُ وَمَا أَمَرَ بِهِ مِنْ بَيْعَةِ هَؤُلَاءِ النَّفَرِ، اسْتَدْعَى مَرْوَانَ فَلَمَّا قَرَأَ الْكِتَابَ بِمَوْتِ مُعَاوِيَةَ اسْتَرْجَعَ وَتَرَحَّمَ عَلَيْهِ، وَاسْتَشَارَهُ الْوَلِيدُ كَيْفَ يَصْنَعُ. قَالَ: أَرَى أَنْ تَدْعُوَهُمُ السَّاعَةَ وَتَأْمُرَهُمْ بِالْبَيْعَةِ، فَإِنْ فَعَلُوا قَبِلْتَ مِنْهُمْ وَكَفَفْتَ عَنْهُمْ، وَإِنْ أَبَوْا ضَرَبْتَ أَعْنَاقَهُمْ قَبْلَ أَنْ يَعْلَمُوا بِمَوْتِ مُعَاوِيَةَ، فَإِنَّهُمْ إِنْ عَلِمُوا بِمَوْتِهِ وَثَبَ كُلُّ رَجُلٍ مِنْهُمْ بِنَاحِيَةٍ وَأَظْهَرَ الْخِلَافَ وَدَعَا إِلَى نَفْسِهِ، أَمَّا ابْنُ عُمَرَ فَلَا يَرَى الْقِتَالَ وَلَا يُحِبُّ أَنْ يَلِيَ عَلَى النَّاسِ إِلَّا أَنْ يُدْفَعَ إِلَيْهِ هَذَا الْأَمْرُ عَفْوًا. فَأَرْسَلَ الْوَلِيدُ عَبْدَ اللَّهِ بْنَ عَمْرِو بْنِ عُثْمَانَ، وَهُوَ غُلَامٌ حَدَثٌ، إِلَى الْحُسَيْنِ وَابْنِ الزُّبَيْرِ يَدْعُوهُمَا، فَوَجَدَهُمَا فِي الْمَسْجِدِ وَهُمَا جَالِسَانِ، فَأَتَاهُمَا فِي سَاعَةٍ لَمْ يَكُنِ الْوَلِيدُ يَجْلِسُ فِيهَا لِلنَّاسِ فَقَالَ: أَجِيبَا الْأَمِيرَ. فَقَالَا: انْصَرِفِ، الْآنَ نَأْتِيهِ. وَقَالَ ابْنُ الزُّبَيْرِ لِلْحُسَيْنِ: مَا تَرَاهُ بَعَثَ إِلَيْنَا فِي هَذِهِ السَّاعَةِ الَّتِي لَمْ يَكُنْ يَجْلِسُ فِيهَا ؟ فَقَالَ الْحُسَيْنُ: أَظُنُّ أَنَّ طَاغِيَتَهُمْ قَدْ هَلَكَ فَبَعَثَ إِلَيْنَا لِيَأْخُذَنَا بِالْبَيْعَةِ قَبْلَ أَنْ يَفْشُوَ فِي النَّاسِ الْخَبَرُ. فَقَالَ: وَأَنَا مَا أَظُنُّ غَيْرَهُ، فَمَا تُرِيدُ أَنْ تَصْنَعَ ؟ قَالَ الْحُسَيْنُ: أَجْمَعُ فِتْيَانِي السَّاعَةَ ثُمَّ أَمْشِي إِلَيْهِ وَأُجْلِسُهُمْ عَلَى الْبَابِ وَأَدْخُلُ عَلَيْهِ. قَالَ: فَإِنِّي أَخَافُهُ عَلَيْكَ إِذَا دَخَلْتَ. قَالَ: لَا آتِيهِ إِلَّا وَأَنَا قَادِرٌ عَلَى الِامْتِنَاعِ. فَقَامَ فَجَمَعَ إِلَيْهِ أَصْحَابَهُ وَأَهْلَ بَيْتِهِ ثُمَّ أَقْبَلَ عَلَى بَابِ الْوَلِيدِ وَقَالَ لِأَصْحَابِهِ: إِنِّي دَاخِلٌ فَإِذَا دَعَوْتُكُمْ أَوْ سَمِعْتُمْ صَوْتِي قَدْ عَلَا فَادْخُلُوا عَلَيَّ بِأَجْمَعِكُمْ وَإِلَّا فَلَا تَبْرَحُوا حَتَّى أَخْرُجَ إِلَيْكُمْ. ثُمَّ دَخَلَ فَسَلَّمَ، وَمَرْوَانُ عِنْدَهُ، فَقَالَ الْحُسَيْنُ: الصِّلَةُ خَيْرٌ مِنَ الْقَطِيعَةِ، وَالصُّلْحُ خَيْرٌ مِنَ الْفَسَادِ ، وَقَدْ آنَ لَكُمَا أَنْ تَجْتَمِعَا، أَصْلَحَ اللَّهُ ذَاتَ بَيْنِكُمَا، وَجَلَسَ، فَأَقْرَأَهُ الْوَلِيدُ الْكِتَابَ، وَنَعَى لَهُ مُعَاوِيَةَ وَدَعَاهُ إِلَى الْبَيْعَةِ، فَاسْتَرْجَعَ الْحُسَيْنُ وَتَرَحَّمَ عَلَى مُعَاوِيَةَ وَقَالَ: أَمَّا الْبَيْعَةُ فَإِنَّ مِثْلِي لَا يُبَايِعُ سِرًّا وَلَا يُجْتَزَأُ بِهَا مِنِّي سِرًّا، فَإِذَا خَرَجْتَ إِلَى النَّاسِ وَدَعَوْتَهُمْ لِلْبَيْعَةِ وَدَعَوْتَنَا مَعَهُمْ كَانَ الْأَمْرُ وَاحِدًا. فَقَالَ الْوَلِيدُ، وَكَانَ يُحِبُّ الْعَافِيَةَ: انْصَرِفْ. فَقَالَ لَهُ مَرْوَانُ: لَئِنْ فَارَقَكَ السَّاعَةَ وَلَمْ يُبَايِعْ لَا قَدَرْتَ مِنْهُ عَلَى مِثْلِهَا أَبَدًا حَتَّى تَكْثُرَ الْقَتْلَى بَيْنَكُمْ وَبَيْنَهُ، احْبِسْهُ فَإِنْ بَايَعَ وَإِلَّا ضَرَبْتَ عُنُقَهُ. فَوَثَبَ عِنْدَ ذَلِكَ الْحُسَيْنُ وَقَالَ: ابْنَ الزَّرْقَاءِ أَأَنْتَ تَقْتُلُنِي أَمْ هُوَ ؟ كَذَبْتَ وَاللَّهِ وَلَؤُمْتَ ! ثُمَّ خَرَجَ حَتَّى أَتَى مَنْزِلَهُ. فَقَالَ مَرْوَانُ لِلْوَلِيدِ: عَصَيْتَنِي، لَا وَاللَّهِ لَا يُمَكِّنُكَ مِنْ نَفْسِهِ بِمِثْلِهَا أَبَدًا، فَقَالَ الْوَلِيدُ: وَبِّخْ غَيْرَكَ يَا مَرْوَانُ، وَاللَّهِ مَا أُحِبُّ أَنَّ لِي مَا طَلَعَتْ عَلَيْهِ الشَّمْسُ وَغَرَبَتْ عَنْهُ مِنْ مَالِ الدُّنْيَا وَمُلْكِهَا وَأَنِّي قَتَلْتُ حُسَيْنًا إِنْ قَالَ لَا أُبَايِعُ، وَاللَّهِ إِنِّي لَأَظُنَّ أَنَّ امْرَأً يُحَاسَبُ بِدَمِ الْحُسَيْنِ لَخَفِيفُ الْمِيزَانِ عِنْدَ اللَّهِ يَوْمَ الْقِيَامَةِ. قَالَ مَرْوَانُ: قَدْ أَصَبْتَ. يَقُولُ لَهُ هَذَا وَهُوَ غَيْرُ حَامِدٍ لَهُ عَلَى رَأْيِهِ. وَأَمَّا ابْنُ الزُّبَيْرِ فَقَالَ: الْآنَ آتِيكُمْ. ثُمَّ أَتَى دَارَهُ فَكَمَنَ فِيهَا، ثُمَّ بَعَثَ إِلَيْهِ الْوَلِيدُ فَوَجَدَهُ قَدْ جَمَعَ أَصْحَابَهُ وَاحْتَرَزَ، فَأَلَحَّ عَلَيْهِ الْوَلِيدُ وَهُوَ يَقُولُ: أَمْهِلُونِي. فَبَعَثَ إِلَيْهِ الْوَلِيدُ مَوَالِيهِ، فَشَتَمُوهُ وَقَالُوا لَهُ: يَا ابْنَ الْكَاهِلِيَّةِ لَتَأْتِيَنَّ الْأَمِيرَ أَوْ لَيَقْتُلَنَّكَ ! فَقَالَ لَهُمْ: وَاللَّهِ لَقَدِ اسْتَرَبْتُ لِكَثْرَةِ الْإِرْسَالِ، فَلَا تُعَجِّلُونِي حَتَّى أَبْعَثَ إِلَى الْأَمِيرِ مَنْ يَأْتِينِي بِرَأْيِهِ. فَبَعَثَ إِلَيْهِ أَخَاهُ جَعْفَرَ بْنَ الزُّبَيْرِ، فَقَالَ: رَحِمَكَ اللَّهُ، كُفَّ عَنْ عَبْدِ اللَّهِ فَإِنَّكَ قَدْ أَفْزَعْتَهُ وَذَعَرْتَهُ وَهُوَ يَأْتِيكَ غَدًا إِنْ شَاءَ اللَّهُ تَعَالَى، فَمُرْ رُسُلَكَ فَلْيَنْصَرِفُوا عَنْهُ. فَبَعَثَ إِلَيْهِمْ فَانْصَرَفُوا. خروج عبد الله بن الزبير إلى مكة وَخَرَجَ ابْنُ الزُّبَيْرِ مِنْ لَيْلَتِهِ فَأَخَذَ طَرِيقَ الْفُرْعِ هُوَ وَأَخُوهُ جَعْفَرٌ لَيْسَ مَعَهُمَا ثَالِثٌ وَسَارَا نَحْوَ مَكَّةَ، فَسَرَّحَ الرِّجَالَ فِي طَلَبِهِ فَلَمْ يُدْرِكُوهُ، فَرَجَعُوا وَتَشَاغَلُوا بِهِ عَنِ الْحُسَيْنِ لَيْلَتَهُمْ، ثُمَّ أَرْسَلَ الرِّجَالَ إِلَى الْحُسَيْنِ فَقَالَ لَهُمْ: أَصْبِحُوا ثُمَّ تَرَوْنَ وَنَرَى، وَكَانُوا يُبْقُونَ عَلَيْهِ، فَكَفُّوا عَنْهُ، فَسَارَ مِنْ لَيْلَتِهِ: وَكَانَ مَخْرَجُ ابْنِ الزُّبَيْرِ قَبْلَهُ بِلَيْلَةٍ، وَأَخَذَ مَعَهُ بَنِيهِ وَإِخْوَتَهُ وَبَنِي أَخِيهِ وَجُلَّ أَهْلِ بَيْتِهِ إِلَّا مُحَمَّدَ ابْنَ الْحَنَفِيَّةِ فَإِنَّهُ قَالَ لَهُ: يَا أَخِي أَنْتَ أَحَبُّ النَّاسِ إِلَيَّ وَأَعَزُّهُمْ عَلَيَّ وَلَسْتُ أَذَّخِرُ النَّصِيحَةَ لِأَحَدٍ مِنَ الْخَلْقِ أَحَقَّ بِهَا مِنْكَ، تَنَحَّ بِبَيْعَتِكَ عَنْ يَزِيدَ وَعَنِ الْأَمْصَارِ مَا اسْتَطَعْتَ وَابْعَثْ رُسُلَكَ إِلَى النَّاسِ وَادْعُهُمْ إِلَى نَفْسِكَ فَإِنْ بَايَعُوا لَكَ حَمِدْتَ اللَّهَ عَلَى ذَلِكَ، وَإِنْ أَجْمَعَ النَّاسُ عَلَى غَيْرِكَ لَمْ يَنْقُصِ اللَّهُ بِذَلِكَ دِينَكَ وَلَا عَقْلَكَ وَلَا تَذْهَبُ بِهِ مُرُوءَتُكَ وَلَا فَضْلُكَ، إِنِّي أَخَافُ أَنْ تَأْتِيَ مِصْرًا وَجَمَاعَةً مِنَ النَّاسِ فَيَخْتَلِفُوا عَلَيْكَ، فَمِنْهُمْ طَائِفَةٌ مَعَكَ وَأُخْرَى عَلَيْكَ، فَيَقْتَتِلُونَ فَتَكُونُ لِأَوَّلِ الْأَسِنَّةِ، فَإِذَا خَيْرُ هَذِهِ الْأُمَّةِ كُلِّهَا نَفْسًا وَأَبًا وَأُمًّا أَضْيَعُهَا دَمًا وَأَذَلُّهَا أَهْلًا. قَالَ الْحُسَيْنُ: فَأَيْنَ أَذْهَبُ يَا أَخِي ؟ قَالَ: انْزِلْ مَكَّةَ فَإِنِ اطْمَأَنَّتْ بِكَ الدَّارُ فَبِسَبِيلِ ذَلِكَ، وَإِنْ نَأْتِ بِكَ لَحِقْتَ بِالرِّمَالِ وَشَعَفِ الْجِبَالِ وَخَرَجْتَ مِنْ بَلَدٍ إِلَى بَلَدٍ حَتَّى تَنْظُرَ إِلَى مَا يَصِيرُ أَمْرُ النَّاسِ، وَيَفْرُقَ لَكَ الرَّأْيُ، فَإِنَّكَ أَصْوَبُ مَا يَكُونُ رَأْيًا وَأَحْزَمُهُ عَمَلًا حِينَ تَسْتَقْبِلُ الْأُمُورَ اسْتِقْبَالًا، وَلَا تَكُونُ الْأُمُورُ عَلَيْكَ أَبَدًا أَشْكَلَ مِنْهَا حِينَ تَسْتَدْبِرُهَا. قَالَ: يَا أَخِي قَدْ نَصَحْتَ وَأَشْفَقْتَ، وَأَرْجُو أَنْ يَكُونَ رَأْيُكَ سَدِيدًا وَمُوَفَّقًا إِنْ شَاءَ اللَّهُ. ثُمَّ دَخَلَ الْمَسْجِدَ وَهُوَ يَتَمَثَّلُ بُقُولِ يَزِيدَ بْنِ مُفَرِّغٍ: لَا ذَعَرْتُ السَّوَامَ فِي شَفَقِ الصُّبْ حِ مُغِيرًا وَلَا دُعِيتُ يَزِيدَا يَوْمَ أُعْطَى مِنَ الْمَهَانَةِ ضَيْمًا وَالْمَنَايَا يَرْصُدْنَنِي أَنْ أَحِيدَا خروج الحسين إلى مكة وَلَمَّا سَارَ الْحُسَيْنُ نَحْوَ مَكَّةَ قَرَأَ: فَخَرَجَ مِنْهَا خَائِفًا يَتَرَقَّبُ الْآيَةَ. فَلَمَّا دَخَلَ مَكَّةَ قَرَأَ: وَلَمَّا تَوَجَّهَ تِلْقَاءَ مَدْيَنَ الْآيَةَ. ثُمَّ إِنَّ الْوَلِيدَ أَرْسَلَ إِلَى ابْنِ عُمَرَ لِيُبَايِعَ فَقَالَ: إِذَا بَايَعَ النَّاسُ بَايَعْتُ، فَتَرَكُوهُ وَكَانُوا لَا يَتَخَوَّفُونَهُ. وَقِيلَ: إِنَّ ابْنَ عُمَرَ كَانَ هُوَ وَابْنُ عَبَّاسٍ بِمَكَّةَ فَعَادَا إِلَى الْمَدِينَةِ، فَلَقِيَهُمَا الْحُسَيْنُ وَابْنُ الزُّبَيْرِ فَسَأَلَاهُمَا: مَا وَرَاءَكُمَا ؟ فَقَالَا: مَوْتُ مُعَاوِيَةَ وَبَيْعَةُ يَزِيدَ. فَقَالَ ابْنُ عُمَرَ: لَا تُفَرِّقَا جَمَاعَةَ الْمُسْلِمِينَ. وَقَدِمَ هُوَ وَابْنُ عَبَّاسٍ الْمَدِينَةَ. فَلَمَّا بَايَعَ النَّاسُ بَايَعَا. قَالَ: وَدَخَلَ ابْنُ الزُّبَيْرِ مَكَّةَ وَعَلَيْهَا عَمْرُو بْنُ سَعِيدٍ، فَلَمَّا دَخَلَهَا قَالَ: أَنَا عَائِذٌ بِالْبَيْتِ. وَلَمْ يَكُنْ يُصَلِّي بِصَلَاتِهِمْ وَلَا يَفِيضُ بِإِفَاضَتِهِمْ، وَكَانَ يَقِفُ هُوَ وَأَصْحَابُهُ نَاحِيَةً.
✧ The pledge of allegiance to Yazīd Yazīd b. Muʿāwiyah b. Abī Sufyān He was given the kunyah Abū Khālid, born in the year twenty-six, he and ʿAbd al-Malik. His mother was Maysūn bt. Baḥdal. He had a number of children, among them his son Muʿāwiyah, who assumed the caliphate after him for a few days. Among them was ʿĀtikah, whom ʿAbd al-Malik b. Marwān married, and she bore him four children. This ʿĀtikah had twelve maḥrams, all of them caliphs: her father Yazīd, her grandfather Muʿāwiyah, her brother Muʿāwiyah b. Yazīd, her husband ʿAbd al-Malik, her father-in-law Marwān b. al-Ḥakam, her son Yazīd b. ʿAbd al-Malik, the son of her father al-Walīd b. Yazīd, and the sons of her husband: al-Walīd, Sulaymān, Hishām, and the two sons of the son of her husband: Yazīd and Ibrāhīm, the two sons of al-Walīd b. ʿAbd al-Malik. The like of this never came together for any woman other than her. Yazīd b. Muʿāwiyah transmitted ḥadīth, narrating from his father, from the Messenger of Allah ﷺ. Our chain of transmission to him is connected, except that Imām Aḥmad was asked: Is ḥadīth to be narrated from Yazīd? He said: No, and no honor. For that reason we refrained from transmitting with a chain through him. It is said: In Rajab of the year sixty, Yazīd was given the pledge of allegiance to the caliphate after the death of his father, according to what preceded regarding the dispute about him. When he took office, al-Walīd b. ʿUtbah b. Abī Sufyān was governor of al-Madīnah, ʿAmr b. Saʿīd b. al-ʿĀṣ of Makkah, ʿUbayd Allāh b. Ziyād of al-Baṣrah, and al-Nuʿmān b. Bashīr of al-Kūfah. Yazīd's only concern was the pledge of allegiance of the group who had refused to pledge to Muʿāwiyah. He wrote to al-Walīd informing him of the death of Muʿāwiyah, and another small letter containing: To proceed: take the pledge of allegiance from Ḥusayn, ʿAbd Allāh b. ʿUmar, and Ibn al-Zubayr, taking it in a manner that allows no concession, until they pledge. Peace. When the news of Muʿāwiyah's death reached him, it appalled him and weighed heavily upon him, and he sent for Marwān b. al-Ḥakam and summoned him. Marwān had been governor of al-Madīnah before al-Walīd. When al-Walīd arrived, Marwān used to come to him reluctantly. When al-Walīd saw that from him, he reviled him in the presence of his companions. That reached Marwān, so he cut himself off from him and remained estranged from him until the news of Muʿāwiyah's death came. When the death of Muʿāwiyah and what he had ordered regarding the pledge of these individuals loomed large upon al-Walīd, he summoned Marwān. When he read the letter about the death of Muʿāwiyah, he said, “To Allah we belong and to Him we return,” and asked mercy for him. Al-Walīd consulted him about what to do. He said: I think you should summon them this very hour and command them to pledge allegiance. If they do so, accept it from them and hold back from them. If they refuse, strike their necks before they learn of the death of Muʿāwiyah. For if they learn of his death, every man among them will leap to a corner, show opposition, and call to himself. As for Ibn ʿUmar, he does not favor fighting and does not love to be in authority over the people unless this matter is handed to him without effort. Al-Walīd sent ʿAbd Allāh b. ʿAmr b. ʿUthmān, a young boy, to Ḥusayn and Ibn al-Zubayr to summon them. He found them in the mosque, sitting. He came to them at an hour when al-Walīd did not usually sit for the people and said: Answer the governor. They said: Go away, we will come to him now. Ibn al-Zubayr said to Ḥusayn: What do you think he has sent for us at this hour in which he does not usually sit? Ḥusayn said: I think their tyrant has perished, and he has sent for us to take the pledge from us before the news spreads among the people. He said: I think nothing else. What do you intend to do? Ḥusayn said: I will gather my young men now, then go to him and seat them at the door, and I will enter upon him. He said: I fear him for you when you enter. He said: I will not come to him unless I am able to defend myself. He rose, gathered his companions and the people of his house, then came to the door of al-Walīd and said to his companions: I am entering. If I call you or you hear my voice rise, enter upon me all together; otherwise do not move until I come out to you. Then he entered and greeted. Marwān was with him. Ḥusayn said: Maintaining ties is better than severing them, and reconciliation is better than corruption. It is time for you two to come together. May Allah set right what is between you. And he sat. Al-Walīd read him the letter, announced the death of Muʿāwiyah to him, and called him to pledge allegiance. Ḥusayn said, “To Allah we belong and to Him we return,” and asked mercy for Muʿāwiyah, and said: As for the pledge, someone like me does not pledge secretly, nor is a secret pledge from me sufficient. When you go out to the people and call them to pledge and call us with them, the matter will be one. Al-Walīd, who loved peace, said: Go away. Marwān said to him: If he leaves you now without pledging, you will never have the like of this opportunity with him until many are slain between you and him. Detain him. If he pledges, then good; otherwise strike his neck. At that Ḥusayn leaped up and said: Son of al-Zarqāʾ! Will you kill me or he? You have lied, by Allah, and acted basely! Then he went out until he reached his house. Marwān said to al-Walīd: You have disobeyed me. No, by Allah, he will never give you the like of this opportunity again. Al-Walīd said: Blame someone else, O Marwān. By Allah, I would not love to have all that the sun rises and sets upon of worldly wealth and dominion and that I had killed Ḥusayn if he said, “I will not pledge.” By Allah, I think that a man who is held to account for the blood of Ḥusayn will be light in the scale with Allah on the Day of Resurrection. Marwān said: You have done right. He said this to him while not praising him for his opinion. As for Ibn al-Zubayr, he said: I will come to you now. Then he went to his house and hid in it. Al-Walīd sent to him and found that he had gathered his companions and taken precautions. Al-Walīd pressed him, and he kept saying: Give me time. Al-Walīd sent his mawālī to him. They insulted him and said to him: O son of the soothsayer woman, you will come to the governor or he will kill you! He said to them: By Allah, I have become suspicious because of the frequency of messengers. Do not rush me until I send to the governor someone to bring me his opinion. He sent his brother Jaʿfar b. al-Zubayr to him, who said: May Allah have mercy on you, desist from ʿAbd Allāh, for you have alarmed and frightened him, and he will come to you tomorrow, if Allah Almighty wills. Order your messengers to go away from him. So he sent to them, and they went away. The departure of ʿAbd Allāh b. al-Zubayr to Makkah Ibn al-Zubayr departed that night, taking the road of al-Furʿ, he and his brother Jaʿfar, with no third with them, and they traveled toward Makkah. He dispatched men in pursuit of him, but they did not catch him. They returned and were occupied with him that night to the neglect of Ḥusayn. Then he sent men to Ḥusayn, and Ḥusayn said to them: Wait until morning, then you will see and we will see. They were sparing toward him, so they held back from him. He traveled that night: Ibn al-Zubayr's departure was a night before his. He took with him his sons, brothers, nephews, and most of the people of his house, except Muḥammad b. al-Ḥanafiyyah, for he said to him: O my brother, you are the most beloved of people to me and the dearest of them to me. I do not withhold advice from anyone more deserving of it than you. Withdraw with your pledge from Yazīd and from the garrison towns as much as you can. Send your messengers to the people and call them to yourself. If they pledge to you, praise Allah for that. If the people unite upon someone other than you, Allah does not thereby diminish your religion or your intellect, nor does your manliness or your excellence vanish. I fear that you will come to a garrison town and a group of people, and they will differ over you. Among them will be a faction with you and another against you, and they will fight, and you will be the first target of spears. Then the best of this entire community in soul, father, and mother would be the most wasted in blood and the most humiliated in family. Ḥusayn said: Where shall I go, O my brother? He said: Dismount at Makkah. If the abode is settled for you, then that is the way of it. If it rejects you, join the sands and the mountain peaks and go from land to land until you see what becomes of the people's affair, and judgment becomes clear to you. You are most sound in judgment and most resolute in action when you face matters head-on. Matters are never more obscure to you than when you turn your back on them. He said: O my brother, you have advised and shown compassion. I hope your judgment is sound and guided, if Allah wills. Then he entered the mosque, reciting the verses of Yazīd b. Mufarrigh: I did not startle the grazing herds in the twilight of dawn as a raider, nor was I called Yazīd On a day when I was given humiliation as an injury, while destinies lie in wait for me should I turn aside. The departure of Ḥusayn to Makkah When Ḥusayn traveled toward Makkah, he recited: “So he departed from it, fearful and vigilant” [28:21]. When he entered Makkah, he recited: “And when he turned his face toward Midian” [28:22]. Then al-Walīd sent to Ibn ʿUmar to pledge allegiance. He said: When the people pledge, I will pledge. So they left him, for they did not fear him. It is said that Ibn ʿUmar and Ibn ʿAbbās were in Makkah, and they returned to al-Madīnah. Ḥusayn and Ibn al-Zubayr met them and asked: What is behind you? They said: The death of Muʿāwiyah and the pledge to Yazīd. Ibn ʿUmar said: Do not divide the community of the Muslims. He and Ibn ʿAbbās arrived in al-Madīnah. When the people pledged, they both pledged. He said: Ibn al-Zubayr entered Makkah, whose governor was ʿAmr b. Saʿīd. When he entered, he said: I seek refuge with the House. He would not pray with their prayer nor perform the ifāḍah with their ifāḍah; he and his companions would stand apart in a corner.
Tarikh (al-Tabari) 2197No grade recorded
عَزْلِ الْوَلِيدِ عَنِ الْمَدِينَةِ وَوِلَايَةِ عَمْرِو بْنِ سَعِيدٍ فِي هَذِهِ سنة ستين عُزِلَ الْوَلِيدُ بْنُ عُتْبَةَ عَنِ الْمَدِينَةِ، عَزَلَهُ يَزِيدُ، وَاسْتَعْمَلَ عَلَيْهَا عَمْرَو بْنَ سَعِيدٍ الْأَشْدَقَ، فَقَدِمَهَا فِي رَمَضَانَ، فَدَخَلَ عَلَيْهِ أَهْلُ الْمَدِينَةِ، وَكَانَ عَظِيمَ الْكِبَرِ، وَاسْتَعْمَلَ عَلَى شُرْطَتِهِ عَمْرَو بْنَ الزُّبَيْرِ لِمَا كَانَ بَيْنَهُ وَبَيْنَ أَخِيهِ عَبْدِ اللَّهِ مِنَ الْبَغْضَاءِ، فَأَرْسَلَ إِلَى نَفَرٍ مِنْ أَهْلِ الْمَدِينَةِ فَضَرَبَهُمْ ضَرْبًا شَدِيدًا لِهَوَاهُمْ فِي أَخِيهِ عَبْدِ اللَّهِ، مِنْهُمْ: أَخُوهُ الْمُنْذِرُ بْنُ الزُّبَيْرِ، وَابْنُهُ مُحَمَّدُ بْنُ الْمُنْذِرِ، وَعَبْدُ الرَّحْمَنِ بْنُ الْأَسْوَدِ بْنِ عَبْدِ يَغُوثَ، وَعُثْمَانُ بْنُ عَبْدِ اللَّهِ بْنِ حَكِيمِ بْنِ حِزَامٍ، وَمُحَمَّدُ بْنُ عَمَّارِ بْنِ يَاسِرٍ، وَغَيْرُهُمْ، فَضَرَبَهُمُ الْأَرْبَعِينَ إِلَى الْخَمْسِينَ إِلَى السِّتِينَ. فَاسْتَشَارَ عَمْرُو بْنُ سَعِيدٍ عَمْرَو بْنَ الزُّبَيْرِ فِيمَنْ يُرْسِلُهُ إِلَى أَخِيهِ. فَقَالَ: لَا تُوَجِّهْ إِلَيْهِ رَجُلًا أَنَكَأَ لَهُ مِنِّي. فَجَهَّزَ مَعَهُ النَّاسَ وَفِيهِمْ أُنَيْسُ بْنُ عَمْرٍو الْأَسْلَمِيُّ فِي سَبْعِمِائَةٍ، فَجَاءَ مَرْوَانُ بْنُ الْحَكَمِ إِلَى عَمْرِو بْنِ سَعِيدٍ فَقَالَ لَهُ: لَا تَغْزُ مَكَّةَ وَاتَّقِ اللَّهَ وَلَا تُحِلَّ حُرْمَةَ الْبَيْتِ وَخَلُّوا ابْنَ الزُّبَيْرِ فَقَدْ كَبِرَ وَلَهُ سِتُّونَ سَنَةً وَهُوَ لَجُوجٌ. فَقَالَ عَمْرُو بْنُ الزُّبَيْرِ: وَاللَّهِ لَنَغْزُوَنَّهُ فِي جَوْفِ الْكَعْبَةِ عَلَى رَغْمِ أَنْفِ مِنْ رَغِمَ. وَأَتَى أَبُو شُرَيْحٍ الْخُزَاعِيُّ إِلَى عَمْرٍو فَقَالَ لَهُ: لَا تَغْزُ مَكَّةَ فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: إِنَّمَا أُذِنَ لِي بِالْقِتَالِ فِيهَا سَاعَةً مِنْ نَهَارٍ ثُمَّ عَادَتْ كَحُرْمَتِهَا بِالْأَمْسِ. فَقَالَ لَهُ عَمْرٌو: نَحْنُ أَعْلَمُ بِحُرْمَتِهَا مِنْكَ أَيُّهَا الشَّيْخُ. فَسَارَ أُنَيْسٌ فِي مُقَدِّمَتِهِ. وَقِيلَ: إِنَّ يَزِيدَ كَتَبَ إِلَى عَمْرِو بْنِ سَعِيدٍ لِيُرْسِلَ عَمْرَو بْنَ الزُّبَيْرِ إِلَى أَخِيهِ عَبْدِ اللَّهِ، فَفَعَلَ، فَأَرْسَلَهُ وَمَعَهُ جَيْشٌ نَحْوُ أَلْفَيْ رَجُلٍ، فَنَزَلَ أُنَيْسٌ بِذِي طُوًى وَنَزَلَ عَمْرٌو بِالْأَبْطَحِ، فَأَرْسَلَ عَمْرٌو إِلَى أَخِيهِ: بِرَّ يَمِينَ يَزِيدَ، وَكَانَ حَلَفَ أَنْ لَا يَقْبَلَ بَيْعَتَهُ إِلَّا أَنْ يُؤْتِيَ بِهِ فِي جَامِعَةٍ، وَيُقَالُ: حَتَّى أَجْعَلَ فِي عُنُقِكَ جَامِعَةً مِنْ فِضَّةٍ لَا تُرَى، وَلَا يَضْرِبُ النَّاسُ بَعْضَهُمْ بَعْضًا فَإِنَّكَ فِي بَلَدٍ حَرَامٍ. فَأَرْسَلَ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ عَبْدَ اللَّهِ بْنَ صَفْوَانَ نَحْوَ أُنَيْسٍ فِيمَنْ مَعَهُ مِنْ أَهْلِ مَكَّةَ مِمَّنِ اجْتَمَعَ إِلَيْهِ، فَهَزَمَهُ ابْنُ صَفْوَانَ بِذِي طُوًى وَأَجْهَزَ عَلَى جَرِيحِهِمْ وَقَتَلَ أُنَيْسَ بْنَ عَمْرٍو وَسَارَ مُصْعَبُ بْنُ عَبْدِ الرَّحْمَنِ إِلَى عَمْرِو بْنِ الزُّبَيْرِ، فَتَفَرَّقَ عَنْ عَمْرٍو أَصْحَابُهُ، فَدَخَلَ دَارَ ( ابْنِ ) عَلْقَمَةَ، فَأَتَاهُ أَخُوهُ عُبَيْدَةُ فَأَجَارَهُ، ثُمَّ أَتَى عَبْدَ اللَّهِ فَقَالَ لَهُ: إِنِّي قَدْ أَجَرْتُ عَمْرًا، فَقَالَ: أَتُجِيرُ مِنْ حُقُوقِ النَّاسِ ! هَذَا مَا لَا يَصْلُحُ وَمَا أَمَرْتُكَ أَنْ تُجِيرَ هَذَا الْفَاسِقَ الْمُسْتَحِلَّ لِحُرُمَاتِ اللَّهِ. ثُمَّ أَقَادَ عَمْرًا مِنْ كُلِّ مَنْ ضَرَبَهُ إِلَّا الْمُنْذِرَ وَابْنَهُ فَإِنَّهُمَا أَبَيَا أَنْ يَسْتَقِيدَا، وَمَاتَ تَحْتَ السِّيَاطِ.
✧ The dismissal of al-Walīd from Madinah and the governorship of ʿAmr b. Saʿīd In this year sixty AH al-Walīd b. ʿUtbah was dismissed from Madinah; Yazīd dismissed him and appointed over it ʿAmr b. Saʿīd al-Ashdaq. He arrived there in Ramaḍān, and the people of Madinah entered upon him. He was of great age. He appointed over his shurṭah ʿAmr b. al-Zubayr because of the hatred that existed between him and his brother ʿAbd Allāh. He sent for a number of the people of Madinah and had them flogged severely because of their inclination toward his brother ʿAbd Allāh. Among them were his brother al-Mundhir b. al-Zubayr, his son Muḥammad b. al-Mundhir, ʿAbd al-Raḥmān b. al-Aswad b. ʿAbd Yaghūth, ʿUthmān b. ʿAbd Allāh b. Ḥakīm b. Ḥizām, and Muḥammad b. ʿAmmār b. Yāsir, and others. He had them flogged from forty to fifty to sixty lashes. ʿAmr b. Saʿīd consulted ʿAmr b. al-Zubayr about whom he should send against his brother. He said: Do not send against him a man more harmful to him than me. So he equipped the people with him, among them Unays b. ʿAmr al-Aslamī with seven hundred. Marwān b. al-Ḥakam came to ʿAmr b. Saʿīd and said to him: Do not raid Makkah; fear God and do not violate the sanctity of the House. Leave Ibn al-Zubayr alone, for he has grown old and is sixty years old, and he is obstinate. ʿAmr b. al-Zubayr said: By God, we shall raid him in the heart of the Kaʿbah in spite of the nose of whoever is humiliated. Abū Shurayḥ al-Khuzāʿī came to ʿAmr and said to him: Do not raid Makkah, for I heard the Messenger of God ﷺ say: Fighting was permitted to me in it only for an hour of a day, then it returned to its sanctity as it was yesterday. ʿAmr said to him: We know its sanctity better than you, old man. So Unays marched in his vanguard. It was said: Yazīd wrote to ʿAmr b. Saʿīd to send ʿAmr b. al-Zubayr against his brother ʿAbd Allāh, and he did so. He sent him with an army of about two thousand men. Unays encamped at Dhū Ṭuwā and ʿAmr encamped at al-Abṭaḥ. ʿAmr sent to his brother: Fulfill the oath of Yazīd. He had sworn not to accept his pledge of allegiance unless he brought him in a collar. It is also said: until I place a silver collar on your neck that is not visible, and let not the people strike one another, for you are in a sacred land. ʿAbd Allāh b. al-Zubayr sent ʿAbd Allāh b. Ṣafwān against Unays with those with him from the people of Makkah who had gathered to him. Ibn Ṣafwān defeated him at Dhū Ṭuwā and finished off their wounded, killing Unays b. ʿAmr. Muṣʿab b. ʿAbd al-Raḥmān marched against ʿAmr b. al-Zubayr, and ʿAmr's companions scattered from him. He entered the house of Ibn ʿAlqamah, and his brother ʿUbaydah came to him and granted him protection. Then he went to ʿAbd Allāh and said to him: I have granted protection to ʿAmr. He said: Do you grant protection against the rights of the people! This is not right, and I did not command you to grant protection to this wicked man who violates the sanctities of God. Then he subjected ʿAmr to retaliation from everyone he had flogged, except al-Mundhir and his son, for they refused to take retaliation. He died under the whips.
Tarikh (al-Tabari) 2198No grade recorded
وَفِي سنة ستين حَجَّ بِالنَّاسِ عَمْرُو بْنُ سَعِيدٍ، وَكَانَ عَامِلَ يَزِيدَ عَلَى مَكَّةَ وَالْمَدِينَةِ لَمَّا نَزَعَ يَزِيدُ الْوَلِيدَ بْنَ عُتْبَةَ عَنِ الْمَدِينَةِ، وَكَانَ ذَلِكَ فِي شَهْرِ رَمَضَانَ. فَحَجَّ عَمْرٌو بِالنَّاسِ حِينَئِذٍ، وَكَانَ عَلَى الْكُوفَةِ وَالْبَصْرَةِ وَأَعْمَالِهَا عُبَيْدُ اللَّهِ بْنُ زِيَادٍ، وَعَلَى خُرَاسَانَ عَبْدُ الرَّحْمَنِ بْنُ زِيَادٍ، وَعَلَى قَضَاءِ الْكُوفَةِ شُرَيْحٌ، وَعَلَى قَضَاءِ الْبَصْرَةِ هِشَامُ بْنُ هُبَيْرَةَ.
✧ In the year sixty, ʿAmr b. Saʿīd led the people in the Hajj. He was Yazīd's governor over Makkah and Madinah when Yazīd dismissed al-Walīd b. ʿUtbah from Madinah, and that was in the month of Ramaḍān. So ʿAmr led the people in the Hajj then. Over al-Kūfah, al-Baṣrah, and their districts was ʿUbayd Allāh b. Ziyād; over Khurāsān was ʿAbd al-Raḥmān b. Ziyād; over the judiciary of al-Kūfah was Shurayḥ; and over the judiciary of al-Baṣrah was Hishām b. Hubayrah.
Tarikh (al-Tabari) 2199No grade recorded
وَهَذِهِ تَرْجَمَةُ مُعَاوِيَةَ، ؓ ، وَذِكْرُ شَيْءٍ مِنْ أَيَّامِهِ، وَدَوْلَتِهِ، وَمَا وَرَدَ فِي مَنَاقِبِهِ وَفَضَائِلِهِ هُوَ مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ صَخْرِ بْنِ حَرْبِ بْنِ أُمَيَّةَ بْنِ عَبْدِ شَمْسِ بْنِ عَبْدِ مَنَافِ بْنِ قُصَيٍّ الْقُرَشِيُّ الْأُمَوِيُّ، أَبُو عَبْدِ الرَّحْمَنِ، خَالُ الْمُؤْمِنِينَ، وَكَاتِبُ وَحْيِ رَسُولِ رَبِّ الْعَالَمِينَ. وَأُمُّهُ هِنْدُ بِنْتُ عُتْبَةَ بْنِ رَبِيعَةَ بْنِ عَبْدِ شَمْسٍ. أَسْلَمَ مُعَاوِيَةُ عَامَ الْفَتْحِ، وَرُوِيَ عَنْهُ أَنَّهُ قَالَ: أَسْلَمْتُ يَوْمَ الْقَضِيَّةِ، وَلَكِنْ كَتَمْتُ إِسْلَامِي مِنْ أَبِي، ثُمَّ عَلِمَ بِذَلِكَ فَقَالَ لِي: هَذَا أَخُوكَ يَزِيدُ، وَهُوَ خَيْرٌ مِنْكَ عَلَى دِينِ قَوْمِهِ. فَقُلْتُ لَهُ: لَمْ آلُ نَفْسِي جُهْدًا. قَالَ مُعَاوِيَةُ: وَلَقَدْ دَخَلَ رَسُولُ اللَّهِ ﷺ مَكَّةَ فِي عُمْرَةِ الْقَضَاءِ وَإِنِّي لَمُصَدِّقٌ بِهِ، ثُمَّ لَمَّا دَخَلَ عَامَ الْفَتْحِ أَظْهَرْتُ إِسْلَامِي، فَجِئْتُهُ فَرَحَّبَ بِي، وَكَتَبْتُ بَيْنَ يَدَيْهِ. قَالَ الْوَاقِدِيُّ: وَشَهِدَ مَعَهُ حُنَيْنًا، وَأَعْطَاهُ مِائَةً مِنَ الْإِبِلِ، وَأَرْبَعِينَ أُوقِيَّةً مِنْ ذَهَبٍ، وَزَنَهَا لَهُ بِلَالٌ. وَشَهِدَ الْيَمَامَةَ، وَزَعَمَ بَعْضُهُمْ أَنَّهُ هُوَ الَّذِي قَتَلَ مُسَيْلِمَةَ الْكَذَّابَ، حَكَاهُ ابْنُ عَسَاكِرَ. وَقَدْ يَكُونُ لَهُ شِرْكٌ فِي قَتْلِهِ، وَإِنَّمَا الَّذِي طَعَنَهُ وَحْشِيٌّ، وَجَلَّلَهُ أَبُو دُجَانَةَ سِمَاكُ بْنُ خَرَشَةَ بِالسَّيْفِ. وَكَانَ أَبُوهُ مِنْ سَادَاتِ قُرَيْشٍ فِي الْجَاهِلِيَّةِ، وَتَفَرَّدَ فِيهِمْ بِالسُّؤْدَدِ بَعْدَ يَوْمِ بَدْرٍ، ثُمَّ لَمَّا أَسْلَمَ حَسُنَ بَعْدَ ذَلِكَ إِسْلَامُهُ، وَكَانَ لَهُ مَوَاقِفُ شَرِيفَةٌ، وَآثَارٌ مَحْمُودَةٌ فِي يَوْمِ الْيَرْمُوكِ وَمَا قَبْلَهُ وَمَا بَعْدَهُ. وَصَحِبَ مُعَاوِيَةُ رَسُولَ اللَّهِ ﷺ، وَكَتَبَ الْوَحْيَ بَيْنَ يَدَيْهِ مَعَ الْكُتَّابِ، وَرَوَى عَنْ رَسُولِ اللَّهِ ﷺ أَحَادِيثَ كَثِيرَةً فِي " الصَّحِيحَيْنِ "، وَغَيْرَهُمَا مِنَ " السُّنَنِ " وَ " الْمَسَانِيدِ "، وَرَوَى عَنْهُ جَمَاعَةٌ مِنَ الصَّحَابَةِ وَالتَّابِعَينِ. صفات معاوية بن أبي سفيان قَالَ أَبُو بَكْرِ بْنُ أَبِي الدُّنْيَا: كَانَ مُعَاوِيَةُ طَوِيلًا أَبْيَضَ جَمِيلًا، إِذَا ضَحِكَ انْقَلَبَتْ شَفَتُهُ الْعُلْيَا، وَكَانَ يُخَضِّبُ. فعَنْ أَبِي عَبْدِ رَبٍّ قَالَ: رَأَيْتُ مُعَاوِيَةَ يُصَفِّرُ لِحْيَتَهُ كَأَنَّهَا الذَّهَبُ. وَقَالَ غَيْرُهُ: كَانَ أَبْيَضَ طَوِيلًا، أَجْلَحَ أَبْيَضَ الرَّأْسِ وَاللِّحْيَةِ، يُخَضِّبُهُمَا بِالْحِنَّاءِ وَالْكَتَمِ، وَقَدْ أَصَابَتْهُ لَقْوَةٌ فِي آخِرِ عُمْرِهِ، فَكَانَ يَسْتُرُ وَجْهَهُ، وَيَقُولُ: رَحِمَ اللَّهُ عَبْدًا دَعَا لِي بِالْعَافِيَةِ، فَقَدْ رُمِيتُ فِي أَحْسَنِي وَمَا يَبْدُو مِنِّي، وَلَوْلَا هَوَايَ فِي يَزِيدَ لَأَبْصَرْتُ رُشْدِي. وَكَانَ حَلِيمًا وَقُورًا رَئِيسًا سَيِّدًا فِي النَّاسِ، كَرِيمًا عَادِلًا شَهْمًا. وَقَالَ الشَّافِعِيُّ: قَالَ أَبُو هُرَيْرَةَ: رَأَيْتُ هِنْدَ بِمَكَّةَ كَأَنَّ وَجْهَهَا فِلْقَةُ قَمَرٍ، وَخَلْفَهَا مِنْ عَجِيزَتِهَا مِثْلُ الرَّجُلِ الْجَالِسِ، وَمَعَهَا صَبِيٌّ يَلْعَبُ، فَمَرَّ رَجُلٌ، فَنَظَرَ إِلَيْهِ فَقَالَ: إِنِّي لَأَرَى غُلَامًا إِنْ عَاشَ لَيَسُودَنَّ قَوْمَهُ. فَقَالَتْ هِنْدُ: إِنْ لَمْ يَسُدْ إِلَّا قَوْمَهُ فَأَمَاتَهُ اللَّهُ. وَهُوَ مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ. وعن عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ أَبِي سَيْفٍ قَالَ: نَظَرَ أَبُو سُفْيَانَ يَوْمًا إِلَى مُعَاوِيَةَ وَهُوَ غُلَامٌ، فَقَالَ لِهِنْدَ: إِنَّ ابَنِي هَذَا لَعَظِيمُ الرَّأْسِ، وَإِنَّهُ لَخَلِيقٌ أَنْ يَسُودَ قَوْمَهُ. فَقَالَتْ هِنْدُ: قَوْمَهُ فَقَطْ ؟ ! ثَكِلْتُهُ إِنْ لَمْ يَسُدِ الْعَرَبَ قَاطِبَةً. وَكَانَتْ هِنْدُ تَحْمِلُهُ وَهُوَ صَغِيرٌ، وَتَقُولُ: إِنَّ بُنَيَّ مُعْرِقٌ كَرِيمُ مُحَبَّبٌ فِي أَهْلِهِ حَلِيمُ لَيْسَ بِفَحَّاشٍ وَلَا لَئِيمُ وَلَا بِطُخْرُورٍ وَلَا سَئُومُ صَخْرُ بَنِي فَهْرٍ بِهِ زَعِيمُ لَا يُخْلِفُ الظَّنَّ وَلَا يَخِيمُ قَالَ: فَلَمَّا وَلَّى عُمَرُ يَزِيدَ بْنَ أَبِي سُفْيَانَ مَا وَلَّاهُ مِنَ الشَّامِ، خَرَجَ إِلَيْهِ مُعَاوِيَةُ، فَقَالَ أَبُو سُفْيَانَ لِهِنْدَ: كَيْفَ رَأَيْتِ صَارَ ابْنُكِ تَابِعًا لِابْنِي ؟ فَقَالَتْ: إِنِ اضْطَرَبَ حَبْلُ الْعَرَبِ فَسَتَعْلَمُ أَيْنَ يَقَعُ ابْنُكَ مِمَّا يَكُونُ فِيهِ ابْنِي. تولية معاوية الشام فَلَمَّا مَاتَ يَزِيدُ بْنُ أَبِي سُفْيَانَ سَنَةَ بِضْعَ عَشْرَةَ، وَجَاءَ الْبَرِيدُ إِلَى عُمَرَ بِمَوْتِهِ، رَدَّ عُمَرُ الْبَرِيدَ إِلَى الشَّامِ بِوِلَايَةِ مُعَاوِيَةَ مَكَانَ أَخِيهِ يَزِيدَ، ثُمَّ عَزَّى أَبَا سُفْيَانَ فِي ابْنِهِ يَزِيدَ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، مَنْ وَلَّيْتَ مَكَانَهُ ؟ قَالَ: أَخَاهُ مُعَاوِيَةَ. قَالَ: وَصَلَتْكَ رَحِمٌ يَا أَمِيرَ الْمُؤْمِنِينَ. وَقَالَتْ هِنْدُ لِمُعَاوِيَةَ فِيمَا كَتَبَتْ بِهِ إِلَيْهِ: وَاللَّهِ يَا بُنَيَّ، إِنَّهُ قَلَّ أَنْ تَلِدَ حُرَّةٌ مِثْلَكَ، وَإِنَّ هَذَا الرَّجُلَ قَدِ اسْتَنْهَضَكَ فِي هَذَا الْأَمْرِ، فَاعْمَلْ بِطَاعَتِهِ فِيمَا أَحْبَبْتَ وَكَرِهْتَ. وَقَالَ لَهُ أَبُوهُ: يَا بُنَيَّ، إِنَّ هَؤُلَاءِ الرَّهْطَ مِنَ الْمُهَاجِرِينَ سَبَقُونَا وَتَأَخَّرْنَا، فَرَفَعَهُمْ سَبْقُهُمْ، وَقَصَّرَ بِنَا تَأَخُّرُنَا، فَصَارُوا قَادَةً، وَصِرْنَا أَتْبَاعًا، وَقَدْ وَلَّوْكَ جَسِيمًا مِنْ أُمُورِهِمْ فَلَا تُخَالِفْهُمْ، فَإِنَّكَ تَجْرِي إِلَى أَمَدٍ فَنَافِسْ فِيهِ، فَإِنْ بَلَغْتَهُ أَوْرَثَتْهُ عَقِبَكَ. فَلَمْ يَزَلْ مُعَاوِيَةُ نَائِبًا عَلَى الشَّامِ فِي الدَّوْلَةِ الْعُمَرِيَّةِ وَالْعُثْمَانِيَّةِ مُدَّةَ خِلَافَةِ عُثْمَانَ، وَافْتَتَحَ فِي سَنَةِ سَبْعٍ وَعِشْرِينَ جَزِيرَةَ قُبْرُسَ، وَسَكَنَهَا الْمُسْلِمُونَ قَرِيبًا مِنْ سِتِّينَ سَنَةً فِي أَيَّامِهِ وَمِنْ بَعْدِهِ، وَلَمْ تَزَلِ الْفُتُوحَاتُ وَالْجِهَادُ قَائِمًا عَلَى سَاقِهِ فِي أَيَّامِهِ فِي بِلَادِ الرُّومِ وَالْفِرِنْجِ وَغَيْرِهَا، فَلَمَّا كَانَ مِنْ أَمْرِهِ وَأَمْرِ أَمِيرِ الْمُؤْمِنِينَ عَلِيٍّ مَا كَانَ، لَمْ يَقَعْ فِي تِلْكَ الْأَيَّامِ فَتْحٌ بِالْكُلِّيَّةِ، لَا عَلَى يَدَيْهِ وَلَا عَلَى يَدَيْ عَلِيٍّ، وَطَمِعَ فِي مُعَاوِيَةَ مَلِكُ الرُّومِ بَعْدَ أَنْ كَانَ قَدْ أَخْسَأَهُ وَأَذَلَّهُ، وَقَهَرَ جُنْدَهُ وَدَحَاهُمْ، فَلَمَّا رَأَى مَلِكُ الرُّومِ اشْتِغَالَ مُعَاوِيَةَ بِحَرْبِ عَلِيٍّ تَدَانَى إِلَى بَعْضِ الْبِلَادِ فِي جُنُودٍ عَظِيمَةٍ، وَطَمِعَ فِيهِ، فَكَتَبَ إِلَيْهِ مُعَاوِيَةُ: وَاللَّهِ لَئِنْ لَمْ تَنْتَهِ وَتَرْجِعْ إِلَى بِلَادِكَ يَا لَعِينُ لَأَصْطَلِحَنَّ أَنَا وَابْنُ عَمِّي عَلَيْكَ وَلَأُخْرِجَنَّكَ مِنْ جَمِيعِ بِلَادِكَ، وَلَأُضَيِّقَنَّ عَلَيْكَ الْأَرْضَ بِمَا رَحُبَتْ. فَعِنْدَ ذَلِكَ خَافَ مَلِكُ الرُّومِ وَانْكَفَّ، وَبَعَثَ يَطْلُبُ الْهُدْنَةَ. ثُمَّ كَانَ مِنْ أَمْرِ التَّحْكِيمِ مَا كَانَ، وَكَذَلِكَ مَا بَعْدَهُ إِلَى وَقْتِ اصْطِلَاحِهِ مَعَ الْحَسَنِ بْنِ عَلِيٍّ كَمَا تَقَدَّمَ، فَانْعَقَدَتِ الْكَلِمَةُ عَلَى مُعَاوِيَةَ، وَاجْتَمَعَتِ الرَّعَايَا عَلَى بَيْعَتِهِ فِي سَنَةِ إِحْدَى وَأَرْبَعِينَ كَمَا قَدَّمْنَا، فَلَمْ يَزَلْ مُسْتَقِلًّا بِالْأَمْرِ فِي هَذِهِ الْمُدَّةِ إِلَى هَذِهِ السَّنَةِ الَّتِي كَانَتْ فِيهَا وَفَاتُهُ، وَالْجِهَادُ فِي بِلَادِ الْعَدُوِّ قَائِمٌ، وَكَلِمَةُ اللَّهِ عَالِيَةٌ، وَالْغَنَائِمُ تَرِدُ إِلَيْهِ مِنْ أَطْرَافِ الْأَرْضِ، وَالْمُسْلِمُونَ مَعَهُ فِي رَاحَةٍ وَعَدْلٍ وَصَفْحٍ وَعَفْوٍ. وعَنِ ابْنِ عَبَّاسٍ قَالَ: قَالَ أَبُو سُفْيَانَ: يَا رَسُولَ اللَّهِ، ثَلَاثٌ أَعْطِنِيهِنَّ. قَالَ: " نَعَمْ " . قَالَ: تُؤَمِّرُنِي حَتَّى أُقَاتِلَ الْكُفَّارَ كَمَا كُنْتُ أُقَاتِلُ الْمُسْلِمِينَ. قَالَ: " نَعَمْ ". قَالَ: وَمُعَاوِيَةُ تَجْعَلُهُ كَاتِبًا بَيْنَ يَدَيْكَ. قَالَ: " نَعَمْ ". وَذَكَرَ الثَّالِثَةَ، وَهُوَ أَنَّهُ أَرَادَ أَنْ يُزَوِّجَ رَسُولَ اللَّهِ ﷺ بِابْنَتِهِ الْأُخْرَى عَزَّةَ بِنْتِ أَبِي سُفْيَانَ. وَاسْتَعَانَ عَلَى ذَلِكَ بِأُخْتِهَا أُمِّ حَبِيبَةَ، فَقَالَ: " إِنَّ ذَلِكَ لَا يَحِلُّ لِي ". معاوية كاتب وحي رسول الله وَالْمَقْصُودُ مِنْهُ أَنَّ مُعَاوِيَةَ كَانَ مِنْ جُمْلَةِ الْكُتَّابِ بَيْنَ يَدَيْ رَسُولِ اللَّهِ ﷺ الَّذِينَ يَكْتُبُونَ الْوَحْيَ. وعَنِ ابْنِ عَبَّاسٍ قَالَ: كُنْتُ أَلْعَبُ مَعَ الْغِلْمَانِ، فَإِذَا رَسُولُ اللَّهِ ﷺ قَدْ جَاءَ فَقُلْتُ: مَا جَاءَ إِلَّا إِلَيَّ. فَاخْتَبَأْتُ عَلَى بَابٍ، فَجَاءَنِي فَحَطَأَنِي حَطْأَةً ثُمَّ قَالَ: " اذْهَبْ فَادْعُ لِي مُعَاوِيَةَ ". وَكَانَ يَكْتُبُ الْوَحْيَ. قَالَ: فَذَهَبْتُ فَدَعَوْتُهُ لَهُ، فَقِيلَ: إِنَّهُ يَأْكُلُ. فَأَتَيْتُ رَسُولَ اللَّهِ ﷺ فَقُلْتُ: إِنَّهُ يَأْكُلُ. فَقَالَ: " اذْهَبْ فَادْعُهُ ". فَأَتَيْتُهُ الثَّانِيَةَ فَقِيلَ: إِنَّهُ يَأْكُلُ. فَأَتَيْتُ رَسُولَ اللَّهِ ﷺ فَأَخْبَرْتُهُ، فَقَالَ فِي الثَّالِثَةِ: " لَا أَشْبَعَ اللَّهُ بَطْنَهُ ". قَالَ: فَمَا شَبِعَ بَعْدَهَا. وَقَدِ انْتَفَعَ مُعَاوِيَةُ بِهَذِهِ الدَّعْوَةِ فِي دُنْيَاهُ وَأُخْرَاهُ. أَمَّا فِي الدُّنْيَا فَإِنَّهُ لَمَّا صَارَ فِي الشَّامِ أَمِيرًا، كَانَ يَأْكُلُ فِي الْيَوْمِ سَبْعَ مَرَّاتٍ، يُجَاءُ بِقَصْعَةٍ فِيهَا لَحْمٌ كَثِيرٌ وَبَصَلٌ فَيَأْكُلُ مِنْهَا، وَيَأْكُلُ فِي الْيَوْمِ سَبْعَ أَكَلَاتٍ بِلَحْمٍ، وَمِنَ الْحَلْوَى وَالْفَاكِهَةِ شَيْئًا كَثِيرًا، وَيَقُولُ: وَاللَّهِ مَا أَشْبَعُ، وَإِنَّمَا أَعْيَى. وَهَذِهِ نِعْمَةٌ وَمَعِدَةٌ يَرْغَبُ فِيهَا كُلُّ الْمُلُوكِ. وَأَمَّا فِي الْآخِرَةِ فَقَدِ أَتْبَعَ مُسْلِمٌ هَذَا الْحَدِيثَ بِالْحَدِيثِ الَّذِي رَوَاهُ هُوَ وَالْبُخَارِيُّ وَغَيْرُهُمَا، مِنْ غَيْرِ وَجْهٍ عَنْ جَمَاعَةٍ مِنَ الصَّحَابَةِ، أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: " اللَّهُمَّ إِنَّمَا أَنَا بَشَرٌ، فَأَيُّمَا عَبْدٍ سَبَبْتُهُ أَوْ جَلَدْتُهُ أَوْ دَعَوْتُ عَلَيْهِ، وَلَيْسَ لِذَلِكَ أَهْلًا، فَاجْعَلْ ذَلِكَ كَفَّارَةً وَقُرْبَةً تُقَرِّبُهُ بِهَا عِنْدَكَ يَوْمَ الْقِيَامَةِ ". فَرَكَّبَ مُسْلِمٌ مِنَ الْحَدِيثِ الْأَوَّلِ وَهَذَا الْحَدِيثِ فَضِيلَةً لِمُعَاوِيَةَ، وَلَمْ يُورِدْ لَهُ غَيْرَ ذَلِكَ. وعَنِ ابْنِ عَبَّاسٍ قَالَ: أَتَى جِبْرِيلُ إِلَى رَسُولِ اللَّهِ ﷺ فَقَالَ: يَا مُحَمَّدُ، أَقْرِئْ مُعَاوِيَةَ السَّلَامَ، وَاسْتَوْصِ بِهِ خَيْرًا ; فَإِنَّهُ أَمِينُ اللَّهِ عَلَى كِتَابِهِ وَوَحْيِهِ، وَنِعْمَ الْأَمِينُ. وعَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ قَالَتْ: لَمَّا كَانَ يَوْمُ أُمِّ حَبِيبَةَ مِنَ النَّبِيِّ ﷺ دَقَّ الْبَابَ دَاقٌّ، فَقَالَ النَّبِيُّ ﷺ: " انْظُرُوا مَنْ هَذَا ". قَالُوا: مُعَاوِيَةُ. قَالَ: " ائْذَنُوا لَهُ ". فَدَخَلَ وَعَلَى أُذُنِهِ قَلَمٌ لَمْ يُخَطَّ بِهِ، فَقَالَ: " مَا هَذَا الْقَلَمُ عَلَى أُذُنِكَ يَا مُعَاوِيَةُ ؟ " قَالَ: قَلَمٌ أَعْدَدْتُهُ لِلَّهِ وَلِرَسُولِهِ. فَقَالَ: " جَزَاكَ اللَّهُ عَنْ نَبِيِّكَ خَيْرًا، وَاللَّهِ مَا اسْتَكْتَبْتُكَ إِلَّا بِوَحْيٍ مِنَ اللَّهِ، وَمَا أَفْعَلُ مِنْ صَغِيرَةٍ وَلَا كَبِيرَةٍ إِلَّا بِوَحْيٍ مِنَ اللَّهِ، كَيْفَ بِكَ لَوْ قَمَّصَكَ اللَّهُ قَمِيصًا ؟ ". يَعْنِي الْخِلَافَةَ. فَقَامَتْ أُمُّ حَبِيبَةَ، فَجَلَسَتْ بَيْنَ يَدَيْهِ وَقَالَتْ: يَا رَسُولَ اللَّهِ، وَإِنَّ اللَّهَ مُقَمِّصُهُ قَمِيصًا ؟ ! قَالَ: " نَعَمْ، وَلَكِنْ فِيهِ هَنَاتٌ وَهَنَاتٌ وَهَنَاتٌ ". فَقَالَتْ: يَا رَسُولَ اللَّهِ، فَادْعُ اللَّهَ لَهُ. فَقَالَ: " اللَّهُمَّ اهْدِهِ بِالْهُدَى، وَجَنِّبْهُ الرَّدَى، وَاغْفِرْ لَهُ فِي الْآخِرَةِ وَالْأُولَى ". وعَنِ الْعِرْبَاضِ بْنِ سَارِيَةَ السُّلَمِيِّ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَدْعُونَا إِلَى السَّحُورِ فِي شَهْرِ رَمَضَانَ: " هَلُمَّ إِلَى الْغَدَاءِ الْمُبَارَكِ ". ثُمَّ سَمِعْتُهُ يَقُولُ: " اللَّهُمَّ عَلِّمْ مُعَاوِيَةَ الْكِتَابَ وَالْحِسَابَ، وَقِهِ الْعَذَابَ ". وعَنْ أَبِي إِدْرِيسَ الْخَوْلَانِيِّ قَالَ: لَمَّا عَزَلَ عُمَرُ بْنُ الْخَطَّابِ عُمَيْرَ بْنَ سَعْدٍ عَنِ الشَّامِ، وَوَلَّى مُعَاوِيَةَ، قَالَ النَّاسُ: عَزَلَ عُمَيْرًا وَوَلَّى مُعَاوِيَةَ. فَقَالَ عُمَيْرٌ: لَا تَذْكُرُوا مُعَاوِيَةَ إِلَّا بِخَيْرٍ، فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: " اللَّهُمَّ اهْدِ بِهِ ". تَفَرَّدَ بِهِ التِّرْمِذِيُّ، وَقَالَ: غَرِيبٌ فضل معاوية بن أبي سفيان وَأَصَحُّ مَا رُوِيَ فِي فَضْلِ مُعَاوِيَةَ حَدِيثُ أَبِي حَمْزَةَ، عَنِ ابْنِ عَبَّاسٍ، أَنَّهُ كَانَ كَاتِبَ النَّبِيِّ ﷺ مُنْذُ أَسْلَمَ. أَخْرَجَهُ مُسْلِمٌ فِي " صَحِيحِهِ ". وعَنِ ابْنِ أَبِي مُلَيْكَةَ قَالَ: أَوْتَرَ مُعَاوِيَةُ بَعْدَ الْعَشَاءِ بِرَكْعَةٍ، وَعِنْدَهُ مَوْلًى لِابْنِ عَبَّاسٍ، فَأَتَى ابْنَ عَبَّاسٍ، فَقَالَ: دَعْهُ فَإِنَّهُ قَدْ صَحِبَ رَسُولَ اللَّهِ ﷺ. وعن ابْنُ أَبِي مُلَيْكَةَ قَالَ: قِيلَ لِابْنِ عَبَّاسٍ: هَلْ لَكَ فِي أَمِيرِ الْمُؤْمِنِينَ مُعَاوِيَةَ ؟ مَا أَوْتَرَ إِلَّا بِوَاحِدَةٍ ! قَالَ: أَصَابَ، إِنَّهُ فَقِيهٌ. وعَنْ مُعَاوِيَةَ قَالَ: إِنَّكُمْ لَتُصَلُّونَ صَلَاةً لَقَدْ صَحِبْنَا رَسُولَ اللَّهِ ﷺ فَمَا رَأَيْنَاهُ يُصَلِّيهِمَا، وَلَقَدْ نَهَى عَنْهُمَا. يَعْنِي الرَّكْعَتَيْنِ بَعْدَ الْعَصْرِ. وعن عُرْوَةُ، أَنَّ عَائِشَةَ قَالَتْ: جَاءَتْ هِنْدُ بِنْتُ عُتْبَةَ فَقَالَتْ: يَا رَسُولَ اللَّهِ، مَا كَانَ عَلَى ظَهْرِ الْأَرْضِ مِنْ أَهْلِ خِبَاءٍ أَحَبُّ إِلَيَّ أَنْ يَذِلُّوا مِنْ أَهْلِ خِبَائِكَ، ثُمَّ مَا أَصْبَحَ الْيَوْمَ عَلَى ظَهْرِ الْأَرْضِ أَهْلُ خِبَاءٍ أَحَبُّ إِلَيَّ أَنْ يَعِزُّوا مِنْ أَهْلِ خِبَائِكَ. فَقَالَ: " وَأَيْضًا وَالَّذِي نَفْسِي بِيَدِهِ ". فَقَالَتْ: يَا رَسُولَ اللَّهِ، إِنَّ أَبَا سُفْيَانَ رَجُلٌ مِسِّيكٌ ، فَهَلْ عَلَيَّ حَرَجٌ أَنْ أُطْعِمَ مِنَ الَّذِي لَهُ عِيَالَنَا ؟ قَالَ: " لَا، بِالْمَعْرُوفِ ". فَالْمِدْحَةُ فِي قَوْلِهِ: " وَأَيْضًا وَالَّذِي نَفْسِي بِيَدِهِ ". وَهُوَ أَنَّهُ كَانَ يَوَدُّ أَنَّ هِنْدَ وَأَهْلَهَا وَكُلَّ كَافِرٍ يَذِلُّوا فِي حَالِ كُفْرِهِمْ، فَلَمَّا أَسْلَمُوا كَانَ يُحِبُّ أَنْ يَعِزُّوا، فَأَعَزَّهُمُ اللَّهُ يَعْنِي أَهْلَ خِبَائِهَا. وعن أَبُو أُمَيَّةَ عَمْرُو بْنُ يَحْيَى بْنِ سَعِيدٍ قَالَ: سَمِعْتُ جَدِّي يُحَدِّثُ أَنَّ مُعَاوِيَةَ أَخَذَ الْإِدَاوَةَ بَعْدَ أَبِي هُرَيْرَةَ، فَتَبِعَ رَسُولَ اللَّهِ ﷺ بِهَا - وَكَانَ أَبُو هُرَيْرَةَ قَدِ اشْتَكَى - فَبَيْنَمَا هُوَ يُوَضِّئُ رَسُولَ اللَّهِ ﷺ إِذْ رَفَعَ رَأْسَهُ إِلَيْهِ مَرَّةً أَوْ مَرَّتَيْنِ وَهُوَ يَتَوَضَّأُ، فَقَالَ: " يَا مُعَاوِيَةُ، إِنْ وُلِّيتَ أَمْرًا فَاتَّقِ اللَّهَ وَاعْدِلْ ". قَالَ مُعَاوِيَةُ: فَمَا زِلْتُ أَظُنُّ أَنِّي سَأُبْتَلَى بِعَمَلٍ ; لِقَوْلِ النَّبِيِّ ﷺ حَتَّى ابْتُلِيتُ. تَفَرَّدَ بِهِ أَحْمَدُ. وعَنْ عَوْفِ بْنِ مَالِكٍ الْأَشْجَعِيِّ قَالَ: بَيْنَمَا أَنَا رَاقَدٌ فِي كَنِيسَةِ يُوحَنَّا - وَهِيَ يَوْمَئِذٍ مَسْجِدٌ يُصَلَّى فِيهَا - إِذِ انْتَبَهْتُ مِنْ نَوْمِي، فَإِذَا أَنَا بِأَسَدٍ يَمْشِي بَيْنَ يَدَيَّ، فَوَثَبْتُ إِلَى سِلَاحِي، فَقَالَ الْأَسَدُ: مَهْ، إِنَّمَا أُرْسِلْ?ُ إِلَيْكَ بِرِسَالَةٍ لِتُبَلِّغَهَا. قُلْتُ: وَمَنْ أَرْسَلَكَ ؟ قَالَ: اللَّهُ أَرْسَلَنِي إِلَيْكَ لِتُبَلِّغَ مُعَاوِيَةَ السَّلَامَ، وَتُعْلِمَهُ أَنَّهُ مِنْ أَهْلِ الْجَنَّةِ. فَقُلْتُ لَهُ: وَمَنْ مُعَاوِيَةُ ؟ قَالَ: مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ. وَقَالَ بَعْضُهُمْ: لَمَّا عُزِّيَتْ هِنْدُ فِي يَزِيدَ بْنِ أَبِي سُفْيَانَ - وَلَمْ يَكُنْ مِنْهَا - قِيلَ لَهَا: إِنَّهُ قَدْ جَعَلَ مُعَاوِيَةَ أَمِيرًا مَكَانَهُ. فَقَالَتْ: أَوَ مِثْلُ مُعَاوِيَةَ يُجْعَلُ خَلَفًا مِنْ أَحَدٍ ؟ ! فَوَاللَّهِ لَوْ أَنَّ الْعَرَبَ اجْتَمَعَتْ مُتَوَافِرَةً، ثُمَّ رُمِيَ بِهِ فِيهَا لَخَرَجَ مِنْ أَيِّ أَعْرَاضِهَا شَاءَ. وَقَالَ آخَرُونَ: ذُكِرَ مُعَاوِيَةُ عِنْدَ عُمَرَ، فَقَالَ: دَعُوا فَتَى قُرَيْشٍ وَابْنَ سَيِّدِهَا، إِنَّهُ لَمَنْ يَضْحَكُ فِي الْغَضَبِ وَلَا يُنَالُ مِنْهُ إِلَّا عَلَى الرِّضَا، وَمَنْ لَا يَأْخُذُ مِنْ فَوْقِ رَأْسِهِ إِلَّا مِنْ تَحْتِ قَدْمَيْهِ. وعن عَبْدُ الْعَزِيزِ بْنُ بَحْرٍ، عَنْ شَيْخٍ لَهُ قَالَ: لَمَّا قَدِمَ عُمَرُ بْنُ الْخَطَّابِ الشَّامَ تَلَقَّاهُ مُعَاوِيَةُ فِي مَوْكِبٍ عَظِيمٍ، فَلَمَّا دَنَا مِنْ عُمَرَ قَالَ لَهُ: أَنْتَ صَاحِبُ الْمَوْكِبِ الْعَظِيمِ ؟ قَالَ: نَعَمْ يَا أَمِيرَ الْمُؤْمِنِينَ. قَالَ: مَعَ مَا بَلَغَنِي مِنْ طُولِ وُقُوفِ ذَوِي الْحَاجَاتِ بِبَابِكَ ؟ قَالَ: مَعَ مَا بَلَغَكَ مِنْ ذَلِكَ. قَالَ: وَلِمَ تَفْعَلُ هَذَا ؟ قَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّا بِأَرْضٍ جَوَاسِيسُ الْعَدُوِّ فِيهَا كَثِيرَةٌ، فَيَجِبُ أَنْ يَظْهَرَ مَنْ عِزِّ السُّلْطَانِ مَا يُرْهِبُهُمْ بِهِ، فَإِنْ أَمَرْتَنِي فَعَلْتُ، وَإِنْ نَهَيْتَنِي انْتَهَيْتُ. فَقَالَ لَهُ عُمَرُ: يَا مُعَاوِيَةُ، مَا سَأَلْتُكَ عَنْ شَيْءٍ إِلَّا تَرَكْتَنِي فِي مِثْلِ رَوَاجِبِ الضِّرْسِ، لَئِنْ كَانَ مَا قُلْتَ حَقًّا، إِنَّهُ لَرَأْيُ أَرِيبٍ، وَلَئِنْ كَانَ بَاطِلًا إِنَّهُ لَخَدِيعَةُ أَدِيبٍ. قَالَ: فَمُرْنِي يَا أَمِيرَ الْمُؤْمِنِينَ. قَالَ: لَا آمُرُكَ وَلَا أَنْهَاكَ. فَقَالَ رَجُلٌ: يَا أَمِيرَ الْمُؤْمِنِينَ، مَا أَحْسَنَ مَا صَدَرَ الْفَتَى عَمَّا أَوْرَدْتَهُ فِيهِ ! فَقَالَ عُمَرُ: لِحُسْنِ مَصَادِرِهِ وَمَوَارِدِهِ جَشَّمْنَاهُ مَا جَشَّمْنَاهُ. وعَنْ أَسْلَمَ مَوْلَى عُمَرَ قَالَ: قَدِمَ عَلَيْنَا مُعَاوِيَةُ، وَهُوَ أَبْيَضُ أَوْ أَبَضُّ النَّاسِ وَأَجْمَلُهُمْ، فَخَرَجَ إِلَى الْحَجِّ مَعَ عُمَرَ، فَكَانَ عُمَرُ يَنْظُرُ إِلَيْهِ فَيُعْجَبُ لَهُ، ثُمَّ يَضَعُ أُصْبُعَهُ عَلَى مَتْنِهِ، ثُمَّ يَرْفَعُهَا عَنْ مِثْلِ الشِّرَاكِ، فَيَقُولُ: بَخٍ بَخٍ، نَحْنُ إِذًا خَيْرُ النَّاسِ ; أَنْ جُمِعَ لَنَا خَيْرُ الدُّنْيَا وَالْآخِرَةِ. فَقَالَ مُعَاوِيَةُ: يَا أَمِيرَ الْمُؤْمِنِينَ، سَأُحَدِّثُكَ ; إِنَّا بِأَرْضِ الْحَمَّامَاتِ وَالرِّيفِ. فَقَالَ عُمَرُ: سَأُحَدِّثُكَ ; مَا بِكَ إِلْطَافُكَ نَفْسَكَ بِأَطْيَبِ الطَّعَامِ وَتَصَبُّحُكَ حَتَّى تَضْرِبَ الشَّمْسُ مَتْنَيْكَ، وَذَوُو الْحَاجَاتِ وَرَاءَ الْبَابِ. قَالَ: فَلَمَّا جِئْنَا ذَا طَوًى أَخْرَجَ مُعَاوِيَةُ حُلَّةً فَلَبِسَهَا، فَوَجَدَ عُمَرُ مِنْهَا رِيحًا كَأَنَّهُ رِيحُ طِيبٍ، فَقَالَ: يَعْمِدُ أَحَدُكُمْ فَيَخْرُجُ حَاجًّا تَفِلًا، حَتَّى إِذَا جَاءَ أَعْظَمَ بُلْدَانَ اللَّهِ حُرْمَةً أَخْرَجَ ثَوْبَيْهِ كَأَنَّهُمَا كَانَا فِي الطِّيبِ فَلَبِسَهُمَا ! فَقَالَ مُعَاوِيَةُ: إِنَّمَا لَبِسْتُهُمَا لِأَدْخُلَ فِيهِمَا عَلَى عَشِيرَتِي أَوْ قَوْمِي. وَاللَّهِ لَقَدْ بَلَغَنِي أَذَاكَ هَاهُنَا وَبِالشَّامِ، وَاللَّهُ يَعْلَمُ أَنِّي لَقَدْ عَرَفْتُ الْحَيَاءَ فِيهِ. ثُمَّ نَزَعَ مُعَاوِيَةُ ثَوْبَيْهِ، وَلَبِسَ ثَوْبَيْهِ اللَّذَيْنِ أَحْرَمَ فِيهِمَا. وعَنْ أَبِي عَبْدِ الرَّحْمَنِ الْمَدَنِيِّ قَالَ: كَانَ عُمَرُ بْنُ الْخَطَّابِ إِذَا رَأَى مُعَاوِيَةَ قَالَ: هَذَا كِسْرَى الْعَرَبِ. وَقَالَ عَمْرُو بْنُ يَحْيَى بْنِ سَعِيدٍ الْأُمَوِيُّ، عَنْ جَدِّهِ قَالَ: دَخَلَ مُعَاوِيَةُ عَلَى عُمَرَ وَعَلَيْهِ حُلَّةٌ خَضْرَاءُ، فَنَظَرَ إِلَيْهَا الصَّحَابَةُ، فَلَمَّا رَأَى ذَلِكَ عُمَرُ وَثَبَ إِلَيْهِ بِالدِّرَّةِ، فَجَعَلَ يَضْرِبُهُ بِهَا، وَجَعَلَ مُعَاوِيَةُ يَقُولُ: يَا أَمِيرَ الْمُؤْمِنِينَ، اللَّهَ اللَّهَ فِيَّ. فَرَجَعَ عُمَرُ إِلَى مَجْلِسِهِ، فَقَالَ لَهُ الْقَوْمُ: لِمَ ضَرَبْتَهُ يَا أَمِيرَ الْمُؤْمِنِينَ وَمَا فِي قَوْمِكَ مِثْلُهُ ؟ ! فَقَالَ: وَاللَّهِ مَا رَأَيْتُ إِلَّا خَيْرًا، وَمَا بَلَغَنِي إِلَّا خَيْرٌ، وَلَكِنِّي رَأَيْتُهُ - وَأَشَارَ بِيَدِهِ - فَأَحْبَبْتُ أَنْ أَضَعَ مِنْهُ. بعض من مرويات معاوية بن أبي سفيان رُوِيَ لَهُ عَنِ رَسُولِ اللهِ ﷺ مِائَةُ حَدِيثٍ وَثَلَاثَةٌ وَسِتُّونَ حَدِيثًا. رَوَى عَنْهُ مِنَ الصَّحَابَةِ: ابْنُ عَبَّاسٍ، وَابْنُ عُمَرَ وَابْنُ الزُّبَيْرِ، وَأَبُو الدَّرْدَاءِ، وَجَرِيرٌ الْبَجَلِيُّ، وَالنُّعْمَانُ بْنُ بَشِيرٍ، وَغَيْرُهُمْ. وَمِنَ التَّابِعِينَ: ابْنُ الْمُسَيِّبِ، وَحُمَيْدُ بْنُ عَبْدِ الرَّحْمَنِ وَغَيْرُهُمَا. وعن أَبَا مَرْيَمَ الْأَزْدِيَّ قَالَ: دَخَلْتُ عَلَى مُعَاوِيَةَ فَقَالَ: مَا أَنْعَمَنَا بِكَ أَبَا فَلَانٍ ؟ - وَهِيَ كَلِمَةٌ تَقُولُهَا الْعَرَبُ - فَقُلْتُ: حَدِيثٌ سَمِعْتُهُ أُخْبِرُكَ بِهِ، سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: " مَنْ وَلَّاهُ اللَّهُ - عَزَّ وَجَلَّ - شَيْئًا مِنْ أَمْرِ الْمُسْلِمِينَ، فَاحْتَجَبَ دُونَ حَاجَتِهِمْ وَخَلَّتِهِمْ وَفَقْرِهِمْ، احْتَجَبَ اللَّهُ دُونَ حَاجَتِهِ وَخَلَّتِهِ وَفَقْرِهِ ". قَالَ: فَجَعَلَ رَجُلًا عَلَى حَوَائِجِ النَّاسِ. وعَنْ أَبِي مِجْلَزٍ قَالَ: خَرَجَ مُعَاوِيَةُ عَلَى النَّاسِ، فَقَامُوا لَهُ فَقَالَ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: " مَنْ أَحَبَّ أَنْ يَتَمَثَّلَ لَهُ الرِّجَالُ قِيَامًا فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ ". وعَنْ مُعَاوِيَةَ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: " إِنَّكَ إِنْ تَتَبَّعْتَ عَوْرَاتِ النَّاسِ أَفْسَدْتَهُمْ. أَوْ: كِدْتَ أَنْ تُفْسِدَهُمْ ". قَالَ أَبُو الدَّرْدَاءِ: كَلِمَةٌ سَمِعَهَا مُعَاوِيَةُ نَفَعَهُ اللَّهُ بِهَا. تَفَرَّدَ بِهِ أَبُو دَاوُدَ. يَعْنِي أَنَّهُ كَانَ جَيِّدَ السِّيرَةِ، حَسَنَ التَّجَاوُزِ، جَمِيلَ الْعَفْوِ، كَثِيرَ السِّتْرِ، رَحِمَهُ اللَّهُ تَعَالَى. وَثَبَتَ فِي " الصَّحِيحَيْنِ " مِنْ حَدِيثِ الزُّهْرِيِّ، بسنده عَنْ مُعَاوِيَةَ أَنَّهُ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: " مَنْ يُرِدِ اللَّهُ بِهِ خَيْرًا يُفَقِّهُهُ فِي الدِّينِ، وَإِنَّمَا أَنَا قَاسِمٌ وَاللَّهُ يُعْطِي، وَلَا تَزَالُ طَائِفَةٌ مِنْ أُمَّتِي ظَاهِرِينَ عَلَى الْحَقِّ لَا يَضُرُّهُمْ مَنْ خَذَلَهُمْ وَلَا مَنْ خَالَفَهُمْ حَتَّى يَأْتِيَ أَمْرُ اللَّهِ وَهُمْ ظَاهِرُونَ ". وَفِي رِوَايَةٍ: " وَهُمْ عَلَى ذَلِكَ ". فتوحات معاوية بن أبي سفيان وَقَالَ اللَّيْثُ بْنُ سَعْدٍ فَتَحَ مُعَاوِيَةُ قَيْسَارِيَّةَ سَنَةَ تِسْعَ عَشْرَةَ فِي دَوْلَةِ عُمَرَ بْنِ الْخَطَّابِ. وَقَالَ غَيْرُهُ: وَفَتَحَ قُبْرُسَ سَنَةَ خَمْسٍ. وَقِيلَ: سَنَةَ سَبْعٍ. وَقِيلَ: ثَمَانٍ وَعِشْرِينَ. فِي أَيَّامِ عُثْمَانَ. قَالُوا: وَكَانَ عَامَ غَزْوَةِ الْمَضِيقِ - يَعْنِي مَضِيقَ الْقُسْطَنْطِينِيَّةِ - فِي سَنَةِ ثِنْتَيْنِ وَثَلَاثِينَ الْأَمِيرُ عَلَى النَّاسِ يَوْمَئِذٍ مُعَاوِيَةَ بْنَ أَبِي سُفْيَانَ، ؓ، وَجَمَعَ عُثْمَانُ لِمُعَاوِيَةَ جَمِيعَ الشَّامِ، وَقَدِ اسْتَقْضَى مُعَاوِيَةُ فَضَالَةَ بْنَ عُبَيْدٍ بَعْدَ أَبِي الدَّرْدَاءِ، ما كان بين علي ومعاوية ؓ ثُمَّ كَانَ مَا كَانَ بَيْنَهُ وَبَيْنَ عَلِيٍّ بَعْدَ قَتَلِ عُثْمَانَ، عَلَى سَبِيلِ الِاجْتِهَادِ وَالرَّأْيِ، فَجَرَى بَيْنَهُمَا قِتَالٌ عَظِيمٌ، كَمَا قَدَّمْنَا، وَكَانَ الْحَقُّ وَالصَّوَابُ مَعَ عَلِيٍّ، وَمُعَاوِيَةُ مَعْذُورٌ عِنْدَ جُمْهُورِ الْعُلَمَاءِ سَلَفًا وَخَلَفًا ، وَقَدْ شَهِدَتِ الْأَحَادِيثُ الصَّحِيحَةُ بِالْإِسْلَامِ لِلْفَرِيقَيْنِ مِنَ الطَّرَفَيْنِ ; أَهْلِ الْعِرَاقِ وَأَهْلِ الشَّامِ. كَمَا ثَبَتَ فِي الْحَدِيثِ " الصَّحِيحِ ": " تَمْرُقُ مَارِقَةٌ عَلَى حِينِ فُرْقَةٍ مِنَ الْمُسْلِمِينَ، فَيَقْتُلُهَا أَدْنَى الطَّائِفَتَيْنِ إِلَى الْحَقِّ ". فَكَانَتِ الْمَارِقَةُ الْخَوَارِجَ، وَقَتَلَهُمْ عَلِيٌّ وَأَصْحَابُهُ، ثُمَّ قُتِلَ عَلِيٌّ، فَاسْتَقَلَّ مُعَاوِيَةُ بِالْأَمْرِ سَنَةَ إِحْدَى وَأَرْبَعِينَ، وَكَانَ يَغْزُو الرُّومَ فِي كُلِّ سَنَةٍ مَرَّتَيْنِ ; مَرَّةً فِي الصَّيْفِ، وَمَرَّةً فِي الشِّتَاءِ، وَيَأْمُرُ رَجُلًا مِنْ قَوْمِهِ فَيَحُجُّ بِالنَّاسِ. وَحَجَّ بِالنَّاسِ مُعَاوِيَةُ سَنَةَ خَمْسِينَ، وَحَجَّ ابْنُهُ يَزِيدُ سَنَةَ إِحْدَى وَخَمْسِينَ، وَفِيهَا أَوْ فِي الَّتِي بَعْدَهَا أَغْزَاهُ بِلَادَ الرُّومِ، فَسَارَ مَعَهُ خَلْقٌ كَثِيرٌ مِنْ كُبَرَاءِ الصَّحَابَةِ حَتَّى حَاصَرَ الْقُسْطَنْطِينِيَّةَ، وَقَدْ ثَبَتَ فِي " الصَّحِيحِ ": " أَوَّلُ جَيْشٍ يَغْزُو الْقُسْطَنْطِينِيَّةَ مَغْفُورٌ لَهُمْ ". وَقَدْ تَقَدَّمَ هَذَا كُلُّهُ. وعَنِ الْأَعْمَشِ، عَنْ أَبِي صَالِحٍ قَالَ: كَانَ الْحَادِي يَحْدُو بِعُثْمَانَ فَيَقُولُ: إِنَّ الْأَمِيرَ بَعْدَهُ عَلِيُّ وَفِي الزُّبَيْرِ خَلَفٌ مَرْضِيُّ فَقَالَ كَعْبٌ: بَلْ هُوَ صَاحِبُ الْبَغْلَةِ الشَّهْبَاءِ. يَعْنِي مُعَاوِيَةَ. فَأَتَاهُ مُعَاوِيَةُ فَقَالَ: يَا أَبَا إِسْحَاقَ، تَقُولُ هَذَا، وَهَاهُنَا عَلِيٌّ وَالزُّبَيْرُ وَأَصْحَابُ مُحَمَّدٍ ﷺ ؟ فَقَالَ: أَنْتَ صَاحِبُهَا. وعَنْ عَامِرٍ الشَّعْبِيِّ، أَنَّ عَلِيًّا حِينَ بَعَثَ جَرِيرَ بْنَ عَبْدِ اللَّهِ الْبَجَلِيَّ إِلَى مُعَاوِيَةَ قَبْلَ وَقْعَةِ صِفِّينَ - وَذَلِكَ حِينَ عَزَمَ عَلِيٌّ عَلَى قَصْدِ الشَّامِ، وَجَمَعَ الْجُيُوشَ لِذَلِكَ - وَكَتَبَ مَعَهُ كِتَابًا إِلَى مُعَاوِيَةَ يَذْكُرُ لَهُ فِيهِ أَنَّهُ قَدْ لَزِمَتْهُ بَيْعَتُهُ ; لِأَنَّهُ قَدْ بَايَعَهُ الْمُهَاجِرُونَ وَالْأَنْصَارُ، فَإِنْ لَمْ تُبَايِعِ اسْتَعَنْتُ بِاللَّهِ عَلَيْكَ وَقَاتَلْتُكَ. وَقَدْ أَكْثَرْتَ الْقَوْلَ فِي قَتَلَةِ عُثْمَانَ، فَادْخُلْ فِيمَا دَخَلَ فِيهِ النَّاسُ، ثُمَّ حَاكِمِ الْقَوْمَ إِلَيَّ أَحْمِلْكَ وَإِيَّاهُمْ عَلَى كِتَابِ اللَّهِ. فِي كَلَامٍ طَوِيلٍ، فَقَرَأَهُ مُعَاوِيَةُ عَلَى النَّاسِ، وَقَامَ جَرِيرٌ فَخَطَبَ النَّاسَ، وَأَمَرَ فِي خُطْبَتِهِ مُعَاوِيَةَ بِالسَّمْعِ وَالطَّاعَةِ، وَحَذَّرَهُ مِنَ الْمُخَالَفَةِ وَالْمُعَانَدَةِ، وَنَهَاهُ عَنْ إِيقَاعِ الْفِتْنَةِ بَيْنَ النَّاسِ، وَأَنْ يَضْرِبَ بَعْضُهُمْ بَعْضًا بِالسُّيُوفِ. فَقَالَ لَهُ مُعَاوِيَةُ: انْتَظِرْ حَتَّى آخُذَ رَأْيَ أَهْلِ الشَّامِ. فَلَمَّا كَانَ بَعْدَ ذَلِكَ أَمَرَ مُعَاوِيَةُ مُنَادِيًا، فَنَادَى فِي النَّاسِ: الصَّلَاةَ جَامِعَةً. فَلَمَّا اجْتَمَعَ النَّاسُ صَعِدَ الْمِنْبَرَ، فَخَطَبَ فَقَالَ: الْحَمْدُ لِلَّهِ الَّذِي جَعَلَ الدَّعَائِمَ لِلْإِسْلَامِ أَرْكَانًا، وَالشَّرَائِعَ لِلْإِيمَانِ بُرْهَانًا، يَتَوَقَّدُ مِصْبَاحُهُ بِالسَّنَةِ فِي الْأَرْضِ الْمُقَدَّسَةِ الَّتِي جَعَلَهَا اللَّهُ مَحِلَّ الْأَنْبِيَاءِ وَالصَّالِحِينَ مِنْ عِبَادِهِ، فَأَحَلَّهَا أَهْلَ الشَّامِ وَرَضِيَهُمْ لَهَا، وَرَضِيَهَا لَهُمْ ; لِمَا سَبَقَ مِنْ مَكْنُونِ عِلْمِهِ مِنْ طَاعَتِهِمْ وَمُنَاصَحَتِهِمْ أَوْلِيَاءَهُ فِيهَا، وَالْقُوَّامَ بِأَمْرِهِ، الذَّابِّينَ عَنْ دِينِهِ وَحُرُمَاتِهِ، ثُمَّ جَعَلَهُمْ لِهَذِهِ الْأُمَّةِ نِظَامًا، وَفِي أَعْلَامِ الْخَيْرِ عِظَامًا، يَرْدَعُ اللَّهُ بِهِمُ النَّاكِثِينَ، وَيَجْمَعُ بِهِمْ أُلْفَةَ الْمُؤْمِنِينَ، وَاللَّهَ نَسْتَعِينُ عَلَى مَا تَشَعَّثَ مِنْ أُمُورِ الْمُسْلِمِينَ، وَتَبَاعَدَ بَيْنَهُمْ بَعْدَ الْقُرْبِ وَالْأُلْفَةِ، اللَّهُمَّ انْصُرْنَا عَلَى قَوْمٍ يُوقِظُونَ نَائِمًا، وَيُخِيفُونَ آمِنَنًا، وَيُرِيدُونَ هِرَاقَةَ دِمَائِنَا، وَإِخَافَةَ سَبِيلِنَا، وَقَدْ يَعْلَمُ اللَّهُ أَنَّا لَا نُرِيدُ لَهُمْ عِقَابًا، وَلَا نَهْتِكُ لَهُمْ حِجَابًا، غَيْرَ أَنَّ اللَّهَ الْحَمِيدَ كَسَانَا مِنَ الْكَرَامَةِ ثَوْبًا لَنْ نَنْزِعَهُ طَوْعًا مَا جَاوَبَ الصَّدَى، وَسَقَطَ النَّدَى، وَعُرِفَ الْهُدَى، وَقَدْ عَلِمْنَا أَنَّ الَّذِي حَمَلَهُمْ عَلَى خِلَافِنَا الْبَغْيُ وَالْحَسَدُ لَنَا، فَاللَّهَ نَسْتَعِينُ عَلَيْهِمْ، أَيُّهَا النَّاسُ، قَدْ عَلِمْتُمْ أَنِّي خَلِيفَةُ أَمِيرِ الْمُؤْمِنِينَ عُمَرَ بْنِ الْخَطَّابِ، وَأَنِّي خَلِيفَةُ أَمِيرِ الْمُؤْمِنِينَ عُثْمَانَ عَلَيْكُمْ، وَأَنِّي لَمْ أُقِمْ رَجُلًا مِنْكُمْ عَلَى خِزَايَةٍ قَطُّ، وَأَنِّي وَلِيُّ عُثْمَانَ وَابْنُ عَمِّهِ، قَالَ اللَّهُ تَعَالَى فِي كِتَابِهِ: وَمَنْ قُتِلَ مَظْلُومًا فَقَدْ جَعَلْنَا لِوَلِيِّهِ سُلْطَانًا [ الْإِسْرَاءِ: 33 ]. وَقَدْ عَلِمْتُمْ أَنَّهُ قُتِلَ مَظْلُومًا، وَأَنَا أُحِبُّ أَنْ تُعْلِمُونِي ذَاتَ أَنْفُسِكُمْ فِي قَتْلِ عُثْمَانَ. فَقَالَ أَهْلُ الشَّامِ بِأَجْمَعِهِمْ: بَلْ نَطْلُبُ بِدَمِهِ. فَأَجَابُوهُ إِلَى ذَلِكَ وَبَايَعُوهُ، وَوَثَّقُوا لَهُ أَنْ يَبْذُلُوا فِي ذَلِكَ أَنْفُسَهُمْ وَأَمْوَالَهُمْ، أَوْ يُدْرِكُوا بِثَأْرِهِ، أَوْ يُفْنِيَ اللَّهُ أَرْوَاحَهُمْ قَبْلَ ذَلِكَ. فَلَمَّا رَأَى جَرِيرٌ مِنْ طَاعَةِ أَهْلِ الشَّامِ لِمُعَاوِيَةَ مَا رَأَى، أَفْزَعَهُ ذَلِكَ، وَعَجِبَ مِنْهُ. وَقَالَ مُعَاوِيَةُ لِجَرِيرٍ: إِنْ وَلَّانِي عَلَى الشَّامِ وَمِصْرَ بَايَعْتُهُ عَلَى أَلَّا يَكُونَ لِأَحَدٍ بَعْدَهُ عَلَيَّ بَيْعَةٌ. فَقَالَ: اكْتُبْ إِلَى عَلِيٍّ بِمَا شِئْتَ، وَأَنَا أَكْتُبُ مَعَكَ. فَلَمَّا بَلَغَ عَلِيًّا الْكِتَابُ قَالَ: هَذِهِ خَدِيعَةٌ، وَقَدْ سَأَلَنِي الْمُغِيرَةُ بْنُ شُعْبَةَ أَنْ أُوَلِّيَ مُعَاوِيَةَ الشَّامَ وَأَنَا بِالْمَدِينَةِ، فَأَبَيْتُ ذَلِكَ وَمَا كُنْتُ مُتَّخِذَ الْمُضِلِّينَ عَضُدًا. ثُمَّ كَتَبَ إِلَى جَرِيرٍ بِالْقُدُومِ عَلَيْهِ، فَمَا قَدِمَ إِلَّا وَقَدِ اجْتَمَعَتِ الْعَسَاكِرُ إِلَى عَلِيٍّ، وَكَتَبَ مُعَاوِيَةُ إِلَى عَمْرِو بْنِ الْعَاصِ - وَكَانَ مُعْتَزِلًا بِفِلَسْطِينَ حِينَ قُتِلَ عُثْمَانُ - وَكَانَ عُثْمَانُ قَدْ عَزَلَهُ عَنْ مِصْرَ، فَكَتَبَ إِلَيْهِ مُعَاوِيَةُ يَسْتَدْعِيهِ لِيَسْتَشِيرَهُ فِي أُمُورِهِ، فَرَكِبَ إِلَيْهِ، فَاجْتَمَعَا عَلَى حَرْبِ عَلِيٍّ. وَقَدْ قَالَ الْوَلِيدُ بْنُ عُقْبَةَ بْنِ أَبِي مُعَيْطٍ، فِي كِتَابِ مُعَاوِيَةَ إِلَى عَلِيٍّ حِينَ سَأَلَهُ نِيَابَةَ الشَّامِ وَمِصْرَ، فَكَتَبَ إِلَى مُعَاوِيَةَ يُؤَنِّبُهُ وَيَلُومُهُ عَلَى ذَلِكَ وَيُعَرِّضُ بِأَشْيَاءَ فِيهِ: مُعَاوِيَ إِنَّ الشَّامَ شَامُكَ فَاعْتَصِمْ بِشَامِكَ لَا تُدْخِلْ عَلَيْكَ الْأَفَاعِيَا وَحَامِ عَلَيْهَا بِالْقَبَائِلِ وَالْقَنَا وَلَا تَكُ مَخْشُوشَ الذِّرَاعَيْنِ وَانِيَا فَإِنَّ عَلِيًّا نَاظِرٌ مَا تُجِيبُهُ فَأَهْدِ لَهُ حَرْبًا تُشِيبُ النَّوَاصِيَا وَإِلَّا فَسَلِّمْ إِنَّ فِي الْأَمْنِ رَاحَةً لِمَنْ لَا يُرِيدُ الْحَرْبَ فَاخْتَرْ مُعَاوِيَا وَإِنَّ كِتَابًا يَا ابْنَ حَرْبٍ كَتَبْتَهُ عَلَى طَمَعٍ جَانٍ عَلَيْكَ الدَّوَاهِيَا سَأَلْتَ عَلِيًّا فِيهِ مَا لَا تَنَالُهُ وَلَوْ نِلْتَهُ لَمْ يَبْقَ إِلَّا لَيَالِيَا إِلَى أَنْ تَرَى مِنْهُ الَّتِي لَيْسَ بَعْدَهَا بَقَاءٌ فَلَا تُكْثِرْ عَلَيْكَ الْأَمَانِيَا وَمِثْلُ عَلِيٍّ تَغْتَرِرْهُ بِخَدْعَةٍ وَقَدْ كَانَ مَا جَرَّبْتَ مِنْ قَبْلُ كَافِيَا وَلَوْ نَشِبَتْ أَظْفَارُهُ فِيكَ مَرَّةً حَذَاكَ ابْنَ هِنْدَ بَعْدَ مَا كُنْتَ حَاذَيَا وَقَدْ وَرَدَ مِنْ غَيْرِ وَجْهٍ أَنَّ أَبَا مُسْلِمٍ الْخَوْلَانِيَّ وَجَمَاعَةً مَعَهُ دَخَلُوا عَلَى مُعَاوِيَةَ، فَقَالُوا لَهُ: أَنْتَ تُنَازِعُ عَلِيًّا أَمْ أَنْتَ مِثْلُهُ ؟ فَقَالَ: وَاللَّهِ إِنِّي لَأَعْلَمُ أَنَّهُ خَيْرٌ مِنِّي وَأَفْضَلُ، وَأَحَقُّ بِالْأَمْرِ مِنِّي، وَلَكِنْ أَلَسْتُمْ تَعْلَمُونَ أَنَّ عُثْمَانَ قُتِلَ مَظْلُومًا، وَأَنَا ابْنُ عَمِّهِ، وَأَنَا أَطْلُبُ بِدَمِهِ، وَأَمْرُهُ إِلَيَّ ؟ فَقُولُوا لَهُ فَلْيُسَلِّمْ إِلَيَّ قَتَلَةَ عُثْمَانَ، وَأَنَا أُسَلِّمُ لَهُ أَمْرَهُ. فَأَتَوْا عَلِيًّا، فَكَلَّمُوهُ فِي ذَلِكَ، فَلَمْ يَدْفَعْ إِلَيْهِمْ أَحَدًا، فَعِنْدَ ذَلِكَ صَمَّمَ أَهْلُ الشَّامِ عَلَى الْقِتَالِ مَعَ مُعَاوِيَةَ. وعَنْ عَامِرٍ الشَّعْبِيِّ أَوْ أَبِي جَعْفَرٍ الْبَاقِرِ، قَالَ: بَعَثَ عَلِيٌّ رَجُلًا إِلَى دِمَشْقَ يُنْذِرُهُمْ أَنَّ عَلِيًّا قَدْ نَهَدَ فِي أَهْلِ الْعِرَاقِ إِلَيْكُمْ ; لِيَسْتَعْلِمَ طَاعَتَهُمْ لِمُعَاوِيَةَ، فَلَمَّا قَدِمَ، أَمَرَ مُعَاوِيَةُ فَنُودِيَ فِي النَّاسِ: الصَّلَاةَ جَامِعَةً. فَمَلَئُوا الْمَسْجِدَ، ثُمَّ صَعِدَ الْمِنْبَرَ، فَقَالَ فِي خُطْبَتِهِ: إِنَّ عَلِيًّا قَدْ نَهَدَ إِلَيْكُمْ فِي أَهْلِ الْعِرَاقِ، فَمَا الرَّأْيُ ؟ فَضَرَبَ كُلٌّ مِنْهُمْ عَلَى صَدْرِهِ، وَلَمْ يَتَكَلَّمْ أَحَدٌ مِنْهُمْ، وَلَا رَفَعُوا إِلَيْهِ أَبْصَارَهُمْ، وَقَامَ ذُو الْكَلَاعِ فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، عَلَيْكَ الرَّأْيُ وَعَلَيْنَا امْفِعَالٌ. يَعْنِي: الْفِعَالَ. ثُمَّ نَادَى مُعَاوِيَةُ فِي النَّاسِ أَنِ اخْرُجُوا إِلَى مُعَسْكَرِكُمْ فِي ثَلَاثٍ، فَمَنْ تَخَلَّفَ فَقَدْ أَحَلَّ بْنَفْسِهِ. فَاجْتَمَعُوا كُلُّهُمْ، فَرَكِبَ ذَلِكَ الرَّجُلُ إِلَى عَلِيٍّ فَأَخْبَرَهُ، فَأَمَرَ عَلِيٌّ مُنَادِيًا فَنَادَى: الصَّلَاةَ جَامِعَةً. فَاجْتَمَعُوا، فَصَعِدَ الْمِنْبَرَ فَقَالَ: إِنَّ مُعَاوِيَةَ قَدْ جَمَعَ النَّاسَ لِحَرْبِكُمْ، فَمَا الرَّأْيُ ؟ فَقَالَ كُلُّ فَرِيقٍ مِنْهُمْ مَقَالَةً، وَاخْتَلَطَ كَلَامُ بَعْضِهِمْ فِي بَعْضٍ، فَلَمْ يَدِرِ عَلِيٌّ مِمَّا قَالُوا شَيْئًا، فَنَزَلَ عَنِ الْمِنْبَرِ وَهُوَ يَقُولُ: إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ، ذَهَبَ وَاللَّهِ بِهَا ابْنُ آكِلَةِ الْأَكْبَادِ. ثُمَّ كَانَ مِنْ أَمْرِ الْفَرِيقَيْنِ بِصِفِّينَ مَا كَانَ. وعَنْ أَبِي عُبَيْدَةَ قَالَ: قَالَ مُعَاوِيَةُ: لَقَدْ وَضَعْتُ رِجْلِي فِي الرِّكَابِ، وَهَمَمْتُ يَوْمَ صِفِّينَ بِالْهَزِيمَةِ، فَمَا مَنَعَنِي إِلَّا قَوْلُ ابْنِ الْإِطْنَابَةِ حَيْثُ يَقُولُ: أَبَتْ لِي عِفَّتِي وَأَبَى بَلَائِي وَأَخْذِي الْحَمْدَ بِالثَّمَنِ الرَّبِيحِ وَإِكْرَاهِي عَلَى الْمَكْرُوهِ نَفْسِي وَضَرْبِي هَامَةَ الْبَطَلِ الْمُشِيحِ وَقَوْلِي كُلَّمَا جَشَأَتْ وَجَاشَتْ مَكَانَكِ تُحْمَدِي أَوْ تَسْتَرِيحِي وعَنِ الْإِمَامِ أَحْمَدَ أَنَّهُ قَالَ: الْخُلَفَاءُ أَبُو بَكْرٍ وَعُمَرُ وَعُثْمَانُ وَعَلِيٌّ. فَقِيلَ لَهُ: فَمُعَاوِيَةُ ؟ قَالَ: لَمْ يَكُنْ أَحَدٌ أَحَقَّ بِالْخِلَافَةِ فِي زَمَانِ عَلِيٍّ مِنْ عَلِيٍّ، وَرَحِمَ اللَّهُ مُعَاوِيَةَ. وَقَالَ عَلِيُّ بْنُ الْمَدِينِيِّ: سَمِعْتُ سُفْيَانَ بْنَ عُيَيْنَةَ يَقُولُ: مَا كَانَتْ فِي عَلِيٍّ خَصْلَةٌ تَقْصُرُ بِهِ عَنِ الْخِلَافَةِ، وَلَمْ يَكُنْ فِي مُعَاوِيَةَ خَصْلَةٌ يُنَازِعُ عَلِيًّا بِهَا. وَقِيلَ لِشَرِيكٍ الْقَاضِي: كَانَ مُعَاوِيَةُ حَلِيمًا ؟ فَقَالَ: لَيْسَ بِحَلِيمٍ مَنْ سَفِهَ الْحَقَّ وَقَاتَلَ عَلِيًّا. رَوَاهُ ابْنُ عَسَاكِرَ. وَقَالَ سُفْيَانُ الثَّوْرِيُّ، عَنْ حَبِيبٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ، أَنَّهُ ذَكَرَ مُعَاوِيَةَ وَأَنَّهُ لَبَّى عَشِيَّةَ عَرَفَةَ، فَقَالَ فِيهِ قَوْلًا شَدِيدًا، ثُمَّ بَلَغَهُ أَنَّ عَلِيًّا لَبَّى عَشِيَّةَ عَرَفَةَ، فَتَرَكَهُ. وعَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ قَالَ: رَأَيْتُ رَسُولَ اللَّهِ ﷺ فِي الْمَنَامِ وَأَبُو بَكْرٍ وَعُمَرُ جَالِسَانِ عِنْدَهُ، فَسَلَّمْتُ وَجَلَسْتُ، فَبَيْنَمَا أَنَا جَالِسٌ إِذْ أُتِيَ بَعَلِيٍّ وَمُعَاوِيَةَ، فَأُدْخِلَا بَيْتًا وَأُجِيفَ الْبَابُ وَأَنَا أَنْظُرُ، فَمَا كَانَ بِأَسْرَعَ مِنْ أَنْ خَرَجَ عَلِيٌّ وَهُوَ يَقُولُ: قُضِيَ لِي وَرَبِّ الْكَعْبَةِ. ثُمَّ مَا كَانَ بِأَسْرَعَ مِنْ أَنْ خَرَجَ مُعَاوِيَةُ وَهُوَ يَقُولُ: غُفِرَ لِي وَرَبِّ الْكَعْبَةِ. وَرَوَى ابْنُ عَسَاكِرَ، عَنْ أَبِي زُرْعَةَ الرَّازِيِّ، أَنَّهُ قَالَ لَهُ رَجُلٌ: إِنِّي أُبْغِضُ مُعَاوِيَةَ. فَقَالَ لَهُ: وَلِمَ ؟ قَالَ: لِأَنَّهُ قَاتَلَ عَلِيًّا. فَقَالَ لَهُ أَبُو زُرْعَةَ: وَيْحَكَ ! إِنَّ رَبَّ مُعَاوِيَةَ رَبٌّ رَحِيمٌ، وَخَصْمُ مُعَاوِيَةَ خَصْمٌ كَرِيمٌ، فَأَيْشِ دُخُولُكَ أَنْتَ بَيْنَهُمَا ؟ ! ؓ. وَسُئِلَ الْإِمَامُ أَحْمَدُ عَمَّا جَرَى بَيْنَ عَلِيٍّ وَمُعَاوِيَةَ، فَقَرَأَ: تِلْكَ أُمَّةٌ قَدْ خَلَتْ لَهَا مَا كَسَبَتْ وَلَكُمْ مَا كَسَبْتُمْ وَلَا تُسْأَلُونَ عَمَّا كَانُوا يَعْمَلُونَ [ الْبَقَرَةِ: 134 ]. وَكَذَا قَالَ غَيْرُ وَاحِدٍ مِنَ السَّلَفِ. وَقَالَ الْأَوْزَاعِيُّ: سُئِلَ الْحَسَنُ عَمَّا جَرَى بَيْنَ عَلِيٍّ وَعُثْمَانَ فَقَالَ: كَانَتْ لِهَذَا سَابِقَةٌ وَلِهَذَا سَابِقَةٌ، وَلِهَذَا قَرَابَةٌ وَلِهَذَا قَرَابَةٌ، فَابْتُلِيَ هَذَا وَعُوفِيَ هَذَا. وَسُئِلَ عَمَّا جَرَى بَيْنَ عَلِيٍّ وَمُعَاوِيَةَ فَقَالَ: كَانَتْ لِهَذَا قَرَابَةٌ وَلِهَذَا قَرَابَةٌ، وَلِهَذَا سَابِقَةٌ، وَلَمْ يَكُنْ لِهَذَا سَابِقَةٌ، فَابْتُلِيَا جَمِيعًا. المفاضلة علي ومعاوية وَقَالَ كُلْثُومُ بْنُ جَوْشَنٍ: سَأَلَ النَّضْرُ أَبُو عُمَرَ الْحَسَنَ الْبَصْرِيَّ فَقَالَ: أَبُو بَكْرٍ أَفْضَلُ أَمْ عَلِيٌّ ؟ فَقَالَ: سُبْحَانَ اللَّهِ ! وَلَا سَوَاءَ، سَبَقَتْ لِعَلِيٍّ سَوَابِقُ شَرِكَهُ فِيهَا أَبُو بَكْرٍ، وَأَحْدَثَ عَلِيٌّ أ?حْدَاثًا لَمْ يُشْرِكْهُ فِيهَا أَبُو بَكْرٍ، أَبُو بَكْرٍ أَفْضَلُ. فَقَالَ: فَعُمَرُ أَفْضَلُ أَمْ عَلِيٌّ ؟ فَقَالَ مِثْلَ قَوْلِهِ الْأَوَّلِ، ثُمَّ قَالَ: عُمَرُ أَفْضَلُ. ثُمَّ قَالَ: عُثْمَانُ أَفْضَلُ أَمْ عَلِيٌّ ؟ فَقَالَ مِثْلَ قَوْلِهِ الْأَوَّلِ، ثُمَّ قَالَ: عُثْمَانُ أَفْضَلُ. قَالَ: فِعَلِيٌّ أَفْضَلُ أَمْ مُعَاوِيَةُ ؟ فَقَالَ: سُبْحَانَ اللَّهِ ! وَلَا سَوَاءَ، سَبَقَتْ لِعَلِيٍّ سَوَابِقُ لَمْ يُشْرِكْهُ فِيهَا مُعَاوِيَةُ، وَأَحْدَثَ عَلِيٌّ أَحْدَاثًا شَرِكَهُ فِيهَا مُعَاوِيَةُ، عَلِيٌّ أَفْضَلُ مِنْ مُعَاوِيَةَ . وَقَدْ رُوِيَ عَنِ الْحَسَنِ الْبَصْرِيِّ أَنَّهُ كَانَ يَنْقِمُ عَلَى مُعَاوِيَةَ أَرْبَعَةَ أَشْيَاءَ ; قِتَالَهُ عَلِيًّا، وَقَتْلَهُ حُجْرَ بْنَ عَدِيٍّ وَاسْتِلْحَاقَهُ زِيَادَ بْنَ أَبِيهِ، وَمُبَايَعَتَهُ لِيَزِيدَ ابْنِهِ. وقع قتل علي بن أبي طالب على معاوية وَقَالَ جَرِيرُ بْنُ عَبْدِ الْحَمِيدِ، عَنْ مُغِيرَةَ قَالَ: لَمَّا جَاءَ خَبَرُ قَتْلِ عَلِيٍّ إِلَى مُعَاوِيَةَ جَعَلَ يَبْكِي، فَقَالَتْ لَهُ امْرَأَتُهُ: أَتَبْكِيهِ وَقَدْ قَاتَلْتَهُ ؟ فَقَالَ: وَيْحَكِ ! إِنَّكِ لَا تَدْرِينَ مَا فَقَدَ النَّاسُ مِنَ الْفَضْلِ وَالْفِقْهِ وَالْعِلْمِ. وَفِي رِوَايَةٍ أَنَّهَا قَالَتْ لَهُ: بِالْأَمْسِ تُقَاتِلُهُ وَالْيَوْمَ تَبْكِيهِ ؟ ! قُلْتُ: وَقَدْ كَانَ مَقْتَلُ عَلِيٍّ فِي رَمَضَانَ سَنَةَ أَرْبَعِينَ كَمَا قَدَّمْنَا. تولي معاوية بن أبي سفيان الخلافة وَلِهَذَا قَالَ اللَّيْثُ بْنُ سَعْدٍ: إِنَّ مُعَاوِيَةَ بُويِعَ لَهُ بِإِيلِيَاءَ بَيْعَةَ الْجَمَاعَةِ، وَدَخَلَ الْكُوفَةَ سَنَةَ أَرْبَعِينَ. وَالصَّحِيحُ الَّذِي قَالَهُ ابْنُ إِسْحَاقَ وَالْجُمْهُورُ ; أَنَّهُ بُويِعَ لَهُ بِإِيلِيَاءَ فِي رَمَضَانَ سَنَةَ أَرْبَعِينَ، حِينَ بَلَغَ أَهْلَ الشَّامِ مَقْتَلُ عَلِيٍّ، وَلَكِنَّهُ إِنَّمَا دَخَلَ الْكُوفَةَ بَعْدَ مُصَالَحَةِ الْحَسَنِ لَهُ فِي شَهْرِ رَبِيعٍ الْأَوَّلِ، سَنَةَ إِحْدَى وَأَرْبَعِينَ، وَهُوَ عَامُ الْجَمَاعَةِ، وَذَلِكَ بِمَكَانٍ يُقَالُ لَهُ: أَذْرُحُ. وَقِيلَ: بِمَسْكِنَ. مِنْ أَرْضِ سَوَادِ الْعِرَاقِ مِنْ نَاحِيَةِ الْأَنْبَارِ، فَاسْتَقَلَّ مُعَاوِيَةُ بِالْأَمْرِ إِلَى أَنْ مَاتَ سَنَةَ سِتِّينَ. وَقَدْ قَالَ بَعْضُهُمْ: كَانَ نَقْشُ خَاتَمِ مُعَاوِيَةَ: لِكُلِّ عَمَلٍ ثَوَابٌ. وَقِيلَ: بَلْ كَانَ: لَا قُوَّةَ إِلَّا بِاللَّهِ. وعَنْ سَعِيدِ بْنِ سُوَيْدٍ قَالَ: صَلَّى بِنَا مُعَاوِيَةُ بِالنُّخَيْلَةِ - يَعْنِي خَارِجَ الْكُوفَةِ - الْجُمُعَةِ فِي الضُّحَى، ثُمَّ خَطَبَنَا فَقَالَ: مَا قَاتَلْتُكُمْ لِتَصُومُوا، وَلَا لِتُصَلُّوا، وَلَا لِتَحُجُّوا، وَلَا لِتُزَكُّوا، قَدْ عَرَفْتُ أَنَّكُمْ تَفْعَلُونَ ذَلِكَ، وَلَكِنْ إِنَّمَا قَاتَلْتُكُمْ لِأَتَأَمَّرَ عَلَيْكُمْ، فَقَدْ أَعْطَانِي اللَّهُ ذَلِكَ وَأَنْتُمْ كَارِهُونَ. وعَنِ الزُّهْرِيِّ، أَنَّ مُعَاوِيَةَ عَمِلَ سَنَتَيْنِ عَمَلَ عُمَرَ مَا يَخْرِمُ فِيهِ، ثُمَّ إِنَّهُ بَعِدَ. وعن سُفْيَانُ بْنُ اللَّيْلِ قَالَ: قُلْتُ لِلْحَسَنِ بْنِ عَلِيٍّ لَمَّا قَدِمَ مِنَ الْكُوفَةِ إِلَى الْمَدِينَةِ: يَا مُذِلَّ الْمُؤْمِنِينَ. قَالَ: لَا تَقُلْ ذَلِكَ، فَإِنِّي سَمِعْتُ أَبِي يَقُولُ: لَا تَذْهَبُ الْأَيَّامُ وَاللَّيَالِي حَتَّى يَمْلِكَ مُعَاوِيَةُ. فَعَلِمْتُ أَنَّ أَمْرَ اللَّهِ وَاقِعٌ، فَكَرِهْتُ أَنْ تُهْرَاقَ بَيْنِي وَبَيْنَهُ دِمَاءُ الْمُسْلِمِينَ. وعَنِ الْحَارِثِ الْأَعْوَرِ قَالَ: قَالَ عَلِيٌّ بَعْدَ مَا رَجَعَ مِنْ صِفِّينَ: أَيُّهَا النَّاسُ، لَا تَكْرَهُوا إِمَارَةَ مُعَاوِيَةَ، فَإِنَّكُمْ لَوْ فَقَدْتُمُوهُ رَأَيْتُمُ الرُّءُوسَ تَنْدُرُ عَنْ كَوَاهِلِهَا كَأَنَّهَا الْحَنْظَلُ. وعَنِ الْأَسْوَدِ بْنِ يَزِيدَ قَالَ: قُلْتُ لِعَائِشَةَ: أَلَا تَعْجَبِينَ لِرَجُلٍ مِنَ الطُّلَقَاءِ يُنَازِعُ أَصْحَابَ مُحَمَّدٍ ﷺ فِي الْخِلَافَةِ ؟ فَقَالَتْ: وَمَا تَعْجَبُ مِنْ ذَلِكَ ؟ هُوَ سُلْطَانُ اللَّهِ يُؤْتِيَهُ الْبَرَّ وَالْفَاجِرَ، وَقَدْ مَلَكَ فِرْعَوْنُ أَهْلَ مِصْرَ أَرْبَعَمِائَةِ سَنَةٍ. وعن الْقَاسِمُ بْنُ مُحَمَّدٍ، أَنَّ مُعَاوِيَةَ حِينَ قَدِمَ الْمَدِينَةَ يُرِيدُ الْحَجَّ دَخَلَ عَلَى عَائِشَةَ، فَكَلَّمَهَا خَالِيَيْنِ لَمْ يَشْهَدْ كَلَامَهُمَا أَحَدٌ إِلَّا ذَكْوَانُ أَبُو عَمْرٍو مَوْلَى عَائِشَةَ، فَقَالَتْ: أَمِنْتَ أَنْ أُخَبِّئَ لَكَ رَجُلًا يَقْتُلُكَ بِقَتْلِكَ أَخِي مُحَمَّدًا ؟ فَقَالَ: صَدَقْتِ. فَكَلَّمَهَا مُعَاوِيَةُ، فَلَمَّا قَضَى كَلَامَهُ مَعَهَا تَشَهَّدَتْ عَائِشَةُ، ثُمَّ ذَكَرَتْ مَا بَعَثَ اللَّهُ بِهِ نَبِيَّهُ ﷺ مِنَ الْهُدَى وَدِينِ الْحَقِّ، وَالَّذِي سَنَّ الْخُلَفَاءُ بَعْدَهُ، وَحَضَّتْ مُعَاوِيَةَ عَلَى اتِّبَاعِ أَمْرِهِمْ، فَقَالَتْ فِي ذَلِكَ فَلَمْ تَتَّرِكْ، فَلَمَّا قَضَتْ مَقَالَتَهَا قَالَ لَهَا مُعَاوِيَةُ: أَنْتِ وَاللَّهِ الْعَالِمَةُ بِأَمْرِ رَسُولِ اللَّهِ ﷺ، النَّاصِحَةُ الْمُشْفِقَةُ الْبَلِيغَةُ الْمَوْعِظَةِ، حَضَضْتِ عَلَى الْخَيْرِ وَأَمَرْتِ بِهِ، وَلَمْ تَأْمُرِينَا إِلَّا بِالَّذِي هُوَ لَنَا، وَأَنْتِ أَهْلٌ أَنْ تُطَاعِي. وَتَكَلَّمَتْ هِيَ وَمُعَاوِيَةُ كَلَامًا كَثِيرًا. فَلَمَّا قَامَ مُعَاوِيَةُ اتَّكَأَ عَلَى ذَكْوَانَ وَقَالَ: وَاللَّهِ مَا سَمِعْتُ خَطِيبًا لَيْسَ رَسُولَ اللَّهِ ﷺ أَبْلَغَ مِنْ عَائِشَةَ. وعن عَلْقَمَةُ بْنُ أَبِي عَلْقَمَةَ، عَنْ أُمِّهِ قَالَتْ: قَدِمَ مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ الْمَدِينَةَ، فَأَرْسَلَ إِلَى عَائِشَةَ أَنْ أَرْسِلِي إِلَيَّ بِأَنْبِجَانِيَّةِ رَسُولِ اللَّهِ ﷺ وَشَعْرِهِ، فَأَرْسَلَتْ بِهِ مَعِي أَحْمِلُهُ، حَتَّى دَخَلْتُ بِهِ عَلَيْهِ، فَأَخَذَ الْأَنْبِجَانِيَّةَ، فَلَبِسَهَا، وَأَخَذَ شَعْرَهُ فَدَعَا بِمَاءٍ، فَغَسَلَهُ وَشَرِبَهُ، وَأَفَاضَ عَلَى جِلْدِهِ. وعَنِ الشَّعْبِيِّ قَالَ: لَمَّا قَدِمَ مُعَاوِيَةُ الْمَدِينَةَ عَامَ الْجَمَاعَةِ تَلَقَّتْهُ رِجَالٌ مِنْ وُجُوهِ قُرَيْشٍ فَقَالُوا: الْحَمْدُ لِلَّهِ الَّذِي أَعَزَّ نَصْرَكَ، وَأَعْلَى أَمْرَكَ. فَمَا رَدَّ عَلَيْهِمْ جَوَابًا حَتَّى دَخَلَ الْمَدِينَةَ، فَقَصَدَ الْمَسْجِدَ وَعَلَا الْمِنْبَرَ، فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ، ثُمَّ قَالَ: أَمَّا بَعْدُ، فَإِنِّي وَاللَّهِ مَا وَلِيتُ أَمْرَكُمْ حِينَ وَلِيتُهُ وَأَنَا أَعْلَمُ أَنَّكُمْ لَا تُسَرُّونَ بِوِلَايَتِي وَلَا تُحِبُّونَهَا، وَإِنِّي لَعَالِمٌ بِمَا فِي نُفُوسِكُمْ، وَلَكِنِّي خَالَسْتُكُمْ بِسَيْفِي هَذَا مُخَالَسَةً، وَلَقَدْ رُمْتُ نَفْسِي عَلَى عَمَلِ ابْنِ أَبِي قُحَافَةَ فَلَمْ أَجِدْهَا تَقُومُ بِذَلِكَ، وَأَرَدْتُهَا عَلَى عَمَلِ ابْنِ الْخَطَّابِ، فَكَانَتْ أَشَدَّ نُفُورًا، وَحَاوَلْتُهَا عَلَى مِثْلِ سُنَيَّاتِ عُثْمَانَ، فَأَبَتْ عَلَيَّ، وَأَيْنَ مِثْلُ هَؤُلَاءِ ؟ ! هَيْهَاتَ أَنْ يُدْرِكَ فَضْلَهُمْ أَحَدٌ مِمَّنْ بَعْدَهُمْ، رَحْمَةُ اللَّهِ وَرِضْوَانُهُ عَلَيْهِمْ، غَيْرَ أَنِّي سَلَكْتُ بِهَا طَرِيقًا لِي فِيهِ مَنْفَعَةٌ، وَلَكُمْ فِيهِ مِثْلُ ذَلِكَ، وَلِكُلٍّ فِيهِ مُؤَاكَلَةٌ حَسَنَةٌ، وَمُشَارَبَةٌ جَمِيلَةٌ، مَا اسْتَقَامَتِ السِّيرَةُ وَحَسُنَتِ الطَّاعَةُ، فَإِنْ لَمْ تَجِدُونِي خَيْرَكُمْ فَأَنَا خَيْرٌ لَكُمْ، وَاللَّهِ لَا أَحْمِلُ السَّيْفَ عَلَى مَنْ لَا سَيْفَ مَعَهُ، وَمَهْمَا تَقَدَّمَ مِمَّا قَدْ عَلِمْتُمُوهُ فَقَدْ جَعَلْتُهُ دَبْرَ أُذُنِي، وَإِنْ لَمْ تَجِدُونِي أَقُومُ بِحَقِّكُمْ كُلِّهِ فَارْضَوْا مِنِّي بِبَعْضِهِ، فَإِنَّهَا لَيْسَتْ بِقَائِبَةِ قُوبِهَا، وَإِنَّ السَّيْلَ إِذَا جَاءَ تَتْرَى - وَإِنْ قَلَّ - أَغْنَى، وَإِيَّاكُمْ وَالْفِتْنَةَ فَلَا تَهُمُّوا بِهَا، فَإِنَّهَا تُفْسِدُ الْمَعِيشَةَ، وَتُكَدِّرُ النِّعْمَةَ، وَتُورِثُ الِاسْتِئْصَالَ، أَسْتَغْفِرُ اللَّهَ لِي وَلَكُمْ. ثُمَّ نَزَلَ. قَالَ أَهْلُ اللُّغَةِ: الْقَائِبَةُ: الْبَيْضَةُ، وَالْقُوبُ: الْفَرْخُ، قَابَتِ الْبَيْضَةُ تَقُوبُ إِذَا انْفَلَقَتْ عَنِ الْفَرْخِ. وَالظَّاهِرُ أَنَّ هَذِهِ الْخُطْبَةَ كَانَتْ عَامَ حَجَّ فِي سَنَةِ أَرْبَعٍ وَأَرْبَعِينَ، أَوْ فِي سَنَةِ خَمْسِينَ، لَا فِي عَامِ الْجَمَاعَةِ. أول حجة حجها معاوية بعد اجتماع الناس عليه وعَنْ صَالِحِ بْنِ كَيْسَانَ، أَنَّ مُعَاوِيَةَ قَدِمَ الْمَدِينَةَ أَوَّلَ حَجَّةٍ حَجَّهَا بَعْدَ اجْتِمَاعِ النَّاسِ عَلَيْهِ، فَلَقِيَهُ الْحَسَنُ وَالْحُسَيْنُ وَرِجَالٌ مِنْ قُرَيْشٍ، فَتَوَجَّهَ إِلَى دَارِ عُثْمَانَ بْنِ عَفَّانَ، فَلَمَّا دَنَا إِلَى بَابِ الدَّارِ صَاحَتْ عَائِشَةُ بِنْتُ عُثْمَانَ، وَنَدَبَتْ أَبَاهَا، فَقَالَ مُعَاوِيَةُ لِمَنْ مَعَهُ: انْصَرِفُوا إِلَى مَنَازِلِكُمْ فَإِنَّ لِي حَاجَةً فِي هَذِهِ الدَّارِ. فَانْصَرَفُوا وَدَخَلَ، فَسَكَّنَ عَائِشَةَ، وَأَمَرَهَا بِالْكَفِّ، وَقَالَ لَهَا: يَا بِنْتَ أَخِي، إِنَّ النَّاسَ أَعْطَوْنَا سُلْطَانًا فَأَظْهَرْنَا لَهُمْ حِلْمًا تَحْتَهُ غَضَبٌ، وَأَظْهَرُوا لَنَا طَاعَةً تَحْتَهَا حِقْدٌ، فَبِعْنَاهُمْ هَذَا، وَبَاعُونَا هَذَا، فَإِنْ أَعْطَيْنَاهُمْ غَيْرَ مَا اشْتَرَوْا شَحُّوا عَلَى حَقِّهِمْ، وَمَعَ كُلِّ إِنْسَانٍ مِنْهُمْ شِيعَةٌ، وَهُوَ يَرَى مَكَانَ شِيعَتِهِمْ، فَإِنْ نَكَثْنَاهُمْ نَكَثُوا بِنَا، ثُمَّ لَا نَدْرِي أَتَكُونُ لَنَا الدَّائِرَةُ أَمْ عَلَيْنَا ؟ وَأَنْ تَكُونِي ابْنَةَ عُثْمَانَ أَمِيرِ الْمُؤْمِنِينَ خَيْرٌ مِنْ أَنْ تَكُونِي أَمَةً مِنْ إِمَاءِ الْمُسْلِمِينَ، وَنِعْمَ الْخَلَفُ أَنَا لَكِ بَعْدَ أَبِيكِ. وعَنْ سَعِيدِ بْنِ عَبْدِ الْعَزِيزِ قَالَ: لَمَّا قُتِلَ عُثْمَانُ لَمْ يَكُنْ لِلنَّاسِ غَازِيَةٌ تَغْزُو، حَتَّى كَانَ عَامُ الْجَمَاعَةِ فَأَغْزَا مُعَاوِيَةُ أَرْضَ الرُّومِ سِتَّ عَشْرَةَ غَزْوَةً، تَذْهَبُ سَرِيَّةٌ فِي الصَّيْفِ وَتَشْتُو بِأَرْضِ الرُّومِ، ثُمَّ تَقْفِلُ وَتَعْقُبُهَا أُخْرَى، وَكَانَ فِي جُمْلَةِ مَنْ أَغَزَا ابْنُهُ يَزِيدُ، وَمَعَهُ خَلْقٌ مِنَ الصَّحَابَةِ، فَجَازَ بِهِمُ الْخَلِيجَ، وَقَاتَلُوا أَهْلَ الْقُسْطَنْطِينِيَّةِ عَلَى بَابِهَا، ثُمَّ قَفَلَ بِهِمْ. آخر ما أوصى به معاوية وَكَانَ آخِرَ مَا أَوْصَى بِهِ مُعَاوِيَةُ أَنْ قَالَ: شُدُّوا خِنَاقَ الرُّومِ. ، وعَنِ الزُّهْرِيِّ قَالَ: حَجَّ بِالنَّاسِ مُعَاوِيَةُ فِي أَيَّامِ خِلَافَتِهِ مَرَّتَيْنِ، وَكَانَتْ أَيَّامُهُ عِشْرِينَ سَنَةً إِلَّا شَهْرًا. وَقَالَ أَبُو بَكْرِ بْنُ عَيَّاشٍ: حَجَّ بِالنَّاسِ مُعَاوِيَةُ سَنَةَ أَرْبَعٍ وَأَرْبَعِينَ، وَسَنَةَ خَمْسِينَ. وَقَالَ غَيْرُهُ: سَنَةَ إِحْدَى وَخَمْسِينَ. فَاللَّهُ أَعْلَمُ. وعَنْ بُسْرِ بْنِ سَعِيدٍ، أَنَّ سَعْدَ بْنَ أَبِي وَقَّاصٍ قَالَ: مَا رَأَيْتُ أَحَدًا بَعْدَ عُثْمَانَ أَقْضَى بِحَقٍّ مِنْ صَاحِبِ هَذَا الْبَابِ. يَعْنِي مُعَاوِيَةَ. وعن الْمِسْوَرُ بْنُ مَخْرَمَةَ أَنَّهُ وَفَدَ عَلَى مُعَاوِيَةَ، قَالَ: فَلَمَّا دَخَلْتُ عَلَيْهِ - حَسِبْتُ أَنَّهُ قَالَ: سَلَّمْتُ عَلَيْهِ - فَقَالَ: مَا فَعَلَ طَعْنُكَ عَلَى الْأَئِمَّةِ يَا مِسْوَرُ ؟ قَالَ: قُلْتُ: ارْفُضْنَا مِنْ هَذَا وَأَحْسِنْ فِيمَا قَدِمْنَا لَهُ. فَقَالَ: لَتُكَلِّمَنِّي بِذَاتِ نَفْسِكَ. قَالَ: فَلَمْ أَدَعْ شَيْئًا أَعِيبُهُ عَلَيْهِ إِلَّا أَخْبَرْتُهُ بِهِ. فَقَالَ: لَا بَرَاءَ مِنَ الذُّنُوبِ، فَهَلْ لَكَ مِنْ ذُنُوبٍ تَخَافُ أَنْ تُهْلِكَكَ إِنْ لَمْ يَغْفِرْهَا اللَّهُ لَكَ ؟ قَالَ: قُلْتُ: نَعَمْ. قَالَ: فَمَا يَجْعَلُكَ أَحَقَّ بِأَنْ تَرْجُوَ الْمَغْفِرَةَ مِنِّي، فَوَاللَّهِ لَمَا أَلِيَ مِنَ الْإِصْلَاحِ بَيْنَ النَّاسِ وَإِقَامَةِ الْحُدُودِ وَالْجِهَادِ فِي سَبِيلِ اللَّهِ وَالْأُمُورِ الْعِظَامِ الَّتِي نُحْصِيهَا وَالَّتِي لَا نُحْصِيهَا أَكْثَرُ مِمَّا تَلِي، وَإِنِّي لَعَلَى دِينٍ يَقْبَلُ اللَّهُ فِيهِ الْحَسَنَاتِ وَيَعْفُو عَنِ السَّيِّئَاتِ، وَوَاللَّهُ عَلَى ذَلِكَ مَا كُنْتُ لِأُخَيَّرَ بَيْنَ اللَّهِ وَغَيْرِهِ إِلَّا اخْتَرْتُ اللَّهَ عَلَى مَا سِوَاهُ. قَالَ: فَفَكَّرْتُ حِينَ قَالَ لِي مَا قَالَ، فَعَرَفْتُ أَنَّهُ قَدْ خَصَمَنِي. قَالَ: فَكَانَ الْمِسْوَرُ إِذَا ذَكَرَهُ بَعْدَ ذَلِكَ دَعَا لَهُ بِخَيْرٍ. وعَنِ الْعُتْبِيِّ قَالَ: قَالَ مُعَاوِيَةُ: يَا أَيُّهَا النَّاسُ، مَا أَنَا بِخَيْرِكُمْ، وَإِنَّ مِنْكُمْ لَمَنْ هُوَ خَيْرٌ مِنِّي ; عَبْدُ اللَّهِ بْنُ عُمَرَ، وَعَبْدُ اللَّهِ بْنُ عَمْرٍو، وَغَيْرُهُمَا مَنَ الْأَفَاضِلِ، وَلَكِنْ عَسَى أَنْ أَكُونَ أَنْفَعَكُمْ وِلَايَةً، وَأَنْكَاكُمْ فِي عَدُوِّكُمْ، وَأَدَرَّكُمْ حَلْبًا. من خطب معاوية بن أبي سفيان وعن يُونُسُ بْنُ حَلْبَسٍ قَالَ: سَمِعْتُ مُعَاوِيَةَ عَلَى مِنْبَرِ دِمَشْقَ يَوْمَ جُمُعَةٍ يَقُولُ: أَيُّهَا النَّاسُ، اعْقِلُوا قَوْلِي، فَلَنْ تَجِدُوا أَعْلَمَ بِأُمُورِ الدُّنْيَا وَالْآخِرَةِ مِنِّي، أَقِيمُوا وُجُوهَكُمْ وَصُفُوفَكُمْ فِي الصَّلَاةِ، فَلَتُقِيمُنَّ وُجُوهَكُمْ وَصُفُوفَكُمْ، أَوْ لَيُخَالِفَنَّ اللَّهُ بَيْنَ قُلُوبِكُمْ، خُذُوا عَلَى أَيْدِي سُفَهَائِكُمْ، أَوْ لَيُسَلِّطُنَّهُمُ اللَّهُ عَلَيْكُمْ فَلْيَسُومُنَّكُمْ سُوءَ الْعَذَابِ، تَصَدَّقُوا وَلَا يَقُولُنَّ الرَّجُلُ: إِنِّي مُقِلٌّ. فَإِنَّ صَدَقَةَ الْمُقِلِّ أَفْضَلُ مِنْ صَدَقَةِ الْغَنِيِّ، وَإِيَّاكُمْ وَقَذْفَ الْمُحْصَنَاتِ ، وَأَنْ يَقُولَ الرَّجُلُ: سَمِعْتُ. وَ: بَلَغَنِي. فَلَوْ قَذَفَ أَحَدُكُمُ امْرَأَةً عَلَى عَهْدِ نُوحٍ لَسُئِلَ عَنْهَا يَوْمَ الْقِيَامَةِ. تواضع معاوية بن أبي سفيان كَانَ مُعَاوِيَةُ مُتَوَاضِعًا، لَيْسَ لَهُ مَجَالِدُ إِلَّا كَمَجَالِدِ الصِّبْيَانِ الَّتِي يُسَمُّونَهَا الْمَخَارِيقَ، فَيَضْرِبُ بِهَا النَّاسَ. عَنْ وعن يُونُسَ بْنِ مَيْسَرَةَ بْنِ حَلْبَسٍ قَالَ: رَأَيْتُ مُعَاوِيَةَ فِي سُوقِ دِمَشْقَ وَهُوَ مُرْدِفٌ وَرَاءَهُ وَصِيفًا، عَلَيْهِ قَمِيصٌ مَرْقُوعُ الْجَيْبِ، وَهُوَ يَسِيرُ فِي أَسْوَاقِ دِمَشْقَ. وَقَالَ الْأَعْمَشُ، عَنْ مُجَاهِدٍ أَنَّهُ قَالَ: لَوْ رَأَيْتُمْ مُعَاوِيَةَ لَقُلْتُمْ: هَذَا الْمَهْدِيُّ. وعَنِ ابْنِ عُمَرَ قَالَ: مَا رَأَيْتُ أَحَدًا أَسْوَدَ مِنْ مُعَاوِيَةَ. قَالَ: قُلْتُ: وَلَا عُمَرَ ؟ قَالَ: كَانَ عُمَرُ خَيْرًا مِنْهُ، وَكَانَ مُعَاوِيَةُ أَسْوَدَ مِنْهُ. معاوية أول الملوك وعن ابْنُ أَبِي عُتْبَةَ، عَنْ شَيْخٍ مِنْ أَهْلِ الْمَدِينَةِ قَالَ: قَالَ مُعَاوِيَةُ: أَنَا أَوَّلُ الْمُلُوكِ . وعَنِ ابْنِ شَوْذَبٍ قَالَ: كَانَ مُعَاوِيَةُ يَقُولُ: أَنَا أَوَّلُ الْمُلُوكِ وَآخِرُ خَلِيفَةٍ. قُلْتُ: وَالسُّنَّةُ أَنْ يُقَالَ لِمُعَاوِيَةَ: مَلِكٌ. وَلَا يُقَالُ لَهُ: خَلِيفَةٌ . لِحَدِيثِ سَفِينَةَ، أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: " الْخِلَافَةُ بَعْدِي ثَلَاثُونَ سَنَةً، ثُمَّ تَكُونُ مُلْكًا عَضُوضًا ". حلم معاوية بن أبي سفيان وَقَالَ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ يَوْمًا، وَذَكَرَ مُعَاوِيَةَ فَقَالَ: مَا رَأَيْتُ مِثْلَهُ فِي حِلْمِهِ وَاحْتِمَالِهِ وَكَرَمِهِ. وَقَالَ قَبِيصَةُ بْنُ جَابِرٍ: مَا رَأَيْتُ أَحَدًا أَعْظَمَ حِلْمًا، وَلَا أَكْثَرَ سُؤْدُدًا، وَلَا أَبَعْدَ أَنَاةً، وَلَا أَلْيَنَ مَخْرَجًا، وَلَا أَرْحَبَ بَاعًا بِالْمَعْرُوفِ مِنْ مُعَاوِيَةَ. وَقَالَ بَعْضُهُمْ: أَسْمَعَ رَجُلٌ مُعَاوِيَةَ كَلَامًا شَدِيدًا، فَقِيلَ لَهُ: لَوْ سَطَوْتَ عَلَيْهِ ! فَقَالَ: إِنِّي لَأَسْتَحْيِي أَنْ يَضِيقَ حِلْمِي عَنْ أَحَدٍ مِنْ رَعِيَّتِي. وَفِي رِوَايَةٍ: قَالَ لَهُ رَجُلٌ: يَا أَمِيرَ الْمُؤْمِنِينَ، مَا أَحْلَمَكَ ! فَقَالَ: إِنِّي لَأَسْتَحْيِي أَنْ يَكُونَ جُرْمُ رَجُلٍ أَعْظَمَ مِنْ حِلْمِي. وَقَالَ الْأَصْمَعِيُّ، عَنِ الثَّوْرِيِّ قَالَ: قَالَ مُعَاوِيَةُ: إِنِّي لَأَسْتَحِي أَنْ يَكُونَ ذَنْبٌ أَعْظَمَ مِنْ عَفْوِي، أَوْ جَهْلٌ أَكْبَرَ مِنْ حِلْمِي، أَوْ تَكُونَ عَوْرَةٌ لَا أُوَارِيهَا بِسَتْرِي. وَقَالَ الشَّعْبِيُّ - وَالْأَصْمَعِيُّ، عَنْ أَبِيهِ - قَالَا: جَرَى بَيْنَ رَجُلٍ يُقَالُ لَهُ: أَبُو الْجَهْمِ. وَبَيْنَ مُعَاوِيَةَ كَلَامٌ، فَتَكَلَّمَ أَبُو الْجَهْمِ بِكَلَامٍ فِيهِ غَمٌّ لِمُعَاوِيَةَ، فَأَطْرَقَ، ثُمَّ رَفَعَ رَأْسَهُ فَقَالَ: يَا أَبَا الْجَهْمِ، إِيَّاكَ وَالسُّلْطَانَ، فَإِنَّهُ يَغْضَبُ غَضَبَ الصِّبْيَانِ، وَيَأْخُذُ أَخْذَ الْأَسَدِ، وَإِنَّ قَلِيلَهُ يَغْلِبُ كَثِيرَ النَّاسِ. ثُمَّ أَمَرَ لَهُ بِمَالٍ، فَقَالَ أَبُو الْجَهْمِ فِي ذَلِكَ يَمْدَحُ مُعَاوِيَةَ: نَمِيلُ عَلَى جَوَانِبِهِ كَأَنَّا إِذَا مِلْنَا نَمِيلُ عَلَى أَبِينَا نُقَلِّبُهُ لِنُخْبِرَ حَالَتَيْهِ فَنُخْبَرُ مِنْهُمَا كَرَمًا وَلِينًا وَقَالَ الْأَعْمَشُ: طَافَ الْحَسَنُ بْنُ عَلِيٍّ مَعَ مُعَاوِيَةَ، فَكَانَ مُعَاوِيَةُ يَمْشِي بَيْنَ يَدَيْهِ، فَقَالَ الْحَسَنُ: مَا أَشْبَهَ أَلْيَتَيْهِ بِأَلْيَتَيْ هِنْدَ. فَالْتَفَتَ إِلَيْهِ مُعَاوِيَةُ فَقَالَ: أَمَا إِنَّهُ كَانَ يُعْجِبُ أَبَا سُفْيَانَ. وَقَالَ ابْنُ أُخْتِهِ عَبْدُ الرَّحْمَنِ بْنُ أُمِّ الْحَكَمِ لِمُعَاوِيَةَ: إِنَّ فُلَانًا يَشْتُمُنِي. فَقَالَ لَهُ: تَطَأْطَأْ لَهَا تَمُرَّ فَتُجَاوِزَكَ. وَقَالَ ابْنُ الْأَعْرَابِيِّ: قَالَ رَجُلٌ لِمُعَاوِيَةَ: مَا رَأَيْتُ أَنْذَلَ مِنْكَ. فَقَالَ مُعَاوِيَةُ: بَلَى، مَنْ وَاجَهَ الرِّجَالَ بِمِثْلِ هَذَا. وَقَالَ أَبُو عَمْرِو بْنُ الْعَلَاءِ: قَالَ مُعَاوِيَةُ: مَا يَسُرُّنِي بَدَلَ الْكَرَمِ حُمْرُ النَّعَمِ. وَقَالَ بَعْضُهُمْ: قَالَ مُعَاوِيَةُ: يَا بَنِي أُمَيَّةَ، قَارِبُوا قُرَيْشًا بِالْحِلْمِ، فَوَاللَّهِ لَقَدْ كُنْتُ أَلْقَى الرَّجُلَ فِي الْجَاهِلِيَّةِ فَيُوسِعُنِي شَتْمًا وَأَوْسِعُهُ حِلْمًا، فَأَرْجِعُ وَهُوَ لِي صَدِيقٌ، أَسْتَنْجِدُهُ فَيُنْجِدُنِي، وَأَثُورُ بِهِ فَيَثُورُ مَعِي، وَمَا رَفَعَ الْحِلْمُ عَنْ شَرِيفٍ شَرَفَهُ، وَلَا زَادَهُ إِلَّا كَرَمًا. وَقَالَ: آفَةُ الْحِلْمِ الذُّلُّ. وَقَالَ أَيْضًا: لَا يَبْلُغُ الرَّجُلُ مَبْلَغَ الرَّأْيِ حَتَّى يَغْلِبَ حِلْمُهُ جَهْلَهُ، وَصَبْرُهُ شَهْوَتَهُ، وَلَا يَبْلُغُ ذَلِكَ إِلَّا بِقُوَّةِ الْحِلْمِ. وَقَالَ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ: لِلَّهِ دَرُّ ابْنِ هِنْدَ، وَاللَّهِ إِنْ كُنَّا لَنُفْرِقُهُ - وَمَا اللَّيْثُ عَلَى بَرَاثِنِهِ بِأَجْرَأَ مِنْهُ - فَيَتَفَارَقُ لَنَا، وَإِنْ كُنَّا لَنَخْدَعُهُ - وَمَا ابْنُ لَيْلَةٍ مِنْ أَهْلِ الْأَرْضِ بِأَدْهَى مِنْهُ - فَيَتَخَادَعُ لَنَا، وَاللَّهِ لَوَدِدْتُ أَنَّا مُتِّعْنَا بِهِ مَا دَامَ فِي هَذَا الْجَبَلِ حَجَرٌ. وَأَشَارَ إِلَى أَبِي قُبَيْسٍ. وَقَالَ رَجُلٌ لِمُعَاوِيَةَ: مَنْ أَسْوَدُ النَّاسِ ؟ فَقَالَ: أَسْخَاهُمْ نَفْسًا حِينَ يُسْأَلُ، وَأَحْسَنُهُمْ فِي الْمَجَالِسِ خُلُقًا، وَأَحْلَمُهُمْ حِينَ يُسْتَجْهَلُ. وَقَالَ أَبُو عُبَيْدَةَ مَعْمَرُ بْنُ الْمُثَنَّى: كَانَ مُعَاوِيَةُ يَتَمَثَّلُ بِهَذِهِ الْأَبْيَاتِ كَثِيرًا: فَمَا قَتَلَ السَّفَاهَةَ مِثْلُ حِلْمٍ يَعُودُ بِهِ عَلَى الْجَهْلِ الْحَلِيمُ فَلَا تَسْفَهْ وَإِنْ مُلِّئْتَ غَيْظًا عَلَى أَحَدٍ فَإِنَّ الْفُحْشَ لَوْمُ وَلَا تَقْطَعْ أَخًا لَكَ عِنْدَ ذَنْبٍ فَإِنَّ الذَّنْبَ يَغْفِرُهُ الْكَرِيمُ وَعَنِ ابْنِ عَبَّاسٍ أَنَّهُ قَالَ: قَدْ عَلِمْتُ بِمَ غَلَبَ مُعَاوِيَةُ النَّاسَ، كَانُوا إِذَا طَارُوا وَقَعَ، وَإِذَا وَقَعُوا طَارَ. وَقَالَ غَيْرُهُ: كَتَبَ مُعَاوِيَةُ إِلَى نَائِبِهِ زِيَادٍ: إِنَّهُ لَا يَنْبَغِي أَنْ نَسُوسَ النَّاسَ سِيَاسَةً وَاحِدَةً ; بِاللِّينِ فَيَمْرَحُوا، وَلَا بِالشِّدَّةِ فَنَحْمِلَ النَّاسَ عَلَى الْمَهَالِكِ، وَلَكِنْ كُنْ أَنْتَ لِلشِّدَّةِ وَالْفَظَاظَةِ وَالْغِلْظَةِ، أَكُونُ أَنَا لِلِّينِ وَالْأُلْفَةِ وَالرَّحْمَةِ، فَإِذَا خَافَ خَائِفٌ وَجَدَ بَابًا يَدْخُلُهُ. عطاء معاوية بن أبي سفيان وَقَالَ أَبُو مُسْهِرٍ، عَنْ سَعِيدِ بْنِ عَبْدِ الْعَزِيزِ قَالَ: قَضَى مُعَاوِيَةُ عَنْ عَائِشَةَ أُمِّ الْمُؤْمِنِينَ ثَمَانِيَةَ عَشَرَ أَلْفَ دِينَارٍ كَانَتْ عَلَيْهَا. وَقَالَ هِشَامُ بْنُ عُرْوَةَ، عَنْ أَبِيهِ قَالَ: بَعَثَ مُعَاوِيَةُ إِلَى أُمِّ الْمُؤْمِنِينَ عَائِشَةَ بِمِائَةِ أَلْفٍ، فَفَرَّقَتْهَا مِنْ يَوْمِهَا، فَلَمْ يَبْقَ مِنْهَا دِرْهَمٌ، فَقَالَتْ لَهَا خَادِمَتُهَا: هَلَّا أَبْقَيْتِ لَنَا دِرْهَمًا نَشْتَرِي بِهِ لَحْمًا. فَقَالَتْ: لَوْ أَذْكَرْتِنِي لَفَعَلْتُ. وَقَالَ عَطَاءٌ: بَعَثَ مُعَاوِيَةُ إِلَى عَائِشَةَ - وَهِيَ بِمَكَّةَ - بِطَوْقٍ قِيمَتُهُ مِائَةُ أَلْفٍ، فَقَبِلَتْهُ. وعَنْ عَبْدِ اللَّهِ بْنِ بُرَيْدَةَ قَالَ: قَدِمَ الْحَسَنُ بْنُ عَلِيٍّ عَلَى مُعَاوِيَةَ فَقَالَ: لَأُجِيزَنَّكَ بِجَائِزَةٍ لَمْ يُجِزْ بِهَا أَحَدٌ كَانَ قَبْلِي. فَأَعْطَاهُ أَرْبَعَمِائَةِ أَلْفِ أَلْفٍ. وَوَفَدَ إِلَيْهِ مَرَّةً الْحَسَنُ وَالْحُسَيْنُ فَأَجَازَهُمَا عَلَى الْفَوْرِ بِمِائَتَيْ أَلْفٍ، وَقَالَ لَهُمَا: مَا أَجَازَ بِهَا أَحَدٌ قَبْلِي. فَقَالَ لَهُ الْحُسَيْنُ: وَلَمْ تُعْطِ أَحَدًا أَفْضَلَ مِنَّا. وَقَالَ أَبُو مَرْوَانَ الْمَرْوَانِيُّ: بَعَثَ مُعَاوِيَةُ إِلَى الْحَسَنِ بْنِ عَلِيٍّ بِمِائَةِ أَلْفٍ، فَقَالَ: لِجُلَسَائِهِ: مَنْ أَخَذَ شَيْئًا فَهُوَ لَهُ. وَبَعَثَ إِلَى الْحُسَيْنِ بِمِائَةِ أَلْفٍ، فَقَسَمَهَا عَلَى جُلَسَائِهِ، وَكَانُوا عَشَرَةً، فَأَصَابَ كُلُّ وَاحِدٍ عَشَرَةَ آلَافٍ. وَبَعَثَ إِلَى عَبْدِ اللَّهِ بْنِ جَعْفَرٍ بِمِائَةِ أَلْفٍ، فَاسْتَوْهَبَتْهَا مِنْهُ امْرَأَتُهُ، فَأَطْلَقَهَا لَهَا. وَبَعَثَ إِلَى مَرْوَانَ بْنِ الْحَكَمِ بِمِائَةِ أَلْفٍ، فَقَسَمَ مِنْهَا خَمْسِينَ أَلْفًا، وَحَبَسَ خَمْسِينَ أَلْفًا، وَبَعَثَ إِلَى عَبْدِ اللَّهِ بْنِ عُمَرَ بِمِائَةِ أَلْفٍ، فَفَرَّقَ مِنْهَا تِسْعِينَ أَلْفًا، وَاسْتَبْقَى عَشَرَةَ آلَافٍ. فَقَالَ مُعَاوِيَةُ: إِنَّهُ لَمُقْتَصِدٌ يُحِبُّ الِاقْتِصَادَ، وَبَعَثَ إِلَى عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ بِمِائَةِ أَلْفٍ فَقَالَ لِلرَّسُولِ: لِمَ جِئْتَ بِهَا بِالنَّهَارِ ؟ هَلَّا جِئْتَ بِهَا بِاللَّيْلِ. ثُمَّ حَبَسَهَا عِنْدَهُ، وَلَمْ يُعْطِ مِنْهَا أَحَدًا شَيْئًا، فَقَالَ مُعَاوِيَةُ: إِنَّهُ لَخِبٌّ ضَبٌّ، كَأَنَّكَ بِهِ قَدْ رَفَعَ ذَنَبَهُ وَقُطِعَ. وَقَالَ ابْنُ دَابٍّ: كَانَ لِعَبْدِ اللَّهِ بْنِ جَعْفَرٍ عَلَى مُعَاوِيَةَ فِي كُلِّ سَنَةٍ أَلْفُ أَلْفٍ، وَيَقْضِي لَهُ مَعَهَا مِائَةَ حَاجَةٍ، فَقَدِمَ عَلَيْهِ عَامًا، فَأَعْطَاهُ الْمَالَ، وَقَضَى لَهُ الْحَاجَاتِ، وَبَقِيَتْ مِنْهَا حَاجَةٌ وَاحِدَةٌ، فَبَيْنَمَا هُوَ عِنْدَهُ إِذْ قَدِمَ أَصْبَهْبَذُ سِجِسْتَانَ يَطْلُبُ مِنْ مُعَاوِيَةَ أَنْ يُمَلِّكَهُ تِلْكَ الْبِلَادَ، وَوَعَدَ مَنْ قَضَى لَهُ هَذِهِ الْحَاجَةَ مِنْ مَالِهِ أَلْفَ أَلْفٍ، فَطَافَ عَلَى رُءُوسِ الْأُمَرَاءِ مِنْ أَهْلِ الشَّامِ وَأُمَرَاءِ الْعِرَاقِ، مِمَّنْ قَدِمَ مَعَ الْأَحْنَفِ بْنِ قَيْسٍ فَكُلُّهُمْ يَقُولُونَ لَهُ: عَلَيْكَ بِعَبْدِ اللَّهِ بْنِ جَعْفَرٍ. فَقَصَدَهُ الدِّهْقَانُ، فَكَلَّمَ فِيهِ ابْنُ جَعْفَرٍ مُعَاوِيَةَ، فَقَضَى حَاجَتَهُ تَكْمِلَةَ الْمِائَةِ حَاجَةٍ، وَأَمَرَ الْكَاتِبَ فَكَتَبَ لَهُ عَهْدَهُ، وَخَرَجَ بِهِ ابْنُ جَعْفَرٍ إِلَى الدِّهْقَانِ، فَسَجَدَ لَهُ وَحَمَلَ إِلَيْهِ أَلْفَ أَلْفِ دِرْهَمٍ، فَقَالَ لَهُ ابْنُ جَعْفَرٍ: اسْجُدْ لِلَّهِ، وَاحْمِلْ مَالَكَ إِلَى مَنْزِلِكَ، فَإِنَّا أَهْلُ بَيْتٍ لَا نُتْبِعُ الْمَعْرُوفَ بِالْمَنِّ. فَبَلَغَ ذَلِكَ مُعَاوِيَةَ فَقَالَ: لَأَنْ يَكُونَ يَزِيدُ قَالَهَا أَحَبُّ إِلَيَّ مِنْ خَرَاجِ الْعِرَاقِ، أَبَتْ بَنُو هَاشِمٍ إِلَّا كَرَمًا. وَقَالَ غَيْرُهُ: كَانَ لِعَبْدِ اللَّهِ بْنِ جَعْفَرٍ عَلَى مُعَاوِيَةَ فِي كُلِّ سَنَةٍ أَلْفُ أَلْفٍ، فَاجْتَمَعَ عَلَيْهِ فِي بَعْضِ الْأَوْقَاتِ دَيْنٌ خَمْسُمِائَةِ أَلْفٍ، فَأَلَحَّ عَلَيْهِ غُرَمَاؤُهُ، فَاسْتَنْظَرَهُمْ حَتَّى يَقْدَمَ عَلَى مُعَاوِيَةَ، فَيَسْأَلَهُ أَنْ يُسْلِفَهُ شَيْئًا مِنَ الْعَطَاءِ، فَرَكِبَ إِلَيْهِ، فَقَالَ لَهُ: مَا أَقْدَمَكَ يَا ابْنَ جَعْفَرٍ ؟ فَقَالَ: دَيْنٌ أَلَحَّ عَلِيَّ غُرَمَاؤُهُ. فَقَالَ: وَكَمْ هُوَ: قَالَ: خَمْسُمِائَةِ أَلْفٍ. فَقَضَاهَا عَنْهُ. وَقَالَ لَهُ: إِنَّ الْأَلْفَ أَلْفٍ سَتَأْتِيكَ فِي وَقْتِهَا. وعَنْ قَتَادَةَ قَالَ: قَالَ مُعَاوِيَةُ: يَا عَجَبًا لِلْحَسَنِ بْنِ عَلِيٍّ ! شَرِبَ شَرْبَةَ عَسَلٍ يَمَانِيَّةً بِمَاءِ رُومَةَ فَقَضَى نَحْبَهُ. ثُمَّ قَالَ لِابْنِ عَبَّاسٍ: لَا يَسُوءُكَ اللَّهُ وَلَا يُخْزِيكَ فِي الْحَسَنِ بْنِ عَلِيٍّ. فَقَالَ ابْنُ عَبَّاسٍ لِمُعَاوِيَةَ: لَا يُخْزِينِي اللَّهُ وَلَا يَسُوءُنِي مَا أَبْقَى اللَّهُ أَمِيرَ الْمُؤْمِنِينَ. قَالَ: فَأَعْطَاهُ أَلْفَ أَلْفِ دِرْهَمٍ وَعُرُوضًا وَأَشْيَاءَ، وَقَالَ: خُذْهَا فَاقْسِمْهَا فِي أَهْلِكَ. وَقَالَ أَبُو الْحَسَنِ الْمَدَائِنِيُّ، عَنْ سَلَمَةَ بْنِ مُحَارِبٍ قَالَ: قِيلَ لِمُعَاوِيَةَ: أَيُّكُمْ كَانَ أَشْرَفَ ; أَنْتُمْ أَوْ بَنُو هَاشِمٍ ؟ قَالَ: كُنَّا أَكْثَرَ أَشْرَافًا وَكَانُوا أَشْرَفَ وَاحِدًا ; لَمْ يَكُنْ فِي عَبْدِ مَنَافٍ مِثْلُ هَاشِمٍ، فَلَمَّا هَلَكَ كُنَّا أَكْثَرَ عَدَدًا وَأَكْثَرَ أَشْرَافًا، وَكَانَ فِيهِمْ عَبْدُ الْمُطَّلِبِ، وَلَمْ يَكُنْ فِينَا مِثْلُهُمْ، فَصِرْنَا أَكْثَرَ عَدَدًا وَأَكْثَرَ أَشْرَافًا وَلَمْ يَكُنْ فِيهِمْ وَاحِدٌ كَوَاحِدِنَا، فَلَمْ يَكُنْ إِلَّا كَقَرَارِ الْعَيْنِ حَتَّى جَاءَ شَيْءٌ لَمْ يَسْمَعِ الْأَوَّلُونَ بِمِثْلِهِ، وَلَا يَسْمَعُ الْآخِرُونَ بِمِثْلِهِ ; مُحَمَّدٌ ﷺ. وعَنِ ابْنِ عَبَّاسٍ، أَنَّ عَمْرَو بْنَ الْعَاصِ قَصَّ عَلَى مُعَاوِيَةَ مَنَامًا رَأَى فِيهِ أَبَا بَكْرٍ وَعُمَرَ وَعُثْمَانَ، وَهُمْ يُحَاسَبُونَ عَلَى مَا وُلُّوهُ فِي أَيَّامِهِمْ، وَرَأَى مُعَاوِيَةَ وَهُوَ مُوَكَّلٌ بِهِ رَجُلَانِ يُحَاسِبَانِهِ عَلَى مَا عَمِلَ فِي أَيَّامِهِ، فَقَالَ لَهُ مُعَاوِيَةُ: مَا رَأَيْتَ ثَمَّ دَنَانِيرَ مِصْرَ ؟ ! وعَنِ الْعُتْبِيِّ قَالَ: دَخَلَ عَمْرٌو عَلَى مُعَاوِيَةَ وَقَدْ وَرَدَ عَلَيْهِ كِتَابٌ فِيهِ تَعْزِيَةٌ لَهُ فِي بَعْضِ الصَّحَابَةِ، فَاسْتَرْجَعَ مُعَاوِيَةُ، فَقَالَ عَمْرُو بْنُ الْعَاصِ: يَمُوتُ الصَّالِحُونَ وَأَنْتَ حَيٌّ تَخَطَّاكَ الْمَنَايَا لَا تَمُوتُ فَقَالَ لَهُ مُعَاوِيَةُ: أَتَرْجُو أَنْ أَمُوتَ وَأَنْتَ حَيٌّ فَلَسْتُ بِمَيِّتٍ حَتَّى تَمُوتَ وَقَالَ ابْنُ السَّمَّاكِ: قَالَ مُعَاوِيَةُ: كُلُّ النَّاسِ أَسْتَطِيعُ أَنْ أُرْضِيَهُ إِلَّا حَاسِدَ نِعْمَةٍ ; فَإِنَّهُ لَا يُرْضِيَهُ إِلَّا زَوَالُهَا. وعَنْ أَبِي بَحْرِيَّةَ قَالَ: قَالَ مُعَاوِيَةُ: الْمُرُوءَةُ فِي أَرْبَعٍ ; الْعَفَافِ فِي الْإِسْلَامِ، وَاسْتِصْلَاحِ الْمَالِ، وَحِفْظِ الْإِخْوَانِ، وَحِفْظِ الْجَارِ . من شعر معاوية بن أبي سفيان وَقَالَ أَبُو بَكْرٍ الْهُذَلِيُّ: كَانَ مُعَاوِيَةُ يَقُولُ الشِّعْرَ، فَلَمَّا وَلِيَ الْخِلَافَةَ قَالَ لَهُ أَهْلُهُ: قَدْ بَلَغْتَ الْغَايَةَ، فَمَاذَا تَصْنَعُ بِالشِّعْرِ ؟ فَارْتَاحَ يَوْمًا فَقَالَ سَرَحْتُ سَفَاهَتِي وَأَرَحْتُ حِلْمِي وَفِيَّ عَلَى تَحَلُّمِيَ اعْتِرَاضُ عَلَى أَنِّي أُجِيبُ إِذَا دَعَتْنِي إِلَى حَاجَاتِهَا الْحَدَقُ الْمِرَاضُ أوليات معاوية بن أبي سفيان وَقَالَ مُغِيرَةُ، عَنِ الشَّعْبِيِّ: أَوَّلُ مَنْ خَطَبَ جَالِسًا مُعَاوِيَةُ حِينَ كَثُرَ شَحْمُهُ وَعَظُمَ بَطْنُهُ. وَكَذَا رَوَى مُغِيرَةُ، عَنْ إِبْرَاهِيمَ أَنَّهُ قَالَ: أَوَّلُ مَنْ خَطَبَ جَالِسًا يَوْمَ الْجُمُعَةِ مُعَاوِيَةُ. وَقَالَ أَبُو الْمَلِيحِ، عَنْ مَيْمُونٍ: أَوَّلُ مَنْ جَلَسَ عَلَى الْمِنْبَرِ مُعَاوِيَةُ، وَاسْتَأْذَنَ النَّاسَ فِي الْجُلُوسِ. وَقَالَ قَتَادَةُ، عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ: أَوَّلُ مَنْ أَذَّنَ وَأَقَامَ يَوْمَ الْفِطْرِ وَالنَّحْرِ مُعَاوِيَةُ. وَقَالَ أَبُو جَعْفَرٍ الْبَاقِرُ: كَانَتْ أَبْوَابُ مَكَّةَ لَا أَغْلَاقَ لَهَا، وَأَوَّلُ مَنِ اتَّخَذَ لَهَا الْأَبْوَابَ مُعَاوِيَةُ. وعَنِ الزُّهْرِيِّ: مَضَتِ السُّنَّةُ أَنْ لَا يَرِثَ الْكَافِرُ الْمُسْلِمَ، وَلَا الْمُسْلِمُ الْكَافِرَ ، وَأَوَّلُ مَنْ وَرَّثَ الْمُسْلِمَ مِنَ الْكَافِرِ مُعَاوِيَةُ، وَقَضَى بِذَلِكَ بَنُو أُمَيَّةَ بَعْدَهُ، حَتَّى كَانَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ فَرَاجَعَ السُّنَّةَ، وَأَعَادَ هِشَامٌ مَا قَضَى بِهِ مُعَاوِيَةُ وَبَنُو أُمَيَّةَ مِنْ بَعْدِهِ. وَبِهِ قَالَ الزُّهْرِيُّ: وَمَضَتِ السُّنَّةُ أَنَّ دِيَةَ الْمُعَاهَدِ كَدِيَةِ الْمُسْلِمِ ، وَكَانَ مُعَاوِيَةُ أَوَّلَ مَنْ قَصَرَهَا إِلَى النِّصْفِ، وَأَخَذَ النِّصْفَ لِنَفْسِهِ. أقوال السلف في معاوية بن أبي سفيان وعَنِ الزُّهْرِيِّ قَالَ: سَأَلْتُ سَعِيدَ بْنَ الْمُسَيَّبِ عَنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ فَقَالَ لِي: اسْمَعْ يَا زُهْرِيُّ، مَنْ مَاتَ مُحِبًّا لِأَبِي بَكْرٍ وَعُمَرَ وَعُثْمَانَ وَعَلِيٍّ، وَشَهِدَ لِلْعَشَرَةِ بِالْجَنَّةِ، وَتَرَحَّمَ عَلَى مُعَاوِيَةَ، كَانَ حَقِيقًا عَلَى اللَّهِ أَنْ لَا يُنَاقِشَهُ الْحِسَابَ. وَقَالَ مُحَمَّدُ بْنُ يَحْيَى بْنِ سَعِيدٍ: سُئِلَ ابْنُ الْمُبَارَكِ عَنْ مُعَاوِيَةَ فَقَالَ: مَا أَقُولُ فِي رَجُلٍ قَالَ رَسُولُ اللَّهِ ﷺ: " سَمِعَ اللَّهُ لِمَنْ حَمْدَهُ ". فَقَالَ خَلْفَهُ: رَبَّنَا وَلَكَ الْحَمْدُ ؟ ! فَقِيلَ لَهُ: أَيُّمَا أَفْضَلُ ؟ هُوَ أَمْ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ ؟ فَقَالَ: لَتُرَابٌ فِي مَنْخَرَيْ مُعَاوِيَةَ مَعَ رَسُولِ اللَّهِ ﷺ خَيْرٌ وَأَفْضَلُ مِنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ. وَقَالَ غَيْرُهُ عَنِ ابْنِ الْمُبَارَكِ قَالَ: مُعَاوِيَةُ عِنْدَنَا مِحْنَةٌ فَمَنْ رَأَيْنَاهُ يَنْظُرُ إِلَيْهِ شَزْرًا اتَّهَمْنَاهُ عَلَى الْقَوْمِ. يَعْنِي الصَّحَابَةَ. وسُئِلَ الْمُعَافَى بْنُ عِمْرَانَ أَيُّمَا أَفْضَلُ مُعَاوِيَةُ أَمْ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ ؟ فَغَضِبَ وَقَالَ لِلسَّائِلِ: تَجْعَلُ رَجُلًا مِنَ الصَّحَابَةِ مِثْلَ رَجُلٍ مِنَ التَّابِعِينِ ؟ ! مُعَاوِيَةُ صَاحِبُهُ وَصِهْرُهُ وَكَاتِبُهُ وَأَمِينُهُ عَلَى وَحْيِ اللَّهِ، وَقَدْ قَالَ رَسُولُ اللَّهِ ﷺ: " دَعَوْا لِي أَصْحَابِي وَأَصْهَارِي، فَمَنْ سَبَّهُمْ فَعَلَيْهِ لَعْنَةُ اللَّهِ وَالْمَلَائِكَةِ وَالنَّاسِ أَجْمَعِينَ ". وَكَذَا قَالَ الْفَضْلُ بْنُ عَنْبَسَةَ. وَقَالَ أَبُو تَوْبَةَ الرَّبِيعُ بْنُ نَافِعٍ الْحَلَبِيُّ: مُعَاوِيَةُ سِتْرٌ لِأَصْحَابِ رَسُولِ اللَّهِ ﷺ، فَإِذَا كَشَفَ الرَّجُلُ السِّتْرَ اجْتَرَأَ عَلَى مَا وَرَاءَهُ. وَقَالَ الْمَيْمُونِيُّ: قَالَ لِي أَحْمَدُ بْنُ حَنْبَلٍ: يَا أَبَا الْحَسَنِ، إِذَا رَأَيْتَ رَجُلًا يَذْكُرُ أَحَدًا مِنَ الصَّحَابَةِ بِسُوءٍ فَاتَّهِمْهُ عَلَى الْإِسْلَامِ. وَقَالَ الْفَضْلُ بْنُ زِيَادٍ: سَمِعْتُ أَبَا عَبْدِ اللَّهِ سُئِلَ عَنْ رَجُلٍ تَنَقَّصَ مُعَاوِيَةَ وَعَمْرَو بْنَ الْعَاصِ: أَيُقَالُ لَهُ رَافِضِيٌّ ؟ فَقَالَ: إِنَّهُ لَمْ يَجْتَرِ عَلَيْهِمَا إِلَّا وَلَهُ خَبِيئَةُ سُوءٍ، مَا انْتَقَصَ أَحَدٌ أَحَدًا مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ إِلَّا وَلَهُ دَاخِلَةُ سُوءٍ. وعَنْ إِبْرَاهِيمَ بْنِ مَيْسَرَةَ قَالَ: مَا رَأَيْتُ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ ضَرَبَ إِنْسَانًا قَطُّ إِلَّا إِنْسَانًا شَتَمَ مُعَاوِيَةَ، فَإِنَّهُ ضَرَبَهُ أَسْوَاطًا. وَقَالَ بَعْضُ السَّلَفِ: بَيْنَا أَنَا عَلَى جَبَلٍ بِالشَّامِ إِذْ سَمِعْتُ هَاتِفًا يَقُولُ: مَنْ أَبْغَضَ الصِّدِّيقَ فَذَاكَ زِنْدِيقٌ، وَمَنْ أَبْغَضَ عُمَرَ فَإِلَى جَهَنَّمَ زُمَرَ، وَمَنْ أَبْغَضَ عُثْمَانَ فَذَاكَ خَصْمُهُ الرَّحْمَنُ، وَمَنْ أَبْغَضَ عَلِيَّ فَذَاكَ خَصْمُهُ النَّبِيُّ، وَمَنْ أَبْغَضَ مُعَاوِيَهْ، سَحَبَتْهُ الزَّبَانِيَهْ، إِلَى جَهَنَّمَ الْحَامِيَهْ، وَيُرْمَى بِهِ فِي الْهَاوِيَهْ. وَقَالَ بَعْضُهُمْ: رَأَيْتُ رَسُولَ اللَّهِ ﷺ فِي الْمَنَامِ وَعِنْدَهُ أَبُو بَكْرٍ وَعُمَرُ وَعُثْمَانُ وَعَلِيٌّ وَمُعَاوِيَةُ، إِذْ جَاءَ رَجُلٌ فَقَالَ عُمَرُ: يَا رَسُولَ اللَّهِ، هَذَا يَنْتَقِصُنَا. فَكَأَنَّهُ انْتَهَرَهُ رَسُولُ اللَّهِ ﷺ، فَقَالَ: يَا رَسُولَ اللَّهِ، إِنِّي لَا أَنْتَقِصُ هَؤُلَاءِ، وَلَكِنْ أَنْتَقِصُ هَذَا. يَعْنِي مُعَاوِيَةَ، فَقَالَ رَسُولُ اللَّهِ ﷺ: وَيْلَكَ ! أَوَ لَيْسَ هُوَ مِنْ أَصْحَابِي ؟ ! قَالَهَا ثَلَاثًا، ثُمَّ أَخَذَ رَسُولُ اللَّهِ ﷺ حَرْبَةً، فَنَاوَلَهَا مُعَاوِيَةَ فَقَالَ: جَأْ بِهَا فِي لَبَّتِهِ. فَضَرَبَهُ بِهَا، وَانْتَبَهْتُ فَبَكَّرْتُ إِلَى مَنْزِلِهِ، فَإِذَا ذَلِكَ الرَّجُلُ قَدْ أَصَابَتْهُ الذَّبْحَةُ مِنَ اللَّيْلِ وَمَاتَ. وَهُوَ رَاشِدٌ الْكِنْدِيُّ. وَرَوَى ابْنُ عَسَاكِرَ عَنِ الْفُضَيْلِ بْنِ عِيَاضٍ، أَنَّهُ كَانَ يَقُولُ: مُعَاوِيَةُ مِنَ الصَّحَابَةِ، مِنَ الْعُلَمَاءِ الْكِبَارِ، وَلَكِنِ ابْتُلِيَ بِحُبِّ الدُّنْيَا. بعض من سيرة وأخبار معاوية بن أبي سفيان وَقَالَ الْعُتْبِيُّ: قِيلَ لِمُعَاوِيَةَ: أَسْرَعَ إِلَيْكَ الشَّيْبُ. فَقَالَ: كَيْفَ لَا وَلَا أَزَالُ أَرَى رَجُلًا مِنَ الْعَرَبِ قَائِمًا عَلَى رَأْسِي يُلْقِحُ لِي كَلَامًا يُلْزِمُنِي جَوَابَهُ، فَإِنْ أَصَبْتُ لَمْ أُحْمَدْ، وَإِنْ أَخْطَأْتُ سَارَتْ بِهَا الْبُرُدُ. وَذَكَرَ ابْنَ جَرِيرٍ أَنَّ عَمْرَو بْنَ الْعَاصِ قَدِمَ فِي وَفْدِ أَهْلِ مِصْرَ إِلَى مُعَاوِيَةَ، فَقَالَ لَهُمْ فِي الطَّرِيقِ: إِذَا دَخَلْتُمْ عَلَى مُعَاوِيَةَ فَلَا تُسَلِّمُوا عَلَيْهِ بِالْخِلَافَةِ ; فَإِنَّهُ لَا يُحِبُّ ذَلِكَ. فَلَمَّا دَخَلَ عَلَيْهِ عَمْرٌو قَبْلَهُمْ قَالَ مُعَاوِيَةُ لِحَاجِبِهِ: أَدْخِلْهُمْ. وَأَوْعَزَ إِلَيْهِ أَنْ يُخَوِّفَهُمْ فِي الدُّخُولِ وَيُرْعِبَهُمْ، وَقَالَ: إِنِّي لَأَظُنُّ عَمْرًا قَدْ تَقَدَّمَ إِلَيْهِمْ فِي شَيْءٍ. فَلَمَّا أَدْخَلُوهُمْ عَلَيْهِ - وَقَدْ أَهَانُوهُمْ - جَعَلَ أَحَدُهُمْ إِذَا دَخَلَ يَقُولُ: السَّلَامُ عَلَيْكَ يَا رَسُولَ اللَّهِ. فَلَمَّا نَهَضَ عَمْرٌو مِنْ عِنْدِهِ قَالَ: قَبَّحَكُمُ اللَّهُ ! نَهَيْتُكُمْ عَنْ أَنْ تُسَلِّمُوا عَلَيْهِ بِالْخِلَافَةِ فَسَلَّمْتُمْ عَلَيْهِ بِالنُّبُوَّةِ ! وَذَكَرَ أَنَّ رَجُلًا سَأَلَ مِنْ مُعَاوِيَةَ أَنْ يُسَاعِدَهُ فِي بْناءِ دَارٍ بِاثْنَيْ عَشَرَ أَلْفَ جِذْعٍ مِنَ الْخَشَبِ. فَقَالَ لَهُ مُعَاوِيَةُ: أَيْنَ دَارُكَ ؟ قَالَ: بِالْبَصْرَةِ. وَكَمِ اتِّسَاعُهَا ؟ قَالَ: فَرْسَخَانِ فِي فَرْسَخَيْنِ. قَالَ: لَا تَقُلْ دَارِي بِالْبَصْرَةِ، وَلَكِنْ قُلِ الْبَصْرَةُ فِي دَارِي. وَذَكَرَ أَنَّ رَجُلًا دَخَلَ بِابْنٍ مَعَهُ، فَجَلَسَا عَلَى سِمَاطِ مُعَاوِيَةَ، فَجَعَلَ وَلَدُهُ يَأْكُلُ أَكْلًا ذَرِيعًا، فَجَعَلَ مُعَاوِيَةُ يُلَاحِظُهُ، وَجَعَلَ أَبُوهُ يُرِيدُ أَنْ يَنْهَاهُ عَنْ ذَلِكَ فَلَا يَفْطِنُ، فَلَمَّا خَرَجَا لَامَهُ أَبُوهُ، وَقَطَعَهُ عَنِ الدُّخُولِ، فَقَالَ لَهُ مُعَاوِيَةُ: أَيْنَ ابْنُكَ التِّلْقَامَةُ ؟ قَالَ: اشْتَكَى. قَالَ: قَدْ عَلِمْتُ أَنَّ أَكْلَهُ سَيُورِثُهُ دَاءً. قَالَ: وَنَظَرَ مُعَاوِيَةُ إِلَى رَجُلٍ وَقَفَ بَيْنَ يَدَيْهِ يُخَاطِبُهُ وَعَلَيْهِ عَبَاءَةٌ، فَجَعَلَ يَزْدَرِيهِ. فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّكَ لَا تُخَاطِبُ الْعَبَاءَةَ، إِنَّمَا يُخَاطِبُكَ مَنْ فِيهَا. وَقَالَ مُعَاوِيَةُ: أَفْضَلُ النَّاسِ مَنْ عَقَلَ وَحَلُمَ ; مَنْ إِذَا أُعْطِيَ شَكَرَ، وَإِذَا ابْتُلِيَ صَبَرَ، وَإِذَا غَضِبَ كَظَمَ، وَإِذَا قَدَرَ غَفَرَ، وَإِذَا وَعَدَ أَنْجَزَ، وَإِذَا أَسَاءَ اسْتَغْفَرَ. [مُحَاوَرَةُ جَارِيَةَ بْنِ قُدَامَةَ لِسَيِّدِنَا مُعَاوِيَةَ ؓ ] وَأَخْرَجَ ابْنُ عَسَاكِرَ عَنِ عَبْدِ الْمَلِكِ بْنِ عُمَيْرٍ قَالَ: (قَدِمَ جَارِيَةُ بْنُ قَدَامَةَ السَّعْدِيُّ عَلَى مُعَاوِيَةَ، فَقَالَ: مَنْ أَنْتَ؟ قَالَ: جَارِيَةُ بْنُ قَدَامَةَ، قَالَ: وَمَا عَسَيْتَ أَنْ تَكُونَ؟ هَلْ أَنْتَ إِلَّا نَحْلَةٌ؟ قَالَ: لَا تَفْعَلْ؛ فَقَدْ شَبَّهْتَنِي بِهَا حَامِيَةَ اللَّسْعَةِ، حُلْوَةَ الْبُسَاقِ، وَاللَّهِ مَا مُعَاوِيَةُ إِلَّا كَلْبَةٌ تُعَاوِي الْكِلَابَ، وَمَا أُمَيَّةُ إِلَّا تَصْغِيرُ أَمَةٍ). وَأُخْرِجَ عَنِ الْفَضْلِ بْنِ سُوَيْدٍ قَالَ: (وَفَدَ جَارِيَةُ بْنُ قُدَامَةَ عَلَى مُعَاوِيَةَ، فَقَالَ لَهُ مُعَاوِيَةُ: أَنْتَ السَّاعِي مَعَ عَلِيِّ بْنِ أَبِي طَالِبٍ، وَالْمُوقِدُ النَّارَ فِي شُعَلِكَ، تَجُوسُ قُرًى عَرَبِيَّةً تَسْفِكُ دِمَاءَهُمْ؟. قَالَ جَارِيَةُ: يَا مُعَاوِيَةُ؛ دَعْ عَنْكَ عَلِيًّا، فَمَا أَبْغَضْنَا عَلِيًّا مُنْذُ أَحْبَبْنَاهُ، وَلَا غَشَشْنَاهُ مُنْذُ نَصَحْنَاهُ. قَالَ: وَيْحَكَ يَا جَارِيَةُ!! مَا كَانَ أَهْوَنَكَ عَلَى أَهْلِكَ إِذْ سَمَّوْكَ جَارِيَةَ. قَالَ: أَنْتَ يَا مُعَاوِيَةُ كَنْتَ أَهْوَنَ عَلَى أَهْلِكَ؛ إِذْ سَمَّوْكَ مُعَاوِيَةَ، قَالَ: لَا أُمَّ لَكَ. قَالَ: أُمٌّ مَا وَلَدَتْنِي، إِنَّ قَوَائِمَ السُّيُوفِ الَّتِي لَقِينَاكَ بِهَا بِصَفِّينَ فِي أَيْدِينَا!! قَالَ: إِنَّكَ لَتُهَدِّدُنِي؟! قَالَ: إِنَّكَ لَمْ تَمْلِكْنَا قَسْرَةً، وَلَمْ تَفْتَحْنَا عَنْوَةً، وَلَكِنْ أَعْطَيْتَنَا عُهُودًا وَمَوَاثِيقَ، فَإِنْ وَفَيْتَ لَنَا... وَفَيْنَا لَكَ، وَإِنْ تَرْغَبْ إِلَى غَيْرِ ذَلِكَ.. فَقَدْ تَرَكْنَا وَرَاءَنَا رَجُلًا مِدَادًا، وَأَذْرُعًا شِدَادًا، وَأَسِنَّةً حِدَادًا، فَإِنْ بَسَطْتَ إِلَيْنَا فَتْرًا مِنْ غَدْرٍ.. دَلَفْنَا إِلَيْكَ بِبَاعٍ مِنْ خُتَرٍ. قَالَ مُعَاوِيَةُ: لَا أَكْثَرَ اللَّهُ فِي النَّاسِ أَمْثَالَكَ). وَأُخْرِجَ عَنْ أَبِي الطُّفَيْلِ عَامِرِ بْنِ وَاثِلَةَ الصَّحَابِيِّ: أَنَّهُ دَخَلَ عَلَى مُعَاوِيَةَ، فَقَالَ لَهُ مُعَاوِيَةُ: أَلَسْتَ مِنْ قَتَلَةِ عُثْمَانَ؟ قَالَ: لَا، وَلَكِنِّي مِمَّنْ حَضَرَهُ فَلَمْ يَنْصُرْهُ، قَالَ: وَمَا مَنَعَكَ مِنْ نَصْرِهِ؟ قَالَ: لَمْ يَنْصُرْهُ الْمُهَاجِرُونَ وَالْأَنْصَارُ، فَقَالَ مُعَاوِيَةُ: أَمَا لَقَدْ كَانَ حَقُّهُ وَاجِبًا عَلَيْهِمْ أَنْ يَنْصُرُوهُ، قَالَ: فَمَا مَنَعَكَ يَا أَمِيرَ الْمُؤْمِنِينَ مِنْ نَصْرِهِ وَمَعَكَ أَهْلُ الشَّامِ؟ فَقَالَ مُعَاوِيَةُ: أَمَا طَلَبِي بِدَمِهِ نُصْرَةً لَهُ؟! فَضَحِكَ أَبُو الطُّفَيْلِ ثُمَّ قَالَ: أَنْتَ وَعُثْمَانُ كَمَا قَالَ الشَّاعِرُ: لَا أُلْفِيَنَّكَ بَعْدَ الْمَوْتِ تَنْدُبُنِي وَفِي حَيَاتِيَ مَا زَوَّدْتَنِي زَادِي
✧ This is the biography of Muʿāwiyah, ؓ, and an account of some of his days, his rule, and what has been narrated regarding his virtues and excellences. He is Muʿāwiyah b. Abī Sufyān Ṣakhr b. Ḥarb b. Umayyah b. ʿAbd Shams b. ʿAbd Manāf b. Quṣayy, the Qurashī, the Umawī, Abū ʿAbd al-Raḥmān, the maternal uncle of the believers, and the scribe of the revelation of the Messenger of the Lord of the worlds. His mother was Hind bt. ʿUtbah b. Rabīʿah b. ʿAbd Shams. Muʿāwiyah embraced Islam in the year of the conquest, and it is narrated from him that he said: I embraced Islam on the day of al-Ḥudaybiyah (the treaty), but I concealed my Islam from my father. Then he learned of that and said to me: This is your brother Yazīd, and he is better than you, following the religion of his people. I said to him: I did not spare myself any effort. Muʿāwiyah said: The Messenger of Allah ﷺ entered Makkah in the ʿumrah of al-qaḍāʾ (the compensatory pilgrimage), and I indeed believed in him. Then when he entered in the year of the conquest, I made my Islam public, so I came to him and he welcomed me, and I wrote before him. Al-Wāqidī said: He took part with him in Ḥunayn, and he gave him a hundred camels and forty ūqiyyahs of gold, whose weight Bilāl weighed for him. He took part in al-Yamāmah, and some of them claimed that he was the one who killed Musaylimah the liar, as Ibn ʿAsākir related. It may be that he had a share in his killing; the one who stabbed him was Waḥshī, and Abū Dujānah Simāk b. Kharashah finished him off with the sword. His father was among the chiefs of Quraysh in the pre-Islamic era and held sole leadership among them after the day of Badr. Then when he embraced Islam, his Islam became excellent after that, and he had noble stances and praiseworthy contributions on the day of al-Yarmūk and before it and after it. Muʿāwiyah accompanied the Messenger of Allah ﷺ, wrote the revelation before him along with the scribes, and narrated many ḥadīths from the Messenger of Allah ﷺ in the two Ṣaḥīḥs and others from the Sunan and the Musnads. A group of the Companions and the Successors narrated from him. Attributes of Muʿāwiyah b. Abī Sufyān Abū Bakr b. Abī al-Dunyā said: Muʿāwiyah was tall, fair-skinned, handsome. When he laughed, his upper lip turned over, and he used to dye his hair. From Abū ʿAbd Rabbih who said: I saw Muʿāwiyah dyeing his beard yellow as if it were gold. Others said: He was fair-skinned, tall, with a receding hairline and white head and beard, dyeing them with henna and katam. He suffered facial paralysis at the end of his life, so he would cover his face and say: May Allah have mercy on a servant who prays for my well-being, for I have been struck in my best features and in what appears of me; were it not for my desire for Yazīd, I would have seen my right course. He was forbearing, dignified, a leader, a chief among the people, generous, just, and astute. Al-Shāfiʿī said: Abū Hurayrah said: I saw Hind in Makkah as if her face were a slice of the moon, and behind her her hindquarter was like that of a seated man. With her was a boy playing. A man passed by, looked at him, and said: I see a boy who, if he lives, will surely lead his people. Hind said: If he leads only his people, may Allah cause him to die. He is Muʿāwiyah b. Abī Sufyān. From ʿAlī b. Muḥammad b. ʿAbd Allāh b. Abī Sayf who said: One day Abū Sufyān looked at Muʿāwiyah while he was a boy and said to Hind: This son of mine has a large head, and he is worthy to lead his people. Hind said: His people only?! May I be bereaved of him if he does not lead all the Arabs. Hind used to carry him when he was small and say: Indeed my little son is noble-bred and generous, Beloved among his people, forbearing, Not foul-mouthed nor base, Nor weak-minded nor weary, The Ṣakhr of Banū Fihr, a leader through him, He does not belie expectation nor fail. He said: When ʿUmar appointed Yazīd b. Abī Sufyān to what he appointed him in Syria, Muʿāwiyah went out to him. Abū Sufyān said to Hind: How do you see it? Your son has become a follower of my son. She said: If the rope of the Arabs becomes tangled, you will learn where your son will fall compared to where my son will be. Muʿāwiyah's appointment over Syria When Yazīd b. Abī Sufyān died in the year 18 AH, and the messenger came to ʿUmar with news of his death, ʿUmar sent the messenger back to Syria with the appointment of Muʿāwiyah in place of his brother Yazīd. Then he consoled Abū Sufyān for his son Yazīd. Abū Sufyān said: O Commander of the Faithful, whom have you appointed in his place? He said: His brother Muʿāwiyah. He said: May your kinship be maintained, O Commander of the Faithful. Hind wrote to Muʿāwiyah in what she wrote to him: By Allah, O my son, seldom has a free woman given birth to one like you. This man has commissioned you for this matter, so act in obedience to him in what you like and dislike. His father said to him: O my son, these people of the Emigrants preceded us and we came later. Their precedence raised them, and our delay caused us to fall short. They became leaders and we became followers. They have appointed you over a significant part of their affairs, so do not oppose them, for you are running toward a goal, so strive for it. If you reach it, you will bequeath it to your descendants. Muʿāwiyah remained deputy over Syria during the caliphates of ʿUmar and ʿUthmān throughout the caliphate of ʿUthmān. In the year 27 AH he conquered the island of Cyprus, and the Muslims inhabited it for nearly sixty years during his time and after him. Conquests and jihad continued vigorously during his days in the lands of the Byzantines, the Franks, and others. When what happened between him and the Commander of the Faithful ʿAlī happened, no conquest took place at all in those days, neither at his hands nor at ʿAlī's. The king of the Byzantines coveted Muʿāwiyah after he had humiliated and subdued him and overwhelmed and scattered his army. When the king of the Byzantines saw Muʿāwiyah occupied with the war against ʿAlī, he approached some of the lands with great armies and coveted him. Muʿāwiyah wrote to him: By Allah, if you do not desist and return to your lands, O accursed one, I will make peace with my cousin against you and will expel you from all your lands and will make the earth, vast as it is, narrow for you. At that the king of the Byzantines feared and withdrew, and sent seeking a truce. Then what happened regarding the arbitration happened, and likewise what followed until the time of his reconciliation with al-Ḥasan b. ʿAlī as previously mentioned. The word was united upon Muʿāwiyah, and the subjects gathered to pledge allegiance to him in the year 41 AH as we have stated. He remained independent in authority during this period until this year in which his death occurred, while jihad in the lands of the enemy continued, the word of Allah was supreme, spoils came to him from the ends of the earth, and the Muslims were with him in comfort, justice, forbearance, and pardon. From Ibn ʿAbbās who said: Abū Sufyān said: O Messenger of Allah, three things grant them to me. He said: "Yes." He said: Appoint me as a commander so that I fight the disbelievers as I used to fight the Muslims. He said: "Yes." He said: And make Muʿāwiyah a scribe before you. He said: "Yes." And he mentioned the third, which was that he wanted to marry the Messenger of Allah ﷺ to his other daughter ʿAzzah bt. Abī Sufyān. He sought help in that from her sister Umm Ḥabībah. He said: "That is not lawful for me." Muʿāwiyah as scribe of the revelation of the Messenger of Allah The point is that Muʿāwiyah was among the scribes before the Messenger of Allah ﷺ who wrote the revelation. From Ibn ʿAbbās who said: I was playing with the boys when the Messenger of Allah ﷺ came. I said: He has come only for me. So I hid behind a door. He came to me and gave me a light push, then said: "Go and call Muʿāwiyah for me." He was writing the revelation. He said: I went and called him for him, and it was said: He is eating. I came to the Messenger of Allah ﷺ and said: He is eating. He said: "Go and call him." I went to him a second time and it was said: He is eating. I came to the Messenger of Allah ﷺ and informed him. The third time he said: "May Allah never fill his belly." He said: He was never full after that. Muʿāwiyah benefited from this supplication in his worldly life and his hereafter. As for the worldly life, when he became governor of Syria, he used to eat seven times a day. A large bowl with much meat and onions would be brought, and he would eat from it. He ate seven meals a day with meat and a great deal of sweets and fruit, and he would say: By Allah, I am not full, but I am tired. This is a blessing and a stomach that all kings desire. As for the hereafter, Muslim followed this ḥadīth with the ḥadīth that he, al-Bukhārī, and others narrated through multiple paths from a group of Companions, that the Messenger of Allah ﷺ said: "O Allah, I am only a human being, so any servant whom I have cursed or flogged or supplicated against, and he is not deserving of that, make it an expiation and a means of nearness by which You bring him near on the Day of Resurrection." Thus Muslim combined the first ḥadīth and this ḥadīth to form a virtue for Muʿāwiyah, and did not cite anything else for him. From Ibn ʿAbbās who said: Jibrīl came to the Messenger of Allah ﷺ and said: O Muḥammad, convey greetings of peace to Muʿāwiyah and enjoin good treatment of him, for he is the trustworthy one of Allah over His Book and His revelation, and what an excellent trustee. From Hishām b. ʿUrwah, from his father, from ʿĀʾishah who said: When it was the day of Umm Ḥabībah with the Prophet ﷺ, someone knocked at the door. The Prophet ﷺ said: "See who this is." They said: Muʿāwiyah. He said: "Give him permission." He entered with a pen on his ear that he had not used for writing. He said: "What is this pen on your ear, O Muʿāwiyah?" He said: A pen I have prepared for Allah and His Messenger. He said: "May Allah reward you well on behalf of your Prophet. By Allah, I did not appoint you as a scribe except through revelation from Allah, and I do nothing, small or great, except through revelation from Allah. How will it be with you if Allah clothes you with a shirt?" meaning the caliphate. Umm Ḥabībah stood up, sat before him, and said: O Messenger of Allah, will Allah clothe him with a shirt? He said: "Yes, but in it there are defects, defects, defects." She said: O Messenger of Allah, then supplicate to Allah for him. He said: "O Allah, guide him with guidance, keep him away from destruction, and forgive him in the hereafter and in this world." From al-ʿIrbāḍ b. Sāriyah al-Sulamī who said: I heard the Messenger of Allah ﷺ calling us to the pre-dawn meal in the month of Ramadan: "Come to the blessed meal." Then I heard him say: "O Allah, teach Muʿāwiyah the Book and reckoning, and protect him from the punishment." From Abū Idrīs al-Khawlānī who said: When ʿUmar b. al-Khaṭṭāb dismissed ʿUmayr b. Saʿd from Syria and appointed Muʿāwiyah, the people said: He dismissed ʿUmayr and appointed Muʿāwiyah. ʿUmayr said: Do not mention Muʿāwiyah except with good, for I heard the Messenger of Allah ﷺ say: "O Allah, guide through him." Al-Tirmidhī alone narrated it, and he said: It is gharīb. The virtue of Muʿāwiyah b. Abī Sufyān The most authentic thing narrated regarding the virtue of Muʿāwiyah is the ḥadīth of Abū Ḥamzah, from Ibn ʿAbbās, that he was the scribe of the Prophet ﷺ since he embraced Islam. Muslim transmitted it in his Ṣaḥīḥ. From Ibn Abī Mulaykah who said: Muʿāwiyah performed witr after the evening prayer with one rakʿah, and with him was a freedman of Ibn ʿAbbās. He went to Ibn ʿAbbās and said: Leave him, for he accompanied the Messenger of Allah ﷺ. From Ibn Abī Mulaykah who said: It was said to Ibn ʿAbbās: Will you go to the Commander of the Faithful Muʿāwiyah? He did not perform witr except with one rakʿah! He said: He is correct; he is a jurist. From Muʿāwiyah who said: You pray a prayer that we accompanied the Messenger of Allah ﷺ and never saw him pray, and he forbade them. He meant the two rakʿahs after the afternoon prayer. From ʿUrwah, that ʿĀʾishah said: Hind bt. ʿUtbah came and said: O Messenger of Allah, there was no family on the face of the earth whose humiliation I loved more than your family, but today there is no family on the face of the earth whose honor I love more than your family. He said: "And also, by the One in whose hand is my soul." She said: O Messenger of Allah, Abū Sufyān is a stingy man. Is there any sin upon me if I feed our dependents from what belongs to him? He said: "No, according to what is reasonable." The praise is in his saying: "And also, by the One in whose hand is my soul." That is because he would love that Hind and her family and every disbeliever be humbled during their disbelief, but when they embraced Islam, he loved that they be honored, so Allah honored them, meaning her family. From Abū Umayyah ʿAmr b. Yaḥyā b. Saʿīd who said: I heard my grandfather narrate that Muʿāwiyah took the water vessel after Abū Hurayrah and followed the Messenger of Allah ﷺ with it—Abū Hurayrah had been ill. While he was pouring water for the Messenger of Allah ﷺ to perform ablution, he raised his head to him once or twice while performing ablution and said: "O Muʿāwiyah, if you are given authority over a matter, fear Allah and be just." Muʿāwiyah said: I continued to think that I would be tested with a task because of the Prophet's ﷺ words, until I was tested. Aḥmad alone narrated it. From ʿAwf b. Mālik al-Ashjaʿī who said: While I was sleeping in the church of John—which at that time was a mosque in which prayers were performed—I woke from my sleep and saw a lion walking before me. I jumped to my weapon, and the lion said: Wait, I was only sent to you with a message for you to convey. I said: Who sent you? He said: Allah sent me to you to convey greetings of peace to Muʿāwiyah and to inform him that he is among the people of Paradise. I said to him: Who is Muʿāwiyah? He said: Muʿāwiyah b. Abī Sufyān. Some of them said: When Hind was consoled for Yazīd b. Abī Sufyān—and he was not from her—it was said to her: He has made Muʿāwiyah governor in his place. She said: Would one like Muʿāwiyah be made a successor to anyone? By Allah, if all the Arabs gathered in full force and he were thrown among them, he would emerge from whichever side he wished. Others said: Muʿāwiyah was mentioned before ʿUmar, and he said: Leave the young man of Quraysh and the son of its chief. He is one who laughs in anger and is only reached through satisfaction, and one who does not take from above his head except from beneath his feet. From ʿAbd al-ʿAzīz b. Baḥr, from a shaykh of his who said: When ʿUmar b. al-Khaṭṭāb came to Syria, Muʿāwiyah met him in a great procession. When he drew near to ʿUmar, he said to him: Are you the one with the great procession? He said: Yes, O Commander of the Faithful. He said: Despite what has reached me about the long waiting of those with needs at your door? He said: Despite what has reached you of that. He said: Why do you do this? He said: O Commander of the Faithful, we are in a land where the spies of the enemy are many, so it is necessary that the glory of authority appear in a way that frightens them. If you command me, I will do it, and if you forbid me, I will desist. ʿUmar said to him: O Muʿāwiyah, I have not asked you about anything except that you have left me like the roots of a molar. If what you said is true, it is the opinion of a shrewd man, and if it is false, it is the trick of a cultured man. He said: Then command me, O Commander of the Faithful. He said: I neither command you nor forbid you. A man said: O Commander of the Faithful, how well the young man emerged from what you presented to him! ʿUmar said: Because of the excellence of his sources and his references, we burdened him with what we burdened him. And from Aslam, the freedman of ʿUmar, who said: Muʿāwiyah came to us, and he was the whitest or most fair-skinned of people and the most handsome of them. He went out for the Pilgrimage with ʿUmar, and ʿUmar would look at him and admire him. Then he would place his finger on his back, then lift it up, and there would be something like the strap of a sandal [i.e., a mark], and he would say: 'Excellent! Excellent! We are, then, the best of people, since the best of this world and the Hereafter has been combined for us.' Muʿāwiyah said: 'O Commander of the Faithful, I shall tell you: we are in the land of baths and fertile countryside.' ʿUmar said: 'I shall tell you: what is the matter with your pampering yourself with the finest food and your sleeping in until the sun strikes your back, while those with needs are behind the door?' He said: When we came to Dhū Ṭuwā, Muʿāwiyah brought out a fine garment and put it on. ʿUmar detected from it a scent like perfume, and he said: 'One of you intends to go out for the Pilgrimage unkempt, until when he reaches the greatest of Allah's lands in sanctity, he brings out his two garments as if they had been in perfume and puts them on!' Muʿāwiyah said: 'I only wore them in order to enter among my clan or my people in them. By Allah, I have heard of your annoyance here and in Syria, and Allah knows that I have recognized modesty in it.' Then Muʿāwiyah took off the two garments and put on the two garments in which he had entered the state of iḥrām. And from Abū ʿAbd al-Raḥmān al-Madanī, who said: ʿUmar b. al-Khaṭṭāb, whenever he saw Muʿāwiyah, would say: 'This is the Chosroes of the Arabs.' And ʿAmr b. Yaḥyā b. Saʿīd al-Umawī said, on the authority of his grandfather, who said: Muʿāwiyah entered upon ʿUmar wearing a green fine garment, and the Companions looked at it. When ʿUmar saw that, he leapt at him with the whip and began striking him with it, while Muʿāwiyah said: 'O Commander of the Faithful, Allah! Allah! [Have mercy] on me.' ʿUmar returned to his seat, and the people said to him: 'Why did you strike him, O Commander of the Faithful, when there is none like him among your people?!' He said: 'By Allah, I have seen nothing but good, and nothing but good has reached me about him, but I saw him—and he gestured with his hand—so I wished to humble him.' Some of the narrations of Muʿāwiyah b. Abī Sufyān: One hundred and sixty-three ḥadīths are narrated on his authority from the Messenger of Allah ﷺ. Narrated from him among the Companions: Ibn ʿAbbās, Ibn ʿUmar, Ibn al-Zubayr, Abū al-Dardāʾ, Jarīr al-Bajalī, al-Nuʿmān b. Bashīr, and others. And among the Successors: Ibn al-Musayyib, Ḥumayd b. ʿAbd al-Raḥmān, and others. And from Abū Maryam al-Azdī, who said: I entered upon Muʿāwiyah, and he said: 'How nice of you to come, Abū Fulān?'—which is a phrase the Arabs say—so I said: 'A ḥadīth I heard, I shall tell you of it. I heard the Messenger of Allah ﷺ say: "Whoever Allah, Mighty and Majestic, appoints over any affair of the Muslims and then hides himself from their need, their destitution, and their poverty, Allah will hide Himself from his need, his destitution, and his poverty."' He said: So he appointed a man over the people's needs. And from Abū Mijlaz, who said: Muʿāwiyah went out to the people, and they stood up for him, so he said: 'I heard the Messenger of Allah ﷺ say: "Whoever loves that men stand up for him, let him take his seat in the Fire."' And from Muʿāwiyah, who said: The Messenger of Allah ﷺ said: 'If you pursue the faults of people, you will corrupt them—or: you will almost corrupt them.' Abū al-Dardāʾ said: 'A word that Muʿāwiyah heard and Allah benefited him by it.' It is unique to Abū Dāwūd. That is, he was of excellent conduct, good in overlooking, beautiful in pardon, abundant in concealment, may Allah Almighty have mercy on him. And it is established in the Two Ṣaḥīḥs from the ḥadīth of al-Zuhrī, with his chain, on the authority of Muʿāwiyah, that he said: I heard the Messenger of Allah ﷺ say: 'Whomever Allah wills good for, He gives him understanding in the religion. I am only a distributor, and Allah gives. A group of my community will continue to be manifest upon the truth, not harmed by those who forsake them or those who oppose them, until the command of Allah comes, and they are manifest.' And in a narration: 'And they are upon that.' The conquests of Muʿāwiyah b. Abī Sufyān: Al-Layth b. Saʿd said: Muʿāwiyah conquered Caesarea in the year nineteen during the caliphate of ʿUmar b. al-Khaṭṭāb. Others said: And he conquered Cyprus in the year five. And it is said: in the year seven. And it is said: twenty-eight, during the days of ʿUthmān. They said: And in the year of the expedition of the strait—meaning the strait of Constantinople—in the year thirty-two, the commander over the people that day was Muʿāwiyah b. Abī Sufyān, ؓ. And ʿUthmān united all of Syria under Muʿāwiyah, and Muʿāwiyah appointed Faḍālah b. ʿUbayd as judge after Abū al-Dardāʾ. What occurred between ʿAlī and Muʿāwiyah, ؓ: Then there occurred what occurred between him and ʿAlī after the killing of ʿUthmān, on the basis of individual reasoning and opinion, and there took place between them a great battle, as we have mentioned before. The truth and correctness were with ʿAlī, and Muʿāwiyah is excused according to the majority of scholars, early and late. The authentic ḥadīths have testified to the Islam of both parties from the two sides: the people of Iraq and the people of Syria. As is established in the authentic ḥadīth: 'A deviant group will secede at a time of division among the Muslims, and the nearer of the two parties to the truth will kill them.' The deviant group was the Kharijites, and ʿAlī and his companions killed them. Then ʿAlī was killed, and Muʿāwiyah assumed sole authority over the affair in the year forty-one. He would campaign against the Byzantines twice every year: once in summer and once in winter, and he would command a man from his people to lead the people in the Pilgrimage. Muʿāwiyah led the people in the Pilgrimage in the year fifty, and his son Yazīd led the Pilgrimage in the year fifty-one. In that year, or the one after it, he sent him on a campaign to the lands of the Byzantines, and a great host of the leading Companions marched with him until he besieged Constantinople. It is established in the authentic ḥadīth: 'The first army that campaigns against Constantinople will be forgiven.' All of this has been mentioned before. And from al-Aʿmash, from Abū Ṣāliḥ, who said: The camel-driver would chant for ʿUthmān, saying: 'Indeed the commander after him is ʿAlī / and in al-Zubayr there is an approved successor.' Kaʿb said: 'Rather, it is the rider of the gray mule,' meaning Muʿāwiyah. Muʿāwiyah came to him and said: 'O Abū Isḥāq, do you say this, while here are ʿAlī and al-Zubayr and the companions of Muḥammad ﷺ?' He said: 'You are its rider.' And from ʿĀmir al-Shaʿbī, that when ʿAlī sent Jarīr b. ʿAbd Allāh al-Bajalī to Muʿāwiyah before the Battle of Ṣiffīn—and that was when ʿAlī resolved to march against Syria and gathered armies for that—he wrote with him a letter to Muʿāwiyah, mentioning that his allegiance was incumbent upon him, because the Emigrants and the Helpers had pledged allegiance to him. 'If you do not pledge allegiance, I will seek Allah's help against you and fight you. You have spoken much about the killers of ʿUthmān, so enter into what the people have entered, then bring the people to me for judgment, and I will hold you and them to the Book of Allah.' And so on, in a long discourse. Muʿāwiyah read it to the people, and Jarīr stood up and addressed the people. In his address, he commanded Muʿāwiyah to hear and obey, warned him against opposition and obstinacy, and forbade him from stirring up discord among the people and from striking one another with swords. Muʿāwiyah said to him: 'Wait until I take the opinion of the people of Syria.' After that, Muʿāwiyah ordered a crier, who called among the people: 'The congregational prayer!' When the people gathered, he ascended the pulpit and delivered a speech, saying: 'Praise be to Allah, who made the pillars of Islam as supports and the laws of faith as proof. Its lamp blazes with the Sunnah in the Holy Land, which Allah made the abode of the prophets and the righteous among His servants. He settled its people, the people of Syria, in it, and He approved them for it and approved it for them, because of what preceded in His hidden knowledge of their obedience and their sincere counsel to His friends therein, and their standing for His command, defending His religion and His sanctities. Then He made them a system for this community and great in the banners of goodness. Through them Allah repels the breakers of oaths and unites the affection of the believers. In Allah we seek help for what has become disordered of the affairs of the Muslims and for the distance that has come between them after closeness and affection. O Allah, grant us victory over a people who awaken the sleeping, frighten the secure, and desire the shedding of our blood and the terrifying of our path. Allah knows that we do not desire punishment for them, nor do we tear their veil. But Allah, the Praiseworthy, has clothed us in a garment of honor that we will not willingly remove as long as the echo answers, the dew falls, and guidance is known. We know that what has driven them to oppose us is transgression and envy toward us, so in Allah we seek help against them. O people, you know that I am the deputy of the Commander of the Faithful ʿUmar b. al-Khaṭṭāb, and that I am the deputy of the Commander of the Faithful ʿUthmān over you, and that I have never appointed a man from among you to a disgrace. I am the heir of ʿUthmān and his paternal cousin. Allah Almighty said in His Book: "And whoever is killed unjustly, We have given his heir authority" [Sūrat al-Isrāʾ 17:33]. You know that he was killed unjustly, and I would like you to inform me of your own selves regarding the killing of ʿUthmān.' The people of Syria, all of them, said: 'Rather, we seek retribution for his blood.' They answered him to that and pledged allegiance to him, and they solemnly promised him to expend their lives and wealth in that matter, either to attain his vengeance or for Allah to extinguish their souls before that. When Jarīr saw the obedience of the people of Syria to Muʿāwiyah, it alarmed him and he was astonished at it. Muʿāwiyah said to Jarīr: 'If he appoints me over Syria and Egypt, I will pledge allegiance to him on condition that no one after him has allegiance over me.' Jarīr said: 'Write to ʿAlī whatever you wish, and I will write with you.' When the letter reached ʿAlī, he said: 'This is a deception. Al-Mughīrah b. Shuʿbah had asked me to appoint Muʿāwiyah over Syria while I was in Madinah, and I refused that, and I would not take those who lead astray as helpers.' Then he wrote to Jarīr to come to him, and he only arrived after the armies had gathered to ʿAlī. Muʿāwiyah wrote to ʿAmr b. al-ʿĀṣ—who had withdrawn to Palestine when ʿUthmān was killed, and ʿUthmān had dismissed him from Egypt—summoning him to consult him about his affairs. He rode to him, and the two of them agreed upon war against ʿAlī. Al-Walīd b. ʿUqbah b. Abī Muʿayṭ said, regarding Muʿāwiyah's letter to ʿAlī when he asked him for the deputyship of Syria and Egypt, and he wrote to Muʿāwiyah censuring him and blaming him for that, alluding to matters regarding him: 'Muʿāwī, Syria is your Syria, so hold fast / to your Syria; do not let vipers enter upon you. And defend it with tribes and spears, / and be not slack-armed and weak. For ʿAlī is watching how you answer him, / so present to him a war that turns forelocks white. Otherwise, submit; for in safety there is rest / for one who does not desire war, so choose, Muʿāwī. Indeed, a letter, O son of Ḥarb, that you wrote / out of greed brings calamities upon you. You asked ʿAlī for what you cannot attain, / and even if you attained it, only nights would remain, Until you see from him that after which there is / no survival; so do not multiply hopes upon yourself. Would one like ʿAlī be deceived by a trick? / What you have already experienced is enough. If his claws once clung to you, / he would shave you, O son of Hind, after you were shod.' And it has been reported from more than one source that Abū Muslim al-Khawlānī and a group with him entered upon Muʿāwiyah and said to him: 'Do you dispute with ʿAlī, or are you like him?' He said: 'By Allah, I know that he is better than me and more virtuous and more entitled to the affair than I. But do you not know that ʿUthmān was killed unjustly, and I am his paternal cousin, and I seek his blood, and his affair is referred to me? So say to him: let him hand over to me the killers of ʿUthmān, and I will hand over his affair to him.' They went to ʿAlī and spoke to him about that, but he did not hand over anyone to them. At that, the people of Syria resolved to fight with Muʿāwiyah. And from ʿĀmir al-Shaʿbī or Abū Jaʿfar al-Bāqir, who said: ʿAlī sent a man to Damascus to warn them that ʿAlī had marched against them with the people of Iraq, in order to ascertain their obedience to Muʿāwiyah. When he arrived, Muʿāwiyah ordered a crier, and it was announced among the people: 'The congregational prayer!' They filled the mosque, and then he ascended the pulpit and said in his address: 'ʿAlī has marched against you with the people of Iraq. What is your opinion?' Each of them struck his chest, and not one of them spoke or raised their eyes to him. Dhū al-Kalāʿ stood up and said: 'O Commander of the Faithful, yours is the opinion, and ours is the action.' Then Muʿāwiyah announced among the people: 'Go out to your camp in three days, and whoever lags behind has brought peril upon himself.' They all gathered, and that man rode back to ʿAlī and informed him. ʿAlī ordered a crier, who called: 'The congregational prayer!' They gathered, and he ascended the pulpit and said: 'Muʿāwiyah has gathered the people to fight you. What is your opinion?' Each group among them spoke, and their words became confused with one another, so ʿAlī did not understand anything of what they said. He descended from the pulpit saying: 'Verily we belong to Allah and to Him we return. By Allah, the son of the eater of livers has taken it.' Then there occurred between the two parties at Ṣiffīn what occurred. And from Abū ʿUbaydah, who said: Muʿāwiyah said: 'I had placed my foot in the stirrup and was on the point of fleeing on the day of Ṣiffīn, but nothing prevented me except the saying of Ibn al-Iṭnābah when he said: 'My chastity forbade me, and my tribulation forbade, / and my taking praise at a profitable price, And my forcing myself upon what is disliked, / and my striking the head of the frowning hero, And my saying, whenever it heaved and surged: / "Stay where you are; you will be praised or find rest."' And from Imām Aḥmad, that he said: 'The caliphs are Abū Bakr, ʿUmar, ʿUthmān, and ʿAlī.' It was said to him: 'And Muʿāwiyah?' He said: 'No one was more entitled to the caliphate in the time of ʿAlī than ʿAlī, and may Allah have mercy on Muʿāwiyah.' And ʿAlī b. al-Madīnī said: I heard Sufyān b. ʿUyaynah say: 'There was no quality in ʿAlī that disqualified him from the caliphate, and there was no quality in Muʿāwiyah with which he could contend against ʿAlī.' It was said to Sharīk al-Qāḍī: 'Was Muʿāwiyah forbearing?' He said: 'He is not forbearing who treated the truth foolishly and fought ʿAlī.' Ibn ʿAsākir narrated it. And Sufyān al-Thawrī said, from Ḥabīb, from Saʿīd b. Jubayr, from Ibn ʿAbbās, that he mentioned Muʿāwiyah and that he made the talbiyah on the evening of ʿArafah, and he spoke harshly about him concerning that. Then he learned that ʿAlī made the talbiyah on the evening of ʿArafah, so he left it. And from ʿUmar b. ʿAbd al-ʿAzīz, who said: I saw the Messenger of Allah ﷺ in a dream, with Abū Bakr and ʿUmar sitting beside him. I greeted and sat down. While I was sitting, ʿAlī and Muʿāwiyah were brought, and they were both admitted into a house, and the door was shut while I watched. It was not quicker than that ʿAlī came out saying: 'It has been judged in my favor, by the Lord of the Kaʿbah!' Then it was not quicker than that Muʿāwiyah came out saying: 'I have been forgiven, by the Lord of the Kaʿbah!' Ibn ʿAsākir narrated from Abū Zurʿah al-Rāzī that a man said to him: “I detest Muʿāwiyah.” He asked him: “Why?” He said: “Because he fought ʿAlī.” Abū Zurʿah said to him: “Woe to you! The Lord of Muʿāwiyah is a merciful Lord, and the opponent of Muʿāwiyah is a noble opponent, so what business do you have getting between the two of them?!” ؓ Imām Aḥmad was asked about what occurred between ʿAlī and Muʿāwiyah, and he recited: “That was a nation which has passed on. It will have what it earned, and you will have what you have earned. And you will not be asked about what they used to do” [al-Baqarah: 134]. And more than one of the Salaf said likewise. Al-Awzāʿī said: Al-Ḥasan was asked about what occurred between ʿAlī and ʿUthmān, and he said: “This one had a precedence, and this one had a precedence; this one had kinship, and this one had kinship. This one was tested, and this one was spared.” And he was asked about what occurred between ʿAlī and Muʿāwiyah, and he said: “This one had kinship, and this one had kinship; this one had a precedence, and this one had no precedence, so both were tested.” The comparison between ʿAlī and Muʿāwiyah Kulthūm b. Jawshan said: Al-Naḍr Abū ʿUmar asked al-Ḥasan al-Baṣrī: “Is Abū Bakr more virtuous or ʿAlī?” He said: “Glory be to God! They are not equal. ʿAlī had precedences in which Abū Bakr shared, and ʿAlī brought about matters in which Abū Bakr did not share; Abū Bakr is more virtuous.” He said: “Is ʿUmar more virtuous or ʿAlī?” He said the like of his first statement, then said: “ʿUmar is more virtuous.” Then he said: “Is ʿUthmān more virtuous or ʿAlī?” He said the like of his first statement, then said: “ʿUthmān is more virtuous.” He said: “Is ʿAlī more virtuous or Muʿāwiyah?” He said: “Glory be to God! They are not equal. ʿAlī had precedences in which Muʿāwiyah did not share, and ʿAlī brought about matters in which Muʿāwiyah shared; ʿAlī is more virtuous than Muʿāwiyah.” It has been narrated from al-Ḥasan al-Baṣrī that he criticized Muʿāwiyah for four things: his fighting ʿAlī, his killing of Ḥujr b. ʿAdī, his attaching Ziyād b. Abīhi, and his pledging allegiance to his son Yazīd. The news of the killing of ʿAlī b. Abī Ṭālib reached Muʿāwiyah Jarīr b. ʿAbd al-Ḥamīd said, from Mughīrah: When the news of the killing of ʿAlī reached Muʿāwiyah, he began to weep. His wife said to him: “Do you weep for him when you fought him?” He said: “Woe to you! You do not know what the people have lost of excellence, understanding, and knowledge.” In another narration, she said to him: “Yesterday you fought him, and today you weep for him?!” I say: The killing of ʿAlī was in Ramaḍān of the year forty, as we have previously stated. Muʿāwiyah b. Abī Sufyān assumed the caliphate For this reason al-Layth b. Saʿd said: Muʿāwiyah received the pledge of allegiance of the community in Jerusalem, and he entered Kufa in the year forty. The correct view, stated by Ibn Isḥāq and the majority, is that he received the pledge in Jerusalem in Ramaḍān of the year forty, when the people of Syria learned of the killing of ʿAlī, but he entered Kufa only after al-Ḥasan made peace with him in Rabīʿ al-Awwal of the year forty-one, which is the Year of the Community, at a place called Adhruḥ. It is also said: at Maskin, in the land of the Sawād of Iraq, near al-Anbār. Muʿāwiyah then held sole authority until he died in the year sixty. Some said: The inscription on Muʿāwiyah's signet ring was: “For every deed there is a reward.” Others said: Rather it was: “There is no strength except through God.” From Saʿīd b. Suwayd, who said: Muʿāwiyah led us in the Friday prayer at al-Nukhaylah—that is, outside Kufa—in the forenoon, then he delivered a sermon to us and said: “I did not fight you so that you would fast, or pray, or perform pilgrimage, or pay zakāt. I knew that you would do that. But I fought you only to rule over you, and God has given me that while you are unwilling.” From al-Zuhrī: Muʿāwiyah followed the practice of ʿUmar for two years without deviating from it, then he fell short. From Sufyān b. al-Layl, who said: I said to al-Ḥasan b. ʿAlī when he came from Kufa to Madinah: “O humiliator of the believers.” He said: “Do not say that, for I heard my father say: ‘The days and nights will not pass until Muʿāwiyah reigns.’ So I knew that God's decree would occur, and I disliked that the blood of Muslims be shed between me and him.” From al-Ḥārith al-Aʿwar, who said: ʿAlī said after returning from Ṣiffīn: “O people, do not dislike the rule of Muʿāwiyah, for if you lost him, you would see heads fall from their shoulders like colocynths.” From al-Aswad b. Yazīd, who said: I said to ʿĀʾishah: “Are you not amazed at a man from the ṭulaqāʾ who disputes with the Companions of Muḥammad ﷺ over the caliphate?” She said: “What is amazing about that? It is God's authority, which He gives to the righteous and the wicked. Pharaoh ruled the people of Egypt for four hundred years.” From al-Qāsim b. Muḥammad: When Muʿāwiyah came to Madinah intending to perform the pilgrimage, he entered upon ʿĀʾishah. They spoke privately, and no one witnessed their conversation except Dhakwān Abū ʿAmr, the freedman of ʿĀʾishah. She said: “Do you feel safe that I might hide a man for you who would kill you for your killing of my brother Muḥammad?” He said: “You have spoken the truth.” Muʿāwiyah then spoke with her. When he finished his conversation with her, ʿĀʾishah pronounced the testimony of faith, then she mentioned what God had sent His Prophet ﷺ with of guidance and the religion of truth, and what the caliphs after him had established as sunnah, and she urged Muʿāwiyah to follow their command. She spoke about that and did not hold back. When she finished her speech, Muʿāwiyah said to her: “By God, you are the one knowledgeable in the affair of the Messenger of God ﷺ, the sincere counselor, the compassionate, the eloquent in admonition. You have urged toward good and commanded it, and you have not commanded us except what is for us, and you are worthy of being obeyed.” She and Muʿāwiyah spoke at length. When Muʿāwiyah rose, he leaned on Dhakwān and said: “By God, I have never heard an orator, other than the Messenger of God ﷺ, more eloquent than ʿĀʾishah.” From ʿAlqamah b. Abī ʿAlqamah, from his mother, who said: Muʿāwiyah b. Abī Sufyān came to Madinah and sent to ʿĀʾishah: “Send me the woolen cloak of the Messenger of God ﷺ and his hair.” She sent them with me, and I carried them until I entered upon him with them. He took the cloak and put it on, and he took the hair and called for water, then he washed it and drank the water, and poured the rest over his skin. From al-Shaʿbī, who said: When Muʿāwiyah came to Madinah in the Year of the Community, men from the notables of Quraysh met him and said: “Praise be to God who has made your victory mighty and exalted your affair.” He did not answer them until he entered Madinah. He made for the mosque, ascended the pulpit, praised God and extolled Him, then said: “Now then, by God, I did not take charge of your affairs when I took them while knowing that you are not pleased with my rule and do not love it, and I am aware of what is in your hearts. But I wrested it from you with this sword of mine, a wresting. I tried to force myself to follow the practice of Ibn Abī Quḥāfah, but I did not find myself able to do that. I tried it on the practice of Ibn al-Khaṭṭāb, but it was even more averse. I attempted it on the model of the ways of ʿUthmān, but it refused me. And where is the like of those men? Far be it that anyone after them should reach their excellence; may God's mercy and good pleasure be upon them. However, I have taken a path in which there is benefit for me and the like of that for you, and for each there is good eating and fine drinking as long as conduct is upright and obedience is good. If you do not find me the best of you, then I am best for you. By God, I will not raise the sword against one who has no sword with him. And whatever has gone before of what you know, I have put it behind my ear. If you do not find me fulfilling all of your rights, then be content with some of them from me, for it is not a matter of an egg and its chick. A flood, when it comes continuously—even if little—suffices. Beware of discord, and do not aspire to it, for it corrupts livelihood, muddies blessing, and brings about extermination. I ask God's forgiveness for me and for you.” Then he descended. The lexicographers said: “al-qāʾibah” is the egg, and “al-qūb” is the chick; the egg “qābat taqūbu” when it cracks open to reveal the chick. The apparent meaning is that this sermon was delivered in the year of the pilgrimage in the year forty-four, or in the year fifty, not in the Year of the Community. The first pilgrimage Muʿāwiyah performed after the people united behind him From Ṣāliḥ b. Kaysān: Muʿāwiyah came to Madinah for the first pilgrimage he performed after the people united behind him. Al-Ḥasan and al-Ḥusayn and men from Quraysh met him. He made his way to the house of ʿUthmān b. ʿAffān. When he drew near to the door of the house, ʿĀʾishah bt. ʿUthmān cried out and lamented her father. Muʿāwiyah said to those with him: “Return to your homes, for I have a need in this house.” They departed, and he entered. He calmed ʿĀʾishah and told her to refrain, saying to her: “O daughter of my brother, the people have given us authority, and we have shown them forbearance under which there is anger, and they have shown us obedience under which there is rancor. We have sold them this, and they have sold us that. If we give them other than what they purchased, they will be stingy with their rights. With every one of them there is a faction, and he sees the position of his faction. If we break faith with them, they will break faith with us, and then we will not know whether the turn of fortune will be for us or against us. For you to be the daughter of ʿUthmān, the Commander of the Believers, is better than being a slave woman among the slave women of the Muslims. And what a fine successor I am for you after your father.” From Saʿīd b. ʿAbd al-ʿAzīz, who said: When ʿUthmān was killed, the people had no expedition to send out, until the Year of the Community, when Muʿāwiyah sent out sixteen expeditions against the land of the Byzantines. A raiding party would go out in the summer and winter in the land of the Byzantines, then return and be followed by another. Among those he sent was his son Yazīd, with a host of Companions. He crossed the strait with them, and they fought the people of Constantinople at its gate, then he returned with them. The last thing Muʿāwiyah enjoined The last thing Muʿāwiyah enjoined was that he said: “Tighten the noose on the Byzantines.” From al-Zuhrī, who said: Muʿāwiyah led the people in the pilgrimage twice during the days of his caliphate, and his days were twenty years less a month. Abū Bakr b. ʿAyyāsh said: Muʿāwiyah led the people in the pilgrimage in the year forty-four and the year fifty. Others said: in the year fifty-one. God knows best. From Busr b. Saʿīd, that Saʿd b. Abī Waqqāṣ said: “I have not seen anyone after ʿUthmān more just in upholding truth than the owner of this door”—meaning Muʿāwiyah. From al-Miswar b. Makhramah, that he visited Muʿāwiyah as a delegate. He said: When I entered upon him—I think he said: I greeted him—he said: “What has become of your criticism of the imams, O Miswar?” He said: I said: “Leave off this with us, and be good in what we have come for.” He said: “You must speak to me from your own soul.” He said: I did not leave anything for which I found fault with him but I told him about it. He said: “No one is free of sins. Do you have sins that you fear will destroy you if God does not forgive you?” I said: “Yes.” He said: “What makes you more deserving to hope for forgiveness than me? By God, what I undertake of setting things right among the people, establishing the prescribed punishments, striving in the path of God, and the great matters that we enumerate and that we do not enumerate is more than what you undertake. And I follow a religion in which God accepts good deeds and pardons evil deeds. By God, if I were given the choice between God and other than Him, I would choose God over all else.” He said: I reflected when he said what he said, and I knew that he had defeated me. He said: After that, when al-Miswar mentioned him, he would pray for good for him. From al-ʿUtbī, who said: Muʿāwiyah said: “O people, I am not the best of you, and among you there are those who are better than me: ʿAbd Allāh b. ʿUmar, ʿAbd Allāh b. ʿAmr, and others among the virtuous. But perhaps I may be more beneficial to you in governance, more destructive to your enemy, and more abundant in provision for you.” From the sermons of Muʿāwiyah b. Abī Sufyān From Yūnus b. Ḥalbis, who said: I heard Muʿāwiyah on the pulpit of Damascus on a Friday saying: “O people, understand my words, for you will not find anyone more knowledgeable in the affairs of this world and the hereafter than me. Straighten your faces and your rows in prayer. You will straighten your faces and your rows, or God will surely put discord between your hearts. Restrain the hands of your foolish ones, or God will surely set them over you, and they will make you taste evil torment. Give charity, and let not a man say: ‘I am of little means,’ for the charity of one of little means is more excellent than the charity of the rich. Beware of slandering chaste women, and of a man's saying: ‘I heard’ and ‘It reached me.’ For if one of you slandered a woman in the time of Noah, he would be asked about it on the Day of Resurrection.” The humility of Muʿāwiyah b. Abī Sufyān Muʿāwiyah was humble. He had no whips except like the children's whips they call makhārīq, with which he would strike people. From Yūnus b. Maysarah b. Ḥalbis, who said: I saw Muʿāwiyah in the market of Damascus, with a servant riding behind him, wearing a shirt patched at the collar, moving through the markets of Damascus. Al-Aʿmash said, from Mujāhid, that he said: “If you had seen Muʿāwiyah, you would have said: ‘This is the Mahdī.’” From Ibn ʿUmar, who said: “I have not seen anyone more dark-skinned than Muʿāwiyah.” He said: I said: “Not even ʿUmar?” He said: “ʿUmar was better than him, but Muʿāwiyah was darker than him.” Muʿāwiyah, the first of the kings From Ibn Abī ʿUtbah, from a shaykh of the people of Madinah, who said: Muʿāwiyah said: “I am the first of the kings.” From Ibn Shawdhab, who said: Muʿāwiyah used to say: “I am the first of the kings and the last of the caliphs.” I say: The Sunnah is that Muʿāwiyah should be called “king” and not “caliph,” because of the ḥadīth of Safīnah, that the Messenger of God ﷺ said: “The caliphate after me is thirty years, then it will be a biting kingship.” The forbearance of Muʿāwiyah b. Abī Sufyān ʿAbd al-Malik b. Marwān said one day, mentioning Muʿāwiyah: “I have not seen the like of him in his forbearance, his endurance, and his generosity.” Qabīṣah b. Jābir said: “I have not seen anyone greater in forbearance, more abundant in nobility, more deliberate in patience, gentler in manner, or more open-handed in kindness than Muʿāwiyah.” Some said: A man made Muʿāwiyah hear harsh words. It was said to him: “Why do you not pounce upon him?” He said: “I would be ashamed that my forbearance should be too narrow for any one of my subjects.” In another narration: A man said to him: “O Commander of the Believers, how forbearing you are!” He said: “I would be ashamed that a man's offense should be greater than my forbearance.” Al-Aṣmaʿī said, from al-Thawrī, who said: Muʿāwiyah said: “I would be ashamed that a sin should be greater than my pardon, or an ignorance greater than my forbearance, or a fault that I do not cover with my concealment.” Al-Shaʿbī and al-Aṣmaʿī, from his father, both said: Words passed between a man called Abū al-Jahm and Muʿāwiyah. Abū al-Jahm spoke words that distressed Muʿāwiyah. He lowered his head, then raised it and said: “O Abū al-Jahm, beware of the sultan, for he becomes angry with the anger of children and seizes with the seizing of a lion. A little of him overcomes much of the people.” Then he ordered that money be given to him. Abū al-Jahm said about that, praising Muʿāwiyah: We lean upon its sides as if, when we lean, we lean upon our father. We turn him over to test his two states, and we are informed from them of generosity and gentleness. Al-Aʿmash said: Al-Ḥasan b. ʿAlī circumambulated with Muʿāwiyah, and Muʿāwiyah walked in front of him. Al-Ḥasan said: How much his buttocks resemble the buttocks of Hind. Muʿāwiyah turned to him and said: Indeed, that used to please Abū Sufyān. His sister's son ʿAbd al-Raḥmān b. Umm al-Ḥakam said to Muʿāwiyah: So-and-so reviles me. He said to him: Lower yourself so that it passes and leaves you behind. Ibn al-Aʿrābī said: A man said to Muʿāwiyah: I have never seen anyone more despicable than you. Muʿāwiyah said: Nay, one who confronts men with the like of this. Abū ʿAmr b. al-ʿAlāʾ said: Muʿāwiyah said: Nothing would please me in place of generosity except red camels. Some of them said: Muʿāwiyah said: O Banū Umayyah, draw near to Quraysh with forbearance, for by Allah, in the Jāhiliyyah I would meet a man and he would heap insults upon me while I would heap forbearance upon him, and I would return with him as my friend, seeking his aid and he would aid me, and rousing him and he would rise with me. Forbearance has never diminished the honor of a noble, nor added to him anything but generosity. He said: The bane of forbearance is abasement. He also said: A man does not attain the full measure of judgment until his forbearance overcomes his ignorance and his patience overcomes his desire, and he does not attain that except through the strength of forbearance. ʿAbd Allāh b. al-Zubayr said: May Allah reward the son of Hind well! By Allah, we would frighten him—and the lion upon its paws is not bolder than him—and he would feign fear for us. And we would try to deceive him—and no night-born creature among the people of the earth is more cunning than him—and he would pretend to be deceived for us. By Allah, I wish we could enjoy him as long as there is a stone in this mountain, and he pointed to Abū Qubays. A man said to Muʿāwiyah: Who is the noblest of people? He said: The most generous of them in soul when asked, the best of them in character in gatherings, and the most forbearing of them when provoked to ignorance. Abū ʿUbaydah Maʿmar b. al-Muthannā said: Muʿāwiyah often quoted these verses: Nothing kills foolishness like forbearance by which the forbearing man returns upon ignorance. Do not act foolishly, even if you are filled with anger against anyone, for obscenity is blame. And do not cut off a brother of yours for a sin, for the sin is forgiven by the generous. From Ibn ʿAbbās that he said: I have learned how Muʿāwiyah overcame the people: they, when they flew, he landed; and when they landed, he flew. Someone else said: Muʿāwiyah wrote to his deputy Ziyād: It is not proper that we govern the people with a single policy: with leniency, lest they become insolent, nor with harshness, lest we drive the people to destruction. But be you for harshness, roughness, and severity, while I will be for leniency, intimacy, and mercy. Thus, when anyone fears, he will find a door through which to enter. The Gifts of Muʿāwiyah b. Abī Sufyān Abū Mushir said, from Saʿīd b. ʿAbd al-ʿAzīz, he said: Muʿāwiyah paid on behalf of ʿĀʾishah, the Mother of the Believers, eighteen thousand dinars that she owed. Hishām b. ʿUrwah said, from his father, he said: Muʿāwiyah sent to the Mother of the Believers ʿĀʾishah one hundred thousand, and she distributed it all on that same day, so not a dirham remained of it. Her maidservant said to her: Why did you not keep a dirham for us to buy meat with? She said: Had you reminded me, I would have done so. ʿAṭāʾ said: Muʿāwiyah sent to ʿĀʾishah—while she was in Makkah—a necklace worth one hundred thousand, and she accepted it. From ʿAbd Allāh b. Buraydah, he said: Al-Ḥasan b. ʿAlī came to Muʿāwiyah, and he said: I will reward you with a gift with which no one before me has been rewarded. He gave him four hundred thousand thousand. Once al-Ḥasan and al-Ḥusayn came to him as a delegation, and he immediately rewarded them with two hundred thousand, saying to them: No one before me has been rewarded with this. Al-Ḥusayn said to him: And you have not given anyone better than us. Abū Marwān al-Marwānī said: Muʿāwiyah sent to al-Ḥasan b. ʿAlī one hundred thousand, and he said to his sitting companions: Whoever takes something, it is his. And he sent to al-Ḥusayn one hundred thousand, and he divided it among his sitting companions, who were ten, so each one received ten thousand. And he sent to ʿAbd Allāh b. Jaʿfar one hundred thousand, and his wife asked him for it as a gift, so he gave it all to her. And he sent to Marwān b. al-Ḥakam one hundred thousand, and he distributed fifty thousand of it and kept fifty thousand. And he sent to ʿAbd Allāh b. ʿUmar one hundred thousand, and he distributed ninety thousand of it and kept ten thousand. Muʿāwiyah said: He is indeed moderate, loving moderation. And he sent to ʿAbd Allāh b. al-Zubayr one hundred thousand, and he said to the messenger: Why did you bring it by day? Would that you had brought it by night. Then he kept it with him and gave nothing of it to anyone. Muʿāwiyah said: He is indeed a cunning lizard; it is as if he has raised his tail and is cut off. Ibn Dābb said: ʿAbd Allāh b. Jaʿfar had from Muʿāwiyah every year one million, and along with it he fulfilled for him one hundred needs. He came to him one year, and he gave him the money and fulfilled the needs, but one need remained. While he was with him, the governor of Sijistān arrived asking Muʿāwiyah to grant him that land as his kingdom, and he promised whoever fulfilled this need for him one million from his own wealth. He went around to the chiefs of the commanders from the people of Syria and the commanders of Iraq, those who had come with al-Aḥnaf b. Qays, and all of them said to him: Go to ʿAbd Allāh b. Jaʿfar. The dihqān went to him, and Ibn Jaʿfar spoke to Muʿāwiyah about it, and he fulfilled his need, completing the hundred needs. He ordered the scribe, who wrote his covenant, and Ibn Jaʿfar took it out to the dihqān. He prostrated to him and carried to him one million dirhams. Ibn Jaʿfar said to him: Prostrate to Allah, and carry your wealth to your house, for we are a household that does not follow a good deed with reproach. That reached Muʿāwiyah, and he said: That Yazīd had said it would be dearer to me than the land tax of Iraq. The Banū Hāshim refuse anything but generosity. Someone else said: ʿAbd Allāh b. Jaʿfar had from Muʿāwiyah every year one million, and at some time a debt of five hundred thousand accumulated upon him. His creditors pressed him, and he asked them to wait until he went to Muʿāwiyah to ask him to advance him something from the grant. He rode to him, and he said to him: What has brought you, O Ibn Jaʿfar? He said: A debt whose creditors press me. He said: How much is it? He said: Five hundred thousand. He paid it on his behalf, and said to him: The one million will come to you at its time. From Qatādah, he said: Muʿāwiyah said: How strange is al-Ḥasan b. ʿAlī! He drank a drink of Yemeni honey with water of Rūmah and fulfilled his term. Then he said to Ibn ʿAbbās: May Allah not grieve you nor disgrace you concerning al-Ḥasan b. ʿAlī. Ibn ʿAbbās said to Muʿāwiyah: Allah will not disgrace me nor grieve me as long as Allah keeps the Commander of the Faithful. He said: So he gave him one million dirhams and goods and other things, and said: Take it and divide it among your family. Abū al-Ḥasan al-Madāʾinī said, from Salamah b. Muḥārib, he said: It was said to Muʿāwiyah: Which of you was nobler, you or the Banū Hāshim? He said: We were more numerous in nobles, and they had the noblest single one; there was no one like Hāshim in ʿAbd Manāf. When he perished, we were more in number and more in nobles, and among them was ʿAbd al-Muṭṭalib, and there was no one among us like them. Then we became more in number and more in nobles, and there was no single one among them like a single one of us. It was only like the settling of the eye until a thing came the like of which the first ones had not heard and the last ones will not hear: Muḥammad ﷺ. From Ibn ʿAbbās, that ʿAmr b. al-ʿĀṣ related to Muʿāwiyah a dream in which he saw Abū Bakr, ʿUmar, and ʿUthmān being called to account for what they had been given authority over in their days, and he saw Muʿāwiyah with two men assigned to him calling him to account for what he had done in his days. Muʿāwiyah said to him: Did you not see there the dinars of Egypt?! From al-ʿUtbī, he said: ʿAmr entered upon Muʿāwiyah when a letter had come to him containing condolences for one of the Companions. Muʿāwiyah said "Indeed we belong to Allah," and ʿAmr b. al-ʿĀṣ said: The righteous die while you are alive; deaths pass you by; you do not die. Muʿāwiyah said to him: Do you hope that I die while you are alive? I will not die until you die. Ibn al-Sammāk said: Muʿāwiyah said: I can satisfy all people except the envier of a blessing, for nothing satisfies him except its removal. From Abū Baḥriyyah, he said: Muʿāwiyah said: Manliness consists in four things: chastity in Islam, improvement of wealth, guarding of brothers, and guarding of the neighbor. From the Poetry of Muʿāwiyah b. Abī Sufyān Abū Bakr al-Hudhalī said: Muʿāwiyah used to compose poetry, but when he assumed the caliphate his family said to him: You have reached the pinnacle, so what will you do with poetry? One day he felt inspired and said: I released my foolishness and rested my forbearance, though in my feigned forbearance there is objection. Yet I respond when they call me to their needs, the languid eyes. The Firsts of Muʿāwiyah b. Abī Sufyān Mughīrah said, from al-Shaʿbī: The first to deliver a sermon sitting was Muʿāwiyah, when his fat increased and his belly grew large. Likewise Mughīrah narrated from Ibrāhīm that he said: The first to deliver a sermon sitting on Friday was Muʿāwiyah. Abū al-Malīḥ said, from Maymūn: The first to sit on the pulpit was Muʿāwiyah, and he sought the people's permission to sit. Qatādah said, from Saʿīd b. al-Musayyab: The first to call the adhān and iqāmah on the day of Fiṭr and the day of Sacrifice was Muʿāwiyah. Abū Jaʿfar al-Bāqir said: The doors of Makkah had no locks, and the first to make doors for them was Muʿāwiyah. From al-Zuhrī: The established practice was that a disbeliever does not inherit from a Muslim, nor a Muslim from a disbeliever. The first to make a Muslim inherit from a disbeliever was Muʿāwiyah, and the Banū Umayyah ruled accordingly after him, until ʿUmar b. ʿAbd al-ʿAzīz came and restored the practice, then Hishām reinstated what Muʿāwiyah and the Banū Umayyah after him had ruled. And he said: The established practice was that the blood money of a covenanted person is like the blood money of a Muslim, and Muʿāwiyah was the first to reduce it to half and take the half for himself. Statements of the Predecessors about Muʿāwiyah b. Abī Sufyān From al-Zuhrī, he said: I asked Saʿīd b. al-Musayyab about the Companions of the Messenger of Allah ﷺ, and he said to me: Listen, O Zuhrī: whoever dies loving Abū Bakr, ʿUmar, ʿUthmān, and ʿAlī, and testifies that the ten are in Paradise, and asks mercy for Muʿāwiyah, it is incumbent upon Allah not to scrutinize his account. Muḥammad b. Yaḥyā b. Saʿīd said: Ibn al-Mubārak was asked about Muʿāwiyah, and he said: What can I say about a man to whom the Messenger of Allah ﷺ said: "May Allah hear the one who praises Him," and he said behind him: "Our Lord, and to You be praise"? It was said to him: Which is better, he or ʿUmar b. ʿAbd al-ʿAzīz? He said: Dust in the nostrils of Muʿāwiyah with the Messenger of Allah ﷺ is better and more excellent than ʿUmar b. ʿAbd al-ʿAzīz. Someone else said, from Ibn al-Mubārak, he said: Muʿāwiyah is for us a test; whoever we see looking at him askance, we suspect him regarding the people—meaning the Companions. Al-Muʿāfā b. ʿImrān was asked: Which is better, Muʿāwiyah or ʿUmar b. ʿAbd al-ʿAzīz? He became angry and said to the questioner: Do you put a man from the Companions on the same level as a man from the Successors?! Muʿāwiyah was his companion, his in-law, his scribe, and his trustee over the revelation of Allah. The Messenger of Allah ﷺ said: "Leave my Companions and my in-laws alone, for whoever reviles them, upon him is the curse of Allah, the angels, and all people." Likewise al-Faḍl b. ʿAnbasah said. Abū Tawbah al-Rabīʿ b. Nāfiʿ al-Ḥalabī said: Muʿāwiyah is a curtain over the Companions of the Messenger of Allah ﷺ; if a man removes the curtain, he will be emboldened against what is behind it. Al-Maymūnī said: Aḥmad b. Ḥanbal said to me: O Abū al-Ḥasan, if you see a man mentioning any of the Companions with evil, suspect him regarding Islam. Al-Faḍl b. Ziyād said: I heard Abū ʿAbd Allāh being asked about a man who disparaged Muʿāwiyah and ʿAmr b. al-ʿĀṣ: Is he to be called a Rāfiḍī? He said: He has not dared against them except that he harbors a hidden evil. No one disparages any of the Companions of the Messenger of Allah ﷺ except that he has an evil inner motive. From Ibrāhīm b. Maysarah, he said: I never saw ʿUmar b. ʿAbd al-ʿAzīz strike anyone at all except a man who reviled Muʿāwiyah; he struck him with lashes. Some of the early scholars said: While I was on a mountain in Syria, I heard a caller saying: Whoever hates al-Ṣiddīq is a heretic; whoever hates ʿUmar, to Hell in crowds; whoever hates ʿUthmān, his opponent is the Most Merciful; whoever hates ʿAlī, his opponent is the Prophet; and whoever hates Muʿāwiyah, the guardians of Hell will drag him to the scorching Hell and cast him into the abyss. Some of them said: I saw the Messenger of Allah ﷺ in a dream, with him Abū Bakr, ʿUmar, ʿUthmān, ʿAlī, and Muʿāwiyah, when a man came. ʿUmar said: O Messenger of Allah, this one disparages us. The Messenger of Allah ﷺ seemed to rebuke him, and he said: O Messenger of Allah, I do not disparage these, but I disparage this one—meaning Muʿāwiyah. The Messenger of Allah ﷺ said: Woe to you! Is he not one of my Companions?! He said it three times. Then the Messenger of Allah ﷺ took a spear and handed it to Muʿāwiyah, saying: Strike him with it in his throat. He struck him with it, and I woke up and went early to his house, and behold, that man had been struck with quinsy during the night and died. He was Rāshid al-Kindī. Ibn ʿAsākir narrated from al-Fuḍayl b. ʿIyāḍ that he used to say: Muʿāwiyah is one of the Companions, one of the great scholars, but he was tested with love of this world. Some of the Biography and Reports of Muʿāwiyah b. Abī Sufyān Al-ʿUtbī said: It was said to Muʿāwiyah: Gray hair has come upon you quickly. He said: How could it not, when I never cease to see a man of the Arabs standing at my head, crafting words for me that oblige me to answer; if I am correct, I am not praised, and if I err, the mounted messengers carry it far and wide. Ibn Jarīr mentioned that ʿAmr b. al-ʿĀṣ came in the delegation of the people of Egypt to Muʿāwiyah, and he said to them on the way: When you enter upon Muʿāwiyah, do not greet him with the caliphate, for he does not like that. When ʿAmr entered upon him before them, Muʿāwiyah said to his chamberlain: Admit them, and he instructed him to frighten them upon entering and terrify them, saying: I suspect that ʿAmr has already said something to them. When they admitted them—after they had humiliated them—one of them, upon entering, began to say: Peace be upon you, O Messenger of Allah. When ʿAmr rose from his presence, he said: May Allah make you ugly! I forbade you from greeting him with the caliphate, and you greeted him with prophethood! He mentioned that a man asked Muʿāwiyah to help him build a house with twelve thousand wooden beams. Muʿāwiyah said to him: Where is your house? He said: In Baṣrah. And how wide is it? He said: Two parasangs by two parasangs. He said: Do not say "my house is in Baṣrah," but say "Baṣrah is in my house." He mentioned that a man entered with his son, and they sat at Muʿāwiyah's table. His son began to eat voraciously, and Muʿāwiyah kept glancing at him, while his father tried to stop him but he did not notice. When they left, his father rebuked him and prevented him from entering again. Then Muʿāwiyah said to him: "Where is your son, the devourer?" He replied: "He is ill." Muʿāwiyah said: "I knew that his eating would bring him illness." He said: Muʿāwiyah looked at a man who stood before him addressing him while wearing a cloak, and he began to disdain him. The man said: "O Commander of the Faithful, you are not addressing the cloak; it is the one inside it who addresses you." Muʿāwiyah said: "The best of people is one who is intelligent and forbearing; when given, he is grateful; when afflicted, he is patient; when angry, he suppresses his anger; when able, he forgives; when he promises, he fulfills; and when he does wrong, he seeks forgiveness." [The exchange of Jāriyah b. Qudāmah with our master Muʿāwiyah ؓ] Ibn ʿAsākir reported from ʿAbd al-Malik b. ʿUmayr that he said: (Jāriyah b. Qudāmah al-Saʿdī came to Muʿāwiyah, who asked: "Who are you?" He replied: "Jāriyah b. Qudāmah." Muʿāwiyah said: "And what can you be? Are you not but a bee?" He said: "Do not say that; you have likened me to it—a hot sting, sweet saliva. By Allah, Muʿāwiyah is nothing but a bitch that yelps at other dogs, and Umayyah is but a diminutive of amah [slave woman].") And it was reported from al-Faḍl b. Suwayd that he said: (Jāriyah b. Qudāmah came as a delegate to Muʿāwiyah, and Muʿāwiyah said to him: "Are you the one who strove with ʿAlī b. Abī Ṭālib, and who kindled fire in your torch, roving through Arab villages shedding their blood?" Jāriyah said: "O Muʿāwiyah, leave aside ʿAlī; we have not hated ʿAlī since we loved him, nor have we deceived him since we gave him sincere counsel." He said: "Woe to you, O Jāriyah! How insignificant you were to your family when they named you Jāriyah [female slave]." He said: "You, O Muʿāwiyah, were more insignificant to your family when they named you Muʿāwiyah [bitch]?" He said: "May you have no mother." He said: "A mother who bore me! The hilts of the swords with which we met you at Ṣiffīn are in our hands!" He said: "Do you threaten me?" He said: "You did not possess us by force, nor did you conquer us by might, but you gave us covenants and pacts. If you fulfill them for us, we will fulfill them for you; and if you turn to something else, we have left behind us a man of great strength, strong arms, and sharp spearheads. If you extend to us a span of treachery, we will advance upon you with an arm of deception." Muʿāwiyah said: "May Allah not increase the likes of you among the people.") And it was reported from Abū al-Ṭufayl ʿĀmir b. Wāthilah, the Companion, that he entered upon Muʿāwiyah, who said to him: "Are you not one of the killers of ʿUthmān?" He replied: "No, but I was one of those who were present and did not help him." He said: "What prevented you from helping him?" He said: "The Muhājirūn and the Anṣār did not help him." Muʿāwiyah said: "Indeed, it was their duty to help him." He said: "What prevented you, O Commander of the Faithful, from helping him, when you had the people of Syria with you?" Muʿāwiyah said: "Is not my seeking his blood a form of helping him?" Abū al-Ṭufayl laughed, then said: "You and ʿUthmān are as the poet said: Lā ulfiyannaka baʿda al-mawti tandubunī wa-fī ḥayātī mā zawwadtanī zādī"
Tarikh (al-Tabari) 2200No grade recorded
[قِصَّةُ أُمِّ مُعَاوِيَةَ وَزَوَاجِهَا بِأَبِي سُفْيَانَ ؓ ] وَأَخْرَجَ الْخَرَائِطِيُّ فِي «الْهَوَاتِفِ» عَنْ حُمَيْدِ بْنِ وَهْبٍ قَالَ: (كَانَتْ هِنْدُ بِنْتُ عُتْبَةَ بْنِ رَبِيعَةَ عِنْدَ الْفَاكِهِ بْنِ الْمُغِيرَةِ، وَكَانَ مِنْ فِتْيَانِ قُرَيْشٍ، وَكَانَ لَهُ بَيْتٌ لِلضِّيَافَةِ يَغْشَاهُ النَّاسُ مِنْ غَيْرِ إِذْنٍ، فَخَلَا الْبَيْتُ ذَاتَ يَوْمٍ، فَقَامَ الْفَاكِهُ وَهِنْدٌ فِيهِ، ثُمَّ خَرَجَ الْفَاكِهُ لِبَعْضِ حَاجَاتِهِ، وَأَقْبَلَ رَجُلٌ مِمَّنْ كَانَ يَغْشَى الْبَيْتَ؛ فَوَلَجَهُ، فَلَمَّا رَأَى الْمَرْأَةَ... وَلَّى هَارِبًا، فَأَبْصَرَهُ الْفَاكِهُ، فَانْتَهَى إِلَيْهَا فَضَرَبَهَا بِرِجْلِهِ، وَقَالَ: مَنْ هَذَا الَّذِي كَانَ عِنْدَكِ؟! قَالَتْ: مَا رَأَيْتُ أَحَدًا وَلَا انْتَبَهْتُ حَتَّى أَنْبَهْتَنِي، فَقَالَ لَهَا: الْحَقِي بِأَهْلِكِ! وَتَكَلَّمَ فِيهَا النَّاسُ. فَخَلَا بِهَا أَبُوهَا فَقَالَ لَهَا: يَا بُنَيَّةُ؛ إِنَّ النَّاسَ قَدْ أَكْثَرُوا فِيكِ فَأَنْبِئِينِي بِذَاكَ، فَإِنْ يَكُنِ الرَّجُلُ صَادِقًا... دَسَّيْتُ إِلَيْهِ مَنْ يَقْتُلُهُ فَتَنْقَطِعُ عَنَّا الْقَالَةُ، وَإِنْ يَكُنْ كَاذِبًا... حَاكَمْتُهُ إِلَى بَعْضِ كُهَّانِ الْيَمَنِ. قَالَ: فَحَلَفَتْ لَهُ بِمَا كَانُوا يَحْلِفُونَ بِهِ فِي الْجَاهِلِيَّةِ أَنَّهُ كَاذِبٌ عَلَيْهَا. فَقَالَ عُتْبَةُ لِلْفَاكِهِ: إِنَّكَ قَدْ رَمَيْتَ ابْنَتِي بِأَمْرٍ عَظِيمٍ، فَحَاكِمْنِي إِلَى بَعْضِ كُهَّانِ الْيَمَنِ، فَخَرَجَ الْفَاكِهُ فِي جَمَاعَةٍ مِنْ بَنِي مَخْزُومٍ، وَخَرَجَ عُتْبَةُ فِي جَمَاعَةٍ مِنْ بَنِي عَبْدِ مَنَافٍ، وَمَعَهُمْ هِنْدٌ وَنِسْوَةٌ مَعَهَا تَأْنَسُ بِهِنَّ، فَلَمَّا شَارَفُوا الْبِلَادَ... تَنَكَّرَتْ حَالُ هِنْدٍ وَتَغَيَّرَ وَجْهُهَا. فَقَالَ لَهَا أَبُوهَا: يَا بُنَيَّةُ؛ إِنِّي قَدْ أَرَى مَا بِكِ مِنْ تَغَيُّرِ الْحَالِ، وَمَا ذَاكَ إِلَّا لِمَكْرُوهٍ عِنْدَكِ؟! قَالَتْ: لَا وَاللَّهِ يَا أَبَتَاهُ، وَمَا ذَاكَ لِمَكْرُوهٍ، وَلَكِنِّي أَعْرِفُ أَنَّكُمْ تَأْتُونَ بَشَرًا يُخْطِئُ وَيُصِيبُ، فَلَا آمَنُهُ أَنْ يَسِمَنِي بِسِيمَا تَكُونُ عَلَيَّ سُبَّةً فِي الْعَرَبِ. فَقَالَ لَهَا: إِنِّي سَوْفَ أَخْتَبِرُهُ لَكَ قَبْلَ أَنْ يَنْظُرَ فِي أَمْرِكِ، فَصَفَّرَ لِفَرَسِهِ حَتَّى أَدْلَى، ثُمَّ أَدْخَلَ فِي إِحْلِيلِهِ حَبَّةً مِنَ الْحِنْطَةِ، وَأَوْكَأَ عَلَيْهَا بِسَيْرٍ، وَصَبَّحُوا الْكَاهِنَ، فَنَحَرَ لَهُمْ وَأَكْرَمَهُمْ. فَلَمَّا تَغَدَّوْا... قَالَ لَهُ عُتْبَةُ: إِنَّا قَدْ جِئْنَاكَ فِي أَمْرٍ، وَقَدْ خَبَّأْتُ لَكَ خَبْئًا أَخْتَبِرُكَ بِهِ، فَانْظُرْ مَا هُوَ؟ قَالَ: بُرَّةٌ فِي كَمِرَةٍ، قَالَ: أُرِيدُ أَبْيَنَ مِنْ هَذَا، قَالَ: حَبَّةٌ مِنْ بُرٍّ فِي إِحْلِيلِ مُهْرٍ. فَقَالَ عُتْبَةُ: صَدَقْتَ، انْظُرْ فِي أَمْرِ هَؤُلَاءِ النِّسْوَةِ، فَجَعَلَ يَدْنُو مِنْ إِحْدَاهُنَّ وَيَضْرِبُ كَتِفَهَا وَيَقُولُ: انْهَضِي حَتَّى دَنَا مِنْ هِنْدٍ، فَضَرَبَ كَتِفَهَا وَقَالَ: انْهَضِي غَيْرَ وَسْخَاءَ وَلَا زَانِيَةٍ، وَلَتَلِدَنَّ مَلِكًا يُقَالُ لَهُ: مُعَاوِيَةُ. فَنَظَرَ إِلَيْهَا الْفَاكِهُ فَأَخَذَ بِيَدِهَا، فَنَثَرَتْ يَدَهَا مِنْ يَدِهِ، وَقَالَتْ: إِلَيْكَ، فَاللَّهِ لَأَحْرِصَنَّ أَنْ يَكُونَ ذَلِكَ مِنْ غَيْرِكَ، فَتَزَوَّجَهَا أَبُو سُفْيَانَ، فَجَاءَتْ بِمُعَاوِيَةَ).
✧ [The story of Muʿāwiyah's mother and her marriage to Abū Sufyān ؓ] Al-Kharāʾiṭī narrated in "al-Hawātif" from Ḥumayd b. Wahb, who said: (Hind bt. ʿUtbah b. Rabīʿah was married to al-Fākih b. al-Mughīrah, and he was one of the young men of Quraysh. He had a house for hospitality which people entered without permission. One day the house was empty, and al-Fākih and Hind were in it. Then al-Fākih went out for some need of his, and a man among those who used to frequent the house came and entered it. When he saw the woman... he turned and fled. Al-Fākih saw him, so he came to her and struck her with his foot, and said: Who is this who was with you?! She said: I did not see anyone, and I did not wake up until you roused me. He said to her: Go back to your family! And the people talked about her. Her father met with her privately and said to her: My little daughter, the people have spoken much about you, so tell me about that. If the man is truthful... I will send someone to kill him, and the talk about us will cease. And if he is lying... I will bring him to judgment before one of the soothsayers of Yemen. He said: She swore to him by what they used to swear by in the Jāhiliyyah that he was lying about her. So ʿUtbah said to al-Fākih: You have accused my daughter of a grave matter, so bring me to judgment before one of the soothsayers of Yemen. Al-Fākih went out with a group of Banū Makhzūm, and ʿUtbah went out with a group of Banū ʿAbd Manāf, and with them was Hind and women with her to keep her company. When they approached the lands... Hind's condition changed and her face altered. Her father said to her: My little daughter, I see the change in your condition, and that is only because of something unpleasant with you?! She said: No, by Allah, my father, it is not because of something unpleasant, but I know that you are bringing a human being who errs and is right, and I do not trust that he will brand me with a mark that will be a reproach upon me among the Arabs. He said to her: I will test him for you before he looks into your matter. So he whistled to his horse until it let down its member, then he inserted into its urethra a grain of wheat, and tied it with a thong. They came to the soothsayer in the morning, and he slaughtered for them and honored them. When they had eaten the morning meal... ʿUtbah said to him: We have come to you about a matter, and I have hidden something for you to test you with, so look what it is. He said: A grain of wheat in a penis. He said: I want something clearer than this. He said: A grain of wheat in the urethra of a colt. ʿUtbah said: You have spoken truly. Look into the matter of these women. So he began to approach one of them and strike her shoulder and say: Rise, until he approached Hind, and he struck her shoulder and said: Rise, not defiled and not an adulteress, and you will surely give birth to a king called Muʿāwiyah. Al-Fākih looked at her and took her by the hand, but she pulled her hand out of his and said: Away with you, for by Allah, I will strive that this will be from someone other than you. Then Abū Sufyān married her, and she gave birth to Muʿāwiyah).
Tarikh (al-Tabari) 2201No grade recorded
[مُعَاتَبَتُهُ لِلْأَنْصَارِ وَرَدُّهُمْ عَلَيْهِ ؓ وَقَالَ عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ عَقِيلٍ: قَدِمَ مُعَاوِيَةُ الْمَدِينَةَ، فَلَقِيَهُ أَبُو قَتَادَةَ الْأَنْصَارِيُّ، فَقَالَ مُعَاوِيَةُ: تَلَقَّانِي النَّاسُ كُلُّهُمْ غَيْرَكُمْ يَا مَعْشَرَ الْأَنْصَارِ؟ قَالَ: لَمْ يَكُنْ لَنَا دَوَابٌّ، قَالَ: فَأَيْنَ النَّوَاضِحُ؟ قَالَ: عَقَرْنَاهَا فِي طَلَبِكَ وَطَلَبِ أَبِيكَ يَوْمَ بَدْرٍ. ثُمَّ قَالَ أَبُو قَتَادَةَ: إِنَّ رَسُولَ اللهِ ﷺ قَالَ لَنَا: «إِنَّكُمْ سَتَرَوْنَ بَعْدِي أَثَرَةً»، قَالَ مُعَاوِيَةُ: فَمَا أَمَرَكُمْ؟ قَالَ: أَمَرَنَا أَنْ نَصْبِرَ، قَالَ: فَاصْبِرُوا، فَبَلَغَ ذَلِكَ عَبْدَ الرَّحْمَنِ بْنَ حَسَّانَ بْنِ ثَابِتٍ، فَقَالَ: أَلَا أَبْلِغْ مُعَاوِيَةَ بْنَ حَرْبٍ أَمِيرَ الْمُؤْمِنِينَ نَثَا كَلَامِي فَإِنَّا صَابِرُونَ وَمُنْظِرُوكُمْ إِلَى يَوْمِ التَّغَابُنِ وَالْخِصَامِ
✧ His reproach of the Anṣār and their reply to him ؓ ʿAbd Allāh b. Muḥammad b. ʿAqīl said: Muʿāwiyah came to Madinah, and Abū Qatādah al-Anṣārī met him. Muʿāwiyah said: “All the people came to meet me except you, O company of the Anṣār?” He said: “We had no mounts.” He said: “Where are the water-carrying camels?” He said: “We hamstrung them in seeking you and seeking your father on the day of Badr.” Then Abū Qatādah said: “The Messenger of God ﷺ said to us: ‘You will see after me selfishness (atharah).’” Muʿāwiyah said: “What did he command you?” He said: “He commanded us to be patient.” He said: “Then be patient.” That reached ʿAbd al-Raḥmān b. Ḥassān b. Thābit, and he said: “Will you not convey to Muʿāwiyah b. Ḥarb, Commander of the Faithful, the report of my speech? For we are patient and will give you respite, until the Day of Mutual Loss and Dispute.”
Tarikh (al-Tabari) 2202No grade recorded
أَزْوَاجِهِ وَأَوْلَادِهِ كَانَ لَهُ عَبْدُ الرَّحْمَنِ، وَبِهِ كَانَ يُكَنَّى، وَعَبْدُ اللَّهِ، وَكَانَ ضَعِيفَ الْعَقْلِ، وَأُمُّهُمَا فَاخِتَةُ بِنْتُ قَرَظَةَ بْنِ عَبْدِ عَمْرِو بْنِ نَوْفَلِ بْنِ عَبْدِ مَنَافٍ، وَقَدْ تَزَوَّجَ بِأُخْتِهَا مُنْفَرِدَةً عَنْهَا بَعْدَهَا، وَهِيَ كَنُودُ بِنْتُ قَرَظَةَ، وَهِيَ الَّتِي كَانَتْ مَعَهُ حِينَ افْتَتَحَ قُبْرُسَ، وَتَزَوَّجَ نَائِلَةَ بِنْتَ عُمَارَةَ الْكَلْبِيَّةَ، فَأَعْجَبَتْهُ، وَقَالَ لِمَيْسُونَ بِنْتِ بَحْدَلٍ: ادْخُلِي فَانْظُرِي إِلَى ابْنةِ عَمِّكِ، فَدَخَلَتْ فَسَأَلَهَا عَنْهَا، فَقَالَتْ: إِنَّهَا لَكَامِلَةُ الْجَمَالِ، وَلَكِنْ رَأَيْتُ تَحْتَ سُرَّتِهَا خَالًا، وَإِنِّي لَأُرَى هَذِهِ يُقْتَلُ زَوْجُهَا، وَيُوضَعُ رَأْسُهُ فِي حِجْرِهَا. فَطَلَّقَهَا مُعَاوِيَةُ فَتَزَوُّجَهَا بَعْدَهُ حَبِيبُ بْنُ مَسْلَمَةَ الْفِهْرِيُّ، ثُمَّ خَلَفَ عَلَيْهَا بَعْدَهُ النُّعْمَانُ بْنُ بَشِيرٍ، فَقُتِلَ وَوُضِعَ رَأْسُهُ فِي حِجْرِهَا. وَمِنْ أَشْهَرِ أَوْلَادِهِ يَزِيدُ، وَأُمُّهُ مَيْسُونُ بِنْتُ بَحْدَلِ بْنِ أُنَيْفِ بْنِ دُلْجَةَ بْنِ قُنَافَةَ الْكَلْبِيِّ، وَهِيَ الَّتِي دَخَلَتْ عَلَى نَائِلَةَ، فَأَخْبَرَتْ مُعَاوِيَةَ عَنْهَا بِمَا أَخْبَرَتْهُ، وَكَانَتْ حَازِمَةً عَظِيمَةَ الشَّأْنِ جَمَالًا وَرِيَاسَةً وَعَقْلًا وَدِينًا، دَخَلَ عَلَيْهَا مُعَاوِيَةُ يَوْمًا وَمَعَهُ خَادِمٌ خَصِيٌّ، فَاسْتَتَرَتْ مِنْهُ، وَقَالَتْ: مَا هَذَا الرَّجُلُ مَعَكَ ؟ فَقَالَ: إِنَّهُ خَصِيٌّ، فَاظْهَرِي عَلَيْهِ. فَقَالَتْ: مَا كَانَتِ الْمُثْلَةُ لِتُحِلَّ لَهُ مَا حَرَّمَ اللَّهُ عَلَيْهِ. وَحَجَبَتْهُ عَنْهَا. وَفِي رِوَايَةٍ أَنَّهَا قَالَتْ لَهُ: إِنَّ مُجَرَّدَ مُثْلَتِكَ لَهُ لَنْ تُحِلَّ مَا حَرَّمَهُ اللَّهُ عَلَيْهِ. وَقَدْ وَلِيَ ابْنُهَا يَزِيدُ الْخِلَافَةَ بَعْدَ أَبِيهِ. وَذَكَرَ ابْنُ جَرِيرٍ أَنَّ مَيْسُونَ هَذِهِ وَلَدَتْ لِمُعَاوِيَةَ بِنْتًا أُخْرَى يُقَالُ لَهَا: أَمَةُ رَبِّ الْمَشَارِقِ. مَاتَتْ صَغِيرَةً. وَرَمْلَةُ، تَزَوَّجَهَا عَمْرُو بْنُ عُثْمَانَ بْنِ عَفَّانَ، كَانَتْ دَارُهَا بِدِمَشْقَ عِنْدَ عَقَبَةِ السَّمَكِ تُجَاهَ زُقَاقِ الرُّمَّانِ. قَالَهُ ابْنُ عَسَاكِرَ، قَالَ: وَلَهَا طَاحُونٌ مَعْرُوفَةٌ إِلَى الْآنَ. وَهِنْدُ بِنْتُ مُعَاوِيَةَ، تَزَوَّجَهَا عَبْدُ اللَّهِ بْنُ عَامِرٍ، فَلَمَّا أُدْخِلَتْ عَلَيْهِ بِالْخَضْرَاءِ، أَرَادَهَا عَنْ نَفْسِهَا فَتَمَنَّعَتْ عَلَيْهِ، وَأَبَتْ أَشَدَّ الْإِبَاءِ، فَضَرَبَهَا فَصَرَخَتْ، فَلَمَّا سَمِعَ الْجَوَارِيَ صَوْتَهَا صَرَخْنَ وَعَلَتْ أَصْوَاتُهُنَّ، فَسَمِعَ مُعَاوِيَةُ، فَنَهَضَ إِلَيْهِنَّ، فَاسْتَعْلَمَهُنَّ مَا الْخَبَرُ، فَقُلْنَ: سَمِعْنَا صَوْتَ سَيِّدَتِنَا فَصِحْنَا. فَدَخَلَ فَإِذَا بِهَا تَبْكِي مِنْ ضَرْبِهِ، فَقَالَ لِابْنِ عَامِرٍ: وَيْحَكَ ! مِثْلُ هَذِهِ تُضْرَبُ فِي مِثْلِ هَذِهِ اللَّيْلَةِ ؟ ! ثُمَّ قَالَ لَهُ: اخْرُجْ مِنْ هَاهُنَا. فَخَرَجَ وَخَلَا بِهَا مُعَاوِيَةُ فَقَالَ لَهَا: يَا بُنَيَّةُ، إِنَّهُ زَوْجُكِ الَّذِي أَحَلَّهُ اللَّهُ لَكِ، أَوَ مَا سَمِعْتِ قَوْلَ الشَّاعِرِ: مِنَ الْخَفِرَاتِ الْبِيضِ أَمَّا حَرَامُهَا فَصَعْبٌ وَأَمَّا حِلُّهَا فَذَلُولُ ثُمَّ خَرَجَ مُعَاوِيَةُ مِنْ عِنْدِهَا، وَقَالَ لِزَوْجِهَا: ادْخُلْ فَقَدْ مَهَّدْتُ لَكَ خُلُقَهَا وَوَطَّأْتُهُ، فَدَخَلَ ابْنُ عَامِرٍ، فَوَجَدَهَا قَدْ طَابَتْ أَخْلَاقُهَا، فَقَضَى حَاجَتَهُ مِنْهَا، رَحِمَهُمُ اللَّهُ تَعَالَى.
✧ His wives and children: He had ʿAbd al-Raḥmān, by whom he was given the kunyah, and ʿAbd Allāh, who was weak of intellect; their mother was Fākhitah bt. Qaraẓah b. ʿAbd ʿAmr b. Nawfal b. ʿAbd Manāf. He later married her sister separately from her, namely Kanūd bt. Qaraẓah, who was with him when he conquered Cyprus. He married Nāʾilah bt. ʿUmārah al-Kalbiyyah, and she pleased him. He said to Maysūn bt. Baḥdal: “Enter and look at your cousin.” She entered and he asked her about her, and she said: “She is of perfect beauty, but I saw beneath her navel a mole, and I think this one’s husband will be killed and his head placed in her lap.” So Muʿāwiyah divorced her, and after him Ḥabīb b. Maslamah al-Fihrī married her, then after him al-Nuʿmān b. Bashīr succeeded with her, and he was killed and his head placed in her lap. Among his most famous children was Yazīd, whose mother was Maysūn bt. Baḥdal b. Unayf b. Duljah b. Qunāfah al-Kalbī. She was the one who entered upon Nāʾilah and told Muʿāwiyah about her what she told him. She was resolute, of great standing in beauty, leadership, intellect, and religion. One day Muʿāwiyah entered upon her with a castrated servant, and she veiled herself from him and said: “What is this man with you?” He said: “He is a eunuch, so you may appear before him.” She said: “Castration does not make lawful for him what God has forbidden him.” And she kept him veiled from her. In another narration, she said to him: “Merely your castrating him will not make lawful what God has forbidden him.” Her son Yazīd assumed the caliphate after his father. Ibn Jarīr mentioned that this Maysūn bore Muʿāwiyah another daughter called Amat Rabb al-Mashāriq, who died young. And Ramlah, whom ʿAmr b. ʿUthmān b. ʿAffān married; her house in Damascus was at ʿAqabat al-Samak opposite Zuqāq al-Rummān. Ibn ʿAsākir said that, and he said: She has a mill that is well-known until now. And Hind bt. Muʿāwiyah, whom ʿAbd Allāh b. ʿĀmir married. When she was brought to him in al-Khaḍrāʾ, he desired her, but she resisted him and refused most strongly, so he struck her and she cried out. When the slave girls heard her voice, they cried out and their voices rose. Muʿāwiyah heard it, so he went to them and asked them what the matter was. They said: “We heard the voice of our mistress, so we cried out.” He entered and found her weeping from his blow. He said to Ibn ʿĀmir: “Woe to you! Is one like this struck on a night like this?” Then he said to him: “Leave this place.” He left, and Muʿāwiyah was alone with her and said to her: “My dear daughter, he is your husband whom God has made lawful for you. Have you not heard the poet’s saying: Of the bashful white maidens, her forbidden part is difficult, while her lawful part is yielding.” Then Muʿāwiyah left her and said to her husband: “Enter, for I have smoothed and made easy her disposition for you.” Ibn ʿĀmir entered and found that her character had become agreeable, and he fulfilled his need with her, may God Most High have mercy on them.
Tarikh (al-Tabari) 2203No grade recorded
( فِيمَنِ اتَّخَذَهُمْ مُعَاوِيَةُ عَلَى الْقَضَاءِ وَالْحِرَاسَةِ وَالْحِجَابَةِ وَالشُّرْطَةِ ) وَكَانَ عَلَى قَضَاءِ مُعَاوِيَةَ فَضَالَةُ بْنُ عُبَيْدٍ، ثُمَّ مَاتَ فَضَالَةُ فَوَلَّى أَبَا إِدْرِيسَ الْخَوْلَانِيَّ. وَكَانَ عَلَى حَرَسِهِ رَجُلٌ مِنَ الْمَوَالِي يُقَالُ لَهُ: الْمُخْتَارُ. وَقِيلَ: مَالِكٌ. وَيُكَنَّى أَبَا الْمُخَارِقِ، مَوْلًى لِحِمْيَرَ، وَكَانَ مُعَاوِيَةُ أَوَّلَ مَنِ اتَّخَذَ الْحَرَسَ ، وَكَانَ عَلَى حُجَّابِهِ سَعْدٌ مَوْلَاهُ، وَعَلَى الشُّرْطَةِ قَيْسُ بْنُ حَمْزَةَ، ثُمَّ زِمْلُ بْنُ عَمْرٍو الْعُذْرِيُّ، ثُمَّ الضَّحَّاكُ بْنُ قَيْسٍ الْفِهْرِيُّ، وَكَانَ صَاحِبَ أَمْرِهِ سَرْجُونُ بْنُ مَنْصُورٍ الرُّومِيُّ. وَكَانَ مُعَاوِيَةُ أَوَّلَ مَنِ اتَّخَذَ دِيوَانَ الْخَاتَمِ وَخَزْمِ الْكُتُبِ. وكَانَ سَبَبُ ذَلِكَ أَنَّ مُعَاوِيَةَ أَمَرَ لِعَمْرِو بْنِ الزُّبَيْرِ بِمِائَةِ أَلْفِ دِرْهَمٍ وَكَتَبَ لَهُ بِذَلِكَ إِلَى زِيَادٍ، فَفَتَحَ عَمْرٌو الْكِتَابَ وَصَيَّرَ الْمِائَةَ مِائَتَيْنِ، فَلَمَّا رَفَعَ زِيَادٌ حِسَابَهُ أَنْكَرَهَا مُعَاوِيَةُ وَطَلَبَهَا مِنْ عَمْرٍو وَحَبَسَهُ، فَقَضَاهَا عَنْهُ أَخُوهُ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ، فَأَحْدَثَ عَنْهُ ذَلِكَ مُعَاوِيَةُ دِيوَانَ الْخَاتَمِ وَحَزَمَ الْكُتُبَ، وَلَمْ تَكُنْ تُحْزَمُ.
✧ (Concerning those whom Muʿāwiyah appointed over the judiciary, the guard, the chamberlains, and the shurṭah) Over Muʿāwiyah's judiciary was Faḍālah b. ʿUbayd, then Faḍālah died and he appointed Abū Idrīs al-Khawlānī. Over his guard was a man from the mawālī called al-Mukhtār. It is also said: Mālik. He was given the kunyah Abū al-Makhāriq, a mawlā of Ḥimyar. Muʿāwiyah was the first to establish the guard. Over his chamberlains was Saʿd, his mawlā, and over the shurṭah was Qays b. Ḥamzah, then Ziml b. ʿAmr al-ʿUdhrī, then al-Ḍaḥḥāk b. Qays al-Fihrī. The keeper of his affairs was Sarjūn b. Manṣūr al-Rūmī. Muʿāwiyah was the first to establish the dīwān of the seal and the tying of documents. The reason for that was that Muʿāwiyah ordered that ʿAmr b. al-Zubayr be given one hundred thousand dirhams, and he wrote to Ziyād about that. ʿAmr opened the letter and made the hundred into two hundred. When Ziyād submitted his account, Muʿāwiyah rejected it, demanded it from ʿAmr, and imprisoned him. His brother ʿAbd Allāh b. al-Zubayr paid it on his behalf. Because of that, Muʿāwiyah instituted the dīwān of the seal and tied the documents, whereas they had not been tied.
Tarikh (al-Tabari) 2204No grade recorded
وَفَاةِ مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ خطبة معاوية بن أبي سفيان قبل مرضه خَطَبَ مُعَاوِيَةُ قَبْلَ مَرَضِهِ وَقَالَ: إِنِّي كَزَرْعٍ مُسْتَحْصَدٍ وَقَدْ طَالَتْ إِمْرَتِي عَلَيْكُمْ حَتَّى مَلِلْتُكُمْ وَمَلِلْتُمُونِي وَتَمَنَّيْتُ فِرَاقَكُمْ وَتَمَنَّيْتُمْ فِرَاقِي، وَلَنْ يَأْتِيَكُمْ بَعْدِي إِلَّا مَنْ أَنَا خَيْرٌ مِنْهُ، كَمَا أَنَّ مَنْ قَبْلِي كَانَ خَيْرًا مِنِّي، وَقَدْ قِيلَ: مَنْ أَحَبَّ لِقَاءَ اللَّهِ أَحَبَّ اللَّهُ لِقَاءَهُ، اللَّهُمَّ إِنِّي قَدْ أَحْبَبْتُ لِقَاءَكَ فَأَحْبِبْ لِقَائِي وَبَارِكْ لِي فِيهِ ! عهد معاوية إلى ابنه يزيد في مرضه وكان مُعَاوِيَةُ أَخَذَ عَلَى الْوَفْدِ الَّذِينَ وَفَدُوا إِلَيْهِ مَعَ عُبَيْدِ اللَّهِ بْنِ زِيَادٍ الْبَيْعَةَ لِابْنِهِ يَزِيدَ ، وَعَهِدَ إِلَى ابْنِهِ يَزِيدَ حِينَ مَرِضَ، فَقَالَ لَهُ: يَا بُنِيَّ إِنِّي قَدْ كَفَيْتُكَ الشَّدَّ وَالتَّرْحَالَ، وَوَطَّأْتُ لَكَ الْأُمُورَ، وَذَلَّلْتُ لَكَ الْأَعْدَاءَ، وَأَخْضَعْتُ لَكَ رِقَابَ الْعَرَبِ، وَجَمَعْتُ لَكَ مَا لَمْ يَجْمَعْهُ أَحَدٌ، فَانْظُرْ أَهْلَ الْحِجَازِ فَإِنَّهُمْ أَصْلُكَ، وَأَكْرِمْ مَنْ قَدِمَ عَلَيْكَ مِنْهُمْ، وَتَعَاهَدَ مَنْ غَابَ، وَانْظُرْ أَهْلَ الْعِرَاقِ: فَإِنْ سَأَلُوكَ أَنْ تَعْزِلَ عَنْهُمْ كُلَّ يَوْمٍ عَامِلًا فَافْعَلْ، فَإِنَّ عَزْلَ عَامِلٍ أَيْسَرُ مِنْ أَنْ يُشْهَرَ عَلَيْكَ مِائَةُ أَلْفِ سَيْفٍ، وَانْظُرْ أَهْلَ الشَّامِ فَلْيَكُونُوا بِطَانَتَكَ وَعَيْبَتَكَ، فَإِنْ رَابَكَ مَنْ عَدُّوِكَ شَيْءٌ فَانْتَصِرْ بِهِمْ، فَإِذَا أَصَبْتَهُمْ فَارْدُدْ أَهْلَ الشَّامِ إِلَى بِلَادِهِمْ، فَإِنَّهُمْ إِنْ أَقَامُوا بِغَيْرِ بِلَادِهِمْ تَغَيَّرَتْ أَخْلَاقُهُمْ، وَإِنِّي لَسْتُ أَخَافُ عَلَيْكَ أَنْ يُنَازِعَكَ فِي هَذَا الْأَمْرِ إِلَّا أَرْبَعَةُ نَفَرٍ مِنْ قُرَيْشٍ: الْحُسَيْنُ بْنُ عَلِيٍّ، وَعَبْدُ اللَّهِ بْنُ عُمَرَ، وَعَبْدُ اللَّهِ بْنُ الزُّبَيْرِ، وَعَبْدُ الرَّحْمَنِ بْنُ أَبِي بَكْرٍ، فَأَمَّا ابْنُ عُمَرَ فَإِنَّهُ رَجُلٌ قَدْ وَقَذَتْهُ الْعِبَادَةُ، فَإِذَا لَمْ يَبْقَ أَحَدٌ غَيْرُهُ بَايَعَكَ، وَأَمَّا الْحُسَيْنُ بْنُ عَلِيٍّ فَهُوَ رَجُلٌ خَفِيفٌ وَلَنْ يَتْرُكَهُ أَهْلُ الْعِرَاقِ حَتَّى يُخْرِجُوهُ، فَإِنْ خَرَجَ وَظَفِرْتَ بِهِ فَاصْفَحْ عَنْهُ، فَإِنَّ لَهُ رَحِمًا مَاسَّةً وَحَقًّا عَظِيمًا وَقَرَابَةً مِنْ مُحَمَّدٍ ﷺ وَأَمَّا ابْنُ أَبِي بَكْرٍ فَإِنْ رَأَى أَصْحَابَهُ صَنَعُوا شَيْئًا صَنَعَ مِثْلَهُ، لَيْسَ لَهُ هِمَّةٌ إِلَّا فِي النِّسَاءِ وَاللَّهْوِ، وَأَمَّا الَّذِي يَجْثِمُ لَكَ جُثُومَ الْأَسَدِ وَيُرَاوِغُكَ مُرَاوَغَةَ الثَّعْلَبِ فَإِنْ أَمْكَنَتْهُ فُرْصَةٌ وَثَبَ فَذَاكَ ابْنُ الزُّبَيْرِ، فَإِنْ هُوَ فَعَلَهَا بِكَ فَظَفِرْتَ بِهِ فَقَطِّعْهُ إِرَبًا إِرَبًا، وَاحْقِنْ دِمَاءَ قَوْمِكَ مَا اسْتَطَعْتَ. هَكَذَا فِي هَذِهِ الرِّوَايَةِ ذُكِرَ عَبْدُ الرَّحْمَنِ بْنُ أَبِي بَكْرٍ، وَلَيْسَ بِصَحِيحٍ، فَإِنَّ عَبْدَ الرَّحْمَنِ بْنَ أَبِي بَكْرٍ كَانَ قَدْ مَاتَ قَبْلَ مُعَاوِيَةَ. وَقِيلَ: إِنَّ يَزِيدَ كَانَ غَائِبًا فِي مَرَضِ أَبِيهِ وَمَوْتِهِ، وَإِنَّ مُعَاوِيَةَ أَحْضَرَ الضَّحَّاكَ بْنَ قَيْسٍ وَمُسْلِمَ بْنَ عُقْبَةَ الْمُرِّيَّ فَأَمَرَهُمَا أَنْ يُؤَدِّيَا عَنْهُ هَذِهِ الرِّسَالَةَ إِلَى يَزِيدَ ابْنِهِ، وَهُوَ الصَّحِيحُ. وفاة معاوية بن أبي سفيان ؓ كَتَبَ رَجُلٌ مِنْ أَهْلِ الْمَدِينَةِ إِلَى مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ، ؓ: إِذَا الرِّجَالُ وَلَدَتْ أَوْلَادُهَا وَاضْطَرَبَتْ مِنْ كِبَرٍ أَعَضَادُهَا وَجَعَلَتْ أَسْقَامُهَا تَعْتَادُهَا فَهِيَ زُرُوعٌ قَدْ دَنَا حَصَادُهَا فَقَالَ مُعَاوِيَةُ نَعَى إِلَيَّ نَفْسِي. عن حَدَّثَنِي ثُمَامَةُ بْنُ كُلْثُومٍ، أَنَّ آخِرَ خُطْبَةٍ خَطَبَهَا مُعَاوِيَةُ أَنْ قَالَ:وَيَا يَزِيدُ، إِذَا وَفَى أَجْلِي فَوَلِّ غُسْلِي رَجُلًا لَبِيبًا ; فَإِنَّ اللَّبِيبَ مِنَ اللَّهِ بِمَكَانٍ، فَلْيُنْعِمِ الْغُسْلَ وَلْيَجْهَرْ بِالتَّكْبِيرِ، ثُمَّ اعْمِدْ إِلَى مَنْدِيلٍ فِي الْخِزَانَةِ فِيهِ ثَوْبٌ مِنْ ثِيَابِ رَسُولِ اللَّهِ ﷺ، وَقُرَاضَةٌ مِنْ شَعْرِهِ وَأَظْفَارِهِ، فَاسْتَوْدِعِ الْقُرَاضَةَ أَنْفِي وَفَمِي وَأُذُنَيَّ وَعَيْنَيَّ، وَاجْعَلِ الثَّوْبَ يَلِي جِلْدِي دُونَ أَكْفَانِي، وَيَا يَزِيدُ، احْفَظْ وَصِيَّةَ اللَّهِ فِي الْوَالِدَيْنِ، فَإِذَا أَدْرَجْتُمُونِي فِي جَرِيدَتِي، وَوَضَعْتُمُونِي فِي حُفْرَتِي فَخَلُّوا مُعَاوِيَةَ وَأَرْحَمَ الرَّاحِمِينَ. وَقَالَ بَعْضُهُمْ: لَمَّا احْتُضِرَ مُعَاوِيَةُ جَعَلَ يَقُولُ: لَعَمْرِي لَقَدْ عُمِّرْتُ فِي الدَّهْرِ بُرْهَةً وَدَانَتْ لِيَ الدُّنْيَا بِوَقْعِ الْبَوَاتِرِ وَأُعْطِيتُ حُمْرَ الْمَالِ وَالْحُكْمَ وَالنُّهَى وَسِلْمَ قَمَاقِيمِ الْمُلُوكِ الْجَبَابِرِ فَأَضْحَى الَّذِي قَدْ كَانَ مِمَّا يَسُرُّنِي كَحُلْمٍ مَضَى فِي الْمُزْمِنَاتِ الْغَوَابِرِ فَيَا لَيْتَنِي لَمْ أُعْنَ فِي الْمُلْكِ سَاعَةً وَلَمْ أُعْنَ فِي لَذَّاتِ عَيْشٍ نَوَاضِرِ وَكُنْتُ كَذِي طِمْرَيْنِ عَاشَ بِبُلْغَةٍ مِنَ الْعَيْشِ حَتَّى زَارَ ضِيقَ الْمَقَابِرِ وعَنْ مُحَمَّدِ بْنِ الْحَكَمِ، عَمَّنْ حَدَّثَهُ، أَنَّ مُعَاوِيَةَ لَمَّا احْتُضِرَ أَوْصَى بْنصْفِ مَالِهِ أَنْ يُرَدَّ إِلَى بَيْتِ الْمَالِ، كَأَنَّهُ أَرَادَ أَنْ يُطَيَّبَ لَهُ ; لِأَنَّ عُمَرَ بْنَ الْخَطَّابِ قَاسَمَ عُمَّالَهُ. وَذَكَرُوا أَنَّهُ فِي آخِرِ عُمْرِهِ اشْتَدَّ بِهِ الْبَرْدُ، فَكَانَ إِذَا لَبِسَ أَوْ تَغَطَّى بِشَيْءٍ ثَقِيلٍ يَغُمُّهُ، فَاتُّخِذَ لَهُ ثَوْبٌ مِنْ حَوَاصِلِ الطَّيْرِ، ثُمَّ ثَقُلَ عَلَيْهِ بَعْدَ ذَلِكَ، فَقَالَ: تَبًّا لَكِ مِنْ دَارٍ، مَلَكْتُكِ أَرْبَعِينَ سَنَةً ; عِشْرِينَ أَمِيرًا، وَعِشْرِينَ خَلِيفَةً، ثُمَّ هَذَا حَالِي فِيكِ، وَمَصِيرِي مِنْكِ، تَبًّا لِلدُّنْيَا وَمُحِبِّيهَا. وعَنْ عَبْدِ الْمَلِكِ بْنِ عُمَيْرٍ قَالَ: لَمَّا ثَقُلَ مُعَاوِيَةُ وَتَحَدَّثَ النَّاسُ أَنَّهُ بِالْمَوْتِ قَالَ لِأَهْلِهِ: احْشُوَا عَيْنَيَّ إِثْمِدًا، وَأَوْسِعُوا رَأْسِي دُهْنًا. فَفَعَلُوا وَبَرَّقُوا وَجْهَهُ بِالدُّهْنِ، ثُمَّ مُهِّدَ لَهُ فَجَلَسَ وَقَالَ: أَسْنَدُونِي. ثُمَّ قَالَ: ائْذَنُوا لِلنَّاسِ فَلْيُسَلِّمُوا عَلَيَّ قِيَامًا وَلَا يَجْلِسْ أَحَدٌ. فَجَعَلَ الرَّجُلُ يَدْخُلُ فَيُسَلِّمُ قَائِمًا فَيَرَاهُ مُتَكَحِّلًا مُتَدَهِّنًا، فَيَقُولُ مُتَقَوِّلُ النَّاسِ: هُوَ لَمًّا بِهِ، وَهُوَ أَصَحُّ النَّاسِ. فَلَمَّا خَرَجُوا مِنْ عِنْدِهِ قَالَ مُعَاوِيَةُ: وَتَجَلُّدِي لِلشَّامِتِينَ أُرِيهِمُ أَنِّي لِرَيْبِ الدَّهْرِ لَا أَتَضَعْضَعُ وَإِذَا الْمَنِيَّةُ أَنْشَبَتْ أَظْفَارَهَا أَلْفَيْتَ كُلَّ تَمِيمَةٍ لَا تَنْفَعُ قَالَ: وَكَانَ بِهِ الْتِفَاتَةٌ، يَعْنِي لَقْوَةً، فَمَاتَ مِنْ يَوْمِهِ ذَلِكَ، رَحِمَهُ اللَّهُ وَرَضِيَ عَنْهُ. وَقَالَ مُحَمَّدُ بْنُ عُقْبَةَ: لَمَّا نَزَلَ بِمُعَاوِيَةَ الْمَوْتَ قَالَ: يَا لَيْتَنِي كُنْتُ رَجُلًا مِنْ قُرَيْشٍ بِذِي طَوًى وَلَمْ أَلِ مِنْ هَذَا الْأَمْرِ شَيْئًا. وَقَالَ أَبُو السَّائِبِ الْمَخْزُومِيُّ: لَمَّا حَضَرَتْ مُعَاوِيَةَ الْوَفَاةُ تَمَثَّلَ بِقَوْلِ الشَّاعِرِ: إِنْ تُنَاقِشْ يَكُنْ نِقَاشُكَ يَا رَبِّ عَذَابًا لَا طَوْقَ لِي بِالْعَذَابِ أَوْ تُجَاوِزْ تَجَاوُزَ الْعَفْوِ فَاصْفَحْ عَنْ مُسِيءٍ ذُنُوبُهُ كَالتُّرَابِ وَقَالَ بَعْضُهُمْ: لَمَّا احْتُضِرَ مُعَاوِيَةُ جَعَلَ أَهْلُهُ يُقَلِّبُونَهُ فَقَالَ لَهُمْ: أَيَّ شَيْخٍ تُقَلِّبُونَ ؟ إِنْ نَجَّاهُ اللَّهُ مِنَ النَّارِ غَدًا. وَقَالَ مُحَمَّدُ بْنُ سِيرِينَ: جَعَلَ مُعَاوِيَةُ لَمَّا احْتُضِرَ يَضَعُ خَدًّا عَلَى الْأَرْضِ، ثُمَّ يُقَلِّبُ وَجْهَهُ، وَيَضَعُ الْخَدَّ الْآخَرَ، وَيَبْكِي وَيَقُولُ: اللَّهُمَّ إِنَّكَ قُلْتَ فِي كِتَابِكَ: إِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ [ النِّسَاءِ: 48 ]. اللَّهُمَّ فَاجْعَلْنِي مِمَّنْ تَشَاءُ أَنْ تَغْفِرَ لَهُ. وَقَالَ الْعُتْبِيُّ عَنْ أَبِيهِ: تَمَثَّلَ مُعَاوِيَةُ عِنْدَ مَوْتِهِ بِقَوْلِ بَعْضِهِمْ وَهُوَ فِي السِّيَاقِ: هُوَ الْمَوْتُ لَا مَنْجَى مِنَ الْمَوْتِ وَالَّذِي نُحَاذِرُ بَعْدَ الْمَوْتِ أَدْهَى وَأَفْظَعُ ثُمَّ قَالَ: اللَّهُمَّ أَقِلِ الْعَثْرَةَ، وَاعْفُ عَنِ الزَّلَّةِ، وَتَجَاوَزْ بِحِلْمِكَ عَنْ جَهْلِ مَنْ لَمْ يَرْجُ غَيْرَكَ، فَإِنَّكَ وَاسِعُ الْمَغْفِرَةِ، لَيْسَ لِذِي خَطِيئَةٍ مِنْ خَطِيئَتِهِ مَهْرَبٌ إِلَّا إِلَيْكَ. وَقَالَ غَيْرُهُ: أُغْمِيَ عَلَيْهِ ثُمَّ أَفَاقَ، فَقَالَ لِأَهْلِهِ: اتَّقُوا اللَّهَ، فَإِنَّ اللَّهَ تَعَالَى يَقِي مَنِ اتَّقَاهُ، وَلَا يَقِي مَنْ لَا يَتَّقِي. ثُمَّ مَاتَ رَحِمَهُ اللَّهُ. وعَنْ عَبْدِ الْمَلِكِ بْنِ نَوْفَلٍ قَالَ: لَمَّا مَاتَ مُعَاوِيَةُ صَعِدَ الضَّحَّاكُ بْنُ قَيْسٍ الْمِنْبَرَ، فَخَطَبَ النَّاسَ وَأَكْفَانُ مُعَاوِيَةَ عَلَى يَدَيْهِ، فَقَالَ بَعْدَ حَمْدِ اللَّهِ وَالثَنَاءِ عَلَيْهِ: إِنَّ مُعَاوِيَةَ الَّذِي كَانَ عَوْدَ الْعَرَبِ وَحَدَّ الْعَرَبِ، قَطَعَ اللَّهُ بِهِ الْفِتْنَةَ، وَمَلَّكَهُ عَلَى الْعِبَادِ، وَفَتَحَ بِهِ الْبِلَادَ، أَلَا إِنَّهُ قَدْ مَاتَ وَهَذِهِ أَكْفَانُهُ، فَنَحْنُ مُدْرِجُوهُ فِيهَا، وَمُدْخِلُوهُ قَبْرَهُ وَمُخَلُّونَ بَيْنَهُ وَبَيْنَ عَمَلِهِ، ثُمَّ هُوَ الْبَرْزَخُ إِلَى يَوْمِ الْقِيَامَةِ، فَمَنْ كَانَ مِنْكُمْ يُرِيدُ أَنْ يَشْهَدَهُ فَلْيَحْضُرْ عِنْدَ الْأُولَى. ثُمَّ نَزَلَ وَبَعَثَ الْبَرِيدَ إِلَى يَزِيدَ بْنِ مُعَاوِيَةَ يُعْلِمُهُ وَيَسْتَحِثُّهُ عَلَى الْمَجِيءِ. وَلَا خِلَافَ أَنَّهُ، ؓ، تُوُفِّيَ بِدِمَشْقَ فِي رَجَبٍ سَنَةَ سِتِّينَ. فَقَالَ جَمَاعَةٌ: لَيْلَةَ الْخَمِيسِ لِلنِّصْفِ مِنْ رَجَبٍ سَنَةَ سِتِّينَ. وَقِيلَ: لَيْلَةَ الْخَمِيسِ لِثَمَانٍ بَقِينَ مِنْ رَجَبٍ سَنَةَ سِتِّينَ. قَالَهُ ابْنُ إِسْحَاقَ وَغَيْرُ وَاحِدٍ. وَقِيلَ: لِأَرْبَعٍ خَلَتْ مِنْ رَجَبٍ. قَالَهُ اللَّيْثُ. وَقَالَ سَعْدُ بْنُ إِبْرَاهِيمَ: لِمُسْتَهَلِّ رَجَبٍ. وَقَالَ مُحَمَّدُ بْنُ إِسْحَاقَ وَالشَّافِعِيُّ: صَلَّى عَلَيْهِ ابْنُهُ يَزِيدُ. وَقَدْ وَرَدَ مِنْ غَيْرِ وَجْهٍ أَنَّهُ أَوْصَى إِلَيْهِ أَنْ يُكَفَّنَ فِي ثَوْبِ رَسُولِ اللَّهِ ﷺ الَّذِي كَسَاهُ إِيَّاهُ، وَكَانَ مُدَّخَرًا عِنْدَهُ لِهَذَا الْيَوْمِ، وَأَنْ يَجْعَلَ مَا عِنْدَهُ مِنْ شَعْرِهِ وَقُلَامَةِ أَظْفَارِهِ فِي فَمِهِ وَأَنْفِهِ وَعَيْنَيْهِ وَأُذُنَيْهِ. وَقَالَ آخَرُونَ: بَلْ كَانَ ابْنُهُ يَزِيدُ غَائِبًا، فَصَلَّى عَلَيْهِ الضَّحَّاكُ بْنُ قَيْسٍ بَعْدَ صَلَاةِ الظُّهْرِ بِمَسْجِدِ دِمَشْقَ، ثُمَّ دُفِنَ فَقِيلَ: بِدَارِ الْإِمَارَةِ. وَهِيَ الْخَضْرَاءُ، وَقِيلَ: بِمَقَابِرِ بَابِ الصَّغِيرِ. وَعَلَيْهِ الْجُمْهُورُ. وَاللَّهُ أَعْلَمُ. وَكَانَ عُمْرُهُ إِذْ ذَاكَ ثَمَانِيًا وَسَبْعِينَ سَنَةً. وَقِيلَ: جَاوَزَ الثَّمَانِينَ. وَهُوَ الْأَشْهَرُ. وَاللَّهُ أَعْلَمُ. ثُمَّ رَكِبَ الضَّحَّاكُ بْنُ قَيْسٍ فِي جَيْشٍ، وَخَرَجَ لِيَتَلَقَّى يَزِيدَ بْنَ مُعَاوِيَةَ، وَكَانَ يَزِيدُ بِحُوَّارِينَ، فَلَمَّا وَصَلُوا إِلَى ثَنِيَّةِ الْعُقَابِ تَلَقَّتْهُمْ أَثْقَالُ يَزِيدَ، وَإِذَا يَزِيدُ رَاكِبٌ عَلَى بُخْتِيٍّ وَعَلَيْهِ الْحُزْنُ ظَاهِرٌ، فَسَلَّمَ عَلَيْهِ النَّاسُ بِالْإِمَارَةِ، وَعَزَّوْهُ فِي أَبِيهِ، وَهُوَ يَخْفِضُ صَوْتَهُ فِي رَدِّهِ عَلَيْهِمْ، وَالنَّاسُ صَامِتُونَ لَا يَتَكَلَّمُ مَعَهُ إِلَّا الضَّحَّاكُ بْنُ قَيْسٍ، فَانْتَهَى إِلَى بَابِ تُومَاءَ، فَظَنَّ النَّاسُ أَنَّهُ يَدْخُلُ مِنْهُ إِلَى الْمَدِينَةِ، فَأَجَازَهُ مَعَ السُّورِ حَتَّى انْتَهَى إِلَى الْبَابِ الشَّرْقِيِّ، فَقِيلَ: يَدْخُلُ مِنْهُ. لِأَنَّهُ بَابُ خَالِدٍ، فَجَازَهُ حَتَّى أَتَى الْبَابَ الصَّغِيرَ، فَعَرَفَ النَّاسُ أَنَّهُ قَاصِدٌ قَبْرَ أَبِيهِ، فَلَمَّا وَصَلَ إِلَى بَابِ الصَّغِيرِ تَرَجَّلَ عِنْدَ الْمَقْبَرَةِ، ثُمَّ دَخَلَ، فَصَلَّى عَلَى أَبِيهِ بَعْدَ مَا دُفِنَ، ثُمَّ انْفَتَلَ، فَلَمَّا خَرَجَ مِنَ الْمَقْبَرَةِ أَتَى بِمَرَاكِبِ الْخِلَافَةِ، فَرَكِبَ، ثُمَّ دَخَلَ الْبَلَدَ، وَأَمَرَ فَنُودِيَ فِي النَّاسِ أَنِ الصَّلَاةُ جَامِعَةٌ. وَدَخَلَ الْخَضْرَاءَ، فَاغْتَسَلَ وَلَبِسَ ثِيَابًا حَسَنَةً، ثُمَّ خَرَجَ فَخَطَبَ النَّاسَ أَوَّلَ خُطْبَةٍ خَطَبَهَا وَهُوَ أَمِيرُ الْمُؤْمِنِينَ، فَقَالَ بَعْدَ حَمْدِ اللَّهِ وَالثَنَاءِ عَلَيْهِ: أَيُّهَا النَّاسُ، إِنَّ مُعَاوِيَةَ كَانَ عَبْدًا مِنْ عَبِيدِ اللَّهِ، أَنْعَمَ اللَّهُ عَلَيْهِ، ثُمَّ قَبَضَهُ إِلَيْهِ، وَهُوَ خَيْرٌ مِمَّنْ بَعْدَهُ، وَدُونَ مَنْ قَبْلَهُ، وَلَا أُزَكِّيهِ عَلَى اللَّهِ، عَزَّ وَجَلَّ، هُوَ أَعْلَمُ بِهِ، إِنْ عَفَا عَنْهُ فَبِرَحْمَتِهِ، وَإِنْ عَاقَبَهُ فَبِذَنْبِهِ، وَقَدْ وَلِيتُ الْأَمْرَ مِنْ بَعْدِهِ، وَلَسْتُ آسَى عَلَى طَلَبٍ، وَلَا أَعْتَذِرُ مِنْ تَفْرِيطٍ، وَإِذَا أَرَادَ اللَّهُ شَيْئًا كَانَ. وَقَالَ لَهُمْ فِي خُطْبَتِهِ هَذِهِ: وَإِنَّ مُعَاوِيَةَ كَانَ يُغْزِيكُمْ فِي الْبَرِّ وَالْبَحْرِ، وَإِنِّي لَسْتُ حَامِلًا أَحَدًا مِنَ الْمُسْلِمِينَ فِي الْبَحْرِ، وَإِنَّ مُعَاوِيَةَ كَانَ يُشَتِّيكُمْ بِأَرْضِ الرُّومِ، وَلَسْتُ مُشَتِّيًا أَحَدًا بِأَرْضِ الرُّومِ، وَإِنَّ مُعَاوِيَةَ كَانَ يُخْرِجُ لَكُمُ الْعَطَاءَ أَثْلَاثًا، وَأَنَا أَجْمَعُهُ لَكُمْ كُلَّهُ. قَالَ: فَافْتَرَقَ النَّاسُ عَنْهُ وَهُمْ لَا يُفَضِّلُونَ عَلَيْهِ أَحَدًا. وَقَالَ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ عَبْدِ الْحَكَمِ: سَمِعْتُ الشَّافِعِيَّ يَقُولُ: بَعَثَ مُعَاوِيَةُ وَهُوَ مَرِيضٌ إِلَى ابْنِهِ يَزِيدَ، فَلَمَّا جَاءَهُ الْبَرِيدُ رَكِبَ وَهُوَ يَقُولُ: جَاءَ الْبَرِيدُ بِقِرْطَاسٍ يَخُبُّ بِهِ فَأَوْجَسَ الْقَلْبُ مِنْ قِرْطَاسِهِ فَزَعًا قُلْنَا لَكَ الْوَيْلُ مَاذَا فِي صَحِيفَتِكُمْ قَالَ الْخَلِيفَةُ أَمْسَى مُثْبَتًا وَجِعًا فَمَادَتِ الْأَرْضُ أَوْ كَادَتْ تَمِيدُ بِنَا كَأَنَّ أَغْبَرَ مِنْ أَرْكَانِهَا انْقَلَعَا ثُمَّ انْبَعَثْنَا إِلَى خُوصٍ مُضَمَّرَةٍ نَرْمِي الْفِجَاجَ بِهَا مَا نَأْتَلِي سُرَعًا فَمَا نُبَالِي إِذَا بَلَّغْنَ أَرْحُلَنَا مَا مَاتَ مِنْهُنَّ بِالْمَوْمَاةِ أَوْ ظَلَعَا وَزَادَ غَيْرُهُ: لَمَّا انْتَهَيْنَا وَبَابُ الدَّارِ مُنْصَفِقٌ بِصَوْتِ رَمْلَةَ رِيعَ الْقَلْبُ فَانْصَدَعَا مَنْ لَا تَزَلْ نَفْسُهُ تُوفِي عَلَى شَرَفٍ تُوشِكُ مَقَادِيرُ تِلْكَ النَّفْسِ أَنْ تَقَعَا أَوْدَى ابْنُ هِنْدَ وَأَوْدَى الْمَجْدُ يَتْبَعُهُ كَانَا جَمِيعًا خَلِيطًا سَالِمَيْنِ مَعَا أَغَرُّ أَبْلَجُ يُسْتَسْقَى الْغَمَامُ بِهِ لَوْ قَارَعَ النَّاسَ عَنْ أَحْلَامِهِمْ قَرَعَا لَا يَرْقَعُ النَّاسُ مَا أَوْهَى وَإِنْ جَهِدُوا أَنْ يَرْقَعُوهُ وَلَا يُوهُونَ مَا رَقَعَا قَالَ الشَّافِعِيُّ: سَرَقَ يَزِيدُ هَذَيْنِ الْبَيْتَيْنِ مِنَ الْأَعْشَى. ثُمَّ ذَكَرَ أَنَّهُ دَخَلَ قَبْلَ مَوْتِ أَبِيهِ دِمَشْقَ، وَأَنَّهُ أَوْصَى إِلَيْهِ. وَهَذَا قَدْ قَالَهُ ابْنُ إِسْحَاقَ وَغَيْرُ وَاحِدٍ، وَلَكِنَّ الْجُمْهُورَ عَلَى أَنَّ يَزِيدَ لَمْ يَدْخُلْ دِمَشْقَ إِلَّا بَعْدَ مَوْتِ أَبِيهِ، وَأَنَّهُ صَلَّى عَلَى قَبْرِهِ بِالنَّاسِ، كَمَا قَدَّمْنَا. وَاللَّهُ أَعْلَمُ. وَقَالَ أَبُو الْوَرْدِ الْعَنْبَرِيُّ يَرْثِي مُعَاوِيَةَ، ؓ: أَلَا أَنْعَى مُعَاوِيَةَ بْنَ حَرْبٍ نَعَاهُ الْحِلُّ لِلشَّهْرِ الْحَرَامِ نَعَاهُ النَّاعِجَاتُ بِكُلِّ فَجٍّ خَوَاضِعَ فِي الْأَزِمَّةِ كَالسِّهَامِ فَهَاتِيكَ النُّجُومُ وَهُنَّ خُرْسٌ يَنُحْنَ عَلَى مُعَاوِيَةَ الشَّآمِ وَقَالَ أَيْمَنُ بْنُ خُرَيْمٍ يَرْثِيهِ أَيْضًا: رَمَى الْحِدْثَانُ نِسْوَةَ آلِ حَرْبٍ بِمِقَدْارٍ سَمَدْنَ لَهُ سُمُودَا فَرَدَّ شُعُورَهُنَّ السُّودَ بِيضَا وَرَدَّ وُجُوهَهُنَّ الْبِيضَ سُودَا فَإِنَّكَ لَوْ شَهِدْتَ بُكَاءَ هِنْدَ وَرَمْلَةَ إِذْ يُصَفِّقْنَ الْخُدُودَا بَكَيْتَ بُكَاءَ مُعْوِلَةٍ قَرِيحٍ أَصَابَ الدَّهْرُ وَاحِدَهَا الْفَرِيدَا وَلَمَّا اشْتَدَّ مَرَضُهُ أَخَذَتِ ابْنَتُهُ رَمْلَةُ رَأْسَهُ فِي حِجْرِهَا وَجَعَلَتْ تُفَلِّيهِ، فَقَالَ: إِنَّكِ لَتُفَلِّينَهُ حُوَّلًا قُلَّبًا، جَمَعَ الْمَالَ مِنْ شُبٍّ إِلَى دُبٍّ، فَلَيْتَهُ لَا يَدْخُلُ النَّارَ ! ثُمَّ تَمَثَّلَ: لَقَدْ سَعَيْتُ لَكُمْ مِنْ سَعْيِ ذِي نَصَبٍ وَقَدْ كَفَيْتُكُمُ التَّطْوَافَ وَالرَّحَلَا وَبَلَغَهُ أَنَّ قَوْمًا يَفْرَحُونَ بِمَوْتِهِ، فَأَنْشَدَ: فَهَلْ مِنْ خَالِدٍ إِنْ مَا هَلَكْنَا وَهَلْ بِالْمَوْتِ يَا لِلنَّاسِ عَارُ ؟ وَكَانَ فِي مَرَضِهِ رُبَّمَا اخْتَلَطَ فِي بَعْضِ الْأَوْقَاتِ، فَقَالَ مَرَّةً: كَمْ بَيْنَنَا وَبَيْنَ الْغُوطَةِ ؟ فَصَاحَتْ بِنْتُهُ: وَاحُزْنَاهُ ! فَأَفَاقَ فَقَالَ: إِنْ تَنْفِرِي فَقَدْ رَأَيْتِ مَنْفَرَا.
✧ The Death of Muʿāwiyah b. Abī Sufyān Muʿāwiyah's sermon before his illness Muʿāwiyah delivered a sermon before his illness and said: "I am like a crop ready to be harvested, and my rule over you has lasted so long that I have grown weary of you and you have grown weary of me; I have longed for parting from you and you have longed for parting from me. After me, none will come to you but one who is better than I am, just as the one before me was better than I am. It has been said: 'Whoever loves to meet Allah, Allah loves to meet him.' O Allah, I have loved to meet You, so love to meet me and bless me in it!" Muʿāwiyah's charge to his son Yazīd during his illness Muʿāwiyah had taken from the delegation that came to him with ʿUbayd Allāh b. Ziyād the oath of allegiance to his son Yazīd, and he charged his son Yazīd when he fell ill, saying to him: "My son, I have spared you hardship and travel, and I have made things easy for you, subdued enemies for you, abased the necks of the Arabs before you, and gathered for you what no one else has gathered. Look after the people of the Hijāz, for they are your origin; honor whoever among them comes to you, and look after those who are absent. Look after the people of Iraq: If they ask you to dismiss an official from them every day, do so, for dismissing an official is easier than having a hundred thousand swords drawn against you. Look after the people of Syria; let them be your inner circle and your confidants. If anything from your enemy disturbs you, seek victory through them. When you have struck them, send the people of Syria back to their own lands, for if they remain outside their lands their character will change. Indeed I do not fear that any will contend with you for this matter except four men of Quraysh: al-Ḥusayn b. ʿAlī, ʿAbd Allāh b. ʿUmar, ʿAbd Allāh b. al-Zubayr, and ʿAbd al-Raḥmān b. Abī Bakr. As for Ibn ʿUmar, he is a man whom worship has subdued; if no one else remains, he will pledge allegiance to you. As for al-Ḥusayn b. ʿAlī, he is a light-minded man, and the people of Iraq will not leave him until they stir him to rise. If he rises and you overcome him, pardon him, for he has a close blood tie, a great right, and kinship with Muḥammad ﷺ. As for Ibn Abī Bakr, if he sees his companions do something he will do the like; his only concern is women and amusement. As for the one who will crouch before you like a lion crouches and dodge you like a fox dodges, if an opportunity presents itself he will leap—that is Ibn al-Zubayr. If he does that to you and you prevail over him, cut him limb from limb. Spare the blood of your people as much as you can." Thus in this report ʿAbd al-Raḥmān b. Abī Bakr is mentioned, but this is not sound, for ʿAbd al-Raḥmān b. Abī Bakr had already died before Muʿāwiyah. It was said: Yazīd was absent during his father's illness and death, and Muʿāwiyah summoned al-Ḍaḥḥāk b. Qays and Muslim b. ʿUqbah al-Murrī and ordered them to convey this message on his behalf to his son Yazīd. This is the sound view. The death of Muʿāwiyah b. Abī Sufyān ؓ A man from the people of al-Madīnah wrote to Muʿāwiyah b. Abī Sufyān ؓ: When men beget their sons and their upper arms tremble from old age, and their illnesses become habitual to them, then they are crops whose harvest has drawn near. Muʿāwiyah said: "He has announced my own death to me." From Thumāmah b. Kulthūm, who narrated to me: The last sermon Muʿāwiyah delivered, he said: "O Yazīd, when my appointed time comes, entrust my washing to an intelligent man, for the intelligent man has a station with Allah. Let him wash me thoroughly and proclaim the takbīr aloud. Then go to a cloth in the storeroom containing a garment from the garments of the Messenger of Allah ﷺ, and parings of his hair and nails. Entrust the parings to my nose, my mouth, my ears, and my eyes, and place the garment next to my skin beneath my shrouds. O Yazīd, keep Allah's commandment regarding parents. When you have wrapped me in my shroud and placed me in my grave, leave Muʿāwiyah to the Most Merciful of the merciful." Some of them said: When Muʿāwiyah was dying, he began to say: By my life, I have lived long in this world, and the world has submitted to me through the falling of sharp swords. I was given ample wealth, rule, and forbearance, and peace from the flasks of tyrant kings. What once delighted me has become like a dream that passed in bygone ages. Would that I had not been troubled by kingship for an hour, and had not been troubled by the delights of a flourishing life, and had been like one in two worn garments who lived on a meager subsistence until he visited the narrowness of the graves. From Muḥammad b. al-Ḥakam, from someone who narrated to him, that when Muʿāwiyah was dying he bequeathed half his wealth to be returned to the public treasury, as if he wanted to purify it for himself, because ʿUmar b. al-Khaṭṭāb had shared with his officials. They mentioned that in the last part of his life he suffered severely from the cold. Whenever he dressed in or covered himself with something heavy it oppressed him, so a garment was made for him from the crops of birds. Then it became heavy on him after that, and he said: "Perish you, O abode! I possessed you for forty years: twenty as amīr and twenty as caliph, and then this is my state in you and my departure from you. Perish the world and those who love it!" From ʿAbd al-Malik b. ʿUmayr, who said: When Muʿāwiyah grew seriously ill and people talked of his being near death, he said to his family: "Fill my eyes with antimony and anoint my head generously with oil." They did so and made his face glisten with oil. Then a cushion was prepared for him and he sat up and said: "Support me." Then he said: "Give permission to the people to greet me standing, and let no one sit." A man would enter and greet him standing and would see him with kohl on his eyes and oil on his head, and the talkers among the people would say: "He is being blamed for it, yet he is the healthiest of people." When they left him, Muʿāwiyah said: My feigned endurance before the gloaters—I show them that I do not crumble before the trials of time. But when death sinks its claws, you will find that no amulet avails. He said: He had a facial twitch, meaning partial paralysis, and he died that very day. May Allah have mercy on him and be pleased with him. Muḥammad b. ʿUqbah said: When death descended upon Muʿāwiyah he said: "Would that I were a man of Quraysh at Dhū Ṭawā and had never held any part of this matter!" Abū al-Sāʾib al-Makhzūmī said: When death was present with Muʿāwiyah, he recited the poet's verse: If You take me to account, my Lord, Your accounting will be a punishment that I cannot bear. Or if You pass over, pass over with pardon and overlook a sinner whose sins are like dust. Some of them said: When Muʿāwiyah was dying, his family began turning him over, and he said to them: "What old man are you turning over? If Allah saves him from the Fire tomorrow." Muḥammad b. Sīrīn said: When Muʿāwiyah was dying, he began to place one cheek on the ground, then turn his face over and place the other cheek, weeping and saying: "O Allah, You said in Your Book: 'Indeed Allah does not forgive that partners be associated with Him, but He forgives what is less than that for whom He wills' [al-Nisāʾ: 48]. O Allah, make me one of those whom You will to forgive." Al-ʿUtbī said, from his father: Muʿāwiyah at his death recited the saying of one of them while in the throes of death: It is death—no escape from death, and what we fear after death is more terrible and more dreadful. Then he said: "O Allah, pardon the slip, forgive the lapse, and by Your forbearance pass over the ignorance of one who hoped in none but You, for You are vast in forgiveness. A sinner has no escape from his sin except to You." Someone else said: He lost consciousness, then regained it and said to his family: "Fear Allah, for Allah protects whoever fears Him and does not protect whoever does not fear Him." Then he died. May Allah have mercy on him. From ʿAbd al-Malik b. Nawfal, who said: When Muʿāwiyah died, al-Ḍaḥḥāk b. Qays ascended the pulpit and addressed the people with Muʿāwiyah's shrouds in his hands. After praising and extolling Allah, he said: "Muʿāwiyah was the might of the Arabs and the edge of the Arabs. Through him Allah cut off discord, gave him dominion over the servants, and opened lands through him. Indeed he has died, and these are his shrouds. We shall wrap him in them and place him in his grave, leaving him to his deeds. Then comes the isthmus until the Day of Resurrection. Whoever among you wishes to witness him, let him attend at the first prayer." Then he descended and sent the courier to Yazīd b. Muʿāwiyah to inform him and urge him to come. There is no disagreement that he, ؓ, died in Damascus in Rajab of the year 60. A group said: on Thursday night, the middle of Rajab, year 60. It was said: on Thursday night, with eight nights remaining of Rajab, year 60. Ibn Isḥāq and more than one said this. It was said: on the fourth of Rajab. Al-Layth said this. Saʿd b. Ibrāhīm said: at the beginning of Rajab. Muḥammad b. Isḥāq and al-Shāfiʿī said: His son Yazīd prayed over him. It has been reported from several sources that he bequeathed to him that he be shrouded in the garment of the Messenger of Allah ﷺ which he had given him, and which he had kept for this day, and that the parings of his hair and nails that he had be placed in his mouth, nose, eyes, and ears. Others said: Rather his son Yazīd was absent, so al-Ḍaḥḥāk b. Qays prayed over him after the noon prayer in the mosque of Damascus, and then he was buried. It was said: in the governor's residence, which is al-Khaḍrāʾ. It was said: in the cemetery of Bāb al-Ṣaghīr, and this is the view of the majority. And Allah knows best. His age at that time was seventy-eight years. It was said: he had passed eighty, and this is the more well-known view. And Allah knows best. Then al-Ḍaḥḥāk b. Qays rode with an army and went out to meet Yazīd b. Muʿāwiyah. Yazīd was at Ḥuwwārīn. When they reached Thaniyyat al-ʿUqāb, Yazīd's baggage train met them, and there was Yazīd riding a Bactrian camel with grief apparent on him. The people greeted him as amīr and offered condolences for his father, while he lowered his voice in replying to them. The people were silent, and no one spoke with him except al-Ḍaḥḥāk b. Qays. He reached Bāb Tūmāʾ, and the people thought he would enter the city through it, but he passed it, keeping along the wall until he reached the eastern gate. It was said: he would enter through it, because it is the gate of Khālid. He passed it too until he came to Bāb al-Ṣaghīr. Then the people knew that he was heading for his father's grave. When he reached Bāb al-Ṣaghīr, he dismounted at the cemetery and entered. He prayed over his father after he had been buried, then turned away. When he left the cemetery, the mounts of the caliphate were brought to him, and he rode. Then he entered the city and ordered that it be announced among the people: "Prayer in congregation!" He entered al-Khaḍrāʾ, bathed, put on fine clothes, then came out and addressed the people in the first sermon he delivered as Commander of the Faithful. After praising and extolling Allah, he said: "O people, Muʿāwiyah was a servant among the servants of Allah. Allah blessed him, then took him to Himself. He was better than whoever comes after him and less than whoever came before him. I do not praise him before Allah, mighty and glorious; He knows him best. If He pardons him, it is by His mercy; if He punishes him, it is for his sin. I have assumed the matter after him. I do not grieve over any pursuit, nor do I apologize for any shortcoming. When Allah wills a thing, it is." And he said to them in this sermon: "Muʿāwiyah used to send you on expeditions by land and sea, but I will not carry anyone of the Muslims on the sea. Muʿāwiyah used to make you winter in the land of the Byzantines, but I will not make anyone winter in the land of the Byzantines. Muʿāwiyah used to distribute your stipends in three installments, but I will gather it all for you." He said: The people dispersed from him, preferring no one over him. Muḥammad b. ʿAbd Allāh b. ʿAbd al-Ḥakam said: I heard al-Shāfiʿī say: Muʿāwiyah sent for his son Yazīd while he was ill. When the courier reached him, he mounted, reciting: The courier came with a letter, hastening with it, and the heart felt dread at his letter. We said: Woe to you! What is in your dispatch? He said: The caliph has become bedridden and in pain. The earth swayed, or nearly swayed, with us, as if a dusty mass of its pillars had been torn away. Then we set out on lean, emaciated camels, hurling them through the mountain passes, not slackening in speed. We do not care, if they reach our destination, how many of them die in the desert or go lame. Another added: When we arrived and the door of the house was flung open with the voice of Ramlah, the heart was startled and split. Whoever's soul keeps reaching for high eminence, the fates of that soul are likely to cause him to fall. Ibn Hind has perished, and glory has perished following him; they were both together a sound and secure companion. A noble, radiant man through whose intercession rain was sought; if he contended with people over their forbearance, he would prevail. People cannot mend what he has weakened, even if they strive to mend it, nor can they weaken what he has mended. Al-Shāfiʿī said: Yazīd stole these two verses from al-Aʿshā. Then he mentioned that he entered Damascus before his father's death, and that he was charged by him. This has been said by Ibn Isḥāq and more than one. However, the majority hold that Yazīd did not enter Damascus until after his father's death, and that he prayed over his grave with the people, as we have already stated. And Allah knows best. Abū al-Ward al-ʿAnbarī said in elegy for Muʿāwiyah ؓ: Lo, I announce the death of Muʿāwiyah b. Ḥarb; the lawful announced it in the sacred month. The swift she-camels announced it in every mountain pass, submissive in their reins like arrows. And there are the stars, though mute, wailing for Muʿāwiyah of Syria. Ayman b. Khuraym also said in elegy for him: The vicissitudes of time struck the women of the family of Ḥarb with a calamity before which they stood stunned. It turned their black locks white, and turned their white faces black. If you had witnessed the weeping of Hind and Ramlah as they struck their cheeks, you would have wept like a bereaved, wounded woman whose only one time has struck. When his illness became severe, his daughter Ramlah took his head in her lap and began to delouse him. He said: "You are delousing it, a shifty and fickle one! It gathered wealth from youth to old age. Would that it does not enter the Fire!" Then he recited: I have striven for you with the striving of one who toils, and I have spared you the wandering and the travel. He learned that some people were rejoicing at his death, and he recited: Is there any immortal if we perish? Is there any shame in death, O people? During his illness he sometimes became confused at certain times. Once he said: "How far is it between us and al-Ghūṭah?" His daughter cried out: "What grief!" He regained consciousness and said: "If you flee, you have seen a place to flee."
Tarikh (al-Tabari) 2205No grade recorded
مُرَاسَلَةِ الْكُوفِيِّينَ الْحُسَيْنَ بْنَ عَلِيٍّ لِيَسِيرَ إِلَيْهِمْ وَقَتْلِ مُسْلِمِ بْنِ عَقِيلٍ لَمَّا خَرَجَ الْحُسَيْنُ مِنَ الْمَدِينَةِ إِلَى مَكَّةَ لَقِيَهُ عَبْدُ اللَّهِ بْنُ مُطِيعٍ فَقَالَ لَهُ: جُعِلْتُ فِدَاكَ ! أَيْنَ تُرِيدُ ؟ قَالَ: أَمَّا الْآنَ فَمَكَّةَ، وَأَمَّا بَعْدُ فَإِنِّي أَسْتَخِيرُ اللَّهَ. قَالَ خَارَ اللَّهُ لَكَ وَجَعَلَنَا فِدَاكَ ! فَإِذَا أَتَيْتَ مَكَّةَ فَإِيَّاكَ أَنْ تَقْرَبَ الْكُوفَةَ فَإِنَّهَا بَلْدَةٌ مَشْئُومَةٌ، بِهَا قُتِلَ أَبُوكَ وَخُذِلَ أَخُوكَ وَاغْتِيلَ بِطَعْنَةٍ كَادَتْ تَأْتِي عَلَى نَفْسِهِ، الْزَمِ الْحَرَمَ فَإِنَّكَ سَيِّدُ الْعَرَبِ لَا يَعْدِلُ بِكَ أَهْلُ الْحِجَازِ أَحَدًا وَيَتَدَاعَى إِلَيْكَ النَّاسُ مِنْ كُلِّ جَانِبٍ، لَا تُفَارِقِ الْحَرَمَ، فِدَاكَ عَمِّي وَخَالِي ! فَوَاللَّهِ لَئِنْ هَلَكْتَ لَنُسْتَرَقَنَّ بَعْدَكَ. فَأَقْبَلَ حَتَّى نَزَلَ مَكَّةَ وَأَهْلُهَا مُخْتَلِفُونَ إِلَيْهِ وَيَأْتُونَهُ وَمَنْ بِهَا مِنَ الْمُعْتَمِرِينَ وَأَهْلِ الْآفَاقِ، وَابْنُ الزُّبَيْرِ بِهَا قَدْ لَزِمَ جَانِبَ الْكَعْبَةِ فَهُوَ قَائِمٌ يُصَلِّي عِنْدَهَا عَامَّةَ النَّهَارِ وَيَطُوفُ وَيَأْتِي الْحُسَيْنَ فِيمَنْ يَأْتِيهِ وَلَا يَزَالُ يُشِيرُ عَلَيْهِ بِالرَّأْيِ، وَهُوَ أَثْقَلُ خَلْقِ اللَّهِ عَلَى ابْنِ الزُّبَيْرِ، لِأَنَّ أَهْلَ الْحِجَازِ لَا يُبَايِعُونَهُ ( مَا دَامَ الْحُسَيْنُ بَاقِيًا ) بِالْبَلَدِ. وَلَمَّا بَلَغَ أَهْلَ الْكُوفَةِ مَوْتُ مُعَاوِيَةَ وَامْتِنَاعُ الْحُسَيْنِ وَابْنُ عُمَرَ وَابْنُ الزُّبَيْرِ عَنِ الْبَيْعَةِ أَرَجَفُوا بِيَزِيدَ، وَاجْتَمَعَتِ الشِّيعَةُ فِي مَنْزِلِ سُلَيْمَانَ بْنِ صُرَدٍ ( الْخُزَاعِيِّ، فَذَكَرُوا مَسِيرَ الْحُسَيْنِ إِلَى مَكَّةَ وَقَدْ كَثُرَ وُرُودُ الْكُتُبِ عَلَيْهِ مِنْ بِلَادِ الْعِرَاقِ يَدْعُونَهُ إِلَيْهِمْ، وَذَلِكَ حِينَ بَلَغَهُمْ مَوْتُ مُعَاوِيَةَ وَوِلَايَةُ يَزِيدَ، وَمَصِيرُ الْحُسَيْنِ إِلَى مَكَّةَ فِرَارًا مِنْ بَيْعَةِ يَزِيدَ، فَكَانَ أَوَّلَ مَنْ قَدِمَ عَلَيْهِ عَبْدُ اللَّهِ بْنُ سَبْعٍ الْهَمْدَانِيُّ، وَعَبْدُ اللَّهِ بْنُ وَالٍ، مَعَهُمَا كِتَابٌ فِيهِ السَّلَامُ وَالتَّهْنِئَةُ بِمَوْتِ مُعَاوِيَةَ، فَقَدِمَا عَلَى الْحُسَيْنِ لِعَشْرٍ مَضَيْنَ مِنْ رَمَضَانَ مِنْ هَذِهِ السَّنَةِ، ثُمَّ بَعَثُوا بَعْدَهُمَا نَفَرًا ; مِنْهُمْ قَيْسُ بْنُ مُسْهِرٍ الصَّيْدَاوِيُّ، وَعَبْدُ الرَّحْمَنِ بْنُ عَبْدِ اللَّهِ بْنِ الْكَوَّاءِ الْأَرْحَبِيُّ، وَعُمَارَةُ بْنُ عَبْدِ اللَّهِ السَّلُولِيُّ، وَمَعَهُمْ نَحْوٌ مَنْ مِائَةٍ وَخَمْسِينَ كِتَابًا إِلَى الْحُسَيْنِ، ثُمَّ بَعَثُوا هَانِئَ بْنَ هَانِئٍ السَّبِيعِيَّ وَسَعِيدَ بْنَ عَبْدِ اللَّهِ الْحَنَفِيَّ، وَمَعَهُمَا كِتَابٌ فِيهِ الِاسْتِعْجَالُ فِي السَّيْرِ إِلَيْهِمْ، وَكَتَبَ إِلَيْهِ شَبَثُ بْنُ رِبْعِيٍّ، وَحَجَّارُ بْنُ أَبْجَرَ، وَيَزِيدُ بْنُ الْحَارِثِ بْنِ رُوَيْمٍ، وَعَزْرَةُ بْنُ قَيْسٍ، وَعَمْرُو بْنُ حَجَّاجٍ الزُّبَيْدِيُّ، وَمُحَمَّدُ بْنُ عُمَيْرِ بْنِ يَحْيَى التَّمِيمِيُّ: أَمَّا بَعْدُ؛ فَقَدِ اخْضَرَّ الْجَنَابُ وَأَيْنَعَتِ الثِّمَارُ وَطَمَّتِ الْجِمَامُ، فَإِذَا شِئْتَ فَاقْدَمْ عَلَى جُنْدٍ لَكَ مُجَنَّدٍ، وَالسَّلَامُ عَلَيْكَ. فَاجْتَمَعَتِ الرُّسُلُ كُلُّهَا بِكُتُبِهَا عِنْدَ الْحُسَيْنِ، وَجَعَلُوا يَسْتَحِثُّونَهُ وَيَسْتَقْدِمُونَهُ عَلَيْهِمْ، لِيُبَايِعُوهُ عِوَضًا عَنْ يَزِيدَ بْنِ مُعَاوِيَةَ ; وَيَذْكُرُونَ فِي كُتُبِهِمْ أَنَّهُمْ فَرِحُوا بِمَوْتِ مُعَاوِيَةَ، وَيَنَالُونَ مِنْهُ وَيَتَكَلَّمُونَ فِي دَوْلَتِهِ، وَأَنَّهُمْ لَمْ يُبَايِعُوا أَحَدًا إِلَى الْآنَ، وَأَنَّهُمْ يَنْتَظِرُونَ قُدُومَكَ إِلَيْهِمْ لِيُقَدِّمُوكَ عَلَيْهِمْ. فَكَتَبَ إِلَيْهِمُ الْحُسَيْنُ عِنْدَ اجْتِمَاعِ الْكُتُبِ عِنْدَهُ: أَمَّا بَعْدُ فَقَدْ فَهِمْتُ كُلَّ الَّذِي اقْتَصَصْتُمْ وَقَدْ بَعَثْتُ إِلَيْكُمْ أَخِي وَابْنَ عَمِّي وَثِقَتِي مِنْ أَهْلِ بَيْتِي مُسْلِمَ بْنَ عَقِيلٍ وَأَمَرْتُهُ أَنْ يَكْتُبَ إِلَيَّ بِحَالِكُمْ وَأَمْرِكُمْ وَرَأْيِكُمْ، فَإِنْ كَتَبَ إِلَيَّ أَنَّهُ قَدِ اجْتَمَعَ رَأْيُ مَلَئِكُمْ وَذَوِي الْحِجَى مِنْكُمْ عَلَى مِثْلِ مَا قَدِمَتْ بِهِ رُسُلُكُمْ أَقْدَمُ إِلَيْكُمْ وَشِيكًا إِنْ شَاءَ اللَّهُ، فَلَعَمْرِي مَا الْإِمَامُ إِلَّا الْعَامِلُ بِالْكِتَابِ وَالْقَائِمُ بِالْقِسْطِ وَالدَّائِنُ بِدِينِ الْحَقِّ. وَالسَّلَامُ. قدوم يزيد بن نبيط وابناه على الحسين بمكة وَاجْتَمَعَ نَاسٌ مِنَ الشِّيعَةِ بِالْبَصْرَةِ فِي مَنْزِلِ امْرَأَةٍ مِنْ عَبْدِ الْقَيْسِ يُقَالُ لَهَا مَارِيَةُ بِنْتُ سَعْدٍ، وَكَانَتْ تَتَشَيَّعُ، وَكَانَ مَنْزِلُهَا لَهُمْ مَأْلَفًا يَتَحَدَّثُونَ فِيهِ. فَعَزَمَ يَزِيدُ بْنُ نُبَيْطٍ عَلَى الْخُرُوجِ إِلَى الْحُسَيْنِ، وَهُوَ مِنْ عَبْدِ الْقَيْسِ، وَكَانَ لَهُ بَنُونَ عَشْرَةٌ، فَقَالَ: أَيُّكُمْ يَخْرُجُ مَعِي ؟ فَخَرَجَ مَعَهُ ابْنَانِ لَهُ: عَبْدُ اللَّهِ وَعُبَيْدُ اللَّهِ، فَسَارُوا فَقَدِمُوا عَلَيْهِ بِمَكَّةَ ثُمَّ سَارُوا مَعَهُ فَقُتِلُوا مَعَهُ. ثُمَّ دَعَا الْحُسَيْنُ مُسْلِمَ بْنَ عَقِيلٍ فَسَيَّرَهُ نَحْوَ الْكُوفَةِ وَأَمَرَهُ بِتَقْوَى اللَّهِ وَكِتْمَانِ أَمْرِهِ وَاللُّطْفِ، فَإِنْ رَأَى النَّاسَ مُجْتَمِعِينَ لَهُ عَجَّلَ إِلَيْهِ بِذَلِكَ. فَأَقْبَلَ مُسْلِمٌ إِلَى الْمَدِينَةِ فَصَلَّى فِي مَسْجِدِ رَسُولِ اللَّهِ ﷺ وَوَدَّعَ أَهْلَهُ وَاسْتَأْجَرَ دَلِيلَيْنِ مِنْ قَيْسٍ، فَأَقْبَلَا بِهِ، فَضَلَّا الطَّرِيقَ وَعَطِشُوا، فَمَاتَ الدَّلِيلَانِ مِنَ الْعَطَشِ وَقَالَا لِمُسْلِمٍ: هَذَا الطَّرِيقُ إِلَى الْمَاءِ. فَكَتَبَ مُسْلِمٌ إِلَى الْحُسَيْنِ: إِنِّي أَقْبَلْتُ إِلَى الْمَدِينَةِ وَاسْتَأْجَرْتُ دَلِيلَيْنِ فَضَلَّا الطَّرِيقَ وَاشْتَدَّ عَلَيْهِمَا الْعَطَشُ فَمَاتَا، وَأَقْبَلْنَا حَتَّى انْتَهَيْنَا إِلَى الْمَاءِ فَلَمْ نَنْجُ إِلَّا بِحُشَاشَةِ أَنْفُسِنَا، وَذَلِكَ الْمَاءُ بِمَكَانٍ يُدْعَى الْمَضِيقُ مِنْ بَطْنِ الْخُبَيْتِ، وَقَدْ تَطَيَّرْتُ، فَإِنْ رَأَيْتَ أَعْفَيْتَنِي وَبَعَثْتَ غَيْرِي. فَكَتَبَ إِلَيْهِ الْحُسَيْنُ: أَمَّا بَعْدُ فَقَدْ خَشِيتُ أَنْ لَا يَكُونَ حَمَلَكَ عَلَى الْكِتَابِ إِلَيَّ إِلَّا الْجُبْنُ، فَامْضِ لِوَجْهِكَ، وَالسَّلَامُ. وصول مسلم بن عقيل الكوفة وخطبة النعمان بن بشير فَسَارَ مُسْلِمٌ حَتَّى أَتَى الْكُوفَةَ وَنَزَلَ فِي دَارِ الْمُخْتَارِ، وَقِيلَ غَيْرُهَا، وَأَقْبَلَتِ الشِّيعَةُ تَخْتَلِفُ إِلَيْهِ، فَكُلَّمَا اجْتَمَعَتْ إِلَيْهِ جَمَاعَةٌ مِنْهُمْ قَرَأَ عَلَيْهِمْ كِتَابَ الْحُسَيْنِ فَيَبْكُونَ وَيَعِدُونَهُ مِنْ أَنْفُسِهِمُ الْقِتَالَ وَالنُّصْرَةَ، وَاخْتَلَفَتْ [ إِلَيْهِ ] الشِّيعَةُ حَتَّى عُلِمَ بِمَكَانِهِ وَبَلَغَ ذَلِكَ النُّعْمَانَ بْنَ بَشِيرٍ، وَهُوَ أَمِيرُ الْكُوفَةِ، فَصَعِدَ الْمِنْبَرَ فَقَالَ: أَمَّا بَعْدُ فَلَا تُسَارِعُو ا إِلَى الْفِتْنَةِ وَالْفُرْقَةِ، فَإِنَّ فِيهِمَا تَهْلِكُ الرِّجَالُ وَتُسْفَكُ الدِّمَاءُ وَتُغْصَبُ الْأَمْوَالُ. وَكَانَ حَلِيمًا نَاسِكًا يُحِبُّ الْعَافِيَةَ، ثُمَّ قَالَ: إِنِّي لَا أُقَاتِلُ مَنْ لَمْ يُقَاتِلْنِي، وَلَا أَثِبُ عَلَى مَنْ لَا يَثِبُ عَلَيَّ، وَلَا أُنَبِّهُ نَائِمَكُمْ، وَلَا أَتَحَرَّشُ بِكُمْ، وَلَا آخُذُ بِالْقَرْفِ وَلَا الظِّنَّةِ وَلَا التُّهْمَةِ، وَلَكِنَّكُمْ إِنْ أَبْدَيْتُمْ صَفْحَتَكُمْ، وَنَكَثْتُمْ بَيْعَتَكُمْ، وَخَالَفْتُمْ إِمَامَكُمْ فَوَاللَّهِ الَّذِي لَا إِلَهَ غَيْرُهُ لَأَضْرِبَنَّكُمْ بِسَيْفِي مَا ثَبَتَ قَائِمُهُ بِيَدِي، وَ [ لَوْ ] لَمْ يَكُنْ مِنْكُمْ نَاصِرٌ وَلَا مُعِينٌ، أَمَا إِنِّي أَرْجُو أَنْ يَكُونَ مَنْ يَعْرِفُ الْحَقَّ مِنْكُمْ أَكْثَرَ مِمَّنْ يُرْدِيهِ الْبَاطِلُ. فَقَامَ إِلَيْهِ عَبْدُ اللَّهِ بْنُ مُسْلِمِ بْنِ سَعِيدٍ الْحَضْرَمِيُّ حَلِيفُ بَنِي أُمَيَّةَ فَقَالَ: إِنَّهُ لَا يُصْلِحُ مَا تَرَى إِلَّا الْغَشْمُ، إِنَّ هَذَا الَّذِي أَنْتَ عَلَيْهِ رَأْيُ الْمُسْتَضْعَفِينَ. فَقَالَ: أَكُونُ مِنْ الْمُسْتَضْعَفِينَ فِي طَاعَةِ اللَّهِ أَحَبُّ إِلَيَّ مِنْ أَنْ أَكُونَ مِنَ الْأَعَزِّينَ فِي مَعْصِيَةِ اللَّهِ. وَنَزَلَ. فَكَتَبَ عَبْدُ اللَّهِ بْنُ مُسْلِمٍ إِلَى يَزِيدَ يُخْبِرُهُ بِقُدُومِ مُسْلِمِ بْنِ عَقِيلٍ الْكُوفَةَ وَمُبَايَعَةِ النَّاسِ لَهُ، وَيَقُولُ لَهُ: إِنْ كَانَ لَكَ فِي الْكُوفَةِ حَاجَةٌ فَابْعَثْ إِلَيْهَا رَجُلًا قَوِيًّا يُنْفِذُ أَمْرَكَ وَيَعْمَلُ مِثْلَ عَمَلِكَ فِي عَدُوِّكَ، فَإِنَّ النُّعْمَانَ رَجُلٌ ضَعِيفٌ أَوْ هُوَ يَتَضَعَّفُ. وَكَانَ هُوَ أَوَّلُ مَنْ كَتَبَ إِلَيْهِ، ثُمَّ كَتَبَ إِلَيْهِ عُمَارَةُ بْنُ الْوَلِيدِ بْنِ عُقْبَةَ وَعَمْرُو بْنُ سَعْدِ بْنِ أَبِي وَقَّاصٍ بِنَحْوِ ذَلِكَ. فَلَمَّا اجْتَمَعَتِ الْكُتُبُ عِنْدَ يَزِيدَ دَعَا سَرْجُونَ مَوْلَى مُعَاوِيَةَ فَأَقْرَأَهُ الْكُتُبَ وَاسْتَشَارَهُ فِيمَنْ يُوَلِّيهِ الْكُوفَةَ، وَكَانَ يَزِيدُ عَاتِبًا عَلَى عُبَيْدِ اللَّهِ بْنِ زِيَادٍ، فَقَالَ لَهُ سَرْجُونُ: أَرَأَيْتَ لَوْ نُشِرَ لَكَ مُعَاوِيَةُ كَنْتَ تَأْخُذُ بِرَأْيِهِ ؟ قَالَ: نَعَمْ. قَالَ: فَأَخْرِجْ عَهْدَ عُبَيْدِ اللَّهِ عَلَى الْكُوفَةِ. فَقَالَ: هَذَا رَأْيُ مُعَاوِيَةَ، وَمَاتَ وَقَدْ أَمَرَ بِهَذَا الْكِتَابِ. تولية يزيد عبيد الله بن زياد على الكوفة والبصرة فَأَخَذَ بِرَأْيِهِ وَجَمَعَ الْكُوفَةَ وَالْبَصْرَةَ لِعُبَيْدِ اللَّهِ وَكَتَبَ إِلَيْهِ بِعَهْدِهِ وَسَيَّرَهُ إِلَيْهِ مَعَ مُسْلِمِ بْنِ عَمْرٍو الْبَاهِلِيِّ وَالِدِ قُتَيْبَةَ، فَأَمَرَهُ بِطَلَبِ مُسْلِمِ بْنِ عَقِيلٍ وَبِقَتْلِهِ أَوْ نَفْيِهِ. فَلَمَّا وَصَلَ كِتَابُهُ إِلَى عُبَيْدِ اللَّهِ أُمِرَ بِالتَّجَهُّزِ لِيَبْرُزَ مِنَ الْغَدِ. وَكَانَ الْحُسَيْنُ قَدْ كَتَبَ إِلَى أَهْلِ الْبَصْرَةِ نُسْخَةً وَاحِدَةً إِلَى الْأَشْرَافِ، فَكَتَبَ إِلَى مَالِكِ بْنِ مِسْمَعٍ الْبَكْرِيِّ، وَالْأَحْنَفِ بْنِ قَيْسٍ، وَالْمُنْذِرِ بْنِ الْجَارُودِ، وَمَسْعُودِ بْنِ عَمْرٍو، وَقَيْسِ بْنِ الْهَيْثَمِ، وَعُمَرَ بْنِ عَبْدِ اللَّهِ بْنِ مَعْمَرٍ، يَدْعُوهُمْ إِلَى كِتَابِ اللَّهِ وَسُنَّةِ رَسُولِهِ، وَأَنَّ السُّنَّةَ قَدْ مَاتَتْ وَالْبِدْعَةَ قَدْ أُحْيِيَتْ، فَكُلُّهُمْ كَتَمُوا كِتَابَهُ إِلَّا الْمُنْذِرَ بْنَ الْجَارُودِ فَإِنَّهُ خَافَ أَنْ يَكُونَ دَسِيسًا مِنِ ابْنِ زِيَادٍ، فَأَتَاهُ بِالرَّسُولِ وَالْكِتَابِ فَضَرَبَ عُنُقَ الرَّسُولِ وَخَطَبَ النَّاسَ وَقَالَ: أَمَّا بَعْدُ فَوَاللَّهِ مَا بِي تُقْرَنُ الصَّعْبَةُ، وَمَا يُقَعْقَعُ لِي بِالشِّنَانِ، وَإِنِّي لَنَكِلٌ لِمَنْ عَادَانِي وَسَهْمٌ لِمَنْ حَارَبَنِي، وَأَنْصَفَ الْقَارَةَ مَنْ رَامَاهَا، يَا أَهْلَ الْبَصْرَةِ إِنَّ أَمِيرَ الْمُؤْمِنِينَ قَدْ وَلَّانِي الْكُوفَةَ وَأَنَا غَادٍ إِلَيْهَا بِالْغَدَاةِ وَقَدِ اسْتَخْلَفَ عَلَيْكُمْ أَخِي عُثْمَانَ بْنَ زِيَادٍ، فَإِيَّاكُمْ وَالْخِلَافَ وَالْإِرْجَافَ، فَوَاللَّهِ لَئِنْ بَلَغَنِي عَنْ رَجُلٍ مِنْكُمْ خِلَافٌ لَأَقْتُلَنَّهُ وَعَرِيفَهُ وَوَلِيَّهُ، وَلَآخُذَنَّ الْأَدْنَى بِالْأَقْصَى، حَتَّى تَسْتَقِيمُوا وَلَا يَكُونَ فِيكُمْ مُخَالِفٌ وَلَا مُشَاقٌّ، وَإِنِّي أَنَا ابْنُ زِيَادٍ أَشْبَهْتُهُ مِنْ بَيْنِ مَنْ وَطِئَ الْحَصَى فَلَمْ يَنْتَزِعْنِي شَبَهُ خَالٍ وَلَا ابْنُ عَمٍّ. ثُمَّ خَرَجَ مِنَ الْبَصْرَةِ وَمَعَهُ مُسْلِمُ بْنُ عَمْرٍو الْبَاهِلِيُّ وَشَرِيكُ بْنُ الْأَعْوَرِ الْحَارِثِيُّ وَحَشَمُهُ وَأَهْلُ بَيْتِهِ، وَكَانَ شَرِيكٌ شِيعِيًّا، وَقِيلَ: كَانَ مَعَهُ خَمْسُمِائَةٍ فَتَسَاقَطُوا عَنْهُ، فَكَانَ أَوَّلُ مَنْ سَقَطَ شَرِيكٌ، وَرَجَوْا أَنْ يَقِفَ عَلَيْهِمْ وَيَسْبِقَهُ الْحُسَيْنُ إِلَى الْكُوفَةِ فَلَمْ يَقِفْ عَلَى أَحَدٍ مِنْهُمْ حَتَّى دَخَلَ الْكُوفَةَ وَحْدَهُ، فَجَعَلَ يَمُرُّ بِالْمَجَالِسِ فَلَا يَشُكُّونَ أَنَّهُ الْحُسَيْنُ فَيَقُولُونَ: مَرْحَبًا بِكَ يَا ابْنَ رَسُولِ اللَّهِ ! وَهُوَ لَا يُكَلِّمُهُمْ، وَخَرَجَ إِلَيْهِ النَّاسُ مِنْ دُورِهِمْ، فَسَاءَهُ مَا رَأَى مِنْهُمْ، وَسَمِعَ النُّعْمَانُ فَأَغْلَقَ عَلَيْهِ الْبَابَ وَهُوَ لَا يَشُكُّ أَنَّهُ الْحُسَيْنُ، وَانْتَهَى إِلَيْهِ عُبَيْدُ اللَّهِ وَمَعَهُ الْخَلْقُ يَصِيحُونَ، فَقَالَ لَهُ النُّعْمَانُ: أَنْشُدُكَ اللَّهَ أَلَّا تَنَحَّيْتَ عَنِّي ! فَوَاللَّهِ مَا أَنَا بِمُسْلِمٍ إِلَيْكَ أَمَانَتِي وَمَا لِي فِي قِتَالِكَ مِنْ حَاجَةٍ ! فَدَنَا مِنْهُ عُبَيْدُ اللَّهِ وَقَالَ لَهُ: افْتَحْ لَا فَتَحْتَ ! فَسَمِعَهَا إِنْسَانٌ خَلْفَهُ فَرَجَعَ إِلَى النَّاسِ وَقَالَ لَهُمْ: إِنَّهُ ابْنُ مَرْجَانَةَ. فَفَتَحَ لَهُ النُّعْمَانُ فَدَخَلَ، وَأَغْلَقُوا الْبَابَ وَتَفَرَّقَ النَّاسُ، وَأَصْبَحَ فَجَلَسَ عَلَى الْمِنْبَرِ، وَقِيلَ: بَلْ خَطَبَهُمْ مِنْ يَوْمِهِ فَقَالَ: أَمَّا بَعْدُ فَإِنَّ أَمِيرَ الْمُؤْمِنِينَ وَلَّانِي مِصْرَكُمْ وَثَغْرَكُمْ وَفَيْئَكُمْ، وَأَمَرَنِي بِإِنْصَافِ مَظْلُومِكُمْ، وَإِعْطَاءِ مَحْرُومِكُمْ، وَبِالْإِحْسَانِ إِلَى سَامِعِكُمْ وَمُطِيعِكُمْ، وَبِالشِّدَّةِ عَلَى مُرِيبِكُمْ وَعَاصِيكُمْ، وَأَنَا مُتَّبِعٌ فِيكُمْ أَمْرَهُ، وَمُنَفِّذٌ فِيكُمْ عَهْدَهُ، فَأَنَا لِمُحْسِنِكُمْ كَالْوَالِدِ الْبَرِّ، وَلِمُطِيعِكُمْ كَالْأَخِ الشَّقِيقِ، وَسَيْفِي وَسَوْطِي عَلَى مَنْ تَرَكَ أَمْرِي وَخَالَفَ عَهْدِي، فَلْيُبْقِ امْرُؤٌ عَلَى نَفْسِهِ. ثُمَّ نَزَلَ فَأَخَذَ الْعُرَفَاءَ وَالنَّاسَ أَخْذًا شَدِيدًا وَقَالَ: اكْتُبُوا إِلَيَّ الْغُرَبَاءَ وَمَنْ فِيكُمْ مِنْ طَلِبَةِ أَمِيرِ الْمُؤْمِنِينَ وَمِنْ فِيكُمْ مِنَ الْحَرُورِيَّةِ وَأَهْلِ الرِّيَبِ الَّذِينَ رَأْيُهُمُ الْخِلَافُ وَالشِّقَاقُ، فَمَنْ كَتَبَهُمْ إِلَيَّ فَبَرِيءٌ، وَمَنْ لَمْ يَكْتُبْ لَنَا أَحَدًا فَلْيَضْمَنْ لَنَا مَا فِي عَرَافَتِهِ أَنْ لَا يُخَالِفَنَا فِيهِمْ مُخَالِفٌ وَلَا يَبْغِي عَلَيْنَا مِنْهُمْ بَاغٍ، فَمَنْ لَمْ يَفْعَلْ فَبَرِئَتْ مِنْهُ الذِّمَّةُ وَحَلَّالُ لَنَا دَمُهُ وَمَالُهُ، وَأَيُّمَا عَرِيفٍ وُجِدَ فِي عَرَافَتِهِ مِنْ بُغْيَةِ أَمِيرِ الْمُؤْمِنِينَ أَحَدٌ لَمْ يَرْفَعْهُ إِلَيْنَا صُلِبَ عَلَى بَابِ دَارِهِ وَأُلْقِيَتْ تِلْكَ الْعَرَافَةُ مِنَ الْعَطَاءِ وَسُيِّرَ إِلَى مَوْضِعٍ بِعُمَانَ الزَّارَةِ. ثُمَّ نَزَلَ. وَسَمِعَ مُسْلِمٌ بِمَقَالَةِ عُبَيْدِ اللَّهِ فَخَرَجَ مِنْ دَارِ الْمُخْتَارِ وَأَتَى دَارَ هَانِئِ بْنِ عُرْوَةَ الْمُرَادِيِّ فَدَخَلَ بَابَهُ وَاسْتَدْعَى هَانِئًا، فَخَرَجَ إِلَيْهِ، فَلَمَّا رَآهُ كَرِهَ مَكَانَهُ فَقَالَ لَهُ مُسْلِمٌ: أَتَيْتُكَ لِتُجِيرَنِي وَتُضَيَّفَنِي. فَقَالَ لَهُ هَانِئٌ: لَقَدْ كَلَّفْتَنِي شَطَطًا، وَلَوْلَا دُخُولُكَ دَارِي لَأَحْبَبْتُ أَنْ تَنْصَرِفَ عَنِّي، غَيْرَ أَنَّهُ يَأْخُذُنِي مِنْ ذَلِكَ ذِمَامٌ، ادْخُلْ. فَآوَاهُ، فَاخْتَلَفَتِ الشِّيعَةُ إِلَيْهِ فِي دَارِ هَانِئٍ. وَدَعَا ابْنُ زِيَادٍ مَوْلًى لَهُ، وَأَعْطَاهُ ثَلَاثَةَ آلَافِ دِرْهَمٍ وَقَالَ لَهُ: اطْلُبْ مُسْلِمَ بْنَ عَقِيلٍ وَأَصْحَابَهُ وَالْقَهَمَ وَأَعْطِهِمْ هَذَا الْمَالَ وَأَعْلِمْهُمْ أَنَّكَ مِنْهُمْ وَاعْلَمْ أَخْبَارَهُمْ. فَفَعَلَ ذَلِكَ وَأَتَى مُسْلِمَ بْنَ عَوْسَجَةَ الْأَسَدِيَّ بِالْمَسْجِدِ فَسَمِعَ النَّاسَ يَقُولُونَ: هَذَا يُبَايِعُ لِلْحُسَيْنِ، وَهُوَ يُصَلِّي، فَلَمَّا فَرَغَ مِنْ صَلَاتِهِ قَالَ لَهُ: يَا عَبْدَ اللَّهِ إِنِّي امْرُؤٌ مِنْ أَهْلِ الشَّامِ أَنْعَمَ اللَّهُ عَلِيَّ بِحُبِّ أَهْلِ هَذَا الْبَيْتِ، وَهَذِهِ ثَلَاثُ آلَافِ دِرْهَمٍ أَرَدْتُ بِهَا لِقَاءَ رَجُلٍ مِنْهُمْ بَلَغَنِي أَنَّهُ قَدِمَ الْكُوفَةَ يُبَايِعُ لِابْنِ بِنْتِ رَسُولِ اللَّهِ ﷺ وَقَدْ سَمِعْتُ نَفَرًا يَقُولُونَ إِنَّكَ تَعْلَمُ أَمْرَ هَذَا الْبَيْتِ وَإِنِّي أَتَيْتُكَ لِتَقْبِضَ الْمَالَ وَتُدْخِلَنِي عَلَى صَاحِبِكَ أُبَايِعُهُ، وَإِنْ شِئْتَ أَخَذْتُ بَيْعَتِي لَهُ قَبْلَ لِقَائِي إِيَّاهُ. فَقَالَ: لَقَدْ سَرَّنِي لِقَاؤُكَ إِيَّايَ لِتَنَالَ الَّذِي تُحِبُّ وَيَنْصُرُ اللَّهُ بِكَ أَهْلَ بَيْتِ نَبِيِّهِ، وَقَدْ سَاءَنِي مَعْرِفَةُ النَّاسِ هَذَا الْأَمْرَ مِنِّي قَبْلَ أَنْ يَتِمَّ مَخَافَةَ هَذَا الطَّاغِيَةِ وَسَطْوَتِهِ. فَأَخَذَ بَيْعَتَهُ وَالْمَوَاثِيقَ الْمُعَظَّمَةَ لَيُنَاصِحَنَّ وَلَيَكْتُمَنَّ، وَاخْتَلَفَ إِلَيْهِ أَيَّامًا لِيُدْخِلَهُ عَلَى مُسْلِمِ بْنِ عَقِيلٍ. وَمَرِضَ هَانِئُ بْنُ عُرْوَةَ، فَأَتَاهُ عُبَيْدُ اللَّهِ يَعُودُهُ، فَقَالَ لَهُ عُمَارَةُ بْنُ عَبْدٍ السَّلُولِيُّ: إِنَّمَا جَمَاعَتُنَا وَكَيْدُنَا قَتْلُ هَذَا الطَّاغِيَةِ وَقَدْ أَمْكَنَكَ اللَّهُ فَاقْتُلْهُ. فَقَالَ هَانِئٌ: مَا أُحِبُّ أَنْ يُقْتَلَ فِي دَارِي. وَجَاءَ ابْنُ زِيَادٍ فَجَلَسَ عِنْدَهُ ثُمَّ خَرَجَ، فَمَا مَكَثَ إِلَّا جُمُعَةً حَتَّى مَرِضَ شَرِيكُ بْنُ الْأَعْوَرِ، وَكَانَ قَدْ نَزَلَ عَلَى هَانِئٍ وَكَانَ كَرِيمًا عَلَى ابْنِ زِيَادٍ وَعَلَى غَيْرِهِ مِنَ الْأُمَرَاءِ، وَكَانَ شَدِيدَ التَّشَيُّعِ، قَدْ شَهِدَ صِفِّينَ مَعَ عَمَّارٍ، فَأَرْسَلَ إِلَيْهِ عُبَيْدُ اللَّهِ: إِنِّي رَائِحٌ إِلَيْكَ الْعَشِيَّةَ. فَقَالَ لِمُسْلِمٍ: إِنَّ هَذَا الْفَاجِرَ عَائِدِي الْعَشِيَّةَ فَإِذَا جَلَسَ اخْرُجْ إِلَيْهِ فَاقْتُلْهُ ثُمَّ اقْعُدْ فِي الْقَصْرِ لَيْسَ أَحَدٌ يَحُولُ بَيْنَكَ وَبَيْنَهُ، فَإِنْ بَرَأْتُ مِنْ وَجَعِي سِرْتُ إِلَى الْبَصْرَةِ حَتَّى أَكْفِيَكَ أَمْرَهَا. فَلَمَّا كَانَ مِنَ الْعَشِيِّ أَتَاهُ عُبَيْدُ اللَّهِ، فَقَامَ مُسْلِمُ بْنُ عَقِيلٍ لِيَدْخُلَ، فَقَالَ لَهُ شَرِيكٌ: لَا يَفُوتَنَّكَ إِذَا جَلَسَ. فَقَالَ هَانِئُ بْنُ عُرْوَةَ: لَا أُحِبُّ أَنْ يُقْتَلَ فِي دَارِي. فَجَاءَ عُبَيْدُ اللَّهِ فَجَلَسَ وَسَأَلَ شَرِيكًا عَنْ مَرَضِهِ، فَأَطَالَ، فَلَمَّا رَأَى شَرِيكٌ أَنَّ مُسْلِمًا لَا يَخْرُجُ خَشِيَ أَنْ يَفُوتَهُ فَأَخَذَ يَقُولُ: مَا تَنْظُرُونَ بِسَلْمَى لَا تُحَيُوهَا اسْقُونِيهَا وَإِنْ كَانَتْ بِهَا نَفْسِي فَقَالَ ذَلِكَ مَرَّتَيْنِ أَوْ ثَلَاثًا، فَقَالَ عُبَيْدُ اللَّهِ: مَا شَأْنُهُ ؟ أَتَرَوْنَهُ يَخْلِطُ ؟ فَقَالَ لَهُ هَانِئٌ: نَعَمْ، مَا زَالَ هَذَا دَأْبُهُ قُبَيْلَ الصُّبْحِ حَتَّى سَاعَتِهِ هَذِهِ، فَانْصَرَفَ. وَقِيلَ: إِنَّ شَرِيكًا لَمَّا قَالَ اسْقُونِيهَا وَخَلَطَ كَلَامَهُ فَطِنَ بِهِ مِهْرَانُ فَغَمَزَ عُبَيْدَ اللَّهِ فَوَثَبَ، فَقَالَ لَهُ شَرِيكٌ: أَيُّهَا الْأَمِيرُ إِنِّي أُرِيدُ أَنْ أُوصِيَ إِلَيْكَ. فَقَالَ: أَعُودُ إِلَيْكَ. فَقَالَ لَهُ مِهْرَانُ: إِنَّهُ أَرَادَ قَتْلَكَ. فَقَالَ: وَكَيْفَ مَعَ إِكْرَامِي لَهُ وَفِي بَيْتِ هَانِئٍ وَيَدُ أَبِي عِنْدَهُ ؟ فَقَالَ لَهُ مِهْرَانُ: هُوَ مَا قُلْتُ لَكَ. فَلَمَّا قَامَ ابْنُ زِيَادٍ خَرَجَ مُسْلِمُ بْنُ عَقِيلٍ، فَقَالَ لَهُ شَرِيكٌ: مَا مَنَعَكَ مِنْ قَتْلِهِ ؟ قَالَ: خَصْلَتَانِ، أَمَّا إِحْدَاهُمَا فَكَرَاهِيَةُ هَانِئٍ أَنْ يُقْتَلَ فِي مَنْزِلِهِ، وَأَمَّا الْأُخْرَى فَحَدِيثٌ حَدَّثَهُ عَلِيٌّ عَنِ النَّبِيِّ ﷺ إِنَّ الْإِيمَانَ قَيَّدَ الْفَتْكَ، فَلَا يَفْتِكُ مُؤْمِنٌ بِمُؤْمِنٍ. فَقَالَ لَهُ هَانِئٌ: لَوْ قَتَلْتَهُ لَقَتَلْتَ فَاسِقًا فَاجِرًا كَافِرًا غَادِرًا ! وَلِبَثَ شَرِيكٌ بَعْدَ ذَلِكَ ثَلَاثًا ثُمَّ مَاتَ، فَصَلَّى عَلَيْهِ عُبَيْدُ اللَّهِ. فَلَمَّا عَلِمَ عُبَيْدُ اللَّهِ أَنْ شَرِيكًا كَانَ حَرَّضَ مُسْلِمًا عَلَى قَتْلِهِ قَالَ: وَاللَّهِ لَا أُصَلِّي عَلَى جِنَازَةِ عِرَاقِيٍّ أَبَدًا، وَلَوْلَا أَنَّ قَبْرَ زِيَادٍ فِيهِمْ لَنَبَشْتُ شَرِيكًا. ثُمَّ إِنَّ مَوْلَى ابْنِ زِيَادٍ الَّذِي دَسَّهُ بِالْمَالِ اخْتَلَفَ إِلَى مُسْلِمِ بْنِ عَوْسَجَةَ بَعْدَ مَوْتِ شَرِيكٍ، فَأَدْخَلَهُ عَلَى مُسْلِمِ بْنِ عَقِيلٍ فَأَخَذَ بَيْعَتَهُ وَقَبَضَ مَالَهُ وَجَعَلَ يَخْتَلِفُ إِلَيْهِمْ وَيَعْلَمُ أَسْرَارَهَمْ، وَيَنْقِلُهَا إِلَى ابْنِ زِيَادٍ. وَكَانَ هَانِئٌ قَدِ انْقَطَعَ عَنْ عُبَيْدِ اللَّهِ بِعُذْرِ الْمَرَضِ، فَدَعَا عُبَيْدُ اللَّهِ مُحَمَّدَ بْنَ الْأَشْعَثِ وَأَسْمَاءَ بْنَ خَارِجَةَ، وَقِيلَ: دَعَا مَعَهُمَا بِعَمْرِو بْنِ الْحَجَّاجِ الزُّبَيْدِيِّ فَسَأَلَهُمْ عَنْ هَانِئٍ وَانْقِطَاعِهِ، فَقَالُوا: إِنَّهُ مَرِيضٌ. فَقَالَ: بَلَغَنِي أَنَّهُ يَجْلِسَ عَلَى بَابِ دَارِهِ وَقَدْ بَرَأَ، فَالْقَوْهُ فَمُرُوهُ أَنْ لَا يَدَعَ مَا عَلَيْهِ فِي ذَلِكَ. فَأَتَوْهُ فَقَالُوا لَهُ: إِنَّ الْأَمِيرَ قَدْ سَأَلَ عَنْكَ وَقَالَ: لَوْ أَعْلَمُ أَنَّهُ شَاكٍ لَعُدْتُهُ، وَقَدْ بَلَغَهُ أَنَّكَ تَجْلِسُ عَلَى بَابِ دَارِكَ، وَقَدِ اسْتَبْطَأَكَ، وَالْجَفَاءُ لَا يَحْتَمِلُهُ السُّلْطَانُ، أَقْسَمْنَا عَلَيْكَ لَوْ رَكِبْتَ مَعَنَا. فَلَبِسَ ثِيَابَهُ وَرَكِبَ مَعَهُمْ. فَلَمَّا دَنَا مِنَ الْقَصْرِ أَحَسَّتْ نَفْسُهُ بِالشَّرِّ فَقَالَ لِحَسَّانَ بْنِ أَسْمَاءَ بْنِ خَارِجَةَ: يَا ابْنَ أَخِي إِنِّي لِهَذَا الرَّجُلِ لَخَائِفٌ، فَمَا تَرَى ؟ فَقَالَ: مَا أَتَخَوَّفُ عَلَيْكَ شَيْئًا فَلَا تَجْعَلْ عَلَى نَفْسِكَ سَبِيلًا، وَلَمْ يَعْلَمْ أَسْمَاءُ مِمَّا كَانَ شَيْئًا. وَأَمَّا مُحَمَّدُ بْنُ الْأَشْعَثِ فَإِنَّهُ عَلِمَ بِهِ، قَالَ: فَدَخَلَ الْقَوْمُ عَلَى ابْنِ زِيَادٍ وَهَانِئٌ مَعَهُمْ، فَلَمَّا رَآهُ ابْنُ زِيَادٍ قَالَ لِشُرَيْحٍ الْقَاضِي: أَتَتْكَ بِحَائِنٍ رِجْلَاهُ، فَلَمَّا دَنَا مِنْهُ قَالَ عُبَيْدُ اللَّهِ: أُرِيدُ حَيَاتَهُ وَيُرِيدُ قَتْلِي عَذِيرَكَ مِنْ خَلِيلِكَ مِنْ مُرَادِ وَكَانَ ابْنُ زِيَادٍ مُكْرِمًا لَهُ، فَقَالَ هَانِئٌ: وَمَا ذَاكَ ؟ فَقَالَ: يَا هَانِئُ مَا هَذِهِ الْأُمُورُ الَّتِي تَرَبَّصُ فِي دَارِكَ لِأَمِيرِ الْمُؤْمِنِينَ وَالْمُسْلِمِينَ ! جِئْتَ بِمُسْلِمٍ فَأَدْخَلْتَهُ دَارَكَ وَجَمَعْتَ لَهُ السِّلَاحَ وَالرِّجَالَ وَظَنَنْتَ أَنَّ ذَلِكَ يَخْفَى عَلَيَّ ! قَالَ: مَا فَعَلْتُ. قَالَ: بَلَى. وَطَالَ بَيْنَهُمَا النِّزَاعُ، فَدَعَا ابْنُ زِيَادٍ مَوْلَاهُ ذَاكَ الْعَيْنَ، فَجَاءَ حَتَّى وَقَفَ بَيْنَ يَدَيْهِ، فَقَالَ: أَتَعْرِفُ هَذَا ؟ قَالَ: نَعَمْ، وَعَلِمَ هَانِئٌ أَنَّهُ كَانَ عَيْنًا عَلَيْهِمْ، فَسَقَطَ فِي يَدِهِ سَاعَةً ثُمَّ رَاجَعَتْهُ نَفْسُهُ، قَالَ: اسْمَعْ مِنِّي وَصَدِّقْنِي، فَوَاللَّهِ لَا أَكْذِبُكَ، وَاللَّهِ مَا دَعَوْتُهُ وَلَا عَلِمْتُ بِشَيْءٍ مِنْ أَمْرِهِ حَتَّى رَأَيْتُهُ جَالِسًا عَلَى بَابِي يَسْأَلُنِي النُّزُولَ عَلَيَّ، فَاسْتَحْيَيْتُ مِنْ رَدِّهِ وَلَزِمَنِي مِنْ ذَلِكَ ذِمَامٌ فَأَدْخَلْتُهُ دَارِي وَضِفْتُهُ، وَقَدْ كَانَ مِنْ أَمْرِهِ الَّذِي بَلَغَكَ، فَإِنْ شِئْتَ أَعْطَيْتُكَ الْآنَ مَوْثِقًا تَطْمَئِنُّ بِهِ وَرَهِينَةً تَكُونُ فِي يَدِكَ حَتَّى أَنْطَلِقَ وَأُخْرِجَهُ مِنْ دَارِي وَأَعُودَ إِلَيْكَ. فَقَالَ: لَا وَاللَّهِ. لَا تُفَارِقُنِي أَبَدًا حَتَّى تَأْتِيَنِي بِهِ قَالَ: لَا آتِيكَ بِضَيْفِي تَقْتُلُهُ أَبَدًا. فَلَمَّا كَثُرَ الْكَلَامُ قَامَ مُسْلِمُ بْنُ عَمْرٍو الْبَاهِلِيُّ، وَلَيْسَ بِالْكُوفَةِ شَامِيٌّ وَلَا بَصْرِيٌّ غَيْرُهُ، فَقَالَ: خَلِّنِي وَإِيَّاهُ حَتَّى أُكَلِّمَهُ، لِمَا رَأَى مِنْ لَجَاجِهِ، وَأَخَذَ هَانِئًا وَخَلَا بِهِ نَاحِيَةً مِنِ ابْنِ زِيَادٍ بِحَيْثُ يَرَاهُمَا، فَقَالَ لَهُ: يَا هَانِئُ أَنْشُدُكَ اللَّهَ أَنْ تَقْتُلَ نَفْسَكَ وَتُدْخِلَ الْبَلَاءَ عَلَى قَوْمِكَ ! إِنَّ هَذَا الرَّجُلَ ابْنُ عَمِّ الْقَوْمِ وَلَيْسُوا بِقَاتِلِيهِ وَلَا ضَائِرِيهِ، فَادْفَعْهُ إِلَيْهِ فَلَيْسَ عَلَيْكَ بِذَلِكَ مَخْزَاةٌ وَلَا مَنْقَصَةٌ إِنَّمَا تَدْفَعُهُ إِلَى السُّلْطَانِ ! قَالَ: بَلَى وَاللَّهِ إِنَّ عَلَيَّ فِي ذَلِكَ خِزْيًا وَعَارًا، لَا أَدْفَعُ ضَيْفِي وَأَنَا صَحِيحٌ شَدِيدُ السَّاعِدِ كَثِيرُ الْأَعْوَانِ، وَاللَّهِ لَوْ كُنْتُ وَاحِدًا لَيْسَ لِي نَاصِرٌ لَمْ أَدْفَعْهُ حَتَّى أَمُوتَ دُونَهُ. فَسَمِعَ ابْنُ زِيَادٍ ذَلِكَ فَقَالَ: أَدْنُوهُ مِنِّي. فَأَدْنَوْهُ مِنْهُ. فَقَالَ: وَاللَّهِ لَتَأْتِيَّنِي بِهِ أَوْ لَأَضْرِبَنَّ عُنُقَكَ ! قَالَ: إِذَنْ وَاللَّهِ تَكْثُرُ الْبَارِقَةُ حَوْلَ دَارِكَ ! وَهُوَ يَرَى أَنَّ عَشِيرَتَهُ سَتَمْنَعُهُ. فَقَالَ: أَبِالْبَارِقَةِ تُخَوِّفُنِي ؟ وَقِيلَ إِنَّ هَانِئًا لَمَّا رَأَى ذَلِكَ الرَّجُلَ الَّذِي كَانَ عَيْنًا لِعُبَيْدِ اللَّهِ عَلِمَ أَنَّهُ قَدْ أَخْبَرَهُ الْخَبَرَ فَقَالَ: أَيُّهَا الْأَمِيرُ قَدْ كَانَ الَّذِي بَلَغَكَ، وَلَنْ أُضَيِّعَ يَدَكَ عِنْدِي وَأَنْتَ آمِنٌ وَأَهْلُكَ فَسِرْ حَيْثُ شِئْتَ. فَأَطْرَقَ عُبَيْدُ اللَّهِ عِنْدَ ذَلِكَ وَمِهْرَانُ قَائِمٌ عَلَى رَأْسِهِ وَفِي يَدِهِ مِعْكَزَةٌ، فَقَالَ: وَاذُلَّاهُ ! هَذَا الْحَائِكُ يُؤَمِّنُكَ فِي سُلْطَانِكَ ! فَقَالَ: خُذْهُ، فَأَخَذَ مِهْرَانُ ضَفِيرَتَيْ هَانِئٍ وَأَخَذَ عُبَيْدُ اللَّهِ الْقَضِيبَ وَلَمْ يَزَلْ يَضْرِبُ أَنْفَهُ وَجَبِينَهُ وَخَدَّهُ حَتَّى كَسَرَ أَنْفَهُ وَسَيَّلَ الدِّمَاءَ عَلَى ثِيَابِهِ وَنَثَرَ لَحْمَ خَدَّيْهِ وَجَبِينِهِ عَلَى لِحْيَتِهِ حَتَّى كَسَرَ الْقَضِيبَ، وَضَرَبَ هَانِئٌ يَدَهُ إِلَى قَائِمِ سَيْفِ شُرْطِيٍّ وَجَبَذَهُ فَمُنِعَ مِنْهُ، فَقَالَ لَهُ عُبَيْدُ اللَّهِ: أَحَرُورِيٌّ أَحْلَلْتَ بِنَفْسِكَ وَحَلَّ لَنَا قَتْلُكَ ثُمَّ أَمَرَ بِهِ فَأُلْقِي فِي بَيْتٍ وَأُغْلِقُ عَلَيْهِ. فَقَامَ إِلَيْهِ أَسْمَاءُ بْنُ خَارِجَةَ فَقَالَ: أَرْسِلْهُ يَا غَادِرُ ! أَمَرَتْنَا أَنْ نَجِيئَكَ بِالرَّجُلِ فَلَمَّا أَتَيْنَاكَ بِهِ هَشَّمْتَ وَجْهَهُ وَسَيَّلَتْ دِمَاءَهُ وَزَعَمْتَ أَنَّكَ تَقْتُلُهُ. فَأَمَرَ بِهِ عُبَيْدُ اللَّهِ فَلُهِزَ وَتُعْتِعَ ثُمَّ تُرِكَ فَجَلَسَ. فَأَمَّا ابْنُ الْأَشْعَثِ فَقَالَ: رَضِينَا بِمَا رَأَى الْأَمِيرُ، لَنَا كَانَ أَوْ عَلَيْنَا. وَبَلَغَ عَمْرَو بْنَ الْحَجَّاجِ أَنَّ هَانِئًا قَدْ قُتِلَ فَأَقْبَلَ فِي مَذْحِجٍ حَتَّى أَحَاطُوا بِالْقَصْرِ، وَنَادَى: أَنَا عَمْرُو بْنُ الْحَجَّاجِ، هَذِهِ فُرْسَانُ مَذْحِجٍ وَوُجُوهُهَا، لَمْ نَخْلَعْ طَاعَةً وَلَمْ نُفَارِقْ جَمَاعَةً. فَقَالَ عُبَيْدُ اللَّهِ لِشُرَيْحٍ الْقَاضِي، وَكَانَ حَاضِرًا: ادْخُلْ عَلَى صَاحِبِهِمْ فَانْظُرْ إِلَيْهِ ثُمَّ اخْرُجْ إِلَيْهِمْ فَأَعْلِمْهُمْ أَنَّهُ حَيٌّ. فَفَعَلَ شُرَيْحٌ، فَلَمَّا دَخَلَ عَلَيْهِ قَالَ لَهُ هَانِئٌ: يَا لِلْمُسْلِمِينَ ! أَهَلَكَتْ عَشِيرَتِي ؟ أَيْنَ أَهْلُ الدِّينِ ؟ أَيْنَ أَهْلُ النَّصْرِ ؟ أَيُخَلُّونَنِي وَعَدُوَّهُمْ وَابْنَ عَدُوِّهِمْ ! وَسَمِعَ الضَّجَّةَ فَقَالَ: يَا شُرَيْحُ إِنِّي لَأَظُنُّهَا أَصْوَاتَ مَذْحِجٍ وَشِيعَتِي مِنَ الْمُسْلِمِينَ، إِنَّهُ إِنْ دَخَلَ عَلَيَّ عَشَرَةُ نَفَرٍ أَنْقَذُونِي. فَخَرَجَ شُرَيْحٌ وَمَعَهُ عَيْنٌ أَرْسَلَهُ ابْنُ زِيَادٍ، قَالَ شُرَيْحٌ: لَوْلَا مَكَانُ الْعَيْنِ لَأَبْلَغْتُهُمْ قَوْلَ هَانِئٍ. فَلَمَّا خَرَجَ شُرَيْحٌ إِلَيْهِمْ قَالَ: قَدْ نَظَرْتُ إِلَى صَاحِبِكُمْ وَإِنَّهُ حَيٌّ لَمْ يُقْتَلْ. فَقَالَ عَمْرٌو وَأَصْحَابُهُ: فَأَمَّا إِذْ لَمْ يُقْتَلُ فَالْحَمْدُ لِلَّهِ ! ثُمَّ انْصَرَفُوا. محاصرة مسلم بن عقيل لعبيد الله بن زياد في قصره وَأَتَى الْخَبَرُ مُسْلِمَ بْنَ عَقِيلٍ فَنَادَى فِي أَصْحَابِهِ: يَا مَنْصُورُ أَمِتْ ! وَكَانَ شِعَارُهُمْ، وَكَانَ قَدْ بَايَعَهُ ثَمَانِيَةَ عَشَرَ أَلْفًا وَحَوْلَهُ فِي الدُّورِ أَرْبَعَةُ آلَافٍ، فَاجْتَمَعَ إِلَيْهِ نَاسٌ كَثِيرٌ، فَعَقَدَ مُسْلِمٌ لِعَبْدِ اللَّهِ بْنِ عُزَيْزٍ الْكِنْدِيِّ عَلَى رُبْعِ كِنْدَةَ وَقَالَ: سِرْ أَمَامِي، وَعَقَدَ لِمُسْلِمِ بْنِ عَوْسَجَةَ الْأَسَدِيِّ عَلَى رُبْعِ مَذْحِجٍ وَأَسَدٍ، وَعَقَدَ لِأَبِي ثُمَامَةَ الصَّائِدِيِّ عَلَى رُبْعِ تَمِيمٍ وَهَمْدَانَ، وَعَقَدَ لِعَبَّاسِ بْنِ جَعْدَةَ الْجَدَلِيِّ عَلَى رُبْعِ الْمَدِينَةِ، وَأَقْبَلَ نَحْوَ الْقَصْرِ. فَلَمَّا بَلَغَ ابْنَ زِيَادٍ إِقْبَالُهُ تَحَرَّزَ فِي الْقَصْرِ. وَأَغْلَقَ الْبَابَ، وَأَحَاطَ مُسْلِمٌ بِالْقَصْرِ وَامْتَلَأَ الْمَسْجِدُ وَالسُّوقُ مِنَ النَّاسِ وَمَا زَالُوا يَجْتَمِعُونَ حَتَّى الْمَسَاءَ، وَضَاقَ بِعُبَيْدِ اللَّهِ أَمْرُهُ وَلَيْسَ مَعَهُ فِي الْقَصْرِ إِلَّا ثَلَاثُونَ رَجُلًا مِنَ الشُّرَطِ وَعِشْرُونَ رَجُلًا مِنَ الْأَشْرَافِ وَأَهْلُ بَيْتِهِ وَمَوَالِيهِ، وَأَقْبَلَ أَشْرَافُ النَّاسِ يَأْتُونَ ابْنَ زِيَادٍ مِنْ قِبَلِ الْبَابِ الَّذِي يَلِي دَارَ الرُّومِيِّينَ وَالنَّاسُ يَسُبُّونَ ابْنَ زِيَادٍ وَأَبَاهُ. فَدَعَا ابْنُ زِيَادٍ كَثِيرَ بْنَ شِهَابٍ الْحَارِثِيَّ وَأَمَرَهُ أَنْ يَخْرُجَ فِيمَنْ أَطَاعَهُ مِنْ مَذْحِجٍ فَيَسِيرَ وَيُخَذِّلَ النَّاسَ عَنِ ابْنِ عَقِيلٍ وَيُخَوِّفُهُمْ، وَأَمَرَ مُحَمَّدَ بْنَ الْأَشْعَثِ أَنْ يَخْرُجَ فِيمَنْ أَطَاعَهُ مِنْ كِنْدَةَ وَحَضْرَمَوْتَ فَيَرْفَعَ رَايَةَ أَمَانٍ لِمَنْ جَاءَهُ مِنَ النَّاسِ، وَقَالَ مِثْلَ ذَلِكَ لِلْقَعْقَاعِ بْنِ شَوْرٍ الذُّهْلِيِّ وَشَبَثِ بْنِ رِبْعِيٍّ التَّمِيمِيِّ وَحَجَّارِ بْنِ أَبْجَرَ الْعِجْلِيِّ وَشَمِرِ بْنِ ذِي الْجَوْشَنِ الضَّبَابِيِّ وَتَرَكَ وُجُوهَ النَّاسِ عِنْدَهُ اسْتِئْنَاسًا بِهِمْ لِقِلَّةِ مَنْ مَعَهُ. وَخَرَجَ أُولَئِكَ النَّفَرُ يُخَذِّلُونَ النَّاسَ، وَأَمَرَ عُبَيْدُ اللَّهِ مَنْ عِنْدَهُ مِنَ الْأَشْرَافِ أَنْ يُشْرِفُوا عَلَى النَّاسِ مِنَ الْقَصْرِ فَيُمَنُّوا أَهْلَ الطَّاعَةِ وَيُخَوِّفُوا أَهْلَ الْمَعْصِيَةِ، فَفَعَلُوا، فَلَمَّا سَمِعَ النَّاسُ مَقَالَةَ أَشْرَافِهِمْ أَخَذُوا يَتَفَرَّقُونَ حَتَّى إِنَّ الْمَرْأَةَ تَأْتِي ابْنَهَا وَأَخَاهَا وَتَقُولُ: انْصَرِفِ، النَّاسُ يَكْفُونَكَ، وَيَفْعَلُ الرَّجُلُ مِثْلَ ذَلِكَ، فَمَا زَالُوا يَتَفَرَّقُونَ حَتَّى بَقِيَ ابْنُ عَقِيلٍ فِي الْمَسْجِدِ فِي ثَلَاثِينَ رَجُلًا. فَلَمَّا رَأَى ذَلِكَ خَرَجَ مُتَوَجِّهًا نَحْوَ أَبْوَابِ كِنْدَةَ، فَلَمَّا خَرَجَ إِلَى الْبَابِ لَمْ يَبْقَ مَعَهُ أَحَدٌ، فَمَضَى فِي أَزِقَّةِ الْكُوفَةِ لَا يَدْرِي أَيْنَ يَذْهَبُ، فَانْتَهَى إِلَى بَابِ امْرَأَةٍ مِنْ كِنْدَةَ يُقَالُ لَهَا طَوْعَةُ أُمُّ وَلَدٍ كَانَتْ لِلْأَشْعَثِ وَأَعْتَقَهَا فَتَزَوَّجَهَا أُسَيْدٌ الْحَضْرَمِيُّ فَوَلَدَتْ لَهُ بِلَالًا، وَكَانَ بِلَالٌ قَدْ خَرَجَ مَعَ النَّاسِ وَهِيَ تَنْتَظِرُهُ، فَسَلَّمَ عَلَيْهَا ابْنُ عَقِيلٍ وَطَلَبَ الْمَاءَ فَسَقَتْهُ، فَجَلَسَ، فَقَالَتْ لَهُ: يَا عَبْدَ اللَّهِ أَلَمْ تَشْرَبْ ؟ قَالَ: بَلَى. قَالَتْ: فَاذْهَبْ إِلَى أَهْلِكَ، فَسَكَتَ، فَقَالَتْ لَهُ ثَلَاثًا فَلَمْ يَبْرَحْ، فَقَالَتْ: سُبْحَانَ اللَّهِ ! إِنِّي لَا أُحِلُّ لَكَ الْجُلُوسَ عَلَى بَابِي. فَقَالَ لَهَا: لَيْسَ لِي فِي هَذَا الْمِصْرِ مَنْزِلٌ وَلَا عَشِيرَةٌ، فَهَلْ لَكِ إِلَى أَجْرٍ وَمَعْرُوفٍ وَلَعَلِّي أُكَافِئُكِ بِهِ بَعْدَ الْيَوْمِ ؟ قَالَتْ: وَمَا ذَاكَ ؟ قَالَ: أَنَا مُسْلِمُ بْنُ عَقِيلٍ، كَذَبَنِي هَؤُلَاءِ الْقَوْمُ وَغَرُّونِي. قَالَتِ: ادْخُلْ. فَأَدْخَلَتْهُ بَيْتًا فِي دَارِهَا وَعَرَضَتْ عَلَيْهِ الْعَشَاءَ فَلَمْ يَتَعَشَّ. وَجَاءَ ابْنُهَا فَرَآهَا تُكْثِرُ الدُّخُولَ فِي ذَلِكَ الْبَيْتِ، فَقَالَ لَهَا: إِنَّ لَكِ لَشَأْنًا فِي ذَلِكَ الْبَيْتِ وَسَأَلَهَا فَلَمْ تُخْبِرْهُ، فَأَلَحَّ عَلَيْهَا فَأَخْبَرَتْهُ وَاسْتَكْتَمَتْهُ وَأَخَذَتْ عَلَيْهِ الْأَيْمَانَ بِذَلِكَ، فَسَكَتَ. خروج ابن زياد من قصره بعد انصراف الناس عن مسلم بن عقيل وخطبته فيهم وَأَمَّا ابْنُ زِيَادٍ فَلَمَّا لَمْ يَسْمَعِ الْأَصْوَاتَ قَالَ لِأَصْحَابِهِ: انْظُرُوا هَلْ تَرَوْنَ مِنْهُمْ أَحَدًا ؟ فَنَظَرُوا فَلَمْ يَرَوْا أَحَدًا، فَنَزَلَ إِلَى الْمَسْجِدِ قُبَيْلَ الْعَتَمَةِ وَأَجْلَسَ أَصْحَابَهُ حَوْلَ الْمِنْبَرِ وَأَمَرَ فَنُودِيَ: [ أَلَا ] بَرِئَتِ الذِّمَّةُ مِنْ رَجُلٍ مِنَ الشُّرَطِ وَالْعُرَفَاءِ وَالْمَنَاكِبِ وَالْمُقَاتِلَةِ صَلَّى الْعَتَمَةَ إِلَّا فِي الْمَسْجِدِ. فَامْتَلَأَ الْمَسْجِدُ، فَصَلَّى بِالنَّاسِ ثُمَّ قَامَ فَحَمِدَ اللَّهَ ثُمَّ قَالَ: أَمَّا بَعْدُ فَإِنَّ ابْنَ عَقِيلٍ السَّفِيهَ الْجَاهِلَ قَدْ أَتَى مَا رَأَيْتُمْ مِنَ الْخِلَافِ وَالشِّقَاقِ فَبَرِئَتِ الذِّمَّةُ مِنْ رَجُلٍ وَجَدْنَاهُ فِي دَارِهِ، وَمَنْ أَتَانَا بِهِ فَلَهُ دِيَتُهُ. وَأَمَرَهُمْ بِالطَّاعَةِ وَلُزُومِهَا، وَأَمَرَ الْحُصَيْنَ بْنَ تَمِيمٍ أَنْ يُمْسِكَ أَبْوَابَ السِّكَكِ ثُمَّ يُفَتِّشَ الدُّورَ، وَكَانَ عَلَى الشُّرَطِ، وَهُوَ مِنْ بَنِي تَمِيمٍ. وَدَخَلَ ابْنُ زِيَادٍ وَعَقَدَ لِعَمْرِو بْنِ حُرَيْثٍ وَجَعَلَهُ عَلَى النَّاسِ، فَلَمَّا أَصْبَحَ جَلَسَ لِلنَّاسِ. وَلَمَّا أَصْبَحَ بِلَالٌ ابْنُ تِلْكَ الْعَجُوزِ الَّتِي آوَتْ مُسْلِمَ بْنَ عَقِيلٍ أَتَى عَبْدَ الرَّحْمَنِ بْنَ مُحَمَّدِ بْنِ الْأَشْعَثِ فَأَخْبَرَهُ بِمَكَانِ ابْنِ عَقِيلٍ، فَأَتَى عَبْدُ الرَّحْمَنِ أَبَاهُ، وَهُوَ عِنْدَ ابْنِ زِيَادٍ، فَأَسَرَّ إِلَيْهِ بِذَلِكَ، فَأَخْبَرَ بِهِ مُحَمَّدٌ ابْنَ زِيَادٍ، فَقَالَ لَهُ ابْنُ زِيَادٍ: قُمْ فَأْتِنِي بِهِ السَّاعَةَ، وَبَعَثَ مَعَهُ عَمْرَو بْنَ عُبَيْدِ اللَّهِ بْنِ عَبَّاسٍ السُّلَمِيَّ فِي سَبْعِينَ مِنْ قَيْسٍ حَتَّى أَتَوُا الدَّارَ الَّتِي فِيهَا ابْنُ عَقِيلٍ. فَلَمَّا سَمِعَ الْأَصْوَاتَ عَرَفَ أَنَّهُ قَدْ أُتِيَ، فَخَرَجَ إِلَيْهِمْ بِسَيْفِهِ حَتَّى أَخْرَجَهُمْ مِنَ الدَّارِ، ثُمَّ عَادُوا إِلَيْهِ فَحَمَلَ عَلَيْهِمْ فَأَخْرَجَهُمْ مِرَارًا، وَضَرَبَ بُكَيْرُ بْنُ حُمْرَانَ الْأَحْمَرِيُّ فَمَ مُسْلِمٍ فَقَطَعَ شَفَتَهُ الْعُلْيَا وَسَقَطَتْ ثَنِيَّتَاهُ، وَضَرَبَهُ مُسْلِمٌ عَلَى رَأْسِهِ وَثَنَّى بِأُخْرَى عَلَى حَبْلِ الْعَاتِقِ كَادَتْ تَطَّلِعُ عَلَى جَوْفِهِ، فَلَمَّا رَأَوْا ذَلِكَ أَشْرَفُوا عَلَى سَطْحِ الْبَيْتِ وَجَعَلُوا يَرْمُونَهُ بِالْحِجَارَةِ وَيُلْهِبُونَ النَّارَ فِي الْقَصَبِ وَيُلْقُونَهَا عَلَيْهِ. فَلَمَّا رَأَى ذَلِكَ خَرَجَ عَلَيْهِمْ بِسَيْفِهِ فَقَاتَلَهُمْ فِي السِّكَّةِ، فَقَالَ لَهُ مُحَمَّدُ بْنُ الْأَشْعَثِ: لَكَ الْأَمَانُ فَلَا تَقْتُلْ نَفْسَكَ ! فَأَقْبَلَ يُقَاتِلُهُمْ وَهُوَ يَقُولُ: أَقْسَمْتُ لَا أُقْتَلُ إِلَّا حُرًّا وَإِنْ رَأَيْتُ الْمَوْتَ شَيْئًا نُكْرًا أَوْ يَخْلِطُ الْبَارِدُ سُخْنًا مُرًّا رَدَّ شُعَاعَ الشَّمْسِ فَاسْتَقَرَّا كُلُّ امْرِئٍ يَوْمًا يُلَاقِي شَرًّا أَخَافُ أَنْ أُكْذَبَ أَوْ أُغَرًّا فَقَالَ لَهُ مُحَمَّدٌ: إِنَّكَ لَا تُكْذَبُ وَلَا تُخْدَعُ، الْقَوْمُ بَنُو عَمِّكَ وَلَيْسُوا بِقَاتِلِيكَ وَلَا ضَارِبِيكَ. وَكَانَ قَدْ أُثْخِنَ بِالْحِجَارَةِ وَعَجَزَ عَنِ الْقِتَالِ، فَأَسْنَدَ ظَهْرَهُ إِلَى حَائِطِ تِلْكَ الدَّارِ، فَآمَنَهُ ابْنُ الْأَشْعَثِ وَالنَّاسُ غَيْرَ عَمْرِو بْنِ عُبَيْدِ اللَّهِ السُّلَمِيِّ فَإِنَّهُ قَالَ: لَا نَاقَةَ لِي فِي هَذَا وَلَا جَمَلَ، وَأُتِيَ بِبَغْلَةٍ فَحُمِلَ عَلَيْهَا وَانْتَزَعُوا سَيْفَهُ، فَكَأَنَّهُ أَيِسَ مِنْ نَفْسِهِ، فَدَمَعَتْ عَيْنَاهُ ثُمَّ قَالَ: هَذَا أَوَّلُ الْغَدْرِ. قَالَ مُحَمَّدٌ: أَرْجُو أَنْ لَا يَكُونَ عَلَيْكَ بَأْسٌ. قَالَ: وَمَا هُوَ إِلَّا الرَّجَاءُ، أَيْنَ أَمَانُكُمْ ؟ ثُمَّ بَكَى فَقَالَ لَهُ عَمْرُو بْنُ عُبَيْدِ اللَّهِ بْنِ عَبَّاسٍ السُّلَمِيُّ: مَنْ يَطْلُبُ مِثْلَ الَّذِي تَطْلُبُ إِذَا نَزَلَ بِهِ مِثْلُ الَّذِي نَزَلَ بِكَ لَمْ يَبْكِ ؟ ! فَقَالَ: مَا أَبْكِي لِنَفْسِي وَلَكِنِّي أَبْكَى لِأَهْلِي الْمُنْقَلِبِينَ إِلَيْكُمْ، أَبْكِي لِلْحُسَيْنِ وَآلِ الْحُسَيْنِ. طلب مسلم بن عقيل من محمد بن الأشعث بإخبار الحسين بما حدث له وإثنائه عن القدوم إلى الكوفة ثُمَّ قَالَ لِمُحَمَّدِ بْنِ الْأَشْعَثِ: إِنِّي أَرَاكَ سَتَعْجِزُ عَنْ أَمَانِي فَهَلْ تَسْتَطِيعُ أَنْ تَبْعَثَ مِنْ عِنْدِكَ رَجُلًا يُخْبِرُ الْحُسَيْنَ بِحَالِي وَيَقُولُ لَهُ عَنِّي لِيَرْجِعْ بِأَهْلِ بَيْتِهِ وَلَا يَغُرُّهُ أَهْلُ الْكُوفَةِ فَإِنَّهُمْ أَصْحَابُ أَبِيكَ الَّذِينَ كَانَ يَتَمَنَّى فِرَاقَهُمْ بِالْمَوْتِ أَوِ الْقَتْلِ ؟ فَقَالَ لَهُ ابْنُ الْأَشْعَثِ: وَاللَّهِ لَأَفْعَلَنَّ ! ثُمَّ كَتَبَ بِمَا قَالَ مُسْلِمٌ إِلَى الْحُسَيْنِ، فَلَقِيَهُ الرَّسُولُ بِزُبَالَةَ فَأَخْبَرَهُ، فَقَالَ: كُلَّمَا قُدِّرَ نَازِلٌ عِنْدَ اللَّهِ نَحْتَسِبُ أَنْفُسَنَا وَفَسَادَ أُمَّتِنَا . وَكَانَ سَبَبُ مَسِيرِهِ مِنْ مَكَّةَ كِتَابُ مُسْلِمٍ إِلَيْهِ يُخْبِرُهُ أَنَّهُ بَايَعَهُ ثَمَانِيَةَ عَشَرَ أَلْفًا وَيَسْتَحِثُّهُ لِلْقُدُومِ. وَأَمَّا مُسْلِمٌ فَإِنَّ مُحَمَّدًا قَدِمَ بِهِ الْقَصْرَ، وَدَخَلَ مُحَمَّدٌ عَلَى عُبَيْدِ اللَّهِ فَأَخْبَرَهُ وَأَمَانَهُ لَهُ، فَقَالَ لَهُ عُبَيْدُ اللَّهِ: مَا أَنْتَ وَالْأَمَانُ ! مَا أَرْسَلْنَاكَ لِتُؤَمِّنَهُ إِنَّمَا أَرْسَلْنَاكَ لِتَأْتِيَنَا بِهِ ! فَسَكَتَ مُحَمَّدٌ، وَلَمَّا جَلَسَ مُسْلِمٌ عَلَى بَابِ الْقَصْرِ رَأَى جَرَّةً فِيهَا مَاءٌ بَارِدٌ، فَقَالَ: اسْقُونِي مِنْ هَذَا الْمَاءِ. فَقَالَ لَهُ مُسْلِمُ بْنُ عَمْرٍو الْبَاهِلِيِّ: أَتُرَاهَا مَا أَبْرَدَهَا ! وَاللَّهِ لَا تَذُوقُ مِنْهَا قَطْرَةً حَتَّى تَذُوقَ الْحَمِيمَ فِي نَارِ جَهَنَّمَ ! فَقَالَ لَهُ ابْنُ عَقِيلٍ: مَنْ أَنْتَ ؟ قَالَ: أَنَا مَنْ عَرَفَ الْحَقَّ إِذْ تَرَكْتَهُ، وَنَصَحَ الْأُمَّةَ وَالْإِمَامَ إِذْ غَشَشْتَهُ، وَسَمِعَ وَأَطَاعَ إِذْ عَصَيْتَهُ، أَنَا مُسْلِمُ بْنُ عَمْرٍو. فَقَالَ لَهُ ابْنُ عَقِيلٍ: لِأُمِّكَ الثَّكْلُ مَا أَجَفَاكَ وَأَفَظَّكَ وَأَقْسَى قَلْبَكَ وَأَغْلَظَكَ ! أَنْتَ يَا ابْنَ بَاهِلَةَ أَوْلَى بِالْحَمِيمِ وَالْخُلُودِ فِي نَارِ جَهَنَّمَ مِنِّي ! قَالَ: فَدَعَا عُمَارَةُ بْنُ عُقْبَةَ بِمَاءٍ بَارِدٍ فَصُبَّ لَهُ فِي قَدَحٍ فَأَخَذَ لِيَشْرَبَ فَامْتَلَأَ الْقَدَحُ دَمًا، فَفَعَلَ ذَلِكَ ثَلَاثًا، فَقَالَ: لَوْ كَانَ مِنَ الرِّزْقِ الْمَقْسُومِ شَرِبْتُهُ. وَأُدْخِلَ عَلَى ابْنِ زِيَادٍ فَلَمْ يُسَلِّمْ عَلَيْهِ بِالْإِمَارَةِ، فَقَالَ لَهُ الْحَرَسِيُّ: أَلَا تُسَلِّمُ عَلَى الْأَمِيرِ ؟ فَقَالَ: إِنْ كَانَ يُرِيدُ قَتْلِي فَمَا سَلَامِي عَلَيْهِ، وَإِنْ كَانَ لَا يُرِيدُ قَتْلِي فَلْيَكْثُرَنَّ تَسْلِيمِي عَلَيْهِ. فَقَالَ لَهُ ابْنُ زِيَادٍ: لَعَمْرِي لَتُقْتَلَنَّ ! فَقَالَ: كَذَلِكَ ؟ قَالَ نَعَمْ. قَالَ: فَدَعْنِي أُوصِي إِلَى بَعْضِ قَوْمِي. قَالَ: افْعَلْ. فَقَالَ لِعَمْرِو بْنِ سَعْدٍ: إِنَّ بَيْنِي وَبَيْنَكَ قَرَابَةً وَلِي إِلَيْكَ حَاجَةٌ وَهِيَ سِرٌّ، فَلَمْ يُمْكِنْهُ مِنْ ذِكْرِهَا، فَقَالَ لَهُ ابْنُ زِيَادٍ: لَا تَمْتَنِعْ مِنْ حَاجَةِ ابْنِ عَمِّكَ. فَقَامَ مَعَهُ فَقَالَ: إِنَّ عَلَيَّ بِالْكُوفَةِ دَيْنًا اسْتَدَنْتُهُ مُنْذُ قَدِمْتُ الْكُوفَةَ سَبْعَمِائَةِ دِرْهَمٍ فَاقْضِهَا عَنِّي وَانْظُرْ جُثَّتِي فَاسْتَوْهِبْهَا فَوَارِهَا وَابْعَثْ إِلَى الْحُسَيْنِ مَنْ يَرُدُّهُ. فَقَالَ عُمَرُ لِابْنِ زِيَادٍ: إِنَّهُ قَالَ كَذَا وَكَذَا فَقَالَ ابْنُ زِيَادٍ: لَا يَخُونُكَ الْأَمِينُ وَلَكِنْ قَدْ يُؤْتَمَنُ الْخَائِنُ، أَمَّا مَالُكَ فَهُوَ لَكَ تَصْنَعُ بِهِ مَا شِئْتَ، وَأَمَّا الْحُسَيْنُ فَإِنْ لَمْ يُرِدْنَا لَمْ نُرِدْهُ، وَإِنْ أَرَادَنَا لَمْ نَكُفَّ عَنْهُ، وَأَمَّا جُثَّتُهُ فَإِنَّا لَنْ نُشَفِّعَكَ فِيهَا، وَقِيلَ إِنَّهُ قَالَ: أَمَّا جُثَّتُهُ فَإِنَّا إِذَا قَتَلْنَاهُ لَا نُبَالِي مَا صُنِعَ بِهَا. ثُمَّ قَالَ لِمُسْلِمٍ: يَا ابْنَ عَقِيلٍ أَتَيْتَ النَّاسَ وَأَمْرُهُمْ جَمِيعٌ وَكَلِمَتُهُمْ وَاحِدَةٌ لِتُشَتِّتَ بَيْنِهِمْ وَتُفَرِّقَ كَلِمَتَهُمْ ! فَقَالَ: كَلَّا وَلَكِنَّ أَهْلَ هَذَا الْمِصْرِ زَعَمُوا أَنَّ أَبَاكَ قَتَلَ خِيَارَهُمْ وَسَفَكَ دِمَاءَهُمْ وَعَمِلَ فِيهِمْ أَعْمَالَ كِسْرَى وَقَيْصَرَ فَأَتَيْنَاهُمْ لِنَأْمُرَ بِالْعَدْلِ وَنَدْعُوَ إِلَى حُكْمِ الْكِتَابِ وَالسُّنَّةِ. فَقَالَ: وَمَا أَنْتَ وَذَاكَ يَا فَاسِقُ ؟ أَلَمْ يَكُنْ يُعْمَلُ بِذَلِكَ فِيهِمْ إِذْ أَنْتَ تَشْرَبُ الْخَمْرَ بِالْمَدِينَةِ ؟ قَالَ: أَنَا أَشْرَبُ الْخَمْرَ ! وَاللَّهِ إِنَّ اللَّهَ يَعْلَمُ أَنَّكَ تَعْلَمُ أَنَّكَ غَيْرُ صَادِقٍ، وَأَنِّي لَسْتُ كَمَا ذَكَرْتَ، وَإِنَّ أَحَقَّ النَّاسِ بِشُرْبِ الْخَمْرِ مِنِّي مَنْ يَلَغُ فِي دِمَاءِ الْمُسْلِمِينَ، فَيَقْتُلُ النَّفْسَ الَّتِي حَرَّمَ اللَّهُ قَتْلَهَا عَلَى الْغَضَبِ وَالْعَدَاوَةِ، وَهُوَ يَلْهُو وَيَلْعَبُ كَأَنَّهُ لَمْ يَصْنَعْ شَيْئًا. فَقَالَ لَهُ ابْنُ زِيَادٍ: قَتَلَنِي اللَّهُ إِنْ لَمْ أَقْتُلْكَ قِتْلَةً لَمْ يُقْتَلْهَا أَحَدٌ فِي الْإِسْلَامِ ! قَالَ: أَمَا إِنَّكَ أَحَقُّ مَنْ أَحْدَثَ فِي الْإِسْلَامِ مَا لَيْسَ فِيهِ، أَمَا إِنَّكَ لَا تَدَعُ سُوءَ الْقِتْلَةِ وَقُبْحَ الْمُثْلَةِ وَخُبْثَ السِّيرَةِ وَلُؤْمَ الْغَلَبَةِ وَلَا أَحَدَ مِنَ النَّاسِ أَحَقُّ بِهَا مِنْكَ. فَشَتَمَهُ ابْنُ زِيَادٍ وَشَتَمَ الْحُسَيْنَ وَعَلِيًّا وَعَقِيلًا، فَلَمْ يُكَلِّمْهُ مُسْلِمٌ. قتل مسلم بن عقيل ثُمَّ أَمَرَ بِهِ فَأُصْعِدَ فَوْقَ الْقَصْرِ لِتُضْرَبَ رَقَبَتُهُ وَيُتْبِعُوا رَأْسَهُ جَسَدَهُ، فَقَالَ مُسْلِمٌ لِابْنِ الْأَشْعَثِ: وَاللَّهِ لَوْلَا أَمَانُكَ مَا اسْتَسْلَمْتُ، قُمْ بِسَيْفِكَ دُونِي، قَدْ أَخَفَرْتُ ذِمَّتَكَ. فَأُصْعِدَ مُسْلِمٌ فَوْقَ الْقَصْرِ وَهُوَ يَسْتَغْفِرُ وَيُسَبِّحُ، وَأُشْرِفَ بِهِ عَلَى مَوْضِعِ الْحَدَّائِينَ فَضُرِبَتْ عُنُقُهُ، وَكَانَ الَّذِي قَتَلَهُ بُكَيْرُ بْنُ حُمْرَانَ الَّذِي ضَرَبَهُ مُسْلِمٌ، ثُمَّ أَتْبَعَ رَأْسَهُ جَسَدَهُ. فَلَمَّا نَزَلَ بُكَيْرٌ قَالَ لَهُ ابْنُ زِيَادٍ: مَا كَانَ يَقُولُ وَأَنْتُمْ تَصْعَدُونَ بِهِ ؟ قَالَ: كَانَ يُسَبِّحُ وَيَسْتَغْفِرُ، ( فَلَمَّا أَدْنَيْتُهُ لِأَقْتُلَهُ ) قُلْتُ لَهُ: ادْنُ مِنِّي، الْحَمْدُ لِلَّهِ الَّذِي ( أَمْكَنَ مِنْكَ ) وَأَقَادَنِي مِنْكَ ! فَضَرَبْتُهُ ضَرْبَةً لَمْ تُغْنِ شَيْئًا، فَقَالَ: أَمَا تَرَى فِي خَدْشٍ تَخْدِشُنِيهِ وَفَاءً مِنْ دَمِكَ أَيُّهَا الْعَبْدُ ؟ فَقَالَ ابْنُ زِيَادٍ: وَفَخْرًا عِنْدَ الْمَوْتِ ! قَالَ: ثُمَّ ضَرَبْتُهُ الثَّانِيَةَ فَقَتَلْتُهُ. وَقَامَ مُحَمَّدُ بْنُ الْأَشْعَثِ فَكَلَّمُ ابْنَ زِيَادٍ فِي هَانِئٍ وَقَالَ لَهُ: قَدْ عَرَفْتَ مَنْزِلَتَهُ فِي الْمِصْرِ وَبَيْتَهُ، وَقَدْ عَلِمَ قَوْمُهُ أَنِّي أَنَا وَصَاحِبِي سُقْنَاهُ إِلَيْكَ، فَأَنْشُدُكَ اللَّهَ لَمَا وَهَبْتَهُ لِي فَإِنِّي أَكْرَهُ عَدَاوَةَ قَوْمِهِ: فَوَعَدَهُ أَنْ يَفْعَلَ. فَلَمَّا كَانَ مِنْ مُسْلِمٍ مَا كَانَ، بَدَا لَهُ فَأَمَرَ بِهَانِئٍ حِينَ قُتِلَ مُسْلِمٌ فَأُخْرِجَ إِلَى السُّوقِ فَضُرِبَتْ عُنُقُهُ، قَتَلَهُ مَوْلًى تُرْكِيٌّ لَابْنِ زِيَادٍ، قَالَ: فَبَصُرَ بِهِ عَبْدُ الرَّحْمَنِ بْنُ الْحُصَيْنِ الْمُرَادِيُّ بَعْدَ ذَلِكَ بِخَازِرٍ مَعَ ابْنِ زِيَادٍ فَقَتَلَهُ. فَقَالَ عَبْدُ اللَّهِ بْنُ الزَّبِيرِ الْأَسَدِيُّ فِي قَتْلِ هَانِئٍ وَمُسْلِمٍ، وَقِيلَ قَالَهُ الْفَرَزْدَقُ، ( الزَّبِيرُ بِفَتْحِ الزَّايِ وَكَسْرِ الْبَاءِ الْمُوَحَّدَةِ ): فَإِنْ كُنْتِ لَا تَدْرِينَ مَا الْمَوْتُ فَانْظُرِي إِلَى هَانِئٍ فِي السُّوقِ وَابْنِ عَقِيلِ إِلَى بَطَلٍ قَدْ هَشَّمَ السَّيْفُ وَجْهَهُ وَآخَرَ يَهْوِي مِنْ طَمَارِ قَتِيلِ وَهِيَ أَبْيَاتٌ. وَبَعَثَ ابْنُ زِيَادٍ بِرَأْسَيْهِمَا إِلَى يَزِيدَ، فَكَتَبَ إِلَيْهِ يَزِيدُ يَشْكُرُهُ وَيَقُولُ لَهُ: وَقَدْ بَلَغَنِي أَنَّ الْحُسَيْنَ قَدْ تَوَجَّهَ نَحْوَ الْعِرَاقِ، فَضَعِ الْمَرَاصِدَ وَالْمَسَالِحَ وَاحْتَرِسْ وَاحْبِسْ عَلَى التُّهْمَةِ وَخُذْ عَلَى الظِّنَّةِ، غَيْرَ أَنْ لَا تَقْتُلَ إِلَّا مَنْ قَاتَلَكَ. وَقِيلَ: وَكَانَ مَخْرَجُ ابْنِ عَقِيلٍ بِالْكُوفَةِ لِثَمَانِي لَيَالٍ مَضَيْنَ مِنْ ذِي الْحِجَّةِ سَنَةَ سِتِّينَ، وَقِيلَ: لِتَسَعٍ مَضَيْنَ مِنْهُ، قِيلَ وَكَانَ فِيمَنْ خَرَجَ مَعَهُ الْمُخْتَارُ بْنُ أَبِي عُبَيْدٍ وَعَبْدُ اللَّهِ بْنُ الْحَارِثِ بْنِ نَوْفَلٍ، فَطَلَبَهُمَا ابْنُ زِيَادٍ وَحَبَسَهُمَا، وَكَانَ فِيمَنْ قَاتَلَ مُسْلِمًا مُحَمَّدُ بْنُ الْأَشْعَثِ وَشَبَثُ بْنُ رِبْعِيٍّ التَّمِيمِيُّ وَالْقَعْقَاعُ بْنُ شَوْرٍ، وَجَعَلَ شَبَثٌ يَقُولُ: انْتَظِرُوا بِهِمُ اللَّيْلَ يَتَفَرَّقُوا، فَقَالَ لَهُ الْقَعْقَاعُ: إِنَّكَ قَدْ سَدَدْتَ عَلَيْهِمْ وَجْهَ مَهْرَبِهِمْ فَافْرُجْ لَهُمْ يَتَفَرَّقُوا.
✧ The correspondence of the Kufans with al-Ḥusayn b. ʿAlī to come to them and the killing of Muslim b. ʿAqīl When al-Ḥusayn left al-Madīnah for Makkah, ʿAbd Allāh b. Muṭīʿ met him and said to him: May I be your ransom! Where do you intend to go? He said: For now, Makkah; after that, I will seek guidance from God. He said: May God choose what is best for you and make us your ransom! When you reach Makkah, beware of approaching al-Kūfah, for it is an ill-omened city; there your father was killed, your brother was forsaken, and he was struck by a stab that nearly cost him his life. Keep to the Sanctuary, for you are the lord of the Arabs, and no one among the people of the Ḥijāz can rival you; people will rally to you from every side. Do not leave the Sanctuary, may my paternal and maternal uncles be your ransom! By God, if you perish, we will surely be enslaved after you. He proceeded until he alighted in Makkah, and its people kept coming to him, along with the pilgrims and people from all horizons who were there. Ibn al-Zubayr was there, keeping close to the side of the Kaʿbah, standing in prayer by it most of the day and circumambulating; he would visit al-Ḥusayn among those who visited him and continually offer him advice. He was the most burdensome of God's creatures to Ibn al-Zubayr, because the people of the Ḥijāz would not pledge allegiance to him as long as al-Ḥusayn remained in the land. When the people of al-Kūfah learned of Muʿāwiyah's death and the refusal of al-Ḥusayn, Ibn ʿUmar, and Ibn al-Zubayr to give allegiance, they spread rumors about Yazīd, and the Shīʿah gathered in the house of Sulaymān b. Ṣurad al-Khuzāʿī. They mentioned al-Ḥusayn's journey to Makkah, and that letters had been pouring in to him from the lands of Iraq inviting him to come to them, once they learned of Muʿāwiyah's death, Yazīd's succession, and al-Ḥusayn's flight to Makkah to avoid pledging allegiance to Yazīd. The first to arrive before him were ʿAbd Allāh b. Sabʿ al-Hamdānī and ʿAbd Allāh b. Wāl, bringing a letter of greeting and congratulation on Muʿāwiyah's death. They came to al-Ḥusayn when ten nights of Ramaḍān of this year had passed. Then they sent after them a group, including Qays b. Mushir al-Ṣaydāwī, ʿAbd al-Raḥmān b. ʿAbd Allāh b. al-Kawwāʾ al-Arḥabī, and ʿUmārah b. ʿAbd Allāh al-Salūlī, carrying about one hundred and fifty letters to al-Ḥusayn. Then they sent Hāniʾ b. Hāniʾ al-Sabīʿī and Saʿīd b. ʿAbd Allāh al-Ḥanafī, with a letter urging haste in coming to them. Also writing to him were Shabath b. Ribʿī, Ḥajjār b. Abjar, Yazīd b. al-Ḥārith b. Ruwaym, ʿAzrah b. Qays, ʿAmr b. Ḥajjāj al-Zubaydī, and Muḥammad b. ʿUmayr b. Yaḥyā al-Tamīmī: To proceed: The pasture has become green, the fruits have ripened, and the wells have overflowed; so if you wish, come to an army already mustered for you. Peace be upon you. All the messengers with their letters gathered before al-Ḥusayn, urging him to come to them so they could pledge allegiance to him in place of Yazīd b. Muʿāwiyah. In their letters they mentioned their joy at Muʿāwiyah's death, reviled him, spoke against his rule, and said they had not pledged allegiance to anyone yet, and that they were awaiting his arrival to put him first over themselves. Al-Ḥusayn wrote back to them when the letters had gathered before him: To proceed: I have understood all that you have related. I am sending to you my brother, my cousin, and the trusted one of my household, Muslim b. ʿAqīl, and I have ordered him to write to me about your situation, your affairs, and your views. If he writes to me that the opinion of your leaders and those of sound judgment among you has agreed upon the same as what your messengers have brought, I will come to you soon, if God wills. By my life, the imam is none other than one who acts according to the Book, upholds justice, and professes the true religion. Peace. The arrival of Yazīd b. Nabīṭ and his two sons to al-Ḥusayn in Makkah. Some Shīʿah gathered in al-Baṣrah in the house of a woman of ʿAbd al-Qays called Māriyah bt. Saʿd, who was a Shīʿī; her house was their meeting place where they conversed. Yazīd b. Nubayṭ resolved to set out to al-Ḥusayn. He was of ʿAbd al-Qays and had ten sons. He said: Which of you will go out with me? Two of his sons went with him: ʿAbd Allāh and ʿUbayd Allāh. They traveled and arrived before him in Makkah, then marched with him and were killed with him. Then al-Ḥusayn summoned Muslim b. ʿAqīl and sent him toward al-Kūfah, ordering him to fear God, keep his affair secret, and act gently; if he saw the people gathered in his favor, he should hasten to inform him of that. Muslim set out to al-Madīnah, prayed in the mosque of the Messenger of God ﷺ, bade farewell to his family, and hired two guides from Qays. They set out with him, but lost the way and became thirsty; the two guides died of thirst after telling Muslim: This is the way to water. Muslim wrote to al-Ḥusayn: I set out to al-Madīnah and hired two guides, but they lost the way and were overcome by thirst and died. We went on until we reached water, and we barely survived with the last breath of life. That water is at a place called al-Maḍīq in Baṭn al-Khubayt. I have taken it as a bad omen; if you see fit, excuse me and send someone else. Al-Ḥusayn wrote back to him: To proceed: I fear that nothing has prompted you to write to me except cowardice. Go on your way. Peace. The arrival of Muslim b. ʿAqīl in al-Kūfah and the sermon of al-Nuʿmān b. Bashīr. Muslim traveled until he reached al-Kūfah and stayed in the house of al-Mukhtār—or, it is said, elsewhere. The Shīʿah began to frequent him. Whenever a group of them gathered around him, he read to them al-Ḥusayn's letter, and they wept and pledged to fight and support him. The Shīʿah kept coming to him until his location became known. That reached al-Nuʿmān b. Bashīr, the governor of al-Kūfah, so he ascended the pulpit and said: To proceed: Do not hasten into strife and division, for in them men perish, blood is shed, and property is seized. He was forbearing and devout, loving peace. Then he said: I will not fight those who do not fight me, nor pounce upon those who do not pounce upon me; I will not rouse your sleeping, nor provoke you, nor seize anyone on suspicion, conjecture, or accusation. But if you show your hostility, break your pledge, and oppose your imam, then by God, besides whom there is no deity, I will strike you with my sword as long as its hilt remains in my hand, even if none of you supports or helps me. Indeed, I hope that those among you who know the truth are more numerous than those whom falsehood leads astray. ʿAbd Allāh b. Muslim b. Saʿīd al-Ḥaḍramī, an ally of Banū Umayyah, rose to him and said: Nothing can mend what you see except harshness. What you are upon is the view of the weak. He replied: That I be among the weak in obedience to God is dearer to me than being among the mighty in disobedience to God. Then he descended. ʿAbd Allāh b. Muslim wrote to Yazīd informing him of Muslim b. ʿAqīl's arrival in al-Kūfah and the people's pledge to him, saying: If you have any need in al-Kūfah, send there a strong man to carry out your orders and act as you would against your enemy, for al-Nuʿmān is a weak man—or he pretends to be weak. He was the first to write to him. Then ʿUmārah b. al-Walīd b. ʿUqbah and ʿAmr b. Saʿd b. Abī Waqqāṣ wrote to him in similar terms. When the letters gathered before Yazīd, he summoned Sarjūn, the freedman of Muʿāwiyah, read the letters to him, and consulted him about whom to appoint over al-Kūfah. Yazīd was angry with ʿUbayd Allāh b. Ziyād. Sarjūn said to him: What would you think if Muʿāwiyah were brought back to life—would you follow his advice? He said: Yes. He said: Then bring out ʿUbayd Allāh's appointment over al-Kūfah. He said: This is Muʿāwiyah's opinion; he died having ordered this document. Yazīd's appointment of ʿUbayd Allāh b. Ziyād over al-Kūfah and al-Baṣrah. He adopted his advice and combined al-Kūfah and al-Baṣrah under ʿUbayd Allāh, writing his appointment and sending it to him with Muslim b. ʿAmr al-Bāhilī, the father of Qutaybah, ordering him to seek out Muslim b. ʿAqīl and to kill or banish him. When the letter reached ʿUbayd Allāh, he was ordered to prepare to set out the next day. Al-Ḥusayn had written a single letter to the notables of the people of al-Baṣrah. He wrote to Mālik b. Mismaʿ al-Bakrī, al-Aḥnaf b. Qays, al-Mundhir b. al-Jārūd, Masʿūd b. ʿAmr, Qays b. al-Haytham, and ʿUmar b. ʿAbd Allāh b. Maʿmar, inviting them to the Book of God and the Sunnah of His Messenger, saying that the Sunnah had died and innovation had been revived. All of them concealed his letter except al-Mundhir b. al-Jārūd, who feared it might be a plot from Ibn Ziyād, so he brought the messenger and the letter to him. He struck off the messenger's head, then addressed the people, saying: To proceed: By God, the difficult she-camel is not yoked to me, nor are battle cries raised against me. I am a punishment to those who oppose me and an arrow against those who fight me; the rock is fair to those who shoot at it. O people of al-Baṣrah, the Commander of the Faithful has appointed me over al-Kūfah, and I am leaving for it in the morning. I have appointed my brother ʿUthmān b. Ziyād as my deputy over you. Beware of opposition and rumor-mongering. By God, if I hear of any man among you opposing, I will kill him, his ʿarīf, and his patron, and I will seize the nearest for the farthest until you straighten out and there is no opponent or dissenter among you. I am Ibn Ziyād; I resemble him more than anyone who has trod the pebbles, and no maternal uncle or cousin has drawn away my likeness. Then he left al-Baṣrah with Muslim b. ʿAmr al-Bāhilī, Sharīk b. al-Aʿwar al-Ḥārithī, his retinue, and his household. Sharīk was a Shīʿī—it is said he had five hundred men with him, but they fell away from him one by one; the first to fall away was Sharīk. They hoped he would stop for them and that al-Ḥusayn would precede him to al-Kūfah, but he did not stop for any of them until he entered al-Kūfah alone. He passed by gatherings, and they did not doubt that he was al-Ḥusayn, so they said: Welcome, O son of the Messenger of God! But he did not speak to them. People came out to him from their houses, and what he saw of them displeased him. Al-Nuʿmān heard and locked his door, not doubting that it was al-Ḥusayn. ʿUbayd Allāh reached him with the crowds shouting, and al-Nuʿmān said to him: I adjure you by God—will you not leave me alone? By God, I will not surrender my trust to you, and I have no need to fight you. ʿUbayd Allāh drew near and said: Open—may you never open! A man behind him heard this and went back to the people, saying: It is the son of Marjānah. Al-Nuʿmān opened for him, and he entered; they locked the gate and the people dispersed. In the morning he sat on the pulpit—or, it is said, he addressed them that same day—and said: To proceed: The Commander of the Faithful has appointed me over your city, your frontier, and your revenues, and has ordered me to do justice to your wronged, give to your deprived, be kind to those of you who obey, and be severe with your doubters and disobedient. I will follow his command among you and carry out his covenant. I will be like a devoted father to your well-doers and like a full brother to your obedient; my sword and my whip are for those who abandon my command and violate my covenant. Let every man look out for himself. Then he descended and dealt harshly with the ʿurafāʾ and the people, saying: Write down for me the strangers, those among you who are wanted by the Commander of the Faithful, and those among you of the Ḥarūriyyah and people of suspicion whose opinion is dissent and discord. Whoever writes them down for me is absolved, and whoever does not write down anyone must guarantee for us that in his ʿirāfah no one will oppose us or rebel against us. Whoever fails to do so, protection is withdrawn from him, and his blood and property are lawful to us. Any ʿarīf in whose ʿirāfah someone sought by the Commander of the Faithful is found and who does not report him to us will be crucified at the door of his house, that ʿirāfah will be struck off the stipend rolls, and he will be sent to al-Zārah in ʿUmān. Then he descended. Muslim heard of ʿUbayd Allāh's speech, so he left the house of al-Mukhtār and went to the house of Hāniʾ b. ʿUrwah al-Murādī, entered his gate, and called for Hāniʾ. He came out to him, and when he saw him, he disliked his presence. Muslim said to him: I have come to you seeking your protection and hospitality. Hāniʾ said: You have asked of me something excessive. Were it not that you have entered my house, I would wish you to leave me; but I am bound by that to protect you. Enter. So he sheltered him, and the Shīʿah came to him in Hāniʾ's house. Ibn Ziyād summoned a freedman of his, gave him three thousand dirhams, and said: Seek out Muslim b. ʿAqīl and his companions; meet them and give them this money, telling them you are one of them, and learn their news. He did so and came to Muslim b. ʿAwsajah al-Asadī in the mosque, and heard people saying: This one is pledging allegiance to al-Ḥusayn, while he was praying. When he finished his prayer, he said to him: O ʿAbd Allāh, I am a man from the people of Syria whom God has blessed with love for the people of this House. Here are three thousand dirhams; I intended to meet a man of them who, I have heard, has come to al-Kūfah to pledge allegiance to the son of the daughter of the Messenger of God ﷺ. I heard some people say that you know the affair of this House, and I have come to you so that you may take the money and bring me to your companion that I may pledge allegiance to him. If you wish, you may take my pledge to him before I meet him. He said: I am pleased that you have come to me, so that you may attain what you love and God may support through you the family of His Prophet. But it distresses me that people have come to know this affair of mine before it is complete, out of fear of this tyrant and his power. So he took his pledge and the strongest covenants that he would be sincere and keep secrecy, and he came to him for several days to bring him to Muslim b. ʿAqīl. Hāniʾ b. ʿUrwah fell ill, and ʿUbayd Allāh came to visit him. ʿUmārah b. ʿAbd al-Salūlī said to him: Our gathering and our plan are to kill this tyrant. God has given you the opportunity, so kill him. Hāniʾ said: I do not like him to be killed in my house. Ibn Ziyād came and sat with him, then left. Only a week passed before Sharīk b. al-Aʿwar fell ill. He had been staying with Hāniʾ and was esteemed by Ibn Ziyād and other commanders; he was a strong Shīʿī and had fought at Ṣiffīn with ʿAmmār. ʿUbayd Allāh sent to him: I am coming to visit you this evening. He said to Muslim: This wicked man is coming to visit me in the evening. When he sits down, go out and kill him, then sit in the palace; no one will stand between you and it. If I recover from my illness, I will go to al-Baṣrah to deal with its affair for you. In the evening, ʿUbayd Allāh came, and Muslim b. ʿAqīl rose to enter, but Sharīk said to him: Do not miss him when he sits. Hāniʾ b. ʿUrwah said: I do not like him to be killed in my house. ʿUbayd Allāh came and sat, asking Sharīk about his illness at length. When Sharīk saw that Muslim was not coming out, he feared he would miss the opportunity and began to say: Why do you look at Salmā and not greet her? Give me to drink of it, even if my soul is in it. He said that two or three times, then ʿUbayd Allāh said: What is the matter with him? Do you think he is delirious? Hāniʾ said to him: Yes, this has been his habit before dawn until this hour of his, so he departed. It is also said that when Sharīk said, "Give me to drink of it," and mixed his words, Mihrān noticed it and winked at ʿUbayd Allāh, who leapt up. Sharīk said to him: O emir, I want to make a bequest to you. He said: I will return to you. Mihrān said to him: He intended to kill you. He said: How could that be, given my honoring of him and that we are in the house of Hāniʾ and my father's favor is with him? Mihrān said to him: It is as I told you. When Ibn Ziyād got up, Muslim b. ʿAqīl came out, and Sharīk said to him: What prevented you from killing him? He said: Two things: one of them was Hāniʾ's dislike that he be killed in his house; the other was a tradition that ʿAlī related from the Prophet ﷺ: "Faith restrains assassination, so no believer assassinates another believer." Hāniʾ said to him: If you had killed him, you would have killed a wicked, immoral, disbelieving, treacherous man! Sharīk remained after that for three days, then died, and ʿUbayd Allāh prayed over him. When ʿUbayd Allāh learned that Sharīk had incited Muslim to kill him, he said: By God, I will never pray over the funeral of an Iraqi again, and were it not that the grave of Ziyād is among them, I would exhume Sharīk. Then the client of Ibn Ziyād who had been sent with the money continued to go to Muslim b. ʿAwsajah after the death of Sharīk, and he brought him into Muslim b. ʿAqīl, who took his pledge and received his money. He kept going to them, learning their secrets and transmitting them to Ibn Ziyād. Hāniʾ had stopped coming to ʿUbayd Allāh, excusing himself on account of illness, so ʿUbayd Allāh summoned Muḥammad b. al-Ashʿath and Asmāʾ b. Khārijah—and it is also said that he summoned with them ʿAmr b. al-Ḥajjāj al-Zubaydī—and asked them about Hāniʾ and his absence. They said: He is ill. He said: I have heard that he sits at the door of his house and has recovered, so meet him and tell him not to neglect what he owes in this matter. They went to him and said: The emir has asked about you and said: If I knew he was ailing I would visit him. It has reached him that you sit at the door of your house, and he considers you slow. The ruler does not tolerate rudeness. We adjure you to ride with us. So he put on his clothes and rode with them. When he drew near the palace, he sensed evil and said to Ḥassān b. Asmāʾ b. Khārijah: O nephew, I fear this man. What do you think? He said: I do not fear anything for you, so do not give him a way against you. Asmāʾ knew nothing of what had happened. As for Muḥammad b. al-Ashʿath, he knew of it. He said: The group entered upon Ibn Ziyād with Hāniʾ among them. When Ibn Ziyād saw him, he said to Shurayḥ the judge: "One whose own feet have brought him to ruin has come to you." When he drew near, ʿUbayd Allāh said: I desire his life, and he desires my death. Your excuse from your friend from Murād. Ibn Ziyād had been honoring him, so Hāniʾ said: And what is that? He said: O Hāniʾ, what are these matters you have been plotting in your house against the Commander of the Faithful and the Muslims! You brought Muslim and admitted him into your house, and gathered weapons and men for him, and thought that would be hidden from me! He said: I did not do it. He said: Yes you did. The dispute between them lengthened, and Ibn Ziyād summoned that client of his, the spy. He came and stood before him, and he said: Do you know this man? He said: Yes. Hāniʾ realized that he had been a spy on them, and for a moment he was at a loss, then he recovered himself and said: Listen to me and believe me, for by God I will not lie to you. By God, I did not invite him, nor did I know anything of his affair until I saw him sitting at my door asking me to let him stay. I was ashamed to refuse him, and a duty of protection fell upon me, so I admitted him into my house and gave him hospitality. As for what you have heard of his affair, it happened, but if you wish I will give you now a pledge that will reassure you and a hostage who will be in your hand until I go and bring him out of my house and then return to you. He said: No, by God. You will never part from me until you bring him to me. He said: I will never bring you my guest for you to kill. When the talk grew long, Muslim b. ʿAmr al-Bāhilī stood up—there was no other Syrian or Basran in Kufa besides him—and said: Leave me alone with him so I may speak to him, because he saw his obstinacy. He took Hāniʾ aside to a place near Ibn Ziyād where they could see them, and said to him: O Hāniʾ, I adjure you by God not to kill yourself and bring calamity upon your people! This man is the cousin of the people, and they will not kill him or harm him, so hand him over to him. There is no disgrace or deficiency in that for you; you are merely handing him over to the ruler! He said: Yes, by God, there is disgrace and shame upon me in that. I will not hand over my guest while I am healthy, strong-armed, and have many helpers. By God, even if I were alone with no supporter, I would not hand him over until I die before that. Ibn Ziyād heard that and said: Bring him near me. They brought him near. He said: By God, you will bring him to me or I will strike your neck! He said: Then, by God, the flashing swords will increase around your house! He thought his clan would protect him. He said: Do you threaten me with flashing swords? It is also said that when Hāniʾ saw the man who was a spy for ʿUbayd Allāh, he knew that he had informed him of the news, so he said: O emir, what you have heard has happened, but I will not neglect your favor to me, and you are safe along with your family, so go wherever you wish. ʿUbayd Allāh bowed his head at that, while Mihrān stood at his head with a staff in his hand, and said: What humiliation! This weaver gives you security in your own authority! He said: Seize him. Mihrān seized Hāniʾ's two braids, and ʿUbayd Allāh took the rod and kept striking his nose, forehead, and cheek until he broke his nose and made the blood flow onto his clothes, and he scattered the flesh of his cheeks and forehead onto his beard until the rod broke. Hāniʾ reached for the hilt of a policeman's sword and pulled it, but he was prevented. ʿUbayd Allāh said to him: Are you a Ḥarūrī? You have made your own blood lawful, and your killing has become lawful for us. Then he ordered that he be thrown into a room and locked in. Asmāʾ b. Khārijah stood up to him and said: Release him, you traitor! You ordered us to bring the man to you, and when we brought him, you smashed his face, made his blood flow, and claimed you would kill him. ʿUbayd Allāh ordered that he be struck on the chest and shaken, then left alone, and he sat down. As for Ibn al-Ashʿath, he said: We accept whatever the emir decides, whether for us or against us. News reached ʿAmr b. al-Ḥajjāj that Hāniʾ had been killed, so he came with Madhḥij and they surrounded the palace, and he called out: I am ʿAmr b. al-Ḥajjāj, these are the horsemen of Madhḥij and their chiefs. We have not cast off obedience nor separated from the community. ʿUbayd Allāh said to Shurayḥ the judge, who was present: Go in to their companion, look at him, then go out to them and tell them that he is alive. Shurayḥ did so. When he entered upon him, Hāniʾ said to him: O for the Muslims! Has my clan perished? Where are the people of religion? Where are the people of support? Will they leave me to their enemy and the son of their enemy! He heard the clamor and said: O Shurayḥ, I think these are the voices of Madhḥij and my Shiʿa among the Muslims. If ten men came in to me, they would rescue me. Shurayḥ went out, accompanied by a spy whom Ibn Ziyād had sent. Shurayḥ said: Were it not for the presence of the spy, I would have conveyed Hāniʾ's words to them. When Shurayḥ went out to them, he said: I have looked at your companion, and he is alive and has not been killed. ʿAmr and his companions said: Since he has not been killed, praise be to God! Then they departed. Muslim b. ʿAqīl besieges ʿUbayd Allāh b. Ziyād in his palace The news reached Muslim b. ʿAqīl, and he called out to his companions: "O Mansūr, kill!"—that was their battle cry. Eighteen thousand had pledged allegiance to him, and around him in the houses were four thousand, and many people gathered to him. Muslim appointed ʿAbd Allāh b. ʿAzīz al-Kindī over the quarter of Kindah and said: Go ahead of me. He appointed Muslim b. ʿAwsajah al-Asadī over the quarter of Madhḥij and Asad, Abū Thumāmah al-Ṣāʾidī over the quarter of Tamīm and Hamdān, and al-ʿAbbās b. Jaʿdah al-Jadalī over the quarter of the city, and he advanced toward the palace. When Ibn Ziyād learned of his advance, he fortified himself in the palace. He locked the gate, and Muslim surrounded the palace. The mosque and the market filled with people, and they kept gathering until evening. ʿUbayd Allāh's situation became difficult, and he had with him in the palace only thirty men of the police and twenty men of the nobles, his household, and his clients. The nobles of the people began coming to Ibn Ziyād from the gate facing the house of the Byzantines, while the people cursed Ibn Ziyād and his father. Ibn Ziyād summoned Kathīr b. Shihāb al-Ḥārithī and ordered him to go out among those of Madhḥij who obeyed him, to move among the people, discourage them from Ibn ʿAqīl, and frighten them. He ordered Muḥammad b. al-Ashʿath to go out among those of Kindah and Ḥaḍramawt who obeyed him and raise a banner of amnesty for whoever came to him from the people. He said the like to al-Qaʿqāʿ b. Shawr al-Dhuhlī, Shabath b. Ribʿī al-Tamīmī, Ḥajjār b. Abjar al-ʿIjlī, and Shimr b. Dhī al-Jawshan al-Ḍabābī, and he kept the chiefs of the people with him for company, because of the fewness of those with him. Those men went out discouraging the people, and ʿUbayd Allāh ordered the nobles with him to look down upon the people from the palace, promise good to the obedient, and frighten the disobedient. They did so, and when the people heard the words of their nobles, they began to disperse until a woman would come to her son or brother and say: Leave, the people will suffice you. A man would do the like, and they kept dispersing until Ibn ʿAqīl remained in the mosque with thirty men. When he saw that, he went out heading toward the gates of Kindah. When he reached the gate, no one remained with him, and he went on through the lanes of Kufa not knowing where to go. He came to the door of a woman of Kindah called Ṭawʿah, mother of a son who had belonged to al-Ashʿath and whom he had freed, and she married Usayd al-Ḥaḍramī and bore him Bilāl. Bilāl had gone out with the people, and she was waiting for him. Ibn ʿAqīl greeted her and asked for water, and she gave him to drink. He sat down, and she said to him: O servant of God, have you not drunk? He said: Yes. She said: Then go to your family. He was silent, and she said it three times, but he did not move. She said: Glory be to God! I do not permit you to sit at my door. He said to her: I have no house or clan in this city. Would you like to earn a reward and do a kindness, and perhaps I will repay you for it after today? She said: And what is that? He said: I am Muslim b. ʿAqīl. These people lied to me and deceived me. She said: Enter. She brought him into a room in her house and offered him supper, but he did not eat. Her son came and saw her going in and out of that room frequently, and he said to her: You have some affair in that room. He asked her, but she did not tell him, and he insisted, so she told him and made him keep it secret and took oaths from him about it, and he was silent. Ibn Ziyād leaves his palace after the people turned away from Muslim b. ʿAqīl and his sermon to them As for Ibn Ziyād, when he no longer heard the voices, he said to his companions: Look and see if you see anyone of them. They looked and saw no one, so he went down to the mosque shortly before nightfall and seated his companions around the pulpit. He ordered that it be proclaimed: "The protection is removed from any man of the police, the ʿurafāʾ, the manākib, and the fighters who prays the night prayer except in the mosque." The mosque filled, and he led the people in prayer. Then he stood, praised God, and said: To proceed: Ibn ʿAqīl, the foolish and ignorant one, has committed the opposition and discord you have seen. The protection is removed from any man in whose house we find him, and whoever brings him to us shall have his blood money. He commanded them to obey and adhere to obedience, and he ordered al-Ḥuṣayn b. Tamīm to hold the entrances of the streets and then search the houses. He was in charge of the police, and he was of Banū Tamīm. Ibn Ziyād entered and appointed ʿAmr b. Ḥurayth over the people. When morning came, he sat for the people. When morning came, Bilāl, the son of that old woman who had sheltered Muslim b. ʿAqīl, came to ʿAbd al-Raḥmān b. Muḥammad b. al-Ashʿath and told him where Ibn ʿAqīl was. ʿAbd al-Raḥmān went to his father, who was with Ibn Ziyād, and whispered it to him, and Muḥammad informed Ibn Ziyād. Ibn Ziyād said to him: Rise and bring him to me this very hour. He sent with him ʿAmr b. ʿUbayd Allāh b. ʿAbbās al-Sulamī with seventy men of Qays until they came to the house where Ibn ʿAqīl was. When he heard the sounds, he knew they had come for him, so he came out against them with his sword and drove them out of the house. They returned to him, and he charged them and drove them out several times. Bukayr b. Ḥumrān al-Aḥmarī struck Muslim's mouth and cut his upper lip, and his two front teeth fell out. Muslim struck him on the head and followed with another blow on the vein of the shoulder that nearly reached his chest. When they saw that, they climbed onto the roof of the house and began throwing stones at him and lighting fires in the reeds and throwing them down on him. When he saw that, he came out against them with his sword and fought them in the street. Muḥammad b. al-Ashʿath said to him: You have amnesty, so do not kill yourself! He kept fighting them and saying: I swear I will not be killed except as a free man, even if I see death as something dreadful. Or the cold mixes with hot and bitter, and the sun's rays are reflected and settle. Every man one day meets evil. I fear being lied to or deceived. Muḥammad said to him: You will not be lied to or deceived. These people are your cousins, and they will not kill you or strike you. He had been wounded severely by the stones and was unable to fight, so he leaned his back against the wall of that house. Ibn al-Ashʿath granted him amnesty, as did the people except for ʿAmr b. ʿUbayd Allāh al-Sulamī, who said: I have no she-camel or male camel in this. A mule was brought, and he was mounted on it, and they took his sword. He seemed to despair of his life, and his eyes filled with tears. Then he said: This is the first act of treachery. Muḥammad said: I hope no harm will come to you. He said: It is only hope. Where is your amnesty? Then he wept. ʿAmr b. ʿUbayd Allāh b. ʿAbbās al-Sulamī said to him: Whoever seeks the like of what you seek, when the like of what has befallen you befalls him, would not weep! He said: I do not weep for myself, but I weep for my family who are coming to you. I weep for al-Ḥusayn and the family of al-Ḥusayn. Muslim b. ʿAqīl asked Muḥammad b. al-Ashʿath to inform al-Ḥusayn of what had happened to him and to dissuade him from coming to Kufa. Then he said to Muḥammad b. al-Ashʿath: “I see that you will be unable to secure my safe-conduct. Can you send a man from your side to inform al-Ḥusayn of my situation and tell him on my behalf to return with his family and not be deceived by the people of Kufa, for they are the companions of your father whom he wished to part with through death or killing?” Ibn al-Ashʿath said to him: “By God, I will certainly do it!” Then he wrote to al-Ḥusayn about what Muslim had said. The messenger met him at Zubālah and informed him, and he said: Whatever is decreed by God befalls us; we count our own souls and the ruin of our community. The reason for his setting out from Makkah was Muslim's letter to him informing him that eighteen thousand had pledged allegiance to him and urging him to come. As for Muslim, Muḥammad brought him to the palace. Muḥammad entered upon ʿUbayd Allāh and informed him of his safe-conduct for Muslim. ʿUbayd Allāh said to him: “What have you to do with safe-conduct? We did not send you to grant him safety; we sent you only to bring him to us!” Muḥammad fell silent. When Muslim sat at the gate of the palace, he saw a jar containing cold water and said: “Give me some of this water to drink.” Muslim b. ʿAmr al-Bāhilī said to him: “Do you see how cold it is? By God, you will not taste a drop of it until you taste the scalding water in the fire of Hell!” Ibn ʿAqīl said to him: “Who are you?” He said: “I am one who recognized the truth when you abandoned it, who counseled the community and the imam when you deceived him, and who heard and obeyed when you disobeyed him. I am Muslim b. ʿAmr.” Ibn ʿAqīl said to him: “May your mother be bereft of you! How rough, harsh, hard-hearted, and coarse you are! You, O son of Bāhilah, are more deserving of the scalding water and eternal abode in the fire of Hell than I!” He said: Then ʿUmārah b. ʿUqbah called for cold water, and it was poured for him into a cup. He took it to drink, but the cup filled with blood. He did that three times, and said: “Had it been from the allotted provision, I would have drunk it.” He was brought before Ibn Ziyād and did not greet him with the salutation due to an emir. The guard said to him: “Will you not greet the emir?” He said: “If he intends to kill me, then my greeting to him is meaningless; and if he does not intend to kill me, then my greetings to him will be abundant.” Ibn Ziyād said to him: “By my life, you will certainly be killed!” He said: “Is that so?” He said: “Yes.” He said: “Then let me make a bequest to one of my people.” He said: “Do so.” He said to ʿAmr b. Saʿd: “There is kinship between me and you, and I have a need from you, but it is secret.” He could not mention it. Ibn Ziyād said to him: “Do not refuse the need of your cousin.” He stood with him and said: “I have a debt in Kufa that I incurred since I came to Kufa, seven hundred dirhams. Pay it on my behalf, and look after my corpse, request it as a gift and bury it, and send someone to al-Ḥusayn to turn him back.” ʿUmar said to Ibn Ziyād: “He said such and such.” Ibn Ziyād said: “The trustworthy one will not betray you, but the treacherous one may be trusted. As for your wealth, it is yours; do with it as you wish. As for al-Ḥusayn, if he does not intend us, we will not intend him; and if he intends us, we will not refrain from him. As for his corpse, we will not grant your intercession for it.” And it is said that he said: “As for his corpse, when we kill him, we will not care what is done with it.” Then he said to Muslim: “O Ibn ʿAqīl, you came to the people while their affair was united and their word one, to scatter them and divide their word!” He said: “Not at all; but the people of this garrison claimed that your father killed their best men, shed their blood, and acted among them like Kisrā and Caesar. So we came to them to enjoin justice and call to the rule of the Book and the Sunnah.” He said: “What have you to do with that, O sinner? Was not that being done among them when you were drinking wine in Madinah?” He said: “I drink wine! By God, God knows that you know you are not truthful, and that I am not as you mentioned. The most deserving of people to drink wine is one who laps up the blood of Muslims, killing the soul that God forbade to kill out of anger and enmity, while he amuses himself and plays as if he had done nothing.” Ibn Ziyād said to him: “May God kill me if I do not kill you in a manner in which no one in Islam has been killed!” He said: “Indeed, you are the most deserving of one who introduces into Islam what is not in it. Indeed, you will not leave aside evil killing, foul mutilation, wicked conduct, and base oppression; no one among the people is more deserving of them than you.” Ibn Ziyād reviled him and reviled al-Ḥusayn, ʿAlī, and ʿAqīl, but Muslim did not speak to him. The killing of Muslim b. ʿAqīl. Then he ordered that he be taken up to the top of the palace so that his neck could be struck and his head sent after his body. Muslim said to Ibn al-Ashʿath: “By God, had it not been for your safe-conduct, I would not have surrendered. Rise with your sword in my defense; you have violated your protection.” Muslim was taken up to the top of the palace while he sought forgiveness and glorified God. He was made to overlook the place of the blacksmiths, and his neck was struck. The one who killed him was Bukayr b. Ḥumrān, whom Muslim had struck. Then his head was sent after his body. When Bukayr came down, Ibn Ziyād said to him: “What was he saying while you were taking him up?” He said: “He was glorifying God and seeking forgiveness. When I brought him close to kill him, I said to him: ‘Come close to me; praise be to God who has given me power over you and avenged me upon you!’ I struck him a blow that availed nothing, and he said: ‘Do you not see that a scratch you give me is recompense for your blood, O slave?’ Ibn Ziyād said: ‘Even boasting at death!’ He said: ‘Then I struck him a second time and killed him.’” Muḥammad b. al-Ashʿath stood and spoke to Ibn Ziyād about Hāniʾ, saying to him: “You know his standing in the garrison and his house. His people know that I and my companion brought him to you. I adjure you by God to grant him to me, for I dislike the enmity of his people.” He promised him that he would do so. When what happened to Muslim had happened, he changed his mind and ordered that Hāniʾ be brought out to the market after Muslim was killed, and his neck was struck. He was killed by a Turkish mawlā of Ibn Ziyād. He said: ʿAbd al-Raḥmān b. al-Ḥuṣayn al-Murādī later saw him at Khāzir with Ibn Ziyād and killed him. ʿAbd Allāh b. al-Zubayr al-Asadī said about the killing of Hāniʾ and Muslim—and it is said that al-Farazdaq said it—(al-Zubayr with a fatḥah on the zāy and a kasrah on the bāʾ): If you do not know what death is, then look at Hāniʾ in the market and Ibn ʿAqīl, At a hero whose face the sword has shattered, and another falling from a high place, slain. These are verses. Ibn Ziyād sent their heads to Yazīd. Yazīd wrote to him thanking him and saying: “It has reached me that al-Ḥusayn has set out toward Iraq. So set up watch posts and guard stations, be on your guard, and detain on suspicion, and take on presumption; but do not kill anyone except one who fights you.” It is said: The rising of Ibn ʿAqīl in Kufa was on the eighth night of Dhū al-Ḥijjah in the year sixty; and it is said: on the ninth of it. It is said that among those who came out with him were al-Mukhtār b. Abī ʿUbayd and ʿAbd Allāh b. al-Ḥārith b. Nawfal. Ibn Ziyād sought them and imprisoned them. Among those who fought Muslim were Muḥammad b. al-Ashʿath, Shabath b. Ribʿī al-Tamīmī, and al-Qaʿqāʿ b. Shawr. Shabath kept saying: “Wait for nightfall with them so that they may disperse.” Al-Qaʿqāʿ said to him: “You have blocked their escape route, so open a way for them to disperse.”
Tarikh (al-Tabari) 2206No grade recorded
مَسِيرِ الْحُسَيْنِ إِلَى الْكُوفَةِ قِيلَ لَمَّا أَرَادَ الْحُسَيْنُ الْمَسِيرَ إِلَى الْكُوفَةِ بِكُتُبِ أَهْلِ الْعِرَاقِ إِلَيْهِ أَتَاهُ عُمَرُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ الْحَارِثِ بْنِ هِشَامٍ وَهُوَ بِمَكَّةَ فَقَالَ لَهُ: إِنِّي أَتَيْتُكَ لِحَاجَةٍ أُرِيدُ ذِكْرَهَا نَصِيحَةً لَكَ، فَإِنْ كُنْتَ تَرَى أَنَّكَ مُسْتَنْصِحِي قُلْتُهَا وَأَدَّيْتُ مَا عَلَيَّ مِنَ الْحَقِّ فِيهَا، وَإِنْ ظَنَنْتَ أَنَّكَ لَا مُسْتَنْصِحِي كَفَفْتُ عَمَّا أُرِيدُ. فَقَالَ لَهُ: قُلْ، فَوَاللَّهِ مَا أَسَتَغِشُّكَ وَمَا أَظُنُّكَ بِشَيْءٍ مِنَ الْهَوَى. قَالَ لَهُ: قَدْ بَلَغَنِي أَنَّكَ تُرِيدُ الْعِرَاقَ، وَإِنِّي مُشْفِقٌ عَلَيْكَ، إِنَّكَ تَأْتِي بَلَدًا فِيهِ عُمَّالُهُ وَأُمَرَاؤُهُ وَمَعَهُمْ بُيُوتُ الْأَمْوَالِ، وَإِنَّمَا النَّاسُ عَبِيدُ الدُّنْيَا وَالدِّرْهَمِ، فَلَا آمَنُ عَلَيْكَ أَنْ يُقَاتِلَكَ مَنْ وَعَدَكَ نَصْرَهُ وَمَنْ أَنْتَ أَحَبُّ إِلَيْهِ مِمَّنْ يُقَاتِلُكَ مَعَهُ. فَقَالَ لَهُ الْحُسَيْنُ: جَزَاكَ اللَّهُ خَيْرًا يَا ابْنَ عَمِّ، فَقَدْ عَلِمْتُ أَنَّكَ مَشَيْتَ بِنُصْحٍ وَتَكَلَّمْتَ بِعَقْلٍ، وَمَهْمَا يُقْضَ مِنْ أَمْرٍ يَكُنْ، أَخَذْتُ بِرَأْيِكَ أَوْ تَرَكْتُهُ، فَأَنْتَ عِنْدِي أَحْمَدُ مُشِيرٍ، وَأَنْصَحُ نَاصِحٍ. قَالَ: وَأَتَاهُ عَبْدُ اللَّهِ بْنُ عَبَّاسٍ فَقَالَ لَهُ: قَدْ أَرْجَفَ النَّاسُ أَنَّكَ سَائِرٌ إِلَى الْعِرَاقِ، فَبَيِّنْ لِي مَا أَنْتَ صَانِعٌ ؟ فَقَالَ لَهُ: قَدْ أَجْمَعْتُ السَّيْرَ فِي أَحَدِ يَوْمَيَّ هَذَيْنِ إِنْ شَاءَ اللَّهُ تَعَالَى. فَقَالَ لَهُ ابْنُ عَبَّاسٍ: فَإِنِّي أُعِيذُكَ بِاللَّهِ مِنْ ذَلِكَ، خَبِّرْنِي، رَحِمَكَ اللَّهُ، أَتَسِيرُ إِلَى قَوْمٍ قَتَلُوا أَمِيرَهُمْ وَضَبَطُوا بِلَادَهُمْ وَنَفَوْا عَدُوَّهُمْ ؟ فَإِنْ كَانُوا فَعَلُوا ذَلِكَ فَسِرْ إِلَيْهِمْ، وَإِنْ كَانُوا إِنَّمَا دَعَوْكَ إِلَيْهِمْ وَأَمِيرُهُمْ عَلَيْهِمْ قَاهِرٌ لَهُمْ وَعُمَّالُهُ تَجْبِي بِلَادَهُمْ فَإِنَّمَا دَعَوْكَ إِلَى الْحَرْبِ، وَلَا آمَنُ عَلَيْكَ أَنْ يَغُرُّوكَ وَيُكَذِّبُوكَ وَيُخَالِفُوكَ وَيَخْذُلُوكَ وَيَسْتَنْفِرُوا إِلَيْكَ فَيَكُونُوا أَشَدَّ النَّاسِ عَلَيْكَ. فَقَالَ الْحُسَيْنُ: فَإِنِّي أَسْتَخِيرُ اللَّهَ وَأَنْظُرُ مَا يَكُونُ. فَخَرَجَ ابْنُ عَبَّاسٍ وَأَتَاهُ ابْنُ الزُّبَيْرِ فَحَدَّثَهُ سَاعَةً ثُمَّ قَالَ: مَا أَدْرِي مَا تَرْكُنَا هَؤُلَاءِ الْقَوْمَ وَكَفُّنَا عَنْهُمْ وَنَحْنُ أَبْنَاءُ الْمُهَاجِرِينَ وَوُلَاةُ هَذَا الْأَمْرِ دُونَهُمْ، خَبِّرْنِي مَا تُرِيدُ أَنْ تَصْنَعَ ؟ فَقَالَ الْحُسَيْنُ: لَقَدْ حَدَّثْتُ نَفْسِي بِإِتْيَانِ الْكُوفَةِ، وَلَقَدْ كَتَبَتْ إِلَيَّ شِيعَتِي بِهَا وَأَشْرَافُ النَّاسِ وَأَسْتَخِيرُ اللَّهَ. فَقَالَ لَهُ ابْنُ الزُّبَيْرِ: أَمَا لَوْ كَانَ لِي بِهَا مِثْلُ شِيعَتِكَ لَمَا عَدَلْتُ عَنْهَا. ثُمَّ خَشِيَ أَنْ يَتَّهِمَهُ فَقَالَ لَهُ: أَمَا إِنَّكَ لَوْ أَقَمْتَ بِالْحِجَازِ ثُمَّ أَرَدْتَ هَذَا الْأَمْرَ هَا هُنَا لَمَا خَالَفْنَا عَلَيْكَ وَسَاعَدْنَاكَ وَبَايَعْنَاكَ وَنَصَحْنَا لَكَ. فَقَالَ لَهُ الْحُسَيْنُ: إِنَّ أَبِي حَدَّثَنِي أَنَّ لَهَا كَبْشًا بِهِ تُسْتَحَلُّ حُرْمَتُهَا، فَمَا أُحِبُّ أَنْ أَكُونَ أَنَا ذَلِكَ الْكَبْشَ. قَالَ: فَأَقِمْ إِنْ شِئْتَ وَتُوَلِّينِي أَنَا الْأَمْرَ فَتُطَاعُ وَلَا تُعْصَى. قَالَ: وَلَا أُرِيدُ هَذَا أَيْضًا ثُمَّ إِنَّهُمَا أَخْفَيَا كَلَامَهُمَا دُونَنَا، فَالْتَفَتَ الْحُسَيْنُ إِلَى مَنْ هُنَاكَ وَقَالَ: أَتَدْرُونَ مَا يَقُولُ ؟ قَالُوا: لَا نَدْرِي، جَعَلَنَا اللَّهُ فِدَاكَ ! قَالَ: إِنَّهُ يَقُولُ: أَقِمْ فِي هَذَا الْمَسْجِدِ أَجْمَعُ لَكَ النَّاسَ، ثُمَّ قَالَ لَهُ الْحُسَيْنُ: وَاللَّهِ لَئِنْ أُقْتَلْ خَارِجًا مِنْهَا بِشِبْرٍ أَحَبُّ إِلَيَّ مِنْ أَنْ أَقْتُلَ فِيهَا، وَلَأَنْ أُقْتَلَ خَارِجًا مِنْهَا بِشِبْرَيْنِ أَحَبُّ إِلَيَّ مِنْ أَنْ أُقْتَلَ خَارِجًا مِنْهَا بِشِبْرٍ، وَايْمُ اللَّهِ لَوْ كُنْتُ فِي جُحْرِ هَامَّةٍ مِنْ هَذِهِ الْهَوَامِّ لَاسْتَخْرَجُونِي حَتَّى يَقْضُوا بِي حَاجَتَهُمْ ! وَاللَّهِ لَيَعْتَدُنَّ عَلَيَّ كَمَا اعْتَدَتِ الْيَهُودُ فِي السَّبْتِ: فَقَامَ ابْنُ الزُّبَيْرِ فَخَرَجَ مِنْ عِنْدِهِ. فَقَالَ الْحُسَيْنُ: إِنَّ هَذَا لَيْسَ شَيْءٌ مِنَ الدُّنْيَا أَحَبَّ إِلَيْهِ مِنْ أَنْ أَخْرُجَ مِنَ الْحِجَازِ، وَقَدْ عَلِمَ أَنَّ النَّاسَ لَا يَعْدِلُونَهُ بِي فَوَدَّ أَنِّي خَرَجْتُ حَتَّى يَخْلُوَ لَهُ. قَالَ: فَلَمَّا كَانَ مِنَ الْعَشِيِّ أَوْ مِنَ الْغَدِ أَتَاهُ ابْنُ عَبَّاسٍ فَقَالَ: يَا ابْنَ عَمِّ، إِنِّي أَتَصَبَّرُ وَلَا أَصْبِرُ، إِنِّي أَتَخَوَّفُ عَلَيْكَ فِي هَذَا الْوَجْهِ الْهَلَاكَ وَالِاسْتِئْصَالَ، إِنَّ أَهْلَ الْعِرَاقِ قَوْمٌ غُدُرٌ فَلَا تَقْرَبَنَّهُمْ، أَقِمْ فِي هَذَا الْبَلَدِ فَإِنَّكَ سَيِّدُ أَهْلِ الْحِجَازِ، فَإِنْ كَانَ أَهْلُ الْعِرَاقِ يُرِيدُونَكَ كَمَا زَعَمُوا فَاكْتُبْ إِلَيْهِمْ فَلْيَنْفُوا عَامِلَهُمْ وَعَدُّوَهُمْ ثُمَّ أَقْدِمْ عَلَيْهِمْ، فَإِنْ أَبَيْتَ إِلَّا أَنْ تَخْرُجَ فَسِرْ إِلَى الْيَمَنِ فَإِنَّ بِهَا حُصُونًا وَشِعَابًا، وَهِيَ أَرْضٌ عَرِيضَةٌ طَوِيلَةٌ، وَلِأَبِيكَ بِهَا شِيعَةٌ، وَأَنْتَ عَنِ النَّاسِ فِي عُزْلَةٍ، فَتَكْتُبُ إِلَى النَّاسِ وَتُرْسِلُ وَتَبُثُّ دُعَاءَكَ، فَإِنِّي أَرْجُو أَنْ يَأْتِيَكَ عِنْدَ ذَلِكَ الَّذِي تُحِبُّ فِي عَافِيَةٍ. فَقَالَ لَهُ الْحُسَيْنُ: يَا ابْنَ عَمِّ إِنِّي وَاللَّهِ لَأَعْلَمُ أَنَّكَ نَاصِحٌ مُشْفِقٌ، وَقَدْ أَزْمَعْتُ وَأَجْمَعْتُ الْمَسِيرَ. فَقَالَ لَهُ ابْنُ عَبَّاسٍ: فَإِنْ كُنْتَ سَائِرًا فَلَا تَسِرْ بِنِسَائِكَ وَصِبْيَتِكَ فَإِنِّي لَخَائِفٌ أَنْ تُقْتَلَ كَمَا قُتِلَ عُثْمَانُ وَنِسَاؤُهُ وَوَلَدُهُ يَنْظُرُونَ إِلَيْهِ. ثُمَّ قَالَ لَهُ ابْنُ عَبَّاسٍ: لَقَدْ أَقْرَرْتَ عَيْنَ ابْنَ الزُّبَيْرِ بِخُرُوجِكَ مِنَ الْحِجَازِ وَهُوَ الْيَوْمَ لَا يَنْظُرُ إِلَيْهِ أَحَدٌ مَعَكَ، وَاللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ لَوْ أَعْلَمُ أَنَّكَ إِذَا أَخَذْتُ بِشَعْرِكَ وَنَاصِيَتِكَ حَتَّى يَجْتَمِعَ عَلَيْنَا النَّاسُ أَطَعْتَنِي فَأَقَمْتَ، لَفَعَلْتُ ذَلِكَ. ثُمَّ خَرَجَ ابْنُ عَبَّاسٍ مِنْ عِنْدِهِ فَمَرَّ بِابْنِ الزُّبَيْرِ فَقَالَ: قَرَّتْ عَيْنُكَ يَا ابْنَ الزُّبَيْرِ ! ثُمَّ أَنْشَدَ قَائِلًا: يَا لَكَ مِنْ قُبَّرَةٍ بِمَعْمَرِ خَلَا لَكِ الْجَوُّ فَبِيضِي وَاصْفِرِي وَنَقِّرِي مَا شِئْتِ أَنْ تُنَقِّرِي ثُمَّ قَالَ ابْنُ عَبَّاسٍ: هَذَا حُسَيْنٌ يَخْرُجُ إِلَى الْعِرَاقِ وَيُخَلِّيكَ وَالْحِجَازَ. وَقَالَ غَيْرُ وَاحِدٍ، عَنْ شَبَابَةَ بْنِ سَوَّارٍ بسنده يُحَدِّثُ عَنِ ابْنِ عُمَرَ، أَنَّهُ كَانَ بِمَاءٍ لَهُ، فَبَلَغَهُ أَنَّ الْحُسَيْنَ بْنَ عَلِيٍّ قَدْ تَوَجَّهَ إِلَى الْعِرَاقِ، فَلَحِقَهُ عَلَى مَسِيرَةِ ثَلَاثِ لَيَالٍ، فَقَالَ لَهُ: أَيْنَ تُرِيدُ ؟ فَقَالَ لَهُ: الْعِرَاقَ. وَإِذَا مَعَهُ طَوَامِيرُ وَكُتُبٌ. فَقَالَ: هَذِهِ كُتُبُهُمْ وَبَيْعَتُهُمْ. فَقَالَ: لَا تَأْتِهِمْ. فَأَبَى، فَقَالَ ابْنُ عُمَرَ: إِنِّي مُحَدِّثُكَ حَدِيثًا ; إِنَّ جِبْرِيلَ أَتَى النَّبِيَّ ﷺ فَخَيَّرَهُ بَيْنَ الدُّنْيَا وَالْآخِرَةِ، فَاخْتَارَ الْآخِرَةَ، وَلَمْ يُرِدِ الدُّنْيَا، وَإِنَّكَ بَضْعَةٌ مِنْ رَسُولِ اللَّهِ ﷺ، وَاللَّهِ لَا يَلِيهَا أَحَدٌ مِنْكُمْ أَبَدًا، وَمَا صَرَفَهَا اللَّهُ عَنْكُمْ إِلَّا لِلَّذِي هُوَ خَيْرٌ لَكُمْ. فَأَبَى أَنْ يَرْجِعَ. قَالَ: فَاعْتَنَقَهُ ابْنُ عُمَرَ، وَبَكَى وَقَالَ: أَسْتَوْدِعُكَ اللَّهَ مِنْ قَتِيلٍ. وَقَالَ يَحْيَى بْنُ مَعِينٍ بسنده عَنْ سَعِيدِ بْنِ مِينَا قَالَ: سَمِعْتُ عَبْدَ اللَّهِ بْنَ عَمْرٍو يَقُولُ: عَجَّلَ حُسَيْنٌ قَدَرَهُ، عَجَّلَ حُسَيْنٌ قَدَرَهُ، وَاللَّهِ لَوْ أَدْرَكْتُهُ مَا كَانَ لِيَخْرُجَ إِلَّا أَنْ يَغْلِبَنِي ; بِبَنِي هَاشِمٍ فُتِحَ، وَبِبَنِي هَاشِمٍ خُتِمَ، فَإِذَا رَأَيْتَ الْهَاشِمِيَّ قَدْ مَلَكَ فَقَدْ ذَهَبَ الزَّمَانُ. قُلْتُ: وَهَذَا مَعَ حَدِيثِ ابْنِ عُمَرَ يَدُلُّ عَلَى أَنَّ الْفَاطِمِيِّينَ أَدْعِيَاءُ، لَمْ يَكُونُوا مِنْ سُلَالَةِ فَاطِمَةَ، كَمَا زَعَمُوا، وَإِنَّمَا كَانُوا كَذَبَةً فِيمَا ادَّعَوْهُ، كَمَا نَصَّ عَلَى ذَلِكَ غَيْرُ وَاحِدٍ مِنَ الْأَئِمَّةِ، عَلَى مَا سَنَذْكُرُهُ فِي مَوْضِعِهِ، إِنْ شَاءَ اللَّهُ. وَقَالَ يَعْقُوبُ بْنُ سُفْيَانَ بسنده عَنْ بِشْرِ بْنِ غَالِبٍ قَالَ: قَالَ ابْنُ الزُّبَيْرِ لِلْحُسَيْنِ: أَيْنَ تَذْهَبُ ؟ ! إِلَى قَوْمٍ قَتَلُوا أَبَاكَ وَطَعَنُوا أَخَاكَ ؟ فَقَالَ: لِأَنْ أُقْتَلَ بِمَكَانِ كَذَا وَكَذَا أَحَبُّ إِلَيَّ مِنْ أَنْ تُسْتَحَلَّ بِي. يَعْنِي مَكَّةَ. وَقَالَ الزُّبَيْرُ بْنُ بَكَّارٍ بسنده عَنْ مَعْمَرٍ قَالَ: سَمِعْتُ رَجُلًا يُحَدِّثُ عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ قَالَ: سَمِعْتُهُ يَقُولُ لِعَبْدِ اللَّهِ بْنِ الزُّبَيْرِ: أَتَتْنِي بَيْعَةُ أَرْبَعِينَ أَلْفًا يَحْلِفُونَ بِالطَّلَاقِ وَالْعَتَاقِ مِنْ أَهْلِ الْكُوفَةِ أَوْ مِنْ أَهْلِ الْعِرَاقِ. فَقَالَ لَهُ ابْنُ الزُّبَيْرِ: أَتَخْرُجُ إِلَى قَوْمٍ قَتَلُوا أَبَاكَ وَأَخْرَجُوا أَخَاكَ ؟ قَالَ هِشَامٌ: فَسَأَلْتُ مَعْمَرًا عَنِ الرَّجُلِ فَقَالَ: هُوَ ثِقَةٌ. قَالَ الزُّبَيْرُ: وَقَالَ عَمِّي: وَزَعَمَ بَعْضُ النَّاسِ أَنَّ ابْنَ عَبَّاسٍ هُوَ الَّذِي قَالَ هَذَا. وجَاءَهُ أَبُو سَعِيدٍ الْخُدْرِيُّ فَقَالَ: يَا أَبَا عَبْدِ اللَّهِ، إِنِّي لَكُمْ نَاصِحٌ، وَإِنِّي عَلَيْكُمْ مُشْفِقٌ، وَقَدْ بَلَغَنِي أَنَّهُ كَاتَبَكَ قَوْمٌ مِنْ شِيعَتِكُمْ بِالْكُوفَةِ يَدْعُونَكَ إِلَى الْخُرُوجِ إِلَيْهِمْ، فَلَا تَخْرُجْ، فَإِنِّي سَمِعْتُ أَبَاكَ يَقُولُ بِالْكُوفَةِ: وَاللَّهِ لَقَدْ مَلِلْتُهُمْ وَأَبْغَضْتُهُمْ، وَمَلُّونِي وَأَبْغَضُونِي، وَمَا بَلَوْتُ مِنْهُمْ وَفَاءً، وَمَنْ فَازَ بِهِمْ فَازَ بِالسَّهْمِ الْأَخْيَبِ، وَاللَّهِ مَا لَهُمْ ثَبَاتٌ وَلَا عَزْمٌ عَلَى أَمْرٍ، وَلَا صَبْرٌ عَلَى السَّيْفِ. قِيلَ: وَكَانَ الْحُسَيْنُ يَقُولُ: وَاللَّهِ لَا يَدَعُونَنِي حَتَّى يَسْتَخْرِجُوا هَذِهِ الْعَلَقَةَ مِنْ جَوْفِي، فَإِذَا فَعَلُوا سَلَّطَ اللَّهُ عَلَيْهِمْ مَنْ يُذِلُّهُمْ حَتَّى يَكُونُوا أَذَلَّ مَنْ فَرْمِ الْمَرْأَةِ. قَالَ: وَالْفَرْمُ خِرْقَةٌ تَجْعَلُهَا الْمَرْأَةُ فِي قُبُلِهَا إِذَا حَاضَتْ. خروج الحسين إلى الكوفة وقَالَ الزُّبَيْرُ: وَحَدَّثَنِي مُحَمَّدُ بْنُ الضَّحَّاكِ قَالَ: خَرَجَ الْحُسَيْنُ مِنْ مَكَّةَ إِلَى الْعِرَاقِ فَلَمَّا مَرَّ بِبَابِ الْمَسْجِدِ الْحَرَامِ قَالَ: لَا ذَعَرْتُ السَّوَامَ فِي فَلَقِ الصُّبْ حِ مُغِيرًا وَلَا دُعِيتُ يَزِيدَا يَوْمَ أُعْطَى مَخَافَةَ الْمَوْتِ ضَيْمًا وَالْمَنَايَا تَرْصُدْنَنِي أَنْ أَحِيدَا وخَرَجَ الْحُسَيْنُ يَوْمَ التَّرْوِيَةِ، فَاعْتَرَضَهُ رُسُلُ عَمْرِو بْنِ سَعِيدِ بْنِ الْعَاصِ، وَهُوَ أَمِيرٌ عَلَى الْحِجَازِ لِيَزِيدَ بْنِ مُعَاوِيَةَ مَعَ أَخِيهِ يَحْيَى، يَمْنَعُونَهُ، فَأَبَى عَلَيْهِمْ وَمَضَى، وَتَضَارَبُوا بِالسِّيَاطِ، وَامْتَنَعَ الْحُسَيْنُ وَأَصْحَابُهُ وَسَارُوا فَمَرُّوا بِالتَّنْعِيمِ، فَرَأَى بِهَا عِيرًا قَدْ أَقْبَلَتْ مِنَ الْيَمَنِ بَعَثَ بِهَا بَحِيرُ بْنُ رَيْسَانَ مِنَ الْيَمَنِ إِلَى يَزِيدَ بْنِ مُعَاوِيَةَ، وَكَانَ عَامِلَهُ عَلَى الْيَمَنِ، وَعَلَى الْعِيرِ الْوَرْسُ وَالْحُلَلُ، فَأَخَذَهَا الْحُسَيْنُ وَقَالَ لِأَصْحَابِ الْإِبِلِ: مَنْ أَحَبَّ مِنْكُمْ أَنْ يَمْضِيَ مَعَنَا إِلَى الْعِرَاقِ أَوْفَيْنَا كِرَاءَهُ وَأَحْسَنَّا صُحْبَتَهُ، وَمَنْ أَحَبَّ أَنْ يُفَارِقَنَا مِنْ مَكَانِنَا أَعْطَيْنَاهُ نَصِيبَهُ مِنَ الْكِرَاءِ، فَمَنْ فَارَقَ مِنْهُمْ أَعْطَاهُ حَقَّهُ، وَمَنْ سَارَ مَعَهُ أَعْطَاهُ كِرَاءَهُ وَكَسَاهُ. ثُمَّ سَارَ، فَلَمَّا انْتَهَى إِلَى الصِّفَاحِ لَقِيَهُ الْفَرَزْدَقُ الشَّاعِرُ فَقَالَ لَهُ: أَعْطَاكَ اللَّهُ سُؤْلَكَ وَأَمَلَكَ فِيمَا تُحِبُّ. فَقَالَ لَهُ الْحُسَيْنِ: بَيِّنْ لِي خَبَرَ النَّاسِ خَلْفَكَ. قَالَ: الْخَبِيرَ سَأَلْتَ، قُلُوبُ النَّاسِ مَعَكَ، وَسُيُوفُهُمْ مَعَ بَنِي أُمَيَّةَ، وَالْقَضَاءُ يَنْزِلُ مِنَ السَّمَاءِ، وَاللَّهُ يَفْعَلُ مَا يَشَاءُ. فَقَالَ الْحُسَيْنُ: صَدَقْتَ، لِلَّهِ الْأَمْرُ يَفْعَلُ مَا يَشَاءُ وَكُلَّ يَوْمٍ رَبُّنَا فِي شَأْنٍ، إِنْ نَزَلَ الْقَضَاءُ بِمَا نُحِبُّ فَنَحْمَدُ اللَّهَ عَلَى نَعْمَائِهِ وَهُوَ الْمُسْتَعَانُ عَلَى أَدَاءِ الشُّكْرِ، وَإِنْ حَالَ الْقَضَاءُ دُونَ الرَّجَاءِ فَلَمْ يَعْتَدِ مَنْ كَانَ الْحَقُّ نِيَّتَهُ، وَالتَّقْوَى سَرِيرَتَهُ. وصول كتاب عبد الله بن جعفر إلى الحسين ينصحه بالرجوع عن الكوفة قَالَ: وَأَدْرَكَ الْحُسَيْنَ كِتَابُ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ مَعَ ابْنَيْهِ عَوْنٍ وَمُحَمَّدٍ، وَفِيهِ: أَمَّا بَعْدُ فَإِنِّي أَسْأَلُكَ بِاللَّهِ لَمَا انْصَرَفْتَ حِينَ تَقْرَأُ كِتَابِي هَذَا، فَإِنِّي مُشْفِقٌ عَلَيْكَ مِنْ هَذَا الْوَجْهِ أَنْ يَكُونَ فِيهِ هَلَاكُكَ وَاسْتِئْصَالُ أَهْلِ بَيْتِكَ، إِنْ هَلَكْتَ الْيَوْمَ طُفِئَ نُورُ الْأَرْضِ، فَإِنَّكَ عَلَمُ الْمُهْتَدِينَ وَرَجَاءُ الْمُؤْمِنِينَ، فَلَا تَعْجَلْ بِالسَّيْرِ فَإِنِّي فِي إِثْرِ كِتَابِي، وَالسَّلَامُ. وَقِيلَ: وَقَامَ عَبْدُ اللَّهِ بْنُ جَعْفَرٍ إِلَى عَمْرِو بْنِ سَعِيدٍ فَقَالَ لَهُ: اكْتُبْ لِلْحُسَيْنِ كِتَابًا تَجْعَلُ لَهُ الْأَمَانَ فِيهِ وَتُمَنِّيهِ فِيهِ الْبِرَّ وَالصِّلَةَ وَاسْأَلْهُ الرُّجُوعَ. وَكَانَ عَمْرٌو عَامِلَ يَزِيدَ عَلَى مَكَّةَ، فَفَعَلَ عَمْرٌو ذَلِكَ وَأَرْسَلَ الْكِتَابَ مَعَ أَخِيهِ يَحْيَى بْنِ سَعِيدٍ وَمَعَ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ، فَلَحِقَاهُ وَقَرَآ عَلَيْهِ الْكِتَابَ وَجَهِدَا أَنْ يَرْجِعَ، فَلَمْ يَفْعَلْ، وَكَانَ مِمَّا اعْتَذَرَ بِهِ إِلَيْهِمَا أَنْ قَالَ: إِنِّي رَأَيْتُ رُؤْيَا رَأَيْتُ فِيهَا رَسُولَ اللَّهِ ﷺ وَأُمِرْتُ فِيهَا بِأَمْرٍ أَنَا مَاضٍ لَهُ، عَلَيَّ كَانَ أَوْ لِي. فَقَالَا: مَا تِلْكَ الرُّؤْيَا ؟ قَالَ: مَا حَدَّثْتُ بِهَا أَحَدًا وَمَا أَنَا مُحَدِّثٌ بِهَا أَحَدًا حَتَّى أَلْقَى رَبِّي. بلوغ عبيد الله بن زياد مسير الحسين إلى الكوفة وَلَمَّا بَلَغَ ابْنَ زِيَادٍ مَسِيرُ الْحُسَيْنِ مِنْ مَكَّةَ بَعَثَ الْحُصَيْنَ بْنَ نُمَيْرٍ التَّمِيمِيَّ صَاحِبَ شُرْطَتِهِ فَنَزَلَ الْقَادِسِيَّةَ وَنَظَّمَ الْخَيْلَ مَا بَيْنَ الْقَادِسِيَّةِ إِلَى خَفَّانِ، وَمَا بَيْنَ الْقَادِسِيَّةِ إِلَى الْقُطْقُطَانَةِ وَإِلَى جَبَلِ لَعْلَعَ. فَلَمَّا بَلَغَ الْحُسَيْنُ الْحَاجِزَ كَتَبَ إِلَى أَهْلِ الْكُوفَةِ مَعَ قَيْسِ بْنِ مُسْهِرٍ الصَّيْدَاوِيِّ يُعَرِّفُهُمْ قُدُومَهُ وَيَأْمُرُهُمْ بِالْجِدِّ فِي أَمْرِهِمْ، فَلَمَّا انْتَهَى قَيْسٌ إِلَى الْقَادِسِيَّةِ أَخَذَهُ الْحُصَيْنُ فَبَعَثَ بِهِ إِلَى ابْنِ زِيَادٍ، فَقَالَ لَهُ ابْنُ زِيَادٍ: اصْعَدِ الْقَصْرَ فَسُبَّ الْكَذَّابَ ابْنَ الْكَذَّابِ الْحُسَيْنَ بْنَ عَلِيٍّ. فَصَعِدَ قَيْسٌ فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ ثُمَّ قَالَ: إِنَّ هَذَا الْحُسَيْنَ بْنَ عَلِيٍّ خَيْرُ خَلْقِ اللَّهِ، ابْنُ فَاطِمَةَ بِنْتِ رَسُولِ اللَّهِ ﷺ أَنَا رَسُولُهُ إِلَيْكُمْ وَقَدْ فَارَقْتُهُ بِالْحَاجِرِ فَأَجِيبُوهُ، ثُمَّ لَعَنَ ابْنَ زِيَادٍ وَأَبَاهُ وَاسْتَغْفَرَ لَعَلِيٍّ. فَأَمَرَ بِهِ ابْنُ زِيَادٍ فَرُمِيَ مِنْ أَعْلَى الْقَصْرِ فَتَقَطَّعَ فَمَاتَ. ثُمَّ أَقْبَلَ الْحُسَيْنُ يَسِيرُ نَحْوَ الْكُوفَةِ فَانْتَهَى إِلَى مَاءٍ مِنْ مِيَاهِ الْعَرَبِ، فَإِذَا عَلَيْهِ عَبْدُ اللَّهِ بْنُ مُطِيعٍ، فَلَمَّا رَآهُ قَامَ إِلَيْهِ فَقَالَ: بِأَبِي أَنْتَ وَأُمِّي يَا ابْنَ رَسُولِ اللَّهِ ! مَا أَقْدَمَكَ ؟ فَاحْتَمَلَهُ فَأَنْزَلَهُ، فَأَخْبَرَهُ الْحُسَيْنُ، فَقَالَ لَهُ عَبْدُ اللَّهِ: أُذَكِّرُكَ اللَّهَ يَا ابْنَ رَسُولِ اللَّهِ وَحُرْمَةَ الْإِسْلَامِ أَنْ تُنْتَهَكَ، أَنْشُدُكَ اللَّهَ فِي حُرْمَةِ قُرَيْشٍ، أَنْشُدُكَ اللَّهَ فِي حُرْمَةِ الْعَرَبِ، فَوَاللَّهِ لَئِنْ طَلَبْتَ مَا فِي أَيْدِي بَنِي أُمَيَّةَ لَيَقْتُلُنَّكَ، وَلَئِنْ قَتَلُوكَ لَا يَهَابُونَ بَعْدَكَ أَحَدًا أَبَدًا، وَاللَّهِ إِنَّهَا لَحُرْمَةُ الْإِسْلَامِ [ تُنْتَهَكُ ] وَحُرْمَةُ قُرَيْشٍ وَحُرْمَةُ الْعَرَبِ، فَلَا تَفْعَلْ وَلَا تَأْتِ الْكُوفَةَ وَلَا تُعَرِّضْ نَفْسَكَ لِبَنِي أُمَيَّةَ ! فَأَبَى إِلَّا أَنْ يَمْضِيَ. وَكَانَ زُهَيْرُ بْنُ الْقَيْنِ الْبَجَلِيُّ قَدْ حَجَّ، وَكَانَ عُثْمَانِيًّا، فَلَمَّا عَادَ جَمَعَهُمَا الطَّرِيقُ، وَكَانَ يُسَايِرُ الْحُسَيْنَ مِنْ مَكَّةَ إِلَّا أَنَّهُ لَا يَنْزِلُ مَعَهُ، فَاسْتَدْعَاهُ يَوْمًا الْحُسَيْنُ فَشُقَّ عَلَيْهِ ذَلِكَ ثُمَّ أَجَابَهُ عَلَى كُرْهٍ، فَلَمَّا عَادَ مِنْ عِنْدِهِ نَقَلَ ثَقَلَهُ إِلَى ثَقَلِ الْحُسَيْنِ ثُمَّ قَالَ لِأَصْحَابِهِ: مَنْ أَحَبَّ مِنْكُمْ أَنْ يَتْبَعَنِي وَإِلَّا فَإِنَّهُ آخِرُ الْعَهْدِ، وَسَأُحَدِّثُكُمْ حَدِيثًا، غَزَوْنَا بَلَنْجَرَ فَفُتِحَ عَلَيْنَا وَأَصَبْنَا غَنَائِمَ فَفَرِحْنَا وَكَانَ مَعَنَا سَلْمَانُ الْفَارِسِيُّ فَقَالَ لَنَا: إِذَا أَدْرَكْتُمْ سَيِّدَ شَبَابِ أَهْلِ مُحَمَّدٍ فَكُونُوا أَشَدَّ فَرَحًا بِقِتَالِكُمْ مَعَهُ بِمَا أَصَبْتُمُ الْيَوْمَ مِنَ الْغَنَائِمِ، فَأَمَّا أَنَا فَأَسْتَوْدِعُكُمُ اللَّهَ ! ثُمَّ طَلَّقَ زَوْجَتَهُ وَقَالَ لَهَا: الْحَقِي بِأَهْلِكِ فَإِنِّي لَا أُحِبُّ أَنْ يُصِيبَكِ فِي سَبَبِي إِلَّا خَيْرٌ. وَلَزِمَ الْحُسَيْنَ حَتَّى قُتِلَ مَعَهُ. وصول خبر مقتل مسلم بن عقيل إلى الحسين وَأَتَاهُ خَبَرُ قَتْلِ مُسْلِمِ بْنِ عَقِيلٍ بِالثَّعْلَبِيَّةِ فَقَالَ لَهُ بَعْضُ أَصْحَابِهِ: نَنْشُدُكَ إِلَّا رَجَعْتَ مِنْ مَكَانِكَ فَإِنَّهُ لَيْسَ لَكَ بِالْكُوفَةِ نَاصِرٌ وَلَا شِيعَةٌ بَلْ نَتَخَوَّفُ عَلَيْكَ أَنْ يَكُونُوا عَلَيْكَ ! فَوَثَبَ بَنُو عَقِيلٍ وَقَالُوا: وَاللَّهِ لَا نَبْرَحُ حَتَّى نُدْرِكَ ثَأْرَنَا أَوْ نَذُوقَ كَمَا ذَاقَ مُسْلِمٌ ! فَقَالَ الْحُسَيْنُ: لَا خَيْرَ فِي الْعَيْشِ بَعْدَ هَؤُلَاءِ: فَقَالَ لَهُ بَعْضُ أَصْحَابِهِ: إِنَّكَ وَاللَّهِ مَا أَنْتَ مِثْلَ مُسْلِمِ بْنِ عَقِيلٍ، وَلَوْ قَدِمْتَ الْكُوفَةَ لَكَانَ النَّاسُ إِلَيْكَ أَسْرَعَ. ثُمَّ ارْتَحَلُوا فَانْتَهَوْا إِلَى زُبَالَةَ، وَكَانَ لَا يَمُرُّ بِمَاءٍ إِلَّا اتَّبَعَهُ مَنْ عَلَيْهِ حَتَّى انْتَهَى إِلَى زُبَالَةَ، فَأَتَاهُ خَبَرُ مَقْتَلِ أَخِيهِ مِنَ الرَّضَاعَةِ عَبْدِ اللَّهِ بْنِ بُقْطُرَ، وَكَانَ سَرَّحَهُ إِلَى مُسْلِمِ بْنِ عَقِيلٍ مِنَ الطَّرِيقِ وَهُوَ لَا يَعْلَمُ بِقَتْلِهِ، فَأَخَذَتْهُ خَيْلُ الْحُصَيْنِ، فَسَيَّرَهُ مِنَ الْقَادِسِيَّةِ إِلَى ابْنِ زِيَادٍ، فَقَالَ لَهُ: اصْعَدْ فَوْقَ الْقَصْرِ وَالْعَنِ الْكَذَّابَ ابْنَ الْكَذَّابِ ثُمَّ انْزِلْ حَتَّى أَرَى فِيكَ رَأْيِي. فَصَعِدَ فَأَعْلَمَ النَّاسَ بِقُدُومِ الْحُسَيْنِ وَلَعَنَ ابْنَ زِيَادٍ وَأَبَاهُ، فَأَلْقَاهُ مِنَ الْقَصْرِ فَتَكَسَّرَتْ عِظَامُهُ وَبَقِيَ بِهِ رَمَقٌ، فَأَتَاهُ رَجُلٌ يُقَالُ لَهُ عَبْدُ الْمَلِكِ بْنُ عُمَيْرٍ اللَّخْمِيُّ فَذَبَحَهُ فَلَمَّا عِيبَ ذَلِكَ عَلَيْهِ قَالَ: إِنَّمَا أَرَدْتُ أَنْ أُرِيحَهُ. قَالَ بَعْضُهُمْ: لَمْ يَكُنِ الَّذِي ذَبَحَهُ عَبْدُ الْمَلِكِ بْنُ عُمَيْرٍ وَلَكِنَّهُ رَجُلٌ يُشْبِهُ عَبْدَ الْمَلِكِ. فَلَمَّا أَتَى الْحُسَيْنَ خَبَرُ قَتْلِ أَخِيهِ مِنَ الرَّضَاعَةِ وَمُسْلِمِ بْنِ عَقِيلٍ أَعْلَمَ النَّاسَ ذَلِكَ وَقَالَ: قَدْ خَذَلَنَا شِيعَتُنَا، فَمَنْ أَحَبَّ أَنْ يَنْصَرِفَ فَلْيَنْصَرِفْ لَيْسَ عَلَيْهِ مِنَّا ذِمَامٌ. فَتَفَرَّقُوا يَمِينًا وَشِمَالًا حَتَّى بَقِيَ فِي أَصْحَابِهِ الَّذِينَ جَاءُوا مَعَهُ مِنْ مَكَّةَ، وَإِنَّمَا فَعَلَ ذَلِكَ لِأَنَّهُ عَلِمَ أَنَّ الْأَعْرَابَ ظَنُّوا أَنَّهُ يَأْتِي بَلَدًا قَدِ اسْتَقَامَتْ لَهُ طَاعَةُ أَهْلِهِ فَأَرَادَ أَنْ يَعْلَمُوا عَلَامَ يَقَدَمُونَ. وَقَدْ عَلِمَ أَنَّهُ إِذَا بَيَّنَ لَهُمُ الْأَمْرَ لَمْ يَصْحَبْهُ إِلَّا مَنْ يُرِيدُ مُوَاسَاتَهُ فِي الْمَوْتِ مَعَهُ
✧ Al-Ḥusayn's March to Kufa It is said that when al-Ḥusayn resolved to march to Kufa in response to the letters of the people of Iraq, ʿUmar b. ʿAbd al-Raḥmān b. al-Ḥārith b. Hishām came to him while he was in Makkah and said: 'I have come to you about a matter I wish to mention as sincere advice. If you consider me a sincere adviser, I shall say it and fulfill my duty regarding it. If you think I am not a sincere adviser, I shall refrain from what I intend.' He replied: 'Speak, for by God I consider you neither deceitful nor driven by any whim.' He said: 'It has reached me that you intend to go to Iraq, and I am concerned for you. You would be going to a land containing its governors and commanders, and with them are the treasuries. People are but slaves of this world and the dirham. I do not feel safe that those who promised you support, and to whom you are dearer than those who fight against you with them, will fight you.' Al-Ḥusayn said: 'May God reward you well, O son of my uncle. I know that you have acted out of sincerity and spoken with reason. Whatever is decreed shall happen, whether I follow your counsel or abandon it. To me you are the most praiseworthy counselor and the most sincere adviser.' He said: Then ʿAbd Allāh b. ʿAbbās came to him and said: 'People are saying that you are marching to Iraq. Explain to me what you intend to do.' Al-Ḥusayn replied: 'I have resolved to depart on one of these two days, if God Almighty wills.' Ibn ʿAbbās said: 'I seek refuge for you with God from that. Tell me, may God have mercy on you: will you go to a people who killed their amir, seized their land, and expelled their enemy? If they have done that, then go to them. But if they have only summoned you while their amir dominates them and his agents collect their taxes, then they are only summoning you to war. I do not feel safe that they will deceive you, belie you, oppose you, desert you, and urge people against you until they become the harshest of people toward you.' Al-Ḥusayn said: 'I will seek guidance from God and see what comes.' Ibn ʿAbbās left, and Ibn al-Zubayr came to him. He spoke with him for a while, then said: 'I do not know what these people have that we should leave them and refrain from them while we are the sons of the Emigrants and the rightful holders of this authority before them. Tell me what you intend to do.' Al-Ḥusayn said: 'I have considered going to Kufa. My Shia there and the nobles of the people have written to me, and I am seeking God's guidance.' Ibn al-Zubayr said: 'If I had in it supporters like yours, I would not turn away from it.' Then he feared being suspected, so he said: 'But if you stay in the Ḥijāz and then desire this matter here, we would not oppose you; we would support you, pledge allegiance to you, and counsel you sincerely.' Al-Ḥusayn said: 'My father told me that it has a ram by which its sanctity will be violated, and I would not like to be that ram.' He said: 'Then stay if you wish and entrust the matter to me; you will be obeyed and not disobeyed.' He said: 'I do not want this either.' Then both of them lowered their voices below our hearing. Al-Ḥusayn turned to those present and said: 'Do you know what he is saying?' They said: 'We do not know, may God make us your ransom!' He said: 'He is saying: Stay in this mosque and I will gather the people for you.' Then al-Ḥusayn said to him: 'By God, to be killed a span outside it is dearer to me than being killed inside it. To be killed two spans outside it is dearer to me than being killed one span outside it. By God, if I were in the hole of a creeping creature among these creatures, they would drag me out until they accomplished through me what they want! By God, they will transgress against me as the Jews transgressed concerning the Sabbath.' Ibn al-Zubayr rose and left him. Al-Ḥusayn said: 'There is nothing in this world dearer to him than that I should leave the Ḥijāz. He knows that people will not prefer him to me, so he wishes I would leave so that it becomes empty for him.' He said: In the evening or the next day, Ibn ʿAbbās came to him and said: 'O son of my uncle, I am trying to be patient but cannot. I fear for you in this undertaking destruction and extermination. The people of Iraq are treacherous folk; do not go near them. Stay in this land, for you are the lord of the people of the Ḥijāz. If the people of Iraq want you as they claim, write to them to expel their governor and their enemy, then advance upon them. If you refuse except to leave, then go to Yemen, for it has fortresses and mountain passes, and it is a wide and long land. Your father had Shia there, and you would be secluded from people. You could write to the people, send messengers, and spread your call. I hope that then what you love will come to you in safety.' Al-Ḥusayn said: 'O son of my uncle, by God I know that you are a sincere and concerned adviser, but I have firmly resolved and determined to march.' Ibn ʿAbbās said: 'If you are going, do not take your women and children, for I fear that you will be killed as ʿUthmān was killed while his women and children looked on.' Then Ibn ʿAbbās said: 'You have gladdened the eye of Ibn al-Zubayr by leaving the Ḥijāz, for today no one looks to him while you are present. By God, besides whom there is no deity, if I knew that if I seized your hair and forelock until the people gathered around us you would obey me and stay, I would do it.' Then Ibn ʿAbbās left him and passed by Ibn al-Zubayr, saying: 'May your eye be gladdened, O Ibn al-Zubayr!' Then he recited: O what a lark you are in a habitation! The sky is empty for you, so lay eggs and sing, And peck as much as you wish to peck. Then Ibn ʿAbbās said: 'Here is al-Ḥusayn going to Iraq and leaving you and the Ḥijāz.' More than one narrator related from Shabābah b. Sawwār, with his chain, that Ibn ʿUmar was at one of his water sources when news reached him that al-Ḥusayn b. ʿAlī had set out for Iraq. He caught up with him after three nights' journey and asked: 'Where do you intend to go?' He replied: 'Iraq.' He had with him scrolls and letters. He said: 'These are their letters and their pledge of allegiance.' He said: 'Do not go to them.' He refused. Ibn ʿUmar said: 'I shall tell you a tradition. Gabriel came to the Prophet ﷺ and gave him the choice between this world and the Hereafter, and he chose the Hereafter and did not want this world. You are a part of the Messenger of God ﷺ. By God, none of you will ever hold it, and God has not diverted it from you except for what is better for you.' He refused to return. He said: Then Ibn ʿUmar embraced him, wept, and said: 'I entrust you to God as one who will be slain.' Yaḥyā b. Maʿīn related with his chain from Saʿīd b. Mīnā: I heard ʿAbd Allāh b. ʿAmr say: 'Al-Ḥusayn has hastened his fate; al-Ḥusayn has hastened his fate. By God, if I had caught up with him, he would not have left unless he overcame me. With the Banū Hāshim it was opened, and with the Banū Hāshim it will be sealed. When you see a Hāshimite ruling, time has passed.' I say: This, along with the tradition of Ibn ʿUmar, indicates that the Fāṭimids are impostors, not of the offspring of Fāṭimah as they claimed. They were liars in what they alleged, as more than one imam has stated, as we shall mention in its proper place, God willing. Yaʿqūb b. Sufyān related with his chain from Bishr b. Ghālib: Ibn al-Zubayr said to al-Ḥusayn: 'Where are you going? To a people who killed your father and stabbed your brother?' He said: 'To be killed in such-and-such a place is dearer to me than that the sanctity be violated because of me,' meaning Makkah. Al-Zubayr b. Bakkār related with his chain from Maʿmar: I heard a man narrate from al-Ḥusayn b. ʿAlī; I heard him say to ʿAbd Allāh b. al-Zubayr: 'The pledge of forty thousand from the people of Kufa—or the people of Iraq—has come to me, swearing by divorce and manumission.' Ibn al-Zubayr said: 'Will you go out to a people who killed your father and expelled your brother?' Hishām said: I asked Maʿmar about that man, and he said: 'He is trustworthy.' Al-Zubayr said: My uncle said: Some people claimed that it was Ibn ʿAbbās who said this. Abū Saʿīd al-Khudrī came to him and said: 'O Abū ʿAbd Allāh, I am a sincere adviser to you and concerned for you. I have heard that a group of your Shia in Kufa has written to you inviting you to come out to them. Do not go out, for I heard your father say in Kufa: By God, I have become weary of them and hate them, and they have become weary of me and hate me. I have experienced no loyalty from them. Whoever wins through them wins the most losing arrow. By God, they have no steadfastness, no determination in any matter, and no patience before the sword.' It is said that al-Ḥusayn used to say: 'By God, they will not leave me until they extract this clot from my belly. When they do, God will set over them those who will humiliate them until they become more abased than a woman's menstrual rag.' He said: The farm is a cloth a woman places at her private part when she menstruates. Al-Ḥusayn's departure to Kufa: Al-Zubayr said: Muḥammad b. al-Ḍaḥḥāk narrated to me: Al-Ḥusayn left Makkah for Iraq. When he passed by the gate of the Sacred Mosque, he said: I did not startle the grazing herds in the dawn, raiding, nor was I called Yazīd. On the day I am given humiliation out of fear of death, while fates watch me lest I turn aside. Al-Ḥusayn left on the Day of Tarwiyah. The messengers of ʿAmr b. Saʿīd b. al-ʿĀṣ, who was governor of the Ḥijāz for Yazīd b. Muʿāwiyah, intercepted him together with his brother Yaḥyā to prevent him. He refused and went on. They struck each other with whips, and al-Ḥusayn and his companions resisted and continued. They passed by al-Tanʿīm, where he saw a caravan coming from Yemen. It had been sent by Baḥīr b. Raysān from Yemen to Yazīd b. Muʿāwiyah, and he was his governor over Yemen. The caravan carried wars dye and fine garments. Al-Ḥusayn seized it and said to the camel drivers: 'Whoever of you wishes to go with us to Iraq, we shall pay his hire and treat him well. Whoever wishes to part from us at our current place, we shall give him his share of the hire.' Those who left were given their due, and those who went with him were given their wages and clothed. Then he traveled on. When he reached al-Ṣifāḥ, the poet al-Farazdaq met him and said: May God grant you your request and your hope in what you love. Al-Ḥusayn said to him: 'Tell me the news of the people behind you.' He said: 'You have asked one who knows. People's hearts are with you, but their swords are with the Banū Umayyah. The decree descends from heaven, and God does what He wills.' Al-Ḥusayn said: 'You have spoken truly. The command belongs to God; He does what He wills. Every day our Lord is in some matter. If the decree brings what we love, we praise God for His blessings, and He is the one sought for help in giving thanks. If the decree blocks hope, then he whose intention is truth and whose inner self is piety has not transgressed.' The arrival of the letter of ʿAbd Allāh b. Jaʿfar to al-Ḥusayn advising him to turn back from Kufa: He said: The letter of ʿAbd Allāh b. Jaʿfar reached al-Ḥusayn with his two sons ʿAwn and Muḥammad. It said: 'To proceed: I adjure you by God to turn back as soon as you read this letter of mine. I fear for you that this undertaking may lead to your destruction and the extermination of your household. If you perish today, the light of the earth will be extinguished, for you are the banner of the rightly guided and the hope of the believers. Do not hasten your march, for I am following my letter. Peace.' It is said that ʿAbd Allāh b. Jaʿfar went to ʿAmr b. Saʿīd and said: 'Write a letter to al-Ḥusayn in which you grant him safe-conduct, promise him kindness and kinship, and ask him to return.' ʿAmr was Yazīd's governor over Makkah. ʿAmr did so and sent the letter with his brother Yaḥyā b. Saʿīd and with ʿAbd Allāh b. Jaʿfar. They caught up with him and read the letter to him, and strove to make him return, but he did not. Among the excuses he made to them was: 'I have seen a vision in which I saw the Messenger of God ﷺ, and I was commanded in it to do something which I must carry out, whether it is for me or against me.' They said: 'What was that vision?' He said: 'I have not told it to anyone, and I will not tell it to anyone until I meet my Lord.' The news of al-Ḥusayn's march reaching ʿUbayd Allāh b. Ziyād: When Ibn Ziyād learned of al-Ḥusayn's departure from Makkah, he sent al-Ḥuṣayn b. Numayr al-Tamīmī, his chief of police, who encamped at al-Qādisiyyah and arranged cavalry between al-Qādisiyyah and Khaffān, and between al-Qādisiyyah and al-Quṭquṭānah and to Mount Laʿlaʿ. When al-Ḥusayn reached al-Ḥājiz, he wrote to the people of Kufa with Qays b. Mushir al-Ṣaydāwī, informing them of his approach and ordering them to be serious in their affairs. When Qays reached al-Qādisiyyah, al-Ḥuṣayn seized him and sent him to Ibn Ziyād. Ibn Ziyād said to him: 'Climb the palace and curse the liar son of the liar, al-Ḥusayn b. ʿAlī.' Qays climbed up, praised and extolled God, and then said: 'This al-Ḥusayn b. ʿAlī is the best of God's creation, the son of Fāṭimah, daughter of the Messenger of God ﷺ. I am his messenger to you. I parted from him at al-Ḥājir, so respond to him.' Then he cursed Ibn Ziyād and his father and asked forgiveness for ʿAlī. Ibn Ziyād ordered him thrown from the top of the palace, and he fell in pieces and died. Then al-Ḥusayn proceeded toward Kufa and reached one of the watering places of the Arabs. There was ʿAbd Allāh b. Muṭīʿ. When he saw him, he rose to him and said: 'May my father and mother be your ransom, O son of the Messenger of God! What has brought you here?' He helped him dismount. Al-Ḥusayn informed him. ʿAbd Allāh said: 'I remind you of God, O son of the Messenger of God, and of the sanctity of Islam lest it be violated. I adjure you by God in the sanctity of Quraysh; I adjure you by God in the sanctity of the Arabs. By God, if you seek what is in the hands of the Banū Umayyah, they will kill you. If they kill you, they will never fear anyone after you. By God, it is the sanctity of Islam that would be violated, and the sanctity of Quraysh and the sanctity of the Arabs. Do not do it; do not go to Kufa; do not expose yourself to the Banū Umayyah!' He refused except to continue. Zuhayr b. al-Qayn al-Bajalī had made the pilgrimage, and he was an ʿUthmānī. On his return, the road brought them together. He had traveled alongside al-Ḥusayn from Makkah but did not camp with him. One day al-Ḥusayn summoned him, and that distressed him, but then he responded reluctantly. When he returned from him, he moved his baggage to al-Ḥusayn's baggage and said to his companions: 'Whoever of you wishes to follow me may do so; otherwise, this is the last meeting. I will tell you a story. We raided Balanjar, and it was conquered, and we obtained spoils and rejoiced. Salmān al-Fārisī was with us and said to us: "When you meet the lord of the youth of Muḥammad's family, rejoice more in fighting alongside him than in the spoils you got today. As for me, I entrust you to God!"' Then he divorced his wife and said to her: 'Rejoin your family, for I would not like anything but good to befall you because of me.' He remained with al-Ḥusayn until he was killed with him. The news of the killing of Muslim b. ʿAqīl reached al-Ḥusayn at al-Thaʿlabiyyah, and one of his companions said to him: "We adjure you by Allah to turn back from your place, for you have in al-Kūfah no helper and no Shīʿah; rather, we fear for you that they may be against you!" Then the Banū ʿAqīl leapt up and said: "By Allah, we will not depart until we attain our vengeance or taste what Muslim tasted!" Al-Ḥusayn said: "There is no good in life after these ones." One of his companions said to him: "By Allah, you are not like Muslim b. ʿAqīl, and were you to arrive in al-Kūfah, the people would hasten to you more quickly." Then they departed and reached Zubālah. He did not pass by any water but that those who were with him followed him until he reached Zubālah. There came to him the news of the killing of his foster brother ʿAbd Allāh b. Buqṭur, whom he had sent from the road to Muslim b. ʿAqīl while he did not know of his killing. The horsemen of al-Ḥuṣayn seized him and sent him from al-Qādisiyyah to Ibn Ziyād. He said to him: "Ascend to the top of the palace and curse the liar, son of the liar; then come down so that I may see my opinion concerning you." He ascended and informed the people of the arrival of al-Ḥusayn and cursed Ibn Ziyād and his father. He threw him from the palace, and his bones were shattered while a breath of life remained in him. A man called ʿAbd al-Malik b. ʿUmayr al-Lakhmī came to him and slaughtered him. When that was criticized against him, he said: "I only intended to give him rest." Some of them said: The one who slaughtered him was not ʿAbd al-Malik b. ʿUmayr, but rather a man who resembled ʿAbd al-Malik. When the news of the killing of his foster brother and of Muslim b. ʿAqīl came to al-Ḥusayn, he informed the people of that and said: "Our Shīʿah have forsaken us. Whoever wishes to depart, let him depart; no obligation from us rests upon him." They dispersed to the right and to the left until there remained with him those companions who had come with him from Makkah. He did that only because he knew that the Bedouins thought that he was coming to a land whose people's obedience to him had become established, so he wanted them to know what they were advancing upon. And he knew that if he made the matter clear to them, only those who wished to share death with him would accompany him.
Tarikh (al-Tabari) 2207No grade recorded
( مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ ) وَمِمَّنْ ذُكِرَ أَنَّهُ تُوُفِّيَ فِي هَذِهِ السَّنَةِ - أَعْنِي سَنَةَ سِتِّينَ - صَفْوَانُ بْنُ الْمُعَطَّلِ بْنِ رَحَضَةَ بْنِ الْمُؤَمَّلِ بْنِ خُزَاعِيٍّ، أَبُو عَمْرٍو، وَأَوَّلُ مَشَاهِدِهِ الْمُرَيْسِيعُ، وَكَانَ فِي السَّاقَةِ يَوْمَئِذٍ، وَهُوَ الَّذِي رَمَاهُ أَهْلُ الْإِفْكِ بِأُمِّ الْمُؤْمِنِينَ، ؓ، فَبَرَّأَهُ اللَّهُ وَإِيَّاهَا مِمَّا قَالُوا، وَكَانَ مِنْ سَادَاتِ الْمُسْلِمِينَ، وَكَانَ يَنَامُ نَوْمًا شَدِيدًا حَتَّى إِنَّهُ كَانَ رُبَّمَا طَلَعَتْ عَلَيْهِ الشَّمْسُ وَهُوَ نَائِمٌ لَا يَسْتَيْقِظُ، فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: " إِذَا اسْتَيْقَظْتَ فَصَلِّ ". وَقَدْ قُتِلَ صَفْوَانُ شَهِيدًا. بلال بن الحارث بِلَالُ بْنُ الْحَارِثِ ، أَبُو عَبْدِ الرَّحْمَنِ وَهُوَ مِنْ بَنِي قُرَّةَ بْنِ مَازِنٍ، بَعَثَهُ رَسُولُ اللَّهِ ﷺ إِلَى مُزَيْنَةَ وَمَعَهُ عَمْرُو بْنُ عَوْفٍ يَسْتَنْفِرَانِهِمْ حِينَ أَرَادَ أَنْ يَغْزُوَ مَكَّةَ، وَحَمَلَ بِلَالٌ أَحَدَ أَلْوِيَةِ مُزَيْنَةَ الثَّلَاثَةِ الَّتِي عَقَدَهَا لَهُمْ رَسُولُ اللَّهِ ﷺ يَوْمَ الْفَتْحِ، وَكَانَ يَسْكُنُ جَبَلَ مُزَيْنَةَ وَيَأْتِي الْمَدِينَةَ كَثِيرًا. وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ وَهُوَ ابْنُ ثَمَانِينَ سَنَةً. خراش بن أمية بن ربيعة خِرَاشُ بْنُ أُمَيَّةَ بْنِ رَبِيعَةَ ، أَبُو نَضْلَةَ: شَهِدَ الْمُرَيْسِيعَ وَالْحُدَيْبِيَةَ، وَبَعَثَهُ رَسُولُ اللَّهِ ﷺ إِلَى قُرَيْشٍ عَلَى جَمَلٍ لَهُ يَقُولُ: إِنَّمَا جِئْنَا مُعْتَمِرِينَ وَلَمْ نَأْتِ لِقِتَالٍ، فَعَرَفُوا جَمَلَ رَسُولِ اللَّهِ ﷺ، وَأَرَادُوا قِتَالَ خِرَاشٍ فَمَنَعَهُ مَنْ هُنَاكَ مِنْ قَوْمِهِ، فَرَجَعَ وَأَخْبَرَ رَسُولَ اللَّهِ ﷺ بِمَا لَقِيَ، وَقَالَ: ابْعَثْ أَمْنَعَ مِنِّي، فَدَعَا عُمَرَ فَقَالَ: يَا رَسُولَ اللَّهِ، قَدْ عَرَفَتْ قُرَيْشٌ عَدَاوَتِي لَهَا، وَلَيْسَ بِهَا مِنْ بَنِي عَدِيٍّ مَنْ يَمْنَعُنِي، فَإِنْ أَحْبَبْتَ دَخَلْتُ عَلَيْهِمْ، فَلَمْ يَقُلْ لَهُمُ النَّبِيُّ ﷺ شَيْئًا، فَقَالَ عُمَرُ: لَكِنِّي أَدُلُّكَ عَلَى رَجُلٍ أَعَزَّ مِنِّي بِمَكَّةَ وَأَكْثَرَ عَشِيرَةً، وَأَمْنَعَ: عُثْمَانُ، فَدَعَاهُ، فَبَعَثَهُ إِلَيْهِمْ. وَخِرَاشٌ هُوَ الَّذِي حَلَقَ رَأْسَ رَسُولِ اللَّهِ ﷺ يَوْمَ الْحُدَيْبِيَةِ، وَحَلَقَهُ أَيْضًا فِي عُمْرَةِ الْجِعِرَّانَةِ، وَمَا زَالَ يَغْزُو مَعَ رَسُولِ اللَّهِ ﷺ إِلَى أَنْ قُبِضَ، وَمَاتَ فِي آخِرِ خِلَافَةِ مُعَاوِيَةَ. 404 عبد الله بن ثوب أَبُو مُسْلِمٍ الْخَوْلَانِيُّ عَبْدُ اللَّهِ بْنُ ثَوْبٍ، أَبُو مُسْلِمٍ الْخَوْلَانِيُّ: عَنْ شُرَحْبِيلَ بْنِ مُسْلِمٍ الْخَوْلَانِيِّ قَالَ: بَيْنَا الْأَسْوَدُ بْنُ قَيْسٍ الْعَنْسِيُّ بِالْيَمَنِ فَأَرْسَلَ إِلَى أَبِي مُسْلِمٍ فَقَالَ لَهُ: أَتَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ ؟ قَالَ: نَعَمْ قَالَ: فَتَشْهَدُ أَنِّي رَسُولُ اللَّهِ ؟ قَالَ: مَا أَسْمَعُ، قَالَ: أَتَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ ؟ قَالَ: نَعَمْ. قَالَ: فَتَشْهَدُ أَنِّي رَسُولُ اللَّهِ. قَالَ: مَا أَسْمَعُ قَالَ: فَأَمَرَ بِنَارٍ عَظِيمَةٍ فَأُجِّجَتْ، فَطُرِحَ فِيهَا أَبُو مُسْلِمٍ فَلَمْ تَضَرَّهُ، فَقَالَ لَهُ أَهْلُ مَمْلَكَتِهِ: إِنْ تَرَكْتَ هَذَا فِي بِلَادِكَ أَفْسَدَهَا عَلَيْكَ. فَأَمَرَهُ بِالرَّحِيلِ، فَقَدِمَ الْمَدِينَةَ وَقَدْ قُبِضَ رَسُولُ اللَّهِ ﷺ وَاسْتُخْلِفَ أَبُو بَكْرٍ، فَقَامَ إِلَى سَارِيَةٍ مِنْ سَوَارِي الْمَسْجِدِ يُصَلِّي، فَبَصُرَ بِهِ عُمَرُ بْنُ الْخَطَّابِ فَقَالَ: مِنْ أَيْنَ الرَّجُلُ ؟ قَالَ: مِنَ الْيَمَنِ. قَالَ: فَمَا فَعَلَ عَدُوُّ اللَّهِ بِصَاحِبِنَا الَّذِي حَرَّقَهُ بِالنَّارِ فَلَمْ تَضُرَّهُ ؟ فَقَالَ: ذَاكَ عَبْدُ اللَّهِ بْنُ ثَوْبٍ. قَالَ: نَشَدْتُكَ بِاللَّهِ أَنَّكَ هُوَ. قَالَ: اللَّهُمَّ نَعَمْ. قَالَ: فَقَبَّلَ مَا بَيْنَ عَيْنَيْهِ، ثُمَّ جَاءَ بِهِ حَتَّى أَجْلَسَهُ بَيَنْهُ وَبَيْنَ أَبِي بَكْرٍ، وَقَالَ: الْحَمْدُ لِلَّهِ الَّذِي لَمْ يُمِتْنِي حَتَّى أَرَانِي مِنْ أُمَّةِ مُحَمَّدٍ ﷺ مَنْ فُعِلَ بِهِ كَمَا فُعِلَ بِإِبْرَاهِيمَ خَلِيلِ الرَّحْمَنِ عَلَيْهِ السَّلَامُ. وعَنْ عُثْمَانَ بْنِ عَطَاءٍ، عَنْ أَبِيهِ قَالَ: كَانَ أَبُو مُسْلِمٍ الْخَوْلَانِيُّ إِذَا انْصَرَفَ مِنَ الْمَسْجِدِ إِلَى أَهْلِهِ كَبَّرَ عَلَى بَابِ مَنْزِلِهِ، فَتُكَبِّرُ امْرَأَتُهُ، فَإِذَا كَانَ فِي صَحْنِ دَارِهِ كَبَّرَ فَتُجِيبُهُ امْرَأَتُهُ. فَانْصَرَفَ ذَاتَ لَيْلَةٍ، فَكَبَّرَ عِنْدَ بَابِ دَارِهِ، فَلَمْ يُجِبْهُ أَحَدٌ، فَلَمَّا كَانَ فِي الصَّحْنِ كَبَّرَ، فَلَمْ يُجِبْهُ أَحَدٌ، فَلَمَّا كَانَ فِي بَابِ بَيْتِهِ [كَبَّرَ ] فَلَمْ يُجِبْهُ أَحَدٌ، وَكَانَ إِذَا دَخَلَ بَيْتَهُ أَخَذَتِ امْرَأَتُهُ رِدَاءَهُ وَنَعْلَيْهِ، ثُمَّ أَتَتْهُ بِطَعَامِهِ. قَالَ: فَدَخَلَ، فَإِذَا الْبَيْتُ فِيهِ سِرَاجٌ، وَإِذَا امْرَأَتُهُ جَالِسَةٌ مُنَكِّسَةٌ تَنْكُثُ بِعَوْدٍ مَعَهَا، فَقَالَ لَهَا: مَا لَكِ ؟ قَالَتْ: أَنْتَ لَكَ مَنْزِلَةٌ مِنْ مُعَاوِيَةَ، وَلَيْسَ لَنَا خَادِمٌ، فَلَوْ سَأَلْتَهُ فَأَخْدَمَنَا وَأَعْطَاكَ. فَقَالَ: اللَّهُمَّ مَنْ أَفْسَدَ عَلَيَّ امْرَأَتِي فَأَعْمِ بَصَرَهُ. قَالَ: وَكَانَتْ قَدْ جَاءَتْهَا امْرَأَةٌ قَبْلَ ذَلِكَ فَقَالَتْ: زَوْجُكِ لَهُ مَنْزِلَةٌ مِنْ مُعَاوِيَةَ، فَلَوْ قُلْتِ لَهُ كَتَبَ إِلَى مُعَاوِيَةَ بِخِدْمَةٍ وَيُعْطِيهِ عِشْتُمْ. قَالَ: فَبَيْنَا تِلْكَ الْمَرْأَةُ جَالِسَةٌ فِي بَيْتِهَا أَنْكَرَتْ بَصَرَهَا، فَقَالَتْ: مَا لِسِرَاجِكُمْ طُفِئَ ؟ قَالُوا: لَا فَعَرَفَتْ ذَنْبَهَا، فَأَقْبَلَتْ إِلَى أَبِي مُسْلِمٍ تَبْكِي وَتَسْأَلُهُ أَنْ يَدْعُوَ لَهَا اللَّهَ عَزَّ وَجَلَّ أَنْ يَرُدَّ عَلَيْهَا بَصَرَهَا. فَرَحِمَهَا أَبُو مُسْلِمٍ، فَدَعَا اللَّهَ عَزَّ وَجَلَّ فَرَدَّ عَلَيْهَا بَصَرَهَا. وَفِي رِوَايَةٍ: فَرَجَعَتْ. النعمان بن بشير النُّعْمَانُ بْنُ بَشِيرِ بْنِ سَعْدِ بْنِ ثَعْلَبَةَ بْنِ جِلَاسٍ : أُمُّهُ عَمْرَةُ بِنْتُ رَوَاحَةَ أُخْتُ عَبْدِ اللَّهِ بْنِ رَوَاحَةَ، وَهُوَ أَوَّلُ مَنْ وُلِدَ مِنَ الْأَنْصَارِ بِالْمَدِينَةِ بَعْدَ الْهِجْرَةِ، وَحَنَّكَهُ رَسُولُ اللَّهِ ﷺ بِتَمْرَةٍ، فَتَلَمَّظَ بِهَا فَقَالَ رَسُولُ اللَّهِ ﷺ: " [انْظُرُوا ] إِلَى الْأَنْصَارِ وَحُبِّهَا لِلتَّمْرِ ". تُوُفِّيَ رَسُولُ اللَّهِ ﷺ وَالنُّعْمَانُ بْنُ بَشِيرٍ ابْنُ ثَمَانِي سِنِينَ. وَرَوَى [عَنْ رَسُولِ اللَّهِ ﷺ ]، وَكَانَ مِمَّنْ نَصَرَ عُثْمَانَ، وَقَدِمَ بِقَمِيصِهِ الَّذِي قُتِلَ فِيهِ عَلَى مُعَاوِيَةَ، وَبَعَثَهُ مُعَاوِيَةُ عَلَى الْكُوفَةِ أَمِيرًا، فَأَقَامَ بِهَا وَالِيًا عَلَيْهَا سَبْعَةِ أَشْهُرٍ، ثُمَّ آلَ الْأَمْرُ إِلَى أَنْ دَعَا لِابْنِ الزُّبَيْرِ فَقَتَلَهُ أَهْلُ حِمْصَ فِي هَذِهِ السَّنَةِ. وعن الْهَيْثَمُ بْنُ عَدِيٍّ قَالَ: لَمَّا عُزِلَ النُّعْمَانُ بْنُ بَشِيرٍ عَنِ الْكُوفَةِ وَلَّاهُ مُعَاوِيَةُ حِمْصَ، فَوَفَدَ عَلَيْهِ أَعْشَى هَمْدَانَ، فَقَالَ لَهُ: مَا أَقْدَمَكَ أَبَا الْمُصَبَّحِ قَالَ: جِئْتُ لِتَصِلَنِيَ، وَتَحْفَظَ قَرَابَتِي، وَتَقْضِيَ دَيْنِي. فَأَطْرَقَ النُّعْمَانُ، ثُمَّ رَفَعَ رَأْسَهُ ثُمَّ قَالَ: وَاللَّهِ مَا [عِنْدِي ] شَيْءٌ. ثُمَّ قَالَ: هِيهْ، كَأَنَّهُ ذَكَرَ شَيْئًا، فَقَامَ فَصَعِدَ الْمِنْبَرَ ثُمَّ قَالَ: يَا أَهْلَ حِمْصَ - وَهُمْ فِي الدِّيوَانِ عِشْرُونَ أَلْفًا - هَذَا ابْنُ عَمٍّ لَكُمْ مِنْ أَهْلِ الْقُرْآنِ وَالشَّرَفِ، قَدِمَ عَلَيْكُمْ يَسْتَرْفِدُكُمْ، فَمَا تَرَوْنَ فِيهِ ؟ فَقَالُوا: أَصْلَحَ اللَّهُ الْأَمِيرَ، احْكُمْ لَهُ. فَأَبَى عَلَيْهِمْ. قَالُوا: فَإِنَّا قَدْ حَكَمْنَا لَهُ عَلَى أَنْفُسِنَا مِنْ كُلِّ رَجُلٍ فِي الْعَطَاءِ بِدِينَارٍ مِنْ دِينَارَيْنِ تَعَجَّلَهَا لَهُ مِنْ بَيْتِ الْمَالِ أَرْبَعُونَ أَلْفَ دِينَارٍ. فَقَبَضَهَا وَأَنْشَأَ يَقُولُ: فَلَمْ أَرَ لِلْحَاجَاتِ عِنْدَ انْكِمَاشِهَا كَنُعْمَانَ نُعْمَانَ النَّدَى ابْنِ بَشِيرٍ إِذَا قَالَ أَوْفَى بِالْمَقَالِ وَلَمْ يَكُنْ كَمُدْلٍ إِلَى الْأَقْوَامِ حَبْلَ غُرُورٍ مَتَى أَنْجَدَ النُّعْمَانُ لَا أَكُ شَاكِرًا وَلَا خَيْرَ مَنْ لَا يَقْتَدِي بِشَكُورٍ ( وَفِيهَا مَاتَ جُرْهُدٌ الْأَسْلَمِيُّ لَهُ صُحْبَةٌ ).
✧ (Those Who Died in This Year) Among those mentioned as having died in this year—I mean the year sixty—was Ṣafwān b. al-Muʿaṭṭal b. Raḥaḍah b. al-Muʾammal b. Khuzāʿī, Abū ʿAmr. His first military engagement was al-Muraysīʿ, and he was in the rear guard that day. He is the one whom the people of the slander accused regarding the Mother of the Believers, ؓ, but Allah exonerated him and her from what they said. He was one of the leaders of the Muslims. He used to sleep so deeply that sometimes the sun would rise upon him while he was still asleep and he would not wake. The Messenger of Allah ﷺ said to him: "When you wake, then pray." Ṣafwān was killed as a martyr. Bilāl b. al-Ḥārith, Abū ʿAbd al-Raḥmān He was from the Banū Qurrah b. Māzin. The Messenger of Allah ﷺ sent him to Muzaynah, and with him was ʿAmr b. ʿAwf, to call them to arms when he intended to raid Makkah. Bilāl carried one of the three banners of Muzaynah that the Messenger of Allah ﷺ had tied for them on the day of the conquest. He used to live on the mountain of Muzaynah and came often to Madinah. He died in this year at the age of eighty. Khirāsh b. Umayyah b. Rabīʿah, Abū Naḍlah: He was present at al-Muraysīʿ and al-Ḥudaybiyah. The Messenger of Allah ﷺ sent him to Quraysh on a camel of his, saying: "We have come only to perform ʿumrah, and we have not come to fight." They recognized the camel of the Messenger of Allah ﷺ, and they wanted to fight Khirāsh, but those of his people who were there prevented them. He returned and told the Messenger of Allah ﷺ what he had encountered, and said: "Send someone more protected than me." So he called ʿUmar, who said: "O Messenger of Allah, Quraysh know my enmity toward them, and there is no one among them from Banū ʿAdī who would protect me. If you wish, I will go in to them." The Prophet ﷺ did not say anything to them. Then ʿUmar said: "But I will direct you to a man who is more honored than I in Makkah, with a larger clan and better protection: ʿUthmān." So he called him and sent him to them. Khirāsh is the one who shaved the head of the Messenger of Allah ﷺ on the day of al-Ḥudaybiyah, and he also shaved it during the ʿumrah of al-Jiʿirrānah. He continued to raid with the Messenger of Allah ﷺ until he passed away, and he died at the end of Muʿāwiyah's caliphate. 404 ʿAbd Allāh b. Thawb, Abū Muslim al-Khawlānī: From Shuraḥbīl b. Muslim al-Khawlānī, who said: While al-Aswad b. Qays al-ʿAnsī was in Yemen, he sent to Abū Muslim and said to him: "Do you testify that Muḥammad is the Messenger of Allah?" He said: "Yes." He said: "Then do you testify that I am the Messenger of Allah?" He said: "I do not hear." He said: "Do you testify that Muḥammad is the Messenger of Allah?" He said: "Yes." He said: "Then do you testify that I am the Messenger of Allah?" He said: "I do not hear." So he ordered a great fire, and it was kindled. Abū Muslim was thrown into it, but it did not harm him. The people of his kingdom said to him: "If you leave this man in your land, he will corrupt it for you." So he ordered him to depart. He arrived in Madinah after the Messenger of Allah ﷺ had passed away and Abū Bakr had been made caliph. He went to a pillar of the mosque and stood praying. ʿUmar b. al-Khaṭṭāb saw him and said: "Where is the man from?" He said: "From Yemen." He said: "What did the enemy of Allah do to our companion whom he burned with fire and it did not harm him?" He said: "That is ʿAbd Allāh b. Thawb." He said: "I adjure you by Allah, are you he?" He said: "O Allah, yes." He said: "Then he kissed him between the eyes, then brought him and seated him between himself and Abū Bakr, and said: 'Praise be to Allah who did not cause me to die until He showed me among the community of Muḥammad ﷺ one who was treated as Ibrāhīm, the Friend of the Merciful, was treated, ﷺ.'" From ʿUthmān b. ʿAṭāʾ, from his father, who said: Abū Muslim al-Khawlānī, when he returned from the mosque to his family, would say "Allāhu akbar" at the door of his house, and his wife would say "Allāhu akbar" in response. When he was in the courtyard of his house, he would say "Allāhu akbar" and his wife would answer him. One night he returned and said "Allāhu akbar" at the door of his house, but no one answered him. When he was in the courtyard, he said "Allāhu akbar," but no one answered him. When he was at the door of his room, he said "Allāhu akbar," but no one answered him. Usually, when he entered his room, his wife would take his cloak and sandals, then bring him his food. He said: He entered, and there was a lamp in the room, and his wife was sitting with her head bowed, poking with a stick she had. He said to her: "What is the matter with you?" She said: "You have a position with Muʿāwiyah, yet we have no servant. If only you would ask him to give us a servant and grant you something." He said: "O Allah, whoever has corrupted my wife against me, blind his sight." He said: A woman had come to her before that and said: "Your husband has a position with Muʿāwiyah. If only you would tell him to write to Muʿāwiyah for a servant, and he would give him, you would live well." He said: While that woman was sitting in her house, she noticed her sight failing, and she said: "Why has your lamp gone out?" They said: "No." So she recognized her sin and came to Abū Muslim weeping, asking him to pray to Allah, Mighty and Majestic, to restore her sight. Abū Muslim had mercy on her and prayed to Allah, Mighty and Majestic, and her sight was restored. In another narration: and she returned. Al-Nuʿmān b. Bashīr b. Saʿd b. Thaʿlabah b. Jilās: His mother was ʿAmrah bt. Rawāḥah, the sister of ʿAbd Allāh b. Rawāḥah. He was the first child born among the Anṣār in Madinah after the Hijrah. The Messenger of Allah ﷺ chewed a date and put it in his mouth, and he sucked it, so the Messenger of Allah ﷺ said: "[Look] at the Anṣār and their love for dates." The Messenger of Allah ﷺ passed away when al-Nuʿmān b. Bashīr was eight years old. He narrated [from the Messenger of Allah ﷺ], and he was among those who supported ʿUthmān. He brought the shirt in which ʿUthmān was killed to Muʿāwiyah. Muʿāwiyah sent him as governor over Kufa, and he remained there as its governor for seven months. Then the matter led to his declaring allegiance to Ibn al-Zubayr, and the people of Homs killed him in this year. From al-Haytham b. ʿAdī, who said: When al-Nuʿmān b. Bashīr was dismissed from Kufa, Muʿāwiyah appointed him over Homs. Aʿshā Hamdān came to him as a delegate, and he said to him: "What has brought you, Abū al-Muṣabbiḥ?" He said: "I have come so that you may maintain ties with me, preserve my kinship, and pay my debt." Al-Nuʿmān bowed his head, then raised it and said: "By Allah, I have nothing." Then he said: "Wait," as if he remembered something. He stood up, ascended the pulpit, and said: "O people of Homs—and they numbered twenty thousand in the register—this is a cousin of yours, a man of the Qurʾān and nobility. He has come to you seeking your assistance. What do you think should be done for him?" They said: "May Allah guide the governor, decide for him." He refused them. They said: "Then we have decided for him against ourselves: from every man in the stipend, one dinar out of two, to be advanced to him from the treasury—forty thousand dinars." He took the money and began to recite: I have never seen, when needs press urgently, Anyone like Nuʿmān—Nuʿmān of generosity, son of Bashīr— When he speaks, he fulfills his word, and he is not Like one who lowers to people a rope of deception. Whenever Nuʿmān goes to the highlands, I am not ungrateful, And there is no good in one who does not follow the example of the grateful. (In this year Jurhud al-Aslamī died; he was a Companion.)
Tarikh (al-Tabari) 2208No grade recorded
مَقْتَلِ الْحُسَيْنِ، ؓ واسْتَهَلَّتْ سَنَةُ إِحْدَى وَسِتِّينَ وَالْحُسَيْنُ بْنُ عَلِيٍّ سَائِرٌ إِلَى الْكُوفَةِ فِيمَا بَيْنَ مَكَّةَ وَالْعِرَاقِ، وَمَعَهُ أَصْحَابُهُ وَقَرَابَاتُهُ وَهَذِهِ صِفَةُ مَقْتَلِهِ، ؓ ، مَأْخُوذَةً مِنْ كَلَامِ أَئِمَّةِ هَذَا الشَّأْنِ، لَا كَمَا يَزْعُمُهُ أَهْلُ التَّشَيُّعِ مِنَ الْكَذِبِ الصَّرِيحِ وَالْبُهْتَانِ قَالَ أَبُو مِخْنَفٍ، بسنده عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمٍ وَالْمَذْرِيِّ بْنِ الْمُشْمَعِلِّ الْأَسَدِيَّيْنِ قَالَا: أَقْبَلَ الْحُسَيْنُ، فَلَمَّا نَزَلَ شَرَافَ قَالَ لِغِلْمَانِهِ وَقْتَ السَّحَرِ: اسْتَقَوْا مِنَ الْمَاءِ. فَأَكْثَرُوا ثُمَّ سَارُوا إِلَى صَدْرِ النَّهَارِ، فَسَمِعَ الْحُسَيْنُ رَجُلًا يُكَبِّرُ فَقَالَ لَهُ: مِمَّ كَبَّرْتَ ؟ فَقَالَ: رَأَيْتُ النَّخْلَ. فَقَالَ لَهُ الْأَسَدِيَّانِ: إِنَّ هَذَا الْمَكَانَ لَمْ يَرَ أَحَدٌ مِنْهُ نَخْلَةً. فَقَالَ الْحُسَيْنُ: فَمَاذَا تَرَيَانِهِ رَأَى ؟ فَقَالَا: هَذِهِ الْخَيْلُ قَدْ أَقْبَلَتْ. فَقَالَ الْحُسَيْنُ: أَمَا لَنَا مَلْجَأٌ نَجْعَلُهُ فِي ظُهُورِنَا وَنَسْتَقْبِلُ الْقَوْمَ مِنْ وَجْهٍ وَاحِدٍ ؟ فَقَالَا: بَلَى، ذُو حُسُمٍ. فَأَخَذَ ذَاتَ الْيَسَارِ إِلَى ذِي حُسُمٍ فَنَزَلَ، وَأَمَرَ بِأَبْنِيَتِهِ فَضُرِبَتْ، وَجَاءَ الْقَوْمُ وَهُمْ أَلْفُ فَارِسٍ مَعَ الْحُرِّ بْنِ يَزِيدَ التَّمِيمِيِّ، وَهُمْ مُقَدِّمَةُ الْجَيْشِ الَّذِينَ بَعَثَهُمُ ابْنُ زِيَادٍ، حَتَّى وَقَفُوا فِي مُقَابَلَتِهِ فِي نَحْرِ الظَّهِيرَةِ، وَالْحُسَيْنُ وَأَصْحَابُهُ مُعْتَمُّونَ مُتَقَلِّدُونَ سُيُوفَهُمْ، فَأَمَرَ الْحُسَيْنُ أَصْحَابَهُ أَنْ يَتَرَوَّوْا مِنَ الْمَاءِ وَيَسْقُوا خُيُولَهُمْ، وَأَنْ يَسْقُوا خُيُولَ أَعْدَائِهِمْ أَيْضًا. وَرَوَى هُوَ وَغَيْرُهُ قَالُوا: لَمَّا دَخَلَ وَقْتُ الظُّهْرِ أَمَرَ الْحُسَيْنُ الْحَجَّاجَ بْنَ مَسْرُوقٍ الْجُعْفِيَّ فَأَذَّنَ، ثُمَّ خَرَجَ الْحُسَيْنُ فِي إِزَارٍ وَرِدَاءٍ وَنَعْلَيْنِ، فَخَطَبَ النَّاسَ مِنْ أَصْحَابِهِ وَأَعْدَائِهِ فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ ثُمَّ قَالَ: أَيُّهَا النَّاسُ إِنَّهَا مَعْذِرَةٌ إِلَى اللَّهِ وَإِلَيْكُمْ، إِنِّي لَمْ آتِكُمْ حَتَّى أَتَتْنِي كُتُبُكُمْ وَرُسُلُكُمْ أَنْ أَقْدِمْ إِلَيْنَا فَلَيْسَ لَنَا إِمَامٌ لَعَلَّ اللَّهَ أَنْ يَجْعَلَنَا بِكَ عَلَى الْهُدَى، فَقَدْ جِئْتُكُمْ، فَإِنْ تُعْطُونِي مَا أَطْمَئِنُّ إِلَيْهِ مِنْ عُهُودِكُمْ أَقْدَمُ مِصْرَكُمْ، وَإِنْ لَمْ تَفْعَلُوا أَوْ كُنْتُمْ لِمَقَدَمِي كَارِهِينَ انْصَرَفْتُ عَنْكُمْ إِلَى الْمَكَانِ الَّذِي أَقْبَلْتُ مِنْهُ. فَسَكَتُوا ثُمَّ أُقِيمَتِ الصَّلَاةُ فَقَالَ الْحُسَيْنُ لِلْحُرِّ: تُرِيدُ أَنْ تُصَلِّيَ بِأَصْحَابِكَ ؟ قَالَ: لَا، وَلَكِنْ صِلِّ أَنْتَ وَنُصَلِّي نَحْنُ وَرَاءَكَ. فَصَلَّى بِهِمُ الْحُسَيْنُ، ثُمَّ دَخَلَ إِلَى خَيْمَتِهِ، وَاجْتَمَعَ بِهِ أَصْحَابُهُ، وَانْصَرَفَ الْحُرُّ إِلَى جَيْشِهِ، وَكُلٌّ عَلَى أُهْبَتِهِ، فَلَمَّا كَانَ وَقْتُ الْعَصْرِ صَلَّى بِهِمُ الْحُسَيْنُ، ثُمَّ انْصَرَفَ فَخَطَبَهُمْ وَحَثَّهُمْ عَلَى السَّمْعِ وَالطَّاعَةِ لَهُ وَخَلْعِ مَنْ عَلَيْهِمْ مِنَ الْأَدْعِيَاءِ السَّائِرِينَ بِالْجَوْرِ فِي الرَّعِيَّةِ. فَقَالَ لَهُ الْحُرُّ: إِنَّا لَا نَدْرِي مَا هَذِهِ الْكُتُبُ، وَلَا مَنْ كَتَبَهَا. فَأَحْضَرَ الْحُسَيْنُ خُرْجَيْنِ مَمْلُوءَيْنِ كُتُبًا، فَنَثَرَهَا بَيْنَ يَدَيْهِ، وَقَرَأَ مِنْهَا طَائِفَةً، فَقَالَ الْحُرُّ: لَسْنَا مِنْ هَؤُلَاءِ الَّذِينَ كَتَبُوا إِلَيْكَ، وَقَدْ أُمِرْنَا إِذَا نَحْنُ لَقِينَاكَ أَنْ لَا نُفَارِقُكَ حَتَّى نُقْدِمَكَ عَلَى عُبَيْدِ اللَّهِ بْنِ زِيَادٍ فَقَالَ الْحُسَيْنُ: الْمَوْتُ أَدْنَى إِلَيْكَ مِنْ ذَلِكَ. ثُمَّ قَالَ الْحُسَيْنُ لِأَصْحَابِهِ: ارْكَبُوا، فَرَكِبُوا وَرَكِبَ النِّسَاءُ، فَلَمَّا أَرَادَ الِانْصِرَافَ حَالَ الْقَوْمُ بَيْنَهُ وَبَيْنَ الِانْصِرَافِ، فَقَالَ الْحُسَيْنُ لِلْحُرِّ: ثَكِلَتْكَ أُمُّكَ، مَا تُرِيدُ ؟ فَقَالَ لَهُ الْحُرُّ: أَمَا وَاللَّهِ لَوْ غَيْرُكَ يَقُولُهَا لِي مِنَ الْعَرَبِ وَهُوَ عَلَى مِثْلِ الْحَالِ الَّتِي أَنْتَ عَلَيْهَا لَأَقْتَصَّنَّ مِنْهُ، وَلَمَا تَرَكْتُ ذِكْرَ أُمِّهِ، وَلَكِنْ لَا سَبِيلَ إِلَى ذِكْرِ أُمِّكَ إِلَّا بِأَحْسَنِ مَا نقَدْرُ عَلَيْهِ. وَتَقَاوَلَ الْقَوْمُ وَتَرَاجَعُوا، فَقَالَ لَهُ الْحُرُّ: إِنِّي لَمْ أُؤْمَرْ بِقِتَالِكَ، وَإِنَّمَا أُمِرْتُ أَنْ لَا أُفَارِقَكَ حَتَّى أُقْدِمَكَ الْكُوفَةَ عَلَى ابْنِ زِيَادٍ، فَإِذَا أَبَيْتَ فَخُذْ طَرِيقًا لَا تُقْدِمُكَ الْكُوفَةَ وَلَا تَرُدَّكَ إِلَى الْمَدِينَةِ، وَأَكْتُبُ أَنَا إِلَى ابْنِ زِيَادٍ، وَاكْتُبْ أَنْتَ إِلَى يَزِيدَ، أَوْ إِلَى ابْنِ زِيَادٍ إِنْ شِئْتَ، فَلَعَلَّ اللَّهَ أَنْ يَأْتِيَ بِأَمْرٍ يَرْزُقُنِي فِيهِ الْعَافِيَةَ مِنْ أَنْ أُبْتَلَى بِشَيْءٍ مِنْ أَمْرِكَ. قَالَ: فَأَخَذَ الْحُسَيْنُ يَسَارًا عَنْ طَرِيقِ الْعُذَيْبِ وَالْقَادِسِيَّةِ، وَالْحُرُّ بْنُ يَزِيدَ يُسَايِرُهُ وَهُوَ يَقُولُ لَهُ: يَا حُسَيْنُ، إِنِّي أُذَكِّرُكَ اللَّهَ فِي نَفْسِكَ، فَإِنِّي أَشْهَدُ لَئِنْ قَاتَلْتَ لَتُقْتَلَنَّ، وَلَئِنْ قُوتِلْتَ لَتَهْلِكَنَّ فِيمَا أَرَى. فَقَالَ لَهُ الْحُسَيْنُ: أَفَبِالْمَوْتِ تُخَوِّفُنِي ؟ وَلَكِنْ أَقُولُ كَمَا قَالَ أَخُو الْأَوْسِ لِابْنِ عَمِّهِ وَقَدْ لَقِيَهُ وَهُوَ يُرِيدُ نُصْرَةَ رَسُولِ اللَّهِ ﷺ، فَقَالَ: أَيْنَ تَذْهَبُ فَإِنَّكَ مَقْتُولٌ ؟ فَقَالَ: سَأَمْضِي وَمَا بِالْمَوْتِ عَارٌ عَلَى الْفَتَى إِذَا مَا نَوَى حَقًّا وَجَاهَدَ مُسْلِمًا وَآسَى الرِّجَالَ الصَّالِحِينَ بِنَفْسِهِ وَفَارَقَ خَوْفًا أَنْ يَعِيشَ وَيُرْغَمَا وَيُرْوَى عَلَى صِفَةٍ أُخْرَى: سَأَمْضِي وَمَا بِالْمَوْتِ عَارٌ عَلَى امْرِئٍ إِذَا مَا نَوَى حَقًّا وَلَمْ يُلْفَ مُجْرِمًا فَإِنْ مِتُّ لَمْ أَنْدَمْ وَإِنْ عِشْتُ لَمْ أُلَمْ كَفَى بِكَ مَوْتًا أَنْ تُذَلَّ وَتُرْغَمَا فَلَمَّا سَمِعَ ذَلِكَ الْحُرُّ مِنْهُ تَنَحَّى عَنْهُ وَجَعَلَ يَسِيرُ بِأَصْحَابِهِ نَاحِيَةً عَنْهُ، فَانْتَهَوْا إِلَى عُذَيْبِ الْهِجَانَاتِ، وَكَانَ بِهَا هَجَائِنُ النُّعْمَانِ تَرْعَى هُنَالِكَ، وَإِذَا سَفْرٌ أَرْبَعَةٌ - أَيْ أَرْبَعَةُ نَفَرٍ - قَدْ أَقْبَلُوا مِنَ الْكُوفَةِ عَلَى رَوَاحِلِهِمْ يَخُبُّونَ وَيَجْنُبُونَ فَرَسًا لِنَافِعِ بْنِ هِلَالٍ يُقَالُ لَهُ: الْكَامِلُ. يَقْصِدُونَ الْحُسَيْنَ، وَدَلِيلُهُمْ رَجُلٌ يُقَالُ لَهُ: الطِّرِمَّاحُ بْنُ عَدِيٍّ. رَاكِبٌ عَلَى فَرَسٍ وَهُوَ يَقُولُ: يَا نَاقَتِي لَا تُذْعَرِي مِنْ زَجْرِي وَشَمِّرِي قَبْلَ طُلُوعِ الْفَجْرِ بِخَيْرِ رُكْبَانٍ وَخَيْرِ سَفْرِ حَتَّى تَحَلِّي بِكَرِيمِ النَّجْرِ الْمَاجِدِ الْحُرِّ رَحِيبِ الصَّدْرِ أَتَى بِهِ اللَّهُ لِخَيْرِ أَمْرِ ثُمَّتَ أَبْقَاهُ بَقَاءَ الدَّهْرِ فَأَرَادَ الْحُرُّ أَنْ يَحُولَ بَيْنَهُمْ وَبَيْنَ الْحُسَيْنِ، فَمَنَعَهُ الْحُسَيْنُ مِنْ ذَلِكَ، فَلَمَّا خَلَصُوا إِلَيْهِ قَالَ لَهُمْ: أَخْبِرُونِي عَنِ النَّاسِ وَرَاءَكُمْ. فَقَالَ لَهُ مُجَمِّعُ بْنُ عَبْدِ اللَّهِ الْعَائِذِيُّ أَحَدُ النَّفَرِ الْأَرْبَعَةِ: أَمَّا أَشْرَافُ النَّاسِ فَهُمْ أَلْبٌ وَاحِدٌ عَلَيْكَ ; لِأَنَّهُمْ قَدْ عَظُمَتْ رِشْوَتُهُمْ وَمُلِئَتْ غَرَائِرُهُمْ، يُسْتَمَالُ بِذَلِكَ وُدُّهُمْ وَيُسْتَخْلَصُ بِهِ نَصِيحَتُهُمْ، وَأَمَّا سَائِرُ النَّاسِ فَأَفْئِدَتُهُمْ تَهْوَى إِلَيْكَ، وَسُيُوفُهُمْ غَدًا مَشْهُورَةٌ عَلَيْكَ. قَالَ لَهُمْ: فَهَلْ لَكَمَ بِرَسُولَيْ عِلْمٍ ؟ قَالُوا: وَمَنْ رَسُولُكَ ؟ قَالَ: قَيْسُ بْنُ مُسْهِرٍ الصَّيْدَاوِيُّ. قَالُوا: نَعَمْ، أَخَذَهُ الْحُصَيْنُ بْنُ نُمَيْرٍ، فَبَعَثَ بِهِ إِلَى ابْنِ زِيَادٍ، فَأَمَرَهُ ابْنُ زِيَادٍ أَنْ يَلْعَنَكَ وَيَلْعَنَ أَبَاكَ، فَصَلَّى عَلَيْكَ وَعَلَى أَبِيكَ، وَلَعَنَ ابْنَ زِيَادٍ وَأَبَاهُ، وَدَعَا النَّاسَ إِلَى نُصْرَتِكَ وَأَخْبَرَهُمْ بِقُدُومِكَ، فَأَمَرَ بِهِ، فَأُلْقِيَ مِنْ رَأَسَ الْقَصْرِ فَمَاتَ. فَتَرَقْرَقَتْ عَيْنَا الْحُسَيْنِ، وَقَرَأَ قَوْلَهُ تَعَالَى: فَمِنْهُمْ مَنْ قَضَى نَحْبَهُ وَمِنْهُمْ مَنْ يَنْتَظِرُ وَمَا بَدَّلُوا تَبْدِيلًا [ الْأَحْزَابِ: 23 ]. اللَّهُمَّ اجْعَلْ مَنَازِلَهُمُ الْجَنَّةَ، وَاجْمَعْ بَيْنَنَا وَبَيْنَهُمْ فِي مُسْتَقَرٍّ مِنْ رَحْمَتِكَ، وَرَغَائِبِ مَذْخُورِ ثَوَابِكَ. ثُمَّ إِنَّ الطِّرِمَّاحَ بْنَ عَدِيٍّ قَالَ لِلْحُسَيْنِ: أَنْظُرُ فَمَا أَرَى مَعَكَ أَحَدًا إِلَّا هَذِهِ الشِّرْذِمَةَ الْيَسِيرَةَ، وَإِنِّي لَأَرَى هَؤُلَاءِ الْقَوْمَ الَّذِينَ يُسَايِرُونَكَ أَكْفَاءً لِمَنْ مَعَكَ، فَكَيْفَ وَظَاهِرُ الْكُوفَةِ مَمْلُوءٌ بِالْخُيُولِ وَالْجُيُوشِ يُعْرَضُونَ لِيَقْصِدُوكَ ؟ ! فَأَنْشُدُكَ اللَّهَ إِنْ قَدَرْتَ أَنْ لَا تُقْدِمَ إِلَيْهِمْ شِبْرًا إِلَّا فَعَلْتَ، فَإِنْ أَرَدْتَ أَنْ تَنْزِلَ بَلَدًا يَمْنَعُكَ اللَّهُ بِهِ حَتَّى تَرَى رَأْيَكَ، فَسِرْ مَعِي حَتَّى أُنْزِلَكَ مَنَاعَ جَبَلِنَا، وَهُوَ أَجَأٌ مَنَعَنَا اللَّهُ بِهِ مِنْ مُلُوكِ غَسَّانَ وَحِمْيَرَ، وَمِنَ النُّعْمَانِ بْنِ الْمُنْذِرِ، وَمِنَ الْأَسْوَدِ وَالْأَحْمَرِ، وَاللَّهِ إِنْ دَخَلَ عَلَيْنَا ذُلٌّ قَطُّ ; فَأَسِيرُ مَعَكَ حَتَّى أُنْزِلَكَ الْقُرَيَّةَ، ثُمَّ نَبْعَثُ إِلَى الرِّجَالِ مِنْ أَجَأَ وَسَلْمَى مِنْ طَيِّئٍ، ثُمَّ أَقِمْ فِينَا مَا بَدَا لَكَ، فَأَنَا زَعِيمٌ بِعَشَرَةِ آلَافِ طَائِيٍّ يَضْرِبُونَ بَيْنَ يَدَيْكَ بِأَسْيَافِهِمْ، وَاللَّهِ لَا يُوصَلُ إِلَيْكَ أَبَدًا وَمِنْهُمْ عَيْنٌ تَطْرِفُ. فَقَالَ لَهُ الْحُسَيْنُ: جَزَاكَ اللَّهُ خَيْرًا. وَلَمْ يَرْجِعْ عَمَّا هُوَ بِصَدَدِهِ، فَوَدَّعَهُ الطِّرِمَّاحُ، وَمَضَى الْحُسَيْنُ، فَلَمَّا كَانَ مِنَ اللَّيْلِ أَمَرَ فِتْيَانَهُ أَنْ يَسْتَقُوا مِنَ الْمَاءِ كِفَايَتَهُمْ، ثُمَّ سَرَى، فَنَعَسَ فِي مَسِيرِهِ حَتَّى خَفَقَ بِرَأْسِهِ، وَاسْتَيْقَظَ وَهُوَ يَقُولُ: إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ، وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ. ثُمَّ قَالَ: رَأَيْتُ فَارِسًا عَلَى فَرَسٍ وَهُوَ يَقُولُ: الْقَوْمُ يَسِيرُونَ وَالْمَنَايَا تَسْرِي إِلَيْهِمْ. فَعَلِمْتُ أَنَّهَا أَنْفُسُنَا نُعِيَتْ إِلَيْنَا. فَلَمَّا طَلَعَ الْفَجْرُ صَلَّى بِأَصْحَابِهِ وَعَجَّلَ الرُّكُوبَ. كتاب ابن زياد إلى الحر بن يزيد ثُمَّ تَيَاسَرَ فِي مَسِيرِهِ حَتَّى انْتَهَى إِلَى نِينَوَى، فَإِذَا رَاكِبٌ مُتَنَكِّبٌ قَوْسًا قَدْ قَدِمَ مِنَ الْكُوفَةِ فَسَلَّمَ عَلَى الْحُرِّ بْنِ يَزِيدَ، وَلَمْ يُسَلِّمْ عَلَى الْحُسَيْنِ، وَدَفَعَ إِلَى الْحُرِّ كِتَابًا مِنِ ابْنِ زِيَادٍ، وَمَضْمُونُهُ أَنْ يَعْدِلَ بِالْحُسَيْنِ فِي السَّيْرِ إِلَى الْعِرَاقِ فِي غَيْرِ قَرْيَةٍ وَلَا حِصْنٍ، حَتَّى تَأْتِيَهُ رُسُلُهُ وَجُنُودُهُ، وَذَلِكَ يَوْمَ الْخَمِيسِ الثَّانِي مِنَ الْمُحَرَّمِ سَنَةَ إِحْدَى وَسِتِّينَ، فَلَمَّا كَانَ مِنَ الْغَدِ قَدِمَ عُمَرُ بْنُ سَعْدِ بْنِ أَبِي وَقَّاصٍ فِي أَرْبَعَةِ آلَافٍ، وَكَانَ قَدْ جَهَّزَهُ ابْنُ زِيَادٍ فِي هَؤُلَاءِ إِلَى الدَّيْلَمِ، وَخَيَّمَ بِظَاهِرِ الْكُوفَةِ، فَلَمَّا قَدِمَ عَلَيْهِمْ أَمْرُ الْحُسَيْنِ قَالَ لَهُ: سِرْ إِلَيْهِ، فَإِذَا فَرَغْتَ مِنْهُ فَسِرْ إِلَى الدَّيْلَمِ. فَاسْتَعْفَاهُ عُمَرُ بْنُ سَعْدٍ مِنْ ذَلِكَ. فَقَالَ لَهُ ابْنُ زِيَادٍ: إِنْ شِئْتَ أَعْفَيْتُكَ وَعَزَلْتُكَ عَنْ وِلَايَةِ هَذِهِ الْبِلَادِ الَّتِي قَدِ اسْتَنَبْتُكَ عَلَيْهَا. فَقَالَ: حَتَّى أَنْظُرَ فِي أَمْرِي. فَجَعَلَ لَا يَسْتَشِيرُ أَحَدًا إِلَّا نَهَاهُ عَنِ الْمَسِيرِ إِلَى الْحُسَيْنِ، حَتَّى قَالَ لَهُ ابْنُ أُخْتِهِ حَمْزَةُ بْنُ الْمُغِيرَةِ بْنِ شُعْبَةَ: إِيَّاكَ أَنْ تَسِيرَ إِلَى الْحُسَيْنِ فَتَعْصِيَ رَبَّكَ وَتَقْطَعَ رَحِمَكَ، فَوَاللَّهِ لَأَنْ تَخْرُجَ مِنْ سُلْطَانِ الْأَرْضِ كُلِّهَا أَحَبُّ إِلَيْكَ مِنْ أَنْ تَلْقَى اللَّهَ بِدَمِ الْحُسَيْنِ. فَقَالَ: إِنِّي أَفْعَلُ إِنْ شَاءَ اللَّهُ تَعَالَى. ثُمَّ إِنَّ عُبَيْدَ اللَّهِ بْنَ زِيَادٍ تَهَدَّدَهُ وَتَوَعَّدَهُ بِالْعَزْلِ وَالْقَتْلِ، فَسَارَ إِلَى الْحُسَيْنِ، فَنَازَلَهُ فِي الْمَكَانَ الَّذِي ذَكَرْنَا، ثُمَّ بَعَثَ إِلَى الْحُسَيْنِ الرُّسُلَ: مَا الَّذِي أقْدَمَكَ ؟ فَقَالَ: كَتَبَ إِلَيَّ أَهْلُ الْكُوفَةِ أَنْ أَقَدَمَ عَلَيْهِمْ، فَإِذْ قَدْ كَرِهُونِي فَأَنَا أَرْجِعُ إِلَى مَكَّةَ وَأَذَرُكُمْ. فَلَمَّا بَلَغَ عُمَرَ بْنَ سَعْدٍ هَذَا قَالَ: أَرْجُو أَنْ يُعَافِيَنِي اللَّهُ مِنْ حَرْبِهِ. وَكَتَبَ إِلَى ابْنِ زِيَادٍ بِذَلِكَ، فَرَدَّ عَلَيْهِ ابْنُ زِيَادٍ أَنْ حُلْ بَيْنِهِمْ وَبَيْنَ الْمَاءِ، كَمَا فُعِلَ بِالتَّقِيِّ الزَّكِيِّ الْمَظْلُومِ أَمِيرِ الْمُؤْمِنِينَ عُثْمَانَ بْنِ عَفَّانَ وَاعْرِضْ عَلَى الْحُسَيْنِ أَنْ يُبَايِعَ هُوَ وَمَنْ مَعَهُ لِأَمِيرِ الْمُؤْمِنِينَ يَزِيدَ بْنِ مُعَاوِيَةَ، فَإِذَا فَعَلُوا ذَلِكَ رَأَيْنَا رَأْيَنَا. منع الماء عن الحسين وأصحابه وَجَعَلَ أَصْحَابُ عُمَرَ بْنِ سَعْدٍ يَمْنَعُونَ أَصْحَابَ الْحُسَيْنِ مِنَ الْمَاءِ وَعَلَى سَرِيَّةٍ مِنْهُمْ عَمْرُو بْنُ الْحَجَّاجِ، فَدَعَا عَلَيْهِ الْحُسَيْنُ بِالْعَطَشِ، فَمَاتَ هَذَا الرَّجُلُ مِنْ شِدَّةِ الْعَطَشِ. ثُمَّ إِنَّ الْحُسَيْنَ طَلَبَ مِنْ عُمَرَ بْنِ سَعْدٍ أَنْ يَجْتَمِعَ بِهِ بَيْنَ الْعَسْكَرَيْنِ، فَجَاءَ كُلُّ وَاحِدٍ مِنْهُمَا فِي نَحْوٍ مِنْ عِشْرِينَ فَارِسًا، فَتَكَلَّمَا طَوِيلًا حَتَّى ذَهَبَ هَزِيعٌ مِنَ اللَّيْلِ، وَلَمْ يَدْرِ أَحَدٌ مَا قَالَا، وَلَكِنْ ظَنَّ بَعْضُ النَّاسِ أَنَّهُ سَأَلَهُ أَنْ يَذْهَبَ مَعَهُ إِلَى يَزِيدَ بْنِ مُعَاوِيَةَ وَيَتْرُكَا الْعَسْكَرَيْنِ مُتَوَاقِفَيْنَ، فَقَالَ عُمَرُ: إِذَنْ يَهْدِمُ ابْنُ زِيَادٍ دَارِي. فَقَالَ الْحُسَيْنُ: أَنَا أَبْنِيهَا لَكَ. قَالَ: إِذَنْ يَأْخُذُ ضَيَاعِي. قَالَ: أَنَا أُعْطِيكَ خَيْرًا مِنْهَا مِنْ مَالِي بِالْحِجَازِ. قَالَ: فَتَكَرَّهَ عُمَرُ بْنُ سَعْدٍ مِنْ ذَلِكَ. وَقَالَ بَعْضُهُمْ: بَلْ سَأَلَ مِنْهُ إِمَّا أَنْ يَذْهَبَا إِلَى يَزِيدَ، أَوْ يَتْرُكَهُ يَرْجِعُ إِلَى الْحِجَازِ، أَوْ يَذْهَبُ إِلَى بَعْضِ الثُّغُورِ فَيُقَاتِلَ التُّرْكَ. تخيير الحسين بين القتال أو النزول على حكم عبيد الله بن زياد فَكَتَبَ عُمَرُ إِلَى عُبَيْدِ اللَّهِ بِذَلِكَ، فَقَالَ: نَعَمْ، قَدْ قَبِلْتُ. فَقَامَ شَمِرُ بْنُ ذِي الْجَوْشَنِ فَقَالَ: لَا وَاللَّهِ حَتَّى يَنْزِلَ عَلَى حُكْمِكَ هُوَ وَأَصْحَابُهُ. ثُمَّ قَالَ: وَاللَّهِ لَقَدْ بَلَغَنِي أَنَّ حُسَيْنًا وَعُمَرَ بْنَ سَعْدٍ يَجْلِسَانِ بَيْنَ الْعَسْكَرَيْنِ فَيَتَحَدَّثَانِ عَامَّةَ اللَّيْلِ. فَقَالَ لَهُ ابْنُ زِيَادٍ: فَنِعْمَ مَا رَأَيْتَ. وَقَدْ رَوَى أَبُو مِخْنَفٍ بسنده عَنْ عُقْبَةَ بْنِ سَمْعَانَ قَالَ: لَقَدْ صَحِبْتُ الْحُسَيْنَ مِنْ مَكَّةَ إِلَى حِينِ قُتِلَ، وَاللَّهِ مَا مِنْ كَلِمَةٍ قَالَهَا فِي مَوْطِنٍ إِلَّا وَقَدْ سَمِعْتُهَا، وَإِنَّهُ لَمْ يَسْأَلْ أَنْ يَذْهَبَ إِلَى يَزِيدَ فَيَضَعَ يَدَهُ فِي يَدِهِ، وَلَا أَنْ يَذْهَبَ إِلَى ثَغْرٍ مِنَ الثُّغُورِ وَلَكِنْ طَلَبَ مِنْهُمْ أَحَدَ أَمْرَيْنِ إِمَّا أَنْ يَرْجِعَ مِنْ حَيْثُ جَاءَ، وَإِمَّا أَنْ يَدَعُوهُ يَذْهَبُ فِي الْأَرْضِ الْعَرِيضَةِ حَتَّى يَنْظُرَ مَا يَصِيرُ أَمْرُ النَّاسِ إِلَيْهِ. ثُمَّ إِنَّ عُبَيْدَ اللَّهِ بْنَ زِيَادٍ بَعَثَ شَمِرَ بْنَ ذِي الْجَوْشَنِ فَقَالَ: اذْهَبْ فَإِنْ جَاءَ حُسَيْنٌ وَأَصْحَابُهُ عَلَى حُكْمِي، وَإِلَّا فَمُرْ عُمَرَ بْنَ سَعْدٍ أَنْ يُقَاتِلَهُمْ، فَإِنْ تَبَاطَأَ عَنْ ذَلِكَ فَاضْرِبْ عُنُقَهُ، ثُمَّ أَنْتَ الْأَمِيرُ عَلَى النَّاسِ. وَكَتَبَ إِلَى عُمَرَ بْنِ سَعْدٍ يَتَهَدَّدُهُ عَلَى تَوَانِيهِ فِي قِتَالِ الْحُسَيْنِ، وَأَمَرَهُ إِنْ لَمْ يَجِئِ الْحُسَيْنُ إِلَيْهِ أَنْ يُقَاتِلَهُ وَمَنْ مَعَهُ، فَإِنَّهُمْ مُشَاقُّونَ. فَاسْتَأْمَنَ عَبْدُ اللَّهِ بْنُ أَبِي الْمُحِلِّ لِبَنِي عَمَّتِهِ أُمِّ الْبَنِينَ بِنْتِ حِزَامٍ مِنْ عَلِيٍّ ; وَهُمُ الْعَبَّاسُ وَعَبْدُ اللَّهِ وَجَعْفَرٌ وَعُثْمَانُ. فَكَتَبَ لَهُمُ ابْنُ زِيَادٍ كِتَابَ أَمَانٍ، وَبَعْثَهُ عَبْدُ اللَّهِ بْنُ أَبِي الْمُحِلِّ مَعَ مَوْلًى لَهُ يُقَالُ لَهُ: كُزْمَانُ. فَلَمَّا بَلَغَهُمْ ذَلِكَ قَالُوا: أَمَّا أَمَانُ ابْنِ سُمَيَّةَ فَلَا نُرِيدُهُ، وَإِنَّا لَنَرْجُو أَمَانًا خَيْرًا مِنْ أَمَانِ ابْنِ سُمَيَّةَ. وَلَمَّا قَدِمَ شَمِرُ بْنُ ذِي الْجَوْشَنِ عَلَى عُمَرَ بْنِ سَعْدٍ بِكِتَابِ عُبَيْدِ اللَّهِ بْنِ زِيَادٍ قَالَ لَهُ عُمَرُ: أَبْعَدَ اللَّهُ دَارَكَ، وَقَبَّحَ مَا جِئْتَ بِهِ، وَاللَّهِ إِنِّي لَأَظُنُّكَ الَّذِي صَرَفْتَهُ عَنِ الَّذِي عَرَضْتُ عَلَيْهِ مِنَ الْأُمُورِ الثَّلَاثَةِ الَّتِي طَلَبَهَا الْحُسَيْنُ. فَقَالَ لَهُ شَمِرٌ: فَأَخْبِرْنِي مَا أَنْتَ صَانِعٌ ; أَتُقَاتِلُهُمْ أَنْتَ أَوْ تَارِكِي وَإِيَّاهُمْ ؟ فَقَالَ لَهُ عُمَرُ: لَا، وَلَا كَرَامَةَ لَكَ، أَنَا أَتَوَلَّى ذَلِكَ. وَجَعَلَهُ عَلَى الرَّجَّالَةِ، وَنَهَضُوا إِلَيْهِمْ عَشِيَّةَ يَوْمِ الْخَمِيسِ التَّاسِعِ مِنَ الْمُحَرَّمِ، فَقَامَ شَمِرُ بْنُ ذِي الْجَوْشَنِ فَقَالَ: أَيْنَ بَنُو أُخْتِنَا ؟ فَقَامَ إِلَيْهِ الْعَبَّاسُ وَعَبْدُ اللَّهِ وَجَعْفَرٌ وَعُثْمَانُ بَنُو عَلِيِّ بْنِ أَبِي طَالِبٍ، فَقَالَ: أَنْتُمْ آمِنُونَ. فَقَالُوا: إِنْ أَمَّنْتَنَا وَابْنَ رَسُولِ اللَّهِ ﷺ، وَإِلَّا فَلَا حَاجَةَ لَنَا بِأَمَانِكَ. قَالَ: ثُمَّ نَادَى عُمَرُ بْنُ سَعْدٍ فِي الْجَيْشِ: يَا خَيْلَ اللَّهِ ارْكَبِي وَأَبْشِرِي. فَرَكِبُوا وَزَحَفُوا إِلَيْهِمْ بَعْدَ صَلَاةِ الْعَصْرِ مِنْ يَوْمِئِذٍ، هَذَا وَحُسَيْنٌ جَالِسٌ أَمَامَ خَيْمَتِهِ مُحْتَبِيًا بِسَيْفِهِ، وَنَعَسَ فَخَفَقَ بِرَأْسِهِ، وَسَمِعَتْ أُخْتُهُ زَيْنَبُ الضَّجَّةَ فَدَنَتْ مِنْهُ فَأَيْقَظَتْهُ، فَرَجَعَ بِرَأْسِهِ كَمَا هُوَ، وَقَالَ: إِنِّي رَأَيْتُ رَسُولَ اللَّهِ ﷺ فِي الْمَنَامِ، فَقَالَ لِي: " إِنَّكَ تَرُوحُ إِلَيْنَا ". فَلَطَمَتْ وَجْهَهَا، وَقَالَتْ: يَا وَيْلَتَا. فَقَالَ: لَيْسَ لَكِ الْوَيْلُ يَا أُخَيَّةُ، اسْكُنِي رَحِمَكِ الرَّحْمَنُ. وَقَالَ لَهُ أَخُوهُ الْعَبَّاسُ بْنُ عَلِيٍّ: يَا أَخِي، جَاءَكَ الْقَوْمُ. فَقَالَ: اذْهَبْ إِلَيْهِمْ فَسَلْهُمْ مَا بَدَا لَهُمْ. فَذَهَبَ إِلَيْهِمْ فِي نَحْوٍ مِنْ عِشْرِينَ فَارِسًا فَقَالَ: مَا لَكُمْ ؟ فَقَالُوا: جَاءَ أَمْرُ الْأَمِيرِ ; إِمَّا أَنْ تَأْتُوا عَلَى حُكْمِهِ، وَإِمَّا أَنْ نُقَاتِلَكُمْ. فَقَالَ: مَكَانَكُمْ حَتَّى أَذْهَبَ إِلَى أَبِي عَبْدِ اللَّهِ فَأُعْلِمَهُ. فَرَجَعَ وَوَقَفَ أَصْحَابُهُ، فَجَعَلُوا يَتَرَاجَعُونَ الْقَوْلَ وَيُؤَنِّبُ بَعْضُهُمْ بَعْضًا، يَقُولُ أَصْحَابُ الْحُسَيْنِ: بِئْسَ الْقَوْمُ أَنْتُمْ، تُرِيدُونَ قَتْلَ ذُرِّيَّةَ نَبِيِّكُمْ ﷺ وَخِيَارَ النَّاسِ فِي زَمَانِهِمْ ؟ ! ثُمَّ رَجَعَ الْعَبَّاسُ بْنُ عَلِيٍّ مِنْ عِنْدِ الْحُسَيْنِ إِلَيْهِمْ، فَقَالَ لَهُمْ: يَقُولُ لَكُمْ أَبُو عَبْدِ اللَّهِ: انْصَرِفُوا عَشِيَّتَكُمْ هَذِهِ حَتَّى يَنْظُرَ فِي أَمْرِهِ اللَّيْلَةَ. فَقَالَ عُمَرُ بْنُ سَعْدٍ لِشَمِرِ بْنِ ذِي الْجَوْشَنِ: مَا تَقَولُ ؟ فَقَالَ: أَنْتَ الْأَمِيرُ وَالرَّأْيُ رَأْيُكَ. فَقَالَ عَمْرُو بْنُ الْحَجَّاجِ بْنِ سَلَمَةَ الزُّبَيْدِيُّ: سُبْحَانَ اللَّهِ ! وَاللَّهِ لَوْ سَأَلَكُمْ ذَلِكَ رَجُلٌ مَنَ الدَّيْلَمِ لَكَانَ يَنْبَغِي إِجَابَتُهُ. وَقَالَ قَيْسُ بْنُ الْأَشْعَثِ: أَجِبْهُمْ إِلَى مَا سَأَلُوكَ، فَلَعَمْرِي لَيُصَبِّحُنَّكَ بِالْقِتَالِ غُدْوَةً. وَهَكَذَا جَرَى الْأَمْرُ، فَإِنَّ الْحُسَيْنَ لَمَّا رَجَعَ الْعَبَّاسُ قَالَ لَهُ: ارْجِعْ فَارْدُدْهُمْ هَذِهِ الْعَشِيَّةَ، لَعَلَّنَا نُصَلِّي لِرَبِّنَا هَذِهِ اللَّيْلَةَ وَنَدْعُوهُ وَنَسْتَغْفِرُهُ، فَقَدْ عَلِمَ اللَّهُ مِنِّي أَنِّي أُحِبُّ الصَّلَاةَ لَهُ، وَتِلَاوَةَ كِتَابِهِ، وَالِاسْتِغْفَارَ وَالدُّعَاءَ. وصية الحسين إلى أهله وَأَوْصَى الْحُسَيْنُ فِي هَذِهِ اللَّيْلَةِ إِلَى أَهْلِهِ، وَخَطَبَ أَصْحَابَهُ فِي أَوَّلِ اللَّيْلِ، فَحَمِدَ اللَّهَ تَعَالَى وَأَثْنَى عَلَيْهِ، وَصَلَّى عَلَى رَسُولِهِ ﷺ بِعِبَارَةٍ فَصِيحَةٍ بَلِيغَةٍ، وَقَالَ لِأَصْحَابِهِ: مَنْ أَحَبَّ أَنْ يَنْصَرِفَ إِلَى أَهْلِهِ فِي لَيْلَتِهِ هَذِهِ، فَقَدْ أَذِنْتُ لَهُ، فَإِنَّ الْقَوْمَ إِنَّمَا يُرِيدُونَنِي. فَقَالَ مَالِكُ بْنُ النَّضْرِ: عَلَيَّ دَيْنٌ وَلِي عِيَالٌ. فَقَالَ: هَذَا اللَّيْلُ قَدْ غَشِيَكُمْ فَاتَّخِذُوهُ جَمَلًا، لِيَأْخُذَ كُلُّ رَجُلٍ مِنْكُمْ بِيَدِ رَجُلٍ مِنْ أَهْلِ بَيْتِي، ثُمَّ اذْهَبُوا فِي بَسِيطِ الْأَرْضِ فِي سَوَادِ هَذَا اللَّيْلِ إِلَى بِلَادِكُمْ وَمَدَائِنِكُمْ، فَإِنَّ الْقَوْمَ إِنَّمَا يُرِيدُونَنِي، فَلَوْ قَدْ أَصَابُونِي لَهَوْا عَنْ طَلَبِ غَيْرِي، فَاذْهَبُوا حَتَّى يُفَرِّجَ اللَّهُ عَزَّ وَجَلَّ. فَقَالَ لَهُ إِخْوَتُهُ وَأَبْنَاؤُهُ وَبَنُو أَخِيهِ: لَا بَقَاءَ لَنَا بَعْدَكَ، وَلَا أَرَانَا اللَّهُ فِيكَ مَا نَكْرَهُ. فَقَالَ الْحُسَيْنُ: يَا بَنِي عَقِيلٍ، حَسْبُكُمْ بِمُسْلِمٍ أَخِيكُمْ، اذْهَبُوا فَقَدْ أَذِنْتُ لَكُمْ. قَالُوا: فَمَا يَقُولُ النَّاسُ ! أَنَّا تَرَكْنَا شَيْخَنَا وَسَيِّدَنَا وبَنِي عُمُومَتِنَا خَيْرَ الْأَعْمَامِ، لَمْ نَرْمِ مَعَهُمْ بِسَهْمٍ، وَلَمْ نَطْعَنْ مَعَهُمْ بِرُمْحٍ، وَلَمْ نَضْرِبْ مَعَهُمْ بِسَيْفٍ، رَغْبَةً فِي الْحَيَاةِ الدُّنْيَا ؟ ! لَا وَاللَّهِ لَا نَفْعَلُ، وَلَكِنْ نَفْدِيكَ بِأَنْفُسِنَا وَأَمْوَالِنَا وَأَهْلِينَا، وَنُقَاتِلُ مَعَكَ حَتَّى نَرِدَ مَوْرِدَكَ، فَقَبَّحَ اللَّهُ الْعَيْشَ بَعْدَكَ. وَقَالَ نَحْوَ ذَلِكَ مُسْلِمُ بْنُ عَوْسَجَةَ الْأَسَدِيُّ، وَكَذَلِكَ قَالَ سَعِيدُ بْنُ عَبْدِ اللَّهِ الْحَنَفِيُّ: وَاللَّهِ لَا نُخَلِّيكَ حَتَّى يَعْلَمَ اللَّهُ أَنَّا قَدْ حَفِظْنَا غَيْبَةَ رَسُولِ اللَّهِ ﷺ فِيكَ، وَاللَّهِ لَوْ عَلِمْتُ أَنِّي أُقْتَلُ دُونَكَ أَلْفَ قَتْلَةٍ، وَأَنَّ اللَّهَ يَدْفَعُ بِذَلِكَ الْقَتْلَ عَنْكَ وَعَنْ أَنْفُسِ هَؤُلَاءِ الْفِتْيَةِ مِنْ أَهْلِ بَيْتِكَ، لَأَحْبَبْتُ ذَلِكَ، فَكَيْفَ وَإِنَّمَا هِيَ قَتْلَةٌ وَاحِدَةٌ. وَتَكَلَّمَ جَمَاعَةُ أَصْحَابِهِ بِكَلَامٍ يُشْبِهُ بَعْضُهُ بَعْضًا مِنْ وَجْهٍ وَاحِدٍ، فَقَالُوا: وَاللَّهِ لَا نُفَارِقُكَ، وَأَنْفُسُنَا الْفِدَاءُ لَكَ، نَقِيكَ بِنُحُورِنَا وَجِبَاهِنَا، وَأَيْدِينَا وَأَبْدَانِنَا، فَإِذَا نَحْنُ قُتِلْنَا وَفَّيْنَا وَقَضَيْنَا مَا عَلَيْنَا. وَقَالَ أَخُوهُ الْعَبَّاسُ: لَا أَرَانَا اللَّهُ يَوْمَ فَقْدِكَ، وَلَا حَاجَةَ لَنَا فِي الْحَيَاةِ بَعْدَكَ. وَتَتَابَعَ أَصْحَابُهُ عَلَى ذَلِكَ. وَقَالَ أَبُو مِخْنَفٍ بسنده عَنْ عَلِيِّ بْنِ الْحُسَيْنِ زَيْنِ الْعَابِدِينَ قَالَ: إِنِّي لَجَالِسٌ تِلْكَ الْعَشِيَّةَ الَّتِي قُتِلَ أَبِي فِي صَبِيحَتِهَا، وَعَمَّتِي زَيْنَبُ تُمَرِّضُنِي، إِذِ اعْتَزَلَ أَبِي فِي خِبَائِهِ، وَمَعَهُ أَصْحَابُهُ، وَعِنْدَهُ حُوَيٌّ مَوْلَى أَبِي ذَرٍّ الْغِفَارِيِّ، وَهُوَ يُعَالِجُ سَيْفَهُ وَيُصْلِحُهُ، وَأَبِي يَقُولُ: يَا دَهْرُ أُفٍّ لَكَ مِنْ خَلِيلِ كَمْ لَكَ بِالْإِشْرَاقِ وَالْأَصِيلِ مِنْ صَاحِبٍ أَوْ طَالِبٍ قَتِيلِ وَالدَّهْرُ لَا يَقْنَعُ بِالْبَدِيلِ وَإِنَّمَا الْأَمْرُ إِلَى الْجَلِيلِ وَكُلُّ حَيٍّ سَالِكُ السَّبِيلِ قَالَ: فَأَعَادَهَا مَرَّتَيْنِ أَوْ ثَلَاثًا، فَفَهِمْتُ مَا أَرَادَ، فَخَنَقَتْنِي الْعَبْرَةُ، فَرَدَدْتُهَا وَلَزِمْتُ السُّكُوتَ، وَعَلِمْتُ أَنَّ الْبَلَاءَ قَدْ نَزَلَ، وَأَمَّا عَمَّتِي فَقَامْتَ حَاسِرَةً حَتَّى انْتَهَتْ إِلَيْهِ، فَقَالَتْ: وَاثُكْلَاهُ، لَيْتَ الْمَوْتَ أَعْدَمَنِي الْحَيَاةَ الْيَوْمَ، مَاتَتْ أُمِّي فَاطِمَةُ، وَعَلِيٌّ أَبِي، وَحَسَنٌ أَخِي، يَا خَلِيفَةَ الْمَاضِي وَثِمَالَ الْبَاقِي. فَنَظَرَ إِلَيْهَا وَقَالَ: يَا أُخَيَّةُ، لَا يُذْهِبَنَّ حِلْمُكِ الشَّيْطَانُ. فَقَالَتْ: بِأَبِي أَنْتَ وَأُمِّي يَا أَبَا عَبْدِ اللَّهِ، اسْتُقْتِلْتَ. وَلَطَمَتْ وَجْهَهَا، وَشَقَّتْ جَيْبَهَا، وَخَرَّتْ مَغْشِيًّا عَلَيْهَا، فَقَامَ إِلَيْهَا فَصَبَّ عَلَى وَجْهِهَا الْمَاءَ، وَقَالَ: يَا أُخَيَّةُ، اتَّقِي اللَّهَ وَتَعَزِّي بِعَزَاءِ اللَّهِ، وَاعْلَمِي أَنَّ أَهْلَ الْأَرْضِ يَمُوتُونَ، وَأَنَّ أَهْلَ السَّمَاءِ لَا يَبْقَوْنَ، وَأَنَّ كُلَّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَ اللَّهِ الَّذِي خَلَقَ الْخَلْقَ بِقُدْرَتِهِ، وَيُمِيتُهُمْ بِقَهْرِهِ وَعِزَّتِهِ، وَيُعِيدُهُمْ فَيَعُودُونَ، وَهُوَ فَرْدٌ وَحْدَهُ، وَاعْلَمِي أَنَّ أَبِي خَيْرٌ مِنِّي وَأُمِّي خَيْرٌ مِنِّي، وَأَخِي خَيْرٌ مِنِّي، وَلِي وَلَهُمْ وَلِكُلِّ مُسْلِمٍ بِرَسُولِ اللَّهِ ﷺ أُسْوَةٌ حَسَنَةٌ. ثُمَّ حَرَّجَ عَلَيْهَا أَلَّا تَفْعَلَ شَيْئًا مِنْ هَذَا بَعْدَ مَهْلِكِهِ، ثُمَّ أَخَذَ بِيَدِهَا فَرَدَّهَا إِلَى عِنْدِي، ثُمَّ خَرَجَ إِلَى أَصْحَابِهِ فَأَمَرَهُمْ أَنْ يُقَرِّبُوا بُيُوتَهُمْ بَعْضَهَا مِنْ بَعْضٍ، حَتَّى تَدْخُلَ الْأَطْنَابُ بَعْضُهَا فِي بَعْضٍ، وَأَلَّا يَجْعَلُوا لِلْعَدُوِّ مَخْلَصًا إِلَيْهِمْ إِلَّا مِنْ وَجْهٍ وَاحِدٍ، وَتَكُونُ الْبُيُوتُ عَنْ أَيْمَانِهِمْ وَعَنْ شَمَائِلِهِمْ وَمِنْ وَرَائِهِمْ. وَبَاتَ الْحُسَيْنُ وَأَصْحَابُهُ طُولَ لَيْلِهِمْ يُصَلُّونَ وَيَسْتَغْفِرُونَ وَيَدْعُونَ وَيَتَضَرَّعُونَ ، وَخُيُولُ حَرَسِ عَدُوِّهِمْ تَدُورُ مِنْ وَرَائِهِمْ، عَلَيْهَا عَزْرَةُ بْنُ قَيْسٍ الْأَحْمَسِيُّ وَالْحُسَيْنُ يَقْرَأُ: وَلَا يَحْسَبَنَّ الَّذِينَ كَفَرُوا أَنَّمَا نُمْلِي لَهُمْ خَيْرٌ لِأَنْفُسِهِمْ إِنَّمَا نُمْلِي لَهُمْ لِيَزْدَادُوا إِثْمًا وَلَهُمْ عَذَابٌ مُهِينٌ مَا كَانَ اللَّهُ لِيَذَرَ الْمُؤْمِنِينَ عَلَى مَا أَنْتُمْ عَلَيْهِ حَتَّى يَمِيزَ الْخَبِيثَ مِنَ الطَّيِّبِ الْآيَةَ [ آلِ عِمْرَانَ: 179، 178 ]. فَسَمِعَهَا رَجُلٌ مِنْ تِلْكَ الْخَيْلِ الَّتِي كَانَتْ تَحْرُسُ مِنْ أَصْحَابِ ابْنِ زِيَادٍ، فَقَالَ: نَحْنُ وَرَبِّ الْكَعْبةِ الطَّيِّبُونَ، مَيَّزَنَا اللَّهُ مِنْكُمْ. قَالَ: فَعَرَفْتُهُ، فَقُلْتُ لِبُرَيْرِ بْنِ خُضَيْرٍ أَتَدْرِي مَنْ هَذَا ؟ قَالَ: لَا. فَقُلْتُ: هَذَا أَبُو حَرْبٍ السَّبِيعِيُّ عَبْدُ اللَّهِ بْنُ شَهْرٍ، وَكَانَ مِضْحَاكًا بَطَّالًا، وَكَانَ شَرِيفًا شُجَاعًا فَاتِكًا، وَكَانَ سَعِيدُ بْنُ قَيْسٍ رُبَّمَا حَبَسَهُ فِي جِنَايَةٍ. فَقَالَ لَهُ بُرَيْرُ بْنُ خُضَيْرٍ: يَا فَاسِقُ، مَتَى كُنْتَ مِنَ الطَّيِّبِينَ ؟ ! فَقَالَ: مَنْ أَنْتَ، وَيْلَكَ ؟ ! قَالَ: أَنَا بُرَيْرُ بْنُ خُضَيْرٍ. قَالَ: إِنَّا لِلَّهِ، هَلَكْتَ وَاللَّهِ، عَزَّ وَاللَّهِ عَلَيَّ يَا بُرَيْرُ قَتْلَكَ. قَالَ: فَقُلْتُ لَهُ: يَا أَبَا حَرْبٍ، هَلْ لَكَ أَنْ تَتُوبَ إِلَى اللَّهِ مِنْ ذُنُوبِكَ الْعِظَامِ ؟ فَوَاللَّهِ إِنَّا لَنَحْنُ الطَّيِّبُونَ وَإِنَّكُمْ لَأَنْتُمُ الْخِبِيثُونَ. قَالَ: نَعَمْ، وَأَنَا عَلَى ذَلِكَ مِنَ الشَّاهِدَيْنِ. قَالَ: وَيْحَكَ ! أَفَلَا تَنْفَعُكَ مَعْرِفَتُكَ ؟ ! قَالَ: فَانْتَهَرَهُ عَزْرَةُ بْنُ قَيْسٍ أَمِيرُ السَّرِيَّةِ الَّتِي تَحْرُسُنَا، فَانْصَرَفَ عَنَّا. قَالَ: فَلَمَّا صَلَّى عُمَرُ بْنُ سَعْدٍ الصُّبْحَ بِأَصْحَابِهِ يَوْمَ الْجُمُعَةِ، وَقِيلَ: يَوْمَ السَّبْتِ - وَكَانَ يَوْمَ عَاشُورَاءَ - انْتَصَبَ لِلْقِتَالِ، وَصَلَّى الْحُسَيْنُ أَيْضًا بِأَصْحَابِهِ، وَهُمُ اثَنَانِ وَثَلَاثُونَ فَارِسًا وَأَرْبَعُونَ رَاجِلًا، ثُمَّ انْصَرَفَ فَصَفَّهُمْ، فَجَعَلَ عَلَى مَيْمَنَتِهِ زُهَيْرَ بْنَ الْقَيْنِ، وَعَلَى الْمَيْسَرَةِ حَبِيبَ بْنَ مُظَهِّرٍ، وَأَعْطَى رَايَتَهُ الْعَبَّاسَ بْنَ عَلِيٍّ أَخَاهُ، وَجَعَلُوا الْبُيُوتَ بِمَا فِيهَا مِنَ الْحَرَمِ وَرَاءَ ظُهُورِهِمْ، وَقَدْ أَمَرَ الْحُسَيْنُ مِنَ اللَّيْلِ، فَحَفَرُوا وَرَاءَ بُيُوتِهِمْ خَنْدَقًا، وَقَذَفُوا فِيهِ حَطَبًا وَخَشَبًا وَقَصَبًا، ثُمَّ أُضْرِمَتْ فِيهِ النَّارُ ; لِئَلَّا يَخْلُصَ أَحَدٌ إِلَى بُيُوتِهِمْ مِنْ وَرَائِهَا. وَجَعَلَ عُمَرُ بْنُ سَعْدٍ عَلَى مَيْمَنَتِهِ عَمْرَو بْنَ الْحَجَّاجِ الزُّبَيْدِيَّ، وَعَلَى الْمَيْسَرَةِ شَمِرَ بْنَ ذِي الْجَوْشَنِ - وَاسْمُ ذِي الْجَوْشَنِ شُرَحْبِيلُ بْنُ الْأَعْوَرِ بْنِ عَمْرِو بْنِ مُعَاوِيَةَ وَهُوَ الضِّبَابُ بْنُ كِلَابٍ - وَعَلَى الْخَيْلِ عَزْرَةَ بْنَ قَيْسٍ الْأَحْمَسِيَّ، وَعَلَى الرَّجَّالَةِ شَبَثَ بْنَ رِبْعِيٍّ، وَأَعْطَى الرَّايَةَ ذُوَيْدًا مَوْلَاهُ، وَتَوَاقَفَ النَّاسُ فِي ذَلِكَ الْمَوْضِعِ، فَعَدَلَ الْحُسَيْنُ إِلَى خَيْمَةٍ قَدْ نُصِبَتْ لَهُ، فَاغْتَسَلَ فِيهَا، وَاطَّلَى بِالنُّورَةِ، وَتَطَيَّبَ بِمِسْكٍ كَثِيرٍ، وَدَخَلَ بَعْدَهُ بَعْضُ الْأُمَرَاءِ، فَفَعَلُوا كَمَا فَعَلَ، فَقَالَ بَعْضُهُمْ لِبَعْضٍ: مَا هَذَا فِي هَذِهِ السَّاعَةِ ؟ ! فَقَالَ بَعْضُهُمْ: دَعْنَا مِنْكَ، وَاللَّهِ مَا هَذِهِ بِسَاعَةِ بَاطِلٍ. فَقَالَ بُرَيْرُ بْنُ خُضَيْرٍ: وَاللَّهِ لَقَدْ عَلِمَ قَوْمِي أَنِّي مَا أَحْبَبْتُ الْبَاطِلَ شَابًّا وَلَا كَهْلًا، وَلَكِنْ وَاللَّهِ إِنِّي لَمُسْتَبْشِرٌ بِمَا نَحْنُ لَاقُونَ، وَاللَّهِ مَا بَيْنَنَا وَبَيْنَ الْحُورِ الْعِينِ إِلَّا أَنْ يَمِيلَ عَلَيْنَا هَؤُلَاءِ فَيَقْتُلُونَا. ثُمَّ رَكِبَ الْحُسَيْنُ عَلَى فَرَسِهِ، وَأَخَذَ مُصْحَفًا فَوَضَعَهُ بَيْنَ يَدَيْهِ، ثُمَّ اسْتَقْبَلَ الْقَوْمَ رَافِعًا يَدَيْهِ يَدْعُو بِمَا تَقَدَّمَ ذِكْرُهُ: اللَّهُمَّ أَنْتَ ثِقَتِي فِي كُلِّ كَرْبٍ، وَرَجَائِي فِي كُلِّ شِدَّةٍ. إِلَى آخِرِهِ. وَأَرْكَبَ ابْنَهُ عَلِيَّ بْنَ الْحُسَيْنِ - وَكَانَ ضَعِيفًا مَرِيضًا - فَرَسًا يُقَالُ لَهُ: لَاحِقٌ. نصيحة الحسين للناس قبل القتال وَنَادَى الْحُسَيْنُ: أَيُّهَا النَّاسُ، اسْمَعُوا مِنِّي نَصِيحَةً أَقُولُهَا لَكُمْ. فَأَنْصَتَ النَّاسُ كُلُّهُمْ، فَقَالَ بَعْدَ حَمْدِ اللَّهِ والثَنَاءِ عَلَيْهِ: أَيُّهَا النَّاسُ، إِنْ قَبِلْتُمْ مِنِّي وَأَنْصَفْتُمُونِي، كُنْتُمْ بِذَلِكَ أَسْعَدَ، وَلَمْ يَكُنْ لَكُمْ عَلَيَّ سَبِيلٌ، وَإِنْ لَمْ تَقْبَلُوا مِنِّي فَأَجْمِعُوا أَمْرَكُمْ وَشُرَكَاءَكُمْ ثُمَّ لَا يَكُنْ أَمْرُكُمْ عَلَيْكُمْ غُمَّةً ثُمَّ اقْضُوا إِلَيَّ وَلَا تُنْظِرُونِ [ يُونُسَ: 71 ]، إِنَّ وَلِيِّيَ اللَّهُ الَّذِي نَزَّلَ الْكِتَابَ وَهُوَ يَتَوَلَّى الصَّالِحِينَ [ الْأَعْرَافِ: 196 ]. فَلَمَّا سَمِعَ ذَلِكَ أَخَوَاتُهُ وَبَنَاتُهُ ارْتَفَعَتْ أَصْوَاتُهُنَّ بِالْبُكَاءِ، فَقَالَ عِنْدَ ذَلِكَ: لَا يَبْعَدُ ابْنُ عَبَّاسٍ. يَعْنِي حِينَ أَشَارَ عَلَيْهِ أَلَّا يَخْرُجَ بِالنِّسَاءِ مَعَهُ، وَيَدَعَهُنَّ بِمَكَّةَ إِلَى أَنْ يَنْتَظِمَ لَهُ الْأَمْرُ. ثُمَّ بَعَثَ أَخَاهُ الْعَبَّاسَ وَابْنَهُ عَلِيًّا فَسَكَّتَاهُنَّ، ثُمَّ شَرَعَ يَذْكُرُ لِلنَّاسِ فَضْلَهُ وَعَظَمَةَ نَسَبِهِ، وَعُلُوَّ قَدْرِهِ، وَشَرَفَهُ، وَيَقُولُ: رَاجِعُوا أَنْفُسَكُمْ، هَلْ يَصْلُحُ لَكُمْ قِتَالُ مِثْلِي، وَأَنَا ابْنُ بِنْتِ نَبِيِّكُمْ ﷺ، وَلَيْسَ عَلَى وَجْهِ الْأَرْضِ ابْنُ بِنْتِ نَبِيٍّ غَيْرِي، وَعَلِيٌّ أَبِي، وَجَعْفَرُ ذُو الْجَنَاحَيْنِ عَمِّي، وَحَمْزَةُ سَيِّدُ الشُّهَدَاءِ عَمُّ أَبِي، وَقَالَ لِي رَسُولُ اللَّهِ ﷺ وَلِأَخِي: " هَذَانَ سَيِّدَا شَبَابِ أَهْلِ الْجَنَّةِ ". فَإِنْ صَدَّقْتُمُونِي بِمَا أَقُولُ فَهُوَ الْحَقُّ، وَاللَّهِ مَا تَعَمَّدْتُ كَذِبَةً مُنْذُ عَلِمْتُ أَنَّ اللَّهَ يَمْقُتُ عَلَى الْكَذِبِ، وَإِلَّا فَاسْأَلُوا أَصْحَابَ رَسُولِ اللَّهِ ﷺ عَنْ ذَلِكَ ; جَابِرَ بْنَ عَبْدِ اللَّهِ، وَأَبَا سَعِيدٍ، وَسَهْلَ بْنَ سَعْدٍ، وَزَيْدَ بْنَ أَرْقَمَ، وَأَنَسَ بْنَ مَالِكٍ، يُخْبِرُوكُمْ بِذَلِكَ، وَيْحَكُمْ ! أَمَا تَتَّقُونَ اللَّهَ ؟ ! أَمَا فِي هَذَا حَاجِزٌ لَكُمْ عَنْ سَفْكِ دَمِي ؟ ! فَقَالَ عِنْدَ ذَلِكَ شَمِرُ بْنُ ذِي الْجَوْشَنِ: هُوَ يَعْبُدُ اللَّهَ عَلَى حَرْفٍ، إِنْ كُنْتُ أَدْرِي مَا يَقُولُ. فَقَالَ لَهُ حَبِيبُ بْنُ مُظَهِّرٍ: وَاللَّهِ يَا شَمِرُ، إِنَّكَ لَتَعْبُدُ اللَّهَ عَلَى سَبْعِينَ حَرْفًا، وَإِنَّكَ لَا تَدْرِي مَا يَقُولُ ; لِأَنَّ اللَّهَ قَدْ طَبَعَ عَلَى قَلْبِكَ. ثُمَّ قَالَ: أَيُّهَا النَّاسُ، ذَرُونِي أَرْجِعْ إِلَى مَأْمَنِي مِنَ الْأَرْضِ. فَقَالُوا: وَمَا يَمْنَعُكَ أَنْ تَنْزِلَ عَلَى حُكْمِ بَنِي عَمِّكَ ؟ فَقَالَ: مَعَاذَ اللَّهِ أَنْ أُعْطِيَهُمْ بِيَدِي إِعْطَاءَ الذَّلِيلِ وَأُقِرَّ إِقْرَارَ الْعَبِيدِ، عِبَادَ اللَّهِ إِنِّي عُذْتُ بِرَبِّي وَرَبِّكُمْ مِنْ كُلِّ مُتَكَبِّرٍ لَا يُؤْمِنُ بِيَوْمِ الْحِسَابِ [ غَافِرٍ: 27 ]. ثُمَّ أَنَاخَ رَاحِلَتَهُ، وَأَمَرَ عُقْبَةَ بْنَ سَمْعَانَ فَعَقَلَهَا، ثُمَّ قَالَ: أَخْبِرُونِي أَتَطْلُبُونِي بِقَتِيلٍ لَكُمْ قَتَلْتُهُ ؟ أَوْ مَالٍ لَكُمْ أَكَلْتُهُ ؟ أَوْ بِقِصَاصٍ مِنْ جِرَاحَةٍ ؟ قَالَ: فَأَخَذُوا لَا يُكَلِّمُونَهُ. قَالَ: فَنَادَى: يَا شَبَثَ بْنَ رِبْعِيٍّ، يَا حَجَّارُ بْنَ أَبْجَرَ، يَا قَيْسُ بْنَ الْأَشْعَثِ، يَا زَيْدُ بْنَ الْحَارِثِ، أَلَمْ تَكْتُبُوا إِلَيَّ أَنَّهُ قَدْ أَيْنَعَتِ الثِّمَارُ وَاخْضَرَّ الْجَنَابُ، فَاقْدَمْ عَلَيْنَا، فَإِنَّكَ إِنَّمَا تَقْدَمُ عَلَى جُنْدٍ مُجَنَّدٍ. فَقَالُوا لَهُ: لَمْ نَفْعَلْ. فَقَالَ: سُبْحَانَ اللَّهِ، وَاللَّهِ لَقَدْ فَعَلْتُمْ. ثُمَّ قَالَ: يَا أَيُّهَا النَّاسُ، إِذْ قَدْ كَرِهْتُمُونِي فَدَعُونِي أَنْصَرِفْ عَنْكُمْ. فَقَالَ لَهُ قَيْسُ بْنُ الْأَشْعَثِ: أَلَا تَنْزِلُ عَلَى حُكْمِ بَنِي عَمِّكَ ؟ فَإِنَّهُمْ لَنْ يُؤْذُوكَ، وَلَا تَرَى مِنْهُمْ إِلَّا مَا تُحِبُّ. فَقَالَ لَهُ الْحُسَيْنُ: أَنْتَ أَخُو أَخِيكَ، أَتُرِيدُ أَنْ تَطْلُبَكَ بَنُو هَاشِمٍ بِأَكْثَرَ مِنْ دَمِ مُسْلِمِ بْنِ عَقِيلٍ ؟ لَا وَاللَّهِ لَا أُعْطِيهِمْ بِيَدِي إِعْطَاءَ الذَّلِيلِ، وَلَا أُقِرُّ لَهُمْ إِقْرَارَ الْعَبِيدِ. قَالَ: وَأَقْبَلُوا يَزْحَفُونَ نَحْوَهُ، وَقَدْ تَحَيَّزَ إِلَى جَيْشِ الْحُسَيْنِ مِنْ أُولَئِكَ طَائِفَةٌ قَرِيبٌ مِنْ ثَلَاثِينَ فَارِسًا فِيمَا قِيلَ، مِنْهُمُ الْحُرُّ بْنُ يَزِيدَ أَمِيرُ مُقَدِّمَةُ الْكُوفِيِّينَ، فَاعْتَذَرَ إِلَى الْحُسَيْنِ مِمَّا كَانَ مِنْهُمْ. قَالَ: وَلَوْ أَعْلَمُ أَنَّهُمْ عَلَى هَذِهِ النِّيَّةِ لَسِرْتُ مَعَكَ إِلَى يَزِيدَ. فَقَبِلَ مِنْهُ الْحُسَيْنُ، ثُمَّ تَقَدَّمَ بَيْنَ يَدَيْ أَصْحَابِ الْحُسَيْنِ، فَخَاطَبَ عُمَرَ بْنَ سَعْدٍ، فَقَالَ: وَيْحَكُمْ ! أَلَا تَقْبَلُونَ مِنِ ابْنِ بِنْتِ رَسُولِ اللَّهِ ﷺ مَا يَعْرِضُ عَلَيْكُمْ مِنَ الْخِصَالِ الثَّلَاثِ وَاحِدَةً مِنْهَا ؟ فَقَالَ: لَوْ كَانَ ذَلِكَ إِلَيَّ قَبِلْتُ، وَلَكِنْ أَبَى عَلَيَّ ابْنُ زِيَادٍ. ثُمَّ خَاطَبَ أَهْلَ الْكُوفَةِ، فَسَبَّهُمْ وَأَنَّبَهُمْ وَقَالَ: وَيْحَكُمْ ! دَعَوْتُمُوهُ، حَتَّى إِذَا جَاءَ خَذَلْتُمُوهُ، وَمَا كَفَاكُمْ ذَلِكَ حَتَّى جِئْتُمْ لِتُقَاتِلُوهُ، وَقَدْ مَنَعْتُمُوهُ وَنِسَاءَهُ الْمَاءَ مِنَ الْفُرَاتِ ; الَّذِي يَشْرَبُ مِنْهُ الْيَهُودِيُّ وَالنَّصْرَانِيُّ وَالْمَجُوسِيُّ، وَتَتَمَرَّغُ فِيهِ خَنَازِيرُ السَّوَادِ وَكِلَابُهُ، فَهُوَ كَالْأَسِيرِ فِي أَيْدِيكُمْ لَا يَمْلِكُ لِنَفْسِهِ نَفْعًا وَلَا ضَرًّا. قَالَ: فَتَقَدَّمَ عُمَرُ بْنُ سَعْدٍ، وَقَالَ لِمَوْلَاهُ: يَا ذُوَيْدُ، أَدْنِ رَايَتَكَ. فَأَدْنَاهَا، ثُمَّ شَمَّرَ عُمَرُ عَنْ سَاعِدِهِ، وَرَمَى بِسَهْمٍ، وَقَالَ: اشْهَدُوا أَنِّي أَوَّلُ مَنْ رَمَى الْقَوْمَ. قَالَ: فَتَرَامَى النَّاسُ بِالنِّبَالِ، وَخَرَجَ يَسَارٌ مَوْلَى زِيَادٍ وَسَالِمٌ مَوْلَى عُبَيْدِ اللَّهِ فَقَالَا: مَنْ يُبَارِزُ ؟ فَبَرَزَ لَهُمَا عَبْدُ اللَّهِ بْنُ عُمَيْرٍ الْكَلْبِيُّ بَعْدَ اسْتِئْذَانِهِ الْحُسَيْنَ، فَقَتَلَ يَسَارًا أَوَّلًا، ثُمَّ قَتَلَ سَالِمًا بَعْدَهُ، وَقَدْ ضَرَبَهُ سَالِمٌ ضَرْبَةً أَطَارَ أَصَابِعَ يَدِهِ الْيُسْرَى، وَحَمَلَ رَجُلٌ يُقَالُ لَهُ: عَبْدُ اللَّهِ بْنُ حَوْزَةَ. حَتَّى وَقَفَ بَيْنَ يَدَيِ الْحُسَيْنِ، فَقَالَ لَهُ: يَا حُسَيْنُ، أَبْشِرْ بِالنَّارِ. فَقَالَ لَهُ الْحُسَيْنُ: كَلَّا، وَيْحَكَ ! إِنِّي أَقْدَمُ عَلَى رَبٍّ رَحِيمٍ، وَشَفِيعٍ مُطَاعٍ، بَلْ أَنْتَ أَوْلَى بِالنَّارِ. قَالُوا: فَانْصَرَفَ فَوَقَصَتْهُ فَرَسُهُ فَسَقَطَ، وَتَعَلَّقَتْ رِجْلُهُ الْيُسْرَى بِالرِّكَابِ. وَشَدَّ عَلَيْهِ مُسْلِمُ بْنُ عَوْسَجَةَ، فَضَرَبَهُ فَأَطَارَ رِجْلَهُ الْيُمْنَى، وَغَارَتْ بِهِ فَرَسُهُ، فَلَمْ يَبْقَ حَجَرٌ يَمُرُّ بِهِ إِلَّا ضَرَبَهُ فِي رَأْسِهِ حَتَّى مَاتَ. وَرَوَى أَبُو مِخْنَفٍ، عَنْ أَبِي جَنَابٍ قَالَ: كَانَ مِنَّا رَجُلٌ يُدْعَى عَبْدُ اللَّهِ بْنُ عُمَيْرٍ مِنْ بَنِي عُلَيْمٍ، كَانَ قَدْ نَزَلَ الْكُوفَةَ، وَاتَّخَذَ دَارًا عِنْدَ بِئْرِ الْجَعْدِ مِنْ هَمْدَانَ، وَكَانَتْ مَعَهُ امْرَأَةٌ لَهُ مَنَ النَّمِرِ بْنِ قَاسِطٍ، فَرَأَى النَّاسَ يَتَهَيَّئُونَ لِلْخُرُوجِ إِلَى قِتَالِ الْحُسَيْنِ، فَقَالَ: وَاللَّهِ لَقَدْ كُنْتُ عَلَى قِتَالِ أَهْلِ الشِّرْكِ حَرِيصًا، وَإِنِّي لَأَرْجُو أَنْ يَكُونَ جِهَادِي مَعَ ابْنِ بِنْتِ رَسُولِ اللَّهِ ﷺ لِهَؤُلَاءِ أَفْضَلَ مِنْ جِهَادِ الْمُشْرِكِينَ، وَأَيْسَرَ ثَوَابًا عِنْدَ اللَّهِ. فَدَخَلَ إِلَى امْرَأَتِهِ، فَأَخْبَرَهَا بِمَا هُوَ عَازِمٌ عَلَيْهِ، فَقَالَتْ: أَصَبْتَ - أَصَابَ اللَّهُ بِكَ - أَرْشَدَ أُمُورِكَ، افْعَلْ وَأَخْرِجْنِي مَعَكَ. قَالَ: فَخَرَجَ بِهَا لَيْلًا حَتَّى أَتَى الْحُسَيْنَ. ثُمَّ ذَكَرَ قِصَّةَ رَمْيِ عُمَرَ بْنِ سَعْدٍ بِالسَّهْمِ، وَقِصَّةَ قَتْلِهِ يَسَارًا مَوْلَى زِيَادٍ، وَسَالِمًا مَوْلَى ابْنِ زِيَادٍ، وَأَنَّ عَبْدَ اللَّهِ بْنَ عُمَيْرٍ اسْتَأْذَنَ الْحُسَيْنَ فِي الْخُرُوجِ إِلَيْهِمَا، فَنَظَرَ إِلَيْهِ الْحُسَيْنُ، فَرَأَى رَجُلًا آدَمَ طَوِيلًا شَدِيدَ السَّاعِدَيْنِ، بَعِيدَ مَا بَيْنَ الْمَنْكِبَيْنِ، فَقَالَ الْحُسَيْنُ: إِنِّي لَأَحْسَبُهُ لِلْأَقْرَانِ قَتَّالًا، اخْرُجْ إِنْ شِئْتَ. فَخَرَجَ فَقَالَا لَهُ: مَنْ أَنْتَ ؟ فَانْتَسَبَ لَهُمَا. فَقَالَا: لَا نَعْرِفُكَ. فَقَالَ لَهُمَا: يَا أَوْلَادَ الزَّانِيَةِ، أَوَ بِكُمْ رَغْبَةٌ عَنْ مُبَارَزَةِ أَحَدٍ مِنَ النَّاسِ ؟ ! وَهَلْ يَخْرُجُ إِلَيْكُمَا أَحَدٌ إِلَّا وَهُوَ خَيْرٌ مِنْكُمَا ؟ ثُمَّ شَدَّ عَلَى يَسَارٍ، فَكَانَ كَأَمْسِ الذَّاهِبِ، فَإِنَّهُ لَمُشْتَغِلٌ بِهِ إِذْ حَمَلَ عَلَيْهِ سَالِمٌ مَوْلَى ابْنِ زِيَادٍ، فَصَاحَ بِهِ: قَدْ رَهِقَكَ الْعَبْدُ. قَالَ: فَلَمْ يَنْتَبِهْ لَهُ حَتَّى غَشِيَهُ، فَضَرَبَهُ عَلَى يَدِهِ الْيُسْرَى، فَأَطَارَ أَصَابِعَهُ، ثُمَّ مَالَ عَلَيْهِ الْكَلْبِيُّ، فَضَرَبَهُ حَتَّى قَتَلَهُ وَأَقْبَلَ يَرْتَجِزُ وَيَقُولُ: إِنْ تُنْكِرَانِي فَأَنَا ابْنُ كَلْبِ حَسْبِي بَيْتِي فِي عُلَيْمٍ حَسْبِي إِنِّي امْرُؤٌ ذُو مِرَّةٍ وَعَصْبِ وَلَسْتُ بِالْخَوَّارِ عِنْدَ الْكَرْبِ إِنِّي زَعِيمٌ لَكِ أُمَّ وَهْبِ بِالطَّعْنِ فِيهِمْ مُقْدِمًا وَالضَّرْبِ ضَرْبِ غُلَامٍ مُؤْمِنٍ بِالرَّبِّ فَأَخَذَتْ أُمُّ وَهْبٍ عَمُودًا، ثُمَّ أَقْبَلَتْ نَحْوَ زَوْجِهَا تَقُولُ لَهُ: فِدَاؤُكَ أَبِي وَأُمِّي، قَاتِلْ دُونَ الطَّيِّبِينَ ذُرِّيَّةِ مُحَمَّدٍ، عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ. فَأَقْبَلَ إِلَيْهَا يَرُدُّهَا نَحْوَ النِّسَاءِ، فَأَقْبَلَتْ تُجَاذِبُهُ ثَوْبَهُ. قَالَتْ: دَعْنِي أَكُونُ مَعَكَ. فَنَادَاهَا الْحُسَيْنُ: انْصَرِفِي إِلَى النِّسَاءِ فَاجْلِسِي مَعَهُنَّ، فَإِنَّهُ لَيْسَ عَلَى النِّسَاءِ قِتَالٌ. فَانْصَرَفَتْ إِلَيْهِنَّ. قَالَ: وَكَثُرَتِ الْمُبَارَزَةُ يَوْمَئِذٍ بَيْنَ الْفَرِيقَيْنِ، وَالنَّصْرُ فِي ذَلِكَ لِأَصْحَابِ الْحُسَيْنِ ; لِقُوَّةِ بَأْسِهِمْ، وَأَنَّهُمْ مُسْتَمِيتُونَ، لَا عَاصِمَ لَهُمْ إِلَّا سُيُوفُهُمْ، فَأَشَارَ بَعْضُ الْأُمَرَاءِ عَلَى عُمَرَ بْنِ سَعْدٍ بِعَدَمِ الْمُبَارَزَةِ، وَحَمَلَ عَمْرُو بْنُ الْحَجَّاجِ أَمِيرَ الْمَيْمَنَةِ، وَجَعَلَ يَقُولُ: قَاتِلُوا مَنْ مَرَقَ مِنَ الدِّينِ، وَفَارَقَ الْإِمَامَ وَالْجَمَاعَةَ. فَقَالَ لَهُ الْحُسَيْنُ: وَيْحَكَ يَا حَجَّاجُ ! أَعَلَيَّ تُحَرِّضُ النَّاسَ ؟ ! أَنَحْنُ مَرَقْنَا مِنَ الدِّينِ وَأَنْتُمْ ثَبَتُّمْ عَلَيْهِ ؟ ! سَتَعْلَمُونَ إِذَا فَارَقَتْ أَرْوَاحُكُمْ أَجْسَادَكُمْ مَنْ أَوْلَى بِصِلِيِّ النَّارِ. أول من قتل من أصحاب الحسين وَقَدْ قُتِلَ فِي هَذِهِ الْحَمْلَةِ مُسْلِمُ بْنُ عَوْسَجَةَ، فَكَانَ أَوَّلَ مَنْ قُتِلَ مِنْ أَصْحَابِ الْحُسَيْنِ، فَمَشَى إِلَيْهِ الْحُسَيْنُ، فَتَرَحَّمَ عَلَيْهِ، وَهُوَ عَلَى آخِرِ رَمَقٍ، وَقَالَ لَهُ حَبِيبُ بْنُ مُظَهِّرٍ: أَبْشِرْ بِالْجَنَّةِ. فَقَالَ لَهُ بِصَوْتٍ ضَعِيفٍ: بَشَّرَكَ اللَّهُ بِالْخَيْرِ. ثُمَّ قَالَ لَهُ حَبِيبٌ: لَوْلَا أَنِّي أَعْلَمُ أَنِّي عَلَى إِثْرِكَ لَاحِقُكَ، لَكُنْتُ أَقْضِي مَا تُوصِينِي بِهِ. فَقَالَ لَهُ مُسْلِمُ بْنُ عَوْسَجَةَ: أُوصِيكَ بِهَذَا - وَأَشَارَ إِلَى الْحُسَيْنِ - أَنْ تَمُوتَ دُونَهُ. قَالُوا: ثُمَّ حَمَلَ شَمِرُ بْنُ ذِي الْجَوْشَنِ بِالْمَيْسَرَةِ، وَقَصَدُوا نَحْوَ الْحُسَيْنِ، فَدَافَعَتْ عَنْهُ الْفُرْسَانُ مِنْ أَصْحَابِهِ دِفَاعًا عَظِيمًا، وَكَافَحُوا دُونَهُ مُكَافَحَةً بَلِيغَةً، فَأَرْسَلُوا يَطْلُبُونَ مِنْ عُمَرَ بْنِ سَعْدٍ طَائِفَةً مِنَ الرُّمَاةِ الرَّجَّالَةِ، فَبَعَثَ إِلَيْهِمْ نَحْوًا مِنْ خَمْسِمِائَةٍ، فَجَعَلُوا يَرْمُونَ خُيُولَ أَصْحَابِ الْحُسَيْنِ، فَعَقَرُوهَا كُلَّهَا حَتَّى بَقِيَ جَمِيعُهُمْ رَجَّالَةً، وَلَمَّا عَقَرُوا جَوَادَ الْحُرِّ بْنِ يَزِيدَ نَزَلَ عَنْهُ وَفِي يَدِهِ السَّيْفُ كَأَنَّهُ لَيْثٌ وَهُوَ يَقُولُ إِنْ تَعْقِرُوا بِي فَأَنَا ابْنُ الْحُرِّ أَشْجَعُ مِنْ ذِي لِبْدَةٍ هِزَبْرِ وَيُقَالُ: إِنَّ عُمَرَ بْنَ سَعْدٍ أَمَرَ بِتَقْوِيضِ تِلْكَ الْأَبْنِيَةِ الَّتِي تَمْنَعُ مِنَ الْقِتَالِ مَنْ أَتَى مِنْ نَاحِيَتِهَا، فَجَعَلَ أَصْحَابُ الْحُسَيْنِ يَقْتُلُونَ مَنْ يَتَعَاطَى ذَلِكَ، فَأَمَرَ بِتَحْرِيقِهَا، فَقَالَ الْحُسَيْنُ: دَعُوهُمْ يَحْرِقُونَهَا، فَإِنَّهُمْ لَا يَسْتَطِيعُونَ أَنْ يَجُوزُوا مِنْهَا وَقَدِ أُحْرِقَتْ. وَجَاءَ شَمِرُ بْنُ ذِي الْجَوْشَنِ قَبَّحَهُ اللَّهُ، إِلَى فُسْطَاطِ الْحُسَيْنِ، فَطَعَنَهُ بِرُمْحِهِ - يَعْنِي الْفُسْطَاطَ - وَقَالَ: ائْتُونِي بِالنَّارِ لِأُحَرِّقَهُ عَلَى مَنْ فِيهِ. فَصَاحَتِ النِّسْوَةُ وَخَرَجْنَ مِنْهُ، فَقَالَ لَهُ الْحُسَيْنُ: أَنْتَ تُرِيدُ أَنْ تَحْرِقَ أَهْلِي ؟ ! أَحْرَقَكَ اللَّهُ بِالنَّارِ. وَجَاءَ شَبَثُ بْنُ رِبْعِيٍّ إِلَى شَمِرٍ، قَبَّحَهُ اللَّهُ، فَقَالَ لَهُ: مَا رَأَيْتُ أَقْبَحَ مِنْ قَوْلِكَ وَمَوْقِفِكَ هَذَا، أَتُرِيدُ أَنْ تُرْعِبَ النِّسَاءَ ؟ ! فَاسْتَحْيَا، وَهَمَّ بِالرُّجُوعِ. وَقَالَ حُمَيْدُ بْنُ مُسْلِمٍ: قُلْتُ لِشَمِرٍ: سُبْحَانَ اللَّهِ ! إِنَّ هَذَا لَا يَصْلُحُ لَكَ، أَتُرِيدُ أَنْ تَجْمَعَ عَلَى نَفْسِكَ خَصْلَتَيْنِ ; تُعَذِّبُ بِعَذَابِ اللَّهِ، وَتَقْتُلُ الْوِلْدَانَ وَالنِّسَاءَ ! وَاللَّهِ إِنَّ فِي قَتْلِكَ الرِّجَالَ لَمَا تُرْضِي بِهِ أَمِيرَكَ. قَالَ: فَقَالَ لِي: مَنْ أَنْتَ ؟ قُلْتُ: لَا أُخْبِرُكَ مَنْ أَنَا. وَخَشِيتُ أَنِّي إِنْ أَخْبَرْتُهُ فَعَرَفَنِي، أَنْ يَسُوءَنِي عِنْدَ السُّلْطَانِ. وَشَدَّ زُهَيْرُ بْنُ الْقَيْنِ فِي رِجَالٍ مِنْ أَصْحَابِ الْحُسَيْنِ عَلَى شَمِرِ بْنِ ذِي الْجَوْشَنِ، فَأَزَالُوهُ عَنْ مَوْقِفِهِ، وَقَتَلُوا أَبَا عَزَّةَ الضِّبَابِيَّ وَكَانَ مِنْ أَصْحَابِ شَمِرٍ، وَكَانَ الرَّجُلُ مِنْ أَصْحَابِ الْحُسَيْنِ إِذَا قُتِلَ بَانَ فِيهِمُ الْخَلَلُ، وَإِذَا قُتِلَ مِنْ أَصْحَابِ ابْنِ زِيَادٍ الْجَمَاعَةُ الْكَثِيرَةُ لَمْ يَتَبَيَّنْ ذَلِكَ فِيهِمْ لِكَثْرَتِهِمْ، وَدَخَلَ عَلَيْهِمْ وَقْتُ الظُّهْرِ، فَقَالَ الْحُسَيْنُ: مُرُوهُمْ فَلْيَكُفُّوا عَنِ الْقِتَالِ حَتَّى نُصَلِّيَ. فَقَالَ رَجُلٌ مِنْ أَهْلِ الْكُوفَةِ: إِنَّهَا لَا تُقْبَلُ مِنْكُمْ. فَقَالَ لَهُ حَبِيبُ بْنُ مُظَهِّرٍ: وَيْحَكَ ! أَتُقْبَلُ مِنْكُمُ الصَّلَاةُ وَلَا تُقْبَلُ مِنْ آلِ رَسُولِ اللَّهِ ﷺ ؟ ! وَقَاتَلَ حَبِيبٌ قِتَالًا شَدِيدًا حَتَّى قُتِلَ، رَحمَهُ اللَّهُ، وَحُمِلَ رَأْسُهُ إِلَى ابْنِ زِيَادٍ. ثُمَّ صَلَّى الْحُسَيْنُ بِأَصْحَابِهِ الظُّهْرَ صَلَاةَ الْخَوْفِ، ثُمَّ اقْتَتَلُوا بَعْدَهَا قِتَالًا شَدِيدًا، وَوُصِلَ إِلَى الْحُسَيْنِ، ؓ، وَدَافَعَ عَنْهُ صَنَادِيدُ أَصْحَابِهِ، فَقُتِلَ زُهَيْرُ بْنُ الْقَيْنِ بَيْنَ يَدَيِ الْحُسَيْنِ، وَقَاتَلَ دُونَهُ نَافِعُ بْنُ هِلَالٍ الْجَمَلِيُّ، فَقَتَلَ اثْنَيْ عَشَرَ مِنْ أَصْحَابِ عُمَرَ بْنِ سَعْدٍ سِوَى مَنْ جَرَحَ، ثُمَّ أُسِرَ وَكُسِرَتْ عَضُدَاهُ وَمَعَ هَذَا ضَرَبَ عُنُقَهُ بَيْنَ يَدَيْ عُمَرَ بْنِ سَعْدٍ شَمِرُ بْنُ ذِي الْجَوْشَنِ، ثُمَّ حَمَلَ شَمِرٌ عَلَى أَصْحَابِ الْحُسَيْنِ وَهُوَ يَقُولُ خَلُّوا عُدَاةَ اللَّهِ خَلُّوا عَنْ شَمِرْ يَضْرِبُهُمْ بِسَيْفِهِ وَلَا يَفِرْ وَصَمَّمَ عَلَيْهِمُ الْأَعْدَاءُ مِنْ كُلِّ جَانِبٍ وَتَكَاثَرُوا عَلَيْهِمْ. أول قتيل من بني أبي طالب وَتَفَانَى أَصْحَابُ الْحُسَيْنِ بَيْنَ يَدَيْهِ، حَتَّى لَمْ يَبْقَ مَعَهُ أَحَدٌ إِلَّا سُوِيدُ بْنُ عَمْرِو بْنِ أَبِي الْمُطَاعِ الْخَثْعَمِيُّ. وَكَانَ أَوَّلَ قَتِيلٍ قُتِلَ مِنْ بَنِي أَبِي طَالِبٍ يَوْمَئِذٍ عَلِيٌّ الْأَكْبَرُ ابْنُ الْحُسَيْنِ بْنِ عَلِيٍّ، وَأُمُّهُ لَيْلَى بِنْتُ أَبِي مُرَّةَ بْنِ عُرْوَةَ بْنِ مَسْعُودٍ الثَّقَفِيِّ، طَعَنَهُ مُرَّةُ بْنُ مُنْقِذِ بْنِ النُّعْمَانِ الْعَبْدِيُّ فَقَتَلَهُ، وَيُرْوَى أَنَّهُ جَعَلَ يُقَاتِلُ عَنْ أَبِيهِ وَهُوَ يَقُولُ: أَنَا عَلِيُّ بْنُ حُسَيْنِ بْنِ عَلِي نَحْنُ وَرَبِّ الْبَيْتِ أَوْلَى بِالنَّبِي تَاللَّهِ لَا يَحْكُمُ فِينَا ابْنُ الدَّعِي كَيْفَ تَرَوْنَ الْيَوْمَ سَتْرِي عَنْ أَبِي فَلَمَّا طَعَنَهُ مُرَّةُ احْتَوَشَتْهُ الرِّجَالُ، فَقَطَّعُوهُ بِأَسْيَافِهِمْ، فَقَالَ الْحُسَيْنُ: قَتَلَ اللَّهُ قَوْمًا قَتَلُوكَ يَا بُنَيَّ، مَا أَجْرَأَهُمْ عَلَى اللَّهِ وَعَلَى انْتِهَاكِ مَحَارِمِهِ ! فَعَلَى الدُّنْيَا بَعْدَكَ الْعَفَاءُ. قَالَ: وَخَرَجَتْ جَارِيَةٌ كَأَنَّهَا الشَّمْسُ حُسْنًا، فَقَالَتْ: يَا أُخَيَّاهُ وَيَا ابْنَ أُخَيَّاهُ. فَإِذَا هِيَ زَيْنَبُ بِنْتُ عَلِيٍّ مِنْ فَاطِمَةَ، فَأَكَبَّتْ عَلَيْهِ وَهُوَ صَرِيعٌ. قَالَ: فَجَاءَ الْحُسَيْنُ فَأَخَذَ بِيَدِهَا، فَأَدْخَلَهَا الْفُسْطَاطَ، وَأَمَرَ بِهِ الْحُسَيْنُ فَحُوِّلَ مِنْ هُنَاكَ إِلَى بَيْنِ يَدَيْهِ عِنْدَ فُسْطَاطِهِ، ثُمَّ قُتِلَ عَبْدُ اللَّهِ بْنِ مُسْلِمِ بْنِ عَقِيلٍ، ثُمَّ قُتِلَ عَوْنٌ وَمُحَمَّدٌ ابْنَا عَبْدِ اللَّهِ بْنِ جَعْفَرٍ، ثُمَّ قُتِلَ عَبْدُ الرَّحْمَنِ وَجَعْفَرٌ ابْنَا عَقِيلِ بْنِ أَبِي طَالِبٍ، ثُمَّ قُتِلَ الْقَاسِمُ بْنُ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ. قَالَ أَبُو مِخْنَفٍ: وَحَدَّثَنِي فُضَيْلُ بْنُ خَدِيجٍ الْكِنْدِيُّ أَنَّ يَزِيدَ بْنَ زِيَادٍ - وَكَانَ رَامِيًا، وَهُوَ أَبُو الشَّعْثَاءِ الْكِنْدِيُّ مِنْ بَنِي بَهْدَلَةَ - جَثَا عَلَى رُكْبَتَيْهِ بَيْنَ يَدَيِ الْحُسَيْنِ، فَرَمَى بِمِائَةِ سَهْمٍ مَا سَقَطَ مِنْهَا عَلَى الْأَرْضِ خَمْسَةُ أَسْهُمٍ، فَلَمَّا فَرَغَ مِنَ الرَّمْيِ قَالَ: قَدْ تَبَيَّنَ لِي أَنِّي قَتَلْتُ خَمْسَةَ نَفَرٍ، وَكَانَ فِي أَوَّلِ مَنْ قُتِلَ، وَكَانَ رَجَزُهُ يَوْمَئِذٍ: أَنَا يَزِيدُ وَأَبِي مُهَاصِرْ أَشْجَعُ مِنْ لَيْثٍ بَغِيلٍ خَادِرْ يَا رَبِّ إِنِّي لِلْحُسَيْنِ نَاصِرْ وَلِابْنِ سَعْدٍ تَارِكٌ وَهَاجِرْ مقتل الحسين قَالُوا: وَمَكَثَ الْحُسَيْنُ نَهَارًا طَوِيلًا لَا يَأْتِي إِلَيْهِ رَجُلٌ إِلَّا رَجَعَ عَنْهُ ; لَا يُحِبُّ أَنْ يَلِيَ قَتْلَهُ، حَتَّى جَاءَهُ رَجُلٌ مِنْ بَنِي بَدَّاءَ يُقَالُ لَهُ: مَالِكُ بْنُ النُّسَيْرِ. فَضَرَبَ الْحُسَيْنَ بِالسَّيْفِ عَلَى رَأْسِهِ فَجَرَحَهُ، وَكَانَ عَلَيْهِ بُرْنُسٌ، فَامْتَلَأَ دَمًا، فَقَالَ لَهُ الْحُسَيْنُ: لَا أَكَلْتَ بِهَا وَلَا شَرِبْتَ، وَحَشَرَكَ اللَّهُ مَعَ الظَّالِمِينَ. ثُمَّ أَلْقَى الْحُسَيْنُ ذَلِكَ الْبُرْنُسَ، وَدَعَا بِعِمَامَةٍ فَاعْتَمَّ بِهَا. قَالَ: ثُمَّ إِنَّ الْحُسَيْنَ أَعْيَا، فَقَعَدَ عَلَى بَابِ فُسْطَاطِهِ، وَأُتِيَ بِصَبِيٍّ صَغِيرٍ مِنْ أَوْلَادِهِ، فَأَجْلَسَهُ فِي حِجْرِهِ، ثُمَّ جَعَلَ يُقَبِّلُهُ وَيَشُمُّهُ وَيُوَدِّعُهُ وَيُوصِي أَهْلَهُ، فَرَمَاهُ رَجُلٌ مِنْ بَنِي أَسَدٍ يُقَالُ لَهُ: ابْنُ مُوقِدِ النَّارِ. بِسَهْمٍ فَذَبَحَ ذَلِكَ الْغُلَامَ، فَتَلَقَّى حُسَيْنٌ دَمَهُ فِي يَدِهِ، وَأَلْقَاهُ نَحْوَ السَّمَاءِ، وَقَالَ: رَبِّ إِنْ تَكُ قَدْ حَبَسْتَ عَنَّا النَّصْرَ مِنَ السَّمَاءِ فَاجْعَلْهُ لِمَا هُوَ خَيْرٌ، وَانْتَقِمْ لَنَا مِنَ الظَّالِمِينَ. وَرَمَى عَبْدُ اللَّهِ بْنُ عُقْبَةَ الْغَنَوِيُّ أَبَا بَكْرِ بْنَ الْحُسَيْنِ بِسَهْمٍ فَقَتَلَهُ أَيْضًا، ثُمَّ قُتِلَ عَبْدُ اللَّهِ وَالْعَبَّاسُ وَعُثْمَانُ وَجَعْفَرٌ وَمُحَمَّدٌ بَنُو عَلِيِّ بْنِ أَبِي طَالِبٍ إِخْوَةُ الْحُسَيْنِ لِأَبِيهِ، ؓ أَجْمَعِينَ، وَقَدِ اشْتَدَّ عَطَشُ الْحُسَيْنِ، فَحَاوَلَ أَنْ يَصِلَ إِلَى مَاءِ الْفُرَاتِ فَمَانَعُوهُ دُونَهُ، فَخَلَصَ إِلَى شَرْبَةٍ مِنْهُ، فَلَمَّا أَهْوَى إِلَيْهَا رَمَاهُ حُصَيْنُ بْنُ نُمَيْرٍ بِسَهْمٍ فِي حَنَكِهِ فَأَثْبَتَهُ، فَانْتَزَعَهُ الْحُسَيْنُ مِنْ حَنَكِهِ، فَفَارَ الدَّمُ فَتَلَقَّاهُ بِيَدَيْهِ، ثُمَّ رَفَعَهُمَا إِلَى السَّمَاءِ وَهُمَا مَمْلُوءَتَانِ دَمًا، ثُمَّ رَمَى بِهِ إِلَى السَّمَاءِ، وَقَالَ: اللَّهُمَّ أَحْصِهِمْ عَدَدًا وَاقْتُلْهُمْ بِدَدًا، وَلَا تَذَرْ عَلَى الْأَرْضِ مِنْهُمْ أَحَدًا. وَدَعَا عَلَيْهِمْ دُعَاءً بَلِيغًا. ثُمَّ جَاءَ شَمِرٌ وَمَعَهُ جَمَاعَةٌ مِنَ الشُّجْعَانِ حَتَّى أَحَاطُوا بِالْحُسَيْنِ وَهُوَ عِنْدَ فُسْطَاطِهِ، وَلَمْ يَبْقَ مَعَهُ أَحَدٌ يَحُولُ بَيْنَهُمْ وَبَيْنَهُ، فَجَاءَ غُلَامٌ يَشْتَدُّ مِنَ الْخِيَامِ كَأَنَّهُ الْبَدْرُ فِي أُذُنَيْهِ دُرَّتَانِ تَذَبْذَبَانِ، فَخَرَجَتْ زَيْنَبُ بِنْتُ عَلِيٍّ لِتَرُدَّهُ فَامْتَنَعَ عَلَيْهَا، وَجَاءَ يُحَاجِفُ عَنْ عَمِّهِ، فَضَرَبَهُ رَجُلٌ مِنْهُمْ بِالسَّيْفِ، فَاتَّقَاهُ بِيَدِهِ، فَأَطَنَّهَا سِوَى جِلْدَةٍ، فَقَالَ: يَا أَبَتَاهُ. فَقَالَ لَهُ الْحُسَيْنُ: يَا بُنَيَّ، احْتَسِبْ أَجْرَكَ عِنْدَ اللَّهِ، فَإِنَّكَ تَلْحَقُ بِآبَائِكَ الصَّالِحِينَ. ثُمَّ حَمَلَ عَلَى الْحُسَيْنِ الرِّجَالُ مِنْ كُلِّ جَانِبٍ وَهُوَ يَجُولُ فِيهِمْ بِالسَّيْفِ يَمِينًا وَشِمَالًا، فَيَتَنَافَرُونَ عَنْهُ كَتَنَافُرِ الْمِعْزَى عَنِ السَّبُعِ، وَخَرَجَتْ أُخْتُهُ زَيْنَبُ بِنْتُ فَاطِمَةَ إِلَيْهِ، فَجَعَلَتْ تَقُولُ: لَيْتَ السَّمَاءَ تَقَعُ عَلَى الْأَرْضِ. وَجَاءَ عُمَرُ بْنُ سَعْدٍ، فَقَالَتْ: يَا عُمَرُ، أَرَضِيتَ أَنْ يُقْتَلَ أَبُو عَبْدِ اللَّهِ وَأَنْتَ تَنْظُرُ ؟ فَتَحَادَرَتِ الدُّمُوعُ عَلَى لِحْيَتِهِ، وَصَرَفَ وَجْهَهُ عَنْهَا، ثُمَّ جَعَلَ لَا يُقْدِمُ أَحَدٌ عَلَى قَتْلِهِ، حَتَّى نَادَى شَمِرُ بْنُ ذِي الْجَوْشَنِ: وَيْحَكُمْ ! مَاذَا تَنْتَظِرُونَ بِالرَّجُلِ ؟ اقْتُلُوهُ ثَكِلَتْكُمْ أُمَّهَاتُكُمْ. فَحَمَلَتِ الرِّجَالُ مِنْ كُلِّ جَانِبٍ عَلَى الْحُسَيْنِ، وَضَرَبَهُ زُرْعَةُ بْنُ شَرِيكٍ التَّمِيمِيُّ عَلَى كَفِّهِ الْيُسْرَى، وَضَرَبَ عَلَى عَاتِقِهِ، ثُمَّ انْصَرَفُوا عَنْهُ وَهُوَ يَنُوءُ وَيَكْبُو، ثُمَّ جَاءَ إِلَيْهِ سِنَانُ بْنُ أَنَسِ بْنِ عَمْرٍو النَّخَعِيُّ، فَطَعَنَهُ بِالرُّمْحِ فَوَقَعَ، ثُمَّ نَزَلَ فَذَبَحَهُ وَحَزَّ رَأْسَهُ، ثُمَّ دَفَعَ رَأْسَهُ إِلَى خَوَلِيِّ بْنِ يَزِيدَ. وَقِيلَ: إِنَّ الَّذِي قَتَلَهُ شَمِرُ بْنُ ذِي الْجَوْشَنِ. وَقِيلَ: رَجُلٌ مِنْ مَذْحِجٍ. وَقِيلَ: عُمَرُ بْنُ سَعْدِ بْنِ أَبِي وَقَّاصٍ. وَلَيْسَ بِشَيْءٍ، وَإِنَّمَا كَانَ عُمَرُ أَمِيرَ السَّرِيَّةِ الَّتِي قَتَلَتِ الْحُسَيْنَ فَقَطْ. وَأَخَذَ سِنَانٌ وَغَيْرُهُ سَلَبَهُ، وَتَقَاسَمَ النَّاسُ مَا كَانَ مِنْ أَمْوَالِهِ وَحَوَاصِلِهِ، وَمَا فِي خِبَائِهِ، حَتَّى مَا عَلَى النِّسَاءِ مِنَ الثِّيَابِ الظَّاهِرَةِ. وَقَالَ أَبُو مِخْنَفٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ قَالَ: وُجِدَ بِالْحُسَيْنِ حِينَ قُتِلَ ثَلَاثٌ وَثَلَاثُونَ طَعْنَةً، وَأَرْبَعٌ وَثَلَاثُونَ ضَرْبَةً. وَهَمَّ شَمِرُ بْنُ ذِي الْجَوْشَنِ بِقَتْلِ عَلِيِّ بْنِ الْحُسَيْنِ الْأَصْغَرِ زَيْنِ الْعَابِدِينَ، وَهُوَ صَغِيرٌ مَرِيضٌ، حَتَّى صَرَفَهُ عَنْ ذَلِكَ حُمَيْدُ بْنُ مُسْلِمٍ أَحَدُ أَصْحَابِهِ. وَجَاءَ عُمَرُ بْنُ سَعْدٍ، فَقَالَ: أَلَا لَا يَدْخُلَنَّ عَلَى هَذِهِ النِّسْوَةِ أَحَدٌ وَلَا يَقْتُلْ هَذَا الْغُلَامَ أَحَدٌ وَمَنْ أَخَذَ مِنْ مَتَاعِهِمْ شَيْئًا فَلْيَرُدَّهُ عَلَيْهِمْ. قَالَ: فَوَاللَّهِ مَا رَدَّ أَحَدٌ شَيْئًا. فَقَالَ لَهُ عَلِيُّ بْنُ الْحُسَيْنِ: جُزِيتَ خَيْرًا، فَقَدْ دَفَعَ اللَّهُ عَنِّي بِمَقَالَتِكَ شَرًّا. قَالُوا: ثُمَّ جَاءَ سِنَانُ بْنُ أَنَسٍ إِلَى بَابِ فُسْطَاطِ عُمَرِ بْنِ سَعْدٍ، فَنَادَى بِأَعْلَى صَوْتِهِ: أَوْقِرْ رِكَابِي فِضَّةً وَذَهَبًا أَنَا قَتَلْتُ الْمَلِكَ الْمُحَجَّبَا قَتَلْتُ خَيْرَ النَّاسِ أُمًّا وَأَبَا وَخَيْرَهُمْ إِذْ يُنْسَبُونَ نَسَبَا فَقَالَ عُمَرُ بْنُ سَعْدٍ: أَدْخِلُوهُ عَلَيَّ. فَلَمَّا دَخَلَ رَمَاهُ بِالسَّوْطِ، وَقَالَ: وَيْحَكَ أَنْتَ مَجْنُونٌ ! وَاللَّهِ لَوْ سَمِعَكَ ابْنُ زِيَادٍ تَقُولُ هَذَا لَضَرَبَ عُنُقَكَ. وَمَنَّ عُمَرُ بْنُ سَعْدٍ عَلَى عُقْبَةَ بْنِ سَمْعَانَ حِينَ أَخْبَرَهُ أَنَّهُ مَوْلًى، فَلَمْ يَنْجُ مِنْهُمْ غَيْرُهُ، وَالْمُرَقَّعُ بْنُ ثُمَامَةَ أُسِرَ، فَمَنَّ عَلَيْهِ ابْنُ زِيَادٍ. عدد القتلى من أصحاب الحسين وَقُتِلَ مِنْ أَصْحَابِ الْحُسَيْنِ اثَنَانِ وَسَبْعُونَ نَفْسًا، فَدَفَنَهُمْ أَهْلُ الْغَاضِرِيَّةِ مِنْ بَنِي أَسَدٍ بَعْدَ مَا قُتِلُوا بِيَوْمٍ رَحِمَهُمُ اللَّهُ وَأَكْرَمَهُمْ. وَرُوِيَ عَنْ مُحَمَّدِ ابْنِ الْحَنَفِيَّةِ أَنَّهُ قَالَ: قُتِلَ مَعَ الْحُسَيْنِ سَبْعَةَ عَشَرَ رَجُلًا، كُلُّهُمْ مِنْ أَوْلَادِ فَاطِمَةَ. وَعَنِ الْحَسَنِ الْبَصْرِيِّ أَنَّهُ قَالَ: قُتِلَ مَعَ الْحُسَيْنِ سِتَّةَ عَشَرَ رَجُلًا، كُلُّهُمْ مِنْ أَهْلِ بَيْتِهِ، مَا عَلَى وَجْهِ الْأَرْضِ يَوْمَئِذٍ لَهُمْ شِبْهٌ. وَقَالَ غَيْرُهُ: قُتِلَ مَعَهُ مِنْ وَلَدِهِ وَإِخْوَتِهِ وَأَهْلِ بَيْتِهِ ثَلَاثَةُ وَعِشْرُونَ رَجُلًا، فَمِنْ أَوْلَادِ عَلِيٍّ، ؓ ; جَعْفَرٌ، وَالْحُسَيْنُ، وَالْعَبَّاسُ، وَمُحَمَّدٌ، وَعُثْمَانُ، وَأَبُو بَكْرٍ. وَمِنْ أَوْلَادِ الْحُسَيْنِ عَلِيٌّ الْأَكْبَرُ وَعَبْدُ اللَّهِ. وَمِنْ أَوْلَادِ أَخِيهِ الْحَسَنِ ثَلَاثَةٌ ; عَبْدُ اللَّهِ، وَالْقَاسِمُ، وَأَبُو بَكْرٍ بَنُو الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ. وَمِنْ أَوْلَادِ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ اثَنَانِ ; عَوْنٌ وَمُحَمَّدٌ. وَمِنْ أَوْلَادِ عَقِيلٍ ; جَعْفَرٌ، وَعَبْدُ اللَّهِ، وَعَبْدُ الرَّحْمَنِ، وَمُسْلِمٌ قُتِلَ قَبْلَ ذَلِكَ كَمَا قَدَّمْنَا. فَهَؤُلَاءِ أَرْبَعَةٌ لِصُلْبِهِ، واثَنَانِ آخَرَانِ ; هُمَا عَبْدُ اللَّهِ بْنُ مُسْلِمِ بْنِ عَقِيلٍ، وَمُحَمَّدُ بْنُ أَبِي سَعِيدِ بْنِ عَقِيلٍ، فَكَمَلُوا سِتَّةً مِنْ وَلَدِ عَقِيلٍ، وَفِيهِمْ يَقُولُ الشَّاعِرُ: وَانْدُبِي تِسْعَةً لِصُلْبِ عَلِيٍّ قَدْ أُصِيبُوا وَسِتَّةً لِعَقِيلِ وَسَمِيُّ النَّبِيِّ غُودِرَ فِيهِمْ قَدْ عَلَوْهُ بِصَارِمٍ مَصْقُولِ وَمِمَّنْ قُتِلَ مَعَ الْحُسَيْنِ بِكَرْبَلَاءَ أَخُوهُ لِأُمِّهِ مِنَ الرَّضَاعَةِ - عَبْدُ اللَّهِ بْنُ بُقْطُرٍ، وَقَدْ قِيلَ: إِنَّهُ إِنَّمَا قُتِلَ قَبْلَ ذَلِكَ حِينَ بَعَثَ مَعَهُ كِتَابًا إِلَى أَهْلِ الْكُوفَةِ، فَحُمِلَ إِلَى ابْنِ زِيَادٍ فَقَتَلَهُ. وَقُتِلَ مِنْ أَهْلِ الْكُوفَةِ مِنْ أَصْحَابِ عُمَرَ بْنِ سَعْدٍ ثَمَانِيَةٌ وَثَمَانُونَ رَجُلًا سِوَى الْجَرْحَى، فَصَلَّى عَلَيْهِمْ عُمَرُ بْنُ سَعْدٍ وَدَفَنَهُمْ. وَيُقَالُ: إِنَّ عُمَرَ بْنَ سَعْدٍ نَدَبَ عَشَرَةَ فُرْسَانٍ، فَدَاسُوا الْحُسَيْنَ بِأَفْرَاسِهِمْ حَتَّى أَلْصَقُوهُ بِالْأَرْضِ يَوْمَ الْمَعْرَكَةِ. ذِكْرُ أَسْمَاءِ مَنْ قُتِلَ مَعَهُ قَالَ سُلَيْمَانُ: لَمَّا قُتِلَ الْحُسَيْنُ وَمَنْ مَعَهُ حُمِلَتْ رُءُوسُهُمْ إِلَى ابْنِ زِيَادٍ، فَجَاءَتْ كِنْدَةُ بِثَلَاثَةَ عَشَرَ رَأْسًا، وَصَاحِبُهُمْ قَيْسُ بْنُ الْأَشْعَثِ، وَجَاءَتْ هَوَازِنُ بِعِشْرِينَ رَأْسًا، وَصَاحِبُهُمْ شَمِرُ بْنُ ذِي الْجَوْشَنِ الضَّبَابِيُّ، وَجَاءَتْ بَنُو تَمِيمٍ بِسَبْعَةَ عَشَرَ رَأْسًا، وَجَاءَتْ بَنُو أَسَدٍ بِسِتَّةِ أَرْؤُسٍ، وَجَاءَتْ مَذْحِجٌ بِسَبْعَةِ أَرْؤُسٍ، وَجَاءَ سَائِرُ الْجَيْشِ بِسَبْعَةِ أَرْؤُسٍ، فَذَلِكَ سَبْعُونَ رَأْسًا. وَقُتِلَ الْحُسَيْنُ، قَتَلَهُ سِنَانُ بْنُ أَنَسٍ النَّخَعِيُّ، لَعَنَهُ اللَّهُ، وَقُتِلَ الْعَبَّاسُ بْنُ عَلِيٍّ، وَأُمُّهُ أُمُّ الْبَنِينَ بِنْتُ حِزَامٍ، قَتَلَهُ ( زَيْدُ بْنُ رُقَادٍ الْجُنُبِيُّ ) وَحَكِيمُ بْنُ الطُّفَيْلِ السِّنْبِسِيُّ. وَقُتِلَ جَعْفَرُ بْنُ عَلِيٍّ، وَأُمُّهُ أُمُّ الْبَنِينَ أَيْضًا. وَقُتِلَ عَبْدُ اللَّهِ بْنُ عَلِيٍّ، وَأُمُّهُ أُمُّ الْبَنِينَ أَيْضًا. وَقُتِلَ عُثْمَانُ بْنُ عَلِيٍّ، وَأُمُّهُ أُمُّ الْبَنِينَ أَيْضًا، رَمَاهُ خَوَلِيُّ بْنُ يَزِيدَ بِسَهْمٍ فَقَتَلَهُ. وَقُتِلَ مُحَمَّدُ بْنُ عَلِيٍّ، وَأُمُّهُ أُمُّ وَلَدٍ، قَتَلَهُ رَجُلٌ مِنْ بَنِي دَارِمٍ. وَقُتِلَ أَبُو بَكْرِ بْنُ عَلِيٍّ، وَأُمُّهُ لَيْلَى بِنْتُ مَسْعُودٍ الدَّارِمِيَّةُ، وَقَدْ شُكَّ فِي قَتْلِهِ. وَقُتِلَ عَلِيُّ بْنُ الْحُسَيْنِ بْنِ عَلِيٍّ، وَأُمُّهُ لَيْلَى ابْنَةُ أَبِي مُرَّةَ بْنِ عُرْوَةَ الثَّقَفِيِّ، وَأُمُّهَا مَيْمُونَةُ ابْنَةُ أَبِي سُفْيَانَ بْنِ حَرْبٍ، قَتَلَهُ مُنْقِذُ بْنُ النُّعْمَانِ الْعَبْدِيُّ، وَقُتِلَ عَبْدُ اللَّهِ بْنُ الْحُسَيْنِ بْنِ عَلِيٍّ، وَأُمُّهُ الرَّبَابُ ابْنَةُ امْرِئِ الْقَيْسِ الْكَلْبِيِّ، قَتَلَهُ هَانِئُ بْنُ ثُبَيْتٍ الْحَضْرَمِيُّ. وَقُتِلَ أَبُو بَكْرٍ ابْنُ أَخِيهِ الْحَسَنِ أَيْضًا، وَأُمُّهُ أُمُّ وَلَدٍ [ قَتَلَهُ عَبْدُ اللَّهِ بْنُ عُقْبَةَ الْغَنَوِيُّ، وَقُتِلَ عَبْدُ اللَّهِ بْنُ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ، وَأُمُّهُ أُمُّ وَلَدٍ ] قَتَلَهُ حَرْمَلَةُ بْنُ الْكَاهِنِ، رَمَاهُ بِسَهْمٍ. وَقُتِلَ الْقَاسِمُ بْنُ الْحَسَنِ أَيْضًا، قَتَلَهُ سَعْدُ بْنُ عَمْرِو بْنِ نُفَيْلٍ الْأَزْدِيُّ. وَقُتِلَ عَوْنُ بْنُ أَبِي جَعْفَرِ بْنِ أَبِي طَالِبٍ، وَأُمُّهُ جُمَانَةُ بِنْتُ الْمُسَيَّبِ بْنِ نَجَبَةَ الْفَزَارِيِّ، قَتَلَهُ عَبْدُ اللَّهِ بْنُ قُطْبَةَ الطَّائِيُّ. وَقُتِلَ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ، وَأُمُّهُ الْخَوْصَاءُ بِنْتُ خَصَفَةَ بْنِ تَيْمِ اللَّهِ بْنِ ثَعْلَبَةَ، قَتَلَهُ عَامِرُ بْنُ نَهْشَلٍ التَّيْمِيُّ. وَقُتِلَ جَعْفَرُ بْنُ عَقِيلِ بْنِ أَبِي طَالِبٍ، وَأُمُّهُ أُمُّ بَنِينَ ابْنَةِ الشُّقْرِ بْنِ الْهِضَابِ، قَتَلَهُ بِشْرُ بْنُ الْخُوطِ الْهَمْدَانِيُّ. وَقُتِلَ عَبْدُ الرَّحْمَنِ بْنُ عَقِيلٍ، وَأُمُّهُ أُمُّ وَلَدٍ، قَتَلَهُ عُثْمَانُ بْنُ خَالِدٍ الْجُهَنِيُّ. وَقُتِلَ عَبْدُ اللَّهِ بْنُ عَقِيلٍ، وَأُمُّهُ أُمُّ وَلَدٍ، رَمَاهُ عَمْرُو بْنُ صُبَيْحٍ الصَّيْدَاوِيُّ بِسَهْمٍ فَقَتَلَهُ. وَقُتِلَ مُسْلِمُ بْنُ عَقِيلٍ بِالْكُوفَةِ، وَأُمُّهُ أُمُّ وَلَدٍ. وَقُتِلَ عَبْدُ اللَّهِ بْنُ مُسْلِمِ بْنِ عَقِيلٍ، وَأُمُّهُ رُقْيَةُ ابْنَةُ عَلِيِّ بْنِ أَبِي طَالِبٍ، قَتَلَهُ عَمْرُو بْنُ صُبَيْحٍ الصَّيْدَاوِيُّ، وَيُقَالُ قَتَلَهُ مَالِكُ بْنُ أُسَيْدٍ الْحَضْرَمِيُّ. وَقُتِلَ مُحَمَّدُ بْنُ أَبِي سَعِيدِ بْنِ عَقِيلٍ، وَأُمُّهُ أُمُّ وَلَدٍ، قَتَلَهُ لَقِيطُ بْنُ يَاسِرٍ الْجُهَنِيُّ. وَاسْتُصْغِرَ الْحَسَنُ بْنُ الْحَسَنِ بْنِ عَلِيٍّ - وَأُمُّهُ خَوْلَةُ بِنْتُ مَنْظُورِ بْنِ زَبَّانَ الْفَزَارِيِّ، وَاسْتُصْغِرَ عَمْرُو بْنُ الْحُسَيْنِ، وَأُمُّهُ أُمُّ وَلَدٍ، فَلَمْ يُقْتَلَا. وَقَتِلَ مِنَ الْمَوَالِي سُلَيْمَانُ مَوْلَى الْحُسَيْنِ، قَتَلَهُ سُلَيْمَانُ بْنُ عَوْفٍ الْحَضْرَمِيُّ، وَقُتِلَ مُنْجِحٌ مَوْلَى الْحُسَيْنِ أَيْضًا، وَقُتِلَ عَبْدُ اللَّهِ بْنُ بُقْطُرٍ رَضِيعُ الْحُسَيْنِ. إرسال رأس الحسين إلى ابن زياد وَسُرِّحَ بِرَأْسِهِ مِنْ يَوْمِهِ إِلَى ابْنِ زِيَادٍ مَعَ خَوَلِيِّ بْنِ يَزِيدَ الْأَصْبَحِيِّ، فَلَمَّا انْتَهَى بِهِ إِلَى الْقَصْرِ وَجَدَهُ مُغْلَقًا، فَرَجَعَ إِلَى مَنْزِلِهِ، فَوَضَعَهُ تَحْتَ إِجَّانَةٍ، وَقَالَ لِامْرَأَتِهِ نَوَارَ بِنْتِ مَالِكٍ: جِئْتُكِ بِعِزِّ الدَّهْرِ. فَقَالَتْ: وَمَا هُوَ ؟ فَقَالَ: هَذَا رَأْسُ الْحُسَيْنِ. فَقَالَتْ: جَاءَ النَّاسُ بِالذَّهَبِ وَالْفِضَّةِ، وَجِئْتَ أَنْتَ بِرَأْسِ ابْنِ بِنْتِ رَسُولِ اللَّهِ ﷺ ؟ ! وَاللَّهِ لَا يَجْمَعُنِي وَإِيَّاكَ فِرَاشٌ أَبَدًا. ثُمَّ نَهَضَتْ عَنْهُ مِنَ الْفِرَاشِ، وَاسْتَدْعَى بِامْرَأَةٍ لَهُ أُخْرَى مِنْ بَنِي أَسَدٍ، فَنَامَتْ عِنْدَهُ. قَالَتِ الثَّانِيَةُ: فَوَاللَّهِ مَا زِلْتُ أَرَى النُّورَ سَاطِعًا مِنْ تِلْكَ الْإِجَّانَةِ إِلَى السَّمَاءِ، وَطُيُورًا بَيْضَاءَ تُرَفْرِفُ حَوْلَهَا. فَلَمَّا أَصْبَحَ غَدَا بِهِ إِلَى ابْنِ زِيَادٍ، فَأَحْضَرَهُ بَيْنَ يَدَيْهِ، وَيُقَالُ: إِنَّهُ كَانَ مَعَهُ رُءُوسُ بَقِيَّةِ أَصْحَابِهِ، وَهُوَ الْمَشْهُورُ. وَمَجْمُوعُهَا اثَنَانِ وَسَبْعُونَ رَأْسًا، وَذَلِكَ أَنَّهُ مَا قُتِلَ قَتِيلٌ إِلَّا احْتَزُّوا رَأَسَهُ، وَحَمَلُوهُ إِلَى ابْنِ زِيَادٍ، بعث رأس الحسين إلى يزيد بن معاوية ثُمَّ بَعَثَ بِهَا ابْنُ زِيَادٍ إِلَى يَزِيدَ بْنِ مُعَاوِيَةَ إِلَى الشَّامِ. قَالَ الْإِمَامُ أَحْمَدُ بسنده عَنْ أَنَسٍ قَالَ: أُتِيَ عُبَيْدُ اللَّهِ بْنُ زِيَادٍ بِرَأْسِ الْحُسَيْنِ، فَجُعِلَ فِي طَسْتٍ، فَجَعَلَ يَنْكُتُ عَلَيْهِ، وَقَالَ فِي حُسْنِهِ شَيْئًا، فَقَالَ أَنَسٌ: إِنَّهُ كَانَ أَشْبَهَهُمْ بِرَسُولِ اللَّهِ ﷺ ، وَكَانَ مَخْضُوبًا بِالْوَسْمَةِ. وَقَالَ الْحَافِظُ أَبُو بَكْرٍ الْبَزَّارُ بسنده عَنْ أَنَسٍ قَالَ: لَمَّا أُتِيَ عُبَيْدُ اللَّهِ بْنُ زِيَادٍ بِرَأْسِ الْحُسَيْنِ جَعَلَ يَنْكُتُ بِالْقَضِيبِ ثَنَايَاهُ، يَقُولُ لَقَدْ كَانَ - أَحْسَبُهُ قَالَ - جَمِيلًا. فَقُلْتُ: وَاللَّهِ لَأَسُوءَنَّكَ، إِنِّي رَأَيْتُ رَسُولَ اللَّهِ ﷺ يَلْثَمُ حَيْثُ يَقَعُ قَضِيبُكَ. قَالَ: فَانْقَبَضَ. تَفَرَّدَ بِهِ الْبَزَّارُ مِنْ هَذَا الْوَجْهِ، وَقَالَ: لَا نَعْلَمُ رَوَاهُ عَنْ حُمَيْدٍ غَيْرُ يُوسُفَ بْنِ عَبْدَةَ، وَهُوَ رَجُلٌ مَنْ أَهْلِ الْبَصْرَةِ مَشْهُورٌ، وَلَيْسَ بِهِ بَأْسٌ. وَقَالَ أَبُو مِخْنَفٍ، بسنده عَنْ حُمَيْدِ بْنِ مُسْلِمٍ قَالَ: دَعَانِي عُمَرُ بْنُ سَعْدٍ فَسَرَّحَنِي إِلَى أَهْلِهِ لِأُبَشِّرَهُمْ بِفَتْحِ اللَّهِ عَلَيْهِ وَبِعَافِيَتِهِ، فَأَقْبَلْتُ حَتَّى أَتَيْتُ أَهْلَهُ، فَأَعْلَمْتَهُمْ ذَلِكَ، ثُمَّ أَقْبَلْتُ حَتَّى أَدْخَلَ، فَأَجِدُ ابْنَ زِيَادٍ قَدْ جَلَسَ لِلنَّاسِ، وَقَدْ دَخَلَ عَلَيْهِ الْوَفْدُ الَّذِينَ قَدِمُوا عَلَيْهِ، فَدَخَلْتُ فِيمَنْ دَخَلَ، فَإِذَا رَأَسُ الْحُسَيْنِ مَوْضُوعٌ بَيْنَ يَدَيْهِ، وَإِذَا هُوَ يَنْكُتُ بِقَضِيبٍ بَيْنَ ثَنِيَّتَيْهِ سَاعَةً، فَقَالَ لَهُ زَيْدُ بْنُ أَرْقَمَ: اعْلُ بِهَذَا الْقَضِيبِ عَنْ هَاتَيْنِ الثَّنِيَّتَيْنِ، فَوَاللَّهِ الَّذِي لَا إِلَهَ غَيْرُهُ، لَقَدْ رَأَيْتُ شَفَتَيْ رَسُولِ اللَّهِ ﷺ عَلَى هَاتَيْنِ الشَّفَتَيْنِ يُقَبِّلُهُمَا . ثُمَّ انْفَضَخَ الشَّيْخُ يَبْكِي، فَقَالَ لَهُ ابْنُ زِيَادٍ: أَبْكَى اللَّهُ عَيْنَيْكَ، فَوَاللَّهِ لَوْلَا أَنَّكَ شَيْخٌ قَدْ خَرِفْتَ، وَذَهَبَ عَقْلُكَ لَضَرَبْتُ عُنُقَكَ. قَالَ: فَنَهَضَ فَخَرَجَ، فَلَمَّا خَرَجَ قَالَ النَّاسُ: وَاللَّهِ لَقَدْ قَالَ زَيْدُ بْنُ أَرْقَمَ كَلَامًا لَوْ سَمِعَهُ ابْنُ زِيَادٍ لَقَتَلَهُ. قَالَ: فَقُلْتُ: مَا قَالَ ؟ قَالُوا: مَرَّ بِنَا وَهُوَ يَقُولُ: مَلَكَ عَبْدٌ عَبْدًا، فَاتَّخَذَهُمْ تُلَدًا، أَنْتُمْ يَا مَعْشَرَ الْعَرَبِ الْعَبِيدُ بَعْدَ الْيَوْمِ، قَتَلْتُمُ ابْنَ فَاطِمَةَ، وَأَمَّرْتُمُ ابْنَ مَرْجَانَةَ، فَهُوَ يُقَتِّلُ خِيَارُكُمْ، وَيَسْتَعْبِدُ شِرَارَكُمْ، فَرَضِيتُمْ بِالذُّلِّ، فَبُعْدًا لِمَنْ رَضِيَ بِالذُّلِّ. وَأَمَرَ ابْنُ زِيَادٍ أَنَّ الصَّلَاةَ جَامِعَةٌ، فَاجْتَمَعَ النَّاسُ، فَصَعِدَ الْمِنْبَرَ فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ، ثُمَّ ذَكَرَ مَا فَتَحَ اللَّهُ عَلَيْهِ مِنْ قَتْلِ الْحُسَيْنِ الَّذِي أَرَادَ أَنْ يَسْلُبَهُمُ الْمُلْكَ، وَيُفَرِّقَ الْكَلِمَةَ عَلَيْهِمْ، فَقَامَ إِلَيْهِ عَبْدُ اللَّهِ بْنُ عَفِيفٍ الْأَزْدِيُّ، فَقَالَ: وَيْحَكَ يَا ابْنَ زِيَادٍ ! تَقْتُلُونَ أَوْلَادَ النَّبِيِّينَ وَتَتَكَلَّمُونَ بِكَلَامِ الصِّدِّيقِينَ. فَأَمَرَ بِهِ ابْنُ زِيَادٍ، فَقُتِلَ وَصُلِبَ. ثُمَّ أَمَرَ بِرَأْسِ الْحُسَيْنِ، فَنُصِبَ بِالْكُوفَةِ وَطِيفَ بِهِ فِي أَزِقَّتِهَا، ثُمَّ سَيَّرَهُ مَعَ زَحْرِ بْنِ قَيْسٍ وَمَعَهُ رُءُوسُ أَصْحَابِهِ، إِلَى يَزِيدَ بْنِ مُعَاوِيَةَ بِالشَّامِ، وَكَانَ مَعَ زَحْرٍ جَمَاعَةٌ مِنَ الْفُرْسَانِ ; مِنْهُمْ أَبُو بُرْدَةَ بْنُ عَوْفٍ الْأَزْدِيُّ، وَطَارِقُ بْنُ أَبِي ظَبْيَانَ الْأَزْدِيُّ، فَخَرَجُوا حَتَّى قَدِمُوا بِالرُّءُوسِ كُلِّهَا عَلَى يَزِيدَ بْنِ مُعَاوِيَةَ. قَالَ هِشَامٌ بسنده عَنِ الْغَازِ بْنِ رَبِيعَةَ الْجُرَشِيِّ مِنْ حِمْيَرَ قَالَ: وَاللَّهِ إِنِّي لَعِنْدَ يَزِيدَ بْنِ مُعَاوِيَةَ بِدِمَشْقَ، إِذْ أَقْبَلَ زَحْرُ بْنُ قَيْسٍ، فَدَخَلَ عَلَى يَزِيدَ، فَقَالَ لَهُ يَزِيدُ: وَيْلَكَ ! مَا وَرَاءَكَ ؟ فَقَالَ: أَبْشِرْ يَا أَمِيرَ الْمُؤْمِنِينَ بِفَتْحِ اللَّهِ عَلَيْكَ وَنَصْرِهِ، وَرَدَ عَلَيْنَا الْحُسَيْنُ بْنُ عَلِيِّ بْنِ أَبِي طَالِبٍ وَثَمَانِيَةَ عَشَرَ مِنْ أَهْلِ بَيْتِهِ، وَسِتُّونَ رَجُلًا مِنْ شِيعَتِهِ، فَسِرْنَا إِلَيْهِمْ، فَسَأَلْنَاهُمْ أَنْ يَسْتَسْلِمُوا وَيَنْزِلُوا عَلَى حُكْمِ الْأَمِيرِ عُبَيْدِ اللَّهِ بْنِ زِيَادٍ أَوِ الْقِتَالَ، فَاخْتَارُوا الْقِتَالَ، فَغَدَوْنَا عَلَيْهِمْ مَعَ شُرُوقِ الشَّمْسِ، فَأَحَطْنَا بِهِمْ مِنْ كُلِّ نَاحِيَةٍ حَتَّى أَخَذَتِ السُّيُوفُ مَأْخَذَهَا مِنْ هَامِ الْقَوْمِ، فَجَعَلُوا يَهْرَبُونَ إِلَى غَيْرِ مَهْرَبٍ وَلَا وَزَرٍ، وَيَلُوذُونَ مِنَّا بِالْآكَامِ وَالْحُفَرِ لِوَاذًا كَمَا لَاذَ الْحَمَامُ مِنْ صَقْرٍ، فَوَاللَّهِ مَا كَانَ إِلَّا جَزْرُ جَزُورٍ أَوْ نَوْمَةُ قَائِلٍ، حَتَّى أَتَيْنَا عَلَى آخِرِهِمْ، فَهَاتِيكَ أَجْسَادُهُمْ مُجَرَّدَةً، وَثِيَابُهُمْ مُرَمَّلَةً، وَخُدُودُهُمْ مُعَفَّرَةً، تَصْهَرُهُمُ الشَّمْسُ وَتَسْفِي عَلَيْهِمُ الرِّيحُ، زُوَّارُهُمُ الْعِقْبَانُ وَالرَّخَمُ. قَالَ: فَدَمَعْتَ عَيْنَا يَزِيدَ بْنِ مُعَاوِيَةَ وَقَالَ: قَدْ كُنْتُ أَرْضَى مِنْ طَاعَتِكُمْ بِدُونِ قَتْلِ الْحُسَيْنِ، لَعَنَ اللَّهُ ابْنَ مَرْجَانَةَ، أَمَا وَاللَّهِ لَوْ أَنِّي صَاحِبُهُ لَعَفَوْتُ عَنْهُ، وَرَحِمَ اللَّهُ الْحُسَيْنَ. وَلَمْ يَصِلْ زَحْرَ بْنَ قَيْسٍ بِشَيْءٍ. قَالَ أَبُو مِخْنَفٍ بسنده عَنْ أَبِي عُمَارَةَ الْعَبْسِيِّ قَالَ: وَقَامَ يَحْيَى بْنُ الْحَكَمِ أَخُو مَرْوَانَ بْنِ الْحَكَمِ فَقَالَ: لَهَامٌ بِجَنْبِ الطَّفِّ أَدْنَى قَرَابَةً مِنِ ابْنِ زِيَادِ الْعَبْدِ ذِي الْحَسَبِ الْوَغْلِ سُمَيَّةُ أَضْحَى نَسْلُهَا عَدَدَ الْحَصَى وَبِنْتُ رَسُولِ اللَّهِ لَيْسَ لَهَا نَسْلُ قَالَ: فَضَرَبَ يَزِيدُ فِي صَدْرِ يَحْيَى بْنِ الْحَكَمِ، وَقَالَ: اسْكُتْ. وَقَالَ مُحَمَّدُ بْنُ حُمَيْدٍ الرَّازِيُّ بسنده عَنْ مُجَاهِدٍ قَالَ: لَمَّا جِيءَ بِرَأْسِ الْحُسَيْنِ، فَوُضِعَ بَيْنَ يَدَيْ يَزِيدَ تَمَثَّلَ بِهَذِهِ الْأَبْيَاتِ: لَيْتَ أَشْيَاخِي بِبَدْرٍ شَهِدُوا جَزَعَ الْخَزْرَجِ مِنْ وَقْعِ الْأَسَلْ فَأَهَلُّوا وَاسْتَهَلُّوا فَرَحًا ثُمَّ قَالُوا لِي هَنِيًّا لَا تَسَلْ حِينَ حَكَّتْ بِقُبَاءٍ بِرْكَهَا وَاسْتَحَرَّ الْقَتْلُ فِي عَبْدِ الْأَشَلْ قَدْ قَتَلْنَا الضَّعْفَ مِنْ أَشْرَافِهِمْ وَعَدَلْنَا مَيْلَ بَدْرٍ فَاعْتَدَلَ قَالَ مُجَاهِدٌ: نَافَقَ فِيهَا، وَاللَّهِ ثُمَّ وَاللَّهِ مَا بَقِيَ فِي جَيْشِهِ أَحَدٌ إِلَّا تَرَكَهُ. وَقَدِ اخْتَلَفَ الْعُلَمَاءُ بَعْدَ هَذَا فِي الرَّأْسِ هَلْ سَيَّرَهُ ابْنُ زِيَادٍ مِنَ الْكُوفَةِ إِلَى يَزِيدَ بِالشَّامِ أَمْ لَا ؟ عَلَى قَوْلَيْنِ، وَالْأَوَّلُ أَشْبَهُ وَقَدْ وَرَدَ فِي ذَلِكَ آثَارٌ كَثِيرَةٌ. فَاللَّهُ أَعْلَمُ. قَالَ أَبُو مِخْنَفٍ بسنده عَنِ الْقَاسِمِ بْنِ بُخَيْتٍ قَالَ: لَمَّا وُضِعَ رَأْسُ الْحُسَيْنِ بَيْنَ يَدَيْ يَزِيدَ بْنِ مُعَاوِيَةَ جَعَلَ يَنْكُتُ بِقَضِيبٍ كَانَ فِي يَدِهِ فِي ثَغْرِهِ، ثُمَّ قَالَ: إِنَّ هَذَا وَإِيَّانَا كَمَا قَالَ الْحُصَيْنُ بْنُ الْحُمَامِ الْمُرِّيُّ: يُفَلِّقْنَ هَامًا مِنْ رِجَالٍ أَعِزَّةٍ عَلَيْنَا وَهُمْ كَانُوا أَعَقَّ وَأَظْلَمَا فَقَالَ لَهُ أَبُو بَرْزَةَ الْأَسْلَمِيُّ: أَمَا وَاللَّهِ لَقَدْ أَخَذَ قَضِيبُكَ هَذَا مَأْخَذًا، لَقَدْ رَأَيْتُ رَسُولَ اللَّهِ ﷺ يَرْشُفُهُ. ثُمَّ قَالَ لَهُ: أَمَا إِنَّ هَذَا سَيَجِيءُ يَوْمَ الْقِيَامَةِ وَشَفِيعُهُ مُحَمَّدٌ ﷺ، وَتَجِيءُ وَشَفِيعُكَ ابْنُ زِيَادٍ. ثُمَّ قَامَ فَوَلَّى. بعث أهل ونساء الحسين ؓ إلى يزيد بن معاوية وَأَمَّا بَقِيَّةُ أَهْلِهِ وَنِسَاؤُهُ وَحَرَمُهُ فَإِنَّ عُمَرَ بْنَ سَعْدٍ وَكَلَ بِهِمْ مَنْ يَحْرُسُهُمْ وَيَكْلَؤُهُمْ، فَأَرْكَبُوهُمْ عَلَى الرَّوَاحِلِ فِي الْهَوَادِجِ، فَلَمَّا مَرُّوا بِمَكَانِ الْمَعْرَكَةِ رَأَوُا الْحُسَيْنَ وَأَصْحَابَهُ مُجَدَّلِينَ، هُنَالِكَ بَكَتْهُ النِّسَاءُ، وَصَرَخْنَ وَنَدَبَتْ زَيْنَبُ أَخَاهَا الْحُسَيْنَ وَأَهْلَهَا، فَقَالَتْ وَهِيَ تَبْكِي: يَا مُحَمَّدَاهُ، يَا مُحَمَّدَاهُ، صَلَّى عَلَيْكَ مَلَائِكَةُ السَّمَاءِ، هَذَا حُسَيْنٌ بِالْعَرَاءِ، مُزَمَّلٌ بِالدِّمَاءِ، مُقَطَّعُ الْأَعْضَاءِ، يَا مُحَمَّدَاهُ، وَبَنَاتُكَ سَبَايَا، وَذُرِّيَّتُكَ مُقَتَّلَةٌ تَسْفِي عَلَيْهَا الصَّبَا. قَالَ: فَأَبْكَتْ وَاللَّهِ كُلَّ عَدُوٍّ وَصَدِيقٍ. قَالَ: ثُمَّ سَارُوا بِهِمْ فِي الْهَوَادِجِ مِنْ كَرْبَلَاءَ حَتَّى دَخَلُوا الْكُوفَةَ، فَأَكْرَمَهُمُ ابْنُ زِيَادٍ، وَأَجْرَى عَلَيْهِمُ النَّفَقَاتَ وَالْكَسَاوِيَ وَالصِّلَاتِ. ثُمَّ سَيَّرَهُمْ فَرَدَّهُمْ عُبَيْدُ اللَّهِ إِلَى الشَّامِ مَعَ شَمِرِ بْنِ ذِي الْجَوْشَنِ وَمُحَفِّزِ بْنِ ثَعْلَبَةَ الْعَائِذِيِّ مِنْ قُرَيْشٍ، وَمَعَهُمْ عَلِيُّ بْنُ الْحُسَيْنِ زَيْنُ الْعَابِدِينَ، وَكَانَ أَرَادَ ابْنُ زِيَادٍ قَتْلَهُ، فَصَرَفَهُ اللَّهُ عَنْهُ، فَلَمَّا بَعَثَهُمْ سَيَّرَهُ مَعَ أَهْلِهِ، وَلَكِنَّهُ مَغْلُولٌ إِلَى عُنُقِهِ، وَبَقِيَّةُ الْأَهْلِ فِي حَالٍ سَيِّئَةٍ عَلَى مَا ذَكَرَ بَعْضُهُمْ. فَلَمَّا دَخَلُوا عَلَى يَزِيدَ بْنِ مُعَاوِيَةَ قَالَ لِعَلِيِّ بْنِ الْحُسَيْنِ: يَا عَلِيُّ، أَبُوكَ الَّذِي قَطَعَ رَحِمِي، وَجَهِلَ حَقِّي، وَنَازَعَنِي سُلْطَانِي، فَصَنَعَ اللَّهُ بِهِ مَا قَدْ رَأَيْتَ. فَقَالَ عَلِيٌّ: مَا أَصَابَ مِنْ مُصِيبَةٍ فِي الْأَرْضِ وَلَا فِي أَنْفُسِكُمْ إِلَّا فِي كِتَابٍ مِنْ قَبْلِ أَنْ نَبْرَأَهَا [ الْحَدِيدِ: 22 ]. فَقَالَ يَزِيدُ لِابْنِهِ خَالِدٍ: ارْدُدْ عَلَيْهِ. قَالَ: فَمَا دَرَى خَالِدٌ مَا يَرُدُّ عَلَيْهِ. فَقَالَ لَهُ يَزِيدُ: قُلْ: وَمَا أَصَابَكُمْ مِنْ مُصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَنْ كَثِيرٍ [ الشُّورَى: 30 ]. فَسَكَتَ عَنْهُ سَاعَةً، ثُمَّ دَعَا بِالنِّسَاءِ وَالصِّبْيَانِ، فَرَأَى هَيْئَةً قَبِيحَةً، فَقَالَ: قَبَّحَ اللَّهُ ابْنَ مَرْجَانَةَ، لَوْ كَانَتْ بَيْنَكُمْ وَبَيْنَهُ قَرَابَةٌ وَرَحِمٌ مَا فَعَلَ هَذَا بِكُمْ، وَلَا بَعَثَ بِكُمْ هَكَذَا. وَرَوَى أَبُو مِخْنَفٍ، بسنده عَنْ فَاطِمَةَ بِنْتِ عَلِيٍّ قَالَتْ: لَمَّا أُجْلِسْنَا بَيْنَ يَدَيْ يَزِيدَ، رَقَّ لَنَا وَأَمَرَ لَنَا بِشَيْءٍ وَأَلْطَفنَا، ثُمَّ إِنَّ رَجُلًا مِنْ أَهْلِ الشَّامِ أَحْمَرَ قَامَ إِلَى يَزِيدَ فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، هَبْ لِي هَذِهِ. يَعْنِينِي، وَكُنْتُ جَارِيَةً وَضِيئَةً، فَارْتَعَدْتُ فَزِعَةً مِنْ قَوْلِهِ، وَظَنَنْتُ أَنَّ ذَلِكَ جَائِزٌ لَهُمْ، فَأَخَذْتُ بِثِيَابِ أُخْتِي زَيْنَبَ، وَكَانَتْ أَكْبَرَ مِنِّي وَأَعْقَلَ، وَكَانَتْ تَعْلَمُ أَنَّ ذَلِكَ لَا يَجُوزُ، فَقَالَتْ لِذَلِكَ الرَّجُلِ: كَذَبْتَ وَاللَّهِ وَلَؤُمْتَ، مَا ذَلِكَ لَكَ وَلَا لَهُ. فَغَضِبَ يَزِيدُ، فَقَالَ لَهَا: كَذَبْتِ، وَاللَّهِ إِنَّ ذَلِكَ لِي، وَلَوْ شِئْتُ أَنْ أَفْعَلَهُ لَفَعَلْتُ. قَالَتْ: كَلَّا وَاللَّهِ، مَا جَعَلَ اللَّهُ ذَلِكَ لَكَ، إِلَّا أَنْ تَخْرُجَ مِنْ مِلَّتِنَا وَتَدِينَ بِغَيْرِ دِينِنَا. قَالَتْ: فَغَضِبَ يَزِيدُ وَاسْتَطَارَ، ثُمَّ قَالَ: إِيَّايَ تَسْتَقْبِلِينَ بِهَذَا ؟ إِنَّمَا خَرَجَ مِنَ الدِّينِ أَبُوكِ وَأَخُوكِ. فَقَالَتْ زَيْنَبُ: بِدِينِ اللَّهِ وَدِينِ أَبِي وَدِينِ أَخِي وَجَدِّي، اهْتَدَيْتَ أَنْتَ وَأَبُوكَ وَجَدُّكَ. قَالَ: كَذَبْتِ يَا عَدُوَّةَ اللَّهِ. قَالَتْ: أَنْتَ أَمِيرٌ مُسَلَّطٌ، تَشْتُمُ ظَالِمًا وَتَقْهَرُ بِسُلْطَانِكَ. قَالَتْ: فَوَاللَّهِ لَكَأَنَّهُ اسْتَحْيَا فَسَكَتَ، ثُمَّ قَامَ الشَّامِيُّ فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، هَبْ لِي هَذِهِ. فَقَالَ لَهُ يَزِيدُ: اعْزُبْ وَهَبَ اللَّهُ لَكَ حَتْفًا قَاضِيًا. بعث أهل ونساء الحسين إلى المدينة ثُمَّ أَمَرَ يَزِيدُ النُّعْمَانَ بْنَ بَشِيرٍ أَنْ يَبْعَثَ مَعَهُمْ إِلَى الْمَدِينَةِ رَجُلًا أَمِينًا، مَعَهُ رِجَالٌ وَخَيْلٌ، وَيَكُونُ عَلِيُّ بْنُ الْحُسَيْنِ مَعَهُمْ، ثُمَّ أَنْزَلَ النِّسَاءَ عِنْدَ حَرَمِهِ فِي دَارِ الْخِلَافَةِ، فَاسْتَقْبَلَهُنَّ نِسَاءُ آلِ مُعَاوِيَةَ يَبْكِينَ وَيَنُحْنَ عَلَى الْحُسَيْنِ، ثُمَّ أَقَمْنَ الْمَنَاحَةَ ثَلَاثَةَ أَيَّامٍ، وَكَانَ يَزِيدُ لَا يَتَغَدَّى وَلَا يَتَعَشَّى إِلَّا وَمَعَهُ عَلِيُّ بْنُ الْحُسَيْنِ وعَمْرُو بْنُ الْحَسَنِ، فَقَالَ يَزِيدُ يَوْمًا لِعَمْرٍو، وَهُوَ صَغِيرٌ جِدًّا: أَتُقَاتِلُ هَذَا ؟ يَعْنِي ابْنَهُ خَالِدَ بْنَ يَزِيدَ، فَقَالَ: أَعْطِنِي سِكِّينًا وَأَعْطِهِ سِكِّينًا حَتَّى نَتَقَاتَلَ. فَأَخْذُهُ يَزِيدُ فَضَمَّهُ إِلَيْهِ، وَقَالَ: شِنْشِنَةٌ أَعْرِفُهَا مَنْ أَخْزَمَ، هَلْ تَلِدُ الْحَيَّةُ إِلَّا حَيَّةً ؟ ! وَلَمَّا وَدَّعَهُمْ يَزِيدُ قَالَ لِعَلِيِّ بْنِ الْحُسَيْنِ: قَبَّحَ اللَّهُ ابْنَ مَرْجَانَةَ، أَمَا وَاللَّهِ لَوْ أَنِّي صَاحِبُهُ، مَا سَأَلَنِي خَصْلَةً إِلَّا أَعْطَيْتُهُ إِيَّاهَا، وَلَدَفَعْتُ الْحَتْفَ عَنْهُ بِكُلِّ مَا اسْتَطَعْتُ، وَلَوْ بِهَلَاكِ بَعْضِ وَلَدِي، وَلَكِنَّ اللَّهَ قَضَى مَا رَأَيْتَ. ثُمَّ جَهَّزَهُ وَأَعْطَاهُ مَالًا جَزِيلًا، وَقَالَ لَهُ: كَاتِبْنِي بِكُلِّ حَاجَةٍ تَكُونُ لَكَ، وَكَسَاهُمْ وَأَوْصَى بِهِمْ ذَلِكَ الرَّسُولَ. فَكَانَ ذَلِكَ الرَّسُولُ الَّذِي أَرْسَلَهُ مَعَهُنَّ يَسِيرُ بِمَعْزِلٍ عَنْهُنَّ مِنَ الطَّرِيقِ، ويبَعُدُ عَنْهُنَّ بِحَيْثُ يُدْرِكُهُنَّ طَرَفُهُ، وَهُوَ فِي خِدْمَتِهِنَّ حَتَّى وَصَلْنَ الْمَدِينَةَ فَجَمَعْنَ شَيْئًا مِنْ حُلِيِّهِنَّ، فَدَفَعْنَهُ إِلَى ذَلِكَ الرَّجُلِ فَأَبَى أَنْ يَقْبَلَهُ، وَقَالَ: إِنَّمَا فَعَلْتُ ذَلِكَ لِلَّهِ وَلِقَرَابَتِكُمْ مِنْ رَسُولِ اللَّهِ ﷺ. وَهَذَا يَرُدُّ قَوْلَ الرَّافِضَةِ: إِنَّهُمْ حُمِلُوا عَلَى جَنَائِبِ الْإِبِلَ سَبَايَا عَرَايَا. حَتَّى كَذَبَ مَنْ زَعَمَ مِنْهُمْ أَنَّ الْإِبِلَ الْبَخَاتِيَّ إِنَّمَا نَبَتَتْ لَهَا الْأَسْنِمَةُ مِنْ ذَلِكَ الْيَوْمِ لِتَسْتُرَ عَوْرَاتِهِنَّ. وَكَتَبَ ابْنُ زِيَادٍ إِلَى عَمْرِو بْنِ سَعِيدٍ أَمِيرِ الْحَرَمَيْنِ يُبَشِّرُهُ بِمَقْتَلِ الْحُسَيْنِ، فَأَمَرَ مُنَادِيًا فَنَادَى بِذَلِكَ فِي الْمَدِينَةِ. فَلَمَّا سَمِعَ نِسَاءُ بَنِي هَاشِمٍ ارْتَفَعَتْ أَصْوَاتُهُنَّ بِالْبُكَاءِ وَالنَّوْحِ، فَجَعَلَ عَمْرُو بْنُ سَعِيدٍ يَقُولُ: هَذَا بِبُكَاءِ نِسَاءِ عُثْمَانَ بْنِ عَفَّانَ. وقالت امْرَأَةٌ مِنْ بَنِي عَبْدِ الْمُطَّلِبِ، نَاشِرَةً شَعْرَهَا وَاضِعَةً كُمَّهَا عَلَى رَأْسِهَا، تَتَلَقَّاهُمْ وَهِيَ تَبْكِي وَتَقُولُ: مَاذَا تَقُولُونَ إِنْ قَالَ النَّبِيُّ لَكُمْ مَاذَا فَعَلْتُمْ وَأَنْتُمْ آخِرُ الْأُمَمِ بِعِتْرَتِي وَبِأَهْلِي بَعْدَ مُفْتَقَدِي مِنْهُمْ أُسَارَى وَقَتْلَى ضُرِّجُوا بِدَمِ مَا كَانَ هَذَا جَزَائِي إِذْ نَصَحْتُ لَكُمْ أَنْ تَخْلُفُونِي بِسُوءٍ فِي ذَوِي رَحِمِي وَقَدْ رَوَى أَبُو مِخْنَفٍ بسنده عَنْ عَبْدِ الرَّحْمَنِ بْنِ عُبَيْدٍ أَبِي الْكَنُودِ، أَنَّ بِنْتَ عَقِيلٍ هِيَ الَّتِي قَالَتْ هَذَا الشِّعْرَ. وَهَكَذَا حَكَى الزُّبَيْرُ بْنُ بَكَّارٍ أَنَّ زَيْنَبَ الصُّغْرَى بِنْتَ عَقِيلِ بْنِ أَبِي طَالِبٍ هِيَ الَّتِي قَالَتْ ذَلِكَ حِينَ دَخَلَ آلُ الْحُسَيْنِ الْمَدِينَةَ النَّبَوِيَّةَ. وَرَوَى أَبُو بَكْرِ بْنُ الْأَنْبَارِيِّ بِإِسْنَادِهِ، أَنَّ زَيْنَبَ بِنْتَ عَلِيِّ بْنِ أَبِي طَالِبٍ مِنْ فَاطِمَةَ، وَهِيَ زَوْجُ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ أُمُّ بَنِيهِ، رَفَعَتْ سِجْفَ خِبَائِهَا يَوْمَ كَرْبَلَاءَ يَوْمَ قُتِلَ الْحُسَيْنُ، وَقَالَتْ هَذِهِ الْأَبْيَاتَ. فَاللَّهُ أَعْلَمُ. وَقَالَ هِشَامُ بْنُ الْكَلْبِيِّ بسنده عن عُمَرُ بْنُ عِكْرِمَةَ قَالَ: أَصْبَحْنَا صَبِيحَةَ قُتِلَ الْحُسَيْنُ بِالْمَدِينَةِ، فَإِذَا مَوْلَاةٌ لَنَا تُحَدِّثُنَا قَالَتْ: سَمِعْتُ الْبَارِحَةَ مُنَادِيًا يُنَادِي وَهُوَ يَقُولُ: أَيُّهَا الْقَاتِلُونَ جَهْلًا حُسَيْنًا أَبْشِرُوا بِالْعَذَابِ وَالتَّنْكِيلِ كُلُّ أَهْلِ السَّمَاءِ يَدْعُو عَلَيْكُمْ مِنْ نَبِيٍّ وَمَلْأَكٍ وَقَبِيلِ قَدْ لُعِنْتُمْ عَلَى لِسَانِ ابْنِ دَاوُ دَ وَمُوسَى وَحَامِلِ الْإِنْجِيلِ قَالَ هِشَامٌ: حَدَّثَنِي عَمْرُو بْنُ حَيْزُومٍ الْكَلْبِيُّ، عَنْ أُمِّهِ قَالَتْ: سَمِعْتُ هَذَا الصَّوْتَ. وَمِمَّا أَنْشَدَهُ الْحَاكِمُ أَبُو عَبْدِ اللَّهِ النَّيْسَابُورِيُّ وَغَيْرُهُ لِبَعْضِ الْمُتَقَدِّمِينِ فِي مَقْتَلِ الْحُسَيْنِ: جَاءُوا بِرَأْسِكَ يَابْنَ بِنْتِ مُحَمَّدٍ مُتَزَمِّلًا بِدِمَائِهِ تَزْمِيلَا وَكَأَنَّمَا بِكَ يَابْنَ بِنْتِ مُحَمَّدٍ قَتَلُوا جَهَارًا عَامِدِينَ رَسُولَا قَتَلُوكَ عَطْشَانًا وَلَمْ يَتَرَقَّبُوا فِي قَتْلِكَ التَّنْزِيلَ وَالتَّأْوِيلَا وَيُكَبِّرُونَ بِأَنْ قُتِلْتَ وَإِنَّمَا قَتَلُوا بِكَ التَّكْبِيرَ وَالتَّهْلِيلَا وقَالَ الْحُصَيْنُ: وَلَمَّا قُتِلَ الْحُسَيْنُ لَبِثُوا شَهْرَيْنِ أَوْ ثَلَاثَةً، كَأَنَّمَا تُلَطَّخُ الْحَوَائِطُ بِالدِّمَاءِ سَاعَةَ تَطْلُعُ الشَّمْسُ حَتَّى تَرْتَفِعَ. قَالَ رَأْسُ جَالُوتَ ذَلِكَ الزَّمَانِ: مَا مَرَرْتُ بِكَرْبَلَاءَ إِلَّا وَأَنَا أُرَكِّضُ دَابَّتِي حَتَّى أَخْلُفَ الْمَكَانَ، لِأَنَّا كُنَّا نَتَحَدَّثُ أَنَّ وَلَدَ نَبِيٍّ يُقْتَلُ بِذَلِكَ الْمَكَانِ، فَكُنْتُ أَخَافُ، فَلَمَّا قُتِلَ الْحُسَيْنُ أَمِنْتُ فَكُنْتُ أَسِيرُ وَلَا أُرَكِّضُ. وَكَانَ مَقْتَلُ الْحُسَيْنِ، ؓ ، يَوْمَ الْجُمُعَةِ - وَقَالَ اللَّيْثُ وَأَبُو نُعَيْمٍ: يَوْمَ السَّبْتِ - يَوْمَ عَاشُورَاءَ مِنَ الْمُحَرَّمِ سَنَةَ إِحْدَى وَسِتِّينَ. وَقَالَ هِشَامُ بْنُ الْكَلْبِيِّ: سَنَةَ ثِنْتَيْنِ وَسِتِّينَ. وَبِهِ قَالَ عَلِيُّ بْنُ الْمَدِينِيِّ. وَقَالَ ابْنُ لَهِيعَةَ: سَنَةَ ثِنْتَيْنِ أَوْ ثَلَاثٍ وَسِتِّينَ. وَقَالَ غَيْرُهُ: سَنَةَ سِتِّينَ. وَالصَّحِيحُ الْأَوَّلُ، بِمَكَانٍ يُقَالُ لَهُ الطَّفُّ. بِكَرْبَلَاءَ مِنْ أَرْضِ الْعِرَاقِ، وَلَهُ مِنَ الْعُمْرِ ثَمَانٌ وَخَمْسُونَ سَنَةً أَوْ نَحْوُهَا، وَأَخْطَأَ أَبُو نُعَيْمٍ فِي قَوْلِهِ: إِنَّهُ قُتِلَ وَلَهُ مِنَ الْعُمْرِ خَمْسٌ أَوْ سِتٌّ وَسِتُّونَ سَنَةً. قال ابن الجوزي وَهَذَا لَا وَجْهَ لَهُ، فَإِنَّهُ إِنَّمَا وُلِدَ فِي سَنَةِ أَرْبَعٍ مِنَ الْهِجْرَةِ، وَمَنْ نَظَرَ فِي مِقْدَارِ خِلَافَةِ الْخُلَفَاءِ إِلَى زَمَانِ قَتْلِهِ عَلِمَ أَنَّهُ لَمْ يَصِلْ إِلَى السِّتِّينَ. وَقَوْلُ جَعْفَرِ بْنِ مُحَمَّدٍ أَصَحُّ. وَقَالَ هِشَامُ بْنُ مُحَمَّدٍ الْكَلْبِيُّ: قُتِلَ سَنَةَ اثْنَتَيْنِ وَسِتِّينَ. وَهُوَ غَلَطٌ.
✧ The Killing of al-Ḥusayn ؓ The year sixty-one began while al-Ḥusayn b. ʿAlī was traveling toward al-Kūfah in the region between Makkah and Iraq, accompanied by his companions and relatives. This is an account of his killing, ؓ, taken from the words of the authorities in this matter, not as the Shīʿah claim with their blatant lies and slanders. Abū Mikhnaf said, with his chain of transmission, on the authority of ʿAbd Allāh b. Sulaym and al-Madhrī b. al-Mushmaʿill, both of the Asad tribe: Al-Ḥusayn approached, and when he halted at Sharāf, he said to his servants at dawn: "Draw water." They drew an ample supply. Then they traveled until mid-morning. Al-Ḥusayn heard a man saying "Allāhu akbar," so he asked him: "Why did you say Allāhu akbar?" He replied: "I saw palm trees." The two Asadīs said to him: "In this place no one has ever seen a single palm tree." Al-Ḥusayn said: "What then do you two think he saw?" They said: "This is the cavalry; it has come." Al-Ḥusayn said: "Is there not a refuge for us that we can put behind our backs and face the people from one direction?" They said: "Yes, Dhū Ḥusum." So he turned left toward Dhū Ḥusum and halted. He ordered his tents to be pitched, and they were set up. The people came, a thousand horsemen under al-Ḥurr b. Yazīd al-Tamīmī. They were the vanguard of the army that Ibn Ziyād had sent. They stood facing him at the height of noon. Al-Ḥusayn and his companions wore turbans and had girded on their swords. Al-Ḥusayn ordered his companions to drink their fill of water and to water their horses, and also to water the horses of their enemies. He and others narrated: When noon arrived, al-Ḥusayn ordered al-Ḥajjāj b. Masrūq al-Juʿfī to give the call to prayer, and he did. Then al-Ḥusayn came out wearing a waist wrapper, a cloak, and sandals. He addressed the people, both his companions and his enemies. He praised and extolled God, then said: "O people, this is an excuse to God and to you. I did not come to you until your letters and messengers came to me, saying: 'Come to us, for we have no imam. Perhaps God will unite us through you upon guidance.' So I have come to you. If you grant me what I can rely upon from your covenants, I will enter your city. But if you do not, or if you dislike my coming, I will turn away from you back to the place from which I came." They remained silent. Then the prayer was called. Al-Ḥusayn said to al-Ḥurr: "Do you want to lead your companions in prayer?" He said: "No, but you pray and we will pray behind you." So al-Ḥusayn led them in prayer. Then he entered his tent, and his companions gathered around him. Al-Ḥurr withdrew to his troops, and each side remained on alert. When the time for the afternoon prayer came, al-Ḥusayn led them in prayer. Then he withdrew and addressed them, urging them to hear and obey him and to cast off the false claimants who ruled the subjects with oppression. Al-Ḥurr said to him: "We do not know what these letters are or who wrote them." Al-Ḥusayn brought out two saddlebags full of letters and scattered them before him. He read a portion of them. Al-Ḥurr said: "We are not among those who wrote to you. We have been ordered, when we meet you, not to part from you until we bring you before ʿUbayd Allāh b. Ziyād." Al-Ḥusayn said: "Death is closer to you than that." Then al-Ḥusayn said to his companions: "Mount." They mounted, and the women mounted. When he wanted to depart, the people blocked him from leaving. Al-Ḥusayn said to al-Ḥurr: "May your mother be bereaved of you! What do you want?" Al-Ḥurr replied: "By God, if anyone other than you among the Arabs said that to me while he was in the same situation as you, I would retaliate against him, and I would not refrain from mentioning his mother. But there is no way to mention your mother except in the best manner we can." The people exchanged words and argued. Al-Ḥurr said to him: "I was not commanded to fight you. I was only commanded not to part from you until I bring you to al-Kūfah before Ibn Ziyād. If you refuse, then take a road that will not bring you to al-Kūfah or return you to al-Madīnah. I will write to Ibn Ziyād, and you may write to Yazīd or to Ibn Ziyād if you wish. Perhaps God will bring about something that grants me safety from being afflicted with anything concerning your affair." He said: So al-Ḥusayn took a road to the left, away from the road of al-ʿUdhayb and al-Qādisiyyah. Al-Ḥurr b. Yazīd rode alongside him, saying: "O Ḥusayn, I remind you of God regarding yourself. I bear witness that if you fight, you will surely be killed, and if you are fought against, you will surely perish, as I see it." Al-Ḥusayn said to him: "Do you frighten me with death? But I will say as the brother of the Aws said to his cousin when he met him while he was going to support the Messenger of God ﷺ, and the cousin said: 'Where are you going? You will be killed.' He replied:" "I will go on; death is no disgrace for a young man / when he intends the truth and strives as a Muslim, and consoles the righteous men with his own soul, / and parts from fear of living in humiliation and abasement." It is also narrated in another version: "I will go on; death is no disgrace for a man / when he intends the truth and is not found a sinner. If I die, I will not regret; if I live, I will not be blamed. / Enough for you as death is to be humiliated and abased." When al-Ḥurr heard this from him, he withdrew from him and began to ride with his companions at a distance from him. They reached ʿUdhayb al-Hijānāt, where the camels of al-Nuʿmān were grazing. There were four travelers—that is, four men—who had come from al-Kūfah on their mounts, riding swiftly and leading a horse belonging to Nāfiʿ b. Hilāl, called al-Kāmil. They were heading toward al-Ḥusayn, with their guide being a man called al-Ṭirimmāḥ b. ʿAdī, mounted on a horse and reciting: "O my she-camel, do not be startled by my urging, / and hasten before the dawn rises, with the best of riders and the best of travelers, / until you halt at the noble of origin, the glorious, free, wide of chest. / God brought him for the best of affairs, then may He preserve him for the duration of time." Al-Ḥurr wanted to come between them and al-Ḥusayn, but al-Ḥusayn prevented him. When they reached him, he said to them: "Tell me about the people behind you." Mujammiʿ b. ʿAbd Allāh al-ʿĀʾidhī, one of the four, said to him: "As for the nobles of the people, they are united against you, because their bribes have grown great and their saddlebags have been filled. By that their affection is won and their counsel is solicited. As for the rest of the people, their hearts incline toward you, but tomorrow their swords will be unsheathed against you." He said to them: "Do you have news of my messenger?" They said: "Who is your messenger?" He said: "Qays b. Mushir al-Ṣaydāwī." They said: "Yes. Al-Ḥuṣayn b. Numayr seized him and sent him to Ibn Ziyād. Ibn Ziyād ordered him to curse you and curse your father. Instead, he invoked blessings upon you and your father, cursed Ibn Ziyād and his father, called the people to support you, and informed them of your coming. So Ibn Ziyād ordered him to be thrown from the top of the palace, and he died." Al-Ḥusayn's eyes filled with tears, and he recited the words of the Most High: "Among them are those who have fulfilled their vow, and among them are those who wait, and they have not changed in the least" [al-Aḥzāb: 23]. "O God, make their dwellings Paradise, and gather us with them in a resting place of Your mercy and the desired treasures of Your reward." Then al-Ṭirimmāḥ b. ʿAdī said to al-Ḥusayn: "I look, and I see with you no one except this small group. I see that these people who are accompanying you are a match for those with you. How then, when the outskirts of al-Kūfah are full of horses and armies arrayed to come against you? I implore you by God, if you can avoid advancing even a span toward them, do so. If you wish to alight in a land where God will protect you until you see your situation, then come with me, and I will bring you down to the stronghold of our mountain, which is Ajaʾ. God protected us there from the kings of Ghassān and Ḥimyar, from al-Nuʿmān b. al-Mundhir, and from the black and the red. By God, no humiliation has ever entered upon us. I will go with you until I bring you down to al-Qurayyah. Then we will send to the men of Ajaʾ and Salmā from Ṭayyiʾ. Then stay among us as long as you wish. I guarantee ten thousand Ṭayyiʾs who will strike with their swords before you. By God, no one will ever reach you as long as one eye among them blinks." Al-Ḥusayn said to him: "May God reward you well." But he did not turn back from his purpose. Al-Ṭirimmāḥ bade him farewell and departed. Al-Ḥusayn went on. When night came, he ordered his young men to draw enough water. Then he traveled by night. He dozed during the journey until his head nodded. He woke up saying: "We belong to God and to Him we return. Praise be to God, Lord of the worlds." Then he said: "I saw a horseman on a horse saying: 'The people are traveling, and the fates are traveling toward them.' I knew that it was our own souls being announced to us." When dawn broke, he prayed with his companions and hastened to mount. Ibn Ziyād's letter to al-Ḥurr b. Yazīd Then he veered to the left in his journey until he reached Nīnawā. There was a rider carrying a bow on his shoulder who had come from al-Kūfah. He greeted al-Ḥurr b. Yazīd but did not greet al-Ḥusayn. He handed al-Ḥurr a letter from Ibn Ziyād. Its content was that he should divert al-Ḥusayn in his travel into Iraq away from any village or fortress, until his messengers and troops came to him. That was on Thursday, the second of Muḥarram, in the year sixty-one. The next day, ʿUmar b. Saʿd b. Abī Waqqāṣ arrived with four thousand men. Ibn Ziyād had prepared him with these men for the Daylam campaign, and he had encamped outside al-Kūfah. When the matter of al-Ḥusayn came up, Ibn Ziyād said to him: "March against him. When you are done with him, proceed to Daylam." ʿUmar b. Saʿd asked to be excused from that. Ibn Ziyād said to him: "If you wish, I will excuse you and remove you from the governorship of these lands over which I have appointed you." He said: "Let me consider my affair." He consulted everyone, and all advised him not to march against al-Ḥusayn. Even his sister's son, Ḥamzah b. al-Mughīrah b. Shuʿbah, said to him: "Beware of marching against al-Ḥusayn, lest you disobey your Lord and sever your kinship. By God, it would be better for you to lose the sovereignty over the whole earth than to meet God with the blood of al-Ḥusayn." He said: "I will do so, if God Almighty wills." Then ʿUbayd Allāh b. Ziyād threatened and warned him with dismissal and death. So he marched against al-Ḥusayn and encamped opposite him at the place we mentioned. Then he sent messengers to al-Ḥusayn: "What has brought you here?" He said: "The people of al-Kūfah wrote to me to come to them. Since they now dislike me, I will return to Makkah and leave you." When this reached ʿUmar b. Saʿd, he said: "I hope that God will spare me from fighting him." He wrote to Ibn Ziyād about that. Ibn Ziyād wrote back: "Come between them and the water, as was done with the pious, pure, wronged one, the Commander of the Faithful ʿUthmān b. ʿAffān. And propose to al-Ḥusayn that he and those with him pledge allegiance to the Commander of the Faithful Yazīd b. Muʿāwiyah. If they do so, then we will consider our decision." Withholding water from al-Ḥusayn and his companions ʿUmar b. Saʿd's men began to prevent al-Ḥusayn's companions from reaching the water. One of their detachments was under ʿAmr b. al-Ḥajjāj. Al-Ḥusayn prayed against him for thirst, and that man died of severe thirst. Then al-Ḥusayn asked ʿUmar b. Saʿd to meet him between the two armies. Each of them came with about twenty horsemen. They spoke for a long time until a portion of the night had passed. No one knew what they said, but some people thought that al-Ḥusayn asked ʿUmar to go with him to Yazīd b. Muʿāwiyah and leave the two armies facing each other. ʿUmar said: "Then Ibn Ziyād would demolish my house." Al-Ḥusayn said: "I will build it for you." He said: "Then he would seize my estates." Al-Ḥusayn said: "I will give you better than them from my property in the Ḥijāz." But ʿUmar b. Saʿd disliked that. Some said: Rather, he asked of him either that they both go to Yazīd, or that he let him return to the Ḥijāz, or that he go to one of the frontier posts and fight the Turks. Al-Ḥusayn given the choice between fighting or submitting to the judgment of ʿUbayd Allāh b. Ziyād ʿUmar wrote to ʿUbayd Allāh about that, and he said: "Yes, I have accepted." Then Shimr b. Dhī al-Jawshan stood up and said: "No, by God, not until he and his companions submit to your judgment." Then he said: "By God, I have heard that Ḥusayn and ʿUmar b. Saʿd sit between the two armies and converse for most of the night." Ibn Ziyād said to him: "What an excellent opinion you have!" Abū Mikhnaf narrated with his chain of transmission on the authority of ʿUqbah b. Samʿān, who said: "I accompanied al-Ḥusayn from Makkah until he was killed. By God, there was not a word he said in any situation that I did not hear. He did not ask to go to Yazīd and place his hand in his hand, nor to go to any frontier post. He asked them for one of two things: either to return from where he came, or to let him go into the wide land until he saw what the people's affair would come to." Then ʿUbayd Allāh b. Ziyād sent Shimr b. Dhī al-Jawshan and said: "Go. If Ḥusayn and his companions come under my judgment, fine. Otherwise, order ʿUmar b. Saʿd to fight them. If he delays, strike his neck, and you will be the commander over the people." He wrote to ʿUmar b. Saʿd, threatening him for his slackness in fighting al-Ḥusayn, and ordering him, if al-Ḥusayn did not come to him, to fight him and those with him, for they were dissenters. ʿAbd Allāh b. Abī al-Muḥill sought safe conduct for the sons of his paternal aunt Umm al-Banīn bt. Ḥizām from ʿAlī; they were al-ʿAbbās, ʿAbd Allāh, Jaʿfar, and ʿUthmān. Ibn Ziyād wrote them a writ of amnesty, and ʿAbd Allāh b. Abī al-Muḥill sent it with a mawlā of his called Kuzmān. When that reached them they said, "As for the amnesty of Ibn Sumayya, we do not want it. We hope for an amnesty better than the amnesty of Ibn Sumayya." When Shamir b. Dhī al-Jawshan came to ʿUmar b. Saʿd with the letter of ʿUbayd Allāh b. Ziyād, ʿUmar said to him, "May God make your abode distant and make ugly what you have brought. By God, I think you are the one who turned him away from the three matters I offered him that al-Ḥusayn requested." Shamir said to him, "Tell me what you are going to do. Will you fight them, or will you leave them to me?" ʿUmar replied, "No, and no honor to you. I will take charge of that." He placed him over the infantry, and they advanced against them on the evening of Thursday, the ninth of al-Muḥarram. Shamir b. Dhī al-Jawshan stood and said, "Where are the sons of our sister?" Al-ʿAbbās, ʿAbd Allāh, Jaʿfar, and ʿUthmān, the sons of ʿAlī b. Abī Ṭālib, stood up to him. He said, "You are granted amnesty." They said, "If you grant us amnesty along with the son of the Messenger of God ﷺ; otherwise we have no need of your amnesty." Then ʿUmar b. Saʿd called out in the army, "O cavalry of God, mount and rejoice." They mounted and advanced against them after the ʿaṣr prayer that day. Al-Ḥusayn was sitting in front of his tent, clasping his knees with his sword, and he dozed and his head nodded. His sister Zaynab heard the clamor and came near him and woke him. He raised his head as it was and said, "I saw the Messenger of God ﷺ in my sleep, and he said to me: 'You are coming to us.'" She struck her face and said, "O my grief!" He said, "There is no grief for you, little sister. Be calm, may the Merciful have mercy on you." His brother al-ʿAbbās b. ʿAlī said to him, "Brother, the people have come to you." He said, "Go to them and ask them what has appeared to them." He went to them with about twenty horsemen and said, "What is the matter with you?" They said, "The amīr's order has come: either you submit to his judgment, or we fight you." He said, "Stay where you are until I go to Abū ʿAbd Allāh and inform him." He went back while his companions stopped, and they began exchanging words and reproaching one another. Al-Ḥusayn's companions said, "What an evil people you are! You want to kill the progeny of your Prophet ﷺ and the best of the people of their time?" Then al-ʿAbbās b. ʿAlī returned from al-Ḥusayn to them and said, "Abū ʿAbd Allāh says to you: Withdraw this evening so that he may consider his affair tonight." ʿUmar b. Saʿd said to Shamir b. Dhī al-Jawshan, "What do you say?" He replied, "You are the amīr, and the opinion is yours." ʿAmr b. al-Ḥajjāj b. Salama al-Zubaydī said, "Glory be to God! By God, if a man from al-Daylam asked you that, it would be proper to grant it to him." Qays b. al-Ashʿath said, "Grant them what they asked you, for by my life, they will come to you with fighting in the morning." That is how the matter went. When al-ʿAbbās returned, al-Ḥusayn said to him, "Go back and turn them away this evening, so that perhaps we may pray to our Lord this night, call upon Him, and seek His forgiveness. God knows from me that I love prayer to Him, recitation of His Book, seeking forgiveness, and supplication." The testament of al-Ḥusayn to his family Al-Ḥusayn made his testament to his family that night and addressed his companions at the beginning of the night. He praised God Almighty and extolled Him, and invoked blessings upon His Messenger ﷺ with eloquent and lucid expressions, and said to his companions: "Whoever wishes to depart to his family on this night of his, I give him permission, for the people only want me." Mālik b. al-Naḍr said, "I have a debt and a family." He said: "This night has covered you, so take it as a camel, so that each man of you may take the hand of one of my household and then go across the breadth of the land in the darkness of this night to your lands and cities, for the people only want me. If they seize me, they will cease seeking anyone else. So go until God, Mighty and Majestic, brings relief." His brothers, sons, and nephews said to him, "We have no life after you, and may God not show us in you what we hate." Al-Ḥusayn said, "O sons of ʿAqīl, your brother Muslim is enough for you. Go, for I have permitted you." They said, "What will people say? That we abandoned our elder and our master, and the sons of our paternal uncles, the best of uncles, and did not shoot an arrow with them, did not thrust a spear with them, and did not strike a sword with them, out of desire for the life of this world? No, by God, we will not do that. Rather, we will ransom you with our lives, our wealth, and our families, and fight alongside you until we reach your destination. May God make life ugly after you." Muslim b. ʿAwsaja al-Asadī said something similar, and Saʿīd b. ʿAbd Allāh al-Ḥanafī said, "By God, we will not abandon you until God knows that we have preserved the absence of the Messenger of God ﷺ in you. By God, if I knew that I would be killed for you a thousand times, and that God would thereby avert killing from you and from the lives of these youths of your household, I would love that. How much more when it is only a single killing?" A group of his companions spoke with words resembling one another in a single vein, saying, "By God, we will not part from you. Our lives are the ransom for you. We will shield you with our throats, our foreheads, our hands, and our bodies. If we are killed, we will have fulfilled and discharged what is upon us." His brother al-ʿAbbās said, "May God not show us the day of losing you, and we have no need of life after you." His companions followed one another in that. Abū Mikhnaf said with his chain from ʿAlī b. al-Ḥusayn Zayn al-ʿĀbidīn: "I was sitting that evening in the morning of which my father was killed, and my aunt Zaynab was nursing me, when my father withdrew into his tent with his companions. With him was Ḥuwayy, the mawlā of Abū Dharr al-Ghifārī, who was working on his sword and repairing it, while my father said: O Time, fie on you as a friend! How many at sunrise and at evening of a companion or a sought one slain, while Time is not content with a substitute? The matter belongs only to the Majestic, and every living thing follows the path. He said: He repeated it twice or three times, and I understood what he meant. Tears choked me, but I held them back and kept silent, and I knew that the affliction had descended. As for my aunt, she rose unveiled until she reached him and said, 'O my bereavement! Would that death had deprived me of life today. My mother Fāṭima has died, and ʿAlī my father, and Ḥasan my brother. O successor of the departed and support of the remaining!' He looked at her and said, 'Little sister, do not let Satan take away your forbearance.' She said, 'May my father and mother be your ransom, O Abū ʿAbd Allāh, you have been marked for death.' She struck her face, tore her garment at the neck, and fell down in a swoon. He rose to her, poured water on her face, and said, 'Little sister, fear God and seek consolation in God's consolation. Know that the people of the earth die, and the people of heaven do not remain, and that everything perishes except His face, who created the creation by His power and causes them to die by His subjugation and His might, and will bring them back so they return. He is alone and unique. Know that my father is better than I, my mother is better than I, my brother is better than I, and for me, for them, and for every Muslim there is a good example in the Messenger of God ﷺ.' Then he adjured her not to do any of that after his death. Then he took her hand and returned her to me. Then he went out to his companions and ordered them to bring their tents close to one another, so that the tent ropes entered into one another, and not to leave the enemy any approach to them except from one direction, with the tents on their right, their left, and behind them." Al-Ḥusayn and his companions spent that entire night praying, seeking forgiveness, supplicating, and humbling themselves, while the cavalry of their enemy’s guard circled behind them, commanded by ʿAzrah b. Qays al-Aḥmasī. Al-Ḥusayn recited: “And let not those who disbelieve ever think that [because] We extend their time [in the world] it is better for them. We only extend it for them so that they may increase in sin, and for them is a humiliating punishment. Allah would not leave the believers in that [state] you are in [presently] until He separates the evil from the good” [Āl ʿImrān: 178–179]. A man from among that cavalry, who was guarding on behalf of Ibn Ziyād’s men, heard it and said: “We, by the Lord of the Kaʿbah, are the good ones; Allah has distinguished us from you.” He said: I recognized him, so I said to Burayr b. Khuḍayr: “Do you know who this is?” He said: “No.” I said: “This is Abū Ḥarb al-Sabīʿī, ʿAbd Allāh b. Shahr. He was a jester, an idle man, yet noble, brave, and daring. Saʿīd b. Qays sometimes imprisoned him for a crime.” Burayr b. Khuḍayr said to him: “O you wicked man! Since when have you been among the good ones?!” He said: “Who are you, woe to you?!” He said: “I am Burayr b. Khuḍayr.” He said: “Indeed we belong to Allah! You are ruined, by Allah. By Allah, it grieves me, O Burayr, that you will be killed.” He said: I said to him: “O Abū Ḥarb, would you like to repent to Allah from your grave sins? For by Allah, we are indeed the good ones and you are indeed the wicked ones.” He said: “Yes, and I am one of the two witnesses to that.” He said: “Woe to you! Does your knowledge not benefit you?!” He said: Then ʿAzrah b. Qays, the commander of the detachment guarding us, rebuked him, and he turned away from us. He said: When ʿUmar b. Saʿd prayed the morning prayer with his companions on Friday—or, it is said, Saturday—and it was the Day of ʿĀshūrāʾ, he prepared for battle. Al-Ḥusayn also prayed with his companions, who were thirty-two horsemen and forty foot soldiers. Then he turned and arrayed them: he placed Zuhayr b. al-Qayn on his right wing, Ḥabīb b. Muẓahhir on the left wing, and gave his banner to his brother al-ʿAbbās b. ʿAlī. They placed the tents, with the women inside them, behind their backs. Al-Ḥusayn had ordered during the night that they dig a trench behind their tents, and they threw into it firewood, wood, and reeds, then set it ablaze so that no one could reach their tents from behind. ʿUmar b. Saʿd placed ʿAmr b. al-Ḥajjāj al-Zubaydī on his right wing, Shimr b. Dhī al-Jawshan on his left wing—the name of Dhū al-Jawshan was Shuraḥbīl b. al-Aʿwar b. ʿAmr b. Muʿāwiyah, who is al-Ḍibāb b. Kilāb—ʿAzrah b. Qays al-Aḥmasī over the cavalry, Shabath b. Ribʿī over the infantry, and gave the banner to his mawlā Dhuwayd. The people halted facing each other at that spot. Al-Ḥusayn went aside to a tent that had been pitched for him, bathed in it, applied depilatory paste, and perfumed himself with abundant musk. Some of the commanders entered after him and did as he had done. Some of them said to one another: “What is this at this hour?!” Some of them said: “Leave us alone; by Allah, this is no hour for vanity.” Burayr b. Khuḍayr said: “By Allah, my people know that I never loved vanity, whether as a youth or as a mature man. But by Allah, I am rejoicing at what we are about to meet. By Allah, between us and the wide-eyed maidens of Paradise there is nothing except that these people should fall upon us and kill us.” Then al-Ḥusayn mounted his horse, took a copy of the Qur’an and placed it before him, then faced the people, raising his hands and supplicating with what was mentioned earlier: “O Allah, You are my trust in every distress, and my hope in every hardship,” to the end of it. He mounted his son ʿAlī b. al-Ḥusayn—who was weak and ill—on a horse called Lāḥiq. Al-Ḥusayn’s counsel to the people before the battle. Al-Ḥusayn called out: “O people, listen to a counsel I offer you.” All the people fell silent. After praising and lauding Allah, he said: “O people, if you accept from me and deal fairly with me, you will be happier for it, and you will have no claim against me. But if you do not accept from me, then gather your plan and your partners, then let not your plan be obscure to you, then carry it out against me and give me no respite [Yūnus: 71]. Indeed, my protector is Allah, who sent down the Book, and He protects the righteous [al-Aʿrāf: 196].” When his sisters and daughters heard that, their voices rose in weeping. At that he said: “May Ibn ʿAbbās not be far off,” meaning when he advised him not to bring the women with him and to leave them in Makkah until his affairs were settled. Then he sent his brother al-ʿAbbās and his son ʿAlī, and they silenced them. Then he began to mention to the people his virtue, the greatness of his lineage, his lofty rank, and his nobility, saying: “Examine yourselves: is it proper for you to fight one like me, when I am the son of the daughter of your Prophet ﷺ? There is no son of a prophet’s daughter on the face of the earth other than me. ʿAlī is my father, Jaʿfar Dhū al-Janāḥayn is my uncle, and Ḥamzah, the master of the martyrs, is my father’s uncle. The Messenger of Allah ﷺ said of me and my brother: ‘These two are the masters of the youth of the people of Paradise.’ If you believe what I say, then it is the truth. By Allah, I have never deliberately uttered a lie since I learned that Allah abhors lying. Otherwise, ask the Companions of the Messenger of Allah ﷺ about that: Jābir b. ʿAbd Allāh, Abū Saʿīd, Sahl b. Saʿd, Zayd b. Arqam, and Anas b. Mālik; they will inform you of it. Woe to you! Do you not fear Allah?! Is there not in this a restraint for you from shedding my blood?!” At that, Shimr b. Dhī al-Jawshan said: “He worships Allah on a narrow edge. I do not know what he is saying.” Ḥabīb b. Muẓahhir said to him: “By Allah, O Shimr, you worship Allah on seventy edges, and you do not know what he is saying, because Allah has sealed your heart.” Then he said: “O people, let me return to my place of safety on earth.” They said: “What prevents you from submitting to the judgment of your cousins?” He said: “Allah forbid that I should give them my hand as a humiliated man gives, or acknowledge as slaves acknowledge. O servants of Allah, I have sought refuge in my Lord and your Lord from every arrogant one who does not believe in the Day of Reckoning [Ghāfir: 27].” Then he made his mount kneel and ordered ʿUqbah b. Samʿān, and he hobbled it. Then he said: “Tell me: do you seek me for a slain man of yours whom I killed? Or for wealth of yours that I consumed? Or for retaliation for a wound?” He said: They would not speak to him. He said: He called out: “O Shabath b. Ribʿī! O Ḥajjār b. Abjar! O Qays b. al-Ashʿath! O Zayd b. al-Ḥārith! Did you not write to me that the fruits had ripened and the pastures had grown green, so come to us, for you will come upon an assembled army?” They said to him: “We did not.” He said: “Glory be to Allah! By Allah, you did.” Then he said: “O people, since you have come to dislike me, let me depart from you.” Qays b. al-Ashʿath said to him: “Will you not submit to the judgment of your cousins? They will not harm you, and you will see from them only what you like.” Al-Ḥusayn said to him: “You are the brother of your brother. Do you want the Banū Hāshim to seek you for more than the blood of Muslim b. ʿAqīl? No, by Allah, I will not give them my hand as a humiliated man gives, nor acknowledge to them as slaves acknowledge.” He said: They advanced crawling toward him. A group of about thirty horsemen, it is said, from among those had joined al-Ḥusayn’s army, among them al-Ḥurr b. Yazīd, the commander of the Kufans’ vanguard. He apologized to al-Ḥusayn for what they had done. He said: “Had I known that they were of this intention, I would have marched with you to Yazīd.” Al-Ḥusayn accepted it from him. Then he stepped forward before al-Ḥusayn’s companions, addressed ʿUmar b. Saʿd, and said: “Woe to you! Will you not accept from the son of the daughter of the Messenger of Allah ﷺ one of the three options he offers you?” He said: “If that were up to me, I would accept, but Ibn Ziyād refuses me.” Then he addressed the people of Kufa, reviling and rebuking them, saying: “Woe to you! You invited him, then when he came you abandoned him. And that was not enough for you until you came to fight him. You have denied him and his women water from the Euphrates, from which the Jew, the Christian, and the Magian drink, and in which the pigs and dogs of al-Sawād wallow. He is like a captive in your hands, possessing for himself neither benefit nor harm.” He said: Then ʿUmar b. Saʿd advanced and said to his mawlā: “O Dhuwayd, bring forward your banner.” So he brought it forward. Then ʿUmar bared his forearm, shot an arrow, and said: “Bear witness that I am the first to shoot at the people.” He said: The people exchanged arrows. Yasār, the mawlā of Ziyād, and Sālim, the mawlā of ʿUbayd Allāh, came out and said: “Who will come out for single combat?” ʿAbd Allāh b. ʿUmayr al-Kalbī came out against them after seeking al-Ḥusayn’s permission. He killed Yasār first, then killed Sālim after him. Sālim had struck him a blow that cut off the fingers of his left hand. A man called ʿAbd Allāh b. Ḥawzah charged until he stood before al-Ḥusayn and said to him: “O Ḥusayn, rejoice in the Fire!” Al-Ḥusayn said to him: “Never! Woe to you! I am going to a merciful Lord and an obeyed intercessor. Rather, you are more deserving of the Fire.” They said: He turned away, but his horse stumbled and he fell, and his left foot became caught in the stirrup. Muslim b. ʿAwsajah rushed at him and struck him, severing his right leg. His horse bolted with him, and there was no stone he passed without striking it with his head until he died. Abū Mikhnaf narrated from Abū Janāb, who said: Among us was a man called ʿAbd Allāh b. ʿUmayr, from Banū ʿUlaym. He had settled in Kufa and taken a house near Biʾr al-Jaʿd in Hamdān. With him was a wife from al-Namir b. Qāsiṭ. He saw the people preparing to go out to fight al-Ḥusayn and said: “By Allah, I was eager to fight the polytheists, and I hope that my fighting alongside the son of the daughter of the Messenger of Allah ﷺ against these people will be better than fighting the polytheists and lighter in reward with Allah.” He went in to his wife and told her what he intended. She said: “You have done right—may Allah guide you aright—in your affair. Do it, and take me out with you.” He said: He departed with her at night until he came to al-Ḥusayn. Then he mentioned the story of ʿUmar b. Saʿd shooting the arrow, and the story of his killing Yasār the mawlā of Ziyād and Sālim the mawlā of Ibn Ziyād, and that ʿAbd Allāh b. ʿUmayr sought al-Ḥusayn’s permission to go out against them. Al-Ḥusayn looked at him and saw a dark-skinned, tall man with strong forearms and broad shoulders. Al-Ḥusayn said: “I think he is a killer of champions. Go out if you wish.” He went out, and they said to him: “Who are you?” He named his lineage to them. They said: “We do not know you.” He said to them: “O sons of a fornicatress! Do you have a desire to fight only someone you know from among the people?! Does anyone come out against you except one who is better than you?” Then he attacked Yasār, and it was as if yesterday had passed. While he was engaged with him, Sālim, the mawlā of Ibn Ziyād, charged at him, and someone shouted to him: “The slave has caught up with you!” He said: He did not notice him until he was upon him. He struck him on his left hand and cut off his fingers. Then the Kalbī turned on him and struck him until he killed him. He came forward reciting rajz verses, saying: If you do not know me, I am the son of Kalb, My lineage in ʿUlaym is sufficient for me. I am a man of strength and firm sinew, And I am not feeble in the face of distress. I pledge to you, O Umm Wahb, Thrusting among them, advancing, and striking, The striking of a youth who believes in the Lord. Then Umm Wahb took a tent pole and came toward her husband, saying to him: “May my father and mother be your ransom! Fight in defense of the pure ones, the progeny of Muḥammad, peace and blessings be upon him.” He turned toward her to send her back to the women, but she came and pulled at his garment. She said: “Let me be with you.” Al-Ḥusayn called to her: “Go back to the women and sit with them, for fighting is not incumbent upon women.” So she returned to them. He said: Single combats increased that day between the two sides, and victory in them belonged to the companions of al-Ḥusayn, because of their strength of courage and because they were ready to die, having no protection except their swords. Some of the commanders advised ʿUmar b. Saʿd against single combats. ʿAmr b. al-Ḥajjāj, the commander of the right wing, charged and kept saying: “Fight those who have deviated from the religion and separated from the Imam and the community!” Al-Ḥusayn said to him: “Woe to you, O Ḥajjāj! Are you inciting the people against me?! Have we deviated from the religion while you have remained steadfast upon it?! You will know, when your souls depart from your bodies, who is more deserving of entering the Fire.” The first of al-Ḥusayn’s companions to be killed. In this assault Muslim b. ʿAwsajah was killed. He was the first of al-Ḥusayn’s companions to be killed. Al-Ḥusayn walked to him, and he was at his last breath; he asked mercy for him. Ḥabīb b. Muẓahhir said to him: “Rejoice in Paradise!” He said to him in a weak voice: “May Allah give you glad tidings of good.” Then Ḥabīb said to him: “Were it not that I know I will follow you soon, I would carry out what you enjoin upon me.” Muslim b. ʿAwsajah said to him: “I enjoin upon you this man—and he pointed to al-Ḥusayn—that you die defending him.” They said: Then Shimr b. Dhī al-Jawshan charged with the left wing and they headed toward al-Ḥusayn. The horsemen among his companions defended him with a mighty defense and fought fiercely on his behalf. They sent requesting from ʿUmar b. Saʿd a detachment of foot archers. He sent them about five hundred. They began shooting the horses of al-Ḥusayn’s companions and hamstrung them all until all of them became foot soldiers. When they hamstrung the horse of al-Ḥurr b. Yazīd, he dismounted with his sword in his hand like a lion, saying: If you hamstring my horse, I am the son of al-Ḥurr, Braver than a thick-maned lion. It is said that ʿUmar b. Saʿd ordered the demolition of those structures that prevented fighting from the direction they faced. Al-Ḥusayn’s companions began killing anyone who attempted that, so he ordered them to be burned. Al-Ḥusayn said: “Let them burn them, for they will not be able to pass through them after they are burned.” Shimr b. Dhī al-Jawshan, may Allah disfigure him, came to al-Ḥusayn’s tent and pierced it with his lance—meaning the tent—and said: “Bring me fire so I may burn it with those inside!” The women screamed and came out of it. Al-Ḥusayn said to him: “Do you want to burn my family?! May Allah burn you in the Fire.” Shabath b. Ribʿī came to Shimr, may Allah disfigure him, and said to him: “I have never seen anything uglier than your words and your stance here. Do you want to frighten the women?!” He felt ashamed and thought about turning back. Ḥumayd b. Muslim said: I said to Shimr: “Glory be to God! This is not proper for you. Do you want to combine two traits upon yourself: you torment with God’s torment, and you kill children and women! By God, in your killing of the men there is what would satisfy your commander.” He said: He said to me: “Who are you?” I said: “I will not tell you who I am.” I feared that if I told him and he recognized me, he would harm me before the sultan. Zuhayr b. al-Qayn, with a group of al-Ḥusayn’s companions, charged at Shimr b. Dhī al-Jawshan and dislodged him from his position, and they killed Abū ʿAzzah al-Ḍibābī, who was one of Shimr’s companions. When a man from al-Ḥusayn’s companions was killed, the gap among them became evident, but when a large group of Ibn Ziyād’s companions was killed, that was not evident among them because of their great number. The time of noon prayer came upon them, and al-Ḥusayn said: “Order them to cease fighting until we pray.” A man from the people of al-Kūfah said: “It will not be accepted from you.” Ḥabīb b. Muẓahhir said to him: “Woe to you! Is prayer accepted from you but not from the family of the Messenger of God ﷺ?!” Ḥabīb fought fiercely until he was killed, may God have mercy on him, and his head was carried to Ibn Ziyād. Then al-Ḥusayn prayed the noon prayer with his companions as the prayer of fear, then they fought fiercely after it. The enemy reached al-Ḥusayn, ؓ, and the champions of his companions defended him. Zuhayr b. al-Qayn was killed before al-Ḥusayn, and Nāfiʿ b. Hilāl al-Jamalī fought on his behalf and killed twelve of ʿUmar b. Saʿd’s companions besides those he wounded. Then he was taken captive and his upper arms were broken, and despite this Shimr b. Dhī al-Jawshan struck his neck before ʿUmar b. Saʿd. Then Shimr charged at al-Ḥusayn’s companions, saying: “Make way, enemies of God, make way for Shimr! He strikes them with his sword and does not flee.” The enemies pressed upon them from every side and multiplied against them. The first slain of Banū Abī Ṭālib Al-Ḥusayn’s companions perished one after another before him, until no one remained with him except Suwayd b. ʿAmr b. Abī al-Muṭāʿ al-Khathʿamī. The first of Banū Abī Ṭālib to be killed that day was ʿAlī al-Akbar, son of al-Ḥusayn b. ʿAlī, whose mother was Laylā bt. Abī Murrah b. ʿUrwah b. Masʿūd al-Thaqafī. Murrah b. Munqidh b. al-Nuʿmān al-ʿAbdī thrust at him and killed him. It is narrated that he kept fighting in defense of his father, saying: “I am ʿAlī b. Ḥusayn b. ʿAlī. We, by the Lord of the House, are more entitled to the Prophet. By God, the son of the base-born shall not rule over us. How do you see today my shielding of my father?” When Murrah thrust at him, the men surrounded him and cut him with their swords. Al-Ḥusayn said: “May God kill a people who killed you, O my son. How bold they are against God and against violating His sacred things! After you, let the world perish.” He said: A slave girl came out, as beautiful as the sun, and said: “O my brother, O son of my brother!” She was Zaynab bt. ʿAlī from Fāṭimah. She threw herself upon him while he was slain. He said: Al-Ḥusayn came, took her hand, and brought her into the tent. Al-Ḥusayn ordered him to be moved from there to before him near his tent. Then ʿAbd Allāh b. Muslim b. ʿAqīl was killed, then ʿAwn and Muḥammad, the two sons of ʿAbd Allāh b. Jaʿfar, were killed, then ʿAbd al-Raḥmān and Jaʿfar, the two sons of ʿAqīl b. Abī Ṭālib, were killed, then al-Qāsim b. al-Ḥasan b. ʿAlī b. Abī Ṭālib was killed. Abū Mikhnaf said: Fuḍayl b. Khadīj al-Kindī narrated to me that Yazīd b. Ziyād—and he was an archer, and he is Abū al-Shaʿthāʾ al-Kindī from Banū Bahdalah—knelt on his knees before al-Ḥusayn and shot a hundred arrows, of which only five fell to the ground. When he finished shooting, he said: “It has become clear to me that I have killed five persons.” He was among the first to be killed, and his rajaz that day was: “I am Yazīd, and my father is Muhāṣir, braver than a lion in its thicket, lurking. O Lord, I am a helper of al-Ḥusayn, and a forsaker and abandoner of Ibn Saʿd.” The killing of al-Ḥusayn They said: Al-Ḥusayn remained for a long part of the day, no man coming to him but turning away from him; no one liked to undertake his killing, until a man from Banū Baddāʾ called Mālik b. al-Nusayr came to him. He struck al-Ḥusayn with a sword on his head and wounded him. He had on a burnoose, and it became filled with blood. Al-Ḥusayn said to him: “May you not eat or drink with it, and may God gather you with the wrongdoers.” Then al-Ḥusayn threw off that burnoose and called for a turban and wrapped it on. He said: Then al-Ḥusayn became exhausted and sat at the door of his tent. A small boy of his children was brought to him, and he seated him in his lap, then began kissing him, smelling him, bidding him farewell, and enjoining his family. A man from Banū Asad called Ibn Mūqid al-Nār shot an arrow at him and slaughtered that boy. Al-Ḥusayn caught his blood in his hand and cast it toward the sky, saying: “Lord, if You have withheld victory from us from the sky, make it for what is better, and avenge us upon the wrongdoers.” ʿAbd Allāh b. ʿUqbah al-Ghanawī shot an arrow at Abū Bakr b. al-Ḥusayn and killed him as well. Then ʿAbd Allāh, al-ʿAbbās, ʿUthmān, Jaʿfar, and Muḥammad, the sons of ʿAlī b. Abī Ṭālib, al-Ḥusayn’s paternal brothers, ؓ all of them, were killed. Al-Ḥusayn’s thirst became intense, and he tried to reach the water of the Euphrates, but they prevented him from it. He reached a drink of it, and when he bent toward it, Ḥuṣayn b. Numayr shot an arrow at him in his jaw and lodged it. Al-Ḥusayn pulled it out of his jaw, and blood gushed forth. He caught it with his two hands, then raised them to the sky while they were full of blood, then cast it toward the sky, saying: “O God, count them by number and kill them one by one, and leave none of them on the earth.” He invoked a powerful supplication against them. Then Shimr came with a group of brave men until they surrounded al-Ḥusayn while he was at his tent, and no one remained with him to stand between them and him. A boy came rushing from the tents, as if he were the full moon, with two pearls in his ears swaying. Zaynab bt. ʿAlī came out to turn him back, but he refused her, and he came defending his uncle. A man among them struck him with a sword, and he shielded himself with his hand, and it cut it off except for a piece of skin. He said: “O my father.” Al-Ḥusayn said to him: “O my son, count your reward with God, for you will join your righteous forefathers.” Then the men charged at al-Ḥusayn from every side while he moved among them with the sword right and left, and they scattered from him like goats from a lion. His sister Zaynab bt. Fāṭimah came out to him, saying: “Would that the sky fell upon the earth!” ʿUmar b. Saʿd came, and she said: “O ʿUmar, are you pleased that Abū ʿAbd Allāh is killed while you look on?” Tears streamed down his beard, and he turned his face away from her. Then no one advanced to kill him until Shimr b. Dhī al-Jawshan called out: “Woe to you! What are you waiting for with the man? Kill him, may your mothers be bereft of you!” The men charged at al-Ḥusayn from every side. Zurʿah b. Sharīk al-Tamīmī struck him on his left hand and struck his shoulder, then they withdrew from him while he staggered and fell forward. Then Sinān b. Anas b. ʿAmr al-Nakhaʿī came to him and thrust him with a spear, and he fell. Then he dismounted and slaughtered him and cut off his head, then handed his head to Khawlī b. Yazīd. It is said: the one who killed him was Shimr b. Dhī al-Jawshan. It is said: a man from Madhḥij. It is said: ʿUmar b. Saʿd b. Abī Waqqāṣ. But that is nothing; ʿUmar was only the commander of the detachment that killed al-Ḥusayn. Sinān and others took his spoils, and the people divided what was of his property, his stores, and what was in his tent, even the outer garments on the women. Abū Mikhnaf said, from Jaʿfar b. Muḥammad: Thirty-three stab wounds and thirty-four blows were found on al-Ḥusayn when he was killed. Shimr b. Dhī al-Jawshan intended to kill ʿAlī b. al-Ḥusayn al-Aṣghar, Zayn al-ʿĀbidīn, while he was a small, sick boy, until Ḥumayd b. Muslim, one of his companions, turned him away from that. ʿUmar b. Saʿd came and said: “Let no one enter upon these women, and let no one kill this boy, and whoever took anything of their belongings, let him return it to them.” He said: By God, no one returned anything. ʿAlī b. al-Ḥusayn said to him: “May you be rewarded with good, for God has averted evil from me through your words.” They said: Then Sinān b. Anas came to the door of ʿUmar b. Saʿd’s tent and called out at the top of his voice: “Load my riding camels with silver and gold! I killed the veiled king. I killed the best of people in mother and father, and the best of them when lineages are traced.” ʿUmar b. Saʿd said: “Bring him in to me.” When he entered, he threw the whip at him and said: “Woe to you! You are mad! By God, if Ibn Ziyād heard you say this, he would strike your neck.” ʿUmar b. Saʿd granted a favor to ʿUqbah b. Samʿān when he informed him that he was a client, and no one escaped from them except him. Al-Muraqqaʿ b. Thumāmah was taken captive, and Ibn Ziyād granted him a favor. The number of those killed among al-Ḥusayn’s companions Seventy-two persons of al-Ḥusayn’s companions were killed. The people of al-Ghāḍiriyyah from Banū Asad buried them one day after they were killed, may God have mercy on them and honor them. It is narrated from Muḥammad b. al-Ḥanafiyyah that he said: Seventeen men were killed with al-Ḥusayn, all of them from the descendants of Fāṭimah. From al-Ḥasan al-Baṣrī that he said: Sixteen men were killed with al-Ḥusayn, all of them from his household, who had no equal on the face of the earth that day. Another said: Twenty-three men from his sons, brothers, and household were killed with him. From the sons of ʿAlī, ؓ: Jaʿfar, al-Ḥusayn, al-ʿAbbās, Muḥammad, ʿUthmān, and Abū Bakr. From the sons of al-Ḥusayn: ʿAlī al-Akbar and ʿAbd Allāh. From the sons of his brother al-Ḥasan, three: ʿAbd Allāh, al-Qāsim, and Abū Bakr, sons of al-Ḥasan b. ʿAlī b. Abī Ṭālib. From the sons of ʿAbd Allāh b. Jaʿfar, two: ʿAwn and Muḥammad. From the sons of ʿAqīl: Jaʿfar, ʿAbd Allāh, ʿAbd al-Raḥmān, and Muslim, who was killed before that as we have mentioned. These are four from his loins, and two others: ʿAbd Allāh b. Muslim b. ʿAqīl and Muḥammad b. Abī Saʿīd b. ʿAqīl, so they complete six from the sons of ʿAqīl. About them the poet says: “Lament nine from the loins of ʿAlī who were struck, and six from ʿAqīl. And the namesake of the Prophet was left among them, they had struck him with a polished blade.” Among those killed with al-Ḥusayn at Karbalāʾ was his maternal brother by suckling, ʿAbd Allāh b. Buqṭur. It is said: he was killed before that when he sent a letter with him to the people of al-Kūfah, and he was taken to Ibn Ziyād, who killed him. Eighty-eight men from the people of al-Kūfah, of ʿUmar b. Saʿd’s companions, were killed besides the wounded. ʿUmar b. Saʿd prayed over them and buried them. It is said: ʿUmar b. Saʿd summoned ten horsemen, and they trampled al-Ḥusayn with their horses until they pressed him to the ground on the day of the battle. Mention of the names of those killed with him Sulaymān said: When al-Ḥusayn and those with him were killed, their heads were carried to Ibn Ziyād. Kindah brought thirteen heads, their leader being Qays b. al-Ashʿath. Hawāzin brought twenty heads, their leader being Shimr b. Dhī al-Jawshan al-Ḍibābī. Banū Tamīm brought seventeen heads. Banū Asad brought six heads. Madhḥij brought seven heads. The rest of the army brought seven heads. That is seventy heads. Al-Ḥusayn was killed; Sinān b. Anas al-Nakhaʿī killed him, may God curse him. Al-ʿAbbās b. ʿAlī was killed, whose mother was Umm al-Banīn bt. Ḥizām; Zayd b. Ruqād al-Junaī and Ḥakīm b. al-Ṭufayl al-Sinbisī killed him. Jaʿfar b. ʿAlī was killed, whose mother was also Umm al-Banīn. ʿAbd Allāh b. ʿAlī was killed, whose mother was also Umm al-Banīn. ʿUthmān b. ʿAlī was killed, whose mother was also Umm al-Banīn; Khawlī b. Yazīd shot an arrow at him and killed him. Muḥammad b. ʿAlī was killed, whose mother was an umm walad; a man from Banū Dārim killed him. Abū Bakr b. ʿAlī was killed, whose mother was Laylā bt. Masʿūd al-Dārimiyyah; there is doubt about his killing. ʿAlī b. al-Ḥusayn b. ʿAlī was killed, whose mother was Laylā daughter of Abū Murrah b. ʿUrwah al-Thaqafī, and her mother was Maymūnah daughter of Abū Sufyān b. Ḥarb; Munqidh b. al-Nuʿmān al-ʿAbdī killed him. ʿAbd Allāh b. al-Ḥusayn b. ʿAlī was killed, whose mother was al-Rabāb daughter of Imriʾ al-Qays al-Kalbī; Hāniʾ b. Thubayt al-Ḥaḍramī killed him. Abū Bakr, son of his brother al-Ḥasan, was also killed, whose mother was an umm walad [ʿAbd Allāh b. ʿUqbah al-Ghanawī killed him. ʿAbd Allāh b. al-Ḥasan b. ʿAlī b. Abī Ṭālib was killed, whose mother was an umm walad]; Ḥarmalah b. al-Kāhin killed him, shooting an arrow at him. Al-Qāsim b. al-Ḥasan was also killed; Saʿd b. ʿAmr b. Nufayl al-Azdī killed him. ʿAwn b. Abī Jaʿfar b. Abī Ṭālib was killed, whose mother was Jumānah bt. al-Musayyab b. Najabah al-Fazārī; ʿAbd Allāh b. Quṭbah al-Ṭāʾī killed him. Muḥammad b. ʿAbd Allāh b. Jaʿfar was killed, whose mother was al-Khawṣāʾ bt. Khaṣafah b. Taym Allāh b. Thaʿlabah; ʿĀmir b. Nahshal al-Taymī killed him. Jaʿfar b. ʿAqīl b. Abī Ṭālib was killed, whose mother was Umm Banīn daughter of al-Shuqr b. al-Hiḍāb; Bishr b. al-Khūṭ al-Hamdānī killed him. ʿAbd al-Raḥmān b. ʿAqīl was killed, whose mother was an umm walad; ʿUthmān b. Khālid al-Juhanī killed him. ʿAbd Allāh b. ʿAqīl was killed, whose mother was an umm walad; ʿAmr b. Ṣubayḥ al-Ṣaydāwī shot an arrow at him and killed him. Muslim b. ʿAqīl was killed in al-Kūfah, whose mother was an umm walad. ʿAbd Allāh b. Muslim b. ʿAqīl was killed, whose mother was Ruqayyah daughter of ʿAlī b. Abī Ṭālib; ʿAmr b. Ṣubayḥ al-Ṣaydāwī killed him, and it is said Mālik b. Usayd al-Ḥaḍramī killed him. Muḥammad b. Abī Saʿīd b. ʿAqīl was killed, whose mother was an umm walad; Laqīṭ b. Yāsir al-Juhanī killed him. Al-Ḥasan b. al-Ḥasan b. ʿAlī was considered too young—whose mother was Khawlah bt. Manẓūr b. Zabbān al-Fazārī—and ʿAmr b. al-Ḥusayn was considered too young, whose mother was an umm walad, so they were not killed. Among the mawālī, Sulaymān, client of al-Ḥusayn, was killed; Sulaymān b. ʿAwf al-Ḥaḍramī killed him. Munjiḥ, also client of al-Ḥusayn, was killed. ʿAbd Allāh b. Buqṭur, al-Ḥusayn’s suckling brother, was killed. Sending al-Ḥusayn's head to Ibn Ziyād: His head was dispatched on that same day to Ibn Ziyād with Khawalī b. Yazīd al-Aṣbaḥī. When he reached the palace with it, he found it locked, so he returned to his dwelling, put it under a washbasin, and said to his wife Nawār bt. Mālik: "I have brought you the might of the age." She said: "And what is it?" He said: "This is the head of al-Ḥusayn." She said: "People come with gold and silver, and you come with the head of the son of the daughter of the Messenger of God ﷺ?! By God, no bed will ever bring me and you together." Then she rose from the bed, and he summoned another wife of his from the Banū Asad, and she slept with him. The second one said: "By God, I kept seeing a light blazing from that washbasin up to the sky, and white birds fluttering around it." When morning came, he went with it to Ibn Ziyād and presented it before him. It is said that with him were the heads of the rest of his companions, and this is the well-known account. Their total was seventy-two heads, because no one was killed without his head being cut off and carried to Ibn Ziyād. Ibn Ziyād then sent them to Yazīd b. Muʿāwiyah in Syria. Imām Aḥmad said with his chain of transmission from Anas, who said: ʿUbayd Allāh b. Ziyād was brought the head of al-Ḥusayn and placed it in a basin. He began to poke at it and said something about its beauty. Anas said: "He was the one among them who most resembled the Messenger of God ﷺ, and his hair was dyed with wasmah." Al-Ḥāfiẓ Abū Bakr al-Bazzār said with his chain of transmission from Anas, who said: When ʿUbayd Allāh b. Ziyād was brought the head of al-Ḥusayn, he began to poke at his front teeth with a staff, saying: "He was indeed—I think he said—handsome." I said: "By God, I shall grieve you. I saw the Messenger of God ﷺ kissing the place where your staff is touching." He said: "So he drew back." Al-Bazzār transmitted it uniquely from this route, and he said: We do not know of anyone who related it from Ḥumayd other than Yūsuf b. ʿAbdah, and he is a well-known man from the people of Basra, and there is no harm in him. Abū Mikhnaf said with his chain from Ḥumayd b. Muslim, who said: ʿUmar b. Saʿd summoned me and sent me to his family to give them the good news of God's victory and his safety. I set out until I came to his family and informed them. Then I went back until I entered and found Ibn Ziyād seated before the people, and the delegation that had come to him had entered. I entered among those who entered, and there was the head of al-Ḥusayn placed before him, while he poked at his two front teeth with a staff for a while. Zayd b. Arqam said to him: "Raise this staff away from those two front teeth, for by God, besides whom there is no god, I saw the lips of the Messenger of God ﷺ upon these two lips, kissing them." Then the old man burst into tears. Ibn Ziyād said to him: "May God make your eyes weep! By God, were you not an old man who has become senile and lost your mind, I would strike your neck." He said: Then he rose and left. When he left, the people said: "By God, Zayd b. Arqam said words that, had Ibn Ziyād heard them, he would have killed him." He said: "I said: What did he say?" They said: "He passed by us saying: 'A slave has taken slaves as property. You, O assembly of Arabs, are slaves from this day onward. You killed the son of Fāṭimah and appointed the son of Marjānah as commander. He kills your best and enslaves your worst. You have accepted humiliation, so away with whoever accepts humiliation.'" Ibn Ziyād ordered that prayer be announced in congregation, and the people gathered. He ascended the pulpit, praised and extolled God, then mentioned what God had granted him of the killing of al-Ḥusayn, who had wanted to seize the kingship from them and divide their unity. ʿAbd Allāh b. ʿAfīf al-Azdī stood before him and said: "Woe to you, O Ibn Ziyād! You kill the descendants of the prophets and speak with the speech of the truthful ones." Ibn Ziyād ordered him to be seized, and he was killed and crucified. Then he ordered the head of al-Ḥusayn, and it was displayed in Kufa and paraded through its streets. Then he sent it with Zaḥr b. Qays, along with the heads of his companions, to Yazīd b. Muʿāwiyah in Syria. With Zaḥr was a company of horsemen, among them Abū Burdah b. ʿAwf al-Azdī and Ṭāriq b. Abī Ẓabyān al-Azdī. They set out until they brought all the heads to Yazīd b. Muʿāwiyah. Hishām said with his chain from al-Ghāz b. Rabīʿah al-Jurashī of Ḥimyar, who said: By God, I was with Yazīd b. Muʿāwiyah in Damascus when Zaḥr b. Qays came and entered upon Yazīd. Yazīd said to him: "Woe to you! What is behind you?" He said: "Rejoice, O Commander of the Faithful, in God's victory and support for you. Al-Ḥusayn b. ʿAlī b. Abī Ṭālib came against us with eighteen of his household and sixty men of his Shīʿah. We marched against them and asked them to surrender and submit to the judgment of the commander ʿUbayd Allāh b. Ziyād, or to fight. They chose fighting. We attacked them at sunrise and surrounded them on every side until the swords took their toll on the heads of the people. They fled with no place to flee and no refuge, seeking shelter from us among the hillocks and pits, as doves seek shelter from a hawk. By God, it was no more than the slaughter of a camel or a midday nap until we came upon the last of them. There are their bodies stripped bare, their clothes smeared with blood, their cheeks covered with dust. The sun scorches them and the wind blows over them; their visitors are the vultures and the eagles." He said: Then the eyes of Yazīd b. Muʿāwiyah filled with tears, and he said: "I would have been satisfied with your obedience without the killing of al-Ḥusayn. May God curse Ibn Marjānah! By God, had I been with him, I would have pardoned him, and may God have mercy on al-Ḥusayn." He did not give Zaḥr b. Qays anything. Abū Mikhnaf said with his chain from Abū ʿUmārah al-ʿAbsī, who said: Yaḥyā b. al-Ḥakam, the brother of Marwān b. al-Ḥakam, stood and said: Noble skulls beside al-Ṭaff are closer in kinship Than Ibn Ziyād the slave of vile lineage. Sumayyah's offspring have become as numerous as pebbles, While the daughter of the Messenger of God has no offspring. He said: Yazīd struck Yaḥyā b. al-Ḥakam on the chest and said: "Be silent." Muḥammad b. Ḥumayd al-Rāzī said with his chain from Mujāhid, who said: When the head of al-Ḥusayn was brought and placed before Yazīd, he recited these verses: Would that my elders at Badr had witnessed The Khazraj's anguish at the thrust of the spears, And they would have cried out and rejoiced, then Said to me: "May it be wholesome, do not ask." When the battle's mill ground with its full weight, And killing raged among ʿAbd al-Ashal. We have slain the weak among their nobles, And set right the deviation of Badr, so it was balanced. Mujāhid said: He played the hypocrite in them; by God, then by God, there remained no one in his army who did not abandon him. The scholars after this differed as to whether Ibn Ziyād sent the head from Kufa to Yazīd in Syria or not, upon two opinions. The first is more likely, and many reports have come regarding that, but God knows best. Abū Mikhnaf said with his chain from al-Qāsim b. Bukhayt, who said: When the head of al-Ḥusayn was placed before Yazīd b. Muʿāwiyah, he began to poke at his mouth with a staff he had in his hand, then said: "This and we are as al-Ḥuṣayn b. al-Ḥumām al-Murrī said: They split the skulls of men dear to us, Though they were more disobedient and more unjust." Abū Barzah al-Aslamī said to him: "By God, your staff has taken a place that I saw the Messenger of God ﷺ suck." Then he said to him: "Indeed, this one will come on the Day of Resurrection with Muḥammad ﷺ as his intercessor, and you will come with Ibn Ziyād as your intercessor." Then he rose and turned away. Sending the family and women of al-Ḥusayn to Yazīd b. Muʿāwiyah: As for the rest of his family, women, and household, ʿUmar b. Saʿd assigned guards to watch over them and protect them. They mounted them on riding camels in litters. When they passed the site of the battle, they saw al-Ḥusayn and his companions lying slain. There the women wept for him and wailed, and Zaynab lamented her brother al-Ḥusayn and her family, saying while she wept: "O Muḥammad! O Muḥammad! May the angels of heaven bless you. This is Ḥusayn in the open, wrapped in blood, his limbs cut into pieces. O Muḥammad! Your daughters are captives, and your offspring are slain, and the east wind blows dust over them." He said: By God, she made every enemy and friend weep. He said: Then they traveled with them in the litters from Karbalāʾ until they entered Kufa. Ibn Ziyād honored them and granted them allowances, clothing, and gifts. Then he sent them on; ʿUbayd Allāh sent them back to Syria with Shimr b. Dhī al-Jawshan and Muḥaffiz b. Thaʿlabah al-ʿĀʾidhī of Quraysh. With them was ʿAlī b. al-Ḥusayn Zayn al-ʿĀbidīn. Ibn Ziyād had wanted to kill him, but God turned him away from that. When he sent them, he sent him with his family, but he was shackled by the neck, and the rest of the family were in a bad state, as some have mentioned. When they entered upon Yazīd b. Muʿāwiyah, he said to ʿAlī b. al-Ḥusayn: "O ʿAlī, your father cut off my kinship, ignored my right, and contended with me for my authority, so God did to him what you have seen." ʿAlī said: "No disaster strikes on the earth or in yourselves but it is in a Book before We bring it into being [Q 57:22]." Yazīd said to his son Khālid: "Answer him." He said: Khālid did not know what to answer. Yazīd said to him: "Say: And whatever disaster strikes you is for what your hands have earned, but He pardons much [Q 42:30]." He was silent for a while. Then he summoned the women and children and saw a disgraceful sight. He said: "May God disfigure Ibn Marjānah! Had there been kinship and blood between you and him, he would not have done this to you, nor would he have sent you like this." Abū Mikhnaf narrated with his chain from Fāṭimah bt. ʿAlī, who said: When we were seated before Yazīd, he took pity on us, ordered something for us, and was kind to us. Then a red-complexioned man from the people of Syria stood before Yazīd and said: "O Commander of the Faithful, give me this one," meaning me, and I was a pretty young girl. I trembled in fright at his words, thinking that was permissible for them. I clung to the clothes of my sister Zaynab, who was older and wiser than I, and she knew that was not permitted. She said to that man: "You lie, by God, and you are vile! That is not for you or for him." Yazīd became angry and said to her: "You lie! By God, that is mine, and if I wished to do it, I would." She said: "No, by God, God has not made that for you unless you leave our religion and profess a religion other than ours." She said: Yazīd became enraged and flared up, then said: "Do you confront me with this? It was your father and your brother who left the religion." Zaynab said: "By the religion of God, the religion of my father, the religion of my brother, and my grandfather, you and your father and your grandfather have been guided." He said: "You lie, O enemy of God!" She said: "You are a commander given power; you revile unjustly and oppress with your authority." She said: By God, it was as if he felt ashamed and fell silent. Then the Syrian stood and said: "O Commander of the Faithful, give me this one." Yazīd said to him: "Go away, and may God grant you a deadly fate." Sending the family and women of al-Ḥusayn to Madinah: Then Yazīd ordered al-Nuʿmān b. Bashīr to send with them to Madinah a trustworthy man, with men and horses, and ʿAlī b. al-Ḥusayn was to be with them. Then he lodged the women with his own women in the caliphal residence. The women of the family of Muʿāwiyah received them, weeping and wailing over al-Ḥusayn. They held mourning for three days. Yazīd did not eat lunch or dinner except with ʿAlī b. al-Ḥusayn and ʿAmr b. al-Ḥasan accompanying him. One day Yazīd said to ʿAmr, who was very young: "Will you fight this one?" meaning his son Khālid b. Yazīd. He said: "Give me a knife and give him a knife so we can fight." Yazīd took him, embraced him, and said: "A trait I recognize from Akhzam: does a snake give birth to anything but a snake?!" When Yazīd bade them farewell, he said to ʿAlī b. al-Ḥusayn: "May God disfigure Ibn Marjānah! By God, had I been with him, he would not have asked me for anything but I would have granted it to him, and I would have warded off death from him with everything I could, even at the cost of some of my own children. But God decreed what you have seen." Then he equipped him, gave him abundant wealth, and said to him: "Write to me about any need you have." He clothed them and commended them to that messenger. That messenger whom he sent with them traveled at a distance from them along the road, keeping away from them while still within sight of them, and he served them until they reached Madinah. They gathered some of their jewelry and gave it to that man, but he refused to accept it and said: "I did that only for God and for your kinship to the Messenger of God ﷺ." This refutes the claim of the Rāfiḍah that they were carried on bare camels as naked captives, to the point that some of them falsely claimed that the Bactrian camels grew humps from that day to cover their private parts. Ibn Ziyād wrote to ʿAmr b. Saʿīd, governor of the two sanctuaries, giving him the good news of the killing of al-Ḥusayn. He ordered a crier, and it was announced in Madinah. When the women of Banū Hāshim heard it, their voices rose in weeping and wailing. ʿAmr b. Saʿīd began to say: "This is in return for the weeping of the women of ʿUthmān b. ʿAffān." A woman of Banū ʿAbd al-Muṭṭalib came out to meet them with her hair spread and her sleeve over her head, weeping and saying: What will you say if the Prophet says to you: What did you do, you who are the last of the nations, With my kin and my family after my loss? Among them are captives and slain, smeared with blood. This was not my reward when I counseled you sincerely— That you would repay me with evil toward my kin. Abū Mikhnaf narrated with his chain from ʿAbd al-Raḥmān b. ʿUbayd Abī al-Kanūd that it was the daughter of ʿAqīl who said this poetry. Likewise al-Zubayr b. Bakkār related that Zaynab the Younger, daughter of ʿAqīl b. Abī Ṭālib, said that when the family of al-Ḥusayn entered the Prophet's city. Abū Bakr b. al-Anbārī narrated with his chain that Zaynab bt. ʿAlī b. Abī Ṭālib, born of Fāṭimah, the wife of ʿAbd Allāh b. Jaʿfar and mother of his sons, lifted the curtain of her tent on the day of Karbalāʾ, the day al-Ḥusayn was killed, and said these verses. God knows best. Hishām b. al-Kalbī said with his chain from ʿUmar b. ʿIkrimah, who said: We awoke on the morning after al-Ḥusayn was killed in Madinah, and a freedwoman of ours told us: "Last night I heard a caller crying out, saying: O you who killed Ḥusayn in ignorance, Rejoice in punishment and exemplary torment! All the people of heaven call down upon you— From prophet, angel, and tribe. You have been cursed on the tongue of Ibn Dāwūd, And Moses, and the bearer of the Gospel. Hishām said: ʿAmr b. Ḥayzūm al-Kalbī told me, from his mother, who said: I heard this voice. Among what al-Ḥākim Abū ʿAbd Allāh al-Naysābūrī and others cited from some of the early authorities concerning the killing of al-Ḥusayn: They brought your head, O son of the daughter of Muḥammad, wrapped in its blood, a thorough wrapping. And it is as though by you, O son of the daughter of Muḥammad, they killed openly, deliberately, a messenger. They killed you thirsty, and they did not consider in killing you the revelation and its interpretation. They cry 'God is greatest' because you were killed, but truly they killed by killing you the takbīr and the tahlīl. Al-Ḥuṣayn said: When al-Ḥusayn was killed, they remained for two or three months, as if the walls were smeared with blood at the hour the sun rose until it climbed high. He said: The head of the Jews of that time said: I never passed Karbalāʾ except that I spurred my mount until I left the place behind, because we used to relate that a son of a prophet would be killed in that place, so I was afraid. But when al-Ḥusayn was killed, I felt safe, so I would walk and not spur my mount. The killing of al-Ḥusayn, ؓ, was on Friday—al-Layth and Abū Nuʿaym said: Saturday—on the day of ʿĀshūrāʾ of Muḥarram in the year sixty-one. Hishām b. al-Kalbī said: In the year sixty-two, and this was also said by ʿAlī b. al-Madīnī. Ibn Lahīʿa said: In the year sixty-two or sixty-three. Others said: In the year sixty. The correct view is the first, at a place called al-Ṭaff, in Karbalāʾ in the land of Iraq. He was fifty-eight years old or about that. Abū Nuʿaym erred in saying he was killed at the age of sixty-five or sixty-six. Ibn al-Jawzī said: This has no basis, for he was born in the year four of the Hijrah. Whoever examines the length of the caliphs' reigns up to the time of his killing knows that he had not reached sixty. The statement of Jaʿfar b. Muḥammad is more correct. Hishām b. Muḥammad al-Kalbī said: He was killed in the year sixty-two, and this is a mistake.
Tarikh (al-Tabari) 2209No grade recorded
فَصْلٌ ( الْإِخْبَارُ بِمَقْتَلِ الْحُسَيْنِ بْنِ عَلِيٍّ ؓ ) قَالَ الْإِمَامُ أَحْمَدُ بسنده عَنْ أَنَسٍ قَالَ اسْتَأْذَنُ مَلَكُ الْقَطْرِ أَنْ يَأْتِيَ النَّبِيَّ ﷺ فَأَذِنَ لَهُ، فَقَالَ لَأُمِّ سَلَمَةَ: " احْفَظِي عَلَيْنَا الْبَابَ لَا يَدْخُلُ أَحَدٌ ". فَجَاءَ الْحُسَيْنُ بْنُ عَلِيٍّ فَوَثَبَ حَتَّى دَخَلَ، فَجَعَلَ يَصْعَدُ عَلَى مَنْكِبِ النَّبِيِّ ﷺ، فَقَالَ لَهُ الْمَلَكُ: أَتُحِبُّهُ ؟ قَالَ النَّبِيُّ ﷺ: " نَعَمْ ". قَالَ: فَإِنَّ أُمَّتَكَ تَقْتُلُهُ، وَإِنْ شِئْتَ أَرَيْتُكَ الْمَكَانَ الَّذِي يُقْتَلُ فِيهِ. قَالَ: فَضَرَبَ بِيَدِهِ، فَأَرَاهُ تُرَابًا أَحْمَرَ، فَأَخَذَتْ أُمُّ سَلَمَةَ ذَلِكَ التُّرَابَ، فَصَرَّتْهُ فِي طَرَفِ ثَوْبِهَا. قَالَ: فَكُنَّا نَسْمَعُ: يُقْتَلُ بِكَرْبَلَاءَ. وَقَالَ أَبُو الْقَاسِمِ الْبَغَوِيُّ: بسنده عن أَشْعَثُ بْنُ سُحَيْمٍ، عَنْ أَبِيهِ قَالَ: سَمِعْتُ أَنَسَ بْنَ الْحَارِثِ يَقُولُ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: " إِنَّ ابْنِي هَذَا - يَعْنِي الْحُسَيْنَ - يُقْتَلُ بِأَرْضٍ يُقَالُ لَهَا: كَرْبَلَاءُ. فَمَنْ شَهِدَ مِنْكُمْ ذَلِكَ فَلْيَنْصُرْهُ ". قَالَ: فَخَرَجَ أَنَسُ بْنُ الْحَارِثِ إِلَى كَرْبَلَاءَ فَقُتِلَ مَعَ الْحُسَيْنِ. وعَنْ عَبْدِ اللَّهِ بْنِ نُجَيٍّ، عَنْ أَبِيهِ، أَنَّهُ سَارَ مَعَ عَلِيٍّ - وَكَانَ صَاحِبَ مَطْهَرَتِهِ - فَلَمَّا حَاذَى نِينَوَى وَهُوَ مُنْطَلِقٌ إِلَى صِفِّينَ فَنَادَى عَلِيٌّ: اصْبِرْ أَبَا عَبْدِ اللَّهِ، اصْبِرْ أَبَا عَبْدِ اللَّهِ بِشَطِّ الْفُرَاتِ. قُلْتُ: وَمَاذَا ؟ قَالَ: دَخَلْتُ عَلَى رَسُولِ اللَّهِ ﷺ ذَاتَ يَوْمٍ وَعَيْنَاهُ تَفِيضَانِ، فَقُلْتُ: يَا نَبِيَّ اللَّهِ، أَغْضَبَكَ أَحَدٌ ؟ وَمَا شَأْنُ عَيْنَيْكَ تَفِيضَانِ ؟ قَالَ: " بَلْ قَامَ مِنْ عِنْدِي جِبْرِيلُ قَبْلُ، فَحَدَّثَنِي أَنَّ الْحُسَيْنَ يُقْتَلُ بِشَطِّ الْفُرَاتِ ". قَالَ: " فَقَالَ: هَلْ لَكَ أَنْ أُشِمَّكَ مِنْ تُرْبَتِهُ ؟ قُلْتُ: نَعَمْ. فَمَدَّ يَدَهُ، فَقَبَضَ قَبْضَةً مِنْ تُرَابٍ فَأَعْطَانِيهَا، فَلَمْ أَمْلِكْ عَيْنَيَّ أَنْ فَاضَتَا " وَقَدْ رَوَى مُحَمَّدُ بْنُ سَعْدٍ وَغَيْرُهُ مِنْ غَيْرِ وَجْهٍ، عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ، أَنَّهُ مَرَّ بِكَرْبَلَاءَ، عِنْدَ أَشْجَارِ الْحَنْظَلِ، وَهُوَ ذَاهِبٌ إِلَى صِفِّينَ، فَسَأَلَ عَنِ اسْمِهَا فَقِيلَ: كَرْبَلَاءُ. فَقَالَ: كَرْبٌ وَبَلَاءٌ. فَنَزَلَ وَصَلَّى عِنْدَ شَجَرَةٍ هُنَاكَ، ثُمَّ قَالَ: يُقْتَلُ هَاهُنَا شُهَدَاءُ هُمْ خَيْرُ الشُّهَدَاءِ غَيْرَ الصَّحَابَةِ، يَدْخُلُونَ الْجَنَّةَ بِغَيْرِ حِسَابٍ. وَأَشَارَ إِلَى مَكَانٍ هُنَاكَ، فَعَلَّمُوهُ بِشَيْءٍ، فَقُتِلَ فِيهِ الْحُسَيْنُ، ؓ. وَقَدْ رُوِيَ عَنْ كَعْبِ الْأَحْبَارِ آثَارٌ فِي كَرْبَلَاءَ. وَقَدْ حَكَى أَبُو الْجَنَابِ الْكَلْبِيُّ وَغَيْرُهُ أَنَّ أَهْلَ كَرْبَلَاءَ لَا يَزَالُونَ يَسْمَعُونَ نَوْحَ الْجِنِّ عَلَى الْحُسَيْنِ، ؓ، وَهُنَّ يَقُلْنَ: مَسَحَ الرَّسُولُ جَبِينَهُ فَلَهُ بَرِيقٌ فِي الْخُدُودِ أَبَوَاهُ مِنْ عَلْيَا قُرَيْ شٍ جَدُّهُ خَيْرُ الْجُدُودِ وَقَدْ أَجَابَهُمْ بَعْضُ النَّاسِ فَقَالَ: خَرَجُوا بِهِ وَفَدًا إِلَيْ هِ فَهُمْ لَهُ شَرُّ الْوُفُودِ قَتَلُوا ابْنَ بِنْتِ نَبِيِّهِمْ سَكَنُوا بِهِ نَارَ الْخُلُودِ وَرَوَى ابْنُ عَسَاكِرَ أَنَّ طَائِفَةً مِنَ النَّاسِ ذَهَبُوا فِي غَزْوَةٍ إِلَى بِلَادِ الرُّومِ، فَوَجَدُوا فِي كَنِيسَةٍ مَكْتُوبًا: أَتَرْجُو أُمَّةٌ قَتَلَتْ حُسَيْنًا شَفَاعَةَ جَدِّهِ يَوْمَ الْحِسَابِ فَسَأَلُوهُمْ: مَنْ كَتَبَ هَذَا ؟ فَقَالُوا: إِنَّ هَذَا مَكْتُوبٌ هَاهُنَا مِنْ قَبْلِ مَبْعَثِ نَبِيِّكُمْ بِثَلَاثِمِائَةِ سَنَةٍ. وَقَالَ الْإِمَامُ أَحْمَدُ بسنده عَنِ ابْنِ عَبَّاسٍ قَالَ: رَأَيْتُ النَّبِيَّ ﷺ فِي الْمَنَامِ بِنِصْفِ النَّهَارِ أَشْعَثَ أَغْبَرَ، مَعَهُ قَارُورَةٌ فِيهَا دَمٌ، فَقُلْتُ: بِأَبِي أَنْتَ وَأُمِّي يَا رَسُولَ اللَّهِ، مَا هَذَا ؟ قَالَ: " هَذَا دَمُ الْحُسَيْنِ وَأَصْحَابِهِ، لَمْ أَزَلْ أَلْتَقِطُهُ مُنْذُ الْيَوْمِ ". قَالَ عَمَّارٌ: فَأَحْصَيْنَا ذَلِكَ الْيَوْمَ فَوَجَدْنَاهُ قَدْ قُتِلَ فِي ذَلِكَ الْيَوْمِ. وَرَوَى التِّرْمِذِيُّ بسنده عَنْ سَلْمَى قَالَتْ: دَخَلْتُ عَلَى أُمِّ سَلَمَةَ وَهِيَ تَبْكِي، فَقُلْتُ: مَا يُبْكِيكِ ؟ فَقَالَتْ: رَأَيْتُ رَسُولَ اللَّهِ ﷺ فِي الْمَنَامِ وَعَلَى رَأْسِهِ وَلِحْيَتِهِ التُّرَابُ، فَقُلْتُ: مَا لَكَ يَا رَسُولَ اللَّهِ ؟ قَالَ: شَهِدْتُ قَتْلَ الْحُسَيْنِ آنِفًا. وَقَالَ مُحَمَّدُ بْنُ سَعْدٍ بسنده عَنْ شَهْرِ بْنِ حَوْشَبٍ قَالَ: إِنَّا لَعِنْدَ أُمِّ سَلَمَةَ زَوْجِ النَّبِيِّ ﷺ، فَسَمِعْنَا صَارِخَةً، فَأَقْبَلَتْ حَتَّى انْتَهَتْ إِلَى أُمِّ سَلَمَةَ، فَقَالَتْ: قُتِلَ الْحُسَيْنُ. فَقَالَتْ: قَدْ فَعَلُوهَا، مَلَأَ اللَّهُ قُبُورَهُمْ - أَوْ بُيُوتَهُمْ - عَلَيْهِمْ نَارًا. وَوَقَعَتْ مَغْشِيًّا عَلَيْهَا، وَقُمْنَا. وَرَوَى الْحُسَيْنُ بْنُ إِدْرِيسَ، بسنده عَنْ أُمِّ سَلَمَةَ قَالَتْ: سَمِعْتُ الْجِنَّ تَنُوحُ عَلَى الْحُسَيْنِ، وَهُنَّ يَقُلْنَ أَيُّهَا الْقَاتِلُونَ ظُلْمًا حُسَيْنًا أَبْشِرُوا بِالْعَذَابِ وَالتَّنْكِيلِ كُلُّ أَهْلِ السَّمَاءِ يَدْعُو عَلَيْكَمْ مِنْ نَبِيٍّ وَمُرْسَلٍ وَقَبِيلِ قَدْ لُعِنْتُمْ عَلَى لَسَانِ ابْنِ دَاوُدَ وَمُوسَى وَصَاحِبِ الْإِنْجِيلِ وَقَدْ رُوِيَ مِنْ طَرِيقٍ أُخْرَى، عَنْ أُمِّ سَلَمَةَ بِشِعْرٍ آخَرَ غَيْرِ هَذَا. فَاللَّهُ أَعْلَمُ. وَقَالَ الْخَطِيبُ بسنده عَنِ ابْنِ عَبَّاسٍ قَالَ: أَوْحَى اللَّهُ تَعَالَى إِلَى مُحَمَّدٍ ﷺ: إِنِّي قَتَلْتُ بِيَحْيَى بْنِ زَكَرِيَّا سَبْعِينَ أَلْفًا، وَأَنَا قَاتِلٌ بِابْنِ ابْنَتِكَ سَبْعِينَ أَلْفًا وَسَبْعِينَ أَلْفًا. وَأَخْرَجَ ثَعْلَبٌ فِي «أَمَالِيهِ» عَنْ أَبِي جَنَابٍ الْكَلْبِيِّ قَالَ: أَتَيْتُ كَرْبَلَاءَ فَقُلْتُ لِرَجُلٍ مِنْ أَشْرَافِ الْعَرَبِ بِهَا: بَلَغَنِي أَنَّكُمْ تَسْمَعُونَ نَوْحَ الْجِنِّ؟ قَالَ: مَا تَلْقَى أَحَدًا إِلَّا أَخْبَرَكَ أَنَّهُ سَمِعَ ذَلِكَ، قُلْتُ: فَأَخْبِرْنِي مَا سَمِعْتَ أَنْتَ؟ قَالَ: سَمِعْتُهُمْ يَقُولُونَ: مَسَحَ الرَّسُولُ جَبِينَهُ فَلَهُ بَرِيقٌ فِي الْخُدُودِ أَبَوَاهُ مِنْ عُلْيَا قُرَيْـــ ـــشَ وَجَدُّهُ خَيْرُ الْجُدُودِ
✧ SECTION (THE ANNOUNCEMENT OF THE KILLING OF AL-ḤUSAYN B. ʿALĪ ؓ) Imām Aḥmad said with his chain of transmission from Anas, who said: The angel of rain sought permission to come to the Prophet ﷺ, and he granted him permission. He said to Umm Salamah: “Guard the door for us, so that no one enters.” Then al-Ḥusayn b. ʿAlī came, and he leapt until he entered, and he started climbing onto the shoulder of the Prophet ﷺ. The angel said to him: “Do you love him?” The Prophet ﷺ said: “Yes.” He said: “Your community will kill him, and if you wish, I can show you the place where he will be killed.” He said: He struck with his hand and showed him red dust. Umm Salamah took that dust and tied it up in the edge of her garment. He said: So we used to hear: “He will be killed at Karbalāʾ.” Abū al-Qāsim al-Baghawī said with his chain of transmission from Ashʿath b. Suḥaym, from his father, who said: I heard Anas b. al-Ḥārith say: I heard the Messenger of Allah ﷺ say: “This son of mine—meaning al-Ḥusayn—will be killed in a land called Karbalāʾ. Whoever of you witnesses that, let him support him.” He said: So Anas b. al-Ḥārith went out to Karbalāʾ and was killed with al-Ḥusayn. And from ʿAbd Allāh b. Nujayy, from his father, that he traveled with ʿAlī—and he was the keeper of his ablution vessel—and when he came parallel to Nīnawā while he was heading to Ṣiffīn, ʿAlī called out: “Be patient, Abā ʿAbd Allāh, be patient, Abā ʿAbd Allāh, at the bank of the Euphrates.” I said: “And what is that?” He said: “I entered upon the Messenger of Allah ﷺ one day while his eyes were overflowing, and I said: O Prophet of Allah, has someone angered you? What is the matter that your eyes are overflowing?” He said: “Rather, Jibrīl had just risen from my presence and told me that al-Ḥusayn will be killed at the bank of the Euphrates.” He said: “Then he said: Would you like me to let you smell some of his dust? I said: Yes. So he stretched out his hand, seized a handful of dust, and gave it to me. I could not control my eyes from overflowing.” Muḥammad b. Saʿd and others have narrated from more than one route, from ʿAlī b. Abī Ṭālib, that he passed by Karbalāʾ, at the colocynth trees, while he was going to Ṣiffīn. He asked about its name, and it was said: “Karbalāʾ.” He said: “Distress and tribulation.” He dismounted and prayed at a tree there, then said: “Here will be killed martyrs who are the best of martyrs apart from the Companions; they will enter Paradise without reckoning.” And he pointed to a place there, and they marked it with something, and al-Ḥusayn ؓ was killed in it. Traces have been narrated from Kaʿb al-Aḥbār about Karbalāʾ. Abū al-Janāb al-Kalbī and others related that the people of Karbalāʾ never cease hearing the wailing of the jinn over al-Ḥusayn ؓ, and they say: The Messenger wiped his forehead, so it has a gleam in the cheeks; his parents are from the highest of Quraysh, his grandfather the best of grandfathers. Some people answered them, saying: They went out with him as a delegation to him, so they are to him the worst of delegations; they killed the son of their Prophet’s daughter; by him they inhabited the fire of eternity. Ibn ʿAsākir narrated that a group of people went on a military campaign to the land of the Byzantines, and they found in a church written: Does a community that killed Ḥusayn hope for the intercession of his grandfather on the Day of Reckoning? They asked them: “Who wrote this?” They said: “This has been written here three hundred years before the sending of your Prophet.” Imām Aḥmad said with his chain of transmission from Ibn ʿAbbās, who said: I saw the Prophet ﷺ in a dream in the middle of the day, disheveled and dusty, with a bottle in which there was blood. I said: “May my father and mother be your ransom, O Messenger of Allah, what is this?” He said: “This is the blood of al-Ḥusayn and his companions; I have not ceased collecting it since today.” ʿAmmār said: So we counted that day and found that he had been killed on that day. Al-Tirmidhī narrated with his chain of transmission from Salmā, who said: I entered upon Umm Salamah while she was weeping, and I said: “What makes you weep?” She said: “I saw the Messenger of Allah ﷺ in a dream with dust on his head and beard. I said: What is the matter with you, O Messenger of Allah? He said: I have just witnessed the killing of al-Ḥusayn.” Muḥammad b. Saʿd said with his chain of transmission from Shahr b. Ḥawshab, who said: We were with Umm Salamah, the wife of the Prophet ﷺ, when we heard a loud cry. A woman came forward until she reached Umm Salamah and said: “Al-Ḥusayn has been killed.” She said: “They have done it. May Allah fill their graves—or their houses—with fire upon them.” And she fell down in a faint, and we arose. Al-Ḥusayn b. Idrīs narrated with his chain of transmission from Umm Salamah, who said: I heard the jinn wailing over al-Ḥusayn, and they were saying: O you who killed Ḥusayn unjustly, rejoice in punishment and exemplary torment; all the inhabitants of heaven call down upon you, from prophet, messenger, and tribe; you have been cursed on the tongue of the son of Dāwūd, and Mūsā, and the companion of the Gospel. It has also been narrated by another route from Umm Salamah with poetry other than this. Allah knows best. Al-Khaṭīb said with his chain of transmission from Ibn ʿAbbās, who said: Allah the Exalted revealed to Muḥammad ﷺ: “I killed seventy thousand for Yaḥyā b. Zakariyyā, and I will kill for the son of your daughter seventy thousand and seventy thousand.” Thaʿlab cited in his “Amālī” from Abū Janāb al-Kalbī, who said: I came to Karbalāʾ and said to a man from the Arab nobles there: “I have heard that you hear the wailing of the jinn.” He said: “You will not meet anyone without him telling you that he heard that.” I said: “Tell me what you yourself heard.” He said: “I heard them saying: The Messenger wiped his forehead, so it has a gleam in the cheeks; his parents are from the highest of Quraysh, and his grandfather is the best of grandfathers.”
Tarikh (al-Tabari) 2210No grade recorded
وَلَقَدْ بَالَغَ الشِّيعَةُ فِي يَوْمِ عَاشُورَاءَ، فَوَضَعُوا أَحَادِيثَ كَثِيرَةً وَكَذِبًا فَاحِشًا مِنْ كَوْنِ الشَّمْسِ كَسَفَتْ يَوْمَئِذٍ حَتَّى بَدَتِ النُّجُومُ، وَمَا رُفِعَ يَوْمَئِذٍ حَجَرٌ إِلَّا وُجِدَ تَحْتَهُ دَمٌ، وَأَنَّ أَرْجَاءَ السَّمَاءِ احْمَرَّتْ، وَأَنَّ الشَّمْسَ كَانَتْ تَطْلُعُ وَشُعَاعُهَا كَأَنَّهُ دَمٌ، وَصَارَتِ السَّمَاءُ كَأَنَّهَا عَلَقَةٌ، وَأَنَّ الْكَوَاكِبَ صَارَ يَضْرِبُ بَعْضُهَا بَعْضًا، وَأَمْطَرَتِ السَّمَاءُ دَمًا أَحْمَرَ، وَأَنَّ الْحُمْرَةَ لَمْ تَكُنْ فِي السَّمَاءِ قَبْلَ يَوْمِئِذٍ. وَرَوَى ابْنُ لَهِيعَةَ، عَنْ أَبِي قَبِيلٍ الْمُعَافِرِيِّ، أَنَّ الشَّمْسَ كَسَفَتْ يَوْمَئِذٍ حَتَّى بَدَتِ النُّجُومُ وَقْتَ الظُّهْرِ. وَأَنَّ رَأْسَ الْحُسَيْنِ لَمَّا دَخَلُوا بِهِ قَصْرَ الْإِمَارَةِ جَعَلَتِ الْحِيطَانُ تَسِيلُ دَمًا. وَأَنَّ الْأَرْضَ أَظْلَمَتْ ثَلَاثَةَ أَيَّامٍ. وَلَمْ يُمَسَّ زَعْفَرَانٌ وَلَا وَرْسٌ مِمَّا كَانَ مَعَهُ يَوْمَئِذٍ إِلَّا احْتَرَقَ مَنْ مَسَّهُ. وَلَمْ يُرْفَعْ حَجَرٌ مِنْ حِجَارَةِ بَيْتِ الْمَقَدْسِ إِلَّا ظَهَرَ تَحْتَهُ دَمٌ عَبِيطٌ. وَأَنَّ الْإِبِلَ الَّتِي غَنِمُوهَا مِنْ إِبِلِ الْحُسَيْنِ حِينَ طَبَخُوهَا صَارَ لَحْمُهَا مِثْلَ الْعَلْقَمِ. إِلَى غَيْرِ ذَلِكَ مِنَ الْأَكَاذِيبِ وَالْأَحَادِيثِ الْمَوْضُوعَةِ الَّتِي لَا يَصِحُّ مِنْهَا شَيْءٌ. وَأَمَّا مَا رُوِيَ مِنَ الْأُمُورِ وَالْفِتَنِ الَّتِي أَصَابَتْ مَنْ قَتَلَهُ فَأَكْثَرُهَا صَحِيحٌ ; فَإِنَّهُ قَلَّ مَنْ نَجَا مِنْهُمْ فِي الدُّنْيَا إِلَّا أُصِيبَ بِمَرَضٍ، وَأَكْثَرُهُمْ أَصَابَهُ الْجُنُونُ. وَلِلشِّيعَةِ وَالرَّافِضَةِ فِي صِفَةِ مَصْرَعِ الْحُسَيْنِ، ؓ، كَذِبٌ كَثِيرٌ وَأَخْبَارٌ طَوِيلَةٌ، وَفِيمَا ذَكَرْنَاهُ كِفَايَةٌ، وَفِي بَعْضِ مَا أَوْرَدْنَاهُ نَظَرٌ، وَلَوْلَا أَنَّ ابْنَ جَرِيرٍ وَغَيْرَهُ مِنَ الْحُفَّاظِ الْأَئِمَّةِ ذَكَرُوهُ مَا سُقْتُهُ، وَأَكْثَرُهُ مِنْ رِوَايَةِ أَبِي مِخْنَفٍ لُوطِ بْنِ يَحْيَى، وَقَدْ كَانَ شِيعِيًّا، وَهُوَ ضَعِيفُ الْحَدِيثِ عِنْدَ الْأَئِمَّةِ، وَلَكِنَّهُ أَخْبَارِيٌّ حَافِظٌ، عِنْدَهُ مِنْ هَذِهِ الْأَشْيَاءِ مَا لَيْسَ عِنْدَ غَيْرِهِ، وَلِهَذَا يَتَرَامَى عَلَيْهِ كَثِيرٌ مِنَ الْمُصَنِّفِينَ مِمَّنْ بَعْدَهُ. وَاللَّهُ أَعْلَمُ. وَقَدْ أَسْرَفَ الرَّافِضَةُ فِي دَوْلَةِ بَنِي بُوَيْهٍ فِي حُدُودِ الْأَرْبَعِمِائَةٍ وَمَا حَوْلَهَا، فَكَانَتِ الدَّبَادِبُ تُضْرَبُ بِبَغْدَادَ وَنَحْوِهَا مِنَ الْبِلَادِ فِي يَوْمِ عَاشُورَاءَ، وَيُذَرُّ الرَّمَادُ وَالتِّبْنُ فِي الطُّرُقَاتِ وَالْأَسْوَاقِ، وَتُعَلَّقُ الْمُسُوحُ عَلَى الدَّكَاكِينِ، وَيُظْهِرُ النَّاسُ الْحُزْنَ وَالْبُكَاءَ، وَكَثِيرٌ مِنْهُمْ لَا يَشْرَبُ الْمَاءَ لَيْلَتَئِذٍ مُوَافَقَةً لَلْحُسَيْنِ، لَأَنَّهُ قُتِلَ عَطْشَانَ، ثُمَّ تَخْرُجُ النِّسَاءُ حَاسِرَاتٍ عَنْ وُجُوهِهِنَّ يَنُحْنَ وَيَلْطِمْنَ وُجُوهَهُنَّ وَصُدُورَهُنَّ، حَافِيَاتٍ فِي الْأَسْوَاقِ، إِلَى غَيْرِ ذَلِكَ مِنَ الْبِدَعِ الشَّنِيعَةِ، وَالْأَهْوَاءِ الْفَظِيعَةِ، وَالْهَتَائِكِ الْمُخْتَرَعَةِ، وَإِنَّمَا يُرِيدُونَ بِهَذَا وَأَشْبَاهِهِ أَنْ يُشَنِّعُوا عَلَى دَوْلَةِ بَنِي أُمَيَّةَ ; لَأَنَّهُ قُتِلَ فِي أَيَّامِهِمْ. وَقَدْ عَاكَسَ الرَّافِضَةَ وَالشِّيعَةَ يَوْمَ عَاشُورَاءَ النَّوَاصِبُ مِنْ أَهْلِ الشَّامِ فَكَانُوا فِي يَوْمِ عَاشُورَاءَ يَطْبُخُونَ الْحُبُوبَ وَيَغْتَسِلُونَ وَيَتَطَيَّبُونَ وَيَلْبَسُونَ أَفْخَرَ ثِيَابِهِمْ، وَيَتَّخِذُونَ ذَلِكَ الْيَوْمَ عِيدًا، يَصْنَعُونَ فِيهِ أَنْوَاعَ الْأَطْعِمَةِ، وَيُظْهِرُونَ السُّرُورَ وَالْفَرَحَ ; يُرِيدُونَ بِذَلِكَ عِنَادَ الرَّوَافِضِ وَمُعَاكَسَتَهُمْ.
✧ The Shia indeed exaggerated regarding the day of ʿĀshūrāʾ, fabricating numerous ḥadīths and gross lies, such as that the sun was eclipsed on that day until the stars appeared, that no stone was lifted on that day but blood was found beneath it, that the horizons of the sky turned red, that the sun rose with rays as if they were blood, that the sky became like a clot of blood, that the stars struck one another, that the sky rained red blood, and that redness had not appeared in the sky before that day. Ibn Lahīʿah narrated from Abū Qabīl al-Muʿāfirī that the sun was eclipsed on that day until the stars appeared at noon; that when they brought the head of al-Ḥusayn into the governor's palace, the walls began to flow with blood; that the earth was darkened for three days; that no saffron or wars touched by anyone from what was with him that day but the one who touched it was burned; that no stone was lifted from the stones of the Holy House but fresh blood appeared beneath it; and that the camels they had seized as booty from al-Ḥusayn's camels, when they cooked them, their meat became like colocynth. These and other falsehoods and fabricated ḥadīths, none of which are authentic. As for what is narrated of the matters and trials that befell those who killed him, most of it is authentic, for few of them escaped in this world without being afflicted with illness, and most of them were struck with madness. The Shia and the Rāfiḍah have many lies and lengthy reports concerning the description of the place where al-Ḥusayn, ؓ, was slain, and what we have mentioned is sufficient, though some of what we have cited is open to scrutiny. Were it not that Ibn Jarīr and other master ḥāfiẓs mentioned it, I would not have quoted it, and most of it is from the narration of Abū Mikhnaf Lūṭ b. Yaḥyā, who was a Shīʿī and weak in ḥadīth according to the imams, but he was an akhbārī ḥāfiẓ who possessed material of this kind not found with others. For this reason many later compilers rely on him. And God knows best. The Rāfiḍah went to extremes during the rule of the Banū Buwayh, around the four hundreds and thereabouts. Drums were beaten in Baghdad and similar cities on the day of ʿĀshūrāʾ, ashes and straw were scattered in the streets and markets, sackcloth was hung on the shops, and people displayed grief and weeping; many of them would not drink water that night out of sympathy for al-Ḥusayn, because he was killed thirsty. Then women would go out with faces unveiled, wailing and beating their faces and breasts, barefoot in the markets, along with other abominable innovations, dreadful whims, and invented outrages. By this and similar practices they only intended to malign the rule of the Banū Umayyah, because he was killed during their time. The Nāṣibah of the people of Syria opposed the Rāfiḍah and the Shia on the day of ʿĀshūrāʾ. On that day they would cook grains, bathe, apply perfume, wear their finest clothes, and take that day as a festival, preparing various kinds of food and displaying joy and happiness, intending by that to spite the Rāfiḍah and oppose them.
Tarikh (al-Tabari) 2211No grade recorded
وَقَدْ تَأَوَّلَ عَلَيْهِ مَنْ قَتَلَهُ أَنَّهُ جَاءَ لَيُفَرِّقَ كَلِمَةَ الْمُسْلِمِينَ بَعْدَ اجْتِمَاعِهَا، وَلِيَخْلَعَ مَنْ بَايَعَهُ النَّاسُ وَاجْتَمَعُوا عَلَيْهِ، وَقَدْ وَرَدَ فِي " صَحِيحِ مُسْلِمٍ " الْحَدِيثُ بِالزَّجْرِ عَنْ ذَلِكَ، وَالتَّحْذِيرِ مِنْهُ، وَالتَّوَعُّدِ عَلَيْهِ، وَبِتَقَدْيرِ أَنْ تَكُونَ طَائِفَةٌ مِنَ الْجَهَلَةِ قَدْ تَأَوَّلُوا عَلَيْهِ وَقَتَلُوهُ، وَلَمْ يَكُنْ لَهُمْ قَتْلُهُ، بَلْ كَانَ يَجِبُ عَلَيْهِمْ إِجَابَتُهُ إِلَى مَا سَأَلَ مِنْ تِلْكَ الْخِصَالِ الثَّلَاثَةِ الْمُتَقَدِّمِ ذِكْرُهَا، فَإِذَا ذُمَّتْ طَائِفَةٌ مِنَ الْجَبَّارِينَ لَمْ تُذَمَّ الْأُمَّةُ بِكَمَالِهَا وَتُتَّهَمْ عَلَى نَبِيِّهَا ﷺ، فَلَيْسَ الْأَمْرُ كَمَا ذَهَبُوا إِلَيْهِ، وَلَا كَمَا سَلَكُوهُ، بَلْ أَكْثَرُ الْأُمَّةِ قَدْيمًا وَحَدِيثًا كَارِهٌ مَا وَقَعَ مِنْ قَتْلِهِ وَقَتْلِ أَصْحَابِهِ سِوَى شِرْذِمَةٍ قَلِيلَةٍ مِنْ أَهْلِ الْكُوفَةِ، قَبَّحَهُمُ اللَّهُ، وَأَكْثَرُهُمْ كَانُوا قَدْ كَاتَبُوهُ لَيَتَوَصَّلُوا بِهِ إِلَى أَغْرَاضِهِمْ وَمَقَاصِدِهِمُ الْفَاسِدَةِ، فَلَمَّا عَلِمَ ذَلِكَ ابْنُ زِيَادٍ مِنْهُمْ بَلَّغَهُمْ مَا يُرِيدُونَ مِنَ الدُّنْيَا، وَأَخَذَهُمْ عَلَى ذَلِكَ، وَحَمَلَهُمْ عَلَيْهِ بِالرَّغْبَةِ وَالرَّهْبَةِ، فَانْكَفُّوا عَنِ الْحُسَيْنِ وَخَذَلُوهُ ثُمَّ قَتَلُوهُ، وَلَيْسَ كُلُّ ذَلِكَ الْجَيْشِ كَانَ رَاضِيًا بِمَا وَقَعَ مِنْ قَتْلِهِ، بَلْ وَلَا يَزِيدُ بْنُ مُعَاوِيَةَ رَضِيَ بِذَلِكَ - وَاللَّهُ أَعْلَمُ - وَلَا كَرِهَهُ، وَالَّذِي يَكَادُ يَغْلِبُ عَلَى الظَّنِّ أَنَّ يَزِيدَ لَوْ قَدَرَ عَلَيْهِ قَبْلَ أَنْ يُقْتَلَ لَعَفَا عَنْهُ، كَمَا أَوْصَاهُ بِذَلِكَ أَبُوهُ، وَكَمَا صَرَّحَ هُوَ بِهِ مُخْبِرًا عَنْ نَفْسِهِ بِذَلِكَ. وَقَدْ لَعَنَ ابْنَ زِيَادٍ عَلَى فِعْلِهِ ذَلِكَ وَشَتَمَهُ فِيمَا يَظْهَرُ وَيَبْدُو، وَلَكِنْ لَمْ يَعْزِلْهُ عَلَى ذَلِكَ وَلَا عَاقَبَهُ وَلَا أَرْسَلَ يَعِيبُ عَلَيْهِ ذَلِكَ. وَاللَّهُ أَعْلَمُ.
✧ Those who killed him interpreted it that he came to divide the word of the Muslims after it had been united, and to depose the one to whom the people had pledged allegiance and upon whom they had agreed. In Ṣaḥīḥ Muslim there is a ḥadīth prohibiting that, warning against it, and threatening it. And assuming that a group of ignorant people interpreted it against him and killed him, it was not for them to kill him. Rather, it was obligatory upon them to answer him to what he asked of those three aforementioned qualities. If a faction of tyrants is blamed, the entire ummah is not blamed, and it is not accused against its Prophet ﷺ. The matter is not as they went to, nor as they followed. Rather, most of the ummah, in the past and recently, detested what occurred of his killing and the killing of his companions, except a small rabble from the people of al-Kūfah—may God disfigure them. Most of them had written to him so as to attain through him their corrupt aims and objectives. When Ibn Ziyād learned that from them, he conveyed to them what they wanted of the world, and took them upon that, and incited them to it by desire and fear. So they withdrew from al-Ḥusayn and abandoned him, then killed him. Not all of that army was pleased with what occurred of his killing. Rather, even Yazīd b. Muʿāwiyah was not pleased with that—and God knows best—nor did he hate it. What is almost predominant in assumption is that if Yazīd had been able to get him before he was killed, he would have pardoned him, as his father had enjoined that upon him, and as he himself stated, informing about himself of that. He cursed Ibn Ziyād for that action of his and reviled him in what appears and is evident, but he did not dismiss him for that, nor punish him, nor send to censure him for it. And God knows best.
Tarikh (al-Tabari) 2212No grade recorded
فَكُلُّ مُسْلِمٍ يَنْبَغِي لَهُ أَنْ يُحْزِنَهُ هَذَا الَّذِي وَقَعَ مِنْ قَتْلِهِ، ؓ، فَإِنَّهُ مِنْ سَادَاتِ الْمُسْلِمِينَ وَعُلَمَاءِ الصَّحَابَةِ، وَابْنُ بِنْتِ رَسُولِ اللَّهِ ﷺ الَّتِي هِيَ أَفْضَلُ بْناتِهِ، وَقَدْ كَانَ عَابِدًا وَشُجَاعًا وَسَخِيًّا، وَلَكِنْ لَا يُحْسِنُ مَا يَفْعَلُهُ الشِّيعَةُ مِنْ إِظْهَارِ الْجَزَعِ وَالْحُزْنِ الَّذِي لَعَلَّ أَكْثَرَهُ تَصَنُّعٌ وَرِيَاءٌ، وَقَدْ كَانَ أَبُوهُ أَفْضَلَ مِنْهُ، وَهُمْ لَا يَتَّخِذُونَ مَقْتَلَهُ مَأْتَمًا كَيَوْمِ مَقْتَلِ الْحُسَيْنِ، فَإِنَّ أَبَاهُ قُتِلَ يَوْمَ الْجُمُعَةِ وَهُوَ خَارِجٌ إِلَى صَلَاةِ الْفَجْرِ فِي السَّابِعَ عَشَرَ مِنْ رَمَضَانَ سَنَةَ أَرْبَعِينَ، وَكَذَلِكَ عُثْمَانُ كَانَ أَفْضَلَ مِنْ عَلِيٍّ، عِنْدَ أَهْلِ السُّنَّةِ وَالْجَمَاعَةِ، وَقَدْ قُتِلَ وَهُوَ مَحْصُورٌ فِي دَارِهِ فِي أَيَّامِ التَّشْرِيقِ مِنْ شَهْرِ ذِي الْحِجَّةِ سَنَةَ سِتٍّ وَثَلَاثِينَ، وَقَدْ ذُبِحَ مِنَ الْوَرِيدِ إِلَى الْوَرِيدِ، وَلَمْ يَتَّخِذِ النَّاسُ يَوْمَ مَقْتَلِهِ مَأْتَمًا، وَكَذَلِكَ عُمَرُ بْنُ الْخَطَّابِ، وَهُوَ أَفْضَلُ مِنْ عُثْمَانَ وَعَلِيٍّ، قُتِلَ وَهُوَ قَائِمٌ يُصَلِّي فِي الْمِحْرَابِ صَلَاةَ الْفَجْرِ، وَهُوَ يَقْرَأُ الْقُرْآنَ، وَلَمْ يَتَّخِذِ النَّاسَ يَوْمَ قَتْلِهِ مَأْتَمًا، وَكَذَلِكَ الصِّدِّيقُ كَانَ أَفْضَلَ مِنْهُ، وَلَمْ يَتَّخِذِ النَّاسُ يَوْمَ وَفَاتِهِ مَأْتَمًا، وَرَسُولُ اللَّهِ ﷺ، سَيِّدُ وَلَدِ آدَمَ فِي الدُّنْيَا وَالْآخِرَةِ، وَقَدْ قَبَضَهُ اللَّهُ إِلَيْهِ كَمَا مَاتَ الْأَنْبِيَاءُ قَبْلَهُ، وَلَمْ يَتَّخِذْ أَحَدٌ يَوْمَ مَوْتِهِ مَأْتَمًا يَفْعَلُونَ فِيهِ مَا يَفْعَلُهُ هَؤُلَاءِ الْجَهَلَةُ مِنَ الرَّافِضَةِ يَوْمَ مَصْرَعِ الْحُسَيْنِ، وَلَا ذَكَرَ أَحَدٌ أَنَّهُ ظَهَرَ يَوْمَ مَوْتِهِمْ وَقِبَلَهُمْ شَيْءٌ مِمَّا ادَّعَاهُ هَؤُلَاءِ يَوْمَ مَقْتَلِ الْحُسَيْنِ مِنَ الْأُمُورِ الْمُتَقَدِّمَةِ، مِثْلَ كُسُوفِ الشَّمْسِ وَالْحُمْرَةِ الَّتِي تَطْلُعُ فِي السَّمَاءِ وَغَيْرِ ذَلِكَ. وَأَحْسَنُ مَا يُقَالُ عِنْدَ ذِكْرِ هَذِهِ الْمَصَائِبِ وَأَمْثَالِهَا مَا رَوَاهُ الْحُسَيْنُ بْنُ عَلِيٍّ، عَنْ جَدِّهِ رَسُولِ اللَّهِ ﷺ أَنَّهُ قَالَ: " مَا مِنْ مُسْلِمٍ يُصَابُ بِمُصِيبَةٍ فَيَتَذَكَّرُهَا وَإِنْ تَقَادَمَ عَهْدُهَا، فَيُحْدِثُ لَهَا اسْتِرْجَاعًا، إِلَّا أَعْطَاهُ اللَّهُ مِنَ الْأَجْرِ مِثْلَ يَوْمٍ أُصِيبَ بِهَا ". رَوَاهُ الْإِمَامُ أَحْمَدُ وَابْنُ مَاجَهْ.
✧ Every Muslim should be grieved by what occurred of his killing, ؓ, for he was among the masters of the Muslims and the scholars of the Companions, and the son of the daughter of the Messenger of God ﷺ, who is the most excellent of his daughters. He was devout, brave, and generous, but what the Shia do of displaying anguish and grief, most of which is likely affectation and hypocrisy, is not good. His father was more excellent than him, and they do not take his killing as a day of mourning like the day of al-Ḥusayn's killing. His father was killed on Friday, while going out to the dawn prayer, on the seventeenth of Ramadan in the year forty. Likewise, ʿUthmān was more excellent than ʿAlī according to the People of the Sunnah and the Community, and he was killed while besieged in his house during the days of Tashrīq in the month of Dhū al-Ḥijjah in the year thirty-six. He was slaughtered from one jugular vein to the other, and the people did not take the day of his killing as a day of mourning. Likewise, ʿUmar b. al-Khaṭṭāb, and he is more excellent than ʿUthmān and ʿAlī, was killed while standing in prayer in the miḥrāb performing the dawn prayer, reciting the Qur'an, and the people did not take the day of his killing as a day of mourning. Likewise, al-Ṣiddīq was more excellent than him, and the people did not take the day of his death as a day of mourning. The Messenger of God ﷺ, the master of the children of Adam in this world and the hereafter, God took him to Himself as the prophets before him died, and no one took the day of his death as a day of mourning in which they do what these ignorant ones among the Rāfiḍah do on the day of al-Ḥusayn's death. Nor did anyone mention that on the day of their deaths or before them anything appeared of what these people claim on the day of al-Ḥusayn's killing, such as the eclipse of the sun, the redness that rises in the sky, and other such things. The best thing to be said when mentioning these calamities and their like is what al-Ḥusayn b. ʿAlī narrated from his grandfather the Messenger of God ﷺ, that he said: "There is no Muslim who is afflicted with a calamity and remembers it, even if its time is long past, and renews for it the saying 'Indeed we belong to God and to Him we return,' but God gives him a reward like the day he was afflicted with it." Reported by Imām Aḥmad and Ibn Mājah.
Tarikh (al-Tabari) 2213No grade recorded
وَأَمَّا قَبْرُ الْحُسَيْنِ، ؓ فَقَدِ اشْتُهِرَ عِنْدَ أَكْثَرِ الْمُتَأَخِّرِينَ أَنَّهُ فِي مَشْهَدِ عَلِيٍّ بِمَكَانٍ مِنَ الطَّفِّ عِنْدَ نَهْرِ كَرْبَلَاءَ، فَيُقَالُ: إِنَّ ذَلِكَ الْمَشْهَدَ مَبْنِيٌّ عَلَى قَبْرِهِ. فَاللَّهُ أَعْلَمُ. وَقَدْ ذَكَرَ ابْنُ جَرِيرٍ وَغَيْرُهُ أَنَّ مَوْضِعَ مَقْتَلِهِ عَفَا أَثَرُهُ، حَتَّى لَمْ يَطَّلِعْ أَحَدٌ عَلَى تَعْيِينِهِ بِخَبَرٍ. وَقَدْ كَانَ أَبُو نُعَيْمٍ الْفَضْلُ بْنُ دُكَيْنٍ يُنْكِرُ عَلَى مَنْ يَزْعُمُ أَنَّهُ يَعْرِفُ قَبْرَ الْحُسَيْنِ ؓ. وَذَكَرَ هِشَامُ بْنُ الْكَلْبِيِّ أَنَّ الْمَاءَ لَمَّا أُجْرِيَ عَلَى قَبْرِ الْحُسَيْنِ لَيُمْحَى أَثَرُهُ نَضَبَ الْمَاءُ بَعْدَ أَرْبَعِينَ يَوْمًا، فَجَاءَ أَعْرَابِيٌّ مِنْ بَنِي أَسَدٍ، فَجَعَلَ يَأْخُذُ قَبْضَةً قَبْضَةً، وَيَشُمُّهَا حَتَّى وَقَعَ عَلَى قَبْرِ الْحُسَيْنِ، فَبَكَى وَقَالَ: بِأَبِي أَنْتَ وَأُمِّي، مَا كَانَ أَطْيَبَكَ وَأَطْيَبَ تُرْبَتِكَ ! ثُمَّ أَنْشَأَ يَقُولُ: أَرَادُوا لَيُخْفُوا قَبْرَهُ عَنْ عَدُوِّهِ فَطِيبُ تُرَابِ الْقَبْرِ دَلَّ عَلَى الْقَبْرِ
✧ As for the grave of al-Ḥusayn ؓ, it has become well-known among most later scholars that it is in the mashhad of ʿAlī at a place in al-Ṭaff near the river Karbalāʾ. It is said that this mashhad is built over his grave, but Allah knows best. Ibn Jarīr and others have mentioned that the site of his killing had its traces effaced, such that no one could identify it with certainty through any report. Abū Nuʿaym al-Faḍl b. Dukayn used to censure anyone who claimed to know the grave of al-Ḥusayn ؓ. Hishām b. al-Kalbī mentioned that when water was made to flow over the grave of al-Ḥusayn to erase its trace, the water dried up after forty days. Then a Bedouin from Banū Asad came and began taking handful after handful and smelling them until he came upon the grave of al-Ḥusayn. He wept and said: "May my father and mother be your ransom! How fragrant you were and how fragrant your soil!" Then he began reciting: They wished to hide his grave from his enemy, but the fragrance of the grave's soil pointed to the grave.
Tarikh (al-Tabari) 2214No grade recorded
وَأَمَّا رَأْسُهُ ؓ فَالْمَشْهُورُ بَيْنَ أَهْلِ التَّارِيخِ وَعُلَمَاءِ السِّيَرِ أَنَّهُ بَعَثَ بِهِ ابْنُ زِيَادٍ إِلَى يَزِيدَ بْنِ مُعَاوِيَةَ، وَمِنَ النَّاسِ مَنْ أَنْكَرَ ذَلِكَ، وَعِنْدِي أَنَّ الْأَوَّلَ أَشْهَرُ. وَاللَّهُ أَعْلَمُ. ثُمَّ اخْتَلَفُوا بَعْدَ ذَلِكَ فِي الْمَكَانَ الَّذِي دُفِنَ فِيهِ الرَّأْسُ ; فَرَوَى مُحَمَّدُ بْنُ سَعْدٍ أَنَّ يَزِيدَ بَعَثَ بِرَأْسِ الْحُسَيْنِ إِلَى عَمْرِو بْنِ سَعِيدٍ نَائِبِ الْمَدِينَةِ فَدَفَنَهُ عِنْدَ أُمِّهِ بِالْبَقِيعِ. وَذَكَرَ ابْنُ أَبِي الدُّنْيَا بسنده عَنْ مُحَمَّدِ بْنِ عُمَرَ بْنِ صَالِحٍ أَنَّ الرَّأْسَ لَمْ يَزَلْ فِي خِزَانَةِ يَزِيدَ بْنِ مُعَاوِيَةَ حَتَّى تُوُفِّيَ، فَأُخِذَ مِنْ خِزَانَتِهِ، فَكُفِّنَ وَدُفِنَ دَاخِلَ بَابِ الْفَرَادِيسِ مِنْ مَدِينَةِ دِمَشْقَ. قُلْتُ: وَيُعْرَفُ مَكَانُهُ بِمَسْجِدِ الرَّأْسِ الْيَوْمَ دَاخِلَ بَابِ الْفَرَادِيسِ الثَّانِي. وَذَكَرَ الْحَافِظُ بْنُ عَسَاكِرَ فِي " تَارِيخِهِ " فِي تَرْجَمَةِ رَيَّا حَاضِنَةِ يَزِيدَ بْنِ مُعَاوِيَةَ، أَنَّ يَزِيدَ حِينَ وَضَعَ رَأَسَ الْحُسَيْنِ بَيْنَ يَدَيْهِ تَمَثَّلَ بِشِعْرِ ابْنِ الزِّبْعَرَى، يَعْنِي قَوْلَهُ: لَيْتَ أَشْيَاخِي بِبَدْرٍ شَهِدُوا جَزَعَ الْخَزْرَجِ مِنْ وَقْعِ الْأَسَلْ قَالَتْ: ثُمَّ نَصَبَهُ بِدِمَشْقَ ثَلَاثَةَ أَيَّامٍ، ثُمَّ وُضِعَ فِي خَزَائِنِ السِّلَاحِ، حَتَّى كَانَ زَمَانُ سُلَيْمَانَ بْنِ عَبْدِ الْمَلِكِ فَجِيءَ بِهِ إِلَيْهِ، وَقَدْ بَقِيَ عَظْمًا أَبْيَضَ، فَكَفَّنَهُ وَطَيَّبَهُ وَصَلَّى عَلَيْهِ، وَدَفَنَهُ فِي مَقَابِرِ الْمُسْلِمِينَ، فَلَمَّا جَاءَتِ الْمُسَوِّدَةُ - يَعْنِي بَنِي الْعَبَّاسِ - نَبَشُوا عَنْ رَأْسِ الْحُسَيْنِ وَأَخَذُوهُ مَعَهُمْ. وَذَكَرَ ابْنُ عَسَاكِرَ أَنَّ هَذِهِ الْمَرْأَةَ بَقِيَتْ بَعْدَ دَوْلَةِ بَنِي أُمَيَّةَ وَقَدْ جَاوَزَتِ الْمِائَةَ سَنَةٍ. فَاللَّهُ أَعْلَمُ. وَادَّعَتِ الطَّائِفَةُ الْمُسَمَّوْنَ بِالْفَاطِمِيِّينَ، الَّذِينَ مَلَكُوا الدِّيَارَ الْمِصْرِيَّةَ قَبْلَ سَنَةِ أَرْبَعِمِائَةٍ إِلَى مَا بَعْدَ سَنَةِ سِتِّينَ وَسِتِّمِائَةٍ، أَنَّ رَأْسَ الْحُسَيْنِ وَصَلَ إِلَى الدِّيَارِ الْمِصْرِيَّةِ ، وَدَفَنُوهُ بِهَا وَبَنُوا عَلَيْهِ الْمَشْهَدَ الْمَشْهُورَ بِهِ بِمِصْرَ، الَّذِي يُقَالُ لَهُ: تَاجُ الْحُسَيْنِ. بَعْدَ سَنَةِ خَمْسِمِائَةٍ. وَقَدْ نَصَّ غَيْرُ وَاحِدٍ مِنْ أَئِمَّةِ أَهْلِ الْعِلْمِ عَلَى أَنَّهُ لَا أَصْلَ لَذَلِكَ، وَإِنَّمَا أَرَادُوا أَنْ يُرَوِّجُوا بِذَلِكَ بُطْلَانَ مَا ادَّعَوْهُ مِنَ النَّسَبِ الشَّرِيفِ، وَهُمْ فِي ذَلِكَ كَذَبَةٌ خَوَنَةٌ، وَقَدْ نَصَّ عَلَى ذَلِكَ الْقَاضِي الْبَاقِلَانِيُّ وَغَيْرُ وَاحِدٍ مِنْ أَئِمَّةِ الْعُلَمَاءِ فِي دَوْلَتِهِمْ فِي حُدُودِ سَنَةِ أَرْبَعِمِائَةٍ.
✧ As for his head ؓ, the well-known view among historians and scholars of the prophetic biography is that Ibn Ziyād sent it to Yazīd b. Muʿāwiyah, though some people denied that. In my view, the first is more widely attested. And God knows best. Then they differed after that concerning the place where the head was buried. Muḥammad b. Saʿd related that Yazīd sent the head of al-Ḥusayn to ʿAmr b. Saʿīd, the governor of Madinah, and he buried it near his mother in al-Baqīʿ. Ibn Abī al-Dunyā mentioned with his chain of transmission from Muḥammad b. ʿUmar b. Ṣāliḥ that the head remained in the treasury of Yazīd b. Muʿāwiyah until he died. Then it was taken from his treasury, shrouded, and buried inside the Gate of al-Farādīs in the city of Damascus. I say: Its location is known today as the Mosque of the Head inside the second Gate of al-Farādīs. Al-Ḥāfiẓ Ibn ʿAsākir mentioned in his "History" in the biography of Rayyā, the nurse of Yazīd b. Muʿāwiyah, that when Yazīd placed the head of al-Ḥusayn before him, he recited the poetry of Ibn al-Zibaʿrā, meaning his words: Would that my elders at Badr had witnessed the Khazraj's panic at the thrust of the spears. She said: Then he displayed it in Damascus for three days, then it was placed in the armories, until the time of Sulaymān b. ʿAbd al-Malik, when it was brought to him, and it had become white bone. So he shrouded it, perfumed it, prayed over it, and buried it in the Muslims' cemetery. When the musawwidah—meaning the Banū al-ʿAbbās—came, they dug up the head of al-Ḥusayn and took it with them. Ibn ʿAsākir mentioned that this woman remained alive after the Umayyad state and had passed the age of one hundred. And God knows best. The faction called the Fāṭimids, who ruled the Egyptian lands before the year four hundred and until after the year sixty and six hundred, claimed that the head of al-Ḥusayn reached the Egyptian lands, and they buried it there and built over it the famous shrine known by it in Egypt, which is called Tāj al-Ḥusayn, after the year five hundred. More than one of the leading scholars has stated that there is no basis for that, and that they only intended thereby to promote the falsehood of their claimed noble lineage, and in that they are liars and traitors. Al-Qāḍī al-Bāqillānī and more than one of the leading scholars stated that during their state around the year four hundred.
Tarikh (al-Tabari) 2215No grade recorded
هُوَ الْحُسَيْنُ بْنُ عَلِيِّ بْنِ أَبِي طَالِبِ بْنِ عَبَدِ الْمُطَّلِبِ بْنِ هَاشِمٍ، أَبُو عَبْدِ اللَّهِ الْقُرَشِيُّ الْهَاشِمِيُّ، السِّبْطُ الشَّهِيدُ بِكَرْبَلَاءَ، ابْنُ بِنْتِ رَسُولِ اللَّهِ ﷺ فَاطِمَةَ الزَّهْرَاءِ وَرَيْحَانَتُهُ مِنَ الدُّنْيَا، وُلِدَ بَعْدَ أَخِيهِ الْحَسَنِ، وَكَانَ مَوْلِدُ الْحَسَنِ فِي سَنَةِ ثَلَاثٍ مِنَ الْهِجْرَةِ . وَقَالَ بَعْضُهُمْ: إِنَّمَا كَانَ بَيْنَهُمَا طُهْرٌ وَاحِدٌ وَمُدَّةُ الْحَمْلِ. وَوُلِدَ لِخَمْسِ لَيَالٍ خَلَوْنَ مِنْ شَعْبَانَ سَنَةَ أَرْبَعٍ. وَقَالَ قَتَادَةُ: وُلِدَ الْحُسَيْنُ لِسِتِّ سِنِينَ وَخَمْسَةِ أَشْهُرٍ وَنِصْفٍ مِنَ التَّارِيخِ، وَقُتِلَ يَوْمَ الْجُمُعَةَ يَوْمَ عَاشُورَاءَ فِي الْمُحَرَّمِ سَنَةَ إِحْدَى وَسِتِّينَ ، وَلَهُ أَرْبَعٌ وَخَمْسُونَ سَنَةً وَسِتَّةُ أَشْهُرٍ وَنِصْفٌ، ؓ. وَرُوِيَ عَنِ النَّبِيِّ ﷺ أَنَّهُ حَنَّكَهُ، وَتَفَلَ فِي فِيهِ، وَدَعَا لَهُ، وَسَمَّاهُ حُسَيْنًا، وَقَدْ كَانَ سَمَّاهُ أَبُوهُ قَبْلَ ذَلِكَ حَرْبًا، وَقِيلَ: جَعْفَرًا. وَقِيلَ: إِنَّمَا سَمَّاهُ يَوْمَ سَابِعِهِ وَعَقَّ عَنْهُ. وعَنْ عَلِيٍّ، ؓ قَالَ: الْحَسَنُ أَشْبَهُ بِرَسُولِ اللَّهِ ﷺ مَا بَيْنَ الصَّدْرِ إِلَى الرَّأْسِ، وَالْحُسَيْنُ أَشْبَهُ بِهِ مَا كَانَ أَسْفَلَ مِنْ ذَلِكَ. وَقَالَ الزُّبَيْرُ بْنُ بَكَّارٍ: حَدَّثَنِي مُحَمَّدُ بْنُ الضَّحَّاكِ الْحِزَامِيُ قَالَ: كَانَ وَجْهُ الْحَسَنِ يُشْبِهُ وَجْهَ رَسُولِ اللَّهِ ﷺ ، وَكَانَ جَسَدُ الْحُسَيْنِ يُشْبِهُ جَسَدَ رَسُولِ اللَّهِ ﷺ. قَالَ سُفْيَانُ: قُلْتُ لِعُبَيْدِ اللَّهِ بْنِ أَبِي يَزِيدَ: رَأَيْتَ الْحُسَيْنَ ؟ قَالَ: نَعَمْ، أَسْوَدُ الرَّأْسِ وَاللِّحْيَةِ إِلَّا شَعَرَاتٍ هَاهُنَا فِي مُقَدَّمِ لِحْيَتِهِ، فَلَا أَدْرِي أَخَضَبَ وَتَرَكَ ذَلِكَ الْمَكَانَ تَشَبُّهًا بِرَسُولِ اللَّهِ ﷺ أَوْ لَمْ يَكُنْ شَابَ مِنْهُ غَيْرُ ذَلِكَ ؟ وَقَالَ ابْنُ جُرَيْجٍ: سَمِعْتُ عُمَرَ بْنَ عَطَاءٍ قَالَ: رَأَيْتُ الْحُسَيْنَ بْنَ عَلِيٍّ يَصْبُغُ بِالْوَسْمَةِ، أَمَّا هُوَ فَكَانَ ابْنَ سِتِّينَ، وَكَانَ رَأْسُهُ وَلِحْيَتُهُ شَدِيدَيِ السَّوَادِ. معاصرة الحسين للنبي ﷺ وَقَدْ أَدْرَكَ الْحُسَيْنُ مِنْ حَيَاةِ النَّبِيِّ ﷺ خَمْسَ سِنِينَ أَوْ نَحْوَهَا، وَرَوَى عَنْهُ أَحَادِيثَ. وَقَالَ مُسْلِمُ بْنُ الْحَجَّاجِ: لَهُ رُؤْيَةٌ مِنَ النَّبِيِّ ﷺ. وَقَدْ رَوَى صَالِحُ بْنُ أَحْمَدَ بْنِ حَنْبَلٍ، عَنْ أَبِيهِ، أَنَّهُ قَالَ فِي الْحَسَنِ بْنِ عَلِيٍّ: إِنَّهُ تَابِعِيٌّ ثِقَةٌ. وَهَذَا غَرِيبٌ، فَلَأَنْ يَقُولَ فِي الْحُسَيْنِ: إِنَّهُ تَابِعِيٌّ بِطَرِيقِ الْأَوْلَى. وَالْمَقْصُودُ أَنَّ الْحُسَيْنَ عَاصَرَ رَسُولَ اللَّهِ ﷺ وَصَحِبَهُ إِلَى أَنْ تُوُفِّيَ وَهُوَ عَنْهُ رَاضٍ، وَلَكِنَّهُ كَانَ صَغِيرًا، ثُمَّ كَانَ الصِّدِّيقُ يُكْرِمُهُ وَيُعَظِّمُهُ، وَكَذَلِكَ عُمَرُ وَعُثْمَانُ، وَصَحِبَ أَبَاهُ وَرَوَى عَنْهُ، وَكَانَ مَعَهُ فِي مَغَازِيهِ كُلِّهَا فِي الْجَمَلِ وَصِفِّينَ، وَكَانَ مُعَظَّمًا مُوَقَّرًا، وَلَمْ يَزَلْ فِي طَاعَةِ أَبِيهِ حَتَّى قُتِلَ، فَلَمَّا آلَتِ الْخِلَافَةُ إِلَى أَخِيهِ، وَأَرَادَ أَنْ يُصَالِحَ مُعَاوِيَةَ شَقَّ ذَلِكَ عَلَيْهِ، وَلَمْ يُسَدِّدْ رَأْيَ أَخِيهِ فِي ذَلِكَ، بَلْ حَثَّهُ عَلَى قِتَالِ أَهْلِ الشَّامِ، فَقَالَ لَهُ أَخُوهُ: وَاللَّهِ لَقَدْ هَمَمْتُ أَنْ أَسْجُنَكَ فِي بَيْتٍ، وَأُطْبِقَ عَلَيْكَ بَابَهُ حَتَّى أَفْرُغَ مِنْ هَذَا الشَّأْنِ، ثُمَّ أُخْرِجَكَ. فَلَمَّا رَأَى الْحُسَيْنُ ذَلِكَ سَكَتَ وَسَلَّمَ. إكرام معاوية للحسن والحسين في خلافته فَلَمَّا اسْتَقَرَّتِ الْخِلَافَةُ لِمُعَاوِيَةَ كَانَ الْحُسَيْنُ يَتَرَدَّدُ إِلَيْهِ مَعَ أَخِيهِ الْحَسَنِ، فَكَانَ مُعَاوِيَةُ يُكْرِمُهُمَا إِكْرَامًا زَائِدًا، وَيَقُولُ لَهُمَا: مَرْحَبًا وَأَهْلًا. وَيُعْطِيهِمَا عَطَاءً جَزِيلًا، وَقَدْ أَطْلَقَ لَهُمَا فِي يَوْمٍ وَاحِدٍ مِائَتَيْ أَلْفٍ، وَقَالَ: خُذَاهَا وَأَنَا ابْنُ هِنْدَ، وَاللَّهِ لَا يُعْطِيكُمَاهَا أَحَدٌ قَبْلِي وَلَا أَحَدٌ بَعْدِي. فَقَالَ الْحُسَيْنُ: وَاللَّهِ لَنْ تُعْطِيَ أَنْتَ وَلَا أَحَدٌ قَبْلَكَ وَلَا بَعْدَكَ رَجُلَيْنِ أَفْضَلَ مِنَّا. وَلِمَا تُوُفِّيَ الْحَسَنُ كَانَ الْحُسَيْنُ يَفِدُ إِلَى مُعَاوِيَةَ فِي كُلِّ عَامٍ فَيُعْطِيهِ وَيُكْرِمُهُ، وَقَدْ كَانَ فِي الْجَيْشِ الَّذِينَ غَزَوُا الْقُسْطَنْطِينِيَّةَ مَعَ ابْنِ مُعَاوِيَةَ يَزِيدَ ، فِي سَنَةِ إِحْدَى وَخَمْسِينَ. فضائل الحسين ؓ ورَوَى الْبُخَارِيُّ بسنده عن ابْنَ أَبِي نُعْمٍ قَالَ: سَمِعْتُ عَبْدَ اللَّهِ بْنَ عُمَرَ، وَسَأَلَهُ رَجُلٌ مِنْ أَهْلِ الْعِرَاقِ عَنِ الْمُحْرِمِ يَقْتُلُ الذُّبَابَ، فَقَالَ: أَهْلُ الْعِرَاقِ يَسْأَلُونَ عَنْ قَتْلِ الذُّبَابِ، وَقَدْ قَتَلُوا ابْنَ بِنْتِ رَسُولِ اللَّهِ ﷺ ! وَقَدْ قَالَ رَسُولُ اللَّهِ ﷺ: " هُمَا رَيْحَانَتَايَ مِنَ الدُّنْيَا " ؟ ! وَقَالَ الْإِمَامُ أَحْمَدُ بسنده عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: " مَنْ أَحَبَّهُمَا فَقَدْ أَحَبَّنِي، وَمَنْ أَبْغَضَهُمَا فَقَدْ أَبْغَضَنِي ". يَعْنِي حَسَنًا وَحُسَيْنًا. وَقَالَ الْإِمَامُ أَحْمَدُ بسنده عَنْ أَبِي هُرَيْرَةَ قَالَ: نَظَرَ النَّبِيُّ ﷺ إِلَى عَلِيٍّ وَالْحَسَنِ وَالْحُسَيْنِ وَفَاطِمَةَ فَقَالَ: " أَنَا حَرْبٌ لِمَنْ حَارَبَكُمْ، سِلْمٌ لِمَنْ سَالَمَكُمْ ". تَفَرَّدَ بِهِمَا الْإِمَامُ أَحْمَدُ. بسنده عَنْ أَبِي هُرَيْرَةَ قَالَ: خَرَجَ عَلَيْنَا رَسُولُ اللَّهِ ﷺ وَمَعَهُ حَسَنٌ وَحُسَيْنٌ، هَذَا عَلَى عَاتِقِهِ، وَهَذَا عَلَى عَاتِقِهِ، وَهُوَ يَلْثَمُ هَذَا مَرَّةً وَهَذَا مَرَّةً، حَتَّى انْتَهَى إِلَيْنَا، فَقَالَ لَهُ رَجُلٌ: يَا رَسُولَ اللَّهِ، وَاللَّهِ إِنَّكَ لَتُحِبُّهُمَا. فَقَالَ: " مَنْ أَحَبَّهُمَا فَقَدْ أَحَبَّنِي، وَمَنْ أَبْغَضَهُمَا فَقَدْ أَبْغَضَنِي ". تَفَرَّدَ بِهِ أَحْمَدُ. وَقَالَ الْحَافِظُ أَبُو يَعْلَى الْمَوْصِلِيُّ بسنده عن أَنَسَ بْنَ مَالِكٍ يَقُولُ: سُئِلَ رَسُولُ اللَّهِ ﷺ: أَيُّ أَهْلِ بَيْتِكَ أَحَبُّ إِلَيْكَ ؟ قَالَ: " الْحَسَنُ وَالْحُسَيْنُ ". قَالَ: وَكَانَ يَقُولُ: " ادْعُ لِيَ ابْنَيَّ ". فَيَشُمُّهُمَا وَيَضُمُّهُمَا إِلَيْهِ. وَقَالَ الْإِمَامُ أَحْمَدُ بسنده عَنْ أَنَسٍ، أَنَّ رَسُولَ اللَّهِ ﷺ كَانَ يَمُرُّ بِبَيْتِ فَاطِمَةَ سِتَّةَ أَشْهُرٍ إِذَا خَرَجَ إِلَى صَلَاةِ الْفَجْرِ، فَيَقُولُ: " الصَّلَاةَ يَا أَهْلَ الْبَيْتِ، إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا ". وعَنْ عَبْدِ اللَّهِ بْنِ بُرَيْدَةَ، عَنْ أَبِيهِ قَالَ: كَانَ رَسُولُ اللَّهِ ﷺ يَخْطُبُنَا، إِذْ جَاءَ الْحَسَنُ وَالْحُسَيْنُ وَعَلَيْهِمَا قَمِيصَانِ أَحْمَرَانِ، يَمْشِيَانِ وَيَعْثُرَانِ، فَنَزَلَ رَسُولُ اللَّهِ ﷺ عَنِ الْمِنْبَرِ فَحَمَلَهُمَا، فَوَضَعَهُمَا بَيْنَ يَدَيْهِ، ثُمَّ قَالَ: " صَدَقَ اللَّهُ: " إِنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ " فَنَظَرْتُ إِلَى هَذَيْنَ الصَّبِيَّيْنِ يَمْشِيَانِ وَيَعْثُرَانِ، فَلَمْ أَصْبِرْ حَتَّى قَطَعْتُ حَدِيثِي وَرَفَعْتُهُمَا ". وَعَنْ يَعْلَى بْنِ مُرَّةَ، أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: " الْحَسَنُ وَالْحُسَيْنُ سِبْطَانِ مِنَ الْأَسْبَاطِ ". وَقَالَ الْإِمَامُ أَحْمَدُ بسنده عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: الْحَسَنُ وَالْحُسَيْنُ سَيِّدَا شَبَابِ أَهْلِ الْجَنَّةِ وَقَدْ قَالَ الْإِمَامُ أَحْمَدُ بسنده عَنْ أَبِي هُرَيْرَةَ قَالَ كُنَّا نُصْلِي مَعَ رَسُولِ اللَّهِ ﷺ الْعِشَاءَ، فَإِذَا سَجَدَ وَثَبَ الْحَسَنُ وَالْحُسَيْنُ عَلَى ظَهْرِهِ، فَإِذَا رَفَعَ رَأْسَهُ أَخَذَهُمَا أَخْذًا رَفِيقًا، فَيَضَعُهُمَا عَلَى الْأَرْضِ، فَإِذَا عَادَ عَادَا، حَتَّى قَضَى صَلَاتَهُ أَقْعَدَهُمَا عَلَى فَخِذَيْهِ. قَالَ: فَقُمْتُ إِلَيْهِ فَقُلْتُ: يَا رَسُولَ اللَّهِ، أَرُدُّهُمَا ؟ فَبَرَقَتْ بَرْقَةٌ فَقَالَ لَهُمَا: " الْحَقَا بِأُمِّكُمَا ". قَالَ: فَمَكَثَ ضَوْءُهَا حَتَّى دَخَلَا. وَقَالَ الْإِمَامُ أَحْمَدُ بسنده عَنْ عَلِيٍّ قَالَ: دَخَلَ عَلَيَّ رَسُولُ اللَّهِ ﷺ وَأَنَا نَائِمٌ عَلَى الْمَنَامَةِ، فَاسْتَسْقَى الْحَسَنُ أَوِ الْحُسَيْنُ، فَقَامَ رَسُولُ اللَّهِ ﷺ إِلَى شَاةٍ لَنَا بَكِئٍ فَحَلَبَهَا فَدَرَّتْ، فَجَاءَهُ الْآخَرُ فَنَحَّاهُ النَّبِيُّ ﷺ، فَقَالَتْ فَاطِمَةُ: يَا رَسُولَ اللَّهِ، كَأَنَّهُ أَحَبَّهُمَا إِلَيْكَ ؟ قَالَ: " لَا، وَلَكِنَّهُ اسْتَسْقَى قَبْلَهُ ". ثُمَّ قَالَ: " إِنِّي وَإِيَّاكِ وَهَذَيْنِ وَهَذَا الرَّاقِدَ فِي مَكَانٍ وَاحِدٍ يَوْمَ الْقِيَامَةِ ". إكرام عمر بن الخطاب للحسن والحسين ؓ وَقَدْ ثَبَتَ أَنَّ عُمَرَ بْنَ الْخَطَّابِ كَانَ يُحِبُّهُمَا وَيُكْرِمُهُمَا وَيَحْمِلُهُمَا وَيُعْطِيهِمَا فِي الدِّيوَانِ كَمَا يُعْطِي أَبَاهُمَا، وَجِيءَ مَرَّةً بِحُلَلٍ مِنَ الْيَمَنِ، فَقَسَّمَهَا بَيْنَ أَبْنَاءِ الصَّحَابَةِ، وَلَمْ يُعْطِهِمَا مِنْهَا شَيْئًا، وَقَالَ: لَيْسَ فِيهَا شَيْءٌ يَصْلُحُ لَهُمَا. ثُمَّ بَعَثَ إِلَى نَائِبِ الْيَمَنِ، فَاسْتَعْمَلَ لَهُمَا حُلَّتَيْنِ تُنَاسِبُهُمَا. وَقَالَ مُحَمَّدُ بْنُ سَعْدٍ بسنده عن الْعَيْزَارِ بْنِ حُرَيْثٍ قَالَ: بَيْنَمَا عَمْرُو بْنُ الْعَاصِ جَالِسٌ فِي ظِلِّ الْكَعْبَةِ إِذْ رَأَى الْحُسَيْنَ بْنَ عَلِيٍّ مُقْبِلًا، فَقَالَ: هَذَا أَحَبُّ أَهْلِ الْأَرْضِ إِلَى أَهْلِ السَّمَاءِ. وَقَالَ الزُّبَيْرُ بْنُ بَكَّارٍ بسنده عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ، عَنْ أَبِيهِ، أَنَّ رَسُولَ اللَّهِ ﷺ بَايَعَ الْحَسَنَ وَالْحُسَيْنَ وَعَبْدَ اللَّهِ بْنَ عَبَّاسٍ وَعَبْدَ اللَّهِ بْنَ جَعْفَرٍ، وَهُمْ صِغَارٌ لَمْ يَبْلُغُوا، وَلَمْ يُبَايِعْ صَغِيرًا إِلَّا مِنَّا. وَقَالَ مُحَمَّدُ بْنُ سَعْدٍ بسنده عَنْ عَبْدِ اللَّهِ بْنِ عُبَيْدِ بْنِ عُمَيْرٍ قَالَ: حَجَّ الْحُسَيْنُ بْنُ عَلِيٍّ خَمْسًا وَعِشْرِينَ حَجَّةً مَاشِيًا، وَنَجَائِبُهُ تُقَادُ بَيْنَ يَدَيْهِ. وَالصَّوَابُ أَنَّ ذَلِكَ إِنَّمَا هُوَ الْحَسَنُ أَخُوهُ، كَمَا حَكَاهُ الْبُخَارِيُّ. وَقَالَ الْمَدَائِنِيُّ: جَرَى بَيْنَ الْحَسَنِ وَالْحُسَيْنِ كَلَامٌ فَتَهَاجَرَا، فَلَمَّا كَانَ بَعْدَ ذَلِكَ أَقْبَلَ الْحَسَنُ إِلَى الْحُسَيْنِ، فَأَكَبَّ عَلَى رَأْسِهِ فَقَبَّلَهُ، وَقَالَ: إِنَّ الَّذِي مَنَعَنِي مِنِ ابْتِدَائِكَ بِهَذَا أَنِّي رَأَيْتُ أَنَّكَ أَحَقُّ بِالْفَضْلِ مِنِّي، فَكَرِهْتُ أَنْ أُنَازِعَكَ مَا أَنْتَ أَحَقُّ بِهِ. وَحَكَى الْأَصْمَعِيُّ بسنده أَنَّ الْحَسَنَ كَتَبَ إِلَى الْحُسَيْنِ يَعِيبُ عَلَيْهِ إِعْطَاءَ الشُّعَرَاءِ، فَقَالَ الْحُسَيْنُ: إِنَّ خَيْرَ الْمَالِ مَا وَقَى الْعِرْضَ. وَقَدْ رَوَى الطَّبَرَانِيُّ بسنده عن سُلَيْمَانُ بْنُ الْهَيْثَمِ قَالَ: كَانَ الْحُسَيْنُ بْنُ عَلِيٍّ يَطُوفُ بِالْبَيْتِ، فَأَرَادَ أَنْ يَسْتَلِمَ، فَأَوْسَعَ لَهُ النَّاسُ، وَالْفَرَزْدَقُ بْنُ غَالِبٍ يَنْظُرُ إِلَيْهِ، فَقَالَ رَجُلٌ: يَا أَبَا فِرَاسٍ، مَنْ هَذَا ؟ فَقَالَ الْفَرَزْدَقُ: هَذَا الَّذِي تَعْرِفُ الْبَطْحَاءُ وَطْأَتَهُ وَالْبَيْتُ يَعْرِفُهُ وَالْحِلُّ وَالْحَرَمُ هَذَا ابْنُ خَيْرِ عِبَادِ اللَّهِ كُلِّهِمُ هَذَا التَّقِيُّ النَّقِيُّ الطَّاهِرُ الْعَلَمُ يَكَادُ يُمْسِكُهُ عِرْفَانَ رَاحَتِهِ رُكْنُ الْحَطِيمِ إِذَا مَا جَاءَ يَسْتَلِمُ إِذَا رَأَتْهُ قُرَيْشٌ قَالَ قَائِلُهَا إِلَى مَكَارِمِ هَذَا يَنْتَهِي الْكَرَمُ يُغْضِي حَيَاءً وَيُغْضَى مِنْ مَهَابَتِهِ فَمَا يُكَلَّمُ إِلَّا حِينَ يَبْتَسِمُ فِي كَفِّهِ خَيْزُرَانٌ رِيحُهَا عَبِقٌ بِكَفِّ أَرْوَعَ فِي عِرْنِينِهِ شَمَمُ مُشْتَقَّةٌ مِنْ رَسُولِ اللَّهِ نِسْبَتُهُ طَابَتْ عَنَاصِرُهُ وَالْخِيمُ وَالشِّيَمُ لَا يَسْتَطِيعُ جَوَادٌ بُعْدَ غَايَتِهِ وَلَا يُدَانِيهِ قَوْمٌ إِنْ هُمُ كَرُمُوا أَيُّ الْعَشَائِرِ لَيْسَتْ فِي رِقَابِهِمُ لَأَوَّلِيَّةِ هَذَا أَوْ لَهُ نِعَمُ مَنْ يَعْرِفِ اللَّهَ يَعْرِفْ أَوَّلِيَّةَ ذَا فَالدِّينُ مِنْ بَيْتِ هَذَا نَالَهُ الْأُمَمُ هَكَذَا أَوْرَدَهَا الطَّبَرَانِيُّ فِي تَرْجَمَةِ الْحُسَيْنِ فِي " مُعْجَمِهِ الْكَبِيرِ " وَهُوَ غَرِيبٌ، فَإِنَّ الْمَشْهُورَ أَنَّهَا مِنْ قِيلِ الْفَرَزْدَقِ فِي عَلِيِّ بْنِ الْحُسَيْنِ، لَا فِي أَبِيهِ، وَهُوَ أَشْبَهُ ; فَإِنَّ الْفَرَزْدَقَ لَمْ يَرَ الْحُسَيْنَ إِلَّا وَهُوَ مُقْبِلٌ إِلَى الْحَجِّ وَالْحُسَيْنُ ذَاهِبٌ إِلَى الْعِرَاقِ، فَسَأَلَ الْحُسَيْنُ الْفَرَزْدَقَ عَنِ النَّاسِ، فَذَكَرَ لَهُ مَا تَقَدَّمَ، ثُمَّ إِنَّ الْحُسَيْنَ قُتِلَ بَعْدَ مُفَارَقَتِهِ لَهُ بِأَيَّامٍ يَسِيرَةٍ، فَمَتَى رَآهُ يَطُوفُ بِالْبَيْتِ ؟ ! وَاللَّهُ أَعْلَمُ. وَرَوَى هِشَامٌ، عَنْ عَوَانَةَ قَالَ: قَالَ عُبَيْدُ اللَّهِ بْنُ زِيَادٍ لِعُمَرَ بْنِ سَعْدٍ: أَيْنَ الْكِتَابُ الَّذِي كَتَبْتُهُ إِلَيْكَ فِي قَتْلِ الْحُسَيْنِ ؟ فَقَالَ: مَضَيْتُ لَأَمْرِكَ وَضَاعَ الْكِتَابُ. فَقَالَ لَهُ ابْنُ زِيَادٍ: لَتَجِيئَنَّ بِهِ. قَالَ: ضَاعَ. قَالَ: وَاللَّهِ لَتَجِيئَنَّ بِهِ. قَالَ: تُرِكَ وَاللَّهِ يُقْرَأُ عَلَى عَجَائِزِ قُرَيْشٍ أَعْتَذِرُ إِلَيْهِنَّ بِالْمَدِينَةِ، أَمَا وَاللَّهِ لَقَدْ نَصَحْتُكَ فِي حُسَيْنٍ نَصِيحَةً لَوْ نَصَحْتُهَا أَبِي سَعْدَ بْنَ أَبِي وَقَّاصٍ لَكُنْتُ قَدْ أَدَّيْتُ حَقَّهُ. فَقَالَ عُثْمَانُ بْنُ زِيَادٍ أَخُو عُبَيْدِ اللَّهِ: صَدَقَ عُمَرُ وَاللَّهِ، وَلَوَدِدْتُ وَاللَّهِ أَنَّهُ لَيْسَ مِنْ بَنِي زِيَادٍ رَجُلٌ إِلَّا وَفَى أَنْفِهِ خِزَامَةٌ إِلَى يَوْمِ الْقِيَامَةِ وَأَنَّ حُسَيْنًا لَمْ يُقْتَلْ. قَالَ: فَوَاللَّهِ مَا أَنْكَرَ ذَلِكَ عَلَيْهِ عُبَيْدُ اللَّهِ.
✧ He is al-Ḥusayn b. ʿAlī b. Abī Ṭālib b. ʿAbd al-Muṭṭalib b. Hāshim, Abū ʿAbd Allāh al-Qurashī al-Hāshimī, the martyr grandson at Karbalāʾ, the son of the daughter of the Messenger of Allah ﷺ, Fāṭimah al-Zahrāʾ, and his fragrant basil from this world. He was born after his brother al-Ḥasan, and the birth of al-Ḥasan was in the year three of the Hijrah. Some said: There was only one purity period between them, and the duration of pregnancy. He was born on the fifth night of Shaʿbān in the year four. Qatādah said: Al-Ḥusayn was born six years, five months and a half after the calendar, and he was killed on Friday, the day of ʿĀshūrāʾ, in Muḥarram of the year sixty-one, at the age of fifty-four years, six months and a half, ؓ. It has been narrated from the Prophet ﷺ that he chewed a date for him, spat in his mouth, prayed for him, and named him Ḥusayn. His father had previously named him Ḥarb, and it is said Jaʿfar, and it is said that he named him on the seventh day and performed the ʿaqīqah for him. From ʿAlī, ؓ, he said: Al-Ḥasan is more like the Messenger of Allah ﷺ from the chest to the head, and al-Ḥusayn is more like him in what is below that. Al-Zubayr b. Bakkār said: Muḥammad b. al-Ḍaḥḥāk al-Ḥizāmī narrated to me, saying: The face of al-Ḥasan resembled the face of the Messenger of Allah ﷺ, and the body of al-Ḥusayn resembled the body of the Messenger of Allah ﷺ. Sufyān said: I said to ʿUbayd Allāh b. Abī Yazīd: Did you see al-Ḥusayn? He said: Yes, with black hair on his head and beard except for some hairs here in the front of his beard, and I do not know if he dyed and left that place in imitation of the Messenger of Allah ﷺ, or if no other part had turned grey. Ibn Jurayj said: I heard ʿUmar b. ʿAṭāʾ say: I saw al-Ḥusayn b. ʿAlī dyeing with woad (wasmah). As for him, he was then sixty years old, and his head and beard were intensely black. Al-Ḥusayn's contemporaneity with the Prophet ﷺ: Al-Ḥusayn lived during the Prophet's ﷺ lifetime for five years or so, and narrated hadiths from him. Muslim b. al-Ḥajjāj said: He had the vision of the Prophet ﷺ (i.e., saw him). Ṣāliḥ b. Aḥmad b. Ḥanbal narrated from his father that he said about al-Ḥasan b. ʿAlī: He is a trustworthy tābiʿī. This is strange, but it is more fitting to say about al-Ḥusayn that he is a tābiʿī by first priority. The intended point is that al-Ḥusayn was contemporary with the Messenger of Allah ﷺ and accompanied him until he died, being pleased with him, but he was young. Then al-Ṣiddīq honored and revered him, as did ʿUmar and ʿUthmān. He accompanied his father and narrated from him, and was with him in all his battles at al-Jamal and Ṣiffīn. He was greatly revered and respected, and he remained obedient to his father until he was killed. When the caliphate passed to his brother, and he wanted to make peace with Muʿāwiyah, that was hard for him, and he did not approve of his brother's opinion on that; rather, he urged him to fight the people of Syria. His brother said to him: By Allah, I have considered imprisoning you in a house and locking its door upon you until I finish this matter, then release you. When al-Ḥusayn saw that, he fell silent and submitted. Muʿāwiyah's honoring of al-Ḥasan and al-Ḥusayn during his caliphate: When the caliphate was settled for Muʿāwiyah, al-Ḥusayn would visit him along with his brother al-Ḥasan. Muʿāwiyah would honor them with great honor, and would say to them: Welcome and greetings, and he would give them generous gifts. One day he gave them two hundred thousand, and said: Take it, and I am the son of Hind. By Allah, no one before me or after me will give you such. Al-Ḥusayn said: By Allah, neither you nor anyone before you or after you will ever give two men better than us. When al-Ḥasan died, al-Ḥusayn would come to Muʿāwiyah every year, and he would give him gifts and honor him. He was among the army that raided Constantinople with Muʿāwiyah's son Yazīd in the year fifty-one. The virtues of al-Ḥusayn ؓ: Al-Bukhārī narrated with his chain from Ibn Abī Naʿm, who said: I heard ʿAbd Allāh b. ʿUmar when a man from Iraq asked him about a muḥrim killing a fly, and he said: The people of Iraq ask about killing a fly while they have killed the son of the daughter of the Messenger of Allah ﷺ! And the Messenger of Allah ﷺ said: "They are my two fragrant basils from this world." Imām Aḥmad narrated with his chain from Abū Hurayrah, who said: The Messenger of Allah ﷺ said: "Whoever loves them has loved me, and whoever hates them has hated me," meaning Ḥasan and Ḥusayn. Imām Aḥmad narrated with his chain from Abū Hurayrah, who said: The Prophet ﷺ looked at ʿAlī, al-Ḥasan, al-Ḥusayn, and Fāṭimah and said: "I am at war with whoever makes war with you, and at peace with whoever makes peace with you." These two are unique to Imām Aḥmad. With his chain from Abū Hurayrah, who said: The Messenger of Allah ﷺ came out to us with Ḥasan and Ḥusayn, this one on one shoulder and this one on the other, kissing this one once and that one once, until he reached us. A man said to him: O Messenger of Allah, by Allah, you love them. He said: "Whoever loves them has loved me, and whoever hates them has hated me." Unique to Aḥmad. Al-Ḥāfiẓ Abū Yaʿlā al-Mawṣilī narrated with his chain from Anas b. Mālik, 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." He said: And he would say: "Call my two sons to me," and he would smell them and hold them close to him. Imām Aḥmad narrated with his chain from Anas that the Messenger of Allah ﷺ would pass by Fāṭimah's house for six months when he went out for the dawn prayer, and would say: "The prayer, O people of the house. Allah only desires to remove impurity from you, O people of the house, and purify you thoroughly." From ʿAbd Allāh b. Buraydah, from his father, who said: The Messenger of Allah ﷺ was delivering a sermon to us when al-Ḥasan and al-Ḥusayn came wearing two red shirts, walking and stumbling. The Messenger of Allah ﷺ descended from the pulpit, carried them, and placed them before him. Then he said: "Allah has spoken the truth: 'Your wealth and your children are only a trial.' I looked at these two boys walking and stumbling, and I could not bear it until I cut off my speech and lifted them up." From Yaʿlā b. Murrah, that the Messenger of Allah ﷺ said: "Al-Ḥasan and al-Ḥusayn are two grandsons of the tribes." Imām Aḥmad narrated with his chain from Abū Saʿīd al-Khudrī, who said: The Messenger of Allah ﷺ said: "Al-Ḥasan and al-Ḥusayn are the masters of the youth of Paradise." Imām Aḥmad narrated with his chain from Abū Hurayrah, who said: We were praying the evening prayer with the Messenger of Allah ﷺ, and when he prostrated, al-Ḥasan and al-Ḥusayn would jump on his back. When he raised his head, he would take them gently and place them on the ground. When he prostrated again, they did it again, until he finished his prayer, and then he seated them on his thighs. He said: I got up to him and said: O Messenger of Allah, should I send them back? A flash of lightning flashed, and he said to them: "Go to your mother." He said: Its light lingered until they entered. Imām Aḥmad narrated with his chain from ʿAlī, who said: The Messenger of Allah ﷺ came to me while I was sleeping on the bed, and al-Ḥasan or al-Ḥusayn asked for water. The Messenger of Allah ﷺ went to a sheep of ours that had little milk, and milked it, and it flowed generously. Then the other one came, and the Prophet ﷺ moved him aside. Fāṭimah said: O Messenger of Allah, it is as if he is more beloved to you than the other? He said: "No, but he asked for water first." Then he said: "I, you, these two, and this sleeping one will be in one place on the Day of Resurrection." ʿUmar b. al-Khaṭṭāb's honoring of al-Ḥasan and al-Ḥusayn ؓ: It has been established that ʿUmar b. al-Khaṭṭāb loved them and honored them, carried them, and gave them from the dīwān as he gave their father. Once fine garments were brought from Yemen, and he distributed them among the sons of the companions, but gave them nothing from them, and said: There is nothing in them that suits them. Then he sent to the governor of Yemen, and had two suits made for them that fitted them. Muḥammad b. Saʿd narrated with his chain from al-ʿAyzār b. Ḥurayth, who said: While ʿAmr b. al-ʿĀṣ was sitting in the shade of the Kaʿbah, he saw al-Ḥusayn b. ʿAlī approaching, and said: This is the most beloved of the people of the earth to the people of heaven. Al-Zubayr b. Bakkār narrated with his chain from Jaʿfar b. Muḥammad, from his father, that the Messenger of Allah ﷺ accepted the pledge of allegiance from al-Ḥasan, al-Ḥusayn, ʿAbd Allāh b. ʿAbbās, and ʿAbd Allāh b. Jaʿfar while they were young and had not reached puberty, and he did not accept the pledge of allegiance from any minor except from us. Muḥammad b. Saʿd narrated with his chain from ʿAbd Allāh b. ʿUbayd b. ʿUmayr, who said: Al-Ḥusayn b. ʿAlī performed twenty-five pilgrimages on foot, while his fine camels were led before him. The correct view is that this was his brother al-Ḥasan, as al-Bukhārī reported. Al-Madāʾinī said: Some words occurred between al-Ḥasan and al-Ḥusayn, and they broke off relations. After that, al-Ḥasan came to al-Ḥusayn, bent over his head and kissed him, and said: What prevented me from beginning with you with this was that I saw you as more deserving of excellence than me, and I disliked to dispute with you over what you are more deserving of. Al-Aṣmaʿī narrated with his chain that al-Ḥasan wrote to al-Ḥusayn criticizing him for giving to poets, and al-Ḥusayn said: The best wealth is that which protects one's honor. Al-Ṭabarānī narrated with his chain from Sulaymān b. al-Haytham, who said: Al-Ḥusayn b. ʿAlī was circumambulating the House, and he wanted to touch the corner, so the people made way for him. Al-Farazdaq b. Ghālib was watching him, and a man said: O Abū Firās, who is this? Al-Farazdaq said: This is he whose footsteps the valley knows, And the House knows him, and the sanctuary and the sacred precinct. This is the son of the best of all Allah's servants, This is the pious, pure, immaculate, the noble. The corner of the Ḥaṭīm almost recognizes his palm When he comes to touch it. When Quraysh see him, one of them says: To the noble qualities of this one does generosity end. He lowers his gaze out of modesty, and others lower theirs out of awe of him, And he is not spoken to except when he smiles. In his hand is a cane whose scent is fragrant, In the hand of a striking man in whose nose there is loftiness. His lineage is derived from the Messenger of Allah, His elements are good, and his nature and character. No generous man can surpass his limit, And no people can equal him, however generous they are. Which clans do not have upon their necks Obligations to this one's precedence, or favors from him? Whoever knows Allah knows the precedence of this one, For religion from the house of this one has reached the nations. Thus al-Ṭabarānī cited these verses in the biography of al-Ḥusayn in his "Muʿjam al-Kabīr," and it is strange, for the well-known view is that they were said by al-Farazdaq about ʿAlī b. al-Ḥusayn, not about his father, and that is more likely. For al-Farazdaq did not see al-Ḥusayn except when he was going to the pilgrimage while al-Ḥusayn was going to Iraq. Al-Ḥusayn asked al-Farazdaq about the people, and he told him what has been mentioned above. Then al-Ḥusayn was killed a few days after leaving him, so when did he see him circumambulating the House? Allah knows best. Hishām narrated from ʿAwānah, who said: ʿUbayd Allāh b. Ziyād said to ʿUmar b. Saʿd: Where is the letter I wrote to you about killing al-Ḥusayn? He said: I carried out your order, and the letter was lost. Ibn Ziyād said to him: You must bring it. He said: It is lost. He said: By Allah, you must bring it. He said: It was left, by Allah, to be read to the old women of Quraysh while excusing myself to them in Madinah. By Allah, I gave you sincere advice about Ḥusayn, advice that if I had given to my father Saʿd b. Abī Waqqāṣ, I would have fulfilled his right. ʿUthmān b. Ziyād, the brother of ʿUbayd Allāh, said: ʿUmar has spoken the truth, by Allah, and I would wish, by Allah, that there were no man among the Banū Ziyād but that a nose ring were threaded through his nose until the Day of Resurrection, and that Ḥusayn had not been killed. He said: By Allah, ʿUbayd Allāh did not object to that.
Tarikh (al-Tabari) 2216No grade recorded
ذِكْرِ شَيْءٍ مِنْ أَشْعَارِهِ الَّتِي رُوِيَتْ عَنْهُ فَمِنْ ذَلِكَ مَا أَنْشَدَهُ أَبُو بَكْرِ بْنُ كَامِلٍ، عَنْ عَبْدِ اللَّهِ بْنِ إِبْرَاهِيمَ، وَذَكَرَ أَنَّهُ لَلْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ، ؓ: اغْنَ عَنِ الْمَخْلُوقِ بِالْخَالِقِ تَغْنَ عَنِ الْكَاذِبِ وَالصَّادِقِ وَاسْتَرْزِقِ الرَّحْمَنَ مِنْ فَضْلِهِ فَلَيْسَ غَيْرَ اللَّهِ مِنْ رَازِقٍ مَنْ ظَنَّ أَنَّ النَّاسَ يُغْنُونَهُ فَلَيْسَ بِالرَّحْمَنِ بِالْوَاثِقِ أَوْ ظَنَّ أَنَّ الْمَالَ مِنْ كَسْبِهِ زَلَّتْ بِهِ النَّعْلَانِ مِنْ حَالِقٍ وَعَنِ الْأَعْمَشِ أَنَّ الْحُسَيْنَ بْنَ عَلِيٍّ قَالَ: كُلَّمَا زِيدَ صَاحِبُ الْمَالِ مَالًا زِيدَ فِي هَمِّهِ وَفِي الِاشْتِغَالِ قَدْ عَرَفْنَاكِ يَا مُنَغِّصَةَ الْعَيْ شِ وَيَا دَارَ كُلِّ فَانٍ وَبَالِ لَيْسَ يَصْفُوَا لِزَاهِدٍ طَلَبُ الزُّهْ دِ إِذَا كَانَ مُثْقَلًا بِالْعِيَالِ من شعر الحسين في زيارته مقابر الشهداء بالبقيع وَعَنْ إِسْحَاقَ بْنِ إِبْرَاهِيمَ قَالَ: بَلَغَنِي أَنَّ الْحُسَيْنَ زَارَ مَقَابِرَ الشُّهَدَاءِ بِالْبَقِيعِ فَقَالَ: نَادَيْتُ سُكَّانَ الْقُبُورِ فَأَسْكَتُوا وَأَجَابَنِي عَنْ صَمْتِهِمْ نَدْبُ الْجُثَى قَالَتْ أَتَدْرِي مَا صَنَعْتُ بِسَاكِنِيَّ مَزَّقْتُ أَلْحُمَهُمْ وَخَرَّقْتُ الْكُسَا وَحَشَوْتُ أَعْيُنَهُمْ تُرَابًا بَعْدَ مَا كَانَتْ تَأَذَّى بِالْيَسِيرِ مِنَ الْقَذَى أَمَّا الْعِظَامُ فَإِنَّنِي مَزَّقْتُهَا حَتَّى تَبَايَنَتِ الْمَفَاصِلُ وَالشَّوَى قَطَّعْتُ ذَا مِنْ ذَا وَمِنْ هَذَا كَذَا فَتَرَكْتُهَا رِمَمًا يَطُولُ بِهَا الْبِلَى وَأَنْشَدَ بَعْضُهُمْ لَلْحُسَيْنِ، ؓ أَيْضًا: لَئِنْ كَانَتِ الدُّنْيَا تُعَدُّ نَفِيسَةً فَدَارُ ثَوَابِ اللَّهِ أَعَلَى وَأَنْبَلُ وَإِنْ كَانَتِ الْأَبْدَانُ لَلْمَوْتِ أُنْشِئَتْ فَقَتْلُ سَبِيلِ اللَّهِ بِالسَّيْفِ أَفْضَلُ وَإِنْ كَانَتِ الْأَرْزَاقُ شَيْئًا مُقَدَّرًا فَقِلَّةُ سَعْيِ الْمَرْءِ فِي الْكَسْبِ أَجْمَلُ وَإِنْ كَانَتِ الْأَمْوَالُ لَلتَّرْكِ جُمِّعَتْ فَمَا بَالُ مَتْرُوكٍ بِهِ الْمَرْءُ يَبْخَلُ شعر الحسين في امرأته الرباب بنت أنيف وَمِمَّا أَنْشَدَ الزُّبَيْرُ بْنُ بَكَّارٍ مِنْ شِعْرِهِ فِي امْرَأَتِهِ الرَّبَابِ بِنْتِ أُنَيْفٍ، وَيُقَالُ: بِنْتُ امْرِئِ الْقَيْسِ بْنِ عَدِيِّ بْنِ أَوْسٍ الْكَلْبِيِّ، أُمِّ ابْنَتِهِ سُكَيْنَةَ بِنْتِ الْحُسَيْنِ لَعَمْرُكَ إِنَّنِي لَأُحِبُّ دَارًا تَحُلُّ بِهَا سُكَيْنَةُ وَالرَّبَابُ أُحِبُّهُمَا وَأَبْذُلُ جُلَّ مَالِي وَلَيْسَ لِلَائِمِي فِيهَا عِتَابُ وَلَسْتُ لَهُمْ وَإِنْ عَتَبُوا مُطِيعًا حَيَاتِيَ أَوْ يُغَيِّبَنِي التُّرَابُ وَقَدْ أَسْلَمَ أَبُوهَا عَلَى يَدَيْ عُمَرَ بْنِ الْخَطَّابِ، وَأَمَّرَهُ عُمَرُ عَلَى قَوْمِهِ، فَلَمَّا خَرَجَ مِنْ عِنْدِهِ خَطَبَ إِلَيْهِ عَلِيُّ بْنُ أَبِي طَالِبٍ أَنْ يُزَوِّجَ ابْنَهُ الْحَسَنَ أَوِ الْحُسَيْنَ مِنْ بَنَاتِهِ، فَزَوَّجَ الْحَسَنَ ابْنَتَهُ سَلْمَى، وَالْحُسَيْنَ ابْنَتَهُ الرَّبَابَ، وَزَوَّجَ عَلِيًّا ابْنَتَهُ الثَّالِثَةَ، وَهِيَ الْمُحَيَّاةُ بِنْتُ امْرِئِ الْقَيْسِ فِي سَاعَةٍ وَاحِدَةٍ، فَأَحَبَّ الْحُسَيْنُ زَوْجَتَهُ الرَّبَابَ حُبًّا شَدِيدًا، وَكَانَ بِهَا مُعْجَبًا، يَقُولُ فِيهَا الشِّعْرَ، وَلَمَّا قُتِلَ بِكَرْبَلَاءَ كَانَتْ مَعَهُ، فَوَجَدَتْ عَلَيْهِ وَجْدًا شَدِيدًا، وَذُكِرَ أَنَّهَا أَقَامَتْ عَلَى قَبْرِهِ سَنَةً، ثُمَّ انْصَرَفَتْ وَهِيَ تَقُولُ: إِلَى الْحَوْلِ ثُمَّ اسْمُ السَّلَامِ عَلَيْكُمَا وَمَنْ يَبْكِ حَوْلًا كَامِلًا فَقَدِ اعْتَذَرْ وَقَدْ خَطَبَهَا بَعْدَهُ خَلْقٌ كَثِيرٌ مِنْ أَشْرَافِ قُرَيْشٍ، فَقَالَتْ: مَا كُنْتُ لِأَتَّخِذَ حَمًى بَعْدَ رَسُولِ اللَّهِ ﷺ، وَوَاللَّهِ لَا يُؤْوِينِي وَرَجُلًا بَعْدَ الْحُسَيْنِ سَقْفٌ أَبَدًا. وَلَمْ تَزَلْ عَلَيْهِ كَمِدَةً حَتَّى مَاتَتْ، وَيُقَالُ: إِنَّهَا إِنَّمَا عَاشَتْ بَعْدَهُ أَيَّامًا يَسِيرَةً. فَاللَّهُ أَعْلَمُ. وَابْنَتُهَا سُكَيْنَةُ بِنْتُ الْحُسَيْنِ كَانَتْ مِنْ أَجْمَلِ النِّسَاءِ، حَتَّى إِنَّهُ لَمْ يَكُنْ فِي زَمَانِهَا أَحْسَنُ مِنْهَا. فَاللَّهُ أَعْلَمُ. شعر عُبَيْدَ اللَّهِ بْنَ الْحُرِّ بْنِ يَزِيدَ في الحسين وَرَوَى أَبُو مِخْنَفٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ جُنْدُبٍ أَنَّ عُبَيْدَ اللَّهِ بْنَ زِيَادٍ بَعْدَ مَقْتَلِ الْحُسَيْنِ تَفَقَّدَ أَشْرَافَ أَهْلِ الْكُوفَةِ، فَلَمْ يَرَ عُبَيْدَ اللَّهِ بْنَ الْحُرِّ بْنِ يَزِيدَ، فَتَطَلَّبَهُ حَتَّى جَاءَهُ بَعْدَ أَيَّامٍ فَقَالَ: أَيْنَ كُنْتَ يَابْنَ الْحُرِّ ؟ قَالَ: كُنْتُ مَرِيضًا. قَالَ: مَرِيضُ الْقَلْبِ أَمْ مَرِيضُ الْبَدَنِ ؟ قَالَ: أَمَّا قَلْبِي فَلَمْ يَمْرَضْ، وَأَمَّا بَدَنِي فَقَدْ مَنَّ اللَّهُ عَلَيْهِ بِالْعَافِيَةِ. فَقَالَ لَهُ ابْنُ زِيَادٍ: كَذَبْتَ، وَلَكِنَّكَ كُنْتَ مَعَ عَدُوِّنَا. قَالَ: لَوْ كُنْتُ مَعَ عَدُوِّكَ لَمْ يَخْفَ مَكَانُ مِثْلِي، وَلَكَانَ النَّاسُ شَاهَدُوا ذَلِكَ. قَالَ: وَغَفَلَ عَنْهُ ابْنُ زِيَادٍ غَفْلَةً، فَخَرَجَ ابْنُ الْحُرِّ، فَقَعَدَ عَلَى فَرَسِهِ، ثُمَّ قَالَ: أَبْلِغُوهُ أَنِّي لَا آتِيهِ وَاللَّهِ طَائِعًا. فَقَالَ ابْنُ زِيَادٍ: أَيْنَ ابْنُ الْحُرِّ ؟ قَالُوا: خَرَجَ. فَقَالَ: عَلَيَّ بِهِ. فَخَرَجَ الشُّرَطُ فِي طَلَبِهِ، فَأَسْمَعَهُمْ غَلِيظَ مَا يَكْرَهُونَ، وَتَرَضَّى عَنِ الْحُسَيْنِ وَأَخِيهِ وَأَبِيهِ، ثُمَّ أَسْمَعَهُمْ فِي ابْنِ زِيَادٍ غَلِيظًا مِنَ الْقَوْلِ، ثُمَّ امْتَنَعَ مِنْهُمْ، وَقَالَ فِي الْحُسَيْنِ وَأَصْحَابِهِ شِعْرًا: يَقُولُ أَمِيرٌ غَادِرٌ حَقُّ غَادِرٍ أَلَا كُنْتَ قَاتَلْتَ الشَّهِيدَ ابْنَ فَاطِمَهْ فَيَا نَدَمِي أَنْ لَا أَكُونَ نَصَرْتُهُ أَلَا كُلُّ نَفْسٍ لَا تُسَدِّدُ نَادِمَهْ وَإِنِّي لِأَنِّي لَمْ أَكُنْ مِنْ حُمَاتِهِ لَذُو حَسْرَةٍ مَا إِنْ تُفَارِقُ لَازِمَهْ سَقَى اللَّهُ أَرْوَاحَ الَّذِينَ تَأَزَّرُوا عَلَى نَصْرِهِ سَقْيًا مِنَ الْغَيْثِ دَائِمَهْ وَقَفْتُ عَلَى أَجْدَاثِهِمْ وَمَجَالِهِمْ فَكَادَ الْحَشَا يَنْفَضُّ وَالْعَيْنُ سَاجِمَهْ لَعَمْرِي لَقَدْ كَانُوا مَصَالِيتَ فِي الْوَغَى سِرَاعًا إِلَى الْهَيْجَا حُمَاةً خَضَارِمَهْ تَآسَوْا عَلَى نَصْرِ ابْنِ بِنْتِ نَبِيِّهِمْ بِأَسْيَافِهِمْ آسَادَ غِيلٍ ضَرَاغِمَهْ فَإِنْ يُقْتَلُوا فَكُلُّ نَفْسٍ تَقِيَّةٍ عَلَى الْأَرْضِ قَدْ أَضْحَتْ لَذَلِكَ وَاجِمَهْ وَمَا إِنْ رَأَى الرَّاءُونَ أَفْضَلَ مِنْهُمُ لَدَى الْمَوْتِ سَادَاتٍ وَزَهْرًا قَمَاقِمَهْ أَتَقْتُلُهُمْ ظُلْمًا وَتَرْجُو وِدَادَنَا فَدَعْ خُطَّةً لَيْسَتْ لَنَا بِمُلَائِمَهْ لَعَمْرِي لَقَدْ رَاغَمْتُمُونَا بِقَتْلِهِمْ فَكَمْ نَاقِمٍ مِنَّا عَلَيْكُمْ وَنَاقِمَهْ أَهُمُّ مِرَارًا أَنْ أَسِيرَ بِجَحْفَلٍ إِلَى فِئَةٍ زَاغَتْ عَنِ الْحَقِّ ظَالِمَهْ فَيَا بْنَ زِيَادٍ اسْتَعَدَّ لِحَرْبِنَا وَمَوْقِفِ ضَنْكٍ يَقْصِمُ الظَّهْرَ قَاصِمَهْ رثاء سليمان ابن قتة للحسين ؓ وَقَالَ الزُّبَيْرُ بْنُ بَكَّارٍ: قَالَ سُلَيْمَانُ ابْنُ قَتَّةَ يَرْثِي الْحُسَيْنَ، ؓ: وَإِنَّ قَتِيلَ الطَّفِّ مِنْ آلِ هَاشِمٍ أَذَلَّ رِقَابًا مِنْ قُرَيْشٍ فَذَلَّتِ فَإِنْ تُتْبِعُوهُ عَائِذَ الْبَيْتِ تُصْبِحُوا كَعَادٍ تَعَمَّتْ عَنْ هُدَاهَا فَضَلَّتِ مَرَرْتُ عَلَى أَبْيَاتِ آلِ مُحَمَّدٍ فَأَلْفَيْتُهَا أَمْثَالَهَا حَيْثُ حَلَّتِ وَكَانُوا لَنَا غُنْمًا فَعَادُوا رَزِيَّةً لَقَدْ عَظُمَتْ تِلْكَ الرَّزَايَا وَجَلَّتِ فَلَا يُبْعِدُ اللَّهُ الدِّيَارَ وَأَهْلَهَا وَإِنْ أَصْبَحَتْ مِنْهُمْ بِرَغْمِي تَخَلَّتِ إِذَا افْتَقَرَتْ قَيْسٌ جَبَرْنَا فَقِيرَهَا وَتَقْتُلُنَا قَيْسٌ إِذَا النَّعْلُ زَلَّتِ وَعِنْدَ غَنِيٍّ قَطْرَةٌ مِنْ دِمَائِنَا سَنَجْزِيهِمْ يَوْمًا بِهَا حَيْثُ حَلَّتِ أَلَمْ تَرَ أَنَّ الْأَرْضَ أَضْحَتْ مَرِيضَةً لِقَتْلِ حُسَيْنٍ وَالْبِلَادَ اقْشَعَرَّتِ تَيْمُ مُرَّةَ ( [ وَقَالَ ]... التَّيْمِيُّ تَيْمُ مُرَّةَ يَرْثِي الْحُسَيْنَ وَأَهْلَهُ وَكَانَ مُنْقَطِعًا إِلَى بَنِي [ هَاشِمٍ ]: مَرَرْتُ عَلَى أَبْيَاتِ آلِ مُحَمَّدٍ فَلَمْ أَرَهَا أَمْثَالَهَا يَوْمَ حَلَّتِ فَلَا يُبْعِدِ اللَّهُ الدِّيَارَ وَأَهْلَهَا وَإِنْ أَصْبَحَتْ مِنْ أَهِلِهَا قَدْ تَخَلَّتِ وَإِنَّ قَتِيلَ الطُّفِّ مِنْ آلِ هَاشِمٍ أَذَلَّ رِقَابَ الْمُسْلِمِينَ فَذَلَّتِ وَكَانُوا رَجَاءً ثُمَّ أَضْحَوْا رَزِيَّةً لَقَدْ عَظُمَتْ تِلْكَ الرَّزَايَا وَجَلَّتِ وَعِنْدَ غَنِيٍّ قَطْرَةٌ مِنْ دِمَائِنَا سَنَجْزِيهِمْ يَوْمًا بِهَا حَيْثُ حَلَّتِ إِذَا افْتَقَرَتْ قَيْسٌ جَبَرْنَا فَقِيرَهَا تُقَتِّلُنَا قَيْسٌ إِذَا النَّعْلُ زِلَّتِ )
✧ Mention of some of his poetry that has been narrated from him Among that is what Abū Bakr b. Kāmil recited, on the authority of ʿAbd Allāh b. Ibrāhīm, and he mentioned that it was by al-Ḥusayn b. ʿAlī b. Abī Ṭālib, ؓ: Be free of need from the creature by means of the Creator, you will be free of need from the liar and the truthful; and seek provision from the Most Merciful out of His bounty, for there is no provider other than God. Whoever thinks that people can make him self-sufficient is not trusting in the Most Merciful; or thinks that wealth comes from his own earning, the two sandals have caused him to slip from a mountain top. And from al-Aʿmash that al-Ḥusayn b. ʿAlī said: Whenever the possessor of wealth is increased in wealth, he is increased in anxiety and in preoccupation. We have come to know you, O spoiler of life, O abode of every perishing and affliction. The seeking of asceticism is not pure for an ascetic when he is burdened with dependents. Poetry of al-Ḥusayn in his visit to the graves of the martyrs in al-Baqīʿ. And from Isḥāq b. Ibrāhīm who said: It reached me that al-Ḥusayn visited the graves of the martyrs in al-Baqīʿ and said: I called out to the inhabitants of the graves, but they were silent, and the wailing over the fallen answered me on their behalf by its silence. It said: Do you know what I have done to my inhabitants? I tore their flesh and rent their shrouds, and filled their eyes with dust after they had been harmed by the slightest speck. As for the bones, I have shattered them until the joints and the limbs fell apart. I severed this from that and from this like that, and left them as decayed remnants over which wasting away lingers. And some of them recited also for al-Ḥusayn, ؓ: If this world is deemed precious, then the abode of God's reward is higher and nobler. And if bodies were created for death, then being killed in the path of God by the sword is more excellent. And if provisions are something predestined, then the scarcity of a man's striving in earning is more beautiful. And if wealth is amassed only to be left behind, then why does a man begrudge what is left behind? Poetry of al-Ḥusayn about his wife al-Rabāb bt. Unayf. And among what al-Zubayr b. Bakkār recited from his poetry about his wife al-Rabāb bt. Unayf, and it is said: daughter of Imruʾ al-Qays b. ʿAdī b. Aws al-Kalbī, the mother of his daughter Sukayna bt. al-Ḥusayn: By your life, I indeed love a dwelling in which Sukayna and al-Rabāb abide. I love them both and give most of my wealth, and there is no reproach for the one who blames me concerning them. I will not obey them, even if they blame me, for my lifetime or until dust hides me away. Her father had embraced Islam at the hands of ʿUmar b. al-Khaṭṭāb, and ʿUmar appointed him over his people. When he left his presence, ʿAlī b. Abī Ṭālib asked him to marry his son al-Ḥasan or al-Ḥusayn to one of his daughters, so he married al-Ḥasan to his daughter Salmā, and al-Ḥusayn to his daughter al-Rabāb, and he married ʿAlī to his third daughter, who was al-Muḥayyā bt. Imruʾ al-Qays, all in a single hour. Al-Ḥusayn loved his wife al-Rabāb with intense love and was infatuated with her, composing poetry about her. When he was killed at Karbalāʾ, she was with him and grieved for him with deep grief. It is mentioned that she stayed at his grave for a year, then departed, saying: Until the year's end, then the name of peace be upon you both; and whoever weeps a full year has offered excuse. After him, many noblemen of Quraysh proposed to her, but she said: I would never take a father-in-law after the Messenger of God ﷺ, and by God, no roof shall ever shelter me together with a man after al-Ḥusayn. She remained in grief over him until she died. It is said that she lived only a few days after him; God knows best. Her daughter Sukayna bt. al-Ḥusayn was among the most beautiful of women, such that there was none more beautiful than her in her time; God knows best. Poetry of ʿUbayd Allāh b. al-Ḥurr b. Yazīd about al-Ḥusayn. Abū Mikhnaf narrated from ʿAbd al-Raḥmān b. Jundub that after the killing of al-Ḥusayn, ʿUbayd Allāh b. Ziyād looked for the nobles of the people of Kufa and did not see ʿUbayd Allāh b. al-Ḥurr b. Yazīd. He sought him until he came to him after some days and said: Where were you, O Ibn al-Ḥurr? He said: I was ill. He said: Ill of heart or ill of body? He said: As for my heart, it has not fallen ill, and as for my body, God has bestowed health upon it. Ibn Ziyād said to him: You lie. Rather, you were with our enemy. He said: Had I been with your enemy, the whereabouts of someone like me would not have been hidden, and the people would have witnessed that. He said: Ibn Ziyād was distracted from him for a moment, so Ibn al-Ḥurr went out, mounted his horse, and said: Tell him that, by God, I will not come to him willingly. Ibn Ziyād said: Where is Ibn al-Ḥurr? They said: He has gone out. He said: Bring him to me. The police went out in pursuit of him, and he made them hear harsh words they disliked, and he expressed approval of al-Ḥusayn, his brother, and his father, then he made them hear harsh words about Ibn Ziyād, then he held them off, and he said poetry about al-Ḥusayn and his companions: A treacherous commander, the right of a traitor, says: Would that you had fought the martyr, son of Fāṭima. O my regret that I was not one of those who helped him; alas, every soul that does not act rightly is regretful. Indeed, because I was not among his defenders, I am possessed of a grief that never leaves me, clinging. May God water the souls of those who girded themselves to help him with a lasting rain from the clouds. I stood over their graves and their gathering places, and my very core nearly burst apart while my eye poured forth tears. By my life, they were fierce warriors in battle, swift to the fray, defenders, generous chiefs. They shared together in supporting the son of the daughter of their Prophet with their swords, lions of the thicket, fierce ones. If they were killed, then every pious soul on earth has become silent and sorrowful because of that. The onlookers never saw any better than them at death, lords and shining nobles. Would you kill them unjustly and hope for our friendship? Abandon a plan that is not suitable for us. By my life, you have angered us by killing them, so how many of us are enraged at you, and how many are avengers. I have resolved many times to march with an army against a faction that strayed from the truth, wrongdoers. So, O Ibn Ziyād, prepare for our war and for a narrow stand that breaks the back, a crushing one. Elegy of Sulaymān Ibn Qitta for al-Ḥusayn ؓ. Al-Zubayr b. Bakkār said: Sulaymān Ibn Qitta said, elegizing al-Ḥusayn, ؓ: Indeed, the one slain at al-Ṭaff from the family of Hāshim humbled the necks of Quraysh, and they were humbled. If you follow him, the seeker of refuge at the House, you will become like ʿĀd, who turned away from their guidance and went astray. I passed by the dwellings of the family of Muḥammad and found them like their like wherever they had settled. They had been a source of gain for us, but they became a calamity; indeed, those calamities were great and mighty. May God not distance those abodes and their people, even if they have, against my will, become devoid of them. When Qays became poor we would mend their poor, but Qays kill us when the sandal slips. And with Ghanī there is a drop of our blood; we shall repay them for it one day wherever they settle. Do you not see that the earth has become sick because of the killing of Ḥusayn, and the lands have shuddered. Taym Murra ([And he said]... al-Taymī of Taym Murra elegized al-Ḥusayn and his family, and he was devoted to the Banū [Hāshim]: I passed by the dwellings of the family of Muḥammad, but I did not see them like their like on the day they settled. May God not distance those abodes and their people, even if they have become devoid of their inhabitants. Indeed, the one slain at al-Ṭaff from the family of Hāshim humbled the necks of the Muslims, and they were humbled. They had been a hope, then they became a calamity; indeed, those calamities were great and mighty. And with Ghanī there is a drop of our blood; we shall repay them for it one day wherever they settle. When Qays became poor we would mend their poor; Qays kill us when the sandal slips.
Tarikh (al-Tabari) 2217No grade recorded
مَقْتَلِ أَبِي بِلَالٍ مِرْدَاسِ بْنِ حُدَيْرٍ الْحَنْظَلِيِّ قَدْ تَقَدَّمَ ذِكْرُ سَبَبِ خُرُوجِهِ وَتَوْجِيهِ عُبَيْدِ اللَّهِ بْنِ زِيَادٍ الْعَسَاكِرَ إِلَيْهِ فِي أَلْفَيْ رَجُلٍ فَالْتِقَائِهِمْ بِآسَكَ وَهَزِيمَةِ عَسْكَرِ ابْنِ زِيَادٍ، فَلَمَّا هَزَمَهُمْ أَبُو بِلَالٍ وَبَلَغَ ذَلِكَ ابْنَ زِيَادٍ، أَرْسَلَ إِلَيْهِ ثَلَاثَةَ آلَافٍ عَلَيْهِمْ عَبَّادُ بْنُ الْأَخْضَرِ، وَالْأَخْضَرُ زَوْجُ أُمِّهِ، نُسِبَ إِلَيْهِ، وَهُوَ عَبَّادُ بْنُ عَلْقَمَةَ بْنِ عَبَّادٍ التَّمِيمِيُّ، فَاتَّبَعَهُ حَتَّى لَحِقَهُ بِتَوَّجَ، فَصَفَّ لَهُ عَبَّادٌ وَحَمَلَ عَلَيْهِمْ أَبُو بِلَالٍ فِيمَنْ مَعَهُ، فَثَبَتُوا وَاشْتَدَّ الْقِتَالُ حَتَّى دَخَلَ وَقْتُ الْعَصْرِ، فَقَالَ أَبُو بِلَالٍ: هَذَا يَوْمُ جُمُعَةٍ وَهُوَ يَوْمٌ عَظِيمٌ وَهَذَا وَقْتُ الْعَصْرِ فَدَعُونَا حَتَّى نُصَلِّيَ. فَأَجَابَهُمُ ابْنُ الْأَخْضَرِ وَتَحَاجَزُوا، فَعَجَّلَ ابْنُ الْأَخْضَرِ الصَّلَاةَ، وَقِيلَ قَطَعَهَا، وَالْخَوَارِجُ يُصَلُّونَ، فَشَدَّ عَلَيْهِمْ هُوَ وَأَصْحَابُهُ وَهُمْ مَا بَيْنَ قَائِمٍ وَرَاكِعٍ وَسَاجِدٍ لَمْ يَتَغَيَّرْ مِنْهُمْ أَحَدٌ مِنْ حَالِهِ، فَقُتِلُوا مِنْ آخِرِهِمْ وَأُخِذَ رَأْسُ أَبِي بِلَالٍ. وَرَجَعَ عَبَّادٌ إِلَى الْبَصْرَةِ فَرَصَدَهُ بِهَا عُبَيْدُ بْنُ هِلَالٍ وَمَعَهُ ثَلَاثَةُ نَفَرٍ، فَأَقْبَلَ عَبَّادٌ يُرِيدُ قَصْرَ الْإِمَارَةِ وَهُوَ مُرْدِفٌ ابْنًا صَغِيرًا لَهُ، فَقَالُوا لَهُ: قِفْ حَتَّى نَسْتَفْتِيَكَ. فَوَقَفَ، فَقَالُوا: نَحْنُ إِخْوَةٌ أَرْبَعَةٌ قُتِلَ أَخُونَا فَمَا تَرَى ؟ قَالَ: اسْتَعْدُوا الْأَمِيرَ. قَالُوا: قَدِ اسْتَعْدَيْنَاهُ فَلَمْ يُعْدِنَا. قَالَ: فَاقْتُلُوهُ قَتَلَهُ اللَّهُ ! فَوَثَبُوا عَلَيْهِ وَحَكَّمُوا بِهِ فَأَلْقَى ابْنَهُ فَنَجَا وَقُتِلَ هُوَ، فَاجْتَمَعَ النَّاسُ عَلَى الْخَوَارِجِ فَقُتِلُوا غَيْرَ عُبَيْدَةَ. وَلَمَّا قُتِلَ ابْنُ عَبَّادٍ كَانَ ابْنُ زِيَادٍ بِالْكُوفَةِ وَنَائِبُهُ بِالْبَصْرَةِ عُبَيْدَ اللَّهِ بْنَ أَبِي بَكْرَةَ، فَكَتَبَ إِلَيْهِ يَأْمُرُهُ أَنْ يَتَّبِعَ الْخَوَارِجَ، فَفَعَلَ ذَلِكَ وَجَعَلَ يَأْخُذُهُمْ، فَإِذَا شُفِّعَ فِي أَحَدِهِمْ ضَمِنَهُ إِلَى أَنْ يَقْدَمَ ابْنُ زِيَادٍ، وَمَنْ لَمْ يَكْفُلْهُ أَحَدٌ حَبَسَهُ، وَأُتِيَ بِعُرْوَةَ بْنِ أُدَيَّةَ فَأَطْلَقَهُ وَقَالَ: أَنَا كَفِيلُكَ. فَلَمَّا قَدِمَ ابْنُ زِيَادٍ أَخَذَ مَنْ فِي الْحَبْسِ مِنَ الْخَوَارِجِ فَقَتَلَهُمْ وَطَلَبَ الْكُفَلَاءِ بِمَنْ كُفِّلُوا بِهِ فَمَنْ أَتَى بِخَارِجِيٍّ أَطْلَقَهُ وَقَتَلَ الْخَارِجِيَّ، وَمَنْ لَمْ يَأْتِ بِالْخَارِجِيِّ قَتَلَهُ، ثُمَّ طَلَبَ عُبَيْدَ اللَّهِ بْنَ أَبِي بَكْرَةَ بِعُرْوَةَ بْنِ أُدَيَّةَ، قَالَ: لَا أَقْدِرُ عَلَيْهِ. فَقَالَ: إِذَنْ أَقْتُلَكَ بِهِ، فَلَمْ يَزَلْ يَبْحَثُ عَنْهُ حَتَّى ظَفِرَ بِهِ وَأَحْضَرَهُ عِنْدَ ابْنِ زِيَادٍ، فَقَالَ لَهُ ابْنُ زِيَادٍ: لَأُمَثِّلَنَّ بِكَ. فَقَالَ: اخْتَرْ لِنَفْسِكَ مِنَ الْقِصَاصِ مَا شِئْتَ بِهِ، فَأَمَرَ بِهِ فَقُطِّعَتْ يَدَاهُ وَرِجْلَاهُ وَصَلَبَهُ، وَقِيلَ: إِنَّهُ قُتِلَ سَنَةَ ثَمَانٍ وَخَمْسِينَ.
✧ The killing of Abū Bilāl Mirdās b. Ḥudayr al-Ḥanẓalī The reason for his rising and ʿUbayd Allāh b. Ziyād's dispatch of the troops against him in two thousand men and their meeting at Āsak and the defeat of Ibn Ziyād's army has already been mentioned. When Abū Bilāl defeated them and that reached Ibn Ziyād, he sent against him three thousand men under ʿAbbād b. al-Akhḍar—al-Akhḍar was the husband of his mother, and he was named after him; he is ʿAbbād b. ʿAlqama b. ʿAbbād al-Tamīmī—and he pursued him until he caught up with him at Tawwaj. ʿAbbād drew up his ranks against him, and Abū Bilāl charged them with those who were with him, but they stood firm and the fighting intensified until the time of ʿaṣr entered. Abū Bilāl said: "This is a Friday, a great day, and this is the time of ʿaṣr, so let us pray." Ibn al-Akhḍar answered them and they drew apart. Ibn al-Akhḍar hastened the prayer—and it is said he cut it short—while the Khārijites were still praying. He and his companions charged them while they were standing, bowing, and prostrating, and not one of them changed his state, so they were killed to the last man, and the head of Abū Bilāl was taken. ʿAbbād returned to al-Baṣra, and ʿUbayd b. Hilāl lay in wait for him there with three men. ʿAbbād came wanting the emirate's palace, carrying a young son of his behind him. They said to him: "Stop so that we may seek your ruling." He stopped, and they said: "We are four brothers whose brother has been killed; what do you think?" He said: "Seek redress from the emir." They said: "We sought redress from him, but he did not give us redress." He said: "Then kill him; may God kill him!" So they sprang upon him and set upon him, and he threw down his son, who escaped, while he himself was killed. The people gathered against the Khārijites and killed them except ʿUbayda. When Ibn ʿAbbād was killed, Ibn Ziyād was in al-Kūfa and his deputy in al-Baṣra was ʿUbayd Allāh b. Abī Bakra. He wrote to him ordering him to pursue the Khārijites, and he did so and began seizing them. If someone interceded for one of them, he guaranteed him until Ibn Ziyād arrived; and whoever no one guaranteed, he imprisoned. ʿUrwa b. Udayya was brought to him, and he released him and said: "I am your guarantor." When Ibn Ziyād arrived, he took those Khārijites who were in prison and killed them, and he demanded the guarantors for those they had guaranteed. Whoever brought a Khārijite was released, and the Khārijite was killed; and whoever did not bring the Khārijite, he killed him. Then he demanded ʿUbayd Allāh b. Abī Bakra for ʿUrwa b. Udayya. He said: "I cannot find him." He said: "Then I will kill you for him." He did not cease searching for him until he captured him and brought him before Ibn Ziyād. Ibn Ziyād said to him: "I will make an example of you." He said: "Choose for yourself whatever retaliation you wish." So he ordered him, and his hands and feet were cut off, and he crucified him. It is said that he was killed in the year fifty-eight.
Tarikh (al-Tabari) 2218No grade recorded
وِلَايَةِ سَلْمِ بْنِ زِيَادٍ عَلَى خُرَاسَانَ وَسِجِسْتَانَ وَمِمَّا وَقَعَ مِنَ الْحَوَادِثِ فِي هَذِهِ السَّنَةِ - أَعْنِي سَنَةَ إِحْدَى وَسِتِّينَ - بَعْدَ مَقْتَلِ الْحُسَيْنِ فَفِيهَا وَلَّى يَزِيدُ بْنُ مُعَاوِيَةَ سَلْمَ بْنَ زِيَادٍ سِجِسْتَانَ وَخُرَاسَانَ حِينَ وَفَدَ عَلَيْهِ وَلَهُ مِنَ الْعُمْرِ أَرْبَعَةٌ وَعِشْرُونَ سَنَةً، وَعَزَلَ عَنْهَا أَخَوَيْهِ عَبَّادًا وَعَبْدَ الرَّحْمَنِ، وَسَارَ سَلْمٌ إِلَى عَمَلِهِ، فَجَعَلَ يَنْتَخِبُ الْوُجُوهَ وَالْفُرْسَانَ، وَيُحَرِّضُ النَّاسَ عَلَى الْجِهَادِ، ثُمَّ خَرَجَ فِي جَحْفَلٍ عَظِيمٍ لَيَغْزُوَ بِلَادَ التُّرْكِ وَمَعَهُ امْرَأَتُهُ أُمُّ مُحَمَّدٍ بِنْتُ عَبْدِ اللَّهِ بْنِ عُثْمَانَ بْنِ أَبِي الْعَاصِ، فَكَانَتْ أَوَّلَ امْرَأَةٍ مِنَ الْعَرَبِ قُطِعَ بِهَا النَّهْرُ، وَوَلَدَتْ هُنَاكَ وَلَدًا أَسْمَوْهُ صُغْدِيًّا، وَبَعَثَتْ إِلَيْهَا امْرَأَةُ صَاحِبِ الصُّغْدِ بِتَاجِهَا مِنْ ذَهَبٍ وَلَآلِئَ، وَكَانَ الْمُسْلِمُونَ قَبْلَ ذَلِكَ لَا يُشَتُّونَ فِي تِلْكَ الْبِلَادِ، فَشَتَّى بِهَا سَلْمُ بْنُ زِيَادٍ، وَبَعَثَ الْمُهَلَّبَ بْنَ أَبِي صُفْرَةَ إِلَى تِلْكَ الْمَدِينَةِ الَّتِي هِيَ لِلتُّرْكِ، وَهِيَ خُوَارَزْمُ، فَحَاصَرَهُمْ حَتَّى صَالَحُوهُ عَلَى نَيِّفٍ وَعِشْرِينَ أَلْفَ أَلْفٍ، وَكَانَ يَأْخُذُ مِنْهُمْ عُرُوضًا عِوَضًا، فَيَأْخُذُ الشَّيْءَ بْنصْفِ قِيمَتِهِ، فَبَلَغَتْ قِيمَةُ مَا أَخَذَ مِنْهُمْ خَمْسِينَ أَلْفَ أَلْفٍ، فَحَظِيَ بِذَلِكَ الْمُهَلَّبُ عِنْدَ سَلْمِ بْنِ زِيَادٍ ثُمَّ بَعَثَ مِنْ ذَلِكَ مَا اصْطَفَاهُ لَيَزِيدَ بْنِ مُعَاوِيَةَ مَعَ مَرْزُبَانٍ، وَمَعَهُ وَفْدٌ، وَصَالَحَ سَلْمٌ أَهْلَ سَمَرْقَنْدَ فِي هَذِهِ الْغَزْوَةِ عَلَى مَالٍ جَزِيلٍ. ووَجَّهَ جَيْشًا إِلَى خُجَنْدَةَ فِيهِمْ أَعْشَى هَمْدَانَ فَهُزِمُوا، فَقَالَ الْأَعْشَى: لَيْتَ خَيْلِي يَوْمَ الْخُجَنْدَةِ لَمْ تُهْ زَمْ وَغُودِرَتْ فِي الْمَكَرِّ سَلِيبَا تَحْضُرُ الطَّيْرُ مَصْرَعِي وَتَرَوَّحْ تُ إِلَى اللَّهِ بِالدِّمَاءِ خَضِيبَا
✧ The appointment of Salm b. Ziyād over Khurasan and Sijistan Among the events that occurred in this year—I mean the year sixty-one—after the killing of al-Ḥusayn, in it Yazīd b. Muʿāwiyah appointed Salm b. Ziyād over Sijistan and Khurasan when he came to him as a delegate, his age being twenty-four years, and he dismissed from them his two brothers ʿAbbād and ʿAbd al-Raḥmān. Salm set out to his post and began selecting notables and horsemen and urging the people to jihād. Then he went out in a great army to raid the lands of the Turks, accompanied by his wife Umm Muḥammad bt. ʿAbd Allāh b. ʿUthmān b. Abī al-ʿĀṣ. She was the first Arab woman to be taken across the river, and she gave birth there to a child they named Ṣughdī. The wife of the ruler of al-Ṣughd sent her a crown of gold and pearls. Before that, the Muslims had not wintered in those lands, but Salm b. Ziyād wintered there. He sent al-Muhallab b. Abī Ṣufrah to that city which belongs to the Turks, namely Khwārizm, and he besieged them until they made peace with him for more than twenty million. He used to take goods from them in compensation, taking a thing at half its value, so the value of what he took from them reached fifty million. Thus al-Muhallab gained favor with Salm b. Ziyād. Then he sent what he had selected from that to Yazīd b. Muʿāwiyah with a marzbān, accompanied by a delegation. Salm made peace with the people of Samarqand in this campaign for a vast sum. He dispatched an army to Khujandah, among whom was Aʿshā Hamdān, and they were defeated. Al-Aʿshā said: Would that my horses on the day of Khujandah had not been defeated and had been left plundered in the place of attack. The birds attend my place of falling, and I go to God stained with blood.
Tarikh (al-Tabari) 2219No grade recorded
وِلَايَةِ يَزِيدَ بْنِ زِيَادٍ وَطَلْحَةِ الطَّلَحَاتِ سِجِسْتَانَ وَلَمَّا اسْتَعْمَلَ يَزِيدُ بْنُ مُعَاوِيَةَ سَلْمَ بْنَ زِيَادٍ عَلَى خُرَاسَانَ اسْتَعْمَلَ أَخَاهُ يَزِيدَ عَلَى سِجِسْتَانَ، فَغَدَرَ أَهْلُ كَابُلَ فَنَكَثُوا وَأَسَرُوا أَبَا عُبَيْدَةَ بْنَ زِيَادٍ، فَسَارَ إِلَيْهِمْ يَزِيدُ بْنُ زِيَادٍ فِي جَيْشٍ فَاقْتَتَلُوا وَانْهَزَمَ الْمُسْلِمُونَ وَقُتِلَ مِنْهُمْ كَثِيرٌ، فَمِمَّنْ قُتِلَ يَزِيدُ بْنُ عَبْدِ اللَّهِ بْنِ أَبِي مُلَيْكَةَ وَصِلَةُ بْنُ أَشْيَمٍ أَبُو الصَّهْبَاءِ الْعَدَوِيُّ زَوْجُ مُعَاذَةَ الْعَدَوِيَّةِ، فَلَمَّا بَلَغَ الْخَبَرُ سَلْمَ بْنَ زِيَادٍ سَيَّرَ طَلْحَةَ بْنَ عَبْدِ اللَّهِ بْنِ خَلَفٍ الْخُزَاعِيَّ، وَهُوَ طَلْحَةُ الطَّلَحَاتِ، فَفَدَى أَبَا عُبَيْدَةَ بْنَ زِيَادٍ بِخَمْسِمِائَةِ أَلْفِ دِرْهَمٍ، وَسَارَ طَلْحَةُ مِنْ كَابُلَ إِلَى سِجِسْتَانَ وَالِيًا عَلَيْهَا، فَجَبَى الْمَالَ وَأَعْطَى زُوَّارَهُ، وَمَاتَ بِسِجِسْتَانَ وَاسْتَخْلَفَ رَجُلًا مِنْ بَنِي يَشْكُرَ، فَأَخْرَجَتْهُ الْمُضَرِيَّةُ وَوَقَعَتِ الْعَصَبِيَّةُ فَطَمِعَ فِيهِمْ رِتْبِيلُ.
✧ The governorship of Yazīd b. Ziyād and Ṭalḥah al-Ṭalaḥāt over Sijistān When Yazīd b. Muʿāwiyah appointed Salm b. Ziyād over Khurāsān, he appointed his brother Yazīd over Sijistān. The people of Kabul acted treacherously, breaking their pact, and took Abū ʿUbaydah b. Ziyād captive. So Yazīd b. Ziyād marched against them with an army. They fought, the Muslims were defeated, and many of them were killed. Among those killed were Yazīd b. ʿAbd Allāh b. Abī Mulaykah and Ṣilah b. Ashyam Abū al-Ṣahbāʾ al-ʿAdawī, the husband of Muʿādhah al-ʿAdawiyyah. When the news reached Salm b. Ziyād, he dispatched Ṭalḥah b. ʿAbd Allāh b. Khalaf al-Khuzāʿī, who is Ṭalḥah al-Ṭalaḥāt. He ransomed Abū ʿUbaydah b. Ziyād for five hundred thousand dirhams. Then Ṭalḥah marched from Kabul to Sijistān as its governor. He collected the tax, gave gifts to his visitors, and died in Sijistān. He appointed as his successor a man from Banū Yashkur, but the Muḍarī faction expelled him. Factional strife broke out, and Rutbīl became covetous of them.
Tarikh (al-Tabari) 2220No grade recorded
وِلَايَةِ الْوَلِيدِ بْنِ عُتْبَةَ الْمَدِينَةَ وَالْحِجَازَ وَعَزْلِ عَمْرِو بْنِ سَعِيدٍ وَفي سنة إحدى وستين عَزَلَ يَزِيدُ عَنْ إِمْرَةِ الْحَرَمَيْنِ عَمْرَو بْنَ سَعِيدٍ، وَأَعَادَ الْوَلِيدَ بْنَ عُتْبَةَ بْنِ أَبِي سُفْيَانَ، فَوَلَّاهُ الْمَدِينَةَ ; وَذَلِكَ أَنَّ ابْنَ الزُّبَيْرِ لَمَّا بَلَغَهُ مَقْتَلُ الْحُسَيْنِ شَرَعَ يَخْطُبُ النَّاسَ، وَيُعَظِّمُ قَتْلَ الْحُسَيْنِ وَأَصْحَابِهِ جِدًّا فَقَالَ بَعْدَ حَمْدِ اللَّهِ وَالصَّلَاةِ عَلَى رَسُولِ اللَّهِ ﷺ: إِنَّ أَهْلَ الْعِرَاقِ غُدُرٌ فُجُرٌ إِلَّا قَلِيلًا، وَإِنَّ أَهْلَ الْكُوفَةِ شِرَارُ أَهْلِ الْعِرَاقِ، وَإِنَّهُمْ دَعَوُا الْحُسَيْنَ لِيَنْصُرُوهُ وَيُوَلُّوهُ عَلَيْهِمْ، فَلَمَّا قَدِمَ عَلَيْهِمْ ثَارُوا عَلَيْهِ فَقَالُوا: إِمَّا أَنْ تَضَعَ يَدَكَ فِي أَيْدِينَا، فَنَبْعَثُ بِكَ إِلَى ابْنِ زِيَادٍ ابْنِ سُمَيَّةَ فَيُمْضِي فِيكَ حُكْمَهُ، وَإِمَّا أَنْ تُحَارَبَ، فَرَأَى وَاللَّهِ أَنَّهُ هُوَ وَأَصْحَابُهُ قَلِيلٌ فِي كَثِيرٍ، فَإِنْ كَانَ اللَّهُ لَمْ يُطْلِعْ عَلَى الْغَيْبِ أَحَدًا أَنَّهُ مَقْتُولٌ وَلَكِنَّهُ اخْتَارَ الْمِيتَةَ الْكَرِيمَةَ عَلَى الْحَيَاةِ الذَّمِيمَةِ، فَرَحِمَ اللَّهُ الْحُسَيْنَ وَأَخْزَى قَاتِلَهُ ! لَعَمْرِي لَقَدْ كَانَ مِنْ خِلَافِهِمْ إِيَّاهُ وَعِصْيَانِهِمْ مَا كَانَ فِي مِثْلِهِ وَاعِظٌ وَنَاهٍ عَنْهُمْ، وَلَكِنَّهُ مَا قُرِّرَ نَازِلٌ، وَإِذَا أَرَادَ اللَّهُ أَمْرًا لَمْ يُدْفَعْ، أَفَبَعْدَ الْحُسَيْنِ نَطْمَئِنُّ إِلَى هَؤُلَاءِ الْقَوْمِ وَنُصَدِّقُ قَوْلَهُمْ وَنَقْبَلُ لَهُمْ عَهْدًا ؟ لَا وَاللَّهِ لَا نَرَاهُمْ لِذَلِكَ أَهْلًا، أَمَا وَاللَّهِ لَقَدْ قَتَلُوهُ طَوِيلًا بِاللَّيْلِ قِيَامُهُ، كَثِيرًا فِي النَّهَارِ صِيَامُهُ، أَحَقُّ بِمَا هُمْ فِيهِ مِنْهُمْ وَأَوْلَى بِهِ فِي الدِّينِ وَالْفَضْلِ، أَمَا وَاللَّهِ مَا كَانَ يُبَدِّلُ بِالْقُرْآنِ الْغِنَاءَ، وَلَا بِالْبُكَاءِ مِنْ خَشْيَةِ اللَّهِ الْحُدَاءَ، وَلَا بِالصِّيَامِ شُرْبَ الْخَمْرِ، وَلَا بِالْمَجَالِسِ فِي حَلَقِ الذِّكْرِ تِطْلَابِ الصَّيْدِ، يُعَرِّضُ بِيَزِيدَ، فَسَوْفَ يَلْقَوْنَ غَيًّا. فَثَارَ إِلَيْهِ أَصْحَابُهُ وَقَالُوا: أَظْهِرْ بَيْعَتَكَ فَإِنَّكَ لَمْ يَبْقَ أَحَدٌ إِذْ هَلَكَ الْحُسَيْنُ يُنَازِعُكَ هَذَا الْأَمْرَ. فَبَايَعَهُ خَلْقٌ كَثِيرٌ فِي الْبَاطِنِ، وَسَأَلُوهُ أَنْ يُظْهِرَهَا، فَلَمْ يُمْكِنْهُ ذَلِكَ مَعَ وُجُودِ عَمْرِو بْنِ سَعِيدٍ، وَكَانَ شَدِيدًا عَلَيْهِ وَلَكِنْ فِيهِ رِفْقٌ، وَقَدْ كَانَ كَاتَبَهُ أَهْلُ الْمَدِينَةِ وَغَيْرُهُمْ، وَقَالَ النَّاسُ: أَمَّا إِذْ قُتِلَ الْحُسَيْنُ فَلَيْسَ أَحَدٌ يُنَازِعُ ابْنَ الزُّبَيْرِ. وَبَلَغَ ذَلِكَ يَزِيدَ، وَقِيلَ لَهُ: إِنَّ عَمْرَو بْنَ سَعِيدٍ لَوْ شَاءَ لَبَعَثَ إِلَيْكَ بِرَأْسِ ابْنِ الزُّبَيْرِ، أَوْ يُحَاصِرُهُ حَتَّى يُخْرِجَهُ مِنَ الْحَرَمِ. فَبَعَثَ فَعَزَلَهُ، وَوَلَّى الْوَلِيدَ بْنَ عُتْبَةَ فِي هَذِهِ السَّنَةِ، وَقَالَ بَعْضُهُمْ: فِي مُسْتَهَلِّ ذِي الْحِجَّةِ. فَأَقَامَ لِلنَّاسِ الْحَجَّ فِي هَذِهِ السَّنَةِ، وَحَلَفَ يَزِيدُ لَيَبْعَثَنَّ إِلَى ابْنِ الزُّبَيْرِ فَلَيُؤْتَيَنَّ بِهِ فِي سِلْسِلَةٍ مِنْ فِضَّةٍ، وَبَعَثَ بِهَا مَعَ الْبَرِيدِ وَمَعَهُ بُرْنُسٌ مِنْ خَزٍّ لِتَبَرَّ يَمِينُهُ، فَلَمَّا مَرَّ الْبَرِيدُ عَلَى مَرْوَانَ وَهُوَ بِالْمَدِينَةِ، وَأَخْبَرَهُ بِمَا هُوَ قَاصِدٌ لَهُ وَمَا مَعَهُ مِنَ الْغُلِّ أَنْشَأَ مَرْوَانُ يَقُولُ: فَخُذْهَا فَمَا هِيَ لَلْعَزِيزِ بِخُطَّةٍ وَفِيهَا مَقَالٌ لَامْرِئٍ مُتَذَلِّلِ أَعَامِرَ إِنَّ الْقَوْمَ سَامُوكَ خُطَّةً وَذَلِكَ فِي الْجِيرَانِ غَزْلٌ بِمِغْزَلِ أَرَاكَ إِذَا مَا كُنْتَ فِي الْقَوْمِ نَاصِحًا يُقَالُ لَهُ بِالدَّلْوِ أَدْبِرْ وَأَقْبِلِ فَلَمَّا انْتَهَتِ الرُّسُلُ إِلَى عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ، بَعَثَ مَرْوَانُ ابْنَيْهِ عَبْدَ الْمَلِكِ وَعَبْدَ الْعَزِيزِ لَيَحْضُرَا مُرَاجَعَتَهُ فِي ذَلِكَ، وَقَالَ: أَسْمِعَاهُ قَوْلِي فِي ذَلِكَ. قَالَ عَبْدُ الْعَزِيزِ: فَلَمَّا جَلَسَ الرُّسُلُ بَيْنَ يَدَيْهِ جَعَلْتُ أُنْشِدُهُ ذَلِكَ وَهُوَ يَسْمَعُ وَلَا أُشْعِرُهُ، فَالْتَفَتَ إِلَيَّ فَقَالَ: أَخْبِرَا أَبَاكُمَا أَنِّي أَقُولُ: إِنِّي لَمِنْ نَبْعَةٍ صُمٍّ مَكَاسِرُهَا إِذَا تَنَاوَحَتِ الْقَصْبَاءُ وَالْعُشَرُ وَلَا أَلِينُ لَغَيْرِ الْحَقِّ أَسْأَلُهُ حَتَّى يَلِينَ لِضِرْسِ الْمَاضِغِ الْحَجَرُ قَالَ عَبْدُ الْعَزِيزِ: فَمَا أَدْرِي أَيُّهُمَا كَانَ أَعْجَبَ ! قَالَ أَبُو مَعْشَرٍ: لَا خِلَافَ بَيْنَ أَهْلِ السِّيَرِ أَنَّ الْوَلِيدَ بْنَ عُتْبَةَ حَجَّ بِالنَّاسِ فِي هَذِهِ السَّنَةِ وَهُوَ أَمِيرُ الْحَرَمَيْنِ، وَعَلَى الْبَصْرَةِ وَالْكُوفَةِ عُبَيْدُ اللَّهِ بْنُ زِيَادٍ، وَعَلَى خُرَاسَانَ وَسِجِسْتَانَ سَلْمُ بْنُ زِيَادٍ أَخُو عُبَيْدِ اللَّهِ بْنِ زِيَادٍ، وَعَلَى قَضَاءِ الْكُوفَةِ شُرَيْحٌ، وَعَلَى قَضَاءِ الْبَصْرَةِ هِشَامُ بْنُ هُبَيْرَةَ.
✧ The Appointment of al-Walīd b. ʿUtbah over Madinah and the Hijaz and the Dismissal of ʿAmr b. Saʿīd In the year sixty-one, Yazīd dismissed ʿAmr b. Saʿīd from the governorship of the two Holy Sanctuaries and reinstated al-Walīd b. ʿUtbah b. Abī Sufyān, appointing him over Madinah. This was because when Ibn al-Zubayr learned of the killing of al-Ḥusayn, he began to address the people and greatly magnify the killing of al-Ḥusayn and his companions. After praising God and invoking blessings upon the Messenger of God ﷺ, he said: “The people of Iraq are treacherous and wicked, except for a few. The people of Kufa are the worst of the people of Iraq. They summoned al-Ḥusayn to support him and make him their ruler, but when he came to them, they rose against him and said: ‘Either you place your hand in ours, and we will send you to Ibn Ziyād, the son of Sumayyah, so that he may carry out his judgment upon you, or you will be fought.’ He saw, by God, that he and his companions were few against many. Even though God had not informed anyone of the unseen that he would be killed, he chose a noble death over a blameworthy life. May God have mercy on al-Ḥusayn and disgrace his killer! By my life, their opposition to him and their disobedience were such that in the like of it there was an admonisher and a restrainer against them, but what is decreed is not averted. When God wills a matter, it cannot be repelled. After al-Ḥusayn, should we trust these people, believe their words, or accept any covenant from them? No, by God, we do not consider them worthy of that. By God, they killed one who was long in his night vigil, frequent in his daytime fasting, more entitled to what they possess than they, and more deserving of it in religion and excellence. By God, he did not exchange the Qurʾan for singing, nor weeping from fear of God for camel-driving songs, nor fasting for drinking wine, nor sitting in circles of remembrance for pursuing the hunt,” alluding to Yazīd. “They will surely meet with perdition.” His companions rose to him and said: “Proclaim your allegiance, for no one remains, now that al-Ḥusayn has perished, to dispute this matter with you.” Many people pledged allegiance to him secretly and asked him to proclaim it openly, but he could not do so while ʿAmr b. Saʿīd was present. ʿAmr was harsh toward him, yet he had some gentleness. The people of Madinah and others had corresponded with Ibn al-Zubayr, and people said: “Since al-Ḥusayn has been killed, no one disputes with Ibn al-Zubayr.” This reached Yazīd, and it was said to him: “If ʿAmr b. Saʿīd wished, he could send you the head of Ibn al-Zubayr or besiege him until he drives him out of the Sanctuary.” So Yazīd sent and dismissed him, and appointed al-Walīd b. ʿUtbah in this year. Some said: at the beginning of Dhū al-Ḥijjah. He led the people in the pilgrimage that year. Yazīd swore that he would send for Ibn al-Zubayr and have him brought in a chain of silver. He sent the chain with a courier, along with a hooded cloak of silk, so that his oath might be fulfilled. When the courier passed by Marwān in Madinah and informed him of his mission and of the chain he carried, Marwān recited: Take it, for it is not a suitable rank for the mighty; in it is occasion for a man who is abased. O ʿĀmir, the people have proposed to you a course, and that among neighbors is like spinning with a spindle. I see you, when among the people, as a sincere adviser, it is said to him: with the bucket, turn back and forth. When the messengers reached ʿAbd Allāh b. al-Zubayr, Marwān sent his two sons, ʿAbd al-Malik and ʿAbd al-ʿAzīz, to attend his reply in that matter, and said: “Make him hear my words about it.” ʿAbd al-ʿAzīz said: “When the messengers sat before him, I began to recite that to him while he listened without my informing him, and he turned to me and said: ‘Tell your father that I say: I am of a hard stock whose joints are solid, when the reeds and the ʿushar clash in the wind. I do not soften to anyone but the truth I seek, until the rock softens to the tooth of the chewer.’” ʿAbd al-ʿAzīz said: “I do not know which of the two was more astonishing!” Abū Maʿshar said: There is no disagreement among the writers of biography that al-Walīd b. ʿUtbah led the people in the pilgrimage that year, being the governor of the two Holy Sanctuaries. Over Basra and Kufa was ʿUbayd Allāh b. Ziyād; over Khurasan and Sijistan was Salm b. Ziyād, the brother of ʿUbayd Allāh b. Ziyād; over the judiciary of Kufa was Shurayḥ; and over the judiciary of Basra was Hishām b. Hubayrah.
Tarikh (al-Tabari) 2221No grade recorded
مَنْ تُوُفِّيَ فِيهَا مِنَ الْأَعْيَانِ الْحُسَيْنُ بْنُ عَلِيٍّ ؓ، وَمَعَهُ بِضْعَةَ عَشَرَ مِنْ أَهْلِ بَيْتِهِ، قُتِلُوا جَمِيعًا بِكَرْبَلَاءَ ، وَقِيلَ: بِضْعَةٌ وَعِشْرُونَ كَمَا تَقَدَّمَ. وَقُتِلَ مَعَهُمْ جَمَاعَةٌ مِنَ الْأَبْطَالِ وَالْفُرْسَانِ. جَابِرُ بْنُ عَتِيكِ بْنِ قَيْسٍ جَابِرُ بْنُ عَتِيكِ بْنِ قَيْسٍ، أَبُو عَبْدِ اللَّهِ الْأَنْصَارِيُّ شَهِدَ بَدْرًا وَمَا بَعْدَهَا، وَكَانَ حَامِلَ رَايَةِ بَنِي مُعَاوِيَةَ يَوْمَ الْفَتْحِ. كَذَا قَالَ ابْنُ الْجَوْزِيِّ. قَالَ: وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ عَنْ إِحْدَى وَسَبْعِينَ سَنَةً. حَمْزَةُ بْنُ عَمْرٍو الْأَسْلَمِيُّ حَمْزَةُ بْنُ عَمْرٍو الْأَسْلَمِيُّ صَحَابِيٌّ جَلِيلُ الْقَدْرِ، ثَبَتَ فِي " الصَّحِيحَيْنِ " عَنْ عَائِشَةَ، أَنَّهَا قَالَتْ: سَأَلَ حَمْزَةُ بْنُ عَمْرَو رَسُولَ اللَّهِ ﷺ فَقَالَ: إِنِّي كَثِيرُ الصِّيَامِ، أَفَأَصُومُ فِي السَّفَرِ ؟ فَقَالَ لَهُ " إِنْ شِئْتَ فَصُمْ، وَإِنْ شِئْتَ فَأَفْطِرْ ". وَقَدْ شَهِدَ فَتْحَ الشَّامَ وَكَانَ هُوَ الْبَشِيرَ لِلصِّدِّيقِ يَوْمَ أَجْنَادِينَ. قَالَ الْوَاقِدِيُّ: وَهُوَ الَّذِي بَشَّرَ كَعْبَ بْنَ مَالِكٍ بِتَوْبَةِ اللَّهِ عَلَيْهِ، فَأَعْطَاهُ ثَوْبَيْهِ. وَرَوَى الْبُخَارِيُّ فِي " التَّارِيخِ " بِإِسْنَادٍ جَيِّدٍ عَنْهُ، أَنَّهُ قَالَ: كُنَّا مَعَ رَسُولِ اللَّهِ ﷺ فِي لَيْلَةٍ مُظْلِمَةٍ، فَأَضَاءَتْ لِي أَصَابِعِي حَتَّى جَمَعْتُ عَلَيْهَا كُلَّ مَتَاعٍ كَانَ لَلْقَوْمِ. اتَّفَقُوا عَلَى أَنَّهُ تُوُفِّيَ فِي هَذِهِ السَّنَةِ، أَعْنِي سَنَةَ إِحْدَى وَسِتِّينَ. شَيْبَةُ بْنُ عُثْمَانَ بْنِ أَبِي طَلْحَةَ شَيْبَةُ بْنُ عُثْمَانَ بْنِ أَبِي طَلْحَةَ الْعَبْدَرِيُّ الْحَجَبِيُّ صَاحِبُ مِفْتَاحِ الْكَعْبَةِ، كَانَ أَبُوهُ مِمَّنْ قَتَلَهُ عَلِيُّ بْنُ أَبِي طَالِبٍ يَوْمَ أُحُدٍ كَافِرًا، وَأَظْهَرَ شَيْبَةُ الْإِسْلَامَ يَوْمَ الْفَتْحِ، وَشَهِدَ حُنَيْنًا وَفِي قَلْبِهِ شَيْءٌ مِنَ الشَّكِّ، وَقَدْ هَمَّ بِالْفَتْكِ بِرَسُولِ اللَّهِ ﷺ، فَأَطْلَعَ اللَّهُ عَلَى ذَلِكَ رَسُولَهُ ﷺ، فَأَخْبَرَهُ بِمَا هَمَّ بِهِ، فَأَسْلَمَ بَاطِنًا، وَجَادَ إِسْلَامُهُ، وَقَاتَلَ يَوْمَئِذٍ وَصَبَرَ فِيمَنْ صَبَرَ. قَالَ الْوَاقِدِيُّ، عَنْ أَشْيَاخِهِ: إِنَّ شَيْبَةَ قَالَ: كُنْتُ أَقُولُ وَاللَّهِ لَوْ آمَنَ بِمُحَمَّدٍ جَمِيعُ النَّاسِ مَا آمَنْتُ بِهِ. فَلَمَّا فَتَحَ مَكَّةَ، وَخَرَجَ إِلَى هَوَازِنَ خَرَجْتُ مَعَهُ ; رَجَاءَ أَنْ أَجِدَ فُرْصَةً آخُذُ بِثَأْرِ قُرَيْشٍ كُلِّهَا مِنْهُ. قَالَ: فَاخْتَلَطَ النَّاسُ ذَاتَ يَوْمٍ، وَنَزَلَ رَسُولُ اللَّهِ ﷺ عَنْ بَغْلَتِهِ، فَدَنَوْتُ مِنْهُ، وَانْتَضَيْتُ سَيْفِي لِأَضْرِبَهُ بِهِ، فَرُفِعَ لِي شُوَاظٌ مِنْ نَارٍ كَادَ يَمْحَشُنِي، فَالْتَفَتَ إِلَيَّ رَسُولُ اللَّهِ ﷺ وَقَالَ: " يَا شَيْبَةُ، ادْنُ مِنِّي ". فَدَنَوْتُ مِنْهُ، فَوَضَعَ يَدَهُ عَلَى صَدْرِي، وَقَالَ: " اللَّهُمَّ أَعِذْهُ مِنَ الشَّيْطَانِ " قَالَ: فَوَاللَّهِ مَا رَفَعَ يَدَهُ حَتَّى لَهْوَ يَوْمَئِذٍ أَحَبُّ إِلَيَّ مِنْ سَمْعِي وَبَصَرِي، ثُمَّ قَالَ: " اذْهَبْ فَقَاتِلْ ". قَالَ: فَتَقَدَّمْتُ إِلَى الْعَدُوِّ، وَاللَّهِ لَوْ لَقِيتُ أَبِي لَقَتَلْتُهُ لَوْ كَانَ حَيًّا، فَلَمَّا تَرَاجَعَ النَّاسُ قَالَ لِي: " يَا شَيْبَةُ، الَّذِي أَرَادَ اللَّهُ بِكَ خَيْرٌ مِمَّا أَرَدْتَ لَنَفْسِكَ ". ثُمَّ حَدَّثَنِي بِكُلِّ مَا كَانَ فِي نَفْسِي مِمَّا لَمْ يَطَّلِعْ عَلَيْهِ أَحَدٌ إِلَّا اللَّهُ عَزَّ وَجَلَّ، فَتَشَهَّدْتُ وَقُلْتُ: أَسْتَغْفِرُ اللَّهَ. فَقَالَ: " غَفَرَ اللَّهُ لَكَ ". وَلِيَ الْحِجَابَةَ بَعْدَ عُثْمَانَ بْنِ طَلْحَةَ، وَاسْتَقَرَّتِ الْحِجَابَةُ فِي بَنِيهِ وَبَيْتِهِ إِلَى الْيَوْمِ، وَإِلَيْهِ يُنْسَبُ بَنُو شَيْبَةَ، وَهُمْ حَجَبَةُ الْكَعْبَةِ. قَالَ خَلِيفَةُ بْنُ خَيَّاطٍ وَغَيْرُ وَاحِدٍ: تُوُفِّيَ سَنَةَ تِسْعٍ وَخَمْسِينَ. وَقَالَ مُحَمَّدُ بْنُ سَعْدٍ: بَقِيَ إِلَى أَيَّامِ يَزِيدَ بْنِ مُعَاوِيَةَ. وَقَالَ ابْنُ الْجَوْزِيِّ فِي " الْمُنْتَظَمِ ": مَاتَ فِي هَذِهِ السَّنَةِ. عَبْدُ الْمُطَّلِبِ بْنُ رَبِيعَةَ عَبْدُ الْمُطَّلِبِ بْنُ رَبِيعَةَ بْنِ الْحَارِثِ بْنِ عَبْدِ الْمُطَّلِبِ بْنِ هَاشِمٍ، صَحَابِيٌّ جَلِيلٌ، مِمَّنِ انْتَقَلَ إِلَى دِمَشْقَ، وَلَهُ بِهَا دَارٌ، وَلَمَّا مَاتَ أَوْصَى إِلَى يَزِيدَ بْنِ مُعَاوِيَةَ وَهُوَ أَمِيرُ الْمُؤْمِنِينَ. الْوَلِيدُ بْنُ عُقْبَةَ بْنِ أَبِي مُعَيْطٍ بْنِ أَبَانِ بْنِ أَبِي عَمْرٍو ذَكْوَانَ بْنِ أُمَيَّةَ بْنِ عَبْدِ شَمْسِ بْنِ عَبْدِ مَنَافِ بْنِ قُصَيٍّ، أَبُو وَهْبٍ الْقُرَشِيُّ الْعَبْشَمِيُّ، وَهُوَ أَخُو عُثْمَانَ بْنِ عَفَّانَ لِأُمِّهِ أَرْوَى بِنْتِ كُرَيْزِ بْنِ رَبِيعَةَ بْنِ حَبِيبِ بْنِ عَبْدِ شَمْسٍ، وَأُمُّهَا أُمُّ حَكِيمٍ الْبَيْضَاءُ بِنْتُ عَبْدِ الْمُطَّلِبِ، وَلِلْوَلِيدِ مِنَ الْإِخْوَةِ خَالِدٌ وَعُمَارَةُ وَأُمُّ كُلْثُومٍ، وَقَدْ قَتَلَ رَسُولُ اللَّهِ ﷺ أَبَاهُ بَعْدَ وَقْعَةِ بَدْرٍ مِنْ بَيْنِ الْأَسْرَى صَبْرًا بَيْنَ يَدَيْهِ، فَقَالَ: يَا مُحَمَّدُ، مَنْ لِلصِّبْيَةِ ؟ فَقَالَ: " لَهُمُ النَّارُ " وَكَذَلِكَ فَعَلَ بِالنَّضْرِ بْنِ الْحَارِثِ. وَأَسْلَمَ الْوَلِيدُ هَذَا يَوْمَ الْفَتْحِ، وَقَدْ بَعَثَهُ رَسُولُ اللَّهِ ﷺ عَلَى صَدَقَاتِ بَنِي الْمُصْطَلِقِ، فَخَرَجُوا يَتَلَقَّوْنَهُ، فَظَنَّ أَنَّهُمْ إِنَّمَا خَرَجُوا لَقِتَالِهِ، فَرَجَعَ فَأَخْبَرَ بِذَلِكَ رَسُولَ اللَّهِ ﷺ، فَأَرَادَ أَنْ يُجَهِّزَ إِلَيْهِمْ جَيْشًا، فَبَلَغَهُمْ ذَلِكَ، فَجَاءَ مَنْ جَاءَ مِنْهُمْ لَيَعْتَذِرُوا إِلَيْهِ وَيُخْبِرُوهُ بِصُورَةِ مَا وَقَعَ، فَأَنْزَلَ اللَّهُ تَعَالَى فِي الْوَلِيدِ: يَاأَيُّهَا الَّذِينَ آمَنُوا إِنْ جَاءَكُمْ فَاسِقٌ بِنَبَأٍ فَتَبَيَّنُوا أَنْ تُصِيبُوا قَوْمًا بِجَهَالَةٍ الْآيَةَ [ الْحُجُرَاتِ: 6 ]. ذَكَرَ ذَلِكَ غَيْرُ وَاحِدٍ مِنَ الْمُفَسِّرِينَ. وَاللَّهُ أَعْلَمُ بِصِحَّةِ ذَلِكَ. وَقَدْ حَكَى أَبُو عَمْرِو بْنُ عَبْدِ الْبَرِّ عَلَى ذَلِكَ الْإِجْمَاعَ. وَقَدْ وَلَّاهُ عُمَرُ صَدَقَاتِ بَنِي تَغْلِبَ، وَوَلَّاهُ عُثْمَانُ نِيَابَةَ الْكُوفَةِ بَعْدَ سَعْدِ بْنِ أَبِي وَقَّاصٍ سَنَةَ خَمْسٍ وَعِشْرِينَ، ثُمَّ شَرِبَ الْخَمْرَ وَصَلَّى بِأَصْحَابِهِ، ثُمَّ الْتَفَتَ إِلَيْهِمْ فَقَالَ: أَزِيدُكُمْ ؟ وَوَقَعَ مِنْهُ تَخْبِيطٌ، ثُمَّ إِنَّ عُثْمَانَ جَلَدَهُ وَعَزَلَهُ عَنِ الْكُوفَةِ بَعْدَ أَرْبَعِ سِنِينَ فَأَقَامَ بِهَا، فَلَمَّا جَاءَ عَلِيٌّ إِلَى الْعِرَاقِ سَارَ إِلَى الرَّقَّةِ، وَاشْتَرَى لَهُ عِنْدَهَا ضَيْعَةً، وَأَقَامَ بِهَا مُعْتَزِلًا جَمِيعَ الْحُرُوبِ الَّتِي كَانَتْ أَيَّامَ عَلِيٍّ وَمُعَاوِيَةَ وَمَا بَعْدَهَا إِلَى أَنْ تُوُفِّيَ بِضَيْعَتِهِ هَذِهِ، وَدُفِنَ بِهَا فِي هَذِهِ السَّنَةِ، وَهِيَ عَلَى خَمْسَةَ عَشَرَ مِيلًا مِنَ الرَّقَّةِ، وَيُقَالُ: إِنَّهُ تُوُفِّيَ فِي أَيَّامِ مُعَاوِيَةَ. فَاللَّهُ أَعْلَمُ. رَوَى لَهُ الْإِمَامُ أَحْمَدُ وَأَبُو دَاوُدَ حَدِيثًا وَاحِدًا فِي فَتْحِ مَكَّةَ، وَقَدْ ذَكَرَ ابْنُ الْجَوْزِيِّ وَفَاتَهُ فِي هَذِهِ السَّنَةِ، أُمُّ سَلَمَةَ أُمُّ الْمُؤْمِنِينَ أُمُّ سَلَمَةَ أُمُّ الْمُؤْمِنِينَ هِنْدُ بِنْتُ أَبِي أُمَيَّةَ حُذَيْفَةَ - وَقِيلَ: سُهَيْلٌ - بْنِ الْمُغِيرَةِ بْنِ عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ مَخْزُومٍ الْقُرَشِيَّةُ الْمَخْزُومِيَّةُ، كَانَتْ أَوَّلًا تَحْتَ ابْنِ عَمِّهَا أَبِي سَلَمَةَ بْنِ عَبْدِ الْأَسَدِ، فَمَاتَ عَنْهَا، فَتَزَوَّجَهَا رَسُولُ اللَّهِ ﷺ، وَدَخَلَ بِهَا فِي شَوَّالٍ سَنَةَ ثِنْتَيْنِ بَعْدَ وَقْعَةِ بَدْرٍ، وَقَدْ كَانَتْ سَمِعَتْ مِنْ زَوْجِهَا أَبِي سَلَمَةَ حَدِيثًا عَنْ رَسُولِ اللَّهِ ﷺ، أَنَّهُ قَالَ: " مَا مِنْ مُسْلِمٍ يُصَابُ بِمُصِيبَةٍ فَيَقُولُ: إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ، اللَّهُمَّ أْجُرْنِي فِي مُصِيبَتِي وَاخْلُفْ لِي خَيْرًا مِنْهَا. إِلَّا أَبْدَلَهُ اللَّهُ خَيْرًا مِنْهَا ". قَالَتْ: فَلَمَّا مَاتَ أَبُو سَلَمَةَ قُلْتُ ذَلِكَ، ثُمَّ قُلْتُ: وَمَنْ هُوَ خَيْرٌ مِنْ أَبِي سَلَمَةَ أَوَّلِ رَجُلٍ هَاجَرَ ؟ !. ثُمَّ عَزَمَ اللَّهُ لِي فَقُلْتُهَا، فَأَبْدَلَنِي اللَّهُ خَيْرًا مِنْهُ، رَسُولَ اللَّهِ ﷺ. وَكَانَتْ مِنْ حِسَانِ النِّسَاءِ وَعَابِدَاتِهِنَّ. قَالَ الْوَاقِدِيُّ: تُوُفِّيَتْ سَنَةَ تِسْعٍ وَخَمْسِينَ، وَصَلَّى عَلَيْهَا أَبُو هُرَيْرَةَ. وَقَالَ ابْنُ أَبِي خَيْثَمَةَ: تُوُفِّيَتْ فِي أَيَّامِ يَزِيدَ بْنِ مُعَاوِيَةَ قُلْتُ: وَالْأَحَادِيثُ الْمُتَقَدِّمَةُ فِي مَقْتَلِ الْحُسَيْنِ تَدُلُّ عَلَى أَنَّهَا عَاشَتْ إِلَى مَا بَعْدَ مَقْتَلِهِ. وَاللَّهُ أَعْلَمُ. ؓ وَأَرْضَاهَا. علقمة بن قيس النخعي وَفِي هَذِهِ السَّنَةِ مَاتَ عَلْقَمَةُ بْنُ قَيْسٍ النَّخَعِيُّ صَاحِبُ ابْنِ مَسْعُودٍ، وَقِيلَ: سَنَةَ اثْنَتَيْنِ، وَقِيلَ: خَمْسٍ، وَلَهُ تِسْعُونَ سَنَةً. المنذر بن الجارود وَفِيهَا تُوُفِّيَ الْمُنْذِرُ بْنُ الْجَارُودِ الْعَبْدِيُّ. خَالِدُ بْنُ عُرْفُطَةَ اللَّيْثِيُّ وَفِيهَا تُوُفِّيَ خَالِدُ بْنُ عُرْفُطَةَ اللَّيْثِيُّ، وَقِيلَ الْعُذْرِيُّ، حَلِيفُ بَنِي زُهْرَةَ، ( وَقِيلَ مَاتَ سَنَةَ سِتِّينَ، وَلَهُ صُحْبَةٌ ). ميمونة بنت الحارث مَيْمُونَةُ بِنْتُ الْحَارِثِ، زَوْجُ رَسُولِ اللَّهِ ﷺ: تَزَوَّجَهَا فِي عُمْرَةِ الْقَضِيَّةِ بِسَرَفَ، بَعْدَ أَنْ خَرَجَ مِنْ مَكَّةَ، وَبَنَى بِهَا هُنَاكَ، وَاتَّفَقَ أَنَّهَا مَ?تَتْ هُنَاكَ فِي هَذِهِ السَّنَةِ.
✧ Of the notables who died in it Al-Ḥusayn b. ʿAlī ؓ, and with him ten-odd members of his household, all were killed at Karbalāʾ ; it is also said: twenty-odd, as has preceded. A group of heroes and horsemen were killed with them. Jābir b. ʿAtīk b. Qays Jābir b. ʿAtīk b. Qays, Abū ʿAbd Allāh al-Anṣārī He witnessed Badr and what followed it, and he was the bearer of the banner of Banū Muʿāwiya on the day of the conquest. Thus said Ibn al-Jawzī. He said: He died in this year at the age of seventy-one. Ḥamza b. ʿAmr al-Aslamī Ḥamza b. ʿAmr al-Aslamī A Companion of noble standing. It is established in the "Two Ṣaḥīḥs" from ʿĀʾisha that she said: Ḥamza b. ʿAmr asked the Messenger of God ﷺ, saying: I fast frequently; shall I fast while traveling? He said to him: "If you wish, fast; and if you wish, break your fast." He witnessed the conquest of Syria and was the bearer of good tidings to al-Ṣiddīq on the day of Ajnādayn. Al-Wāqidī said: It was he who brought good tidings to Kaʿb b. Mālik of God's acceptance of his repentance, so Kaʿb gave him his two garments. Al-Bukhārī narrated in "al-Tārīkh" with a good chain from him that he said: We were with the Messenger of God ﷺ on a dark night, and my fingers shone for me until I gathered upon them all the goods belonging to the people. They agreed that he died in this year, I mean the year sixty-one. Shayba b. ʿUthmān b. Abī Ṭalḥa Shayba b. ʿUthmān b. Abī Ṭalḥa al-ʿAbdarī al-Ḥajabī He was the keeper of the key of the Kaʿba. His father was among those whom ʿAlī b. Abī Ṭālib killed on the day of Uḥud as an unbeliever. Shayba professed Islam on the day of the conquest and witnessed Ḥunayn while there was something of doubt in his heart. He had resolved to assassinate the Messenger of God ﷺ, but God informed His Messenger ﷺ of that, and he told him of what he had intended, so he became a Muslim inwardly, and his Islam was sincere. He fought that day and remained steadfast among those who were steadfast. Al-Wāqidī said, from his shaykhs: Shayba said: I used to say, by God, even if all people believed in Muḥammad, I would not believe in him. When he conquered Makkah and went out to Hawāzin, I went out with him hoping to find an opportunity to exact vengeance for all of Quraysh from him. He said: One day the people became engaged in fighting, and the Messenger of God ﷺ dismounted from his mule. I drew near to him and unsheathed my sword to strike him with it, but a flame of fire was shown to me that nearly burned me. The Messenger of God ﷺ turned to me and said: "O Shayba, come close to me." I came close to him, and he placed his hand on my chest and said: "O God, protect him from Satan." He said: By God, he did not lift his hand until he had become dearer to me that day than my hearing and my sight. Then he said: "Go and fight." He said: I advanced against the enemy, and by God, if I had met my father, I would have killed him had he been alive. When the people retreated, he said to me: "O Shayba, what God intended for you is better than what you intended for yourself." Then he told me all that was in my soul of which no one had knowledge except God, mighty and majestic. So I pronounced the testimony of faith and said: I seek God's forgiveness. He said: "May God forgive you." He held the office of ḥijāba after ʿUthmān b. Ṭalḥa, and the ḥijāba remained in his descendants and his house until today. To him are attributed the Banū Shayba, who are the doorkeepers of the Kaʿba. Khalīfa b. Khayyāṭ and more than one other said: He died in the year fifty-nine. Muḥammad b. Saʿd said: He remained until the days of Yazīd b. Muʿāwiya. Ibn al-Jawzī said in "al-Muntaẓam": He died in this year. ʿAbd al-Muṭṭalib b. Rabīʿa ʿAbd al-Muṭṭalib b. Rabīʿa b. al-Ḥārith b. ʿAbd al-Muṭṭalib b. Hāshim, a noble Companion, one of those who moved to Damascus, and he had a house there. When he died, he bequeathed his estate to Yazīd b. Muʿāwiya while he was the Commander of the Faithful. Al-Walīd b. ʿUqba b. Abī Muʿayṭ b. Abān b. Abī ʿAmr Dhakwān b. Umayya b. ʿAbd Shams b. ʿAbd Manāf b. Quṣayy, Abū Wahb al-Qurashī al-ʿAbshamī, and he was the brother of ʿUthmān b. ʿAffān through his mother Arwā bt. Kurayz b. Rabīʿa b. Ḥabīb b. ʿAbd Shams, and her mother was Umm Ḥakīm al-Bayḍāʾ bt. ʿAbd al-Muṭṭalib. Al-Walīd had as brothers Khālid, ʿUmāra, and Umm Kulthūm. The Messenger of God ﷺ had killed his father after the battle of Badr, among the captives, by patience before him. He said: O Muḥammad, who will care for the children? He said: "For them is the Fire." Likewise he did with al-Naḍr b. al-Ḥārith. This al-Walīd became a Muslim on the day of the conquest. The Messenger of God ﷺ sent him to collect the alms of Banū al-Muṣṭaliq. They came out to meet him, but he thought they had come out only to fight him, so he returned and informed the Messenger of God ﷺ of that. He intended to dispatch an army against them, but that reached them, and some of them came to apologize to him and to inform him of the true picture of what had occurred. Then God, exalted, revealed concerning al-Walīd: O you who believe, if a wicked person comes to you with news, verify it, lest you harm a people in ignorance [al-Ḥujurāt: 6]. More than one of the exegetes mentioned that. God knows best as to its authenticity. Abū ʿAmr b. ʿAbd al-Barr related that there was consensus on that. ʿUmar appointed him over the alms of Banū Taghlib, and ʿUthmān appointed him as his deputy over al-Kūfa after Saʿd b. Abī Waqqāṣ in the year twenty-five. Then he drank wine and prayed with his companions, then turned to them and said: Shall I give you more? And confusion occurred from him. Then ʿUthmān flogged him and removed him from al-Kūfa after four years, so he remained there. When ʿAlī came to Iraq, he traveled to al-Raqqa and bought for himself an estate near it, and he remained there, withdrawing from all the wars that occurred in the days of ʿAlī and Muʿāwiya and after them, until he died at this estate of his, and was buried there in this year. It is fifteen miles from al-Raqqa. It is also said that he died in the days of Muʿāwiya. God knows best. Imām Aḥmad and Abū Dāwūd narrated for him one hadith concerning the conquest of Makkah. Ibn al-Jawzī mentioned his death in this year. Umm Salama, Mother of the Believers Umm Salama, Mother of the Believers Hind bt. Abī Umayya Ḥudhayfa—or it is said: Suhayl—b. al-Mughīra b. ʿAbd Allāh b. ʿUmar b. Makhzūm al-Qurashiyya al-Makhzūmiyya. She was first married to her paternal cousin Abū Salama b. ʿAbd al-Asad, who died leaving her, so the Messenger of God ﷺ married her, and he consummated the marriage with her in Shawwāl of the year two, after the battle of Badr. She had heard from her husband Abū Salama a hadith from the Messenger of God ﷺ, that he said: "There is no Muslim who is afflicted with a calamity and says: To God we belong and to Him we return; O God, reward me in my calamity and grant me something better than it after it—except that God will replace it for him with something better than it." She said: When Abū Salama died, I said that, then I said: Who could be better than Abū Salama, the first man to emigrate? Then God determined for me, and I said it, and God replaced him for me with one better than him, the Messenger of God ﷺ. She was among the most beautiful and devout of women. Al-Wāqidī said: She died in the year fifty-nine, and Abū Hurayra prayed over her. Ibn Abī Khaythama said: She died in the days of Yazīd b. Muʿāwiya. I say: The preceding hadiths concerning the killing of al-Ḥusayn indicate that she lived until after his killing. God knows best. ؓ and may He be pleased with her. ʿAlqama b. Qays al-Nakhaʿī And in this year died ʿAlqama b. Qays al-Nakhaʿī, the companion of Ibn Masʿūd. It is also said: in the year sixty-two, and it is said: sixty-five. He was ninety years old. Al-Mundhir b. al-Jārūd And in it died al-Mundhir b. al-Jārūd al-ʿAbdī. Khālid b. ʿUrfuṭa al-Laythī And in it died Khālid b. ʿUrfuṭa al-Laythī, and it is said al-ʿUdhrī, an ally of Banū Zuhra. (It is also said he died in the year sixty, and he was a Companion.) Maymūna bt. al-Ḥārith Maymūna bt. al-Ḥārith, wife of the Messenger of God ﷺ: He married her during the ʿUmra of the Qaḍiyya at Sarif, after he departed from Makkah, and he consummated the marriage with her there. It happened that she died there in this year.
Tarikh (al-Tabari) 2222No grade recorded
وَفْدِ أَهْلِ الْمَدِينَةِ إِلَى الشَّامِ ثُمَّ دَخَلَتْ سَنَةُ اثْنَتَيْنِ وَسِتِّينَ فَمِنَ الْحَوَادِثِ فِيهَا مَقْدَمُ وَفْدِ الْمَدِينَةِ عَلَى يَزِيدَ وَمُبَايَعَتُهُمْ مُحَمَّدَ بْنَ حَنْظَلَةَ وَقَدْ كَانَ يَزِيدُ عَزَلَ عَنِ الْحِجَازِ عَمْرَو بْنَ سَعِيدِ بْنِ الْعَاصِ، وَوَلَّى عَلَيْهِمْ الْوَلِيدَ بْنَ عُتْبَةَ بْنِ أَبِي سُفْيَانَ، فَلَمَّا دَخَلَ الْمَدِينَةَ احْتَاطَ عَلَى الْأَمْوَالِ وَالْحَوَاصِلِ وَالْأَمْلَاكِ، وَأَخَذَ الْعَبِيدَ الَّذِينَ لِعَمْرِو بْنِ سَعِيدٍ فَحَبَسَهُمْ، وَكَانُوا نَحْوًا مِنْ ثَلَاثِمِائَةِ عَبْدٍ، فَتَجَهَّزَ عَمْرُو بْنُ سَعِيدٍ إِلَى يَزِيدَ فَرَكِبَ وَبَعَثَ إِلَى عَبِيدِهِ أَنْ يَخْرُجُوا مِنَ السَّجْنِ وَيَلْحَقُوا بِهِ، وَأَعَدَّ لَهُمْ إِبِلًا يَرْكَبُونَهَا، فَفَعَلُوا ذَلِكَ، فَمَا لَحِقُوهُ حَتَّى وَصَلَ إِلَى يَزِيدَ، فَلَمَّا دَخَلَ عَلَيْهِ أَكْرَمَهُ وَاحْتَرَمَهُ وَرَحَّبَ بِهِ يَزِيدُ، وَأَدْنَى مَجْلِسَهُ، ثُمَّ إِنَّهُ عَاتَبَهُ فِي تَقْصِيرِهِ فِي شَأْنِ ابْنِ الزُّبَيْرِ، فَقَالَ لَهُ: يَا أَمِيرَ الْمُؤْمِنِينَ، الشَّاهِدُ يَرَى مَا لَا يَرَى الْغَائِبُ، وَإِنَّ جُلَّ أَهْلِ مَكَّةَ وَالْحِجَازِ مَالَئُوهُ عَلَيْنَا وَأَحَبُّوهُ، وَلَمْ يَكُنْ لِي جُنْدٌ أَقْوَى بِهِمْ عَلَيْهِ لَوْ نَاهَضْتُهُ، وَقَدْ كَانَ يَحْذَرُنِي وَيَحْتَرِسُ مِنِّي، وَكُنْتُ أَرْفُقُ بِهِ كَثِيرًا، وَأُدَارِيهِ لِأَسْتَمْكِنَ مِنْهُ فَأَثِبُ عَلَيْهِ، مَعَ أَنِّي قَدْ ضَيَّقْتُ عَلَيْهِ وَمَنَعْتُهُ مِنْ أَشْيَاءَ كَثِيرَةٍ، وَجَعَلْتُ عَلَى مَكَّةَ وَطُرُقِهَا وَشِعَابِهَا رِجَالًا لَا يَدَعُونَ أَحَدًا يَدْخُلُهَا حَتَّى يَكْتُبُوا إِلَيَّ اسْمَهُ وَاسْمَ أَبِيهِ، وَمِنْ أَيِّ بِلَادِ اللَّهِ هُوَ وَمَا جَاءَ لَهُ، وَمَاذَا يُرِيدُ، فَإِنْ كَانَ مِنْ أَصْحَابِهِ أَوْ مِمَّنْ أَرَى أَنَّهُ يُرِيدُهُ رَدَدْتُهُ صَاغِرًا، وَإِلَّا خَلَّيْتُ سَبِيلَهُ، وَقَدْ وَلَّيْتَ الْوَلِيدَ، وَسَيَأْتِيكَ مِنْ عَمَلِهِ وَأَمْرِهِ مَا لَعَلَّكَ تَعْرِفُ بِهِ فَضْلَ مُبَالَغَتِي فِي أَمْرِكَ وَمُنَاصَحَتِي لَكَ، إِنْ شَاءَ اللَّهُ، وَاللَّهُ يَصْنَعُ لَكَ وَيَكْبِتُ عَدُوَّكَ. فَقَالَ لَهُ يَزِيدُ: أَنْتَ أَصْدَقُ مِمَّنْ رَمَاكَ وَحَمَلَنِي عَلَيْكَ، وَأَنْتَ مِمَّنْ أَثِقُ بِهِ وَأَرْجُو مَعُونَتَهُ وَأَدَّخِرُهُ لِرَأْبِ الصَّدْعِ، وَكِفَايَةِ الْمُهِمِّ وَكَشْفِ نَوَازِلِ الْأُمُورِ الْعِظَامِ. فِي كَلَامٍ طَوِيلٍ. وَأَمَّا الْوَلِيدُ بْنُ عُتْبَةَ فَإِنَّهُ أَقَامَ بِالْحِجَازِ وَقَدْ هَمَّ مِرَارًا أَنْ يَبْطِشَ بِعَبْدِ اللَّهِ بْنِ الزُّبَيْرِ فَلَا يَجِدُهُ إِلَّا مُحْتَرِزًا مُمْتَنِعًا، وَثَارَ نَجْدَةُ بْنُ عَامِرٍ النَّخَعِيُّ بِالْيَمَامَةِ حِينَ قُتِلَ الْحُسَيْنُ، وَثَارَ ابْنُ الزُّبَيْرِ بِالْحِجَازِ، وَكَانَ الْوَلِيدُ يُفِيضُ مِنَ الْمُعَرَّفِ وَيُفِيضُ مَعَهُ سَائِرُ النَّاسِ، وَابْنُ الزُّبَيْرِ وَاقِفٌ وَأَصْحَابُهُ، وَنَجْدَةُ وَاقِفٌ فِي أَصْحَابِهِ، ثُمَّ يُفِيضُ ابْنُ الزُّبَيْرِ بِأَصْحَابِهِ وَنَجْدَةُ بِأَصْحَابِهِ، وَكَانَ نَجْدَةُ يَلْقَى ابْنَ الزُّبَيْرِ فَيُكْثِرُ، حَتَّى ظَنَّ أَكْثَرُ النَّاسِ أَنَّهُ سَيُبَايِعُهُ، ثُمَّ إِنَّ ابْنَ الزُّبَيْرِ عَمِلَ بِالْمَكْرِ فِي أَمْرِ الْوَلِيدِ، فَكَتَبَ إِلَى يَزِيدَ: إِنَّكَ بَعَثْتَ إِلَيْنَا رَجُلًا أَخْرَقَ لَا يَتَّجِهُ لِرُشْدٍ وَلَا يَرْعَوِي لِعِظَةِ الْحَكِيمِ، فَلَوْ بَعَثْتَ رَجُلًا سَهْلَ الْخُلُقِ رَجَوْتُ أَنْ يَسْهُلَ مِنَ الْأُمُورِ مَا اسْتَوْعَرَ مِنْهَا، وَأَنْ يَجْتَمِعَ مَا تَفَرَّقَ. فَعَزَلَ يَزِيدُ الْوَلِيدَ وَوَلَّى عُثْمَانَ بْنَ مُحَمَّدِ بْنِ أَبِي سُفْيَانٍ، وَهُوَ فَتًى غِرٌّ حَدَثٌ لَمْ يُجَرِّبِ الْأُمُورَ وَلَمْ يُحَنِّكْهُ السِّنُّ، لَا يَكَادُ يَنْظُرُ فِي شَيْءٍ مِنْ سُلْطَانِهِ وَلَا عَمَلِهِ، فَبَعَثَ إِلَى يَزِيدَ وَفْدًا مِنْ أَهْلِ الْمَدِينَةِ فِيهِمْ عَبْدُ اللَّهِ بْنُ حَنْظَلَةَ غَسِيلِ الْمَلَائِكَةِ، وَعَبْدُ اللَّهِ بْنُ أَبِي عَمْرِو بْنِ حَفْصِ بْنِ الْمُغِيرَةِ الْمَخْزُومِيُّ، وَالْمُنْذِرُ بْنُ الزُّبَيْرِ، وَرِجَالًا كَثِيرًا مِنْ أَشْرَافِ أَهْلِ الْمَدِينَةِ، فَقَدِمُوا عَلَى يَزِيدَ، فَأَكْرَمَهُمْ وَأَحْسَنَ إِلَيْهِمْ وَأَعْظَمَ جَوَائِزَهُمْ، فَأَعْطَى عَبْدَ اللَّهِ بْنَ حَنْظَلَةَ، وَكَانَ شَرِيفًا فَاضِلًا عَابِدًا سَيِّدًا، مِائَةَ أَلْفِ دِرْهَمٍ، وَكَانَ مَعَهُ ثَمَانِيَةُ بَنِينَ، فَأَعْطَى كُلَّ وَلَدٍ عَشْرَةَ آلَافٍ. فَلَمَّا رَجَعُوا قَدِمُوا الْمَدِينَةَ كُلُّهُمْ إِلَّا الْمُنْذِرَ بْنَ الزُّبَيْرِ، فَإِنَّهُ قَدِمَ الْعِرَاقَ عَلَى ابْنِ زِيَادٍ، وَكَانَ يَزِيدُ قَدْ أَجَازَهُ بِمِائَةِ أَلْفٍ، فَلَمَّا قَدِمَ أُولَئِكَ النَّفَرُ الْوَفْدُ الْمَدِينَةَ قَامُوا فِيهِمْ فَأَظْهَرُوا شَتْمَ يَزِيدَ وَعَيْبَهُ وَقَالُوا: قَدِمْنَا مِنْ عِنْدِ رَجُلٍ لَيْسَ لَهُ دِينٌ يَشْرَبُ الْخَمْرَ، وَيَضْرِبُ بِالطَّنَابِيرِ وَيَعْزِفُ عِنْدَهُ الْقِيَانُ وَيَلْعَبُ بِالْكِلَابِ وَيَسْمُرُ عِنْدَهُ الْحُرَّابُ، وَهُمُ اللُّصُوصُ، وَإِنَّا نُشْهِدُكُمْ أَنَّا قَدْ خَلَعْنَاهُ. وَقَامَ عَبْدُ اللَّهِ بْنُ حَنْظَلَةَ الْغَسِيلِ فَقَالَ: جِئْتُكُمْ مِنْ عِنْدِ رَجُلٍ لَوْ لَمْ أَجِدْ إِلَّا بَنِيَّ هَؤُلَاءِ لَجَاهَدْتُهُ بِهِمْ، وَقَدْ أَعْطَانِي وَأَكْرَمَنِي وَمَا قَبِلْتُ مِنْهُ عَطَاءَهُ إِلَّا لِأَتَقَوَّى بِهِ. فَخَلَعَهُ النَّاسُ وَبَايَعُوا عَبْدَ اللَّهِ بْنَ حَنْظَلَةَ الْغَسِيلِ عَلَى خَلْعِ يَزِيدَ وَوَلَّوْهُ عَلَيْهِمْ. وَأَمَّا الْمُنْذِرُ بْنُ الزُّبَيْرِ فَإِنَّهُ قَدِمَ عَلَى ابْنِ زِيَادٍ فَأَكْرَمَهُ وَأَحْسَنَ إِلَيْهِ، وَكَانَ صَدِيقَ زِيَادٍ، فَأَتَاهُ كِتَابُ يَزِيدَ حَيْثُ بَلَغَهُ أَمْرُ الْمَدِينَةِ يَأْمُرُهُ بِحَبْسِ الْمُنْذِرِ، فَكَرِهُ ذَلِكَ لِأَنَّهُ ضَيْفُهُ وَصَدِيقُ أَبِيهِ، فَدَعَاهُ وَأَخْبَرَهُ بِالْكِتَابِ، فَقَالَ لَهُ: إِذَا اجْتَمَعَ النَّاسُ عِنْدِي فَقُمْ وَقُلِ ائْذَنْ لِي لِأَنْصَرِفَ إِلَى بِلَادِي، فَإِذَا قُلْتُ بَلْ أَقِمْ عِنْدِي فَلَكَ الْكَرَامَةُ وَالْمُوَاسَاةُ، فَقُلْ إِنَّ لِي ضَيْعَةً وَشُغْلًا وَلَا أَجِدُ بُدًّا لِي مِنْ الِانْصِرَافِ، فَإِنِّي آذَنُ لَكَ فِي الِانْصِرَافِ فَتَلْحَقُ بِأَهْلِكَ. فَلَمَّا اجْتَمَعَ النَّاسُ عَلَى ابْنِ زِيَادٍ فَعَلَ الْمُنْذِرُ ذَلِكَ فَأَذِنَ لَهُ فِي الِانْصِرَافِ، فَقَدِمَ الْمَدِينَةَ، فَكَانَ مِمَّنْ يُحَرِّضُ النَّاسَ عَلَى يَزِيدَ، وَقَالَ: إِنَّهُ قَدْ أَجَازَنِي بِمِائَةِ أَلْفٍ وَلَا يَمْنَعُنِي مَا صَنَعَ بِي أَنْ أُخْبِرَكُمْ خَبَرَهُ، وَاللَّهِ إِنَّهُ لَيَشْرَبُ الْخَمْرَ، وَاللَّهِ إِنَّهُ لَيَسْكَرُ حَتَّى يَدَعَ الصَّلَاةَ ! وَعَابَهُ بِمِثْلِ مَا عَابَهُ بِهِ أَصْحَابُهُ وَأَشَدَّ. فَبَعَثَ يَزِيدُ النُّعْمَانَ بْنَ بَشِيرٍ الْأَنْصَارِيَّ وَقَالَ لَهُ: إِنَّ عَدَدَ النَّاسِ بِالْمَدِينَةِ قَوْمُكَ، فَإِنَّهُمْ مَا يَمْنَعُهُمْ شَيْءٌ عَمَّا يُرِيدُونَ، فَإِنَّهُمْ إِنْ لَمْ يَنْهَضُوا فِي هَذَا الْأَمْرِ لَمْ يَجْتَرِئِ النَّاسُ عَلَى ( خِلَافِي ). فَأَقْبَلَ النُّعْمَانُ فَأَتَى قَوْمَهُ فَأَمَرَهُمْ بِلُزُومِ الطَّاعَةِ وَخَوَّفَهُمُ الْفِتْنَةَ، قَالَ لَهُمْ: إِنَّكُمْ لَا طَاقَةَ لَكُمْ بِأَهْلِ الشَّامِ. فَقَالَ عَبْدُ اللَّهِ بْنُ مُطِيعٍ الْعَدَوِيُّ: يَا نُعْمَانُ مَا يَحْمِلُكَ عَلَى فَسَادِ مَا أَصْلَحَ اللَّهُ مِنْ أَمْرِنَا وَتَفْرِيقِ جَمَاعَتِنَا ؟ فَقَالَ النُّعْمَانُ: وَاللَّهِ لَكَأَنِّي بِكَ لَوْ نَزَلَ بِكَ الْجُمُوعُ وَقَامَتْ لَكَ عَلَى الرُّكَبِ تَضْرِبُ مَفَارِقَ الْقَوْمِ وَجِبَاهَهُمْ بِالسَّيْفِ وَدَارَتْ رَحَا الْمَوْتِ بَيْنَ الْفَرِيقَيْنِ قَدْ رَكِبْتَ بَغْلَتَكَ إِلَى مَكَّةَ وَخَلَّفْتَ هَؤُلَاءِ الْمَسَاكِينَ، يَعْنِي الْأَنْصَارَ، يُقْتَلُونَ فِي سِكَكِهِمْ وَمَسَاجِدِهِمْ وَعَلَى أَبْوَابِ دُورِهِمْ. فَعَصَاهُ النَّاسُ وَانْصَرَفَ، وَكَانَ الْأَمْرُ كَمَا قَالَ.
✧ The delegation of the people of al-Madīnah to Syria. Then the year sixty-two entered. Among the events in it was the arrival of the delegation of al-Madīnah to Yazīd and their pledge of allegiance to Muḥammad b. Ḥanẓalah. Yazīd had dismissed ʿAmr b. Saʿīd b. al-ʿĀṣ from the Ḥijāz and appointed over them al-Walīd b. ʿUtbah b. Abī Sufyān. When he entered al-Madīnah, he took custody of the wealth, the stores, and the estates, and he seized the slaves belonging to ʿAmr b. Saʿīd and imprisoned them, and they numbered about three hundred slaves. ʿAmr b. Saʿīd prepared to go to Yazīd, so he mounted and sent word to his slaves to leave the prison and join him, and he prepared camels for them to ride. They did that, and they did not catch up with him until he reached Yazīd. When he entered upon him, Yazīd honored him, treated him with respect, and welcomed him, and brought his sitting place near. Then he reproached him for his shortcomings in the affair of Ibn al-Zubayr. He said to him: "O Commander of the Faithful, the one who is present sees what the absent one does not see. The majority of the people of Makkah and the Ḥijāz supported him against us and loved him, and I did not have an army strong enough to prevail over them against him if I had confronted him. He used to be wary of me and guard against me, and I was very gentle with him and placated him so that I might gain control of him and then pounce upon him. Moreover, I had constrained him and prevented him from many things. I placed men over Makkah, its roads, and its mountain passes who would not let anyone enter it until they wrote to me his name, his father's name, from which of God's lands he was, what he had come for, and what he wanted. If he was one of his companions or one whom I thought intended him, I turned him back humiliated; otherwise I let him go. You have now appointed al-Walīd, and you will receive from his conduct and affair what will perhaps make you recognize the excellence of my exertions in your cause and my sincere counsel to you, if God wills. May God work for you and humiliate your enemy." Yazīd said to him: "You are more truthful than the one who accused you and turned me against you. You are among those whom I trust, whose help I hope for, and whom I store up to mend the breach, to suffice in the important matter, and to resolve the calamities of great affairs." In a lengthy speech. As for al-Walīd b. ʿUtbah, he remained in the Ḥijāz and had resolved repeatedly to seize ʿAbd Allāh b. al-Zubayr but found him only wary and unassailable. Najdah b. ʿĀmir al-Nakhaʿī rose in al-Yamāmah when al-Ḥusayn was killed, and Ibn al-Zubayr rose in the Ḥijāz. Al-Walīd used to depart from al-Muʿarraf and all the people departed with him, while Ibn al-Zubayr was standing with his companions and Najdah was standing among his companions. Then Ibn al-Zubayr departed with his companions and Najdah departed with his companions. Najdah used to meet Ibn al-Zubayr frequently, until most people thought that he would pledge allegiance to him. Then Ibn al-Zubayr acted with cunning in the affair of al-Walīd, and he wrote to Yazīd: "You have sent us a clumsy man who does not head toward right guidance and does not restrain himself at the admonition of a wise man. If you sent a man of easy character, I would hope that the matters which are difficult would become easy and that what has become scattered would come together." So Yazīd dismissed al-Walīd and appointed ʿUthmān b. Muḥammad b. Abī Sufyān, a young, inexperienced, callow man who had not tested affairs and whom age had not seasoned, who hardly looked into anything of his authority or his work. So he sent a delegation to Yazīd from the people of al-Madīnah, among whom were ʿAbd Allāh b. Ḥanẓalah Ghasīl al-Malāʾikah, ʿAbd Allāh b. Abī ʿAmr b. Ḥafṣ b. al-Mughīrah al-Makhzūmī, al-Mundhir b. al-Zubayr, and many men from the nobles of the people of al-Madīnah. They arrived before Yazīd, and he honored them, treated them well, and made their gifts magnificent. He gave ʿAbd Allāh b. Ḥanẓalah, who was a noble, virtuous, devout, and eminent man, one hundred thousand dirhams, and he had eight sons with him, so he gave each son ten thousand. When they returned, they all came to al-Madīnah except al-Mundhir b. al-Zubayr, for he went to al-ʿIrāq to Ibn Ziyād. Yazīd had given him a gift of one hundred thousand. When those members of the delegation arrived in al-Madīnah, they stood among them and openly reviled Yazīd and found fault with him. They said: "We have come from a man who has no religion, who drinks wine, plays with ṭanābīr, whose singing-girls perform before him, who plays with dogs, and who keeps company at night with thieves, that is, robbers. We call you to witness that we have deposed him." ʿAbd Allāh b. Ḥanẓalah Ghasīl stood and said: "I have come to you from a man against whom, if I found no one but these sons of mine, I would struggle against him with them. He gave me gifts and honored me, and I did not accept his gift except to gain strength from it." The people deposed him and pledged allegiance to ʿAbd Allāh b. Ḥanẓalah Ghasīl to depose Yazīd, and they appointed him over them. As for al-Mundhir b. al-Zubayr, he went to Ibn Ziyād, who honored him and treated him well, for he was a friend of Ziyād. A letter from Yazīd came to him when the news of al-Madīnah reached him, commanding him to imprison al-Mundhir. He disliked that because he was his guest and the friend of his father. So he summoned him and informed him of the letter. He said to him: "When the people gather in my presence, stand up and say, 'Give me permission to depart to my land.' When I say, 'Rather stay with me, for you shall have honor and support,' say, 'I have an estate and business, and I find no alternative but to depart.' Then I will give you permission to depart, and you will join your family." When the people gathered before Ibn Ziyād, al-Mundhir did that, and he gave him permission to depart. He came to al-Madīnah and was among those who incited the people against Yazīd. He said: "He gave me a gift of one hundred thousand, but what he did to me does not prevent me from telling you his story. By God, he drinks wine; by God, he becomes drunk until he abandons prayer!" And he found fault with him with the like of what his companions had said or worse. Then Yazīd sent al-Nuʿmān b. Bashīr al-Anṣārī and said to him: "The number of people in al-Madīnah who are your people. Nothing prevents them from what they want, for if they do not rise in this matter, the people will not dare to oppose me." Al-Nuʿmān came to his people and ordered them to adhere to obedience and warned them of fitnah. He said to them: "You have no power against the people of Syria." ʿAbd Allāh b. Muṭīʿ al-ʿAdawī said: "O Nuʿmān, what makes you corrupt what God has set right in our affair and divide our community?" Al-Nuʿmān said: "By God, it is as if I see you, when the troops descend upon you and rise against you on their knees, striking the crowns and foreheads of the people with the sword, and the millstone of death turns between the two parties, you will have mounted your mule to Makkah and abandoned these wretched ones—meaning the Anṣār—being killed in their streets, their mosques, and at the doors of their houses." The people disobeyed him, and he departed. The affair happened as he said.
Tarikh (al-Tabari) 2223No grade recorded
وِلَايَةِ عُقْبَةَ بْنِ نَافِعٍ إِفْرِيقِيَّةَ ثَانِيَةً وَمَا افْتَتَحَهُ فِيهَا وَقَتْلِهِ قَدْ ذَكَرْنَا عَزْلَ عُقْبَةَ عَنْ إِفْرِيقِيَّةَ وَعَوْدَهُ إِلَى الشَّامِ، فَلَمَّا وَصَلَ إِلَى مُعَاوِيَةَ وَعَدَهُ بِإِعَادَتِهِ إِلَى إِفْرِيقِيَّةَ، وَتُوُفِّي مُعَاوِيَةُ وَعُقْبَةُ فِي الشَّامِ، فَاسْتَعْمَلَهُ يَزِيدُ عَلَى إِفْرِيقِيَّةَ فِي سنة اثنتين وستين وَأَرْسَلَهُ إِلَيْهَا، فَوَصَلَ إِلَى الْقَيْرَوَانِ مُجِدًّا، وَقَبَضَ أَبَا الْمُهَاجِرِ أَمِيرَهَا وَأَوْثَقَهُ فِي الْحَدِيدِ وَتَرَكَ بِالْقَيْرَوَانِ جُنْدًا مَعَ الذَّرَارِيِّ وَالْأَمْوَالِ وَاسْتَخْلَفَ بِهَا زُهَيْرَ بْنَ قَيْسٍ الْبَلَوِيَّ، وَأَحْضَرَ أَوْلَادَهُ، فَقَالَ لَهُ: إِنِّي قَدْ بِعْتُ نَفْسِي مِنَ اللَّهِ، عَزَّ وَجَلَّ، فَلَا أَزَالُ أُجَاهِدُ مَنْ كَفَرَ بِاللَّهِ. وَأَوْصَى بِمَا يُفْعَلُ بَعْدَهُ. ثُمَّ سَارَ فِي عَسْكَرٍ عَظِيمٍ حَتَّى دَخَلَ مَدِينَةَ بَاغَايَةَ، وَقَدِ اجْتَمَعَ بِهَا خَلْقٌ كَثِيرٌ مِنَ الرُّومِ، فَقَاتَلُوهُ قِتَالًا شَدِيدًا وَانْهَزَمُوا عَنْهُ وَقَتَلَ فِيهِمْ قَتْلًا ذَرِيعًا وَغَنِمَ مِنْهُمْ غَنَائِمَ كَثِيرَةً، وَدَخَلَ الْمُنْهَزِمُونَ الْمَدِينَةَ وَحَاصَرَهُمْ عُقْبَةُ. ثُمَّ كَرِهَ الْمُقَامَ عَلَيْهِمْ فَسَارَ إِلَى بِلَادِ الزَّابِ، وَهِيَ بِلَادٌ وَاسِعَةٌ فِيهَا عِدَّةُ مُدُنٍ وَقُرًى كَثِيرَةٌ، فَقَصَدَ مَدِينَتَهَا الْعُظْمَى وَاسْمُهَا أَرَبَةُ، فَامْتَنَعَ بِهَا مَنْ هُنَاكَ مِنَ الرُّومِ وَالنَّصَارَى، وَهَرَبَ بَعْضُهُمْ إِلَى الْجِبَالِ، فَاقْتَتَلَ الْمُسْلِمُونَ وَمَنْ بِالْمَدِينَةِ مِنَ النَّصَارَى عِدَّةَ دَفَعَاتٍ ثُمَّ انْهَزَمَ النَّصَارَى وَقُتِلَ كَثِيرٌ مِنْ فُرْسَانِهِمْ، ( وَرَحَلَ إِلَى تَاهَرْتَ ). فَلَمَّا بَلَغَ الرُّومَ خَبَرُهُ اسْتَعَانُوا بِالْبَرْبَرِ فَأَجَابُوهُمْ وَنَصَرُوهُمْ، فَاجْتَمَعُوا فِي جَمْعٍ كَثِيرٍ وَالْتَقَوْا وَاقْتَتَلُوا قِتَالًا شَدِيدًا، وَاشْتَدَّ الْأَمْرُ عَلَى الْمُسْلِمِينَ لِكَثْرَةِ الْعَدُوِّ، ثُمَّ إِنَّ اللَّهَ تَعَالَى نَصَرَهُمْ فَانْهَزَمَتِ الرُّومُ وَالْبَرْبَرُ وَأَخَذَهُمُ السَّيْفُ وَكَثُرَ فِيهِمُ الْقَتْلُ وَغَنِمَ الْمُسْلِمُونَ أَمْوَالَهُمْ وَسِلَاحَهُمْ. ثُمَّ سَارَ حَتَّى نَزَلَ عَلَى طَنْجَةَ فَلَقِيَهُ بِطْرِيقٌ مِنَ الرُّومِ اسْمُهُ يَلْيَانُ فَأَهْدَى لَهُ هَدِيَّةً حَسَنَةً وَنَزَلَ عَلَى حُكْمِهِ، ثُمَّ سَأَلَهُ عَنِ الْأَنْدَلُسِ فَعَظُمَ الْأَمْرُ عَلَيْهِ، فَسَأَلَهُ عَنِ الْبَرْبَرِ، فَقَالَ: هُمْ كَثِيرُونَ لَا يَعْلَمُ عَدَدَهُمْ إِلَّا اللَّهُ، وَهُمْ بِالسُّوسِ الْأَدْنَى، وَهُمْ كُفَّارٌ لَمْ يَدْخُلُوا فِي النَّصْرَانِيَّةِ وَلَهُمْ بَأْسٌ شَدِيدٌ. فَسَارَ عُقْبَةُ إِلَيْهِمْ نَحْوَ السُّوسِ الْأَدْنَى، وَهِيَ مَغْرِبُ طَنْجَةَ، فَانْتَهَى إِلَى أَوَائِلِ الْبَرْبَرِ، فَلَقَوْهُ فِي جَمْعٍ كَثِيرٍ، فَقَتَلَ فِيهِمْ قَتْلًا ذَرِيعًا وَبَعَثَ خَيْلَهُ فِي كُلِّ مَكَانٍ هَرَبُوا إِلَيْهِ، وَسَارَ هُوَ حَتَّى وَصَلَ إِلَى السُّوسِ الْأَقْصَى، وَقَدِ اجْتَمَعَ لَهُ الْبَرْبَرُ فِي عَالَمٍ لَا يُحْصَى، فَلَقِيَهُمْ وَقَاتَلَهُمْ وَهَزَمَهُمْ، وَقَتَلَ الْمُسْلِمُونَ فِيهِمْ حَتَّى مَلُّوا وَغَنِمُوا مِنْهُمْ وَسَبَوْا سَبْيًا كَثِيرًا، وَسَارَ حَتَّى بَلَغَ مَالِيَانَ وَرَأَى الْبَحْرَ الْمُحِيطَ، فَقَالَ: يَا رَبِّ لَوْلَا هَذَا الْبَحْرُ لَمَضَيْتُ فِي الْبِلَادِ مُجَاهِدًا فِي سَبِيلِكَ. ثُمَّ عَادَ فَنَفَرَ الرُّومُ وَالْبَرْبَرُ عَنْ طَرِيقِهِ خَوْفًا مِنْهُ، وَاجْتَازَ بِمَكَانٍ يُعْرَفُ الْيَوْمَ بِمَاءِ الْفَرَسِ فَنَزَلَهُ، وَلَمْ يَكُنْ بِهِ مَاءٌ، فَلَحِقَ النَّاسَ عَطَشٌ كَثِيرٌ أَشْرَفُوا [ مِنْهُ ] عَلَى الْهَلَاكِ، فَصَلَّى عُقْبَةُ رَكْعَتَيْنِ وَدَعَا ( فَبَحَثَ فَرَسٌ لَهُ الْأَرْضَ بِيَدَيْهِ فَكَشَفَ لَهُ عَنْ صَفَاةٍ ) فَانْفَجَرَ الْمَاءُ، فَنَادَى عُقْبَةُ فِي النَّاسِ فَحَفَرُوا أَحْسَاءَ كَثِيرَةً وَشَرِبُوا، فَسُمِّيَ مَاءَ الْفَرَسِ. فَلَمَّا وَصَلَ إِلَى مَدِينَةِ طُبْنَةَ، وَبَيْنَهَا وَبَيْنَ الْقَيْرَوَانِ ثَمَانِيَةُ أَيَّامٍ، أَمَرَ أَصْحَابَهُ أَنْ يَتَقَدَّمُوا فَوْجًا فَوْجًا ثِقَةً مِنْهُ بِمَا نَالَ مِنَ الْعَدُوِّ، وَأَنَّهُ لَمْ يُبْقِ أَحَدًا يَخْشَاهُ، وَسَارَ إِلَى تَهُوذَةَ لِيَنْظُرَ إِلَيْهَا فِي نَفَرٍ يَسِيرٍ، فَلَمَّا رَآهُ الرُّومُ فِي قِلَّةٍ طَمِعُوا فِيهِ فَأَغْلَقُوا بَابَ الْحِصْنِ وَشَتَمُوهُ وَقَاتَلُوهُ وَهُوَ يَدْعُوهُمْ إِلَى الْإِسْلَامِ فَلَمْ يَقْبَلُوا مِنْهُ.
✧ The second governorship of ʿUqbah b. Nāfiʿ over Ifrīqiyah, what he conquered there, and his death We have already mentioned the dismissal of ʿUqbah from Ifrīqiyah and his return to Syria. When he reached Muʿāwiyah, he promised to restore him to Ifrīqiyah. Muʿāwiyah died while ʿUqbah was in Syria, and Yazīd appointed him over Ifrīqiyah in the year sixty-two and sent him there. He arrived at al-Qayrawān with diligence, seized its governor Abū al-Muhājir, bound him in iron, and left in al-Qayrawān a garrison with the women, children, and wealth. He appointed Zuhayr b. Qays al-Balawī as his deputy there. He summoned his sons and said to them, 'I have sold myself to Allah, Mighty and Glorious, and I will not cease striving against those who disbelieve in Allah.' And he gave instructions regarding what should be done after him. Then he marched with a great army until he entered the city of Bāghāyah, where a large number of Romans had gathered. They fought him fiercely and were defeated by him. He inflicted a heavy slaughter upon them and gained abundant spoils from them. The defeated entered the city, and ʿUqbah besieged them. Then he disliked remaining against them, so he marched to the land of al-Zāb, a vast land containing several cities and many villages. He aimed for its greatest city, whose name was Arabah. The Romans and Christians there fortified themselves, and some of them fled to the mountains. The Muslims and the Christians in the city fought several engagements; then the Christians were defeated and many of their horsemen were killed. (Then he departed to Tāhart.) When news of him reached the Romans, they sought help from the Berbers, who responded and aided them. They gathered in a great host, met, and fought fiercely. The situation became severe for the Muslims due to the enemy's numbers. Then Allah, Exalted, granted them victory, and the Romans and Berbers were defeated. The sword fell upon them, killing increased among them, and the Muslims seized their wealth and weapons. Then he marched until he halted at Tangier, where a Roman patrician named Yulyān met him and gave him a fine gift and submitted to his judgment. Then he asked him about al-Andalus, and the matter seemed grave to him. He asked him about the Berbers, and he said, 'They are numerous; no one knows their number except Allah. They are in the nearer Sūs, and they are infidels who have not entered Christianity. They have great might.' So ʿUqbah marched toward them in the direction of the nearer Sūs, which is west of Tangier. He reached the first of the Berbers, and they met him in a great host. He inflicted a heavy slaughter upon them and sent his cavalry to every place to which they fled. He himself marched until he reached the farthest Sūs. The Berbers had gathered against him in an innumerable multitude. He met them, fought them, and routed them. The Muslims killed among them until they grew weary, took spoils from them, and captured many captives. He marched until he reached Māliyān and saw the encompassing sea. Then he said, 'O Lord, were it not for this sea, I would advance through the lands striving in Your cause.' Then he returned. The Romans and Berbers fled from his path out of fear of him. He passed by a place known today as Māʾ al-Faras (the water of the horse), and he halted there. There was no water in it, and the people suffered great thirst and were on the brink of perishing. ʿUqbah prayed two rakʿahs and supplicated. (Then a horse of his scraped the ground with its forelegs and uncovered a rock,) and water burst forth. ʿUqbah called out to the people, and they dug many wells and drank. Thus it was named Māʾ al-Faras. When he reached the city of Ṭubnah, between which and al-Qayrawān there are eight days, he ordered his companions to advance in successive groups, trusting in what he had achieved against the enemy and that no one remained whom he feared. He marched to Tahūdhah to look at it with a small band of men. When the Romans saw him in such small numbers, they coveted him, so they shut the gate of the fortress, reviled him, and fought him while he called them to Islam, but they did not accept from him.
Tarikh (al-Tabari) 2224No grade recorded
خُرُوجِ كُسَيْلَةَ بْنِ لَمْزَمَ الْبَرْبَرِيِّ عَلَى عُقْبَةَ هَذَا كُسَيْلَةُ بْنُ لَمْزَمَ الْبَرْبَرِيُّ كَانَ قَدْ أَسْلَمَ لَمَّا وَلِيَ أَبُو الْمُهَاجِرِ إِفْرِيقِيَّةَ وَحَسُنَ إِسْلَامُهُ، وَهُوَ مِنْ أَكَابِرِ الْبَرْبَرِ وَأَبْعَدِهِمْ صَوْتًا، وَصَحِبَ أَبَا الْمُهَاجِرِ، فَلَمَّا وَلِيَ عُقْبَةُ عَرَّفَهُ أَبُو الْمُهَاجِرِ مَحَلَّ كُسَيْلَةَ وَأَمَرَهُ بِحِفْظِهِ فَلَمْ يَقْبَلْ وَاسْتَخَفَّ بِهِ، وَأَتَى عُقْبَةُ بِغَنَمٍ فَأَمَرَ كُسَيْلَةَ بِذَبْحِهَا وَسَلْخِهَا مَعَ السَّلَّاخِينَ. فَقَالَ كُسَيْلَةُ: هَؤُلَاءِ فِتْيَانِي وَغِلْمَانِي يَكْفُونَنِي الْمُئُونَةَ. فَشَتَمَهُ وَأَمَرَهُ بِسَلْخِهَا، فَفَعَلَ، فَقَبَّحَ أَبُو الْمُهَاجِرِ هَذَا عِنْدَ عُقْبَةَ، فَلَمْ يَرْجِعْ، فَقَالَ لَهُ: أَوْثِقِ الرَّجُلَ فَإِنِّي أَخَافُ عَلَيْكَ مِنْهُ ! فَتَهَاوَنَ بِهِ عُقْبَةُ. فَأَضْمَرَ كُسَيْلَةُ الْغَدْرَ، فَلَمَّا كَانَ الْآنُ وَرَأَى الرُّومُ قِلَّةَ مَنْ مَعَ عُقْبَةَ أَرْسَلُوا إِلَى كُسَيْلَةَ وَأَعْلَمُوهُ حَالَهُ، وَكَانَ فِي عَسْكَرِ عُقْبَةَ مُضْمِرًا لِلْغَدْرِ، وَقَدْ أَعْلَمَ الرُّومَ ذَلِكَ وَأَطْمَعَهُمْ. فَلَمَّا رَاسَلُوهُ أَظْهَرَ مَا كَانَ يُضْمِرُهُ وَجَمَعَ أَهْلَهُ وَبَنِي عَمِّهِ وَقَصَدَ عُقْبَةَ، فَقَالَ أَبُو الْمُهَاجِرِ: عَاجِلْهُ قَبْلَ أَنْ يَقْوَى جَمْعُهُ. وَكَانَ أَبُو الْمُهَاجِرِ مُوَثَّقًا فِي الْحَدِيدِ مَعَ عُقْبَةَ. فَزَحَفَ عُقْبَةُ إِلَى كُسَيْلَةَ، فَتَنَحَّى كُسَيْلَةُ عَنْ طَرِيقِهِ لِيَكْثُرَ جَمْعُهُ، فَلَمَّا رَأَى أَبُو الْمُهَاجِرِ ذَلِكَ تَمَثَّلَ بِقَوْلِ أَبِي مِحْجَنٍ الثَّقَفِيِّ: كَفَى حَزَنًا أَنْ تُمْرَغَ الْخَيْلُ بِالْقَنَا وَأُتْرَكَ مَشْدُودًا عَلَيَّ وَثَاقِيَا إِذَا قُمْتُ عَنَّانِي الْحَدِيدُ وَأُغْلِقَتْ مَصَارِعُ مَنْ دُونِي تُصِمُّ الْمُنَادِيَا فَبَلَغَ عُقْبَةُ ذَلِكَ فَأَطْلَقَهُ، فَقَالَ لَهُ: الْحَقْ بِالْمُسْلِمِينَ وَقُمْ بِأَمْرِهِمْ وَأَنَا أَغْتَنِمُ الشَّهَادَةَ. فَلَمْ يَفْعَلْ وَقَالَ: وَأَنَا أَيْضًا أُرِيدُ الشَّهَادَةَ. فَكَسَّرَ عُقْبَةُ وَالْمُسْلِمُونَ أَجْفَانَ سُيُوفِهِمْ وَتَقَدَّمُوا إِلَى الْبَرْبَرِ وَقَاتَلُوهُمْ، فَقُتِلَ الْمُسْلِمُونَ جَمِيعُهُمْ لَمْ يُفْلِتْ مِنْهُمْ أَحَدٌ، وَأُسِرَ مُحَمَّدُ بْنُ أَوْسٍ الْأَنْصَارِيُّ فِي نَفَرٍ يَسِيرٍ، فَخَلَّصَهُمْ صَاحِبُ قَفْصَةَ وَبَعَثَ بِهِمْ إِلَى الْقَيْرَوَانِ. فَعَزَمَ زُهَيْرُ بْنُ قَيْسٍ الْبَلَوِيُّ عَلَى الْقِتَالِ، فَخَالَفَهُ حَنَشٌ الصَّنْعَانِيُّ وَعَادَ إِلَى مِصْرَ، فَتَبِعَهُ أَكْثَرُ النَّاسِ، فَاضْطَرَّ زُهَيْرٌ إِلَى الْعَوْدِ مَعَهُمْ، فَسَارَ إِلَى بَرْقَةَ وَأَقَامَ بِهَا. وَأَمَّا كُسَيْلَةُ فَاجْتَمَعَ إِلَيْهِ جَمِيعُ أَهْلِ إِفْرِيقِيَّةَ، وَقَصَدَ إِفْرِيقِيَّةَ، وَبِهَا أَصْحَابُ الْأَنْفَالِ وَالذَّرَارِيِّ مِنَ الْمُسْلِمِينَ، فَطَلَبُوا الْأَمَانَ مِنْ كُسَيْلَةَ فَآمَنَهُمْ وَدَخَلَ الْقَيْرَوَانَ وَاسْتَوْلَى عَلَى إِفْرِيقِيَّةَ وَأَقَامَ بِهَا إِلَى أَنْ قَوِيَ أَمْرُ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ فَاسْتَعْمَلَ عَلَى إِفْرِيقِيَّةَ زُهَيْرَ بْنَ قَيْسٍ الْبَلَوِيَّ، وَكَانَ مُقِيمًا بِبَرْقَةَ مُرَابِطًا.
✧ THE REVOLT OF KUSAYLAH B. LAMZAM THE BERBER AGAINST ʿUQBAH This is Kusaylah b. Lamzam the Berber. He had embraced Islam when Abū al-Muhājir governed Ifrīqiyyah, and his Islam was good. He was one of the leading Berbers and the one whose voice carried furthest among them, and he accompanied Abū al-Muhājir. When ʿUqbah was appointed governor, Abū al-Muhājir informed him of Kusaylah's standing and enjoined him to look after him, but he would not accept that and belittled him. ʿUqbah had some sheep brought and ordered Kusaylah to slaughter and flay them along with the flayers. Kusaylah said: 'These are my youths and my servants; they will suffice me for the task.' ʿUqbah reviled him and ordered him to flay them, so he did. Abū al-Muhājir condemned this before ʿUqbah, but he did not change. He said to him: 'Bind the man, for I fear him for you.' ʿUqbah, however, treated the matter lightly. Kusaylah concealed treachery within himself. At the present time, when the Byzantines saw how few men were with ʿUqbah, they sent word to Kusaylah informing him of his situation. He was in ʿUqbah's army concealing treachery, and he had already informed the Byzantines of this and made them covetous. When they corresponded with him, he revealed what he had been concealing, gathered his family and his paternal cousins, and made for ʿUqbah. Abū al-Muhājir said: 'Attack him quickly before his forces grow strong.' Abū al-Muhājir was then fettered in irons along with ʿUqbah. ʿUqbah marched against Kusaylah, but Kusaylah turned aside from his route so that his gathering might grow larger. When Abū al-Muhājir saw that, he recited the verse of Abū Miḥjan al-Thaqafī: Enough of grief it is that the horses are rolled in the dust by the spears, and I am left bound in my fetters. When I rise, the iron restrains me, and the gates are locked, so that the calls of those who would call out on my behalf fall on deaf ears. This reached ʿUqbah, so he released him. He said to him: 'Join the Muslims and take charge of their affairs, and I shall seek martyrdom.' He did not do so, but said: 'I too desire martyrdom.' ʿUqbah and the Muslims broke the scabbards of their swords and advanced against the Berbers and fought them. All of the Muslims were killed; not one of them escaped. Muḥammad b. Aws al-Anṣārī was taken captive along with a small group, and the lord of Qafṣah ransomed them and sent them to al-Qayrawān. Zuhayr b. Qays al-Balawī resolved to fight, but Ḥanash al-Ṣanʿānī opposed him and returned to Miṣr, and most of the people followed him. Zuhayr was compelled to return with them, so he marched to Barqah and remained there. As for Kusaylah, all the people of Ifrīqiyyah gathered to him, and he made for Ifrīqiyyah, where the Muslims' companions of the anfāl and their offspring were. They sought protection from Kusaylah, and he granted them protection. He entered al-Qayrawān, took control of Ifrīqiyyah, and remained there until the rule of ʿAbd al-Malik b. Marwān became strong, and he appointed Zuhayr b. Qays al-Balawī over Ifrīqiyyah. He had been residing at Barqah as a garrison fighter.
Tarikh (al-Tabari) 2225No grade recorded
ذِكْرُ مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ. بُرَيْدَةُ بْنُ الْحُصَيْبِ بُرَيْدَةُ بْنُ الْحُصَيْبِ بْنِ عَبْدِ اللَّهِ بْنِ الْحَارِثِ بْنِ الْأَعْرَجِ، أَبُو عَبْدِ اللَّهِ: أَسْلَمَ لَمَّا مَرَّ بِهِ النَّبِيُّ ﷺ فِي طَرِيقِ الْهِجْرَةِ. وَذَلِكَ أَنَّ رَسُولَ اللَّهِ ﷺ لَمَّا خَرَجَ مِنْ مَكَّةَ إِلَى الْمَدِينَةِ فَانْتَهَى إِلَى الْغَمِيمِ أَتَاهُ بُرَيْدَةُ بْنُ الْحُصَيْبِ فَدَعَاهُ رَسُولُ اللَّهِ ﷺ إِلَى الْإِسْلَامِ هُوَ وَمَنْ مَعَهُ، وَكَانُوا زُهَاءَ ثَمَانِينَ بَيْتًا، فَصَلَّى رَسُولُ اللَّهِ ﷺ الْعِشَاءَ وَصَلَّوْا خَلْفَهُ لَيْلَتَئِذٍ صَدْرًا مِنْ سُورَةِ مَرْيَمَ، ثُمَّ قَدِمَ عَلَى رَسُولِ اللَّهِ ﷺ [ الْمَدِينَةَ ] بَعْدَ أَنْ مَضَتْ بَدْرٌ وَأُحُدٌ، فَتَعَلَّمَ بَقِيَّةَ السُّورَةِ، وَغَزَا مَعَهُ مَغَازِيَهُ بَعْدَ ذَلِكَ، وَاسْتَعْمَلَهُ عَلَى أُسَارَى الْمُرَيْسِيعِ، وَأَعْطَاهُ لِوَاءً يَوْمَ الْفَتْحِ، وَبَعَثَهُ عَلَى أَسْلَمَ وَغِفَارٍ يُصَدِّقُهُمْ، وَإِلَى أَسْلَمَ لَمَّا أَرَادَ غَزْوَةَ تَبُوكَ يَسْتَنْفِرُهُمْ، وَلَمْ يَزَلْ مُقِيمًا بِالْمَدِينَةِ مَعَ رَسُولِ اللَّهِ ﷺ إِلَى أَنْ تُوُفِّيَ، فَلَمَّا فُتِحَتِ الْبَصْرَةُ تَحَوَّلَ إِلَيْهَا وَاخْتَلَطَ بِهَا، ثُمَّ خَرَجَ غَازِيًّا إِلَى خُرَاسَانَ، فَمَاتَ بِمَرْوَ فِي خِلَافَةِ يَزِيدَ. الرَّبِيعُ بْنُ خُثَيْمٍ الرَّبِيعُ بْنُ خُثَيْمٍ، أَبُو يَزِيدَ الثَّوْرِيُّ: رَوَى عَنِ ابْنِ مَسْعُودٍ وَغَيْرِهِ. وعَنْ سَعِيدِ بْنِ مَسْرُوقٍ، قَالَ: قَالَ عَبْدُ اللَّهِ لِلرَّبِيعِ بْنِ خُثَيْمٍ: لَوْ رَآكَ رَسُولُ اللَّهِ ﷺ لَأَحَبَّكَ. قَالَ أَحْمَدُ: بسنده عَنْ أَبِي عُبَيْدَةَ، قَالَ: كَانَ عَبْدُ اللَّهِ يَقُولُ لِلرَّبِيعِ: مَا رَأَيْتُكَ إِلَّا ذَكَرْتُ الْمُخْبِتِينَ. وَكَانَ الرَّبِيعُ إِذَا أَتَى عَبْدَ اللَّهِ لَمْ يَكُنْ عَلَيْهِ إِذْنٌ حَتَّى يَفْرَغَ كُلُّ وَاحِدٍ مِنْهُمَا مِنْ صَاحِبِهِ، وَكَانَ الرَّبِيعُ إِذَا جَاءَ إِلَى بَابِ عَبْدِ اللَّهِ يَقُولُ لِلْجَارِيَةِ: مَنْ بِالْبَابِ؟ فَتَقُولُ الْجَارِيَةُ ذَلِكَ الشَّيْخُ الْأَعْمَى. وَرَوَى سُفْيَانُ بْنُ نُسَيْرِ بْنِ ذُعْلُوقٍ، بسنده قَالَ: أَخْبَرَنَا مَنْ صَحِبَ الرَّبِيعَ بْنَ خُثَيْمٍ عِشْرِينَ عَامًا مَا سَمِعَ مِنْهُ كَلِمَةً تُعَابُ. وَأَخْبَرَنَا سُفْيَانُ، قَالَ: أَخْبَرَتْنِي سُرِّيَّةُ الرَّبِيعِ بْنِ خُثَيْمٍ قَالَتْ: كَانَ عَمَلُ الرَّبِيعِ بْنِ خُثَيْمٍ كُلُّهُ سِرًّا، كَانَ لَيَجِيءُ الرَّجُلُ وَقَدْ نَشَرَ الْمُصْحَفَ فَيُغَطِّيهِ بِثَوْبِهِ. الرَّبَابُ بِنْتُ امْرِئِ الْقَيْسِ الرَّبَابُ بِنْتُ امْرِئِ الْقَيْسِ: تَزَوَّجَهَا الْحُسَيْنُ بْنُ عَلِيٍّ ؓ، فَوَلَدَتْ لَهُ سُكَيْنَةَ، وَكَانَ يُحِبُّهَا حُبًّا شَدِيدًا، وَيَقُولُ: لَعَمْرُكَ إِنَّنِي لَأُحِبُّ دَارًا تَحُلٍّ بِهَا سُكَيْنَةُ وَالرَّبَابُ أُحِبُّهُمَا وَأَبْذُلُ جُلَّ مَالِي وَلَيْسَ لِعَاتِبٍ عِنْدِي عِتَابُ وَكَانَتِ الرَّبَابُ مَعَهُ يَوْمَ الطَّفَّ، فَرَجَعَتْ إِلَى الْمَدِينَةِ مُصَابَةً مَعَ مَنْ رَجَعَ، فَخَطَبَهَا الْأَشْرَافُ مِنْ قُرَيْشٍ، فَقَالَتْ: وَاللَّهِ لَا يَكُونُ حُمْوٌ آخَرُ بَعْدَ رَسُولِ اللَّهِ ﷺ. فَعَاشَتْ بَعْدَ الْحُسَيْنِ ؓ سَنَةً لَمْ يُظِلَّهَا سَقْفٌ، فَبَلِيَتْ وَمَاتَتْ كَمَدًا. عَلْقَمَةُ بْنُ قَيْسِ بْنِ عَبْدِ اللَّهِ عَلْقَمَةُ بْنُ قَيْسِ بْنِ عَبْدِ اللَّهِ، أَبُو شِبْلٍ النَّخَعِيُّ الْكُوفِيُّ: وَهُوَ عَمُّ الْأَسْوَدِ وَعَبْدِ اللَّهِ ابْنَيْ يَزِيدَ. وَخَالُ إِبْرَاهِيمَ التَّيْمِيِّ. رَوَى عَنْ عُمَرَ، وَعُثْمَانَ، وَعَلِيٍّ، وَابْنِ مَسْعُودٍ، وَحُذَيْفَةَ، وَأَبِي الدَّرْدَاءِ، وَأَبِي مُوسَى، وَغَيْرِهِمْ. رَوَى عَنْهُ أَبُو وَائِلٍ، وَالشَّعْبِيُّ، وَالنَّخَعِيُّ وَابْنُ سِيرِينَ. وَشَهِدَ حَرْبَ الْخَوَارِجِ بِالنَّهْرَوَانِ، وَكَانَ مِنَ الْعُلَمَاءِ الرَّبَّانِيِّينَ، مُقَدَّمًا فِي الْحَدِيثِ وَالْفِقْهِ وَالزُّهْدِ وَالْوَرَعِ، وَكَانَ يُشَبَّهُ بِابْنِ مَسْعُودٍ. عَمْرُو بْنُ حَزْمِ عَمْرُو بْنُ حَزْمِ بْنِ زَيْدِ بْنِ لَوْذَانَ بْنِ عَمْرِو بْنِ عَوْفٍ، أَبُو الضَّحَّاكِ: اسْتَعْمَلَهُ النَّبِيُّ ﷺ عَلَى نَجْرَانَ الْيَمَنِ وَهُوَ ابْنُ سَبْعَ عَشْرَةَ سَنَةً، وَتُوُفِّيَ رَسُولُ اللَّهِ ﷺ وَهُوَ عَامِلُهُ عَلَى نَجْرَانَ، وَعَاشَ عَمْرٌو حَتَّى أَدْرَكَ مُعَاوِيَةَ وَبَيْعَتَهُ لِابْنِهِ يَزِيدَ. وَتُوُفِّيَ بِالْمَدِينَةِ. عُقْبَةُ بْنُ نَافِعِ عُقْبَةُ بْنُ نَافِعِ بْنِ عَبْدِ قَيْسٍ الْفِهْرِيُّ: وَجَّهَهُ مُعَاوِيَةُ إِلَى أَفْرِيقِيَّةَ غَازِيًّا فِي عَشَرَةِ آلَافٍ مِنَ الْمُسْلِمِينَ فَافْتَتَحَهَا وَاخْتَطَّ قَيْرَوَانَهَا، وَقَدْ كَانَ مَوْضِعَهُ غَيْطَةٌ لَا تُرَامُ مِنَ السِّبَاعِ وَالْحَيَّاتِ وَغَيْرِ ذَلِكَ مِنَ الدَّوَابِّ، فَدَعَا اللَّهَ تَعَالَى عَلَيْهَا وَنَادَى: إِنَّا نَازِلُونَ فَاظْعَنُوا، فَلَمْ يَبْقَ شَيْءٌ مِمَّا كَانَ مِنَ السِّبَاعِ وَغَيْرِهَا إِلَّا خَرَجَ، وَجَعَلْنَ يَخْرُجْنَ مِنْ جُحُرِهِنَّ هَوَارِبَ، حَتَّى أَنَّ السِّبَاعَ كَانَتْ تَحْمِلُ أَوْلَادَهَا. ثُمَّ قَدِمَ بَعْدَ مَوْتِ مُعَاوِيَةَ عَلَى يَزِيدَ فَرَدَّهُ وَالِيًا عَلَى أَفْرِيقِيَّةَ فِي هَذِهِ السَّنَةِ، فَعَرَضَ لَهُ جَمْعٌ مِنَ الرُّومِ وَالْبَرْبَرِ وَهُوَ فِي قَلَّ، فَاقْتَتَلُوا قِتَالًا شَدِيدًا، فَقُتِلَ عُقْبَةُ شَهِيدًا. مَسْلَمَةُ بْنُ مَخْلَدِ بْنِ الصَّامِتِ مَسْلَمَةُ بْنُ مَخْلَدِ بْنِ الصَّامِتِ، أَبُو مَعْنٍ، وَيُقَالُ: أَبُو سَعِيدٍ: وُلِدَ حِينَ قَدِمَ رَسُولُ اللَّهِ ﷺ الْمَدِينَةَ. وَسَمِعَ مِنْ رَسُولِ اللَّهِ ﷺ، وَشَهِدَ فَتْحَ مِصْرَ وَاخْتَلَطَ بِهَا، وَوَلِيَ الْجُنْدَ لِمُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ وَلِابْنِهِ يَزِيدَ. رَوَى عَنْهُ عَلِيُّ بْنُ رَبَاحٍ وَغَيْرُهُ، وَتُوُفِّيَ فِي ذِي الْقِعْدَةِ مِنْ هَذِهِ السَّنَةِ. نَوْفَلُ بْنُ مُعَاوِيَةَ بْنِ عَمْرِو نَوْفَلُ بْنُ مُعَاوِيَةَ بْنِ عَمْرِو بْنِ صَخْرِ بْنِ يَعْمَرَ: شَهِدَ بَدْرًا مَعَ الْمُشْرِكِينَ، وَأُحُدًا وَالْخَنْدَقَ، وَكَانَ لَهُ ذِكْرٌ وَنِكَايَةٌ، ثُمَّ أَسْلَمَ بَعْدَ ذَلِكَ وَشَهِدَ مَعَ رَسُولِ اللَّهِ ﷺ فَتْحَ مَكَّةَ وَحُنَيْنًا وَالطَّائِفَ، وَنَزَلَ الْمَدِينَةَ، وَحَجَّ مَعَ أَبِي بَكْرٍ سَنَةَ تِسْعٍ، وَحَجَّ مَعَ رَسُولِ اللَّهِ ﷺ سَنَةَ عَشْرٍ. وَرَوَى عَنْ رَسُولِ اللَّهِ ﷺ، وَعَاشَ سِتِّينَ سَنَةً فِي الْجَاهِلِيَّةِ، وَسِتِّينَ سَنَةً فِي الْإِسْلَامِ، وَتُوُفِّيَ فِي خِلَافَةِ يَزِيدَ، وَكَانَ لَهُ وَلَدٌ اسْمُهُ سَلْمَى، وَكَانَ أَجْوَدَ الْعَرَبِ، وَفِيهِ يَقُولُ الشَّاعِرُ: يُسَوَّدُ أَقْوَامٌ وَلَيْسُوا بِسَادَةٍ بَلِ السَّيِّدُ الْمَحْمُودُ سَلْمَى بْنُ نَوْفَلِ وَتُوُفِّيَ بِمِصْرَ مَسْرُوقُ بْنُ الْأَجْدَعِ، وَقِيلَ تُوُفِّيَ سَنَةَ ثَلَاثٍ وَسِتِّينَ.
✧ Mention of the notables who died in this year. Buraydah b. al-Ḥuṣayb: Buraydah b. al-Ḥuṣayb b. ʿAbd Allāh b. al-Ḥārith b. al-Aʿraj, Abū ʿAbd Allāh: He embraced Islam when the Prophet ﷺ passed by him on the road of the Hijrah. That was because when the Messenger of Allah ﷺ went out from Makkah to Madinah and reached al-Ghamīm, Buraydah b. al-Ḥuṣayb came to him, and the Messenger of Allah ﷺ called him and those with him to Islam. They were about eighty households. The Messenger of Allah ﷺ prayed the evening prayer, and they prayed behind him that night the beginning of Sūrat Maryam. Then he came to the Messenger of Allah ﷺ in Madinah after the battles of Badr and Uḥud had passed, and he learned the rest of the sūrah. He campaigned with him in his expeditions after that. He appointed him over the captives of al-Murayṣīʿ, gave him a banner on the day of the conquest, and sent him to Aslam and Ghifār to collect their zakāt, and to Aslam when he intended the expedition of Tabūk to call them out. He remained residing in Madinah with the Messenger of Allah ﷺ until he died. When al-Baṣrah was conquered, he moved to it and settled there. Then he went out as a warrior to Khurāsān, and he died in Marw during the caliphate of Yazīd. Al-Rabīʿ b. Khuthaym: al-Rabīʿ b. Khuthaym, Abū Yazīd al-Thawrī: He narrated from Ibn Masʿūd and others. From Saʿīd b. Masrūq, who said: ʿAbd Allāh said to al-Rabīʿ b. Khuthaym: If the Messenger of Allah ﷺ saw you, he would love you. Aḥmad said with his chain of transmission from Abū ʿUbaydah, who said: ʿAbd Allāh used to say to al-Rabīʿ: Whenever I see you, I remember the humble ones. When al-Rabīʿ came to ʿAbd Allāh, there was no need for permission until each of them had finished with his companion. When al-Rabīʿ came to the door of ʿAbd Allāh, he would say to the slave girl, "Who is at the door?" and the slave girl would say, "That blind old man." Sufyān b. Nusayr b. Dhuʿlūq narrated with his chain of transmission, saying: Someone who accompanied al-Rabīʿ b. Khuthaym for twenty years informed us that he never heard from him a word that could be criticized. Sufyān also informed us, saying: The concubine of al-Rabīʿ b. Khuthaym told me: All of the work of al-Rabīʿ b. Khuthaym was secret. A man would come when he had opened the muṣḥaf, and he would cover it with his garment. Al-Rabāb bt. Imriʾ al-Qays: al-Rabāb bt. Imriʾ al-Qays: Al-Ḥusayn b. ʿAlī ؓ married her, and she bore him Sukaynah. He loved her intensely and would say: By your life, I love a house where Sukaynah and al-Rabāb dwell, I love them both and spend most of my wealth, And no blame of a censurer has any blame with me. Al-Rabāb was with him on the day of al-Ṭaff, and she returned to Madinah bereaved with those who returned. The nobles of Quraysh proposed to her, and she said: By Allah, there shall be no other father-in-law after the Messenger of Allah ﷺ. She lived after al-Ḥusayn ؓ for a year during which no roof shaded her, then she withered and died of grief. ʿAlqamah b. Qays b. ʿAbd Allāh: ʿAlqamah b. Qays b. ʿAbd Allāh, Abū Shibl al-Nakhaʿī al-Kūfī: He was the paternal uncle of al-Aswad and ʿAbd Allāh, the two sons of Yazīd, and the maternal uncle of Ibrāhīm al-Taymī. He narrated from ʿUmar, ʿUthmān, ʿAlī, Ibn Masʿūd, Ḥudhayfah, Abū al-Dardāʾ, Abū Mūsā, and others. Abū Wāʾil, al-Shaʿbī, al-Nakhaʿī, and Ibn Sīrīn narrated from him. He witnessed the war against the Khawārij at al-Nahrawān. He was one of the learned rabbānī scholars, foremost in hadith, fiqh, asceticism, and scrupulousness. He was compared to Ibn Masʿūd. ʿAmr b. Ḥazm: ʿAmr b. Ḥazm b. Zayd b. Lawdhān b. ʿAmr b. ʿAwf, Abū al-Ḍaḥḥāk: The Prophet ﷺ appointed him over Najrān of Yemen when he was seventeen years old. The Messenger of Allah ﷺ died while he was his governor over Najrān. ʿAmr lived until he reached the time of Muʿāwiyah and his pledge of allegiance to his son Yazīd, and he died in Madinah. ʿUqbah b. Nāfiʿ: ʿUqbah b. Nāfiʿ b. ʿAbd Qays al-Fihrī: Muʿāwiyah sent him to Ifrīqiyah as a warrior with ten thousand Muslims. He conquered it and laid out its Qayrawān. Its site had been a thicket that could not be approached because of beasts, snakes, and other creatures. So he called upon Allah Almighty against them and called out: "We are encamping, so depart!" Nothing of the beasts and others remained except that it came out, and they came out of their burrows fleeing, even the beasts carrying their young. Then after the death of Muʿāwiyah, he came to Yazīd, who sent him back as governor over Ifrīqiyah in this year. A gathering of the Byzantines and Berbers confronted him while he was with few men. They fought a fierce battle, and ʿUqbah was killed as a martyr. Maslamah b. Mukhallad b. al-Ṣāmit: Maslamah b. Mukhallad b. al-Ṣāmit, Abū Maʿn, and it is said Abū Saʿīd: He was born when the Messenger of Allah ﷺ came to Madinah. He heard from the Messenger of Allah ﷺ, witnessed the conquest of Egypt and settled there. He held command of the army for Muʿāwiyah b. Abī Sufyān and for his son Yazīd. ʿAlī b. Rabāḥ and others narrated from him. He died in Dhū al-Qaʿdah of this year. Nawfal b. Muʿāwiyah b. ʿAmr: Nawfal b. Muʿāwiyah b. ʿAmr b. Ṣakhr b. Yaʿmar: He witnessed Badr with the polytheists, and Uḥud and the Trench. He had renown and inflicted damage. Then he embraced Islam after that and witnessed with the Messenger of Allah ﷺ the conquest of Makkah, Ḥunayn, and al-Ṭāʾif. He settled in Madinah, performed the pilgrimage with Abū Bakr in the year nine, and performed the pilgrimage with the Messenger of Allah ﷺ in the year ten. He narrated from the Messenger of Allah ﷺ. He lived sixty years in the Jāhiliyyah and sixty years in Islam. He died during the caliphate of Yazīd. He had a son named Salmā, who was the most generous of the Arabs, and about him the poet says: Some people are made chiefs though they are not chiefs; rather, the praiseworthy chief is Salmā b. Nawfal. Masrūq b. al-Ajdaʿ died in Egypt, and it is said he died in the year sixty-three.
Tarikh (al-Tabari) 2226No grade recorded
وَقْعَةِ الْحَرَّةِ وفي سَنَةُ ثَلَاثٍ وَسِتِّينَ كَانَتْ وَقْعَةُ الْحَرَّةِ ، وَكَانَ سَبَبَهَا أَنَّ أَهْلَ الْمَدِينَةِ أَخْرَجَوا عَامِلَ يَزِيدَ وَهُوَ عُثْمَانُ بْنُ مُحَمَّدِ بْنِ أَبِي سُفْيَانَ وَخَلَعُوا يَزِيدَ. فَذَكَرَ أَبُو الْحُسَيْنِ الْمَدَائِنِيُّ عَنْ أَشْيَاخِهِ: أَنَّ أَهْلَ الْمَدِينَةِ أَتَوُا الْمِنْبَرَ، فَخَلَعُوا يَزِيدَ، فَقَالَ عَبْدُ اللَّهِ بْنُ أَبِي عَمْرِو بْنِ حَفْصٍ الْمَخْزُومِيُّ: قَدْ خَلَعْتُ يَزِيدَ كَمَا خَلَعْتُ عِمَامَتِي -وَنَزَعَهَا عَنْ رَأْسِهِ- وَإِنِّي لَا أَقُولُ هَذَا وَقَدْ وَصَلَنِي وَأَحْسَنَ جَائِزَتِي، وَلَكِنَّ عَدُوَّ اللَّهِ سِكِّيرٌ. وَقَالَ آخَرُ: قَدْ خَلَعْتُهُ كَمَا خَلَعْتُ نَعْلِي، حَتَّى كَثُرَتِ الْعَمَائِمُ وَالنِّعَالُ، ثُمَّ وَلَّوْا عَلَى قُرَيْشٍ عَبْدَ اللَّهِ بْنَ مُطِيعٍ، وَعَلَى الْأَنْصَارِ عَبْدَ اللَّهِ بْنَ حَنْظَلَةَ، ثُمَّ حَاصَرَ الْقَوْمُ مَنْ كَانَ بِالْمَدِينَةِ مِنْ بَنِي أُمَيَّةَ وَمَوَالِيهِمْ وَمَنْ يَرَى رَأْيَهُمْ. فَكَتَبَ مَرْوَانُ وَجَمَاعَةٌ مِنْ بَنِي أُمَيَّةَ إِلَى يَزِيدَ: "إِنَّا قَدْ حُصِرْنَا فِي دَارِ مَرْوَانَ، وَمُنِعْنَا الْعَذْبَ، فَيَا غَوْثَاهْ". فَوَصَلَ الْكِتَابُ إِلَيْهِ وَهُوَ جَالِسٌ عَلَى كُرْسِيٍّ وَاضِعٌ قَدَمَيْهِ فِي مَاءٍ فِي طَسْتٍ مِنْ وَجَعٍ كَانَ بِهِ -وَيُقَالُ: إِنَّهُ كَانَ بِهِ نِقْرِسٌ فَلَمَّا قَرَأَ الْكِتَابَ تَمَثَّلَ: لَقَدْ بَدَّلُوا الْحِلْمَ الَّذِي فِي سَجِيَّتِي فَبَدَّلْتُ قَوْمِي غِلْظَةً بِلِيَانِ ثُمَّ قَالَ لِلرَّسُولِ: أَمَا يَكُونُ بَنُو أُمَيَّةَ وَمَوَالِيهِمْ بِالْمَدِينَةِ أَلْفَ رَجُلٍ؟ فَقَالَ: بَلَى وَأَكْثَرُ، قَالَ: فَمَا اسْتَطَاعُوا أَنْ يُقَاتِلُوا سَاعَةً مِنْ نَهَارٍ، فَقَالَ: أَجْمَعَ النَّاسُ عَلَيْهِمْ، فَلَمْ يَكُنْ بِهِمْ طَاقَةٌ، فَبَعَثَ إِلَى عَمْرِو بْنِ سَعِيدٍ فَأَقْرَأَهُ الْكِتَابَ، وَأَمَرَهُ أَنْ يَسِيرَ إِلَيْهِمْ، فَقَالَ: قَدْ كُنْتُ ضَبَطْتُ لَكَ الْبِلَادَ، وَأَحْكَمْتُ الْأُمُورَ، فَأَمَّا الْآنَ فَإِنَّمَا هِيَ دِمَاءُ قُرَيْشٍ تُهَرَاقُ، فَلَا أُحِبُّ أَنْ أَتَوَلَّى ذَلِكَ. قَالَ: فَبَعَثَنِي بِالْكِتَابِ إِلَى مُسْلِمِ بْنِ عُقْبَةَ وَهُوَ شَيْخٌ كَبِيرٌ، فَجَاءَ حَتَّى دَخَلَ عَلَى يَزِيدَ، فَقَالَ: اخْرُجْ وَسِرْ بِالنَّاسِ. فَخَرَجَ مُنَادِيهِ فَنَادَى: أَنْ سِيرُوا إِلَى الْحِجَازِ عَلَى أَخْذِ أَعْطِيَاتِكُمْ كُمَّلًا وَمَعُونَةٍ مِائَةِ دِينَارٍ تُوضَعُ فِي يَدِ الرَّجُلِ مِنْ سَاعَتِهِ، فَانْتَدَبَ لِذَلِكَ اثْنَيْ عَشَرَ أَلْفًا، وَكَتَبَ يَزِيدُ إِلَى ابْنِ مَرْجَانَةَ: أَنِ اغْزُ ابْنَ الزُّبَيْرِ، فَقَالَ: لَا وَاللَّهِ لَا أَجْمَعُهُمَا لِلْفَاسِقِ أَبَدًا، أَقْتُلُ ابْنَ [بِنْتِ] رَسُولِ اللَّهِ ﷺ، وَأَغْزُو الْبَيْتَ. وَفَصَلَ ذَلِكَ الْجَيْشُ مِنْ عِنْدِ يَزِيدَ وَعَلَيْهِمْ مُسْلِمُ بْنُ عُقْبَةَ. الأمر بالتجهز للخروج وَخَرَجَ يَزِيدُ يَعْرِضُهُمْ وَهُوَ مُتَقَلِّدٌ سَيْفًا مُتَنَكِّبٌ قَوْسًا عَرَبِيَّةً، وَهُوَ يَقُولُ: أَبْلِغْ أَبَا بَكْرٍ إِذَا اللَّيْلُ سَرَى وَهَبَطَ الْقَوْمُ عَلَى وَادِي الْقُرَى أَجَمْعَ سَكْرَانَ مِنَ الْقَوْمِ تَرَى أَمْ جَمْعَ يَقْظَانَ نَفَى عَنْهُ الْكَرَى يَا عَجَبًا مِنْ مُلْحِدٍ يَا عَجَبَا مُخَادِعٍ بِالدِّينِ يَعْفُو بِالْعَرَى وَسَارَ الْجَيْشُ وَعَلَيْهِمْ مُسْلِمٌ، فَقَالَ لَهُ يَزِيدُ: إِنْ حَدَثَ بِكَ حَادِثٌ فَاسْتَخْلِفْ عَلَى الْجَيْشِ حُصَيْنَ بْنَ نُمَيْرٍ السَّكُونِيَّ، وَقَالَ لَهُ: ادْعُ الْقَوْمَ ثَلَاثًا، فَإِنْ هُمْ أَجَابُوكَ وَإِلَّا فَقَاتِلْهُمْ، فَإِذَا ظَهَرْتَ عَلَيْهِمْ فَأَبِحْهَا ثَلَاثًا، فَمَا فِيهَا مِنْ مَالٍ أَوْ سِلَاحٍ أَوْ طَعَامٍ فَهُوَ لِلْجُنْدِ، فَإِذَا مَضَتِ الثَّلَاثُ فَاكْفُفْ عَنْهُمْ، وَانْظُرْ عَلِيَّ بْنَ الْحُسَيْنِ فَاسْتَوْصِ بِهِ [خَيْرًا]، أَدْنِ مَجْلِسَهُ فَإِنَّهُ لَمْ يَدْخُلْ فِي شَيْءٍ مِمَّا دَخَلُوا فِيهِ. وَقَدْ كَانَ مَرْوَانُ بْنُ الْحَكَمِ كَلَّمَ ابْنَ عُمَرَ لَمَّا أَخْرَجَ أَهْلُ الْمَدِينَةِ عَامِلَ يَزِيدَ وَبَنِي أُمَيَّةَ فِي أَنْ يُغَيِّبَ أَهْلَهُ عِنْدَهُ، فَلَمْ يَفْعَلْ، فَكَلَّمَ عَلِيَّ بْنَ الْحُسَيْنِ، فَقَالَ: إِنَّ لِي حُرَمًا وَحُرَمِي تَكُونُ مَعَ حُرَمِكَ. فَقَالَ: أَفْعَلُ، فَبَعَثَ بِامْرَأَتِهِ، وَهِيَ عَائِشَةُ ابْنَةُ عُثْمَانَ بْنِ عَفَّانَ، وَحُرَمُهُ إِلَى عَلِيِّ بْنِ الْحُسَيْنِ، فَخَرَجَ عَلِيٌّ بِحُرَمِهِ وَحُرَمِ مَرْوَانَ إِلَى يَنْبُعَ، وَقِيلَ: بَلْ أَرْسَلَ حُرَمَ مَرْوَانَ وَأَرْسَلَ مَعَهُمُ ابْنَهُ عَبْدَ اللَّهِ بْنَ عَلِيٍّ إِلَى الطَّائِفِ. وَلَمَّا سَمِعَ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ أَنَّ يَزِيدَ قَدْ سَيَّرَ الْجُنُودَ إِلَى الْمَدِينَةِ قَالَ: لَيْتَ السَّمَاءَ وَقَعَتْ عَلَى الْأَرْضِ، إِعْظَامًا لِذَلِكَ. وَأَقْبَلَ مُسْلِمُ بْنُ عُقْبَةَ بِالْجَيْشِ حَتَّى إِذَا بَلَغَ أَهْلَ الْمَدِينَةِ إِقْبَالُهُ وَثَبُوا عَلَى مَنْ مَعَهُمْ مِنْ بَنِي أُمَيَّةَ فَحَصَرُوهُمْ فِي دَارِ مَرْوَانَ، فَقَالُوا: لَا وَاللَّهِ لَا نَكُفُّ عَنْكُمْ حَتَّى نَسْتَزِلَّكُمْ، وَنَضْرِبَ أَعْنَاقَكُمْ، أَوْ تُعْطُونَا عَهْدَ اللَّهِ وَمِيثَاقَهُ أَنْ لَا تَبْغُونَا غَائِلَةً، وَلَا تَدُلُّوا لَنَا عَلَى عَوْرَةٍ، وَلَا تُظَاهِرُوا عَلَيْنَا عَدُوًّا، فَأَعْطَوْهُمُ الْعَهْدَ عَلَى ذَلِكَ، فَأَخْرَجُوهُمْ مِنَ الْمَدِينَةِ، فَخَرَجُوا بِأَثْقَالِهِمْ حَتَّى لَقُوا مُسْلِمَ بْنَ عُقْبَةَ بِوَادِي الْقُرَى، فَدَعَا بِعَمْرِو بْنِ عُثْمَانَ وَقَالَ لَهُ: أَخْبِرْنِي مَا وَرَاءَكَ، وَأَشِرْ عَلَيَّ، قَالَ: لَا أَسْتَطِيعُ أَنْ أُخْبِرَكَ شَيْئًا، أُخِذَتْ عَلَيْنَا الْعُهُودُ وَالْمَوَاثِيقُ أَنْ لَا نَدُلَّكَ عَلَى عَوْرَةٍ، فَانْتَهَرَهُ وَقَالَ: لَوْلَا أَنَّكَ ابْنُ عُثْمَانَ لَضَرَبْتُ، وَايْمُ اللَّهِ لَا أُقِيلُهَا قُرَشِيًّا بَعْدَكَ، فَخَرَجَ بِمَا لَقِيَ مِنْ عِنْدِهِ إِلَى أَصْحَابِهِ، فَقَالَ مَرْوَانُ لِابْنِهِ عَبْدِ الْمَلِكِ: ادْخُلْ قَبْلِي لَعَلَّهُ يَجْتَزِئُ بِكَ عَنِّي، فَدَخَلَ عَلَيْهِ عَبْدُ الْمَلِكِ، فَقَالَ: هَاتِ مَا عِنْدَكَ، أَخْبِرْنِي خَبَرَ النَّاسِ، وَكَيْفَ تَرَى؟ فَقَالَ: نَعَمْ، أَرَى أَنْ تَسِيرَ بِمَنْ مَعَكَ، فَإِذَا انْتَهَيْتَ إِلَى ذِي نَخْلَةٍ نَزَلْتَ، فَاسْتَظَلَّ النَّاسُ فِي ظِلِّهِ فَأَكَلُوا مِنْ صَقْرِهِ، فَإِذَا أَصْبَحْتَ مِنَ الْغَدِ مَضَيْتَ وَتَرَكْتَ الْمَدِينَةَ ذَاتَ الْيَسَارِ ثُمَّ دُرْتَ بِهَا حَتَّى تَأْتِيَهُمْ مِنْ قِبَلِ الْحَرَّةِ مُشَرِّقًا ثُمَّ تَسْتَقْبِلُ الْقَوْمَ، فَإِذَا اسْتَقْبَلْتَهُمْ وَقَدْ أَشْرَقَتْ عَلَيْهِمُ الشَّمْسُ طَلَعْتَ بَيْنَ أَكْتَافِ أَصْحَابِكَ فَلَا تُؤْذِيهِمْ وَيُصِيبُهُمْ أَذَاهَا وَيَرَوْنَ مِنِ ائْتِلَافِ بَيْضِكُمْ وَأَسِنَّةِ رِمَاحِكُمْ وَسُيُوفِكُمْ وَدُرُوعِكُمْ مَا لَا تَرَوْنَهُ أَنْتُمْ مَا دَامُوا مُغَرِّبِينَ، ثُمَّ قَاتِلْهُمْ وَاسْتَعِنِ اللَّهَ عَلَيْهِمْ. فَقَالَ لَهُ مُسْلِمٌ: لِلَّهِ أَبُوكَ أَيَّ امْرِئٍ وَلَدَ ! ثُمَّ إِنَّ مَرْوَانَ دَخَلَ عَلَيْهِ فَقَالَ لَهُ: إِيهِ ! فَقَالَ: أَلَيْسَ قَدْ دَخَلَ عَلَيْكَ عَبْدُ الْمَلِكِ ؟ قَالَ: بَلَى، وَأَيُّ رَجُلٍ عَبْدُ الْمَلِكِ ! قَلَّ مَا كَلَّمْتُ مِنْ رِجَالِ قُرَيْشٍ رَجُلًا بِهِ شَبِيهًا. فَقَالَ مَرْوَانُ: إِذَا لَقِيتَ عَبْدَ الْمَلِكِ فَقَدْ لَقِيتَنِي. ثُمَّ ( إِنَّهُ صَارَ فِي كُلِّ مَكَانٍ يَصْنَعُ ) مَا أَمَرَ بِهِ عَبْدُ الْمَلِكِ، فَجَاءَهُمْ مِنْ قِبَلِ الْمَشْرِقِ، ثُمَّ دَعَاهُمْ مُسْلِمٌ وَقَالَ: يَا أَهْلَ الْمَدِينَةِ، إِنَّ أَمِيرَ الْمُؤْمِنِينَ يَزِيدَ يَزْعُمُ أَنَّكُمُ الْأَصْلُ، وَيَقُولُ: إِنِّي أَكْرَهُ إِرَاقَةَ دِمَائِكُمْ، وَإِنِّي أُؤَجِّلُكُمْ ثَلَاثًا، فَمَنْ رَاجَعَ الْحَقَّ أَمَّنْتُهُ وَرَجَعْتُ عَنْكُمْ، وَسِرْتُ إِلَى هَذَا الْمُلْحِدِ الَّذِي بِمَكَّةَ، وَإِنْ أَبَيْتُمْ فَقَدْ أَعْذَرْنَا إِلَيْكُمْ، فَلَمَّا مَضَتِ الْأَيَّامُ الثَّلَاثَةُ قَالَ: يَا أَهْلَ الْمَدِينَةِ مَا تَصْنَعُونَ؟ أَتُسَالِمُونَ أَمْ تُحَارِبُونَ ؟ فَقَالُوا: بَلْ نُحَارِبُ. فَقَالَ لَهُمْ: لَا تَفْعَلُوا بَلِ ادْخُلُوا فِي الطَّاعَةِ وَنَجْعَلُ جِدَّنَا وَشَوْكَتَنَا عَلَى أَهْلِ هَذَا الْمُلْحِدِ الَّذِي قَدْ جَمَعَ إِلَيْهِ الْمُرَّاقَ وَالْفُسَّاقَ مِنْ كُلِّ أَوْبٍ، يَعْنِي ابْنَ الزُّبَيْرِ. فَقَالُوا لَهُ: يَا أَعْدَاءَ اللَّهِ لَوْ أَرَدْتُمْ أَنْ تَجُوزُوا إِلَيْهِ مَا تَرَكْنَاكُمْ، نَحْنُ نَدَعُكُمْ أَنْ تَأْتُوا بَيْتَ اللَّهِ الْحَرَامَ فَتُخِيفُوا أَهْلَهُ وَتُلْحِدُوا فِيهِ وَتَسْتَحِلُّوا حُرْمَتَهُ ؟ ! لَا وَاللَّهِ لَا نَفْعَلُ. وَكَانَ أَهْلُ الْمَدِينَةِ قَدِ اتَّخَذُوا خَنْدَقًا وَعَلَيْهِ جَمْعٌ مِنْهُمْ، وَكَانَ عَلَيْهِ عَبْدُ الرَّحْمَنِ بْنُ زُهَيْرِ بْنِ عَبْدِ عَوْفٍ، وَهُوَ ابْنُ عَمِّ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ، وَكَانَ عَبْدُ اللَّهِ بْنُ مُطِيعٍ عَلَى رُبُعٍ آخَرَ، وَهُمْ قُرَيْشٌ فِي جَانِبِ الْمَدِينَةِ، وَكَانَ مَعْقِلُ بْنُ سِنَانٍ الْأَشْجَعِيُّ، وَهُوَ مِنَ الصَّحَابَةِ، عَلَى رُبُعٍ آخَرَ، وَهُمُ الْمُهَاجِرُونَ، وَكَانَ أَمِيرُ جَمَاعَتِهِمْ عَبْدَ اللَّهِ بْنَ حَنْظَلَةَ الْغَسِيلِ الْأَنْصَارِيَّ فِي أَعْظَمِ تِلْكَ الْأَرْبَاعِ، وَهُمُ الْأَنْصَارُ. وَصَمَدَ مُسْلِمٌ فِيمَنْ مَعَهُ، فَأَقْبَلَ مِنْ نَاحِيَةِ الْحَرَّةِ حَتَّى ضَرَبَ فُسْطَاطَهُ عَلَى طَرِيقِ الْكُوفَةِ، وَكَانَ مَرِيضًا، فَأَمَرَ فَوُضِعَ لَهُ كُرْسِيٌّ بَيْنَ الصَّفَّيْنِ وَقَالَ يَا أَهْلَ الشَّامِ قَاتِلُوا عَنْ أَمِيرِكُمْ وَادْعُوا. فَأَخَذُوا لَا يَقْصِدُونَ رُبُعًا مِنْ تِلْكَ الْأَرْبَاعِ إِلَّا هَزَمُوهُ، ثُمَّ وَجَّهَ الْخَيْلَ نَحْوَ ابْنِ الْغَسِيلِ، فَحَمَلَ عَلَيْهِمُ ابْنُ الْغَسِيلِ فِيمَنْ مَعَهُ فَكَشَفَهُمْ، فَانْتَهَوْا إِلَى مُسْلِمٍ، فَنَهَضَ فِي وُجُوهِهِمْ بِالرِّجَالِ وَصَاحَ بِهِمْ، فَقَاتَلُوا قِتَالًا شَدِيدًا. ثُمَّ إِنَّ الْفَضْلَ بْنَ عَبَّاسِ بْنِ رَبِيعَةَ بْنِ الْحَارِثِ بْنِ عَبْدِ الْمُطَّلِبِ جَاءَ إِلَى ابْنِ الْغَسِيلِ فَقَاتَلَ مَعَهُ فِي نَحْوٍ مِنْ عِشْرِينَ فَارِسًا قِتَالًا حَسَنًا، ثُمَّ قَالَ لِابْنِ الْغَسِيلِ: مَنْ كَانَ مَعَكَ فَارِسًا فَلْيَأْتِنِي فَلْيَقِفْ مَعِي، فَإِذَا حَمَلْتُ فَلْيَحْمِلُوا، فَوَاللَّهِ لَا أَنْتَهِي حَتَّى أَبْلَغَ مُسْلِمًا فَأَقْتُلَهُ أَوْ أُقْتَلَ دُونَهُ. فَفَعَلَ ذَلِكَ وَجَمَعَ الْخَيْلَ إِلَيْهِ، فَحَمَلَ بِهِمُ الْفَضْلُ عَلَى أَهْلِ الشَّامِ فَانْكَشَفُوا، فَقَالَ لِأَصْحَابِهِ: احْمِلُوا أُخْرَى جُعِلْتُ فَدَاكُمْ، فَوَاللَّهِ لَئِنْ عَايَنْتُ أَمِيرَهُمْ لَأَقْتُلَنَّهُ أَوْ أُقْتَلَ دُونَهُ. إِنَّهُ لَيْسَ بَعْدَ الصَّبْرِ إِلَّا النَّصْرُ ! ثُمَّ حَمَلَ وَحَمَلَ أَصْحَابُهُ، فَانْفَرَجْتُ خَيْلُ الشَّامِ عَنْ مُسْلِمِ بْنِ عُقْبَةَ وَمَعَهُ نَحْوُ خَمْسِمِائَةِ رَاجِلٍ جُثَاةٌ عَلَى الرُّكَبِ مُشَرِّعِي الْأَسِنَّةِ نَحْوَ الْقَوْمِ، وَمَضَى الْفَضْلُ كَمَا هُوَ نَحْوَ رَايَةِ مُسْلِمٍ فَضَرَبَ رَأْسَ صَاحِبِهَا، فَقَطَّ الْمِغْفَرَ وَفَلَقَ هَامَتَهُ وَخَرَّ مَيِّتًا، وَقَالَ: خُذْهَا مِنِّي وَأَنَا ابْنُ عَبْدِ الْمُطَّلِبِ ! وَظَنَّ أَنَّهُ مُسْلِمٌ، فَقَالَ: قَتَلْتُ طَاغِيَةَ الْقَوْمِ وَرَبِّ الْكَعْبَةِ ! فَقَالَ: أَخْطَأَتِ اسْتُكَ الْحُفْرَةَ ! وَإِنَّمَا كَانَ ذَلِكَ غُلَامًا رُومِيًّا وَكَانَ شُجَاعًا، فَأَخَذَ مُسْلِمٌ رَايَتَهُ وَحَرَّضَ أَهْلَ الشَّامِ وَقَالَ: شُدُّوا مَعَ هَذِهِ الرَّايَةِ. فَمَشَى بِرَايَتِهِ وَشَدَّتْ تِلْكَ الرِّجَالُ أَمَامَ الرَّايَةِ، فَصُرِعَ الْفَضْلُ بْنُ عَبَّاسٍ، فَقُتِلَ وَمَا بَيْنَهُ وَبَيْنَ أَطْنَابِ مُسْلِمِ بْنِ عُقْبَةَ إِلَّا نَحْوٌ مِنْ عَشْرَةِ أَذْرُعٍ، وَقُتِلَ مَعَهُ زَيْدُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ. وَأَقْبَلَتْ خَيْلُ مُسْلِمٍ وَرَجَّالَتُهُ نَحْوَ ابْنِ الْغَسِيلِ، وَهُوَ يُحَرِّضُ أَصْحَابَهُ وَيَذُمُّ أَهْلَ الْمَدِينَةِ، وَيُقَدِّمُ الْخَيْلَ إِلَى ابْنِ الْغَسِيلِ وَأَصْحَابِهِ، فَلَمْ تَقْدَمْ عَلَيْهِمْ لِلرِّمَاحِ الَّتِي بِأَيْدِهِمْ وَالسُّيُوفِ، وَكَانَتْ تَتَفَرَّقُ عَنْهُمْ، فَنَادَى مُسْلِمٌ الْحُصَيْنَ بْنَ نُمَيْرٍ وَعَبْدَ اللَّهِ بْنَ عِضَاهٍ الْأَشْعَرِيَّ وَأَمَرَهُمَا أَنْ يَنْزِلَا فِي جُنْدِهِمَا، فَفَعَلَا وَتَقَدَّمَا إِلَيْهِمْ، فَقَالَ ابْنُ الْغَسِيلِ لِأَصْحَابِهِ: إِنَّ عَدُوَّكُمْ قَدْ أَصَابَ وَجْهَ الْقِتَالِ الَّذِي كَانَ يَنْبَغِي أَنْ يُقَاتِلَكُمْ بِهِ، وَإِنِّي قَدْ ظَنَنْتُ أَلَّا يَلْبَثُوا إِلَّا سَاعَةً حَتَّى يَفْصِلَ اللَّهُ بَيْنَكُمْ وَبَيْنَهُمْ إِمَّا لَكُمْ وَإِمَّا عَلَيْكُمْ، أَمَا إِنَّكُمْ أَهْلُ النُّصْرَةِ وَدَارُ الْهِجْرَةِ وَمَا أَظُنُّ أَنَّ رَبَّكُمْ أَصْبَحَ عَنْ أَهْلِ بَلَدٍ مِنْ بُلْدَانِ الْمُسْلِمِينَ بِأَرْضَى مِنْهُ عَنْكُمْ، وَلَا عَلَى أَهْلِ بَلَدٍ مِنْ بُلْدَانِ الْعَرَبِ بِأَسْخَطَ مِنْهُ عَلَى هَؤُلَاءِ الَّذِينَ يُقَاتِلُونَكُمْ، وَإِنَّ لِكُلِّ امْرِئٍ مِنْكُمْ مِيتَةً هُوَ مَيِّتٌ بِهَا لَا مَحَالَةَ، وَوَاللَّهِ مَا مِنْ مِيتَةٍ أَفْضَلُ مِنْ مَيْتَةِ الشَّهَادَةِ، وَقَدْ سَاقَهَا اللَّهُ إِلَيْكُمْ فَاغْتِنَمُوهَا. ثُمَّ دَنَا بَعْضُهُمْ مِنْ بَعْضٍ فَأَخَذَ أَهْلُ الشَّامِ يَرْمُونَهُمْ بِالنَّبْلِ، فَقَالَ ابْنُ الْغَسِيلِ لِأَصْحَابِهِ: عَلَامَ تُسْتَهْدَفُونَ لَهُمْ ! مَنْ أَرَادَ التَّعْجِيلَ إِلَى الْجَنَّةِ فَلْيَلْزَمْ هَذِهِ الرَّايَةَ. فَقَالَ إِلَيْهِ كُلُّ مُسْتَمِيتٍ فَنَهَضَ بَعْضُهُمْ إِلَى بَعْضٍ فَاقْتَتَلُوا أَشَدَّ قِتَالٍ رُؤِيَ لِأَهْلِ هَذَا الْقِتَالِ، وَأَخَذَ ابْنُ الْغَسِيلِ يُقَدِّمُ بَنِيهِ وَاحِدًا وَاحِدًا، حَتَّى قُتِلُوا بَيْنَ يَدَيْهِ وَيَضْرِبُ بِسَيْفِهِ وَيَقُولُ: بُعْدًا لِمَنْ رَامَ الْفَسَادَ وَطَغَى وَجَانَبَ الْحَقَّ وَآيَاتِ الْهُدَى لَا يُبْعِدُ الرَّحْمَنُ إِلَّا مَنْ عَصَى ثُمَّ قُتِلَ وَقُتِلَ مَعَهُ أَخُوهُ لِأُمِّهِ مُحَمَّدُ بْنُ ثَابِتِ بْنِ قَيْسِ بْنِ شَمَّاسٍ، فَقَالَ: مَا أُحِبُّ أَنَّ الدَّيْلَمَ قَتَلُونِي مَكَانَ هَؤُلَاءِ الْقَوْمِ ! وَقُتِلَ مَعَهُ عَبْدُ اللَّهِ بْنُ زَيْدِ بْنِ عَاصِمٍ وَمُحَمَّدُ بْنِ عَمْرِو بْنِ حَزْمٍ الْأَنْصَارِيُّ. فَمَرَّ بِهِ مَرْوَانُ بْنُ الْحَكَمِ فَقَالَ: رَحِمَكَ اللَّهُ ! رُبَّ سَارِيَةٍ قَدْ رَأَيْتُكُ تُطِيلُ الْقِيَامَ فِي الصَّلَاةِ إِلَى جَنْبِهَا. وَانْهَزَمَ النَّاسُ، وَكَانَ فِيمَنِ انْهَزَمَ مُحَمَّدُ بْنُ سَعْدِ بْنِ أَبِي وَقَّاصٍ بَعْدَمَا أَبْلَى. وَأَبَاحَ مُسْلِمٌ الْمَدِينَةَ ثَلَاثًا، يَقْتُلُونَ النَّاسَ وَيَأْخُذُونَ الْأَمْوَالَ، فَأَرْسَلَتْ سُعْدَى بِنْتُ عَوْفٍ الْمُرِّيَّةُ إِلَى مُسْلِمٍ، تَقُولُ بِنْتُ عَمِّكَ: مُرْ أَصْحَابَكَ لَا يَعْتَرِضُوا الْإِبِلَ لَنَا بِمَكَانِ كَذَا، فَقَالَ: لَا تَبْدَءُوا إِلَّا بِهَا. وَجَاءَتِ امْرَأَةٌ إِلَى مُسْلِمٍ وَقَالَتْ: أَنَا مَوْلَاتُكَ وَابْنِي فِي الْأَسْرَى، فَقَالَ: عَجِّلُوهُ لِمَكَانِهَا، فَضُرِبَتْ عُنُقُهُ، وَقَالَ: أَعْطُوهَا رَأْسَهُ، أَمَا تَرْضَيْنَ أَنْ لَا تُقْتَلِي حَتَّى تَكَلَّمِي فِي ابْنِكِ، وَوَقَعُوا عَلَى النِّسَاءِ، وَقَاتَلَ عَبْدُ اللَّهِ بْنُ مُطِيعٍ حَتَّى قُتِلَ هُوَ وَبَنُونَ لَهُ سَبْعَةٌ، وَبُعِثَ بِرَأْسِهِ إِلَى يَزِيدَ. فَأَفْزَعَ مَا جَرَى مَنْ كَانَ بِالْمَدِينَةِ مِنَ الصَّحَابَةِ، فَخَرَجَ أَبُو سَعِيدٍ الْخُدْرِيُّ حَتَّى دَخَلَ الْجَبَلَ، فَدَخَلَ عَلَيْهِ رَجُلٌ بِسَيْفٍ، فَقَالَ: مَنْ أَنْتَ؟ فَقَالَ: أَبُو سَعِيدٍ، فَتَرَكَهُ. وعَنْ خَالِدٍ الْكِنْدِيِّ، عَنْ عَمَّتِهِ أُمِّ الْهَيْثَمِ بِنْتِ يَزِيدَ، قَالَتْ: رَأَيْتُ امْرَأَةً مِنْ قُرَيْشٍ تَطُوفُ، فَعَرَضَ لَهَا أَسْوَدُ، فَعَانَقَتْهُ وَقَبَّلَتْهُ، فَقُلْتُ: يَا أَمَةَ اللَّهِ، أَتَفْعَلِينَ هَذَا بِهَذَا الْأَسْوَدِ، قَالَتْ: هُوَ ابْنِي وَقَعَ عَلَيَّ أَبُوهُ يَوْمَ الْحَرَّةِ، فَوَلَدْتُ هَذَا. وَعَنِ الْمَدَائِنِيِّ، عَنْ أَبِي قُرَّةَ، قَالَ: قَالَ هِشَامُ بْنُ حَسَّانَ: وَلَدَتْ أَلْفُ امْرَأَةٍ بَعْدَ الْحَرَّةِ مِنْ غَيْرِ زَوْجٍ، ثُمَّ دَعَا مُسْلِمٌ بِالنَّاسِ إِلَى الْبَيْعَةِ لِيَزِيدَ، وَقَالَ: بَايِعُوا عَلَى أَنَّكُمْ خَوَلٌ لَهُ، وَأَمْوَالُكُمْ لَهُ، فَقَالَ يَزِيدُ بْنُ عَبْدِ اللَّهِ بْنِ رَبِيعَةَ: نُبَايِعُ عَلَى كِتَابِ اللَّهِ، فَأَمَرَ بِهِ فَضُرِبَتْ عُنُقُهُ، وَبَدَأَ بِعَمْرِو بْنِ عُثْمَانَ، فَقَالَ: هَذَا الْخَبِيثُ ابْنُ الطَّيِّبِ، فَأَمَرَ بِهِ فَنُتِفَتْ لِحْيَتُهُ. وعَنْ حُوَيْرِثَةَ وَابْنِ جَعْدِيَّةَ: أَنَّ مُسْلِمًا نَظَرَ إِلَى قَتْلَى الْحَرَّةِ، فَقَالَ: إِنْ دَخَلْتُ النَّارَ..... بَعْدَهَا وَلَا إِنِّي لَشَقِيٌّ. وَأَسَرَ مُسْلِمٌ أُسَرَاءَ فَحَبَسَهُمْ ثَلَاثَةَ أَيَّامٍ لَمْ يَطْعَمُوا، فَجَاءُوا بِسَعِيدِ بْنِ الْمُسَيِّبِ إِلَى مُسْلِمٍ، فَقَالُوا: بَايِعْ، فَقَالَ: أُبَايِعُ عَلَى سِيرَةِ أَبِي بَكْرٍ وَعُمَرَ، فَأَمَرَ بِضَرْبِ عُنُقِهِ، فَشَهِدَ لَهُ رَجُلٌ أَنَّهُ مَجْنُونٌ فَخَلَّى عَنْهُ. وَعَنِ الْمَدَائِنِيِّ، عَنْ عَلِيِّ بْنِ عَبْدِ اللَّهِ الْقُرَشِيِّ، وَأَبِي إِسْحَاقَ التَّمِيمِيِّ، قَالَ: لَمَّا انْهَزَمَ أَهْلُ الْمَدِينَةِ وَالصِّبْيَانُ، فَقَالَ ابْنُ عُمَرَ: بِعُثْمَانَ وَرَبِّ الْكَعْبَةِ. وَعَنِ الْمَدَائِنِيِّ، عَنْ مُحَمَّدِ بْنِ عُمَرَ قَالَ: قَالَ ذَكْوَانُ مَوْلَى مَرْوَانَ: شَرِبَ مُسْلِمُ بْنُ عُقْبَةَ دَوَاءً بَعْدَمَا نَهَبَ الْمَدِينَةَ، وَدَعَا بِالْغَدَاءِ، فَقَالَ لَهُ الطَّبِيبُ: لَا تَعْجَلْ فَإِنِّي أَخَافُ عَلَيْكَ إِنْ أَكَلْتَ قَبْلَ أَنْ يَعْمَلَ الدَّوَاءُ، قَالَ: وَيْحَكَ! إِنَّمَا أُحِبُّ الْبَقَاءَ حَتَّى أَشْفِيَ قَلْبِي -أَوْ قَالَ: نَفْسِي- مِنْ قَتَلَةِ عُثْمَانَ، فَقَدْ أَدْرَكْتُ مَا أَرَدْتُ فَلَيْسَ شَيْءٌ أَحَبَّ إِلَيَّ مِنَ الْمَوْتِ عَلَى طَهَارَتِي، فَإِنِّي لَا أَشُكُّ أَنَّ اللَّهَ قَدْ طَهَّرَنِي مِنْ ذُنُوبِي بِقَتْلِي هَؤُلَاءِ الْأَرْجَاسَ. وَعَنِ الْمَدَائِنِيِّ، عَنْ شَيْخٍ مِنْ أَهْلِ الْمَدِينَةِ، قَالَ: سَأَلْتُ الزُّهْرِيَّ: كَمْ كَانَتِ الْقَتْلَى يَوْمَ الْحَرَّةِ ؟ قَالَ: سَبْعُمِائَةٍ مِنْ وُجُوهِ النَّاسِ مِنْ قُرَيْشٍ وَالْأَنْصَارِ وَالْمُهَاجِرِينَ وَوُجُوهِ الْمَوَالِي، وَمِمَّنْ لَا يُعْرَفُ مِنْ عَبْدٍ وَحُرٍّ وَامْرَأَةٍ عَشَرَةُ آلَافٍ، وَكَانَتِ الْوَقْعَةُ لِثَلَاثٍ بَقِينَ مِنْ ذِي الْحِجَّةِ سَنَةَ ثَلَاثٍ وَسِتِّينَ، وَانْتَهَبُوا الْمَدِينَةَ ثَلَاثَةَ أَيَّامٍ. وَعَنِ الْمَدَائِنِيِّ، بسنده عَنْ رَجُلٍ مِنْ قُرَيْشٍ، قَالَ: كُنْتُ أَنْزِلُ بِذِي الْحُلَيْفَةِ فَدَخَلْتُ الْمَسْجِدَ فَإِذَا رَجُلٌ مَرِيضٌ، قُلْتُ: مَنْ أَنْتَ؟ قَالَ: أَنَا رَجُلٌ مِنْ خَثْعَمَ أَقْبَلْتُ مِنْ نَجْرَانَ، فَمَرِضْتُ فَتَرَكَنِي أَصْحَابِي وَمَضَوْا، فَحَوَّلْتُهُ إِلَى الْمَنْزِلِ، فَكَانَ عِنْدَنَا حَتَّى صَحَّ، وَأَقَامَ عِنْدَنَا حِينًا كَرَجُلٍ مِنَّا، وَعَمِلْتُ لِصَاحِبَتِي حُلِيًّا بِمِائَةِ دِينَارٍ وَهُوَ يَرَى ذَلِكَ، ثُمَّ خَرَجَ إِلَى الشَّامِ، فَقَدِمَ الْمَدِينَةَ أَيَّامَ الْحَرَّةِ وَقَدْ تَحَوَّلْنَا مِنْ ذِي الْحُلَيْفَةِ إِلَى الْمَدِينَةِ، فَلَمَّا انْتَهَبَ مُسْلِمٌ الْمَدِينَةَ أَتَانَا فِي جَمَاعَةٍ فَسَمِعْتُ الْجَلَبَةَ فِي الدَّارِ، فَخَرَجْتُ فَإِذَا أَنَا بِهِ وَأَصْحَابِهِ خَارِجًا، فَقُلْتُ لَهُ: قَدْ كُنَّا نَتَمَنَّاكَ، قَالَ: مَا جِئْتُ إِلَّا لِأَدْفَعَ عَنْ دَمِكَ، وَلَكِنِّي آخُذُ مَالَكَ، فَإِنَّ الْأَمِيرَ قَدْ أَمَرَنَا بِالنَّهْبِ، وَسَيُؤْخَذُ مَا عِنْدَكَ وَأَنَا أَحَقُّ بِهِ، فَقُلْتُ: أَنْتَ لَعَمْرِي أَحَقُّ بِهِ، فَاصْرِفْ أَصْحَابَكَ وَخُذْهُ وَحْدَكَ، فَخَرَجَ فَرَدَّ أَصْحَابَهُ وَرَجَعَ، فَقَالَ: مَا فَعَلَ الْحُلِيُّ؟ قُلْتُ: عَلَى حَالِهِ، قَالَ: فَهَاتِهِ، قُلْتُ: هُوَ مَدْفُونٌ بِذِي الْحُلَيْفَةِ عِنْدَ الْبِئْرِ الَّتِي رَأَيْتَ، فَإِذَا أَمْسَيْنَا خَرَجْنَا إِلَيْهَا فَأَدْفَعُهُ إِلَيْكَ. فَلَمَّا أَمْسَيْتُ خَرَجْتُ أَنَا وَهُوَ وَتَبِعَنِي ابْنَانِ لِي حَتَّى انْتَهَيْنَا إِلَى الْبِئْرِ وَطُولُهَا ثَلَاثُونَ ذِرَاعًا، فَأَخَذْنَاهُ أَنَا وَابْنَايَ، فَشَدَدْنَاهُ وَثَاقًا، وَأَرْمَيْنَاهُ فِي الْبِئْرِ وَدَفَنَّاهُ فِيهَا وَرَجَعْنَا، فَلَمَّا أَصْبَحْنَا إِذَا رَجُلٌ مِمَّنْ كَانَ مَعَهُ بِالْأَمْسِ قَدْ أَتَانَا، فَقَالَ: أَيْنَ أَبُو الْمُحَرِّشِ؟ قُلْنَا: غَدَا حِينَ أَصْبَحَ، قَالَ: أُرَاهُ وَاللَّهِ خَدَعَنَا وَأَخَذَ الْمَتَاعَ، قُلْنَا: مَا أَخَذَ شَيْئًا، ادْخُلْ فَانْظُرْ، فَدَخَلَ فَأَغْلَقْنَا عَلَيْهِ الْبَابَ وَقَتَلْنَاهُ. وَعَنِ الْمَدَائِنِيِّ، بسنده عَنْ أَبِي بَكْرِ بْنِ إِبْرَاهِيمَ بْنِ نُعَيْمِ بْنِ النَّحَّامِ، قَالَ: مَرَّ رَكْبٌ مِنْ أَهْلِ الْيَمَنِ إِلَى الشَّامِ يُرِيدُونَهُ وَمَعَهُمْ رَجُلٌ مَرِيضٌ، فَأَرَادُوا دَفْنَهُ وَهُوَ حَيٌّ، فَمَنَعَهُمْ أَبِي، فَمَضَوْا وَخَلَّفُوهُ، فَلَمْ يَلْبَثْ أَنْ بَرِئَ وَصَحَّ، فَجَهَّزَهُ أَبِي وَحَمَلَهُ، وَكَانَ مِمَّنْ قَدِمَ مَعَ مُسْلِمٍ، فَرَأَتْهُ جَارِيَةٌ لَنَا، فَعَرَفَتْهُ، فَقَالَتْ: عَمْرٌو، فَقَالَ: نَعَمْ وَعَرَفَهَا، قَالَ: مَا فَعَلَ أَبُو إِسْحَاقَ؟ قَالَتْ: قُتِلَ، فَقَالَ لِأَصْحَابِهِ: هَؤُلَاءِ أَيْسَرُ أَهْلِ [بَيْتٍ] بِالْمَدِينَةِ، فَانْتَهِبُوا مَنْزِلَهُمْ، فَكَانَ يُضْرَبُ بِهِ الْمَثَلُ بِالْمَدِينَةِ: "وَأَنْتَ أَقَلُّ شُكْرًا مِنْ عَمْرٍو". ثُمَّ اسْتَخْلَفَ مُسْلِمٌ عَلَى الْمَدِينَةِ رَوْحَ بْنَ زِنْبَاعٍ، وَسَارَ إِلَى ابْنِ الزُّبَيْرِ، فَاحْتُضِرَ فِي الطَّرِيقِ، فَقَالَ لِحُصَيْنِ بْنِ نُمَيْرٍ: إِنَّكَ تَقْدَمُ بِمَكَّةَ وَلَا مَنَعَةَ لَهُمْ وَلَا سِلَاحَ، وَلَهُمْ جِبَالٌ تُشْرِفُ عَلَيْهِمْ، فَانْصِبْ عَلَيْهِمُ الْمَنْجَنِيقَ فَإِنَّهُمْ بَيْنَ جَبَلَيْنِ، فَإِنْ تَعَوَّذُوا بِالْبَيْتِ فَارْمِهِ وَاتَّجِهْ عَلَى بُنْيَانِهِ. قَالَ أَبُو مَعْشَرٍ وَالْوَاقِدِيُّ: كَانَتْ وَقْعَةُ الْحَرَّةِ يَوْمَ الْأَرْبِعَاءِ لِلَيْلَتَيْنِ خَلَتَا مِنْ ذِي الْحِجَّةِ سَنَةَ ثَلَاثٍ وَسِتِّينَ. وَقَالَ بَعْضُهُمْ: لِثَلَاثٍ بَقِينَ مِنْهُ. من قتل في الحرة قَالَ مُحَمَّدُ بْنُ عُمَارَةَ: قَدِمْتُ الشَّامَ فِي تِجَارَةٍ فَقَالَ لِي رَجُلٌ: مِنْ أَيْنَ أَنْتَ ؟ فَقُلْتُ: مِنَ الْمَدِينَةِ. فَقَالَ: خَبِيثَةٌ. فَقُلْتُ: يُسَمِّيهَا رَسُولُ اللَّهِ ﷺ طَيْبَةَ وَتُسَمِّيهَا خَبِيثَةً ! فَقَالَ: إِنَّ لِي وَلَهَا لَشَأْنًا، لَمَّا خَرَجَ النَّاسُ إِلَى وَقْعَةِ الْحَرَّةِ رَأَيْتُ فِي الْمَنَامِ أَنِّي قَتَلْتُ رَجُلًا اسْمُهُ مُحَمَّدٌ أَدْخُلُ بِقَتْلِهِ النَّارَ، فَاجْتَهَدْتُ فِي أَنِّي لَا أَسِيرُ مَعَهُمْ فَلَمْ يُقْبَلْ مِنِّي، فَسِرْتُ مَعَهُمْ وَلَمْ أُقَاتِلْ حَتَّى انْقَضَتِ الْوَقْعَةُ، فَمَرَرْتُ بِرَجُلٍ فِي الْقَتْلَى بِهِ رَمَقٌ فَقَالَ: تَنَحَّ يَا كَلْبُ ! فَأَنِفْتُ مِنْ كَلَامِهِ وَقَتَلْتُهُ، ثُمَّ ذَكَرْتُ رُؤْيَايَ فَجِئْتُ بِرَجُلٍ مِنْ أَهْلِ الْمَدِينَةِ يَتَصَفَّحُ الْقَتْلَى، فَلَمَّا رَأَى الرَّجُلَ الَّذِي قَتَلْتُهُ قَالَ: إِنَّا لِلَّهِ، لَا يَدْخُلُ قَاتِلُ هَذَا الْجَنَّةَ. قُلْتُ: وَمَنْ هَذَا ؟ قَالَ: هُوَ مُحَمَّدُ بْنُ عَمْرِو بْنِ حَزْمٍ وُلِدَ عَلَى عَهْدِ رَسُولِ اللَّهِ ﷺ فَسَمَّاهُ مُحَمَّدًا وَكَنَّاهُ أَبَا عَبْدِ الْمَلِكِ، فَأَتَيْتُ أَهْلَهُ فَعَرَضْتُ عَلَيْهِمْ أَنْ يَقْتُلُونَنِي فَلَمْ يَفْعَلُوا، وَعَرَضْتُ عَلَيْهِمُ الدِّيَةَ فَلَمْ يَأْخُذُوا. وَمِمَّنْ قُتِلَ بِالْحَرَّةِ عَبْدُ اللَّهِ ( بْنُ عَاصِمٍ الْأَنْصَارِيُّ، وَلَيْسَ بِصَاحِبِ الْأَذَانِ، ذَاكَ ) ابْنُ زَيْدِ بْنِ ثَعْلَبَةَ. وَقُتِلَ أَيْضًا فِيهَا عُبَيْدُ اللَّهِ ( بْنُ عَبْدِ اللَّهِ بْنِ مَوْهَبٍ. وَوَهْبُ بْنُ عَبْدِ اللَّهِ بْنِ زَمْعَةَ بْنِ الْأَسْوَدِ. وَعَبْدُ اللَّهِ بْنُ الرَّحْمَنِ بْنِ حَاطِبٍ. وَزُبَيْرُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ. وَعَبْدُ اللَّهِ ) بْنُ نَوْفَلِ بْنِ الْحَارِثِ بْنِ عَبْدِ الْمُطَّلِبِ. رواية أخرى لوقعة الحرة وَقَدْ رُوِيَتْ قِصَّةُ الْحَرَّةِ عَلَى غَيْرِ مَا رَوَاهُ أَبُو مِخْنَفٍ فعن جُوَيْرِيَةُ بْنُ أَسْمَاءَ قَالَ: سَمِعْتُ أَشْيَاخَ أَهْلِ الْمَدِينَةِ يُحَدِّثُونَ أَنَّ مُعَاوِيَةَ لَمَّا حَضَرَتْهُ الْوَفَاةُ دَعَا ابْنَهُ يَزِيدَ فَقَالَ لَهُ: إِنْ لَكَ مِنْ أَهْلِ الْمَدِينَةِ يَوْمًا، فَإِنْ فَعَلُوا فَارْمِهِمْ بِمُسْلِمِ بْنِ عُقْبَةَ فَإِنَّهُ رَجُلٌ قَدْ عَرَفْتُ نَصِيحَتَهُ. فَلَمَّا هَلَكَ مُعَاوِيَةُ وَفَدَ إِلَيْهِ وَفْدٌ مِنْ أَهْلِ الْمَدِينَةِ، وَكَانَ مِمَّنْ وَفَدَ عَلَيْهِ عَبْدُ اللَّهِ بْنُ حَنْظَلَةَ بْنِ أَبِي عَامِرٍ - وَكَانَ شَرِيفًا فَاضِلًا سَيِّدًا عَابِدًا - مَعَهُ ثَمَانِيَةُ بَنِينَ لَهُ، فَأَعْطَاهُ مِائَةَ أَلْفِ دِرْهَمٍ، وَأَعْطَى بَنِيهِ، كُلَّ وَاحِدٍ مِنْهُمْ عَشَرَةَ آلَافٍ سِوَى كِسْوَتِهِمْ وَحُمْلَانِهِمْ، فَلَمَّا قَدِمَ الْمَدِينَةَ عَبْدُ اللَّهِ بْنُ حَنْظَلَةَ أَتَاهُ النَّاسُ فَقَالُوا: مَا وَرَاءَكَ ؟ قَالَ: جِئْتُكُمْ مِنْ عِنْدِ رَجُلٍ وَاللَّهِ لَوْ لَمْ أَجِدْ إِلَّا بَنِي هَؤُلَاءِ لَجَاهَدْتُهُ بِهِمْ. قَالُوا: قَدْ بَلَغَنَا أَنَّهُ أَعْطَاكَ وَأَحْذَاكَ وَأَكْرَمَكَ. قَالَ: قَدْ فَعَلَ، وَمَا قَبِلْتُ مِنْهُ إِلَّا لِأَتَقَوَّى بِهِ. فَحَضَّ النَّاسَ فَبَايَعُوهُ، فَبَلَغَ ذَلِكَ يَزِيدَ، فَبَعَثَ إِلَيْهِمْ مُسْلِمُ بْنُ عُقْبَةَ، وَقَدْ بَعَثَ أَهْلُ الْمَدِينَةِ إِلَى كُلِّ مَاءٍ بَيْنَهُمْ وَبَيْنَ الشَّامِ فَصَبُّوا فِيهِ زِقًّا مِنْ قَطِرَانٍ وَعَوَّرُوهُ، فَأَرْسَلَ اللَّهُ عَلَى جَيْشِ الشَّامِ السَّمَاءَ مِدْرَارًا، فَلَمْ يَسْتَقُوا بِدَلْوٍ حَتَّى وَرَدُوا الْمَدِينَةَ، فَخَرَجَ إِلَيْهِمْ أَهْلُ الْمَدِينَةِ بِجُمُوعٍ كَثِيرَةٍ وَهَيْئَةٍ لَمْ يُرَ مِثْلُهَا، فَلَمَّا رَآهُمْ أَهْلُ الشَّامِ هَابُوهُمْ وَكَرِهُوا قِتَالَهُمْ، وَمُسْلِمٌ شَدِيدُ الْوَجَعِ، فَبَيْنَمَا النَّاسُ فِي قِتَالِهِمْ إِذْ سَمِعُوا التَّكْبِيرَ مِنْ خَلْفِهِمْ فِي جَوْفِ الْمَدِينَةِ، وَأَقْحَمَ عَلَيْهِمْ بَنُو حَارِثَةَ مِنْ أَهْلِ الشَّامِ وَهُمْ عَلَى الْجَدَدِ، فَانْهَزَمَ النَّاسُ، فَكَانَ مَنْ أُصِيبَ فِي الْخَنْدَقِ أَكْثَرَ مِمَّنْ قُتِلَ مِنَ النَّاسِ، فَدَخَلُوا الْمَدِينَةَ، وَهُزِمَ النَّاسُ وَعَبْدُ اللَّهِ بْنُ حَنْظَلَةَ مُسْتَنِدٌ إِلَى الْجِدَارِ يَغُطُّ نَوْمًا، فَنَبَّهَهُ ابْنُهُ، فَلَمَّا فَتَحَ عَيْنَيْهِ، وَرَأَى مَا صَنَعَ النَّاسُ، أَمَرَ أَكْبَرَ بَنِيهِ فَتَقَدَّمَ حَتَّى قُتِلَ، فَدَخَلَ مُسْلِمُ بْنُ عُقْبَةَ الْمَدِينَةَ، فَدَعَا النَّاسَ لِلْبَيْعَةِ عَلَى أَنَّهُمْ خَوَلٌ لِيَزِيدَ بْنِ مُعَاوِيَةَ، يَحْكُمُ فِي دِمَائِهِمْ وَأَمْوَالِهِمْ وَأَهْلِيهِمْ مَا شَاءَ. وعَنِ الْمَدَائِنِيِّ قَالَ: لَمَّا قُتِلَ أَهْلُ الْحَرَّةِ هَتَفَ هَاتِفٌ بِمَكَّةَ عَلَى أَبِي قُبَيْسٍ مَسَاءَ تِلْكَ اللَّيْلَةِ، وَابْنُ الزُّبَيْرِ جَالِسٌ يَسْمَعُ: قُتِلَ الْخِيَارُ بَنُو الْخِيَا رِ ذَوُو الْمَهَابَةِ وَالسَّمَاحِ وَالصَّائِمُونَ الْقَائِمَو نَ الْقَانِتُونَ أُولُو الصَّلَاحِ الْمُهْتَدُونَ الْمُتَّقُو نَ السَّابِقُونَ إِلَى الْفَلَاحِ مَاذَا بِوَاقِمَ وَالْبَقِيعِ مِنَ الْجَحَاجِحَةِ الصِّبَاحِ وَبِقَاعُ يَثْرِبَ وَيْحَهُنَّ مِنَ النَّوَادِبِ وَالصِّيَاحِ فَقَالَ ابْنُ الزُّبَيْرِ لِأَصْحَابِهِ: يَا هَؤُلَاءِ، قُتِلَ أَصْحَابُكُمْ، فَإِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ. خطأ يزيد في إباحته المدينة ثلاثة أيام وَقَدْ أَخْطَأَ يَزِيدُ خَطَأً فَاحِشًا فِي قَوْلِهِ لِمُسْلِمِ بْنِ عُقْبَةَ أَنْ يُبِيحَ الْمَدِينَةَ ثَلَاثَةَ أَيَّامٍ، وَهَذَا خَطَأٌ كَبِيرٌ، فَإِنَّهُ وَقَعَ فِي هَذِهِ الثَّلَاثَةِ أَيَّامٍ مِنَ الْمَفَاسِدِ الْعَظِيمَةِ فِي الْمَدِينَةِ النَّبَوِيَّةِ مَا لَا يُحَدُّ وَلَا يُوَصَفُ، مِمَّا لَا يَعْلَمُهُ إِلَّا اللَّهُ عَزَّ وَجَلَّ. وَقَدْ أَرَادَ بِإِرْسَالِ مُسْلِمِ بْنِ عُقْبَةَ تَوْطِيدَ سُلْطَانِهِ وَمُلْكِهِ، وَدَوَامَ أَيَّامِهِ، فَعَاقَبَهُ اللَّهُ بِنَقِيضِ قَصْدِهِ، فَقَصَمَهُ اللَّهُ قَاصِمُ الْجَبَابِرَةِ، وَأَخَذَهُ أَخْذَ عَزِيزٍ مُقْتَدِرٍ. قَالَ الْبُخَارِيُّ فِي " صَحِيحِهِ " بسنده، عَنْ عَائِشَةَ بِنْتِ سَعْدِ بْنِ أَبِي وَقَّاصٍ، عَنْ أَبِيهَا قَالَ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: " لَا يَكِيدُ أَهْلَ الْمَدِينَةِ أَحَدٌ إِلَّا انْمَاعَ كَمَا يَنْمَاعُ الْمِلْحُ فِي الْمَاءِ ". وعَنِ السَّائِبِ بْنِ خَلَّادٍ، أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: " مَنْ أَخَافَ أَهْلَ الْمَدِينَةِ ظُلْمًا أَخَافَهُ اللَّهُ، وَعَلَيْهِ لَعْنَةُ اللَّهِ وَالْمَلَائِكَةِ وَالنَّاسِ أَجْمَعِينَ، لَا يَقْبَلُ اللَّهُ مِنْهُ يَوْمَ الْقِيَامَةِ صَرْفًا وَلَا عَدْلًا ". وعَنْ مُحَمَّدٍ وَعَبْدِ الرَّحْمَنِ ابْنَيْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَا: خَرَجْنَا مَعَ أَبِينَا يَوْمَ الْحَرَّةِ، وَقَدْ كُفَّ بَصَرُهُ فَقَالَ: تَعِسَ مَنْ أَخَافَ رَسُولَ اللَّهِ ﷺ. فَقُلْنَا: يَا أَبَتِ، وَهَلْ أَحَدٌ يُخِيفُ رَسُولَ اللَّهِ ﷺ ؟ ! فَقَالَ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: " مَنْ أَخَافَ هَذَا الْحَيَّ مِنَ الْأَنْصَارِ فَقَدْ أَخَافَ مَا بَيْنَ هَذَيْنَ ". وَوَضَعَ كَفَّيْهِ عَلَى جَنْبَيْهِ لعن يزيد بن معاوية وَقَدِ اسْتَدَلَّ بِهَذَا الْحَدِيثِ وَأَمْثَالِهِ مَنْ ذَهَبَ إِلَى التَّرْخِيصِ فِي لَعْنَةِ يَزِيدَ بْنِ مُعَاوِيَةَ ، وَهُوَ رِوَايَةٌ عَنْ أَحْمَدَ بْنِ حَنْبَلٍ اخْتَارَهَا الْخَلَّالُ، وَأَبُو بَكْرٍ عَبْدُ الْعَزِيزِ، وَالْقَاضِي أَبُو يَعْلَى، وَابْنُهُ الْقَاضِي أَبُو الْحُسَيْنِ، وَانْتَصَرَ لِذَلِكَ الشَّيْخُ أَبُو الْفَرَجِ بْنُ الْجَوْزِيِّ فِي مُصَنَّفٍ مُفْرَدٍ وَجَوَّزَ لَعْنَهُ، وَمَنَعَ مِنْ ذَلِكَ آخَرُونَ - وَصَنَّفُوا فِيهِ أَيْضًا - لِئَلَّا يُجْعَلَ لَعْنُهُ وَسِيلَةً إِلَى أَبِيهِ أَوْ أَحَدٍ مِنَ الصَّحَابَةِ، وَحَمَلُوا مَا صَدَرَ عَنْهُ مِنْ سُوءِ التَّصَرُّفَاتِ عَلَى أَنَّهُ تَأَوَّلَ وَأَخْطَأَ، وَقَالُوا: إِنَّهُ كَانَ مَعَ ذَلِكَ إِمَامًا فَاسِقًا، وَالْإِمَامُ إِذَا فَسَقَ لَا يُعْزَلُ بِمُجَرَّدِ ذَلِكَ، عَلَى أَصَحِّ قَوْلَيِ الْعُلَمَاءِ، بَلْ وَلَا يَجُوزُ الْخُرُوجُ عَلَيْهِ ; لِمَا فِي ذَلِكَ مِنْ إِثَارَةِ الْفِتْنَةِ، وَوُقُوعِ الْهَرْجِ، كَمَا جَرَى. وَأَمَّا مَا يَذْكُرُهُ بَعْضُ النَّاسِ مِنْ أَنَّ يَزِيدَ بْنَ مُعَاوِيَةَ لَمَّا بَلَغَهُ خَبَرُ أَهْلِ الْمَدِينَةِ، وَمَا جَرَى عَلَيْهِمْ عِنْدَ الْحَرَّةِ مِنْ مُسْلِمِ بْنِ عُقْبَةَ وَجَيْشِهِ، فَرِحَ بِذَلِكَ فَرَحًا شَدِيدًا، فَإِنَّهُ كَانَ يَرَى أَنَّهُ الْإِمَامُ، وَقَدْ خَرَجُوا عَنْ طَاعَتِهِ، وَأَمَّرُوا عَلَيْهِمْ غَيْرَهُ، فَلَهُ قِتَالُهُمْ حَتَّى يَرْجِعُوا إِلَى الطَّاعَةِ، وَلُزُومِ الْجَمَاعَةِ، كَمَا أَنْذَرَهُمْ بِذَلِكَ عَلَى لِسَانِ النُّعْمَانِ بْنِ بَشِيرٍ وَمُسْلِمِ بْنِ عُقْبَةَ ثَلَاثَةَ أَيَّامٍ كَمَا تَقَدَّمَ، وَقَدْ جَاءَ فِي الْحَدِيثِ الصَّحِيحِ: " مَنْ جَاءَكُمْ وَأَمْرُكُمْ جَمِيعٌ يُرِيدُ أَنْ يُفَرِّقَ بَيْنَكُمْ فَاقْتُلُوهُ كَائِنًا مَنْ كَانَ ". وَأَمَّا مَا يُورِدُونَهُ عَنْهُ مِنَ الشِّعْرِ فِي ذَلِكَ، وَاسْتِشْهَادِهِ بِشِعْرِ ابْنِ الزِّبَعْرَى فِي وَقْعَةِ أُحُدٍ الَّتِي يَقُولُ فِيهَا: لَيْتَ أَشْيَاخِي بِبَدْرٍ شَهِدُوا جَزَعَ الْخَزْرَجِ مِنْ وَقَعِ الْأَسَلْ حِينَ حَكَّتْ بِقُبَاءٍ بَرْكَهَا وَاسْتَحَرَّ الْقَتْلُ فِي عَبْدِ الْأَشَلْ قَدْ قَتَلْنَا الضِّعْفَ مِنْ أَشْرَافِهِمْ وَعَدَلْنَا مَيْلَ بَدْرٍ فَاعْتَدَلْ وَقَدْ زَادَ بَعْضُ الرَّوَافِضِ فِيهَا فَقَالَ: لَعِبَتْ هَاشِمُ بِالْمُلْكِ فَلَا مَلَكٌ جَاءَ وَلَا وَحْيٌ نَزَلَ فَهَذَا إِنْ قَالَهُ يَزِيدُ بْنُ مُعَاوِيَةَ فَلَعْنَةُ اللَّهِ عَلَيْهِ وَلَعْنَةُ اللَّاعِنِينَ، وَإِنْ لَمْ يَكُنْ قَالَهُ فَلَعْنَةُ اللَّهِ عَلَى مَنْ وَضَعَهُ عَلَيْهِ لِيُشَنِّعَ عَلَيْهِ بِهِ وَعَلَى مُلُوكِ الْمُسْلِمِينَ.
✧ The Battle of al-Ḥarrah In the year sixty-three AH The Battle of al-Ḥarrah took place, and its cause was that the people of Madinah expelled the governor of Yazīd, who was ʿUthmān b. Muḥammad b. Abī Sufyān, and they renounced allegiance to Yazīd. Abū al-Ḥusayn al-Madāʾinī mentioned from his shaykhs: that the people of Madinah came to the pulpit and renounced Yazīd. ʿAbd Allāh b. Abī ʿAmr b. Ḥafṣ al-Makhzūmī said: "I have renounced Yazīd just as I have removed my turban"—and he took it off his head—"and I do not say this because he has given me gifts and been generous to me, but because the enemy of God is a drunkard." Another said: "I have renounced him just as I have removed my sandal," until turbans and sandals became numerous. Then they appointed over Quraysh ʿAbd Allāh b. Muṭīʿ, and over the Anṣār ʿAbd Allāh b. Ḥanẓalah. Then the people besieged those of the Banū Umayyah and their clients and those who held their opinion who were in Madinah. Marwān and a group of the Banū Umayyah wrote to Yazīd: "We have been besieged in the house of Marwān and denied fresh water. Help, help!" The letter reached him while he was sitting on a chair with his feet in water in a basin because of pain he had—it is said he had gout. When he read the letter, he recited: They have exchanged the forbearance that is in my nature, so I have exchanged gentleness toward my people for harshness. Then he said to the messenger: "Are there not a thousand men of Banū Umayyah and their clients in Madinah?" He said: "Yes, and more." He said: "Were they unable to fight for even an hour of the day?" The messenger said: "The people united against them, so they had no power." So he sent for ʿAmr b. Saʿīd, made him read the letter, and ordered him to march against them. He said: "I had kept the provinces in order for you and made affairs secure. But now it is only the blood of Quraysh being shed, and I do not wish to take charge of that." He said: So he sent me with the letter to Muslim b. ʿUqbah, who was an old man. He came and entered upon Yazīd, who said: "Go out and march with the people." His crier went out and announced: "March to the Ḥijāz with your full stipends and an allowance of one hundred dinars placed in the hand of each man immediately." Twelve thousand men volunteered. Yazīd wrote to Ibn Marjānah: "Raid Ibn al-Zubayr." He said: "No, by God, I will never combine both things for the sinner—killing the son of the daughter of the Messenger of God ﷺ and raiding the House." That army departed from Yazīd with Muslim b. ʿUqbah in command. The order to prepare for departure Yazīd went out to review them, girded with a sword and carrying an Arab bow, saying: Tell Abū Bakr when night travels and the people descend upon Wādī al-Qurā, whether he sees a gathered drunkard of the people or a gathered wakeful one from whom sleep has been driven away. What wonder at a heretic, what wonder! A deceiver in religion who pardons by debt. The army marched with Muslim in command. Yazīd said to him: "If something happens to you, appoint Ḥuṣayn b. Numayr al-Sakūnī over the army." He said to him: "Call the people three times. If they answer you, fine; otherwise fight them. If you prevail over them, make it permissible for three days. Whatever is in it of wealth, weapons, or food belongs to the soldiers. When the three days have passed, restrain from them. And look after ʿAlī b. al-Ḥusayn and treat him kindly. Bring him close to your assembly, for he has not entered into anything they have entered into." Marwān b. al-Ḥakam had spoken to Ibn ʿUmar when the people of Madinah expelled the governor of Yazīd and the Banū Umayyah, asking him to hide his family with him, but he did not do so. He then spoke to ʿAlī b. al-Ḥusayn, saying: "I have womenfolk, and my womenfolk will be with your womenfolk." He said: "I will do that." So he sent his wife, who was ʿĀʾishah daughter of ʿUthmān b. ʿAffān, and his womenfolk to ʿAlī b. al-Ḥusayn. ʿAlī went out with his womenfolk and Marwān's womenfolk to Yanbuʿ. It is said: rather he sent Marwān's womenfolk and sent with them his son ʿAbd Allāh b. ʿAlī to al-Ṭāʾif. When ʿAbd al-Malik b. Marwān heard that Yazīd had dispatched troops to Madinah, he said: "Would that the sky had fallen upon the earth," in awe of that. Muslim b. ʿUqbah approached with the army. When the people of Madinah learned of his approach, they rose against those of the Banū Umayyah who were with them and besieged them in the house of Marwān. They said: "No, by God, we will not leave you alone until we bring you down and strike your necks, or you give us the covenant of God and His pact that you will not seek treachery against us, nor point out any weak spot to our enemy, nor assist any enemy against us." So they gave them the covenant on that, and they brought them out of Madinah. They departed with their baggage until they met Muslim b. ʿUqbah at Wādī al-Qurā. He called for ʿAmr b. ʿUthmān and said to him: "Tell me what is behind you, and advise me." He said: "I cannot tell you anything. Oaths and covenants were taken from us that we would not point out any weak spot to you." He rebuked him and said: "Were you not the son of ʿUthmān, I would strike you. By God, I will not pardon any Qurashī after you." He went out to his companions with what he had met from him. Marwān said to his son ʿAbd al-Malik: "Enter before me; perhaps he will be satisfied with you instead of me." So ʿAbd al-Malik entered upon him. He said: "Give what you have. Tell me the news of the people, and what do you think?" He said: "Yes. I think you should march with those with you. When you reach Dhū Nakhālah, dismount so the people can rest in its shade and eat from its dates. When morning comes, move on and leave Madinah on your left. Then circle around it until you come upon them from the direction of al-Ḥarrah facing east. Then meet the people. When you face them with the sun having risen upon them, the sun will be behind the shoulders of your companions, so it will not harm them while its harm falls upon the enemy. They will see the gleam of your helmets, the points of your spears, your swords, and your coats of mail, while you will not see them as long as they are facing west. Then fight them and seek God's help against them." Muslim said to him: "May your father be given to God! What a man he begot!" Then Marwān entered upon him. He said to him: "Well?" Marwān said: "Has not ʿAbd al-Malik entered upon you?" He said: "Yes, and what a man is ʿAbd al-Malik! I have rarely spoken to a man of Quraysh like him." Marwān said: "When you meet ʿAbd al-Malik, you have met me." Then he did in every place what ʿAbd al-Malik had commanded. He came upon them from the east. Then Muslim called them and said: "O people of Madinah, the Commander of the Faithful Yazīd claims that you are the root. He says: I dislike shedding your blood, and I give you three days. Whoever returns to the truth, I will grant him safety and withdraw from you, and march against this heretic who is in Makkah. If you refuse, I have made my excuse to you." When the three days passed, he said: "O people of Madinah, what will you do? Will you make peace or fight?" They said: "Rather we will fight." He said to them: "Do not do that. Enter into obedience, and we will direct our effort and strength against the people of this heretic who has gathered to himself the apostates and sinners from every direction—meaning Ibn al-Zubayr." They said to him: "O enemies of God, if you wanted to pass through to him, we would not let you. Shall we allow you to come to the Sacred House of God and frighten its people, commit heresy in it, and violate its sanctity? No, by God, we will not do that." The people of Madinah had made a trench, and a group of them was at it, commanded by ʿAbd al-Raḥmān b. Zuhayr b. ʿAbd ʿAwf, who was the cousin of ʿAbd al-Raḥmān b. ʿAwf. ʿAbd Allāh b. Muṭīʿ was over another quarter, and they were Quraysh on one side of Madinah. Maʿqil b. Sinān al-Ashjaʿī, who was a Companion, was over another quarter, and they were the Muhājirūn. The commander of their whole force was ʿAbd Allāh b. Ḥanẓalah al-Ghasīl al-Anṣārī in the largest of those quarters, and they were the Anṣār. Muslim advanced with those with him. He came from the direction of al-Ḥarrah until he pitched his tent on the road to Kufah. He was ill, so he ordered a chair to be placed for him between the two ranks. He said: "O people of Syria, fight for your commander and call upon God." They began not aiming at any quarter of those quarters but they routed it. Then he directed the cavalry toward Ibn al-Ghasīl. Ibn al-Ghasīl charged them with those with him and drove them back until they reached Muslim. Muslim rose against them with the infantry and shouted at them, and they fought a fierce fight. Then al-Faḍl b. ʿAbbās b. Rabīʿah b. al-Ḥārith b. ʿAbd al-Muṭṭalib came to Ibn al-Ghasīl and fought with him with about twenty horsemen, fighting well. Then he said to Ibn al-Ghasīl: "Whoever is with you as a horseman, let him come to me and stand with me. When I charge, let them charge. By God, I will not stop until I reach Muslim and kill him or be killed before him." He did that and gathered the cavalry to him. Al-Faḍl charged with them against the Syrians and scattered them. He said to his companions: "Charge again, may I be your ransom! By God, if I see their commander, I will kill him or be killed before him." "After patience comes only victory!" Then he charged and his companions charged. The Syrian cavalry opened up from Muslim b. ʿUqbah, and with him were about five hundred infantry kneeling with spears pointed toward the people. Al-Faḍl went straight as he was toward the banner of Muslim and struck the head of its bearer, cutting through the helmet and splitting his skull, and he fell dead. He said: "Take it from me, and I am the son of ʿAbd al-Muṭṭalib!" He thought it was Muslim and said: "I have killed the tyrant of the people, by the Lord of the Kaʿbah!" One said: "Your aim missed the pit!" That was only a Roman slave, and he was brave. Muslim took his banner and urged the Syrians, saying: "Charge with this banner!" He walked with his banner, and those men charged in front of the banner. Al-Faḍl b. ʿAbbās was thrown down and killed, with only about ten cubits between him and the tent ropes of Muslim b. ʿUqbah. With him were killed Zayd b. ʿAbd al-Raḥmān b. ʿAwf. Muslim's cavalry and infantry advanced toward Ibn al-Ghasīl, who was urging his companions and reproaching the people of Madinah, and he sent the cavalry forward to Ibn al-Ghasīl and his companions. They did not advance against them because of the spears and swords in their hands, and they would split apart from them. Muslim called Ḥuṣayn b. Numayr and ʿAbd Allāh b. ʿiḍāh al-Ashʿarī and ordered them to dismount with their soldiers. They did so and advanced against them. Ibn al-Ghasīl said to his companions: "Your enemy has now adopted the proper manner of fighting that he should have used against you. I thought they would not last but an hour before God decides between you and them, either for you or against you. Indeed you are the people of support and the abode of emigration, and I do not think your Lord has become more pleased with the people of any city of the Muslims than with you, nor more displeased with the people of any city of the Arabs than with those who fight you. Each of you has a death he will die no matter what. By God, there is no death better than the death of martyrdom, and God has brought it to you, so seize it." Then they drew near to each other, and the Syrians began shooting arrows at them. Ibn al-Ghasīl said to his companions: "Why do you expose yourselves as targets for them? Whoever wants to hasten to Paradise, let him stick to this banner." Then every man seeking death went to it. They rose against each other and fought the fiercest fighting ever seen among those who fought that day. Ibn al-Ghasīl kept sending forward his sons one by one until they were killed before him, while he struck with his sword and said: Away with whoever sought corruption and tyranny and turned aside from truth and the signs of guidance. The Merciful does not remove except the disobedient. Then he was killed, and with him was killed his maternal brother Muḥammad b. Thābit b. Qays b. Shammās. He said: "I would not like the Daylamites to have killed me instead of these people!" With him were killed ʿAbd Allāh b. Zayd b. ʿĀṣim and Muḥammad b. ʿAmr b. Ḥazm al-Anṣārī. Marwān b. al-Ḥakam passed by him and said: "May God have mercy on you! Many a pillar I have seen you prolonging standing in prayer beside it." The people fled, and among those who fled was Muḥammad b. Saʿd b. Abī Waqqāṣ after he had fought well. Muslim made Madinah permissible for three days: they killed people and took property. Suʿdā bt. ʿAwf al-Murriyyah sent to Muslim, saying: "Your cousin's daughter says: order your companions not to intercept the camels for us at such-and-such a place." He said: "Begin with nothing but them." A woman came to Muslim and said: "I am your client, and my son is among the captives." He said: "Hasten him for her sake." So his neck was struck, and he said: "Give her his head. Would you not be pleased not to be killed until you speak for your son?" They fell upon the women. ʿAbd Allāh b. Muṭīʿ fought until he was killed, along with seven sons of his, and his head was sent to Yazīd. What happened terrified those Companions who were in Madinah. Abū Saʿīd al-Khudrī went out until he entered the mountain. A man with a sword entered upon him. He said: "Who are you?" He said: "Abū Saʿīd," so he left him. From Khālid al-Kindī, from his aunt Umm al-Haytham bt. Yazīd, she said: "I saw a woman of Quraysh circumambulating, and a black man approached her. She embraced him and kissed him. I said: 'O servant of God, do you do this with this black man?' She said: 'He is my son. His father fell upon me on the day of al-Ḥarrah, and I gave birth to this one.'" From al-Madāʾinī, from Abū Qurrah, he said: Hishām b. Ḥassān said: "A thousand women gave birth after al-Ḥarrah without a husband." Then Muslim called the people to pledge allegiance to Yazīd and said: "Pledge allegiance on the basis that you are his slaves and your wealth is his." Yazīd b. ʿAbd Allāh b. Rabīʿah said: "We pledge allegiance according to the Book of God." So he ordered him and his neck was struck. He began with ʿAmr b. ʿUthmān and said: "This wicked one, son of the good one," and ordered that his beard be plucked out. From Ḥuwayrithah and Ibn Jaʿdiyyah: Muslim looked at the slain of al-Ḥarrah and said: "If I enter the Fire... after it, then I am indeed wretched." Muslim took captives and imprisoned them for three days without food. They brought Saʿīd b. al-Musayyib to Muslim. They said: "Pledge allegiance." He said: "I pledge allegiance according to the conduct of Abū Bakr and ʿUmar." So he ordered his neck to be struck. A man testified that he was insane, so he let him go. From al-Madāʾinī, from ʿAlī b. ʿAbd Allāh al-Qurashī and Abū Isḥāq al-Tamīmī, they said: When the people of Madinah and the youths were defeated, Ibn ʿUmar said: "By ʿUthmān, by the Lord of the Kaʿbah." And from al-Madāʾinī, from Muḥammad b. ʿUmar, who said: Dhakwān, the mawlā of Marwān, said: Muslim b. ʿUqbah drank a medicine after he had plundered Madinah, and he called for the midday meal. The physician said to him: Do not be hasty, for I fear for you if you eat before the medicine takes effect. He said: Woe to you! I only love to remain alive until I cool my heart—or he said: my soul—from the killers of ʿUthmān. I have attained what I wanted, and nothing is dearer to me than death in a state of purity, for I do not doubt that Allah has purified me of my sins by my killing these foul ones. And from al-Madāʾinī, from a shaykh of the people of Madinah, who said: I asked al-Zuhrī: How many were the slain on the Day of al-Ḥarrah? He said: Seven hundred of the notables of the people, from Quraysh, the Anṣār, the Muḥājirūn, and the notables of the mawālī, and of those not recognized, from slave and free and women, ten thousand. The battle took place on the third remaining day of Dhū al-Ḥijjah, year sixty-three, and they plundered Madinah for three days. And from al-Madāʾinī, with his chain, from a man of Quraysh, who said: I was staying at Dhū al-Ḥulayfah, and I entered the mosque, and there was a sick man. I said: Who are you? He said: I am a man from Khathʿam. I came from Najrān and fell ill, and my companions left me behind and went on. So I moved him to my lodging, and he stayed with us until he recovered, and he remained with us for a while like one of us. I made for my wife some jewelry worth a hundred dinars while he saw that. Then he went out to Syria, and he came to Madinah during the days of al-Ḥarrah after we had moved from Dhū al-Ḥulayfah to Madinah. When Muslim had plundered Madinah, he came to us in a group, and I heard the clamor in the house. I went out, and there he was with his companions outside. I said to him: We had been hoping for you. He said: I have only come to ward off from your blood, but I will take your property, for the commander has ordered us to plunder, and what you have will be seized, and I have a better right to it. I said: You, by my life, have a better right to it. So turn away your companions and take it alone. He went out and sent his companions back and returned. He said: What happened to the jewelry? I said: It is as it was. He said: Then bring it. I said: It is buried at Dhū al-Ḥulayfah by the well that you saw. When evening comes, we will go out to it and I will hand it over to you. So when evening came, I went out, he and I, and two of my sons followed me until we reached the well, whose depth was thirty cubits. We seized him—I and my two sons—and bound him tightly, and we threw him into the well and buried him in it, and we returned. When morning came, there was a man who had been with him yesterday, and he came to us and said: Where is Abū al-Muḥarrish? We said: He went away at dawn. He said: By Allah, I think he deceived us and took the goods. We said: He took nothing. Enter and look. So he entered, and we locked the door on him and killed him. And from al-Madāʾinī, with his chain, from Abū Bakr b. Ibrāhīm b. Nuʿaym b. al-Naḥḥām, who said: A caravan of the people of Yemen passed by, heading to Syria, with a sick man among them. They wanted to bury him while he was still alive, but my father prevented them. They went on and left him behind. It was not long before he recovered and became well. My father equipped him and gave him a mount. He was among those who came with Muslim. A slave girl of ours saw him and recognized him, and she said: ʿAmr? He said: Yes, and he recognized her. He said: What happened to Abū Isḥāq? She said: He was killed. He said to his companions: These are the least wealthy household in Madinah, so plunder their house. And it became a proverb in Madinah: "And you are less grateful than ʿAmr." Then Muslim appointed Rawḥ b. Zinbāʿ as his successor over Madinah, and he marched against Ibn al-Zubayr. He was at the point of death on the way, and he said to Ḥuṣayn b. Numayr: You will advance upon Makkah, and they have no strength or weapons, and they have mountains overlooking them. So set up the mangonel against them, for they are between two mountains. If they seek refuge in the House, then shoot at it and aim at its structure. Abū Maʿshar and al-Wāqidī said: The battle of al-Ḥarrah took place on Wednesday, two nights having passed of Dhū al-Ḥijjah, year sixty-three. And some of them said: On the third remaining day of it. Those killed at al-Ḥarrah Muḥammad b. ʿUmārah said: I came to Syria on business, and a man said to me: Where are you from? I said: From Madinah. He said: A wicked one. I said: The Messenger of Allah ﷺ called it Ṭaybah, and you call it wicked! He said: I have a story with it. When the people went out to the battle of al-Ḥarrah, I saw in a dream that I killed a man named Muḥammad, and by killing him I would enter the Fire. I strove not to march with them, but it was not accepted from me. So I marched with them and did not fight until the battle was over. Then I passed by a man among the slain who still had a spark of life, and he said: Move aside, O dog! I was angered by his words and killed him. Then I remembered my dream, and I brought a man from the people of Madinah to examine the slain. When he saw the man I had killed, he said: We belong to Allah! The killer of this man will not enter Paradise. I said: And who is this? He said: He is Muḥammad b. ʿAmr b. Ḥazm. He was born during the lifetime of the Messenger of Allah ﷺ, and he named him Muḥammad and gave him the kunyah Abū ʿAbd al-Malik. So I went to his family and offered them that they kill me, but they did not do so, and I offered them the blood money, but they did not take it. And among those killed at al-Ḥarrah was ʿAbd Allāh b. ʿĀṣim al-Anṣārī—not the one of the call to prayer; that one was Ibn Zayd b. Thaʿlabah. And there was also killed in it ʿUbayd Allāh b. ʿAbd Allāh b. Mawhab. And Wahb b. ʿAbd Allāh b. Zamʿah b. al-Aswad. And ʿAbd Allāh b. al-Raḥmān b. Ḥāṭib. And Zubayr b. ʿAbd al-Raḥmān b. ʿAwf. And ʿAbd Allāh b. Nawfal b. al-Ḥārith b. ʿAbd al-Muṭṭalib. Another narration of the battle of al-Ḥarrah The story of al-Ḥarrah has been narrated otherwise than what Abū Mikhnaf narrated. From Juwayriyah b. Asmāʾ, who said: I heard the elders of the people of Madinah narrate that when Muʿāwiyah was near death, he called his son Yazīd and said to him: You will have a day with the people of Madinah. If they act, then throw Muslim b. ʿUqbah at them, for he is a man whose sincerity I have known. When Muʿāwiyah died, a delegation from the people of Madinah came to him. Among those who came was ʿAbd Allāh b. Ḥanẓalah b. Abī ʿĀmir—and he was noble, virtuous, a lord, and a devoted worshipper—with eight of his sons. He gave him a hundred thousand dirhams, and he gave his sons, each one of them, ten thousand, besides their clothing and mounts. When ʿAbd Allāh b. Ḥanẓalah came to Madinah, the people came to him and said: What is behind you? He said: I have come to you from a man by whom, by Allah, if I had only these sons of mine, I would fight him with them. They said: It has reached us that he gave you and clothed you and honored you. He said: He did, and I accepted from him only to strengthen myself with it. So he urged the people, and they pledged allegiance to him. That reached Yazīd, and he sent Muslim b. ʿUqbah against them. The people of Madinah had sent to every water between them and Syria and poured into it a skin of tar and spoiled it. But Allah sent upon the Syrian army a pouring rain, and they did not draw water with a bucket until they reached Madinah. The people of Madinah went out against them with great numbers and an appearance the like of which had not been seen. When the Syrians saw them, they feared them and disliked fighting them, and Muslim was in severe pain. While the people were fighting, they heard the takbīr from behind them in the midst of Madinah, and the Banū Ḥārithah of the people of Syria charged them on the open ground. The people were routed, and those who fell into the trench were more numerous than those killed among the people. They entered Madinah, and the people were defeated while ʿAbd Allāh b. Ḥanẓalah was leaning against a wall, snoring in sleep. His son woke him. When he opened his eyes and saw what the people had done, he ordered his eldest son, who advanced until he was killed. Then Muslim b. ʿUqbah entered Madinah and called the people to pledge allegiance on the condition that they were slaves of Yazīd b. Muʿāwiyah, who might judge in their blood, their wealth, and their families as he wished. And from al-Madāʾinī, who said: When the people of al-Ḥarrah were killed, a crier cried out in Makkah on Abū Qubays in the evening of that night, while Ibn al-Zubayr was sitting and listening: The choice ones were killed, the sons of the choice, possessors of awe and generosity, And the fasting ones, the standing in prayer, the devout ones, the people of righteousness, The guided ones, the God-fearing, the foremost to success. What befell at Wāqim and al-Baqīʿ of the noble pure ones, And the valleys of Yathrib—woe to them—from the wailing women and the cries! Ibn al-Zubayr said to his companions: O people, your companions have been killed. We belong to Allah and to Him we return. The error of Yazīd in permitting Madinah for three days Yazīd erred with a monstrous error in his saying to Muslim b. ʿUqbah to permit Madinah for three days. This is a great error, for in these three days there befell the prophetic Madinah such great evils as cannot be counted or described, which none knows but Allah, Mighty and Majestic. By sending Muslim b. ʿUqbah he intended to consolidate his authority and kingship and to prolong his days. But Allah punished him with the opposite of his intention, and Allah, the Breaker of tyrants, broke him, and seized him with the seizing of One Mighty and Powerful. Al-Bukhārī said in his Ṣaḥīḥ, with his chain, from ʿĀʾishah bt. Saʿd b. Abī Waqqāṣ, from her father, who said: I heard the Messenger of Allah ﷺ say: "No one plots against the people of Madinah except that he melts away as salt melts in water." And from al-Sāʾib b. Khallād, that the Messenger of Allah ﷺ said: "Whoever frightens the people of Madinah unjustly, Allah will frighten him, and upon him is the curse of Allah, the angels, and all people. Allah will not accept from him on the Day of Resurrection any ransom or justice." And from Muḥammad and ʿAbd al-Raḥmān, the two sons of Jābir b. ʿAbd Allāh, who said: We went out with our father on the day of al-Ḥarrah, and his sight had failed. He said: May he perish who frightens the Messenger of Allah ﷺ. We said: O father, does anyone frighten the Messenger of Allah ﷺ?! He said: I heard the Messenger of Allah ﷺ say: "Whoever frightens this quarter of the Anṣār has frightened what is between these two," and he placed his palms on his sides. The cursing of Yazīd b. Muʿāwiyah Some have used this hadith and its like as evidence for those who permitted the cursing of Yazīd b. Muʿāwiyah. This is a narration from Aḥmad b. Ḥanbal chosen by al-Khallāl, Abū Bakr ʿAbd al-ʿAzīz, the qāḍī Abū Yaʿlā, and his son the qāḍī Abū al-Ḥusayn. Al-Shaykh Abū al-Faraj b. al-Jawzī defended that in a separate work and permitted cursing him. Others forbade that—and they also composed works about it—lest his cursing be made a means to curse his father or any of the Companions. They interpreted what issued from him of evil actions as being based on his own interpretation in which he erred. They said: He was, along with that, a sinful imam, and the imam, when he sins, is not removed merely for that, according to the sounder of the two opinions of the scholars. Rather, it is not permissible to rebel against him, because of the stirring up of discord and the occurrence of turmoil, as happened. As for what some people mention that Yazīd b. Muʿāwiyah, when the news of the people of Madinah reached him, and what befell them at al-Ḥarrah from Muslim b. ʿUqbah and his army, rejoiced greatly at that—for he considered himself the imam, and they had gone out of obedience to him and appointed someone else over themselves, so he had the right to fight them until they returned to obedience and adherence to the community, just as he had warned them of that through the tongue of al-Nuʿmān b. Bashīr and Muslim b. ʿUqbah for three days, as preceded, and it has come in the authentic hadith: "Whoever comes to you while your affair is united, wanting to divide you, then kill him, whoever he may be." As for what they cite from him of poetry about that, and his citing the poetry of Ibn al-Zibaʿrā from the battle of Uḥud, in which he says: Would that my elders at Badr had witnessed the distress of the Khazraj at the falling of the spears, When at Qubāʾ their kneeling camels scraped their chests, and killing raged among ʿAbd al-Ashal. We killed the weak among their nobles, and we evened the tilt of Badr, so it became straight. And some of the Rāfiḍah added to it, saying: Hāshim played with kingship, so no king came, and no revelation descended. If Yazīd b. Muʿāwiyah said this, then may the curse of Allah be upon him and the curse of the cursers. And if he did not say it, then may the curse of Allah be upon the one who attributed it to him to defame him and the kings of the Muslims with it.
Tarikh (al-Tabari) 2227No grade recorded
مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ وَقَدْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ خَلْقٌ مِنَ الْمَشَاهِيرِ وَالْأَعْيَانِ مِنَ الصَّحَابَةِ وَغَيْرِهِمْ فِي وَقْعَةِ الْحَرَّةِ مِمَّا يَطُولُ ذِكْرُهُمْ ; فَمِنْ مَشَاهِيرِهِمْ مِنَ الصَّحَابَةِ رَبِيعَةُ بْنُ كَعْبٍ الْأَسْلَمِيُّ رَبِيعَةُ بْنُ كَعْبٍ الْأَسْلَمِيُّ: أَسْلَمَ قَدِيمًا وَكَانَ مِنْ أَهْلِ الصُّفَّةِ، وَكَانَ يَخْدُمُ رَسُولَ اللَّهِ ﷺ، وَيَبِيتُ عَلَى بَابِهِ لِحَوَائِجِهِ، وَيَغْزُو مَعَهُ، فَلَمَّا مَاتَ رَسُولُ اللَّهِ ﷺ خَرَجَ فَنَزَلَ [يَيْنَ، وَهِيَ مِنْ بِلَادِ أَسْلَمَ، وَهِيَ] عَلَى بَرِيدٍ مِنَ الْمَدِينَةِ، وَبَقِيَ إِلَى أَيَّامِ الْحَرَّةِ. وعَنْ رَبِيعَةَ بْنِ كَعْبٍ، قَالَ: كُنْتُ أَخْدُمُ رَسُولَ اللَّهِ ﷺ وَأَقُومُ لَهُ فِي حَوَائِجِهِ نَهَارِي أَجْمَعَ حَتَّى يُصَلِّيَ رَسُولُ اللَّهِ ﷺ الْعِشَاءَ الْآخِرَةَ، فَأَجْلِسُ بِبَابِهِ إِذَا دَخَلَ بَيْتَهُ أَقُولُ: لَعَلَّهُ أَنْ تَحْدُثَ لِرَسُولِ اللَّهِ ﷺ حَاجَةٌ، فَمَا أَزَالَ أَسْمَعُهُ يَقُولُ: سُبْحَانَ اللَّهِ، سُبْحَانَ اللَّهِ، [سُبْحَانَ اللَّهِ] وَبِحَمْدِهِ، حَتَّى أَمَلَّ فَأَرْجِعَ أَوْ تَغْلِبَنِي عَيْنِي فَأَرْقُدَ. [قَالَ]: فَقَالَ لِي يَوْمًا لِمَا يَرَى مِنْ خِفَّتِي [لَهُ] وَخِدْمَتِي إِيَّاهُ: يَا رَبِيعَةُ، سَلْنِي أُعْطِكَ. قَالَ: فَقُلْتُ: أَنْظُرُ فِي أَمْرِي يَا رَسُولَ اللَّهِ ثُمَّ أُعْلِمُكَ ذَلِكَ، قَالَ: فَفَكَّرْتُ فِي نَفْسِي فَعَرَفْتُ أَنَّ الدُّنْيَا مُنْقَطِعَةٌ وَزَائِلَةٌ، وَأَنَّ لِي فِيهَا رِزْقًا سَيَكْفِينِي وَيَأْتِينِي. قَالَ: فَقُلْتُ: أَسْأَلُ رَسُولَ اللَّهِ ﷺ لِآخِرَتِي، فَإِنَّهُ مِنَ اللَّهِ عَزَّ وَجَلَّ بِالْمَنْزِلِ الَّذِي هُوَ بِهِ، قَالَ: فَجِئْتُهُ فَقَالَ: مَا فَعَلْتُ يَا رَبِيعَةُ؟ قَالَ: فَقُلْتُ: نَعَمْ يَا رَسُولَ اللَّهِ، أَسْأَلُكَ أَنْ تَشْفَعَ لِي إِلَى رَبِّكَ فَيُعْتِقَنِي مِنَ النَّارِ، قَالَ: فَقَالَ: "مَنْ أَمَرَكَ بِهَذَا يَا رَبِيعَةُ؟" قَالَ: فَقُلْتُ: لَا وَاللَّهِ الَّذِي بَعَثَكَ بِالْحَقِّ، مَا أَمَرَنِي بِهِ أَحَدٌ، وَلَكِنَّكَ لَمَّا قُلْتَ سَلْنِي أُعْطِكَ، وَكُنْتَ مِنَ اللَّهِ بِالْمَنْزِلِ الَّذِي أَنْتَ بِهِ نَظَرْتُ فِي أَمْرِي وَعَرَفْتُ أَنَّ الدُّنْيَا مُنْقَطِعَةٌ وَزَائِلَةٌ، وَأَنَّ لِيَ فِيهَا رِزْقًا سَيَأْتِينِي، فَقُلْتُ: أَسْأَلُ رَسُولَ اللَّهِ ﷺ لِآخِرَتِي، قَالَ: فَصَمَتَ رَسُولُ اللَّهِ ﷺ طَوِيلًا، ثُمَّ قَالَ لِي: "إِنِّي فَاعِلٌ ذَلِكَ فَأَعِنِّي عَلَى نَفْسِكَ [بِكَثْرَةِ] السُّجُودِ". عَبْدُ اللَّهِ بْنُ حَنْظَلَةَ الْغَسِيلِ ابْنُ أَبِي عَامِرٍ الرَّاهِبِ عَبْدُ اللَّهِ بْنُ حَنْظَلَةَ الْغَسِيلِ ابْنُ أَبِي عَامِرٍ الرَّاهِبِ: كَانَ حَنْظَلَةُ لَمَّا أَرَادَ الْخُرُوجَ إِلَى أُحُدٍ وَقَعَ عَلَى امْرَأَتِهِ جَمِيلَةَ، فَعَلَقَتْ بِعَبْدِ اللَّهِ فِي شَوَّالٍ عَلَى رَأْسِ اثْنَيْنِ وَثَلَاثِينَ شَهْرًا مِنَ الْهِجْرَةِ، وَقُتِلَ حَنْظَلَةُ يَوْمَئِذٍ شَهِيدًا فَغَسَّلَتْهُ الْمَلَائِكَةُ، فَقِيلَ لِوَلَدِهِ: بَنُو غَسِيلِ الْمَلَائِكَةِ، وَوَلَدَتْ جَمِيلَةُ عَبْدَ اللَّهِ، فَقُبِضَ رَسُولُ اللَّهِ ﷺ وَلِعَبْدِ اللَّهِ سَبْعُ سِنِينَ. وَلَمَّا وَثَبَ أَهْلُ الْمَدِينَةِ لَيَالِيَ الْحَرَّةِ فَأَخْرَجُوا بَنِي أُمَيَّةَ عَنِ الْمَدِينَةِ، وَأَظْهَرُوا عَيْبَ يَزِيدَ، أَجْمَعُوا عَلَى عَبْدِ اللَّهِ، فَأَسْنَدُوا أَمْرَهُمْ إِلَيْهِ فَبَايَعَهُمْ عَلَى الْمَوْتِ وَقَالَ: يَا قَوْمُ، اتَّقُوا اللَّهَ وَحْدَهُ، فَوَاللَّهِ مَا خَرَجْنَا عَلَى يَزِيدَ حَتَّى خِفْنَا أَنْ نُرْمَى بِالْحِجَارَةِ مِنَ السَّمَاءِ، إِنَّ رَجُلًا يَنْكِحُ الْأُمَّهَاتِ وَالْبَنَاتِ وَالْأَخَوَاتِ، وَيَشْرَبُ الْخَمْرَ وَيَدَعُ الصَّلَاةَ، وَاللَّهِ لَوْ لَمْ يَكُنْ مَعِيَ أَحَدٌ مِنَ النَّاسِ لَأَبْلَيْتُ لِلَّهِ فِيهِ بَلَاءً حَسَنًا. فَتَوَاثَبَ النَّاسُ يَوْمَئِذٍ يُبَايِعُونَ مِنْ كُلِّ النَّوَاحِي. وَمَا كَانَ لِعَبْدِ اللَّهِ بْنِ حَنْظَلَةَ تِلْكَ اللَّيَالِيَ مَبِيتٌ إِلَّا الْمَسْجِدُ، فَلَمَّا دَخَلُوا الْمَدِينَةَ قَاتَلَ حَتَّى قُتِلَ يَوْمَئِذٍ. أَبُو عَائِشَةَ الْهَمْدَانِيُّ أَبُو عَائِشَةَ الْهَمْدَانِيُّ، وَاسْمُهُ مَسْرُوقُ بْنُ الْأَجْدَعِ بْنِ مَالِكٍ: سُرِقَ وَهُوَ صَغِيرٌ ثُمَّ وُجِدَ فَسُمِّيَ مَسْرُوقًا. وَرَأَى أَبَا بَكْرٍ وَعُمَرَ وَعُثْمَانَ وَعَلِيًّا وَابْنَ مَسْعُودٍ، وَحَضَرَ مَعَ عَلِيٍّ حَرْبَ الْخَوَارِجِ بِالنَّهْرَوَانِ، وَقَالَ عُمَرُ بْنُ الْخَطَّابِ: مَا اسْمُكَ؟ فَقَالَ: مَسْرُوقُ بْنُ الْأَجْدَعِ، فَقَالَ: مَسْرُوقُ بْنُ عَبْدِ الرَّحْمَنِ. وَعَمْرُو بْنِ مَعْدِيكَرِبَ خَالُ مَسْرُوقٍ. وَقَالَ ابْنُ الْمَدِينِيِّ: مَا أَقْدَمَ عَلَى مَسْرُوقٍ أَحَدٌ مِنْ أَصْحَابِ عَبْدِ اللَّهِ. وعَنْ أَبِي إِسْحَاقَ، قَالَ: حَجَّ مَسْرُوقٌ فَلَمْ يَنَمْ إِلَّا سَاجِدًا عَلَى وَجْهِهِ حَتَّى رَجَعَ. وعَنْ أَنَسِ بْنِ سِيرِينَ، أَنَّ امْرَأَةَ مَسْرُوقٍ قَالَتْ: كَانَ يُصَلِّي حَتَّى وَرِمَتْ قَدَمَاهُ، فَرُبَّمَا جَلَسْتُ خَلْفَهُ أَبْكِي مِمَّا أَرَاهُ يَصْنَعُ بِنَفْسِهِ. تُوُفِّيَ مَسْرُوقٌ ؓ بِالْكُوفَةِ فِي هَذِهِ السَّنَةِ، وَهِيَ سَنَةُ ثَلَاثٍ وَسِتِّينَ، وَلَهُ ثَلَاثٌ وَسِتُّونَ سَنَةً.
✧ Those of the notables who died in this year In this year a throng of the renowned and eminent from among the Companions and others died in the Battle of al-Ḥarrah, whose enumeration would be lengthy. Among their notable ones from the Companions: Rabīʿah b. Kaʿb al-Aslamī. Rabīʿah b. Kaʿb al-Aslamī: He embraced Islam early and was one of the People of the Ṣuffah. He used to serve the Messenger of Allah ﷺ, spend the night at his door for his needs, and go on campaigns with him. When the Messenger of Allah ﷺ died, he departed and settled at [Yaynah—and it is among the lands of Aslam, and it is] one postal stage from Madinah. He remained until the days of al-Ḥarrah. From Rabīʿah b. Kaʿb, who said: I used to serve the Messenger of Allah ﷺ and attend to his needs throughout my entire day until the Messenger of Allah ﷺ performed the last ʿIshāʾ prayer. Then I would sit at his door when he entered his house, saying: Perhaps a need may arise for the Messenger of Allah ﷺ. I would keep hearing him say: "Glory be to Allah, glory be to Allah, [glory be to Allah] and with His praise," until I grew weary and turned back, or sleep overcame my eyes and I dozed off. [He said]: One day he said to me, seeing my lightness [for him] and my service to him: "O Rabīʿah, ask of me and I will give you." He said: I said: "Let me consider my affair, O Messenger of Allah, then I will inform you of it." He said: I reflected within myself and realized that this world is cut off and fleeting, and that in it I have a provision that will suffice me and come to me. He said: I said: I will ask the Messenger of Allah ﷺ for my Hereafter, for he is with Allah, Mighty and Majestic, in the station that he is in. He said: I came to him, and he said: "What have you done, O Rabīʿah?" He said: I said: "Yes, O Messenger of Allah, I ask you to intercede for me with your Lord so that He frees me from the Fire." He said: "Who commanded you to this, O Rabīʿah?" He said: I said: "No, by the One who sent you with the truth, no one commanded me to it. But when you said, 'Ask of me and I will give you,' and you are with Allah in the station that you are in, I considered my affair and realized that this world is cut off and fleeting, and that in it I have a provision that will come to me. So I said: I ask the Messenger of Allah ﷺ for my Hereafter." He said: Then the Messenger of Allah ﷺ remained silent for a long while, then said to me: "I will do that, so help me against your own self with abundant prostration." ʿAbd Allāh b. Ḥanẓalah al-Ghasīl b. Abī ʿĀmir al-Rāhib. ʿAbd Allāh b. Ḥanẓalah al-Ghasīl b. Abī ʿĀmir al-Rāhib: When Ḥanẓalah intended to go out to Uḥud, he had intercourse with his wife Jamīlah, and she conceived ʿAbd Allāh in Shawwāl at the beginning of thirty-two months after the Hijrah. Ḥanẓalah was killed that day as a martyr, and the angels washed him; so his children were called Banū Ghasīl al-Malāʾikah. Jamīlah gave birth to ʿAbd Allāh, and the Messenger of Allah ﷺ died when ʿAbd Allāh was seven years old. When the people of Madinah rose during the nights of al-Ḥarrah and expelled the Banū Umayyah from Madinah, and exposed the faults of Yazīd, they agreed upon ʿAbd Allāh and entrusted their affair to him. He swore allegiance to them upon death and said: "O people, fear Allah alone. By Allah, we did not rise against Yazīd until we feared we would be pelted with stones from the sky. A man who has intercourse with mothers, daughters, and sisters, who drinks wine and abandons prayer—by Allah, even if no one were with me, I would strive for Allah against him with a good striving." That day the people leapt up from all sides to pledge allegiance. During those nights ʿAbd Allāh b. Ḥanẓalah had no sleeping place except the mosque. When they entered Madinah, he fought until he was killed that day. Abū ʿĀʾishah al-Hamdānī. Abū ʿĀʾishah al-Hamdānī, and his name is Masrūq b. al-Ajdaʿ b. Mālik: He was stolen while young, then he was found, so he was named Masrūq. He saw Abū Bakr, ʿUmar, ʿUthmān, ʿAlī, and Ibn Masʿūd. He was present with ʿAlī at the war against the Khawārij at al-Nahrawān. ʿUmar b. al-Khaṭṭāb said: "What is your name?" He said: "Masrūq b. al-Ajdaʿ." He said: "Masrūq b. ʿAbd al-Raḥmān." And ʿAmr b. Maʿdīkarib was the maternal uncle of Masrūq. Ibn al-Madīnī said: No one among the companions of ʿAbd Allāh took precedence over Masrūq. From Abū Isḥāq, who said: Masrūq performed the Hajj and did not sleep except prostrating on his face until he returned. From Anas b. Sīrīn, that the wife of Masrūq said: He would pray until his feet swelled. Sometimes I would sit behind him weeping at what I saw him doing to himself. Masrūq ؓ died at al-Kūfah in this year, which is the year sixty-three, at the age of sixty-three.
Tarikh (al-Tabari) 2228No grade recorded
مَسِيرُ أَهْلِ الشَّامِ إِلَى مَكَّةَ لِحَرْبِ عَبْدِ اللَّهِ بْنِ زُبَيْرٍ وَمَنْ كَانَ عَلَى مِثْلِ رَأْيِهِ فِي الِامْتِنَاعِ عَلَى يَزِيدَ بْنِ مُعَاوِيَةَ. وفي سَنَةُ أَرْبَعٍ وَسِتِّينَ وفِي أَوَّلِ الْمُحَرَّمِ مِنْهَا سَارَ مُسْلِمُ بْنُ عُقْبَةَ - بَعْدَ فَرَاغِهِ مِنْ حَرْبِ أَهْلِ الْمَدِينَةِ - إِلَى مَكَّةَ قَاصِدًا قِتَالَ ابْنِ الزُّبَيْرِ وَمَنِ الْتَفَّ عَلَيْهِ مِنَ الْأَعْرَابِ عَلَى مُخَالَفَةِ يَزِيدَ بْنِ مُعَاوِيَةَ، وَاسْتَخْلَفَ عَلَيْهَا رَوْحَ بْنَ زِنْبَاعٍ، فَلَمَّا بَلَغَ ثَنِيَّةَ هَرْشَى بَعَثَ إِلَى رُءُوسِ الْأَجْنَادِ فَجَمَعَهُمْ، فَقَالَ: إِنَّ أَمِيرَ الْمُؤْمِنِينَ عَهِدَ إِلَيَّ إِنْ حَدَثَ بِي حَدَثُ الْمَوْتِ أَنْ أَسْتَخْلِفَ عَلَيْكَمْ حُصَيْنَ بْنَ نُمَيْرٍ السَّكُونِيَّ، وَوَاللَّهِ لَوْ كَانَ الْأَمْرُ لِي مَا فَعَلْتُ. ثُمَّ دَعَا بِهِ فَقَالَ: انْظُرْ يَابْنَ بَرْدَعَةِ الْحِمَارِ فَاحْفَظْ مَا أُوصِيكَ بِهِ. ثُمَّ أَمَرَهُ إِذَا وَصَلَ مَكَّةَ أَنْ يُنَاجِزَ ابْنَ الزُّبَيْرِ قَبْلَ ثَلَاثٍ، ثُمَّ قَالَ: اللَّهُمَّ إِنِّي لَمْ أَعْمَلْ عَمَلًا قَطُّ بَعْدَ شَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ، وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ أَحَبَّ إِلَيَّ مِنْ قَتْلِي أَهْلَ الْمَدِينَةِ وَلَا أَرْجَى عِنْدِي فِي الْآخِرَةِ، وَإِنْ دَخَلْتُ النَّارَ بَعْدَ ذَلِكَ إِنِّي لَشَقِيٌّ. ثُمَّ مَاتَ، قَبَّحَهُ اللَّهُ، وَدُفِنَ بِالْمُشَلَّلِ. فِيمَا قَالَهُ الْوَاقِدِيُّ. وَسَارَ حُصَيْنُ بْنُ نُمَيْرٍ بِالْجَيْشِ نَحْوَ مَكَّةَ، فَانْتَهَى إِلَيْهَا لِأَرْبَعٍ بَقِينَ مِنَ الْمُحَرَّمِ فِيمَا قَالَهُ الْوَاقِدِيُّ. وَقِيلَ: لِسَبْعٍ مَضَيْنَ مِنْهُ. وَقَدْ تَلَاحَقَ بِابْنِ الزُّبَيْرِ جَمَاعَاتٌ مِمَّنْ بَقِيَ مِنْ أَشْرَافِ أَهْلِ الْمَدِينَةِ وَانْضَافَ إِلَيْهِ أَيْضًا نَجْدَةُ بْنُ عَامِرٍ الْحَنَفِيُّ مِنْ أَهْلِ الْيَمَامَةِ فِي طَائِفَةٍ مِنْ أَهْلِهَا ; لِيَمْنَعُوا الْبَيْتَ مِنْ أَهْلِ الشَّامِ، فَنَزَلَ حُصَيْنُ بْنُ نُمَيْرٍ ظَاهِرَ مَكَّةَ، وَخَرَجَ إِلَيْهِ ابْنُ الزُّبَيْرِ فِي أَهْلِ مَكَّةَ وَمَنِ الْتَفَّ مَعَهُ، فَاقْتَتَلُوا ذَلِكَ الْيَوْمَ قِتَالًا شَدِيدًا، وَتَبَارَزَ الْمُنْذِرُ بْنُ الزُّبَيْرِ وَرَجُلٌ مِنْ أَهْلِ الشَّامِ فَقَتَلَ كُلُّ وَاحِدٍ مِنْهُمَا صَاحِبَهُ، وَحَمَلَ أَهْلُ الشَّامِ حَمْلَةً صَادِقَةً، فَانْكَشَفَ أَهْلُ مَكَّةَ، وَعَثَرَتْ بَغْلَةُ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ بِهِ، فَكَرَّ عَلَيْهِ الْمِسْوَرُ بْنُ مَخْرَمَةَ وَمُصْعَبُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ وَطَائِفَةٌ، فَقَاتَلُوا دُونَهُ حَتَّى قُتِلُوا جَمِيعًا، وَصَابَرَهُمُ ابْنُ الزُّبَيْرِ حَتَّى اللَّيْلِ، فَانْصَرَفُوا عَنْهُ، ثُمَّ اقْتَتَلُوا فِي بَقِيَّةِ شَهْرِ الْمُحَرَّمِ وَصَفَرًا بِكَمَالِهِ، فَلَمَّا كَانَ يَوْمُ السَّبْتِ ثَالِثُ رَبِيعٍ الْأَوَّلِ سَنَةَ أَرْبَعٍ وَسِتِّينَ، نَصَبُوا الْمَجَانِيقَ عَلَى الْكَعْبَةِ، وَرَمَوْهَا حَتَّى بِالنَّارِ، فَاحْتَرَقَ جِدَارُ الْبَيْتِ فِي يَوْمِ السَّبْتِ - هَكَذَا قَالَ الْوَاقِدِيُّ - وَهُمْ يَقُولُونَ: خَطَّارَةٌ مِثْلُ الْفَنِيقِ الْمُزْبِدِ نَرْمِي بِهَا أَعْوَادَ هَذَا الْمَسْجِدِ وَجَعَلَ عَمْرُو بْنُ حَوْطَةَ السَّدُوسِيُّ يَقُولُ: كَيْفَ تَرَى صَنِيعَ أُمِّ فَرْوَهْ تَأْخُذُهُمْ بَيْنَ الصَّفَا وَالْمَرْوَهْ وَأُمُّ فَرْوَةَ اسْمُ الْمَنْجَنِيقِ، وَقِيلَ: إِنَّمَا احْتَرَقَتْ لِأَنَّ أَهْلَ الْمَسْجِدِ جَعَلُوا يُوقِدُونَ النَّارَ وَهُمْ حَوْلَ الْكَعْبَةِ، فَعَلِقَتِ النَّارُ فِي بَعْضِ أَسْتَارِ الْكَعْبَةِ، فَسَرَتْ إِلَى أَخْشَابِهَا وَسُقُوفِهَا فَاحْتَرَقَتْ. وَقِيلَ: إِنَّمَا احْتَرَقَتْ لِأَنَّ ابْنَ الزُّبَيْرِ سَمِعَ التَّكْبِيرَ عَلَى بَعْضِ جِبَالِ مَكَّةَ فِي لَيْلَةٍ ظَلْمَاءَ، فَظَنَّ أَنَّهُمْ أَهْلُ الشَّامِ، فَرُفِعَتْ نَارٌ عَلَى رُمْحٍ لِيَنْظُرُوا مَنْ هَؤُلَاءِ الَّذِينَ عَلَى الْجَبَلِ، فَأَطَارَتِ الرِّيحُ شَرَرَةً مِنْ رَأَسِ الرُّمْحِ إِلَى مَا بَيْنَ الرُّكْنِ الْيَمَانِيِّ وَالْأَسْوَدِ مِنَ الْكَعْبَةِ، فَعَلِقَتْ فِي أَسْتَارِهَا وَأَخْشَابِهَا، فَاحْتَرَقَتْ وَاسْوَدَّ الرُّكْنُ، وَانْصَدَعَ فِي ثَلَاثَةِ أَمْكِنَةٍ مِنْهُ. وَمَاتَتِ امْرَأَةٌ مِنْ قُرَيْشٍ، فَخَرَجَ النَّاسُ كُلُّهُمْ مَعَ جِنَازَتِهَا؛ خَوْفًا مِنْ أَنْ يَنْزِلَ الْعَذَابُ عَلَيْهِمْ، وَأَصْبَحَ ابْنُ الزُّبَيْرِ سَاجِدًا يَدْعُو وَيَقُولُ: "اللَّهُمَّ إِنِّي لَمْ أَعْتَمِدْ مَا جَرَى، فَلَا تُهْلِكْ عِبَادَكَ بِذَنْبِي، وَهَذِهِ نَاصِيَتِي بَيْنَ يَدَيْكَ". وَأَقَامَ أَهْلُ الشَّامِ يُحَاصِرُونَ ابْنَ الزُّبَيْرِ حَتَّى بَلَغَهُمْ نَعْيُ يَزِيدَ بْنِ مُعَاوِيَةَ لِهِلَالِ رَبِيعٍ الْآخَرِ.
✧ The March of the People of Syria to Makkah to Fight ʿAbd Allāh b. al-Zubayr and Those Who Shared His View in Refusing to Submit to Yazīd b. Muʿāwiyah. In the year 64 AH At the beginning of al-Muḥarram of that year, after finishing the war against the people of al-Madīnah, Muslim b. ʿUqbah marched to Makkah intending to fight Ibn al-Zubayr and those Bedouins who gathered around him in opposing Yazīd b. Muʿāwiyah. He appointed Rawḥ b. Zinbāʿ as his deputy over it. When he reached Thaniyyat Harshā, he sent for the commanders of the army and gathered them, and said: "The Commander of the Faithful has enjoined me that if death befalls me, I should appoint Ḥuṣayn b. Numayr al-Sakūnī as my successor over you. By God, if the matter were mine to decide, I would not do that." Then he summoned him and said: "Look, O son of a donkey's packsaddle, and keep what I enjoin upon you." Then he commanded him that when he reached Makkah, he should engage Ibn al-Zubayr in battle within three days. Then he said: "O God, I have never done any deed after the testimony that there is no god but God and that Muḥammad is His servant and Messenger that is dearer to me than my killing the people of al-Madīnah, nor any deed in which I have greater hope in the Hereafter. If I enter the Fire after that, I am indeed wretched." Then he died, may God disfigure him, and was buried at al-Mushallal, according to what al-Wāqidī said. Ḥuṣayn b. Numayr marched with the army toward Makkah, and reached it when four days remained of al-Muḥarram, according to what al-Wāqidī said. It is also said: when seven days had passed of it. Groups of the remaining nobles of the people of al-Madīnah had joined Ibn al-Zubayr, and Najdah b. ʿĀmir al-Ḥanafī from the people of al-Yamāmah with a group of its people also joined him, to defend the House against the people of Syria. Ḥuṣayn b. Numayr camped outside Makkah, and Ibn al-Zubayr went out to him with the people of Makkah and those gathered with him. They fought that day a severe battle, and al-Mundhir b. al-Zubayr and a man from the people of Syria dueled, and each of them killed his opponent. The people of Syria launched a true charge, and the people of Makkah were routed. The mule of ʿAbd Allāh b. al-Zubayr stumbled with him, and al-Miswar b. Makhramah, Muṣʿab b. ʿAbd al-Raḥmān b. ʿAwf, and a group turned back to him, and they fought in his defense until they were all killed. Ibn al-Zubayr held firm against them until nightfall, and they withdrew from him. Then they fought for the rest of al-Muḥarram and the whole of Ṣafar. When it was Saturday, the third of Rabīʿ al-Awwal in the year 64, they set up mangonels against the Kaʿbah and hurled stones at it until it caught fire, and the wall of the House burned on Saturday—thus said al-Wāqidī—while they were saying: A swaying one like the foaming stallion-camel; we hurl with it at the timbers of this mosque. And ʿAmr b. Ḥawṭah al-Sadūsī began to say: How do you see the work of Umm Farwah? It seizes them between al-Ṣafā and al-Marwah. Umm Farwah was the name of the mangonel. It is also said that it burned because the people of the mosque kept lighting fires while they were around the Kaʿbah, and the fire caught onto some of the curtains of the Kaʿbah, then spread to its timbers and roofs, and it burned. It is also said that it burned because Ibn al-Zubayr heard the takbīr on one of the mountains of Makkah on a dark night, and he thought they were the people of Syria. A fire was raised on a spear so they could see who these people on the mountain were, and the wind carried a spark from the tip of the spear to the area between the Yamani corner and the Black Stone of the Kaʿbah, and it caught onto its curtains and timbers, and it burned, and the corner turned black and cracked in three places. A woman of Quraysh died, and all the people went out with her funeral procession, fearing that punishment would descend upon them. Ibn al-Zubayr spent the morning prostrating, supplicating and saying: "O God, I did not intend what happened, so do not destroy Your servants for my sin, and here is my forelock before You." The people of Syria continued to besiege Ibn al-Zubayr until the news of the death of Yazīd b. Muʿāwiyah reached them at the new moon of Rabīʿ al-Ākhir.
Tarikh (al-Tabari) 2229No grade recorded
ذِكْرُ وَفَاةِ يَزِيدَ بْنِ مُعَاوِيَةَ وَجَاءَ النَّاسَ نَعْيُ يَزِيدَ بْنِ مُعَاوِيَةَ، وَأَنَّهُ قَدْ مَاتَ لِأَرْبَعَ عَشْرَةَ لَيْلَةً خَلَتْ مِنْ رَبِيعٍ الْأَوَّلِ سَنَةَ أَرْبَعٍ وَسِتِّينَ، وَهُوَ ابْنُ خَمْسٍ أَوْ ثَمَانٍ أَوْ تِسْعٍ وَثَلَاثِينَ سَنَةً، فَكَانَتْ وِلَايَتُهُ ثَلَاثَ سِنِينَ وَسِتَّةً أَوْ ثَمَانِيَةَ أَشْهُرٍ، فَحِينَئِذٍ خَمَدَتِ الْحَرْبُ وَطَفِئَتْ نَارُ الْفِتْنَةِ، وَيُقَالُ: إِنَّهُمْ مَكَثُوا يُحَاصِرُونَ ابْنَ الزُّبَيْرِ بَعْدَ مَوْتِ يَزِيدَ أَرْبَعِينَ لَيْلَةً. وَيُذْكَرُ أَنَّ ابْنَ الزُّبَيْرِ عَلِمَ بِمَوْتِ يَزِيدَ قَبْلَ أَهْلِ الشَّامِ، فَنَادَى فِيهِمْ: يَا أَهْلَ الشَّامِ، قَدْ أَهْلَكَ اللَّهُ طَاغِيَتَكُمْ، فَمَنْ أَحَبَّ مِنْكُمْ أَنْ يَدْخُلَ فِيمَا دَخَلَ فِيهِ النَّاسُ فَلْيَفْعَلْ، وَمَنْ أَحَبَّ أَنْ يَرْجِعَ إِلَى شَامِهِ فَلْيَرْجِعْ. فَلَمْ يُصَدِّقِ الشَّامِيُّونَ أَهْلَ مَكَّةَ فِيمَا أَخْبَرُوهُمْ بِهِ، حَتَّى جَاءَ ثَابِتُ بْنُ قَيْسِ بْنِ الْمُنَقَّعِ بِالْخَبَرِ الْيَقِينِ. وَيُذْكَرُ أَنَّ حُصَيْنَ بْنَ نُمَيْرٍ دَعَاهُ ابْنُ الزُّبَيْرِ لِيُحَدِّثَهُ بَيْنَ الصَّفَّيْنِ، فَاجْتَمَعَا حَتَّى اخْتَلَفَتْ رُءُوسُ فَرَسَيْهِمَا، وَجَعَلَتْ فَرَسُ حُصَيْنٍ تَنْفِرُ وَيَكُفُّهَا، فَقَالَ لَهُ ابْنُ الزُّبَيْرِ: مَا لَكَ ؟ فَقَالَ: إِنَّ الْحَمَامَ تَحْتَ رِجْلَيْ فَرَسِي تَأْكُلُ مِنَ الرَّوَثِ، فَأَكْرَهُ أَنْ أَطَأَ حَمَامَ الْحَرَمِ. فَقَالَ لَهُ: تَفْعَلُ هَذَا وَأَنْتَ تَقْتُلُ الْمُسْلِمِينَ ؟ ! فَقَالَ لَهُ حُصَيْنٌ: فَأْذَنْ لَنَا فَلْنَطُفْ بِالْكَعْبَةِ ثُمَّ نَرْجِعُ إِلَى بِلَادِنَا. فَأَذِنَ لَهُمْ فَطَافُوا. وَذَكَرَ ابْنُ جَرِيرٍ أَنَّ حُصَيْنًا وَابْنَ الزُّبَيْرِ اتَّعَدَا لَيْلَةً أَنْ يَجْتَمِعَا، فَاجْتَمَعَا بِظَاهِرِ مَكَّةَ، فَقَالَ لَهُ حُصَيْنٌ: إِنْ كَانَ هَذَا الرَّجُلُ قَدْ هَلَكَ فَأَنْتَ أَحَقُّ النَّاسِ بِهَذَا الْأَمْرِ بَعْدَهُ، فَهَلُمَّ فَارْحَلْ مَعِي إِلَى الشَّامِ، فَوَاللَّهِ لَا يَخْتَلِفُ عَلَيْكَ اثَنَانِ. فَيُقَالُ: إِنَّ ابْنَ الزُّبَيْرِ لَمْ يَثِقْ مِنْهُ بِذَلِكَ، وَأَغْلَظَ لَهُ فِي الْمَقَالِ، فَنَفَرَ مِنْهُ ابْنُ نُمَيْرٍ، وَقَالَ: أَنَا أَدْعُوهُ إِلَى الْخِلَافَةِ، وَهُوَ يُغْلِظُ لِي فِي الْمَقَالِ ؟ ! ثُمَّ كَرَّ بِالْجَيْشِ رَاجِعًا إِلَى الشَّامِ، وَقَالَ: أَعِدُهُ بِالْمُلْكِ وَيَتَوَاعَدُنِي بِالْقَتْلِ ؟ ! ثُمَّ نَدِمَ ابْنُ الزُّبَيْرِ عَلَى مَا كَانَ مِنْهُ إِلَيْهِ مِنَ الْغِلْظَةِ، فَبَعَثَ إِلَيْهِ يَقُولُ لَهُ: أَمَّا الشَّامُ فَلَسْتُ آتِيهِ، وَلَكِنْ خُذْ لِيَ الْبَيْعَةَ عَلَى مَنْ هُنَاكَ، فَإِنِّي أُؤَمِّنُكُمْ وَأَعْدِلُ فِيكُمْ، فَبَعَثَ إِلَيْهِ يَقُولُ لَهُ: إِنَّ مَنْ يَبْتَغِيهَا مِنْ أَهْلِ هَذَا الْبَيْتِ بِالشَّامِ لَكَثِيرٌ. فَرَجَعَ فَاجْتَازَ بِالْمَدِينَةِ، فَطَمِعَ فِيهِ أَهْلُهَا وَأَهَانُوهُمْ إِهَانَةً بَالِغَةً، وَأَكْرَمَهُمْ عَلِيُّ بْنُ الْحُسَيْنِ، وَأَهْدَى لِحُصَيْنِ بْنِ نُمَيْرٍ قَتًّا وَعَلَفًا، وَارْتَحَلَتْ بَنُو أُمَيَّةَ مَعَ الْجَيْشِ إِلَى الشَّامِ، فَرَجَعُوا إِلَيْهِ وَقَدِ اسْتُخْلِفَ بِدِمَشْقَ مُعَاوِيَةُ بْنُ يَزِيدَ بْنِ مُعَاوِيَةَ عَنْ وَصِيَّةٍ مِنْ أَبِيهِ لَهُ بِذَلِكَ. وَاللَّهُ سُبْحَانَهُ أَعْلَمُ بِالصَّوَابِ.
✧ Mention of the death of Yazīd b. Muʿāwiyah. The people received the news of the death of Yazīd b. Muʿāwiyah, and that he had died on the fourteenth night of Rabīʿ al-Awwal in the year sixty-four, at the age of thirty-five, thirty-eight, or thirty-nine years. His tenure was three years and six or eight months. At that point, the war subsided and the fire of strife was extinguished. It is said that they continued to besiege Ibn al-Zubayr for forty nights after the death of Yazīd. It is mentioned that Ibn al-Zubayr learned of Yazīd's death before the people of Syria did, and he called out to them: "O people of Syria, God has destroyed your tyrant. Whoever among you wishes to enter into what the people have entered, let him do so; and whoever wishes to return to his Syria, let him return." The Syrians did not believe the people of Makkah in what they told them, until Thābit b. Qays b. al-Munaqqaʿ came with the certain news. It is mentioned that Ḥuṣayn b. Numayr was invited by Ibn al-Zubayr to speak with him between the two ranks. They met until the heads of their two horses touched, and Ḥuṣayn's horse began to shy away and he restrained it. Ibn al-Zubayr said to him: "What is with you?" He said: "There are pigeons under the hooves of my horse, eating from the dung, and I dislike to trample the pigeons of the sanctuary." He said to him: "You do this while you are killing Muslims?!" Ḥuṣayn said to him: "Then permit us to circumambulate the Kaʿbah, then we will return to our lands." So he permitted them, and they circumambulated. Ibn Jarīr mentioned that Ḥuṣayn and Ibn al-Zubayr agreed one night to meet, and they met outside Makkah. Ḥuṣayn said to him: "If this man has indeed perished, then you are the most entitled of the people to this matter after him. Come, travel with me to Syria, for by God, not two will disagree about you." It is said that Ibn al-Zubayr did not trust him in that, and he spoke harshly to him in speech. Ibn Numayr became averse to him and said: "I invite him to the caliphate, and he speaks harshly to me?!" Then he turned back with the army, returning to Syria, and said: "I promise him kingship, and he threatens me with death?!" Then Ibn al-Zubayr regretted the harshness he had shown to him, and sent to him saying: "As for Syria, I am not coming to it, but take the oath of allegiance for me from those there, for I will grant you security and act justly among you." He sent back to him saying: "Those from this house who seek it in Syria are many." So he returned and passed by Madinah, where its people coveted him, and they humiliated them severely. ʿAlī b. al-Ḥusayn honored them and gave Ḥuṣayn b. Numayr fodder and provender as a gift. The Banū Umayyah departed with the army to Syria, and they returned to it, after Muʿāwiyah b. Yazīd b. Muʿāwiyah had been made successor in Damascus by a testament from his father to that effect. And God, glorified be He, knows best what is correct.
Tarikh (al-Tabari) 2230No grade recorded
وَهَذِهِ تَرْجَمَةُ يَزِيدَ بْنِ مُعَاوِيَةَ هُوَ يَزِيدُ بْنُ مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ صَخْرِ بْنِ حَرْبِ بْنِ أُمَيَّةَ بْنِ عَبْدِ شَمْسٍ، أَمِيرُ الْمُؤْمِنِينَ أَبُو خَالِدٍ الْأُمَوِيُّ، وُلِدَ سَنَةَ خَمْسٍ أَوْ سِتٍّ أَوْ سَبْعٍ وَعِشْرِينَ بِالْمَاطِرُونِ، وَقِيلَ: بِبَيْتِ رَأْسٍ. وَبُويِعَ لَهُ بِالْخِلَافَةِ فِي حَيَاةِ أَبِيهِ أَنْ يَكُونَ وَلِيَّ الْعَهْدِ مِنْ بَعْدِهِ، ثُمَّ أَكَّدَ ذَلِكَ بَعْدَ مَوْتِ أَبِيهِ فِي النِّصْفِ مِنْ رَجَبٍ سَنَةَ سِتِّينَ، فَاسْتَمَرَّ مُتَوَلِّيًا إِلَى أَنْ تُوُفِّيَ فِي الرَّابِعَ عَشَرَ مِنْ رَبِيعٍ الْأَوَّلِ سَنَةَ أَرْبَعٍ وَسِتِّينَ. وَأُمُّهُ مَيْسُونُ بِنْتُ بَحْدَلِ بْنِ أُنَيْفِ بْنِ دُلْجَةَ بْنِ قُنَافَةَ بْنِ عَدِيِّ بْنِ زُهَيْرِ بْنِ حَارِثَةَ الْكَلْبِيِّ. مرويات يزيد بن معاوية رَوَى عَنْ أَبِيهِ مُعَاوِيَةَ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: " مَنْ يُرِدِ اللَّهُ بِهِ خَيْرًا يُفَقِّهْهُ فِي الدِّينِ ". وَحَدِيثًا آخَرَ فِي الْوُضُوءِ. وَعَنْهُ ابْنُهُ خَالِدٌ وَعَبْدُ الْمَلِكِ بْنُ مَرْوَانَ، وَقَدْ ذَكَرَهُ أَبُو زُرْعَةَ الدِّمَشْقِيُّ فِي الطَّبَقَةِ الَّتِي تَلِي الصَّحَابَةَ، وَهِيَ الْعُلْيَا، وَقَالَ: لَهُ أَحَادِيثُ. صفات يزيد بن معاوية الجسدية وَكَانَ كَثِيرَ اللَّحْمِ، عَظِيمَ الْجِسْمِ، كَثِيرَ الشَّعْرِ، جَمِيلًا طَوِيلًا، ضَخْمَ الْهَامَةِ، مُخَدَّدَ الْأَصَابِعِ غَلِيظَهَا، مُجَدَّرًا. وَكَانَ أَبُوهُ قَدْ طَلَّقَ أُمَّهُ وَهِيَ حَامِلٌ بِهِ، فَرَأَتْ فِي الْمَنَامِ أَنَّهُ خَرَجَ مِنْ قُبُلِهَا قَمَرٌ، فَقَصَّتْ رُؤْيَاهَا عَلَى أُمِّهَا فَقَالَتْ: إِنْ صَدَقَتْ رُؤْيَاكِ لَتَلِدِنَّ مَنْ يُبَايَعُ لَهُ بِالْخِلَافَةِ. وَجَلَسَتْ أُمُّهُ مَيْسُونُ يَوْمًا تُمَشِّطُهُ وَهُوَ صَبِيٌّ صَغِيرٌ، وَأَبُوهُ مُعَاوِيَةُ مَعَ زَوْجَتِهِ الْحَظِيَّةِ عِنْدَهُ فِي الْمَنْظَرَةِ، وَهِيَ فَاخِتَةُ بِنْتُ قَرَظَةَ، فَلَمَّا فَرَغَتْ مِنْ مَشْطِهِ نَظَرَتْ إِلَيْهِ، فَأَعْجَبَهَا فَقَبَّلَتْ بَيْنَ عَيْنَيْهِ، فَقَالَ مُعَاوِيَةُ عِنْدَ ذَلِكَ: إِذَا مَاتَ لَمْ تُفْلِحْ مُزَيْنَةُ بَعْدَهُ فَنُوطِي عَلَيْهِ يَا مُزَيْنُ التَّمَائِمَا وَانْطَلَقَ يَزِيدُ يَمْشِي وَفَاخِتَةُ تُتْبِعُهُ بَصَرَهَا، ثُمَّ قَالَتْ: لَعَنَ اللَّهُ سَوَادَ سَاقَيْ أُمِّكَ. فَقَالَ مُعَاوِيَةُ: أَمَا وَاللَّهِ إِنَّهُ لَخَيْرٌ مِنِ ابْنِكِ عَبْدِ اللَّهِ - وَهُوَ وَلَدُهُ مِنْهَا، وَكَانَ أَحْمَقَ - فَقَالَتْ فَاخِتَةُ: لَا وَاللَّهِ، وَلَكِنَّكَ تُؤْثِرُ هَذَا عَلَيْهِ. فَقَالَ: سَوْفَ أُبَيِّنُ لَكِ ذَلِكَ حَتَّى تَعْرِفِيهِ قَبْلَ أَنْ تَقُومِي مِنْ مَجْلِسِكِ هَذَا. ثُمَّ اسْتَدْعَى بِابْنِهَا عَبْدِ اللَّهِ فَقَالَ لَهُ: إِنَّهُ قَدْ بَدَا لِي أَنْ أُعْطِيَكَ كُلَّ مَا تَسْأَلُنِي فِي هَذَا الْمَجْلِسِ. فَقَالَ: حَاجَتِي أَنْ تَشْتَرِيَ لِي كَلْبًا فَارِهًا وَحِمَارًا. فَقَالَ: يَا بُنَيَّ، أَنْتَ حِمَارٌ وَيُشْتَرَى لَكَ حِمَارٌ ؟ ! قُمْ فَاخْرُجْ. ثُمَّ قَالَ لِأُمِّهِ: كَيْفَ رَأَيْتِ ؟ ثُمَّ اسْتَدْعَى بِيَزِيدَ فَقَالَ: إِنِّي قَدْ بَدَا لِي أَنْ أُعْطِيَكَ كُلَّ مَا تَسْأَلُنِي فِي مَجْلِسِكَ هَذَا، فَسَلْنِي مَا بَدَا لَكَ. فَخَرَّ يَزِيدُ سَاجِدًا، ثُمَّ قَالَ حِينَ رَفَعَ رَأْسَهُ: الْحَمْدُ لِلَّهِ الَّذِي بَلَّغَ أَمِيرَ الْمُؤْمِنِينَ هَذِهِ الْمُدَّةَ، وَأَرَاهُ فِي هَذَا الرَّأْيِ، حَاجَتِي أَنْ تَعْقِدَ لِيَ الْعَهْدَ مِنْ بَعْدِكَ، وَتُوَلِّيَنِي الْعَامَ صَائِفَةَ الْمُسْلِمِينَ، وَتَأْذَنَ لِي فِي الْحَجِّ إِذَا رَجَعْتَ، وَتُوَلِّيَنِي الْمَوْسِمَ، وَتَزِيدَ أَهْلَ الشَّامِ عَشَرَةَ دَنَانِيرَ لِكُلِّ رَجُلٍ، وَتَجْعَلَ ذَلِكَ بِشَفَاعَتِي، وَتَفْرِضَ لِأَيْتَامِ بَنِي جُمَحٍ، وَأَيْتَامِ بَنِي سَهْمٍ، وَأَيْتَامِ بَنِي عَدِيٍّ. فَقَالَ: مَا لَكَ وَلِأَيْتَامِ بَنِي عَدِيٍّ ؟ فَقَالَ: لِأَنَّهُمْ حَالَفُونِي وَانْتَقَلُوا إِلَى دَارِي. فَقَالَ مُعَاوِيَةُ: قَدْ فَعَلْتُ ذَلِكَ كُلَّهُ. وَقَبَّلَ وَجْهَهُ. ثُمَّ قَالَ لِابْنَةِ قَرَظَةَ: كَيْفَ رَأَيْتِ ؟ فَقَالَتْ: يَا أَمِيرَ الْمُؤْمِنِينَ، أَوْصِهِ بِي فَأَنْتَ أَعْلَمُ بِهِ مِنِّي. فَفَعَلَ وَفِي رِوَايَةٍ أَنَّ يَزِيدَ لَمَّا قَالَ لَهُ أَبُوهُ: سَلْنِي حَاجَتَكَ. قَالَ لَهُ يَزِيدُ: أَعْتِقْنِي مِنَ النَّارِ أَعْتَقَ اللَّهُ رَقَبَتَكَ مِنْهَا. قَالَ: وَكَيْفَ ؟ قَالَ: لِأَنِّي وَجَدْتُ فِي الْأَثَرِ أَنَّهُ مَنْ تَقَلَّدَ أَمْرَ الْأُمَّةِ ثَلَاثَةَ أَيَّامٍ حَرَّمَهُ اللَّهُ عَلَى النَّارِ، فَاعْهَدْ إِلَيَّ بِالْأَمْرِ مِنْ بَعْدِكَ. فَفَعَلَ. وَقَالَ الْعُتْبِيُّ: رَأَى مُعَاوِيَةُ ابْنَهُ يَزِيدَ يَضْرِبُ غُلَامًا لَهُ، فَقَالَ لَهُ: سَوْأَةً لَكَ، أَتُضْرِبُ مَنْ لَا يَسْتَطِيعُ أَنْ يَمْتَنِعَ عَلَيْكَ ؟ ! وَاللَّهِ لَقَدْ مَنَعَتْنِي الْقَدْرَةُ مِنْ ذَوِي الْإِحَنِ، وَإِنَّ أَحَقَّ مَنْ عَفَا لَمَنْ قَدَرَ. قُلْتُ: وَقَدْ ثَبَتَ فِي " الصَّحِيحِ " أَنَّ رَسُولَ اللَّهِ ﷺ رَأَى أَبَا مَسْعُودٍ يَضْرِبُ غُلَامًا لَهُ، فَقَالَ لَهُ: " اعْلَمْ أَبَا مَسْعُودٍ لَلَّهُ أَقَدْرُ عَلَيْكَ مِنْكَ عَلَيْهِ ". قَالَ الْعُتْبِيُّ: وَقَدِمَ زِيَادٌ بِأَمْوَالٍ عَظِيمَةٍ وَبِسَفْطٍ مَمْلُوءٍ جَوْهَرًا عَلَى مُعَاوِيَةَ، فَسُرَّ بِذَلِكَ مُعَاوِيَةُ، فَقَامَ زِيَادٌ فَصَعِدَ الْمِنْبَرَ، ثُمَّ افْتَخَرَ بِمَا يَفْعَلُهُ بِأَرْضِ الْعِرَاقِ مِنْ تَمْهِيدِ الْمَمَالِكِ لِمُعَاوِيَةَ، فَقَامَ يَزِيدُ فَقَالَ: إِنْ تَفْعَلْ ذَلِكَ يَا زِيَادُ فَنَحْنُ نَقَلْنَاكَ مِنْ وَلَاءِ ثَقِيفٍ إِلَى قُرَيْشٍ، وَمِنَ الْقَلَمِ إِلَى الْمَنَابِرِ، وَمِنْ زِيَادِ بْنِ عُبَيْدٍ إِلَى حَرْبِ بْنِ أُمَيَّةَ. فَقَالَ لَهُ مُعَاوِيَةُ: اجْلِسْ فِدَاكَ أَبِي وَأُمِّي. وَعَنْ عَطَاءِ بْنِ السَّائِبِ وَغَيْرِهِ قَالَ: غَضِبَ مُعَاوِيَةُ عَلَى ابْنِهِ يَزِيدَ فَهَجَرَهُ، فَقَالَ لَهُ الْأَحْنَفُ بْنُ قَيْسٍ: يَا أَمِيرَ الْمُؤْمِنِينَ، أَوْلَادُنَا ثِمَارُ قُلُوبِنَا، وَعِمَادُ ظُهُورِنَا، وَنَحْنُ لَهُمْ سَمَاءٌ ظَلِيلَةٌ وَأَرْضٌ ذَلِيلَةٌ، إِنْ غَضِبُوا فَأَرْضِهِمْ، وَإِنْ طَلَبُوا فَأَعْطِهِمْ، وَلَا تَكُنْ عَلَيْهِمْ ثِقْلًا فَيَمَلُّوا حَيَاتَكَ وَيَتَمَنَّوْا مَوْتَكَ. فَقَالَ مُعَاوِيَةُ: لِلَّهِ دَرُّكَ يَا أَبَا بَحْرٍ، يَا غُلَامُ، ائْتِ يَزِيدَ فَأَقْرِئْهُ مِنِّي السَّلَامَ، وَقُلْ لَهُ: إِنَّ أَمِيرَ الْمُؤْمِنِينَ قَدْ أَمَرَ لَكَ بِمِائَةِ أَلْفِ دِرْهَمٍ، وَمِائَةِ ثَوْبٍ. فَقَالَ يَزِيدُ: مِنْ عِنْدِ أَمِيرِ الْمُؤْمِنِينَ ؟ فَقَالَ: الْأَحْنَفُ. فَقَالَ يَزِيدُ: لَا جَرَمَ، لَأُقَاسِمَنَّهُ. فَبَعَثَ إِلَى الْأَحْنَفِ بِخَمْسِينَ أَلْفًا وَخَمْسِينَ ثَوْبًا. وَقَالَ الطَّبَرَانِيُّ بسنده قَالَ: كَانَ يَزِيدُ فِي حَدَاثَتِهِ صَاحِبَ شَرَابٍ يَأْخُذُ مَأْخَذَ الْأَحْدَاثِ، فَأَحَسَّ مُعَاوِيَةُ بِذَلِكَ، فَأَحَبَّ أَنْ يَعِظَهُ فِي رِفْقٍ، فَقَالَ: يَا بُنَيَّ، مَا أَقْدَرَكَ عَلَى أَنْ تَصِيرَ إِلَى حَاجَتِكَ مِنْ غَيْرِ تَهَتُّكٍ يَذْهَبُ بِمُرُوءَتِكَ وَقَدْرِكَ. ثُمَّ قَالَ: يَا بُنَيَّ إِنِّي مُنْشِدُكَ أَبْيَاتًا، فَتَأَدَّبْ بِهَا وَاحْفَظْهَا. فَأَنْشَدَهُ: انْصَبْ نَهَارًا فِي طِلَابِ الْعُلَا وَاصْبِرْ عَلَى هَجْرِ الْحَبِيبِ الْقَرِيبِ حَتَّى إِذَا اللَّيْلُ أَتَى بِالدُّجَى وَاكْتَحَلَتْ بِالْغُمْضِ عَيْنُ الرَّقِيبِ فَبَاشِرِ اللَّيْلَ بِمَا تَشْتَهِي فَإِنَّمَا اللَّيْلُ نَهَارُ الْأَرِيبِ كَمْ فَاسِقٍ تَحْسَبُهُ نَاسِكًا قَدْ بَاشَرَ اللَّيْلَ بِأَمْرٍ عَجِيبٍ غَطَّى عَلَيْهِ اللَّيْلُ أَسْتَارَهُ فَبَاتَ فِي أَمْنٍ وَعَيْشٍ خَصِيبٍ وَلَذَّةُ الْأَحْمَقِ مَكْشُوفَةٌ يَشْفَى بِهَا كُلُّ عَدُوٍّ غَرِيبِ قُلْتُ: وَهَذَا كَمَا جَاءَ فِي الْحَدِيثِ: " مَنِ ابْتُلِيَ بِشَيْءٍ مِنْ هَذِهِ الْقَاذُورَاتِ فَلْيَسْتَتِرْ بِسِتْرِ اللَّهِ عَزَّ وَجَلَّ ". وَرَوَى الْوَاقِدِيُّ وَالْمَدَائِنِيُّ أَنَّ عَبْدَ اللَّهِ بْنَ عَبَّاسٍ وَفَدَ إِلَى مُعَاوِيَةَ، فَأَمَرَ مُعَاوِيَةُ ابْنَهُ يَزِيدَ أَنْ يَأْتِيَهُ فَيُعَزِّيَهُ فِي الْحَسَنِ بْنِ عَلِيٍّ فَلَمَّا دَخَلَ عَلَى ابْنِ عَبَّاسٍ رَحَّبَ بِهِ وَأَكْرَمَهُ، وَجَلَسَ بَيْنَ يَدَيْهِ، فَأَرَادَ ابْنُ عَبَّاسٍ أَنْ يَرْفَعَ مَجْلِسَهُ، فَأَبَى وَقَالَ: إِنَّمَا أَجْلِسُ مَجْلِسَ الْمُعَزِّي لَا الْمُهَنِّي. ثُمَّ ذَكَرَ الْحَسَنَ، فَقَالَ: رَحِمَ اللَّهُ أَبَا مُحَمَّدٍ أَوْسَعَ الرَّحْمَةِ وَأَفْسَحَهَا، وَأَعْظَمَ اللَّهُ أَجْرَكَ وَأَحْسَنَ عَزَاءَكَ، وَعَوَّضَكَ مِنْ مُصَابِكَ مَا هُوَ خَيْرٌ لَكَ ثَوَابًا وَخَيْرٌ عُقْبَى. فَلَمَّا نَهَضَ يَزِيدُ مِنْ عِنْدِهِ قَالَ ابْنُ عَبَّاسٍ: إِذَا ذَهَبَ بَنُو حَرْبٍ ذَهَبَ حُلَمَاءُ النَّاسِ. ثُمَّ أَنْشَدَ مُتَمَثِّلًا: مَغَاضٍ عَنِ الْعَوْرَاءِ لَا يَنْطِقُونَهَا وَأَهْلُ وِرَاثَاتِ الْحُلُومِ الْأَوَائِلِ وَقَالَ عُمَرُ بْنُ سُبَيْنَةَ: حَجَّ يَزِيدُ فِي حَيَاةِ أَبِيهِ، فَلَمَّا بَلَغَ الْمَدِينَةَ جَلَسَ عَلَى شَرَابٍ لَهُ، فَاسْتَأْذَنَ عَلَيْهِ ابْنُ عَبَّاسٍ وَالْحُسَيْنُ، فَقِيلَ لَهُ: إِنَّ ابْنَ عَبَّاسٍ إِنْ وَجَدَ رِيحَ الشَّرَابِ ( عَرَفَهُ، فَحَجَبَهُ وَأَذِنَ لِلْحُسَيْنِ، فَلَمَّا دَخَلَ وَجَدَ رَائِحَةَ الشَّرَابِ ) مَعَ الطِّيبِ فَقَالَ: لِلَّهِ دَرُّ طِيبِكَ مَا أَطْيَبَهُ ! فَمَا هَذَا ؟ قَالَ: هُوَ طِيبٌ يُصْنَعُ بِالشَّامِ، ثُمَّ دَعَا بِقَدَحٍ فَشَرِبَهُ، ثُمَّ دَعَا بِآخِرٍ فَقَالَ: اسْقِ أَبَا عَبْدِ اللَّهِ. فَقَالَ لَهُ الْحُسَيْنُ: عَلَيْكَ شَرَابَكَ أَيُّهَا الْمَرْءُ لَا عَيْنَ عَلَيْكَ مِنِّي، فَقَالَ يَزِيدُ: أَلَا يَا صَاحِ لِلْعَجَبْ دَعْوَتُكَ وَلَمْ تُجِبْ إِلَى الْفَتَيَاتِ وَالشَّهَوَاتِ وَالصَّهْبَاءِ وَالطَّرَبْ بَاطِيَةٌ مُكَلَّلَهْ عَلَيْهَا سَادَةُ الْعَرَبْ وَفِيهِنَّ الَّتِي تَبِلَتْ فُؤَادَكَ ثُمَّ لَمْ تَثِبْ فَنَهَضَ الْحُسَيْنُ وَقَالَ: بَلْ فُؤَادُكَ يَا ابْنَ مُعَاوِيَةَ تَبِلَتْ. وَقَالَ شَفِيقُ بْنُ سَلَمَةَ: لَمَّا قُتِلَ الْحُسَيْنُ ثَارَ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ فَدَعَا ابْنَ عَبَّاسٍ إِلَى بَيْعَتِهِ، فَامْتَنَعَ وَظَنَّ يَزِيدُ أَنَّ امْتِنَاعَهُ تَمَسُّكٌ مِنْهُ بِبَيْعَتِهِ، فَكَتَبَ إِلَيْهِ: أَمَّا بَعْدُ فَقَدْ بَلَغَنِي أَنَّ الْمُلْحِدَ ابْنَ الزُّبَيْرِ دَعَاكَ إِلَى بَيْعَتِهِ وَأَنَّكَ اعْتَصَمْتَ بِبَيْعَتِنَا وَفَاءً مِنْكَ لَنَا، فَجَزَاكَ اللَّهُ مِنْ ذِي رَحِمٍ خَيْرَ مَا يَجْزِي الْوَاصِلِينَ لِأَرْحَامِهِمُ الْمُوفِينَ بِعُهُودِهِمْ، فَمَا أَنْسَ مِنَ الْأَشْيَاءِ فَلَسْتُ بِنَاسٍ بِرَّكَ وَتَعْجِيلَ صِلَتِكَ بِالَّذِي أَنْتَ لَهُ أَهْلٌ، فَانْظُرْ مَنْ طَلَعَ عَلَيْكَ مِنَ الْآفَاقِ مِمَّنْ سَحَرَهُمُ ابْنُ الزُّبَيْرِ بِلِسَانِهِ فَأَعْلِمْهُمْ بِحَالِهِ فَإِنَّهُمْ مِنْكَ أَسْمَعُ النَّاسِ وَلَكَ أَطْوَعُ مِنْهُمْ لِلْمُحِلِّ. فَكَتَبَ إِلَيْهِ ابْنُ عَبَّاسٍ: أَمَّا بَعْدُ فَقَدْ جَاءَنِي كِتَابُكَ، فَأَمَّا تَرْكِي بَيْعَةَ ابْنِ الزُّبَيْرِ فَوَاللَّهِ مَا أَرْجُو بِذَلِكَ بِرَّكَ وَلَا حَمْدَكَ، وَلَكِنَّ اللَّهَ بِالَّذِي أَنْوِي عَلِيمٌ، وَزَعَمْتَ أَنَّكَ لَسْتَ بِنَاسٍ بِرِّي، فَاحْبِسْ أَيُّهَا الْإِنْسَانُ بِرَّكَ عَنِّي فَإِنِّي حَابِسٌ عَنْكَ بِرِّي، وَسَأَلْتَ أَنْ أُحَبِّبَ النَّاسَ إِلَيْكَ وَأُبَغِّضَهُمْ وَأُخَذِّلَهُمْ لِابْنِ الزُّبَيْرِ، فَلَا وَلَا سُرُورَ وَلَا كَرَامَةَ، كَيْفَ وَقَدْ قَتَلْتَ حُسَيْنًا وَفِتْيَانَ عَبْدِ الْمُطَّلِبِ مَصَابِيحَ الْهُدَى وَنُجُومَ الْأَعْلَامِ غَادَرَتْهُمْ خُيُولُكَ بِأَمْرِكَ فِي صَعِيدٍ وَاحِدٍ مُرَمَّلِينَ بِالدِّمَاءِ، مَسْلُوبِينَ بِالْعَرَاءِ، ( مَقْتُولِينَ بِالظِّمَاءِ، لَا مُكَفَّنِينَ وَلَا مُوَسَّدِينَ )، تَسْفِي عَلَيْهِمُ الرِّيَاحُ، وَيَنْشَى بِهِمْ عَرْجُ الْبِطَاحِ، حَتَّى أَتَاحَ اللَّهُ بِقَوْمٍ لَمْ يُشْرَكُوا فِي دِمَائِهِمْ كَفَّنُوهُمْ وَأَجَنُّوهُمْ، وَبِي وَبِهِمْ لَوْ عَزَزْتَ وَجَلَسْتَ مَجْلِسَكَ الَّذِي جَلَسْتَ، فَمَا أَنَسَ مِنَ الْأَشْيَاءِ فَلَسْتُ بِنَاسٍ اطِّرَادَكَ حُسَيْنًا مِنْ حَرَمِ رَسُولِ اللَّهِ ﷺ إِلَى حَرَمِ اللَّهِ، وَتَسْيِيرَكَ الْخُيُولَ إِلَيْهِ، فَمَا زِلْتَ بِذَلِكَ حَتَّى أَشْخَصْتَهُ إِلَى الْعِرَاقِ، فَخَرَجَ خَائِفًا يَتَرَقَّبُ، فَنَزَلَتْ بِهِ خَيْلُكَ عَدَاوَةً مِنْكَ لِلَّهِ وَلِرَسُولِهِ وَلِأَهْلِ بَيْتِهِ الَّذِينَ أَذْهَبَ اللَّهُ عَنْهُمُ الرِّجْسَ وَطَهَّرَهُمْ تَطْهِيرًا، فَطَلَبَ إِلَيْكُمُ الْمُوَادَعَةَ وَسَأَلَكُمُ الرَّجْعَةَ، فَاغْتَنَمْتُمْ قِلَّةَ أَنْصَارِهِ وَاسْتِئْصَالَ أَهْلِ بَيْتِهِ وَتَعَاوَنْتُمْ عَلَيْهِ كَأَنَّكُمْ قَتَلْتُمْ أَهْلَ بَيْتٍ مِنَ الشِّرْكِ وَالْكُفْرِ، فَلَا شَيْءَ أَعْجَبُ عِنْدِي مِنْ طِلَبْتِكَ وُدِّي وَقَدْ قَتَلْتَ وَلَدَ أَبِي وَسَيْفُكَ يَقْطُرُ مِنْ دَمِيَ وَأَنْتَ أَحَدُ ثَأْرِي وَلَا يُعْجِبُكَ أَنْ ظَفِرْتَ بِنَا الْيَوْمَ فَلَنَظْفَرَنَّ بِكَ يَوْمًا، وَالسَّلَامُ. ( قَالَ الشَّرِيفُ أَبُو يَعْلَى حَمْزَةُ بْنُ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ جَعْفَرٍ الْعَلَوِيُّ، وَقَدْ جَرَى عِنْدَهُ ذِكْرُ يَزِيدَ: أَنَا لَا أُكَفِّرُ يَزِيدَ لِقَوْلِ رَسُولِ اللَّهِ ﷺ: إِنِّي سَأَلْتُ اللَّهَ أَنْ لَا يُسَلِّطَ عَلَى بَنِيَّ أَحَدًا مِنْ غَيْرِهِمْ، فَأَعْطَانِي ذَلِكَ ). يزيد بن معاوية أول من غزا القسطنطينية وَقَدْ كَانَ يَزِيدُ أَوَّلُ مَنْ غَزَا مَدِينَةَ قُسْطَنْطِينِيَّةَ فِي سَنَةِ تِسْعٍ وَأَرْبَعِينَ، فِي قَوْلِ يَعْقُوبَ بْنِ سُفْيَانَ. وَقَالَ خَلِيفَةُ بْنُ خَيَّاطٍ: سَنَةَ خَمْسِينَ. ثُمَّ حَجَّ بِالنَّاسِ فِي هَذِهِ السَّنَةِ بَعْدَ مَرْجِعِهِ مِنْ أَرْضِ الرُّومِ. وَقَدْ ثَبَتَ فِي الصَّحِيحِ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: أَوَّلُ جَيْشٍ يَغْزُو مَدِينَةَ قَيْصَرَ مَغْفُورٌ لَهُمْ. وَهُوَ الْجَيْشُ الثَّانِي الَّذِينَ رَآهُمْ رَسُولُ اللَّهِ ﷺ فِي مَنَامِهِ عِنْدَ أُمِّ حَرَامٍ بِنْتِ مِلْحَانَ، مِثْلَ الْمُلُوكِ عَلَى الْأَسِرَّةِ، فَقَالَتْ: ادْعُ اللَّهَ أَنْ يَجْعَلَنِي مِنْهُمْ. فَقَالَ: " أَنْتِ مِنَ الْأَوَّلِينَ " يَعْنِي مِنَ الْجَيْشِ الْأَوَّلِ الَّذِينَ رَآهُمْ رَسُولُ اللَّهِ ﷺ مِثْلَ الْمُلُوكِ عَلَى الْأَسِرَّةِ، يَرْكَبُونَ ثَبَجَ الْبَحْرِ، فَكَانَ أَمِيرَ الْأُولَى أَبُوهُ مُعَاوِيَةُ. حِينَ غَزَا قُبْرُسَ، فَفَتَحَهَا فِي سَنَةِ سَبْعٍ وَعِشْرِينَ أَيَّامَ عُثْمَانَ بْنِ عَفَّانَ، وَكَانَتْ مَعَهُمْ أُمُّ حَرَامٍ، فَمَاتَتَ هُنَالِكَ بِقُبْرُسَ، ثُمَّ كَانَ أَمِيرَ الْجَيْشِ الثَّانِي ابْنُهُ يَزِيدُ بْنُ مُعَاوِيَةَ، وَلَمْ تُدْرِكْ أُمُّ حَرَامٍ جَيْشَ يَزِيدَ هَذَا. وَذَلِكَ مِنْ أَكْبَرِ دَلَائِلَ النُّبُوَّةِ. كَمَا تَقَدَّمَ بَيَانُهُ. وَقَدْ أَوْرَدَ الْحَافِظُ ابْنُ عَسَاكِرَ هَاهُنَا الْحَدِيثَ الَّذِي رَوَاهُ مُحَاضِرٌ بسنده عَنْ عَبْدِ اللَّهِ، أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: " خَيْرُ النَّاسِ قَرْنِي، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ الَّذِينَ يَلُونَهُمْ ". وعَنْ زُرَارَةَ بْنِ أَوْفَى قَالَ: الْقَرْنُ عِشْرُونَ وَمِائَةُ سَنَةٍ، فَبُعِثَ رَسُولُ اللَّهِ ﷺ فِي قَرْنٍ فَكَانَ آخِرَهُ مَوْتُ يَزِيدَ بْنِ مُعَاوِيَةَ. قَالَ أَبُو بَكْرِ بْنُ عَيَّاشٍ: ثُمَّ حَجَّ بِالنَّاسِ يَزِيدُ بْنُ مُعَاوِيَةَ فِي سَنَةِ إِحْدَى وَخَمْسِينَ وَثِنْتَيْنِ وَخَمْسِينَ وَثَلَاثٍ وَخَمْسِينَ. وَقَالَ ابْنُ أَبِي الدُّنْيَا بسنده أَنَّ مُعَاوِيَةَ قَالَ لِيَزِيدَ ابْنِهِ: كَيْفَ تُرَاكَ فَاعِلًا إِنْ وُلِّيتَ ؟ قَالَ: يُمْتِعُ اللَّهُ بِكَ. قَالَ: لَتُخْبِرَنِّي. قَالَ: كُنْتُ وَاللَّهِ يَا أَبَهْ عَامِلًا فِيهِمْ عَمَلَ عُمَرِ بْنِ الْخَطَّابِ. فَقَالَ مُعَاوِيَةُ: سُبْحَانَ اللَّهِ ! يَا سُبْحَانَ اللَّهِ ! ! وَاللَّهِ يَا بُنَيَّ لَقَدْ جَهَدْتُ عَلَى سِيرَةِ عُثْمَانَ بْنِ عَفَّانَ، فَمَا أَطَقْتُهَا. وصية معاوية ليزيد وَقَالَ الْوَاقِدِيُّ بسنده عَنْ مَرْوَانَ بْنِ أَبِي سَعِيدِ بْنِ الْمُعَلَّى قَالَ: قَالَ مُعَاوِيَةُ لِيَزِيدَ وَهُوَ يُوصِيهِ عِنْدَ الْمَوْتِ: يَا يَزِيدُ، اتَّقِ اللَّهَ فَقَدْ وَطَّأْتُ لَكَ هَذَا الْأَمْرَ، وَوُلِّيتَ مِنْ ذَلِكَ مَا وُلِّيتَ، فَإِنْ يَكُ خَيْرًا فَأَنَا أَسْعَدُ بِهِ، وَإِنْ كَانَ غَيْرَ ذَلِكَ شَقِيتَ بِهِ، فَارْفُقْ بِالنَّاسِ، وَأَغْمِضْ عَمَّا بَلَغَكَ مِنْ قَوْلٍ تُؤْذَى بِهِ وَتُنْتَقَصُ بِهِ، وَطَأْ عَلَيْهِ يَهْنِكَ عَيْشُكَ، وَتَصْلُحُ لَكَ رَعِيَّتُكَ، وَإِيَّاكَ وَالْمُنَاقَشَةَ وَحَمْلَ الْغَضَبِ، فَإِنَّكَ تُهْلِكُ نَفْسَكَ وَرَعِيَّتَكَ، وَإِيَّاكَ وَجَفْوَةَ أَهْلِ الشَّرَفِ، وَاسْتِهَانَتَهُمْ، وَالتَّكَبُّرَ عَلَيْهِمْ، لِنْ لَهُمْ لِينًا بِحَيْثُ لَا يَرَوْنَ مِنْكَ ضَعْفًا وَلَا خَوَرًا، وَأَوْطِئْهُمْ فِرَاشَكَ، وَقَرِّبْهُمْ إِلَيْكَ، وَأَدْنِهِمْ مِنْكَ، فَإِنَّهُمْ يَعْلَمُونَ لَكَ حَقَّكَ، وَلَا تُهِنْهُمْ وَلَا تَسْتَخِفَّ بِحَقِّهِمْ فَيُهِينُوكَ وَيَسْتَخِفُّوا بِحَقِّكَ وَيَقَعُوا فِيكَ، فَإِذَا أَرَدْتَ أَمْرًا فَادْعُ أَهْلَ السِّنِّ وَالتَّجْرِبَةِ مِنْ أَهْلِ الْخَيْرِ مِنَ الْمَشَايِخِ وَأَهْلِ التَّقْوَى، فَشَاوِرْهُمْ وَلَا تُخَالِفْهُمْ، وَإِيَّاكَ وَالِاسْتِبْدَادَ بِرَأْيِكَ ; فَإِنَّ الرَّأْيَ لَيْسَ فِي صَدْرٍ وَاحِدٍ، وَصَدِّقْ مَنْ أَشَارَ عَلَيْكَ إِذَا حَمَلَكَ عَلَى مَا تَعْرِفُ، ثُمَّ أَطِعْهُ فِيمَا أَشَارَ بِهِ، وَاخْزُنْ ذَلِكَ عَنْ نِسَائِكَ وَخَدَمِكَ، وَشَمِّرْ إِزَارَكَ، وَتَعَاهَدْ جُنْدَكَ، وَأَصْلِحْ نَفْسَكَ يَصْلُحْ لَكَ النَّاسُ، لَا تَدَعْ لَهُمْ فِيكَ مَقَالًا ; فَإِنَّ النَّاسَ نُزَّاعٌ إِلَى الشَّرِّ، وَاحْضُرِ الصَّلَاةَ، فَإِنَّكَ إِذَا فَعَلْتَ مَا أُوصِيكَ بِهِ عَرَفَ النَّاسُ لَكَ حَقَّكَ، وَعَظُمَتْ مَمْلَكَتُكَ، وَعَظُمَتْ فِي أَعْيُنِ النَّاسِ، وَاعْرِفْ شَرَفَ أَهْلِ الْمَدِينَةِ وَمَكَّةَ ; فَإِنَّهُمْ أَصْلُكَ وَعَشِيرَتُكَ، وَاحْفَظْ لِأَهْلِ الشَّامِ شَرَفَهُمْ ; فَإِنَّهُمْ أَنْصَارُكَ وَحُمَاتُكَ وَجُنْدُكَ الَّذِينَ بِهِمْ تَصُولُ، وَتَنْتَصِرُ عَلَى أَعْدَائِكَ، وَتَصِلُ إِلَى أَهْلِ طَاعَتِكَ، وَاكْتُبْ إِلَى أَهْلِ الْأَمْصَارِ بِكِتَابٍ تَعِدُهُمْ فِيهِ مِنْكَ الْمَعْرُوفَ ; فَإِنَّ ذَلِكَ يُنَشِّطُ آمَالُهُمْ، وَإِنْ وَفَدَ عَلَيْكَ وَافِدٌ مِنَ الْكُوَرِ كُلِّهَا فَأَحْسِنْ إِلَيْهِمْ وَأَكْرِمْهُمْ ; فَإِنَّهُمْ لِمَنْ وَرَاءَهُمْ، وَلَا تَسْمَعَنَّ قَوْلَ قَاذِفٍ وَلَا مَاحِلٍ ; فَإِنِّي رَأَيْتُهُمْ وُزَرَاءَ سُوءٍ. وَمِنْ وَجْهٍ آخَرَ أَنَّ مُعَاوِيَةَ قَالَ لِيَزِيدَ: إِنَّ لِي خَلِيلًا مِنْ أَهْلِ الْمَدِينَةِ فَأَكْرِمْهُ. قَالَ: وَمَنْ هُوَ ؟ قَالَ: عَبْدُ اللَّهِ بْنُ جَعْفَرٍ فَلَمَّا وَفَدَ بَعْدَ مَوْتِ مُعَاوِيَةَ عَلَى يَزِيدَ أَضْعَفَ جَائِزَتَهُ الَّتِي كَانَ مُعَاوِيَةُ يُعْطِيهِ إِيَّاهَا، وَكَانَتْ جَائِزَتُهُ عَلَى مُعَاوِيَةَ سِتَّمِائَةِ أَلْفٍ، فَأَعْطَاهُ يَزِيدُ أَلْفَ أَلْفٍ، فَقَالَ لَهُ: بِأَبِي أَنْتَ وَأُمِّي. فَأَعْطَاهُ أَلْفَ أَلْفٍ أُخْرَى. فَقَالَ لَهُ ابْنُ جَعْفَرٍ: وَاللَّهِ لَا أَجْمَعُ أَبَوَيَّ لِأَحَدٍ بَعْدَكَ. وَلَمَّا خَرَجَ ابْنُ جَعْفَرٍ مِنْ عِنْدِ يَزِيدَ - وَقَدْ أَعْطَاهُ أَلْفَيْ أَلْفٍ - رَأْي عَلَى بَابِ يَزِيدَ بَخَاتِيَّ مُبَرِّكَاتٍ، قَدْ قَدِمَ عَلَيْهَا هَدِيَّةٌ مِنْ خُرَاسَانَ، فَرَجَعَ عَبْدُ اللَّهِ بْنُ جَعْفَرٍ إِلَى يَزِيدَ، فَسَأَلَهُ مِنْهَا ثَلَاثَ بَخَاتِيَّ لِيَرْكَبَ عَلَيْهَا إِلَى الْحَجِّ وَالْعُمْرَةِ، وَإِذَا وَفَدَ إِلَى الشَّامِ عَلَى يَزِيدَ. فَقَالَ يَزِيدُ لِلْحَاجِبِ: مَا هَذِهِ الْبَخَاتِيُّ الَّتِي عَلَى الْبَابِ ؟ - وَلَمْ يَكُنْ شَعَرَ بِهَا - فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، هَذِهِ أَرْبَعُمِائَةِ بُخْتِيَّةٍ جَاءَتْنَا مِنْ خُرَاسَانَ تَحْمِلُ أَنْوَاعَ الْأَلْطَافِ - وَكَانَ عَلَيْهَا أَنْوَاعٌ مِنَ الْأَمْوَالِ كُلِّهَا - فَقَالَ: اصْرِفْهَا إِلَى أَبِي جَعْفَرٍ بِمَا عَلَيْهَا. فَكَانَ عَبْدُ اللَّهِ بْنُ جَعْفَرٍ يَقُولُ: أَتَلُومُونَنِي عَلَى حُسْنِ الرَّأْيِ فِي هَذَا ؟ ! يَعْنِي يَزِيدَ. خصال يزيد وَقَدْ كَانَ يَزِيدُ فِيهِ خِصَالٌ مَحْمُودَةٌ مِنَ الْكَرَمِ وَالْحِلْمِ وَالْفَصَاحَةِ وَالشِّعْرِ وَالشَّجَاعَةِ وَحُسْنِ الرَّأْيِ فِي الْمُلْكِ، وَكَانَ ذَا جَمَالٍ، حَسَنَ الْمُعَاشَرَةِ وَكَانَ فِيهِ أَيْضًا إِقْبَالٌ عَلَى الشَّهَوَاتِ وَتَرْكُ بَعْضِ الصَّلَوَاتِ فِي بَعْضِ الْأَوْقَاتِ. وَقَدْ قَالَ الْإِمَامُ أَحْمَدُ: بسنده أَنَّ الْوَلِيدَ بْنَ قَيْسٍ حَدَّثَهُ، أَنَّهُ سَمِعَ أَبَا سَعِيدٍ الْخُدْرِيَّ يَقُولُ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: " يَكُونُ خَلْفٌ مِنْ بَعْدِ سِتِّينَ سَنَةً أَضَاعُوا الصَّلَاةَ وَاتَّبَعُوا الشَّهَوَاتِ، فَسَوْفَ يَلْقَوْنَ غَيًّا، ثُمَّ يَكُونُ خَلْفٌ يَقْرَءُونَ الْقُرْآنَ لَا يُجَاوِزُ تَرَاقِيَهُمْ، وَيَقْرَأُ الْقُرْآنَ ثَلَاثَةٌ ; مُؤْمِنٌ وَمَنَافِقٌ وَفَاجِرٌ ". قَالَ بَشِيرٌ: فَقُلْتُ لِلْوَلِيدِ: مَا هَؤُلَاءِ الثَّلَاثَةُ ؟ قَالَ: الْمَنَافقُ كَافِرٌ بِهِ، وَالْفَاجِرُ يَتَأَكَّلُ بِهِ، وَالْمُؤْمِنُ يُؤْمِنُ بِهِ. وَقَالَ الْحَافِظُ أَبُو يَعْلَى بسنده سَمِعْتُ أَبَا صَالِحٍ، سَمِعْتُ أَبَا هُرَيْرَةَ يَقُولُ: قَالَ رَسُولُ اللَّهِ ﷺ: " تَعَوَّذُوا بِاللَّهِ مِنْ سَنَةِ سَبْعِينَ، وَمِنْ إِمَارَةِ الصِّبْيَانِ ". وَرَوَى الزُّبَيْرُ بْنُ بَكَّارٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَعِيدِ بْنِ زَيْدِ بْنِ عَمْرِو بْنِ نُفَيْلٍ، أَنَّهُ قَالَ فِي يَزِيدَ بْنِ مُعَاوِيَةَ: لَسْتَ مِنَّا وَلَيْسَ خَالُكَ مِنَّا يَا مُضَيِّعَ الصَّلَاةِ لِلشَّهَوَاتِ قَالَ: وَزَعَمَ بَعْضُ النَّاسِ أَنَّ هَذَا الشِّعْرَ لِمُوسَى بْنِ يَسَارٍ، وَيُعْرَفُ بِمُوسَى شَهَوَاتٍ. وَرُوِيَ عَنْ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ، أَنَّهُ سَمِعَ جَارِيَةً لَهُ تُغَنِّي بِهَذَا الْبَيْتِ فَضَرَبَهَا، وَقَالَ: قُولِي: أَنْتَ مِنَّا وَلَيْسَ خَالُكَ مِنَّا يَا مُضَيِّعَ الصَّلَاةِ لِلشَّهَوَاتِ وَقَالَ الْحَافِظُ أَبُو يَعْلَى بسنده عَنْ أَبِي عُبَيْدَةَ، أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: " لَا يَزَالُ هَذَا الْأَمْرُ قَائِمًا بِالْقِسْطِ حَتَّى يَثْلَمَهُ رَجُلٌ مِنْ بَنِي أُمَيَّةَ ". وعن أَبِي عُبَيْدَةَ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: " لَا يَزَالُ أَمْرُ أُمَّتِي قَائِمًا بِالْقِسْطِ حَتَّى يَثْلَمَهُ رَجُلٌ مِنْ بَنِي أُمَيَّةَ يُقَالُ لَهُ: يَزِيدُ ". وَهَذَا مُنْقَطِعٌ بَيْنَ مَكْحُولٍ وَأَبِي عُبَيْدَةَ، بَلْ مُعْضَلٌ. وَقَدْ أَوْرَدَ ابْنُ عَسَاكِرَ أَحَادِيثَ فِي ذَمِّ يَزِيدَ بْنِ مُعَاوِيَةَ، كُلُّهَا مَوْضُوعَةٌ، لَا يَصِحُّ شَيْءٌ مِنْهَا وَقَالَ الْحَسَنُ بْنُ أَبِي الْحَسَنِ: مَا أَفْسَدَ أَمْرَ النَّاسِ إِلَّا اثَنَانِ ; عَمْرُو بْنُ الْعَاصِ يَوْمَ أَشَارَ عَلَى مُعَاوِيَةَ بِرَفْعِ الْمَصَاحِفِ يَوْمَ صِفِّينَ، فَحُمِلَتْ عَلَى رُءُوسِ الْأَسِنَّةِ، فَحَكَمَ الْخَوَارِجُ، وَقَالُوا: لَا حُكْمَ إِلَّا لِلَّهِ. فَلَا يَزَالُ هَذَا التَّحْكِيمُ إِلَى يَوْمِ الْقِيَامَةِ، وَالْآخَرُ الْمُغِيرَةُ بْنُ شُعْبَةَ ; فَإِنَّهُ كَانَ عَامِلَ مُعَاوِيَةَ عَلَى الْكُوفَةِ فَكَتَبَ إِلَيْهِ مُعَاوِيَةُ يَقُولُ: إِذَا قَرَأْتَ كِتَابِي فَأَقْبِلْ مَعْزُولًا. فَأَبْطَأَ عَلَى مُعَاوِيَةَ فِي الْقُدُومِ، فَلَمَّا قَدِمَ عَلَيْهِ قَالَ لَهُ مُعَاوِيَةُ: مَا أَبْطَأَكَ عَنِّي ؟ قَالَ: أَمْرٌ كُنْتُ أُوَطِّئُهُ وَأُهَيِّئُهُ. قَالَ: وَمَا هُوَ ؟ قَالَ: الْبَيْعَةُ لِيَزِيدَ مِنْ بَعْدِكَ. قَالَ: وَقَدْ فَعَلْتَ ذَلِكَ ؟ قَالَ: نَعَمْ. فَقَالَ: ارْجِعْ إِلَى عَمَلِكَ. فَلَمَّا خَرَجَ الْمُغِيرَةُ مِنْ عِنْدِهِ، قَالَ لَهُ أَصْحَابُهُ: مَا وَرَاءَكَ ؟ قَالَ: وَضَعْتُ رِجْلَ مُعَاوِيَةَ فِي غَرْزِ غَيٍّ لَا يَزَالُ فِيهِ إِلَى يَوْمِ الْقِيَامَةِ. قَالَ الْحَسَنُ: فَمِنْ أَجْلِ ذَلِكَ بَايَعَ هَؤُلَاءِ أَبْنَاءَهُمْ، وَلَوْلَا ذَلِكَ لَكَانَتْ شُورَى بَيْنَ الْمُسْلِمِينَ إِلَى يَوْمِ الْقِيَامَةِ. وَقِيلَ: إِنَّ مُعَاوِيَةَ قِيلَ لَهُ: نَنْشُدُكَ اللَّهَ فِيمَنْ نَسْتَخْلِفُ عَلَى الْمُسْلِمِينَ فَقَالَ: لَمْ يَبْقَ إِلَّا ابْنِي وَأَبْنَاؤُهُمْ وَابْنِي أَحَقُّ. وعَنِ الْمُسْتَظِلِّ قَالَ: سَمِعْتُ عُمَرَ بْنَ الْخَطَّابِ يَقُولُ: قَدْ عَلِمْتُ وَرَبِّ الْكَعْبةِ مَتَى تَهْلِكُ الْعَرَبُ ; إِذَا سَاسَهُمْ مَنْ لَمْ يُدْرِكِ الْجَاهِلِيَّةَ وَلَمْ يَكُنْ لَهُ قَدَمٌ فِي الْإِسْلَامِ. قُلْتُ: يَزِيدُ بْنُ مُعَاوِيَةَ أَكْثَرُ مَا نُقِمَ عَلَيْهِ فِي عَمَلِهِ شُرْبُ الْخَمْرِ وَإِتْيَانُ بَعْضِ الْفَوَاحِشِ. يزيد وقتل الحسين فَأَمَّا قَتْلُ الْحُسَيْنِ فَإِنَّهُ - كَمَا قَالَ جَدُّهُ أَبُو سُفْيَانَ يَوْمَ أُحُدٍ - لَمْ يَأْمُرْ بِذَلِكَ، وَلَمْ يَسُؤْهُ. وَقَدْ قَدَّمْنَا أَنَّهُ قَالَ: لَوْ كُنْتُ أَنَا لَمْ أَفْعَلْ مَعَهُ مَا فَعَلَهُ ابْنُ مَرْجَانَةَ. يَعْنِي عُبَيْدَ اللَّهِ بْنَ زِيَادٍ، وَقَالَ لِلرُّسُلِ الَّذِينَ جَاءُوا بِرَأْسِهِ: قَدْ كَانَ يَكْفِيكُمْ مِنَ الطَّاعَةِ دُونَ هَذَا. وَلَمْ يُعْطِهِمْ شَيْئًا، وَأَكْرَمَ آلَ بَيْتِ الْحُسَيْنِ، وَرَدَّ عَلَيْهِمْ جَمِيعَ مَا فُقِدَ لَهُمْ وَأَضْعَافَهُ، وَرَدَّهُمْ إِلَى الْمَدِينَةِ فِي تَجَمُّلٍ وَأُبَّهَةٍ عَظِيمَةٍ، وَقَدْ نَاحَ أَهْلُهُ فِي مَنْزِلِهِ عَلَى الْحُسَيْنِ مَعَ آلِهِ - حِينَ كَانُوا عِنْدَهُمْ - ثَلَاثَةَ أَيَّامٍ. وَقِيلَ: إِنَّ يَزِيدَ فَرِحَ بِقَتْلِ الْحُسَيْنِ أَوَّلَ مَا بَلَغَهُ، ثُمَّ نَدِمَ عَلَى ذَلِكَ. فَقَالَ أَبُو عُبَيْدَةَ مَعْمَرُ بْنُ الْمُثَنَّى: إِنَّ يُونُسَ بْنَ حَبِيبٍ الْجَرْمِيَّ حَدَّثَهُ قَالَ: لَمَّا قَتَلَ ابْنُ زِيَادٍ الْحُسَيْنَ وَبَنِي أَبِيهِ، بَعَثَ بِرُءُوسِهِمْ إِلَى يَزِيدَ، فَسُرَّ بِقَتْلِهِمْ أَوَّلًا، وَحَسُنَتْ بِذَلِكَ مَنْزِلَةُ ابْنِ زِيَادٍ عِنْدَهُ، ثُمَّ لَمْ يَلْبَثْ إِلَّا قَلِيلًا حَتَّى نَدِمَ، فَكَانَ يَقُولُ: وَمَا كَانَ عَلَيَّ لَوِ احْتَمَلْتُ الْأَذَى وَأَنْزَلْتُهُ فِي دَارِي وَحَكَّمْتُهُ فِيمَا يُرِيدُهُ، وَإِنْ كَانَ عَلَيَّ فِي ذَلِكَ وَكَفٌ وَوَهْنٌ فِي سُلْطَانِي ; حِفْظًا لِرَسُولِ اللَّهِ ﷺ، وَرِعَايَةً لِحَقِّهِ وَقَرَابَتِهِ. ثُمَّ يَقُولُ: لَعَنَ اللَّهُ ابْنَ مَرْجَانَةَ فَإِنَّهُ أَخْرَجَهُ وَاضْطَرَّهُ، وَقَدْ كَانَ سَأَلَهُ أَنْ يُخَلِّيَ سَبِيلَهُ أَوْ يَأْتِيَنِي أَوْ يَكُونَ بِثَغْرٍ مِنْ ثُغُورِ الْمُسْلِمِينَ حَتَّى يَتَوَفَّاهُ اللَّهُ تَعَالَى، فَلَمْ يَفْعَلْ، وَأَبَى عَلَيْهِ وَقَتَلَهُ، فَبَغَّضَنِي بِقَتْلِهِ إِلَى الْمُسْلِمِينَ، وَزَرَعَ لِي فِي قُلُوبِهِمُ الْعَدَاوَةَ، فَأَبْغَضَنِي الْبَرُّ وَالْفَاجِرُ بِمَا اسْتَعْظَمَ النَّاسُ مِنْ قَتْلِي حُسَيْنًا، مَا لِي وَلِابْنِ مَرْجَانَةَ، لَعَنَهُ اللَّهُ، وَغَضِبَ عَلَيْهِ. خروج أهل المدينة على يزيد ووقعة الحرة وَلَمَّا خَرَجَ أَهْلُ الْمَدِينَةِ عَنْ طَاعَتِهِ وَخَلَعُوهُ، وَوَلَّوْا عَلَيْهِمُ ابْنَ مُطِيعٍ وَابْنَ حَنْظَلَةَ لَمْ يَذْكُرُوا عَنْهُ - وَهُمْ أَشَدُّ النَّاسِ عَدَاوَةً لَهُ - إِلَّا مَا ذَكَرُوهُ عَنْهُ مِنْ شُرْبِهِ الْخَمْرَ وَإِتْيَانِهِ بَعْضَ الْقَاذُورَاتِ، لَمْ يَتَّهِمُوهُ بِزَنْدَقَةٍ كَمَا يَقْذِفُهُ بِذَلِكَ بَعْضُ الرَّوَافِضِ، بَلْ قَدْ كَانَ فَاسِقًا، وَالْفَاسِقُ لَا يَجُوزُ خَلْعُهُ ; لِمَا يُؤَدِّي ذَلِكَ إِلَيْهِ مِنَ الْفِتْنَةِ وَوُقُوعِ الْهَرْجِ، كَمَا وَقَعَ زَمَنَ الْحَرَّةِ، فَإِنَّهُ بَعَثَ إِلَيْهِمْ مَنْ يَرُدُّهُمْ إِلَى الطَّاعَةِ، وَأَنْظَرَهُمْ ثَلَاثَةَ أَيَّامٍ، فَلَمَّا لَمْ يَرْجِعُوا قَاتَلَهُمْ، وَقَدْ كَانَ فِي هَذَا كِفَايَةٌ، وَلَكِنَّهُ تَجَاوَزَ الْحَدَّ فِي أَمْرِهِ أَمِيرَ الْحَرْبِ أَنْ يُبِيحَ الْمَدِينَةَ ثَلَاثَةَ أَيَّامٍ، حَتَّى وَقَعَ بِسَبَبِ ذَلِكَ خَطَأٌ كَبِيرٌ وَفَسَادٌ عَرِيضٌ. وَقَدْ كَانَ عَبْدُ اللَّهِ بْنُ عُمَرَ بْنِ الْخَطَّابِ وَجَمَاعَاتُ أَهْلِ بَيْتِ النُّبُوَّةِ مِمَّنْ لَمْ يَنْقُضِ الْعَهْدَ، وَلَا بَايَعَ أَحَدًا بَعْدَ بَيْعَتِهِ لِيَزِيدَ كَمَا قَالَ الْإِمَامُ أَحْمَدُ بسنده عَنْ نَافِعٍ قَالَ: لَمَّا خَلَعَ النَّاسُ يَزِيدَ بْنَ مُعَاوِيَةَ جَمَعَ ابْنُ عُمَرَ بَنِيهِ وَأَهْلَهُ، ثُمَّ تَشَهَّدَ، ثُمَّ قَالَ: أَمَّا بَعْدُ، فَإِنَّا بَايَعْنَا هَذَا الرَّجُلَ عَلَى بَيْعِ اللَّهِ وَرَسُولِهِ، وَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: " إِنَّ الْغَادِرَ يُنْصَبُ لَهُ لِوَاءٌ يَوْمَ الْقِيَامَةِ يُقَالُ: هَذِهِ غَدْرَةُ فُلَانٍ ". وَإِنَّ مِنْ أَعْظَمِ الْغَدْرِ - إِلَّا أَنْ يَكُونَ الْإِشْرَاكَ بِاللَّهِ - أَنْ يُبَايِعَ رَجُلٌ رَجُلًا عَلَى بَيْعِ اللَّهِ وَرَسُولِهُ ثُمَّ يَنْكُثُ بَيْعَتَهُ، فَلَا يَخْلَعَنَّ أَحَدٌ مِنْكُمْ يَزِيدَ، وَلَا يُشْرِفَنَّ أَحَدٌ مِنْكُمْ فِي هَذَا الْأَمْرِ، فَيَكُونَ الصَّيْلَمُ بَيْنِي وَبَيْنَهُ. قَالَ: وَمَشَى عَبْدُ اللَّهِ بْنُ مُطِيعٍ وَأَصْحَابُهُ إِلَى مُحَمَّدِ ابْنِ الْحَنَفِيَّةِ فَأَرَادُوهُ عَلَى خَلْعِ يَزِيدَ، فَأَبَى، فَقَالَ ابْنُ مُطِيعٍ: إِنَّ يَزِيدَ يَشْرَبُ الْخَمْرَ وَيَتْرُكُ الصَّلَاةَ وَيَتَعَدَّى حُكْمَ الْكِتَابِ. فَقَالَ لَهُمْ: مَا رَأَيْتُ مِنْهُ مَا تَذْكُرُونَ، وَقَدْ حَضَرْتُهُ وَأَقَمْتُ عِنْدَهُ، فَرَأَيْتُهُ مُوَاظِبًا عَلَى الصَّلَاةِ، مُتَحَرِّيًا لِلْخَيْرِ، يَسْأَلُ عَنِ الْفِقْهِ، مُلَازِمًا لِلسُّنَّةِ. قَالُوا: فَإِنَّ ذَلِكَ كَانَ مِنْهُ تَصَنُّعًا لَكَ. فَقَالَ: وَمَا الَّذِي خَافَ مِنِّي أَوْ رَجَا حَتَّى يُظْهِرَ إِلَيَّ الْخُشُوعَ ؟ ! أَفَأَطْلَعَكُمْ عَلَى مَا تَذْكُرُونَ مِنْ شُرْبِ الْخَمْرِ ؟ فَلَئِنْ كَانَ أَطْلَعَكُمْ عَلَى ذَلِكَ إِنَّكُمْ لَشُرَكَاؤُهُ، وَإِنْ لَمْ يَكُنْ أَطْلَعَكُمْ فَمَا يَحِلُّ لَكُمْ أَنْ تَشْهَدُوا بِمَا لَمْ تَعْلَمُوا. قَالُوا: إِنَّهُ عِنْدَنَا لَحَقٌّ وَإِنْ لَمْ يَكُنْ رَأَيْنَاهُ. فَقَالَ لَهُمْ: قَدْ أَبَى اللَّهُ ذَلِكَ عَلَى أَهْلِ الشَّهَادَةِ، فَقَالَ: إِلَّا مَنْ شَهِدَ بِالْحَقِّ وَهُمْ يَعْلَمُونَ [ الزُّخْرُفِ: 86 ]. وَلَسْتُ مِنْ أَمْرِكُمْ فِي شَيْءٍ. قَالُوا: فَلَعَلَّكَ تَكْرَهُ أَنْ يَتَوَلَّى الْأَمْرَ غَيْرُكَ، فَنَحْنُ نُوَلِّيكَ أَمْرَنَا. قَالَ: مَا أَسْتَحِلُّ الْقِتَالَ عَلَى مَا تُرِيدُونَنِي عَلَيْهِ تَابِعًا وَلَا مَتْبُوعًا. قَالُوا: فَقَدْ قَاتَلْتَ مَعَ أَبِيكَ. قَالَ جِيئُونِي بِمِثْلِ أَبِي أُقَاتِلُ عَلَى مِثْلِ مَا قَاتَلَ عَلَيْهِ. فَقَالُوا: فَمُرِ ابْنَيْكَ أَبَا هَاشِمٍ وَالْقَاسِمَ بِالْقِتَالِ مَعَنَا. قَالَ: لَوْ أَمَرْتُهُمَا قَاتَلْتُ. قَالُوا: فَقُمْ مَعَنَا مَقَامًا تَحُضُّ النَّاسَ فِيهِ عَلَى الْقِتَالِ. قَالَ: سُبْحَانَ اللَّهِ ! آمُرُ النَّاسَ بِمَا لَا أَفْعَلُهُ وَلَا أَرْضَاهُ ؟ ! إِذَا مَا نَصَحْتُ لِلَّهِ فِي عِبَادِهِ. قَالُوا: إِذًا نُكْرِهُكَ. قَالَ: إِذًا آمُرُ النَّاسَ بِتَقْوَى اللَّهِ، وَأَلَّا يُرْضُوا الْمَخْلُوقَ بِسَخَطِ الْخَالِقِ. وَخَرَجَ إِلَى مَكَّةَ. وَقَالَ أَبُو الْقَاسِمِ الْبَغَوِيُّ بسنده عَنْ زَيْدِ بْنِ أَسْلَمَ، عَنْ أَبِيهِ، أَنَّ ابْنَ عُمَرَ دَخَلَ وَهُوَ مَعَهُ عَلَى ابْنِ مُطِيعٍ، فَلَمَّا دَخَلَ عَلَيْهِ قَالَ: مَرْحَبًا بِأَبِي عَبْدِ الرَّحْمَنِ، ضَعُوا لَهُ وِسَادَةً. فَقَالَ: إِنَّمَا جِئْتُكَ لِأُحَدِّثَكَ حَدِيثًا سَمِعْتُهُ مِنْ رَسُولِ اللَّهِ ﷺ يَقُولُ: " مَنْ نَزَعَ يَدًا مِنْ طَاعَةٍ فَإِنَّهُ يَأْتِي يَوْمَ الْقِيَامَةِ لَا حُجَّةَ لَهُ، وَمَنْ مَاتَ مُفَارِقَ الْجَمَاعَةِ فَإِنَّهُ يَمُوتُ مِيتَةً جَاهِلِيَّةً ". وَقَالَ أَبُو جَعْفَرٍ الْبَاقِرُ: لَمْ يَخْرُجْ أَحَدٌ مِنْ آلِ أَبِي طَالِبٍ وَلَا مِنْ بَنِي عَبْدِ الْمُطَّلِبِ أَيَّامَ الْحَرَّةِ، وَلَمَّا قَدِمَ مُسْلِمُ بْنُ عُقْبَةَ الْمَدِينَةَ أَكْرَمَ أَبِي وَأَدْنَى مَجْلِسَهُ، وَأَعْطَاهُ كِتَابَ أَمَانٍ. وَرَوَى الْمَدَائِنِيُّ، أَنَّ مُسْلِمَ بْنَ عُقْبَةَ بَعَثَ رَوْحَ بْنَ زِنْبَاعٍ إِلَى يَزِيدَ بِبِشَارَةِ الْحَرَّةِ، فَلَمَّا أَخْبَرَهُ بِمَا وَقَعَ قَالَ: وَاقَوْمَاهُ. ثُمَّ دَعَا الضَّحَّاكَ بْنَ قَيْسٍ الْفِهْرِيَّ فَقَالَ لَهُ: تَرَى مَا لَقِيَ أَهْلُ الْمَدِينَةِ، فَمَا الرَّأْيُ الَّذِي يُجْبِرُهُمْ ؟ قَالَ: الطَّعَامُ وَالْأَعْطِيَةُ. فَأَمَرَ بِحَمْلِ الطَّعَامِ إِلَيْهِمْ، وَأَفَاضَ عَلَيْهِمْ أَعْطِيَتَهُ. وَهَذَا خِلَافُ مَا ذَكَرَهُ كَذَبَةُ الرَّوَافِضِ عَنْهُ مِنْ أَنَّهُ شَمِتَ بِهِمْ وَشَفَى بِقَتْلِهِمْ، وَأَنَّهُ أَنْشَدَ - إِمَّا ذِكْرًا وَإِمَّا أَثَرًا - شِعْرَ ابْنِ الزِّبَعْرَى الْمُتَقَدِّمُ ذِكْرُهُ. وَقَالَ أَبُو بَكْرٍ مُحَمَّدُ بْنُ خَلَفِ بْنِ الْمَرْزُبَانِ بْنِ بَسَّامٍ بسنده عن الْأَصْمَعِيَّ يَقُولُ: سَمِعْتُ هَارُونَ الرَّشِيدَ يُنْشِدُ لِيَزِيدَ بْنِ مُعَاوِيَةَ: إِنَّهَا بَيْنَ عَامِرِ بْنِ لُؤَيٍّ حِينَ تَنْمِي وَبَيْنَ عَبْدِ مَنَافِ وَلَهَا فِي الْمُطَيَّبِينَ جُدُودٌ ثُمَّ نَالَتْ مَكَارِمَ الْأَخْلَافِ بِنْتُ عَمِّ النَّبِيِّ أَكْرَمُ مَنْ يَمْ شِي بِنَعْلٍ عَلَى التُّرَابِ وَحَافِي لَنْ تَرَاهَا عَلَى التَّبَذُّلِ وَالْغِلْ ظَةِ إِلَّا كَدُرَّةِ الْأَصْدَافِ وَقَالَ الزُّبَيْرُ بْنُ بَكَّارٍ: أَنْشَدَنِي عَمِّي مُصَعَبٌ لِيَزِيدَ بْنِ مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ: آبَ هَذَا الْهَمُّ فَاكْتَنَعَا وَأَمَرَّ النَّوْمُ فَامْتَنَعَا رَاعِيًا لِلنَّجْمِ أَرْقُبُهُ فَإِذَا مَا كَوْكَبٌ طَلَعَا حَامَ حَتَّى إِنَّنِي لَأَرَى أَنَّهُ بِالْغَوْرِ قَدْ وَقَعَا وَلَهَا بِالْمَاطِرُونِ إِذَا أَكَلَ النَّمْلُ الَّذِي جَمَعَا نُزْهَةٌ حَتَّى إِذَا بَلَغَتْ نَزَلَتْ مِنْ جِلَّقَ بِيَعَا فِي قِبَابٍ وَسْطَ دَسْكَرَةٍ حَوْلَهَا الزَّيْتُونُ قَدْ يَنَعَا وَمِنْ شَعْرِهِ أَيْضًا: وَقَائِلَةٍ لِي حِينَ شَبَّهْتُ وَجْهَهَا بِبَدْرِ الدُّجَى يَوْمًا وَقَدْ ضَاقَ مَنْهَجِي تُشَبِّهُنِي بِالْبَدْرِ هَذَا تَنَاقُصٌ بِقَدْرِي وَلَكِنْ لَسْتُ أَوَّلَ مَنْ هُجِي أَلَمْ تَرَ أَنَّ الْبَدْرَ عِنْدَ كَمَالِهِ إِذَا بَلَغَ التَّشْبِيهَ عَادَ كَدُمْلُجِ فَلَا فَخْرَ إِنْ شَبَّهْتَ بِالْبَدْرِ مَبْسَمِي وَبِالسِّحْرِ أَجْفَانِي وَبِاللَّيْلِ مَدْعَجِي وَذَكَرَ الزُّبَيْرُ بْنُ بَكَّارٍ، عَنْ أَبِي مُحَمَّدٍ الْجَزَرِيِّ قَالَ: كَانَتْ بِالْمَدِينَةِ جَارِيَةٌ مُغَنِّيَةٌ يُقَالُ لَهَا: سَلَّامَةُ. مِنْ أَحْسَنِ النِّسَاءِ وَجْهًا، وَأَتَمِّهِنَّ عَقْلًا وَأَحْسَنِهِنَّ حَدِيثًا، قَدْ قَرَأَتِ الْقُرْآنَ، وَرَوَتِ الشِّعْرَ وَقَالَتْهُ، وَكَانَ عَبْدُ الرَّحْمَنِ بْنُ حَسَّانَ وَالْأَحْوَصُ بْنُ مُحَمَّدٍ يَجْلِسَانِ إِلَيْهَا، فَعَلِقَتِ الْأَحْوَصَ، وَصَدَّتْ عَنْ عَبْدِ الرَّحْمَنِ، فَتَرَحَّلَ ابْنُ حَسَّانَ إِلَى يَزِيدَ بْنِ مُعَاوِيَةَ فَامْتَدَحَهُ، وَدَلَّهُ عَلَى سَلَّامَةَ وَجَمَالِهَا وَحُسْنِهَا وَفَصَاحَتِهَا، وَقَالَ: لَا تَصْلُحُ إِلَّا لَكَ يَا أَمِيرَ الْمُؤْمِنِينَ، وَأَنْ تَكُونَ مِنْ سُمَّارِكَ. فَأَرْسَلَ يَزِيدُ، فَاشْتُرِيَتْ لَهُ، وَحُمِلَتْ إِلَيْهِ، فَوَقَعَتْ مِنْهُ مَوْقِعًا عَظِيمًا، وَفَضَّلَهَا عَلَى جَمِيعِ مَنْ عِنْدَهُ، وَرَجَعَ عَبْدُ الرَّحْمَنِ إِلَى الْمَدِينَةِ فَمَرَّ بِالْأَحْوَصِ، فَوَجَدَهُ مَهْمُومًا، فَأَرَادَ أَنْ يَزِيدَهُ إِلَى مَا بِهِ فَقَالَ: يَا مُبْتَلًى بِالْحُبِّ مَفْدُوحَا لَاقَى مِنَ الْحُبِّ تَبَارِيحَا أَفْحَمَهُ الْحُبُّ فَمَا يَنْثَنِي إِلَّا بِكَأْسِ الْحُبِّ مَصْبُوحَا وَصَارَ مَا يُعْجِبُهُ مُغْلَقًا عَنْهُ وَمَا يَكْرَهُ مَفْتُوحَا قَدْ حَازَهَا مَنْ أَصْبَحَتْ عِنْدَهُ يَنَالُ مِنْهَا الشَّمَّ وَالرِّيحَا خَلِيفَةُ اللَّهِ فَسَلِّ الْهَوَى وَعَزِّ قَلْبًا مِنْكَ مَجْرُوحَا قَالَ: فَأَمْسَكَ الْأَحْوَصُ عَنْ جَوَابِهِ، ثُمَّ غَلَبَهُ وَجْدُهُ عَلَيْهَا، فَرَحَلَ إِلَى يَزِيدَ، فَامْتَدَحَهُ، فَلَمَّا قَدِمَ عَلَيْهِ أَكْرَمَهُ وَقَرَّبَهُ وَحَظِيَ عِنْدَهُ، فَدَسَّتْ إِلَيْهِ سَلَّامَةُ خَادِمًا، وَأَعْطَتْهُ مَالًا عَلَى أَنْ يُدْخِلَهُ عَلَيْهَا، فَأَخْبَرَ الْخَادِمُ يَزِيدَ بِذَلِكَ، فَقَالَ: امْضِ لِرِسَالَتِهَا. فَفَعَلَ وَأَدْخَلَ الْأَحْوَصَ عَلَيْهَا، وَجَلَسَ يَزِيدُ فِي مَكَانٍ يَرَاهُمَا وَلَا يَرَيَانِهِ، فَلَمَّا بَصُرَتِ الْجَارِيَةُ بِالْأَحْوَصِ بَكَتْ إِلَيْهِ وَبَكَى إِلَيْهَا، وَأَمَرَتْ فَأُلْقِيَ لَهُ كُرْسِيٌّ، فَقَعَدَ عَلَيْهِ، وَجَعَلَ كُلُّ وَاحِدٍ مِنْهُمَا يَشْكُو إِلَى صَاحِبِهِ شِدَّةَ الشَّوْقِ، فَلَمْ يَزَالَا يَتَحَدَّثَانِ إِلَى السَّحَرِ، وَيَزِيدُ يَسْمَعُ كَلَامَهُمَا مِنْ غَيْرِ أَنْ يَكُونَ بَيْنَهُمَا رِيبَةٌ، حَتَّى إِذَا هَمَّ الْأَحْوَصُ بِالْخُرُوجِ قَالَ: أَمْسَى فُؤَادِيَ فِي هَمٍّ وَبَلْبَالِ مِنْ حُبِّ مَنْ لَمْ أَزَلْ مِنْهُ عَلَى بَالِ فَقَالَتْ: صَحَا الْمُحِبُّونَ بَعْدَ النَّأْيِ إِذْ يَئِسُوا وَقَدْ يَئِسْتُ وَمَا أَصْحُو عَلَى حَالِ فَقَالَ: مَنْ كَانَ يَسْلُو بِيَأْسٍ عَنْ أَخِي ثِقَةٍ فَعَنْكِ سَلَّامَ مَا أَمْسَيْتُ بِالسَّالِي فَقَالَتْ: وَاللَّهِ وَاللَّهِ لَا أَنْسَاكَ يَا شَجَنِي حَتَّى تُفَارِقَ مِنِّي الرُّوحُ أَوْصَالِي فَقَالَ: وَاللَّهِ مَا خَابَ مَنْ أَمْسَى وَأَنْتِ لَهُ يَا قُرَّةَ الْعَيْنِ فِي أَهْلٍ وَفِي مَالِ قَالَ: ثُمَّ وَدَّعَهَا وَخَرَجَ، فَأَخَذَهُ يَزِيدُ، وَدَعَا بِهَا فَقَالَ: أَخْبِرَانِي عَمَّا كَانَ فِي لَيْلَتِكُمَا وَاصْدُقَانِي. فَأَخْبَرَاهُ وَأَنْشَدَاهُ مَا قَالَا، فَلَمْ يَخْرِمَا حَرْفًا، وَلَا غَيَّرَا شَيْئًا مِمَّا سَمِعَهُ. فَقَالَ لَهَا يَزِيدُ: أَتُحِبِّينَهُ ؟ قَالَتْ: إِي وَاللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ: حُبًّا شَدِيدًا جَرَى كَالرُّوحِ فِي جَسَدِي فَهَلْ يُفَرَّقُ بَيْنَ الرُّوحِ وَالْجَسَدِ فَقَالَ لَهُ: أَتُحِبُّهَا ؟ فَقَالَ: إِي وَاللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ: حُبًّا شَدِيدًا تَلِيدًا غَيْرَ مُطَّرِفٍ بَيْنَ الْجَوَانِحِ مِثْلَ النَّارِ يَضْطَرِمُ فَقَالَ يَزِيدُ: إِنَّكُمَا لَتَصِفَانِ حُبًّا شَدِيدًا، خُذْهَا يَا أَحْوَصُ فَهِيَ لَكَ. وَوَصَلَهُ صِلَةً سَنِيَّةً. فَرَجَعَ بِهَا الْأَحْوَصُ إِلَى الْحِجَازِ وَهُوَ قَرِيرُ الْعَيْنِ. وَقَدْ رُوِيَ أَنَّ يَزِيدَ كَانَ قَدِ اشْتَهَرَ بِالْمَعَازِفِ وَشُرْبِ الْخَمْرِ وَالْغِنَاءِ وَالصَّيْدِ وَاتِّخَاذِ الْغِلْمَانِ وَالْقِيَانِ وَالْكِلَابِ وَالنِّطَاحِ بَيْنَ الْكِبَاشِ وَالدِّبَابِ وَالْقُرُودِ، وَمَا مِنْ يَوْمٍ إِلَّا يُصْبِحُ فِيهِ مَخْمُورًا، وَكَانَ يَشُدُّ الْقِرْدَ عَلَى فَرَسٍ مُسَرَّجَةٍ بِحِبَالٍ وَيَسُوقُ بِهِ، وَيُلْبِسُ الْقِرْدَ قَلَانِسَ الذَّهَبِ، وَكَذَلِكَ الْغِلْمَانُ، وَكَانَ يُسَابِقُ بَيْنَ الْخَيْلِ، وَكَانَ إِذَا مَاتَ الْقِرْدُ حَزِنَ عَلَيْهِ. وَقِيلَ: إِنَّ سَبَبَ مَوْتِهِ أَنَّهُ حَمَلَ قِرْدَةً وَجَعَلَ يُنَقِّزُهَا فَعَضَّتْهُ. وَذَكَرُوا عَنْهُ غَيْرَ ذَلِكَ. وَاللَّهُ أَعْلَمُ بِصِحَّةِ ذَلِكَ. آخر ما تكلم به يزيد وَقَالَ عَبْدُ الرَّحْمَنِ بْنُ أَبِي مَذْعُورٍ: حَدَّثَنِي بَعْضُ أَهْلِ الْعِلْمِ قَالَ: آخِرُ مَا تَكَلَّمَ بِهِ يَزِيدُ بْنُ مُعَاوِيَةَ: اللَّهُمَّ لَا تُؤَاخِذْنِي بِمَا لَمْ أُحِبُّهُ، وَلَمْ أُرِدْهُ، وَاحْكُمْ بَيْنِي وَبَيْنَ عُبَيْدِ اللَّهِ بْنِ زِيَادٍ. وَكَانَ نَقْشُ خَاتَمِهِ: آمَنْتُ بِاللَّهِ الْعَظِيمِ. وفاة يزيد مَاتَ يَزِيدُ بِحُوَّارِينَ مِنْ قُرَى دِمَشْقَ فِي رَابِعَ عَشَرَ رَبِيعٍ الْأَوَّلِ، وَقِيلَ: يَوْمَ الْخَمِيسِ لِلنِّصْفِ مِنْهُ. سَنَةَ أَرْبَعٍ وَسِتِّينَ، وَكَانَتْ وِلَايَتُهُ بَعْدَ مَوْتِ أَبِيهِ فِي مُنْتَصَفِ رَجَبٍ سَنَةَ سِتِّينَ، وَكَانَ مَوْلِدُهُ فِي سَنَةِ خَمْسٍ - وَقِيلَ: سَنَةَ سِتٍّ. وَقِيلَ: سَبْعٍ - وَعِشْرِينَ. وَمَعَ هَذَا فَقَدِ اخْتُلِفَ فِي سِنِّهِ وَمَبْلَغِ أَيَّامِهِ فِي الْإِمَارَةِ عَلَى أَقْوَالٍ كَثِيرَةٍ، وَإِذَا تَأَمَّلْتَ مَا ذَكَرْتُهُ لَكَ مِنْ هَذِهِ التَّحْدِيدَاتِ انْزَاحَ عَنْكَ الْإِشْكَالُ مِنْ هَذَا الْخِلَافِ، فَإِنَّ مِنْهُمْ مَنْ قَالَ: جَاوَزَ الْأَرْبَعِينَ حِينَ مَاتَ. فَاللَّهُ أَعْلَمُ. وَقَدْ حُمِلَ إِلَى دِمَشْقَ وَصَلَّى عَلَيْهِ ابْنُهُ مُعَاوِيَةُ بْنُ يَزِيدَ أَمِيرُ الْمُؤْمِنِينَ، وَدُفِنَ بِمَقَابِرِ الْبَابِ الصَّغِيرِ، وَفِي أَيَّامِهِ وُسِّعَ النَّهْرُ الْمُسَمَّى بِيَزِيدَ، فِي ذَيْلِ جَبَلِ قَاسِيُونَ، وَكَانَ جَدْوَلًا صَغِيرًا، فَوَسَّعَهُ أَضْعَافَ مَا كَانَ يَجْرِي فِيهِ مِنَ الْمَاءِ. وَقَالَ الْحَافِظُ أَبُو الْقَاسِمِ بْنُ عَسَاكِرَ: حَدَّثَنَا أَبُو الْفَضْلِ مُحَمَّدُ بْنُ مُحَمَّدِ بْنِ الْفَضْلِ بْنِ الْمُظَفَّرِ الْعَبْدِيُّ قَاضِي الْبَحْرَيْنِ مِنْ لَفْظِهِ وَكَتَبَهُ لِي بِخَطِّهِ قَالَ: رَأَيْتُ يَزِيدَ بْنَ مُعَاوِيَةَ فِي النَّوْمِ، فَقُلْتُ لَهُ: أَنْتَ قَتَلْتَ الْحُسَيْنَ ؟ فَقَالَ: لَا. فَقُلْتُ: لَهُ: هَلْ غَفَرَ اللَّهُ لَكَ ؟ قَالَ: نَعَمْ، وَأَدْخَلَنِي الْجَنَّةَ. قُلْتُ: فَالْحَدِيثُ الَّذِي يُرْوَى أَنَّ رَسُولَ اللَّهِ ﷺ رَأَى مُعَاوِيَةَ يَحْمِلُ يَزِيدَ فَقَالَ: " رَجُلٌ مِنْ أَهْلِ الْجَنَّةِ يَحْمِلُ رَجُلًا مِنْ أَهْلِ النَّارِ " ؟ فَقَالَ: لَيْسَ بِصَحِيحٍ. قَالَ ابْنُ عَسَاكِرَ: وَهُوَ كَمَا قَالَ، فَإِنَّ يَزِيدَ بْنَ مُعَاوِيَةَ لَمْ يُولَدْ فِي حَيَاةِ النَّبِيِّ ﷺ. وَإِنَّمَا وُلِدَ بَعْدَ الْعِشْرِينَ مِنَ الْهِجْرَةِ.
✧ This is the biography of Yazīd b. Muʿāwiya. He is Yazīd b. Muʿāwiya b. Abī Sufyān Ṣakhr b. Ḥarb b. Umayya b. ʿAbd Shams, Commander of the Faithful, Abū Khālid al-Umawī. He was born in the year twenty-five, or twenty-six, or twenty-seven, at al-Māṭirūn, and it is said: at Bayt Raʾs. Allegiance was pledged to him for the caliphate during his father's lifetime that he should be heir apparent after him; then that was confirmed after his father's death in the middle of Rajab of the year sixty. He continued in office until he died on the fourteenth of Rabīʿ al-Awwal of the year sixty-four. His mother was Maysūn bt. Baḥdal b. Unayf b. Dulja b. Qunāfa b. ʿAdī b. Zuhayr b. Ḥāritha al-Kalbī. Narrations of Yazīd b. Muʿāwiya: He narrated from his father Muʿāwiya that the Messenger of God ﷺ said: "Whomever God wills good for, He makes him understand the religion." And another ḥadīth about ablution. From him narrated his son Khālid and ʿAbd al-Malik b. Marwān. Abū Zurʿa al-Dimashqī mentioned him in the generation that follows the Companions, which is the highest, and said: He has ḥadīths. Physical characteristics of Yazīd b. Muʿāwiya: He was fleshy, large-bodied, with abundant hair, handsome, tall, with a huge head, fingers marked with grooves and thick, and brawny. His father had divorced his mother while she was pregnant with him. She saw in a dream that a moon emerged from her front, so she told her dream to her mother, who said: If your dream is true, you will give birth to one for whom allegiance will be pledged as caliph. One day his mother Maysūn sat combing his hair while he was a small boy, and his father Muʿāwiya was with his favored wife in the belvedere; she was Fākhita bt. Qaraẓa. When she finished combing him, she looked at him, admired him, and kissed him between the eyes. Muʿāwiya said at that moment: If he dies, Muzayna will not prosper after him, So hang upon him, O Muzayn, the amulets. Yazīd walked off, and Fākhita followed him with her gaze. Then she said: May God curse the blackness of your mother's shins. Muʿāwiya said: Indeed, by God, he is better than your son ʿAbd Allāh—who was her son by him, and he was foolish. Fākhita said: No, by God, but you favor this one over him. He said: I will make that clear to you so that you recognize it before you rise from this seat of yours. Then he summoned her son ʿAbd Allāh and said to him: It has occurred to me to give you everything you ask of me in this sitting. He said: My need is that you buy me an excellent dog and a donkey. He said: O my son, you are a donkey, and a donkey should be bought for you?! Get up and leave. Then he said to his mother: How did you find that? Then he summoned Yazīd and said: It has occurred to me to give you everything you ask of me in this sitting of yours, so ask me whatever occurs to you. Yazīd fell down in prostration. Then when he raised his head he said: Praise be to God who has granted the Commander of the Faithful this lifespan and shown him this judgment. My need is that you conclude the covenant for me after you, and appoint me this year as commander of the summer expedition of the Muslims, and permit me to perform the pilgrimage when you return, and appoint me over the pilgrimage season, and increase the people of Syria by ten dinars for each man, and make that by my intercession, and assign stipends for the orphans of Banū Jumaḥ, the orphans of Banū Sahm, and the orphans of Banū ʿAdī. He said: What do you have to do with the orphans of Banū ʿAdī? He said: Because they allied with me and moved to my abode. Muʿāwiya said: I have done all of that. And he kissed his face. Then he said to the daughter of Qaraẓa: How did you find that? She said: O Commander of the Faithful, enjoin him concerning me, for you know him better than I do. He did so. In another narration, when his father said to Yazīd: Ask me your need, Yazīd said to him: Free me from the Fire, and may God free your neck from it. He said: And how? He said: Because I found in the tradition that whoever undertakes the affairs of the community for three days, God forbids him to the Fire. So give me the covenant for the affair after you. He did so. Al-ʿUtbī said: Muʿāwiya saw his son Yazīd beating a servant of his, and said to him: Shame on you! Do you beat one who cannot defend himself against you? By God, ability has restrained me from those who bear grudges, and the most deserving of pardon is the one who has power. I say: It is established in the Ṣaḥīḥ that the Messenger of God ﷺ saw Abū Masʿūd beating a servant of his, and said to him: "Know, Abū Masʿūd, that God has more power over you than you have over him." Al-ʿUtbī said: Ziyād brought great wealth and a box full of jewels to Muʿāwiya, and Muʿāwiya rejoiced at that. Ziyād stood up, ascended the pulpit, and boasted of what he was doing in the land of Iraq to prepare the realms for Muʿāwiya. Yazīd stood up and said: If you do that, O Ziyād, then we moved you from the clientship of Thaqīf to Quraysh, and from the pen to the pulpits, and from Ziyād b. ʿUbayd to Ḥarb b. Umayya. Muʿāwiya said to him: Sit down, may my father and mother be your ransom. From ʿAṭāʾ b. al-Sāʾib and others: Muʿāwiya became angry with his son Yazīd and shunned him. Al-Aḥnaf b. Qays said to him: O Commander of the Faithful, our children are the fruits of our hearts and the pillars of our backs, and we are for them a shading sky and a submissive ground. If they are angry, appease them; if they ask, give them; and do not be a burden upon them, lest they weary of your life and wish for your death. Muʿāwiya said: How excellent you are, O Abū Baḥr! O boy, go to Yazīd, convey my greeting to him, and tell him: The Commander of the Faithful has ordered for you one hundred thousand dirhams and one hundred garments. Yazīd said: From the Commander of the Faithful? He said: Al-Aḥnaf. Yazīd said: No doubt I shall share it with him. He sent to al-Aḥnaf fifty thousand and fifty garments. Al-Ṭabarānī said with his chain: In his youth Yazīd was a drinking companion, taking the way of young men. Muʿāwiya sensed that, and wanted to admonish him gently. He said: O my son, how capable you are of attaining your desire without a disgraceful exposure that would destroy your manliness and your worth. Then he said: O my son, I shall recite to you some verses; take them as a lesson and memorize them. He recited: Toil by day in pursuit of glory, And endure the avoidance of the beloved who is near. Until when night brings darkness, And the eye of the watcher is anointed with sleep, Then embrace the night with what you desire, For night is the day of the clever man. How many a profligate you reckon a devotee, Who has embraced the night with a wondrous affair. Night covered him with its veils, So he passed the night in security and a fertile life. But the pleasure of the fool is exposed, By which every distant enemy is gratified. I say: This is as it came in the ḥadīth: "Whoever is afflicted with any of these filthy things, let him conceal himself with the concealment of God, Mighty and Majestic." Al-Wāqidī and al-Madāʾinī narrated that ʿAbd Allāh b. ʿAbbās came as a delegate to Muʿāwiya. Muʿāwiya ordered his son Yazīd to go to him and offer condolences for al-Ḥasan b. ʿAlī. When he entered upon Ibn ʿAbbās, he welcomed him, honored him, and sat before him. Ibn ʿAbbās wanted to raise his seat, but he refused and said: I sit only in the seat of a condolence-giver, not a congratulator. Then he mentioned al-Ḥasan and said: May God have mercy on Abū Muḥammad with the widest mercy and the most spacious, and may God magnify your reward, make your consolation excellent, and compensate you for your affliction with what is better for you in reward and better in outcome. When Yazīd rose from his presence, Ibn ʿAbbās said: When the Banū Ḥarb go, the forbearing of the people will be gone. Then he recited, quoting: They turn away from the shameful word and do not utter it, And they are the heirs of the forbearance of the ancients. ʿUmar b. Subayna said: Yazīd performed the pilgrimage during his father's lifetime. When he reached Madinah, he sat down to his drink. Ibn ʿAbbās and al-Ḥusayn sought permission to enter upon him. It was said to him: If Ibn ʿAbbās finds the smell of wine, he will recognize it. So he veiled him and permitted al-Ḥusayn. When he entered, he found the smell of wine mixed with perfume, and said: How excellent your perfume is! What is this? He said: It is a perfume made in Syria. Then he called for a cup and drank it, then called for another and said: Give Abū ʿAbd Allāh to drink. Al-Ḥusayn said to him: Keep your drink, O man; you have no reproach from me. Yazīd said: O friend, what a wonder: I called you and you did not answer, To the young women, the desires, The reddish wine, and the delight. A crowned wine-jar, Around it the chiefs of the Arabs. Among them the one who afflicted Your heart, then you did not recover. Al-Ḥusayn rose and said: Rather, your heart, O son of Muʿāwiya, was afflicted. Shaqīq b. Salama said: When al-Ḥusayn was killed, ʿAbd Allāh b. al-Zubayr rose up and called Ibn ʿAbbās to pledge allegiance to him, but he refused. Yazīd thought that his refusal was adherence to his own oath of allegiance. He wrote to him: To proceed: It has reached me that the heretic Ibn al-Zubayr called you to pledge allegiance to him, and that you held fast to allegiance to us out of loyalty to us. May God reward you, as a kinsman, with the best reward He gives to those who maintain their ties of kinship and fulfill their covenants. Whatever I forget, I will not forget your kindness and your hastening to maintain ties with what you are worthy of. So look to whoever comes to you from the horizons, those whom Ibn al-Zubayr has bewitched with his tongue, and inform them of his condition, for they listen to you more than to anyone, and obey you more than they obey the heretic. Ibn ʿAbbās wrote back to him: To proceed: Your letter has reached me. As for my refraining from pledging allegiance to Ibn al-Zubayr, by God I do not hope by that for your kindness or your praise, but God knows what I intend. You claimed that you will not forget my kindness; then withhold, O man, your kindness from me, for I am withholding my kindness from you. You asked me to make the people love you and hate Ibn al-Zubayr and abandon him. No, and no joy and no honor. How could that be, when you have killed al-Ḥusayn and the youths of ʿAbd al-Muṭṭalib, the lamps of guidance and the stars of renown? Your horses left them by your command on one bare ground, covered with blood, stripped in the open, killed by thirst, neither shrouded nor given pillows. The winds blew dust over them, and the winding tracks of the valleys took them up, until God brought a people who had no share in their blood; they shrouded them and buried them. By me and by them, if you had shown might and sat in the seat you sat in—whatever I forget, I will not forget your pursuing al-Ḥusayn from the sanctuary of the Messenger of God ﷺ to the sanctuary of God, and your sending horses against him. You did not cease with that until you forced him to Iraq. He went out fearful and watchful. Your horses fell upon him out of enmity from you toward God, His Messenger, and the people of his house from whom God has removed filth and purified them thoroughly. He sought a truce from you and asked to return, but you seized the opportunity of the fewness of his supporters and the uprooting of his household, and you helped one another against him as if you had killed a household of polytheism and unbelief. Nothing is more astonishing to me than your seeking my affection when you have killed the son of my father, and your sword is dripping with my blood, and you are one of those I seek vengeance upon. Do not be pleased that you have prevailed over us today, for we shall prevail over you one day. Peace. (Al-Sharīf Abū Yaʿlā Ḥamza b. Muḥammad b. Aḥmad b. Jaʿfar al-ʿAlawī said, when Yazīd was mentioned in his presence: I do not declare Yazīd an unbeliever, because of the saying of the Messenger of God ﷺ: I asked God not to give anyone authority over my progeny from other than them, and He granted me that.) Yazīd b. Muʿāwiya was the first to campaign against Constantinople: Yazīd was the first to campaign against the city of Constantinople in the year forty-nine, according to Yaʿqūb b. Sufyān. Khalīfa b. Khayyāṭ said: In the year fifty. Then he led the people in the pilgrimage in that year after his return from the land of the Romans. It is established in the Ṣaḥīḥ that the Messenger of God ﷺ said: The first army that campaigns against the city of Caesar will be forgiven. This is the second army that the Messenger of God ﷺ saw in his dream at the house of Umm Ḥarām bt. Milḥān, like kings on thrones. She said: Pray to God to make me one of them. He said: "You are among the first ones," meaning the first army that the Messenger of God ﷺ saw like kings on thrones, riding the surface of the sea. The commander of the first was his father Muʿāwiya, when he campaigned against Cyprus and conquered it in the year twenty-seven in the days of ʿUthmān b. ʿAffān. Umm Ḥarām was with them and died there in Cyprus. Then the commander of the second army was his son Yazīd b. Muʿāwiya, and Umm Ḥarām did not live to see this army of Yazīd. That is one of the greatest proofs of prophethood, as has been explained previously. Al-Ḥāfiẓ Ibn ʿAsākir cited here the ḥadīth narrated by Muḥāḍir with his chain from ʿAbd Allāh that the Messenger of God ﷺ said: "The best of people are my generation, then those who follow them, then those who follow them." And from Zurāra b. Awfā: A generation is one hundred and twenty years. The Messenger of God ﷺ was sent in a generation, and its end was the death of Yazīd b. Muʿāwiya. Abū Bakr b. ʿAyyāsh said: Then Yazīd b. Muʿāwiya led the people in the pilgrimage in the year fifty-one, fifty-two, and fifty-three. Ibn Abī al-Dunyā said with his chain that Muʿāwiya said to his son Yazīd: How do you think you would act if you were given authority? He said: May God grant you long life. He said: You must tell me. He said: By God, O father, I would act among them as ʿUmar b. al-Khaṭṭāb acted. Muʿāwiya said: Glory be to God! Glory be to God!! By God, O my son, I strove to follow the conduct of ʿUthmān b. ʿAffān, and I could not bear it. Muʿāwiyah's bequest to Yazīd. Al-Wāqidī said with his chain of transmission from Marwān b. Abī Saʿīd b. al-Muʿallā, who said: Muʿāwiyah said to Yazīd while bequeathing to him at death: “O Yazīd, fear God, for I have made this matter smooth for you, and you have been given charge of what you have been given charge. If it is good, then I am most fortunate through it; and if it is otherwise, you will be miserable through it. So be gentle with the people, and overlook what reaches you of speech by which you are hurt and belittled. Tread upon it, and your life will be pleasant, and your subjects will be upright for you. Beware of quibbling and of indulging anger, for you will destroy yourself and your subjects. Beware of rough treatment of the people of nobility, of belittling them, and of being arrogant toward them. Be lenient to them with such leniency that they do not perceive in you weakness or feebleness. Let them share your bed, bring them near to you, and draw them close to you, for they acknowledge your right. Do not humiliate them or make light of their right, lest they humiliate you, make light of your right, and speak against you. When you intend a matter, summon the people of age and experience among the people of good—the elders and the people of piety—and consult them, and do not oppose them. Beware of acting solely on your own opinion, for opinion is not in a single breast. Believe the one who counsels you when he directs you to what you recognize, then obey him in what he counsels. Conceal that from your women and servants. Gird up your loincloth, attend to your army, and set yourself right, and the people will be right for you. Do not leave them any ground for talk about you, for people are prone to evil. Attend prayer, for if you do what I enjoin upon you, the people will acknowledge your right, your kingdom will be magnified, and it will be great in the eyes of the people. Recognize the nobility of the people of Madinah and Makkah, for they are your root and your kinsfolk. Guard for the people of Syria their nobility, for they are your supporters, your protectors, and your army with whom you prevail and gain victory over your enemies and reach the people of your obedience. Write to the people of the garrison cities a letter in which you promise them good from yourself, for that enlivens their hopes. If a delegation comes to you from any of the provinces, treat them well and honor them, for they represent those behind them. Do not listen to the word of a slanderer or a talebearer, for I have seen them to be evil ministers.” From another chain: Muʿāwiyah said to Yazīd: “I have a dear friend among the people of Madinah, so honor him.” He said: “Who is he?” He said: “ʿAbd Allāh b. Jaʿfar.” When ʿAbd Allāh b. Jaʿfar came as a delegate to Yazīd after Muʿāwiyah's death, Yazīd doubled the gift that Muʿāwiyah used to give him. His gift from Muʿāwiyah had been six hundred thousand, and Yazīd gave him one million. He said to him: “May my father and mother be your ransom.” So he gave him another million. Ibn Jaʿfar said to him: “By God, I will never combine my two parents for anyone after you.” When Ibn Jaʿfar left Yazīd—having given him two million—he saw at Yazīd's gate Bukhtī camels, kneeling, that had arrived as a gift from Khurasan. ʿAbd Allāh b. Jaʿfar returned to Yazīd and asked him for three Bukhtī camels from among them to ride to the Hajj and the ʿUmrah, and when he came as a delegate to Syria to Yazīd. Yazīd said to the chamberlain: “What are these Bukhtī camels at the gate?”—for he had not been aware of them. He said: “O Commander of the Faithful, these are four hundred Bukhtī camels that came to us from Khurasan carrying various delicacies”—and on them were all kinds of goods. He said: “Send them all, with what is on them, to Abū Jaʿfar.” ʿAbd Allāh b. Jaʿfar used to say: “Do you blame me for my good opinion of this man?”—meaning Yazīd. Yazīd's qualities. Yazīd had praiseworthy qualities of generosity, forbearance, eloquence, poetry, courage, and good judgment in kingship. He was handsome and of pleasant company. He also had an inclination toward lusts and neglect of some prayers at some times. Imām Aḥmad said with his chain of transmission that al-Walīd b. Qays related to him that he heard Abū Saʿīd al-Khudrī say: I heard the Messenger of God ﷺ say: “There will come a generation sixty years after me who will neglect prayer and follow lusts, and they will meet with ruin. Then there will come a generation who recite the Qurʾān, but it does not go beyond their collarbones. Three types recite the Qurʾān: a believer, a hypocrite, and a profligate.” Bashīr said: I said to al-Walīd: “Who are these three?” He said: “The hypocrite disbelieves in it, the profligate earns his living by it, and the believer has faith in it.” Al-Ḥāfiẓ Abū Yaʿlā said with his chain of transmission: I heard Abū Ṣāliḥ say: I heard Abū Hurayrah say: The Messenger of God ﷺ said: “Seek refuge in God from the year seventy and from the rule of youths.” Al-Zubayr b. Bakkār narrated from ʿAbd al-Raḥmān b. Saʿīd b. Zayd b. ʿAmr b. Nufayl that he said about Yazīd b. Muʿāwiyah: You are not of us, nor is your maternal uncle of us, O you who neglects prayer for lusts. He said: Some people claimed that this poem was by Mūsā b. Yasār, known as Mūsā Shahawāt. It was narrated from ʿAbd Allāh b. al-Zubayr that he heard a slave girl of his singing this verse, so he struck her and said: Say: You are of us, though your maternal uncle is not of us, O you who neglects prayer for lusts. Al-Ḥāfiẓ Abū Yaʿlā said with his chain of transmission from Abū ʿUbaydah that the Messenger of God ﷺ said: “This matter will continue to be upright in justice until a man of Banū Umayyah breaches it.” And from Abū ʿUbaydah, he said: The Messenger of God ﷺ said: “The affair of my community will continue to be upright in justice until a man of Banū Umayyah called Yazīd breaches it.” This is disconnected between Makḥūl and Abū ʿUbaydah, indeed it is muʿḍal. Ibn ʿAsākir cited hadiths in condemnation of Yazīd b. Muʿāwiyah, all of which are fabricated; none of them is sound. Al-Ḥasan b. Abī al-Ḥasan said: Nothing has corrupted the affairs of the people except two men: ʿAmr b. al-ʿĀṣ on the day he advised Muʿāwiyah to raise the copies of the Qurʾān on the day of Ṣiffīn—they were raised on spearheads—so the Kharijites made arbitration and said: “No judgment except God's.” This arbitration will continue until the Day of Resurrection. And the other is al-Mughīrah b. Shuʿbah, for he was Muʿāwiyah's governor over Kufa. Muʿāwiyah wrote to him saying: “When you read my letter, come back dismissed.” He delayed coming to Muʿāwiyah. When he came to him, Muʿāwiyah said: “What delayed you from me?” He said: “A matter I was preparing and arranging.” He said: “What is it?” He said: “The pledge of allegiance for Yazīd after you.” He said: “Have you done that?” He said: “Yes.” So he said: “Return to your post.” When al-Mughīrah left him, his companions said to him: “What is behind you?” He said: “I have placed Muʿāwiyah's foot in a stirrup of error in which he will remain until the Day of Resurrection.” Al-Ḥasan said: For that reason these people gave allegiance to their sons; had it not been for that, there would have been consultation among the Muslims until the Day of Resurrection. It was said that Muʿāwiyah was told: “We adjure you by God regarding whom we should appoint as successor over the Muslims.” He said: “Only my son and their sons remain, and my son is more entitled.” From al-Mustaẓill: I heard ʿUmar b. al-Khaṭṭāb say: “By the Lord of the Kaʿbah, I know when the Arabs will perish: when they are ruled by one who did not experience the pre-Islamic era and had no early merit in Islam.” I say: The most censured acts of Yazīd b. Muʿāwiyah in his conduct were drinking wine and committing some indecencies. Yazīd and the killing of al-Ḥusayn. As for the killing of al-Ḥusayn, he did not order it nor did it grieve him—as his grandfather Abū Sufyān said on the day of Uḥud. We have previously mentioned that he said: “Had it been I, I would not have done to him what Ibn Marjanah did”—meaning ʿUbayd Allāh b. Ziyād. He said to the messengers who brought his head: “Obedience less than this would have sufficed you.” He gave them nothing, and he honored the family of al-Ḥusayn, returning to them all that they had lost and more, and sent them back to Madinah in great splendor and dignity. His household mourned al-Ḥusayn in his residence along with al-Ḥusayn's family—while they were with them—for three days. It was said that Yazīd rejoiced at the killing of al-Ḥusayn when it first reached him, then regretted it. Abū ʿUbaydah Maʿmar b. al-Muthannā said: Yūnus b. Ḥabīb al-Jarmī related to me, saying: When Ibn Ziyād killed al-Ḥusayn and the sons of his father, he sent their heads to Yazīd. He was pleased at their killing at first, and Ibn Ziyād's standing with him was improved by that. Then he did not remain but a little while before he regretted it, and he would say: “What would it have cost me to bear the annoyance and lodge him in my house and let him decide what he wanted, even if that brought weakness and decline to my authority—out of regard for the Messenger of God ﷺ and observance of his right and kinship?” Then he would say: “May God curse Ibn Marjanah, for he expelled him and compelled him. He had asked him to let him go, or come to me, or be at one of the frontiers of the Muslims until God Most High took him. He did not do it, refused him, and killed him. Thus he made me hated among the Muslims by his killing, and sowed enmity for me in their hearts. The righteous and the profligate hated me because of what the people deemed grievous in my killing al-Ḥusayn. What have I to do with Ibn Marjanah? May God curse him,” and he was angry with him. The rising of the people of Madinah against Yazīd and the battle of al-Ḥarrah. When the people of Madinah renounced obedience to him and deposed him, appointing over themselves Ibn Muṭīʿ and Ibn Ḥanẓalah, they did not mention of him—being the most hostile of people to him—except what they mentioned of his drinking wine and committing some indecencies. They did not accuse him of heresy as some Rāfiḍah slander him with. Rather he was a sinful man, and a sinful man is not to be deposed, because of the strife and disorder that would result, as happened at the time of al-Ḥarrah. He sent to them someone to bring them back to obedience and granted them three days. When they did not return, he fought them. That would have been sufficient, but he overstepped the limit in ordering the commander of the army to permit the city for three days, so that a great error and wide corruption occurred because of that. ʿAbd Allāh b. ʿUmar b. al-Khaṭṭāb and groups of the household of prophethood were among those who did not break the covenant or give allegiance to anyone after their allegiance to Yazīd, as Imām Aḥmad said with his chain of transmission from Nāfiʿ, who said: When the people deposed Yazīd b. Muʿāwiyah, Ibn ʿUmar gathered his sons and family, then testified, then said: “Now then, we have given allegiance to this man upon the covenant of God and His Messenger, and I heard the Messenger of God ﷺ say: ‘Verily, the treacherous one will have a banner raised for him on the Day of Resurrection, and it will be said: This is the treachery of so-and-so.’ And among the greatest treachery—except associating partners with God—is for a man to give allegiance to a man upon the covenant of God and His Messenger, then break his allegiance. So let none of you depose Yazīd, and let none of you hasten in this matter, lest it be a disaster between me and him.” He said: ʿAbd Allāh b. Muṭīʿ and his companions went to Muḥammad b. al-Ḥanafiyyah and wanted him to depose Yazīd. He refused. Ibn Muṭīʿ said: “Yazīd drinks wine, neglects prayer, and transgresses the ruling of the Book.” He said to them: “I have not seen from him what you mention. I attended his court and stayed with him, and I saw him constant in prayer, seeking good, asking about jurisprudence, and adhering to the Sunnah.” They said: “That was pretense for you.” He said: “What did he fear from me or hope for that he should show me humility? Did he reveal to you what you mention of drinking wine? If he revealed that to you, then you are his partners in it; and if he did not reveal it to you, it is not lawful for you to testify to what you do not know.” They said: “It is true with us, even if we did not see it.” He said: “God has refused that for the people of testimony, for He said: except those who bear witness to the truth, and they know [al-Zukhruf: 86]. I have nothing to do with your affair.” They said: “Perhaps you dislike that someone other than you take charge; we will give you authority.” He said: “I do not deem fighting lawful for what you want me to do, whether as a follower or followed.” They said: “You fought with your father.” He said: “Bring me someone like my father, and I will fight for the like of what he fought for.” They said: “Then command your two sons, Abū Hāshim and al-Qāsim, to fight with us.” He said: “If I commanded them, I would fight.” They said: “Then stand with us in a position where you urge the people to fight.” He said: “Glory be to God! Should I command the people to what I do not do and do not approve? No, when I counsel sincerely for God regarding His servants.” They said: “Then we will compel you.” He said: “Then I will command the people to fear God and not to please a creature through the wrath of the Creator.” And he departed for Makkah. Abū al-Qāsim al-Baghawī said with his chain of transmission from Zayd b. Aslam, from his father, that Ibn ʿUmar entered—while he was with him—upon Ibn Muṭīʿ. When he entered, he said: “Welcome to Abū ʿAbd al-Raḥmān, place a cushion for him.” He said: “I have come to you only to relate to you a hadith I heard from the Messenger of God ﷺ saying: ‘Whoever withdraws a hand from obedience will come on the Day of Resurrection with no argument, and whoever dies having separated from the community dies a death of the pre-Islamic era.’” Abū Jaʿfar al-Bāqir said: No one of the family of Abū Ṭālib or of Banū ʿAbd al-Muṭṭalib went out during the days of al-Ḥarrah. When Muslim b. ʿUqbah came to Madinah, he honored my father, brought his seat near, and gave him a writ of protection. Al-Madāʾinī narrated that Muslim b. ʿUqbah sent Rawḥ b. Zinbāʿ to Yazīd with the good news of al-Ḥarrah. When he informed him of what had happened, he said: “O my people!” Then he summoned al-Ḍaḥḥāk b. Qays al-Fihrī and said to him: “You see what the people of Madinah have met with. What is the right course to mend them?” He said: “Food and gifts.” So he ordered food to be carried to them and lavished his gifts upon them. This is contrary to what the lying Rāfiḍah mention of him, that he gloated over them and was gratified by their killing, and that he recited—whether from memory or on the authority of a report—the poem of Ibn al-Zibaʿrā mentioned earlier. Abū Bakr Muḥammad b. Khalaf b. al-Marzubān b. Bassām said with his chain of transmission from al-Aṣmaʿī, who said: I heard Hārūn al-Rashīd recite for Yazīd b. Muʿāwiyah: She is between ʿĀmir b. Luʾayy when traced, and between ʿAbd Manāf, And she has in the Muṭayyabūn ancestors, then she attained the noble qualities of the successors. The cousin of the Prophet, noblest of those who walk with sandals on the dust, or barefoot; You will not see her in coarse dress and roughness except like a pearl in its shell. Al-Zubayr b. Bakkār said: My uncle Muṣʿab recited to me, for Yazīd b. Muʿāwiyah b. Abī Sufyān: This worry returned, so it gathered together, and sleep grew bitter, so it refrained; Watching the star, I observe it, and when a star rises, It wandered until I think that it has fallen in the lowland; And she has at al-Māṭirūn, when the ants eat what it gathered, A pleasure place, until when it reached, she alighted at Jilliq, a church, In domes amid a daskarah, around which the olives have ripened. And from his poetry also: And a woman said to me when I compared her face to the full moon of darkness one day, when my path had narrowed: "You liken me to the full moon—this is a diminution of my worth, but I am not the first to be satirized. Do you not see that the full moon, at its fullness, when it reaches the point of comparison, turns into a bracelet? So there is no pride if you liken my mouth to the full moon, my eyelids to magic, and my dark eyes to the night." Al-Zubayr b. Bakkār mentioned, on the authority of Abū Muḥammad al-Jazarī, who said: In Madinah there was a singing slave-girl called Sallāmah, one of the most beautiful of women in face, the most complete of them in intellect, and the finest of them in conversation. She had read the Qurʾān, transmitted poetry, and composed it. ʿAbd al-Raḥmān b. Ḥassān and al-Aḥwaṣ b. Muḥammad used to sit with her. She became attached to al-Aḥwaṣ and turned away from ʿAbd al-Raḥmān. So Ibn Ḥassān traveled to Yazīd b. Muʿāwiyah and praised him, and directed him to Sallāmah, her beauty, her excellence, and her eloquence, saying: "She is not suitable except for you, O Commander of the Faithful, and to be among your boon companions." So Yazīd sent for her; she was purchased for him and carried to him. She attained a great position with him, and he preferred her over all those he had. ʿAbd al-Raḥmān returned to Madinah and passed by al-Aḥwaṣ, finding him grief-stricken. He wanted to add to what he already had, so he said: "O one afflicted with love, overwhelmed—he met from love intense agonies. Love silenced him, so he does not turn away except with a cup of love, drunk. What pleases him has become locked away from him, and what he hates has become open. The one who now possesses her has gained her—he obtains from her the scent and the fragrance. The Caliph of God—so give up passion, and console a heart wounded because of you." He said: Al-Aḥwaṣ refrained from answering him, then his passionate longing for her overcame him, so he traveled to Yazīd and praised him. When he arrived before him, Yazīd honored him, brought him near, and he gained favor with him. Then Sallāmah secretly sent a servant to him, giving him money on condition that he bring al-Aḥwaṣ in to her. The servant informed Yazīd of that, and he said: "Carry out her message." He did so and brought al-Aḥwaṣ in to her, while Yazīd sat in a place where he could see them but they could not see him. When the slave-girl saw al-Aḥwaṣ, she wept to him and he wept to her. She ordered that a chair be placed for him, and he sat on it. Each of them began complaining to the other of the intensity of longing, and they continued conversing until dawn, while Yazīd listened to their words without there being any impropriety between them, until al-Aḥwaṣ was about to leave and said: "My heart has become filled with anxiety and disturbance from love of one whom I have never ceased to keep in mind." She said: "Lovers have awakened after separation when they despaired; I too have despaired, but I do not awaken in any state." He said: "Whoever forgets through despair a trusted friend, then from you, Sallām, I have not become forgetful." She said: "By God, by God, I will not forget you, O my sorrow, until the spirit leaves my limbs." He said: "By God, he has not failed whose evening is spent with you as his, O delight of the eye, in family and in wealth." He said: Then he bade her farewell and left. Yazīd seized him and summoned her, saying: "Tell me what happened during your night and be truthful to me." So they told him and recited to him what they had said, omitting not a single letter nor altering anything of what he had heard. Yazīd said to her: "Do you love him?" She said: "Yes, by God, O Commander of the Faithful: A strong love that flows like the soul in my body—can the soul and the body be separated?" He said to him: "Do you love her?" He said: "Yes, by God, O Commander of the Faithful: A strong, ancient love, not newly acquired, among the ribs like a fire blazing." Yazīd said: "You two indeed describe a strong love. Take her, O Aḥwaṣ, for she is yours." And he gave him a generous gift. Al-Aḥwaṣ returned with her to the Hijaz, delighted. It has been narrated that Yazīd had become notorious for musical instruments, drinking wine, singing, hunting, keeping slave-boys and slave-girls, dogs, and ram-fighting, bears, and monkeys. There was not a day but that he woke up intoxicated. He would tie a monkey onto a saddled horse with ropes and drive it along, and he would dress the monkey in gold caps, and likewise the slave-boys. He would hold horse races, and when a monkey died he would grieve over it. It was said that the cause of his death was that he carried a female monkey and made it leap, and it bit him. They mentioned other things about him besides that. God knows best as to the truth of that. The last words Yazīd spoke ʿAbd al-Raḥmān b. Abī Madhʿūr said: Some people of knowledge related to me, saying: The last words Yazīd b. Muʿāwiyah spoke were: "O God, do not hold me accountable for what I did not love and did not intend, and judge between me and ʿUbayd Allāh b. Ziyād." The inscription on his signet ring was: "I have believed in God the Almighty." The death of Yazīd Yazīd died in Ḥuwwārīn, one of the villages of Damascus, on the fourteenth of Rabīʿ al-Awwal; it was also said: on Thursday, in the middle of the month, in the year 64 AH. His accession was after his father's death in mid-Rajab of the year 60 AH. He was born in the year 25—or it was said: 26, or 27. Despite this, there is disagreement about his age and the length of his rule according to many statements. If you reflect on what I have mentioned to you of these determinations, the confusion in this disagreement will be dispelled for you, for some said: He had passed forty when he died. God knows best. He was carried to Damascus, and his son Muʿāwiyah b. Yazīd, Commander of the Faithful, prayed over him, and he was buried in the cemetery of Bāb al-Ṣaghīr. During his days, the river called Yazīd, at the foot of Mount Qāsiyūn, was widened; it had been a small stream, and he widened it to many times the amount of water that used to flow in it. Al-Ḥāfiẓ Abū al-Qāsim b. ʿAsākir said: Abū al-Faḍl Muḥammad b. Muḥammad b. al-Faḍl b. al-Muẓaffar al-ʿAbdī, judge of Bahrain, related to us from his own words, and he wrote it for me in his own handwriting, saying: I saw Yazīd b. Muʿāwiyah in a dream, and I said to him: "Did you kill al-Ḥusayn?" He said: "No." I said to him: "Has God forgiven you?" He said: "Yes, and He admitted me into Paradise." I said: "Then what about the ḥadīth that is narrated, that the Messenger of God ﷺ saw Muʿāwiyah carrying Yazīd and said: 'A man from the people of Paradise carrying a man from the people of the Fire'?" He said: "It is not authentic." Ibn ʿAsākir said: It is as he said, for Yazīd b. Muʿāwiyah was not born during the lifetime of the Prophet ﷺ; he was born only after the twentieth year of the Hijrah.
Tarikh (al-Tabari) 2231No grade recorded
أَوْلَادِ يَزِيدَ بْنِ مُعَاوِيَةَ وَعَدَدِهِمْ فَمِنْهُمْ مُعَاوِيَةُ بْنُ يَزِيدَ بْنِ مُعَاوِيَةَ يُكَنَّى أَبَا لَيْلَى، وَهُوَ الَّذِي يَقُولُ فِيهِ الشَّاعِرُ: إِنِّي أَرَى فِتْنَةً قَدْ حَانَ أَوَّلُهَا وَالْمُلْكُ بَعْدَ أَبِي لَيْلَى لِمَنْ غَلَبَا وَخَالِدُ بْنُ يَزِيدَ، يُكَنَّى أَبَا هَاشِمٍ، كَانَ يُقَالُ: إِنَّهُ أَصَابَ عِلْمَ الْكِيمْيَاءِ. وَأَبُو سُفْيَانَ، وَأُمُّهُمْ أُمُّ هَاشِمٍ بِنْتُ أَبِي هَاشِمِ بْنِ عُتْبَةَ بْنِ رَبِيعَةَ بْنِ عَبْدِ شَمْسٍ، وَقَدْ تَزَوَّجَهَا بَعْدَ يَزِيدَ مَرْوَانُ بْنُ الْحَكَمِ وَهِيَ الَّتِي يَقُولُ فِيهَا الشَّاعِرُ: انْعَمِي أُمَّ خَالِدٍ رُبَّ سَاعٍ لِقَاعِدٍ وَعَبْدُ اللَّهِ بْنُ يَزِيدَ، وَيُقَالُ لَهُ: الْأُسْوَارُ. وَكَانَ مِنْ أَرَمَى الْعَرَبِ، وَأُمُّهُ أُمُّ كُلْثُومٍ بِنْتُ عَبْدِ اللَّهِ بْنِ عَامِرٍ وَهُوَ الَّذِي يَقُولُ فِيهِ الشَّاعِرُ: زَعَمَ النَّاسُ أَنَّ خَيْرَ قُرَيْشٍ كُلِّهِمْ حِينَ يُذْكَرُ الْأُسْوَارُ وَعَبْدُ اللَّهِ الْأَصْغَرُ، وَأَبُو بَكْرٍ، وَعُتْبَةُ، وَعَبْدُ الرَّحْمَنِ، وَالرَّبِيعُ، وَمُحَمَّدٌ، لِأُمَّهَاتِ أَوْلَادٍ شَتَّى.
✧ The Children of Yazīd b. Muʿāwiyah and Their Number Among them were Muʿāwiyah b. Yazīd b. Muʿāwiyah, whose kunyah was Abū Laylā. He is the one about whom the poet says: I see a fitnah whose beginning is near, and sovereignty after Abū Laylā belongs to whoever prevails. And Khālid b. Yazīd, whose kunyah was Abū Hāshim. It was said that he had acquired the science of alchemy. And Abū Sufyān. Their mother was Umm Hāshim bt. Abī Hāshim b. ʿUtbah b. Rabīʿah b. ʿAbd Shams. Marwān b. al-Ḥakam married her after Yazīd, and she is the one about whom the poet says: Enjoy yourself, Umm Khālid; perhaps one who strives may be for one who sits. And ʿAbd Allāh b. Yazīd, called al-Uswār. He was one of the best archers among the Arabs, and his mother was Umm Kulthūm bt. ʿAbd Allāh b. ʿĀmir. He is the one about whom the poet says: The people claimed that the best of Quraysh, all of them, when al-Uswār is mentioned— And ʿAbd Allāh al-Aṣghar, and Abū Bakr, and ʿUtbah, and ʿAbd al-Raḥmān, and al-Rabīʿ, and Muḥammad, from various ummahāt awlād.
Tarikh (al-Tabari) 2232No grade recorded
إِمَارَةُ مُعَاوِيَةَ بْنِ يَزِيدَ بْنِ مُعَاوِيَةَ أَبُو عَبْدِ الرَّحْمَنِ، وَيُقَالُ: أَبُو يَزِيدَ. وَيُقَالُ: أَبُو لَيْلَى الْقُرَشِيُّ الْأُمَوِيُّ. وَأُمُّهُ أُمُّ هَاشِمٍ بِنْتُ أَبِي هَاشِمِ بْنِ عُتْبَةَ بْنِ رَبِيعَةَ، بُويِعَ لَهُ بَعْدَ مَوْتِ أَبِيهِ، وَكَانَ وَلِيَّ عَهْدِهِ مِنْ بَعْدِهِ فِي رَابِعَ عَشَرَ رَبِيعٍ الْأَوَّلِ سَنَةَ أَرْبَعٍ وَسِتِّينَ، وَكَانَ رَجُلًا صَالِحًا نَاسِكًا، وَلَمْ تَطُلْ مُدَّتُهُ. قِيلَ: إِنَّهُ مَكَثَ فِي الْمُلْكِ أَرْبَعِينَ يَوْمًا. وَقِيلَ: عِشْرِينَ يَوْمًا. وَقِيلَ: شَهْرَيْنِ. وَقِيلَ: شَهْرًا وَنِصْفَ شَهْرٍ. وَقِيلَ: ثَلَاثَةَ أَشْهُرٍ وَقِيلَ: وَعِشْرِينَ يَوْمًا. وَقِيلَ أَرْبَعَةَ أَشْهُرٍ. فَاللَّهُ أَعْلَمُ. وَكَانَ فِي مُدَّةِ وِلَايَتِهِ مَرِيضًا، لَمْ يَخْرُجْ إِلَى النَّاسِ، وَكَانَ الضَّحَّاكُ بْنُ قَيْسٍ هُوَ الَّذِي يُصَلِّي بِالنَّاسِ، وَيَسُدُّ الْأُمُورَ. وَمَاتَ مُعَاوِيَةُ بْنُ يَزِيدَ هَذَا عَنْ إِحْدَى وَعِشْرِينَ سَنَةً وَقِيلَ: ثَلَاثٍ وَعِشْرِينَ سَنَةً وَثَمَانِيَةَ عَشَرَ يَوْمًا. وَقِيلَ: تِسْعَ عَشْرَةَ سَنَةً. وَقِيلَ: عِشْرِينَ سَنَةً. وَقِيلَ: ثَلَاثٍ وَعِشْرِينَ سَنَةً. وَقِيلَ: إِنَّمَا عَاشَ ثَمَانِيَ عَشْرَةَ سَنَةً. وَقِيلَ: خَمْسَ عَشْرَةَ سَنَةً. فَاللَّهُ أَعْلَمُ. وَصَلَّى عَلَيْهِ أَخُوهُ خَالِدٌ، وَقِيلَ: عُثْمَانُ بْنُ عَنْبَسَةَ. وَقِيلَ: الْوَلِيدُ بْنُ عُتْبَةَ. وَهَذَا هُوَ الصَّحِيحُ، فَإِنَّهُ أَوْصَى إِلَيْهِ بِذَلِكَ، وَشَهِدَ دَفْنَهُ مَرْوَانُ بْنُ الْحَكَمِ، وَكَانَ الضَّحَّاكُ بْنُ قَيْسٍ هُوَ الَّذِي يُصَلِّي بِالنَّاسِ بَعْدَهُ حَتَّى اسْتَقَرَّ الْأَمْرُ لِمَرْوَانَ بِالشَّامِ، وَدُفِنَ بِمَقَابِرِ بَابِ الصَّغِيرِ بِدِمَشْقَ. وَلِمَا حَضَرَتْهُ الْوَفَاةُ قِيلَ لَهُ: أَلَا تُوصِي ؟ فَقَالَ: لَا أَتَزَوَّدُ مَرَارَتَهَا وَأَتْرُكُ حَلَاوَتَهَا لِبَنِي أُمَيَّةَ. وَكَانَ، رَحِمَهُ اللَّهُ، أَبْيَضَ شَدِيدَ الْبَيَاضِ، كَثِيرَ الشَّعْرِ، كَبِيرَ الْعَيْنَيْنِ، جَعْدَ الشَّعْرِ، أَقْنَى الْأَنْفِ، مُدَوَّرَ الرَّأْسِ، جَمِيلَ الْوَجْهِ دَقِيقَهُ، حَسَنَ الْجِسْمِ. قَالَ أَبُو زُرْعَةَ الدِّمَشْقِيُّ: مُعَاوِيَةُ وَعَبْدُ الرَّحْمَنِ وَخَالِدٌ إِخْوَةٌ، وَكَانُوا مِنْ صَالِحِي الْقَوْمِ. وَقَالَ فِيهِ بَعْضُ الشُّعَرَاءِ، وَهُوَ عَبْدُ اللَّهِ بْنُ هَمَّامٍ السَّلُولِيُّ: تَلَقَّاهَا يَزِيدٌ عَنْ أَبِيهِ فَدُونَكَهَا مُعَاوِي عَنْ يَزِيدَا أَدِيرُوهَا بَنِي حَرْبٍ عَلَيْكُمْ وَلَا تَرْمُوا بِهَا الْغَرَضَ الْبَعِيدَا وَيُرْوَى أَنَّ مُعَاوِيَةَ بْنَ يَزِيدَ هَذَا نَادَى فِي النَّاسِ: الصَّلَاةُ جَامِعَةٌ. ذَاتَ يَوْمٍ، فَاجْتَمَعَ النَّاسُ، فَقَالَ لَهُمْ فِيمَا قَالَ: يَا أَيُّهَا النَّاسُ، إِنِّي قَدْ وُلِّيتُ أَمْرَكُمْ وَأَنَا ضَعِيفٌ عَنْهُ، فَإِنْ أَحْبَبْتُمْ تَرَكْتُهَا لِرَجُلٍ قَوِيٍّ، كَمَا تَرَكَهَا الصِّدِّيقُ لِعُمَرَ، وَإِنْ شِئْتُمْ تَرَكْتُهَا شُورَى فِي سِتَّةٍ مِنْكُمْ كَمَا تَرَكَهَا عُمَرُ بْنُ الْخَطَّابِ وَلَيْسَ فِيكُمْ مَنْ هُوَ صَالِحٌ لِذَلِكَ، وَقَدْ تَرَكْتُ لَكُمْ أَمْرَكُمْ، فَوَلُّوا عَلَيْكُمْ مَنْ يَصْلُحُ لَكُمْ. ثُمَّ نَزَلَ وَدَخَلَ مَنْزِلَهُ، فَلَمْ يَخْرُجْ مِنْهُ حَتَّى مَاتَ، رَحِمَهُ اللَّهُ تَعَالَى. وَيُقَالُ: إِنَّهُ سُقِيَ. وَيُقَالُ: إِنَّهُ طُعِنَ. وَقَدْ حَضَرَ مَرْوَانُ دَفْنَهُ، فَلَمَّا فَرَغَ مِنْهُ قَالَ مَرْوَانُ: أَتَدْرُونَ مَنْ دَفَنْتُمْ ؟ قَالُوا: نَعَمْ مُعَاوِيَةَ بْنَ يَزِيدَ. فَقَالَ مَرْوَانُ: هُوَ أَبُو لَيْلَى الَّذِي قَالَ فِيهِ أَزْنَمُ الْفَزَارِيُّ: إِنِّي أَرَى فِتْنَةً تَغْلِي مَرَاجِلُهَا وَالْمُلْكُ بَعْدَ أَبِي لَيْلَى لِمَنْ غَلَبَا قَالُوا: كَانَ الْأَمْرُ كَمَا قَالَ. وَذَلِكَ أَنَّ أَبَا لَيْلَى تُوُفِّيَ عَنْ غَيْرِ عَهْدٍ مِنْهُ إِلَى أَحَدٍ فَتَغَلَّبَ عَلَى الْحِجَازِ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ، وَعَلَى دِمَشْقَ وَأَعْمَالِهَا مَرْوَانُ بْنُ الْحَكَمِ، وَبَايَعَ أَهْلُ خُرَاسَانَ سَلْمَ بْنَ زِيَادٍ حَتَّى يَتَوَلَّى عَلَى النَّاسِ خَلِيفَةٌ، فَسَارَ فِيهِمْ سَلْمٌ سِيرَةً حَسَنَةً أَحَبُّوهُ عَلَيْهَا، ثُمَّ أَخْرَجُوهُ مِنْ بَيْنِ أَظْهُرِهِمْ، وَخَرَجَ الْقُرَّاءُ وَالْخَوَارِجُ بِالْبَصْرَةِ، وَعَلَيْهِمْ نَافِعُ بْنُ الْأَزْرَقِ، وَطَرَدُوا عَنْهُمْ عُبَيْدَ اللَّهِ بْنَ زِيَادٍ - بَعْدَ مَا كَانُوا بَايَعُوهُ عَلَيْهِمْ - حَتَّى يَصِيرَ لِلنَّاسِ إِمَامٌ، فَذَهَبَ إِلَى الشَّامِ بَعْدَ فُصُولٍ يَطُولُ ذَكَرُهَا، وَقَدْ بَايَعُوا بَعْدَهُ عَبْدَ اللَّهِ بْنَ الْحَارِثِ بْنِ نَوْفَلٍ الْمَعْرُوفَ بِبَبَّةَ، وَأُمُّهُ هِنْدُ بِنْتُ أَبِي سُفْيَانَ، وَقَدْ جَعَلَ عَلَى شُرْطَةِ الْبَصْرَةِ هِمْيَانَ بْنَ عَدِيٍّ السَّدُوسِيَّ، فَبَايَعَهُ النَّاسُ فِي مُسْتَهَلِّ جُمَادَى الْآخِرَةِ، سَنَةَ أَرْبَعٍ وَسِتِّينَ، وَقَدْ قَالَ الْفَرَزْدَقُ: وَبَايَعْتُ أَقْوَامًا وَفَيْتُ بِعَهْدِهِمْ وَبَبَّةُ قَدْ بَايَعْتُهُ غَيْرَ نَادِمِ فَأَقَامَ فِيهِمْ أَرْبَعَةَ أَشْهُرٍ، ثُمَّ لَزِمَ بَيْتَهُ، فَكَتَبَ أَهْلُ الْبَصْرَةِ إِلَى ابْنِ الزُّبَيْرِ، فَكَتَبَ ابْنُ الزُّبَيْرِ إِلَى أَنَسِ بْنِ مَالِكٍ يَأْمُرُهُ أَنْ يُصَلِّيَ بِالنَّاسِ، فَصَلَّى بِهِمْ شَهْرَيْنِ،. وَخَرَجَ نَجْدَةُ بْنُ عَامِرٍ الْحَنَفِيُّ بِالْيَمَامَةِ، وَخَرَجَ بَنُو مَاحُوزَ فِي الْأَهْوَازِ وَفَارِسَ وَغَيْرِ ذَلِكَ.
✧ The governorship of Muʿāwiyah b. Yazīd b. Muʿāwiyah Abū ʿAbd al-Raḥmān, and it is said: Abū Yazīd. And it is said: Abū Laylā al-Qurashī al-Umawī. His mother was Umm Hāshim bt. Abī Hāshim b. ʿUtbah b. Rabīʿah. He was given the oath of allegiance after the death of his father, and he was his heir apparent after him, on the fourteenth of Rabīʿ al-Awwal in the year sixty-four. He was a righteous, devout man, and his term did not last long. It is said that he remained in power forty days. And it is said: twenty days. And it is said: two months. And it is said: a month and a half. And it is said: three months and twenty days. And it is said: four months. But God knows best. During the period of his governance he was ill, and did not go out to the people. Al-Ḍaḥḥāk b. Qays was the one who led the people in prayer and managed affairs. This Muʿāwiyah b. Yazīd died at the age of twenty-one, and it is said: twenty-three years and eighteen days. And it is said: nineteen years. And it is said: twenty years. And it is said: twenty-three years. And it is said: he lived only eighteen years. And it is said: fifteen years. But God knows best. His brother Khālid prayed over him, and it is said: ʿUthmān b. ʿAnbasah. And it is said: al-Walīd b. ʿUtbah. This last is the correct one, for he had bequeathed that to him. Marwān b. al-Ḥakam witnessed his burial, and al-Ḍaḥḥāk b. Qays was the one who led the people in prayer after him until authority was settled for Marwān in Syria. He was buried in the cemetery of Bāb al-Ṣaghīr in Damascus. When death came to him, it was said to him: Will you not make a bequest? He said: I shall not take its bitterness and leave its sweetness to the Umayyads. He was, may God have mercy on him, white, very fair-skinned, with abundant hair, large eyes, curly hair, an aquiline nose, a round head, a handsome, fine face, and a good body. Abū Zurʿah al-Dimashqī said: Muʿāwiyah, ʿAbd al-Raḥmān, and Khālid were brothers, and they were among the righteous of the people. A poet said of him—he is ʿAbd Allāh b. Hammām al-Sulūlī: Yazīd received it from his father, so take it, Muʿāwiyah, from Yazīd. Pass it around, O Banū Ḥarb, among yourselves, and do not cast it at the distant target. It is related that this Muʿāwiyah b. Yazīd called out among the people one day: "The prayer in congregation!" The people gathered, and he said to them, among other things: "O people, I have been given charge of your affairs, and I am too weak for it. If you wish, I will leave it to a strong man, as al-Ṣiddīq left it to ʿUmar. Or if you wish, I will leave it as a consultative council (shūrā) of six among you, as ʿUmar b. al-Khaṭṭāb left it, though there is none among you fit for that. I leave your affair to you, so appoint over yourselves someone who is suitable for you." Then he descended and entered his house, and did not come out of it until he died, may God Almighty have mercy on him. It is said that he was given poison to drink. And it is said that he was stabbed. Marwān attended his burial. When he finished, Marwān said: "Do you know whom you have buried?" They said: "Yes, Muʿāwiyah b. Yazīd." Marwān said: "He is Abū Laylā, of whom Aznam al-Fazārī said: I see a strife whose cauldrons are boiling, and after Abū Laylā, dominion belongs to whoever prevails. They said: The matter was as he said. That is because Abū Laylā died without a covenant from him to anyone, so ʿAbd Allāh b. al-Zubayr seized control of the Hijaz, and Marwān b. al-Ḥakam of Damascus and its districts. The people of Khurasan gave allegiance to Salm b. Ziyād until a caliph should take charge of the people. Salm behaved among them with such excellent conduct that they loved him for it; then they expelled him from their midst. The Qurrāʾ and the Khawārij rose in Basra, led by Nāfiʿ b. al-Azraq, and they drove out ʿUbayd Allāh b. Ziyād—after they had given allegiance to him over themselves—until an imam should be established for the people. He went to Syria after events whose mention would be lengthy. After him they gave allegiance to ʿAbd Allāh b. al-Ḥārith b. Nawfal, known as Babbah, whose mother was Hind bt. Abī Sufyān. He appointed Himyān b. ʿAdī al-Sadūsī as head of the shurṭah of Basra. The people gave him allegiance at the beginning of Jumādā al-Ākhirah in the year sixty-four. Al-Farazdaq said: I gave allegiance to peoples and was faithful to their covenant, and Babbah—I gave allegiance to him without regret. He remained among them four months, then stayed in his house. The people of Basra wrote to Ibn al-Zubayr, and Ibn al-Zubayr wrote to Anas b. Mālik ordering him to lead the people in prayer, and he led them in prayer for two months. Najdah b. ʿĀmir al-Ḥanafī rose in al-Yamāmah, and the Banū Māḥūz rose in al-Ahwāz, Fārs, and elsewhere.
Tarikh (al-Tabari) 2233No grade recorded
إِمَارَةُ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ ؓ لَمَّا هَلَكَ يَزِيدُ بَلَغَ الْخَبَرُ عَبْدَ اللَّهِ بْنَ الزُّبَيْرِ بِمَكَّةَ. وَاسْتَفْحَلَ أَمْرُه بِالْحِجَازِ وَمَا وَالَاهَا، وَبَايَعَهُ النَّاسُ بَعْدَ يَزِيدَ بَيْعَةً عَامَّةً هُنَاكَ، وَاسْتَنَابَ عَلَى الْمَدِينَةِ أَخَاهُ عُبَيْدَةَ بْنَ الزُّبَيْرِ، وَأَمَرَهُ بِإِجْلَاءِ بَنِي أُمَيَّةَ عَنِ الْمَدِينَةِ، فَأَجْلَاهُمْ فَرَحَلُوا إِلَى الشَّامِ، وَفِيهِمْ مَرْوَانُ وَابْنُهُ عَبْدُ الْمَلِكِ، ثُمَّ بَعَثَ أَهْلُ الْبَصْرَةِ إِلَى ابْنِ الزُّبَيْرِ بَعْدَ حُرُوبٍ جَرَتْ بَيْنَهُمْ وَفِتَنٍ كَثِيرَةٍ يَطُولُ اسْتِقْصَاؤُهَا، غَيْرَ أَنَّهُمْ فِي أَقَلِّ مِنْ سِتَّةِ أَشْهُرٍ أَقَامُوا عَلَيْهِمْ نَحْوًا مِنْ أَرْبَعَةِ أُمَرَاءَ مِنْ بَيْنِهِمْ، ثُمَّ اضْطَرَبَتْ أُمُورُهُمْ، ثُمَّ بَعَثُوا إِلَى ابْنِ الزُّبَيْرِ، وَهُوَ بِمَكَّةَ يَجْلِبُونَهُ إِلَى أَنْفُسِهِمْ، فَكَتَبَ إِلَى أَنَسِ بْنِ مَالِكٍ لِيُصَلِّيَ بِهِمْ. وَبَعَثَ ابْنُ الزُّبَيْرِ إِلَى أَهْلِ الْكُوفَةِ عَبْدَ اللَّهِ بْنَ يَزِيدَ الْأَنْصَارِيَّ عَلَى الصَّلَاةِ، وَإِبْرَاهِيمَ بْنَ مُحَمَّدِ بْنِ طَلْحَةَ بْنِ عُبَيْدِ اللَّهِ عَلَى الْخَرَاجِ، وَاسْتَوْثَقَ لَهُ الْمِصْرَانِ جَمِيعًا، وَأَرْسَلَ إِلَى أَهْلِ مِصْرَ فَبَايَعُوهُ. وَاسْتَنَابَ عَلَيْهَا عَبْدَ الرَّحْمَنِ بْنَ جَحْدَمٍ، وَأَطَاعَتْ لَهُ الْجَزِيرَةُ. وَبَعَثَ عَلَى الْبَصْرَةِ الْحَارِثَ بْنَ عَبْدِ اللَّهِ بْنِ أَبِي رَبِيعَةَ، وَبَعَثَ إِلَى الْيَمَنِ فَبَايَعُوهُ، وَإِلَى خُرَاسَانَ فَبَايَعُوهُ، وَإِلَى الضَّحَّاكِ بْنِ قَيْسٍ بِالشَّامِ فَبَايَعَ، وَقِيلَ: إِنَّ أَهْلَ دِمَشْقَ وَأَعْمَالَهَا مِنْ بِلَادِ الْأُرْدُنِّ لَمْ يُبَايِعُوهُ ; لِأَنَّهُمْ بَايَعُوا مَرْوَانَ بْنَ الْحَكَمِ لَمَّا رَجَعَ الْحُصَيْنُ بْنُ نُمَيْرٍ مِنْ مَكَّةَ إِلَى الشَّامِ.
✧ The emirate of ʿAbd Allāh b. al-Zubayr ؓ When Yazīd perished, the news reached ʿAbd Allāh b. al-Zubayr in Makkah. His affair became strong in the Hijaz and its environs, and the people gave him a general pledge of allegiance there after Yazīd. He appointed his brother ʿUbaydah b. al-Zubayr as his deputy over Madinah, and ordered him to expel the Umayyads from Madinah. He expelled them, and they departed to Syria, among them Marwān and his son ʿAbd al-Malik. Then the people of Basra sent to Ibn al-Zubayr after wars that occurred among them and many tribulations whose full investigation would be lengthy, except that in less than six months they set up over themselves about four commanders from among themselves, then their affairs became disordered, then they sent to Ibn al-Zubayr, while he was in Makkah, summoning him to come to them. He wrote to Anas b. Mālik to lead them in prayer. Ibn al-Zubayr sent to the people of Kufa ʿAbd Allāh b. Yazīd al-Anṣārī over the prayer, and Ibrāhīm b. Muḥammad b. Ṭalḥah b. ʿUbayd Allāh over the land tax. Both of the two garrisons became firmly secured for him, and he sent to the people of Egypt and they pledged allegiance to him. He appointed ʿAbd al-Raḥmān b. Jaḥdam as his deputy over it, and the Jazirah obeyed him. He sent al-Ḥārith b. ʿAbd Allāh b. Abī Rabīʿah over Basra, and he sent to Yemen and they pledged allegiance to him, and to Khurasan and they pledged allegiance to him, and to al-Ḍaḥḥāk b. Qays in Syria and he pledged allegiance. It was said: The people of Damascus and its districts from the land of Jordan did not pledge allegiance to him; because they pledged allegiance to Marwān b. al-Ḥakam when al-Ḥuṣayn b. Numayr returned from Makkah to Syria.
Tarikh (al-Tabari) 2234No grade recorded
خِلَافَةُ ابْنِ الزُّبَيْرِ ؓ [64 - 73 هـ] عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ بْنِ الْعَوَّامِ بْنِ خُوَيْلِدِ بْنِ أَسَدِ بْنِ عَبْدِ الْعُزَّى بْنِ قُصَيٍّ الْأَسَدِيُّ، كُنْيَتُهُ أَبُو بَكْرٍ، وَقِيلَ: أَبُو خُبَيْبٍ - بِضَمِّ الْخَاءِ الْمُعْجَمَةِ - وَقِيلَ: أَبُو بُكَيْرٍ، صَحَابِيُّ ابْنُ صَحَابِيٍّ. أَبُوهُ أَحَدُ الْعَشْرَةِ الْمَشْهُودِ لَهُمْ بِالْجَنَّةِ، وَأُمُّهُ: أَسْمَاءُ بِنْتُ أَبِي بَكْرٍ الصِّدِّيقِ ؓ، وَأُمُّ أَبِيهِ: صَفِيَّةُ عَمَّةُ النَّبِيِّ ﷺ. وُلِدَ بِالْمَدِينَةِ بَعْدَ عِشْرِينَ شَهْرًا مِنَ الْهِجْرَةِ، وَقِيلَ: فِي السَّنَةِ الْأُولَى، وَهُوَ أَوَّلُ مَوْلُودٍ وُلِدَ لِلْمُهَاجِرِينَ بَعْدَ الْهِجْرَةِ، وَفَرِحَ الْمُسْلِمُونَ بِوِلَادَتِهِ فَرَحًا شَدِيدًا؛ لِأَنَّ الْيَهُودَ كَانُوا يَقُولُونَ: سَحَرْنَاهُمْ فَلَا يُولَدُ لَهُمْ وَلَدٌ، فَحَنَّكَهُ رَسُولُ اللَّهِ ﷺ بِتَمْرَةٍ لَاكَهَا، وَسَمَّاهُ عَبْدَ اللَّهِ، وَكَنَّاهُ أَبَا بَكْرٍ، بِاسْمِ جَدِّهِ الصِّدِّيقِ وَكُنْيَتِهِ. وَكَانَ صَوَّامًا قَوَّامًا طَوِيلَ الصَّلَاةِ، وَصُولًا لِلرَّحِمِ، عَظِيمَ الشَّجَاعَةِ، قَسَّمَ الدَّهْرَ ثَلَاثَ لَيَالٍ: لَيْلَةً يُصَلِّي قَائِمًا حَتَّى الصَّبَاحِ، وَلَيْلَةً رَاكِعًا، وَلَيْلَةً سَاجِدًا حَتَّى الصَّبَاحِ. رُوِيَ لَهُ عَنِ النَّبِيِّ ﷺ ثَلَاثَةٌ وَثَلَاثُونَ حَدِيثًا. رَوَى عَنْهُ: أَخُوهُ عُرْوَةُ، وَابْنُ أَبِي مَلِيكَةَ، وَعَبَّاسُ بْنُ سَهْلٍ، وَثَابِتٌ الْبُنَانِيُّ، وَعَطَاءٌ، وَعُبَيْدَةُ السَّلْمَانِيُّ، وَخَلَائِقُ آخَرُونَ. [ذِكْرُ شَيْءٍ مِنْ فَضَائِلِ سَيِّدِنَا ابْنِ الزُّبَيْرِ ؓ ] أَخْرَجَ أَبُو يَعْلَى فِي «مُسْنَدِهِ» عَنِ ابْنِ الزُّبَيْرِ: أَنَّ النَّبِيَّ ﷺ احْتَجَمَ، فَلَمَّا فَرَغَ... قَالَ لَهُ: «يَا عَبْدَ اللَّهِ؛ اذْهَبْ بِهَذَا الدَّمِ فَأَهْرِقْهُ حَيْثُ لَا يَرَاكَ أَحَدٌ»، فَلَمَّا ذَهَبَ... شَرِبَهُ، فَلَمَّا رَجَعَ قَالَ: «مَا صَنَعْتَ بِالدَّمِ» ؟ قَالَ: عَمَدْتُ إِلَى أَخْفَى مَوْضِعٍ عَمَلْتُ فَجَعَلْتُهُ فِيهِ، قَالَ: «لَعَلَّكَ شَرِبْتَهُ»، قَالَ: نَعَمْ، قَالَ: «وَيْلٌ لِلنَّاسِ مِنْكَ، وَوَيْلٌ لَكَ مِنَ النَّاسِ!» فَكَانُوا يَرَوْنَ أَنَّ الْقُوَّةَ الَّتِي بِهِ مِنْ ذَلِكَ الدَّمِ. وَأُخْرِجَ عَنْ نَوْفٍ الْبِكَالِيِّ قَالَ: (إِنِّي لَأَجِدُ فِي كِتَابِ اللَّهِ الْمُنَزَّلِ: أَنَّ ابْنَ الزُّبَيْرِ فَارِسُ الْخُلَفَاءِ). وَقَالَ عَمْرُو بْنُ دِينَارٍ: (مَا رَأَيْتُ مُصَلِّيًا أَحْسَنَ صَلَاةً مِنَ ابْنِ الزُّبَيْرِ). وَكَانَ يُصَلِّي فِي الْحِجْرِ، وَالْمَنْجَنِيقُ يُصِيبُ طَرْفَ ثَوْبِهِ فَمَا يَلْتَفِتُ إِلَيْهِ. وَقَالَ مُجَاهِدٌ: (مَا كَانَ بَابٌ مِنَ الْعِبَادَةِ يَعْجِزُ النَّاسُ عَنْهُ إِلَّا تَكَلَّفَهُ ابْنُ الزُّبَيْرِ، وَلَقَدْ جَاءَ سَيْلٌ طَبَقَ الْبَيْتَ، فَجَعَلَ يَطُوفُ سِبَاحَةً). وَقَالَ عُثْمَانُ بْنُ طَلْحَةَ: (كَانَ ابْنُ الزُّبَيْرِ لَا يُنَازَعُ فِي ثَلَاثَةٍ: لَا شَجَاعَةٍ، وَلَا عِبَادَةٍ، وَلَا بَلَاغَةٍ). وَكَانَ صَيِّتًا، إِذَا خَطَبَ... تَجَاوَبَهُ الْجَبَلَانِ. وَأَخْرَجَ ابْنُ عَسَاكِرَ عَنْ عُرْوَةَ: أَنَّ النَّابِغَةَ الْجَعْدِيَّ أَنْشَدَ عَبْدَ اللَّهِ بْنَ الزُّبَيْرِ: حَكَيْتَ لَنَا الصِّدِّيقَ لَمَّا وَلِيتَنَا وَعُثْمَانَ، وَالْفَارُوقَ، فَارْتَاحَ مُعْدَمُ وَسَوَّيْتَ بَيْنَ النَّاسِ فِي الْحَقِّ، فَاسْتَوَى فَعَادَ صَبَاحًا حَالِكُ اللَّوْنِ أَسْحَمُ وَأُخْرِجَ عَنْ هِشَامِ بْنِ عُرْوَةَ وَخُبَيْبٍ قَالَا: (أَوَّلُ مَنْ كَسَا الْكَعْبَةَ الدِّيبَاجَ: عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ، وَكَانَ كِسْوَتُهَا الْمُسُوحَ وَالْأَنْطَاعَ). وَأُخْرِجَ عَنْ عُمَرَ بْنِ قَيْسٍ قَالَ: (كَانَ لِابْنِ الزُّبَيْرِ مِائَةُ غُلَامٍ؛ يَتَكَلَّمُ كُلُّ غُلَامٍ مِنْهُمْ بِلُغَةٍ أُخْرَى؛ وَكَانَ ابْنُ الزُّبَيْرِ يُكَلِّمُ كُلَّ وَاحِدٍ مِنْهُمْ بِلُغَتِهِ، وَكُنْتَ إِذَا نَظَرْتَ إِلَيْهِ فِي أَمْرِ دُنْيَاهُ... قُلْتَ: هَذَا رَجُلٌ لَمْ يُرِدِ اللَّهَ طَرْفَةَ عَيْنٍ، وَإِذَا نَظَرْتَ إِلَيْهِ فِي أَمْرِ آخِرَتِهِ... قُلْتَ: هَذَا رَجُلٌ لَمْ يَرُدِ الدُّنْيَا طَرْفَةَ عَيْنٍ). وَأُخْرِجَ عَنْ هِشَامِ بْنِ عُرْوَةَ قَالَ: (كَانَ أَوَّلُ مَا أَفْصَحَ بِهِ عَمِّي عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ - وَهُوَ صَغِيرٌ -: السَّيْفُ، فَكَانَ لَا يَضَعُهُ مِنْ فِيهِ، فَكَانَ أَبُوهُ إِذَا سَمِعَ ذَلِكَ مِنْهُ يَقُولُ: أَمَا وَاللَّهِ؛ لَيَكُونَنَّ لَكَ مِنْهُ يَوْمٌ وَيَوْمٌ وَأَيَّامٌ). [قِصَّةُ إِنَّ وَرَاكِبِهَا] وَأُخْرِجَ عَنْ أَبِي عُبَيْدَةَ قَالَ: جَاءَ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ الْأَسَدِيُّ إِلَى عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ بْنِ الْعَوَّامِ فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ؛ إِنَّ بَيْنِي وَبَيْنَكَ رَحِمًا مِنْ قِبَلِ فُلَانَةَ. فَقَالَ ابْنُ الزُّبَيْرِ: نَعَمْ؛ هَذَا كَمَا ذَكَرْتَ، وَإِنْ فَكَّرْتَ فِي هَذَا... أَصَبْتَ؛ النَّاسُ بِأَسْرِهِمْ يَرْجِعُونَ إِلَى أَبٍ وَاحِدٍ وَإِلَى أُمٍّ وَاحِدَةٍ. فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ؛ إِنَّ نَفَقَتِي نَفِدَتْ. قَالَ: مَا كُنْتَ ضَمِنْتَ لِأَهْلِكَ أَنَّهَا تَكْفِيكَ إِلَى أَنْ تَرْجِعَ إِلَيْهِمْ. قَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ؛ فَإِنَّ نَاقَتِي قَدْ نَقَبَتْ. قَالَ: أَنْجِدْ بِهَا تُبْرِدْ خُفَّهَا، وَارْقَعْهَا بِسَبْتٍ، وَاخْفِضْهَا بِهُلْبٍ، وَسِرْ عَلَيْهَا الْبَرْدَيْنِ. قَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ؛ إِنَّمَا جِئْتُكَ مُسْتَحْمِلًا وَلَمْ آتِكَ مُسْتَوْصِفًا، لَعَنَ اللَّهُ نَاقَةً حَمَلَتْنِي إِلَيْكَ. فَقَالَ ابْنُ الزُّبَيْرِ: إِنَّ وَرَاكِبَهَا! فَخَرَجَ الْأَسَدِيُّ وَأَنْشَأَ يَقُولُ: أَرَى الْحَاجَاتِ عِنْدَ أَبِي خُبَيْبٍ نُكَدْنَ، وَلَا أُمَيَّةُ فِي الْبِلَادِ مِنَ الْأَعْيَاصِ أَوْ مِنْ آلِ حَرْبٍ أَغَرُّ كَغُرَّةِ الْفَرَسِ الْجَوَادِ وَقُلْتُ لِصُحْبَتِي: أَدْنُوا رِكَابِي أُفَارِقْ بَطْنَ مَكَّةَ فِي سَوَادِ وَمَا لِي حِينَ أَقْطَعُ ذَاتَ عِرْقٍ إِلَى ابْنِ الْكَاهِلِيَّةِ مِنْ مَعَادِ! وَأَخْرَجَ عَبْدُ الرَّزَّاقِ فِي «مُصَنَّفِهِ» عَنِ الزُّهْرِيِّ قَالَ: (لَمْ يُحْمَلْ إِلَى رَسُولِ اللَّهِ ﷺ رَأْسٌ إِلَى الْمَدِينَةِ قَطُّ وَلَا يَوْمَ بَدْرٍ، وَحُمِلَ إِلَى أَبِي بَكْرٍ رَأْسُ فِكْرِهِ ذَلِكَ، وَأَوَّلُ مَنْ حُمِلَتْ إِلَيْهِ الرُّءُوسُ: عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ). وَفِي أَيَّامِ ابْنِ الزُّبَيْرِ كَانَ خُرُوجُ الْمُخْتَارِ الْكَذَّابِ الَّذِي ادَّعَى النُّبُوَّةَ، فَجَهَّزَ ابْنُ الزُّبَيْرِ لِقِتَالِهِ إِلَى أَنْ ظَفَرَ بِهِ فِي سَنَةِ سَبْعٍ وَسِتِّينَ وَقَتَلَهُ، لَعَنَهُ اللَّهُ. وقد اسْتَمَرَّ ابْنُ الزُّبَيْرِ... بِمَكَّةَ خَلِيفَةً إِلَى أَنْ تَغَلَّبَ عَبْدُ الْمَلِكِ، فَجَهَّزَ لِقِتَالِهِ الْحَجَّاجَ فِي أَرْبَعِينَ أَلْفًا، فَحَصَرَهُ بِمَكَّةَ أَشْهُرًا وَرَمَى عَلَيْهِ بِالْمَنْجَنِيقِ، وَخَذَلَ ابْنَ الزُّبَيْرِ أَصْحَابُهُ، وَتَسَلَّلُوا إِلَى الْحَجَّاجِ، فَظَفَرَ بِهِ ثُمَّ قَتَلَهُ وَصَلَبَهُ، وَذَلِكَ يَوْمَ الثُّلَاثَاءِ لِسَبْعَ عَشْرَةَ خَلَتْ مِنْ جُمَادَى الْأُولَى - وَقِيلَ: الْآخِرَةُ - سَنَةَ ثَلَاثٍ وَسَبْعِينَ. أَخْرَجَ ابْنُ عَسَاكِرَ عَنْ مُحَمَّدِ بْنِ زَيْدِ بْنِ عَبْدِ اللَّهِ بْنِ عُمَرَ قَالَ: (إِنِّي لَفَوْقَ أَبِي قُبَيْسٍ حِينَ وَضَعَ الْمَنْجَنِيقَ عَلَى ابْنِ الزُّبَيْرِ، فَنَزَلَتْ صَاعِقَةٌ كَأَنِّي أَنْظُرُ إِلَيْهَا تَدُورُ كَأَنَّهَا حِمَارٌ أَحْمَرُ، قَدْ حْرَقَتْ أَصْحَابَ الْمَنْجَنِيقِ نَحْوًا مِنْ خَمْسِينَ رَجُلًا). وَكَانَ ابْنُ الزُّبَيْرِ فَارِسَ قُرَيْشٍ فِي زَمَانِهِ، لَهُ الْمَوَاقِفُ الْمَشْهُودَةُ.
✧ The Caliphate of Ibn al-Zubayr ؓ [64–73 AH] ʿAbd Allāh b. al-Zubayr b. al-ʿAwwām b. Khuwaylid b. Asad b. ʿAbd al-ʿUzzā b. Quṣayy al-Asadī, his kunya was Abū Bakr, and it was said: Abū Khubayb – with a ḍammah on the dotted khāʾ – and it was said: Abū Bukayr, a Companion son of a Companion. His father was one of the ten who were promised Paradise, and his mother was Asmāʾ bt. Abī Bakr al-Ṣiddīq ؓ, and his father’s mother was Ṣafiyyah, the paternal aunt of the Prophet ﷺ. He was born in Madinah twenty months after the Hijrah, and it was said: in the first year, and he was the first child born to the Emigrants after the Hijrah. The Muslims rejoiced greatly at his birth because the Jews used to say: “We have bewitched them, so no child will be born to them.” The Messenger of Allah ﷺ performed taḥnīk on him with a date that he had chewed, named him ʿAbd Allāh, and gave him the kunya Abū Bakr, after the name and kunya of his grandfather al-Ṣiddīq. He was a great faster, a great prayer performer, long in prayer, maintainer of ties of kinship, and of tremendous courage. He divided the time into three nights: a night praying standing until morning, a night bowing, and a night prostrating until morning. Thirty-three ḥadīths were narrated from him from the Prophet ﷺ. Narrated from him: his brother ʿUrwah, Ibn Abī Mulaykah, ʿAbbās b. Sahl, Thābit al-Bunānī, ʿAṭāʾ, ʿUbaydah al-Salmānī, and many others. [Mention of something of the virtues of our master Ibn al-Zubayr ؓ] Abū Yaʿlā narrated in his Musnad from Ibn al-Zubayr: that the Prophet ﷺ was cupped, and when he finished... he said to him: “O ʿAbd Allāh, go and pour out this blood where no one sees you.” When he went... he drank it. When he returned, he said: “What did you do with the blood?” He said: I sought the most hidden place I could find and put it there. He said: “Perhaps you drank it.” He said: Yes. He said: “Woe to the people from you, and woe to you from the people!” So they used to think that the strength he had was from that blood. And it was narrated from Nawf al-Bikālī who said: (I find in the revealed Book of Allah that Ibn al-Zubayr is the horseman of the caliphs). ʿAmr b. Dīnār said: (I have never seen a prayer performer with better prayer than Ibn al-Zubayr). He used to pray in the Ḥijr while the mangonel struck the edge of his garment, and he did not turn to it. Mujāhid said: (There was no gate of worship that people were incapable of except that Ibn al-Zubayr undertook it, and a flood came that covered the House, and he began circumambulating swimming). ʿUthmān b. Ṭalḥah said: (Ibn al-Zubayr was not contested in three things: courage, worship, or eloquence). He had a loud voice; when he gave a sermon... the two mountains echoed it back. Ibn ʿAsākir narrated from ʿUrwah: that al-Nābighah al-Jaʿdī recited to ʿAbd Allāh b. al-Zubayr: You have resembled for us al-Ṣiddīq when you took charge of us And ʿUthmān and al-Fārūq, so the destitute rejoiced And you made people equal in truth, so it became equal And a pitch-black morning returned, intensely dark And it was narrated from Hishām b. ʿUrwah and Khubayb who said: (The first to clothe the Kaʿbah in silk brocade was ʿAbd Allāh b. al-Zubayr, and its covering had been haircloth and leather mats). And it was narrated from ʿUmar b. Qays who said: (Ibn al-Zubayr had one hundred servant boys, each of whom spoke a different language, and Ibn al-Zubayr would speak to each one of them in his language. If you looked at him in the affairs of his worldly life... you would say: this is a man who did not desire Allah for the blink of an eye, and if you looked at him in the affairs of his hereafter... you would say: this is a man who did not desire the world for the blink of an eye). And it was narrated from Hishām b. ʿUrwah who said: (The first word my paternal uncle ʿAbd Allāh b. al-Zubayr uttered clearly when he was small was: the sword, and he would not remove it from his mouth. His father, when he heard that from him, would say: By Allah, there will surely be for you from it a day, and a day, and days). [The story of “Indeed, and its rider”] And it was narrated from Abū ʿUbaydah who said: ʿAbd Allāh b. al-Zubayr al-Asadī came to ʿAbd Allāh b. al-Zubayr b. al-ʿAwwām and said: O Commander of the Faithful, between me and you there is kinship from the side of so-and-so. Ibn al-Zubayr said: Yes; this is as you mentioned, and if you think about it... you are right; all people return to one father and one mother. He said: O Commander of the Faithful, my provision has run out. He said: What you had guaranteed your family would suffice you until you return to them. He said: O Commander of the Faithful, my she-camel has become footsore. He said: Go with her to high ground to cool her hoof, patch her with a strip of tanned leather, lower her with coarse hair, and travel on her in the two cool periods. He said: O Commander of the Faithful, I came to you seeking a mount, not seeking a description. May Allah curse a she-camel that carried me to you. Ibn al-Zubayr said: Indeed, and its rider! So al-Asadī went out and began to say: I see that needs at the court of Abū Khubayb Have been thwarted, and there is no Umayyah in the lands From the noble stock or from the family of Ḥarb A white-blazed man like the blaze of a swift horse I said to my companions: Bring my mounts near That I may leave the belly of Makkah in the darkness And I have no reason, when I cross Dhāt ʿIrq, To ever return to the son of the soothsayeress! And ʿAbd al-Razzāq narrated in his Muṣannaf from al-Zuhrī who said: (No head was ever brought to the Messenger of Allah ﷺ in Madinah, nor on the day of Badr, but a head was brought to Abū Bakr according to his thinking, and the first to whom heads were brought was ʿAbd Allāh b. al-Zubayr). And in the days of Ibn al-Zubayr was the emergence of al-Mukhtār the liar who claimed prophethood. Ibn al-Zubayr equipped troops to fight him until he overcame him in the year sixty-seven and killed him, may Allah curse him. Ibn al-Zubayr continued... in Makkah as caliph until ʿAbd al-Malik prevailed, and he equipped al-Ḥajjāj with forty thousand to fight him. He besieged him in Makkah for months and hurled mangonels at him. Ibn al-Zubayr’s companions abandoned him and slipped away to al-Ḥajjāj, who captured him, then killed him and crucified him. That was on Tuesday, the seventeenth of Jumādā al-Ūlā – and it was said: al-Ākhirah – in the year seventy-three. Ibn ʿAsākir narrated from Muḥammad b. Zayd b. ʿAbd Allāh b. ʿUmar who said: (I was atop Abū Qubays when the mangonel was set upon Ibn al-Zubayr, and a thunderbolt descended – as if I could see it circling like a red donkey – and it burned about fifty men of the mangonel crew). Ibn al-Zubayr was the horseman of Quraysh in his time, and he had the witnessed stations.
Tarikh (al-Tabari) 2235No grade recorded
فِرَاقِ الْخَوَارِجِ عَبْدَ اللَّهِ بْنَ الزُّبَيْرِ وَمَا كَانَ مِنْهُمْ وَفِي سنة أربع وستين فَارَقَ الْخَوَارِجُ الَّذِينَ كَانُوا قَدِمُوا مَكَّةَ عَبْدَ اللَّهِ بْنَ الزُّبَيْرِ، وَكَانُوا قَدْ قَاتَلُوا مَعَهُ أَهْلَ الشَّامِ. وَكَانَ سَبَبُ قُدُومِهِمْ عَلَيْهِ أَنَّهُمْ لَمَّا اشْتَدَّ عَلَيْهِمُ ابْنُ زِيَادٍ بَعْدَ قَتْلِ أَبِي بِلَالٍ اجْتَمَعُوا فَتَذَاكَرُوا ذَلِكَ، فَقَالَ لَهُمْ نَافِعُ بْنُ الْأَزْرَقِ: إِنَّ اللَّهَ قَدْ أَنْزَلَ عَلَيْكُمُ الْكِتَابَ، وَفَرَضَ عَلَيْكُمُ الْجِهَادَ، وَاحْتَجَّ عَلَيْكُمْ بِالْبَيَانِ، وَقَدْ جَرَّدَ أَهْلُ الظُّلْمِ فِيكُمُ السُّيُوفَ فَاخْرُجُوا بِنَا إِلَى هَذَا الَّذِي قَدْ ثَارَ بِمَكَّةَ فَإِنْ كَانَ عَلَى رَأْيِنَا جَاهَدْنَا مَعَهُ، وَإِنْ يَكُنْ عَلَى غَيْرِ رَأْيِنَا دَافَعْنَاهُ عَنِ الْبَيْتِ. وَكَانَ عَسْكَرُ الشَّامِ قَدْ سَارَ نَحْوَ ابْنِ الزُّبَيْرِ. فَسَارَ الْخَوَارِجُ حَتَّى قَدِمُوا عَلَى ابْنِ الزُّبَيْرِ، فَسُرَّ بِمَقْدَمِهِمْ وَأَخْبَرَهُمْ أَنَّهُ عَلَى مِثْلِ رَأْيِهِمْ مِنْ غَيْرِ تَفْتِيشٍ. فَقَاتَلُوا مَعَهُ أَهْلَ الشَّامِ حَتَّى مَاتَ يَزِيدُ بْنُ مُعَاوِيَةَ وَانْصَرَفَ أَهْلُ الشَّامِ. ثُمَّ إِنَّهُمُ اجْتَمَعُوا وَقَالُوا: إِنَّ الَّذِي صَنَعْتُمْ أَمْسِ لَغَيْرُ رَأْيٍ، تُقَاتِلُونَ مَعَ رَجُلٍ لَا تَدْرُونَ لَعَلَّهُ لَيْسَ عَلَى مِثْلِ رَأْيِكُمْ، وَقَدْ كَانَ أَمْسِ يُقَاتِلُكُمْ هُوَ وَأَبُوهُ وَيُنَادِي: يَا ثَارَاتِ عُثْمَانَ ! فَأْتُوهُ وَاسْأَلُوهُ عَنْ عُثْمَانَ فَإِنْ بَرِئَ مِنْهُ كَانَ وَلِيَّكُمْ، وَإِنْ أَبَى كَانَ عَدُوَّكُمْ. فَأَتَوْهُ فَسَأَلُوهُ، فَنَظَرَ فَإِذَا أَصْحَابُهُ حَوْلَهُ قَلِيلٌ، فَقَالَ: إِنَّكُمْ أَتَيْتُمُونِي حِينَ أَرَدْتُ الْقِيَامَ، وَلَكِنْ رَوِّحُوا إِلَيَّ الْعَشِيَّةَ حَتَّى أُعْلِمَكُمْ. فَانْصَرَفُوا، وَبَعَثَ إِلَى أَصْحَابِهِ فَجَمَعَهُمْ حَوْلَهُ بِالسِّلَاحِ، وَجَاءَتِ الْخَوَارِجُ وَأَصْحَابُهُ حَوْلَهُ وَعَلَى رَأْسِهِ وَبِأَيْدِيهِمُ الْعَمَدُ، فَقَالَ ابْنُ الْأَزْرَقِ لِأَصْحَابِهِ: إِنَّ الرَّجُلَ قَدْ أَزْمَعَ خِلَافَكُمْ، فَتَقَدَّمَ إِلَيْهِ نَافِعُ بْنُ الْأَزْرَقِ وَعُبَيْدَةُ بْنُ هِلَالٍ فَقَالَ عُبَيْدَةُ بَعْدَ حَمْدِ اللَّهِ: أَمَّا بَعْدُ فَإِنَّ اللَّهَ بَعَثَ مُحَمَّدًا يَدْعُو إِلَى عِبَادَتِهِ وَإِخْلَاصِ الدِّينِ لَهُ، فَدَعَا إِلَى ذَلِكَ فَأَجَابَهُ الْمُسْلِمُونَ، فَعَمِلَ فِيهِمْ بِكِتَابِ اللَّهِ حَتَّى قَبَضَهُ اللَّهُ وَاسْتَخْلَفَ النَّاسُ أَبَا بَكْرٍ وَاسْتَخْلَفَ أَبُو بَكْرٍ عُمَرَ، فَكِلَاهُمَا عَمِلَ بِكِتَابِ اللَّهِ وَسُنَّةِ نَبِيِّهِ، ثُمَّ إِنِ النَّاسَ اسْتَخْلَفُوا عُثْمَانَ، فَحَمَى الْأَحْمَاءَ، وَآثَرَ الْقُرْبَى، وَاسْتَعْمَلَ الْفَتَى وَرَفَعَ الدِّرَّةَ وَوَضَعَ السَّوْطَ وَمَزَّقَ الْكِتَابَ وَضَرَبَ مُنْكَرَ الْجَوْرِ، وَآوَى طَرِيدَ رَسُولِ اللَّهِ ﷺ وَضَرَبَ السَّابِقِينَ بِالْفَضْلِ وَحَرَمَهُمْ، وَأَخَذَ فَيْءَ اللَّهِ الَّذِي أَفَاءَ عَلَيْهِمْ فَقَسَمَهُ فِي فُسَّاقِ قُرَيْشٍ وَمُجَّانِ الْعَرَبِ، فَسَارَتْ إِلَيْهِ طَائِفَةٌ فَقَتَلُوهُ، فَنَحْنُ لَهُمْ أَوْلِيَاءُ وَمِنَ ابْنِ عَفَّانَ وَأَوْلِيَائِهِ بُرَآءُ، فَمَا تَقُولُ أَنْتَ يَا ابْنَ الزُّبَيْرِ ؟ فَقَالَ: قَدْ فَهِمْتُ الَّذِي ذَكَرْتَ بِهِ النَّبِيَّ ﷺ فَهُوَ فَوْقَ مَا ذَكَرْتَ وَفَوْقَ مَا وَصَفْتَ، وَفَهِمْتُ مَا ذَكَرْتَ بِهِ أَبَا بَكْرٍ وَعُمَرَ، وَقَدْ وُفِّقْتَ وَأَصَبْتَ، وَفَهِمْتُ الَّذِي ذَكَرْتَ بِهِ عُثْمَانَ، وَإِنِّي لَا أَعْلَمُ مَكَانَ أَحَدٍ مِنْ خَلْقِ اللَّهِ الْيَوْمَ أَعْلَمَ بِابْنِ عَفَّانَ وَأَمْرِهِ مِنِّي، كُنْتُ مَعَهُ حَيْثُ نَقَمَ [ الْقَوْمُ ] عَلَيْهِ وَاسْتَعْتَبُوهُ فَلَمْ يَدَعْ شَيْئًا إِلَّا أَعْتَبَهُمْ، ثُمَّ رَجَعُوا إِلَيْهِ بِكِتَابٍ لَهُ يَزْعُمُونَ أَنَّهُ كَتَبَهُ يَأْمُرُ فِيهِ بِقَتْلِهِمْ، فَقَالَ لَهُمْ: مَا كَتَبْتُهُ فَإِنْ شِئْتُمْ فَهَاتُوا بَيِّنَتَكُمْ فَإِنْ لَمْ تَكُنْ حَلَفْتُ لَكُمْ، فَوَاللَّهِ مَا جَاءُوهُ بِبَيِّنَةٍ وَلَا اسْتَحْلَفُوهُ وَوَثَبُوا عَلَيْهِ فَقَتَلُوهُ، وَقَدْ سَمِعْتُ مَا عَتَبْتَهُ بِهِ، فَلَيْسَ كَذَلِكَ بَلْ هُوَ لِكُلِّ خَيْرٍ أَهْلٌ، وَأَنَا أُشْهِدُكُمْ وَمَنْ حَضَرَنِي أَنِّي وَلِيٌّ لِابْنِ عَفَّانَ وَعَدُوُّ أَعْدَائِهِ فَبَرِئَ اللَّهُ مِنْكُمْ. فَعِنْدَ ذَلِكَ نَفَرُوا عَنْهُ، وَفَارَقُوهُ، وَقَصَدُوا بِلَادَ الْعِرَاقِ وَخُرَاسَانَ، فَتَفَرَّقُوا فِيهَا بِأَبْدَانِهِمْ وَأَدْيَانِهِمْ وَمَذَاهِبِهِمْ وَمَسَالِكِهِمُ الْمُخْتَلِفَةِ الْمُنْتَشِرَةِ، الَّتِي لَا تَنْضَبِطُ وَلَا تَنْحَصِرُ ; لِأَنَّهَا مُفَرَّعَةٌ عَلَى الْجَهْلِ وَقُوَّةِ النُّفُوسِ، وَالِاعْتِقَادِ الْفَاسِدِ، وَمَعَ هَذَا اسْتَحْوَذُوا عَلَى كَثِيرٍ مِنَ الْبُلْدَانِ وَالْكُوَرِ، حَتَّى انْتُزِعَتْ مِنْهُمْ بَعْدَ ذَلِكَ وأَقْبَلَ نَافِعُ بْنُ الْأَزْرَقِ الْحَنْظَلِيُّ وَعَبْدُ اللَّهِ بْنُ الصَّفَّارِ السَّعْدِيُّ وَعَبْدُ اللَّهِ بْنُ إِبَاضٍ وَحَنْظَلَةُ بْنُ بَيْهَسٍ وَبَنُو الْمَاحُوزِ: عَبْدُ اللَّهِ وَعُبَيْدُ اللَّهِ وَالزُّبَيْرُ مِنْ بَنِي سَلِيطِ بْنِ يَرْبُوعٍ، وَكُلُّهُمْ مِنْ تَمِيمٍ، حَتَّى أَتَوُا الْبَصْرَةَ، وَانْطَلَقَ أَبُو طَالُوتَ، مِنْ بَنِي بَكْرِ بْنِ وَائِلٍ، وَأَبُو فُدَيْكٍ عَبْدُ اللَّهِ بْنُ ثَوْرِ بْنِ قَيْسِ بْنِ ثَعْلَبَةَ، وَعَطِيَّةُ بْنُ الْأَسْوَدِ الْيَشْكُرِيُّ إِلَى الْيَمَامَةِ، فَوَثَبُوا بِهَا مَعَ أَبِي طَالُوتَ، ثُمَّ أَجْمَعُوا بَعْدَ ذَلِكَ عَلَى نَجْدَةَ بْنِ عَامِرٍ الْحَنَفِيِّ وَتَرَكُوا أَبَا طَالُوتَ. فَأَمَّا نَافِعٌ وَأَصْحَابُهُ فَإِنَّهُمْ قَدِمُوا الْبَصْرَةَ وَهُمْ عَلَى رَأْيِ أَبِي بِلَالٍ، وَاجْتَمَعُوا وَتَذَاكَرُوا فَضِيلَةَ الْجِهَادِ، فَخَرَجَ نَافِعٌ عَلَى ثَلَاثِمِائَةٍ، وَذَلِكَ عِنْدَ وُثُوبِ النَّاسِ بِابْنِ زِيَادٍ وَكَسْرِ الْخَوَارِجِ بَابَ السِّجْنِ، وَخَرَجُوا وَاشْتَغَلَ النَّاسُ عَنْهُمْ بِحَرْبِ الْأَزْدِ وَرَبِيعَةَ وَتَمِيمٍ، فَلَمَّا خَرَجَ نَافِعٌ تَبِعُوهُ، وَاصْطَلَحَ أَهْلُ الْبَصْرَةِ عَلَى عَبْدِ اللَّهِ بْنِ الْحَارِثِ، فَتَجَرَّدَ النَّاسُ لِلْخَوَارِجِ وَأَخَافُوهُمْ، فَلَحِقَ نَافِعٌ بِالْأَهْوَازِ فِي شَوَّالٍ سَنَةَ أَرْبَعٍ وَسِتِّينَ، وَخَرَجَ مَنْ بَقِيَ مِنْهُمْ بِالْبَصْرَةِ إِلَى ابْنِ الْأَزْرَقِ إِلَّا مَنْ لَمْ يُرِدِ الْخُرُوجَ يَوْمَهُ ذَلِكَ، مِنْهُمْ: عَبْدُ اللَّهِ بْنُ الصَّفَّارِ، وَعَبْدُ اللَّهِ بْنُ إِبَاضٍ، وَرِجَالٌ مَعَهُمَا عَلَى رَأْيِهِمَا، وَنَظَرَ نَافِعٌ فَرَأَى أَنَّ وِلَايَةَ مَنْ تَخَلَّفَ عَنِ الْجِهَادِ مِنَ الَّذِينَ قَعَدُوا مِنَ الْخَوَارِجِ لَا تَحِلُّ لَهُ، وَأَنَّ مَنْ تَخَلَّفَ عَنْهُ لَا نَجَاةَ لَهُ، فَقَالَ لِأَصْحَابِهِ ذَلِكَ وَدَعَاهُمْ إِلَى الْبَرَاءَةِ مِنْهُمْ وَأَنَّهُمْ لَا يَحِلُّ لَهُمْ مُنَاكَحَتُهُمْ وَلَا أَكْلُ ذَبَائِحِهِمْ، وَلَا يَجُوزُ قَبُولُ شَهَادَتِهِمْ وَأَخْذُ عِلْمِ الدِّينِ عَنْهُمْ، وَلَا يَحِلُّ مِيرَاثُهُمْ، وَرَأَى قَتْلَ الْأَطْفَالِ وَالِاسْتِعْرَاضَ، وَأَنَّ جَمِيعَ الْمُسْلِمِينَ كُفَّارٌ مِثْلُ كُفَّارِ الْعَرَبِ، لَا يُقْبَلُ مِنْهُمْ إِلَّا الْإِسْلَامُ أَوِ الْقَتْلُ. فَأَجَابَهُ إِلَى ذَلِكَ بَعْضُهُمْ وَفَارَقَهُ بَعْضُهُمْ، وَمِمَّنْ فَارَقَهُ نَجْدَةُ بْنُ عَامِرٍ، وَسَارَ إِلَى الْيَمَامَةِ، فَأَطَاعَهُ الْخَوَارِجُ الَّذِينَ بِهَا وَتَرَكُوا أَبَا طَالُوتَ، فَكَتَبَ نَافِعٌ إِلَى ابْنِ إِبَاضٍ وَابْنِ الصَّفَّارِ يَدْعُوهُمَا وَمَنْ مَعَهُمَا إِلَى ذَلِكَ، فَقَرَأَ ابْنُ الصَّفَّارِ الْكِتَابَ وَلَمْ يَقْرَأْهُ عَلَى أَصْحَابِهِ خَشْيَةَ أَنْ يَتَفَرَّقُوا وَيَخْتَلِفُوا، فَأَخَذَهُ ابْنُ إِبَاضٍ فَقَرَأَهُ، فَقَالَ: قَاتَلَهُ اللَّهُ أَيَّ رَأْيٍ رَأَى ! صَدَقَ نَافِعٌ، لَوْ كَانَ الْقَوْمُ مُشْرِكِينَ كَانَ أَصْوَبَ النَّاسِ رَأْيًا وَكَانَتْ سِيرَتُهُ كَسِيرَةِ النَّبِيِّ ﷺ فِي الْمُشْرِكِينَ، وَلَكِنَّهُ قَدْ كَذَبَ فِيمَا يَقُولُ، إِنَّ الْقَوْمَ بُرَآءُ مِنَ الشِّرْكِ وَلَكِنَّهُمْ كُفَّارٌ بِالنِّعَمِ وَالْأَحْكَامِ وَلَا يَحِلُّ لَنَا إِلَّا دِمَاؤُهُمْ، وَمَا سِوَى ذَلِكَ فَهُوَ حَرَامٌ عَلَيْنَا. فَقَالَ لَهُ ابْنُ الصَّفَّارِ: بَرِئَ اللَّهُ مِنْكَ فَقَدْ قَصَّرْتَ، وَبَرِئَ اللَّهُ مِنِ ابْنِ الْأَزْرَقِ فَقَدْ غَلَا. فَقَالَ الْآخَرُ: بَرِئَ اللَّهُ مِنْكَ وَمِنْهُ. فَتَفَرَّقَ الْقَوْمُ وَاشْتَدَّتْ شَوْكَةُ ابْنِ الْأَزْرَقِ وَكَثُرَتْ جُمُوعُهُ وَأَقَامَ بِالْأَهْوَازِ يَجْبِي الْخَرَاجَ وَيَتَقَوَّى بِهِ، ثُمَّ أَقْبَلَ نَحْوَ الْبَصْرَةِ حَتَّى دَنَا مِنَ الْجِسْرِ، فَبَعَثَ إِلَيْهِ عَبْدُ اللَّهِ بْنُ الْحَارِثِ مُسْلِمَ بْنَ عُبَيْسِ بْنِ كُرَيْزِ بْنِ رَبِيعَةَ مِنْ أَهْلِ الْبَصْرَةِ.
✧ The Khawārij's Separation from ʿAbd Allāh b. al-Zubayr and What They Did In the year sixty-four, the Khawārij who had come to Makkah separated from ʿAbd Allāh b. al-Zubayr. They had fought alongside him against the people of Syria. The reason for their coming to him was that when Ibn Ziyād intensified his pressure on them after the killing of Abū Bilāl, they gathered and discussed that. Nāfiʿ b. al-Azraq said to them: 'God has sent down to you the Book and made jihād obligatory upon you, and He has argued against you with clarity. The people of injustice have unsheathed their swords against you, so let us go out to this one who has risen in Makkah. If he is of our view, we will wage jihād with him, and if he is otherwise, we will defend the House with him.' The Syrian army had marched toward Ibn al-Zubayr. The Khawārij traveled until they came to Ibn al-Zubayr, and he was pleased at their arrival. He informed them that he was of the like of their view, without any investigation. They fought alongside him against the people of Syria until Yazīd b. Muʿāwiyah died and the people of Syria withdrew. Then they gathered and said: 'What you did yesterday was without sound judgment. You fight alongside a man about whom you do not know—perhaps he is not of the like of your view. Yesterday he and his father were fighting you and calling out: 'Revenge for ʿUthmān!' So go to him and ask him about ʿUthmān. If he dissociates from him, he will be your ally; if he refuses, he will be your enemy.' They came to him and asked him. He looked and saw that his companions around him were few, so he said: 'You have come to me when I wanted to rise, but come back to me in the evening so that I may inform you.' They departed, and he sent for his companions and gathered them around him with weapons. The Khawārij came while his companions were around him and above his head, with staffs in their hands. Ibn al-Azraq said to his companions: 'The man has resolved upon opposing you.' Nāfiʿ b. al-Azraq and ʿUbaydah b. Hilāl advanced toward him. ʿUbaydah said, after praising God: 'To proceed: God sent Muḥammad inviting to His worship and to making religion sincerely His. He called to that and the Muslims answered him. He acted among them according to the Book of God until God took him. The people made Abū Bakr successor, and Abū Bakr made ʿUmar successor. Both of them acted according to the Book of God and the Sunnah of His Prophet. Then the people made ʿUthmān successor. He protected the reserves, favored the kinsfolk, appointed the youth, raised the staff, set down the whip, tore the book, struck against the evil of oppression, sheltered the one exiled by the Messenger of God ﷺ, struck the foremost in virtue and deprived them, and took God's fayʾ that He had granted them and divided it among the dissolute of Quraysh and the wanton of the Arabs. A group went against him and killed him. We are their allies, and from Ibn ʿAffān and his allies we are dissociated. So what do you say, O Ibn al-Zubayr?' He said: 'I have understood what you mentioned about the Prophet ﷺ; he is above what you mentioned and above what you described. I have understood what you mentioned about Abū Bakr and ʿUmar, and you have been granted success and have hit the mark. I have understood what you mentioned about ʿUthmān. Indeed I do not know of anyone among God's creation today more knowledgeable about Ibn ʿAffān and his affair than I. I was with him when the people found fault with him and sought his repentance. He did not leave anything without granting them satisfaction. Then they returned to him with a letter of his, claiming that he wrote it ordering their killing. He said to them: 'I did not write it. If you wish, bring your proof; and if there is none, I will swear to you.' By God, they did not bring him proof, nor did they make him swear; they leaped upon him and killed him. I have heard what you reproached him with, but it is not as you say. Rather, he is worthy of every good. I call you and whoever is present to witness that I am an ally of Ibn ʿAffān and an enemy of his enemies. May God dissociate Himself from you.' At that, they fled from him and separated from him. They headed for the lands of Iraq and Khurāsān, and dispersed throughout them in their bodies, their religions, their doctrines, and their varied, scattered paths, which cannot be controlled or contained, because they are branches of ignorance, the strength of souls, and corrupt belief. Despite this, they took possession of many lands and districts, until these were wrested from them afterward. Nāfiʿ b. al-Azraq al-Ḥanẓalī, ʿAbd Allāh b. al-Ṣaffār al-Saʿdī, ʿAbd Allāh b. Ibāḍ, Ḥanẓalah b. Bayhas, and the Banū al-Māḥūz: ʿAbd Allāh, ʿUbayd Allāh, and al-Zubayr, of the Banū Salīṭ b. Yarbūʿ—all of them from Tamīm—set out until they reached al-Baṣrah. Abū Ṭālūt of the Banū Bakr b. Wāʾil, Abū Fudayk ʿAbd Allāh b. Thawr b. Qays b. Thaʿlabah, and ʿAṭiyyah b. al-Aswad al-Yashkurī departed for al-Yamāmah, where they rose up with Abū Ṭālūt. Then afterward they agreed upon Najdah b. ʿĀmir al-Ḥanafī and abandoned Abū Ṭālūt. As for Nāfiʿ and his companions, they came to al-Baṣrah while they were of the view of Abū Bilāl. They gathered and discussed the virtue of jihād. Nāfiʿ went out at the head of three hundred, and that was when the people rose against Ibn Ziyād and the Khawārij broke the gate of the prison. They went out while the people were distracted from them by the war of the Azd, Rabīʿah, and Tamīm. When Nāfiʿ went out, they followed him, and the people of al-Baṣrah made peace upon ʿAbd Allāh b. al-Ḥārith. The people devoted themselves to the Khawārij and frightened them. Nāfiʿ caught up with al-Ahwāz in Shawwāl of the year sixty-four. Those of them who remained in al-Baṣrah went out to Ibn al-Azraq, except those who did not want to go out that day, among them: ʿAbd Allāh b. al-Ṣaffār and ʿAbd Allāh b. Ibāḍ, and men with them, upon their view. Nāfiʿ considered and saw that the allegiance of those who stayed behind from jihād, those of the Khawārij who sat, was not lawful for him, and that whoever stayed behind from him had no salvation. He said that to his companions and called them to dissociate from them, and that it was not lawful for them to marry them, eat their slaughtered animals, accept their testimony, take knowledge of the religion from them, or inherit from them. He also held the killing of children and indiscriminate attack, and that all the Muslims were unbelievers like the unbelievers of the Arabs: nothing would be accepted from them except Islam or death. Some of them answered him to that and some separated from him. Among those who separated from him was Najdah b. ʿĀmir, and he traveled to al-Yamāmah, where the Khawārij who were there obeyed him and abandoned Abū Ṭālūt. Nāfiʿ wrote to Ibn Ibāḍ and Ibn al-Ṣaffār inviting them and those with them to that. Ibn al-Ṣaffār read the letter but did not read it to his companions, fearing that they would disperse and differ. Ibn Ibāḍ took it and read it, and said: 'God fight him—what an opinion he has seen! Nāfiʿ spoke true: if the people were polytheists, his opinion would be the most correct of all people and his conduct like the conduct of the Prophet ﷺ toward the polytheists. But he has lied in what he says. The people are innocent of polytheism, but they are ungrateful for favors and rulings. Only their blood is lawful to us; anything else is forbidden to us.' Ibn al-Ṣaffār said to him: 'God dissociates Himself from you, for you have fallen short; and God dissociates Himself from Ibn al-Azraq, for he has gone to excess.' The other said: 'God dissociates Himself from you and from him.' The people separated, and the power of Ibn al-Azraq grew strong and his numbers increased. He stayed in al-Ahwāz collecting the land tax and strengthening himself with it. Then he advanced toward al-Baṣrah until he came near the bridge. ʿAbd Allāh b. al-Ḥārith sent against him Muslim b. ʿUbayd b. Kurayz b. Rabīʿah of the people of al-Baṣrah.
Tarikh (al-Tabari) 2236No grade recorded
حَالِ ابْنِ زِيَادٍ بَعْدَ مَوْتِ يَزِيدَ لَمَّا مَاتَ يَزِيدُ وَأَتَى الْخَبَرُ عُبَيْدَ اللَّهِ بْنَ زِيَادٍ مَعَ مَوْلَاهُ حُمْرَانَ، وَكَانَ رَسُولُهُ إِلَى مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ، ثُمَّ إِلَى يَزِيدَ بَعْدَهُ، فَلَمَّا أَتَاهُ الْخَبَرُ أَسَرَّهُ إِلَيْهِ وَأَخْبَرَهُ بِاخْتِلَافِ النَّاسِ فِي الشَّامِ، فَأَمَرَ فَنُودِيَ: الصَّلَاةُ جَامِعَةٌ، فَاجْتَمَعَ النَّاسُ، وَصَعِدَ الْمِنْبَرَ فَنَعَى يَزِيدَ ( وَثَلَّبَهُ، فَقَالَ الْأَحْنَفُ: إِنَّهُ قَدْ كَانَتْ لِيَزِيدَ فِي أَعْنَاقِنَا بَيْعَةٌ، وَيُقَالُ فِي الْمَثَلِ: أَعْرَضَ عَنْ ذِي فَنَنٍ، وَأَعْرَضَ عَنْهُ عُبَيْدُ اللَّهِ )، وَقَالَ: يَا أَهْلَ الْبَصْرَةِ إِنَّ مُهَاجِرَنَا إِلَيْكُمْ وَدَارَنَا فِيكُمْ، وَمَوْلِدِي فِيكُمْ، وَلَقَدْ وَلِيتُكُمْ وَمَا يُحْصِي دِيوَانُ مُقَاتَلَتِكُمْ إِلَّا سَبْعِينَ أَلْفًا، وَلَقَدْ أَحْصَى الْيَوْمَ مِائَةَ أَلْفٍ، وَمَا كَانَ يُحْصَى دِيوَانُ عُمَّالِكُمْ إِلَّا تِسْعِينَ أَلْفًا، وَلَقَدْ أَحْصَى الْيَوْمَ مِائَةً وَأَرْبَعِينَ أَلْفًا، وَمَا تَرَكْتُ لَكُمْ ذَا ظِنَّةٍ أَخَافُهُ عَلَيْكُمْ إِلَّا وَهُوَ فِي سِجْنِكُمْ، وَإِنَّ يَزِيدَ قَدْ تُوُفِّيَ وَقَدِ اخْتَلَفَ النَّاسُ بِالشَّامِ وَأَنْتُمُ الْيَوْمَ أَكْثَرُ النَّاسِ عَدَدًا وَأَعْرَضُهُمْ فَنَاءً وَأَغْنَاهُمْ عَنِ النَّاسِ وَأَوْسَعُهُمْ بِلَادًا، فَاخْتَارُوا لِأَنْفُسِكُمْ رَجُلًا تَرْضَوْنَهُ لِدِينِكُمْ وَجَمَاعَتِكُمْ، فَأَنَا أَوَّلُ رَاضٍ مَنْ رَضِيتُمُوهُ، فَإِنِ اجْتَمَعَ أَهْلُ الشَّامِ عَلَى رَجُلٍ تَرْضَوْنَهُ لِدِينِكُمْ وَجَمَاعَتِكُمْ دَخَلْتُمْ فِيمَا دَخَلَ فِيهِ الْمُسْلِمُونَ، وَإِنْ كَرِهْتُمْ ذَلِكَ كُنْتُمْ عَلَى جَدِيلَتِكُمْ حَتَّى تُعْطُوا حَاجَتَكُمْ، فَمَا بِكُمْ إِلَى أَحَدٍ مِنْ أَهْلِ الْبُلْدَانِ حَاجَةٌ وَلَا يَسْتَغْنِي النَّاسُ عَنْكُمْ. فَقَامَ خُطَبَاءُ أَهْلِ الْبَصْرَةِ وَقَالُوا: قَدْ سَمِعْنَا مَقَالَتَكَ وَمَا نَعْلَمُ أَحَدًا أَقْوَى عَلَيْهَا مِنْكَ، فَهَلُمَّ فَلْنُبَايِعْكَ. فَقَالَ: لَا حَاجَةَ لِي فِي ذَلِكَ. فَكَرَّرُوا عَلَيْهِ فَأَبَى عَلَيْهِمْ ثَلَاثًا، ثُمَّ بَسَطَ يَدَهُ فَبَايَعُوهُ ثُمَّ انْصَرَفُوا وَمَسَحُوا أَيْدِيَهُمْ بِالْحِيطَانِ وَقَالُوا: أَيُظَنُّ ابْنُ مَرْجَانَةَ أَنَّنَا نَنْقَادُ لَهُ فِي الْجَمَاعَةِ وَالْفُرْقَةِ ! فَلَمَّا بَايَعُوهُ أَرْسَلَ إِلَى أَهْلِ الْكُوفَةِ مَعَ عَمْرِو بْنِ مِسْمَعٍ وَسَعْدِ بْنِ الْقَرْحَاءِ التَّمِيمِيِّ يُعْلِمُ أَهْلَ الْكُوفَةِ مَا صَنَعَ أَهْلُ الْبَصْرَةِ وَيَدْعُوهُمْ إِلَى الْبَيْعَةِ لَهُ، فَلَمَّا وَصَلَا إِلَى الْكُوفَةِ، وَكَانَ خَلِيفَتُهُ عَلَيْهَا عَمْرُو بْنُ حُرَيْثٍ، جَمَعَ النَّاسَ وَقَامَ الرَّسُولَانِ فَخَطَبَا أَهْلَ الْكُوفَةِ وَذَكَرَا لَهُمْ ذَلِكَ، فَقَامَ يَزِيدُ بْنُ الْحَارِثِ بْنِ يَزِيدَ الشَّيْبَانِيُّ، وَهُوَ ابْنُ رُوَيْمٍ، فَقَالَ: الْحَمْدُ لِلَّهِ الَّذِي أَرَاحَنَا مِنِ ابْنِ سُمَيَّةَ ! أَنَحْنُ نُبَايِعُهُ ؟ لَا وَلَا كَرَامَةَ ! وَحَصَبَهُمَا أَوَّلَ النَّاسِ ثُمَّ حَصَبَهُمَا النَّاسُ بَعْدَهُ، فَشَرَّفَتْ تِلْكَ الْفَعْلَةُ يَزِيدَ بْنَ رُوَيْمٍ فِي الْكُوفَةِ وَرَفَعَتْهُ. وَرَجَعَ الرَّسُولَانِ إِلَى الْبَصْرَةِ فَأَعْلَمَاهُ الْحَالَ، فَقَالَ أَهْلُ الْبَصْرَةِ: أَيَخْلَعُهُ أَهْلُ الْكُوفَةِ وَنُوَلِّيهِ نَحْنُ ! فَضَعُفَ سُلْطَانُهُ عِنْدَهُمْ، فَكَانَ يَأْمُرُ بِالْأَمْرِ فَلَا يُقْضَى، وَيَرَى الرَّأْيَ فَيُرَدُّ عَلَيْهِ، وَيَأْمُرُ بِحَبْسِ الْمُخْطِئِ فَيُحَالُ بَيْنَ أَعْوَانِهِ وَبَيْنَهُ. دعوة سلمة بن ذؤيب الحنظلي إلى بيعة عبد الله بن الزبير ثُمَّ جَاءَ إِلَى الْبَصْرَةِ سَلَمَةُ بْنُ ذُؤَيْبٍ الْحَنْظَلِيُّ التَّمِيمِيُّ فَوَقَفَ فِي السُّوقِ وَبِيَدِهِ لِوَاءٌ وَقَالَ: أَيُّهَا النَّاسُ هَلُمُّوا إِلَيَّ، إِنِّي أَدْعُوكُمْ إِلَى مَا لَمْ يَدْعُكُمْ إِلَيْهِ أَحَدٌ، أَدْعُوكُمْ إِلَى الْعَائِذِ بِالْحَرَمِ، يَعْنِي عَبْدَ اللَّهِ بْنَ الزُّبَيْرِ. فَاجْتَمَعَ إِلَيْهِ نَاسٌ وَجَعَلُوا يُصَفِّقُونَ عَلَى يَدَيْهِ يُبَايِعُونَهُ. فَبَلَغَ الْخَبَرُ ابْنَ زِيَادٍ، فَجَمَعَ النَّاسَ فَخَطَبَهُمْ وَذَكَرَ لَهُمْ أَمْرَهُ مَعَهُمْ وَأَنَّهُ دَعَاهُمْ إِلَى مَنْ يَرْتَضُونَهُ، فَبَايَعَهُ مِنْهُمْ أَهْلُ الْبَصْرَةِ وَأَنَّهُمْ أَبَوْا غَيْرَهُ، وَقَالَ: إِنِّي بَلَغَنِي أَنَّكُمْ مَسَحْتُمْ أَكُفَّكُمْ بِالْحِيطَانِ وَبَابِ الدَّارِ وَقُلْتُمْ مَا قُلْتُمْ، وَإِنِّي آمِرٌ بِالْأَمْرِ فَلَا يَنْفُذُ وَيُرَدُّ عَلَيَّ رَأْيِي وَيُحَالُ بَيْنَ أَعْوَانِي وَبَيْنَ طِلْبَتِي، ثُمَّ إِنَّ هَذَا سَلَمَةَ بْنَ ذُؤَيْبٍ يَدْعُو إِلَى الْخِلَافِ عَلَيْكُمْ لِيُفَرِّقَ جَمَاعَتَكُمْ وَيَضْرِبَ بَعْضُكُمْ رِقَابَ بَعْضٍ بِالسَّيْفِ. فَقَالَ الْأَحْنَفُ وَالنَّاسُ: نَحْنُ نَأْتِيكَ بِسَلَمَةَ، فَأَتَوْهُ بِسَلَمَةَ فَإِذَا جَمْعُهُ قَدْ كُثِفَ وَالْفَتْقُ قَدِ اتَّسَعَ، فَلَمَّا رَأَوْا ذَلِكَ قَعَدُوا عَنِ ابْنِ زِيَادٍ فَلَمْ يَأْتُوهُ. فَدَعَا عُبَيْدُ اللَّهِ رُؤَسَاءَ مُحَارَبَةِ السُّلْطَانِ وَأَرَادَهُمْ لِيُقَاتِلُوا مَعَهُ، قَالُوا: إِنْ أَمَرَنَا فُؤَادُنَا فَعَلْنَا. فَقَالَ لَهُ إِخْوَتُهُ: مَا مِنْ خَلِيفَةٍ فَتُقَاتِلُ عَنْهُ فَإِنْ هُزِمْتَ رَجَعْتَ إِلَيْهِ فَأَمَدَّكَ، وَلَعَلَّ الْحَرْبَ تَكُونُ عَلَيْكَ ( وَقَدِ اتَّخَذْنَا بَيْنَ هَؤُلَاءِ الْقَوْمِ أَمْوَالًا ) فَإِنْ ظَفِرُوا بِنَا أَهْلَكُونَا وَأَهْلَكُوهَا فَلَمْ تَبْقَ لَكَ بَقِيَّةٌ. فَلَمَّا رَأَى ذَلِكَ أَرْسَلَ إِلَى الْحَارِثِ بْنِ قَيْسِ بْنِ صَهْبَاءَ الْجَهْضَمِيِّ الْأَزْدِيِّ فَأَحْضَرَهُ، وَقَالَ لَهُ: يَا حَارِثُ إِنَّ أَبِي أَوْصَانِي أَنِّي إِنِ احْتَجْتُ إِلَى الْهَرَبِ يَوْمًا أَنْ أَخْتَارَكُمْ. فَقَالَ الْحَارِثُ: إِنْ قُومِي قَدِ اخْتَبَرُوا أَبَاكَ، فَلَمْ يَجِدُوا عِنْدَهُ مَكَانًا، وَلَا عِنْدَكَ مُكَافَأَةً، وَلَا أَرُدُّكَ إِذَا اخْتَرْتَنَا، وَمَا أَدْرِي كَيْفَ أَمَانِي لَكَ، إِنْ أَخْرَجْتُكَ نَهَارًا أَخَافُ أَنْ تُقْتَلَ وَأُقْتَلَ، وَلَكِنِّي أُقِيمُ مَعَكَ إِلَى اللَّيْلِ ثُمَّ أُرْدِفُكَ خَلْفِي لِئَلَّا تُعْرَفَ. فَقَالَ عُبَيْدُ اللَّهِ: نِعْمَ مَا رَأَيْتَ. فَأَقَامَ عِنْدَهُ فَلَمَّا كَانَ اللَّيْلُ حَمَلَهُ خَلْفَهُ. وَكَانَ فِي بَيْتِ الْمَالِ تِسْعَةَ عَشَرَ أَلْفَ أَلْفٍ، فَفَرَّقَ ابْنُ زِيَادٍ بَعْضَهَا فِي مَوَالِيهِ وَادَّخَرَ الْبَاقِي فَبَقِيَ لِآلِ زِيَادٍ. وَسَارَ الْحَارِثُ بِعُبَيْدِ اللَّهِ بْنِ زِيَادٍ، فَكَانَ يَمُرُّ بِهِ عَلَى النَّاسِ وَهُمْ يَتَحَارَسُونَ مَخَافَةَ الْحَرُورِيَّةِ، وَعُبَيْدُ اللَّهِ يَسْأَلُهُ: أَيْنَ نَحْنُ ؟ وَالْحَارِثُ يُخْبِرُهُ، فَلَمَّا كَانُوا فِي بَنِي سُلَيْمٍ قَالَ: أَيْنَ نَحْنُ ؟ قَالَ: فِي بَنِي سُلَيْمٍ. قَالَ: سَلِمْنَا إِنْ شَاءَ اللَّهُ. فَلَمَّا أَتَى بَنِي نَاجِيَةَ قَالَ: أَيْنَ نَحْنُ ؟ قَالَ: فِي بَنِي نَاجِيَةَ. قَالَ: نَجَوْنَا إِنْ شَاءَ اللَّهُ. فَقَالَ بَنُو نَاجِيَةَ: مَنْ أَنْتَ ؟ قَالَ: الْحَارِثُ بْنُ قَيْسٍ، وَكَانَ يَعْرِفُ رَجُلٌ مِنْهُمْ عُبَيْدَ اللَّهِ، فَقَالَ ابْنُ مَرْجَانَةَ ! وَأَرْسَلَ سَهْمًا فَوَقَعَ فِي عِمَامَتِهِ. وَمَضَى بِهِ الْحَارِثُ فَأَنْزَلَهُ فِي دَارِ نَفْسِهِ فِي الْجَهَاضِمِ، فَقَالَ لَهُ ابْنُ زِيَادٍ: يَا حَارِثُ إِنَّكَ أَحْسَنْتَ فَاصْنَعْ مَا أُشِيرُ بِهِ عَلَيْكَ، قَدْ عَلِمْتَ مَنْزِلَةَ مَسْعُودِ بْنِ عَمْرٍو فِي قَوْمِهِ وَشَرَفِهِ وَسِنَّهُ وَطَاعَةَ قَوْمِهِ لَهُ، فَهَلْ لَكَ أَنْ تَذْهَبَ بِي إِلَيْهِ فَأَكُونَ فِي دَارِهِ فَهِيَ فِي وَسَطِ الْأَزْدِ، فَإِنَّكَ إِنْ لَمْ تَفْعَلْ فُرِّقَ عَلَيْكَ أَمْرُ قَوْمِكَ. فَأَخَذَهُ الْحَارِثُ فَدَخَلَا عَلَى مَسْعُودٍ، وَلَمْ يَشْعُرْ وَهُوَ جَالِسٌ يُصْلِحُ خُفًّا لَهُ، فَلَمَّا رَآهُمَا عَرَفَهُمَا فَقَالَ الْحَارِثُ: أَعُوذُ بِاللَّهِ مِنْ شَرٍّ طَرَقْتَنِي بِهِ ! قَالَ: مَا طَرَقْتُكَ إِلَّا بِخَيْرٍ، ( قَدْ عَلِمْتُ أَنَّ قَوْمَكَ أَنْجَوْا زِيَادًا وَوَفَوْا لَهُ فَصَارَتْ مَكْرَمَةً يَفْتَخِرُونَ بِهَا عَلَى الْعَرَبِ )، وَقَدْ بَايَعْتُمْ عُبَيْدَ اللَّهِ بَيْعَةَ الرِّضَى عَنْ مَشُورَةٍ وَبَيْعَةٍ أُخْرَى قَبْلَ هَذِهِ، يَعْنِي بَيْعَةَ الْجَمَاعَةِ. قَالَ مَسْعُودٌ: أَتُرَى لَنَا أَنْ نُعَادِيَ أَهْلَ مِصْرِنَا فِي عُبَيْدِ اللَّهِ وَلَمْ نَجِدْ مِنْ أَبِيهِ مُكَافَأَةً وَلَا شُكْرًا فِيمَا صَنَعْنَا مَعَهُ ؟ قَالَ الْحَارِثُ: إِنَّهُ لَا يُعَادِيكَ أَحَدٌ عَلَى الْوَفَاءِ عَلَى بَيْعَتِكَ حَتَّى تُبْلِغَهُ مَأْمَنَهُ، أَفَتُخْرِجُهُ مِنْ بَيْتِكَ بَعْدَمَا دَخَلَهُ عَلَيْكَ ؟ وَأَمَرَهُ مَسْعُودٌ فَدَخَلَ بَيْتَ أَخِيهِ عَبْدِ الْغَافِرِ بْنِ عَمْرٍو، ثُمَّ رَكِبَ مَسْعُودٌ مِنْ لَيْلَتِهِ وَمَعَهُ الْحَارِثُ وَجَمَاعَةٌ مِنْ قَوْمِهِ فَطَافُوا فِي الْأَزْدِ فَقَالُوا: إِنَّ ابْنَ زِيَادٍ فُقِدَ وَإِنَّا لَا نَأْمَنُ أَنْ تَلْحَظُوا بِهِ. فَأَصْبِحُوا فِي السِّلَاحِ. وَفَقَدَ النَّاسُ ابْنَ زِيَادٍ فَقَالُوا: مَا هُوَ إِلَّا فِي الْأَرْضِ. وَقِيلَ إِنَّ الْحَارِثَ لَمْ يُكَلِّمْ مَسْعُودًا بَلْ أَمَرَ عُبَيْدُ اللَّهِ فَحَمَلَ مَعَهُ مِائَةَ أَلْفٍ وَأَتَى بِهَا أُمَّ بِسِطَامٍ امْرَأَةَ مَسْعُودٍ، ( وَهِيَ بِنْتُ عَمْرِو بْنِ الْحَارِثِ، وَمَعَهُ عُبَيْدُ اللَّهِ فَاسْتَأْذَنَ عَلَيْهَا فَأَذِنَتْ لَهُ فَقَالَ لَهَا: قَدْ أَتَيْتُكِ بِأَمْرٍ تَسُودِينَ بِهِ نِسَاءَ الْعَرَبِ وَتَتَعَجَّلِينَ بِهِ الْغِنَى. وَأَخْبَرَهَا الْخَبَرَ، وَأَمَرَهَا أَنْ تُدْخِلَ ابْنَ زِيَادٍ الْبَيْتَ وَتُلْبِسَهُ ثَوْبًا مِنْ ثِيَابِ مَسْعُودٍ، فَفَعَلَتْ، وَلَمَّا جَاءَ مَسْعُودٌ أَخَذَ بِرَأْسِهَا يَضْرِبُهَا، فَخَرَجَ عُبَيْدُ اللَّهِ وَالْحَارِثُ عَلَيْهِ وَقَالَ لَهُ: قَدْ أَجَارْتَنِي وَهَذَا ثَوْبُكَ عَلَيَّ وَطَعَامُكَ فِي بَطْنِي. وَشَهِدَ الْحَارِثُ وَتَلَطَّفُوا بِهِ حَتَّى رَضِيَ، فَلَمْ يَزَلِ ابْنُ زِيَادٍ فِي بَيْتِهِ حَتَّى قُتِلَ مَسْعُودٌ فَسَارَ إِلَى الشَّامِ. وَلَمَّا فُقِدَ ابْنُ زِيَادٍ بَقِيَ أَهْلُ الْبَصْرَةِ فِي غَيْرِ أَمِيرٍ فَاخْتَلَفُوا فِيمَنْ يُؤَمِّرُونَ عَلَيْهِمْ ثُمَّ تَرَاضَوْا بِقَيْسِ بْنِ الْهَيْثَمِ السُّلَمِيِّ وَبِالنُّعْمَانِ بْنِ سُفْيَانَ الرَّاسِبِيِّ الْحَرَمِيِّ لِيَخْتَارَا مَنْ يَرْضَيَانِ لَهُمْ، وَكَانَ رَأْيُ قَيْسٍ فِي بَنِي أُمَيَّةَ، وَرَأْيُ النُّعْمَانِ فِي بَنِي هَاشِمٍ، فَقَالَ النُّعْمَانُ: مَا أَرَى أَحَدًا أَحَقَّ بِهَذَا الْأَمْرِ مِنْ فُلَانٍ، لِرَجُلٍ مِنْ بَنِي أُمَيَّةَ، وَقِيلَ: بَلْ ذَكَرَ لَهُ عَبْدَ اللَّهِ بْنَ الْأَسْوَدِ الزُّهْرِيَّ، وَكَانَ هَوَى قَيْسٍ فِيهِ، وَإِنَّمَا قَالَ النُّعْمَانُ ذَلِكَ خَدِيعَةً وَمَكْرًا بِقَيْسٍ، فَقَالَ قَيْسٌ: قَدْ قَلَّدْتُكَ أَمْرِي وَرَضِيتُ مَنْ رَضِيتَ، ثُمَّ خَرَجَا إِلَى النَّاسِ، فَقَالَ قَيْسٌ: قَدْ رَضِيتُ مَنْ رَضِيَ النُّعْمَانُ.
✧ The situation of Ibn Ziyād after the death of Yazīd When Yazīd died and the news reached ʿUbayd Allāh b. Ziyād together with his mawlā Ḥumrān, who was his messenger to Muʿāwiyah b. Abī Sufyān and then to Yazīd after him, when the news came to him he confided it to him and told him of the people's dissension in Syria. He ordered that it be proclaimed: 'The prayer is to be held in congregation.' The people gathered, and he ascended the pulpit and announced the death of Yazīd (and disparaged him. Al-Aḥnaf said: 'We did have an oath of allegiance to Yazīd upon our necks, and the proverb says: turn away from one with branches, and ʿUbayd Allāh turned away from him'). He said: 'O people of Baṣrah, our migration was to you and our abode is among you, and my birthplace is among you. I was appointed over you when the register of your fighting men counted only seventy thousand, and today it counts one hundred thousand. The register of your officials counted only ninety thousand, and today it counts one hundred and forty thousand. I have not left anyone suspect whom I fear for you except he is in your prison. Yazīd has died, and the people in Syria have fallen into dissension. Today you are the most numerous of people, the widest in open space, the most self-sufficient from others, and the most extensive in lands. So choose for yourselves a man you accept for your religion and your community. I shall be the first to accept whomever you accept. If the people of Syria unite upon a man you accept for your religion and your community, you shall enter into what the Muslims enter into. If you dislike that, you shall remain upon your own faction until your need is granted. You have no need of any of the people of the other regions, and the people cannot dispense with you.' The orators of the people of Baṣrah stood and said: 'We have heard your words, and we know of no one more capable of this than you. Come, let us pledge allegiance to you.' He said: 'I have no need of that.' They repeated it to him, but he refused them three times. Then he extended his hand, and they pledged allegiance to him. Then they departed and wiped their hands on the walls and said: 'Does the son of Marjānah think that we will be led by him in unity and division?' When they pledged allegiance to him, he sent to the people of Kufah with ʿAmr b. Mismaʿ and Saʿd b. al-Qarḥāʾ al-Tamīmī to inform the people of Kufah of what the people of Baṣrah had done and to invite them to pledge allegiance to him. When the two reached Kufah, where his deputy over it was ʿAmr b. Ḥurayth, he gathered the people, and the two messengers stood and addressed the people of Kufah, mentioning that to them. Yazīd b. al-Ḥārith b. Yazīd al-Shaybānī, also known as Ibn Ruwaym, stood and said: 'Praise be to God who has relieved us of the son of Sumayyah! Shall we pledge allegiance to him? No, and no honor in that!' He was the first to pelt the two with pebbles, and then the people pelted them after him. That deed ennobled Yazīd b. Ruwaym in Kufah and raised him. The two messengers returned to Baṣrah and informed him of the situation. The people of Baṣrah said: 'The people of Kufah cast him off and we should appoint him?' Thus his authority weakened among them. He would command a matter and it would not be carried out; he would hold an opinion and it would be rejected; he would order the imprisonment of an offender, and his helpers would be prevented from reaching him. The call of Salamah b. Dhuʾayb al-Ḥanẓalī to pledge allegiance to ʿAbd Allāh b. al-Zubayr Then Salamah b. Dhuʾayb al-Ḥanẓalī al-Tamīmī came to Baṣrah and stood in the market with a banner in his hand and said: 'O people, come to me. I call you to what no one else has called you to. I call you to the one who has sought refuge in the Sanctuary,' meaning ʿAbd Allāh b. al-Zubayr. People gathered around him and began clapping their hands upon his hands, pledging allegiance to him. The news reached Ibn Ziyād, so he gathered the people and addressed them. He reminded them of his affair with them, that he had called them to whomever they would accept, and the people of Baṣrah among them pledged allegiance to him and refused anyone other than him. He said: 'It has reached me that you wiped your palms on the walls and the door of the house and said what you said. I command a matter and it does not take effect; my opinion is rejected; and my helpers are prevented from reaching those I seek. Then this Salamah b. Dhuʾayb calls to opposition against you to divide your community and make some of you strike the necks of others with the sword.' Al-Aḥnaf and the people said: 'We shall bring you Salamah.' They went to him to bring Salamah, but found that his gathering had grown dense and the breach had widened. When they saw that, they held back from Ibn Ziyād and did not go to him. ʿUbayd Allāh summoned the leaders of those who fought against the authorities and wanted them to fight with him. They said: 'If our hearts command us, we shall do it.' His brothers said to him: 'There is no caliph for whom you fight so that if you are defeated you may return to him and he would reinforce you. Perhaps the war will turn against you (and we have acquired properties among these people). If they overcome us, they will destroy us and destroy those properties, and no remnant will remain for you.' When he saw that, he sent to al-Ḥārith b. Qays b. Ṣahbāʾ al-Jahḍamī al-Azdī and had him brought. He said to him: 'O Ḥārith, my father enjoined me that if I ever needed to flee, I should choose you.' Al-Ḥārith said: 'My people have tested your father and found no place with him, nor recompense with you. Yet I shall not turn you away when you have chosen us. I do not know how I can secure your safety. If I take you out by day, I fear that you will be killed and I will be killed. But I shall stay with you until night, then I shall seat you behind me so that you are not recognized.' ʿUbayd Allāh said: 'What you have seen is excellent.' He stayed with him, and when night came, he carried him behind him. In the treasury there were nineteen thousand thousand [dirhams]. Ibn Ziyād distributed part of it among his mawālī and stored the remainder, which remained for the family of Ziyād. Al-Ḥārith traveled with ʿUbayd Allāh b. Ziyād, passing with him among the people while they kept watch out of fear of the Ḥarūriyyah. ʿUbayd Allāh would ask him: 'Where are we?' and al-Ḥārith would tell him. When they were among Banū Sulaym, he said: 'Where are we?' He said: 'Among Banū Sulaym.' He said: 'We are safe, God willing.' When he came to Banū Nājiyah, he said: 'Where are we?' He said: 'Among Banū Nājiyah.' He said: 'We have escaped, God willing.' The Banū Nājiyah said: 'Who are you?' He said: 'Al-Ḥārith b. Qays.' A man among them recognized ʿUbayd Allāh and said: 'The son of Marjānah!' He shot an arrow and it landed in his turban. Al-Ḥārith continued with him and lodged him in his own house among the Jahāḍim. Ibn Ziyād said to him: 'O Ḥārith, you have done well, so do what I suggest to you. You know the standing of Masʿūd b. ʿAmr among his people, his honor, his age, and his people's obedience to him. Would you take me to him so that I may be in his house, for it is in the midst of the Azd? If you do not, the affair of your people will be divided against you.' So al-Ḥārith took him, and the two entered upon Masʿūd, who was unaware, sitting and repairing a shoe of his. When he saw them, he recognized them. Al-Ḥārith said: 'I seek refuge in God from the evil you have brought upon me!' He said: 'I have brought you nothing but good. (I knew that your people rescued Ziyād and were loyal to him, and it became an honor by which they boast over the Arabs.) You pledged allegiance to ʿUbayd Allāh with the pledge of consent after consultation, and another pledge before this one, meaning the pledge of the community.' Masʿūd said: 'Do you think we should make enemies of the people of our own city over ʿUbayd Allāh, when we found neither recompense nor gratitude from his father for what we did with him?' Al-Ḥārith said: 'No one will oppose you for fulfilling your pledge until you bring him to a place of safety. Will you turn him out of your house after he has entered it upon you?' Masʿūd ordered him, and he entered the house of his brother ʿAbd al-Ghāfir b. ʿAmr. Then Masʿūd rode that same night, accompanied by al-Ḥārith and a group of his people, and they went around among the Azd saying: 'Ibn Ziyād has disappeared, and we do not feel safe that you might be suspected because of him. So rise in the morning under arms.' The people noticed that Ibn Ziyād was missing and said: 'He is nowhere but in the earth.' It is said that al-Ḥārith did not speak with Masʿūd; rather ʿUbayd Allāh ordered it, and he carried with him one hundred thousand and brought it to Umm Bisṭām, the wife of Masʿūd (she was the daughter of ʿAmr b. al-Ḥārith), and with him was ʿUbayd Allāh. He asked permission to enter upon her, and she gave him permission. He said to her: 'I have brought you a matter by which you will lord over the women of the Arabs and attain wealth quickly.' He told her the news and ordered her to bring Ibn Ziyād into the house and to dress him in a garment of Masʿūd's garments. She did so. When Masʿūd came, he seized her head and began striking her. ʿUbayd Allāh and al-Ḥārith came out upon him, and he said to him: 'She has granted me protection, and this is your garment upon me and your food in my belly.' Al-Ḥārith bore witness, and they treated him gently until he was satisfied. Ibn Ziyād remained in his house until Masʿūd was killed, and then he traveled to Syria. When Ibn Ziyād disappeared, the people of Baṣrah remained without a governor, and they differed over whom to appoint over them. Then they agreed upon Qays b. al-Haytham al-Sulamī and al-Nuʿmān b. Sufyān al-Rāsibī al-Ḥaramī to choose for them someone they would accept. Qays's inclination was toward the Banū Umayyah, and al-Nuʿmān's inclination was toward the Banū Hāshim. Al-Nuʿmān said: 'I see no one more entitled to this affair than so-and-so,' referring to a man of the Banū Umayyah. It is said: rather he mentioned to him ʿAbd Allāh b. al-Aswad al-Zuhrī, and Qays's inclination was toward him. Al-Nuʿmān said that only as a trick and a stratagem against Qays. Qays said: 'I have entrusted my affair to you and accepted whomever you accept.' Then they went out to the people, and Qays said: 'I have accepted whomever al-Nuʿmān accepts.'
Tarikh (al-Tabari) 2237No grade recorded
وَفِي سنة أربع وستين وَقَعَ الطَّاعُونُ الْجَارِفُ بِالْبَصْرَةِ . فَمَاتَتْ أُمُّ ابْنِ مَعْمَرٍ الْأَمِيرِ، فَمَا وَجَدُوا مَنْ يَحْمِلُهَا حَتَّى اسْتَأْجَرُوا لَهَا أَرْبَعَةَ أَنْفُسٍ، وَكَانَ وُقُوعُ هَذَا الطَّاعُونِ أَرْبَعَةَ أَيَّامٍ، فَمَاتَ فِي الْيَوْمِ الْأَوَّلِ سَبْعُونَ أَلْفًا، وَفِي الْيَوْمِ الثَّانِي وَاحِدٌ وَسَبْعُونَ أَلْفًا، وَفِي الْيَوْمِ الثَّالِثِ ثَلَاثَةٌ وَسَبْعُونَ أَلْفًا، وَأَصْبَحَ النَّاسُ فِي الْيَوْمِ الرَّابِعِ مَوْتَى [إِلَّا قَلِيلًا مِنَ] الْآحَادِ. فعَنْ رَجُلٍ يُكَنَّى أَبَا النُّفَيْدِ وَكَانَ قَدْ أَدْرَكَ زَمَنَ الطَّاعُونِ، قَالَ: كُنَّا نَطُوفُ فِي الْقَبَائِلِ وَنَدْفِنُ الْمَوْتَى، وَلَمَّا كَثُرُوا لَمْ نَقْوَ عَلَى الدَّفْنِ، فَكُنَّا نَدْخُلُ الدَّارَ قَدْ مَاتَ أَهْلُهَا فَنَسُدُّ بَابَهَا، قَالَ: فَدَخَلْنَا دَارًا فَفَتَّشْنَاهَا فَلَمْ نَجِدْ فِيهَا أَحَدًا حَيًّا، فَسَدَدْنَا بَابَهَا، فَلَمَّا مَضَتِ الطَّوَاعِينُ كُنَّا نَطُوفُ عَلَى الْقَبَائِلِ نَنْزِعُ تِلْكَ السُّدَدَ الَّتِي سَدَدْنَاهَا، فَانْتَزَعْنَا سَدَّ ذَلِكَ الْبَابِ الَّذِي دَخَلْنَاهُ فَفَتَّشْنَا الدَّارَ فَلَمْ نَجِدْ أَحَدًا حَيًّا، فَإِذَا نَحْنُ بِغُلَامٍ فِي وَسَطِ الدَّارِ طَرِيٍّ دَهِينٍ، كَأَنَّمَا أُخِذَ سَاعَتَهُ مِنْ حِجْرِ أُمِّهِ. قَالَ: وَنَحْنُ وُقُوفٌ عَلَى الْغُلَامِ نَتَعَجَّبُ مِنْهُ فَدَخَلَتْ كَلْبَةٌ مِنْ شَقٍّ فِي الْحَائِطِ تَلُوذُ بِالْغُلَامِ، وَالْغُلَامُ يَحْبُو إِلَيْهَا حَتَّى مَصَّ مِنْ لَبَنِهَا، فَقَالَ مَعْدِيٌّ: رَأَيْتُ هَذَا الْغُلَامَ فِي مَسْجِدِ الْبَصْرَةِ قَدْ قَبَضَ عَلَى لِحْيَتِهِ. وَقِيلَ: كَانَ هَذَا الطَّاعُونُ فِي سَنَةِ تِسْعٍ وَسِتِّينَ. وَقِيلَ: كان سَنَةُ خَمْسٍ وَسِتِّينَ.
✧ And in the year sixty-four the sweeping plague occurred in Basra. The mother of Ibn Maʿmar the governor died, and they found no one to carry her until they hired four people for her. The occurrence of this plague was four days: on the first day seventy thousand died, on the second day seventy-one thousand, on the third day seventy-three thousand, and on the fourth day the people woke up dead [except for a few] individuals. From a man nicknamed Abū al-Nufayd, who had lived through the time of the plague, he said: We used to go around the tribes and bury the dead, and when they became numerous we were unable to bury them, so we would enter a house whose people had died and block its door. He said: We entered a house and searched it and found no one alive in it, so we blocked its door. When the plagues had passed, we would go around the tribes removing those blockings that we had made. We removed the blocking of that door that we had entered and searched the house and found no one alive, and behold, there was a boy in the middle of the house, fresh and anointed, as if he had just been taken from his mother's lap. He said: While we were standing over the boy, amazed at him, a bitch entered through a crack in the wall and took refuge with the boy, and the boy crawled to her until he sucked from her milk. Maʿdī said: I saw this boy in the mosque of Basra, and he had taken hold of his beard. It was said: This plague was in the year sixty-nine. And it was said: It was in the year sixty-five.
Tarikh (al-Tabari) 2238No grade recorded
وِلَايَةِ عَبْدِ اللَّهِ بْنِ الْحَارِثِ الْبَصْرَةَ لَمَّا اتَّفَقَ قَيْسٌ وَالنُّعْمَانُ وَرَضِيَ قَيْسٌ بِمَنْ يُؤَمِّرُهُ النُّعْمَانُ أَشْهَدَ عَلَيْهِ النُّعْمَانُ بِذَلِكَ وَأَخَذَ عَلَى قَيْسٍ وَعَلَى النَّاسِ الْعُهُودَ بِالرِّضَى، ثُمَّ أَتَى عَبْدَ اللَّهِ بْنَ الْأَسْوَدِ وَأَخَذَ بِيَدِهِ وَاشْتَرَطَ عَلَيْهِ ( حَتَّى ظَنَّ النَّاسُ أَنَّهُ بَايَعَهُ ثُمَّ تَرَكَهُ وَأَخَذَ بِيَدِ عَبْدِ اللَّهِ بْنِ الْحَارِثِ بْنِ نَوْفَلِ بْنِ الْحَارِثِ بْنِ عَبْدِ الْمُطَّلِبِ الْمُلَقَّبِ بِبَبَّةَ وَاشْتَرَطَ عَلَيْهِ ) مِثْلَ ذَلِكَ، ثُمَّ حَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ وَذَكَرَ النَّبِيَّ ﷺ وَحَقَّ أَهْلِ بَيْتِهِ وَقَرَابَتِهِ وَقَالَ: أَيُّهَا النَّاسُ مَا تَنْقِمُونَ مِنْ رَجُلٍ مِنْ بَنِي عَمِّ نَبِيِّكُمْ وَأُمُّهُ هِنْدُ بِنْتُ أَبِي سُفْيَانَ قَدْ كَانَ الْأَمْرُ فِيهِمْ، فَهُوَ ابْنُ أُخْتِكُمْ، ثُمَّ أَخَذَ بِيَدِهِ وَقَالَ: رَضِيتُ لَكُمْ بِهِ، فَنَادَوْهُ: قَدْ رَضِينَا، وَبَايَعُوهُ وَأَقْبَلُوا بِهِ إِلَى دَارِ الْإِمَارَةِ حَتَّى نَزَلَهَا، وَذَلِكَ أَوَّلُ جُمَادَى الْآخِرَةِ سَنَةَ أَرْبَعٍ وَسِتِّينَ. وَقَالَ الْفَرَزْدَقُ فِي بَيْعَتِهِ: وَبَايَعْتُ أَقْوَامًا وَفَيْتُ بِعَهْدِهِمْ وَبَبَّةُ قَدْ بَايَعَتْهُ غَيْرَ نَادِمِ
✧ The governorship of ʿAbd Allāh b. al-Ḥārith over al-Baṣrah When Qays and al-Nuʿmān agreed, and Qays was satisfied with whomever al-Nuʿmān appointed, al-Nuʿmān called witnesses to that and took covenants of consent from Qays and the people. Then he came to ʿAbd Allāh b. al-Aswad, took him by the hand, and imposed conditions on him (until the people thought he had pledged allegiance to him; then he left him and took the hand of ʿAbd Allāh b. al-Ḥārith b. Nawfal b. al-Ḥārith b. ʿAbd al-Muṭṭalib, nicknamed Babbah, and imposed conditions on him) likewise. Then he praised and extolled God, mentioned the Prophet ﷺ, the right of his family and his kin, and said: “O people, what do you resent in a man from the cousins of your Prophet, whose mother is Hind bt. Abī Sufyān? The matter was among them, so he is the son of your sister.” Then he took him by the hand and said: “I have accepted him for you.” They called to him: “We accept,” and pledged allegiance to him. They brought him to the seat of government until he alighted there. That was at the beginning of Jumādā al-Ākhirah in the year 64. Al-Farazdaq said concerning his pledge: I pledged allegiance to peoples and fulfilled their covenant, while Babbah has pledged allegiance to you, not regretful.
Tarikh (al-Tabari) 2239No grade recorded
هَرَبِ ابْنِ زِيَادٍ إِلَى الشَّامِ ثُمَّ إِنَّ الْأَزْدَ وَرَبِيعَةَ جَدَّدُوا الْحِلْفَ الَّذِي كَانَ بَيْنَهُمْ وَبَيْنَ الْجَمَاعَةِ، وَأَنْفَقَ ابْنُ زِيَادٍ مَالًا كَثِيرًا فِيهِمْ حَتَّى تَمَّ الْحِلْفُ وَكَتَبُوا بِذَلِكَ بَيْنَهُمْ كِتَابَيْنِ، فَكَانَ أَحَدُهُمَا عِنْدَ مَسْعُودِ بْنِ عَمْرٍو. فَلَمَّا سَمِعَ الْأَحْنَفُ أَنَّ الْأَزْدَ طَلَبَتْ إِلَى رَبِيعَةَ ذَلِكَ، قَالَ: لَا يَزَالُونَ لَهُمْ أَتْبَاعًا إِذَا أَتَوْهُمْ. فَلَمَّا تَحَالَفُوا اتَّفَقُوا عَلَى أَنْ يَرُدُّوا ابْنَ زِيَادٍ إِلَى دَارِ الْإِمَارَةِ، فَسَارُوا، وَرَئِيسُهُمْ مَسْعُودُ بْنُ عَمْرٍو، وَقَالُوا لِابْنِ زِيَادٍ: سِرْ مَعَنَا، فَلَمْ يَفْعَلْ وَأَرْسَلَ مَعَهُ مَوَالِيَهُ عَلَى الْخَيْلِ وَقَالَ لَهُمْ: لَا تَتَحَدَّثُوا بِخَيْرٍ وَلَا بِشَرٍّ إِلَّا أَتَيْتُمُونِي بِهِ، فَجَعَلَ مَسْعُودٌ لَا يَأْتِي سِكَّةً وَلَا يَتَجَاوَزُ قَبِيلَةً إِلَّا أَتَى بَعْضُ أُولَئِكَ الْغِلْمَانِ ابْنَ زِيَادٍ بِالْخَبَرِ، وَسَارَتْ رَبِيعَةُ، وَعَلَيْهِمْ مَالِكُ بْنُ مِسْمَعٍ، فَأَخَذُوا سِكَّةَ الْمِرْبَدِ، وَجَاءَ مَسْعُودٌ فَدَخَلَ الْمَسْجِدَ فَصَعِدَ الْمِنْبَرَ وَعَبْدُ اللَّهِ بْنُ الْحَارِثِ فِي دَارِ الْإِمَارَةِ، فَقِيلَ لَهُ: إِنَّ مَسْعُودًا وَأَهْلَ الْيَمَنِ وَرَبِيعَةَ قَدْ سَارُوا وَسَيُهَيَّجُ بَيْنَ النَّاسِ شَرٌّ، فَلَوْ أَصْلَحْتَ بَيْنَهُمْ أَوْ رَكِبْتَ فِي بَنِي تَمِيمٍ عَلَيْهِمْ. فَقَالَ: أَبْعَدَهُمُ اللَّهُ، لَا وَاللَّهِ لَا أُفْسِدَنَّ نَفْسِي فِي إِصْلَاحِهِمْ ! وَجَعَلَ رَجُلٌ مِنْ أَصْحَابِ مَسْعُودٍ يَقُولُ: لَأُنْكِحَنَّ بَبَّهْ جَارِيَةً فِي قُبَّهْ تَمْشُطُ رَأْسَ لُعْبَهْ هَذَا قَوْلُ الْأَزْدِ، وَأَمَّا قَوْلُ مُضَرَ فَيَقُولُونَ: إِنَّ أُمَّهُ كَانَتْ تُرَقِّصُهُ وَتَقُولُ هَذَا. وَصَعِدَ مَسْعُودٌ الْمِنْبَرَ وَسَارَ مَالِكُ بْنُ مِسْمَعٍ نَحْوَ دُورِ بَنِي تَمِيمٍ حَتَّى دَخَلَ سِكَّةَ بَنِي الْعَدَوِيَّةِ فَحَرَّقَ دُورَهُمْ لِمَا فِي نَفْسِهِ لِاسْتِعْرَاضِ ابْنِ خَازِمٍ رَبِيعَةَ بِهَرَاةَ. وَجَاءَ بَنُو تَمِيمٍ إِلَى الْأَحْنَفِ فَقَالُوا: يَا أَبَا بَحْرٍ، إِنَّ رَبِيعَةَ وَالْأَزْدَ قَدْ تَحَالَفُوا وَقَدْ سَارُوا إِلَى الرَّحْبَةِ فَدَخَلُوهَا. فَقَالَ: لَسْتُمْ بِأَحَقَّ بِالْمَسْجِدِ مِنْهُمْ. فَقَالُوا: قَدْ دَخَلُوا الدَّارَ. فَقَالَ: لَسْتُمْ بِأَحَقَّ بِالدَّارِ مِنْهُمْ. فَأَتَتْهُ امْرَأَةٌ بِمِجْمَرٍ وَقَالَتْ لَهُ: مَا لَكَ وَلِلرِّيَاسَةِ، إِنَّمَا أَنْتَ امْرَأَةٌ تَتَجَمَّرُ ! فَقَالَ: اسْتُ الْمَرْأَةِ أَحَقُّ بِالْمِجْمَرِ، فَمَا سُمِعَ مِنْهُ كَلِمَةٌ أَسْوَأُ مِنْهَا، ثُمَّ أَتَوْهُ فَقَالُوا: إِنَّ امْرَأَةً مِنَّا قَدْ سُلِبَتْ خَلْخَالَهَا، وَقَدْ قَتَلُوا الصَّبَّاغَ الَّذِي عَلَى طَرِيقِكَ وَقَتَلُوا الْمُقْعَدَ الَّذِي عَلَى بَابِ الْمَسْجِدِ، وَقَدْ دَخَلَ مَالِكُ بْنُ مِسْمَعٍ سِكَّةَ بَنِي الْعَدَوِيَّةِ فَحَرَّقَ. فَقَالَ الْأَحْنَفُ: أَقِيمُوا الْبَيِّنَةَ عَلَى هَذَا، فَفِي دُونِ هَذَا مَا يُحِلُّ قِتَالَهُمْ. فَشَهِدُوا عِنْدَهُ عَلَى ذَلِكَ. فَقَالَ الْأَحْنَفُ: أَجَاءَ عَبَّادُ بْنُ الْحُصَيْنِ ؟ قَالُوا: لَا، وَهُوَ عَبَّادُ بْنُ الْحُصَيْنِ بْنِ يَزِيدَ بْنِ عَمْرِو بْنِ أَوْسٍ مِنْ بَنِي عَمْرِو بْنِ تَمِيمٍ، ثُمَّ قَالَ: أَجَاءَ عَبَّادٌ ؟ قَالُوا: لَا. قَالَ: أَهَاهُنَا عَبْسُ بْنُ طَلْقِ بْنِ رَبِيعَةَ الصُّرَيْمِيُّ مِنْ بَنِي سَعْدِ بْنِ زَيْدِ مَنَاةَ بْنِ تَمِيمٍ ؟ قَالُوا: نَعَمْ، فَدَعَاهُ فَانْتَزَعَ مِعْجَرًا فِي رَأْسِهِ فَعَقَدَهُ فِي رُمْحٍ ثُمَّ دَفَعَهُ إِلَيْهِ وَقَالَ: سِرْ، فَلَمَّا وَلَّى قَالَ: اللَّهُمَّ لَا تُخْزِهَا الْيَوْمَ فَإِنَّكَ لَمْ تُخْزِهَا فِيمَا مَضَى، وَصَاحَ النَّاسُ: هَاجَتْ زَبْرَاءُ ! وَهِيَ أَمَةٌ لِلْأَحْنَفِ كَنَّوْا بِهَا عَنْهُ. فَسَارَ عَبْسٌ إِلَى الْمَسْجِدِ، فَلَمَّا سَارَ عَبْسٌ جَاءَ عَبَّادٌ فَقَالَ: مَا صَنَعَ النَّاسُ ؟ فَقِيلَ: سَارَ بِهِمْ عَبْسٌ. فَقَالَ: لَا أَسِيرُ تَحْتَ لِوَاءِ عَبْسٍ، وَعَادَ إِلَى بَيْتِهِ وَمَعَهُ سِتُّونَ فَارِسًا. فَلَمَّا وَصَلَ عَبْسٌ إِلَى الْمَسْجِدِ قَاتَلَ الْأَزْدُ عَلَى أَبْوَابِهِ، وَمَسْعُودٌ عَلَى الْمِنْبَرِ يُحَضِّضُ النَّاسَ، فَقَاتَلَ غَطَفَانُ بْنُ أُنَيْفٍ التَّمِيمِيُّ وَهُوَ يَقُولُ: يَالَ تَمِيمٍ إِنَّهَا مَذْكُورَهْ إِنْ فَاتَ مَسْعُودٌ بِهَا مَشْهُورَهْ فَاسْتَمْسِكُوا بِجَانِبِ الْمَقْصُورَهْ أَيْ لَا يَهْرُبُ [ فَيَفُوتَ ]. وَأَتَوْا مَسْعُودًا وَهُوَ عَلَى الْمِنْبَرِ فَاسْتَنْزَلُوهُ فَقَتَلُوهُ، وَذَلِكَ أَوَّلُ شَوَّالٍ سَنَةَ أَرْبَعٍ وَسِتِّينَ، وَانْهَزَمَ أَصْحَابُهُ، وَهَرَبَ أَشْيَمُ بْنُ شَقِيقِ بْنِ ثَوْرٍ فَطَعَنَهُ أَحَدُهُمْ فَنَجَا بِهَا، فَقَالَ الْفَرَزْدَقُ: لَوْ أَنَّ أَشْيَمَ لَمْ يَسْبِقْ أَسِنَّتَنَا وَأَخْطَأَ الْبَابَ إِذْ نِيرَانُنَا تَقِدُ إِذًا لَصَاحَبَ مَسْعُودًا وَصَاحِبَهُ وَقَدْ تَهَافَتَتِ الْأَعْفَاجُ وَالْكَبِدُ ويقال: بل اجْتَمَعَتْ تَمِيمٌ إِلَى الْأَحْنَفِ فَقَالُوا لَهُ: إِنَّ الْأَزْدَ قَدْ دَخَلُوا الْمَسْجِدَ. قَالَ: إِنَّمَا هُوَ لَهُمْ وَلَكُمْ. قَالُوا: قَدْ دَخَلُوا الْقَصْرَ وَصَعِدَ مَسْعُودٌ الْمِنْبَرَ، وَكَانَتْ خَوَارِجُ قَدْ خَرَجُوا فَنَزَلُوا نَهْرَ الْأَسَاوِرَةِ حِينَ خَرَجَ عُبَيْدُ اللَّهِ إِلَى الشَّامِ، فَزَعَمَ النَّاسُ أَنَّ الْأَحْنَفَ بَعَثَ إِلَيْهِمْ أَنَّ هَذَا الرَّجُلَ الَّذِي قَدْ دَخَلَ الْقَصْرَ هُوَ لَنَا وَلَكُمْ عَدُوٌّ فَمَا يَمْنَعُكُمْ عَنْهُ ! فَجَاءَتْ عِصَابَةٌ مِنْهُمْ حَتَّى دَخَلُوا الْمَسْجِدَ وَمَسْعُودٌ عَلَى الْمِنْبَرِ يُبَايِعُ مَنْ أَتَاهُ، فَرَمَاهُ عِلْجٌ يُقَالُ لَهُ مُسْلِمٌ مِنْ أَهْلِ فَارِسَ، دَخَلَ الْبَصْرَةَ فَأَسْلَمَ ( ثُمَّ دَخَلَ فِي الْخَوَارِجِ، فَأَصَابَ قَلْبَهُ ) فَقَتَلَهُ. هروب عبيد الله بن زياد إلى الشام وَلَمَّا صَعِدَ مَسْعُودٌ الْمِنْبَرَ أَتَى ابْنُ زِيَادٍ فَقِيلَ لَهُ ذَلِكَ، فَتَهَيَّأَ لِيَجِيءَ إِلَى دَارِ الْإِمَارَةِ، فَأَتَوْهُ وَقَالُوا لَهُ: إِنَّهُ قُتِلَ مَسْعُودٌ، فَرَكِبَ وَلَحِقَ بِالشَّامِ. فَأَمَّا مَالِكُ بْنُ مِسْمَعٍ فَأَتَاهُ مِنْ مُضَرَ فَحَصَرُوهُ فِي دَارِهِ وَحَرَّقُوا دَارَهُ. وَلَمَّا هَرَبَ ابْنُ زِيَادٍ تَبِعُوهُ فَأَعْجَزَهُمْ فَنَهَبُوا مَا وَجَدُوا لَهُ، فَفِي ذَلِكَ يَقُولُ وَاقَدُ بْنُ خَلِيفَةَ التَّمِيمِيُّ: يَا رُبَّ جَبَّارٍ شَدِيدِ كَلْبُهْ قَدْ صَارَ فِينَا تَاجُهُ وَسَلَبُهْ مِنْهُمْ عُبَيْدُ اللَّهِ يَوْمَ نَسْلُبُهْ جِيَادَهُ وَبَزَّهُ وَنَنْهَبُهْ يَوْمَ الْتَقَى مِقْنَبُنَا وَمِقْنَبُهْ لَوْ لَمْ يُنَجِّ ابْنَ زِيَادٍ هَرَبُهْ وَقَدْ قِيلَ فِي قَتْلِ مَسْعُودٍ وَمَسِيرِ ابْنِ زِيَادٍ غَيْرُ مَا تَقَدَّمَ، هُوَ أَنَّهُ لَمَّا اسْتَجَارَ ابْنُ زِيَادٍ بِمَسْعُودِ بْنِ عَمْرٍو أَجَارَهُ، ثُمَّ سَارَ ابْنُ زِيَادٍ إِلَى الشَّامِ وَأَرْسَلَ مَعَهُ مَسْعُودٌ مِائَةً مِنَ الْأَزْدِ حَتَّى قَدِمُوا بِهِ إِلَى الشَّامِ، فَبَيْنَمَا هُوَ يَسِيرُ ذَاتَ لَيْلَةٍ قَالَ: قَدْ ثَقُلَ عَلَيَّ رُكُوبُ الْإِبِلِ فَوَطِّئُوا لِي عَلَى ذِي حَافِرٍ، فَجَعَلُوا لَهُ قَطِيفَةً عَلَى حِمَارٍ، فَرَكِبَهُ ثُمَّ سَارَ وَسَكَتَ طَوِيلًا. قَالَ مُسَافِرُ بْنُ شُرَيْحٍ الْيَشْكُرِيُّ: فَقُلْتُ فِي نَفْسِي: لَئِنْ كَانَ نَائِمًا لَأُنَغِّصَنَّ عَلَيْهِ نَوْمَهُ، فَدَنَوْتُ مِنْهُ فَقُلْتُ: أَنَائِمٌ أَنْتَ ؟ قَالَ: لَا، كُنْتُ أُحَدِّثَ نَفْسِي. قُلْتُ: أَفَلَا أُحَدِّثُكَ بِمَا كُنْتَ تُحَدِّثُ بِهِ نَفْسَكَ ؟ قَالَ: هَاتِ. قُلْتُ: كُنْتَ تَقُولُ: لَيْتَنِي لَمْ أَقْتُلْ حُسَيْنًا. قَالَ: وَمَاذَا ؟ قُلْتُ: تَقُولُ: لَيْتَنِي لَمْ أَكُنْ قَتَلْتُ مَنْ قَتَلْتُ. قَالَ: وَمَاذَا ؟ قُلْتُ: تَقُولُ: لَيْتَنِي لَمْ أَكُنْ بَنَيْتُ الْبَيْضَاءَ. قَالَ: وَمَاذَا ؟ قُلْتُ: تَقُولُ: لَيْتَنِي لَمْ أَكُنِ اسْتَعْمَلْتُ الدَّهَاقِينَ. قَالَ: وَمَاذَا ؟ قُلْتُ: تَقُولُ: لَيْتَنِي كُنْتُ أَسْخَى مِمَّا كُنْتُ. قَالَ: أَمَّا قَتْلِي الْحُسَيْنَ فَإِنَّهُ أَشَارَ إِلَيَّ يَزِيدُ بِقَتْلِهِ أَوْ قَتْلِي فَاخْتَرْتُ قَتْلَهُ، وَأَمَّا الْبَيْضَاءُ فَإِنِّي اشْتَرَيْتُهَا مِنْ عَبْدِ اللَّهِ بْنِ عُثْمَانَ الثَّقَفِيِّ وَأَرْسَلَ إِلَيَّ يَزِيدُ بِأَلْفِ أَلْفٍ فَأَنْفَقَهَا عَلَيْهَا، فَإِنْ بَقِيَتْ فَلِأَهْلِي، وَإِنْ هَلَكْتُ لَمْ آسَ عَلَيْهَا، وَأَمَّا اسْتِعْمَالُ الدَّهَاقِينِ فَإِنَّ عَبْدَ الرَّحْمَنِ بْنَ أَبِي بَكْرَةَ ( وَزَاذَانَ فَرُّوخٍ وَقَعَا فِيَّ عِنْدَ مُعَاوِيَةَ [ حَتَّى ذَكَرُوا قُشُورَ الْأَرُزِّ ] فَبَلَغَا بِخَرَاجِ الْعِرَاقِ مِائَةَ أَلْفِ أَلْفٍ، فَخَيَّرَنِي مُعَاوِيَةُ بَيْنَ الْعَزْلِ وَالضَّمَانِ، فَكَرِهْتُ الْعَزْلَ، فَكُنْتُ إِذَا اسْتَعْمَلْتُ الْعَرَبِيَّ كَسَرَ الْخَرَاجَ، فَإِنْ أَغْرَمْتُ عَشِيرَتَهُ أَوْ طَالَبْتُهُ أَوْغَرْتُ صُدُورَهُمْ، وَإِنْ تَرَكْتُهُ تَرَكْتُ مَالَ اللَّهِ وَأَنَا أَعْرِفُ مَكَانَهُ، فَوَجَدْتُ الدَّهَاقِينَ أَبْصَرَ بِالْجِبَايَةِ وَأَوْفَى بِالْأَمَانَةِ وَأَهْوَنَ بِالْمُطَالَبَةِ مِنْكُمْ، مَعَ أَنِّي قَدْ جَعَلْتُكُمْ أُمَنَاءَ عَلَيْهِمْ لِئَلَّا يَظْلِمُوا أَحَدًا، وَأَمَّا قَوْلُكَ فِي السَّخَاءِ فَمَا كَانَ لِي مَالٌ فَأَجُودَ بِهِ عَلَيْكُمْ، وَلَوْ شِئْتُ لَأَخَذْتُ بَعْضَ مَالِكُمْ فَخَصَصْتُ بِهِ بَعْضَكُمْ دُونَ بَعْضٍ فَيَقُولُونَ مَا أَسْخَاهُ. وَأَمَّا قَوْلُكَ لَيْتَنِي لَمْ أَكُنْ قَتَلْتُ مَنْ قَتَلْتُ فَمَا عَمِلْتُ بَعْدَ كَلِمَةِ الْإِخْلَاصِ عَمَلًا هُوَ أَقْرَبُ إِلَى اللَّهِ عِنْدِي مِنْ قَتْلِ مَنْ قَتَلْتُ مِنَ الْخَوَارِجِ، وَلَكِنِّي سَأُخْبِرُكَ بِمَا حَدَّثْتُ بِهِ نَفْسِي، قُلْتُ: لَيْتَنِي كُنْتُ قَاتَلْتُ أَهْلَ الْبَصْرَةِ فَإِنَّهُمْ بَايَعُونِي طَائِعِينَ، وَلَقَدْ حَرَصْتُ عَلَى ذَلِكَ، وَلَكِنَّ بَنِي زِيَادٍ قَالُوا: إِنْ قَاتَلْتَهُمْ فَظَهَرُوا عَلَيْكَ لَمْ يُبْقُوا مِنَّا أَحَدًا، وَإِنَّ تَرَكْتَهُمْ تَغَيَّبَ الرَّجُلُ مِنَّا عِنْدَ أَخْوَالِهِ وَأَصْهَارِهِ فَوَقَعْتُ بِهِمْ، فَكُنْتُ أَقُولُ: لَيْتَنِي أَخْرَجْتُ أَهْلَ السِّجْنِ فَضَرَبْتُ أَعْنَاقَهُمْ، وَأَمَّا إِذْ فَاتَتْ هَاتَانِ فَلَيْتَنِي أَقْدَمُ الشَّامَ وَلَمْ يُبْرِمُوا أَمْرًا. قَالَ: فَقَدِمَ الشَّامَ وَلَمْ يُبْرِمُوا أَمْرًا، [ فَكَأَنَّمَا ] كَانُوا مَعَهُ صِبْيَانًا، وَقِيلَ: بَلْ قَدِمَ وَقَدْ أَبْرَمُوا فَنَقَضَ عَلَيْهِمْ مَا أَبْرَمُوا. وَأَمَّا عَبْدُ اللَّهِ بْنُ الْحَارِثِ بَبَّةُ فَإِنَّهُ أَقَامَ يُصَلِّي بِهِمْ حَتَّى قَدِمَ عَلَيْهِمْ عُمَرُ بْنُ عُبَيْدِ اللَّهِ بْنِ مَعْمَرٍ أَمِيرًا مِنْ قِبَلِ ابْنِ الزُّبَيْرِ. وَقِيلَ: بَلْ كَتَبَ ابْنُ الزُّبَيْرِ إِلَى عُمَرَ بِعَهْدِهِ عَلَى الْبَصْرَةِ، فَأَتَاهُ الْكِتَابُ وَهُوَ مُتَوَجِّهٌ إِلَى الْعُمْرَةِ، فَكَتَبَ عُمَرُ إِلَى أَخِيهِ عُبَيْدِ اللَّهِ يَأْمُرُهُ أَنْ يُصَلِّيَ بِالنَّاسِ، فَصَلَّى بِهِمْ حَتَّى قَدِمَ عُمَرُ، فَبَقِيَ عُمَرُ أَمِيرًا شَهْرًا حَتَّى قَدِمَ الْحَارِثُ بْنُ عَبْدِ اللَّهِ بْنِ أَبِي رَبِيعَةَ الْمَخْزُومِيُّ بِعَزْلِهِ وَوَلِيَهَا الْحَارِثُ، وَهُوَ الْقُبَاعُ. وَقِيلَ: اعْتَزَلَ عَبْدُ اللَّهِ بْنُ الْحَارِثِ بَبَّةُ أَهْلَ الْبَصْرَةِ بَعْدَ قَتْلِ مَسْعُودٍ بِسَبَبِ الْعَصَبِيَّةِ وَانْتِشَارِ الْخَوَارِجِ، فَكَتَبَ أَهْلُ الْبَصْرَةِ إِلَى ابْنِ الزُّبَيْرِ، فَكَتَبَ ابْنُ الزُّبَيْرِ إِلَى أَنَسِ بْنِ مَالِكٍ يَأْمُرُهُ أَنْ يُصَلِّيَ بِالنَّاسِ، فَصَلَّى بِهِمْ أَرْبَعِينَ يَوْمًا وَكَانَ عَبْدُ اللَّهِ بْنُ الْحَارِثِ يَقُولُ: مَا أُحِبُّ أَنْ أُصْلِحَ النَّاسَ بِفَسَادِ نَفْسِي، وَكَانَ يَتَدَيَّنُ. وَفِي أَيَّامِهِ سَارَ نَافِعُ بْنُ الْأَزْرَقِ إِلَى الْأَهْوَازِ مِنَ الْبَصْرَةِ. وَأَمَّا أَهْلُ الْكُوفَةِ فَإِنَّهُمْ لَمَّا رَدُّوا رُسُلَ ابْنِ زِيَادٍ، عَزَلُوا خَلِيفَتَهُ عَلَيْهِمْ، وَهُوَ عَمْرُو بْنُ حُرَيْثٍ، وَاجْتَمَعَ النَّاسُ وَقَالُوا: نُؤَمِّرُ عَلَيْنَا رَجُلًا إِلَى أَنْ يَجْتَمِعَ النَّاسُ عَلَى خَلِيفَةٍ، فَاجْتَمَعُوا عَلَى عُمَرَ بْنِ سَعْدٍ، فَجَاءَتْ نِسَاءُ هَمْدَانَ يَبْكِينَ الْحُسَيْنَ، وَرِجَالُهُمْ مُتَقَلَّدُو السُّيُوفِ، فَأَطَافُوا بِالْمِنْبَرِ، فَقَالَ مُحَمَّدُ بْنُ الْأَشْعَثِ: جَاءَ أَمْرٌ غَيْرُ مَا كُنَّا فِيهِ. وَكَانَتْ كِنْدَةُ تَقُومُ بِأَمْرِ عُمَرَ بْنِ سَعْدٍ لِأَنَّهُمْ أَخْوَالُهُ، فَاجْتَمَعُوا عَلَى عَامِرِ بْنِ مَسْعُودِ بْنِ أُمَيَّةَ بْنِ خَلَفِ بْنِ وَهْبِ بْنِ حُذَافَةَ الْجُمَحِيِّ، فَخَطَبَ أَهْلَ الْكُوفَةِ فَقَالَ: إِنْ لِكُلِّ قَوْمٍ أَشْرِبَةً وَلَذَّاتٍ فَاطْلُبُوهَا فِي مَظَانِّهَا، وَعَلَيْكُمْ بِمَا يَحِلُّ وَيُحْمَدُ، وَاكْسِرُوا شَرَابَكُمْ بِالْمَاءِ، وَتَوَارَوْا عَنِّي بِهَذِهِ الْجُدْرَانِ، فَقَالَ ابْنُ هَمَّامٍ: اشْرَبْ شَرَابَكَ وَانْعَمْ غَيْرَ مَحْسُودِ وَاكْسِرْهُ بِالْمَاءِ لَا تَعْصِ ابْنَ مَسْعُودِ إِنَّ الْأَمِيرَ لَهُ فِي الْخَمْرِ مَأْرَبَةٌ فَاشْرَبْ هَنِيئًا مَرِيئًا غَيْرَ مَرْصُودِ مَنْ ذَا يُحَرِّمُ مَاءَ الْمُزْنِ خَالَطَهُ فِي قَعْرِ خَابِيَةٍ مَاءُ الْعَنَاقِيدِ إِنِّي لَأَكْرَهُ تَشْدِيدَ الرُّوَاةِ لَنَا فِيهَا وَيُعْجِبُنِي قَوْلُ ابْنِ مَسْعُودِ وَلَمَّا بَايَعَهُ أَهْلُ الْكُوفَةِ وَكَتَبُوا بِذَلِكَ إِلَى ابْنِ الزُّبَيْرِ أَقَرَّهُ عَلَيْهَا، وَكَانَ يُلَقَّبُ دُحْرُوجَةَ الْجُعَلِ، وَكَانَ قَصِيرًا، فَمَكَثَ ثَلَاثَةَ أَشْهُرٍ مِنْ مَهْلِكِ يَزِيدَ بْنِ مُعَاوِيَةَ، ثُمَّ قَدِمَ عَلَيْهِمْ عَبْدُ اللَّهِ بْنُ يَزِيدَ الْخَطْمِيُّ الْأَنْصَارِيُّ عَلَى الصَّلَاةِ، وَإِبْرَاهِيمُ بْنُ مُحَمَّدِ بْنِ طَلْحَةَ عَلَى الْخَرَاجِ مِنْ عِنْدِ ابْنِ الزُّبَيْرِ، وَاسْتَعْمَلَ مُحَمَّدَ بْنَ الْأَشْعَبِ بْنَ قَيْسٍ عَلَى الْمَوْصِلِ، فَاجْتَمَعَ لِابْنِ الزُّبَيْرِ أَهْلُ الْكُوفَةِ وَالْبَصْرَةِ، وَمَنْ بِالْقِبْلَةِ مِنَ الْعَرَبِ وَأَهْلِ الْجَزِيرَةِ وَأَهْلِ الشَّامِ إِلَّا أَهْلَ الْأُرْدُنِّ فِي إِمَارَةِ عُمَرَ بْنِ عُبَيْدِ اللَّهِ بْنِ مَعْمَرٍ. .
✧ The flight of Ibn Ziyād to Syria Then the Azd and Rabīʿah renewed the alliance that had been between them and the community, and Ibn Ziyād spent much money among them until the alliance was completed, and they wrote two documents about that between them, one of which was with Masʿūd b. ʿAmr. When al-Aḥnaf heard that the Azd had sought that from Rabīʿah, he said: They will not cease to be followers to them when they come to them. When they had allied, they agreed to restore Ibn Ziyād to the house of governance, so they marched, their leader being Masʿūd b. ʿAmr. They said to Ibn Ziyād: March with us, but he did not do so; instead he sent his clients with them on horses and said to them: Do not speak of good or evil unless you bring it to me. Masʿūd would not enter a lane or pass a tribe but that some of those youths brought the news to Ibn Ziyād. Rabīʿah marched under Mālik b. Mismaʿ, and they took the lane of al-Mirbad. Masʿūd came, entered the mosque, and ascended the pulpit while ʿAbd Allāh b. al-Ḥārith was in the house of governance. It was said to him: Masʿūd, the people of Yemen, and Rabīʿah have marched, and evil will be stirred among the people. If only you would make peace between them or ride among Banū Tamīm against them. He said: May God distance them! No, by God, I will not corrupt myself in setting them right! A man among the companions of Masʿūd began to say: I shall surely marry Babbah to a slave girl in a dome, she combs the head of a doll. This is the saying of the Azd. As for the saying of Muḍar, they say that his mother used to dance him and say this. Masʿūd ascended the pulpit, and Mālik b. Mismaʿ marched toward the dwellings of Banū Tamīm until he entered the lane of Banū al-ʿAdawiyyah and burned their houses because of what was in his heart due to Ibn Khāzim's raid on Rabīʿah at Herat. Banū Tamīm came to al-Aḥnaf and said: O Abū Baḥr, Rabīʿah and the Azd have allied and have marched to al-Raḥbah and entered it. He said: You are not more entitled to the mosque than them. They said: They have entered the house. He said: You are not more entitled to the house than them. A woman came to him with an incense burner and said to him: What have you to do with leadership? You are only a woman who perfumes herself! He said: The woman's bottom is more entitled to the incense burner. No word worse than that was heard from him. Then they came to him and said: A woman among us has been robbed of her anklet, and they have killed the dyer who was on your road and killed the cripple at the gate of the mosque, and Mālik b. Mismaʿ entered the lane of Banū al-ʿAdawiyyah and burned. Al-Aḥnaf said: Establish proof of this, for less than this makes fighting them lawful. They testified before him to that. Al-Aḥnaf said: Has ʿAbbād b. al-Ḥuṣayn come? They said: No. He was ʿAbbād b. al-Ḥuṣayn b. Yazīd b. ʿAmr b. Aws of Banū ʿAmr b. Tamīm. Then he said: Has ʿAbbād come? They said: No. He said: Is ʿAbs b. Ṭalq b. Rabīʿah al-Ṣuraymī of Banū Saʿd b. Zayd Manāt b. Tamīm here? They said: Yes. He summoned him, pulled a headcloth from his head, tied it to a spear, and handed it to him, saying: March. When he turned away, he said: O God, do not disgrace her today, for You have not disgraced her in the past. The people shouted: Zabrāʾ has been stirred! She was a slave woman of al-Aḥnaf by which they alluded to him. ʿAbs marched to the mosque. When ʿAbs marched, ʿAbbād came and said: What have the people done? It was said: ʿAbs has marched with them. He said: I will not march under the banner of ʿAbs, and he returned to his house with sixty horsemen. When ʿAbs reached the mosque, the Azd fought at its gates while Masʿūd was on the pulpit inciting the people. Ghaṭafān b. Unayf al-Tamīmī fought, saying: O Banū Tamīm, it is a remembered one, if Masʿūd escapes with it, a famous one; hold fast to the side of the enclosure. That is, let him not flee and escape. They came to Masʿūd while he was on the pulpit, brought him down, and killed him. That was at the beginning of Shawwāl in the year sixty-four. His companions fled, and Ashyam b. Shaqīq b. Thawr fled; one of them stabbed him and he escaped with it. Al-Farazdaq said: If only Ashyam had not outrun our spearheads and missed the gate when our fires blazed, then he would have accompanied Masʿūd and his companion while the entrails and livers collapsed. It is said: Rather, Tamīm gathered to al-Aḥnaf and said to him: The Azd have entered the mosque. He said: It is only for them and for you. They said: They have entered the palace and Masʿūd has ascended the pulpit. Kharijites had gone out and camped at the Canal of the Asāwirah when ʿUbayd Allāh went to Syria. People claimed that al-Aḥnaf sent to them: This man who has entered the palace is an enemy to us and to you, so what prevents you from him? A band of them came until they entered the mosque while Masʿūd was on the pulpit accepting allegiance from those who came to him. A barbarian called Muslim, of the people of Persia, who had entered Basra, embraced Islam, then joined the Kharijites, shot him and struck his heart, killing him. The flight of ʿUbayd Allāh b. Ziyād to Syria. When Masʿūd ascended the pulpit, Ibn Ziyād was told of that, and he prepared to come to the house of governance. They came to him and said: Masʿūd has been killed. So he mounted and joined Syria. As for Mālik b. Mismaʿ, Muḍar came to him, besieged him in his house, and burned his house. When Ibn Ziyād fled, they pursued him but he eluded them, so they plundered what they found of his. About that Wāqid b. Khalīfah al-Tamīmī said: Many a tyrant mighty in his dogs, his crown and spoil became ours; among them ʿUbayd Allāh on the day we plundered his steeds, his garments, and looted him; the day our squadron met his squadron, had flight not saved Ibn Ziyād. It has been said concerning the killing of Masʿūd and the departure of Ibn Ziyād something other than what has preceded, namely that when Ibn Ziyād sought protection with Masʿūd b. ʿAmr, he granted it. Then Ibn Ziyād departed to Syria, and Masʿūd sent with him a hundred men of the Azd until they brought him to Syria. While he was traveling one night, he said: Riding camels has become burdensome to me, so make smooth for me something with hooves. They placed a velvet cloth on a donkey, and he rode it. Then he traveled and was silent for a long time. Musāfir b. Shurayḥ al-Yashkurī said: I said to myself: If he is asleep, I shall disturb his sleep. I drew near and said: Are you asleep? He said: No, I was speaking to myself. I said: Shall I tell you what you were saying to yourself? He said: Go ahead. I said: You were saying: Would that I had not killed Ḥusayn. He said: And what else? I said: You say: Would that I had not killed those I killed. He said: And what else? I said: You say: Would that I had not built al-Bayḍāʾ. He said: And what else? I said: You say: Would that I had not appointed the dahāqīn. He said: And what else? I said: You say: Would that I were more generous than I was. He said: As for my killing al-Ḥusayn, Yazīd indicated to me his killing or my killing, so I chose killing him. As for al-Bayḍāʾ, I bought it from ʿAbd Allāh b. ʿUthmān al-Thaqafī, and Yazīd sent me a million and I spent it on it. If it remains, it is for my family, and if I perish, I will not grieve over it. As for appointing the dahāqīn, ʿAbd al-Raḥmān b. Abī Bakrah and Zādhān Farrūkh spoke against me before Muʿāwiyah until they mentioned the husks of rice, and they brought the land tax of Iraq to a hundred million. Muʿāwiyah gave me the choice between dismissal and guarantee, and I disliked dismissal. When I appointed an Arab, he reduced the tax. If I fined his clan or demanded from him, I inflamed their hearts, and if I left him, I left God's wealth while I knew its place. I found the dahāqīn more knowledgeable in collection, more faithful in trust, and easier in demanding than you. Though I made you trustees over them so that they would not wrong anyone. As for your saying about generosity, I had no wealth to be generous with to you. If I wished, I would take some of your wealth and favor some of you over others, and they would say: How generous he is! As for your saying: Would that I had not killed those I killed, after the word of sincerity I have done no deed closer to God in my view than killing the Kharijites I killed. But I shall tell you what I was saying to myself. I said: Would that I had fought the people of Basra, for they pledged allegiance to me willingly. I was eager for that, but the Banū Ziyād said: If you fight them and they overcome you, they will leave none of us. If you leave them, a man of us can hide with his maternal uncles and in-laws, so I fell upon them. I kept saying: Would that I had brought out the people of the prison and struck their necks. As for since these two have escaped me, would that I would reach Syria before they settled any matter. He said: He reached Syria before they had settled any matter, and it was as if they were boys with him. It is said: Rather, he arrived after they had settled matters, and he undid what they had settled. As for ʿAbd Allāh b. al-Ḥārith Babbah, he remained leading them in prayer until ʿUmar b. ʿUbayd Allāh b. Maʿmar came to them as governor from Ibn al-Zubayr. It is said: Rather, Ibn al-Zubayr wrote to ʿUmar appointing him over Basra. The letter reached him while he was heading to the ʿumrah. ʿUmar wrote to his brother ʿUbayd Allāh ordering him to lead the people in prayer, and he led them until ʿUmar arrived. ʿUmar remained governor for a month until al-Ḥārith b. ʿAbd Allāh b. Abī Rabīʿah al-Makhzūmī came with his dismissal, and al-Ḥārith took charge of it; he was al-Qubāʿ. It is said: ʿAbd Allāh b. al-Ḥārith Babbah withdrew from the people of Basra after the killing of Masʿūd because of tribal partisanship and the spread of the Kharijites. The people of Basra wrote to Ibn al-Zubayr, and Ibn al-Zubayr wrote to Anas b. Mālik ordering him to lead the people in prayer. He led them for forty days. ʿAbd Allāh b. al-Ḥārith used to say: I do not love to set the people right by corrupting myself. He was devout. In his days Nāfiʿ b. al-Azraq marched to al-Ahwāz from Basra. As for the people of Kufa, when they sent back the messengers of Ibn Ziyād, they deposed his deputy over them, who was ʿAmr b. Ḥurayth. The people gathered and said: We shall appoint over us a man until the people agree on a caliph. They agreed on ʿUmar b. Saʿd. The women of Hamdān came weeping for al-Ḥusayn while their men were girded with swords, and they surrounded the pulpit. Muḥammad b. al-Ashʿath said: A matter has come other than what we were in. Kindah supported the affair of ʿUmar b. Saʿd because they were his maternal uncles. They agreed on ʿĀmir b. Masʿūd b. Umayyah b. Khalaf b. Wahb b. Ḥudhāfah al-Jumaḥī. He addressed the people of Kufa and said: Every people has drinks and pleasures, so seek them in their proper places. Keep to what is lawful and praiseworthy, break your drink with water, and hide from me behind these walls. Ibn Hammām said: Drink your drink and enjoy without envy, and break it with water; do not disobey Ibn Masʿūd. The amīr has a need for wine, so drink it wholesome and pleasant, unobserved. Who forbids the water of the rain cloud when mixed in the bottom of a jar with the water of grape clusters? I dislike the strictness of the traditionists for us about it, and the saying of Ibn Masʿūd pleases me. When the people of Kufa pledged allegiance to him and wrote of that to Ibn al-Zubayr, he confirmed him over it. He was nicknamed Duhrujah al-Juʿal (the dung beetle's ball), and he was short. He remained three months after the death of Yazīd b. Muʿāwiyah. Then ʿAbd Allāh b. Yazīd al-Khaṭmī al-Anṣārī came to them over the prayer, and Ibrāhīm b. Muḥammad b. Ṭalḥah over the land tax from Ibn al-Zubayr. He appointed Muḥammad b. al-Ashʿab b. Qays over Mosul. The people of Kufa and Basra, and those in the qiblah among the Arabs, the people of the Jazīrah, and the people of Syria, except the people of Jordan, gathered to Ibn al-Zubayr during the governorship of ʿUmar b. ʿUbayd Allāh b. Maʿmar. .
Tarikh (al-Tabari) 2240No grade recorded
خِلَافِ أَهْلِ الرَّيِّ بَعْدَ مَوْتِ يَزِيدَ خَالَفَ أَهْلُ الرَّيِّ، وَكَانَ عَلَيْهِمُ الْفَرُّخَانُ الرَّازِيُّ، فَوَجَّهَ إِلَيْهِمْ عَامِرُ بْنُ مَسْعُودٍ، وَهُوَ أَمِيرُ الْكُوفَةِ، مُحَمَّدَ بْنَ عُمَيْرِ بْنِ عُطَارِدِ بْنِ حَاجِبِ بْنِ زُرَارَةَ بْنِ عُدَسِ التَّمِيمِيَّ، فَلَقِيَهُ أَهْلُ الرَّيِّ، فَانْهَزَمَ مُحَمَّدٌ، فَبَعَثَ إِلَيْهِمْ عَامِرٌ عَتَّابَ بْنَ وَرْقَاءَ الرِّيَاحِيَّ التَّمِيمِيَّ، فَاقْتَتَلُوا قِتَالًا شَدِيدًا فَقُتِلَ الْفَرُّخَانُ وَانْهَزَمَ الْمُشْرِكُونَ، وَكَانَ هَذَا مُحَمَّدُ بْنُ عُمَيْرٍ مَعَ عَلِيٍّ بِصِفِّينَ عَلَى تَمِيمِ الْكُوفَةِ، ثُمَّ عَاشَ بَعْدَ ذَلِكَ، فَلَمَّا وَلِيَ الْحَجَّاجُ الْكُوفَةَ فَارَقَهَا وَسَارَ إِلَى الشَّامِ لِكَرَاهَتِهِ وِلَايَةَ الْحَجَّاجِ.
✧ The Disaffection of the People of al-Rayy After the death of Yazīd, the people of al-Rayy disaffected. Over them was al-Farrukhān al-Rāzī. ʿĀmir b. Masʿūd, who was governor of al-Kūfah, sent against them Muḥammad b. ʿUmayr b. ʿUṭārid b. Ḥājib b. Zurārah b. ʿUdas al-Tamīmī. The people of al-Rayy met him, and Muḥammad was routed. Then ʿĀmir sent against them ʿAttāb b. Warqāʾ al-Riyāḥī al-Tamīmī. They fought a fierce battle, and al-Farrukhān was killed and the polytheists were routed. This Muḥammad b. ʿUmayr had been with ʿAlī at Ṣiffīn over the Tamīm of al-Kūfah. He lived on after that, and when al-Ḥajjāj became governor of al-Kūfah he left it and went to al-Shām out of dislike for al-Ḥajjāj's governorship.
Tarikh (al-Tabari) 2241No grade recorded
بَيْعَةِ مَرْوَانَ بْنِ الْحَكَمِ وفِي سنة أربع وستين بُويِعَ مَرْوَانُ بْنُ الْحَكَمِ بِالشَّامِ. وَكَانَ سَبَبُ ذَلِكَ أَنَّ حُصَيْنَ بْنَ نُمَيْرٍ لَمَّا رَجَعَ مِنْ أَرْضِ الْحِجَازِ، وَارْتَحَلَ عُبَيْدُ اللَّهِ بْنُ زِيَادٍ مِنَ الْبَصْرَةِ إِلَى الشَّامِ، وَانْتَقَلَتْ بَنُو أُمَيَّةَ مِنَ الْمَدِينَةِ إِلَى الشَّامِ، اجْتَمَعُوا إِلَى مَرْوَانَ بْنِ الْحَكَمِ بَعْدَ مَوْتِ مُعَاوِيَةَ بْنِ يَزِيدَ بْنِ مُعَاوِيَةَ، وَقَدْ كَانَ عَزَمَ عَلَى أَنْ يُبَايِعَ لِابْنِ الزُّبَيْرِ بِدِمَشْقَ، وَقَدْ بَايَعَ أَهْلُهَا الضَّحَّاكَ بْنَ قَيْسٍ عَلَى أَنْ يُصْلِحَ بَيْنَهُمْ وَيُقِيمَ لَهُمْ أَمْرَهُمْ حَتَّى تَجْتَمِعَ أُمَّةُ مُحَمَّدٍ ﷺ، وَالضَّحَّاكُ يُرِيدُ أَنْ يُبَايِعَ لِابْنِ الزُّبَيْرِ، وَقَدْ بَايَعَ لِابْنِ الزُّبَيْرِ النُّعْمَانُ بْنُ بَشِيرٍ بِحِمْصَ، وَبَايَعَ لَهُ زُفَرُ بْنُ الْحَارِثِ الْكِلَابِيُّ بِقِنَّسْرِينَ، وَبَايَعَ لَهُ نَاتِلُ بْنُ قَيْسٍ بِفِلَسْطِينَ، وَأَخْرَجَ مِنْهَا رَوْحَ بْنَ زِنْبَاعٍ الْجُذَامِيَّ، فَلَمْ يَزَلْ عُبَيْدُ اللَّهِ بْنُ زِيَادٍ وَ الْحُصَيْنُ بْنُ نُمَيْرٍ بِمَرْوَانَ بْنِ الْحَكَمِ، حَتَّى ثَنَوْهُ عَنْ رَأْيِهِ، وَحَذَّرُوهُ مِنْ دُخُولِ سُلْطَانِ ابْنِ الزُّبَيْرِ وَمُلْكِهِ إِلَى الشَّامِ وَقَالُوا لَهُ: أَنْتَ شَيْخُ قُرَيْشٍ وَسَيِّدُهَا، فَأَنْتَ أَحَقُّ بِهَذَا الْأَمْرِ. وَالْتَفَّ عَلَيْهِ هَؤُلَاءِ كُلُّهُمْ مَعَ قَوْمِهِ بَنِي أُمَيَّةَ وَمَعَ أَهْلِ الْيَمَنِ، فَوَافَقَهُمْ، وَجَعَلَ يَقُولُ: مَا فَاتَ شَيْءٌ. وَكَتَبَ حَسَّانُ بْنُ مَالِكِ بْنِ بَحْدَلٍ الْكَلْبِيُّ إِلَى الضَّحَّاكِ بْنِ قَيْسٍ يَثْنِيهِ عَنِ الْمُبَايَعَةِ لِابْنِ الزُّبَيْرِ، وَيُعَرِّفُهُ أَيَادِيَ بَنِي أُمَيَّةَ عِنْدَهُ وَإِحْسَانَهُمْ إِلَيْهِ، وَيَذْكُرُ فَضْلَهُمْ وَشَرَفَهُمْ، وَقَدْ بَايَعَ حَسَّانُ بْنُ مَالِكٍ أَهْلَ الْأُرْدُنِّ لِبَنِي أُمَيَّةَ، وَهُوَ يَدْعُو إِلَى ابْنِ أُخْتِهِ خَالِدِ بْنِ يَزِيدَ بْنِ مُعَاوِيَةَ، وَبَعَثَ إِلَى الضَّحَّاكِ بِذَلِكَ، وَأَمَرَهُ أَنْ يَقْرَأَ كِتَابَهُ عَلَى أَهْلِ دِمَشْقَ يَوْمَ الْجُمُعَةِ عَلَى الْمِنْبَرِ، وَبَعَثَ بِالْكِتَابِ مَعَ رَجُلٍ يُقَالُ لَهُ: نَاغِضَةُ بْنُ كُرَيْبٍ الطَّابِخِيُّ. وَقِيلَ: هُوَ مِنْ بَنِي كَلْبٍ. وَقَالَ لَهُ: إِنْ لَمْ يَقْرَأْهُ هُوَ عَلَى النَّاسِ فَاقْرَأْهُ أَنْتَ. وَأَعْطَاهُ نُسْخَةً بِهِ، فَسَارَ إِلَى الضَّحَّاكِ، فَأَمَرَهُ بِقِرَاءَةِ الْكِتَابِ، فَلَمْ يَقْبَلْ، فَقَامَ نَاغِضَةُ فَقَرَأَهُ عَلَى النَّاسِ، فَصَدَّقَهُ جَمَاعَةٌ مِنْ أُمَرَاءِ النَّاسِ، وَكَذَّبَهُ آخَرُونَ، وَثَارَتْ فِتْنَةٌ عَظِيمَةٌ بَيْنَ النَّاسِ، فَقَامَ خَالِدُ بْنُ يَزِيدَ بْنِ مُعَاوِيَةَ - وَهُوَ شَابٌّ حَدَثٌ - عَلَى دَرَجَتَيْنِ مِنَ الْمِنْبَرِ، فَسَكَّنَ النَّاسَ، وَنَزَلَ الضَّحَّاكُ فَصَلَّى بِالنَّاسِ الْجُمُعَةَ، وَأَمَرَ الضَّحَّاكُ بْنُ قَيْسٍ بِأُولَئِكَ الَّذِينَ صَدَّقُوا نَاغِضَةَ أَنْ يُسْجَنُوا، فَثَارَتْ قَبَائِلُهُمْ، فَأَخْرَجُوهُمْ مِنَ السِّجْنِ. يوم جيرون وَاضْطَرَبَ أَهْلُ دِمَشْقَ فِي ابْنِ الزُّبَيْرِ وَبَنِي أُمَيَّةَ، وَكَانَ اجْتِمَاعُ النَّاسِ وَوُقُوفُهُمْ بَعْدَ صَلَاةِ الْجُمُعَةِ بِبَابِ الْجَيْرُونِ، فَسُمِّيَ هَذَا الْيَوْمُ يَوْمَ جَيْرُونَ. قَالَ الْمَدَائِنِيُّ: وَقَدْ أَرَادَ النَّاسُ الْوَلِيدَ بْنَ عُتْبَةَ بْنِ أَبِي سُفْيَانَ عَلَى أَنْ يَتَوَلَّى عَلَيْهِمْ فَأَبَى، وَهَلَكَ فِي تِلْكَ اللَّيَالِي، ثُمَّ إِنَّ الضَّحَّاكَ بْنَ قَيْسٍ صَعِدَ مِنْبَرَ الْمَسْجِدِ الْجَامِعِ، فَخَطَبَهُمْ بِهِ، وَنَالَ مِنْ يَزِيدَ بْنِ مُعَاوِيَةَ، فَقَامَ إِلَيْهِ شَابٌّ مِنْ بَنِي كَلْبٍ، فَضَرَبَهُ بِعَصًا كَانَتْ مَعَهُ وَالنَّاسُ جُلُوسٌ مُتَقَلِّدِي سُيُوفَهُمْ، فَقَامَ بَعْضُهُمْ إِلَى بَعْضٍ، فَاقْتَتَلُوا فِي الْمَسْجِدِ قِتَالًا شَدِيدًا فَقَيْسٌ وَمَنْ لَفَّ لَفِيفَهَا يَدْعُونَ إِلَى ابْنِ الزُّبَيْرِ وَيَنْصُرُونَ الضَّحَّاكَ بْنَ قَيْسٍ، وَبَنُو كَلْبٍ يَدْعُونَ إِلَى بَنِي أُمَيَّةَ وَإِلَى الْبَيْعَةِ لِخَالِدِ بْنِ يَزِيدَ بْنِ مُعَاوِيَةَ، وَيَتَعَصَّبُونَ لِيَزِيدَ وَأَهْلِ بَيْتِهِ، فَنَهَضَ الضَّحَّاكُ بْنُ قَيْسٍ، فَدَخَلَ دَارَ الْإِمَارَةِ وَأَغْلَقَ الْبَابَ، وَلَمْ يَخْرُجْ إِلَى النَّاسِ مِنْ يَوْمِ السَّبْتِ لِصَلَاةِ الْفَجْرِ، ثُمَّ أَرْسَلَ إِلَى بَنِي أُمَيَّةَ، فَجَمَعَهُمْ إِلَيْهِ فَدَخَلُوا عَلَيْهِ، وَفِيهِمْ مَرْوَانُ بْنُ الْحَكَمِ، وَعَمْرُو بْنُ سَعِيدِ بْنِ الْعَاصِ، وَخَالِدٌ وَعَبْدُ اللَّهِ ابْنَا يَزِيدَ بْنِ مُعَاوِيَةَ. قَالَ الْمَدَائِنِيُّ: فَاعْتَذَرَ إِلَيْهِمْ مِمَّا كَانَ مِنْهُ، وَاتَّفَقَ مَعَهُمْ أَنْ يَرْكَبَ مَعَهُمْ إِلَى حَسَّانَ بْنِ مَالِكٍ الْكَلْبِيَّ، فَيَتَّفِقُوا عَلَى رَجُلٍ يَرْتَضُونَهُ مِنْ بَنِي أُمَيَّةَ لِلْإِمَارَةِ، فَرَكِبُوا جَمِيعًا إِلَيْهِ، فَبَيْنَمَا هُمْ يَسِيرُونَ إِلَى الْجَابِيَةِ لِقَصْدِ حَسَّانَ، إِذْ جَاءَ ثَوْرُ بْنُ مَعْنِ بْنِ الْأَخْنَسِ فِي قَوْمِهِ قَيْسٍ، فَقَالَ لَهُ: إِنَّكَ دَعَوْتَنَا إِلَى بَيْعَةِ ابْنِ الزُّبَيْرِ فَأَجَبْنَاكَ، وَأَنْتَ ذَاهِبٌ إِلَى هَذَا الْأَعْرَابِيِّ لِيَسْتَخْلِفَ ابْنَ أُخْتِهِ خَالِدَ بْنَ يَزِيدَ بْنِ مُعَاوِيَةَ، فَقَالَ لَهُ الضَّحَّاكُ: فَمَا الرَّأْيُ ؟ قَالَ: الرَّأْيُ أَنْ نُظْهِرَ مَا كُنَّا نُسِرُّ، وَأَنْ نَدْعُوَ إِلَى طَاعَةِ ابْنِ الزُّبَيْرِ وَنُقَاتِلُ عَلَيْهَا. فَمَالَ الضَّحَّاكُ بِمَنْ مَعَهُ، فَرَجَعَ إِلَى دِمَشْقَ فَأَقَامَ بِهَا بِمَنْ مَعَهُ مِنَ الْجَيْشِ مِنْ قَيْسٍ وَمَنْ لَفَّ لَفِيفَهَا، وَبَعَثَ إِلَى أُمَرَاءِ الْأَجْنَادِ، وَبَايَعَ النَّاسَ لِابْنِ الزُّبَيْرِ، وَكَتَبَ بِذَلِكَ إِلَى ابْنِ الزُّبَيْرِ يُعْلِمُهُ بِذَلِكَ، فَذَكَرَهُ ابْنُ الزُّبَيْرِ لِأَهْلِ مَكَّةَ وَشَكَرَهُ عَلَى صَنِيعِهِ، وَكَتَبَ إِلَيْهِ بِنِيَابَةِ الشَّامِ، وَقِيلَ: بَلْ بَايَعَ النَّاسَ لِنَفْسِهِ بِالْخِلَافَةِ. فَاللَّهُ أَعْلَمُ أَيُّ ذَلِكَ كَانَ. وَالَّذِي ذَكَرَهُ الْمَدَائِنِيُّ أَنَّهُ إِنَّمَا دَعَا إِلَى بَيْعَةِ ابْنِ الزُّبَيْرِ أَوَّلًا، ثُمَّ حَسَّنَ لَهُ عُبَيْدُ اللَّهِ بْنُ زِيَادٍ أَنْ يَدْعُوَ إِلَى نَفْسِهِ، وَذَلِكَ مَكْرٌ مِنْهُ بِهِ، فَدَعَا الضَّحَّاكُ إِلَى نَفْسِهِ ثَلَاثَةَ أَيَّامٍ، فَنَقَمَ النَّاسُ عَلَيْهِ ذَلِكَ، وَقَالُوا: دَعَوْتَنَا إِلَى الْبَيْعَةِ لِرَجُلٍ فَبَايَعْنَاهُ، ثُمَّ خَلَعْتَهُ مِنْ غَيْرِ سَبَبٍ وَلَا عُذْرٍ، وَدَعَوْتَ إِلَى نَفْسِكَ ! فَرَجَعَ إِلَى الْبَيْعَةِ لِابْنِ الزُّبَيْرِ، فَسَقَطَ بِذَلِكَ عِنْدَ النَّاسِ، وَذَلِكَ الَّذِي أَرَادَ عُبَيْدُ اللَّهِ بْنُ زِيَادٍ. وَكَانَ اجْتِمَاعُ عُبَيْدِ اللَّهِ بْنِ زِيَادٍ بِهِ بَعْدَ اجْتِمَاعِهِ بِمَرْوَانَ وَتَحْسِينِهِ لَهُ أَنْ يَدْعُوَ إِلَى نَفْسِهِ، ثُمَّ فَارَقَهُ لِيَخْدَعَ لَهُ الضَّحَّاكَ، فَنَزَلَ عِنْدَهُ بِدِمَشْقَ، وَجَعَلَ يَرْكَبُ إِلَيْهِ فِي كُلِّ يَوْمٍ، ثُمَّ أَشَارَ ابْنُ زِيَادٍ عَلَى الضَّحَّاكِ أَنْ يَخْرُجَ مِنْ دِمَشْقَ إِلَى الصَّحْرَاءِ وَيَدْعُوَ بِالْجُيُوشِ إِلَيْهِ لِيَكُونَ أَمْكَنَ لَهُ، فَرَكِبَ الضَّحَّاكُ إِلَى مَرْجِ رَاهِطٍ، فَنَزَلَ بِمَنْ مَعَهُ مِنَ الْجُنُودِ، وَعِنْدَ ذَلِكَ اجْتَمَعَتْ بَنُو أُمَيَّةَ وَمَنْ تَبِعَهَا بِالْأُرْدُنِّ، وَاجْتَمَعَ إِلَيْهِمْ مِنْ هُنَالِكَ مِنْ قَوْمِ حَسَّانَ بْنِ مَالِكٍ مِنْ بَنِي كَلْبٍ. وَلَمَّا رَأَى مَرْوَانُ بْنُ الْحَكَمِ مَا انْتَظَمَ مِنَ الْبَيْعَةِ لِابْنِ الزُّبَيْرِ، وَمَا اسْتَوْسَقَ لَهُ مِنَ الْمُلْكِ، عَزَمَ عَلَى الرَّحِيلِ إِلَيْهِ لِيُبَايِعَهُ وَلِيَأْخُذَ مِنْهُ أَمَانًا لِبَنِي أُمَيَّةَ، فَسَارَ حَتَّى بَلَغَ أَذْرِعَاتٍ فَلَقِيَهُ عُبَيْدُ اللَّهِ بْنُ زِيَادٍ مُقْبِلًا مِنَ الْعِرَاقِ، فَصَدَّهُ عَنْ ذَلِكَ، وَهَجَّنَ رَأْيَهُ، وَاجْتَمَعَ إِلَيْهِ عَمْرُو بْنُ سَعِيدِ بْنِ الْعَاصِ، وَحُصَيْنُ بْنُ نُمَيْرٍ، وَابْنُ زِيَادٍ، وَأَهْلُ الْيَمَنِ وَخَلْقٌ، فَقَالُوا لِمَرْوَانَ: أَنْتَ كَبِيرُ قُرَيْشٍ وَرَئِيسُهَا، وَخَالِدُ بْنُ يَزِيدَ غُلَامٌ، وَعَبْدُ اللَّهِ بْنُ الزُّبَيْرِ كَهْلٌ، وَإِنَّمَا يُقْرَعُ الْحَدِيدُ بَعْضُهُ بِبَعْضٍ، فَلَا تُبَارِهِ بِهَذَا الْغُلَامِ، وَارْمِ بْنحْرِكَ فِي نَحْرِهِ، وَنَحْنُ نُبَايِعُكَ، ابْسُطْ يَدَكَ. فَبَسَطَ يَدَهُ، فَبَايَعُوهُ بِالْجَابِيَةِ فِي يَوْمِ الْأَرْبِعَاءِ لِثَلَاثٍ خَلَوْنَ مِنْ ذِي الْقِعْدَةِ، سَنَةَ أَرْبَعٍ وَسِتِّينَ. قَالَهُ الْوَاقِدِيُّ. فَلَمَّا تَمَهَّدَ لَهُ الْأَمْرُ سَارَ بِمَنْ مَعَهُ نَحْوَ الضَّحَّاكِ بْنِ قَيْسٍ، فَالْتَقَيَا بِمَرْجِ رَاهِطٍ وَقَالَ مَرْوَانُ حِينَ بُويِعَ لَهُ: لَمَّا رَأَيْتُ الْأَمْرَ أَمْرًا نَهْبَا يَسَّرْتُ غَسَّانَ لَهُمْ وَكَلْبَا وَالسَّكْسَكِيِّينَ رِجَالًا غُلْبَا وَطِيِّئًا تَأْبَاهُ إِلَّا ضَرْبَا وَالِقِينُ تَمْشِي فِي الْحَدِيدِ نُكْبَا وَمِنْ تَنُوخَ مُشَمْخِرًّا صَعْبَا لَا يَأْخُذُونَ الْمُلْكَ إِلَّا غَصْبَا فَإِنْ دَنَتْ قَيْسٌ فَقُلْ لَا قُرْبَا وَقْعَةِ مَرْجِ رَاهِطٍ وَقَتْلِ الضَّحَّاكِ بْنِ قَيْسٍ الْفِهْرِيِّ ، ؓ فَبَرَزَ الضَّحَّاكُ إِلَى مَرْجِ رَاهِطٍ فَنَزَلَهُ، وَأَقَامَ عُبَيْدُ اللَّهِ بْنُ زِيَادٍ بِدِمَشْقَ وَمَرْوَانُ وَبَنُو أُمَيَّةَ بِتَدْمُرَ، وَخَالِدٌ وَعَبْدُ اللَّهِ عِنْدَ خَالِهِمْ حَسَّانَ بِالْجَابِيَةِ، فَكَتَبَ ابْنُ زِيَادٍ إِلَى مَرْوَانَ يَأْمُرُهُ أَنْ يُظْهِرَ دَعْوَتَهُ، فَدَعَا إِلَى نَفْسِهِ، وَتَزَوَّجَ بِأُمِّ خَالِدِ بْنِ يَزِيدَ بْنِ مُعَاوِيَةَ، وَهِيَ أُمُّ هَاشِمٍ بِنْتُ أَبِي هَاشِمِ بْنِ عُتْبَةَ بْنِ رَبِيعَةَ، فَعَظُمَ أَمْرُهُ وَبَايَعَهُ النَّاسُ، وَاجْتَمَعُوا عَلَيْهِ، وَسَارَ إِلَى مَرْجِ رَاهِطٍ نَحْوَ الضَّحَّاكِ بْنِ قَيْسٍ، وَرَكِبَ إِلَيْهِ عُبَيْدُ اللَّهِ بْنُ زِيَادٍ وَأَخُوهُ عَبَّادُ بْنُ زِيَادٍ، حَتَّى اجْتَمَعَ مَعَ مَرْوَانَ ثَلَاثَةَ عَشَرَ أَلْفًا، وَبِدِمَشْقَ مِنْ جِهَتِهِ يَزِيدُ بْنُ أَبِي النِّمْسِ، وَقَدْ أَخْرَجَ عَامِلَ الضَّحَّاكِ مِنْهَا، وَهُوَ يَمُدُّ مَرْوَانَ بِالسِّلَاحِ وَالرِّجَالِ وَغَيْرِ ذَلِكَ - وَيُقَالُ: كَانَ نَائِبَهُ عَلَى دِمَشْقَ يَوْمَئِذٍ عَبْدُ الرَّحْمَنِ بْنُ أُمِّ الْحَكَمِ - وَجَعَلَ مَرْوَانُ عَلَى مَيْمَنَتِهِ عُبَيْدَ اللَّهِ بْنَ زِيَادٍ، وَعَلَى مَيْسَرَتِهِ عَمْرَو بْنَ سَعِيدِ بْنِ الْعَاصِ، وَبَعَثَ الضَّحَّاكُ إِلَى النُّعْمَانِ بْنِ بَشِيرٍ، فَأَمَدَّهُ النُّعْمَانُ بِأَهْلِ حِمْصَ عَلَيْهِمْ شُرَحْبِيلُ بْنُ ذِي الْكَلَاعِ، وَرَكِبَ إِلَيْهِ زُفَرُ بْنُ الْحَارِثِ الْكِلَابِيُّ فِي أَهْلِ قِنَّسْرِينَ، فَكَانَ الضَّحَّاكُ فِي ثَلَاثِينَ أَلْفًا، عَلَى مَيْمَنَتِهِ زِيَادُ بْنُ عَمْرٍو الْعُقَيْلِيُّ، وَعَلَى مَيْسَرَتِهِ زَكَرِيَّا بْنُ شَمِرٍ الْهِلَالِيُّ، فَتَصَافُّوا، وَتَقَاتَلُوا بِالْمَرْجِ عِشْرِينَ يَوْمًا، يَلْتَقُونَ فِي كُلِّ يَوْمٍ فَيَقْتَتِلُونَ قِتَالًا شَدِيدًا. غدر أصحاب مروان بالضحاك بن قيس وأصحابه ثُمَّ أَشَارَ عُبَيْدُ اللَّهِ بْنُ زِيَادٍ عَلَى مَرْوَانَ أَنْ يَدْعُوَهُمْ إِلَى الْمُوَادَعَةِ خَدِيعَةً ; فَإِنَّ الْحَرْبَ خُدْعَةٌ، وَأَنْتَ وَأَصْحَابُكَ عَلَى الْحَقِّ، وَهُمْ عَلَى الْبَاطِلِ. فَنُودِيَ فِي النَّاسِ بِذَلِكَ، ثُمَّ غَدَرَ أَصْحَابُ مَرْوَانَ، فَمَالُوا يَقْتُلُونَهُمْ قَتْلًا شَدِيدًا، وَصَبَرَ أَصْحَابُ الضَّحَّاكِ صَبْرًا بَلِيغًا، فَقُتِلَ الضَّحَّاكُ بْنُ قَيْسٍ فِي الْمَعْرَكَةِ، قَتَلَهُ رَجُلٌ يُقَالُ لَهُ: زُحْمَةُ بْنُ عَبْدِ اللَّهِ. مِنْ بَنِي كَلْبٍ، طَعَنَهُ بِحَرْبَةٍ، فَأَنْفَذَهُ وَلَمْ يَعْرِفْهُ. وَصَبَرَ مَرْوَانُ وَأَصْحَابُهُ صَبْرًا شَدِيدًا حَتَّى فَرَّ أُولَئِكَ بَيْنَ يَدَيْهِ، فَنَادَى: لَا يُتْبَعُ مُدْبِرٌ. ثُمَّ جِيءَ بِرَأْسِ الضَّحَّاكِ، وَيُقَالُ: إِنَّ أَوَّلَ مَنْ بَشَّرَهُ بِقَتْلِهِ رَوْحُ بْنُ زِنْبَاعٍ الْجُذَامِيُّ. وَاسْتَقَرَّ مُلْكُ الشَّامِ بِيَدِ مَرْوَانَ بْنِ الْحَكَمِ. وَرُوِيَ أَنَّهُ بَكَى عَلَى نَفْسِهِ يَوْمَ مَرْجِ رَاهِطٍ، فَقَالَ: أَبَعْدَ مَا كَبِرْتُ وَضَعُفْتُ صِرْتُ إِلَى أَنْ أَقْتُلَ النَّاسَ بِالسُّيُوفِ عَلَى الْمُلْكِ ؟ ! قُلْتُ: وَلَمْ تَطُلْ مُدَّتُهُ فِي الْمُلْكِ إِلَّا تِسْعَةَ أَشْهُرٍ. وَلَمَّا انْهَزَمَ النَّاسُ مِنَ الْمَرْجِ لَحِقُوا بِأَجْنَادِهِمْ، فَانْتَهَى أَهْلُ حِمْصَ إِلَيْهَا وَعَلَيْهَا النُّعْمَانُ بْنُ بَشِيرٍ، فَلَمَّا بَلَغَهُ الْخَبَرُ خَرَجَ هَارِبًا لَيْلًا وَمَعَهُ امْرَأَتُهُ نَائِلَةُ بِنْتُ عُمَارَةَ الْكَلْبِيَّةُ وَثَقَلُهُ وَأَوْلَادُهُ، فَتَحَيَّرَ لَيْلَتَهُ كُلَّهَا، وَأَصْبَحَ أَهْلُ حِمْصَ فَطَلَبُوهُ، وَكَانَ طَلَبَهُ عَمْرُو بْنُ الْجَلِيِّ الْكَلَاعِيُّ، فَقَتَلَهُ وَرَدَّ أَهْلَهُ وَالرَّأْسَ مَعَهُ، وَجَاءَتْ كَلْبٌ مِنْ أَهْلِ حِمْصَ فَأَخَذُوا نَائِلَةَ وَوَلَدَهَا مَعَهَا. وَلَمَّا بَلَغَتِ الْهَزِيمَةُ زُفَرَ بْنَ الْحَارِثِ الْكِلَابِيَّ بِقِنِّسْرِينَ هَرَبَ مِنْهَا فَلَحِقَ بِقَرْقِيسْيَا وَعَلَيْهَا عِيَاضٌ الْحَرَشِيُّ، وَكَانَ يَزِيدُ وَلَّاهُ إِيَّاهَا، فَطَلَبَ مِنْهُ أَنْ يَدْخُلَ الْحَمَّامَ، وَيَحْلِفَ لَهُ بِالطَّلِاقِ وَالْعِتَاقِ عَلَى أَنَّهُ حِينَمَا يَخْرُجُ مِنَ الْحَمَّامِ لَا يُقِيمُ بِهَا، فَأَذِنَ لَهُ، فَدَخَلَهَا فَغَلَبَ عَلَيْهَا وَتَحَصَّنَ بِهَا وَلَمْ يَدْخُلْ حَمَّامَهَا، فَاجْتَمَعَتْ إِلَيْهِ قِيسٌ. وَهَرَبَ نَاتِلُ بْنُ قَيْسٍ الْجُذَامِيُّ عَنْ فِلَسْطِينَ فَلَحِقَ بِابْنِ الزُّبَيْرِ بِمَكَّةَ، وَاسْتَعْمَلَ مَرْوَانُ بَعْدَهُ عَلَى فِلَسْطِينَ رَوْحَ بْنَ زِنْبَاعٍ وَاسْتَوْثَقَ الشَّامُ لِمَرْوَانَ وَاسْتَعْمَلَ عُمَّالَهُ عَلَيْهَا. الاختلاف في تاريخ وقعة مرج راهط فَإِنَّ الْوَاقِدِيَّ وَغَيْرَهُ قَالُوا: إِنَّمَا كَانَتْ هَذِهِ الْوَقْعَةُ فِي الْمُحَرَّمِ مِنْ أَوَّلِ سَنَةِ خَمْسٍ وَسِتِّينَ. وَفِي رِوَايَةِ مُحَمَّدِ بْنِ سَعْدٍ، عَنِ الْوَاقِدِيِّ وَغَيْرِهِ قَالُوا: إِنَّمَا كَانَتْ فِي أَوَاخِرِ هَذِهِ السَّنَةِ. وَقَالَ اللَّيْثُ بْنُ سَعْدٍ، وَالْوَاقِدِيُّ، وَالْمَدَائِنِيُّ، وَأَبُو سُلَيْمَانَ بْنُ زَبْرٍ، وَأَبُو عُبَيْدَةَ وَغَيْرُ وَاحِدٍ: كَانَتْ وَقْعَةُ مَرْجِ رَاهِطٍ لِلنِّصْفِ مِنْ ذِي الْحِجَّةِ سَنَةَ أَرْبَعٍ وَسِتِّينَ. وَاللَّهُ سُبْحَانَهُ وَتَعَالَى أَعْلَمُ.
✧ The Pledge of Allegiance to Marwān b. al-Ḥakam In the year sixty-four, Marwān b. al-Ḥakam was pledged allegiance in Syria. The reason for that was that when Ḥuṣayn b. Numayr returned from the land of the Ḥijāz, and ʿUbayd Allāh b. Ziyād departed from al-Baṣrah to Syria, and the Banū Umayyah moved from al-Madīnah to Syria, they gathered around Marwān b. al-Ḥakam after the death of Muʿāwiyah b. Yazīd b. Muʿāwiyah. He had resolved to pledge allegiance to Ibn al-Zubayr in Damascus, while its people had pledged allegiance to al-Ḍaḥḥāk b. Qays on the condition that he reconcile them and manage their affairs until the community of Muḥammad ﷺ united. Al-Ḍaḥḥāk intended to pledge allegiance to Ibn al-Zubayr, while al-Nuʿmān b. Bashīr had already pledged allegiance to Ibn al-Zubayr in Ḥimṣ, Zufar b. al-Ḥārith al-Kilābī in Qinnasrīn, and Nātil b. Qays in Palestine, from which he expelled Rawḥ b. Zinbāʿ al-Judhāmī. ʿUbayd Allāh b. Ziyād and al-Ḥuṣayn b. Numayr kept at Marwān b. al-Ḥakam until they turned him from his opinion and warned him against Ibn al-Zubayr's authority and dominion entering Syria. They said to him: 'You are the elder of Quraysh and its chief, so you are more entitled to this matter.' All these joined him along with his people, the Banū Umayyah, and with the people of Yemen, and he agreed with them, saying: 'Nothing has been missed.' Ḥassān b. Mālik b. Baḥdal al-Kalbī wrote to al-Ḍaḥḥāk b. Qays dissuading him from pledging allegiance to Ibn al-Zubayr, reminding him of the favors of the Banū Umayyah toward him and their kindness to him, and mentioning their excellence and nobility. Ḥassān b. Mālik had already taken the pledge of the people of Jordan for the Banū Umayyah, and he was calling for his nephew Khālid b. Yazīd b. Muʿāwiyah. He sent that to al-Ḍaḥḥāk and ordered him to read his letter to the people of Damascus on Friday from the pulpit. He sent the letter with a man called Nāghiḍah b. Kurayb al-Ṭābikhī—though it is said he was from Banū Kalb—and told him: 'If he does not read it to the people, then read it yourself.' He gave him a copy of it. He went to al-Ḍaḥḥāk, who ordered him to read the letter, but he refused. So Nāghiḍah stood and read it to the people. A group of the people's commanders believed him, while others denied him, and a great fitnah arose among the people. Khālid b. Yazīd b. Muʿāwiyah—a young man—stood on two steps of the pulpit and calmed the people. Al-Ḍaḥḥāk descended and led the people in the Friday prayer. Al-Ḍaḥḥāk b. Qays ordered those who had believed Nāghiḍah to be imprisoned, but their tribes rose up and freed them from prison. The Day of Jayrūn The people of Damascus were divided over Ibn al-Zubayr and the Banū Umayyah, and the gathering and standing of the people after the Friday prayer was at the Gate of Jayrūn, so that day was called the Day of Jayrūn. Al-Madāʾinī said: The people wanted al-Walīd b. ʿUtbah b. Abī Sufyān to take charge over them, but he refused, and he died in those nights. Then al-Ḍaḥḥāk b. Qays ascended the pulpit of the congregational mosque and delivered a sermon in which he disparaged Yazīd b. Muʿāwiyah. A young man from Banū Kalb stood up to him and struck him with a staff he had, while the people were seated with their swords slung. Some rose against others and fought fiercely in the mosque. Qays and those who joined them called for Ibn al-Zubayr and supported al-Ḍaḥḥāk b. Qays, while Banū Kalb called for the Banū Umayyah and for the pledge to Khālid b. Yazīd b. Muʿāwiyah, showing partisanship for Yazīd and his household. Al-Ḍaḥḥāk b. Qays stood up, entered the governor's palace, and locked the door, not coming out to the people from Saturday until the dawn prayer. Then he sent for the Banū Umayyah and gathered them to him. They entered upon him, including Marwān b. al-Ḥakam, ʿAmr b. Saʿīd b. al-ʿĀṣ, and Khālid and ʿAbd Allāh, the two sons of Yazīd b. Muʿāwiyah. Al-Madāʾinī said: He apologized to them for what he had done and agreed with them to ride with them to Ḥassān b. Mālik al-Kalbī, so that they might agree on a man from the Banū Umayyah whom they would accept for the command. They all rode to him. While they were riding to al-Jābiyah to seek Ḥassān, Thawr b. Maʿn b. al-Akhnas came with his people of Qays and said to him: 'You called us to pledge allegiance to Ibn al-Zubayr, and we answered you, yet you are going to this bedouin so that he may appoint his nephew Khālid b. Yazīd b. Muʿāwiyah as successor.' Al-Ḍaḥḥāk said to him: 'What is the right course?' He said: 'The right course is that we make public what we have kept secret, call for obedience to Ibn al-Zubayr, and fight for it.' Al-Ḍaḥḥāk turned back with those with him to Damascus and stayed there with the troops with him from Qays and those who joined them. He sent to the commanders of the military districts and took the people's pledge for Ibn al-Zubayr. He wrote of that to Ibn al-Zubayr informing him, and Ibn al-Zubayr mentioned it to the people of Makkah and thanked him for his deed, writing to him appointing him deputy over Syria. It is also said that he took the people's pledge for himself as caliph. God knows best which of these it was. What al-Madāʾinī mentioned is that he first called for the pledge to Ibn al-Zubayr, then ʿUbayd Allāh b. Ziyād made it seem good to him to call for himself, and that was a trick by him against him. Al-Ḍaḥḥāk called for himself for three days, and the people resented that, saying: 'You called us to pledge allegiance to a man, and we pledged to him, then you deposed him without cause or excuse and called for yourself!' So he returned to the pledge for Ibn al-Zubayr, and he fell in the people's eyes. That is what ʿUbayd Allāh b. Ziyād intended. ʿUbayd Allāh b. Ziyād's meeting with him came after his meeting with Marwān, in which he had made it seem good to him to call for himself, and then he left him to deceive al-Ḍaḥḥāk for him. He stayed with him in Damascus and would ride to him every day. Then Ibn Ziyād advised al-Ḍaḥḥāk to go out from Damascus to the open country and summon the armies to him, so that he would be in a stronger position. Al-Ḍaḥḥāk rode to Marj Rāhiṭ and encamped with the troops with him. At that point the Banū Umayyah and their followers gathered in Jordan, and the people of Ḥassān b. Mālik from Banū Kalb joined them there. When Marwān b. al-Ḥakam saw how the pledge to Ibn al-Zubayr had become organized and how dominion had become consolidated for him, he resolved to travel to him to pledge allegiance and to obtain from him safe-conduct for the Banū Umayyah. He set out until he reached Adhriʿāt, where ʿUbayd Allāh b. Ziyād met him coming from Iraq and turned him from that, making his opinion seem foolish. ʿAmr b. Saʿīd b. al-ʿĀṣ, Ḥuṣayn b. Numayr, Ibn Ziyād, the people of Yemen, and a multitude gathered to him and said to Marwān: 'You are the elder of Quraysh and its chief. Khālid b. Yazīd is a boy, while ʿAbd Allāh b. al-Zubayr is a middle-aged man. Iron is only struck against iron. Do not contend with this boy, but cast your breast against his breast. We will pledge allegiance to you; stretch out your hand.' He stretched out his hand, and they pledged allegiance to him at al-Jābiyah on Wednesday, three nights into Dhū al-Qaʿdah, in the year sixty-four. Al-Wāqidī said this. When the matter was settled for him, he marched with those with him toward al-Ḍaḥḥāk b. Qays, and they met at Marj Rāhiṭ. Marwān said when allegiance was pledged to him: When I saw the affair as plunder, I mobilized Ghassān for them and Kalb, And the Saksakīs, mighty men, And Ṭayyiʾ, who will accept nothing but striking, And al-Qayn walking in iron, bent, And from Tanūkh, towering and difficult, They take kingship only by force. If Qays draw near, then say: No nearness! The Battle of Marj Rāhiṭ and the Killing of al-Ḍaḥḥāk b. Qays al-Fihrī ؓ Al-Ḍaḥḥāk went out to Marj Rāhiṭ and encamped there. ʿUbayd Allāh b. Ziyād stayed in Damascus, while Marwān and the Banū Umayyah were at Tadmur, and Khālid and ʿAbd Allāh were with their maternal uncle Ḥassān at al-Jābiyah. Ibn Ziyād wrote to Marwān ordering him to proclaim his call, so he called for himself and married the mother of Khālid b. Yazīd b. Muʿāwiyah, who was Umm Hāshim bt. Abī Hāshim b. ʿUtbah b. Rabīʿah. His standing grew great, and the people pledged allegiance to him and gathered around him. He marched to Marj Rāhiṭ toward al-Ḍaḥḥāk b. Qays. ʿUbayd Allāh b. Ziyād and his brother ʿAbbād b. Ziyād rode to him until Marwān had gathered thirteen thousand men. In Damascus on his side was Yazīd b. Abī al-Nims, who had expelled al-Ḍaḥḥāk's governor from it and was supplying Marwān with weapons, men, and other things—though it is said that his deputy over Damascus at that time was ʿAbd al-Raḥmān b. Umm al-Ḥakam. Marwān placed ʿUbayd Allāh b. Ziyād on his right wing and ʿAmr b. Saʿīd b. al-ʿĀṣ on his left wing. Al-Ḍaḥḥāk sent to al-Nuʿmān b. Bashīr, who reinforced him with the people of Ḥimṣ under Shuraḥbīl b. Dhī al-Kalāʿ, and Zufar b. al-Ḥārith al-Kilābī rode to him with the people of Qinnasrīn. Thus al-Ḍaḥḥāk had thirty thousand men, with Ziyād b. ʿAmr al-ʿUqaylī on his right wing and Zakariyyā b. Shimr al-Hilālī on his left wing. They drew up in ranks and fought at the meadow for twenty days, meeting each day and fighting fiercely. The Treachery of Marwān's Companions against al-Ḍaḥḥāk b. Qays and His Companions Then ʿUbayd Allāh b. Ziyād advised Marwān to call them to a truce by way of deception, for war is deception, and you and your companions are upon the truth while they are upon falsehood. A proclamation was made among the people to that effect. Then Marwān's companions acted treacherously and set about killing them severely. Al-Ḍaḥḥāk's companions endured with great fortitude, and al-Ḍaḥḥāk b. Qays was killed in the battle. A man called Zuḥmah b. ʿAbd Allāh of Banū Kalb killed him, piercing him with a spear and running him through without recognizing him. Marwān and his companions stood firm with great steadfastness until those others fled before him, and he called out: 'No fugitive is to be pursued.' Then al-Ḍaḥḥāk's head was brought, and it is said that the first to bring him news of his death was Rawḥ b. Zinbāʿ al-Judhāmī. The dominion of Syria became firmly established in the hand of Marwān b. al-Ḥakam. It is related that he wept for himself on the day of Marj Rāhiṭ and said: 'After I have grown old and weak, have I come to killing people with swords for kingship?!' I say: His time in power lasted only nine months. When the people fled from the meadow, they rejoined their military districts. The people of Ḥimṣ reached it, where al-Nuʿmān b. Bashīr was governor. When the news reached him, he fled by night with his wife Nāʾilah bt. ʿUmārah al-Kalbiyyah, his baggage, and his children. He wandered all that night, and in the morning the people of Ḥimṣ sought him. ʿAmr b. al-Jalī al-Kalāʿī pursued him and killed him, bringing back his family and the head. Kalb from the people of Ḥimṣ came and took Nāʾilah and her children with her. When the defeat reached Zufar b. al-Ḥārith al-Kilābī in Qinnasrīn, he fled from it and joined Qarqīsiyā, which was under ʿIyāḍ al-Ḥarashī, whom Yazīd had appointed over it. He asked him to let him enter the bathhouse and to swear to him by divorce and manumission that as soon as he came out of the bathhouse he would not remain there. He permitted him, and he entered, but then he seized control of it and fortified himself there without entering its bathhouse. Qays gathered to him. Nātil b. Qays al-Judhāmī fled from Palestine and joined Ibn al-Zubayr in Makkah. Marwān appointed Rawḥ b. Zinbāʿ as governor of Palestine after him, and Syria became firmly secured for Marwān, who appointed his governors over it. Disagreement over the Date of the Battle of Marj Rāhiṭ Al-Wāqidī and others said: This battle took place in Muḥarram at the beginning of the year sixty-five. In the narration of Muḥammad b. Saʿd, from al-Wāqidī and others, they said: It took place at the end of this year. Al-Layth b. Saʿd, al-Wāqidī, al-Madāʾinī, Abū Sulaymān b. Zabr, Abū ʿUbaydah, and more than one said: The Battle of Marj Rāhiṭ took place in the middle of Dhū al-Ḥijjah in the year sixty-four. And God, glorified and exalted be He, knows best.
Tarikh (al-Tabari) 2242No grade recorded
فَتْحِ مَرْوَانَ مِصْرَ فَلَمَّا قُتِلَ الضَّحَّاكُ وَأَصْحَابُهُ وَاسْتَقَرَّ الشَّامُ لِمَرْوَانَ سَارَ إِلَى مِصْرَ فَقَدِمَهَا وَعَلَيْهَا عَبْدُ الرَّحْمَنِ بْنُ جَحْدَمٍ الْقُرَشِيُّ يَدْعُو إِلَى ابْنِ الزُّبَيْرِ، فَخَرَجَ إِلَى مَرْوَانَ فِيمَنْ مَعَهُ، وَبَعَثَ مَرْوَانُ عَمْرَو بْنَ سَعِيدٍ مِنْ وَرَائِهِ حَتَّى دَخَلَ مِصْرَ، فَقِيلَ لِابْنِ جَحْدَمٍ ذَلِكَ، فَرَجَعَ وَبَايَعَ النَّاسُ مَرْوَانَ وَرَجَعَ إِلَى دِمَشْقَ. فَلَمَّا دَنَا مِنْهَا بَلَغَهُ أَنَّ ابْنَ الزُّبَيْرِ قَدْ بَعَثَ إِلَيْهِ أَخَاهُ مُصْعَبًا فِي جَيْشٍ، فَأَرْسَلَ إِلَيْهِ مَرْوَانُ عَمْرَو بْنَ سَعِيدٍ قَبْلَ أَنْ يَدْخُلَ الشَّامَ، فَقَتَلَهُ، فَانْهَزَمَ مُصْعَبٌ وَأَصْحَابُهُ، وَكَانَ مُصْعَبٌ شُجَاعًا. ثُمَّ عَادَ مَرْوَانُ إِلَى دِمَشْقَ وَاسْتَقَرَّ بِهَا. وَقَدْ كَانَ الْحُصَيْنُ بْنُ نُمَيْرٍ وَمَالِكُ بْنُ هُبَيْرَةَ قَدِ اشْتَرَطَا عَلَى مَرْوَانَ شُرُوطًا لَهُمَا وَلِخَالِدِ بْنِ يَزِيدَ، فَلَمَّا تَوَطَّنَ مُلْكَهُ قَالَ ذَاتَ يَوْمٍ وَمَالِكٌ عِنْدَهُ: إِنَّ قَوْمًا يَدَّعُونَ شُرُوطًا، مِنْهُمْ عَطَّارَةٌ مُكَحَّلَةٌ، يَعْنِي مَالِكًا وَكَانَ يَتَطَيَّبُ وَيَتَكَحَّلُ، فَقَالَ مَالِكٌ: هَذَا وَلَمَّا تَرِدِي تِهَامَةَ وَيَبْلُغَ الْحِزَامُ الطُّبْيَيْنِ. فَقَالَ مَرْوَانُ: مَهْلًا يَا أَبَا سُلَيْمَانَ، إِنَّمَا دَاعَبْنَاكَ ! فَقَالَ: هُوَ ذَاكَ.
✧ Marwān's conquest of Egypt When al-Ḍaḥḥāk and his companions were killed and Syria was secured for Marwān, he marched to Egypt and arrived there. Over it was ʿAbd al-Raḥmān b. Jaḥdam al-Qurashī, who was calling for Ibn al-Zubayr. He went out against Marwān with those with him, and Marwān sent ʿAmr b. Saʿīd behind him until he entered Egypt. Ibn Jaḥdam was told of that, so he returned, and the people pledged allegiance to Marwān, and he returned to Damascus. When he drew near to it, he learned that Ibn al-Zubayr had sent his brother Muṣʿab against him with an army. Marwān sent ʿAmr b. Saʿīd against him before he entered Syria, and he killed him, and Muṣʿab and his companions fled; Muṣʿab was brave. Then Marwān returned to Damascus and settled there. Al-Ḥuṣayn b. Numayr and Mālik b. Hubayra had stipulated conditions to Marwān for themselves and for Khālid b. Yazīd. When his kingship was established, he said one day while Mālik was with him: "Some people claim conditions; among them is a perfumed, kohl-wearing man," meaning Mālik, for he used to perfume himself and apply kohl. Mālik said: "This, before you reach Tihāmah and the girth reaches the two teats." Marwān said: "Gently, O Abū Sulaymān, we were only jesting with you!" He said: "It is that."
Tarikh (al-Tabari) 2243No grade recorded
بَيْعَةِ أَهْلِ خُرَاسَانَ سَلْمَ بْنَ زِيَادٍ وَأَمْرِ عَبْدِ اللَّهِ بْنِ خَازِمٍ وَلَمَّا بَلَغَ سَلْمَ بْنَ زِيَادٍ، وَهُوَ بِخُرَاسَانَ، مَوْتُ يَزِيدَ كَتَمَ ( ذَلِكَ، فَقَالَ ابْنُ عَرَادَةَ: يَا أَيُّهَا الْمَلِكُ الْمُغَلِّقُ بَابَهُ حَدَثَتْ أُمُورٌ شَأْنُهُنَّ عَظِيمُ قَتْلَى بِحَرَّةَ وَالَّذِينَ بِكَابُلٍ وَيَزِيدُ أُعْلِنَ شَأْنُهُ الْمَكْتُومُ أَبَنِي أُمَيَّةَ إِنَّ آخِرَ مَلْكِكُمْ جَسَدٌ بِحُوَّارِينَ ثُمَّ مُقِيمُ طَرَقَتْ مَنِيَّتُهُ وَعِنْدَ وِسَادِهِ كُوبُ وَزِقٌّ رَاعِفٌ مَرْثُومُ وَمُرِنَّةٌ تَبْكِي عَلَى نَشْوَانِهِ بِالصُّبْحِ تَقْعُدُ مَرَّةً وَتَقُومُ فَلَمَّا أَظْهَرَ شِعْرَهُ أَظْهَرَ سَلْمٌ مَوْتَ يَزِيدَ بْنِ مُعَاوِيَةَ وَابْنِهِ مُعَاوِيَةَ بْنِ يَزِيدَ وَدَعَا النَّاسَ إِلَى الْبَيْعَةِ عَلَى الرِّضَى حَتَّى يَسْتَقِيمَ أَمْرُ النَّاسِ عَلَى خَلِيفَةٍ، فَبَايَعُوهُ ثُمَّ نَكَثُوا بِهِ بَعْدَ شَهْرَيْنِ، وَكَانَ مُحْسِنًا إِلَيْهِمْ مَحْبُوبًا فِيهِمْ، حَتَّى إِنَّهُمْ سَمَّوْا بِاسْمِهِ فِي تِلْكَ السَّنَةِ أَكْثَرَ مِنْ أَلْفِ غُلَامٍ مَوْلُودٍ فَلَمَّا خُلِعَ عَنْهُمُ اسْتُخْلِفَ عَلَيْهِمُ الْمُهَلَّبُ بْنُ أَبِي صُفْرَةَ، وَلَمَّا كَانَ بِسَرَخْسَ لَقِيَهُ سُلَيْمَانُ بْنُ مَرْثَدٍ، أَحَدُ بَنِي قَيْسِ بْنِ ثَعْلَبَةَ بْنِ رَبِيعَةَ، فَقَالَ لَهُ: ضَاقَتْ عَلَيْكَ نِزَارٌ حَتَّى خَلَّفْتَ عَلَى خُرَاسَانَ رَجُلًا مِنَ الْيَمَنِ ؟ يَعْنِي الْمُهَلَّبَ، وَكَانَ أَزْدِيًّا وَالْأَزْدُ مِنَ الْيَمَنِ، فَوَلَّاهُ مَرْوَ الرُّوذِ وَالْفَارَيَابَ وَالطَّالَقَانَ وَالْجُوزَجَانَ، وَوَلَّى أَوْسَ بْنَ ثَعْلَبَةَ بْنَ زُفَرَ، وَهُوَ صَاحِبُ قَصْرِ أَوْسٍ بِالْبَصْرَةِ، هَرَاةَ. فِتْنَةُ عَبْدِ اللَّهِ بْنِ خَازِمٍ بِخُرَاسَانَ فَلَمَّا وَصَلَ إِلَى نَيْسَابُورَ لِقِيَهُ عَبْدُ اللَّهِ بْنُ خَازِمٍ فَقَالَ: مَنْ وَلَّيْتَ خُرَاسَانَ ؟ فَأَخْبَرَهُ، فَقَالَ: أَمَا وَجَدْتَ فِي الْمِصْرِ مَنْ تَسْتَعْمِلُهُ حَتَّى فَرَّقْتَ خُرَاسَانَ بَيْنَ بَكْرِ بْنِ وَائِلٍ وَالْيَمَنِ ؟ اكْتُبْ لِي عَهْدًا عَلَى خُرَاسَانَ. فَكَتَبَ لَهُ وَأَعْطَاهُ مِائَةَ أَلْفِ دِرْهَمٍ. وَسَارَ ابْنُ خَازِمٍ إِلَى مَرْوَ، وَبَلَغَ خَبَرُهُ الْمُهَلَّبَ فَأَقْبَلَ وَاسْتَخْلَفَ رَجُلًا مِنْ بَنِي جُشَمِ بْنِ سَعْدِ بْنِ زَيْدِ مَنَاةَ بْنِ تَمِيمٍ، فَلَمَّا وَصَلَهَا ابْنُ خَازِمٍ مَنَعَهُ الْجُشَمِيُّ وَجَرَتْ بَيْنَهُمَا مُنَاوَشَةٌ، فَأَصَابَتِ الْجُشَمِيَّ رَمْيَةٌ بِحَجَرٍ فِي جَبْهَتِهِ، وَتَحَاجَزُوا، وَدَخَلَهَا ابْنُ خَازِمٍ، وَمَاتَ الْجُشَمِيُّ بَعْدَ ذَلِكَ بِيَوْمَيْنِ. ثُمَّ سَارَ ابْنُ خَازِمٍ إِلَى سُلَيْمَانَ بْنِ مَرْثَدٍ بِمَرْوِ الرُّوذِ فَقَاتَلَهُ أَيَّامًا فَقُتِلَ سُلَيْمَانُ، ثُمَّ سَارَ إِلَى عَمْرِو بْنِ مَرْثَدٍ وَهُوَ بِالطَّالَقَانِ فَاقْتَتَلُوا طَوِيلًا فَقُتِلَ عَمْرُو بْنُ مَرْثَدٍ وَانْهَزَمَ أَصْحَابُهُ فَلَحِقُوا بِهَرَاةَ بِأَوْسِ بْنِ ثَعْلَبَةَ، وَرَجَعَ ابْنُ خَازِمٍ إِلَى مَرْوَ وَهَرَبَ مَنْ كَانَ بِمَرْوِ الرُّوذِ مِنْ بَكْرِ بْنِ وَائِلٍ إِلَى هَرَاةَ وَانْضَمَّ إِلَيْهَا مَنْ كَانَ بِكُوَرِ خُرَاسَانَ مِنْ بَكْرٍ وَكَثُرَ جَمْعُهُمْ وَقَالُوا لِأَوْسِ بْنِ ثَعْلَبَةَ: نُبَايِعُكَ عَلَى أَنْ تَسِيرَ إِلَى ابْنِ خَازِمٍ وَتُخْرِجَ مُضَرَ مِنْ خُرَاسَانَ، فَأَبَى عَلَيْهِمْ، فَقَالَ لَهُ بَنُو صُهَيْبٍ، وَهُمْ مَوَالِي بَنِي جَحْدَمٍ: لَا نَرْضَى أَنْ نَكُونَ نَحْنُ وَمُضَرُ فِي بَلَدٍ وَاحِدٍ وَقَدْ قَتَلُوا سُلَيْمَانَ وَعَمْرًا ابْنِي مَرْثَدٍ، فَإِمَّا أَنْ تُبَايِعَنَا عَلَى هَذَا وَإِلَّا بَايَعْنَا غَيْرَكَ. فَأَجَابَهُمْ، فَبَايَعُوهُ، فَسَارَ إِلَيْهِمُ ابْنُ خَازِمٍ فَنَزَلَ عَلَى وَادٍ بَيْنَهُ وَبَيْنَ هَرَاةَ، فَأَشَارَ الْبَكْرِيُّونَ بِالْخُرُوجِ مِنْ هَرَاةَ وَعَمَلِ خَنْدَقٍ، فَقَالَ أَوْسٌ: بَلْ نَلْزَمُ الْمَدِينَةَ فَإِنَّهَا حَصِينَةٌ وَنُطَاوِلُ ابْنَ خَازِمٍ لِيَضْجَرَ وَيُعْطِيَنَا مَا نُرِيدُ. فَأَبَوْا عَلَيْهِ، فَخَرَجُوا وَخَنْدَقُوا خَنْدَقًا، وَقَاتَلَهُمُ ابْنُ خَازِمٍ نَحْوَ سَنَةٍ، وَقَالَ لَهُ هِلَالٌ الضَّبِّيُّ: إِنَّمَا تُقَاتِلُ إِخْوَتَكَ وَبَنِي أَبِيكَ، فَإِنْ نِلْتَ مِنْهُمُ الَّذِي تُرِيدُ فَمَا فِي الْعَيْشِ خَيْرٌ، فَلَوْ أَعْطَيْتَهُمْ شَيْئًا يَرْضَوْنَ بِهِ وَأَصْلَحْتَ هَذَا الْأَمْرَ. قَالَ: وَاللَّهُ لَوْ خَرَجْنَا لَهُمْ مِنْ خُرَاسَانَ مَا رَضُوا. قَالَ هِلَالٌ: وَاللَّهِ لَا أُقَاتِلُ مَعَكَ أَنَا وَلَا رَجُلٌ أَوْ تُطِيعُنِي حَتَّى تَعْتَذِرَ إِلَيْهِمْ. قَالَ: فَأَنْتَ رَسُولِي إِلَيْهِمْ فَأَرْضِهِمْ. فَأَتَى هِلَالٌ أَوْسَ بْنَ ثَعْلَبَةَ فَنَاشَدَهُ اللَّهَ وَالْقَرَابَةَ فِي نِزَارٍ وَأَنْ يَحْفَظَ وَلَاءَهَا. فَقَالَ: هَلْ لَقِيتَ بَنِي صُهَيْبٍ ؟ قَالَ: لَا. قَالَ: فَالْقَهَمُ. قَالَ: فَخَرَجَ فَلَقِيَ جَمَاعَةً مِنْ رُؤَسَاءِ أَصْحَابِهِ فَأَخْبَرَهُمْ مَا أَتَى لَهُ. فَقَالُوا لَهُ: هَلْ لَقِيتَ بَنِي صُهَيْبٍ ؟ فَقَالَ: لَقَدْ عَظُمَ أَمْرُ بَنِي صُهَيْبٍ عِنْدَكُمْ، فَأَتَاهُمْ، فَقَالُوا: لَوْلَا أَنَّكَ رَسُولٌ لَقَتَلْنَاكَ. قَالَ: فَهَلْ يُرْضِيكُمْ شَيْءٌ ؟ قَالُوا: وَاحِدَةٌ مِنِ اثْنَتَيْنِ: إِمَّا أَنْ تَخْرُجُوا مِنْ خُرَاسَانَ، وَإِمَّا أَنْ تُقِيمُوا وَتَخْرُجُوا لَنَا عَنْ كُلِّ سِلَاحٍ وَكُرَاعٍ وَذَهَبٍ وَفِضَّةٍ. فَرَجَعَ إِلَى ابْنِ خَازِمٍ، فَقَالَ: مَا عَنْكَ ؟ فَأَخْبَرَهُ. فَقَالَ: إِنَّ رَبِيعَةَ لَمْ تَزَلْ غِضَابًا عَلَى رَبِّهَا مُنْذُ بَعَثَ نَبِيَّهُ مِنْ مُضَرَ. وَأَقَامَ ابْنُ خَازِمٍ يُقَاتِلُهُمْ، فَقَالَ يَوْمًا لِأَصْحَابِهِ: قَدْ طَالَ مُقَامُنَا، وَنَادَاهُمْ: يَا مَعْشَرَ رَبِيعَةَ أَرَضِيْتُمْ مِنْ خُرَاسَانَ بِخَنْدَقِكُمْ ! فَأَحْفَظَهُمْ ذَلِكَ، فَتَنَادَوْا لِلْقِتَالِ، فَنَهَاهُمْ أَوْسُ بْنُ ثَعْلَبَةَ عَنِ الْخُرُوجِ بِجَمَاعَتِهِمْ وَأَنْ يُقَاتِلُوا كَمَا كَانُوا يُقَاتِلُونَ، فَعَصَوْهُ. فَقَالَ ابْنُ خَازِمٍ لِأَصْحَابِهِ: اجْعَلُوهُ يَوْمَكُمْ فَيَكُونُ الْمُلْكُ لِمَنْ غَلَبَ، وَإِذَا لَقِيتُمُ الْخَيْلَ فَاطْعَنُوهَا فِي مَنَاخِرِهَا. فَاقْتَتَلُوا سَاعَةً وَانْهَزَمَتْ بَكْرُ بْنُ وَائِلٍ حَتَّى انْتَهَوْا إِلَى خَنْدَقِهِمْ وَتَفَرَّقُوا يَمِينًا وَشِمَالًا وَسَقَطَ النَّاسُ فِي الْخَنْدَقِ وَقُتِلُوا قَتْلًا ذَرِيعًا وَهَرَبَ أَوْسُ بْنُ ثَعْلَبَةَ إِلَى سِجِسْتَانَ فَمَاتَ بِهَا أَوْ قَرِيبًا مِنْهَا، وَقُتِلَ مِنْ بَكْرٍ يَوْمَئِذٍ ثَمَانِيَةُ آلَافٍ، وَغَلَبَ ابْنُ خَازِمٍ عَلَى هَرَاةَ وَاسْتَعْمَلَ عَلَيْهَا ابْنَهُ مُحَمَّدًا وَضَمَّ إِلَيْهِ شَمَّاسَ بْنَ دِثَارٍ الْعُطَارِدِيَّ، وَجَعَلَ بُكَيْرَ بَنَ وَسَّاجٍ الثَّقَفِيَّ عَلَى شُرْطَتِهِ وَرَجَعَ ابْنُ خَازِمٍ إِلَى مَرْوَ. وَأَغَارَتِ التُّرْكُ عَلَى قَصْرِ اسْغَادَ، وَابْنُ خَازِمٍ عَلَى هَرَاةَ، وَكَانَ فِيهِ نَاسٌ مِنَ الْأَزْدِ، فَحَصَرُوهُمْ، فَأَرْسَلُوا إِلَى ابْنِ خَازِمٍ، فَوَجَّهَ إِلَيْهِمْ زُهَيْرَ بْنَ حَيَّانَ فِي بَنِي تَمِيمٍ وَقَالَ لَهُ: إِيَّاكَ وَمُنَاوَأَةَ التُّرْكِ، إِذَا رَأَيْتُمُوهُمْ فَاحْمِلُوا عَلَيْهِمْ. فَوَافَاهُمْ فِي يَوْمٍ بَارِدٍ، فَلَمَّا الْتَقَوْا حَمَلَ عَلَيْهِمْ، فَانْهَزَمَتِ التُّرْكُ وَاتَّبَعُوهُمْ حَتَّى مَضَى عَامَّةُ اللَّيْلِ، فَرَجَعَ زُهَيْرٌ وَقَدْ يَبَسَتْ يَدُهُ عَلَى رُمْحِهِ مِنَ الْبَرْدِ، فَجَعَلُوا يُسَخِّنُونَ الشَّحْمَ فَيَضَعُهُ عَلَى يَدِهِ وَدَهَنُوهُ وَأَوْقَدُوا لَهُ نَارًا فَانْتَفَخَتْ يَدُهُ، ثُمَّ رَجَعَ إِلَى هَرَاةَ، ( فَقَالَ فِي ذَلِكَ ثَابِتُ قُطْنَةَ: فَدَتْ نَفْسِي فَوَارِسَ مِنْ تَمِيمٍ عَلَى مَا كَانَ مِنْ ضَنْكِ الْمُقَامِ بِقَصْرِ الْبَاهِلِيِّ وَقَدْ أَرَانِي أُحَامِي حِينَ قَلَّ بِهِ الْمُحَامِي بِسَيْفِي بَعْدَ كَسْرِ الرُّمْحِ فِيهِمْ أَذُودُهُمُ بِذِي شَطَبٍ حُسَامِ أَكُرُّ عَلَيْهِمُ الْيَحْمُومَ كَرَّا كَكَرِّ الشُّرْبِ آنِيَةَ الْمُدَامِ فَلَوْلَا اللَّهُ لَيْسَ لَهُ شَرِيكٌ وَضَرْبِي قَوْنَسَ الْمَلِكِ الْهُمَامِ إِذَا فَاظَتْ نِسَاءُ بَنِي دِثَارٍ أَمَامَ التُّرْكِ بَادِيَةَ الْخِدَامِ )
✧ The pledge of allegiance of the people of Khurasan to Salm b. Ziyad and the affair of ʿAbd Allah b. Khazim When Salm b. Ziyad, while he was in Khurasan, received news of the death of Yazid, he concealed it. Ibn ʿArada said: O king who has locked his door, great matters have occurred whose import is mighty. Slain at al-Harra and those at Kabul, And Yazid's hidden affair has been made known. O Banu Umayya, the last of your kingship is A body at Huwwarin, then abiding. His death came upon him while at his pillow were A cup and a wineskin, dripping and stoppered, And a wailing woman weeping over his drunkenness, At dawn she sits down once and rises again. When he made his poetry public, Salm made public the death of Yazid b. Muʿawiya and his son Muʿawiya b. Yazid, and he called the people to pledge allegiance on the basis of satisfaction until the people's affair should be set aright under a caliph. So they pledged allegiance to him, then they broke their pledge to him after two months. He had been kind to them and beloved among them, so much so that they named more than a thousand newborn boys with his name in that year. When he was deposed from them, al-Muhallab b. Abi Sufra was appointed as his successor over them. When he was at Sarakhs, Sulayman b. Marthad, one of the Banu Qays b. Thaʿlaba b. Rabiʿa, met him and said to him: "Has Nizar become too narrow for you that you have appointed over Khurasan a man from Yemen?"—meaning al-Muhallab, and he was an Azdi, and al-Azd are from Yemen. So he appointed him over Marw al-Rudh, al-Faryab, al-Talaqan, and al-Juzjan, and he appointed Aws b. Thaʿlaba b. Zufar—and he is the owner of the palace of Aws in al-Basra—over Herat. The fitna of ʿAbd Allah b. Khazim in Khurasan When he reached Naysabur, ʿAbd Allah b. Khazim met him and said: "Whom have you appointed over Khurasan?" He informed him. He said: "Did you not find in the garrison city anyone you could appoint, that you have divided Khurasan between Bakr b. Waʾil and Yemen? Write for me a covenant over Khurasan." So he wrote for him and gave him one hundred thousand dirhams. Ibn Khazim marched to Marw. His news reached al-Muhallab, who came forward and left as his successor a man from Banu Jusham b. Saʿd b. Zayd Manat b. Tamim. When Ibn Khazim reached it, the Jushami prevented him, and skirmishing took place between them. The Jushami was struck by a stone on his forehead. They separated, and Ibn Khazim entered it. The Jushami died two days after that. Then Ibn Khazim marched against Sulayman b. Marthad at Marw al-Rudh and fought him for days, and Sulayman was killed. Then he marched against ʿAmr b. Marthad, who was at al-Talaqan, and they fought for a long time, and ʿAmr b. Marthad was killed, and his companions fled and joined Aws b. Thaʿlaba at Herat. Ibn Khazim returned to Marw. Those of Bakr b. Waʾil who were at Marw al-Rudh fled to Herat, and those of Bakr who were in the provinces of Khurasan joined them. Their numbers grew, and they said to Aws b. Thaʿlaba: "We will pledge allegiance to you on condition that you march against Ibn Khazim and expel Mudar from Khurasan." He refused them. The Banu Suhayb—and they are clients of the Banu Jahdam—said to him: "We will not accept that we and Mudar be in one land, for they have killed Sulayman and ʿAmr, the two sons of Marthad. Either you pledge allegiance to us on this, or we will pledge allegiance to someone else." So he answered them, and they pledged allegiance to him. Ibn Khazim marched against them and camped at a valley between him and Herat. The Bakris advised going out from Herat and making a trench. Aws said: "Rather, we will stay in the city, for it is fortified, and we will prolong the affair against Ibn Khazim so that he grows weary and gives us what we want." They refused him, so they went out and dug a trench. Ibn Khazim fought them for nearly a year. Hilal al-Dabbi said to him: "You are only fighting your brothers and the sons of your father. If you attain from them what you want, there is no good in life. If only you would give them something with which they would be satisfied and set this affair aright." He said: "By God, even if we left Khurasan to them, they would not be satisfied." Hilal said: "By God, neither I nor any man will fight with you unless you obey me and apologize to them." He said: "Then you are my messenger to them, so satisfy them." Hilal went to Aws b. Thaʿlaba and adjured him by God and kinship in Nizar, and to preserve its clientage. He said: "Have you met the Banu Suhayb?" He said: "No." He said: "Then meet them." He said: "He went out and met a group of the chiefs of his companions and told them what he had come for." They said to him: "Have you met the Banu Suhayb?" He said: "The affair of the Banu Suhayb has become great among you." So he went to them. They said: "Were you not a messenger, we would kill you." He said: "Will anything satisfy you?" They said: "One of two things: either you leave Khurasan, or you remain and leave to us all weapons, horses, gold, and silver." He returned to Ibn Khazim. He said: "What news have you?" He informed him. He said: "Rabiʿa has not ceased to be angry with its Lord since He sent His Prophet from Mudar." Ibn Khazim remained fighting them. One day he said to his companions: "Our stay has been prolonged," and he called out to them: "O assembly of Rabiʿa, are you satisfied with your trench from Khurasan?" That angered them, and they called one another to battle. Aws b. Thaʿlaba forbade them from going out in their whole group and from fighting as they had been fighting, but they disobeyed him. Ibn Khazim said to his companions: "Make it your day, and the kingdom will belong to whoever prevails. When you meet the cavalry, thrust at their nostrils." They fought for a while, and Bakr b. Waʾil fled until they reached their trench and dispersed right and left. People fell into the trench and were killed in great numbers. Aws b. Thaʿlaba fled to Sijistan and died there or near it. Eight thousand of Bakr were killed that day. Ibn Khazim gained control of Herat and appointed his son Muhammad over it, and he attached to him Shammas b. Dithar al-ʿUtaridi, and he made Bukayr b. Wassaj al-Thaqafi over his shurta. Ibn Khazim returned to Marw. The Turks raided the fortress of Isghad while Ibn Khazim was at Herat. There were people from al-Azd in it, and they besieged them. They sent to Ibn Khazim, and he dispatched Zuhayr b. Hayyan with the Banu Tamim, and he said to him: "Beware of confronting the Turks head-on. When you see them, charge at them." He met them on a cold day. When they met, he charged at them, and the Turks fled, and they pursued them until most of the night had passed. Zuhayr returned, and his hand had become frozen to his spear from the cold. They warmed fat and put it on his hand, and they anointed him and lit a fire for him, and his hand swelled. Then he returned to Herat. Thabit Qutna said about that: May my soul be ransom for horsemen of Tamim, Despite the straitness of the station, At the fortress of al-Bahili, and I saw myself Defending when defenders were few, With my sword after the spear broke among them, Driving them back with a sharp, polished blade, Wheeling upon them the dark charger repeatedly, Like the return of drinkers to the vessels of wine, Had it not been for God, who has no partner, And my striking the helmet of the brave king, Then the women of Banu Dithar would have cried out Before the Turks, exposing their anklets.
Tarikh (al-Tabari) 2244No grade recorded
وَفِي هَذِهِ السَّنَةِ تَحَرَّكَتِ الشِّيعَةُ بِالْكُوفَةِ وَاسْتَعَدُّوا لِلِاجْتِمَاعِ بِالنُّخَيْلَةِ بِالْمَسِيرِ إِلَى أَهْلِ الشَّامِ لِلطَّلَبِ بِدَمِ الْحُسَيْنِ عَلَيْهِ السَّلَامُ، وَتَكَاتَبُوا فِي ذَلِكَ. قِيلَ: لَمَّا قُتِلَ الْحُسَيْنُ وَرَجَعَ ابْنُ زِيَادٍ مِنْ مُعَسْكَرِهِ بِالنُّخَيْلَةِ وَدَخَلَ الْكُوفَةَ تَلَاقَتِ الشِّيعَةُ بِالتَّلَاوُمِ وَالتَّنَدُّمِ، وَرَأَتْ أَنْ قَدْ أَخْطَأَتْ خَطَأً كَبِيرًا بِدُعَائِهِمُ الْحُسَيْنَ وَتَرْكِهِمْ نُصْرَتَهُ وَإِجَابَتَهُ حَتَّى قُتِلَ إِلَى جَانِبِهِمْ، وَرَأَوْا أَنَّهُ لَا يَغْسِلُ عَارَهُمْ وَالْإِثْمَ عَلَيْهِمْ إِلَّا قَتْلُ مَنْ قَتَلَهُ أَوِ الْقَتْلُ فِيهِمْ، فَاجْتَمَعُوا بِالْكُوفَةِ إِلَى خَمْسَةِ نَفَرٍ مِنْ رُؤَسَاءِ الشِّيعَةِ: إِلَى سُلَيْمَانَ بْنِ صُرَدٍ الْخُزَاعِيِّ، وَكَانَتْ لَهُ صُحْبَةٌ وَإِلَى الْمُسَيَّبِ بْنِ نَجَبَةَ الْفَزَارِيِّ، وَكَانَ مِنْ أَصْحَابِ عَلِيٍّ، وَإِلَى عَبْدِ اللَّهِ بْنِ سَعْدِ بْنِ نُفَيْلٍ الْأَزْدِيِّ، وَإِلَى عَبْدِ اللَّهِ بْنِ وَالٍ التَّيْمِيِّ، تَيْمِ بَكْرِ بْنِ وَائِلٍ، وَإِلَى رِفَاعَةَ بْنِ شَدَّادٍ الْبَجَلِيِّ، وَكَانُوا مِنْ خِيَارِ أَصْحَابِ عَلِيٍّ، فَاجْتَمَعُوا فِي مَنْزِلِ سُلَيْمَانَ بْنِ صُرَدٍ الْخُزَاعِيِّ، فَبَدْأَهُمُ الْمُسَيَّبُ بْنُ نَجَبَةَ فَقَالَ بَعْدَ حَمْدِ اللَّهِ: أَمَّا بَعْدُ فَإِنَّا ابْتُلِينَا بِطُولِ الْعُمُرِ وَالتَّعَرُّضِ لِأَنْوَاعِ الْفِتَنِ، فَنَرْغَبُ إِلَى رَبِّنَا أَنْ لَا يَجْعَلَنَا مِمَّنْ يَقُولُ لَهُ غَدًا: أَوَلَمْ نُعَمِّرْكُمْ مَا يَتَذَكَّرُ فِيهِ مَنْ تَذَكَّرَ، فَإِنَّ أَمِيرَ الْمُؤْمِنِينَ عَلِيًّا قَالَ: الْعُمُرُ الَّذِي أَعْذَرَ اللَّهُ فِيهِ إِلَى ابْنِ آدَمَ سِتُّونَ سَنَةً، وَلَيْسَ فِينَا رَجُلٌ إِلَّا وَقَدْ بَلَغَهُ، وَقَدْ كُنَّا مُغْرَمِينَ بِتَزْكِيَةِ أَنْفُسِنَا فَوَجَدَنَا اللَّهُ كَاذِبِينَ فِي كُلِّ وَطَنٍ مِنْ مَوَاطِنِ ابْنِ بِنْتِ نَبِيِّهِ ﷺ وَقَدْ بَلَغَنَا قَبْلَ ذَلِكَ كُتُبُهُ وَرُسُلُهُ وَأَعْذَرَ إِلَيْنَا فَسَأَلَنَا نَصْرَهُ عَوْدًا وَبَدْءًا وَعَلَانِيَةً فَبَخِلْنَا عَنْهُ بِأَنْفُسِنَا حَتَّى قُتِلَ إِلَى جَانِبِنَا لَا نَحْنُ نَصَرْنَاهُ بِأَيْدِينَا وَلَا جَادَلْنَا عَنْهُ بِأَلْسِنَتِنَا وَلَا قَوَّيْنَاهُ بِأَمْوَالِنَا وَلَا طَلَبْنَا لَهُ النُّصْرَةَ إِلَى عَشَائِرِنَا، فَمَا عُذْرُنَا عِنْدَ رَبِّنَا وَعِنْدَ لِقَاءِ نَبِيِّنَا وَقَدْ قُتِلَ فِينَا وَلَدُ حَبِيبِهِ وَذُرِّيَّتُهُ وَنَسْلُهُ ؟ لَا وَاللَّهِ لَا عُذْرَ دُونَ أَنْ تَقْتُلُوا قَاتِلَهُ وَالْمُوَالِينَ عَلَيْهِ، أَوْ تُقْتَلُوا فِي طَلَبِ ذَلِكَ، فَعَسَى رَبُّنَا أَنْ يَرْضَى عَنَّا عِنْدَ ذَلِكَ، ( وَلَا أَنَا بَعْدَ لِقَائِهِ لِعُقُوبَتِهِ بِآمِنٍ ). أَيُّهَا الْقَوْمُ وَلُّوا عَلَيْكُمْ رَجُلًا مِنْكُمْ فَإِنَّهُ لَا بُدَّ لَكُمْ مِنْ أَمِيرٍ تَفْزَعُونَ إِلَيْهِ وَرَايَةٍ تَحِفُّونَ بِهَا. وَقَامَ رِفَاعَةُ بْنُ شَدَّادٍ وَقَالَ: أَمَّا بَعْدُ فَإِنَّ اللَّهَ قَدْ هَدَاكَ لِأَصْوَبِ الْقَوْلِ وَبَدَأْتَ بِأَرْشَدِ الْأُمُورِ بِدُعَائِكَ إِلَى جِهَادِ الْفَاسِقِينَ وَإِلَى التَّوْبَةِ مِنَ الذَّنْبِ الْعَظِيمِ، فَمَسْمُوعٌ مِنْكَ مُسْتَجَابٌ إِلَى قَوْلِكَ، وَقُلْتَ: وَلُّوا أَمْرَكُمْ رَجُلًا تَفْزَعُونَ إِلَيْهِ وَتَحِفُّونَ بِرَايَتِهِ وَقَدْ رَأَيْنَا مِثْلَ الَّذِي رَأَيْتَ، فَإِنْ تَكُنْ أَنْتَ ذَلِكَ الرَّجُلَ تَكُنْ عِنْدَنَا مَرْضِيًّا، وَفِينَا مُنْتَصِحًا، وَفِي جَمَاعَتِنَا مَحْبُوبًا، وَإِنْ رَأَيْتَ وَرَأَى أَصْحَابُنَا ذَلِكَ وَلَّيْنَا هَذَا الْأَمْرَ شَيْخَ الشِّيعَةِ وَصَاحِبَ رَسُولِ اللَّهِ ﷺ وَذَا السَّابِقَةِ وَالْقَدَمِ سُلَيْمَانَ بْنَ صُرَدٍ الْخُزَاعِيَّ، الْمَحْمُودَ فِي بَأْسِهِ وَدِينِهِ، الْمَوْثُوقَ بِحَزْمِهِ. وَتَكَلَّمَ عَبْدُ اللَّهِ بْنُ سَعْدٍ بِنَحْوِ ذَلِكَ وَأَثْنَيَا عَلَى الْمُسَيَّبِ وَسُلَيْمَانَ. فَقَالَ الْمُسَيَّبُ: قَدْ أَصَبْتُمْ فَوَلُّوا أَمْرَكُمْ سُلَيْمَانَ بْنَ صُرَدٍ. فَتَكَلَّمَ سُلَيْمَانُ فَقَالَ بَعْدَ حَمْدِ اللَّهِ: أَمَّا بَعْدُ فَإِنِّي لَخَائِفٌ أَلَّا يَكُونَ آخِرُنَا إِلَى هَذَا الدَّهْرِ الَّذِي نَكِدَتْ فِيهِ الْمَعِيشَةُ وَعَظُمَتْ فِيهِ الرَّزِيَّةُ وَشَمِلَ فِيهِ الْجَوْرُ أُولِي الْفَضْلِ مِنْ هَذِهِ الشِّيعَةِ لِمَا هُوَ خَيْرٌ، إِنَّا كُنَّا نَمُدُّ أَعْنَاقَنَا إِلَى قُدُومِ آلِ بَيْتِ نَبِيِّنَا ﷺ نُمَنِّيهِمُ النَّصْرَ وَنُحِثُّهُمْ عَلَى الْقُدُومِ، فَلَمَّا قَدِمُوا وَنَيْنَا وَعَجَزْنَا وَأَدْهَنَّا وَتَرَبَّصْنَا حَتَّى قُتِلَ فِينَا وَلَدُ نَبِيِّنَا وَسُلَالَتُهُ وَعُصَارَتُهُ وَبَضْعَةٌ مِنْ لَحْمِهِ وَدَمِهِ إِذْ جَعَلَ يَسْتَصْرِخُ وَيَسْأَلُ النَّصَفَ فَلَا يُعْطَى، اتَّخَذَهُ الْفَاسِقُونَ غَرَضًا لِلنَّبْلِ وَدَرِيئَةً لِلرِّمَاحِ حَتَّى أَقْصَدُوهُ، وَعَدَوْا عَلَيْهِ، ( فَسَلَبُوهُ أَلَا ) انْهَضُوا، فَقَدْ سَخِطَ عَلَيْكُمْ رَبُّكُمْ وَلَا تَرْجِعُوا إِلَى الْحَلَائِلِ وَالْأَبْنَاءِ حَتَّى يَرْضَى اللَّهُ، وَاللَّهِ مَا أَظُنُّهُ رَاضِيًا دُونَ أَنْ تُنَاجِزُوا مَنْ قَتَلَهُ، أَلَا لَا تَهَابُوا الْمَوْتَ فَمَا هَابَهُ أَحَدٌ قَطُّ إِلَّا ذُلَّ، وَكُونُوا كَبَنِي إِسْرَائِيلَ إِذْ قَالَ لَهُمْ نَبِيُّهُمْ: إِنَّكُمْ ظَلَمْتُمْ أَنْفُسَكُمْ فَتُوبُوا إِلَى بَارِئِكُمْ فَاقْتُلُوا أَنْفُسَكُمْ فَفَعَلُوا وَجَثَوْا عَلَى الرُّكَبِ وَمَدُّوا الْأَعْنَاقَ حِينَ عَلِمُوا أَنَّهُمْ لَا يُنْجِيهِمْ مِنْ عَظِيمِ الذَّنْبِ إِلَّا الْقَتْلُ، فَكَيْفَ بِكُمْ لَوْ دُعِيتُمْ إِلَى مَا دُعُوا ! أَحِدُّوا السُّيُوفَ وَرَكِّبُوا الْأَسِنَّةَ وَأَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِنْ قُوَّةٍ وَمِنْ رِبَاطِ الْخَيْلِ حَتَّى تُدْعَوْا وَتُسْتَنْفَرُوا. فَقَالَ خَالِدُ بْنُ سَعْدِ بْنِ نُفَيْلٍ: أَمَّا أَنَا فَوَاللَّهِ لَوْ أَعْلَمُ أَنَّهُ يُنْجِينِي مِنْ ذَنْبِي وَيُرْضِي رَبِّي عَنِّي قَتْلِي نَفْسِي لَقَتَلْتُهَا، وَأَنَا أُشْهِدُ كُلَّ مَنْ حَضَرَ أَنَّ كُلَّ مَا أَصْبَحْتُ أَمْلِكُهُ سِوَى سِلَاحِي الَّذِي أُقَاتِلُ بِهِ عَدُوِّي صَدَقَةٌ عَلَى الْمُسْلِمِينَ أُقَوِّيهِمْ بِهِ عَلَى قِتَالِ الْفَاسِقِينَ. قَالَ أَبُو الْمُعْتَمِرِ بْنُ حَنَشِ بْنِ رَبِيعَةَ الْكِنَانِيُّ مِثْلَ ذَلِكَ. فَقَالَ سُلَيْمَانُ: حَسْبُكُمْ، مَنْ أَرَادَ مِنْ هَذَا شَيْئًا فَلْيَأْتِ بِهِ عَبْدَ اللَّهِ بْنَ وَالٍ التَّيْمِيَّ، فَإِذَا اجْتَمَعَ عِنْدَهُ كُلُّ مَا تُرِيدُونَ إِخْرَاجَهُ جَهَّزْنَا بِهِ ذَوِي الْخَلَّةِ وَالْمَسْكَنَةِ مِنْ أَشْيَاعِكُمْ. كتاب سليمان بن صرد إلى سعد بن حذيفة بن اليمان وَكَتَبَ سُلَيْمَانُ بْنُ صُرَدٍ إِلَى سَعْدِ بْنِ حُذَيْفَةَ بْنِ الْيَمَانِ يُعْلِمُهُ بِمَا عَزَمُوا عَلَيْهِ وَيَدْعُوهُ إِلَى مُسَاعَدَتِهِمْ وَمَنْ مَعَهُ مِنَ الشِّيعَةِ بِالْمَدَائِنِ، فَقَرَأَ سَعْدُ بْنُ حُذَيْفَةَ الْكِتَابَ عَلَى مَنْ بِالْمَدَائِنِ مِنَ الشِّيعَةِ، فَأَجَابُوا إِلَى ذَلِكَ، فَكَتَبُوا إِلَى سُلَيْمَانَ بْنِ صُرَدٍ يُعْلِمُونَهُ أَنَّهُمْ عَلَى الْحَرَكَةِ إِلَيْهِ وَالْمُسَاعَدَةِ لَهُ. وَكَتَبَ سُلَيْمَانُ أَيْضًا كِتَابًا إِلَى الْمُثَنَّى بْنِ مُخَرِّبَةَ الْعَبْدِيِّ بِالْبَصْرَةِ مِثْلَ مَا كَتَبَ إِلَى سَعْدِ بْنِ حُذَيْفَةَ، فَأَجَابَهُ الْمُثَنَّى: إِنَّنَا مَعْشَرَ الشِّيعَةِ حَمِدْنَا اللَّهَ عَلَى مَا عَزَمْتُمْ عَلَيْهِ وَنَحْنُ مُوَافُوكَ إِنْ شَاءَ اللَّهُ لِلْأَجَلِ الَّذِي ضَرَبْتَ. وَكَتَبَ فِي أَسْفَلِ الْكِتَابِ: تَبَصَّرْ كَأَنِّي قَدْ أَتَيْتُكَ مُعْلِمًا عَلَى أَتْلَعِ الْهَادِي أَجَشَّ هَزِيمِ طَوِيلِ الْقَرَا نَهْدِ الشَّوَاةِ مُقَلَّصٍ مُلِحٍّ عَلَى فَأْسِ اللِّجَامِ أَزُومِ بِكُلِّ فَتًى لَا يَمْلَأُ الرَّوْعُ قَلْبَهُ مِحَشٍّ لِنَارِ الْحَرْبِ غَيْرِ سَئُومِ أَخِي ثِقَةٍ، يَنْوِي الْإِلَهَ بِسَعْيِهِ ضَرُوبٍ بِنَصْلِ السَّيْفِ غَيْرِ أَثِيمِ ) فَكَانَ أَوَّلَ مَا ابْتَدَءُوا بِهِ أَمْرَهُمْ بَعْدَ قَتْلِ الْحُسَيْنِ سَنَةَ إِحْدَى وَسِتِّينَ، فَمَا زَالُوا بِجَمْعِ آلَةِ الْحَرْبِ وَدُعَاءِ النَّاسِ فِي السِّرِّ إِلَى الطَّلَبِ بِدَمِ الْحُسَيْنِ، فَكَانَ يُجِيبُهُمُ النَّفَرُ، وَلَمْ يَزَالُوا عَلَى ذَلِكَ إِلَى أَنْ هَلَكَ يَزِيدُ بْنُ مُعَاوِيَةَ سَنَةَ أَرْبَعٍ وَسِتِّينَ، فَلَمَّا مَاتَ يَزِيدُ جَاءَ إِلَى سُلَيْمَانَ أَصْحَابُهُ فَقَالُوا: قَدْ هَلَكَ هَذَا الطَّاغِيَةُ وَالْأَمْرُ ضَعِيفٌ، فَإِنْ شِئْتَ وَثَبْنَا عَلَى عَمْرِو بْنِ حُرَيْثٍ، وَكَانَ خَلِيفَةَ ابْنِ زِيَادٍ عَلَى الْكُوفَةِ، ثُمَّ أَظْهَرْنَا الطَّلَبَ بِدَمِ الْحُسَيْنِ وَتَتَبَّعْنَا قَتَلَتَهُ وَدَعَوْنَا النَّاسَ إِلَى أَهْلِ هَذَا الْبَيْتِ الْمُسْتَأْثِرِ عَلَيْهِمُ الْمَدْفُوعِينَ عَنْ حَقِّهِمْ. فَقَالَ سُلَيْمَانُ بْنُ صُرَدٍ: لَا تُعَجِّلُوا، إِنِّي قَدْ نَظَرْتُ فِيمَا ذَكَرْتُمْ فَرَأَيْتُ أَنَّ قَتَلَةَ الْحُسَيْنِ هُمْ أَشْرَافُ الْكُوفَةِ وَفُرْسَانُ الْعَرَبِ وَهُمُ الْمُطَالَبُونَ بِدَمِهِ، وَمَتَى عَلِمُوا مَا تُرِيدُونَ كَانُوا أَشَدَّ النَّاسِ عَلَيْكُمْ، وَنَظَرْتُ فِيمَنْ تَبِعَنِي مِنْكُمْ فَعَلِمْتُ أَنَّهُمْ لَوْ خَرَجُوا لَمْ يُدْرِكُوا ثَأْرَهُمْ وَلَمْ يَشْفُوا نُفُوسَهُمْ وَكَانُوا جُزُرًا لِعَدُوِّهِمْ، وَلَكِنْ بُثُّوا دُعَاتَكُمْ وَادْعُوا إِلَى أَمْرِكُمْ. فَفَعَلُوا وَاسْتَجَابَ لَهُمْ نَاسٌ كَثِيرٌ بَعْدَ هَلَاكِ يَزِيدَ. طرد أهل الكوفة عمرو بن حريث ثُمَّ إِنَّ أَهْلَ الْكُوفَةِ أَخْرَجُوا عَمْرَو بْنَ حُرَيْثٍ وَكَانَ ابْنُ زِيَادٍ قَدْ قَتَلَ مِنَ الْخَوَارِجِ ثَلَاثَةَ عَشَرَ أَلْفًا وَحَبَسَ أَرْبَعَةَ آلَافٍ، فَلَمَّا هَلَكَ يَزِيدُ قَامَ خَطِيبًا فَقَالَ: إِنَّ الَّذِي كُنَّا نُقَاتِلُ عَنْ طَاعَتِهِ قَدْ مَاتَ، فَإِنْ أَمَرْتُمُونِي جَبَيْتُ فَيْئَكُمْ، وَقَاتَلْتُ عَدُوَّكُمْ. وَبَعَثَ بِذَلِكَ إِلَى أَهْلِ الْكُوفَةِ مُقَاتِلَ بْنَ مِسْمَعٍ، وَسَعِيدَ [بْنَ قَرْحَا] الْمَازِنِيَّ، فَقَامَ عَمْرُو بْنُ حُرَيْثٍ، وَقَالَ: إِنَّ هَذَيْنِ الرَّجُلَيْنِ قَدْ أَتَيَاكُمْ مِنْ قِبَلِ أَمِيرِكُمْ يَدْعُوانِكُمْ إِلَى أَمْرٍ يَجْمَعُ اللَّهُ بِهِ كَلِمَتَكُمْ فَاسْمَعُوا لَهُمَا، فَقَامَ ابْنُ الْحَارِثِ وَهُوَ يَزِيدُ، فَقَالَ: الْحَمْدُ لِلَّهِ الَّذِي أَرَاحَنَا مِنِ ابْنِ سُمَيَّةَ، فَأَمَرَ بِهِ عَمْرٌو إِلَى السِّجْنِ فَحَالَتْ بَيْنَهُ وَبَيْنَهُ بَكْرٌ، وَصَعِدَ عَمْرٌو الْمِنْبَرَ فَحَصَبُوهُ، فَدَخَلَ دَارَهُ، وَاجْتَمَعَ النَّاسُ فِي الْمَسْجِدِ وَقَالُوا: نُؤَمِّرُ رَجُلًا إِلَى أَنْ يَجْتَمِعَ النَّاسُ عَلَى خَلِيفَةٍ، فَأَجْمَعُوا عَلَى عَمْرِو بْنِ سَعْدِ بْنِ أَبِي وَقَّاصٍ، ثُمَّ أَجْمَعُوا على عَامِرِ بْنِ مَسْعُودِ بْنِ أُمَيَّةَ بْنِ خَلَفٍ الْمُلَقَّبُ دُحْرُوجَةَ، فَبَايَعَ لِعَبْدِ اللَّهِ بْنِ الزُّبَيْرِ، فَهُوَ يَسُدُّ الْأُمُورَ حَتَّى تَأْتِيَ نُوَّابُ ابْنِ الزُّبَيْرِ، فَلَمَّا كَانَ يَوْمَ الْجُمُعَةِ لِثَمَانٍ بَقِينَ مِنْ رَمَضَانَ مِنْ هَذِهِ السَّنَةِ - أَعْنِي سَنَةَ أَرْبَعٍ وَسِتِّينَ - قَدِمَ أَمِيرَانِ إِلَى الْكُوفَةِ مِنْ جِهَةِ ابْنِ الزُّبَيْرِ ; أَحَدُهُمَا عَبْدُ اللَّهِ بْنُ يَزِيدَ الْخَطْمِيُّ عَلَى الْحَرْبِ وَالثَّغْرِ، وَالْآخَرُ إِبْرَاهِيمُ بْنُ مُحَمَّدِ بْنِ طَلْحَةَ بْنِ عُبَيْدِ اللَّهِ التَّيْمِيُّ عَلَى الْخَرَاجِ. قُدُومِ الْمُخْتَارِ الْكُوفَةَ وَقَدْ كَانَ قَدْمُ قَبْلَهُمَا إِلَى الْكُوفَةِ بِجُمُعَةٍ وَاحِدَةٍ لِلنِّصْفِ مِنْ هَذَا الشَّهْرِ الْمُخْتَارِ بْنِ أَبِي عُبَيْدٍ - وَهُوَ الْمُخْتَارُ الثَّقَفِيُّ الْكَذَّابُ - فَوَجَدَ الشِّيعَةَ قَدِ الْتَفَتَ عَلَى سُلَيْمَانَ بْنَ صُرَدٍ، وَعَظَّمُوهُ تَعْظِيمًا زَائِدًا، وَهُمْ مُعِدُّونَ لِلْحَرْبِ، فَلَمَّا اسْتَقَرَّ الْمُخْتَارُ عِنْدَهُمْ، دَعَا فِي الْبَاطِنِ إِلَى إِمَامَةِ مُحَمَّدِ ابْنِ الْحَنَفِيَّةِ، وَلَقَّبَهُ الْمَهْدِيَّ، فَاتَّبَعَهُ كَثِيرٌ مِنَ الشِّيعَةِ، وَفَارَقُوا سُلَيْمَانَ بْنَ صُرَدٍ وَصَارَتِ الشِّيعَةُ فِرْقَتَيْنِ ; الْجُمْهُورُ مِنْهُمْ مَعَ سُلَيْمَانَ يُرِيدُونَ الْخُرُوجَ عَلَى النَّاسِ لِلْأَخْذِ بِثَأْرِ الْحُسَيْنِ، وَفِرْقَةُ أَصْحَابِ الْمُخْتَارِ يُرِيدُونَ الْخُرُوجَ لِلدَّعْوَةِ إِلَى إِمَامَةِ مُحَمَّدِ ابْنِ الْحَنَفِيَّةِ وَذَلِكَ عَنْ غَيْرِ أَمْرِ ابْنِ الْحَنَفِيَّةِ وَرِضَاهُ، وَإِنَّمَا يَتَقَوَّلُونَ عَلَيْهِ لِيُرَوِّجُوا عَلَى النَّاسِ بِهِ، وَلِيَتَوَصَّلُوا إِلَى أَغْرَاضِهِمُ الْفَاسِدَةِ، وَجَاءَتِ الْعَيْنُ الصَّافِيَةُ إِلَى عَبْدِ اللَّهِ بْنِ يَزِيدَ الْخَطْمِيِّ نَائِبِ ابْنِ الزُّبَيْرِ بِمَا تَمَالَأَ عَلَيْهِ فِرْقَتَا الشِّيعَةِ عَلَى اخْتِلَافِهِمَا ; مِنَ الْخُرُوجِ عَلَى النَّاسِ وَالدَّعْوَةِ إِلَى مَا يُرِيدُونَ، وَأَشَارَ مَنْ أَشَارَ عَلَيْهِ بِأَنْ يُبَادِرَ إِلَيْهِمْ، وَيَحْتَاطَ عَلَيْهِمْ، وَيَبْعَثَ الشَّرَطَ وَالْمُقَاتِلَةَ فَيَقْمَعُهُمْ عَمَّا هُمْ مُجْمِعُونَ عَلَيْهِ مِنْ إِرَادَةِ الشَّرِّ وَالْفِتْنَةِ، فَقَامَ خَطِيبًا فِي النَّاسِ، وَذَكَرَ فِي خُطْبَتِهِ مَا بَلَغَهُ عَنْ هَؤُلَاءِ الْقَوْمِ، وَمَا أَجْمَعُوا عَلَيْهِ مِنَ الْأَمْرِ، وَأَنَّ مِنْهُمْ مَنْ يُرِيدُ الْأَخْذَ بِثَأْرِ الْحُسَيْنِ، وَلَقَدْ عَلِمُوا أَنِّي لَسْتُ مِمَّنْ قَتَلَهُ، وَإِنِّي وَاللَّهِ لَمِمَّنْ أُصِيبَ بِقَتْلِهِ، رَحِمَهُ اللَّهُ وَلَعَنَ قَاتِلَهُ، وَإِنِّي لَا أَتَعَرَّضُ لِأَحَدٍ قَبْلَ أَنْ يَبْدَأَنِي بِالشَّرِّ، وَإِنْ كَانَ هَؤُلَاءِ يُرِيدُونَ الْأَخْذَ بِثَأْرِ الْحُسَيْنِ، فَلْيَعْمِدُوا إِلَى عُبَيْدِ اللَّهِ بْنِ زِيَادٍ،. فَإِنَّهُ هُوَ الَّذِي قَتَلَ الْحُسَيْنَ وَخِيَارَ أَهْلِهِ ; فَلْيَأْخُذُوا مِنْهُ بِالثَّأْرِ ; وَلَا يَخْرُجُوا بِسُيُوفِهِمْ عَلَى أَهْلِ بَلَدِهِمْ، فَيَكُونُ فِيهِ حَتْفُهُمْ وَاسْتِئْصَالُهُمْ. فَقَامَ إِبْرَاهِيمُ بْنُ مُحَمَّدِ بْنِ طَلْحَةَ الْأَمِيرُ الْآخَرُ فَقَالَ: أَيُّهَا النَّاسُ، لَا يَغُرَّنَّكُمْ مِنْ أَنْفُسِكُمْ كَلَامُ هَذَا الْمُدَاهِنِ، إِنَّا وَاللَّهِ قَدِ اسْتَيْقَنَّا أَنَّ قَوْمًا يُرِيدُونَ الْخُرُوجَ عَلَيْنَا، وَلَنَأْخُذَنَّ الْوَالِدَ بِالْوَلَدِ وَالْوَلَدَ بِالْوَالِدِ، وَالْحَمِيمَ بِالْحَمِيمِ، وَالْعَرِيفَ بِمَا فِي عِرَافَتِهِ، حَتَّى يَدِينُوا بِالْحَقِّ وَيَذِلُّوا لِلطَّاعَةِ. فَوَثَبَ إِلَيْهِ الْمُسَيَّبُ بْنُ نَجَبَةَ الْفَزَارِيُّ فَقَطَعَ عَلَيْهِ كَلَامَهُ، فَقَالَ: يَابْنَ النَّاكِثِينَ أَتُهَدِّدُنَا بِسَيْفِكَ وَغَشْمِكَ ؟ ! أَنْتَ وَاللَّهِ أَذَلُّ مِنْ ذَلِكَ، إِنَّا لَا نَلُومُكَ عَلَى بُغْضِنَا وَقَدْ قَتَلْنَا أَبَاكَ وَجَدَّكَ، وَإِنَّا لَنَرْجُوَ أَنَّ نُلْحِقَكَ بِهِمَا قَبْلَ أَنْ تَخْرُجَ مِنْ هَذَا الْقَصْرِ. وَسَاعَدَ الْمُسَيَّبَ بْنَ نَجَبَةَ بَعْضَ أَصْحَابِهِ، وَرَدَّ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدِ بْنِ طَلْحَةَ جَمَاعَةٌ مِنَ الْعُمَّالِ، وَجَرَتْ فِتْنَةٌ وَشَرٌّ كَثِيرٌ فِي الْمَسْجِدِ، فَنَزَلَ عَبْدُ اللَّهِ بْنُ يَزِيدَ الْخَطْمِيُّ عَنِ الْمِنْبَرِ، وَحَاوَلُوا أَنْ يُوقِعُوا بَيْنَ الْأَمِيرَيْنِ، فَلَمْ يَتَّفِقْ لَهُمْ ذَلِكَ، ثُمَّ ظَهَرَتِ الشِّيعَةُ أَصْحَابُ سُلَيْمَانَ بْنِ صُرَدٍ بِالسِّلَاحِ، وَأَظْهَرُوا مَا كَانَ فِي أَنْفُسِهِمْ مِنَ الْخُرُوجِ عَلَى النَّاسِ، وَرَكِبُوا مَعَ سُلَيْمَانَ بْنِ صُرَدٍ فَقَصَدُوا نَحْوَ الْجَزِيرَةِ وَأَمَّا الْمُخْتَارُ بْنُ أَبِي عُبَيْدٍ الثَّقَفِيُّ الْكَذَّابُ فَإِنَّهُ قَدْ كَانَ بَغِيضًا إِلَى الشِّيعَةِ مِنْ يَوْمِ طُعِنَ الْحَسَنُ، وَهُوَ ذَاهِبٌ إِلَى الشَّامِ بِأَهْلِ الْعِرَاقِ، فَلَجَأَ إِلَى الْمَدَائِنِ، فَأَشَارَ الْمُخْتَارُ عَلَى عَمِّهِ، وَهُوَ نَائِبُ الْمَدَائِنِ بِأَنْ يَقْبِضَ عَلَى الْحَسَنِ وَيَبْعَثَهُ إِلَى مُعَاوِيَةَ، فَيَتَّخِذُ بِذَلِكَ عِنْدَهُ الْيَدَ الْبَيْضَاءَ، فَامْتَنَعَ عَمُّهُ مِنْ ذَلِكَ، فَأَبْغَضَتْهُ الشِّيعَةُ بِسَبَبِ ذَلِكَ، فَلَمَّا كَانَ مِنْ أَمْرِ مُسْلِمِ بْنِ عَقِيلٍ مَا كَانَ، وَقَتَلَهُ ابْنُ زِيَادٍ، كَانَ الْمُخْتَارُ يَوْمَئِذٍ بِالْكُوفَةِ، فَبَلَغَ ابْنَ زِيَادٍ أَنَّهُ يَقُولُ: لَأَقُومَنَّ بِنَصْرَةِ مُسْلِمٍ، وَلَآخُذُنَّ بِثَأْرِهِ. فَأَحْضَرَهُ بَيْنَ يَدَيْهِ، وَضَرَبَ عَيْنَهُ بِقَضِيبٍ كَانَ بِيَدِهِ فَشَتَرَهَا، وَأَمَرَ بِسِجْنِهِ، فَلَمَّا بَلَغَ أُخْتَهُ سَجْنُهُ بَكَتْ وَجَزِعَتْ عَلَيْهِ، وَكَانَتْ تَحْتَ عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ الْخَطَّابِ، فَكَتَبَ ابْنُ عُمَرَ إِلَى يَزِيدَ بْنِ مُعَاوِيَةَ يَشْفَعُ عِنْدَهُ فِي إِخْرَاجِ الْمُخْتَارِ مِنَ السِّجْنِ، فَبَعَثَ يَزِيدُ إِلَى ابْنِ زِيَادٍ أَنَّ سَاعَةَ وُقُوفِكَ عَلَى هَذَا الْكِتَابِ تُخْرِجُ الْمُخْتَارَ بْنَ أَبِي عُبَيْدٍ مِنَ السِّجْنِ، فَلَمْ يُمْكِنِ ابْنَ زِيَادٍ غَيْرُ ذَلِكَ، فَأَخْرَجَهُ وَقَالَ لَهُ: إِنْ وَجَدْتُكَ بِالْكُوفَةِ بَعْدَ ثَلَاثَةِ أَيَّامٍ ضَرَبْتُ عُنُقَكَ. فَخَرَجَ الْمُخْتَارُ إِلَى الْحِجَازِ وَهُوَ يَقُولُ: وَاللَّهِ لَأَقْطَعَنَّ أَنَامِلَ عُبَيْدِ اللَّهِ بْنِ زِيَادٍ وَلَأَقْتُلَنَّ بِالْحُسَيْنِ بْنِ عَلِيٍّ عَدَدَ مَنْ قُتِلَ عَلَى دَمِ يَحْيَى بْنِ زَكَرِيَّا. فَلَمَّا اسْتَفْحَلَ أَمْرُ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ بِمَكَّةَ بَايَعَهُ الْمُخْتَارُ بْنُ أَبِي عُبَيْدٍ، وَكَانَ مِنْ كِبَارِ الْأُمَرَاءِ عِنْدَهُ، وَلَمَّا حَاصَرَهُ الْحُصَيْنُ بْنُ نُمَيْرٍ وَأَهْلُ الشَّامِ قَاتَلَ الْمُخْتَارُ دُونَهُ أَشَدَّ الْقِتَالِ، فَلَمَّا بَلَغَهُ مَوْتُ يَزِيدَ بْنِ مُعَاوِيَةَ وَاضْطِرَابُ أَهْلِ الْعِرَاقِ، نَقَمَ عَلَى ابْنِ الزُّبَيْرِ فِي بَعْضِ الْأَمْرِ، وَخَرَجَ مِنَ الْحِجَازِ، فَقَصَدَ الْكُوفَةَ فَدَخَلَهَا فِي يَوْمِ جُمُعَةٍ، وَالنَّاسُ يَتَهَيَّئُونَ لِلصَّلَاةِ، فَجَعَلَ لَا يَمُرُّ بِمَلَأٍ مِنَ النَّاسِ إِلَّا سَلَّمَ، وَقَالَ: أَبْشِرُوا بِالنَّصْرِ وَالظَّفَرِ بِالْأَعْدَاءِ. وَدَخَلَ الْمَسْجِدَ فَصَلَّى إِلَى سَارِيَةٍ هُنَالِكَ، حَتَّى أُقِيمَتِ الصَّلَاةُ، ثُمَّ صَلَّى مِنْ بَعْدِ الصَّلَاةِ حَتَّى صُلِّيَتِ الْعَصْرُ، ثُمَّ انْصَرَفَ فَسَلَّمَ عَلَيْهِ النَّاسُ، وَأَقْبَلُوا إِلَيْهِ وَعَلَيْهِ وَعَظَّمُوهُ، وَجَعَلَ يَدْعُو إِلَى إِمَامِهِ الْمَهْدِيِّ مُحَمَّدِ ابْنِ الْحَنَفِيَّةِ، وَيُظْهِرُ الِانْتِصَارَ لِأَهْلِ الْبَيْتِ، وَأَنَّهُ بِصَدَدِ أَنْ يُقِيمَ شِعَارَهُمْ، وَيُظْهِرَ مَنَارَهُمْ، وَيَسْتَوْفِيَ ثَأْرَهُمْ، وَيَقُولَ لِلنَّاسِ الَّذِينَ قَدِ اجْتَمَعُوا عَلَى سُلَيْمَانَ بْنِ صُرَدٍ مِنَ الشِّيعَةِ، وَقَدْ خَشِيَ أَنْ يُبَادِرُوا إِلَى الْخُرُوجِ مَعَ سُلَيْمَانَ، فَجَعَلَ يُخَذِّلُهُمْ وَيَسْتَمِيلُهُمْ إِلَيْهِ، وَيَقُولُ لَهُمْ: إِنِّي قَدْ جِئْتُكُمْ مِنْ قِبَلِ وَلِيِّ الْأَمْرِ، وَمَعْدِنِ الْفَضْلِ، وَوَصِيِّ الْوَصِيِّ، وَالْإِمَامِ الْمَهْدِيِّ، بِأَمْرٍ فِيهِ الشِّفَاءُ، وَكَشْفُ الْغِطَاءِ، وَقَتْلُ الْأَعْدَاءِ، وَتَمَامُ النَّعْمَاءِ، وَأَنَّ سُلَيْمَانَ بْنَ صُرَدٍ يَرْحَمُنَا اللَّهُ وَإِيَّاهُ، إِنَّمَا هُوَ عَشَمَةٌ مِنَ الْعَشَمِ، وَشَنٌّ بَالٍ، لَيْسَ بِذِي تَجْرِبَةٍ لِلْأُمُورِ، وَلَا لَهُ عِلْمٌ بِالْحُرُوبِ، إِنَّمَا يُرِيدُ أَنْ يُخْرِجَكُمْ فَيَقْتُلَ نَفْسَهُ وَيَقْتُلَكُمْ، وَإِنِّي إِنَّمَا أَعْمَلُ عَلَى مَثَلٍ قَدْ مُثِّلَ لِي، وَأَمَرٍ قَدْ بُيِّنَ لِي، فِيهِ عِزُّ وَلِيِّكُمْ، وَقَتْلُ عَدُوِّكُمْ، وَشِفَاءُ صُدُورِكُمْ، فَاسْمَعُوا مِنِّي وَأَطِيعُوا أَمْرِي، ثُمَّ أَبْشِرُوا وَتَبَاشَرُوا، فَإِنِّي لَكُمْ بِكُلِّ مَا تَأْمَلُونَ وَتُحِبُّونَ كَفِيلٌ. فَالْتَفَّ عَلَيْهِ خَلْقٌ كَثِيرٌ مِنَ الشِّيعَةِ، وَلَكِنَّ الْجُمْهُورَ مِنْهُمْ مَعَ سُلَيْمَانَ بْنِ صُرَدٍ، فَلَمَّا خَرَجُوا مَعَ سُلَيْمَانَ إِلَى النُّخَيْلَةِ قَالَ عُمَرُ بْنُ سَعْدِ بْنِ أَبِي وَقَّاصٍ وَشَبَثُ بْنُ رِبْعِيٍّ وَغَيْرِهِمَا لِعَبْدِ اللَّهِ بْنِ يَزِيدَ نَائِبِ الْكُوفَةِ: إِنَّ الْمُخْتَارَ بْنَ أَبِي عُبَيْدٍ أَشَدُّ عَلَيْكَمْ مِنْ سُلَيْمَانَ بْنِ صُرَدٍ. فَبَعَثَ إِلَيْهِ الشُّرَطَ فَأَحَاطُوا بِدَارِهِ، فَأَخَذَهُ فَذَهَبَ بِهِ إِلَى السِّجْنِ مُقَيَّدًا. وَقِيلَ: بِغَيْرِ قَيْدٍ. فَأَقَامَ بِهِ مُدَّةً وَمَرِضَ فِيهِ. قَالَ أَبُو مِخْنَفٍ: فَحَدَّثَنِي يَحْيَى بْنُ أَبِي عِيسَى أَنَّهُ قَالَ: دَخَلْتُ إِلَيْهِ مَعَ حُمَيْدِ بْنِ مُسْلِمٍ الْأَزْدِيِّ نَعُودُهُ وَنَتَعَاهَدُهُ، فَسَمِعْتُهُ يَقُولُ: أَمَا وَرَبِّ الْبِحَارِ، وَالنَّخِيلِ وَالْأَشْجَارِ، وَالْمَهَامِهِ وَالْقِفَارِ، وَالْمَلَائِكَةِ الْأَبْرَارِ، وَالْمُصْطَفَيْنَ الْأَخْيَارِ، لَأَقْتُلَنَّ كُلَّ جَبَّارٍ، بِكُلِّ لَدْنٍ خَطَّارٍ، وَمُهَنَّدٍ بَتَّارٍ، وَجُمُوعٍ مِنَ الْأَنْصَارِ، لَيْسُوا بِمِيلٍ أَغْمَارٍ، وَلَا بِعُزَّلٍ أَشْرَارٍ، حَتَّى إِذَا أَقَمْتُ عَمُودَ الدِّينِ، وَجَبَرْتُ صَدْعَ الْمُسْلِمِينَ، وَشَفَيْتُ غَلِيلَ صُدُورِ الْمُؤْمِنِينَ، وَأَدْرَكْتُ ثَأْرَ أَوْلَادِ النَّبِيِّينَ، لَمْ أَبْكِ عَلَى زَوَالِ الدُّنْيَا، وَلَمْ أَحْفِلْ بِالْمَوْتِ إِذَا دَنَا. قَالَ: وَكَانَ كُلَّمَا أَتَيْنَاهُ وَهُوَ فِي السِّجْنِ يُرَدِّدُ عَلَيْنَا هَذَا الْقَوْلَ حَتَّى خَرَجَ. وَقِيلَ فِي خُرُوجِ الْمُخْتَارِ إِلَى الْكُوفَةِ وَسَبَبِهِ غَيْرُ مَا تَقَدَّمَ، وَهُوَ أَنَّ الْمُخْتَارَ قَالَ لِابْنِ الزُّبَيْرِ وَهُوَ عِنْدَهُ: إِنِّي لَأَعْلَمُ قَوْمًا لَوْ أَنَّ لَهُمْ رَجُلًا لَهُ فِقْهٌ وَعِلْمٌ بِمَا يَأْتِي وَيَذَرُ لَاسْتَخْرَجَ لَكَ مِنْهُمْ جُنْدًا تُقَاتِلُ بِهِمْ أَهْلَ الشَّامِ. قَالَ: مَنْ هُمْ ؟ قَالَ: شِيعَةُ عَلِيٍّ بِالْكُوفَةِ. قَالَ: فَكُنْ أَنْتَ ذَلِكَ الرَّجُلَ. فَبَعَثَهُ إِلَى الْكُوفَةِ، فَنَزَلَ نَاحِيَةً مِنْهَا يَبْكِي عَلَى الْحُسَيْنِ وَيَذْكُرُ مُصَابَهُ حَتَّى لَقُوهُ وَأَحَبُّوهُ فَنَقَلُوهُ إِلَى وَسَطِ الْكُوفَةِ وَأَتَاهُ مِنْهُمْ بَشَرٌ كَثِيرٌ، فَلَمَّا قَوِيَ أَمْرُهُ سَارَ إِلَى ابْنِ مُطِيعٍ.
✧ In this year the Shia in Kufa stirred. They prepared to gather at al-Nukhayla and march against the people of Syria to seek vengeance for the blood of al-Husayn ﷺ, and they corresponded with one another about that. It is said: when al-Husayn was killed and Ibn Ziyad returned from his camp at al-Nukhayla and entered Kufa, the Shia met one another with mutual blame and regret, and they saw that they had erred greatly in inviting al-Husayn and then abandoning his support and failing to answer him until he was killed in their midst. They saw that nothing would wash away their shame and the sin upon them except killing those who killed him or being killed in the attempt. So they gathered in Kufa around five men from the leaders of the Shia: Sulayman b. Surad al-Khuza'i, who had been a Companion; al-Musayyib b. Najaba al-Fazari, who was among the companions of Ali; Abdullah b. Sa'd b. Nufayl al-Azdi; Abdullah b. Wal al-Taymi, of Taym Bakr b. Wa'il; and Rifa'a b. Shaddad al-Bajali. These were among the best of Ali's companions. They met in the house of Sulayman b. Surad al-Khuza'i. Al-Musayyib b. Najaba began, and after praising God he said: "Now then: we have been afflicted with long life and exposure to various trials. We ask our Lord not to make us among those to whom He will say tomorrow: 'Did We not give you long life so that whoever would take heed might take heed?' For the Commander of the Faithful Ali said: 'The life span in which God grants excuse to the son of Adam is sixty years.' There is no man among us who has not reached it. We were fond of praising ourselves, but God found us liars in every station in which we failed the son of the daughter of His Prophet ﷺ. His letters and messengers had reached us before that, and he had given us full excuse. He asked us for help, both initially and repeatedly, openly, but we were stingy with our own selves toward him until he was killed in our midst. We neither helped him with our hands, nor argued for him with our tongues, nor strengthened him with our wealth, nor sought help for him from our clans. What excuse do we have before our Lord and when we meet our Prophet, when the son of his beloved, his offspring and progeny, has been killed among us? No, by God, there is no excuse unless you kill his killer and those who supported him, or you are killed in seeking that. Perhaps then our Lord will be pleased with us. And I, after meeting Him, am not secure from His punishment. O people, appoint over yourselves a man from among you, for you must have a commander to whom you turn and a banner around which you gather." Rifa'a b. Shaddad stood and said: "Now then: God has guided you to the most correct speech, and you have begun with the most rightly guided of matters in calling for jihad against the transgressors and for repentance from the great sin. Your words are heard and accepted. You said: 'Appoint over your affair a man to whom you turn and around whose banner you gather.' We have seen the like of what you have seen. If you yourself are that man, you will be pleasing among us, sincere in our midst, and beloved in our community. But if you and our companions see fit, we will entrust this affair to the elder of the Shia, the Companion of the Messenger of God ﷺ, the man of precedence and standing, Sulayman b. Surad al-Khuza'i, who is praised for his courage and religion and trusted for his sound judgment." Abdullah b. Sa'd spoke in a similar vein, and they both praised al-Musayyib and Sulayman. Al-Musayyib said: "You have done rightly; entrust your affair to Sulayman b. Surad." Sulayman spoke and said after praising God: "Now then: I fear that the end of us in this age, in which livelihood has become difficult, calamity has grown great, and oppression has spread over the people of excellence among this Shia, may not be for the better. We used to stretch out our necks toward the coming of the family of our Prophet ﷺ, promising them help and urging them to come. But when they came, we were slack, incapable, flattering, and waiting, until the son of our Prophet, his progeny, his quintessence, and a piece of his flesh and blood was killed among us. He cried out for help and asked for fairness, but it was not given. The transgressors made him a target for arrows and a shield for lances until they killed him and assaulted him and plundered him. Indeed, arise! Your Lord has become angry with you. Do not return to your wives and children until God is pleased. By God, I do not think He will be pleased unless you fight those who killed him. Indeed, do not fear death, for no one ever feared it but that he was humiliated. Be like the Children of Israel when their Prophet said to them: 'You have wronged yourselves, so repent to your Maker and kill yourselves.' They did so, and they knelt on their knees and stretched out their necks when they knew that nothing would save them from their great sin except killing. How will it be with you if you are called to what they were called to? Sharpen your swords, fix your spearheads, and prepare against them what you can of strength and of tethered horses until you are called and summoned." Khalid b. Sa'd b. Nufayl said: "As for me, by God, if I knew that killing myself would save me from my sin and make my Lord pleased with me, I would do it. I call to witness all who are present that everything I own this morning, apart from my weapons with which I fight my enemy, is a charitable gift to the Muslims, to strengthen them thereby for fighting the transgressors." Abu al-Mu'tamir b. Hanash b. Rabi'a al-Kinani said the like. Sulayman said: "Enough of you. Whoever wishes to contribute anything of this, let him bring it to Abdullah b. Wal al-Taymi. When everything you wish to give has been collected with him, we will equip with it the needy and poor among your partisans." Sulayman b. Surad's letter to Sa'd b. Hudhayfa b. al-Yaman Sulayman b. Surad wrote to Sa'd b. Hudhayfa b. al-Yaman informing him of what they had resolved to do and calling him, along with the Shia with him in al-Mada'in, to support them. Sa'd b. Hudhayfa read the letter to the Shia in al-Mada'in, and they responded to that. They wrote to Sulayman b. Surad informing him that they would move toward him and support him. Sulayman also wrote a letter to al-Muthanna b. Mukharriba al-Abdi in Basra, similar to what he had written to Sa'd b. Hudhayfa. Al-Muthanna replied: "We, the community of the Shia, praise God for what you have resolved, and we shall meet you, God willing, at the time you have set." He wrote at the bottom of the letter: Look clearly, as though I have come to you, marked On a long-necked, hoarse-voiced horse, swift in pace, Long-backed, prominent-jawed, lean-bellied, Pressing hard on the bit, firm in the mouth, With every youth whose heart fear does not fill, A stoker of war's fire, never weary, A trusted brother, who intends God in his striving, Striking with the blade of the sword, not sinful. The first thing they began with after the killing of al-Husayn in the year sixty-one was this: they continued to gather weapons of war and to call people secretly to seek vengeance for the blood of al-Husayn. A few men answered them, and they remained thus until Yazid b. Mu'awiya died in the year sixty-four. When Yazid died, Sulayman's companions came to him and said: "This tyrant has perished and the authority is weak. If you wish, let us fall upon Amr b. Hurayth—he was Ibn Ziyad's deputy over Kufa—then proclaim the demand for the blood of al-Husayn, pursue his killers, and call the people to the family of this house who have been wronged and deprived of their right." Sulayman b. Surad said: "Do not be hasty. I have considered what you mentioned, and I see that the killers of al-Husayn are the nobles of Kufa and the horsemen of the Arabs, and they are the ones who will be sought for his blood. When they learn what you intend, they will be the most severe against you. I have also considered those of you who follow me, and I know that if they go out, they will not achieve their revenge nor soothe their souls; they will be slaughtered by their enemy. Rather, spread your callers and summon to your cause." They did so, and many people responded to them after the death of Yazid. The people of Kufa expel Amr b. Hurayth Then the people of Kufa expelled Amr b. Hurayth. Ibn Ziyad had killed thirteen thousand of the Khawarij and imprisoned four thousand. When Yazid died, Amr stood as an orator and said: "The one for whose obedience we fought is dead. If you command me, I will collect your fay' and fight your enemy." He sent that message to the people of Kufa through Muqatil b. Misma' and Sa'id b. Qarha al-Mazini. Amr b. Hurayth stood and said: "These two men have come to you from your amir, calling you to a matter by which God may unite your word, so listen to them." Ibn al-Harith, who was Yazid, stood and said: "Praise be to God who has rid us of Ibn Sumayya." Amr ordered him to prison, but Bakr intervened between him and that. Amr ascended the pulpit, and they pelted him with pebbles, so he entered his house. The people gathered in the mosque and said: "Let us appoint a man until the people agree on a caliph." They agreed on Amr b. Sa'd b. Abi Waqqas, then they agreed on Amir b. Mas'ud b. Umayya b. Khalaf, nicknamed Duhruja, who pledged allegiance to Abdullah b. al-Zubayr and would manage affairs until Ibn al-Zubayr's deputies arrived. On the Friday when eight days remained of Ramadan in this year—I mean the year sixty-four—two amirs arrived in Kufa from Ibn al-Zubayr's side: one was Abdullah b. Yazid al-Khatmi, over war and the frontier, and the other was Ibrahim b. Muhammad b. Talha b. Ubayd Allah al-Taymi, over the kharaj. The arrival of al-Mukhtar in Kufa Al-Mukhtar b. Abi Ubayd—he is al-Mukhtar al-Thaqafi the liar—had arrived in Kufa one week before them, in the middle of this month. He found the Shia gathered around Sulayman b. Surad, honoring him greatly, and prepared for war. When al-Mukhtar settled among them, he secretly called to the imamate of Muhammad b. al-Hanafiyya, and gave him the title al-Mahdi. Many of the Shia followed him and left Sulayman b. Surad. The Shia became two factions: the majority were with Sulayman, wanting to go out against the people to seek vengeance for al-Husayn, and the faction of al-Mukhtar's followers wanted to go out to call for the imamate of Muhammad b. al-Hanafiyya. That was without the command or consent of Ibn al-Hanafiyya; they only fabricated things about him to deceive the people and to achieve their corrupt aims. Clear intelligence came to Abdullah b. Yazid al-Khatmi, Ibn al-Zubayr's deputy, about what the two Shia factions, despite their differences, had conspired to do: going out against the people and calling to what they wanted. Some advised him to hasten against them, to take precautions, and to send the police and fighting men to suppress them from the evil and strife they were resolved upon. So he stood as an orator among the people and mentioned in his sermon what he had heard about these people and what they had resolved to do. He said that some of them wanted to avenge the blood of al-Husayn, and they knew that he was not one of those who killed him; indeed, by God, he was among those grieved by his killing—may God have mercy on him and curse his killer. He said: "I will not confront anyone before he starts evil against me. If these people want to avenge the blood of al-Husayn, let them go to Ubayd Allah b. Ziyad, for he is the one who killed al-Husayn and the best of his family. Let them take vengeance from him, and not draw their swords against the people of their own city, which would be their ruin and destruction." Then Ibrahim b. Muhammad b. Talha, the other amir, stood and said: "O people, let not the words of this flatterer deceive you about yourselves. By God, we are certain that some people want to rebel against us. We will surely seize the parent for the child, the child for the parent, the close friend for the close friend, and the arif for those under his charge, until they submit to the truth and humble themselves in obedience." Al-Musayyib b. Najaba al-Fazari leapt up and interrupted him, saying: "O son of the oath-breakers! Do you threaten us with your sword and your tyranny? By God, you are lower than that. We do not blame you for hating us, for we killed your father and your grandfather, and we hope to send you after them before you leave this palace." Some of al-Musayyib's companions supported him, and a group of the officials pushed back Ibrahim b. Muhammad b. Talha. Strife and much evil broke out in the mosque. Abdullah b. Yazid al-Khatmi descended from the pulpit, and they tried to cause a rift between the two amirs, but they did not succeed. Then the Shia, the companions of Sulayman b. Surad, appeared openly with weapons, and they showed what was in themselves of rebellion against the people. They mounted with Sulayman b. Surad and headed toward al-Jazira. As for al-Mukhtār b. Abī ʿUbayd al-Thaqafī, the liar, he had been detested by the Shīʿa from the day al-Ḥasan was stabbed while he was going to Syria with the people of Iraq. He took refuge in al-Madāʾin, and al-Mukhtār advised his paternal uncle, who was the governor of al-Madāʾin, to arrest al-Ḥasan and send him to Muʿāwiya, thereby obtaining a white hand with him. His uncle refused that, so the Shīʿa detested him because of that. When the affair of Muslim b. ʿAqīl occurred and Ibn Ziyād killed him, al-Mukhtār was that day in al-Kūfa. Ibn Ziyād learned that he was saying: 'I shall certainly rise to support Muslim and take revenge for him.' He brought him before him and struck his eye with a rod that was in his hand, splitting it, and ordered him imprisoned. When his sister learned of his imprisonment, she wept and grieved for him; she was married to ʿAbd Allāh b. ʿUmar b. al-Khaṭṭāb. Ibn ʿUmar wrote to Yazīd b. Muʿāwiya interceding with him for the release of al-Mukhtār from prison. Yazīd sent to Ibn Ziyād: 'The moment you read this letter, release al-Mukhtār b. Abī ʿUbayd from prison.' Ibn Ziyād could not do otherwise, so he released him and said to him: 'If I find you in al-Kūfa after three days, I will strike your neck.' Al-Mukhtār went out to the Hijaz, saying: 'By God, I will cut off the fingertips of ʿUbayd Allāh b. Ziyād, and I will kill for al-Ḥusayn b. ʿAlī as many as were killed for the blood of Yaḥyā b. Zakarīyā.' When the affair of ʿAbd Allāh b. al-Zubayr in Makkah became formidable, al-Mukhtār b. Abī ʿUbayd gave him allegiance, and he was among his senior commanders. When al-Ḥuṣayn b. Numayr and the people of Syria besieged him, al-Mukhtār fought on his behalf most fiercely. When news reached him of the death of Yazīd b. Muʿāwiya and the turmoil of the people of Iraq, he became resentful toward Ibn al-Zubayr over some matter and left the Hijaz. He headed for al-Kūfa and entered it on a Friday while people were preparing for prayer. He did not pass by any group of people without greeting them and saying: 'Rejoice in victory and triumph over the enemies.' He entered the mosque and prayed at a pillar there until the prayer was established, then after the prayer he prayed until the ʿaṣr prayer was performed, then left. People greeted him, came to him, and honored him. He began calling to his imam, the Mahdī, Muḥammad b. al-Ḥanafiyya, and showing support for the People of the House, and that he was about to establish their banner, make manifest their beacon, and exact their revenge. He said to the people who had gathered around Sulaymān b. Ṣurad of the Shīʿa, fearing that they would hasten to go out with Sulaymān: 'I have come to you from the master of the affair, the source of virtue, the successor of the successor, the imam, the Mahdī, with a matter in which there is healing, the uncovering of the veil, the killing of enemies, and the completion of blessings. Sulaymān b. Ṣurad—may God have mercy on us and him—is but an old man of the old, a worn-out waterskin, with no experience in affairs and no knowledge of wars. He only wants to lead you out so that he kills himself and kills you. I act according to a similitude that has been set forth for me and a matter that has been made clear to me, in which is the glory of your master, the killing of your enemy, and the healing of your breasts. So listen to me and obey my command, then rejoice and give glad tidings to one another, for I am your guarantor of all that you hope for and love.' Many of the Shīʿa gathered around him, but the majority of them were with Sulaymān b. Ṣurad. When they went out with Sulaymān to al-Nukhayla, ʿUmar b. Saʿd b. Abī Waqqāṣ, Shabath b. Ribʿī, and others said to ʿAbd Allāh b. Yazīd, the governor of al-Kūfa: 'Al-Mukhtār b. Abī ʿUbayd is more dangerous to you than Sulaymān b. Ṣurad.' He sent the police to him, and they surrounded his house, seized him, and took him to prison in fetters. It is said: without fetters. He remained there for a period and fell ill in it. Abū Mikhnaf said: Yaḥyā b. Abī ʿĪsā narrated to me that he said: 'I entered upon him with Ḥumayd b. Muslim al-Azdī to visit him and attend to him, and I heard him say: "Indeed, by the Lord of the seas, the palms and the trees, the deserts and the empty lands, the righteous angels, and the chosen best ones, I will kill every tyrant with every quivering spear, with every sharp Indian sword, and with hosts of helpers, who are not insignificant novices nor disarmed wicked ones, until I have set up the pillar of the religion, mended the breach of the Muslims, healed the rancor in the breasts of the believers, and achieved revenge for the children of the prophets. Then I will not weep over the passing of this world, nor will I care for death when it draws near." He said: Whenever we came to him while he was in prison, he repeated this saying to us until he was released.' It is said concerning al-Mukhtār's going to al-Kūfa and its reason, other than what has preceded: al-Mukhtār said to Ibn al-Zubayr while he was with him: 'I know a people who, if they had a man with understanding and knowledge of what to do and what to avoid, he could extract for you from them an army with which you could fight the people of Syria.' He said: 'Who are they?' He said: 'The Shīʿa of ʿAlī in al-Kūfa.' He said: 'Then be that man yourself.' So he sent him to al-Kūfa. He alighted in a district of it, weeping over al-Ḥusayn and mentioning his affliction until they met him and loved him. Then they moved him to the center of al-Kūfa, and many people from among them came to him. When his affair became strong, he marched against Ibn Muṭīʿ.
Tarikh (al-Tabari) 2245No grade recorded
هَدْمِ الْكَعْبَةِ وَبِنَائِهَا فِي أَيَّامِ ابْنِ الزُّبَيْرِ قَالَ أَبُو جَعْفَرِ بْنُ جَرِيرٍ: وَفِي سنة أربع وستين هَدَمَ ابْنُ الزُّبَيْرِ الْكَعْبَةَ وَذَلِكَ لِأَنَّهُ مَالَ جِدَارُهَا مِمَّا رُمِيَتْ بِهِ مِنْ حِجَارَةِ الْمَنْجَنِيقِ، فَهَدَمَ الْجُدْرَانَ حَتَّى وَصَلَ إِلَى أَسَاسِ إِبْرَاهِيمَ، وَكَانَ النَّاسُ يَطُوفُونَ وَيُصَلُّونَ مِنْ وَرَاءِ ذَلِكَ، وَجَعَلَ الْحَجَرَ الْأَسْوَدَ فِي تَابُوتٍ فِي سَرَقَةٍ مِنْ حَرِيرٍ، وَادَّخَرَ مَا كَانَ فِي الْكَعْبَةِ مِنْ حُلِيٍّ وَثِيَابٍ وَطِيبٍ عِنْدَ الْخَزَّانِ، حَتَّى أَعَادَ ابْنُ الزُّبَيْرِ بِنَاءَهَا عَلَى مَا كَانَ رَسُولُ اللَّهِ ﷺ يُرِيدُ أَنْ يَبْنِيَهَا عَلَيْهِ مِنَ الشَّكْلِ. وَقَالَ الْوَاقِدِيُّ: لَمَّا أَرَادَ ابْنُ الزُّبَيْرِ هَدْمَ الْبَيْتِ شَاوَرَ النَّاسَ فِي هَدْمِهَا، فَأَشَارَ عَلَيْهِ جَابِرُ بْنُ عَبْدِ اللَّهِ وَعُبَيْدُ بْنُ عُمَيْرٍ بِذَلِكَ، وَقَالَ ابْنُ عَبَّاسٍ: أَخْشَى أَنْ يَأْتِيَ بَعْدَكَ مَنْ يَهْدِمُهَا، فَلَا تَزَالُ تُهْدَمُ حَتَّى يَتَهَاوَنَ النَّاسُ بِحُرْمَتِهَا، وَلَكِنْ أَرَى أَنْ تُصْلِحَ مَا وَهَى مِنْهَا، وَتَدَعَ بَيْتًا أَسْلَمَ النَّاسُ عَلَيْهِ، وَأَحْجَارًا بُعِثَ رَسُولُ اللَّهِ ﷺ عَلَيْهَا. فَقَالَ ابْنُ الزُّبَيْرِ: لَوِ احْتَرَقَ بَيْتُ أَحَدِكُمْ مَا رَضِيَ حَتَّى يُجَدِّدَهُ، فَكَيْفَ بِبَيْتِ رَبِّكُمْ ؟ ! ثُمَّ إِنَّ ابْنَ الزُّبَيْرِ اسْتَخَارَ اللَّهَ ثَلَاثَةَ أَيَّامٍ، ثُمَّ غَدَا فِي الْيَوْمِ الرَّابِعِ، فَبَدَأَ يَنْقُضُ الرُّكْنَ إِلَى الْأَسَاسِ، فَلَمَّا وَصَلُوا إِلَى الْأَسَاسِ وَجَدُوا أَصْلًا بِالْحَجَرِ مُشَبَّكًا كَأَصَابِعِ الْيَدَيْنِ، فَدَعَا ابْنُ الزُّبَيْرِ خَمْسِينَ رَجُلًا وَأَشْهَدَهُمْ عَلَى ذَلِكَ، ثُمَّ بَنَى الْبَيْتَ وَأَدْخَلَ الْحَجَرَ فِيهِ، وَجَعَلَ لِلْكَعْبةِ بَابَيْنِ مَوْضُوعَيْنِ بِالْأَرْضِ ; بَابٌ يُدْخَلُ مِنْهُ وَبَابٌ يُخْرَجُ مِنْهُ، وَوَضَعَ الْحَجَرَ الْأَسْوَدَ بِيَدِهِ، وَشَدَّهُ بِفِضَّةٍ ; لِأَنَّهُ كَانَ قَدْ تَصَدَّعَ، وَجَعَلَ طُولَ الْكَعْبَةِ سَبْعَةً وَعِشْرِينَ ذِرَاعًا، وَكَانَ طُولُهَا سَبْعَةَ عَشَرَ ذِرَاعًا فَاسْتَقْصَرَهُ، وَزَادَ فِي وُسْعِ الْكَعْبَةِ عَشَرَةَ أَذْرُعٍ، وَلَطَّخَ جُدْرَانَهَا بِالْمِسْكِ، وَسَتَرَهَا بِالدِّيبَاجِ، ثُمَّ اعْتَمَرَ مِنْ مَسَاجِدِ عَائِشَةَ، وَطَافَ بِالْبَيْتِ، وَصَلَّى وَسَعَى، وَأَزَالَ مَا كَانَ حَوْلَ الْبَيْتِ وَفِي الْمَسْجِدِ مِنَ الْحِجَارَةِ وَالزُّبَالَةِ، وَمَا كَانَ حَوْلَهَا مِنَ الدِّمَاءِ، وَكَانَتِ الْكَعْبَةُ قَدْ وَهَتْ مِنْ أَعْلَاهَا إِلَى أَسْفَلِهَا مِنْ حِجَارَةِ الْمَنْجَنِيقِ، وَاسْوَدَّ الرُّكْنُ، وَانْصَدَعَ الْحَجَرُ الْأَسْوَدُ مِنَ النَّارِ الَّتِي كَانَتْ حَوْلَ الْكَعْبَةِ. سبب تجديد عبد الله بن الزبير للكعبة وَكَانَ سَبَبُ تَجْدِيدِ ابْنِ الزُّبَيْرِ لَهَا مَا ثَبَتَ فِي " الصَّحِيحَيْنِ " وَغَيْرِهِمَا مِنَ الْمَسَانِيدِ وَالسُّنَنِ، مِنْ طُرُقٍ، عَنْ عَائِشَةَ أُمِّ الْمُؤْمِنِينَ، أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: " لَوْلَا حِدْثَانُ قَوْمِكِ بِكُفْرٍ لَنَقَضْتُ الْكَعْبَةَ وَلَأَدْخَلْتُ فِيهَا الْحَجَرَ، فَإِنَّ قَوْمَكِ قَصَّرَتْ بِهِمُ النَّفَقَةُ، وَلَجَعَلْتُ لَهَا بَابًا شَرْقِيًّا وَبَابًا غَرْبِيًّا، يَدْخُلُ النَّاسُ مِنْ أَحَدِهِمَا وَيَخْرُجُونَ مِنَ الْآخَرِ، وَلَأَلْصَقْتُ بَابَهَا بِالْأَرْضِ، فَإِنَّ قَوْمَكِ رَفَعُوا بَابَهَا لِيُدْخِلُوا مَنْ شَاءُوا وَيَمْنَعُوا مَنْ شَاءُوا ". فَبَنَاهَا ابْنُ الزُّبَيْرِ عَلَى ذَلِكَ كَمَا أَخْبَرَتْهُ بِهِ خَالَتُهُ عَائِشَةُ أُمُّ الْمُؤْمِنِينَ، عَنْ رَسُولِ اللَّهِ ﷺ، فَجَزَاهُ اللَّهُ خَيْرًا. ثُمَّ لَمَّا غَلَبَهُ الْحَجَّاجُ بْنُ يُوسُفَ فِي سَنَةِ ثَلَاثٍ وَسَبْعِينَ، وَقَتَلَهُ وَصَلَبَهُ هَدَمَ الْحَائِطَ الشَّمَالِيَّ وَأَخْرَجَ الْحَجَرَ كَمَا كَانَ أَوَّلًا، وَأَدْخَلَ الْحِجَارَةَ الَّتِي هَدَمَهَا إِلَى جَوْفِ الْكَعْبَةِ فَرَضَّهَا فِيهَا، فَارْتَفَعَ الْبَابُ، وَسَدَّ الْغَرْبِيَّ، وَتِلْكَ آثَارُهُ إِلَى الْآنَ، وَذَلِكَ بِأَمْرِ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ لَهُ فِي ذَلِكَ، وَلَمْ يَكُنْ بَلَغَهُ الْحَدِيثُ، فَلَمَّا بَلَغَهُ الْحَدِيثُ بَعْدَ ذَلِكَ قَالَ: وَدِدْنَا أَنَّا تَرَكْنَاهُ وَمَا تَوَلَّى مِنْ ذَلِكَ. وَقَدْ هَمَّ الْمَهْدِيُّ بْنُ الْمَنْصُورِ الْعَبَّاسِيُّ أَنْ يُعِيدَهَا عَلَى مَا بَنَاهَا ابْنُ الزُّبَيْرِ، وَاسْتَشَارَ الْإِمَامَ مَالِكَ بْنَ أَنَسٍ فِي ذَلِكَ، فَقَالَ: إِنِّي أَكْرَهُ أَنْ يَتَّخِذَهَا الْمُلُوكُ مَلْعَبَةً. يَعْنِي يَتَلَاعَبُونَ فِي بِنَائِهَا بِحَسْبِ آرَائِهِمْ، فَهَذَا يَرَى رَأْيَ ابْنِ الزُّبَيْرِ، وَهَذَا يَرَى رَأْيَ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ. وَاللَّهُ سُبْحَانَهُ وَتَعَالَى أَعْلَمُ. وَقِيلَ: كَانَتْ عِمَارَتُهَا سَنَةَ خمس وَسِتِّينَ. وَيُمْكِنُ أَنْ يَكُونَ النَّقْضُ فِي سِنَةٍ وَالْبِنَاءُ فِي السَّنَةِ الْأُخْرَى.
✧ The demolition of the Kaʿbah and its rebuilding in the days of Ibn al-Zubayr Abū Jaʿfar b. Jarīr said: In the year sixty-four Ibn al-Zubayr demolished the Kaʿbah, because its wall had tilted from the stones hurled at it by the mangonel. He demolished the walls until he reached the foundation of Ibrāhīm, and people were circumambulating and praying behind that. He placed the Black Stone in a chest within a silk covering, and he stored what was in the Kaʿbah of ornaments, garments, and perfume with the keeper, until Ibn al-Zubayr rebuilt it upon the form that the Messenger of God ﷺ had intended to build it. Al-Wāqidī said: When Ibn al-Zubayr wanted to demolish the House, he consulted the people about demolishing it. Jābir b. ʿAbd Allāh and ʿUbayd b. ʿUmayr advised him to do that, while Ibn ʿAbbās said: I fear that after you someone will come who demolishes it, and it will not cease to be demolished until people treat its sanctity lightly. But I think you should repair what is damaged in it and leave a house upon which the people have become Muslims and stones upon which the Messenger of God ﷺ was sent. Ibn al-Zubayr said: If the house of one of you were burned, he would not be content until he renewed it; so how about the house of your Lord?! Then Ibn al-Zubayr sought the choice from God for three days, then went forth on the fourth day. He began dismantling the corner down to the foundation. When they reached the foundation, they found an origin with the stone interlocking like the fingers of two hands. Ibn al-Zubayr summoned fifty men and made them witnesses to that. Then he built the House and incorporated the stone into it. He made for the Kaʿbah two doors set at ground level: a door by which one enters and a door by which one exits. He placed the Black Stone with his own hand and bound it with silver, because it had cracked. He made the height of the Kaʿbah twenty-seven cubits, whereas its height had been seventeen cubits, which he deemed too short. He increased the breadth of the Kaʿbah by ten cubits. He smeared its walls with musk and veiled it with silk brocade. Then he performed ʿumrah from the mosques of ʿĀʾishah, circumambulated the House, prayed and performed saʿy. He removed the stones and rubbish that were around the House and in the mosque, and the blood that was around it. The Kaʿbah had been cracked from top to bottom by the stones of the mangonel, the corner had blackened, and the Black Stone had split from the fire that was around the Kaʿbah. The reason for ʿAbd Allāh b. al-Zubayr's renewal of the Kaʿbah: The reason for Ibn al-Zubayr's renewal of it is what is established in the two Ṣaḥīḥs and elsewhere in the musnads and sunan, through multiple routes, from ʿĀʾishah, the Mother of the Believers, that the Messenger of God ﷺ said: "Were it not that your people have only recently left unbelief, I would demolish the Kaʿbah and incorporate the stone into it, for your people fell short in expenditure; and I would make for it an eastern door and a western door, the people entering from one of them and exiting from the other; and I would attach its door to the ground, for your people raised its door in order to admit whom they wished and prevent whom they wished." So Ibn al-Zubayr built it upon that, as his maternal aunt ʿĀʾishah, the Mother of the Believers, informed him from the Messenger of God ﷺ, may God reward him well. Then when al-Ḥajjāj b. Yūsuf overcame him in the year seventy-three, killed him and crucified him, he demolished the northern wall and took out the stone as it had been at first. He put the stones that he demolished into the interior of the Kaʿbah and crushed them within it. He raised the door and closed the western one. Those are its traces to this day. That was by the command of ʿAbd al-Malik b. Marwān to him in that matter, for the ḥadīth had not reached him. When the ḥadīth reached him afterwards, he said: We wish we had left him alone and not undertaken that. Al-Mahdī b. al-Manṣūr al-ʿAbbāsī was minded to restore it to what Ibn al-Zubayr had built, and he consulted the imām Mālik b. Anas about that. He said: I dislike that kings should make it a playground—meaning that they toy with its construction according to their opinions; one follows the view of Ibn al-Zubayr, another the view of ʿAbd al-Malik b. Marwān. And God, glorified and exalted be He, knows best. It was also said: Its construction was in the year sixty-five. It is possible that the demolition was in one year and the building in the next.
Tarikh (al-Tabari) 2246No grade recorded
قَالَ ابْنُ جَرِيرٍ: وَحَجَّ بِالنَّاسِ فِي هَذِهِ السَّنَةِ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ وَكَانَ عَامِلَهُ عَلَى الْمَدِينَةِ أَخُوهُ عُبَيْدَةُ، وَعَلَى الْكُوفَةِ عَبْدُ اللَّهِ بْنُ يَزِيدَ الْخَطْمِيُّ، وَعَلَى قَضَائِهَا سَعِيدُ بْنُ نِمْرَانَ، وَامْتَنَعَ شُرَيْحٌ أَنْ يَحْكُمَ فِي زَمَانِ الْفِتْنَةِ، وَعَلَى الْبَصْرَةٍ عُمَرُ بْنُ عُبَيْدِ اللَّهِ بْنِ مَعْمَرٍ التَّيْمِيُّ وَعَلَى قَضَائِهَا هِشَامُ بْنُ هُبَيْرَةَ، وَعَلَى خُرَاسَانَ عَبْدُ اللَّهِ بْنُ خَازِمٍ.
✧ Ibn Jarir said: In this year, ʿAbd Allāh b. al-Zubayr led the people in the Hajj. His governor over Madinah was his brother ʿUbaydah, over Kufah was ʿAbd Allāh b. Yazīd al-Khaṭmī, and over its judiciary was Saʿīd b. Nimrān. Shurayḥ refrained from judging during the time of the fitnah. Over Basra was ʿUmar b. ʿUbayd Allāh b. Maʿmar al-Taymī, over its judiciary was Hishām b. Hubayrah, and over Khurasan was ʿAbd Allāh b. Khāzim.
Tarikh (al-Tabari) 2247No grade recorded
ذِكْرُ مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ عَبْدُ اللَّهِ بْنُ سَوَّارِ بْنِ هَمَّامٍ الْعَبْدِيُّ عَبْدُ اللَّهِ بْنُ سَوَّارِ بْنِ هَمَّامٍ الْعَبْدِيُّ: وَكَانَ شَرِيفًا جَوَادًا، وَوَلَّاهُ مُعَاوِيَةُ السِّنْدَ. فعَنِ الْهَيْثَمِ بْنِ عَدِيٍّ، عَنْ رِجَالِهِ، قَالُوا: وَفَدَ عَلَى عَبْدِ اللَّهِ بْنِ سَوَّارِ بْنِ هَمَّامٍ الْعَبْدِيُّ رَجُلٌ مِنْ أَهْلِ الْبَصْرَةِ وَهُوَ عَامِلُ مُعَاوِيَةَ عَلَى السِّنْدِ، فَانْتَظَرَ إِذْنَهُ ثَلَاثًا ثُمَّ دَخَلَ عَلَيْهِ فَأَنْكَرَهُ، فَقَالَ: مَنِ الرَّجُلُ؟ قَالَ: مِنْ أَهْلِ الْبَصْرَةِ مِنْ بَنِي تَمِيمِ مِنْ بَنِي سَعْدٍ، قَالَ: وَمَا وَرَاءَكَ؟ قَالَ: حُرْمَةٌ قُمْتَ بِهَا، قَالَ: وَمَا هِيَ؟ قَالَ: كُنْتَ تَمُرُّ بِمَجْلِسِ بَنِي سُورٍ فَتُسَلِّمُ فَأَرُدُّ عَلَيْكَ أَتَمَّ مِنْ سَلَامِكَ بِأَجْهَرَ مِنْ كَلَامِكَ، وَأَتْبَعُكَ بِدُعَائِي مِنْ بَيْنِ رِجَالِ قَوْمِي، قَالَ: حُرْمَةٌ وَاللَّهِ. وَكَانَ عَبْدُ اللَّهِ بْنُ سَوَّارٍ شَرِيفًا جَوَادًا، فَقَالَ: مَا حَاجَتُكَ؟ قَالَ: أَمَلِي، قَالَ: وَمَا أَمَلُكَ؟ قَالَ: مَا أَسْتَغْنِي بِهِ عَنْ غَيْرِكَ إِنْ عِشْتُ، وَتَنْمُو بِهِ عَقِبِي إِنْ مُتُّ. فَأَمَرَ لَهُ بِثَلَاثِينَ أَلْفًا، وَكَسَاهُ وَقَالَ: هِيَ لَكَ عِنْدِي فِي كُلِّ سَنَةٍ إِنْ أَبْقَانِي لَكَ الدَّهْرُ. الْمِسْوَرُ بْنُ مَخْرَمَةَ الْمِسْوَرُ بْنُ مَخْرَمَةَ بْنِ نَوْفَلِ بْنِ أُهَيْبِ بْنِ عَبْدِ مَنَافِ بْنِ زُهْرَةَ، أَبُو عَبْدِ الرَّحْمَنِ. أُمُّهُ عَاتِكَةُ بِنْتُ عَوْفٍ، أُخْتُ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ مِنَ الْمُهَاجِرَاتِ الْمُبَايِعَاتِ، قُبِضَ رَسُولُ اللَّهِ ﷺ وَالْمِسْوَرُ ابْنُ ثَمَانِ سِنِينَ، وَرَوَى عَنْ رَسُولِ اللَّهِ ﷺ، وَكَانَ يُلَازِمُ عُمَرَ بْنَ الْخَطَّابِ وَيَحْفَظُ عَنْهُ، وَكَانَ مِنْ أَهْلِ الْفَضْلِ وَالدِّينِ، وَلَمْ يَزَلْ مَعَ خَالِهِ عَبْدِ الرَّحْمَنِ مُقْبِلًا وَمُدْبِرًا فِي أَمْرِ الشُّورَى، ثُمَّ انْحَازَ إِلَى مَكَّةَ حِينَ تُوُفِّيَ مُعَاوِيَةُ، وَكَرِهَ بَيْعَةَ يَزِيدَ، فَلَمْ يَزَلْ هُنَالِكَ حَتَّى قَدِمَ الْحُصَيْنُ بْنُ نُمَيْرٍ وَحَضَرَ حِصَارَ ابْنِ الزُّبَيْرِ. فعن إِبْرَاهِيمُ بْنُ حَمْزَةَ، قَالَ: أُتِيَ عُمَرُ بْنُ الْخَطَّابِ ؓ بِبُرُودٍ مِنَ الْيَمَنِ فَقَسَمَهَا بَيْنَ الْمُهَاجِرِينَ وَالْأَنْصَارِ، وَكَانَ فِيهَا بُرْدٌ فَائِقٌ، فَقَالَ: إِنْ أَعْطَيْتُهُ أَحَدًا مِنْهُمْ غَضِبَ أَصْحَابُهُ وَرَأَوْا أَنِّي فَضَّلْتُهُ عَلَيْهِمْ، فَدُلُّونِي عَلَى فَتًى مِنْ قُرَيْشٍ نَشَأَ نَشْأَةً حَسَنَةً أُعْطِهِ إِيَّاهُ، فَأَسْمُوا الْمِسْوَرَ بْنَ مَخْرَمَةَ، فَدَفَعَهُ إِلَيْهِ، فَنَظَرَ إِلَيْهِ سَعْدُ بْنُ أَبِي وَقَّاصٍ عَلَى الْمِسْوَرِ، فَقَالَ: مَا هَذَا؟ قَالَ: كَسَانِيهِ أَمِيرُ الْمُؤْمِنِينَ، فَجَاءَ سَعْدٌ إِلَى عُمَرَ فَقَالَ: تَكْسُونِي هَذَا الْبُرْدَ وَتَكْسُو ابْنَ أَخِي أَفْضَلَ مِنْهُ؟ فَقَالَ: يَا أَبَا إِسْحَاقَ، إِنِّي كَرِهْتُ أَنْ أُعْطِيَهُ أَحَدًا مِنْكُمْ فَيَغْضَبَ أَصْحَابُهُ فَأَعْطَيْتُهُ فَتًى نَشَأَ نَشْأَةً حَسَنَةً حَتَّى لَا يُتَوَهَّمَ فِيهِ أَنِّي أُفَضِّلُهُ عَلَيْكُمْ، فَقَالَ سَعْدٌ: فَإِنِّي قَدْ حَلَفْتُ لَأَضْرِبَنَّ بِالْبُرْدِ الَّذِي أَعْطَيْتَنِي رَأْسَكَ، فَخَضَعَ لَهُ عُمَرُ رَأْسَهُ وَقَالَ: عِنْدَكَ يَا أَبَا إِسْحَاقَ فَارْفُقِ الشَّيْخَ بِالشَّيْخِ، فَضَرَبَ رَأْسَهُ بِالْبُرْدِ. وعَنْ أُمِّ بَكْرٍ بِنْتِ الْمِسْوَرِ: أَنَّ الْمِسْوَرَ كَانَ لَا يَشْرَبُ مِنَ الْمَاءِ الَّذِي يُوضَعُ فِي الْمَسْجِدِ وَيَكْرَهُهُ، وَيَرَى أَنَّهُ صَدَقَةٌ، وَأَنَّهُ احْتَكَرَ طَعَامًا فَرَأَى سَحَابًا مِنْ سَحَابِ الْخَرِيفِ فَكَرِهَهُ، فَلَمَّا أَصْبَحَ أَتَى السُّوقَ فَقَالَ: مَنْ جَاءَنِي وَلَّيْتُهُ، فَبَلَغَ ذَلِكَ عُمَرَ بْنَ الْخَطَّابِ، فَأَتَاهُ بِالسُّوقِ فَقَالَ: أَجُنِنْتَ يَا مِسْوَرُ؟ قَالَ: لَا وَاللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ، وَلَكِنِّي رَأَيْتُ سَحَابًا مِنْ سَحَابِ الْخَرِيفِ فَكَرِهْتُهُ، فَكَرِهْتُ مَا يَنْفَعُ الْمُسْلِمِينَ، فَكَرِهْتُ أَنْ أَرْبَحَ فِيهِ، وَأَرَدْتُ أَلَّا أَرْبَحَ فِيهِ، فَقَالَ عُمَرُ: جَزَاكَ اللَّهُ خَيْرًا. قَالَ ابْنُ سَعْدٍ: وعَنِ أُمِّ بَكْرٍ بِنْتِ الْمِسْوَرِ، عَنْ أَبِيهَا: أَنَّهُ كَانَ يَصُومُ الدَّهْرَ، وَأَنَّهُ أَصَابَهُ حَجَرٌ مِنَ الْمَنْجَنِيقِ، ضَرَبَ الْبَيْتَ فَانْفَلَقَ مِنْهُ فِلْقَةٌ فَأَصَابَتْ جِدَارَ الْمِسْوَرِ وَهُوَ قَائِمٌ يُصَلِّي، فَمَرِضَ مِنْهَا أَيَّامًا ثُمَّ هَلَكَ فِي الْيَوْمِ الَّذِي جَاءَ فِيهِ نَعْيُ يَزِيدَ بْنِ مُعَاوِيَةَ بِمَكَّةَ، وَابْنُ الزُّبَيْرِ يَوْمَئِذٍ لَا يَتَسَمَّى بِالْخِلَافَةِ، وَالْأَمْرِ شُورَى، وَهُوَ ابْنُ اثْنَتَيْنِ وَسِتِّينَ سَنَةً. يَزِيدُ بْنُ الْأَسْوَدِ الْجُرَشِيُّ يَزِيدُ بْنُ الْأَسْوَدِ الْجُرَشِيُّ: كَانَ عَبْدًا صَالِحًا، وَكَانَ الْقَطْرُ قَدِ احْتَبَسَ فِي زَمَنِ مُعَاوِيَةَ، فَصَعِدَ الْمِنْبَرَ وَدَعَاهُ فَصَعِدَ إِلَيْهِ، فَقَالَ مُعَاوِيَةُ: اللَّهُمَّ إِنَّا نَسْتَشْفِعُ إِلَيْكَ الْيَوْمَ بِخَيْرِنَا وَأَفْضَلِنَا، اللَّهُمَّ إِنَّا نَسْتَشْفِعُ إِلَيْكَ بِيَزِيدَ بْنِ الْأَسْوَدِ، فَسُقِيَ النَّاسُ، ثُمَّ جَرَى لَهُ مِثْلُ هَذَا مَعَ الضَّحَّاكِ بْنِ قَيْسٍ. وعَنِ ابْنِ أَبِي جَمِيلَةَ، قَالَ: أَصَابَ النَّاسَ قَحْطٌ بِدِمَشْقَ، وَعَلَى النَّاسِ الضَّحَّاكُ بْنُ قَيْسٍ الْفِهْرِيُّ، فَخَرَجَ بِالنَّاسِ يَسْتَسْقِي، فَقَالَ: أَيْنَ يَزِيدُ بْنُ الْأَسْوَدِ الْجُرَشِيُّ، فَلَمْ يُجِبْهُ أَحَدٌ مِرَارًا، فَقَالَ: عَزَمْتُ عَلَيْهِ أَنْ يَسْمَعَ كَلَامِي إِلَّا قَامَ، فَقَامَ فَرَفَعَ يَدَيْهِ فَقَالَ: اللَّهُمَّ يَا رَبِّ إِنَّ عِبَادَكَ تَقَرَّبُوا إِلَيْكَ فَأَسْقِهِمْ، فَانْصَرَفَ النَّاسُ وَهُمْ يَخُوضُونَ الْمَاءَ، فَقَالَ: اللَّهُمَّ إِنَّهُ قَدْ شَهَرَنِي فَأَرِحْنِي مِنْهُ، فَمَا أَتَتْ عَلَيْهِ جُمُعَةٌ حَتَّى قُتِلَ الضَّحَّاكُ. الضحاك بن قيس الضَّحَّاكُ بْنُ قَيْسِ بْنِ خَالِدٍ الْأَكْبَرِ بْنِ وَهْبِ بْنِ ثَعْلَبَةَ بْنِ وَائِلَةَ بْنِ عَمْرِو بْنِ شَيْبَانَ بْنِ مُحَارِبِ بْنِ فِهْرِ بْنِ مَالِكٍ، أَبُو أُنَيْسٍ الْفِهْرِيُّ، أَحَدَ الصَّحَابَةِ عَلَى الصَّحِيحِ، وَقَدْ سَمِعَ مِنَ النَّبِيِّ ﷺ، وَرَوَى عَنْهُ أَحَادِيثَ عِدَّةً، وَرَوَى عَنْهُ جَمَاعَةٌ مِنَ التَّابِعَيْنِ، وَهُوَ أَخُو فَاطِمَةَ بِنْتِ قَيْسٍ وَكَانَتْ أَكْبَرُ مِنْهُ بِعَشْرِ سِنِينَ، وَكَانَ أَبُو عُبَيْدَةَ بْنُ الْجَرَّاحِ عَمَّهُ. حَكَاهُ ابْنُ أَبِي حَاتِمٍ. وَزَعَمَ بَعْضُهُمْ أَنَّهُ لَا صُحْبَةَ لَهُ، وَقَالَ الْوَاقِدِيُّ: أَدْرَكَ النَّبِيَّ ﷺ وَسَمِعَ مِنْهُ قَبْلَ الْبُلُوغِ. وَفِي رِوَايَةٍ عَنِ الْوَاقِدِيِّ أَنَّهُ قَالَ: وُلِدَ الضَّحَّاكُ قَبْلَ وَفَاةِ النَّبِيِّ ﷺ بِسَنَتَيْنِ. وَقَدْ شَهِدَ فَتْحَ دِمَشْقَ وَسَكَنَهَا وَلَهُ بِهَا دَارٌ عِنْدَ حَجَرِ الذَّهَبِ، مِمَّا يَلِي نَهْرَ بَرَدَى، وَكَانَ عَلَى أَهْلِ دِمَشْقَ يَوْمَ صِفِّينَ مَعَ مُعَاوِيَةَ. وَلَمَّا أَخَذَ مُعَاوِيَةُ الْكُوفَةَ اسْتَنَابَهُ بِهَا فِي سَنَةِ أَرْبَعٍ وَخَمْسِينَ. وَقَدْ رَوَى الْبُخَارِيُّ فِي " التَّارِيخِ " أَنَّ الضَّحَّاكَ قَرَأَ سُورَةَ " ص " فِي الصَّلَاةِ بِالنَّاسِ بِالْكُوفَةِ، فَسَجَدَ فِيهَا فَلَمْ يُتَابِعْهُ عَلْقَمَةُ وَأَصْحَابُ ابْنِ مَسْعُودٍ فِي السُّجُودِ. ثُمَّ اسْتَنَابَهُ مُعَاوِيَةُ عِنْدَهُ عَلَى دِمَشْقَ، فَلَمْ يَزَلْ عِنْدَهُ حَتَّى مَاتَ مُعَاوِيَةُ، وَتَوَلَّى ابْنُهُ يَزِيدُ، ثُمَّ ابْنُ ابْنِهِ مُعَاوِيَةُ بْنُ يَزِيدَ ثُمَّ صَارَ أَمْرُهُ إِلَى مَا ذَكَرْنَا. وَقَدْ قَالَ الْإِمَامُ أَحْمَدُ بسنده عَنِ الْحَسَنِ، أَنَّ الضَّحَّاكَ بْنَ قَيْسٍ كَتَبَ إِلَى قَيْسِ بْنِ الْهَيْثَمِ حِينَ مَاتَ يَزِيدُ بْنُ مُعَاوِيَةَ: سَلَامٌ عَلَيْكَ، أَمَّا بَعْدُ، فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: " إِنَّ بَيْنَ يَدَيِ السَّاعَةِ فِتَنًا كَقِطَعِ اللَّيْلِ الْمُظْلِمِ، فِتَنًا كَقِطَعِ الدُّخَانِ، يَمُوتُ فِيهَا قَلْبُ الرَّجُلِ كَمَا يَمُوتُ بَدَنُهُ، يُصْبِحُ الرَّجُلُ مُؤْمِنًا وَيُمْسِي كَافِرًا، وَيُمْسِي مُؤْمِنًا وَيُصْبِحُ كَافِرًا، يَبِيعُ أَقْوَامٌ خَلَاقَهُمْ وَدِينَهُمْ بِعَرَضٍ مِنَ الدُّنْيَا قَلِيلٍ ". وَإِنَّ يَزِيدَ بْنَ مُعَاوِيَةَ قَدْ مَاتَ، وَأَنْتُمْ إِخْوَانُنَا وَأَشِقَّاؤُنَا فَلَا تَسْبِقُونَا حَتَّى نَخْتَارَ لِأَنْفُسِنَا. وَقَدْ رَوَى الْحَافِظُ ابْنُ عَسَاكِرَ بسنده عَنْ حَمَّادِ بْنِ زَيْدٍ قَالَ: دَخَلَ الضَّحَّاكُ بْنُ قَيْسٍ عَلَى مُعَاوِيَةَ فَقَالَ مُعَاوِيَةُ: تَطَاوَلَتْ لِلضَّحَّاكِ حَتَّى رَدَدْتُهُ إِلَى حَسَبٍ فِي قَوْمِهِ مُتَقَاصِرِ فَقَالَ الضَّحَّاكُ: قَدْ عَلِمَ قَوْمُنَا أَنَّنَا أَحْلَاسُ الْخَيْلِ. فَقَالَ: صَدَقْتَ، أَنْتُمْ أَحْلَاسُهَا وَنَحْنُ فُرْسَانُهَا. يُرِيدُ: أَنْتُمْ رَاضَةٌ وَسَاسَةٌ، وَنَحْنُ الْفُرْسَانُ. وَأَرَى أَصْلَهُ مِنَ الْحِلْسِ، وَهُوَ كِسَاءٌ يَكُونُ تَحْتَ الْبَرْدَعَةِ، أَيْ يَلْزَمُ ظُهُورَهَا، كَمَا يَلْزَمُ الْحِلْسُ ظَهْرَ الْبَعِيرِ. وَرَوَى أَيْضًا أَنَّ مُؤَذِّنَ دِمَشْقَ قَالَ لِلضَّحَّاكِ بْنِ قَيْسٍ: وَاللَّهِ أَيُّهَا الْأَمِيرُ إِنِّي لَأُحِبُّكَ فِي اللَّهِ. فَقَالَ لَهُ الضَّحَّاكُ: وَلَكِنِّي وَاللَّهِ أُبْغِضُكَ فِي اللَّهِ. قَالَ: وَلِمَ ؟ أَصْلَحَكَ اللَّهُ. قَالَ: لِأَنَّكَ تَتَرَاءَى فِي أَذَانِكَ، وَتَأْخُذُ أَجْرًا عَلَى تَعْلِيمِكَ. قُتِلَ الضَّحَّاكُ، رَحِمَهُ اللَّهُ، يَوْمَ مَرْجِ رَاهِطٍ، وَذَلِكَ لِلنِّصْفِ مِنْ ذِي الْحِجَّةِ، سَنَةَ أَرْبَعٍ وَسِتِّينَ. النعمان بن بشير وَفِيهَا قُتِلَ النُّعْمَانُ بْنُ بَشِيرِ بْنِ سَعْدٍ الْأَنْصَارِيُّ وَأُمُّهُ عَمْرَةُ بِنْتُ رَوَاحَةَ، وَكَانَ أَوَّلَ مَوْلُودٍ وُلِدَ بِالْمَدِينَةِ بَعْدَ الْهِجْرَةِ لِلْأَنْصَارِ، فِي جُمَادَى الْأُولَى سَنَةَ ثِنْتَيْنِ مِنَ الْهِجْرَةِ، فَأَتَتْ بِهِ أُمُّهُ تَحْمِلُهُ إِلَى النَّبِيِّ ﷺ فَحَنَّكَهُ وَبَشَّرَهَا بِأَنَّهُ يَعِيشُ حَمِيدًا، وَيُقْتَلُ شَهِيدًا، وَيَدْخُلُ الْجَنَّةَ، فَعَاشَ فِي خَيْرٍ وَسَعَةٍ، وَوَلِيَ نِيَابَةَ الْكُوفَةِ لِمُعَاوِيَةَ تِسْعَةَ أَشْهُرٍ، ثُمَّ سَكَنَ الشَّامَ، وَوَلِيَ قَضَاءَهَا بَعْدَ فَضَالَةَ بْنِ عُبَيْدٍ، وَفَضَالَةُ بَعْدَ أَبِي الدَّرْدَاءِ. وَنَابَ بِحِمْصَ لِمُعَاوِيَةَ، وَهُوَ الَّذِي رَدَّ آلَ رَسُولِ اللَّهِ ﷺ إِلَى الْمَدِينَةِ بِأَمْرِ يَزِيدَ لَهُ فِي ذَلِكَ، وَهُوَ الَّذِي أَشَارَ عَلَى يَزِيدَ بِالْإِحْسَانِ إِلَيْهِمْ وَقَالَ: عَامِلْهُمْ بِمَا كَانَ يُعَامِلُهُمْ بِهِ رَسُولُ اللَّهِ ﷺ لَوْ رَآهُمْ عَلَى هَذِهِ الْحَالَةِ. فَرَقَّ لَهُمْ يَزِيدُ، وَأَحْسَنَ إِلَيْهِمْ وَأَكْرَمَهُمْ، وَأَمَرَ بِإِكْرَامِهِمْ، ثُمَّ لَمَّا كَانَتْ وَقْعَةُ مَرْجِ رَاهِطٍ وَقُتْلُ الضَّحَّاكِ بْنِ قَيْسٍ، وَكَانَ النُّعْمَانُ قَدْ أَمَدَّهُ بِأَهْلِ حِمْصَ عَدَا عَلَيْهِ أَهِلُ حِمْصَ فَقَتَلُوهُ بِقَرْيَةٍ يُقَالُ لَهَا: يَيْرِينُ. قَتَلَهُ رَجُلٌ يُقَالُ لَهُ: خَالِدُ بْنُ خَلِيٍّ الْكَلَاعِيُّ. وَقِيلَ: خَلِيُّ بْنُ دَاوُدَ. وَهُوَ جَدُّ خَالِدِ بْنِ خَلِيٍّ، وَقَدْ رَثَتْهُ ابْنَتُهُ حُمَيْدَةُ بِنْتُ النُّعْمَانِ فَقَالَتْ: لَيْتَ ابْنَ مُرْنَةَ وَابْنَهُ كَانُوا لِقَتْلِكَ وَاقِيَةْ وَبَنِي أُمَيَّةَ كُلَّهُمْ لَمْ تَبْقَ مِنْهُمْ بَاقِيَةْ جَاءَ الْبَرِيدُ بِقَتْلِهِ يَا لَلْكِلَابِ الْعَاوِيَةْ يَسْتَفْتِحُونَ بِرَأْسِهِ دَارَتْ عَلَيْهِمْ ثَانِيَةْ فَلْأَبْكِيَنَّ مُسِرَّةً وَلَأَبْكِيَنَّ عَلَانِيَةْ وَلَأَبْكِيَنَّكَ مَا حَيِيتُ مَعَ السِّبَاعِ الْعَادِيَةْ وَقِيلَ: إِنَّ أَعْشَى هَمْدَانَ قَدِمَ عَلَى النُّعْمَانِ بْنِ بَشِيرٍ وَهُوَ عَلَى حِمْصَ وَهُوَ مَرِيضٌ، فَقَالَ لَهُ النُّعْمَانُ: مَا أَقْدَمَكَ ؟ قَالَ: لِتَصِلَنِي وَتَحْفَظَ قَرَابَتِي وَتَقْضِيَ دَيْنِي. فَقَالَ: وَاللَّهِ مَا عِنْدِي، وَلَكِنِّي سَائِلُهُمْ لَكَ شَيْئًا. ثُمَّ قَامَ فَصَعِدَ الْمِنْبَرَ، ثُمَّ قَالَ: يَا أَهْلَ حِمْصَ، إِنَّ هَذَا ابْنُ عَمِّكُمْ مِنَ الْعِرَاقِ، وَهُوَ يَسْتَرْفِدُكُمْ شَيْئًا فَمَا تَرَوْنَ ؟ فَقَالُوا: احْتَكِمْ فِي أَمْوَالِنَا. فَأَبَى عَلَيْهِمْ، فَقَالُوا: قَدْ حَكَمْنَا مِنْ أَمْوَالِنَا، كُلُّ رَجُلٍ دِينَارَيْنِ - وَكَانُوا فِي الدِّيوَانِ عِشْرِينَ أَلْفَ رَجُلٍ - فَعَجَّلَهَا لَهُ النُّعْمَانُ مِنْ بَيْتِ الْمَالِ أَرْبَعِينَ أَلْفَ دِينَارٍ، فَلَمَّا خَرَجَتْ أَعْطِيَاتُهُمْ أَسْقَطَ مِنْ عَطَاءِ كُلِّ رَجُلٍ مِنْهُمْ دِينَارَيْنِ. وَمِنْ كَلَامِ النُّعْمَانِ، ؓ، قَوْلُهُ: إِنَّ الْهَلَكَةَ كُلَّ الْهَلَكَةِ أَنْ تَعْمَلَ بِالسَّيِّئَاتِ فِي زَمَانِ الْبَلَاءِ. وَقَالَ يَعْقُوبُ بْنُ سُفْيَانَ بسنده عَنِ الْهَيْثَمِ بْنِ مَالِكٍ الطَّائِيِّ، سَمِعْتُ النُّعْمَانَ بْنَ بَشِيرٍ عَلَى الْمِنْبَرِ يَقُولُ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: " إِنَّ لِلشَّيْطَانِ مَصَالِيَ وَفُخُوخًا، وَإِنَّ مِنْ مَصَالِيهِ وَفُخُوخِهِ الْبَطَرَ بِنِعَمِ اللَّهِ، وَالْفَخْرَ بِعَطَاءِ اللَّهِ، وَالْكِبْرَ عَلَى عِبَادِ اللَّهِ، وَاتِّبَاعَ الْهَوَى فِي غَيْرِ ذَاتِ اللَّهِ ". وَمِنْ أَحَادِيثِهِ الصِّحَاحِ الْحِسَانِ مَا سَمِعَهُ مِنْ رَسُولِ اللَّهِ ﷺ يَقُولُ: " إِنَّ الْحَلَالَ بَيِّنٌ، وَإِنَّ الْحَرَامَ بَيِّنٌ، وَبَيْنَ ذَلِكَ أُمُورٌ مُشْتَبِهَاتٌ لَا يَعْلَمُهُنَّ كَثِيرٌ مِنَ النَّاسِ، فَمَنِ اتَّقَى الشُّبَهَاتِ فَقَدِ اسْتَبْرَأَ لِدِينِهِ وَعِرْضِهِ، وَمَنْ وَقَعَ فِي الشُّبُهَاتِ وَقَعَ فِي الْحَرَامِ، كَالرَّاعِي يَرْعَى حَوْلَ الْحِمَى يُوشِكُ أَنْ يَرْتَعَ فِيهِ، أَلَا وَإِنَّ لِكُلِّ مَلِكٍ حِمَى، أَلَا وَإِنَّ حِمَى اللَّهِ تَعَالَى مَحَارِمُهُ، أَلَا وَإِنَّ فِي الْجَسَدِ مُضْغَةً إِذَا صَلَحَتْ صَلَحَ لَهَا سَائِرُ الْجَسَدِ، وَإِذَا فَسَدَتْ فَسَدَ لَهَا سَائِرُ الْجَسَدِ، أَلَا وَهِيَ الْقَلْبُ ". رَوَاهُ الْبُخَارِيُّ وَمُسْلِمٌ. وَقَالَ أَبُو مُسْهِرٍ: كَانَ النُّعْمَانُ بْنُ بَشِيرٍ عَلَى حِمْصَ عَامِلًا لِابْنِ الزُّبَيْرِ، فَلَمَّا تَمَرْوَنَ أَهْلُ حِمْصَ خَرَجَ النُّعْمَانُ هَارِبًا، فَاتَّبَعَهُ خَالِدُ بْنُ خَلِيٍّ الْكَلَاعِيُّ فَقَتَلَهُ. قَالَ أَبُو عُبَيْدَةَ وَغَيْرُ وَاحِدٍ: فِي هَذِهِ السَّنَةِ. وَقَدْ رَوَى مُحَمَّدُ بْنُ سَعْدٍ بِأَسَانِيدِهِ أَنَّ مُعَاوِيَةَ تَزَوُّجَ امْرَأَةً جَمِيلَةً جِدًّا، فَبَعَثَ إِحْدَى امْرَأَتَيْهِ مَيْسُونَ أَوْ فَاخِتَةَ لِتَنْظُرَ إِلَيْهَا. فَلَمَّا رَأَتْهَا أَعْجَبَتْهَا جِدًّا، ثُمَّ رَجَعَتْ إِلَيْهِ فَقَالَ: كَيْفَ رَأَيْتِيهَا ؟ قَالَتْ: بَدِيعَةَ الْجَمَالِ، غَيْرَ أَنِّي رَأَيْتُ تَحْتَ سُرَّتِهَا خَالًا أَسْوَدَ، وَإِنِّي أَحْسَبُ أَنَّ زَوْجَهَا يُقْتَلُ وَيُلْقَى رَأْسُهُ فِي حِجْرِهَا. فَطَلَّقَهَا مُعَاوِيَةُ، وَتَزَوَّجَهَا النُّعْمَانُ بْنُ بَشِيرٍ فَلَمَّا قُتِلَ أُلْقِيَ فِي حِجْرِ امْرَأَتِهِ هَذِهِ. وَقَالَ أَبُو سُلَيْمَانَ بْنُ زَبْرٍ: قَتَلَ بِسَلَمْيَةَ سَنَةَ سِتٍّ وَسِتِّينَ. وَقَالَ غَيْرُهُ: سَنَةَ خَمْسٍ وَسِتِّينَ. وَقِيلَ: سَنَةَ سِتِّينَ. وَالصَّحِيحُ مَا ذَكَرْنَاهُ. شداد بن أوس بن ثابت وَفِيهَا مَاتَ شَدَّادُ بْنُ أَوْسِ بْنِ ثَابِتٍ ، وَهُوَ ابْنُ أَخِي حَسَّانَ بْنِ ثَابِتٍ. ( وَفِيهَا تُوُفِّيَ أَبُو بَرْزَةَ الْأَسْلَمِيُّ بِخُرَاسَانَ. وَفِيهَا تُوُفِّيَ الْوَلِيدُ بْنُ عُتْبَةَ بْنِ أَبِي سُفْيَانَ فِي قَوْلٍ. وَفِي هَذِهِ السَّنَةِ تُوُفِّيَ شَقِيقُ بْنُ ثَوْرٍ السُّدُوسِيُّ.
✧ Mention of the notables who died in this year ʿAbd Allāh b. Sawwār b. Hammām al-ʿAbdī: He was noble and generous, and Muʿāwiyah appointed him over al-Sind. From al-Haytham b. ʿAdī, from his authorities, they said: A man from the people of al-Baṣrah came as a delegate to ʿAbd Allāh b. Sawwār b. Hammām al-ʿAbdī, while he was Muʿāwiyah's governor over al-Sind. He waited for permission [to enter] for three days, then entered upon him. [ʿAbd Allāh] did not recognize him, so he said: 'Who is the man?' He said: 'From the people of al-Baṣrah, from Banū Tamīm, from Banū Saʿd.' He said: 'And what is behind you [i.e., what is your purpose]?' He said: 'A respect I rendered to you.' He said: 'And what is it?' He said: 'You used to pass by the assembly of Banū Sūr and greet, and I would return your greeting more completely than your greeting, with a louder voice than your speech, and I would follow you with my supplication from among the men of my people.' He said: 'A respect, by Allah.' And ʿAbd Allāh b. Sawwār was noble and generous, so he said: 'What is your need?' He said: 'My hope.' He said: 'And what is your hope?' He said: 'That by which I may be independent of others if I live, and through which my descendants may grow if I die.' So he ordered for him thirty thousand [dirhams], and clothed him, and said: 'It is yours, with me, every year, if time preserves me for you.' Al-Miswar b. Makhramah: Al-Miswar b. Makhramah b. Nawfal b. Uhayb b. ʿAbd Manāf b. Zuhrah, Abū ʿAbd al-Raḥmān. His mother was ʿĀtikah bt. ʿAwf, the sister of ʿAbd al-Raḥmān b. ʿAwf, one of the emigrant women who pledged allegiance. The Messenger of Allah ﷺ was taken [in death] when al-Miswar was eight years old, and he narrated from the Messenger of Allah ﷺ. He used to keep close to ʿUmar b. al-Khaṭṭāb and memorize from him, and he was among the people of virtue and religion. He did not cease to be with his maternal uncle ʿAbd al-Raḥmān, going forward and backward, in the matter of the consultation [shūrā]. Then he withdrew to Makkah when Muʿāwiyah died, and he disliked the pledge to Yazīd. He remained there until al-Ḥuṣayn b. Numayr arrived and was present at the siege of Ibn al-Zubayr. From Ibrāhīm b. Ḥamzah, he said: ʿUmar b. al-Khaṭṭāb ؓ was brought striped garments from Yemen, and he divided them among the Emigrants and the Anṣār. Among them was a superb garment. He said: 'If I give it to any one of them, his companions will be angry and will think that I have preferred him over them. So direct me to a youth of Quraysh who has been raised with a good upbringing, and I will give it to him.' They named al-Miswar b. Makhramah, so he handed it to him. Saʿd b. Abī Waqqāṣ looked at it on al-Miswar and said: 'What is this?' He said: 'The Commander of the Faithful clothed me with it.' So Saʿd went to ʿUmar and said: 'You clothe me with this garment, and you clothe the son of my brother with something better than it?' He said: 'O Abū Isḥāq, I disliked to give it to any one of you, for his companions would be angry, so I gave it to a youth who has been raised with a good upbringing, so that it would not be imagined that I preferred him over you.' Saʿd said: 'I have sworn to strike your head with the garment you gave me.' So ʿUmar lowered his head for him and said: 'At your disposal, O Abū Isḥāq, so be gentle with the old man; an old man with an old man.' Then he struck his head with the garment. From Umm Bakr bt. al-Miswar: Al-Miswar would not drink from the water that was placed in the mosque, and he disliked it, considering it to be charity. And he hoarded food, then he saw a cloud of the autumn clouds and disliked it. When morning came, he went to the market and said: 'Whoever comes to me, I will make him my agent.' That reached ʿUmar b. al-Khaṭṭāb, and he came to him in the market and said: 'Have you gone mad, O Miswar?' He said: 'No, by Allah, O Commander of the Faithful, but I saw a cloud of the autumn clouds and disliked it, and I disliked what benefits the Muslims, and I disliked to profit from it, and I intended not to profit from it.' ʿUmar said: 'May Allah reward you well.' Ibn Saʿd said: From Umm Bakr bt. al-Miswar, from her father: He used to fast continuously [al-dahr], and he was struck by a stone from a mangonel. It hit the house [the Kaʿbah] and a fragment split off from it and struck the wall of al-Miswar while he was standing praying. He fell ill from it for some days, then died on the day on which the news of the death of Yazīd b. Muʿāwiyah came to Makkah. Ibn al-Zubayr at that time was not calling himself caliph, and the matter was consultation [shūrā]. He was sixty-two years old. Yazīd b. al-Aswad al-Jurashī: He was a righteous servant. Rain had been withheld in the time of Muʿāwiyah, so [Yazīd] ascended the pulpit and supplicated for it, then ascended to him [Muʿāwiyah]. Muʿāwiyah said: 'O Allah, we seek intercession with You today through the best of us and the most virtuous of us. O Allah, we seek intercession with You through Yazīd b. al-Aswad.' So the people were given rain. Then something similar happened to him with al-Ḍaḥḥāk b. Qays. From Ibn Abī Jamīlah, he said: The people were afflicted with drought in Damascus, and al-Ḍaḥḥāk b. Qays al-Fihrī was in charge of the people. He went out with the people to pray for rain and said: 'Where is Yazīd b. al-Aswad al-Jurashī?' No one answered him, several times. Then he said: 'I adjure him, if he hears my words, to stand unless he stands.' So he stood and raised his hands and said: 'O Allah, O Lord, Your servants have drawn near to You, so give them rain.' The people departed while they were wading through water. Then he said: 'O Allah, he has made me notorious, so give me rest from him.' Not a Friday passed before al-Ḍaḥḥāk was killed. Al-Ḍaḥḥāk b. Qays: Al-Ḍaḥḥāk b. Qays b. Khālid al-Akbar b. Wahb b. Thaʿlabah b. Wāʾilah b. ʿAmr b. Shaybān b. Muḥārib b. Fihr b. Mālik, Abū Unays al-Fihrī, one of the Companions according to the sound view. He heard from the Prophet ﷺ and narrated several hadiths from him, and a group of the Successors narrated from him. He was the brother of Fāṭimah bt. Qays, who was ten years older than him, and Abū ʿUbaydah b. al-Jarrāḥ was his paternal uncle. Ibn Abī Ḥātim reported that. Some claimed that he had no companionship [of the Prophet]. Al-Wāqidī said: He met the Prophet ﷺ and heard from him before puberty. In another report from al-Wāqidī, he said: Al-Ḍaḥḥāk was born two years before the death of the Prophet ﷺ. He witnessed the conquest of Damascus and resided there, and he had a house there near the Ḥajar al-Dhahab, on the side facing the Baradā River. He was in charge of the people of Damascus on the day of Ṣiffīn, with Muʿāwiyah. When Muʿāwiyah took al-Kūfah, he appointed him as his deputy there in the year 54 [AH]. Al-Bukhārī narrated in al-Tārīkh that al-Ḍaḥḥāk recited Sūrat Ṣād in prayer with the people in al-Kūfah, and he prostrated in it, but ʿAlqamah and the companions of Ibn Masʿūd did not follow him in the prostration. Then Muʿāwiyah appointed him as his deputy over Damascus, and he remained with him until Muʿāwiyah died, and his son Yazīd took over, then his son's son Muʿāwiyah b. Yazīd, then his affair came to what we mentioned. Imām Aḥmad said with his chain from al-Ḥasan that al-Ḍaḥḥāk b. Qays wrote to Qays b. al-Haytham when Yazīd b. Muʿāwiyah died: 'Peace be upon you. Now then, I heard the Messenger of Allah ﷺ say: "Indeed, before the Hour there will be trials like pieces of the dark night, trials like pieces of smoke. In them a man's heart will die as his body dies. A man will be a believer in the morning and an unbeliever in the evening, and a believer in the evening and an unbeliever in the morning. Peoples will sell their share [of the Hereafter] and their religion for a small portion of this world." And Yazīd b. Muʿāwiyah has died, and you are our brothers and our half-brothers, so do not precede us until we choose for ourselves.' Al-Ḥāfiẓ Ibn ʿAsākir narrated with his chain from Ḥammād b. Zayd, he said: Al-Ḍaḥḥāk b. Qays entered upon Muʿāwiyah, and Muʿāwiyah said: 'It has become long for al-Ḍaḥḥāk until I returned him To a lineage among his people that is shortened.' Al-Ḍaḥḥāk said: 'Our people know that we are the saddle-cloths of horses.' He said: 'You have spoken truthfully; you are their saddle-cloths, and we are their horsemen.' He meant: you are trainers and managers, and we are the horsemen. I think its origin is from al-ḥils, which is a cloth that is under the packsaddle, meaning it adheres to their backs, just as the saddle-cloth adheres to the back of the camel. He also narrated that the muʾadhdhin of Damascus said to al-Ḍaḥḥāk b. Qays: 'By Allah, O commander, I love you for the sake of Allah.' Al-Ḍaḥḥāk said to him: 'But I, by Allah, hate you for the sake of Allah.' He said: 'And why? May Allah set you right.' He said: 'Because you show off in your call to prayer, and you take a wage for your teaching.' Al-Ḍaḥḥāk, may Allah have mercy on him, was killed on the day of Marj Rāhiṭ, and that was in the middle of Dhū al-Ḥijjah, in the year 64 [AH]. Al-Nuʿmān b. Bashīr: In this year al-Nuʿmān b. Bashīr b. Saʿd al-Anṣārī was killed. His mother was ʿAmrah bt. Rawāḥah. He was the first child born in Madinah after the Hijrah to the Anṣār, in Jumādā al-Ūlā in the year two of the Hijrah. His mother brought him, carrying him, to the Prophet ﷺ, and he chewed a date and put it in his mouth [taḥnīk], and gave her glad tidings that he would live a praiseworthy life, be killed as a martyr, and enter Paradise. He lived in goodness and comfort, and he was appointed deputy over al-Kūfah for Muʿāwiyah for nine months. Then he resided in al-Shām and was appointed judge there after Faḍālah b. ʿUbayd, and Faḍālah was after Abū al-Dardāʾ. He was deputy over Ḥimṣ for Muʿāwiyah. He is the one who returned the family of the Messenger of Allah ﷺ to Madinah by the command of Yazīd to him regarding that. And he is the one who advised Yazīd to treat them well, and said: 'Treat them as the Messenger of Allah ﷺ would have treated them if he had seen them in this condition.' So Yazīd felt compassion for them, treated them well, honored them, and commanded that they be honored. Then when the battle of Marj Rāhiṭ occurred and al-Ḍaḥḥāk b. Qays was killed—and al-Nuʿmān had reinforced him with the people of Ḥimṣ—the people of Ḥimṣ attacked him and killed him in a village called Yayrīn. A man called Khālid b. Khalī al-Kalāʿī killed him. It is said: Khalī b. Dāwūd, and he is the grandfather of Khālid b. Khalī. His daughter Ḥumaydah bt. al-Nuʿmān elegized him and said: 'Would that Ibn Murnah and his son Had been a protection for your killing, And all Banū Umayyah— None of them remained. The courier came with his killing— O for the howling dogs! They seek victory with his head— It turned upon them a second time. I will weep for you in secret, And I will weep for you openly, And I will weep for you as long as I live, Along with the hostile beasts of prey.' It is said that Aʿshā Hamdān came to al-Nuʿmān b. Bashīr while he was over Ḥimṣ and he was ill. Al-Nuʿmān said to him: 'What brought you here?' He said: 'That you may give me gifts, preserve my kinship, and pay my debt.' He said: 'By Allah, I have nothing, but I will ask them for something for you.' Then he stood and ascended the pulpit, then said: 'O people of Ḥimṣ, this is your cousin from Iraq, and he is asking you for a gift. What do you think?' They said: 'Decide upon our wealth.' He refused them, so they said: 'We have decided from our wealth: every man two dinars'—and they were twenty thousand men in the register [dīwān]. So al-Nuʿmān advanced it to him from the treasury: forty thousand dinars. When their stipends were distributed, he deducted two dinars from the stipend of every man among them. Among the words of al-Nuʿmān ؓ is his saying: 'Indeed, the destruction, the complete destruction, is that you do evil deeds in the time of trial.' Yaʿqūb b. Sufyān said with his chain from al-Haytham b. Mālik al-Ṭāʾī: I heard al-Nuʿmān b. Bashīr on the pulpit saying: 'I heard the Messenger of Allah ﷺ say: "Indeed, Satan has snares and traps. Among his snares and traps are insolence at the blessings of Allah, pride at the gift of Allah, arrogance over the servants of Allah, and following desire in other than what pleases Allah."' Among his sound and beautiful hadiths is what he heard from the Messenger of Allah ﷺ saying: "Indeed, the lawful is clear, and the unlawful is clear, and between them are ambiguous matters that many people do not know. Whoever guards against the ambiguous matters has kept his religion and honor clear. Whoever falls into the ambiguous matters falls into the unlawful, like a shepherd who grazes around a sanctuary, and is about to graze in it. Indeed, every king has a sanctuary, and indeed the sanctuary of Allah, exalted is He, is His prohibitions. Indeed, in the body there is a lump of flesh; if it is sound, the rest of the body is sound, and if it is corrupt, the rest of the body is corrupt. Indeed, it is the heart." Al-Bukhārī and Muslim narrated it. Abū Mushir said: Al-Nuʿmān b. Bashīr was over Ḥimṣ as governor for Ibn al-Zubayr. When the people of Ḥimṣ rebelled [tamarwana], al-Nuʿmān went out fleeing, and Khālid b. Khalī al-Kalāʿī pursued him and killed him. Abū ʿUbaydah and more than one said: In this year. Muḥammad b. Saʿd narrated with his chains that Muʿāwiyah married a very beautiful woman. He sent one of his wives, Maysūn or Fākhitah, to look at her. When she saw her, she was greatly pleased with her. Then she returned to him, and he said: 'How did you find her?' She said: 'Wonderful in beauty, except that I saw beneath her navel a black mole, and I think that her husband will be killed and his head thrown into her lap.' So Muʿāwiyah divorced her, and al-Nuʿmān b. Bashīr married her. When he was killed, his head was thrown into the lap of this wife of his. Abū Sulaymān b. Zabar said: He was killed at Salamyah in the year 66 [AH]. Others said: In the year 65 [AH]. And it is said: In the year 60 [AH]. The correct view is what we mentioned. Shaddād b. Aws b. Thābit: In this year Shaddād b. Aws b. Thābit died, and he was the nephew of Ḥassān b. Thābit. In this year Abū Barzah al-Aslamī died in Khurasan. In this year al-Walīd b. ʿUtbah b. Abī Sufyān died, according to one view. And in this year Shaqīq b. Thawr al-Sudūsī died.
Tarikh (al-Tabari) 2248No grade recorded
شُخُوصُ التَّوَّابِينَ إِلَى ابْنِ زِيَادٍ لِلطَّلَبِ بِدَمِ الْحُسَيْنِ عَلَيْهِ السَّلَامُ وفي سَنَةُ خَمْسٍ وَسِتِّينَ اجْتَمَعَ إِلَى سُلَيْمَانَ بْنِ صُرَدٍ نَحْوٌ مِنْ سَبْعَةَ عَشَرَ أَلْفًا، كُلُّهُمْ يَطْلُبُونَ الْأَخْذَ بِثَأْرِ الْحُسَيْنِ مِمَّنْ قَتَلَهُ . ثُمَّ أَشَارَ عَلَيْهِمْ سُلَيْمَانُ بْنُ صُرَدٍ بِقَصْدِ عُبَيْدِ اللَّهِ بْنِ زِيَادٍ، فَأَشَارَ بَعْضُهُمْ بِمُقَاتَلَةِ مَنْ بِالْكُوفَةِ مِنْ رُءُوسِ الْقَبَائِلِ مِنْ قَتَلَةِ الْحُسَيْنِ كَعُمَرَ بْنِ سَعْدِ بْنِ أَبِي وَقَّاصٍ وَأَضْرَابِهِ، فَامْتَنَعَ سُلَيْمَانُ بْنُ صُرَدٍ إِلَّا أَنْ يَذْهَبُوا إِلَى عُبَيْدِ اللَّهِ بْنِ زِيَادٍ ; فَإِنَّهُ هُوَ الَّذِي جَهَّزَ إِلَيْهِ الْجُيُوشَ، وَأَلَّبَ النَّاسَ عَلَيْهِ، وَامْتَنَعَ مِنْ قَبُولِ مَا طَلَبَهُ مِنْهُ، وَقَالَ: لَيْسَ لَهُ إِلَّا السَّيْفُ، وَهَا هُوَ قَدْ أَقْبَلَ مِنَ الشَّامِ قَاصِدًا الْعِرَاقَ. فَصَمَّمَ النَّاسُ مَعَهُ عَلَى هَذَا الرَّأْيِ. فَلَمَّا أَزْمَعُوا عَلَى ذَلِكَ بَعَثَ عَبْدُ اللَّهِ بْنُ يَزِيدَ وَإِبْرَاهِيمُ بْنُ مُحَمَّدٍ أُمَرَاءُ الْكُوفَةِ مِنْ جِهَةِ ابْنِ الزُّبَيْرِ إِلَى سُلَيْمَانَ بْنِ صُرَدٍ يَقُولَانِ لَهُ: إِنَّا نُحِبُّ أَنْ تَكُونَ أَيْدِينَا وَاحِدَةً عَلَى ابْنِ زِيَادٍ. وَأَنَّهُمْ يُرِيدُونَ أَنْ يَبْعَثُوا مَعَهُمْ جَيْشًا لِيُقَوِّيَهُمْ عَلَى مَا قَصَدُوا لَهُ، وَبَعَثُوا إِلَيْهِ الْبَرِيدَ أَنْ يَنْتَظِرَهُمْ حَتَّى يَقْدُمُوا عَلَيْهِ، فَتَهَيَّأَ سُلَيْمَانُ بْنُ صُرَدٍ لِقُدُومِهِمْ عَلَيْهِ فِي رُءُوسِ الْأُمَرَاءِ، وَجَلَسَ فِي أُبَّهَتِهِ، وَالْجُيُوشُ مُحْدِقَةٌ بِهِ، وَأَقْبَلَ عَبْدُ اللَّهِ بْنُ يَزِيدَ وَإِبْرَاهِيمُ بْنُ مُحَمَّدِ بْنِ طَلْحَةَ فِي أَشْرَافِ أَهْلِ الْكُوفَةِ مِنْ غَيْرِ قَتَلَةِ الْحُسَيْنِ لِئَلَّا يَطْمَعُوا فِيهِمْ، وَكَانَ عُمَرُ بْنُ سَعْدِ بْنِ أَبِي وَقَّاصٍ فِي هَذِهِ الْأَيَّامِ كُلِّهَا لَا يَبِيتُ إِلَّا فِي قَصْرِ الْإِمَارَةِ عِنْدَ عَبْدِ اللَّهِ بْنِ يَزِيدَ خَوْفًا عَلَى نَفْسِهِ، فَلَمَّا اجْتَمَعَ الْأَمِيرَانِ عِنْدَ سُلَيْمَانَ بْنِ صُرَدٍ قَالَا لَهُ وَأَشَارَا عَلَيْهِ أَنْ لَا يَذْهَبُوا حَتَّى تَكُونَ أَيْدِيهِمْ كُلِّهِمْ وَاحِدَةً عَلَى قِتَالِ عَدُوِّهِمُ ابْنِ زِيَادٍ، وَيُجَهِّزُوا مَعَهُمْ جَيْشًا آخَرَ فَإِنَّ أَهْلَ الشَّامِ جَمْعٌ كَثِيرٌ وَجَمٌّ غَفِيرٌ، وَهُمْ يُحَاجِفُونَ عَنِ ابْنِ زِيَادٍ، فَامْتَنَعَ سُلَيْمَانُ بْنُ صُرَدٍ مِنْ قَبُولِ قَوْلِهِمَا وَقَالَ: إِنَّا قَدْ خَرَجْنَا لِأَمْرٍ لَا نَرْجِعُ عَنْهُ، وَلَا نَتَأَخَّرُ فِيهِ. فَانْصَرَفَ الْأَمِيرَانِ رَاجِعِينَ إِلَى الْكُوفَةِ، وَانْتَظَرَ سُلَيْمَانُ بْنُ صُرَدٍ وَأَصْحَابُهُ أَصْحَابَهُمُ الَّذِينَ كَانُوا قَدْ وَاعَدُوهُمْ مِنْ أَهْلِ الْبَصْرَةِ وَأَهْلِ الْمَدَائِنِ أَنْ يَقْدُمُوا عَلَيْهِمُ النُّخَيْلَةَ فِي هَذِهِ السَّنَةِ، فَلَمْ يَقْدُمُوا عَلَيْهِمْ وَلَا وَاحِدٍ مِنْهُمْ، فَقَامَ سُلَيْمَانُ بْنُ صُرَدٍ فِي أَصْحَابِهِ خَطِيبًا، وَحَرَّضَهُمْ عَلَى الذَّهَابِ لِمَا خَرَجُوا لَهُ، وَقَالَ: لَوْ قَدْ سَمِعَ إِخْوَانُكُمْ بِمَسِيرِكُمْ لَلَحِقُوكُمْ سِرَاعًا. وأَرْسَلَ حَكِيمَ بْنَ مُنْقِذٍ الْكِنْدِيَّ وَالْوَلِيدَ بْنَ عُصَيْرٍ الْكِنَانِيَّ، فَنَادَيَا فِي الْكُوفَةِ: يَا لَثَارَاتِ الْحُسَيْنِ ! فَكَانَا أَوَّلَ خَلْقِ اللَّهِ دَعَوْا: يَا لَثَارَاتِ الْحُسَيْنِ. فَأَصْبَحَ مِنَ الْغَدِ وَقَدْ أَتَاهُ نَحْوٌ مِمَّا فِي عَسْكَرِهِ، ثُمَّ نَظَرَ فِي دِيوَانِهِ فَوَجَدَهُمْ سِتَّةَ عَشَرَ أَلْفًا مِمَّنْ بَايَعَهُ، فَقَالَ: سُبْحَانَ اللَّهِ ! مَا وَافَانَا مِنْ سِتَّةَ عَشَرَ أَلْفًا إِلَّا أَرْبَعَةُ آلَافٍ. فَقِيلَ لَهُ: إِنَّ الْمُخْتَارَ يُثَبِّطُ النَّاسَ عَنْكَ، إِنَّهُ قَدْ تَبِعَهُ أَلْفَانِ. فَقَالَ: قَدْ بَقِيَ عَشَرَةُ آلَافٍ، أَمَا هَؤُلَاءِ بِمُؤْمِنِينَ ؟ أَمَا يَذْكُرُونَ اللَّهَ وَالْعُهُودَ وَالْمَوَاثِيقَ ؟ فَأَقَامَ بِالنُّخَيْلَةِ ثَلَاثًا يَبْعَثُ إِلَى مَنْ تَخَلَّفَ عَنْهُ، فَخَرَجَ إِلَيْهِ نَحْوٌ مِنْ أَلْفِ رَجُلٍ. فَقَامَ إِلَيْهِ الْمُسَيَّبُ بْنُ نَجَبَةَ فَقَالَ: رَحِمَكَ اللَّهُ ! إِنَّهُ لَا يَنْفَعُكَ الْكَارِهُ وَلَا يُقَاتِلُ مَعَكَ إِلَّا مَنْ أَخْرَجَتْهُ النِّيَّةُ، فَلَا تَنْتَظِرْ أَحَدًا وَجِدَّ فِي أَمْرِكَ. قَالَ: نِعْمَ مَا رَأَيْتَ. ثُمَّ قَامَ سُلَيْمَانُ فِي أَصْحَابِهِ فَقَالَ: أَيُّهَا النَّاسُ مَنْ كَانَ خَرَجَ يُرِيدُ بِخُرُوجِهِ وَجْهَ اللَّهِ وَالْآخِرَةَ فَذَلِكَ مِنَّا وَنَحْنُ مِنْهُ فَرَحْمَةُ اللَّهِ عَلَيْهِ حَيًّا وَمَيِّتًا، وَمَنْ كَانَ إِنَّمَا يُرِيدُ الدُّنْيَا فَوَاللَّهِ مَا نَأْتِي فَيْئًا نَأْخُذُهُ وَغَنِيمَةً نَغْنَمُهَا مَا خَلَا رِضْوَانَ [ اللَّهِ ]، وَمَا مَعَنَا مِنْ ذَهَبٍ وَلَا فِضَّةٍ وَلَا مَتَاعٍ، وَمَا هِيَ إِلَّا سُيُوفُنَا عَلَى عَوَاتِقِنَا، وَزَادٌ قَدْرُ الْبُلْغَةِ، فَمَنْ كَانَ يَنْوِي غَيْرَ هَذَا فَلَا يَصْحَبُنَا. فَتَنَادَى أَصْحَابُهُ مِنْ كُلِّ جَانِبٍ: إِنَّا لَا نَطْلُبُ الدُّنْيَا وَلَيْسَ لَهَا خَرَجْنَا إِنَّمَا خَرَجْنَا نَطْلُبُ التَّوْبَةَ وَالطَّلَبَ بِدَمِ ابْنِ بِنْتِ رَسُولِ اللَّهِ نَبِيِّنَا ﷺ. خروج سليمان بن صرد من النخيلة فَخَرَجَ سُلَيْمَانُ وَأَصْحَابُهُ مِنَ النُّخَيْلَةِ يَوْمَ الْجُمُعَةِ لِخَمْسٍ مَضَيْنَ مِنْ رَبِيعٍ الْأَوَّلِ، سَنَةَ خَمْسٍ وَسِتِّينَ، فَسَارَ بِهِمْ مَرَاحِلَ، مَا يَتَقَدَّمَونَ مَرْحَلَةً إِلَى نَحْوِ الشَّامِ إِلَّا تَخَلَّفَ عَنْهُ طَائِفَةٌ مِنَ النَّاسِ الَّذِينَ مَعَهُ، فَلَمَّا مَرُّوا بِقَبْرِ الْحُسَيْنِ صَاحُوا صَيْحَةَ رَجُلٍ وَاحِدٍ فَمَا رُئِيَ أَكْثَرَ بَاكِيًا مِنْ ذَلِكَ الْيَوْمِ، فَتَرَحَّمُوا عَلَيْهِ وَتَابُوا عِنْدَهُ مِنْ خِذْلَانِهِ، وَتَرْكِ الْقِتَالِ مَعَهُ وَأَقَامُوا عِنْدَهُ يَوْمًا وَلَيْلَةً يَبْكُونَ وَيَتَضَرَّعُونَ وَيَتَرَحَّمُونَ عَلَيْهِ وَعَلَى أَصْحَابِهِ، ( وَكَانَ مِنْ قَوْلِهِمْ عِنْدَ ضَرِيحِهِ: اللَّهُمَّ ارْحَمْ حُسَيْنًا الشَّهِيدَ ابْنَ الشَّهِيدِ، الْمَهْدِيَّ ابْنَ الْمَهْدِيِّ، الصِّدِّيقَ ابْنَ الصِّدِّيقِ، اللَّهُمَّ إِنَّا نُشْهِدُكَ أَنَّا عَلَى دِينِهِمْ وَسَبِيلِهِمْ وَأَعْدَاءُ قَاتِلِيهِمْ وَأَوْلِيَاءُ مُحِبِّيهِمُ، اللَّهُمَّ إِنَّا خَذَلْنَا ابْنَ بِنْتِ نَبِيِّنَا ﷺ فَاغْفِرْ لَنَا مَا مَضَى مِنَّا وَتُبْ عَلَيْنَا وَارْحَمْ حُسَيْنًا وَأَصْحَابَهُ الشُّهَدَاءَ الصِّدِّيقِينَ، وَإِنَّا نُشْهِدُكَ أَنَّا عَلَى دِينِهِمْ وَعَلَى مَا قُتِلُوا عَلَيْهِ، وَإِنْ لَمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ الْخَاسِرِينَ ! وَزَادَهُمُ النَّظَرُ إِلَيْهِ حَنَقًا ). قُلْتُ: لَوْ كَانَ هَذَا الْعَزْمُ وَالِاجْتِمَاعُ قَبْلَ وُصُولِ الْحُسَيْنِ إِلَى تِلْكَ الْمَنْزِلَةِ لَكَانَ أَنْفَعَ لَهُ وَأَنْصُرَ مِنِ اجْتِمَاعِهِمْ لِنُصْرَتِهِ بَعْدَ أَرْبَعِ سِنِينَ. وَلَمَّا أَرَادُوا الِانْصِرَافَ جَعَلَ لَا يَسِيرُ أَحَدٌ مِنْهُمْ حَتَّى يَأْتِيَ الْقَبْرَ فَيَتَرَحَّمَ عَلَيْهِ، وَيَسْتَغْفِرَ لَهُ، حَتَّى جَعَلُوا يَزْدَحِمُونَ عَلَيْهِ أَشَدَّ مِنِ ازْدِحَامِهِمْ عِنْدَ الْحَجَرِ الْأَسْوَدِ، ثُمَّ أَخَذُوا عَلَى الْأَنْبَارِ، وَكَتَبَ إِلَيْهِمْ عَبْدُ اللَّهِ بْنُ يَزِيدَ كِتَابًا، مِنْهُ: يَا قَوْمَنَا لَا تُطِيعُوا عَدُوَّكُمْ، أَنْتُمْ فِي أَهْلِ بِلَادِكُمْ خِيَارٌ كُلُّكُمْ، وَمَتَى يُصِبْكُمْ عَدُوُّكُمْ يَعْلَمُوا أَنَّكُمْ أَعْلَامُ مِصْرِكُمْ، فَيُطْمِعُهُمْ ذَلِكَ فِيمَنْ وَرَاءَكُمْ، يَا قَوْمَنَا إِنَّهُمْ إِنْ يَظْهَرُوا عَلَيْكُمْ يَرْجُمُوكُمْ أَوْ يُعِيدُوكُمْ فِي مِلَّتِهِمْ وَلَنْ تُفْلِحُوا إِذًا أَبَدًا، يَا قَوْمِ إِنَّ أَيْدِيَنَا وَأَيْدِيَكُمْ وَاحِدَةٌ وَعَدُوَّنَا وَعَدُوَّكُمْ وَاحِدٌ وَمَتَى تَجْتَمِعُ كَلِمَتُنَا عَلَى عَدُوِّنَا نَظْهَرُ عَلَى عَدُوِّنَا وَمَتَى تَخْتَلِفُ تَهُنْ شَوْكَتُنَا عَلَى مَنْ خَالَفْنَا، يَا قَوْمَنَا لَا تَسْتَغِشُّوا نُصْحِيَ، وَلَا تُخَالِفُوا أَمْرِي وَأَقْبِلُوا حِينَ يُقْرَأُ كِتَابِي عَلَيْكُمْ. وَالسَّلَامُ. فَقَالَ سُلَيْمَانُ وَأَصْحَابُهُ: قَدْ أَبَيْنَا هَذَا وَنَحْنُ فِي مِصْرِنَا، فَحِينَ وَطَّنَا أَنْفُسَنَا عَلَى الْجِهَادِ وَدَنَوْنَا مِنْ أَرْضِ عَدُوِّنَا، مَا هَذَا بِرَأْيٍ. فَكَتَبَ إِلَيْهِ سُلَيْمَانُ يَشْكُرُهُ وَيُثْنِي عَلَيْهِ وَيَقُولُ: إِنَّ الْقَوْمَ قَدِ اسْتَبْشَرُوا بِبَيْعِهِمْ أَنْفُسَهُمْ مِنْ رَبِّهِمْ، وَإِنَّهُمْ قَدْ تَابُوا مِنْ عَظِيمِ ذَنْبِهِمْ وَتَوَجَّهُوا إِلَى اللَّهِ وَتَوَكَّلُوا عَلَيْهِ وَرَضُوا بِمَا قَضَى اللَّهُ عَلَيْهِمْ. فَلَمَّا جَاءَ الْكِتَابُ إِلَى عَبْدِ اللَّهِ قَالَ: اسْتَمَاتَ الْقَوْمُ، أَوَّلُ خَبَرٍ يَأْتِيكُمْ عَنْهُمْ قَتْلُهُمْ، وَاللَّهِ لَيُقْتَلُنَّ كِرَامًا مُسْلِمِينَ. ثُمَّ سَارُوا قَاصِدِينَ الشَّامَ، حَتَّى انْتَهَوْا إِلَى قَرْقِيسْيَا عَلَى تَعْبِيَةٍ، وَبِهَا زُفَرُ بْنُ الْحَارِثِ الْكِلَابِيُّ قَدْ تَحَصَّنَ بِهَا مِنْهُمْ وَلَمْ يَخْرُجْ إِلَيْهِمْ، فَأَرْسَلَ إِلَيْهِ الْمُسَيَّبَ بْنَ نَجَبَةَ يَطْلُبُ إِلَيْهِ أَنْ يَخْرُجَ إِلَيْهِ سُوقًا، فَأَتَى الْمُسَيَّبُ إِلَى بَابِ قَرْقِيسْيَا فَعَرَّفَهُمْ نَفْسَهُ وَطَلَبَ الْإِذْنَ عَلَى زُفَرَ، فَأَتَى هُذَيْلَ بْنِ زُفَرَ أَبَاهُ فَقَالَ: هَذَا رَجُلٌ حَسَنُ الْهَيْئَةِ اسْمُهُ الْمُسَيَّبُ بْنُ نَجَبَةَ يَسْتَأْذِنُ عَلَيْكَ. فَقَالَ أَبُوهُ: أَمَا تَدْرِي يَا بُنَيَّ مَنْ هَذَا ؟ هَذَا فَارِسُ مُضَرَ الْحَمْرَاءِ كُلِّهَا، إِذَا عُدَّ مِنْ أَشْرَافِهَا عَشْرَةٌ كَانَ أَحَدَهُمْ هُوَ، وَهُوَ بَعْدُ رَجُلٌ نَاسِكٌ لَهُ دِينٌ، إِيذَنْ لَهُ. فَأَذِنَ لَهُ، فَلَمَّا دَخَلَ عَلَيْهِ أَجْلَسَهُ إِلَى جَانِبِهِ وَسَأَلَهُ، فَعَرَّفَهُ الْمُسَيَّبُ حَالَهُ وَمَا عَزَمُوا عَلَيْهِ، فَقَالَ زُفَرُ: إِنَّا لَمْ نُغْلِقْ أَبْوَابَ الْمَدِينَةِ إِلَّا لِنَعْلَمَ إِيَّانَا تُرِيدُونَ أَمْ غَيْرَنَا، وَمَا بِنَا عَجْزٌ عَنِ النَّاسِ وَمَا نُحِبُّ قِتَالَكُمْ، وَقَدْ بَلَغَنَا عَنْكُمْ صَلَاحٌ وَسِيرَةٌ جَمِيلَةٌ. ثُمَّ أَمَرَ ابْنَهُ فَأَخْرَجَ لَهُمْ سُوقًا، وَأَمَرَ لِلْمُسَيَّبِ بِأَلْفِ دِرْهَمٍ وَفَرَسٍ، فَرَدَّ الْمَالَ وَأَخَذَ الْفَرَسَ وَقَالَ: لَعَلِّي أَحْتَاجُ إِلَيْهِ إِنَّ عَرَجَ فَرَسِي. وَبَعَثَ زُفَرُ إِلَيْهِمْ بِخُبْزٍ كَثِيرٍ وَعَلَفٍ وَدَقِيقٍ حَتَّى اسْتَغْنَى النَّاسُ عَنِ السُّوقِ، إِلَّا أَنَّ الرَّجُلُ كَانَ يَشْتَرِي سَوْطًا أَوْ ثَوْبًا. ثُمَّ ارْتَحَلُوا مِنَ الْغَدِ، وَخَرَجَ إِلَيْهِمْ زُفَرُ يُشَيِّعُهُمْ وَقَالَ لِسُلَيْمَانَ: إِنَّهُ قَدْ سَارَ خَمْسَةُ أُمَرَاءَ مِنَ الرَّقَّةِ هُمُ الْحُصَيْنُ بْنُ نُمَيْرٍ، وَشُرَحْبِيلُ بْنُ ذِي الْكَلَاعِ، وَأَدْهَمُ بْنُ مُحْرِزٍ، وَجَبَلَةُ بْنُ عَبْدِ اللَّهِ الْخَثْعَمِيُّ، وَعُبَيْدُ اللَّهِ بْنُ زِيَادٍ، فِي عَدَدٍ كَثِيرٍ مِثْلِ الشَّوْكِ وَالشَّجَرِ، فَإِنْ شِئْتُمْ دَخَلْتُمْ مَدِينَتَنَا وَكَانَتْ أَيْدِينَا وَاحِدَةً، فَإِذَا جَاءَنَا هَذَا الْعَدُوُّ قَاتَلْنَاهُمْ جَمِيعًا. فَقَالَ سُلَيْمَانُ: قَدْ طَلَبَ أَهْلُ مِصْرِنَا ذَلِكَ مِنَّا فَأَبَيْنَا عَلَيْهِمْ. قَالَ زُفَرُ: فَبَادِرُوهُمْ إِلَى عَيْنِ الْوَرْدَةِ وَهِيَ رَأْسُ عَيْنٍ فَاجْعَلُوا الْمَدِينَةَ فِي ظُهُورِكُمْ وَيَكُونُ الرُّسْتَاقُ وَالْمَاءُ وَالْمَادَّةُ فِي أَيْدِيكُمْ، وَمَا بَيْنَنَا وَبَيْنَكُمْ فَأَنْتُمْ آمِنُونَ مِنْهُ، فَاطْوُوا الْمَنَازِلَ، فَوَاللَّهِ مَا رَأَيْتُ جَمَاعَةً قَطُّ أَكْرَمَ مِنْكُمْ، فَإِنِّي أَرْجُو أَنْ تَسْبِقُوهُمْ، وَإِنْ قَاتَلْتُمُوهُمْ فَلَا تُقَاتِلُوهُمْ فِي فَضَاءٍ تُرَامُونَهُمْ وَتُطَاعِنُونَهُمْ فَإِنَّهُمْ أَكْثَرُ مِنْكُمْ، وَلَا آمَنُ أَنْ يُحِيطُوا بِكُمْ، فَلَا تَقِفُوا لَهُمْ فَيَصْرَعُوكُمْ، وَلَا تَصِفُّوا لَهُمْ، فَإِنِّي لَا أَرَى مَعَكُمْ رَجَّالَةً وَمَعَهُمُ الرَّجَّالَةُ وَالْفُرْسَانُ بَعْضُهُمْ يَحْمِي بَعْضًا، وَلَكِنِ الْقُوهُمْ فِي الْكَتَائِبِ وَالْمَقَانِبِ ثُمَّ بُثُّوهَا فِيمَا بَيْنَ مَيَمَنَتِهِمْ وَمَيْسَرَتِهِمْ وَاجْعَلُوا مَعَ كُلِّ كَتِيبَةٍ أُخْرَى إِلَى جَانِبِهَا، فَإِنْ حُمِلَ عَلَى إِحْدَى الْكَتِيبَتَيْنِ رَحَلَتِ الْأُخْرَى فَنَفَّسَتْ عَنْهَا، وَمَتَى شَاءَتْ كَتِيبَةٌ ارْتَفَعَتْ، وَمَتَى شَاءَتْ كَتِيبَةٌ انْحَطَّتْ، وَلَوْ كُنْتُمْ صَفًّا وَاحِدًا فَزَحَفَتْ إِلَيْكُمُ الرَّجَّالَةُ فَدَفَعْتُمْ عَنِ الصَّفِّ انْتَقَضَ فَكَانَتِ الْهَزِيمَةُ. ثُمَّ وَدَّعَهُمْ وَدَعَا لَهُمْ وَدَعَوْا لَهُ وَأَثْنَوْا عَلَيْهِ. ثُمَّ سَارُوا مُجِدِّينَ فَانْتَهَوْا إِلَى عَيْنِ الْوَرْدَةِ فَنَزَلُوا غَرْبَيَّهَا وَأَقَامُوا خَمْسًا فَاسْتَرَاحُوا وَأَرَاحُوا.
✧ The Tawwābūn's March against Ibn Ziyād to Demand the Blood of al-Ḥusayn ﷺ In the year sixty-five AH About seventeen thousand gathered to Sulaymān b. Ṣurad, all of them seeking to exact vengeance for al-Ḥusayn from those who killed him. Then Sulaymān b. Ṣurad advised them to aim for ʿUbayd Allāh b. Ziyād, but some of them advised fighting the tribal chiefs in Kufa who had killed al-Ḥusayn, such as ʿUmar b. Saʿd b. Abī Waqqāṣ and the like. Sulaymān b. Ṣurad refused unless they went to ʿUbayd Allāh b. Ziyād, for he was the one who sent the armies against him, stirred up the people against him, and refused to accept what he had requested, saying: He has nothing but the sword, and here he has come from Syria heading to Iraq. So the people firmly resolved with him on this opinion. When they resolved on that, ʿAbd Allāh b. Yazīd and Ibrāhīm b. Muḥammad, the commanders of Kufa on behalf of Ibn al-Zubayr, sent to Sulaymān b. Ṣurad saying: We would like our hands to be one against Ibn Ziyād, and they intended to send an army with them to strengthen them in what they aimed for. They sent a courier to him to wait for them until they came to him. So Sulaymān b. Ṣurad prepared for their coming to him among the heads of the commanders, and sat in his magnificence, with the armies surrounding him. ʿAbd Allāh b. Yazīd and Ibrāhīm b. Muḥammad b. Ṭalḥa approached among the nobles of Kufa, excluding those who had killed al-Ḥusayn, lest they be tempted against them. During all these days ʿUmar b. Saʿd b. Abī Waqqāṣ did not spend the night except in the governor's palace with ʿAbd Allāh b. Yazīd, fearing for himself. When the two commanders met with Sulaymān b. Ṣurad, they said to him and advised that they should not go until all their hands were one in fighting their enemy Ibn Ziyād, and that they should equip another army with them, for the people of Syria were a great multitude and an enormous host, and they defended Ibn Ziyād. But Sulaymān b. Ṣurad refused to accept their words and said: We have gone out for a matter from which we will not turn back, nor will we delay in it. The two commanders returned to Kufa, and Sulaymān b. Ṣurad and his companions awaited their companions from the people of Basra and the people of al-Madāʾin whom they had appointed to meet them at al-Nukhayla in that year, but not one of them came to them. So Sulaymān b. Ṣurad stood among his companions as a preacher and urged them to go to what they had set out for, saying: If your brothers hear of your march, they will hasten to join you. He sent Ḥakīm b. Munqidh al-Kindī and al-Walīd b. ʿUṣayr al-Kinānī, and they called out in Kufa: O for the blood of al-Ḥusayn! They were the first of God's creation to call out: O for the blood of al-Ḥusayn. On the next morning, about as many as were in his camp came to him. Then he looked at his register and found them to be sixteen thousand of those who had pledged allegiance to him, and he said: Glory be to God! Out of sixteen thousand, only four thousand have come to us. It was said to him: Al-Mukhtār is discouraging the people from you, and two thousand have followed him. He said: Ten thousand remain. Are these not believers? Do they not remember God and the covenants and the oaths? He stayed at al-Nukhayla for three days sending to those who had stayed behind, and about a thousand men came out to him. Al-Musayyab b. Najaba stood up to him and said: God have mercy on you! The unwilling one does not benefit you, and only the one whom intention brings out will fight with you. So do not wait for anyone and be serious in your matter. He said: What you have seen is good. Then Sulaymān stood among his companions and said: O people, whoever went out seeking by his going out the face of God and the Hereafter, that one is from us and we are from him, and God's mercy be upon him alive and dead. And whoever desired only this world, then by God, we do not come for spoils to take or booty to gain, except the good pleasure of God. We have with us no gold, no silver, and no goods. It is nothing but our swords on our shoulders and provisions enough to reach the goal. So whoever intends other than this, let him not accompany us. His companions called out from every side: We do not seek this world, and we did not go out for it. We went out only seeking repentance and demanding the blood of the son of the daughter of the Messenger of God, our Prophet ﷺ. Sulaymān b. Ṣurad's Departure from al-Nukhayla Sulaymān and his companions departed from al-Nukhayla on Friday, five days having passed of Rabīʿ al-Awwal, in the year sixty-five. He marched them stage by stage. They did not advance a stage toward Syria but that a group of the people with him fell behind. When they passed by the grave of al-Ḥusayn, they cried out with the cry of a single man, and no greater weeping was ever seen than on that day. They invoked mercy upon him, repented at his grave for abandoning him and forsaking fighting with him, and stayed by it for a day and a night, weeping, supplicating, and invoking mercy upon him and his companions. Among their words at his tomb were: 'O God, have mercy on al-Ḥusayn, the martyr, son of the martyr, the rightly guided, son of the rightly guided, the truthful, son of the truthful. O God, we call You to witness that we are upon their religion and their path, and enemies of their killers and friends of their lovers. O God, we abandoned the son of the daughter of our Prophet ﷺ, so forgive us what has passed from us, turn to us, and have mercy on al-Ḥusayn and his companions, the martyrs, the truthful ones. And we call You to witness that we are upon their religion and upon what they were killed for. If You do not forgive us and have mercy on us, we will surely be among the losers.' And looking at him increased their grief. I say: Had this resolve and gathering been before al-Ḥusayn reached that place, it would have been more beneficial to him and more supportive than their gathering to help him after four years. When they wanted to depart, none of them would leave until he came to the grave and invoked mercy upon him and asked forgiveness for him, until they crowded around it more intensely than their crowding at the Black Stone. Then they took the road to al-Anbār. ʿAbd Allāh b. Yazīd wrote them a letter, in which he said: 'O our people, do not obey your enemy. You are among the best of all the people of your land. Whenever your enemy strikes you, they will know that you are the banners of your city, and that will make them covetous of those behind you. O our people, if they prevail over you, they will stone you or return you to their religion, and then you will never succeed. O my people, our hands and your hands are one, and our enemy and your enemy are one. Whenever our word unites against our enemy, we will prevail over our enemy, and whenever it differs, our strength will weaken against those who oppose us. O our people, do not deem my counsel treacherous, do not oppose my command, and come forward when my letter is read to you. Peace.' Sulaymān and his companions said: We refused this while we were in our own city, so now that we have steeled ourselves for jihād and drawn near the land of our enemy, this is not a sound opinion. So Sulaymān wrote to him thanking him and praising him, saying: The people rejoice in having sold themselves to their Lord, and they have repented of their great sin, turned to God, relied upon Him, and are content with what God has decreed for them. When the letter came to ʿAbd Allāh, he said: The people have sought death. The first news that comes to you about them will be their killing. By God, they will be killed as noble Muslims. Then they marched toward Syria until they reached Qarqīsiyā in battle order. There was Zufar b. al-Ḥārith al-Kilābī, who had fortified himself in it against them and did not come out to them. So Sulaymān sent al-Musayyab b. Najaba to ask him to bring out a market for them. Al-Musayyab came to the gate of Qarqīsiyā, identified himself, and asked permission to see Zufar. Hudhayl b. Zufar went to his father and said: This is a man of fine appearance named al-Musayyab b. Najaba, asking permission to see you. His father said: Do you know, my son, who this is? This is the horseman of all of Muḍar the Red. When ten of its nobles are counted, he is one of them. And besides, he is a devout man with religion. Give him permission. So he gave him permission. When he entered, he seated him at his side and questioned him. Al-Musayyab told him his situation and what they had resolved upon. Zufar said: We only closed the gates of the city to know whether you intended us or others. We have no inability against people, and we do not love fighting you. We have heard about you righteousness and good conduct. Then he ordered his son, and he brought out a market for them, and he ordered a thousand dirhams and a horse for al-Musayyab. He returned the money and took the horse, saying: Perhaps I will need it if my horse goes lame. And Zufar sent them much bread, fodder, and flour until the people had no need of the market, except that a man would buy a whip or a garment. Then they departed the next day, and Zufar came out to see them off. He said to Sulaymān: Five commanders have marched from al-Raqqa: al-Ḥuṣayn b. Numayr, Shuraḥbīl b. Dhī al-Kalāʿ, Adham b. Muḥriz, Jabala b. ʿAbd Allāh al-Khathʿamī, and ʿUbayd Allāh b. Ziyād, in a great number like thorns and trees. If you wish, enter our city and our hands will be one. When this enemy comes to us, we will fight them together. Sulaymān said: The people of our city asked that of us, and we refused them. Zufar said: Then hasten to ʿAyn al-Warda, which is Raʾs al-ʿAyn, and put the city behind you, so that the countryside, water, and supplies are in your hands. As for what is between us and you, you are safe from it. So cover the stages quickly, for by God, I have never seen a more noble company than you. I hope you will reach it before them. If you fight them, do not fight them in open ground where you exchange arrows and thrusts with them, for they are more numerous than you, and I do not feel safe that they will surround you. Do not stand for them lest they fell you, and do not form a single line for them. I do not see infantry with you, while they have infantry and cavalry, each protecting the other. But meet them in squadrons and detachments, then spread them out between their right wing and left wing, and place another squadron beside each squadron. If one squadron is charged, the other moves and relieves it. Whenever a squadron wishes it rises, and whenever it wishes it descends. If you were a single line and the infantry advanced against you and you pushed back from the line, it would break, and that would be defeat. Then he bade them farewell, prayed for them, and they prayed for him and praised him. Then they marched on earnestly and reached ʿAyn al-Warda, encamping to its west. They stayed five days, resting themselves and their mounts.
Tarikh (al-Tabari) 2249No grade recorded
وَقْعَةُ عَيْنِ وَرْدَةَ وَأَقْبَلَ أَهْلُ الشَّامِ فِي عَسَاكِرِهِمْ حَتَّى كَانُوا مِنْ عَيْنِ الْوَرْدَةِ عَلَى مَسِيرَةِ يَوْمٍ وَلَيْلَةٍ، فَقَامَ سُلَيْمَانُ فِي أَصْحَابِهِ وَذَكَرَ الْآخِرَةَ وَرَغَّبَ فِيهَا ثُمَّ قَالَ: أَمَّا بَعْدُ فَقَدْ أَتَاكُمْ عَدُوُّكُمُ الَّذِي دَأَبْتُمْ إِلَيْهِ فِي السَّيْرِ آنَاءَ اللَّيْلِ وَالنَّهَارِ، فَإِذَا لَقِيتُمُوهُمْ فَاصْدُقُوهُمُ الْقِتَالَ وَاصْبِرُوا، إِنَّ اللَّهَ مَعَ الصَّابِرِينَ، وَلَا يُوَلِّيَنَّهُمُ امْرُؤٌ دُبُرَهُ إِلَّا مُتَحَرِّفًا لِقِتَالٍ أَوْ مُتَحَيِّزًا إِلَى فِئَةٍ، وَلَا تَقْتُلُوا مُدْبِرًا، وَلَا تُجْهِزُوا عَلَى جَرِيحٍ، وَلَا تَقْتُلُوا أَسِيرًا مِنْ أَهْلِ دَعْوَتِكُمْ إِلَّا أَنْ يُقَاتِلَكُمْ بَعْدَ أَنْ تَأْسِرُوهُ، فَإِنَّ هَذِهِ كَانَتْ سِيرَةُ عَلِيٍّ فِي أَهْلِ هَذِهِ الدَّعْوَةِ. وَقَالَ: إِنْ قُتِلْتُ فَالْأَمِيرُ عَلَيْكَمُ الْمُسَيَّبُ بْنُ نَجَبَةَ، فَإِنْ قُتِلَ فَعَبْدُ اللَّهِ بْنُ سَعْدِ بْنِ نُفَيْلٍ، فَإِنْ قُتِلَ فَعَبْدُ اللَّهِ بْنُ وَالٍ، فَإِنْ قُتِلَ فَرِفَاعَةُ بْنُ شَدَّادٍ. ثُمَّ بَعَثَ بَيْنَ يَدَيْهِ الْمُسَيَّبَ بْنَ نَجَبَةَ فِي أَرْبَعِمِائَةِ فَارِسٍ، فَأَغَارُوا عَلَى جَيْشِ شُرَحْبِيلَ بْنِ ذِي الْكَلَاعِ وَهُمْ غَارُّونَ، فَقَتَلُوا مِنْهُمْ جَمَاعَةً وَجَرَحُوا آخَرِينَ، وَاسْتَاقُوا نَعَمًا، وَأَتَى الْخَبَرُ إِلَى عُبَيْدِ اللَّهِ بْنِ زِيَادٍ، فَأَرْسَلَ بَيْنَ يَدَيْهِ الْحُصَيْنَ بْنَ نُمَيْرٍ فَصَبَّحَ سُلَيْمَانَ بْنَ صُرَدٍ وَجَيْشَهُ فَتَوَاقَفُوا فِي يَوْمِ الْأَرْبِعَاءِ لِثَمَانٍ بَقِينَ مِنْ جُمَادَى الْأُولَى، وَحُصَيْنُ بْنُ نُمَيْرٍ قَائِمٌ فِي اثْنَيْ عَشَرَ أَلْفًا، وَقَدْ تَهَيَّأَ كُلٌّ مِنَ الْفَرِيقَيْنِ لِصَاحِبِهِ، فَدَعَا الشَّامِيُّونَ أَصْحَابَ سُلَيْمَانَ إِلَى الدُّخُولِ فِي طَاعَةِ مَرْوَانَ بْنِ الْحَكَمِ، وَدَعَا أَصْحَابُ سُلَيْمَانَ الشَّامِيِّينَ إِلَى أَنْ يُسَلِّمُوا إِلَيْهِمْ عُبَيْدَ اللَّهِ بْنَ زِيَادٍ فَيَقْتُلُوهُ عَنِ الْحُسَيْنِ، وَامْتَنَعَ كُلٌّ مِنَ الْفَرِيقَيْنِ أَنْ يُجِيبَ إِلَى مَا دَعَا إِلَيْهِ الْآخَرَ، فَاقْتَتَلُوا قِتَالًا شَدِيدًا عَامَّةَ يَوْمِهِمْ إِلَى اللَّيْلِ، وَكَانَتِ الدَّائِرَةُ فِيهِ لِلْعِرَاقِيِّينَ عَلَى الشَّامِيِّينَ، فَلَمَّا أَصْبَحُوا أَصْبَحَ ابْنُ ذِي الْكَلَاعِ، وَقَدْ وَصَلَ إِلَى الشَّامِيِّينَ فِي ثَمَانِيَةِ آلَافِ فَارِسٍ، وَقَدْ أَنَّبَهُ وَشَتَمَهُ عُبَيْدُ اللَّهِ بْنُ زِيَادٍ، فَاقْتَتَلَ النَّاسُ فِي هَذَا الْيَوْمِ قِتَالًا لَمْ يَرَ الشِّيبُ وَالْمُرْدُ مِثْلَهُ قَطُّ، لَا يَحْجِزُ بَيْنَهُمْ إِلَّا أَوْقَاتُ الصَّلَوَاتِ إِلَى اللَّيْلِ، فَلَمَّا أَصْبَحَ النَّاسُ مِنَ الْيَوْمِ الثَّالِثِ وَصَلَ إِلَى الشَّامِيِّينَ أَدْهَمُ بْنُ مُحْرِزٍ فِي عَشَرَةِ آلَافٍ، وَذَلِكَ فِي يَوْمِ الْجُمُعَةِ، فَاقْتَتَلُوا قِتَالًا شَدِيدًا إِلَى حِينِ ارْتِفَاعِ الضُّحَى، ثُمَّ اسْتَدَارَ أَهْلُ الشَّامِ بِأَهْلِ الْعِرَاقِ وَأَحَاطُوا بِهِمْ مِنْ كُلِّ جَانِبٍ، فَخَطَبَ سُلَيْمَانُ بْنُ صُرَدٍ النَّاسَ، وَحَرَّضَهُمْ عَلَى الْجِهَادِ، فَاقْتَتَلَ النَّاسُ قِتَالًا عَظِيمًا جِدًّا، ثُمَّ تَرَجَّلَ سُلَيْمَانُ بْنُ صُرَدٍ وَكَسَرَ جَفْنَ سَيْفِهِ، وَنَادَى: يَا عِبَادَ اللَّهِ، مَنْ أَرَادَ الرَّوَاحَ إِلَى الْجَنَّةِ، وَالتَّوْبَةَ مِنْ ذَنْبِهِ، وَالْوَفَاءَ بِعَهْدِهِ فَلْيَأْتِ إِلَيَّ. فَتَرَجَّلَ مَعَهُ نَاسٌ كَثِيرُونَ وَكَسَرُوا جُفُونَ سُيُوفِهِمْ، وَحَمَلُوا حَتَّى صَارُوا فِي وَسَطِ الْقَوْمِ، وَقَتَلُوا مِنْ أَهْلِ الشَّامِ مَقْتَلَةً عَظِيمَةً حَتَّى خَاضُوا فِي الدِّمَاءِ، وَقُتِلَ سُلَيْمَانُ بْنُ صُرَدٍ، رَمَاهُ يَزِيدُ بْنُ الْحُصَيْنِ بِسَهْمٍ فَوَقَعَ، ثُمَّ وَثَبَ، ثُمَّ وَقَعَ، ثُمَّ وَثَبَ، ثُمَّ وَقَعَ، فَأَخَذَ الرَّايَةَ الْمُسَيَّبُ بْنُ نَجَبَةَ، فَقَاتَلَ بِهَا قِتَالًا شَدِيدًا، وَهُوَ يَقُولُ: قَدْ عَلِمَتْ مَيَّالَةُ الذَّوَائِبِ وَاضِحَةَ اللَّبَاتِ وَالتَّرَائِبِ أَنِّي غَدَاةَ الرَّوْعِ وَالتَّغَالُبِ أَشْجَعُ مِنْ ذِي لِبْدَةٍ مُوَاثِبِ قَطَّاعُ أَقْرَانٍ مَخُوفُ الْجَانِبِ ثُمَّ قُتِلَ، رَحِمَهُ اللَّهُ، فَقَضَى فِي ذَلِكَ الْمَوْقِفِ نَحْبَهُ، وَلَحِقَ صَحْبَهُ، فَأَخَذَ الرَّايَةَ عَبْدُ اللَّهِ بْنُ سَعْدِ بْنِ نُفَيْلٍ، فَقَاتَلَ قِتَالًا شَدِيدًا أَيْضًا وَهُوَ يَقُولُ: رَحِمَ اللَّهُ أَخَوَيَّ، مِنْهُمْ مَنْ قَضَى نَحْبَهُ، وَمِنْهُمْ مَنْ يَنْتَظِرُ، وَمَا بَدَّلُوا تَبْدِيلًا. وَحَمَلَ حِينَئِذٍ رَبِيعَةُ بْنُ الْمُخَارِقِ عَلَى أَهْلِ الْعِرَاقِ حَمْلَةً مُنْكَرَةً، وَتَبَارَزَ هُوَ وَعَبْدُ اللَّهِ بْنُ سَعْدِ بْنِ نُفَيْلٍ، ثُمَّ اتَّحَدَا فَحَمَلَ ابْنُ أَخِي رَبِيعَةَ عَلَى عَبْدِ اللَّهِ بْنِ سَعْدٍ فَقَتَلَهُ، ثُمَّ احْتَمَلَ عَمَّهُ. فَنَادَوْا عَبْدَ اللَّهِ بْنَ وَالٍ فَإِذَا هُوَ قَدِ اصْطَلَى الْحَرْبَ فِي عِصَابَةٍ مَعَهُ، فَحَمَلَ رِفَاعَةُ بْنُ شَدَّادٍ فَكَشَفَ أَهْلَ الشَّامِ عَنْهُ، فَأَتَى فَأَخَذَ الرَّايَةَ وَقَاتَلَ مَلِيًّا ثُمَّ قَالَ لِأَصْحَابِهِ: مَنْ أَرَادَ الْحَيَاةَ الَّتِي لَيْسَ بَعْدَهَا مَوْتٌ ( وَالرَّاحَةَ الَّتِي لَيْسَ بَعْدَهَا نَصَبٌ، وَالسُّرُورَ الَّذِي لَيْسَ بَعْدَهُ حُزْنٌ )، فَلْيَتَقَرَّبْ إِلَى اللَّهِ بِقِتَالِ هَؤُلَاءِ الْمُحِلِّينَ، وَالرَّوَاحِ إِلَى الْجَنَّةِ، وَذَلِكَ عِنْدَ الْعَصْرِ، فَحَمَلَ هُوَ وَأَصْحَابُهُ فَقَتَلُوا رِجَالًا وَكَشَفُوهُمْ. ثُمَّ إِنَّ أَهْلَ الشَّامِ تَعَطَّفُوا عَلَيْهِمْ مِنْ كُلِّ جَانِبٍ حَتَّى رَدُّوهُمْ إِلَى الْمَكَانِ الَّذِي كَانُوا فِيهِ، وَكَانَ مَكَانُهُمْ لَا يُؤْتَى إِلَّا مِنْ وَجْهٍ وَاحِدٍ، فَلَمَّا كَانَ الْمَسَاءُ تَوَلَّى قِتَالَهُمْ أَدْهَمُ بْنُ مُحْرِزٍ الْبَاهِلِيُّ فَحَمَلَ عَلَيْهِمْ فِي خَيْلِهِ وَرَجْلِهِ، فَوَصَلَ ابْنُ مُحْرِزٍ إِلَى ابْنِ وَالٍ وَهُوَ يَتْلُو: وَلَا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ أَمْوَاتًا الْآيَةَ، فَغَاظَ ذَلِكَ أَدْهَمَ بْنَ مُحْرِزٍ فَحَمَلَ عَلَيْهِ فَضَرَبَ يَدَهُ فَأَبَانَهَا ثُمَّ تَنَحَّى عَنْهُ وَقَالَ: إِنِّي أَظُنُّكَ وَدِدْتَ أَنَّكَ عِنْدَ أَهْلِكَ. قَالَ ابْنُ وَالٍ: بِئْسَ مَا ظَنَنْتَ، وَاللَّهِ مَا أُحِبُّ أَنْ يَدُكَّ مَكَانَهَا إِلَّا أَنْ يَكُونَ لِي مِنَ الْأَجْرِ مِثْلُ مَا فِي يَدِي لِيَعْظُمَ وِزْرُكَ وَيَعْظُمَ أَجْرِي. فَغَاظَهُ ذَلِكَ أَيْضًا، فَحَمَلَ عَلَيْهِ وَطَعَنَهُ فَقَتَلَهُ وَهُوَ مُقْبِلٌ مَا يَزُولُ. وَكَانَ ابْنُ وَالٍ مِنَ الْفُقَهَاءِ الْعُبَّادِ، فَلَمَّا قُتِلَ أَتَوْا رِفَاعَةَ بْنَ شَدَّادٍ الْبَجَلِيَّ وَقَالُوا: لِتَأْخُذِ الرَّايَةَ. فَقَالَ: ارْجِعُوا بِنَا لَعَلَّ اللَّهَ يَجْمَعُنَا لِيَوْمِ شَرِّهِمْ. فَقَالَ لَهُ عَبْدُ اللَّهِ بْنُ عَوْفِ بْنِ الْأَحْمَرِ: هَلَكْنَا وَاللَّهِ، لَئِنِ انْصَرَفْتَ لَيَرْكَبُنَّ أَكْتَافَنَا فَلَا نَبْلُغُ فَرْسَخًا حَتَّى نَهْلِكَ عَنْ آخِرِنَا، وَإِنْ نَجَا مِنَّا نَاجٍ أَخَذَتْهُ الْعَرَبُ يَتَقَرَّبُونَ بِهِ إِلَيْهِمْ فَقُتِلَ صَبْرًا، هَذِهِ الشَّمْسُ قَدْ قَارَبَتِ الْغُرُوبَ فَنُقَاتِلُهُمْ عَلَى خَيْلِنَا، فَإِذَا غَسَقَ اللَّيْلُ رَكِبْنَا خُيُولَنَا أَوَّلَ اللَّيْلِ وَسِرْنَا حَتَّى نُصْبِحَ وَنَسِيرُ عَلَى مَهَلٍ، وَيَحْمِلُ الرَّجُلُ صَاحِبَهُ وَجَرِيحَهُ وَنَعْرِفُ الْوَجْهَ الَّذِي نَأْخُذُهُ. فَقَالَ رِفَاعَةُ: نِعْمَ مَا رَأَيْتَ ! وَأَخَذَ الرَّايَةَ وَقَاتَلَهُمْ قِتَالًا شَدِيدًا، وَرَامَ أَهْلُ الشَّامِ إِهْلَاكَهُمْ قَبْلَ اللَّيْلِ فَلَمْ يَصِلُوا إِلَى ذَلِكَ لِشِدَّةِ قِتَالِهِمْ، وَتَقَدَّمَ عَبْدُ اللَّهِ بْنُ عُزَيْزٍ الْكِنَانِيُّ فَقَاتَلَ أَهْلَ الشَّامِ وَمَعَهُ وَلَدُهُ مُحَمَّدُ وَهُوَ صَغِيرٌ، فَنَادَى بَنِي كِنَانَةَ مِنْ أَهْلِ الشَّامِ وَسَلَّمَ وَلَدَهُ إِلَيْهِمْ لِيُوصِلُوهُ إِلَى الْكُوفَةِ، فَعَرَضُوا عَلَيْهِ الْأَمَانَ، فَأَبَى ثُمَّ قَاتَلَهُمْ حَتَّى قُتِلَ. وَتَقَدَّمَ كَرِبُ بْنُ يَزِيدَ الْحِمْيَرِيُّ عِنْدَ الْمَسَاءِ فِي مِائَةٍ مِنْ أَصْحَابِهِ فَقَاتَلَهُمْ أَشَدَّ قِتَالٍ، فَعَرَضَ عَلَيْهِ وَعَلَى أَصْحَابِهِ ابْنُ ذِي الْكَلَاعِ الْحِمْيَرِيُّ الْأَمَانَ، قَالَ: قَدْ كُنَّا آمِنِينَ فِي الدُّنْيَا وَإِنَّمَا خَرَجْنَا نَطْلُبُ أَمَانَ الْآخِرَةِ. فَقَاتَلُوهُمْ حَتَّى قُتِلُوا. وَتَقَدَّمَ صَخْرُ بْنُ هِلَالٍ الْمُزَنِيُّ فِي ثَلَاثِينَ مِنْ مُزَيْنَةَ فَقَاتَلُوا حَتَّى قُتِلُوا. فَلَمَّا أَمْسَوْا رَجَعَ أَهْلُ الشَّامِ إِلَى مُعَسْكَرِهِمْ، وَنَظَرَ رِفَاعَةُ إِلَى كُلِّ رَجُلٍ قَدْ عُقِرَ بِهِ فَرَسُهُ وَجُرِحَ فَدَفَعَهُ إِلَى قَوْمِهِ ثُمَّ سَارَ بِالنَّاسِ لَيْلَتَهُ، رجوع العراقيين إلى بلادهم فَلَمَّا أَصْبَحَ الشَّامِيُّونَ إِذَا الْعِرَاقِيُّونَ قَدْ كَرُّوا رَاجِعِينَ إِلَى بِلَادِهِمْ، فَلَمْ يَبْعَثُوا وَرَاءَهُمْ طَلَبًا وَلَا أَحَدًا، فَقَطَعَ رِفَاعَةُ بِمَنْ مَعَهُ الْخَابُورَ وَمَرَّ عَلَى قَرْقِيسِيَا، فَبَعَثَ إِلَيْهِمْ زُفَرُ بْنُ الْحَارِثِ الطَّعَامَ وَالْعَلَفَ وَالْأَطِبَّاءَ فَأَقَامُوا ثَلَاثًا حَتَّى اسْتَرَاحُوا ثُمَّ رَحَلُوا، فَلَمَّا وَصَلُوا إِلَى هِيتَ إِذَا سَعْدُ بْنُ حُذَيْفَةَ بْنِ الْيَمَانِ قَدْ أَقْبَلَ بِمَنْ مَعَهُ مِنْ أَهْلِ الْمَدَائِنِ قَاصِدِينَ إِلَى نُصْرَتِهِمْ، فَلَمَّا أَخْبَرُوهُ بِمَا كَانَ مِنْ أَمْرِهِمْ، وَمَا حَلَّ بِهِمْ، وَنَعَوْا إِلَيْهِ أَصْحَابَهُمْ تَرَحَّمُوا عَلَيْهِمْ وَاسْتَغْفَرُوا لَهُمْ وَتَبَاكَوْا عَلَى إِخْوَانِهِمْ، وَانْصَرَفَ أَهْلُ الْمَدَائِنِ إِلَيْهَا، وَرَجَعَ رَاجِعَةُ أَهْلِ الْكُوفَةِ إِلَيْهَا، وَقَدْ قُتِلَ مِنْهُمْ خَلْقٌ كَثِيرٌ وَجَمٌّ غَفِيرٌ، وَإِذَا الْمُخْتَارُ بْنُ أَبِي عُبَيْدٍ كَمَا هُوَ فِي السِّجْنِ لَمْ يَخْرُجْ مِنْهُ بَعْدُ، فَكَتَبَ إِلَى رِفَاعَةَ بْنِ شَدَّادٍ يُعَزِّيهِ فِيمَنْ قُتِلَ مِنْهُمْ وَيَتَرَحَّمُ عَلَيْهِمْ، وَيَغْبِطُهُمْ بِمَا نَالُوا مِنَ الشَّهَادَةِ وَجَزِيلِ الثَّوَابِ، وَيَقُولُ: مَرْحَبًا بِالَّذِينِ أَعْظَمَ اللَّهُ أُجُورَهُمْ، وَرَضِيَ عَنْهُمْ، وَاللَّهِ مَا خَطَا مِنْهُمْ أَحَدٌ خُطْوَةً إِلَّا كَانَ ثَوَابُ اللَّهِ لَهُ فِيهَا أَعْظَمَ مِنَ الدُّنْيَا وَمَا فِيهَا، وَإِنَّ سُلَيْمَانَ قَدْ قَضَى مَا عَلَيْهِ، وَتَوَفَّاهُ اللَّهُ وَجَعَلَ رُوحَهُ فِي أَرْوَاحِ النَّبِيِّينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ، وَبَعْدُ فَأَنَا الْأَمِيرُ الْمَأْمُونُ، قَاتِلُ الْجَبَّارِينَ وَالْمُفْسِدِينَ إِنْ شَاءَ اللَّهُ، فَأَعِدُّوا وَاسْتَعَدُّوا وَأَبْشِرُوا، وَأَنَا أَدْعُوكُمْ إِلَى كِتَابِ اللَّهِ وَسُنَّةِ رَسُولِهِ، وَالطَّلَبِ بِدِمَاءِ أَهْلِ الْبَيْتِ. وَذَكَرَ كَلَامًا كَثِيرًا فِي هَذَا الْمَعْنَى، وَقَدْ كَانَ قَبْلَ قُدُومِهِمْ أَخْبَرَ النَّاسَ بِهَلَاكِهِمْ عَنْ رَئِيِّهِ الَّذِي كَانَ يَأْتِي إِلَيْهِ مِنَ الشَّيَاطِينِ، فَإِنَّهُ قَدْ كَانَ يَأْتِيهِ شَيْطَانٌ فَيُوحِي إِلَيْهِ قَرِيبًا مِمَّا كَانَ يُوحِي شَيْطَانُ مُسَيْلِمَةَ إِلَيْهِ. وَكَانَ جَيْشُ سُلَيْمَانَ بْنِ صُرَدٍ وَأَصْحَابِهِ يُسَمَّى بِجَيْشِ التَّوَّابِينَ. وَلَمَّا سَمِعَ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ بِقَتْلِ سُلَيْمَانَ وَانْهِزَامِ أَصْحَابِهِ صَعِدَ الْمِنْبَرَ فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ وَقَالَ: أَمَّا بَعْدُ فَإِنَّ اللَّهَ ( قَدْ أَهْلَكَ مِنْ رُءُوسِ أَهْلِ الْعِرَاقِ مُلْقِحَ فِتْنَةٍ وَرَأْسَ ضَلَالَةٍ سُلَيْمَانَ بْنَ صُرَدٍ، أَلَا وَإِنَّ السُّيُوفَ تَرَكْنَ رَأْسَ الْمُسَيَّبِ خَذَارِيفَ، وَقَدْ قَتَلَ اللَّهُ ) مِنْهُمْ رَأْسَيْنِ عَظِيمَيْنِ ضَالَّيْنِ مُضِلَّيْنِ: عَبْدَ اللَّهِ بْنَ سَعْدٍ الْأَزْدِيَّ، وَعَبْدَ اللَّهِ بْنَ وَالٍ الْبَكْرِيَّ، وَلَمْ يَبْقَ بَعْدَهُمْ مَنْ عِنْدَهُ امْتِنَاعٌ، وَفِي هَذَا نَظَرٌ، فَإِنَّ أَبَاهُ كَانَ حَيًّا، قَالَ أَعْشَى هَمْدَانَ فِي ذَلِكَ، وَهِيَ مِمَّا يُكَتَّمُ ذَلِكَ الزَّمَانَ: أَلَمَّ خَيَالٌ مِنْكِ يَا أُمَّ غَالِبِ فَحُيِّيتِ عَنَّا مِنْ حَبِيبٍ مُجَانِبِ وَمَا زِلْتُ فِي شَجْوٍ وَمَا زِلْتُ مُقْصَدًا لِهَمٍّ عَرَانِي مِنْ فِرَاقِكِ نَاصِبِ فَمَا أَنَسَ لَا أَنَسَ انْفِتَالَكِ فِي الضُّحَى إِلَيْنَا مَعَ الْبِيضِ الْحِسَانِ الْخَرَاعِبِ تَرَاءَتْ لَنَا هَيْفَاءَ مَهْضُومَةَ الْحَشَا لَطِيفَةَ طَيِّ الْكَشْحِ رَيَّا الْحَقَائِبِ مُبَتَّلَةً غَرَّاءَ رُؤْدٌ شَبَابُهَا كَشَمْسِ الضُّحَى تَنْكَلُّ بَيْنَ السَّحَائِبِ فَلَمَّا تَغَشَّاهَا السَّحَابُ وَحَوْلَهُ بَدَا حَاجِبٌ مِنْهَا وَضَنَّتْ بِحَاجِبِ فَتِلْكَ الْهَوَى وَهْيَ الْجَوَى لِي وَالْمُنَى فَأَحْبِبْ بِهَا مِنْ خُلَّةٍ لَمْ تُصَاقِبِ وَلَا يُبْعِدُ اللَّهُ الشَّبَابَ وَذِكْرَهُ وَحُبَّ تَصَافِي الْمُعْصِرَاتِ الْكَوَاعِبِ وَيَزْدَادُ مَا أَحْبَبْتُهُ مِنْ عِتَابِنَا لُعَابًا وَسُقْيًا لِلْخَدِينِ الْمُقَارِبِ فَإِنِّي وَإِنْ لَمْ أَنْسَهُنَّ لَذَاكِرٌ رَزِيئَةَ مِخْبَاتٍ كَرِيمِ الْمَنَاصِبِ تَوَسَّلَ بِالتَّقْوَى إِلَى اللَّهِ صَادِقًا وَتَقْوَى الْإِلَهِ خَيْرُ تِكْسَابِ كَاسِبِ وَخَلَّى عَنِ الدُّنْيَا فَلَمْ يَلْتَبِسْ بِهَا وَتَابَ إِلَى اللَّهِ الرَّفِيعِ الْمَرَاتِبِ تَخَلَّى عَنِ الدُّنْيَا وَقَالَ اطَّرَحْتُهَا فَلَسْتُ إِلَيْهَا مَا حَيِيتُ بِآيِبِ وَمَا أَنَا فِيمَا يَكْرَهُ النَّاسُ فَقْدَهُ وَيَسْعَى لَهُ السَّاعُونَ فِيهَا بِرَاغِبِ فَوَجَّهَهُ نَحْوَ الثَّوِيَّةِ سَائِرًا إِلَى ابْنِ زِيَادٍ فِي الْجُمُوعِ الْكَتَائِبِ بِقَوْمٍ هُمْ أَهْلُ التَّقِيَّةِ وَالنُّهَى مَصَالِيتُ أَنْجَادٌ سَرَاةُ مَنَاجِبِ مَضَوْا تَارِكِي رَأْيِ ابْنِ طَلْحَةَ حِسْبَةً وَلَمْ يَسْتَجِيبُوا لِلْأَمِيرِ الْمُخَاطِبِ فَسَارُوا وَهُمْ مَا بَيْنَ مُلْتَمِسِ الْتُقَى وَآخَرَ مِمَّا جَرَّ بِالْأَمْسِ تَائِبِ فَلَاقَوْا بِعَيْنِ الْوَرْدَةِ الْجَيْشَ فَاصِلًا إِلَيْهِمْ فَحَسُّوهُمْ بِبِيضٍ قَوَاضِبِ يَمَانِيَةٍ تَذَرِي الْأَكُفَّ وَتَارَةً بَخِيلٍ عِتَاقٍ مُقْرَبَاتٍ سَلَاهِبِ فَجَاءَهُمُ جَمْعٌ مِنَ الشَّامِ بَعْدَهُ جُمُوعٌ كَمَوْجِ الْبَحْرِ مِنْ كُلِّ جَانِبِ فَمَا بَرِحُوا حَتَّى أُبِيدَتْ سُرَاتُهُمْ فَلَمْ يَنْجُ مِنْهُمْ ثَمَّ غَيْرُ عَصَائِبِ وَغُودِرَ أَهْلُ الصَّبْرِ صَرْعَى فَأَصْبَحُوا تَعَاوَرَهُمْ رِيحُ الصَّبَا وَالْجَنَائِبِ فَأَضْحَى الْخُزَاعِيُّ الرَّئِيسُ مُجَدَّلًا كَأَنْ لَمْ يُقَاتِلْ مَرَّةً وَيُحَارِبِ وَرَأْسُ بَنِي شَمْخٍ وَفَارِسُ قَوْمِهِ شَنُوءَةَ وَالتَّيْمِيُّ هَادِي الْكَتَائِبِ وَعَمْرُو بْنُ بِشْرٍ وَالْوَلِيدُ وَخَالِدٌ وَزَيْدُ بْنُ بَكْرٍ وَالْحُلَيْسُ بْنُ غَالِبِ وَضَارِبُ مِنْ هَمْدَانَ كُلَّ مُشَيِّعٍ إِذَا شَدَّ لَمْ يَنْكِلْ كَرِيمُ الْمَكَاسِبِ وَمِنْ كُلِّ قَوْمٍ قَدْ أُصِيبَ زَعِيمُهُمْ وَذُو حَسَبٍ فِي ذُرْوَةِ الْمَجْدِ ثَاقِبِ أَبَوْا غَيْرَ ضَرْبٍ يَفْلِقُ الْهَامَ وَقْعُهُ وَطَعْنٍ بِأَطْرَافِ الْأَسِنَّةِ صَائِبِ وَإِنَّ سَعِيدًا يَوْمَ يَدْمُرُ عَامِرًا لَأَشْجَعُ مِنْ لَيْثٍ بِدَرْبٍ مُوَاثِبِ فَيَا خَيْرَ جَيْشٍ بِالْعِرَاقِ وَأَهْلِهِ سَقَيْتُمْ رَوَايَا كُلِّ أَسْحَمَ سَاكِبِ فَلَا يَبْعَدَنْ فُرْسَانُنَا وَحُمَاتُنَا إِذَا الْبِيضُ أَبْدَتْ عَنْ خِدَامِ الْكَوَاعِبِ وَمَا قُتِلُوا حَتَّى أَثَارُوا عِصَابَةً مُحِلِّينَ نُورًا كَالشُّمُوسِ الضَّوَارِبِ .
✧ The Battle of ʿAyn al-Wardah And the people of Syria advanced with their armies until they were a day and a night's journey from ʿAyn al-Wardah. Then Sulaymān stood among his companions, reminded them of the Hereafter and made them desirous of it, then said: 'Now then, your enemy, to whom you have been traveling night and day, has come to you. When you meet them, fight them truthfully and be patient; surely Allah is with the patient. Let no man turn his back to them except as a stratagem of war or to join a company. Do not kill a retreating man, do not finish off a wounded man, and do not kill a captive from the people of your own call unless he fights you after you have taken him captive. For this was the conduct of ʿAlī regarding the people of this call.' He also said: 'If I am killed, the commander over you is al-Musayyab b. Najabah; if he is killed, then ʿAbd Allāh b. Saʿd b. Nufayl; if he is killed, then ʿAbd Allāh b. Wāl; if he is killed, then Rifāʿah b. Shaddād.' Then he sent ahead of him al-Musayyab b. Najabah with four hundred horsemen. They raided the army of Shuraḥbīl b. Dhī al-Kalāʿ while they were unaware, killing a group of them and wounding others, and drove off some cattle. The news reached ʿUbayd Allāh b. Ziyād, so he sent ahead of him al-Ḥuṣayn b. Numayr. He attacked Sulaymān b. Ṣurad and his army in the morning, and they stood facing each other on Wednesday, eight nights remaining of Jumādā al-Ūlā. Al-Ḥuṣayn b. Numayr stood with twelve thousand, and each of the two parties had prepared for the other. The Syrians called upon Sulaymān's companions to enter into obedience to Marwān b. al-Ḥakam, while Sulaymān's companions called upon the Syrians to hand over to them ʿUbayd Allāh b. Ziyād so that they might kill him in revenge for al-Ḥusayn. Each of the two parties refused to respond to what the other called for. They fought a fierce battle for most of their day until night. The advantage in it was for the Iraqis over the Syrians. When morning came, Ibn Dhī al-Kalāʿ arrived at the Syrians with eight thousand horsemen, having been rebuked and reviled by ʿUbayd Allāh b. Ziyād. The people fought on that day a battle the like of which old and beardless youths had never seen; nothing separated them except the times of the prayers until night. When the people woke on the third day, Adham b. Muḥriz arrived at the Syrians with ten thousand, and that was on Friday. They fought a fierce battle until the time when the forenoon sun rose high. Then the Syrians surrounded the Iraqis and enclosed them from every side. Sulaymān b. Ṣurad addressed the people, urging them to jihād. The people fought a very great battle. Then Sulaymān b. Ṣurad dismounted, broke the scabbard of his sword, and called out: 'O servants of Allah, whoever desires to go to Paradise, to repent of his sin, and to fulfill his covenant, let him come to me.' Many people dismounted with him and broke the scabbards of their swords. They charged until they were in the midst of the enemy, killing a great number of Syrians until they waded in blood. Sulaymān b. Ṣurad was killed; Yazīd b. al-Ḥuṣayn shot him with an arrow and he fell, then he rose, then he fell, then he rose, then he fell. Al-Musayyab b. Najabah took the banner and fought fiercely with it, saying: 'Mayyālah of the flowing locks, Bright of throat and chest, Knows that I, on the morning of terror and struggle, Am braver than a lion with a mane, springing upon its prey, A cutter of rivals, feared on every side.' Then he was killed, may Allah have mercy on him. He fulfilled his vow on that battlefield and joined his companions. ʿAbd Allāh b. Saʿd b. Nufayl took the banner and also fought fiercely, saying: 'May Allah have mercy on my two brothers; among them is he who has fulfilled his vow, and among them is he who waits, and they have not changed in the least.' At that moment Rabīʿah b. al-Mukhāriq launched a fierce attack upon the Iraqis, and he and ʿAbd Allāh b. Saʿd b. Nufayl engaged in single combat. Then they closed together, and Rabīʿah's nephew attacked ʿAbd Allāh b. Saʿd and killed him, then carried off his uncle. They called for ʿAbd Allāh b. Wāl, and there he was, warming himself at the fire of war with a band of men with him. Rifāʿah b. Shaddād charged and drove the Syrians away from him. He came and took the banner, fought for a long while, then said to his companions: 'Whoever desires the life after which there is no death, and the rest after which there is no toil, and the joy after which there is no sorrow, let him draw near to Allah by fighting these who have made lawful what is forbidden, and by going to Paradise.' That was at the time of the afternoon prayer. He and his companions charged, killing several men and driving them back. Then the Syrians turned upon them from every side until they drove them back to the place where they had been. Their position could only be approached from one direction. When evening came, Adham b. Muḥriz al-Bāhilī took over the fighting against them. He charged them with his cavalry and infantry. Ibn Muḥriz reached Ibn Wāl while he was reciting: 'And do not think those who have been killed in the way of Allah are dead…' to the end of the verse. That enraged Adham b. Muḥriz, so he charged him, struck his hand and severed it, then withdrew from him and said: 'I think you wish you were with your family.' Ibn Wāl said: 'Evil is what you think. By Allah, I would not wish that your hand were in its place except that I might have a reward like what is in my hand, so that your burden of sin may be great and my reward may be great.' That also enraged him, so he charged him and thrust him with a spear, killing him while he was coming forward without turning aside. Ibn Wāl was one of the devout jurists. When he was killed, they came to Rifāʿah b. Shaddād al-Bajalī and said: 'Take the banner.' He said: 'Let us withdraw, perhaps Allah will gather us for the day of their evil.' ʿAbd Allāh b. ʿAwf b. al-Aḥmar said to him: 'By Allah, we are destroyed. If you turn back, they will ride upon our shoulders, and we will not travel a parasang before we perish to the last man. And if any of us escapes, the Arabs will seize him to draw near to them, and he will be killed in captivity. This sun is near setting; let us fight them on our horses. When night grows dark, we will mount our horses at the beginning of the night and travel until morning, then proceed at a leisurely pace. Each man will carry his companion and his wounded, and we will know the direction we are taking.' Rifāʿah said: 'Excellent is what you have advised!' He took the banner and fought them fiercely. The Syrians tried to destroy them before nightfall but could not achieve that because of the intensity of their fighting. ʿAbd Allāh b. ʿUzayz al-Kinānī advanced and fought the Syrians, with his son Muḥammad with him, who was a small boy. He called out to the Banū Kinānah among the Syrians and handed over his son to them so that they might deliver him to al-Kūfah. They offered him safe-conduct, but he refused, then fought them until he was killed. Karib b. Yazīd al-Ḥimyarī advanced at evening with a hundred of his companions and fought them the fiercest of fights. Ibn Dhī al-Kalāʿ al-Ḥimyarī offered him and his companions safe-conduct. He said: 'We were safe in this world, and we only came out seeking the safety of the Hereafter.' They fought them until they were killed. Ṣakhr b. Hilāl al-Muzanī advanced with thirty men of Muzaynah, and they fought until they were killed. When evening came, the Syrians returned to their camp. Rifāʿah looked at every man whose horse had been disabled and who was wounded, and handed him over to his people. Then he traveled with the people during that night. The return of the Iraqis to their lands When the Syrians woke in the morning, the Iraqis had turned back and were returning to their lands. They did not send anyone in pursuit. Rifāʿah and those with him crossed the Khābūr and passed by Qarqīsiyā. Zufar b. al-Ḥārith sent them food, fodder, and physicians. They stayed three days until they had rested, then departed. When they reached Hīt, there was Saʿd b. Ḥudhayfah b. al-Yamān coming with those with him from the people of al-Madāʾin, intending to help them. When they told him what had happened to them and what had befallen them, and informed him of the death of their companions, they invoked mercy upon them, asked forgiveness for them, and wept over their brethren. The people of al-Madāʾin turned back to their city, and the returning party of the people of al-Kūfah went back to it. A great and numerous host of them had been killed. Al-Mukhtār b. Abī ʿUbayd was still in prison, not having come out yet. He wrote to Rifāʿah b. Shaddād, consoling him for those of them who had been killed, invoking mercy upon them, and congratulating them for the martyrdom they had attained and the abundant reward. He said: 'Welcome to those whose rewards Allah has made great and with whom He is pleased. By Allah, none of them took a single step but that Allah's reward for him in it was greater than this world and all it contains. Sulaymān has fulfilled what was upon him; Allah took him and placed his soul among the souls of the prophets, martyrs, and righteous ones. And now I am the trusted commander, the slayer of tyrants and corrupters, if Allah wills. So prepare, be ready, and rejoice. I call you to the Book of Allah and the Sunnah of His Messenger, and to seeking vengeance for the blood of the People of the House.' He mentioned many words to this effect. Before their arrival, he had already informed the people of their destruction through his familiar spirit that used to come to him from the devils. Indeed, a devil used to come to him and inspire him with something close to what the devil of Musaylimah used to inspire him. The army of Sulaymān b. Ṣurad and his companions was called the Army of the Penitents. When ʿAbd al-Malik b. Marwān heard of the killing of Sulaymān and the defeat of his companions, he ascended the pulpit, praised and extolled Allah, and said: 'Now then, Allah has destroyed among the heads of the people of Iraq a sower of discord and a leader of error, Sulaymān b. Ṣurad. Behold, the swords have left the head of al-Musayyab in pieces. Allah has killed' among them two great heads, astray and leading astray: ʿAbd Allāh b. Saʿd al-Azdī and ʿAbd Allāh b. Wāl al-Bakrī. After them, none remains who can offer resistance.' There is some doubt in this, for his father was alive. Aʿshā Hamdān said regarding that, in verses that were kept secret at that time: 'A phantom from you, O Umm Ghālib, came to me, So be greeted from us, from a lover who stays apart. I have not ceased to be in grief, and I have not ceased to be struck By a care that came to me from your separation, exhausting. I will not forget—no, I will not forget—your turning at forenoon To us with the fair, tender maidens. She appeared to us, slender-waisted, flat-bellied, Delicate of flank, full of haunches, A virgin, fair, youthful, Like the sun of forenoon shining through the clouds. When the clouds covered her, and around her appeared A brow of hers, and she withheld her brow, That is the passion, and it is my longing and my desire, So how beloved is she, a friend who has not been estranged. May Allah not distance youth and its remembrance, And the love of pure friendship with maidens of full breasts. And what I loved of our reproach only increases In playfulness and in the watering of the close companion. Even if I do not forget them, I will surely remember The calamity of a man of hidden virtue, noble of rank. He sought nearness to Allah through piety, sincerely, And piety toward Allah is the best gain of any earner. He turned away from this world and was not entangled in it, And repented to Allah, the Exalted in ranks. He renounced this world and said: I have cast it away, So I will not return to it as long as I live. I am not one who desires what people hate to lose, And for which seekers strive in it, desirous. He directed his face toward al-Thawiyyah, traveling To Ibn Ziyād amid the assembled battalions, With a people who are the people of piety and intelligence, Brave heroes, noble chiefs of pure lineage. They went, leaving the opinion of Ibn Ṭalḥah for the sake of Allah, And they did not answer the addressing commander. They traveled, among them one seeking piety, And another repenting of what he had committed yesterday. They met at ʿAyn al-Wardah the army, decisive Against them, and they struck them with white, cutting swords, Yemeni blades that severed the hands, and at times With noble, well-bred, swift horses. Then came to them a host from Syria, after that, Hosts like the waves of the sea from every side. They did not cease until their chiefs were annihilated, And none of them escaped there except small bands. The people of steadfastness were left lying slain, and they became Such that the east wind and the south winds passed over them by turns. The Khuzāʿī chief was laid low, As if he had never fought or battled. The head of the Banū Shamkh and the horseman of his people Shanūʾah, and the Taymī, the leader of the battalions, And ʿAmr b. Bishr, al-Walīd, Khālid, Zayd b. Bakr, and al-Ḥulays b. Ghālib, And a striker from Hamdān of every brave warrior, When he charged, the noble of gains did not flinch. From every people, their chief was struck down, And a man of noble lineage at the summit of glory, eminent. They refused anything but blows whose impact cleaves the skull, And thrusting with the tips of spears, unerring. Indeed, Saʿīd on the day when he destroyed ʿĀmir Was braver than a lion at a mountain pass, springing. So O best army in Iraq and its people, You have watered the cisterns of every dark, pouring cloud. May our horsemen and our defenders not perish, When the white swords are bared from the anklets of the maidens. They were not killed until they had stirred up a band Of those who made lawful what is forbidden, a light like the blazing suns.'
Tarikh (al-Tabari) 2250No grade recorded
بَيْعَةِ عَبْدِ الْمَلِكِ وَعَبْدِ الْعَزِيزِ ابْنَيْ مَرْوَانَ بِوِلَايَةِ الْعَهْدِ وَفِي سنة خمس وستين أَمَرَ مَرْوَانُ بْنُ الْحَكَمِ أَهْلَ الشَّامِ بِعَقْدِ الْبَيْعَةِ لِابْنَيْهِ عَبْدِ الْمَلِكِ وَعَبْدِ الْعَزِيزِ، وَجَعَلَهُمَا وَلِيَّيْ عَهْدِهِ، وَكَانَ مَرْوَانُ قَدْ بَعَثَ عَمْرَو بْنَ سَعِيدِ بْنِ الْعَاصِ إِلَى مُصْعَبِ بْنِ الزُّبَيْرِ حِينَ وَجَّهَهُ أَخُوهُ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ إِلَى فِلَسْطِينَ، فَهَزَمَ ابْنَ الزُّبَيْرِ وَرَجَعَ إِلَى مَرْوَانَ بِدِمَشْقَ، وَبَلَغَ مَرْوَانُ أَنَّ عَمْرًا يَقُولُ: هَذَا الْأَمْرُ لِي مِنْ بَعْدِ مَرْوَانَ، فَدَعَا مَرْوَانُ حَسَّانَ بْنَ مَالِكِ بْنِ بِحَدْلٍ فَأَخْبَرَهُ أَنَّهُ يُرِيدُ أَنْ يُبَايِعَ لِابْنَيْهِ عَبْدِ الْمَلِكِ وَعَبْدِ الْعَزِيزِ وَأَخْبَرَهُ بِمَا بَلَغَهُ عَنْ عَمْرٍو، فَقَالَ: أَنَا أَكْفِيكَ عَمْرًا، فَلَمَّا اجْتَمَعَ النَّاسُ عِنْدَ مَرْوَانَ عَشِيًّا قَامَ حَسَّانُ فَقَالَ: إِنَّهُ قَدْ بَلَغَنَا أَنَّ رِجَالًا يَتَمَنَّوْنَ أَمَانِيَّ، قَوْمُوا فَبَايِعُوا لِعَبْدِ الْمَلِكِ وَعَبْدِ الْعَزِيزِ مِنْ بَعْدِهِ، فَبَايَعُوا عَنْ آخِرِهِمْ.
✧ The pledge of allegiance to ʿAbd al-Malik and ʿAbd al-ʿAzīz, the two sons of Marwān, as heirs apparent. In the year sixty-five, Marwān b. al-Ḥakam ordered the people of Syria to conclude the pledge of allegiance to his two sons, ʿAbd al-Malik and ʿAbd al-ʿAzīz, and made them his heirs apparent. Marwān had sent ʿAmr b. Saʿīd b. al-ʿĀṣ against Muṣʿab b. al-Zubayr when his brother ʿAbd Allāh b. al-Zubayr dispatched him to Palestine, and he defeated Ibn al-Zubayr and returned to Marwān in Damascus. Marwān learned that ʿAmr was saying: "This affair is mine after Marwān." So Marwān summoned Ḥassān b. Mālik b. Baḥdal and informed him that he wanted to take the pledge for his two sons, ʿAbd al-Malik and ʿAbd al-ʿAzīz, and told him what had reached him about ʿAmr. Ḥassān said: "I will spare you ʿAmr." When the people gathered before Marwān in the evening, Ḥassān stood up and said: "It has reached us that some men are entertaining wishes. Rise and pledge allegiance to ʿAbd al-Malik, and to ʿAbd al-ʿAzīz after him." So they pledged allegiance, all of them to the last.
Tarikh (al-Tabari) 2251No grade recorded
بَعْثِ ابْنِ زِيَادٍ وُحُبَيْشٍ فِي سنة خمس وستين سَيَّرَ مَرْوَانُ بْنُ الْحَكَمِ بَعْثَيْنِ: أَحَدُهُمَا مَعَ عُبَيْدِ اللَّهِ بْنِ زِيَادٍ إِلَى الْجَزِيرَةِ وَمُحَارَبَةِ زُفَرَ بْنِ الْحَارِثِ بِقَرْقِيسْيَا وَاسْتَعْمَلَهُ عَلَى كُلِّ مَا يَفْتَحُهُ، فَإِذَا فَرَغَ مِنَ الْجَزِيرَةِ تَوَجَّهَ لِقَصْدِ الْعِرَاقِ وَأَخْذِهِ مِنِ ابْنِ الزُّبَيْرِ، فَلَمَّا كَانَ بِالْجَزِيرَةِ بَلَغَهُ مَوْتُ مَرْوَانَ وَأَتَاهُ كِتَابُ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ يَسْتَعْمِلُهُ عَلَى مَا اسْتَعْمَلَهُ عَلَيْهِ أَبُوهُ وَيَحُثُّهُ عَلَى الْمَسِيرِ إِلَى الْعِرَاقِ. وَالْبَعْثُ الْآخَرُ إِلَى الْمَدِينَةِ مَعَ حُبَيْشِ بْنِ دَلَجَةَ الْقَيْنِيِّ، فَسَارَ بِهِمْ حَتَّى انْتَهَى إِلَى الْمَدِينَةِ وَعَلَيْهَا جَابِرُ بْنُ الْأَسْوَدِ بْنِ عَوْفِ ابْنُ أَخِي عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ مِنْ قِبَلِ ابْنِ الزُّبَيْرِ، فَهَرَبَ مِنْهُ جَابِرٌ. ثُمَّ إِنَّ الْحَارِثَ بْنَ أَبِي رَبِيعَةَ، وَهُوَ أَخُو عَمْرِو بْنِ أَبِي رَبِيعَةَ، وَجَّهَ جَيْشًا مِنَ الْبَصْرَةِ، وَكَانَ وَالِيًا عَلَيْهَا، لِابْنِ الزُّبَيْرِ وَجَعَلَ عَلَيْهِمُ الْحُنَيْفَ بْنَ النَّحَفِ التَّيْمِيِّ لِحَرْبِ حُبَيْشٍ، فَلَمَّا سَمِعَ بِهِمْ حُبَيْشٌ سَارَ إِلَيْهِمْ مِنَ الْمَدِينَةِ، وَأَرْسَلَ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ الْعَبَّاسَ بْنَ سَهْلِ بْنِ سَعْدٍ السَّاعِدِيَّ إِلَى الْمَدِينَةِ أَمِيرًا وَأَمَرَهُ أَنْ يَسِيرَ فِي طَلَبِ حُبَيْشٍ حَتَّى يُوَافِيَ الْجُنْدَ مِنْ أَهْلِ الْبَصْرَةِ الَّذِينَ عَلَيْهِمُ الْحُنَيْفُ، فَأَقْبَلَ عَبَّاسٌ فِي آثَارِهِمْ حَتَّى لَحِقَهُمْ بِالرَّبَذَةِ، فَقَاتَلَهُمْ حُبَيْشٌ، فَرَمَاهُ يَزِيدُ بْنُ سِنَانٍ بِسَهْمٍ فَقَتَلَهُ، وَكَانَ مَعَهُ يَوْمَئِذٍ يُوسُفُ بْنُ الْحَكَمِ وَابْنُهُ الْحَجَّاجُ، وَهَمَّا عَلَى جَمَلٍ وَاحِدٍ، وَانْهَزَمَ أَصْحَابُهُ، فَتَحَرَّزَ مِنْهُمْ خَمْسُمِائَةٍ بِالْمَدِينَةِ، فَقَالَ الْعَبَّاسُ بْنُ سَهْلٍ: انْزِلُوا عَلَى حُكْمِي، فَنَزَلُوا، فَقَتَلَهُمْ، وَرَجَعَ فَلُّ حُبَيْشٍ إِلَى الشَّامِ، وَلَمَّا دَخَلَ يَزِيدُ بْنُ سِنَانٍ الْمَدِينَةَ كَانَ عَلَيْهِ ثِيَابٌ بِيضٌ فَاسْوَدَّتْ مِمَّا مَسَحَهُ النَّاسُ وَمِمَّا صَبُّوا عَلَيْهِ مِنَ الطِّيبِ.
✧ The dispatching of Ibn Ziyād and Ḥubaysh In the year sixty-five, Marwān b. al-Ḥakam sent out two expeditions: one of them with ʿUbayd Allāh b. Ziyād to the Jazīrah and to fight Zufar b. al-Ḥārith at Qarqīsiyā. He appointed him over all that he might conquer, so that when he finished with the Jazīrah he would turn to make for Iraq and take it from Ibn al-Zubayr. When he was in the Jazīrah, the death of Marwān reached him, and the letter of ʿAbd al-Malik b. Marwān came to him appointing him over what his father had appointed him over and urging him to march to Iraq. The other expedition was to Madinah with Ḥubaysh b. Dalajah al-Qaynī. He marched with them until he reached Madinah, over which was Jābir b. al-Aswad b. ʿAwf, the nephew of ʿAbd al-Raḥmān b. ʿAwf, on behalf of Ibn al-Zubayr, and Jābir fled from him. Then al-Ḥārith b. Abī Rabīʿah—he being the brother of ʿAmr b. Abī Rabīʿah—sent an army from Basra, for he was governor over it for Ibn al-Zubayr, and placed over them al-Ḥunayf b. al-Naḥaf al-Taymī to fight Ḥubaysh. When Ḥubaysh heard of them, he marched to them from Madinah, and ʿAbd Allāh b. al-Zubayr sent al-ʿAbbās b. Sahl b. Saʿd al-Sāʿidī to Madinah as amir and ordered him to march in pursuit of Ḥubaysh until he should meet the army from the people of Basra over whom was al-Ḥunayf. Al-ʿAbbās went forward following their tracks until he caught up with them at al-Rabadhah. Ḥubaysh fought them, and Yazīd b. Sinān shot him with an arrow and killed him. With him that day were Yūsuf b. al-Ḥakam and his son al-Ḥajjāj, both on a single camel, and his companions were routed, and five hundred of them took refuge in Madinah. Al-ʿAbbās b. Sahl said: "Come down upon my judgment." So they came down, and he killed them. The remnant of Ḥubaysh's force returned to Syria. When Yazīd b. Sinān entered Madinah, he was wearing white garments, and they turned black from the people wiping against him and from the perfume they poured on him.
Tarikh (al-Tabari) 2252No grade recorded
مَوْتِ مَرْوَانَ بْنِ الْحَكَمِ فِي شَهْرِ رَمَضَانَ مِنْ سنة خمس وستين مَاتَ مَرْوَانُ بْنُ الْحَكَمِ. وَكَانَ سَبَبُ مَوْتِهِ أَنَّ مُعَاوِيَةَ بْنَ يَزِيدَ لَمَّا حَضَرَتْهُ الْوَفَاةُ لَمْ يَسْتَخْلِفْ أَحَدًا، وَكَانَ حَسَّانُ بْنُ بِحَدْلٍ يُرِيدُ أَنْ يَجْعَلَ الْأَمْرَ مِنْ بَعْدِهِ فِي أَخِيهِ خَالِدِ بْنِ يَزِيدَ، وَكَانَ صَغِيرًا، وَحَسَّانُ خَالُ أَبِيهِ يَزِيدَ، فَبَايَعَ حَسَّانُ مَرْوَانَ بْنَ الْحَكَمِ وَهُوَ يُرِيدُ أَنْ يَجْعَلَ الْأَمْرَ بَعْدَهُ لِخَالِدٍ، فَلَمَّا بَايَعَهُ هُوَ وَأَهْلُ الشَّامِ قِيلَ لِمَرْوَانَ تَزَوَّجْ أُمَّ خَالِدٍ، وَهِيَ بِنْتُ أَبِي هَاشِمِ بْنِ عُتْبَةَ، حَتَّى يَصْغُرَ شَأْنُهُ فَلَا يَطْلُبُ الْخِلَافَةَ، فَتَزَوَّجَهَا، فَدَخَلَ خَالِدٌ يَوْمًا عَلَى مَرْوَانَ وَعِنْدَهُ جَمَاعَةٌ وَهُوَ يَمْشِي بَيْنَ صَفَّيْنِ، فَقَالَ مَرْوَانُ: وَاللَّهِ إِنَّكَ لَأَحْمَقُ ! تَعَالَ يَا ابْنَ الرَّطْبَةِ الِاسْتِ ! يُقَصِّرُ بِهِ لِيُسْقِطَهُ مِنْ أَعْيُنِ أَهْلِ الشَّامِ. فَرَجَعَ خَالِدٌ إِلَى أُمِّهِ فَأَخْبَرَهَا، فَقَالَتْ لَهُ: لَا يَعْلَمَنَّ ذَلِكَ مِنْكَ إِلَّا أَنَا، أَنَا أَكْفِيكَهُ. فَدَخَلَ عَلَيْهَا مَرْوَانُ فَقَالَ لَهَا: هَلْ قَالَ لَكِ خَالِدٌ فِيَّ شَيْئًا ؟ قَالَتْ: لَا، إِنَّهُ أَشَدُّ لَكَ تَعْظِيمًا مِنْ أَنْ يَقُولَ فِيكَ شَيْئًا. فَصَدَّقَهَا وَمَكَثَ أَيَّامًا، ثُمَّ إِنَّ مَرْوَانَ نَامَ عِنْدَهَا يَوْمًا، فَغَطَّتْهُ بِوِسَادَةٍ حَتَّى قَتَلَتْهُ، فَمَاتَ وَكَانَ ذَلِكَ فِي ثَالِثِ شَهْرِ رَمَضَانَ سَنَةَ خَمْسٍ وَسِتِّينَ بِدِمَشْقَ، وَلَهُ مِنَ الْعُمْرِ ثَلَاثٌ وَسِتُّونَ سَنَةً. وَقِيلَ: إِحْدَى وَسِتُّونَ وَقِيلَ: إِحْدَى وَثَمَانُونَ سَنَةً. وَكَانَتْ إِمَارَتُهُ تِسْعَةَ أَشْهُرٍ. وَقِيلَ: عَشَرَةَ أَشْهُرٍ إِلَّا ثَلَاثَةَ أَيَّامٍ. وَأَرَادَ عَبْدُ الْمَلِكِ قَتْلَ أُمِّ خَالِدٍ، فَقِيلَ لَهُ: يَظْهَرُ عِنْدَ الْخَلْقِ أَنَّ امْرَأَةً قَتَلَتْ أَبَاكَ، فَتَرَكَهَا. وَلَمَّا تُوُفِّيَ مَرْوَانُ قَامَ ( بِأَمْرِ الشَّامِ ) بَعْدَهُ ابْنُهُ عَبْدُ الْمَلِكِ، ( وَكَانَ بِمِصْرَ ابْنُهُ عَبْدُ الْعَزِيزِ بِطَاعَةِ أَخِيهِ عَبْدِ الْمَلِكِ. وَكَانَ عَبْدُ الْمَلِكِ ) وُلِدَ لِسَبْعَةِ أَشْهُرٍ، فَكَانَ النَّاسُ يَذُمُّونَهُ لِذَلِكَ، قِيلَ: إِنَّهُ اجْتَمَعَ عِنْدَهُ قَوْمٌ مِنَ الْأَشْرَافِ، فَقَالَ لِعُبَيْدِ اللَّهِ بْنِ زِيَادِ بْنِ ظَبْيَانَ الْبَكْرِيِّ: بَلَغَنِي أَنَّكَ لَا تُشْبِهُ أَبَاكَ، فَقَالَ: بَلَى وَاللَّهِ إِنِّي لَأَشْبَهُ بِهِ مِنَ الْمَاءِ بِالْمَاءِ وَالْغُرَابِ بِالْغُرَابِ، وَلَكِنْ إِنْ شِئْتَ أَخْبَرْتُكَ بِمَنْ لَمْ تُنْضِجْهُ الْأَرْحَامُ، وَلَمْ يُولَدْ بِالتَّمَامِ، وَلَمْ يُشْبِهِ الْأَخْوَالَ وَالْأَعْمَامَ. قَالَ: مَنْ ذَلِكَ ؟ قَالَ: سُوِيدُ بْنُ مَنْجُوفٍ، فَلَمَّا خَرَجَ عُبَيْدُ اللَّهِ وَسُوِيدٌ قَالَ لَهُ سُوِيدٌ: مَا سَرَّنِي بِمَقَالَتِكَ لَهُ حُمْرُ النَّعَمِ. فَقَالَ عُبَيْدُ اللَّهِ: وَمَا سَرَّنِي وَاللَّهِ بِاحْتِمَالِكَ إِيَّايَ وَسُكُوتِكَ سُودُهَا.
✧ The Death of Marwān b. al-Ḥakam In the month of Ramaḍān of the year sixty-five Marwān b. al-Ḥakam died. The cause of his death was that when Muʿāwiyah b. Yazīd was at the point of death, he did not appoint anyone as successor. Ḥassān b. Biḥdal wanted to place the affair after him in his brother Khālid b. Yazīd, and he was young. Ḥassān was the maternal uncle of his father Yazīd. Ḥassān gave allegiance to Marwān b. al-Ḥakam, intending to place the affair after him in Khālid. When he and the people of Syria gave allegiance to him, it was said to Marwān: Marry the mother of Khālid, who is the daughter of Abū Hāshim b. ʿUtbah, so that his standing may be diminished and he will not seek the caliphate. So he married her. One day Khālid entered upon Marwān while a group was with him, and he was walking between two rows. Marwān said: By God, you are indeed a fool! Come here, O son of the moist one of the anus! He belittled him in order to make him fall from the eyes of the people of Syria. Khālid returned to his mother and informed her. She said to him: Let no one know of that from you except me. I shall suffice you against him. Marwān entered upon her and said to her: Did Khālid say anything to you about me? She said: No; he holds you in too much esteem to say anything about you. He believed her and remained some days. Then one day Marwān slept at her place, and she covered him with a pillow until she killed him. He died, and that was on the third of the month of Ramaḍān in the year sixty-five in Damascus. He was sixty-three years of age. It is also said: sixty-one, and it is said: eighty-one years. His rule was nine months. It is also said: ten months less three days. ʿAbd al-Malik wanted to kill the mother of Khālid, but it was said to him: It will become known among the people that a woman killed your father, so he left her alone. When Marwān died, his son ʿAbd al-Malik took charge of the affairs of Syria after him. His son ʿAbd al-ʿAzīz was in Egypt in obedience to his brother ʿAbd al-Malik. ʿAbd al-Malik was born after seven months, and people used to disparage him for that. It is said that a group of nobles gathered with him, and he said to ʿUbayd Allāh b. Ziyād b. Ẓabyān al-Bakrī: I have heard that you do not resemble your father. He said: Indeed, by God, I resemble him as water resembles water and as a crow resembles a crow. But if you wish, I will tell you of one whom wombs did not bring to full term, who was not born complete, and who did not resemble maternal or paternal uncles. He said: Who is that? He said: Suwayd b. Manjūf. When ʿUbayd Allāh and Suwayd went out, Suwayd said to him: It would not please me, in exchange for your words to him, to have red camels. ʿUbayd Allāh said: By God, it would not please me, in exchange for your bearing with me and your silence, to have black ones.
Tarikh (al-Tabari) 2253No grade recorded
تَرْجَمَةُ مَرْوَانَ بْنِ الْحَكَمِ جَدِّ خُلَفَاءِ بَنِي أُمَيَّةَ الَّذِينَ كَانُوا بَعْدَهُ هُوَ مَرْوَانُ بْنُ الْحَكَمِ بْنِ أَبِي الْعَاصِ بْنِ أُمَيَّةَ بْنِ عَبْدِ شَمْسِ بْنِ عَبْدِ مَنَافٍ الْقُرَشِيُّ الْأُمَوِيُّ، أَبُو عَبْدِ الْمَلِكِ، وَيُقَالُ: أَبُو الْحَكَمِ. وَيُقَالُ: أَبُو الْقَاسِمِ. وَأُمُّهُ بِنْتُ عَلْقَمَةَ بْنِ صَفْوَانَ بْنِ أُمَيَّةَ مِنْ كِنَانَةَ، وَكَانَ مَوْلِدُهُ سَنَةَ اثْنَيْنِ مِنَ الْهِجْرَةِ، وَكَانَ أَبُوهُ قَدْ أَسْلَمَ عَامَ الْفَتْحِ، وَنَفَاهُ رَسُولُ اللَّهِ ﷺ إِلَى الطَّائِفِ لِأَنَّهُ يَتَجَسَّسُ عَلَيْهِ، وَرَآهُ النَّبِيُّ ﷺ يَوْمًا يَمْشِي وَيَتَخَلَّجُ فِي مَشْيِهِ كَأَنَّهُ يَحْكِيهِ، فَقَالَ لَهُ: كُنْ كَذَلِكَ، فَمَا زَالَ كَذَلِكَ حَتَّى مَاتَ. وَلَمَّا تُوُفِّيَ رَسُولُ اللَّهِ ﷺ كَلَّمَ عُثْمَانُ أَبَا بَكْرٍ فِي رَدِّهِ، لِأَنَّهُ عَمَّهُ، فَلَمْ يَفْعَلْ، فَلَمَّا تُوُفِّيَ أَبُو بَكْرٍ وَوَلِيَ عُمَرُ كَلَّمَهُ أَيْضًا فِي رَدِّهِ فَلَمْ يَفْعَلْ، فَلَمَّا وَلِيَ عُثْمَانُ رَدَّهُ وَقَالَ: إِنَّ رَسُولَ اللَّهِ ﷺ وَعَدَنِي أَنْ يَرُدَّهُ إِلَى الْمَدِينَةِ، فَكَانَ ذَلِكَ مِمَّا أَنْكَرَ النَّاسُ عَلَيْهِ. وَتُوُفِّيَ فِي خِلَافَةِ عُثْمَانَ فَصَلَّى عَلَيْهِ، وَقَدْ رُوِيَتُ أَخْبَارٌ كَثِيرَةٌ فِي لَعْنِهِ وَلَعْنِ مَنْ فِي صُلْبِهِ، رَوَاهَا الْحَافِظُ، وفِي أَسَانِيدِهَا كَلَامٌ. وَهُوَ صَحَابِيٌّ عِنْدَ طَائِفَةٍ كَثِيرَةٍ لِأَنَّهُ وُلِدَ فِي حَيَاةِ النَّبِيِّ ﷺ، وَرَوَى عَنْهُ فِي حَدِيثِ صُلْحِ الْحُدَيْبِيَةِ، وَفِي رِوَايَةٍ فِي " صَحِيحِ الْبُخَارِيِّ "، عَنْ مَرْوَانَ وَالْمِسْوَرِ بْنِ مَخْرَمَةَ، الْحَدِيثَ بِطُولِهِ. وَرَوَى عَنْ عُمَرَ، وَعُثْمَانَ، وَكَانَ كَاتِبُهُ، وَعَلِيٍّ، وَزَيْدِ بْنِ ثَابِتٍ، وَبُسْرَةَ بِنْتِ صَفْوَانَ الْأَسَدِيَّةِ، وَكَانَتْ حَمَاتَهُ. وَقَالَ الْحَاكِمُ أَبُو أَحْمَدَ: كَانَتْ خَالَتَهُ. وَلَا مُنَافَاةَ بَيْنَ كَوْنِهَا حَمَاتَهُ وَخَالَتَهُ. وَرَوَى عَنْهُ ابْنُهُ عَبْدُ الْمَلِكِ، وَسَهْلُ بْنُ سَعْدٍ، وَسَعِيدُ بْنُ الْمُسَيَّبِ، وَعُرْوَةُ بْنُ الزُّبَيْرِ، وَعَلِيُّ بْنُ الْحُسَيْنِ زَيْنُ الْعَابِدِينَ، وَمُجَاهِدٌ وَغَيْرُهُمْ. قَالَ الْوَاقِدِيُّ وَمُحَمَّدُ بْنُ سَعْدٍ: أَدْرَكَ النَّبِيَّ ﷺ، وَلَمْ يَحْفَظْ عَنْهُ شَيْئًا، وَكَانَ عُمْرُهُ ثَمَانِيَ سِنِينَ حِينَ تُوُفِّيَ النَّبِيُّ ﷺ. وَذَكَرَهُ ابْنُ سَعْدٍ فِي الطَّبَقَةِ الْأُولَى مِنَ التَّابِعِينَ. مكانة مروان بن الحكم وشيء من أخباره وَقَدْ كَانَ مَرْوَانُ مِنْ سَادَاتِ قُرَيْشٍ وَفُضَلَائِهَا. رَوَى ابْنُ عَسَاكِرَ وَغَيْرُهُ أَنَّ عُمَرَ بْنَ الْخَطَّابِ خَطَبَ امْرَأَةً إِلَى أُمِّهَا، فَقَالَ: إِنَّ جَرِيرًا الْبَجَلِيَّ يَخْطُبُ إِلَيْكُمْ أَسْلَمَ، وَهُوَ سَيِّدُ شَبَابِ الْمَشْرِقِ، وَمَرْوَانُ بْنُ الْحَكَمِ، وَهُوَ سَيِّدُ شَبَابِ قُرَيْشٍ، وَعَبْدُ اللَّهِ بْنُ عُمَرَ، وَهُوَ مَنْ قَدْ عَلِمْتُمْ، وَعُمَرُ. فَقَالَتِ الْمَرْأَةُ: أَجَادٌّ يَا أَمِيرَ الْمُؤْمِنِينَ ؟ قَالَ: نَعَمْ. قَالَتْ: قَدْ زَوَّجْنَاكَ يَا أَمِيرَ الْمُؤْمِنِينَ. وَقَدْ كَانَ عُثْمَانُ بْنُ عَفَّانَ يُكْرِمُهُ وَيُعَظِّمُهُ، وَكَانَ كَاتِبَ الْحُكْمِ بَيْنَ يَدَيْهِ، وَقَدْ قَاتَلَ مَرْوَانُ يَوْمَ الدَّارِ قِتَالًا شَدِيدًا، وَقَتَلَ بَعْضَ أُولَئِكَ الْخَوَارِجِ فَلَمَّا سَارَ طَلْحَةُ وَالزُّبَيْرُ وَعَائِشَةُ إِلَى الْبَصْرَةِ يَطْلُبُونَ بِدَمِ عُثْمَانَ سَارَ مَعَهُمْ فَقَاتَلَ قِتَالًا شَدِيدًا، فَلَمَّا نَظَرَ إِلَى طَلْحَةَ، قَالَ: وَاللَّهِ إِنْ كَانَ دَمُ عُثْمَانَ إِلَّا عِنْدَ هَذَا، فَرَمَاهُ بِسَهْمٍ فَقَتَلَهُ، وَتَوَارَى إِلَى أَنْ أُخِذَ لَهُ الْأَمَانُ مِنْ عَلِيٍّ، فَأَتَاهُ فَبَايَعَهُ ثُمَّ انْصَرَفَ إِلَى الْمَدِينَةِ، فَلَمْ يَزَلْ بِهَا حَتَّى وُلِّيَ مُعَاوِيَةُ فَوَلَّاهُ الْمَدِينَةَ سَنَةَ اثْنَتَيْنِ وَأَرْبَعِينَ، فَلَمَّا وَثَبَ أَهْلُ الْمَدِينَةِ أَيَّامَ الْحَرَّةِ أَخْرَجُوا بَنِي أُمَيَّةَ مِنَ الْمَدِينَةِ وَأَخْرَجُوهُ، فَجَعَلَ يُحَرِّضُ مُسْلِمَ بْنَ عُقْبَةَ عَلَيْهِمْ، وَرَجَعَ مَعَهُ حَتَّى ظَفِرَ بِأَهْلِ الْمَدِينَةِ، فَانْتَهَبَهَا ثَلَاثًا، وَقَدِمَ عَلَى يَزِيدَ، فَشَكَرَ لَهُ ذَلِكَ وَقَالَ ابْنُ عَبْدِ الْحَكَمِ: سَمِعْتُ الشَّافِعِيَّ يَقُولُ: كَانَ عَلِيٌّ يَوْمَ الْجَمَلِ حِينَ انْهَزَمَ النَّاسُ يُكْثِرُ السُّؤَالَ عَنْ مَرْوَانَ، فَقِيلَ لَهُ فِي ذَلِكَ، فَقَالَ: إِنَّهُ تَعْطِفُنِي عَلَيْهِ رَحِمٌ مَاسَّةٌ، وَهُوَ سَيِّدٌ مِنْ شَبَابِ قُرَيْشٍ. وعَنْ قَبِيصَةَ بْنِ جَابِرٍ، أَنَّهُ قَالَ لِمُعَاوِيَةَ: مَنْ تَرَى لِهَذَا الْأَمْرِ مِنْ بَعْدِكَ ؟ فَقَالَ: وَأَمَّا الْقَارِئُ لِكِتَابِ اللَّهِ، الْفَقِيهُ فِي دِينِ اللَّهِ، الشَّدِيدُ فِي حُدُودِ اللَّهِ، فَمَرْوَانُ بْنُ الْحَكَمِ. وَقَدِ اسْتَنَابَهُ عَلَى الْمَدِينَةِ غَيْرَ مَرَّةٍ، يَعْزِلُهُ ثُمَّ يُعِيدُهُ إِلَيْهَا، وَأَقَامَ لِلنَّاسِ الْحَجَّ فِي سِنِينَ مُتَعَدِّدَةٍ. وَقَالَ حَنْبَلٌ عَنِ الْإِمَامِ أَحْمَدَ قَالَ: يُقَالُ: إِنَّهُ كَانَ عِنْدَ مَرْوَانَ قَضَاءٌ، وَكَانَ يَتَّبِعُ قَضَاءَ عُمَرَ بْنِ الْخَطَّابِ. وَقَالَ ابْنُ وَهْبٍ: سَمِعْتُ مَالِكًا يَقُولُ وَذَكَرَ مَرْوَانَ يَوْمًا، فَقَالَ: قَالَ مَرْوَانُ: قَرَأْتُ كِتَابَ اللَّهِ مُنْذُ أَرْبَعِينَ سَنَةً، ثُمَّ أَصْبَحْتُ فِيمَا أَنَا فِيهِ مِنْ هِرَاقَةِ الدِّمَاءِ وَهَذَا الشَّأْنِ. وَقَالَ إِسْمَاعِيلُ بْنُ عَيَّاشٍ، بسنده عَنْ شُرَيْحِ بْنِ عُبَيْدٍ وَغَيْرِهِ قَالَ: كَانَ مَرْوَانُ إِذَا ذَكَرَ الْإِسْلَامَ قَالَ: بِنِعْمَةِ رَبِّي لَا بِمَا قَدَّمَتْ يَدِي وَلَا بِبَرَاتِي إِنَّنِي كُنْتُ خَاطِئَا وَقَالَ اللَّيْثُ، بسنده عَنْ سَالِمٍ أَبِي النَّضْرِ، أَنَّهُ قَالَ: شَهِدَ مَرْوَانُ جِنَازَةً، فَلَمَّا صَلَّى عَلَيْهَا انْصَرَفَ، فَقَالَ أَبُو هُرَيْرَةَ: أَصَابَ قِيرَاطًا وَحُرِمَ قِيرَاطًا. فَأُخْبِرَ بِذَلِكَ مَرْوَانُ، فَأَقْبَلَ يَجْرِي قَدْ بَدَتْ رُكْبَتَاهُ، فَقَعَدَ حَتَّى أُذِنَ لَهُ. وَرَوَى الْمَدَائِنِيُّ بسنده أَنَّ مَرْوَانَ كَانَ أَسْلَفَ عَلِيَّ بْنَ الْحُسَيْنِ حِينَ رَجَعَ إِلَى الْمَدِينَةِ بَعْدَ مَقْتَلِ أَبِيهِ سِتَّةَ آلَافِ دِينَارٍ، فَلَمَّا حَضَرَتْهُ الْوَفَاةُ أَوْصَى إِلَى ابْنِهِ عَبْدِ الْمَلِكِ أَنْ لَا يَسْتَرْجِعَ مِنْ عَلِيِّ بْنِ الْحُسَيْنِ شَيْئًا، فَبَعَثَ إِلَيْهِ عَبْدُ الْمَلِكِ بِذَلِكَ، فَامْتَنَعَ مِنْ قَبُولِهَا، فَأَلَحَّ عَلَيْهِ فَقَبِلَهَا. وَقَالَ الشَّافِعِيُّ بسنده أَنَّ الْحَسَنَ وَالْحُسَيْنَ كَانَا يُصَلِّيَانِ خَلْفَ مَرْوَانَ وَلَا يُعِيدَانِهَا، وَيَعْتَدَّانِ بِهَا. وعَنِ الزُّهْرِيِّ قَالَ: اجْتَمَعَ مَرْوَانُ وَابْنُ الزُّبَيْرِ عِنْدَ عَائِشَةَ، فَذَكَرَ مَرْوَانُ بَيْتَ لَبِيدٍ: وَمَا الْمَرْءُ إِلَّا كَالشِّهَابِ وَضَوْئِهِ يَجُوزُ رَمَادًا بَعْدَ إِذْ هُوَ سَاطِعُ فَقَالَ ابْنُ الزُّبَيْرِ: لَوْ شِئْتُ لَقُلْتُ مَا هُوَ أَفْضَلُ مِنْ هَذَا: فَفَوِّضْ إِلَى اللَّهِ الْأُمُورَ إِذَا اعْتَرَتْ وَبِاللَّهِ لَا بِالْأَقْرَبِينَ لَدَافِعُ فَقَالَ مَرْوَانُ: وَدَاوِ ضَمِيرَ الْقَلْبِ بِالْبِرِّ وَالتُّقَى وَلَا يَسْتَوِي قَلْبَانِ قَاسٍ وَخَاشِعُ فَقَالَ ابْنُ الزُّبَيْرِ: وَلَا يَسْتَوِي عَبْدَانِ عَبْدٌ مُكَلَّمُ عُتُلٌّ لِأَرْحَامِ الْأَقَارِبِ قَاطِعُ فَقَالَ مَرْوَانُ: وَعَبْدٌ تَجَافَى جَنْبُهُ عَنْ فِرَاشِهِ يَبِيتُ يُنَاجِي رَبَّهُ وَهُوَ رَاكِعُ فَقَالَ ابْنُ الزُّبَيْرِ: وَلِلْخَيْرِ أَهْلٌ يُعْرَفُونَ بِهُدَاهُمُ إِذَا حَجَبَتْهُمْ فِي الْخُطُوبِ الْجَوَامِعُ فَقَالَ مَرْوَانُ: وَلِلشَّرِّ أَهْلٌ يُعْرَفُونَ بِشَكْلِهِمْ تُشِيرُ إِلَيْهِمُ بِالْفُجُورِ الْأَصَابِعُ فَسَكَتَ ابْنُ الزُّبَيْرِ، فَقَالَتْ عَائِشَةُ: مَا لَكَ؟! فَمَا سَمِعْتُ بِمُحَاوَرَةٍ قَطُّ أَحْسَنَ مِنْ هَذِهِ، وَلَكِنْ لِمَرْوَانَ إِرْثٌ فِي الشِّعْرِ لَيْسَ لَكَ، فَقَالَ ابْنُ الزُّبَيْرِ لِمَرْوَانَ: عَرَّضْتَ، قَالَ: بَلْ أَنْتَ أَشَدُّ تَعْرِيضًا، طَلَبْتُ يَدَكَ فَأَعْطَيْتَنِي رِجْلَكَ. مروان بن الحكم أَوَّلُ مَنْ قَدَّمَ الْخُطْبَةَ عَلَى الصَّلَاةِ يَوْمَ الْعِيدِ وَقَدْ رَوَى عَبْدُ الرَّزَّاقِ بسنده عَنْ طَارِقِ بْنِ شِهَابٍ قَالَ: أَوَّلُ مَنْ قَدَّمَ الْخُطْبَةَ عَلَى الصَّلَاةِ يَوْمَ الْعِيدِ مَرْوَانُ، فَقَالَ لَهُ رَجُلٌ: خَالَفْتَ السُّنَّةَ. فَقَالَ لَهُ مَرْوَانُ: إِنَّهُ قَدْ تُرِكَ مَا هُنَالِكَ. فَقَالَ أَبُو سَعِيدٍ: أَمَّا هَذَا فَقَدْ قَضَى مَا عَلَيْهِ، سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: " مَنْ رَأَى مِنْكُمْ مُنْكَرًا فَلْيُغَيِّرْهُ بِيَدِهِ، فَإِنْ لَمْ يَسْتَطِعْ فَبِلِسَانِهِ، فَإِنْ لَمْ يَسْتَطِعْ فَبِقَلْبِهِ، وَذَلِكَ أَضْعَفُ الْإِيمَانِ ". قَالُوا: وَلَمَّا كَانَ نَائِبًا بِالْمَدِينَةِ كَانَ إِذَا وَقَعَتْ مُعْضِلَةٌ جَمَعَ مَنْ عِنْدِهِ مِنَ الصَّحَابَةِ، فَاسْتَشَارَهُمْ فِيهَا. قَالُوا: وَهُوَ الَّذِي جَمَعَ الصِّيعَانَ، فَأَخَذَ بِأَعْدَلَهَا، فَنُسِبَ إِلَيْهِ الصَّاعُ، فَقِيلَ: صَاعُ مَرْوَانَ. وَقَالَ الزُّبَيْرُ بْنُ بَكَّارٍ بسنده عَنْ إِسْمَاعِيلَ بْنِ أَبِي سَعِيدٍ الْخُدْرِيِّ، عَنْ أَبِيهِ قَالَ: خَرَجَ أَبُو هُرَيْرَةَ مِنْ عِنْدِ مَرْوَانَ، فَلَقِيَهُ قَوْمٌ قَدْ خَرَجُوا مِنْ عِنْدِهِ فَقَالُوا: إِنَّهُ أَشْهَدَنَا الْآنَ عَلَى مِائَةِ رَقَبَةٍ أَعْتَقَهَا السَّاعَةَ. قَالَ: فَغَمَزَ أَبُو هُرَيْرَةَ يَدِي، وَقَالَ: يَا أَبَا سَعِيدٍ، يَكٌّ مِنْ كَسْبٍ طَيِّبٍ خَيْرٌ مِنْ مِائَةِ رَقَبَةٍ. قَالَ الزُّبَيْرُ: الْيَكُّ: الْوَاحِدُ. وَقَالَ الْإِمَامُ أَحْمَدُ بسنده عَنْ أَبِي سَعِيدٍ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: " إِذَا بَلَغَ بَنُو أَبِي فُلَانٍ ثَلَاثِينَ رَجُلًا اتَّخَذُوا مَالَ اللَّهِ دُوَلًا، وَدِينَ اللَّهِ دَخَلًا، وَعِبَادَ اللَّهِ خَوَلًا ". مروان بن الحكم كَانَ من أَكْبَرَ الْأَسْبَابِ فِي حِصَارِ عثمان بن عفان ؓ وَمَرْوَانُ كَانَ أَكْبَرَ الْأَسْبَابِ فِي حِصَارِ عُثْمَانَ، لِأَنَّهُ زَوَّرَ عَلَى لِسَانِهِ كِتَابًا إِلَى مِصْرَ بِقَتْلِ أُولَئِكَ الْوَفْدِ، وَلَمَّا كَانَ مُتَوَلِّيًا عَلَى الْمَدِينَةِ لِمُعَاوِيَةَ كَانَ يَسُبُّ عَلِيًّا كُلَّ جُمُعَةٍ عَلَى الْمِنْبَرِ، وَقَالَ لَهُ الْحَسَنُ بْنُ عَلِيٍّ: لَقَدْ لَعَنَ اللَّهُ أَبَاكَ الْحَكَمَ وَأَنْتَ فِي صُلْبِهِ عَلَى لِسَانِ نَبِيِّهِ، فَقَالَ: " لَعَنَ اللَّهُ الْحَكَمَ وَمَا وَلَدَ " وَاللَّهُ أَعْلَمُ. البيعة لمروان بن الحكم وَقَدْ تَقَدَّمَ أَنَّ حَسَّانَ بْنَ مَالِكِ بْنِ بَحْدَلٍ لَمَّا قَدِمَ عَلَيْهِ مَرْوَانُ أَرْضَ الْجَابِيَةِ، أَعْجَبَهُ إِتْيَانُهُ إِلَيْهِ، فَبَايَعَهُ، وَبَايَعَ لَهُ أَهْلَ الْأُرْدُنِّ عَلَى أَنَّهُ إِذَا انْتَظَمَ لَهُ الْأَمْرُ نَزَلَ عَنِ الْإِمْرَةِ لِخَالِدِ بْنِ يَزِيدَ، وَيَكُونُ لِمَرْوَانَ إِمْرَةُ حِمْصَ، وَلِعَمْرِو بْنِ سَعِيدٍ نِيَابَةُ دِمَشْقَ. وَكَانَتِ الْبَيْعَةُ لِمَرْوَانَ يَوْمَ الِاثْنَيْنِ لِلنِّصْفِ مِنْ ذِي الْقِعْدَةِ سَنَةَ أَرْبَعٍ وَسِتِّينَ. قَالَهُ اللَّيْثُ بْنُ سَعْدٍ وَغَيْرُهُ. وَقَالَ اللَّيْثُ: وَكَانَتْ وَقْعَةُ مَرْجِ رَاهِطٍ فِي ذِي الْحِجَّةِ، مِنْ هَذِهِ السَّنَةِ بَعْدَ عِيدِ النَّحْرِ بِيَوْمَيْنِ. قَالُوا: فَغَلَبَ الضَّحَّاكَ بْنَ قَيْسٍ، وَاسْتَوْسَقَ لَهُ مُلْكُ الشَّامِ وَمِصْرَ، فَلَمَّا اسْتَقَرَّ مُلْكُهُ فِي هَذِهِ الْبِلَادِ بَايَعَ مِنْ بَعْدِهِ لِوَلَدِهِ عَبْدِ الْمَلِكِ، ثُمَّ مِنْ بَعْدِهِ لِوَلَدِهِ عَبْدِ الْعَزِيزِ - وَالِدِ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ - وَتَرَكَ الْبَيْعَةَ لِخَالِدِ بْنِ يَزِيدَ بْنِ مُعَاوِيَةَ ; لِأَنَّهُ كَانَ لَا يَرَاهُ أَهْلًا لِلْخِلَافَةِ، وَوَافَقَهُ عَلَى ذَلِكَ حَسَّانُ بْنُ مَالِكٍ، وَإِنْ كَانَ خَالًا لِخَالِدِ بْنِ يَزِيدَ، وَهُوَ الَّذِي قَامَ بِأَعْبَاءِ بَيْعَةِ عَبْدِ الْمَلِكِ، وفاة مروان بن الحكم ثُمَّ إِنَّ أُمَّ خَالِدٍ دَبَّرَتْ أَمْرَ مَرْوَانَ فَسَمَّتْهُ، وَيُقَالُ: بَلْ وَضَعَتْ عَلَى وَجْهِهِ وَهُوَ نَائِمٌ وِسَادَةً، فَمَاتَ مَخْنُوقًا، ثُمَّ إِنَّهَا أَعْلَنَتِ الصُّرَاخَ هِيَ وَجَوَارِيهَا وَصِحْنَ: مَاتَ أَمِيرُ الْمُؤْمِنِينَ فَجْأَةً. فَقَامَ مِنْ بَعْدِهِ وَلَدُهُ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ فِي الْخِلَافَةِ. وَقَالَ عَبْدُ اللَّهِ بْنُ أَبِي مَذْعُورٍ: حَدَّثَنِي بَعْضُ أَهْلِ الْعِلْمِ قَالَ: كَانَ آخِرُ مَا تَكَلَّمَ بِهِ مَرْوَانُ: وَجَبَتِ الْجَنَّةُ لِمَنْ خَافَ النَّارَ. وَكَانَ نَقْشُ خَاتَمِهِ: الْعِزَّةُ لِلَّهِ. وَقَالَ الْأَصْمَعِيُّ بسنده عَنْ حَرْبِ بْنِ زِيَادٍ قَالَ: كَانَ نَقْشُ خَاتَمِ مَرْوَانَ بْنِ الْحَكَمِ آمَنْتُ بِالْعَزِيزِ الرَّحِيمِ. وَكَانَتْ وَفَاتُهُ بِدِمَشْقَ عَنْ إِحْدَى - وَقِيلَ: ثَلَاثٍ - وَسِتِّينَ سَنَةً. وَقَالَ أَبُو مَعْشَرٍ وَغَيْرُ وَاحِدٍ: كَانَ عُمْرُهُ يَوْمَ تُوُفِّيَ إِحْدَى وَثَمَانِينَ سَنَةً. وَقَالَ خَلِيفَةُ: حَدَّثَنِي الْوَلِيدُ بْنُ هِشَامٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ قَالَ: مَاتَ مَرْوَانُ بِدِمَشْقَ لِثَلَاثٍ خَلَوْنَ مِنْ شَهْرِ رَمَضَانَ سَنَةَ خَمْسٍ وَسِتِّينَ، وَهُوَ ابْنُ ثَلَاثٍ وَسِتِّينَ وَصَلَّى عَلَيْهِ ابْنُهُ عَبْدُ الْمَلِكِ، وَكَانَتْ وِلَايَتُهُ تِسْعَةَ أَشْهُرٍ وَثَمَانِيَةَ عَشَرَ يَوْمًا. وَقَالَ غَيْرُهُ: عَشَرَةَ أَشْهُرٍ. وَقَالَ ابْنُ أَبِي الدُّنْيَا وَغَيْرُهُ: كَانَ قَصِيرًا، أَحْمَرَ الْوَجْهِ، أَوْقَصَ، دَقِيقَ الْعُنُقِ، كَبِيرَ الرَّأْسِ وَاللِّحْيَةِ، وَكَانَ يُلَقَّبُ: خَيْطُ بَاطِلٍ. قَالَ الْحَافِظُ ابْنُ عَسَاكِرَ: وَذَكَرَ سَعِيدُ بْنُ كَثِيرِ بْنِ عُفَيْرٍ، أَنَّ مَرْوَانَ مَاتَ حِينَ انْصَرَفَ مِنْ مِصْرَ بِالصِّنَّبْرَةِ، وَيُقَالُ: بِلُدٍّ. وَقَدْ قِيلَ: إِنَّهُ مَاتَ بِدِمَشْقَ، وَدُفِنَ بَيْنَ بَابِ الْجَابِيَةِ وَبَابِ الصَّغِيرِ.
✧ Biography of Marwān b. al-Ḥakam, ancestor of the Umayyad caliphs who came after him He is Marwān b. al-Ḥakam b. Abī al-ʿĀṣ b. Umayya b. ʿAbd Shams b. ʿAbd Manāf al-Qurashī al-Umawī, Abū ʿAbd al-Malik. It is also said: Abū al-Ḥakam. And it is said: Abū al-Qāsim. His mother was the daughter of ʿAlqama b. Ṣafwān b. Umayya of Kināna. His birth was in the year two of the Hijra. His father had embraced Islam in the year of the conquest, and the Messenger of Allah ﷺ banished him to al-Ṭāʾif because he was spying on him. The Prophet ﷺ saw him one day walking with a swagger in his gait as though he was imitating him, so he said to him: “Be like that,” and he remained like that until he died. When the Messenger of Allah ﷺ died, ʿUthmān spoke to Abū Bakr about bringing him back, because he was his paternal uncle, but he did not do it. When Abū Bakr died and ʿUmar took charge, he also spoke to him about bringing him back, but he did not do it. When ʿUthmān took charge, he brought him back and said: “The Messenger of Allah ﷺ promised me that he would return him to Madinah.” That was among the things for which people criticized him. He died during the caliphate of ʿUthmān, who prayed over him. Many reports have been narrated about cursing him and cursing those in his loins; the ḥāfiẓ narrated them, and there is discussion about their chains. He is a Companion according to many groups because he was born during the lifetime of the Prophet ﷺ, and narrated from him in the hadith of the treaty of al-Ḥudaybiya. In one narration in “Ṣaḥīḥ al-Bukhārī,” from Marwān and al-Miswar b. Makhrama, the hadith in full. He narrated from ʿUmar, ʿUthmān—and he was his scribe—ʿAlī, Zayd b. Thābit, and Busra bt. Ṣafwān al-Asadiyya, who was his mother-in-law. Al-Ḥākim Abū Aḥmad said: She was his maternal aunt. There is no contradiction between her being his mother-in-law and his maternal aunt. Narrated from him: his son ʿAbd al-Malik, Sahl b. Saʿd, Saʿīd b. al-Musayyab, ʿUrwa b. al-Zubayr, ʿAlī b. al-Ḥusayn Zayn al-ʿĀbidīn, Mujāhid and others. Al-Wāqidī and Muḥammad b. Saʿd said: He met the Prophet ﷺ but did not retain anything from him. He was eight years old when the Prophet ﷺ died. Ibn Saʿd mentioned him in the first class of the Successors. The standing of Marwān b. al-Ḥakam and some of his reports And Marwān was among the leaders of Quraysh and their distinguished men. Ibn ʿAsākir and others narrated that ʿUmar b. al-Khaṭṭāb proposed to a woman through her mother, and said: “Jarīr al-Bajalī is proposing to you Aslam, and he is the sayyid of the youth of the East; and Marwān b. al-Ḥakam, and he is the sayyid of the youth of Quraysh; and ʿAbd Allāh b. ʿUmar, and he is as you know; and ʿUmar.” The woman said: “Is this serious, O Commander of the Faithful?” He said: “Yes.” She said: “We have married you, O Commander of the Faithful.” ʿUthmān b. ʿAffān used to honor him and hold him in esteem, and he was his scribe for rulings before him. Marwān fought fiercely on the Day of the House and killed some of those Kharijites. When Ṭalḥa, al-Zubayr and ʿĀʾisha marched to Basra seeking vengeance for ʿUthmān’s blood, he marched with them and fought fiercely. When he saw Ṭalḥa, he said: “By Allah, the blood of ʿUthmān is only with this one,” and shot him with an arrow and killed him. He hid until a guarantee of safety was obtained for him from ʿAlī, then he came to him and gave allegiance to him, then left for Madinah. He remained there until Muʿāwiya took charge, who appointed him over Madinah in the year forty-two. When the people of Madinah rose during the days of al-Ḥarra, they expelled the Umayyads from Madinah and expelled him. He began inciting Muslim b. ʿUqba against them, and returned with him until he gained victory over the people of Madinah, and plundered it for three days. He came to Yazīd, who thanked him for that. Ibn ʿAbd al-Ḥakam said: I heard al-Shāfiʿī say: On the Day of the Camel, when the people were defeated, ʿAlī kept asking repeatedly about Marwān. It was said to him about that, and he said: “A close kinship ties me to him, and he is a sayyid among the youth of Quraysh.” From Qabīṣa b. Jābir, that he said to Muʿāwiya: “Whom do you think should take this matter after you?” He said: “As for the reciter of the Book of Allah, the jurist in the religion of Allah, the strict one in the limits of Allah, then Marwān b. al-Ḥakam.” He appointed him as his deputy over Madinah more than once, dismissing him then restoring him to it, and he led the people in the pilgrimage in several years. Ḥanbal said from Imām Aḥmad: It is said that Marwān had judicial authority and used to follow the judgments of ʿUmar b. al-Khaṭṭāb. Ibn Wahb said: I heard Mālik say, when Marwān was mentioned one day: Marwān said: “I have read the Book of Allah for forty years, and yet this morning I find myself in what I am in, of shedding blood and this affair.” Ismāʿīl b. ʿAyyāsh said, with his chain from Shurayḥ b. ʿUbayd and others: When Marwān mentioned Islam, he would say: By the grace of my Lord, not by what my hands have brought forth, nor by my innocence—I have been a sinner. Al-Layth said, with his chain from Sālim Abū al-Naḍr, that he said: Marwān attended a funeral, and when he had prayed over it he departed. Abū Hurayra said: “He gained one qīrāṭ and was deprived of one qīrāṭ.” Marwān was told of that, so he came running with his knees showing, and sat until he was given permission. Al-Madāʾinī narrated with his chain that Marwān had lent ʿAlī b. al-Ḥusayn, when he returned to Madinah after his father’s killing, six thousand dinars. When death approached him, he instructed his son ʿAbd al-Malik not to reclaim anything from ʿAlī b. al-Ḥusayn. ʿAbd al-Malik sent that to him, but he refused to accept it; he insisted, so he accepted it. Al-Shāfiʿī said with his chain that al-Ḥasan and al-Ḥusayn used to pray behind Marwān and did not repeat the prayer, and considered it valid. From al-Zuhrī, he said: Marwān and Ibn al-Zubayr met at ʿĀʾisha’s, and Marwān recited Labīd’s verse: A man is but like a shooting star and its light— he passes into ashes after having blazed. Ibn al-Zubayr said: If I wished I could say something better than this: So entrust matters to Allah when they befall— by Allah, not by kinsmen, is one defended. Marwān said: Treat the heart’s core with piety and righteousness— two hearts are not equal, one hard and one humble. Ibn al-Zubayr said: Two servants are not equal: a servant honored with speech, brutish, severing ties of kin— Marwān said: And a servant whose side forsakes his bed, spending the night conversing with his Lord while bowing. Ibn al-Zubayr said: For good there are people known by their guidance when great calamities conceal them. Marwān said: For evil there are people known by their appearance— fingers point at them with wickedness. Ibn al-Zubayr fell silent. ʿĀʾisha said: “What is the matter with you? I have never heard a dialogue finer than this, but Marwān has an inheritance in poetry that you do not.” Ibn al-Zubayr said to Marwān: “You insinuated.” He said: “Rather you are more insinuating. I sought your hand and you gave me your foot.” Marwān b. al-Ḥakam was the first to put the sermon before the prayer on the day of the festival ʿAbd al-Razzāq narrated with his chain from Ṭāriq b. Shihāb, who said: The first to put the sermon before the prayer on the day of the festival was Marwān. A man said to him: “You have contravened the Sunnah.” Marwān said to him: “What used to be there has been abandoned.” Abū Saʿīd said: “As for this man, he has fulfilled his duty. I heard the Messenger of Allah ﷺ say: ‘Whoever of you sees an evil, let him change it with his hand; if he cannot, then with his tongue; if he cannot, then with his heart, and that is the weakest of faith.’” They said: When he was deputy in Madinah, if a difficult matter arose he would gather the Companions who were with him and consult them about it. They said: He is the one who collected the measures and adopted the most equitable of them, so the ṣāʿ was attributed to him, and it was called the ṣāʿ of Marwān. Al-Zubayr b. Bakkār said with his chain from Ismāʿīl b. Abī Saʿīd al-Khudrī, from his father, who said: Abū Hurayra came out from Marwān’s presence, and he met people who had also come out from him. They said: “He has just made us witnesses to a hundred slaves that he freed this very hour.” He said: Abū Hurayra squeezed my hand and said: “O Abū Saʿīd, one from good earnings is better than a hundred slaves.” Al-Zubayr said: al-yakk means one. Imām Aḥmad said with his chain from Abū Saʿīd, who said: The Messenger of Allah ﷺ said: “When the sons of Abū so-and-so reach thirty men, they will take Allah’s wealth as personal property, Allah’s religion as deception, and Allah’s servants as slaves.” Marwān b. al-Ḥakam was among the greatest causes in the siege of ʿUthmān b. ʿAffān ؓ And Marwān was the greatest cause in the siege of ʿUthmān, because he forged in his name a letter to Egypt ordering the killing of that delegation. When he was governor of Madinah for Muʿāwiya, he used to curse ʿAlī every Friday from the pulpit. Al-Ḥasan b. ʿAlī said to him: “Allah has cursed your father al-Ḥakam, and you in his loins, on the tongue of His Prophet, for he said: ‘Allah has cursed al-Ḥakam and what he begot.’” And Allah knows best. The pledge of allegiance to Marwān b. al-Ḥakam It has been mentioned previously that when Ḥassān b. Mālik b. Baḥdal came to Marwān in the land of al-Jābiya, he was pleased by his coming to him, so he pledged allegiance to him, and the people of Jordan pledged allegiance to him on the condition that when the matter was settled for him, he would step down from command in favor of Khālid b. Yazīd, and Marwān would have command of Ḥimṣ, and ʿAmr b. Saʿīd would be deputy over Damascus. The pledge to Marwān was on Monday, the middle of Dhū al-Qaʿda in the year sixty-four. So said al-Layth b. Saʿd and others. Al-Layth said: The battle of Marj Rāhiṭ was in Dhū al-Ḥijja of this year, two days after the feast of the sacrifice. They said: He defeated al-Ḍaḥḥāk b. Qays, and the rule of Syria and Egypt was consolidated for him. When his rule was established in these lands, he gave the pledge after him to his son ʿAbd al-Malik, then after him to his son ʿAbd al-ʿAzīz—the father of ʿUmar b. ʿAbd al-ʿAzīz—and abandoned the pledge to Khālid b. Yazīd b. Muʿāwiya, because he did not consider him fit for the caliphate. Ḥassān b. Mālik agreed with him on that, even though he was the maternal uncle of Khālid b. Yazīd, and he was the one who undertook the burden of the pledge to ʿAbd al-Malik. The death of Marwān b. al-Ḥakam Then the mother of Khālid plotted against Marwān and poisoned him. It is also said: rather she placed a pillow over his face while he was sleeping, and he died suffocated. Then she raised the wailing, she and her slave girls, and cried: “The Commander of the Faithful has died suddenly.” His son ʿAbd al-Malik b. Marwān succeeded him in the caliphate. ʿAbd Allāh b. Abī Madhʿūr said: Some people of knowledge told me: The last thing Marwān said was: “Paradise is assured for him who fears the Fire.” The inscription on his seal ring was: “Might belongs to Allah.” Al-Aṣmaʿī said with his chain from Ḥarb b. Ziyād, who said: The inscription on Marwān b. al-Ḥakam’s seal ring was: “I have believed in the Mighty, the Merciful.” His death was in Damascus at the age of sixty-one—or it is said sixty-three—years. Abū Maʿshar and more than one said: His age on the day he died was eighty-one years. Khalīfa said: Al-Walīd b. Hishām told me, from his father, from his grandfather, who said: Marwān died in Damascus on the third night of Ramaḍān in the year sixty-five, and he was sixty-three years old. His son ʿAbd al-Malik prayed over him. His tenure was nine months and eighteen days. Others said: ten months. Ibn Abī al-Dunyā and others said: He was short, red-faced, short-necked, thin-necked, with a large head and beard. He was nicknamed Khayṭ Bāṭil (thread of falsehood). Al-Ḥāfiẓ Ibn ʿAsākir said: Saʿīd b. Kathīr b. ʿUfayr mentioned that Marwān died when he returned from Egypt at al-Ṣinnabra—or it is said at Ludd. It has also been said that he died in Damascus and was buried between Bāb al-Jābiya and Bāb al-Ṣaghīr.
Tarikh (al-Tabari) 2254No grade recorded
خِلَافَةُ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ بُويِعَ لَهُ بِالْخِلَافَةِ فِي حَيَاةِ أَبِيهِ، فَلَمَّا مَاتَ أَبُوهُ فِي ثَالِثِ رَمَضَانَ مِنْ هَذِهِ السَّنَةِ، أَعْنِي سَنَةَ خَمْسٍ وَسِتِّينَ، جُدِّدَتْ لَهُ الْبَيْعَةُ بِدِمَشْقَ وَمِصْرَ وَأَعْمَالِهَا، فَاسْتَقَرَّتْ يَدُهُ عَلَى مَا كَانَتْ يَدُ أَبِيهِ عَلَيْهِ. وهُوَ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ بْنِ الْحَكَمِ بْنِ أَبِي الْعَاصِ بْنِ أُمَيَّةَ بْنِ عَبْدِ شَمْسٍ، وَيُكَنَّى أَبَا الْوَلِيدِ، ?َأُمُّهُ عَائِشَةُ بِنْتُ مُعَاوِيَةَ بْنِ الْمُغِيرَةِ بْنِ أَبِي الْعَاصِ. وُلِدَ فِي سَنَةِ سِتٍّ وَعِشْرِينَ هُوَ وَيَزِيدُ بْنُ مُعَاوِيَةَ. وَقِيلَ: وُلِدَ فِي سَنَةِ أَرْبَعٍ وَعِشْرِينَ، وَحُمِلَ بِهِ سِتَّةَ أَشْهُرٍ فَقَطْ، وَكَانَ أَبْيَضَ. وَقِيلَ: كَانَ آدَمَ طِوَالًا كَثِيرَ الشَّعَرِ كَبِيرَ اللِّحْيَةِ وَالْعَيْنَيْنِ، مُشْرِقَ الْأَنْفِ، دَقِيقَ الْوَجْهِ، مُضَبَّبَ الْأَسْنَانِ بِالذَّهَبِ، كَانَ فَقِيهَا رَاوِيًا نَاسِكًا، يُدْعَى حَمَامَةَ الْمَسْجِدِ، شَاعِرًا. وَقَالَ نَافِعٌ: أَدْرَكْتُ الْمَدِينَةَ وَمَا بِهَا شَابٌّ أَنْسَكَ، وَلَا أَشَدَّ تَشْمِيرًا، وَلَا أَكْثَرَ صَلَاةً، وَلَا أَطْلَبَ لِلْعِلْمِ مِنْ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ. قَالَ ابن الجوزي: اسْتَعْمَلَهُ مُعَاوِيَةُ عَلَى الْمَدِينَةِ وَهُوَ ابْنُ سِتَّ عَشْرَةَ سَنَةً، وَأَوَّلُ مَنْ سُمِّيَ بِعَبْدِ الْمَلِكِ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ، وَأَوَّلُ مَنْ سُمِّيَ فِي الْإِسْلَامِ أَحْمَدَ أَبُو الْخَلِيلِ بْنُ أَحْمَدَ الْعَرُوضِيُّ. وَعَبْدُ الْمَلِكِ أَوَّلُ مَنْ أَمَرَ أَنْ يُقَالَ عَلَى الْمَنَابِرِ: اللَّهُمَّ أَصْلِحْ عَبْدَكَ وَخَلِيفَتَكَ، فَلَمَّا بُويِعَ لَهُ تَغَيَّرَتْ أُمُورُهُ فِي بَابِ الدِّينِ. قَالَ ابن الجوزي: وَقَدْ رَوَاهَا ثَعْلَبٌ، عَنِ ابْنِ الزَّعْفَرَانِيِّ، قَالَ: لَمَّا سُلِّمَ عَلَى عَبْدِ الْمَلِكِ بِالْخِلَافَةِ كَانَ فِي حِجْرِهِ مُصْحَفٌ، فَأَطْبَقَهُ، وَقَالَ: هَذَا فِرَاقُ بَيْنِي وَبَيْنِكَ. وعَنْ عَبْدِ الْخَالِقِ بْنِ زَيْدِ بْنِ وَاقِدٍ، عَنْ أَبِيهِ، قَالَ: حَدَّثَنِي عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ، قَالَ: كُنْتُ أُجَالِسُ بَرِيرَةَ فَقَالَتْ: إِنَّ فِيكَ خِصَالًا، خَلِيقٌ أَنْ تَلِيَ الْأَمْرَ فَإِنْ وُلِّيتَهُ فَاتَّقِ الدِّمَاءَ؛ فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: "إِنَّ الرَّجُلَ لَيُدْفَعُ عَنْ بَابِ الْجَنَّةِ بَعْدَ أَنْ يَنْظُرَ إِلَيْهَا بِمِلْءِ مِحْجَمَةٍ مِنْ دَمِ امْرِئٍ مُسْلِمٍ يُرِيقُهُ". [مِنْ فَضَائِلِ وَصِفَاتِ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ] قَالَ أَحْمَدُ بْنُ عَبْدِ اللَّهِ الْعِجْلِيُّ: (كَانَ عَبْدُ الْمَلِكِ أَبْخَرَ الْفَمِ، وَإِنَّهُ وُلِدَ لِسِتَّةِ أَشْهُرٍ). وَقَالَ ابْنُ سَعْدٍ: (كَانَ عَابِدًا نَاسِكًا بِالْمَدِينَةِ قَبْلَ الْخِلَافَةِ). وَقَالَ يَحْيَى الْغَسَّانِيُّ: (كَانَ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ كَثِيرًا مَا يَجْلِسُ إِلَى أُمِّ الدَّرْدَاءِ، فَقَالَتْ لَهُ مَرَّةً: بَلَغَنِي يَا أَمِيرَ الْمُؤْمِنِينَ أَنَّكَ شَرِبْتَ الطِّلَاءَ بَعْدِ النُّسُكِ وَالْعِبَادَةِ، قَالَ: إِي وَاللَّهِ؛ وَالدِّمَاءَ قَدْ شَرِبْتُهَا). وَقَالَ نَافِعٌ: (لَقَدْ رَأَيْتُ الْمَدِينَةَ وَمَا بِهَا شَابٌّ أَشَدُّ تَشْمِيرًا وَلَا أَفْقَهُ وَلَا أَنْسَكُ وَلَا أَقْرَأُ لِكِتَابِ اللَّهِ مِنْ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ). وَقَالَ أَبُو الزِّنَادِ: (فُقَهَاءُ الْمَدِينَةِ: سَعِيدُ بْنُ الْمُسَيَّبِ، وَعَبْدُ الْمَلِكِ بْنُ مَرْوَانَ، وَعُرْوَةُ بْنُ الزُّبَيْرِ، وَقَبِيصَةُ بْنُ ذُؤَيْبٍ). وَقَالَ ابْنُ عُمَرَ: (وَلَدَ النَّاسُ أَبْنَاءً، وَوَلَدَ مَرْوَانُ أَبًا). وَقَالَ عُبَادَةُ بْنُ نُسَيٍّ: قِيلَ لِابْنِ عُمَرَ: إِنَّكُمْ مَعْشَرَ أَشْيَاخِ قُرَيْشٍ يُوشِكُ أَنْ تَنْقَرِضُوا، فَمَنْ نَسْأَلُ بَعْدَكُمْ؟ فَقَالَ: (إِنَّ لِمَرْوَانَ ابْنًا فَقِيهَا؛ فَاسْأَلُوهُ). وَقَالَ سُحَيْمٌ مَوْلَى أَبِي هُرَيْرَةَ: (دَخَلَ عَبْدُ الْمَلِكِ وَهُوَ شَابٌّ عَلَى أَبِي هُرَيْرَةَ - ؓ، فَقَالَ أَبُو هُرَيْرَةَ: هَذَا يَمْلِكُ الْعَرَبَ. وَقَالَ عَبْدَةُ بْنُ رِيَاحٍ الْغَسَّانِيُّ: قَالَتْ أُمُّ الدَّرْدَاءِ لِعَبْدِ الْمَلِكِ: (مَا زِلْتُ أَتَخَيَّلُ هَذَا الْأَمْرَ فِيكَ مُنْذُ رَأَيْتُكَ، قَالَ: وَكَيْفَ ذَاكَ؟ قَالَتْ: مَا رَأَيْتُ أَحْسَنَ مِنْكَ مُحَدِّثًا، وَلَا أَعْلَمَ مِنْكَ مُسْتَمِعًا). وَقَالَ الشَّعْبِيُّ: (مَا جَالَسْتُ أَحَدًا... إِلَّا وَجَدْتُ لِي عَلَيْهِ الْفَضْلَ إِلَّا عَبْدَ الْمَلِكِ بْنَ مَرْوَانَ؛ فَإِنِّي مَا ذَاكَرْتُهُ حَدِيثًا... إِلَّا زَادَنِي فِيهِ، وَلَا شِعْرًا... إِلَّا زَادَنِي فِيهِ). وَقَالَ الذَّهَبِيُّ: (سَمِعَ عَبْدُ الْمَلِكِ مِنْ: عُثْمَانَ، وَأَبِي هُرَيْرَةَ، وَأَبِي سَعِيدٍ، وَأُمِّ سَلَمَةَ، وَبَرِيرَةَ، وَابْنِ عُمَرَ، وَمُعَاوِيَةَ. رَوَى عَنْهُ: عُرْوَةُ، وَخَالِدُ بْنُ مَعْدَانَ، وَرَجَاءُ بْنُ حَيْوَةَ، وَالزُّهْرِيُّ، وَيُونُسُ بْنُ مَيْسَرَةَ، وَرَبِيعَةُ بْنُ يَزِيدَ، وَإِسْمَاعِيلُ بْنُ عُبَيْدِ اللَّهِ، وَحَرِيزُ بْنُ عُثْمَانَ، وَطَائِفَةٌ). وَقَالَ بَكْرُ بْنُ عَبْدِ اللَّهِ الْمُزَنِيُّ: (أَسْلَمَ يَهُودِيٌّ اسْمُهُ يُوسُفُ، وَكَانَ قَرَأَ الْكُتُبَ، فَمَرَّ بِدَارِ مَرْوَانَ فَقَالَ: وَيْلٌ لِأُمَّةِ مُحَمَّدٍ مِنْ أَهْلِ هَذِهِ الدَّارِ!! فَقُلْتُ لَهُ: إِلَى مَتَى؟ قَالَ: حَتَّى تَجِيءَ رَايَاتٌ سُودٌ مِنْ قِبَلِ خُرَاسَانَ. وَكَانَ صَدِيقًا لِعَبْدِ الْمَلِكِ بْنِ مَرْوَانَ، فَضَرَبَ يَوْمًا عَلَى مَنْكِبِهِ وَقَالَ: اتَّقِ اللَّهَ فِي أُمَّةِ مُحَمَّدٍ إِذَا مَلَكْتَهُمْ، فَقَالَ: دَعْنِي وَيْحَكَ!! مَا شَأْنِي وَشَأْنُ ذَلِكَ؟! فَقَالَ: اتَّقِ اللَّهَ فِي أَمْرِهِمْ. قَالَ: وَجَهَّزَ يَزِيدُ جَيْشًا إِلَى أَهْلِ مَكَّةَ، فَقَالَ عَبْدُ الْمَلِكِ: أَعُوذُ بِاللَّهِ، أَيَبْعَثُ إِلَى حَرَمِ اللَّهِ؟! فَضَرَبَ يُوسُفُ مَنْكِبَهُ وَقَالَ: جَيْشُكَ إِلَيْهِمْ أَعْظَمُ). وَقَالَ يَحْيَى الْغَسَّانِيُّ: (لَمَّا نَزَلَ مُسْلِمُ بْنُ عُقْبَةَ الْمَدِينَةَ... دَخَلْتُ مَسْجِدَ النَّبِيِّ – ﷺ فَجَلَسْتُ إِلَى جَنْبِ عَبْدِ الْمَلِكِ، فَقَالَ لِي عَبْدُ الْمَلِكِ: أَمِنْ هَذَا الْجَيْشِ أَنْتَ؟ قُلْتُ: نَعَمْ. قَالَ: ثَكِلَتْكَ أُمُّكَ!! أَتَدْرِي إِلَى مَنْ تَسِيرُ؟ إِلَى أَوَّلِ مَوْلُودٍ وُلِدَ فِي الْإِسْلَامِ، وَإِلَى ابْنِ حَوَارِيِّ رَسُولِ اللهِ ﷺ، وَإِلَى ابْنِ ذَاتِ النِّطَاقَيْنِ، وَإِلَى مَنْ حَنَّكَهُ رَسُولُ اللهِ ﷺ، أَمَا وَاللَّهِ إِنَّ جِئْتَهُ نَهَارًا... وَجَدْتَهُ صَائِمًا، وَلَئِنْ جِئْتَهُ لَيْلًا... لَتَجِدَنَّهُ قَائِمًا، فَلَوْ أَنَّ أَهْلَ الْأَرْضِ أَطْبَقُوا عَلَى قَتْلِهِ... لَأَكَبَّهُمُ اللَّهُ جَمِيعًا فِي النَّارِ. فَلَمَّا صَارَتِ الْخِلَافَةُ إِلَى عَبْدِ الْمَلِكِ... وَجَّهَنَا مَعَ الْحَجَّاجِ حَتَّى قَتَلْنَاهُ). وَقَالَ ابْنُ أَبِي عَائِشَةَ: (أَفْضَى الْأَمْرُ إِلَى عَبْدِ الْمَلِكِ وَالْمُصْحَفُ فِي حِجْرِهِ، فَأَطْبَقَهُ وَقَالَ: هَذَا آخِرُ الْعَهْدِ بِكَ). [ أَوَّلِيَّاتِ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ] وَقَالَ مَالِكٌ: (سَمِعْتُ يَحْيَى بْنَ سَعِيدٍ يَقُولُ: أَوَّلُ مَنْ صَلَّى فِي الْمَسْجِدِ مَا بَيْنَ الظُّهْرِ وَالْعَصْرِ: عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ وَفِتْيَانٌ مَعَهُ، كَانُوا إِذَا صَلَّى الْإِمَامُ الظُّهْرَ... قَامُوا فَصَلُّوا إِلَى الْعَصْرِ، فَقِيلَ لِسَعِيدِ بْنِ الْمُسَيِّبِ: لَوْ قُمْنَا فَصَلَّيْنَا كَمَا يُصَلِّي هَؤُلَاءِ؟ فَقَالَ سَعِيدٌ: لَيْسَتِ الْعِبَادَةُ بِكَثْرَةِ الصَّلَاةِ وَالصَّوْمِ، وَإِنَّمَا الْعِبَادَةُ التَّفَكُّرُ فِي أَمْرِ اللَّهِ، وَالْوَرَعُ عَنْ مَحَارِمِ اللَّهِ). وَقَالَ مُصْعَبُ بْنُ عَبْدِ اللَّهِ: (أَوَّلُ مَنْ سُمِّيَ فِي الْإِسْلَامِ عَبْدَ الْمَلِكِ: عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ). وَقَالَ يَحْيَى بْنُ بُكَيْرٍ: (سَمِعْتُ مَالِكًا يَقُولُ: أَوَّلُ مَنْ ضَرَبَ الدَّنَانِيرَ: عَبْدُ الْمَلِكِ، وَكَتَبَ عَلَيْهَا الْقُرْآنَ). وَقَالَ مُصْعَبٌ: (كَتَبَ عَبْدُ الْمَلِكِ عَلَى الدَّنَانِيرِ: { قُلْ هُوَ اللَّهُ أَحَدٌ } وَفِي الْوَجْهِ الْآخَرِ: لَا إِلَهَ إِلَّا اللَّهُ، وَطَوَّقَهُ بِطَوْقٍ فِضَّةٍ، وَكَتَبَ فِيهِ: ضُرِبَ بِمَدِينَةِ كَذَا، وَكَتَبَ خَارِجَ الطَّوْقِ: مُحَمَّدٌ رَسُولُ اللَّهِ، أَرْسَلَهُ بِالْهُدَى وَدِينِ الْحَقِّ). وَفِي «الْأَوَائِلِ» لِلْعَسْكَرِيِّ بِسَنَدِهِ: (كَانَ عَبْدُ الْمَلِكِ أَوَّلَ مَنْ كَتَبَ فِي صُدُورِ الطَّوَامِيرِ : { قُلْ هُوَ اللَّهُ أَحَدٌ } وَذَكَرَ النَّبِيُّ ﷺ مَعَ التَّارِيخِ، فَكَتَبَ مَلِكُ الرُّومِ: إِنَّكُمْ قَدْ أَحْدَثْتُمْ فِي طَوَامِيرِكُمْ شَيْئًا مِنْ ذِكْرِ نَبِيِّكُمْ فَاتْرُكُوهُ، وَإِلَّا... أَتَاكُمْ مِنْ دَنَانِيرِنَا ذِكْرُ مَا تَكْرَهُونَ، فَعَظُمَ ذَلِكَ عَلَى عَبْدِ الْمَلِكِ، فَأَرْسَلَ إِلَى خَالِدِ بْنِ يَزِيدَ بْنِ مُعَاوِيَةَ فَشَاوَرَهُ، فَقَالَ: حَرِّمْ دَنَانِيرَهُمْ وَاضْرِبْ لِلنَّاسِ سِكَكًا فِيهَا ذِكْرُ اللَّهِ وَذِكْرُ رَسُولِهِ، وَلَا تُعْفِهِمْ مِمَّا يَكْرَهُونَ فِي الطَّوَامِيرِ. فَضَرَبَ الدَّنَانِيرَ سَنَةَ خَمْسٍ وَسَبْعِينَ. قَالَ الْعَسْكَرِيُّ: (وَأَوَّلُ خَلِيفَةٍ بَخِلَ: عَبْدُ الْمَلِكِ، وَكَانَ يُسَمَّى: رَشْحُ الْحِجَارَةِ؛ لِبُخْلِهِ، وَيُكَنَّى أَبَا الذِّبَّانِ، لِبَخَرِهِ). قَالَ: (وَهُوَ أَوَّلُ مَنْ غَدَرَ فِي الْإِسْلَامِ، وَأَوَّلُ مَنْ نَهَى عَنِ الْكَلَامِ بِحَضْرَةِ الْخُلَفَاءِ، وَأَوَّلُ مَنْ نَهَى عَنِ الْأَمْرِ بِالْمَعْرُوفِ). ثُمَّ أَخْرَجَ بِسَنَدِهِ عَنِ ابْنِ الْكَلْبِيِّ قَالَ: (كَانَ مَرْوَانُ بْنُ الْحَكَمِ وَلَّى الْعَهْدَ عَمْرَو بْنَ سَعِيدِ بْنِ الْعَاصِي بَعْدَ ابْنِهِ، فَقَتَلَهُ عَبْدُ الْمَلِكِ، وَكَانَ قَتْلُهُ أَوَّلَ غَدْرٍ فِي الْإِسْلَامِ)، فَقَالَ بَعْضُهُمْ: يَا قَوْمِ لَا تَغْلِبُوا عَنْ رَأْيِكُمْ فَلَقَدْ جَرَّبْتُمُ الْغَدْرَ مِنْ أَبْنَاءِ مَرْوَانَا أَمْسَوْا وَقَدْ قَتَلُوا عَمْرًا وَمَا رَشَدُوا يَدْعُونَ غَدْرًا بِعَهْدِ اللَّهِ كَيْسَانَا وَيَقْتُلُونَ الرِّجَالَ الْبُزْلَ ضَاحِيَةً لِكَيْ يُوَلُّوا أُمُورَ النَّاسِ وِلْدَانَا تَلَاعَبُوا بِكِتَابِ اللَّهِ وَاتَّخَذُوا هَوَاهُمُ فِي مَعَاصِي اللَّهِ قُرْآنًا وَأُخْرِجَ بِإِسْنَادٍ فِيهِ الْكُدَيْمِيُّ - وَهُوَ مُتَّهَمٌ بِالْكَذِبِ - عَنِ ابْنِ جُرَيْجٍ، عَنْ أَبِيهِ قَالَ: خَطَبَنَا عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ بِالْمَدِينَةِ بَعْدَ قَتْلِ ابْنِ الزُّبَيْرِ عَامَ حَجَّ سَنَةَ خَمْسٍ وَسَبْعِينَ، فَقَالَ بَعْدَ حَمْدِ اللَّهِ وَالثَّنَاءِ عَلَيْهِ: (أَمَّا بَعْدُ: فَلَسْتُ بِالْخَلِيفَةِ الْمُسْتَضْعَفِ - يَعْنِي: عُثْمَانَ - وَلَا الْخَلِيفَةِ الْمُدَاهِنِ - يَعْنِي: مُعَاوِيَةَ - وَلَا الْخَلِيفَةِ الْمَأْفُونِ - يَعْنِي: يَزِيدَ - أَلَا وَإِنَّ مَنْ كَانَ قَبْلِي مِنَ الْخُلَفَاءِ كَانُوا يَأْكُلُونَ وَيُطْعِمُونَ مِنْ هَذِهِ الْأَمْوَالِ، أَلَا وَإِنِّي لَا أُدَاوِي أَدْوَاءَ هَذِهِ الْأُمَّةِ إِلَّا بِالسَّيْفِ حَتَّى تَسْتَقِيمَ لِي قَنَاتُكُمْ، تُكَلِّفُونَا أَعْمَالَ الْمُهَاجِرِينَ الْأَوَّلِينَ وَلَا تَعْمَلُونَ مِثْلَ أَعْمَالِهِمْ؟! فَلَنْ تَزْدَادُوا إِلَّا عُقُوبَةً حَتَّى يَحْكُمَ السَّيْفُ بَيْنَنَا وَبَيْنَكُمْ. هَذَا عَمْرُو بْنُ سَعِيدٍ قَرَابَتُهُ، وَمَوْضِعُهُ مَوْضِعُهُ، قَالَ بِرَأْسِهِ هَكَذَا، فَقُلْنَا بِأَسْيَافِنَا هَكَذَا، أَلَا وَإِنَّا نَحْمِلُ لَكُمْ كُلَّ شَيْءٍ، إِلَّا وُثُوبًا عَلَى مِنْبَرٍ، أَوْ نَصْبَ رَايَةٍ، أَلَا وَإِنَّ الْجَامِعَةَ الَّتِي جَعَلْتُهَا فِي عُنُقِ عَمْرِو بْنِ سَعِيدٍ عِنْدِي، وَاللَّهِ لَا يَفْعَلُ أَحَدٌ فِعْلَهُ إِلَّا جَعَلْتُهَا فِي عُنُقِهِ، وَاللَّهِ لَا يَأْمُرُنِي أَحَدٌ بِتَقْوَى اللَّهِ بَعْدَ مَقَامِي هَذَا.. إِلَّا ضَرَبْتُ عُنُقَهُ) ثُمَّ نَزَلَ. ثُمَّ قَالَ الْعَسْكَرِيُّ: (وَعَبْدُ الْمَلِكِ أَوَّلُ مَنْ نَقَلَ الدِّيوَانَ مِنَ الْفَارِسِيَّةِ إِلَى الْعَرَبِيَّةِ، وَأَوَّلُ مَنْ رَفَعَ يَدَيْهِ عَلَى الْمِنْبَرِ). قُلْتُ: فَتَمَّتْ لَهُ عَشْرَةٌ أَوَائِلُ؛ مِنْهَا خَمْسَةٌ مَذْمُومَةٌ. وَقَدْ أَخْرَجَ ابْنُ أَبِي شَيْبَةَ فِي «الْمُصَنَّفَ» بِسَنَدِهِ عَنْ مُحَمَّدِ بْنِ سِيرِينَ قَالَ: (أَوَّلُ مَنْ أَحْدَثَ الْأَذَانَ فِي الْفِطْرِ وَالْأَضْحَى: بَنُو مَرْوَانَ، فَإِمَّا أَنْ يَكُونَ عَبْدَ الْمَلِكِ، أَوْ أَحَدًا مِنْ أَوْلَادِهِ). وَأَخْرَجَ عَبْدُ الرَّزَّاقِ عَنِ ابْنِ جُرَيْجٍ قَالَ: (أَخْبَرَنِي غَيْرُ وَاحِدٍ: أَنَّ أَوَّلَ مَنْ كَسَا الْكَعْبَةَ الدِّيبَاجَ: عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ، وَإِنَّ مَنْ أَدْرَكَ ذَلِكَ مِنَ الْفُقَهَاءِ قَالُوا: أَصَابَ، مَا نَعْلَمُ لَهَا مِنْ كِسْوَةٍ أَوْفَقُ مِنْهُ). وَقَالَ يُوسُفُ بْنُ الْمَاجِشُونِ: (كَانَ عَبْدُ الْمَلِكِ إِذَا قَعَدَ لِلْحُكْمِ... قُيِّمَ عَلَى رَأْسِهِ بِالسُّيُوفِ). وَقَالَ الْأَصْمَعِيُّ: (قِيلَ لِعَبْدِ الْمَلِكِ: يَا أَمِيرَ الْمُؤْمِنِينَ؛ عَجِلَ عَلَيْكَ الشَّيْبُ؟ فَقَالَ: وَكَيْفَ لَا؛ وَأَنَا أَعْرِضُ عَقْلِي عَلَى النَّاسِ فِي كُلِّ جُمُعَةٍ؟!). وَقَالَ مُحَمَّدُ بْنُ حَرْبٍ الزِّيَادِيُّ: (قِيلَ لِعَبْدِ الْمَلِكِ بْنِ مَرْوَانَ: مَنْ أَفْضَلُ النَّاسِ؟ قَالَ: مَنْ تَوَاضَعَ عَنْ رِفْعَةٍ، وَزَهِدَ عَنْ قُدْرَةٍ، وَأَنْصَفَ عَنْ قُوَّةٍ). [أَعْفِنِي مِنْ أَرْبَعٍ وَقُلْ مَا شِئْتَ] وَقَالَ ابْنُ عَائِشَةَ: (كَانَ عَبْدُ الْمَلِكِ إِذَا دَخَلَ عَلَيْهِ رَجُلٌ مِنْ أُفُقٍ مِنَ الْآفَاقِ.. قَالَ: أَعْفِنِي مِنْ أَرْبَعٍ، وَقُلْ بَعْدَهَا مَا شِئْتَ: لَا تَكْذِبْنِي؛ فَإِنَّ الْكَذُوبَ لَا رَأْيَ لَهُ، وَلَا تُجِبْنِي فِيمَا لَا أَسْأَلُكَ؛ فَإِنَّ فِيمَا أَسْأَلُكَ عَنْهُ شُغُلًا، وَلَا تُطْرِنِي، فَإِنِّي أَعْلَمُ بِنَفْسِي مِنْكَ، وَلَا تَحْمِلْنِي عَلَى الرَّعِيَّةِ؛ فَإِنِّي إِلَى الرِّفْقِ بِهِمْ أَحْوَجُ). [احْتِضَارُ عَبْدِ الْمَلِكِ وَوَصِيَّتُهُ] وَقَالَ الْمَدَائِنِيُّ: (لَمَّا أَيْقَنَ عَبْدُ الْمَلِكِ بِالْمَوْتِ.. قَالَ: وَاللَّهِ؛ لَوَدِدْتُ أَنِّي كُنْتُ مُنْذُ وُلِدْتُ إِلَى يَوْمِي هَذَا حَمَّالًا. ثُمَّ أَوْصَى بَنِيهِ بِتَقْوَى اللَّهِ، وَنَهَاهُمْ عَنِ الْفُرْقَةِ وَالِاخْتِلَافِ، وَقَالَ: كُونُوا بَنِي أُمٍّ بَرَرَةً، وَكُونُوا فِي الْحَرْبِ أَحْرَارًا، وَلِلْمَعْرُوفِ مَنَارًا، فَإِنَّ الْحَرْبَ لَمْ تُدْنِ مَنِيَّةً قَبْلَ وَقْتِهَا، وَإِنَّ الْمَعْرُوفَ يَبْقَى أَجْرُهُ وَذِكْرُهُ، وَاحْلَوْا فِي مَرَارَةٍ، وَلِينُوا فِي شِدَّةٍ، وَكُونُوا كَمَا قَالَ ابْنُ عَبْدِ الْأَعْلَى الشَّيْبَانِيُّ: إِنَّ الْقِدَاحَ إِذَا اجْتَمَعْنَ فَرَامَهَا بِالْكَسْرِ ذُو حَنَقٍ وَبَطْشٍ بِالْيَدِ عَزَّتْ فَلَمْ تُكْسَرْ، وَإِنْ هِيَ بُدِّدَتْ فَالْكَسْرُ وَالتَّوْهِينُ لِلْمُتَبَدِّدِ يَا وَلِيدُ؛ اتَّقِ اللَّهَ فِيمَا أَخْلَفَكَ فِيهِ... إِلَى أَنْ قَالَ: وَانْظُرِ الْحَجَّاجَ فَأَكْرِمْهُ؛ فَإِنَّهُ هُوَ الَّذِي وَطَأَ لَكُمُ الْمَنَابِرَ، وَهُوَ سَيْفُكَ يَا وَلِيدُ، وَيَدُكَ عَلَى مَنْ نَاوَأَكَ، فَلَا تَسْمَعَنَّ فِيهِ قَوْلَ أَحَدٍ، وَأَنْتَ إِلَيْهِ أَحْوَجُ مِنْهُ إِلَيْكَ، وَادْعُ النَّاسَ إِذَا مُتَّ إِلَى الْبَيْعَةِ، فَمَنْ قَالَ بِرَأْسِهِ هَكَذَا... فَقُلْ بِسَيْفِكَ هَكَذَا). وَقَالَ غَيْرُهُ: (لَمَّا احْتُضِرَ عَبْدُ الْمَلِكِ... دَخَلَ عَلَيْهِ ابْنُهُ الْوَلِيدُ، فَتَمَثَّلَ: كَمْ عَائِدٍ رَجُلًا وَلَيْسَ يَعُودُهُ إِلَّا لِيَعْلَمَ هَلْ يَرَاهُ يَمُوتُ فَبَكَى الْوَلِيدُ، فَقَالَ: مَا هَذَا؟! أَتَحِنُّ حَنِينَ الْأَمَةِ؟! إِذَا مُتُّ... فَشَمِّرْ وَأْتَزِرْ، وَالْبَسْ جِلْدَ النَّمِرِ، وَضَعْ سَيْفَكَ عَلَى عَاتِقِكَ، فَمَنْ أَبْدَى ذَاتَ نَفْسِهِ فَاضْرِبْ عُنُقَهُ، وَمَنْ سَكَتَ... مَاتَ بِدَائِهِ). قُلْتُ: لَوْ لَمْ يَكُنْ مِنْ مَسَاوِئِ عَبْدِ الْمَلِكِ إِلَّا الْحَجَّاجُ وَتَوْلِيَتُهُ إِيَّاهُ عَلَى الْمُسْلِمِينَ وَعَلَى الصَّحَابَةِ، يُهِينُهُمْ وَيُذِلُّهُمْ قَتْلًا وَضَرْبًا، وَشَتْمًا وَحَبْسًا، وَقَدْ قَتَلَ مِنَ الصَّحَابَةِ وَأَكَابِرِ التَّابِعِينَ مَا لَا يُحْصَى فَضْلًا عَنْ غَيْرِهِمْ، وَخَتَمَ فِي عُنُقِ أَنَسٍ وَغَيْرِهِ مِنَ الصَّحَابَةِ خَتْمًا، يُرِيدُ بِذَلِكَ ذُلَّهُمْ، فَلَا رَحِمَهُ اللَّهُ وَلَا عَفَا عَنْهُ. وَمِنْ شِعْرِ عَبْدِ الْمَلِكِ: لَعَمْرِي لَقَدْ عُمِّرْتُ فِي الدَّهْرِ بُرْهَةً وَدَانَتْ لِيَ الدُّنْيَا بِوَقْعِ الْبَوَاتِرِ فَأَضْحَى الَّذِي قَدْ كَانَ مِمَّا يَسُرُّنِي كَلَمْحٍ مَضَى فِي الْمُزْمِنَاتِ الْغَوَابِرِ فَيَا لَيْتَنِي لَمْ أُعْنَ فِي الْمُلْكِ سَاعَةً وَلَمْ أَلْهُ فِي اللَّذَّاتِ عَيْشَ نَوَاضِرِ وَكُنْتُ كَذِي طِمْرَيْنِ عَاشَ بِبُلْغَةٍ مِنَ الدَّهْرِ حَتَّى زَارَ ضَنْكَ الْمَقَابِرِ [شِدَّةُ تَصَبُّرِ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ] وَفِي «تَارِيخِ ابْنِ عَسَاكِرَ»: عَنْ إِبْرَاهِيمَ بْنِ عَدِيٍّ قَالَ: (رَأَيْتُ عَبْدَ الْمَلِكِ بْنَ مَرْوَانَ وَأَتَتْهُ أُمُورٌ أَرْبَعَةٌ فِي لَيْلَةٍ، فَمَا تَنَكَّرَ وَلَا تَغَيَّرَ وَجْهُهُ: قَتْلُ عُبَيْدِ اللَّهِ بْنِ زِيَادٍ، بِالْعِرَاقِ وَقَتْلُ حُبَيْشِ بْنِ دُلْجَةَ بِالْحِجَازِ، وَانْتِقَاضُ مَا كَانَ بَيْنَهُ وَبَيْنَ مَلِكِ الرُّومِ، وَخُرُوجُ عَمْرِو بْنِ سَعِيدٍ إِلَى دِمَشْقَ). وَفِيهِ عَنِ الْأَصْمَعِيِّ قَالَ: (أَرْبَعَةٌ لَمْ يَلْحَنُوا فِي جِدٍّ وَلَا هَزْلٍ: الشَّعْبِيُّ، وَعَبْدُ الْمَلِكِ بْنُ مَرْوَانَ، وَالْحَجَّاجُ بْنُ يُوسُفَ، وَابْنُ الْقَرْيَةِ). [قِسْمَةُ تَرِكَةٍ وَالنَّصِيبُ دِينَارٌ وَاحِدٌ] وَأَسْنَدَ السَّلَفِيُّ فِي «الطُّيُورِيَّاتِ»: (أَنَّ عَبْدَ الْمَلِكِ بْنَ مَرْوَانَ خَرَجَ يَوْمًا فَلَقِيَتْهُ امْرَأَةٌ، فَقَالَتْ: يَا أَمِيرَ الْمُؤْمِنِينَ، قَالَ: مَا شَأْنُكِ؟ قَالَتْ: تُوُفِّيَ أَخِي وَتَرَكَ سِتَّمِائَةِ دِينَارٍ، فَدُفِعَ إِلَيَّ مِنْ مِيرَاثِهِ دِينَارٌ وَاحِدٌ، فَقِيلَ: هَذَا حَقُّكِ، فَعَمِيَ الْأَمْرُ فِيهَا عَلَى عَبْدِ الْمَلِكِ، فَأَرْسَلَ إِلَى الشَّعْبِيِّ فَسَأَلَهُ، فَقَالَ: نَعَمْ، هَذَا تُوُفِّيَ وَتَرَكَ ابْنَتَيْنِ فَلَهُمَا الثُّلْثَانِ أَرْبَعُمِائَةِ دِينَارٍ، وَأُمًّا فَلَهَا السُّدْسُ مِائَةٌ، وَزَوْجَةٌ فَلَهَا الثَّمَنُ خَمْسَةٌ وَسَبْعُونَ، وَاثْنَيْ عَشَرَ أَخًا فَلَهُمْ أَرْبَعَةٌ وَعِشْرُونَ، وَبَقِيَ لِهَذِهِ دِينَارٌ). [مَيْزَاتٌ فِي الْجَوَارِي] وَقَالَ ابْنُ أَبِي شَيْبَةَ فِي «الْمُصَنَّفِ» بسنده قَالَ: (قَالَ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ: مَنْ أَرَادَ أَنْ يَتَّخِذَ جَارِيَةً لِلتَّلَذُّذِ... فَلْيَتَّخِذْهَا بَرْبَرِيَّةً، وَمَنْ أَرَادَ أَنْ يَتَّخِذَهَا لِلْوَلَدِ.. فَلْيَتَّخِذْهَا فَارِسِيَّةً، وَمَنْ أَرَادَ أَنْ يَتَّخِذَهَا لِلْخِدْمَةِ... فَلْيَتَّخِذْهَا رُومِيَّةً). [الْأَخْطَلُ هُوَ شَاعِرُ بَنِي أُمَيَّةَ] وَقَالَ أَبُو عُبَيْدَةَ: (لَمَّا أَنْشَدَ الْأَخْطَلُ كَلِمَتَهُ لِعَبْدِ الْمَلِكِ الَّتِي يَقُولُ فِيهَا: شَمْسُ الْعَدَاوَةِ حَتَّى يُسْتَقَادَ لَهُمْ وَأَعْظَمُ النَّاسِ أَحْلَامًا إِذَا قَدَرُوا قَالَ: خُذْ بِيَدِهِ يَا غُلَامُ فَأَخْرِجْهُ، ثُمَّ أَلْقِ عَلَيْهِ مِنَ الْخُلَعِ مَا يَغْمُرُهُ، ثُمَّ قَالَ: إِنَّ لِكُلِّ قَوْمٍ شَاعِرًا، وَإِنَّ شَاعِرَ بَنِي أُمَيَّةَ الْأَخْطَلُ). وَقَالَ الْأَصْمَعِيُّ: دَخَلَ الْأَخْطَلُ عَلَى عَبْدِ الْمَلِكِ، فَقَالَ: وَيْحَكَ! صِفْ لِي السُّكَّرَ، قَالَ: أَوَّلُهُ لَذَّةٌ، وَآخِرُهُ صُدَاعٌ، وَبَيْنَ ذَلِكَ سَاعَةٌ لَا أَصِفُ لَكَ مَبْلَغَهَا، فَقَالَ: مَا مَبْلَغُهَا؟ قَالَ: لَمُلْكُكَ يَا أَمِيرَ الْمُؤْمِنِينَ أَهْوَنُ عَلَيَّ مِنْ شِسْعِ نَعْلِي، وَأَنْشَأَ يَقُولُ: إِذَا مَا نَدِيمِي عَلَّنِي ثُمَّ عَلَّنِي ثَلَاثَ زُجَاجَاتٍ لَهُنَّ هَدِيرُ خَرَجْتُ أَجُرُّ الذَّيْلَ مِنِّي كَأَنَّنِي عَلَيْكَ أَمِيرَ الْمُؤْمِنِينَ أَمِيرُ قَالَ الثَّعَالِبِيُّ: (كَانَ عَبْدُ الْمَلِكِ يَقُولُ: وُلِدْتُ فِي رَمَضَانَ، وَفُطِمْتُ فِي رَمَضَانَ، وَخَتَمْتُ الْقُرْآنَ فِي رَمَضَانَ، وَبَلَغْتُ الْحُلُمَ فِي رَمَضَانَ، وَوُلِّيتُ فِي رَمَضَانَ، وَأَتَتْنِي الْخِلَافَةُ فِي رَمَضَانَ، وَأَخْشَى أَنْ أَمُوتَ فِي رَمَضَانَ، فَلَمَّا دَخَلَ شَوَّالُ وَأَمِنَ... مَاتَ).
✧ The Caliphate of ʿAbd al-Malik b. Marwān He was pledged allegiance as caliph during his father's lifetime, and when his father died on the third of Ramaḍān of this year – I mean the year sixty-five – the pledge of allegiance was renewed for him in Damascus and Egypt and their districts, and his hand became firmly established over what his father's hand had been upon. He is ʿAbd al-Malik b. Marwān b. al-Ḥakam b. Abī al-ʿĀṣ b. Umayyah b. ʿAbd Shams, and he was given the kunyah Abū al-Walīd. His mother was ʿĀʾishah bt. Muʿāwiyah b. al-Mughīrah b. Abī al-ʿĀṣ. He was born in the year twenty-six, he and Yazīd b. Muʿāwiyah. It was also said: He was born in the year twenty-four, and he was carried in the womb for only six months, and he was fair-skinned. It was also said: He was dark-complexioned, tall, with abundant hair, a large beard and large eyes, a prominent nose, a thin face, and his teeth were bound with gold. He was a jurist, a transmitter of reports, and an ascetic. He used to be called 'the dove of the mosque,' and he was a poet. Nāfiʿ said: I reached Madinah when there was no young man in it more devout, more diligent, more given to prayer, or more eager for knowledge than ʿAbd al-Malik b. Marwān. Ibn al-Jawzī said: Muʿāwiyah appointed him over Madinah when he was sixteen years old. The first person to be named ʿAbd al-Malik was ʿAbd al-Malik b. Marwān, and the first person to be named Aḥmad in Islam was Abū al-Khalīl b. Aḥmad al-ʿArūḍī. ʿAbd al-Malik was the first to command that it be said from the pulpits: 'O Allah, set aright Your servant and Your caliph.' When he was pledged allegiance, his affairs changed in matters of religion. Ibn al-Jawzī said: Thaʿlab related it from Ibn al-Zaʿfarānī, who said: When ʿAbd al-Malik was greeted with the caliphate, there was a muṣḥaf in his lap, so he closed it and said: 'This is a parting between me and you.' From ʿAbd al-Khāliq b. Zayd b. Wāqid, from his father, who said: ʿAbd al-Malik b. Marwān narrated to me, saying: I used to sit with Barīrah, and she said: 'You have qualities that make you worthy of assuming authority. If you are given it, then fear shedding blood, for I heard the Messenger of Allah ﷺ say: "A man will indeed be turned away from the gate of Paradise after having looked at it, on account of a cupping-glass full of blood of a Muslim that he shed."' [On the Virtues and Qualities of ʿAbd al-Malik b. Marwān] Aḥmad b. ʿAbd Allāh al-ʿIjlī said: (ʿAbd al-Malik had a foul odor in his mouth, and he was born after six months). Ibn Saʿd said: (He was a devoted worshiper and ascetic in Madinah before the caliphate). Yaḥyā al-Ghassānī said: (ʿAbd al-Malik b. Marwān often sat with Umm al-Dardāʾ. She said to him once: 'It has reached me, O Commander of the Faithful, that you drank ṭilāʾ after your devotion and worship.' He said: 'Yes, by Allah; and blood too I have drunk.') Nāfiʿ said: (I saw Madinah when there was no young man in it more diligent, more knowledgeable in fiqh, more devout, or more given to reciting the Book of Allah than ʿAbd al-Malik b. Marwān). Abū al-Zinād said: (The jurists of Madinah were: Saʿīd b. al-Musayyab, ʿAbd al-Malik b. Marwān, ʿUrwah b. al-Zubayr, and Qabīṣah b. Dhuʾayb). Ibn ʿUmar said: (People gave birth to sons, and Marwān gave birth to a father). ʿUbādah b. Nusayy said: It was said to Ibn ʿUmar: 'You elders of Quraysh are on the verge of passing away. Whom shall we ask after you?' He said: (Marwān has a son who is a jurist; ask him). Suḥaym, the mawlā of Abū Hurayrah, said: (ʿAbd al-Malik entered, as a young man, upon Abū Hurayrah ؓ, and Abū Hurayrah said: 'This one will rule the Arabs.') ʿAbdah b. Riyāḥ al-Ghassānī said: Umm al-Dardāʾ said to ʿAbd al-Malik: (I have kept imagining this affair for you ever since I saw you). He said: 'And how is that?' She said: 'I have seen no one better than you as a speaker, nor more knowledgeable than you as a listener.') Al-Shaʿbī said: (I never sat with anyone... without finding that I had some merit over him, except ʿAbd al-Malik b. Marwān; for whenever I discussed a ḥadīth with him... he would add to it for me, nor any poetry... but he would add to it for me). Al-Dhahabī said: (ʿAbd al-Malik heard from: ʿUthmān, Abū Hurayrah, Abū Saʿīd, Umm Salamah, Barīrah, Ibn ʿUmar, and Muʿāwiyah. Narrated from him: ʿUrwah, Khālid b. Maʿdān, Rajāʾ b. Ḥaywah, al-Zuhrī, Yūnus b. Maysarah, Rabīʿah b. Yazīd, Ismāʿīl b. ʿUbayd Allāh, Ḥarīz b. ʿUthmān, and a group). Bakr b. ʿAbd Allāh al-Muzanī said: (A Jew named Yūsuf embraced Islam, and he had read the scriptures. He passed by the house of Marwān and said: 'Woe to the community of Muḥammad from the people of this house!' I said to him: 'Until when?' He said: 'Until black banners come from the direction of Khurāsān.' He was a friend of ʿAbd al-Malik b. Marwān, and one day he struck him on the shoulder and said: 'Fear Allah concerning the community of Muḥammad if you come to rule them.' He said: 'Leave me, woe to you! What have I to do with that?' He said: 'Fear Allah concerning their affair.' He said: Yazīd equipped an army against the people of Makkah, and ʿAbd al-Malik said: 'I seek refuge with Allah! Will he send an army against the sanctuary of Allah?' Yūsuf struck his shoulder and said: 'Your army against them will be even greater.') Yaḥyā al-Ghassānī said: (When Muslim b. ʿUqbah camped at Madinah... I entered the mosque of the Prophet ﷺ and sat beside ʿAbd al-Malik. ʿAbd al-Malik said to me: 'Are you from this army?' I said: 'Yes.' He said: 'May your mother be bereft of you! Do you know against whom you are marching? Against the first child born in Islam, against the son of the disciple of the Messenger of Allah ﷺ, against the son of the woman of the two girdles, against the one whose palate the Messenger of Allah ﷺ rubbed with a date. By Allah, if you come to him by day... you will find him fasting, and if you come to him by night... you will find him standing in prayer. If the people of the earth all agreed to kill him... Allah would cast them all headlong into the Fire.' Then when the caliphate passed to ʿAbd al-Malik... he dispatched us with al-Ḥajjāj until we killed him). Ibn Abī ʿĀʾishah said: (Authority passed to ʿAbd al-Malik while the muṣḥaf was in his lap, and he closed it and said: 'This is the last of my commitment to you'). [Firsts of ʿAbd al-Malik b. Marwān] Mālik said: (I heard Yaḥyā b. Saʿīd say: The first person to pray in the mosque between ẓuhr and ʿaṣr was ʿAbd al-Malik b. Marwān and some young men with him. When the imam prayed ẓuhr... they would stand and pray until ʿaṣr. It was said to Saʿīd b. al-Musayyab: 'Should we stand and pray as these people pray?' Saʿīd said: 'Worship is not by much prayer and fasting. Worship is reflection upon the command of Allah and scrupulous avoidance of what Allah has forbidden.') Muṣʿab b. ʿAbd Allāh said: (The first person to be named ʿAbd al-Malik in Islam was ʿAbd al-Malik b. Marwān). Yaḥyā b. Bukayr said: (I heard Mālik say: The first person to mint dīnārs was ʿAbd al-Malik, and he inscribed the Qurʾān on them). Muṣʿab said: (ʿAbd al-Malik inscribed on the dīnārs: {Say: He is Allah, the One} and on the other side: There is no god but Allah, and he surrounded it with a silver ring, and he wrote in it: Struck in the city of such-and-such, and he wrote outside the ring: Muḥammad is the Messenger of Allah; He sent him with guidance and the religion of truth). And in al-ʿAskarī's 'al-Awāʾil' with his chain of transmission: (ʿAbd al-Malik was the first to write at the beginning of scrolls: {Say: He is Allah, the One} and to mention the Prophet ﷺ along with the date. The king of Byzantium wrote: 'You have introduced something new in your scrolls by mentioning your Prophet, so abandon it; otherwise... there will come to you from our dīnārs a mention of what you dislike.' That weighed heavily upon ʿAbd al-Malik, so he sent to Khālid b. Yazīd b. Muʿāwiyah and consulted him. He said: 'Forbid their dīnārs and mint for the people coins containing the mention of Allah and the mention of His Messenger, and do not exempt them from what they dislike in the scrolls.' So he minted the dīnārs in the year seventy-five. Al-ʿAskarī said: (The first caliph to be miserly was ʿAbd al-Malik, and he was called 'sweat of the stones' because of his miserliness, and he was given the kunyah Abū al-Dhibbān because of his halitosis). He said: (He was the first to act treacherously in Islam, the first to forbid speaking in the presence of caliphs, and the first to forbid enjoining what is right). Then he cited with his chain from Ibn al-Kalbī, who said: (Marwān b. al-Ḥakam had given the succession after his son to ʿAmr b. Saʿīd b. al-ʿĀṣ, and ʿAbd al-Malik killed him. His killing was the first act of treachery in Islam). One of them said: O people, do not be overcome in your judgment, for you have experienced treachery from the sons of Marwān; they have become as those who killed ʿAmr and did not prosper. They call treachery by the covenant of Allah 'Kaysān'; and they kill mature men in open daylight, so that they may appoint boys to rule over people's affairs; they toyed with the Book of Allah and took their whims in disobeying Allah as a Qurʾān. And it was cited with a chain containing al-Kudaymī – and he is accused of lying – from Ibn Jurayj, from his father, who said: ʿAbd al-Malik b. Marwān addressed us in Madinah after the killing of Ibn al-Zubayr in the year he performed ḥajj, in the year seventy-five. He said after praising and extolling Allah: (Now then: I am not the weak caliph – meaning ʿUthmān – nor the flattering caliph – meaning Muʿāwiyah – nor the deficient caliph – meaning Yazīd. Indeed, those caliphs before me used to eat and feed others from these funds. Indeed, I will not treat the diseases of this community except with the sword until your ranks are straightened for me. You impose upon us the deeds of the early Emigrants, yet you do not perform the like of their deeds! You will only increase in punishment until the sword judges between us and you. This is ʿAmr b. Saʿīd, whose kinship and position were as they were. He moved his head like this, so we said with our swords like this. Indeed, we shall bear from you everything except a leap upon a pulpit or the raising of a banner. Indeed, the iron collar that I placed on the neck of ʿAmr b. Saʿīd is with me. By Allah, if anyone does as he did, I shall place it on his neck. By Allah, no one shall command me to fear Allah after this station of mine... except that I strike his neck.) Then he descended. Then al-ʿAskarī said: (ʿAbd al-Malik was the first to transfer the dīwān from Persian to Arabic, and the first to raise his hands on the pulpit). I say: Thus ten 'firsts' were completed for him; among them five are blameworthy. Ibn Abī Shaybah cited in 'al-Muṣannaf' with his chain from Muḥammad b. Sīrīn, who said: (The first people to introduce the adhān on the two festivals of Fiṭr and Aḍḥā were the Banū Marwān; it may have been ʿAbd al-Malik or one of his sons). ʿAbd al-Razzāq cited from Ibn Jurayj, who said: (More than one person informed me: The first person to clothe the Kaʿbah with brocade was ʿAbd al-Malik b. Marwān, and those jurists who lived to see that said: He did right; we know of no covering more suitable for it than that). Yūsuf b. al-Mājishūn said: (When ʿAbd al-Malik sat in judgment... men stood at his head with swords). Al-Aṣmaʿī said: (It was said to ʿAbd al-Malik: 'O Commander of the Faithful, gray hair has come upon you quickly.' He said: 'And how should it not, when I display my intellect before the people every Friday?!') Muḥammad b. Ḥarb al-Ziyādī said: (It was said to ʿAbd al-Malik b. Marwān: 'Who is the most excellent of people?' He said: 'He who humbles himself despite high rank, abstains despite ability, and acts justly despite power.' [Spare me four things and say what you will] Ibn ʿĀʾishah said: (When a man from any horizon of the horizons entered upon ʿAbd al-Malik... he would say: Spare me four things, and after that say what you will: do not lie to me, for a liar has no sound judgment; do not answer me concerning what I do not ask you, for in what I ask you there is enough occupation; do not flatter me, for I know myself better than you do; and do not incite me against the subjects, for I am more in need of gentleness toward them). [The death agony of ʿAbd al-Malik and his testament] Al-Madāʾinī said: (When ʿAbd al-Malik became certain of death... he said: By Allah, I wish that from the day I was born until this day of mine I had been a porter. Then he enjoined his sons to fear Allah, and he forbade them from division and disagreement, and said: Be sons of a devoted mother, be free men in war and beacons of good, for war does not bring death before its appointed time, and good deeds endure in reward and remembrance. Be sweet amid bitterness, and gentle amid severity, and be as Ibn ʿAbd al-Aʿlā al-Shaybānī said: When arrow shafts are gathered together and a rancorous, mighty-handed man seeks to break them, they prove strong and are not broken; but if they are scattered, then breaking and weakening befall the scattered one. O Walīd; fear Allah concerning what He has made you successor over... until he said: And look to al-Ḥajjāj and honor him, for he is the one who paved the pulpits for you, and he is your sword, O Walīd, and your hand against whoever opposes you. Do not listen to anyone's word about him, for you are in greater need of him than he of you. And summon the people, when I die, to the pledge of allegiance; whoever moves his head like this... then say with your sword like this). Others said: (When ʿAbd al-Malik was dying... his son al-Walīd entered upon him, and he recited: How many a visitor visits a man, yet does not visit him, except to see whether he is dying. Al-Walīd wept, and he said: 'What is this?! Do you whimper like a slave girl?! When I die... then gird yourself and wrap your lower garment, put on the skin of a leopard, place your sword on your shoulder. Whoever shows his inner self, strike his neck; and whoever remains silent... dies of his disease.') I say: If ʿAbd al-Malik had no other misdeeds than al-Ḥajjāj and his appointing him over the Muslims and over the Companions, humiliating them and abasing them by killing, beating, reviling, and imprisoning – for he killed of the Companions and the leading Successors an innumerable number, let alone others, and he branded the neck of Anas and others among the Companions with a brand, intending thereby their humiliation – then may Allah not have mercy on him nor pardon him. Among the poetry of ʿAbd al-Malik: By my life, I lived for a time in this world, and the world was subdued to me by the fall of sharp swords. And what once delighted me has become like a glance that passed among bygone, ancient times. Would that I had not been occupied with kingship for even an hour, nor taken pleasure in the delights of a flourishing life. Would that I had been like one in two worn garments, living on bare sufficiency from the world until he came to the narrowness of the graves. [The great steadfastness of ʿAbd al-Malik b. Marwān] And in 'Tārīkh Ibn ʿAsākir': From Ibrāhīm b. ʿAdī, who said: (I saw ʿAbd al-Malik b. Marwān when four matters came to him in one night, and his face did not change or alter: the killing of ʿUbayd Allāh b. Ziyād in Iraq, the killing of Ḥubaysh b. Duljah in the Ḥijāz, the breach of what was between him and the king of Byzantium, and the rising of ʿAmr b. Saʿīd against Damascus). And in it from al-Aṣmaʿī, who said: (Four men never made grammatical errors in seriousness or jest: al-Shaʿbī, ʿAbd al-Malik b. Marwān, al-Ḥajjāj b. Yūsuf, and Ibn al-Qiriyyah). [The division of an estate and a share of one dīnār] Al-Salafī related in “al-Ṭuyūriyyāt”: (ʿAbd al-Malik b. Marwān went out one day and a woman met him and said: O Commander of the Faithful, he said: What is your affair? She said: My brother died and left six hundred dinars, and one dinar of his inheritance was handed to me, and it was said: This is your due. The matter became unclear to ʿAbd al-Malik, so he sent to al-Shaʿbī and asked him. He said: Yes, this one died and left two daughters, so they have two-thirds: four hundred dinars; and a mother, so she has one-sixth: one hundred; and a wife, so she has one-eighth: seventy-five; and twelve brothers, so they have twenty-four; and one dinar remained for this one). [Qualities in slave-girls] Ibn Abī Shaybah said in “al-Muṣannaf” with his chain: (ʿAbd al-Malik b. Marwān said: Whoever wants to take a slave-girl for pleasure... let him take a Berber one; whoever wants to take her for offspring... let him take a Persian one; whoever wants to take her for service... let him take a Byzantine one). [Al-Akhṭal is the poet of the Umayyads] Abū ʿUbaydah said: (When al-Akhṭal recited to ʿAbd al-Malik his ode in which he says: Sun of enmity until retaliation is taken for them, and greatest of people in forbearance when they have power— he said: Take his hand, O boy, and give him a robe of honor that covers him, then he said: Every people has a poet, and the poet of the Umayyads is al-Akhṭal). Al-Aṣmaʿī said: Al-Akhṭal entered upon ʿAbd al-Malik, and he said: Woe to you! Describe drunkenness to me. He said: Its beginning is pleasure, its end is headache, and between that is an hour whose extent I cannot describe to you. He said: What is its extent? He said: Your dominion, O Commander of the Faithful, is lighter to me than the strap of my sandal, and he began to recite: When my boon companion has given me to drink, then given me to drink again, three glasses that roar, I go out trailing my train as if I, O Commander of the Faithful, am a commander over you. Al-Thaʿālibī said: (ʿAbd al-Malik used to say: I was born in Ramadan, was weaned in Ramadan, completed the Qurʾan in Ramadan, reached puberty in Ramadan, was appointed in Ramadan, the caliphate came to me in Ramadan, and I fear that I may die in Ramadan. Then when Shawwāl entered and he felt safe... he died).
Tarikh (al-Tabari) 2255No grade recorded
مَقْتَلِ نَافِعِ بْنِ الْأَزْرَقِ فِي سنة خمس وستين اشْتَدَّتْ شَوْكَةُ نَافِعِ بْنِ الْأَزْرَقِ، وَهُوَ الَّذِي يَنْتَسِبُ إِلَيْهِ الْأَزَارِقَةُ مِنَ الْخَوَارِجِ. وَكَانَ سَبَبُ قُوَّتِهِ اشْتِغَالُ أَهْلِ الْبَصْرَةِ وَاخْتِلَافُهُمْ بِسَبَبِ مَسْعُودِ بْنِ عَمْرٍو وَقَتْلِهِ، وَكَثُرَتْ جُمُوعُهُ وَأَقْبَلَ نَحْوَ الْجِسْرِ، فَبَعَثَ إِلَيْهِ عَبْدُ اللَّهِ بْنُ الْحَارِثِ مُسْلِمَ بْنَ عُبَيْسِ بْنِ كُرَيْزِ بْنِ رَبِيعَةَ، فَخَرَجَ إِلَيْهِ فَرَفَعَهُ عَنْ أَرْضِ الْبَصْرَةِ حَتَّى بَلَغَ دُولَابَ مِنْ أَرْضِ الْأَهْوَازِ، فَاقْتَتَلُوا هُنَاكَ، وَجَعَلَ مُسْلِمُ بْنُ عُبَيْسٍ عَلَى مَيْمَنَتِهِ الْحَجَّاجَ بْنَ بَابٍ الْحِمْيَرِيَّ، وَعَلَى مَسِيرَتِهِ حَارِثَةَ بْنَ بَدْرٍ الْغُدَانِيَّ وَجَعَلَ ابْنُ الْأَزْرَقِ عَلَى مَيْمَنَتِهِ عُبَيْدَ بْنَ هِلَالٍ، وَعَلَى مَيْسَرَتِهِ الزُّبَيْرَ بْنَ الْمَاحُوزِ التَّمِيمِيَّ، وَاشْتَدَّ قِتَالُهُمْ، فَقُتِلَ مُسْلِمٌ أَمِيرُ أَهْلِ الْبَصْرَةِ، وَقُتِلَ نَافِعُ بْنُ الْأَزْرَقِ أَمِيرُ الْخَوَارِجِ فِي جُمَادَى الْآخِرَةِ، فَأَمَّرَ أَهْلُ الْبَصْرَةِ عَلَيْهِمُ الْحَجَّاجَ بْنَ بَابٍ الْحِمْيَرِيَّ، وَأَمَّرْتِ الْخَوَارِجُ عَبْدَ اللَّهِ بْنَ الْمَاحُوزِ التَّمِيمِيَّ، وَاقْتَتَلُوا، فَقُتِلَ عَبْدُ اللَّهِ وَالْحَجَّاجُ، فَأَمَّرَ أَهْلُ الْبَصْرَةِ عَلَيْهِمْ رَبِيعَةَ بْنَ الْأَجْرَمِ التَّمِيمِيَّ، وَأَمَّرَتِ الْخَوَارِجُ عُبَيْدَ اللَّهِ بْنَ الْمَاحُوِزِ التَّمِيمِيَّ، ثُمَّ عَادُوا فَاقْتَتَلُوا حَتَّى أَمْسَوْا وَقَدْ كَرِهَ بَعْضُهُمْ بَعْضًا وَمَلُّوا الْقِتَالَ. فَإِنَّهُمْ كَذَلِكَ مُتَوَاقِفُونَ مُتَحَاجِزُونَ إِذْ جَاءَتِ الْخَوَارِجُ سَرِيَّةٌ مُسْتَرِيحَةٌ لَمْ تَشْهَدِ الْقِتَالَ، فَحَمَلَتِ عَلَى النَّاسِ مِنْ نَاحِيَةِ عَبْدِ الْقَيْسِ، فَانْهَزَمَ النَّاسُ وَقُتِلَ أَمِيرُ أَهْلِ الْبَصْرَةِ رَبِيعَةُ بَعْدَ أَنْ قُتِلَ أَيْضًا دُغْفُلُ بْنُ حَنْظَلَةَ الشَّيْبَانِيُّ النَّسَّابَةُ، وَأَخَذَ الرَّايَةَ حَارِثَةُ بْنُ بَدْرٍ، فَقَاتَلَ سَاعَةً، وَقَدْ ذَهَبَ النَّاسُ عَنْهُ، فَقَاتَلَ وَحَمَى النَّاسَ وَمَعَهُ جَمَاعَةٌ مِنْ أَهْلِ الْبَصْرَةِ، ثُمَّ أَقْبَلَ حَتَّى نَزَلَ بِالْأَهْوَازِ، وَبَلَغَ ذَلِكَ أَهْلَ الْبَصْرَةِ فَأَفْزَعَهُمْ، وَبَعَثَ عَبْدُ اللَّهِ ( بْنُ الزُّبَيْرِ الْحَارِثَ بْنَ أَبِي رَبِيعَةَ ) وَعَزَلَ عَبْدَ اللَّهِ بْنَ الْحَارِثِ، فَأَقْبَلَتِ الْخَوَارِجُ نَحْوَ الْبَصْرَةِ.
✧ The Killing of Nāfiʿ b. al-Azraq In the year sixty-five, the strength of Nāfiʿ b. al-Azraq—the one to whom the Azāriqa among the Khawārij trace their lineage—became intense. The reason for his strength was the preoccupation and discord of the people of al-Baṣrah due to Masʿūd b. ʿAmr and his killing. His forces grew numerous and he advanced toward the bridge. ʿAbd Allāh b. al-Ḥārith sent Muslim b. ʿUbays b. Kurayz b. Rabīʿah against him, and he went out and pushed him back from the land of al-Baṣrah until he reached Dūlāb in the land of al-Ahwāz. There they fought. Muslim b. ʿUbays placed al-Ḥajjāj b. Bāb al-Ḥimyarī on his right wing and Ḥārithah b. Badr al-Ghudānī on his left wing. Ibn al-Azraq placed ʿUbayd b. Hilāl on his right wing and al-Zubayr b. al-Māḥūz al-Tamīmī on his left wing. The fighting between them grew fierce. Muslim, the commander of the people of al-Baṣrah, was killed, and Nāfiʿ b. al-Azraq, the commander of the Khawārij, was killed in Jumādā al-Ākhirah. The people of al-Baṣrah then appointed al-Ḥajjāj b. Bāb al-Ḥimyarī over themselves, and the Khawārij appointed ʿAbd Allāh b. al-Māḥūz al-Tamīmī. They fought, and ʿAbd Allāh and al-Ḥajjāj were killed. The people of al-Baṣrah then appointed Rabīʿah b. al-Ajram al-Tamīmī over themselves, and the Khawārij appointed ʿUbayd Allāh b. al-Māḥūz al-Tamīmī. Then they returned to fighting until evening came, by which time they had come to detest one another and had grown weary of battle. While they were thus facing one another, holding each other back, a restful detachment of the Khawārij that had not witnessed the fighting arrived. It charged the people from the direction of ʿAbd al-Qays. The people were routed, and the commander of the people of al-Baṣrah, Rabīʿah, was killed, after Dughful b. Ḥanẓalah al-Shaybānī the genealogist had also been killed. Ḥārithah b. Badr took up the banner and fought for a while, but the people had already left him. He fought and protected the people, accompanied by a group from the people of al-Baṣrah. Then he came forward until he camped at al-Ahwāz. That news reached the people of al-Baṣrah and alarmed them. ʿAbd Allāh (b. al-Zubayr sent al-Ḥārith b. Abī Rabīʿah) and dismissed ʿAbd Allāh b. al-Ḥārith. The Khawārij then advanced toward al-Baṣrah.
Tarikh (al-Tabari) 2256No grade recorded
مُحَارِبَةِ الْمُهَلَّبِ الْخَوَارِجَ لَمَّا قَرُبَتِ الْخَوَارِجُ مِنَ الْبَصْرَةِ أَتَى أَهْلُهَا الْأَحْنَفَ بْنَ قَيْسٍ وَسَأَلُوهُ أَنْ يَتَوَلَّى حَرْبَهُمْ، فَأَشَارَ بِالْمُهَلَّبِ بْنِ أَبِي صُفْرَةَ لِمَا يَعْلَمُ فِيهِ مِنَ الشَّجَاعَةِ وَالرَّأْيِ وَالْمَعْرِفَةِ بِالْحَرْبِ، وَكَانَ قَدْ قَدِمَ مِنْ عِنْدِ ابْنِ الزُّبَيْرِ وَقَدْ وَلَّاهُ خُرَاسَانَ، فَقَالَ الْأَحْنَفُ: مَا لِهَذَا الْأَمْرِ غَيْرُ الْمُهَلَّبِ. فَخَرَجَ إِلَيْهِ أَشْرَافُ أَهْلِ الْبَصْرَةِ فَكَلَّمُوهُ، فَأَبَى، فَكَلَّمَهُ الْحَارِثُ بْنُ أَبِي رَبِيعَةَ، فَاعْتَذَرَ بِعَهْدِهِ عَلَى خُرَاسَانَ، فَوَضَعَ الْحَارِثُ وَأَهْلُ الْبَصْرَةِ كِتَابًا إِلَيْهِ عَنِ ابْنِ الزُّبَيْرِ يَأْمُرُهُ بِقِتَالِ الْخَوَارِجِ وَأَتَوْهُ بِالْكِتَابِ، فَلَمَّا قَرَأَهُ قَالَ: وَاللَّهِ لَا أَسِيرُ إِلَيْهِمْ إِلَّا أَنْ تَجْعَلُوا لِي مَا غُلِبْتُ عَلَيْهِ وَتُقْطِعُونِي مِنْ بَيْتِ الْمَالِ مَا أُقَوِّي بِهِ مَنْ مَعِي. فَأَجَابُوهُ إِلَى ذَلِكَ وَكَتَبُوا لَهُ بِهِ كِتَابًا، وَأَرْسَلُوا إِلَى ابْنِ الزُّبَيْرِ فَأَمْضَاهُ، فَاخْتَارَ الْمُهَلَّبُ مِنْ أَهْلِ الْبَصْرَةِ مِمَّنْ يَعْرِفُ نَجْدَتَهُ وَشَجَاعَتَهُ اثْنَيْ عَشَرَ أَلْفًا، مِنْهُمْ: مُحَمَّدُ بْنُ وَاسِعٍ وَعَبْدُ اللَّهِ بْنُ رِيَاحٍ الْأَنْصَارِيُّ وَمُعَاوِيَةُ بْنُ قُرَّةَ الْمُزَنِيُّ وَأَبُو عِمْرَانَ الْجَوْنِيُّ، وَخَرَجَ الْمُهَلَّبُ إِلَى الْخَوَارِجِ وَهُمْ عِنْدَ الْجِسْرِ الْأَصْغَرِ، فَحَارَبَهُمْ وَهُوَ فِي وُجُوهِ النَّاسِ وَأَشْرَافِهِمْ، فَدَفَعَهُمْ عَنِ الْجِسْرِ، وَلَمْ يَكُنْ بَقِيَ إِلَّا أَنْ يَدْخُلُوا، فَارْتَفَعُوا إِلَى الْجِسْرِ الْأَكْبَرِ إِلَيْهِمْ فِي الْخَيْلِ وَالرِّجَالِ. فَلَمَّا رَأَوْهُ قَدْ قَارَبَهُمُ ارْتَفَعُوا فَوْقَ ذَلِكَ. وَلَمَّا بَلَغَ حَارِثَةَ بْنَ بَدْرٍ تَأْمِيرُ الْمُهَلَّبِ عَلَى قِتَالِ الْأَزَارِقَةِ قَالَ لِمَنْ مَعَهُ [ مِنَ ] النَّاسِ: كَرْنِبُوا وَدَوْلِبُوا حَيْثُ شِئْتُمْ فَاذْهَبُوا فَأَقْبَلَ بِمَنْ مَعَهُ نَحْوَ الْبَصْرَةِ فَرَدَّ الْحَارِثَ بْنَ أَبِي رَبِيعَةَ إِلَى الْمُهَلَّبِ، وَرَكِبَ حَارِثَةُ فِي سَفِينَةٍ فِي نَهْرِ دُجَيْلٍ يُرِيدُ الْبَصْرَةَ، فَأَتَاهُ رَجُلٌ مِنْ تَمِيمٍ وَعَلَيْهِ سِلَاحُهُ وَالْخَوَارِجُ وَرَاءَهُ، فَصَاحَ التَّمِيمِيُّ بِحَارِثَةَ يَسْتَغِيثُ بِهِ لِيَحْمِلَهُ مَعَهُ، فَقَرَّبَ السَّفِينَةَ إِلَى شَاطِئِ النَّهْرِ، وَهُوَ جُرْفٌ، فَوَثَبَ التَّمِيمِيُّ إِلَيْهَا فَغَاصَتْ بِجَمِيعِ مَنْ فِيهَا فَغَرِقُوا. وَأَمَّا الْمُهَلَّبُ فَإِنَّهُ سَارَ حَتَّى نَزَلَ بِالْخَوَارِجِ وَهُمْ بِنَهْرِ تِيرَى وَتَنَحَّوْا عَنْهُ إِلَى الْأَهْوَازِ، وَسَيَّرَ الْمُهَلَّبُ إِلَى عَسْكَرِهِمُ الْجَوَاسِيسَ تَأْتِيهِ بِأَخْبَارِهِمْ، فَلَمَّا أَتَاهُ خَبَرُهُمْ سَارَ نَحْوَهُمْ وَاسْتَخْلَفَ أَخَاهُ الْمُعَارِكَ بْنَ أَبِي صُفْرَةَ عَلَى نَهْرِ تِيرَى، فَلَمَّا وَصَلَ الْأَهْوَازَ قَاتَلَتِ الْخَوَارِجُ مُقَدِّمَتَهُ، وَعَلَيْهِمُ ابْنُهُ الْمُغِيرَةُ بْنُ الْمُهَلَّبِ بْنِ أَبِي صُفْرَةَ، فَجَالَ أَصْحَابُهُ ثُمَّ عَادُوا. فَلَمَّا رَأَى الْخَوَارِجُ صَبْرَهُمْ سَارُوا عَنْ سُوقِ الْأَهَاوِزِ إِلَى مَنَاذِرَ، فَسَارَ يُرِيدُهُمْ، فَلَمَّا قَارَبَهُمْ سَيَّرَ الْخَوَارِجُ جَمْعًا عَلَيْهِمْ وَاقَدٌ مَوْلَى أَبِي صُفْرَةَ إِلَى نَهْرِ تِيرَى وَبِهَا الْمَعَارِكُ فَقَتَلُوهُ وَصَلَبُوهُ، وَبَلَغَ الْخَبَرُ إِلَى الْمُهَلَّبِ فَسَيَّرَ ابْنَهُ الْمُغِيرَةَ إِلَى نَهْرِ تِيرَى، فَأَنْزَلَ عَمَّهُ الْمُعَارِكَ وَدَفَنَهُ وَسَكَنَ النَّاسُ وَاسْتَخْلَفَ بِهَا جَمَاعَةً وَعَادَ إِلَى أَبِيهِ وَقَدْ نَزَلَ سُولَافَ. وَكَانَ الْمُهَلَّبُ شَدِيدَ الِاحْتِيَاطِ وَالْحَذَرِ، لَا يَنْزِلُ إِلَّا فِي خَنْدَقٍ وَهُوَ عَلَى تَعْبِيَةٍ وَيَتَوَلَّى الْحَرَسَ بِنَفْسِهِ، فَلَمَّا نَازَلَ الْخَوَارِجَ بِسُولَافَ رَكِبُوا وَوَقَفُوا لَهُ وَاقْتَتَلُوا قِتَالًا شَدِيدًا صَبَرَ فِيهِ الْفَرِيقَانِ، ثُمَّ حَمَلَتِ الْخَوَارِجُ حَمْلَةً صَادِقَةً عَلَى الْمُهَلَّبِ وَأَصْحَابِهِ فَانْهَزَمُوا وَقُتِلَ مِنْهُمْ، وَثَبَتَ الْمُهَلَّبُ وَأَبْلَى ابْنُهُ الْمُغِيرَةَ يَوْمَئِذٍ بَلَاءً حَسَنًا ظَهَرَ فِيهِ أَثَرُهُ، وَنَادَى الْمُهَلَّبُ أَصْحَابَهُ فَعَادُوا إِلَيْهِ مَعَهُمْ جَمْعٌ كَثِيرٌ نَحْوَ أَرْبَعَةِ آلَافِ فَارِسٍ، فَلَمَّا كَانَ الْغَدُ أَرَادَ الْقِتَالَ بِمَنْ مَعَهُ فَنَهَاهُ بَعْضُ أَصْحَابِهِ لِضَعْفِهِمْ وَكَثْرَةِ الْجِرَاحِ فِيهِمْ، فَتَرَكَ الْقِتَالَ وَسَارَ وَقَطَعَ دُجَيْلَ وَنَزَلَ بِالْعَاقُولِ لَا يُؤْتَى إِلَّا مِنْ جِهَةٍ وَاحِدَةٍ، شعر ابن قيس الرقيات في يوم سولاف ( وَفِي يَوْمِ سُولَافَ يَقُولُ ابْنُ قَيْسِ الرُّقَيَّاتِ: أَلَا طَرَقَتْ مِنْ آلِ مَيَّةَ طَارِقَهْ عَلَى أَنَّهَا مَعْشُوقَةُ الدَّلِّ عَاشِقَهْ تَمِيسُ وَأَرْضُ السُّوسِ بَيْنِي وَبَيْنَهَا وَسُولَافُ رُسْتَاقٌ حَمَتْهُ الْأَزَارِقَهْ إِذَا نَحْنُ شَتَّى صَادَفَتْنَا عِصَابَةٌ حَرُورِيَّةٌ أَضْحَتْ مِنَ الدِّينِ مَارِقَهْ أَجَازَتْ إِلَيْنَا الْعَسْكَرَيْنِ كِلَيْهِمَا فَبَاتَتْ لَنَا دُونَ اللِّحَافِ مُعَانِقَهْ وَقَالَ فِيهِ بَعْضُ الْخَوَارِجِ: وَكَائِنْ تَرَكْنَا يَوْمَ سُولَافَ مِنْهُمُ أُسَارَى وَقَتْلَى فِي الْجَحِيمِ مَصِيرُهَا وَأَكْثَرَ الشُّعَرَاءُ فِيهِ. فَلَمَّا وَصَلَ الْمُهَلَّبُ إِلَى الْعَاقُولِ نَزَلَ فِيهِ وَأَقَامَ ثَلَاثَةَ أَيَّامٍ، ثُمَّ ارْتَحَلَ وَسَارَ نَحْوَ الْخَوَارِجِ، وَهُمْ بِسِلَّى وَسِلَّبْرَى، فَنَزَلَ قَرِيبًا مِنْهُمْ وَكَانَ كَثِيرًا مَا يَفْعَلُ أَشْيَاءَ يُحَدِّثُ بِهَا النَّاسَ لِيَنْشَطُوا إِلَى الْقِتَالِ فَلَا يَرَوْنَ لَهَا أَثَرًا، حَتَّى قَالَ الشَّاعِرُ: أَنْتَ الْفَتَى كُلُّ الْفَتَى لَوْ كُنْتَ تَصْدُقُ مَا تَقُولُ وَسَمَّاهُ بَعْضُهُمُ الْكَذَّابَ، وَبَعْضُ النَّاسِ يَظُنُّ أَنَّهُ كَذَّابٌ فِي كُلِّ حَالٍ، وَلَيْسَ كَذَلِكَ إِنَّمَا كَانَ يَفْعَلُ ذَلِكَ مَكَايَدَةً لِلْعَدُوِّ. فَلَمَّا نَزَلَ الْمُهَلَّبُ قَرِيبًا مِنَ الْخَوَرِاجِ وَخَنْدَقَ عَلَيْهِ، وَضَعَ الْمَسَالِحَ وَأَذْكَى الْعُيُونَ وَالْحَرَسَ وَالنَّاسَ عَلَى رَايَاتِهِمْ وَمَوَاقِفِهِمْ، وَأَبْوَابُ الْخَنْدَقِ مَحْفُوظَةٌ، فَكَانَ الْخَوَارِجُ إِذَا أَرَادُوا بَيَاتَهُ وَغِرَّتَهُ وَجَدُوا أَمْرًا مُحْكَمًا فَرَجَعُوا، فَلَمْ يُقَاتِلْهُمْ إِنْسَانٌ كَانَ أَشَدَّ عَلَيْهِمْ مِنْهُ. ثُمَّ إِنَّ الْخَوَارِجَ أَرْسَلُوا عُبَيْدَةَ بْنَ هِلَالٍ وَالزُّبَيْرَ بْنَ الْمَاحُوزِ فِي عَسْكَرٍ لَيْلًا إِلَى عَسْكَرِ الْمُهَلَّبِ لِيُبَيِّتُوهُ، فَصَاحُوا بِالنَّاسِ عَنْ يَمِينِهِمْ وَيَسَارِهِمْ فَوَجَدُوهُمْ عَلَى تَعْبِيَةٍ قَدْ حَذِرُوا، فَلَمْ يَنَالُوا مِنْهُمْ شَيْئًا، وَأَصْبَحَ الْمُهَلَّبُ فَخَرَجَ إِلَيْهِمْ فِي تَعْبِيَةٍ، وَجَعَلَ الْأَزْدَ وَتَمِيمًا مَيْمَنَةً، وَبَكْرَ بْنَ وَائِلٍ وَعَبْدَ الْقَيْسِ مَيْسَرَةً، وَأَهْلَ الْعَالِيَةِ فِي الْقَلْبِ، وَخَرَجَتِ الْخَوَارِجُ وَعَلَى مَيْمَنَتِهِمْ عُبَيْدَةُ بْنُ هِلَالٍ الْيَشْكُرِيُّ، وَعَلَى مَيْسَرَتِهِمُ الزُّبَيْرُ بْنُ الْمَاحُوزِ، وَكَانُوا أَحْسَنَ عُدَّةً وَأَكْرَمَ خَيْلًا مِنْ أَهْلِ الْبَصْرَةِ لِأَنَّهُمْ مَخَرُوا الْأَرْضَ وَجَرَّدُوهَا مَا بَيْنَ كَرْمَانَ إِلَى الْأَهْوَازِ. فَالْتَقَى النَّاسُ وَاقْتَتَلُوا أَشَدَّ قِتَالٍ، وَصَبَرَ الْفَرِيقَانِ عَامَّةَ النَّهَارِ، ثُمَّ إِنَّ الْخَوَارِجَ شَدَّتْ عَلَى النَّاسِ شَدَّةً مُنْكَرَةً، فَأَجْفَلُوا وَانْهَزَمُوا لَا يَلْوِي أَحَدٌ عَلَى أَحَدٌ، حَتَّى بَلَغَتِ الْهَزِيمَةُ الْبَصْرَةَ، وَخَافَ أَهْلُهَا السِّبَاءَ. وَأَمَّا الْمُهَلَّبُ فَإِنَّهُ سَبَقَ الْمُنْهَزِمِينَ، فَوَقَفَ لَهُمْ بِمَكَانٍ مُرْتَفِعٍ مِنَ الْأَرْضِ، وَجَعَلَ يُنَادِي: إِلَيَّ عِبَادَ اللَّهِ. فَاجْتَمَعَ إِلَيْهِ مِنْ جَيْشِهِ ثَلَاثَةُ آلَافٍ مِنَ الْفُرْسَانِ الشُّجْعَانِ، فَقَامَ فِيهِمْ خَطِيبًا، فَقَالَ فِي خُطْبَتِهِ: أَمَّا بَعْدُ، أَيُّهَا النَّاسُ، فَإِنَّ اللَّهَ تَعَالَى رُبَّمَا يَكِلُ الْجَمْعَ الْكَثِيرَ إِلَى أَنْفُسِهِمْ فَيُهْزَمُونَ، وَيُنْزِلُ النَّصْرَ عَلَى الْجَمْعِ الْيَسِيرِ فَيَظْهَرُونَ، وَلَعَمْرِي مَا بِكُمُ الْآنَ مِنْ قِلَّةٍ، وَأَنْتُمْ فُرْسَانُ أَهْلِ الْمِصْرَ وَأَهْلُ النَّصْرِ، وَمَا أُحِبُّ أَنَّ أَحَدًا مِمَّنِ انْهَزَمَ مَعَكُمُ الْآنَ، وَلَوْ كَانُوا فِيكُمْ مَا زَادُوكُمْ إِلَّا خَبَالًا. ثُمَّ قَالَ: عَزَمْتُ عَلَى كُلِّ رَجُلٍ مِنْكُمْ إِلَّا أَخَذَ عَشَرَةَ أَحْجَارٍ مَعَهُ، ثُمَّ امْشُوا بِنَا إِلَى عَسْكَرِهِمْ ; فَإِنَّهُمُ الْآنَ آمِنُونَ، وَقَدْ خَرَجَتْ خُيُولُهُمْ فِي طَلَبِ إِخْوَانِكُمْ، فَوَاللَّهِ إِنِّي لَأَرْجُوَ أَنْ لَا تَرْجِعُ إِلَيْهِمْ خَيْلُهُمْ حَتَّى تَسْتَبِيحُوا عَسْكَرَهُمْ، وَتَقْتُلُوا أَمِيرَهُمْ. فَفَعَلَ النَّاسُ ذَلِكَ، فَزَحَفَ بِهِمْ الْمُهَلَّبُ بْنُ أَبِي صُفْرَةَ عَلَى عَسْكَرِ الْخَوَارِجِ، فَقَتَلَ مِنْهُمْ خَلْقًا كَثِيرًا نَحْوًا مِنْ سَبْعَةِ آلَافٍ، وَقَتَلَ عُبَيْدَ اللَّهِ بْنَ الْمَاحُوزِ فِي جَمَاعَةٍ كَثِيرَةٍ مِنَ الْأَزَارِقَةِ، وَاحْتَازَ مِنْ أَمْوَالِهِمْ شَيْئًا كَثِيرًا، وَقَدْ أَرْصَدَ الْمُهَلَّبُ خُيُولًا بَيْنَهُ وَبَيْنَ الَّذِينَ يَرْجِعُونَ مِنْ طَلَبِ أَهْلِ الْبَصْرَةِ، فَجَعَلُوا يُقْتَطَعُونَ دُونَ قَوْمِهِمْ، وَانْهَزَمَ فَلُّهُمْ إِلَى كَرْمَانَ وَأَرْضِ أَصْبَهَانَ، وَأَقَامَ الْمُهَلَّبُ بِالْأَهْوَازِ حَتَّى قَدِمَ مُصْعَبُ بْنُ الزُّبَيْرِ إِلَى الْبَصْرَةِ، وَعَزَلَ عَنْهَا الْحَارِثَ بْنَ عَبْدِ اللَّهِ بْنِ أَبِي رَبِيعَةَ. شعر بعض الخوارج لما رأى قتال أصحاب المهلب بالحجارة ( قَالَ بَعْضُ الْخَوَارِجِ لَمَّا رَأَى قِتَالَ أَصْحَابِ الْمُهَلَّبِ بِالْحِجَارَةِ: أَتَانَا بِأَحْجَارٍ لِيَقْتُلَنَا بِهَا وَهَلْ تُقْتَلُ الْأَقْرَانُ وَيْحَكَ بِالْحَجَرِ ! ( وَفِي هَذَا الْيَوْمِ يَقُولُ الصَّلَتَانِ الْعَبْدِيُّ: بِسِلَّى وَسِلَّبْرَى مَصَارِعُ فِتْيَةٍ كِرَامٍ وَقَتْلَى لَمْ تُوَسَّدْ خُدُودُهَا استخلاف الخوارج الزبير بن الماحوز فَلَمَّا قُتِلَ عَبْدُ اللَّهِ بْنُ الْمَاحُوزِ ) اسْتَخْلَفَ الْخَوَارِجُ الزُّبَيْرَ بْنَ الْمَاحُوزِ: وَكَتَبَ الْمُهَلَّبُ إِلَى الْحَارِثِ بْنِ أَبِي رَبِيعَةَ يُعَرِّفُهُ ظَفَرَهُ، فَأَرْسَلَ الْحَارِثُ الْكِتَابَ إِلَى ابْنِ الزُّبَيْرِ بِمَكَّةَ لِيَقْرَأَهُ عَلَى النَّاسِ هُنَاكَ، وَكَتَبَ الْحَارِثُ إِلَى الْمُهَلَّبِ: ( أَمَّا بَعْدُ فَقَدْ بَلَغَنِي كِتَابُكَ تَذْكُرُ فِيهِ نَصْرَ اللَّهِ وَظَفَرَ الْمُسْلِمِينَ، فَهَنِيئًا لَكَ يَا أَخَا الْأَزْدِ شَرَفُ الدُّنْيَا وَعِزُّهَا وَثَوَابُ الْآخِرَةِ وَفَضْلُهَا. فَلَمَّا قَرَأَ الْمُهَلَّبُ كِتَابَهُ ضَحِكَ وَقَالَ: أَمَا يَعْرِفُنِي إِلَّا بِأَخِي الْأَزْدِ ! مَا هُوَ إِلَّا أَعْرَابِيٌّ جَافٍ ). وَقِيلَ: إِنَّ عُثْمَانَ بْنَ عُبَيْدِ اللَّهِ بْنِ مَعْمَرٍ قَاتَلَ الْخَوَارِجَ وَنَافِعَ بْنَ الْأَزْرَقِ قَبْلَ مُسْلِمٍ، فَقُتِلَ عُثْمَانُ وَانْهَزَمَ أَصْحَابُهُ بَعْدَ أَنْ قُتِلَ مِنَ الْخَوَارِجِ خَلْقٌ كَثِيرٌ، فَسُيِّرَ إِلَيْهِمْ مِنَ الْبَصْرَةِ بَعْدَهُ حَارِثَةُ بْنُ بَدْرٍ الْغُدَانِيُّ، فَلَمَّا رَآهُمْ عَرَفَ أَنَّهُ لَا طَاقَةَ لَهُ بِهِمْ فَقَالَ لِأَصْحَابِهِ: كَرْنِبُوا وَدَوْلِبُوا كَيْفَ شِئْتُمْ فَاذْهَبُوا يَعْنِي مَا شَاءَ، ثُمَّ سَارَ بَعْدَهُ مُسْلِمُ بْنُ عُبَيْسٍ ). وَقِيلَ: إِنَّ الْمُهَلَّبَ لَمَّا دَفَعَ الْخَوَارِجَ مِنَ الْبَصْرَةِ إِلَى نَاحِيَةِ الْأَهْوَازِ أَقَامَ بَقِيَّةَ سَنَتِهِ يَجْبِي كُوَرَ دِجْلَةَ، وَرَزَقَ أَصْحَابَهُ، وَأَتَاهُ الْمَدَدُ مِنَ الْبَصْرَةِ حَتَّى بَلَغَ أَصْحَابُهُ ثَلَاثِينَ أَلْفًا. فَعَلَى هَذَا يَكُونُ هَزِيمَةُ الْخَوَارِجِ سَنَةَ سِتٍّ وَسِتِّينَ.
✧ The fighting of al-Muhallab against the Khawārij When the Khawārij drew near al-Baṣrah, its people came to al-Aḥnaf b. Qays and asked him to take charge of fighting them. He pointed to al-Muhallab b. Abī Ṣufrah because of the courage, judgment, and knowledge of war he knew him to possess. Al-Muhallab had recently arrived from Ibn al-Zubayr, who had appointed him over Khurāsān. Al-Aḥnaf said: 'There is no one for this matter but al-Muhallab.' The notables of the people of al-Baṣrah went out to him and spoke with him, but he refused. Al-Ḥārith b. Abī Rabīʿah spoke with him, and he excused himself on account of his appointment over Khurāsān. So al-Ḥārith and the people of al-Baṣrah fabricated a letter to him, purportedly from Ibn al-Zubayr, commanding him to fight the Khawārij, and brought him the letter. When he read it, he said: 'By God, I will not march against them unless you grant me whatever I conquer and allot me from the treasury what I can use to strengthen those with me.' They agreed to that and wrote him a document to that effect, and they sent to Ibn al-Zubayr, who ratified it. Al-Muhallab then chose from the people of al-Baṣrah, from those whose bravery and courage he knew, twelve thousand men, among them Muḥammad b. Wāsiʿ, ʿAbd Allāh b. Riyāḥ al-Anṣārī, Muʿāwiyah b. Qurrah al-Muzanī, and Abū ʿImrān al-Jawnī. Al-Muhallab marched out to the Khawārij, who were at the Lesser Bridge. He fought them while he was at the head of the people and their notables, and he drove them back from the bridge. Before that, they had been on the point of entering; so they moved up to the Greater Bridge, both cavalry and infantry. When they saw that he was drawing near them, they moved up beyond that. When Ḥārithah b. Badr learned that al-Muhallab had been given command over the fight against the Azāriqah, he said to the people with him: 'Crabble and windlass wherever you wish, so go!' He then headed with those who were with him toward al-Baṣrah. Al-Ḥārith b. Abī Rabīʿah sent him back to al-Muhallab, but Ḥārithah boarded a boat on the Dujayl canal heading for al-Baṣrah. A man of Tamīm came to him wearing his weapons with the Khawārij behind him. The Tamīmī shouted to Ḥārithah seeking his help so that he would take him aboard. He brought the boat close to the bank of the canal, which was a steep edge. The Tamīmī leaped into it, and it sank with all who were in it, and they drowned. As for al-Muhallab, he marched until he encamped near the Khawārij while they were at the Tīrā canal; they withdrew from him to al-Ahwāz. Al-Muhallab sent spies to their camp to bring him news of them. When their news reached him, he marched toward them, leaving his brother al-Muʿārik b. Abī Ṣufrah as his deputy at the Tīrā canal. When he reached al-Ahwāz, the Khawārij fought his vanguard, which was under his son al-Mughīrah b. al-Muhallab b. Abī Ṣufrah. His companions wavered, then returned. When the Khawārij saw their steadfastness, they moved from the market of al-Ahwāz to Manādhir. He marched after them, and when he drew near them, the Khawārij sent a force against them under Wāqid, the client of Abū Ṣufrah, to the Tīrā canal, where al-Muʿārik was. They killed him and crucified him. The news reached al-Muhallab, so he sent his son al-Mughīrah to the Tīrā canal. He took down his uncle al-Muʿārik and buried him; the people settled there, and he left a group as his deputy there and returned to his father, who had encamped at Sūlāf. Al-Muhallab was very cautious and wary. He would not encamp except within a trench, and he kept his forces in battle order and personally took charge of the guard. When he confronted the Khawārij at Sūlāf, they mounted and stood before him, and the two sides fought a fierce battle in which both showed endurance. Then the Khawārij launched a sincere charge against al-Muhallab and his companions, and they were routed, and some of them were killed. Al-Muhallab held firm, and his son al-Mughīrah displayed that day an excellent feat whose mark was evident. Al-Muhallab called out to his companions, and they returned to him, with them a large body of about four thousand horsemen. The next day he wanted to fight with those with him, but some of his companions forbade him because of their weakness and the many wounds among them. So he abandoned fighting and marched off, crossed the Dujayl, and encamped at al-ʿĀqūl, which could be approached only from one direction. Poem of Ibn Qays al-Ruqayyāt on the day of Sūlāf (and about the day of Sūlāf Ibn Qays al-Ruqayyāt says: 'Alas, a night-visitant from the tribe of Mayyah has come, although she is beloved for her coquetry and passionately in love. She walks with a swaying gait while the land of al-Sūs lies between me and her, and Sūlāf is a rural district which the Azāriqah protected. Whenever we were scattered, a band met us, a Ḥarūrī band that had become apostates from the religion. They crossed over to us past both the two camps, and so she spent the night embracing us without a cover.' And one of the Khawārij said about it: 'How many we left on the day of Sūlāf among them as captives and slain whose fate is in the blazing fire.' The poets spoke much about it. When al-Muhallab reached al-ʿĀqūl, he encamped there and stayed three days. Then he departed and marched toward the Khawārij, who were at Sillā and Sillabrā. He encamped near them. He often did things that he would tell people about to encourage them to fight, but of which no trace would be seen, until a poet said: 'You are the hero, the complete hero, if only you truly did what you say.' Some called him the liar, and some people thought he was a liar in every case, but that is not so; he only did that as a stratagem against the enemy. When al-Muhallab encamped near the Khawārij and dug a trench around his camp, he set outposts, lit watch-fires, posted guards, and placed the people under their banners and at their stations, with the gates of the trench guarded. When the Khawārij wanted to attack him by night or take him unawares, they found a well-ordered affair and turned back. No one who fought them was harsher on them than he. Then the Khawārij sent ʿUbaydah b. Hilāl and al-Zubayr b. al-Māḥūz with a force at night to al-Muhallab's camp to make a night raid. They shouted at the people on their right and left but found them in battle order and on guard, so they gained nothing from them. In the morning al-Muhallab went out to them in battle order. He placed al-Azd and Tamīm on the right wing, Bakr b. Wāʾil and ʿAbd al-Qays on the left wing, and the people of al-ʿĀliyah in the center. The Khawārij came out with ʿUbaydah b. Hilāl al-Yashkurī on their right wing and al-Zubayr b. al-Māḥūz on their left wing. They were better equipped and had nobler horses than the people of al-Baṣrah because they had raided the land and stripped it from Kirmān to al-Ahwāz. The people met and fought the fiercest of battles, and both sides held firm for most of the day. Then the Khawārij launched a monstrous charge against the people, and they fled and were routed, no one turning to another, until the rout reached al-Baṣrah, and its people feared captivity. As for al-Muhallab, he got ahead of the routed men and halted in an elevated place, and he began to call out: 'To me, servants of God!' Three thousand brave horsemen of his army gathered to him. He stood among them as an orator and said in his address: 'Now then, O people, God Almighty sometimes leaves a numerous host to themselves and they are defeated, and He sends down victory upon a small host and they prevail. By my life, you are not now few; you are the horsemen of the garrison city and the people of victory. I would not like any of those who fled to be with you now; if they were among you, they would only add to your disorder.' Then he said: 'I adjure every man of you to take ten stones with him, then march with us to their camp; for they are now secure, and their horsemen have gone out in pursuit of your brothers. By God, I hope their horsemen will not return to them until you have plundered their camp and killed their commander.' The people did that, and al-Muhallab b. Abī Ṣufrah advanced with them against the camp of the Khawārij. He killed a great number of them, about seven thousand, and killed ʿUbayd Allāh b. al-Māḥūz along with a large group of the Azāriqah, and he seized much of their property. Al-Muhallab had placed horsemen in ambush between him and those who were returning from pursuing the people of al-Baṣrah, and they were cut off from their comrades. Their remnant fled to Kirmān and the land of Iṣbahān. Al-Muhallab remained at al-Ahwāz until Muṣʿab b. al-Zubayr came to al-Baṣrah and dismissed al-Ḥārith b. ʿAbd Allāh b. Abī Rabīʿah from it. Poem of one of the Khawārij when he saw the fighting of al-Muhallab's companions with stones (one of the Khawārij said when he saw the fighting of al-Muhallab's companions with stones: 'He came to us with stones to kill us with them; and can champions, woe to you, be killed with a stone!' (And about this day al-Ṣaltān al-ʿAbdī says: 'At Sillā and Sillabrā are the death-places of youths, noble ones, and slain whose cheeks were not laid upon pillows.' The Khawārij appoint al-Zubayr b. al-Māḥūz as successor. When ʿAbd Allāh b. al-Māḥūz was killed, the Khawārij appointed al-Zubayr b. al-Māḥūz as successor: Al-Muhallab wrote to al-Ḥārith b. Abī Rabīʿah informing him of his victory. Al-Ḥārith sent the letter to Ibn al-Zubayr in Makkah so that it could be read to the people there. Al-Ḥārith wrote to al-Muhallab: 'Now then, your letter has reached me in which you mention God's help and the victory of the Muslims. Congratulations to you, O brother of al-Azd, on the honor and might of this world and the reward and excellence of the hereafter.' When al-Muhallab read his letter, he laughed and said: 'Does he know me only as the brother of al-Azd? He is nothing but a rude Bedouin.' It is said that ʿUthmān b. ʿUbayd Allāh b. Maʿmar fought the Khawārij and Nāfiʿ b. al-Azraq before Muslim, and ʿUthmān was killed and his companions routed after a great number of the Khawārij had been killed. Then Ḥārithah b. Badr al-Ghudānī was sent against them from al-Baṣrah after him. When he saw them, he knew he had no power against them, so he said to his companions: 'Crabble and windlass however you wish, so go!' meaning whatever they wished. Then after him Muslim b. ʿUbays marched. It is said that when al-Muhallab drove the Khawārij from al-Baṣrah to the region of al-Ahwāz, he remained for the rest of that year collecting the taxes of the districts of the Tigris and paying his companions, and reinforcements came to him from al-Baṣrah until his companions reached thirty thousand. According to this, the defeat of the Khawārij would have been in the year sixty-six.
Tarikh (al-Tabari) 2257No grade recorded
اسْتِعْمَالِ مُصْعَبٍ عَلَى الْمَدِينَةِ فِي هَذِهِ السَّنَةِ عَزَلَ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ أَخَاهُ عُبَيْدَةَ بْنَ الزُّبَيْرِ عَنِ الْمَدِينَةِ وَاسْتَعْمَلَ أَخَاهُ مُصْعَبًا. وَسَبَبُ ذَلِكَ أَنَّ عُبَيْدَةَ خَطَبَ النَّاسَ، فَقَالَ فِي خُطْبَتِهِ: وَقَدْ رَأَيْتُمْ مَا صَنَعَ اللَّهُ بِقَوْمِ صَالِحٍ فِي نَاقَةٍ قِيمَتُهَا خَمْسُمِائَةِ دِرْهَمٍ. فَلَمَّا بَلَغَتْ أَخَاهُ قَالَ: إِنَّ هَذَا لَهُوَ التَّكَلُّفُ وَعَزَلَهُ، فَسُمِّيَ مُقَوِّمَ النَّاقَةِ.
✧ The appointment of Muṣʿab over Madinah In this year, ʿAbd Allāh b. al-Zubayr dismissed his brother ʿUbaydah b. al-Zubayr from Madinah and appointed his brother Muṣʿab. The reason for that was that ʿUbaydah addressed the people and said in his sermon: "And you have seen what Allah did to the people of Ṣāliḥ regarding a she-camel whose value was five hundred dirhams." When this reached his brother, he said: "This is indeed affectation," and dismissed him. Thus he was named 'the valuer of the she-camel'.
Tarikh (al-Tabari) 2258No grade recorded
وَفِي آخِرِ سنة خمس وستين عَزَلَ ابْنُ الزُّبَيْرِ عَنِ الْكُوفَةِ عَبْدَ اللَّهِ بْنَ يَزِيدَ الْخَطْمِيَّ، وَوَلَّى عَلَيْهَا عَبْدَ اللَّهِ بْنَ مُطِيعٍ الَّذِي كَانَ أَمِيرَ الْمُهَاجِرِينَ يَوْمَ الْحَرَّةِ، لَمَّا خَلَعُوا يَزِيدَ.
✧ At the end of the year 65 AH, Ibn al-Zubayr dismissed ʿAbd Allāh b. Yazīd al-Khaṭmī from al-Kūfah and appointed over it ʿAbd Allāh b. Muṭīʿ, who had been commander of the Muhājirūn on the day of al-Ḥarrah when they deposed Yazīd.
Tarikh (al-Tabari) 2259No grade recorded
الْحَرْبِ بَيْنَ ابْنِ خَازِمٍ وَبَنِي تَمِيمٍ فِي هَذِهِ سَنَةُ خَمْسٍ وَسِتِّينَ كَانَتِ الْحَرْبُ بَيْنَ ابْنِ خَازِمٍ السُّلَمِيِّ وَبَنِي تَمِيمٍ بِخُرَاسَانَ. وَسَبَبُ ذَلِكَ أَنَّ مَنْ كَانَ بِخُرَاسَانَ مِنْ بَنِي تَمِيمٍ أَعَانُوا ابْنَ خَازِمٍ عَلَى مَنْ بِهَا مِنْ رَبِيعَةَ، وَقَدْ تَقَدَّمَ ذِكْرُ ذَلِكَ، فَلَمَّا صَفَتْ لَهُ خُرَاسَانُ جَفَا بَنِي تَمِيمٍ، وَكَانَ قَدْ جَعَلَ ابْنَهُ مُحَمَّدًا عَلَى هَرَاةَ، وَجَعَلَ عَلَى شُرْطَتِهِ بُكَيْرَ بْنَ وَسَّاجٍ، وَضَمَّ إِلَيْهِ شَمَّاسَ بْنَ دِثَارٍ الْعُطَارِدِيَّ، وَكَانَتْ أُمُّ مُحَمَّدٍ تَمِيمِيَّةً، فَلَمَّا جَفَا ابْنُ خَازِمٍ بَنِي تَمِيمٍ أَتَوُا ابْنَهُ مُحَمَّدًا بِهَرَاةَ، فَكَتَبَ ابْنُ خَازِمٍ إِلَى ابْنِهِ مُحَمَّدٍ وَإِلَى بُكَيْرٍ وَشَمَّاسٍ يِأْمُرُهُمْ بِمَنْعِهِمْ عَنْ هَرَاةَ، فَأَمَّا شَمَّاسٌ فَصَارَ مَعَ بَنِي تَمِيمٍ، وَأَمَّا بُكَيْرٍ فَإِنَّهُ مَنَعَهُمْ، فَأَقَامُوا بِبِلَادٍ هَرَاةَ، فَأَرْسَلَ بُكَيْرٌ إِلَى شَمَّاسٍ: إِنِّي أَعْطَيْتُكَ ثَلَاثِينَ أَلْفًا فَأَعْطِ كُلَّ رَجُلٍ مِنْ بَنِي تَمِيمٍ أَلْفًا عَلَى أَنْ يَنْصَرِفُوا. فَأَبَوْا عَلَيْهِ وَأَقَامُوا يَتَرَصَّدُونَ مُحَمَّدًا، فَخَرَجَ يَتَصَيَّدُ فَأَخَذُوهُ وَشَدُّوهُ وِثَاقًا وَشَرِبُوا لَيْلَتَهُمْ وَجَعَلُوا يَبُولُونَ عَلَيْهِ كُلَّمَا أَرَادُوا الْبَوْلَ، فَقَالَ لَهُمْ شَمَّاسٌ: أَمَّا إِذْ بَلَغْتُمْ هَذَا مِنْهُ فَاقْتُلُوهُ بِصَاحِبَيْكُمَا اللَّذَيْنِ قَتَلَهُمَا بِالسِّيَاطِ. وَكَانَ قَدْ ضَرَبَ رَجُلَيْنِ مِنْ تَمِيمٍ بِالسِّيَاطِ حَتَّى مَاتَا. فَقَامُوا إِلَيْهِ لِيَقْتُلُوهُ، فَنَهَاهُمْ عَنْهُ جَيْهَانُ بْنُ مَشْجَعَةَ الضَّبِّيُّ وَأَلْقَى نَفْسَهُ عَلَيْهِ، فَلَمْ يَقْبَلُوا مِنْهُ وَقَتَلُوا مُحَمَّدًا. فَشَكَرَ ابْنُ خَازِمٍ لِجَيْهَانَ ذَلِكَ فَلَمْ يَقْتُلْهُ فِيمَنْ قَتَلَ يَوْمَ فَرْتَنَا. وَكَانَ الَّذِي تَوَلَّى قَتْلَ مُحَمَّدٍ رَجُلَانِ اسْمُ أَحَدِهِمَا عَجَلَةُ وَاسْمُ الْآخَرِ كُسَيْبٌ. فَقَالَ ابْنُ خَازِمٍ: بِئْسَ مَا اكْتَسَبَ كُسَيْبٌ لِقَوْمِهِ، وَلَقَدْ جَعَلَ عَجَلَةُ لِقَوْمِهِ شَرًّا. وَأَقْبَلَتْ تَمِيمٌ إِلَى مَرْوَ وَأَمَّرُوا عَلَيْهِمُ الْحَرِيشَ بْنَ هِلَالٍ الْقُرَيْعِيَّ، وَأَجْمَعَ أَكْثَرُهُمْ عَلَى قِتَالِ ابْنِ خَازِمٍ، فَقَاتَلَ الْحَرِيشُ بْنُ هِلَالٍ عَبْدَ اللَّهِ بْنَ خَازِمٍ سَنَتَيْنِ فَلَمَّا طَالَتِ الْحَرْبُ خَرَجَ الْحَرِيشُ فَنَادَى ابْنَ خَازِمٍ وَقَالَ لَهُ: طَالَتِ الْحَرْبُ بَيْنَنَا فَعَلَامَ تَقْتُلُ قَوْمِي وَقَوْمَكَ ؟ ابْرُزْ إِلَيَّ فَأَيُّنَا قَتَلَ صَاحِبَهُ صَارَتِ الْأَرْضُ لَهُ. فَقَالَ لَهُ ابْنُ خَازِمٍ: قَدْ أَنْصَفْتَ. فَبَرَزَ إِلَيْهِ فَتَضَارَبَا وَتَصَاوَلَا تَصَاوُلَ الْفَحْلَيْنِ لَا يَقْدِرُ أَحَدُهُمَا عَلَى صَاحِبِهِ، ثُمَّ غَفَلَ ابْنُ خَازِمٍ فَضَرَبَهُ الْحَرِيشُ عَلَى رَأْسِهِ فَأَلْقَى فَرْوَةَ رَأْسِهِ عَلَى وَجْهِهِ وَانْقَطَعَ رِكَابُ الْحَرِيشِ وَانْتَزَعَ السَّيْفَ، وَلَزِمَ ابْنُ خَازِمٍ عُنُقَ فَرَسِهِ رَاجِعًا إِلَى أَصْحَابِهِ، ثُمَّ غَادَاهُمُ الْقِتَالُ، فَمَكَثُوا بِذَلِكَ بَعْدَ الضَّرْبَةِ أَيَّامًا ثُمَّ مَلَّ الْفَرِيقَانِ فَتَفَرَّقُوا ثَلَاثَ فِرَقٍ: فِرْقَةً إِلَى نَيْسَابُورَ مَعَ بَحِيرِ بْنِ وَرْقَاءَ، وَفِرْقَةً إِلَى نَاحِيَةٍ أُخْرَى، وَفِرْقَةً فِيهَا الْحَرِيشُ إِلَى مَرْوِ الرُّوذِ، فَاتَّبَعَهُ ابْنُ خَازِمٍ إِلَى قَرْيَةٍ تُسَمَّى الْمَلْحَمَةَ، وَالْحَرِيشُ فِي اثْنَيْ عَشَرَ رَجُلًا، وَقَدْ تَفَرَّقَتْ عَنْهُ أَصْحَابُهُ، وَهُمْ فِي خَرِبَةٍ، فَلَمَّا انْتَهَى إِلَيْهِ ابْنُ خَازِمٍ خَرَجَ إِلَيْهِ فِي أَصْحَابِهِ، فَحَمَلَ مَوْلًى لِابْنِ خَازِمٍ عَلَى الْحَرِيشِ فَضَرَبَهُ فَلَمْ يَصْنَعْ شَيْئًا، فَقَالَ الْحَرِيشُ لِرَجُلٍ مَعَهُ: إِنَّ سَيْفِي لَا يَصْنَعُ فِي سِلَاحِهِ شَيْئًا فَأَعْطِنِي خَشَبَةً، فَأَعْطَاهُ عُودًا مِنْ عُنَّابٍ، فَحَمَلَ عَلَى الْمَوْلَى فَضَرَبَهُ فَسَقَطَ وَقِيذًا، ثُمَّ قَالَ لِابْنِ خَازِمٍ: مَا تُرِيدُ مِنِّي وَقَدْ خَلَّيْتُكَ وَالْبِلَادَ ؟ قَالَ: إِنَّكَ تَعُودُ إِلَيْهَا. قَالَ: لَا أَعُودُ، فَصَالَحَهُ عَلَى أَنْ يَخْرُجَ مِنْ خُرَاسَانَ وَلَا يَعُودَ إِلَى قِتَالِهِ، فَأَعْطَاهُ ابْنُ خَازِمٍ أَرْبَعِينَ أَلْفًا، وَفَتَحَ لَهُ الْحَرِيشُ بَابَ الْقَصْرِ، فَدَخَلَهُ ابْنُ خَازِمٍ وَضَمِنَ لَهُ وَفَاءَ دَيْنِهِ وَتَحَدَّثَا طَوِيلَا. وَطَارَتْ قُطْنَةٌ عَنِ الضَّرْبَةِ الَّتِي بِرَأْسِ ابْنِ خَازِمٍ، فَأَخْذَهَا الْحَرِيشُ وَوَضَعَهَا مَكَانَهَا، فَقَالَ لَهُ ابْنُ خَازِمٍ: مَسُّكَ الْيَوْمَ أَلْيَنُ مِنْ مَسِّكِ أَمْسِ. فَقَالَ الْحَرِيشُ: مَعْذِرَةً إِلَى اللَّهِ وَإِلَيْكَ، أَمَا وَاللَّهِ لَوْلَا [ أَنَّ ] رِكَابِيَ انْقَطَعَ لَخَالَطَ السَّيْفُ رَأْسَكَ، قَالَ الْحَرِيشُ فِي ذَلِكَ: أَزَالَ عُظْمَ ذِرَاعِي عَنْ مُرَكَّبِهِ حَمْلُ الرُّدَيْنِيِّ فِي الْإِدْلَاجِ بِالسَّحَرِ حَوْلَيْنِ مَا اغْتَمَضَتْ عَيْنِي بِمَنْزِلَةٍ إِلَّا وَكَفِّي وِسَادٌ لِي عَلَى حَجَرِ بَزِّي الْحَدِيدُ وَسِرْبَالِي إِذَا هَجَعَتْ عَنِّي الْعُيُونُ مِحَالُ الْقَارِحِ الذَّكَرِ )
✧ The War between Ibn Khāzim and Banū Tamīm In this year, the year sixty-five, the war took place between Ibn Khāzim al-Sulamī and Banū Tamīm in Khurasan. The reason for that was that those of Banū Tamīm who were in Khurasan aided Ibn Khāzim against the Rabīʿah who were there, and mention of that has gone before. When Khurasan became clear for him, he treated Banū Tamīm harshly. He had placed his son Muḥammad over Herat, and appointed Bukayr b. Wassāj over his shurṭah, and joined to him Shammās b. Dithār al-ʿUṭāridī. The mother of Muḥammad was a Tamīmī woman. When Ibn Khāzim treated Banū Tamīm harshly, they came to his son Muḥammad at Herat. Ibn Khāzim wrote to his son Muḥammad and to Bukayr and Shammās, ordering them to prevent them from Herat. As for Shammās, he sided with Banū Tamīm. As for Bukayr, he prevented them, so they stayed in the lands of Herat. Bukayr sent to Shammās: "I have given you thirty thousand, so give each man of Banū Tamīm one thousand on condition that they depart." They refused him and remained, watching for Muḥammad. He went out to hunt, and they seized him, bound him tightly, and drank their night, making water on him whenever they wanted to urinate. Shammās said to them: "Since you have reached this point with him, kill him in return for your two companions whom he killed with whips." He had struck two men of Tamīm with whips until they died. They rose to kill him, but Jayhān b. Mashjaʿah al-Ḍabbī forbade them and threw himself upon him, but they did not accept that from him and killed Muḥammad. Ibn Khāzim thanked Jayhān for that, so he did not kill him among those he killed on the day of Fartanā. The ones who undertook the killing of Muḥammad were two men, one named ʿAjalah and the other Kusayb. Ibn Khāzim said: "Evil is what Kusayb has earned for his people, and ʿAjalah has brought evil upon his people." Tamīm advanced to Merv and appointed over themselves al-Ḥarīsh b. Hilāl al-Quraʿī. Most of them agreed to fight Ibn Khāzim. Al-Ḥarīsh b. Hilāl fought ʿAbd Allāh b. Khāzim for two years. When the war grew long, al-Ḥarīsh came out and called to Ibn Khāzim, saying to him: "The war between us has grown long. Why do you kill my people and your people? Come out to me, and whichever of us kills his companion, the land will be his." Ibn Khāzim said to him: "You have been fair." He came out to him, and they struck each other and assailed each other like two stallions, neither able to overcome the other. Then Ibn Khāzim was heedless, and al-Ḥarīsh struck him on his head, throwing the skin of his head onto his face. The stirrup of al-Ḥarīsh broke, and he withdrew the sword. Ibn Khāzim clung to the neck of his horse, returning to his companions. Then fighting resumed between them, and they remained thus after the blow for some days. Then both parties grew weary and split into three groups: one group to Nishapur with Baḥīr b. Warqāʾ, one group to another region, and one group containing al-Ḥarīsh to Merv al-Rūdh. Ibn Khāzim pursued him to a village called al-Malḥamah, while al-Ḥarīsh was with twelve men, his companions having dispersed from him, and they were in a ruin. When Ibn Khāzim reached him, he came out to him with his companions. A mawlā of Ibn Khāzim charged at al-Ḥarīsh and struck him but did nothing. Al-Ḥarīsh said to a man with him: "My sword does nothing against his armor, so give me a piece of wood." He gave him a stick of jujube. He charged at the mawlā and struck him, and he fell stunned. Then he said to Ibn Khāzim: "What do you want from me, when I have left you and the lands?" He said: "You will return to them." He said: "I will not return." So he made peace with him on condition that he leave Khurasan and not return to fight him. Ibn Khāzim gave him forty thousand, and al-Ḥarīsh opened for him the gate of the palace, and Ibn Khāzim entered it and guaranteed for him the payment of his debt, and they conversed for a long time. A piece of cotton flew off from the blow that was on Ibn Khāzim's head, and al-Ḥarīsh took it and put it back in its place. Ibn Khāzim said to him: "Your touch today is softer than your touch yesterday." Al-Ḥarīsh said: "Apology to God and to you. By God, had not my stirrup broken, the sword would have mixed with your head." Al-Ḥarīsh said concerning that: "The weight of the Rudaynī spear in the night journey before dawn has displaced the bone of my forearm from its mounting-place. For two years my eye did not close in any resting-place, except while my palm was a pillow for me upon a stone. My armor is iron, and my shirt, when eyes sleep away from me, is the trappings of the old male war-horse."
Tarikh (al-Tabari) 2260No grade recorded
وَحَجَّ بِالنَّاسِ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ. وَكَانَ عَلَى الْمَدِينَةِ مُصْعَبٌ، وَعَلَى الْكُوفَةِ ابْنُ مُطِيعٍ، وَعَلَى الْبَصْرَةِ الْحَارِثُ بْنُ رَبِيعَةَ الْمَخْزُومِيُّ، وَعَلَى خُرَاسَانَ عَبْدُ اللَّهِ بْنُ خَازِمٍ.
✧ The people performed the pilgrimage led by ʿAbd Allāh b. al-Zubayr. Over Madinah was Muṣʿab; over Kufa was Ibn Muṭīʿ; over Basra was al-Ḥārith b. Rabīʿah al-Makhzūmī; and over Khurasan was ʿAbd Allāh b. Khāzim.
Tarikh (al-Tabari) 2261No grade recorded
ذِكْرُ مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ سُلَيْمَانُ بْنُ صُرَدٍ الْخُزَاعِيُّ أَبُو مُطَرِّفٍ الْكُوفِيُّ سُلَيْمَانُ بْنُ صُرَدٍ الْخُزَاعِيُّ أَبُو مُطَرِّفٍ الْكُوفِيُّ صَحَابِيًّا جَلِيلًا نَبِيلًا عَابِدًا زَاهِدًا، رَوَى عَنِ النَّبِيِّ ﷺ أَحَادِيثَ فِي " الصَّحِيحَيْنِ " وَغَيْرِهِمَا، وعن مُحَمَّدُ بْنُ جَرِيرٍ، عَنْ رِجَالِهِ، قَالَ: سُلَيْمَانُ بْنُ صُرَدَ أَسْلَمَ وَصَحِبَ النَّبِيَّ ﷺ، وَكَانَ اسْمُهُ يَسَارًا، فَلَمَّا أَسْلَمَ سَمَّاهُ رَسُولُ اللَّهِ ﷺ سُلَيْمَانَ، وَنَزَلَ الْكُوفَةَ حِينَ نَزَلَهَا الْمُسْلِمُونَ، وَشَهِدَ مَعَ عَلِيٍّ ؓ صِفِّينَ،، وَكَانَ أَحَدُ مَنْ كَانَ يَجْتَمِعُ الشِّيعَةُ فِي دَارِهِ لِبَيْعَةِ الْحُسَيْنِ، وَكَتَبَ إِلَى الْحُسَيْنِ فِيمَنْ كَتَبَ بِالْقُدُومِ إِلَى الْعِرَاقِ، فَلَمَّا قَدِمَهَا تَخَلَّوْا عَنْهُ، وَقُتِلَ بِكَرْبَلَاءَ، وَرَأَى هَؤُلَاءِ أَنَّهُمْ كَانُوا سَبَبًا فِي قُدُومِهِ، وَأَنَّهُمْ خَذَلُوهُ حَتَّى قُتِلَ هُوَ وَأَهْلُ بَيْتِهِ، فَنَدِمُوا عَلَى مَا فَعَلُوا، ثُمَّ اجْتَمَعُوا فِي هَذَا الْجَيْشِ، وَسَمَّوْا جَيْشَهُمْ جَيْشَ التَّوَّابِينَ، وَسَمَّوْا سُلَيْمَانَ بْنَ صُرَدٍ أَمِيرَ التَّوَّابِينَ، فَقُتِلَ سُلَيْمَانُ، ؓ، فِي هَذِهِ الْوَقْعَةِ بِعَيْنِ وَرْدَةَ، سَنَةَ خَمْسٍ وَسِتِّينَ. وَقِيلَ: سَنَةَ سَبْعٍ وَسِتِّينَ. وَالْأَوَّلُ أَصَحُّ. وَكَانَ عُمْرُهُ يَوْمَ قُتِلَ ثَلَاثًا وَتِسْعِينَ سَنَةً، رَحِمَهُ اللَّهُ. الْمُسَيَّبُ بْنُ نَجَبَةَ بْنِ رَبِيعَةَ الْفَزَارِيُّ وَأَمَّا الْمُسَيَّبُ بْنُ نَجَبَةَ بْنِ رَبِيعَةَ الْفَزَارِيُّ، فَإِنَّهُ قَدِمَ مَعَ خَالِدِ بْنِ الْوَلِيدِ مِنَ الْعِرَاقِ وَشَهِدَ فَتْحَ دِمَشْقَ، ثُمَّ عَادَ إِلَى الْعِرَاقِ وَشَهِدَ مَعَ عَلِيٍّ صِفِّينَ وَغَيْرِهَا، وَكَانَ أَحَدَ الْكِبَارِ الَّذِينَ خَرَجُوا يَطْلُبُونَ بِدَمِ الْحُسَيْنِ، ؓ، وَحُمِلَ رَأْسُهُ وَرَأْسُ سُلَيْمَانَ بْنِ صُرَدٍ إِلَى مَرْوَانَ بْنِ الْحَكَمِ بَعْدَ الْوَقْعَةِ. جَمِيلُ بْنُ مَعْمَرٍ جَمِيلُ بْنُ مَعْمَرٍ -وَقِيلَ: ابْنُ عَبْدِ اللَّهِ- بْنِ مَعْمَرِ بْنِ الْحَارِثِ بْنِ ظَبْيَانَ: رَأَى بُثَيْنَةَ وَهُوَ صَبِيٌّ صَغِيرٌ فَهَوِيَهَا، وَهُمَا مِنْ بَنِي عُذْرَةَ، وَتُكَنَّى بُثَيْنَةُ أُمَّ عَبْدِ الْمَلِكِ، فَلَمَّا كَبِرَ خَطَبَهَا، فَرُدَّ عَنْهَا، فَقَالَ فِيهَا الشِّعْرَ، وَكَانَ يَزُورُهَا وَتَزُورُهُ، وَمَنْزِلُهُمَا وَادِي الْقُرَى، فَجَمَعَ أَهْلُهَا لَهُ جَمْعًا لِيَأْخُذُوهُ، فَأَخْبَرَتْهُ بُثَيْنَةُ [فَاخْتَفَى] وَهَجَا قَوْمَهَا فَاسْتَعْدَوْا عَلَيْهِ مَرْوَانَ بْنَ الْحَكَمِ [وَهُوَ] يَوْمَئِذٍ عَلَى الْمَدِينَةِ مِنْ قِبَلِ مُعَاوِيَةَ، فَنَذَرَ لَيَقْطَعَنَّ لِسَانَهُ، فَلَحِقَ بِخُذَامَ فَأَقَامَ هُنَاكَ إِلَى أَنْ عُزِلَ مَرْوَانُ. وعن جَعْفَرُ بْنُ أَحْمَدَ بْنِ السَّرَّاجِ، قَالَ: كُنْتُ مَارًّا بَيْنَ تَيْمَاءَ وَوَادِي الْقُرَى مُبَادِرًا مِنْ مَكَّةَ، فَرَأَيْتُ صَخْرَةً عَظِيمَةً مَلْسَاءَ فِيهَا تَرْبِيعٌ بِقَدْرِ مَا يَجْلِسُ عَلَيْهَا النَّفَرُ كَالدَّكَّةِ، فَقَالَ بَعْضُ مَنْ كَانَ مَعَنَا مِنَ الْعَرَبِ، وَأَظُنُّهُ جُهَنِيًّا: هَذَا مَجْلِسُ جَمِيلٍ وَبُثَيْنَةَ فَاعْرِفْهُ. من أشعار جميل بن معمر وَمِنْ أَشْعَارِهِ الْمُسْتَحْسَنَةِ فِيهَا قَوْلُهُ: حَلَّتْ بُثَيْنَةُ مِنْ قَلْبِي بِمَنْزِلَةٍ بَيْنَ الْجَوَانِحِ لَمْ يَنْزِلْ بِهِ أَحَدُ صَادَتْ فُؤَادِي بِعَيْنَيْهَا وَمَبْتَسَمٍ كَأَنَّهُ حِينَ تُبْدِيهِ لَنَا بَرَدُ وَعَاذِلِينَ لَحَوْنِي فِي مَحَبَّتِهَا يَا لَيْتَهُمْ وَجَدُوا مِثْلَ الَّذِي أَجِدُ لَمَّا أَطَالُوا عِتَابِي فِيكِ قُلْتُ لَهُمْ لَا تُفْرِطُوا بَعْضَ هَذَا اللَّوْمِ وَاقْتَصِدُوا قَدْ مَاتَ قَبْلِي أَخُو نَهْدٍ وَصَاحِبُهُ مِنْ قَيْسٍ ثُمَّ اشْتَفَى مِنْ عُرْوَةَ الْكَمَدُ وَكُلُّهُمْ كَانَ فِي عِشْقٍ مَنِيَّتُهُ وَقَدْ وَجَدْتُ بِهَا فَوْقَ الَّذِي وَجَدُوا إِنِّي لَأَحْسَبُهُ أَوْ كِدْتُ أَعْلَمُهُ أَنْ سَوْفَ يُورِدُنِي الْحَوْضَ الَّذِي وَرَدُوا إِنْ لَمْ يَنَلْنِي بِمَعْرُوفٍ يَجُودُ بِهِ أَوْ يَدْفَعِ اللَّهُ عَنِّي الْوَاحِدُ الصَّمَدُ وَقَالَ أَيْضًا: لَحَى اللَّهُ مَنْ لَا يَنْفَعُ الْوُدُّ عِنْدَهُ وَمَنْ حَبْلُهُ إِنْ مُدَّ غَيْرُ مَتِينِ وَمَنْ هُوَ إِنْ تُحْدِثْ لَهُ الْعَيْنُ نَظْرَةً يَقْطَعْ لَهَا أَسْبَابَ كُلِّ قَرِينِ وَمَنْ هُوَ ذُو لَوْنَيْنِ لَيْسَ بِدَائِمٍ عَلَى خُلُقٍ خَوَّانُ كُلِّ يَمِينِ فَلَيْتَ رِجَالًا فِيكِ قَدْ نَذَرُوا دَمِي وَهَمُّوا بِقَتْلِي يَا بُثَيْنُ لَقُونِي إِذَا مَا رَأَوْنِي طَالِعًا مِنْ ثَنِيَّةٍ يَقُولُونَ مَنْ هَذَا وَقَدْ عَرَفُونِي يَقُولُونَ لِي أَهْلًا وَسَهْلًا وَمَرْحَبًا وَلَوْ ظَفِرُوا بِي سَاعَةً قَتَلُونِي وَكَيْفَ وَلَا تُوفِي دِمَاؤُهُمْ دَمِي وَلَا مَالُهُمْ مَالِي إِذَا فَقَدُونِي وَقَالَ أَيْضًا: فَيَا وَيْحَ نَفْسِي حَسْبُ نَفْسِي الَّذِي بِهَا وَيَا وَيْحَ أَهْلِي مَا أُصِيبَ بِهِ أَهْلِي فَلَوْ تَرَكَتْ عَقْلِي مَعِي مَا طَلَبْتُهَا وَلَكِنْ طِلَابَيْهَا لِمَا فَاتَ مِنْ عَقْلِي خَلِيلِيَّ فِيمَا عِشْتُمَا هَلْ رَأَيْتُمَا قَتِيلًا بَكَى مِنْ حُبِّ قَاتِلِهِ قَبْلِي وعن الْمُثَنَّى بْنُ سَعْدٍ الْجُعْفِيُّ، قَالَ: بَلَغَنِي أَنَّ كُثَيِّرَ عَزَّةَ لَقِيَ جَمِيلًا، فَقَالَ لَهُ: مَتَى عَهْدُكَ بِبُثَيْنَةَ؟ قَالَ: مَا لِي بِهَا عَهْدٌ مُنْذُ عَامِ أَوَّلَ وَهِيَ تَغْسِلُ ثَوْبًا بِوَادِي الدَّوْمِ، فَقَالَ كُثَيِّرٌ: أَتُحِبُّ أَنْ أُعِيدَهَا لَكَ اللَّيْلَةَ؟ قَالَ: نَعَمْ، فَأَقْبَلَ رَاجِعًا إِلَى بُثَيْنَةَ، فَقَالَ لَهُ أَبُوهَا: يَا فُلَانُ مَا رَدَّكَ؟ أَمَا كُنْتَ عِنْدَنَا قُبَيْلَ؟ قَالَ: بَلَى، وَلَكِنْ حَضَرَتْ أَبْيَاتٌ قُلْتُهَا فِي عَزَّةَ، قَالَ: وَمَا هِيَ؟ فَقَالَ: فَقُلْتُ لَهَا يَا عَزُّ أَرْسَلَ صَاحِبِي عَلَى بَابِ دَارِي وَالرَّسُولُ مُوَكَّلُ أَمَا تَذْكُرِينَ الْعَهْدَ يَوْمَ لَقِيتُكُمْ بِأَسْفَلِ وَادِي الدَّوْمِ وَالثَّوْبُ يُغْسَلُ فَقَالَتْ بُثَيْنَةُ: اخْسَأْ، فَقَالَ أَبُوهَا: مَا هَاجَكَ، قَالَتْ: كَلْبٌ لَا يَزَالُ يَأْتِينَا مِنْ وَرَاءِ هَذَا الْجَبَلِ بِاللَّيْلِ وَأَنْصَافِ النَّهَارِ. قَالَ: فَرَجَعَ إِلَيْهِ فَقَالَ: قَدْ وَعَدَتْكَ وَرَاءَ هَذَا الْجَبَلِ بِاللَّيْلِ وَأَنْصَافَ النَّهَارِ، فَالْقَهَا إِذَا شِئْتَ. وَحَكَى أَبُو مُحَمَّدِ بْنُ قُتَيْبَةَ عَنْ بَعْضِ النَّاسِ أَنَّهُ قَالَ: خَرَجْتُ مِنْ تَيْمَاءَ فَرَأَيْتُ عَجُوزًا عَلَى أَتَانٍ، فَقُلْتُ: مِمَّنْ أَنْتِ؟ فَقَالَتْ: مِنْ عُذْرَةَ، قُلْتُ: هَلْ تَرْوِينَ عَنْ بُثَيْنَةَ وَجَمِيلٍ شَيْئًا؟ فَقَالَتْ: وَاللَّهِ إِنِّي لَعَلَى مَاءٍ مِنَ الْجَنَابِ وَقَدِ اعْتَزَلْنَا الطَّرِيقَ وَقَدْ خَرَجَ رِجَالُنَا فِي سَفَرٍ وَخَلَّفُوا عِنْدَنَا غِلْمَانًا أَحْدَاثًا، وَقَدِ انْحَدَرَ الْغِلْمَانُ عَشِيَّةً إِلَى صِرْمٍ قَرِيبٍ مِنَّا يَتَحَدَّثُونَ إِلَى جِوَارٍ مِنْهُمْ، وَقَدْ بَقِيتُ أَنَا وَبُثَيْنَةُ نَسْتَبْرِمُ غَزْلًا لَنَا إِذِ انْحَدَرَ عَلَيْنَا مُنْحَدِرٌ مِنْ هَضْبَةٍ حِذَاءَنَا، فَسَلَّمَ وَنَحْنُ مُسْتَوْحِشُونَ، فَرَدَدْتُ السَّلَامَ، وَنَظَرْتُ فَإِذَا رَجُلٌ وَاقِفٌ شَبَّهْتُهُ بِجَمِيلٍ، وَدَنَا فَأَتَيْتُهُ فَقُلْتُ: جَمِيلٌ، قَالَ: أَيْ وَاللَّهِ، قُلْتُ: عَرَّضْتَنَا وَنَفْسَكَ لِلشَّرِّ، فَمَا جَاءَ بِكَ؟ قَالَ: هَذِهِ الْغُولُ الَّتِي مِنْ وَرَائِكِ، وَأَشَارَ إِلَى بُثَيْنَةَ، فَإِذَا هُوَ لَا يَتَمَاسَكُ، فَقُمْتُ إِلَى قَعْبٍ فِيهِ أَقِطٌ مَطْحُونٌ وَتَمْرٌ، وَإِلَى عُكَّةٍ فِيهَا سَمْنٌ فَعَصَرْتُهُ عَلَى الْأَقِطِ وَأَدْنَيْتُهُ مِنْهُ، فَقُلْتُ: أَصِبْ مِنْ هَذَا، فَفَعَلَ، وَقُمْتُ إِلَى سِقَاءٍ فِيهِ لَبَنٌ، فَصَبَبْتُ لَهُ فِي قَدَحٍ، وَشَنَنْتُ عَلَيْهِ مِنَ الْمَاءِ فَشَرِبَ وَتَرَاجَعَ، فَقُلْتُ: لَقَدْ جُهِدْتَ فَمَا أَمْرُكَ؟ قَالَ: أَرَدْتُ مِصْرَ فَجِئْتُ لِأُوَدِّعَكُمْ وَأُحْدِثَ بِكُمْ عَهْدًا، وَأَنَا وَاللَّهِ فِي هَذِهِ الْهَضْبَةِ الَّتِي تَرَيْنَ مُنْذُ ثَلَاثٍ أَنْتَظِرُ أَنْ أَجِدَ فُرْصَةً حَتَّى رَأَيْتُ مُنْحَدَرَ فِتْيَانِكُمُ الْعَشِيَّةَ، فَجِئْتُ لِأُجَدِّدَ بِكُمُ الْعَهْدَ، فَحَدَّثَنَا سَاعَةً ثُمَّ وَدَّعْنَاهُ وَانْطَلَقَ. فَمَا لَبِثْنَا إِلَّا يَسِيرًا حَتَّى أَتَانَا نَعْيُهُ مِنْ مِصْرَ. وفاة جميل بن معمر وعَنْ عَبَّاسِ بْنِ سَهْلِ بْنِ سَعْدٍ السَّاعِدِيِّ، قَالَ: كُنْتُ بِالشَّامِ فَقَالَ لِي قَائِلٌ: هَلْ لَكَ فِي جَمِيلٍ فَإِنَّهُ لُمَّ بِهِ، فَدَخَلْتُ عَلَيْهِ وَهُوَ يَجُودُ بِنَفْسِهِ وَمَا يُخَيَّلُ لِي أَنَّ الْمَوْتَ يَكْتَرِيهِ، فَقَالَ لِي: يَا ابْنَ سَعْدٍ، مَا تَقُولُ فِي رَجُلٍ لَمْ يَسْفِكْ دَمًا حَرَامًا قَطُّ، وَلَمْ يَشْرَبْ خَمْرًا قَطُّ، وَلَمْ يَزِنْ قَطُّ، يَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ مُنْذُ خَمْسِينَ سَنَةً، قُلْتُ: مَنْ هَذَا؟ مَا أَحْسَبُهُ إِلَّا نَاجِيًا، قَالَ اللَّهُ تَعَالَى: إِنْ تَجْتَنِبُوا كَبَائِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنْكُمْ سَيِّئَاتِكُمْ وَنُدْخِلْكُمْ مُدْخَلا كَرِيمًا [4: 31] فَلَعَلَّكَ تَعْنِي نَفْسَكَ، قَالَ: نَعَمْ، قُلْتُ: كَيْفَ وَأَنْتَ تُشَبِّبُ بِبُثَيْنَةَ مُنْذُ عِشْرِينَ سَنَةً، قَالَ: هَذَا آخِرُ وَقْتٍ مِنْ أَوْقَاتِ الدُّنْيَا، وَأَوَّلُ وَقْتٍ مِنْ أَوْقَاتِ الْآخِرَةِ، فَلَا نَالَتْنِي شَفَاعَةُ مُحَمَّدٍ إِنْ كُنْتُ وَضَعْتُ يَدِي عَلَيْهَا لِرِيبَةٍ قَطُّ، وَإِنْ كَانَ أَكْثَرَ مَا نِلْتُ مِنْهَا، إِلَّا أَنِّي كُنْتُ آخُذُ يَدَهَا فَأَضَعُهَا عَلَى قَلْبِي فَأَسْتَرِيحُ إِلَيْهَا. ثُمَّ أُغْمِيَ عَلَيْهِ، وَأَفَاقَ، فَأَنْشَأَ يَقُولُ: صَرَخَ النَّعِيُّ وَمَا كَنَى بِجَمِيلِ وَثَوَى بِمِصْرَ ثَوَاءَ غَيْرِ قَفُولِ وَلَقَدْ أَجُرُّ الذَّيْلَ فِي وَادِي الْقُرَى نَشْوَانَ بَيْنَ مَزَارِعٍ وَنَخِيلِ قُومِي بُثَيْنَةُ فَانْدُبِي بِعَوِيلِ وَابْكِي خَلِيلَكِ قَبْلَ كُلِّ خَلِيلِ ثُمَّ أُغْمِيَ عَلَيْهِ فَمَاتَ. وعَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أَبِيهِ، قَالَ: لَمَّا حَضَرَتِ الْوَفَاةُ جَمِيلًا بِمِصْرَ قَالَ: مَنْ يَعْلَمُ بُثَيْنَةَ؟ فَقَالَ رَجُلٌ: أَنَا، فَلَمَّا مَاتَ صَارَ إِلَى حَيِّ بُثَيْنَةَ فَقَالَ: بَكَرَ النَّعِيُ وَمَا كَنَى بِجَمِيلِ وَثَوَى بِمِصْرَ ثَوَاءَ غَيْرِ قَفُولِ [بَكَرَ النَّعِيُ بِفَارِسٍ ذِي هِمَّةٍ بَطَلٍ إِذَا حَمَلَ اللِّوَاءَ نَزِيلِ] فَخَرَجَتْ بُثَيْنَةُ مَكْشُوفَةَ الرَّأْسِ، فَقَالَتْ: وَإِنَّ سُلُوِّي عَنْ جَمِيلٍ لَسَاعَةٌ مِنَ الدَّهْرِ مَا حَانَتْ وَلَا حَانَ حِينُهَا سَوَاءٌ عَلَيْنَا يَا جَمِيلُ بْنَ مَعْمَرٍ إِذَا مِتَّ بَأْسَاءُ الْحَيَاةِ وَلِينُهَا عبد الله بن عمرو بن العاص عَبْدُ اللَّهِ بْنُ عَمْرِو بْنِ الْعَاصِ: أَسْلَمَ قَبْلَ أَبِيهِ، وَكَانَ مُتَعَبِّدًا، وَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: "أَلَمْ أُخْبَرْ أَنَّكَ تَصُومُ النَّهَارَ وَتَقُومُ اللَّيْلَ؟" قَالَ: بَلَى، فَقَالَ لَهُ: "صُمْ وَأَفْطِرْ وَصَلِّ وَنَمْ، فَإِنَّ لِجَسَدِكَ عَلَيْكَ حَقًّا، وَإِنَّ لِرَبِّكَ عَلَيْكَ حَقًّا، وَإِنَّ لِزَوْجِكَ عَلَيْكَ حَقًّا". وعَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو، قَالَ: اسْتَأْذَنْتُ النَّبِيَّ ﷺ فِي كِتَابِ مَا سَمِعْتُ مِنْهُ فَأَذِنَ لِي فَكَتَبْتُهُ. فَكَانَ عَبْدُ اللَّهِ يُسَمِّي صَحِيفَتَهُ [تِلْكَ] الصَّادِقَةَ. وَعَنْ هَارُونَ بْنِ رِئَابٍ، قَالَ: لَمَّا حَضَرَتْ عَبْدَ اللَّهِ بْنَ عَمْرٍو الْوَفَاةُ، قَالَ: إِنَّهُ كَانَ خَطَبَ إِلَيَّ ابْنَتِي رَجُلٌ مِنْ قُرَيْشٍ، وَقَدْ كَانَ مِنِّي إِلَيْهِ شَبِيهٌ بِالْوَعْدِ، فَوَاللَّهِ لَا أَلْقَى اللَّهَ بِثُلُثِ النِّفَاقِ، اشْهَدُوا أَنِّي قَدْ زَوَّجْتُهَا إِيَّاهُ. تُوُفِّيَ عَبْدُ اللَّهِ بِالشَّامِ فِي هَذِهِ السَّنَةِ وَهُوَ ابْنُ اثْنَتَيْنِ وَسَبْعِينَ سَنَةً. وَقِيلَ: تُوُفِّيَ سَنَةَ ثَمَانٍ وَسِتِّينَ.
✧ Mention of the notable figures who died in this year: Sulaymān b. Ṣurad al-Khuzāʿī, Abū Muṭarrif al-Kūfī. Sulaymān b. Ṣurad al-Khuzāʿī, Abū Muṭarrif al-Kūfī, was a noble, eminent companion, devout and ascetic. He related from the Prophet ﷺ hadiths in the “two Ṣaḥīḥs” and elsewhere. And from Muḥammad b. Jarīr, from his authorities, he said: Sulaymān b. Ṣurad embraced Islam and accompanied the Prophet ﷺ. His name was Yasār, and when he embraced Islam, the Messenger of God ﷺ named him Sulaymān. He settled in Kufa when the Muslims settled there, and he witnessed Ṣiffīn with ʿAlī ؓ. He was one of those in whose house the Shīʿa used to gather to pledge allegiance to al-Ḥusayn, and he wrote to al-Ḥusayn among those who wrote urging him to come to Iraq. When he came there, they abandoned him, and he was killed at Karbalāʾ. These people considered that they had been the cause of his coming, and that they had failed him until he and his household were killed. They regretted what they had done, then gathered in this army and called their army the Army of the Penitents, and they named Sulaymān b. Ṣurad commander of the Penitents. Sulaymān ؓ was killed in this encounter at ʿAyn al-Warda in the year sixty-five. It is also said: in the year sixty-seven. The former is more correct. His age on the day he was killed was ninety-three years, may God have mercy on him. Al-Musayyab b. Najaba b. Rabīʿa al-Fazārī. As for al-Musayyab b. Najaba b. Rabīʿa al-Fazārī, he came with Khālid b. al-Walīd from Iraq and witnessed the conquest of Damascus, then returned to Iraq and witnessed Ṣiffīn with ʿAlī and other battles. He was one of the leading figures who went out seeking vengeance for the blood of al-Ḥusayn ؓ. His head and the head of Sulaymān b. Ṣurad were carried to Marwān b. al-Ḥakam after the battle. Jamīl b. Maʿmar. Jamīl b. Maʿmar—it is also said: Ibn ʿAbd Allāh—b. Maʿmar b. al-Ḥārith b. Ẓabyān: He saw Buthayna when he was a young boy and fell in love with her. They were both from Banū ʿUdhra. Buthayna was given the kunya Umm ʿAbd al-Malik. When he grew up, he sought her hand, but he was refused. He composed poetry about her, and he used to visit her and she used to visit him. Their dwellings were in Wādī al-Qurā. Her family assembled a group to seize him, and Buthayna informed him, so he hid and satirized her people. They sought redress against him from Marwān b. al-Ḥakam, who was then governor of Madinah on behalf of Muʿāwiya. He vowed to cut off his tongue, so Jamīl fled and joined Khudhām and stayed there until Marwān was dismissed. And from Jaʿfar b. Aḥmad b. al-Sarrāj, he said: I was passing between Taymāʾ and Wādī al-Qurā, hurrying from Makkah, when I saw a great smooth rock on which there was a square platform, enough for a few people to sit on like a bench. One of the Arabs with us, I think a Juhanī, said: This is the sitting place of Jamīl and Buthayna, so know it. Among the admired poems of Jamīl b. Maʿmar is his saying: Buthayna has settled in my heart in a place between the ribs where no one else has settled. She hunted my heart with her eyes and a smile like hail when she shows it to us. And reproachers blamed me for loving her; would that they felt what I feel. When they prolonged their reproach of me concerning you, I said to them: Do not exceed in some of this blame, but be moderate. Before me died the brother of Nahd and his companion from Qays, then the grief of ʿUrwa was assuaged. All of them had death in their love, and I have found in her more than they found. I think, or I almost know, that she will bring me to the pool to which they came, unless she grants me some kindness with which she is generous, or God, the One, the Everlasting Refuge, turns it away from me. He also said: May God curse the one whose affection does not benefit him, and whose rope, when stretched, is not firm. And the one who, if the eye gives him a glance, severs the bonds of every close companion. And the one of two colors, not constant in character, treacherous in every oath. Would that the men who have vowed my blood and resolved to kill me, O Buthayn, would meet me. When they see me coming down from a mountain pass, they say, “Who is this?” though they know me. They say to me, “Welcome and ease and greeting,” but if they caught me for an hour, they would kill me. How could their blood not suffice for my blood, nor their wealth for my wealth, when they lose me? He also said: O woe to my soul! Enough for my soul is what it holds, and woe to my family for what has befallen my family. If she had left my reason with me, I would not have sought her; but my seeking her is for the reason that has gone. My two friends, as long as you live, have you ever seen a slain man weeping for love of his slayer before me? And from al-Muthannā b. Saʿd al-Juʿfī, he said: It reached me that Kuthayyir ʿAzza met Jamīl and said to him: When was your last meeting with Buthayna? He said: I have not met her since last year, when she was washing a garment in Wādī al-Dawm. Kuthayyir said: Would you like me to bring her back to you tonight? He said: Yes. So he went back to Buthayna. Her father said to him: O so-and-so, what brought you back? Were you not with us just before? He said: Yes, but some verses came to me that I composed about ʿAzza. He said: What are they? He said: I said to her: O ʿAzz, my companion sent me to the door of my house, and the messenger is entrusted. Do you not remember the covenant on the day I met you at the lower part of Wādī al-Dawm, while the garment was being washed? Buthayna said: Begone! Her father said: What upset you? She said: A dog that keeps coming to us from behind this mountain at night and in the middle of the day. He said: So he returned to him and said: She has promised you behind this mountain at night and in the middle of the day, so meet her whenever you wish. And Abū Muḥammad b. Qutayba related from some people that he said: I went out from Taymāʾ and saw an old woman on a she-ass. I said: From which tribe are you? She said: From ʿUdhra. I said: Do you relate anything about Buthayna and Jamīl? She said: By God, I was at a water source of al-Janāb, and we had withdrawn from the road. Our men had gone on a journey and left with us young servant boys. The boys had gone down one evening to a nearby settlement to talk with some neighbors of theirs. I and Buthayna remained twisting spun yarn for ourselves, when a man came down upon us from a hill facing us. He greeted us while we were alarmed. I returned the greeting and looked, and behold it was a man standing whom I thought resembled Jamīl. He came near, and I went to him and said: Jamīl? He said: Yes, by God. I said: You have exposed us and yourself to trouble. What brought you? He said: That ghoul behind you, pointing to Buthayna. He could not restrain himself. So I went to a wooden bowl containing ground dried curd and dates, and to a small skin of clarified butter, and I squeezed it over the curd and brought it near him. I said: Eat some of this. He did. I went to a water skin containing milk and poured some into a cup and mixed water into it, and he drank and recovered. I said: You have exerted yourself; what is your affair? He said: I intend to go to Egypt, and I came to bid you farewell and renew a covenant with you. By God, I have been on this hill that you see for three days waiting to find an opportunity, until I saw your young men go down this evening. So I came to renew the covenant with you. He spoke with us for a while, then we bade him farewell and he departed. It was only a short time before his obituary reached us from Egypt. The death of Jamīl b. Maʿmar. And from ʿAbbās b. Sahl b. Saʿd al-Sāʿidī, he said: I was in Syria when someone said to me: Would you like to see Jamīl? For he is close to death. I entered upon him while he was breathing his last, and it did not seem to me that death would seize him. He said to me: O son of Saʿd, what do you say of a man who never shed forbidden blood, never drank wine, never committed fornication, and who bears witness that there is no god but God and that Muḥammad is the Messenger of God for fifty years? I said: Who is this? I think he is only saved. God Almighty said: “If you avoid the major sins which you are forbidden, We will expiate your evil deeds and admit you to a noble entrance” [4:31]. Perhaps you mean yourself. He said: Yes. I said: How can that be, when you have been composing love poetry about Buthayna for twenty years? He said: This is the last of the times of this world and the first of the times of the Hereafter. May the intercession of Muḥammad not reach me if I ever put my hand on her out of desire. The most I ever obtained from her was that I would take her hand and place it on my heart to find comfort in it. Then he fainted, and when he regained consciousness, he began to recite: The obituary cried out and did not conceal Jamīl, and he lay in Egypt, a lying down without return. I used to trail my garment in Wādī al-Qurā, elated among fields and palm trees. Arise, Buthayna, and lament with wailing, and weep for your beloved before every beloved. Then he fainted and died. And from Muḥammad b. ʿAbd al-Raḥmān, from his father, he said: When death came to Jamīl in Egypt, he said: Who knows Buthayna? A man said: I do. When he died, he went to the tribe of Buthayna and said: The obituary came early and did not conceal Jamīl, and he lay in Egypt, a lying down without return. [The obituary came early for a knight of high resolve, a hero who, when he carried the banner, was a champion.] Buthayna came out with her head uncovered and said: My consolation for Jamīl would be but an hour of time; its time has not come, nor has its season. It is the same to us, O Jamīl b. Maʿmar, when you die, whether life is harsh or gentle. ʿAbd Allāh b. ʿAmr b. al-ʿĀṣ: He embraced Islam before his father, and he was devout. The Messenger of God ﷺ said to him: “Was I not told that you fast by day and stand in prayer by night?” He said: Yes. He said to him: “Fast and break your fast, pray and sleep, for your body has a right over you, your Lord has a right over you, and your wife has a right over you.” And from ʿAbd Allāh b. ʿAmr, he said: I asked the Prophet ﷺ for permission to write down what I heard from him, and he permitted me, so I wrote it. ʿAbd Allāh used to call his scroll “the truthful one.” And from Hārūn b. Riʾāb, he said: When death came to ʿAbd Allāh b. ʿAmr, he said: A man of Quraysh had sought my daughter's hand, and I had made something like a promise to him. By God, I will not meet God with a third of hypocrisy. Bear witness that I have married her to him. ʿAbd Allāh died in Syria in this year at the age of seventy-two years. It is also said: He died in the year sixty-eight.
Tarikh (al-Tabari) 2262No grade recorded
وُثُوبُ الْمُخْتَارِ بْنِ أَبِي عُبَيْدٍ طَالِبًا بِدَمِ الْحُسَيْنِ ؓ. ففِي رَابِعَ عَشَرَ رَبِيعَ الْأَوَّلِ في سَنَةُ سِتٍّ وَسِتِّينَ وَثَبَ الْمُخْتَارُ بْنُ أَبِي عُبَيْدٍ الثَّقَفِيُّ الْكَذَّابُ بِالْكُوفَةِ؛ لِيَأْخُذَ بِثَأْرِ الْحُسَيْنِ بْنِ عَلِيٍّ - فِيمَا يَزْعُمُ - وَأَخْرَجَ عَنْهَا عَامِلَهَا عَبْدَ اللَّهِ بْنَ مُطِيعٍ، وَكَانَ سَبَبُ ذَلِكَ أَنَّهُ لَمَّا رَجَعَ أَصْحَابُ سُلَيْمَانَ بْنِ صُرَدَ مَغْلُوبِينَ إِلَى الْكُوفَةِ وَجَدُوا الْمُخْتَارَ بْنَ أَبِي عُبَيْدٍ الْكَذَّابَ مَسْجُونًا، فَكَتَبَ إِلَيْهِمْ يُعَزِّيهِمْ وَيَعِدُهُمْ وَيُمَنِّيهِمْ وَمَا يَعِدُهُمُ الشَّيْطَانُ إِلَّا غُرُورًا، وَقَالَ لَهُمْ فِيمَا كَتَبَ بِهِ إِلَيْهِمْ خِفْيَةً: أَبْشِرُوا، فَإِنِّي لَوْ قَدْ خَرَجْتُ إِلَيْكُمْ جَرَّدْتُ فِيمَا بَيْنَ الْمَشْرِقِ وَالْمَغْرِبِ مِنْ أَعْدَائِكُمُ السَّيْفَ، فَجَعَلْتُهُمْ بِإِذْنِ اللَّهِ رُكَامًا، وَقَتَلْتُهُمْ فَذًّا وَتَوْأَمًا، فَرَحَّبَ اللَّهُ بِمَنْ قَارَبَ مِنْكُمْ وَاهْتَدَى، وَلَا يُبْعِدُ اللَّهُ إِلَّا مَنْ أَبَى وَعَصَى. فَلَمَّا وَصَلَهُمُ الْكِتَابُ قَرَءُوهُ سِرًّا وَرَدُّوا إِلَيْهِ: إِنَّا كَمَا تُحِبُّ، فَمَتَى أَحْبَبْتَ أَخْرَجْنَاكَ مِنْ مَحْبَسِكَ. فَكَرِهَ أَنْ يُخْرِجُوهُ مِنْ مَكَانِهِ عَلَى وَجْهِ الْقَهْرِ لِنُوَّابِ الْكُوفَةِ، فَتَلَطَّفَ فَكَتَبَ إِلَى زَوْجِ أُخْتِهِ صَفِيَّةَ - وَكَانَتِ امْرَأَةً صَالِحَةً - وَهُوَ عَبْدُ اللَّهِ بْنُ عُمَرَ بْنِ الْخَطَّابِ يَسْأَلُهُ أَنْ يَشَفَعَ فِي خُرُوجِهِ مِنْ مَحْبِسِهِ عِنْدَ نَائِبَيِ الْكُوفَةِ عَبْدِ اللَّهِ بْنِ يَزِيدَ، وَ إِبْرَاهِيمَ بْنِ مُحَمَّدِ بْنِ طَلْحَةَ، فَكَتَبَ ابْنُ عُمَرَ إِلَيْهِمَا يَشْفَعُ عِنْدَهُمَا فِيهِ فَلَمْ يُمْكِنْهُمَا رَدُّهُ، وَكَانَ فِيمَا كَتَبَ إِلَيْهِمَا ابْنُ عُمَرَ: قَدْ عَلِمْتُمَا مَا بَيْنِي وَبَيْنَكُمَا مِنَ الْوُدِّ وَمَا بَيْنِي وَبَيْنَ الْمُخْتَارِ مِنَ الْقَرَابَةِ وَالصِّهْرِ، وَأَنَا أُقْسِمُ عَلَيْكُمَا لَمَا خَلَّيْتُمَا سَبِيلَهُ، وَالسَّلَامُ. فَاسْتُدْعِيَا بِهِ فَضَمِنَهُ جَمَاعَةٌ مِنْ أَصْحَابِهِ، وَاسْتَحْلَفَهُ عَبْدُ اللَّهِ بْنُ يَزِيدَ إِنْ هُوَ بَغَى لِلْمُسْلِمِينَ غَائِلَةً فَعَلَيْهِ أَلْفُ بَدَنَةٍ يَنْحَرُهَا تُجَاهَ الْكَعْبَةِ، وَكُلُّ مَمْلُوكٍ لَهُ - مِنْ عَبْدٍ وَأَمَةٍ - حُرٌّ، فَالْتَزَمَ لَهُمَا بِذَلِكَ، وَلَزِمَ مَنْزِلَهُ، وَجَعَلَ يَقُولُ: قَاتَلَهُمَا اللَّهُ، أَمَّا حَلِفِي بِاللَّهِ، فَإِنِّي لَا أَحْلِفُ عَلَى يَمِينٍ فَأَرَى غَيْرَهَا خَيْرًا مِنْهَا إِلَّا كَفَّرْتُ عَنْ يَمِينِي، وَأَتَيْتُ الَّذِي هُوَ خَيْرٌ، وَأَمَّا إِهْدَائِي أَلْفَ بَدَنَةٍ فَيَسِيرٌ، وَأَمَّا عِتْقِي مَمَالِيكِي فَوَدِدْتُ أَنَّهُ قَدِ اسْتَتَمَّ لِي هَذَا الْأَمْرُ وَلَا أَمْلِكُ مَمْلُوكًا وَاحِدًا. اجتماع الشيعة على المختار بن أبي عبيد الثقفي الكذاب ومبايعتهم له وَاجْتَمَعَتِ الشِّيعَةُ عَلَيْهِ، وَكَثُرَ أَصْحَابُهُ وَبَايَعُوهُ فِي السِّرِّ. وَكَانَ الَّذِي يَأْخُذُ الْبَيْعَةَ لَهُ وَيُحَرِّضُ النَّاسَ عَلَيْهِ خَمْسَةً وَهُمُ السَّائِبُ بْنُ مَالِكٍ الْأَشْعَرِيُّ، وَ يَزِيدُ بْنُ أَنَسٍ، وَ أَحْمَرُ بْنُ شُمَيْطٍ ; وَرِفَاعَةُ بْنُ شَدَّادٍ، وَ عَبْدُ اللَّهِ بْنُ شَدَّادٍ الْجُشَمِيُّ، وَلَمْ يَزَلْ أَمْرُهُ يَقْوَى وَيَشْتَدُّ وَيَسْتَفْحِلُ وَيَرْتَفِعُ، حَتَّى عَزَلَ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ عَنِ الْكُوفَةِ عَبْدَ اللَّهِ بْنَ يَزِيدَ، وَ إِبْرَاهِيمَ بْنَ مُحَمَّدِ بْنِ طَلْحَةَ، وَبَعْثَ عَبْدَ اللَّهِ بْنَ مُطِيعٍ نَائِبًا عَلَيْهَا، وَبَعَثَ الْحَارِثَ بْنَ عَبْدِ اللَّهِ بْنِ أَبِي رَبِيعَةَ نَائِبًا عَلَى الْبَصْرَةِ. ولَقِيَ بِحَيْرُ بْنُ رَيْسَانَ الْحِمْيَرِيُّ عَبْدَ اللَّهِ بْنَ مُطِيعٍ عِنْدَ مَسِيرِهِ إِلَى الْكُوفَةِ فَقَالَ لَهُ: لَا تَسِرِ اللَّيْلَةَ فَإِنَّ الْقَمَرَ بِالنَّاطِحِ فَلَا تَسِرْ، فَقَالَ لَهُ: وَهَلْ نَطْلُبُ إِلَّا النَّطْحَ ! فَلَقِيَ نَطْحًا كَمَا يُرِيدُ، فَكَانَ الْبَلَاءُ مُوَكَّلًا بِمَنْطِقِهِ، وَكَانَ شُجَاعًا. وَسَارَ إِبْرَاهِيمُ إِلَى الْمَدِينَةِ وَكَسَرَ الْخَوَارِجُ وَقَالَ: كَانَتْ فِتْنَةً، فَسَكَتَ عَنْهُ ابْنُ الزُّبَيْرِ. وَكَانَ قُدُومُ ابْنِ مُطِيعٍ فِي رَمَضَانَ لِخَمْسٍ بَقِينَ مِنْهُ، وَجَعَلَ عَلَى شُرْطَتِهِ إِيَاسَ بْنَ مُضَارِبٍ الْعِجْلِيَّ، وَأَمَرَهُ بِحُسْنِ السِّيرَةِ وَالشِّدَّةِ عَلَى الْمُرِيبِ، وَلَمَّا قَدِمَ صَعِدَ الْمِنْبَرَ فَخَطَبَهُمْ وَقَالَ: أَمَّا بَعْدُ فَإِنَّ أَمِيرَ الْمُؤْمِنِينَ بَعَثَنِي عَلَى مِصْرِكُمْ وَثُغُورِكُمْ، وَأَمَرَنِي بِجِبَايَةِ فَيْئِكُمْ وَأَنْ لَا أَحْمِلَ فَضْلَ فَيْئِكُمْ عَنْكُمْ إِلَّا بِرِضًى مِنْكُمْ، وَأَنْ أَتَّبِعَ وَصِيَّةَ عُمَرَ بْنِ الْخَطَّابِ الَّتِي أَوْصَى بِهَا عِنْدَ وَفَاتِهِ، وَسِيرَةَ عُثْمَانَ بْنِ عَفَّانَ، فَاتَّقُوا اللَّهَ وَاسْتَقِيمُوا وَلَا تَخْتَلِفُوا وَخُذُوا عَلَى أَيْدِي سُفَهَائِكُمْ، فَإِنْ لَمْ تَفْعَلُوا فَلُومُوا أَنْفُسَكُمْ [ وَلَا تَلُومُونِي ] فَوَاللَّهِ لَأُوقِعَنَّ بِالسَّقِيمِ الْعَاصِيَ، وَلَأُقِيمَنَّ دَرْءَ الْأَصْعَرِ الْمُرْتَابِ. فَقَامَ إِلَيْهِ السَّائِبُ بْنُ مَالِكٍ الْأَشْعَرِيُّ فَقَالَ: أَمَّا حَمْلُ فَيْئِنَا بِرِضَانَا فَإِنَّا نَشْهَدُ أَنَا لَا نَرْضَى أَنْ يُحْمَلَ عَنَّا فَضْلُهُ وَأَنْ لَا يُقْسَمَ إِلَّا فِينَا، وَأَنْ لَا يُسَارَ فِينَا إِلَّا بِسِيرَةِ عَلِيِّ بْنِ أَبِي طَالِبٍ الَّتِي سَارَ بِهَا فِي بِلَادِنَا هَذِهِ حَتَّى هَلَكَ، وَلَا حَاجَةَ لَنَا فِي سِيرَةِ عُثْمَانَ فِي فَيْئِنَا وَلَا فِي أَنْفُسِنَا، وَلَا فِي سِيرَةِ عُمَرَ بْنِ الْخَطَّابِ فِينَا، وَإِنْ كَانَتْ أَهْوَنَ السِّيرَتَيْنِ عَلَيْنَا، وَقَدْ كَانَ يَفْعَلُ بِالنَّاسِ خَيْرًا. فَقَالَ يَزِيدُ بْنُ أَنَسٍ: صَدَقَ السَّائِبُ وَبَرَّ. فَقَالَ ابْنُ مُطِيعٍ: نَسِيرُ فِيكُمْ بِكُلِّ سِيرَةٍ أَحْبَبْتُمُوهَا. ثُمَّ نَزَلَ. وَجَاءَ صَاحِبُ الشُّرْطَةِ، وَهُوَ إِيَاسُ بْنُ مُضَارِبٍ الْعِجْلِيُّ إِلَى ابْنِ مُطِيعٍ فَقَالَ لَهُ: إِنَّ هَذَا الَّذِي رَدَّ عَلَيْكَ مِنْ رُءُوسِ أَصْحَابِ الْمُخْتَارِ، وَلَسْتُ آمَنُ الْمُخْتَارَ، فَابْعَثْ إِلَيْهِ فَارْدُدْهُ إِلَى السِّجْنِ، فَإِنَّ عُيُونِي قَدْ أَخْبَرُونِي أَنَّ أَمْرَهُ قَدِ اسْتَجْمَعَ لَهُ، وَكَأَنَّكَ بِهِ وَقَدْ وَثَبَ بِالْمِصْرِ. فَبَعَثَ إِلَيْهِ عَبْدُ اللَّهِ بْنُ مُطِيعٍ زَائِدَةَ بْنَ قُدَامَةَ، وَأَمِيرًا آخَرَ مَعَهُ، فَدَخَلَا عَلَى الْمُخْتَارِ فَقَالَا لَهُ: أَجِبِ الْأَمِيرَ. فَدَعَا بِثِيَابِهِ وَأَمَرَ بِإِسْرَاجِ دَابَّتِهِ، وَتَهَيَّأَ لِلذَّهَابِ مَعَهُمَا، فَقَرَأَ زَائِدَةُ بْنُ قُدَامَةَ وَإِذْ يَمْكُرُ بِكَ الَّذِينَ كَفَرُوا لِيُثْبِتُوكَ أَوْ يَقْتُلُوكَ أَوْ يُخْرِجُوكَ الْآيَةَ. فَأَلْقَى الْمُخْتَارُ نَفْسَهُ وَأَمَرَ بِقَطِيفَةٍ أَنْ تُلْقَى عَلَيْهِ، وَأَظْهَرَ أَنَّهُ مَرِيضٌ، وَقَالَ: أَخْبِرَا الْأَمِيرَ بِحَالِي، فَرَجَعَا إِلَى ابْنِ مُطِيعٍ فَاعْتَذَرَا عَنْهُ، فَصَدَّقَهُمَا وَلَهَا عَنْهُ. خروج المختار بن أبي عبيد الثقفي الكذاب ليأخذ بثأر الحسين بن علي رض الله عنه فَلَمَّا كَانَ الْمُحَرَّمُ مِنْ هَذِهِ السَّنَةِ عَزْمَ الْمُخْتَارُ عَلَى الْخُرُوجِ لِطَلَبِ ثَأْرِ الْحُسَيْنِ - فِيمَا يَزْعُمُ - فَلَمَّا صَمَّمَ عَلَى ذَلِكَ اجْتَمَعَتْ عَلَيْهِ الشِّيعَةُ وَثَبَّطُوهُ عَنِ الْخُرُوجِ الْآنَ إِلَى وَقْتٍ آخَرَ وجَاءَ رَجُلٌ مِنْ أَصْحَابِ شِبَامٍ، وَشِبَامٌ حَيٌّ مِنْ هَمْدَانَ، وَكَانَ شَرِيفًا اسْمُهُ عَبْدُ الرَّحْمَنِ بْنُ شُرَيْحٍ، فَلَقِيَ سَعِيدَ بْنَ مُنْقِذٍ الثَّوْرِيَّ وَسِعْرَ بْنَ أَبِي سِعْرٍ الْحَنَفِيَّ وَالْأَسْوَدَ بْنَ جَرَادٍ الْكِنْدِيَّ وَقَدَامَةَ بْنَ مَالِكٍ الْجُشَمِيَّ فَقَالَ لَهُمْ: إِنِ الْمُخْتَارَ يُرِيدُ أَنْ يُخْرِجَ بِنَا وَلَا نَدْرِي أَرْسَلَهُ ابْنُ الْحَنَفِيَّةِ أَمْ لَا، فَانْهَضُوا بِنَا إِلَى ابْنِ الْحَنَفِيَّةِ نُخْبِرُهُ بِمَا قَدِمَ عَلَيْنَا بِهِ الْمُخْتَارُ، فَإِنْ رَخَّصَ لَنَا فِي اتِّبَاعِهِ تَبِعْنَاهُ وَإِنْ نَهَانَا عَنْهُ اجْتَنَبْنَاهُ، فَوَاللَّهِ مَا يَنْبَغِي أَنْ يَكُونَ شَيْءٌ مِنَ الدُّنْيَا آثَرَ عِنْدَنَا مِنْ سَلَامَةِ دِينِنَا. قَالُوا لَهُ: أَصَبْتَ. فَخَرَجُوا إِلَى ابْنِ الْحَنَفِيَّةِ، فَلَمَّا قَدِمُوا عَلَيْهِ سَأَلَهُمْ عَنْ حَالِ النَّاسِ فَأَخْبَرُوهُ عَنْ حَالِهِمْ وَمَا هُمْ عَلَيْهِ وَأَعْلَمُوهُ حَالَ الْمُخْتَارِ وَمَا دَعَاهُمْ إِلَيْهِ وَاسْتَأْذَنُوهُ فِي اتِّبَاعِهِ. فَلَمَّا فَرَغُوا مِنْ كَلَامِهِمْ قَالَ لَهُمْ بَعْدَ أَنْ حَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ وَذَكَرَ فَضِيلَةَ أَهْلِ الْبَيْتِ وَالْمُصِيبَةَ بِقَتْلِ الْحُسَيْنِ، ثُمَّ قَالَ لَهُمْ: وَأَمَّا مَا ذَكَرْتُمْ مِمَّنْ دَعَاكُمْ إِلَى الطَّلَبِ بِدِمَائِنَا فَوَاللَّهِ لَوَدِدْتُ أَنَّ اللَّهَ انْتَصَرَ لَنَا مِنْ عَدُوِّنَا بِمَنْ شَاءَ مَنْ خَلْقِهِ، وَلَوْ كَرِهَ لَقَالَ لَا تَفْعَلُوا. فَعَادُوا وَنَاسٌ مِنَ الشِّيعَةِ يَنْتَظِرُونَهُمْ مِمَّنْ أَعْلَمُوهُ بِحَالِهِمْ وَقَدْ كَانَ الْمُخْتَارُ بَلَغَهُ مَخْرَجُهُمْ إِلَى مُحَمَّدِ ابْنِ الْحَنَفِيَّةِ، فَكَرِهَ ذَلِكَ، وَخَشِيَ أَنْ يُكَذِّبَهُ فِيمَا أَخْبَرَ بِهِ عَنْهُ، فَإِنَّهُ لَمْ يَكُنْ بِإِذْنِ مُحَمَّدِ ابْنِ الْحَنَفِيَّةِ، وَهَمَّ بِالْخُرُوجِ قَبْلَ رُجُوعٍ أُولَئِكَ، وَجَعَلَ يَسْجَعُ لَهُمْ سَجْعًا مِنْ سَجْعِ الْكُهَّانِ بِذَلِكَ، ثُمَّ كَانَ الْأَمْرُ عَلَى مَا سَجَعَ بِهِ. فلَمَّا قَدِمُوا الْكُوفَةَ دَخَلُوا عَلَى الْمُخْتَارِ قَبْلَ دُخُولِهِمْ إِلَى بُيُوتِهِمْ، فَقَالَ لَهُمْ: مَا وَرَاءَ كَمْ فَقَدَ فُتِنْتُمْ وَارْتَبْتُمْ ! فَقَالُوا لَهُ: إِنَّا قَدْ أُمِرْنَا بِنَصْرِكَ. فَقَالَ: اللَّهُ أَكْبَرُ، اجْمَعُوا إِلَيَّ الشِّيعَةَ، فَجَمَعَ مَنْ كَانَ قَرِيبًا مِنْهُمْ، فَقَالَ لَهُمْ: إِنَّ نَفَرًا قَدْ أَحَبُّوا أَنْ يَعْلَمُوا مِصْدَاقَ مَا جِئْتُ بِهِ فَرَحَلُوا إِلَى الْإِمَامِ الْمَهْدِيِّ، فَسَأَلُوهُ عَمَّا قَدِمْتُ بِهِ عَلَيْكُمْ، فَنَبَّأَهُمْ أَنِّي وَزِيرُهُ وَظَهِيرُهُ وَرَسُولُهُ وَأَمَرَكُمْ بِاتِّبَاعِي وَطَاعَتِي فِيمَا دَعَوْتُكُمْ إِلَيْهِ مِنْ قِتَالِ الْمُحِلِّينَ وَالطَّلَبِ بِدِمَاءِ أَهْلِ بَيْتِ نَبِيِّكُمُ الْمُصْطَفَيْنَ. فَقَامَ عَبْدُ الرَّحْمَنِ بْنُ شُرَيْحٍ وَأَخْبَرَهُمْ بِحَالِهِمْ وَمَسِيرِهِمْ وَأَنَّ ابْنَ الْحَنَفِيَّةِ أَمَرَهُمْ بِمُظَاهَرَتِهِ وَمُؤَازَرَتِهِ، وَقَالَ لَهُمْ: لِيُبْلِغِ الشَّاهِدُ الْغَائِبَ وَاسْتَعِدُّوا وَتَأَهَّبُوا. وَقَامَ جَمَاعَةٌ مِنْ أَصْحَابِهِ فَقَالُوا نَحْوًا مِنْ كَلَامِهِ. فَاسْتَجْمَعَتْ لَهُ الشِّيعَةُ، وَكَانَ مِنْ جُمْلَتِهِمُ الشَّعْبِيُّ وَأَبُوهُ شَرَاحِيلُ، فَلَمَّا تَهَيَّأَ أَمْرُهُ لِلْخُرُوجِ قَالَ لَهُ بَعْضُ أَصْحَابِهِ: إِنَّ أَشْرَافَ أَهْلِ الْكُوفَةِ مُجْمِعُونَ عَلَى قِتَالِكُمْ مَعَ ابْنِ مُطِيعٍ، فَإِنْ أَجَابَنَا إِلَى أَمْرِنَا إِبْرَاهِيمُ بْنُ الْأَشْتَرِ رَجَوْنَا الْقُوَّةَ عَلَى عَدُوِّنَا، فَإِنَّهُ فَتًى رَئِيسٌ، وَابْنُ رَجُلٍ شَرِيفٍ، لَهُ عَشِيرَةٌ ذَاتُ عِزٍّ وَعَدَدٍ. فَبَعَثَ إِلَيْهِ الْمُخْتَارُ جَمَاعَةً مِنْ أَصْحَابِهِ يَدْعُونَهُ إِلَى الدُّخُولِ مَعَهُمْ فِي الْأَخْذِ بِثَأْرِ الْحُسَيْنِ، وَذَكَّرُوهُ سَابِقَةَ أَبِيهِ مَعَ عَلِيٍّ ؓ، فَقَالَ: قَدْ أَجَبْتُكُمْ إِلَى مَا سَأَلْتُمْ، عَلَى أَنْ أَكُونَ أَنَا وَلِيَّ أَمْرِكُمْ. فَقَالُوا: إِنَّ هَذَا لَا يُمْكِنُ؛ لِأَنَّ الْمَهْدِيَّ قَدْ بَعَثَ الْمُخْتَارَ إِلَيْنَا وَزِيرًا لَهُ وَدَاعِيًا إِلَيْهِ. فَسَكَتَ عَنْهُمْ إِبْرَاهِيمُ بْنُ الْأَشْتَرِ، فَرَجَعُوا إِلَى الْمُخْتَارِ فَأَخْبَرُوهُ، فَمَكَثَ ثَلَاثًا ثُمَّ خَرَجَ فِي جَمَاعَةٍ مِنْ رُءُوسِ أَصْحَابِهِ إِلَيْهِ، فَدَخَلَ عَلَى ابْنِ الْأَشْتَرِ فَقَامَ إِلَيْهِ وَاحْتَرَمَهُ وَأَكْرَمَهُ وَجَلَسَ إِلَيْهِ فَدَعَاهُ الْمُخْتَارُ إِلَى الدُّخُولِ مَعَهُمْ، وَأَخْرَجَ لَهُ كِتَابًا عَلَى لِسَانِ ابْنِ الْحَنَفِيَّةِ يَدْعُوهُ إِلَى الدُّخُولِ مَعَ أَصْحَابِهِ مِنَ الشِّيعَةِ، فِيمَا قَامُوا فِيهِ مِنْ نُصْرَةِ آلِ بَيْتِ النَّبِيِّ ﷺ، وَالْأَخْذِ بِثَأْرِ الْحُسَيْنِ. قَالَ الشَّعْبِيُّ: وَكَانَ الْكِتَابُ مَعِي، فَلَمَّا قَضَى كَلَامَهُ قَالَ لِي: ادْفَعِ الْكِتَابَ إِلَيْهِ، فَدَفَعَهُ إِلَيْهِ الشَّعْبِيُّ، فَقَرَأَهُ فَإِذَا فِيهِ: مِنْ مُحَمَّدٍ الْمَهْدِيِّ إِلَى إِبْرَاهِيمَ بْنِ مَالِكٍ الْأَشْتَرِ، سَلَامٌ عَلَيْكَ فَإِنِّي أَحْمَدُ اللَّهَ إِلَيْكَ الَّذِي لَا إِلَهَ إِلَّا هُوَ، أَمَّا بَعْدُ فَإِنِّي قَدْ بَعَثْتُ إِلَيْكُمْ وَزِيرِي وَأَمِينِي الَّذِي ارْتَضَيْتُهُ لِنَفْسِي وَأَمَرْتُهُ بِقِتَالِ عَدُوِّي، وَالطَّلَبِ بِدِمَاءِ أَهْلِ بَيْتِي، فَانْهَضْ مَعَهُمْ بِنَفْسِكَ وَعَشِيرَتِكَ وَمَنْ أَطَاعَكَ فَإِنَّكَ إِنْ نَصَرْتَنِي وَأَجَبْتَ دَعْوَتِي، كَانَتْ لَكَ بِذَلِكَ عِنْدِي فَضِيلَةٌ، وَلَكَ أَعِنَّةُ الْخَيْلِ وَكُلُّ جَيْشٍ غَازٍ وَكُلُّ مِصْرٍ وَمِنْبَرٍ وَثَغْرٍ ظَهَرْتَ عَلَيْهِ فِيمَا بَيْنَ الْكُوفَةِ وَأَقْصَى بِلَادِ الشَّامِ. فَلَمَّا فَرَغَ مِنْ قِرَاءَةِ الْكِتَابِ قَالَ: قَدْ كَتَبَ إِلَيَّ ابْنُ الْحَنَفِيَّةِ قَبْلَ الْيَوْمِ وَكَتَبْتُ فَلَمْ يَكْتُبْ إِلَيَّ بِاسْمِهِ وَاسْمِ أَبِيهِ. قَالَ الْمُخْتَارُ: إِنَّ ذَلِكَ زَمَانٌ وَهَذَا زَمَانٌ. قَالَ: فَمَنْ يَعْلَمُ أَنَّ هَذَا كِتَابُهُ [ إِلَيَّ ] ؟ فَشَهِدَ جَمَاعَةٌ مِمَّنْ مَعَهُ، مِنْهُمْ: زَيْدُ بْنُ أَنَسٍ وَأَحْمَرُ بْنُ شُمَيْطٍ وَعَبْدُ اللَّهِ بْنُ كَامِلٍ وَجَمَاعَتُهُمْ إِلَّا الشَّعْبِيَّ. فَلَمَّا شَهِدُوا تَأَخَّرَ إِبْرَاهِيمُ عَنْ صَدْرِ الْفِرَاشِ وقَامَ مِنْ مَجْلِسِهِ وَأَجْلَسَ الْمُخْتَارَ فِيهِ وَبَايَعَهُ، وَدَعَا لَهُمْ بِفَاكِهَةٍ وَشَرَابٍ مِنْ عَسَلٍ. قَالَ الشَّعْبِيُّ - وَكَانَ حَاضِرًا ذَلِكَ مِنْ أَمْرِهِمْ هُوَ وَأَبُوهُ -: فَلَمَّا انْصَرَفَ الْمُخْتَارُ، قَالَ لِي إِبْرَاهِيمُ بْنُ الْأَشْتَرِ: يَا شَعْبِيُّ، وَمَاذَا تَرَى فِيمَا شَهِدَ بِهِ هَؤُلَاءِ ؟ فَقُلْتُ: إِنَّهُمْ قُرَّاءٌ وَأُمَرَاءٌ وَوُجُوهُ النَّاسِ، وَلَا أَرَاهُمْ يُشْهِدُونَ إِلَّا بِمَا يَعْلَمُونَ. قَالَ: وَكَتَمْتُهُ مَا فِي نَفْسِي مِنِ اتِّهَامِهِمْ، وَلَكِنِّي كُنْتُ أُحِبُّ أَنْ يَخْرُجُوا لِلْأَخْذِ بِثَأْرِ الْحُسَيْنِ، وَكُنْتُ عَلَى رَأْيِ الْقَوْمِ. ثُمَّ جَعَلَ إِبْرَاهِيمُ يَخْتَلِفُ إِلَى الْمُخْتَارِ فِي مَنْزِلِهِ هُوَ وَمَنْ أَطَاعَهُ مِنْ قَوْمِهِ، ثُمَّ اتَّفَقَ رَأْيُ الشِّيعَةِ عَلَى أَنْ يَكُونَ خُرُوجُهُمْ لَيْلَةَ الْخَمِيسِ لِأَرْبَعَ عَشْرَةَ لَيْلَةً خَلَتْ مِنْ رَبِيعٍ الْأَوَّلِ مِنْ هَذِهِ السَّنَةِ ; سَنَةَ سِتٍّ وَسِتِّينَ. وَقَدْ بَلَغَ ابْنَ مُطِيعٍ أَمْرُ الْقَوْمِ وَمَا اشْتَوَرُوا عَلَيْهِ، فَبَعَثَ الشُّرَطَ فِي كُلِّ جَانِبٍ مِنْ جَوَانِبِ الْكُوفَةِ، وَأَلْزَمَ كُلَّ أَمِيرٍ بِحِفْظِ نَاحِيَتِهِ مِنْ أَنْ يَخْرُجَ مِنْهَا أَحَدٌ، فَلَمَّا كَانَ لَيْلَةُ الثُّلَاثَاءِ خَرَجَ إِبْرَاهِيمُ بْنُ الْأَشْتَرِ قَاصِدًا إِلَى دَارِ الْمُخْتَارِ فِي مِائَةِ رَجُلٍ مِنْ قَوْمِهِ وَعَلَيْهِمُ الدُّرُوعُ تَحْتَ الْأَقْبِيَةِ، فَلَقِيَهُ إِيَاسُ بْنُ مُضَارِبٍ فَقَالَ لَهُ: أَيْنَ تُرِيدُ يَا ابْنَ الْأَشْتَرِ فِي هَذِهِ السَّاعَةِ ؟ إِنَّ أَمَرَكَ لِمُرِيبٌ، فَوَاللَّهِ لَا أَدْعُكَ حَتَّى أُحْضِرَكَ إِلَى الْأَمِيرِ فَيَرَى فِيكَ رَأْيَهُ. فَتَنَاوَلَ إِبْرَاهِيمُ بْنُ الْأَشْتَرِ رُمْحًا مِنْ يَدِ رَجُلٍ فَطَعَنَهُ فِي ثُغْرَةِ نَحْرِهِ، فَسَقَطَ وَأَمَرَ رَجُلًا فَاحْتَزَّ رَأْسَهُ، وَذَهَبَ بِهِ إِلَى الْمُخْتَارِ فَأَلْقَاهُ بَيْنَ يَدَيْهِ، فَقَالَ لَهُ الْمُخْتَارُ بَشَّرَكَ اللَّهُ بِخَيْرٍ، فَهَذَا طَائِرٌ صَالِحٌ. ثُمَّ طَلَبَ إِبْرَاهِيمُ مِنَ الْمُخْتَارِ أَنْ يَخْرُجَ فِي هَذِهِ اللَّيْلَةِ، فَأَمَرَ الْمُخْتَارُ بِالنَّارِ أَنْ تُرْفَعَ، وَأَنْ يُنَادَى بِشِعَارِ أَصْحَابِهِ: يَا مَنْصُورُ أَمِتْ، يَا ثَارَاتِ الْحُسَيْنِ. ثُمَّ نَهَضَ الْمُخْتَارُ فَجَعْلَ يَلْبَسُ دِرْعَهُ وَسِلَاحَهُ وَهُوَ يَقُولُ: قَدْ عَلِمَتْ بَيْضَاءُ حَسْنَاءُ الطَّلَلْ وَاضِحَةُ الْخَدَّيْنِ عَجْزَاءُ الْكَفَلْ أَنِّي غَدَاةَ الرَّوْعِ مِقْدَامٌ بَطَلْ وَخَرَجَ بَيْنَ يَدَيْهِ إِبْرَاهِيمُ بْنُ الْأَشْتَرِ، فَجَعَلَ يَتَقَصَّدُ الْأُمَرَاءَ الْمُوَكَّلِينَ بِنَوَاحِي الْبَلَدِ، فَيَطْرُدُهُمْ عَنْ أَمَاكِنِهِمْ وَاحِدًا وَاحِدًا، وَيُنَادِي بِشِعَارِ الْمُخْتَارِ. وَبَعَثَ الْمُخْتَارُ أَبَا عُثْمَانَ النَّهْدِيَّ فَنَادَى بِشِعَارِ الْمُخْتَارِ: يَا ثَارَاتِ الْحُسَيْنِ. فَاجْتَمَعَ النَّاسُ إِلَيْهِ مِنْ هَاهُنَا وَهَاهُنَا، وَجَاءَ شَبَثُ بْنُ رِبْعِيٍّ فَاقْتَتَلَ هُوَ وَالْمُخْتَارُ عِنْدَ دَارِهِ وَحَصَرَهُ حَتَّى جَاءَ إِبْرَاهِيمُ بْنُ الْأَشْتَرِ فَطَرَدَهُ عَنْهُ. فَرَجَعَ شَبَثٌ إِلَى ابْنِ مُطِيعٍ، وَأَشَارَ عَلَيْهِ بِأَنْ يَجْمَعَ الْأُمَرَاءَ إِلَيْهِ، وَأَنْ يَنْهَضَ بِنَفْسِهِ، فَإِنَّ أَمْرَ الْمُخْتَارِ قَدْ قَوِيَ وَاسْتَفْحَلَ، وَجَاءَتِ الشِّيعَةُ مِنْ كُلِّ فَجٍّ عَمِيقٍ إِلَى الْمُخْتَارِ، فَاجْتَمَعَ إِلَيْهِ فِي أَثْنَاءِ اللَّيْلِ قَرِيبٌ مِنْ أَرْبَعَةِ آلَافٍ، فَأَصْبَحَ وَقَدْ عَبَّى جَيْشَهُ وَصَلَّى بِهِمُ الصُّبْحَ، فَقَرَأَ فِيهَا: وَالنَّازِعَاتِ غَرْقًا وَ عَبَسَ وَتَوَلَّى فِي الثَّانِيَةِ. قَالَ بَعْضُ مَنْ سَمِعَهُ: فَمَا سَمِعْتُ إِمَامًا أَفْصَحَ لَهْجَةً مِنْهُ. تجهيز ابن مطيع جيشا لقتال المختار بن أبي عبيد الثقفي وَقَدْ جَهَّزَ ابْنُ مُطِيعٍ جَيْشًا؛ ثَلَاثَةَ آلَافٍ عَلَيْهِمْ شَبَثُ بْنُ رِبْعِيٍّ، وَأَرْبَعَةَ آلَافٍ أُخْرَى مَعَ رَاشِدِ بْنِ إِيَاسِ بْنِ مُضَارِبٍ، فَوَجَّهَ الْمُخْتَارُ إِبْرَاهِيمَ بْنَ الْأَشْتَرِ فِي سِتِّمِائَةِ فَارِسٍ وَسِتِّمِائَةِ رَاجِلٍ إِلَى رَاشِدِ بْنِ إِيَاسٍ، وَبَعْثَ نُعَيْمَ بْنَ هُبَيْرَةَ فِي ثَلَاثِمِائَةِ فَارِسٍ وَسِتِّمِائَةِ رَاجِلٍ إِلَى شَبَثِ بْنِ رِبْعِيٍّ. فَأَمَّا إِبْرَاهِيمُ بْنُ الْأَشْتَرِ فَإِنَّهُ هَزَمَ قِرْنَهُ رَاشِدَ بْنَ إِيَاسٍ وَقَتْلَهُ وَأَرْسَلَ إِلَى الْمُخْتَارِ يُبَشِّرُهُ، وَأَمَّا نُعَيْمُ بْنُ هُبَيْرَةَ فَإِنَّهُ لَقِيَ شَبَثَ بْنَ رِبْعِيٍّ فَهَزَمَهُ شَبَثُ بْنُ رِبْعِيٍّ وَقَتْلَهُ وَجَاءَ فَأَحَاطَ بِالْمُخْتَارِ بْنِ أَبِي عُبَيْدٍ وَحَصَرَهُ، وَأَقْبَلَ إِبْرَاهِيمُ بْنُ الْأَشْتَرِ نَحْوَ الْمُخْتَارِ بْنِ أَبِي عُبَيْدٍ، فَاعْتَرَضَ لَهُ حَسَّانُ بْنُ فَائِدِ الْعَبْسِيُّ فِي نَحْوٍ مِنْ أَلْفَيْ فَارِسٍ مِنْ جِهَةِ ابْنِ مُطِيعٍ، فَاقْتَتَلُوا سَاعَةً، فَهَزَمَهُ إِبْرَاهِيمُ، ثُمَّ أَقْبَلَ نَحْوَ الْمُخْتَارِ، فَوَجَدَ شَبَثَ بْنَ رِبْعِيٍّ قَدْ حَصَرَ الْمُخْتَارَ وَجَيْشَهُ، فَمَا زَالَ حَتَّى طَرَدَهُمْ عَنْهُ، وَكَرُّوا رَاجِعِينَ. وَخَلَصَ إِبْرَاهِيمُ إِلَى الْمُخْتَارِ، وَارْتَحَلُوا مِنْ مَكَانِهِمْ ذَلِكَ إِلَى غَيْرِهِ فِي ظَاهِرِ الْكُوفَةِ فَقَالَ لَهُ إِبْرَاهِيمُ بْنُ الْأَشْتَرِ: اعْمِدْ بِنَا إِلَى قَصْرِ الْإِمَارَةِ، فَلَيْسَ دُونَهُ أَحَدٌ يَرُدُّ عَنْهُ. فَوَضَعُوا مَا مَعَهُمْ مِنَ الْأَثْقَالِ وَأَجْلَسُوا هُنَالِكَ ضَعَفَةَ الْمَشَايِخِ وَالرِّجَالِ. وَاسْتَخْلَفَ الْمُخْتَارُ عَلَى مَنْ هُنَالِكَ أَبَا عُثْمَانَ النَّهْدِيَّ، وَبَعَثَ بَيْنَ يَدَيْهِ إِبْرَاهِيمَ بْنَ الْأَشْتَرِ، وَعَبَّأَ الْمُخْتَارُ جَيْشَهُ كَمَا كَانَ، وَسَارَ نَحْوَ الْقَصْرِ، فَبَعَثَ ابْنُ مُطِيعٍ عَمْرَو بْنَ الْحَجَّاجِ فِي أَلْفَيْ رَجُلٍ، فَبَعَثَ إِلَيْهِ الْمُخْتَارُ يَزِيدَ بْنَ أَنَسٍ، وَسَارَ هُوَ وَابْنُ الْأَشْتَرِ أَمَامَهُ حَتَّى دَخَلَ الْكُوفَةَ مِنْ بَابِ الْكُنَاسَةِ، وَأَرْسَلَ ابْنُ مُطِيعٍ شَمِرَ بْنَ ذِي الْجَوْشَنِ - الَّذِي قَتَلَ الْحُسَيْنَ - فِي أَلْفَيْنِ آخَرَيْنِ، فَبَعَثَ إِلَيْهِ الْمُخْتَارُ سَعِيدَ بْنَ مُنْقِذٍ الْهَمَذَانِيَّ، وَسَارَ الْمُخْتَارُ حَتَّى انْتَهَى إِلَى سِكَّةِ شَبَثٍ، وَإِذَا نَوْفَلُ بْنُ مُسَاحِقِ بْنِ عَبْدِ اللَّهِ بْنِ مَخْرَمَةَ فِي خَمْسَةِ آلَافٍ، وَخَرَجَ ابْنُ مُطِيعٍ مِنَ الْقَصْرِ فِي النَّاسِ، وَاسْتَخْلَفَ عَلَيْهِ شَبَثَ بْنَ رِبْعِيٍّ، فَتَقَدَّمَ إِبْرَاهِيمُ بْنُ الْأَشْتَرِ إِلَى الْجَيْشِ الَّذِي مَعَ نَوْفَلِ بْنِ مُسَاحِقٍ. فَهَزَمَهُمْ وَأَخَذَ بِلِجَامِ دَابَّةِ ابْنِ مُسَاحِقٍ فَمَتَّ إِلَيْهِ بِالْقَرَابَةِ، فَأَطْلَقَهُ، فَكَّانِ لَا يَنْسَاهَا بَعْدُ لِابْنِ الْأَشْتَرِ. ثُمَّ تَقَدَّمَ الْمُخْتَارُ بِجَيْشِهِ إِلَى الْكُنَاسَةِ وَحَصَرُوا ابْنَ مُطِيعٍ بِقَصْرِهِ ثَلَاثًا، وَمَعَهُ أَشْرَافُ النَّاسِ سِوَى عَمْرِو بْنِ حُرَيْثٍ، فَإِنَّهُ لَزِمَ دَارَهُ، فَلَمَّا ضَاقَ الْحَالُ عَلَى ابْنِ مُطِيعٍ وَأَصْحَابِهِ اسْتَشَارَهُمْ فَأَشَارَ عَلَيْهِ شَبَثُ بْنُ رِبْعِيٍّ أَنْ يَأْخُذَ لَهُ وَلَهُمْ مِنَ الْمُخْتَارِ أَمَانًا، فَقَالَ: مَا كُنْتُ لِأَفْعَلَ هَذَا وَأَمِيرُ الْمُؤْمِنِينَ مُطَاعٌ بِالْحِجَازِ وَبِالْبَصْرَةِ. فَقَالَ لَهُ: فَإِنْ رَأَيْتَ أَنْ تَذْهَبَ بِنَفْسِكَ مُخْتَفِيًا حَتَّى تَلْحَقَ بِصَاحِبِكَ فَتُخْبِرَهُ بِمَا كَانَ مِنَ الْأَمْرِ، وَبِمَا كَانَ مِنَّا فِي نَصْرِهِ وَإِقَامَةِ دَوْلَتِهِ. فَلَمَّا كَانَ اللَّيْلُ خَرَجَ ابْنُ مُطِيعٍ مُخْتَفِيًا حَتَّى دَخَلَ دَارَ أَبِي مُوسَى الْأَشْعَرِيِّ، مبايعة المختار بن أبي عبيد الثقفي الكذاب فَلَمَّا أَصْبَحَ النَّاسُ أَخْذَ الْأُمَرَاءُ لَهُمْ أَمَانًا مِنْ أَمِيرِهِمُ ابْنِ الْأَشْتَرِ فَأَمَّنَهُمْ، فَخَرَجُوا مِنَ الْقَصْرِ وَجَاءُوا إِلَى الْمُخْتَارِ فَبَايَعُوهُ، وَجَاءَ الْمُخْتَارُ فَدَخْلَ الْقَصْرَ فَبَاتَ فِيهِ، وَأَصْبَحَ أَشْرَافُ النَّاسِ فِي الْمَسْجِدِ وَعَلَى بَابِ الْقَصْرِ، فَخَرَجَ الْمُخْتَارُ إِلَى الْمَسْجِدِ فَصَعِدَ الْمِنْبَرَ وَخَطَبَ النَّاسَ خُطْبَةً بَلِيغَةً، فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ فَقَالَ: الْحَمْدُ لِلَّهِ الَّذِي وَعَدَ وَلِيَّهُ النَّصْرَ وَعَدُوَّهُ الْخُسْرَ، وَجَعَلَهُ فِيهِ إِلَى آخِرِ الدَّهْرِ وَعْدًا مَفْعُولًا وَقَضَاءً مَقْضِيًّا، وَقَدْ خَابَ مَنِ افْتَرَى، أَيُّهَا النَّاسُ إِنَّا رُفِعَتْ لَنَا رَايَةٌ وَمُدَّتْ لَنَا غَايَةٌ، فَقِيلَ لَنَا فِي الرَّايَةِ أَنِ ارْفَعُوهَا وَفِي الْغَايَةِ أَنِ اجْرُوا إِلَيْهَا وَلَا تَعْدُوهَا، فَسَمِعْنَا دَعْوَةَ الدَّاعِي وَمَقَالَةَ الْوَاعِي، فَكَمْ مِنْ نَاعٍ وَنَاعِيَةٍ لِقَتْلَى فِي الْوَاعِيَةِ، وَبُعْدًا لِمَنْ طَغَى وَأَدْبَرَ وَعَصَى وَكَذَّبَ وَتَوَلَّى، أَلَا فَادْخُلُوا أَيُّهَا النَّاسُ وَبَايِعُوا بَيْعَةَ هُدًى، فَلَا وَالَّذِي جَعَلَ السَّمَاءَ سَقْفًا مَكْفُوفًا، وَالْأَرْضَ فِجَاجًا سُبُلًا، مَا بَايَعْتُمْ بَعْدَ بَيْعَةِ عَلِيِّ بْنِ أَبِي طَالِبٍ وَآلِ عَلِيٍّ أَهْدَى مِنْهَا ! ثُمَّ نَزَلَ وَدَخَلَ عَلَيْهِ أَشْرَافُ الْكُوفَةِ فَبَايَعُوهُ عَلَى كِتَابِ اللَّهِ وَسُنَّةِ رَسُولِ اللَّهِ ﷺ وَالطَّلَبِ بِدِمَاءِ أَهْلِ الْبَيْتِ، وَجِهَادِ الْمُحِلِّينَ، وَالدَّفْعِ عَنِ الضُّعَفَاءِ، وَقِتَالِ مَنْ قَاتَلَنَا، وَسِلْمِ مَنْ سَالَمَنَا. وَكَانَ مِمَّنْ بَايَعَهُ الْمُنْذِرُ بْنُ حَسَّانَ وَابْنُهُ حَسَّانُ، فَلَمَّا خَرَجَا مِنْ عِنْدِهِ اسْتَقْبَلَهُ سَعِيدُ بْنُ مُنْقِذٍ الثَّوْرِيُّ فِي جَمَاعَةٍ مِنَ الشِّيعَةِ، فَلَمَّا رَأَوْهُمَا قَالُوا: هَذَانِ وَاللَّهِ مِنْ رُءُوسِ الْجَبَّارِينَ، فَقَتَلُوا الْمُنْذِرَ وَابْنَهُ حَسَّانَ، فَنَهَاهُمْ سَعِيدٌ حَتَّى يَأْخُذُوا أَمْرَ الْمُخْتَارِ، فَلَمْ يَنْتَهُوا، فَلَمَّا سَمِعَ الْمُخْتَارُ ذَلِكَ كَرِهَهُ، وَأَقْبَلَ الْمُخْتَارُ يُمَنِّي النَّاسَ، وَيَسْتَجِرُّ مَوَدَّةَ الْأَشْرَافِ، وَيُحْسِنُ السِّيرَةَ. وَجَاءَ رَجُلٌ إِلَى الْمُخْتَارِ فَأَخْبَرَهُ أَنَّ ابْنَ مُطِيعٍ فِي دَارِ أَبِي مُوسَى، فَأَرَاهُ أَنَّهُ لَا يَسْمَعُ قَوْلَهُ، حَتَّى كَرَّرَ ذَلِكَ ثَلَاثًا، كُلُّ ذَلِكَ يُرِيهِ أَنَّهُ لَا يَسْمَعُ قَوْلَهُ. فَسَكَتَ الرَّجُلُ، فَلَمَّا كَانَ اللَّيْلُ بَعْثَ الْمُخْتَارُ إِلَى ابْنِ مُطِيعٍ بِمِائَةِ أَلْفِ دِرْهَمٍ وَقَالَ لَهُ: اذْهَبْ فَقَدْ أُخْبِرْتُ بِمَكَانِكَ، - وَكَانَ لَهُ صَدِيقًا قَبْلَ ذَلِكَ - فَذَهَبَ ابْنُ مُطِيعٍ إِلَى الْبَصْرَةِ وَكْرِهَ أَنْ يَرْجِعَ إِلَى عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ وَهُوَ مَغْلُوبٌ. وَشَرَعَ الْمُخْتَارُ يَتَحَبَّبُ إِلَى النَّاسِ بِحُسْنِ السِّيرَةِ وَوَجَدَ فِي بَيْتِ الْمَالِ تِسْعَةَ آلَافِ أَلْفٍ، فَأَعْطَى الْجَيْشَ الَّذِينَ حَضَرُوا مَعَهُ الْقِتَالَ نَفَقَاتٍ كَثِيرَةً. وَاسْتَعْمَلَ عَلَى شُرْطَتِهِ عَبْدَ اللَّهِ بْنَ كَامِلٍ الشَّاكِرِيَّ، وَقَرَّبَ أَشْرَافَ النَّاسِ فَكَانُوا جُلَسَاءَهُ، فَشَقَّ ذَلِكَ عَلَى الْمَوَالِي الَّذِينَ قَامُوا بِنَصْرِهِ، وَقَالُوا لِأَبِي عَمْرَةَ كِيسَانَ مَوْلَى عُرَيْنَةَ، وَكَانَ عَلَى حَرَسِهِ: قَدَّمَ وَاللَّهِ أَبُو إِسْحَاقَ الْعَرَبَ وَتَرَكَنَا، فَأَنْهَى ذَلِكَ أَبُو عَمْرَةَ إِلَيْهِ، فَقَالَ: بَلْ هُمْ مِنِّي وَأَنَا مِنْهُمْ، ثُمَّ قَالَ إِنَّا مِنَ الْمُجْرِمِينَ مُنْتَقِمُونَ [ السَّجْدَةِ: 22 ] فَقَالَ لَهُمْ أَبُو عَمْرَةَ: أَبْشِرُوا فَإِنَّهُ سَيَقْتُلُهُمْ وَيُقَرِّبُكُمْ فَأَعْجَبَهُمْ ذَلِكَ وَسَكَتُوا. ثُمَّ إِنَّ الْمُخْتَارَ بَعَثَ الْأُمَرَاءَ إِلَى النَّوَاحِي وَالْبُلْدَانِ وَالْأَقَالِيمِ وَالرَّسَاتِيقِ مِنْ أَرْضِ الْعِرَاقِ وَخُرَاسَانَ، وَعَقَدَ الْأَلْوِيَةَ وَالرَّايَاتِ. وَقَرَّرَ الْإِمَارَةَ وَالْوِلَايَاتِ، وَجَعَلَ يَجْلِسُ لِلنَّاسِ غُدْوَةً وَعَشِيَّةً يَحْكُمُ بَيْنَهُمْ فَلَمَّا طَالَ ذَلِكَ عَلَيْهِ اسْتَقْضَى شُرَيْحًا، فَتَكَلَّمَ فِي شُرَيْحٍ طَائِفَةٌ مِنَ الشِّيعَةِ، وَقَالُوا إِنَّهُ شَهِدَ عَلَى حُجْرِ بْنِ عَدِيٍّ، وَإِنَّهُ لَمْ يُبَلِّغْ عَنْ هَانِئِ بْنِ عُرْوَةَ مَا أَرْسَلَهُ بِهِ، وَقَدْ كَانَ عَلِيُّ بْنُ أَبِي طَالِبٍ عَزَلَهُ عَنِ الْقَضَاءِ، فَلَمَّا بَلَغَ شُرَيْحًا ذَلِكَ تَمَارَضَ وَلَزِمَ بَيْتَهُ، فَجَعَلَ الْمُخْتَارُ مَكَانَهُ عَبْدَ اللَّهِ بْنَ عُتْبَةَ بْنِ مَسْعُودٍ، ثُمَّ عَزَلَهُ وَجَعَلَ مَكَانَهُ عَبْدَ اللَّهِ بْنَ مَالِكٍ الطَّائِيَّ قَاضِيًا.
✧ The rising of al-Mukhtār b. Abī ʿUbayd seeking the blood of al-Ḥusayn ؓ. On the fourteenth of Rabīʿ al-Awwal in the year sixty-six Al-Mukhtār b. Abī ʿUbayd al-Thaqafī, the liar, rose in al-Kūfah seeking vengeance for al-Ḥusayn b. ʿAlī – as he claimed – and expelled its governor ʿAbd Allāh b. Muṭīʿ. The reason for this was that when the companions of Sulaymān b. Ṣurad returned defeated to al-Kūfah, they found al-Mukhtār b. Abī ʿUbayd, the liar, imprisoned, so he wrote to them consoling them, promising them, and giving them hope – and Satan promises them only delusion. In what he wrote to them secretly, he said: Rejoice, for if I were to come out to you I would unsheathe the sword between the east and the west against your enemies, and by God's permission I would make them heaps and kill them one by one and in pairs. May God welcome those of you who draw near and are guided, and may God not distance any but those who refuse and disobey. When the letter reached them, they read it secretly and replied to him: We are as you desire, so whenever you wish we will release you from your prison. He disliked that they should release him from his place by force against the deputies of al-Kūfah, so he acted gently and wrote to his sister Ṣafiyyah's husband – she was a righteous woman – who was ʿAbd Allāh b. ʿUmar b. al-Khaṭṭāb, asking him to intercede for his release from prison with the two deputies of al-Kūfah, ʿAbd Allāh b. Yazīd and Ibrāhīm b. Muḥammad b. Ṭalḥah. Ibn ʿUmar wrote to them interceding on his behalf, and they could not refuse him. In what Ibn ʿUmar wrote to them: You know the affection between me and you and the kinship and marriage tie between me and al-Mukhtār, and I adjure you to let him go. Peace. He was summoned and a group of his companions guaranteed him, and ʿAbd Allāh b. Yazīd made him swear that if he sought any harm for the Muslims, he would owe a thousand camels to be slaughtered facing the Kaʿbah, and every slave he owned – male or female – would be free. He committed to that for them and stayed in his house, saying: May God curse them! As for my oath by God, I do not swear an oath and then see something better than it without expiating my oath and doing that which is better; as for sacrificing a thousand camels, that is easy; and as for freeing my slaves, I wish this matter might be completed for me while I do not own a single slave. The Shiʿah gathered around al-Mukhtār b. Abī ʿUbayd al-Thaqafī, the liar, and pledged allegiance to him. The Shiʿah gathered around him, his followers increased, and they pledged allegiance to him in secret. Those who took the pledge of allegiance for him and urged the people to support him were five: al-Sāʾib b. Mālik al-Ashʿarī, Yazīd b. Anas, Aḥmar b. Shumayṭ, Rifāʿah b. Shaddād, and ʿAbd Allāh b. Shaddād al-Jushamī. His affair continued to grow stronger, intensify, become formidable, and rise, until ʿAbd Allāh b. al-Zubayr dismissed ʿAbd Allāh b. Yazīd and Ibrāhīm b. Muḥammad b. Ṭalḥah from al-Kūfah and sent ʿAbd Allāh b. Muṭīʿ as governor over it, and sent al-Ḥārith b. ʿAbd Allāh b. Abī Rabīʿah as governor over al-Baṣrah. Baḥīr b. Rīsān al-Ḥimyarī met ʿAbd Allāh b. Muṭīʿ when he was marching to al-Kūfah and said to him: Do not travel tonight, for the moon is in al-Nāṭiḥ, so do not travel. He said to him: Do we seek anything but butting? He did meet butting as he wanted, and affliction was entailed by his speech, though he was brave. Ibrāhīm went to al-Madīnah, and the Khawārij rebelled. He said: It was a trial, and Ibn al-Zubayr kept silent about him. The arrival of Ibn Muṭīʿ was in Ramaḍān, with five nights remaining of it. He appointed Iyās b. Muḍārib al-ʿIjlī over his shurṭah and commanded him to have good conduct and to be harsh with the suspicious. When he arrived, he ascended the pulpit and addressed them, saying: To proceed: the Commander of the Faithful has sent me over your city and your frontiers, and commanded me to collect your fayʾ and not to take any surplus of your fayʾ from you except with your consent, and to follow the testament of ʿUmar b. al-Khaṭṭāb that he made at his death, and the conduct of ʿUthmān b. ʿAffān. So fear God, be upright, do not differ, and restrain the hands of your fools. If you do not do so, then blame yourselves, not me. By God, I will strike the disobedient sick one and set straight the crooked suspicious one. Then al-Sāʾib b. Mālik al-Ashʿarī stood up to him and said: As for taking our fayʾ with our consent, we bear witness that we do not consent that its surplus be taken from us, and that it not be divided except among us, and that no one govern us except with the conduct of ʿAlī b. Abī Ṭālib that he followed in this land of ours until he died. We have no need for the conduct of ʿUthmān regarding our fayʾ or our persons, nor for the conduct of ʿUmar b. al-Khaṭṭāb among us, even though it is the easier of the two conducts for us, and he did good to the people. Yazīd b. Anas said: Al-Sāʾib spoke truly and acted rightly. Ibn Muṭīʿ said: We will govern you according to any conduct you like. Then he descended. The chief of the shurṭah, Iyās b. Muḍārib al-ʿIjlī, came to Ibn Muṭīʿ and said to him: The one who replied to you is one of the heads of al-Mukhtār's companions, and I do not trust al-Mukhtār, so send for him and return him to prison, for my spies have told me that his affair has gathered strength for him, and it is as if I see him rising up against the city. So ʿAbd Allāh b. Muṭīʿ sent Zāʾidah b. Qudāmah and another commander with him. They entered upon al-Mukhtār and said to him: Answer the governor. He called for his clothes and ordered his mount to be saddled, and prepared to go with them. Then Zāʾidah b. Qudāmah recited: "And when those who disbelieve plot against you to restrain you or kill you or expel you…" (Qurʾān 8:30). Al-Mukhtār threw himself down and ordered a velvet cloth to be thrown over him, pretending to be ill, and said: Tell the governor about my condition. They returned to Ibn Muṭīʿ and excused him, and he believed them and left him alone. The going out of al-Mukhtār b. Abī ʿUbayd al-Thaqafī, the liar, to seek vengeance for al-Ḥusayn b. ʿAlī, ؓ. When Muḥarram of this year came, al-Mukhtār resolved to go out to seek vengeance for al-Ḥusayn – as he claimed. When he was determined on that, the Shiʿah gathered around him and discouraged him from going out now until another time. A man from the companions of Shibām – Shibām being a sub-tribe of Hamdān – who was a nobleman named ʿAbd al-Raḥmān b. Shurayḥ came and met Saʿīd b. Munqidh al-Thawrī, Siʿr b. Abī Siʿr al-Ḥanafī, al-Aswad b. Jarād al-Kindī, and Qudāmah b. Mālik al-Jushamī, and said to them: Al-Mukhtār wants to lead us out, but we do not know whether Ibn al-Ḥanafiyyah sent him or not, so let us go to Ibn al-Ḥanafiyyah and tell him what al-Mukhtār has brought to us. If he permits us to follow him, we will follow him; if he forbids us, we will avoid him. By God, nothing of this world should be dearer to us than the safety of our religion. They said to him: You are right. They went out to Ibn al-Ḥanafiyyah. When they came to him, he asked them about the condition of the people, and they told him about their condition and what they were upon, and informed him of al-Mukhtār's situation and what he was calling them to, and asked his permission to follow him. When they finished their speech, after praising and extolling God and mentioning the virtue of the People of the House and the calamity of the killing of al-Ḥusayn, he said to them: As for what you mentioned about one who calls you to seek our blood, by God I would love that God take vengeance for us against our enemy through whomever He wills of His creation, but I say to you: Do not do it. They returned while some of the Shiʿah, whom they had informed of their situation, were waiting for them. Al-Mukhtār had heard of their departure to Muḥammad b. al-Ḥanafiyyah, and he disliked that, fearing that he would contradict him in what he had reported about him, for it was not by Muḥammad b. al-Ḥanafiyyah's permission. He resolved to go out before those people returned, and he began to speak to them in rhyming prose like the rhyming prose of soothsayers about that; then the affair turned out as his rhyming prose had foretold. When they arrived in al-Kūfah, they went in to al-Mukhtār before entering their houses, and he said to them: What is behind you? You have been tempted and doubted! They said to him: We have been commanded to support you. He said: God is great! Gather the Shiʿah to me. He gathered those of them who were nearby and said to them: Some people wanted to know the truth of what I have brought, so they traveled to the Imam al-Mahdī and asked him about what I have brought to you. He informed them that I am his minister, his supporter, and his messenger, and he commanded you to follow me and obey me in what I call you to, namely fighting the profaners and seeking the blood of the chosen members of the household of your Prophet. Then ʿAbd al-Raḥmān b. Shurayḥ stood up and told them of their situation and their journey and that Ibn al-Ḥanafiyyah had commanded them to aid and support him, and he said to them: Let those present inform the absent; prepare and make ready. A group of his companions stood up and said similar words. The Shiʿah gathered around him, and among them were al-Shaʿbī and his father Sharāḥīl. When his affair was ready for going out, one of his companions said to him: The nobles of the people of al-Kūfah are united to fight you along with Ibn Muṭīʿ. If Ibrāhīm b. al-Ashtar joins us in our cause, we will hope for strength against our enemy, for he is a young leader and the son of a noble man with a clan of honor and numbers. Al-Mukhtār sent a group of his companions to him calling him to join them in seeking vengeance for al-Ḥusayn, and reminding him of his father's precedence with ʿAlī ؓ. He said: I have accepted what you asked, on condition that I be the one in charge of your affair. They said: That is not possible, because al-Mahdī has sent al-Mukhtār to us as his minister and caller to him. Ibrāhīm b. al-Ashtar remained silent, so they returned to al-Mukhtār and told him. He waited three days, then went out with a group of the heads of his companions to him. He entered upon Ibn al-Ashtar, who stood up for him, honored him, and seated him, and al-Mukhtār called him to join them and brought out a letter purporting to be from Ibn al-Ḥanafiyyah calling him to enter with his companions among the Shiʿah in what they had undertaken of supporting the family of the Prophet ﷺ and seeking vengeance for al-Ḥusayn. Al-Shaʿbī said: The letter was with me, and when he finished his speech he said to me: Give the letter to him. Al-Shaʿbī gave it to him, and he read it, and in it was: From Muḥammad al-Mahdī to Ibrāhīm b. Mālik al-Ashtar. Peace be upon you, for I praise God to you, the One besides whom there is no god. To proceed: I have sent to you my minister and my trustee, whom I have approved for myself, and I have commanded him to fight my enemy and seek the blood of my household. So rise with them yourself, with your clan and those who obey you. If you support me and answer my call, you will have thereby a virtue with me, and you will have the reins of the cavalry, every raiding army, every city, pulpit, and frontier that you overcome between al-Kūfah and the farthest lands of Syria. When he finished reading the letter, he said: Ibn al-Ḥanafiyyah has written to me before today and I wrote back, but he did not write to me with his name and his father's name. Al-Mukhtār said: That was one time and this is another. He said: Who knows that this is his letter to me? A group of those with him testified, including Zayd b. Anas, Aḥmar b. Shumayṭ, and ʿAbd Allāh b. Kāmil and their group, except al-Shaʿbī. When they testified, Ibrāhīm moved back from the head of the couch, stood from his seat, seated al-Mukhtār in it, pledged allegiance to him, and called for fruit and a drink of honey for them. Al-Shaʿbī said – he and his father were present at that affair –: When al-Mukhtār left, Ibrāhīm b. al-Ashtar said to me: O Shaʿbī, what do you think of what these people testified? I said: They are reciters, commanders, and prominent people, and I do not think they would testify except to what they know. He said: I concealed from him what was in my heart of suspicion about them, but I loved that they go out to seek vengeance for al-Ḥusayn, and I was of the opinion of the people. Then Ibrāhīm began to frequent al-Mukhtār in his house, he and those of his people who obeyed him. Then the Shiʿah agreed that their going out would be on Thursday night, fourteen nights having passed of Rabīʿ al-Awwal of this year, the year sixty-six. Ibn Muṭīʿ had learned of the people's affair and what they had agreed upon, so he sent the shurṭah to every side of al-Kūfah and obliged every commander to guard his district so that no one might go out from it. When Tuesday night came, Ibrāhīm b. al-Ashtar went out heading for al-Mukhtār's house with a hundred men of his people, wearing coats of mail under their cloaks. Iyās b. Muḍārib met him and said: Where are you going, O son of al-Ashtar, at this hour? Your affair is suspicious. By God, I will not leave you until I bring you to the governor so he may decide about you. Ibrāhīm b. al-Ashtar took a spear from a man's hand and thrust it into the hollow of his throat, and he fell. He ordered a man to cut off his head, and he took it to al-Mukhtār and threw it before him. Al-Mukhtār said: May God give you good tidings, for this is a good omen. Then Ibrāhīm asked al-Mukhtār to go out that night. Al-Mukhtār ordered the fire to be raised and his companions' battle cry to be called out: "O Victor, kill! O vengeance for al-Ḥusayn!" Then al-Mukhtār rose and began to put on his coat of mail and his weapons, saying: A fair-faced woman of beautiful ruin, bright of cheeks, ample of hips, knows That on the morning of battle I am a bold hero. Ibrāhīm b. al-Ashtar went out before him and began to make for the commanders in charge of the districts of the city, driving them from their places one by one and calling out al-Mukhtār's battle cry. Al-Mukhtār sent Abū ʿUthmān al-Nahdī, who called out al-Mukhtār's battle cry: "O vengeance for al-Ḥusayn!" People gathered to him from here and there. Shabath b. Ribʿī came and fought with al-Mukhtār at his house and besieged him until Ibrāhīm b. al-Ashtar came and drove him away. Shabath returned to Ibn Muṭīʿ and advised him to gather the commanders to himself and to take action personally, for the affair of al-Mukhtār had grown strong and formidable, and the Shia were coming to al-Mukhtār from every deep valley. During the night, nearly four thousand gathered to him. By morning he had organized his army and led them in the dawn prayer, in which he recited “By those who pull out violently” (al-Nāziʿāt) and “He frowned and turned away” (ʿAbasa) in the second unit. One of those who heard him said: I have never heard an imam with a more eloquent tongue than his. Ibn Muṭīʿ Prepares an Army to Fight al-Mukhtār b. Abī ʿUbayd al-Thaqafī Ibn Muṭīʿ had prepared an army: three thousand under Shabath b. Ribʿī, and another four thousand under Rāshid b. Iyās b. Muḍārib. Al-Mukhtār sent Ibrāhīm b. al-Ashtar with six hundred cavalry and six hundred infantry against Rāshid b. Iyās, and he sent Nuʿaym b. Hubayra with three hundred cavalry and six hundred infantry against Shabath b. Ribʿī. As for Ibrāhīm b. al-Ashtar, he defeated his opponent Rāshid b. Iyās, killed him, and sent word to al-Mukhtār giving him the good news. As for Nuʿaym b. Hubayra, he met Shabath b. Ribʿī, and Shabath b. Ribʿī defeated and killed him, then came and surrounded al-Mukhtār b. Abī ʿUbayd and besieged him. Ibrāhīm b. al-Ashtar advanced toward al-Mukhtār b. Abī ʿUbayd, but Ḥassān b. Fāʾid al-ʿAbsī intercepted him with about two thousand cavalry on behalf of Ibn Muṭīʿ. They fought for a while, and Ibrāhīm routed him. Then he advanced toward al-Mukhtār and found Shabath b. Ribʿī had besieged al-Mukhtār and his army. He kept fighting until he drove them away, and they retreated. Ibrāhīm reached al-Mukhtār, and they moved from that place to another on the outskirts of Kufa. Ibrāhīm b. al-Ashtar said to him: “Let us make for the palace of the emirate, for there is no one before it to repel us.” So they set down the baggage they had and seated there the weak among the elders and men. Al-Mukhtār left Abū ʿUthmān al-Nahdī as his deputy over those who remained there, and sent Ibrāhīm b. al-Ashtar ahead of him. Al-Mukhtār organized his army as before and marched toward the palace. Ibn Muṭīʿ sent ʿAmr b. al-Ḥajjāj with two thousand men, and al-Mukhtār sent Yazīd b. Anas against him. He himself marched with Ibn al-Ashtar before him until he entered Kufa from the gate of al-Kunāsa. Ibn Muṭīʿ sent Shimr b. Dhī al-Jawshan—the one who killed al-Ḥusayn—with another two thousand, and al-Mukhtār sent Saʿīd b. Munqidh al-Hamadhānī against him. Al-Mukhtār marched on until he reached the lane of Shabath, where Nawfal b. Musāḥiq b. ʿAbd Allāh b. Makhrama was with five thousand. Ibn Muṭīʿ came out of the palace with the people, leaving Shabath b. Ribʿī as his deputy over it. Ibrāhīm b. al-Ashtar advanced against the army with Nawfal b. Musāḥiq, routed them, seized the bridle of Ibn Musāḥiq's mount, but he was related to him, so he released him. He never forgot that favor from Ibn al-Ashtar afterward. Then al-Mukhtār advanced with his army to al-Kunāsa and besieged Ibn Muṭīʿ in his palace for three days. With him were the nobles of the people, except ʿAmr b. Ḥurayth, who stayed in his house. When the situation became dire for Ibn Muṭīʿ and his companions, he consulted them. Shabath b. Ribʿī advised him to seek a guarantee of safety for himself and them from al-Mukhtār. He said: “I would not do this while the Commander of the Faithful is obeyed in the Hejaz and Basra.” He said to him: “If you see fit, go away secretly and join your master, and inform him of what has happened and of our efforts in supporting him and upholding his state.” When night came, Ibn Muṭīʿ went out secretly and entered the house of Abū Mūsā al-Ashʿarī. The Pledge of Allegiance to al-Mukhtār b. Abī ʿUbayd al-Thaqafī, the Liar When morning came, the commanders sought a guarantee of safety from their commander Ibn al-Ashtar, and he granted it to them. They left the palace and went to al-Mukhtār and pledged allegiance to him. Al-Mukhtār came and entered the palace and spent the night there. In the morning, the nobles of the people were in the mosque and at the gate of the palace. Al-Mukhtār went out to the mosque, ascended the pulpit, and delivered an eloquent sermon. He praised God and extolled Him, then said: Praise be to God who promised His friend victory and His enemy loss, and made it for him until the end of time, a promise fulfilled and a decree decreed. He who fabricates has failed. O people, a banner has been raised for us and a goal has been set before us. We were told regarding the banner to raise it, and regarding the goal to run toward it and not overstep it. We heard the call of the caller and the word of the warner, and how many a mourner, male and female, are there for those slain in the calamity. Away with him who transgressed and turned his back, and disobeyed and denied and turned away. Come, O people, and pledge a pledge of guidance. For no, by Him who made the sky a roof held back, and the earth with wide paths as roads, you have never, after the pledge to ʿAlī b. Abī Ṭālib and the family of ʿAlī, pledged a pledge more guided than this! Then he descended, and the nobles of Kufa entered to him and pledged allegiance to him upon the Book of God, the Sunnah of the Messenger of God ﷺ, seeking vengeance for the blood of the People of the House, waging war against those who make lawful what is forbidden, defending the weak, fighting those who fight us, and making peace with those who make peace with us. Among those who pledged allegiance to him were al-Mundhir b. Ḥassān and his son Ḥassān. When they left his presence, Saʿīd b. Munqidh al-Thawrī met them with a group of the Shia. When they saw them, they said: “By God, these two are among the heads of the tyrants.” So they killed al-Mundhir and his son Ḥassān. Saʿīd tried to stop them until they took al-Mukhtār's order, but they did not desist. When al-Mukhtār heard of that, he disliked it. Al-Mukhtār began to give people hope, to attract the affection of the nobles, and to behave well. A man came to al-Mukhtār and informed him that Ibn Muṭīʿ was in the house of Abū Mūsā. He pretended not to hear his words, until he repeated it three times, each time he pretended not to hear. The man fell silent. When night came, al-Mukhtār sent Ibn Muṭīʿ one hundred thousand dirhams and said to him: “Go, for I have been told of your location”—he had been his friend before that. So Ibn Muṭīʿ went to Basra, disliking to return to ʿAbd Allāh b. al-Zubayr while he was defeated. Al-Mukhtār began to endear himself to the people through good conduct. He found in the treasury nine thousand thousand (dirhams), and he gave the soldiers who had fought with him generous stipends. He appointed ʿAbd Allāh b. Kāmil al-Shākirī over his police, and brought the nobles of the people close, so they became his companions in sitting. That distressed the clients who had supported him, and they said to Abū ʿAmra Kaysān, the client of ʿUrayna, who was over his guard: “By God, Abū Isḥāq has favored the Arabs and abandoned us.” Abū ʿAmra conveyed that to him, and he said: “Rather, they are of me and I am of them.” Then he said: “Indeed, from the criminals We will exact retribution” (al-Sajda: 22). Abū ʿAmra said to them: “Rejoice, for he will kill them and bring you near.” That pleased them, and they fell silent. Then al-Mukhtār sent the commanders to the regions, the lands, the provinces, and the rural districts of Iraq and Khurasan, and he tied the banners and the standards. He established the emirates and the governorships, and he sat for the people morning and evening, judging between them. When that became too long for him, he appointed Shurayḥ as judge. A group of the Shia spoke against Shurayḥ, saying that he had testified against Ḥujr b. ʿAdī, and that he had not conveyed from Hāniʾ b. ʿUrwa what he had sent him with, and that ʿAlī b. Abī Ṭālib had dismissed him from the judiciary. When that reached Shurayḥ, he feigned illness and stayed in his house. Al-Mukhtār appointed in his place ʿAbd Allāh b. ʿUtba b. Masʿūd, then dismissed him and appointed ʿAbd Allāh b. Mālik al-Ṭāʾī as judge.
Tarikh (al-Tabari) 2263No grade recorded
قَتْلِ الْمُخْتَارِ قَتَلَةَ الْحُسَيْنِ - عَلَيْهِ السَّلَامُ - ثُمَّ شَرَعَ الْمُخْتَارُ يَتَتَبَّعُ قَتَلَةَ الْحُسَيْنِ مِنْ شَرِيفٍ وَوَضِيعٍ فَيَقْتُلُهُ، وَكَانَ سَبَبُ ذَلِكَ أَنْ عُبَيْدَ اللَّهِ بْنَ زِيَادٍ كَانَ قَدْ جَهَّزَهُ مَرْوَانُ بْنُ الْحَكَمِ مِنْ دِمَشْقَ لِيَدْخُلَ الْكُوفَةَ، فَإِنْ هُوَ ظَفِرَ بِهَا فَلْيُبِحْهَا ثَلَاثَةَ أَيَّامٍ، وَجَعَلَ لَهُ مَا غَلَبَ عَلَيْهِ مِنَ الْبِلَادِ، فَسَارَ ابْنُ زِيَادٍ قَاصِدًا الْكُوفَةَ فَلَقِيَ جَيْشَ التَّوَّابِينَ بِعَيْنِ الْوَرْدَةِ - كَمَا ذَكَرْنَا - ثُمَّ سَارَ حَتَّى انْتَهَى إِلَى الْجَزِيرَةِ فَوَجَدَ بِهَا قَيْسَ عَيْلَانَ، وَهُوَ مِنْ أَنْصَارِ ابْنِ الزُّبَيْرِ، وَقَدْ كَانَ مَرْوَانُ أَصَابَ مِنْهُمْ قَتْلَى كَثِيرَةً يَوْمَ مَرْجِ رَاهِطٍ، وَهُمْ أَلْبٌ عَلَيْهِ، وَعَلَى ابْنِهِ عَبْدِ الْمَلِكِ مِنْ بَعْدِهِ، فَتَعَوَّقَ عَنِ الْمَسِيرِ سَنَةً وَهُوَ مُحَاصِرٌ قَيْسَ عَيْلَانَ بِالْجَزِيرَةِ. فَتُوُفِّيَ مَرْوَانُ وَوُلِّيَ بَعْدَهُ ابْنُهُ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ، فَأَقَرَّ ابْنَ زِيَادٍ عَلَى مَا كَانَ أَبُوهُ وَلَّاهُ، وَأَمَرَهُ بِالْجِدِّ فِي أَمْرِهِ. فَلَمَّا لَمْ يُمْكِنْهُ فِي زُفَرَ وَمَنْ مَعَهُ مِنْ قَيْسٍ شَيْءٌ أَقْبَلَ إِلَى الْمَوْصِلِ، فَكَتَبَ عَبْدُ الرَّحْمَنِ بْنُ سَعِيدٍ عَامِلُ الْمُخْتَارِ إِلَى الْمُخْتَارِ يُخْبِرُهُ بِدُخُولِ ابْنِ زِيَادٍ أَرْضَ الْمَوْصِلِ، وَأَنَّهُ قَدْ تَنَحَّى لَهُ عَنِ الْمَوْصِلِ إِلَى تَكْرِيتَ. فَدَعَا الْمُخْتَارُ يَزِيدَ بْنَ أَنَسٍ الْأَسَدِيَّ، وَأَمَرَهُ أَنْ يَسِيرَ إِلَى الْمَوْصِلِ، فَيَنْزِلَ بِأَدَانِي أَرْضِهَا حَتَّى يَمُدَّهُ بِالْجُنُودِ، فَقَالَ لَهُ يَزِيدُ: خَلِّنِي أَنْتَخِبُ ثَلَاثَةَ آلَافِ فَارِسٍ، وَخَلِّنِي مِمَّا تُوَجِّهُنِي إِلَيْهِ، فَإِنِ احْتَجْتُ كَتَبْتُ إِلَيْكَ أَسْتَمِدُّكَ. فَأَجَابَهُ الْمُخْتَارُ، فَانْتَخَبَ لَهُ ثَلَاثَةَ آلَافٍ، وَسَارَ عَنِ الْكُوفَةِ، وَسَارَ مَعَهُ الْمُخْتَارُ وَالنَّاسُ يُشَيِّعُونَهُ، فَلَمَّا وَدَّعَهُ قَالَ لَهُ: إِذَا لَقِيتَ عَدُوَّكَ فَلَا تُنَاظِرْهُمْ، وَإِذَا مَكَّنَتْكَ الْفُرْصَةُ فَلَا تُؤَخِّرْهَا، وَلْيَكُنْ خَبَرُكَ كُلَّ يَوْمٍ عِنْدِي، وَإِنِ احْتَجْتَ إِلَى مَدَدٍ فَاكْتُبْ إِلَيَّ، مَعَ أَنِّي مُمِدُّكَ وَإِنْ لَمْ تَسْتَمِدَّ ; لِأَنَّهُ أَشَدُّ لِعَضُدِكَ، وَأَرْعَبُ لِعَدُوِّكَ. وَدَعَا لَهُ النَّاسُ بِالسَّلَامَةِ، وَدَعُوا لَهُ، فَقَالَ لَهُمْ: اسْأَلُوا اللَّهَ لِي بِالشَّهَادَةِ، فَوَاللَّهِ لَئِنْ فَاتَنِيَ النَّصْرُ لَا تَفُوتُنِي الشَّهَادَةُ. فَكَتَبَ الْمُخْتَارُ إِلَى عَبْدِ الرَّحْمَنِ بْنِ سَعِيدٍ أَنْ خَلِّ بَيْنَ يَزِيدَ وَبَيْنَ الْبِلَادِ. فَسَارَ يَزِيدُ إِلَى الْمَدَائِنِ، ثُمَّ سَارَ إِلَى أَرْضِ جُوخَى وَالرَّاذَانَاتِ إِلَى أَرْضِ الْمَوْصِلِ، فَنَزَلَ بِبَاتِلَى وَلَمَّا بَلَغَ خَبَرُ مَخْرَجِهِمْ مِنَ الْكُوفَةِ عُبَيْدَ اللَّهِ بْنَ زِيَادٍ جَهَّزَ بَيْنَ يَدَيْهِ سَرِيَّتَيْنِ إِحْدَاهُمَا مَعَ رَبِيعَةَ بْنِ مُخَارِقٍ ثَلَاثَةُ آلَافٍ، وَالْأُخْرَى مَعَ عَبْدِ اللَّهِ بْنِ حَمْلَةَ ثَلَاثَةُ آلَافٍ، وَقَالَ: أَيُّكُمْ سَبَقَ فَهُوَ الْأَمِيرُ، وَإِنْ سَبَقْتُمَا مَعًا فَالْأَمِيرُ عَلَى النَّاسِ أَسَنُّكُمَا، فَسَبَقَ رَبِيعَةُ بْنُ مُخَارِقٍ إِلَى يَزِيدَ بْنِ أَنَسٍ فَالْتَقَيَا فِي طَرَفِ أَرْضِ الْمَوْصِلِ مِمَّا يَلِي الْكُوفَةَ، فَتَوَاقَفَا هُنَالِكَ، وَيَزِيدُ بْنُ أَنَسٍ مَرِيضٌ مُدْنَفٌ، وَهُوَ مَعَ ذَلِكَ يُحَرِّضُ قَوْمَهُ عَلَى الْجِهَادِ وَيَدُورُ عَلَى الْأَرْبَاعِ وَهُوَ مَحْمُولٌ مُضْنًى رَاكِبٌ عَلَى حِمَارٍ، وَهُوَ يَقُولُ لِقَوْمِهِ: يَا شُرْطَةَ اللَّهِ، اصْبِرُوا تُؤَجَرُوا، وَقَاتِلُوا عَدُوَّكُمْ تَظْفَرُوا، ثُمَّ نَزَلَ فَوُضِعَ لَهُ سَرِيرُهُ بَيْنَ الصَّفَّيْنِ، وَقَالَ لِقَوْمِهِ: قَاتِلُوا عَنْ أَمِيرِكُمْ إِنْ شِئْتُمْ أَوْ فِرُّوا عَنْهُ، وَقَالَ لِلنَّاسِ: إِنْ هَلَكْتُ فَالْأَمِيرُ عَلَى النَّاسِ عَبْدُ اللَّهِ بْنُ ضَمْرَةَ الْعُذْرِيُّ رَأْسُ الْمَيْمَنَةِ، فَإِنْ هَلَكَ فَسِعْرُ بْنُ أَبِي سِعْرٍ رَأْسُ الْمَيْسَرَةِ. وَكَانَ وَرْقَاءُ بْنُ عَازِبٍ الْأَسَدِيُّ عَلَى الْخَيْلِ، وَهُوَ وَهَؤُلَاءِ، الثَّلَاثَةُ أُمَرَاءُ الْأَرْبَاعِ، وَكَانَ ذَلِكَ فِي يَوْمِ عَرَفَةَ مِنْ سَنَةِ سِتٍّ وَسِتِّينَ عِنْدَ إِضَاءَةِ الصُّبْحِ، فَاقْتَتَلُوا هُمْ وَالشَّامِيُّونَ قِتَالًا شَدِيدًا، وَاضْطَرَبَتْ كُلٌّ مِنَ الْمَيْمَنَتَيْنِ وَالْمَيْسَرَتَيْنِ، ثُمَّ حَمَلَ وَرْقَاءُ عَلَى الْخَيْلِ فَهَزَمَهَا، وَفَرَّ الشَّامِيُّونَ، وَقُتِلَ أَمِيرُهُمْ رَبِيعَةُ بْنُ مُخَارِقٍ، وَاحْتَازَ جَيْشُ الْمُخْتَارِ مَا فِي عَسْكَرِهِمْ، وَرَجَعَ فُرَّارُهُمْ فَلَقَوُا الْأَمِيرَ الْآخَرَ عَبْدَ اللَّهِ بْنَ حَمْلَةَ فَقَالَ: مَا خَبَرُكُمْ ؟ فَأَخْبَرُوهُ فَرَجَعَ بِهِمْ وَسَارَ بِهِمْ نَحْوَ يَزِيدَ بْنِ أَنَسٍ فَانْتَهَى إِلَيْهِمْ عِشَاءً، فَبَاتَ النَّاسُ مُتَحَاجِزِينَ، فَلَمَّا أَصْبَحُوا تَوَاقَفُوا عَلَى تَعْبِئَتِهِمْ وَذَلِكَ يَوْمَ الْأَضْحَى مِنْ سَنَةِ سِتٍّ وَسِتِّينَ، فَاقْتَتَلُوا قِتَالًا شَدِيدًا فَهَزَمَ جَيْشُ الْمُخْتَارِ جَيْشَ الشَّامِيِّينَ أَيْضًا، وَقَتَلُوا أَمِيرَهُمْ عَبْدَ اللَّهِ بْنَ حَمْلَةَ، وَاحْتَوَوْا عَلَى مَا فِي مُعَسْكَرِهِمْ، وَأَسَرُوا مِنْهُمْ ثَلَاثَمِائَةِ أَسِيرٍ، فَجَاءُوا بِهِمْ إِلَى يَزِيدَ بْنِ أَنَسٍ وَهُوَ عَلَى آخَرِ رَمَقٍ، فَأَمَرَ بِضَرْبِ أَعْنَاقِهِمْ. وَمَاتَ يَزِيدُ بْنُ أَنَسٍ مِنْ يَوْمِهِ ذَلِكَ، وَصَلَّى عَلَيْهِ خَلِيفَتُهُ وَرْقَاءُ بْنُ عَامِرٍ وَدَفَنَهُ، وَسَقَطَ فِي أَيْدِي أَصْحَابِهِ وَجَعَلُوا يَتَسَلَّلُونَ رَاجِعِينَ إِلَى الْكُوفَةِ، فَقَالَ لَهُمْ وَرْقَاءُ: يَا قَوْمُ مَاذَا تَرَوْنَ ؟ إِنَّهُ قَدْ بَلَغَنِي أَنَّ ابْنَ زِيَادٍ قَدْ أَقْبَلَ فِي ثَمَانِينَ أَلْفًا مِنَ الشَّامِ، وَلَا أَرَى لَكُمْ بِهِمْ طَاقَةً، وَقَدْ هَلَكَ أَمِيرُنَا وَتَفَرَّقَ عَنَّا طَائِفَةٌ مِنَ الْجَيْشِ مِنْ أَصْحَابِنَا، فَلَوِ انْصَرَفْنَا رَاجِعِينَ إِلَى بِلَادِنَا وَنُظْهِرُ أَنَّا إِنَّمَا انْصَرَفْنَا حُزْنًا مِنَّا عَلَى أَمِيرِنَا لَكَانَ خَيْرًا لَنَا مِنْ أَنْ نَلْقَاهُمْ فَيَهْزِمُونَا، وَنَرْجِعَ مَغْلُوبِينَ. فَاتَّفَقَ رَأْيُ الْأُمَرَاءِ عَلَى ذَلِكَ، فَرَجَعُوا إِلَى الْكُوفَةِ. فَلَمَّا بَلَغَ خَبَرُهُمْ أَهْلَ الْكُوفَةِ وَأَنَّهُمْ قَدْ كَرُّوا رَاجِعِينَ، وَبَلَغَهُمْ أَنَّ يَزِيدَ بْنَ أَنَسٍ قَدْ هَلَكَ، أَرْجَفَ أَهْلُ الْكُوفَةِ بِالْمُخْتَارِ، وَقَالُوا: قُتِلَ يَزِيدُ بْنُ أَنَسٍ فِي الْمَعْرَكَةِ وَانْهَزَمَ جَيْشُهُ وَعَمَّا قَلِيلٍ يَقْدَمُ عَلَيْكُمُ ابْنُ زِيَادٍ فَيَسْتَأْصِلُكُمْ وَيَشْتَفُّ خَضْرَاءَكُمْ. الخروج على المختار بن أبي عبيد الثقفي ثُمَّ تَمَالَئُوا عَلَى الْخُرُوجِ عَلَى الْمُخْتَارِ وَقَالُوا: هُوَ كَذَّابٌ، وَاتَّفَقُوا عَلَى حَرْبِهِ وَقِتَالِهِ وَإِخْرَاجِهِ مِنْ بَيْنِ أَظْهُرِهِمْ، وَقَالُوا: هُوَ كَذَّابٌ قَدْ قَدَّمَ مَوَالِيَنَا عَلَى أَشْرَافِنَا، وَزَعَمَ أَنَّ مُحَمَّدَ ابْنَ الْحَنَفِيَّةِ قَدْ أَمَرَهُ بِالْأَخْذِ بِثَأْرِ الْحُسَيْنِ، وَهُوَ لَمْ يَأْمُرْهُ بِشَيْءٍ، وَإِنَّمَا هُوَ مُتَقَوِّلٌ عَلَيْهِ. وَانْتَظَرُوا بِخُرُوجِهِمْ عَلَيْهِ أَنْ يَخْرُجَ مِنَ الْكُوفَةِ إِبْرَاهِيمُ بْنُ الْأَشْتَرِ فَإِنَّهُ قَدْ عَيَّنَهُ الْمُخْتَارُ أَنْ يَخْرُجَ فِي سَبْعَةِ آلَافٍ لِلِقَاءِ ابْنِ زِيَادٍ فَلَمَّا خَرَجَ إِبْرَاهِيمُ بْنُ الْأَشْتَرِ اجْتَمَعَ أَشْرَافُ الْكُوفَةِ عِنْدَ شَبَثِ بْنِ رِبْعِيٍّ وَقَالُوا: وَاللَّهِ إِنَّ الْمُخْتَارَ تَأَمَّرَ عَلَيْنَا بِغَيْرِ رِضًى مِنَّا، وَلَقَدْ أَدْنَى مَوَالِينَا، فَحَمَلَهُمْ عَلَى الدَّوَابِّ وَأَعْطَاهُمْ فَيْئَنَا. وَكَانَ شَبَثٌ شَيْخَهُمْ، وَكَانَ جَاهِلِيًّا إِسْلَامِيًّا، فَقَالَ لَهُمْ شَبَثٌ: دَعُونِي حَتَّى أَلْقَاهُ. فَذَهَبَ إِلَيْهِ، فَلَمْ يَدَعْ شَيْئًا أَنْكَرُوهُ إِلَّا ذَكَرَهُ لَهُ، فَأَخَذَ لَا يَذْكُرُ خَصْلَةً إِلَّا قَالَ لَهُ الْمُخْتَارُ: أَنَا أُرْضِيهِمْ فِي هَذِهِ الْخَصْلَةِ، وَآتِي لَهُمْ كُلَّ مَا أَحَبُّوا. وَذَكَرَ لَهُ الْمَوَالِيَ وَمُشَارَكَتَهُمْ فِي الْفَيْءِ، فَقَالَ لَهُ: إِنْ أَنَا تَرَكْتُ مَوَالِيَكُمْ، وَجَعَلْتُ فَيْئَكُمْ لَكُمْ، تُقَاتِلُونَ مَعِي بَنِي أُمَيَّةَ وَابْنَ الزُّبَيْرِ، وَتُعْطُونِي عَلَى الْوَفَاءِ عَهْدَ اللَّهِ وَمِيثَاقَهُ، وَمَا أَطْمَئِنُّ إِلَيْهِ مِنَ الْأَيْمَانِ ؟ فَقَالَ شَبَثٌ: حَتَّى أَخْرُجَ إِلَى أَصْحَابِي، فَأَذْكُرَ لَهُمْ ذَلِكَ. فَخَرَجَ إِلَيْهِمْ، فَلَمْ يَرْجِعْ إِلَيْهِ، وَأُجْمِعَ رَأْيُهُمْ عَلَى قِتَالِهِ. فَاجْتَمَعَ شَبَثُ بْنُ رِبْعِيٍّ، وَمُحَمَّدُ بْنُ الْأَشْعَثِ، وَعَبْدُ الرَّحْمَنِ بْنُ سَعِيدِ بْنِ قَيْسٍ، وَشَمِرٌ - حَتَّى دَخَلُوا عَلَى كَعْبِ بْنِ أَبِي كَعْبٍ الْخَثْعَمِيِّ، فَكَلَّمُوهُ فِي ذَلِكَ، فَأَجَابَهُمْ إِلَيْهِ، فَخَرَجُوا مِنْ عِنْدِهِ حَتَّى دَخَلُوا عَلَى عَبْدِ الرَّحْمَنِ بْنِ مِخْنَفٍ الْأَزْدِيِّ، فَدَعَوْهُ إِلَى ذَلِكَ، فَقَالَ لَهُمْ: إِنْ أَطَعْتُمُونِي لَمْ تَخْرُجُوا. فَقَالُوا لَهُ: لِمَ ؟ فَقَالَ: لِأَنِّي أَخَافُ أَنْ تَتَفَرَّقُوا وَتَخْتَلِفُوا، وَمَعَ الرَّجُلِ شُجْعَانُكُمْ وَفُرْسَانُكُمْ مِثْلَ فُلَانٍ وَفُلَانٍ، ثُمَّ مَعَهُ عَبِيدُكُمْ وَمَوَالِيكُمْ، وَكَلِمَةُ هَؤُلَاءِ وَاحِدَةٌ، وَمَوَالِيكُمْ أَشُدُّ حَنَقًا عَلَيْكُمْ مِنْ عَدُوِّكُمْ، فَهُمْ مُقَاتِلُوكُمْ بِشَجَاعَةِ الْعَرَبِ وَعَدَاوَةِ الْعَجَمِ، وَإِنِ انْتَظَرْتُمُوهُ قَلِيلًا كُفِيتُمُوهُ بِقُدُومِ أَهْلِ الشَّامِ، ( أَوْ مَجِيءِ أَهْلِ الْبَصْرَةِ، فَتَكُونُوا قَدْ كُفِيتُمُوهُ ) بِغَيْرِكُمْ، وَلَمْ تَجْعَلُوا بَأْسَكُمْ بَيْنَكُمْ. فَقَالُوا: نَنْشُدُكَ اللَّهَ أَنْ تُخَالِفَنَا وَتُفْسِدَ عَلَيْنَا رَأَيْنَا، وَمَا أَجْمَعْنَا عَلَيْهِ ! فَقَالَ: إِنَّمَا أَنَا رَجُلٌ مِنْكُمْ، فَإِذَا شِئْتُمْ فَاخْرُجُوا.، ثُمَّ وَثَبُوا فَرَكِبَتْ كُلُّ قَبِيلَةٍ مَعَ أَمِيرِهَا فِي نَاحِيَةٍ مِنْ نَوَاحِي الْكُوفَةِ وَقَصَدُوا قَصْرَ الْإِمَارَةِ، وَبَعَثَ الْمُخْتَارُ عَمْرَو بْنَ تَوْبَةَ بَرِيدًا إِلَى إِبْرَاهِيمَ بْنِ الْأَشْتَرِ لِيَرْجِعَ إِلَيْهِ سَرِيعًا، وَبَعَثَ الْمُخْتَارُ إِلَى أُولَئِكَ يَقُولُ لَهُمْ: مَاذَا تَنْقِمُونَ ؟ فَإِنِّي أُجِيبُكُمْ إِلَى جَمِيعِ مَا تَطْلُبُونَ، وَإِنَّمَا يُرِيدُ أَنْ يُثَبِّطَهُمْ عَنْ مُنَاهَضَتِهِ حَتَّى يَقْدَمَ إِبْرَاهِيمُ بْنُ الْأَشْتَرِ وَقَالَ: إِنْ كُنْتُمْ لَا تُصَدِّقُونِي فِي أَمْرِ مُحَمَّدِ ابْنِ الْحَنَفِيَّةِ فَابْعَثُوا مِنْ جِهَتِكُمْ وَأَبْعَثُ مِنْ جِهَتِي مَنْ يَسْأَلُهُ عَنْ ذَلِكَ.، وَأَمَرَ أَصْحَابَهُ فَكَفُّوا أَيْدِيَهُمْ، وَقَدْ أَخَذَ عَلَيْهِمْ أَهْلُ الْكُوفَةِ بِأَفْوَاهِ السِّكَكِ، فَلَا يَصِلُ إِلَيْهِمْ شَيْءٌ إِلَّا الْقَلِيلُ. وَخَرَجَ عَبْدُ اللَّهِ بْنُ سَبِيعٍ فِي الْمَيْدَانِ، فَقَاتَلَهُ بَنُو شَاكِرٍ قِتَالًا شَدِيدًا، فَجَاءَهُ عُقْبَةُ بْنُ طَارِقٍ الْجُشَمِيُّ فَقَاتَلَ مَعَهُ سَاعَةً حَتَّى رَدَّهُمْ عَنْهُ، ثُمَّ أَقْبَلُ فَنَزَلَ عُقْبَةُ مَعَ شَمِرٍ وَمَعَهُ قَيْسُ عَيْلَانَ فِي جَبَّانَةِ سَلُولَ، وَنَزَلَ عَبْدُ اللَّهِ بْنُ سَبِيعٍ مَعَ أَهْلِ الْيَمَنِ فِي جَبَّانَةِ السَّبِيعِ. وَلَمَّا سَارَ رَسُولُ الْمُخْتَارِ وَصَلَ إِلَى ابْنِ الْأَشْتَرِ عَشِيَّةَ يَوْمِهِ، فَرَجَعَ ابْنُ الْأَشْتَرِ بَقِيَّةَ عَشِيَّتِهِ ( تِلْكَ، ثُمَّ نَزَلَ حِينَ ) أَمْسَى، [ فَتَعَشَّى أَصْحَابُهُ ] وَأَرَاحُوا دَوَابَّهُمْ قَلِيلًا، ثُمَّ سَارَ لَيْلَتَهُ كُلَّهَا وَمِنَ الْغَدِ، فَوَصَلَ الْعَصْرَ وَبَاتَ لَيْلَتَهُ فِي الْمَسْجِدِ وَمَعَهُ مِنْ أَصْحَابِهِ أَهْلُ الْقُوَّةَ. وَلَمَّا اجْتَمَعَ أَهْلُ الْيَمَنِ بِجَبَّانَةِ السَّبِيعِ حَضَرَتِ الصَّلَاةُ، فَكَرِهَ كُلُّ رَأْسٍ مِنْ أَهْلِ الْيَمَنِ أَنْ يَتَقَدَّمَهُ صَاحِبُهُ، فَقَالَ لَهُمْ عَبْدُ الرَّحْمَنِ بْنُ مِخْنَفٍ: هَذَا أَوَّلُ الِاخْتِلَافِ، قَدِّمُوا الرِّضَى فِيكُمْ سَيِّدَ الْقُرَّاءِ رَفَاعَةَ بْنَ شَدَّادٍ الْبَجَلِيَّ. فَفَعَلُوا، فَلَمْ يَزَلْ يُصَلِّي بِهِمْ حَتَّى كَانَتِ الْوَقْعَةُ. ثُمَّ إِنَّ الْمُخْتَارَ عَبَّأَ أَصْحَابَهُ فِي السُّوقِ، وَلَيْسَ فِيهِ بُنْيَانٌ، فَأَمَرَ ابْنَ الْأَشْتَرِ فَسَارَ إِلَى مُضَرَ وَعَلَيْهِمْ شَبَثُ بْنُ رِبْعِيٍّ، وَمُحَمَّدُ بْنُ عُمَيْرِ بْنِ عُطَارِدٍ، وَهُمْ بِالْكُنَاسَةِ، وَخَشِيَ أَنْ يُرْسِلَهُ إِلَى أَهْلِ الْيَمَنِ، فَلَا يُبَالِغُ فِي قِتَالِ قَوْمِهِ. وَسَارَ الْمُخْتَارُ نَحْوَ أَهْلِ الْيَمَنِ بِجَبَّانَةِ السَّبِيعِ، وَوَقَفَ عِنْدَ دَارِ عَمْرِو بْنِ سَعِيدٍ، وَسَرَّحَ بَيْنَ يَدَيْهِ أَحْمَرَ بْنَ شُمَيْطٍ الْبَجَلِيَّ، وَعَبْدَ اللَّهِ بْنَ كَامِلٍ الشَّاكِرِيَّ، وَأَمَرَ كُلًّا مِنْهُمَا بِلُزُومِ طَرِيقٍ ذَكَرَهُ لَهُ يَخْرُجُ إِلَى جَبَّانَةِ السَّبِيعِ، وَأَسَرَّ إِلَيْهِمَا أَنَّ شِبَامًا قَدْ أَرْسَلُوا إِلَيْهِ يُخْبِرُونَهُ أَنَّهُمْ يَأْتُونَ الْقَوْمَ مِنْ وَرَائِهِمْ، فَمَضَيَا كَمَا أَمَرَهُمَا. فَبَلَغَ أَهْلَ الْيَمَنِ مَسِيرُهُمَا، فَافْتَرَقُوا إِلَيْهِمَا، وَاقْتَتَلُوا أَشَدَّ قِتَالٍ رَآهُ النَّاسُ، ثُمَّ انْهَزَمَ أَصْحَابُ أَحْمَرَ بْنِ شُمَيْطٍ وَأَصْحَابُ ابْنِ كَامِلٍ، وَوَصَلُوا إِلَى الْمُخْتَارِ، فَقَالَ: مَا وَرَاءَكُمْ ؟ قَالُوا: هُزِمْنَا، وَقَدْ نَزَلَ أَحْمَرُ بْنُ شُمَيْطٍ وَمَعَهُ نَاسٌ مِنْ أَصْحَابِهِ. وَقَالَ أَصْحَابُ ابْنِ كَامِلٍ: مَا نَدْرِي مَا فَعَلَ ابْنُ كَامِلٍ. فَأَقْبَلَ بِهِمُ الْمُخْتَارُ نَحْوَ الْقَوْمِ حَتَّى بَلَغَ دَارَ أَبِي عَبْدِ اللَّهِ الْجَدَلِيِّ، فَوَقَفَ، ثُمَّ أَرْسَلَ عَبْدَ اللَّهِ بْنَ قُرَادٍ الْخَثْعَمِيَّ فِي أَرْبَعِمِائَةٍ إِلَى ابْنِ كَامِلٍ وَقَالَ لَهُ: إِنْ كَانَ قَدْ هَلَكَ فَأَنْتَ مَكَانَهُ وَقَاتِلِ الْقَوْمَ، وَإِنْ كَانَ حَيًّا فَاتْرُكْ عِنْدَهُ ثَلَاثَمِائَةٍ مِنْ أَصْحَابِكَ، وَامْضِ فِي مِائَةٍ حَتَّى تَأْتِيَ جَبَّانَةَ السَّبِيعِ، فَتَأْتِيَ أَهْلَهَا مِنْ نَاحِيَةِ حَمَّامِ قَطَنٍ. فَمَضَى فَوَجَدَ ابْنَ كَامِلٍ يُقَاتِلُهُمْ فِي جَمَاعَةٍ مِنْ أَصْحَابِهِ قَدْ صَبَرُوا مَعَهُ، فَتَرَكَ عِنْدَهُ ثَلَاثَمِائَةِ رَجُلٍ، وَسَارَ فِي مِائَةٍ حَتَّى أَتَى مَسْجِدَ عَبْدِ الْقَيْسِ، وَقَالَ لِأَصْحَابِهِ: إِنِّي أُحِبُّ أَنْ يَظْهَرَ الْمُخْتَارُ، وَأَكْرَهُ أَنْ تَهْلِكَ أَشْرَافُ عَشِيرَتِي الْيَوْمَ، وَوَاللَّهِ لَأَنْ أَمُوتَ أَحَبُّ إِلَيَّ مِنْ أَنْ يَهْلِكُوا عَلَى يَدَيَّ، وَلَكِنْ قِفُوا، فَقَدْ سَمِعْتُ أَنَّ شِبَامًا يَأْتُونَهُمْ مِنْ وَرَائِهِمْ، فَلَعَلَّهُمْ يَفْعَلُونَ ذَلِكَ وَنُعَافَى نَحْنُ مِنْهُ. فَأَجَابَهُ إِلَى ذَلِكَ، فَبَاتَ عِنْدَ مَسْجِدِ عَبْدِ الْقَيْسِ. وَبَعَثَ الْمُخْتَارُ مَالِكَ بْنَ عَمْرٍو النَّهْدِيَّ، وَكَانَ شُجَاعًا، وَعَبْدَ اللَّهِ بْنَ شَرِيكٍ النَّهْدِيَّ فِي أَرْبَعِمِائَةٍ إِلَى أَحْمَرَ بْنِ شُمَيْطٍ، فَانْتَهَوْا إِلَيْهِ وَقَدْ عَلَاهُ الْقَوْمُ وَكَثُرُوهُ، فَاشْتَدَّ قِتَالُهُمْ عِنْدَ ذَلِكَ. وَأَمَّا ابْنُ الْأَشْتَرِ، فَإِنَّهُ مَضَى إِلَى مُضَرَ فَلَقِيَ شَبَثَ بْنَ رِبْعِيٍّ وَمَنْ مَعَهُ، فَقَالَ لَهُمْ إِبْرَاهِيمُ: وَيْحَكُمُ انْصَرِفُوا، فَمَا أُحِبُّ أَنْ يُصَابَ مِنْ مُضَرَ عَلَى يَدَيَّ. فَأَبَوْا وَقَاتَلُوهُ، فَهَزَمَهُمْ، وَجُرِحَ حَسَّانُ بْنُ فَائِدٍ الْعَبْسِيُّ، فَحُمِلَ إِلَى أَهْلِهِ فَمَاتَ، فَكَانَ مَعَ شَبَثٍ، وَجَاءَتِ الْبِشَارَةُ إِلَى الْمُخْتَارِ بِهَزِيمَةِ مُضَرَ، فَأَرْسَلَ إِلَى أَحْمَرَ بْنِ شُمَيْطٍ وَابْنِ كَامِلٍ يُبَشِّرُهُمَا، فَاشْتَدَّ أَمْرُهُمَا. فَاجْتَمَعَ شِبَامٌ، وَقَدْ رَأَّسُوا عَلَيْهِمْ أَبَا الْقَلُوصِ، لِيَأْتُوا أَهْلَ الْيَمَنِ مِنْ وَرَائِهِمْ، فَقَالَ بَعْضُهُمْ لِبَعْضٍ: لَوْ جَعَلْتُمْ جِدَّكُمْ عَلَى مُضَرَ وَرَبِيعَةَ لَكَانَ أَصْوَبَ، وَأَبُو الْقَلُوصِ سَاكِتٌ، فَقَالُوا: مَا تَقُولُ ؟ فَقَالَ: قَالَ اللَّهُ - تَعَالَى -: قَاتِلُوا الَّذِينَ يَلُونَكُمْ مِنَ الْكُفَّارِ. فَسَارُوا مَعَهُ نَحْوَ أَهْلِ الْيَمَنِ، فَلَمَّا خَرَجُوا إِلَى جَبَّانَةِ السَّبِيعِ لَقِيَهُمْ عَلَى فَمِ السِّكَّةِ الْأَعْسَرُ الشَّاكِرِيُّ، فَقَتَلُوهُ وَنَادُوا فِي الْجَبَّانَةِ، وَقَدْ دَخَلُوهَا: يَا لِثَارَاتِ الْحُسَيْنِ ! فَسَمِعَهَا يَزِيدُ بْنُ عُمَيْرِ بْنِ ذِي مُرَّانَ الْهَمْدَانِيُّ فَقَالَ: يَا لِثَارَاتِ عُثْمَانَ ! فَقَالَ لَهُمْ رِفَاعَةُ بْنُ شَدَّادٍ: مَا لَنَا وَلِعُثْمَانَ ! لَا أُقَاتِلُ مَعَ قَوْمٍ يَبْغُونَ دَمَ عُثْمَانَ. فَقَالَ لَهُ نَاسٌ مِنْ قَوْمِهِ: جِئْتَ بِنَا وَأَطَعْنَاكَ، حَتَّى إِذَا رَأَيْنَا قَوْمَنَا تَأْخُذُهُمُ السُّيُوفُ قُلْتَ: انْصَرِفُوا وَدَعُوهُمْ ! فَعَطَفَ عَلَيْهِمْ وَهُوَ يَقُولُ، شِعْرٌ: أَنَا ابْنُ شَدَّادٍ عَلَى دِينِ عَلِي لَسْتُ لِعُثْمَانَ بْنِ أَرْوَى بِوَلِي لَأَصْلِيَنَّ الْيَوْمَ فِيمَنْ يَصْطَلِي بِحَرِّ نَارِ الْحَرْبِ غَيْرُ مُؤْتَلِ فَقَاتَلَ حَتَّى قُتِلَ. وَكَانَ رِفَاعَةُ مَعَ الْمُخْتَارِ، فَلَمَّا رَأَى كَذِبَهُ أَرَادَ قَتْلَهُ غِيلَةً، قَالَ: فَمَنَعَنِي قَوْلُ النَّبِيِّ ﷺ: مَنِ ائْتَمَنَهُ رَجُلٌ عَلَى دَمِهِ فَقَتَلَهُ، فَأَنَا مِنْهُ بَرِيءٌ. فَلَمَّا كَانَ هَذَا الْيَوْمُ قَاتَلَ مَعَ أَهْلِ الْكُوفَةِ، فَلَمَّا سَمِعَ يَزِيدَ بْنَ عُمَيْرٍ يَقُولُ: يَا لِثَارَاتِ عُثْمَانَ - عَادَ عَنْهُمْ، فَقَاتَلَ مَعَ الْمُخْتَارِ حَتَّى قُتِلَ، وَقُتِلَ يَزِيدُ بْنُ عُمَيْرِ بْنِ ذِي مُرَّانَ، وَالنُّعْمَانُ بْنُ صَهْبَانَ الْجَرْمِيُّ، وَكَانَ نَاسِكًا، وَقُتِلَ الْفُرَاتُ بْنُ زَحْرِ بْنِ قَيْسٍ، وَجُرِحَ أَبُوهُ زَحْرٌ، وَقُتِلَ عَبْدُ اللَّهِ بْنُ سَعِيدِ بْنِ قَيْسٍ، وَقُتِلَ عُمَرُ بْنُ مِخْنَفٍ، وَقَاتَلَ عَبْدُ الرَّحْمَنِ بْنُ مِخْنَفٍ حَتَّى جُرِحَ، وَحَمَلَتْهُ الرِّجَالُ عَلَى أَيْدِيهِمْ وَمَا يَشْعُرُ، وَقَاتَلَ حَوْلَهُ رِجَالٌ مِنَ الْأَزْدِ، وَانْهَزَمَ أَهْلُ الْيَمَنِ هَزِيمَةً قَبِيحَةً، وَأَخَذَ مِنْ دُورِ الْوَادِعِيِّينَ خَمْسَمِائَةِ أَسِيرٍ، فَأَتَى بِهِمُ الْمُخْتَارَ مُكَتَّفِينَ، فَأَمَرَ الْمُخْتَارُ بِإِحْضَارِهِمْ وَعَرْضِهِمْ عَلَيْهِ، وَقَالَ: انْظُرُوا مَنْ شَهِدَ مِنْهُمْ قَتْلَ الْحُسَيْنِ فَأَعْلِمُونِي. فَقَتَلَ كُلَّ مَنْ شَهِدَ قَتْلَ الْحُسَيْنِ، فَقَتَلَ مِنْهُمْ مِائَتَيْنِ وَثَمَانِيَةً وَأَرْبَعِينَ قَتِيلًا، وَأَخَذَ أَصْحَابُهُ يَقْتُلُونَ كُلَّ مَنْ كَانَ يُؤْذِيهِمْ. فَلَمَّا سَمِعَ الْمُخْتَارُ بِذَلِكَ أَمَرَ بِإِطْلَاقِ كُلِّ مَنْ بَقِيَ مِنَ الْأُسَارَى، وَأَخَذَ عَلَيْهِمُ الْمَوَاثِيقَ أَنْ لَا يُجَامِعُوا عَلَيْهِ عَدُوًّا، وَلَا يَبْغُوهُ وَأَصْحَابَهُ غَائِلَةً، وَنَادَى مُنَادِي الْمُخْتَارِ: مَنْ أَغْلَقَ بَابَهُ فَهُوَ آمِنٌ، إِلَّا مَنْ شَرِكَ فِي دِمَاءِ آلِ مُحَمَّدٍ ﷺ. وَكَانَ عَمْرُو بْنُ الْحَجَّاجِ الزُّبَيْدِيُّ مِمَّنْ شَهِدَ قَتْلَ الْحُسَيْنِ، فَرَكِبَ رَاحِلَتَهُ وَأَخَذَ طَرِيقَ وَاقِصَةَ، فَلَمْ يُرَ لَهُ خَبَرٌ حَتَّى السَّاعَةِ، وَقِيلَ: أَدْرَكَهُ أَصْحَابُ الْمُخْتَارِ وَقَدْ سَقَطَ مِنْ شِدَّةِ الْعَطَشِ، فَذَبَحُوهُ وَأَخَذُوا رَأْسَهُ. وَلَمَّا قُتِلَ فُرَاتُ بْنُ زَحْرِ بْنِ قَيْسٍ أَرْسَلَتْ عَائِشَةُ بِنْتُ خَلِيفَةَ بْنِ عَبْدِ اللَّهِ الْجُعْفِيَّةُ، وَكَانَتِ امْرَأَةَ الْحُسَيْنِ، إِلَى الْمُخْتَارِ تَسْأَلُهُ أَنْ يَأْذَنَ لَهَا فِي دَفْنِهِ، فَفَعَلَ، فَدَفَنَتْهُ.
✧ The killing by al-Mukhtār of the murderers of al-Ḥusayn ﷺ Then al-Mukhtār began to track down the murderers of al-Ḥusayn, both noble and lowly, and put them to death. The reason for that was that ʿUbayd Allāh b. Ziyād had been dispatched by Marwān b. al-Ḥakam from Damascus to enter al-Kūfah, and if he gained control of it he was to make it lawful [for his troops] for three days, and he assigned to him whatever lands he conquered. So Ibn Ziyād set out heading for al-Kūfah and met the army of the Penitents at ʿAyn al-Wardah — as we have mentioned — then he marched until he reached al-Jazīrah, where he found Qays ʿAylān, who were among the supporters of Ibn al-Zubayr. Marwān had killed many of them on the day of Marj Rāhiṭ, and they were united against him and against his son ʿAbd al-Malik after him. So he was delayed for a year, besieging Qays ʿAylān in al-Jazīrah. Then Marwān died and his son ʿAbd al-Malik b. Marwān succeeded him, and he confirmed Ibn Ziyād in what his father had appointed him to, and ordered him to proceed vigorously in his task. When he could not gain anything against Zufar and those Qays who were with him, he turned to al-Mawṣil. ʿAbd al-Raḥmān b. Saʿīd, al-Mukhtār's governor, wrote to al-Mukhtār informing him of Ibn Ziyād's entry into the land of al-Mawṣil and that he had withdrawn from al-Mawṣil to Takrīt. So al-Mukhtār summoned Yazīd b. Anas al-Asadī and ordered him to march to al-Mawṣil and encamp at the nearest part of its territory until he sent him reinforcements. Yazīd said to him: "Let me choose three thousand cavalry, and leave me to the matter you are sending me for. If I need [help], I shall write to you asking for reinforcements." Al-Mukhtār agreed, so he chose three thousand and set out from al-Kūfah. Al-Mukhtār and the people went out with him to see him off. When he bade him farewell, he said to him: "When you meet your enemy, do not give them time. When opportunity comes, do not delay it. Let me have news of you every day, and if you need reinforcements, write to me. Even so, I shall send you reinforcements even if you do not ask for them, for that is a greater support for you and a greater terror for your enemy." The people prayed for his safety, and they prayed for him. He said to them: "Ask God to grant me martyrdom, for by God, if victory escapes me, martyrdom will not." Al-Mukhtār wrote to ʿAbd al-Raḥmān b. Saʿīd: "Leave the way open between Yazīd and the lands." So Yazīd marched to al-Madāʾin, then to the land of Jūkhā and al-Rādhānāt, to the land of al-Mawṣil, and encamped at Bātilā. When news of their departure from al-Kūfah reached ʿUbayd Allāh b. Ziyād, he dispatched two squadrons ahead of him: one with Rabīʿah b. Mukhāriq, three thousand strong, and the other with ʿAbd Allāh b. Ḥamlah, three thousand strong, and he said: "Whichever of you arrives first is the commander, and if you arrive together, the commander over the people is the older of you two." Rabīʿah b. Mukhāriq hastened ahead and reached Yazīd b. Anas, and they met at the edge of the land of al-Mawṣil on the side toward al-Kūfah. They stood facing each other there, while Yazīd b. Anas was sick and gravely ill, yet he continued to urge his people to fight and went around the quarters, carried despite his weakness, riding on a donkey, saying to his people: "O troops of God, be patient and you will be rewarded; fight your enemy and you will prevail." Then he dismounted and his bed was placed for him between the two lines, and he said to his people: "Fight for your commander if you will, or flee from him." And he said to the people: "If I perish, the commander over the people is ʿAbd Allāh b. Ḍamrah al-ʿUdhrī, head of the right wing; if he perishes, then Suʿr b. Abī Suʿr, head of the left wing." Warqāʾ b. ʿĀzib al-Asadī was over the cavalry, and he and those three were the commanders of the quarters. That was on the day of ʿArafah in the year sixty-six, at the first light of dawn. They fought the Syrians a fierce battle, and the two right wings and the two left wings wavered. Then Warqāʾ charged with the cavalry and routed them, and the Syrians fled. Their commander Rabīʿah b. Mukhāriq was killed, and al-Mukhtār's army seized what was in their camp. Their fugitives returned and met the other commander, ʿAbd Allāh b. Ḥamlah, who asked: "What is your news?" They told him, so he turned back with them and marched them toward Yazīd b. Anas, reaching them at nightfall. The people spent the night separated from each other. When morning came, they stood facing each other in their battle lines, and that was the Day of Sacrifice in the year sixty-six. They fought a fierce battle, and al-Mukhtār's army again defeated the Syrians, killed their commander ʿAbd Allāh b. Ḥamlah, seized what was in their camp, and took three hundred prisoners. They brought them to Yazīd b. Anas while he was at his last breath, and he ordered their necks to be struck. Yazīd b. Anas died that same day, and his successor Warqāʾ b. ʿĀmir prayed over him and buried him. His companions became dismayed and began to slip away, returning to al-Kūfah. Warqāʾ said to them: "O people, what do you think? It has reached me that Ibn Ziyād has advanced with eighty thousand men from Syria, and I do not think you have the strength to face them. Our commander has died, and a group of our army, our companions, has scattered from us. If we were to turn back to our lands, showing that we are only departing out of grief for our commander, that would be better for us than meeting them and being defeated, returning as vanquished men." The commanders agreed on that, so they returned to al-Kūfah. When their news reached the people of al-Kūfah — that they had turned back — and they learned that Yazīd b. Anas had died, the people of al-Kūfah spread rumors against al-Mukhtār, saying: "Yazīd b. Anas was killed in the battle and his army was defeated. Soon Ibn Ziyād will come upon you and exterminate you and drain your greenness." The revolt against al-Mukhtār b. Abī ʿUbayd al-Thaqafī Then they conspired to rise against al-Mukhtār and said: "He is a liar." They agreed to wage war against him, fight him, and expel him from among them. They said: "He is a liar who has put our clients ahead of our nobles, and he claims that Muḥammad ibn al-Ḥanafiyyah ordered him to seek revenge for al-Ḥusayn, but he never ordered him to do anything; he is only forging lies against him." They waited to rise against him until Ibrāhīm b. al-Ashtar had left al-Kūfah, for al-Mukhtār had assigned him to go out with seven thousand to meet Ibn Ziyād. When Ibrāhīm b. al-Ashtar departed, the nobles of al-Kūfah gathered at the house of Shabath b. Ribʿī and said: "By God, al-Mukhtār has taken command over us without our consent. He has brought our clients close, mounted them on beasts, and given them our share of the revenues." Shabath was their elder, a man of both the Jāhiliyyah and Islam. Shabath said to them: "Let me go and meet him." So he went to him and did not leave out anything they objected to without mentioning it to him. Each point he raised, al-Mukhtār said: "I will satisfy them on this point and give them everything they wish." He mentioned the clients and their sharing in the revenues, and al-Mukhtār said to him: "If I leave your clients alone and give your revenues to you, will you fight with me against the Umayyads and Ibn al-Zubayr, and give me the covenant of God and His pledge, and such oaths as I can rely on?" Shabath said: "Let me go out to my companions and mention that to them." He went out to them, but did not return to him. Their opinion settled on fighting him. So Shabath b. Ribʿī, Muḥammad b. al-Ashʿath, ʿAbd al-Raḥmān b. Saʿīd b. Qays, and Shimr gathered and went in to Kaʿb b. Abī Kaʿb al-Khathʿamī and spoke to him about that. He agreed with them. Then they left him and went in to ʿAbd al-Raḥmān b. Mikhnaf al-Azdī and called him to that. He said to them: "If you obey me, you will not go out." They said: "Why?" He said: "Because I fear you will scatter and disagree. With the man are your brave men and horsemen, such as so-and-so and so-and-so. Moreover, with him are your slaves and your clients, and the word of those people is one. Your clients are more angry at you than your enemy, and they will fight you with the courage of the Arabs and the hatred of the non-Arabs. If you wait a little, you will be spared from him by the arrival of the Syrians or the coming of the people of al-Baṣrah. Then you will have been spared by others and will not have turned your strength against each other." They said: "We adjure you by God not to oppose us and spoil our plan and what we have agreed upon!" He said: "I am only a man among you; if you wish, go out." Then they leapt up, and each tribe rode with its commander to a district of al-Kūfah and headed for the governor's palace. Al-Mukhtār sent ʿAmr b. Tawbah as a courier to Ibrāhīm b. al-Ashtar to return to him quickly, and he sent to those people saying: "What do you resent? I will agree to all that you demand." He only wanted to delay them from attacking him until Ibrāhīm b. al-Ashtar arrived. He said: "If you do not believe me concerning the matter of Muḥammad ibn al-Ḥanafiyyah, then send someone from your side, and I will send someone from mine, to ask him about it." He ordered his companions to hold back their hands. The people of al-Kūfah had seized the entrances of the streets, so nothing reached them except a little. ʿAbd Allāh b. Sabīʿ went out into the open space and the Banū Shākir fought him fiercely. ʿUqbah b. Ṭāriq al-Jushamī came to him and fought alongside him for a while until he drove them back from him. Then he came and encamped with Shimr, and with him were Qays ʿAylān in the cemetery of Salūl. ʿAbd Allāh b. Sabīʿ encamped with the people of Yemen in the cemetery of al-Sabīʿ. When al-Mukhtār's messenger reached Ibn al-Ashtar that evening, Ibn al-Ashtar returned the rest of that evening, then dismounted when night fell. His companions supped and rested their mounts a little, then he marched all that night and the next day, arriving at the time of the afternoon prayer. He spent that night in the mosque, and with him were the strong men of his companions. When the people of Yemen gathered at the cemetery of al-Sabīʿ and the time for prayer came, each head of the Yemenis disliked that his companion should go before him. ʿAbd al-Raḥmān b. Mikhnaf said to them: "This is the first sign of disagreement. Put forward the one among you who is acceptable, the master of the reciters, Rifāʿah b. Shaddād al-Bajalī." They did so, and he led them in prayer until the battle took place. Then al-Mukhtār drew up his companions in the market, where there were no buildings. He ordered Ibn al-Ashtar to march against Muḍar, who were led by Shabath b. Ribʿī and Muḥammad b. ʿUmayr b. ʿUṭārid, and they were at al-Kunāsah. He feared that if he sent him against the people of Yemen, he would not fight his own people earnestly. Al-Mukhtār himself marched toward the people of Yemen at the cemetery of al-Sabīʿ and halted at the house of ʿAmr b. Saʿīd. He sent ahead of him Aḥmar b. Shumayṭ al-Bajalī and ʿAbd Allāh b. Kāmil al-Shākirī, and he ordered each of them to keep to a road that he described for him, leading out to the cemetery of al-Sabīʿ. He secretly told them that Shibām had sent word to him informing him that they would come upon the people from behind. So they went as he had ordered them. When the people of Yemen learned of their march, they divided to meet the two of them, and they fought the fiercest battle the people had ever seen. Then the companions of Aḥmar b. Shumayṭ and the companions of Ibn Kāmil were defeated and came to al-Mukhtār. He said: "What is behind you?" They said: "We have been defeated, and Aḥmar b. Shumayṭ has dismounted with some of his companions." The companions of Ibn Kāmil said: "We do not know what Ibn Kāmil has done." Al-Mukhtār advanced with them toward the people until he reached the house of Abū ʿAbd Allāh al-Jadalī and halted. Then he sent ʿAbd Allāh b. Qurād al-Khathʿamī with four hundred men to Ibn Kāmil and said to him: "If he has perished, then take his place and fight the people. If he is alive, leave three hundred of your companions with him and go on with one hundred until you reach the cemetery of al-Sabīʿ, and come upon its people from the direction of the bath of Qaṭan." He went and found Ibn Kāmil fighting them with a group of his companions who had stood firm with him. He left three hundred men with him and marched with one hundred until he came to the mosque of ʿAbd al-Qays. He said to his companions: "I would like al-Mukhtār to prevail, but I hate that the nobles of my tribe should perish today. By God, for me to die is dearer to me than that they should perish at my hands. But halt, for I have heard that Shibām are coming upon them from behind. Perhaps they will do so, and we will be spared from it." So he halted at the mosque of ʿAbd al-Qays. Al-Mukhtār sent Mālik b. ʿAmr al-Nahdī, who was a brave man, and ʿAbd Allāh b. Sharīk al-Nahdī with four hundred men to Aḥmar b. Shumayṭ. They reached him while the people had surrounded him and outnumbered him, and the fighting intensified at that point. As for Ibn al-Ashtar, he went against Muḍar and met Shabath b. Ribʿī and those with him. Ibrāhīm said to them: "Woe to you, turn back, for I do not like any of Muḍar to be struck down at my hands." They refused and fought him, and he defeated them. Ḥassān b. Fāʾid al-ʿAbsī was wounded and carried to his family, where he died. He had been with Shabath. The news of the defeat of Muḍar reached al-Mukhtār, and he sent word to Aḥmar b. Shumayṭ and Ibn Kāmil, giving them the good news, and their resolve strengthened. Shibām gathered, having made Abū al-Qalūṣ their leader, to come upon the people of Yemen from behind. Some of them said to one another: "If you directed your effort against Muḍar and Rabīʿah, that would be more fitting." Abū al-Qalūṣ remained silent. They said: "What do you say?" He said: "God, exalted is He, has said: 'Fight those of the disbelievers who are near you.'" So they marched with him toward the people of Yemen. When they came out to the cemetery of al-Sabīʿ, al-Aʿsar al-Shākirī met them at the mouth of the street, and they killed him. They called out in the cemetery, having entered it: "Revenge for al-Ḥusayn!" Yazīd b. ʿUmayr b. Dhī Murrān al-Hamdānī heard it and said: "Revenge for ʿUthmān!" Rifāʿah b. Shaddād said to them: "What have we to do with ʿUthmān? I will not fight with a people who seek the blood of ʿUthmān." Some of his people said to him: "You brought us and we obeyed you, until when we saw our people being struck by swords, you said: 'Turn back and leave them!'" So he turned on them, saying in verse: I am the son of Shaddād, upon the religion of ʿAlī; I am no friend of ʿUthmān b. Arwā. Today I shall surely burn among those who burn in the heat of war's fire, without holding back. He fought until he was killed. Rifāʿah had been with al-Mukhtār, but when he saw his falsehood, he wanted to kill him by treachery. He said: "The saying of the Prophet ﷺ prevented me: 'Whoever a man entrusts with his blood and he kills him, I am innocent of him.'" On that day, he fought alongside the people of Kufa. But when he heard Yazīd b. ʿUmayr saying, “Vengeance for ʿUthmān!” he turned away from them and fought alongside al-Mukhtār until he was killed. Yazīd b. ʿUmayr b. Dhī Murrān was killed, as was al-Nuʿmān b. Ṣahbān al-Jarmī, who was a devout worshipper. Al-Furāt b. Zaḥr b. Qays was killed, and his father Zaḥr was wounded. ʿAbd Allāh b. Saʿīd b. Qays was killed, and ʿUmar b. Mikhnaf was killed. ʿAbd al-Raḥmān b. Mikhnaf fought until he was wounded, and the men carried him on their hands while he was unaware. Men from the Azd fought around him. The people of Yemen fled in an ugly rout. He took five hundred prisoners from the houses of the Wādiʿīs and brought them to al-Mukhtār bound. Al-Mukhtār ordered them to be brought before him and presented. He said, “Look for those among them who witnessed the killing of al-Ḥusayn and inform me.” He killed everyone who had witnessed the killing of al-Ḥusayn, killing two hundred and forty-eight of them. His companions went on killing everyone who had done them harm. When al-Mukhtār heard of that, he ordered the release of all the remaining prisoners and took from them covenants that they would not join an enemy against him, nor seek to do harm to him or his companions. A herald of al-Mukhtār proclaimed: “Whoever closes his door is safe, except for those who shared in shedding the blood of the family of Muḥammad ﷺ.” ʿAmr b. al-Ḥajjāj al-Zubaydī was among those who had witnessed the killing of al-Ḥusayn. He mounted his riding camel and took the road of Wāqiṣa, and no news of him has been seen to this hour. It is said: the companions of al-Mukhtār caught up with him after he had fallen from severe thirst, and they slaughtered him and took his head. When al-Furāt b. Zaḥr b. Qays was killed, ʿĀʾisha bt. Khalīfa b. ʿAbd Allāh al-Juʿfiyya—who was the wife of al-Ḥusayn—sent to al-Mukhtār asking him to permit her to bury him. He did so, and she buried him.
Tarikh (al-Tabari) 2264No grade recorded
مَقْتَلِ شَمِرِ بْنِ ذِي الْجَوْشَنِ أَمِيرِ السَّرِيَّةِ الَّتِي قَتَلَتْ حُسَيْنًا وَهَرَبَ أَشْرَافُ الْكُوفَةِ إِلَى الْبَصْرَةِ إِلَى مُصْعَبِ بْنِ الزُّبَيْرِ وَكَانَ مِمَّنْ هَرَبَ لِقَصْدِهِ شَمِرُ بْنُ ذِي الْجَوْشَنِ - قَبَّحَهُ اللَّهُ - فَبَعَثَ الْمُخْتَارُ فِي أَثَرِهِ غُلَامًا لَهُ يُقَالُ لَهُ: زَرْبِيٌّ. فَلَمَّا دَنَا مِنْهُ قَالَ شَمِرٌ لِأَصْحَابِهِ: تَقَدَّمُوا وَذَرُونِي وَرَاءَكُمْ بِصِفَةِ أَنَّكُمْ قَدْ هَرَبْتُمْ وَتَرَكْتُمُونِي حَتَّى يَطْمَعَ فِيَّ هَذَا الْعِلْجُ. فَسَاقُوا وَتَأَخَّرَ شَمِرٌ فَأَدْرَكَهُ زَرْبِيٌّ فَعَطْفَ عَلَيْهِ شَمِرٌ، فَدَقَّ ظَهْرَهُ فَقَتَلَهُ، وَسَارَ شَمِرٌ وَتَرْكَهُ، وَكَتَبَ كِتَابًا إِلَى مُصْعَبِ بْنِ الزُّبَيْرِ وَهُوَ بِالْبَصْرَةِ يُنْذِرُهُ بِقُدُومِهِ عَلَيْهِ، وَوِفَادَتِهِ إِلَيْهِ، وَكَانَ كُلُّ مَنْ فَرَّ مِنْ هَذِهِ الْوَقْعَةِ يَهْرُبُ إِلَى مُصْعَبٍ بِالْبَصْرَةِ، وَبَعَثَ شَمِرٌ الْكِتَابَ مَعَ عِلْجٍ مِنْ عُلُوجِ قَرْيَةٍ قَدْ نَزَلَ عِنْدَهَا يُقَالُ لَهَا الْكَلْتَانِيَّةُ عِنْدَ نَهْرٍ إِلَى جَانِبِ تَلٍّ هُنَاكَ، فَذَهَبَ ذَلِكَ الْعِلْجُ فَلَقِيَهُ عِلْجٌ آخَرُ فَقَالَ لَهُ: إِلَى أَيْنَ تَذْهَبُ ؟ قَالَ: إِلَى مُصْعَبٍ. قَالَ مِمَّنْ ؟ قَالَ مِنْ شَمِرٍ. فَقَالَ: اذْهَبْ مَعِي إِلَى سَيِّدِي. وَإِذَا سَيِّدُهُ أَبُو عَمْرَةَ أَمِيرُ حَرَسِ الْمُخْتَارِ، وَهُوَ قَدْ رَكِبَ فِي طَلَبِ شَمِرٍ، فَدَلَّهُ الْعِلْجُ عَلَى مَكَانِهِ فَقَصَدَهُ أَبُو عَمْرَةَ، وَقَدْ أَشَارَ أَصْحَابُ شَمِرٍ عَلَيْهِ أَنْ يَتَحَوَّلَ مِنْ مَكَانِهِ ذَلِكَ فَقَالَ لَهُمْ: هَذَا كُلُّهُ فَرَقٌ مِنَ الْكَذَّابِ، وَاللَّهِ لَا أَرْتَحِلُ مِنْ هَاهُنَا إِلَى ثَلَاثَةِ أَيَّامٍ حَتَّى أَمْلَأَ قُلُوبَهُمْ رُعْبًا، فَلَمَّا كَانَ اللَّيْلُ كَابَسَهُمْ أَبُو عَمْرَةَ فِي الْخَيْلِ فَأَعْجَلَهُمْ أَنْ يَرْكَبُوا أَوْ يَلْبَسُوا أَسْلِحَتَهُمْ، وَثَارَ إِلَيْهِمْ شَمِرُ بْنُ ذِي الْجَوْشَنِ فَطَاعَنَهُمْ بِرُمْحِهِ وَهُوَ عُرْيَانُ، ثُمَّ دَخَلَ خَيْمَتَهُ فَاسْتَخْرَجَ مِنْهَا سَيْفًا وَهُوَ يَقُولُ: نَبَّهْتُمُ لَيْثَ عَرِينٍ بَاسِلَا جَهْمًا مُحَيَّاهُ يَدُقُّ الْكَاهِلَا لَمْ يُرَ يَوْمًا عَنْ عَدُوٍّ نَاكِلَا إِلَّا كَذَا مُقَاتِلًا أَوْ قَاتِلَا يُبْرِحْهُمُ ضَرْبًا وَيُرْوِي الْعَامِلَا ثُمَّ مَا زَالَ يُنَاضِلُ عَنْ نَفْسِهِ حَتَّى قُتِلَ، فَلَمَّا سَمِعَ أَصْحَابُهُ، وَهُمْ مُنْهَزِمُونَ صَوْتَ التَّكْبِيرِ وَقَوْلَ أَصْحَابِ الْمُخْتَارِ: اللَّهُ أَكْبَرُ قُتِلَ الْخَبِيثُ. عَرَفُوا أَنَّهُ قَدْ قُتِلَ، قَبَّحَهُ اللَّهُ. قَالَ أَبُو مِخْنَفٍ، عَنْ يُونُسَ بْنِ أَبِي إِسْحَاقَ قَالَ: وَلَمَّا خَرَجَ الْمُخْتَارُ مِنْ جَبَّانَةِ السَّبِيعِ، وَأَقْبَلَ إِلَى الْقَصْرِ - يَعْنِي مُنْصَرَفَهُ مِنَ الْقِتَالِ - نَادَاهُ سُرَاقَةُ بْنُ مِرْدَاسٍ بِأَعْلَى صَوْتِهِ، وَكَانَ فِي الْأَسْرَى: امْنُنْ عَلَيَّ الْيَوْمَ يَا خَيْرَ مَعَدْ وَخَيْرَ مَنْ حَلَّ بِشِحْرٍ وَالْجَنَدْ وَخَيْرَ مَنْ لَبَّى وَصَامَ وَسَجَدْ قَالَ: فَبَعَثَهُ إِلَى السِّجْنِ، فَاعْتَقَلَهُ لَيْلَةً، ثُمَّ أَطْلَقُهُ مِنَ الْغَدِ، فَأَقْبَلَ إِلَى الْمُخْتَارِ، وَهُوَ يَقُولُ: أَلَا أَخْبِرْ أَبَا إِسْحَاقَ أَنَّا نَزَوْنَا نَزْوَةً كَانَتْ عَلَيْنَا خَرَجْنَا لَا نَرَى الضُّعَفَاءَ شَيْئًا وَكَانَ خُرُوجُنَا بَطَرًا وَحَيْنًا نَرَاهُمْ فِي مَصَافِهِمُ قَلِيلًا وَهُمْ مِثْلُ الدَّبَا حِينَ الْتَقَيْنَا بَرَزْنَا إِذْ رَأَيْنَاهُمْ فَلَمَّا رَأَيْنَا الْقَوْمَ قَدْ بَرَزُوا إِلَيْنَا رَأَيْنَا مِنْهُمُ ضَرْبًا وَطَحْنًا وَطَعْنًا صَائِبًا حَتَّى انْثَنَيْنَا نُصِرْتَ عَلَى عَدُوِّكَ كُلَّ يَوْمٍ بِكُلِّ كَتِيبَةٍ تَنْعَى حُسَيْنَا كَنَصْرِ مُحَمَّدٍ فِي يَوْمِ بَدْرٍ وَيَوْمَ الشِّعْبِ إِذْ لَاقَى حُنَيْنَا فَأَسْجِحْ إِذْ مَلَكْتَ فَلَوْ مَلَكْنَا لَجُرْنَا فِي الْحُكُومَةِ وَاعْتَدَيْنَا تَقَبَّلْ تَوْبَةً مِنِّي فَإِنِّي سَأَشْكُرُ إِذْ جَعَلْتَ النَّقْدَ دَيْنَا وَجَعَلَ سُرَاقَةُ بْنُ مِرْدَاسٍ يَحْلِفُ أَنَّهُ رَأَى الْمَلَائِكَةَ تَقَاتِلُ عَلَى الْخُيُولِ الْبُلْقِ بَيْنَ السَّمَاءِ وَالْأَرْضِ، وَأَنَّهُ لَمْ يَأْسِرْهُ إِلَّا وَاحِدٌ مِنْ أُولَئِكَ الْمَلَائِكَةِ، فَأَمَرَهُ الْمُخْتَارُ أَنْ يَصْعَدَ الْمِنْبَرَ فَيُخْبِرُ النَّاسَ بِذَلِكَ. فَصَعِدَ الْمِنْبَرَ فَأَخْبَرَ النَّاسَ بِذَلِكَ، فَلَمَّا نَزَلَ خَلَا بِهِ الْمُخْتَارُ، فَقَالَ لَهُ: إِنِّي قَدْ عَرَفْتُ أَنَّكَ لَمْ تَرَ الْمَلَائِكَةَ، وَإِنَّمَا أَرَدْتَ بِقَوْلِكَ هَذَا أَنِّي لَا أَقْتُلُكَ، وَلَسْتُ أَقْتُلُكَ فَاذْهَبْ حَيْثُ شِئْتَ لَا تُفْسِدْ عَلَيَّ أَصْحَابِي. فَذَهَبَ سُرَاقَةُ إِلَى الْبَصْرَةِ إِلَى مُصْعَبِ بْنِ الزُّبَيْرِ وَجَعَلَ يَقُولُ: أَلَا أَبْلِغْ أَبَا إِسْحَاقَ أَنِّي رَأَيْتُ الْبُلْقَ دُهْمًا مُصْمِتَاتِ كَفَرْتُ بِوَحْيِكُمْ وَجَعَلْتُ نَذْرًا عَلَيَّ قِتَالَكُمْ حَتَّى الْمَمَاتِ رَأَتْ عَيْنَايَ مَا لَمْ تُبْصِرَاهُ كِلَانَا عَالِمٌ بِالتُّرَّهَاتِ إِذَا قَالُوا أَقُولُ لَهُمْ كَذَبْتُمْ وَإِنْ خَرَجُوا لَبِسْتُ لَهُمْ أَدَاتِي خطبة المختار بن أبي عبيد الثقفي في التحريض على تتبع من قتل الحسين من أهل الكوفة المقيمين بها قَالُوا: ثُمَّ خَطَبَ الْمُخْتَارُ أَصْحَابَهُ فَحَرَّضَهُمْ فِي خُطْبَتِهِ تِلْكَ عَلَى تَتَبُّعِ مَنْ قَتَلَ الْحُسَيْنِ مِنْ أَهْلِ الْكُوفَةِ الْمُقِيمِينَ بِهَا، فَقَالَ: مَا دِينُنَا تَرْكُ قَوْمٍ قَتَلُوا حُسَيْنًا يَمْشُونَ فِي الدُّنْيَا أَحْيَاءً آمِنِينَ، بِئْسَ نَاصِرُ آلِ مُحَمَّدٍ، إِنِّي إِذًا كَذَّابٌ كَمَا سَمَّيْتُمُونِي أَنْتُمْ، فَإِنِّي بِاللَّهِ أَسْتَعِينُ عَلَيْهِمْ، فَالْحَمْدُ لِلَّهِ الَّذِي جَعَلَنِي سَيْفًا أَضْرِبُهُمْ، وَرُمْحًا أَطْعَنُهُمْ، وَطَالِبَ وَتْرِهِمْ، وَالْقَائِمَ بِحَقِّهِمْ، وَإِنَّهُ كَانَ حَقًّا عَلَى اللَّهِ أَنْ يَقْتُلَ مَنْ قَتَلَهُمْ، وَأَنْ يُذِلَّ مَنْ جَهِلَ حَقَّهُمْ، فَسَمُّوهُمْ ثُمَّ اتْبَعُوهُمْ حَتَّى تَقْتُلُوهُمْ، فَإِنَّهُ لَا يَسُوغُ لِيَ الطَّعَامُ وَالشَّرَابُ حَتَّى أُطَهِّرَ الْأَرْضَ مِنْهُمْ، وَأَنْفِي مَنْ فِي الْمِصْرِ مِنْهُمْ، ثُمَّ جَعَلَ يَتَتَبَّعُ مَنْ فِي الْكُوفَةِ مِنْهُمْ وَكَانُوا يَأْتُونَ بِهِمْ حَتَّى يُوقَفُوا بَيْنَ يَدَيْهِ، فَيَأْمُرُ بِقَتْلِهِمْ عَلَى أَنْوَاعٍ مِنَ الْقِتْلَاتِ مِمَّا يُنَاسِبُ مَا فَعَلُوا، وَمِنْهُمْ مَنْ حَرَّقَهُ بِالنَّارِ، وَمِنْهُمْ مَنْ قَطَعَ أَطْرَافَهُ وَتَرَكَهُ حَتَّى مَاتَ، وَمِنْهُمْ مَنْ يُرْمَى بِالنِّبَالِ حَتَّى يَمُوتَ، فَأَتَوْهُ بِمَالِكِ بْنِ بَشِيرٍ، فَقَالَ لَهُ الْمُخْتَارُ: أَنْتَ الَّذِي نَزَعْتَ بُرْنُسَ الْحُسَيْنِ عَنْهُ ؟ فَقَالَ: خَرَجْنَا وَنَحْنُ كَارِهُونَ، فَامْنُنْ عَلَيْنَا. فَقَالَ: اقْطَعُوا يَدَيْهِ وَرِجْلَيْهِ. فَفَعَلُوا بِهِ ذَلِكَ، ثُمَّ تَرَكُوهُ يَضْطَرِبُ حَتَّى مَاتَ، وَقَتَلَ عَبْدَ اللَّهِ بْنَ أَسَيْدٍ الْجُهَنِيَّ وَغَيْرَهُ شَرَّ قِتْلَةٍ. وَقُتِلَ يَوْمَئِذٍ عَبْدُ الرَّحْمَنِ بْنُ سَعِيدِ بْنِ قَيْسٍ الْهَمْدَانِيُّ، وَادَّعَى قَتْلَهُ سِعْرُ بْنُ أَبِي سِعْرٍ، وَأَبُو الزُّبَيْرِ الشِّبَامِيُّ، وَشِبَامٌ، مِنْ هَمْدَانَ، وَرَجُلٌ آخَرُ، فَقَالَ ابْنُ عَبْدِ الرَّحْمَنِ لِأَبِي الزُّبَيْرِ الشِّبَامِيِّ: أَتَقْتُلُ أَبِي عَبْدَ الرَّحْمَنِ سَيِّدَ قَوْمِكَ ؟ فَقَرَأَ: لَا تَجِدُ قَوْمًا يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ يُوَادُّونَ مَنْ حَادَّ اللَّهَ وَرَسُولَهُ الْآيَةَ. وَانْجَلَتِ الْوَقْعَةُ عَنْ سَبْعِمِائَةٍ وَثَمَانِينَ قَتِيلًا مِنْ قَوْمِهِ، وَكَانَ أَكْثَرُ الْقَتْلِ ذَلِكَ الْيَوْمَ فِي أَهْلِ الْيَمَنِ. وَأَمَرَ بِزِيَادِ بْنِ مَالِكٍ الضُّبَعِيِّ، وَبِعِمْرَانَ بْنِ خَالِدٍ الْقُشَيْرِيِّ، وَبِعَبْدِ الرَّحْمَنِ بْنِ أَبِي خِشْكَارَةَ الْبَجَلِيِّ، وَبِعَبْدِ اللَّهِ بْنِ قَيْسٍ الْخَوْلَانِيِّ، فَأُحْضِرُوا عِنْدَهُ، فَلَمَّا رَآهُمْ قَالَ: يَا قَتْلَةَ الصَّالِحِينَ، وَقَتَلَةَ سَيِّدِ شَبَابِ أَهْلِ الْجَنَّةِ، قَدْ أَقَادَ اللَّهُ مِنْكُمُ الْيَوْمَ، لَقَدْ جَاءَكُمُ الْوَرْسُ فِي يَوْمِ نَحْسٍ. وَكَانُوا نَهَبُوا مِنَ الْوَرْسِ الَّذِي كَانَ مَعَ الْحُسَيْنِ. ثُمَّ أَمَرَ بِهِمْ فَقُتِلُوا. وَأُحْضِرَ عِنْدَهُ: عَبْدُ اللَّهِ وَعَبْدُ الرَّحْمَنِ ابْنَا صَلْخَتٍ، وَعَبْدُ اللَّهِ بْنُ وَهْبِ بْنِ عَمْرٍو الْهَمْدَانِيُّ، وَهُوَ ابْنُ عَمِّ أَعْشَى هَمْدَانَ، فَأَمَرَ بِقَتْلِهِمْ، فَقُتِلُوا، وَأُحْضِرَ عِنْدَهُ: عُثْمَانُ بْنُ خَالِدِ بْنِ أُسَيْدٍ الدُّهْمَانِيُّ الْجُهَنِيُّ، وَأَبُو أَسْمَاءَ بِشْرُ بْنُ شُمَيْطٍ الْقَانِصِيُّ، وَكَانَا قَدِ اشْتَرَكَا فِي قَتْلِ عَبْدِ الرَّحْمَنِ بْنِ عَقِيلٍ وَفِي سَلْبِهِ، فَضَرَبَ أَعْنَاقَهَمَا، وَأُحْرِقَا بِالنَّارِ.
✧ The killing of Shimr b. Dhī al-Jawshan, commander of the detachment that killed Ḥusayn The nobles of al-Kūfah fled to al-Baṣrah to Muṣʿab b. al-Zubayr. Among those who fled with that intent was Shimr b. Dhī al-Jawshan—may God disfigure him. Al-Mukhtār sent in pursuit of him a servant of his called Zarbī. When he drew near him, Shimr said to his companions: “Go on ahead and leave me behind you, as though you have fled and abandoned me, so that this barbarian may be emboldened against me.” So they rode on, and Shimr fell back. Zarbī caught up with him, and Shimr turned on him, struck his back, and killed him. Shimr went on, leaving him, and wrote a letter to Muṣʿab b. al-Zubayr, who was in al-Baṣrah, warning him of his coming to him and of his delegation to him. Everyone who fled from that battle fled to Muṣʿab in al-Baṣrah. Shimr sent the letter with a barbarian from the barbarians of a village where he had halted, called al-Kaltāniyyah, by a river beside a mound there. That barbarian went off, and another barbarian met him and said to him: “Where are you going?” He said: “To Muṣʿab.” He said: “From whom?” He said: “From Shimr.” He said: “Come with me to my master.” His master was Abū ʿAmrah, commander of al-Mukhtār's guard, and he had ridden out in search of Shimr. The barbarian led him to his location, and Abū ʿAmrah made for him. Shimr's companions had advised him to move from that place, but he said to them: “This is all fear of the liar. By God, I will not depart from here for three days, until I fill their hearts with terror.” When night came, Abū ʿAmrah fell upon them with the cavalry and caught them before they could mount or put on their weapons. Shimr b. Dhī al-Jawshan rose against them and fought them with his spear while he was naked. Then he entered his tent and brought out a sword, saying: You have roused a fierce lion of the thicket, grim-faced, who breaks the shoulder, never seen one day turning back from an enemy, except thus, fighting or killing, harrying them with blows and watering the spearhead. He kept defending himself until he was killed. When his companions, who were in flight, heard the sound of the takbīr and the words of al-Mukhtār's men: “God is greatest! The vile one is killed!” they knew that he had been killed—may God disfigure him. Abū Mikhnaf said, from Yūnus b. Abī Isḥāq, who said: When al-Mukhtār went out from Jabbānat al-Sabīʿ and approached the palace—meaning on his return from the battle—Surāqah b. Mirdās called to him at the top of his voice, while he was among the captives: Bestow favor on me today, O best of Maʿadd, and best of those who halted at Shiḥr and al-Janad, and best of those who said labbayka, fasted, and prostrated. He said: So he sent him to the prison and detained him for one night, then released him the next day. He came to al-Mukhtār, saying: Inform Abū Isḥāq that we leapt a leap that was against us. We went out not considering the weak as anything, and our going out was insolence and ruin. We saw them in their ranks as few, but they were like locusts when we met. We advanced when we saw them, and when we saw the people had advanced against us, we saw from them striking and grinding and unerring thrusting until we turned back. You were aided against your enemy every day by every squadron that laments Ḥusayn, like the aid of Muḥammad on the day of Badr and the day of the mountain pass when he met Ḥunayn. So be generous now that you have prevailed, for if we had prevailed, we would have been tyrannical in judgment and transgressed. Accept repentance from me, for I will be grateful if you make the present a debt. Surāqah b. Mirdās began to swear that he had seen the angels fighting on dappled horses between heaven and earth, and that none but one of those angels had captured him. Al-Mukhtār ordered him to climb the pulpit and tell the people that. He climbed the pulpit and told the people that. When he came down, al-Mukhtār was alone with him and said to him: “I know that you did not see the angels. By this speech of yours you only wanted me not to kill you. I will not kill you, so go wherever you wish, only do not corrupt my companions against me.” Surāqah went to al-Baṣrah to Muṣʿab b. al-Zubayr and began to say: Inform Abū Isḥāq that I saw the dappled horses as dark and solid. I disbelieve in your revelation, and I have made a vow upon myself to fight you until death. My two eyes saw what yours did not see; both of us know the falsehoods. When they speak, I say to them: “You have lied,” and if they go out, I put on my gear for them. Al-Mukhtār b. Abī ʿUbayd al-Thaqafī's sermon inciting the pursuit of those who killed Ḥusayn among the people of al-Kūfah who remained there They said: Then al-Mukhtār addressed his companions and incited them in that sermon to pursue those who had killed Ḥusayn among the people of al-Kūfah who remained there. He said: “It is not our religion to leave a people who killed Ḥusayn walking in the world alive and secure. Wretched is the helper of the family of Muḥammad! Then I would indeed be a liar, as you have called me. I seek God's help against them. Praise be to God who made me a sword to strike them, a spear to thrust them, a seeker of their vengeance, and the one who upholds their right. It was incumbent upon God to kill those who killed them and to abase those who were ignorant of their right. So name them, then pursue them until you kill them. Food and drink are not lawful for me until I purify the earth of them and expel those of them who are in the city.” Then he set about pursuing those of them who were in al-Kūfah. They would be brought to him until they were made to stand before him, and he would order their killing with various kinds of slaughter appropriate to what they had done. Some of them he burned with fire, some he had their limbs cut off and left until they died, and some were shot with arrows until they died. They brought him Mālik b. Bashīr, and al-Mukhtār said to him: “Are you the one who stripped the burnoose from Ḥusayn?” He said: “We went out unwillingly, so bestow favor on us.” He said: “Cut off his hands and his feet.” They did that to him, then left him writhing until he died. He killed ʿAbd Allāh b. Usayd al-Juhanī and others with the worst of killings. That day ʿAbd al-Raḥmān b. Saʿīd b. Qays al-Hamdānī was killed. His killing was claimed by Siʿr b. Abī Siʿr, Abū al-Zubayr al-Shibāmī—Shibām being of Hamdān—and another man. Ibn ʿAbd al-Raḥmān said to Abū al-Zubayr al-Shibāmī: “Do you kill my father ʿAbd al-Raḥmān, the chief of your people?” He recited: “You will not find a people who believe in God and the Last Day loving those who oppose God and His Messenger,” to the end of the verse. The battle ended with seven hundred and eighty killed of his people, and most of the killing that day was among the people of Yemen. He ordered Ziyād b. Mālik al-Ḍubaʿī, ʿImrān b. Khālid al-Qushayrī, ʿAbd al-Raḥmān b. Abī Khishkārah al-Bajalī, and ʿAbd Allāh b. Qays al-Khawlānī to be brought before him. When he saw them he said: “O killers of the righteous, and killers of the chief of the youths of the people of Paradise! God has exacted retribution from you today. The wars has come to you on an ill-omened day.” They had plundered the wars that was with Ḥusayn. Then he ordered them and they were killed. Brought before him were ʿAbd Allāh and ʿAbd al-Raḥmān, the two sons of Ṣalkhat, and ʿAbd Allāh b. Wahb b. ʿAmr al-Hamdānī, who was the cousin of Aʿshā Hamdān. He ordered their killing, and they were killed. Brought before him were ʿUthmān b. Khālid b. Usayd al-Duhmānī al-Juhanī and Abū Asmāʾ Bishr b. Shumayṭ al-Qāniṣī. The two of them had shared in the killing of ʿAbd al-Raḥmān b. ʿAqīl and in plundering him. He struck off their heads, and they were burned with fire.
Tarikh (al-Tabari) 2265No grade recorded
مَقْتَلُ خَوْلِيِّ بْنِ يَزِيدَ الْأَصْبَحِيِّ الَّذِي احْتَزَّ رَأْسَ الْحُسَيْنِ بَعْثَ إِلَيْهِ الْمُخْتَارُ أَبَا عَمْرَةَ صَاحِبَ حَرَسِهِ، فَكَبَسَ بَيْتَهُ، فَخَرَجَتْ إِلَيْهِمُ امْرَأَتُهُ، فَسَأَلُوهَا عَنْهُ، فَقَالَتْ: لَا أَدْرِي أَيْنَ هُوَ. وَأَشَارَتْ بِيَدِهَا إِلَى الْمَكَانِ الَّذِي هُوَ مُخْتَفٍ فِيهِ، وَكَانَتْ تُبْغِضُهُ مِنْ لَيْلَةِ قَدِمَ بِرَأْسِ الْحُسَيْنِ مَعَهُ إِلَيْهَا، وَكَانَتْ تَلُومُهُ عَلَى ذَلِكَ، وَاسْمُهَا الْعَيُوفُ بِنْتُ مَالِكِ بْنِ نَهَارِ بْنِ عَقْرَبٍ الْحَضْرَمِيِّ، فَدَخَلُوا عَلَيْهِ فَوَجَدُوهُ قَدْ وَضَعَ عَلَى رَأْسِهِ قَوْصَرَّةً، فَحَمَلُوهُ إِلَى الْمُخْتَارِ، فَأَمَرَ بِقَتْلِهِ قَرِيبًا مِنْ دَارِهِ وَأَنْ يُحَرَّقَ بَعْدَ ذَلِكَ. وَبَعْثَ الْمُخْتَارُ إِلَى حَكِيمِ بْنِ فُضَيْلٍ السِّنْبِسِيِّ - وَكَانَ قَدْ سَلَبَ الْعَبَّاسَ بْنَ عَلِيِّ بْنِ أَبِي طَالِبٍ يَوْمَ قُتِلَ الْحُسَيْنُ وَرَمَى الْحُسَيْنَ بِسَهْمٍ، وَكَانَ يَقُولُ: تَعَلَّقَ سَهْمِي بِسِرْبَالِهِ وَمَا ضَرَّهُ. فَأَتَاهُ أَصْحَابُ الْمُخْتَارِ فَأَخَذُوهُ، وَذَهَبَ أَهْلُهُ فَشَفَعُوا بِعَدِيِّ بْنِ حَاتِمٍ، فَكَلَّمَهُمْ عَدِيٌّ فِيهِ، فَقَالُوا: ذَلِكَ إِلَى الْمُخْتَارِ. فَمَضَى عَدِيٌّ إِلَى الْمُخْتَارِ لِيَشْفَعَ فِيهِ، وَكَانَ الْمُخْتَارُ قَدْ شَفَّعَهُ فِي نَفَرٍ مِنْ قَوْمِهِ أَصَابَهُمْ يَوْمَ جَبَّانَةِ السَّبِيعِ، فَقَالَتِ الشِّيعَةُ: إِنَّا نَخَافُ أَنْ يُشَفِّعَهُ الْمُخْتَارُ فِيهِ، فَقَتَلُوهُ رَمْيًا بِالسِّهَامِ كَمَا رَمَى الْحُسَيْنَ حَتَّى صَارَ كَأَنَّهُ الْقُنْفُذُ، وَدَخَلَ عَدِيُّ بْنُ حَاتِمٍ عَلَى الْمُخْتَارِ، فَأَجْلَسَهُ مَعَهُ، فَشَفَعَ فِيهِ عَدِيٌّ، فَقَالَ الْمُخْتَارَ: أَتَسْتَحِلُّ أَنْ تَطْلُبَ فِي قَتَلَةِ الْحُسَيْنِ ؟ فَقَالَ عَدِيٌّ: إِنَّهُ مَكْذُوبٌ عَلَيْهِ. قَالَ: إِذًا نَدَعُهُ لَكَ. فَدَخَلَ ابْنُ كَامِلٍ فَأَخْبَرَ الْمُخْتَارَ بِقَتْلِهِ، فَقَالَ: مَا أَعْجَلَكُمْ إِلَى ذَلِكَ ؟ أَلَا أَحْضَرْتُمُوهُ عِنْدِي ؟ وَكَانَ قَدْ سَرَّهُ قَتْلُهُ. فَقَالَ ابْنُ كَامِلٍ: غَلَبَتْنِي عَلَيْهِ الشِّيعَةُ. فَقَالَ عَدِيٌّ لِابْنِ كَامِلٍ: كَذَبْتَ، وَلَكِنْ ظَنَنْتَ أَنَّ مَنْ هُوَ خَيْرٌ مِنْكَ سَيُشَفِّعُنِي فَقَتَلْتَهُ. فَسَبَّهُ ابْنُ كَامِلٍ، فَنَهَاهُ الْمُخْتَارُ عَنْ ذَلِكَ. وَبَعَثَ الْمُخْتَارُ إِلَى قَاتِلِ عَلِيِّ بْنِ الْحُسَيْنِ، وَهُوَ مُرَّةُ بْنُ مُنْقِذٍ مِنْ عَبْدِ الْقَيْسِ، وَكَانَ شُجَاعًا، فَأَحَاطُوا بِدَارِهِ، فَخَرَجَ إِلَيْهِمْ عَلَى فَرَسِهِ وَبِيَدِهِ رُمْحُهُ، فَطَاعَنَهُمْ، فَضَرَبَ عَلَى يَدِهِ وَهَرَبَ مِنْهُمْ فَنَجَا، وَلَحِقَ بِمُصْعَبِ بْنِ الزُّبَيْرِ، وَشُلَّتْ يَدُهُ بَعْدَ ذَلِكَ. وَبَعَثَ الْمُخْتَارُ إِلَى زَيْدِ بْنِ رُقَادٍ الْجُنُبِيِّ، كَانَ يَقُولُ: لَقَدْ رَمَيْتُ فَتًى مِنْهُمْ بِسَهْمٍ وَكَفُّهُ عَلَى جَبْهَتِهِ يَتَّقِي النَّبْلَ، فَأَثْبَتَ كَفَّهُ فِي جَبْهَتِهِ فَمَا اسْتَطَاعَ أَنْ يُزِيلَ كَفَّهُ عَنْ جَبْهَتِهِ - وَكَانَ ذَلِكَ الْفَتَى عَبْدَ اللَّهِ بْنَ مُسْلِمِ بْنِ عَقِيلٍ - وَإِنَّهُ قَالَ حِينَ رَمَيْتُهُ: اللَّهُمَّ إِنَّهُمُ اسْتَقَلُّونَا وَاسْتَذَلُّونَا، فَاقْتُلْهُمْ كَمَا قَتَلُونَا. ثُمَّ إِنَّهُ رَمَى الْغُلَامَ بِسَهْمٍ آخَرَ وَكَانَ يَقُولُ: جِئْتُهُ وَهُوَ مَيِّتٌ، فَنَزَعْتُ سَهْمِي الَّذِي قَتَلْتُهُ بِهِ مِنْ جَوْفِهِ، فَلَمْ أَزَلْ أُنَضْنِضُهُ مِنْ جَبْهَتِهِ حَتَّى أَخَذْتُهُ وَبَقِيَ النَّصْلُ، فَلَمَّا أَتَاهُ أَصْحَابُ الْمُخْتَارِ خَرَجَ إِلَيْهِمْ بِالسَّيْفِ، فَقَالَ لَهُمُ ابْنُ كَامِلٍ: لَا تَطْعَنُوهُ وَلَا تَضْرِبُوهُ بِالسَّيْفِ، ارْمُوهُ بِالنَّبْلِ وَالْحِجَارَةِ. فَفَعَلُوا ذَلِكَ بِهِ، فَسَقَطَ، فَأَحْرَقُوهُ حَيًّا. وَطَلَبَ الْمُخْتَارُ سِنَانَ بْنَ أَنَسٍ الَّذِي كَانَ يَدَّعِي قَتْلَ الْحُسَيْنِ، فَرَآهُ قَدْ هَرَبَ إِلَى الْبَصْرَةِ، فَهَدَمَ دَارَهُ. وَطَلَبَ عَبْدَ اللَّهِ بْنَ عُقْبَةَ الْغَنَوِيَّ، فَوَجَدَهُ قَدْ هَرَبَ إِلَى الْجَزِيرَةِ، فَهَدَمَ دَارَهُ، وَكَانَ قَدْ قَتَلَ مِنْهُمْ غُلَامًا. وَطَلَبَ آخَرَ مِنْ بَنِي أَسَدٍ يُقَالُ لَهُ حَرْمَلَةُ بْنُ الْكَاهِنِ، كَانَ قَدْ قَتَلَ رَجُلًا مَنْ أَهْلِ الْحُسَيْنِ، فَفَاتَهُ. وَطَلَبَ أَيْضًا رَجُلًا مِنْ خَثْعَمٍ اسْمُهُ عَبْدُ اللَّهِ بْنُ عُرْوَةَ الْخَثْعَمِيُّ، كَانَ يَقُولُ: رَمَيْتُ فِيهِمْ بِاثْنَيْ عَشَرَ سَهْمًا. فَفَاتَهُ وَلَحِقَ بِمُصْعَبِ بْنِ الزُّبَيْرِ، فَهَدَمَ دَارَهُ. وَطَلَبَ أَيْضًا عَمْرَو بْنَ الصُّبَيْحِ الصُّدَائِيَّ، كَانَ يَقُولُ: لَقَدْ طَعَنْتُ فِيهِمْ وَجَرَحْتُ، وَمَا قَتَلْتُ مِنْهُمْ أَحَدًا. فَأُتِيَ لَيْلًا فَأُخِذَ، وَأُحْضِرَ عِنْدَ الْمُخْتَارِ، فَأَمَرَ بِإِحْضَارِ الرِّمَاحِ، وَطُعِنَ بِهَا حَتَّى مَاتَ. وَأَرْسَلَ إِلَى مُحَمَّدِ بْنِ الْأَشْعَبِ، وَهُوَ فِي قَرْيَةٍ لَهُ إِلَى جَنْبِ الْقَادِسِيَّةِ، فَطَلَبُوهُ فَلَمْ يَجِدُوهُ، وَكَانَ قَدْ هَرَبَ إِلَى مُصْعَبٍ، فَهَدَمَ الْمُخْتَارُ دَارَهُ، وَبَنَى بِلَبِنِهَا وَطِينِهَا دَارَ حُجْرِ بْنِ عَدِيٍّ الْكِنْدِيِّ، كَانَ زِيَادٌ قَدْ هَدَمَهَا.
✧ The killing of Khawlī b. Yazīd al-Aṣbaḥī, who severed the head of al-Ḥusayn Al-Mukhtār sent to him Abū ʿAmrah, the commander of his guard, who raided his house. His wife came out to them; they asked her about him, and she said: I do not know where he is. And she pointed with her hand to the place where he was hiding. She hated him from the night he brought the head of al-Ḥusayn with him to her, and she used to reproach him for that. Her name was al-ʿAyūf bt. Mālik b. Nahār b. ʿAqrab al-Ḥaḍramī. They entered upon him and found that he had placed a basket over his head. They carried him to al-Mukhtār, who ordered that he be killed near his house and then burned. Al-Mukhtār sent to Ḥakīm b. Fuḍayl al-Sinbisī—who had plundered al-ʿAbbās b. ʿAlī b. Abī Ṭālib on the day al-Ḥusayn was killed, and had shot an arrow at al-Ḥusayn, and used to say: My arrow caught his tunic, and it did not harm him. The companions of al-Mukhtār came to him and seized him. His family went and interceded through ʿAdī b. Ḥātim, and ʿAdī spoke to them about him. They said: That is up to al-Mukhtār. So ʿAdī went to al-Mukhtār to intercede for him. Al-Mukhtār had already granted his intercession for a group of his people captured on the day of Jabbānat al-Sabīʿ. The Shīʿah said: We fear that al-Mukhtār will grant his intercession for him, so they killed him by shooting arrows, just as he had shot at al-Ḥusayn, until he became like a hedgehog. ʿAdī b. Ḥātim entered upon al-Mukhtār, who seated him with him, and ʿAdī interceded for him. Al-Mukhtār said: Do you deem it lawful to seek intercession for one of the killers of al-Ḥusayn? ʿAdī said: It is falsely attributed to him. He said: Then we shall leave him to you. Then Ibn Kāmil entered and informed al-Mukhtār of his killing. He said: Why were you so hasty in that? Could you not have brought him before me? Yet he was pleased by his killing. Ibn Kāmil said: The Shīʿah prevailed over me regarding him. ʿAdī said to Ibn Kāmil: You lie! Rather you thought that one better than you would intercede with me, so you killed him. Ibn Kāmil insulted him, and al-Mukhtār forbade him from that. Al-Mukhtār sent to the killer of ʿAlī b. al-Ḥusayn, who was Murrah b. Munqidh of ʿAbd al-Qays; he was brave. They surrounded his house. He came out to them on his horse with his spear in his hand and fought them with his spear. He was struck on his hand, and he fled from them and escaped, and joined Muṣʿab b. al-Zubayr. His hand became paralyzed after that. Al-Mukhtār sent to Zayd b. Ruqād al-Junaybī, who used to say: I shot a youth among them with an arrow while his palm was on his forehead, warding off the arrows, and I fixed his palm to his forehead, so that he could not remove his palm from his forehead—and that youth was ʿAbd Allāh b. Muslim b. ʿAqīl—and he said when I shot him: O God, they have despised us and humiliated us, so kill them as they killed us. Then he shot the boy with another arrow. And he used to say: I came to him when he was dead, and I pulled out my arrow with which I had killed him from his belly, and I kept tugging it from his forehead until I took it, and the arrowhead remained. When the companions of al-Mukhtār came to him, he came out to them with a sword. Ibn Kāmil said to them: Do not thrust him with spears or strike him with the sword; shoot him with arrows and stones. They did that to him, and he fell, and they burned him alive. Al-Mukhtār sought Sinān b. Anas, who used to claim the killing of al-Ḥusayn, but he found that he had fled to al-Baṣrah, so he demolished his house. He sought ʿAbd Allāh b. ʿUqbah al-Ghanawī, and found that he had fled to al-Jazīrah, so he demolished his house. He had killed a boy from among them. He sought another from Banū Asad called Ḥarmalah b. al-Kāhin, who had killed a man of the people of al-Ḥusayn, but he escaped him. He also sought a man from Khathʿam named ʿAbd Allāh b. ʿUrwah al-Khathʿamī, who used to say: I shot twelve arrows among them. He escaped him and joined Muṣʿab b. al-Zubayr, so he demolished his house. He also sought ʿAmr b. al-Ṣubayḥ al-Ṣudāʾī, who used to say: I thrust among them and wounded, but I did not kill any of them. He was brought by night and seized, and was brought before al-Mukhtār, who ordered the spears to be brought, and he was thrust with them until he died. He sent to Muḥammad b. al-Ashʿab, who was in a village of his beside al-Qādisiyyah. They sought him but did not find him; he had fled to Muṣʿab. So al-Mukhtār demolished his house and built with its bricks and clay the house of Ḥujr b. ʿAdī al-Kindī, which Ziyād had demolished.
Tarikh (al-Tabari) 2266No grade recorded
مَقْتَلُ عُمَرَ بْنِ سَعْدِ بْنِ أَبِي وَقَّاصٍ أَمِيرِ الْجَيْشِ الَّذِينَ قَتَلُوا الْحُسَيْنَ قَالَ الْوَاقِدِيُّ: كَانَ سَعْدُ بْنُ أَبِي وَقَّاصٍ ؓ، جَالِسًا ذَاتَ يَوْمٍ ; إِذْ جَاءَ غُلَامٌ لَهُ، وَدَمُهُ يَسِيلُ عَلَى عَقِبَيْهِ، فَقَالَ لَهُ سَعْدٌ: مَنْ فَعَلَ بِكَ هَذَا ؟ فَقَالَ: ابْنُكَ عُمَرُ. فَقَالَ سَعْدُ: اللَّهُمَّ اقْتُلْهُ وَأَسِلْ دَمَهُ. وَكَانَ سَعْدٌ مُسْتَجَابُ الدَّعْوَةِ، فَلَمَّا ظَهَرَ الْمُخْتَارُ عَلَى الْكُوفَةِ اسْتَجَارَ عُمَرُ بْنُ سَعْدٍ بِعَبْدِ اللَّهِ بْنِ جَعْدَةَ بْنِ هُبَيْرَةَ، وَكَانَ صَدِيقًا لِلْمُخْتَارِ مِنْ قَرَابَتِهِ مِنْ عَلِيٍّ، فَأَتَى الْمُخْتَارَ فَأَخْذَ مِنْهُ لِعُمَرَ بْنِ سَعْدٍ أَمَانًا مَضْمُونُهُ أَنَّهُ آمِنٌ عَلَى نَفْسِهِ وَأَهْلِهِ وَمَالِهِ مَا أَطَاعَ وَلَزِمَ رَحْلَهُ وَمِصْرَهُ مَا لَمْ يُحْدِثْ حَدَثًا، وَأَرَادَ الْمُخْتَارُ مَا لَمْ يَأْتِ الْخَلَاءَ فَيَبُولَ أَوْ يَغُوطَ، وَلَمَّا بَلَغَ عُمَرُ بْنُ سَعْدٍ أَنَّ الْمُخْتَارَ يُرِيدُ قَتْلَهُ خَرَجَ مِنْ مَنْزِلِهِ لَيْلًا يُرِيدُ السَّفَرَ نَحْوَ مُصْعَبٍ أَوْ عُبَيْدِ اللَّهِ بْنِ زِيَادٍ فَنَمَى لِلْمُخْتَارِ بَعْضُ مَوَالِيهِ ذَلِكَ. فَقَالَ الْمُخْتَارُ: وَأَيُّ حَدَثٍ أَعْظَمُ مِنْ هَذَا ؟ وَقِيلَ: إِنَّ مَوْلَاهُ قَالَ لَهُ ذَلِكَ، وَقَالَ لَهُ: تَخْرُجُ مِنْ مَنْزِلِكَ وَرَحْلِكَ ؟ ارْجِعْ. فَرَجَعَ. وَلَمَّا أَصْبَحَ بَعْثَ إِلَى الْمُخْتَارِ يَقُولُ لَهُ: هَلْ أَنْتَ مُقِيمٌ عَلَى أَمَانِكَ ؟ وَقِيلَ: إِنَّهُ أَتَى الْمُخْتَارَ يَتَعَرَّفُ مِنْهُ ذَلِكَ، فَقَالَ لَهُ الْمُخْتَارُ: اجْلِسْ. وَقِيلَ: إِنَّهُ أَرْسَلَ عَبْدَ اللَّهِ بْنَ جَعْدَةَ إِلَى الْمُخْتَارِ يَقُولُ لَهُ: هَلْ أَنْتَ مُقِيمٌ عَلَى أَمَانِكَ لَهُ ؟ فَقَالَ لَهُ الْمُخْتَارُ: اجْلِسْ. فَلَمَّا جَلَسَ قَالَ الْمُخْتَارُ: لِصَاحِبِ حَرَسِهِ: اذْهَبْ فَأْتِنِي بِرَأْسِهِ، فَذَهَبَ إِلَيْهِ فَقَتَلَهُ، وَأَتَاهُ بِرَأْسِهِ. وَفِي رِوَايَةٍ أَنَّ الْمُخْتَارَ قَالَ لَيْلَةً: لَأَقْتُلَنَّ غَدًا رَجُلًا عَظِيمَ الْقَدَمَيْنِ، غَائِرَ الْعَيْنَيْنِ، مُشْرِفَ الْحَاجِبَيْنِ، يُسَرُّ بِقَتْلِهِ الْمُؤْمِنُونَ وَالْمَلَائِكَةُ الْمُقَرَّبُونَ، وَكَانَ الْهَيْثَمُ بْنُ الْأَسْوَدِ حَاضِرًا فَوَقَعَ فِي نَفْسِهِ أَنَّهُ أَرَادَ عُمَرَ بْنَ سَعْدٍ، فَبَعَثَ إِلَيْهِ ابْنُهُ الْعُرْيَانُ فَأَنْذَرَهُ، فَقَالَ: كَيْفَ يَكُونُ هَذَا بَعْدَمَا أَعْطَانِي مِنَ الْعُهُودِ وَالْمَوَاثِيقِ ؟ وَكَانَ الْمُخْتَارُ حِينَ قَدِمَ الْكُوفَةَ أَحْسَنَ السِّيرَةَ إِلَى أَهْلِهَا أَوَّلًا، وَكَتَبَ لِعُمَرَ بْنِ سَعْدٍ كِتَابَ أَمَانٍ إِلَّا أَنْ يُحْدِثَ حَدَثًا. قَالَ أَبُو مِخْنَفٍ: وَكَانَ أَبُو جَعْفَرٍ الْبَاقِرُ يَقُولُ: إِنَّمَا أَرَادَ الْمُخْتَارُ إِلَّا أَنْ يَدْخُلَ الْكَنِيفَ فَيُحَدِثَ فِيهِ. ثُمَّ إِنَّ عُمَرَ بْنَ سَعْدٍ قَلِقَ أَيْضًا، ثُمَّ جَعَلَ يَتَنَقَّلُ مِنْ مَحَلَّةٍ إِلَى مَحَلَّةٍ، ثُمَّ صَارَ أَمْرُهُ أَنَّهُ رَجَعَ إِلَى دَارِهِ، وَقَدْ بَلَغَ الْمُخْتَارَ انْتِقَالُهُ مِنْ مَوْضِعٍ إِلَى مَوْضِعٍ، فَقَالَ: كَلَّا وَاللَّهِ، إِنَّ فِي عُنُقِهِ سِلْسِلَةً تَرُدُّهُ لَوْ جَهِدَ أَنْ يَنْطَلِقَ مَا اسْتَطَاعَ، ثُمَّ أَصْبَحَ فَبَعْثَ إِلَيْهِ أَبَا عَمْرَةَ، فَدَخْلَ عَلَيْهِ، فَقَالَ: أَجِبِ الْأَمِيرَ، فَقَامَ عُمَرُ، فَعَثَرَ فِي جُبَّتِهِ، فَضَرَبَهُ أَبُو عَمْرَةَ بِالسَّيْفِ حَتَّى قَتَلَهُ، وَجَاءَ بِرَأْسِهِ فِي أَسْفَلِ قَبَائِهِ حَتَّى وَضَعَهُ بَيْنَ يَدَيِ الْمُخْتَارِ، فَقَالَ الْمُخْتَارُ لِابْنِهِ حَفْصِ بْنِ عُمَرَ - وَكَانَ جَالِسًا عِنْدَ الْمُخْتَارِ -: أَتَعْرِفُ هَذَا الرَّأْسَ ؟ فَاسْتَرْجَعَ وَقَالَ: نَعَمْ، وَلَا خَيْرَ فِي الْعَيْشِ بَعْدَهُ، فَقَالَ: صَدَقْتَ، ثُمَّ أَمَرَ بِهِ فَضُرِبَتْ عُنُقُهُ، وَوُضِعَ رَأْسُهُ مَعَ رَأْسِ أَبِيهِ، ثُمَّ قَالَ الْمُخْتَارُ هَذَا بِالْحُسَيْنِ، وَهَذَا بِعَلِيِّ بْنِ الْحُسَيْنِ الْأَكْبَرِ، وَلَا سَوَاءَ، وَاللَّهِ لَوْ قَتَلْتُ بِهِ ثَلَاثَةَ أَرْبَاعِ قُرَيْشٍ مَا وَفُّوا أُنْمُلَةً مِنْ أَنَامِلِهِ. وَكَانَ السَّبَبُ فِي تَهَيُّجِ الْمُخْتَارِ عَلَى قَتْلِهِ أَنَّ يَزِيدَ بْنَ شَرَاحِيلَ الْأَنْصَارِيَّ أَتَى مُحَمَّدَ بْنَ الْحَنَفِيَّةِ، وَسَلَّمَ عَلَيْهِ، وَجَرَى الْحَدِيثُ إِلَى أَنْ تَذَاكَرَا الْمُخْتَارَ، فَقَالَ ابْنُ الْحَنَفِيَّةِ: إِنَّهُ يَزْعُمُ أَنَّهُ لَنَا شِيعَةٌ، وَقَتَلَةُ الْحُسَيْنِ عِنْدَهُ عَلَى الْكَرَاسِيِّ يُحَدِّثُونَهُ. فَلَمَّا عَادَ يَزِيدُ أَخْبَرَ الْمُخْتَارَ بِذَلِكَ، فَقَتَلَ عَمْرَو بْنَ سَعْدٍ، وَبَعَثَ بِرَأْسِهِ وَرَأْسِ ابْنِهِ إِلَى ابْنِ الْحَنَفِيَّةِ، وَكَتَبَ إِلَيْهِ يُعْلِمُهُ أَنَّهُ قَدْ قَتَلَ مَنْ قَدَرَ عَلَيْهِ، وَأَنَّهُ فِي طَلَبِ الْبَاقِينَ مِمَّنْ حَضَرَ قَتْلَ الْحُسَيْنِ. قَالَ عَبْدُ اللَّهِ بْنُ شَرِيكٍ: أَدْرَكْتُ أَصْحَابَ الْأَرْدِيَةِ الْمُعَلَّمَةِ، وَأَصْحَابَ الْبَرَانِسِ السُّودِ مِنْ أَصْحَابِ السَّوَارِي، إِذَا مَرَّ بِهِمْ عَمْرُو بْنُ سَعْدٍ قَالُوا: هَذَا قَاتِلُ الْحُسَيْنِ، وَذَلِكَ قَبْلَ أَنْ يَقْتُلَهُ. وَقَالَ ابْنُ سِيرِينَ: قَالَ عَلِيٌّ لِعَمْرِو بْنِ سَعْدٍ: كَيْفَ كُنْتَ إِذَا قُمْتَ مَقَامًا تُخَيَّرُ فِيهِ بَيْنَ الْجَنَّةِ وَالنَّارِ، فَتَخْتَارُ النَّارَ ؟ كتاب المختار بن أبي عبيد الثقفي إلى محمد بن الحنفية وَكَتَبَ إِلَيْهِ كِتَابًا فيه: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ لِلْمَهْدِيِّ مُحَمَّدِ بْنِ عَلِيٍّ مِنَ الْمُخْتَارِ بْنِ أَبِي عُبَيْدٍ سَلَامٌ عَلَيْكَ أَيُّهَا الْمَهْدِيُّ فَإِنِّي أَحْمَدُ إِلَيْكَ اللَّهَ الَّذِي لَا إِلَهَ إِلَّا هُوَ، أَمَّا بَعْدُ: فَإِنَّ اللَّهَ بَعَثَنِي نِقْمَةً عَلَى أَعْدَائِكُمْ، فَهُمْ بَيْنَ قَتِيلٍ وَأَسِيرٍ وَطَرِيدٍ وَشَرِيدٍ، فَالْحَمْدُ لِلَّهِ الَّذِي قَتَلَ قَاتِلَكُمْ وَنَصَرَ مُؤَازِرَكُمْ، وَقَدْ بَعَثْتُ إِلَيْكَ بِرَأْسِ عُمَرَ بْنِ سَعْدٍ وَابْنِهِ، وَقَدْ قَتَلْنَا مَنْ شَرَكَ فِي دَمِ الْحُسَيْنِ وَأَهْلِ بَيْتِهِ كُلَّ مَنْ قَدَرْنَا عَلَيْهِ، وَلَنْ يُعْجِزَ اللَّهَ مَنْ بَقِيَ، وَلَسْتُ بِمُنْحَجِمٍ عَنْهُمْ حَتَّى لَا يَبْلُغَنِي أَنَّ عَلَى أَدِيمِ الْأَرْضِ مِنْهُمْ إِرْمِيًّا فَاكْتُبْ إِلَيَّ أَيُّهَا الْمَهْدِيُّ بِرَأْيِكَ أَتَّبِعُهُ وَأَكُنْ عَلَيْهِ، وَالسَّلَامُ عَلَيْكَ أَيُّهَا الْمَهْدِيُّ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ. وَلَمْ يَذْكُرَ ابْنُ جَرِيرٍ أَنَّ مُحَمَّدًا ابْنِ الْحَنَفِيَّةِ رَدَّ جَوَابَهُ، مَعَ أَنَّ ابْنَ جَرِيرٍ قَدْ تَقَصَّى هَذَا الْفَصْلَ وَأَطَالَ شَرْحَهُ، وَيَظْهَرُ مِنْ غُبُونِ كَلَامِهِ وَنِظَامِهِ قُوَّةُ وَجْدِهِ بِهِ وَغَرَامِهِ، وَلِهَذَا تَوَسَّعَ فِي إِيرَادِهِ بِرِوَايَاتِ أَبِي مِخْنَفٍ لُوطِ بْنِ يَحْيَى، وَهُوَ مُتَّهَمٌ فِيمَا يَرْوِيهِ، وَلَا سِيَّمَا فِي بَابِ التَّشَيُّعِ، وَهَذَا الْمَقَامُ لِلشِّيعَةِ فِيهِ غَرَامٌ وَأَيُّ غَرَامٍ، إِذْ فِيهِ الْأَخْذُ بِثَأْرِ الْحُسَيْنِ وَأَهْلِهِ مِنْ قَتَلَتِهِمْ وَالِانْتِقَامُ مِنْهُمْ. وَلَا شَكَّ أَنَّ قَتْلَ قَتَلَتِهِ كَانَ مُتَحَتِّمًا، وَالْمُبَادِرَةُ إِلَيْهِ كَانَ مَغْنَمًا، وَلَكِنْ إِنَّمَا قَدَّرَهُ اللَّهُ عَلَى يَدِ الْمُخْتَارِ الْكَذَّابِ الَّذِي صَارَ بِدَعْوَاهُ إِتْيَانَ الْوَحْيِ إِلَيْهِ كَافِرًا، وَقَدْ قَالَ رَسُولَ اللَّهِ ﷺ: إِنَّ اللَّهَ لِيُؤَيِّدُ هَذَا الدِّينَ بِالرَّجُلِ الْفَاجِرِ وَقَالَ تَعَالَى فِي كِتَابِهِ الَّذِي هُوَ أَفْضَلُ مَا يَكْتُبُهُ الْكَاتِبُونَ: وَكَذَلِكَ نُوَلِّي بَعْضَ الظَّالِمِينَ بَعْضًا بِمَا كَانُوا يَكْسِبُونَ وَقَالَ بَعْضُ الشُّعَرَاءِ: وَمَا مِنْ يَدٍ إِلَّا يَدُ اللَّهِ فَوْقَهَا وَلَا ظَالِمٍ إِلَّا سَيُبْلَى بِظَالِمِ وَسَيَأْتِي فِي تَرْجَمَةِ الْمُخْتَارِ مَا يَدُلُّ عَلَى كَذِبِهِ وَافْتِرَائِهِ، وَادِّعَائِهِ نُصْرَةَ أَهْلِ الْبَيْتِ، وَهُوَ فِي نَفْسِ الْأَمْرِ مُتَسَتِّرٌ بِذَلِكَ لِيَجْمَعَ عَلَيْهِ رَعَاعًا مِنَ الشِّيعَةِ الَّذِينَ بِالْكُوفَةِ ; لِيُقِيمَ لَهُمْ دَوْلَةً وَيَصُولَ بِهِمْ وَيَجُولَ عَلَى مُخَالِفِيهِ صَوْلَةً. ثُمَّ إِنَّ اللَّهَ تَعَالَى سَلَّطَ عَلَيْهِ مَنِ انْتَقَمَ مِنْهُ، وَهَذَا هُوَ الْكَذَّابُ الَّذِي قَالَ فِيهِ الرَّسُولُ ﷺ فِي حَدِيثِ أَسْمَاءَ بِنْتِ الصِّدِّيقِ إِنَّهُ سَيَكُونُ فِي ثَقِيفٍ كَذَّابٌ وَمُبِيرٌ فَهَذَا هُوَ الْكَذَّابُ، وَهُوَ يُظْهِرُ التَّشَيُّعَ، وَأَمَّا الْمُبِيرُ فَهُوَ الْحَجَّاجُ بْنُ يُوسُفَ الثَّقَفِيُّ وَقَدْ وُلِّيَ الْكُوفَةَ مِنْ جِهَةِ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ كَمَا سَيَأْتِي، وَكَانَ الْحَجَّاجُ عَكْسَ هَذَا؛ كَانَ نَاصِبِيًّا جَلْدًا ظَالِمًا غَاشِمًا، وَلَكِنْ لَمْ يَكُنْ فِي طَبَقَةِ هَذَا، يُتَّهَمُ عَلَى دِينِ الْإِسْلَامِ، وَدَعْوَى النُّبُوَّةِ، وَأَنَّهُ يَأْتِيهِ الْوَحْيُ مِنَ الْعَلِيِّ الْعَلَّامِ.
✧ The Killing of ʿUmar b. Saʿd b. Abī Waqqāṣ, the Commander of the Army That Killed al-Ḥusayn Al-Wāqidī said: Saʿd b. Abī Waqqāṣ ؓ was sitting one day when a slave of his came, his blood flowing onto his heels. Saʿd said to him, “Who did this to you?” He said, “Your son ʿUmar.” Saʿd said, “O God, kill him and let his blood flow.” Saʿd was one whose supplication was answered. When al-Mukhtār gained control of Kufa, ʿUmar b. Saʿd sought the protection of ʿAbd Allāh b. Jaʿdah b. Hubayrah, who was a friend of al-Mukhtār by his kinship to ʿAlī. He came to al-Mukhtār and obtained from him a guarantee of safety for ʿUmar b. Saʿd, its purport being that he was safe in his person, family, and property as long as he obeyed and remained at his home and in his city, and did not commit any offense; and al-Mukhtār intended that he not go out to the open to urinate or defecate. When ʿUmar b. Saʿd learned that al-Mukhtār wanted to kill him, he left his house at night intending to travel to Muṣʿab or ʿUbayd Allāh b. Ziyād. Some of al-Mukhtār’s clients informed him of that. Al-Mukhtār said, “What offense is greater than this?” It was said that his client said to him, “Will you leave your house and your home? Return.” So he returned. When morning came, he sent to al-Mukhtār asking, “Are you abiding by your guarantee?” It is said that he went to al-Mukhtār to ascertain that, and al-Mukhtār said to him, “Sit.” It is said that he sent ʿAbd Allāh b. Jaʿdah to al-Mukhtār to say, “Are you abiding by your guarantee to him?” Al-Mukhtār said to him, “Sit.” When he sat, al-Mukhtār said to his guard, “Go and bring me his head.” He went to him, killed him, and brought his head. In another narration, al-Mukhtār said one night, “Tomorrow I will kill a man with large feet, deep-set eyes, and prominent eyebrows, whose killing will delight the believers and the angels brought near.” Al-Haytham b. al-Aswad was present, and it occurred to him that he meant ʿUmar b. Saʿd. He sent his son al-ʿUryān to warn him. He said, “How can this be after he gave me covenants and oaths?” Al-Mukhtār, when he first came to Kufa, behaved well toward its people, and he wrote for ʿUmar b. Saʿd a letter of safety except if he committed an offense. Abū Mikhnaf said: Abū Jaʿfar al-Bāqir used to say, “Al-Mukhtār only meant that he enter the privy and commit an offense in it.” Then ʿUmar b. Saʿd grew restless again, and he began moving from one quarter to another. His affair ended with his returning to his house, after al-Mukhtār had heard of his moving from one place to another. He said, “No, by God, there is a chain on his neck that will bring him back; if he strove to flee he could not.” In the morning he sent Abū ʿAmrah to him. He entered upon him and said, “Answer the emir.” ʿUmar stood, stumbled over his robe, and Abū ʿAmrah struck him with the sword until he killed him. He brought his head in the lower part of his robe until he placed it before al-Mukhtār. Al-Mukhtār said to his son Ḥafṣ b. ʿUmar, who was sitting with al-Mukhtār, “Do you recognize this head?” He said the verse of return (innā li-llāhi wa-innā ilayhi rājiʿūn) and said, “Yes, and there is no good in life after him.” He said, “You speak truth.” Then he ordered him, and his neck was struck and his head placed with his father’s head. Then al-Mukhtār said, “This is for al-Ḥusayn, and this for ʿAlī b. al-Ḥusayn al-Akbar, and they are not equal. By God, if I killed three-quarters of Quraysh for him, they would not equal one of his fingertips.” The reason for al-Mukhtār’s being stirred to kill him was that Yazīd b. Sharāḥīl al-Anṣārī came to Muḥammad b. al-Ḥanafiyyah, greeted him, and the conversation turned until they discussed al-Mukhtār. Ibn al-Ḥanafiyyah said, “He claims to be a partisan of ours, while the killers of al-Ḥusayn are with him on chairs, conversing with him.” When Yazīd returned, he told al-Mukhtār that, so he killed ʿUmar b. Saʿd and sent his head and his son’s head to Ibn al-Ḥanafiyyah. He wrote to him informing him that he had killed those he could, and that he was pursuing the rest of those who had been present at the killing of al-Ḥusayn. ʿAbd Allāh b. Sharīk said: I met the companions of the marked cloaks and the black hoods of the companions of the pillars; when ʿUmar b. Saʿd passed them they said, “This is the killer of al-Ḥusayn,” and that was before he killed him. Ibn Sīrīn said: ʿAlī said to ʿUmar b. Saʿd, “How will you be when you stand in a station where you are given the choice between Paradise and the Fire, and you choose the Fire?” The letter of al-Mukhtār b. Abī ʿUbayd al-Thaqafī to Muḥammad b. al-Ḥanafiyyah. He wrote him a letter in which was: In the name of God, the Merciful, the Compassionate. To the Mahdī, Muḥammad b. ʿAlī, from al-Mukhtār b. Abī ʿUbayd. Peace be upon you, O Mahdī. I praise God to you, besides whom there is no god. To proceed: God has sent me as vengeance upon your enemies; they are among the slain, the captive, the banished, and the scattered. Praise be to God who killed your killer and aided your helpers. I have sent you the head of ʿUmar b. Saʿd and his son, and we have killed all those who shared in the blood of al-Ḥusayn and his household whom we could. Those who remain will not escape God. I will not draw back from them until I have not heard of one of them on the face of the earth. So write to me, O Mahdī, your opinion and I will follow it and act upon it. Peace be upon you, O Mahdī, and God’s mercy and blessings. Ibn Jarīr did not mention that Muḥammad b. al-Ḥanafiyyah replied to him, although Ibn Jarīr exhaustively treated this section and lengthened its exposition. It appears from the tenor of his words and his arrangement his strong partiality and attachment; for this reason he expanded in reporting it from the narrations of Abū Mikhnaf Lūṭ b. Yaḥyā, who is suspect in what he reports, especially in the matter of Shīʿism. This station has for the Shīʿa an attachment and what an attachment, for in it is the taking of vengeance for al-Ḥusayn and his family from their killers and retaliation against them. No doubt the killing of his killers was obligatory, and hastening to it was a gain, but God decreed it at the hand of al-Mukhtār the liar, who by his claim that revelation came to him became an infidel. The Messenger of God ﷺ said, “God supports this religion with the wicked man.” And God Most High said in His Book, which is the best of what writers write: “Thus We make some of the wrongdoers allies of others for what they used to earn” (Q 6:129). One of the poets said: There is no hand but the hand of God is above it, and no wrongdoer but will be tried with a wrongdoer. It will come in the biography of al-Mukhtār what proves his lying and fabrication and his claim of supporting the People of the House, while in reality he was using that to gather the rabble of the Shīʿa in Kufa, in order to establish for them a state and to dominate with them and to prowl upon his opponents. Then God Most High set over him one who took vengeance on him. This is the liar of whom the Messenger ﷺ said in the ḥadīth of Asmāʾ bt. al-Ṣiddīq that there would be in Thaqīf a liar and a destroyer. This is the liar, appearing as a Shīʿī; the destroyer is al-Ḥajjāj b. Yūsuf al-Thaqafī, who was made governor of Kufa by ʿAbd al-Malik b. Marwān, as will come. Al-Ḥajjāj was the opposite of this; he was a hard-core anti-Shīʿī, unjust and ruthless, but he was not in the same class as this one, accused of abandoning the religion of Islam and claiming prophethood and that revelation came to him from the Most High, All-Knowing.
Tarikh (al-Tabari) 2267No grade recorded
بَيْعَةِ الْمُثَنَّى الْعَبْدِيِّ لِلْمُخْتَارِ بِالْبَصْرَةِ قَالَ ابْنُ جَرِيرٍ وَفِي سنة ست وستين بَعَثَ الْمُخْتَارُ الْمُثَنَّى بْنَ مُخَرِّبَةَ الْعَبْدِيَّ إِلَى الْبَصْرَةِ يَدْعُو إِلَيْهِ مَنِ اسْتَطَاعَ مَنْ أَهْلِهَا، فَدَخَلَهَا وَابْتَنَى بِهَا مَسْجِدًا يَجْتَمِعُ إِلَيْهِ فِيهِ قَوْمُهُ فَجَعَلَ يَدْعُو إِلَى الْمُخْتَارِ ثُمَّ أَتَى مَدِينَةَ الرِّزْقِ، فَعَسْكَرَ عِنْدَهَا فَبَعَثَ إِلَيْهِ الْحَارِثُ بْنُ عَبْدِ اللَّهِ بْنِ أَبِي رَبِيعَةَ الْقُبَاعُ - وَهُوَ أَمِيرُ الْبَصْرَةِ قَبْلَ أَنْ يُعْزَلَ بِمُصْعَبٍ - جَيْشًا مَعَ عَبَّادِ بْنِ الْحُصَيْنِ أَمِيرِ الشُّرْطَةِ، وَقَيْسِ بْنِ الْهَيْثَمِ فَقَاتَلُوهُ وَأَخَذُوا مِنْهُ الْمَدِينَةَ، وَانْهَزَمَ أَصْحَابُهُ، وَكَانَ قَدْ قَامَ بِنُصْرَتِهِمْ بَنُو عَبْدِ الْقَيْسِ، فَبَعَثَ إِلَيْهِمُ الْجَيْشَ، فَبَعَثُوا إِلَيْهِ فَأَرْسَلَ الْأَحْنَفَ بْنَ قَيْسٍ، وَ عَمْرَو بْنَ عَبْدِ الرَّحْمَنِ الْمَخْزُومِيَّ لِيُصْلِحَا بَيْنَ النَّاسِ وَسَاعَدَهُمَا مَالِكُ بْنُ مِسْمَعٍ، فَانْحَجَزَ النَّاسُ بَعْضُهُمْ عَنْ بَعْضٍ وَرَجَعَ إِلَى الْمُخْتَارِ فِي نَفَرٍ يَسِيرٍ مِنْ أَصْحَابِهِ مَغْلُولًا مَغْلُوبًا مَسْلُوبًا، وَأَخْبَرَ الْمُخْتَارَ بِمَا وَقَعَ مِنَ الصُّلْحِ عَلَى يَدَيِ الْأَحْنَفِ وَغَيْرِهِ مِنْ أُولَئِكَ الْأُمَرَاءِ، وَطَمِعَ الْمُخْتَارُ فِيهِمْ، وَكَاتَبَهُمْ فِي أَنْ يَدْخُلُوا مَعَهُ فِيمَا هُوَ فِيهِ مِنَ الْأَمْرِ. وَكَانَ كِتَابُهُ إِلَى الْأَحْنَفِ بْنِ قَيْسٍ: مِنَ الْمُخْتَارِ إِلَى الْأَحْنَفِ بْنِ قَيْسٍ وَمَنْ قِبَلَهُ، فَسِلْمٌ أَنْتُمْ، أَمَّا بَعْدُ: فَوَيْلُ أُمِّ رَبِيعَةَ مِنْ مُضَرَ، وَإِنَّ الْأَحْنَفَ يُورِدُ قَوْمَهُ سَقَرَ، حَيْثُ لَا يَسْتَطِيعُ لَهُمُ الصَّدَرَ، وَإِنِّي لَا أَمْلِكُ لَكُمْ مَا قَدْ خُطَّ فِي الْقَدَرِ، وَقَدْ بَلَغَنِي أَنَّكُمْ تُسَمُّونِي كَذَّابًا، وَقَدْ كُذِّبَ الْأَنْبِيَاءُ مِنْ قَبْلِي، وَلَسْتُ بِخَيْرٍ مِنْهُمْ. وَقَالَ ابْنُ جَرِيرٍ بسنده عَنِ الشَّعْبِيِّ، قَالَ: دَخَلْتُ الْبَصْرَةَ فَقَعَدْتُ إِلَى حَلْقَةٍ فِيهَا الْأَحْنَفُ بْنُ قَيْسٍ، فَقَالَ بَعْضُ الْقَوْمِ: مَنْ أَنْتَ ؟ فَقُلْتُ: رَجُلٌ مِنْ أَهْلِ الْكُوفَةِ. فَقَالَ: أَنْتُمْ مَوَالٍ لَنَا. قُلْتُ: وَكَيْفَ ؟ قَالَ: قَدْ أَنْقَذْنَاكُمْ مِنْ أَيْدِي عَبِيدِكُمْ مِنْ أَصْحَابِ الْمُخْتَارِ. قُلْتُ: تَدْرِي مَا قَالَ شَيْخٌ مِنْ هَمْدَانَ فِينَا وَفِيكُمْ ؟ فَقَالَ الْأَحْنَفُ: وَمَا قَالَ ؟ قُلْتُ: قَالَ: أَفَخَرْتُمْ أَنْ قَتَلْتُمْ أَعَبُدًا وَهَزَمْتُمْ مَرَّةً آلَ عَزَلْ فَإِذَا فَاخَرْتُمُونَا فَاذْكُرُوا مَا فَعَلْنَا بِكُمْ يَوْمَ الْجَمَلْ بَيْنَ شَيْخٍ خَاضِبٍ عُثْنُونَهُ وَفَتًى أَبْيَضَ وَضَّاحًا رِفَلْ جَاءَنَا يَهْدِجُ فِي سَابِغَةٍ فَذَبَحْنَاهُ ضُحًى ذَبْحَ الْحَمَلْ وَعَفَوْنَا فَنَسِيتُمْ عَفْوَنَا وَكَفَرْتُمْ نِعْمَةَ اللَّهِ الْأَجَلْ وَقَتَلْتُمْ بِحُسَيْنٍ مِنْهُمُ بَدَلًا مِنْ قَوْمِكُمْ شَرَّ بَدَلْ قَالَ: فَغَضِبَ الْأَحْنَفُ، وَقَالَ: يَا غُلَامُ، هَاتِ الصَّحِيفَةَ، فَأُتِيَ بِصَحِيفَةٍ فِيهَا: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، مِنَ الْمُخْتَارِ بْنِ أَبِي عُبَيْدٍ إِلَى الْأَحْنَفِ بْنِ قَيْسٍ أَمَّا بَعْدُ: فَوَيْلُ أُمِّ رَبِيعَةَ مِنْ مُضَرَ، فَإِنَّ الْأَحْنَفَ يُورِدُ قَوْمَهُ سَقَرَ، حَيْثُ لَا يَقْدِرُونَ عَلَى الصَّدَرِ، وَقَدْ بَلَغَنِي أَنَّكُمْ تُكَذِّبُونِي، فَإِنْ كُذِّبْتُ فَقَدْ كُذِّبَتْ رُسُلٌ مِنْ قَبْلِي، وَلَسْتُ بِخَيْرٍ مِنْهُمْ، ثُمَّ قَالَ الْأَحْنَفُ: هَذَا مِنَّا أَوْ مِنْكُمْ.
✧ The pledge of allegiance of al-Muthannā al-ʿAbdī to al-Mukhtār in al-Baṣrah. Ibn Jarīr said: In the year sixty-six, al-Mukhtār sent al-Muthannā b. Mukharribah al-ʿAbdī to al-Baṣrah to call to him whoever he could of its people. He entered it and built therein a mosque in which his people gathered to him, and he began calling to al-Mukhtār. Then he came to the City of Provision (Madīnat al-Rizq) and encamped beside it. Al-Ḥārith b. ʿAbd Allāh b. Abī Rabīʿah al-Qubāʿ—and he was governor of al-Baṣrah before he was replaced by Muṣʿab—sent against him an army with ʿAbbād b. al-Ḥuṣayn, chief of the shurṭah, and Qays b. al-Haytham. They fought him and seized the city from him, and his companions were routed. Banū ʿAbd al-Qays had stood in support of them, so he sent the army against them. They sent to him, and he sent al-Aḥnaf b. Qays and ʿAmr b. ʿAbd al-Raḥmān al-Makhzūmī to make peace between the people, and Mālik b. Mismaʿ assisted them. So the people held back from one another, and he returned to al-Mukhtār with a small band of his companions, fettered, defeated, and despoiled, and he informed al-Mukhtār of what had occurred of the peace at the hands of al-Aḥnaf and others of those commanders. Al-Mukhtār was hopeful regarding them and wrote to them to enter with him into the matter in which he was engaged. His letter to al-Aḥnaf b. Qays was: From al-Mukhtār to al-Aḥnaf b. Qays and those with him: So peace be upon you. To proceed: Woe to the mother of Rabīʿah from Muḍar! Indeed al-Aḥnaf leads his people to Saqar, where he cannot bring them to the source. And indeed I do not possess for you what has been inscribed in destiny. It has reached me that you call me a liar, but prophets before me were called liars, and I am no better than them. And Ibn Jarīr said with his chain from al-Shaʿbī, who said: I entered al-Baṣrah and sat in a circle in which al-Aḥnaf b. Qays was present. Some of the people said: Who are you? I said: A man from the people of al-Kūfah. He said: You are clients (mawālī) of ours. I said: How so? He said: We have rescued you from the hands of your slaves, from the companions of al-Mukhtār. I said: Do you know what an old man of Hamdān said concerning us and you? Al-Aḥnaf said: And what did he say? I said: He said: Do you boast that you killed slaves, and once routed the family of ʿAzal? So if you vie with us in glory, then remember what we did to you on the Day of the Camel— between an elder dyeing his beard and a fair, radiant youth, trailing robes. He came to us striding in a coat of mail, and we slaughtered him in the forenoon as a lamb is slaughtered. We pardoned, and you forgot our pardon, and you disbelieved the greatest blessing of God. And you killed, for Ḥusayn, some of them as a substitute for your own people—an evil substitute. He said: So al-Aḥnaf became angry and said: O boy, bring the scroll. A scroll was brought in which was: In the name of God, the Merciful, the Compassionate. From al-Mukhtār b. Abī ʿUbayd to al-Aḥnaf b. Qays. To proceed: Woe to the mother of Rabīʿah from Muḍar! For indeed al-Aḥnaf leads his people to Saqar, where they have no power over the source. It has reached me that you call me a liar, but if I am called a liar, messengers before me were called liars, and I am no better than them. Then al-Aḥnaf said: This is from us or from you.
Tarikh (al-Tabari) 2268No grade recorded
( مُصَانَعَةُ الْمُخْتَارِ ابْنَ الزُّبَيْرِ يُرِيدُ خِدَاعَهُ ) وَلَمَّا عَلِمَ الْمُخْتَارُ أَنَّ ابْنَ الزُّبَيْرِ لَا يَنَامُ عَنْهُمْ، وَأَنَّ جَيْشَ الشَّامِ مِنْ قِبَلِ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ يَقْصِدُونَهُ مَعَ عُبَيْدِ اللَّهِ بْنِ زِيَادٍ فِي جَمْعٍ كَثِيرٍ لَا يُرَامُ، شَرَعَ يُصَانِعُ ابْنَ الزُّبَيْرِ، يُرِيدُ خِدَاعَهُ وَالْمَكْرَ بِهِ، فَكَتَبَ إِلَيْهِ إِنِّي كُنْتُ بَايَعْتُكَ عَلَى السَّمْعِ وَالطَّاعَةِ وَالنُّصْحِ لَكَ، فَلَمَّا رَأَيْتُكَ قَدْ أَعْرَضْتَ عَنِّي تَبَاعَدْتُ عَنْكَ، فَإِنْ كُنْتَ عَلَى مَا أَعْهَدُ مِنْكَ فَأَنَا عَلَى السَّمْعِ وَالطَّاعَةِ لَكَ. وَالْمُخْتَارُ يُخْفِي هَذَا كُلَّ الْإِخْفَاءِ عَنِ الشِّيعَةِ، فَإِذَا ذَكَرَ لَهُ أَحَدٌ شَيْئًا مِنْ ذَلِكَ أَظْهَرَ لَهُمْ أَنَّهُ أَبْعَدُ النَّاسِ مِنْ ذَلِكَ. فَلَمَّا وَصَلَ كِتَابُهُ إِلَى ابْنِ الزُّبَيْرِ أَرَادَ أَنْ يَعْلَمَ أَصَادِقٌ أَمْ كَاذِبٌ ؟ فَدَعَا عُمَرُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ الْحَارِثِ بْنِ هِشَامٍ الْمَخْزُومِيُّ، فَقَالَ لَهُ: تَجَهَّزْ إِلَى الْكُوفَةِ فَقَدْ وَلَّيْتُكَهَا. فَقَالَ: وَكَيْفَ وَبِهَا الْمُخْتَارُ ؟ فَقَالَ: إِنَّهُ يَزْعُمُ أَنَّهُ سَامِعٌ لَنَا مُطِيعٌ، وَأَعْطَاهُ قَرِيبًا مِنْ أَرْبَعِينَ أَلْفًا يَتَجَهَّزُ بِهَا، فَسَارَ، فَلَمَّا كَانَ بِبَعْضِ الطَّرِيقِ لَقِيَهُ زَائِدَةُ بْنُ قُدَامَةَ مِنْ جِهَةِ الْمُخْتَارِ فِي خَمْسِمِائَةِ فَارِسٍ مُلْبِسَةٍ، وَمَعَهُ سَبْعُونَ أَلْفًا مِنَ الْمَالِ، وَقَدْ تَقَدَّمَ إِلَيْهِ الْمُخْتَارُ فَقَالَ لَهُ: أَعْطِهِ الْمَالَ، فَإِنْ هُوَ انْصَرَفَ وَإِلَّا فَأَرِهِ الرِّجَالَ فَقَاتِلْهُ حَتَّى يَنْصَرِفَ، فَلَمَّا رَأَى عُمَرُ بْنُ عَبْدِ الرَّحْمَنِ الْجِدَّ قَبَضَ الْمَالَ وَسَارَ إِلَى الْبَصْرَةِ فَاجْتَمَعَ هُوَ وَابْنُ مُطِيعٍ بِهَا عِنْدَ أَمِيرِهَا الْحَارِثِ بْنِ عَبْدِ اللَّهِ بْنِ أَبَى رَبِيعَةَ وَذَلِكَ قَبْلَ وُثُوبِ الْمُثَنَّى بْنِ مُخَرِّبَةَ - كَمَا تَقَدَّمَ - وَقَبْلَ وُصُولِ مُصْعَبِ بْنِ الزُّبَيْرِ إِلَيْهَا. وَقِيلَ: إِنَّ الْمُخْتَارَ كَتَبَ إِلَى ابْنِ الزُّبَيْرِ: إِنِّي اتَّخَذْتُ الْكُوفَةَ دَارًا، فَإِنْ سَوَّغْتَنِي ذَلِكَ وَأَمَرْتَ لِي بِأَلْفِ أَلْفِ دِرْهَمٍ سِرْتُ إِلَى الشَّامِ، فَكَفَيْتُكَ ابْنَ مَرْوَانَ. فَقَالَ ابْنُ الزُّبَيْرِ: إِلَى مَتَى أُمَاكِرُ كَذَّابَ ثَقِيفٍ وَيُمَاكِرُنِي ؟ ثُمَّ تَمَثَّلَ، شِعْرٌ: عَارِي الْجَوَاعِرِ مَنْ ثَمُودٌ أَصْلُهُ عَبْدٌ وَيَزْعُمُ أَنَّهُ مَنْ يَقْدُمُ وَكَتَبَ إِلَيْهِ: وَاللَّهِ وَلَا دِرْهَمٌ: وَلَا أَمْتَرِي [ عَبْدَ ] الْهَوَانِ بِبَدْرَتِي وَإِنِّي لَآتِي الْحَتْفَ مَا دُمْتُ أَسْمَعُ وَبَعْثَ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ ابْنَ عَمِّهِ عَبْدَ الْمَلِكِ بْنِ الْحَارِثِ بْنِ الْحَكَمِ فِي جَيْشٍ إِلَى وَادِي الْقُرَى لِيَأْخُذُوا الْمَدِينَةَ مِنْ نُوَّابِ ابْنِ الزُّبَيْرِ وَكَتَبَ الْمُخْتَارُ إِلَى ابْنِ الزُّبَيْرِ: إِنْ أَحْبَبْتَ أَنْ أَمُدَّكَ بِمَدَدٍ، وَإِنَّمَا يُرِيدُ الْمُخْتَارُ خَدِيعَتَهُ وَمُكَايَدَتَهُ فَكَتَبَ إِلَيْهِ ابْنُ الزُّبَيْرِ إِنْ كُنْتَ عَلَى طَاعَتِي فَلَسْتُ أَكْرَهُ ذَلِكَ، فَابْعَثْ بِجُنْدٍ إِلَى وَادِي الْقُرَى لِيَكُونُوا مَدَدًا لَنَا عَلَى قِتَالِ الشَّامِيِّينَ فَجَهَّزَ الْمُخْتَارُ ثَلَاثَةَ آلَافٍ عَلَيْهِمْ شُرَحْبِيلُ بْنُ وَرْسٍ الْهَمْدَانِيُّ لَيْسَ فِيهِمْ مِنَ الْعَرَبِ إِلَّا سَبْعُمِائَةٍ، وَقَالَ لَهُ: سِرْ حَتَّى تَدْخُلَ الْمَدِينَةَ فَإِنْ دَخَلَهَا فَاكْتُبْ إِلَيَّ حَتَّى يَأْتِيَكَ أَمْرِي، وَإِنَّمَا يُرِيدُ أَخْذَ الْمَدِينَةِ مِنَ ابْنِ الزُّبَيْرِ، ثُمَّ يَرْكَبُ بَعْدَ ذَلِكَ إِلَى مَكَّةَ لِيُحَاصِرَ ابْنَ الزُّبَيْرِ بِهَا، وَخَشِيَ ابْنُ الزُّبَيْرِ أَنْ يَكُونَ الْمُخْتَارُ بَعَثَ ذَلِكَ الْجَيْشَ مَكْرًا فَبَعَثَ الْعَبَّاسَ بْنَ سَهْلِ بْنِ سَعْدٍ السَّاعِدِيَّ فِي أَلْفَيْنِ وَأَمْرَهُ أَنْ يَسْتَعِينَ بِالْأَعْرَابِ وَقَالَ لَهُمْ: إِنْ رَأَيْتُمُوهُمْ فِي طَاعَتِي وَإِلَّا فَكَايِدُوهُمْ حَتَّى نُهْلِكَهُمْ. فَأَقْبَلَ الْعَبَّاسُ بْنُ سَهْلٍ حَتَّى لَقِيَ ابْنَ وَرْسٍ بِالرَّقِيمِ وَقَدْ تَعَبَّى ابْنُ وَرْسٍ فِي جَيْشِهِ، فَاجْتَمَعَا عَلَى مَاءٍ هُنَالِكَ فَقَالَ لَهُ الْعَبَّاسُ: أَلَسْتُمْ فِي طَاعَةِ ابْنِ الزُّبَيْرِ ؟ فَقَالَ بَلَى. قَالَ فَإِنَّهُ قَدْ أَمَرَنِي أَنْ نَذْهَبَ إِلَى وَادِي الْقُرَى فَنُقَاتِلُ مَنْ بِهِ مِنَ الشَّامِيِّينَ، فَقَالَ لَهُ ابْنُ وَرْسٍ: فَإِنِّي لَمْ أُومَرْ بِطَاعَتِكَ، وَإِنَّمَا أُمِرْتُ أَنْ أَدْخُلَ الْمَدِينَةَ، ثُمَّ أَكْتُبَ إِلَى صَاحِبِي فَيَأْمُرَنِي بِأَمْرِهِ. فَفَهِمَ عَبَّاسٌ مَغْزَاهُ، وَلَمْ يُظْهِرْ لَهُ أَنَّهُ فَطِنَ لِذَلِكَ، فَقَالَ لَهُ: رَأْيُكَ أَفْضَلُ، فَاعْمَلْ مَا بَدَا لَكَ، ثُمَّ نَهَضَ الْعَبَّاسُ مِنْ عِنْدِهِ، وَبَعَثَ إِلَيْهِمُ الْجُزُرَ وَالْغَنَمَ وَالدَّقِيقَ، وَقَدْ كَانَ عِنْدَهُمْ حَاجَةٌ أَكِيدَةٌ إِلَى ذَلِكَ، وَجُوعٌ كَثِيرٌ فَجَعَلُوا يَذْبَحُونَ وَيَطْبُخُونَ وَيَخْتَبِزُونَ وَيَأْكُلُونَ عَلَى ذَلِكَ الْمَاءِ، فَلَمَّا كَانَ اللَّيْلُ بَيَّتَهُمْ عَبَّاسُ بْنُ سَهْلٍ فَقَتَلَ أَمِيرَهُمْ وَطَائِفَةً مِنْهُمْ نَحْوًا مِنْ سَبْعِينَ وَأَسَرَ مِنْهُمْ خَلْقًا كَثِيرًا فَقَتَلَ أَكْثَرَهُمْ وَرَجَعَ الْقَلِيلُ مِنْهُمْ إِلَى الْمُخْتَارِ وَإِلَى بِلَادِهِمْ خَائِبِينَ. قَالَ أَبُو مِخْنَفٍ: فَحَدَّثَنِي يُوسُفُ أَنَّ عَبَّاسَ بْنَ سَهْلٍ انْتَهَى إِلَيْهِمْ وَهُوَ يَقُولُ: أَنَا ابْنُ سَهْلٍ فَارِسٌ غَيْرُ وَكَلْ أَرْوَعُ مِقْدَامٌ إِذَا الْكَبْشُ نَكَلْ وَأَعْتَلِي رَأْسَ الطِّرِمَّاحِ الْبَطَلْ بِالسَّيْفِ يَوْمَ الرَّوْعِ حَتَّى يُنْخَزَلْ بلوغ خبر مقتل جيش المختار بن أبي عبيد الثقفي إلى المدينة إليه وكتابه إلى محمد ابن الحنفية فَلَمَّا بَلَغَ خَبَرُهُمُ الْمُخْتَارَ قَامَ فِي أَصْحَابِهِ خَطِيبًا فَقَالَ: إِنَّ الْفُجَّارَ الْأَشْرَارَ قَتَلُوا الْأَبْرَارَ الْأَخْيَارَ، أَلَا إِنَّهُ كَانَ أَمْرًا مَأْتِيًّا وَقَضَاءً مَقْضِيًّا، ثُمَّ كَتَبَ إِلَى مُحَمَّدِ ابْنِ الْحَنَفِيَّةِ مَعَ صَالِحِ بْنِ مَسْعُودٍ الْخَثْعَمِيِّ كِتَابًا يَذْكُرُ فِيهِ أَنَّهُ بَعَثَ إِلَى الْمَدِينَةِ جَيْشًا لِنُصْرَتِهِ فَغَدَرَ بِهِمْ جَيْشُ ابْنِ الزُّبَيْرِ فَإِنْ رَأَيْتَ أَنْ أَبْعَثَ جَيْشًا آخَرَ إِلَى الْمَدِينَةِ وَتَبْعَثُ مِنْ قِبَلِكَ رُسُلًا إِلَيْهِمْ فَافْعَلْ، فَكَتَبَ إِلَيْهِ ابْنُ الْحَنَفِيَّةِ: أَمَّا بَعْدُ: فَإِنَّ أَحَبَّ الْأُمُورِ كُلِّهَا إِلَيَّ مَا أُطِيعُ اللَّهَ فِيهِ، فَأَطِعِ اللَّهَ فِيمَا أَسْرَرْتَ وَأَعْلَنْتَ، وَاعْلَمْ أَنِّي لَوْ أَرَدْتُ الْقِتَالَ لَوَجَدْتُ النَّاسَ إِلَيَّ سِرَاعًا، وَالْأَعْوَانَ لِي كَثِيرَةً، وَلَكِنِّي أَعْتَزِلُهُمْ وَأَصْبِرُ حَتَّى يَحْكُمَ اللَّهُ لِي وَهُوَ خَيْرُ الْحَاكِمِينَ، وَقَالَ لِصَالِحِ بْنِ مَسْعُودٍ: قُلْ لِلْمُخْتَارِ فَلْيَتَّقِ اللَّهَ وَلْيَكْفُفْ عَنِ الدِّمَاءِ. فَلَمَّا انْتَهَى إِلَيْهِ كِتَابُ مُحَمَّدِ ابْنِ الْحَنَفِيَّةِ قَالَ: إِنِّي قَدْ أُمِرْتُ بِجَمْعِ الْبِرِّ وَالْيُسْرِ، وَبِطَرْحِ الْكُفْرِ وَالْغَدْرِ. وَذَكَرَ ابْنُ جَرِيرٍ مِنْ طَرِيقِ الْمَدَائِنِيِّ، وَ أَبَى مِخْنَفٍ أَنَّ عَبْدَ اللَّهِ بْنَ الزُّبَيْرِ عَمَدَ إِلَى ابْنِ الْحَنَفِيَّةِ وَسَبْعَةَ عَشَرَ رَجُلًا مِنْ أَشْرَافِ أَهْلِ الْكُوفَةِ فَحَبَسَهُمْ حَتَّى يُبَايِعُوهُ، فَكَرِهُوا أَنْ يُبَايِعُوا إِلَّا مَنِ اجْتَمَعَتْ عَلَيْهِ الْأُمَّةُ فَتَهَدَّدَهُمْ وَتَوَعَّدَهُمْ وَاعْتَقَلَهُمْ بِزَمْزَمَ، فَكَتَبُوا إِلَى الْمُخْتَارِ بْنِ أَبِي عُبَيْدٍ يَسْتَصْرِخُونَهُ وَيَسْتَنْصِرُونَهُ وَيَقُولُونَ لَهُ: إِنَّ ابْنَ الزُّبَيْرِ قَدْ تَوَعَّدَنَا بِالْقَتْلِ وَالْحَرِيقِ فَلَا تَخْذُلُونَا كَمَا خَذَلْتُمُ الْحُسَيْنَ وَأَهْلَ بَيْتِهِ. فَجَمَعَ الْمُخْتَارُ الشِّيعَةَ وَقَرَأَ عَلَيْهِمُ الْكِتَابَ وَقَالَ: هَذَا كِتَابُ الْمَهْدِيِّ وَصَرِيخُ أَهْلِ الْبَيْتِ، قَدْ أَصْبَحُوا مَحْصُورِينَ يَنْتَظِرُونَ الْقَتْلَ وَالتَّحْرِيقَ. وَقَالَ: لَسْتُ أَبَا إِسْحَاقَ إِنْ لَمْ أَنْصُرْهُمْ نَصْرًا مُؤَزَّرًا، وَإِنْ لَمْ أُسَرِّبْ إِلَيْهِمُ الْخَيْلَ كَالسَّيْلِ يَتْلُوهُ السَّيْلُ، حَتَّى يَحِلَّ بِابْنِ الْكَاهِلِيَّةِ الْوَيْلُ. ثُمَّ وَجَّهَ أَبَا عَبْدِ اللَّهِ الْجَدَلِيَّ فِي سَبْعِينَ رَاكِبًا مِنْ أَهْلِ الْقُوَّةِ، وَظَبْيَانَ بْنَ عُمَارَةَ التَّمِيمِيَّ فِي أَرْبَعِمِائَةٍ، وَأَبَا الْمُعْتَمِرِ فِي مِائَةٍ، وَهَانِئَ بْنَ قَيْسٍ فِي مِائَةٍ، وَعُمَيْرَ بْنَ طَارِقٍ فِي أَرْبَعِينَ، وَيُونُسَ بْنَ عِمْرَانَ فِي أَرْبَعِينَ، وَكَتَبَ إِلَى مُحَمَّدِ ابْنِ الْحَنَفِيَّةِ مَعَ الطُّفَيْلِ بْنِ عَامِرٍ بِتَوْجِيهِ الْجُنُودِ إِلَيْهِ، فَنَزَلَ أَبُو عَبْدِ اللَّهِ الْجَدَلِيُّ بِذَاتِ عِرْقٍ حَتَّى تَلَاحَقَ بِهِ نَحْوٌ مِنْ مِائَةٍ وَخَمْسِينَ فَارِسًا، ثُمَّ سَارَ بِهِمْ حَتَّى دَخَلَ الْمَسْجِدَ الْحَرَامَ نَهَارًا جِهَارًا، وَهُمْ يَقُولُونَ: يَا ثَارَاتِ الْحُسَيْنِ. وَقَدْ أَعَدَّ ابْنُ الزُّبَيْرِ الْحَطَبَ لِابْنِ الْحَنَفِيَّةِ وَأَصْحَابِهِ لِيُحَرِّقَهُمْ بِهِ إِنْ لَمْ يُبَايِعُوا، وَقَدْ بَقِيَ مِنَ الْأَجَلِ يَوْمَانِ، فَعَمَدُوا - يَعْنِي أَصْحَابَ الْمُخْتَارِ - إِلَى مُحَمَّدِ ابْنِ الْحَنَفِيَّةِ فَأَطْلَقُوهُ مِنْ سِجْنِ ابْنِ الزُّبَيْرِ، وَقَالُوا: إِنْ أَذِنْتَ لَنَا قَاتَلْنَا ابْنَ الزُّبَيْرِ فَقَالَ: إِنِّي لَا أَرَى الْقِتَالَ فِي الْمَسْجِدِ الْحَرَامِ. فَقَالَ لَهُمُ ابْنُ الزُّبَيْرِ: لَيْسَ يَبْرَحُ وَتَبْرَحُونَ حَتَّى يُبَايِعَ وَتُبَايِعُوا مَعَهُ، فَامْتَنَعُوا عَلَيْهِ ثُمَّ لَحِقَهُمْ بَقِيَّةُ أَصْحَابِهِمْ، فَجَعَلُوا يَقُولُونَ وَهُمْ دَاخِلُونَ الْحَرَمَ: يَا ثَارَاتِ الْحُسَيْنِ فَلَمَّا رَأَى ابْنُ الزُّبَيْرِ ذَلِكَ مِنْهُمْ خَافَهُمْ وَكَفَّ عَنْهُمْ ثُمَّ أَخَذُوا مُحَمَّدَ ابْنَ الْحَنَفِيَّةِ وَأَخَذُوا مِنَ الْحَجِيجِ مَالًا كَثِيرًا فَسَارَ بِهِمْ حَتَّى دَخَلَ شِعْبَ عَلِيٍّ، وَاجْتَمَعَ مَعَهُ أَرْبَعَةُ آلَافِ رَجُلٍ فَقَسَمَ بَيْنَهُمُ الْمَالَ وَعَزُّوا وَامْتَنَعُوا. فَلَمَّا قُتِلَ الْمُخْتَارُ تَضَعْضَعُوا وَاحْتَاجُوا. ثُمَّ إِنَّ الْبِلَادَ اسْتَوْثَقَتْ لِابْنِ الزُّبَيْرِ بَعْدَ قَتْلِ الْمُخْتَارِ، فَأَرْسَلَ إِلَى ابْنِ الْحَنَفِيَّةِ: ادْخُلْ فِي بَيْعَتِي وَإِلَّا نَابَذْتُكَ. وَكَانَ رَسُولَهُ عُرْوَةُ بْنُ الزُّبَيْرِ. فَقَالَ ابْنُ الْحَنَفِيَّةِ: بُؤْسًا لِأَخِيكَ، مَا أَلَجَّهُ فِيمَا أَسْخَطَ اللَّهَ وَأَغْفَلَهُ عَنْ ذَاتِ اللَّهِ ! وَقَالَ لِأَصْحَابِهِ: إِنَّ ابْنَ الزُّبَيْرِ يُرِيدُ أَنْ يَثُورَ بِنَا، وَقَدْ أَذِنْتُ لِمَنْ أَحَبَّ الِانْصِرَافَ عَنَّا، فَإِنَّهُ لَا ذِمَامَ عَلَيْهِ مِنَّا وَلَا لَوْمَ، فَإِنِّي مُقِيمٌ حَتَّى يَفْتَحَ اللَّهُ بَيْنِي وَبَيْنَ ابْنِ الزُّبَيْرِ، وَهُوَ خَيْرُ الْفَاتِحِينَ. فَقَامَ إِلَيْهِ أَبُو عَبْدِ اللَّهِ الْجَدَلِيُّ وَغَيْرُهُ، فَأَعْلَمُوهُ أَنَّهُمْ غَيْرُ مُفَارِقِيهِ. وَبَلَغَ خَبَرُهُ عَبْدَ الْمَلِكِ بْنَ مَرْوَانَ، فَكَتَبَ إِلَيْهِ يُعْلِمُهُ أَنَّهُ إِنْ قَدِمَ عَلَيْهِ أَحْسَنَ إِلَيْهِ، وَأَنَّهُ يَنْزِلُ إِلَى الشَّامِ إِنْ أَرَادَ حَتَّى يَسْتَقِيمَ أَمْرُ النَّاسِ، فَخَرَجَ ابْنُ الْحَنَفِيَّةِ وَأَصْحَابُهُ إِلَى الشَّامِ، وَخَرَجَ مَعَهُ كُثَيِّرُ عَزَّةَ وَهُوَ يَقُولُ، شِعْرٌ: هُدِيتَ يَا مَهْدِيَّنَا ابْنَ الْمُهْتَدِيِ أَنْتَ الَّذِي نَرْضَى بِهِ وَنَرْتَجِي أَنْتَ ابْنُ خَيْرِ النَّاسِ بَعْدَ النَّبِي أَنْتَ إِمَامُ الْحَقِّ لَسْنَا نَمْتَرِي يَا ابْنَ عَلِيٍّ سِرْ وَمَنْ مِثْلُ عَلِي فَلَمَّا وَصَلَ مَدْيَنَ بَلَغَهُ غَدْرُ عَبْدِ الْمَلِكِ بِعَمْرِو بْنِ سَعِيدٍ، فَنَدِمَ عَلَى إِتْيَانِهِ وَخَافَهُ، فَنَزَلَ أَيْلَةَ، وَتَحَدَّثَ النَّاسُ بِفَضْلِ مُحَمَّدٍ وَكَثْرَةِ عِبَادَتِهِ وَزُهْدِهِ وَحُسْنِ هَدْيِهِ. فَلَمَّا بَلَغَ ذَلِكَ عَبْدَ الْمَلِكِ نَدِمَ عَلَى إِذْنِهِ لَهُ فِي قُدُومِهِ بَلَدَهُ، فَكَتَبَ إِلَيْهِ: إِنَّهُ لَا يَكُونُ فِي سُلْطَانِي مَنْ لَمْ يُبَايِعْنِي. فَارْتَحَلَ إِلَى مَكَّةَ وَنَزَلَ شِعْبَ أَبِي طَالِبٍ، فَأَرْسَلَ إِلَيْهِ ابْنُ الزُّبَيْرِ يَأْمُرُهُ بِالرَّحِيلِ عَنْهُ، وَكَتَبَ إِلَى أَخِيهِ مُصْعَبِ بْنِ الزُّبَيْرِ يَأْمُرُهُ أَنْ يُسَيِّرَ نِسَاءَ مَنْ مَعَ ابْنِ الْحَنَفِيَّةِ، فَسَيَّرَ نِسَاءً، مِنْهُنَّ امْرَأَةُ أَبِي الطُّفَيْلِ عَامِرِ بْنِ وَاثِلَةَ، فَجَاءَتْ حَتَّى قَدِمَتْ عَلَيْهِ، فَقَالَ الطُّفَيْلُ، شِعْرٌ: إِنْ يَكُ سَيَّرَهَا مُصْعَبُ فَإِنِّي إِلَى مُصْعَبٍ مُتْعَبُ أَقُودُ الْكَتِيبَةَ مُسْتَلْئِمًا كَأَنِّي أَخُو عِزَّةٍ أَحْرَبُ وَهِيَ عِدَّةُ أَبْيَاتٍ. وَأَلَحَّ ابْنُ الزُّبَيْرِ عَلَى ابْنِ الْحَنَفِيَّةِ بِالِانْتِقَالِ إِلَى مَكَّةَ، فَاسْتَأْذَنَهُ أَصْحَابُهُ فِي قِتَالِ ابْنِ الزُّبَيْرِ، فَلَمْ يَأْذَنْ لَهُمْ وَقَالَ: اللَّهُمَّ أَلْبِسِ ابْنَ الزُّبَيْرِ لِبَاسَ الذُّلِّ وَالْخَوْفِ، وَسَلِّطْ عَلَيْهِ وَعَلَى أَشْيَاعِهِ مَنْ يَسُومُهُمُ الَّذِي يَسُومُ النَّاسَ. ثُمَّ سَارَ إِلَى الطَّائِفِ، فَدَخَلَ ابْنُ عَبَّاسٍ عَلَى ابْنِ الزُّبَيْرِ وَأَغْلَظَ لَهُ، فَجَرَى بَيْنَهُمَا كَلَامٌ كَرِهْنَا ذِكْرَهُ. وَخَرَجَ ابْنُ عَبَّاسٍ أَيْضًا فَلَحِقَ بِالطَّائِفِ، ثُمَّ تُوُفِّيَ، فَصَلَّى عَلَيْهِ ابْنُ الْحَنَفِيَّةِ وَكَبَّرَ عَلَيْهِ أَرْبَعًا، وَبَقِيَ ابْنُ الْحَنَفِيَّةِ حَتَّى حَصَرَ الْحَجَّاجُ ابْنَ الزُّبَيْرِ، فَأَقْبَلَ مِنَ الطَّائِفِ فَنَزَلَ الشِّعْبَ، فَطَلَبَهُ الْحَجَّاجُ لِيُبَايِعَ عَبْدَ الْمَلِكِ، ( فَامْتَنَعَ حَتَّى يَجْتَمِعَ النَّاسُ. فَلَمَّا قُتِلَ ابْنُ الزُّبَيْرِ كَتَبَ ابْنُ الْحَنَفِيَّةِ إِلَى عَبْدِ الْمَلِكِ ) يَطْلُبُ مِنْهُ الْأَمَانَ لَهُ وَلِمَنْ مَعَهُ، وَبَعَثَ إِلَيْهِ الْحَجَّاجُ يَأْمُرُهُ بِالْبَيْعَةِ، فَأَبَى وَقَالَ: قَدْ كَتَبْتُ إِلَى عَبْدِ الْمَلِكِ، فَإِذَا جَاءَنِي جَوَابُهُ بَايَعْتُ. وَكَانَ عَبْدُ الْمَلِكِ كَتَبَ إِلَى الْحَجَّاجِ يُوصِيهِ بِابْنِ الْحَنَفِيَّةِ، فَتَرَكَهُ، فَلَمَّا قَدِمَ رَسُولُ ابْنِ الْحَنَفِيَّةِ، وَهُوَ أَبُو عَبْدِ اللَّهِ الْجَدَلِيُّ، وَمَعَهُ كِتَابُ عَبْدِ الْمَلِكِ بِأَمَانِهِ وَبَسْطِ حَقِّهِ وَتَعْظِيمِ أَهْلِهِ، حَضَرَ عِنْدَ الْحَجَّاجِ، وَبَايَعَ لِعَبْدِ الْمَلِكِ بْنِ مَرْوَانَ، وَقَدِمَ عَلَيْهِ الشَّامَ، وَطَلَبَ مِنْهُ أَنْ لَا يَجْعَلَ لِلْحَجَّاجِ عَلَيْهِ سَبِيلًا، فَأَزَالَ حُكْمَ الْحَجَّاجِ عَنْهُ. وَقِيلَ: إِنَّ ابْنَ الزُّبَيْرِ أَرْسَلَ إِلَى ابْنِ عَبَّاسٍ وَابْنِ الْحَنَفِيَّةِ أَنْ يُبَايِعَا، فَقَالَا: حَتَّى يَجْتَمِعَ النَّاسُ عَلَى إِمَامٍ ثُمَّ نُبَايِعُ، فَإِنَّكَ فِي فِتْنَةٍ. فَعَظُمَ الْأَمْرُ بَيْنَهُمَا، وَغَضِبَ مِنْ ذَلِكَ، وَحَبَسَ ابْنَ الْحَنَفِيَّةِ فِي زَمْزَمَ، وَضَيَّقَ عَلَى ابْنِ عَبَّاسٍ فِي مَنْزِلِهِ، وَأَرَادَ إِحْرَاقَهُمَا، فَأَرْسَلَ الْمُخْتَارُ جَيْشًا، كَمَا تَقَدَّمَ، فَأَزَالَ عَنْهُمَا ضَرَرَ ابْنِ الزُّبَيْرِ. فَلَمَّا قُتِلَ الْمُخْتَارُ قَوِيَ عَلَيْهِمَا ابْنُ الزُّبَيْرِ وَقَالَ: لَا تُجَاوِرَانِي، فَخَرَجَا إِلَى الطَّائِفِ، وَأَرْسَلَ ابْنُ عَبَّاسٍ ابْنَهُ عَلِيًّا إِلَى عَبْدِ الْمَلِكِ بِالشَّامِ وَقَالَ: لَئِنْ يُرَبِّنِي بَنُو عَمِّي أَحَبُّ إِلَيَّ مِنْ أَنْ يُرَبِّنِي رَجُلٌ مِنْ بَنِي أَسَدٍ. يَعْنِي بِبَنِي عَمِّهِ بَنِي أُمَيَّةَ ; لِأَنَّهُمْ جَمِيعَهُمْ مِنْ وَلَدِ عَبْدِ مَنَافٍ، وَيَعْنِي بِرَجُلٍ مِنْ بَنِي أَسَدٍ ابْنَ الزُّبَيْرِ، فَإِنَّهُ مِنْ بَنِي أَسَدِ بْنِ عَبْدِ الْعُزَّى بْنِ قُصَيٍّ. وَلَمَّا وَصَلَ عَلِيُّ بْنُ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ إِلَى عَبْدِ الْمَلِكِ، سَأَلَهُ عَنِ اسْمِهِ وَكُنْيَتِهِ، فَقَالَ: اسْمِي عَلِيٌّ، وَالْكُنْيَةُ أَبُو الْحَسَنِ. فَقَالَ: لَا يَجْتَمِعُ هَذَا الِاسْمُ وَهَذِهِ الْكُنْيَةُ فِي عَسْكَرِيٍّ، أَنْتَ أَبُو مُحَمَّدٍ. وَلَمَّا وَصَلَ ابْنُ عَبَّاسٍ إِلَى الطَّائِفِ تُوُفِّيَ بِهِ، وَصَلَّى عَلَيْهِ ابْنُ الْحَنَفِيَّةِ.
✧ (Al-Mukhtār’s attempt to win over Ibn al-Zubayr, seeking to deceive him) When al-Mukhtār learned that Ibn al-Zubayr was not oblivious to them, and that the army of Syria under ʿAbd al-Malik b. Marwān was heading toward him with ʿUbayd Allāh b. Ziyād in a large, formidable force, he began trying to win over Ibn al-Zubayr, seeking to deceive him and play a trick on him. He wrote to him: “I had given you my pledge of allegiance upon hearing and obedience and sincere counsel. But when I saw that you had turned away from me, I distanced myself from you. If you remain as I have known you, then I am upon hearing and obedience to you.” Al-Mukhtār concealed this completely from the Shīʿa. Whenever anyone mentioned anything of that to him, he made clear to them that he was the farthest of people from it. When his letter reached Ibn al-Zubayr, he wanted to know whether he was truthful or lying. He summoned ʿUmar b. ʿAbd al-Raḥmān b. al-Ḥārith b. Hishām al-Makhzūmī and said to him: “Prepare to go to Kufa, for I have appointed you its governor.” He said: “How can that be when al-Mukhtār is there?” He said: “He claims that he hears and obeys us.” He gave him about forty thousand dirhams to equip himself, and he set out. When he was partway along the road, Zāʾida b. Qudāma met him, coming from al-Mukhtār’s side with five hundred fully armed horsemen, and with him seventy thousand dirhams. Al-Mukhtār had instructed him beforehand: “Give him the money. If he turns back, fine; otherwise show him the men and fight him until he turns back.” When ʿUmar b. ʿAbd al-Raḥmān saw the seriousness, he took the money and went to Basra. He and Ibn Muṭīʿ gathered there with its governor al-Ḥārith b. ʿAbd Allāh b. Abī Rabīʿa, that being before the uprising of al-Muthannā b. Mukharriba — as previously mentioned — and before the arrival of Muṣʿab b. al-Zubayr there. It is also said that al-Mukhtār wrote to Ibn al-Zubayr: “I have taken Kufa as a home. If you grant me that and order a million dirhams for me, I will march to Syria and spare you Ibn Marwān.” Ibn al-Zubayr said: “How long shall I scheme with the liar of Thaqīf while he schemes with me?” Then he recited the verse: “Bare of hindquarters, of Thamūd is his origin, a slave, yet he claims to be among the foremost.” And he wrote to him: “By God, not a dirham, and I do not doubt. I will not give the slave of contempt my purse, and I will surely bring death as long as I hear.” ʿAbd al-Malik b. Marwān sent his cousin ʿAbd al-Malik b. al-Ḥārith b. al-Ḥakam with an army to Wādī al-Qurā to seize Madinah from Ibn al-Zubayr’s deputies. Al-Mukhtār wrote to Ibn al-Zubayr: “If you wish, I can send you reinforcements.” Al-Mukhtār intended only to deceive him and outwit him. Ibn al-Zubayr wrote back to him: “If you are upon obedience to me, I do not dislike that. Send troops to Wādī al-Qurā to serve as reinforcements for us against the Syrians.” Al-Mukhtār equipped three thousand men under Shuraḥbīl b. Wars al-Hamdānī, of whom only seven hundred were Arabs. He told him: “March until you enter Madinah. If you enter it, write to me so that my command may reach you.” He intended only to seize Madinah from Ibn al-Zubayr, then afterward advance to Makkah to besiege Ibn al-Zubayr there. Ibn al-Zubayr feared that al-Mukhtār had sent that army as a ruse, so he dispatched al-ʿAbbās b. Sahl b. Saʿd al-Sāʿidī with two thousand men and ordered him to seek help from the Bedouins, saying to them: “If you see them in obedience to me, fine; otherwise outwit them until we destroy them.” Al-ʿAbbās b. Sahl advanced until he met Ibn Wars at al-Raqīm. Ibn Wars had already drawn up his troops in formation, and they met at a watering place there. Al-ʿAbbās said to him: “Are you not in obedience to Ibn al-Zubayr?” He said: “Indeed.” He said: “He has ordered me that we go to Wādī al-Qurā and fight the Syrians who are there.” Ibn Wars said to him: “I was not ordered to obey you. I was only ordered to enter Madinah, then write to my commander so that he may give me his order.” Al-ʿAbbās understood his intent but did not show him that he had grasped it. He said to him: “Your opinion is better. Do whatever seems right to you.” Then al-ʿAbbās departed from him and sent them camels for slaughter, sheep, and flour. They were in dire need of that and suffering great hunger, so they began slaughtering, cooking, baking, and eating at that watering place. When night fell, al-ʿAbbās b. Sahl made a night attack on them, killing their commander and a group of about seventy of them, and taking many captives. He killed most of the captives, and only a few of them returned to al-Mukhtār and to their lands, disappointed. Abū Mikhnaf said: Yūsuf narrated to me that al-ʿAbbās b. Sahl reached them while saying: “I am the son of Sahl, a horseman not feeble, a bold, forward warrior when the ram flinches, and I mount the head of the hero’s spear with the sword on the day of terror until it is severed.” The news of the killing of al-Mukhtār b. Abī ʿUbayd al-Thaqafī’s army reached Madinah, and his letter to Muḥammad ibn al-Ḥanafiyya. When their news reached al-Mukhtār, he stood as a preacher among his companions and said: “The wicked evildoers have killed the righteous and the best. Verily it was a matter decreed and a destiny ordained.” Then he wrote to Muḥammad ibn al-Ḥanafiyya with Ṣāliḥ b. Masʿūd al-Khathʿamī a letter in which he mentioned that he had sent an army to Madinah to support him, and that Ibn al-Zubayr’s army had treacherously attacked them. “If you think that I should send another army to Madinah and that you should send messengers from your side to them, then do so.” Ibn al-Ḥanafiyya wrote back to him: “To proceed: The dearest of all matters to me is that in which I obey God. So obey God in what you conceal and what you make public, and know that if I wanted to fight, I would find people hastening to me and helpers in abundance, but I withdraw from them and endure until God judges for me, and He is the best of judges.” He said to Ṣāliḥ b. Masʿūd: “Tell al-Mukhtār to fear God and to refrain from bloodshed.” When Muḥammad ibn al-Ḥanafiyya’s letter reached him, he said: “I have been commanded to gather righteousness and ease, and to cast off unbelief and treachery.” Ibn Jarīr mentioned, on the authority of al-Madāʾinī and Abū Mikhnaf, that ʿAbd Allāh b. al-Zubayr took Ibn al-Ḥanafiyya and seventeen men of the notables of Kufa and imprisoned them until they would pledge allegiance to him. They disliked pledging allegiance to anyone but one upon whom the community had agreed. He threatened them, menaced them, and detained them at Zamzam. They wrote to al-Mukhtār b. Abī ʿUbayd, seeking his aid and support, saying to him: “Ibn al-Zubayr has threatened us with death and burning. Do not abandon us as you abandoned al-Ḥusayn and his family.” Al-Mukhtār gathered the Shīʿa, read the letter to them, and said: “This is the letter of the Mahdī and the cry of the People of the House. They have become besieged, awaiting death and burning.” He said: “I am not Abū Isḥāq if I do not support them with a mighty support, and if I do not send horses to them like a flood followed by a flood, until calamity befalls the son of the Kahiliyya woman.” Then he dispatched Abū ʿAbd Allāh al-Jadalī with seventy riders from among the strong men, Ẓabyān b. ʿUmāra al-Tamīmī with four hundred, Abū al-Muʿtamir with one hundred, Hāniʾ b. Qays with one hundred, ʿUmayr b. Ṭāriq with forty, and Yūnus b. ʿImrān with forty. He wrote to Muḥammad ibn al-Ḥanafiyya with al-Ṭufayl b. ʿĀmir informing him of the dispatch of troops to him. Abū ʿAbd Allāh al-Jadalī camped at Dhāt ʿIrq until about one hundred and fifty horsemen caught up with him. Then he marched with them until he entered the Sacred Mosque openly in broad daylight, while they were saying: “Vengeance for al-Ḥusayn!” Ibn al-Zubayr had prepared firewood for Ibn al-Ḥanafiyya and his companions to burn them if they did not pledge allegiance. Two days remained of the deadline. They — meaning al-Mukhtār’s companions — went to Muḥammad ibn al-Ḥanafiyya and released him from Ibn al-Zubayr’s prison. They said: “If you permit us, we will fight Ibn al-Zubayr.” He said: “I do not deem fighting in the Sacred Mosque permissible.” Ibn al-Zubayr said to them: “He will not depart, nor will you, until he pledges allegiance and you pledge allegiance with him.” They refused him. Then the rest of their companions joined them, and they began saying as they entered the sanctuary: “Vengeance for al-Ḥusayn!” When Ibn al-Zubayr saw that from them, he feared them and held back from them. Then they took Muḥammad ibn al-Ḥanafiyya and took a great deal of money from the pilgrims, and he traveled with them until he entered Shiʿb ʿAlī. Four thousand men gathered with him, and he distributed the money among them. They became strong and defended themselves. When al-Mukhtār was killed, they were weakened and became needy. Then the provinces became firmly secured for Ibn al-Zubayr after the killing of al-Mukhtār. He sent to Ibn al-Ḥanafiyya: “Enter into my allegiance, or I will declare opposition to you.” His messenger was ʿUrwa b. al-Zubayr. Ibn al-Ḥanafiyya said: “Woe to your brother! How insistent he is on what angers God and how heedless of what pertains to God!” He said to his companions: “Ibn al-Zubayr wants to rise against us. I have permitted anyone who wishes to leave us to do so, for there is no obligation upon him from us and no blame. I will remain until God opens a way between me and Ibn al-Zubayr, and He is the best of openers.” Abū ʿAbd Allāh al-Jadalī and others stood up to him and informed him that they would not part from him. His news reached ʿAbd al-Malik b. Marwān, who wrote to him informing him that if he came to him, he would treat him well, and that he could come down to Syria if he wished until the people’s affairs were set right. Ibn al-Ḥanafiyya and his companions departed for Syria. Kuthayyir ʿAzza went out with him, reciting: “You are guided, O our Mahdī, son of the guided one. You are the one with whom we are content and in whom we hope. You are the son of the best of people after the Prophet. You are the imam of truth; we do not doubt. O son of ʿAlī, march! Who is like ʿAlī?” When he reached Madyan, news reached him of ʿAbd al-Malik’s treachery toward ʿAmr b. Saʿīd. He regretted going to him and feared him, so he camped at Ayla. People spoke of Muḥammad’s virtue, his abundant worship, his asceticism, and his excellent conduct. When that reached ʿAbd al-Malik, he regretted having permitted him to come to his land and wrote to him: “No one who has not pledged allegiance to me shall remain in my domain.” He departed for Makkah and camped in Shiʿb Abī Ṭālib. Ibn al-Zubayr sent to him ordering him to leave. He wrote to his brother Muṣʿab b. al-Zubayr ordering him to send away the women of those with Ibn al-Ḥanafiyya. He sent away some women, among them the wife of Abū al-Ṭufayl ʿĀmir b. Wāthila. She came until she reached him, and al-Ṭufayl said: “If Muṣʿab has sent her away, then I am wearied toward Muṣʿab, leading the battalion in full armor, as though I were a mighty, warring lion.” And there are several more verses. Ibn al-Zubayr insistently pressed Ibn al-Ḥanafiyya to move to Makkah. His companions asked his permission to fight Ibn al-Zubayr, but he did not permit them and said: “O God, clothe Ibn al-Zubayr in the garment of humiliation and fear, and set over him and his followers those who will impose upon them what is imposed upon people.” Then he traveled to al-Ṭāʾif. Ibn ʿAbbās went in to Ibn al-Zubayr and spoke harshly to him. Words passed between them that we dislike to mention. Ibn ʿAbbās also departed and joined al-Ṭāʾif, then died. Ibn al-Ḥanafiyya prayed over him and said four takbīrs over him. Ibn al-Ḥanafiyya remained until al-Ḥajjāj besieged Ibn al-Zubayr. He came from al-Ṭāʾif and camped in the mountain pass. Al-Ḥajjāj sought him to pledge allegiance to ʿAbd al-Malik, but he refused until the people should gather. When Ibn al-Zubayr was killed, Ibn al-Ḥanafiyya wrote to ʿAbd al-Malik requesting safety for himself and those with him. Al-Ḥajjāj sent to him ordering him to pledge allegiance, but he refused and said: “I have written to ʿAbd al-Malik. When his answer comes to me, I will pledge allegiance.” ʿAbd al-Malik had written to al-Ḥajjāj commending Ibn al-Ḥanafiyya to him, so he left him alone. When Ibn al-Ḥanafiyya’s messenger, Abū ʿAbd Allāh al-Jadalī, arrived with ʿAbd al-Malik’s letter granting him safety, extending his rights, and honoring his family, he appeared before al-Ḥajjāj and pledged allegiance to ʿAbd al-Malik b. Marwān. He came to him in Syria and asked him not to give al-Ḥajjāj any power over him, so he removed al-Ḥajjāj’s authority from him. It is also said that Ibn al-Zubayr sent to Ibn ʿAbbās and Ibn al-Ḥanafiyya asking them to pledge allegiance. They said: “Not until the people gather around an imam, then we will pledge allegiance, for you are in a time of strife.” The matter became grave between them, and he became angry at that. He imprisoned Ibn al-Ḥanafiyya at Zamzam and confined Ibn ʿAbbās in his house, and he wanted to burn them both. Al-Mukhtār sent an army, as previously mentioned, and removed Ibn al-Zubayr’s harm from them. When al-Mukhtār was killed, Ibn al-Zubayr gained strength over them and said: “Do not be my neighbors.” They departed to al-Ṭāʾif. Ibn ʿAbbās sent his son ʿAlī to ʿAbd al-Malik in Syria and said: “For my cousins to raise me is dearer to me than for a man of Banū Asad to raise me.” By his cousins he meant the Umayyads, since all of them are descendants of ʿAbd Manāf, and by a man of Banū Asad he meant Ibn al-Zubayr, for he is of Banū Asad b. ʿAbd al-ʿUzzā b. Quṣayy. When ʿAlī b. ʿAbd Allāh b. ʿAbbās reached ʿAbd al-Malik, he asked him his name and kunya. He said: “My name is ʿAlī, and my kunya is Abū al-Ḥasan.” He said: “This name and this kunya shall not be combined in my army. You are Abū Muḥammad.” When Ibn ʿAbbās reached al-Ṭāʾif, he died there, and Ibn al-Ḥanafiyya prayed over him.
Tarikh (al-Tabari) 2269No grade recorded
الْفِتْنَةِ بِخُرَاسَانَ فِي هَذِهِ السَّنَةِ كَانَ حِصَارُ عَبْدِ اللَّهِ بْنِ خَازِمٍ مَنْ كَانَ بِخُرَاسَانَ مِنْ بَنِي تَمِيمٍ، بِسَبَبِ قَتْلِهِمُ ابْنَهُ مُحَمَّدًا، وَقَدْ تَقَدَّمَ ذِكْرُهُ، فَلَمَّا تَفَرَّقَتْ بَنُو تَمِيمٍ بِخُرَاسَانَ، عَلَى مَا تَقَدَّمَ، أَتَى قَصْرَ فَرْتَنَا عِدَّةٌ مِنْ فُرْسَانِهِمْ مَا بَيْنَ السَّبْعِينَ إِلَى الثَّمَانِينَ، فَوَلُّوا أَمْرَهُمْ عُثْمَانَ بْنَ بِشْرِ بْنِ الْمُحْتَفِزِ الْمَازِنِيَّ، وَمَعَهُ شُعْبَةُ بْنُ ظَهِيرٍ النَّهْشَلِيُّ، وَوَرْدُ بْنُ الْفَلَقِ الْعَنْبَرِيُّ، وَزُهَيْرُ بْنُ ذُؤَيْبٍ الْعَدَوِيُّ، وَجَيْهَانُ بْنُ مَشْجَعَةَ الضَّبِّيُّ، وَالْحَجَّاجُ بْنُ نَاشِبٍ الْعَدَوِيُّ، وَرَقَبَةُ بْنُ الْحُرِّ، فِي فُرْسَانٍ مِنْ تَمِيمٍ وَشُجْعَانِهِمْ، فَحَاصَرَهُمُ ابْنُ خَازِمٍ، فَكَانُوا يَخْرُجُونَ إِلَيْهِ فَيُقَاتِلُونَهُ، ثُمَّ يَرْجِعُونَ إِلَى الْقَصْرِ. فَخَرَجَ ابْنُ خَازِمٍ يَوْمًا فِي سِتَّةِ آلَافٍ، وَخَرَجَ إِلَيْهِ أَهْلُ الْقَصْرِ، فَقَالَ لَهُمْ عُثْمَانُ بْنُ بِشْرٍ: ارْجِعُوا فَلَنْ تُطِيقُوهُ. فَحَلَفَ زُهَيْرُ بْنُ ذُؤَيْبٍ بِالطَّلَاقِ أَنَّهُ لَا يَرْجِعُ حَتَّى يَنْقُضَ صُفُوفَهُمْ. فَاسْتَبْطَنَ نَهْرًا قَدْ يَبِسَ، فَلَمْ يَشْعُرْ بِهِ أَصْحَابُ عَبْدِ اللَّهِ حَتَّى حَمَلَ عَلَيْهِمْ، فَحَطَّ أَوَّلَهُمْ عَلَى آخِرِهِمْ، وَاسْتَدَارَ وَكَرَّ رَاجِعًا، وَاتَّبَعُوهُ يَصِيحُونَ بِهِ، وَلَمْ يَجْسُرْ أَحَدٌ أَنْ يَنْزِلَ إِلَيْهِ حَتَّى رَجَعَ إِلَى مَوْضِعِهِ، فَحَمَلَ عَلَيْهِمْ، فَأَفْرَجُوا لَهُ حَتَّى رَجَعَ. فَقَالَ ابْنُ خَازِمٍ لِأَصْحَابِهِ: إِذَا طَاعَنْتُمْ زُهَيْرًا فَاجْعَلُوا فِي رِمَاحِكُمْ كَلَالِيبَ، ثُمَّ عَلِّقُوهَا فِي سِلَاحِهِ. فَخَرَجَ إِلَيْهِمْ يَوْمًا فَطَاعَنَهُمْ، فَأَعْلَقُوا فِيهِ أَرْبَعَةَ أَرْمَاحٍ بِالْكَلَالِيبِ، فَالْتَفَتَ إِلَيْهِمْ لِيَحْمِلَ عَلَيْهِمْ، فَاضْطَرَبَتْ أَيْدِيهِمْ وَخَلُّوا رِمَاحَهُمْ، فَعَادَ يَجُرُّ أَرْبَعَةَ أَرْمَاحٍ حَتَّى دَخَلَ الْقَصْرَ. فَأَرْسَلَ ابْنُ خَازِمٍ إِلَى زُهَيْرٍ يَضْمَنُ لَهُ مِائَةَ أَلْفٍ وَمَيْسَانَ طُعْمَةً لِيُنَاصِحَهُ، فَلَمْ يُجِبْهُ. فَلَمَّا طَالَ الْحِصَارُ عَلَيْهِمْ أَرْسَلُوا إِلَى ابْنِ خَازِمٍ لِيُمَكِّنَهُمْ مِنَ الْخُرُوجِ لِيَتَفَرَّقُوا، فَقَالَ: لَا إِلَّا عَلَى حُكْمِي، فَأَجَابُوا إِلَى ذَلِكَ. فَقَالَ زُهَيْرٌ: ثَكِلَتْكُمْ أُمَّهَاتُكُمْ ! وَاللَّهِ لَيَقْتُلَنَّكُمْ عَنْ آخِرِكُمْ، وَإِنْ طِبْتُمْ بِالْمَوْتِ نَفْسًا فَمُوتُوا كِرَامًا، اخْرُجُوا بِنَا جَمِيعًا، فَإِمَّا أَنْ تَمُوتُوا كِرَامًا، وَإِمَّا يَنْجُو بَعْضُكُمْ وَيَهْلِكُ بَعْضُكُمْ، وَايْمُ اللَّهِ لَئِنْ شَدَدْتُمْ عَلَيْهِمْ شَدَّةً صَادِقَةً لَيُفْرِجُنَّ لَكُمْ، فَإِنْ شِئْتُمْ كُنْتُ أَمَامَكُمْ، وَإِنْ شِئْتُمْ كُنْتُ خَلْفَكُمْ. فَأَبَوْا عَلَيْهِ. فَقَالَ: سَأُرِيكُمْ. ثُمَّ خَرَجَ هُوَ وَرَقَبَةُ بْنُ الْحُرِّ وَغُلَامٌ تُرْكِيٌّ وَابْنُ ظَهِيرٍ، فَحَمَلُوا عَلَى الْقَوْمِ حَمْلَةً مُنْكَرَةً، فَأَفْرَجُوا لَهُمْ، فَمَضَوْا، فَأَمَّا زُهَيْرٌ فَرَجَعَ وَنَجَا أَصْحَابُهُ. فَلَمَّا رَجَعَ زُهَيْرٌ إِلَى مَنْ بِالْقَصْرِ قَالَ: قَدْ رَأَيْتُمْ، أَطِيعُونِي. قَالُوا: إِنَّا نَضْعُفُ عَنْ هَذَا وَنَطْمَعُ فِي الْحَيَاةِ. فَقَالَ: لَا أَكُونُ أَعْجَزَكُمْ عِنْدَ الْمَوْتِ. فَنَزَلُوا عَلَى حُكْمِ ابْنِ خَازِمٍ، فَأَرْسَلَ إِلَيْهِمْ فَقَيَّدَهُمْ وَحُمِلُوا إِلَيْهِ رَجُلًا رَجُلًا، فَأَرَادَ أَنْ يَمُنَّ عَلَيْهِمْ فَأَبَى عَلَيْهِ ابْنُهُ مُوسَى وَقَالَ لَهُ: إِنْ عَفَوْتَ عَنْهُمْ قَتَلْتُ نَفْسِي، فَقَتَلَهُمْ إِلَّا ثَلَاثَةً: أَحَدُهُمُ الْحَجَّاجُ بْنُ نَاشِبٍ، فَشَفَعَ فِيهِ بَعْضُ مَنْ مَعَهُ، فَأَطْلَقَهُ، وَالْآخَرُ جَيْهَانُ بْنُ مَشْجَعَةَ الضَّبِّيُّ الَّذِي أَلْقَى نَفْسَهُ عَلَى مُحَمَّدِ بْنِ عَبْدِ اللَّهِ، كَمَا تَقَدَّمَ، وَالْآخَرُ رَجُلٌ مِنْ بَنِي سَعْدٍ مِنْ تَمِيمٍ، وَهُوَ الَّذِي رَدَّ النَّاسَ عَنِ ابْنِ خَازِمٍ يَوْمَ لَحِقُوهُ، وَقَالَ: انْصَرِفُوا عَنْ فَارِسِ مُضَرَ. وَقَالَ: وَلَمَّا أَرَادُوا حَمْلَ زُهَيْرِ بْنِ ذُؤَيْبٍ وَهُوَ مُقَيَّدٌ أَبَى، وَاعْتَمَدَ عَلَى رُمْحِهِ فَوَثَبَ الْخَنْدَقَ، ثُمَّ أَقْبَلَ إِلَى ابْنِ خَازِمٍ يَحْجِلُ فِي قُيُودِهِ، فَجَلَسَ بَيْنَ يَدَيْهِ، فَقَالَ لَهُ ابْنُ خَازِمٍ: كَيْفَ شُكْرُكَ إِنْ أَطْلَقْتُكَ وَأَطْعَمْتُكَ مَيْسَانَ ؟ قَالَ: لَوْ لَمْ تَصْنَعْ بِي إِلَّا حَقْنَ دَمِي لَشَكَرْتُكَ. فَلَمْ يُمَكِّنْهُ ابْنُهُ مُوسَى مِنْ إِطْلَاقِهِ، فَقَالَ لَهُ أَبُوهُ: وَيْحَكَ نَقْتُلُ مِثْلَ زُهَيْرٍ ! مَنْ لِقِتَالِ عَدُوِّ الْمُسْلِمِينَ ؟ مَنْ لِحِمَى نِسَاءِ الْعَرَبِ ؟ فَقَالَ: وَاللَّهِ لَوْ شَرَكْتَ فِي دَمِ أَخِي لَقَتَلْتُكَ ! فَأَمَرَ بِقَتْلِهِ. فَقَالَ زُهَيْرٌ: إِنَّ لِي حَاجَةً، لَا تَقْتُلْنِي وَيُخْلَطُ دَمِي بِدِمَاءِ هَؤُلَاءِ اللِّئَامِ، فَقَدْ نَهَيْتُهُمْ عَمَّا صَنَعُوا، وَأَمَرْتُهُمْ أَنْ يَمُوتُوا كِرَامًا وَيَخْرُجُوا عَلَيْكُمْ مُصْلِتِينَ، وَايْمُ اللَّهِ لَوْ فَعَلُوا لَأَذْعَرُوا بُنَيَّكَ هَذَا، وَشَغَلُوهُ بِنَفْسِهِ عَنْ طَلَبِ ثَأْرِ أَخِيهِ، فَأَبَوْا، وَلَوْ فَعَلُوا مَا قُتِلَ مِنْهُمْ رَجُلٌ حَتَّى يَقْتُلَ رِجَالًا. فَأَمَرَ بِهِ ابْنُ خَازِمٍ فَقُتِلَ نَاحِيَةً. فَلَمَّا بَلَغَ الْحَرِيشَ قَتْلُهُمْ قَالَ: أَعَاذِلَ إِنِّي لَمْ أُلِمْ فِي قِتَالِهِمْ وَقَدْ عَضَّ سَيْفِي كَبْشَهُمْ ثُمَّ صَمَّمَا أَعَاذِلَ مَا وُلِّيتُ حَتَّى تَبَدَّدَتْ رِجَالٌ وَحَتَّى لَمْ أَجِدْ مُتَقَدِّمَا أَعَاذِلَ أَفْنَانِي السِّلَاحُ، وَمَنْ يُطِلْ مُقَارَعَةَ الْأَبْطَالِ يَرْجِعْ مُكَلَّمَا أَعَيْنَيَّ إِنْ أَنَزَفْتُمَا الدَّمْعَ فَاسْكُبَا دَمًا لَازِمًا لِي دُونَ أَنْ تَسْكُبَا دَمَا أَبْعَدَ زُهَيْرٍ وَابْنِ بِشْرٍ تَتَابُعًا وَوَرْدٍ أُرَجِّي فِي خُرَاسَانَ مَغْنَمَا أَعَاذِلَ كَمْ مِنْ يَوْمِ حَرْبٍ شَهِدْتُهُ أَكُرُّ إِذَا مَا فَارِسُ السَّوْءِ أَحْجَمَا يَعْنِي زُهَيْرَ بْنَ ذُؤَيْبٍ، وَابْنُ بِشْرٍ هُوَ عُثْمَانُ، وَوَرْدَ بْنَ الْفَلَقِ.
✧ The strife in Khurasan In this year, ʿAbd Allāh b. Khāzim besieged those of Banū Tamīm who were in Khurasan because of their killing of his son Muḥammad, as has been mentioned before. When Banū Tamīm in Khurasan dispersed, as previously described, a number of their horsemen, between seventy and eighty, came to the fortress of Fartanā and appointed over themselves ʿUthmān b. Bishr b. al-Muḥtafiz al-Māzinī, and with him were Shuʿbah b. Ẓuhayr al-Nahshalī, Ward b. al-Falaq al-ʿAnbarī, Zuhayr b. Dhuʾayb al-ʿAdawī, Jayhān b. Mashjaʿah al-Ḍabbī, al-Ḥajjāj b. Nāshib al-ʿAdawī, and Raqabah b. al-Ḥurr, among the horsemen and braves of Tamīm. Ibn Khāzim besieged them, and they would come out to him and fight him, then return to the fortress. One day Ibn Khāzim went out with six thousand, and the people of the fortress came out to him. ʿUthmān b. Bishr said to them: “Return, for you cannot withstand him.” Zuhayr b. Dhuʾayb swore by divorce that he would not return until he had broken their ranks. He took cover in a dried-up riverbed, and the companions of ʿAbd Allāh did not notice him until he charged upon them. He pushed their first ranks back upon their last, turned around, and wheeled back. They pursued him, shouting at him, and no one dared descend to him until he returned to his position. Then he charged them, and they opened a way for him until he returned. Ibn Khāzim said to his companions: “When you thrust at Zuhayr, put hooks on your spears, then attach them to his weapon.” One day he came out to them and thrust at them, and they hooked four spears with hooks onto him. He turned toward them to charge them, but their hands shook and they let go of their spears, so he went back dragging four spears until he entered the fortress. Ibn Khāzim sent to Zuhayr, promising him one hundred thousand and Maysān as a fief if he would advise him sincerely, but he did not answer him. When the siege became prolonged for them, they sent to Ibn Khāzim to allow them to leave and disperse. He said: “No, except under my judgment.” They agreed to that. Zuhayr said: “May your mothers be bereaved! By God, he will kill you to the last man. If you are content to die, then die honorably. Come out with us all together: either you die honorably, or some of you escape and some perish. By God, if you launch one sincere, determined charge against them, they will open a way for you. If you wish, I will be in front of you, and if you wish, I will be behind you.” They refused him. He said: “I will show you.” Then he went out, along with Raqabah b. al-Ḥurr, a Turkish slave, and Ibn Ẓuhayr, and they charged the people with a furious charge. They opened a way for them, and they went through. As for Zuhayr, he returned, and his companions escaped. When Zuhayr returned to those in the fortress, he said: “You have seen. Obey me.” They said: “We are too weak for that, and we hope for life.” He said: “I will not be more helpless than you at death.” So they submitted to Ibn Khāzim’s judgment. He sent to them, had them fettered, and they were brought to him one by one. He wanted to show them favor, but his son Mūsā refused and said to him: “If you pardon them, I will kill myself.” So he killed them, except for three: one of them was al-Ḥajjāj b. Nāshib, for whom one of those with him interceded and he released him; the second was Jayhān b. Mashjaʿah al-Ḍabbī, who had thrown himself upon Muḥammad b. ʿAbd Allāh, as previously mentioned; and the third was a man of Banū Saʿd of Tamīm, and he was the one who had turned the people away from Ibn Khāzim on the day they caught up with him, saying: “Turn away from the horseman of Muḍar.” He said: When they wanted to carry Zuhayr b. Dhuʾayb while he was in fetters, he refused, and leaning on his spear he leaped over the ditch, then came to Ibn Khāzim hopping in his fetters and sat before him. Ibn Khāzim said to him: “How would you thank me if I released you and gave you Maysān as a fief?” He said: “If you only spared my blood, I would thank you.” But his son Mūsā would not allow his release. His father said to him: “Woe to you! Shall we kill the like of Zuhayr? Who then will fight the enemies of the Muslims? Who will protect the women of the Arabs?” He said: “By God, if you shared in my brother’s blood, I would kill you!” So he ordered his execution. Zuhayr said: “I have a request: do not kill me so that my blood is mixed with the blood of these base men. I forbade them from what they did and commanded them to die honorably and come out against you with drawn swords. By God, if they had done so, they would have terrified this son of yours and occupied him with himself instead of seeking vengeance for his brother. But they refused. And if they had done so, not one man of them would have been killed until he had killed several men.” Ibn Khāzim ordered him taken aside and killed. When news of their killing reached al-Ḥarīsh, he said: O reproving woman, I have done no wrong in fighting them, my sword bit their ram, then cut to the bone. O reproving woman, I did not turn away until men were scattered, and until I found no one to advance. O reproving woman, weapons have worn me out; and he who prolongs clashing with heroes returns wounded. O my two eyes, if you exhaust tears, then shed blood that clings to me, rather than shedding tears. After Zuhayr and Ibn Bishr in succession, and Ward, do I hope for spoils in Khurasan? O reproving woman, how many days of war have I witnessed, charging when a cowardly horseman held back. That is, Zuhayr b. Dhuʾayb; Ibn Bishr is ʿUthmān; and Ward b. al-Falaq.
Tarikh (al-Tabari) 2270No grade recorded
مَسِيرِ ابْنِ الْأَشْتَرِ إِلَى قِتَالِ ابْنِ زِيَادٍ قَالَ ابْنُ جَرِيرٍ: وَفِي سنة ست وستين سَارَ إِبْرَاهِيمُ بْنُ الْأَشْتَرِ إِلَى عُبَيْدِ اللَّهِ بْنِ زِيَادٍ وَذَلِكَ لِثَمَانٍ بَقِينَ مِنْ ذِي الْحِجَّةِ، وَقَالَ أَبُو مِخْنَفٍ عَنْ مَشَايِخِهِ: مَا هُوَ إِلَّا أَنْ فَرَغَ الْمُخْتَارُ مِنْ جَبَّانَةِ السَّبِيعِ وَأَهْلِ الْكُنَاسَةِ، فَمَا نَزَلَ إِبْرَاهِيمُ بْنُ الْأَشْتَرِ إِلَّا يَوْمَيْنِ حَتَّى أَشْخَصَهُ إِلَى الْوَجْهِ الَّذِي كَانَ وَجَّهَهُ لَهُ لِقِتَالِ أَهْلِ الشَّامِ فَخَرَجَ يَوْمَ السَّبْتِ لِثَمَانٍ بَقِينَ مِنْ ذِي الْحِجَّةِ سَنَةَ سِتٍّ وَسِتِّينَ، وَخَرَجَ مَعَهُ الْمُخْتَارُ يُودِّعُهُ فِي وُجُوهِ أَصْحَابِهِ، وَخَرَجَ مَعَهُمْ خَاصَّةُ الْمُخْتَارِ، وَمَعَهُمْ كُرْسِيُّ الْمُخْتَارِ عَلَى بَغْلٍ أَشْهَبَ لِيَسْتَنْصِرُوا بِهِ عَلَى الْأَعْدَاءِ، وَهُمْ حَافُّونَ بِهِ يَدْعُونَ وَيَسْتَصْرِخُونَ وَيَسْتَنْصِرُونَ وَيَتَضَرَّعُونَ، وَكَانَ سَادِنَ الْكُرْسِيِّ حَوْشَبٌ الْبَرْسَمِيُّ، فَلَمَّا رَآهُمُ الْمُخْتَارُ قَالَ: أَمَا وَرَبِّ الْمُرْسَلَاتِ عُرْفَا لَنَقْتُلَنَّ بَعْدَ صَفٍّ صَفَّا وَبَعْدَ أَلْفٍ قَاسِطِينَ أَلْفَا ثُمَّ وَدَّعَهُ الْمُخْتَارُ بَعْدَ أَنْ وَصَّاهُ بِثَلَاثٍ قَالَ: يَا ابْنَ الْأَشْتَرِ، اتَّقِ اللَّهَ فِي سِرِّكَ وَعَلَانِيَتِكَ، وَأَسْرَعِ السَّيْرَ وَعَاجِلْ عَدُوَّكَ بِالْقِتَالِ. وَاسْتَمَرَّ أَصْحَابُ الْكُرْسِيِّ سَائِرِينَ مَعَ ابْنِ الْأَشْتَرِ، فَجَعْلَ ابْنُ الْأَشْتَرِ يَقُولُ: اللَّهُمَّ لَا تُؤَاخِذُنَا بِمَا فَعَلَ السُّفَهَاءُ مِنَّا، سُنَّةُ بَنِي إِسْرَائِيلَ، وَالَّذِي نَفْسِي بِيَدِهِ، إِذْ عَكَفُوا عَلَى عِجْلِهِمْ. فَلَمَّا جَاوَزَ الْقَنْطَرَةَ إِبْرَاهِيمُ وَأَصْحَابُهُ انْصَرَفَ أَصْحَابُ الْكُرْسِيِّ. حَالِ الْكُرْسِيِّ الَّذِي كَانَ الْمُخْتَارُ يَسْتَنْصِرُ بِهِ قَالَ ابْنُ جَرِيرٍ: وَكَانَ سَبَبُ اتِّخَاذِ هَذَا الْكُرْسِيِّ مَا حَدَّثَنِي بِهِ عَبْدُ اللَّهِ بْنُ أَحْمَدَ بْنِ شَبُّوَيْهِ بسنده عن طُفَيْلُ بْنُ جَعْدَةَ بْنِ هُبَيْرَةَ قَالَ: أَعْدَمْتُ مَرَّةً مِنَ الْوَرِقِ فَإِنِّي لَكَذَلِكَ إِذْ مَرَرْتُ بِبَابِ جَارٍ لِي لَهُ كُرْسِيٌّ قَدْ رَكِبَهُ وَسَخٌ شَدِيدٌ، فَخَطَرَ عَلَى بَالِي أَنْ لَوْ قُلْتُ فِي هَذَا، فَرَجَعْتُ فَأَرْسَلْتُ إِلَيْهِ أَنْ أَرْسِلْ إِلَيَّ بِالْكُرْسِيِّ، فَأَرْسَلَ بِهِ، فَأَتَيْتُ الْمُخْتَارَ فَقُلْتُ لَهُ: إِنِّي كُنْتُ أَكْتُمُكَ شَيْئًا وَقَدْ بَدَا لِي أَنْ أَذْكُرَهُ لَكَ. قَالَ: وَمَا هُوَ ؟ قَالَ: قُلْتُ: كَرِّسِيٌّ كَانَ جَعْدَةُ بْنُ هُبَيْرَةَ يَجْلِسُ عَلَيْهِ كَأَنَّهُ يَرَى أَنَّ فِيهِ أَثَرَةً مِنْ عِلْمٍ. قَالَ: سُبْحَانَ اللَّهِ ! فَأَخَّرْتَ هَذَا إِلَى الْيَوْمِ ؟ ابْعَثْ إِلَيْهِ. قَالَ: فَجِئْتُ بِهِ وَقَدْ غُسِلَ فَخَرَجَ عُودًا نُضَارًا وَقَدْ تَشْرَّبَ الزَّيْتَ، فَأَمَرَ لِي بِاثْنَيْ عَشَرَ أَلْفًا، ثُمَّ نُودِيَ فِي النَّاسِ: الصَّلَاةَ جَامِعَةً. قَالَ: فَخَطَبَ الْمُخْتَارُ النَّاسَ فَقَالَ: إِنَّهُ لَمْ يَكُنْ فِي الْأُمَمِ الْخَالِيَةِ أَمْرٌ إِلَّا وَهُوَ كَائِنٌ فِي هَذِهِ الْأُمَّةِ مِثْلُهُ، وَإِنَّهُ قَدْ كَانَ فِي بَنِي إِسْرَائِيلَ التَّابُوتُ يُنْصَرُونَ بِهِ، وَإِنَّ هَذَا مِثْلُهُ. ثُمَّ أَمَرَ فَكُشِفَ عَنْهُ أَثْوَابُهُ، وَقَامَتِ السَّبَئِيَّةُ فَرَفَعُوا أَيْدِيَهُمْ وَكَبَّرُوا ثَلَاثًا، فَقَامَ شَبَثُ بْنُ رِبْعِيٍّ فَأَنْكَرَ عَلَى النَّاسِ وَكَادَ أَنْ يَكَفِّرَ مَنْ يَصْنَعُ بِهَذَا التَّابُوتِ هَذَا التَّعْظِيمَ، وَأَشَارَ بِأَنْ يُكْسَرَ وَيُخْرَجَ مِنَ الْمَسْجِدِ وَيُرْمَى بِهِ فِي الْحُشِّ، فَشَكَرَهَا النَّاسُ لِشَبَثِ بْنِ رِبْعِيٍّ فَلَمَّا قِيلَ: هَذَا عُبَيْدُ اللَّهِ بْنُ زِيَادٍ قَدْ أَقْبَلَ. وَبَعَثَ الْمُخْتَارُ إِبْرَاهِيمَ بْنَ الْأَشْتَرِ بَعْثَ مَعَهُ بِالْكُرْسِيِّ يُحْمَلُ عَلَى بَغْلٍ أَشْهَبَ قَدْ غُشِّيَ بِأَثْوَابِ الْحَرِيرِ، عَنْ يَمِينِهِ سَبْعَةٌ، وَعَنْ يَسَارِهِ سَبْعَةٌ، فَلَمَّا تَوَاجَهُوا مَعَ الشَّامِيِّينَ وَغَلَبُوا الشَّامِيِّينَ وَقَتَلُوا ابْنَ زِيَادٍ، ازْدَادَ تَعْظِيمُهُمْ لِهَذَا الْكُرْسِيِّ حَتَّى بَلَغُوا بِهِ الْكُفْرَ، قَالَ الطُّفَيْلُ بْنُ جَعْدَةَ فَقُلْتُ: إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ. وَنَدِمْتُ عَلَى مَا صَنَعْتُ. وَتَكَلَّمَ النَّاسُ فِي هَذَا الْكُرْسِيِّ، وَكَثُرَ عَيْبُ النَّاسِ لَهُ فَغُيِّبَ حَتَّى لَا يُرَى بَعْدَ ذَلِكَ. وَذَكَرَ ابْنُ الْكَلْبَيِّ أَنَّ الْمُخْتَارَ طَلَبَ مِنْ آلِ جَعْدَةَ بْنِ هُبَيْرَةَ الْكُرْسِيَّ الَّذِي كَانَ عَلِيٌّ يَجْلِسُ عَلَيْهِ، فَقَالُوا: مَا عِنْدَنَا شَيْءٌ مِمَّا يَقُولُ الْأَمِيرُ. فَأَلَحَّ عَلَيْهِمْ حَتَّى عَلِمُوا أَنَّهُمْ لَوْ جَاءُوا بِأَيِّ كُرْسِيٍّ كَانَ لَقَبِلَهُ مِنْهُمْ، فَحَمَلُوا إِلَيْهِ كُرْسِيًّا مِنْ بَعْضِ الدُّورِ، فَقَالُوا: هَذَا هُوَ، فَخَرَجَتْ شِبَامٌ وَشَاكِرٌ وَسَائِرُ رُءُوسِ الْمُخْتَارِ بِهِ، وَقَدْ عَصَّبُوهُ بِالْحَرِيرِ وَالدِّيبَاجِ. وَحَكَى أَبُو مِخْنَفٍ أَنَّ أَوَّلَ مَنْ سَدَنَ هَذَا الْكُرْسِيَّ مُوسَى بْنُ أَبِي مُوسَى الْأَشْعَرِيُّ، ثُمَّ إِنَّهُ عُتِبَ عَلَيْهِ فِي ذَلِكَ، فَدَفَعَهُ إِلَى حَوْشَبٍ الْبُرْسُمِيِّ، فَكَانَ صَاحِبَهُ حَتَّى هَلَكَ الْمُخْتَارُ، قَبَّحَهُ اللَّهُ. وَيُرْوَى أَنَّ الْمُخْتَارَ كَانَ يُظْهِرُ أَنَّهُ لَا يَعْلَمُ بِمَا يُعَظِّمُ أَصْحَابُهُ هَذَا الْكُرْسِيَّ. وَقَدْ قَالَ فِي هَذَا الْكُرْسِيِّ أَعْشَى هَمْدَانَ: شَهِدْتُ عَلَيْكُمْ أَنَّكُمْ سَبَئِيَّةٌ وَإِنِّي بِكُمْ يَا شُرْطَةَ الشِّرْكِ عَارِفُ وَأُقْسِمُ مَا كُرْسِيُّكُمْ بِسَكِينَةٍ وَإِنْ كَانَ قَدْ لُفَّتْ عَلَيْهِ اللَّفَائِفُ وَأَنْ لَيْسَ كَالتَّابُوتِ فِينَا وَإِنْ سَعَتْ شِبَامٌ حَوَالَيْهِ وَنَهْدٌ وَخَارِفُ وَإِنِّي امْرُؤٌ أَحْبَبْتُ آلَ مُحَمَّدٍ وَتَابَعْتُ وَحَيًا ضُمِّنَتْهُ الْمَصَاحِفُ وَتَابَعْتُ عَبْدَ اللَّهِ لَمَّا تَتَابَعَتْ عَلَيْهِ قُرَيْشٌ شُمْطُهَا وَالْغَطَارِفُ وَقَالَ الْمُتَوَكِّلُ اللَّيْثِيُّ: أَبْلِغْ أَبَا إِسْحَاقَ إِنْ جِئْتَهُ أَنِّي بِكُرْسِيِّكُمْ كَافِرُ تَنْزُوا شِبَامٌ حَوْلَ أَعْوَادِهِ وَتَحْمِلُ الْوَحَيَ لَهُ شَاكِرُ مُحْمَرَّةً أَعْيُنُهُمْ حَوْلَهُ كَأَنَّهُنَّ الْحِمَّصُ الْحَادِرُ قُلْتُ: هَذَا وَأَمْثَالُهُ مِمَّا يَدُلُّ عَلَى قِلَّةِ عَقْلِ الْمُخْتَارِ وَأَتْبَاعِهِ وَضَعْفِهِ وَقِلَّةِ عِلْمِهِ وَكَثْرَةِ جَهْلِهِ وَرَدَاءَةِ فَهْمِهِ وَتَرْوِيجِهِ الْبَاطِلَ عَلَى أَتْبَاعِهِ وَتَشْبِيهِهِ الْبَاطِلَ بِالْحَقِّ لِيُضِلَّ بِهِ الطَّغَامَ وَيَجْمَعَ عَلَيْهِ جُهَّالَ الْعَوَامِّ. وعنْ أَبِي أَنَسٍ الْحَرَّانِيِّ، قَالَ: قَالَ الْمُخْتَارُ لِرَجُلٍ مِنْ أَصْحَابِ الْحَدِيثِ: ضَعْ لِي حَدِيثًا عَنِ النَّبِيِّ ﷺ أَنِّي كَائِنٌ بَعْدَهُ خَلِيفَةً، وَطَالِبٌ لَهُ ثَرَّةَ وَلَدِهِ، وَهَذِهِ عَشَرَةُ آلَافِ دِرْهَمٍ وَخِلْعَةٌ وَمَرْكُوبٌ وَخَادِمٌ، فَقَالَ الرَّجُلُ: أَمَّا عَنِ النَّبِيِّ ﷺ فَلَا، وَلَكِنِ اخْتَرْ مَنْ شِئْتَ مِنَ الصَّحَابَةِ وَاحْطُطْ مِنَ الثَّمَنِ مَا شِئْتَ، قَالَ: عَنِ النَّبِيِّ آكَدُ، قَالَ: وَالْعَذَابُ عَلَيْهِ أَشَدُّ.
✧ The March of Ibn al-Ashtar to Fight Ibn Ziyād Ibn Jarīr said: In the year sixty-six, Ibrāhīm b. al-Ashtar marched against ʿUbayd Allāh b. Ziyād, and that was on the twenty-second of Dhū al-Ḥijjah. Abū Mikhnaf said, on the authority of his shaykhs: No sooner had al-Mukhtār finished with the Jabbanah of al-Sabīʿ and the people of al-Kunāsah than Ibrāhīm b. al-Ashtar had only stayed two days before he dispatched him to the direction for which he had assigned him, to fight the people of Syria. He set out on Saturday, the twenty-second of Dhū al-Ḥijjah, in the year sixty-six. Al-Mukhtār went out with him to bid him farewell in the presence of his companions, and al-Mukhtār's elite went out with them, and with them was al-Mukhtār's chair on a gray mule, so that they might seek victory through it against the enemies. They surrounded it, supplicating, crying out for help, seeking victory, and humbling themselves. The keeper of the chair was Ḥawshab al-Bursumī. When al-Mukhtār saw them, he said: "Indeed, by the Lord of those sent forth in succession (al-mursalāt ʿurfā), we shall surely kill rank after rank, and after a thousand Qāsiṭites, a thousand more." Then al-Mukhtār bade him farewell after enjoining upon him three things. He said: "O son of al-Ashtar, fear God in your private and public affairs, hasten the march, and engage your enemy in battle quickly." The people of the chair continued marching with Ibn al-Ashtar, and Ibn al-Ashtar kept saying: "O God, do not take us to task for what the foolish among us have done, following the practice of the Children of Israel—by Him in whose hand is my soul—when they devoted themselves to their calf." When Ibrāhīm and his companions crossed the bridge, the people of the chair turned back. The State of the Chair by Which al-Mukhtār Sought Victory Ibn Jarīr said: The reason for adopting this chair was what ʿAbd Allāh b. Aḥmad b. Shabbawayh narrated to me with his chain of transmission from Ṭufayl b. Jaʿdah b. Hubayrah, who said: Once I was in need of silver coins, and while I was in that state, I passed by the door of a neighbor of mine who had a chair that had been ridden upon and was very dirty. It occurred to me that I might say something about it. So I went back and sent to him, saying, "Send me the chair." He sent it, and I brought it to al-Mukhtār and said to him: "I had been concealing something from you, and it has now occurred to me to mention it to you." He said: "What is it?" I said: "A chair on which Jaʿdah b. Hubayrah used to sit, as if he saw in it a remnant of knowledge." He said: "Glory be to God! You have delayed this until today? Send for it." He said: So I brought it after it had been washed, and it turned out to be a piece of bright wood that had absorbed oil. He ordered for me twelve thousand dirhams. Then a call was made among the people: "Prayer in congregation!" He said: Al-Mukhtār addressed the people and said: "There was nothing in the past nations but that its like will occur in this nation. There was among the Children of Israel the Ark (al-Tābūt), through which they were granted victory, and this is its like." Then he ordered that its coverings be removed, and the Sabaʾiyyah stood up and raised their hands and said "Allāhu akbar" three times. Then Shabath b. Ribʿī stood up and objected to the people, and he almost declared those who showed this veneration to this Ark to be disbelievers. He suggested that it be broken, taken out of the mosque, and thrown into a cesspit. The people thanked Shabath b. Ribʿī for that. But when it was said, "This is ʿUbayd Allāh b. Ziyād, he has advanced," al-Mukhtār sent Ibrāhīm b. al-Ashtar with an army, and with him the chair, carried on a gray mule covered with silk cloths, with seven men on its right and seven on its left. When they faced the Syrians and defeated them and killed Ibn Ziyād, their veneration for this chair increased until they reached disbelief through it. Ṭufayl b. Jaʿdah said: I said, "Indeed we belong to God and to Him we return," and I regretted what I had done. The people spoke about this chair, and criticism of it increased, so it was hidden and never seen after that. Ibn al-Kalbī mentioned that al-Mukhtār asked the family of Jaʿdah b. Hubayrah for the chair on which ʿAlī used to sit, and they said: "We have nothing of what the Amīr says." He insisted upon them until they realized that if they brought any chair whatsoever, he would accept it from them. So they carried to him a chair from one of the houses and said, "This is it." Shibām, Shākir, and the rest of al-Mukhtār's chiefs went out with it, having wrapped it in silk and brocade. Abū Mikhnaf related that the first person to serve as keeper of this chair was Mūsā b. Abī Mūsā al-Ashʿarī. Then he was criticized for that, so he handed it over to Ḥawshab al-Bursumī, who remained its keeper until al-Mukhtār perished—may God disfigure him. It is reported that al-Mukhtār used to pretend that he did not know how his companions venerated this chair. Aʿshā Hamdān said about this chair: "I bear witness against you that you are Sabaʾiyyah, and I, O shurṭah of polytheism, know you well. I swear your chair is no sakīnah, even if wrappings have been wound around it, And it is not like the Ark among us, even if Shibām strive around it, and Nahd and Khārif. I am a man who loved the family of Muḥammad, and I followed a revelation contained in the maṣāḥif, And I followed ʿAbd Allāh when Quraysh—their elders and nobles—banded together against him." Al-Mutawakkil al-Laythī said: "Convey to Abū Isḥāq, if you come to him, that I am a disbeliever in your chair. Shibām leap around its sticks, and Shākir carry the revelation for it, Their eyes reddened around it, as if they were swollen chickpeas." I say: This and its like are among the things that indicate the paucity of al-Mukhtār's intellect and that of his followers, his weakness, his scant knowledge, his abundant ignorance, his poor understanding, and his promoting falsehood among his followers, comparing falsehood to truth in order to mislead the rabble and gather around him the ignorant masses. From Abū Anas al-Ḥarrānī, who said: Al-Mukhtār said to a man from among the scholars of ḥadīth: "Fabricate for me a ḥadīth from the Prophet ﷺ that I shall be a caliph after him and seek vengeance for his slaughtered progeny, and here are ten thousand dirhams, a robe of honor, a mount, and a servant." The man said: "As for from the Prophet ﷺ, no. But choose whomever you wish from among the Companions, and reduce the price as you wish." He said: "From the Prophet it is more binding." He said: "And the punishment upon him is more severe."
Tarikh (al-Tabari) 2271No grade recorded
وَفِي سنة ست وستين ابْتَدَأَ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ بِبِنَاءِ الْقُبَّةِ عَلَى صَخْرَةِ بَيْتِ الْمُقَدَّسِ، وَعِمَارَةِ الْجَامِعِ الْأَقْصَى، وَكَمَلَتْ عِمَارَتُهُ فِي سَنَةِ ثَلَاثٍ وَسَبْعِينَ، وَكَانَ السَّبَبُ فِي ذَلِكَ أَنَّ عَبْدَ اللَّهِ بْنَ الزُّبَيْرِ كَانَ قَدِ اسْتَوْلَى عَلَى مَكَّةَ، وَكَانَ يَخْطُبُ فِي أَيَّامِ مِنًى وَعَرَفَةَ، وَمُقَامَ النَّاسِ بِمَكَّةَ، وَيَنَالُ مِنْ عَبْدِ الْمَلِكِ، وَيَذْكُرُ مَسَاوِئَ بَنِي مَرْوَانَ، وَيَقُولُ: إِنَّ النَّبِيَّ ﷺ لَعَنَ الْحَكَمَ وَمَا نَسَلَ، وَإِنَّهُ طَرِيدُ رَسُولِ اللَّهِ ﷺ وَلَعِينُهُ، وَكَانَ يَدْعُو إِلَى نَفْسِهِ، وَكَانَ فَصِيحًا، فَمَالَ مُعْظَمُ أَهْلِ الشَّامِ إِلَيْهِ، وَبَلَغَ ذَلِكَ عَبْدَ الْمَلِكِ فَمَنْعَ النَّاسِ مِنَ الْحَجِّ فَضَجُّوا، فَبَنَى لَهُمُ الْقُبَّةَ عَلَى الصَّخْرَةِ وَالْجَامِعَ الْأَقْصَى لِيَشْغَلَهُمْ بِذَلِكَ عَنِ الْحَجِّ وَيَسْتَعْطِفَ قُلُوبَهُمْ وَكَانُوا يَقِفُونَ عِنْدَ الصَّخْرَةِ وَيَطُوفُونَ حَوْلَهَا كَمَا يَطُوفُونَ حَوْلَ الْكَعْبَةِ، وَيَنْحَرُونَ يَوْمَ الْعِيدِ وَيَحْلِقُونَ رُءُوسَهُمْ فَفَتَحَ بِذَلِكَ عَلَى نَفْسِهِ بَابَ تَشْنِيعِ ابْنِ الزُّبَيْرِ عَلَيْهِ، فَكَانَ يُشَنِّعُ عَلَيْهِ بِمَكَّةَ وَيَقُولُ ضَاهَى بِهَا فِعْلَ الْأَكَاسِرَةِ فِي إِيوَانِ كِسْرَى، وَالْخَضْرَاءَ كَمَا فَعَلَ مُعَاوِيَةُ، وَنَقْلَ الطَّوَافَ مِنْ بَيْتِ اللَّهِ إِلَى قِبْلَةِ بَنِي إِسْرَائِيلَ، وَنَحْوَ ذَلِكَ. وَلَمَّا أَرَادَ عَبْدُ الْمَلِكِ بِنَاءَهَا سَارَ مِنْ دِمَشْقَ إِلَى بَيْتِ الْمَقْدِسِ وَمَعَهُ الْأَمْوَالُ وَالْعُمَّالُ، وَوَكَّلَ بِالْعَمَلِ رَجَاءَ بْنَ حَيْوَةَ، وَيَزِيدَ بْنَ سَلَّامٍ مَوْلَاهُ، وَجَمَعَ الصُّنَّاعَ وَالْمُهَنْدِسِينَ فَأَمْرَهُمْ فَصَوَّرُوا لَهُ الْقُبَّةَ فِي صَحْنِ الْمَسْجِدِ فَأَعْجَبَهُ، وَبَنَى لِلْمَالِ بَيْتًا شَرْقِيَّ الْقُبَّةِ، وَشَحَنَهُ بِالْمَالِ، وَأَمَرَ رَجَاءَ بْنَ حَيْوَةَ، وَيَزِيدَ أَنْ يُفْرِغَا الْأَمْوَالَ إِفْرَاغًا، وَلَا يَتَوَقَّفَا فِيهِ، فَبَثُّوا النَّفَقَاتِ وَأَكْثَرُوا فَبَنَوُا الْقُبَّةَ الَّتِي هِيَ الْيَوْمَ قَائِمَةٌ، وَبَنَوْا مِنْ نَاحِيَةِ الْقِبْلَةِ سَبْعَ قِبَابٍ، وَالْقُبَّةُ الَّتِي بَاقِيَةٌ الْيَوْمَ عَلَى الْمِحْرَابِ هِيَ أَوْسَطُهَا، وَلَمَّا تَمَّ بِنَاءُ الْقُبَّةِ عَمِلَ لَهَا جَلَّالَيْنِ أَحَدُهُمَا مِنْ لَبُّودٍ أَحْمَرَ لِلشِّتَاءِ، وَالْآخَرُ مِنْ أُدُمٍ لِلصَّيْفِ، وَحَفَّ الصَّخْرَةَ بِدَرَابِزِينَ مِنَ السَّاجِ الْمُطَعَّمِ بِالْيَشْمِ، وَخَلْفَ الدَّرَابِزِينِ سُتُورٌ مِنَ الدِّيبَاجِ مُرْخَاةً بَيْنَ الْعُمُدِ، وَكَانَتِ السَّدَنَةُ كُلَّ خَمِيسٍ وَاثْنَيْنٍ يَذُوِّبُونَ الْمِسْكَ، وَالْعَنْبَرَ وَالْمَاوَرْدَ وَالزَّعْفَرَانَ وَيَعْمَلُونَ مِنْهُ غَالِيَةً، وَيُخَمِّرُونَهَا مِنَ اللَّيْلِ ثُمَّ يَدْخُلُ الْخَدَمُ الْحَمَّامَ مِنَ اللَّيْلِ فَيَغْتَسِلُونَ وَيَتَطَيَّبُونَ، وَيَلْبَسُونَ ثِيَابَ الْوَشْيِ، وَيَشُدُّونَ أَوْسَاطَهُمْ بِالْمَنَاطِقِ الْمُحَلَّاةِ بِالذَّهَبِ وَيُخْلِّقُونَ الصَّخْرَةَ، ثُمَّ يَضَعُونَ الْبَخُورَ فِي مَجَامِرِ الذَّهَبِ وَالْفِضَّةِ، وَفِيهَا الْعُودُ الْقَمَارِيُّ الْمَغْلِيُّ بِالْمِسْكِ، وَيُرْخِي السَّدَنَةُ السُّتُورَ فَتَخْرُجُ تِلْكَ الرَّائِحَةُ فَتَمْلَأُ الْمَدِينَةَ كُلَّهَا، ثُمَّ يُنَادِي مُنَادٍ: أَلَا إِنَّ الصَّخْرَةَ قَدْ فُتِحَتْ، فَمَنْ أَرَادَ الزِّيَارَةَ فَلْيَأْتِ، فَيُقْبِلُ النَّاسُ مُبَادِرِينَ، فَيُصَلُّونَ وَيَخْرُجُونَ، فَمَنْ وُجِدَتْ مِنْهُ رَائِحَةُ الْبَخُورِ قَالَ النَّاسُ: هَذَا كَانَ الْيَوْمَ فِي الصَّخْرَةِ. وَأَبْوَابُ الصَّخْرَةِ أَرْبَعَةٌ، عَلَى كُلِّ بَابٍ عَشَرَةٌ مِنَ الْحَجَبَةِ، الْبَابُ الشَّمَالِيُّ يُسَمَّى بَابَ الْجَنَّةِ، وَالشَّرْقِيُّ بَابَ إِسْرَائِيلَ، وَالْغَرْبِيُّ بَابَ جِبْرِيلَ، وَالْقِبْلِيُّ بَابَ الْأَقْصَى، وَكَانُوا يُشْعِلُونَهَا بِدُهْنِ الْبَانِ، وَلَا يَدْخُلُهَا أَحَدٌ غَيْرَ أَيَّامِ الزِّيَارَةِ سِوَى الْخَدَمِ، وَكَانَ لِلْحَرَمِ عِشْرُونَ بَابًا، وَكَانَ فِيهِ أَلْفَ عَمُودٍ مِنَ الرُّخَامِ، وَفِي السُّقُوفِ سِتُّونَ أَلْفَ خَشَبَةٍ مِنَ السَّاجِ الْمَنْقُوشِ، وَمِنَ الْقَنَادِيلِ خَمْسَةُ آلَافِ قِنْدِيلٍ، وَكَانَ فِيهِ أَرْبَعُمِائَةِ سِلْسِلَةٍ، كُلُّ سِلْسِلَةٍ أَلْفُ رِطْلٍ شَامِيٍّ، طُولُ السَّلَاسِلِ ثَلَاثُونَ أَلْفَ ذِرَاعٍ، وَكَانَ يُوقَدُ فِي الصَّخْرَةِ كُلَّ لَيْلَةٍ مِائَةُ شَمْعَةٍ، وَكَذَا فِي الْأَقْصَى، وَكَانَ يُوقَدُ فِي الْقَنَادِيلِ كُلَّ لَيْلَةٍ مِنَ الزَّيْتِ الْمَفْتُولِ قِنْطَارٌ، وَكَانَ فِي الْحَرَمِ خَمْسُونَ قُبَّةً، وَمِنْ أَلْوَاحِ الرَّصَاصِ سَبْعُونَ أَلْفَ لَوْحٍ، وَكَانَ فِي الْحَرَمِ ثَلَاثُمِائَةِ خَادِمٍ ابْتَاعُوا مِنْ بَيْتِ الْمَالِ مِنَ الْخُمْسِ، كُلَّمَا مَاتَ وَاحِدٌ قَامَ وَلَدُهُ بَعْدَهُ مَقَامَهُ، وَيَقْبِضُونَ أَرْزَاقَهُمْ مِنْ بَيْتِ الْمَالِ شَهْرًا بِشَهْرٍ، وَكَانَ فِي الْحَرَمِ مِائَةُ صِهْرِيجٍ، وَكَانَتْ صَفَائِحُ الْقُبَّةِ وَسَقْفُ الْأَقْصَى مِنْ صَفَائِحِ الذَّهَبِ عِوَضَ الرَّصَاصِ، وَكَذَلِكَ أَبْوَابُ الْقُبَّةِ صَفَائِحُهَا، وَذَلِكَ أَنَّهُ لَمَّا كَمَلَ الْبِنَاءُ فَضَلَ مِنَ الْمَالِ ثَلَاثُمِائَةِ أَلْفِ دِينَارٍ، وَقِيلَ سِتُّمِائَةِ أَلْفٍ. وَكَتَبَ رَجَاءُ بْنُ حَيْوَةَ، وَ يَزِيدُ إِلَى عَبْدِ الْمَلِكِ يُعَرِّفَانِهِ بِذَلِكَ، فَكَتَبَ إِلَيْهِمَا: قَدْ جَعَلْتُهُ لَكُمَا عِوَضًا عَنْ تَعَبِكُمَا. فَكَتَبَا إِلَيْهِ: إِنَّمَا قُمْنَا بِهَذَا الْبَيْتِ لِلَّهِ تَعَالَى، فَلَا نَقْبَلُ عَلَى ذَلِكَ عَرَضَ الدُّنْيَا، وَلَوَدِدْنَا أَنْ نَزِيدَ فِيهِ مِنْ حَلْيِ نِسَائِنَا. فَكَتَبَ إِلَيْهِمْ إِذَا أَبَيْتُمْ ذَلِكَ فَأَفْرِغَاهُ عَلَى الْقُبَّةِ وَالْأَبْوَابِ، فَمَا كَانَ أَحَدٌ يَسْتَطِيعُ أَنْ يَتَأَمَّلَ الْقُبَّةَ مِمَّا عَلَيْهَا مِنَ الذَّهَبِ. فَلَمَّا كَانَ فِي خِلَافَةِ أَبِي جَعْفَرٍ الْمَنْصُورِ قَدِمَ الْقُدْسَ سَنَةَ أَرْبَعِينَ وَمِائَةٍ فَوَجْدَ الْأَقْصَى وَقِبَابُهُ تَشْكُو مِنَ الْخَرَابِ، فَأَمَرَ بِقَلْعِ الصَّفَائِحِ الَّتِي عَلَى الْقُبَّةِ وَالْأَبْوَابِ، وَأَنْ يُعَمَّرَ بِهَا مَا تَشَعَّثَ فِي الْحَرَمِ، فَفَعَلُوا ذَلِكَ، وَكَانَ الْمَسْجِدُ طَوِيلًا فَأَمَرَ أَنْ يُؤْخَذَ مِنْ طُولِهِ وَيُزَادَ فِي عَرْضِهِ، وَلَمَّا كَمَلَ الْبِنَاءُ كَتَبُوا عَلَى الْقُبَّةِ مِمَّا يَلِي الْبَابَ الْقِبْلِيَّ مِنْ جِهَةِ الْأَقْصَى بِالنَّصِّ بَعْدَ الْبَسْمَلَةِ: بَنَى هَذِهِ الْقُبَّةَ عَبْدُ اللَّهِ عَبْدُ الْمَلِكِ أَمِيرُ الْمُؤْمِنِينَ سَنَةَ اثْنَتَيْنِ وَسَبْعِينَ مِنَ الْهِجْرَةِ النَّبَوِيَّةِ، وَكَانَ طُولُ الْمَسْجِدِ مِنَ الْقِبْلَةِ إِلَى الشَّمَالِ سَبْعَمِائَةٍ وَخَمْسَةٍ وَسِتِّينَ ذِرَاعًا، وَعَرَضُهُ أَرْبَعَمِائَةٍ وَسِتِّينَ ذِرَاعًا، وَكَانَ فَتْحُ الْقُدْسِ سَنَةَ سِتَّ عَشْرَةَ، وَاللَّهُ سُبْحَانَهُ وَتَعَالَى أَعْلَمُ.
✧ In the year sixty-six, ʿAbd al-Malik b. Marwān began the construction of the Dome over the Rock of the Holy House and the building of the Aqṣā Mosque, and its building was completed in the year seventy-three. The reason for that was that ʿAbd Allāh b. al-Zubayr had taken control of Makkah, and he used to give sermons during the days of Minā and ʿArafah and the people's stay in Makkah, and he used to speak against ʿAbd al-Malik and mention the faults of the Banū Marwān, saying: "The Prophet ﷺ cursed al-Ḥakam and his descendants, and he is an outcast of the Messenger of Allah ﷺ and accursed by him." And he used to call people to himself, and he was eloquent, so most of the people of Syria inclined toward him. This reached ʿAbd al-Malik, so he prevented the people from performing the Hajj, and they clamored. So he built for them the Dome over the Rock and the Aqṣā Mosque to occupy them with that instead of the Hajj and to win their hearts. They used to stand at the Rock and circumambulate it as they circumambulate the Kaʿbah, and they slaughtered on the day of the feast and shaved their heads. Thus he opened upon himself the door of Ibn al-Zubayr's denunciation of him. Ibn al-Zubayr used to denounce him in Makkah, saying: "He has imitated the practices of the Persian kings in the īwān of Kisrā, and the Green Dome, as Muʿāwiyah did, and transferred the circumambulation from the House of Allah to the qiblah of the Children of Israel," and the like. When ʿAbd al-Malik wanted to build it, he traveled from Damascus to the Holy House, accompanied by funds and workers. He entrusted the work to Rajāʾ b. Ḥaywah and Yazīd b. Sallām, his client. He gathered the craftsmen and engineers and commanded them, and they depicted for him the dome in the courtyard of the mosque, and he was pleased. He built a treasury east of the dome, filled it with money, and commanded Rajāʾ b. Ḥaywah and Yazīd to pour out the funds without stopping. They disbursed expenditures generously, and they built the dome that still stands today, and they built on the qiblah side seven domes, of which the remaining dome today over the miḥrāb is the middle one. When the construction of the dome was completed, he made for it two coverings, one of red felt for winter and the other of tanned leather for summer. He surrounded the Rock with a balustrade of teak inlaid with jade, and behind the balustrade were curtains of brocade hanging between the columns. The custodians used every Thursday and Monday to melt musk, ambergris, rosewater, and saffron and make from it a perfume called ghāliyah, and they prepared it at night. Then the servants would enter the bathhouse at night, bathe and perfume themselves, put on garments of figured silk, gird their waists with belts adorned with gold, and anoint the Rock. Then they would place incense in gold and silver censers, containing Qimārī aloeswood simmered in musk. The custodians would let down the curtains, and that fragrance would come out and fill the entire city. Then a crier would call: "Behold, the Rock is open; whoever wishes to visit, let him come." The people would hasten, pray, and leave. Whoever was found to have the scent of incense, people would say: "This one was today at the Rock." The doors of the Rock are four, with ten chamberlains at each door. The northern door is called the Gate of Paradise, the eastern the Gate of Israel, the western the Gate of Gabriel, and the southern the Gate of al-Aqṣā. They used to light it with oil of ben, and no one entered it except on visiting days, other than the servants. The sanctuary had twenty gates, and in it were a thousand marble columns, and in the ceilings sixty thousand carved teak beams, and of lamps five thousand lamps, and in it were four hundred chains, each chain weighing a thousand Syrian raṭls, the total length of the chains being thirty thousand cubits. Every night a hundred candles were lit in the Rock, and likewise in al-Aqṣā, and every night a qinṭār of refined oil was burned in the lamps. In the sanctuary were fifty domes and seventy thousand sheets of lead, and in the sanctuary were three hundred servants purchased from the public treasury from the fifth (khums). Whenever one died, his son took his place after him, and they received their stipends from the treasury month by month. In the sanctuary were a hundred cisterns. The plates of the dome and the roof of al-Aqṣā were of gold plates instead of lead, and likewise the doors of the dome and their plates. That was because when the building was completed, there remained of the money three hundred thousand dinars, and it is said six hundred thousand. Rajāʾ b. Ḥaywah and Yazīd wrote to ʿAbd al-Malik informing him of that, and he wrote to them: "I have granted it to you in return for your toil." They wrote back: "We undertook this house only for Allah Almighty, so we will not accept in return for it any worldly gain, and we would wish to add to it from the ornaments of our women." He wrote to them: "If you refuse that, then pour it upon the dome and the doors." So they did, and no one could gaze steadily at the dome because of the gold upon it. When it was the caliphate of Abū Jaʿfar al-Manṣūr, he came to Jerusalem in the year one hundred and forty, and he found al-Aqṣā and its domes complaining of ruin. He ordered the plates that were on the dome and the doors to be removed and that the sanctuary be repaired with them where it had fallen into disrepair. They did that. The mosque was long, so he ordered that its length be reduced and its width increased. When the building was completed, they wrote on the dome, on the side facing the southern door toward al-Aqṣā, in the text after the basmalah: "ʿAbd Allāh ʿAbd al-Malik, Commander of the Faithful, built this dome in the year seventy-two of the Prophetic Hijrah." The length of the mosque from the qiblah to the north was seven hundred and sixty-five cubits, and its width was four hundred and sixty cubits. The conquest of Jerusalem was in the year sixteen, and Allah, glorified and exalted be He, knows best.
Tarikh (al-Tabari) 2272No grade recorded
قَالَ ابْنُ جَرِيرٍ: وَحَجَّ بِالنَّاسِ فِي هَذِهِ السَّنَةِ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ وَكَانَ نَائِبُهُ بِالْمَدِينَةِ أَخَاهُ مُصْعَبًا، وَنَائِبُهُ عَلَى الْبَصْرَةِ الْحَارِثُ بْنُ عَبْدِ اللَّهِ بْنِ أَبِي رَبِيعَةَ وَقَدِ اسْتَحْوَذَ الْمُخْتَارُ عَلَى الْكُوفَةِ، وَ عَبْدُ اللَّهِ بْنُ خَازِمٍ عَلَى بِلَادِ خُرَاسَانَ
✧ Ibn Jarīr said: In this year, ʿAbd Allāh b. al-Zubayr led the people in the Hajj. His governor in Madinah was his brother Muṣʿab, and his governor over al-Baṣrah was al-Ḥārith b. ʿAbd Allāh b. Abī Rabīʿah. Al-Mukhtār had gained control of al-Kūfah, and ʿAbd Allāh b. Khāzim over the lands of Khurāsān.
Tarikh (al-Tabari) 2273No grade recorded
مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ أسماء بن حارثة أَسْمَاءُ بْنُ حَارِثَةَ بْنِ سَعِيدِ بْنِ عَبْدِ اللَّهِ: كَانَ مُحْتَاجًا مِنْ أَهْلِ الصُّفَّةِ، تُوُفِّيَ فِي هَذِهِ السَّنَةِ وَهُوَ ابْنُ ثَمَانِينَ سَنَةً. وَقِيلَ: بَلْ مَاتَ بِالْبَصْرَةِ فِي إِمَارَةِ ابْنِ زِيَادٍ. جابر بن سمرة وَتُوُفِّيَ جَابِرُ بْنُ سَمُرَةَ وَهُوَ ابْنُ أُخْتِ سَعْدِ بْنِ أَبِي وَقَّاصٍ، وَقِيلَ: مَاتَ فِي إِمَارَةِ بِشْرِ بْنِ هَارُونَ. أسماء بن خارجة وَتُوُفِّيَ أَسْمَاءُ بْنُ خَارِجَةَ بْنِ حِصْنِ بْنِ حُذَيْفَةَ بْنِ بَدْرٍ الْفَزَارِيُّ سَيِّدُ قَوْمِهِ.
✧ Those of the notables who died in this year: Asmāʾ b. Ḥārithah: Asmāʾ b. Ḥārithah b. Saʿīd b. ʿAbd Allāh: He was among the needy of the people of al-Ṣuffah. He died in this year, at the age of eighty years. It was also said: rather, he died in al-Baṣrah during the governorship of Ibn Ziyād. Jābir b. Samurah: And Jābir b. Samurah died; he was the son of the sister of Saʿd b. Abī Waqqāṣ. It was also said: he died during the governorship of Bishr b. Hārūn. Asmāʾ b. Khārijah: And Asmāʾ b. Khārijah b. Ḥiṣn b. Ḥudhayfah b. Badr al-Fazārī, the chief of his people, died.
Tarikh (al-Tabari) 2274No grade recorded
مَقْتَلِ ابْنِ زِيَادٍ وفي سَنَةُ سَبْعٍ وَسِتِّينَ كَانَ مَقْتَلُ عُبَيْدِ اللَّهِ بْنِ زِيَادٍ عَلَى يَدَيْ إِبْرَاهِيمَ بْنِ الْأَشْتَرِ النَّخَعِيِّ وَذَلِكَ أَنَّ إِبْرَاهِيمَ بْنَ الْأَشْتَرِ خَرَجَ مِنَ الْكُوفَةِ يَوْمَ السَّبْتِ لِثَمَانٍ بَقِينَ مِنْ ذِي الْحِجَّةِ فِي السَّنَةِ الْمَاضِيَةِ، ثُمَّ اسْتَهَلَّتْ هَذِهِ السَّنَةُ وَهُوَ سَائِرٌ لِقَصْدِ ابْنِ زِيَادٍ فِي أَرْضِ الْمَوْصِلِ فَكَانَ اجْتِمَاعُهُمَا بِمَكَانٍ يُقَالُ لَهُ: الْخَازِرُ بَيْنَهُ وَبَيْنَ الْمَوْصِلِ خَمْسَةُ فَرَاسِخَ، وَأَرْسَلَ عُمَيْرُ بْنُ الْحُبَابِ السُّلَمِيُّ، وَهُوَ مِنْ أَصْحَابِ ابْنِ زِيَادٍ، إِلَى ابْنِ الْأَشْتَرِ: أَنِ الْقَنِي، وَكَانَتْ قَيْسٌ كُلُّهَا مُضْطَغِنَةً عَلَى ابْنِ مَرْوَانَ وَقْعَةَ مَرْجِ رَاهِطٍ، وَجُنْدُ عَبْدِ الْمَلِكِ يَوْمَئِذٍ كَلْبٌ. فَاجْتَمَعَ عُمَيْرٌ وَابْنُ الْأَشْتَرِ، فَأَخْبَرَهُ عُمَيْرٌ أَنَّهُ عَلَى مَيْسَرَةِ ابْنِ زِيَادٍ، وَوَاعَدَهُ أَنْ يَنْهَزِمَ بِالنَّاسِ، فَقَالَ لَهُ ابْنُ الْأَشْتَرِ: مَا رَأْيُكَ ؟ أُخَنْدِقُ عَلَيَّ وَأَتَوَقَّفُ يَوْمَيْنِ أَوْ ثَلَاثَةً ؟ فَقَالَ عُمَيْرٌ: لَا تَفْعَلْ، وَهَلْ يُرِيدُونَ إِلَّا هَذَا ؟ فَإِنَّ الْمُطَاوَلَةَ خَيْرٌ لَهُمْ، وَهُمْ كَثِيرٌ أَضْعَافُكُمْ، وَلَيْسَ يُطِيقُ الْقَلِيلُ الْكَثِيرَ فِي الْمُطَاوَلَةِ، وَلَكِنْ نَاجِزِ الْقَوْمَ، فَإِنَّهُمْ قَدْ مُلِئُوا مِنْكُمْ رُعْبًا، وَإِنْ هُمْ شَامُّوا أَصْحَابَكَ، وَقَاتَلُوهُمْ يَوْمًا بَعْدَ يَوْمٍ، وَمَرَّةً بَعْدَ مَرَّةٍ - أَنِسُوا بِهِمْ وَاجْتَرَءُوا عَلَيْهِمْ. وَقَالَ إِبْرَاهِيمُ: الْآنَ عَلِمْتُ أَنَّكَ لِي مُنَاصِحٌ، وَبِهَذَا أَوْصَانِي صَاحِبِي. قَالَ عُمَيْرٌ: أَطِعْهُ فَإِنَّ الشَّيْخَ قَدْ ضَرَّسَتْهُ الْحَرْبُ وَقَاسَى مِنْهَا مَا لَمْ يُقَاسِهِ أَحَدٌ، وَإِذَا أَصْبَحْتَ فَنَاهِضْهُمْ. وَعَادَ عُمَيْرٌ إِلَى أَصْحَابِهِ وَأَذْكَى ابْنُ الْأَشْتَرِ حَرَسَهُ، وَلَمْ يَدْخُلْ عَيْنَهُ غَمْضٌ، حَتَّى إِذَا كَانَ السَّحَرُ الْأَوَّلُ عَبَّأَ أَصْحَابَهُ، وَكَتَّبَ كَتَائِبَهُ، وَأَمَرَ أُمَرَاءَهُ، فَجَعَلَ سُفْيَانَ بْنَ يَزِيدَ الْأَزْدِيَّ عَلَى مَيْمَنَتِهِ، وَعَلِيَّ بْنَ مَالِكٍ الْجُشَمِيَّ عَلَى مَيْسَرَتِهِ، وَهُوَ أَخُو الْأَحْوَصِ، وَجَعَلَ عَبْدَ الرَّحْمَنِ بْنَ عَبْدِ اللَّهِ، وَهُوَ أَخُو إِبْرَاهِيمَ بْنِ الْأَشْتَرِ لِأُمِّهِ، عَلَى الْخَيْلِ، وَكَانَتْ خَيْلُهُ قَلِيلَةً، وَجَعَلَ الطُّفَيْلَ بْنَ لَقِيطٍ عَلَى الرَّجَّالَةِ، وَكَانَتْ رَايَتُهُ مَعَ مُزَاحِمِ بْنِ مَالِكٍ. فَلَمَّا انْفَجَرَ الْفَجْرُ صَلَّى الصُّبْحَ بِغَلَسٍ، ثُمَّ خَرَجَ فَصَفَّ أَصْحَابَهُ، وَأَلْحَقَ كُلَّ أَمِيرٍ بِمَكَانِهِ، وَنَزَلَ إِبْرَاهِيمُ يَمْشِي وَيُحَرِّضُ النَّاسَ وَيُمَنِّيهِمُ الظَّفَرَ، وَسَارَ بِهِمْ رُوَيْدًا، فَأَشْرَفَ عَلَى تَلٍّ عَظِيمٍ مُشْرِفٍ عَلَى الْقَوْمِ، وَإِذَا أُولَئِكَ الْقَوْمُ لَمْ يَتَحَرَّكْ مِنْهُمْ أَحَدٌ، فَأَرْسَلَ عَبْدَ اللَّهِ بْنَ زُهَيْرٍ السَّلُولِيَّ لِيَأْتِيَهُ بِخَبَرِ الْقَوْمِ، فَعَادَ إِلَيْهِ وَقَالَ لَهُ: قَدْ خَرَجَ الْقَوْمُ عَلَى دَهَشٍ وَفَشَلٍ، لَقِيَنِي رَجُلٌ مِنْهُمْ وَلَيْسَ لَهُ كَلَامٌ إِلَّا: يَا شِيعَةَ أَبِي تُرَابٍ ! يَا شِيعَةَ الْمُخْتَارِ الْكَذَّابِ ! قَالَ: فَقُلْتُ لَهُ: الَّذِي بَيْنَنَا أَجَلُّ مِنَ الشَّتْمِ. فَرَكَبَ ابْنُ الْأَشْتَرِ فَرَسَهُ وَجَعَلَ يَقِفُ عَلَى رَايَاتِ الْقَبَائِلِ فَيُحَرِّضُهُمْ عَلَى قِتَالِ ابْنِ زِيَادٍ وَيَقُولُ: هَذَا قَاتَلُ ابْنَ بِنْتِ رَسُولِ اللَّهِ ﷺ، قَدْ جَاءَكُمُ اللَّهُ بِهِ وَأَمْكَنَكُمُ اللَّهُ مِنْهُ الْيَوْمَ، فَعَلَيْكُمْ بِهِ، فَإِنَّهُ قَدْ فَعَلَ فِي ابْنِ بِنْتِ رَسُولِ اللَّهِ ﷺ مَا لَمْ يَفْعَلْهُ فِرْعَوْنُ فِي بَنِي إِسْرَائِيلَ ! هَذَا ابْنُ زِيَادٍ قَاتِلُ الْحُسَيْنِ الَّذِي حَالَ بَيْنَهُ وَبَيْنَ مَاءِ الْفُرَاتِ أَنْ يَشْرَبَ مِنْهُ هُوَ وَأَوْلَادُهُ وَنِسَاؤُهُ، وَمَنَعَهُ أَنْ يَنْصَرِفَ إِلَى بَلَدِهِ أَوْ يَأْتِيَ يَزِيدَ بْنَ مُعَاوِيَةَ حَتَّى قَتَلَهُ ! وَيْحَكُمْ، اشْفُوا صُدُورَكُمْ مِنْهُ، وَارْوُوا رِمَاحَكُمْ وَسُيُوفَكُمْ مِنْ دَمِهِ، هَذَا الَّذِي فَعَلَ فِي آلِ نَبِيِّكُمْ مَا فَعَلَ، قَدْ جَاءَكُمُ اللَّهُ بِهِ. ثُمَّ أَكْثَرَ مِنْ هَذَا الْقَوْلِ وَأَمْثَالِهِ، ثُمَّ نَزَلَ تَحْتَ رَايَتِهِ. وَأَقْبَلَ ابْنُ زِيَادٍ فِي جَيْشٍ كَثِيفٍ فَمَا كَانَ إِلَّا أَنْ تَوَاقَفَ الْفَرِيقَانِ حَتَّى حَمَلَ حُصَيْنُ بْنُ نُمَيْرٍ بِالْمَيْمَنَةِ عَلَى مَيْسَرَةِ أَهْلِ الْعِرَاقِ فَهَزَمَهَا، وَقُتِلَ أَمِيرُهَا عَلِيُّ بْنُ مَالِكٍ الْجُشَمِيُّ فَأَخْذَ رَايَتَهُ مِنْ بَعْدِهِ وَلَدُهُ قُرَّةُ بْنُ عَلِيٍّ فَقُتِلَ أَيْضًا، وَاسْتَمَرَّتِ الْمَيْسَرَةُ ذَاهِبَةً فَجَعَلَ ابْنُ الْأَشْتَرِ يُنَادِيهِمْ: إِلَيَّ يَا شُرْطَةَ اللَّهِ، أَنَا ابْنُ الْأَشْتَرِ. وَقَدْ كَشَفَ عَنْ رَأْسِهِ لِيَعْرِفُوهُ فَالْتَاثُوا بِهِ وَانْعَطَفُوا عَلَيْهِ، وَاجْتَمَعُوا إِلَيْهِ، ثُمَّ حَمَلَتْ مَيْمَنَةُ أَهْلِ الْكُوفَةِ عَلَى مَيْسَرَةِ أَهْلِ الشَّامِ وَقِيلَ: بَلِ انْهَزَمَتْ مَيْسَرَةُ أَهْلِ الشَّامِ وَانْحَازَتْ إِلَى ابْنِ الْأَشْتَرِ، ثُمَّ حَمَلَ ابْنُ الْأَشْتَرِ بِمَنْ مَعَهُ وَجَعَلَ يَقُولُ لِصَاحِبِ رَايَتِهِ: ادْخُلْ بِرَايَتِكَ فِيهِمْ. وَقَاتَلَ ابْنُ الْأَشْتَرِ يَوْمَئِذٍ قِتَالًا عَظِيمًا، وَكَانَ لَا يَضْرِبُ بِسَيْفِهِ رَجُلًا إِلَّا صَرَعَهُ، وَكَثُرَتِ الْقَتْلَى بَيْنَهُمْ وَقِيلَ: إِنَّ مَيْسَرَةَ أَهْلِ الشَّامِ ثَبَتُوا وَقَاتَلُوا قِتَالًا شَدِيدًا بِالرِّمَاحِ ثُمَّ بِالسُّيُوفِ، ثُمَّ أَرْدَفَ الْحَمْلَةَ ابْنُ الْأَشْتَرِ، فَانْهَزَمَ جَيْشُ الشَّامِ بَيْنَ يَدَيْهِ، فَجَعَلَ يَقْتُلُهُمْ كَمَا تُقْتَلُ الْحُمْلَانِ، وَأَتْبَعَهُمْ بِنَفْسِهِ وَمَنْ مَعَهُ مِنَ الشُّجْعَانِ، وَثَبَتَ عُبَيْدُ اللَّهِ بْنُ زِيَادٍ فِي مَوْقِفِهِ حَتَّى اجْتَازَ بِهِ ابْنُ الْأَشْتَرِ فَقَتَلَهُ، وَهُوَ لَا يَعْرِفُهُ، لَكِنْ قَالَ لِأَصْحَابِهِ: الْتَمِسُوا فِي الْقَتْلَى رَجُلًا ضَرَبْتُهُ بِالسَّيْفِ فَنَفَحَنِي مِنْهُ رِيحُ الْمِسْكِ، شَرَّقَتْ يَدَاهُ وَغَرَّبَتْ رِجْلَاهُ وَهُوَ وَاقِفٌ عِنْدَ رَايَةٍ مُنْفَرِدَةٍ عَلَى شَاطِئِ نَهْرِ خَازِرَ، فَالْتَمَسُوهُ فَإِذَا هُوَ عُبَيْدُ اللَّهِ بْنُ زِيَادٍ وَإِذَا هُوَ قَدْ ضَرَبَهُ ابْنُ الْأَشْتَرِ فَقَطَعَهُ نِصْفَيْنِ، فَاحْتَزُّوا رَأَسَهُ وَبَعَثُوهُ إِلَى الْمُخْتَارِ إِلَى الْكُوفَةِ مَعَ الْبِشَارَةِ بِالنَّصْرِ وَالظَّفَرِ بِأَهْلِ الشَّامِ. وَقُتِلَ مِنْ رُءُوسِ أَهْلِ الشَّامِ أَيْضًا حُصَيْنُ بْنُ نُمَيْرٍ، وَ شُرَحْبِيلُ بْنُ ذِي الْكَلَاعِ، وَأَتْبَعَ الْكُوفِيُّونَ أَهْلَ الشَّامِ فَقَتَلُوا مِنْهُمْ مَقْتَلَةً عَظِيمَةً وَغَرِقَ مِنْهُمْ أَكْثَرُ مِمَّنْ قُتِلَ، وَاحْتَازُوا مَا كَانَ فِي مُعَسْكَرِهِمْ مِنَ الْأَمْوَالِ وَالْخُيُولِ. وَقَدْ كَانَ الْمُخْتَارُ بِشَّرَ أَصْحَابَهُ بِالنَّصْرِ قَبْلَ أَنْ يَجِيءَ الْخَبَرُ فَمَا نَدْرِي أَكَانَ ذَلِكَ تَفَاؤُلًا مِنْهُ أَوِ اتِّفَاقًا وَقْعَ لَهُ أَوْ كِهَانَةً - وَأَمَّا عَلَى مَا كَانَ يَزْعُمُ أَصْحَابُهُ أَنَّهُ أُوحِيَ إِلَيْهِ بِذَلِكَ فَلَا، فَإِنَّ مَنِ اعْتَقَدَ ذَلِكَ كَفَرَ، وَمَنْ أَقَرَّهُمْ عَلَى ذَلِكَ كَفَرَ - لَكِنْ قَالَ: إِنَّ الْوَقْعَةَ كَانَتْ بِنَصِيبِينَ. فَأَخْطَأَ مَكَانَهَا، فَإِنَّهَا إِنَّمَا كَانَتْ بِأَرْضِ الْمَوْصِلِ، وَهَذَا مِمَّا انْتَقَدَهُ عَامِرٌ الشَّعْبِيُّ عَلَى أَصْحَابِ الْمُخْتَارِ حِينَ جَاءَهُ الْخَبَرُ بِالْفَتْحِ، وَقَدْ خَرَجَ الْمُخْتَارُ مِنَ الْكُوفَةِ لِيَتَلَقَّى الْبِشَارَةَ، فَأَتَى الْمَدَائِنَ فَصَعِدَ مِنْبَرَهَا، فَبَيْنَمَا هُوَ يَخْطُبُ إِذْ جَاءَتْهُ الْبِشَارَةُ وَهُوَ هُنَالِكَ. قَالَ الشَّعْبِيُّ: فَقَالَ لِي بَعْضُ أَصْحَابِهِ: أَمَا سَمِعْتُهُ بِالْأَمْسِ يُخْبِرُنَا بِهَذَا ؟ فَقُلْتُ لَهُ: إِنَّهُ زَعَمَ أَنَّ الْوَقْعَةَ كَانَتْ بِنَصِيبِينَ مِنْ أَرْضِ الْجَزِيرَةِ وَإِنَّمَا قَالَ الْبَشِيرُ: إِنَّهُمْ كَانُوا بِالْخَازِرِ مِنْ أَرْضِ الْمَوْصِلِ. فَقَالَ: وَاللَّهِ لَا تُؤْمِنُ يَا شَعْبِيُّ حَتَّى تَرَى الْعَذَابَ الْأَلِيمَ. خروج جماعة ممن قاتل المختار يوم جبانة السبيع والكناسة إلى البصرة ثُمَّ رَجَعَ الْمُخْتَارُ إِلَى الْكُوفَةِ وَفَى غَيْبَتِهِ هَذِهِ تَمَكَّنَ جَمَاعَةٌ مِمَّنْ كَانَ قَاتَلَهُ يَوْمَ جَبَّانَةِ السَّبِيعِ وَالْكُنَاسَةِ مِنَ الْخُرُوجِ إِلَى الْبَصْرَةِ لِيَجْتَمِعُوا بِمُصْعَبِ بْنِ الزُّبَيْرِ، وَكَانَ مِنْهُمْ شَبَثُ بْنُ رِبْعِيٍّ، وَأَمَّا ابْنُ الْأَشْتَرِ فَإِنَّهُ بَعَثَ بِالْبِشَارَةِ وَرَأَسِ عُبَيْدِ اللَّهِ إِلَى الْمُخْتَارِ، وَاسْتَقَلَّ هُوَ فِي تِلْكَ الْبِلَادِ فَبَعَثَ أَخَاهُ لِأُمِّهِ عَبْدَ الرَّحْمَنِ بْنِ عَبْدِ اللَّهِ عَلَى نِيَابَةِ نَصِيبِينَ، وَبَعَثَ عُمَّالًا إِلَى الْمَوْصِلِ، وَأَخَذَ سِنْجَارَ وَدَارَا وَمَا وَالَاهَا مِنَ الْجَزِيرَةِ. وَقَالَ أَبُو أَحْمَدَ الْحَاكِمُ: كَانَ مَقْتَلُ عُبَيْدِ اللَّهِ بْنِ زِيَادٍ يَوْمَ عَاشُورَاءَ سَنَةَ سِتٍّ وَسِتِّينَ وَالصَّوَابُ سَنَةَ سَبْعٍ وَسِتِّينَ. وَقَدْ قَالَ سُرَاقَةُ بْنُ مِرْدَاسٍ الْبَارِقِيُّ يَمْدَحُ ابْنَ الْأَشْتَرِ عَلَى قَتْلِهِ ابْنَ زِيَادٍ: أَتَاكُمْ غُلَامٌ مِنْ عَرَانِينِ مَذْحِجٍ جَرِيءٌ عَلَى الْأَعْدَاءِ غَيْرُ نَكُولِ فَيَا ابْنَ زِيَادٍ بُؤْ بِأَعْظَمِ مَالِكٍ وَذُقْ حَدَّ مَاضِي الشَّفْرَتَيْنِ صَقِيلِ ضَرَبْنَاكَ بِالْعَضْبِ الْحُسَامِ بِحَدِّهِ إِذَا مَا أَبَأْنَا قَاتِلًا بِقَتِيلِ جَزَى اللَّهُ خَيْرًا شُرْطَةَ اللَّهِ إِنَّهُمْ شَفَوْا مِنْ عُبَيْدِ اللَّهِ أَمْسِ غَلِيلِي
✧ The Killing of Ibn Ziyād In the year sixty-seven was the killing of ʿUbayd Allāh b. Ziyād at the hands of Ibrāhīm b. al-Ashtar al-Nakhaʿī. That is because Ibrāhīm b. al-Ashtar departed from al-Kūfah on Saturday, with eight nights remaining of Dhū al-Ḥijjah in the previous year, then this year began while he was marching to seek Ibn Ziyād in the land of al-Mawṣil. Their meeting was at a place called al-Khāzir, between it and al-Mawṣil five farsakhs. ʿUmayr b. al-Ḥubāb al-Sulamī, who was one of Ibn Ziyād's companions, sent to Ibn al-Ashtar: "Come to me." All of Qays bore resentment against Ibn Marwān because of the battle of Marj Rāhiṭ, and the army of ʿAbd al-Malik that day was Kalb. ʿUmayr and Ibn al-Ashtar met, and ʿUmayr informed him that he was on the left wing of Ibn Ziyād, and promised him that he would flee with the people. Ibn al-Ashtar said to him: "What is your opinion? Should I dig a trench around myself and halt for two or three days?" ʿUmayr said: "Do not do that. Do they want anything but this? Protraction is better for them, for they are many times your number, and the few cannot withstand the many in protraction. But attack the people immediately, for they have been filled with terror of you. If they get a taste of your companions and fight them day after day and time after time, they will grow accustomed to them and become bold against them." Ibrāhīm said: "Now I know that you are a sincere adviser to me, and this is what my companion enjoined upon me." ʿUmayr said: "Obey him, for the old man has been seasoned by war and has endured from it what no one else has endured. When morning comes, advance against them." ʿUmayr returned to his companions, and Ibn al-Ashtar kindled his guards, and no sleep entered his eye. When the first pre-dawn came, he marshaled his companions, organized his battalions, and commanded his commanders. He placed Sufyān b. Yazīd al-Azdī over his right wing, and ʿAlī b. Mālik al-Jushamī over his left wing—he was the brother of al-Aḥwaṣ—and he placed ʿAbd al-Raḥmān b. ʿAbd Allāh, who was the maternal brother of Ibrāhīm b. al-Ashtar, over the cavalry, and his cavalry was few. He placed al-Ṭufayl b. Laqīṭ over the infantry, and his banner was with Muzāḥim b. Mālik. When dawn broke, he prayed the morning prayer in the dark, then went out and drew up his companions in ranks, attaching each commander to his position. Ibrāhīm dismounted and walked among the people, inciting them and promising them victory. He marched with them slowly, and came upon a great hill overlooking the people. Those people had not moved at all. He sent ʿAbd Allāh b. Zuhayr al-Salūlī to bring him news of the people. He returned to him and said: "The people have come out in confusion and dismay. A man of theirs met me, and he had no words except: 'O followers of Abū Turāb! O followers of al-Mukhtār the liar!' I said to him: 'What is between us is greater than abuse.'" Ibn al-Ashtar mounted his horse and began to stand before the banners of the tribes, inciting them to fight Ibn Ziyād, saying: "This is the killer of the son of the daughter of the Messenger of God ﷺ. God has brought him to you and enabled you against him today. So go after him, for he did to the son of the daughter of the Messenger of God ﷺ what Pharaoh did not do to the Children of Israel! This is Ibn Ziyād, the killer of al-Ḥusayn, who came between him and the water of the Euphrates so that he could not drink from it, he and his children and his women, and prevented him from returning to his land or going to Yazīd b. Muʿāwiyah until he killed him! Woe to you, heal your breasts of him, and quench your lances and swords with his blood. This is the one who did to the family of your Prophet what he did. God has brought him to you." Then he repeated much of this speech and its like, then dismounted beneath his banner. Ibn Ziyād advanced with a dense army. No sooner had the two parties faced each other than Ḥuṣayn b. Numayr charged with the right wing against the left wing of the people of Iraq and routed it, and its commander ʿAlī b. Mālik al-Jushamī was killed. His son Qurrah b. ʿAlī took up his banner after him and was also killed. The left wing kept fleeing, and Ibn al-Ashtar called to them: "To me, O troops of God! I am Ibn al-Ashtar." He uncovered his head so that they would recognize him. They rallied to him and turned back to him and gathered around him. Then the right wing of the people of al-Kūfah charged against the left wing of the people of Syria—and it is said: rather, the left wing of the people of Syria fled and joined Ibn al-Ashtar. Then Ibn al-Ashtar charged with those who were with him, saying to the bearer of his banner: "Enter with your banner among them." Ibn al-Ashtar fought that day a mighty fight. He did not strike a man with his sword but he felled him, and the slain became many among them. It is said that the left wing of the people of Syria stood firm and fought fiercely with lances, then with swords. Then Ibn al-Ashtar followed up with a second charge, and the army of Syria fled before him, and he killed them as lambs are killed. He pursued them himself with the brave men who were with him. ʿUbayd Allāh b. Ziyād remained in his position until Ibn al-Ashtar passed by him and killed him, not recognizing him. But he said to his companions: "Look among the slain for a man whom I struck with the sword, and from him the scent of musk wafted to me; his hands were parted and his legs were parted, and he was standing by an isolated banner on the bank of the river Khāzir." They looked for him, and it was ʿUbayd Allāh b. Ziyād. Ibn al-Ashtar had struck him and cut him in two. They cut off his head and sent it to al-Mukhtār in al-Kūfah with the good news of victory and triumph over the people of Syria. Among the slain leaders of the people of Syria also were Ḥuṣayn b. Numayr and Shuraḥbīl b. Dhī al-Kalāʿ. The Kufans pursued the people of Syria and killed a great number of them, and more of them drowned than were killed. They seized what was in their camp of wealth and horses. Al-Mukhtār had given his companions good news of victory before the news came. We do not know whether that was optimism on his part, or a coincidence that befell him, or divination—but as for what his companions claimed, that it was revealed to him, no; for whoever believes that has disbelieved, and whoever approves of them in that has disbelieved—but he said: "The battle was at Naṣībīn." He erred about its location, for it was only in the land of al-Mawṣil. This is what ʿĀmir al-Shaʿbī criticized about the companions of al-Mukhtār when the news of the victory came to him. Al-Mukhtār had gone out from al-Kūfah to receive the good news, and came to al-Madāʾin and ascended its pulpit. While he was delivering a sermon, the good news came to him there. Al-Shaʿbī said: One of his companions said to me: "Did you not hear him yesterday telling us of this?" I said to him: "He claimed that the battle was at Naṣībīn in the land of al-Jazīrah, but the bearer of good news said that they were at al-Khāzir in the land of al-Mawṣil." He said: "By God, you will not believe, O Shaʿbī, until you see the painful punishment." The departure of a group of those who fought al-Mukhtār on the day of Jabbānat al-Sabīʿ and al-Kunāsah to al-Baṣrah. Then al-Mukhtār returned to al-Kūfah, and during this absence of his, a group of those who had fought him on the day of Jabbānat al-Sabīʿ and al-Kunāsah were able to go out to al-Baṣrah to join Muṣʿab b. al-Zubayr. Among them was Shabath b. Ribʿī. As for Ibn al-Ashtar, he sent the good news and the head of ʿUbayd Allāh to al-Mukhtār, and he remained in those lands. He sent his maternal brother ʿAbd al-Raḥmān b. ʿAbd Allāh as his deputy over Naṣībīn, and sent governors to al-Mawṣil, and took Sinjār and Dārā and what bordered them of al-Jazīrah. Abū Aḥmad al-Ḥākim said: The killing of ʿUbayd Allāh b. Ziyād was on the day of ʿĀshūrāʾ in the year sixty-six, but the correct view is the year sixty-seven. Surāqah b. Mirdās al-Bāriqī said, praising Ibn al-Ashtar for killing Ibn Ziyād: A youth came to you from the nobles of Madhḥij, bold against enemies, not one to hold back. So, O Ibn Ziyād, suffer with the greatest of your wealth, and taste the edge of a sharp, polished two-edged blade. We struck you with the cutting, sharp sword with its edge, when we matched a killer with a slain one. May God reward with good the troops of God, for they healed, from ʿUbayd Allāh, yesterday my burning thirst.
Tarikh (al-Tabari) 2275No grade recorded
تَرْجَمَةُ ابْنِ زِيَادٍ هُوَ عُبَيْدُ اللَّهِ بْنُ زِيَادِ بْنِ عُبَيْدٍ الْمَعْرُوفُ بِابْنِ زِيَادِ بْنِ أَبِي سُفْيَانَ وَيُقَالُ لَهُ: زِيَادُ بْنُ أَبِيهِ، وَ ابْنُ سُمَيَّةَ. أَمِيرُ الْعِرَاقِ بَعْدَ أَبِيهِ زِيَادٍ، وَقَالَ ابْنُ مَعِينٍ: وَيُقَالُ لَهُ: عُبَيْدُ اللَّهِ ابْنُ مَرْجَانَةَ - وَهِيَ أُمُّهُ. وَقَالَ غَيْرُهُ: وَكَانَتْ مَجُوسِيَّةً. وَكُنْيَتُهُ أَبُو حَفْصٍ وَقَدْ سَكَنَ دِمَشْقَ بَعْدَ يَزِيدَ بْنِ مُعَاوِيَةَ، وَكَانَتْ لَهُ دَارٌ عِنْدَ الدِّيمَاسِ تُعْرَفُ بَعْدَهُ بِدَارِ ابْنِ عَجْلَانَ، وَكَانَ مَوْلِدُهُ فِي سَنَةِ تِسْعٍ وَثَلَاثِينَ فِيمَا حَكَاهُ ابْنُ عَسَاكِرَ عَنْ أَبِي الْعَبَّاسِ أَحْمَدَ بْنِ يُونُسَ الضَّبِّيِّ. رواية عبيد الله بن زياد للحديث قَالَ ابْنُ عَسَاكِرَ: وَرَوَى الْحَدِيثَ عَنْ مُعَاوِيَةَ، وَ سَعْدِ بْنِ أَبِي وَقَّاصٍ، وَ مَعْقِلِ بْنِ يَسَارٍ. وَحَدَّثَ عَنْهُ الْحَسَنُ الْبَصْرِيُّ، وَ أَبُو الْمُلَيْحِ بْنُ أُسَامَةَ، وَقَالَ أَبُو نُعَيْمٍ الْفَضْلُ بْنُ دُكَيْنٍ: ذَكَرُوا أَنَّ عُبَيْدَ اللَّهِ بْنَ زِيَادٍ حِينَ قَتَلَ الْحُسَيْنَ كَانَ عُمْرُهُ ثَمَانِيًا وَعِشْرِينَ سَنَةً. قُلْتُ: فَعَلَى هَذَا يَكُونُ مَوْلِدُهُ سَنَةَ ثَلَاثٍ وَثَلَاثِينَ. وَاللَّهُ أَعْلَمُ. وَقَدْ رَوَى ابْنُ عَسَاكِرَ أَنَّ مُعَاوِيَةَ كَتَبَ إِلَى زِيَادٍ أَنْ أَوْفِدْ إِلَيَّ ابْنَكَ. فَلَمَّا قَدِمَ عَلَيْهِ لَمْ يَسْأَلْهُ مُعَاوِيَةُ عَنْ شَيْءٍ إِلَّا نَفَذَ مِنْهُ، حَتَّى سَأَلَهُ عَنِ الشِّعْرِ فَلَمْ يَعْرِفْ مِنْهُ شَيْئًا، فَقَالَ لَهُ مَا مَنَعَكَ مِنْ تَعَلُّمِ الشِّعْرِ ؟ فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنِّي كَرِهْتُ أَنْ أَجْمَعَ فِي صَدْرِي مَعَ كَلَامِ الرَّحْمَنِ كَلَامَ الشَّيْطَانِ. فَقَالَ: اغْرُبْ، فَوَاللَّهِ مَا مَنَعَنِي مِنَ الْفِرَارِ يَوْمَ صِفِينَ إِلَّا قَوْلُ ابْنِ الْإِطْنَابَةِ حَيْثُ يَقُولُ: أَبَتْ لِي عِفَّتِي وَأَبَى بَلَائِي وَأَخْذِي الْحَمْدَ بِالثَّمَنِ الرَّبِيحِ وَإِعْطَائِي عَلَى الْإِعْدَامِ مَالِي وَإِقْدَامِي عَلَى الْبَطَلِ الْمُشِيحِ وَقَوْلِي كُلَّمَا جَشَأَتْ وَجَاشَتْ مَكَانَكِ تُعْذَرِي أَوْ تَسْتَرِيحِي لِأَدْفَعَ عَنْ مَآثِرَ صَالِحَاتٍ وَأَحْمِي بَعْدُ عَنْ أَنْفٍ صَحِيحِ ثُمَّ كَتَبَ إِلَى أَبِيهِ: أَنْ رَوِّهِ مِنَ الشِّعْرِ، فَرَوَّاهُ حَتَّى كَانَ لَا يَسْقُطُ عَنْهُ مِنْهُ شَيْءٌ. من شعر عبيد الله بن زياد وَمِنْ شِعْرِهِ بَعْدَ ذَلِكَ: سَيَعْلَمُ مَرْوَانُ ابْنُ نِسْوَةِ أَنَّنِي إِذَا الْتَقَتِ الْخِيلَانِ أَطْعَنُهَا شَزْرًا وَإِنِّي إِذَا حَلَّ الضُّيُوفُ وَلَمْ أَجِدْ سِوَى فَرَسِي أَوْسَعْتُهُ لَهُمْ نَحْرًا وَقَدْ سَأَلَ مُعَاوِيَةُ يَوْمًا أَهْلَ الْبَصْرَةِ عَنِ ابْنِ زِيَادٍ فَقَالُوا: إِنَّهُ لَظَرِيفٌ وَلَكِنَّهُ يَلْحَنُ. فَقَالَ: أَوَلَيْسَ اللَّحْنُ أَظْرَفَ لَهُ ؟ قَالَ ابْنُ قُتَيْبَةَ وَغَيْرُهُ: إِنَّمَا أَرَادُوا أَنَّهُ يَلْحَنُ فِي كَلَامِهِ، أَيْ يُلْغِزُ. وَهُوَ أَلْحَنُ بِحُجَّتِهِ كَمَا قَالَ الشَّاعِرُ: مَنْطِقٌ رَائِعٌ وَتَلْحَنُ أَحْيَا نًا وَخَيْرُ الْحَدِيثِ مَا كَانَ لَحْنَا وَقِيلَ: إِنَّهُمْ أَرَادُوا أَنَّهُ يَلْحَنُ فِي قَوْلِهِ لَحْنًا وَهُوَ ضِدُّ الْإِعْرَابِ. وَقِيلَ: أَرَادُوا اللَّحْنَ الَّذِي هُوَ ضِدُّ الصَّوَابِ. وَهُوَ الْأَشْبَهُ، وَاللَّهُ أَعْلَمُ. فَاسْتَحْسَنَ مُعَاوِيَةُ مِنْهُ السُّهُولَةَ فِي الْكَلَامِ وَأَنَّهُ لَمْ يَكُنْ مِمَّنْ يَتَغَنَّى فِي كَلَامِهِ وَيُفَخِّمُهُ، وَيَتَشَدَّقُ فِيهِ، وَقِيلَ: أَرَادُوا أَنَّهُ كَانَتْ فِيهِ لُكْنَةٌ مِنْ كَلَامِ الْعَجَمِ ; فَإِنَّ أُمَّهُ مَرْجَانَةَ كَانَتْ سُرِّيَّةً، وَكَانَتْ بِنْتَ بَعْضِ مُلُوكِ الْأَعَاجِمِ ; يُزْدَجِرْدَ أَوْ غَيْرِهِ. قَالُوا: وَكَانَ فِي كَلَامِهِ شَيْءٌ مِنْ كَلَامِ الْعَجَمِ ; قَالَ يَوْمًا لِبَعْضِ الْخَوَارِجِ: أَهَرُورِيٌّ أَنْتَ ؟ يَعْنِي: أَحَرُورِيٌّ أَنْتَ ؟ وَقَالَ يَوْمًا: مِنْ كَاتَلَنَا كَاتَلْنَاهُ. أَيْ: مَنْ قَاتَلَنَا قَاتَلْنَاهُ، وَقَوْلُ مُعَاوِيَةَ: ذَاكَ أَظْرَفُ لَهُ؛ أَيْ أَجْوَدُ لَهُ حَيْثُ نَزَعَ إِلَى أَخْوَالِهِ، وَقَدْ كَانُوا يُوصَفُونَ بِحُسْنِ السِّيَاسَةِ وَجَوْدَةِ الرِّعَايَةِ وَمَحَاسِنِ الشِّيَمِ. ولاية عبيد الله بن زياد ثُمَّ لَمَّا مَاتَ زِيَادٌ سَنَةَ ثَلَاثٍ وَخَمْسِينَ وَلَّى مُعَاوِيَةُ عَلَى الْبَصْرَةِ سَمُرَةَ بْنَ جُنْدُبٍ سَنَةً وَنِصْفًا ثُمَّ عَزَلَهُ وَوَلَّى عَلَيْهَا عَبْدَ اللَّهِ بْنَ عَمْرِو بْنِ غَيْلَانَ بْنِ سَلَمَةَ سِتَّةَ أَشْهُرٍ، ثُمَّ عَزَلَهُ وَوَلَّى عَلَيْهَا ابْنَ زِيَادٍ سَنَةَ خَمْسٍ وَخَمْسِينَ. فَلَمَّا تَوَلَّى يَزِيدُ الْخِلَافَةَ جَمْعَ لَهُ بَيْنَ الْبَصْرَةِ وَالْكُوفَةِ، فَبَنَى فِي إِمَارَةِ يَزِيدَ الْبَيْضَاءَ، وَجَعَلَ بَابَ الْقَصْرِ الْأَبْيَضِ الَّذِي كَانَ لِكِسْرَى عَلَيْهَا، وَبَنَى الْحَمْرَاءَ وَهِيَ عَلَى سِكَّةِ الْمِرْبَدِ، فَكَانَ يَشْتُو فِي الْحَمْرَاءِ وَيَصِيفُ فِي الْبَيْضَاءِ. بعض من أخبار عبيد الله بن زياد قَالُوا: وَجَاءَ رَجُلٌ إِلَى ابْنِ زِيَادٍ فَقَالَ: أَصْلَحَ اللَّهُ الْأَمِيرَ، إِنَّ امْرَأَتِي مَاتَتْ، وَإِنِّي أُرِيدُ أَنْ أَتَزَوَّجَ أُمَّهَا. فَقَالَ لَهُ: كَمْ عَطَاؤُكَ فِي الدِّيوَانِ ؟ فَقَالَ: سَبْعُمِائَةٍ، فَقَالَ: يَا غُلَامُ، حُطَّهُ مِنْ عَطَائِهِ أَرْبَعَمِائَةٍ. ثُمَّ قَالَ لَهُ: يَكْفِيكَ مَنْ فِقْهِكَ هَذَا ثَلَاثُمِائَةٍ ! قَالُوا: وَتَخَاصَمَتْ أُمُّ الْفُجَيْعِ وَزَوْجُهَا إِلَيْهِ وَقَدْ أَحَبَّتِ الْمَرْأَةُ أَنْ تُفَارِقَ زَوْجَهَا، فَقَالَ أَبُو الْفُجَيْعِ: أَصْلَحَ اللَّهُ الْأَمِيرَ، إِنَّ خَيْرَ شَطْرَيِ الرَّجُلِ آخِرُهُ، وَإِنَّ شَرَّ شَطْرَيِ الْمَرْأَةِ آخِرُهَا. فَقَالَ لَهُ: وَكَيْفَ ذَلِكَ ؟ فَقَالَ: إِنَّ الرَّجُلَ إِذَا أَسَنَّ اشْتَدَّ عَقْلُهُ، وَاسْتَحْكَمَ رَأْيُهُ، وَذَهَبَ جَهْلُهُ، وَإِنَّ الْمَرْأَةَ إِذَا أَسَنَّتْ سَاءَ خُلُقُهَا، وَقُلَّ عَقْلُهَا، وَعَقِمَ رَحِمُهَا، وَاحْتَدَّ لِسَانُهَا. فَقَالَ: صَدَقْتَ خُذْ بِيَدِهَا وَانْصَرِفْ. وَقَالَ يَحْيَى بْنُ مَعِينٍ: أَمَرَ ابْنُ زِيَادٍ لِصَفْوَانَ بْنِ مُحْرِزٍ بِأَلْفَيْ دِرْهَمٍ فَسُرِقَتْ، فَقَالَ: عَسَى أَنْ يَكُونَ خَيْرًا. فَقَالَ أَهْلُهُ: كَيْفَ يَكُونُ هَذَا خَيْرًا ؟ فَبَلَغَ ذَلِكَ ابْنُ زِيَادٍ، فَأَمَرَ لَهُ بِأَلْفَيْنِ آخَرَيْنِ، ثُمَّ وَجَدَ الْأَلْفَيْنِ فَصَارَتْ أَرْبَعَةَ آلَافٍ، فَكَانَ خَيْرًا. وَقِيلَ: لِهِنْدَ بِنْتِ أَسْمَاءَ بْنِ خَارِجَةَ - وَكَانَتْ قَدْ تَزَوَّجَتْ بِعِدَّةِ أَزْوَاجٍ مِنْ نُوَّابِ الْعِرَاقِ -: مَنْ أَعَزُّ أَزْوَاجِكِ عِنْدَكِ وَأَكْرَمُهُمْ عَلَيْكِ ؟ فَقَالَتْ: مَا أُكْرِمَ النِّسَاءُ إِكْرَامَ بِشْرِ بْنِ مَرْوَانَ وَلَا هَابَ النِّسَاءُ هَيْبَةَ الْحَجَّاجِ بْنِ يُوسُفَ، وَوَدِدْتُ أَنَّ الْقِيَامَةَ قَدْ قَامَتْ، فَأَرَى عُبَيْدَ اللَّهِ بْنَ زِيَادٍ وَأَشْتَفِي مِنْ حَدِيثِهِ وَالنَّظَرِ إِلَيْهِ. وَكَانَ أَبَا عُذْرِهَا وَقَدْ تَزَوَّجَتْ بِالْآخَرِينَ أَيْضًا. وَقَالَ عُثْمَانُ بْنُ أَبِي شَيْبَةَ، بسنده عَنْ إِبْرَاهِيمَ، قَالَ: أَوَّلُ مَنْ جَهَرَ بِالْمُعَوِّذَتَيْنِ فِي الْمَكْتُوبَةِ ابْنُ زِيَادٍ . قُلْتُ: يَعْنِي - وَاللَّهُ أَعْلَمُ - فِي الْكُوفَةِ، فَإِنَّ ابْنَ مَسْعُودٍ كَانَ لَا يَكْتُبُهُمَا فِي مُصْحَفِهِ، وَكَانَ فُقَهَاءُ الْكُوفَةِ عَنْ كُبَرَاءِ أَصْحَابِ ابْنِ مَسْعُودٍ يَأْخُذُونَ. وَاللَّهُ أَعْلَمُ. وَقَدْ كَانَتْ فِي ابْنِ زِيَادٍ جُرْأَةٌ وَإِقْدَامٌ وَمُبَادَرَةٌ إِلَى مَا لَا يَجُوزُ، وَمَا لَا حَاجَةَ لَهُ بِهِ. ثَبَتَ فِي الْحَدِيثِ الَّذِي رَوَاهُ أَبُو يَعْلَى، وَ مُسْلِمٌ،بسنديهما عَنِ الْحَسَنِ، أَنَّ عَائِذَ بْنَ عَمْرٍو دَخْلَ عَلَى عُبَيْدِ اللَّهِ بْنِ زِيَادٍ فَقَالَ: أَيْ بُنَيَّ، إِنِّي سَمِعْتُ رَسُولَ اللَّهِ صَلَّى عَلَيْهِ وَسَلَّمَ يَقُولُ: إِنَّ شَرَّ الرِّعَاءِ الْحُطَمَةُ، فَإِيَّاكَ أَنْ تَكُونَ مِنْهُمْ. فَقَالَ لَهُ: اجْلِسْ، فَإِنَّمَا أَنْتَ مِنْ نُخَالَةِ أَصْحَابِ رَسُولِ اللَّهِ صَلَّى عَلَيْهِ وَسَلَّمَ. فَقَالَ: وَهَلْ كَانَ فِيهِمْ نُخَالَةٌ ؟ إِنَّمَا كَانَتِ النُّخَالَةُ بَعْدَهُمْ وَفِي غَيْرِهِمْ. وَقَدْ رَوَى غَيْرُ وَاحِدٍ، عَنِ الْحَسَنِ أَنَّ عُبَيْدَ اللَّهِ بْنَ زِيَادٍ دَخَلَ عَلَى مَعْقِلِ بْنِ يَسَارٍ يَعُودُهُ فَقَالَ: إِنِّي مُحَدِّثُكَ بِحَدِيثٍ سَمِعْتُهُ مِنْ رَسُولِ اللَّهِ صَلَّى عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ مَا مِنْ رَجُلٍ اسْتَرْعَاهُ اللَّهُ رَعِيَّةً يَمُوتُ يَوْمَ يَمُوتُ وَهُوَ غَاشٌّ لَهُمْ، إِلَّا حَرَّمَ اللَّهُ عَلَيْهِ الْجَنَّةَ. وَقَدْ ذَكَرَ غَيْرُ وَاحِدٍ أَنَّهُ لَمَّا مَاتَ مَعْقِلٌ صَلَّى عَلَيْهِ عُبَيْدُ اللَّهِ بْنُ زِيَادٍ وَلَمْ يَشْهَدْ دَفْنَهُ، وَاعْتَذَرَ بِمَا لَيْسَ يُجْدِي شَيْئًا، وَرَكِبَ إِلَى قَصْرِهِ. وَمِنْ جَرَاءَتِهِ إِقْدَامُهُ عَلَى الْأَمْرِ بِإِحْضَارِ الْحُسَيْنِ إِلَى بَيْنِ يَدَيْهِ وَإِنْ قُتِلَ دُونَ ذَلِكَ. وَكَانَ الْوَاجِبُ عَلَيْهِ أَنْ يُجِيبَهُ إِلَى سُؤَالِهِ الَّذِي سَأَلَهُ فِيمَا طَلَبَ مِنْ ذَهَابِهِ إِلَى يَزِيدَ، أَوْ إِلَى مَكَّةَ، أَوْ إِلَى أَحَدِ الثُّغُورِ، فَلَمَّا أَشَارَ عَلَيْهِ شَمِرُ بْنُ ذِي الْجَوْشَنِ بِأَنَّ الْحَزْمَ أَنْ يُحْضَرَ عِنْدَكَ وَأَنْتَ تُسَيِّرُهُ بَعْدَ ذَلِكَ إِلَى حَيْثُ شِئْتَ مِنْ هَذِهِ الْخِصَالِ أَوْ غَيْرِهَا، فَوَافَقَ شَمِرًا عَلَى مَا أَشَارَ بِهِ مِنْ إِحْضَارِهِ بَيْنَ يَدَيْهِ، فَأَبَى الْحُسَيْنُ أَنْ يَحْضُرَ عِنْدَهُ لِيَقْضِيَ فِيهِ بِمَا يَرَاهُ ابْنُ مَرْجَانَةَ، وَقَدْ تَعِسَ وَخَابَ وَخَسِرَ، فَلَيْسَ لِابْنِ بِنْتِ رَسُولِ اللَّهِ صَلَّى عَلَيْهِ وَسَلَّمَ أَنْ يَحْضُرَ بَيْنَ يَدَيِ ابْنِ مَرْجَانَةَ الْخَبِيثِ. وَقَدْ قَالَ مُحَمَّدُ بْنُ سَعْدٍ بسنده عَنْ حَاجِبِ عُبَيْدِ اللَّهِ بْنِ زِيَادٍ قَالَ: دَخَلْتُ مَعَهُ الْقَصْرَ حِينَ قُتِلَ الْحُسَيْنُ، قَالَ: فَاضْطَرَمَ فِي وَجْهِهِ نَارًا - أَوْ كَلِمَةً نَحْوَهَا - فَقَالَ بِكُمِّهِ هَكَذَا عَلَى وَجْهِهِ، وَقَالَ: لَا تُحَدِّثَنَّ بِهَذَا أَحَدًا. وَقَالَ شُرَيْكٌ، عَنْ مُغِيرَةَ قَالَ: قَالَتْ مَرْجَانَةُ لِابْنِهَا عُبَيْدِ اللَّهِ: يَا خَبِيثُ، قَتَلْتَ ابْنَ بِنْتِ رَسُولِ اللَّهِ ﷺ، لَا تَرَى الْجَنَّةَ أَبَدًا. وَقَدْ قَدَّمْنَا أَنْ يَزِيدَ بْنَ مُعَاوِيَةَ لَمَّا مَاتَ بَايَعَ النَّاسُ فِي الْمِصْرَيْنِ لِعُبَيْدِ اللَّهِ حَتَّى يَجْتَمِعَ النَّاسُ عَلَى إِمَامٍ، ثُمَّ خَرَجُوا عَلَيْهِ فَأَخْرَجُوهُ مِنْ بَيْنِ أَظْهُرِهِمْ، فَسَارَ إِلَى الشَّامِ فَاجْتَمَعَ بِمَرْوَانَ، وَحَسَّنَ لَهُ أَنْ يَتَوَلَّى الْخِلَافَةَ وَيَدْعُوَ إِلَى نَفْسِهِ، فَفَعَلَ ذَلِكَ، فَكَانَ مِنْ أَمْرِهِ مَا تَقَدَّمَ مَعَ الضَّحَّاكِ بْنِ قَيْسٍ. ثُمَّ سَيَّرَهُ مَرْوَانُ فِي جَيْشٍ إِلَى الْعِرَاقِ، فَالْتَقَى بِعَيْنِ الْوَرْدَةِ مَعَ سُلَيْمَانَ بْنِ صُرَدَ وَمَنْ كَانَ مَعَهُ مِنَ الْجَيْشِ ‌‌الَّذِينَ يُسَمُّونَهُ جَيْشَ التَّوَّابِينَ فَكَسَرَهُمْ، وَاسْتَمَرَّ قَاصِدًا الْكُوفَةَ فِي ذَلِكَ الْجَيْشِ، فَتَعَوَّقَ فِي الطَّرِيقِ بِسَبَبِ مَنْ كَانَ يُمَانِعُهُ فِي أَرْضِ الْجَزِيرَةِ مِنَ الْأَعْدَاءِ مِمَّنْ بَايَعَ لِابْنِ الزُّبَيْرِ، ثُمَّ اتَّفَقَ خُرُوجُ ابْنِ الْأَشْتَرِ إِلَيْهِ فِي سَبْعَةِ آلَافٍ فكان ما كان من قتله ثُمَّ بَعَثَ ابْنُ الْأَشْتَرِ بِرَأْسِهِ إِلَى الْمُخْتَارِ وَمَعَهُ رَأْسُ حُصَيْنِ بْنِ نُمَيْرٍ، وَ شُرَحْبِيلَ بْنِ ذِي الْكَلَاعِ وَجَمَاعَةٍ مِنْ رُؤَسَاءِ أَصْحَابِهِمْ، فَسُرَّ بِذَلِكَ الْمُخْتَارُ. وَقَالَ يَعْقُوبُ بْنُ سُفْيَانَ بسنده عَنْ يَزِيدَ بْنِ أَبِي زِيَادٍ قَالَ: لَمَّا جِيءَ بِرَأْسِ ابْنِ مَرْجَانَةَ وَأَصْحَابِهِ، طُرِحَتْ بَيْنَ يَدِيِ الْمُخْتَارِ، فَجَاءَتْ حَيَّةٌ دَقِيقَةٌ تَخَلَّلَتِ الرُّءُوسَ حَتَّى دَخَلَتْ فِي فَمِ ابْنِ مَرْجَانَةَ وَخَرَجَتْ مِنْ مِنْخَرِهِ، وَدَخَلَتْ فِي مِنْخَرِهِ وَخَرَجَتْ مِنْ فَمِهِ، وَجَعَلَتْ تَدْخُلُ وَتَخْرُجُ مَنْ رَأَسِهُ مِنْ بَيْنِ الرُّءُوسِ، وَقَالَ أَبُو سُلَيْمَانَ بْنُ زَبْرٍ: وَفِي سَنَةِ سِتٍّ وَسِتِّينَ قَالُوا: فِيهَا قُتِلَ عُبَيْدُ اللَّهِ بْنُ زِيَادٍ، وَ الْحُصَيْنُ بْنُ نُمَيْرٍ، وَلِيَ قَتْلَهُمَا إِبْرَاهِيمُ بْنُ الْأَشْتَرِ، وَبَعَثَ بِرُءُوسِهِمَا إِلَى الْمُخْتَارِ فَبَعَثَ بِهِمَا إِلَى ابْنِ الزُّبَيْرِ، فَنُصِبَتْ بِمَكَّةَ وَالْمَدِينَةِ. وَهَكَذَا حَكَى ابْنُ عَسَاكِرَ، عَنْ أَبِي أَحْمَدَ الْحَاكِمِ وَغَيْرِهِ، أَنَّ ذَلِكَ كَانَ فِي سَنَةِ سِتٍّ وَسِتِّينَ - زَادَ أَبُو أَحْمَدَ: فِي يَوْمِ عَاشُورَاءَ - وَسَكَتَ ابْنُ عَسَاكِرَ عَنْ ذَلِكَ، وَالْمَشْهُورُ أَنَّ ذَلِكَ كَانَ فِي سَنَةِ سَبْعٍ وَسِتِّينَ كَمَا ذَكَرَهُ ابْنُ جَرِيرٍ وَغَيْرُهُ. وَلَكِنَّ بَعْثَ الرُّءُوسِ إِلَى ابْنِ الزُّبَيْرِ فِي هَذِهِ السَّنَةِ مُتَعَذِّرٌ ; لِأَنَّ الْعَدَاوَةَ كَانَتْ قَدْ قَوِيَتْ وَتَحَقَّقَتْ بَيْنَ الْمُخْتَارِ، وَ ابْنِ الزُّبَيْرِ فِي هَذِهِ السَّنَةِ كَمَا ذَكَرْنَا، وَعَمَّا قَلِيلٍ أَمَرَ ابْنُ الزُّبَيْرِ أَخَاهُ مُصْعَبًا أَنْ يَسِيرَ مِنَ الْبَصْرَةِ إِلَى الْكُوفَةِ لِحِصَارِ الْمُخْتَارِ وَقِتَالِهِ. وَاللَّهُ أَعْلَمُ.
✧ The Biography of Ibn Ziyād He is ʿUbayd Allāh b. Ziyād b. ʿUbayd, known as Ibn Ziyād b. Abī Sufyān. He is called Ziyād b. Abīhi, and Ibn Sumayya. He was governor of Iraq after his father Ziyād. Ibn Maʿīn said: He is also called ʿUbayd Allāh ibn Marjāna — she was his mother. Another said: She was a Magian. His kunya was Abū Ḥafṣ. He settled in Damascus after Yazīd b. Muʿāwiya, and he had a house near al-Daymās that was known after him as the house of Ibn ʿAjlān. His birth was in the year 39 AH, as related by Ibn ʿAsākir from Abū al-ʿAbbās Aḥmad b. Yūnus al-Ḍabbī. ʿUbayd Allāh b. Ziyād's narration of ḥadīth: Ibn ʿAsākir said: He narrated ḥadīth from Muʿāwiya, Saʿd b. Abī Waqqāṣ, and Maʿqil b. Yasār. Those who narrated from him included al-Ḥasan al-Baṣrī and Abū al-Mulayḥ b. Usāma. Abū Nuʿaym al-Faḍl b. Dukayn said: They mentioned that ʿUbayd Allāh b. Ziyād, when he killed al-Ḥusayn, was twenty-eight years old. I say: According to this, his birth would have been in the year 33 AH. God knows best. Ibn ʿAsākir related that Muʿāwiya wrote to Ziyād: Send your son to me. When he arrived, Muʿāwiya did not ask him about anything but that he acquitted himself well, until he asked him about poetry and he knew nothing of it. He said to him: What prevented you from learning poetry? He replied: O Commander of the Faithful, I disliked gathering in my breast, along with the speech of the Merciful, the speech of Satan. He said: Be off! By God, nothing prevented me from fleeing on the day of Ṣiffīn except the words of Ibn al-Iṭnāba when he says: My chastity refused me, and my trials refused, and my taking praise at a profitable price; And my giving of my wealth in the face of annihilation, And my advancing upon the grim hero, And my saying, whenever they surged and boiled: Stay where you are; you may be excused or find rest, So that I may defend noble feats of glory And thereafter protect an unblemished nose. Then he wrote to his father: Make him memorize poetry. So he made him memorize it until nothing of it escaped him. Some of ʿUbayd Allāh b. Ziyād's poetry: Among his poetry after that: Marwān ibn Niswa will know that I, When the two cavalries meet, thrust it obliquely; And that I, when guests alight and I find Nothing but my horse, I will open its chest for them. One day Muʿāwiya asked the people of Basra about Ibn Ziyād. They said: He is indeed witty, but he makes laḥn. He said: Is not laḥn even wittier for him? Ibn Qutayba and others said: They only meant that he makes laḥn in his speech, that is, he speaks enigmatically, and he is more eloquent in his argument, as the poet said: Striking speech, and sometimes you speak indirectly; And the best of talk is that which is indirect. It was said: They meant that he made laḥn in his speech, meaning grammatical error, the opposite of iʿrāb. It was said: They meant laḥn in the sense of being the opposite of correctness. That is most likely, and God knows best. Muʿāwiya admired his ease in speech, that he was not one of those who chant in their speech, make it grandiloquent, and speak with affectation. It was said: They meant that he had an accent from the speech of the non-Arabs, for his mother Marjāna was a concubine and was the daughter of one of the Persian kings — Yazdegerd or another. They said: There was in his speech something of the speech of the non-Arabs. One day he said to one of the Kharijites: Aharūrī anta? Meaning: Aḥarūrī anta? And one day he said: Man kātalanā kātlanāhu. Meaning: Man qātalanā qātlanāhu. Muʿāwiya's saying: That is wittier for him; that is, better for him, since he inclined to his maternal uncles. They used to be described with good governance, excellent care, and praiseworthy character. The governorship of ʿUbayd Allāh b. Ziyād: Then when Ziyād died in the year 53 AH, Muʿāwiya appointed over Basra Samura b. Jundub for a year and a half, then dismissed him and appointed over it ʿAbd Allāh b. ʿAmr b. Ghaylān b. Salama for six months, then dismissed him and appointed over it Ibn Ziyād in the year 55 AH. When Yazīd assumed the caliphate, he combined for him Basra and Kufa. During the reign of Yazīd, he built al-Bayḍāʾ and placed upon it the gate of the White Palace that had belonged to Kisrā. He built al-Ḥamrāʾ, which is on the road of al-Mirbad. He would winter in al-Ḥamrāʾ and summer in al-Bayḍāʾ. Some reports about ʿUbayd Allāh b. Ziyād: They said: A man came to Ibn Ziyād and said: May God preserve the governor. My wife has died, and I want to marry her mother. He said to him: How much is your stipend in the dīwān? He said: Seven hundred. He said: O boy, deduct four hundred from his stipend. Then he said to him: Three hundred is enough for you with this understanding of yours! They said: Umm al-Fujayʿ and her husband brought their dispute to him, the woman having wished to separate from her husband. Abū al-Fujayʿ said: May God preserve the governor. The best of the two halves of a man is his latter, and the worst of the two halves of a woman is her latter. He said to him: How is that? He said: When a man grows old, his intellect becomes strong, his judgment firm, and his ignorance departs. When a woman grows old, her character becomes bad, her intellect diminishes, her womb becomes barren, and her tongue becomes sharp. He said: You have spoken truly. Take her hand and leave. Yaḥyā b. Maʿīn said: Ibn Ziyād ordered two thousand dirhams for Ṣafwān b. Muḥriz, and they were stolen. He said: Perhaps it will be good. His family said: How can this be good? That reached Ibn Ziyād, and he ordered another two thousand for him. Then he found the two thousand, so they became four thousand, and it was good. It was said to Hind bt. Asmāʾ b. Khārija — who had married several husbands from the governors of Iraq: Who was the dearest of your husbands to you and the most generous to you? She said: Women were not honored as they were honored by Bishr b. Marwān, nor did women fear anyone as they feared al-Ḥajjāj b. Yūsuf. I wish the Resurrection had already come, so that I might see ʿUbayd Allāh b. Ziyād and be satisfied by talking with him and looking at him. He was her first husband, and she married the others after him. ʿUthmān b. Abī Shayba said, with his chain from Ibrāhīm: The first to recite the Muʿawwidhatān aloud in the prescribed prayer was Ibn Ziyād. I say: Meaning — and God knows best — in Kufa, for Ibn Masʿūd did not write them in his muṣḥaf, and the jurists of Kufa took from the senior companions of Ibn Masʿūd. God knows best. Ibn Ziyād had boldness, audacity, and hastiness toward what was not permissible and what he had no need of. It is established in the ḥadīth reported by Abū Yaʿlā and Muslim, with their chains from al-Ḥasan, that ʿĀʾidh b. ʿAmr entered upon ʿUbayd Allāh b. Ziyād and said: O my little son, I heard the Messenger of God ﷺ say: The worst of shepherds is the harsh one, so beware of being one of them. He said to him: Sit down, for you are only from the dregs of the companions of the Messenger of God ﷺ. He said: Were there dregs among them? The dregs were only after them and among others. More than one related from al-Ḥasan that ʿUbayd Allāh b. Ziyād entered upon Maʿqil b. Yasār to visit him in illness. He said: I shall relate to you a ḥadīth I heard from the Messenger of God ﷺ: He said: There is no man whom God has made shepherd over a flock who dies on the day he dies while he is deceiving them, except that God has forbidden Paradise to him. More than one mentioned that when Maʿqil died, ʿUbayd Allāh b. Ziyād prayed over him but did not attend his burial, and he made an excuse that was of no avail, and rode to his palace. Among his audacity was his proceeding with the order to bring al-Ḥusayn before him, even if he were killed before that. What was obligatory upon him was to answer his request that he had asked, in his desire to go to Yazīd, or to Makkah, or to one of the frontier fortresses. But when Shimr b. Dhī al-Jawshan advised him that prudence lay in having him brought before you, and you could then send him wherever you wished among these options or elsewhere, he agreed with Shimr on what he advised, to have him brought before him. Al-Ḥusayn refused to come before him so that Ibn Marjāna could decide about him as he saw fit. He stumbled, failed, and lost. It is not for the son of the daughter of the Messenger of God ﷺ to come before the wicked Ibn Marjāna. Muḥammad b. Saʿd said, with his chain from the chamberlain of ʿUbayd Allāh b. Ziyād: I entered the palace with him when al-Ḥusayn was killed. He said: Fire flared in his face — or a word like it — and he covered his face with his sleeve like this, and said: Do not tell anyone of this. Shurayk said, from Mughīra: Marjāna said to her son ʿUbayd Allāh: O wicked one, you killed the son of the daughter of the Messenger of God ﷺ. You will never see Paradise. We have already mentioned that when Yazīd b. Muʿāwiya died, the people of the two cities pledged allegiance to ʿUbayd Allāh until the people could agree on an imam. Then they rose against him and expelled him from among them. He traveled to Syria and met with Marwān, and made it seem good to him to assume the caliphate and call to himself, and he did so. Then what happened with al-Ḍaḥḥāk b. Qays took place, as we have mentioned. Then Marwān sent him with an army to Iraq. He met at ʿAyn al-Warda Sulaymān b. Ṣurad and those with him of the army called the Army of the Penitents, and he defeated them. He continued toward Kufa with that army, but was delayed on the road because of those who opposed him in the land of the Jazīra, among the enemies who had pledged allegiance to Ibn al-Zubayr. Then it happened that Ibn al-Ashtar went out against him with seven thousand, and what occurred was his killing. Then Ibn al-Ashtar sent his head to al-Mukhtār, along with the head of Ḥuṣayn b. Numayr, Shuraḥbīl b. Dhī al-Kalāʿ, and a group of the leaders of their companions. Al-Mukhtār rejoiced at that. Yaʿqūb b. Sufyān said, with his chain from Yazīd b. Abī Ziyād: When the head of Ibn Marjāna and his companions were brought and placed before al-Mukhtār, a thin snake came and crept among the heads until it entered the mouth of Ibn Marjāna and came out of his nostril, then entered his nostril and came out of his mouth, and it kept entering and leaving his head from among the heads. Abū Sulaymān b. Zabr said: In the year 66 AH they said: In it ʿUbayd Allāh b. Ziyād and al-Ḥuṣayn b. Numayr were killed. Ibrāhīm b. al-Ashtar was in charge of killing them, and he sent their heads to al-Mukhtār, who sent them to Ibn al-Zubayr. They were set up in Makkah and Madinah. Thus Ibn ʿAsākir related from Abū Aḥmad al-Ḥākim and others, that that was in the year 66 AH. Abū Aḥmad added: On the day of ʿĀshūrāʾ. Ibn ʿAsākir was silent about that. The well-known view is that it was in the year 67 AH, as mentioned by Ibn Jarīr and others. But sending the heads to Ibn al-Zubayr in this year is problematic, because the enmity between al-Mukhtār and Ibn al-Zubayr had grown strong and was confirmed in this year, as we have mentioned, and shortly thereafter Ibn al-Zubayr ordered his brother Muṣʿab to march from Basra to Kufa to besiege al-Mukhtār and fight him. God knows best.
Tarikh (al-Tabari) 2276No grade recorded
وِلَايَةِ مُصْعَبِ بْنِ الزُّبَيْرِ الْبَصْرَةَ ومَقْتَلُ الْمُخْتَارِ بْنِ أَبِي عُبَيْدٍ الثَّقَفِيِّ الْكَذَّابِ عَلَى يَدَيْ مُصْعَبِ بْنِ الزُّبَيْرِ وَأَهْلِ الْبَصْرَةِ كَانَ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ قَدْ عَزَلَ فِي هَذِهِ السَّنَةِ عَنْ نِيَابَةِ الْبَصْرَةِ الْحَارِثَ بْنَ عَبْدِ اللَّهِ بْنِ أَبِي رَبِيعَةَ الْمَخْزُومِيَّ الْمَعْرُوفَ بِالْقُبَاعِ، وَوَلَّاهَا لِأَخِيهِ مُصْعَبِ بْنِ الزُّبَيْرِ ; لِيَكُونَ رِدْءًا وَقَرْنًا وَكُفُؤًا لِلْمُخْتَارِ، فَلَمَّا قَدِمَ مُصْعَبٌ الْبَصْرَةَ دَخْلَهَا مُتَلَثِّمًا فَيَمَّمَ الْمِنْبَرَ، فَلَمَّا صَعِدَهُ قَالَ النَّاسُ: أَمِيرٌ أَمِيرٌ. فَلَمَّا كَشَفَ اللِّثَامَ عَرَفَهُ النَّاسُ فَأَقْبَلُوا إِلَيْهِ، وَجَاءَ الْقُبَاعُ فَجَلَسَ تَحْتَهُ بِدَرَجَةٍ، فَلَمَّا اجْتَمَعَ النَّاسُ قَامَ مُصْعَبٌ خَطِيبًا، فَاسْتَفْتَحَ ( الْقَصَصَ ) حَتَّى بَلَغَ إِنَّ فِرْعَوْنَ عَلَا فِي الْأَرْضِ وَجَعَلَ أَهْلَهَا شِيَعًا وَأَشَارَ بِيَدِهِ نَحْوَ الشَّامِ أَوِ الْكُوفَةِ، ثُمَّ قَالَ: وَنُرِيدُ أَنْ نَمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْضِ وَأَشَارَ إِلَى الْحِجَازِ، وَقَالَ: يَا أَهْلَ الْبَصْرَةِ، إِنَّكُمْ تُلَقِّبُونَ أُمَرَاءَكُمْ، وَقَدْ سَمَّيَتُ نَفْسِي الْجَزَّارَ. فَاجْتَمَعَ عَلَيْهِ النَّاسُ وَفَرِحُوا بِهِ. ذِكْرُ مَسِيرِ مُصْعَبٍ إِلَى الْمُخْتَارِ وَقَتْلِ الْمُخْتَارِ وَلَمَّا انْهَزَمَ أَهْلُ الْكُوفَةِ حِينَ خَرَجُوا عَلَى الْمُخْتَارِ فَقَهَرَهُمْ وَقَتَلَ مِنْهُمْ مَنْ قَتَلَ، كَانَ لَا يَنْهَزِمُ أَحَدٌ مِنْ أَهْلِهَا إِلَّا قَصَدَ الْبَصْرَةَ، ثُمَّ لَمَّا خَرَجَ الْمُخْتَارُ لِتَلَقِّي ابْنِ الْأَشْتَرِ حِينَ بَلَغَهُ أَنَّهُ قَتَلَ ابْنَ زِيَادٍ، اغْتَنَمَ مَنْ بَقِيَ بِالْكُوفَةِ مِنْ أَعْدَاءِ الْمُخْتَارِ غَيْبَتَهُ، فَذَهَبُوا إِلَى الْبَصْرَةِ فِرَارًا مِنَ الْمُخْتَارِ لِقِلَّةِ دِينِهِ وَكَفْرِهِ وَدَعْوَاهُ أَنَّهُ يَأْتِيهِ الْوَحْيُ، وَأَنَّهُ قَدَّمُ الْمَوَالِي عَلَى الْأَشْرَافِ. فَأَتَاهُ شَبَثُ بْنُ رِبْعِيٍّ عَلَى بَغْلَةٍ قَدْ قَطَعَ ذَنَبَهَا وَطَرَفَ أُذُنَهَا، وَشَقَّ قَبَاءَهُ وَهُوَ يُنَادِي: يَا غَزْوَتَاهُ ! فَرُفِعَ خَبَرُهُ إِلَى مُصْعَبٍ، فَقَالَ: هَذَا شَبَثُ بْنُ رِبْعِيٍّ. فَأُدْخِلَ عَلَيْهِ، فَأَتَاهُ أَشْرَافُ الْكُوفَةِ فَدَخَلُوا عَلَيْهِ، وَأَخْبَرُوهُ بِمَا اجْتَمَعُوا عَلَيْهِ، وَسَأَلُوهُ النَّصْرَ لَهُمْ، وَالْمَسِيرَ إِلَى الْمُخْتَارِ مَعَهُمْ. وَقَدِمَ عَلَيْهِ مُحَمَّدُ بْنُ الْأَشْعَثِ أَيْضًا وَاسْتَحَثَّهُ عَلَى الْمَسِيرِ، فَأَدْنَاهُ مُصْعَبٌ وَأَكْرَمَهُ لِشَرَفِهِ، وَقَالَ لِأَهْلِ الْكُوفَةِ حِينَ أَكْثَرُوا عَلَيْهِ: لَا أَسِيرُ حَتَّى يَأْتِيَنِي الْمُهَلَّبُ بْنُ أَبِي صُفْرَةَ. وَاتَّفَقَ أَنَّ ابْنَ الْأَشْتَرِ حِينَ قَتَلَ ابْنَ زِيَادٍ اشْتَغَلَ بِتِلْكَ النَّوَاحِي، فَأَحْرَزَ بِلَادًا وَأَقَالِيمَ وَرَسَاتِيقَ لِنَفْسِهِ، وَاسْتَهَانَ بِالْمُخْتَارِ، فَطَمِعَ مُصْعَبٌ فِيهِ. وكَتَبَ مُصْعَبٌ إِلَيْ الْمُهَلَّبُ بْنُ أَبِي صُفْرَةَ وَهُوَ عَامِلُهُ عَلَى فَارِسَ، يَسْتَدْعِيهِ لِيَشْهَدَ مَعَهُمْ قِتَالَ الْمُخْتَارِ، فَأَبْطَأَ الْمُهَلَّبُ، وَاعْتَلَّ بِشَيْءٍ مِنَ الْخَرَاجِ لِكَرَاهِيَةِ الْخُرُوجِ، فَأَمَرَ مُصْعَبٌ مُحَمَّدَ بْنَ الْأَشْعَثِ أَنْ يَأْتِيَ الْمُهَلَّبِ يَسْتَحِثَّهُ، فَأَتَاهُ مُحَمَّدٌ وَمَعَهُ كِتَابُ مُصْعَبٍ، فَلَمَّا قَرَأَهُ قَالَ لَهُ: أَمَا وَجَدَ مُصْعَبٌ بَرِيدًا غَيْرَكَ ؟ فَقَالَ: مَا أَنَا بِبَرِيدٍ لِأَحَدٍ، غَيْرَ أَنَّ نِسَاءَنَا وَأَبْنَائَنَا وَحَرَمَنَا غَلَبَنَا عَلَيْهِمْ عَبِيدُنَا. فَأَقْبَلَ الْمُهَلَّبُ مَعَهُ بِجُمُوعٍ كَثِيرَةٍ وَأَمْوَالٍ عَظِيمَةٍ، فَقَدِمَ الْبَصْرَةَ، وَأَمَرَ مُصْعَبٌ بِالْعَسْكَرِ عِنْدَ الْجِسْرِ الْأَكْبَرِ، وَأَرْسَلَ عَبْدَ الرَّحْمَنِ بْنَ مِخْنَفٍ إِلَى الْكُوفَةِ، فَأَمَرَهُ أَنْ يُخْرِجَ إِلَيْهِ مَنْ قَدَرَ عَلَيْهِ، وَأَنْ يُثَبِّطَ النَّاسَ عَنِ الْمُخْتَارِ، وَيَدْعُوَهُمْ إِلَى بَيْعَةِ ابْنِ الزُّبَيْرِ سِرًّا، فَفَعَلَ، وَدَخَلَ بَيْتَهُ مُسْتَتِرًا.، ثُمَّ سَارَ مُصْعَبٌ، فَرَكِبَ فِي أَهْلِ الْبَصْرَةِ وَمَنِ اتَّبَعَهُمْ مِنْ أَهْلِ الْكُوفَةِ فَرَكِبُوا فِي الْبَحْرِ وَالْبَرِّ قَاصِدِينَ الْكُوفَةَ. وَقَدَّمَ مُصْعَبٌ بَيْنَ يَدَيْهِ عَبَّادَ بْنَ الْحُصَيْنِ، وَجَعَلَ عَلَى مَيْمَنَتِهِ عُمَرَ بْنَ عُبَيْدِ اللَّهِ بْنِ مَعْمَرٍ، وَعَلَى الْمَيْسَرَةِ الْمُهَلَّبَ بْنَ أَبِي صُفْرَةَ، وَرَتَّبَ الْأُمَرَاءَ عَلَى رَايَاتِهَا وَقَبَائِلِهَا كَمَالِكِ بْنِ مِسْمَعٍ، وَ الْأَحْنَفِ بْنِ قَيْسٍ، وَ زِيَادِ بْنِ عُمَرَ، وَ قَيْسِ بْنِ الْهَيْثَمِ وَغَيْرِهِمْ. وَخَرَجَ الْمُخْتَارُ بِعَسْكَرِهِ فَنَزَلَ الْمَذَارَ، وَقَدْ جَعَلَ عَلَى مُقَدِّمَتِهِ أَبَا كَامِلٍ الشَّاكِرِيَّ، وَعَلَى مَيْمَنَتِهِ عَبْدَ اللَّهِ بْنَ كَامِلٍ، وَعَلَى مَيْسَرَتِهِ عَبْدَ اللَّهِ بْنَ وَهْبٍ الْجُشَمِيَّ، وَعَلَى الْخَيْلِ وَزِيرَ بْنَ عَبْدِ اللَّهِ السَّلُولِيَّ، وَعَلَى الْمَوَالِي أَبَا عَمْرَةَ صَاحِبَ شُرْطَتِهِ. ثُمَّ خَطَبَ النَّاسَ وَحَثَّهُمْ عَلَى الْخُرُوجِ، وَبَعَثَ بَيْنَ يَدَيْهِ الْجُيُوشَ، وَرَكِبَ هُوَ وَخَلْقٌ مِنْ أَصْحَابِهِ وَهُوَ يُبَشِّرُهُمْ بِالنَّصْرِ. وَجَاءَ مُصْعَبٌ وَقَدْ جَعَلَ عَبَّادَ بْنَ الْحُصَيْنِ عَلَى الْخَيْلِ، فَدَنَا عَبَّادٌ مِنْ أَحْمَرَ وَأَصْحَابِهِ، وَقَالَ: إِنَّا نَدْعُوكُمْ إِلَى كِتَابِ اللَّهِ وَسُنَّةِ رَسُولِهِ، وَإِلَى بَيْعَةِ الْمُخْتَارِ، وَإِلَى أَنْ نَجْعَلَ هَذَا الْأَمْرَ شُورَى فِي آلِ الرَّسُولِ. فَرَجَعَ عَبَّادٌ فَأَخْبَرَ مُصْعَبًا، فَقَالَ لَهُ: ارْجِعْ فَاحْمِلْ عَلَيْهِمْ. فَرَجَعَ وَحَمَلَ عَلَى ابْنِ شُمَيْطٍ وَأَصْحَابِهِ، فَلَمْ يَنْزِلْ مِنْهُمْ أَحَدٌ، ثُمَّ انْصَرَفَ إِلَى مَوْقِفِهِ، وَحَمَلَ الْمُهَلَّبُ عَلَى ابْنِ كَامِلٍ، فَجَالَ بَعْضُهُمْ فِي بَعْضٍ، فَنَزَلَ ابْنُ كَامِلٍ، فَانْصَرَفَ عَنْهُ الْمُهَلَّبُ، ثُمَّ قَالَ الْمُهَلَّبُ لِأَصْحَابِهِ: كِرُّوا عَلَيْهِمْ كَرَّةً صَادِقَةً. فَحَمَلُوا عَلَيْهِمْ حَمْلَةً مُنْكَرَةً، فَوَلَّوْا، وَصَبَرَ ابْنُ كَامِلٍ فِي رِجَالٍ مِنْ هَمْدَانَ سَاعَةً ثُمَّ انْهَزَمَ، وَحَمَلَ عُمَرُ بْنُ عُبَيْدِ اللَّهِ عَلَى عَبْدِ اللَّهِ بْنِ أَنَسٍ، فَصَبَرَ سَاعَةً ثُمَّ انْصَرَفَ، وَحَمَلَ النَّاسُ جَمِيعًا عَلَى ابْنِ شُمَيْطٍ، فَقَاتَلَ حَتَّى قُتِلَ، وَتَنَادَوْا: يَا مَعْشَرَ بَجِيلَةَ وَخَثْعَمٍ، الصَّبْرَ ! فَنَادَاهُمُ الْمُهَلَّبُ: الْفِرَارُ الْيَوْمَ أَنْجَى لَكُمْ، عَلَامَ تَقْتُلُونَ أَنْفُسَكُمْ مَعَ هَذِهِ الْعَبِيدِ ؟ ثُمَّ قَالَ: وَاللَّهِ مَا أَرَى كَثْرَةَ الْقَتْلِ الْيَوْمَ إِلَّا فِي قَوْمِي. وَمَالَتِ الْخَيْلُ عَلَى رَجَّالَةِ ابْنِ شُمَيْطٍ فَانْهَزَمَتْ، وَبَعَثَ مُصْعَبٌ عَبَّادًا عَلَى الْخَيْلِ، فَقَالَ: أَيُّمَا أَسِيرٍ أَخَذْتَهُ فَاضْرِبْ عُنُقَهُ. وَسَرَّحَ مُحَمَّدَ بْنَ الْأَشْعَثِ فِي خَيْلٍ عَظِيمَةٍ مِنْ أَهْلِ الْكُوفَةِ فَقَالَ: دُونَكُمْ ثَأْرُكُمْ. فَكَانُوا أَشَدَّ عَلَى الْمُنْهَزِمِينَ مِنْ أَهْلِ الْبَصْرَةِ، لَا يُدْرِكُونَ مُنْهَزِمًا إِلَّا قَتَلُوهُ، وَلَا يَأْخُذُونَ أَسِيرًا فَيَعْفُونَ عَنْهُ، فَلَمْ يَنْجُ مِنْ ذَلِكَ الْجَيْشِ إِلَّا طَائِفَةُ أَصْحَابِ الْخَيْلِ، وَأَمَّا الرَّجَّالَةُ فَأُبِيدُوا إِلَّا قَلِيلًا. قَالَ مُعَاوِيَةُ بْنُ قُرَّةَ الْمُزَنِيُّ: انْتَهَيْتُ إِلَى رَجُلٍ مِنْهُمْ، فَأَدْخَلْتُ السِّنَانَ فِي عَيْنِهِ، فَأَخَذْتُ أُخَضْخِضُ عَيْنَهُ بِهِ. فَقِيلَ لَهُ: أَفَعَلْتَ هَذَا ؟ فَقَالَ: نَعَمْ، إِنَّهُمْ كَانُوا عِنْدَنَا أَحَلَّ دِمَاءً مِنَ التُّرْكِ وَالدَّيْلَمِ. وَكَانَ مُعَاوِيَةُ هَذَا قَاضِي الْبَصْرَةِ. دخول مصعب بن الزبير الكوفة وحصار المختار وَقَالَ الْوَاقِدِيُّ: لَمَّا انْتَهَتْ مُقَدِّمَةُ الْمُخْتَارِ إِلَيْهِ، جَاءَ مُصْعَبٌ فَقِطَعَ الدِّجْلَةَ إِلَى الْكُوفَةِ وَقَدْ حَصَّنَ الْمُخْتَارُ الْقَصْرَ وَاسْتَعْمَلَ عَلَيْهِ عَبْدَ اللَّهِ بْنَ شَدَّادٍ، وَخَرَجَ الْمُخْتَارُ بِمَنْ بَقِيَ مَعَهُ فَنَزَلَ حَرُورَاءَ، فَلَمَّا قَرُبَ جَيْشُ مُصْعَبٍ مِنْهُ جَهَّزَ إِلَى كُلِّ قَبِيلَةٍ كُرْدُوسًا، فَبَعَثَ إِلَى بَكْرِ بْنِ وَائِلٍ سَعِيدَ بْنَ مُنْقِذٍ، وَإِلَى عَبْدِ الْقَيْسِ مَالِكَ بْنَ الْمُنْذِرِ، وَإِلَى الْعَالِيَةِ عَبْدَ اللَّهِ بْنَ جَعْدَةَ، وَإِلَى الْأَزْدِ مُسَافِرَ بْنَ سَعِيدٍ، وَإِلَى بَنِي تَمِيمٍ سُلَيْمَ بْنَ يَزِيدَ الْكِنْدِيَّ، وَإِلَى مُحَمَّدِ بْنِ الْأَشْعَثِ السَّائِبَ بْنَ مَالِكٍ، وَوَقَفَ الْمُخْتَارُ فِي بَقِيَّةِ أَصْحَابِهِ فَاقْتَتَلُوا قِتَالًا شَدِيدًا إِلَى اللَّيْلِ ; فَقُتِلَ أَعْيَانُ أَصْحَابِ الْمُخْتَارِ وَقُتِلَ تِلْكَ اللَّيْلَةَ مُحَمَّدُ بْنُ الْأَشْعَثِ، وَ عُبَيْدُ اللَّهِ بْنُ عَلِيِّ بْنِ أَبِي طَالِبٍ. وَتَفَرَّقَ عَنِ الْمُخْتَارِ بَاقِي أَصْحَابِهِ فَقِيلَ لَهُ: الْقَصْرَ الْقَصْرَ. فَقَالَ: وَاللَّهِ مَا خَرَجْتُ مِنْهُ وَأَنَا أُرِيدُ أَنَّ أَعُودَ إِلَيْهِ، وَلَكِنَّ هَذَا حُكْمُ اللَّهِ. ثُمَّ سَارَ إِلَى الْقَصْرِ فَدَخَلَهُ، وَجَاءَهُ مُصْعَبٌ فَفَرَّقَ الْقَبَائِلَ فِي نَوَاحِي الْكُوفَةِ، وَاقْتَسَمُوا الْمَحَالَّ، وَخَلَصُوا إِلَى الْقَصْرِ، وَقَدْ مَنَعُوا الْمُخْتَارَ الْمَادَّةَ وَالْمَاءَ، وَكَانَ الْمُخْتَارُ يَخْرُجُ فَيُقَاتِلُهُمْ ثُمَّ يَعُودُ إِلَى الْقَصْرِ. وَلَمَّا اشْتَدَّ عَلَيْهِ الْحِصَارُ قَالَ لِأَصْحَابِهِ: إِنَّ الْحِصَارَ لَا يَزِيدُنَا إِلَّا ضَعْفًا، فَانْزِلُوا بِنَا حَتَّى نُقَاتِلَ حَتَّى اللَّيْلِ حَتَّى نَمُوتَ كِرَامًا. فَوَهَنُوا، فَقَالَ: أَمَّا أَنَا فَوَاللَّهِ لَا أُعْطِي بِيَدِي. ثُمَّ اغْتَسَلَ وَتَطَيَّبَ وَتَحَنَّطَ وَخَرَجَ، فَقَاتَلَ هُوَ وَمَنْ مَعَهُ حَتَّى قُتِلُوا. وَقِيلَ: بَلْ أَشَارَ عَلَيْهِ جَمَاعَةٌ مِنْ أَسَاوِرَتِهِ بِأَنْ يَدْخُلَ الْقَصْرَ دَارَ إِمَارَتِهِ فَدَخَلَهُ وَهُوَ مَلُومٌ مَذْمُومٌ، وَعَنْ قَرِيبٍ يَنْفُذُ فِيهِ الْقَدَرُ الْمَحْتُومُ، فَحَاصَرَهُ مُصْعَبٌ فِيهِ وَجَمِيعَ أَصْحَابِهِ، حَتَّى أَصَابَهُمْ مِنْ جَهْدِ الْعَطَشِ مَا اللَّهُ بِهِ عَلِيمٌ، وَضَيَّقَ عَلَيْهِمُ الْمَسَالِكَ وَالْمَقَاصِدَ وَانْسَدَّتْ عَلَيْهِمْ أَبْوَابُ الْحِيَلِ، وَلَيْسَ فِيهِمْ رَجُلٌ رَشِيدٌ وَلَا حَلِيمٌ، ثُمَّ جَعَلَ الْمُخْتَارُ يُجِيلُ فِكْرَتَهُ وَيُكَرِّرُ رَوِيَّتَهُ فِي الْأَمْرِ الَّذِي قَدْ حَلَّ بِهِ، وَاسْتَشَارَ مَنْ عِنْدَهُ مِنَ الْمَوَالِي وَالْعَبِيدِ وَلِسَانُ الْقَدَرِ وَالشَّرْعِ يُنَادِيهِ قُلْ جَاءَ الْحَقُّ وَمَا يُبْدِئُ الْبَاطِلُ وَمَا يُعِيدُ ثُمَّ قَوَّى عَزْمَهُ قُوَّةُ الشُّجَاعَةِ الْمُرَكَّبَةِ فِيهِ عَلَى أَنْ أَخْرَجَتْهُ مِنْ بَيْنِ أَظْهُرِ مَنْ كَانَ يُحَالِفُهُ وَيُوَالِيهِ، وَرَأَى أَنْ يَمُوتَ عَلَى فَرَسِهِ، حَتَّى يَكُونَ عَلَيْهَا انْقِضَاءُ آخَرِ نَفَسِهِ، فَنَزَلَ حَمِيَّةً وَغَضَبًا، وَشُجَاعَةً وَكَلَبًا، وَهُوَ مَعَ ذَلِكَ لَا يَجِدُ مَنَاصًا وَلَا مَفَرًّا وَلَا مَهَرَبًا، وَلَيْسَ مَعَهُ مِنْ أَصْحَابِهِ سِوَى تِسْعَةَ عَشَرَ. وَلَعَلَّهُ إِنْ كَانَ قَدِ اسْتَمَرَّ عَلَى مَا عَاشَ عَلَيْهِ أَنْ لَا يُفَارِقَهُ التِّسْعَةَ عَشَرَ الْمُوَكَّلُونَ بِسَقَرَ. وَلَمَّا خَرَجَ مِنَ الْقَصْرِ قَالَ لِأَصْحَابِ مُصْعَبٍ: أَتُؤَمِّنُونِي ؟ قَالُوا: لَا، إِلَّا عَلَى حُكْمِ الْأَمِيرِ. فَقَالَ: إِلَّا حُكْمَ نَفْسِي أَبَدًا. ثُمَّ قَاتَلَ قِتَالًا شَدِيدًا، وَتَقَدَّمَ إِلَيْهِ رَجُلَانِ شَقِيقَانِ أَخَوَانِ، وَهَمَا طَرَفَةُ، وَ طَرَّافُ ابْنَا عَبْدِ اللَّهِ بْنِ دَجَاجَةَ مِنْ بَنِي حَنِيفَةَ، فَقَتَلَاهُ بِمَكَانِ الزَّيَّاتِينَ مِنَ الْكُوفَةِ وَاحْتَزَّا رَأْسَهُ وَأَتَيَا بِهِ إِلَى مُصْعَبِ بْنِ الزُّبَيْرِ، وَقَدْ دَخَلَ قَصْرَ الْإِمَارَةِ، فَوُضِعَ بَيْنَ يَدَيْهِ كَمَا وُضِعَ رَأْسُ ابْنِ زِيَادٍ بَيْنَ يَدَيِ الْمُخْتَارِ، وَكَمَا وُضِعَ رَأْسُ الْحُسَيْنِ بَيْنَ يَدِيِ ابْنِ زِيَادٍ - وَكَمَا سَيُوضَعُ رَأْسُ مُصْعَبٍ بَيْنَ يَدَيْ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ - فَلَمَّا وُضِعَ رَأْسُ الْمُخْتَارِ بَيْنَ يَدَيْ مُصْعَبٍ أَمْرَ لَهُمَا بِثَلَاثِينَ أَلْفًا. وَقَدْ قَتَلَ مُصْعَبٌ جَمَاعَةً مِنَ الْمُخْتَارِيَّةِ وَأَسَرَ مِنْهُمْ خَمْسَمِائَةِ أَسِيرٍ، فَضُرِبَتْ أَعْنَاقُهُمْ عَنْ آخِرِهِمْ فِي يَوْمٍ وَاحِدٍ، وَقَدْ قُتِلَ مِنْ أَصْحَابِ مُصْعَبٍ فِي الْوَقْعَةِ مُحَمَّدُ بْنُ الْأَشْعَثِ بْنِ قَيْسٍ. وَأَمَرَ مُصْعَبٌ بِكَفِّ الْمُخْتَارِ فَقُطِعَتْ وَسُمِرَتْ إِلَى جَانِبِ الْمَسْجِدِ فَلَمْ يَزَلْ هُنَالِكَ حَتَّى قَدِمَ الْحَجَّاجُ، فَسَأَلَ عَنْهَا فَقِيلَ لَهُ: هِيَ كَفُّ الْمُخْتَارِ، فَأَمَرَ بِهَا فَرُفِعَتْ وَانْتُزِعَتْ مِنْ هُنَالِكَ ; لِأَنَّ الْمُخْتَارَ كَانَ مِنْ قَبِيلَةِ الْحَجَّاجِ - فَالْمُخْتَارُ هُوَ الْكَذَّابُ وَالْمُبِيرُ الْحَجَّاجُ - وَلِهَذَا أَخَذَ الْحَجَّاجُ بِثَأْرِهِ مِنَ ابْنِ الزُّبَيْرِ فَقَتْلَهُ وَصَلْبَهُ شُهُورًا. وَقَدْ سَأَلَ مُصْعَبٌ أُمَّ ثَابِتٍ بِنْتَ سَمُرَةَ بْنِ جُنْدُبٍ امْرَأَةَ الْمُخْتَارِ عَنْهُ فَقَالَتْ: مَا عَسَى أَنْ أَقُولَ فِيهِ إِلَّا مَا تَقُولُونَ أَنْتُمْ فِيهِ ؟ فَتَرَكَهَا وَاسْتَدْعَى بِزَوْجَتِهِ الْأُخْرَى، وَهِيَ عَمْرَةُ بِنْتُ النُّعْمَانِ بْنِ بَشِيرٍ فَقَالَ لَهَا مَا تَقُولِينَ فِيهِ ؟ فَقَالَتْ: رَحِمَهُ اللَّهُ، لَقَدْ كَانَ عَبْدًا مِنْ عِبَادِ اللَّهِ الصَّالِحِينَ. فَسَجَنَهَا وَكَتَبَ إِلَى أَخِيهِ: إِنَّهَا تَقُولُ إِنَّهُ نَبِيٌّ. فَكَتَبَ إِلَيْهِ أَنْ أَخْرِجْهَا فَاقْتُلْهَا. فَأَخْرَجَهَا إِلَى ظَاهِرِ الْبَلَدِ فَضُرِبَتْ ضَرَبَاتٍ حَتَّى مَاتَتْ، فَقَالَ فِي ذَلِكَ عُمَرُ بْنُ أَبِي رَبِيعَةَ الْمَخْزُومِيُّ: فِي ذَلِكَ: إِنَّ مِنْ أَعْجَبِ الْعَجَائِبِ عِنْدِي قَتْلَ بَيْضَاءَ حُرَّةٍ عُطْبُولِ قُتِلَتْ هَكَذَا عَلَى غَيْرِ جُرْمٍ إِنَّ لِلَّهِ دَرُّهَا مِنْ قَتِيلِ كُتِبَ الْقَتْلُ وَالْقِتَالُ عَلَيْنَا وَعَلَى الْمُحْصَنَاتِ جَرُّ الذُّيُولِ وَقَالَ سَعِيدُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ حَسَّانَ بْنِ ثَابِتٍ الْأَنْصَارِيُّ فِي ذَلِكَ أَيْضًا: أَتَى رَاكِبٌ بِالْأَمْرِ ذِي النَّبَإِ الْعَجَبْ بِقَتْلِ ابْنَةِ النُّعْمَانِ ذِي الدِّينِ وَالْحَسَبْ بِقَتْلِ فَتَاةٍ ذَاتِ دَلٍّ سَتِيرَةٍ مُهَذَّبَةِ الْأَخْلَاقِ وَالْخِيمِ وَالنَّسَبْ مُطَهَّرَةٍ مِنْ نَسْلِ قَوْمٍ أَكَارِمٍ مِنَ الْمُؤْثِرِينَ الْخَيْرَ فِي سَالِفِ الْحِقَبْ خَلِيلُ النَّبِيِّ الْمُصْطَفَى وَنَصِيرُهُ وَصَاحِبُهُ فِي الْحَرْبِ وَالضَّرْبِ وَالْكُرَبْ أَتَانِي بِأَنَّ الْمُلْحِدِينَ تَوَافَقُوا عَلَى قَتْلِهَا لَا جُنِّبُوا الْقَتْلَ وَالسَّلَبْ فَلَا هَنَأَتْ آلَ الزُّبَيْرِ مَعِيشَةٌ وَذَاقُوا لِبَاسَ الذُّلِّ وَالْخَوْفِ وَالْحَرَبْ كَأَنَّهُمُ إِذْ أَبْرَزُوهَا وَقُطِّعَتْ بِأَسْيَافِهِمْ فَازُوا بِمَمْلَكَةِ الْعَرَبِ أَلَمْ تَعْجَبِ الْأَقْوَامُ مِنْ قَتْلِ حُرَّةٍ مِنَ الْمُحْصَنَاتِ الدِّينِ مَحْمُودَةِ الْأَدَبْ مِنَ الْغَافِلَاتِ الْمُؤْمِنَاتِ بَرِيئَةٍ مِنَ الذَّمِّ وَالْبُهْتَانِ وَالشَّكِّ وَالْكَذِبْ عَلَيْنَا كِتَابُ الْقَتْلِ وَالْبَأْسِ وَاجِبٌ وَهُنَّ الْعَفَافُ فِي الْحِجَالِ وَفِي الْحُجُبْ عَلَى دِينِ أَجْدَادٍ لَهَا وَأُبُوَّةٍ كِرَامٍ مَضَتْ لَمْ تُخْزِ أَهْلًا وَلَمْ تُرِبْ مِنَ الْخَفِرَاتِ لَا خَرُوجٌ بَذِيَّةٌ مُلَائِمَةٌ تَبْغِي عَلَى جَارِهَا الْجُنُبْ وَلَا الْجَارِ ذِي الْقُرْبَى وَلَمْ تَدْرِ مَا الْخَنَا وَلَمْ تَزْدَلِفْ يَوْمًا بِسُوءٍ وَلَمْ تُجِبْ عَجِبْتُ لَهَا إِذْ كُتِّفَتْ وَهْيَ حَيَّةٌ أَلَا إِنَّ هَذَا الْخَطْبَ مِنْ أَعْجَبِ الْعَجَبْ وَقَالَ أَبُو مِخْنَفٍ: حَدَّثَنِي مُحَمَّدُ بْنُ يُوسُفَ أَنَّ مُصْعَبًا لَقِيَ عَبْدَ اللَّهِ بْنَ عُمَرَ بْنِ الْخَطَّابِ فَسَلَّمَ عَلَيْهِ، فَقَالَ ابْنُ عُمَرَ مَنْ أَنْتَ ؟ فَقَالَ: أَنَا ابْنُ أَخِيكَ مُصْعَبُ بْنُ الزُّبَيْرِ. فَقَالَ لَهُ ابْنُ عُمَرَ: نَعَمْ، أَنْتَ الْقَاتِلُ سَبْعَةَ آلَافٍ مِنْ أَهْلِ الْقِبْلَةِ فِي غَدَاةٍ وَاحِدَةٍ ؟ عِشْ مَا اسْتَطَعْتَ ! فَقَالَ مُصْعَبٌ: إِنَّهُمْ كَانُوا كَفَرَةً سَحَرَةً. فَقَالَ ابْنُ عُمَرَ: وَاللَّهِ لَوْ قَتَلْتَ عِدَّتَهُمْ غَنَمًا مِنْ تُرَاثِ أَبِيكَ لَكَانَ ذَلِكَ سَرَفًا. وَقَالَ ابْنُ الزُّبَيْرِ لِعَبْدِ اللَّهِ بْنِ عَبَّاسٍ: أَلَمْ يَبْلُغْكَ قَتْلُ الْكَذَّابِ ؟ قَالَ: وَمَنِ الْكَذَّابُ ؟ قَالَ: ابْنُ أَبِي عُبَيْدٍ. قَالَ: قَدْ بَلَغَنِي قَتْلُ الْمُخْتَارِ. قَالَ: كَأَنَّكَ نَكَرْتَ تَسْمِيَتَهُ كَذَّابًا، وَمُتَوَجِّعٌ لَهُ. قَالَ: ذَاكَ رَجُلٌ قَتَلَ قَتَلَتَنَا، وَطَلَبَ ثَأْرَنَا، وَشَفَى غَلِيلَ صُدُورِنَا، وَلَيْسَ جَزَاؤُهُ مِنَّا الشَّتْمَ وَالشَّمَاتَةَ. وَقَالَ عُرْوَةُ بْنُ الزُّبَيْرِ لِابْنِ عَبَّاسٍ: قَدْ قُتِلَ الْكَذَّابُ الْمُخْتَارُ، وَهَذَا رَأْسُهُ. فَقَالَ ابْنُ عَبَّاسٍ: قَدْ بَقِيَتْ لَكُمْ عَقَبَةٌ كَئُودٌ فَإِنْ صَعِدْتُمُوهَا فَأَنْتُمْ أَنْتُمْ، وَإِلَّا فَلَا. يَعْنِي عَبْدَ الْمَلِكِ بْنَ مَرْوَانَ. وَكَانَتْ هَدَايَا الْمُخْتَارِ تَأْتِي ابْنَ عُمَرَ وَابْنَ الْحَنَفِيَّةِ فَيَقْبَلَانِهَا، وَقِيلَ: رَدَّ ابْنُ عُمَرَ هَدِيَّتَهُ.
✧ The governorship of Muṣʿab b. al-Zubayr over al-Baṣrah And the killing of al-Mukhtār b. Abī ʿUbayd al-Thaqafī, the liar, at the hands of Muṣʿab b. al-Zubayr and the people of al-Baṣrah ʿAbd Allāh b. al-Zubayr had, in this year, dismissed from the deputy-governorship of al-Baṣrah al-Ḥārith b. ʿAbd Allāh b. Abī Rabīʿah al-Makhzūmī, known as al-Qubāʿ, and appointed to it his brother Muṣʿab b. al-Zubayr, so that he might be a support, a match, and an equal for al-Mukhtār. When Muṣʿab arrived at al-Baṣrah, he entered it veiled and made for the pulpit. When he ascended it, the people said, “A governor! A governor!” When he uncovered the veil, the people recognized him and came to him. Al-Qubāʿ came and sat one step below him. When the people gathered, Muṣʿab rose as an orator and began with the narrative passages until he reached, “Indeed, Pharaoh exalted himself in the land and made its people into factions,” and he gestured with his hand toward al-Shām or al-Kūfah. Then he said, “And We intend to bestow favor upon those who were oppressed in the land,” and he gestured toward the Ḥijāz. Then he said, “O people of al-Baṣrah, you give nicknames to your governors, and I have named myself the Butcher.” The people gathered around him and rejoiced in him. Account of Muṣʿab’s march against al-Mukhtār and the killing of al-Mukhtār When the people of al-Kūfah were defeated when they rose against al-Mukhtār, and he overcame them and killed those of them whom he killed, no one of its people fled except that he made for al-Baṣrah. Then, when al-Mukhtār went out to meet Ibn al-Ashtar, having learned that he had killed Ibn Ziyād, those of al-Mukhtār’s enemies who remained in al-Kūfah seized the opportunity of his absence and went to al-Baṣrah, fleeing from al-Mukhtār because of his scant religion, his unbelief, his claim that revelation came to him, and his putting the clients ahead of the nobles. Shabath b. Ribʿī came to him on a mule whose tail he had cut and whose ear he had notched, having slit his qabāʾ, crying, “O raid! O raid!” His news was brought up to Muṣʿab, who said, “This is Shabath b. Ribʿī.” He was admitted to him, and the nobles of al-Kūfah came and entered upon him and told him of what they had agreed upon, and asked him to support them and to march against al-Mukhtār with them. Muḥammad b. al-Ashʿath also came to him and urged him to march. Muṣʿab brought him near and honored him for his nobility. He said to the people of al-Kūfah when they pressed him: “I will not march until al-Muhallab b. Abī Ṣufrah comes to me.” It happened that Ibn al-Ashtar, when he killed Ibn Ziyād, was occupied with those regions and secured for himself lands, provinces, and districts, and he belittled al-Mukhtār, so Muṣʿab began to covet him. Muṣʿab wrote to al-Muhallab b. Abī Ṣufrah, who was his governor over Fārs, summoning him to witness with them the fighting against al-Mukhtār. Al-Muhallab delayed and excused himself on account of some of the land tax, out of dislike of going out. Muṣʿab ordered Muḥammad b. al-Ashʿath to go to al-Muhallab and urge him. Muḥammad went to him with Muṣʿab’s letter. When he read it, he said to him, “Did Muṣʿab find no courier other than you?” He said, “I am no one’s courier, except that our women, our sons, and our families have been overcome by our slaves.” Al-Muhallab came with him with great hosts and vast wealth and arrived at al-Baṣrah. Muṣʿab ordered the army to camp at the Great Bridge, and he sent ʿAbd al-Raḥmān b. Mikhnaf to al-Kūfah, ordering him to bring out to him whoever he could, to dissuade the people from al-Mukhtār, and to summon them secretly to the oath of allegiance to Ibn al-Zubayr. He did so and entered his house in hiding. Then Muṣʿab marched, and he rode among the people of al-Baṣrah and those of the people of al-Kūfah who followed them, and they rode by sea and land, heading for al-Kūfah. Muṣʿab sent before him ʿAbbād b. al-Ḥuṣayn, placed on his right wing ʿUmar b. ʿUbayd Allāh b. Maʿmar, and on the left wing al-Muhallab b. Abī Ṣufrah, and he arranged the commanders under their banners and tribes, such as Mālik b. Mismaʿ, al-Aḥnaf b. Qays, Ziyād b. ʿUmar, Qays b. al-Haytham, and others. Al-Mukhtār came out with his army and halted at al-Madhār. He placed over his vanguard Abū Kāmil al-Shākirī, over his right wing ʿAbd Allāh b. Kāmil, over his left wing ʿAbd Allāh b. Wahb al-Jushamī, over the cavalry Wazīr b. ʿAbd Allāh al-Salūlī, and over the clients Abū ʿAmrah, the commander of his shurṭah. Then he addressed the people and urged them to go out, sent armies before him, and rode with a host of his companions, giving them glad tidings of victory. Muṣʿab came and had placed ʿAbbād b. al-Ḥuṣayn over the cavalry. ʿAbbād approached Aḥmar and his companions and said, “We summon you to the Book of God and the Sunnah of His Messenger, and to the oath of allegiance to al-Mukhtār, and to making this matter a council among the family of the Messenger.” ʿAbbād returned and informed Muṣʿab, who said to him, “Go back and charge them.” He went back and charged Ibn Shumayṭ and his companions, but none of them dismounted. Then he withdrew to his position. Al-Muhallab charged Ibn Kāmil, and some of them wheeled about among others. Ibn Kāmil dismounted, and al-Muhallab turned away from him. Then al-Muhallab said to his companions, “Attack them with a true attack.” They made a fierce assault upon them, and they fled. Ibn Kāmil stood firm with men of Hamdān for a while, then was defeated. ʿUmar b. ʿUbayd Allāh charged ʿAbd Allāh b. Anas, who stood firm for a while, then withdrew. The people all charged Ibn Shumayṭ, and he fought until he was killed. They called out to one another, “O company of Bajīlah and Khathʿam, be patient!” Al-Muhallab called out to them, “Flight today is safer for you. Why do you kill yourselves with these slaves?” Then he said, “By God, I do not think there will be much killing today except among my own people.” The cavalry turned upon the infantry of Ibn Shumayṭ, and they were routed. Muṣʿab sent ʿAbbād with the cavalry and said, “Whatever prisoner you take, strike his neck.” He sent Muḥammad b. al-Ashʿath with a great body of cavalry from the people of al-Kūfah and said, “Take your vengeance.” They were harsher on the defeated than the people of al-Baṣrah, overtaking no fugitive but that they killed him, and taking no prisoner but that they killed him without pardon. None of that army escaped except a band of the cavalry; as for the infantry, they were annihilated except for a few. Muʿāwiyah b. Qurrah al-Muzanī said: I came upon one of their men, and I thrust the spearhead into his eye, and I began to work his eye with it. It was said to him, “Did you do this?” He said, “Yes. Among us their blood was more lawful than that of the Turks and the Daylamites.” This Muʿāwiyah was the judge of al-Baṣrah. Muṣʿab b. al-Zubayr’s entry into al-Kūfah and the siege of al-Mukhtār Al-Wāqidī said: When the vanguard of al-Mukhtār ended up at him, Muṣʿab came and crossed the Tigris to al-Kūfah. Al-Mukhtār had fortified the palace and placed over it ʿAbd Allāh b. Shaddād. Al-Mukhtār went out with those who remained with him and halted at Ḥarūrāʾ. When Muṣʿab’s army drew near him, he dispatched a squadron to each tribe: to Bakr b. Wāʾil he sent Saʿīd b. Munqidh; to ʿAbd al-Qays Mālik b. al-Mundhir; to al-ʿĀliyah ʿAbd Allāh b. Jaʿdah; to al-Azd Musāfir b. Saʿīd; to Banū Tamīm Sulaym b. Yazīd al-Kindī; and to Muḥammad b. al-Ashʿath al-Sāʾib b. Mālik. Al-Mukhtār stood with the rest of his companions, and they fought a fierce battle until nightfall. The notables of al-Mukhtār’s companions were killed, and that night Muḥammad b. al-Ashʿath and ʿUbayd Allāh b. ʿAlī b. Abī Ṭālib were killed. The rest of al-Mukhtār’s companions scattered from him, and it was said to him, “The palace! The palace!” He said, “By God, I did not leave it intending to return to it, but this is God’s decree.” Then he went to the palace and entered it. Muṣʿab came to him and distributed the tribes in the districts of al-Kūfah, and they divided the quarters among themselves and reached the palace, and they cut off al-Mukhtār’s provisions and water. Al-Mukhtār would go out and fight them, then return to the palace. When the siege pressed hard upon him, he said to his companions, “The siege only increases us in weakness. Come down with us so that we may fight until night and die nobly.” But they were weak, and he said, “As for me, by God, I will not give my hand.” Then he performed the major ablution, perfumed himself, applied ḥanūṭ, and went out, and he and those with him fought until they were killed. It is said: Rather, a group of his horsemen advised him to enter the palace, the seat of his rule, so he entered it, blameworthy and condemned, and before long the decreed fate would be carried out upon him. Muṣʿab besieged him in it along with all his companions until they were afflicted with such severe thirst as only God knows, and he constricted their paths and routes, and the doors of stratagem were closed to them, and among them there was no rightly guided or forbearing man. Then al-Mukhtār began to turn over his thought and repeat his reflection on the affair that had befallen him, and he consulted those of the clients and slaves who were with him, while the tongue of fate and the law called out to him, “Say: The truth has come, and falsehood can neither originate nor repeat.” Then the strength of the courage implanted in him strengthened his resolve to go out, so it brought him out from among those whom he had allied with and befriended. He saw fit to die upon his horse, so that upon it would be the ending of his last breath. So he descended in zeal and anger, in valor and fury, and yet with that he found no escape, no refuge, and no place to flee, and with him of his companions were only nineteen. Perhaps, if he had continued in what he lived upon, the nineteen guardians of Saqar would not leave him. When he came out of the palace, he said to Muṣʿab’s companions, “Will you grant me safe conduct?” They said, “No, except according to the judgment of the governor.” He said, “Never, except the judgment of myself.” Then he fought a fierce fight. Two men, full brothers, advanced toward him: Ṭarafah and Ṭarrāf, the two sons of ʿAbd Allāh b. Dajājah of Banū Ḥanīfah. They killed him at the place of the oil sellers in al-Kūfah, cut off his head, and brought it to Muṣʿab b. al-Zubayr, who had entered the palace of the emirate. It was placed before him just as the head of Ibn Ziyād had been placed before al-Mukhtār, and just as the head of al-Ḥusayn had been placed before Ibn Ziyād, and just as the head of Muṣʿab would later be placed before ʿAbd al-Malik b. Marwān. When the head of al-Mukhtār was placed before Muṣʿab, he ordered for the two men thirty thousand. Muṣʿab killed a group of the Mukhtāriyyah and took five hundred prisoners from them, and their necks were struck to the last of them in a single day. Among Muṣʿab’s companions killed in the battle was Muḥammad b. al-Ashʿath b. Qays. Muṣʿab ordered the hand of al-Mukhtār to be cut off, and it was nailed beside the mosque. It remained there until al-Ḥajjāj arrived. He asked about it and was told, “It is the hand of al-Mukhtār,” so he ordered it to be taken down and removed from there, because al-Mukhtār was of the tribe of al-Ḥajjāj—for al-Mukhtār was the liar, and the destroyer was al-Ḥajjāj—and for this reason al-Ḥajjāj exacted vengeance for him from Ibn al-Zubayr and killed him and crucified him for months. Muṣʿab asked Umm Thābit bt. Samurah b. Jundub, the wife of al-Mukhtār, about him, and she said, “What can I say about him except what you yourselves say about him?” He left her and summoned his other wife, ʿAmrah bt. al-Nuʿmān b. Bashīr, and said to her, “What do you say about him?” She said, “May God have mercy on him. He was a servant among the righteous servants of God.” He imprisoned her and wrote to his brother that she was saying he was a prophet. He wrote back to him, “Bring her out and kill her.” He brought her out to the outskirts of the town, and she was struck several times until she died. About that ʿUmar b. Abī Rabīʿah al-Makhzūmī said: About that: Indeed, among the most wondrous of wonders to me is the killing of a fair, freeborn, delicate woman. She was killed thus without any crime; By God, what an excellent slain woman she was. Killing and fighting are decreed upon us, And upon chaste women, the trailing of skirts. Saʿīd b. ʿAbd al-Raḥmān b. Ḥassān b. Thābit al-Anṣārī also said about that: A rider came with the affair, the wondrous news, With the killing of the daughter of al-Nuʿmān, the man of religion and noble lineage. The killing of a young woman of coquetry, veiled, Of refined character, disposition, and lineage. Pure, of the progeny of a noble people, Of those who gave preference to goodness in ages past. The friend of the chosen Prophet, his helper, And his companion in war, in striking, and in distress. He came to me that the heretics had conspired To kill her – may they not be spared killing and plunder. May the family of al-Zubayr not enjoy a livelihood, And may they taste the garment of abasement, fear, and war. As though, when they brought her out and she was cut down By their swords, they had won the kingdom of the Arabs. Do the peoples not wonder at the killing of a freeborn woman, One of the chaste, religious women, praised in refinement, One of the heedless, believing, innocent Of blame, slander, doubt, and falsehood. Upon us is decreed killing and hardship, a duty, While they are chastity within the bridal canopies and behind the veils, Upon the religion of her forefathers, and fathers noble Who passed away without disgracing a family or doing wrong, Of the modest women, not a foul-mouthed scold, Compliant, not transgressing against her remote neighbor, Nor against the near neighbor. She never knew obscenity, Nor did she ever draw near with evil, nor did she respond. I wondered at her when she was bound while alive. Verily, this affair is among the most wondrous of wonders. Abū Mikhnaf said: Muḥammad b. Yūsuf related to me that Muṣʿab met ʿAbd Allāh b. ʿUmar b. al-Khaṭṭāb and greeted him. Ibn ʿUmar said, “Who are you?” He said, “I am your nephew, Muṣʿab b. al-Zubayr.” Ibn ʿUmar said to him, “Yes, are you the one who killed seven thousand of the people of the qiblah in a single morning? Live as long as you can!” Muṣʿab said, “They were unbelievers and sorcerers.” Ibn ʿUmar said, “By God, if you had killed their number in sheep from the inheritance of your father, that would have been extravagance.” Ibn al-Zubayr said to ʿAbd Allāh b. ʿAbbās, “Has the killing of the liar not reached you?” He said, “Who is the liar?” He said, “Ibn Abī ʿUbayd.” He said, “The killing of al-Mukhtār has reached me.” He said, “It is as though you disapprove of calling him a liar and grieve for him.” He said, “That was a man who killed those who killed us, sought our vengeance, and healed the burning in our breasts. His reward from us is not revilement and gloating.” ʿUrwah b. al-Zubayr said to Ibn ʿAbbās, “The liar al-Mukhtār has been killed, and this is his head.” Ibn ʿAbbās said, “There remains for you a rugged pass. If you ascend it, then you are you; otherwise, no.” He meant ʿAbd al-Malik b. Marwān. Al-Mukhtār’s gifts used to come to Ibn ʿUmar and Ibn al-Ḥanafiyyah, and they accepted them. It is said: Ibn ʿUmar returned his gift.
Tarikh (al-Tabari) 2277No grade recorded
تَرْجَمَةُ الْمُخْتَارِ بْنِ أَبِي عُبَيْدٍ الْكَذَّابِ هُوَ الْمُخْتَارُ بْنُ أَبِي عُبَيْدِ بْنِ مَسْعُودِ بْنِ عَمْرِو بْنِ عُمَيْرِ بْنِ عَوْفِ بْنِ عُقْدَةَ بْنِ غِيَرَةَ بْنِ عَوْفِ بْنِ ثَقِيفٍ الثَّقَفِيُّ، أَسْلَمَ أَبُوهُ فِي حَيَاةِ النَّبِيِّ ﷺ وَلَكِنْ لَمْ يَرَهُ، فَلِهَذَا لَمْ يَذْكُرْهُ أَكْثَرُ النَّاسِ فِي الصَّحَابَةِ، وَإِنَّمَا ذَكَرَهُ ابْنُ الْأَثِيرِ فِي الْغَابَةِ، وَقَدْ كَانَ عُمَرُ بَعْثَهُ فِي جَيْشٍ كَثِيفٍ فِي قِتَالِ الْفُرْسِ سَنَةَ ثَلَاثَ عَشْرَةَ، فَقُتِلَ يَوْمَئِذٍ شَهِيدًا، وَقُتِلَ مَعَهُ نَحْوٌ مِنْ أَرْبَعَةِ آلَافٍ مِنَ الْمُسْلِمِينَ - كَمَا قَدَّمْنَا - وَعُرِفَ ذَلِكَ الْجِسْرُ بِهِ، وَهُوَ جِسْرٌ عَلَى دِجْلَةَ، فَيُقَالُ لَهُ إِلَى الْيَوْمِ جِسْرُ أَبِي عُبَيْدٍ، وَكَانَ لَهُ مِنَ الْوَلَدِ صَفِيَّةُ بِنْتُ أَبِي عُبَيْدٍ، وَكَانَتْ مِنَ الصَّالِحَاتِ الْعَابِدَاتِ، وَهِيَ زَوْجَةُ عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ الْخَطَّابِ، وَكَانَ عَبْدُ اللَّهِ لَهَا مُكْرِمًا وَمُحِبًّا وَمَاتَتْ فِي حَيَاتِهِ. وَأَمَّا أَخُوهَا الْمُخْتَارُ هَذَا فَإِنَّهُ كَانَ أَوَّلًا نَاصِبِيًّا يُبْغِضُ عَلِيًّا بُغْضًا شَدِيدًا، وَكَانَ عِنْدَ عَمِّهِ بِالْمَدَائِنِ، وَكَانَ عَمُّهُ نَائِبَهَا، فَلَمَّا دَخَلَهَا الْحَسَنُ بْنُ عَلِيٍّ يَوْمَ خَذَلَهُ أَهْلُ الْعِرَاقِ وَهُوَ سَائِرٌ إِلَى الشَّامِ لِقِتَالِ مُعَاوِيَةَ بَعْدَ مَقْتَلِ أَبِيهِ عَلِيٍّ، فَلَمَّا أَحَسَّ الْحَسَنُ مِنْهُمْ بِالْغَدْرِ، فَرَّ مِنْهُمْ إِلَى الْمَدَائِنِ فِي جَيْشٍ قَلِيلٍ، فَقَالَ الْمُخْتَارُ لِعَمِّهِ: لَوْ أَخَذْتَ الْحَسَنَ فَبَعَثْتَهُ إِلَى مُعَاوِيَةَ لَاتَّخَذْتَ عِنْدَهُ بِذَلِكَ الْيَدَ الْبَيْضَاءَ أَبَدًا. فَقَالَ لَهُ عَمُّهُ: بِئْسَ مَا تَأْمُرُنِي بِهِ يَابْنَ أَخِي. فَمَا زَالَتِ الشِّيعَةُ تُبْغِضُهُ حَتَّى كَانَ مِنْ أَمْرِ مُسْلِمِ بْنِ عَقِيلٍ بِالْكُوفَةِ مَا كَانَ، وَكَانَ الْمُخْتَارُ مِنَ الْأُمَرَاءِ بِالْكُوفَةِ، فَجَعَلَ يَقُولُ: أَمَا لَأَنْصُرَنَّهُ، فَبَلَغَ ابْنَ زِيَادٍ ذَلِكَ فَحَبْسَهُ بَعْدَمَا ضَرَبَهُ مِائَةَ جَلْدَةٍ، فَأَرْسَلَ ابْنُ عُمَرَ إِلَى يَزِيدَ بْنِ مُعَاوِيَةَ يَشْفَعُ فِيهِ، فَأَرْسَلَ يَزِيدُ إِلَى ابْنِ زِيَادٍ فَأَطْلَقَهُ وَسَيَّرَهُ إِلَى الْحِجَازِ فِي عَبَاءَةٍ، فَضَوَى إِلَى ابْنِ الزُّبَيْرِ بِمَكَّةَ، فَقَاتَلَ مَعَهُ حِينَ حَصَرَهُ أَهْلُ الشَّامِ قِتَالًا شَدِيدًا، ثُمَّ بَلَغَ الْمُخْتَارُ مَا أَهْلُ الْعِرَاقِ فِيهِ مِنَ التَّخْبِيطِ، فَسَارَ إِلَيْهِمْ وَتَرَكَ ابْنَ الزُّبَيْرِ، وَيُقَالُ: إِنَّهُ سَأَلَ ابْنَ الزُّبَيْرِ أَنْ يَكْتُبَ لَهُ كِتَابًا إِلَى ابْنِ مُطِيعٍ نَائِبِ الْكُوفَةِ فَفَعَلَ، فَسَارَ إِلَيْهَا. وَكَانَ يُظْهِرُ مَدْحَ ابْنِ الزُّبَيْرِ فِي الْعَلَانِيَةِ وَيَسُبُّهُ فِي السِّرِّ، وَيَمْدَحُ مُحَمَّدَ ابْنَ الْحَنَفِيَّةِ وَيَدْعُو إِلَيْهِ، وَمَا زَالَ حَتَّى اسْتَحْوَذَ عَلَى الْكُوفَةِ بِطَرِيقِ التَّشَيُّعِ وَإِظْهَارِ الْأَخْذِ بِثَأْرِ الْحُسَيْنِ. اجتماع الشيعة بالكوفة على المختار بن أبي عبيد وَبِسَبَبِ ذَلِكَ الْتَفَّتْ عَلَيْهِ جَمَاعَاتٌ كَثِيرَةٌ مِنَ الشِّيعَةِ حَتَّى قَاوَمَ نُوَّابَ ابْنِ الزُّبَيْرِ عَلَى الْكُوفَةِ، وَأَخْرَجَ عَامِلَ ابْنِ الزُّبَيْرِ مِنْهَا، وَاسْتَقَرَّ مُلْكُ الْمُخْتَارِ بِهَا، ثُمَّ كَتَبَ إِلَى ابْنِ الزُّبَيْرِ يَعْتَذِرُ إِلَيْهِ وَيُخْبِرُهُ أَنَّ ابْنَ مُطِيعٍ كَانَ مُدَاهِنًا لِبَنِي أُمَيَّةَ، وَقَدْ خَرَجَ مَنَ الْكُوفَةِ، وَأَنَا وَمَنْ بِهَا فِي طَاعَتِكَ، فَصَدَّقَهُ ابْنُ الزُّبَيْرِ ; لِأَنَّهُ كَانَ يَدْعُو لَهُ عَلَى الْمِنْبَرِ يَوْمَ الْجُمْعَةِ عَلَى رُءُوسِ النَّاسِ، وَيُظْهِرُ طَاعَتَهُ. ثُمَّ شَرَعَ فِي تَتَبُّعِ قَتَلَةِ الْحُسَيْنِ وَمَنْ شَهِدَ الْوَقْعَةَ بِكَرْبَلَاءَ مِنْ نَاحِيَةِ ابْنِ زِيَادٍ، فَقَتَلَ مِنْهُمْ خَلْقًا كَثِيرًا، وَظَفِرَ بِرُءُوسِ كِبَارٍ مِنْهُمْ، ثُمَّ إِنَّ الْمُخْتَارَ بَعْثَ بِرَأْسِ عُبَيْدِ اللَّهِ بْنِ زِيَادٍ وَرَأْسِ حُصَيْنِ بْنِ نُمَيْرٍ وَمَنْ مَعَهُمَا إِلَى عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ بِمَكَّةَ فَأَمَرَ ابْنُ الزُّبَيْرِ بِهَا فَنُصِبَتْ عَلَى عَقَبَةِ الْحَجُونَ، وَقَدْ كَانُوا نَصَبُوهَا بِالْمَدِينَةِ. وَطَابَتْ نَفْسُ الْمُخْتَارِ بِالْمُلْكِ وَظَنَّ أَنَّهُ لَمْ يَبْقَ لَهُ عَدُوٌّ وَلَا مُنَازِعٌ، ثُمَّ إِنَّ ابْنَ الزُّبَيْرِ تَبَيَّنَ خِدَاعَهُ وَمَكْرَهُ وَسُوءَ مَذْهَبِهِ، فَبَعَثَ أَخَاهُ مُصْعَبًا أَمِيرًا عَلَى الْعِرَاقِ، فَسَارَ إِلَى الْبَصْرَةِ فَاجْتَمَعَ إِلَيْهِ أَهْلُهَا، وَوَفَدَ إِلَيْهِ جَمَاعَاتٌ مِنَ الْكُوفَةِ فَلَمْ يَتِمَّ سُرُورُ الْمُخْتَارِ حَتَّى سَارَ إِلَيْهِ مُصْعَبُ بْنُ الزُّبَيْرِ مِنَ الْبَصْرَةِ فِي جَيْشٍ هَائِلٍ فَحَاصَرَهُ بِالْكُوفَةِ، وَضَيَّقَ عَلَيْهِ، وَمَا زَالَ حَتَّى أَمْكَنَ اللَّهُ مِنْهُ، فَقَتَلَهُ وَاحْتَزَّ رَأْسَهُ، وَأَمَرَ بِصَلْبِ كَفِّهُ عَلَى بَابِ الْمَسْجِدِ، وَبَعَثَ مُصْعَبٌ بِرَأْسِ الْمُخْتَارِ مَعَ رَجُلٍ مِنَ الشُّرَطِ عَلَى الْبَرِيدِ إِلَى أَخِيهِ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ، فَوَصَلَ مَكَّةَ بَعْدَ الْعِشَاءِ فَوَجَدَ عَبْدَ اللَّهِ يَتَنَفَّلُ، فَمَا زَالَ يُصَلِّي حَتَّى أَسْحَرَ، وَلَمْ يَلْتَفِتْ إِلَى الْبَرِيدِ الَّذِي جَاءَ بِالرَّأْسِ، فَلَمَّا كَانَ قَرِيبَ الْفَجْرِ قَالَ: مَا جَاءَ بِكَ ؟ فَأَلْقَى إِلَيْهِ الْكِتَابَ فَقَرَأَهُ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، مَعِي الرَّأْسُ. فَقَالَ: أَلْقِهِ عَلَى بَابِ الْمَسْجِدِ. فَأَلْقَاهُ ثُمَّ جَاءَ فَقَالَ: جَائِزَتِي يَا أَمِيرَ الْمُؤْمِنِينَ. فَقَالَ: جَائِزَتُكَ الرَّأْسُ الَّذِي جِئْتَ بِهِ تَأْخُذُهُ مَعَكَ إِلَى الْعِرَاقِ. زوال دولة المختار ثُمَّ زَالَتْ دَوْلَةُ الْمُخْتَارِ كَأَنْ لَمْ تَكُنْ، وَكَذَلِكَ سَائِرُ الدُّوَلِ، وَفَرِحَ الْمُسْلِمُونَ بِزَوَالِهَا، وَذَلِكَ لِأَنَّ الرَّجُلَ لَمْ يَكُنْ فِي نَفْسِهِ صَادِقًا، بَلْ كَانَ كَاذِبًا وَكَاهِنًا، وَكَانَ يَزْعُمُ أَنَّ الْوَحْيَ يَنْزِلُ عَلَيْهِ عَلَى يَدِ جِبْرِيلَ يَأْتِي إِلَيْهِ. قَالَ الْإِمَامُ أَحْمَدُ بسنده عَنْ رِفَاعَةَ الْقِتْبَانِيِّ قَالَ: دَخَلْتُ عَلَى الْمُخْتَارِ فَأَلْقَى لِي وِسَادَةً وَقَالَ: لَوْلَا أَنَّ أَخِي جِبْرِيلَ قَامَ عَنْ هَذِهِ لَأَلْقَيْتُهَا لَكَ. قَالَ: فَأَرَدْتُ أَنْ أَضْرِبَ عُنُقَهُ. قَالَ: فَذَكَرْتُ حَدِيثًا حَدَّثَنِيهِ أَخِي عَمْرُو بْنُ الْحَمِقِ، قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ أَيُّمَا مُؤْمِنٍ أَمَّنَ مُؤْمِنًا عَلَى دَمِهِ فَقَتَلَهُ، فَأَنَا مِنَ الْقَاتِلِ بَرِيءٌ وَقَدْ قِيلَ لِابْنِ عُمَرَ: إِنَّ الْمُخْتَارَ يَزْعُمُ أَنَّ الْوَحْيَ يَأْتِيهِ. فَقَالَ: صَدَقَ، قَالَ اللَّهُ تَعَالَى: وَإِنَّ الشَّيَاطِينَ لَيُوحُونَ إِلَى أَوْلِيَائِهِمْ وَرَوَى ابْنُ أَبِي حَاتِمٍ، عَنْ عِكْرِمَةَ قَالَ: قَدِمْتُ عَلَى الْمُخْتَارِ فَأَكْرَمَنِي وَأَنْزَلَنِي حَتَّى كَانَ يَتَعَاهَدُ مَبِيتِي بِاللَّيْلِ، قَالَ: فَقَالَ لِي: اخْرُجْ فَحَدِّثَ النَّاسَ. قَالَ: فَخَرَجْتُ فَجَاءَ رَجُلٌ فَقَالَ: مَا تَقَوُلُ فِي الْوَحْيِ ؟ فَقُلْتُ: الْوَحْيُ وَحْيَانِ، قَالَ اللَّهُ تَعَالَى: بِمَا أَوْحَيْنَا إِلَيْكَ هَذَا الْقُرْآنَ. وَقَالَ تَعَالَى: وَكَذَلِكَ جَعَلْنَا لِكُلِّ نَبِيٍّ عَدُوًّا شَيَاطِينَ الْإِنْسِ وَالْجِنِّ يُوحِي بَعْضُهُمْ إِلَى بَعْضٍ زُخْرُفَ الْقَوْلِ غُرُورًا قَالَ: فَهَمُّوا بِي أَنْ يَأْخُذُونِي، فَقُلْتُ: مَا لَكُمْ وَذَاكَ، إِنِّي مُفْتِيكُمْ وَضَيْفُكُمْ، فَتَرَكُونِي. وَإِنَّمَا أَرَادَ عِكْرِمَةُ أَنْ يُعَرِّضَ بِالْمُخْتَارِ وَكَذِبِهِ فِي ادِّعَائِهِ أَنَّ الْوَحْيَ يَنْزِلُ عَلَيْهِ. وَرَوَى الطَّبَرَانِيُّ، مِنْ طَرِيقِ أُنَيْسَةَ بِنْتِ زَيْدِ بْنِ أَرْقَمَ، أَنَّ أَبَاهَا دَخَلَ عَلَى الْمُخْتَارِ بْنِ أَبِي عُبَيْدٍ فَقَالَ لَهُ: يَا أَبَا عَامِرٍ لَوْ سَبَقْتَ رَأَيْتَ جِبْرِيلَ وَمِيكَائِيلَ. فَقَالَ لَهُ زَيْدٌ: حُقِرْتَ وَتَعِسْتَ، أَنْتَ أَهْوَنُ عَلَى اللَّهِ مِنْ ذَلِكَ، كَذَّابٌ مُفْتَرٍ عَلَى اللَّهِ وَرَسُولِهِ. وَقَالَ الْإِمَامُ أَحْمَدُ بسنده عَنْ أَبِي الصِّدِّيقِ النَّاجِيِّ، أَنَّ الْحَجَّاجَ بْنَ يُوسُفَ دَخْلَ عَلَى أَسْمَاءَ بِنْتِ أَبِي بَكْرٍ الصِّدِّيقِ، بَعْدَمَا قَتَلَ ابْنَهَا عَبْدَ اللَّهِ بْنَ الزُّبَيْرِ، فَقَالَ: إِنَّ ابْنَكِ أَلْحَدَ فِي هَذَا الْبَيْتِ، وَإِنَّ اللَّهَ أَذَاقَهُ مِنْ عَذَابٍ أَلِيمٍ، وَفَعَلَ بِهِ وَفَعَلَ، فَقَالَتْ: كَذَبْتَ، كَانَ بَرًّا بِالْوَالِدَيْنِ، صَوَّامًا قَوَّامًا، وَاللَّهِ لَقَدْ أَخْبَرَنَا رَسُولُ اللَّهِ ﷺ أَنَّهُ سَيَخْرُجُ مِنْ ثَقِيفٍ كَذَّابَانِ الْآخِرُ مِنْهُمَا شَرٌّ مِنَ الْأَوَّلِ وَهُوَ مُبِيرٌ. هَكَذَا رَوَاهُ أَحْمَدُ بِهَذَا السَّنَدِ وَاللَّفْظِ. وَقَدْ ذَكَرَ الْبَيْهَقِيُّ هَذَا الْحَدِيثَ فِي دَلَائِلِ النُّبُوَّةِ. وَذَكَرَ الْعُلَمَاءُ أَنَّ الْكَذَّابَ هُوَ الْمُخْتَارُ بْنُ أَبِي عُبَيْدٍ، وَكَانَ يُظْهِرُ التَّشَيُّعَ وَيُبْطِنُ الْكَهَانَةَ، وَيُسِرُّ إِلَى أَخِصَّائِهِ أَنَّهُ يُوحَى إِلَيْهِ، وَلَكِنْ مَا أَدْرِي هَلْ كَانَ يَدَّعِي النُّبُوَّةَ أَمْ لَا ؟ وَكَانَ قَدْ وُضِعَ لَهُ كُرْسِيٌّ يُعَظَّمُ، وَيُحَفُّ بِالرِّجَالِ وَيُسْتَرُ بِالْحَرِيرِ، وَيُحْمَلُ عَلَى الْبِغَالِ، وَكَانَ يُضَاهِي بِهِ تَابُوتَ بَنِي إِسْرَائِيلَ الْمَذْكُورُ فِي الْقُرْآنِ، وَلَا شَكَّ أَنَّهُ كَانَ ضَالًّا مُضِلًّا، أَرَاحَ اللَّهُ الْمُسْلِمِينَ مِنْهُ بَعْدَمَا انْتَقَمَ بِهِ مِنْ قَوْمٍ آخَرِينَ مِنَ الظَّالِمِينَ، كَمَا قَالَ تَعَالَى وَكَذَلِكَ نُوَلِّي بَعْضَ الظَّالِمِينَ بَعْضًا بِمَا كَانُوا يَكْسِبُونَ. وَأَمَّا الْمُبِيرُ فَهُوَ الْقَتَّالُ وَهُوَ الْحَجَّاجُ بْنُ يُوسُفَ الثَّقَفِيُّ، نَائِبُ الْعِرَاقِ لِعَبْدِ الْمَلِكِ بْنِ مَرْوَانَ، الَّذِي انْتَزَعَ الْعِرَاقَ مِنْ يَدِ مُصْعَبِ بْنِ الزُّبَيْرِ. وَذَكَرَ الْوَاقِدِيُّ أَنَّ الْمُخْتَارَ لَمْ يَزَلْ مُظْهِرًا مُوَافَقَةَ ابْنِ الزُّبَيْرِ حَتَّى قَدِمَ مُصْعَبٌ إِلَى الْبَصْرَةِ فِي أَوَّلِ سَنَةِ سَبْعٍ وَسِتِّينَ، وَأَظْهَرَ مُخَالَفَتَهُ، فَسَارَ إِلَيْهِ مُصْعَبٌ فَقَاتَلَهُ، وَكَانَ الْمُخْتَارُ فِي نَحْوٍ مَنْ عِشْرِينَ أَلْفًا، وَقَدْ حَمَلَ عَلَيْهِ الْمُخْتَارُ مَرَّةً فَهَزَمَهُ، وَلَكِنْ لَمْ يَثْبُتْ جَيْشُ الْمُخْتَارِ حَتَّى جَعَلُوا يَنْصَرِفُونَ إِلَى مُصْعَبٍ وَيَدْعُونَ الْمُخْتَارَ، وَيَنْقِمُونَ عَلَيْهِ مَا هُوَ فِيهِ مِنَ الْكَهَانَةِ وَالْكَذِبِ. فَلَمَّا رَأَى الْمُخْتَارُ ذَلِكَ انْصَرَفَ إِلَى قَصْرِ الْإِمَارَةِ، فَحَاصَرَهُ مُصْعَبٌ فِيهِ أَرْبَعَةَ أَشْهُرٍ، ثُمَّ قَتَلَهُ فِي رَابِعَ عَشَرَ رَمَضَانَ سَنَةَ سَبْعٍ وَسِتِّينَ، وَلَهُ مِنَ الْعُمُرِ سَبْعٌ وَسِتُّونَ سَنَةً فِيمَا قِيلَ.
✧ Biography of al-Mukhtār b. Abī ʿUbayd the Liar He is al-Mukhtār b. Abī ʿUbayd b. Masʿūd b. ʿAmr b. ʿUmayr b. ʿAwf b. ʿUqdah b. Ghiyarah b. ʿAwf b. Thaqīf, of the Thaqafī tribe. His father embraced Islam during the lifetime of the Prophet ﷺ but did not see him, so most people do not mention him among the Companions. Only Ibn al-Athīr mentions him in al-Ghābah. ʿUmar sent him in a large army to fight the Persians in the year 13 AH, and he was martyred on that day along with about four thousand Muslims, as we have mentioned. That bridge became known by his name, a bridge over the Tigris, and to this day it is called the Bridge of Abū ʿUbayd. He had a daughter, Ṣafiyyah bt. Abī ʿUbayd, who was among the righteous, devout women. She was the wife of ʿAbd Allāh b. ʿUmar b. al-Khaṭṭāb, who honored and loved her, and she died during his lifetime. As for her brother, this al-Mukhtār, he was at first a Nāṣibī who hated ʿAlī intensely. He was staying with his paternal uncle at al-Madāʾin, where his uncle was governor. When al-Ḥasan b. ʿAlī entered it on the day the people of Iraq abandoned him while he was marching to Syria to fight Muʿāwiyah after the killing of his father ʿAlī, and when al-Ḥasan sensed their treachery, he fled from them to al-Madāʾin with a small force. Al-Mukhtār said to his uncle, "If you seized al-Ḥasan and sent him to Muʿāwiyah, you would gain lasting favor with him." His uncle replied, "What an evil thing you advise me, son of my brother." The Shīʿah continued to hate him until the affair of Muslim b. ʿAqīl occurred in Kufa. Al-Mukhtār was one of the commanders in Kufa and began saying, "I will certainly support him." This reached Ibn Ziyād, who imprisoned him after flogging him one hundred lashes. Ibn ʿUmar sent to Yazīd b. Muʿāwiyah interceding for him, so Yazīd wrote to Ibn Ziyād, who released him and sent him to the Hijaz in a cloak. He joined Ibn al-Zubayr in Makkah and fought fiercely with him when the Syrians besieged him. Then news reached al-Mukhtār of the turmoil among the people of Iraq, so he set out to them, leaving Ibn al-Zubayr. It is said that he asked Ibn al-Zubayr to write him a letter to Ibn Muṭīʿ, governor of Kufa, which he did, and he journeyed there. He would publicly praise Ibn al-Zubayr but revile him in secret. He would praise Muḥammad b. al-Ḥanafiyyah and call people to him. He continued until he took control of Kufa through Shīʿism and his avowed pursuit of vengeance for al-Ḥusayn. The Shīʿah gathering in Kufa around al-Mukhtār b. Abī ʿUbayd. Because of that, large groups of Shīʿah gathered around him until he opposed Ibn al-Zubayr's governors in Kufa, expelled Ibn al-Zubayr's agent from it, and al-Mukhtār's rule became established there. Then he wrote to Ibn al-Zubayr apologizing and informing him that Ibn Muṭīʿ had been lenient toward the Umayyads and had left Kufa, and that he and those in it were under his obedience. Ibn al-Zubayr believed him because he invoked blessings on him from the pulpit on Fridays before the people and displayed obedience to him. Then he began tracking down the killers of al-Ḥusayn and those who had witnessed the battle of Karbalāʾ on the side of Ibn Ziyād. He killed many of them and captured the heads of their leaders. Then al-Mukhtār sent the head of ʿUbayd Allāh Ibn Ziyād, the head of Ḥuṣayn b. Numayr, and those with them to ʿAbd Allāh b. al-Zubayr in Makkah. Ibn al-Zubayr ordered them to be set up on the hill of al-Ḥajūn, and they had previously been set up in Madinah. Al-Mukhtār rejoiced in sovereignty and thought that no enemy or rival remained. Then Ibn al-Zubayr discerned his deception, cunning, and evil ways, so he sent his brother Muṣʿab as emir over Iraq. Muṣʿab marched to Basra, whose people gathered to him, and delegations from Kufa came to him. Al-Mukhtār's joy was not complete before Muṣʿab b. al-Zubayr marched against him from Basra with a formidable army, besieged him in Kufa, and pressed him hard until God gave him victory over him. He killed him, severed his head, and ordered his hand to be crucified on the gate of the mosque. Muṣʿab sent al-Mukhtār's head with a man from the police on the postal road to his brother ʿAbd Allāh b. al-Zubayr. He reached Makkah after the evening prayer, found ʿAbd Allāh engaged in supererogatory prayer, and he continued praying until the last part of the night, paying no attention to the courier who had brought the head. Near dawn, he said, "What has brought you?" The courier handed him the letter. He read it and said, "O Commander of the Faithful, I have the head with me." He said, "Throw it at the gate of the mosque." He threw it, then came back and said, "My reward, O Commander of the Faithful." He said, "Your reward is the head you brought; take it with you to Iraq." The fall of al-Mukhtār's state. Then al-Mukhtār's state vanished as if it had never been, as is the case with all states, and the Muslims rejoiced at its fall. That is because the man was not sincere in himself; rather, he was a liar and a soothsayer, and he claimed that revelation descended upon him at the hand of Gabriel, who came to him. Imam Aḥmad said, with his chain of transmission, on the authority of Rifāʿah al-Qitbānī: "I entered upon al-Mukhtār, and he tossed me a cushion and said, 'Were it not that my brother Gabriel had risen from this, I would have thrown it for you.' He said: I wanted to strike his neck. He said: Then I remembered a ḥadīth my brother ʿAmr b. al-Ḥamiq narrated to me: The Messenger of God ﷺ said: 'Any believer who gives safety to a believer regarding his blood and then kills him, I am innocent of the killer.'" It was said to Ibn ʿUmar that al-Mukhtār claimed revelation came to him. He said, "He is right. God Almighty said: 'And indeed the devils inspire their allies' (6:121)." Ibn Abī Ḥātim narrated, on the authority of ʿIkrimah: "I came to al-Mukhtār, and he honored me and lodged me, even checking on my lodging at night. He said to me, 'Go out and narrate to the people.' So I went out, and a man came and said, 'What do you say about revelation?' I said, 'Revelation is of two kinds. God Almighty said: "By what We have revealed to you, this Qurʾān" (12:3). And He said: "And thus We have made for every prophet an enemy—devils from mankind and jinn—inspiring one another with adorned speech as delusion" (6:112).' He said: They were about to seize me, but I said, 'What is the matter with you? I am your mufti and your guest.' So they left me." ʿIkrimah intended to allude to al-Mukhtār and his lie in claiming that revelation descended upon him. Al-Ṭabarānī narrated, on the authority of Unaysah bt. Zayd b. Arqam, that her father entered upon al-Mukhtār b. Abī ʿUbayd, who said to him, "O Abū ʿĀmir, if you had come earlier you would have seen Gabriel and Michael." Zayd said to him, "May you be despised and perish! You are too insignificant before God for that, a liar, fabricating against God and His Messenger." Imam Aḥmad said, with his chain of transmission, on the authority of Abū al-Ṣiddīq al-Nājī, that al-Ḥajjāj b. Yūsuf entered upon Asmāʾ bt. Abī Bakr al-Ṣiddīq after he had killed her son ʿAbd Allāh b. al-Zubayr and said, "Your son committed heresy in this House, and God made him taste a painful punishment, and He did to him such and such." She said, "You lie. He was dutiful to his parents, fasting and praying. By God, the Messenger of God ﷺ informed us that from Thaqīf two liars would emerge, the last of them worse than the first, and he is a slayer." This is how Aḥmad narrated it with this chain and wording. Al-Bayhaqī mentioned this ḥadīth in Dalāʾil al-Nubuwwah. The scholars mentioned that the liar is al-Mukhtār b. Abī ʿUbayd, who displayed Shīʿism while concealing soothsaying, and secretly told his intimates that revelation came to him. But I do not know whether he claimed prophethood or not. A pulpit was set up for him that was venerated, surrounded by men, draped with silk, and carried on mules. With it he imitated the Ark of the Israelites mentioned in the Qurʾān. There is no doubt that he was astray and led others astray. God gave the Muslims relief from him after having used him to take vengeance on other wrongdoers, as He said: "And thus We make some wrongdoers allies of others for what they used to earn" (6:129). As for "the slayer," he is the fighter, al-Ḥajjāj b. Yūsuf al-Thaqafī, governor of Iraq for ʿAbd al-Malik b. Marwān, who wrested Iraq from the hand of Muṣʿab b. al-Zubayr. Al-Wāqidī mentioned that al-Mukhtār kept displaying agreement with Ibn al-Zubayr until Muṣʿab arrived in Basra at the beginning of the year 67 AH, and he declared his opposition. Muṣʿab marched against him and fought him. Al-Mukhtār had about twenty thousand men. Al-Mukhtār attacked him once and routed him, but al-Mukhtār's army did not hold, and they began defecting to Muṣʿab, cursing al-Mukhtār, and denouncing him for his soothsaying and lying. When al-Mukhtār saw that, he withdrew to the governor's palace, where Muṣʿab besieged him for four months, then killed him on the fourteenth of Ramaḍān in the year 67 AH, at the age of sixty-seven, as it is said.
Tarikh (al-Tabari) 2278No grade recorded
( اسْتِقْرَارُ الْأَمْرِ لِمُصْعَبِ بْنِ الزُّبَيْرِ بِالْكُوفَةِ ) وَلَمَّا اسْتَقَرَّ مُصْعَبُ بْنُ الزُّبَيْرِ بِالْكُوفَةِ بَعْثَ إِلَى إِبْرَاهِيمَ بْنِ الْأَشْتَرِ لِيَقْدَمَ عَلَيْهِ، وَبَعَثَ عَبْدَ الْمَلِكِ بْنَ مَرْوَانَ لِيَقْدَمَ عَلَيْهِ، فَحَارَ ابْنُ الْأَشْتَرِ فِي أَمْرِهِ، وَشَاوَرَ أَصْحَابَهُ إِلَى أَيِّهِمَا يَذْهَبُ، ثُمَّ اتَّفَقَ رَأْيُهُمْ عَلَى الذَّهَابِ إِلَى بَلَدِهِمُ الْكُوفَةِ، فَقَدِمَ ابْنُ الْأَشْتَرَ عَلَى مُصْعَبِ بْنِ الزُّبَيْرِ فَأَكْرَمَهُ وَعَظَّمَهُ وَاحْتَرَمَهُ كَثِيرًا، وَبَعَثَ مُصْعَبٌ الْمُهَلَّبَ بْنَ أَبِي صُفْرَةَ عَلَى الْمَوْصِلِ وَالْجَزِيرَةِ وَأَذْرَبِيجَانَ وَأَرْمِينِيَّةَ - وَكَانَ قَدِ اسْتَخْلَفَ عَلَى الْبَصْرَةِ حِينَ خَرَجَ مِنْهَا عُبَيْدُ اللَّهِ بْنُ عَبْدِ اللَّهِ بْنِ مَعْمَرٍ - وَأَقَامَ هُوَ بِالْكُوفَةِ. ذِكْرُ عَزْلِ مُصْعَبِ بْنِ الزُّبَيْرِ، وَوِلَايَةِ حَمْزَةَ بْنِ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ ثُمَّ لَمْ تَنْسَلِخُ هَذِهِ السَّنَةُ حَتَّى عَزَلَهُ أَخُوهُ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ عَنِ الْبَصْرَةِ وَوَلَّى عَلَيْهَا ابْنَهُ حَمْزَةَ بْنَ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ، وَكَانَ شُجَاعًا جَوَادًا مُخَلِّطًا، يُعْطِي أَحْيَانًا حَتَّى لَا يَدَعَ شَيْئًا، وَيَمْنَعُ أَحْيَانًا مَا لَا يُمْنَعُ مِثْلُهُ، وَظَهَرَتْ خِفَّتُهُ وَطَيْشٌ فِي عَقْلِهِ وَسُرْعَةٌ فِي أَمْرِهِ، فَيُقَالُ إِنَّهُ رَكِبَ يَوْمًا فَرَأَى فَيْضَ الْبَصْرَةِ فَقَالَ: إِنَّ هَذَا الْغَدِيرَ إِنْ رَفَقُوا بِهِ لَيَكْفِيَنَّهُمْ صَيَفَهُمْ. فَلَمَّا كَانَ بَعْدَ ذَلِكَ رَآهُ جَازِرًا فَقَالَ: قَدْ قُلْتُ لَوْ رَفَقُوا بِهِ لَكَفَاهُمْ. وَظَهَرَ مِنْهُ غَيْرُ ذَلِكَ، فَكَتَبَ الْأَحْنَفُ إِلَى أَبِيهِ وَسَأَلَهُ أَنْ يَعْزِلَهُ عَنْهُمْ وَيُعِيدَ مُصْعَبًا، فَعَزَلَهُ، فَاحْتَمَلَ مَالًا كَثِيرًا مِنْ مَالِ الْبَصْرَةِ، فَعَرَضَ لَهُ مَالِكُ بْنُ مَسْمَعٍ فَقَالَ لَهُ: لَا نَدَعُكَ تَخْرُجُ بِعَطَايَانَا. فَضَمِنَ لَهُ عُبَيْدُ اللَّهِ بْنُ عَبْدِ اللَّهِ الْعَطَاءَ، فَكَفَّ عَنْهُ، وَشَخَصَ حَمْزَةُ بِالْمَالِ، وَأَتَى الْمَدِينَةَ فَأَوْدَعَهُ رِجَالًا، فَجَحَدُوهُ إِلَّا رَجُلًا وَاحَدًا فَوَفَى لَهُ، وَبَلَغَ ذَلِكَ أَبَاهُ فَقَالَ: أَبْعَدَهُ اللَّهُ ! أَرَدْتُ أَنْ أُبَاهِيَ بِهِ بَنِي مَرْوَانَ فَنَكَصَ. وَقِيلَ: إِنَّ مُصْعَبًا أَقَامَ بِالْكُوفَةِ سَنَةً بَعْدَ قَتْلِ الْمُخْتَارِ مَعْزُولًا عَنِ الْبَصْرَةِ، عَزَلَهُ أَخُوهُ عَبْدُ اللَّهِ، وَاسْتَعْمَلَ عَلَيْهَا ابْنَهُ حَمْزَةَ، ثُمَّ إِنَّ مُصْعَبًا وَفَدَ عَلَى أَخِيهِ عَبْدِ اللَّهِ، فَرَدَّهُ عَلَى الْبَصْرَةِ، وَقِيلَ: بَلِ انْصَرَفَ مُصْعَبٌ إِلَى الْبَصْرَةِ بَعْدَ قَتْلِ الْمُخْتَارِ، وَاسْتَعْمَلَ عَلَى الْكُوفَةِ الْحَارِثَ بْنَ أَبِي رَبِيعَةَ، فَكَانَتَا فِي عَمَلِهِ، فَعَزَلَهُ أَخُوهُ عَنِ الْبَصْرَةِ وَاسْتَعْمَلَ ابْنَهُ حَمْزَةَ، ثُمَّ عَزَلَ حَمْزَةَ بِكِتَابِ الْأَحْنَفِ وَأَهْلِ الْبَصْرَةِ، وَرَدَّ مُصْعَبًا.
✧ (The consolidation of authority for Muṣʿab b. al-Zubayr in al-Kūfah) When Muṣʿab b. al-Zubayr became established in al-Kūfah, he sent to Ibrāhīm b. al-Ashtar to come to him, and ʿAbd al-Malik b. Marwān also sent to him to come to him. Ibn al-Ashtar was perplexed about his affair and consulted his companions as to which of the two he should go to. Then their opinion agreed upon going to their own city, al-Kūfah. So Ibn al-Ashtar came to Muṣʿab b. al-Zubayr, and he honored him, magnified him, and respected him greatly. Muṣʿab sent al-Muhallab b. Abī Ṣufrah over al-Mawṣil, al-Jazīrah, Adharbayjān, and Armīniyyah—and he had left as his deputy over al-Baṣrah when he departed from it ʿUbayd Allāh b. ʿAbd Allāh b. Maʿmar—and he himself remained in al-Kūfah. Mention of the dismissal of Muṣʿab b. al-Zubayr and the appointment of Ḥamzah b. ʿAbd Allāh b. al-Zubayr Then the year had not yet ended before his brother ʿAbd Allāh b. al-Zubayr dismissed him from al-Baṣrah and appointed over it his son Ḥamzah b. ʿAbd Allāh b. al-Zubayr. He was brave, generous, but erratic, sometimes giving until he left nothing, and sometimes withholding what the like of it would not be withheld. His levity, recklessness in his intellect, and hastiness in his affair became apparent. It is said that one day he rode and saw the floodwaters of al-Baṣrah and said: "If they treat this pool gently, it will surely suffice them for their summer." Then later he saw it dried up and said: "I had said if they treated it gently it would suffice them." Other things of that sort appeared from him. Al-Aḥnaf wrote to his father asking him to dismiss him from them and restore Muṣʿab. So he dismissed him. He loaded up a great amount of wealth from the wealth of al-Baṣrah, and Mālik b. Mismaʿ confronted him and said: "We will not let you leave with our stipends." So ʿUbayd Allāh b. ʿAbd Allāh guaranteed the stipend to him, and he desisted. Ḥamzah departed with the wealth and came to al-Madīnah and deposited it with men, but they denied it, except for one man who fulfilled his trust. That reached his father, and he said: "May God distance him! I wanted to vie with the Banū Marwān through him, but he fell short." It is also said: Muṣʿab remained in al-Kūfah for a year after the killing of al-Mukhtār, having been dismissed from al-Baṣrah by his brother ʿAbd Allāh, who appointed over it his son Ḥamzah. Then Muṣʿab went as a delegate to his brother ʿAbd Allāh, and he returned him to al-Baṣrah. It is also said: Rather, Muṣʿab returned to al-Baṣrah after the killing of al-Mukhtār and appointed over al-Kūfah al-Ḥārith b. Abī Rabīʿah, so both were under his authority. Then his brother dismissed him from al-Baṣrah and appointed his son Ḥamzah. Then he dismissed Ḥamzah because of the letter of al-Aḥnaf and the people of al-Baṣrah, and restored Muṣʿab.
Tarikh (al-Tabari) 2279No grade recorded
8 حَجَّ بِالنَّاسِ فِي سنة سبع وستين عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ قَالَ ابْنُ جَرِيرٍ: وَحَجَّ بِالنَّاسِ فِي سنة سبع وستين عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ وَكَانَ عَامِلُهُ عَلَى الْكُوفَةِ أَخَاهُ مُصْعَبًا، وَعَلَى الْبَصْرَةِ ابْنَهُ حَمْزَةَ، وَقِيلَ: بَلْ كَانَ رَجَعَ إِلَيْهَا أَخُوهُ. وَعَلَى خُرَاسَانَ وَتِلْكَ الْبِلَادِ عَبْدُ اللَّهِ بْنُ خَازِمٍ السُّلَمِيُّ مِنْ جِهَةِ ابْنِ الزُّبَيْرِ وَكَانَ عَلَى قَضَاءِ الْكُوفَةِ عَبْدُ اللَّهِ بْنُ عُتْبَةَ بْنِ مَسْعُودٍ، وَعَلَى قَضَاءِ الْبَصْرَةِ هِشَامُ بْنُ هُبَيْرَةَ، وَبِالشَّامِ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ. وَاللَّهُ سُبْحَانَهُ أَعْلَمُ.
✧ 8 ʿAbd Allāh b. al-Zubayr led the people in the pilgrimage in the year sixty-seven. Ibn Jarīr said: ʿAbd Allāh b. al-Zubayr led the people in the pilgrimage in the year sixty-seven, and his governor over Kufa was his brother Muṣʿab, and over Basra his son Ḥamzah, and it was said: rather, his brother had returned to it. Over Khurasan and those lands was ʿAbd Allāh b. Khāzim al-Sulamī from the side of Ibn al-Zubayr. Over the judiciary of Kufa was ʿAbd Allāh b. ʿUtbah b. Masʿūd, and over the judiciary of Basra was Hishām b. Hubayrah, and in Syria was ʿAbd al-Malik b. Marwān. And God, glorified be He, knows best.
Tarikh (al-Tabari) 2280No grade recorded
وَمِمَّنْ تُوُفِّيَ فِيهَا مِنَ الْأَعْيَانِ: الْوَلِيدُ بْنُ عَقَبَةَ بْنِ أَبِي مُعَيْطٍ، وَ أَبُو الْجَهْمِ، وَهُوَ صَاحِبُ الْأَنْبِجَانِيَّةِ الْمَذْكُورَةِ فِي الْحَدِيثِ الصَّحِيحِ وَفِيهَا قُتِلَ خَلْقٌ كَثِيرٌ يَطُولُ ذِكْرُهُمْ. وَفِي هَذِهِ السَّنَةِ مَاتَ الْأَحْنَفُ بْنُ قَيْسٍ بِالْكُوفَةِ مَعَ مُصْعَبٍ، وَقِيلَ: مَاتَ سَنَةَ إِحْدَى وَسَبْعِينَ بِالْكُوفَةِ لَمَّا سَارَ مُصْعَبٌ إِلَى قِتَالِ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ. وَقُتِلَ هُبَيْرَةُ بْنُ مَرْيَمَ مَوْلَى الْحُسَيْنِ بْنِ عَلِيٍّ بِالْخَازَرِ، وَهُوَ مِنْ أَصْحَابِ الْمُخْتَارِ وَثِقَاتِ الْمُحَدِّثِينَ. وَفِيهَا تُوُفِّيَ جُنَادَةُ بْنُ أَبِي أُمَيَّةَ، وَأَدْرَكَ الْجَاهِلِيَّةَ، وَلَيْسَتْ لَهُ صُحْبَةٌ. وَقَتَلَ مُصْعَبٌ عَبْدَ الرَّحْمَنِ وَعَبْدَ الرَّبِّ ابْنَيْ حُجْرِ بْنِ عَدِيٍّ، وَعِمْرَانَ بْنَ حُذَيْفَةَ بْنِ الْيَمَانِ، قَتَلَهُمْ صَبْرًا بَعْدَ قَتْلِ الْمُخْتَارِ، وَبَعْدَ قَتْلِ أَصْحَابِهِ.
✧ Among the notables who died in it: al-Walīd b. ʿUqbah b. Abī Muʿayṭ, and Abū al-Jahm, who is the owner of the anbijāniyyah (a garment) mentioned in the sound ḥadīth. In it many people were killed whose mention would be lengthy. In this year al-Aḥnaf b. Qays died in al-Kūfah with Muṣʿab. It is said: he died in the year seventy-one in al-Kūfah when Muṣʿab marched to fight ʿAbd al-Malik b. Marwān. Hubayrah b. Maryam, the mawlā of al-Ḥusayn b. ʿAlī, was killed at al-Khāzir, and he was one of the companions of al-Mukhtār and one of the trustworthy transmitters of ḥadīth. In it died Junādah b. Abī Umayyah; he lived during the Jāhiliyyah but was not a Companion. Muṣʿab killed ʿAbd al-Raḥmān and ʿAbd al-Rabb, the two sons of Ḥujr b. ʿAdī, and ʿImrān b. Ḥudhayfah b. al-Yamān, killing them patiently after the killing of al-Mukhtār, and after the killing of his companions.
Tarikh (al-Tabari) 2281No grade recorded
ثُمَّ دَخَلَتْ سَنَةُ ثَمَانٍ وَسِتِّينَ عَزْلِ حَمْزَةَ وَوِلَايَةِ مُصْعَبٍ الْبَصْرَةَ وَفِي سنة ثمان وستين رَدَّ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ أَخَاهُ مُصْعَبًا إِلَى الْعِرَاقِ. وَقِيلَ: كَانَ سَبَبُ عَزْلِهِ حَمْزَةَ أَنَّهُ قَصَّرَ بِالْأَشْرَافِ وَبَسَطَ يَدَهُ، فَفَزِعُوا إِلَى مَالِكِ بْنِ مِسْمَعٍ، فَضَرَبَ خَيْمَتَهُ عَلَى الْجِسْرِ، ثُمَّ أَرْسَلَ إِلَى حَمْزَةَ: الْحَقْ بِأَبِيكَ. وَأَخْرَجَهُ عَنِ الْبَصْرَةِ، فَقَالَ الْعُدَيْلُ الْعِجْلِيُّ: إِذَا مَا خَشِينَا مِنْ أَمِيرٍ ظُلَامَةً دَعَوْنَا أَبَا سُفْيَانَ يَوْمًا فَعَسْكَرَا وَاسْتَعْمَلَ عَلَى الْمَدِينَةِ جَابِرَ بْنَ الْأَسْوَدِ الزُّهْرِيَّ، وَعَزَلَ عَنْهَا عَبْدَ الرَّحْمَنِ بْنَ الْأَشْعَثِ ; لِكَوْنِهِ ضَرَبَ سَعِيدَ بْنَ الْمُسَيَّبِ سِتِّينَ سَوْطًا، فَإِنَّهُ أَرَادَ مِنْهُ أَنْ يُبَايِعَ لِابْنِ الزُّبَيْرِ فَامْتَنَعَ مِنْ ذَلِكَ فَضَرَبَهُ فَعَزَلَهُ ابْنُ الزُّبَيْرِ
✧ Then the year sixty-eight began. The dismissal of Hamzah and the appointment of Mus'ab over al-Basrah In the year sixty-eight, 'Abd Allah b. al-Zubayr sent his brother Mus'ab back to Iraq. It was said that the reason for his dismissal of Hamzah was that he had been remiss towards the nobles and had been too liberal with his hand, so they took refuge with Malik b. Misma', who pitched his tent on the bridge, then sent to Hamzah: 'Join your father,' and expelled him from al-Basrah. Al-'Udayl al-'Ijli said: When we fear injustice from a governor, we call upon Abu Sufyan one day and he encamps. He appointed Jabir b. al-Aswad al-Zuhri over al-Madinah and dismissed 'Abd al-Rahman b. al-Ash'ath from it because he had struck Sa'id b. al-Musayyab sixty lashes, for he had wanted him to pledge allegiance to Ibn al-Zubayr, but he refused, so he struck him, and Ibn al-Zubayr dismissed him.
Tarikh (al-Tabari) 2282No grade recorded
حُرُوبِ الْخَوَارِجِ بِفَارِسَ وَالْعِرَاقِ فِي سنة ثمان وستين اسْتَعْمَلَ مُصْعَبٌ عُمَرَ بْنَ عُبَيْدِ اللَّهِ بْنِ مَعْمَرٍ عَلَى فَارِسَ، وَوَلَّاهُ حَرْبَ الْأَزَارِقَةِ، وَكَانَ الْمُهَلَّبُ عَلَى حَرْبِهِمْ أَيَّامَ مُصْعَبٍ الْأُولَى، وَأَيَّامَ حَمْزَةَ بْنِ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ. فَلَمَّا عَادَ مُصْعَبٌ أَرَادَ أَنْ يُوَلِّيَ الْمُهَلَّبَ بِلَادَ الْمَوْصِلِ وَالْجَزِيرَةِ وَأَرْمِينِيَّةَ ; لِيَكُونَ بَيْنَهُ وَبَيْنَ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ، فَكَتَبَ إِلَيْهِ وَهُوَ بِفَارِسَ فِي الْقُدُومِ عَلَيْهِ، فَقَدِمَ وَاسْتَخْلَفَ عَلَى عَمَلِهِ ابْنَهُ الْمُغِيرَةَ، وَوَصَّاهُ بِالِاحْتِيَاطِ، وَقَدِمَ الْبَصْرَةَ، فَعَزَلَهُ مُصْعَبٌ عَنْ حَرْبِ الْخَوَارِجِ وَبِلَادِ فَارِسَ، وَاسْتَعْمَلَ عَلَيْهِمَا عُمَرَ بْنَ عُبَيْدِ اللَّهِ بْنِ مَعْمَرٍ. فَلَمَّا سَمِعَ الْخَوَارِجُ بِهِ قَالَ قَطَرِيُّ بْنُ الْفُجَاءَةِ: قَدْ جَاءَكُمْ شُجَاعٌ، وَهُوَ شُجَاعٌ وَبَطَلٌ، جَاءَ يُقَاتِلُ لِدِينِهِ وَمُلْكِهِ بِطَبِيعَةٍ لَمْ أَرَ مِثْلَهَا لِأَحَدٍ، مَا حَضَرَ حَرْبًا إِلَّا كَانَ أَوَّلَ فَارِسٍ يَقْتُلُ قِرْنَهُ. وَكَانَ الْخَوَارِجُ قَدِ اسْتَعْمَلُوا عَلَيْهِمْ بَعْدَ قَتْلِ عُبَيْدِ اللَّهِ بْنِ الْمَاحُوزِ الزُّبَيْرَ بْنَ الْمَاحُوزِ، عَلَى مَا ذَكَرْنَاهُ سَنَةَ خَمْسٍ وَسِتِّينَ، فَجَاءَتِ الْخَوَارِجُ إِلَى إِصْطَخْرَ، فَقَدَّمَ إِلَيْهِمْ عُمَرُ ابْنَهُ عُبَيْدَ اللَّهِ فِي خَيْلٍ، فَاقْتَتَلُوا فَقُتِلَ عُبَيْدُ اللَّهِ بْنُ عُمَرَ، وَأَرَادَ الزُّبَيْرُ بْنُ الْمَاحُوزِ قِتَالَ عُمَرَ فَقَالَ لَهُ قَطَرِيٌّ: إِنَّ عُمَرَ مَأْثُورٌ فَلَا نُقَاتِلُهُ. فَأَبَى فَقَاتَلَهُ، فَقُتِلَ مِنْ فُرْسَانِ الْخَوَارِجِ تِسْعُونَ رَجُلًا، وَطَعَنَ عُمَرُ صَالِحَ بْنَ مُخَارِقٍ، فَشَتَرَ عَيْنَهُ، وَضَرَبَ قَطَرِيًّا عَلَى جَبِينِهِ فَفَلَقَهُ، وَانْهَزَمَتِ الْخَوَارِجُ وَسَارُوا إِلَى سَابُورَ، فَعَادَ عُمَرُ وَلَقِيَهُمْ بِهَا وَمَعَهُ مُجَّاعَةُ بْنُ سِعْرٍ، فَقَتَلَ مُجَّاعَةُ بِعَمُودٍ كَانَ مَعَهُ أَرْبَعَةَ عَشَرَ رَجُلًا مِنَ الْخَوَارِجِ، وَكَادَ عُمَرُ يَهْلِكُ فِي هَذِهِ الْوَقْعَةِ، فَدَافَعَ عَنْهُ مُجَّاعَةُ، فَوَهَبَ لَهُ عُمَرُ تِسْعَمِائَةِ أَلْفِ دِرْهَمٍ، فَقِيلَ فِي ذَلِكَ: قَدْ ذُدْتُ عَادِيَةَ الْكَتِيبَةِ عَنْ فَتًى قَدْ كَادَ يُتْرَكُ لَحْمُهُ أَقْطَاعَا وَظَهَرَ عَلَيْهِمْ، فَسَارُوا وَقَطَعُوا قَنْطَرَةً بَيْنَهُمَا لِيَمْتَنِعَ مِنْ طَلَبِهِمْ، وَقَصَدُوا نَحْوَ أَصْبَهَانَ، فَأَقَامُوا عِنْدَهَا حَتَّى قَوَوْا وَاسْتَعَدُّوا، ثُمَّ أَقْبَلُوا حَتَّى مَرُّوا بِفَارِسَ وَبِهَا عُمَرُ، فَقَطَعُوهَا فِي غَيْرِ الْمَوْضِعِ الَّذِي هُمْ بِهِ، أَخَذُوا عَلَى سَابُورَ، ثُمَّ عَلَى أَرَّجَانَ، حَتَّى أَتَوُا الْأَهْوَازَ. فَقَالَ مُصْعَبٌ: الْعَجَبُ لِعُمَرَ ! قَطَعَ الْعَدُوُّ الَّذِي هُوَ بِصَدَدِ مُحَارَبَتِهِ أَرْضَ فَارِسَ فَلَمْ يُقَاتِلْهُمْ، وَلَوْ قَاتَلَهُمْ وَفَرَّ كَانَ أَعْذَرَ لَهُ. وَكَتَبَ إِلَيْهِ: يَا ابْنَ مَعْمَرٍ مَا أَنْصَفْتَنِي، تَجْبِي الْفَيْءَ وَتَحِيدُ عَنِ الْعَدُوِّ، فَاكْفِنِي أَمْرَهُمْ. فَسَارَ عُمَرُ مِنْ فَارِسَ فِي أَثَرِهِمْ مُجِدًّا يَرْجُو أَنْ يَلْحَقَهُمْ قَبْلَ أَنْ يَدْخُلُوا الْعِرَاقَ، وَخَرَجَ مُصْعَبٌ فَعَسْكَرَ عِنْدَ الْجِسْرِ الْأَكْبَرِ، وَعَسْكَرَ النَّاسُ مَعَهُ، وَبَلَغَ الْخَوَارِجَ وَهُمْ بِالْأَهْوَازِ إِقْبَالُ عُمَرَ إِلَيْهِمْ، وَأَنَّ مُصْعَبًا قَدْ خَرَجَ مِنَ الْبَصْرَةِ إِلَيْهِمْ، فَقَالَ لَهُمُ الزُّبَيْرُ بْنُ الْمَاحُوزِ: مِنْ سُوءِ الرَّأْيِ وُقُوعُكُمْ بَيْنَ هَاتَيْنِ الشَّوْكَتَيْنِ، انْهَضُوا بِنَا إِلَى عَدُوِّنَا نَلْقَهُمْ مِنْ وَجْهٍ وَاحِدٍ. فَسَارَ بِهِمْ فَقَطَعَ بِهِمْ أَرْضَ جُوخَى وَالنَّهْرَوَانَاتِ، فَأَتَى الْمَدَائِنَ وَبِهَا كَرْدَمُ بْنُ مَرْثَدٍ الْقُرَادِيُّ، فَشَنُّوا الْغَارَةَ عَلَى أَهْلِ الْمَدَائِنِ يَقْتُلُونَ الرِّجَالَ وَالنِّسَاءَ وَالْوِلْدَانَ، وَيَشُقُّونَ أَجْوَافَ الْحُبَالَى. فَهَرَبَ كَرْدَمُ، وَأَقْبَلُوا إِلَى سَابَاطَ، وَوَضَعُوا السَّيْفَ فِي النَّاسِ يَقْتُلُونَ، وَأَرْسَلُوا جَمَاعَةً إِلَى الْكَرْخِ، فَلَقُوا أَبَا بَكْرِ بْنَ مِخْنَفٍ، فَقَاتَلَهُمْ قِتَالًا شَدِيدًا، فَقُتِلَ أَبُو بَكْرٍ وَانْهَزَمَ أَصْحَابُهُ، وَأَفْسَدَ الْخَوَارِجُ فِي الْأَرْضِ. فَأَتَى أَهْلُ الْكُوفَةِ أَمِيرَهُمْ، وَهُوَ الْحَارِثُ بْنُ أَبِي رَبِيعَةَ، وَلَقَبُهُ الْقُبَاعُ، فَصَاحُوا بِهِ وَقَالُوا: اخْرُجْ فَإِنَّ الْعَدُوَّ قَدْ أَظَلَّ عَلَيْنَا لَيْسَتْ لَهُ بَقِيَّةٌ. فَخَرَجَ حَتَّى نَزَلَ النُّخَيْلَةَ فَأَقَامَ أَيَّامًا، فَوَثَبَ إِلَيْهِ إِبْرَاهِيمُ بْنُ الْأَشْتَرِ، فَحَثَّهُ عَلَى الْمَسِيرِ، فَسَارَ حَتَّى نَزَلَ دَيْرَ عَبْدِ الرَّحْمَنِ، فَأَقَامَ بِهِ حَتَّى دَخَلَ إِلَيْهِ شَبَثُ بْنُ رِبْعِيٍّ، فَأَمَرَهُ بِالْمَسِيرِ، فَلَمَّا رَأَى النَّاسُ بُطْءَ مَسِيرِهِ رَجَزُوا بِهِ فَقَالُوا: سَارَ بِنَا الْقُبَاعُ سَيْرًا نُكْرَا يَسِيرُ يَوْمًا وَيُقِيمُ شَهْرَا فَسَارَ مِنْ ذَلِكَ الْمَكَانِ، فَكَانَ كُلَّمَا نَزَلَ مَنْزِلًا أَقَامَ بِهِ حَتَّى يَصِيحَ بِهِ النَّاسُ، فَبَلَغَ الْفُرَاتَ فِي بِضْعَةِ عَشْرَ يَوْمًا، فَأَتَاهَا وَقَدِ انْتَهَى إِلَيْهَا الْخَوَارِجُ، فَقَطَعُوا الْجِسْرَ بَيْنَهُمْ وَبَيْنَهُ وَأَخَذُوا رَجُلًا اسْمُهُ سِمَاكُ بْنُ يَزِيدَ وَمَعَهُ بِنْتٌ لَهُ، فَأَخَذُوهَا لِيَقْتُلُوهَا، فَقَالَتْ لَهُمْ: يَا أَهْلَ الْإِسْلَامِ ! إِنَّ أَبِي مُصَابٌ فَلَا تَقْتُلُوهُ، وَأَمَّا أَنَا فَجَارِيَةٌ، وَاللَّهِ مَا أَتَيْتُ فَاحِشَةً قَطُّ، وَلَا آذَيْتُ جَارَةً لِي، وَلَا تَطَلَّعْتُ وَلَا تَشَرَّفْتُ قَطُّ. فَلَمَّا أَرَادُوا قَتْلَهَا سَقَطَتْ مَيِّتَةً، فَقَطَّعُوهَا بِأَسْيَافِهِمْ، وَبَقِيَ سِمَاكٌ مَعَهُمْ حَتَّى أَشْرَفُوا عَلَى الصَّرَاةِ، فَاسْتَقْبَلَ أَهْلَ الْكُوفَةِ فَنَادَاهُمُ: اعْبُرُوا إِلَيْهِمْ، فَإِنَّهُمْ قَلِيلٌ خَبِيثٌ. فَضَرَبُوا عُنُقَهُ وَصَلَبُوهُ. فَقَالَ إِبْرَاهِيمُ بْنُ الْأَشْتَرِ لِلْحَارِثِ: انْدُبْ مَعِيَ النَّاسَ حَتَّى أَعْبُرَ إِلَى هَؤُلَاءِ الْكِلَابِ فَأَجِيئَكَ بِرُءُوسِهِمْ. فَقَالَ شَبَثٌ، وَأَسْمَاءُ بْنُ خَارِجَةَ، وَيَزِيدُ بْنُ الْحَارِثِ، وَمُحَمَّدُ بْنُ عُمَيْرٍ وَغَيْرُهُمْ: أَصْلَحَ اللَّهُ الْأَمِيرَ، دَعْهُمْ فَلْيَذْهَبُوا. وَكَأَنَّهُمْ حَسَدُوا إِبْرَاهِيمَ. فَلَمَّا رَأَى الْخَوَارِجُ كَثْرَةَ النَّاسِ قَطَعُوا الْجِسْرَ، وَاغْتَنَمَ ذَلِكَ الْحَارِثُ فَتَحَبَّسَ، ثُمَّ جَلَسَ لِلنَّاسِ فَقَالَ: أَمَّا بَعْدُ، فَإِنَّ أَوَّلَ الْقِتَالِ الرَّمْيَةُ بِالنَّبْلِ وَإِشْرَاعُ الرِّمَاحِ وَالطَّعْنُ، ثُمَّ الطَّعْنُ شَزْرًا، ثُمَّ السَّلَّةُ آخِرُ ذَلِكَ كُلِّهِ. فَقَالَ لَهُ رَجُلٌ: قَدْ أَحْسَنَ الْأَمِيرُ الصِّفَةَ، وَلَكِنْ مَتَى نَصْنَعُ هَذَا وَهَذَا الْبَحْرُ بَيْنَنَا وَبَيْنَهُمْ ؟ فَمُرْ بِهَذَا الْجِسْرِ فَلْيُعْقَدْ، ثُمَّ عَبِّرْنَا إِلَيْهِمْ، فَإِنَّ اللَّهَ سَيُرِيكَ مَا تُحِبُّ. فَعَقَدَ الْجِسْرَ وَعَبَرَ النَّاسُ، فَطَارَدَ الْخَوَارِجَ حَتَّى أَتَوُا الْمَدَائِنَ، وَطَارَدَتْ بَعْضُ خَيْلِهِمْ عِنْدَ الْجِسْرِ طِرَادًا ضَعِيفًا فَرَجَعُوا، فَأَتْبَعَهُمُ الْحَارِثُ عَبْدَ الرَّحْمَنِ بْنَ مِخْنَفٍ فِي سِتَّةِ آلَافٍ لِيُخْرِجَهُمْ مِنْ أَرْضِ الْكُوفَةِ، وَقَالَ لَهُ: إِذَا وَقَعُوا فِي أَرْضِ الْبَصْرَةِ فَاتْرُكْهُمْ. فَسَارَ عَبْدُ الرَّحْمَنِ يَتْبَعُهُمْ حَتَّى وَقَعُوا فِي أَرْضٍ أَصْبَهَانَ، فَرَجَعَ عَنْهُمْ وَلَمْ يُقَاتِلْهُمْ، وَقَصَدُوا الرَّيَّ وَعَلَيْهَا يَزِيدُ بْنُ الْحَارِثِ بْنِ رُوَيْمٍ الشَّيْبَانِيُّ، فَقَاتَلَهُمْ، فَأَعَانَ أَهْلُ الرَّيِّ الْخَوَارِجَ، فَقُتِلَ يَزِيدُ وَهَرَبَ ابْنُهُ حَوْشَبٌ، وَدَعَاهُ أَبُوهُ لِيَدْفَعَ عَنْهُ فَلَمْ يَرْجِعْ، فَقَالَ بَعْضُهُمْ: فَلَوْ كَانَ حُرًّا حَوْشَبٌ ذَا حَفِيظَةٍ رَأَى مَا رَأَى فِي الْمَوْتِ عِيسَى بْنُ مُصْعَبِ يَعْنِي أَنَّ عِيسَى بْنَ مُصْعَبٍ لَمْ يَفِرَّ عَنْ أَبِيهِ، بَلْ قَاتَلَ عَنْهُ مَعَهُ حَتَّى قُتِلَ. وَقَالَ بِشْرُ بْنُ مَرْوَانَ يَوْمًا وَعِنْدَهُ حَوْشَبٌ هَذَا وَعِكْرِمَةُ بْنُ رِبْعِيٍّ: مَنْ يَدُلُّنِي عَلَى فَرَسٍ جَوَادٍ ؟ فَقَالَ عِكْرِمَةُ: فَرَسُ حَوْشَبٍ، فَإِنَّهُ نَجَا عَلَيْهِ يَوْمَ الرَّيِّ. وَقَالَ بِشْرٌ أَيْضًا يَوْمًا: مَنْ يَدُلُّنِي عَلَى بَغْلَةٍ قَوِيَّةِ الظَّهْرِ ؟ فَقَالَ حَوْشَبٌ: بَغْلَةُ وَاصِلِ بْنِ مُسَافِرٍ. كَانَ عِكْرِمَةُ يُتَّهَمُ بِامْرَأَةِ وَاصِلٍ، فَتَبَسَّمَ بِشْرٌ وَقَالَ: لَقَدِ انْتَصَفْتَ. وَلَمَّا فَرَغَ الْخَوَارِجُ مِنَ الرَّيِّ انْحَطُّوا إِلَى أَصْبَهَانَ، فَحَاصَرُوهَا وَبِهَا عَتَّابُ بْنُ وَرْقَاءَ، فَصَبَرَ لَهُمْ، وَكَانَ يُقَاتِلُهُمْ عَلَى بَابِ الْمَدِينَةِ، وَيَرْمُونَ مِنَ السُّورِ بِالنَّبْلِ وَالْحِجَارَةِ. وَكَانَ مَعَ عَتَّابٍ رَجُلٌ مِنْ حَضْرَمَوْتَ يُقَالُ لَهُ أَبُو هُرَيْرَةَ، فَكَانَ يَحْمِلُ عَلَيْهِمْ وَيَقُولُ: كَيْفَ تَرَوْنَ يَا كِلَابَ النَّارِ شَدَّ أَبِي هُرَيْرَةَ الْهَرَّارِ يُهِرُّكُمْ بِاللَّيْلِ وَالنَّهَارِ يَا ابْنَ أَبِي الْمَاحُوزِ وَالْأَشْرَارِ كَيْفَ تَرَى حَرْبِي عَلَى الْمِضْمَارِ فَلَمَّا طَالَ ذَلِكَ عَلَى الْخَوَارِجِ كَمُنَ لَهُ رَجُلٌ مِنْهُمْ ذَاتَ يَوْمٍ، فَضَرَبَهُ بِالسَّيْفِ عَلَى حَبْلِ عَاتِقِهِ فَصَرَعَهُ، فَاحْتَمَلَهُ أَصْحَابُهُ وَدَاوُوهُ حَتَّى بَرِأَ، وَخَرَجَ إِلَيْهِمْ عَلَى عَادَتِهِ. ثُمَّ إِنَّ الْخَوَارِجَ أَقَامَتْ عَلَيْهِمْ أَشْهُرًا حَتَّى نَفِدَتْ أَطْعِمَتُهُمْ، وَاشْتَدَّ عَلَيْهِمُ الْحِصَارُ، وَأَصَابَهُمُ الْجُهْدُ الشَّدِيدُ، فَقَالَ لَهُمْ عَتَّابٌ: أَيُّهَا النَّاسُ قَدْ نَزَلَ بِكُمْ مِنَ الْجُهْدِ مَا تَرَوْنَ، وَمَا بَقِيَ إِلَّا أَنْ يَمُوتَ أَحَدُكُمْ عَلَى فِرَاشِهِ، فَيَدْفِنَهُ أَخُوهُ إِنِ اسْتَطَاعَ، ثُمَّ يَمُوتُ هُوَ فَلَا يَجِدُ مَنْ يَدْفِنُهُ وَلَا يُصَلِّي عَلَيْهِ، وَاللَّهِ مَا أَنْتُمْ بِالْقَلِيلِ، وَإِنَّكُمُ الْفُرْسَانُ الصُّلَحَاءُ، فَاخْرُجُوا بِنَا إِلَى هَؤُلَاءِ وَبِكُمْ قُوَّةٌ وَحَيَاةٌ، قَبْلَ أَنْ تَضْعُفُوا عَنِ الْحَرَكَةِ مِنَ الْجُهْدِ، فَوَاللَّهِ إِنِّي لَأَرْجُو إِنْ صَدَقْتُمُوهُمْ أَنْ تَظْفَرُوا بِهِمْ. فَأَجَابُوهُ إِلَى ذَلِكَ.
✧ The wars of the Kharijites in Fars and Iraq In the year sixty-eight, Mus'ab appointed ʿUmar b. ʿUbayd Allah b. Maʿmar over Fars, and put him in charge of the war against the Azariqa. Al-Muhallab had been in charge of the war against them during Mus'ab's first period and during the period of Hamza b. ʿAbd Allah b. al-Zubayr. When Mus'ab returned, he wanted to appoint al-Muhallab over the lands of Mosul, the Jazira, and Armenia, so that he would be between him and ʿAbd al-Malik b. Marwan. He wrote to him while he was in Fars to come to him, so he came and left his son al-Mughira as his deputy over his work, advising him to be cautious. He arrived in Basra, and Mus'ab removed him from the war against the Kharijites and the lands of Fars, and appointed over both of them ʿUmar b. ʿUbayd Allah b. Maʿmar. When the Kharijites heard of him, Qatari b. al-Fujaʾa said: "A brave man has come to you. He is brave and a hero. He has come to fight for his religion and his kingdom with a disposition the like of which I have not seen in anyone. He never attends a battle without being the first horseman to kill his opponent." The Kharijites had appointed over themselves, after the killing of ʿUbayd Allah b. al-Mahuz, al-Zubayr b. al-Mahuz, as we mentioned in the year sixty-five. The Kharijites came to Istakhr, and ʿUmar sent his son ʿUbayd Allah against them with cavalry. They fought, and ʿUbayd Allah b. ʿUmar was killed. Al-Zubayr b. al-Mahuz wanted to fight ʿUmar, but Qatari said to him: "ʿUmar is protected by his prestige, so let us not fight him." He refused and fought him, and ninety men of the Kharijite horsemen were killed. ʿUmar thrust at Salih b. Mukhariq and gouged out his eye, and he struck Qatari on the forehead and split it open. The Kharijites were defeated and marched to Sabur. ʿUmar returned and met them there, accompanied by Mujjaʿa b. Siʿr. Mujjaʿa, with a mace he had, killed fourteen men of the Kharijites. ʿUmar nearly perished in this battle, and Mujjaʿa defended him. ʿUmar gave him nine hundred thousand dirhams. About this it was said: I drove away the assault of the squadron from a young man whose flesh was almost left in pieces. He gained the upper hand over them, so they marched and cut a bridge between them to prevent pursuit, and they headed toward Isfahan. They stayed near it until they regained strength and prepared. Then they advanced until they passed by Fars, where ʿUmar was, and they crossed it in a place other than where he was. They took the road to Sabur, then to Arrajan, until they reached al-Ahwaz. Mus'ab said: "How strange is ʿUmar! The enemy he is engaged in fighting crossed the land of Fars and he did not fight them. Had he fought them and fled, he would have had a better excuse." He wrote to him: "O son of Maʿmar, you have not dealt fairly with me. You collect the fay' and avoid the enemy. Take care of their affair for me." ʿUmar marched from Fars in their pursuit, hastening, hoping to catch them before they entered Iraq. Mus'ab went out and camped at the Great Bridge, and the people camped with him. The Kharijites, while at al-Ahwaz, learned of ʿUmar's advance toward them and that Mus'ab had come out from Basra against them. Al-Zubayr b. al-Mahuz said to them: "It is poor judgment for you to fall between these two forces. Rise with us against our enemy so that we meet them from one direction." He marched with them and crossed the land of Jukha and the Nahrawans, then came to al-Mada'in, where Kardam b. Marthad al-Quradi was. They launched a raid on the people of al-Mada'in, killing men, women, and children, and splitting open the bellies of pregnant women. Kardam fled. They advanced to Sabat and put the people to the sword, killing them. They sent a group to al-Karkh, where they met Abu Bakr b. Mikhnaf. He fought them fiercely, and Abu Bakr was killed and his companions fled. The Kharijites spread corruption in the land. The people of Kufa went to their governor, al-Harith b. Abi Rabiʿa, whose nickname was al-Qubaʿ, and shouted at him, saying: "Go out! The enemy has overshadowed us, and there is no one else." He went out and camped at al-Nukhayla for some days. Ibrahim b. al-Ashtar pounced on him and urged him to march, so he marched until he camped at Dayr ʿAbd al-Rahman and stayed there. Then Shabath b. Ribʿi entered upon him and ordered him to march. When the people saw his slow progress, they lampooned him in verse, saying: Al-Qubaʿ led us in a strange march, marching one day and staying a month. He marched from that place, and whenever he halted at a place, he stayed until the people shouted at him. He reached the Euphrates in more than ten days. He came to it when the Kharijites had already reached it and cut the bridge between them and him. They seized a man named Simak b. Yazid, who had a daughter with him. They took her to kill her, and she said to them: "O people of Islam! My father is wounded, so do not kill him. As for me, I am a young girl, and by God I have never committed an indecency, nor harmed a neighbor of mine, nor ever looked out or flaunted myself." When they wanted to kill her, she fell down dead, and they cut her to pieces with their swords. Simak remained with them until they came in sight of al-Sarat, where he faced the people of Kufa and called out to them: "Cross over to them, for they are few and vile." They struck his neck and crucified him. Ibrahim b. al-Ashtar said to al-Harith: "Call the people with me so that I may cross over to these dogs and bring you their heads." Shabath, Asmaʾ b. Kharija, Yazid b. al-Harith, Muhammad b. ʿUmayr, and others said: "May God keep the emir upright, leave them and let them go." It was as if they envied Ibrahim. When the Kharijites saw the multitude of people, they cut the bridge, and al-Harith took advantage of that to hold back. Then he sat before the people and said: "Now then, the first part of fighting is the shot with arrows, the pointing of spears, and the thrust. Then the thrust sideways, then the drawing of swords at the end of all that." A man said to him: "The emir has described well, but when shall we do this while this river is between us and them? Order this bridge to be rebuilt, then cross us over to them, for God will show you what you love." He rebuilt the bridge and the people crossed. He pursued the Kharijites until they reached al-Mada'in. Part of his cavalry skirmished with them weakly at the bridge and returned. Al-Harith sent ʿAbd al-Rahman b. Mikhnaf after them with six thousand men to drive them out of the land of Kufa, and said to him: "When they enter the land of Basra, leave them." ʿAbd al-Rahman marched in pursuit until they entered the land of Isfahan, then he turned back without fighting them. They headed for al-Rayy, whose governor was Yazid b. al-Harith b. Ruwaym al-Shaybani. He fought them, but the people of al-Rayy aided the Kharijites, and Yazid was killed, while his son Hawshab fled. His father called to him to defend him, but he did not return. One of them said: If Hawshab had been a free man with zeal, he would have seen what ʿIsa b. Musʿab saw in death. Meaning that ʿIsa b. Musʿab did not flee from his father, but fought in his defense with him until he was killed. Bishr b. Marwan said one day, while this Hawshab and ʿIkrima b. Ribʿi were with him: "Who will point me to a swift horse?" ʿIkrima said: "Hawshab's horse, for he escaped on it on the day of al-Rayy." Bishr also said one day: "Who will point me to a mule with a strong back?" Hawshab said: "The mule of Wasil b. Musafir." ʿIkrima was suspected of involvement with Wasil's wife, so Bishr smiled and said: "You have taken your revenge." When the Kharijites finished with al-Rayy, they descended to Isfahan and besieged it, where ʿAttab b. Warqaʾ was. He held out against them, fighting them at the city gate, and they shot arrows and stones from the wall. With ʿAttab was a man from Hadramawt called Abu Hurayra, who charged at them saying: How do you see, O dogs of the fire, the charge of Abu Hurayra the snarler? He snarls at you by night and day, O son of Abu al-Mahuz and the wicked ones. How do you see my war in the arena? When this went on too long for the Kharijites, one of their men lay in ambush for him one day and struck him with a sword on the tendon of his shoulder, felling him. His companions carried him off and treated him until he recovered, and he went out against them as was his habit. Then the Kharijites besieged them for months until their food ran out and the siege intensified. Severe hardship befell them. ʿAttab said to them: "O people, the hardship you see has befallen you. Nothing remains but that one of you dies in his bed and his brother buries him if he can, then he too dies and finds no one to bury him or pray over him. By God, you are not few, and you are righteous horsemen. Come out with us against these people while you still have strength and life, before you become too weak to move from hardship. By God, I hope that if you stand firm against them, you will triumph over them." They agreed to that.
Tarikh (al-Tabari) 2283No grade recorded
قَتْلِ ابْنِ الْمَاحُوزِ وَإِمَارَةِ قَطَرِيِّ بْنِ الْفُجَاءَةِ لَمَّا أَمَرَ عَتَّابٌ أَصْحَابَهُ بِقِتَالِ الْخَوَارِجِ وَأَجَابُوهُ إِلَى ذَلِكَ جَمَعَ النَّاسَ، وَأَمَرَ لَهُمْ بِطَعَامٍ كَثِيرٍ، ثُمَّ خَرَجَ حِينَ أَصْبَحَ، فَأَتَى الْخَوَارِجَ وَهُمْ آمِنُونَ، فَحَمَلُوا عَلَيْهِمْ فَقَاتَلُوهُمْ حَتَّى أَخْرَجُوهُمْ مِنْ عَسْكَرِهِمْ، وَانْتَهَوْا إِلَى الزُّبَيْرِ بْنِ الْمَاحُوزِ، فَنَزَلَ فِي عِصَابَةٍ مِنْ أَصْحَابِهِ فَقَاتَلَ حَتَّى قُتِلَ، وَانْحَازَتِ الْأَزَارِقَةُ إِلَى قَطَرِيِّ بْنِ الْفُجَاءَةِ الْمَازِنِيِّ، وَكُنْيَتُهُ أَبُو نَعَامَةَ، فَبَايَعُوهُ، وَأَصَابَ عَتَّابٌ وَأَصْحَابُهُ مِنْ عَسْكَرِهِ مَا شَاءُوا، وَجَاءَ قَطَرِيٌّ فَنَزَلَ فِي عَسْكَرِ الزُّبَيْرِ، ثُمَّ سَارَ عَنْ أَصْبَهَانَ وَتَرَكَهَا، وَأَتَى نَاحِيَةَ كَرْمَانَ وَأَقَامَ بِهَا حَتَّى اجْتَمَعَتْ إِلَيْهِ جُمُوعٌ كَثِيرَةٌ، وَجَبَى الْمَالَ وَقَوِيَ. ثُمَّ أَقْبَلَ إِلَى أَصْبَهَانَ، ثُمَّ أَتَى إِلَى أَرْضِ الْأَهْوَازِ، فَأَقَامَ بِهَا وَالْحَارِثُ بْنُ أَبِي رَبِيعَةَ عَامِلُ مُصْعَبٍ عَلَى الْبَصْرَةِ، فَكَتَبَ إِلَى مُصْعَبٍ يُخْبِرُهُ بِالْخَوَارِجِ وَأَنَّهُمْ لَيْسَ لَهُمْ إِلَّا الْمُهَلَّبُ. فَبَعَثَ إِلَى الْمُهَلَّبِ وَهُوَ عَلَى الْمَوْصِلِ وَالْجَزِيرَةِ فَأَمَرَهُ بِقِتَالِ الْخَوَارِجِ، وَبَعَثَ إِلَى الْمَوْصِلِ إِبْرَاهِيمَ بْنَ الْأَشْتَرِ، وَجَاءَ الْمُهَلَّبُ إِلَى الْبَصْرَةِ، وَانْتَخَبَ النَّاسَ وَسَارَ بِهِمْ نَحْوَ الْخَوَارِجِ، ثُمَّ أَقْبَلُوا إِلَيْهِ حَتَّى الْتَقَوْا بِسُولَافَ، فَاقْتَتَلُوا بِهَا ثَمَانِيَةَ أَشْهُرٍ أَشَدَّ قِتَالٍ رَآهُ النَّاسُ.
✧ The killing of Ibn al-Māḥūz and the command of Qaṭarī b. al-Fujāʾah When ʿAttāb ordered his companions to fight the Khawārij and they answered him to that, he gathered the people, and ordered for them much food, then he went out when morning came. He came upon the Khawārij while they were secure, and they charged upon them and fought them until they drove them out of their camp. They ended at al-Zubayr b. al-Māḥūz, and he dismounted in a band of his companions and fought until he was killed. The Azāriqah withdrew to Qaṭarī b. al-Fujāʾah al-Māzinī, whose kunyah was Abū Naʿāmah, and they pledged allegiance to him. ʿAttāb and his companions obtained from his camp whatever they wished. Qaṭarī came and encamped in the camp of al-Zubayr, then he departed from Iṣbahān and left it. He came to the region of Kirmān and stayed there until large crowds gathered to him, and he collected the tax and grew strong. Then he turned toward Iṣbahān, then came to the land of al-Ahwāz and stayed there while al-Ḥārith b. Abī Rabīʿah was Muṣʿab's governor over al-Baṣrah. He wrote to Muṣʿab informing him of the Khawārij and that there was no one for them but al-Muhallab. So he sent to al-Muhallab, who was over al-Mawṣil and al-Jazīrah, and ordered him to fight the Khawārij. He sent Ibrāhīm b. al-Ashtar to al-Mawṣil, and al-Muhallab came to al-Baṣrah. He selected the people and marched with them toward the Khawārij. Then they advanced toward him until they met at Sūlāf, and they fought there for eight months, the fiercest fighting the people had seen.
Tarikh (al-Tabari) 2284No grade recorded
حِصَارِ الرَّيِّ وَفِيهَا أَمَرَ مُصْعَبٌ عَتَّابَ بْنَ وَرْقَاءَ الرِّيَاحِيَّ، عَامِلَهُ عَلَى أَصْبَهَانَ، بِالْمَسِيرِ إِلَى الرَّيِّ وَقِتَالِ أَهْلِهَا لِمُسَاعَدَتِهِمُ الْخَوَارِجَ عَلَى يَزِيدَ بْنِ الْحَارِثِ بْنِ رُوَيْمٍ، وَامْتِنَاعِهِمْ مِنْ مَدِينَتِهِمْ، فَسَارَ إِلَيْهِمْ عَتَّابٌ فَنَازَلَهُمْ وَقَاتَلَهُمْ وَعَلَيْهِمُ الْفَرُّخَانُ، وَأَلَحَّ عَلَيْهِمْ عَتَّابٌ بِالْقِتَالِ، فَفَتَحَهَا عَنْوَةً وَغَنِمَ مَا فِيهَا، وَافْتَتَحَ سَائِرَ قِلَاعِ نَوَاحِيهَا.
✧ The Siege of al-Rayy In this year, Musʿab ordered ʿAttāb b. Warqāʾ al-Riyāḥī, his governor over Iṣbahān, to march to al-Rayy and fight its people because they had aided the Khawārij against Yazīd b. al-Ḥārith b. Ruwaym, and had withheld their city from him. So ʿAttāb marched against them, encamped near them, and fought them, while al-Farrukhān was their leader. ʿAttāb pressed them hard in battle, and he conquered the city by force and plundered what was in it, and he conquered the rest of the fortresses in its surrounding districts.
Tarikh (al-Tabari) 2285No grade recorded
خَبَرِ عُبَيْدِ اللَّهِ بْنِ الْحُرِّ وَمَقْتَلِهِ وفِي سنة ثمان وستين قُتِلَ عُبَيْدُ اللَّهِ بْنُ الْحُرِّ الْجُعْفِيُّ، وَكَانَ مِنْ خِيَارِ قَوْمِهِ صَلَاحًا وَفَضْلًا وَاجْتِهَادًا. وكَانَ مَنْ خَبَرِهِ أَنَّهُ كَانَ رَجُلًا شُجَاعًا تَتَقَلَّبُ بِهِ الْأَحْوَالُ وَالْأَيَّامُ وَالْآرَاءُ، حَتَّى صَارَ مِنْ أَمْرِهِ أَنَّهُ لَا يَنْطَاعُ لِأَحَدٍ مِنْ بَنِي أُمَيَّةَ وَلَا لِآلِ الزُّبَيْرِ. وعندما قُتِلَ عُثْمَانُ وَوَقَعَتِ الْحَرْبُ بَيْنَ عَلِيٍّ وَمُعَاوِيَةَ قَصَدَ مُعَاوِيَةَ، فَكَانَ مَعَهُ لِمَحَبَّتِهِ عُثْمَانَ، وَشَهِدَ مَعَهُ صِفِّينَ هُوَ وَمَالِكُ بْنُ مِسْمَعٍ، وَأَقَامَ عُبَيْدُ اللَّهِ عِنْدَ مُعَاوِيَةَ. وَكَانَ لَهُ زَوْجَةٌ بِالْكُوفَةِ، فَلَمَّا طَالَتْ غَيْبَتُهُ زَوَّجَهَا أَخُوهَا رَجُلًا يُقَالُ لَهُ عِكْرِمَةُ بْنُ الْخَبِيصِ، وَبَلَغَ ذَلِكَ عُبَيْدَ اللَّهِ، فَأَقْبَلَ مِنَ الشَّامِ، فَخَاصَمَ عِكْرِمَةَ إِلَى عَلِيٍّ، فَقَالَ لَهُ: ظَاهَرْتَ عَلَيْنَا عَدُوَّنَا فَغُلْتَ. فَقَالَ لَهُ: أَيَمْنَعُنِي ذَلِكَ مِنْ عَدْلِكَ ؟ قَالَ: لَا، فَقَصَّ عَلَيْهِ قِصَّتَهُ، فَرَدَّ عَلَيْهِ امْرَأَتَهُ، وَكَانَتْ حُبْلَى، فَوَضَعَهَا عِنْدَ مَنْ يَثِقُ إِلَيْهِ حَتَّى وَضَعَتْ، فَأَلْحَقَ الْوَلَدَ بِعِكْرِمَةَ، وَدَفَعَ الْمَرْأَةَ إِلَى عُبَيْدِ اللَّهِ، وَعَادَ إِلَى الشَّامِ فَأَقَامَ بِهِ حَتَّى قُتِلَ عَلِيٌّ، فَلَمَّا قُتِلَ أَقْبَلَ إِلَى الْكُوفَةِ فَأَتَى إِخْوَانَهُ فَقَالَ: مَا أَرَى أَحَدًا يَنْفَعُهُ اعْتِزَالُهُ، كُنَّا بِالشَّامِ فَكَانَ مِنْ أَمْرِ مُعَاوِيَةَ كَيْتُ وَكَيْتُ، فَقَالُوا: وَكَانَ مِنْ أَمْرِ عَلِيٍّ كَيْتُ وَكَيْتُ، وَكَانُوا يَلْتَقُونَ بِذَلِكَ. فَلَمَّا مَاتَ مُعَاوِيَةُ وَقُتِلَ الْحُسَيْنُ بْنُ عَلِيٍّ لَمْ يَكُنْ عُبَيْدُ اللَّهِ فِيمَنْ حَضَرَ قَتْلَهُ، يَغِيبُ عَنْ ذَلِكَ تَعَمُّدًا، فَلَمَّا قُتِلَ جَعَلَ ابْنُ زِيَادٍ يَتَفَقَّدُ الْأَشْرَافَ مِنْ أَهْلِ الْكُوفَةِ، فَلَمْ يَرَ عُبَيْدَ اللَّهِ بْنَ الْحُرِّ، ثُمَّ جَاءَهُ بَعْدَ أَيَّامٍ حَتَّى دَخَلَ عَلَيْهِ فَقَالَ لَهُ: أَيْنَ كُنْتَ يَا ابْنَ الْحُرِّ ؟ قَالَ: كُنْتُ مَرِيضًا. قَالَ: مَرِيضَ الْقَلْبِ أَمْ مَرِيضَ الْبَدَنِ ؟ فَقَالَ: أَمَّا قَلْبِي فَلَمْ يَمْرَضْ، وَأَمَّا بَدَنِي فَقَدْ مَنَّ اللَّهُ عَلَيَّ بِالْعَافِيَةِ. قَالَ ابْنُ زِيَادٍ: كَذَبْتَ، وَلَكِنَّكَ كُنْتَ مَعَ عَدُوِّنَا. فَقَالَ: لَوْ كُنْتُ مَعَهُ لَرَأَى مَكَانِي. وَغَفَلَ عَنْهُ ابْنُ زِيَادٍ، فَخَرَجَ فَرَكِبَ فَرَسَهُ، ثُمَّ طَلَبَهُ ابْنُ زِيَادٍ فَقَالُوا: رَكِبَ السَّاعَةَ. فَقَالَ: عَلَيَّ بِهِ. فَأَحْضَرَ الشُّرَطُ خَلْفَهُ، فَقَالُوا: أَجِبِ الْأَمِيرَ. فَقَالَ: أَبْلِغُوهُ عَنِّي أَنِّي لَا آتِيهِ طَائِعًا أَبَدًا. ثُمَّ أَجْرَى فَرَسَهُ، وَأَتَى مَنْزِلَ أَحْمَدَ بْنِ زِيَادٍ الطَّائِيِّ، فَاجْتَمَعَ إِلَيْهِ أَصْحَابُهُ، ثُمَّ خَرَجَ حَتَّى أَتَى كَرْبِلَاءَ، فَنَظَرَ إِلَى مُصَارِعِ الْحُسَيْنِ وَمَنْ قُتِلَ مَعَهُ، فَاسْتَغْفَرَ لَهُمْ، ثُمَّ مَضَى إِلَى الْمَدَائِنِ شعر عبيد الله بن الحر الجعفي في مقتل الحسين وَقَالَ فِي ذَلِكَ: يَقُولُ أَمِيرٌ غَادِرٌ وَابْنُ غَادِرٍ: أَلَا كُنْتَ قَاتَلْتَ الْحُسَيْنَ بْنَ فَاطِمَهْ وَنَفْسِي عَلَى خِذْلَانِهِ وَاعْتِزَالِهِ وَبَيْعَةِ هَذَا النَّاكِثِ الْعَهْدَ لَائِمَهْ فَيَا نَدَمِي أَنْ لَا أَكُونَ نَصَرْتُهُ أَلَا كُلُّ نَفْسٍ لَا تُشَدِّدُ نَادِمَهْ وَإِنِّي لِأَنِّي لَمْ أَكُنْ مِنْ حُمَاتِهِ لَذُو حَسْرَةٍ أَنْ لَا تُفَارِقَ لَازِمَهْ سَقَى اللَّهُ أَرْوَاحَ الَّذِينَ تَبَادَرُوا إِلَى نَصْرِهِ سُقْيًا مِنَ الْغَيْثِ دَائِمَهْ وَقَفْتُ عَلَى أَجْدَاثِهِمْ وَمَحَالِّهِمْ فَكَادَ الْحَشَا يَنْقَضُّ وَالْعَيْنُ سَاجِمَهْ لَعَمْرِي لَقَدْ كَانُوا مَصَالِيتَ فِي الْوَغَى سِرَاعًا إِلَى الْهَيْجَا حُمَاةً خَضَارِمَهْ تَأَسَّوْا عَلَى نَصْرِ ابْنِ بِنْتِ نَبِيِّهِمْ بِأَسْيَافِهِمْ آسَادُ غِيلٍ ضَرَاغِمَهْ فَإِنْ يَقْتُلُوا فِي كُلِّ نَفْسٍ بَقِيَّةً عَلَى الْأَرْضِ قَدْ أَضْحَتْ لِذَلِكَ وَاجِمَهْ وَمَا إِنْ رَأَى الرَّاءُونَ أَفْضَلَ مِنْهُمُ لَدَى الْمَوْتِ سَادَاتٍ وَزُهْرًا قَمَاقِمَهْ يُقَتِّلُهُمْ ظُلْمًا وَيَرْجُو وِدَادَنَا فَدَعْ خُطَّةً لَيْسَتْ لَنَا بِمُلَائِمَهْ لَعَمْرِي لَقَدْ رَاغَمْتُمُونَا بِقَتْلِهِمْ فَكَمْ نَاقِمٍ مِنَّا عَلَيْكُمْ وَنَاقِمَهْ أَهِمُّ مِرَارًا أَنْ أَسِيرَ بِجَحْفَلٍ إِلَى فِئَةٍ زَاغَتْ عَنِ الْحَقِّ ظَالِمَهْ فَكُفُّوا وَإِلَّا زِدْتُكُمْ فِي كَتَائِبٍ أَشُدَّ عَلَيْكُمْ مِنْ زُحُوفِ الدَّيَالِمَهْ وَأَقَامَ ابْنُ الْحُرِّ بِمَنْزِلِهِ عَلَى شَاطِئِ الْفُرَاتِ إِلَى أَنْ مَاتَ يَزِيدُ وَوَقَعَتِ الْفِتْنَةُ، فَقَالَ: مَا أَرَى قُرَيْشًا تُنْصِفُ، أَيْنَ أَبْنَاءُ الْحَرَائِرِ ؟ فَأَتَاهُ كُلُّ خَلِيعٍ، ثُمَّ خَرَجَ إِلَى الْمَدَائِنِ فَلَمْ يَدَعْ مَالًا قُدِمَ بِهِ لِلسُّلْطَانِ إِلَّا أَخَذَ مِنْهُ عَطَاءَهُ وَعَطَاءَ أَصْحَابِهِ، وَيَكْتُبُ لِصَاحِبِ الْمَالِ بِذَلِكَ، ثُمَّ جَعَلَ يَتَقَصَّى الْكُوَرَ عَلَى مِثْلِ ذَلِكَ، إِلَّا أَنَّهُ لَمْ يَتَعَرَّضْ لِمَالِ أَحَدٍ وَلَا ذِمَّةٍ. فَلَمْ يَزَلْ كَذَلِكَ حَتَّى ظَهَرَ الْمُخْتَارُ وَسَمِعَ مَا يَعْمَلُ فِي السَّوَادِ، فَأَخَذَ امْرَأَتَهُ فَحَبَسَهَا، فَأَقْبَلَ عُبَيْدُ اللَّهِ فِي أَصْحَابِهِ إِلَى الْكُوفَةِ، فَكَسَرَ بَابَ السِّجْنِ وَأَخْرَجَهَا، وَأَخْرَجَ كُلَّ امْرَأَةٍ فِيهِ، وَقَالَ فِي ذَلِكَ: أَلَمْ تَعْلَمِي يَا أُمَّ تَوْبَةَ أَنَّنِي أَنَا الْفَارِسُ الْحَامِي حَقَائِقَ مَذْحِجِ وَأَنِّي صَبَحْتُ السِّجْنَ فِي سَوْرَةِ الضُّحَى بِكُلِّ فَتًى حَامِي الذِّمَارِ مُدَجَّجِ فَمَا إِنْ بَرِحْنَا السَّجْنَ حَتَّى بَدَا لَنَا جَبِينٌ كَقَرْنِ الشَّمْسِ غَيْرُ مُشَنَّجِ وَخَدٌّ أَسِيلٌ عَنْ فَتَاةٍ حَبِيبَةٍ إِلَيْنَا سَقَاهَا كُلُّ دَانٍ مُشَجَّجِ فَمَا الْعَيْشُ إِلَّا أَنْ أَزُورَكِ آمِنًا كَعَادَتِنَا مِنْ قَبْلِ حَرْبِي وَمُخْرَجِي وَمَا زِلْتُ مَحْبُوسًا لِحَبْسِكِ وَاجِمًا وَإِنِّي بِمَا تَلْقِينَ مِنْ بَعْدِهِ شَجِي وَهِيَ طَوِيلَةٌ. وَجَعَلَ يَعْبَثُ بِعُمَّالِ الْمُخْتَارِ وَأَصْحَابِهِ، فَأُحْرِقَتْ بِهَمَذَانَ دَارُهُ، وَنَهَبُوا ضَيْعَتَهُ، فَسَارَ عُبَيْدُ اللَّهِ إِلَى ضِيَاعِ هَمَذَانَ، فَنَهَبَهَا جَمِيعَهَا، وَكَانَ يَأْتِي الْمَدَائِنَ فَيَمُرُّ بِعُمَّالِ جُوخَى، فَيَأْخُذُ مَا مَعَهُمْ مِنَ الْمَالِ، ثُمَّ يَمِيلُ إِلَى الْجَبَلِ، فَلَمْ يَزَلْ عَلَى ذَلِكَ حَتَّى قُتِلَ الْمُخْتَارُ. وَقِيلَ: إِنَّهُ بَايَعَ الْمُخْتَارَ بَعْدَ امْتِنَاعٍ، وَأَرَادَ الْمُخْتَارُ أَنْ يَسْطُوَ بِهِ فَامْتَنَعَ لِأَجْلِ إِبْرَاهِيمَ بْنِ الْأَشْتَرِ. ثُمَّ سَارَ مَعَ ابْنِ الْأَشْتَرِ إِلَى الْمَوْصِلِ، وَلَمْ يَشْهَدْ مَعَهُ قِتَالَ ابْنِ زِيَادٍ، أَظْهَرَ الْمَرَضَ. ثُمَّ فَارَقَ ابْنَ الْأَشْتَرِ وَأَقْبَلَ فِي ثَلَاثِمِائَةٍ إِلَى الْأَنْبَارِ، فَأَغَارَ عَلَيْهَا وَأَخَذَ مَا فِي بَيْتِ مَالِهَا. فَلَمَّا فَعَلَ ذَلِكَ أَمَرَ الْمُخْتَارُ بِهَدْمِ دَارِهِ وَأَخْذِ امْرَأَتِهِ، فَفَعَلَ مَا تَقَدَّمَ ذِكْرُهُ. حبس مصعب بن الزبير عبيد الله بن الحر الجعفي وَحَضَرَ مَعَ مُصْعَبٍ قِتَالَ الْمُخْتَارِ وَقَتْلَهُ، فَلَمَّا قُتِلَ الْمُخْتَارُ قَالَ النَّاسُ لِمُصْعَبٍ فِي وِلَايَتِهِ الثَّانِيَةِ: إِنَّا لَا نَأْمَنُ أَنْ يَثِبَ ابْنُ الْحُرِّ بِالسَّوَادِ كَمَا كَانَ يَفْعَلُ بِابْنِ زِيَادٍ وَالْمُخْتَارِ، فَحَبَسَهُ، فَقَالَ: فَمَنْ مُبْلِغُ الْفِتْيَانِ أَنَّ أَخَاهُمُ أَتَى دُونَهُ بَابٌ شَدِيدٌ وَحَاجِبُهْ بِمَنْزِلَةٍ مَا كَانَ يَرْضَى بِمِثْلِهَا إِذَا قَامَ عَنَّتْهُ كُبُولٌ تُجَاذِبُهْ عَلَى السَّاقِ فَوْقَ الْكَعْبِ أَسْوَدُ صَامِتٌ شَدِيدٌ يُدَانِي خَطْوَهُ وَيُقَارِبُهْ وَمَا كَانَ ذَا مِنْ عُظْمِ جُرْمٍ جَرَمْتُهُ وَلَكِنْ سَعَى السَّاعِي بِمَا هُوَ كَاذِبُهْ وَقَدْ كَانَ فِي الْأَرْضِ الْعَرِيضَةِ مَسْلَكٌ وَأَيُّ امْرِئٍ ضَاقَتْ عَلَيْهِ مَذَاهِبُهْ وَقَالَ: بِأَيِّ بَلَاءٍ أَمْ بِأَيَّةِ نِعْمَةٍ تَقَدَّمَ قَبْلِي مُسْلِمٌ وَالْمُهَلَّبُ ؟ يَعْنِي مُسْلِمَ بْنَ عَمْرٍو وَالِدَ قُتَيْبَةَ، وَالْمُهَلَّبَ بْنَ أَبِي صُفْرَةَ. وَكَلَّمَ عُبَيْدُ اللَّهِ قَوْمًا مِنْ وُجُوهِ مَذْحِجٍ لِيَشْفَعُوا لَهُ إِلَى مُصْعَبٍ، وَأَرْسَلَ إِلَى فِتْيَانِ مَذْحِجٍ وَقَالَ: الْبَسُوا السِّلَاحَ وَاسْتُرُوهُ، فَإِنْ شَفَّعَهُمْ مُصْعَبٌ فَلَا تَعْتَرِضُوا لِأَحَدٍ، وَإِنْ خَرَجُوا وَلَمْ يُشَفِّعْهُمْ فَاقْصِدُوا السِّجْنَ، فَإِنِّي سَأُعِينُكُمْ مِنْ دَاخِلٍ. فَلَمَّا شَفَعَ أُولَئِكَ النَّفَرُ فِيهِ شَفَّعَهُمْ مُصْعَبٌ وَأَطْلَقَهُ، فَأَتَى مَنْزِلَهُ وَأَتَاهُ النَّاسُ يُهَنِّئُونَهُ، فَقَالَ لَهُمْ: إِنَّ هَذَا الْأَمْرَ لَا يَصْلُحُ إِلَّا بِمِثْلِ الْخُلَفَاءِ الْمَاضِينَ الْأَرْبَعَةِ، وَلَمْ نَرَ لَهُمْ فِينَا شَبِيهًا فَنُلْقِي إِلَيْهِ أَزِمَّتَنَا، فَإِنْ كَانَ مَنْ عَزَّ بَزَّ فَعَلَامَ نَعْقِدُ فِي أَعْنَاقِنَا بَيْعَةً، وَلَيْسُوا بِأَشْجَعَ مِنَّا لِقَاءً وَلَا أَعْظَمَ مَنَاعَةً ؟ وَقَدْ قَالَ رَسُولُ اللَّهِ ﷺ: لَا طَاعَةَ لِمَخْلُوقٍ فِي مَعْصِيَةِ اللَّهِ - تَعَالَى -، وَكُلُّهُمْ عَاصٍ مُخَالِفٌ، قَوِيُّ الدُّنْيَا ضَعِيفُ الْآخِرَةِ، فَعَلَامَ تُسْتَحَلُّ حُرْمَتُنَا وَنَحْنُ أَصْحَابُ النُّخَيْلَةِ وَالْقَادِسِيَّةِ وَجَلُولَاءَ وَنَهَاوَنْدَ ؟ نَلْقَى الْأَسِنَّةَ بِنُحُورِنَا، وَالسُّيُوفَ بِجِبَاهِنَا، ثُمَّ لَا يُعْرَفُ حَقُّنَا وَفَضْلُنَا ؟ فَقَاتِلُوا عَنْ حَرِيمِكُمْ، فَإِنِّي قَدْ قَلَبْتُ ظَهْرَ الْمِجَنِّ، وَأَظْهَرْتُ لَهُمُ الْعَدَاوَةَ، وَلَا قُوَّةَ إِلَّا بِاللَّهِ. وَخَرَجَ عَنِ الْكُوفَةِ وَحَارَبَهُمْ وَأَغَارَ. فَأَرْسَلَ إِلَيْهِ مُصْعَبٌ سَيْفَ بْنَ هَانِئٍ الْمُرَادِيَّ، فَعَرَضَ عَلَيْهِ خَرَاجَ بَادُورَيَا وَغَيْرِهَا، وَيَدْخُلُ فِي الطَّاعَةِ، فَلَمْ يُجِبْ إِلَى ذَلِكَ، فَبَعَثَ إِلَيْهِ مُصْعَبٌ الْأَبْرَدَ بْنَ قُرَّةَ الرِّيَاحِيَّ فَقَاتَلَهُ، فَهَزَمَهُ عُبَيْدُ اللَّهِ وَضَرَبَهُ عَلَى وَجْهِهِ، فَبَعَثَ إِلَيْهِ أَيْضًا حُرَيْثَ بْنَ يَزِيدَ، فَقَتَلَهُ عُبَيْدُ اللَّهِ، فَبَعَثَ إِلَيْهِ مُصْعَبٌ الْحَجَّاجَ بْنَ جَارِيَةَ الْخَثْعَمِيَّ وَمُسْلِمَ بْنَ عَمْرٍو، فَلَقِيَاهُ بِنَهْرِ صَرْصَرَ، فَقَاتَلَهُمَا فَهَزَمَهُمَا، فَأَرْسَلَ إِلَيْهِ مُصْعَبٌ يَدْعُوهُ إِلَى الْأَمَانِ وَالصِّلَةِ، وَأَنْ يُوَلِّيَهُ أَيَّ بَلَدٍ شَاءَ، فَلَمْ يَقْبَلْ، وَأَتَى نَرْسَى فَفَرَّ دِهْقَانُهَا بِمَالِ الْفَلُّوجَةِ، فَتَبِعَهُ ابْنُ الْحُرِّ حَتَّى مَرَّ بِعَيْنِ تَمْرٍ وَعَلَيْهَا بِسْطَامُ بْنُ مَصْقَلَةَ بْنِ هُبَيْرَةَ الشَّيْبَانِيُّ، فَالْتَجَأَ إِلَيْهِمُ الدِّهْقَانُ، فَخَرَجُوا إِلَى عُبَيْدِ اللَّهِ فَقَاتَلُوهُ، وَوَافَاهُمُ الْحَجَّاجُ بْنُ جَارِيَةَ الْخَثْعَمِيُّ فَحَمَلَ عَلَى عُبَيْدِ اللَّهِ، فَأَسَرَهُ عُبَيْدُ اللَّهِ وَأَسَرَ أَيْضًا بِسْطَامَ بْنَ مَصْقَلَةَ وَنَاسًا كَثِيرًا، وَبَعَثَ نَاسًا مِنْ أَصْحَابِهِ فَأَخَذُوا الْمَالَ الَّذِي مَعَ الدِّهْقَانِ، وَأَطْلَقَ الْأَسْرَى. ثُمَّ إِنَّ عُبَيْدَ اللَّهِ أَتَى تَكْرِيتَ، فَأَقَامَ يَجْبِي الْخَرَاجَ، فَبَعَثَ إِلَيْهِ مُصْعَبٌ الْأَبْرَدَ بْنَ قُرَّةَ الرِّيَاحِيَّ، وَالْجَوْنَ بْنَ كَعْبٍ الْهَمْدَانِيَّ، فِي أَلْفٍ، وَأَمَدَّهُمُ الْمُهَلَّبُ بِيَزِيدَ بْنِ الْمُغَفَّلِ فِي خَمْسِمِائَةٍ، فَقَالَ لِعُبَيْدِ اللَّهِ رَجُلٌ مِنْ أَصْحَابِهِ: قَدْ أَتَاكَ جَمْعٌ كَثِيرٌ فَلَا تُقَاتِلْهُمْ. فَقَالَ: يُخَوِّفُنِي بِالْقَتْلِ قَوْمِي وَإِنَّمَا أَمُوتُ إِذَا جَاءَ الْكِتَابُ الْمُؤَجَّلُ لَعَلَّ الْقَنَا تُدْنِي بِأَطْرَافِهَا الْغِنَى فَنَحْيَا كِرَامًا أَوْ نَكُرَّ فَنُقْتَلُ أَلَمْ تَرَ أَنَّ الْفَقْرَ يُزْرِي بِأَهْلِهِ وَأَنَّ الْغِنَى فِيهِ الْعُلَى وَالتَّجَمُّلُ وَإِنَّكَ إِلَّا تَرْكَبِ الْهَوْلَ لَا تَنَلْ مِنَ الْمَالِ مَا يُرْضِي الصَّدِيقَ وَيَفْضُلُ وَقَاتَلَهُمْ عُبَيْدُ اللَّهِ يَوْمَيْنِ وَهُوَ فِي ثَلَاثِمِائَةٍ، وَلَمَّا كَانَ عِنْدَ الْمَسَاءِ تَحَاجَزُوا، وَخَرَجَ عُبَيْدُ اللَّهِ مِنْ تَكْرِيتَ وَقَالَ لِأَصْحَابِهِ: إِنِّي سَائِرٌ بِكُمْ إِلَى عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ فَتَجَهَّزُوا، وَقَالَ: إِنِّي خَائِفٌ أَنْ أَمُوتَ وَلَمْ أَذْعَرْ مُصْعَبًا وَأَصْحَابَهُ. وَسَارَ نَحْوَ الْكُوفَةِ فَبَلَغَ كَسْكَرَ، فَأَخَذَ بَيْتَ مَالِهَا، ثُمَّ أَتَى الْكُوفَةَ فَنَزَلَ بِحَمَّامِ جَرِيرٍ، فَبَعَثَ إِلَيْهِ مُصْعَبٌ عُمَرَ بْنَ عُبَيْدِ اللَّهِ بْنِ مَعْمَرٍ فَقَاتَلَهُ، ( فَخَرَجَ إِلَى دَيْرِ الْأَعْوَرِ، فَبَعَثَ إِلَيْهِ مُصْعَبٌ حَجَّارَ بْنَ أَبْجَرَ، فَانْهَزَمَ حَجَّارٌ، فَشَتَمَهُ مُصْعَبٌ وَضَمَّ إِلَيْهِ الْجَوْنَ بْنَ كَعْبٍ الْهَمْدَانِيَّ وَعُمَرَ بْنَ عُبَيْدِ اللَّهِ بْنِ مَعْمَرٍ، فَقَاتَلُوهُ ) بِأَجْمَعِهِمْ، وَكَثُرَتِ الْجِرَاحَاتُ فِي عَسْكَرِ عُبَيْدِ اللَّهِ بْنِ الْحُرِّ، وَعُقِرَتْ خُيُولُهُمْ، فَانْهَزَمَ حَجَّارٌ، ثُمَّ رَجَعَ فَاقْتَتَلُوا قِتَالًا شَدِيدًا حَتَّى أَمْسَوْا، وَخَرَجَ ابْنُ الْحُرِّ مِنَ الْكُوفَةِ. وَكَتَبَ مُصْعَبٌ إِلَى زَيْدِ بْنِ الْحَارِثِ بْنِ رُوَيْمٍ الشَّيْبَانِيِّ، وَهُوَ بِالْمَدَائِنِ، يَأْمُرُهُ بِقِتَالِ ابْنِ الْحُرِّ، فَقَدَّمَ ابْنَهُ حَوْشَبًا، فَلَقِيَهُ بِبَاجِسْرَى، فَهَزَمَهُ عُبَيْدُ اللَّهِ وَقَتَلَ فِيهِمْ، وَأَقْبَلَ ابْنُ الْحُرِّ إِلَى الْمَدَائِنِ فَتَحَصَّنُوا مِنْهُ، فَخَرَجَ عُبَيْدُ اللَّهِ فَوَجَّهَ إِلَيْهِ الْجَوْنَ بْنَ كَعْبٍ الْهَمْدَانِيَّ وَبِشْرَ بْنَ عُبَيْدِ اللَّهِ الْأَسَدِيَّ، فَنَزَلَ الْجَوْنُ بِحَوْلَايَا، وَقَدِمَ بِشْرٌ إِلَى تَامَرَّا فَلَقِيَ ابْنَ الْحُرِّ، فَقَتَلَهُ ابْنُ الْحُرِّ وَهَزَمَ أَصْحَابَهُ، ثُمَّ لَقِيَ الْجَوْنَ بْنَ كَعْبٍ بِحَوْلَايَا، فَخَرَجَ إِلَيْهِ عَبْدُ الرَّحْمَنِ بْنُ عَبْدِ اللَّهِ، فَقَتَلَهُ ابْنُ الْحُرِّ وَهَزَمَ أَصْحَابَهُ، وَخَرَجَ إِلَيْهِ بَشِيرُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ بَشِيرٍ الْعِجْلِيُّ، فَقَاتَلَهُ بِسُورَاءَ قِتَالًا شَدِيدًا، فَرَجَعَ عَنْهُ بَشِيرٌ، وَأَقَامَ ابْنُ الْحُرِّ بِالسَّوَادِ، يُغِيرُ وَيَجْبِي الْخَرَاجَ. ثُمَّ لَحِقَ بِعَبْدِ الْمَلِكِ بْنِ مَرْوَانَ، فَلَمَّا صَارَ إِلَيْهِ أَكْرَمَهُ وَأَجْلَسَهُ مَعَهُ عَلَى السَّرِيرِ، وَأَعْطَاهُ مِائَةَ أَلْفِ دِرْهَمٍ، وَأَعْطَى أَصْحَابَهُ مَالًا، فَقَالَ لَهُ ابْنُ الْحُرِّ لِيُوَجِّهَ مَعَهُ جُنْدًا يُقَاتِلُ بِهِمْ مُصْعَبًا، فَقَالَ لَهُ: سِرْ بِأَصْحَابِكَ، وَادْعُ مَنْ قَدَرْتَ عَلَيْهِ، وَأَنَا مُمِدُّكَ بِالرِّجَالِ. فَسَارَ بِأَصْحَابِهِ نَحْوَ الْكُوفَةِ، فَنَزَلَ بِقَرْيَةٍ إِلَى جَانِبِ الْأَنْبَارِ، فَاسْتَأْذَنَهُ أَصْحَابُهُ فِي إِتْيَانِ الْكُوفَةِ، فَأَذِنَ لَهُمْ وَأَمَرَهُمْ أَنْ يُخْبِرُوا أَصْحَابَهُ بِقُدُومِهِ لِيَخْرُجُوا إِلَيْهِ. فَبَلَغَ ذَلِكَ الْقَيْسِيَّةَ فَأَتَوُا الْحَارِثَ بْنَ أَبِي رَبِيعَةَ عَامِلَ ابْنِ الزُّبَيْرِ بِالْكُوفَةِ، فَسَأَلُوهُ أَنْ يُرْسِلَ مَعَهُمْ جَيْشًا يُقَاتِلُونَ عُبَيْدَ اللَّهِ، وَيَغْتَنِمُونَ الْفُرْصَةَ فِيهِ بِتَفَرُّقِ أَصْحَابِهِ، فَبَعَثَ مَعَهُمْ جَيْشًا كَثِيفًا، فَسَارُوا فَلَقُوا ابْنَ الْحُرِّ، فَقَالَ لِابْنِ الْحُرِّ أَصْحَابُهُ: نَحْنُ نَفَرٌ يَسِيرٌ، وَهَذَا الْجَيْشُ لَا طَاقَةَ لَنَا فِيهِ. فَقَالَ: مَا كُنْتُ لِأَدَعَهُمْ. وَحَمَلَ عَلَيْهِمْ وَهُوَ يَقُولُ: يَا لَكَ يَوْمًا فَاتَ فِيهِ نَهْبِي وَغَابَ عَنِّي ثِقَتِي وَصَحْبِي ثُمَّ عَطَفُوا عَلَيْهِ فَكَشَفُوا أَصْحَابَهُ وَحَاوَلُوا أَنْ يَأْسِرُوهُ، فَلَمْ يَقْدِرُوا عَلَى ذَلِكَ، وَأَذِنَ لِأَصْحَابِهِ فِي الذَّهَابِ، فَذَهَبُوا فَلَمْ يَعْرِضْ لَهُمْ أَحَدٌ، وَجَعَلَ يُقَاتِلُ وَحْدَهُ، فَحَمَلَ عَلَيْهِ رَجُلٌ مِنْ بَاهِلَةَ يُكَنَّى أَبَا كُدَيَّةَ فَطَعَنَهُ، وَجَعَلُوا يَرْمُونَهُ وَيُكَتَّبُونَ عَلَيْهِ، وَلَا يَدْنُونَ مِنْهُ، وَهُوَ يَقُولُ: أَهَذِهِ نَبْلٌ أَمْ مَغَازِلُ ؟ فَلَمَّا أَثْخَنَتْهُ الْجِرَاحُ خَاضَ إِلَى مَعْبَرٍ هُنَاكَ، فَدَخَلَهُ وَلَمْ يَدْخُلْ فَرَسُهُ، فَرَكِبَ السَّفِينَةَ وَمَضَى بِهِ الْمَلَّاحُ حَتَّى تَوَسَّطَ الْفُرَاتَ، فَأَشْرَفَتْ عَلَيْهِ الْخَيْلُ، وَكَانَ مَعَهُ فِي السَّفِينَةِ نَبَطٌ، فَقَالُوا لَهُمْ: إِنَّ فِي السَّفِينَةِ طَلِبَةُ أَمِيرِ الْمُؤْمِنِينَ، فَإِنْ فَاتَكُمْ قَتَلْنَاكُمْ، فَوَثَبَ ابْنُ الْحُرِّ لِيَرْمِيَ نَفْسَهُ فِي الْمَاءِ، فَوَثَبَ إِلَيْهِ رَجُلٌ عَظِيمُ الْخَلْقِ، فَقَبَضَ عَلَى يَدَيْهِ وَجِرَاحَاتُهُ تَجْرِي دَمًا، وَضَرَبَهُ الْبَاقُونَ بِالْمَجَاذِيفِ، فَلَمَّا رَأَى أَنَّهُ يُقْصَدُ بِهِ نَحْوَ الْقَيْسِيَّةِ قَبَضَ عَلَى الَّذِي مَعَهُ، وَأَلْقَى نَفْسَهُ مَعَهُ فِي الْمَاءِ فَغَرِقَا. قصيدة عبيد الله بن الحر إلى عبد الله بن الزبير يعتب فيها مصعب بن الزبير وَقِيلَ فِي قَتْلِهِ: إِنَّهُ كَانَ يَغْشَى مُصْعَبَ بْنَ الزُّبَيْرِ بِالْكُوفَةِ، فَرَآهُ يُقَدِّمُ عَلَيْهِ غَيْرَهُ، فَكَتَبَ إِلَى عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ قَصِيدَةً يُعَاتِبُ فِيهَا مُصْعَبًا وَيُخَوِّفُهُ مَسِيرَهُ إِلَى ابْنِ مَرْوَانَ، يَقُولُ فِيهَا: أَبْلِغْ أَمِيرَ الْمُؤْمِنِينَ رِسَالَةً فَلَسْتُ عَلَى رَأْيٍ قَبِيحٍ أُوَارِبُهْ أَفِي الْحَقِّ أَنْ أُجْفَى وَيَجْعَلُ مُصْعَبٌ وَزِيرًا لَهُ مَنْ كُنْتُ فِيهِ أُحَارِبُهْ فَكَيْفَ وَقَدْ آتَيْتُكُمْ حَقَّ بَيْعَتِي وَحَقِّي يُلَوَّى عِنْدَكُمْ وَأُطَالِبُهْ وَأَبْلَيْتُكُمْ مَالًا يُضَيَّعُ مِثْلُهُ وَآسَيْتُكُمْ وَالْأَمْرُ صَعْبٌ مَرَاتِبُهْ فَلَمَّا اسْتَنَارَ الْمُلْكَ وَانْقَادَتِ الْعِدَى وَأُدْرِكَ مِنْ مُلْكِ الْعِرَاقِ رَغَائِبُهْ جَفَا مُصْعَبٌ عَنِّي وَلَوْ كَانَ غَيْرُهُ لَأَصْبَحَ فِيمَا بَيْنَنَا لَا أُعَاتِبُهُ لَقَدْ رَابَنِي مِنْ مُصْعَبٍ أَنَّ مُصْعَبًا أَرَى كُلَّ ذِي غِشِّ لَنَا هُوَ صَاحِبُهُ وَمَا أَنَا إِنْ حَلَأْتُمُونِي بِوَارِدٍ عَلَى كَدَرٍ قَدْ غُصَّ بِالْمَاءِ شَارِبُهْ وَمَا لِامْرِئٍ إِلَّا الَّذِي اللَّهُ سَائِقٌ إِلَيْهِ وَمَا قَدْ خَطَّ فِي الزَّبْرِ كَاتِبُهْ إِذَا قُمْتُ عِنْدَ الْبَابِ أَدْخَلَ مُسْلِمًا وَيَمْنَعُنِي أَنْ أَدْخُلَ الْبَابَ حَاجِبُهْ فَحَبَسَهُ مُصْعَبٌ، وَلَهُ مَعَهُ مُعَاتَبَاتٌ مِنَ الْحَبْسِ، ثُمَّ إِنَّهُ قَالَ قَصِيدَةً يَهْجُو فِيهَا قَيْسَ عَيْلَانَ، مِنْهَا: أَلَمْ تَرَ قَيْسًا قَيْسَ عَيْلَانَ بَرْقَعَتْ لِحَاهَا وَبَاعَتْ نَبْلَهَا بِالْمَغَازِلِ فَأَرْسَلَ زُفَرُ بْنُ الْحَارِثِ الْكَلَّائِيُّ إِلَى مُصْعَبٍ: إِنِّي قَدْ كَفَيْتُكَ قِتَالَ ابْنِ الزَّرْقَاءِ - يَعْنِي عَبْدَ الْمَلِكِ بْنَ مَرْوَانَ - وَابْنُ الْحُرِّ يَهْجُو قَيْسًا، ثُمَّ إِنَّ نَفَرًا مِنْ بَنِي سُلَيْمٍ أَسَرُوا ابْنَ الْحُرِّ، فَقَالَ: إِنَّمَا قُلْتُ: أَلَمْ تَرَ قَيْسًا قَيْسَ عَيْلَانَ أَقْبَلَتْ وَسَارَتْ إِلَيْنَا فِي الْقَنَا وَالْقَنَابِلِ فَقَتَلَهُ رَجُلٌ مِنْهُمْ يُقَالُ لَهُ عَيَّاشٌ.
✧ The affair of ʿUbayd Allāh b. al-Ḥurr and his killing In the year sixty-eight, ʿUbayd Allāh b. al-Ḥurr al-Juʿfī was killed. He was among the best of his people in righteousness, virtue, and diligence. His story was that he was a brave man whom circumstances, days, and opinions turned about, until it came to be that he would not submit to anyone from the Banū Umayyah or to the family of al-Zubayr. When ʿUthmān was killed and war broke out between ʿAlī and Muʿāwiyah, he made for Muʿāwiyah, and was with him because of his love for ʿUthmān. He witnessed with him at Ṣiffīn, he and Mālik b. Mismaʿ, and ʿUbayd Allāh stayed with Muʿāwiyah. He had a wife in al-Kūfah, and when his absence grew long, her brother gave her in marriage to a man called ʿIkrimah b. al-Khabīṣ. That reached ʿUbayd Allāh, so he came from Syria and brought a case against ʿIkrimah before ʿAlī. ʿAlī said to him: “You aided our enemy against us, so you have erred.” He replied: “Does that prevent me from your justice?” He said: “No.” So he related his story to him, and ʿAlī returned his wife to him. She was pregnant, so he placed her with someone he trusted until she gave birth. He attached the child to ʿIkrimah, and handed the woman over to ʿUbayd Allāh. ʿUbayd Allāh returned to Syria and stayed there until ʿAlī was killed. When he was killed, he came to al-Kūfah and went to his brothers and said: “I do not think that anyone benefits from his isolation. We were in Syria, and the affair of Muʿāwiyah was thus and thus.” They said: “And the affair of ʿAlī was thus and thus.” They used to meet over that. When Muʿāwiyah died and al-Ḥusayn b. ʿAlī was killed, ʿUbayd Allāh was not among those who attended his killing; he absented himself from that deliberately. When he was killed, Ibn Ziyād began to look for the nobles of the people of al-Kūfah, but he did not see ʿUbayd Allāh b. al-Ḥurr. Then after some days he came and entered upon him. Ibn Ziyād said to him: “Where were you, O Ibn al-Ḥurr?” He said: “I was ill.” He said: “Ill of heart or ill of body?” He replied: “As for my heart, it has not fallen ill; and as for my body, God has favored me with well-being.” Ibn Ziyād said: “You lie; rather, you were with our enemy.” He said: “Had I been with him, he would have seen my place.” Ibn Ziyād became heedless of him, so he went out, mounted his horse, then Ibn Ziyād sought him. They said: “He mounted just now.” He said: “Bring him to me.” The guards went after him and said: “Answer the emir.” He said: “Tell him on my behalf that I shall never come to him willingly.” Then he urged his horse on, and came to the dwelling of Aḥmad b. Ziyād al-Ṭāʾī. His companions gathered to him, then he departed until he came to Karbalāʾ. He looked at the slain of al-Ḥusayn and those killed with him, asked forgiveness for them, then went on to al-Madāʾin. The poetry of ʿUbayd Allāh b. al-Ḥurr al-Juʿfī concerning the killing of al-Ḥusayn. He said about that: A treacherous emir, son of a treacherous one, says: “Would that you had fought al-Ḥusayn son of Fāṭimah.” My soul blames itself for forsaking him and keeping aloof, And for pledging allegiance to this breaker of covenants. O my regret that I was not among those who aided him! Indeed, every soul that does not strive is regretful. Truly, because I was not one of his defenders, I possess a grief that will not leave me, a constant companion. May God water the souls of those who hastened To his aid with an everlasting watering of rain. I stood upon their graves and their resting places, And the inner parts nearly burst, and the eye shed tears. By my life, they were fierce lions in the battle, Swift to the fray, defenders, generous and abundant. They consoled themselves in aiding the son of their Prophet's daughter With their swords, lions of the thicket, fierce in fight. If they are killed, in every soul remains a remnant Upon the earth that has become sorrowful for that. The beholders have never seen any better than them At death: lords and brilliant, generous ones. He kills them unjustly and hopes for our affection; So leave a plan that does not suit us. By my life, you have angered us by killing them; How many of us bear rancor against you, and how many bear it! Time and again I resolve to march with a host Against a faction that has deviated from the truth, unjust. So desist, or else I will increase you With squadrons, I will assault you like the advancing hosts of the Daylamites. And Ibn al-Ḥurr stayed at his dwelling on the bank of the Euphrates until Yazīd died and the civil strife occurred. He said: “I do not think Quraysh acts justly. Where are the sons of the noble women?” Then every outcast came to him. Then he went out to al-Madāʾin and did not leave any property brought to the sultan without taking from it his stipend and the stipend of his companions, and he would write a receipt for the owner of the property for that. Then he began to traverse the districts in like manner, except that he did not touch anyone's property or a protected person. He continued thus until al-Mukhtār appeared, and he heard what he was doing in the Sawād. He seized his wife and imprisoned her. ʿUbayd Allāh came with his companions to al-Kūfah, broke the gate of the prison, and brought her out, and brought out every woman in it. He said about that: Did you not know, O Umm Tawbah, that I Am the horseman who protects the true rights of Madhḥij? And that I attacked the prison at the rising of the forenoon With every youth who protects the inviolable, fully armed. Hardly had we left the prison when there appeared to us A forehead like the sun's disk, not wrinkled, And a smooth cheek of a beloved maiden, Whom every near and generous one had watered. Life is nothing but that I visit you safely, As was our custom before my war and my expulsion. I have not ceased to be imprisoned because of your imprisonment, sorrowful, And I grieve at what you have met since then. And it is long. He began to toy with the agents of al-Mukhtār and his companions. His house in Hamadhān was burned, and they plundered his estate. So ʿUbayd Allāh marched to the estates of Hamadhān and plundered them all. He used to come to al-Madāʾin and pass by the agents of Jūkhā, taking the money they had with them, then incline to the mountain. He continued in that manner until al-Mukhtār was killed. It is said: He pledged allegiance to al-Mukhtār after refusing, and al-Mukhtār wanted to seize him, but he refrained for the sake of Ibrāhīm b. al-Ashtar. Then he marched with Ibn al-Ashtar to al-Mawṣil, but he did not witness with him the battle against Ibn Ziyād; he feigned illness. Then he parted from Ibn al-Ashtar and came with three hundred to al-Anbār, raided it, and took what was in its treasury. When he did that, al-Mukhtār ordered his house demolished and his wife seized, and he did what was previously mentioned. The imprisonment of ʿUbayd Allāh b. al-Ḥurr al-Juʿfī by Muṣʿab b. al-Zubayr. He was present with Muṣʿab at the battle against al-Mukhtār and his killing. When al-Mukhtār was killed, the people said to Muṣʿab during his second governorship: “We do not feel safe from Ibn al-Ḥurr's leaping upon the Sawād as he used to do with Ibn Ziyād and al-Mukhtār.” So he imprisoned him. He said: Who will convey to the youths that their brother Has come before a strong gate and its chamberlain? In a state the like of which he would not have accepted When he rose, shackles pulled at him. Upon the shin above the ankle, a black, silent, strong one That shortened his steps and restricted him. This was not due to the greatness of a crime I committed, but a slanderer ran with what is false. There was in the wide earth a path, And what man's ways have become narrow for him? And he said: By what trial, or by what favor, Did Muslim and al-Muhallab precede me? He means Muslim b. ʿAmr, the father of Qutaybah, and al-Muhallab b. Abī Ṣufrah. ʿUbayd Allāh spoke to a group of the notables of Madhḥij to intercede for him with Muṣʿab. He sent to the youths of Madhḥij and said: “Put on your weapons and conceal them. If Muṣʿab grants their intercession, then do not confront anyone; and if they come out and he does not grant it, then make for the prison, for I will aid you from within.” When those few persons interceded for him, Muṣʿab granted their intercession and released him. He came to his dwelling, and people came to congratulate him. He said to them: “This affair is only sound with the likes of the four past caliphs, and we do not see among us anyone resembling them, so that we might cast our reins to him. If it is the case that whoever prevails plunders, then why should we bind our necks with allegiance, when they are not braver in encounter nor greater in protection than we? The Messenger of God ﷺ said: ‘No obedience to a creature in disobedience to God—Exalted is He.’ And all of them are disobedient and contrary, strong in this world, weak in the Hereafter. So why should our inviolability be deemed lawful, when we are the people of al-Nukhaylah, al-Qādisiyyah, Jalūlāʾ, and Nahāwand? We meet spearheads with our chests and swords with our foreheads, and then our right and our merit are not recognized? So fight for your women, for I have turned over the shield's back, and have shown them enmity. There is no power except with God.” And he departed from al-Kūfah, fought them, and raided. Muṣʿab sent to him Sayf b. Hāniʾ al-Murādī, offering him the land tax of Bādūrayā and other places, and that he enter obedience. He did not answer to that. Muṣʿab sent against him al-Abrad b. Qurrah al-Riyāḥī, and he fought him. ʿUbayd Allāh routed him and struck him on his face. Then Muṣʿab sent against him also Ḥurayth b. Yazīd, and ʿUbayd Allāh killed him. Then Muṣʿab sent against him al-Ḥajjāj b. Jāriyah al-Khathʿamī and Muslim b. ʿAmr, and they met him at the river of Ṣarṣar. He fought them and routed them. Muṣʿab sent to him, summoning him to amnesty and a stipend, and that he would appoint him over any land he wished, but he did not accept. He came to Narsā, and its dihqān fled with the money of al-Fallūjah. Ibn al-Ḥurr pursued him until he passed by ʿAyn al-Tamr, where Bisṭām b. Maṣqalah b. Hubayrah al-Shaybānī was in charge. The dihqān sought refuge with them, so they went out against ʿUbayd Allāh and fought him. Al-Ḥajjāj b. Jāriyah al-Khathʿamī joined them and charged at ʿUbayd Allāh. ʿUbayd Allāh captured him, and also captured Bisṭām b. Maṣqalah and many people. He sent some of his companions and they took the money that was with the dihqān, and he released the captives. Then ʿUbayd Allāh came to Takrīt and stayed there collecting the land tax. Muṣʿab sent against him al-Abrad b. Qurrah al-Riyāḥī and al-Jawn b. Kaʿb al-Hamdānī, with a thousand men, and al-Muhallab reinforced them with Yazīd b. al-Mughaffal and five hundred men. A man among his companions said to ʿUbayd Allāh: “A large host has come to you; do not fight them.” He said: My people frighten me with death, but I Shall die only when the appointed book comes. Perhaps the spears may bring wealth by their tips, So we live nobly, or we charge again and are slain. Do you not see that poverty belittles its people, And that in wealth are elevation and adornment? And unless you ride into peril, you will not attain Of wealth what pleases the friend and leaves a surplus. ʿUbayd Allāh fought them for two days, he with three hundred men. When evening came, they withdrew from each other, and ʿUbayd Allāh left Takrīt. He said to his companions: “I am taking you to ʿAbd al-Malik b. Marwān; prepare.” And he said: “I am afraid that I may die without having terrified Muṣʿab and his companions.” He marched toward al-Kūfah and reached Kaskar, and took its treasury. Then he came to al-Kūfah and stopped at the bath of Jarīr. Muṣʿab sent against him ʿUmar b. ʿUbayd Allāh b. Maʿmar, and he fought him. (He went out to Dayr al-Aʿwar. Muṣʿab sent against him Ḥajjār b. Abjar, and Ḥajjār was routed. Muṣʿab reviled him and added to him al-Jawn b. Kaʿb al-Hamdānī and ʿUmar b. ʿUbayd Allāh b. Maʿmar, and they fought him) with all their forces. The wounds increased among the army of ʿUbayd Allāh b. al-Ḥurr, and their horses were hamstrung. Ḥajjār was routed, then returned, and they fought a severe battle until evening, and Ibn al-Ḥurr departed from al-Kūfah. Muṣʿab wrote to Zayd b. al-Ḥārith b. Ruwaym al-Shaybānī, who was at al-Madāʾin, ordering him to fight Ibn al-Ḥurr. He sent forward his son Ḥawshab, who met him at Bājasrā. ʿUbayd Allāh routed him and killed some of them. Ibn al-Ḥurr came to al-Madāʾin, and they fortified themselves against him. ʿUbayd Allāh departed, and al-Jawn b. Kaʿb al-Hamdānī and Bishr b. ʿUbayd Allāh al-Asadī were directed against him. Al-Jawn stopped at Ḥawlāyā, and Bishr advanced to Tāmarrā and met Ibn al-Ḥurr. Ibn al-Ḥurr killed him and routed his companions. Then he met al-Jawn b. Kaʿb at Ḥawlāyā. ʿAbd al-Raḥmān b. ʿAbd Allāh went out against him, and Ibn al-Ḥurr killed him and routed his companions. Bashīr b. ʿAbd al-Raḥmān b. Bashīr al-ʿIjlī went out against him and fought him at Sūrā with a severe battle, then Bashīr withdrew from him. Ibn al-Ḥurr stayed in the Sawād, raiding and collecting the land tax. Then he joined ʿAbd al-Malik b. Marwān. When he came to him, ʿAbd al-Malik honored him and seated him with him on the throne, gave him a hundred thousand dirhams, and gave his companions money. Ibn al-Ḥurr said to him that he should send with him an army with which to fight Muṣʿab. He said to him: “Go with your companions, and summon whomever you can, and I will reinforce you with men.” He marched with his companions toward al-Kūfah and stopped at a village beside al-Anbār. His companions asked his permission to go to al-Kūfah. He gave them permission and ordered them to inform his companions of his arrival so that they might come out to him. That reached the Qaysīs, and they went to al-Ḥārith b. Abī Rabīʿah, the governor of Ibn al-Zubayr in al-Kūfah, and asked him to send with them an army to fight ʿUbayd Allāh and seize the opportunity against him due to the dispersal of his companions. He sent with them a dense army, and they marched and met Ibn al-Ḥurr. His companions said to Ibn al-Ḥurr: “We are a small band, and this army is beyond our power.” He said: “I would not leave them.” And he charged at them, saying: Woe to you for a day in which my plunder escaped, And my trusted one and my companions were absent from me. Then they turned against him, dispersed his companions, and tried to capture him, but they were unable to do that. He gave his companions leave to go, and they went, and no one confronted them. He fought alone, and a man of Bāhilah, called Abū Kudayyah, charged at him and thrust him with a spear. They shot arrows at him and surrounded him, but did not come near him. He said: “Are these arrows or spindles?” When the wounds weakened him, he waded to a ferry crossing there and entered it, but his horse did not. He boarded the boat, and the boatman moved him until they reached the middle of the Euphrates. The horses looked down upon him. With him in the boat were some Nabataeans. The pursuers said to them: “In the boat is the wanted man of the Commander of the Faithful. If he escapes you, we will kill you.” Ibn al-Ḥurr leapt to throw himself into the water, but a man of great build leapt at him and seized his hands while his wounds flowed with blood. The others struck him with oars. When he saw that he was being taken toward the Qaysīs, he seized the man who was with him and threw himself with him into the water, and both drowned. A poem by ʿUbayd Allāh b. al-Ḥurr to ʿAbd Allāh b. al-Zubayr reproaching Muṣʿab b. al-Zubayr. It is said concerning his killing: He used to frequent Muṣʿab b. al-Zubayr in al-Kūfah, and he saw him giving precedence over him to others, so he wrote to ʿAbd Allāh b. al-Zubayr a poem in which he reproaches Muṣʿab and warns him of his going over to Ibn Marwān. In it he says: Convey to the Commander of the Faithful a message, for I am not dissembling upon a foul opinion. Is it just that I be shunned, while Muṣʿab takes as his minister one against whom I used to fight? How can that be, when I have given you the right of my allegiance, while my right is twisted in your presence and I keep demanding it? I have spent for you wealth the like of which is not squandered, and I have shared my all with you, while the affair was hard and its ranks steep. But when kingship shone forth, and the enemies were led in submission, and the prizes of the kingship of Iraq were attained, Muṣʿab turned away from me. Had it been anyone else, he would have become one with whom I do not contend in what lies between us. Indeed, Muṣʿab has made me suspicious, for I see Muṣʿab befriending everyone who bears deceit toward us. I am not one who, if you drive me away, comes down to a turbid water at which the drinker chokes. A man has nothing but what God drives to him, and what the writer has inscribed in the Book. When I stand at the door, he admits a Muslim, but his chamberlain prevents me from entering the door. Then Muṣʿab imprisoned him, and he had with him mutual reproaches from the prison. Then he recited a poem in which he satirized Qays ʿAylān, including: Do you not see Qays, Qays ʿAylān? They have veiled their beards and sold their arrows for spindles. So Zufar b. al-Ḥārith al-Kalāʾī sent to Muṣʿab: "I have spared you the fighting of Ibn al-Zarqāʾ"—meaning ʿAbd al-Malik b. Marwān—"while Ibn al-Ḥurr satirizes Qays." Then a group of men from Banū Sulaym captured Ibn al-Ḥurr, and he said: "I only said: Do you not see Qays, Qays ʿAylān? They have advanced and marched toward us with spears and clubs." Then a man among them named ʿAyyāsh killed him.
Tarikh (al-Tabari) 2286No grade recorded
وفي سنة ثمان وستين كَانَ بِالشَّامِ قَحْطٌ شَدِيدٌ، حَتَّى إِنَّهُمْ لَمْ يَقْدِرُوا مِنْ شِدَّتِهِ عَلَى الْغَزْوِ. لِضَعْفِهِمْ وَقِلَّةِ طَعَامِهِمْ وَمِيرَتِهِمْ. وَفِيهَا عَسْكَرَ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ بِبُطْنَانَ [ حَبِيبٍ ]، وَهُوَ قَرِيبٌ [ مِنْ ] قِنَّسْرِينَ، وَشَتَّى بِهَا ثُمَّ رَجَعَ إِلَى دِمَشْقَ. وقِيلَ فِي سنة ثمان وستين وَافَى عَرَفَاتٍ أَرْبَعَةُ أَلْوِيَةٍ : لِوَاءٌ لِابْنِ الْحَنَفِيَّةِ وَأَصْحَابِهِ، وَلِوَاءٌ لِابْنِ الزُّبَيْرِ وَأَصْحَابِهِ، وَلِوَاءٌ لِبَنِي أُمَيَّةَ، وَلِوَاءٌ لِنَجْدَةَ الْحَرُورِيِّ، وَلَمْ يَجْرِ بَيْنَهُمْ حَرْبٌ وَلَا فِتْنَةٌ، وَكَانَ أَصْحَابُ ابْنِ الْحَنَفِيَّةِ أَسْلَمَ الْجَمَاعَةِ. وَقَدْ رَوَى سَعِيدُ بْنُ جُبَيْرٍ عَنْ أَبِيهِ، قَالَ: خِفْتُ الْفِتْنَةَ فَجِئْتُ إِلَى مُحَمَّدِ بْنِ عَلِيٍّ فَقُلْتُ: اتَّقِ اللَّهَ فَإِنَّا فِي بَلَدٍ حَرَامٍ، وَالنَّاسُ وَفْدُ اللَّهِ إِلَى هَذَا الْبَيْتِ، فَلَا تُفْسِدْ عَلَيْهِمْ حَجَّتَهُمْ. فَقَالَ: وَاللَّهِ مَا أُرِيدُ ذَلِكَ، وَلَا يُؤْتَى أَحَدٌ مِنَ الْحَاجِّ مِنْ قِبَلِي، وَلَكِنِّي رَجُلٌ أَدْفَعُ عَنْ نَفْسِي، فَجِئْتُ إِلَى ابْنِ الزُّبَيْرِ فَكَلَّمْتُهُ فِي ذَلِكَ فَقَالَ: أَنَا رَجُلٌ قَدْ أَجْمَعَ النَّاسُ عَلَيَّ، فَقُلْتُ: أَرَى الْكَفَّ خَيْرًا لَكَ، قَالَ: أَفْعَلُ. فَجِئْتُ نَجْدَةَ فَكَلَّمْتُهُ فِي ذَلِكَ، فَقَالَ: أَمَّا أَنْ أَبْتَدِئَ أَحَدًا بِقِتَالٍ فَلَا، وَلَكِنْ مَنْ بَدَأَ بِقِتَالِي قَاتَلْتُهُ. ثُمَّ جِئْتُ شِيعَةَ بَنِي أُمَيَّةَ فَكَلَّمْتُهُمْ بِنَحْوِ ذَلِكَ، فَقَالُوا: نَحْنُ عَزَمْنَا عَلَى أَنْ لَا نُقَاتِلَ أَحَدًا إِلَّا أَنْ يُقَاتِلَنَا. وكَانَ أَوَّلَ مَنْ دَفَعَ رَايَةَ ابْنِ الْحَنَفِيَّةِ، ثُمَّ نَجْدَةُ، ثُمَّ بَنُو أُمَيَّةَ، ثُمَّ دَفَعَ ابْنُ الزُّبَيْرِ فَدُفَعَ النَّاسَ مَعَهُ وَكَانَ عَبْدُ اللَّهِ بْنُ عُمَرَ فِيمَنِ انْتَظَرَ دَفْعَ ابْنِ الزُّبَيْرِ، وَلَكِنَّهُ تَأَخَّرَ دَفْعُهُ فَقَالَ ابْنُ عُمَرَ: أَشْبَهَ بِتَأْخِيرِهِ دَفْعَ الْجَاهِلِيَّةِ، فَدَفَعَ ابْنُ عُمَرَ فَدَفَعَ ابْنُ الزُّبَيْرِ وَكَانَ الْعَامِلَ لِابْنِ الزُّبَيْرِ عَلَى الْمَدِينَةِ هَذِهِ السَّنَةَ جَابِرُ بْنُ الْأَسْوَدِ بْنِ عَوْفٍ الزُّهْرِيُّ، وَعَلَى الْبَصْرَةِ وَالْكُوفَةِ مُصْعَبٌ أَخُوهُ، وَعَلَى قَضَاءِ الْكُوفَةِ عَبْدُ اللَّهِ بْنُ عُتْبَةَ بْنِ مَسْعُودٍ، وَعَلَى قَضَاءِ الْبَصْرَةِ هِشَامُ بْنُ هُبَيْرَةَ، وَعَلَى خُرَاسَانَ عَبْدُ اللَّهِ بْنُ خَازِمٍ، وَكَانَ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ بِالشَّامِ مُشَاقِقًا لِابْنِ الزُّبَيْرِ. وَفي سنة ثمان وستين هَلَكَ مَلِكُ الرُّومِ قُسْطَنْطِينُ بْنُ قُسْطَنْطِينَ بِبَلَدِهِ، لَعَنَهُ اللَّهُ.
✧ In the year sixty-eight, there was a severe drought in Syria, so severe that they could not undertake military expeditions due to their weakness and the scarcity of their food and provisions. In this year, ʿAbd al-Malik b. Marwān encamped at Buṭnān [Ḥabīb], which is near Qinnasrīn, and spent the winter there, then returned to Damascus. It is said that in the year sixty-eight, four banners met at ʿArafāt: a banner for Ibn al-Ḥanafiyya and his companions, a banner for Ibn al-Zubayr and his companions, a banner for the Banū Umayya, and a banner for Najda al-Ḥarūrī. No war or strife occurred between them, and the companions of Ibn al-Ḥanafiyya were the most peaceful of the groups. Saʿīd b. Jubayr reported from his father, who said: I feared strife, so I came to Muḥammad b. ʿAlī and said: Fear God, for we are in a sacred land, and the people are God's delegation to this House, so do not ruin their pilgrimage for them. He said: By God, I do not intend that, and no pilgrim will be harmed because of me; I am a man defending myself. Then I came to Ibn al-Zubayr and spoke to him about that. He said: I am a man upon whom the people have agreed. I said: I think that restraint is better for you. He said: I will do it. Then I came to Najda and spoke to him about that. He said: As for initiating fighting against anyone, I will not, but whoever initiates fighting against me, I will fight him. Then I came to the partisans of the Banū Umayya and spoke to them similarly. They said: We have resolved not to fight anyone unless they fight us. The first to push off was the banner of Ibn al-Ḥanafiyya, then Najda, then the Banū Umayya, then Ibn al-Zubayr pushed off, and the people pushed off with him. ʿAbd Allāh b. ʿUmar was among those who waited for Ibn al-Zubayr's push-off, but his push-off was delayed, so Ibn ʿUmar said: His delay resembles the push-off of the pre-Islamic era. Then Ibn ʿUmar pushed off, and Ibn al-Zubayr pushed off. The governor for Ibn al-Zubayr over Madinah that year was Jābir b. al-Aswad b. ʿAwf al-Zuhrī; over Basra and Kufa was his brother Muṣʿab; over the judiciary of Kufa was ʿAbd Allāh b. ʿUtba b. Masʿūd; over the judiciary of Basra was Hishām b. Hubayra; and over Khurasan was ʿAbd Allāh b. Khāzim. ʿAbd al-Malik b. Marwān was in Syria in opposition to Ibn al-Zubayr. In the year sixty-eight, the king of the Byzantines, Constantine son of Constantine, perished in his country, may God curse him.
Tarikh (al-Tabari) 2287No grade recorded
وَفِيهَا تُوُفِّيَ عَبْدُ اللَّهِ بْنُ عَبَّاسٍ تُرْجُمَانُ الْقُرْآنِ، وَابْنُ عَمِّ رَسُولِ الْمَلِكِ الدَّيَّانِ هُوَ عَبْدُ اللَّهِ بْنُ عَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ بْنِ هَاشِمِ بْنِ عَبْدِ مَنَافِ بْنِ قُصَيٍّ أَبُو الْعَبَّاسِ الْهَاشِمِيُّ بْنُ عَمِّ رَسُولِ اللَّهِ ﷺ حَبْرُ هَذِهِ الْأُمَّةِ، وَمُفَسِّرُ كِتَابِ اللَّهِ وَتُرْجُمَانُهُ، كَانَ يُقَالُ لَهُ: الْحَبْرُ وَالْبَحْرُ، رَوَى عَنْ رَسُولِ اللَّهِ ﷺ شَيْئًا كَثِيرًا، وَعَنْ جَمَاعَةٍ مِنَ الصَّحَابَةِ، وَأَخَذَ عَنْهُ خَلْقٌ مِنَ الصَّحَابَةِ، وَأُمَمٌ مِنَ التَّابِعَيْنِ، وَلَهُ مُفْرَدَاتٌ لَيْسَتْ لِغَيْرِهِ مِنَ الصَّحَابَةِ ; لِاتِّسَاعِ عِلْمِهِ وَكَثْرَةِ فَهْمِهِ وَكَمَالِ عَقْلِهِ وَسِعَةِ فَضْلِهِ وَنُبْلِ أَصْلِهِ ؓ وَأَرْضَاهُ. وَأُمُّهُ أُمُّ الْفَضْلِ لُبَابَةُ بِنْتُ الْحَارِثِ الْهِلَالِيَّةُ أُخْتُ مَيْمُونَةَ بِنْتِ الْحَارِثِ أُمِّ الْمُؤْمِنِينَ، وَهُوَ وَالِدُ الْخُلَفَاءِ الْعَبَّاسِيِّينَ وَهُوَ أَحَدُ إِخْوَةٍ عَشَرَةٍ ذُكُورٍ لِلْعَبَّاسِ مِنْ أُمِّ الْفَضْلِ، وَهُوَ آخِرُهُمْ مَوْلِدًا، وَقَدْ مَاتَ كُلُّ وَاحِدٍ مِنْهُمْ فِي بَلَدٍ بَعِيدٍ مِنَ الْآخَرِ جِدًّا،. قَالَ مُسْلِمُ بْنُ خَالِدٍ الزِّنْجِيُّ الْمَكِّيُّ، بسنده عَنِ ابْنِ عَبَّاسٍ قَالَ: لَمَّا كَانَ رَسُولُ اللَّهِ ﷺ فِي الشِّعْبِ جَاءَ أَبِي إِلَى رَسُولِ اللَّهِ ﷺ فَقَالَ: يَا مُحَمَّدُ أَرَى أُمَّ الْفَضْلِ قَدِ اشْتَمَلَتْ عَلَى حَمْلٍ، فَقَالَ: " لَعَلَّ اللَّهَ أَنْ يُقِرَّ أَعْيُنَكُمْ " قَالَ: فَأَتَى بِي رَسُولُ اللَّهِ ﷺ، وَأَنَا فِي خِرْقَةٍ فَحَنَّكَنِي بِرِيقِهِ. قَالَ مُجَاهِدٌ: فَلَا نَعْلَمُ أَحَدًا حَنَّكَهُ رَسُولُ اللَّهِ ﷺ بِرِيقِهِ غَيْرَهُ.وَعَنْ عَمْرِو بْنِ دِينَارٍ قَالَ: وُلِدَ ابْنُ عَبَّاسٍ عَامَ الْهِجْرَةِ. وَرَوَى الْوَاقِدِيُّ، مِنْ طَرِيقِ شُعْبَةَ، عَنِ ابْنِ عَبَّاسٍ أَنَّهُ قَالَ: وُلِدْتُ قَبْلَ الْهِجْرَةِ بِثَلَاثِ سِنِينَ وَنَحْنُ فِي الشِّعْبِ، وَتُوُفِّيَ رَسُولُ اللَّهِ ﷺ وَأَنَا ابْنُ ثَلَاثَ عَشْرَةَ سَنَةً، ثُمَّ قَالَ الْوَاقِدِيُّ: وَهَذَا مَا لَا خِلَافَ فِيهِ بَيْنَ أَهْلِ الْعِلْمِ، وَاحْتَجَّ الْوَاقِدِيُّ بِأَنَّهُ كَانَ قَدْ نَاهَزَ الْحُلُمَ عَامَ حَجَّةِ الْوَدَاعِ. وَفِي " صَحِيحِ الْبُخَارِيِّ " عَنِ ابْنِ عَبَّاسٍ، قَالَ: تُوُفِّيَ رَسُولُ اللَّهِ ﷺ وَأَنَا مَخْتُونٌ، وَكَانُوا لَا يَخْتِنُونَ الْغُلَامَ حَتَّى يَحْتَلِمَ. وَقَالَ شُعْبَةُ، وَ هُشَيْمٌ وَأَبُو عَوَانَةَ، بسندهم عَنِ ابْنِ عَبَّاسٍ، قَالَ: تُوُفِّيَ رَسُولُ اللَّهِ ﷺ وَأَنَا ابْنُ عَشْرِ سِنِينَ، مَخْتُونٌ. زَادَ هُشَيْمٌ: وَقَدْ جَمَعْتُ الْمُحْكَمَ عَلَى عَهْدِ رَسُولِ اللَّهِ ﷺ. قُلْتُ: وَمَا الْمُحْكَمُ ؟ قَالَ: الْمُفَصَّلُ. وَقَالَ أَبُو دَاوُدَ الطَّيَالِسِيُّ، بسنده عَنِ ابْنِ عَبَّاسٍ قَالَ: قُبِضَ رَسُولُ اللَّهِ ﷺ وَأَنَا ابْنُ خَمْسَ عَشْرَةَ سَنَةً مَخْتُونٌ. وَهَذَا هُوَ الْأَصَحُّ، وَيُؤَيِّدُهُ صِحَّةُ مَا ثَبَتَ فِي " الصَّحِيحَيْنِ "، وَرَوَاهُ مَالِكٌ بسنده عَنْ عُبَيْدِ اللَّهِ، عَنِ ابْنِ عَبَّاسٍ قَالَ: أَقْبَلْتُ رَاكِبًا عَلَى حِمَارٍ أَتَانٍ، وَأَنَا يَوْمَئِذٍ قَدْ نَاهَزْتُ الِاحْتِلَامَ، وَرَسُولُ اللَّهِ ﷺ يُصَلِّي بِالنَّاسِ بِمِنًى إِلَى غَيْرِ جِدَارٍ، فَمَرَرْتُ بَيْنَ يَدَيْ بَعْضِ الصَّفِّ، فَنَزَلْتُ وَأَرْسَلْتُ الْأَتَانَ تَرْتَعُ وَدَخَلْتُ فِي الصَّفِّ، فَلَمْ يُنْكِرْ ذَلِكَ عَلَيَّ أَحَدٌ. وَثَبَتَ عَنْهُ فِي " الصَّحِيحِ " أَنَّهُ قَالَ: كُنْتُ أَنَا وَأُمِّي مِنَ الْمُسْتَضْعَفِينَ ; كَانَتْ أُمِّي مِنَ النِّسَاءِ وَكُنْتُ أَنَا مِنَ الْوِلْدَانِ. وَهَاجَرَ مَعَ أَبِيهِ قَبْلَ الْفَتْحِ، فَاتَّفَقَ لُقْيَاهُمَا النَّبِيَّ ﷺ بِالْجُحْفَةِ وَهُوَ ذَاهِبٌ لِفَتْحِ مَكَّةَ، فَشَهِدَ الْفَتْحَ وَحُنَيْنًا وَالطَّائِفَ عَامَ ثَمَانٍ، وَقِيلَ: كَانَ فِي سَنَةِ تِسْعٍ، وَحَجَّةُ الْوَدَاعِ سَنَةَ عَشْرٍ. وَصَحِبَ النَّبِيَّ ﷺ مِنْ حِينَئِذٍ وَلَزِمَهُ وَأَخَذَ عَنْهُ وَحَفِظَ، وَضَبَطَ الْأَقْوَالَ وَالْأَفْعَالَ وَالْأَحْوَالَ، وَأَخَذَ عَنِ الصَّحَابَةِ عِلْمًا عَظِيمًا مَعَ الْفَهْمِ الثَّاقِبِ وَالْبَلَاغَةِ وَالْفَصَاحَةِ وَالْجَمَالِ وَالْمَلَاحَةِ وَالْأَصَالَةِ وَالْبَيَانِ، دعاء النبي لعبد الله بن عباس وَدَعَا لَهُ رَسُولُ الرَّحْمَنِ ﷺ، وَذَلِكَ كَمَا وَرَدَتْ بِهِ الْأَحَادِيثُ الثَّابِتَةُ الْأَرْكَانِ أَنَّ رَسُولَ اللَّهِ ﷺ دَعَا لَهُ بِأَنْ يُعَلِّمَهُ اللَّهُ التَّأْوِيلَ، وَأَنْ يُفَقِّهَهُ فِي الدِّينِ . وَقَالَ الزُّبَيْرُ بْنُ بَكَّارٍ بسنده عَنِ ابْنِ عُمَرَ أَنَّهُ قَالَ: إِنَّ عُمَرَ كَانَ يَدْعُو عَبْدَ اللَّهِ بْنَ عَبَّاسٍ فَيُقَرِّبُهُ وَيَقُولُ: إِنِّي رَأَيْتُ رَسُولَ اللَّهِ ﷺ دَعَاكَ يَوْمًا فَمَسَحَ رَأْسَكَ، وَتَفَلَ فِي فِيكَ وَقَالَ: اللَّهُمَّ فَقِّهْهُ فِي الدِّينِ وَعَلِّمْهُ التَّأْوِيلَ، وَبِهِ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: اللَّهُمَّ بَارِكْ فِيهِ وَانْشُرْ مِنْهُ وَقَالَ الْإِمَامُ أَحْمَدُ بسنده أَنْ كُرَيْبًا أَخْبَرَهُ أَنَّ ابْنَ عَبَّاسٍ قَالَ: أَتَيْتُ رَسُولَ اللَّهِ ﷺ مِنْ آخَرِ اللَّيْلِ فَصَلَّيْتُ خَلْفَهُ، فَأَخَذَ بِيَدِي فَجَرَّنِي حَتَّى جَعَلَنِي حِذَاءَهُ، فَلَمَّا أَقْبَلَ رَسُولُ اللَّهِ ﷺ عَلَى صِلَاتِهِ خَنَسْتُ، فَصَلَّى رَسُولُ اللَّهِ ﷺ، فَلَمَّا انْصَرَفَ قَالَ لِي: مَا شَأْنِي أَجْعَلُكَ فِي حِذَائِي فَتَخْنِسُ ؟ فَقُلْتُ: يَا رَسُولَ اللَّهِ أَوَيَنْبَغِي لِأَحَدٍ أَنْ يُصَلِّيَ حِذَاءَكَ، وَأَنْتَ رَسُولُ اللَّهِ الَّذِي أَعْطَاكَ اللَّهُ عَزَّ وَجَلَّ ؟ قَالَ: فَأَعْجَبْتُهُ، فَدَعَا اللَّهَ لِي أَنْ يَزِيدَنِي عِلْمًا وَفَهْمًا، قَالَ: ثُمَّ رَأَيْتُ رَسُولَ اللَّهِ ﷺ نَامَ حَتَّى سَمِعْتُهُ يَنْفُخُ، ثُمَّ أَتَاهُ بِلَالٌ فَقَالَ: يَا رَسُولَ اللَّهِ، الصَّلَاةُ. فَقَامَ فَصَلَّى مَا أَعَادَ وُضُوءًا. وَقَالَ الْإِمَامُ أَحْمَدُ بسنده عَنِ ابْنِ عَبَّاسٍ، قَالَ: أَتَى رَسُولُ اللَّهِ ﷺ الْخَلَاءَ فَوَضَعْتُ لَهُ وُضُوءًا، فَلَمَّا خَرَجَ قَالَ: مَنْ وَضَعَ ذَا ؟ فَقِيلَ: ابْنُ عَبَّاسٍ. فَقَالَ: اللَّهُمَّ فَقِّهْهُ فِي الدِّينِ وَعَلِّمْهُ التَّأْوِيلَ وعَنِ ابْنِ عَبَّاسٍ قَالَ: رَأَيْتُ جِبْرِيلَ مَرَّتَيْنِ وَدَعَا لِي رَسُولُ اللَّهِ ﷺ بِالْحِكْمَةِ مَرَّتَيْنِ وَقَالَ الْإِمَامُ أَحْمَدُ:بسنده عَنِ ابْنِ عَبَّاسٍ قَالَ: كُنْتُ مَعَ أَبِي عِنْدِ النَّبِيِّ ﷺ وَعِنْدَهُ رَجُلٌ يُنَاجِيهِ، قَالَ عَفَّانُ: وَهُوَ كَالْمُعْرِضِ عَنِ الْعَبَّاسِ، فَخَرَجْنَا مِنْ عِنْدِهِ فَقَالَ الْعَبَّاسُ: أَلَمْ تَرَ إِلَى ابْنِ عَمِّكَ كَالْمُعْرِضِ عَنِّي ؟ فَقُلْتُ: إِنَّهُ كَانَ عِنْدَهُ رَجُلٌ يُنَاجِيهِ. قَالَ عَفَّانُ: قَالَ: أَوَكَانَ عِنْدَهُ أَحَدٌ ؟ قُلْتُ: نَعَمْ. فَرَجَعَ إِلَيْهِ فَقَالَ: يَا رَسُولَ اللَّهِ هَلْ كَانَ عِنْدَكَ أَحَدٌ ; فَإِنَّ عَبْدَ اللَّهِ أَخْبَرَنِي أَنَّهُ كَانَ عِنْدَكَ رَجُلٌ تُنَاجِيهِ ؟ قَالَ: هَلْ رَأَيْتَهُ يَا عَبْدَ اللَّهِ ؟ قَالَ: قُلْتُ: نَعَمْ. قَالَ: ذَاكَ جِبْرِيلُ عَلَيْهِ السَّلَامُ. وَقَدْ رُوِيَ مِنْ حَدِيثِ الْمَهْدِيِّ عَنْ آبَائِهِ، وَفِيهِ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ لَهُ: أَمَا إِنَّكَ سَتُصَابُ فِي بَصَرِكَ فَكَانَ كَذَلِكَ. وَقَدْ وَرَدَ فِي فَضَائِلِ ابْنِ عَبَّاسٍ أَحَادِيثُ كَثِيرَةٌ مِنْهَا مَا هُوَ مُنْكَرٌ جِدًّا أَضْرَبْنَا عَنْ كَثِيرٍ مِنْهَا صَفْحًا، وَذَكَرْنَا مَا فِيهِ مَقْنَعٌ وَكِفَايَةٌ عَمَّا سِوَاهُ. علم عبد الله بن عباس وَقَالَ أَبُو بَكْرٍ الْبَيْهَقِيُّ بسنده عَنِ ابْنِ عَبَّاسٍ قَالَ: لَمَّا قُبِضَ رَسُولُ اللَّهِ ﷺ قُلْتُ لِرَجُلٍ مِنَ الْأَنْصَارِ: هَلُمَّ فَلْنَسْأَلْ أَصْحَابَ رَسُولِ اللَّهِ ﷺ فَإِنَّهُمُ الْيَوْمَ كَثِيرٌ. فَقَالَ: يَا عَجَبًا لَكَ يَابْنَ عَبَّاسٍ ! أَتَرَى النَّاسَ يَفْتَقِرُونَ إِلَيْكَ وَفِي النَّاسِ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ مَنْ فِيهِمْ ؟ قَالَ: فَتَرَكَ ذَلِكَ، وَأَقْبَلْتُ أَنَا أَسْأَلُ أَصْحَابَ رَسُولِ اللَّهِ ﷺ، فَإِنْ كَانَ لَيَبْلُغُنِي الْحَدِيثُ عَنِ الرَّجُلِ فَآتِي بَابَهُ وَهُوَ قَائِلٌ، فَأَتَوَسَّدُ رِدَائِي عَلَى بَابِهِ يَسْفِي الرِّيحُ عَلَيَّ مِنَ التُّرَابِ، فَيَخْرُجُ فَيَرَانِي فَيَقُولُ: يَابْنَ عَمِّ رَسُولِ اللَّهِ، مَا جَاءَ بِكَ ؟ هَلَّا أَرْسَلْتَ إِلَيَّ فَآتِيكَ ؟ فَأَقُولُ: لَا، أَنَا أَحَقُّ أَنْ آتِيَكَ. قَالَ: فَأَسْأَلُهُ عَنِ الْحَدِيثِ. قَالَ: فَعَاشَ هَذَا الرَّجُلُ الْأَنْصَارِيُّ حَتَّى رَآنِي وَقَدِ اجْتَمَعَ حَوْلِي النَّاسُ يَسْأَلُونِي، فَيَقُولُ: هَذَا الْفَتَى كَانَ أَعْقَلَ مِنِّي. وعَنِ ابْنِ عَبَّاسٍ، قَالَ: وَجَدْتُ عَامَّةَ عِلْمِ رَسُولِ اللَّهِ ﷺ عِنْدَ هَذَا الْحَيِّ مِنَ الْأَنْصَارِ، إِنْ كُنْتُ لَأَقِيلُ بِبَابِ أَحَدِهِمْ، وَلَوْ شِئْتُ أَنْ يُؤْذَنَ لِي عَلَيْهِ لَأَذِنَ، وَلَكِنْ أَبْتَغِي بِذَلِكَ طِيبَ نَفْسِهِ. وَقَالَ مُحَمَّدُ بْنُ سَعْدٍ بسنده عَنْ أَبِي سَلَمَةَ الْحَضْرَمِيِّ، قَالَ: سَمِعْتُ ابْنَ عَبَّاسٍ يَقُولُ: كُنْتُ أَلْزَمُ الْأَكَابِرَ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ مِنَ الْمُهَاجِرِينَ وَالْأَنْصَارِ، فَأَسْأَلُهُمْ عَنْ مَغَازِي رَسُولِ اللَّهِ ﷺ وَمَا نَزَلَ مِنَ الْقُرْآنِ فِي ذَلِكَ، وَكُنْتُ لَا آتِي أَحَدًا مِنْهُمْ إِلَّا سُرَّ بِإِتْيَانِي ; لِقُرْبِي مِنْ رَسُولِ اللَّهِ ﷺ، فَجَعَلْتُ أَسْأَلُ أُبَيَّ بْنَ كَعْبٍ يَوْمًا - وَكَانَ مِنَ الرَّاسِخِينَ فِي الْعِلْمِ - عَمَّا نَزَلَ مِنَ الْقُرْآنِ بِالْمَدِينَةِ. فَقَالَ: نَزَلَ سَبْعٌ وَعِشْرُونَ سُورَةً وَسَائِرُهَا بِمَكَّةَ. وَقَالَ أَحْمَدُ: عَنْ عَبْدِ الرَّزَّاقِ،، عَنْ مَعْمَرٍ، قَالَ: عَامَّةُ عِلْمِ ابْنِ عَبَّاسٍ مِنْ ثَلَاثَةٍ مِنْ عُمَرَ، وَ عَلِيٍّ، وَ أُبَيِّ بْنِ كَعْبٍ. وَقَالَ طَاوُسٌ: عَنِ ابْنِ عَبَّاسٍ أَنَّهُ قَالَ: إِنْ كُنْتُ لَأَسْأَلُ عَنِ الْأَمْرِ الْوَاحِدِ ثَلَاثِينَ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ. وَقَالَ مُغِيرَةُ، عَنِ الشَّعْبِيِّ قَالَ: قِيلَ لِابْنِ عَبَّاسٍ: أَنَّى أَصَبْتَ هَذَا الْعِلْمَ ؟ قَالَ: بِلِسَانٍ سَئُولٍ، وَقَلْبٍ عَقُولٍ. وَثَبَتَ عَنْ عُمَرَ بْنِ الْخَطَّابِ أَنَّهُ كَانَ يُجْلِسُ ابْنَ عَبَّاسٍ مَعَ مَشَايِخِ الصَّحَابَةِ، وَيَقُولُ: نِعْمَ تُرْجُمَانُ الْقُرْآنِ عَبْدُ اللَّهِ بْنُ عَبَّاسٍ، وَكَانَ إِذَا أَقْبَلَ يَقُولُ عُمَرُ: جَاءَ فَتَى الْكُهُولِ، وَذُو اللِّسَانِ السَّئُولِ وَالْقَلْبِ الْعُقُولِ. وَثَبَتَ فِي الصَّحِيحِ أَنَّ عُمَرَ سَأَلَ الصَّحَابَةَ عَنْ تَفْسِيرِ إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ فَسَكَتَ بَعْضٌ وَأَجَابَ بَعْضٌ بِجَوَابٍ لَمْ يَرْتَضِهِ عُمَرُ، ثُمَّ سَأَلَ ابْنَ عَبَّاسٍ عَنْهَا فَقَالَ: أَجَلُ رَسُولِ اللَّهِ ﷺ نُعِيَ إِلَيْهِ، فَقَالَ: لَا أَعْلَمُ مِنْهَا إِلَّا مَا تَعْلَمُ. وَأَرَادَ عُمَرُ بِذَلِكَ أَنْ يُقَرِّرَ عِنْدَهُمْ جَلَالَةَ قَدْرِهِ، وَكَبِيرَ مَنْزِلَتِهِ فِي الْعِلْمِ وَالْفَهْمِ. وَسَأَلَهُ مَرَّةً عَنْ لَيْلَةِ الْقَدْرِ، فَاسْتَنْبَطَ أَنَّهَا فِي اللَّيْلَةِ السَّابِعَةِ مِنَ الْعَشْرِ الْأَخِيرِ، فَاسْتَحْسَنَهُ عُمَرُ وَاسْتَجَادَهُ، كَمَا ذَكَرْنَا فِي التَّفْسِيرِ. وَقَدْ قَالَ الْحَسَنُ بْنُ عَرَفَةَ بسنده عَنْ سَعِيدِ بْنِ جُبَيْرٍ، قَالَ: قَالَ عُمَرُ لِابْنِ عَبَّاسٍ: لَقَدْ عَلِمْتَ عِلْمًا مَا عَلِمْنَاهُ. وَقَالَ الْأَوْزَاعِيُّ: قَالَ عُمَرُ لِابْنِ عَبَّاسٍ: إِنَّكَ لَأَصْبَحُ فِتْيَانِنَا وَجْهًا، وَأَحْسَنُهُمْ عَقْلًا وَأَفْقَهُهُمْ فِي كِتَابِ اللَّهِ عَزَّ وَجَلَّ. وعَنِ ابْنِ عَبَّاسٍ قَالَ: قَالَ لِي أَبِي: إِنَّ عُمَرَ بْنَ الْخَطَّابِ يُدْنِيكَ وَيُجْلِسُكَ مَعَ أَكَابِرِ الصَّحَابَةِ، فَاحْفَظْ عَنِّي ثَلَاثًا ; لَا تُفْشِيَنَّ لَهُ سِرًّا، وَلَا تَغْتَابَنَّ عِنْدَهُ أَحَدًا، وَلَا يُجَرِّبَنَّ عَلَيْكَ كَذِبًا. قَالَ الشَّعْبِيُّ: قُلْتُ لِابْنِ عَبَّاسٍ: كُلُّ وَاحِدَةٍ خَيْرٌ مِنْ أَلْفٍ، فَقَالَ ابْنُ عَبَّاسٍ: بَلْ كُلُّ وَاحِدَةٍ خَيْرٌ مِنْ عَشَرَةِ آلَافٍ. مشاهد عبد الله بن عباس وَقَالَ الْوَاقِدِيُّ بسنده عَنْ عَطَاءِ بْنِ يَسَارٍ، أَنَّ عُمَرَ، وَ عُثْمَانَ كَانَا يَدْعُوَانِ ابْنَ عَبَّاسٍ فَيُشِيرُ مَعَ أَهْلِ بَدْرٍ ، وَكَانَ يُفْتِي فِي عَهْدِ عُمَرَ، وَ عُثْمَانَ إِلَى يَوْمِ مَاتَ. قُلْتُ: وَشَهِدَ فَتْحَ إِفْرِيقِيَّةَ سَنَةَ سَبْعٍ وَعِشْرِينَ مَعَ ابْنِ أَبِي سَرْحٍ. وَقَالَ الزُّهْرِيُّ: عَنْ عَلِيِّ بْنِ الْحُسَيْنِ، عَنْ أَبِيهِ قَالَ: نَظَرَ أَبِي إِلَى ابْنِ عَبَّاسٍ يَوْمَ الْجَمَلِ يَمْشِي بَيْنَ الصَّفَّيْنِ، فَقَالَ: أَقَرَّ اللَّهُ عَيْنَ مَنْ لَهُ ابْنُ عَمٍّ مِثْلُ هَذَا. وَقَدْ شَهِدَ مَعَ عَلِيٍّ الْجَمَلَ وَصِفِّينَ، وَكَانَ أَمِيرًا عَلَى الْمَيْسَرَةِ، وَشَهِدَ مَعَهُ قِتَالَ الْخَوَارِجِ، وَكَانَ مِمَّنْ أَشَارَ عَلَى عَلِيٍّ أَنْ يَسْتَنِيبَ مُعَاوِيَةَ عَلَى الشَّامِ وَأَنْ لَا يَعْزِلَهُ عَنْهَا فِي بَادِئِ الْأَمْرِ، حَتَّى قَالَ لَهُ فِيمَا قَالَ: إِنْ أَحْبَبْتَ عَزْلَهُ فَوَلِّهِ شَهْرًا وَاعْزِلْهُ دَهْرًا. فَأَبَى عَلِيٌّ إِلَّا أَنْ يُقَاتِلَهُ، فَكَانَ مَا كَانَ مِمَّا قَدْ سَبَقَ بَيَانُهُ. وَلَمَّا تَرَاوَضَ الْفَرِيقَانِ عَلَى تَحْكِيمِ الْحَكَمَيْنِ، طَلَبَ ابْنُ عَبَّاسٍ أَنْ يَكُونَ مِنْ جِهَةِ عَلِيٍّ ; لِيُكَافِئَ عَمْرَو بْنَ الْعَاصِ، فَامْتَنَعَتْ مَذْحِجُ وَأَهْلُ الْيَمَنِ إِلَّا أَنْ يَكُونَ مِنْ جِهَةِ عَلِيٍّ أَبُو مُوسَى الْأَشْعَرِيُّ، فَكَانَ مِنْ أَمْرِ الْحَكَمَيْنِ مَا سَلَفَ أَيْضًا. وَقَدِ اسْتَنَابَهُ عَلِيٌّ عَلَى الْبَصْرَةِ، وَأَقَامَ لِلنَّاسِ الْحَجَّ فِي بَعْضِ السِّنِينَ، فَخَطَبَ بِهِمْ فِي عَرَفَاتٍ خُطْبَةً، وَفَسَّرَ فِيهَا سُورَةَ الْبَقَرَةِ، وَفِي رِوَايَةٍ: سُورَةَ النُّورِ. قَالَ مَنْ سَمِعَهُ: فَسَّرَ ذَلِكَ تَفْسِيرًا لَوْ سَمِعَتْهُ الرُّومُ وَالتُّرْكُ وَالدَّيْلَمُ لَأَسْلَمُوا. وَهُوَ أَوَّلُ مَنْ عَرَّفَ بِالنَّاسِ فِي الْبَصْرَةِ ، فَكَانَ يَصْعَدُ الْمِنْبَرَ لَيْلَةَ عَرَفَةَ، وَيَجْتَمِعُ أَهْلُ الْبَصْرَةِ حَوْلَهُ فَيُفَسِّرُ شَيْئًا مِنَ الْقُرْآنِ، وَيُذَكِّرُ النَّاسَ مِنْ بَعْدِ الْعَصْرِ إِلَى الْغُرُوبِ، ثُمَّ يَنْزِلُ فَيُصَلِّي بِهِمُ الْمَغْرِبَ. وَقَدِ اخْتَلَفَ الْعُلَمَاءُ بَعْدَهُ فِي ذَلِكَ ; فَمِنْهُمْ مَنْ كَرِهَ ذَلِكَ وَقَالَ: هُوَ بِدْعَةٌ لَمْ يَعْمَلْهَا رَسُولُ اللَّهِ ﷺ، وَلَا أَحَدٌ مِنَ الصَّحَابَةِ إِلَّا ابْنَ عَبَّاسٍ، وَمِنْهُمْ مَنِ اسْتَحَبَّ ذَلِكَ لِأَجْلِ ذِكْرِ اللَّهِ وَمُوَافَقَةِ الْحُجَّاجِ. وَقَدْ كَانَ ابْنُ عَبَّاسٍ يَنْتَقِدُ عَلَى عَلِيٍّ فِي بَعْضِ أَحْكَامِهِ فَيَرْجِعُ إِلَيْهِ عَلِيٌّ فِي ذَلِكَ، كَمَا قَالَ الْإِمَامُ أَحْمَدُ: بسنده أَنَّ عَلِيًّا حَرَّقَ نَاسًا ارْتَدَوْا عَنِ الْإِسْلَامِ، فَبَلَغَ ذَلِكَ ابْنَ عَبَّاسٍ فَقَالَ: لَمْ أَكُنْ لِأُحَرِّقُهُمْ بِالنَّارِ إِنَّ رَسُولَ اللَّهِ ﷺ قَالَ: لَا تُعَذِّبُوا بِعَذَابِ اللَّهِ. وَكُنْتُ قَاتِلَهُمْ ; لِقَوْلِ رَسُولِ اللَّهِ ﷺ مَنْ بَدَّلَ دِينَهُ فَاقْتُلُوهُ. فَبَلَغَ ذَلِكَ عَلِيًّا فَقَالَ: وَيْحَ ابْنِ عَبَّاسٍ ! وَفِي رِوَايَةٍ: وَيْحَ ابْنِ عَبَّاسٍ إِنَّهُ لَغَوَّاصٌ عَلَى الْهَنَاتِ. وَقَدْ كَافَأَهُ عَلِيٌّ. إباحة عبد الله بن عباس للمتعة والحمر الإنسية فَإِنَّ ابْنَ عَبَّاسٍ كَانَ يَرَى إِبَاحَةَ الْمُتْعَةِ، وَتَحْلِيلَ الْحُمْرِ الْإِنْسِيَّةِ ، فَقَالَ لَهُ عَلِيٌّ: إِنَّكَ امْرُؤٌ تَائِهٌ إِنَّ رَسُولَ اللَّهِ ﷺ نَهَى عَنْ نِكَاحِ الْمُتْعَةِ، وَعَنْ لُحُومِ الْحُمُرِ الْإِنْسِيَّةِ يَوْمَ خَيْبَرَ. وَهَذَا الْحَدِيثُ مُخْرَّجٌ فِي " الصَّحِيحَيْنِ " وَغَيْرِهِمَا، وَلَهُ أَلْفَاظٌ هَذَا مِنْ أَحْسَنِهَا، وَاللَّهُ سُبْحَانَهُ وَتَعَالَى أَعْلَمُ. فضل عبد الله بن عباس وَقَالَ الْبَيْهَقِيُّ بسنده عن أَبَا بَكْرِ بْنَ الْمُؤَمِّلِ يَقُولُ: سَمِعْتُ أَبَا نَصْرِ بْنِ أَبِي رَبِيعَةَ يَقُولُ: وَرَدَ صَعْصَعَةُ بْنُ صُوحَانَ عَلَى عَلِيِّ بْنِ أَبِي طَالِبٍ مِنَ الْبَصْرَةِ، فَسَأَلَهُ عَنِ ابْنِ عَبَّاسٍ - وَكَانَ عَلَى خِلَافَتِهِ بِهَا - فَقَالَ صَعْصَعَةُ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّهُ آخِذٌ بِثَلَاثٍ، وَتَارِكٌ لِثَلَاثٍ ; آخِذٌ بِقُلُوبِ الرِّجَالِ إِذَا حَدَّثَ، وَبِحُسْنِ الِاسْتِمَاعِ إِذَا حُدِّثَ، وَبِأَيْسَرِ الْأَمْرَيْنِ إِذَا خُولِفَ، وَتَرْكِ الْمِرَاءِ، وَمُقَارَنَةِ اللَّئِيمِ، وَمَا يُعْتَذَرُ مِنْهُ. وَقَالَ الْوَاقِدِيُّ بسنده عَنْ عَامِرِ بْنِ سَعْدِ بْنِ أَبِي وَقَّاصٍ، عَنْ أَبِيهِ، قَالَ: مَا رَأَيْتُ أَحَدًا أَحْضَرَ فَهْمًا وَلَا أَلَبَّ لُبًّا، وَلَا أَكْثَرَ عِلْمًا، وَلَا أَوْسَعَ حِلْمًا مِنَ ابْنِ عَبَّاسٍ، وَلَقَدْ رَأَيْتُ عُمَرَ يَدْعُوهُ لِلْمُعْضِلَاتِ، ثُمَّ يَقُولُ: عِنْدَكَ، قَدْ جَاءَتْكَ مُعْضِلَةٌ. ثُمَّ لَا يُجَاوِزُ قَوْلَهُ، وَإِنَّ حَوْلَهُ لَأَهْلُ بَدْرٍ مِنَ الْمُهَاجِرِينَ وَالْأَنْصَارِ. وَقَالَ الْأَعْمَشُ بسنده عَنْ مَسْرُوقٍ قَالَ: قَالَ عَبْدُ اللَّهِ بْنُ مَسْعُودٍ لَوْ أَدْرَكَ ابْنُ عَبَّاسٍ أَسْنَانَنَا مَا عَشَّرَهُ مِنَّا أَحَدٌ. وَكَانَ يَقُولُ: نِعْمَ تُرْجُمَانُ الْقُرْآنِ ابْنُ عَبَّاسٍ، وَعَنِ ابْنِ عُمَرَ أَنَّهُ قَالَ: ابْنُ عَبَّاسٍ أَعْلَمُ النَّاسِ بِمَا أَنْزَلَ اللَّهُ عَلَى مُحَمَّدٍ ﷺ. وَقَالَ مُحَمَّدُ بْنُ سَعْدٍ بسنده عَنْ يَعْقُوبَ بْنِ زَيْدٍ، عَنْ أَبِيهِ قَالَ: سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللَّهِ يَقُولُ حِينَ بَلَغَهُ مَوْتُ ابْنِ عَبَّاسٍ، وَصَفَّقَ بِإِحْدَى يَدَيْهِ عَلَى الْأُخْرَى: مَاتَ الْيَوْمَ أَعْلَمُ النَّاسِ وَأَحْلَمُ النَّاسِ، وَقَدْ أُصِيبَتْ بِهِ هَذِهِ الْأُمَّةُ لَا تُرْتَقُ وعَنْ أَبِي بَكْرِ بْنِ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَزْمٍ قَالَ: لَمَّا مَاتَ ابْنُ عَبَّاسٍ قَالَ رَافِعُ بْنُ خَدِيجٍ: مَاتَ الْيَوْمَ مَنْ كَانَ يَحْتَاجُ إِلَيْهِ مَنْ بَيْنَ الْمَشْرِقِ وَالْمَغْرِبِ فِي الْعِلْمِ. قَالَ الْوَاقِدِيُّ بسنده عَنْ عِكْرِمَةَ قَالَ: سَمِعْتُ مُعَاوِيَةَ يَقُولُ: مَوْلَاكَ وَاللَّهِ أَفْقَهُ مَنْ مَاتَ وَمَنْ عَاشَ. وَرَوَى ابْنُ عَسَاكِرَ، عَنِ ابْنِ عَبَّاسٍ قَالَ: دَخَلْتُ عَلَى مُعَاوِيَةَ حِينَ كَانَ الصُّلْحُ وَأَوَّلُ مَا الْتَقَيْتُ أَنَا وَهُوَ فَإِذَا عِنْدَهُ أُنَاسٌ، فَقَالَ: مَرْحَبًا بِابْنِ عَبَّاسٍ، مَا تَحَاكَتِ الْفِتْنَةُ بَيْنِي وَبَيْنَ أَحَدٍ كَانَ أَعَزَّ عَلَيَّ بُعْدًا وَلَا أَحَبَّ إِلَيَّ قُرْبًا، الْحَمْدُ لِلَّهِ الَّذِي أَمَاتَ عَلِيًّا، فَقُلْتُ لَهُ: إِنَّ اللَّهَ لَا يُذَمُّ فِي قَضَائِهِ، وَغَيْرُ هَذَا الْحَدِيثِ أَحْسَنُ مِنْهُ، ثُمَّ قُلْتُ لَهُ: إِنِّي أُحِبُّ أَنْ تُعْفِيَنِي مِنِ ابْنِ عَمِّي وَأُعْفِيَكَ مِنِ ابْنِ عَمِّكَ. قَالَ: ذَلِكَ لَكَ. وَقَالَتْ عَائِشَةُ وَأُمُّ سَلَمَةَ حِينَ حَجَّ ابْنُ عَبَّاسٍ بِالنَّاسِ: هُوَ أَعْلَمُ النَّاسِ بِالْمَنَاسِكِ. بسنده عَنِ الشَّعْبِيِّ قَالَ: رَكِبَ زَيْدُ بْنُ ثَابِتٍ فَأَخْذَ ابْنُ عَبَّاسٍ بِرِكَابِهِ، فَقَالَ: لَا تَفْعَلْ يَابْنَ عَمِّ رَسُولِ اللَّهِ ﷺ. قَالَ هَكَذَا أُمِرْنَا أَنْ نَفْعَلَ بِعُلَمَائِنَا. فَقَالَ لَهُ زَيْدٌ: أَرِنِي يَدَيْكَ. فَأَخْرَجَ يَدَيْهِ، فَقَبَّلَهُمَا، وَقَالَ: هَكَذَا أُمِرْنَا أَنْ نَفْعَلَ بِأَهْلِ بَيْتِ نَبِيِّنَا. وعَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ بْنِ عُتْبَةَ قَالَ: كَانَ ابْنُ عَبَّاسٍ قَدْ فَاتَ النَّاسَ بِخِصَالٍ بِعِلْمِ مَا سَبَقَهُ، وَفِقْهٍ فِيمَا احْتِيجَ إِلَيْهِ مِنْ رَأْيِهِ، وَحِلْمٍ وَنَسَبٍ وَنَائِلٍ، وَمَا رَأَيْتُ أَحَدًا كَانَ أَعْلَمَ بِمَا سَبَقَهُ مِنْ حَدِيثِ النَّبِيِّ ﷺ مِنْهُ، وَلَا بِقَضَاءِ أَبِي بَكْرٍ وَعُمَرَ وَعُثْمَانَ مِنْهُ وَلَا أَفْقَهَ فِي رَأْيٍ مِنْهُ، وَلَا أَعْلَمَ بِشِعْرٍ وَلَا عَرَبِيَّةٍ، وَلَا بِتَفْسِيرِ الْقُرْآنِ وَلَا بِحِسَابٍ، وَلَا بِفَرِيضَةٍ مِنْهُ، وَلَا أَعْلَمَ بِمَا مَضَى، وَلَا أَثْبَتَ رَأْيًا فِيمَا احْتِيجَ إِلَيْهِ مِنْهُ، وَلَقَدْ كَانَ يَجْلِسُ يَوْمًا مَا يَذْكُرُ فِيهِ إِلَّا الْفِقْهَ، وَيَوْمًا التَّأْوِيلَ، وَيَوْمًا الْمَغَازِيَ، وَيَوْمًا الشِّعْرَ، وَيَوْمًا أَيَّامَ الْعَرَبِ، وَمَا رَأَيْتُ عَالِمًا قَطُّ جَلَسَ إِلَيْهِ إِلَّا خَضَعَ لَهُ، وَمَا رَأَيْتُ سَائِلًا قَطُّ سَأَلَهُ إِلَّا وَجَدَ عِنْدَهُ عِلْمًا. قَالَ: وَرُبَّمَا حَفِظْتُ الْقَصِيدَةَ مِنْ فِيهِ يَنْشِدُهَا ثَلَاثِينَ بَيْتًا. وَقَالَ هِشَامُ بْنُ عُرْوَةَ، عَنْ أَبِيهِ: مَا رَأَيْتُ مِثْلَ ابْنِ عَبَّاسٍ قُطُّ. وَقَالَ عَطَاءٌ: مَا رَأَيْتُ مَجْلِسًا أَكْرَمَ مِنْ مَجْلِسِ ابْنِ عَبَّاسٍ، أَكْثَرَ فِقْهًا، وَلَا أَعْظَمَ هَيْبَةً ; أَصْحَابُ الْقُرْآنِ يَسْأَلُونَهُ، وَأَصْحَابُ الْعَرَبِيَّةِ يَسْأَلُونَهُ، وَأَصْحَابُ الشِّعْرِ عَنْهُ يَسْأَلُونَهُ، فَكُلُّهُمْ يَصْدُرُ فِي وَادٍ وَاسِعٍ. وَقَالَ الْوَاقِدِيُّ وعَنِ ابْنِ طَاوُسٍ، عَنْ أَبِيهِ، قَالَ: كَانَ ابْنُ عَبَّاسٍ قَدْ بَسَقَ عَلَى النَّاسِ فِي الْعِلْمِ كَمَا تَبْسُقُ النَّخْلَةُ السَّحُوقُ عَلَى الْوَدِيِّ الصِّغَارِ، وَقَالَ لَيْثُ بْنُ أَبِي سُلَيْمٍ: قُلْتُ لِطَاوُسٍ: لِمَ لَزِمْتَ هَذَا الْغُلَامَ - يَعْنِي ابْنَ عَبَّاسٍ - وَتَرَكْتَ الْأَكَابِرَ مِنَ الصَّحَابَةِ ؟ فَقَالَ: إِنِّي رَأَيْتُ سَبْعِينَ مِنَ الصَّحَابَةِ إِذَا تَدَّارَءُوا فِي شَيْءٍ صَارُوا إِلَى قَوْلِهِ. وَقَالَ طَاوُسٌ أَيْضًا: مَا رَأَيْتُ أَفْقَهَ مِنْهُ. قَالَ: وَمَا خَالَفَهُ أَحَدٌ قَطُّ فَتَرَكَهُ حَتَّى يُقَرِّرَهُ. عَنْ مُجَاهِدٍ، قَالَ: مَا رَأَيْتُ مِثْلَهُ قَطُّ، وَلَقَدْ مَاتَ يَوْمَ مَاتَ وَإِنَّهُ لَحَبْرُ هَذِهِ الْأُمَّةِ. يَعْنِي ابْنَ عَبَّاسٍ. وَقَالَ أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ وَغَيْرُهُ، عَنْ مُجَاهِدٍ. قَالَ: كَانَ ابْنُ عَبَّاسٍ يُسَمَّى الْبَحْرَ ; لِكَثْرَةِ عِلْمِهِ. وَرَوَى الْوَاقِدِيُّ، وَالزَّبِيرُ بْنُ بَكَّارٍ، عَنْ مُجَاهِدٍ أَنَّهُ قَالَ: كَانَ ابْنُ عَبَّاسٍ أَمَدَّهُمْ قَامَةً، وَأَعْظَمَهُمْ جَفْنَةً، وَأَوْسَعَهُمْ عِلْمًا. وَقَالَ مُجَاهِدٌ أَيْضًا: مَا رَأَيْتُ أَحَدًا قَطُّ أَعْرَبَ لِسَانًا مِنَ ابْنِ عَبَّاسٍ ; وَعَنْ عَمْرِو بْنِ دِينَارٍ، قَالَ: مَا رَأَيْتُ مَجْلِسًا قَطُّ أَجْمَعَ لِكُلِّ خَيْرٍ مِنْ مَجْلِسِ ابْنِ عَبَّاسٍ ; الْحَلَالُ وَالْحَرَامُ وَتَفْسِيرُ الْقُرْآنِ، وَالْعَرَبِيَّةُ وَالشِّعْرُ، وَالطَّعَامُ. وَقَالَ مُحَمَّدُ بْنُ سَعْدٍ بسنده عَنْ سُلَيْمَانَ التَّيْمِيِّ، قَالَ: أَنْبَأَنِي مَنْ أَرْسَلَهُ الْحَكَمُ بْنُ أَيُّوبَ إِلَى الْحَسَنِ يَسْأَلُهُ: مَنْ أَوَّلُ مَنْ جَمَّعَ بِالنَّاسِ فِي هَذَا الْمَسْجِدِ يَوْمَ عَرَفَةَ ؟ فَقَالَ: إِنَّ أَوَّلَ مَنْ جَمَّعَ ابْنُ عَبَّاسٍ وَكَانَ رَجُلًا مِثَجًّا - أَحْسَبُ فِي الْحَدِيثِ - كَثِيرَ الْعِلْمِ، وَكَانَ يَصْعَدُ الْمِنْبَرَ فَيَقْرَأُ سُورَةَ الْبَقَرَةِ وَيُفَسِّرُهَا آيَةً آيَةً. وَقَالَ يُونُسُ بْنُ بُكَيْرٍ بسنده عَنْ أَبِي صَالِحٍ، قَالَ: لَقَدْ رَأَيْتُ مِنَ ابْنِ عَبَّاسٍ مَجْلِسًا لَوْ أَنَّ جَمِيعَ قُرَيْشٍ فَخَرَتْ بِهِ لَكَانَ لَهَا فَخْرًا، لَقَدْ رَأَيْتُ النَّاسَ اجْتَمَعُوا حَتَّى ضَاقَ بِهِمُ الطَّرِيقُ، فَمَا كَانَ أَحَدٌ يَقْدِرُ عَلَى أَنْ يَجِيءَ وَلَا يَذْهَبَ. قَالَ: فَدَخَلْتُ عَلَيْهِ فَأَخْبَرْتُهُ بِمَكَانِهِمْ عَلَى بَابِهِ. فَقَالَ لِي: ضَعْ لِي وَضَوْءًا. قَالَ: فَتَوَضَّأَ وَجَلَسَ، وَقَالَ: اخْرُجْ فَقُلْ لَهُمْ: مَنْ كَانَ يُرِيدُ أَنْ يَسْأَلَ عَنِ الْقُرْآنِ وَحُرُوفِهِ وَمَا أُرِيدَ مِنْهُ فَلْيَدْخُلْ. قَالَ: فَخَرَجْتُ فَآذَنْتُهُمْ فَدَخَلُوا حَتَّى مَلَئُوا الْبَيْتَ وَالْحُجْرَةَ، فَمَا سَأَلُوهُ عَنْ شَيْءٍ إِلَّا أَخْبَرَهُمْ عَنْهُ وَزَادَهُمْ مِثْلَ مَا سَأَلُوا عَنْهُ أَوْ أَكْثَرَ. ثُمَّ قَالَ: إِخْوَانَكُمْ. فَخَرَجُوا. ثُمَّ قَالَ: اخْرُجْ فَقُلْ: مَنْ كَانَ يُرِيدُ أَنْ يَسْأَلَ عَنْ تَفْسِيرِ الْقُرْآنِ أَوْ تَأْوِيلِهِ فَلْيَدْخُلْ. قَالَ: فَخَرَجْتُ، فَآذَنْتُهُمْ. قَالَ: فَدَخَلُوا حَتَّى مَلَئُوا الْبَيْتَ وَالْحُجْرَةَ، فَمَا سَأَلُوهُ عَنْ شَيْءٍ إِلَّا أَخْبَرَهُمْ بِهِ، وَزَادَهُمْ مِثْلَ مَا سَأَلُوا أَوْ أَكْثَرَ. ثُمَّ قَالَ: إِخْوَانَكُمْ، فَخَرَجُوا، ثُمَّ قَالَ: اخْرُجْ فَقُلْ: مَنْ أَرَادَ أَنْ يَسْأَلَ عَنِ الْحَلَالِ وَالْحَرَامِ وَالْفِقْهِ فَلْيَدْخُلْ. فَخَرَجْتُ فَقُلْتُ لَهُمْ، فَدَخَلُوا حَتَّى مَلَئُوا الْبَيْتَ وَالْحُجْرَةَ، فَمَا سَأَلُوهُ عَنْ شَيْءٍ إِلَّا أَخْبَرَهُمْ بِهِ وَزَادَهُمْ مِثْلَهُ، ثُمَّ قَالَ إِخْوَانَكُمْ. فَخَرَجُوا ثُمَّ قَالَ: اخْرُجْ فَقُلْ مَنْ أَرَادَ أَنْ يَسْأَلَ عَنِ الْفَرَائِضِ وَمَا أَشْبَهَهَا فَلْيَدْخُلْ. قَالَ: فَخَرَجْتُ فَآذَنْتُهُمْ فَدَخَلُوا حَتَّى مَلَئُوا الْبَيْتَ وَالْحُجْرَةَ. فَمَا سَأَلُوهُ عَنْ شَيْءٍ إِلَّا أَخْبَرَهُمْ بِهِ وَزَادَهُمْ مِثْلَهُ، ثُمَّ قَالَ: إِخْوَانَكُمْ. فَخَرَجُوا، ثُمَّ قَالَ: اخْرُجْ فَقُلْ مَنْ أَرَادَ أَنْ يَسْأَلَ عَنِ الْعَرَبِيَّةِ وَالشِّعْرِ وَالْغَرِيبِ مِنَ الْكَلَامِ فَلْيَدْخُلْ. قَالَ: فَدَخَلُوا حَتَّى مَلَئُوا الْبَيْتَ وَالْحُجْرَةَ، فَمَا سَأَلُوهُ عَنْ شَيْءٍ إِلَّا أَخْبَرَهُمْ بِهِ وَزَادَهُمْ مِثْلَهُ. قَالَ أَبُو صَالِحٍ: فَلَوْ أَنَّ قُرَيْشًا كُلَّهَا فَخَرَتْ بِذَلِكَ لَكَانَ فَخْرًا، فَمَا رَأَيْتُ مِثْلَ هَذَا لِأَحَدٍ مِنَ النَّاسِ. وَقَالَ طَاوُسٌ، وَ مَيْمُونُ بْنُ مِهْرَانَ: مَا رَأَيْنَا أَوْرَعَ مِنَ ابْنِ عُمَرَ، وَلَا أَفْقَهَ مِنَ ابْنِ عَبَّاسٍ. قَالَ مَيْمُونٌ: وَكَانَ ابْنُ عَبَّاسٍ أَفْقَهَهُمَا. وعَنْ مَسْرُوقٍ قَالَ: كُنْتُ إِذَا رَأَيْتُ ابْنَ عَبَّاسٍ قُلْتُ: أَجْمَلُ النَّاسِ. فَإِذَا نَطَقَ قُلْتُ: أَفْصَحُ النَّاسِ. فَإِذَا تَحَدَّثَ قُلْتُ: أَعْلَمُ النَّاسِ. وَقَالَ يَعْقُوبُ بْنُ سُفْيَانَ بسنده عَنْ عِكْرِمَةَ قَالَ: كَانَ ابْنُ عَبَّاسٍ أَعْلَمَهُمَا بِالْقُرْآنِ، وَكَانَ عَلِيٌّ أَعْلَمَهُمَا بِالْمُبْهَمَاتِ. وَقَالَ إِسْحَاقُ بْنُ رَاهَوَيْهِ: إِنَّمَا كَانَ كَذَلِكَ ; لِأَنَّ ابْنَ عَبَّاسٍ كَانَ قَدْ أَخَذَ مَا عِنْدَ عَلِيٍّ مِنَ التَّفْسِيرِ، وَضَمَّ إِلَى ذَلِكَ مَا أَخَذَهُ عَنْ أَبِي بَكْرٍ، وَ عُمَرَ، وَ عُثْمَانَ، وَ أُبَيِّ بْنِ كَعْبٍ، وَغَيْرِهِمْ مِنْ كِبَارِ الصَّحَابَةِ، مَعَ دُعَاءِ رَسُولِ اللَّهِ ﷺ لَهُ أَنْ يُعَلِّمَهُ اللَّهُ الْكِتَابَ. وَقَدْ رَوَى أَبُو بَكْرِ بْنُ عَيَّاشٍ، عَنْ عَاصِمِ بْنِ أَبِي النَّجُودِ، عَنْ أَبِي وَائِلٍ، أَنَّ ابْنَ عَبَّاسٍ حَجَّ بِالنَّاسِ عَامَ قَتْلِ عُثْمَانَ، فَقَرَأَ سُورَةَ النُّورِ فَفَسَّرَهَا. وَذَكَرَ نَحْوَ مَا تَقَدَّمَ، فَلَعَلَّ الْأَوَّلَ كَانَ فِي زَمَانِ عَلِيٍّ، فَقَرَأَ فِي تِلْكَ الْحَجَّةِ سُورَةَ الْبَقَرَةِ، وَفِي فِتْنَةِ عُثْمَانَ سُورَةَ النُّورِ. وَاللَّهُ أَعْلَمُ. وَقَدْ رُوِّينَا عَنِ ابْنِ عَبَّاسٍ أَنَّهُ قَالَ: أَنَا مِنَ الرَّاسِخِينَ فِي الْعِلْمِ الَّذِينَ يَعْلَمُونَ تَأْوِيلَهُ، وَقَالَ مُجَاهِدٌ: عَرَضْتُ الْقُرْآنَ عَلَى ابْنِ عَبَّاسٍ مَرَّتَيْنِ، مِنْ أَوَّلِهِ إِلَى آخِرِهِ، أَقِفُ عِنْدَ كُلِّ آيَةٍ فَأَسْأَلُهُ عَنْهَا. وَرُوِيَ عَنْهُ أَنَّهُ قَالَ: أَرْبَعٌ مِنَ الْقُرْآنِ لَا أَدْرِي مَا هِيَ ; الْأَوَّاهُ، وَالْحَنَّانُ، وَالرَّقِيمُ، وَالْغِسْلِينُ، وَكُلُّ الْقُرْآنِ أَعْلَمُهُ إِلَّا هَذِهِ الْأَرْبَعَ. وَقَالَ ابْنُ وَهْبٍ وَغَيْرُهُ، عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ، عَنْ عُبَيْدِ اللَّهِ بْنِ أَبِي يَزِيدَ، قَالَ: كَانَ ابْنُ عَبَّاسٍ إِذَا سُئِلَ عَنْ مَسْأَلَةٍ ; فَإِنْ كَانَتْ فِي كِتَابِ اللَّهِ قَالَ بِهَا، وَإِنْ لَمْ تَكُنْ وَهِيَ فِي السُّنَّةِ قَالَ بِهَا، فَإِنْ لَمْ يَقُلْهَا رَسُولُ اللَّهِ ﷺ وَوَجَدَهَا عَنْ أَبِي بَكْرٍ، وَ عُمَرَ قَالَ بِهَا، وَإِلَّا اجْتَهَدَ رَأْيَهُ. وَقَالَ يَعْقُوبُ بْنُ سُفْيَانَ بسنده عَنْ عَبْدِ اللَّهِ بْنِ بُرَيْدَةَ، قَالَ: شَتَمَ رَجُلٌ ابْنَ عَبَّاسٍ فَقَالَ: إِنَّكَ لَتَشْتُمُنِي وَفِيَّ ثَلَاثُ خِصَالٍ، إِنِّي لَآتِي عَلَى الْآيَةِ مِنْ كِتَابِ اللَّهِ فَلَوَدِدْتُ أَنَّ النَّاسَ عَلِمُوا مِنْهَا مِثْلَ الَّذِي أَعْلَمُ، وَإِنِّي لَأَسْمَعُ بِالْحَاكِمِ مِنْ حُكَّامِ الْمُسْلِمِينَ يَقْضِي بِالْعَدْلِ، فَأَفْرَحُ بِهِ، وَلَعَلِّي لَا أُقَاضِي إِلَيْهِ، وَلَا أُحَاكِمُ أَبَدًا، وَإِنِّي لَأَسْمَعُ بِالْغَيْثِ يُصِيبُ الْأَرْضَ مِنْ أَرْضِ الْمُسْلِمِينَ فَأَفْرَحُ بِهِ، وَمَا لِي بِهَا مِنْ سَائِمَةٍ أَبَدًا. وَقَالَ الْوَاقِدِيُّ: سَأَلَ رَجُلٌ ابْنَ عَبَّاسٍ عَنْ قَوْلِهِ تَعَالَى أَنَّ السَّمَاوَاتِ وَالْأَرْضَ كَانَتَا رَتْقًا فَفَتَقْنَاهُمَا فَقَالَ: كَانَتِ السَّمَاءُ رَتْقًا لَا تَمْطُرُ، وَالْأَرْضُ رَتْقًا لَا تُنْبِتُ، فَفَتَقَ هَذِهِ بِالْمَطَرِ، وَهَذِهِ بِالنَّبَاتِ. عبادة عبد الله بن عباس وَقَالَ ابْنُ أَبِي مُلَيْكَةَ: صَحِبْتُ ابْنَ عَبَّاسٍ مِنَ الْمَدِينَةِ إِلَى مَكَّةَ، وَكَانَ يُصَلِّي رَكْعَتَيْنِ، فَإِذَا نَزَلَ قَامَ شَطْرَ اللَّيْلِ، وَيُرَتِّلُ الْقُرْآنَ يَقْرَأُ حَرْفًا حَرْفًا، وَيُكْثِرُ فِي ذَلِكَ مِنَ النَّشِيجِ وَالنَّحِيبِ، وَيَقْرَأُ وَجَاءَتْ سَكْرَةُ الْمَوْتِ بِالْحَقِّ ذَلِكَ مَا كُنْتَ مِنْهُ تَحِيدُ وَقَالَ الْأَصْمَعِيُّ بسنده عَنْ شُعَيْبِ بْنِ دِرْهَمٍ، قَالَ: كَانَ فِي هَذَا الْمَكَانِ - وَأَوْمَأَ إِلَى مَجْرَى الدُّمُوعِ مِنْ خَدَّيْهِ - مِنْ خَدَّيِ ابْنِ عَبَّاسٍ - مِثْلُ الشِّرَاكِ الْبَالِي مِنَ الْبُكَاءِ. وَقَالَ غَيْرُهُ: كَانَ يَصُومُ يَوْمَ الِاثْنَيْنِ وَالْخَمِيسِ، وَيَقُولُ: أُحِبُّ أَنْ يُرْفَعَ عَمَلِي وَأَنَا صَائِمٌ. وَرَوَى هُشَيْمٌ وَغَيْرُهُ بسنده عَنِ ابْنِ عَبَّاسٍ أَنَّ مَلِكَ الرُّومُ كَتَبَ إِلَى مُعَاوِيَةَ يَسْأَلُهُ عَنْ أَحَبِّ الْكَلَامِ إِلَى اللَّهِ، عَزَّ وَجَلَّ، وَمَنْ أَكْرَمُ الْعِبَادِ عَلَى اللَّهِ، عَزَّ وَجَلَّ، وَمَنْ أَكْرَمُ الْإِمَاءِ عَلَى اللَّهِ، عَزَّ وَجَلَّ، وَعَنْ أَرْبَعَةٍ فِيهِمُ الرُّوحُ لَمْ يَرْكُضُوا فِي رَحِمٍ، وَعَنْ قَبْرٍ سَارَ بِصَاحِبِهِ، وَعَنْ مَكَانٍ فِي الْأَرْضِ لَمْ تَطْلُعْ عَلَيْهِ الشَّمْسُ إِلَّا مَرَّةً وَاحِدَةً، وَعَنْ قَوْسِ قُزَحَ مَا هُوَ ؟ وَعَنِ الْمَجَرَّةِ. فَبَعَثَ مُعَاوِيَةُ فَسَأَلَ ابْنَ عَبَّاسٍ عَنْهُنَّ، فَكَتَبَ ابْنُ عَبَّاسٍ إِلَيْهِ: أَمَّا أَحَبُّ الْكَلَامِ إِلَى اللَّهِ فَسُبْحَانَ اللَّهِ وَالْحَمْدُ لِلَّهِ وَلَا إِلَهَ إِلَّا اللَّهُ وَاللَّهُ أَكْبَرُ وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ، وَأَكْرَمُ الْعِبَادِ عَلَى اللَّهِ آدَمُ، خَلَقَهُ بِيَدِهِ، وَنَفَخَ فِيهِ مِنْ رُوحِهِ، وَأَسْجَدَ لَهُ مَلَائِكَتَهُ، وَعَلَّمَهُ أَسْمَاءَ كُلِّ شَيْءٍ، وَأَكْرَمُ الْإِمَاءِ عَلَى اللَّهِ مَرْيَمُ بِنْتُ عِمْرَانَ، وَأَمَّا الْأَرْبَعَةُ الَّذِينَ لَمْ يَرْكُضُوا فِي رَحِمٍ، فَآدَمُ وَحَوَّاءُ، وَعَصَا مُوسَى، وَكَبْشُ إِبْرَاهِيمَ الَّذِي فَدَى بِهِ إِسْمَاعِيلَ - وَفِي رِوَايَةٍ: وَنَاقَةُ صَالِحٍ - وَأَمَّا الْقَبْرُ الَّذِي سَارَ بِصَاحِبِهِ فَهُوَ حُوتُ يُونُسَ، وَأَمَّا الْمَكَانُ الَّذِي لَمْ تُصِبْهُ الشَّمْسُ إِلَّا مَرَّةً وَاحِدَةً فَهُوَ الْبَحْرُ الَّذِي انْفَلَقَ لِمُوسَى حَتَّى جَازَ بَنُو إِسْرَائِيلَ فِيهِ، وَأَمَّا قَوْسُ قُزَحَ فَأَمَانٌ لِأَهْلِ الْأَرْضِ مِنَ الْغَرَقِ، وَالْمَجَرَّةُ بَابُ السَّمَاءِ، وَفِي رِوَايَةٍ: الَّذِي تَنْشَقُّ مِنْهُ، فَلَمَّا قَرَأَ مَلِكُ الرُّومِ ذَلِكَ أَعْجَبَهُ، وَقَالَ: وَاللَّهِ مَا هِيَ مِنْ عِنْدِ مُعَاوِيَةَ، وَلَا مِنْ قَوْلِهِ، وَإِنَّمَا هِيَ مِنْ عِنْدِ أَهْلِ النَّبِيِّ ﷺ. وَقَدْ وَرَدَ فِي هَذِهِ الْأَسْئِلَةِ رِوَايَاتٌ كَثِيرَةٌ، وَزِيَادَاتٌ كَثِيرَةٌ فِيهَا، وَفِي بَعْضِهَا نَظَرٌ ; أَنَّهُ سَأَلَهُ عَنْ مَنْ لَا قَبْلَ لَهُ، وَعَنْ مَنْ لَا عَشِيرَةَ لَهُ، وَعَنْ مَنْ لَا أَبَ لَهُ، وَعَنْ شَيْءٍ، وَنِصْفِ شَيْءٍ، وَلَا شَيْءٍ، وَأَرْسَلَ قَارُورَةً ; فَقَالَ: ابْعَثْ إِلَيَّ فِي هَذِهِ بِبَزْرِ كُلِّ شَيْءٍ. فَكَتَبَ إِلَيْهِ يَقُولُ: أَمَّا الَّذِي لَا قَبْلَ لَهُ فَاللَّهُ عَزَّ وَجَلَّ، وَأَمَّا مَنْ لَا عَشِيرَةَ لَهُ فَآدَمُ عَلَيْهِ السَّلَامُ، وَأَمَّا مَنْ لَا أَبَ لَهُ فَعِيسَى عَلَيْهِ السَّلَامُ، وَأَمَّا عَنْ شَيْءٍ فَهُوَ الْعَاقِلُ يَعْمَلُ بِعَقْلِهِ، وَأَمَّا نِصْفُ شَيْءٍ، فَالَّذِي لَهُ عَقْلٌ وَيَعْمَلُ بِرَأْيِ غَيْرِهِ، وَأَمَّا لَا شَيْءَ فَالَّذِي لَا عَقْلَ لَهُ وَلَا يَعْمَلُ بِعَقْلِ غَيْرِهِ. وَمَلَأَ الْقَارُورَةَ مَاءً وَقَالَ: هَذَا بَزْرُ كُلِّ شَيْءٍ. فَأَعْجَبَ ذَلِكَ مَلِكَ الرُّومِ جِدًّا. وَاللَّهُ أَعْلَمُ. صفة عبد الله بن عباس صِفَةُ ابْنِ عَبَّاسٍ ؓ كَانَ جَسِيمًا إِذَا قَعَدَ يَأْخُذُ مَكَانَ رَجُلَيْنِ، جَمِيلًا لَهُ وَفْرَةٌ، قَدْ شَابَ مُقَدَّمُ رَأْسِهِ، وَشَابَتْ لِمَّتُهُ، وَكَانَ يَخْضِبُ بِالْحِنَّاءِ، وَقِيلَ: بِالسَّوَادِ. حَسَنَ الْوَجْهِ، يَلْبَسُ حَسَنًا وَيُكْثِرُ مِنَ الطِّيبِ، بِحَيْثُ إِنَّهُ كَانَ إِذَا مَرَّ فِي الطَّرِيقِ تَقُولُ النِّسَاءُ: هَذَا ابْنُ عَبَّاسٍ. أَوْ: رَجُلٌ مَعَهُ مِسْكٌ، وَكَانَ وَسِيمًا أَبْيَضَ، طَوِيلًا، صَبِيحًا، فَصِيحًا، وَلَمَّا عَمِيَ اعْتَرَى لَوْنَهُ صُفْرَةٌ يَسِيرَةٌ، وَقَدْ كَانَ بَنُو الْعَبَّاسِ عَشَرَةً، وَهُمُ الْفَضْلُ، وَ عَبْدُ اللَّهِ، وَ عُبَيْدُ اللَّهِ، وَ مَعْبَدٌ، وَ قُثَمُ، وَ عَبْدُ الرَّحْمَنِ، وَ كَثِيرٌ، وَ الْحَارِثُ، وَ عَوْنٌ، وَ تَمَّامٌ، وَكَانَ أَصْغَرَهُمْ تَمَّامٌ ; وَلِهَذَا كَانَ الْعَبَّاسُ يَحْمِلُهُ وَيَقُولُ: تَمُّوا بِتَمَّامٍ فَصَارُوا عَشَرَهْ يَا رَبِّ فَاجْعَلْهُمْ كِرَامًا بَرَرَهْ وَاجْعَلْهُمْ ذِكْرًا وَأَنْمِ الثَّمَرَهْ فَأَمَّا الْفَضْلُ فَمَاتَ بِأَجْنَادِينَ شَهِيدًا، وَعَبْدُ اللَّهِ بِالطَّائِفِ، وَ عُبَيْدُ اللَّهِ بِالْيَمَنِ، وَ مَعْبَدٌ، وَ عَبْدُ الرَّحْمَنِ بِإِفْرِيقِيَّةَ،، وَ قُثَمُ، وَ كَثِيرٌ بِيَنْبُعَ وَقِيلَ: إِنَّ قُثَمَ مَاتَ بِسَمَرْقَنْدَ. وَقَدْ قَالَ مُسْلِمُ بْنُ قَمَّادِينَ الْمَكِّيُّ مَوْلَى بَنِي مَخْزُومٍ: مَا رَأَيْتُ مِثْلَ بَنِي أُمٍّ وَاحِدَةٍ أَشْرَافًا، وُلِدُوا فِي دَارٍ وَاحِدَةٍ، أَبْعَدَ قُبُورًا مِنْ بَنِي أُمِّ الْفَضْلِ، ثُمَّ ذَكَرَ مَوَاضِعَ قُبُورِهِمْ، كَمَا تَقَدَّمَ. إِلَّا أَنَّهُ قَالَ: الْفَضْلُ مَاتَ بِالْمَدِينَةِ،، وَ عُبَيْدُ اللَّهِ بِالشَّامِ. وَقَدْ كَانَ عَبْدُ اللَّهِ بْنُ عَبَّاسٍ يَلْبَسُ الْحُلَّةَ بِأَلْفِ دِرْهَمٍ. أولاد عبد الله بن عباس وَكَانَ لَهُ مِنَ الْوَلَدِ الْعَبَّاسُ، وَ عَلِيٌّ، وَيُدْعَى السَّجَّادَ ; لِكَثْرَةِ صِلَاتِهِ، وَكَانَ أَجْمَلَ قُرَشِيٍّ عَلَى وَجْهِ الْأَرْضِ، وَقَدْ قِيلَ: إِنَّهُ كَانَ يُصَلِّي كُلَّ يَوْمٍ أَلْفَ رَكْعَةٍ. وَقِيلَ فِي اللَّيْلِ وَالنَّهَارِ مَعَ الْجَمَالِ التَّامِّ. وَعَلَى هَذَا فَهُوَ أَبُو الْخُلَفَاءِ الْعَبَّاسِيِّينَ ، فَفِي وَلَدِهِ كَانْتِ الْخِلَافَةُ الْعَبَّاسِيَّةُ،، وَكَانَ لِابْنِ عَبَّاسٍ أَيْضًا مُحَمَّدٌ، وَ الْفَضْلُ، وَ عَبْدُ اللَّهِ، وَ لُبَابَةُ، وَأُمُّهُمْ زُرْعَةُ بَنَتُ مُسَرَّحِ بْنِ مَعْدِيَكَرِبَ. وَأَسْمَاءُ وَهِيَ لِأُمِّ وَلَدٍ. موالي عبد الله بن عباس وَكَانَ لَهُ مِنَ الْمَوَالِي عِكْرِمَةُ، وَ كُرَيْبٌ، وَ أَبُو مَعْبَدٍ، وَ شُعْبَةُ، وَ دَقِيقٌ، وَ أَبُو عَمْرَةَ، وَ أَبُو عُبَيْدٍ، وَ مِقْسَمٌ. وَقَدْ أَسْنَدَ أَلْفًا وَسِتَّمِائَةٍ وَسَبْعِينَ حَدِيثًا. وَاللَّهُ سُبْحَانَهُ وَتَعَالَى أَعْلَمُ. تولي عبد الله بن عباس إمامة الحج سَنَةَ خَمْسٍ وَثَلَاثِينَ بِأَمْرِ ثْمَانَ بْنِ عَفَّانَ ( تَوَلِّي ابْنِ عَبَّاسٍ إِمَامَةَ الْحَجِّ سَنَةَ خَمْسٍ وَثَلَاثِينَ بِأَمْرِ عُثْمَانَ بْنِ عَفَّانَ ) تَوَلَّى ابْنُ عَبَّاسٍ إِمَامَةَ الْحَجِّ سَنَةَ خَمْسٍ وَثَلَاثِينَ بِأَمْرِ عُثْمَانَ بْنِ عَفَّانَ لَهُ وَهُوَ مَحْصُورٌ، وَفِي غَيْبَتِهِ هَذِهِ قُتِلَ عُثْمَانُ. نهي ابن العباس للحسين بالخروج إلى العراق وَلَمَّا مَاتَ مُعَاوِيَةُ وَرَامَ الْحُسَيْنُ بْنُ عَلِيٍّ الْخُرُوجَ إِلَى الْعِرَاقِ، نَهَاهُ ابْنُ عَبَّاسٍ أَشَدَّ النَّهْيِ، وَأَرَادَ ابْنُ عَبَّاسٍ أَنْ يَتَعَلَّقَ بِثِيَابِ الْحُسَيْنِ - لِأَنَّ ابْنَ عَبَّاسٍ كَانَ قَدْ أَضَرَّ فِي آخِرِ عُمْرِهِ - فَلَمْ يَقْبَلْ مِنْهُ، فَلَمَّا بَلَغَهُ مَوْتُهُ حَزِنَ عَلَيْهِ حُزْنًا شَدِيدًا وَلَزِمَ بَيْتَهُ، وَكَانَ يَقُولُ: يَا لِسَانُ قُلْ خَيْرًا تَغْنَمْ، وَاسْكُتْ عَنْ شَرٍّ تَسْلَمْ، فَإِنَّكَ إِنْ لَا تَفْعَلْ تَنْدَمْ. وصايا ابن عباس وَجَاءَ إِلَيْهِ رَجُلٌ يُقَالُ لَهُ: جُنْدَبٌ. فَقَالَ لَهُ أَوْصِنِي: فَقَالَ: أُوصِيكَ بِتَوْحِيدِ اللَّهِ، وَالْعَمَلِ لَهُ، وَإِقَامِ الصَّلَاةِ وَإِيتَاءِ الزَّكَاةِ، فَإِنَّ كُلَّ خَيْرٍ أَنْتَ آتِيهِ بَعْدَ ذَلِكَ مَقْبُولٌ، وَإِلَى اللَّهِ مَرْفُوعٌ، يَا جُنْدَبُ، إِنَّكَ لَنْ تَزْدَادَ مِنْ يَوْمِكَ إِلَّا قُرْبًا، فَصَلِّ صَلَاةَ مُوَدِّعٍ، وَأَصْبِحْ فِي الدُّنْيَا كَأَنَّكَ غَرِيبٌ مُسَافِرٌ، فَإِنَّكَ مِنْ أَهْلِ الْقُبُورِ، وَابْكِ عَلَى ذَنْبِكَ، وَتُبْ مِنْ خَطِيئَتِكَ، وَلْتَكُنِ الدُّنْيَا عَلَيْكَ أَهْوَنَ مِنْ شِسْعِ نَعْلِكَ، وَكَأَنْ قَدْ فَارَقْتَهَا وَصِرْتَ إِلَى عَدْلِ اللَّهِ، وَلَنْ تَنْتَفِعَ بِمَا خَلَّفْتَ، وَلَنْ يَنْفَعَكَ إِلَّا عَمَلُكَ. وَقَالَ بَعْضُهُمْ: أَوْصَى ابْنُ عَبَّاسٍ بِكَلِمَاتٍ خَيْرٍ مِنَ الْخَيْلِ الدُّهْمِ قَالَ: لَا تَكَلَّمَنَّ فِيمَا لَا يَعْنِيكَ حَتَّى تَرَى لَهُ مَوْضِعًا، وَلَا تُمَارِيَنَّ سَفِيهًا وَلَا حَلِيمًا ; فَإِنَّ الْحَلِيمَ يَغْلِبُكَ وَالسَّفِيهَ يَزْدَرِيكَ، وَلَا تَذْكُرَنَّ أَخَاكَ إِذَا تَوَارَى عَنْكَ إِلَّا بِمَثَلِ الَّذِي تُحِبُّ أَنْ يَتَكَلَّمَ فِيكَ إِذَا تَوَارَيْتَ عَنْهُ، وَاعْمَلْ عَمَلَ رَجُلٍ يَعْلَمُ أَنَّهُ مَجْزِيٌّ بِالْإِحْسَانِ مَأْخُوذٌ بِالْإِجْرَامِ. فَقَالَ رَجُلٌ عِنْدَهُ: يَابْنَ عَبَّاسٍ، هَذَا خَيْرٌ مِنْ عَشَرَةِ آلَافٍ. فَقَالَ ابْنُ عَبَّاسٍ: كَلِمَةٌ مِنْهُ خَيْرٌ مِنْ عَشَرَةِ آلَافٍ. وَقَالَ ابْنُ عَبَّاسٍ: تَمَامُ الْمَعْرُوفِ تَعْجِيلُهُ وَتَصْغِيرُهُ وَسَتْرُهُ. يَعْنِي أَنْ تُعَجَّلَ الْعَطِيَّةَ لِلْمُعْطَى، وَأَنْ تَصْغُرَ فِي عَيْنِ الْمُعْطِي، وَأَنْ تَسَتُرَهَا عَنِ النَّاسِ فَلَا تُظْهِرَهَا ; فَإِنَّ فِي إِظْهَارِهَا فَتْحَ بَابِ الرِّيَاءِ وَكَسْرَ قَلْبِ الْمُعْطَى، وَاسْتِحْيَاءَهُ مِنَ النَّاسِ. وَقَالَ ابْنُ عَبَّاسٍ: أَعَزُّ النَّاسِ عَلَيَّ جَلِيسِي ; لَوِ اسْتَطَعْتُ أَنْ لَا يَقَعَ الذُّبَابُ عَلَى وَجْهِهِ لَفَعَلْتُ. وَقَالَ أَيْضًا: لَا يُكَافِئُ مَنْ أَتَانِي يَطْلُبُ حَاجَةً فَرَآنِي لَهَا مَوْضِعًا إِلَّا اللَّهُ، عَزَّ وَجَلَّ، وَكَذَا رَجُلٌ بَدَأَنِي بِالسَّلَامِ، أَوْ أَوْسَعَ لِي فِي مَجْلِسٍ، أَوْ قَامَ لِي عَنِ الْمَجْلِسِ أَوْ رَجُلٌ سَقَانِي شَرْبَةَ مَاءٍ عَلَى ظَمَأٍ، أَوْ رَجُلٌ حَفِظَنِي بِظَهْرِ الْغَيْبِ. وَالْمَأْثُورُ عَنْهُ مِنْ هَذِهِ الْمَكَارِمِ كَثِيرٌ جِدًّا، وَفِيمَا ذَكَرْنَا إِشَارَةٌ إِلَى مَا لَمْ نَذْكُرْهُ. وَقَدْ عَدَّهُ الْهَيْثَمُ بْنُ عَدِيٍّ فِي الْعُمْيَانِ مِنَ الْأَشْرَافِ، وَفِي بَعْضِ الْأَحَادِيثِ الْوَارِدَةِ عَنْهُ مَا يَدُلُّ عَلَى ذَلِكَ. وَقَدْ أُصِيبَتْ إِحْدَى عَيْنَيْهِ فَنَحَلَ جِسْمُهُ، فَلَمَّا أُصِيبَتِ الْأُخْرَى عَادَ إِلَيْهِ لَحْمُهُ فَقِيلَ فِي ذَلِكَ، فَقَالَ: أَصَابَنِي مَا رَأَيْتُمْ فِي الْأُولَى شَفَقَةً عَلَى الْأُخْرَى، فَلَمَّا ذَهَبَتَا اطْمَأَنَّ قَلْبِي. وَقَالَ أَبُو الْقَاسِمِ الْبَغَوِيُّ بسنده عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ، أَنَّهُ وَقَعَ فِي عَيْنِهِ الْمَاءُ فَقِيلَ لَهُ: نَنْزِعُ مَنْ عَيْنِكَ الْمَاءَ، عَلَى أَنَّكَ لَا تُصَلِّي سَبْعَةَ أَيَّامٍ ؟ فَقَالَ: لَا، إِنَّهُ مَنْ تَرْكَ الصَّلَاةَ وَهُوَ يَقْدِرُ عَلَيْهَا لَقِيَ اللَّهَ وَهُوَ عَلَيْهِ غَضْبَانُ. وَفِي رِوَايَةٍ أَنَّهُ قِيلَ لَهُ: نُزِيلُ هَذَا الْمَاءَ مِنْ عَيْنِكَ عَلَى أَنْ تَبْقَى خَمْسَةَ أَيَّامٍ لَا تُصَلِّي إِلَّا عَلَى عُودٍ، وَفِي رِوَايَةٍ: إِلَّا مُسْتَلْقِيًا، فَقَالَ: لَا، وَاللَّهِ وَلَا رَكْعَةً وَاحِدَةً، إِنَّهُ مَنْ تَرَكَ صَلَاةً وَاحِدَةً مُتَعَمِّدًا، لَقِيَ اللَّهَ وَهُوَ عَلَيْهِ غَضْبَانُ. وَقَدْ أَنْشَدَ الْمَدَائِنِيُّ لِابْنِ عَبَّاسٍ حِينَ عَمِيَ: إِنْ يَأْخُذِ اللَّهُ مِنْ عَيْنَيَّ نُورَهُمَا فَفِي لِسَانِي وَسَمْعِي مِنْهُمَا نُورُ قَلْبِي ذَكِيٌّ وَعَقْلِي غَيْرُ ذِي دَخَلٍ وَفِي فَمِي صَارِمٌ كَالسَّيْفِ مَأْثُورُ اعتزال ابن عباس ما دار بين عبد الله بن الزبير وبين عبد الملك بن مروان وَلَمَّا وَقَعَ الْخُلْفُ بَيْنَ ابْنِ الزُّبَيْرِ وَبَيْنَ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ، اعْتَزَلَ ابْنُ عَبَّاسٍ، وَ مُحَمَّدُ ابْنُ الْحَنَفِيَّةِ النَّاسَ، فَدَعَاهُمَا ابْنُ الزُّبَيْرِ ; لِيُبَايِعَاهُ فَأَبَيَا عَلَيْهِ، وَقَالَ كُلٌّ مِنْهُمَا: لَا نُبَايِعُكَ وَلَا نُخَالِفُكَ، فَهَمَّ بِهِمَا، فَبَعَثَا أَبَا الطُّفَيْلِ عَامِرَ بْنَ وَاثِلَةَ فَاسْتَنْجَدَ لَهُمَا مِنَ الْعِرَاقِ مِنْ شِيعَتِهِمَا فَقَدِمَ أَرْبَعَةُ آلَافٍ فَكَبَّرُوا بِمَكَّةَ تَكْبِيرَةً وَاحِدَةً، وَهَمُّوا بِابْنِ الزُّبَيْرِ، فَانْطَلَقَ ابْنُ الزُّبَيْرِ هَارِبًا وَتَعَلَّقَ بِأَسْتَارِ الْكَعْبَةِ، وَقَالَ: أَنَا عَائِذٌ بِاللَّهِ. فَكَفُّوهُمْ عَنْهُ، ثُمَّ مَالُوا إِلَى ابْنِ عَبَّاسٍ، وَ ابْنِ الْحَنَفِيَّةِ وَقَدْ حَمَلَ ابْنُ الزُّبَيْرِ حَوْلَ دُورِهِمُ الْحَطَبَ لِيَحْرِقَهُمْ، فَخَرَجُوا بِهِمَا حَتَّى نَزَلُوا الطَّائِفَ، وَأَقَامَ ابْنُ عَبَّاسٍ سَنَتَيْنِ لَمْ يُبَايِعْ أَحَدًا، كَمَا تَقَدَّمَ. وفاة عبد الله بن عباس فَلَمَّا كَانَ فِي سَنَةِ ثَمَانٍ وَسِتِّينَ تُوُفِّيَ عَبْدُ اللَّهِ بْنُ عَبَّاسٍ بِالطَّائِفِ، وَصَلَّى عَلَيْهِ مُحَمَّدُ ابْنُ الْحَنَفِيَّةِ، وَقَالَ: مَاتَ الْيَوْمَ حَبْرُ هَذِهِ الْأُمَّةِ. فَلَمَّا وَضَعُوهُ لِيُدْخِلُوهُ فِي قَبْرِهِ جَاءَ طَائِرٌ أَبْيَضُ لَمْ يُرَ مِثْلُ خِلْقَتِهِ، فَدَخَلَ فِي أَكْفَانِهِ وَالْتَفَّ فِيهَا حَتَّى دُفِنَ مَعَهُ. قَالَ عَفَّانُ: فَكَانُوا يَرَوْنَهُ عِلْمَهُ، فَلَمَّا وُضِعَ فِي اللَّحْدِ تَلَا تَالٍ لَا يُعْرَفُ مَنْ هُوَ - وَفِي رِوَايَةٍ: أَنَّهُمْ سَمِعُوا مِنْ قَبْرِهِ: يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ ارْجِعِي إِلَى رَبِّكِ رَاضِيَةً مَرْضِيَّةً فَادْخُلِي فِي عِبَادِي وَادْخُلِي جَنَّتِي هَذَا الْقَوْلُ فِي وَفَاتِهِ هُوَ الَّذِي صَحَّحَهُ غَيْرُ وَاحِدٍ مِنَ الْأَئِمَّةِ، وَنَصَّ عَلَيْهِ أَحْمَدُ بْنُ حَنْبَلٍ وَ الْوَاقِدِيُّ، وَ ابْنُ عَسَاكِرَ، وَهُوَ الْمَشْهُورُ عِنْدَ الْحُفَّاظِ. وَقِيلَ: إِنَّهُ تُوُفِّيَ سَنَةَ ثَلَاثٍ وَسِتِّينَ، وَقِيلَ: سَنَةَ ثَلَاثٍ وَسَبْعِينَ، وَقِيلَ: سَنَةَ سَبْعٍ وَسِتِّينَ. وَقِيلَ: سَنَةَ تِسْعٍ وَسِتِّينَ، وَقِيلَ: سَنَةَ سَبْعِينَ، وَالصَّحِيحُ الْأَوَّلُ، وَهَذِهِ الْأَقْوَالُ كُلُّهَا شَاذَّةٌ غَرِيبَةٌ مَرْدُودَةٌ. وَاللَّهُ سُبْحَانَهُ وَتَعَالَى أَعْلَمُ. وَكَانَ عُمْرُهُ يَوْمَ مَاتَ ثِنْتَيْنِ وَسَبْعِينَ سَنَةً. وَقِيلَ إِحْدَى وَسَبْعِينَ. وَقِيلَ أَرْبَعًا وَسَبْعِينَ. وَالْأَوَّلُ أَصَحُّ، وَاللَّهُ أَعْلَمُ.
✧ In this year died ʿAbd Allāh b. ʿAbbās, the interpreter of the Qurʾān and cousin of the Messenger of the Sovereign Judge. He is ʿAbd Allāh b. ʿAbbās b. ʿAbd al-Muṭṭalib b. Hāshim b. ʿAbd Manāf b. Quṣayy, Abū al-ʿAbbās al-Hāshimī, cousin of the Messenger of Allah ﷺ, the learned scholar of this community, and the exegete of the Book of Allah and its interpreter. He used to be called al-Ḥabr (the learned) and al-Baḥr (the sea). He transmitted a great deal from the Messenger of Allah ﷺ, and from a group of the Companions, and a multitude of the Companions took from him, and nations from the Successors. He has unique narrations that no other Companion has, due to the vastness of his knowledge, the abundance of his understanding, the perfection of his intellect, the breadth of his virtue, and the nobility of his lineage, ؓ and grant him contentment. His mother was Umm al-Faḍl Lubābah bt. al-Ḥārith al-Hilāliyyah, sister of Maymūnah bt. al-Ḥārith, Mother of the Believers. He is the progenitor of the Abbasid caliphs. He was one of ten male brothers of al-ʿAbbās from Umm al-Faḍl, and he was the last of them in birth. Each of them died in a land far distant from the other, very far indeed. Muslim b. Khālid al-Zinjī al-Makkī said, with his chain of transmission from Ibn ʿAbbās, who said: When the Messenger of Allah ﷺ was in the mountain pass, my father came to the Messenger of Allah ﷺ and said, “O Muḥammad, I see that Umm al-Faḍl has become pregnant.” He said, “Perhaps Allah will gladden your eyes.” He said: Then the Messenger of Allah ﷺ was brought to me while I was in a piece of cloth, and he chewed something and put it in my mouth with his saliva. Mujāhid said: We do not know of anyone other than him whom the Messenger of Allah ﷺ fed with his chewed saliva. From ʿAmr b. Dīnār, he said: Ibn ʿAbbās was born in the year of the Hijrah. Al-Wāqidī narrated, by way of Shuʿbah, from Ibn ʿAbbās that he said: I was born three years before the Hijrah, while we were in the mountain pass. The Messenger of Allah ﷺ died when I was thirteen years old. Then al-Wāqidī said: This is something about which there is no disagreement among the people of knowledge. Al-Wāqidī cited as evidence that he had nearly reached puberty in the year of the Farewell Pilgrimage. In Ṣaḥīḥ al-Bukhārī, from Ibn ʿAbbās, who said: The Messenger of Allah ﷺ died when I was already circumcised, and they used not to circumcise a boy until he reached puberty. Shuʿbah, Hushaym, and Abū ʿAwānah said, with their chains of transmission from Ibn ʿAbbās, who said: The Messenger of Allah ﷺ died when I was ten years old, circumcised. Hushaym added: And I had already collected the muḥkam during the lifetime of the Messenger of Allah ﷺ. I said: What is the muḥkam? He said: The mufaṣṣal (the shorter sūrahs at the end of the Qurʾān). Abū Dāwūd al-Ṭayālisī said, with his chain of transmission from Ibn ʿAbbās, who said: The Messenger of Allah ﷺ passed away when I was fifteen years old, circumcised. This is the most correct view, and it is supported by the soundness of what is established in the two Ṣaḥīḥs. Mālik narrated it with his chain of transmission from ʿUbayd Allāh, from Ibn ʿAbbās, who said: I came riding on a female donkey, and at that time I had nearly reached puberty, while the Messenger of Allah ﷺ was praying with the people at Minā not facing a wall. I passed in front of part of the row, then dismounted and sent the donkey to graze, and entered the row, and no one objected to that against me. It is established from him in the Ṣaḥīḥ that he said: I and my mother were among the weak ones (al-mustaḍʿafīn); my mother was among the women, and I was among the children. He emigrated with his father before the Conquest. They happened to meet the Prophet ﷺ at al-Juḥfah while he was on his way to conquer Makkah. Thus he witnessed the Conquest, Ḥunayn, and al-Ṭāʾif in the year 8 AH. It is also said that it was in the year 9 AH, and the Farewell Pilgrimage in the year 10 AH. He accompanied the Prophet ﷺ from that time onward, kept close to him, took from him, memorized, and precisely recorded his sayings, actions, and states. He took from the Companions a great deal of knowledge, along with penetrating understanding, eloquence, fluency, beauty, grace, nobility of origin, and clarity of expression. The supplication of the Prophet for ʿAbd Allāh b. ʿAbbās. The Messenger of the Most Merciful ﷺ supplicated for him, and that is as reported in the sound and well-established hadiths that the Messenger of Allah ﷺ supplicated for him that Allah would teach him the interpretation and grant him understanding in religion. Al-Zubayr b. Bakkār said, with his chain of transmission from Ibn ʿUmar, that he said: ʿUmar used to call ʿAbd Allāh b. ʿAbbās and bring him close, and he would say: I saw the Messenger of Allah ﷺ call you one day, and he wiped your head, and he spat lightly into your mouth, and said: “O Allah, grant him understanding in religion and teach him the interpretation.” And through it, the Messenger of Allah ﷺ said: “O Allah, bless him and spread from him.” Imām Aḥmad said, with his chain of transmission, that Kurayb reported to him that Ibn ʿAbbās said: I came to the Messenger of Allah ﷺ in the latter part of the night and prayed behind him. He took my hand and pulled me until he placed me alongside him. When the Messenger of Allah ﷺ turned to his prayer, I stepped back. The Messenger of Allah ﷺ prayed, and when he finished, he said to me: “What is the matter with me that I place you alongside me and you step back?” I said: “O Messenger of Allah, is it proper for anyone to pray alongside you, when you are the Messenger of Allah whom Allah, Mighty and Majestic, has given?” He said: It pleased him, and he supplicated to Allah for me to increase me in knowledge and understanding. He said: Then I saw the Messenger of Allah ﷺ sleep until I heard him breathing heavily. Then Bilāl came to him and said: “O Messenger of Allah, the prayer.” He stood up and prayed without renewing his ablution. Imām Aḥmad said, with his chain of transmission from Ibn ʿAbbās, who said: The Messenger of Allah ﷺ went to relieve himself, so I placed water for his ablution. When he came out, he said: “Who placed this?” It was said: “Ibn ʿAbbās.” He said: “O Allah, grant him understanding in religion and teach him the interpretation.” From Ibn ʿAbbās, he said: I saw Jibrīl twice, and the Messenger of Allah ﷺ supplicated for wisdom for me twice. Imām Aḥmad said, with his chain of transmission from Ibn ʿAbbās, who said: I was with my father in the presence of the Prophet ﷺ, and there was a man with him conversing privately. ʿAffān said: He was like one turning away from al-ʿAbbās. We went out from his presence, and al-ʿAbbās said: “Did you not see your cousin turning away from me?” I said: “There was a man with him conversing privately.” ʿAffān said: He said: “Was there someone with him?” I said: “Yes.” He returned to him and said: “O Messenger of Allah, was there someone with you? For ʿAbd Allāh informed me that there was a man with you conversing privately.” He said: “Did you see him, O ʿAbd Allāh?” He said: I said: “Yes.” He said: “That was Jibrīl ﷺ.” It has also been narrated from the hadith of al-Mahdī from his forefathers, in which the Messenger of Allah ﷺ said to him: “Indeed, you will be afflicted in your eyesight,” and so it was. Many hadiths have been reported on the virtues of Ibn ʿAbbās, some of which are very objectionable, and we have turned away from many of them, and we have mentioned what suffices and is adequate instead of others. The knowledge of ʿAbd Allāh b. ʿAbbās. Abū Bakr al-Bayhaqī said, with his chain of transmission from Ibn ʿAbbās, who said: When the Messenger of Allah ﷺ passed away, I said to a man of the Anṣār: “Come, let us ask the Companions of the Messenger of Allah ﷺ, for today they are many.” He said: “How strange of you, O Ibn ʿAbbās! Do you think people will need you when among the people there are Companions of the Messenger of Allah ﷺ such as those?” He said: So he abandoned that. I set about asking the Companions of the Messenger of Allah ﷺ. If a hadith reached me from a man, I would come to his door while he was taking his midday nap, and I would recline on my cloak at his door while the wind blew dust upon me. He would come out and see me, and say: “O cousin of the Messenger of Allah, what brought you? Why did you not send for me so I could come to you?” I would say: “No, I am more deserving to come to you.” He said: So I asked him about the hadith. He said: That Anṣārī man lived until he saw me with people gathered around me asking me, and he said: “This young man was more intelligent than me.” From Ibn ʿAbbās, he said: I found the greater part of the knowledge of the Messenger of Allah ﷺ among this clan of the Anṣār. I would lie down at the door of one of them at midday, and if I wished I could have been granted permission to enter, but I sought thereby to put him at ease. Muḥammad b. Saʿd said, with his chain of transmission from Abū Salamah al-Ḥaḍramī, who said: I heard Ibn ʿAbbās say: I used to attach myself to the senior Companions of the Messenger of Allah ﷺ, both the Emigrants and the Anṣār, and ask them about the military expeditions of the Messenger of Allah ﷺ and what was revealed of the Qurʾān concerning them. I would not come to any of them except that he was pleased with my coming, because of my closeness to the Messenger of Allah ﷺ. One day I began asking Ubayy b. Kaʿb—who was among those firmly grounded in knowledge—about what was revealed of the Qurʾān in Madinah. He said: Twenty-seven sūrahs were revealed, and the rest were in Makkah. Aḥmad said, from ʿAbd al-Razzāq, from Maʿmar, who said: The greater part of Ibn ʿAbbās’s knowledge was from three persons: ʿUmar, ʿAlī, and Ubayy b. Kaʿb. Ṭāwūs said, from Ibn ʿAbbās, that he said: I would ask about a single matter thirty of the Companions of the Messenger of Allah ﷺ. Mughīrah said, from al-Shaʿbī, who said: It was said to Ibn ʿAbbās: “How did you obtain this knowledge?” He said: “With an inquiring tongue and an understanding heart.” It is established from ʿUmar b. al-Khaṭṭāb that he used to seat Ibn ʿAbbās with the elders of the Companions, and he would say: “How excellent an interpreter of the Qurʾān is ʿAbd Allāh b. ʿAbbās.” When he came, ʿUmar would say: “The young man of the elders has come, the possessor of an inquiring tongue and an understanding heart.” It is established in the Ṣaḥīḥ that ʿUmar asked the Companions about the interpretation of “When the help of Allah comes and the victory,” and some remained silent while others gave an answer that did not satisfy ʿUmar. Then he asked Ibn ʿAbbās about it, and he said: “It is the appointed term of the Messenger of Allah ﷺ, which was announced to him.” ʿUmar said: “I know nothing from it except what you know.” ʿUmar intended thereby to establish before them the greatness of his standing and his lofty rank in knowledge and understanding. Once he asked him about the Night of Decree, and he deduced that it is in the seventh night of the last ten, and ʿUmar approved of it and deemed it excellent, as we have mentioned in the commentary. Al-Ḥasan b. ʿArafah said, with his chain of transmission from Saʿīd b. Jubayr, who said: ʿUmar said to Ibn ʿAbbās: “You have learned knowledge that we have not learned.” Al-Awzāʿī said: ʿUmar said to Ibn ʿAbbās: “You are the most handsome-faced of our young men, the best of them in intellect, and the most knowledgeable of them in the Book of Allah, Mighty and Majestic.” From Ibn ʿAbbās, he said: My father said to me: “ʿUmar b. al-Khaṭṭāb brings you close and seats you with the senior Companions, so remember from me three things: do not divulge a secret of his, do not backbite anyone in his presence, and do not let him ever test you with a lie.” Al-Shaʿbī said: I said to Ibn ʿAbbās: “Each one of these is better than a thousand.” Ibn ʿAbbās said: “Rather, each one is better than ten thousand.” The presence of ʿAbd Allāh b. ʿAbbās at events. Al-Wāqidī said, with his chain of transmission from ʿAṭāʾ b. Yasār, that ʿUmar and ʿUthmān used to call Ibn ʿAbbās and he would give his opinion along with the people of Badr. He issued legal opinions during the caliphates of ʿUmar and ʿUthmān until the day he died. I say: He witnessed the conquest of Ifrīqiyyah in the year 27 AH with Ibn Abī Sarḥ. Al-Zuhrī said, from ʿAlī b. al-Ḥusayn, from his father, who said: My father looked at Ibn ʿAbbās on the Day of the Camel walking between the two ranks, and said: “May Allah gladden the eye of one who has a cousin like this.” He witnessed with ʿAlī the Battle of the Camel and Ṣiffīn, and he was commander of the left wing. He witnessed with him the fighting against the Khawārij, and he was among those who advised ʿAlī to appoint Muʿāwiyah as his deputy over Syria and not to remove him from it at the beginning of the matter, until he said to him, among other things: “If you wish to remove him, then appoint him for a month and remove him for a lifetime.” But ʿAlī refused except to fight him, and what happened happened, as has been previously explained. When the two parties negotiated the arbitration of the two arbitrators, Ibn ʿAbbās sought to be from ʿAlī’s side to counter ʿAmr b. al-ʿĀṣ, but Madhḥij and the people of Yemen refused unless Abū Mūsā al-Ashʿarī was from ʿAlī’s side. So what happened with the two arbitrators also occurred as previously mentioned. ʿAlī appointed him as his deputy over Baṣrah, and he led the people in the Hajj in some years. He delivered a sermon to them at ʿArafāt in which he interpreted Sūrat al-Baqarah, and in another narration, Sūrat al-Nūr. Those who heard him said: He interpreted it in such a way that if the Byzantines, the Turks, and the Daylamites had heard it, they would have embraced Islam. He was the first to hold a gathering for the people in Baṣrah on the eve of ʿArafah. He would ascend the pulpit on the night of ʿArafah, and the people of Baṣrah would gather around him. He would interpret something from the Qurʾān and remind the people from after the afternoon prayer until sunset, then he would descend and lead them in the sunset prayer. The scholars differed after him concerning that. Some disliked it and said: It is an innovation that was not practiced by the Messenger of Allah ﷺ nor by any of the Companions except Ibn ʿAbbās. Others deemed it recommended because of the remembrance of Allah and to be in accord with the pilgrims. Ibn ʿAbbās used to criticize ʿAlī in some of his rulings, and ʿAlī would defer to him in that, as Imām Aḥmad said, with his chain of transmission, that ʿAlī burned some people who had apostatized from Islam. That reached Ibn ʿAbbās, and he said: “I would not have burned them with fire, for the Messenger of Allah ﷺ said: ‘Do not punish with the punishment of Allah.’ But I would have killed them, because of the saying of the Messenger of Allah ﷺ: ‘Whoever changes his religion, kill him.’” That reached ʿAlī, and he said: “Alas for Ibn ʿAbbās!” and in another narration: “Alas for Ibn ʿAbbās! He is indeed a diver into hidden matters.” And ʿAlī requited him. Ibn ʿAbbās’s permitting of temporary marriage and domestic donkeys. Ibn ʿAbbās held the permissibility of temporary marriage (mutʿah) and the lawfulness of the flesh of domestic donkeys. ʿAlī said to him: “You are a bewildered man. The Messenger of Allah ﷺ forbade temporary marriage and the flesh of domestic donkeys on the day of Khaybar.” This hadith is recorded in the two Ṣaḥīḥs and others, and it has various wordings, this being one of the best of them. And Allah, Glorified and Exalted, knows best. The virtue of ʿAbd Allāh b. ʿAbbās. Al-Bayhaqī said, with his chain of transmission, that Abū Bakr b. al-Muʾammil said: I heard Abū Naṣr b. Abī Rabīʿah say: Ṣaʿṣaʿah b. Ṣūḥān came to ʿAlī b. Abī Ṭālib from Baṣrah, and he asked him about Ibn ʿAbbās—who was his deputy there. Ṣaʿṣaʿah said: “O Commander of the Faithful, he adheres to three things and abstains from three things. He adheres to capturing the hearts of men when he speaks, to good listening when he is spoken to, and to the easier of two options when he is opposed. He abstains from disputation, from associating with the base, and from anything for which he would need to apologize.” Al-Wāqidī said, with his chain of transmission from ʿĀmir b. Saʿd b. Abī Waqqāṣ, from his father, who said: I have never seen anyone quicker in understanding, sharper in intellect, greater in knowledge, or more forbearing than Ibn ʿAbbās. I saw ʿUmar call him for difficult problems, then say: “You have it, a difficult problem has come to you.” Then he would not go beyond his word, while around him were the people of Badr from the Emigrants and the Anṣār. Al-Aʿmash said, with his chain of transmission from Masrūq, who said: ʿAbd Allāh b. Masʿūd said: “If Ibn ʿAbbās had reached our age, no one among us would have reached a tenth of his knowledge.” He used to say: “How excellent an interpreter of the Qurʾān is Ibn ʿAbbās.” From Ibn ʿUmar, that he said: “Ibn ʿAbbās is the most knowledgeable of people about what Allah revealed to Muḥammad ﷺ.” Muḥammad b. Saʿd said with his chain of transmission from Yaʿqūb b. Zayd, from his father, who said: I heard Jābir b. ʿAbd Allāh say when news of Ibn ʿAbbās's death reached him, clapping one hand upon the other: "Today the most learned of people and the most forbearing of people has died. This community has been afflicted by him with an irreparable loss." And from Abū Bakr b. Muḥammad b. ʿAmr b. Ḥazm, who said: When Ibn ʿAbbās died, Rāfiʿ b. Khadīj said: "Today has died the one whom those between the east and the west needed for knowledge." Al-Wāqidī said with his chain of transmission from ʿIkrimah, who said: I heard Muʿāwiyah say: "Your client, by God, is the most learned in jurisprudence of those who have died and those who remain." Ibn ʿAsākir narrated from Ibn ʿAbbās, who said: I entered upon Muʿāwiyah when the peace was made, and the first time I met him, there were people with him. He said: "Welcome to Ibn ʿAbbās. The strife did not create enmity between me and anyone whose distance was dearer to me or whose closeness was more beloved to me. Praise be to God who caused ʿAlī to die." I said to him: "God is not to be blamed in His decree, and another statement than this would be better." Then I said to him: "I would like you to excuse me from [speaking about] my cousin and I will excuse you from [speaking about] your cousin." He said: "That is granted to you." ʿĀʾishah and Umm Salamah said when Ibn ʿAbbās led the people in the pilgrimage: "He is the most knowledgeable of people about the rites." With his chain of transmission from al-Shaʿbī, who said: Zayd b. Thābit rode [a mount], and Ibn ʿAbbās took hold of his stirrup. He said: "Do not do that, O cousin of the Messenger of God ﷺ." He said: "Thus were we commanded to do with our scholars." Zayd said to him: "Show me your hands." He extended his hands, and Zayd kissed them and said: "Thus were we commanded to do with the family of our Prophet." From ʿUbayd Allāh b. ʿAbd Allāh b. ʿUtbah, who said: Ibn ʿAbbās surpassed people in qualities: in knowledge of what had preceded him, in jurisprudence in matters requiring his opinion, in forbearance, genealogy, and generosity. I have never seen anyone more knowledgeable than him about the ḥadīth of the Prophet ﷺ that preceded, nor about the judgments of Abū Bakr, ʿUmar, and ʿUthmān, nor more learned in jurisprudence in his opinion, nor more knowledgeable in poetry or Arabic, nor in the exegesis of the Qurʾān, nor in arithmetic, nor in the laws of inheritance, nor more knowledgeable about what had passed, nor more sound in opinion in matters requiring it. He would sit one day mentioning only jurisprudence, one day interpretation, one day military expeditions, one day poetry, and one day the history of the Arabs. I have never seen a scholar sit with him but that he submitted to him, and I have never seen a questioner ask him but that he found knowledge with him. He said: Sometimes I memorized a qaṣīdah from his mouth as he recited it, thirty verses long. Hishām b. ʿUrwah said, from his father: I have never seen anyone like Ibn ʿAbbās. ʿAṭāʾ said: I have never seen a gathering more noble than the gathering of Ibn ʿAbbās, more abundant in jurisprudence, nor greater in awe. The scholars of the Qurʾān asked him, the scholars of Arabic asked him, the scholars of poetry asked him, and all of them returned from a wide valley. Al-Wāqidī said, from Ibn Ṭāwūs, from his father, who said: Ibn ʿAbbās towered over the people in knowledge as a tall palm tree towers over small seedlings. Layth b. Abī Sulaym said: I said to Ṭāwūs: "Why did you keep company with this young man—meaning Ibn ʿAbbās—and leave the senior companions?" He said: "I saw seventy of the companions; when they disputed about something, they turned to his statement." Ṭāwūs also said: "I have never seen anyone more learned in jurisprudence than him." He said: "No one ever disagreed with him but that he left him until he convinced him." From Mujāhid, who said: I have never seen anyone like him. He died on the day he died as the learned scholar of this community—meaning Ibn ʿAbbās. Abū Bakr b. Abī Shaybah and others said, from Mujāhid, who said: Ibn ʿAbbās was called al-Baḥr (the Sea) because of the abundance of his knowledge. Al-Wāqidī and al-Zubayr b. Bakkār narrated from Mujāhid that he said: Ibn ʿAbbās was the tallest of them in stature, the most generous of them in serving food, and the most expansive of them in knowledge. Mujāhid also said: I have never seen anyone with a more eloquent tongue than Ibn ʿAbbās. From ʿAmr b. Dīnār, who said: I have never seen a gathering more comprehensive of every good than the gathering of Ibn ʿAbbās: the lawful and the unlawful, the exegesis of the Qurʾān, Arabic, poetry, and food. Muḥammad b. Saʿd said with his chain of transmission from Sulaymān al-Taymī, who said: Someone whom al-Ḥakam b. Ayyūb sent to al-Ḥasan informed me, asking him: "Who was the first to lead the people in the Friday prayer in this mosque on the day of ʿArafah?" He said: "The first to lead the Friday prayer was Ibn ʿAbbās, and he was a prolific man—I think in ḥadīth—abundant in knowledge. He would ascend the pulpit and recite Sūrat al-Baqarah and explain it verse by verse." Yūnus b. Bukayr said with his chain of transmission from Abū Ṣāliḥ, who said: I saw a gathering of Ibn ʿAbbās such that if all of Quraysh had boasted of it, it would have been a source of pride for them. I saw the people gather until the road became too narrow for them, and no one was able to come or go. He said: I entered upon him and informed him of their presence at his door. He said to me: "Prepare water for my ablution." He performed ablution and sat down, then said: "Go out and say to them: Whoever wishes to ask about the Qurʾān, its letters, and what is intended by it, let him enter." He said: I went out and announced to them, and they entered until they filled the house and the chamber. They did not ask him about anything but that he informed them of it and gave them more than what they asked, equal to or greater. Then he said: "Your brothers," and they left. Then he said: "Go out and say: Whoever wishes to ask about the exegesis of the Qurʾān or its interpretation, let him enter." He said: I went out and announced to them. They entered until they filled the house and the chamber. They did not ask him about anything but that he informed them of it and gave them more, equal to what they asked or greater. Then he said: "Your brothers," and they left. Then he said: "Go out and say: Whoever wishes to ask about the lawful and the unlawful and jurisprudence, let him enter." I went out and said to them, and they entered until they filled the house and the chamber. They did not ask him about anything but that he informed them of it and gave them more like it. Then he said: "Your brothers," and they left. Then he said: "Go out and say: Whoever wishes to ask about the laws of inheritance and the like, let him enter." He said: I went out and announced to them, and they entered until they filled the house and the chamber. They did not ask him about anything but that he informed them of it and gave them more like it. Then he said: "Your brothers," and they left. Then he said: "Go out and say: Whoever wishes to ask about Arabic, poetry, and rare expressions, let him enter." They entered until they filled the house and the chamber. They did not ask him about anything but that he informed them of it and gave them more like it. Abū Ṣāliḥ said: If all of Quraysh had boasted of that, it would have been a source of pride. I have never seen the like of this for anyone among the people. Ṭāwūs and Maymūn b. Mihrān said: We have never seen anyone more scrupulous than Ibn ʿUmar, nor more learned in jurisprudence than Ibn ʿAbbās. Maymūn said: Ibn ʿAbbās was the more learned in jurisprudence of the two. From Masrūq, who said: When I saw Ibn ʿAbbās, I said: "The most handsome of people." When he spoke, I said: "The most eloquent of people." When he conversed, I said: "The most knowledgeable of people." Yaʿqūb b. Sufyān said with his chain of transmission from ʿIkrimah, who said: Ibn ʿAbbās was the more knowledgeable of the two in the Qurʾān, and ʿAlī was the more knowledgeable of the two in obscure matters. Isḥāq b. Rāhawayh said: It was so because Ibn ʿAbbās had taken what ʿAlī had of exegesis and added to it what he took from Abū Bakr, ʿUmar, ʿUthmān, Ubayy b. Kaʿb, and others of the senior companions, along with the supplication of the Messenger of God ﷺ for him that God would teach him the Book. Abū Bakr b. ʿAyyāsh narrated from ʿĀṣim b. Abī al-Najūd, from Abū Wāʾil, that Ibn ʿAbbās led the people in the pilgrimage in the year of the killing of ʿUthmān and recited Sūrat al-Nūr and explained it. He mentioned something similar to what preceded. Perhaps the first was in the time of ʿAlī, and he recited in that pilgrimage Sūrat al-Baqarah, and during the strife of ʿUthmān Sūrat al-Nūr. And God knows best. We have narrated from Ibn ʿAbbās that he said: "I am among those firmly grounded in knowledge who know its interpretation." Mujāhid said: I presented the Qurʾān to Ibn ʿAbbās twice, from its beginning to its end, stopping at every verse and asking him about it. It is narrated from him that he said: "Four things in the Qurʾān I do not know what they are: al-awwāh, al-ḥannān, al-raqīm, and al-ghislīn. Everything in the Qurʾān I know except these four." Ibn Wahb and others said, from Sufyān b. ʿUyaynah, from ʿUbayd Allāh b. Abī Yazīd, who said: When Ibn ʿAbbās was asked about a matter, if it was in the Book of God, he ruled by it; if it was not but was in the Sunnah, he ruled by it; if the Messenger of God ﷺ did not state it but he found it from Abū Bakr and ʿUmar, he ruled by it; otherwise he exercised his own judgment. Yaʿqūb b. Sufyān said with his chain of transmission from ʿAbd Allāh b. Buraydah, who said: A man reviled Ibn ʿAbbās, and he said: "You revile me while I have three qualities. I come upon a verse from the Book of God and wish that people knew of it what I know. I hear of a judge among the judges of the Muslims judging with justice, and I rejoice for him, though perhaps I will never bring a case before him or litigate ever. I hear of rain falling on a land of the Muslims, and I rejoice for it, though I have no grazing livestock there ever." Al-Wāqidī said: A man asked Ibn ʿAbbās about His saying, the Exalted: "The heavens and the earth were a joined entity, and We split them apart." He said: "The heaven was joined, not raining, and the earth was joined, not producing plants. He split this one with rain and this one with plants." The Worship of ʿAbd Allāh b. ʿAbbās Ibn Abī Mulaykah said: I accompanied Ibn ʿAbbās from Madinah to Makkah. He would pray two rakʿahs. When he alighted, he would stand for half the night, reciting the Qurʾān slowly, letter by letter, and he would weep much with sobbing and wailing. He recited: "And the throes of death will come in truth; that is what you were trying to escape." Al-Aṣmaʿī said with his chain of transmission from Shuʿayb b. Dirham, who said: In this place—and he pointed to the path of tears on his cheeks—on the cheeks of Ibn ʿAbbās there were marks like a worn-out sandal strap from weeping. Another said: He used to fast on Mondays and Thursdays and say: "I love that my deeds be raised while I am fasting." Hushaym and others narrated with their chain of transmission from Ibn ʿAbbās that the king of Byzantium wrote to Muʿāwiyah asking him about the most beloved speech to God, Mighty and Majestic; who is the most honored of servants before God, Mighty and Majestic; who is the most honored of female servants before God, Mighty and Majestic; about four beings who had souls but did not move in a womb; about a grave that traveled with its occupant; about a place on earth that the sun did not shine upon except once; about the rainbow, what is it; and about the Milky Way. Muʿāwiyah sent and asked Ibn ʿAbbās about them. Ibn ʿAbbās wrote to him: As for the most beloved speech to God, it is "Glory be to God, praise be to God, there is no god but God, God is greatest, and there is no might or power except with God." The most honored of servants before God is Adam; He created him with His hand, breathed into him of His spirit, made His angels prostrate to him, and taught him the names of all things. The most honored of female servants before God is Maryam bt. ʿImrān. As for the four who did not move in a womb, they are Adam and Eve, the staff of Moses, and the ram of Abraham with which he ransomed Ishmael—and in another narration, the she-camel of Ṣāliḥ. As for the grave that traveled with its occupant, it is the whale of Jonah. As for the place that the sun did not strike except once, it is the sea that split for Moses until the Children of Israel crossed through it. As for the rainbow, it is a safeguard for the people of the earth from drowning, and the Milky Way is the gate of heaven—and in another narration, that from which it splits open. When the king of Byzantium read that, it pleased him, and he said: "By God, this is not from Muʿāwiyah nor from his saying; it is from the family of the Prophet ﷺ." Many narrations and many additions have come regarding these questions, and in some of them there is doubt: that he asked him about one who has no predecessor, about one who has no kinsfolk, about one who has no father, about something, half of something, and nothing, and he sent a glass vessel and said: "Send me in this the seed of everything." He wrote to him saying: "As for the one who has no predecessor, it is God, Mighty and Majestic. As for the one who has no kinsfolk, it is Adam ﷺ. As for the one who has no father, it is Jesus ﷺ. As for something, it is the rational person who acts by his intellect. As for half of something, it is the one who has intellect but acts by the opinion of another. As for nothing, it is the one who has no intellect and does not act by the intellect of another." He filled the glass vessel with water and said: "This is the seed of everything." That pleased the king of Byzantium greatly. And God knows best. Description of ʿAbd Allāh b. ʿAbbās Description of Ibn ʿAbbās ؓ He was stout; when he sat, he took the space of two men. He was handsome, with thick hair. The front of his head had turned white, and his side locks had turned white. He used to dye with henna, and it was said with black dye. He had a beautiful face, wore fine clothes, and used much perfume, such that when he passed in the road, women would say: "This is Ibn ʿAbbās," or "A man with musk." He was comely, fair-skinned, tall, handsome, and eloquent. When he became blind, a slight yellowness came over his complexion. The sons of al-ʿAbbās were ten: al-Faḍl, ʿAbd Allāh, ʿUbayd Allāh, Maʿbad, Qutham, ʿAbd al-Raḥmān, Kathīr, al-Ḥārith, ʿAwn, and Tammām. The youngest of them was Tammām; for this reason al-ʿAbbās would carry him and say: "They have been completed with Tammām, so they became ten. O Lord, make them noble and righteous, and make them a remembrance and increase the fruit." As for al-Faḍl, he died a martyr at Ajnādayn; ʿAbd Allāh at al-Ṭāʾif; ʿUbayd Allāh in Yemen; Maʿbad and ʿAbd al-Raḥmān in Ifrīqiyah; Qutham and Kathīr at Yanbuʿ, and it was said that Qutham died at Samarqand. Muslim b. Qammādīn al-Makkī, the client of Banū Makhzūm, said: I have never seen the like of brothers from one mother, noble, born in one house, whose graves are farther apart than the sons of Umm al-Faḍl. Then he mentioned the places of their graves, as preceded, except that he said: al-Faḍl died in Madinah, and ʿUbayd Allāh in Syria. ʿAbd Allāh b. ʿAbbās used to wear a ḥulla worth a thousand dirhams. The sons of ʿAbd Allāh b. ʿAbbās He had sons: al-ʿAbbās, and ʿAlī, called al-Sajjād because of his abundant supererogatory prayers. He was the most handsome Qurayshī on the face of the earth. It was said that he used to pray a thousand rakʿas every day. It was also said: day and night, along with perfect beauty. Thus he is the forefather of the Abbasid caliphs, for in his descendants was the Abbasid caliphate. Ibn ʿAbbās also had Muḥammad, al-Faḍl, ʿAbd Allāh, and Lubāba, whose mother was Zurʿa bt. Musarraḥ b. Maʿdīkarib. And Asmāʾ, who was born of an umm walad. The mawālī of ʿAbd Allāh b. ʿAbbās His mawālī included ʿIkrima, Kurayb, Abū Maʿbad, Shuʿba, Daqīq, Abū ʿAmra, Abū ʿUbayd, and Miqsam. He narrated one thousand six hundred and seventy hadiths. And God, glorified and exalted be He, knows best. ʿAbd Allāh b. ʿAbbās's leadership of the ḥajj in the year 35 AH by order of ʿUthmān b. ʿAffān (The leadership of Ibn ʿAbbās of the ḥajj in the year 35 AH by order of ʿUthmān b. ʿAffān) Ibn ʿAbbās assumed leadership of the ḥajj in the year 35 AH by order of ʿUthmān b. ʿAffān, while ʿUthmān was besieged. During his absence, ʿUthmān was killed. Ibn ʿAbbās forbids al-Ḥusayn from going to Iraq When Muʿāwiya died and al-Ḥusayn b. ʿAlī wanted to go to Iraq, Ibn ʿAbbās forbade him in the strongest terms. Ibn ʿAbbās wanted to cling to al-Ḥusayn's clothes—because Ibn ʿAbbās had become feeble at the end of his life—but al-Ḥusayn did not accept it from him. When news of his death reached him, he grieved deeply and confined himself to his house. He used to say: "O tongue, speak good and you will gain; keep silent from evil and you will be safe; for if you do not, you will regret." Ibn ʿAbbās's exhortations A man called Jundab came to him and said: "Advise me." He said: "I advise you to affirm the oneness of God, to act for Him, to establish prayer, and to give zakāt. For every good you bring after that will be accepted and raised up to God. O Jundab, you will only increase in nearness from this day onward. So pray the prayer of one bidding farewell, and awake in this world as if you were a stranger or a traveler, for you are of the people of the graves. Weep over your sin, repent of your error, and let this world be lighter to you than the strap of your sandal. It is as if you have already left it and come to God's justice. You will not benefit from what you leave behind, and nothing will benefit you except your deeds." Some of them said: Ibn ʿAbbās bequeathed words better than dark horses. He said: "Do not speak about what does not concern you until you see a place for it. Do not argue with a fool or a forbearing man, for the forbearing one will defeat you and the fool will belittle you. Do not mention your brother when he is absent except in the way you would love for him to speak of you when you are absent. Perform the deed of a man who knows that he will be rewarded for good deeds and taken to task for crimes." A man present said: "O Ibn ʿAbbās, this is better than ten thousand." Ibn ʿAbbās said: "One word of it is better than ten thousand." Ibn ʿAbbās said: "The perfection of a favor is hastening it, making it small, and concealing it." That is, you should hasten the gift to the recipient, regard it as small in the giver's eyes, and conceal it from people, not making it public. For making it public opens the door of hypocrisy and breaks the heart of the recipient and shames him before people. Ibn ʿAbbās said: "The dearest person to me is my companion in a gathering; if I could prevent a fly from landing on his face, I would do so." He also said: "No one who comes to me seeking a need and finds me a place for it can repay me except God, mighty and glorious be He. Likewise a man who greets me first, or makes room for me in a gathering, or rises from his seat for me, or a man who gives me a drink of water when I am thirsty, or a man who protects me in my absence." The traditions related from him of such noble traits are very numerous, and what we have mentioned points to what we have not mentioned. Al-Haytham b. ʿAdī counted him among the blind nobles. In some hadiths related from him there is evidence of that. One of his eyes was afflicted, and his body grew thin; when the other was afflicted, his flesh returned to him. He was asked about that, and he said: "What you saw in the first was grief over the second; when both were gone, my heart was at rest." Abū al-Qāsim al-Baghawī, with his chain, related from ʿIkrima, from Ibn ʿAbbās, that water had formed in his eye. It was said to him: "We will remove the water from your eye on condition that you do not pray for seven days." He said: "No. Whoever leaves prayer while able to perform it meets God while He is angry with him." In another narration, it was said to him: "We will remove this water from your eye on condition that you remain five days without praying except leaning on a stick," and in another narration: "except lying down." He said: "No, by God, not even one rakʿa. Whoever leaves one prayer deliberately meets God while He is angry with him." Al-Madāʾinī recited for Ibn ʿAbbās when he became blind: If God takes from my two eyes their light In my tongue and my hearing there is light from them My heart is keen and my mind is free of corruption And in my mouth is a sharp blade like a polished sword Ibn ʿAbbās withdraws from the conflict between ʿAbd Allāh b. al-Zubayr and ʿAbd al-Malik b. Marwān When the dispute arose between Ibn al-Zubayr and ʿAbd al-Malik b. Marwān, Ibn ʿAbbās and Muḥammad b. al-Ḥanafiyya withdrew from the people. Ibn al-Zubayr called them to pledge allegiance to him, but they refused, and each of them said: "We will not pledge allegiance to you, and we will not oppose you." He resolved to harm them. So they sent Abū al-Ṭufayl ʿĀmir b. Wāthila to seek help for them from their followers in Iraq. Four thousand men arrived and said a single takbīr in Makkah, and they moved against Ibn al-Zubayr. Ibn al-Zubayr fled and clung to the curtains of the Kaʿba, saying: "I seek refuge with God." So they were held back from him. Then they went to Ibn ʿAbbās and Ibn al-Ḥanafiyya. Ibn al-Zubayr had already piled firewood around their houses to burn them. So they brought the two men out until they alighted at al-Ṭāʾif. Ibn ʿAbbās stayed there for two years, not pledging allegiance to anyone, as previously mentioned. The death of ʿAbd Allāh b. ʿAbbās In the year 68 AH, ʿAbd Allāh b. ʿAbbās died in al-Ṭāʾif. Muḥammad b. al-Ḥanafiyya prayed over him and said: "Today the learned scholar of this community has died." When they placed him to put him into his grave, a white bird came, the like of whose form had never been seen, and entered his shrouds and wrapped itself in them until he was buried with it. ʿAffān said: "They regarded that as his knowledge." When he was placed in the laḥd, an unseen reciter—no one knew who he was—recited—and in another narration: they heard from his grave: "O soul at peace, return to your Lord, well-pleased and pleasing, and enter among My servants and enter My garden." This report about his death is what more than one of the imams has deemed correct, and it was affirmed by Aḥmad b. Ḥanbal, al-Wāqidī, and Ibn ʿAsākir, and it is well known among the ḥuffāẓ. It was said that he died in the year 63 AH, and it was said: in the year 73 AH, and it was said: in the year 67 AH. It was also said: in the year 69 AH, and it was said: in the year 70 AH. The correct view is the first, and all these other statements are anomalous, strange, and rejected. And God, glorified and exalted be He, knows best. His age on the day he died was seventy-two years. It was said: seventy-one. It was said: seventy-four. The first is more correct, and God knows best.
Tarikh (al-Tabari) 2288No grade recorded
وَمِمَّنْ تُوُفِّيَ فِي سنة ثمان وستين مِنَ الْأَعْيَانِ عَبْدُ اللَّهِ بْنُ يَزِيدَ الْأَوْسِيُّ شَهِدَ الْحُدَيْبِيَةَ. وَعَبْدُ الرَّحْمَنِ بْنُ الْأَسْوَدِ بْنِ عَبْدِ يَغُوثَ. وَعَبْدُ الرَّحْمَنِ بْنُ زَيْدِ بْنِ الْخَطَّابِ الْعَدَوِيُّ ابْنِ أَخِي عُمَرَ بْنِ الْخَطَّابِ أَدْرَكَ النَّبِيَّ ﷺ، وَتُوُفِّيَ بِالْمَدِينَةِ عَنْ نَحْوِ سَبْعِينَ سَنَةً. عَبْدُ الرَّحْمَنِ بْنُ حَسَّانَ بْنِ ثَابِتٍ الْأَنْصَارِيُّ. عُدَيُّ بْنُ حَاتِمٍ الطَّائِيُّ عُدَيُّ بْنُ حَاتِمٍ الطَّائِيُّ، وَأُمُّهُ النَّوَّارُ بِنْتُ بَرْمَكَةَ بْنِ عُكْلٍ، وَيُكَنَّى أَبَا طَرِيفٍ: فعَنْ أَبِي عُمَيْرٍ الطَّائِيِّ، قَالَ: كَانَ عَدِيُّ بْنُ حَاتِمٍ يَقُولُ: مَا كَانَ رَجُلٌ مِنَ الْعَرَبِ أَشَدَّ كَرَاهِيَةً لِرَسُولِ اللَّهِ ﷺ مِنِّي، وَكُنْتُ امْرَأً شَرِيفًا قَدْ سُدْتُ قَوْمِي، فَقُلْتُ: إِنِ اتَّبَعْتُهُ كُنْتُ دَنِيًّا. وَكُنْتُ نَصْرَانِيًّا، فَقُلْتُ لِغُلَامٍ لِي: أَعِدَّ لِي مِنْ إِبِلِي أَجْمَالًا ذُلَلًا سِمَانًا أَحْبِسُهَا قَرِيبًا مِنِّي، فَإِذَا سَمِعْتَ بِجَيْشِ مُحَمَّدٍ قَدْ وَطِئَ هَذِهِ الْبِلَادَ فَآذِنِّي؛ فَإِنِّي أَرَى خَيْلَهُ قَدْ وَطِئَتْ بِلَادَ الْعَرَبِ كُلَّهَا. فَلَمَّا كَانَ ذَاتَ غَدَاةٍ جَاءَنِي غُلَامِي فَقَالَ: مَا كُنْتَ صَانِعًا إِذَا غَشِيَتْكَ خَيْلُ مُحَمَّدٍ فَاصْنَعْهُ، فَإِنِّي قَدْ رَأَيْتُ رَايَاتٍ فَسَأَلْتُ عَنْهَا فَقِيلَ: هَذِهِ جُيُوشُ مُحَمَّدٍ. قُلْتُ: قَرِّبْ لِي أَجْمَالِي، فَقَرَّبَهَا فَاحْتَمَلْتُ بِأَهْلِي وَوَلَدِي، ثُمَّ قُلْتُ: أَلْحَقُ بِأَهْلِ دِينِي مِنَ النَّصَارَى بِالشَّامِ، وَخَلَّفْتُ ابْنَةَ حَاتِمٍ بِالْحَاضِرِ. وَتَخَالَفَتْنِي خَيْلُ رَسُولِ اللَّهِ ﷺ، فَشَنُّوا الْغَارَةَ عَلَى مَحِلَّةِ آلِ حَاتِمٍ، فَأَصَابُوا نِسَاءً وَأَطْفَالًا وَشَاءً وَابْنَةَ حَاتِمٍ، فَقُدِمَ بِهَا عَلَى رَسُولِ اللَّهِ ﷺ. وَقَدْ بَلَغَ النَّبِيَّ ﷺ هَرَبِي، فَجُعِلَتِ ابْنَةُ حَاتِمٍ فِي حَظِيرَةٍ بِبَابِ الْمَسْجِدِ -كَانَتِ النِّسَاءُ يُحْبَسْنَ فِيهَا- فَمَرَّ بِهَا رَسُولُ اللَّهِ ﷺ فَقَامَتْ إِلَيْهِ، وَكَانَتِ امْرَأَةً جَمِيلَةً جَزْلَةً، فَقَالَتْ: يَا رَسُولَ اللَّهِ، مَاتَ الْوَلَدُ وَغَابَ الْوَافِدُ، فَامْنُنْ عَلَيَّ مَنَّ اللَّهُ عَلَيْكَ، قَالَ: فَإِنِّي فَعَلْتُ، فَلَا تَعْجَلِي بِخُرُوجٍ حَتَّى تَجِدِي مِنْ قَوْمِكِ مَنْ يَكُونُ لَكِ ثِقَةً. وَفِي رِوَايَةٍ أُخْرَى: فَقَالَتْ: يَا رَسُولَ اللَّهِ، هَلَكَ الْوَالِدُ وَغَابَ الْوَافِدُ فَامْنُنْ عَلَيَّ مَنَّ اللَّهُ عَلَيْكَ، قَالَ: وَمَنْ وَافِدُكِ؟ قَالَتْ: عَدِيُّ بْنُ حَاتِمٍ، قَالَ: الْفَارُّ مِنَ اللَّهِ وَرَسُولِهِ، قَالَتْ: ثُمَّ مَضَى رَسُولُ اللَّهِ ﷺ وَتَرَكَنِي حَتَّى إِذَا كَانَ مِنَ الْغَدِ مَرَّ بِي فَقُلْتُ مِثْلَ ذَلِكَ، وَقَالَ مِثْلَ ذَلِكَ، حَتَّى إِذَا كَانَ بَعْدَ الْغَدِ مَرَّ بِي وَقَدْ يَئِسْتُ، فَلَمْ أَقُلْ شَيْئًا، فَأَشَارَ إِلَيَّ رَجُلٌ خَلْفَهُ أَنْ قُومِي فَكَلِّمِيهِ، فَقُمْتُ فَقُلْتُ: يَا رَسُولَ اللَّهِ، هَلَكَ الْوَالِدُ وَغَابَ الْوَافِدُ فَامْنُنْ عَلَيَّ مَنَّ اللَّهُ عَلَيْكَ، قَالَ: فَإِنِّي قَدْ فَعَلْتُ، فَلَا تَعْجَلِي بِخُرُوجٍ حَتَّى تَجِدِي مِنْ قَوْمِكِ مَنْ يَكُونُ لَكِ ثِقَةً حَتَّى يُبَلِّغَكِ إِلَى بِلَادِكِ، ثُمَّ آذِنِينِي. قَالَتْ: فَسَأَلْتُ عَنِ الرَّجُلِ الَّذِي أَشَارَ إِلَيَّ أَنْ أُكَلِّمَهُ، فَقِيلَ: هُوَ عَلِيُّ بْنُ أَبِي طَالِبٍ، فَأَقَمْتُ حَتَّى قَدِمَ رَكْبٌ مِنْ قُضَاعَةَ. قَالَتْ: وَإِنَّمَا أُرِيدُ أَنْ آتِيَ أَخِي بِالشَّامِ، فَجِئْتُ رَسُولَ اللَّهِ ﷺ فَقُلْتُ: قَدْ جَاءَ مِنْ قَوْمِي مَنْ لِي ثِقَةٌ وَبَلَاغٌ، فَكَسَانِي رَسُولُ اللَّهِ ﷺ وَحَمَلَنِي وَأَعْطَانِي نَفَقَةً، وَخَرَجْتُ مَعَهُمْ حَتَّى قَدِمْتُ الشَّامَ. قَالَ عَدِيٌّ: فَوَاللَّهِ إِنِّي لَقَاعِدٌ فِي أَهْلِي إِذْ نَظَرْتُ إِلَى ظَعِينَةٍ تُصَوِّبُ إِلَيَّ تَؤُمُّنَا. قُلْتُ: ابْنَةُ حَاتِمٍ، فَإِذَا هِيَ هِيَ، فَلَمَّا قَدِمَتْ عَلَيَّ انْسَحَلَتْ تَقُولُ: الْقَاطِعُ الظَّالِمُ، احْتَمَلْتَ أَهْلَكَ وَوَلَدَكَ. وَتَرَكْتَ بَقِيَّةَ وَالِدِكَ، قُلْتُ: يَا أُخَيَّةُ لَا تَقُولِي إِلَّا خَيْرًا، فَقُلْتُ: وَاللَّهِ مَا لِي مِنْ عُذْرٍ قَدْ صَنَعْتُ مَا ذَكَرْتِ، ثُمَّ نَزَلَتْ فَأَقَامَتْ عِنْدِي، فَقُلْتُ: مَا تَرَيْنَ فِي أَمْرِ هَذَا الرَّجُلِ، وَكَانَتْ حَازِمَةً -وَكَانَتِ امْرَأَةً حَازِمَةً- فَقَالَتْ: أَرَى وَاللَّهِ أَنْ تَلْحَقَ بِهِ سَرِيعًا، فَإِنْ يَكُنِ الرَّجُلُ نَبِيًّا فَالسَّبْقُ إِلَيْهِ أَفْضَلُ، وَإِنْ يَكُنْ مَلِكًا فَلَنْ تُذَلَّ فِي عِزِّ الْيَمَنِ، وَأَنْتَ أَنْتَ، وَأَبُوكَ أَبُوكَ، مَعَ أَنِّي قَدْ نُبِّئْتُ أَنَّ عِلْيَةَ أَصْحَابِهِ قَوْمُكَ الْأَوْسُ وَالْخَزْرَجُ. فَخَرَجْتُ حَتَّى أُقْدِمَ عَلَى رَسُولِ اللَّهِ ﷺ، فَدَخَلْتُ وَهُوَ فِي مَسْجِدِهِ، فَسَلَّمْتُ [عَلَيْهِ]، فَقَالَ: مَنِ الرَّجُلُ؟ فَقُلْتُ: عَدِيُّ بْنُ حَاتِمٍ، فَانْطَلَقَ بِي إِلَى بَيْتِهِ، فَوَاللَّهِ إِنَّهُ لَعَامِدٌ بِي إِلَى بَيْتِهِ إِذْ لَقِيَتْهُ امْرَأَةٌ ضَعِيفَةٌ كَبِيرَةٌ فَاسْتَوْقَفَتْهُ فَوَقَفَ لَهَا طَوِيلًا تُكَلِّمُهُ فِي حَاجَتِهَا، فَقُلْتُ فِي نَفْسِي: وَاللَّهِ مَا هَذَا بِمَلِكٍ، إِنَّ لِلْمَلِكِ حَالًا غَيْرَ هَذَا. ثُمَّ مَضَى حَتَّى إِذَا دَخَلَ بَيْتَهُ تَنَاوَلَ وِسَادَةً مِنْ أَدَمٍ مَحْشُوَّةٍ لِيفًا، فَقَدَّمَهَا إِلَيَّ، فَقَالَ: "اجْلِسْ عَلَى هَذِهِ" فَقُلْتُ: لَا، بَلْ أَنْتَ. فَجَلَسَ عَلَيْهَا فَرَأَى فِي عُنُقِي وَثَنًا مِنْ ذَهَبٍ، فَتَلَا هَذِهِ الْآيَةَ: اتَّخَذُوا أَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَابًا مِنْ دُونِ اللَّهِ [9: 31] فَقُلْتُ: وَاللَّهِ مَا كَانُوا يَعْبُدُونَهُمْ، فَقَالَ: "أَلَيْسَ كَانُوا إِذَا أَحَلُّوا لَهُمْ شَيْئًا اسْتَحَلُّوهُ وَإِذَا حَرَّمُوا عَلَيْهِمْ شَيْئًا حَرَّمُوهُ" قُلْتُ: بَلَى، قَالَ: "فَتِلْكَ عِبَادَتُهُمْ". وَقَالَ: "إِيهِ يَا عَدِيُّ، أَلَمْ تَكُنْ تَسِيرُ فِي قَوْمِكَ بِالْمِرْبَاعِ فِي مَالٍ فَإِنَّ ذَلِكَ لَمْ يَكُنْ يَحِلُّ لَكَ فِي دِينِكَ"، قُلْتُ: أَجَلْ وَاللَّهِ. فَعَرَفْتُ أَنَّهُ نَبِيٌّ مُرْسَلٌ. ثُمَّ قَالَ: لَعَلَّكَ يَا عَدِيُّ إِنَّمَا يَمْنَعُكَ مِنَ الدُّخُولِ فِي هَذَا الدِّينِ مَا تَرَى مِنْ حَاجَتِهِمْ، فَوَاللَّهِ لَيُوشِكَنَّ [هَذَا] الْمَالُ [أَنْ] يَفِيضَ فِيهِمْ حَتَّى لَا يُوجَدَ مَنْ يَأْخُذُهُ، وَلَعَلَّكَ إِنَّمَا يَمْنَعُكَ مَا تَرَى مِنْ كَثْرَةِ عَدُوِّهِمْ وَقِلَّةِ عَدَدِهِمْ، فَوَاللَّهِ لَيُوشِكَنَّ أَنْ تَسْمَعَ بِالْمَرْأَةِ تَخْرُجُ مِنَ الْقَادِسِيَّةِ عَلَى بَعِيرٍ حَتَّى تَزُورَ هَذَا الْبَيْتَ، لَا تَخَافُ، وَلَعَلَّكَ إِنَّمَا يَمْنَعُكَ مِنَ الدُّخُولِ أَنَّ الْمُلْكَ وَالسُّلْطَانَ فِي غَيْرِهِمْ، وَايْمُ اللَّهِ لَيُوشِكَنَّ أَنْ تَسْمَعَ بِالْقُصُورِ الْبِيضِ مِنْ أَرْضِ بَابِلَ قَدْ فُتِحَتْ عَلَيْهِمْ". قَالَ عَدِيٌّ: فَأَسْلَمْتُ. وَكَانَ عَدِيٌّ يَقُولُ: قَدْ مَضَتِ اثْنَتَانِ وَبَقِيَتْ وَاحِدَةٌ: لَيَفِيضُ الْمَالُ. قَالَ عُلَمَاءُ السِّيَرِ: لَمَّا قَدِمَ عَدِيٌّ عَلَى رَسُولِ اللَّهِ ﷺ أَسْلَمَ وَحَسُنَ إِسْلَامُهُ، وَرَجَعَ إِلَى بِلَادِ قَوْمِهِ ، فَلَمَّا قُبِضَ رَسُولُ اللَّهِ ﷺ وَارْتَدَتِ الْعَرَبُ ثَبَتَ عَدِيٌّ وَقَوْمُهُ عَلَى الْإِسْلَامِ، وَجَاءَ بِصَدَقَاتِهِمْ إِلَى أَبِي بَكْرٍ، وَحَضَرَ فَتْحَ الْمَدَائِنِ، وَشَهِدَ مَعَ عَلِيٍّ الْجَمَلَ وَصِفِّينَ وَالنَّهْرَوَانَ. وَكَانَ جَوَادًا يَفُتُّ لِلنَّمْلِ الْخُبْزَ، وَيَقُولُ: إِنَّهُنَّ جَارَاتٌ. وعَنِ الشَّعْبِيِّ، عَنْ عَدِيِّ بْنِ حَاتِمٍ الطَّائِيِّ: أَنَّهُ أَتَى عُمَرَ بْنَ الْخَطَّابِ فِي أُنَاسٍ مِنْ طَيِّئٍ -أَوْ قَالَ: مِنْ قَوْمِهِ- فَجَعَلَ يَفْرِضُ لِرِجَالٍ مِنْ طَيِّئٍ فِي أَلْفَيْنِ أَلْفَيْنِ، فَاسْتَقْبَلْتُهُ فَأَعْرَضَ عَنِّي، فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ، أَمَا تَعْرِفُنِي؟ قَالَ: نَعَمْ إِنِّي وَاللَّهِ أَعْرِفُكَ، أَسْلَمْتَ إِذْ كَفَرُوا، وَأَقْبَلْتَ إِذْ أَدْبَرُوا، وَوَفَيْتَ إِذْ غَدَرُوا، وَإِنَّ أَوَّلَ صَدَقَةٍ بَيَّضَتْ وَجْهَ رَسُولِ اللَّهِ ﷺ وَوُجُوهَ أَصْحَابِهِ صَدَقَةُ طَيِّئٍ، جِئْتَ بِهَا إِلَى رَسُولِ اللَّهِ ﷺ. وعَنْ عَامِرٍ، قَالَ: أَرْسَلَ الْأَشْعَثُ بْنُ قَيْسٍ إِلَى عَدِيِّ بْنِ حَاتِمٍ يَسْتَعِيرُ مِنْهُ قُدُورَ حَاتِمٍ، فَأَمَرَ بِهَا عَدِيٌّ فَمُلِئَتْ وَحَمَلَهَا الرِّجَالُ إِلَى الْأَشْعَثِ، فَأَرْسَلَ الْأَشْعَثُ: إِنَّمَا أَرَدْنَاهَا فَارِغَةً، فَأَرْسَلَ إِلَيْهِ: إِنَّا لَا نُعِيرُهَا فَارِغَةً. وعن مُحَمَّدُ بْنُ سَعْدٍ، قَالَ: مَاتَ عَدِيُّ بْنُ حَاتِمٍ سَنَةَ ثَمَانٍ وَسِتِّينَ. وَقَدْ قَالَ هِشَامُ بْنُ الْكَلْبِيِّ: مَاتَ سَنَةَ تِسْعٍ وَسِتِّينَ، وَهُوَ ابْنُ مِائَةٍ وَعِشْرِينَ سَنَةً. وَاخْتَلَفُوا أَيْنَ مَاتَ عَلَى قَوْلَيْنِ: أَحَدُهُمَا بِالْكُوفَةِ. قَالَهُ ابْنُ خَيَّاطٍ. وَالثَّانِي بِقَرْقِيسِيَاءَ. وعَنِ الْمُغِيرَةِ، قَالَ: خَرَجَ عَدِيُّ بْنُ حَاتِمٍ وَجَرِيرُ بْنُ عَبْدِ اللَّهِ وَحَنْظَلَةُ الْكَاتِبُ مِنَ الْكُوفَةِ، فَنَزَلُوا قَرْقِيسِيَا وَقَالُوا: لَا نُقِيمُ بِبَلَدٍ يُشْتَمُ فِيهِ عُثْمَانُ. قَالَ ابْنُ ثَابِتٍ: قَالَ لِي مُحَمَّدُ بْنُ عَلِيٍّ الصُّورِيُّ: أَنَا رَأَيْتُ قُبُورَهُمْ بِقَرْقِيسِيَاءَ. وَفِيهَا تُوُفِّيَ وَعَبْدُ الرَّحْمَنِ بْنُ حَاطِبِ بْنِ أَبِي بَلْتَعَةَ، وَقِيلَ: إِنَّهُ وُلِدَ زَمَنَ النَّبِيِّ ﷺ. وزَيْدُ بْنُ أَرَقَمَ بْنِ زَيْدٍ، صَحَابِيٌّ جَلِيلٌ. أبو شريح الخزاعي العدوي وَفِيهَا تُوُفِّيَ أَبُو شُرَيْحٍ الْخُزَاعِيُّ الْعَدَوِيُّ الْكَعْبِيُّ ، اخْتُلِفَ فِي اسْمِهِ عَلَى أَقْوَالٍ ; أَصَحُّهَا خُوَيْلِدُ بْنُ عَمْرٍو، أَسْلَمَ عَامَ الْفَتْحِ، وَكَانَ مَعَهُ أَحَدُ أَلْوِيَةِ بَنِي كَعْبٍ الثَّلَاثَةِ. قَالَ مُحَمَّدُ بْنُ سَعْدٍ: مَاتَ فِي هَذِهِ السَّنَةِ، وَلَهُ أَحَادِيثُ. حميد بن ثور الهلالي حُمَيْدُ بْنُ ثَوْرٍ الْهِلَالِيُّ، الشَّاعِرُ الْمَشْهُورُ، قَالَ الشِّعْرَ فِي أَيَّامِ عُمَرَ، وَهُوَ مِنْ فُحُولِ الشُّعَرَاءِ. أَبُو وَاقِدٍ اللَّيْثِيُّ الْحَارِثُ بْنُ مَالِكٍ -وَقِيلَ: الْحَارِثُ بْنُ عَوْفٍ، وَقِيلَ: عَوْفُ بْنُ الْحَارِثِ- أَبُو وَاقِدٍ اللَّيْثِيُّ: أَسْلَمَ قَدِيمًا، وَكَانَ يَحْمِلُ لِوَاءَ بَنِي لَيْثٍ وَضَمْرَةَ وَسَعْدِ بْنِ بَكْرٍ يَوْمَ الْفَتْحِ، وَبَعَثَهُ رَسُولُ اللَّهِ ﷺ حِينَ أَرَادَ الْخُرُوجَ إِلَى تَبُوكَ يَسْتَنْفِرُ بَنِي لَيْثٍ. وَخَرَجَ إِلَى مَكَّةَ فَجَاوَرَ بِهَا فَمَاتَ فِي هَذِهِ السَّنَةِ وَهُوَ ابْنُ خَمْسٍ وَثَمَانِينَ سَنَةً، وَدُفِنَ بِمَكَّةَ فِي مَقْبَرَةِ الْمُهَاجِرِينَ الَّتِي بِفَجَّ، وَإِنَّمَا سُمِّيَتْ مَقْبَرَةَ الْمُهَاجِرِينَ؛ لِأَنَّهُ دُفِنَ فِيهَا مَنْ مَاتَ مِمَّنْ كَانَ هَاجَرَ إِلَى الْمَدِينَةِ. عَابِسُ بْنُ سَعِيدٍ الْقُطَيْفِيُّ قَاضِي مِصْرَ عَابِسُ بْنُ سَعِيدٍ الْقُطَيْفِيُّ قَاضِي مِصْرَ: وَلِيَ الْقَضَاءَ وَالشُّرْطَةَ لِمَسْلَمَةَ بْنِ مَخْلَدٍ، رَوَى عَنْهُ أَبُو قُتَيْلٍ الْمَغَافِرِيُّ. وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ. قيس بن ذريح بن الحباب قَيْسُ بْنُ ذُرَيْحِ بْنِ الْحُبَابِ بْنِ شَبَّةَ بْنِ حُذَافَةَ: كَانَ رَضِيعَ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ، أَرْضَعَتْهُ أُمُّ قَيْسٍ، وَكَانَ مَنْزِلُ قَوْمِهِ [فِي] ظَاهِرِ الْمَدِينَةِ، وَكَانَ هُوَ وَأَبُوهُ مِنْ حَاضِرَةِ الْمَدِينَةِ. وَقِيلَ: كَانَ مَنْزِلُهُ بِسَرَفَ. فَمَرَّ قَيْسٌ بِبَعْضِ حَاجَتِهِ بِخِيَامِ بَنِي كَعْبٍ مِنْ خُزَاعَةَ وَالْحَيُّ خُلُوفٌ، فَوَقَفَ عَلَى خَيْمَةٍ لِلُبْنَى بِنْتِ الْحُبَابِ الْكَعْبِيَّةُ، فَاسْتَسْقَى الْمَاءَ، فَخَرَجَتْ إِلَيْهِ فَسَقَتْهُ، وَكَانَتِ امْرَأَةً مَدِيدَةَ الْقَامَةِ، شَهْلَةً حُلْوَةَ الْمَنْظَرِ وَالْكَلَامِ، فَلَمَّا رَآهَا وَقَعَتْ فِي نَفْسِهِ وَشَرِبَ الْمَاءَ، فَقَالَتْ لَهُ: انْزِلْ فَتَبَرَّدْ عِنْدَنَا، فَنَزَلَ [بِهِمْ]، وَجَاءَ أَبُوهَا فَنَحَرَ لَهُ وَأَكْرَمَهُ. فَانْصَرَفَ قَيْسٌ وَفِي نَفْسِهِ مِنْ لُبْنَى حَرٌّ لَا يُطْفَأُ، فَجَعَلَ يَقُولُ الشِّعْرَ فِيهَا حَتَّى شَاعَ وَرُوِيَ. ثُمَّ أَتَاهَا يَوْمًا آخَرَ وَقَدِ اشْتَدَّ وَجْدُهُ بِهَا، فَسَلَّمَ فَظَهَرَتْ لَهُ وَرَدَّتْ سَلَامَهُ وَلَحِقَتْ بِهِ، فَشَكَى إِلَيْهَا مَا يَجِدُ مِنْ حُبِّهَا، فَبَكَتْ وَشَكَتْ إِلَيْهِ مِثْلَ ذَلِكَ، وَعَرَفَ كُلُّ وَاحِدٍ مِنْهُمَا مَا لَهُ عِنْدَ صَاحِبِهِ، فَانْصَرَفَ إِلَى أَبِيهِ وَأَعْلَمَهُ حَالَهُ وَسَأَلَهُ أَنْ يُزَوِّجَهُ إِيَّاهَا، فَأَبَى عَلَيْهِ، وَقَالَ: يَا بُنَيَّ عَلَيْكَ بِإِحْدَى بَنَاتِ عَمِّكَ فَهُنَّ أَحَقُّ بِكَ، وَكَانَ ذُرَيْحٌ كَثِيرَ الْمَالِ مُوسِرًا، فَأَحَبَّ أَلَّا يُزَوِّجَ ابْنَهُ إِلَى غَرِيبَةٍ، فَانْصَرَفَ قَيْسٌ وَقَدْ سَاءَهُ مَا خَاطَبَهُ بِهِ أَبُوهُ، فَأَتَى أُمَّهُ فَشَكَى إِلَيْهَا وَاسْتَعَانَ بِهَا عَلَى أَبِيهِ، فَلَمْ يَجِدْ عِنْدَهَا مَا يُحِبُّ. فَأَتَى الْحُسَيْنَ بْنَ عَلِيٍّ ؓ وَابْنَ أَبِي عَتِيقٍ، وَكَانَ صَدِيقَهُ، فَشَكَى إِلَيْهِمَا مَا بِهِ وَمَا رَدَّ عَلَيْهِ أَبَوَاهُ، فَقَالَ لَهُ الْحُسَيْنُ: أَنَا أَكْفِيكَ، فَمَشَى مَعَهُ إِلَى أَبِي لُبْنَى، فَلَمَّا بَصُرَ بِهِ أَعْظَمَهُ وَوَثَبَ إِلَيْهِ، وَقَالَ: يَا ابْنَ رَسُولِ اللَّهِ، مَا حَاجَتُكَ؟ قَالَ: إِنَّ الَّذِي جِئْتُ فِيهِ يُوجِبُ قَصْدَكَ، قَدْ جِئْتُكَ خَاطِبًا ابْنَتَكَ لُبْنَى لِقَيْسِ بْنِ ذُرَيْحٍ، فَقَالَ: يَا ابْنَ رَسُولِ اللَّهِ، مَا كُنَّا لِنَعْصِيَ لَكَ أَمْرًا، وَمَا بِنَا عَنِ الْفَتَى رَغْبَةٌ، وَلَكِنَّ أَحَبَّ الْأَمْرَيْنِ إِلَيْنَا أَنْ يَخْطُبَهَا ذُرَيْحٌ أَبُوهُ عَلَيْهِ، وَأَنْ يَكُونَ ذَلِكَ عَنْ أَمْرِهِ، فَإِنَّا نَخَافُ إِنْ لَمْ يَسْمَحْ أَبُوهُ فِي هَذَا أَنْ يَكُونَ عَارًا عَلَيْنَا، فَأَتَى الْحُسَيْنُ ذُرَيْحًا وَقَوْمُهُ مُجْتَمِعُونَ، فَقَامُوا إِلَيْهِ إِعْظَامًا وَقَالُوا لَهُ مِثْلَ الْخُزَاعِيِّينَ، فَقَالَ لِذُرَيْحٍ: أَقْسَمْتُ عَلَيْكَ إِلَّا مَا خَطَبْتَ لُبْنَى عَلَى قَيْسٍ، فَقَالَ: السَّمْعُ وَالطَّاعَةُ لِأَمْرِكَ، فَخَرَجَ مَعَهُ فِي وُجُوهِ قَوْمِهِ حَتَّى أَتَوْا حَيَّ لُبْنَى، فَخَطَبَهَا ذُرَيْحٌ عَلَى ابْنِهِ إِلَى أَبِيهَا، فَزَوَّجَهُ إِيَّاهَا، وَزُفِّتْ عَلَيْهِ، فَأَقَامَ مَعَهَا مُدَّةً، وَكَانَ أَبَرَّ النَّاسِ بِأُمِّهِ، فَأَلْهَتْهُ لُبْنَى وَعُكُوفُهُ عَلَيْهَا عَنْ بَعْضِ ذَلِكَ، فَوَجَدَتْ أُمُّهُ وَأَخَذَتْ فِي نَفْسِهَا، وَقَالَتْ: لَقَدْ شَغَلَتْ هَذِهِ الْمَرْأَةُ ابْنِي عَنْ بِرِّي. وَمَرِضَ قَيْسٌ، فَقَالَتْ أُمُّهُ لِأَبِيهِ: لَقَدْ خَشِيتُ أَنَّ يَمُوتَ وَلَمْ يَتْرُكْ خَلَفًا وَقَدْ حُرِمَ الْوَلَدَ مِنْ هَذِهِ الْمَرْأَةِ، وَأَنْتَ ذُو مَالٍ فَيَصِيرُ مَالُكَ إِلَى الْكَلَالَةِ، فَزَوِّجْهُ غَيْرَهَا لَعَلَّ اللَّهَ أَنْ يَرْزُقَهُ وَلَدًا، وَأَلَحَّتْ عَلَيْهِ فِي ذَلِكَ، فَلَمَّا اجْتَمَعَ قَوْمُهُ دَعَاهُ فَقَالَ: يَا قَيْسُ، إِنَّكَ اعْتَلَلْتَ فَخِفْتُ عَلَيْكَ [وَلَا] وَلَدَ لِي سِوَاكَ، وَهَذِهِ الْمَرْأَةُ لَيْسَتْ بِوَلُودٍ فَتَزَوَّجْ إِحْدَى بَنَاتِ عَمِّكَ؛ لَعَلَّ اللَّهَ أَنْ يَرْزُقَكَ وَلَدًا تَقَرُّ بِهِ عَيْنُكَ وَأَعْيُنُنَا، فَقَالَ قَيْسٌ: لَسْتُ مُتَزَوِّجًا غَيْرَهَا أَبَدًا، قَالَ أَبُوهُ، فَتَسَرَّ بِالْإِمَاءِ، قَالَ: وَلَا أَسُوءُهَا بِشَيْءٍ وَاللَّهِ أَبَدًا، قَالَ أَبُوهُ: فَإِنِّي أُقْسِمُ عَلَيْكَ إِلَّا طَلَّقْتَهَا، فَأَبَى وَقَالَ: الْمَوْتُ عِنْدِي وَاللَّهِ أَسْهَلُ مِنْ ذَلِكَ، وَلَكِنِّي أُخَيِّرُكَ خَصْلَةً مِنْ [ثَلَاثِ] خِصَالٍ، قَالَ: وَمَا هِيَ؟ قَالَ: تَتَزَوَّجُ أَنْتَ فَلَعَلَّ اللَّهَ أَنْ يُرْزُقَكَ وَلَدًا غَيْرِي، قَالَ: مَا فِيَّ فَضْلَةٌ لِذَلِكَ، قَالَ: فَدَعْنِي أَتَرَحَّلُ عَنْكَ بِأَهْلِي وَاصْنَعْ مَا كُنْتَ صَانِعًا لَوْ مُتُّ فِي عِلَّتِي هَذِهِ، قَالَ: وَلَا هَذِهِ، قَالَ: فَأَدَعُ لُبْنَى عِنْدَكَ وَأَرْتَحِلُ عَنْكَ فَلَعَلِّي أَسْلُوهَا فَإِنِّي مَا أُحِبُّ بَعْدَ أَنْ تَكُونَ نَفْسِي طَيِّبَةً فَإِنَّهَا فِي خَيَالِي، قَالَ: لَا أَرْضَى أَوْ تُطَلِّقُهَا، وَحَلَفَ لَا يُكِنُّهُ سَقْفٌ أَبَدًا حَتَّى يُطَلِّقَ لُبْنَى. وَكَانَ يَخْرُجُ فَيَقِفُ فِي حَرِّ الشَّمْسِ، فَيَجِيءُ قَيْسٌ فَيَقِفُ إِلَى جَانِبِهِ فَيُظِلُّهُ بِرِدَائِهِ وَيَصْطَلِي هُوَ بَحَرِّ الشَّمْسِ ثُمَّ يَدْخُلُ إِلَى لُبْنَى فَيُعَانِقُهَا وَيَبْكِي وَتَبْكِي هِيَ مَعَهُ، وَتَقُولُ لَهُ: يَا قَيْسُ، لَا تُطِعْ أَبَاكَ فَتَهْلِكَ وَتُهْلِكَنِي، فَيَقُولُ: مَا كُنْتُ لِأُطِيعَ فِيكِ أَحَدًا أَبَدًا. فَيُقَالُ: إِنَّهُ مَكَثَ كَذَلِكَ سَنَةً، وَقِيلَ: عِشْرِينَ سَنَةً، وَهَجَرَهُ أَبَوَاهُ لَا يُكَلِّمَانِهِ. طلاق قيس للبنى فَطَلَّقَهَا، فَلَمَّا طَلَّقَهَا اسْتُطِيرَ عَقْلُهُ، وَلَحِقَهُ مِثْلُ الْجُنُونِ، وَجَعَلَ يَبْكِي، فَبَلَغَهَا الْخَبَرُ فَأَرْسَلَتْ إِلَى أَبِيهَا لِيَحْتَمِلَهَا، فَأَقْبَلَ أَبُوهَا بِهَوْدَجٍ وَإِبِلٍ، فَقَالَ قَيْسٌ: مَا هَذَا؟ فَقَالُوا: لُبْنَى تَرْحَلُ اللَّيْلَةَ أَوْ غَدًا، فَسَقَطَ مَغْشِيًّا عَلَيْهِ ثُمَّ أَفَاقَ، وَجَعَلَ يَقُولُ: وَإِنِّي لَمُفْنٍ دَمْعَ عَيْنِي بِالْبُكَا حِذَارَ الَّذِي قَدْ كَانَ أَوْ هُوَ كَائِنُ وَقَالُوا غَدًا أَوْ بَعْدَ ذَاكَ بِلَيْلَةٍ فِرَاقُ حَبِيبٍ لَمْ يَبِنْ وَهُوَ بَائِنُ وَمَا كُنْتُ أَخْشَى أَنْ تَكُونَ مَنِيَّتِي بِكَفَّيْكِ إِلَّا أَنَّ مَا حَانَ حَائِنُ وَقَالَ: يَقُولُونَ لُبْنَى فِتْنَةٌ كُنْتَ قَبْلَهَا بِخَيْرٍ فَلَا تَنْدَمْ عَلَيْهَا وَطَلِّقِ فَطَاوَعْتُ أَعْدَائِي وَعَاصَيْتُ نَاصِحِي وَأَقْرَرْتُ عَيْنَ الشَّامِتِ الْمُتَخَلِّقِ وَدِدْتُ وَبَيْتِ اللَّهِ أَنِّي عَصَيْتُهُمْ وَحَمَلْتُ فِي رِضْوَانِهَا كُلَّ مَوْثِقِ وَكُلِّفْتُ خَوْضَ الْبَحْرِ وَالْبَحْرُ زَاخِرُ أَبَيْتُ عَلَى أَثْبَاجِ مَوْجٍ مُغَرِّقِ كَأَنِّي أَرَى النَّاسَ الْمُحِبِّينَ بَعْدَهَا عُصَارَةَ مَاءِ الْحَنْظَلِ الْمُتَفَلِّقِ فَتُنْكِرُ عَيْنِي بَعْدَهَا كُلَّ مَنْظَرٍ وَيَكْرَهُ سَمْعِي بَعْدَهَا كُلَّ مَنْطِقِ وَسَقَطَ غُرَابٌ قَرِيبًا مِنْهُ فَجَعَلَ يَنْعَقُ مِرَارًا، فَتَطَيَّرَ مِنْهُ وَقَالَ: لَقَدْ نَعَقَ الْغُرَابُ بِبَيْنِ لُبْنَى فَطَارَ الْقَلْبُ مِنْ حَذَرِ الْغُرَابِ وَقَالَ غَدًا تَبَاعَدُ دَارُ لُبْنَى وَتَنْأَى بَعْدَ وِدٍّ وَاقْتِرَابِ فَقُلْتُ تَعِسْتَ وَيْحَكَ مِنْ غُرَابٍ وَكَانَ الدَّهْرَ سَعْيُكَ فِي تَبَابِ فَلَمَّا رَكِبَتْ هَوْدَجَهَا تَبِعَهَا وَقَالَ: أَلَا يَا غُرَابَ الْبَيْنِ هَلْ أَنْتَ مُخْبِرِي بِخَيْرٍ كَمَا خَبَّرْتَ بِالنَّأْيِ وَالشَّرِّ وَقُلْتَ كَذَاكَ الدَّهْرُ مَا زَالَ فَاجِعًا صَدَقْتَ وَهَلْ شَيْءٌ بِبَاقٍ عَلَى الدَّهْرِ ثُمَّ عَلِمَ أَنَّهُمْ يَمْنَعُونَهُ مِنْهَا، فَوَقَفَ يَنْظُرُ إِلَيْهِمْ حَتَّى غَابُوا، فَكَرَّ رَاجِعًا يَنْظُرُ إِلَى [أَثَرِ] خُفِّ بَعِيرِهَا يُقَبِّلُهُ وَيُقَبِّلُ مَوْضِعَ مَجْلِسِهَا وَأَثَرَ قَدَمِهَا فَعَنَّفُوهُ عَلَى تَقْبِيلِ التُّرَابِ، فَقَالَ: وَمَا أَحْبَبْتُ أَرْضَكُمُ وَلَكِنْ أُقَبِّلُ أَثَرَ مَنْ وَطِئَ التُّرَابَا لَقَدْ لَاقَيْتُ مَنْ كَلَفِي بِلُبْنَى بَلَاءً مَا أُسِيغُ لَهُ شَرَابَا إِذَا نَادَى الْمُنَادِي بِاسْمِ لُبْنَى عَيِيتُ فَمَا أُطِيقُ لَهُ جَوَابَا وَقَالَ لَهُ بَعْضُ الْأَطِبَّاءِ: مُنْذُ كَمْ وَجَدْتَ بِهَذِهِ الْمَرْأَةِ مَا وَجَدْتَ؟ فَقَالَ: تَعَلَّقُ رُوحِي رُوحَهَا قَبْلَ خُلُقِنَا وَمِنْ بَعْدِ مَا كُنَّا نِطَافًا وَفِي الْمَهْدِ . فَزَادَ كَمَا زِدْنَا فَأَصْبَحَ نَامِيًا وَلَيْسَ إِذَا مُتْنَا بِمُنْصَرِمِ الْعَهْدِ وَلَكِنَّهُ بَاقٍ عَلَى كُلِّ حَادِثٍ وَزَائِرُنَا فِي ظُلْمَةِ الْقَبْرِ وَاللَّحْدِ فَقَالَ لَهُ الطَّبِيبُ: إِنَّ مِمَّا يُسَلِّيكَ عَنْهَا أَنْ تَذْكُرَ مَسَاوِئَهَا وَمَا تَعَافُهُ النَّفْسُ مِنْهَا مِنْ أَقْذَارِ بَنِي آدَمَ، فَقَالَ: إِذَا عِبْتُهَا شَبَّهْتُهَا الْبَدْرَ طَالِعًا وَحَسْبُكَ مِنْ عَيْبٍ لَهَا شَبَهُ الْبَدْرِ لَقَدْ فُضِّلَتْ لُبْنَى عَلَى النَّاسِ مِثْلَمَا عَلَى أَلْفِ شَهْرٍ فُضِّلَتْ لَيْلَةُ الْقَدْرِ إِذَا مَا مَشَتْ شِبْرًا مِنَ الْأَرْضِ أَرَجَفَتْ مِنَ الْبُهْرِ حَتَّى مَا تَزِيدُ عَلَى شِبْرِ لَهَا كَفَلٌ يَرْتَجُّ مِنْهَا إِذَا مَشَتْ وَقَدٌّ كَغُصْنِ الْبَانِ مُنْضَمِرُ الْخَصْرِ فَدَخَلَ أَبُوهُ وَالطَّبِيبُ عِنْدَهُ، فَجَعَلَ يُعَاتِبُهُ وَيَقُولُ: يَا بُنَيَّ اللَّهَ اللَّهَ فِي نَفْسِكَ، فَإِنَّكَ إِنْ دُمْتَ عَلَى هَذَا مُتَّ. فَقَالَ: وَفِي عُرْوَةَ الْعُذْرِيِّ إِنْ مُتُّ أُسْوَةٌ وَعَمْرِو بْنِ عَجْلَانَ الَّذِي قَتَلَتْ هِنْدُ وَبِي مِثْلُ مَا مَاتَا بِهِ غَيْرَ أَنَّنِي إِلَى أَجَلٍ لَمْ يَأْتِنِي وَقْتُهُ بَعْدُ وَقَالَ: هَلِ الْحُبُّ إِلَّا عَبْرَةٌ بَعْدَ زَفْرَةٍ وَحَرٌّ عَلَى الْأَحْشَاءِ لَيْسَ لَهُ بَرْدُ وَفَيْضُ دُمُوعٍ تَسْتَهِلُّ إِذَا بَدَا لَنَا عِلْمٌ مِنْ أَرْضِكُمْ لَمْ يَكُنْ يَبْدُو قَالَ: فَلَمَّا طَالَ عَلَى قَيْسٍ مَا بِهِ أَشَارَ قَوْمُهُ عَلَى أَبِيهِ أَنْ يُزَوِّجَهُ امْرَأَةً جَمِيلَةً لَعَلَّهُ يَسْلُو بِهَا، فَدَعَاهُ إِلَى ذَلِكَ فَأَبَى، فَأَعْلَمَهُمْ أَبُوهُ بِمَا رَدَّ عَلَيْهِ، فَقَالُوا لَهُ: مُرْهُ بِالْمَسِيرِ فِي أَحْيَاءِ الْعَرَبِ وَالنُّزُولِ عَلَيْهِمْ؛ لَعَلَّهُ يُبْصِرُ امْرَأَةً تُعْجِبُهُ، فَأَقْسَمَ عَلَيْهِ أَنْ يَفْعَلَ، فَسَارَ حَتَّى نَزَلَ بِحَيٍّ فَرَأَى جَارِيَةً كَالْبَدْرِ، فَقَالَ: مَا اسْمُكِ يَا جَارِيَةُ؟ فَقَالَتْ: لُبْنَى، فَسَقَطَ عَلَى وَجْهِهِ فَارْتَاعَتْ، وَقَالَتْ: إِنْ لَمْ يَكُنْ هَذَا قَيْسَ بْنَ ذُرَيْحٍ، إِنَّهُ لَمَجْنُونٌ، فَلَمَّا أَفَاقَ سَأَلَتْهُ أَنْ يُصِيبَ مِنْ طَعَامِهِمْ، فَأَكَلَ وَارْتَحَلَ، فَأَتَى أَخُوهَا فَرَأَى مُنَاخَ النَّاقَةِ فَلَحِقَهُ فَرَدَّهُ، فَلَمْ يَزَلْ بِهِ حَتَّى زَوَّجَهُ مِنْ أُخْتِهِ، فَلَمَّا زُفَّتْ إِلَيْهِ لَمْ يَلْتَفِتْ إِلَيْهَا زواج لبنى وَبَلَغَ حَدِيثُهُ لُبْنَى، فَقَالَتْ: إِنَّهُ لَغَدَّارٌ وَلَقَدْ كُنْتُ أَمْتَنِعُ مِنَ التَّزْوِيجِ فَالْآنَ أَتَزَوَّجُ، فَزُوِّجَتْ، فَاشْتَدَّ جَزَعُهُ. وَإِنَّ أَبَا لُبْنَى شَخَصَ إِلَى مُعَاوِيَةَ فَشَكَى إِلَيْهِ، وَإِنَّهُ يَتَعَرَّضُ لِلُبْنَى بَعْدَ الطَّلَاقِ، فَكَتَبَ إِلَيْهِ بِإِهْدَارِ دَمِهِ، فَبَعَثَتْ لُبْنَى إِلَيْهِ تُحَذِّرُهُ، فَقَالَ: فَإِنْ يَحْجُبُوهَا أَوْ يَحُلْ دُونَ وَصْلِهَا مَقَالَةُ وَاشٍ أَوْ وَعِيدُ أَمِيرِ فَلَنْ يَمْنَعُوا عَيْنَيَّ مِنْ دَائِمِ الْبُكَا وَلَنْ يُذْهِبُوا مَا قَدْ أَجَنَّ ضَمِيرِي إِلَى اللَّهِ أَشْكُو مَا أُلَاقِي مِنَ الْهَوَى وَمِنْ حُرَقٍ تَعْتَادُنِي وَزَفِيرِ وَمِنْ حَرَقٍ لِلْحُبِّ فِي بَاطِنِ الْحَشَى وَلَيْلٍ طَوِيلِ الْحُزْنِ غَيْرِ قَصِيرِ وَكُنَّا جَمِيعًا قَبْلَ أَنْ يَظْهَرَ الْهَوَى بِأَنْعَمِ حَالَيْ غِبْطَةٍ وَسُرُورِ فَمَا بَرِحَ الْوَاشُونَ حَتَّى بَدَتْ لَهُمْ بُطُونُ الْهَوَى مَقْلُوبَةً لِظُهُورِ لَقَدْ كُنْتِ حَسْبَ النَّفْسِ لَوْ دَامَ وَصْلُنَا وَلَكِنَّمَا الدُّنْيَا مَتَاعُ غُرُورِ ثُمَّ حَجَّ بَعْدَ ذَلِكَ وَحَجَّتْ، فَلَقِيَهَا فَوَقَفَ بَاهِتًا، وَبَعَثَتْ إِلَيْهِ بِالسَّلَامِ. ثُمَّ إِنَّهُ اقْتَطَعَ قِطْعَةً مِنْ إِبِلِهِ وَأَعْلَمَ أَبَاهُ أَنَّهُ يُرِيدُ بِهَا الْمَدِينَةَ لِيَبِيعَهَا وَيَمْتَارَ لِأَهْلِهِ بِثَمَنِهَا، فَعَرَفَ أَبُوهُ [أَنَّهُ] إِنَّمَا يُرِيدُ لُبْنَى، فَعَاتَبَهُ فَلَمْ يَقْبَلْ، وَقَدِمَ الْمَدِينَةَ، فَبَيْنَا هُوَ يَعْرِضُهَا [إِذْ] سَاوَمَهُ زَوْجُ لُبْنَى بِنَاقَةٍ مِنْهَا وَهُمَا لَا يَتَعَارَفَانِ، فَبَاعَهُ إِيَّاهَا، فَقَالَ: إِذَا كَانَ فِي غَدٍ فَأْتِنِي فِي دَارِ كَثِيرِ بْنِ الصَّلْتِ فَاقْبَضِ الثَّمَنَ، فَمَضَى، وَقَالَ زَوْجُ لُبْنَى لَهَا: إِنِّي ابْتَعْتُ نَاقَةً مِنْ رَجُلٍ بَدَوِيٍّ وَهُوَ يَأْتِينَا غَدًا لِيَقْبِضَ الثَّمَنَ، فَأَعِدِّي لَهُ طَعَامًا. فَفَعَلَتْ، فَلَمَّا كَانَ مِنَ الْغَدِ جَاءَ فَصَوَّتَ بِالْخَادِمِ وَقَالَ: قُولِي لِسَيِّدِكِ: صَاحِبُ النَّاقَةِ بِالْبَابِ، فَعَرَفَتْ لُبْنَى نَغْمَتَهُ فَلَمْ تَقُلْ شَيْئًا، فَقَالَ زَوْجُهَا لِلْخَادِمِ: قُولِي لَهُ يَدْخُلْ، فَدَخَلَ فَجَلَسَ، فَقَالَتْ لُبْنَى لِلْخَادِمِ: قَوْلِي لَهُ: مَا لَكَ أَشْعَثُ أَغْبَرُ، فَقَالَتْ لَهُ، فَتَنَفَّسَ وَقَالَ: هَكَذَا تَكُونُ حَالُ مَنْ فَارَقَ الْأَحِبَّةَ، وَبَكَى. فَقَالَتْ لُبْنَى: قُولِي لَهُ: حَدِّثْنَا حَدِيثَكَ، فَلَمَّا ابْتَدَأَ يُحَدِّثُ كَشَفَتِ الْحِجَابَ، فَبُهِتَ لَا يَتَكَلَّمُ ثُمَّ بَكَى وَنَهَضَ يَخْرُجُ، فَنَادَاهُ زَوْجُهَا: مَا قِصَّتُكَ؟ ارْجِعْ فَاقْبِضِ الثَّمَنَ، فَلَمْ يُكَلِّمْهُ وَخَرَجَ، فَقَالَتْ لُبْنَى لِزَوْجِهَا: هَذَا وَاللَّهِ قَيْسٌ. وَقَالَ فِي طَرِيقِهِ فِيهَا: أَتَبْكِي عَلَى لُبْنَى وَأَنْتَ تَرَكْتَهَا وَكُنْتَ عَلَيْهَا بِالْمَلَا أَنْتَ أَقْدَرُ فَإِنْ تَكُنِ الدُّنْيَا بِلُبْنَى تَقَلَّبَتْ فَلِلدَّهْرِ وَالدُّنْيَا بُطُونٌ وَأَظْهُرُ لَقَدْ كَانَ فِيهَا لِلْأَمَانَةِ مَوْضِعٌ وَلِلْكَفِّ مُرْتَادٌ وَلِلَعِينِ مَنْظَرُ كَأَنِّي لَهَا أُرْجُوحَةٌ بَيْنَ أَحْبُلٍ إِذَا ذُكْرَةٌ مِنْهَا عَلَى الْقَلْبِ تَخْطُرُ ثُمَّ عَادَ إِلَى مَنْزِلِهِ فَمَرِضَ مَرَضًا أَشَفَى مِنْهُ، فَدَخَلَ عَلَيْهِ أَبُوهُ وَأَهْلُهُ فَعَاتَبُوهُ، فَقَالَ: وَيْحَكُمْ! أَتَرَوْنِي أَمْرَضْتُ نَفْسِي أَوْ وَجَدْتُ لَهَا سَلْوَةً فَاخْتَرْتُ الْبَلَاءَ، أَوْ لِي فِي ذَلِكَ صُنْعٌ، هَذَا مَا اخْتَارَهُ لِي أَبَوَايَ فَقَتَلَانِي بِهِ، فَجَعَلَ أَبُوهُ يَبْكِي وَيَدْعُو لَهُ بِالْفَرَجِ، وَدَسَّتْ إِلَيْهِ لُبْنَى رَجُلًا فَقَالَتْ لَهُ: قُلْ لَهُ: لِمَ تَزَوَّجْتَ بَعْدَهَا؟ فَجَاءَ يَسْأَلُهُ، فَحَلَفَ لَهُ أَنَّ عَيْنَهُ مَا اكْتَحَلَتْ بِالْمَرْأَةِ الَّتِي تَزَوَّجَهَا، وَأَنَّهُ لَوْ رَآهَا فِي نِسْوَةٍ مَا عَرَفَهَا، وَأَنَّهُ مَا مَدَّ إِلَيْهَا يَدًا، وَلَا كَشَفَ لَهَا عَنْ ثَوْبٍ، قَالَ: فَحَمِّلْنِي إِلَيْهَا مَا شِئْتَ، فَقَالَ: أَلَا حَيِّ لُبْنَى الْيَوْمَ إِنْ كُنْتَ غَادِيًا وَأَلْمِمْ بِهَا مِنْ قَبْلِ أَنْ لَا تَلَاقِيَا وَقُلْ إِنَّنِي وَالرَّاقِصَاتُ إِلَى مِنًى بِأَجْبُلِ جَمْعٍ يَنْظُرُونَ الْمُنَادِيَا أَصُونُكِ عَنْ بَعْضِ الْأُمُورِ مَظَنَّةً وَأَخْشَى عَلَيْكِ الْكَاشِحِينَ الْأَعَادِيَا أَقُولُ إِذَا نَفْسِي مِنَ الْوَجْدِ أَصْعَدَتْ بِهَا زَفْرَةٌ تَعْتَادُنِي هِيَ مَا هِيَا وَبَيْنَ الْحَشَى وَالنَّحْرِ مِنِّي حَرَارَةٌ وَلَوْعَةُ وَجْدٍ تَتْرُكُ الْقَلْبَ سَاهِيَا أَلَا لَيْتَ لُبْنَى لَمْ تَكُنْ خُلَّةً لَنَا وَلَمْ تَرَنِي لُبْنَى وَلَمْ أَدْرِ مَا هِيَا خَلِيلِيَّ مَا لِي قَدْ بُلِيتُ وَلَا أَرَى لُبَيْنَى عَلَى الْهِجْرَانِ إِلَّا كَمَا هِيَا جَزِعْتُ عَلَيْهَا لَوْ أَرَى لِي مَجْزَعًا وَأَفْنَيْتُ دَمْعَ الْعَيْنِ لَوْ كَانَ فَانِيَا تَمُرُّ اللَّيَالِي وَالشُّهُورُ وَلَا أَرَى وُلُوعِي بِهَا يَزْدَادُ إِلَّا تَمَادِيَا وَاشْتَهَرَ أَمْرُ قَيْسٍ بِالْمَدِينَةِ، وَغَنَّى بِشِعْرِهِ الْغَرِيضُ وَمَالِكٌ وَمَعْبَدٌ وَغَيْرُهُمْ، وَلَمْ يَبْقَ شَرِيفٌ وَلَا وَضِيعٌ إِلَّا سَمِعَ بِذَلِكَ وَحَزِنَ لَهُ، وَجَاءَ زَوْجُ لُبْنَى فَعَاتَبَهَا فَقَالَ: فَضَحَنِي بِذِكْرِكِ، فَقَالَتْ: وَاللَّهِ مَا تَزَوَّجْتُكَ إِلَّا بَعْدَ أَنْ أُهْدِرَ دَمُهُ، وَلَا حَاجَةَ لِي فِيكَ. وَكَانَ بِالْمَدِينَةِ دَارُ ضِيَافَةٍ لِرَجُلٍ مِنْ قُرَيْشٍ وَلَهُ زَوْجَةٌ يُقَالُ لَهَا بُرَيْكَةُ، فَدَخَلَ الدَّارَ قَيْسٌ فِي جُنُونِهِ، فَقَالَ: أَيْنَ بُرَيْكَةُ؟ فَلَقِيَهَا، فَقَالَ لَهَا: حَاجَتِي نَظْرَةٌ إِلَى لُبْنَى، فَقَالَتْ: لَكَ ذَلِكَ، فَنَزَلَ فَأَقَامَ عِنْدَهُمْ وَأَهْدَى لَهَا هَدَايَا كَثِيرَةً، وَقَالَ لَاطِفِيهِمْ حَتَّى يَأْنَسُوا بِكِ، فَفَعَلَتْ وَزَارَتْهُمْ مِرَارًا وَقَالَتْ لِزَوْجِ لُبْنَى: أَخْبِرْنِي، أَنْتَ خَيْرٌ مِنْ زَوْجِي؟! قَالَ: لَا، قَالَتْ: فَلُبْنَى خَيْرٌ مِنِّي؟! قَالَ: لَا، قَالَتْ: فَمَا لِي أَزُورُهَا وَلَا تَزُورُنِي؟! قَالَ: ذَاكَ إِلَيْهَا، فَأَتَتْهَا وَسَأَلَتْهَا الزِّيَارَةَ، وَأَعْلَمَتْهَا أَنَّ قَيْسًا عِنْدَهَا فَأَسْرَعَتْ إِلَيْهَا فَبَكَيَا حَتَّى كَادَا يَتْلَفَانِ، ثُمَّ قَالَتْ لَهُ: أَنْشِدْنِي مَا قُلْتَ فِي عِلَّتِكَ، فَقَالَ: أُعَالِجُ مِنْ نَفْسِي بَقَايَا حُشَاشَةٍ عَلَى ظَمَأٍ وَالْعَائِدَاتُ تَعُودُ فَإِنْ ذُكِرَتْ لُبْنَى هَشِشْتُ لِذِكْرِهَا كَمَّا هَشَّ لِلثَّدْيِ الدُّرُورِ وَلِيدُ وَرَحَلَ قَيْسٌ إِلَى مُعَاوِيَةَ، فَدَخَلَ عَلَى ابْنِهِ يَزِيدَ فَامْتَدَحَهُ وَشَكَى مَا بِهِ، فَقَالَ: إِنْ شِئْتَ أَنْ أُحَتِّمَ عَلَى زَوْجِهَا أَنْ يُطَلِّقَهَا، قَالَ: لَا، بَلْ أُحِبُّ أَنْ أُقِيمَ حَيْثُ تُقِيمُ، وَأَعْرِفَ أَخْبَارَهَا مِنْ غَيْرِ أَنْ يُهْدَرَ دَمِي، فَأَجَابَهُ، وَغَيَّرَ مَا كَانَ كَتَبَ فِي إِهْدَارِ دَمِهِ. الاختلاف في آخر أمر قيس وَقَدِ اخْتَلَفُوا فِي آخِرِ أَمْرِ قَيْسٍ. فَرَوَى قَوْمٌ أَنَّ لُبْنَى مَاتَتْ فَخَرَجَ قَيْسٌ فِي جَمَاعَةٍ مِنْ قَوْمِهِ، فَوَقَفَ عَلَى قَبْرِهَا، فَقَالَ: مَاتَتْ لُبَيْنَى فَمَوْتُهَا مَوْتِي هَلْ تَنْفَعَنْ حَسْرَتِي عَلَى الْفَوْتِ وَسَوْفَ أَبْكِي بُكَاءَ مُكْتَئِبٍ قَضَى حَيَاةً وَجْدًا عَلَى مَيْتِ ثُمَّ أَكَبَّ عَلَى الْقَبْرِ يَبْكِي حَتَّى أُغْمِيَ عَلَيْهِ، فَرَفَعَهُ أَهْلُهُ إِلَى مَنْزِلِهِ وَهُوَ لَا يَعْقِلُ، فَلَمْ يَزَلْ عَلِيلًا لَا يُفِيقُ وَلَا يُجِيبُ مُكَلِّمًا ثَلَاثًا، ثُمَّ مَاتَ فَدُفِنَ إِلَى جَنْبِهَا. وَرَوَى مُحَمَّدُ بْنُ عَبْدِ الْبَاقِي بِإِسْنَادِهِ عَنْ أَيُّوبَ بْنِ عَبَايَةَ، قَالَ: خَرَجَ قَيْسُ بْنُ ذُرَيْحٍ إِلَى الْمَدِينَةِ يَبِيعُ نَاقَةً لَهُ، فَاشْتَرَاهَا زَوْجُ لُبْنَى وَهُوَ لَا يَعْرِفُهُ، فَقَالَ لَهُ: انْطَلِقْ مَعِي أُعْطِكَ الثَّمَنَ، فَمَضَى مَعَهُ، فَلَمَّا فَتَحَ الْبَابَ إِذَا لُبْنَى قَدِ اسْتَقْبَلَتْ قَيْسًا، فَلَمَّا رَآهَا وَلَّى هَارِبًا، وَخَرَجَ الرَّجُلُ فِي إِثْرِهِ بِالثَّمَنِ لِيَدْفَعَهُ إِلَيْهِ، فَقَالَ لَهُ قَيْسٌ: لَا تَرْكَبُ لِي مَطِيَّتَيْنِ أَبَدًا، فَقَالَ: وَأَنْتَ قَيْسُ بْنُ ذُرَيْحٍ؟ قَالَ: نَعَمْ، فَقَالَ لَهُ: هَذِهِ لُبْنَى قَدْ رَأَيْتَهَا قِفْ حَتَّى أُخَيِّرَهَا فَإِنِ اخْتَارَتْكَ طَلَّقْتُهَا، وَظَنَّ الْقُرَشِيُّ أَنَّ فِي قَلْبِهَا لَهُ مَوْضِعًا وَأَنَّهَا لَا تَفْعَلُ، قَالَ لَهُ قَيْسٌ: افْعَلْ. فَدَخَلَ الْقُرَشِيُّ عَلَيْهَا فَاخْتَارَتْ قَيْسًا فَطَلَّقَهَا، وَأَقَامَ قَيْسٌ يَنْتَظِرُ انْقِضَاءَ الْعِدَّةِ لِيَتَزَوَّجَهَا فَمَاتَتْ فِي الْعِدَّةِ. وَرَوَى آخَرُونَ أَنَّ ابْنَ أَبِي عَتِيقٍ جَاءَ إِلَى الْحَسَنِ وَالْحُسَيْنِ ؓ وَابْنِ جَعْفَرٍ وَجَمَاعَةٍ مِنْ قُرَيْشٍ، فَقَالَ: إِنَّ لِي حَاجَةً إِلَى رَجُلٍ وَأَخْشَى أَنْ يَرُدَّنِي، وَإِنِّي أَسْتَعِينُ بِجَاهِكُمْ، فَمَضَى بِهِمْ إِلَى زَوْجِ لُبْنَى، فَلَمَّا رَآهُمْ أَعْظَمَ مَصِيرَهُمْ إِلَيْهِ، فَقَالُوا: جِئْنَا لِحَاجَةٍ لِابْنِ أَبِي عَتِيقٍ، فَقَالَ: هِيَ مَقْضِيَّةٌ مَا كَانَتْ، قَالَ ابْنُ أَبِي عَتِيقٍ: فَهَبْ لِي وَلَهُمْ زَوْجَتَكَ لُبْنَى وَتُطَلِّقُهَا، قَالَ: فَأُشْهِدُكُمْ أَنَّهَا طَالِقٌ ثَلَاثًا، فَاسْتَحْيَا الْقَوْمُ وَقَالُوا: وَاللَّهِ مَا عَرَفْنَا أَنَّ حَاجَتَهُ هَذِهِ، وَعَوَّضَهُ الْحَسَنُ ؓ عَنْ ذَلِكَ مِائَةَ أَلْفِ دِرْهَمٍ، وَحَمَلَهَا ابْنُ أَبِي عَتِيقٍ إِلَيْهِ، فَلَمَّا انْقَضَتِ الْعِدَّةُ سَأَلَ الْقَوْمُ أَبَاهَا فَزَوَّجَهَا مِنْهُ، فَلَمْ تَزَلْ مَعَهُ حَتَّى مَاتَا. وَقَالَ قَيْسٌ يَمْدَحُ ابْنَ أَبِي عَتِيقٍ: جَزَى الرَّحْمَنُ أَفْضَلَ مَا يُجَازِي عَلَى الْإِحْسَانِ خَيْرًا مِنْ صَدِيقِ فَقَدْ جَرَّبْتُ إِخْوَانِي جَمِيعًا فَمَا أَلْفَيْتُ كَابْنِ أَبِي عَتِيقِ سَعَى فِي جَمْعِ شَمْلِي بَعْدَ صَدْعٍ وَرَأْيٍ حِدْتُ فِيهِ عَنِ الطَّرِيقِ وَأَطْفَأَ لَوْعَةً كَانَتْ بِقَلْبِي أَغَصَّتْنِي حَرَارَتُهَا بِرِيقِي
✧ Among those who died in the year sixty-eight of the notables: ʿAbdullāh b. Yazīd al-Awsī — he witnessed al-Ḥudaybiyah. And ʿAbd al-Raḥmān b. al-Aswad b. ʿAbd Yaghūth. And ʿAbd al-Raḥmān b. Zayd b. al-Khaṭṭāb al-ʿAdawī, the nephew of ʿUmar b. al-Khaṭṭāb. He met the Prophet ﷺ, and died in al-Madīnah at about seventy years of age. ʿAbd al-Raḥmān b. Ḥassān b. Thābit al-Anṣārī. ʿAdī b. Ḥātim al-Ṭāʾī — ʿAdī b. Ḥātim al-Ṭāʾī, whose mother was al-Nawwār bt. Barmakah b. ʿUkl, and whose kunyah was Abū Ṭarīf: From Abū ʿUmayr al-Ṭāʾī, who said: ʿAdī b. Ḥātim used to say: There was no man among the Arabs who hated the Messenger of Allah ﷺ more than I did. I was a noble man who had become chief of my people, and I said: If I follow him, I shall be lowly. I was a Christian, so I said to a servant of mine: Prepare for me from my camels strong, docile, fat ones that I will keep near me. When you hear that the army of Muḥammad has trodden these lands, inform me, for I see that his cavalry have trodden all the lands of the Arabs. Then one morning my servant came to me and said: Whatever you would do when the cavalry of Muḥammad overtake you, do it now, for I have seen banners and asked about them, and it was said: These are the armies of Muḥammad. I said: Bring my camels near. He brought them, and I loaded my family and children, then I said: I shall join my co-religionists among the Christians in Syria. And I left behind the daughter of Ḥātim in the settlement. Then the cavalry of the Messenger of Allah ﷺ overtook me, and they raided the dwelling of the family of Ḥātim, capturing women and children and sheep and the daughter of Ḥātim. She was brought to the Messenger of Allah ﷺ, and the Prophet ﷺ had learned of my flight. The daughter of Ḥātim was placed in an enclosure by the door of the mosque — where the women captives were kept — and the Messenger of Allah ﷺ passed by her. She stood up to him, and she was a beautiful and eloquent woman. She said: O Messenger of Allah, the father has died and the protector is absent, so show kindness to me, may Allah be kind to you. He said: I shall do so. Do not be hasty to leave until you find someone from your people whom you can trust. In another version: She said: O Messenger of Allah, the father has perished and the protector is absent, so show kindness to me, may Allah be kind to you. He said: Who is your protector? She said: ʿAdī b. Ḥātim. He said: The one who flees from Allah and His Messenger? She said: Then the Messenger of Allah ﷺ went on and left me. When it was the next day, he passed by me and I said the same thing, and he said the same thing. When it was the day after that, he passed by me and I had given up hope, so I said nothing. A man behind him gestured to me: Stand up and speak to him. So I stood and said: O Messenger of Allah, the father has perished and the protector is absent, so show kindness to me, may Allah be kind to you. He said: I have done so. Do not be hasty to leave until you find someone from your people whom you can trust to convey you to your land, then let me know. She said: I asked about the man who gestured to me to speak to him, and it was said: He is ʿAlī b. Abī Ṭālib. I stayed until a riding party from Quḍāʿah arrived. She said: I only wanted to go to my brother in Syria. I came to the Messenger of Allah ﷺ and said: Some of my people have come whom I trust and who can convey me. So the Messenger of Allah ﷺ clothed me, gave me a mount, and gave me spending money, and I departed with them until I reached Syria. ʿAdī said: By Allah, I was sitting with my family when I saw a woman's litter descending toward us, heading for us. I said: The daughter of Ḥātim! And indeed it was she. When she reached me, she burst out saying: O you who cut off ties and wronged me! You carried away your family and children and left behind the remnant of your father. I said: Sister, say only what is good. Then I said: By Allah, I have no excuse; I did what you mentioned. Then she dismounted and stayed with me. I said: What do you think about the affair of this man? She was resolute — and she was indeed a resolute woman — and she said: I think, by Allah, that you should hasten to join him. If the man is a prophet, then the foremost to him is best; and if he is a king, you will not be humiliated in the might of Yemen. You are you, and your father is your father. Besides, I have been told that the elite of his companions are your people, the Aws and the Khazraj. So I set out until I came to the Messenger of Allah ﷺ. I entered while he was in his mosque, and I greeted him. He said: Who is the man? I said: ʿAdī b. Ḥātim. Then he took me to his house. By Allah, while he was taking me to his house, a weak old woman met him and stopped him. He stood with her for a long time while she spoke to him about her need. I said to myself: By Allah, this is not a king. A king's manner is different from this. Then he went on, and when he entered his house, he took a cushion of tanned leather stuffed with palm fiber and handed it to me, saying: 'Sit on this.' I said: No, you sit on it. So he sat on it. He saw on my neck an idol of gold, and he recited this verse: They have taken their rabbis and their monks as lords besides Allah [9:31]. I said: By Allah, they did not worship them. He said: 'Was it not that when they made something lawful for them, they deemed it lawful, and when they forbade them something, they forbade it?' I said: Yes. He said: 'That is their worship.' And he said: 'Listen, O ʿAdī, were you not taking from your people the fourth part of the booty? That was not lawful for you in your religion.' I said: Yes, by Allah. Then I knew that he was a sent prophet. Then he said: 'Perhaps, O ʿAdī, what prevents you from entering this religion is what you see of their poverty. By Allah, this wealth will soon overflow among them until no one is found to accept it. And perhaps what prevents you is what you see of the large number of their enemies and the smallness of their own number. By Allah, you will soon hear of a woman setting out from al-Qādisiyyah on a camel to visit this House, fearing no one. And perhaps what prevents you from entering is that kingship and authority are with others. By Allah, you will soon hear of the white palaces of the land of Babylon being conquered for them.' ʿAdī said: So I became a Muslim. And ʿAdī used to say: Two have passed, and one remains: that wealth will overflow. The scholars of biography said: When ʿAdī came to the Messenger of Allah ﷺ, he embraced Islam and his Islam was good, and he returned to the land of his people. When the Messenger of Allah ﷺ died and the Arabs apostatized, ʿAdī and his people remained firm in Islam, and he brought their alms to Abū Bakr. He was present at the conquest of al-Madāʾin, and he witnessed with ʿAlī the battles of al-Jamal, Ṣiffīn, and al-Nahrawān. He was generous, crumbling bread for the ants and saying: They are neighbors. From al-Shaʿbī, from ʿAdī b. Ḥātim al-Ṭāʾī: that he came to ʿUmar b. al-Khaṭṭāb with some people from Ṭayyīʾ — or he said: from his people — and ʿUmar began assigning stipends of two thousand, two thousand to men of Ṭayyīʾ. I faced him, and he turned away from me. I said: O Commander of the Faithful, do you not know me? He said: Yes, by Allah, I know you. You became a Muslim when they disbelieved, and you came forward when they turned back, and you were loyal when they betrayed. The first alms that brightened the face of the Messenger of Allah ﷺ and the faces of his companions were the alms of Ṭayyīʾ, which you brought to the Messenger of Allah ﷺ. From ʿĀmir, who said: Al-Ashʿath b. Qays sent to ʿAdī b. Ḥātim asking to borrow the cooking pots of Ḥātim. ʿAdī ordered them filled, and men carried them to al-Ashʿath. Al-Ashʿath sent word: I only wanted them empty. ʿAdī sent back to him: We do not lend them empty. From Muḥammad b. Saʿd, who said: ʿAdī b. Ḥātim died in the year sixty-eight. Hishām b. al-Kalbī said: He died in the year sixty-nine, at the age of one hundred and twenty years. They differed as to where he died, with two opinions: one, in al-Kūfah — said by Ibn Khayyāṭ; and the second, in Qarqīsiyāʾ. From al-Mughīrah, who said: ʿAdī b. Ḥātim, Jarīr b. ʿAbdallāh, and Ḥanẓalah al-Kātib left al-Kūfah and settled in Qarqīsiyāʾ, saying: We will not reside in a land where ʿUthmān is reviled. Ibn Thābit said: Muḥammad b. ʿAlī al-Ṣūrī said to me: I myself saw their graves in Qarqīsiyāʾ. And in this year died: ʿAbd al-Raḥmān b. Ḥāṭib b. Abī Baltaʿah — and it is said that he was born in the time of the Prophet ﷺ. And Zayd b. Arqam b. Zayd, a noble companion. Abū Shurayḥ al-Khuzāʿī al-ʿAdawī — in this year died Abū Shurayḥ al-Khuzāʿī al-ʿAdawī al-Kaʿbī. There is disagreement about his name, with several opinions; the soundest is Khuwaylid b. ʿAmr. He embraced Islam in the year of the conquest, and he carried one of the three banners of Banū Kaʿb. Muḥammad b. Saʿd said: He died in this year, and he has ḥadīths. Ḥumayd b. Thawr al-Hilālī — Ḥumayd b. Thawr al-Hilālī, the famous poet. He composed poetry in the days of ʿUmar, and he is one of the great poets. Abū Wāqid al-Laythī — al-Ḥārith b. Mālik — and it is said: al-Ḥārith b. ʿAwf, and it is said: ʿAwf b. al-Ḥārith — Abū Wāqid al-Laythī: He embraced Islam early, and he carried the banner of Banū Layth, Ḍamrah, and Saʿd b. Bakr on the day of the conquest. The Messenger of Allah ﷺ sent him, when he wanted to set out for Tabūk, to summon Banū Layth. He went to Makkah and lived as a neighbor there, and died in this year at the age of eighty-five. He was buried in Makkah in the graveyard of the Emigrants, which is in Fajj. It was called the graveyard of the Emigrants because those who died among those who had emigrated to al-Madīnah were buried there. ʿĀbis b. Saʿīd al-Quṭayfī, judge of Egypt — ʿĀbis b. Saʿīd al-Quṭayfī, judge of Egypt: He held the judiciary and the police for Maslamah b. Mukhallad. Abū Qutayl al-Maghāfirī narrated from him. And he died in this year. Qays b. Dharīḥ b. al-Ḥubāb — Qays b. Dharīḥ b. al-Ḥubāb b. Shabbah b. Ḥudhāfah: He was the foster brother of al-Ḥusayn b. ʿAlī b. Abī Ṭālib; the mother of Qays had suckled him. His people's dwelling was on the outskirts of al-Madīnah, and he and his father were among the settled residents of al-Madīnah. And it is said: His dwelling was in Saraf. Qays passed by, on some errand, the tents of Banū Kaʿb of Khuzāʿah while the tribe was away. He stopped at a tent belonging to Lubnā bt. al-Ḥubāb al-Kaʿbī, and asked for water. She came out to him and gave him water. She was a woman of tall stature, of a tawny complexion, sweet in appearance and speech. When he saw her, she fell into his heart, and he drank the water. She said to him: Dismount and cool yourself with us. So he dismounted with them. Her father came and slaughtered an animal for him and honored him. Qays departed with in his heart for Lubnā a fire that could not be quenched, and he began composing poetry about her until it spread and was transmitted. Then he came to her another day, his longing for her having grown intense. He greeted her, and she appeared to him and returned his greeting and stayed with him. He complained to her of what he felt of love for her, and she wept and complained to him of the like. Each of them learned what the other had for him. Then he went to his father and told him of his state and asked him to marry him to her. His father refused and said: My son, take one of your cousins' daughters; they are more entitled to you. Dharīḥ was a wealthy man of means, and he did not want to marry his son to a stranger. Qays departed, grieved by what his father had said to him. He came to his mother and complained to her and sought her help with his father, but he did not find with her what he liked. So he came to al-Ḥusayn b. ʿAlī ؓ and Ibn Abī ʿAtīq, who was his friend, and complained to them of what was in him and of what his parents had refused him. Al-Ḥusayn said to him: I will suffice you. He walked with him to the father of Lubnā. When the father saw him, he held him in great esteem and jumped up to him, saying: O son of the Messenger of Allah, what is your need? He said: What I have come for requires that I come to you. I have come to you to ask for your daughter Lubnā for Qays b. Dharīḥ. The father said: O son of the Messenger of Allah, we would never disobey a command of yours, and we have no aversion to the young man. But the more beloved of the two matters to us is that Dharīḥ, his father, should ask for her, and that that should be by his order. For we fear, if his father is not generous in this, that it will become a disgrace to us. So al-Ḥusayn came to Dharīḥ while his people were gathered. They stood up to him in honor and said to him the like of what the Khuzāʿīs had said. He said to Dharīḥ: I adjure you not to refuse to ask for Lubnā for Qays. He said: Hearing and obedience to your command. So he went out with him among the notables of his people until they came to the tribe of Lubnā. Dharīḥ asked for her for his son from her father, and he married him to her. She was conducted to him, and he stayed with her for a while. He was the most dutiful of people to his mother, but Lubnā and his devotion to her distracted him from some of that. His mother felt it and took it to heart, and said: This woman has distracted my son from his dutifulness to me. Qays fell ill, and his mother said to his father: I fear he will die without leaving offspring, and he has been denied children from this woman. You are a man of wealth, and your wealth will go to distant relatives. Marry him to another; perhaps Allah will grant him a child. She insisted on that. When his people gathered, his father called him and said: O Qays, you have fallen ill, and I fear for you. I have no son other than you, and this woman is not childbearing. Marry one of your cousins' daughters; perhaps Allah will grant you a child in whom your eye and our eyes will find comfort. Qays said: I will never marry anyone other than her. His father said: Then take concubines. He said: I will not grieve her with anything, by Allah, ever. His father said: Then I adjure you to divorce her. He refused and said: Death, by Allah, is easier to me than that. But I offer you a choice of one of three options. He said: What are they? He said: You marry; perhaps Allah will grant you a son other than me. He said: I have no desire left for that. He said: Then let me depart with my family from you, and do what you would do if I had died in this illness of mine. He said: Not this either. He said: Then I will leave Lubnā with you and depart from you; perhaps I may forget her, for I do not love that after you my soul should be at ease, for she is in my mind. He said: I will not be content unless you divorce her. And he swore that no roof would ever shelter him until he divorced Lubnā. He would go out and stand in the heat of the sun. Qays would come and stand beside him, shading him with his cloak while he himself endured the heat of the sun. Then he would go in to Lubnā, embrace her, and weep, and she would weep with him, saying to him: O Qays, do not obey your father, lest you perish and cause me to perish. He would say: I will never obey anyone concerning you. It is said that he remained like this for a year — and it is said: for twenty years — and his parents shunned him and would not speak to him. The divorce of Qays from Lubnā — so he divorced her. When he divorced her, his mind was snatched away, and something like madness came upon him. He began to weep. The news reached her, and she sent to her father to carry her away. Her father came with a litter and camels. Qays said: What is this? They said: Lubnā is departing tonight or tomorrow. He fell down in a faint, then revived, and began to say: Indeed I exhaust the tears of my eyes with weeping, in dread of what has been or what will be. They said: Tomorrow, or after that by a night, comes the parting of a beloved who has not departed yet is departing. I did not fear that my death would be by your two hands, except that what has come has come. And he said: They say: ‘Lubnā is a trial; before her you were fine, so do not regret her, and divorce [her].’ So I obeyed my enemies and disobeyed my sincere adviser, and I gladdened the eye of the gloating hypocrite. I wish—by the House of Allah—that I had disobeyed them, and had borne every covenant in her good pleasure. And I was charged with plunging into the sea while the sea was surging; I refused, upon the crests of a drowning wave. It is as if I see loving people, after her, [as] the squeezed juice of the split colocynth. My eye, after her, denies every sight, and my hearing, after her, dislikes every speech. And a crow alighted near him and began to caw repeatedly, so he took it as an evil omen and said: A crow cawed at Lubnā's departure, and the heart flew in fear of the crow. It said: ‘Tomorrow Lubnā's abode will be far, and she will be distant after love and closeness.’ I said: ‘May you perish—woe to you—as a crow, for your effort has ever been in destruction.’ When she mounted her howdah, he followed her and said: O crow of separation, will you inform me of good as you informed of distance and evil? You said: ‘Thus is time, ever calamitous.’ You spoke truly; is anything lasting through time? Then he knew that they were preventing him from her, so he stood looking at them until they disappeared, then turned back, looking at the trace of her camel's hoof, kissing it and kissing the place where she sat and the trace of her foot. They reproached him for kissing the dust, so he said: I did not love your ground, but I kiss the trace of one who trod the dust. I have met, from my passion for Lubnā, a trial whose drink I cannot swallow. When the caller calls out the name of Lubnā, I am struck dumb and cannot answer him. One of the physicians said to him: ‘How long have you felt for this woman what you feel?’ He said: My soul clung to her soul before our creation, and after we were drops and in the cradle. . So it increased as we increased and became growing, and it is not cut off by our death. But it remains through every occurrence, and visits us in the darkness of the grave and the tomb-niche. The physician said to him: ‘It would console you from her to recall her faults and what the soul loathes of the filth of Adam's children.’ He said: When I would fault her, I likened her to the rising full moon; and enough of a fault for her is resemblance to the full moon. Lubnā is favored above people as the Night of Decree is favored above a thousand months. When she walks a span of ground, she is shaken by shortness of breath until she does not exceed a span. She has a buttock that quivers as she walks, and a figure like a willow branch, slender of waist. His father entered while the physician was with him, and began reproaching him, saying: ‘My son, fear Allah, fear Allah for yourself, for if you persist in this you will die.’ He said: In ‘Urwah al-ʿUdhrī, if I die, there is an example, and in ʿAmr b. ʿAjlān whom Hind killed. And in me is the like of what they died of, except that I have a term whose time has not yet come. He also said: Is love anything but a tear after a sigh, and heat upon the bowels that has no coolness, And a flood of tears that pours forth when a landmark from your land appears to us that had not been appearing? He said: When what was in Qays had lasted long, his people advised his father to marry him to a beautiful woman, perhaps he would find consolation in her. He called him to that but he refused. His father informed them of what he had replied, so they said to him: ‘Command him to travel among the Arab encampments and stay with them, perhaps he will see a woman who pleases him.’ He made him swear to do it, so he traveled until he halted at a clan and saw a slave-girl like the full moon. He said: ‘What is your name, slave-girl?’ She said: ‘Lubnā.’ He fell on his face, and she was alarmed and said: ‘If this is not Qays b. Dhurayḥ, he is indeed possessed.’ When he recovered, she asked him to eat some of their food, so he ate and departed. Her brother came and saw the place where the camel had knelt, overtook him and brought him back, and did not cease until he married him to his sister. When she was led to him, he paid no attention to her. Lubnā's marriage His story reached Lubnā, and she said: He is indeed treacherous. I had been refraining from marriage, but now I will marry. So she was married, and his anguish became intense. Lubnā's father traveled to Muʿāwiyah and complained to him that he was pursuing Lubnā after the divorce. So he wrote to him ordering that his blood be shed with impunity. Lubnā sent to him warning him, so he said: If they veil her, or if between me and union with her comes the speech of a slanderer or the threat of an emir, They will not prevent my eyes from constant weeping, nor remove what my conscience conceals. To Allah I complain of what I meet from passion, and of burning griefs and sighs that afflict me, And of the heat of love within the depths of my vitals, and of a night long in sorrow, not short. We were together, before passion appeared, in the most pleasant state of felicity and joy. The slanderers did not cease until the inner sides of passion appeared to them turned inside out. You were enough for the soul, had our union lasted; but the world is but the enjoyment of delusion. Then after that he performed the pilgrimage and she performed the pilgrimage, and he met her and stood dumbfounded, and she sent him greetings. Then he set aside a portion of his camels and informed his father that he intended to take them to Madinah to sell them and buy provisions for his family with their price. His father knew that he only wanted Lubnā, and reproached him, but he did not accept, and went to Madinah. While he was displaying them, Lubnā's husband bargained with him for one of the camels, neither recognizing the other, and he sold it to him. He said: ‘Tomorrow come to me at the house of Kathīr b. al-Ṣalt and receive the price.’ He went away. Lubnā's husband said to her: ‘I bought a camel from a Bedouin man, and he will come to us tomorrow to receive the price, so prepare food for him.’ She did so. Next day he came and called to the servant, saying: ‘Tell your master: the owner of the camel is at the door.’ Lubnā recognized his voice but said nothing. Her husband said to the servant: ‘Tell him to enter.’ He entered and sat down. Lubnā said to the servant: Say to him: ‘What is wrong with you, disheveled and dusty?’ She said it to him, and he sighed and said: ‘Such is the condition of one who has parted from loved ones,’ and wept. Lubnā said: ‘Tell him: relate to us your story.’ When he began to speak she removed the veil, and he was dumbfounded and could not speak, then wept and rose to leave. Her husband called to him: ‘What is your story? Come back and receive the price.’ He did not speak to him and went out. Lubnā said to her husband: ‘This, by Allah, is Qays.’ And he said on his way about her: Will you weep for Lubnā while you yourself left her, though you were more capable over her in public? If the world has turned its back on Lubnā, time and the world have bellies and backs. There was in her a place for faithfulness, a realm for the hand, and a sight for the eye. It is as if I am a swing between ropes when a memory of her crosses my heart. Then he returned to his dwelling and fell ill with a sickness from which he nearly died. His father and family entered and reproached him. He said: ‘Woe to you! Do you think I made myself ill, or that I found consolation and chose affliction, or that I have any hand in this? This is what my parents chose for me, and they have killed me by it.’ His father began weeping and praying for his relief. Lubnā sent a man to him secretly, saying: ‘Ask him: Why did you marry after her?’ The man came and asked him, and he swore to him that his eye had never been adorned by the woman he married, that if he saw her among women he would not recognize her, and that he had never stretched out a hand to her nor uncovered a garment of hers. He said: ‘Then convey from me to her whatever you wish.’ He said: Greet Lubnā today if you are leaving early, and visit her before you can no longer meet. And say: I, by the dancing women [going] to Minā, on the mountains of Muzdalifah, watching the caller, I guard you from some matters out of suspicion, and I fear for you the hateful enemies. I say, when my soul rises with a sigh of passionate love that afflicts me, it is what it is. And between my vitals and chest there is a burning and a pang of passion that leaves the heart bewildered. Would that Lubnā had never been a beloved to us, and that Lubnā had never seen me, and that I did not know what she is. My two friends, why have I been afflicted, and I see Lubayna, despite separation, only as she is? I grieved for her; would that I could find a way to grieve, and I exhausted the tears of my eyes, if they could be exhausted. Nights and months pass, and I do not see my infatuation with her increase except in persistence. Qays's affair became famous in Madinah, and al-Gharīḍ, Mālik, Maʿbad, and others sang his poetry. No noble or lowly person remained who had not heard of it and grieved for him. Lubnā's husband came and reproached her, saying: ‘He has disgraced me by mentioning you.’ She said: ‘By Allah, I did not marry you except after his blood was declared forfeit, and I have no need of you.’ In Madinah there was a hospitality house belonging to a man of Quraysh, and he had a wife called Buraykah. Qays entered the house in his madness and said: ‘Where is Buraykah?’ He met her and said to her: ‘My need is a look at Lubnā.’ She said: ‘You shall have that.’ He stopped and stayed with them, and gave her many gifts, and said: ‘Be kind to them until they feel at ease with you.’ She did so and visited them several times. She said to Lubnā's husband: ‘Tell me: are you better than my husband?!’ He said: ‘No.’ She said: ‘Is Lubnā better than me?!’ He said: ‘No.’ She said: ‘Then why do I visit her and she does not visit me?!’ He said: ‘That is up to her.’ She came to her and asked her to visit, and informed her that Qays was with her. She hastened to her, and they wept until they nearly perished. Then she said to him: ‘Recite to me what you said in your illness,’ and he said: I tend from my soul the remnants of a last breath, in thirst, while the visiting women return. When Lubnā is mentioned, I brighten at her mention, as an infant brightens at the flowing breast. Qays traveled to Muʿāwiyah and entered upon his son Yazīd, praised him, and complained of what was in him. He said: ‘If you wish, I will compel her husband to divorce her.’ He said: ‘No; rather, I would like to stay where she stays and know her news without my blood being declared forfeit.’ He granted him that and changed what had been written about shedding his blood with impunity. Disagreement about the end of Qays's affair They have differed about the end of Qays's affair. Some people related that Lubnā died, and Qays went out with a group of his people and stood at her grave, and said: Lubayna has died, and her death is my death. Will my grief over what is lost avail me? I will weep the weeping of a sorrowful one who has spent a life in passionate grief over one dead. Then he bent over the grave weeping until he fainted, and his family carried him to his dwelling while he was unconscious. He remained ill, not regaining consciousness and not answering anyone who spoke to him, for three days, then died and was buried beside her. Muḥammad b. ʿAbd al-Bāqī related with his chain of transmission from Ayyūb b. ʿAbāyah, who said: Qays b. Dhurayḥ went out to Madinah to sell a camel of his. Lubnā's husband bought it, not knowing him, and said to him: ‘Come with me and I will give you the price.’ He went with him. When he opened the door, Lubnā confronted Qays, and when he saw her he turned and fled. The man went out after him with the price to give it to him. Qays said to him: ‘You shall never ride two mounts of mine.’ He said: ‘Are you Qays b. Dhurayḥ?’ He said: ‘Yes.’ He said to him: ‘This is Lubnā; you have seen her. Stay until I give her the choice; if she chooses you, I will divorce her.’ The Qurayshī thought that there was no place in her heart for him and that she would not do it. Qays said to him: ‘Do it.’ The Qurayshī entered upon her, and she chose Qays, so he divorced her. Qays stayed waiting for the end of the waiting period to marry her, but she died during the waiting period. Others related that Ibn Abī ʿAtīq came to al-Ḥasan and al-Ḥusayn ؓ, and Ibn Jaʿfar, and a group of Quraysh, and said: ‘I have a need from a man, and I fear he will reject me; I seek help through your standing.’ He went with them to Lubnā's husband. When he saw them, he was impressed that they had come to him. They said: ‘We have come for a need of Ibn Abī ʿAtīq.’ He said: ‘It is granted, whatever it is.’ Ibn AbīʿAtīq said: ‘Then grant me and them your wife Lubnā, and divorce her.’ He said: ‘I call you to witness that she is divorced three times.’ The people felt ashamed and said: ‘By Allah, we did not know that this was his need.’ Al-Ḥasan ؓ compensated him for that with one hundred thousand dirhams, and Ibn Abī ʿAtīq brought her to him. When the waiting period ended, the people asked her father, and he married her to him. She remained with him until they both died. Qays said, praising Ibn Abī ʿAtīq: May the Merciful reward, with the best reward for kindness, one better than a friend. I have tried all my brothers, and I have found none like Ibn Abī ʿAtīq. He strove to reunite my scattered affairs after a break, and in a matter in which I had deviated from the path. And he extinguished a burning that was in my heart, whose heat choked me with my own saliva.
Tarikh (al-Tabari) 2289No grade recorded
قَتْلِ عَمْرِو بْنِ سَعِيدٍ الْأَشْدَقِ وفِي سنة تسع وستين خَالَفَ عَمْرُو بْنُ سَعِيدٍ عَبْدَ الْمَلِكِ بْنَ مَرْوَانَ وَغَلَبَ عَلَى دِمَشْقَ، فَقَتَلَهُ، وَقِيلَ: كَانَتْ هَذِهِ الْحَادِثَةُ سَنَةَ سَبْعِينَ. وَكَانَ السَّبَبُ فِي ذَلِكَ أَنَّ عَبْدَ الْمَلِكِ بْنَ مَرْوَانَ أَقَامَ بِدِمَشْقَ بَعْدَ رُجُوعِهِ مِنْ قِنَّسْرِينَ مَا شَاءَ اللَّهُ أَنْ يُقِيمَ، ثُمَّ سَارَ يُرِيدُ قَرْقِيسِيَا وَبِهَا زُفَرُ بْنُ الْحَارِثِ الْكَلَّائِيُّ فَلَمَّا سَارَ إِلَيْهَا اسْتَخْلَفَ عَلَى دِمَشْقَ عَمْرَو بْنَ سَعِيدٍ الْأَشْدَقَ، فَتَحَصَّنَ بِهَا وَأَخْذَ أَمْوَالَ بَيْتِ الْمَالِ. وَقِيلَ: بل كَانَ عَمْرُو بْنُ سَعِيدٍ مَعَ عَبْدِ الْمَلِكِ، فَلَمَّا بَلَغَ بُطْنَانَ حَبِيبٍ رَجَعَ عَمْرٌو لَيْلًا وَمَعَهُ حُمَيْدُ بْنُ حُرَيْثٍ الْكَلْبِيُّ وَزُهَيْرُ بْنُ الْأَبْرَدِ الْكَلْبِيُّ، فَأَتَى دِمَشْقَ وَعَلَيْهَا عَبْدُ الرَّحْمَنِ بْنُ أُمِّ الْحَكَمِ الثَّقَفِيُّ قَدِ اسْتَخْلَفَهُ عَبْدُ الْمَلِكِ، فَلَمَّا بَلَغَهُ رُجُوعُ عَمْرِو بْنِ سَعِيدٍ هَرَبَ عَنْهَا، وَدَخَلَهَا عَمْرٌو فَغَلَبَ عَلَيْهَا وَعَلَى خَزَائِنِهَا، وَهَدَمَ دَارَ ابْنِ أُمِّ الْحَكَمِ، وَاجْتَمَعَ النَّاسُ إِلَيْهِ، فَخَطَبَهُمْ وَمَنَّاهُمْ وَوَعَدَهُمْ. وَأَصْبَحَ عَبْدُ الْمَلِكِ وَفَقَدَ عَمْرًا، فَسَأَلَ عَنْهُ فَأُخْبِرَ خَبَرَهُ. فكَرَّ رَاجِعًا مِنْ فَوْرِهِ فَوَجَدَ الْأَشْدَقَ قَدْ حَصَّنَ دِمَشْقَ وَعَلَّقَ عَلَيْهَا السَّتَائِرَ وَالْمُسُوحَ، وَانْحَازَ الْأَشْدَقُ إِلَى حِصْنٍ رُومِيٍّ مَنِيعٍ كَانَ بِدِمَشْقَ فَنَزَلَهُ، فَحَاصَرَهُ عَبْدُ الْمَلِكِ وَقَاتَلَهُ عَمْرُو بْنُ سَعِيدٍ الْأَشْدَقُ مُدَّةَ سِتَّةَ عَشَرَ يَوْمًا صلح عبد الملك بن مروان وعمرو بن سعيد الأشدق وَرَاسَلَهُ عَبْدُ الْمَلِكِ، وَقَالَ لَهُ: أَنْشُدُكَ اللَّهَ وَالرَّحِمَ أَنْ تُفْسِدَ أَمْرَ بَيْتِكَ وَمَا هُمْ عَلَيْهِ مِنِ اجْتِمَاعِ الْكَلِمَةِ، وَإِنَّ فِيمَا صَنَعْتَ قُوَّةً لِابْنِ الزُّبَيْرِ، فَارْجِعْ إِلَى بَيْتِكَ، وَلَكَ عَلَيَّ عَهْدُ اللَّهِ وَمِيثَاقُهُ. وَحَلَفَ بِالْأَيْمَانِ الْمُؤَكَّدَةِ أَنَّكَ وَلِيُّ عُهَدِي مِنْ بَعْدِي، وَكَتَبَا بَيْنَهُمَا كِتَابًا، فَانْخَدَعَ لَهُ عَمْرٌو وَفَتَحَ أَبْوَابَ دِمَشْقَ، ثُمَّ اصْطَلَحَا عَلَى تَرْكِ الْقِتَالِ، وَعَلَى أَنْ يَكُونَ وَلِيَّ الْعَهْدِ مِنْ بَعْدِ عَبْدِ الْمَلِكِ، وَعَلَى أَنْ يَكُونَ مَعَ كُلِّ عَامِلٍ لِعَبْدِ الْمَلِكِ عَامِلٌ لَهُ، وَكَتَبَا بَيْنَهُمَا كِتَابَ أَمَانٍ، وَذَلِكَ عَشِيَّةَ الْخَمِيسِ. فَخَرَجَ عَمْرٌو فِي الْخَيْلِ إِلَى عَبْدِ الْمَلِكِ، فَأَقْبَلَ حَتَّى أَوْطَأَ فَرَسَهُ أَطْنَابَ عَبْدِ الْمَلِكِ، فَانْقَطَعَتْ وَسَقَطَ السُّرَادِقُ، ثُمَّ دَخَلَ عَلَى عَبْدِ الْمَلِكِ فَاجْتَمَعَا. وَدَخَلَ عَبْدُ الْمَلِكِ دِمَشْقَ إِلَى دَارِ الْإِمَارَةِ عَلَى عَادَتِهِ، وَبَعَثَ إِلَى عَمْرِو بْنِ سَعِيدٍ الْأَشْدَقِ يَقُولُ لَهُ: رُدَّ عَلَى النَّاسِ أَعْطِيَاتِهِمُ الَّتِي أَخَذْتَهَا لَهُمْ مِنْ بَيْتِ الْمَالِ، فَبَعَثَ إِلَيْهِ عَمْرٌو يَقُولُ لَهُ: إِنَّ هَذَا لَيْسَ إِلَيْكَ، وَلَيْسَ هَذَا الْبَلَدُ لَكَ، فَاخْرُجْ مِنْهُ، فَلَمَّا كَانَ يَوْمُ الِاثْنَيْنِ بَعَثَ عَبْدُ الْمَلِكِ إِلَى عَمْرِو بْنِ سَعِيدٍ يَأْمُرُهُ بِالْإِتْيَانِ إِلَى مَنْزِلِهِ بِدَارِ الْإِمَارَةِ الْخَضْرَاءِ وَقَدْ كَانَ عَبْدُ الْمَلِكِ اسْتَشَارَ كُرَيْبَ بْنَ أَبْرَهَةَ الْحِمْيَرِيَّ فِي قَتْلِ عَمْرٍو، فَقَالَ: لَا نَاقَةَ لِي فِي هَذَا وَلَا جَمَلَ، فِي مِثْلِ هَذَا هَلَكَتْ حِمْيَرٌ. فَلَمَّا أَتَى الرَّسُولُ عَمْرًا يَدْعُوهُ صَادَفَ عِنْدَهُ عَبْدَ اللَّهِ بْنَ يَزِيدَ بْنِ مُعَاوِيَةَ، فَقَالَ لِعَمْرٍو: يَا أَبَا أُمَيَّةَ، أَنْتَ أَحَبُّ إِلَيَّ مِنْ سَمْعِي وَمِنْ بَصَرِي، وَأَرَى لَكَ أَنْ لَا تَأْتِيَهُ. فَقَالَ عَمْرٌو: لِمَ ؟ قَالَ: لِأَنَّ تُبَيْعَ ابْنَ امْرَأَةِ كَعْبِ الْأَحْبَارِ قَالَ: إِنَّ عَظِيمًا مِنْ وَلَدِ إِسْمَاعِيلَ يَرْجِعُ فَيَغْلِقُ أَبْوَابَ دِمَشْقَ، ثُمَّ يَخْرُجُ مِنْهَا فَلَا يَلْبَثُ أَنْ يُقْتَلَ. فَقَالَ عَمْرٌو: وَاللَّهِ لَوْ كُنْتُ نَائِمًا مَا انْتَهَبَنِي ابْنُ الزَّرْقَاءِ وَلَا اجْتَرَأَ عَلَيَّ، أَمَا إِنِّي رَأَيْتُ عُثْمَانَ الْبَارِحَةَ فِي الْمَنَامِ فَأَلْبَسَنِي قَمِيصَهُ. وَكَانَ عَبْدُ اللَّهِ بْنُ يَزِيدَ زَوْجَ ابْنَةِ عَمْرٍو. ثُمَّ قَالَ عَمْرٌو لِلرَّسُولِ: أَنَا رَائِحٌ الْعَشِيَّةَ. فَلَمَّا كَانَ الْعِشَاءُ لَبِسَ عَمْرٌو دِرْعًا وَلَبِسَ عَلَيْهَا الْقَبَاءَ وَتَقَلَّدَ سَيْفَهُ، وَعِنْدَهُ حُمَيْدُ بْنُ حُرَيْثٍ الْكَلْبِيُّ، فَلَمَّا نَهَضَ مُتَوَجِّهًا عَثُرَ بِالْبُسَاطِ، فَقَالَ لَهُ حُمَيْدٌ: وَاللَّهِ لَوْ أَطَعْتَنِي لَمْ تَأْتِهِ. وَقَالَتْ لَهُ امْرَأَتُهُ الْكَلْبِيَّةُ كَذَلِكَ، فَلَمْ يَلْتَفِتْ وَمَضَى فِي مِائَةٍ مِنْ مَوَالِيهِ. وَقَدْ جَمَعَ عَبْدُ الْمَلِكِ عِنْدَهُ بَنِي مَرْوَانَ، فَلَمَّا بَلَغَ الْبَابَ أُذِنَ لَهُ فَدَخَلَ، فَلَمْ يَزَلْ أَصْحَابُهُ يُحْبَسُونَ عِنْدَ كُلِّ بَابٍ حَتَّى بَلَغَ قَارِعَةَ الدَّارِ وَمَا مَعَهُ إِلَّا وَصِيفٌ لَهُ، فَنَظَرَ عَمْرٌو إِلَى عَبْدِ الْمَلِكِ وَإِذَا حَوْلَهُ بَنُو مَرْوَانَ، وَحَسَّانُ بْنُ بَحْدَلٍ الْكَلْبِيُّ، وَقَبِيصَةُ بْنُ ذُؤَيْبٍ الْخُزَاعِيُّ، فَلَمَّا رَأَى جَمَاعَتَهُمْ أَحَسَّ بِالشَّرِّ، فَالْتَفَتَ إِلَى وَصِيفِهِ وَقَالَ: انْطَلِقْ إِلَى أَخِي يَحْيَى فَقُلْ لَهُ يَأْتِنِي، فَلَمْ يَفْهَمِ الْوَصِيفُ فَقَالَ لَهُ: لَبَّيْكَ ! فَقَالَ عَمْرٌو: اغْرُبْ عَنِّي فِي حَرْقِ اللَّهِ وَنَارِهِ ! وَأَذِنَ عَبْدُ الْمَلِكِ لِحَسَّانَ وَقَبِيصَةَ، فَقَامَا فَلَقِيَا عَمْرًا فِي الدَّارِ، فَقَالَ عَمْرٌو لِوَصِيفِهِ: انْطَلِقْ إِلَى يَحْيَى فَمُرْهُ أَنْ يَأْتِيَنِي. فَقَالَ: لَبَّيْكَ ! فَقَالَ عَمْرٌو: اغْرُبْ عَنِّي. فَلَمَّا خَرَجَ حَسَّانُ وَقَبِيصَةُ أُغْلِقَتِ الْأَبْوَابُ وَدَخَلَ عَمْرٌو، فَرَحَّبَ بِهِ عَبْدُ الْمَلِكِ وَقَالَ: هَاهُنَا هَاهُنَا يَا أَبَا أُمَيَّةَ ! فَأَجْلَسَهُ مَعَهُ عَلَى السَّرِيرِ، وَجَعَلَ يُحَادِثُهُ طَوِيلًا، ثُمَّ قَالَ: يَا غُلَامُ، خُذِ السَّيْفَ عَنْهُ. فَقَالَ عَمْرٌو: إِنَّا لِلَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ. فَقَالَ عَبْدُ الْمَلِكِ: أَتَطْمَعُ أَنْ تَجْلِسَ مَعِي مُتَقَلِّدًا سَيْفَكَ ؟ فَأَخَذَ السَّيْفَ عَنْهُ، ثُمَّ تَحَدَّثَا، ثُمَّ قَالَ لَهُ عَبْدُ الْمَلِكِ: يَا أَبَا أُمَيَّةَ، إِنَّكَ حَيْثُ خَلَعْتَنِي أَلَيْتُ بِيَمِينٍ إِنْ أَنَا مَلَأْتُ عَيْنِي مِنْكَ وَأَنَا مَالِكٌ لَكَ أَنْ أَجْعَلَكَ فِي جَامِعَةٍ. فَقَالَ لَهُ بَنُو مَرْوَانَ: ثُمَّ تُطْلِقُهُ يَا أَمِيرَ الْمُؤْمِنِينَ ؟ قَالَ: نَعَمْ، وَمَا عَسَيْتُ أَنْ أَصْنَعَ بِأَبِي أُمَيَّةَ ؟ فَقَالَ بَنُو مَرْوَانَ: أَبِرَّ قَسَمَ أَمِيرِ الْمُؤْمِنِينَ. فَقَالَ عَمْرٌو: قَدْ أَبَرَّ اللَّهُ قَسَمَكَ يَا أَمِيرَ الْمُؤْمِنِينَ. فَأَخْرَجَ مِنْ تَحْتِ فِرَاشِهِ جَامِعَةً وَقَالَ: يَا غُلَامُ، قُمْ فَاجْمَعْهُ فِيهَا. فَقَامَ الْغُلَامُ فَجَمَعَهُ فِيهَا. فَقَالَ عَمْرٌو: أُذَكِّرُكَ اللَّهَ يَا أَمِيرَ الْمُؤْمِنِينَ أَنْ تُخْرِجَنِي فِيهَا عَلَى رُءُوسِ النَّاسِ. فَقَالَ عَبْدُ الْمَلِكِ: أَمَكْرًا يَا أَبَا أُمَيَّةَ عِنْدَ الْمَوْتِ ؟ لَا وَاللَّهِ مَا كُنَّا لِنُخْرِجَكَ فِي جَامِعَةٍ عَلَى رُءُوسِ النَّاسِ. ثُمَّ جَذَبَهُ جَذْبَةً أَصَابَ فَمَهُ السَّرِيرُ فَكَسَرَ ثَنِيَّتَيْهِ. فَقَالَ عَمْرٌو: أُذَكِّرُكَ اللَّهَ يَا أَمِيرَ الْمُؤْمِنِينَ، كُسِرَ عَظْمٌ مِنِّي فَلَا تَرْكَبْ مَا هُوَ أَعْظَمُ مِنْ ذَلِكَ. فَقَالَ لَهُ عَبْدُ الْمَلِكِ: وَاللَّهِ لَوْ أَعْلَمُ أَنَّكَ تُبْقِي عَلَيَّ إِنْ أَنَا أَبْقَيْتُ عَلَيْكَ وَتَصْلُحُ قُرَيْشٌ لَأَطْلَقْتُكَ، وَلَكِنْ مَا اجْتَمَعَ رَجُلَانِ فِي بَلَدِهِ قَطُّ عَلَى مَا نَحْنُ عَلَيْهِ إِلَّا أَخْرَجَ أَحَدُهُمَا صَاحِبَهُ. فَلَمَّا رَأَى عَمْرٌو أَنَّهُ يُرِيدُ قَتْلَهُ قَالَ: أَغَدْرًا يَا ابْنَ الزَّرْقَاءِ ! وَقِيلَ: إِنَّ عَمْرًا لَمَّا سَقَطَتْ ثَنِيَّتَاهُ جَعَلَ يَمَسُّهُمَا، فَقَالَ عَبْدُ الْمَلِكِ: يَا عَمْرُو، أَرَى ثَنِيَّتَيْكَ قَدْ وَقَعَتَا مِنْكَ مَوْقِعًا لَا تَطِيبُ نَفْسُكَ بَعْدَهُ. وَأَذَّنَ الْمُؤَذِّنُ الْعَصْرَ فَخَرَجَ عَبْدُ الْمَلِكِ يُصَلِّي بِالنَّاسِ وَأَمَرَ أَخَاهُ عَبْدَ الْعَزِيزِ أَنْ يَقْتُلَهُ، فَقَامَ إِلَيْهِ عَبْدُ الْعَزِيزِ بِالسَّيْفِ، فَقَالَ عَمْرٌو: أُذَكِّرُكَ اللَّهَ وَالرَّحِمَ أَنْ تَلِيَ قَتْلِي، لِيَقْتُلْنِي مَنْ هُوَ أَبْعَدُ رَحِمًا مِنْكَ. فَأَلْقَى السَّيْفَ وَجَلَسَ، وَصَلَّى عَبْدُ الْمَلِكِ صَلَاةً خَفِيفَةً وَدَخَلَ وَغُلِّقَتِ الْأَبْوَابُ. قدوم يحيى بن سعيد لإنقاذ أخيه وَرَأَى النَّاسُ عَبْدَ الْمَلِكِ حِينَ خَرَجَ وَلَيْسَ مَعَهُ عَمْرٌو، فَذَكَرُوا ذَلِكَ لِيَحْيَى بْنِ سَعِيدٍ، فَأَقْبَلَ فِي النَّاسِ وَمَعَهُ أَلْفُ عَبْدٍ لِعَمْرٍو، وَنَاسٌ مِنْ أَصْحَابِهِ كَثِيرٌ، فَجَعَلُوا يَصِيحُونَ بِبَابِ عَبْدِ الْمَلِكِ: أَسْمِعْنَا صَوْتَكَ يَا أَبَا أُمَيَّةَ ! فَأَقْبَلَ مَعَ يَحْيَى حُمَيْدُ بْنُ حُرَيْثٍ وَزُهَيْرُ بْنُ الْأَبْرَدِ، فَكَسَرُوا بَابَ الْمَقْصُورَةِ وَضَرَبُوا النَّاسَ بِالسُّيُوفِ، وَضُرِبَ الْوَلِيدُ بْنُ عَبْدِ الْمَلِكِ عَلَى رَأْسِهِ، وَاحْتَمَلَهُ إِبْرَاهِيمُ بْنُ عَرَبِيٍّ صَاحِبُ الدِّيوَانِ، فَأَدْخَلَهُ بَيْتَ الْقَرَاطِيسِ. وَدَخَلَ عَبْدُ الْمَلِكِ حِينَ صَلَّى فَرَأَى عَمْرًا بِالْحَيَاةِ، فَقَالَ لِعَبْدِ الْعَزِيزِ: مَا مَنَعَكَ أَنْ تَقْتُلَهُ ؟ فَقَالَ: إِنَّهُ نَاشَدَنِي اللَّهَ وَالرَّحِمَ فَرَقَقْتُ لَهُ. فَقَالَ لَهُ: أَخْزَى اللَّهُ أُمَّكَ الْبَوَّالَةَ عَلَى عَقِبَيْهَا، فَإِنَّكَ لَمْ تُشْبِهْ غَيْرَهَا ! مقتل عمرو بن سعيد ثُمَّ أَخَذَ عَبْدُ الْمَلِكِ الْحَرْبَةَ فَطَعَنَ بِهَا عَمْرًا، فَلَمْ تَجُزْ، ثُمَّ ثَنَى فَلَمْ تَجُزْ، فَضَرَبَ بِيَدِهِ عَلَى عَضُدِهِ فَرَأَى الدِّرْعَ فَقَالَ: وَدِرْعٌ أَيْضًا ؟ إِنْ كُنْتَ لَمُعِدًّا ! فَأَخَذَ الصَّمْصَامَةَ، وَأَمَرَ بِعَمْرٍو فَصُرِعَ، وَجَلَسَ عَلَى صَدْرِهِ فَذَبَحَهُ وَهُوَ يَقُولُ: يَا عَمْرُو إِنْ لَا تَدَعْ شَتْمِي وَمَنْقَصَتِي أَضْرِبْكَ حَيْثُ تَقُولُ الْهَامَةُ اسْقُونِي وَانْتَفَضَ عَبْدُ الْمَلِكِ رِعْدَةً، فَحُمِلَ عَنْ صَدْرِهِ فَوُضِعَ عَلَى سَرِيرِهِ، وَقَالَ: مَا رَأَيْتُ مِثْلَ هَذَا قَطُّ، قَتَلَهُ صَاحِبُ دُنْيَا وَلَا طَالِبُ آخِرَةٍ. وَدَخَلَ يَحْيَى وَمَنْ مَعَهُ عَلَى بَنِي مَرْوَانَ يُخْرِجُهُمْ وَمَنْ كَانَ مِنْ مَوَالِيهِمْ، فَقَاتَلُوا يَحْيَى وَأَصْحَابَهُ، وَجَاءَ عَبْدُ الرَّحْمَنِ بْنُ أُمِّ الْحَكَمِ الثَّقَفِيُّ، فَدَفَعَ إِلَيْهِ الرَّأْسَ، فَأَلْقَاهُ إِلَى النَّاسِ، وَقَامَ عَبْدُ الْعَزِيزِ بْنُ مَرْوَانَ وَأَخَذَ الْمَالَ فِي الْبِدَرِ، فَجَعَلَ يُلْقِيهَا إِلَى النَّاسِ، فَلَمَّا رَأَى النَّاسُ الرَّأْسَ وَالْأَمْوَالَ ( انْتَهَبُوا الْأَمْوَالَ وَتَفَرَّقُوا )، ثُمَّ أَمَرَ عَبْدُ الْمَلِكِ بِتِلْكَ الْأَمْوَالِ فَجُبِيَتْ حَتَّى عَادَتْ إِلَى بَيْتِ الْمَالِ. وَقِيلَ: إِنَّ عَبْدَ الْمَلِكِ إِنَّمَا أَمَرَ بِقَتْلِ عَمْرٍو حِينَ خَرَجَ إِلَى الصَّلَاةِ غُلَامَهُ أَبَا الزُّعَيْزِعَةِ، فَقَتَلَهُ وَأَلْقَى رَأْسَهُ إِلَى النَّاسِ، وَرُمِيَ يَحْيَى بِصَخْرَةٍ فِي رَأْسِهِ، وَأَخْرَجَ عَبْدُ الْمَلِكِ سَرِيرَهُ إِلَى الْمَسْجِدِ، وَخَرَجَ وَجَلَسَ عَلَيْهِ، وَفَقَدَ الْوَلِيدَ ابْنَهُ فَقَالَ: وَاللَّهِ لَئِنْ كَانُوا قَتَلُوهُ لَقَدْ أَدْرَكُوا ثَأْرَهُمْ. فَأَتَاهُ إِبْرَاهِيمُ بْنُ عَرَبِيٍّ الْكِنَانِيُّ، فَقَالَ: الْوَلِيدُ عِنْدِي، وَقَدْ جُرِحَ وَلَيْسَ عَلَيْهِ بَأْسٌ. وَأُتِيَ عَبْدُ الْمَلِكِ بِيَحْيَى بْنِ سَعِيدٍ، وَأَمَرَ بِهِ أَنْ يُقْتَلَ، فَقَامَ إِلَيْهِ عَبْدُ الْعَزِيزِ بْنُ مَرْوَانَ فَقَالَ: جُعِلْتُ فَدَاكَ يَا أَمِيرَ الْمُؤْمِنِينَ ! أَتَرَاكَ قَاتِلًا بَنِي أُمَيَّةَ فِي يَوْمٍ وَاحِدٍ ! فَأَمَرَ بِيَحْيَى فَحُبِسَ. وَأَرَادَ قَتْلَ عَنْبَسَةَ بْنِ سَعِيدٍ، فَشَفَعَ فِيهِ عَبْدُ الْعَزِيزِ أَيْضًا. ثُمَّ أُتِيَ بِعَامِرِ بْنِ الْأَسْوَدِ الْكَلْبِيِّ فَضَرَبَ عَبْدُ الْمَلِكِ رَأْسَهُ بِقَضِيبِ خَيْزُرَانٍ كَانَ مَعَهُ، ثُمَّ قَالَ: أَتُقَاتِلُنِي مَعَ عَمْرٍو وَتَكُونُ مَعَهُ عَلَيَّ؟ قَالَ: نَعَمْ؛ لِأَنَّ عَمْرًا أَكْرَمَنِي وَأَهَنْتَنِي، وَقَرَّبَنِي وَأَبْعَدْتَنِي، وَأَحْسَنَ إِلَيَّ وَأَسَأْتَ إِلَى، فَكُنْتُ مَعَهُ عَلَيْكَ. فَأَمَرَ بِهِ عَبْدُ الْمَلِكِ أَنْ يُقْتَلَ، فَقَامَ إِلَيْهِ عَبْدُ الْعَزِيزِ، فَقَالَ: أُذَكِّرُكَ اللَّهَ يَا أَمِيرَ الْمُؤْمِنِينَ فِي خَالِي، فَوَهَبَهُ لَهُ، وَأَمَرَ بِبَنِي سَعِيدٍ فَحُبِسُوا، وَمَكَثَ يَحْيَى فِي الْحَبْسِ شَهْرًا أَوْ أَكْثَرَ. ثُمَّ إِنَّ عَبْدَ الْمَلِكِ صَعِدَ الْمِنْبَرَ، فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ، ثُمَّ اسْتَشَارَ النَّاسَ فِي قَتْلِهِ، فَقَامَ بَعْضُ خُطَبَاءِ النَّاسِ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، هَلْ تَلِدُ الْحَيَّةُ إِلَّا حَيَّةً، نَرَى وَاللَّهِ أَنْ تَقْتُلَهُ، فَإِنَّهُ مُنَافِقٌ عَدُوٌّ. ثُمَّ قَامَ عَبْدُ اللَّهِ بْنُ مَسْعَدَةَ الْفَزَارِيُّ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّ يَحْيَى ابْنُ عَمِّكَ، وَقَرَابَتُهُ مَا قَدْ عَلِمْتَ، وَقَدْ صَنَعُوا مَا صَنَعُوا، وَصَنَعْتَ بِهِمْ مَا قَدْ صَنَعْتَ، وَمَا أَرَى لَكَ قَتْلَهُمْ، وَلَكِنْ سَيِّرْهُمْ إِلَى عَدُوِّكَ، فَإِنْ هُمْ قُتِلُوا كُنْتَ قَدْ كُفِيتَ أَمْرَهُمْ، وَإِنْ هُمْ رَجَعُوا رَأَيْتَ فِيهِمْ رَأْيَكَ. فَأَخَذَ رَأْيَهُ، فَأَخْرَجَ آلَ سَعِيدٍ فَأَلْحَقَهُمْ بِمُصْعَبِ بْنِ الزُّبَيْرِ. ثُمَّ بَعَثَ عَبْدُ الْمَلِكِ إِلَى امْرَأَةِ عَمْرٍو الْكَلْبِيَّةِ: ابْعَثِي إِلَيَّ كِتَابَ الصُّلْحِ الَّذِي كَتَبْتُهُ لِعَمْرٍو. فَقَالَتْ لِرَسُولِهِ: ارْجِعْ فَأَعْلِمْهُ أَنَّ ذَلِكَ الصُّلْحَ مَعَهُ فِي أَكْفَانِهِ لِيُخَاصِمَكَ عِنْدَ رَبِّهِ. وَكَانَ عَبْدُ الْمَلِكِ وَعَمْرٌو يَلْتَقِيَانِ فِي النَّسَبِ فِي أُمَيَّةَ، هَذَا عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ بْنِ الْحَكَمِ بْنِ أَبِي الْعَاصِ بْنِ أُمَيَّةَ، وَذَاكَ عَمْرُو بْنُ سَعِيدِ بْنِ الْعَاصِ بْنِ أُمَيَّةَ، وَكَانَتْ أُمُّ عَمْرٍو أُمُّ الْبَنِينَ بِنْتُ الْحَكَمِ عَمَّةَ عَبْدِ الْمَلِكِ. فَلَمَّا قَتَلَ عَبْدُ الْمَلِكِ مُصْعَبًا، وَاجْتَمَعَ النَّاسُ عَلَيْهِ - دَخَلَ أَوْلَادُ عَمْرٍو عَلَى عَبْدِ الْمَلِكِ، وَهُمْ أَرْبَعَةٌ: أُمَيَّةُ، وَسَعِيدٌ، وَإِسْمَاعِيلُ، وَمُحَمَّدٌ، فَلَمَّا نَظَرَ إِلَيْهِمْ قَالَ لَهُمْ: إِنَّكُمْ أَهْلُ بَيْتٍ لَمْ تَزَالُوا تَرَوْنَ لَكُمْ عَلَى جَمِيعِ قَوْمِكُمْ فَضْلًا لَمْ يَجْعَلْهُ اللَّهُ لَكُمْ، وَإِنَّ الَّذِي كَانَ بَيْنِي وَبَيْنَ أَبِيكُمْ لَمْ يَكُنْ حَدِيثًا، وَلَكِنْ كَانَ قَدِيمًا فِي أَنْفُسِ أَوَّلِيكُمْ عَلَى أَوَّلِينَا فِي الْجَاهِلِيَّةِ. فَأُقْطِعَ بِأُمَيَّةَ، وَكَانَ أَكْبَرَهُمْ، فَلَمْ يَقْدِرْ أَنْ يَتَكَلَّمَ، فَقَامَ سَعِيدُ بْنُ عَمْرٍو، وَكَانَ الْأَوْسَطَ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، مَا تَنْعَى عَلَيْنَا أَمْرًا كَانَ فِي الْجَاهِلِيَّةِ، وَقَدْ جَاءَ اللَّهُ بِالْإِسْلَامِ فَهَدَمَ ذَلِكَ وَوَعَدَ جَنَّةً وَحَذَّرَ نَارًا، وَأَمَّا الَّذِي كَانَ بَيْنَكَ وَبَيْنَ عَمْرٍو فَإِنَّهُ كَانَ ابْنَ عَمِّكَ، وَأَنْتَ أَعْلَمُ بِمَا صَنَعْتَ، وَقَدْ وَصَلَ عَمْرٌو إِلَى اللَّهِ، وَكَفَى بِاللَّهِ حَسِيبًا، وَلَعَمْرِي لَئِنْ أَخَذْتَنَا بِمَا كَانَ بَيْنَكَ وَبَيْنَهُ لَبَطْنُ الْأَرْضِ خَيْرٌ لَنَا مِنْ ظَهْرِهَا. فَرَقَّ لَهُمْ عَبْدُ الْمَلِكِ وَقَالَ: إِنَّ أَبَاكُمْ خَيَّرَنِي بَيْنَ أَنْ يَقْتُلَنِي أَوْ أَقْتُلَهُ، فَاخْتَرْتُ قَتْلَهُ عَلَى قَتْلِي، وَأَمَّا أَنْتُمْ فَمَا أَرْغَبَنِي فِيكُمْ، وَأَوْصَلَنِي لِقَرَابَتِكُمْ ! وَأَحْسَنَ جَائِزَتَهُمْ وَوَصَلَهُمْ وَقَرَّبَهُمْ. وَقِيلَ: إِنَّ خَالِدَ بْنَ يَزِيدَ قَالَ لِعَبْدِ الْمَلِكِ ذَاتَ يَوْمٍ: عَجِبْتُ كَيْفَ أَصَبْتَ غِرَّةَ عَمْرٍو. فَقَالَ عَبْدُ الْمَلِكِ: أَدْنَيْتُهُ مِنِّي لِيَسْكُنَ رَوْعُهُ فَأَصُولُ صَوْلَةَ حَازِمٍ مُسْتَمْكِنِ غَضَبًا وَمَحْمِيَةً لِدِينِي إِنَّهُ لَيْسَ الْمُسِيءُ سَبِيلُهُ كَالْمُحْسِنِ وَقِيلَ: إِنَّمَا خَلْعُ عَمْرٍو وَقَتْلُهُ حِينَ سَارَ عَبْدُ الْمَلِكِ نَحْوَ الْعِرَاقِ لِقِتَالِ مُصْعَبٍ، فَقَالَ لَهُ عَمْرٌو: إِنَّكَ تَخْرُجُ إِلَى الْعِرَاقِ وَقَدْ كَانَ أَبُوكَ جَعَلَ لِي هَذَا الْأَمْرَ بَعْدَهُ، وَعَلَى ذَلِكَ قَاتَلْتُ مَعَهُ، فَاجْعَلْ هَذَا الْأَمْرَ لِي بَعْدَكَ، فَلَمْ يُجِبْهُ عَبْدُ الْمَلِكِ إِلَى ذَلِكَ، فَرَجَعَ إِلَى دِمَشْقَ، وَكَانَ مِنْ قَتْلِهِ مَا تَقَدَّمَ. وَقِيلَ: بَلْ كَانَ عَبْدُ الْمَلِكِ قَدِ اسْتَخْلَفَ عَمْرًا عَلَى دِمَشْقَ، فَخَالَفَهُ وَتَحَصَّنَ بِهَا. وَاللَّهُ أَعْلَمُ. وصول خبر قتل عمرو بن سعيد إلى عبد الله بن الزبير وَلَمَّا سَمِعَ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ بِقَتْلِ عَمْرٍو قَالَ: إِنَّ ابْنَ الزَّرْقَاءِ قَتَلَ لَطِيمَ الشَّيْطَانِ، وَكَذَلِكَ نُوَلِّي بَعْضَ الظَّالِمِينَ بَعْضًا بِمَا كَانُوا يَكْسِبُونَ وَبَلَغَ ذَلِكَ ابْنَ الْحَنَفِيَّةِ فَقَالَ: فَمَنْ نَكَثَ فَإِنَّمَا يَنْكُثُ عَلَى نَفْسِهِ يُرْفَعُ لَهُ يَوْمَ الْقِيَامَةِ لِوَاءٌ عَلَى قَدْرِ غَدْرَتِهِ. عَنِ الْعُتْبِيِّ أَنْ عَبْدَ الْمَلِكِ قَالَ: لَقَدْ كَانَ عَمْرُو بْنُ سَعِيدٍ أَحَبَّ إِلَيَّ مِنْ دَمِ النَّوَاظِرِ، وَلَكِنَّ وَاللَّهِ لَا يَجْتَمِعُ فَحْلَانِ فِي الْإِبِلِ إِلَّا أَخْرَجَ أَحَدُهُمَا الْآخَرَ، وَإِنَّا لَكَمَا قَالَ أَخُو بَنِي يَرْبُوعٍ: أُجَازِي مَنْ جَزَانِي الْخَيْرَ خَيْرًا وَجَازِي الْخَيْرِ يُجْزَى بِالنَّوَالِ وَأَجْزِي مَنْ جَزَانِي الشَّرَّ شَرًّا كَمَا تُحْذَى النِّعَالُ عَلَى النِّعَالِ قَالَ خَلِيفَةُ بْنُ خَيَّاطٍ وَأَنْشَدَ أَبُو الْيَقْظَانِ لِعَبْدِ الْمَلِكِ فِي قَتْلِهِ عَمْرَو بْنَ سَعِيدٍ: صَحَّتْ وَلَا تَشْلَلْ وَضَرَّتْ عَدُوَّهَا يَمِينٌ أَرَاقَتْ مُهْجَةَ ابْنِ سَعِيدِ وَجَدْتُ ابْنَ مَرْوَانَ وَلَا تَبْلَ نَفْسُهُ شَدِيدًا ضَرِيرَ الْبَأْسِ غَيْرَ بَلِيدِ هُوَ ابْنُ أَبِي الْعَاصِي لِمَرْوَانَ يَنْتَمِي إِلَى أُسْرَةٍ طَابَتْ لَهُ وَجُدُودِ قَالَ الْوَاقِدِيُّ: أَمَّا حِصَارُ عَبْدِ الْمَلِكِ لِعَمْرِو بْنِ سَعِيدٍ الْأَشْدَقِ فَكَانَ فِي سَنَةِ تِسْعٍ وَسِتِّينَ رَجَعَ إِلَيْهِ مَنْ بُطْنَانَ، فَحَاصَرَهُ بِدِمَشْقَ، وَأَمَّا قَتْلُهُ إِيَّاهُ فَكَانَ فِي سَنَةِ سَبْعِينَ، وَاللَّهُ أَعْلَمُ. رثاء يَحْيَى بْنُ أَكْثَمَ عمرو بن سعيد وَقَالَ يَحْيَى بْنُ أَكْثَمَ يَرْثِيهِ: أَعَيْنَيَّ جُودَا بِالدُّمُوعِ عَلَى عَمْرٍو عَشِيَّةَ تُبْتَزُّ الْخِلَافَةُ بِالْغَدْرِ كَأَنَّ بَنِي مَرْوَانَ إِذْ يَقْتُلُونَهُ بُغَاثٌ مِنَ الطَّيْرِ اجْتَمَعْنَ عَلَى صَقْرِ لَحَى اللَّهُ دُنْيَا تُدْخِلُ النَّارَ أَهْلَهَا وَتَهْتِكُ مَا دُونَ الْمَحَارِمِ مِنْ سِتْرِ .
✧ The Killing of ʿAmr b. Saʿīd al-Ashdak In the year sixty-nine, ʿAmr b. Saʿīd opposed ʿAbd al-Malik b. Marwān and took control of Damascus, so he killed him. It is also said that this event took place in the year seventy. The reason for that was that ʿAbd al-Malik b. Marwān stayed in Damascus after his return from Qinnasrīn for as long as God willed him to stay, then he set out aiming for Qarqīsiyā, where Zufar b. al-Ḥārith al-Kallāʾī was. When he set out for it, he left ʿAmr b. Saʿīd al-Ashdak as his deputy over Damascus, but he fortified himself in it and took the funds of the treasury. It is also said: rather, ʿAmr b. Saʿīd was with ʿAbd al-Malik, and when he reached Buṭnān Ḥabīb, ʿAmr returned by night, accompanied by Ḥumayd b. Ḥurayth al-Kalbī and Zuhayr b. al-Abrad al-Kalbī. He came to Damascus, over which ʿAbd al-Raḥmān b. Umm al-Ḥakam al-Thaqafī was governor, having been appointed by ʿAbd al-Malik. When he learned of ʿAmr b. Saʿīd's return, he fled from it, and ʿAmr entered it, took control of it and its treasuries, demolished the house of Ibn Umm al-Ḥakam, and the people gathered around him. He addressed them, gave them hope, and made them promises. ʿAbd al-Malik woke up to find ʿAmr missing. He asked about him and was told of his situation. So he turned back immediately, only to find al-Ashdak had fortified Damascus and hung curtains and coarse cloths over it. Al-Ashdak withdrew to a strong Byzantine fortress that was in Damascus and settled in it. ʿAbd al-Malik besieged him, and ʿAmr b. Saʿīd al-Ashdak fought him for a period of sixteen days. The reconciliation between ʿAbd al-Malik b. Marwān and ʿAmr b. Saʿīd al-Ashdak. ʿAbd al-Malik sent to him, saying: I adjure you by God and by kinship not to corrupt the affairs of your house and the unity of their word, for in what you have done there is strength for Ibn al-Zubayr. Return to your house, and you have God's covenant and His solemn pledge. And he swore by binding oaths that you shall be my successor after me. They wrote a document between them. ʿAmr was deceived by him and opened the gates of Damascus. Then they made peace on the condition of ceasing hostilities, and that he would be the heir apparent after ʿAbd al-Malik, and that with every governor of ʿAbd al-Malik there would be a governor of his own, and they wrote between them a document of safe-conduct. That was on Thursday evening. ʿAmr went out with the cavalry to ʿAbd al-Malik, and came forward until his horse stepped on the tent ropes of ʿAbd al-Malik, breaking them and causing the canopy to fall. Then he entered upon ʿAbd al-Malik, and they met. ʿAbd al-Malik entered Damascus, to the palace of the emirate, as was his custom, and sent to ʿAmr b. Saʿīd al-Ashdak saying to him: Return to the people their stipends which you took for them from the treasury. ʿAmr sent back to him saying: This is not your concern, and this town is not yours, so leave it. When Monday came, ʿAbd al-Malik sent to ʿAmr b. Saʿīd commanding him to come to his lodging in the Green Palace of the emirate. ʿAbd al-Malik had consulted Kurayb b. Abraha al-Ḥimyarī about killing ʿAmr, and he said: I have neither camel nor she-camel in this; in such a matter Ḥimyar perished. When the messenger came to ʿAmr to summon him, he found ʿAbd Allāh b. Yazīd b. Muʿāwiya with him. He said to ʿAmr: O Abū Umayya, you are dearer to me than my hearing and my sight, and I think you should not go to him. ʿAmr said: Why? He said: Because Tubayʿ, the son of the wife of Kaʿb al-Aḥbār, said: A great man of the descendants of Ishmael will return and lock the gates of Damascus, then leave it, and it will not be long before he is killed. ʿAmr said: By God, if I were asleep, the son of al-Zarqāʾ would not rob me or dare to face me. But last night I saw ʿUthmān in a dream, and he clothed me with his shirt. ʿAbd Allāh b. Yazīd was the husband of ʿAmr's daughter. Then ʿAmr said to the messenger: I will go in the evening. When evening came, ʿAmr put on a coat of mail, over it a qabāʾ, and girded on his sword. Ḥumayd b. Ḥurayth al-Kalbī was with him. When he rose to leave, he stumbled on the carpet. Ḥumayd said to him: By God, if you obeyed me, you would not go to him. His wife, the Kalbī woman, said the same, but he paid no attention and went with a hundred of his mawālī. ʿAbd al-Malik had gathered the Banū Marwān around him. When ʿAmr reached the door, he was given permission and entered. His companions were kept back at each door until he reached the open court of the house with only a servant of his. ʿAmr looked at ʿAbd al-Malik and saw the Banū Marwān around him, along with Ḥassān b. Baḥdal al-Kalbī and Qabīṣa b. Dhuʾayb al-Khuzāʿī. When he saw their assembly, he sensed evil. He turned to his servant and said: Go to my brother Yaḥyā and tell him to come to me. The servant did not understand, so he said: At your service! ʿAmr said: Away from me, in the burning of God and His fire! Then ʿAbd al-Malik gave permission to Ḥassān and Qabīṣa, and they rose and met ʿAmr in the courtyard. ʿAmr said to his servant: Go to Yaḥyā and tell him to come to me. He said: At your service! ʿAmr said: Away from me. When Ḥassān and Qabīṣa went out, the doors were locked, and ʿAmr entered. ʿAbd al-Malik welcomed him and said: Here, here, O Abū Umayya! He seated him with him on the couch and conversed with him for a long time. Then he said: Boy, take his sword from him. ʿAmr said: We belong to God, O Commander of the Faithful. ʿAbd al-Malik said: Do you hope to sit with me while girded with your sword? So the sword was taken from him. Then they talked. Then ʿAbd al-Malik said to him: O Abū Umayya, when you renounced allegiance to me, I swore an oath that if I ever got you in my power, I would put you in a neck ring. The Banū Marwān said to him: Then will you release him, O Commander of the Faithful? He said: Yes, and what could I possibly do to Abū Umayya? The Banū Marwān said: Fulfill the Commander of the Faithful's oath. ʿAmr said: God has made your oath fulfilled, O Commander of the Faithful. He took out from under his mattress a neck ring and said: Boy, get up and put it on him. The boy rose and put it on him. ʿAmr said: I adjure you by God, O Commander of the Faithful, not to bring me out in it before the people. ʿAbd al-Malik said: Deceit, O Abū Umayya, at the moment of death? No, by God, we would not bring you out in a neck ring before the people. Then he pulled him violently so that his mouth struck the couch and broke his two front teeth. ʿAmr said: I adjure you by God, O Commander of the Faithful, a bone of mine is broken, so do not do something greater than that. ʿAbd al-Malik said to him: By God, if I knew that you would spare me if I spared you, and that Quraysh would be set right, I would release you, but two men have never been together in a land in the situation we are in except that one of them expelled the other. When ʿAmr saw that he intended to kill him, he said: Treachery, O son of al-Zarqāʾ! It is also said: When ʿAmr's two front teeth fell out, he began to touch them. ʿAbd al-Malik said: O ʿAmr, I see that your two front teeth have fallen in a way that you will never be comfortable with afterward. The muezzin called the afternoon prayer, so ʿAbd al-Malik went out to lead the people in prayer and ordered his brother ʿAbd al-ʿAzīz to kill him. ʿAbd al-ʿAzīz rose against him with the sword. ʿAmr said: I adjure you by God and kinship not to take charge of my killing; let someone more distant in kinship than you kill me. So he threw down the sword and sat. ʿAbd al-Malik prayed a light prayer, entered, and the doors were locked. The coming of Yaḥyā b. Saʿīd to rescue his brother. The people saw ʿAbd al-Malik go out without ʿAmr, so they mentioned that to Yaḥyā b. Saʿīd. He came with the people, accompanied by a thousand slaves of ʿAmr and many of his companions. They began to shout at the door of ʿAbd al-Malik: Let us hear your voice, O Abū Umayya! Ḥumayd b. Ḥurayth and Zuhayr b. al-Abrad came with Yaḥyā. They broke the door of the maqṣūra and struck the people with swords. Al-Walīd b. ʿAbd al-Malik was struck on the head, and Ibrāhīm b. ʿArabī, the keeper of the dīwān, carried him and brought him into the paper storehouse. ʿAbd al-Malik entered after praying and saw ʿAmr still alive. He said to ʿAbd al-ʿAzīz: What prevented you from killing him? He said: He adjured me by God and kinship, and I felt compassion for him. He said to him: May God disgrace your mother, the one who urinated on her heels, for you resemble no one but her! The killing of ʿAmr b. Saʿīd. Then ʿAbd al-Malik took the spear and thrust it at ʿAmr, but it did not penetrate. He thrust again, but it did not penetrate. He struck his hand on his upper arm and felt the coat of mail. He said: And a coat of mail too? You were indeed prepared! He took the ṣamṣāma sword, and ordered that ʿAmr be thrown down. He sat on his chest and slaughtered him, saying: O ʿAmr, if you do not cease your abuse and belittling of me, I will strike you where the skull says, “Give me water.” ʿAbd al-Malik trembled violently, so he was lifted from his chest and placed on his couch. He said: I have never seen the like of this; neither a seeker of this world nor a seeker of the hereafter would kill him. Yaḥyā and those with him attacked the Banū Marwān, driving them out along with their mawālī. They fought Yaḥyā and his companions. ʿAbd al-Raḥmān b. Umm al-Ḥakam al-Thaqafī came, and the head was handed to him, and he threw it to the people. ʿAbd al-ʿAzīz b. Marwān rose and took the money in bags and began throwing them to the people. When the people saw the head and the money, they seized the money and dispersed. Then ʿAbd al-Malik ordered that those funds be collected until they returned to the treasury. It is also said: ʿAbd al-Malik, when he went out to pray, ordered his servant Abū al-Zuʿayziʿa to kill ʿAmr, and he killed him and threw his head to the people. Yaḥyā was struck on the head with a rock. ʿAbd al-Malik brought his couch out to the mosque, went out, and sat on it. He missed his son al-Walīd and said: By God, if they have killed him, they have taken their revenge. Then Ibrāhīm b. ʿArabī al-Kinānī came to him and said: Al-Walīd is with me; he has been wounded, but he is not badly hurt. Yaḥyā b. Saʿīd was brought to ʿAbd al-Malik, and he ordered him to be killed. ʿAbd al-ʿAzīz b. Marwān rose to him and said: May I be your ransom, O Commander of the Faithful! Do you think you will kill the Banū Umayya in a single day? So he ordered Yaḥyā to be imprisoned. He also wanted to kill ʿAnbasa b. Saʿīd, and ʿAbd al-ʿAzīz interceded for him as well. Then ʿĀmir b. al-Aswad al-Kalbī was brought, and ʿAbd al-Malik struck his head with a cane of bamboo that he had. Then he said: Do you fight me alongside ʿAmr and side with him against me? He said: Yes, because ʿAmr honored me while you humiliated me, brought me near while you pushed me away, and treated me well while you treated me badly; so I sided with him against you. ʿAbd al-Malik ordered him to be killed. ʿAbd al-ʿAzīz rose to him and said: I adjure you by God, O Commander of the Faithful, regarding my maternal uncle. So he gave him to him as a gift. He ordered the Banū Saʿīd to be imprisoned. Yaḥyā remained in prison for a month or more. Then ʿAbd al-Malik ascended the pulpit, praised and extolled God, and then consulted the people about killing him. One of the people's orators rose and said: O Commander of the Faithful, does a snake give birth to anything but a snake? By God, we think you should kill him, for he is a hypocrite and an enemy. Then ʿAbd Allāh b. Masʿada al-Fazārī rose and said: O Commander of the Faithful, Yaḥyā is your cousin, and his kinship is as you know. They did what they did, and you have done what you have done to them. I do not think you should kill them, but send them to your enemy. If they are killed, you will be spared their affair, and if they return, you will see what you think about them. He adopted his opinion, so he sent out the family of Saʿīd and joined them to Muṣʿab b. al-Zubayr. Then ʿAbd al-Malik sent to ʿAmr's wife, the Kalbī woman: Send me the reconciliation document that I wrote for ʿAmr. She said to his messenger: Go back and tell him that that reconciliation is with him in his shrouds, so that he may dispute with you before his Lord. ʿAbd al-Malik and ʿAmr met in lineage at Umayya: this is ʿAbd al-Malik b. Marwān b. al-Ḥakam b. Abī al-ʿĀṣ b. Umayya, and that is ʿAmr b. Saʿīd b. al-ʿĀṣ b. Umayya. ʿAmr's mother was Umm al-Banīn bt. al-Ḥakam, the paternal aunt of ʿAbd al-Malik. When ʿAbd al-Malik killed Muṣʿab and the people gathered around him, the sons of ʿAmr entered upon ʿAbd al-Malik. They were four: Umayya, Saʿīd, Ismāʿīl, and Muḥammad. When he looked at them, he said: You are a household who have always considered yourselves to have merit over all your people, a merit that God has not given you. What was between me and your father was not a recent matter, but it was ancient in the souls of your ancestors against ours in the Jāhiliyya. Umayya, the eldest, was tongue-tied and could not speak. Saʿīd b. ʿAmr, the middle one, rose and said: O Commander of the Faithful, you reproach us for something that was in the Jāhiliyya, but God brought Islam, which demolished that, promised Paradise, and warned of Hell. As for what was between you and ʿAmr, he was your cousin, and you know best what you did. ʿAmr has reached God, and God suffices as a reckoner. By my life, if you hold us accountable for what was between you and him, the belly of the earth is better for us than its surface. ʿAbd al-Malik felt compassion for them and said: Your father gave me the choice between killing me or my killing him, and I chose his death over mine. As for you, how eager I am for you and how connected I am to your kinship! He gave them good gifts, maintained ties with them, and brought them near. It is also said: Khālid b. Yazīd said to ʿAbd al-Malik one day: I marvel at how you caught ʿAmr off guard. ʿAbd al-Malik said: I drew him close to me so that his fear might subside, then I pounced like a resolute, masterful man, in anger and zeal for my religion, for indeed the path of the evildoer is not like that of the doer of good. It is also said: ʿAmr's renunciation and killing took place when ʿAbd al-Malik marched toward Iraq to fight Muṣʿab. ʿAmr said to him: You are going out to Iraq, and your father had made this affair mine after him, and on that basis I fought with him. So make this affair mine after you. ʿAbd al-Malik did not grant him that. So he returned to Damascus, and his killing took place as described above. It is also said: Rather, ʿAbd al-Malik had appointed ʿAmr as his deputy over Damascus, and he opposed him and fortified himself in it. God knows best. The news of the killing of ʿAmr b. Saʿīd reaches ʿAbd Allāh b. al-Zubayr. When ʿAbd Allāh b. al-Zubayr heard of the killing of ʿAmr, he said: The son of al-Zarqāʾ has killed the one slapped by Satan. Thus do We make some of the wrongdoers allies of others for what they used to earn. This reached Ibn al-Ḥanafiyya, and he said: So whoever breaks his oath breaks it only to his own detriment; a banner will be raised for him on the Day of Resurrection according to the measure of his treachery. From al-ʿUtbī: ʿAbd al-Malik said: ʿAmr b. Saʿīd was dearer to me than the blood of the pupils of my eyes, but, by God, two stallion camels are never together in a herd except that one drives out the other. And we are as the brother of the Banū Yarbūʿ said: I repay with good the one who repays me with good, and the recompense of good is requited with bounty; and I repay with evil the one who repays me with evil, as sandals are fitted upon sandals. Khalīfah b. Khayyāṭ said: And Abū al-Yaqẓān recited on behalf of ʿAbd al-Malik concerning his killing ʿAmr b. Saʿīd: It struck true—may it not wither—and harmed its enemy, a right hand that shed the lifeblood of Ibn Saʿīd. I found Ibn Marwān—may his soul not waste away— severe, fierce in might, by no means dull. He is the son of Abū al-ʿĀṣī, tracing his lineage to Marwān, to a family that was pure for him, and to forefathers. Al-Wāqidī said: As for ʿAbd al-Malik's siege of ʿAmr b. Saʿīd al-Asdaq, it was in the year sixty-nine. He returned to him from Buṭnān and besieged him in Damascus. As for his killing of him, it was in the year seventy, and God knows best. Elegy by Yaḥyā b. Aktham for ʿAmr b. Saʿīd Yaḥyā b. Aktham said, elegizing him: O my two eyes, flow with tears for ʿAmr on the evening when the caliphate was snatched away by treachery. It is as though the sons of Marwān, when they killed him, were small birds gathered against a falcon. May God curse a world that brings its people into the Fire and tears apart whatever veil lies before the forbidden things.
Tarikh (al-Tabari) 2290No grade recorded
تَرْجَمَةُ عَمْرِو بْنِ سَعِيدٍ الْأَشْدَقِ هُوَ عَمْرُو بْنُ سَعِيدِ بْنِ الْعَاصِ بْنِ أُمَيَّةَ بْنِ عَبْدِ شَمْسٍ، أَبُو أُمَيَّةَ الْقُرَشِيُّ الْأُمَوِيُّ، الْمَعْرُوفُ بِالْأَشْدَقِ، يُقَالُ: إِنَّهُ رَأَى النَّبِيَّ ﷺ وَرَوَى عَنْهُ أَنَّهُ قَالَ: مَا نَحَلَ وَالِدٌ وَلَدًا أَحْسَنَ مِنْ أَدَبٍ حَسَنٍ. وَحَدِيثًا آخَرَ فِي الْعِتْقِ. وَرَوَى عَنْ عُمَرَ، وَ عُثْمَانَ، وَ عَلِيٍّ وَعَائِشَةَ، وَحَدَّثَ عَنْهُ بَنُوهُ؛ أُمَيَّةُ وَسَعِيدٌ، وَ مُوسَى وَغَيْرُهُمْ. وَاسْتَنَابَهُ مُعَاوِيَةُ عَلَى الْمَدِينَةِ، وَكَذَلِكَ يَزِيدُ بْنُ مُعَاوِيَةَ بَعْدَ أَبِيهِ. صفة عمرو بن سعيد الأشدق وَكَانَ مِنْ سَادَاتِ الْمُسْلِمِينَ، وَمِنَ الْكُرَمَاءِ الْمَشْهُورِينَ، يُعْطِي الْكَثِيرَ، وَيَتَحَمَّلُ الْعَظَائِمَ، وَكَانَ وَصِيَّ أَبِيهِ مِنْ بَيْنِ بَنِيهِ، وَكَانَ أَبُوهُ - كَمَا قَدَّمْنَا - مِنَ الْمَشَاهِيرِ الْكُرَمَاءِ، وَالسَّادَةِ النُّجَبَاءِ. قَالَ عَمْرٌو: مَا شَتَمْتُ رَجُلًا مُنْذُ كُنْتُ رَجُلًا، وَلَا كَلَّفْتُ مَنْ قَصَدَنِي أَنْ يَسْأَلَنِي ; لَهُوَ أَمَنُّ عَلَيَّ مِنِّي عَلَيْهِ. وَقَالَ سَعِيدُ بْنُ الْمُسَيَّبِ: خُطَبَاءُ النَّاسِ فِي الْجَاهِلِيَّةِ : الْأَسْوَدُ بْنُ عَبْدِ الْمُطَّلِبِ، وَسُهَيْلُ بْنُ عَمْرٍو، وَخُطَبَاءُ النَّاسِ فِي الْإِسْلَامِ : مُعَاوِيَةُ وَابْنُهُ، وَسَعِيدُ بْنُ الْعَاصِ وَابْنُهُ، وَعَبْدُ اللَّهِ بْنُ الزُّبَيْرِ. وَقَدْ قَالَ الْإِمَامُ أَحْمَدُ بسنده أَخْبَرَنِي مَنْ سَمِعَ أَبَا هُرَيْرَةَ يَقُولُ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: لَيُرْعَفَنَّ عَلَى مِنْبَرِي جَبَّارٌ مِنْ جَبَابِرَةِ بَنِي أُمَيَّةَ حَتَّى يَسِيلَ رُعَافُهُ. قَالَ: فَأَخْبَرَنِي مَنْ رَأَى عَمْرَو بْنَ سَعِيدِ بْنِ الْعَاصِ رَعَفَ عَلَى مِنْبَرِ رَسُولِ اللَّهِ ﷺ حَتَّى سَالَ رُعَافُهُ. وَهُوَ الَّذِي كَانَ يَبْعَثُ الْبُعُوثَ إِلَى مَكَّةَ بَعْدَ وَقْعَةِ الْحَرَّةِ أَيَّامَ يَزِيدَ بْنِ مُعَاوِيَةَ لِقِتَالِ ابْنِ الزُّبَيْرِ، فَنَهَاهُ أَبُو شُرَيْحٍ الْخُزَاعِيُّ، وَذَكَرَ لَهُ الْحَدِيثَ الَّذِي سَمِعَهُ مِنْ رَسُولِ اللَّهِ ﷺ فِي تَحْرِيمِ مَكَّةَ فَقَالَ: نَحْنُ أَعْلَمُ بِذَلِكَ مِنْكَ يَا أَبَا شُرَيْحٍ، إِنَّ الْحَرَمَ لَا يُعِيذُ عَاصِيًا وَلَا فَارًّا بِدَمٍ وَلَا فَارًّا بِخَرْبَةٍ. ثُمَّ إِنَّ مَرْوَانَ دَخَلَ إِلَى مِصْرَ بَعْدَمَا دَعَا إِلَى بَيْعَةِ نَفْسِهِ، وَاسْتَقَرَّ لَهُ الشَّامُ وَدَخَلَ مَعَهُ عَمْرُو بْنُ سَعِيدٍ فَفَتَحَ مِصْرَ، وَقَدْ كَانَ وَعَدَ عَمْرًا أَنْ يَكُونَ وَلِيَّ الْعَهْدِ مِنْ بَعْدِ عَبْدِ الْمَلِكِ، وَأَنْ يَكُونَ قَبْلَ ذَلِكَ نَائِبًا بِدِمَشْقَ، فَلَمَّا قَوِيَتْ شَوْكَةُ مَرْوَانَ رَجَعَ عَنْ ذَلِكَ، وَجَعَلَ الْأَمْرَ مِنْ بَعْدِ عَبْدِ الْمَلِكِ لِوَلَدِهِ عَبْدِ الْعَزِيزِ، وَخَلَعَ عَمْرَو بْنَ سَعِيدٍ مِنْ ذَلِكَ، فَمَا زَالَ ذَلِكَ فِي نَفْسِهِ، حَتَّى كَانَتْ هَذِهِ السَّنَةُ، وَعَزَمَ عَبْدُ الْمَلِكِ عَلَى الدُّخُولِ إِلَى الْعِرَاقِ لِقِتَالِ مُصْعَبِ بْنِ الزُّبَيْرِ، فَرَجَعَ مِنْ جَيْشِهِ وَدَخَلَ عَمْرٌو دِمَشْقَ وَتَحَصَّنَ بِهَا، وَأَجَابَهُ أَهْلُهَا، فَاتَّبَعَهُ عَبْدُ الْمَلِكِ فَحَاصَرَهُ، ثُمَّ اسْتَنْزَلَهُ عَلَى أَمَانٍ صُورِيٍّ، ثُمَّ قَتَلَهُ كَمَا قَدَّمْنَا. وَكَانَ ذَلِكَ فِي هَذِهِ السَّنَةِ عَلَى الْمَشْهُورِ عِنْدَ الْأَكْثَرِينَ. وَقَالَ الْوَاقِدِيُّ، وَ أَبُو سَعِيدِ بْنُ يُونُسَ: سَنَةَ سَبْعِينَ. فَاللَّهُ أَعْلَمُ. وَمِنَ الْغَرِيبِ مَا ذَكَرَهُ هِشَامُ بْنُ مُحَمَّدٍ الْكَلْبِيُّ بِسَنَدٍ لَهُ: أَنْ رَجُلًا سَمِعَ فِي الْمَنَامِ قَائِلًا يَقُولُ عَلَى سُورِ دِمَشْقَ قَبْلَ أَنْ يَخْرُجَ عَمْرُو بْنُ سَعِيدٍ بِالْكُلِّيَّةِ، وَقَبْلَ قَتْلِهِ بِمُدَّةٍ، هَذِهِ الْأَبْيَاتِ: أَلَا يَا لِقَوْمِي لِلسَّفَاهَةِ وَالْوَهْنِ وَلِلْفَاجِرِ الْمَوْهُونِ وَالرَّأْيِ ذِي الْأَفْنِ وَلِابْنِ سَعِيدٍ بَيْنَمَا هُوَ قَائِمٌ عَلَى قَدَمَيْهِ خَرَّ لِلْوَجْهِ وَالْبَطْنِ رَأَى الْحِصْنَ مَنْجَاةً مِنَ الْمَوْتِ فَالْتَجَا إِلَيْهِ فَزَارَتْهُ الْمَنِيَّةُ فِي الْحِصْنِ قَالَ: فَأَتَى الرَّجُلُ عَبْدَ الْمَلِكِ فَأَخْبَرَهُ، فَقَالَ: وَيَحَكَ، سَمِعَهَا مِنْكَ أَحَدٌ ؟ قَالَ: لَا. قَالَ: ضَعْهَا تَحْتَ قَدَمَيْكَ. ثُمَّ بَعْدَ ذَلِكَ خَلَعَ عَمْرٌو الطَّاعَةَ، وَقَتَلَهُ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ
✧ Biography of ʿAmr b. Saʿīd al-Ashdaq He is ʿAmr b. Saʿīd b. al-ʿĀṣ b. Umayyah b. ʿAbd Shams, Abū Umayyah al-Qurashī al-Umawī, known as al-Ashdaq. It is said that he saw the Prophet ﷺ and narrated from him that he said: "A parent has not given a child anything better than good discipline." And another hadith about manumission. He narrated from ʿUmar, ʿUthmān, ʿAlī, and ʿĀʾishah. His sons narrated from him: Umayyah, Saʿīd, Mūsā, and others. Muʿāwiyah appointed him as his deputy over al-Madīnah, and likewise Yazīd b. Muʿāwiyah after his father. Description of ʿAmr b. Saʿīd al-Ashdaq He was one of the leaders of the Muslims and one of the well-known generous men. He gave much and bore great burdens. He was his father's executor among his sons. His father was, as we have mentioned before, one of the famous generous men and noble leaders. ʿAmr said: "I have not insulted a man since I became a man, nor have I made anyone who came to me ask me; for his favor to me is greater than mine to him." Saʿīd b. al-Musayyib said: "The orators of the people in the Jāhiliyyah were al-Aswad b. ʿAbd al-Muṭṭalib and Suhayl b. ʿAmr. The orators of the people in Islam were Muʿāwiyah and his son, Saʿīd b. al-ʿĀṣ and his son, and ʿAbd Allāh b. al-Zubayr." Imam Aḥmad said with his chain: Someone who heard Abū Hurayrah say informed me: I heard the Messenger of Allah ﷺ say: "A tyrant from the tyrants of Banū Umayyah will have a nosebleed on my pulpit until his nosebleed flows." He said: So someone who saw ʿAmr b. Saʿīd b. al-ʿĀṣ informed me that he had a nosebleed on the pulpit of the Messenger of Allah ﷺ until his nosebleed flowed. He is the one who sent expeditions to Makkah after the Battle of al-Ḥarrah during the days of Yazīd b. Muʿāwiyah to fight Ibn al-Zubayr. Abū Shurayḥ al-Khuzāʿī forbade him and mentioned to him the hadith he heard from the Messenger of Allah ﷺ concerning the sanctity of Makkah. He said: "We know more about that than you, O Abū Shurayḥ. The sanctuary does not protect a disobedient person, nor one fleeing with blood, nor one fleeing with theft." Then Marwān entered Egypt after he called for allegiance to himself, and Syria became settled for him. ʿAmr b. Saʿīd entered with him, and he conquered Egypt. He had promised ʿAmr that he would be heir apparent after ʿAbd al-Malik and that before that he would be deputy in Damascus. When Marwān's power became strong, he reneged on that. He made the matter after ʿAbd al-Malik for his son ʿAbd al-ʿAzīz and removed ʿAmr b. Saʿīd from that. That remained in his heart until this year. ʿAbd al-Malik resolved to enter Iraq to fight Muṣʿab b. al-Zubayr. ʿAmr returned from his army and entered Damascus, fortifying himself in it. Its people answered him. ʿAbd al-Malik followed him and besieged him. Then he brought him down on a formal guarantee of safety, then killed him, as we have mentioned before. That was in this year according to the view well known among most scholars. Al-Wāqidī and Abū Saʿīd b. Yūnus said: in the year seventy. And Allah knows best. Among the strange things mentioned by Hishām b. Muḥammad al-Kalbī with a chain of his: that a man heard in a dream a voice saying on the wall of Damascus before ʿAmr b. Saʿīd came out completely, and some time before his killing, these verses: Alas, O my people, for foolishness and weakness, And for the wicked man weak in judgment, devoid of intelligence, And for Ibn Saʿīd, while he was standing On his two feet, he fell on his face and belly. He saw the fortress as a refuge from death, so he sought refuge In it, but fate visited him in the fortress. He said: The man came to ʿAbd al-Malik and informed him. He said: "Woe to you! Did anyone hear it from you?" He said: "No." He said: "Put it under your feet." Then after that, ʿAmr renounced obedience, and ʿAbd al-Malik b. Marwān killed him.
Tarikh (al-Tabari) 2291No grade recorded
عِصْيَانِ الْجَرَاجِمَةِ بِالشَّامِ لَمَّا امْتَنَعَ عَمْرُوبْنُ سَعِيدٍ عَلَى عَبْدِ الْمَلِكِ خَرَجَ أَيْضًا قَائِدٌ مِنْ قُوَّادِ الضَّوَاحِي فِي جَبَلِ اللُّكَّامِ، وَاتَّبَعَهُ خَلْقٌ كَثِيرٌ مِنَ الْجَرَاجِمَةِ وَالْأَنْبَاطِ وَأُبَّاقِ عَبِيدِ الْمُسْلِمِينَ وَغَيْرِهِمْ، ثُمَّ سَارَ إِلَى لُبْنَانَ، فَلَمَّا فَرَغَ عَبْدُ الْمَلِكِ مِنْ عَمْرٍو أَرْسَلَ إِلَى هَذَا الْخَارِجِ عَلَيْهِ، فَبَذَلَ لَهُ كُلَّ جُمُعَةٍ أَلْفَ دِينَارٍ، فَرَكَنَ إِلَى ذَلِكَ وَلَمْ يُفْسِدْ فِي الْبِلَادِ، ثُمَّ وَضَعَ عَلَيْهِ عَبْدُ الْمَلِكِ سُحَيْمَ بْنَ الْمُهَاجِرِ، فَتَلَطَّفَ حَتَّى وَصَلَ إِلَيْهِ مُتَنَكِّرًا، فَأَظْهَرَ لَهُ مُمَالَأَتَهُ، وَذَمَّ عَبْدَ الْمَلِكِ وَشَتَمَهُ، وَوَعَدَهُ أَنْ يَدُلَّهُ عَلَى عَوْرَاتِهِ وَمَا هُوَ خَيْرٌ لَهُ مِنَ الصُّلْحِ. فَوَثِقَ بِهِ. ثُمَّ إِنَّ سُحَيْمًا عَطَفَ عَلَيْهِ وَعَلَى أَصْحَابِهِ وَهُمْ غَارُّونَ غَافِلُونَ بِجَيْشٍ مَعَ مَوَالِي عَبْدِ الْمَلِكِ وَبَنِي أُمَيَّةَ وَجُنْدٍ مِنْ ثِقَاتِ جُنْدِهِ وَشُجْعَانِهِمْ كَانَ أَعَدَّهُمْ بِمَكَانٍ خَفِيٍّ قَرِيبٍ، وَأَمَرَ فَنُودِيَ: مَنْ أَتَانَا مِنَ الْعَبِيدِ، يَعْنِي الَّذِينَ كَانُوا مَعَهُ، فَهُوَ حُرٌّ وَيُثَبَّتَ فِي الدِّيوَانِ، فَانْفَضَّ إِلَيْهِ خَلْقٌ كَثِيرٌ مِنْهُمْ، فَكَانُوا مِمَّنْ قَاتَلَ مَعَهُ، فَقُتِلَ الْخَارِجُ وَمَنْ أَعَانَهُ مِنَ الرُّومِ، وَقُتِلَ نَفَرٌ مِنَ الْجَرَاجِمَةِ وَالْأَنْبَاطِ، وَنَادَى الْمُنَادِي بِالْأَمَانِ فِيمَنْ لَقِيَ مِنْهُمْ، فَتَفَرَّقُوا فِي قُرَاهُمْ وَسُدَّ الْخَلَلُ، وَعَادَ إِلَى عَبْدِ الْمَلِكِ وَوَفَى لِلْعَبِيدِ.
✧ The Rebellion of the Jarājima in Syria When ʿAmr b. Saʿīd withheld allegiance from ʿAbd al-Malik, a commander from the commanders of the outlying districts in Mount al-Lukkām also revolted, and a great many of the Jarājima, the Anbāṭ, fugitive slaves of the Muslims, and others followed him. Then he marched to Lebanon. When ʿAbd al-Malik was done with ʿAmr, he sent to this rebel, offering him a thousand dinars every Friday. The man inclined to that and did not cause corruption in the lands. Then ʿAbd al-Malik set Suḥaym b. al-Muhājir upon him. Suḥaym acted gently until he reached him in disguise, showed him support, reviled and insulted ʿAbd al-Malik, and promised to show him his weak points and what would be better for him than peace. So he trusted him. Then Suḥaym fell upon him and his companions while they were heedless and unaware, with an army along with the clients of ʿAbd al-Malik and the Banū Umayya and a contingent of his trusted and brave troops whom he had stationed in a hidden nearby place. He ordered that a proclamation be made: 'Whoever comes to us from the slaves,' meaning those who were with him, 'is free and will be registered in the dīwān.' A great many of them defected to him and were among those who fought with him. The rebel and those of the Byzantines who aided him were killed, and a number of the Jarājima and Anbāṭ were killed. A herald proclaimed safety for those of them who were encountered, so they dispersed to their villages, the breach was closed, and he returned to ʿAbd al-Malik and fulfilled his promise to the slaves.
Tarikh (al-Tabari) 2292No grade recorded
قَالَ ابْنُ جَرِيرٍ: وَحَجَّ بِالنَّاسِ فِي هَذِهِ السَّنَةِ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ، وَقَدْ أَظْهَرَ خَارِجِيٌّ التَّحْكِيمَ بِمِنًى فَقُتِلَ عِنْدَ الْجَمْرَةِ. وَكَانَ عَلَى الْبَصْرَةِ وَالْكُوفَةِ لَهُ أَخُوهُ مُصْعَبٌ، وَعَلَى قَضَاءِ الْكُوفَةِ شُرَيْحٌ، وَعَلَى قَضَاءِ الْبَصْرَةِ هِشَامُ بْنُ هُبَيْرَةَ، وَعَلَى خُرَاسَانَ عَبْدُ اللَّهِ بْنُ خَازِمٍ.
✧ Ibn Jarīr said: In this year ʿAbd Allāh b. al-Zubayr led the people in the pilgrimage. A Khārijite proclaimed arbitration at Minā and was killed near the Jamrah. Over al-Baṣrah and al-Kūfah for him was his brother Muṣʿab; over the judiciary of al-Kūfah was Shurayḥ; over the judiciary of al-Baṣrah was Hishām b. Hubayrah; and over Khurāsān was ʿAbd Allāh b. Khāzim.
Tarikh (al-Tabari) 2293No grade recorded
[ الْوَفَيَاتُ ] وَفِيهَا تُوُفِّيَ جابر بن سمرة وَمِمَّنْ تُوُفِّيَ فِيهَا مِنَ الْأَعْيَانِ جَابِرُ بْنُ سَمُرَةَ بْنِ جُنَادَةَ ، لَهُ صُحْبَةٌ وَرِوَايَةٌ، وَلِأَبِيهِ أَيْضًا صُحْبَةٌ وَرِوَايَةٌ. نَزَلَ الْكُوفَةَ وَبِهَا تُوُفِّيَ هَذِهِ السَّنَةَ، وَقِيلَ: تُوُفِّيَ سَنَةَ سِتٍّ وَسِتِّينَ. فَاللَّهُ أَعْلَمُ. أَسْمَاءُ بِنْتُ يَزِيدَ بْنِ السَّكَنِ الْأَنْصَارِيَّةُ أَسْمَاءُ بِنْتُ يَزِيدَ بْنِ السَّكَنِ الْأَنْصَارِيَّةُ ، بَايَعَتِ النَّبِيَّ ﷺ، وَقَتَلَتْ بِعَمُودِ خَيْمَتِهَا يَوْمَ الْيَرْمُوكِ تِسْعَةً مِنَ الرُّومِ لَيْلَةَ عُرْسِهَا، وَسَكَنَتْ دِمَشْقَ وَقَبْرُهَا بِبَابِ الصَّغِيرِ. حَسَّانُ بْنُ مَالِكِ بْنِ بَحْدَلٍ حَسَّانُ بْنُ مَالِكِ بْنِ بَحْدَلٍ ، الْأَمِيرُ أَبُو سُلَيْمَانَ الْبَحْدَلِيُّ الْكَلْبِيُّ. وَهُوَ الَّذِي قَامَ بِبَيْعَةِ مَرْوَانَ. وَقِيلَ: إِنَّهُمْ سَلَّمُوا عَلَيْهِ بِالْخِلَافَةِ أَرْبَعِينَ يَوْمًا، ثُمَّ سَلَّمَهَا لِمَرْوَانَ. وَقَصْرُ حَسَّانَ بِدِمَشْقَ، وَيُعْرَفُ بِقَصْرِ ابْنِ أَبِي الْحَدِيدِ، وَهُوَ قَصْرُ الْبَحَادِلَةِ. مَاتَ فِي هَذِهِ السَّنَةِ. وَاللَّهُ سُبْحَانَهُ أَعْلَمُ. يُوسُفُ بْنُ الْحَكَمِ الثَّقَفِيُّ يُوسُفُ بْنُ الْحَكَمِ الثَّقَفِيُّ وَالِدُ الْحَجَّاجِ. قَدِمَ مِنَ الطَّائِفِ إِلَى الشَّامِ ثُمَّ ذَهَبَ إِلَى مِصْرَ وَالْمَدِينَةِ، وَكَانَ يَلْزَمُ مَرْوَانَ. عَبْدُ الرَّحْمَنِ بْنُ الْحَكَمِ عَبْدُ الرَّحْمَنِ بْنُ الْحَكَمِ أَخُو مَرْوَانَ، شَهِدَ الدَّارَ مَعَ عُثْمَانَ بْنِ عَفَّانَ، وَكَانَ شَاعِرًا مُحْسِنًا، وَلَهُ مَنْزِلَةٌ عِنْدَ مُعَاوِيَةَ وَابْنُهُ. وفِي هَذِهِ السَّنَةِ قُتِلَ زُهَيْرُ بْنُ قَيْسٍ أَمِيرُ إِفْرِيقِيَّةَ الْأَحْنَفُ بْنُ قَيْسِ بْنِ مُعَاوِيَةَ الْأَحْنَفُ بْنُ قَيْسِ بْنِ مُعَاوِيَةَ [بْنِ حُصَيْنٍ] السَّعْدِيُّ التَّمِيمِيُّ، وَاسْمُهُ الضَّحَّاكُ، وَقِيلَ: صَخْرٌ، وَيُكَنَّى أَبَا بَحْرٍ. وَلَدَتْهُ أُمُّهُ وَهُوَ أَحْنَفُ، فَكَانَتْ تُرَقِّصُهُ، وَتَقُولُ: وَاللَّهِ لَوْلَا حِنْفَةٌ بِرِجْلِهِ. وَدِقَّةٌ فِي سَاقِهِ مِنْ هَزْلِهِ. مَا كَانَ فِي فِتْيَانِكُمْ مِنْ مِثْلِهِ. أَدْرَكَ زَمَانَ رَسُولِ اللَّهِ ﷺ، وَبَعَثَ رَسُولُ اللَّهِ ﷺ إِلَى قَوْمِهِ مَنْ يَعْرِضُ عَلَيْهِمُ الْإِسْلَامَ، فَقَالَ الْأَحْنَفُ: إِنَّهُ لَيَدْعُو إِلَى خَيْرٍ، وَمَا أَسْمَعُ إِلَّا حَسَنًا، فَذُكِرَ ذَلِكَ لِرَسُولِ اللَّهِ ﷺ، فَقَالَ: "اللَّهُمَّ اغْفِرْ لِلْأَحْنَفِ". وَكَانَ الْأَحْنَفُ يَقُولُ: مَا مِنْ شَيْءٍ أَرْجَى عِنْدِي مِنْ ذَلِكَ. وَقَدْ رَوَى عَنْ عُمَرَ، وَعَلِيٍّ، وَأَبِي ذَرٍّ. وَهُوَ الَّذِي افْتَتَحَ مَرْوَ الرُّوذِ، وَكَانَ الْحَسَنُ وَابْنُ سِيرِينَ فِي جَيْشِهِ، وَكَانَ عَالِمًا سَيِّدًا، وَكَانَ يَحْضُرُ عِنْدَ مُعَاوِيَةَ فَيُطِيلُ السُّكُوتَ، فَقَالَ: يَا أَبَا بَحْرٍ، تَكَلَّمْ، فَقَالَ: أَخْشَى اللَّهَ إِنْ كَذَبْتُ، وَأَخْشَاكُمْ إِنْ صَدَقْتُ. وَكَانَ يَتَهَجَّدُ بِاللَّيْلِ كَثِيرًا، وَكَانَ يَضَعُ الْمِصْبَاحَ قَرِيبًا مِنْهُ، ثُمَّ يُقَدِّمُ إِصْبَعَهُ إِلَى النَّارِ، ثُمَّ يَقُولُ: يَا أَحْنَفُ، مَا حَمَلَكَ عَلَى مَا فَعَلْتَ فِي يَوْمِ كَذَا. وَكَانَ يَصُومُ، فَيُقَالُ لَهُ: إِنَّكَ شَيْخٌ كَبِيرٌ وَالصِّيَامُ يُضْعِفُكَ، فَيَقُولُ: إِنِّي لَأُعِدُّهُ لِشَرٍّ طَوِيلٍ. وعن عَلِيُّ بْنُ عُبَيْدِ اللَّهِ الطُّوسِيُّ، قَالَ: قَالَ مُعَاوِيَةُ بْنُ هِشَامِ بْنِ عَبْدِ الْمَلِكِ لِخَالِدِ بْنِ صَفْوَانَ: لِمَ بَلَغَ فِيكُمُ الْأَحْنَفُ بْنُ قَيْسٍ مَا بَلَغَ؟ قَالَ: إِنْ شِئْتَ حَدَّثْتُكَ أَلْفًا، وَإِنْ شِئْتَ حَذَفْتُ لَكَ الْحَدِيثَ حَذْفًا، [قَالَ: احْذِفْهُ حَذْفًا]، قَالَ: إِنْ شِئْتَ ثَلَاثًا، وَإِنْ شِئْتَ فَاثْنَتَيْنِ، وَإِنْ شِئْتَ فَوَاحِدَةً، [قَالَ: مَا الثَّلَاثُ؟] قَالَ: أَمَّا الثَّلَاثُ فَإِنَّهُ كَانَ لَا يَشْرَهُ، وَلَا يَحْسُدُ وَلَا يَمْنَعُ حَقًّا. قَالَ: فَمَا الثِّنْتَانِ؟ قَالَ: كَانَ مُوَفَّقًا لِلْخَيْرِ مَعْصُومًا عَنِ الشَّرِّ. قَالَ: فَمَا الْوَاحِدَةُ؟ قَالَ: كَانَ أَشَدَّ النَّاسِ عَلَى نَفْسِهِ سُلْطَانًا. عَنِ الشَّعْبِيِّ، قَالَ: قَالَ لِي الْأَحْنَفُ بْنُ قَيْسٍ: يَا شَعْبِيُّ، قُلْتُ: لَبَّيْكَ، قَالَ: ثَمَانِيَةٌ إِنْ أُهِينُوا فَلَا يَلُومُوا إِلَّا أَنْفُسَهُمْ، قُلْتُ: مَنْ هُمْ؟ قَالَ: الْآتِي إِلَى مَائِدَةٍ لَمْ يُدْعَ إِلَيْهَا، وَالدَّاخِلُ بَيْنَ اثْنَيْنِ فِي حَدِيثِهِمَا وَلَمْ يُدْخِلَاهُ، وَالْمُتَآمِرُ عَلَى رَبِّ الْبَيْتِ فِي بَيْتِهِ، وَالْمُنْدَلِقُ بِالدَّالَّةِ عَلَى السُّلْطَانِ، وَالْجَالِسُ فِي الْمَجْلِسِ الَّذِي لَيْسَ لَهُ بِأَهْلٍ، وَالْمُقْبِلُ بِحَدِيثِهِ إِلَى مَنْ لَا يَسْمَعُ مِنْهُ، وَالطَّامِعُ فِي فَضْلِ الْبَخِيلِ، وَالْمُنْزِلُ حَاجَتَهُ بَعَدُوِّهِ. قَالَ: يَا شَعْبِيُّ، أَلَّا أَدُلَّكَ عَلَى الدَّاءِ الدَّوِيِّ؟ قُلْتُ: بَلَى، قَالَ: الْخُلُقُ الرَّدِيءُ وَاللِّسَانُ الْبَذِيءُ. قَالَ: قُلْتُ لَهُ: دُلَّنِي عَلَى مُرُوءَةٍ لَيْسَ فِيهَا مَرْزِيَّةٌ، فَقَالَ: بَخٍ بَخٍ يَا شَعْبِيُّ، سَأَلْتَ عَظِيمًا، الْخُلُقُ الشَّحِيحُ وَالْكَفُّ عَنِ الْقَبِيحِ. وَكَانَ الْأَحْنَفُ يَقُولُ: إِنَّ مِنَ السُّؤْدُدِ الصَّبْرَ عَلَى الذُّلِّ، وَكَفَى بِالْحِلْمِ نَاصِرًا. وَقَالَ: مَا نَازَعَنِي أَحَدٌ إِلَّا أَخَذْتُ مِنْ أَمْرِي بِإِحْدَى ثَلَاثٍ: إِنْ كَانَ فَوْقِي عَرَفْتُ لَهُ قَدْرَهُ، وَإِنْ كَانَ دُونِي رَفَعْتُ نَفْسِي عَنْهُ، وَإِنْ كَانَ مِثْلِي تَفَضَّلْتُ عَلَيْهِ. وَقَالَ زِيَادُ بْنُ الْأَحْنَفِ: قَدْ بَلَغَ مِنَ الشَّرَفِ وَالسُّؤْدُدِ مَا لَا تَنْفَعُهُ [مَعَهُ] الْوِلَايَةُ، وَلَا يَضُرُّهُ الْعَزْلُ. وَقَالَ خَالِدُ بْنُ صَفْوَانَ: كَانَ الْأَحْنَفُ بْنُ قَيْسٍ يَفِرُّ مِنَ الشَّرَفِ وَالشَّرَفُ يَتْبَعُهُ. وعَنْ مُغِيرَةَ، قَالَ: اشْتَكَى ابْنُ أَخِي الْأَحْنَفِ إِلَى الْأَحْنَفِ بْنِ قَيْسٍ وَجَعَ ضِرْسِهِ، فَقَالَ لَهُ الْأَحْنَفُ: لَقَدْ ذَهَبَتْ عَيْنِي مُنْذُ أَرْبَعِينَ سَنَةً مَا ذَكَرْتُهَا لِأَحَدٍ. عن مُحَمَّدُ بْنُ الْحُسَيْنِ، قَالَ: حَدَّثَنَا قَبِيصَةُ، قَالَ: قِيلَ لِلْأَحْنَفِ بْنِ قَيْسٍ: أَلَا تَأْتِي الْأُمَرَاءَ؟ قَالَ: فَأَخْرَجَ جَرَّةً مَكْسُورَةً، فَكَبَّهَا فَإِذَا كِسَرٌ، فَقَالَ: مَنْ يَجْزِيهِ مِثْلُ هَذَا مَا يَصْنَعُ بِإِتْيَانِهِمْ؟! قَالَ مُحَمَّدُ بْنُ سَعْدٍ: كَانَ الْأَحْنَفُ صَدِيقًا لِمُصْعَبِ بْنِ الزُّبَيْرِ، فَوَفَدَ عَلَيْهِ الْكُوفَةَ وَمُصْعَبٌ وَالِيهَا، فَتُوُفِّيَ عِنْدَهُ فَرُئِيَ مُصْعَبٌ فِي جِنَازَتِهِ يَمْشِي بِغَيْرِ رِدَاءٍ. أبو الأسود الدؤلي ظَالِمُ بْنُ عُمَرَ بْنِ سُفْيَانَ، أَبُو الْأَسْوَدِ الدُّؤَلِيُّ: قَالَ يُوسُفُ بْنُ حَبِيبِ: الدُّولُ مِنْ بَنِي حَنِيفَةَ سَاكِنُ الْوَاوِ، وَالدِّيلُ عَبْدُ الْقَيْسِ سَاكِنَةُ الْيَاءِ، وَالدُّؤَلُ فِي كِنَانَةَ رَهْطُ أَبِي الْأَسْوَدِ الدُّؤَلِيِّ. وَقَدْ رَوَى أَبُو الْأَسْوَدِ عَنْ عُمَرَ، وَعَلِيٍّ، وَالزُّبَيْرِ، وَأَبِي ذَرٍّ، وَعِمْرَانَ بْنِ حُصَيْنٍ. وَاسْتَخْلَفَهُ عَبْدُ اللَّهِ بْنُ عَبَّاسٍ لَمَّا خَرَجَ مِنَ الْبَصْرَةِ، فَأَقَرَّهُ عَلِيُّ بْنُ أَبِي طَالِبٍ ؓ، وَكَانَ يُحِبُّ عَلِيًّا ؓ الْحُبَّ الشَّدِيدَ، وَهُوَ الْقَائِلُ: يَقُولُ الْأَرْذَلُونَ بَنُو قَشِيرٍ طِوَالَ الدَّهْرِ لَا تَنْسَى عَلِيَّا أُحِبُّ مُحَمَّدًا حُبًّا شَدِيدًا وَعَبَّاسًا وَحَمْزَةَ الْوَصِيَّا فَإِنْ يَكُ حُبُّهُمُ رُشْدًا أُصِبْهُ وَلَسْتُ بِمُخْطِئٍ إِنْ كَانَ غَيَّا وَهُوَ أَوَّلُ مَنْ وَضَعَ النَّحْوَ. قَالَ مُحَمَّدُ بْنُ سَلَّامٍ: أَوَّلُ مَنْ أَسَّسَ الْعَرَبِيَّةَ وَوَضَعَ قِيَاسَهَا، فَوَضَعَ بَابَ الْفَاعِلِ وَالْمَفْعُولِ بِهِ، وَالْمُضَافِ، وَحُرُوفَ الرَّفْعِ وَالنَّصْبِ وَالْجَرِّ وَالْجَزْمِ، وَأَخَذَ ذَلِكَ عَنْهُ يَحْيَى بْنُ يَعْمَرَ. وَقَالَ أَبُو عُبَيْدَةَ مَعْمَرُ بْنُ الْمُثَنَّى: أَخَذَ أَبُو الْأَسْوَدِ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ الْعَرَبِيَّةَ، فَكَانَ لَا يُخْرِجُ شَيْئًا مِمَّا أَخَذَهُ عَنْ عَلِيٍّ إِلَى آخَرَ حَتَّى بَعَثَ إِلَيْهِ زِيَادٌ: اعْمَلْ شَيْئًا يَكُونُ إِمَامًا نَعْرِفُ بِهِ كِتَابَ اللَّهِ، فَلَمْ يَفْعَلْ حَتَّى سَمِعَ قَارِئًا يَقْرَأُ: {أَنَّ اللَّهَ بَرِيءٌ مِنَ الْمُشْرِكِينَ وَرَسُولَهُ} [9: 3] فَقَالَ: مَا ظَنَنْتُ أَنَّ أَمْرَ النَّاسِ قَدْ صَارَ إِلَى هَذَا. وَقَالَ لِزِيَادٍ: أَبْغِي كَاتِبًا لَقِنًا يَفْعَلُ مَا أَقُولُ، فَأُتِيَ بِكَاتِبٍ مِنْ عَبْدِ الْقَيْسِ، فَلَمْ يَرْضَهُ، فَأُتِيَ بِآخَرَ، فَقَالَ لَهُ أَبُو الْأَسْوَدِ: إِذَا رَأَيْتَنِي قَدْ فَتَحْتُ فَمِي بِالْحَرْفِ فَانْقُطْهُ نُقْطَةً فَوْقَهُ عَلَى أَعْلَاهُ، وَإِذَا ضَمَمْتُ فَمِي بِالْحَرْفِ فَانْقُطْهُ نُقْطَةً بَيْنَ يَدَيِ الْحَرْفِ، وَإِنْ كَسَرْتُ فَاجْعَلِ النُّقْطَةَ تَحْتَ الْحَرْفِ، فَإِذَا أَتْبَعْتُ شَيْئًا مِنْ ذَلِكَ غُنَّةً فَاجْعَلْ مَكَانَ النُّقْطَةِ نُقْطَتَيْنِ، فَهَذِهِ نُقَطُ أَبِي الْأَسْوَدِ. وَرَوَى أَبُو الْعَبَّاسِ الْمُبَرِّدُ، قَالَ: حَدَّثَنَا الْمَازِنِيُّ قَالَ: السَّبَبُ الَّذِي وُضِعَتْ لَهُ أَبْوَابُ النَّحْوِ وَعَلَيْهِ أُصِّلَتْ أُصُولُهُ أَنَّ ابْنَةَ أَبِي الْأَسْوَدِ قَالَتْ لَهُ: مَا أَشَدَّ الْحُرُّ؟ قَالَ: الْحَصْبَاءُ بِالرَّمْضَاءِ، قَالَتْ: إِنَّمَا تَعَجَّبْتُ مِنْ شِدَّتِهِ، فَقَالَ: أَوَقَدْ لَحَنَ النَّاسُ. فَأَخْبَرَ بِذَلِكَ عَلِيًّا ؓ، فَأَعْطَاهُ أُصُولًا بَنَى مِنْهَا، وَعَمِلَ بَعْدَهُ عَلَيْهَا. وَهُوَ أَوَّلُ مَنْ نَقَطَ الْمَصَاحِفَ، وَأَخَذَ النَّحْوَ عَنْ أَبِي الْأَسْوَدِ عَنْبَسَةُ الْفِيلِ، ثُمَّ أَخَذَهُ عَنْ عَنْبَسَةَ مَيْمُونٌ الْأَقْرَنُ، ثُمَّ أَخَذَهُ عَنْ مَيْمُونٍ عَبْدُ اللَّهِ بْنُ أَبِي إِسْحَاقَ الْحَضْرَمِيُّ، ثُمَّ أَخَذَهُ عَنْهُ عِيسَى بْنُ عُمَرَ، وَأَخَذَهُ عَنْ عِيسَى الْخَلِيلُ بْنُ أَحْمَدَ الْفَرَاهِيدِيُّ، ثُمَّ أَخَذَهُ عَنِ الْخَلِيلِ سِيبَوَيْهِ، ثُمَّ أَخَذَهُ عَنْ سِيبَوَيْهِ الْأَخْفَشُ، وَهُوَ سَعِيدُ بْنُ مَسْعَدَةَ الْمُجَاشِعِيُّ. وَرَوَى أَبُو حَامِدٍ السِّجِسْتَانِيُّ بسنده عَنْ أَبِي الْأَسْوَدِ الدُّؤَلِيِّ، قَالَ: دَخَلْتُ عَلَى أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ ؓ فَرَأَيْتُهُ مُطْرِقًا مُتَفَكِّرًا، فَقُلْتُ: فِيمَ تُفَكِّرُ يَا أَمِيرَ الْمُؤْمِنِينَ؟ قَالَ: إِنِّي سَمِعْتُ بِبَلَدِكُمْ لَحْنًا فَأَرَدْتُ أَنْ أَضَعَ فِي أُصُولِ الْعَرَبِيَّةِ، فَقُلْتُ: إِنْ فَعَلْتَ هَذَا أَحْيَيْتَنَا، فَأَتَيْتُهُ بَعْدَ أَيَّامٍ فَأَلْقَى إِلَيَّ صَحِيفَةً فِيهَا: 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، فَجَمَعْتُ مِنْهُ أَشْيَاءَ وَعَرَضْتُهَا عَلَيْهِ. وعن عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ يَعْنِي الثَّوْرِيَّ، قَالَ: سَمِعْتُ أَبَا عُبَيْدَةَ يَقُولُ: أَوَّلُ مَنْ وَضَعَ النَّحْوَ أَبُو الْأَسْوَدِ الدُّؤَلِيُّ، ثُمَّ مَيْمُونٌ الْأَقْرَنُ، ثُمَّ عَنْبَسَةُ الْفِيلِ، ثُمَّ عَبْدُ اللَّهِ بْنُ أَبِي إِسْحَاقَ. قَالَ: وَوَضَعَ عِيسَى بْنُ عُمَرَ فِي النَّحْوِ كِتَابَيْنِ سَمَّى أَحَدَهُمَا "الْجَامِعَ"، وَالْآخَرَ "الْمُكَمِّلَ". فَقَالَ الشَّاعِرُ: بَطَلَ النَّحْوُ جَمِيعًا كُلُّهْ غَيْرَ مَا أَحْدَثَ عِيسَى بْنُ عُمَرْ ذَاكَ إِكْمَالٌ وَهَذَا جَامِعٌ فَهُمَا لِلنَّاسِ شَمْسٌ وَقَمَرْ قَالَ عُمَرُ بْنُ شَبَّةَ: وَحَدَّثَنَا حَيَّانُ بْنُ بِشْرٍ، بسنده عَنْ أَبِي بَكْرِ بْنِ عَاصِمٍ، قَالَ: أَوَّلُ مَنْ وَضَعَ الْعَرَبِيَّةَ أَبُو الْأَسْوَدِ الدُّؤَلِيُّ، فَجَاءَ إِلَى زِيَادٍ بِالْبَصْرَةِ، فَقَالَ: إِنِّي أَرَى الْعَرَبَ قَدْ خَالَطَتِ الْأَعَاجِمَ، فَتَغَيَّرَتْ أَلْسِنَتُهُمْ، أَفَتَأْذَنْ لِي أَنْ أَضَعَ لِلْعَرَبِ كَلَامًا يُعْرَفُونَ بِهِ وَيُقِيمُونَ بِهِ كَلَامَهُمْ؟ قَالَ: لَا، قَالَ: فَجَاءَ رَجُلٌ إِلَى زِيَادٍ، فَقَالَ أَصْلَحَ اللَّهُ الْأَمِيرَ، تُوُفِّيَ أَبَانَا وَتَرَكَ بِنُونَ، فَقَالَ: ادْعُ لِي أَبَا الْأَسْوَدِ، فَقَالَ: ضَعْ لِلنَّاسِ الَّذِي نَهَيْتُكَ أَنْ تَضَعَ لَهُمْ. قَالَ الْجَاحِظُ: أَبُو الْأَسْوَدِ مَعْدُودٌ فِي طَبَقَاتِ النَّاسِ، وَهُوَ فِي كُلِّهَا مُقَدَّمٌ، كَانَ مَعْدُودًا فِي التَّابِعِينَ وَالْفُقَهَاءِ وَالشُّعَرَاءِ وَالْمُحَدِّثِينَ وَالْأَشْرَافِ وَالْفُرْسَانِ وَالْأُمَرَاءِ وَالدُّهَاةِ وَالنَّحْوِيِّينَ وَالْحَاضِرِي الْجَوَابِ وَالنُّجَلَاءِ وَالشِّيعَةِ وَالصُّلْعِ الْأَشْرَافِ. تُوُفِّيَ أَبُو الْأَسْوَدِ فِي هَذِهِ السَّنَةِ، وَهُوَ ابْنُ خَمْسٍ وَثَمَانِينَ سَنَةً. عَامِرُ بْنُ عَبْدِ قَيْسٍ عَامِرُ بْنُ عَبْدِ اللَّهِ، وَهُوَ الَّذِي يُقَالُ لَهُ عَامِرُ بْنُ عَبْدِ قَيْسٍ: أَدْرَكَ الصَّدْرَ الْأَوَّلَ، وَرَوَى عَنْ عُمَرَ، وَكَانَ مُلَازِمًا لِلتَّعَبُّدِ، غَايَةً فِي التَّزَهُّدِ، وَكَانَ كَعْبُ الْأَحْبَارِ يَقُولُ: هَذَا رَاهِبُ هَذِهِ الْأُمَّةِ. فعَنْ عَامِرِ بْنِ يَسَافٍ، قَالَ: سَمِعْتُ الْمُعَلَّى بْنَ زِيَادٍ يَقُولُ: كَانَ عَامِرُ بْنُ عَبْدِ اللَّهِ قَدْ فَرَضَ عَلَى نَفْسِهِ كُلَّ يَوْمٍ أَلْفَ رَكْعَةٍ، وَكَانَ إِذَا صَلَّى الْعَصْرَ جَلَسَ وَقَدِ انْتَفَخَتْ سَاقَاهُ مِنْ طُولِ الْقِيَامِ، فَيَقُولُ: يَا نَفْسُ، بِهَذَا أُمِرْتِ، وَلِهَذَا خُلِقْتِ، يُوشَكُ أَنْ يَذْهَبَ الْعَنَاءُ. وَكَانَ يَقُولُ لِنَفْسِهِ: قُومِي يَا مَأْوَى كُلِّ سَوْءَةٍ، فَوَعِزَّةِ رَبِّكَ لَأَزْحَفَنَّ بِكِ زُحُوفَ الْبَعِيرِ، وَإِنِ اسْتَطَعْتُ أَلَّا تَمَسَّ الْأَرْضُ مِنْ زَهَمِكِ لَأَفْعَلَنَّ، ثُمَّ يَتَلَوَّى كَمَا يَتَلَوَّى الْحَبُّ عَلَى الْمِقْلَاةِ، ثُمَّ يَقُومُ فَيُنَادِي: اللَّهُمَّ إِنَّ النَّارَ قَدْ مَنَعَتْنِي مِنَ النَّوْمِ فَاغْفِرْ لِي. فضالة بن عبيد فَضَالَةُ بْنُ عُبَيْدِ بْنِ نَافِذٍ، أَبُو مُحَمَّدٍ الْأَنْصَارِيُّ: صَاحَبَ رَسُولَ اللَّهِ ﷺ، وَسَكَنَ الشَّامَ، وَكَانَ قَاضِيًا لِمُعَاوِيَةَ، وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ. يَزِيدُ بْنُ رَبِيعَةَ بْنِ مُفَرِّغٍ، أَبُو عُثْمَانَ الْحِمْيَرِيُّ يَزِيدُ بْنُ رَبِيعَةَ بْنِ مُفَرِّغٍ، أَبُو عُثْمَانَ الْحِمْيَرِيُّ: سُمِّيَ جَدُّهُ مُفَرِّغًا لِأَنَّهُ رَاهَنَ عَلَى سِقَاءِ لَبَنٍ أَنْ يَشْرَبَهُ كُلَّهُ، فَشَرِبَهُ حَتَّى فَرَّغَهُ، فَسُمِّيَ مُفَرِّغًا. وَكَانَ يَزِيدُ شَاعِرًا مُحْسِنًا غَزِلًا، وَالسَّيِّدُ مِنْ وَلَدِهِ. وَمَدَحَ مَرْوَانَ بْنَ الْحَكَمِ، فَقَالَ: وَأَقَمْتُمُ سُوقَ الثَّنَاءِ وَلَمْ تَكُنْ سُوقُ الثَّنَاءِ تُقَامُ فِي الْأَسْوَاقِ فَكَأَنَّمَا جَعَلَ الْإِلَهُ إِلَيْكُمُ قَبْضَ النُّفُوسِ وَقِسْمَةَ الْأَرْزَاقِ وَكَانَ يَزِيدُ يَهْوَى أَنَاهِيدَ بِنْتَ الْأَعْنَقِ، وَكَانَ الْأَعْنَقُ دِهْقَانًا مِنْ دَهَاقِينِ الْأَهْوَازِ، فَنَزَلَ مَرَّةً بِالْمَوْصِلِ فَزَوَّجُوهُ امْرَأَةً، فَلَمَّا كَانَ الْيَوْمُ الَّذِي يَكُونُ الْبِنَاءُ فِي لَيْلَتِهِ خَرَجَ يَتَصَيَّدُ وَمَعَهُ غُلَامُهُ بُرْدٌ، فَإِذَا هُوَ بِدِهْقَانٍ عَلَى حِمَارٍ، فَقَالَ لَهُ: مِنْ أَيْنَ أَقْبَلْتَ؟ قَالَ: مِنَ الْأَهْوَازِ، قَالَ: مَا فَعَلَتْ دِهْقَانَةٌ يُقَالُ لَهَا أَنَاهِيدُ بِنْتُ أَعْنَقَ؟ فَقَالَ: صَدِيقَةُ ابْنِ مُفَرِّغٍ؟ قَالَ: نَعَمْ، قَالَ: مَا تَجِفُّ جُفُونُهَا مِنَ الْبُكَاءِ عَلَيْهِ، فَقَالَ لِغُلَامِهِ بُرْدٍ: أَتَسْمَعُ؟ قَالَ: نَعَمْ، قَالَ: هُوَ بِالرَّحْمَنِ كَافِرٌ إِنْ لَمْ يَكُنْ وَجْهِي هَذَا إِلَيْهَا، فَقَالَ لَهُ بُرْدٌ: أَكْرَمَكَ الْقَوْمُ، وَزَوَّجُوكَ كَرِيمَتَهُمْ، ثُمَّ تَصْنَعُ هَذَا بِهِمْ، وَتُقْدِمُ عَلَى ابْنِ زِيَادٍ بَعْدَ خَلَاصِكَ مِنْهُ، فَقَالَ: دَعْ ذَا عَنْكَ، هُوَ بِالرَّحْمَنِ كَافِرٌ إِنْ رَجَعَ عَنِ الْأَهْوَازِ، وَمَضَى عَلَى وَجْهِهِ إِلَى الْبَصْرَةِ، ثُمَّ جَعَلَ يَخْتَلِفُ إِلَى الْأَهْوَازِ فَيَزُورُ أَنَاهِيدَ، وَقَدِمَ عَلَى عُبَيْدِ اللَّهِ بْنِ أَبِي بَكْرَةَ، فَأَمَرَ لَهُ بِمِائَةِ أَلْفِ دِرْهَمٍ، وَمِائَةِ وَصِيفٍ، وَمِائَةِ نَجِيبَةٍ، وَكَانَ يَزِيدُ قَدْ لَزِمَهُ غُرَمَاؤُهُ بِدَيْنٍ عَلَيْهِ، فَقَالَ لَهُمُ: انْطَلِقُوا، فَجَلَسَ عَلَى بَابِ الْأَمِيرِ، فَخَرَجَ مِنْ عِنْدِ الْأَمِيرِ أَبُو عُمَرَ بْنُ عُبَيْدِ اللَّهِ بْنِ مَعْمَرٍ، وَأَبُو طَلْحَةَ الطَّلَحَاتِ، فَلَمَّا رَآهُ قَالَ: أَبَا عُثْمَانَ مَا أَقْعَدَكَ هَا هُنَا؟ قَالَ: غُرَمَائِي هَؤُلَاءِ قَدْ لَزِمُونِي بَدَيْنٍ، قَالَ: وَكَمْ هُوَ؟ قَالَ: سَبْعُونَ أَلْفًا، قَالَ: عَلَيَّ مِنْهَا عَشَرَةُ آلَافٍ، ثُمَّ خَرَجَ الْآخَرُ فَسَأَلَهُ، فَقَالَ: عَلَيَّ عَشَرَةُ آلَافٍ، فَجَعَلَ النَّاسُ يَخْرُجُونَ فَيَضْمَنُ كُلُّ وَاحِدٍ مِنْهُمْ شَيْئًا إِلَى أَنْ خَرَجَ عَبْدُ اللَّهِ بْنُ أَبِي بَكْرَةَ، فَسَأَلَهُ، فَأَخْبَرَهُ، فَقَالَ: وَكَمْ ضُمِنَ عَنْكَ؟ قَالَ: أَرْبَعُونَ أَلْفًا، قَالَ: اسْتَمْتِعْ بِهَا وَعَلَيَّ دَيْنُكَ أَجْمَعُ. وَكَانَ عَمُّ يَزِيدَ يُعَنِّفُهُ فِي حُبِّ أَنَاهِيدَ، وَيَعْزِلُهُ وَيُعَيِّرُهُ، فَقَالَ لَهُ: يَا عَمُّ، إِنَّ لِي بِالْأَهْوَازِ حَاجَةً، لِي عَلَى قَوْمٍ بِهَا ثَلَاثُونَ أَلْفَ دِرْهَمٍ، فَإِنْ رَأَيْتَ أَنْ تَتَجَشَّمَ [الْعَنَاءَ] مَعِيَ وَتُطَالِبَ بِحَقِّي، فَأَجَابَهُ، فَاسْتَأْجَرَ سَفِينَةً وَتَوَجَّهَ إِلَى الْأَهْوَازِ، فَكَتَبَ إِلَى أَنَاهِيدَ: تَهَيَّئِي وَتَزَيَّنِي وَاخْرُجِي إِلَيَّ مَعَ جَوَارِيكِ، فَإِنِّي مُوَافِيكِ، فَلَمَّا نَزَلُوا مَنْزِلَهَا خَرَجَتْ إِلَيْهِمْ فِي هَيْئَتِهَا، فَلَمَّا رَآهَا عَمُّهُ قَالَ لَهُ: قَبَّحَكَ اللَّهُ، هَلَّا عَلَقْتَ مِثْلَ هَذِهِ، قَالَ: يَا عَمُّ، أَوْقَدَ أَعْجَبَتْكَ؟ قَالَ: وَمَنْ لَا تُعْجِبُهُ هَذِهِ، قَالَ: أَبِجَدٍّ [مِنْكَ] تَقُولُ هَذَا؟ قَالَ: نَعَمْ وَاللَّهِ، قَالَ: فَإِنَّهَا وَاللَّهِ هَذِهِ بِعَيْنِهَا. فَقَالَ: إِنَّمَا أَشْخَصْتَنِي لِأَجْلِهَا؟! [قَالَ: نَعَمْ]، ثُمَّ انْصَرَفَ وَأَقَامَ هُوَ مَعَهَا إِلَى أَنْ مَاتَ فِي زَمَنِ الطَّاعُونِ أَيَّامَ مُصْعَبِ بْنِ الزُّبَيْرِ.
✧ [THE DEATHS] In this year died Jābir b. Samurah. Among the notable people who died in it: Jābir b. Samurah b. Junādah He had companionship and transmission, and his father also had companionship and transmission. He settled in Kufa and died there this year. It is said: He died in the year sixty-six. God knows best. Asmāʾ bt. Yazīd b. al-Sakan al-Anṣāriyyah. Asmāʾ bt. Yazīd b. al-Sakan al-Anṣāriyyah She pledged allegiance to the Prophet ﷺ, and on the day of al-Yarmūk, on her wedding night, she killed nine Byzantines with the pole of her tent. She lived in Damascus, and her grave is at Bāb al-Ṣaghīr. Ḥassān b. Mālik b. Baḥdal. Ḥassān b. Mālik b. Baḥdal, the commander Abū Sulaymān al-Baḥdalī al-Kalbī. It was he who undertook the pledge of allegiance to Marwān. It is said that they greeted him with the caliphate for forty days, then he handed it over to Marwān. The palace of Ḥassān is in Damascus, known as the palace of Ibn Abī al-Ḥadīd, and it is the palace of the Baḥādilah. He died in this year. And God, glorified be He, knows best. Yūsuf b. al-Ḥakam al-Thaqafī. Yūsuf b. al-Ḥakam al-Thaqafī the father of al-Ḥajjāj. He came from al-Ṭāʾif to Syria, then went to Egypt and Madinah, and he used to keep close to Marwān. ʿAbd al-Raḥmān b. al-Ḥakam. ʿAbd al-Raḥmān b. al-Ḥakam the brother of Marwān. He witnessed the house with ʿUthmān b. ʿAffān. He was an excellent poet, and he had standing with Muʿāwiyah and his son. In this year was killed Zuhayr b. Qays, governor of Ifrīqiyah. Al-Aḥnaf b. Qays b. Muʿāwiyah. Al-Aḥnaf b. Qays b. Muʿāwiyah [b. Ḥuṣayn] al-Saʿdī al-Tamīmī. His name was al-Ḍaḥḥāk, and it is said: Ṣakhr, and his kunyah was Abū Baḥr. His mother gave birth to him while he was aḥnaf (with bent legs), so she used to dandle him and say: By God, were it not for the bending in his leg, and thinness in his shank from its leanness, there would be none like him among your youths. He lived in the time of the Messenger of God ﷺ, and the Messenger of God ﷺ sent to his people someone to offer them Islam. Al-Aḥnaf said: He calls to good, and I hear nothing but good. That was mentioned to the Messenger of God ﷺ, and he said: "O God, forgive al-Aḥnaf." Al-Aḥnaf used to say: Nothing is more hoped for by me than that. He transmitted from ʿUmar, ʿAlī, and Abū Dharr. It was he who conquered Marw al-Rūdh, and al-Ḥasan and Ibn Sīrīn were in his army. He was a learned master, and he used to attend upon Muʿāwiyah and remain silent for a long time. Muʿāwiyah said: O Abū Baḥr, speak. He said: I fear God if I lie, and I fear you if I speak truth. He used to pray at night much, and he would place the lamp near him, then put his finger to the fire, then say: O Aḥnaf, what made you do what you did on such-and-such a day. He used to fast, and it was said to him: You are an old man, and fasting weakens you. He said: I am preparing it for a long evil. From ʿAlī b. ʿUbayd Allāh al-Ṭūsī, who said: Muʿāwiyah b. Hishām b. ʿAbd al-Malik said to Khālid b. Ṣafwān: Why did al-Aḥnaf b. Qays attain among you what he attained? He said: If you wish, I will tell you a thousand, and if you wish, I will omit the account for you as omission. [He said: Omit it as omission.] He said: If you wish, three; if you wish, two; and if you wish, one. [He said: What are the three?] He said: As for the three, he was not greedy, he did not envy, and he did not withhold a right. He said: What are the two? He said: He was granted success in good and protected from evil. He said: What is the one? He said: He was the sternest of people against himself as a ruler. From al-Shaʿbī, who said: Al-Aḥnaf b. Qays said to me: O Shaʿbī. I said: At your service. He said: Eight who, if they are humiliated, should blame none but themselves. I said: Who are they? He said: The one who comes to a table to which he was not invited, the one who enters between two people in their conversation without their having brought him in, the one who takes charge over the master of the house in his house, the one who rushes with familiarity upon the ruler, the one who sits in a gathering of which he is not worthy, the one who directs his talk to someone who does not listen to him, the one who covets the surplus of a miser, and the one who places his need with his enemy. He said: O Shaʿbī, shall I not point you to the chronic disease? I said: Yes. He said: Bad character and obscene tongue. He said: I said to him: Point me to manly virtue that has no flaw. He said: Excellent, excellent, O Shaʿbī, you have asked a great thing: sparing character and restraining from what is ugly. Al-Aḥnaf used to say: Part of lordship is patience under humiliation, and forbearance suffices as a helper. He said: No one contended with me but I took of my affair one of three: if he was above me, I acknowledged his worth; if he was below me, I raised myself above him; and if he was my equal, I bestowed favor upon him. Ziyād b. al-Aḥnaf said: He attained such honor and lordship that governorship does not benefit him [with it] and dismissal does not harm him. Khālid b. Ṣafwān said: Al-Aḥnaf b. Qays used to flee from honor, and honor pursued him. From Mughīrah, who said: The nephew of al-Aḥnaf complained to al-Aḥnaf b. Qays of a toothache. Al-Aḥnaf said to him: I lost my eye forty years ago, and I have not mentioned it to anyone. From Muḥammad b. al-Ḥusayn, who said: Qabīṣah narrated to us, saying: It was said to al-Aḥnaf b. Qays: Will you not go to the commanders? He said: He brought out a broken jar, turned it over, and there were fragments. Then he said: Whoever is rewarded with the like of this, what need has he to go to them?! Muḥammad b. Saʿd said: Al-Aḥnaf was a friend of Muṣʿab b. al-Zubayr. He came to him in Kufa when Muṣʿab was its governor, and he died with him. Muṣʿab was seen walking in his funeral procession without a cloak. Abū al-Aswad al-Duʾalī. Ẓālim b. ʿUmar b. Sufyān, Abū al-Aswad al-Duʾalī: Yūsuf b. Ḥabīb said: Al-Dūl are from Banū Ḥanīfah, with quiescent wāw; al-Dīl are ʿAbd al-Qays, with quiescent yāʾ; and al-Duʾal are in Kinānah, the clan of Abū al-Aswad al-Duʾalī. Abū al-Aswad transmitted from ʿUmar, ʿAlī, al-Zubayr, Abū Dharr, and ʿImrān b. Ḥuṣayn. ʿAbd Allāh b. ʿAbbās appointed him as his deputy when he left Basra, and ʿAlī b. Abī Ṭālib ؓ confirmed him. He loved ʿAlī ؓ with intense love, and he is the one who said: The contemptible ones, Banū Qushayr, say throughout time: Do not forget ʿAlī. I love Muḥammad with intense love, and ʿAbbās and Ḥamzah, the close one. If their love is right guidance, I attain it; I am not mistaken if it is error. And he was the first to establish grammar. Muḥammad b. Sallām said: The first to found Arabic and set its rules, establishing the chapter of the agent and the object, the annexation, and the particles of rafʿ, naṣb, jarr, and jazm; Yaḥyā b. Yaʿmar took that from him. Abū ʿUbaydah Maʿmar b. al-Muthannā said: Abū al-Aswad took Arabic from ʿAlī b. Abī Ṭālib, and he did not impart any of what he took from ʿAlī to another until Ziyād sent to him: Make something that will be a model by which we may know the Book of God. He did not do it until he heard a reciter recite: {That God is free from the polytheists and His Messenger} [9:3]. He said: I did not think that the matter of the people had come to this. And he said to Ziyād: Seek for me a keen scribe who will do what I say. A scribe from ʿAbd al-Qays was brought, but he was not pleased with him. Another was brought, and Abū al-Aswad said to him: When you see me open my mouth with a letter, put a dot above it at its top; when I close my mouth with a letter, put a dot in front of the letter; and if I make kasrah, put the dot under the letter; and if I follow any of that with a nasal sound, put two dots in place of the one dot. These are the dots of Abū al-Aswad. Abū al-ʿAbbās al-Mubarrad narrated, saying: Al-Māzinī narrated to us, saying: The reason for which the chapters of grammar were established and its principles founded was that the daughter of Abū al-Aswad said to him: What is the most intense heat (mā ashaddu al-ḥurr)? He said: The pebbles in the scorching sun. She said: I only wondered at its intensity. He said: Have the people then committed solecism? He informed ʿAlī ؓ of that, and ʿAlī gave him principles from which he built, and after him others worked upon them. He was the first to dot the copies of the Quran. ʿAnbasah al-Fīl took grammar from Abū al-Aswad, then Maymūn al-Aqran took it from ʿAnbasah, then ʿAbd Allāh b. Abī Isḥāq al-Ḥaḍramī took it from Maymūn, then ʿĪsā b. ʿUmar took it from him, and al-Khalīl b. Aḥmad al-Farāhīdī took it from ʿĪsā, then Sībawayh took it from al-Khalīl, then al-Akhfash, who is Saʿīd b. Masʿadah al-Mujāshiʿī, took it from Sībawayh. Abū Ḥāmid al-Sijistānī narrated with his chain from Abū al-Aswad al-Duʾalī, who said: I entered upon the Commander of the Faithful ʿAlī b. Abī Ṭālib ؓ and saw him with head bowed, reflecting. I said: About what are you reflecting, O Commander of the Faithful? He said: I have heard in your land solecism, so I wanted to establish the principles of Arabic. I said: If you do this, you will revive us. I came to him after some days, and he handed me a page in which was: All speech is noun, verb, and particle. The noun is that which tells of the named; the verb is that which tells of the movement of the named; and the particle is that which tells of a meaning that is neither noun nor verb. Then he said to me: Follow it up and add to it what occurs to you. So I collected things from it and presented them to him. From ʿAbd Allāh b. Muḥammad, meaning al-Thawrī, who said: I heard Abū ʿUbaydah say: The first to establish grammar was Abū al-Aswad al-Duʾalī, then Maymūn al-Aqran, then ʿAnbasah al-Fīl, then ʿAbd Allāh b. Abī Isḥāq. He said: ʿĪsā b. ʿUmar wrote two books on grammar, naming one of them "al-Jāmiʿ" and the other "al-Mukmil." The poet said: Grammar altogether has become void, except what ʿĪsā b. ʿUmar produced. That is completion, and this is comprehensive, so they are for the people a sun and a moon. ʿUmar b. Shabbah said: Ḥayyān b. Bishr narrated to us with his chain from Abū Bakr b. ʿĀṣim, who said: The first to establish Arabic was Abū al-Aswad al-Duʾalī. He came to Ziyād in Basra and said: I see that the Arabs have mingled with the non-Arabs and their tongues have changed. Will you permit me to establish for the Arabs speech by which they may be known and by which they may set right their speech? He said: No. Then a man came to Ziyād and said: May God set the commander right, our father died and left sons (taraka banūna). He said: Summon Abū al-Aswad for me, then he said: Establish for the people that which I forbade you to establish for them. Al-Jāḥiẓ said: Abū al-Aswad is counted among the classes of people, and in all of them he is foremost. He was counted among the Followers, the jurists, the poets, the traditionists, the nobles, the horsemen, the commanders, the shrewd, the grammarians, those quick in answer, the generous, the Shia, and the bald nobles. Abū al-Aswad died in this year at the age of eighty-five. ʿĀmir b. ʿAbd Qays. ʿĀmir b. ʿAbd Allāh, who is called ʿĀmir b. ʿAbd Qays: He lived in the early period and transmitted from ʿUmar. He was constant in worship, extreme in asceticism. Kaʿb al-Aḥbār used to say: This is the monk of this community. From ʿĀmir b. Yasāf, who said: I heard al-Muʿallā b. Ziyād say: ʿĀmir b. ʿAbd Allāh had imposed upon himself a thousand rakʿahs every day. When he prayed the afternoon prayer, he would sit while his legs were swollen from long standing, and he would say: O self, for this you were commanded, and for this you were created. Soon the toil will pass. He used to say to himself: Rise, O abode of every evil; by the might of your Lord, I will drag you like the dragging of a camel, and if I can keep the earth from touching your grease, I will do so. Then he would writhe as a seed writhes on a frying pan, then stand and call: O God, the Fire has kept me from sleep, so forgive me. Faḍālah b. ʿUbayd. Faḍālah b. ʿUbayd b. Nāfidh, Abū Muḥammad al-Anṣārī: He accompanied the Messenger of God ﷺ, settled in Syria, and was a judge for Muʿāwiyah. He died in this year. Yazīd b. Rabīʿah b. Mufarrigh, Abū ʿUthmān al-Ḥimyarī. Yazīd b. Rabīʿah b. Mufarrigh, Abū ʿUthmān al-Ḥimyarī: His grandfather was named Mufarrigh because he wagered on a skin of milk that he would drink it all, and he drank it until he emptied it, so he was called Mufarrigh. Yazīd was an excellent, amatory poet, and the sayyid was from his descendants. He praised Marwān b. al-Ḥakam, saying: You established the market of praise, and the market of praise was not established in the markets. It is as if God has made to you the seizing of souls and the division of provisions. Yazīd loved Anāhīd bt. al-Aʿnaq, and al-Aʿnaq was a dihqān of the dihqāns of al-Ahwāz. Once he stopped at al-Mawṣil, and they married him to a woman. On the day when the consummation was to be that night, he went out hunting with his servant Burd. There he met a dihqān on a donkey. He said to him: From where have you come? He said: From al-Ahwāz. He said: What has become of a dihqān woman called Anāhīd bt. Aʿnaq? He said: The friend of Ibn Mufarrigh? He said: Yes. He said: Her eyelids do not dry from weeping over him. He said to his servant Burd: Do you hear? He said: Yes. He said: He is an unbeliever in the Merciful if my face does not go to her. Burd said to him: The people honored you and gave you in marriage their noble daughter, then you do this to them, and you go to Ibn Ziyād after having escaped from him. He said: Leave that aside. He is an unbeliever in the Merciful if he turns back from al-Ahwāz. And he went on his way to Basra, then he kept going to al-Ahwāz to visit Anāhīd. He came to ʿUbayd Allāh b. Abī Bakrah, who ordered for him a hundred thousand dirhams, a hundred servants, and a hundred noble camels. Yazīd was pursued by his creditors for a debt he owed, so he said to them: Go away. He sat at the gate of the commander. Abū ʿUmar b. ʿUbayd Allāh b. Maʿmar and Abū Ṭalḥah al-Ṭalaḥāt came out from the commander. When he saw him, he said: Abū ʿUthmān, what has made you sit here? He said: These creditors of mine have seized me for a debt. He said: How much is it? He said: Seventy thousand. He said: Ten thousand of it is on me. Then the other came out and asked him, and he said: Ten thousand is on me. People kept coming out, each guaranteeing something, until ʿAbd Allāh b. Abī Bakrah came out and asked him, and he told him. He said: How much has been guaranteed for you? He said: Forty thousand. He said: Enjoy it, and your entire debt is on me. Yazīd's paternal uncle used to reproach him for his love of Anāhīd, and would censure and shame him for it. So he said to him: "O uncle, I have a need in al-Ahwāz; thirty thousand dirhams are owed to me by a people there. If you see fit to endure [the hardship] with me and demand my right, then I will answer you." And he accompanied him, hired a ship, and set out for al-Ahwāz. He then wrote to Anāhīd: "Prepare yourself, adorn yourself, and come out to me with your slave-girls, for I am coming to you." When they alighted at her dwelling, she came out to them in her finery. When his uncle saw her, he said to him: "May God make you ugly! Why did you not attach yourself to someone like this?" He said: "O uncle, has she pleased you?" He said: "Who would not be pleased by this one?" He said: "Do you say this in earnest?" He said: "Yes, by God." He said: "Then, by God, she is this very one." He said: "Did you bring me here only for her sake?!" He said: "Yes." Then he departed, and Yazīd stayed with her until he died during the time of the plague in the days of Muṣʿab b. al-Zubayr.
Tarikh (al-Tabari) 2294No grade recorded
وفي سَنَةُ سَبْعِينَ اجْتَمَعَتِ الرُّومُ وَاسْتَجَاشُوا عَلَى مَنْ بِالشَّامِ ، فَصَالَحَ عَبْدُ الْمَلِكِ مَلِكَهُمْ عَلَى أَنْ يُؤَدِّيَ إِلَيْهِ كُلَّ جُمُعَةٍ أَلْفَ دِينَارٍ خَوْفًا مِنْهُ عَلَى الْمُسْلِمِينَ.
✧ In the year seventy The Byzantines gathered and called for reinforcements against those in Syria, so ʿAbd al-Malik made peace with their king on the condition that he would pay him every Friday one thousand dinars, out of fear for the Muslims.
Tarikh (al-Tabari) 2295No grade recorded
وَفي سنة سبعين شَخَصَ مُصْعَبٌ إِلَى مَكَّةَ، فِي قَوْلِ بَعْضِهِمْ، وَمَعَهُ أَمْوَالٌ كَثِيرَةٌ فَقَسَمَهَا فِي قَوْمِهِ وَغَيْرِهِمْ، وَقَدِمَ بِدَوَابَّ كَثِيرَةٍ وَظَهْرٍ وَأَثْقَالٍ، فَأَرْسَلَ إِلَى عَبْدِ اللَّهِ بْنِ صَفْوَانَ، وَجُبَيْرِ بْنِ شَيْبَةَ، وَعَبْدِ اللَّهِ بْنِ مُطِيعٍ مَالًا كَثِيرًا، وَنَحَرَ بُدْنًا كَثِيرَةً. عِنْدَ الْكَعْبَةِ أَلْفَ بَدَنَةٍ وَعِشْرِينَ أَلْفَ شَاةٍ، وَأَغْنَى سَاكِنِي مَكَّةَ ثُمَّ عَادَ إِلَى الْعِرَاقِ، وَأَنْعَمَ وَأَطْلَقَ لِجَمَاعَةٍ مِنْ رُؤَسَاءِ النَّاسِ بِالْحِجَازِ أَمْوَالًا كَثِيرَةً.
✧ And in the year seventy, Muṣʿab went to Makkah, according to the statement of some of them, and with him were abundant funds, and he distributed them among his people and others. And he arrived with many riding beasts, mounts, and baggage. Then he sent to ʿAbd Allāh b. Ṣafwān, Jubayr b. Shaybah, and ʿAbd Allāh b. Muṭīʿ a great amount of money, and he slaughtered many sacrificial camels at the Kaʿbah: one thousand camels and twenty thousand sheep, and he enriched the inhabitants of Makkah. Then he returned to Iraq, and he bestowed and granted to a group of the chiefs of the people in the Hijaz abundant funds.
Tarikh (al-Tabari) 2296No grade recorded
وَحَجَّ بِالنَّاسِ هَذِهِ السَّنَةَ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ كَانَ عُمَّالُهُ عَلَى أَمْصَارِهِ عُمَّالَهُ فِي السَّنَةِ الَّتِي قَبْلَهَا عَلَى الْمَعَاوِنِ وَالْقَضَاءِ، وَبِالشَّامِ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ.
✧ ʿAbd Allāh b. al-Zubayr led the people in the pilgrimage this year. His governors over the provinces, his functionaries that year and the preceding one for the diwans and the judiciary, and in Syria, was ʿAbd al-Malik b. Marwān.
Tarikh (al-Tabari) 2297No grade recorded
يَوْمِ الْجُفْرَةِ وَفِي سنة سبعين سَارَ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ يُرِيدُ مُصْعَبًا، فَقَالَ لَهُ خَالِدُ بْنُ عَبْدِ اللَّهِ بْنِ خَالِدِ بْنِ أَسِيدٍ: إِنْ وَجَّهْتَنِي إِلَى الْبَصْرَةِ، وَأَتْبَعْتَنِي خَيْلًا يَسِيرَةً - رَجَوْتُ أَنْ أَغْلِبَ لَكَ عَلَيْهَا. فَوَجَّهَهُ عَبْدُ الْمَلِكِ، فَقَدِمَهَا مُسْتَخْفِيًا فِي خَاصَّتِهِ حَتَّى نَزَلَ عَلَى عَمْرِو بْنِ أَصْمَعَ، وَقِيلَ: نَزَلَ عَلَى عَلِيِّ بْنِ أَصْمَعَ الْبَاهِلِيِّ، فَأَرْسَلَ عَمْرٌو إِلَى عَبَّادِ بْنِ الْحُصَيْنِ، وَهُوَ عَلَى شُرْطَةِ ابْنِ مَعْمَرٍ، وَكَانَ مُصْعَبٌ قَدِ اسْتَخْلَفَهُ عَلَى الْبَصْرَةِ، وَرَجَا ابْنُ أَصْمَعَ أَنْ يُبَايِعَهُ عَبَّادُ بْنُ الْحُصَيْنِ وَقَالَ لَهُ: إِنِّي قَدْ أَجَرْتُ خَالِدًا، وَأَحْبَبْتُ أَنْ تَعْلَمَ ذَلِكَ لِتَكُونَ ظَهْرًا لِي. فَوَافَاهُ الرَّسُولُ حِينَ نَزَلَ عَنْ فَرَسِهِ، فَقَالَ عَبَّادٌ: قُلْ لَهُ: وَاللَّهِ لَا أَضَعُ لَبِدَ فَرَسِي حَتَّى آتِيكَ فِي الْخَيْلِ. فَقَالَ ابْنُ أَصْمَعَ لِخَالِدٍ: إِنَّ عَبَّادًا يَأْتِينَا السَّاعَةَ، وَلَا أَقْدِرُ أَنْ أَمْنَعَكَ عَنْهُ، فَعَلَيْكَ بِمَالِكِ بْنِ مِسْمَعٍ. فَخَرَجَ خَالِدٌ يَرْكُضُ وَقَدْ أَخْرَجَ رِجْلَيْهِ مِنَ الرِّكَابَيْنِ حَتَّى أَتَى مَالِكًا، فَقَالَ: أَجِرْنِي. فَأَجَارَهُ، وَأَرْسَلَ إِلَى بَكْرِ بْنِ وَائِلٍ وَالْأَزْدِ، فَكَانَ أَوَّلَ رَايَةٍ أَتَتْهُ رَايَةُ بَنِي يَشْكُرَ، وَأَقْبَلَ عَبَّادٌ فِي الْخَيْلِ، فَتَوَاقَفُوا وَلَمْ يَكُنْ بَيْنَهُمْ قِتَالٌ. فَلَمَّا كَانَ الْغَدُ عَدَوْا إِلَى جُفْرَةِ نَافِعِ بْنِ الْحَارِثِ، وَمَعَ خَالِدٍ رِجَالٌ مِنْ تَمِيمٍ، مِنْهُمْ: صَعْصَعَةُ بْنُ مُعَاوِيَةَ، وَعَبْدُ الْعَزِيزِ بْنُ بِشْرٍ، وَمُرَّةُ بْنُ مِحْكَانٍ وَغَيْرُهُمْ، وَكَانَ أَصْحَابُ خَالِدٍ جُفْرِيَّةً يَنْتَسِبُونَ إِلَى الْجُفْرَةِ، وَأَصْحَابُ ابْنِ مَعْمَرٍ زُبَيْرِيَّةً، وَكَانَ مِنْ أَصْحَابِ خَالِدٍ: عُبَيْدُ اللَّهِ بْنُ أَبِي بَكْرَةَ، وَحُمْرَانُ بْنُ أَبَانٍ، وَالْمُغِيرَةُ بْنُ الْمُهَلَّبِ، وَمِنَ الزُّبَيْرِيَّةِ: قَيْسُ بْنُ الْهَيْثَمِ السُّلَمِيُّ. وَوَجَّهَ مُصْعَبٌ زَحْرَ بْنَ قَيْسٍ الْجُعْفِيَّ مَدَدًا لِابْنِ مَعْمَرٍ فِي أَلْفٍ، وَوَجَّهْ عَبْدُ الْمَلِكِ عُبَيْدَ اللَّهِ بْنَ زِيَادِ بْنِ ظَبْيَانَ مَدَدًا لِخَالِدٍ. فَأَرْسَلَ عُبَيْدُ اللَّهِ إِلَى الْبَصْرَةِ مَنْ يَأْتِيهِ بِالْخَبَرِ، فَعَادَ إِلَيْهِ فَأَخْبَرَهُ بِتَفَرُّقِ الْقَوْمِ، فَرَجَعَ إِلَى عَبْدِ الْمَلِكِ. فَاقْتَتَلُوا أَرْبَعَةً وَعِشْرِينَ يَوْمًا، وَأُصِيبَتْ عَيْنُ مَالِكِ بْنِ مِسْمَعٍ، وَضَجِرَ مِنَ الْحَرْبِ، وَمَشَتْ بَيْنَهُمُ السُّفَرَاءُ، فَاصْطَلَحُوا عَلَى أَنْ يَخْرُجَ خَالِدٌ مِنَ الْبَصْرَةِ، فَأَخْرَجَهُ مَالِكٌ. ثُمَّ لَحِقَ مَالِكٌ بِثَأَجٍ. وَكَانَ عَبْدُ الْمَلِكِ قَدْ رَجَعَ إِلَى دِمَشْقَ، فَلَمْ يَكُنْ لِمُصْعَبٍ هِمَّةٌ إِلَّا الْبَصْرَةُ، وَطَمِعَ أَنْ يُدْرِكَ بِهَا خَالِدًا، فَوَجَدَهُ قَدْ خَرَجَ، وَسَخِطَ مُصْعَبٌ عَلَى ابْنِ مَعْمَرٍ، وَأَحْضَرَ أَصْحَابَ خَالِدٍ فَشَتَمَهُمْ وَسَبَّهُمْ، فَقَالَ لِعُبَيْدِ اللَّهِ بْنِ أَبِي بَكْرَةَ: يَا ابْنَ مَسْرُوحٍ، إِنَّمَا أَنْتَ ابْنُ كَلْبَةٍ تَعَاوَرَهَا الْكِلَابُ، فَجَاءَتْ بِأَحْمَرَ وَأَصْفَرَ وَأَسْوَدَ مِنْ كُلِّ كَلْبٍ بِمَا يُشْبِهُهُ، وَإِنَّمَا كَانَ أَبُوكَ عَبْدًا نَزَلَ إِلَى رَسُولِ اللَّهِ ﷺ مِنْ حِصْنِ الطَّائِفِ، ثُمَّ ادَّعَيْتُمْ أَنَّ أَبَا سُفْيَانَ زَنَى بِأُمِّكُمْ، وَاللَّهِ لَئِنْ بَقِيتُ لَأُلْحِقَنَّكُمْ بِنَسَبِكُمْ. ثُمَّ دَعَا حُمْرَانَ فَقَالَ لَهُ: إِنَّمَا أَنْتَ ابْنُ يَهُودِيَّةٍ عِلْجٌ نَبَطِيٌّ سُبِيتَ مِنْ عَيْنِ التَّمْرِ. وَقَالَ لِلْحَكَمِ بْنِ الْمُنْذِرِ بْنِ الْجَارُودِ، وَلِعَبْدِ اللَّهِ بْنِ فَضَالَةَ الزَّهْرَانِيِّ، وَلِعَلِيِّ بْنِ أَصْمَعَ، وَلِعَبْدِ الْعَزِيزِ بْنِ بِشْرٍ، وَغَيْرِهِمْ نَحْوَ هَذَا مِنَ التَّوْبِيخِ وَالتَّقْرِيعِ، وَضَرْبِهِمْ مِائَةَ مِائَةٍ، وَحَلَقَ رُءُوسَهُمْ وَلِحَاهُمْ، وَهَدَمَ دُورَهُمْ وَصَحَّرَهُمْ فِي الشَّمْسِ ثَلَاثًا، وَحَمَلَهُمْ عَلَى طَلَاقِ نِسَائِهِمْ، وَجَمَّرَ أَوْلَادَهُمْ فِي الْبُعُوثِ، وَطَافَ بِهِمْ فِي أَقْطَارِ الْبَصْرَةِ، وَأَحْلَفَهُمْ أَنْ لَا يَنْكِحُوا الْحَرَائِرَ، وَهَدَمَ دَارَ مَالِكِ بْنِ مِسْمَعٍ وَأَخَذَ مَا فِيهَا، فَكَانَ مِمَّا أَخَذَ جَارِيَةٌ وَلَدَتْ لَهُ عَمْرَو بْنَ مُصْعَبٍ. وَأَقَامَ مُصْعَبٌ بِالْبَصْرَةِ، ثُمَّ شَخَصَ إِلَى الْكُوفَةِ، فَلَمْ يَزَلْ بِهَا حَتَّى خَرَجَ إِلَى حَرْبِ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ.
✧ The Day of al-Jufrah In the year seventy, ʿAbd al-Malik b. Marwān set out intending to attack Muṣʿab. Khālid b. ʿAbd Allāh b. Khālid b. Usayd said to him: If you send me to al-Baṣrah, and follow me with a small force of cavalry, I hope to gain it for you. So ʿAbd al-Malik sent him, and he arrived there secretly among his close followers until he alighted at the house of ʿAmr b. Aṣmaʿ; and it is said: he alighted at the house of ʿAlī b. Aṣmaʿ al-Bāhilī. ʿAmr sent to ʿAbbād b. al-Ḥuṣayn, who was in charge of Ibn Maʿmar's guard, for Muṣʿab had appointed Ibn Maʿmar as his deputy over al-Baṣrah. Ibn Aṣmaʿ hoped that ʿAbbād b. al-Ḥuṣayn would give allegiance to him and said to him: I have granted protection to Khālid, and I would like you to know that so that you may be a support to me. The messenger reached him just as he dismounted from his horse. ʿAbbād said: Tell him: By God, I will not set down my horse's saddle-cloth until I come to you with the cavalry. Ibn Aṣmaʿ said to Khālid: ʿAbbād will come to us within the hour, and I cannot protect you from him, so go to Mālik b. Mismāʿ. Khālid went out at a gallop, having taken his feet out of the stirrups, until he came to Mālik and said: Grant me protection. So he granted him protection and sent to Bakr b. Wāʾil and al-Azd. The first banner that came to him was the banner of Banū Yashkur. ʿAbbād advanced with the cavalry, and they faced each other, but there was no fighting between them. On the morrow they came to the Jufrah of Nāfiʿ b. al-Ḥārith. With Khālid were men from Tamīm, among them Ṣaʿṣaʿah b. Muʿāwiyah, ʿAbd al-ʿAzīz b. Bishr, Murrah b. Miḥkān, and others. Khālid's followers were Jufriyyah, tracing their name to al-Jufrah, and Ibn Maʿmar's followers were Zubayriyyah. Among Khālid's followers were ʿUbayd Allāh b. Abī Bakrah, Ḥumrān b. Abān, and al-Mughīrah b. al-Muhallab; and among the Zubayriyyah was Qays b. al-Haytham al-Sulamī. Muṣʿab sent Zaḥr b. Qays al-Juʿfī as reinforcement to Ibn Maʿmar with a thousand men, and ʿAbd al-Malik sent ʿUbayd Allāh b. Ziyād b. Ẓabyān as reinforcement to Khālid. ʿUbayd Allāh sent someone to al-Baṣrah to bring him news, and the man returned and told him that the people were divided, so he went back to ʿAbd al-Malik. They fought for twenty-four days. The eye of Mālik b. Mismāʿ was injured, and he grew weary of the war. Envoys went between them, and they made peace on the condition that Khālid should leave al-Baṣrah, so Mālik brought him out. Then Mālik joined Thaʾaj. ʿAbd al-Malik had already returned to Damascus. Muṣʿab had no concern other than al-Baṣrah, and he hoped to catch Khālid there, but he found that he had left. Muṣʿab was angry with Ibn Maʿmar, and he brought Khālid's followers and reviled and insulted them. He said to ʿUbayd Allāh b. Abī Bakrah: O son of Masrūḥ, you are only the son of a bitch that dogs mounted in turn, and she gave birth to a red one, a yellow one, and a black one, from every dog something resembling it. Your father was only a slave who came down to the Messenger of God ﷺ from the fortress of al-Ṭāʾif. Then you claimed that Abū Sufyān committed adultery with your mother. By God, if I remain alive I shall attach you to your lineage. Then he summoned Ḥumrān and said to him: You are only the son of a Jewish woman, a Nabataean boor who was captured at ʿAyn al-Tamr. And he said to al-Ḥakam b. al-Mundhir b. al-Jārūd, and to ʿAbd Allāh b. Faḍālah al-Zahrānī, and to ʿAlī b. Aṣmaʿ, and to ʿAbd al-ʿAzīz b. Bishr, and to others, similar words of reproach and rebuke, and he had them beaten with a hundred lashes each, shaved their heads and beards, demolished their houses, exposed them to the sun for three days, compelled them to divorce their wives, conscripted their sons into the armies, paraded them through the districts of al-Baṣrah, made them swear that they would not marry free women, and demolished the house of Mālik b. Mismāʿ and took what was in it. Among what he took was a slave girl who bore him ʿAmr b. Muṣʿab. Muṣʿab remained in al-Baṣrah, then departed to al-Kūfah, and he stayed there until he went out to fight ʿAbd al-Malik b. Marwān.
Tarikh (al-Tabari) 2298No grade recorded
مَقْتَلِ عُمَيْرِ بْنِ الْحُبَابِ بْنِ جَعْدَةَ السُّلَمِيِّ وفِي سنة سبعين قُتِلَ عُمَيْرُ بْنُ الْحُبَابِ بْنِ جَعْدَةَ السُّلَمِيُّ، وَنَحْنُ نَذْكُرُ سَبَبَ الْحَرْبِ بَيْنَ قَيْسٍ وَتَغْلِبَ حَتَّى آلَ الْأَمْرُ إِلَى قَتْلِ عُمَيْرٍ. وَكَانَ سَبَبُ ذَلِكَ أَنَّهُ لَمَّا انْقَضَى أَمْرُ مَرْجِ رَاهِطٍ، وَسَارَ زُفَرُ بْنُ الْحَارِثِ الْكَلَّائِيُّ إِلَى قَرْقِيسِيَا، عَلَى مَا ذَكَرْنَاهُ، وَبَايَعَ عُمَيْرُ مَرْوَانَ بْنَ الْحَكَمِ وَفِي نَفْسِهِ مَا فِيهَا بِسَبَبِ قَتْلِ قَيْسٍ بِالْمَرْجِ، فَلَمَّا سَيَّرَ مَرْوَانُ بْنُ الْحَكَمِ عُبَيْدَ اللَّهِ بْنَ زِيَادٍ إِلَى الْجَزِيرَةِ وَالْعِرَاقِ كَانَ عُمَيْرٌ مَعَهُ، فَلَقُوا سُلَيْمَانَ بْنَ صُرَدٍ بِعَيْنِ الْوَرْدَةِ، وَسَارَ عُبَيْدُ اللَّهِ إِلَى قَرْقِيسِيَا لِقِتَالِ زُفَرَ، فَثَبَّطَهُ عُمَيْرٌ، وَأَشَارَ عَلَيْهِ بِالْمَسِيرِ إِلَى الْمَوْصِلِ قَبْلَ وُصُولِ جَيْشِ الْمُخْتَارِ إِلَيْهَا، وَسَارَ إِلَيْهَا وَلَقِيَ إِبْرَاهِيمَ بْنَ الْأَشْتَرِ بِالْخَازِرِ، فَمَالَ عُمَيْرٌ مَعَهُ، فَانْهَزَمَ جَيْشُ عُبَيْدِ اللَّهِ وَقُتِلَ هُوَ، فَأَتَى عُمَيْرٌ قَرْقِيسِيَا وَصَارَ مَعَ زُفَرَ، فَجَعَلَا يَطْلُبَانِ كَلْبًا وَالْيَمَانِيَةَ بِمَنْ قَتَلُوا مِنْ قَيْسٍ، وَكَانَ مَعَهُمَا قَوْمٌ مِنْ تَغْلِبَ يُقَاتِلُونَ مَعَهُمَا وَيَدُلُّونَهُمَا. وَشُغِلَ عَبْدُ الْمَلِكِ عَنْهُمَا بِمُصْعَبٍ، وَتَغَلَّبَ عُمَيْرٌ عَلَى نَصِيبِينَ. ثُمَّ إِنَّهُ مَلَّ الْمُقَامَ بِقَرْقِيسِيَا، فَاسْتَأْمَنَ إِلَى عَبْدِ الْمَلِكِ فَآمَنَهُ، ثُمَّ غَدَرَ بِهِ فَحَبَسَهُ عِنْدَ مَوْلَاهُ الرَّيَّانِ، فَسَقَاهُ عُمَيْرٌ وَمَنْ مَعَهُ مِنَ الْحَرَسِ خَمْرًا حَتَّى أَسْكَرَهُمْ، وَتَسَلَّقَ فِي سُلَّمٍ مِنْ حِبَالٍ، وَخَرَجَ مِنَ الْحَبْسِ وَعَادَ إِلَى الْجَزِيرَةِ، وَنَزَلَ عَلَى نَهْرِ الْبَلِيخِ بَيْنَ حَرَّانَ وَالرَّقَّةِ، فَاجْتَمَعَتْ إِلَيْهِ قَيْسٌ، فَكَانَ يُغِيرُ بِهِمْ عَلَى كَلْبٍ وَالْيَمَانِيَةِ، وَكَانَ مَنْ مَعَهُ يَسْتَأْوُونَ جَوَارِيَ تَغْلِبَ، وَيُسَخِّرُونَ مَشَايِخَهُمْ مِنَ النَّصَارَى، فَهَاجَ ذَلِكَ بَيْنَهُمْ شَرًّا لَمْ يَبْلُغِ الْحَرْبَ، وَذَلِكَ قَبْلَ مَسِيرِ عَبْدِ الْمَلِكِ إِلَى مُصْعَبٍ وَزُفَرَ. ثُمَّ إِنَّ عُمَيْرًا أَغَارَ عَلَى كَلْبٍ، ثُمَّ رَجَعَ فَنَزَلَ عَلَى الْخَابُورِ، وَكَانَتْ مَنَازِلُ تَغْلِبَ بَيْنَ الْخَابُورِ وَالْفُرَاتِ وَدِجْلَةَ. وَكَانَتْ بِحَيْثُ نَزَلَ عُمَيْرٌ امْرَأَةٌ مِنْ تَمِيمٍ نَاكِحٌ فِي تَغْلِبَ يُقَالُ لَهَا أُمُّ دُوَيْلٍ، فَأَخَذَ غُلَامٌ مِنْ بَنِي الْحَرِيشِ أَصْحَابِ عُمَيْرٍ عَدَدًا مِنْ غَنَمِهَا، فَشَكَتْ إِلَى عُمَيْرٍ، فَلَمْ يَمْنَعْ عَنْهَا، فَأَخَذُوا الْبَاقِيَ، فَمَانَعَهُمْ قَوْمٌ مِنْ تَغْلِبَ، فَقُتِلَ رَجُلٌ مِنْهُمْ يُقَالُ لَهُ مُجَاشِعٌ التَّغْلِبِيُّ، وَجَاءَ دُوَيْلٌ فَشَكَتْ أُمُّهُ إِلَيْهِ، وَكَانَ فَارِسًا مِنْ فُرْسَانِ تَغْلِبَ، فَسَارَ فِي قَوْمِهِ، وَجَعَلَ يُذَكِّرُهُمْ مَا تَصْنَعُ بِهِمْ قَيْسٌ، وَيَشْكُوا إِلَيْهِمْ مَا أُخِذَ مِنْ غَنَمِ أُمِّهِ، فَاجْتَمَعَ مِنْهُمْ جَمَاعَةٌ، وَأَمَّرُوا عَلَيْهِمْ شُعَيْثَ بْنَ مُلَيْكٍ التَّغْلِبِيَّ، وَأَغَارُوا عَلَى بَنِي الْحَرِيشِ وَمَعَهُمْ قَوْمٌ مِنْ نُمَيْرٍ، فَقَتَلَ فِيهِمُ التَّغْلِبِيُّونَ، وَاسْتَاقُوا ذَوْدًا لِامْرَأَةٍ مِنْهُمْ يُقَالُ لَهَا أُمُّ الْهَيْثَمِ، فَمَانَعَهُمُ الْقَيْسِيُّونَ فَلَمْ يَقْدِرُوا عَلَى مَنْعِهِمْ، فَقَالَ الْأَخْطَلُ: فَإِنْ تَسْأَلُونَا بِالْحَرِيشِ فَإِنَّنَا مُنِينَا بِنُوكٍ مِنْهُمُ وَفُجُورِ غَدَاةَ تَحَامَتْنَا الْحَرِيشُ كَأَنَّهَا كِلَابٌ بَدَتْ أَنْيَابُهَا لِهَرِيرِ وَجَاؤُوا بِجَمْعٍ نَاصِرٍ أُمَّ هَثْيَمٍ فَمَا رَجَعُوا مِنْ ذَوْدِهَا بِبَعِيرِ
✧ The killing of ʿUmayr b. al-Ḥubāb b. Jaʿdah al-Sulamī In the year seventy, ʿUmayr b. al-Ḥubāb b. Jaʿdah al-Sulamī was killed. We will mention the cause of the war between Qays and Taghlib until the matter led to the killing of ʿUmayr. The cause of that was that when the affair of Marj Rāhiṭ had ended, and Zufar b. al-Ḥārith al-Kilāʾī went to Qarqīsiyā, as we mentioned, and ʿUmayr pledged allegiance to Marwān b. al-Ḥakam while harboring in his heart what he harbored because of the killing of Qays at Marj, then when Marwān b. al-Ḥakam sent ʿUbayd Allāh b. Ziyād to the Jazīrah and Iraq, ʿUmayr was with him, and they met Sulaymān b. Ṣurad at ʿAyn al-Wardah. ʿUbayd Allāh then marched to Qarqīsiyā to fight Zufar, but ʿUmayr detained him and advised him to march to Mosul before the army of al-Mukhtār arrived there. He marched to it and met Ibrāhīm b. al-Ashtar at al-Khāzir, and ʿUmayr sided with him, so the army of ʿUbayd Allāh was defeated and he was killed. ʿUmayr then went to Qarqīsiyā and joined Zufar, and the two of them sought out Kalb and the Yemenites for what they had done in killing Qays. With them were a group from Taghlib fighting alongside them and guiding them. ʿAbd al-Malik was distracted from them by Muṣʿab, and ʿUmayr seized Naṣībīn. Then he grew weary of staying in Qarqīsiyā, so he sought amnesty from ʿAbd al-Malik, who granted it. Then ʿAbd al-Malik betrayed him and imprisoned him with his client al-Rayyān. ʿUmayr gave wine to al-Rayyān and the guards who were with him until he made them drunk, climbed up on a ladder of ropes, left the prison, returned to the Jazīrah, and encamped on the Balīkh River between Ḥarrān and al-Raqqah. Qays gathered to him, and he used to raid Kalb and the Yemenites with them. Those with him used to take Taghlib slave girls as concubines and force their Christian elders into menial labor, and that stirred up evil among them that did not reach war, and that was before ʿAbd al-Malik's march against Muṣʿab and Zufar. Then ʿUmayr raided Kalb and returned to encamp on the Khābūr. The settlements of Taghlib were between the Khābūr, the Euphrates, and the Tigris. Where ʿUmayr encamped there was a woman of Tamīm married into Taghlib called Umm Duwayl. A boy from the Banū al-Ḥarīsh, companions of ʿUmayr, took a number of her sheep, and she complained to ʿUmayr, but he did not restrain them. They then took the rest, and a group from Taghlib resisted them, and a man of theirs called Mujāshiʿ al-Taghlibī was killed. Duwayl came, and his mother complained to him; he was a horseman of the horsemen of Taghlib. He went among his people, reminding them of what Qays were doing to them and complaining to them about what had been taken of his mother's sheep. A group of them gathered, and they appointed over them Shuʿayth b. Mulayk al-Taghlibī. They raided the Banū al-Ḥarīsh, and with them were a group from Numayr. The Taghlibīs killed among them, and they drove off a small herd of camels belonging to a woman of theirs called Umm al-Haytham. The Qaysīs tried to prevent them but could not, so al-Akhṭal said: If you ask us about al-Ḥarīsh, we have indeed been afflicted with foolish ones from among them and with wickedness, On the morning when al-Ḥarīsh avoided us as if they were dogs that bared their fangs for snarling, And they came with a host aiding Umm Hathīm, but they did not return with a single camel of her herd.
Tarikh (al-Tabari) 2299No grade recorded
يَوْمُ مَاكِسِينَ وَلَمَّا اسْتَحْكَمَ الشَّرُّ بَيْنَ قَيْسٍ وَتَغْلِبَ، وَعَلَى قَيْسٍ عُمَيْرٌ، وَعَلَى تَغْلِبَ شُعَيْثٌ، غَزَا عُمَيْرٌ بَنِي تَغْلِبَ وَجَمَاعَتَهُمْ بِمَاكِسِينَ مِنَ الْخَابُورِ، فَاقْتَتَلُوا قِتَالًا شَدِيدًا، وَهِيَ أَوَّلُ وَقْعَةٍ لَهُمْ، فَقُتِلَ مِنْ بَنِي تَغْلِبَ خَمْسُمِائَةٍ، وَقُتِلَ شُعَيْثٌ، وَكَانَتْ رِجْلُهُ قُطِعَتْ، فَقَاتَلَ حَتَّى قُتِلَ وَهُوَ يَقُولُ: قَدْ عَلِمَتْ قَيْسٌ وَنَحْنُ نَعْلَمْ أَنَّ الْفَتَى يَقْتُلُ وَهُوَ أَجْذَمْ
✧ The Day of Mākisīn When the evil between Qays and Taghlib became entrenched—with ʿUmayr over Qays and Shuʿayth over Taghlib—ʿUmayr raided Banū Taghlib and their assembly at Mākisīn on the Khābūr. They fought a fierce battle, and it was their first encounter. Five hundred of Banū Taghlib were killed, and Shuʿayth was killed. His leg had been cut off, yet he fought until he was killed, saying: Qays have known, and we know, that the young man is killed while he is maimed.
Tarikh (al-Tabari) 2300No grade recorded
يَوْمُ الثَّرْثَارِ الْأَوَّلِ وَالثَّرْثَارُ نَهَرٌ أَصْلُ مَنْبَعِهِ شَرْقِيُّ سِنْجَارَ، وَبِالْقُرْبِ مِنْ قَرْيَةٍ يُقَالُ لَهَا سُرَّقَ، وَيُفْرِغُ فِي دِجْلَةَ بَيْنَ الْكَحِيلِ وَرَأْسِ الْأَيْلِ مِنْ عَمَلِ الْفَرَجِ. لَمَّا قُتِلَ بِمَاكِسِينَ مَنْ ذَكَرْنَا اسْتَمَدَّتْ تَغْلِبُ وَحَشَدَتْ، وَاجْتَمَعَتْ إِلَيْهَا النَّمِرُ بْنُ قَاسِطٍ، وَأَتَاهَا الْمُشَجَّرُ بْنُ الْحَارِثِ الشَّيْبَانِيُّ، وَكَانَ مِنْ سَادَاتِهِمْ بِالْجَزِيرَةِ، وَأَتَاهَا عُبَيْدُ اللَّهِ بْنُ زِيَادِ بْنِ ظَبْيَانَ مُنْجِدًا لَهُمْ عَلَى قَيْسٍ، فَلِذَلِكَ حَقَدَ عَلَيْهِ مُصْعَبُ بْنُ الزُّبَيْرِ حَتَّى قَتَلَ أَخَاهُ النَّابِئَ بْنَ زِيَادٍ، وَاسْتَنْجَدَ عُمَيْرٌ تَمِيمًا وَأَسَدًا، فَلَمْ يُنْجِدْهُ مِنْهُمْ أَحَدٌ. فَالْتَقَوْا عَلَى الثَّرْثَارِ، وَقَدْ جَعَلَتْ تَغْلِبُ عَلَيْهَا بَعْدَ شُعَيْبٍ زِيَادَ بْنَ هَوْبَرٍ، وَيُقَالُ: يَزِيدَ بْنَ هَوْبَرٍ التَّغْلِبِيَّ، فَاقْتَتَلُوا قِتَالًا شَدِيدًا، فَانْهَزَمَتْ قَيْسٌ، وَقَتَلَتْ تَغْلِبُ وَمَنْ مَعَهَا مِنْهُمْ مَقْتَلَةً عَظِيمَةً، وَبَقَرُوا بُطُونَ ثَلَاثِينَ امْرَأَةٍ مِنْ بَنِي سُلَيْمٍ، وَقَالَتْ لَيْلَى بِنْتُ الْحَارِسِ التَّغْلِبِيَّةُ، وَقِيلَ هِيَ لِلْأَخْطَلِ: لَمَّا رَأَوْنَا وَالصَّلِيبَ طَالِعَا وَمَارَسَرْجِيسَ وَسُمًّا نَاقِعَا وَالْخَيْلَ لَا تَحْمِلُ إِلَّا دَارِعَا وَالْبِيضَ فِي أَيْمَانِنَا قَوَاطِعَا خَلَّوْا لَنَا الثَّرْثَارَ وَالْمَزَارِعَا وَحِنْطَةً طَيْسًا وَكَرْمًا يَانِعَا
✧ The First Day of al-Tharthār Al-Tharthār is a river whose source originates east of Sinjār, near a village called Surraq, and it empties into the Tigris between al-Kaḥīl and Raʾs al-Ayl in the district of al-Faraj. When those we have mentioned were killed at Mākisīn, Taghlib sought reinforcements and mobilized, and al-Namir b. Qāsiṭ joined them, and al-Mushajjar b. al-Ḥārith al-Shaybānī came to them—he was one of their chiefs in the Jazīrah—and ʿUbayd Allāh b. Ziyād b. Ẓabyān came to them as an ally against Qays. For that reason Muṣʿab b. al-Zubayr bore a grudge against him until he killed his brother al-Nābiʾ b. Ziyād. ʿUmayr sought the aid of Tamīm and Asad, but none of them came to his aid. They met at al-Tharthār, and Taghlib had placed after Shuʿayb Ziyād b. Hawbar—and it is said Yazīd b. Hawbar al-Taghlibī—in command over them. They fought a fierce battle, and Qays was routed, and Taghlib and those with them inflicted a great slaughter upon them, and they ripped open the bellies of thirty women of Banū Sulaym. Laylā bt. al-Ḥārith al-Taghlibiyya said—and it is said the verses belong to al-Akhṭal: When they saw us, with the cross appearing, and Mār Sarjīs and deadly poison, And the horses carrying none but the armored, And the white blades in our right hands, cutting, They abandoned to us al-Tharthār and the sown fields, And abundant wheat and ripening vines.
Tarikh (al-Tabari) 2301No grade recorded
يَوْمُ الثَّرْثَارِ الثَّانِي ثُمَّ إِنَّ قَيْسًا تَجَمَّعَتْ وَاسْتَمَدَّتْ وَاسْتَعَدَّتْ وَعَلَيْهَا عُمَيْرُ بْنُ الْحُبَابِ، وَأَتَاهُمْ زُفَرُ بْنُ الْحَارِثِ مِنْ قَرْقِيسِيَا، وَكَانَ رَئِيسَ بَنِي تَغْلِبَ، وَالنَّمِرِ، وَمَعَهُمَا ابْنُ هَوْبَرٍ، فَالْتَقَوْا بِالثَّرْثَارِ، وَاقْتَتَلُوا أَشَدَّ قِتَالٍ اقْتَتَلَهُ النَّاسُ، وَانْهَزَمَتْ بَنُو عَامِرٍ، وَكَانَتْ عَلَى مُجَنَّبَةِ قَيْسٍ، وَصَبَرَتْ سُلَيْمٌ وَأَعْصَرَتْ حَتَّى انْهَزَمَتْ تَغْلِبُ وَمَنْ مَعَهَا، وَقُتِلَ ابْنَا عَبْدِ يَشُوعَ وَغَيْرُهُمَا مِنْ أَشْرَافِ تَغْلِبَ، فَقَالَ عُمَيْرُ بْنُ الْحُبَابِ: فِدًا لِفَوَارِسِ الثَّرْثَارِ نَفْسِي وَمَا جَمَّعْتُ مِنْ أَهْلٍ وَمَالِ وَوَلَّتْ عَامِرٌ عَنَّا فَأَجْلَتْ وَحَوْلِي مِنْ رَبِيعَةَ كَالْجِبَالِ أُكَاوِحُهُمْ بِدُهْمٍ مِنْ سُلَيْمٍ وَأُعْصِرُ كَالْمَصَاعِيبِ النِّهَالِ وَقَالَ زُفَرُ بْنُ الْحَارِثِ: أَلَا مَنْ مُبْلِغٌ عَنِّي عُمَيْرًا رِسَالَةَ نَاصِحٍ وَعَلَيْهِ زَارِي أَنَتْرُكُ حَيَّ ذِي يَمَنٍ وَكَلْبًا وَنَجْعَلُ جِدَّنَا بِكَ فِي نِزَارِ كَمُعْتَمِدٍ عَلَى إِحْدَى يَدَيْهِ فَخَانَتْهُ بِوَهْنٍ وَانْكِسَارِ
✧ The Second Day of al-Tharthār Then Qays gathered, sought reinforcements, and prepared, with ʿUmayr b. al-Ḥubāb over them, and Zufar b. al-Ḥārith came to them from Qarqīsiyā, and he was the chief of Banū Taghlib and al-Namir, and with them was Ibn Hawbar. They met at al-Tharthār, and they fought the most severe fighting that people had fought, and Banū ʿĀmir were routed, and they had been on the flank of Qays. Sulaym and Aʿṣar held firm until Taghlib and those with them were routed, and the two sons of ʿAbd Yashūʿ and others among the nobles of Taghlib were killed. ʿUmayr b. al-Ḥubāb said: May my soul be a ransom for the horsemen of al-Tharthār, and what I have gathered of family and wealth. And ʿĀmir turned away from us and fled, while around me from Rabīʿah were like mountains. I fought them with dark horses from Sulaym, and Aʿṣar like untamed stallions coming to water. And Zufar b. al-Ḥārith said: Is there one to convey from me to ʿUmayr the message of a sincere adviser, though he blames him? Shall we leave the tribe of Dhū Yaman and Kalb, and make our striving with you among Nizār? Like one who leans upon one of his hands, and it failed him through weakness and fracture.
Tarikh (al-Tabari) 2302No grade recorded
يَوْمُ الْفُدَيْنِ وَأَغَارَ عُمَيْرُ بْنُ الْحُبَابِ عَلَى الْفُدَيْنِ، وَهِيَ قَرْيَةٌ عَلَى الْخَابُورِ، وَقَتَلَ مَنْ بِهَا مِنْ بَنِي تَغْلِبَ، فَهَزَمَهُمْ، فَقَالَ نُفَيْعُ بْنُ صَفَّارٍ الْمُحَارِبِيُّ: لَوْ تُسْأَلُ الْأَرْضُ الْفَضَاءُ عَلَيْكُمُ شَهِدَ الْفُدَيْنُ بِهُلْكِكُمْ وَالصُّوَّرُ وَالصُّوَّرُ: قَرْيَةٌ مِنَ الْفُدَيْنِ.
✧ The Day of al-Fudayn ʿUmayr b. al-Ḥubāb raided al-Fudayn, which is a village on the Khābūr, and killed those of Banū Taghlib who were in it, and routed them. Nufayʿ b. Ṣaffār al-Muḥāribī said: If the open earth were asked about you, al-Fudayn and al-Ṣuwar would witness your destruction. Al-Ṣuwar is a village belonging to al-Fudayn.
Tarikh (al-Tabari) 2303No grade recorded
يَوْمُ السُّكَيْرِ وَهُوَ عَلَى الْخَابُورِ، يُسَمَّى سُكَيْرَ الْعَبَّاسِ. ثُمَّ اجْتَمَعُوا وَالْتَقَوْا بِالسُّكَيْرِ، وَعَلَى قَيْسٍ عُمَيْرُ بْنُ الْحُبَابِ، وَعَلَى تَغْلِبَ وَالنَّمِرِ يَزِيدُ بْنُ هَوْبَرٍ، فَاقْتَتَلُوا قِتَالًا شَدِيدًا، فَانْهَزَمَتْ تَغْلِبُ وَالنَّمِرُ، وَهَرَبَ عُمَيْرُ بْنُ جَنْدَلٍ، وَهُوَ مِنْ فُرْسَانِ تَغْلِبَ، فَقَالَ عُمَيْرُ بْنُ الْحُبَابِ: وَأَفْلَتَنَا يَوْمَ السُّكَيْرِ ابْنُ جَنْدَلٍ عَلَى سَابِحٍ عُوجِ اللَّبَانِ مُثَابِرِ وَنَحْنُ كَرَرْنَا الْخَيْلَ قِدْمًا شَوَاذِبًا دِقَاقَ الْهَوَادِي دَامِيَاتِ الدَّوَائِرِ وَقَالَ ابْنُ صَفَّارٍ: صَبَحْنَاكُمْ بِهِنَّ عَلَى سُكَيْرٍ وَلَاقَيْتُمْ هُنَاكَ الْأَقْوَرِينَا
✧ The Day of al-Sukayr It is on the Khābūr, called Sukayr al-ʿAbbās. Then they gathered and met at al-Sukayr, with ʿUmayr b. al-Ḥubāb over Qays, and Yazīd b. Hawbar over Taghlib and al-Namir. They fought a fierce battle, and Taghlib and al-Namir were defeated, and ʿUmayr b. Jandal fled, he being one of the horsemen of Taghlib. ʿUmayr b. al-Ḥubāb said: Ibn Jandal escaped us on the day of al-Sukayr on a swift horse, crooked in the chest, persevering, and we turned back the horses as lean, emaciated ones, slender in the necks, bleeding in the flanks. Ibn Ṣaffār said: We attacked you at dawn with them upon Sukayr, and there you met the mighty ones.
Tarikh (al-Tabari) 2304No grade recorded
يَوْمُ الْمَعَارِكِ وَالْمَعَارِكُ بَيْنَ الْحَضْرِ وَالْعَتِيقِ مِنْ أَرْضِ الْمَوْصِلِ، اجْتَمَعَتْ تَغْلِبُ بِهَذَا الْمَكَانِ فَالْتَقَوْا هُمْ وَقَيْسٌ، فَاقْتَتَلُوا بِهِ فَاشْتَدَّ قِتَالُهُمْ، فَانْهَزَمَتْ تَغْلِبُ، وَقَالَ ابْنُ صَفَّارٍ: وَلَقَدْ تَرَكْنَا بِالْمَعَارِكِ مِنْكُمُ وَالْحَضْرِ وَالثَّرْثَارِ أَجْسَادًا جُثَا فَيُقَالُ: إِنَّ يَوْمَ الْمَعَارِكِ وَالْحَضْرِ وَاحِدٌ، هَزَمُوهُمْ إِلَى الْحَضْرِ، وَقَتَلُوا مِنْهُمْ بَشَرًا كَثِيرًا. وَقَالَ بَعْضُهُمْ: هُمَا يَوْمَانِ كَانَا لِقَيْسٍ. وَاللَّهُ أَعْلَمُ.
✧ The Day of al-Maʿārik And al-Maʿārik is between al-Ḥaḍr and al-ʿAtīq in the land of al-Mawṣil. Taghlib gathered at this place, and they and Qays met, and they fought there, and their fighting intensified, and Taghlib was defeated. And Ibn Ṣaffār said: And we left at al-Maʿārik of you and al-Ḥaḍr and al-Tharthār bodies fallen upon their faces It is said that the day of al-Maʿārik and al-Ḥaḍr is one and the same: they routed them to al-Ḥaḍr and killed many people among them. Others said they are two days that belonged to Qays. And Allah knows best.
Tarikh (al-Tabari) 2305No grade recorded
[ يَوْمُ لِبَّى ] وَالْتَقَوْا أَيْضًا بِلِبَّى فَوْقَ تَكْرِيتَ مِنْ أَرْضِ الْمَوْصِلِ، فَتَنَاصَفُوا، فَقَيْسٌ تَقُولُ: كَانَ الْفَضْلُ لَنَا، وَتَغْلِبُ تَقُولُ: كَانَ الْفَضْلُ لَنَا.
✧ [The Day of Libbā] They also met at Libbā above Takrīt in the land of al-Mawṣil, and they fought to a draw. Qays says: The advantage was ours, and Taghlib says: The advantage was ours.
Tarikh (al-Tabari) 2306No grade recorded
يَوْمُ الشَّرْعَبِيَّةِ ثُمَّ الْتَقَوْا بِالشَّرْعَبِيَّةِ، وَعَلَى قَيْسٍ عُمَيْرُ بْنُ الْحُبَابِ، وَعَلَى تَغْلِبَ وَأَلْفَافِهَا ابْنُ هَوْبَرٍ، فَكَانَ بَيْنَهُمْ قِتَالٌ شَدِيدٌ، قُتِلَ يَوْمَئِذٍ عَمَّارُ بْنُ الْمُهَزَّمِ السُّلَمِيُّ، وَكَانَ لِتَغْلِبَ عَلَى قَيْسٍ، قَالَ الْأَخْطَلُ: وَلَقَدْ بَكَى الْجَحَّافُ لَمَّا أَوْقَعَتْ بِالشَّرْعَبِيَّةِ إِذْ رَأَى الْأَهْوَالَا يَعْنِي أَوْقَعَتِ الْخَيْلُ. وَالشَّرْعَبِيَّةُ: مِنْ بِلَادِ تَغْلِبَ. وَالشَّرْعَبِيَّةُ أَيْضًا: بِبِلَادِ مَنْبِجَ، فَبَعْضُهُمْ يَقُولُ: إِنَّ هَذِهِ الْوَقْعَةَ كَانَتْ بِبِلَادِ مَنْبِجَ، وَذَلِكَ خَطَأٌ.
✧ The Day of al-Sharʿabiyyah Then they met at al-Sharʿabiyyah, with ʿUmayr b. al-Ḥubāb over Qays, and over Taghlib and its allied groups Ibn Hawbar. There occurred between them fierce fighting. On that day ʿAmmār b. al-Muhazzam al-Sulamī was killed, and Taghlib had the upper hand over Qays. Al-Akhṭal said: Wa-laqad bakā al-Jaḥḥāfu lammā awqaʿat bi-l-Sharʿabiyyati idh raʾā al-ahwālā He means the cavalry inflicted. Al-Sharʿabiyyah is from the lands of Taghlib. Al-Sharʿabiyyah also is in the lands of Manbij, so some of them say that this battle took place in the lands of Manbij, but that is a mistake.
Tarikh (al-Tabari) 2307No grade recorded
يَوْمُ الْبَلِيخِ وَاجْتَمَعَتْ تَغْلِبُ وَسَارَتْ إِلَى الْبَلِيخِ، وَهُنَاكَ عُمَيْرٌ فِي قَيْسٍ، وَالْبَلِيخُ نَهْرٌ بَيْنَ حَرَّانَ وَالرَّقَّةِ، فَالْتَقَوْا وَانْهَزَمَتْ تَغْلِبُ وَكَثُرَ الْقَتْلُ فِيهَا، وَبُقِرَتْ بُطُونُ النِّسَاءِ كَمَا فَعَلُوا يَوْمَ الثَّرْثَارِ، فَقَالَ ابْنُ صَفَّارٍ: زُرْقُ الرِّمَاحِ وَوَقْعُ كُلِّ مُهَنَّدٍ زَلْزَلْنَ قَلْبَكَ بِالْبَلِيخِ فَزَالَا
✧ The Day of al-Balīkh The Taghlib gathered and marched to al-Balīkh, where ʿUmayr was among the Qays. Al-Balīkh is a river between Ḥarrān and al-Raqqah. They met, and the Taghlib were routed, and there was much killing among them, and the bellies of the women were ripped open, just as they had done on the Day of al-Tharthār. Ibn Ṣaffār said: Blue spear-points and the fall of every Indian sword Shook your heart at al-Balīkh, and it slipped away.
Tarikh (al-Tabari) 2308No grade recorded
يَوْمُ الْحَشَّاكِ ، وَمَقْتَلُ عُمَيْرِ بْنِ الْحُبَابِ السُّلَمِيِّ وَابْنِ هَوْبَرٍ التَّغْلِبِيِّ لَمَّا رَأَتْ تَغْلِبُ إِلْحَاحَ عُمَيْرِ بْنِ الْحُبَابِ عَلَيْهَا جَمَعَتْ حَاضِرَتَهَا وَبَادِيَتَهَا، وَسَارُوا إِلَى الْحَشَّاكِ، وَهُوَ تَلٌّ قَرِيبٌ مِنَ الشَّرْعَبِيَّةِ، وَإِلَى جَنْبِهِ بِرَاقٌ، وَدَلَفَ إِلَيْهِ عُمَيْرٌ فِي قَيْسٍ وَمَعَهُ زُفَرُ بْنُ الْحَارِثِ الْكَلَّائِيُّ وَابْنُهُ الْهُذَيْلُ بْنُ زُفَرَ، وَعَلَى تَغْلِبَ ابْنُ هَوْبَرٍ، وَاقْتَتَلُوا عِنْدَ تَلِّ الْحَشَّاكِ أَشَدَّ قِتَالٍ وَأَبْرَحَهُ، حَتَّى جَنَّ عَلَيْهِمُ اللَّيْلُ، ثُمَّ تَفَرَّقُوا وَاقْتَتَلُوا مِنَ الْغَدِ إِلَى اللَّيْلِ، ثُمَّ تَحَاجَزُوا. وَأَصْبَحَتْ تَغْلِبُ فِي الْيَوْمِ الثَّالِثِ، فَتَعَاقَدُوا أَنْ لَا يَفِرُّوا، فَلَمَّا رَأَى عُمَيْرٌ حَدَّهُمْ، وَأَنَّ نِسَاءَهُمْ مَعَهُمْ قَالَ لِقَيْسٍ: يَا قَوْمِ، أَرَى لَكُمْ أَنْ تَنْصَرِفُوا عَنْ هَؤُلَاءِ، فَإِنَّهُمْ مُسْتَقْتِلُونَ، فَإِذَا اطْمَأَنُّوا وَصَارُوا إِلَى سَرْحِهِمْ وَجَّهْنَا إِلَى كُلِّ قَوْمٍ مِنْهُمْ مَنْ يُغِيرُ عَلَيْهِمْ. فَقَالَ لَهُ عَبْدُ الْعَزِيزِ بْنُ حَاتِمِ بْنِ النُّعْمَانِ الْبَاهِلِيُّ: قَتَلْتَ فُرْسَانَ قَيْسٍ أَمْسِ وَأَوَّلَ أَمْسِ، ثُمَّ مُلِئَ سَحْرُكَ وَجَبُنْتَ ! وَيُقَالُ: إِنَّ عُيَيْنَةَ بْنَ أَسْمَاءَ بْنِ خَارِجَةَ الْفَزَارِيَّ قَالَ لَهُ ذَلِكَ، وَكَانَ أَتَاهُ مُنْجِدًا، فَغَضِبُ عُمَيْرٌ وَقَالَ: كَأَنِّي بِكَ وَقَدْ حَمِسَ الْوَغَى أَوَّلُ فَارٍّ ! فَنَزَلَ عُمَيْرٌ وَجَعَلَ يُقَاتِلُ رَاجِلًا وَهُوَ يَقُولُ: أَنَا عُمَيْرٌ وَأَبُو الْمُغَلِّسْ قَدْ أَحْبِسُ الْقَوْمَ بِضَنْكٍ فَاحْبِسْ وَانْهَزَمَ زُفَرُ يَوْمَئِذٍ، وَهُوَ الْيَوْمُ الثَّالِثُ، فَلَحِقَ بِقَرْقِيسِيَا، وَذَلِكَ أَنَّهُ بَلَغَهُ أَنَّ عَبْدَ الْمَلِكِ بْنَ مَرْوَانَ قَدْ عَزَمَ عَلَى الْحَرَكَةِ إِلَيْهِ بِقَرْقِيسِيَا، فَبَادَرَ لِلتَّأَهُّبِ، وَقِيلَ: إِنَّهُ ادَّعَى ذَلِكَ حِينَ فَرَّ اعْتِذَارًا، وَانْهَزَمَتْ قَيْسٌ وَرَكِبَتْ تَغْلِبُ وَمَنْ مَعَهَا أَكْتَافَهُمْ يَقُولُونَ: أَمَا تَعْلَمُونَ أَنَّ تَغْلِبَ تَغْلِبُ ؟ وَشَدَّ عَلَى عُمَيْرٍ جُمَيْلُ بْنُ قَيْسٍ مِنْ بَنِي كَعْبِ بْنِ زُهَيْرٍ فَقَتَلَهُ، وَقِيلَ: بَلْ تَغَاوَى عَلَى عُمَيْرٍ غُلَامَانِ مِنْ بَنِي تَغْلِبَ فَرَمَيَاهُ بِالْحِجَارَةِ، وَقَدْ أَعْيَا فَأَثْخَنَاهُ، وَكَرَّ عَلَيْهِ ابْنُ هَوْبَرٍ فَقَتَلَهُ. وَأَصَابَتِ ابْنَ هَوْبَرٍ يَوْمَئِذٍ جِرَاحَةٌ، فَلَمَّا انْقَضَتِ الْحَرْبُ أَوْصَى بَنِي تَغْلِبَ بِأَنْ يُوَلُّوا أَمْرَهُمْ مُرَادَ بْنَ عَلْقَمَةَ الزُّهَيْرِيَّ. وَقِيلَ: خَرَجَ ابْنُ هَوْبَرٍ فِي الْيَوْمِ الثَّانِي مِنْ أَيَّامِهِمْ هَذِهِ الثَّلَاثَةِ، وَأَوْصَى أَنْ يُوَلُّوا أَمْرَهُمْ مُرَادًا، وَمَاتَ مِنْ لَيْلَتِهِ، وَكَانَ مُرَادٌ رَئِيسَهُمْ فِي الْيَوْمِ الثَّالِثِ، فَعَبَّأَهُمْ عَلَى رَايَاتِهِمْ، وَأَمَرَ كُلَّ بَنِي أَبٍ أَنْ يَجْعَلُوا نِسَاءَهُمْ خَلْفَهُمْ، فَلَمَّا أَبْصَرَهُمْ عُمَيْرٌ قَالَ مَا تَقَدَّمَ ذِكْرُهُ، قَالَ الشَّاعِرُ: أَرِقْتُ بِأَثْنَاءِ الْفُرَاتِ وَشَفَّنِي نَوَائِحُ أَبْكَاهَا قَتِيلُ ابْنِ هَوْبَرِ وَلَمْ تَظْلِمِي إِنْ نُحْتِ أُمَّ مُغَلِّسٍ قَتِيلَ النَّصَارَى فِي نَوَائِحِ حُسَّرِ وَقَالَ بَعْضُ الشُّعَرَاءِ يُنْكِرُ قَتْلَ ابْنِ هَوْبَرٍ عُمَيْرًا: وَإِنَّ عُمَيْرًا يَوْمَ لَاقَتْهُ تَغْلِبُ قَتِيلُ جُمَيْلٍ لَا قَتِيلُ ابْنِ هَوْبَرِ وَكَثُرَ الْقَتْلُ يَوْمَئِذٍ فِي بَنِي سُلَيْمٍ وَغَنِيٍّ خَاصَّةً، وَقُتِلَ مِنْ قَيْسٍ أَيْضًا يَوْمَئِذٍ بَشَرٌ كَثِيرٌ، وَبَعَثَتْ بَنُو تَغْلِبَ رَأْسَ عُمَيْرِ بْنِ الْحُبَابِ إِلَى عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ بِدِمَشْقَ، فَأَعْطَى الْوَفْدَ وَكَسَاهُمْ. فَلَمَّا صَالَحَ عَبْدُ الْمَلِكِ زُفَرَ بْنَ الْحَارِثِ، وَاجْتَمَعَ النَّاسُ عَلَيْهِ قَالَ الْأَخْطَلُ : بَنِي أُمَيَّةَ قَدْ تَنَاضَلَتْ دُونَكُمُ أَبْنَاءُ قَوْمٍ هُمُ آوَوْا وَهُمْ نَصَرُوا وَقَيْسُ عَيْلَانَ حَتَّى أَقْبَلُوا رَقَصًا فَبَايَعُوا لَكَ قَسْرًا بَعْدَمَا قُهِرُوا ضَجُّوا مِنَ الْحَرْبِ إِذْ عُضَّتْ غَوَارِبُهُمْ وَقَيْسُ عَيْلَانَ مِنْ أَخْلَاقِهَا الضَّجَرُ فِي أَبْيَاتٍ كَثِيرَةٍ. فَلَمَّا قُتِلَ عُمَيْرُ بْنُ الْحُبَابِ وَقَفَ رَجُلٌ عَلَى أَسْمَاءَ بْنِ خَارِجَةَ الْفَزَارِيِّ بِالْكُوفَةِ فَقَالَ: قَتَلَتْ بَنُو تَغْلِبَ عُمَيْرَ بْنَ الْحُبَابِ. فَقَالَ: لَا بَأْسَ، إِنَّمَا قُتِلَ الرَّجُلُ فِي دِيَارِ الْقَوْمِ مُقْبِلًا غَيْرَ مُدْبِرٍ، ثُمَّ قَالَ: يَدِي رَهْنٌ عَلَى سُلَيْمٍ بِغَارَةٍ تَشِيبُ لَهَا أَصْدَاغُ بَكْرِ بْنِ وَائِلِ وَتَتْرُكُ أَوْلَادَ الْفَدَوْكَسِ عَالَةً يَتَامَى أَيَامَى نُهْزَةً لِلْقَبَائِلِ
✧ The Day of al-Ḥashshāk, and the killing of ʿUmayr b. al-Ḥubāb al-Sulamī and Ibn Hawbar al-Taghlibī When Taghlib saw the persistence of ʿUmayr b. al-Ḥubāb against them, they gathered their settled and nomadic people, and marched to al-Ḥashshāk, which is a hill near al-Sharʿabiyyah, and beside it are rocky grounds. ʿUmayr advanced toward them among Qays, and with him were Zufar b. al-Ḥārith al-Kallāʾī and his son al-Hudhayl b. Zufar. Ibn Hawbar was in command of Taghlib. They fought at the hill of al-Ḥashshāk the fiercest and most harrowing battle, until night fell upon them. Then they dispersed and fought from the next morning until night, then they drew apart. Taghlib arose on the third day, and they made a pact that they would not flee. When ʿUmayr saw their resolve, and that their women were with them, he said to Qays: "O my people, I think you should withdraw from these, for they are seeking death. When they feel secure and return to their grazing lands, we shall send against every group of them someone to raid them." ʿAbd al-ʿAzīz b. Ḥātim b. al-Nuʿmān al-Bāhilī said to him: "You killed the horsemen of Qays yesterday and the day before, then your lungs filled and you became cowardly!" It is also said that ʿUyaynah b. Asmāʾ b. Khārijah al-Fazārī said that to him, and he had come to aid him. ʿUmayr became angry and said: "It is as if I see you, when the battle has intensified, the first to flee!" ʿUmayr dismounted and began fighting on foot, saying: I am ʿUmayr and Abū al-Mughallis; I may hold the people in a narrow place, so hold fast. Zufar fled that day, which was the third day, and reached Qarqīsiyā. That was because he had learned that ʿAbd al-Malik b. Marwān had resolved to move against him at Qarqīsiyā, so he hastened to prepare. It is also said that he claimed that when he fled, as an excuse. Qays fled and Taghlib and those with them rode upon their shoulders, saying: "Do you not know that Taghlib prevails?" Jumayl b. Qays of the Banū Kaʿb b. Zuhayr attacked ʿUmayr and killed him. It is also said: rather, two youths of Banū Taghlib conspired against ʿUmayr and stoned him while he was exhausted, and they disabled him, then Ibn Hawbar turned upon him and killed him. Ibn Hawbar received a wound that day. When the war ended, he instructed Banū Taghlib to entrust their affairs to Murād b. ʿAlqamah al-Zuhayrī. It is also said: Ibn Hawbar went out on the second day of these three days of theirs, and instructed that they entrust their affairs to Murād, and he died that night. Murād was their chief on the third day, and he arrayed them under their banners, and ordered every clan to place their women behind them. When ʿUmayr saw them, he said what was mentioned before. The poet said: I lay awake by the banks of the Euphrates, and mourners moved me, made to weep by the slain Ibn Hawbar. You would not be wrong, O mother of Mughallis, to lament the slain of the Christians among mourning women with disordered hair. Another poet said, denying that Ibn Hawbar killed ʿUmayr: Indeed ʿUmayr, on the day Taghlib met him, is the slain of Jumayl, not the slain of Ibn Hawbar. Killing was heavy that day among Banū Sulaym and Ghanī in particular, and many men of Qays were also killed that day. Banū Taghlib sent the head of ʿUmayr b. al-Ḥubāb to ʿAbd al-Malik b. Marwān in Damascus, and he gave gifts and robes to the delegation. When ʿAbd al-Malik made peace with Zufar b. al-Ḥārith and the people united under him, al-Akhṭal said: Banū Umayyah, sons of a people have contested on your behalf—they gave shelter and they helped. And Qays ʿAylān, until they came dancing, then pledged allegiance to you under compulsion after they were subdued. They cried out from war when their withers were bitten, and Qays ʿAylān have restlessness in their nature. In many verses. When ʿUmayr b. al-Ḥubāb was killed, a man stood before Asmāʾ b. Khārijah al-Fazārī in al-Kūfah and said: "Banū Taghlib killed ʿUmayr b. al-Ḥubāb." He said: "No matter; the man was killed in the territory of the people, advancing, not retreating." Then he said: My hand is pledged against Sulaym for a raid that will make the locks of Bakr b. Wāʾil turn gray, And leave the children of al-Fadawkas destitute, orphans and widows, a prey for the tribes.
Tarikh (al-Tabari) 2309No grade recorded
يَوْمُ الْكُحَيْلِ وَهُوَ مِنْ أَرْضِ الْمَوْصِلِ فِي جَانِبِ دِجْلَةَ الْغَرْبِيِّ. وَسَبَبُهُ أَنَّهُ لَمَّا قُتِلَ عُمَيْرُ بْنُ الْحُبَابِ السُّلَمِيُّ أَتَى تَمِيمُ بْنُ عُمَيْرٍ زُفَرَ بْنَ الْحَارِثِ، فَسَأَلَهُ أَنْ يَطْلُبَ لَهُ بِثَأْرِهِ، فَامْتَنَعَ، فَقَالَ الْهُذَيْلُ بْنُ زُفَرَ لِأَبِيهِ: وَاللَّهِ لَئِنْ ظَفِرَتْ بِهِمْ تَغْلِبُ، إِنَّ ذَلِكَ لَعَارٌ عَلَيْكَ، وَلَئِنْ ظَفِرُوا بِتَغْلِبَ وَقَدْ خَذَلَتْهُمْ إِنَّ ذَلِكَ لَأَشَدُّ. فَاسْتَخْلَفَ زُفَرُ عَلَى قَرْقِيسِيَا أَخَاهُ أَوْسَ بْنَ الْحَارِثِ، وَعَزَمَ عَلَى أَنْ يُغِيرَ عَلَى بَنِي تَغْلِبَ وَيَغْزُوهُمْ، فَوَجَّهَ خَيْلًا إِلَى بَنِي فَدَوْكَسَ بَطْنٍ مِنْ تَغْلِبَ، فَقُتِلَ رِجَالُهُمْ، وَاسْتُبِيحَتْ أَمْوَالُهُمْ وَنِسَائُهُمْ حَتَّى لَمْ يَبْقَ غَيْرُ امْرَأَةٍ وَاحِدَةٍ اسْتَجَارَتْ، فَأَجَارَهَا يَزِيدُ بْنُ حُمْرَانَ. وَوَجَّهَ زُفَرُ بْنُ الْحَارِثِ ابْنَهُ الْهُذَيْلَ فِي جَيْشٍ إِلَى بَنِي كَعْبِ بْنِ زُهَيْرٍ، فَقَتَلَ فِيهِمْ قَتْلًا ذَرِيعًا، وَبَعَثَ زُفَرُ أَيْضًا مُسْلِمَ بْنَ رَبِيعَةَ الْعُقَيْلِيَّ إِلَى قَوْمِ تَغْلِبَ مُجْتَمِعِينَ، فَأَكْثَرَ فِيهِمُ الْقَتْلَ. ثُمَّ قَصَدَ زُفَرُ لِبَنِي تَغْلِبَ وَقَدِ اجْتَمَعُوا بِالْعَقِيقِ مِنْ أَرْضِ الْمَوْصِلِ، فَلَمَّا أَحَسَّتْ بِهِ ارْتَحَلَتْ تُرِيدُ عُبُورَ دِجْلَةَ، فَلَمَّا صَارَتْ بِالْكُحَيْلِ لَحِقَهُمْ زُفَرُ فِي الْقَيْسِيَّةِ، فَاقْتَتَلُوا قِتَالًا شَدِيدًا، وَتَرَجَّلَ أَصْحَابُ زُفَرَ أَجْمَعُونَ، وَبَقِيَ زُفَرُ عَلَى بَغْلٍ لَهُ، فَقَتَلُوهُمْ لَيْلَتَهُمْ، وَبَقَرُوا بُطُونَ نِسَاءٍ مِنْهُمْ، وَغَرِقَ فِي دِجْلَةَ أَكْثَرُ مِمَّنْ قُتِلَ بِالسَّيْفِ، فَأَتَى فَلُّهُمْ لِبَّى، فَوَجَّهَ زُفَرُ ابْنَهُ الْهُذَيْلَ فَأَوْقَعَ بِهِمْ، إِلَّا مَنْ عَبَرَ فَنَجَا، وَأَسَرَ زُفَرُ مِنْهُمْ مِائَتَيْنِ فَقَتَلَهُمْ صَبْرًا، فَقَالَ زُفَرُ: أَلَا يَا عَيْنِ بَكِّي بِانْسِكَابٍ وَبَكِّي عَاصِمًا وَابْنَ الْحُبَابِ فَإِنْ تَكُ تَغْلِبٌ قَتَلَتْ عُمَيْرًا وَرَهْطًا مِنْ غَنِيٍّ فِي الْحِرَابِ فَقَدْ أَفْنَى بَنِي جُشَمِ بْنِ بَكْرٍ وَنَمْرَهُمُ فَوَارِسَ مِنْ كِلَابِ قَتَلْنَا مِنْهُمُ مِائَتَيْنِ صَبْرًا وَمَا عَدَلُوا عُمَيْرَ بْنَ الْحُبَابِ وَقَالَ ابْنُ صَفَّارٍ الْمُحَارِبِيُّ: أَلَمْ تَرَ حَرْبَنَا تَرَكَتْ حُبَيْبًا مُحَالِفُهَا الْمَذَلَّةُ وَالصَّغَارُ وَقَدْ كَانُوا أُولِي عِزٍّ فَأَضْحَوْا وَلَيْسَ لَهُمْ مِنَ الذُّلِّ انْتِصَارُ وَأُسِرَ الْقَطَامِيُّ التَّغْلِبِيُّ فِي يَوْمٍ مِنْ أَيَّامِهِمْ وَأُخِذَ مَالُهُ، فَقَامَ زُفَرُ بِأَمْرِهِ حَتَّى رَدَّ عَلَيْهِ مَالَهُ وَوَصَلَهُ، فَقَالَ فِيهِ: إِنِّي وَإِنْ كَانَ قَوْمِي لَيْسَ بَيْنَهُمُ وَبَيْنَ قَوْمِكَ إِلَّا ضَرْبَةُ الْهَادِي مُثْنٍ عَلَيْكَ بِمَا أَوْلَيْتَ مِنْ حَسَنٍ وَقَدْ تَعَرَّضَ [ لِي ] مِنْ مَقْتَلٍ بَادِي .
✧ The Day of al-Kuḥayl It is part of the land of al-Mawṣil on the western side of the Tigris. Its reason is that when ʿUmayr b. al-Ḥubāb al-Sulamī was killed, Tamīm b. ʿUmayr came to Zufar b. al-Ḥārith and asked him to seek vengeance for him, but he refused. Then al-Hudhayl b. Zufar said to his father: By God, if Taghlib prevail over them, that would be a disgrace upon you; and if they prevail over Taghlib while you have let them down, that is even worse. So Zufar appointed his brother Aws b. al-Ḥārith as his successor over Qarqīsiyā, and resolved to raid Banū Taghlib and make war on them. He sent cavalry against Banū Fadawkas, a clan of Taghlib, and their men were killed, and their wealth and women were plundered until nothing remained but a single woman who sought protection, and Yazīd b. Ḥumrān granted her protection. Zufar b. al-Ḥārith sent his son al-Hudhayl with an army against Banū Kaʿb b. Zuhayr, and he inflicted a heavy slaughter among them. Zufar also sent Muslim b. Rabīʿa al-ʿUqaylī against the Taghlib tribe while they were gathered, and he increased the killing among them. Then Zufar headed for Banū Taghlib, who had gathered at al-ʿAqīq in the land of al-Mawṣil. When they sensed him, they departed aiming to cross the Tigris. When they reached al-Kuḥayl, Zufar caught up with them among the Qaysīs, and they fought a fierce battle. All of Zufar's companions dismounted, while Zufar remained on a mule of his. They fought them through their night, and they ripped open the bellies of women among them. More drowned in the Tigris than were killed by the sword. Their remnant came to Lubbā, so Zufar sent his son al-Hudhayl and fell upon them, except those who crossed and escaped. Zufar captured two hundred of them and killed them in cold blood. Zufar said: Alas, O eye, weep with outpouring, and weep for ʿĀṣim and the son of al-Ḥubāb. If Taghlib killed ʿUmayr and a band from Ghanī among the spears, then they have annihilated Banū Jusham b. Bakr and their Numayr, horsemen from Kilāb. We killed two hundred of them in cold blood, and they do not equal ʿUmayr b. al-Ḥubāb. Ibn Ṣaffār al-Muḥāribī said: Do you not see that our war has left Ḥubayb—its ally—with humiliation and contempt? They had been people of might, but they became such that they have no victory over their disgrace. Al-Qaṭāmī al-Taghlibī was taken captive on one of their days and his wealth was taken. Zufar took charge of his affair until his wealth was returned to him and he gave him gifts. He said about him: Indeed, even though between my people and your people there is nothing but the stroke of the guide— I praise you for the goodness you bestowed, though I was exposed to a manifest death.
Tarikh (al-Tabari) 2310No grade recorded
يَوْمُ الْبِشْرِ لِمَا اسْتَقَرَّ الْأَمْرُ لِعَبْدِ الْمَلِكِ، وَاجْتَمَعَ الْمُسْلِمُونَ عَلَيْهِ - قَدِمَ عَلَيْهِ الْأَخْطَلُ الشَّاعِرُ التَّغْلِبِيُّ، وَعِنْدَهُ الْجَحَّافُ بْنُ حُكَيْمٍ السُّلَمِيُّ، فَقَالَ لَهُ عَبْدُ الْمَلِكِ: أَتَعْرِفُ هَذَا يَا أَخْطَلُ ؟ قَالَ: نَعَمْ، هَذَا الَّذِي أَقُولُ فِيهِ: أَلَا سَائِلِ الْجَحَّافَ هَلْ هُوَ ثَائِرٌ بِقَتْلَى أُصِيبَتْ مِنْ سُلَيْمٍ وَعَامِرِ وَأَنْشَدَ الْقَصِيدَةَ حَتَّى فَرَغَ مِنْهَا، وَكَانَ الْجَحَّافُ يَأْكُلُ رُطَبًا، فَجَعَلَ النَّوَى يَتَسَاقَطُ مِنْ يَدِهِ غَيْظًا، وَأَجَابَهُ وَقَالَ: بَلَى سَوْفَ نُبْكِيهِمْ بِكُلِّ مُهَنَّدٍ وَنَنْعَى عُمَيْرًا بِالرِّمَاحِ الشَّوَاجِرِ ثُمَّ قَالَ: يَا ابْنَ النَّصْرَانِيَّةِ، مَا كُنْتُ أَظُنُّ أَنْ تَجْتَرِئَ عَلَيَّ بِمِثْلِ هَذَا ! فَأُرْعِدَ الْأَخْطَلُ مِنْ خَوْفِهِ، ثُمَّ قَامَ إِلَى عَبْدِ الْمَلِكِ وَأَمْسَكَ ذَيْلَهُ وَقَالَ: هَذَا مَقَامُ الْعَائِذِ بِكَ. فَقَالَ: أَنَا لَكَ مُجِيرٌ. ثُمَّ قَامَ الْجَحَّافُ وَمَشَى وَهُوَ يَجُرُّ ثَوْبَهُ وَلَا يَعْقِلُ بِهِ، فَتَلَطَّفَ لِبَعْضِ كُتَّابِ الدِّيوَانِ حَتَّى اخْتَلَقَ لَهُ عَهْدًا عَلَى صَدَقَاتِ تَغْلِبَ وَبَكْرٍ بِالْجَزِيرَةِ، وَقَالَ لِأَصْحَابِهِ: إِنَّ أَمِيرَ الْمُؤْمِنِينَ قَدْ وَلَّانِي هَذِهِ الصَّدَقَاتِ، فَمَنْ أَرَادَ اللِّحَاقَ بِي فَلْيَفْعَلْ. ثُمَّ سَارَ حَتَّى أَتَى رُصَافَةَ هِشَامٍ فَأَعْلَمَ أَصْحَابَهُ مَا كَانَ مِنَ الْأَخْطَلِ إِلَيْهِ، وَأَنَّهُ افْتَعَلَ كِتَابًا، وَأَنَّهُ لَيْسَ بِوَالٍ، فَمَنْ كَانَ أَحَبَّ أَنْ يَغْسِلَ عَنِّي الْعَارَ وَعَنْ نَفْسِي فَلْيَصْحَبْنِي، فَإِنِّي قَدْ أَقْسَمْتُ أَنْ لَا أَغْسِلَ رَأْسِي حَتَّى أُوقِعَ فِي بَنِي تَغْلِبَ. فَرَجَعُوا عَنْهُ غَيْرَ ثَلَاثِمِائَةٍ قَالُوا لَهُ: نَمُوتُ بِمَوْتِكَ، وَنَحْيَا بِحَيَاتِكَ. فَسَارَ لَيْلَتَهُ حَتَّى صَبَّحَ الرَّحُوبَ، وَهُوَ مَاءٌ لِبَنِي جُشَمِ بْنِ بَكْرٍ مِنْ تَغْلِبَ، فَصَادَفَ عَلَيْهِ جَمَاعَةً عَظِيمَةً مِنْهُمْ، فَقَتَلَ فِيهِمْ مَقْتَلَةً عَظِيمَةً، وَأُسِرَ الْأَخْطَلُ وَعَلَيْهِ عَبَاءَةٌ وَسِخَةٌ، فَظَنَّهُ الَّذِي أَسَرَهُ عَبْدًا، فَسَأَلَهُ مَنْ هُوَ، فَقَالَ: عَبْدٌ. فَأَطْلَقَهُ، فَرَمَى بِنَفْسِهِ فِي جُبٍّ، فَخَافَ أَنْ يَرَاهُ مَنْ يَعْرِفُهُ فَيَقْتُلَهُ. فَلَمَّا انْصَرَفَ الْجَحَّافُ خَرَجَ مِنَ الْجُبِّ، وَأَسْرَفَ الْجَحَّافُ فِي الْقَتْلِ، وَبَقَرَ الْبُطُونَ عَنِ الْأَجِنَّةِ، وَفَعَلَ أَمْرًا عَظِيمًا، فَلَمَّا عَادَ عَنْهُمْ قَدِمَ الْأَخْطَلُ عَلَى عَبْدِ الْمَلِكِ فَأَنْشَدَهُ قَوْلَهُ: لَقَدْ أَوْقَعَ الْجَحَّافُ بِالْبِشْرِ وَقْعَةً إِلَى اللَّهِ مِنْهَا الْمُشْتَكَى وَالْمُعَوَّلِ فَهَرَبَ الْجَحَّافُ، فَطَلَبَهُ عَبْدُ الْمَلِكِ، فَلَحِقَ بِبِلَادِ الرُّومِ، وَقَالَ بَعْدَ وَقْعَةِ الْبِشْرِ يُخَاطِبُ الْأَخْطَلَ: أَبَا مَالِكٍ هَلْ لُمْتَنِي أَوْ حَضَضْتَنِي عَلَى الْقَتْلِ أَمْ هَلْ لَامَنِي كُلُّ لَائِمِ أَلَمْ أُفْنِكُمْ قَتْلًا وَأَجْدَعَ أَنْفَكُمْ بِفِتْيَانِ قَيْسٍ وَالسُّيُوفِ الصَّوَارِمِ بِكُلِّ فَتًى يَنْعَى عُمَيْرًا بِسَيْفِهِ إِذَا اعْتَصَمَتْ أَيْمَانُهُمْ بِالْقَوَائِمِ فَإِنْ تَطْرُدُونِي تَطْرُدُونِي وَقَدْ جَرَى بِيَ الْوَرْدُ يَوْمًا فِي دِمَاءِ الْأَرَاقِمِ نَكَحْتُ بِسَيْفِي فِي زُهَيْرٍ وَمَالِكٍ نِكَاحَ اغْتِصَابٍ لَا نِكَاحَ دَرَاهِمِ فِي أَبْيَاتٍ. وَلَمْ يَزَلِ الْجَحَّافُ يَتَرَدَّدُ فِي بِلَادِ الرُّومِ مِنْ طَرَابِزُنْدَةَ إِلَى قَالِيقَلَا، وَبَعَثَ إِلَى بِطَانَةِ عَبْدِ الْمَلِكِ مِنْ قَيْسٍ حَتَّى أَخَذُوا لَهُ الْأَمَانَ، فَآمَنَهُ عَبْدُ الْمَلِكِ، فَقَدِمَ عَلَيْهِ، فَأَلْزَمَهُ دِيَاتِ مَنْ قَتَلَ، وَأَخَذَ مِنْهُ الْكُفَلَاءَ وَسَعَى فِيهَا، فَأَتَى الْحَجَّاجَ مِنَ الشَّامِ فَطَلَبَ مِنْهُ، فَقَالَ لَهُ: مَتَى عَهِدْتَنِي خَائِنًا ؟ فَقَالَ لَهُ: وَلَكِنَّكَ سَيِّدُ قَوْمِكَ وَلَكَ عِمَالَةٌ وَاسِعَةٌ. فَقَالَ: لَقَدْ أُلْهِمْتَ الصِّدْقَ. فَأَعْطَاهُ مِائَةَ أَلْفِ دِرْهَمٍ، وَجَمَعَ الدِّيَاتِ فَأَوْصَلَهَا. ثُمَّ تَنَسَّكَ بَعْدُ وَصَلُحَ، وَمَضَى حَاجًّا، فَتَعَلَّقَ بِأَسْتَارِ الْكَعْبَةِ وَجَعَلَ يُنَادِي: اللَّهُمَّ اغْفِرْ لِي، وَمَا أَظُنُّ تَفْعَلُ. فَسَمِعَهُ مُحَمَّدُ ابْنُ الْحَنَفِيَّةِ فَقَالَ: يَا شَيْخُ، قُنُوطُكَ شَرٌّ مِنْ ذَنْبِكَ. ( وَقِيلَ: إِنَّ سَبَبَ عَوْدِهِ كَانَ أَنَّ الْجَحَّافَ أَكْرَمَهُ مَلِكُ الرُّومِ وَقَرَّبَهُ، وَعَرَضَ عَلَيْهِ النَّصْرَانِيَّةَ وَيُعْطِيهِ مَا شَاءَ، فَقَالَ: مَا أَتَيْتُكَ رَغْبَةً عَنِ الْإِسْلَامِ. وَلَقِيَ الرُّومُ تِلْكَ السَّنَةَ عَسَاكِرَ الْمُسْلِمِينَ صَائِفَةً، فَانْهَزَمَ الْمُسْلِمُونَ، وَأَخْبَرُوا عَبْدَ الْمَلِكِ أَنَّهُمْ هَزَمَهُمُ الْجَحَّافُ، فَأَرْسَلَ إِلَيْهِ عَبْدُ الْمَلِكِ يُؤَمِّنُهُ، فَسَارَ وَقَصَدَ الْبِشْرَ وَبِهِ حَيٌّ مِنْ بِشْرٍ، وَقَدْ لَبِسَ أَكْفَانَهُ وَقَالَ: قَدْ جِئْتُ إِلَيْكُمْ أُعْطِي الْقَوَدَ مِنْ نَفْسِي. وَأَرَادَ شَبَابُهُمْ قَتْلَهُ، فَنَهَاهُمْ شُيُوخُهُمْ، فَعَفَوْا عَنْهُ وَحَجَّ، فَسَمِعَهُ عَبْدُ اللَّهِ بْنُ عُمَرَ وَهُوَ يَطُوفُ وَيَقُولُ: اللَّهُمَّ اغْفِرْ لِي، وَمَا أَظُنُّكَ تَفْعَلُ ؟ فَقَالَ ابْنُ عُمَرَ: لَوْ كُنْتَ الْجَحَّافَ مَا زِدْتَ عَلَى هَذَا. قَالَ: فَأَنَا الْجَحَّافُ ).
✧ The Day of al-Bishr When the matter became settled for ʿAbd al-Malik, and the Muslims came together under him, al-Akhṭal the poet of Taghlib came to him, and with him was al-Jaḥḥāf b. Ḥukaym al-Sulamī. ʿAbd al-Malik said to him: “Do you know this one, O Akhṭal?” He said: “Yes—this is the one about whom I say: Ask al-Jaḥḥāf whether he seeks vengeance for the slain who were struck down from Sulaym and ʿĀmir. And he recited the ode until he finished it. Al-Jaḥḥāf was eating fresh dates, and the pits began falling from his hand in rage. He answered him and said: Yea, we shall weep for them with every Indian blade, and mourn ʿUmayr with the bristling spears. Then he said: “O son of the Christian woman, I did not think you would dare such a thing against me!” Al-Akhṭal trembled with fear, then rose to ʿAbd al-Malik, seized the hem of his garment, and said: “This is the station of one seeking refuge with you.” He said: “I grant you protection.” Then al-Jaḥḥāf rose and walked, dragging his garment, beside himself. He coaxed one of the clerks of the dīwān until the clerk forged for him a document granting authority over the ṣadaqāt of Taghlib and Bakr in the Jazīrah. He told his companions: “The Commander of the Faithful has appointed me over these ṣadaqāt, so whoever wishes to accompany me, let him do so.” Then he set out until he reached Ruṣāfat Hishām, and he informed his companions of what al-Akhṭal had done to him, that he had fabricated a letter, and that he was not a governor. He said: “Whoever would like to wash away the shame from me and from himself, let him accompany me, for I have sworn not to wash my head until I fall upon the Banū Taghlib.” They turned back from him except three hundred who said to him: “We die with your death and live with your life.” He traveled through the night until he came at dawn to al-Raḥūb, a watering place belonging to the Banū Jusham b. Bakr of Taghlib. He came upon a great assembly of them there, and he wrought among them a great slaughter. Al-Akhṭal was taken captive, wearing a filthy cloak, and the one who captured him thought he was a slave. He asked him who he was, and he said: “A slave,” so he released him. He threw himself into a well, fearing that someone who recognized him would see him and kill him. When al-Jaḥḥāf departed, he came out of the well. Al-Jaḥḥāf went to excess in killing, ripping open bellies to expose fetuses, and wrought a great affair. When he turned back from them, al-Akhṭal came to ʿAbd al-Malik and recited to him his words: Al-Jaḥḥāf brought down on al-Bishr a blow whose complaint and recourse are to God. So al-Jaḥḥāf fled, and ʿAbd al-Malik sought him, and he joined the land of the Byzantines. After the battle of al-Bishr he said, addressing al-Akhṭal: Abū Mālik, did you blame me or urge me on to the killing, or has every blamer blamed me? Did I not annihilate you in slaughter and cut off your noses with the young men of Qays and the sharp swords, With every youth who mourns ʿUmayr with his sword when their right hands grip the hilts? If you drive me away, you drive me away when the roan has run one day in the blood of the serpents; I wedded with my sword in Zuhayr and Mālik the wedding of rape, not the wedding of dirhams. Among other verses. Al-Jaḥḥāf kept moving about in the land of the Byzantines, from Ṭarābizundah to Qālīqalā. He sent to ʿAbd al-Malik's inner circle of Qays until they obtained for him a guarantee of safety. ʿAbd al-Malik granted him amnesty, so he came to him. He required him to pay the blood money for those he had killed, took sureties from him, and he strove to raise it. He went to al-Ḥajjāj from Syria and sought it from him. Al-Ḥajjāj said to him: “Since when have you known me to be a betrayer?” He said to him: “But you are the chief of your people, and you have a vast governorship.” He said: “You have been inspired with truth.” He gave him one hundred thousand dirhams, and he collected the blood money and delivered it. Afterwards he became devout and righteous, and he went on pilgrimage. He clung to the curtains of the Kaʿbah and began calling out: “O God, forgive me—though I do not think You will do so.” Muḥammad b. al-Ḥanafiyyah heard him and said: “Old man, your despair is worse than your sin.” (It is said that the reason for his return was that the king of the Byzantines honored al-Jaḥḥāf, brought him close, and offered him Christianity with whatever he wished. He said: “I did not come to you out of aversion to Islam.” That year the Byzantines met the Muslims' summer expeditionary forces, the Muslims were defeated, and they reported to ʿAbd al-Malik that al-Jaḥḥāf had defeated them. So ʿAbd al-Malik sent to him granting him amnesty. He traveled and made for al-Bishr, where there was a clan of Bishr. He had put on his shroud and said: “I have come to you to offer retaliation from myself.” Their young men wanted to kill him, but their elders forbade them, so they pardoned him, and he performed the pilgrimage. ʿAbd Allāh b. ʿUmar heard him circumambulating and saying: “O God, forgive me—though I do not think You will do so.” Ibn ʿUmar said: “If you were al-Jaḥḥāf, you would add nothing to this.” He said: “Then I am al-Jaḥḥāf.”)
Tarikh (al-Tabari) 2311No grade recorded
وَفِي سنة سبعين وَقْعُ الْوَبَاءُ بِمِصْرَ، فَهَرَبَ مِنْهُ عَبْدُ الْعَزِيزِ بْنُ مَرْوَانَ إِلَى الشَّرْقِيَّةِ، فَنَزَلَ حُلْوَانَ وَهِيَ عَلَى مَرْحَلَةٍ مِنَ الْقَاهِرَةِ وَاتَّخَذَهَا مَنْزِلًا وَاشْتَرَاهَا مِنَ الْقِبْطِ بِعَشَرَةِ آلَافِ دِينَارٍ، وَبَنَى بِهَا دَارًا لِلْإِمَارَةِ، وَجَامِعًا، وَأَنْزَلَهَا الْجُنْدَ.
✧ And in the year seventy the plague occurred in Egypt, so ʿAbd al-ʿAzīz b. Marwān fled from it to al-Sharqiyyah, and he alighted at Ḥulwān, which is one stage from Cairo, and he took it as a dwelling and bought it from the Copts for ten thousand dinars, and he built there a residence for the emirate and a congregational mosque, and he settled the troops there.
Tarikh (al-Tabari) 2312No grade recorded
مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ قيس بن الملوح بن مزاحم قَيْسُ بْنُ الْمُلَوَّحِ بْنِ مُزَاحِمٍ، وَهُوَ مَجْنُونُ لَيْلَى: وَقِيلَ: قَيْسُ بْنُ مُعَاذٍ، وَقِيلَ: اسْمُهُ الْبُحْتُرِيُّ بْنُ الْجَعْدِيِّ، وَقِيلَ: هُوَ الْأَقْرَعُ بْنُ مُعَاذٍ، وَهُوَ أَحَدُ بَنِي جَعْدَةَ بْنِ كَعْبِ بْنِ عَامِرِ بْنِ صَعْصَعَةَ، وَقِيلَ: هُوَ مِنْ بَنِي عَقِيلِ بْنِ كَعْبِ بْنِ سَعْدٍ. وَقَدْ أَنْكَرَ قَوْمٌ وُجُودَهُ وَلَيْسَ بِشَيْءٍ؛ لِأَنَّ الْعَمَلَ عَلَى الْمُثْبِتِ. وَأَمَّا لَيْلَى فَهِيَ بِنْتُ مَهْدِيٍّ، وَقِيلَ: بِنْتُ وَرْدٍ مِنْ بَنِي رَبِيعَةَ. وَتُكَنَّى أُمَّ مَالِكٍ، وَكَانَتْ مِنْ أَجْمَلِ النِّسَاءِ وَأَظْرَفِهِنَّ وَأَحْسَنِهِنَّ جِسْمًا وَعَقْلًا وَأَدَبًا وَشَكْلًا. فعَنِ ابْنِ دَأْبٍ، قَالَ: حَدَّثَنِي رَجُلٌ مِنْ بَنِي عَامِرِ بْنِ صَعْصَعَةَ يُقَالُ لَهُ: رَبَاحٌ، قَالَ: كَانَ فِي بَنِي عَامِرٍ جَارِيَةٌ مِنْ أَجْمَلِ النِّسَاءِ، لَهَا عَقْلٌ وَأَدَبٌ يُقَالُ لَهَا لَيْلَى بِنْتُ مَهْدِيٍّ، فَبَلَغَ الْمَجْنُونَ خَبَرُهَا وَمَا هِيَ عَلَيْهِ مِنَ الْجِمَالِ وَالْعَقْلِ، وَكَانَ صَبًا بِمُحَادَثَةِ النِّسَاءِ، فَعَمَدَ إِلَى أَحْسَنِ ثِيَابِهِ فَلَبِسَهَا وَتَهَيَّأَ، فَلَمَّا جَلَسَ إِلَيْهَا وَتَحَدَّثَ بَيْنَ يَدَيْهَا أَعْجَبَتْهُ وَوَقَعَتْ بِقَلْبِهِ، فَظَلَّ يَوْمَهُ ذَلِكَ يُحَدِّثُهَا وَتُحَدِّثُهُ حَتَّى أَمْسَى، فَانْصَرَفَ إِلَى أَهْلِهِ بِأَطْوَلِ لَيْلَةٍ حَتَّى إِذَا أَصْبَحَ مَضَى إِلَيْهَا فَلَمْ يَزَلْ عِنْدَهَا حَتَّى أَمْسَى ثُمَّ انْصَرَفَ، فَبَاتَ بِأَطْوَلَ مِنْ لَيْلَتِهِ الْأُولَى، وَجُهِدَ أَنْ يُغْمِضَ فَلَمْ يَقْدِرْ عَلَى ذَلِكَ، فَأَنْشَأَ يَقُولُ: نَهَارِي نَهَارُ النَّاسِ حَتَّى إِذَا بَدَا لِي اللَّيْلُ هَزَّتْنِي إِلَيْكِ الْمَضَاجِعُ أُقَضِّي نَهَارِي بِالْحَدِيثِ وَبِالْمُنَى وَيَجْمَعُنِي وَالْهَمَّ بِاللَّيْلِ جَامِعُ فَوَقَعَ فِي قَلْبِهَا مِثْلُ الَّذِي وَقَعَ فِي قَلْبِهِ لَهَا، فَجَاءَ يَوْمًا يُحَدِّثُهَا، فَجَعَلَتْ تُعْرِضُ عَنْهُ وَتُقْبِلُ عَلَى غَيْرِهِ، تُرِيدُ أَنْ تَمْتَحِنَهُ وَتَعْلَمَ مَا لَهَا فِي قَلْبِهِ، فَلَمَّا رَأَى ذَلِكَ مِنْهَا اشْتَدَّ عَلَيْهِ وَجَزِعَ، فَلَمَّا خَافَتْ عَلَيْهِ أَقْبَلَتْ عَلَيْهِ وَقَالَتْ: كِلَانَا مُظْهِرٌ لِلنَّاسِ بُغْضًا وَكُلٌّ عِنْدِ صَاحِبِهِ مَكِينُ فَسُرِّيَ عَنْهُ، وَقَالَتْ: إِنَّمَا أَرَدْتُ أَنْ أَمْتَحِنَكَ، وَالَّذِي لَكَ عِنْدِي أَكْثَرُ مِنَ الَّذِي لِي عِنْدَكَ، وَأَنَا مُعْطِيَةٌ اللَّهَ عَهْدًا إِنْ أَنَا جَالَسْتُ بَعْدَ يَوْمِي هَذَا رَجُلًا سِوَاكَ حَتَّى أَذُوقَ الْمَوْتَ إِلَّا أَنْ أُكْرَهَ عَلَى ذَلِكَ، فَانْصَرَفَ وَهُوَ أَسَرُّ النَّاسِ، فَأَنْشَأَ يَقُولُ: أَظُنُّ هَوَاهَا تَارِكِي بِمَضَلَّةٍ مِنَ الْأَرْضِ لَا مَالٌ لَدَيَّ وَلَا أَهْلُ وَلَا أَحَدٌ أُفْضِي إِلَيْهِ وَصِيَّتِي وَلَا صَاحِبٌ إِلَّا الْمَطِيَّةُ وَالرَّحْلُ [مَحَا حُبُّهَا حُبَّ الْأُلَى كُنَّ قَبْلَهَا وَحَلَّتْ مَكَانًا لَمْ يَكُنْ حُلَّ مِنْ قَبْلُ] رواية أخرى في بداية معرفة قيس بليلى وَقَدْ رُوِيَ لَنَا فِي بِدَايَةِ مَعْرِفَتِهَا قَوْلٌ آخَرُ: عَنْ لَقِيطِ بْنِ بُكَيْرٍ الْمُحَارِبِيِّ: إِنَّ الْمَجْنُونَ عَلَقَ لَيْلَى عَلَاقَةَ الصَّبِيِّ، وَذَلِكَ أَنَّهُمَا كَانَا صَغِيرَيْنِ يَرْعَيَانِ أَغْنَامًا لِقَوْمِهِمَا، فَتَعَلَّقَ كُلُّ وَاحِدٍ مِنْهُمَا صَاحِبَهُ، إِلَّا أَنَّ الْمَجْنُونَ كَانَ أَكْبَرَ مِنْهَا [فَلَمْ يَزَالَا عَلَى ذَلِكَ حَتَّى كَبِرَا]، فَلَمَّا عُلِمَ بِأَمْرِهِمَا حُجِبَتْ لَيْلَى عَنْهُ فَزَالَ عَقْلُهُ، وَفِي ذَلِكَ يَقُولُ: تَعَلَّقْتُ لَيْلَى وَهِيَ ذَاتُ ذُؤَابَةٍ وَلَمْ يَبْدُ لِلْأَتْرَابِ مِنْ ثَدْيِهَا حَجْمُ صَغِيرَيْنِ نَرْعَى الْبَهْمَ يَا لَيْتَ أَنَّنَا إِلَى الْيَوْمِ لَمْ نَكْبَرْ وَلَمْ تَكْبَرِ الْبَهْمُ وعن مُحَمَّدُ بْنُ خَلَفٍ، قَالَ: قَالَ أَبُو عُبَيْدَةَ: كَانَ الْمَجْنُونُ يَجْلِسُ فِي نَادِيَةِ قَوْمِهِ وَهُمْ يَتَحَدَّثُونَ، فَيُقْبِلُ عَلَيْهِ بَعْضُ الْقَوْمِ فَيُحَدِّثُهُ وَهُوَ بَاهِتٌ يَنْظُرُ إِلَيْهِ، وَهُوَ لَا يَفْهَمُ مَا يُحَدِّثُهُ بِهِ، ثُمَّ يَثُوبُ عَقْلُهُ فَيُسْأَلُ عَنِ الْحَدِيثِ فَلَا يَعْرِفُهُ. فَحَدَّثَهُ مَرَّةً بَعْضُ أَهْلِهِ بِحَدِيثٍ ثُمَّ سَأَلَهُ عَنْهُ فِي غَدَاةِ غَدٍ فَلَمْ يَعْرِفْهُ، فَقَالَ: إِنَّكَ لَمَجْنُونٌ، فَقَالَ: إِنِّي لَأَجْلِسُ فِي النَّادِي أُحَدِّثُهُمْ فَأَسْتَفِيقُ وَقَدْ غَالَتْنِي الْغُولُ يَهْوِي بِقَلْبِي حَدِيثُ النَّفْسِ نَحْوَكُمُ حَتَّى يَقُولَ جَلِيسِي أَنْتَ مَخْبُولُ قَالَ أَبُو عُبَيْدَةَ: فَتَزَايَدَ الْأَمْرُ بِهِ حَتَّى فَقَدَ عَقْلَهُ، فَكَانَ لَا يَقَرُّ فِي مَوْضِعٍ، وَلَا يَأْوِيهِ رَحْلٌ وَلَا يَعْلُوهُ ثَوْبٌ إِلَّا مَزَّقَهُ، وَصَارَ لَا يَفْهَمُ شَيْئًا مِمَّا يُكَلَّمُ بِهِ إِلَّا أَنْ تُذْكَرَ لَهُ لَيْلَى، فَإِذَا ذُكِرَتْ أَتَى بِالْبِدَايَةِ، فَيَرْجِعُ عَقْلُهُ. وَ[قَدْ] رُوِّينَا أَنَّ قَوْمَ لَيْلَى شَكَوْا مِنْهُ إِلَى السُّلْطَانِ فَأَهْدَرَ دَمَهُ، فَقَالَ: الْمَوْتُ أَرَوْحُ لِي، فَعَلِمُوا أَنَّهُ لَا يَزَالُ يَطْلُبُ غِرَّتْهُمْ، فَرَحَلُوا، فَجَاءَ فَأَشْرَفَ فَرَأَى دِيَارَهُمْ بِلَاقِعَ، فَقَصَدَ مَنْزِلَ لَيْلَى فَأَلْصَقَ صَدْرَهُ بِهِ وَجَعَلَ يُمَرِّغُ خَدَّيْهِ عَلَى تُرَابِهِ، وَيَقُولُ: أَيَا حَرَجَاتِ الْحَيِّ حَيْثُ تَحَمَّلُوا بِذِي سَلَمٍ لَا جَادَكُنَّ رَبِيعُ وَخَيْمَاتُكِ اللَّاتِي بِمُنْعَرَجِ اللِّوَى بُلَيْنَ بِلًى لَمْ تُبْلَهُنَّ رُبُوعُ نَدِمْتُ عَلَى مَا كَانَ مِنِّي نَدَامَةً كَمَا يَنْدَمُ الْمَغْبُونُ حِينَ يَبِيعُ وَقَالَ بَعْضُ مَشَايِخِ بَنِي عَامِرٍ: إِنَّ الْمَجْنُونَ لَقِيَ لَيْلَى وَقَوْمَهَا قَدْ رَحَلُوا، فَغُشِيَ عَلَيْهِ، فَأَقْبَلَ فِتْيَانُ الْحَيِّ فَمَسَحُوا وَجْهَهُ وَأَسْنَدُوهُ إِلَى صُدُورِهِمْ، وَسَأَلُوا لَيْلَى أَنْ تَقِفَ لَهُ، فَقَالَتْ: لَا يَجُوزُ أَنْ أَفْتَضِحَ، وَلَكِنْ يَا فُلَانَةُ -لِأَمَةٍ لَهَا- اذْهَبِي إِلَيْهِ وَقُولِي لَهُ: لَيْلَى تَقْرَأُ عَلَيْكَ السَّلَامَ، وَتَقُولُ لَكَ أُعْزِزْ عَلَيَّ بِمَا أَنْتَ فِيهِ، وَلَوْ وَجَدْتُ سَبِيلًا إِلَى شِفَاءِ دَائِكَ لَوَقَيْتُكَ بِنَفْسِي، فَمَضَتْ فَأَخْبَرَتْهُ، فَقَالَ: أَبْلِغِيهَا السَّلَامَ وَقُولِي لَهَا: إِنَّ دَائِي وَدَوَائِي أَنْتِ، وَقَدْ وَكَّلْتِ بِي شَقَاءً طَوِيلًا وَبَكَى، وَأَنْشَأَ يَقُولُ: وَكَيْفَ تَرَى لَيْلَى تَقُولُ رِجَالُ الْحَيِّ تَطْمَعُ أَنْ تَرَى... وقَالَ أَبُو عَمْرٍو الشَّيْبَانِيُّ: لَمَّا ظَهَرَ مِنَ الْمَجْنُونِ مَا ظَهَرَ، وَرَأَى قَوْمُهُ مَا ابْتُلِيَ بِهِ اجْتَمَعُوا إِلَى أَبِيهِ وَقَالُوا: يَا هَذَا، قَدْ تَرَى مَا ابْتُلِيَ ابْنُكَ بِهِ، فَلَوْ خَرَجْتَ بِهِ إِلَى مَكَّةَ فَعَاذَ بِبَيْتِ اللَّهِ، وَزَارَ قَبْرَ رَسُولِ اللَّهِ ﷺ، وَدَعَا اللَّهَ عَزَّ وَجَلَّ رَجَوْنَا أَنْ يَرْجِعَ عَقْلُهُ وَيُعَافِيَهُ اللَّهُ عَزَّ وَجَلَّ، فَخَرَجَ أَبُوهُ حَتَّى أَتَى إِلَى مَكَّةَ، فَجَعَلَ يَطُوفُ [بِهِ] وَيَدْعُو لَهُ بِالْعَافِيَةِ وَهُوَ يَقُولُ: دَعَا الْمُجْرِمُونَ اللَّهَ يَسْتَغْفِرُونَهُ بِمَكَّةَ وَهْنًا أَنْ تُمْحَى ذُنُوبُهَا فَنَادَيْتُ أَنْ يَا رَبِّ أَوَّلُ سُولَتِي لِنَفْسِي لَيْلَى ثُمَّ أَنْتَ حَبِيبُهَا [فَإِنْ أُعْطَ لَيْلَى فِي حَيَاتِي لَا يَتُبْ إِلَى اللَّهِ خَلْقٌ تَوْبَةً لَا أَتُوبُهَا] حَتَّى إِذَا كَانَ بِمِنًى نَادَى مُنَادٍ مِنْ بَعْضِ تِلْكَ الْخِيَامِ: يَا لَيْلَى، فَخَرَّ مَغْشِيًّا عَلَيْهِ، وَاجْتَمَعَ النَّاسُ حَوْلَهُ، وَنَضَحُوا الْمَاءَ عَلَى وَجْهِهِ، وَأَبُوهُ يَبْكِي عِنْدَ رَأْسِهِ، ثُمَّ أَفَاقَ وَقَالَ: وَدَاعٍ دَعَا إِذْ نَحْنُ بِالْخَيْفِ مِنْ مِنًى فَهَيَّجَ أَحْزَانَ الْفُؤَادِ وَمَا يَدْرِي دَعَا بِاسْمِ لَيْلَى غَيْرَهَا فَكَأَنَّمَا أَطَارَ بِلَيْلَى طَائِرًا كَانَ فِي صَدْرِي وعَنْ رَبَاحٍ، قَالَ: حَدَّثَنِي بَعْضُ الْمَشَايِخِ، قَالَ: خَرَجْتُ حَاجًّا حَتَّى إِذَا كُنْتُ بِمِنًى إِذَا جَمَاعَةٌ عَلَى جَبَلٍ مِنْ تِلْكَ الْجِبَالِ فَصَعِدْتُ إِلَيْهِمْ، فَإِذَا مَعَهُمْ فَتًى أَبْيَضُ حَسَنُ الْوَجْهِ وَقَدْ عَلَاهُ الصَّفَارُ وَبَدَنُهُ نَاحِلٌ وَهُمْ يُمْسِكُونَهُ، قَالَ: فَسَأَلْتُهُمْ عَنْهُ، فَقَالُوا: هَذَا قَيْسٌ الَّذِي يُقَالُ لَهُ الْمَجْنُونُ، خَرَجَ بِهِ أَبُوهُ لِمَا بُلِيَ بِهِ يَسْتَجِيرُ لَهُ بِبَيْتِ اللَّهِ الْحَرَامِ وَقَبْرِ مُحَمَّدٍ عَلَيْهِ السَّلَامُ؛ فَلَعَلَّ اللَّهَ أَنْ يُعَافِيَهُ. قَالَ: فَقُلْتُ لَهُمْ: فَمَا لَكُمْ تُمْسِكُونَهُ؟ قَالُوا: نَخَافُ أَنْ يَجْنِيَ عَلَى نَفْسِهِ جِنَايَةً تُتْلِفُهُ. قَالَ: وَهُوَ يَقُولُ: دَعُونِي أَتَنَسَّمْ صَبَا نَجْدٍ، فَقَالَ لِي بَعْضُهُمْ: لَيْسَ يَعْرِفُكَ، لَوْ شِئْتَ دَنَوْتَ مِنْهُ فَأَخْبَرْتَهُ أَنَّكَ قَدِمْتَ مِنْ نَجْدٍ، وَأَخْبَرْتَهُ عَنْهَا، قُلْتُ: نَعَمْ أَفْعَلُ، فَدَنَوْتُ مِنْهُ، فَقَالُوا: يَا قَيْسُ، هَذَا رَجُلٌ قَدِمَ مِنْ نَجْدٍ. قَالَ: فَتَنَفَّسَ حَتَّى ظَنَنْتُ أَنَّ كَبِدَهُ قَدْ تَصَدَّعَتْ، ثُمَّ جَعَلَ يُسَائِلُنِي عَنْ مَوْضِعِ مَوْضِعٍ وَوَادٍ وَادٍ، وَأَنَا أُخْبِرُهُ وَهُوَ يَبْكِي، ثُمَّ أَنْشَأَ يَقُولُ: أَلَّا حَبَّذَا نَجْدٌ وَطِيبُ تُرَابِهِ وَأَرْوَاحُهُ إِنْ كَانَ نَجْدٌ عَلَى الْعَهْدِ أَخْبَرَنَا ابْنُ نَاصِرٍ بِإِسْنَادٍ لَهُ عَنْ زِيَادِ بْنِ الْأَعْرَابِيِّ، قَالَ: لَمَّا تَشَبَّثَ الْمَجْنُونُ بِلَيْلَى وَاشْتُهِرَ بِحُبِّهَا اجْتَمَعَ إِلَيْهِ أَهْلُهَا فَمَنَعُوهُ مِنْ مُحَادَثَتِهَا وَزِيَارَتِهَا وَتَهَدَّدُوهُ وَتَوَعَّدُوهُ بِالْقَتْلِ، وَكَانَ يَأْتِي امْرَأَةً فَتَعْرِفُ [لَهُ] خَبَرَهَا، فَنَهَوْا تِلْكَ الْمَرْأَةَ عَنْ ذَلِكَ، فَكَانَ يَأْتِي غَفَلَاتِ الْحَيِّ فِي اللَّيْلِ، فَلَمَّا كَثُرَ ذَلِكَ خَرَجَ أَبُو لَيْلَى وَمَعَهُ نَفَرٌ مِنْ قَوْمِهِ إِلَى مَرْوَانَ بْنِ الْحَكَمِ فَشَكَوْا إِلَيْهِ مَا يَنَالُهُمْ مِنْ قَيْسِ بْنِ الْمُلَوَّحِ، وَسَأَلُوهُ الْكِتَابَ إِلَى عَامِلِهِ بِمَنْعِهِ مِنْ كَلَامِ لَيْلَى، وَيَتَقَدَّمُ إِلَيْهِ فِي تَرْكِ زِيَارَتِهَا، فَإِذَا أَصَابَهُ أَهْلُهَا عِنْدَهُمْ فَقَدْ أُهْدِرَ دَمُهُ. فَلَمَّا وَرَدَ الْكِتَابُ عَلَى عَامِلِهِ بَعَثَ إِلَى قَيْسٍ وَأَبِيهِ وَأَهْلِ بَيْتِهِ، فَجَمَعَهُمْ وَقَرَأَ عَلَيْهِمْ كِتَابَ مَرْوَانَ، وَقَالَ لِقَيْسٍ: اتَّقِ اللَّهَ فِي نَفْسِكَ لَا تُذْهِبْ دَمَكَ هَدَرًا، فَانْصَرَفَ قَيْسٌ وَهُوَ يَقُولُ: أَلَا حُجِبَتْ لَيْلَى وَآلَى أَمِيرُهَا عَلَيَّ يَمِينًا جَاهِدًا لَا أَزُورُهَا وَوَاعَدَنِي فِيهَا رِجَالٌ أَبُوهُمُ أَبِي وَأَبُوهَا خُشِّنَتْ لِي صُدُورُهَا عَلَى غَيْرِ شَيْءٍ غَيْرَ أَنِّي أُحِبُّهَا وَأَنَّ فُؤَادِي عِنْدَ لَيْلَى أَسِيرُهَا فَلَمَّا يَئِسَ مِنْهَا وَعَلِمَ أَنْ لَا سَبِيلَ إِلَيْهَا صَارَ شَبِيهًا بِالتَّائِهِ الْعَقْلِ، وَأَحَبَّ الْخَلْوَةَ وَحَدِيثَ النَّفْسِ، وَتَزَايَدَ الْأَمْرُ بِهِ حَتَّى ذَهَبَ عَقْلُهُ، وَلَعِبَ بِالْحَصَى وَالتُّرَابِ، وَلَمْ يَكُنْ يَعْرِفُ شَيْئًا إِلَّا ذِكْرَهَا، وَقَوْلَ الشِّعْرِ فِيهَا، وَبَلَغَهَا مَا صَارَ إِلَيْهِ قَيْسٌ فَجَزِعَتْ أَيْضًا لِفِرَاقِهِ، وَضَنِيَتْ ضِنًى شَدِيدًا. وَقَدْ رُوِّينَا عَنْ يُونُسَ النَّحْوِيِّ: أَنَّ أُمَّ قَيْسٍ سَأَلَتْ لَيْلَى فَحَضَرَتْ عِنْدَهُ لَيْلًا، وَقَالَتْ: إِنَّ أَمَّكَ تَزْعُمُ أَنَّكَ جُنِنْتَ عَلَى رَأْسِي، فَقَالَ: قَالَتْ جُنِنْتَ عَلَى رَأْسِي فَقُلْتُ لَهَا الْحَبُّ أَعْظَمُ مِمَّا بِالْمَجَانِينِ الْحَبُّ لَيْسَ يَفِيقُ الدَّهْرَ صَاحِبُهُ وَإِنَّمَا يُصْرَعُ الْمَجْنُونُ فِي الْحِينِ فَبَكَتْ مَعَهُ وَتَحَدَّثَا حَتَّى كَادَ الصُّبْحُ [أَنْ] يُسْفِرَ، ثُمَّ وَدَّعَتْهُ وَانْصَرَفَتْ، فَكَانَ آخِرَ عَهْدِهِ بِهَا. وَقَدْ رُوِّينَا أَنَّ أَبَا الْمَجْنُونِ قَيَّدَهُ، فَجَعَلَ يَأْكُلُ لَحْمَ ذِرَاعَيْهِ، وَيَضْرِبُ بِنَفْسِهِ الْأَرْضَ، فَأَطْلَقَهُ يَدُورُ فِي الْفَلَاةِ عُرْيَانًا. وَلَمَّا زُوِّجَتْ لَيْلَى، وَقِيلَ: غَدًا تَرْحَلُ، قَالَ الْمَجْنُونُ يُنْشِدُ: كَأَنَّ الْقَلْبَ لَيْلَةَ قِيلَ يُغْدَى بِلَيْلَى الْعَامِرِيَّةِ أَوْ يُرَاحُ قَطَاةٌ عَزَّهَا شَرَكٌ فَبَاتَتْ تَجَاذِبُهُ وَقَدْ عَلِقَ الْجَنَاحُ وَرُوِّينَا أَنَّ لَيْلَى لَمَّا زُوِّجَتْ جَاءَ الْمَجْنُونُ إِلَى زَوْجِهَا وَهُوَ يُصَلِّي فِي يَوْمٍ شَاتٍ، فَوَقَفَ عَلَيْهِ ثُمَّ أَنْشَأَ يَقُولُ: بِرَبِّكَ هَلْ ضَمَمْتَ إِلَيْكَ لَيْلَى قُبَيْلَ الصُّبْحِ أَوْ قَبَّلْتَ فَاهَا وَهَلْ رَفَّتْ عَلَيْكَ قُرُونُ لَيْلَى رَفِيفَ الْأُقْحُوَانَةِ فِي نَدَاهَا فَقَالَ: اللَّهُمَّ إِذْ حَلَّفْتَنِي فَنَعَمْ، فَقَبَضَ الْمَجْنُونُ بِكِلْتَا يَدَيْهِ قَبْضَتَيْنِ مِنَ الْجَمْرِ، فَمَا فَارَقَهُمَا حَتَّى سَقَطَ مَغْشِيًّا عَلَيْهِ، فَسَقَطَ الْجَمْرُ مَعَ لَحْمِ رَاحَتَيْهِ. وَكَانَتْ لَهُ دَايَةٌ يَأْنَسُ بِهَا، وَكَانَتْ تَخْرُجُ إِلَى الصَّحْرَاءِ فَتَحْمِلُ لَهُ رَغِيفًا وَمَاءً، فَرُبَّمَا أَكَلَهُ وَرُبَّمَا تَرَكَهُ، حَتَّى جَاءَتْ يَوْمًا وَهُوَ مُلْقًى بَيْنَ الْأَحْجَارِ مَيِّتًا، فَاحْتَمَلُوهُ إِلَى الْحَيِّ، فَغَسَّلُوهُ وَدَفَنُوهُ، وَلَمْ يَبْقَ فِي بَنِي جَعْدَةَ وَلَا فِي بَنِي الْحَرِيشِ امْرَأَةٌ إِلَّا خَرَجَتْ حَاسِرَةً صَارِخَةً عَلَيْهِ تَنْدُبُهُ، وَاجْتَمَعَ فِتْيَانُ الْحَيِّ يَبْكُونَ عَلَيْهِ أَشَدَّ بُكَاءٍ، وَيَنْشُجُونَ أَشَدَّ نَشِيجٍ، وَحَضَرَهُمْ حَيُّ لَيْلَى مُعَزِّينَ وَأَبُوهَا مَعَهُمْ، وَكَانَ أَشَدَّ الْقَوْمِ جَزَعًا وَبُكَاءً عَلَيْهِ، وَجَعَلَ يَقُولُ: مَا عَلِمْتُ أَنَّ الْأَمْرَ يَبْلُغُ كُلَّ هَذَا، وَلَكِنِّي امْرُؤٌ عَرَبِيٌّ أَخَافُ مِنَ الْعَارِ، وَقُبْحِ الْأُحْدُوثَةِ، فَزَوَّجْتُهَا وَخَرَجَتْ عَنْ يَدِي، وَلَوْ عَلِمْتُ أَنَّ أَمْرَهُ يَجْرِي عَلَى هَذَا مَا أَخْرَجْتُهَا عَنْ يَدِهِ، فَمَا رُئِيَ يَوْمًا كَانَ أَكْثَرَ بَاكِيًا مِنْهُ. وَبَيْنَمَا هُمْ يُقَلِّبُونَهُ وَجَدُوا خِرْقَةً فِيهَا مَكْتُوبٌ: أَلَا أَيُّهَا الشَّيْخُ الَّذِي مَا بِنَا يَرْضَى شَقِيتَ وَلَا هَنِيتَ مِنْ عَيْشِكَ الْخَفْضَا شَقِيتَ كَمَا أَشْقَيْتَنِي وَتَرَكْتَنِي أَهِيمُ مَعَ الْهُلَّاكِ لَا أُطْعَمُ الْغَمْضَا كَأَنَّ فُؤَادِي فِي مَخَالِيبِ طَائِرٍ إِذَا ذُكِرَتْ لَيْلَى يَشُدُّ بِهَا قَبْضَا كَأَنَّ فِجَاجَ الْأَرْضِ حَلْقَةُ خَاتَمٍ عَلَيَّ فَمَا تَزْدَادُ طُولًا وَلَا عَرْضَا وَمِنْ أَشْعَارِهِ الرَّائِقَةِ قَوْلُهُ: وَشُغِلْتُ عَنْ فَهْمِ الْحَدِيثِ سِوَى مَا كَانَ مِنْكِ فَإِنَّهُ شُغُلِي وَأُدِيمُ لَحْظَ مُحَدِّثِي لِيَرَى أَنْ قَدْ فَهِمْتُ وَعِنْدَكُمْ عَقْلِي وَقَوْلُهُ: عَجِبْتُ لِعُرْوَةَ الْعُذْرِيِّ أَمْسَى أَحَادِيثًا لِقَوْمٍ بَعْدَ قَوْمِ وَعُرْوَةُ مَاتَ مَوْتًا مُسْتَرِيحًا وَهَا أَنَا ذَا أَمُوتُ بِكُلِّ يَوْمٍ وَقَدْ رُوِّينَا مُتَقَدِّمًا أَنَّهُ كَانَ يَهِيمُ فِي الْبَرِّيَّةِ مَعَ الْوَحْشِ لَا يَأْكُلُ إِلَّا مَا يَنْبُتُ فِي الْبَرِّ مِنْ بَقْلٍ، وَلَا يَشْرَبُ إِلَّا مَعَ الظِّبَاءِ إِذَا وَرَدَتْ مَنَاهِلَهَا، وَطَالَ شَعَرُ جَسَدِهِ وَرَأْسِهِ، وَأَلِفَتْهُ الْوَحْشُ وَكَانَتْ لَا تَفِرُّ مِنْهُ، وَجَعَلَ يَهِيمُ حَتَّى بَلَغَ حُدُودَ الشَّامِ، فَإِذَا ثَابَ عَقْلُهُ إِلَيْهِ رَجَعَ وَسَأَلَ مَنْ يَمُرُّ مِنْ أَحْيَاءِ الْعَرَبِ عَنْ نَجْدٍ، فَيُقَالُ لَهُ: أَيْنَ أَنْتَ مِنْ نَجْدٍ، قَدْ شَارَفْتَ الشَّامَ، فَيَقُولُ: فَأَرُونِي الطَّرِيقَ، فَيَدُلُّونَهُ. عاصم بن عمر بن الخطاب عَاصِمُ بْنُ عُمَرَ بْنِ الْخَطَّابِ الْقُرَشِيُّ الْعَدَوِيُّ وَأُمُّهُ: جَمِيلَةُ بِنْتُ ثَابِتِ بْنِ أَبِي الْأَقْلَحِ. وُلِدَ فِي حَيَاةِ رَسُولِ اللَّهِ ﷺ، وَلَمْ يَرْوِ إِلَّا عَنْ أَبِيهِ حَدِيثًا وَاحِدًا، " إِذَا أَقْبَلَ اللَّيْلُ مِنْ هَاهُنَا " الْحَدِيثَ. وَعَنْهُ ابْنَاهُ حَفْصٌ، وَ عُبَيْدُ اللَّهِ، وَ عُرْوَةُ بْنُ الزُّبَيْرِ، وَقَدْ طَلَّقَ أَبُوهُ أُمَّهُ فَأَخَذَتْهُ جَدَّتُهُ الشَّمُوسُ بِنْتُ أَبِي عَامِرٍ، حَكَمَ لَهُ بِهَا الصِّدِّيقُ، وَقَالَ: شَمُّهَا وَلُطْفُهَا أَحَبُّ إِلَيْهِ مِنْكَ. ثُمَّ لَمَّا زَوَّجَهُ أَبُوهُ فِي أَيَّامِهِ أَنْفَقَ عَلَيْهِ مِنْ بَيْتِ الْمَالِ شَهْرًا، ثُمَّ كَفَّ عَنِ الْإِنْفَاقِ عَلَيْهِ وَأَعْطَاهُ ثُمُنَ مَالِهِ، وَأَمْرَهُ أَنْ يَتَّجِرَ وَيُنْفِقَ عَلَى عَيَالِهِ. وَذَكَرَ غَيْرُ وَاحِدٍ: أَنَّهُ كَانَ بَيْنَ عَاصِمٍ وَبَيْنَ الْحَسَنِ أَوِ الْحُسَيْنِ مُنَازَعَةٌ فِي أَرْضٍ، فَلَمَّا تَبَيَّنَ عَاصِمٌ مِنَ الْحَسَنِ الْغَضَبَ قَالَ: هِيَ لَكَ. فَقَالَ لَهُ: بَلْ هِيَ لَكَ. فَتَرَكَاهَا وَلَمْ يَتَعَرَّضَا لَهَا، وَلَا أَحَدٌ مِنْ ذُرِّيَّتِهِمَا حَتَّى أَخَذَهَا النَّاسُ مِنْ كُلِّ جَانِبٍ. وَكَانَ عَاصِمٌ رَئِيسًا وَقُورًا، كَرِيمًا فَاضِلًا. قَالَ الْوَاقِدِيُّ: مَاتَ سَنَةَ سَبْعِينَ. قَبِيصَةُ بْنُ جَابِرِ بْنِ وَهْبٍ الْأَسَدِيُّ قَبِيصَةُ بْنُ جَابِرِ بْنِ وَهْبٍ الْأَسَدِيُّ الْكُوفِيُّ أَبُو الْعَلَاءِ ، مِنْ كِبَارِ التَّابِعِينَ، شَهِدَ خُطْبَةَ عُمَرَ بِالْجَابِيَةِ، وَكَانَ أَخَا مُعَاوِيَةَ مِنَ الرَّضَاعَةِ، وَكَانَ مِنَ الْفُصَحَاءِ الْبُلَغَاءِ. قَيْسُ بْنُ ذَرِيحٍ، أَبُو يَزِيدَ، اللَّيْثِيُّ الشَّاعِرُ الْمَشْهُورُ، مِنْ بَادِيَةِ الْحِجَازِ. وَقِيلَ: إِنَّهُ أَخُو الْحُسَيْنِ بْنِ عَلِيٍّ مِنَ الرَّضَاعَةِ. وَكَانَ قَدْ تَزَوَّجَ لُبْنَى بِنْتَ الْحَبَّابِ، ثُمَّ طَلَّقَهَا، فَلَمَّا طَلَّقَهَا، هَامَ لِمَا بِهِ مِنَ الْغَرَامِ، وَسَكَنَ الْبَادِيَةَ، وَجَعَلَ يَقُولُ فِيهَا الْأَشْعَارَ وَنَحُلَ جِسْمُهُ، فَلَمَّا زَادَ مَا بِهِ أَتَاهُ ابْنُ أَبِي عَتِيقٍ، فَأَخْذَهُ وَمَضَى بِهِ إِلَى عَبْدِ اللَّهِ بْنِ جَعْفَرٍ، فَقَالَ لَهُ: فِدَاكَ أَبِي وَأُمِّي، ارْكَبْ مَعِي فِي حَاجَةٍ. فَرَكِبَ، وَاسْتَنْهَضَ مَعَهُ أَرْبَعَةَ نَفَرٍ مِنْ وُجُوهِ قُرَيْشٍ، فَذَهَبُوا مَعَهُ، وَهُمْ لَا يَدْرُونَ مَا يُرِيدُ، حَتَّى أَتَى بِهِمْ بَابَ، زَوْجِ لُبْنَى، فَخَرَجَ إِلَيْهِمْ فَإِذَا وُجُوهُ قُرَيْشٍ، فَقَالَ: جَعَلَنِي اللَّهُ فِدَاكُمْ ! مَا جَاءَ بِكُمْ ؟ قَالُوا: حَاجَةٌ لِابْنِ أَبِي عَتِيقٍ. فَقَالَ الرَّجُلُ: اشْهَدُوا عَلَى أَنَّ حَاجَتَهُ مَقْضِيَّةٌ، وَحُكْمَهُ جَائِزٌ. فَقَالُوا: أَخْبِرْهُ بِحَاجَتِكَ. فَقَالَ ابْنُ أَبِي عَتِيقٍ: اشْهَدُوا عَلَى أَنَّ زَوْجَتَهُ لُبْنَى مِنْهُ طَالِقٌ. فَقَالَ عَبْدُ اللَّهِ بْنُ جَعْفَرٍ: قَبَّحَكَ اللَّهُ، أَلِهَذَا جِئْتَ بِنَا ؟ فَقَالَ: جُعِلْتُ فِدَاكُمْ، يُطَلِّقُ هَذَا زَوْجَتَهُ، وَيَتَزَوَّجُ بِغَيْرِهَا، خَيْرٌ مِنْ أَنْ يَمُوتَ رَجُلٌ مُسْلِمٌ فِي هَوَاهَا صَبَابَةً، وَاللَّهِ لَا أَبْرَحُ حَتَّى يَنْتَقِلَ مَتَاعُهَا إِلَى بَيْتِ قَيْسٍ، فَفَعَلَتْ، وَأَقَامُوا مُدَّةً فِي أَرْغَدِ عَيْشٍ وَأَطْيَبِهِ رَحِمَهُمُ اللَّهُ تَعَالَى. يَزِيدُ بْنُ زِيَادِ بْنِ رَبِيعَةَ الْحِمْيَرِيُّ يَزِيدُ بْنُ زِيَادِ بْنِ رَبِيعَةَ الْحِمْيَرِيُّ الشَّاعِرُ كَانَ كَثِيرَ الشِّعْرِ وَالْهَجْوِ. وَقَدْ أَرَادَ عُبَيْدُ اللَّهِ بْنُ زِيَادٍ قَتْلَهُ ; لِكَوْنِهِ هَجَا أَبَاهُ زِيَادًا، فَمَنَعَهُ مُعَاوِيَةُ مِنْ قَتْلِهِ، وَقَالَ: أَدِّبْهُ. فَسَقَاهُ دَوَاءً مُسُهِلًا وَأَرْكَبَهُ عَلَى حِمَارٍ، وَطَافَ بِهِ فِي الْأَسْوَاقِ، وَهُوَ يَسْلَحُ عَلَى الْحِمَارِ، فَقَالَ فِي ذَلِكَ: يَغْسِلُ الْمَاءُ مَا صَنَعْتُ وَشِعْرِي رَاسِخٌ مِنْكَ فِي الْعِظَامِ الْبَوَالِي بَشِيرُ بْنُ النَّضْرِ قَاضِي مِصْرَ، كَانَ رِزْقُهُ فِي الْعَامِ أَلْفَ دِينَارٍ. تُوُفِّيَ بِمِصْرَ، وَوَلِيَ بَعْدَهُ عَبْدُ الرَّحْمَنِ بْنُ حَمْزَةَ الْخَوْلَانِيُّ. وَاللَّهُ سُبْحَانَهُ أَعْلَمُ. مَالِكُ بْنُ يَخَامِرَ السَّكْسَكِيُّ الْأَلْهَانِيُّ الْحِمْصِيُّ مَالِكُ بْنُ يَخَامِرَ السَّكْسَكِيُّ الْأَلْهَانِيُّ الْحِمْصِيُّ تَابِعِيٌّ جَلِيلٌ، وَيُقَالُ: لَهُ صُحْبَةٌ. فَاللَّهُ أَعْلَمُ. رَوَى الْبُخَارِيُّ مِنْ طَرِيقِ مُعَاوِيَةَ عَنْهُ عَنْ مُعَاذِ بْنِ جَبَلٍ فِي حَدِيثِ الطَّائِفَةِ الظَّاهِرَةِ عَلَى الْحَقِّ أَنَّهُمْ بِالشَّامِ، وَهَذَا مِنْ بَابِ رِوَايَةِ الْأَكَابِرِ عَنِ الْأَصَاغِرِ، إِلَّا أَنْ يُقَالَ: لَهُ صُحْبَةٌ. وَالصَّحِيحُ: أَنَّهُ تَابِعِيٌّ وَلَيْسَ بِصَحَابِيٍّ، وَكَانَ مِنْ أَخَصِّ أَصْحَابِ مُعَاذِ بْنِ جَبَلٍ، ؓ. قَالَ غَيْرُ وَاحِدٍ: مَاتَ فِي هَذِهِ السَّنَةِ. وَقِيلَ: سَنَةَ اثْنَتَيْنِ وَسَبْعِينَ، وَاللَّهُ سُبْحَانَهُ وَتَعَالَى أَعْلَمُ.
✧ Those of the notables who died in this year Qays b. al-Mulawwaḥ b. Muzāḥim QAYS B. AL-MULAWWIḤ B. MUZĀḤIM, and he is the Majnūn of Laylā: It is said: Qays b. Muʿādh; and it is said: his name was al-Buḥturī b. al-Jaʿdī; and it is said: he is al-Aqraʿ b. Muʿādh. He was one of the Banū Jaʿdah b. Kaʿb b. ʿĀmir b. Ṣaʿṣaʿah, and it is said: he was of the Banū ʿAqīl b. Kaʿb b. Saʿd. Some people denied his existence, but that is of no consequence, because practice is based on affirmation. As for Laylā, she was the daughter of Mahdī; and it is said: the daughter of Ward, of the Banū Rabīʿah. She was given the kunyah Umm Mālik. She was among the most beautiful, most elegant, and most excellent of women in body, intellect, cultivation, and form. From Ibn Daʾb, who said: A man of the Banū ʿĀmir b. Ṣaʿṣaʿah called Rabāḥ related to me, saying: Among the Banū ʿĀmir there was a young woman of the most beautiful of women, possessed of intellect and cultivation, called Laylā bt. Mahdī. Her news and what she had of beauty and intellect reached the Majnūn, and he was infatuated with conversing with women. So he went to his finest garments, put them on, and made himself ready. When he sat with her and conversed before her, she pleased him and took hold of his heart. He remained that whole day talking to her and she talking to him until evening came, and he returned to his family with the longest night. When morning came he went to her and remained with her until evening, then returned and spent a night longer than his first. He tried to close his eyes but could not, and he began to say: My day is the day of other men until, when night appears to me, the beds shake me toward you. I spend my day with talk and with wishes, and at night a gatherer joins me with grief. Then there fell into her heart the like of what had fallen into his heart for her. One day he came to talk to her, and she began turning away from him and attending to another, wanting to test him and learn what place she had in his heart. When he saw that from her it was hard on him and he grew anxious. When she feared for him she turned to him and said: Each of us shows hatred to people, yet each with his companion is secure. So he was relieved, and she said: I only wanted to test you. What you have with me is greater than what I have with you, and I give God a covenant that if I sit after this day of mine with any man other than you, may I taste death, unless I am compelled to it. So he departed, the happiest of men, and began to say: I think her love will leave me in a wasteland of the earth, where I have neither wealth nor family, nor anyone to whom I may entrust my testament, nor companion save the mount and the saddle. [Her love wiped out the love of those who were before her, and she settled in a place no one had settled before.] Another report about the beginning of Qays's acquaintance with Laylā: A different account has been related to us of the beginning of his acquaintance with her: From Laqīṭ b. Bukayr al-Muḥāribī: The Majnūn clung to Laylā with the clinging of a child, and that was because they were both small, tending sheep for their people. Each of them clung to the other, except that the Majnūn was older than her, [and they remained thus until they grew up]. When their matter became known, Laylā was veiled from him and his reason departed. About that he says: I clung to Laylā when she had a lock of hair and the swelling of her breast had not yet appeared to her peers. We were small, tending the lambs. Would that we had never grown up, and that the lambs had not grown up. From Muḥammad b. Khalaf, who said: Abū ʿUbaydah said: The Majnūn used to sit in the assembly of his people while they conversed, and one of the people would turn to him and talk to him while he stared at him dumbfounded, not understanding what he was telling him. Then his reason would return, and he would be asked about the talk, and he would not know it. Once one of his family related something to him and then asked him about it the next morning, and he did not know it. So he said: You are indeed mad. He said: Truly I sit in the assembly and talk to them, then I come to myself and a ghoul has waylaid me. The talk of the soul carries my heart toward you, until my companion says: You are crazed. Abū ʿUbaydah said: The matter grew worse with him until he lost his reason. He would not stay in one place, no camp sheltered him, and no garment would remain on him but he tore it. He no longer understood anything said to him, unless Laylā was mentioned to him, and if she was mentioned he would produce the beginning and his reason would return. It has [also] been related to us that Laylā's people complained of him to the authority, and he declared his blood forfeit. He said: Death would be more restful for me. So they knew he would keep seeking to catch them unawares, and they departed. He came and looked out and saw their dwellings empty. He made for Laylā's abode, pressed his chest against it, and began rubbing his cheeks on its dust, saying: O enclosures of the tribe where they loaded up at Dhū Salam, may no spring rain water you! And your tents that were at the bend of al-Liwā, may they wear away with a wearing that dwellings have not worn! I regretted what had been from me, with the regret of one cheated when he sells. One of the elders of Banū ʿĀmir said: The Majnūn met Laylā and her people as they had departed, and he fell unconscious. The youths of the tribe came forward, wiped his face, and propped him against their chests. They asked Laylā to stop for him, and she said: It is not right that I disgrace myself. But you, so-and-so — to a slave woman of hers — go to him and say to him: Laylā sends you greetings of peace, and says to you: Be strong through what you are in. If I could find a way to heal your sickness I would ransom you with myself. So she went and told him, and he said: Convey to her my greetings and say to her: My sickness and my cure are you, and you have assigned me a long misery. Then he wept and began to say: How do you think Laylā… men of the tribe say: You hope to see… Abū ʿAmr al-Shaybānī said: When what appeared from the Majnūn appeared, and his people saw the affliction he was in, they gathered to his father and said: You see what your son has been afflicted with. If you would take him to Makkah, and he seeks refuge at the House of God and visits the grave of the Messenger of God ﷺ and prays to God, mighty and majestic, we hope his reason will return and God will restore him. So his father departed until he came to Makkah and began circumambulating [with him] and praying for his recovery while he said: The sinners called on God, seeking His forgiveness at Makkah in the late night, that their sins might be erased. Then I called: O Lord, my first request for myself is Laylā, and then You are her Beloved. [If Laylā is granted to me in my life, no creature will turn to God in repentance with a repentance I will not make.] Then when he was at Minā, a caller from one of those tents called out: O Laylā! He fell down unconscious, people gathered around him, and they sprinkled water on his face while his father wept at his head. Then he recovered and said: A caller called out while we were at al-Khayf in Minā, and he stirred the sorrows of the heart, not knowing. He called the name of Laylā for another, and it was as if he caused to fly with Laylā a bird that had been in my breast. From Rabāḥ, who said: One of the elders related to me, saying: I set out on pilgrimage, and when I was at Minā, there was a group on one of those mountains. I climbed up to them, and with them was a fair youth, handsome of face, over whom pallor had spread and whose body was wasted, and they were holding him. He said: I asked about him, and they said: This is Qays, the one called the Majnūn. His father brought him out because of what he was afflicted with, seeking refuge for him at the Sacred House of God and the grave of Muḥammad ﷺ, that perhaps God would restore him. He said: I asked them: Why do you hold him? They said: We fear he will do himself harm that destroys him. He said: And he was saying: Let me breathe the east wind of Najd. One of them said to me: He does not know you. If you wish, approach him and tell him you have come from Najd and tell him about it. I said: Yes, I will do so. So I approached him, and they said: O Qays, this is a man who has come from Najd. He said: He drew a breath until I thought his liver had split. Then he began asking me about place after place and valley after valley, and I told him while he wept. Then he began to say: Ah, how lovely is Najd and the fragrance of its soil and its breezes, if Najd remains true to its covenant! Ibn Nāṣir informed us with his chain from Ziyād b. al-Aʿrābī, who said: When the Majnūn clung to Laylā and became famous for loving her, her family gathered against him and prevented him from talking to her and visiting her, and they threatened and menaced him with death. He used to go to a woman who knew her news, so they forbade that woman from that. Then he used to come at the tribe's moments of heedlessness at night. When that became frequent, Abū Laylā went out with a number of his people to Marwān b. al-Ḥakam, and they complained to him of what they suffered from Qays b. al-Mulawwaḥ. They asked him to write to his governor to prevent him from speaking to Laylā and to order him to stop visiting her, and if her family found him with them, his blood had been declared forfeit. When the letter reached his governor, he sent for Qays, his father, and his household. He gathered them and read them Marwān's letter, and he said to Qays: Fear God for yourself, and do not let your blood be shed for nothing. Qays departed saying: Truly Laylā has been veiled, and her chief has sworn a binding oath against me that I shall not visit her. And men have threatened me about her whose father is my father and her father; their breasts have been hardened against me, for nothing at all except that I love her and that my heart is with Laylā, its captive. When he despaired of her and knew there was no way to her, he became like one whose mind wanders astray. He loved solitude and talking to himself, and his condition grew worse until his reason went. He played with pebbles and dust, and he knew nothing except remembering her and saying poetry about her. The news of what Qays had come to reached her, and she too grieved at his separation and fell severely ill. It has been related to us from Yūnus al-Naḥwī: Qays's mother asked Laylā, and she came to him at night and said: Your mother claims you have gone mad for me. He said: She said: You have gone mad for me, so I said to her: Love is greater than what is in the mad. Love does not end for its companion through all time; only the madman is struck down for a while. Then she wept with him and they talked until dawn was about to break. Then she bade him farewell and departed, and that was the last time he saw her. It has also been related to us that the Majnūn's father bound him in fetters, and he began eating the flesh of his own forearms and striking himself on the ground. So he released him, and he wandered in the desert naked. When Laylā was married, and it was said: Tomorrow she departs, the Majnūn said, reciting: It is as if the heart, on the night it was said: Tomorrow Laylā al-ʿĀmiriyyah will depart or set out, is a sand grouse that a snare has seized, and it spent the night struggling against it while its wing was caught. It has been related to us that when Laylā was married, the Majnūn came to her husband while he was praying on a cold day. He stood before him and began to say: By your Lord, have you drawn Laylā close to you before dawn, or kissed her mouth? And have the tresses of Laylā quivered over you, quivering like a white daisy in its dew? He said: O God, since you have made me swear, then yes. The Majnūn seized two handfuls of live coals with both his hands, and he did not release them until he fell unconscious, and the coals fell with the flesh of his palms. He had a nurse with whom he felt at ease. She used to go out to the open country and bring him a loaf and water, and sometimes he would eat it and sometimes leave it. Until one day she came and found him cast among the stones, dead. They carried him to the tribe, washed him, and buried him. There remained no woman in Banū Jaʿdah or in Banū al-Ḥarīsh who did not come out unveiled, crying out and lamenting him. The youths of the tribe gathered weeping over him with the most violent weeping and sobbing. Laylā's tribe came to offer condolences, and her father was with them. He was the most grief-stricken and tearful of the people over him, and he said: I did not know the matter would reach all this. But I am an Arab man, and I feared shame and an ugly tale. So I married her off, and she passed out of my hands. If I had known his affair would come to this, I would not have taken her from him. No day was ever seen with more weepers than that one. While they were turning him over, they found a rag on which was written: O old man who is not content with what is between us, you have been made wretched and have not enjoyed ease in your comfortable life! You have been made wretched as you made me wretched, and you left me wandering with the perished, never tasting sleep. It is as if my heart is in the claws of a bird: when Laylā is mentioned, it squeezes tight on her. It is as if the passes of the earth are the band of a signet ring upon me, so they neither grow longer nor wider. Among his choice poems is his saying: I am diverted from understanding any talk except what is from you, for that is my occupation. And I keep my gaze on the one speaking to me, so that he may think I have understood, while my mind is with you. And his saying: I wonder at ʿUrwah al-ʿUdhrī, who has become mere tales told by one people after another. ʿUrwah died an easy death, but here I am, dying every day. It has been related to us earlier that he used to wander in the wilderness with the wild animals, eating nothing but the herbs that grow in the wasteland, and drinking only with the gazelles when they came to their watering places. The hair of his body and head grew long, and the wild beasts became accustomed to him and did not flee from him. He wandered until he reached the borders of Syria, and when his reason returned to him he would come back and ask any passing Arab tribe about Najd. It would be said to him: Where are you from Najd? You have nearly reached Syria. He would say: Then show me the road, and they would point it out to him. ʿĀṣim b. ʿUmar b. al-Khaṭṭāb ʿĀṢIM B. ʿUMAR B. AL-KHAṬṬĀB AL-QURASHĪ AL-ʿADAWĪ His mother was Jamīlah bt. Thābit b. Abī al-Aqlaḥ. He was born during the lifetime of the Messenger of God ﷺ, and he related only one ḥadīth from his father: "When night comes from here…" the ḥadīth. From him related his two sons Ḥafṣ and ʿUbayd Allāh, and ʿUrwah b. al-Zubayr. His father had divorced his mother, and his grandmother al-Shamūs bt. Abī ʿĀmir took him. Al-Ṣiddīq ruled in her favor for him, saying: Her smell and her gentleness are dearer to him than you. Then when his father married him off in his days, he spent on him from the public treasury for a month, then stopped spending on him and gave him an eighth of his wealth, and ordered him to trade and spend on his dependents. More than one mentioned that there was a dispute between ʿĀṣim and al-Ḥasan or al-Ḥusayn over some land. When ʿĀṣim saw al-Ḥasan's anger, he said: It is yours. He said to him: Rather, it is yours. So they left it and neither of them nor anyone of their descendants took it, until people took it from every side. ʿĀṣim was a dignified, noble, generous, and excellent chief. Al-Wāqidī said: He died in the year seventy. Qabīṣah b. Jābir b. Wahb al-Asadī QABĪṢAH B. JĀBIR B. WAHB AL-ASADĪ AL-KŪFĪ ABŪ AL-ʿALĀʾ One of the great Successors. He witnessed ʿUmar's sermon at al-Jābiyah. He was Muʿāwiyah's foster brother, and he was among the eloquent and articulate. Qays b. Dharīḥ, Abū Yazīd, al-Laythī The famous poet, from the desert of the Ḥijāz. It is said that he was the foster brother of al-Ḥusayn b. ʿAlī. He had married Lubnā bt. al-Ḥabbāb, then divorced her; and when he divorced her, he became distraught from the passion that possessed him, took to the desert, began reciting poetry about her, and his body wasted away. When his condition worsened, Ibn Abī ʿAtīq came to him, took him, and went with him to ʿAbd Allāh b. Jaʿfar, saying to him: 'May my father and mother be your ransom, ride with me for a need.' So he rode, and with him he roused four men from the notables of Quraysh, and they went with him not knowing what he intended, until he brought them to the door of Lubnā's husband. He came out to them, and seeing the notables of Quraysh, he said: 'May God make me your ransom! What has brought you?' They said: 'A need of Ibn Abī ʿAtīq.' The man said: 'Bear witness that his need is granted and his judgment is binding.' They said: 'Tell him your need.' Ibn Abī ʿAtīq said: 'Bear witness that his wife Lubnā is divorced from him.' ʿAbd Allāh b. Jaʿfar said: 'May God make you ugly! Is this what you brought us for?' He said: 'May I be your ransom; for this man to divorce his wife and marry another is better than for a Muslim man to die of love-sickness for her. By God, I will not leave until her belongings are moved to the house of Qays.' And so it was done. They remained for a time in the most pleasant and agreeable life, may God Most High have mercy on them. Yazīd b. Ziyād b. Rabīʿah al-Ḥimyarī — Yazīd b. Ziyād b. Rabīʿah al-Ḥimyarī, the poet He was prolific in poetry and satire. ʿUbayd Allāh b. Ziyād wanted to kill him because he had satirized his father Ziyād, but Muʿāwiyah prevented his execution, saying: 'Discipline him.' So he made him drink a laxative, mounted him on a donkey, and paraded him through the markets while he was defecating on the donkey. About that he said: Water washes away what I did, but my verse remains fixed in your decaying bones. Bashīr b. al-Naḍr Judge of Egypt; his stipend was one thousand dinars a year. He died in Egypt, and after him ʿAbd al-Raḥmān b. Ḥamzah al-Khawlānī was appointed. And God, glorified be He, knows best. Mālik b. Yakhāmir al-Saksakī al-Alhānī al-Ḥimṣī — Mālik b. Yakhāmir al-Saksakī al-Alhānī al-Ḥimṣī A venerable Successor; it is said that he had companionship (with the Prophet), but God knows best. Al-Bukhārī narrated through the path of Muʿāwiyah from him, from Muʿādh b. Jabal, in the ḥadīth of the group that remains manifest upon the truth, that they are in Syria; and this is of the type of narration of the greater from the lesser, unless it is said that he had companionship. The correct view is that he was a Successor and not a Companion, and he was among the closest associates of Muʿādh b. Jabal, ؓ. More than one said: He died in this year. It is also said: in the year seventy-two; and God, glorified and exalted be He, knows best.
Tarikh (al-Tabari) 2313No grade recorded
ثُمَّ دَخَلَتْ سَنَةُ إِحْدَى وَسَبْعِينَ وَفِيهَا كَانَ مَقْتَلُ مُصْعَبِ بْنِ الزُّبَيْرِ، وَذَلِكَ أَنْ عَبْدَ الْمَلِكِ بْنَ مَرْوَانَ سَارَ فِي جُنُودٍ هَائِلَةٍ مِنَ الشَّامِ قَاصِدًا مُصْعَبَ بْنَ الزُّبَيْرِ بِالْعِرَاقِ، فَالْتَقَيَا فِي هَذِهِ السَّنَةِ، وَقَدْ كَانَا قَبْلَهَا يَرْكَبُ كُلُّ وَاحِدٍ لِمُلْتَقَى الْآخَرِ، فَيَحُولُ بَيْنَهُمَا الشِّتَاءُ وَالْبَرْدُ وَالْوَحْلُ، فَيَرْجِعُ كُلُّ وَاحِدٍ مِنْهُمَا إِلَى بَلَدِهِ، فَلَمَّا كَانَ فِي هَذَا الْعَامِ سَارَ إِلَيْهِ عَبْدُ الْمَلِكِ، وَبَعَثَ بَيْنَ يَدَيْهِ السَّرَايَا، وَدَخَلَ بَعْضُ مَنْ أَرْسَلَهُ إِلَى الْبَصْرَةِ فَدَعَا أَهْلَهَا إِلَى عَبْدِ الْمَلِكِ فِي السِّرِّ، فَاسْتَجَابَ لَهُ بَعْضُهُمْ، وَقَدْ كَانَ مُصْعَبٌ سَارَ إِلَى الْحِجَازِ، فَجَاءَ وَدَخَلَ الْبَصْرَةَ عَلَى إِثْرِ ذَلِكَ، فَأَنَّبَ الْكُبَرَاءَ مِنَ النَّاسِ، وَشَتَمَهُمْ وَلَامَهُمْ عَلَى دُخُولِ أُولَئِكَ إِلَيْهِمْ، وَإِقْرَارِهِمْ لَهُمْ عَلَى ذَلِكَ، وَهَدَمَ دُورَ بَعْضِهِمْ، ثُمَّ شَخَصَ إِلَى الْكُوفَةِ، ثُمَّ بَلَغَهُ قَصْدُ عَبْدِ الْمَلِكِ لَهُ بِجُنُودِ الشَّامِ فَخَرَجَ إِلَيْهِ. وَوَصَلَ عَبْدُ الْمَلِكِ إِلَى مَسْكِنٍ، وَكَتَبَ إِلَى الْمَرْوَانِيَّةِ الَّذِينَ اسْتَجَابُوا لِمَنْ بَعَثَهُ إِلَيْهِمْ فَأَجَابُوهُ، وَاشْتَرَطُوا عَلَيْهِ أَنْ يُوَلِّيَهُمْ أَصْبَهَانَ، فَقَالَ: نَعَمْ. وَهُمْ جَمَاعَةٌ كَثِيرَةٌ مِنَ الْأُمَرَاءِ، وَقَدْ جَعَلَ عَبْدُ الْمَلِكِ عَلَى مُقَدِّمَتِهِ أَخَاهُ مُحَمَّدَ بْنَ مَرْوَانَ بْنِ الْحَكَمِ، وَعَلَى مَيْمَنَتِهِ عَبْدَ اللَّهِ بْنَ يَزِيدَ بْنِ مُعَاوِيَةَ، وَعَلَى مَيْسَرَتِهِ خَالِدَ بْنَ يَزِيدَ بْنِ مُعَاوِيَةَ، وَخَرَجَ مُصْعَبُ بْنُ الزُّبَيْرِ، وَقَدِ اخْتَلَفَ عَلَيْهِ أَهْلُ الْعِرَاقِ، وَخَذَلُوهُ وَجَعَلَ يَتَأَمَّلُ مَنْ مَعَهُ فَلَا يَجِدُهُمْ يُقَاوِمُونَ أَعْدَاءَهُ، فَاسْتَقْتَلَ وَطَمَّنَ نَفْسَهُ عَلَى ذَلِكَ، وَقَالَ: لِي بِالْحُسَيْنِ بْنِ عَلِيٍّ أُسْوَةٌ حِينَ امْتَنَعَ مِنْ إِلْقَائِهِ يَدَهُ، وَمِنَ الذِّلَّةِ لِعُبَيْدِ اللَّهِ بْنِ زِيَادٍ، وَجَعَلَ يُنْشِدُ وَيَقُولُ مُسَلِّيًا نَفْسَهُ: وَإِنَّ الْأُلَى بِالطَّفِّ مِنْ آلِ هَاشِمٍ تَأَسَّوْا فَسَنُّوا لِلْكِرَامِ التَّأَسِّيَا وَكَانَ عَبْدُ الْمَلِكِ قَدْ أَشَارَ عَلَيْهِ بَعْضُ أُمَرَائِهِ أَنْ يُقِيمَ بِالشَّامِ، وَأَنْ يَبْعَثَ إِلَى مُصْعَبٍ جَيْشًا فَأَبَى، وَقَالَ: لَعَلِّي أَبْعَثُ رَجُلًا شُجَاعًا لَا رَأْيَ لَهُ، أَوْ مَنْ لَهُ رَأْيٌ وَلَا شَجَاعَةَ لَهُ، وَإِنِّي أَجِدُ مِنْ نَفْسِي بَصَرًا بِالْحَرْبِ وَشَجَاعَةً، وَإِنَّ مُصْعَبًا فِي بَيْتِ شَجَاعَةٍ، أَبُوهُ أَشْجَعُ قُرَيْشٍ، وَأَخُوهُ لَا تُجْهَلُ شَجَاعَتُهُ، وَهُوَ شُجَاعٌ، لَا عِلْمَ لَهُ بِالْحَرْبِ، وَهُوَ يُحِبُّ الدَّعَةَ وَالْخَفْضَ، وَمَعَهُ مَنْ يُخَالِفُهُ، وَمَعِي مَنْ يَنْصَحُ لِي. فَسَارَ بِنَفْسِهِ، فَلَمَّا تَقَارَبَ الْجَيْشَانِ بَعَثَ عَبْدُ الْمَلِكِ إِلَى أُمَرَاءِ مُصْعَبٍ بِكُتُبٍ يَدْعُوهُمْ إِلَى نَفْسِهِ وَيَعِدُهُمُ الْوِلَايَاتِ، فَجَاءَ إِبْرَاهِيمُ بْنُ الْأَشْتَرِ إِلَى مُصْعَبٍ فَأَلْقَى إِلَيْهِ كِتَابًا مَخْتُومًا، وَقَالَ: هَذَا جَاءَنِي مِنْ عَبْدِ الْمَلِكِ. فَفَتَحَهُ فَإِذَا هُوَ يَدْعُوهُ إِلَى الْإِتْيَانِ إِلَيْهِ، وَلَهُ نِيَابَةُ الْعِرَاقِ. وَقَالَ لِمُصْعَبٍ: أَيُّهَا الْأَمِيرُ، إِنَّهُ لَمْ يَبْقَ أَحَدٌ مِنْ أُمَرَائِكَ إِلَّا وَقَدْ جَاءَهُ كِتَابٌ مِثْلُ هَذَا فَإِنْ أَطَعْتَنِي ضَرَبْتُ أَعْنَاقَهُمْ. فَقَالَ لَهُ مُصْعَبٌ: إِنِّي لَوْ فَعَلْتُ ذَلِكَ لَمْ تَنْصَحْنَا عَشَائِرُهُمْ بَعْدَهُمْ. فَقَالَ: فَأَوَقِرْهُمْ فِي الْحَدِيدِ وَابْعَثْهُمْ إِلَى أَبْيَضِ كِسْرَى فَاسْجُنْهُمْ فِيهِ، وَوَكِّلْ بِهِمْ مَنْ إِنْ غُلِبْتَ ضَرَبَ أَعْنُقَهُمْ، وَإِنْ غَلَبْتَ مَنَنْتَ بِهِمْ عَلَى عَشَائِرَهُمْ. فَقَالَ لَهُ: يَا أَبَا النُّعْمَانِ، إِنِّي لَفِي شُغْلٍ عَنْ هَذَا. ثُمَّ قَالَ مُصْعَبٌ: رَحِمَ اللَّهُ أَبَا بَحْرٍ - يَعْنِي الْأَحْنَفَ بْنَ قَيْسٍ - إِنْ كَانَ لِيُحَذِّرُنِي غَدْرَ أَهْلِ الْعِرَاقِ، وَكَأَنَّهُ كَانَ يَنْظُرُ إِلَى مَا نَحْنُ فِيهِ الْآنَ. مواجهة الجيشان بدير الجاثليق من مسكن ثُمَّ تَوَاجَهَ الْجَيْشَانِ بِدَيْرِ الْجَاثَلِيقِ مِنْ مَسْكِنٍ، فَحَمَلَ إِبْرَاهِيمُ بْنُ الْأَشْتَرِ - وَهُوَ أَمِيرُ الْمُقَدِّمَةِ الْعِرَاقِيَّةِ لِجَيْشِ مُصْعَبٍ - عَلَى مُحَمَّدِ بْنِ مَرْوَانَ - وَهُوَ أَمِيرُ مُقَدِّمَةِ الشَّامِ - فَأَزَالَهُ عَنْ مَوْضِعِهِ، فَأَرْدَفَهُ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ بِعَبْدِ اللَّهِ بْنِ يَزِيدَ بْنِ مُعَاوِيَةَ، فَحَمَلُوا عَلَى إِبْرَاهِيمَ بْنِ الْأَشْتَرِ، وَمَنْ مَعَهُ فَطَحَنُوهُمْ، وَقُتِلَ إِبْرَاهِيمُ بْنُ الْأَشْتَرِ، رَحِمَهُ اللَّهُ وَعَفَا عَنْهُ، وَقُتِلَ مَعَهُ جَمَاعَةٌ مِنَ الْأُمَرَاءِ، وَكَانَ عَتَّابُ بْنُ وَرْقَاءَ عَلَى خَيْلِ مُصْعَبٍ فَهَرَبَ أَيْضًا وَلَجَأَ إِلَى عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ، وَجَعَلَ مُصْعَبُ بْنُ الزُّبَيْرِ وَهُوَ وَاقِفٌ فِي الْقَلْبِ يُنْهِضُ أَصْحَابَ الرَّايَاتِ، وَيَحُثُّ الشُّجْعَانَ وَالْأَبْطَالَ أَنْ يَتَقَدَّمُوا إِلَى أَمَامِ الْقَوْمِ، فَلَا يَتَحَرَّكُ أَحَدٌ، فَجَعَلَ يَقُولُ: يَا إِبْرَاهِيمُ وَلَا إِبْرَاهِيمَ لِي الْيَوْمَ ! وَتَفَاقَمَ الْأَمْرُ، وَاشْتَدَّ الْقِتَالُ وَتَخَاذَلَتِ الرِّجَالُ، وَضَاقَ الْحَالُ، وَكَثُرَ النِّزَالُ. قَالَ الْمَدَائِنِيُّ: عَنْ يَحْيَى بْنِ إِسْمَاعِيلَ بْنِ الْمُهَاجِرِ، عَنْ أَبِيهِ قَالَ: أَرْسَلَ عَبْدُ الْمَلِكِ أَخَاهُ مُحَمَّدُ بْنُ مَرْوَانَ إِلَى مُصْعَبٍ يُعْطِيهِ الْأَمَانَ فَأَبَى، وَقَالَ: إِنَّ مِثْلِي لَا يَنْصَرِفُ عَنْ هَذَا الْمَوْضِعِ إِلَّا غَالِبًا أَوْ مَغْلُوبًا. قَالُوا: فَنَادَى مُحَمَّدُ بْنُ مَرْوَانَ عِيسَى بْنَ مُصْعَبٍ فَقَالَ: يَابْنَ أَخِي، لَا تَقْتُلْ نَفْسَكَ، لَكَ الْأَمَانُ. فَقَالَ لَهُ مُصْعَبٌ: قَدْ آمَنَكَ عَمُّكَ فَامْضِ إِلَيْهِ. فَقَالَ: لَا تَتَحَدَّثُ نِسَاءُ قُرَيْشٍ أَنِّي أَسْلَمْتُكَ لِلْقَتْلِ. فَقَالَ لَهُ: يَا بُنَيَّ، فَارْكَبْ خَيْلَ السَّبْقِ فَالْحَقْ بِعَمِّكَ، فَأَخْبِرْهُ بِمَا صَنَعَ أَهْلُ الْعِرَاقِ فَإِنِّي مَقْتُولٌ هَاهُنَا، فَقَالَ: وَاللَّهِ إِنِّي لَا أُخْبِرُ عَنْكَ أَحَدًا أَبَدًا، وَلَا أُخْبِرُ نِسَاءَ قُرَيْشٍ بِمَصْرَعِكَ أَبَدًا، وَلَا أُقْتَلُ إِلَّا مَعَكَ، وَلَكِنْ إِنْ شِئْتَ رَكِبْتَ خَيْلَكَ، وَسِرْنَا إِلَى الْبَصْرَةِ، فَإِنَّهُمْ عَلَى الْجَمَاعَةِ. فَقَالَ مُصْعَبٌ: لَا وَاللَّهِ، مَا الْفِرَارُ لِي بِعَادَةٍ، وَلَكِنْ أُقَاتِلُ، فَإِنْ قُتِلْتُ فَمَا السَّيْفُ لِي بِعَارٍ، وَاللَّهِ لَا تَتَحَدَّثُ قُرَيْشٌ عَنِّي أَنِّي فَرَرْتُ مِنَ الْقِتَالِ. ثُمَّ قَالَ لِابْنِهِ: تَقَدَّمْ بَيْنَ يَدَيَّ حَتَّى أَحْتَسِبَكَ. فَتَقَدَّمَ ابْنُهُ، فَقَاتَلَ حَتَّى قُتِلَ، وَأُثْخِنَ مُصْعَبٌ بِالرَّمْيِ، فَنَظَرَ إِلَيْهِ زَائِدَةُ بْنُ قُدَامَةَ، وَهُوَ كَذَلِكَ فَحَمَلُ عَلَيْهِ فَطَعَنَهُ، وَهُوَ يَقُولُ: يَا ثَارَاتِ الْمُخْتَارِ ! فَصَرَعَهُ، وَنَزَلَ إِلَيْهِ رَجُلٌ يُقَالُ لَهُ: عُبَيْدُ اللَّهِ بْنُ زِيَادِ بْنِ ظَبْيَانَ التَّمِيمِيُّ، فَقَتَلَهُ وَحَزَّ رَأْسَهُ، وَأَتَى بِهِ عَبْدَ الْمَلِكِ بْنَ مَرْوَانَ، فَسَجَدَ عَبْدُ الْمَلِكِ، وَأَطْلَقَ لَهُ أَلْفَ دِينَارٍ فَأَبَى أَنْ يَقْبَلَهَا، وَقَالَ: لَمْ أَقْتُلْهُ عَلَى طَاعَتِكَ، وَلَكِنْ بِثَأْرٍ كَانَ لِي عِنْدَهُ، وَكَانَ قَدْ وَلِيَ لَهُ عَمَلًا قَبْلَ ذَلِكَ فَعَزَلَهُ عَنْهُ وَأَهَانَهُ. وَقَالَ: لَمَّا تَفَرَّقَ عَنْ مُصْعَبٍ جُمُوعُهُ قَالَ لَهُ ابْنُهُ عِيسَى: لَوِ اعْتَصَمْتَ بِبَعْضِ الْقِلَاعِ، وَكَاتَبْتَ مَنْ بَعُدُ عَنْكَ مِثْلَ الْمُهَلَّبِ بْنِ أَبِي صُفْرَةَ وَغَيْرِهِ فَقَدِمُوا عَلَيْكَ، فَإِذَا اجْتَمَعَ لَكَ مَا تُرِيدُ مِنْهُمْ لَقِيَتَ الْقَوْمَ ; فَإِنَّكَ قَدْ ضَعُفْتَ جِدًّا. فَلَمْ يَرُدَّ عَلَيْهِ جَوَابًا. ثُمَّ ذَكَرَ مَا جَرَى لِلْحُسَيْنِ بْنِ عَلِيٍّ، وَكَيْفَ قُتِلَ كَرِيمًا، وَلَمْ يُلْقِ بِيَدِهِ، وَلَمْ يَجِدْ مِنْ أَهْلِ الْعِرَاقِ وَفَاءً. وَكَذَلِكَ أَبُوهُ وَأَخُوهُ، وَنَحْنُ مَا وَجَدْنَا لَهُمْ وَفَاءً. ثُمَّ انْهَزَمَ أَصْحَابُهُ، وَبَقِيَ فِي قَلِيلٍ مِنْ خَوَاصِّهِ، وَمَالَ الْجَمِيعُ إِلَى عَبْدِ الْمَلِكِ، وَقَدْ كَانَ عَبْدُ الْمَلِكِ يُحِبُّ مُصْعَبًا حَبًّا شَدِيدًا، وَكَانَ خَلِيلًا لَهُ قَبْلَ الْخِلَافَةِ، فَقَالَ لِأَخِيهِ مُحَمَّدٍ: اذْهَبْ إِلَيْهِ فَآمِنْهُ، فَجَاءَهُ، فَقَالَ لَهُ: يَا مُصْعَبُ قَدْ آمَنُكَ ابْنُ عَمِّكَ عَلَى نَفْسِكَ وَوَلَدِكَ وَمَالِكَ وَأَهْلِكَ، فَاذْهَبْ حَيْثُ شِئْتَ مِنَ الْبِلَادِ، وَلَوْ أَرَادَ بِكَ غَيْرَ ذَلِكَ لَكَانَ، فَقَالَ مُصْعَبٌ: قُضِيَ الْأَمْرُ، إِنَّ مِثْلِي لَا يَنْصَرِفُ عَنْ مِثْلِ هَذَا الْمَوْقِفِ إِلَّا غَالِبًا أَوْ مَغْلُوبًا. فَتَقَدَّمَ ابْنُهُ عِيسَى فَقَاتَلَ، فَقَالَ مُحَمَّدُ بْنُ مَرْوَانَ يَابْنَ أَخِي لَا تَقْتُلْ نَفْسَكَ. ثُمَّ ذَكَرَ مِنْ قَوْلِهِ مَا تَقَدَّمَ، ثُمَّ قَاتَلَ حَتَّى قُتِلَ، رَحِمَهُ اللَّهُ، ثُمَّ ذَكَرَ مِنْ قَتْلِ أَبِيهِ بَعْدَهُ، كَمَا تَقَدَّمَ. بكاء عبد الملك عند وفاة مصعب ووقت وفاته قَالَ: وَلَمَّا وُضِعَ رَأْسُ مُصْعَبٍ بَيْنَ يَدَيْ عَبْدِ الْمَلِكِ بَكَى وَقَالَ: وَاللَّهِ مَا كُنْتُ أَقْدِرُ أَنْ أَصْبِرَ عَلَيْهِ سَاعَةً وَاحِدَةً مِنْ حُبِّي لَهُ حَتَّى دَخَلَ السَّيْفُ بَيْنَنَا، وَلَكِنَّ الْمُلْكَ عَقِيمٌ ! وَلَقَدْ كَانَتِ الْمَحَبَّةُ وَالْحُرْمَةُ بَيْنَنَا قَدِيمَةً، مَتَى تَلِدُ النِّسَاءُ مِثْلَ مُصْعَبٍ ؟ ثُمَّ أَمَرَ بِمُوَارَاتِهِ، وَدَفَنَهُ هُوَ وَابْنَهُ وَإِبْرَاهِيمَ بْنَ الْأَشْتَرِ فِي قُبُورٍ بِمَسْكِنٍ بِالْقُرْبِ مِنَ الْكُوفَةِ. قَالَ الْمَدَائِنِيُّ: وَكَانَ مَقْتَلُ مُصْعَبِ بْنِ الزُّبَيْرِ يَوْمَ الثُّلَاثَاءِ الثَّالِثَ عَشَرَ مِنْ جُمَادَى الْأُولَى أَوِ الْآخِرَةِ مِنْ سَنَةِ إِحْدَى وَسَبْعِينَ فِي قَوْلِ الْجُمْهُورِ، وَقَالَ الْمَدَائِنِيُّ: سَنَةَ ثِنْتَيْنِ وَسَبْعِينَ. وَاللَّهُ أَعْلَمُ.
✧ Then the Year Seventy-One Began In it occurred the killing of Muṣʿab b. al-Zubayr. That was because ʿAbd al-Malik b. Marwān marched with formidable troops from Syria, heading for Muṣʿab b. al-Zubayr in Iraq. They met in this year. Before it, each of them used to ride out to meet the other, but winter, cold, and mud would intervene between them, so each of them would return to his own land. When this year came, ʿAbd al-Malik marched against him and sent raiding parties ahead of him. Some of those he sent entered al-Baṣrah and secretly called its people to ʿAbd al-Malik. Some of them answered him. Muṣʿab had marched to the Hijaz, then came and entered al-Baṣrah immediately after that. He rebuked the leading men among the people, insulted them, and blamed them for allowing those people to enter among them and for accepting that from them. He demolished the houses of some of them. Then he set out to al-Kūfah. Then news reached him that ʿAbd al-Malik was heading for him with the troops of Syria, so he went out to meet him. ʿAbd al-Malik reached Maskin and wrote to the Marwanid supporters who had answered the one he had sent to them. They responded to him and stipulated that he appoint them over Iṣbahān. He said: "Yes." They were a large group of commanders. ʿAbd al-Malik had placed his brother Muḥammad b. Marwān b. al-Ḥakam over his vanguard, ʿAbd Allāh b. Yazīd b. Muʿāwiyah over his right wing, and Khālid b. Yazīd b. Muʿāwiyah over his left wing. Muṣʿab b. al-Zubayr went out, while the people of Iraq had turned against him and deserted him. He began to look at those with him and found that they could not match his enemies. So he sought death and resigned himself to that. He said: "I have an example in al-Ḥusayn b. ʿAlī, when he refused to surrender his hand and to accept humiliation before ʿUbayd Allāh b. Ziyād." He began to recite, consoling himself: And those of the family of Hāshim at al-Ṭaff set an example, so they established for the noble the following of examples. One of ʿAbd al-Malik's commanders had advised him to remain in Syria and send an army against Muṣʿab, but he refused and said: "Perhaps I would send a brave man with no judgment, or one with judgment but no bravery. I find in myself insight into war and courage. Muṣʿab is of a house of courage: his father is the bravest of Quraysh, his brother's courage is not unknown, and he is brave but has no knowledge of war. He loves ease and comfort, and with him are those who oppose him, while with me are those who advise me sincerely." So he marched himself. When the two armies drew near, ʿAbd al-Malik sent letters to Muṣʿab's commanders, summoning them to himself and promising them governorships. Ibrāhīm b. al-Ashtar came to Muṣʿab and threw him a sealed letter, saying: "This came to me from ʿAbd al-Malik." He opened it, and there he was summoning him to come to him, with the deputyship of Iraq for him. He said to Muṣʿab: "O commander, there is not one of your commanders left but has received a letter like this. If you obey me, I will strike their necks." Muṣʿab said to him: "If I did that, their clans would not be loyal to us after them." He said: "Then load them with iron and send them to the White Palace of Kisrā, imprison them there, and appoint over them someone who, if you are defeated, will strike their necks, and if you prevail, you may bestow them as a favor upon their clans." He said to him: "O Abū al-Nuʿmān, I am too occupied for this." Then Muṣʿab said: "May God have mercy on Abū Baḥr—meaning al-Aḥnaf b. Qays—he used to warn me of the treachery of the people of Iraq, and it is as if he were looking at what we are in now." The two armies faced each other at Dayr al-Jāthalīq near Maskin. Ibrāhīm b. al-Ashtar—commander of the Iraqi vanguard of Muṣʿab's army—charged Muḥammad b. Marwān—commander of the Syrian vanguard—and dislodged him from his position. ʿAbd al-Malik b. Marwān reinforced him with ʿAbd Allāh b. Yazīd b. Muʿāwiyah. They charged Ibrāhīm b. al-Ashtar and those with him and ground them down. Ibrāhīm b. al-Ashtar, may God have mercy on him and pardon him, was killed, and a group of commanders were killed with him. ʿAttāb b. Warqāʾ was over Muṣʿab's cavalry, and he too fled and took refuge with ʿAbd al-Malik b. Marwān. Muṣʿab b. al-Zubayr, standing in the center, began rousing the banner-bearers and urging the brave men and heroes to advance against the front of the enemy, but no one moved. He began saying: "O Ibrāhīm, there is no Ibrāhīm for me today!" The matter worsened, fighting intensified, men failed one another, the situation became dire, and combat increased. Al-Madāʾinī said, on the authority of Yaḥyā b. Ismāʿīl b. al-Muhājir, from his father, who said: ʿAbd al-Malik sent his brother Muḥammad b. Marwān to Muṣʿab to offer him safe-conduct, but he refused and said: "One like me does not turn away from this place except as victor or vanquished." They said: Muḥammad b. Marwān called out to ʿĪsā b. Muṣʿab, saying: "O nephew, do not kill yourself; you have safe-conduct." Muṣʿab said to him: "Your uncle has granted you safe-conduct, so go to him." He said: "The women of Quraysh shall not say that I handed you over to be killed." He said to him: "O my son, ride the swift horses and join your uncle; tell him what the people of Iraq have done, for I am to be killed here." He said: "By God, I will never tell anyone about you, and I will never tell the women of Quraysh of your death, and I will not be killed except with you. But if you wish, ride your horse and let us go to al-Baṣrah, for they are upon the community." Muṣʿab said: "No, by God, flight is not my habit. I will fight, and if I am killed, the sword is no disgrace to me. By God, Quraysh shall not say of me that I fled from battle." Then he said to his son: "Advance before me so that I may count you as one given to God." His son advanced and fought until he was killed. Muṣʿab was severely wounded by arrows. Zāʾidah b. Qudāmah looked at him in that state, charged him, and thrust at him, saying: "O vengeance for al-Mukhtār!" He threw him down. A man called ʿUbayd Allāh b. Ziyād b. Ẓabyān al-Tamīmī came down to him, killed him, cut off his head, and brought it to ʿAbd al-Malik b. Marwān. ʿAbd al-Malik prostrated and gave him a thousand dinars, but he refused to accept them and said: "I did not kill him in obedience to you, but for a blood claim I had against him. He had appointed me to an office before that, then dismissed me from it and humiliated me." He said: When Muṣʿab's forces scattered from him, his son ʿĪsā said to him: "If only you would take refuge in one of the fortresses and write to those far from you, such as al-Muhallab b. Abī Ṣufrah and others, so they would come to you. Then when you have gathered what you want from them, meet the enemy, for you have become very weak." He gave him no answer. Then he mentioned what had happened to al-Ḥusayn b. ʿAlī, how he was killed honorably, and did not surrender his hand, and found no loyalty among the people of Iraq. Likewise his father and his brother; and we have found no loyalty from them. Then his companions fled, and he remained with a few of his close associates. All the rest went over to ʿAbd al-Malik. ʿAbd al-Malik had loved Muṣʿab greatly and had been his close friend before the caliphate. He said to his brother Muḥammad: "Go to him and grant him safe-conduct." He came to him and said: "O Muṣʿab, your cousin has granted you safe-conduct for yourself, your children, your wealth, and your family. Go wherever you wish of the lands. If he intended otherwise for you, it would be so." Muṣʿab said: "The matter is decided. One like me does not turn away from a position like this except as victor or vanquished." His son ʿĪsā advanced and fought. Muḥammad b. Marwān said: "O nephew, do not kill yourself." Then he mentioned his words as before. Then he fought until he was killed, may God have mercy on him. Then he mentioned the killing of his father after him, as before. ʿAbd al-Malik's weeping at the death of Muṣʿab and the time of his death He said: When Muṣʿab's head was placed before ʿAbd al-Malik, he wept and said: "By God, I could not have borne to be patient with him for a single hour because of my love for him, until the sword came between us. But sovereignty is barren! Love and respect between us were long-standing. When will women give birth to one like Muṣʿab?" Then he ordered his burial, and he buried him, his son, and Ibrāhīm b. al-Ashtar in graves at Maskin near al-Kūfah. Al-Madāʾinī said: The killing of Muṣʿab b. al-Zubayr was on Tuesday, the thirteenth of Jumādā al-Ūlā or al-Ākhirah of the year seventy-one, according to the majority. Al-Madāʾinī said: in the year seventy-two. And God knows best.
Tarikh (al-Tabari) 2314No grade recorded
نسب مصعب بن الزبير وَهَذِهِ تَرْجَمَةُ مُصْعَبِ بْنِ الزُّبَيْرِ رَحِمَهُ اللَّهُ وَهُوَ مُصْعَبُ بْنُ الزُّبَيْرِ بْنِ الْعَوَّامِ بْنِ خُوَيْلِدِ بْنِ أَسَدِ بْنِ عَبْدِ الْعُزَّى بْنِ قَصَيِّ بْنِ كِلَابٍ، أَبُو عَبْدِ اللَّهِ الْقُرَشِيُّ - وَيُقَالُ لَهُ: أَبُو عِيسَى أَيْضًا - الْأَسَدِيُّ. وَأَمُّهُ الرَّبَابُ بِنْتُ أُنَيْفٍ الْكَلْبِيَّةُ. صفته الخلقية والأخلاقية كَانَ مِنْ أَحْسَنِ النَّاسِ وَجْهًا، وَأَشْجَعِهِمْ قَلْبًا، وَأَسْخَاهُمْ كَفًّا. وَقَدْ حَكَى عَنْ عُمَرَ بْنِ الْخَطَّابِ، وَرَوَى عَنْ أَبِيهِ الزُّبَيْرِ بْنِ الْعَوَّامِ، وَسَعْدٍ، وَأَبِي سَعِيدٍ الْخُدْرِيِّ، وَرَوَى عَنْهُ الْحَكَمُ بْنُ عُتَيْبَةَ، وَعَمْرُو بْنُ دِينَارٍ الْجُمَحِيُّ، وَإِسْمَاعِيلُ بْنُ أَبِي خَالِدٍ، وَوَفَدَ عَلَى مُعَاوِيَةَ، وَكَانَ مِمَّنْ يُجَالِسُ أَبَا هُرَيْرَةَ، وَكَانَ مِنْ أَحْسَنِ النَّاسِ وَجْهًا. حَكَى الزُّبَيْرُ بْنُ بَكَّارٍ أَنَّ جَمِيلًا نَظَرَ إِلَيْهِ وَهُوَ وَاقِفٌ بِعَرَفَةَ، فَقَالَ: إِنَّ هَاهُنَا فَتًى أَكْرَهُ أَنْ تَرَاهُ بُثَيْنَةُ. وَقَالَ الشَّعْبِيُّ: مَا رَأَيْتُ أَمِيرًا قَطُّ عَلَى مِنْبَرٍ أَحْسَنَ مِنْهُ. وَكَذَا قَالَ إِسْمَاعِيلُ بْنُ أَبِي خَالِدٍ. وَقَالَ الْحَسَنُ: هُوَ أَجْمَلُ أَهْلِ الْبَصْرَةِ. قتل المختار بن أبي عبيد وتمكن مصعب من العراق وَقَالَ الْخَطِيبُ الْبَغْدَادِيُّ: وَلِيَ إِمْرَةَ الْعِرَاقَيْنِ لِأَخِيهِ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ، حَتَّى قَتَلَهُ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ بِمَسْكِنٍ فِي مَوْضِعٍ قَرِيبٍ مِنْ أَوَانَا عَلَى نَهْرِ دُجَيْلٍ عِنْدَ دَيْرِ الْجَاثَلِيقِ، وَقَبْرُهُ إِلَى الْآنِ مَعْرُوفٌ هُنَاكَ. وَقَدْ ذَكَرْنَا صِفَةَ قَتْلِهِ الْمُخْتَارَ بْنَ أَبِي عُبَيْدٍ، وَأَنَّهُ قَتَلَ فِي غَدَاةٍ وَاحِدَةٍ مِنْ أَصْحَابِ الْمُخْتَارِ سَبْعَةَ آلَافٍ. قَالَ الْوَاقِدِيُّ: لَمَّا قَتَلَ مُصْعَبٌ الْمُخْتَارَ طَلَبَ أَهْلُ الْقَصْرِ مِنْ أَصْحَابِ الْمُخْتَارِ مِنْ مُصْعَبٍ الْأَمَانَ فَأَمَّنَهُمْ، ثُمَّ بَعَثَ إِلَيْهِمْ عَبَّادَ بْنَ الْحُصَيْنِ فَجَعَلَ يُخْرِجُهُمْ مُلْتَفِّينَ، فَقَالَ لَهُ رَجُلٌ: الْحَمْدُ لِلَّهِ الَّذِي نَصَرَكُمْ عَلَيْنَا، وَابْتَلَانَا بِالْأَسْرِ، يَابْنَ الزُّبَيْرِ مَنْ عَفَا عَفَا اللَّهُ عَنْهُ، وَمَنْ عَاقَبَ لَا يَأْمَنُ الْقِصَاصَ، نَحْنُ أَهْلُ قِبْلَتِكُمْ وَعَلَى مِلَّتِكُمْ وَقَدْ قَدَرْتَ فَاسْمَحْ وَاعْفُ عَنَّا. قَالَ: فَرَقَّ لَهُمْ مُصْعَبٌ وَأَرَادَ أَنْ يُخْلِيَ سَبِيلَهُمْ، فَقَامَ عَبْدُ الرَّحْمَنِ بْنُ مُحَمَّدِ بْنِ الْأَشْعَثِ وَغَيْرُهُ مِنْ كُلِّ قَبِيلَةٍ، فَقَالُوا: قَدْ قَتَلُوا أَوْلَادَنَا وَعَشَائِرَنَا، وَجَرَحُوا مِنَّا خَلْقًا، اخْتَرْنَا أَوِ اخْتَرْهُمْ. فَأَمَرَ حِينَئِذٍ بِقَتْلِهِمْ، فَنَادَوْا بِأَجْمَعِهِمْ: لَا تَقْتُلْنَا وَاجْعَلْنَا مُقَدِّمَتَكَ فِي قِتَالِ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ، فَإِنْ ظَفَرْنَا فَلَكُمْ، وَإِنْ قُتِلْنَا لَا نُقْتَلُ حَتَّى نَقْتُلَ مِنْهُمْ طَائِفَةً وَكَانَ الَّذِي تُرِيدُ. فَأَبَى ذَلِكَ مُصْعَبٌ، فَقَالَ لَهُ مُسَافِرٌ: اتَّقِ اللَّهَ يَا مُصْعَبٌ، فَإِنَّ اللَّهَ عَزَّ وَجَلَّ أَمَرَكَ أَنْ لَا تَقْتُلَ نَفْسًا مُسْلِمَةً بِغَيْرِ نَفْسٍ، وَإِنَّ: مَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ خَالِدًا فِيهَا وَغَضِبَ اللَّهُ عَلَيْهِ وَلَعَنَهُ وَأَعَدَّ لَهُ عَذَابًا عَظِيمًا ( النِّسَاءِ: 93 ) فَلَمْ يَسْمَعْ لَهُ، بَلْ أَمَرَ بِضَرْبِ أَعْنَاقِهِمْ جَمِيعِهِمْ، وَكَانُوا سَبْعَةَ آلَافِ نَفْسٍ، ثُمَّ كَتَبَ مُصْعَبٌ إِلَى ابْنِ الْأَشْتَرِ: إِنْ أَجَبْتَنِي فَلَكَ الشَّامُ، وَأَعِنَّةُ الْخَيْلِ. فَسَارَ ابْنُ الْأَشْتَرِ إِلَى مُصْعَبٍ. وَقِيلَ: إِنَّ مُصْعَبًا لَمَّا قَدِمَ مَكَّةَ أَتَى عَبْدَ اللَّهِ بْنَ عُمَرَ فَقَالَ: أَيْ عَمِّ، إِنِّي أَسْأَلُكَ عَنْ قَوْمٍ خَلَعُوا الطَّاعَةَ، وَقَاتَلُوا حَتَّى إِذَا غُلِبُوا تَحَصَّنُوا، وَسَأَلُوا الْأَمَانَ فَأُعْطُوهُ، ثُمَّ قُتِلُوا بَعْدَ ذَلِكَ. فَقَالَ: وَكَمْ هُمْ ؟ قَالَ: خَمْسَةُ آلَافٍ. فَسَبَّحَ ابْنُ عُمَرَ وَاسْتَرْجَعَ، وَقَالَ: لَوْ أَنَّ رَجُلًا أَتَى مَاشِيَةَ الزُّبَيْرِ فَذَبَحَ مِنْهَا خَمْسَةَ آلَافِ مَاشِيَةٍ فِي غَدَاةٍ وَاحِدَةٍ أَلَسْتَ تَعُدُّهُ مُسْرِفًا ؟ قَالَ: نَعَمْ. قَالَ: أَفَتَرَاهُ إِسْرَافًا فِي الْبَهَائِمِ وَلَا تَرَاهُ إِسْرَافًا فِي مَنْ تَرْجُو تَوْبَتَهُ ؟ ! يَابْنَ أَخِي أَصِبْ مِنَ الْمَاءِ الْبَارِدِ مَا اسْتَطَعْتَ فِي دُنْيَاكَ. ثُمَّ إِنَّ مُصْعَبًا بَعَثَ بِرَأْسِ الْمُخْتَارِ إِلَى أَخِيهِ بِمَكَّةَ، وَتَمَكَّنَ مُصْعَبٌ فِي الْعِرَاقِ تَمَكُّنًا زَائِدًا، فَقَرَّرَ بِهَا الْوِلَايَاتِ وَالْعُمَّالَ، وَحَظِيَ عِنْدَهُ إِبْرَاهِيمُ بْنُ الْأَشْتَرِ فَجَعَلَهُ عَلَى الْوِفَادَةِ، ثُمَّ رَحَلَ مُصْعَبٌ إِلَى أَخِيهِ بِمَكَّةَ فَأَعْلَمَهُ بِمَا فَعَلَ، فَأَقَرَّهُ عَلَى مَا صَنَعَ، إِلَّا إِبْرَاهِيمَ بْنَ الْأَشْتَرِ لَمْ يُمْضِ لَهُ مَا جَعَلَهُ عَلَيْهِ. فَقَالَ لَهُ: أَعَمَدْتَ إِلَى رَايَةٍ خَفَضَهَا اللَّهُ، تُرِيدُ أَنْ تَرْفَعَهَا ؟ ثُمَّ كَشَفَ عَنْ ظَهْرِهِ فَإِذَا ضَرْبَةٌ قَدْ أَصَابَتْهُ، وَقَالَ لَهُ: أَتُرَانِي أُحِبُّ الْأَشْتَرَ وَهُوَ الَّذِي جَرَحَنِي هَذِهِ الْجِرَاحَةَ. ثُمَّ اسْتَدْعَى بِمَنْ قَدِمَ مَعَ مُصْعَبٍ مِنْ أَهْلِ الْعِرَاقِ فَقَالَ لَهُمْ: وَاللَّهِ لَوَدِدْتُ أَنَّ لِي بِكُلِّ رَجُلَيْنِ مِنْكُمْ رَجُلًا مِنْ أَهْلِ الشَّامِ. فَقَالَ لَهُ أَبُو حَاضِرٍ الْأَسَدِيُّ - وَكَانَ قَاضِيَ الْجَمَاعَةِ بِالْبَصْرَةِ -: إِنَّ لَنَا وَلَكُمْ مَثَلًا قَدْ مَضَى يَا أَمِيرَ الْمُؤْمِنِينَ، وَهُوَ مَا قَالَ الْأَعْشَى: عُلِّقْتُهَا عَرَضًا وَعُلِّقَتْ رَجُلًا غَيْرِي وَعُلِّقَ أُخْرَى غَيْرَهَا الرَّجُلُ قُلْتُ كَمَا قِيلَ أَيْضًا: جُنِنَّا بِلَيْلَى وَهِيَ جُنَّتْ بِغَيْرِنَا وَأُخْرَى بِنَا مَجْنُونَةٌ لَا نُرِيدُهَا عُلِّقْنَاكَ يَا أَمِيرَ الْمُؤْمِنِينَ، وَعُلِّقْتَ أَهْلَ الشَّامِ، وَعُلِّقَ أَهْلُ الشَّامِ إِلَى مَرْوَانَ فَمَا عَسَيْنَا أَنْ نَصْنَعَ ؟ قَالَ الشَّعْبِيُّ: فَمَا سَمِعْتُ جَوَابًا أَحْسَنَ مِنْهُ، وَقَالَ غَيْرُهُ: كَانَ مُصْعَبٌ مِنْ أَشَدِّ النَّاسِ مَحَبَّةً لِلنِّسَاءِ. وَقَدْ أَعْطَاهُ اللَّهُ مِنْ ذَلِكَ شَيْئًا كَثِيرًا قَالَ الْأَصْمَعِيُّ، عَنْ عَبْدُ الرَّحْمَنِ بْنُ أَبِي الزِّنَادِ، عَنْ أَبِيهِ قَالَ: اجْتَمَعَ فِي الْحِجْرِ مُصْعَبٌ، وَ عُرْوَةُ، وَ عَبْدُ اللَّهِ، بَنُو الزُّبَيْرِ، وَ عَبْدُ اللَّهِ بْنُ عُمَرَ، فَقَالُوا: تَمَنَّوْا، فَقَالَ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ: أَمَّا أَنَا فَأَتَمَنَّى الْخِلَافَةَ، وَقَالَ عُرْوَةُ: أَمَّا أَنَا فَأَتَمَنَّى أَنْ يُؤْخَذَ عَنِّي الْعِلْمُ. وَقَالَ مُصْعَبٌ: أَمَّا أَنَا فَأَتَمَنَّى إِمْرَةَ الْعِرَاقِ وَالْجَمْعَ بَيْنَ عَائِشَةَ بِنْتِ طَلْحَةَ وَسُكَيْنَةَ بِنْتِ الْحُسَيْنِ. وَقَالَ عَبْدُ اللَّهِ بْنُ عُمَرَ أَمَّا أَنَا فَأَتَمَنَّى الْمَغْفِرَةَ. قَالَ: فَنَالُوا كُلُّهُمْ مَا تَمَنَّوْا، وَلَعَلَّ ابْنُ عُمَرَ قَدْ غَفَرَ اللَّهُ لَهُ. وَقَالَ عَامِرٌ الشَّعْبِيُّ: بَيْنَمَا أَنَا جَالِسٌ يَوْمًا إِذْ دَعَانِي الْأَمِيرُ مُصْعَبُ بْنُ الزُّبَيْرِ فَأَدْخَلَنِي دَارَ الْإِمَارَةِ، ثُمَّ كَشَفَ عَنْ سِتْرٍ فَإِذَا وَرَاءَهُ عَائِشَةُ بِنْتُ طَلْحَةَ فَلَمْ أَرَ مَنْظَرًا أَبْهَى، وَلَا أَحْسَنَ مِنْهَا. فَقَالَ: أَتَدْرِي مَنْ هَذِهِ ؟ فَقُلْتُ: لَا. فَقَالَ: هَذِهِ عَائِشَةُ بِنْتُ طَلْحَةَ، ثُمَّ خَرَجْتُ، فَقَالَتْ عَائِشَةُ: مَنْ هَذَا الَّذِي أَظَهَرْتَنِي عَلَيْهِ ؟ قَالَ: هَذَا عَامِرٌ الشَّعْبِيُّ. قَالَتْ: فَأَطْلِقْ لَهُ شَيْئًا. فَوَهَبَنِي عَشَرَةَ آلَافِ دِرْهَمٍ. قَالَ الشَّعْبِيُّ: فَكَانَ أَوَّلَ مَالٍ مَلَكْتُهُ. وَحَكَى الْحَافِظُ ابْنُ عَسَاكِرَ أَنَّ عَائِشَةَ بِنْتَ طَلْحَةَ تَغَضَّبَتْ مَرَّةً عَلَى مُصْعَبٍ فَتَرَضَّاهَا بِأَرْبَعِمِائَةِ أَلْفِ دِرْهَمٍ فَأَطْلَقَتْهَا هِيَ لِلْمَرْأَةِ الَّتِي أَصْلَحَتْ بَيْنَهُمَا. وَقِيلَ: إِنَّهُ أُهْدِيَتْ لَهُ نَخْلَةٌ مِنْ ذَهَبٍ، ثِمَارُهَا مِنْ صُنُوفِ الْجَوَاهِرِ الْمُثْمِنَةِ، فَقُوِّمَتْ بِأَلْفِي أَلْفِ دِينَارٍ، وَكَانَتْ مِنْ مَتَاعِ الْفُرْسِ فَأَعْطَاهَا لِعَبْدِ اللَّهِ بْنِ أَبِي فَرْوَةَ. وَقِيلَ: إِنَّ أَخَاهُ عَبْدَ اللَّهِ كَانَ إِذَا كَتَبَ لِأَحَدٍ جَائِزَةً بِأَلْفِ دِرْهَمٍ جَعَلَهَا مُصْعَبٌ مِائَةَ أَلْفِ دِرْهَمٍ. وَقَدْ كَانَ مُصْعَبٌ مِنْ أَجْوَدِ النَّاسِ وَأَكْثَرِهِمْ عَطَاءً، لَا يَسْتَكْثِرُ مَا يُعْطِي وَلَوْ كَانَ مَا عَسَاهُ أَنْ يَكُونَ ; فَكَانَتْ عَطَايَاهُ لِلْقَوِيِّ وَالضَّعِيفِ وَالْوَضِيعِ وَالشَّرِيفِ مُتَقَارِبَةً، وَكَانَ أَخُوهُ عَبْدُ اللَّهِ يُبَخَّلُ. وَرَوَى الْخَطِيبُ الْبَغْدَادِيُّ فِي تَارِيخِهِ أَنَّ مُصْعَبًا غَضِبَ مَرَّةً عَلَى رَجُلٍ فَأَمَرَ بِضَرْبِ عُنُقِهِ، فَقَالَ لَهُ الرَّجُلُ: أَعَزَّ اللَّهُ الْأَمِيرَ، مَا أَقْبَحَ بِمِثْلِي أَنْ يَقُومَ يَوْمَ الْقِيَامَةِ فَيَتَعَلَّقَ بِأَطْرَافِكَ الْحَسَنَةِ، وَبِوَجْهِكَ الَّذِي يُسْتَضَاءُ بِهِ، فَأَقُولُ: يَا رَبِّ سَلْ مُصْعَبًا فِيمَ قَتَلَنِي ؟ فَعَفَا عَنْهُ، فَقَالَ الرَّجُلُ: أَعَزَّ اللَّهُ الْأَمِيرَ، إِنْ رَأَيْتَ أَنْ تَجْعَلَ مَا وَهَبْتَ لِي مِنْ حَيَاتِي فِي عَيْشٍ رَخِيٍّ. فَأَطْلَقَ لَهُ مِائَةَ أَلْفٍ، فَقَالَ الرَّجُلُ: إِنِّي أُشْهِدُكَ أَنَّ نِصْفَهَا لِابْنِ قَيْسِ الرُّقَيَّاتِ ; حَيْثُ يَقُولُ فِيكَ: إِنَّ مُصْعَبًا شِهَابٌ مِنَ اللَّهِ تَجَلَّتْ عَنْ وَجْهِهِ الظَّلْمَاءُ مُلْكُهُ مُلْكُ عِزَّةٍ لَيْسَ فِيهِ جَبَرُوتٌ مِنْهُ وَلَا كِبْرِيَاءُ يَتَّقِي اللَّهَ فِي الْأُمُورِ وَقَدْ أَفْ لَحَ مَنْ كَانَ هَمَّهُ الِاتِّقَاءُ وعن عَلِيِّ بْنِ زَيْدٍ قَالَ: بَلَغَ مُصْعَبًا عَنْ عَرِيفِ الْأَنْصَارِ شَيْءٌ فَهَمَّ بِهِ، فَدَخَلَ عَلَيْهِ أَنَسُ بْنُ مَالِكٍ، فَقَالَ لَهُ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: اسْتَوْصُوا بِالْأَنْصَارِ خَيَّرًا - أَوْ قَالَ: مَعْرُوفًا - اقْبَلُوا مِنْ مُحْسِنِهِمْ وَتَجَاوَزُوا عَنْ مُسِيئِهِمْ فَأَلْقَى مُصْعَبٌ نَفْسَهُ عَنْ سَرِيرِهِ وَأَلْصَقَ خَدَّهُ بِالْبِسَاطِ، وَقَالَ: أَمْرُ رَسُولِ اللَّهِ ﷺ عَلَى الرَّأْسِ وَالْعَيْنِ فَتَرَكَهُ. من كلام مصعب في التواضع وَمِنْ كَلَامِ مُصْعَبٍ فِي التَّوَاضُعِ أَنَّهُ قَالَ: الْعَجَبُ مِنِ ابْنِ آدَمَ كَيْفَ يَتَكَبَّرُ، وَقَدْ جَرَى فِي مَجْرَى الْبَوْلِ مَرَّتَيْنِ ؟ ! وَقَالَ مُحَمَّدُ بْنُ يَزِيدَ الْمُبَرِّدُ: سُئِلَ الْقَاسِمُ بْنُ مُحَمَّدٍ عَنْ مُصْعَبٍ فَقَالَ: كَانَ نَبِيلًا رَئِيسًا نَفِيسًا أَنِيسًا. وَقَدْ تَقَدَّمَ أَنَّهُ لَمَّا ظَهَرَ الْمُخْتَارُ قَتَلَ مِنْ أَصْحَابِهِ فِي غَدَاةٍ وَاحِدَةٍ خَمْسَةَ آلَافٍ وَقِيلَ سَبْعَةَ آلَافٍ، فَلَمَّا كَانَ بَعْدَ ذَلِكَ لَقِيَ ابْنُ عُمَرَ فَسَلَّمَ عَلَيْهِ فَلَمْ يَعْرِفْهُ ابْنُ عُمَرَ ; لِأَنَّهُ كَانَ قَدِ انْضَرَّ فِي عَيْنَيْهِ فَتَعَرَّفَ لَهُ حَتَّى عَرَفَهُ، قَالَ: أَنْتَ الَّذِي قَتَلَتْ فِي غَدَاةٍ وَاحِدَةٍ خَمْسَةَ آلَافٍ مِمَّنْ يُوَحِّدُ اللَّهَ ؟ فَاعْتَذَرَ إِلَيْهِ بِأَنَّهُمْ بَايَعُوا الْمُخْتَارَ، فَقَالَ: أَمَا كَانَ فِيهِمْ مَنْ هُوَ مُسْتَكْرَهٌ أَوْ جَاهِلٌ فَيُنْظَرَ حَتَّى يَتُوبَ ؟ أَرَأَيْتَ لَوْ أَنَّ رَجُلًا جَاءَ إِلَى غَنَمِ الزُّبَيْرِ فَنَحَرَ مِنْهَا خَمْسَةَ آلَافٍ فِي غَدَاةٍ وَاحِدَةٍ أَمَا كَانَ مُسْرِفًا ؟ قَالَ: بَلَى. قَالَ: وَهِيَ لَا تَعْبُدُ اللَّهَ وَلَا تَعْرِفُهُ كَمَا يَعْرِفُهُ الْآدَمِيُّ وَيَعْبُدُهُ؛ فَكَيْفَ بِمَنْ هُوَ مُوَحِّدٌ ؟ ! ثُمَّ قَالَ لَهُ: يَا بُنَيَّ، تَمَتَّعْ مِنَ الْمَاءِ الْبَارِدِ فِي الدُّنْيَا مَا اسْتَطَعْتَ. وَفِي رِوَايَةٍ أَنَّهُ قَالَ لَهُ: عِشْ مَا اسْتَطَعْتَ. وَقَالَ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ يَوْمًا لِجُلَسَائِهِ: مَنْ أَشْجَعُ الْعَرَبِ ؟ قَالُوا: شَبِيبٌ، قَطَرِيُّ بْنُ الْفُجَاءَةِ، فُلَانٌ، فُلَانٌ. فَقَالَ عَبْدُ الْمَلِكِ: إِنَّ أَشْجَعَ الْعَرَبِ لَرَجُلٌ جَمْعَ بَيْنَ سُكَيْنَةَ بِنْتِ الْحُسَيْنِ، وَعَائِشَةَ بِنْتِ طَلْحَةَ، وَأَمَةِ الْحَمِيدِ بِنْتِ عَبْدِ اللَّهِ بْنِ عَامِرِ بْنِ كُرَيْزٍ، وَأُمُّهُ رَبَابُ بِنْتُ أُنَيْفٍ الْكَلْبِيُّ، سَيِّدُ ضَاحِيَةِ الْعَرَبِ، وَوَلِيُّ الْعِرَاقَيْنِ خَمْسَ سِنِينَ، فَأَصَابَ أَلْفَ أَلْفٍ، وَأَلْفَ أَلْفٍ، وَأَلْفَ أَلْفٍ، وَأُعْطِيَ الْأَمَانَ، فَأَبَى، وَمَشَى بِسَيْفِهِ حَتَّى مَاتَ، ذَلِكَ مُصْعَبُ بْنُ الزُّبَيْرِ، لَا مَنْ قَطَعَ الْجُسُورَ مَرَّةً هَاهُنَا، وَمَرَّةً هَاهُنَا. مقتل مصعب قَالُوا: وَكَانَ مَقْتَلُهُ يَوْمَ الْخَمِيسِ النِّصْفِ مِنْ جُمَادَى الْأُولَى سَنَةَ ثِنْتَيْنِ وَسَبْعِينَ. وَقَالَ جَعْفَرُ بْنُ أَبِي كَثِيرٍ، عَنْ أَبِيهِ، قَالَ: لَمَّا وُضِعَ رَأْسُ مُصْعَبٍ بَيْنَ يَدَيْ عَبْدِ الْمَلِكِ قَالَ: لَقَدْ أَرْدَى الْفَوَارِسَ يَوْمَ عَبْسٍ غُلَامًا غَيْرَ مَنَّاعِ الْمَتَاعِ وَلَا فَرِحٍ لِخَيْرٍ إِنْ أَتَاهُ وَلَا هَلِعٍ مِنَ الْحَدَثَانِ لَاعِ وَلَا وَقَّافَةٍ وَالْخَيْلُ تَعْدُو وَلَا خَالٍ كَأُنْبُوبِ الْيَرَاعِ فَقَالَ الرَّجُلُ الَّذِي جَاءَ بِرَأْسِهِ: وَاللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ لَوْ رَأَيْتُهُ وَالرُّمْحُ فِي يَدِهِ تَارَةً، وَالسَّيْفُ تَارَةً ; يَفْرِي بِهَذَا، وَيَطْعَنُ بِهَذَا، لَرَأَيْتَ رَجُلًا يَمْلَأُ الْقَلْبَ وَالْعَيْنَ شَجَاعَةً وَإِقْدَامًا، وَلَكِنَّهُ لَمَّا تَفَرَّقَتْ رِجَالُهُ، وَكَثُرَ مَنْ قَصَدَهُ وَبَقِيَ وَحْدَهُ مَا زَالَ يُنْشِدُ: وَإِنِّي عَلَى الْمَكْرُوهِ عِنْدَ حُضُورِهِ أُكَذِّبُ نَفْسِي وَالْجُفُونُ لَهُ تَغُضِي وَمَا ذَاكَ مِنْ ذُلٍّ وَلَكِنْ حَفِيظَةً أَذُبُّ بِهَا عِنْدَ الْمَكَارِمِ عَنْ عِرْضِي وَإِنِّي لِأَهْلِ الشَّرِّ بِالشَّرِّ مَرْصَدٌ وَإِنِّي لِذِي سِلْمٍ أَذَلُّ مِنَ الْأَرْضِ فَقَالَ عَبْدُ الْمَلِكِ: كَانَ وَاللَّهِ كَمَا وَصَفَ بِهِ نَفْسَهُ وَصَدَقَ، وَلَقَدْ كَانَ مِنْ أَحَبِّ النَّاسِ إِلَيَّ، وَأَشَدِّهِمْ لِي إِلْفًا وَمَوَدَّةً، وَلَكِنَّ الْمُلْكَ عَقِيمٌ. وَعَنْ سَعِيدِ بْنِ يَزِيدَ، أَنَّ عُبَيْدَ اللَّهِ بْنَ زِيَادِ بْنِ ظَبْيَانَ قَتَلَ مُصْعَبًا عِنْدَ دَيْرِ الْجَاثَلِيقِ عَلَى شَاطِئِ نَهْرٍ يُقَالُ لَهُ: دُجَيْلٌ، مِنْ أَرْضِ مَسْكِنَ، وَاحْتَزَّ رَأْسَهُ فَذَهَبَ بِهِ إِلَى عَبْدِ الْمَلِكِ فَسَجَدَ شُكْرًا لِلَّهِ، وَكَانَ ابْنُ ظَبْيَانَ فَاتِكًا رَدِيًّا، وَكَانَ يَقُولُ: لَيْتَنِي قَتَلْتُ عَبْدَ الْمَلِكِ حِينَ سَجَدَ يَوْمَئِذٍ، فَأَكُونُ قَدْ قَتَلْتُ مَلِكَيِ الْعَرَبِ. قَالَ يَعْقُوبُ: وَكَانَ ذَلِكَ سَنَةَ ثِنْتَيْنِ وَسَبْعِينَ. قُلْتُ: وَكَذَا قَالَ عَلِيُّ بْنُ مُحَمَّدٍ الْمَدَائِنِيُّ. وَالَّذِي رَجَّحَهُ ابْنُ جَرِيرٍ وَغَيْرُهُ أَنَّهُ سَنَةَ إِحْدَى وَسَبْعِينَ، وَاللَّهُ أَعْلَمُ. وَحَكَى الزُّبَيْرُ بْنُ بَكَّارٍ فِي عُمْرِهِ يَوْمَ قُتِلَ ثَلَاثَةَ أَقْوَالٍ ; أَحَدُهَا خَمْسٌ وَثَلَاثُونَ سَنَةً، وَالثَّانِي أَرْبَعُونَ سَنَةً، وَالثَّالِثُ خَمْسٌ وَأَرْبَعُونَ سَنَةً. فَاللَّهُ أَعْلَمُ. رثاء مصعب وَرَوَى الْخَطِيبُ الْبَغْدَادِيُّ، أَنَّ امْرَأَتَهُ سُكَيْنَةَ بِنْتَ الْحُسَيْنِ كَانَتْ مَعَهُ فِي هَذِهِ الْوَقْعَةِ، فَلَمَّا قُتِلَ تَطَلَّبَتْهُ فِي الْقَتْلَى حَتَّى عَرَفَتْهُ بِشَامَةٍ فِي فَخِذِهِ. فَقَالَتْ: نِعْمَ بَعْلُ الْمَرْأَةِ الْمُسْلِمَةِ كُنْتَ، أَدْرَكَكَ وَاللَّهِ مَا قَالَ عَنْتَرَةُ: وَحَلِيلِ غَانِيَةٍ تَرَكْتُ مُجَدَّلًا بِالْقَاعِ لَمْ يَعْهَدْ وَلَمْ يَتَثَلَّمِ فَهَتَكْتُ بِالرُّمْحِ الطَّوِيلِ إِهَابَهُ لَيْسَ الْكَرِيمُ عَلَى الْقَنَا بِمُحَرَّمِ قَالَ الزُّبَيْرُ: وَقَالَ عُبَيْدُ اللَّهِ بْنُ قَيْسِ الرُّقَيَّاتِ يَرْثِي مُصْعَبًا: لَقَدْ أَوْرَثَ الْمِصْرَيْنِ خِزْيًا وَذِلَّةً قَتِيلٌ بِدَيْرِ الْجَاثَلِيقِ مُقِيمُ فَمَا نَصَحَتْ لِلَّهِ بَكْرُ بْنُ وَائِلٍ وَلَا صَدَقَتْ يَوْمَ اللِّقَاءِ تَمِيمُ وَلَوْ كَانَ بِكْرِيًّا تَعَطَّفَ حَوْلَهُ كَتَائِبُ يَغْلِي حَمْيُهَا وَيَدُومُ وَلَكِنَّهُ ضَاعَ الذِّمَامُ وَلَمْ يَكُنْ بِهَا مُضَرِيٌّ يَوْمَ ذَاكَ كَرِيمُ جَزَى اللَّهُ كُوفِيًّا هُنَاكَ مَلَامَةً وَبَصْرِيَّهُمْ إِنَّ الْمَلُومَ مَلُومُ وَإِنَّ بَنِي الْعَلَّاتِ أَخْلَوْا ظُهُورَنَا وَنَحْنُ صَرِيحٌ بَيْنَهُمْ وَصَمِيمُ فَإِنْ نَفْنَ لَا يَبْقَى أُولَئِكَ بَعْدَنَا لِذِي حُرْمَةٍ فِي الْمُسْلِمِينَ حَرِيمُ وَقَالَ عُبَيْدُ اللَّهِ بْنُ قَيْسِ الرُّقَيَّاتِ يَرْثِي مُصْعَبًا أَيْضًا: نَعَتِ السَّحَائِبُ وَالْغَمَامُ بِأَسْرِهَا جَسَدًا بِمَسْكِنَ عَارِيَ الْأَوْصَالِ تُمْسِي عَوَائِذَهُ السِّبَاعُ وَدَارُهُ بِمَنَازِلٍ أَطْلَالُهُنَّ بَوَالِي رَحَلَ الرِّفَاقُ وَغَادَرُوهُ ثَاوِيًا لِلرِّيحِ بَيْنَ صِبًا وَبَيْنَ شَمَالِ وَقَدْ قَالَ أَبُو حَاتِمٍ الرَّازِيُّ: ثَنَا يَحْيَى بْنُ مُصْعَبٍ الْكَلْبِيُّ، ثَنَا أَبُو بَكْرِ بْنُ عَيَّاشٍ، عَنْ عَبْدِ الْمَلِكِ بْنِ عُمَيْرٍ قَالَ: دَخَلْتُ الْقَصْرَ بِالْكُوفَةِ فَإِذَا رَأَسُ الْحُسَيْنِ بْنِ عَلِيٍّ عَلَى تُرْسٍ بَيْنَ يَدَيْ عُبَيْدِ اللَّهِ بْنِ زِيَادٍ، وَعُبَيْدُ اللَّهِ عَلَى السَّرِيرِ، ثُمَّ دَخَلْتُ الْقَصْرَ بَعْدَ ذَلِكَ بِحِينٍ فَرَأَيْتُ رَأْسَ عُبَيْدِ اللَّهِ بْنِ زِيَادٍ عَلَى تُرْسٍ بَيْنَ يَدَيِ الْمُخْتَارِ، وَالْمُخْتَارُ عَلَى السَّرِيرِ، ثُمَّ دَخَلْتُ الْقَصْرَ بَعْدَ ذَلِكَ بِحِينٍ فَرَأَيْتُ رَأْسَ الْمُخْتَارِ عَلَى تُرْسٍ بَيْنَ يَدَيْ مُصْعَبِ بْنِ الزُّبَيْرِ، وَمُصْعَبٌ عَلَى السَّرِيرِ، ثُمَّ دَخَلْتُ الْقَصْرَ بَعْدَ حِينٍ فَرَأَيْتُ رَأْسَ مُصْعَبِ بْنِ الزُّبَيْرِ عَلَى تُرْسٍ بَيْنَ يَدَيْ عَبْدِ الْمَلِكِ، وَعَبْدُ الْمَلِكِ عَلَى السَّرِيرِ، وَقَدْ حَكَاهَا الْإِمَامُ أَحْمَدُ وَغَيْرُ وَاحِدٍ عَنْ عَبْدِ الْمَلِكِ بْنِ عُمَيْرٍ رَحِمَهُ اللَّهُ. خُطْبَةُ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ فِي مَقْتَلِ أَخِيهِ مُصْعَبٍ فَصْلٌ ( خُطْبَةُ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ فِي مَقْتَلِ أَخِيهِ مُصْعَبٍ ) قَالَ ابْنُ جَرِيرٍ: وَذَكَرَ أَبُو زَيْدٍ، عَنْ أَبِي غَسَّانَ مُحَمَّدِ بْنِ يَحْيَى، حَدَّثَنِي مُصْعَبُ بْنُ عُثْمَانَ قَالَ: لَمَّا انْتَهَى إِلَى عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ قَتْلُ أَخِيهِ مُصْعَبٍ، قَامَ فِي النَّاسِ خَطِيبًا فَقَالَ: الْحَمْدُ لِلَّهِ الَّذِي لَهُ الْخَلْقُ وَالْأَمْرُ، يُؤْتِي الْمُلْكَ مَنْ يَشَاءُ، وَيَنْزِعُ الْمُلْكَ مِمَّنْ يَشَاءُ، وَيُعِزُّ مَنْ يَشَاءُ وَيُذِلُّ مَنْ يَشَاءُ، أَلَا وَإِنَّهُ لَمْ يُذِلَّ اللَّهُ مَنْ كَانَ الْحَقُّ مَعَهُ، وَإِنْ كَانَ فَرْدًا وَحْدَهُ، وَلَنْ يُفْلِحَ مَنْ كَانَ وَلَيَّهُ الشَّيْطَانُ وَحِزْبُهُ، وَلَوْ كَانَ مَعَهُ الْأَنَامَ طُرًّا، أَلَا وَإِنَّهُ أَتَانَا مِنَ الْعِرَاقِ خَبَرٌ أَحْزَنَنَا وَأَفْرَحَنَا، أَتَانَا قَتْلُ مُصْعَبٍ رَحِمَهُ اللَّهُ، فَأَمَّا الَّذِي أَفْرَحَنَا فَعِلْمُنَا أَنَّ قَتْلَهُ لَهُ شَهَادَةٌ، وَأَمَّا الَّذِي أَحْزَنَنَا فَإِنَّ لِفِرَاقِ الْحَمِيمِ لَوْعَةً يَجِدُهَا حَمِيمُهُ عِنْدَ الْمُصِيبَةِ بِهِ، ثُمَّ يَرْعَوِي مِنْ بَعْدِهَا، وَذُو الرَّأْيِ جَمِيلُ الصَّبْرِ كَرِيمُ الْعَزَاءِ، وَلَئِنْ أُصِبْتُ بِمُصْعَبٍ فَلَقَدْ أُصِبْتُ بِالزُّبَيْرِ قَبْلَهُ، وَمَا أَنَا مِنْ عُثْمَانَ بِخُلُوِّ مُصِيبَةٍ، وَمَا مُصْعَبٌ إِلَّا عَبْدٌ مِنْ عَبِيدِ اللَّهِ، وَعَوْنٌ مِنْ أَعْوَانِي، أَلَا وَإِنَّ أَهْلَ الْعِرَاقِ أَهْلُ الْغَدْرِ وَالنِّفَاقِ، أَسْلَمُوهُ وَبَاعُوهُ بِأَقَلِّ الثَّمَنِ، فَإِنْ يُقْتَلْ فَإِنَّا وَاللَّهِ مَا نَمُوتُ عَلَى مَضَاجِعِنَا كَمَا تَمُوتُ بَنُو أَبِي الْعَاصِ ; وَاللَّهِ مَا قُتِلَ رَجُلٌ فِي زَحْفٍ فِي الْجَاهِلِيَّةِ وَلَا فِي الْإِسْلَامِ، وَمَا نَمُوتُ إِلَّا بِأَطْرَافِ الرِّمَاحِ أَوْ تَحْتَ ظِلِّ السُّيُوفِ، أَلَا وَإِنَّ الدُّنْيَا عَارِيَةٌ مِنَ الْمَلِكِ الْأَعْلَى الَّذِي لَا يَزُولُ سُلْطَانُهُ وَلَا يَبِيدُ مُلْكُهُ، فَإِنْ تُقْبِلِ الدُّنْيَا لَا آخُذْهَا أَخْذَ الْأَشِرِ الْبَطِرِ، وَإِنْ تُدْبِرْ لَا أَبْكِ عَلَيْهَا بُكَاءَ الْحَزِينِ الْمَهِينِ، أَقُولُ قَوْلِي هَذَا، وَأَسْتَغْفِرُ اللَّهَ لِي وَلَكُمْ.
✧ The lineage of Muṣʿab b. al-Zubayr This is the biography of Muṣʿab b. al-Zubayr, may Allah have mercy on him. He is Muṣʿab b. al-Zubayr b. al-ʿAwwām b. Khuwaylid b. Asad b. ʿAbd al-ʿUzzā b. Quṣayy b. Kilāb, Abū ʿAbd Allāh al-Qurashī — and he is also called Abū ʿĪsā — al-Asadī. His mother is al-Rabāb bt. Unayf al-Kalbiyya. His physical and moral description He was among the people with the most handsome face, the bravest heart, and the most generous hand. He narrated from ʿUmar b. al-Khaṭṭāb, and he narrated from his father al-Zubayr b. al-ʿAwwām, Saʿd, and Abū Saʿīd al-Khudrī. Narrated from him: al-Ḥakam b. ʿUtayba, ʿAmr b. Dīnār al-Jumaḥī, and Ismāʿīl b. Abī Khālid. He came as a delegate to Muʿāwiya, and he was one of those who sat with Abū Hurayra. He was among the people with the most handsome face. Al-Zubayr b. Bakkār narrated that Jamīl looked at him while he was standing at ʿArafa and said: "Here is a young man whom I would hate for Buthayna to see." Al-Shaʿbī said: "I have never seen an emir on a pulpit more handsome than him." Likewise said Ismāʿīl b. Abī Khālid. Al-Ḥasan said: "He is the most handsome of the people of Baṣra." The killing of al-Mukhtār b. Abī ʿUbayd and Muṣʿab's consolidation of power in Iraq Al-Khaṭīb al-Baghdādī said: He held the governorship of the two Iraqs for his brother ʿAbd Allāh b. al-Zubayr, until ʿAbd al-Malik b. Marwān killed him at Maskin in a place near Awānā on the river Dujayl by the monastery of al-Jāthalīq, and his grave is still known there to this day. We have already mentioned the description of his killing of al-Mukhtār b. Abī ʿUbayd, and that he killed seven thousand of al-Mukhtār's companions in a single morning. Al-Wāqidī said: When Muṣʿab killed al-Mukhtār, the people of the palace among al-Mukhtār's companions sought amnesty from Muṣʿab, so he granted them amnesty. Then he sent ʿAbbād b. al-Ḥuṣayn to them, and he began to bring them out in groups. A man said to him: "Praise be to Allah who granted you victory over us and afflicted us with captivity. O son of al-Zubayr, whoever pardons, Allah pardons him, and whoever punishes is not safe from retribution. We are people of your qibla and upon your religion. You have power, so be gracious and pardon us." He said: Muṣʿab felt compassion for them and wanted to release them, but ʿAbd al-Raḥmān b. Muḥammad b. al-Ashʿath and others from every tribe stood up and said: "They killed our sons and our kinsmen and wounded many of us. Choose us or choose them." Then he ordered their execution. They all cried out: "Do not kill us! Make us your vanguard in fighting ʿAbd al-Malik b. Marwān. If we prevail, it is for you, and if we are killed, we will not be killed until we kill a group of them; and that is what you want." Muṣʿab refused that. Musāfir said to him: "Fear Allah, O Muṣʿab, for Allah, Mighty and Majestic, commanded you not to kill a Muslim soul except for another soul, and: 'Whoever kills a believer intentionally, his recompense is Hell, abiding therein, and Allah's wrath is upon him and He has cursed him and prepared for him a great punishment' (Qur'an 4:93)." But he did not listen to him; rather, he ordered that their necks be struck, all of them, and they were seven thousand souls. Then Muṣʿab wrote to Ibn al-Ashtar: "If you answer me, you shall have Syria and the reins of the horses." So Ibn al-Ashtar marched to Muṣʿab. It is also said: When Muṣʿab came to Makkah, he went to ʿAbd Allāh b. ʿUmar and said: "O uncle, I ask you about a people who withdrew obedience and fought until, when they were defeated, they fortified themselves and asked for amnesty, and it was granted to them, then they were killed after that." He said: "How many were they?" He said: "Five thousand." Ibn ʿUmar glorified Allah and said, "Indeed we belong to Allah and to Him we return," and said: "If a man came to al-Zubayr's flock and slaughtered five thousand of them in a single morning, would you not count him as extravagant?" He said: "Yes." He said: "Do you consider it extravagance in beasts but not extravagance in those whose repentance you hope for? O son of my brother, obtain as much cold water as you can in this world of yours." Then Muṣʿab sent the head of al-Mukhtār to his brother in Makkah, and Muṣʿab gained extensive control over Iraq. He appointed governors and officials, and Ibrāhīm b. al-Ashtar enjoyed favor with him, so he placed him in charge of delegations. Then Muṣʿab traveled to his brother in Makkah and informed him of what he had done. He confirmed him in what he had done, except that he did not ratify what he had assigned to Ibrāhīm b. al-Ashtar. He said to him: "Did you intend to raise a banner that Allah has lowered and want to raise it?" Then he uncovered his back, and there was a wound that he had sustained, and he said to him: "Do you think I love al-Ashtar when he is the one who wounded me with this wound?" Then he summoned those who had come with Muṣʿab from the people of Iraq and said to them: "By Allah, I wish that for every two men of you I had one man from the people of Syria." Abū Ḥāḍir al-Asadī — who was the congregational judge in Baṣra — said to him: "We and you have a likeness that has passed, O Commander of the Faithful, and it is what al-Aʿshā said: I became attached to her in passing, and she became attached to a man other than me, and another woman, other than her, the man became attached to. I say as it was also said: We went mad for Laylā, and she went mad for someone other than us, and another woman is mad for us whom we do not want. We are attached to you, O Commander of the Faithful, and you are attached to the people of Syria, and the people of Syria are attached to Marwān. So what can we do?" Al-Shaʿbī said: I have never heard a better answer than it. Others said: Muṣʿab was among the people most intensely in love with women, and Allah gave him much of that. Al-Aṣmaʿī said, from ʿAbd al-Raḥmān b. Abī al-Zinād, from his father, who said: Muṣʿab, ʿUrwa, and ʿAbd Allāh, the sons of al-Zubayr, and ʿAbd Allāh b. ʿUmar gathered in the Ḥijr and said: "Make wishes." ʿAbd Allāh b. al-Zubayr said: "As for me, I wish for the caliphate." ʿUrwa said: "As for me, I wish that knowledge be taken from me." Muṣʿab said: "As for me, I wish for the governorship of Iraq and to combine ʿĀʾisha bt. Ṭalḥa and Sukayna bt. al-Ḥusayn." And ʿAbd Allāh b. ʿUmar said: "As for me, I wish for forgiveness." He said: They all attained what they wished, and perhaps Allah forgave Ibn ʿUmar. ʿĀmir al-Shaʿbī said: While I was sitting one day, the emir Muṣʿab b. al-Zubayr summoned me, and he brought me into the palace of governance. Then he lifted a curtain, and behind it was ʿĀʾisha bt. Ṭalḥa. I have never seen a sight more splendid or more beautiful than her. He said: "Do you know who this is?" I said: "No." He said: "This is ʿĀʾisha bt. Ṭalḥa." Then I left, and ʿĀʾisha said: "Who is this to whom you exposed me?" He said: "This is ʿĀmir al-Shaʿbī." She said: "Give him something." So he gave me ten thousand dirhams. Al-Shaʿbī said: It was the first wealth I possessed. Al-Ḥāfiẓ Ibn ʿAsākir narrated that ʿĀʾisha bt. Ṭalḥa once became angry with Muṣʿab, and he appeased her with four hundred thousand dirhams, which she then gave to the woman who had reconciled them. It is also said that a palm tree of gold was gifted to him, its fruits of various kinds of precious jewels, valued at two million dinars, and it was from the property of the Persians, so he gave it to ʿAbd Allāh b. Abī Farwa. It is also said that his brother ʿAbd Allāh, when he wrote an award of a thousand dirhams for someone, Muṣʿab would make it a hundred thousand dirhams. Muṣʿab was among the most generous of people and the most giving, not considering what he gave as too much, even if it was what it might be. His gifts to the strong and the weak, the lowly and the noble were nearly equal, while his brother ʿAbd Allāh was considered stingy. Al-Khaṭīb al-Baghdādī narrated in his History that Muṣʿab once became angry with a man and ordered that his neck be struck. The man said to him: "May Allah honor the emir! How ugly it would be for someone like me to stand on the Day of Resurrection and cling to your beautiful extremities and to your face by which light is sought, and say: 'O Lord, ask Muṣʿab why he killed me?'" So he pardoned him. The man said: "May Allah honor the emir! If you see fit to make what you have granted me of my life into a comfortable living." So he gave him a hundred thousand. The man said: "I call you to witness that half of it is for Ibn Qays al-Ruqayyāt, where he says about you: Indeed Muṣʿab is a meteor from Allah, from whose face the darkness has cleared away. His dominion is a dominion of might in which there is no tyranny from him and no pride. He fears Allah in affairs, and he has succeeded whose concern is fear of Allah. And from ʿAlī b. Zayd, who said: Something concerning the ʿarīf of the Anṣār reached Muṣʿab, and he was about to act against him. Then Anas b. Mālik entered upon him and said to him: I heard the Messenger of Allah ﷺ say: "Treat the Anṣār well — or he said: with kindness — accept from their good-doers and overlook their wrongdoers." Muṣʿab threw himself off his bed and pressed his cheek to the carpet and said: "The command of the Messenger of Allah ﷺ is upon the head and the eye," and he left him alone. From Muṣʿab's words on humility Among Muṣʿab's words on humility is that he said: "How strange is the son of Adam, how can he be arrogant when he has flowed in the passage of urine twice?" Muḥammad b. Yazīd al-Mubarrad said: Al-Qāsim b. Muḥammad was asked about Muṣʿab, and he said: "He was noble, a leader, precious, and sociable." It was mentioned earlier that when al-Mukhtār appeared, he killed five thousand of his companions in a single morning — and it is said seven thousand. After that, he met Ibn ʿUmar and greeted him, but Ibn ʿUmar did not recognize him because his eyes had become sunken. He made himself known until he recognized him. He said: "Are you the one who killed five thousand in a single morning of those who profess the oneness of Allah?" He excused himself by saying that they had pledged allegiance to al-Mukhtār. He said: "Were there not among them those who were coerced or ignorant, so that they might be given time to repent? Consider: if a man came to al-Zubayr's flock and slaughtered five thousand of them in a single morning, would he not be extravagant?" He said: "Yes." He said: "They do not worship Allah and do not know Him as the human being knows Him and worships Him; so how about one who professes His oneness?" Then he said to him: "O my son, enjoy cold water in this world as much as you can." In another narration, he said to him: "Live as long as you can." ʿAbd al-Malik b. Marwān said one day to his companions: "Who is the bravest of the Arabs?" They said: "Shabīb, Qaṭarī b. al-Fujāʾa, so-and-so, so-and-so." ʿAbd al-Malik said: "The bravest of the Arabs is a man who combined Sukayna bt. al-Ḥusayn, ʿĀʾisha bt. Ṭalḥa, and Ama al-Ḥamīd bt. ʿAbd Allāh b. ʿĀmir b. Kurayz, and whose mother is Rabāb bt. Unayf al-Kalbī, the lord of the outskirts of the Arabs, and who governed the two Iraqs for five years. He acquired a million, and a million, and a million, and he was offered amnesty, but he refused, and he walked with his sword until he died. That is Muṣʿab b. al-Zubayr, not the one who cut the bridges once here and once there." The killing of Muṣʿab They said: His killing was on Thursday, the middle of Jumādā al-Ūlā in the year seventy-two. Jaʿfar b. Abī Kathīr said, from his father, who said: When Muṣʿab's head was placed before ʿAbd al-Malik, he said: He brought down the horsemen on the day of ʿAbs, a young man not one to withhold goods, Not rejoicing when good came to him, and not terrified by the vicissitudes of time, Not one who halts while the horses run, and not empty like the tube of a reed. The man who brought his head said: "By Allah, O Commander of the Faithful, if you had seen him with the spear in his hand at one time, and the sword at another, slicing with this and thrusting with that, you would have seen a man who fills the heart and the eye with courage and boldness. But when his men dispersed and many sought him, and he remained alone, he kept reciting: And I, in the face of hardship when it comes, deny myself while the eyelids lower for it. That is not from abasement, but from a sense of honor with which I defend my honor at the time of noble deeds. And I am for the people of evil a watcher with evil, and I am for the one of peace more abased than the earth. ʿAbd al-Malik said: "By Allah, he was as he described himself, and he spoke truly. He was one of the people most beloved to me, and the most affectionate and friendly to me, but kingship is barren." From Saʿīd b. Yazīd, that ʿUbayd Allāh b. Ziyād b. Ẓabyān killed Muṣʿab at the monastery of al-Jāthalīq on the bank of a river called Dujayl, in the land of Maskin, and he severed his head and took it to ʿAbd al-Malik, who prostrated in gratitude to Allah. Ibn Ẓabyān was a daring scoundrel, and he used to say: "Would that I had killed ʿAbd al-Malik when he prostrated that day, so that I would have killed the two kings of the Arabs." Yaʿqūb said: That was in the year seventy-two. I say: Likewise said ʿAlī b. Muḥammad al-Madāʾinī. What Ibn Jarīr and others considered most likely is that it was in the year seventy-one, and Allah knows best. Al-Zubayr b. Bakkār mentioned three opinions about his age on the day he was killed: one is thirty-five years, the second forty years, and the third forty-five years. Allah knows best. Elegies for Muṣʿab Al-Khaṭīb al-Baghdādī narrated that his wife Sukayna bt. al-Ḥusayn was with him in this battle. When he was killed, she searched for him among the slain until she recognized him by a mole on his thigh. She said: "What an excellent husband of a Muslim woman you were! By Allah, what ʿAntara said applies to you: And the husband of a beautiful woman I left stretched out on the ground, not accustomed to it nor broken. I tore his skin with the long spear; the noble is not forbidden to the spear. Al-Zubayr said: ʿUbayd Allāh b. Qays al-Ruqayyāt said, elegizing Muṣʿab: The two miṣrs have inherited disgrace and humiliation from a slain man residing at the monastery of al-Jāthalīq. Bakr b. Wāʾil did not act sincerely for Allah, nor did Tamīm speak truth on the day of meeting. Had he been a Bakrī, battalions would have gathered around him, their fervor boiling and enduring. But the protection was lost, and there was no Muḍarī noble among them that day. May Allah repay the Kufan there with blame, and their Baṣran, for the blamed is blamed. The sons of co-wives left our backs exposed, while we are pure-blooded among them and the core. If we perish, those after us will not remain as a protector for any sacred thing among the Muslims. And ʿUbayd Allāh b. Qays al-Ruqayyāt also said, elegizing Muṣʿab: The clouds and the rain announced with all their entirety a body at Maskin with bare limbs. Its protectors in the evening are the beasts of prey, and its abode is in dwellings whose traces are decaying. The travelers departed and left him lying to the wind, between the east wind and the north wind. Abū Ḥātim al-Rāzī said: Yaḥyā b. Muṣʿab al-Kalbī narrated to us, Abū Bakr b. ʿAyyāsh narrated to us, from ʿAbd al-Malik b. ʿUmayr, who said: I entered the palace in al-Kūfah and there was the head of al-Ḥusayn b. ʿAlī upon a shield before ʿUbayd Allāh b. Ziyād, while ʿUbayd Allāh was on the throne. Then I entered the palace some time after that and saw the head of ʿUbayd Allāh b. Ziyād upon a shield before al-Mukhtār, while al-Mukhtār was on the throne. Then I entered the palace some time after that and saw the head of al-Mukhtār upon a shield before Muṣʿab b. al-Zubayr, while Muṣʿab was on the throne. Then I entered the palace after a while and saw the head of Muṣʿab b. al-Zubayr upon a shield before ʿAbd al-Malik, while ʿAbd al-Malik was on the throne. This account has been reported by Imam Aḥmad and more than one others from ʿAbd al-Malik b. ʿUmayr, may God have mercy on him. The Sermon of ʿAbd Allāh b. al-Zubayr on the Killing of His Brother Muṣʿab Section (The Sermon of ʿAbd Allāh b. al-Zubayr on the Killing of His Brother Muṣʿab) Ibn Jarīr said: Abū Zayd mentioned, from Abū Ghassān Muḥammad b. Yaḥyā, Muṣʿab b. ʿUthmān narrated to me, saying: When the news of the killing of his brother Muṣʿab reached ʿAbd Allāh b. al-Zubayr, he stood before the people as a preacher and said: Praise be to God, to whom belong creation and command; He gives sovereignty to whom He wills and takes away sovereignty from whom He wills; He honors whom He wills and humiliates whom He wills. Verily, God has never humiliated one with whom the truth is, even if he is alone and solitary; and one whose patron is Satan and his party will never prosper, even if all mankind were with him. Verily, there has come to us from Iraq news that has grieved us and gladdened us: the killing of Muṣʿab, may God have mercy on him. As for what gladdened us, it is our knowledge that his killing is martyrdom for him. As for what grieved us, the parting of a close friend has a pang that his close friend feels at the affliction for him, then he recovers after it. The man of judgment has beautiful patience and noble consolation. If I have been afflicted by Muṣʿab, I was afflicted by al-Zubayr before him, and I am not like ʿUthmān in the absence of affliction. Muṣʿab was only a servant among God's servants and a helper among my helpers. Verily, the people of Iraq are people of treachery and hypocrisy; they abandoned him and sold him for the cheapest price. If he is killed, then by God, we do not die on our beds as the Banū Abī al-ʿĀṣ die. By God, no man among us has been killed in a battle line in the Jāhiliyyah or in Islam. We die only at the points of spears or under the shade of swords. Verily, this world is a loan from the Supreme King, whose authority does not cease and whose sovereignty does not perish. If the world comes to me, I do not take it with the taking of the exultant and insolent; if it turns away, I do not weep over it with the weeping of the sorrowful and contemptible. I say this statement of mine, and I ask God's forgiveness for me and for you.
Tarikh (al-Tabari) 2315No grade recorded
مبايعة أهل العراق لعبد الملك وتولية بشر بن مروان إمارة الكوفة قَالُوا: وَلَمَّا قَتَلَ عَبْدُ الْمَلِكِ مُصْعَبًا ارْتَحَلَ إِلَى الْكُوفَةِ فَنَزَلَ النُّخَيْلَةَ فَوَفَدَتْ عَلَيْهِ الْوُفُودُ بِهَا مِنْ رُؤَسَاءِ الْقَبَائِلِ وَسَادَاتِ الْعَرَبِ، وَجَعَلَ يُخَاطِبُهُمْ بِفَصَاحَةٍ وَبَلَاغَةٍ وَاسْتِشْهَادٍ بِأَشْعَارٍ حَسَنَةٍ، وَبَايَعَهُ أَهْلُ الْعِرَاقِ وَفَرَّقَ الْعِمَالَاتِ فِي النَّاسِ، وَوَلَّى الْكُوفَةَ قَطَنَ بْنَ عَبْدِ اللَّهِ الْحَارِثِيَّ أَرْبَعِينَ يَوْمًا، ثُمَّ عَزَلَهُ وَوَلَّى أَخَاهُ بِشْرَ بْنَ مَرْوَانَ عَلَيْهَا، وَخَطَبَ عَبْدُ الْمَلِكِ يَوْمًا بِالْكُوفَةِ فَقَالَ فِي خُطْبَتِهِ: إِنَّ عَبْدَ اللَّهِ بْنَ الزُّبَيْرِ لَوْ كَانَ خَلِيفَةً كَمَا يَزْعُمُ لَخَرَجَ فَآسَى بِنَفْسِهِ، وَلَمْ يَغْرِزْ ذَنْبَهُ فِي الْحَرَمِ. ثُمَّ قَالَ لَهُمْ: إِنِّي قَدِ اسْتَخْلَفْتُ عَلَيْكُمْ أَخِي بِشْرَ بْنَ مَرْوَانَ وَأَمَرْتُهُ بِالْإِحْسَانِ إِلَى أَهْلِ الطَّاعَةِ، وَبِالشِّدَّةِ عَلَى أَهْلِ الْمَعْصِيَةِ، فَاسْمَعُوا لَهُ وَأَطِيعُوا. ولاية خالد بن عبد الله البصرة وَأَمَّا أَهْلُ الْبَصْرَةِ فَإِنَّهُمْ لَمَّا بَلَغَهُمْ مَقْتَلُ مُصْعَبٍ تَنَازَعَ فِي إِمَارَتِهَا حُمْرَانُ بْنُ أَبَانٍ مَوْلَى عُثْمَانَ بْنِ عَفَّانَ، وَ عُبَيْدُ اللَّهِ بْنُ أَبِي بَكْرَةَ، فَغَلَبَهُ حُمْرَانُ بْنُ أَبَانٍ عَلَيْهَا فَبَايَعَهُ أَهْلُهَا فَكَانَ أَشْرَفَ الرَّجُلَيْنِ. قَالَ أَعْرَابِيٌّ: وَاللَّهِ لَقَدْ رَأَيْتُ رِدَاءَ ابْنِ أَبَانٍ مَالَ عَنْ عَاتِقِهِ يَوْمًا، فَابْتَدَرَهُ مَرْوَانُ، وَ سَعِيدُ بْنُ الْعَاصِ أَيُّهُمَا يُسَوِّيهِ عَلَى مَنْكِبَيْهِ. وَقَالَ غَيْرُهُ: مَدَّ حُمْرَانُ يَوْمًا رِجْلَهُ فَابْتَدَرَ مُعَاوِيَةُ، وَعَبْدُ اللَّهِ بْنُ عَامِرٍ أَيُّهُمَا يَغْمِزُهَا. قَالَ: فَبَعَثَ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ خَالِدَ بْنَ عَبْدِ اللَّهِ بْنِ خَالِدِ بْنِ أُسَيْدٍ وَالِيًا عَلَيْهَا - يَعْنِي عَلَى الْبَصْرَةِ - فَأَخَذَهَا مِنْ حُمْرَانَ بْنِ أَبَانٍ وَاسْتَنَابَ فِيهَا عُبَيْدَ اللَّهِ بْنَ أَبِي بَكْرَةَ، وَعَزَلَ حُمْرَانَ بْنَ أَبَانٍ عَنْهَا. قَالُوا: وَقَدْ أَمَرَ عَبْدُ الْمَلِكِ بِطَعَامٍ كَثِيرٍ فَعُمِلَ لِأَهْلِ الْكُوفَةِ فَأَكَلُوا مِنْ سِمَاطِهِ، وَمَعَهُ يَوْمَئِذٍ عَلَى السَّرِيرِ عَمْرُو بْنُ حُرَيْثٍ، فَقَالَ لَهُ عَبْدُ الْمَلِكِ: مَا أَلَذَّ عَيْشَنَا لَوْ أَنَّ شَيْئًا يَدُومُ، وَلَكِنْ نَحْنُ كَمَا قَالَ الْأَوَّلُ: وَكُلُّ جَدِيدٍ يَا أُمَيْمَ إِلَى بِلًى وَكُلُّ امْرِئٍ يَوْمًا يَصِيرُ إِلَى كَانْ فَلَمَّا فَرَغَ النَّاسُ مِنَ الطَّعَامِ نَهَضَ فَدَارَ فِي الْقَصْرِ، وَجَعَلَ يَسْأَلُ عَمْرَو بْنَ حُرَيْثٍ عَنْ أَحْوَالِ الْقَصْرِ وَمَنْ بَنَى أَمَاكِنَهُ وَبُيُوتَهُ، فَيُخْبِرُهُ، ثُمَّ جَاءَ إِلَى مَجْلِسِهِ فَاسْتَلْقَى وَهُوَ يَقُولُ: اعْمَلْ عَلَى مَهَلٍ فَإِنَّكَ مَيِّتٌ وَاكَدَحْ لِنَفْسِكَ أَيُّهَا الْإِنْسَانْ فَكَأَنَّ مَا قَدْ كَانَ لَمْ يَكُ إِذْ مَضَى وَكَأَنَّ مَا هُوَ كَائِنٌ قَدْ كَانْ رجوع عبد الملك بن مروان إلى الشام قَالَ ابْنُ جَرِيرٍ وَفِيهَا رَجَعَ عَبْدُ الْمَلِكِ - فِيمَا زَعَمَ الْوَاقِدِيُّ - إِلَى الشَّامِ. عزل ابن الزبير ؓ جابر بن الأسود عن المدينة قَالَ: وَفِيهَا عَزَلَ ابْنُ الزُّبَيْرِ جَابِرَ بْنَ الْأَسْوَدِ عَنِ الْمَدِينَةِ، وَوَلَّى عَلَيْهَا طَلْحَةَ بْنَ عَبْدِ اللَّهِ بْنِ عَوْفٍ، وَكَانَ هُوَ آخِرَ أُمَرَائِهِ عَلَيْهَا، حَتَّى قَدِمَ عَلَيْهَا طَارِقُ بْنُ عَمْرٍو مَوْلَى عُثْمَانَ، مِنْ جِهَةِ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ. من حج بالناس في هذه السنة وَفِيهَا حَجَّ بِالنَّاسِ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ، وَلَمْ يَبْقَ لَهُ وِلَايَةٌ عَلَى الْعِرَاقِ. فتح قرطاجنة قَالَ الْوَاقِدِيُّ: وَفِيهَا عَقَدَ عَبْدُ الْعَزِيزِ بْنُ مَرْوَانَ نَائِبُ مِصْرَ لِحَسَّانَ الْغَسَّانِيِّ عَلَى غَزْوِ إِفْرِيقِيَّةَ، فَسَارَ إِلَيْهَا فِي عَدَدٍ كَثِيرٍ، فَافْتَتَحَ قَرْطَاجَنَّةَ وَكَانَ أَهْلُهَا رُومًا عُبَّادَ أَصْنَامٍ. قتل نجدة الحروري وَفِيهَا قُتِلَ نَجْدَةُ الْحَرُورِيُّ الَّذِي تَغَلَّبَ عَلَى الْيَمَامَةَ، وَفِيهَا خَرَجَ عَبْدُ اللَّهِ بْنُ ثَوْرٍ فِي الْيَمَامَةِ. ذِكْرُ أَمْرِ عَبْدِ الْمَلِكِ وَزُفَرَ بْنِ الْحَارِثِ قَدْ ذَكَرْنَا فِي وَقْعَةِ رَاهِطٍ مَسِيرَ زُفَرَ إِلَى قَرْقِيسِيَا وَاجْتِمَاعَ قَيْسٍ عَلَيْهِ، وَالسَّبَبَ فِي اسْتِيلَائِهِ عَلَيْهَا وَمَا كَانَ مِنْهُ بَعْدَ ذَلِكَ، وَكَانَ عَلَى بَيْعَةِ ابْنِ الزُّبَيْرِ وَفِي طَاعَتِهِ. فَلَمَّا مَاتَ مَرْوَانُ بْنُ الْحَكَمِ وَوَلِيَ ابْنُهُ عَبْدُ الْمَلِكِ كَتَبَ إِلَى أَبَانَ بْنِ عُقْبَةَ بْنِ أَبِي مُعَيْطٍ وَهُوَ عَلَى حِمْصٍ يَأْمُرُهُ أَنْ يَسِيرَ إِلَى زُفَرَ، فَسَارَ إِلَيْهِ وَعَلَى مُقَدِّمَتِهِ عَبْدُ اللَّهِ بْنُ زَمِيتٍ الطَّائِيُّ، فَوَاقَعَ عَبْدُ اللَّهِ زُفَرَ قَبْلَ وُصُولِ أَبَانَ، وَكَثُرَ فِي أَصْحَابِهِ الْقَتْلُ، قُتِلَ مِنْهُمْ ثَلَاثُمِائَةٍ، فَلَامَهُ أَبَانُ عَلَى عَجَلَتِهِ، وَأَقْبَلَ أَبَانُ فَوَاقَعَ زُفَرَ، فَقُتِلَ ابْنُهُ وَكِيعُ بْنُ زُفَرَ، وَأَدْرَكَتْ طَيِّءٌ ثَقَلَ زُفَرَ وَنِسَاءِهِ، فَاسْتَوْهَبَ مُحَمَّدُ بْنُ حُصَيْنِ بْنِ نُمَيْرٍ النِّسَاءَ وَأَلْحَقَهُنَّ بِزُفَرَ بِقَرْقِيسِيَا، فَقَالَ زُفَرُ: عَلِقْنَ بِحَبْلٍ مِنْ حُصَيْنٍ لَوَ انَّهُ تَغَيَّبَ حَالَتْ دُونَهُنَّ الْمَصَائِرُ أَبُوكُمْ أَبُونَا فِي الْقَدِيمِ وَإِنَّنِي لِغَابِرُكُمْ فِي آخِرِ الدَّهْرِ شَاكِرُ وَكَانَ يُقَالُ لِزُفَرَ إِنَّهُ مِنْ كِنْدَةَ. ثُمَّ إِنَّ عَبْدَ الْمَلِكِ لَمَّا أَرَادَ الْمَسِيرَ إِلَى مُصْعَبٍ سَارَ إِلَى قَرْقِيسِيَا، فَحَصَرَ زُفَرَ فِيهَا وَنَصَبَ عَلَيْهَا الْمَجَانِيقَ، فَأَمَرَ زُفَرُ أَنْ يُنَادِيَ [ فِي ] عَسْكَرِ عَبْدِ الْمَلِكِ: لِمَ نَصَبْتُمْ عَلَيْنَا الْمَجَانِيقَ ؟ قَالَ: لِنَثْلِمَ ثُلْمَةً نُقَاتِلُكُمْ عَلَيْهَا. فَقَالَ زُفَرُ: قُولُوا لَهُمْ: فَإِنَّا لَا نُقَاتِلُكُمْ مِنْ وَرَاءِ الْحِيطَانِ، وَلَكِنَّا نَخْرُجُ إِلَيْكُمْ. وَثَلَمَتِ الْمَنْجَنِيقُ مِنَ الْمَدِينَةِ بُرْجًا مِمَّا يَلِي حُرَيْثَ بْنَ بَحْدَلٍ، فَقَالَ زُفَرُ: لَقَدْ تَرَكَتْنِي مَنْجَنِيقُ ابْنِ بَحْدَلٍ أَحِيدُ عَنِ الْعُصْفُورِ حِينَ يَطِيرُ وَكَانَ خَالِدُ بْنُ يَزِيدَ بْنِ مُعَاوِيَةَ مُجِدًّا فِي قِتَالِهِمْ، فَقَالَ رَجُلٌ مِنْ أَصْحَابِ زُفَرَ مِنْ بَنِي كَلَابٍ: لَأَقُولَنَّ لِخَالِدٍ كَلَامًا لَا يَعُودُ إِلَى مَا يَصْنَعُ. فَلَمَّا كَانَ الْغَدُ خَرَجَ خَالِدٌ لِلْمُحَارَبَةِ، فَقَالَ لَهُ الْكَلَابِيُّ: مَاذَا ابْتِغَاءُ خَالِدٍ وَهَمُّهْ إِذْ سَلَبَ الْمُلْكَ وَنِيكَتُ امُّهْ فَاسْتَحْيَا وَعَادَ وَلَمْ يَرْجِعْ يُقَاتِلُهُمْ. وَقَالَتْ كَلْبٌ لِعَبْدِ الْمَلِكِ: إِنَّا إِذَا لَقِيَنَا زُفَرَ انْهَزَمَتِ الْقَيْسِيَّةُ الَّذِينَ مَعَكَ، فَلَا تَخْلِطْهُمْ مَعَنَا. فَفَعَلَ، فَكَتَبَتِ الْقَيْسِيَّةُ عَلَى نَبْلِهَا: إِنَّهُ لَيْسَ يُقَاتِلُكُمْ غَدًا مُضَرِيٌّ، وَرَمَوُا النَّبْلَ إِلَى قَرْقِيسِيَا، فَلَمَّا أَصْبَحَ زُفَرُ دَعَا ابْنَهُ الْهُذَيْلَ، وَبِهِ كَانَ يُكَنَّى، وَقِيلَ: [ كَانَ ] يُكَنَّى أَبَا الْكَوْثَرِ، فَقَالَ: اخْرُجْ إِلَيْهِمْ فَشُدَّ عَلَيْهِمْ شَدَّةً لَا تَرْجِعْ حَتَّى تَضْرِبَ فُسْطَاطَ عَبْدِ الْمَلِكِ، وَاللَّهِ لَئِنْ رَجَعْتَ دُونَ أَنْ تَطَأَ أَطْنَابَ فُسْطَاطِهِ لَأَقْتُلَنَّكَ. فَجَمَعَ الْهُذَيْلُ خَيْلَهُ وَحَمَلَ عَلَيْهِمْ، فَصَبَرُوا قَلِيلًا ثُمَّ انْكَشَفُوا، وَتَبِعَهُمُ الْهُذَيْلُ بِخَيْلِهِ حَتَّى وَطِئُوا أَطْنَابَ الْفُسْطَاطِ وَقَطَعُوا بَعْضَهَا ثُمَّ رَجَعُوا، فَقَبَّلَ زُفَرُ رَأَسَ الْهُذَيْلِ وَقَالَ: لَا يَزَالُ عَبْدُ الْمَلِكِ يُحِبُّكَ بَعْدَهَا أَبَدًا. فَقَالَ الْهُذَيْلُ: وَاللَّهِ لَوْ شِئْتَ أَنْ أَدْخُلَ الْفُسْطَاطَ لَفَعَلْتُ. فَقَالَ زُفَرُ: أَلَا لَا أُبَالِي مَنْ أَتَاهُ حِمَامُهُ إِذَا مَا الْمَنَايَا عَنْ هُذَيْلٍ تَجَلَّتِ تَرَاهُ أَمَامَ الْخَيْلِ أَوَّلَ فَارِسٍ وَيَضْرِبُ فِي أَعْجَازِهَا إِنْ تَوَلَّتِ وَلَمَّا ثُلِمَ بُرْجُ قَرْقِيسِيَا قَالَ لِعَبْدِ الْمَلِكِ بَعْضُ أَهْلِهِ: لَوْ قَاتَلْتَهُمْ بِقُضَاعَةَ لَمَلَكْتَهُمْ. فَفَعَلَ وَقَاتَلَهُمْ، فَلَمَّا كَانَ عِنْدَ الْمَسَاءِ انْكَشَفَتْ قُضَاعَةُ وَكَثُرَ الْقَتْلُ فِيهِمْ، وَأَقْبَلَ رُوحُ بْنُ زِنْبَاعٍ الْجُذَامِيُّ إِلَى بُرْجٍ مِنْهَا، فَسَأَلَ أَهْلَهُ وَقَالَ: نَشَدْتُكُمُ اللَّهَ كَمْ قَتَلْنَا مِنْكُمْ ؟ قَالُوا: وَاللَّهِ لَمْ يُقْتَلْ مِنَّا أَحَدٌ، وَلَمْ يُجْرَحْ إِلَّا رَجُلٌ وَاحِدٌ، وَلَا بَأْسَ عَلَيْهِ. ثُمَّ قَالُوا: نَشَدْنَاكَ اللَّهَ كَمْ قُتِلَ مِنْكُمْ ؟ قَالَ: عِدَّةُ فُرْسَانٍ، وَجَرَحْتُمْ مَا لَا يُحْصَى، فَلَعَنَ اللَّهُ ابْنَ بَحْدَلٍ ! وَرَجَعَ رَوْحٌ إِلَى عَبْدِ الْمَلِكِ وَقَالَ: إِنَّ ابْنَ بَحْدَلٍ يُمَنِّيكَ الْبَاطِلَ، فَأَعْرِضْ عَنْ هَذَا الرَّجُلِ. وَكَانَ رَجُلٌ مِنْ كَلْبٍ يُقَالُ لَهُ الذَّيَّالُ يَخْرُجُ فَيَسُبُّ زُفَرَ فَيُكْثِرُ، فَقَالَ زُفَرُ لِلْهُذَيْلِ ابْنِهِ أَوْ لِبَعْضِ أَصْحَابِهِ: أَمَا تَكْفِينِي هَذَا ؟ قَالَ: أَنَا أَجِيئُكَ بِهِ. فَدَخَلَ عَسْكَرَ عَبْدِ الْمَلِكِ لَيْلًا فَجَعَلَ يُنَادَى: مَنْ يَعْرِفُ بَغْلًا مِنْ صِفَتِهِ كَذَا وَكَذَا ؟ حَتَّى انْتَهَى إِلَى خِبَاءِ الرَّجُلِ وَقَدْ عَرَفَهُ. فَقَالَ الرَّجُلُ: رَدَّ اللَّهُ عَلَيْكَ ضَالَّتَكَ. فَقَالَ: يَا عَبْدَ اللَّهِ، إِنِّي قَدْ عَيِيتُ فَلَوْ أَذِنْتَ لِي فَاسْتَرَحْتُ قَلِيلًا. قَالَ: ادْخُلْ، فَدَخَلَ وَالرَّجُلُ وَحْدَهُ فِي خِبَائِهِ، فَرَمَى بِنَفْسِهِ وَنَامَ صَاحِبُ الْخِبَاءِ، فَقَامَ إِلَيْهِ فَأَيْقَظَهُ وَقَالَ: وَاللَّهِ لَئِنْ تَكَلَّمْتَ لَأَقْتُلَنَّكَ. قَالَ: قُتِلْتُ أَوْ سَلِمْتُ فَمَاذَا يَنْفَعُكَ قَتْلِي ؟ ( قَالَ: لَئِنْ ) سَكَتَّ وَجِئْتَ مَعِي إِلَى زُفَرَ، فَلَكَ عَهْدُ اللَّهِ وَمِيثَاقُهُ أَنْ أَرُدَّكَ إِلَى عَسْكَرِكَ بَعْدَ أَنْ يَصِلَكَ زُفَرُ وَيُحْسِنَ إِلَيْهِ. فَخَرَجَا وَهُوَ يُنَادِي: مَنْ دَلَّ عَلَى بَغْلٍ مِنْ صِفَتِهِ كَذَا وَكَذَا ؟ حَتَّى أَتَى زُفَرَ وَالرَّجُلُ مَعَهُ، فَأَعْلَمَهُ أَنَّهُ قَدْ آمَنَهُ، فَوَهَبَ لَهُ زُفَرُ دَنَانِيرَ، وَحَمَلَهُ عَلَى رِحَالَةِ النِّسَاءِ، وَأَلْبَسَهُ ثِيَابَهُنَّ، وَبَعَثَ مَعَهُ رَجُلًا حَتَّى دَنَوْا مِنْ عَسْكَرِ عَبْدِ الْمَلِكِ. فَنَادَوْا: هَذِهِ جَارِيَةٌ قَدْ بَعَثَ بِهَا زُفَرُ إِلَى عَبْدِ الْمَلِكِ. وَانْصَرَفُوا، فَلَمَّا نَظَرَ إِلَيْهِ أَهْلُ الْعَسْكَرِ عَرَفُوهُ، وَأَخْبَرُوا عَبْدَ الْمَلِكِ الْخَبَرَ، فَضَحِكَ وَقَالَ: لَا يُبْعِدُ اللَّهُ رَجُلًا نُصِرَ، وَاللَّهِ إِنَّ قَتْلَهُمْ لَذُلٌّ، وَإِنَّ تَرْكَهُمْ لَحَسْرَةٌ. وَكَفَّ الرَّجُلُ فَلَمْ يَعُدْ يَسُبُّ زُفَرَ، وَقِيلَ: إِنَّهُ هَرَبَ مِنَ الْعَسْكَرِ. ثُمَّ إِنَّ عَبْدَ الْمَلِكِ أَمَرَ أَخَاهُ مُحَمَّدًا أَنْ يَعْرِضَ عَلَى زُفَرَ وَابْنِهِ الْهُذَيْلِ الْأَمَانَ عَلَى أَنْفُسِهِمَا وَمَنْ مَعَهُمَا وَمَالِهِمْ، وَأَنْ يُعْطَيَا مَا أَحَبَّا. فَفَعَلَ مُحَمَّدٌ ذَلِكَ، فَأَجَابَ الْهُذَيْلُ وَكَلَّمَ أَبَاهُ وَقَالَ لَهُ: لَوْ صَالَحْتَ هَذَا الرَّجُلَ فَقَدْ أَطَاعَهُ النَّاسُ، وَهُوَ خَيْرٌ لَكَ مِنَ ابْنِ الزُّبَيْرِ. فَأَجَابَ عَلَى أَنَّ لَهُ الْخِيَارَ فِي بَيْعَتِهِ سَنَةً، وَأَنْ يَنْزِلَ حَيْثُ شَاءَ، وَلَا يُعِينَ عَبْدَ الْمَلِكِ عَلَى قِتَالِ ابْنِ الزُّبَيْرِ. فَبَيْنَا الرُّسُلُ تَخْتَلِفُ بَيْنَهُمَا إِذْ جَاءَهُ رَجُلٌ مِنْ كَلْبٍ، فَقَالَ: قَدْ هُدِمَ مِنَ الْمَدِينَةِ أَرْبَعَةُ أَبْرَاجٍ. فَقَالَ عَبْدُ الْمَلِكِ: لَا أُصَالِحُهُمْ. وَزَحَفَ إِلَيْهِمْ، فَهَزَمُوا أَصْحَابَهُ حَتَّى أَدْخَلُوهُمْ عَسْكَرَهُمْ. فَقَالَ: أَعْطُوهُمْ مَا أَرَادُوا. فَقَالَ زُفَرُ: لَوْ كَانَ قَبْلَ هَذَا لَكَانَ أَحْسَنَ. وَاسْتَقَرَّ الصُّلْحُ عَلَى أَمَانِ الْجَمِيعِ، وَوَضْعِ الدِّمَاءِ وَالْأَمْوَالِ، وَأَنْ لَا يُبَايِعَ عَبْدَ الْمَلِكِ حَتَّى يَمُوتَ ابْنُ الزُّبَيْرِ لِلْبَيْعَةِ لَهُ فِي عُنُقِهِ، وَأَنْ يُعْطَى مَالًا يُقَسِّمُهُ فِي أَصْحَابِهِ. وَخَافَ زُفَرُ أَنْ يَغْدِرَ بِهِ عَبْدُ الْمَلِكِ كَمَا غَدَرَ بِعَمْرِو بْنِ سَعِيدٍ، فَلَمْ يَنْزِلْ إِلَيْهِ، فَأَرْسَلَ إِلَيْهِ بِقَضِيبِ النَّبِيِّ ﷺ أَمَانًا لَهُ، فَنَزَلَ إِلَيْهِ، فَلَمَّا دَخَلَ عَلَيْهِ أَجْلَسَهُ مَعَهُ عَلَى سَرِيرِهِ، فَقَالَ ابْنُ عِضَاةَ الْأَشْعَرِيُّ: أَنَا كُنْتُ أَحَقُّ بِهَذَا الْمَجْلِسِ مِنْهُ. فَقَالَ زُفَرُ: كَذَبْتَ هُنَاكَ، إِنِّي عَادَيْتُ فَضَرَرْتُ، وَوَالَيْتُ فَنَفَعْتُ. وَلَمَّا رَأَى عَبْدُ الْمَلِكِ قِلَّةَ مَنْ مَعَ زُفَرَ قَالَ: لَوْ عَلِمْتُ أَنَّهُ فِي هَذِهِ الْقِلَّةِ لَحَاصَرْتُهُ أَبَدًا حَتَّى يَنْزِلَ عَلَى حُكْمِي. فَبَلَغَ قَوْلُهُ زُفَرَ فَقَالَ: إِنْ شِئْتَ رَجَعْنَا وَرَجَعْتَ. فَقَالَ: بَلْ نَفِي لَكَ يَا أَبَا الْهُذَيْلِ. وَقَالَ لَهُ عَبْدُ الْمَلِكِ يَوْمًا: بَلَغَنِي أَنَّكَ مِنْ كِنْدَةَ. فَقَالَ: وَمَا خَيْرُ مَنْ لَا يَبْغِي حَسَدًا، وَلَا يَدَّعِي رَغْبَةً ! وَتَزَوَّجَ مَسْلَمَةُ بْنُ عَبْدِ الْمَلِكِ الرَّبَابَ بِنْتَ زُفَرَ، فَكَانَ يُؤْذَنُ لِأَخَوَيْهَا الْهُذَيْلِ وَالْكَوْثَرِ فِي أَوَّلِ النَّاسِ. وَأَمَرَ زُفَرُ ابْنَهُ الْهُذَيْلَ أَنْ يَسِيرَ مَعَ عَبْدِ الْمَلِكِ إِلَى قِتَالِ مُصْعَبٍ وَقَالَ لَهُ: أَنْتَ لَا عَهْدَ عَلَيْكَ. فَسَارَ مَعَهُ، فَلَمَّا قَارَبَ مُصْعَبًا هَرَبَ إِلَيْهِ، وَقَاتَلَ مَعَ ابْنِ الْأَشْتَرِ، فَلَمَّا قُتِلَ ابْنُ الْأَشْتَرِ اخْتَفَى الْهُذَيْلُ بِالْكُوفَةِ حَتَّى اسْتُؤْمِنَ لَهُ مِنْ عَبْدِ الْمَلِكِ فَآمَنَهُ، كَمَا تَقَدَّمَ.
✧ The pledge of allegiance of the people of Iraq to ʿAbd al-Malik and the appointment of Bishr b. Marwān as governor of Kufa They said: When ʿAbd al-Malik killed Muṣʿab, he departed to Kufa and encamped at al-Nukhayla. Delegations from the chiefs of the tribes and the notables of the Arabs came to him there, and he addressed them with eloquence and rhetoric, quoting fine poetry. The people of Iraq pledged allegiance to him, and he distributed the governorships among the people. He appointed Qaṭan b. ʿAbd Allāh al-Ḥārithī over Kufa for forty days, then dismissed him and appointed his brother Bishr b. Marwān over it. ʿAbd al-Malik delivered a sermon one day in Kufa and said in it: If ʿAbd Allāh b. al-Zubayr were a caliph as he claims, he would have come out and risked himself, and would not have stuck his tail in the sanctuary. Then he said to them: I have appointed over you my brother Bishr b. Marwān, and I have commanded him to be kind to the obedient and severe to the disobedient, so listen to him and obey. The governorship of Khālid b. ʿAbd Allāh over Basra As for the people of Basra, when news of the killing of Muṣʿab reached them, Ḥumrān b. Abān, the client of ʿUthmān b. ʿAffān, and ʿUbayd Allāh b. Abī Bakra disputed over its governorship. Ḥumrān b. Abān prevailed over him, and its people pledged allegiance to him, and he was the more noble of the two men. A bedouin said: By God, I saw the cloak of Ibn Abān slip from his shoulder one day, and Marwān and Saʿīd b. al-ʿĀṣ raced to straighten it on his shoulders. Another said: Ḥumrān stretched out his leg one day, and Muʿāwiya and ʿAbd Allāh b. ʿĀmir raced to massage it. He said: Then ʿAbd al-Malik b. Marwān sent Khālid b. ʿAbd Allāh b. Khālid b. Usayd as governor over it—meaning over Basra—and he took it from Ḥumrān b. Abān and appointed ʿUbayd Allāh b. Abī Bakra as his deputy in it, and dismissed Ḥumrān b. Abān from it. They said: ʿAbd al-Malik ordered much food to be prepared for the people of Kufa, and they ate from his table. With him that day on the couch was ʿAmr b. Ḥurayth. ʿAbd al-Malik said to him: How pleasant our life would be if something lasted, but we are as the first said: Every new thing, O Umayma, tends to decay, and every man one day turns to a has-been. When the people finished eating, he rose and walked around the palace, asking ʿAmr b. Ḥurayth about the conditions of the palace and who built its places and chambers, and he informed him. Then he came to his seat and lay back, saying: Work at leisure, for you shall die, and toil for yourself, O man. It is as if what has passed never was, and as if what is to come already has been. The return of ʿAbd al-Malik b. Marwān to Syria Ibn Jarīr said: In this year ʿAbd al-Malik returned—according to what al-Wāqidī claimed—to Syria. Ibn al-Zubayr ؓ's dismissal of Jābir b. al-Aswad from Madinah He said: In this year Ibn al-Zubayr dismissed Jābir b. al-Aswad from Madinah and appointed over it Ṭalḥa b. ʿAbd Allāh b. ʿAwf, and he was the last of his governors over it, until Ṭāriq b. ʿAmr, the client of ʿUthmān, came to it from the side of ʿAbd al-Malik b. Marwān. Who led the people in pilgrimage this year In this year ʿAbd Allāh b. al-Zubayr led the people in pilgrimage, and no authority remained for him over Iraq. The conquest of Carthage Al-Wāqidī said: In this year ʿAbd al-ʿAzīz b. Marwān, the deputy of Egypt, commissioned Ḥassān al-Ghassānī to raid Ifrīqiya. He marched there with a large number and conquered Carthage. Its people were Byzantine idol-worshippers. The killing of Najda al-Ḥarūrī In this year Najda al-Ḥarūrī, who had seized al-Yamāma, was killed. In this year ʿAbd Allāh b. Thawr rose in al-Yamāma. An account of the affair of ʿAbd al-Malik and Zufar b. al-Ḥārith We have already mentioned in the Battle of Marj Rāhiṭ the march of Zufar to Qarqīsiyā and the gathering of Qays around him, the reason for his taking possession of it, and what he did after that. He was upon the pledge of Ibn al-Zubayr and in obedience to him. When Marwān b. al-Ḥakam died and his son ʿAbd al-Malik succeeded, he wrote to Abān b. ʿUqba b. Abī Muʿayṭ, who was over Ḥimṣ, ordering him to march against Zufar. He marched against him, with ʿAbd Allāh b. Zamīṭ al-Ṭāʾī in command of his vanguard. ʿAbd Allāh engaged Zufar before Abān arrived, and many of his companions were killed; three hundred of them were killed. Abān blamed him for his haste. Abān advanced and engaged Zufar, and his son Wakīʿ b. Zufar was killed. Ṭayyiʾ captured Zufar's baggage and women, and Muḥammad b. Ḥuṣayn b. Numayr begged for the women and returned them to Zufar at Qarqīsiyā. Zufar said: They clung to a rope from Ḥuṣayn; had he disappeared, the fates would have intervened for them. Your father is our father in ancient times, and I am grateful to the last of you until the end of time. It was said of Zufar that he was from Kinda. Then when ʿAbd al-Malik wanted to march against Muṣʿab, he marched to Qarqīsiyā and besieged Zufar there, setting up mangonels against it. Zufar ordered that a call be made in ʿAbd al-Malik's camp: Why have you set up mangonels against us? He said: To make a breach through which we may fight you. Zufar said: Tell them: We will not fight you from behind walls, but we will come out to you. The mangonel breached a tower of the city on the side facing Ḥurayth b. Baḥdal. Zufar said: The mangonel of Ibn Baḥdal has left me shying away even from a sparrow when it flies. Khālid b. Yazīd b. Muʿāwiya was earnest in fighting them. A man from the companions of Zufar, of the Banū Kilāb, said: I will say to Khālid words that will make him not return to what he is doing. The next day Khālid came out to fight. The Kilābī said to him: What does Khālid seek, and what is his concern, when kingship has been snatched away and his mother has been violated? He felt ashamed and went back, and did not return to fight them. The Kalb said to ʿAbd al-Malik: When we meet Zufar, the Qaysīs who are with you will flee, so do not mix them with us. He did so. The Qaysīs wrote on their arrows: No Muḍarī will fight you tomorrow, and shot the arrows into Qarqīsiyā. When morning came, Zufar summoned his son al-Hudhayl—by whom he had his kunya, and it was said he had the kunya Abū al-Kawthar—and said: Go out against them and make a charge from which you will not return until you strike ʿAbd al-Malik's tent. By God, if you return without treading on the ropes of his tent, I will kill you. Al-Hudhayl gathered his cavalry and charged them. They held for a little while, then broke, and al-Hudhayl pursued them with his cavalry until they trod on the ropes of the tent and cut some of them, then returned. Zufar kissed al-Hudhayl's head and said: ʿAbd al-Malik will love you forever after this. Al-Hudhayl said: By God, if you wished me to enter the tent, I would have done so. Zufar said: Indeed I care not who death comes to, when the fates turn away from Hudhayl. You see him before the cavalry, the first horseman, and he strikes at their rear if they turn. When the tower of Qarqīsiyā was breached, one of his family said to ʿAbd al-Malik: If you fought them with Quḍāʿa, you would overcome them. He did so and fought them. When evening came, Quḍāʿa broke and many were killed among them. Rawḥ b. Zinbāʿ al-Judhāmī came to a tower of it and asked its people, saying: I adjure you by God, how many of you have we killed? They said: By God, none of us has been killed, and no one has been wounded except one man, and he is fine. Then they said: We adjure you by God, how many of you have been killed? He said: A number of horsemen, and you have wounded too many to count. May God curse Ibn Baḥdal! Rawḥ returned to ʿAbd al-Malik and said: Ibn Baḥdal is giving you false hopes, so turn away from this man. There was a man of Kalb called al-Dhayyāl who used to go out and revile Zufar at length. Zufar said to his son al-Hudhayl or to one of his companions: Will you not rid me of this one? He said: I will bring him to you. He entered ʿAbd al-Malik's camp at night and began calling out: Who knows a mule of such-and-such description? until he reached the man's tent, having recognized him. The man said: May God restore your lost animal to you. He said: O servant of God, I am tired; if you would permit me to rest a little. He said: Enter. He entered, and the man was alone in his tent. He threw himself down and the owner of the tent slept. He rose against him, woke him, and said: By God, if you speak, I will kill you. He said: Whether I am killed or spared, what benefit is my killing to you? He said: If you keep silent and come with me to Zufar, you have God's covenant and pact that I will return you to your camp after Zufar rewards you and treats you well. They went out, and he was calling: Who can guide to a mule of such-and-such description? until he came to Zufar with the man. He informed him that he had granted him safe-conduct. Zufar gave him dinars, mounted him on a women's saddle, dressed him in their clothes, and sent a man with him until they drew near ʿAbd al-Malik's camp. They called out: This is a slave-girl whom Zufar has sent to ʿAbd al-Malik. Then they left. When the people of the camp saw him, they recognized him and told ʿAbd al-Malik the story. He laughed and said: May God not keep far a man who is helped. By God, killing them is a humiliation, and leaving them is a regret. The man desisted and no longer reviled Zufar. It was said that he fled from the camp. Then ʿAbd al-Malik ordered his brother Muḥammad to offer Zufar and his son al-Hudhayl safe-conduct for themselves, those with them, and their property, and that they be given whatever they wished. Muḥammad did that. Al-Hudhayl accepted and spoke to his father, saying: If you make peace with this man, for the people have obeyed him, and he is better for you than Ibn al-Zubayr. He agreed on condition that he have the choice regarding his pledge for a year, that he settle wherever he wished, and that he not help ʿAbd al-Malik against fighting Ibn al-Zubayr. While the messengers were going back and forth between them, a man of Kalb came to him and said: Four towers of the city have been demolished. ʿAbd al-Malik said: I will not make peace with them. He advanced against them, and they routed his companions until they drove them into their camp. He said: Give them what they want. Zufar said: If it had been before this, it would have been better. The peace was settled on safe-conduct for all, the laying down of blood and property, and that he would not pledge allegiance to ʿAbd al-Malik until Ibn al-Zubayr died, because of the pledge he had given him, and that he be given money to distribute among his companions. Zufar feared that ʿAbd al-Malik would betray him as he had betrayed ʿAmr b. Saʿīd, so he did not come down to him. Then he sent him the staff of the Prophet ﷺ as a guarantee of safety, and he came down to him. When he entered upon him, he seated him with him on his couch. Ibn ʿiḍāh al-Ashʿarī said: I was more entitled to this seat than he. Zufar said: You lie there; I was an enemy and caused harm, and I became an ally and brought benefit. When ʿAbd al-Malik saw how few men were with Zufar, he said: Had I known he was in such small numbers, I would have besieged him forever until he submitted to my judgment. His words reached Zufar, who said: If you wish, we return and you return. He said: Rather we fulfill it for you, O Abū al-Hudhayl. ʿAbd al-Malik said to him one day: I have heard that you are from Kinda. He said: What good is one who does not seek envy and does not claim desire! Maslama b. ʿAbd al-Malik married al-Rabāb bt. Zufar, and her two brothers al-Hudhayl and al-Kawthar were admitted first among the people. Zufar ordered his son al-Hudhayl to march with ʿAbd al-Malik to fight Muṣʿab, saying: You are not under any oath. He marched with him. When he approached Muṣʿab, he fled to him and fought with Ibn al-Ashtar. When Ibn al-Ashtar was killed, al-Hudhayl hid in Kufa until safe-conduct was sought for him from ʿAbd al-Malik, and he granted it, as has been mentioned earlier.
Tarikh (al-Tabari) 2316No grade recorded
إِبْرَاهِيمُ بْنُ الْأَشْتَرِ وَمِمَّنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَعْيَانِ: إِبْرَاهِيمُ بْنُ الْأَشْتَرِ وَاسْمُ الْأَشْتَرِ مَالِكُ بْنُ الْحَارِثِ النَّخَعِيُّ، كَانَ أَبُوهُ الْأَشْتَرَ مِنْ كِبَارِ أُمَرَاءِ عَلِيٍّ، وَاسْتَعْمَلَهُ عَلِيٌّ عَلَى خُرَاسَانَ وَهُوَ مِمَّنْ قَامَ عَلَى عُثْمَانَ وَقَتَلَهُ، وَكَانَ إِبْرَاهِيمُ هَذَا مِنَ الْأُمَرَاءِ الْمَعْرُوفِينَ بِالشَّجَاعَةِ وَلَهُ شَرَفٌ، وَهُوَ الَّذِي قَتَلَ عُبَيْدَ اللَّهِ بْنَ زِيَادٍ كَمَا ذَكَرْنَا، ثُمَّ صَارَ إِلَى مُصْعَبِ بْنِ الزُّبَيْرِ، وَقُتِلَ مَعَهُ هَذِهِ السَّنَةَ كَمَا ذَكَرْنَا. عَبْدُ الرَّحْمَنِ بْنُ أَبْزَى الْخُزَاعِيُّ عَبْدُ الرَّحْمَنِ بْنُ أَبْزَى الْخُزَاعِيُّ لَهُ صُحْبَةٌ وَرِوَايَةٌ، وَاسْتَعْمَلَهُ عَلِيٌّ عَلَى خُرَاسَانَ، وَسَكَنَ الْكُوفَةَ وَوَلِيَهَا مَرَّةً. تُوُفِّيَ بِالْكُوفَةِ. عَبْدُ الرَّحْمَنِ بْنُ عُسَيْلَةَ أَبُو عَبْدِ اللَّهِ الْمُرَادِيُّ الصُّنَابِحِيُّ عَبْدُ الرَّحْمَنِ بْنُ عُسَيْلَةَ أَبُو عَبْدِ اللَّهِ الْمُرَادِيُّ الصُّنَابِحِيُّ كَانَ مِنَ الصُّلَحَاءِ، وَكَانَ عَبْدُ الْمَلِكِ يُجْلِسُهُ مَعَهُ عَلَى السَّرِيرِ، وَكَانَ عَالِمًا فَاضِلًا تُوُفِّيَ بِدِمَشْقَ. عُمَرُ بْنُ أَبِي سَلَمَةَ الْمَخْزُومِيُّ الْمَدَنِيُّ عُمَرُ بْنُ أَبِي سَلَمَةَ الْمَخْزُومِيُّ الْمَدَنِيُّ رَبِيبُ النَّبِيِّ ﷺ، وُلِدَ بِأَرْضِ الْحَبَشَةِ، وَكَانَ عِنْدَ أُمِّهِ ; أُمِّ سَلَمَةَ. وَلَهُ رِوَايَاتٌ عَنِ النَّبِيِّ ﷺ، وَعَنْ جَمَاعَةٍ مِنَ الصَّحَابَةِ ؓ. سَفِينَةُ مَوْلَى رَسُولِ اللَّهِ ﷺ سَفِينَةُ مَوْلَى رَسُولِ اللَّهِ ﷺ ، أَبُو عَبْدِ الرَّحْمَنِ كَانَ عَبْدًا لِأُمِّ سَلَمَةَ فَأَعْتَقَتْهُ وَشَرَطَتْ عَلَيْهِ أَنْ يَخْدِمَ رَسُولَ اللَّهِ ﷺ، فَقَالَ: أَنَا لَا أَزَالُ أَخْدِمُ رَسُولَ اللَّهِ ﷺ، لَوْ لَمْ تُعْتِقِينِي مَا عِشْتُ. وَقَدْ كَانَ سَفِينَةُ بِآلِ رَسُولِ اللَّهِ ﷺ أَلِيفًا، وَبِهِمْ خَلِيطًا، وَرَوَى الطَّبَرَانِيُّ أَنَّ سَفِينَةَ سُئِلَ عَنِ اسْمِهِ لِمَ سُمِّيَ سَفِينَةَ ؟ قَالَ: سِمَّانِي رَسُولُ اللَّهِ ﷺ سَفِينَةَ، خَرَجَ مَرَّةً وَمَعَهُ أَصْحَابُهُ فَثَقُلَ عَلَيْهِمْ مَتَاعُهُمْ، فَقَالَ لِي رَسُولُ اللَّهِ ﷺ ابْسُطْ كِسَاءَكَ فَبَسَطْتُهُ فَجَعْلَ فِيهِ مَتَاعَهُمْ ثُمَّ قَالَ لِي: احْمِلْ، مَا أَنْتَ إِلَّا سَفِينَةٌ. قَالَ: فَلَوْ حَمَلْتُ يَوْمَئِذٍ وِقْرَ بَعِيرٍ أَوْ بَعِيرَيْنِ أَوْ خَمْسَةٍ أَوْ سِتَّةٍ مَا ثَقُلَ عَلَيَّ. وَرَوَى مُحَمَّدُ بْنُ الْمُنْكَدِرِ، عَنْ سَفِينَةَ قَالَ: رَكِبْتُ مَرَّةً سَفِينَةً فِي الْبَحْرِ، فَانْكَسَرَتْ بِنَا فَرَكِبْتُ لَوْحًا مِنْهَا فَطَرَحَنِي الْبَحْرُ إِلَى غَيْضَةٍ فِيهَا الْأَسَدُ، فَجَاءَنِي فَقُلْتُ: يَا أَبَا الْحَارِثِ، أَنَا سَفِينَةُ، مَوْلَى رَسُولِ اللَّهِ ﷺ فَطَأْطَأَ رَأْسَهُ، وَجَعَلَ يَدْفَعُنِي بِجَنْبِهِ أَوْ بِكَفِّهِ، حَتَّى وَضَعَنِي عَلَى الطَّرِيقِ، ثُمَّ هَمْهَمَ هَمْهَمَةً فَظَنَنْتُ أَنَّهُ يُوَدِّعُنِي. وَقَالَ حَمَّادُ بْنُ سَلَمَةَ، ثَنَا سَعِيدُ بْنُ جُمْهَانَ، عَنْ سَفِينَةَ أَنَّ رَسُولَ اللَّهِ ﷺ دَخَلَ بَيْتَ فَاطِمَةَ فَرَأَى فِي نَاحِيَةِ الْبَيْتِ قِرَامًا مَضْرُوبًا، فَرَجَعَ وَلَمْ يَدْخُلْ، فَقَالَتْ فَاطِمَةُ لِعَلِيٍّ: سَلْ رَسُولَ اللَّهِ ﷺ مَا الَّذِي رَدَّهُ ؟ فَسَأَلَهُ فَقَالَ: لَيْسَ لِي وَلَا لِنَبِيٍّ أَنْ يَدْخُلَ بَيْتًا مُزَوِّقًا عَمْرُو بْنُ أَخْطَبَ أَبُو زَيْدٍ الْأَنْصَارِيُّ الْأَعْرَجُ عَمْرُو بْنُ أَخْطَبَ أَبُو زَيْدٍ الْأَنْصَارِيُّ الْأَعْرَجُ غَزَا مَعَ النَّبِيِّ ﷺ ثَلَاثَ عَشْرَةَ غَزْوَةً، وَمَسَحَ رَأَسَهُ وَقَالَ: اللَّهُمَّ جَمِّلْهُ، فَبَلَغَ مِائَةَ سَنَةٍ وَلَمْ يَبْيَضَّ شَعْرُهُ. تُوُفِّيَ بِالْبَصْرَةِ. غُضَيْفُ بْنُ الْحَارِثِ بْنُ زُنَيْمٍ السَّكُونِيُّ غُضَيْفُ بْنُ الْحَارِثِ بْنُ زُنَيْمٍ السَّكُونِيُّ مُخْتَلَفٌ فِي صُحْبَتِهِ، لَهُ رِوَايَاتٌ عَنِ الصَّحَابَةِ، قِيلَ: هُوَ مِنْ تَابِعِي أَهْلِ الشَّامِ، سَكَنَ حِمْصَ، وَكَانَ يَتَوَلَّى صَلَاةَ الْجُمْعَةِ نِيَابَةً عَنْ خَالِدِ بْنِ يَزِيدَ، وَكَانَ مِنَ الصَّالِحِينَ. يَزِيدُ بْنُ الْأَسْوَدِ الْجُرَشِيُّ السَّكُونِيُّ يَزِيدُ بْنُ الْأَسْوَدِ الْجُرَشِيُّ السَّكُونِيُّ كَانَ عَابِدًا زَاهِدًا صَالِحًا، سَكَنَ الشَّامَ بِقَرْيَةِ زِبْدِينَ، وَقِيلَ: بِقَرْيَةِ جِسْرِينِ، وَكَانَتْ لَهُ دَارٌ دَاخِلَ بَابٍ شَرْقِيٍّ، وَهُوَ مُخْتَلِفٌ فِي صُحْبَتِهِ، وَلَهُ رِوَايَاتٌ عَنِ الصَّحَابَةِ، وَكَانَ أَهْلُ الشَّامِ يَسْتَسْقُونَ بِهِ إِذَا قَحَطُوا، وَقَدِ اسْتَسْقَى بِهِ مُعَاوِيَةُ، وَالضَّحَّاكُ بْنُ قَيْسٍ، وَكَانَ يُجْلِسُهُ مَعَهُ عَلَى الْمِنْبَرِ، فَإِذَا اجْتَمَعَ النَّاسُ قَالَ مُعَاوِيَةُ: " قُمْ يَزِيدُ، اللَّهُمَّ إِنَّا نَتَوَسَّلُ إِلَيْكَ بِخِيَارِنَا وَصُلَحَائِنَا "، فَيَسْتَسْقِي اللَّهَ فَيُسْقَوْنَ. وَكَانَ يُصَلِّي الصَّلَوَاتِ فِي الْجَامِعِ بِدِمَشْقَ، وَكَانَ إِذَا خَرَجَ مِنَ الْقَرْيَةِ يُرِيدُ الصَّلَاةَ بِالْجَامِعِ فِي اللَّيْلَةِ الْمُظْلِمَةِ يُضِيءُ لَهُ إِبْهَامُ قَدَمِهِ - وَقِيلَ: أَصَابِعُ رِجْلَيْهِ كُلُّهَا - حَتَّى يَدْخُلَ الْجَامِعَ، فَإِذَا رَجَعَ أَضَاءَتْ لَهُ حَتَّى يَدْخُلَ الْقَرْيَةَ، وَذَكَرُوا أَنَّهُ لَمْ يَدَعْ شَجَرَةً فِي قَرْيَةِ زِبْدِينَ إِلَّا صَلَّى عِنْدَهَا رَكْعَتَيْنِ، وَكَانَ يَمْشِي فِي ضَوْءِ إِبْهَامِهِ فِي اللَّيْلَةِ الْمُظْلِمَةِ ذَاهِبًا إِلَى صَلَاةِ الْعِشَاءِ بِالْجَامِعِ بِدِمَشْقَ، وَآيِبًا إِلَى قَرْيَتِهِ، وَكَانَ يَشْهَدُ الصَّلَوَاتِ بِالْجَامِعِ بِدِمَشْقَ لَا تَفُوتُهُ بِهِ صَلَاةٌ. مَاتَ بِقَرْيَةِ زِبْدِينَ أَوْ جِسْرَيْنِ مِنْ غُوطَةِ دِمَشْقَ رَحِمَهُ اللَّهُ. عَمْرُو بْنُ الْأَسْوَدِ، أَبُو عِيَاضٍ، الْعَنْسِيُّ الْحِمْصِيُّ، مِنْ كِبَارِ عُلَمَاءِ التَّابِعِينَ بِالشَّامِ، صَاحِبُ زُهْدٍ وَعِبَادَةٍ وَاجْتِهَادٍ، قَلِيلُ التَّشَيُّعِ، تُوُفِّيَ بِحِمْصَ. حَيَّانُ بْنُ عَلِيٍّ الْكُوفِيُّ حَيَّانُ بْنُ عَلِيٍّ الْكُوفِيُّ، أَبُو عَلِيٍّ أَخُو مِنْدَلٍ . حَدَّثَ عَنِ الْأَعْمَشِ، وَسُهَيْلِ بْنِ أَبِي صَالِحٍ، رَوَى عَنْهُ حَجَرُ بْنُ الْمُثَنَّى وَخَلَفُ بْنُ هِشَامٍ، وَكَانَ صَالِحًا دَيِّنًا فَقِيهًا. قَالَ يَحْيَى: هُوَ صَدُوقٌ، وَفِي رِوَايَةٍ عَنْهُ يُضَعِّفُهُ. تُوُفِّيَ فِي هَذِهِ السَّنَةِ. وَقِيلَ: فِي السَّنَةِ الَّتِي تَلِيهَا. سَعِيدُ بْنُ السَّائِبِ الطَّائِفِيُّ سَعِيدُ بْنُ السَّائِبِ الطَّائِفِيُّ . رَوَى [عَنْهُ] سُفْيَانُ وَوَكِيعٌ. عَنْ سُفْيَانَ قَالَ: كَانَ سَعِيدُ بْنُ السَّائِبِ الطَّائِفِيُّ لَا يَكَادُ تَجِفُّ لَهُ دَمْعَةٌ، إِنَّمَا دُمُوعُهُ جَارِيَةٌ دَهْرَهُ، إِنْ صَلَّى فَهُوَ يَبْكِي، وَإِنْ جَلَسَ فَهُوَ يَقْرَأُ فِي الْمُصْحَفِ فَهُوَ يَبْكِي. قَالَ سُفْيَانُ: فَحَدَّثُونِي أَنَّ رَجُلًا عَاتَبَهُ عَلَى ذَلِكَ فَبَكَى، ثُمَّ قَالَ: إِنَّمَا يَنْبَغِي أَنْ تَعْذِلَنِي وَتُعَاتِبَنِي عَلَى التَّقْصِيرِ وَالتَّفْرِيطِ، وَأَنَّهُمَا قَدِ اسْتَوْلَيَا عَلَيَّ. عَنْ مُحَمَّدُ بْنُ يَزِيدَ بْنِ حَسَنٍ قَالَ: سَمِعْتُ الثَّوْرِيَّ يَقُولُ: جَلَسْتُ ذَاتَ يَوْمٍ أُحَدِّثُ وَمَعَنَا سَعِيدُ بْنُ السَّائِبِ الطَّائِفِيُّ، فَجَعَلَ سَعِيدٌ يَبْكِي حَتَّى رَحِمْتُهُ، فَقُلْتُ: يَا سَعِيدُ، مَا يُبْكِيكَ وَأَنْتَ تَسْمَعُنِي أَذْكُرُ أَهْلَ الْخَيْرِ وَفِعَالَهُمْ، قَالَ: يَا سُفْيَانُ، وَمَا يَمْنَعُنِي مِنَ الْبُكَاءِ، وَإِذَا ذَكَرْتَ مَنَاقِبَ أَهْلِ الْخَيْرِ كُنْتُ مِنْهُمْ بِمَعْزِلٍ، قَالَ: يَقُولُ سُفْيَانُ: وَحُقَّ لَهُ أَنْ يَبْكِيَ. تُوُفِّيَ عَبْدُ اللَّهِ فِي هَذِهِ السَّنَةِ. عُمَرُ بْنُ مَيْمُونِ بْنِ الرَّمَّاحِ عُمَرُ بْنُ مَيْمُونِ بْنِ الرَّمَّاحِ، أَبُو عَلِيٍّ . قَاضِي بَلْخَ، تَوَلَّى الْقَضَاءَ بِهَا أَكْثَرَ مِنْ عِشْرِينَ سَنَةً، وَكَانَ مَحْمُودًا فِي وِلَايَتِهِ، مَذْكُورًا بِالْعِلْمِ وَالْحِلْمِ وَالصَّلَاحِ وَالْفَهْمِ، حَدَّثَ عَنْ سُهَيْلِ بْنِ أَبِي صَالِحٍ، وَالضَّحَّاكِ، رَوَى عَنْهُ: سُرَيْجُ بْنُ النُّعْمَانِ، وَكَانَ ثِقَةً، وَعَمِيَ فِي آخِرِ عُمْرِهِ، وَتُوُفِّيَ بِبَلْخَ فِي رَمَضَانَ هَذِهِ السَّنَةَ. عِيسَى بْنُ يَزِيدَ بْنِ بَكْرِ بْنِ دَابٍ عِيسَى بْنُ يَزِيدَ بْنِ بَكْرِ بْنِ دَابٍ، أَبُو الْوَلِيدِ . أَحَدُ بَنِي اللَّيْثِ بْنِ بَكْرٍ الْمَدِينِيِّ، قَدِمَ بَغْدَادَ وَأَقَامَ بِهَا، وَحَدَّثَ عَنْ صَالِحِ بْنِ كَيْسَانَ، وَهِشَامِ بْنِ عُرْوَةَ، وَكَانَ رَاوِيَةً عَنِ الْعَرَبِ، وَافِرَ الْأَدَبِ، عَالِمًا بِالنَّسَبِ، حَافِظًا لِلسِّيَرِ، عَارِفًا بِأَيَّامِ النَّاسِ، إِلَّا أَنَّهُمْ قَدَحُوا فِيهِ، فَقَالُوا: يَزِيدُ فِي الْأَحَادِيثِ مَا لَيْسَ فِيهَا، وَنَسَبَهُ خَلْفٌ الْأَحْمَرُ إِلَى الْكَذِبِ، وَوَضْعِ الْحَدِيثِ. قَالَ: أَحْمَدُ بْنُ إِبْرَاهِيمَ بْنِ مُحَمَّدِ بْنِ عَرَفَةَ قَالَ: لَمْ يَتَوَلَّ الْخِلَافَةَ قَبْلَ الْهَادِي بِسِنِّهِ أَحَدٌ، لِأَنَّهُ كَانَ حَدَثًا وَكَانَ يُحِبُّ الْأَدَبَ وَأَهْلَهُ وَيُعْطِي عَلَيْهِ. وَكَانَ عِيسَى بْنُ دَابٍ يُجَالِسُهُ، وَكَانَ أَكْثَرَ أَهْلِ الْحِجَازِ أَدَبًا، وَأَعْذَبَهُمْ أَلْفَاظًا، وَكَانَ قَدْ حَظِيَ عِنْدَ الْهَادِي، وَكَانَ يَقُولُ لَهُ: مَا اسْتَطَلْتُ بِكَ يَوْمًا وَلَا لَيْلَةً قَطُّ، وَلَا غِبْتَ عَنْ عَيْنِي إِلَّا تَمَنَّيْتُ أَلَّا أَرَى غَيْرَكَ. وَأَمَرَ لَهُ بِثَلَاثِينَ أَلْفَ دِينَارٍ، فَلَمَّا أَصْبَحَ ابْنُ دَابٍ، وَجَّهَ قَهْرَمَانَهُ فَطَالَبَ بِالْمَالِ، فَلَقِيَ الْحَاجِبَ فَأَبْلَغَهُ رِسَالَتَهُ [فَأَعْلَمَهُ] أَنَّ ذَلِكَ لَيْسَ إِلَيْهِ، وَأَنَّهُ يَحْتَاجُ إِلَى تَوْقِيعٍ، فَأَمْسَكَ ابْنُ دَابٍ، فَبَيْنَا الْهَادِي فِي مُسْتَشْرَفٍ لَهُ نَظَرَ إِلَى ابْنِ دَابٍ قَدْ أَقْبَلَ وَلَيْسَ مَعَهُ غُلَامٌ، فَقَالَ لِإِبْرَاهِيمَ الْحُدَّانِيِّ: أَمَا تَرَى ابْنَ دَابٍ، مَا غَيَّرَ حَالَهُ؟ وَلَا تَزَيَّى لَنَا، وَقَدْ بَرَزْنَاهُ بِالْأَمْسِ لِنَرَى أَثَرَنَا عَلَيْهِ، فَقَالَ لَهُ إِبْرَاهِيمُ: إِنْ أَمَرَنِي أَمِيرُ الْمُؤْمِنِينَ عَرَّضْتُ لَهُ بِشَيْءٍ مِنْ هَذَا، قَالَ: لَا هُوَ أَعْلَمُ بِأَمْرِهِ. وَدَخَلَ ابْنُ دَابٍ، فَأَخَذَ فِي حَدِيثِهِ إِلَى أَنْ عَرَضَ لَهُ الْهَادِي شَيْئًا مِنْ أَمْرِهِ، فَقَالَ: أَرَى ثَوْبَكَ غَسِيلًا، وَهَذَا شِتَاءٌ يَحْتَاجُ إِلَى لُبْسِ الْجَدِيدِ وَاللَّيِّنِ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ بَاعِي قَصِيرٌ عَمَّا أَحْتَاجُ إِلَيْهِ، فَقَالَ: كَيْفَ ذَاكَ وَقَدْ صَرَفْنَا إِلَيْكَ مِنْ بِرِّنَا مَا فِيهِ صَلَاحُ شَأْنِكَ؟ قَالَ: مَا وَصَلَ إِلَيَّ، فَدَعَا بِصَاحِبِ بَيْتِ مَالِ الْخَاصَّةِ، فَقَالَ: عَجِّلِ السَّاعَةَ لَهُ بِثَلَاثِينَ أَلْفَ دِينَارٍ، فَحُمِلَتْ بَيْنَ يَدَيْهِ. الْمُفَضَّلُ بْنُ مُحَمَّدِ بْنِ يَعْلَى الضَّبِّيُّ الْمُفَضَّلُ بْنُ مُحَمَّدِ بْنِ يَعْلَى الضَّبِّيُّ . سَمِعَ سِمَاكَ بْنَ حَرْبٍ، وَأَبَا إِسْحَاقَ السَّبِيعِيَّ، وَالْأَعْمَشَ وَغَيْرَهُمْ. وَرَوَى الْقِرَاءَاتِ عَنْ عَاصِمِ بْنِ أَبِي النَّجُودِ، رَوَى عَنْهُ: الْكِسَائِيُّ، وَالْفَرَّاءُ، وَغَيْرُهُمَا، وَكَانَ رَاوِيَةً لِلْآدَابِ وَأَيَّامِ الْأَعْرَابِ، عَلَّامَةً مُوَثِّقًا فِي رِوَايَتِهِ. قَالَ عَلِيُّ بْنُ مُحَمَّدِ بْنِ السَّرِيِّ: قَالَ لَنَا جَحْظَةُ: قَالَ الرَّشِيدُ لِلْمُفَضَّلِ الضَّبِّيِّ: مَا أَحْسَنَ مَا قِيلَ فِي الذِّئْبِ وَلَكَ هَذَا الْخَاتَمُ الَّذِي فِي يَدِي وَشِرَاؤُهُ أَلْفٌ وَسِتُّمِائَةِ دِينَارٍ؟ فَقَالَ: قَوْلُ الشَّاعِرِ: يَنَامُ بِإِحْدَى مُقْلَتَيْهِ وَيَتَّقِي بِأُخْرَى الْمَنَايَا فَهُوَ يَقْظَانُ هَاجِعُ فَقَالَ: مَا أُلْقِيَ هَذَا عَلَى لِسَانِكَ إِلَّا لِذَهَابِ الْخَاتَمِ. وَرَمَاهُ إِلَيْهِ، فَاشْتَرَتْهُ أُمُّ جَعْفَرٍ بِأَلْفٍ وَسِتِّمِائَةِ دِينَارٍ وَبَعَثَتْ بِهِ إِلَيْهِ، وَقَالَتْ: قَدْ كُنْتُ أَرَاكَ تُعْجَبُ بِهِ فَالْتَقَطَهُ الضَّبِّيُّ وَقَالَ: خُذْهُ وَخُذِ الدَّنَانِيرَ، فَمَا كُنَّا نَهَبُ شَيْئًا فَنَرْجِعُ فِيهِ. أَبُو عَبْدِ اللَّهِ الْحَرْبِيُّ الزَّاهِدُ أَبُو عَبْدِ اللَّهِ الْحَرْبِيُّ الزَّاهِدُ . قَالَ إِبْرَاهِيمُ بْنُ شَبِيبِ بْنِ شَيْبَةَ قَالَ: كُنَّا نَتَجَالَسُ فِي الْجُمُعَةِ فَأَتَى رَجُلٌ عَلَيْهِ ثَوْبٌ وَاحِدٌ مُلْتَحِفٌ بِهِ، فَجَلَسَ إِلَيْنَا، فَأَلْقَى مَسْأَلَةً، فَمَا زِلْنَا نَتَكَلَّمُ فِي الْفِقْهِ حَتَّى انْصَرَفْنَا، ثُمَّ جَاءَنَا فِي الْجُمُعَةِ الْمُقْبِلَةِ، فَأَجَبْنَاهُ وَسَأَلْنَاهُ عَنْ مَنْزِلِهِ، قَالَ: أَنْزِلُ الْخَرِيبَةَ، فَسَأَلْنَا عَنْ كُنْيَتِهِ، فَقَالَ أَبُو عَبْدِ اللَّهِ: فَرَغِبْنَا فِي مُجَالَسَتِهِ وَرَأَيْنَا مَجْلِسَنَا مَجْلِسَ فِقْهٍ، فَمَكَثْنَا بِذَلِكَ زَمَانًا، ثُمَّ انْقَطَعَ عَنَّا، فَقَالَ بَعْضُنَا لِبَعْضٍ، مَا حَالُنَا وَقَدْ كَانَ مَجْلِسُنَا عَامِرًا بِأَبِي عَبْدِ اللَّهِ، وَقَدْ صَارَ يُوحِشُنَا فَوَعَدَ بَعْضُنَا بَعْضًا إِذَا أَصْبَحْنَا أَنْ نَأْتِيَ الْخَرِيبَةَ فَنَسْأَلَ عَنْهُ، فَأَتَيْنَاهُ الْخَرِيبَةَ وَكُنَّا عَدَدًا، فَجَعَلْنَا نَسْتَحِي أَنْ نَسْأَلَ عَنْ أَبِي عَبْدِ اللَّهِ، فَنَظَرْنَا إِلَى صِبْيَانٍ قَدِ انْصَرَفُوا مِنَ الْكُتَّابِ فَقُلْنَا: أَبُو عَبْدِ اللَّهِ، فَقَالُوا: لَعَلَّهُمْ يَعْنُونَ الصَّيَّادَ، قُلْنَا: نَعَمْ، قَالُوا: هَذَا وَقْتُهُ الْآنَ يَجِيءُ، فَقَعَدْنَا نَنْتَظِرُهُ، فَإِذَا هُوَ قَدْ أَقْبَلَ مُؤْتَزِرًا بِخِرْقَةٍ، عَلَى كَتِفِهِ خِرْقَةٌ وَمَعَهُ أَطْيَارٌ مُذَبَّحَةٌ وَأَطْيَارٌ أَحْيَاءٌ، فَلَمَّا رَآنَا تَبَسَّمَ إِلَيْنَا وَقَالَ: مَا جَاءَ بِكُمْ؟ فَقُلْنَا: فَقَدْنَاكَ، وَقَدْ كُنْتَ عَمَّرْتَ مَجْلِسَنَا، فَمَا غَيَّبَكَ عَنَّا؟ قَالَ: أَصْدُقُكُمْ، كَانَ لَنَا جَارٌ كُنْتُ أَسْتَعِيرُ مِنْهُ كُلَّ يَوْمٍ ذَلِكَ الثَّوْبَ الَّذِي كُنْتُ آتِيكُمْ فِيهِ، وَكَانَ غَرِيبًا، فَخَرَجَ إِلَى وَطَنِهِ، فَلَمْ يَكُنْ لِي ثَوْبٌ آتِيكُمْ فِيهِ، هَلْ لَكُمْ أَنْ تَدْخُلُوا الْمَنْزِلَ فَتَأْكُلُوا مِمَّا رَزَقَ اللَّهُ عَزَّ وَجَلَّ؟ فَقَالَ بَعْضُنَا لِبَعْضٍ: ادْخُلُوا مَنْزِلَهُ، فَجَاءَ إِلَى الْبَابِ فَسَلَّمَ ثُمَّ صَلَّى قَلِيلًا ثُمَّ دَخَلَ، فَأَذِنَ لَنَا فَدَخَلْنَا، فَإِذَا هُوَ قَدْ أَتَى بِقِطَعٍ مِنَ الْبَوَارِي فَبَسَطَهَا لَنَا فَقَعَدْنَا، فَدَخَلَ إِلَى الْمَرْأَةِ، فَسَلَّمَ إِلَيْهَا الْأَطْيَارَ الْمُذَبَّحَةَ، وَأَخَذَ الْأَطْيَارَ الْأَحْيَاءَ ثُمَّ قَالَ: أَنَا آتِيكُمْ إِنْ شَاءَ اللَّهُ عَنْ قَرِيبٍ، فَأَتَى السُّوقَ فَبَاعَهَا وَاشْتَرَى لَنَا خُبْزًا، فَجَاءَ وَقَدْ صَنَعَتِ الْمَرْأَةُ ذَلِكَ الطَّيْرَ وَهَيَّئَتْهُ، فَقَدَّمَ إِلَيْنَا خُبْزًا وَلَحْمَ الطَّيْرِ، فَأَكَلْنَا، فَجَعَلَ يَقُومُ فَيَأْتِينَا بِالْمِلْحِ وَالْمَاءِ، فَكُلَّمَا قَامَ قَالَ بَعْضُنَا لِبَعْضٍ: رَأَيْتُمْ مِثْلَ هَذَا؟ أَلَا تُغَيِّرُونَ وَأَنْتُمْ سَادَةُ أَهْلِ الْبَصْرَةِ؟! فَقَالَ أَحَدُهُمْ: عَلَيَّ خَمْسُمِائَةٍ، وَقَالَ الْآخَرُ: عَلَيَّ ثَلَاثُمِائَةٍ، وَقَالَ هَذَا وَقَالَ هَذَا، ضَمِنَ بَعْضُهُمْ أَنْ يَأْخُذَ لَهُ مِنْ غَيْرِهِ، فَبَلَغَ الَّذِي جُمِعَ لَهُ فِي الْحِسَابِ خَمْسَةَ آلَافِ دِرْهَمٍ، فَقَالُوا: قُومُوا بِنَا نَذْهَبُ فَنَأْتِيهِ بِهَذَا الْمَالِ وَنَسْأَلُهُ أَنْ يُغَيِّرَ مَا هُوَ فِيهِ، فَقُمْنَا فَانْصَرَفْنَا عَلَى حَالِنَا رُكْبَانًا، فَمَرَرْنَا بِالْمِرْبَدِ، وَإِذَا بِمُحَمَّدِ بْنِ سُلَيْمَانَ أَمِيرِ الْبَصْرَةِ قَاعِدٌ فِي مَنْظَرَةٍ لَهُ، فَقَالَ: يَا غُلَامُ، آتِينِي بِإِبْرَاهِيمَ بْنِ شَبِيبِ بْنِ شَيْبَةَ مِنْ بَيْنِ الْقَوْمِ، فَجِئْتُ فَدَخَلْتُ عَلَيْهِ، فَسَأَلَنِي عَنْ قِصَّتِنَا وَمِنْ أَيْنَ أَقْبَلْنَا، فَصَدَقْتُهُ الْحَدِيثَ، فَقَالَ: أَنَا أَسْبِقُكُمْ إِلَى بِرِّهِ، يَا غُلَامُ، آتِينِي بِبَدْرَةِ دَرَاهِمَ، فَجَاءَ فَقَالَ: احْمِلْ هَذِهِ الْبَدْرَةَ مَعَ هَذَا الرَّجُلِ حَتَّى يَدْفَعَهَا إِلَى مَنْ أَمَرْنَاهُ، فَفَرِحْتُ، ثُمَّ قُمْتُ مُسْرِعًا، فَلَمَّا أَتَيْتُ الْبَابَ سَلَّمْتُ فَأَجَابَنِي أَبُو عَبْدِ اللَّهِ، ثُمَّ خَرَجَ إِلَيَّ، فَلَمَّا رَأَى الْفِرَاشَ وَالْبَدْرَةَ عَلَى عُنُقِهِ كَأَنِّي سَفَيْتُ فِي وَجْهِهِ الرَّمَادَ، فَأَقْبَلَ عَلَيَّ بِغَيْرِ الْوَجْهِ الْأَوَّلِ وَقَالَ: مَا لِي وَلَكَ، تُرِيدُ أَنْ تَفْتِنَنِي؟ فَقُلْتُ: يَا أَبَا عَبْدِ اللَّهِ اقْعُدْ حَتَّى أُخْبِرَكَ، إِنَّهُ مِنَ الْقِصَّةِ كَذَا وَكَذَا، وَهُوَ الَّذِي تَعْلَمُ أَحَدُ الْجَبَّارِينَ - يَعْنِي مُحَمَّدَ بْنَ سُلَيْمَانَ - وَلَوْ كَانَ أَمَرَنِي أَنْ أَضَعَهَا حَيْثُ أَرَى لَرَجَعْتُ إِلَيْهِ فَأَخْبَرْتُهُ إِنِّي قَدْ وَضَعْتُهَا، فَاللَّهَ اللَّهَ فِي نَفْسِكَ، فَازْدَادَ عَلَيَّ غَيْظًا، وَقَامَ فَدَخَلَ مَنْزِلَهُ وَصَفَقَ الْبَابَ فِي وَجْهِي فَجَعَلْتُ أُقَدِّمُ وَأُؤَخِّرُ، مَا أَدْرِي مَا أَقُولُ لِلْأَمِيرِ، ثُمَّ لَمْ أَجِدْ بُدًّا مِنَ الصِّدْقِ، فَجِئْتُ فَأَخْبَرْتُهُ الْخَبَرَ فَقَالَ: حَرُورِيٌّ وَاللَّهِ يَا غُلَامُ، عَلَيَّ بِالسَّيْفِ، فَجَاءَ بِالسَّيْفِ فَقَالَ: خُذْ بِيَدِ هَذَا حَتَّى يَذْهَبَ بِكَ إِلَى هَذَا الرَّجُلِ، فَإِذَا خَرَجَ إِلَيْكَ فَاضْرِبْ عُنُقَهُ وَآتِينِي بِرَأْسِهِ، قَالَ إِبْرَاهِيمُ: فَقُلْتُ: أَصْلَحَ اللَّهُ الْأَمِيرَ، اللَّهَ اللَّهَ، فَوَاللَّهِ لَقَدْ رَأَيْنَا رَجُلًا مَا هُوَ مِنَ الْخَوَارِجِ، وَلَكِنِّي أَذْهَبُ فَآتِيكَ بِهِ، وَمَا أُرِيدُ بِذَلِكَ إِلَّا افْتِدَاءً مِنْهُ، قَالَ: فَضَمَّنِّيهِ، فَمَضَيْتُ حَتَّى أَتَيْتُ الْبَابَ فَسَلَّمْتُ، فَإِذَا الْمَرْأَةُ تَحِنُّ وَتَبْكِي، ثُمَّ فَتَحَتِ الْبَابَ وَتَوَارَتْ وَأَذِنَتْ فَدَخَلْتُ، فَقَالَتْ: مَا شَأْنُكُمْ وَشَأْنُ أَبِي عَبْدِ اللَّهِ؟ قُلْتُ: وَمَا حَالُهُ؟ قَالَتْ: دَخَلَ فَمَالَ إِلَى الرَّكِيِّ فَنَزَعَ مِنْهَا مَاءً فَتَوَضَّأَ ثُمَّ صَلَّى ثُمَّ سَمِعْتُهُ يَقُولُ: اللَّهُمَّ اقْبِضْنِي إِلَيْكَ وَلَا تَفْتِنِّي. ثُمَّ تَمَدَّدَ وَهُوَ يَقُولُ ذَلِكَ، فَلَحِقْتُهُ وَقَدْ قَضَى، فَهُوَ ذَاكَ مَيِّتٌ، فَقُلْتُ: يَا هَذِهِ، إِنَّ لَنَا قِصَّةً عَجِيبَةً، فَلَا تُحَدِّثُوا فِيهِ شَيْئًا، فَجِئْتُ مُحَمَّدَ بْنَ سُلَيْمَانَ فَأَخْبَرْتُهُ الْخَبَرَ، فَقَالَ: أَنَا أَرْكَبُ فَأُصَلِّي عَلَى هَذَا، قَالَ: وَشَاعَ خَبَرُهُ بِالْبَصْرَةِ، فَشَهِدَهُ الْأَمِيرُ وَعَامَّةُ أَهْلِ الْبَصْرَةِ، رَحِمَهُ اللَّهُ.
✧ Ibrāhīm b. al-Ashtar Among the notable figures who died in this year: Ibrāhīm b. al-Ashtar The name of al-Ashtar is Mālik b. al-Ḥārith al-Nakhaʿī. His father al-Ashtar was one of the senior commanders of ʿAlī, and ʿAlī appointed him over Khurāsān. He was among those who rose against ʿUthmān and killed him. This Ibrāhīm was one of the commanders known for bravery, and he had nobility. He is the one who killed ʿUbayd Allāh b. Ziyād, as we have mentioned. Then he went over to Muṣʿab b. al-Zubayr and was killed with him this year, as we have mentioned. ʿAbd al-Raḥmān b. Abzā al-Khuzāʿī ʿAbd al-Raḥmān b. Abzā al-Khuzāʿī He was a Companion and had narrations. ʿAlī appointed him over Khurāsān. He settled in al-Kūfah and governed it once. He died in al-Kūfah. ʿAbd al-Raḥmān b. ʿUsaylah Abū ʿAbd Allāh al-Murādī al-Ṣunābiḥī ʿAbd al-Raḥmān b. ʿUsaylah Abū ʿAbd Allāh al-Murādī al-Ṣunābiḥī He was one of the righteous. ʿAbd al-Malik would seat him with him on the throne. He was a learned and virtuous scholar. He died in Damascus. ʿUmar b. Abī Salamah al-Makhzūmī al-Madanī ʿUmar b. Abī Salamah al-Makhzūmī al-Madanī The stepson of the Prophet ﷺ. He was born in the land of Abyssinia, and he was with his mother, Umm Salamah. He has narrations from the Prophet ﷺ and from a group of the Companions ؓ. Safīnah, the freedman of the Messenger of Allah ﷺ Safīnah, the freedman of the Messenger of Allah ﷺ, Abū ʿAbd al-Raḥmān He was a slave of Umm Salamah, and she freed him on the condition that he serve the Messenger of Allah ﷺ. He said: "I will never cease serving the Messenger of Allah ﷺ; even if you had not freed me, I would have served him as long as I live." Safīnah was close to the family of the Messenger of Allah ﷺ and mingled with them. Al-Ṭabarānī narrated that Safīnah was asked about his name, why he was named Safīnah. He said: "The Messenger of Allah ﷺ named me Safīnah. He went out once with his companions, and their baggage became heavy for them. The Messenger of Allah ﷺ said to me: 'Spread out your cloak.' So I spread it out, and he placed their baggage in it. Then he said to me: 'Carry it. You are but a ship (safīnah).'" He said: "If I had carried that day the load of a camel, or two camels, or five, or six, it would not have been heavy for me." Muḥammad b. al-Munkadir narrated from Safīnah, who said: "I once boarded a ship at sea, and it broke apart with us. I clung to a plank from it, and the sea cast me onto a thicket where there was a lion. It came to me, and I said: 'O Abū al-Ḥārith, I am Safīnah, the freedman of the Messenger of Allah ﷺ.' It lowered its head and began pushing me with its side or its paw until it placed me on the road. Then it made a low sound, and I thought it was bidding me farewell." Ḥammād b. Salamah said: Saʿīd b. Jumhān narrated to us from Safīnah that the Messenger of Allah ﷺ entered the house of Fāṭimah and saw in a corner of the house a hanging curtain. He turned back and did not enter. Fāṭimah said to ʿAlī: "Ask the Messenger of Allah ﷺ what made him turn back." So he asked him, and he said: "It is not for me or for any prophet to enter a decorated house." ʿAmr b. Akhṭab Abū Zayd al-Anṣārī al-Aʿraj ʿAmr b. Akhṭab Abū Zayd al-Anṣārī al-Aʿraj He went on thirteen military expeditions with the Prophet ﷺ. The Prophet ﷺ wiped his head and said: "O Allah, make him handsome." He reached one hundred years of age, and his hair did not turn white. He died in al-Baṣrah. Ghuḍayf b. al-Ḥārith b. Zunaym al-Sakūnī Ghuḍayf b. al-Ḥārith b. Zunaym al-Sakūnī There is disagreement about his companionship. He has narrations from the Companions. It is said that he was among the Followers of the people of Syria. He settled in Ḥimṣ and used to lead the Friday prayer as deputy for Khālid b. Yazīd. He was one of the righteous. Yazīd b. al-Aswad al-Jurashī al-Sakūnī Yazīd b. al-Aswad al-Jurashī al-Sakūnī He was a devoted worshipper, ascetic, and righteous man. He settled in Syria in the village of Zibdīn, and it is said in the village of Jisrīn. He had a house inside the Eastern Gate. There is disagreement about his companionship. He has narrations from the Companions. The people of Syria used to seek rain through him when drought struck. Muʿāwiyah and al-Ḍaḥḥāk b. Qays sought rain through him. He would seat him with him on the pulpit, and when the people gathered, Muʿāwiyah would say: "Rise, Yazīd. O Allah, we seek intercession through our best and our righteous." Then he would ask Allah for rain, and they would be given rain. He used to perform the prayers in the congregational mosque of Damascus. When he left the village intending to pray in the mosque on a dark night, the big toe of his foot would give him light—and it is said all the toes of his feet—until he entered the mosque. When he returned, they would light for him until he entered the village. They mentioned that he did not leave a single tree in the village of Zibdīn except that he prayed two rakʿahs beside it. He would walk in the light of his big toe on a dark night going to the ʿishāʾ prayer at the mosque in Damascus and returning to his village. He used to attend the prayers at the mosque in Damascus without missing any prayer there. He died in the village of Zibdīn or Jisrīn in the Ghūṭah of Damascus, may Allah have mercy on him. ʿAmr b. al-Aswad, Abū ʿIyāḍ, al-ʿAnsī al-Ḥimṣī, one of the major scholars of the Followers in Syria, a man of asceticism, worship, and diligence, with little inclination to Shiʿism, died in Ḥimṣ. Ḥayyān b. ʿAlī al-Kūfī Ḥayyān b. ʿAlī al-Kūfī, Abū ʿAlī, brother of Mindal. He narrated from al-Aʿmash and Suhayl b. Abī Ṣāliḥ. Ḥajar b. al-Muthannā and Khalaf b. Hishām narrated from him. He was righteous, religious, and a jurist. Yaḥyā said: He is truthful, but in another narration from him, he considered him weak. He died in this year, and it is said in the following year. Saʿīd b. al-Sāʾib al-Ṭāʾifī Saʿīd b. al-Sāʾib al-Ṭāʾifī. Sufyān and Wakīʿ narrated from him. From Sufyān, who said: Saʿīd b. al-Sāʾib al-Ṭāʾifī's tears almost never dried. His tears flowed constantly throughout his life. When he prayed, he wept; when he sat and recited from the muṣḥaf, he wept. Sufyān said: They told me that a man once reproached him for that, and he wept, then said: "You should rather blame me and reproach me for negligence and remissness, for they have gained mastery over me." From Muḥammad b. Yazīd b. Ḥasan, who said: I heard al-Thawrī say: One day I sat narrating, and Saʿīd b. al-Sāʾib al-Ṭāʾifī was with us. Saʿīd began to weep until I felt pity for him. I said: "O Saʿīd, what makes you weep while you hear me mentioning the people of virtue and their deeds?" He said: "O Sufyān, what prevents me from weeping? When you mention the virtues of the people of virtue, I am far removed from them." He said: Sufyān says: And he had every right to weep. ʿAbd Allāh died in this year. ʿUmar b. Maymūn b. al-Rammāḥ ʿUmar b. Maymūn b. al-Rammāḥ, Abū ʿAlī. Judge of Balkh. He served as judge there for more than twenty years. He was praised in his governorship and known for knowledge, forbearance, righteousness, and understanding. He narrated from Suhayl b. Abī Ṣāliḥ and al-Ḍaḥḥāk. Surayj b. al-Nuʿmān narrated from him. He was trustworthy. He became blind at the end of his life and died in Balkh in Ramaḍān of this year. ʿĪsā b. Yazīd b. Bakr b. Dāb ʿĪsā b. Yazīd b. Bakr b. Dāb, Abū al-Walīd. One of the Banū al-Layth b. Bakr, from Madinah. He came to Baghdad and resided there. He narrated from Ṣāliḥ b. Kaysān and Hishām b. ʿUrwah. He was a transmitter from the Arabs, abundant in literature, knowledgeable in genealogy, a memorizer of biographies, and acquainted with the battles of the people. However, they criticized him, saying: He adds to the ḥadīths what is not in them. Khalaf al-Aḥmar attributed lying and fabricating ḥadīth to him. Aḥmad b. Ibrāhīm b. Muḥammad b. ʿArafah said: No one had assumed the caliphate before al-Hādī at his age, because he was a youth, and he loved literature and its people and gave generously for it. ʿĪsā b. Dāb used to sit with him, and he was the most literary of the people of the Hijaz and the sweetest in expression. He enjoyed favor with al-Hādī, who said to him: "I have never found you tedious by day or night, and whenever you were absent from my sight, I wished to see no one but you." He ordered thirty thousand dinars for him. When Ibn Dāb arose in the morning, he sent his steward to demand the money. The steward met the chamberlain and conveyed his message to him, and he informed him that this was not within his authority and that it required a written order. Ibn Dāb held back. While al-Hādī was in a belvedere of his, he looked at Ibn Dāb, who had approached without a servant. He said to Ibrāhīm al-Ḥuddānī: "Do you not see Ibn Dāb? His condition has not changed, and he has not dressed up for us, although we granted him a gift yesterday to see its effect on him." Ibrāhīm said to him: "If the Commander of the Faithful commands me, I will hint to him about this." He said: "No, he knows his own affair better." Ibn Dāb entered and began his conversation until al-Hādī brought up something about his situation. He said: "I see your garment is washed, and this is winter that requires wearing new and soft clothes." He said: "O Commander of the Faithful, my means fall short of what I need." He said: "How is that, when we have already sent you from our bounty what would set your affairs aright?" He said: "It has not reached me." He called for the keeper of the privy treasury and said: "Hasten to give him thirty thousand dinars this very hour." It was carried before him. Al-Mufaḍḍal b. Muḥammad b. Yaʿlā al-Ḍabbī Al-Mufaḍḍal b. Muḥammad b. Yaʿlā al-Ḍabbī. He heard Simāk b. Ḥarb, Abū Isḥāq al-Sabīʿī, al-Aʿmash, and others. He transmitted the Quranic readings from ʿĀṣim b. Abī al-Najūd. Al-Kisāʾī, al-Farrāʾ, and others narrated from him. He was a transmitter of literature and the battle-days of the Arabs, a highly learned and trustworthy authority in his narration. ʿAlī b. Muḥammad b. al-Sarī said: Jaḥẓah said to us: Al-Rashīd said to al-Mufaḍḍal al-Ḍabbī: "What is the best thing said about the wolf, and you will have this ring on my finger, whose price is one thousand six hundred dinars?" He said: "The poet's saying: He sleeps with one of his two eyes and guards with the other against fates, so he is wakeful and slumbering." He said: "This did not come to your tongue except to take the ring." He threw it to him. Umm Jaʿfar bought it for one thousand six hundred dinars and sent it back to him, saying: "I saw that you admired it." Al-Ḍabbī picked it up and said: "Take it and take the dinars, for we do not give something and then take it back." Abū ʿAbd Allāh al-Ḥarbī the ascetic Abū ʿAbd Allāh al-Ḥarbī the ascetic. Ibrāhīm b. Shabīb b. Shaybah said: We used to sit together on Fridays. A man came wearing a single garment wrapped around him, and he sat with us. He posed a question, and we continued discussing jurisprudence until we departed. Then he came to us the next Friday, and we answered him and asked him about his dwelling. He said: "I live in al-Kharībah." We asked about his kunyah, and he said: "Abū ʿAbd Allāh." We desired to sit with him and considered our gathering a gathering of jurisprudence. We continued in this for a time, then he stopped coming to us. We said to one another: "What is our situation? Our gathering was flourishing with Abū ʿAbd Allāh, and now his absence makes us lonely." We promised one another that when morning came we would go to al-Kharībah and ask about him. We came to al-Kharībah, and we were a number of people. We felt shy to ask about Abū ʿAbd Allāh. We saw children returning from school and said: "Abū ʿAbd Allāh?" They said: "Perhaps they mean the fisherman." We said: "Yes." They said: "This is his time now; he will come." We sat waiting for him, and behold, he approached wearing a rag as a waist-wrapper, with a rag on his shoulder, carrying some slaughtered birds and some live birds. When he saw us, he smiled at us and said: "What brought you?" We said: "We missed you. You used to fill our gathering. What kept you from us?" He said: "I will be truthful with you. We had a neighbor from whom I used to borrow every day the garment in which I came to you. He was a stranger, and he departed for his homeland. I had no garment in which to come to you. Would you like to enter the house and eat from what Allah, Mighty and Majestic, has provided?" Some of us said to others: "Enter his house." He came to the door, gave the greeting of peace, prayed a little, then entered. He permitted us, and we entered. He had brought pieces of reed mats and spread them for us, and we sat. He went in to the woman, handed her the slaughtered birds, took the live birds, and said: "I will come to you, Allah willing, shortly." He went to the market, sold them, and bought bread for us. He came back, and the woman had prepared and cooked that bird. He served us bread and the bird meat, and we ate. He kept getting up to bring us salt and water. Whenever he got up, some of us said to others: "Have you ever seen the like of this? Won't you change his condition, while you are the leaders of the people of Basra?!" One of them said: "I owe five hundred." Another said: "I owe three hundred." And this one said and that one said. Some of them guaranteed to collect for him from others. The amount collected for him in the reckoning reached five thousand dirhams. They said: "Let us go and bring him this money and ask him to change what he is in." We arose and departed as we were, riding. We passed by al-Mirbad, and behold, Muḥammad b. Sulaymān, the governor of Basra, was sitting in a belvedere of his. He said: "O boy, bring me Ibrāhīm b. Shabīb b. Shaybah from among the group." I came and entered upon him. He asked me about our story and where we were coming from. I told him the truth. He said: "I will precede you in doing good to him. O boy, bring me a purse of dirhams." It was brought, and he said: "Carry this purse with this man until he delivers it to the one we have ordered." I rejoiced, then I hurried off. When I reached the door, I gave the greeting of peace, and Abū ʿAbd Allāh answered me. Then he came out to me. When he saw the bedding and the purse on his shoulder, it was as if I had thrown ashes in his face. He turned to me with a different face than before and said: "What is it between me and you? Do you want to tempt me?" I said: "O Abū ʿAbd Allāh, sit until I inform you. The story is such and such—and he is, as you know, one of the tyrants, meaning Muḥammad b. Sulaymān—and if he had ordered me to place it wherever I saw fit, I would have returned to him and told him that I had placed it. So, by Allah, by Allah, have regard for yourself." He grew even more angry with me, got up, entered his house, and slammed the door in my face. I kept going back and forth, not knowing what to say to the governor. Then I found no alternative but to tell the truth. I came and informed him of the news. He said: "A Ḥarūrī, by Allah! O boy, bring me the sword." The sword was brought, and he said: Take this man's hand until he takes you to this man, and when he comes out to you, strike his neck and bring me his head. Ibrāhīm said: I said: May God keep the amīr righteous: God, God! By God, we have seen a man who is not one of the Khawārij, but I will go and bring him to you—intending by that only to ransom him. He said: Then guarantee him to me. So I went until I came to the door and greeted. There was the woman moaning and weeping; then she opened the door and hid herself and gave permission, so I entered. She said: What is your business with Abū ʿAbd Allāh? I said: What is his condition? She said: He entered, inclined to the well, drew water from it, performed ablution, then prayed. Then I heard him say: O God, take me to You and do not tempt me. Then he stretched out while saying that, and I reached him when he had passed away; there he is, dead. I said: O woman, we have a strange story, so do not speak anything about him. I came to Muḥammad b. Sulaymān and told him the news, and he said: I shall ride and pray over this man. He said: His news spread in al-Baṣrah, and the amīr and the generality of the people of al-Baṣrah attended him—may God have mercy on him.
Tarikh (al-Tabari) 2317No grade recorded
بعض أحداث تلك السنة ثُمَّ دَخَلَتْ سَنَةُ ثِنْتَيْنِ وَسَبْعِينَ فَفِيهَا كَانَتْ وَقْعَةٌ عَظِيمَةٌ بَيْنَ الْمُهَلَّبِ بْنِ أَبِي صُفْرَةَ وَبَيْنَ الْأَزَارِقَةِ مِنَ الْخَوَارِجِ بِمَكَانٍ يُقَالُ لَهُ: سُولَافُ ، مَكَثُوا نَحْوًا مِنْ ثَمَانِيَةِ أَشْهُرٍ مُتَوَاقِفِينَ، وَجَرَتْ بَيْنَهُمْ حُرُوبٌ يَطُولُ بَسْطُهَا، وَقَدِ اسْتَقْصَاهَا ابْنُ جَرِيرٍ، وَقُتِلَ فِي أَثْنَاءِ ذَلِكَ مِنْ هَذِهِ الْمُدَّةِ مُصْعَبُ بْنُ الزُّبَيْرِ، وَبَايَعَ النَّاسُ عَبْدَ الْمَلِكِ بْنَ مَرْوَانَ، وَأَمَرَ عَبْدُ الْمَلِكِ الْمُهَلَّبَ بْنَ أَبِي صُفْرَةَ عَلَى الْأَهْوَازَ وَمَا مَعَهَا، وَشَكَرَ سَعْيَهُ، وَأَثْنَى عَلَيْهِ ثَنَاءً كَثِيرًا، ثُمَّ تَوَاقَعَ النَّاسُ فِي دَوْلَةِ عَبْدِ الْمَلِكِ بِالْأَهْوَازِ، فَكَسَرَ النَّاسُ الْخَوَارِجَ كَسْرَةً عَظِيمَةً، وَهَرَبُوا فِي الْبِلَادِ لَا يَلْوُونَ بَلْ يُوَلْوِلُونَ، وَاتَّبَعَهُمْ خَالِدُ بْنُ عَبْدِ اللَّهِ أَمِيرُ النَّاسِ، وَدَاوُدُ بْنُ قَحْذَمَ لِيَطْرُدُوهُمْ، وَأَرْسَلَ عَبْدُ الْمَلِكِ إِلَى أَخِيهِ بِشْرُ بْنُ مَرْوَانَ أَنْ يُمِدَّهُمْ بِأَرْبَعَةِ آلَافٍ، فَبَعَثَ إِلَيْهِ أَرْبَعَةَ آلَافٍ، عَلَيْهِمْ عَتَّابُ بْنُ وَرْقَاءَ، فَطَرَدُوا الْخَوَارِجَ كُلَّ مَطْرَدٍ، وَلَكِنْ لَقِيَ الْجَيْشُ جُهْدًا عَظِيمًا، وَمَاتَتْ خُيُولُهُمْ، وَلَمْ يَرْجِعْ أَكْثَرُهُمْ إِلَّا مُشَاةً إِلَى أَهْلِيهِمْ. خروج أبي فديك الحارثي وقتل نجدة الحارثي قَالَ ابْنُ جَرِيرٍ: وَفِي هَذِهِ السَّنَةِ كَانَ خُرُوجُ أَبِي فُدَيْكٍ الْحَارِثِيِّ، وَهُوَ مِنْ بَنِي قَيْسِ بْنِ ثَعْلَبَةَ، وَغَلَبَ عَلَى الْبَحْرَيْنِ، وَقَتَلَ نَجْدَةَ بْنَ عَامِرٍ الْحَارِثِيَّ، فَبَعَثَ إِلَيْهِ خَالِدُ بْنُ عَبْدِ اللَّهِ أَمِيرُ الْبَصْرَةِ أَخَاهُ أُمَيَّةَ بْنَ عَبْدِ اللَّهِ فِي جَيْشٍ كَثِيفٍ، فَهَزَمَهُمْ أَبُو فُدَيْكٍ، وَأَخَذَ جَارِيَةً لِأُمَيَّةَ، وَاصْطَفَاهَا لِنَفْسِهِ، وَكَتَبَ خَالِدُ بْنُ عَبْدِ اللَّهِ أَمِيرُ الْبَصْرَةِ إِلَى عَبْدِ الْمَلِكِ يُعْلِمُهُ بِمَا وَقَعَ، وَاجْتَمَعَ عَلَى خَالِدٍ حَرْبُ أَبِي فُدَيْكٍ وَحَرْبُ الْأَزَارِقَةِ أَصْحَابِ قَطَرِيِّ بْنِ الْفُجَاءَةِ بِالْأَهْوَازِ. بعث عبد الملك الحجاج بن يوسف الثقفي إلى عبد الله بن الزبير قَالَ ابْنُ جَرِيرٍ: وَفِيهَا بَعْثَ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ الْحَجَّاجَ بْنَ يُوسُفَ الثَّقَفِيَّ إِلَى عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ ; لِيُحَاصِرَهُ بِمَكَّةَ ، قَالَ: وَكَانَ السَّبَبُ فِي بَعْثِهِ لَهُ دُونَ غَيْرِهِ أَنَّ عَبْدَ الْمَلِكِ بْنَ مَرْوَانَ لَمَّا أَرَادَ الرُّجُوعَ إِلَى الشَّامِ بَعْدَ قَتْلِهِ مُصْعَبًا وَأَخْذِهِ الْعِرَاقَ، نَدَبَ النَّاسَ إِلَى قِتَالِ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ بِمَكَّةَ، فَلَمْ يُجِبْهُ أَحَدٌ إِلَى ذَلِكَ، فَقَامَ الْحَجَّاجُ وَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، أَنَا لَهُ. وَقَصَّ الْحَجَّاجُ عَلَى عَبْدِ الْمَلِكِ مَنَامًا زَعَمَ أَنَّهُ رَآهُ ; قَالَ: رَأَيْتُ يَا أَمِيرَ الْمُؤْمِنِينَ كَأَنِّي أَخَذْتُ عَبْدَ اللَّهِ بْنَ الزُّبَيْرِ فَسَلَخْتُهُ، فَابْعَثْ بِي إِلَيْهِ فَإِنِّي قَاتِلُهُ. فَبَعَثَهُ فِي جَيْشٍ كَثِيفٍ مِنْ أَهْلِ الشَّامِ، وَكَتَبَ مَعَهُ أَمَانًا لِأَهْلِ مَكَّةَ إِنْ هُمْ أَطَاعُوا. قَالُوا: فَخَرَجَ الْحَجَّاجُ فِي جُمَادَى مِنْ هَذِهِ السَّنَةِ وَمَعَهُ أَلْفَا فَارِسٍ مِنْ أَهْلِ الشَّامِ، فَسَلَكَ طَرِيقَ الْعِرَاقِ، وَلَمْ يَعْرِضْ لِلْمَدِينَةِ حَتَّى نَزَلَ الطَّائِفَ، وَجَعَلَ يَبْعَثُ الْبُعُوثَ إِلَى عَرَفَةَ، وَيُرْسِلُ ابْنُ الزُّبَيْرِ الْخُيُولَ فَيَلْتَقِيَانِ، فَتُهْزَمُ خَيْلُ ابْنُ الزُّبَيْرِ، وَتَظْفَرُ خَيْلُ الْحَجَّاجِ، ثُمَّ كَتَبَ الْحَجَّاجُ إِلَى عَبْدِ الْمَلِكِ يَسْتَأْذِنُهُ فِي دُخُولِ الْحَرَمِ، وَمُحَاصِرَةِ ابْنِ الزُّبَيْرِ ; فَإِنَّهُ قَدْ كَلَّتْ شَوْكَتُهُ، وَتَفَرَّقَ عَنْهُ عَامَّةُ أَصْحَابِهِ، وَسَأَلَهُ أَنْ يَمُدَّهُ بِرِجَالٍ أَيْضًا، فَكَتَبَ عَبْدُ الْمَلِكِ إِلَى طَارِقِ بْنِ عَمْرٍو يَأْمُرُهُ أَنْ يَلْحَقَ بِمَنْ مَعَهُ بِالْحَجَّاجِ، وَكَانَ طَارِقٌ يَتَوَلَّى الْمَدِينَةَ لِعَبْدِ الْمَلِكِ، وَكَانَ قَدْ أَمَرَهُ عَبْدُ الْمَلِكِ أَنْ يَكُونَ مُقِيمًا بِوَادِي الْقُرَى بِمَنْ مَعَهُ مِنْ جَيْشِ الْمَدِينَةِ وَغَيْرِهَا، وَكَانَ فِي نَحْوِ خَمْسَةِ آلَافٍ، مِنَ الشَّامِ مِنْهُمْ ثَلَاثَةُ آلَافٍ، وَارْتَحَلَ الْحَجَّاجُ مِنَ الطَّائِفِ، فَنَزَلَ بِئْرَ مَيْمُونٍ، وَحَصَرَ ابْنَ الزُّبَيْرِ بِالْمَسْجِدِ، فَلَمَّا دَخَلَ ذُو الْحِجَّةِ حَجَّ بِالنَّاسِ الْحُجَّاجِ فِي هَذِهِ السَّنَةِ، وَعَلَيْهِ وَعَلَى أَصْحَابِهِ السِّلَاحُ، وَهُمْ وُقُوفٌ بِعَرَفَاتٍ، وَكَذَا فِيمَا بَعْدَهَا مِنَ الْمَشَاعِرِ، وَابْنُ الزُّبَيْرِ مَحْصُورٌ لَمْ يَتَمَكَّنْ مِنَ الْحَجِّ هَذِهِ السَّنَةَ، بَلْ نَحَرَ بُدْنًا يَوْمَ النَّحْرِ، وَهَكَذَا لَمْ يَتَمَكَّنْ كَثِيرٌ مِمَّنْ مَعَهُ مِنَ الْحَجِّ، وَكَذَا لَمْ يَتَمَكَّنْ كَثِيرٌ مِمَّنْ مَعَ الْحَجَّاجِ وَطَارِقِ بْنِ عَمْرٍو أَنْ يَطُوفُوا بِالْبَيْتِ، فَبَقُوا عَلَى إِحْرَامِهِمْ لَمْ يَحْصُلْ لَهُمُ التَّحَلُّلُ الثَّانِي، وَالْحَجَّاجُ وَأَصْحَابُهُ نُزُولٌ بَيْنَ الْحَجُونِ وَبِئْرِ مَيْمُونٍ، فَإِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ. بيعة عبد الله بن خازم ومقتله قَالَ ابْنُ جَرِيرٍ: وَفِي هَذِهِ السَّنَةِ كَتَبَ عَبْدُ الْمَلِكِ إِلَى عَبْدِ اللَّهِ بْنِ خَازِمٍ أَمِيرِ خُرَاسَانَ يَدْعُوهُ إِلَى بَيْعَتِهِ، وَيَقْطَعُهُ خُرَاسَانَ سَبْعَ سِنِينَ ، فَلَمَّا وَصَلَ إِلَيْهِ الْكِتَابُ قَالَ لِلرَّسُولِ: بَعَثَكَ أَبُو الذِّبَّانِ ؟ وَاللَّهِ لَوْلَا أَنَّ الرُّسُلَ لَا تُقْتَلُ لَقَتَلْتُكَ، وَلَكِنْ كُلْ كِتَابَهُ. فَأَكَلَهُ، وَبَعَثَ عَبْدُ الْمَلِكِ إِلَى بُكَيْرِ بْنِ وِشَاحٍ نَائِبِ ابْنِ خَازِمٍ عَلَى مَرْوَ يَعِدُهُ بِإِمْرَةِ خُرَاسَانَ إِنْ هُوَ خَلَعَ عَبْدَ اللَّهِ بْنَ خَازِمٍ، فَخَلَعَهُ، فَجَاءَهُ ابْنُ خَازِمٍ فَقَاتَلَهُ فَقُتِلَ فِي الْمَعْرَكَةِ عَبْدُ اللَّهِ بْنُ خَازِمٍ، قَتَلَهُ رَجُلٌ يُقَالُ لَهُ: وَكِيعُ بْنُ عَمِيرَةَ، لَكِنْ كَانَ قَدْ سَاعَدَهُ غَيْرُهُ، فَجَلَسَ وَكِيعٌ عَلَى صَدْرِهِ وَفِيهِ رَمَقٌ، فَذَهَبَ لِيَنُوءَ فَلَمْ يَتَمَكَّنْ مِنْ ذَلِكَ، وَجَعَلَ وَكِيعٌ يَقُولُ: يَا ثَارَاتِ دُوَيْلَةَ - يَعْنِي أَخَاهُ - وَكَانَ دُوَيْلَةُ قَدْ قَتَلَهُ ابْنُ خَازِمٍ، ثُمَّ إِنَّ ابْنُ خَازِمٍ تَنَخَّمَ فِي وَجْهِ وَكِيعٍ، قَالَ وَكِيعٌ: لَمْ أَرَ أَحَدًا أَكْثَرَ رِيقًا مِنْهُ فِي تِلْكَ الْحَالِ. وَكَانَ أَبُو هُبَيْرَةَ إِذَا ذَكَرَ هَذَا يَقُولُ: هَذِهِ وَاللَّهِ الْبَسَالَةُ. وَقَالَ لَهُ ابْنُ خَازِمٍ: وَيْحَكَ، أَتَقْتُلُنِي بِأَخِيكَ ؟ لَعَنَكَ اللَّهُ، أَتَقْتُلُ كَبْشَ مُضَرَ بِأَخِيكَ الْعِلْجِ وَكَانَ لَا يُسَاوِي كَفًّا مِنْ تُرَابٍ ؟ أَوْ قَالَ: مِنْ نَوًى. قَالُوا: فَاحْتَزَّ رَأْسَهُ، وَأَقْبَلَ بُكَيْرُ بْنُ وِشَاحٍ فَأَرَادَ أَخْذَ الرَّأْسِ فَمَنَعَهُ مِنْهُ بِحَيْرُ بْنُ وَرْقَاءَ، فَضَرَبَهُ بُكَيْرُ بْنُ وِشَاحٍ بِعَمُودٍ وَقَيَّدَهُ، ثُمَّ أَخَذَ الرَّأْسَ، ثُمَّ بَعَثَهُ إِلَى عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ، وَكَتَبَ إِلَيْهِ بِالنَّصْرِ وَالظَّفَرِ، وَمَقْتَلِ عَبْدِ اللَّهِ بْنِ خَازِمٍ، فَسُرَّ بِذَلِكَ سُرُورًا كَثِيرًا، وَكَتَبَ إِلَى بُكَيْرِ بْنِ وِشَاحٍ فَأَقَرَّهُ عَلَى نِيَابَةِ خُرَاسَانَ. استنابة عبد الملك بن مروان لطارق بن عمرو على المدينة وَفِي هَذِهِ السَّنَةِ أُخِذَتِ الْمَدِينَةُ مِنْ نُوَّابِ ابْنِ الزُّبَيْرِ، وَاسْتَنَابَ فِيهَا عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ طَارِقَ بْنَ عَمْرٍو الَّذِي كَانَ بَعَثَهُ مَدَدًا لِلْحَجَّاجِ عَلَى ابْنِ الزُّبَيْرِ. ترجمة عبد الله بن خازم وَهَذِهِ تَرْجَمَةُ ابْنِ خَازِمٍ هُوَ عَبْدُ اللَّهِ بْنُ خَازِمٍ بْنِ أَسْمَاءَ السُّلَمِيُّ، أَبُو صَالِحٍ الْبَصْرِيُّ، أَمِيرُ خُرَاسَانَ، أَحَدُ الشُّجْعَانِ الْمَذْكُورِينَ، وَالْفُرْسَانِ الْمَشْكُورِينَ. قَالَ شَيْخُنَا الْحَافِظُ أَبُو الْحَجَّاجِ الْمِزِّيُّ فِي " تَهْذِيبِهِ ": يُقَالُ: لَهُ صُحْبَةٌ. رَوَى عَنِ النَّبِيِّ ﷺ فِي الْعِمَامَةِ السَّوْدَاءِ، وَهُوَ عِنْدَ أَبِي دَاوُدَ وَالتِّرْمِذِيِّ وَالنَّسَائِيِّ، لَكِنْ لَمْ يُسَمُّوهُ. رَوَى عَنْهُ سَعْدُ بْنُ عُثْمَانَ الرَّازِيُّ، وَسَعِيدُ بْنُ الْأَزْرَقِ. رَوَى أَبُو بِشْرٍ الدُّولَابِيُّ أَنَّهُ قُتِلَ فِي سَنَةِ إِحْدَى وَسَبْعِينَ، وَقِيلَ: فِي سَنَةِ سَبْعٍ وَثَمَانِينَ. وَلَيْسَ هَذَا الْقَوْلُ بِشَيْءٍ. انْتَهَى مَا ذَكَرَهُ شَيْخُنَا فِي التَّهْذِيبِ. وَقَدْ ذَكَرَهُ الْحَافِظُ أَبُو الْحَسَنِ ابْنُ الْأَثِيرِ فِي " الْغَابَةِ فِي أَسْمَاءِ الصَّحَابَةِ "، فَقَالَ: عَبْدُ اللَّهِ بْنُ خَازِمِ بْنِ أَسْمَاءَ بْنِ الصَّلْتِ بْنِ حَبِيبِ بْنِ حَارِثَةَ بْنِ هِلَالِ بْنِ سِمَاكِ بْنِ عَوْفِ بْنِ امْرِئِ الْقَيْسِ بْنِ بُهْثَةَ بْنِ سُلَيْمِ بْنِ مَنْصُورٍ، أَبُو صَالِحٍ السُّلَمِيُّ، أَمِيرُ خُرَاسَانَ، شُجَاعٌ مَشْهُورٌ، وَبَطَلٌ مَذْكُورٌ، رَوَى عَنْهُ سَعِيدُ بْنُ الْأَزْرَقِ، وَسَعْدُ بْنُ عُثْمَانَ، قِيلَ: إِنَّ لَهُ صُحْبَةً، وَفَتَحَ سَرْخَسَ، وَكَانَ أَمِيرًا عَلَى خُرَاسَانَ أَيَّامَ فِتْنَةِ ابْنِ الزُّبَيْرِ، وَأَوَّلُ مَا وَلِيَهَا سَنَةَ أَرْبَعٍ وَسِتِّينَ، بَعْدَ مَوْتِ يَزِيدَ بْنِ مُعَاوِيَةَ وَابْنِهِ مُعَاوِيَةَ، وَجَرَى لَهُ فِيهَا حُرُوبٌ كَثِيرَةٌ، حَتَّى تَمَّ أَمْرُهُ بِهَا، وَقَدِ اسْتَقْصَيْنَا أَخْبَارَهُ فِي كِتَابِ " الْكَامِلِ فِي التَّارِيخِ "، وَقُتِلَ سَنَةَ إِحْدَى وَسَبْعِينَ بِخُرَاسَانَ، هَكَذَا قَالَ: إِنَّهُ قُتِلَ سَنَةَ إِحْدَى وَسَبْعِينَ. وَهَكَذَا حَكَى شَيْخُنَا عَنِ الدُّولَابِيِّ، وَكَذَا رَأَيْتُ فِي " التَّارِيخِ " لِشَيْخِنَا أَبِي عَبْدِ اللَّهِ الذَّهَبِيِّ، وَالَّذِي ذَكَرَهُ ابْنُ جَرِيرٍ فِي سِيَاقِ " تَارِيخِهِ " أَنَّهُ قُتِلَ سَنَةَ ثِنْتَيْنِ وَسَبْعِينَ. قَالَ ابْنُ جَرِيرٍ: وَزَعَمَ بَعْضُهُمْ أَنَّهُ إِنَّمَا قُتِلَ بَعْدَ مَقْتَلِ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ، وَأَنَّ عَبْدَ الْمَلِكِ بَعَثَ بِرَأْسِ ابْنِ الزُّبَيْرِ إِلَى ابْنِ خَازِمٍ، وَيَدْعُوهُ إِلَى طَاعَتِهِ وَلَهُ خُرَاسَانُ عَشْرَ سِنِينَ، وَأَنَّ ابْنَ خَازِمٍ لَمَّا رَأَى رَأْسَ ابْنِ الزُّبَيْرِ حَلَفَ لَا يُعْطِيهِ طَاعَةً أَبَدًا، وَدَعَا بِطَسْتٍ فَغَسَلَ رَأْسَ ابْنِ الزُّبَيْرِ - وَاللَّهُ أَعْلَمُ - وَأَطْعَمَ الْكِتَابَ لِلرَّسُولِ الَّذِي جَاءَ بِهِ، وَقَالَ: لَوْلَا أَنَّكَ رَسُولٌ لَضَرَبْتُ عُنُقَكَ. وَقَالَ بَعْضُهُمْ: بَلْ قَطَعَ يَدَيْهِ وَرِجْلَيْهِ، وَضَرَبَ عُنُقَهُ. نواب الأمصار كَانَ الْعَامِلُ عَلَى الْمَدِينَةِ طَارِقًا لِعَبْدِ الْمَلِكِ، وَعَلَى الْكُوفَةِ بِشْرَ بْنَ مَرْوَانَ، وَعَلَى قَضَائِهَا عُبَيْدَ اللَّهِ بْنَ عَبْدِ اللَّهِ بْنِ عُتْبَةَ، وَعَلَى الْبَصْرَةِ خَالِدَ بْنَ عَبْدِ اللَّهِ، وَعَلَى قَضَائِهَا هِشَامَ بْنَ هُبَيْرَةَ، وَعَلَى خُرَاسَانَ، فِي قَوْلِ بَعْضِهِمْ، بُكَيْرَ بْنَ وَسَّاجٍ، وَفِي قَوْلِ بَعْضِهِمْ، عَبْدَ اللَّهِ بْنَ خَازِمٍ. ذِكْرُ قِصَّةٍ جَرَتْ لِطَارِقِ بْنِ عَمْرٍو مَعَ سَعِيدِ بْنِ الْمُسَيِّبِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ؓ، قَالَ: وَلَّى عَلَيْنَا عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ طَارِقًا مَوْلَى عُثْمَانَ بْنِ عَفَّانَ ؓ. قَالَ عَلِيٌّ: فَمَشَيْتُ إِلَى سَالِمِ بْنِ عَبْدِ اللَّهِ بْنِ عُمَرَ، وَإِلَى الْقَاسِمِ بْنِ مُحَمَّدِ بْنِ أَبِي بَكْرٍ، وَإِلَى أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحَمْنِ بْنِ عَوْفٍ، فَقُلْتُ: اذْهَبُوا بِنَا إِلَى هَذَا الرَّجُلِ نُسَلِّمُ عَلَيْهِ نَدْفَعُ بِذَلِكَ عَنْ أَنْفُسِنَا. قَالَ: فَأَتَيْنَاهُ فَسَلَّمْنَا عَلَيْهِ فَأَجْلَسَنَا عِنْدَهُ، ثُمَّ قَالَ لَنَا: أَيُّكُمْ سَعِيدُ بْنُ الْمُسَيِّبِ؟ قَالَ: فَكَلَّمَهُ الْقَاسِمُ بْنُ مُحَمَّدٍ، فَقَالَ لَهُ: أَصْلَحَكَ اللَّهُ، إِنَّ سَعِيدَ بْنَ الْمُسَيِّبِ قَدْ رَفَعَتْ عَنْهُ الْوُلَاةُ إِتْيَانَهَا، وَقَدْ أَلْزَمَ نَفْسَهُ الْمَسْجِدَ، فَلَيْسَ يَبْرَحُ مِنْهُ، قَالَ: رَغِبَ أَنْ يَأْتِيَنِي، وَاللَّهِ لَأَقْتُلَنَّهُ، وَاللَّهِ لَأَقْتُلَنَّهُ، وَاللَّهِ لَأَقْتُلَنَّهُ -ثَلَاثًا- قَالَ الْقَاسِمُ: فَضَاقَ بِنَا الْمَجْلِسُ حَتَّى قُمْنَا، فَجِئْتُ الْمَسْجِدَ فَتَطَلَّعْتُ فِيهِ فَإِذَا سَعِيدُ بْنُ الْمُسَيِّبِ عِنْدَ أُسْطُوَانَتِهِ جَالِسٌ، فَدَخَلْتُ عَلَيْهِ فَأَخْبَرْتُهُ بِمَا كَانَ، وَقُلْتُ لَهُ: أَرَى لَكَ أَنْ تَخْرُجَ السَّاعَةَ إِلَى مَكَّةَ فَتَعْتَمِرَ وَتُقِيمَ بِهَا، قَالَ: مَا حَضَرَتْنِي فِي ذَلِكَ نِيَّةٌ، وَإِنَّ أَحَبَّ الْأَعْمَالِ إِلَيَّ مَا نَوَيْتُ، فَقُلْتُ لَهُ: فَإِنِّي أَرَى أَنْ تَخْرُجَ إِلَى بَعْضِ مَنَازِلِ إِخْوَانِكَ فَتُقِيمَ فِيهِ حَتَّى نَنْظُرَ مَا يَكُونُ مِنَ الرَّجُلِ، قَالَ: فَكَيْفَ أَصْنَعُ بِهَذَا الدَّاعِي الَّذِي يَدْعُونِي فِي كُلِّ يَوْمٍ وَلَيْلَةٍ خَمْسَ مَرَّاتٍ، وَاللَّهِ لَا دَعَانِي إِلَّا أَجَبْتُهُ عَلَى أَيِّ حَالٍ كَانَ، قُلْتُ لَهُ: فَإِنِّي أَرَى أَنْ تَقُومَ مِنْ مَجْلِسِكَ هَذَا فَتَجْلِسَ إِلَى بَعْضِ هَذِهِ الْأَسَاطِينِ فَإِنَّكَ إِنْ طُلِبْتَ فَإِنَّمَا تُطْلَبُ عِنْدَ أُسْطُوَانَتِكَ. قَالَ: وَلِمَ أَقُومُ مِنْ مَوْضِعِي هَذَا الَّذِي قَدْ آتَانِيَ اللَّهُ فِيهِ الْعَافِيَةَ مِنْ كَذَا وَكَذَا سَنَةٍ، [قُلْتُ لَهُ: رَحِمَكَ اللَّهُ، أَمَا تَخَافُ عَلَى نَفْسِكَ كَمَا يَخَافُ النَّاسُ؟ فَقَالَ لِي]: وَاللَّهِ لَا أَحْلِفُ بِاللَّهِ كَاذِبًا مَا خِفْتُ شَيْئًا سِوَاهُ، قُلْتُ لَهُ: فَبِمَاذَا أَقُومُ مِنْ عِنْدِكَ رَحِمَكَ اللَّهُ، فَقَدْ غَمَمْتَنِي، فَقَالَ: تَقُومُ بِخَيْرٍ، أَسْأَلُ اللَّهَ الْعَظِيمَ رَبَّ الْعَرْشِ الْعَظِيمِ أَنْ يُنْسِيَهُ ذِكْرِي. قَالَ: فَانْصَرَفْتُ مِنْ عِنْدِهِ فَجَعَلْتُ أَسْأَلُ فَرَطَ الْأَيَّامِ [هَلْ كَانَ فِي الْمَسْجِدِ خَبَرٌ؟] فَلَا أُخْبَرُ إِلَّا بِخَيْرٍ. قَالَ: فَأَقَامَ عَلَيْنَا وَالِيًا سَنَةً لَا يَذْكُرُهُ وَلَا يَخْطُرُ بِبَالِهِ حَتَّى إِذَا عُزِلَ وَصَارَ بِوَادِي الْقُرَى مِنَ الْمَدِينَةِ عَلَى خَمْسِ مَرَاحِلَ، قَالَ لِغُلَامِهِ وَهُوَ يُوَضِّئُهُ: وَيْحَكَ! أَمْسِكْ، وَاسَوْءَتَاهْ مِنْ عَلِيِّ بْنِ الْحُسَيْنِ، وَمِنَ الْقَاسِمِ بْنِ مُحَمَّدٍ، وَمِنْ سَالِمِ بْنِ عَبْدِ اللَّهِ، وَمِنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، حَلَفْتُ بَيْنَ أَيْدِيهِمْ ثَلَاثَةَ أَيْمَانٍ لَأَقْتُلَنَّ سَعِيدَ بْنَ الْمُسَيِّبِ، وَاللَّهِ مَا ذَكَرْتُهُ إِلَّا فِي سَاعَتِي هَذِهِ، فَقَالَ لَهُ غُلَامُهُ، يَا مَوْلَايَ تَأْذَنُ لِي أَنْ أُكَلِّمَكَ؟ قَالَ: نَعَمْ، قَالَ: فَمَا أَرَادَ اللَّهُ لَكَ خَيْرٌ مِمَّا أَرَدْتَ لِنَفْسِكَ إِذْ أَنْسَاكَ ذِكْرَهُ. فَقَالَ لَهُ: اذْهَبْ فَأَنْتَ حُرٌّ.
✧ Some events of that year Then the year seventy-two began. In it there was a mighty battle between al-Muhallab b. Abī Ṣufrah and the Azāriqah of the Khawārij at a place called Sūlāf. They remained facing one another for about eight months, and wars occurred between them whose full account would be lengthy. Ibn Jarīr has treated them exhaustively. During the course of this period, Muṣʿab b. al-Zubayr was killed, and the people gave allegiance to ʿAbd al-Malik b. Marwān. ʿAbd al-Malik appointed al-Muhallab b. Abī Ṣufrah over al-Ahwāz and what adjoined it, thanked him for his efforts, and praised him with much praise. Then the people clashed in the reign of ʿAbd al-Malik at al-Ahwāz, and the people inflicted a mighty defeat upon the Khawārij. They fled through the lands, not turning aside but wailing. Khālid b. ʿAbd Allāh, the commander of the people, and Dāwūd b. Qaḥdham pursued them to drive them away. ʿAbd al-Malik sent to his brother Bishr b. Marwān ordering him to reinforce them with four thousand men. He sent him four thousand, over whom was ʿAttāb b. Warqāʾ. They drove the Khawārij in every direction, but the army endured great hardship; their horses died, and most of them returned only on foot to their families. The emergence of Abū Fudayk al-Ḥārithī and the killing of Najdah al-Ḥārithī Ibn Jarīr said: In this year occurred the emergence of Abū Fudayk al-Ḥārithī, who was of the Banū Qays b. Thaʿlabah. He gained mastery over al-Baḥrayn and killed Najdah b. ʿĀmir al-Ḥārithī. Khālid b. ʿAbd Allāh, the governor of al-Baṣrah, sent against him his brother Umayyah b. ʿAbd Allāh with a dense army, but Abū Fudayk defeated them, seized a slave girl belonging to Umayyah, and took her for himself. Khālid b. ʿAbd Allāh, the governor of al-Baṣrah, wrote to ʿAbd al-Malik informing him of what had occurred. The war against Abū Fudayk and the war against the Azāriqah, the companions of Qaṭarī b. al-Fujāʾah, at al-Ahwāz converged upon Khālid. ʿAbd al-Malik's dispatch of al-Ḥajjāj b. Yūsuf al-Thaqafī against ʿAbd Allāh b. al-Zubayr Ibn Jarīr said: In it, ʿAbd al-Malik b. Marwān dispatched al-Ḥajjāj b. Yūsuf al-Thaqafī against ʿAbd Allāh b. al-Zubayr to besiege him in Makkah. He said: The reason for dispatching him rather than anyone else was that when ʿAbd al-Malik b. Marwān wanted to return to Syria after killing Muṣʿab and taking Iraq, he called upon the people to fight ʿAbd Allāh b. al-Zubayr in Makkah, but no one answered him to that end. Al-Ḥajjāj stood and said: "O Commander of the Faithful, I am the one for him." Al-Ḥajjāj related to ʿAbd al-Malik a dream he claimed to have seen, saying: "O Commander of the Faithful, I saw as though I had seized ʿAbd Allāh b. al-Zubayr and flayed him. So send me against him, for I shall kill him." He dispatched him with a dense army from the people of Syria, and wrote with him a guarantee of safety for the people of Makkah if they obeyed. They said: Al-Ḥajjāj set out in Jumādā of this year with two thousand horsemen from the people of Syria. He took the route of Iraq and did not approach al-Madīnah until he halted at al-Ṭāʾif. He began sending out expeditions to ʿArafah, and Ibn al-Zubayr would send out cavalry, and they would meet; Ibn al-Zubayr's cavalry would be defeated, and al-Ḥajjāj's cavalry would prevail. Then al-Ḥajjāj wrote to ʿAbd al-Malik asking permission to enter the sanctuary and besiege Ibn al-Zubayr, for his strength had waned and most of his companions had dispersed from him. He asked him also to reinforce him with additional men. ʿAbd al-Malik wrote to Ṭāriq b. ʿAmr ordering him to join al-Ḥajjāj with the men he had. Ṭāriq was governing al-Madīnah for ʿAbd al-Malik, and ʿAbd al-Malik had ordered him to remain at Wādī al-Qurā with the army of al-Madīnah and others that he had. He had about five thousand men, of whom three thousand were from Syria. Al-Ḥajjāj departed from al-Ṭāʾif and halted at Biʾr Maymūn, and besieged Ibn al-Zubayr at the mosque. When Dhū al-Ḥijjah entered, al-Ḥajjāj led the people in the pilgrimage in this year, he and his companions wearing weapons while standing at ʿArafāt, and likewise at the other sacred sites thereafter. Ibn al-Zubayr was under siege and was unable to perform the pilgrimage this year; rather, he sacrificed sacrificial camels on the Day of Sacrifice. Likewise, many of those with him were unable to perform the pilgrimage, and many of those with al-Ḥajjāj and Ṭāriq b. ʿAmr were unable to circumambulate the House. They remained in their state of consecration without attaining the second release. Al-Ḥajjāj and his companions were encamped between al-Ḥajūn and Biʾr Maymūn. Indeed, to God we belong and to Him we return. The pledge of allegiance of ʿAbd Allāh b. Khāzim and his killing Ibn Jarīr said: In this year, ʿAbd al-Malik wrote to ʿAbd Allāh b. Khāzim, the governor of Khurāsān, summoning him to pledge allegiance to him, granting him Khurāsān for seven years. When the letter reached him, he said to the messenger: "Did Abū al-Dhibbān send you? By God, were it not that messengers are not killed, I would kill you. But eat your letter." So he ate it. ʿAbd al-Malik sent to Bukayr b. Wishāḥ, Ibn Khāzim's deputy over Marw, promising him the governorship of Khurāsān if he deposed ʿAbd Allāh b. Khāzim. So he deposed him. Ibn Khāzim came to him and fought him, and ʿAbd Allāh b. Khāzim was killed in the battle. A man called Wakīʿ b. ʿUmayrah killed him, though others had helped him. Wakīʿ sat upon his chest while he still had a flicker of life. He tried to rise but could not. Wakīʿ kept saying: "O vengeance for Duwaylah"—meaning his brother—for Duwaylah had been killed by Ibn Khāzim. Then Ibn Khāzim spat in Wakīʿ's face. Wakīʿ said: "I have not seen anyone with more saliva than him in that state." Abū Hubayrah, when he mentioned this, would say: "This, by God, is true valor." Ibn Khāzim said to him: "Woe to you! Will you kill me for your brother? May God curse you. Will you kill the ram of Muḍar for your brother, the uncircumcised one, who was not worth a handful of dust?" Or he said: "of date stones." They said: He struck off his head. Bukayr b. Wishāḥ approached and wanted to take the head, but Baḥīr b. Warqāʾ prevented him from doing so. Bukayr b. Wishāḥ struck him with a mace and fettered him, then took the head and sent it to ʿAbd al-Malik b. Marwān. He wrote to him of victory and triumph and the killing of ʿAbd Allāh b. Khāzim. ʿAbd al-Malik rejoiced greatly at that and wrote to Bukayr b. Wishāḥ confirming him as deputy over Khurāsān. ʿAbd al-Malik b. Marwān's appointment of Ṭāriq b. ʿAmr as governor of al-Madīnah In this year, al-Madīnah was taken from the deputies of Ibn al-Zubayr, and ʿAbd al-Malik b. Marwān appointed as governor there Ṭāriq b. ʿAmr, whom he had sent as reinforcement to al-Ḥajjāj against Ibn al-Zubayr. Biography of ʿAbd Allāh b. Khāzim This is the biography of Ibn Khāzim. He was ʿAbd Allāh b. Khāzim b. Asmāʾ al-Sulamī, Abū Ṣāliḥ al-Baṣrī, governor of Khurāsān, one of the renowned brave men and praiseworthy horsemen. Our shaykh, the ḥāfiẓ Abū al-Ḥajjāj al-Mizzī, said in his Tahdhīb: "It is said that he had companionship [of the Prophet]. He narrated from the Prophet ﷺ concerning the black turban. It is in Abū Dāwūd, al-Tirmidhī, and al-Nasāʾī, but they did not name him. Narrated from him: Saʿd b. ʿUthmān al-Rāzī and Saʿīd b. al-Azraq. Abū Bishr al-Dūlābī narrated that he was killed in the year seventy-one, and it is also said in the year eighty-seven. But this latter statement is worthless." End of what our shaykh mentioned in al-Tahdhīb. The ḥāfiẓ Abū al-Ḥasan Ibn al-Athīr mentioned him in al-Ghābah fī Asmāʾ al-Ṣaḥābah and said: "ʿAbd Allāh b. Khāzim b. Asmāʾ b. al-Ṣalt b. Ḥabīb b. Ḥārithah b. Hilāl b. Simāk b. ʿAwf b. Imriʾ al-Qays b. Buhthah b. Sulaym b. Manṣūr, Abū Ṣāliḥ al-Sulamī, governor of Khurāsān, a famous brave man and renowned hero. Narrated from him: Saʿīd b. al-Azraq and Saʿd b. ʿUthmān. It is said that he had companionship [of the Prophet]. He conquered Sarkhas, and he was governor of Khurāsān during the fitnah of Ibn al-Zubayr. The first time he governed it was in the year sixty-four, after the death of Yazīd b. Muʿāwiyah and his son Muʿāwiyah. Many wars occurred for him there until his authority was established. We have treated his reports exhaustively in the book al-Kāmil fī al-Tārīkh. He was killed in the year seventy-one in Khurāsān." Thus he said that he was killed in the year seventy-one. Likewise our shaykh related from al-Dūlābī, and similarly I saw in the Tārīkh of our shaykh Abū ʿAbd Allāh al-Dhahabī. But what Ibn Jarīr mentioned in the course of his Tārīkh is that he was killed in the year seventy-two. Ibn Jarīr said: Some claimed that he was only killed after the killing of ʿAbd Allāh b. al-Zubayr, and that ʿAbd al-Malik sent the head of Ibn al-Zubayr to Ibn Khāzim, summoning him to obedience and granting him Khurāsān for ten years. When Ibn Khāzim saw the head of Ibn al-Zubayr, he swore that he would never give him obedience, and he called for a basin and washed the head of Ibn al-Zubayr—and God knows best—and fed the letter to the messenger who had brought it, saying: "Were you not a messenger, I would strike your neck." Some said: Rather, he cut off his hands and feet and struck his neck. The governors of the garrison cities The governor over al-Madīnah was Ṭāriq, for ʿAbd al-Malik; over al-Kūfah, Bishr b. Marwān; over its judiciary, ʿUbayd Allāh b. ʿAbd Allāh b. ʿUtbah; over al-Baṣrah, Khālid b. ʿAbd Allāh; over its judiciary, Hishām b. Hubayrah; over Khurāsān, according to some, Bukayr b. Wassāj; according to others, ʿAbd Allāh b. Khāzim. Account of an incident involving Ṭāriq b. ʿAmr and Saʿīd b. al-Musayyib From ʿAlī b. al-Ḥusayn ؓ, who said: ʿAbd al-Malik b. Marwān appointed over us Ṭāriq, the client of ʿUthmān b. ʿAffān ؓ. ʿAlī said: I went to Sālim b. ʿAbd Allāh b. ʿUmar, al-Qāsim b. Muḥammad b. Abī Bakr, and Abū Salamah b. ʿAbd al-Raḥmān b. ʿAwf and said: "Come with us to this man to greet him, so that we may ward off harm from ourselves." He said: We came to him and greeted him, and he seated us with him. Then he said to us: "Which of you is Saʿīd b. al-Musayyib?" Al-Qāsim b. Muḥammad spoke to him and said: "May God set you aright, the governors have excused Saʿīd b. al-Musayyib from coming to them, and he has bound himself to the mosque, never leaving it." He said: "He disdains to come to me? By God, I shall surely kill him; by God, I shall surely kill him; by God, I shall surely kill him"—three times. Al-Qāsim said: The gathering became distressing for us until we rose. I went to the mosque and looked about, and there was Saʿīd b. al-Musayyib sitting at his pillar. I entered upon him and told him what had happened, and I said to him: "I think you should leave this very hour for Makkah, perform the ʿumrah, and stay there." He said: "No intention for that has occurred to me, and the deeds most beloved to me are those I intend." I said to him: "Then I think you should go out to one of the dwellings of your brothers and stay there until we see what becomes of the man." He said: "Then what shall I do about this caller who calls me five times every day and night? By God, whenever he calls me, I shall answer him in whatever state I am." I said to him: "Then I think you should rise from this seat of yours and sit by one of these pillars, for if you are sought, you will be sought at your pillar." He said: "And why should I rise from this place of mine, in which God has given me well-being for so-and-so many years?" [I said to him: "May God have mercy on you, do you not fear for yourself as people fear?" He said to me:] "By God, I do not swear falsely by God; I have feared nothing but Him." I said to him: "Then with what shall I leave you, may God have mercy on you? You have distressed me." He said: "You leave with good. I ask God the Mighty, Lord of the Mighty Throne, to make him forget mention of me." He said: I departed from him and began asking day after day [whether there was any news in the mosque], and I was told nothing but good. He said: He remained governor over us for a year, not mentioning him nor having him cross his mind, until, when he was dismissed and was at Wādī al-Qurā, five stages from al-Madīnah, he said to his servant while the servant was performing his ablution: "Woe to you! Stop. What disgrace from ʿAlī b. al-Ḥusayn, from al-Qāsim b. Muḥammad, from Sālim b. ʿAbd Allāh, and from Abū Salamah b. ʿAbd al-Raḥmān! I swore before them three oaths that I would surely kill Saʿīd b. al-Musayyib. By God, I did not remember him until this very hour of mine." His servant said to him: "O my master, will you permit me to speak to you?" He said: "Yes." He said: "What God willed for you is better than what you willed for yourself, since He made you forget mention of him." He said to him: "Go, for you are free."
Tarikh (al-Tabari) 2318No grade recorded
الْأَحْنَفُ بْنُ قَيْسِ بْنِ مُعَاوِيَةَ بْنِ حُصَيْنٍ وَمِمَّنْ تُوُفِّيَ فِيهَا مِنَ الْأَعْيَانِ الْأَحْنَفُ بْنُ قَيْسِ بْنِ مُعَاوِيَةَ بْنِ حُصَيْنٍ ، التَّمِيمِيُّ السَّعْدِيُّ، أَبُو بَحْرٍ الْبَصْرِيُّ ابْنُ أَخِي صَعْصَعَةَ بْنِ مُعَاوِيَةَ، وَالْأَحْنَفُ لَقَبٌ لَهُ، وَإِنَّمَا اسْمُهُ الضَّحَّاكُ، وَقِيلَ: صَخْرٌ، أَسْلَمَ فِي حَيَاةِ النَّبِيِّ ﷺ وَلَمْ يَرَهُ، وَجَاءَ فِي حَدِيثٍ أَنَّ رَسُولَ اللَّهِ ﷺ دَعَا لَهُ. وَكَانَ سَيِّدًا شَرِيفًا مُطَاعًا مُؤْمِنًا، عَلِيمَ اللِّسَانِ، وَكَانَ يُضْرَبُ بِحِلْمِهِ الْمَثَلُ، وَلَهُ أَخْبَارٌ فِي حِلْمِهِ سَارَتْ بِهَا الرُّكْبَانُ، قَالَ عَنْهُ عُمَرُ بْنُ الْخَطَّابِ: هُوَ مُؤْمِنٌ عَلِيمُ اللِّسَانِ. وَقَالَ الْحَسَنُ الْبَصْرِيُّ: مَا رَأَيْتُ شَرِيفَ قَوْمٍ أَفْضَلَ مِنْهُ. وَقَالَ أَحْمَدُ بْنُ عَبْدِ اللَّهِ الْعِجْلِيُّ: هُوَ بَصْرِيٌّ تَابِعِيٌّ ثِقَةٌ، وَكَانَ سَيِّدَ قَوْمِهِ، وَكَانَ أَعْوَرَ أَحْنَفَ الرِّجْلَيْنِ، دَمِيمًا قَصِيرًا كَوْسَجًا، لَهُ بَيْضَةٌ وَاحِدَةٌ، احْتَبَسَهُ عُمَرُ سَنَةً يَخْتَبِرُهُ، ثُمَّ قَالَ: هَذَا وَاللَّهِ السَّيِّدُ. وَقِيلَ: إِنَّهُ خَطَبَ عِنْدَ عُمَرَ فَأَعْجَبَهُ مَنْطِقُهُ، قِيلَ: ذَهَبَتْ عَيْنُهُ بِالْجُدَرِيِّ، وَقِيلَ: فِي فَتْحِ سَمَرْقَنْدَ. وَقَالَ يَعْقُوبُ بْنُ سُفْيَانَ: كَانَ الْأَحْنَفُ جَوَادًا حَلِيمًا، وَكَانَ رَجُلًا صَالِحًا، أَدْرَكَ الْجَاهِلِيَّةَ ثُمَّ أَسْلَمَ، وَذُكِرَ لِلنَّبِيِّ ﷺ فَاسْتَغْفَرَ لَهُ. وَقَالَ مُحَمَّدُ بْنُ سَعْدٍ: كَانَ ثِقَةً مَأْمُونًا قَلِيلَ الْحَدِيثِ، وَكَانَ كَثِيرَ الصَّلَاةِ بِاللَّيْلِ، وَكَانَ يُسْرِجُ الْمِصْبَاحَ، وَكَانَ يَضَعُ إِصْبَعَهُ فِيهِ، ثُمَّ يَقُولُ لِنَفْسِهِ: إِذَا لَمْ تَصْبِرْ عَلَى الْمِصْبَاحِ، فَكَيْفَ تَصْبِرُ عَلَى نَارِ جَهَنَّمَ ؟ وَقِيلَ لَهُ: بِأَيِّ شَيْءٍ سَوَّدَكَ قَوْمُكَ ؟ قَالَ: لَوْ عَابَ الْمَاءَ النَّاسُ مَا شَرِبْتُهُ. وَكَانَ الْأَحْنَفُ لَا يَحْسُدُ، وَلَا يَجْهَلُ، وَلَا يَدْفَعُ الْحَقَّ، وَقَالَ: إِنَّ مِنَ السُّؤْدُدِ الصَّبْرَ عَلَى الذُّلِّ، وَكَفَى بِالْحِلْمِ نَاصِرًا. وَقَالَ: مَا نَازَعَنِي أَحَدٌ إِلَّا أَخَذْتُ مِنْ أَمْرِي إِحْدَى ثَلَاثٍ: إِنْ كَانَ فَوْقِي عَرَفْتُ قَدْرَهُ، وَإِنْ كَانَ دُونِي رَفَعْتُ نَفْسِي عَنْهُ، وَإِنْ كَانَ مِثْلِي تَفَضَّلْتُ. وَقَالَ: مَا ذَكَرْتُ أَحَدًا بِسُوءٍ بَعْدَ أَنْ يَقُومَ مِنْ عِنْدِي، وَلَا سَمِعْتُ كَلِمَةً تَسُوءُنِي إِلَّا طَأْطَأَتُ رَأْسِي ; لِمَا هُوَ أَعْظَمُ مِنْهَا. وَأَغْلَظَ لَهُ رِجْلٌ فِي الْكَلَامِ، فَلَمَّا وَصَلَ إِلَى نَادِي قَوْمِهِ وَقَفَ، وَقَالَ: إِنْ كَانَ عِنْدَكَ شَيْءٌ آخَرُ فَقُلْ ; لِئَلَّا يَسْمَعَكَ قَوْمِي فَيُؤْذُوكَ. وَقِيلَ: إِنَّ عَبْدَ الْمَلِكِ بْنِ مَرْوَانَ كَتَبَ إِلَيْهِ يَدْعُوهُ لِنَفْسِهِ، وَيَعِدُهُ بِوِلَايَةِ الشَّامِ، فَقَالَ: يَدْعُونِي ابْنُ الزَّرْقَاءِ إِلَى وِلَايَةِ الشَّامِ، وَاللَّهِ وَدِدْتُ أَنَّ بَيْنِي وَبَيْنَهُمْ جَبَلًا مِنْ نَارٍ. وَكَانَ زِيَادُ بْنُ أَبِيهِ يَقُولُ: قَدْ بَلَغَ الْأَحْنَفُ مِنَ السُّؤْدُدِ وَالشَّرَفِ مَا لَا يَنْفَعُهُ مَعَهُ وِلَايَةٌ، وَلَا يَضُرُّهُ عَزْلٌ، وَإِنَّهُ لَيَفِرُّ مِنَ الشَّرَفِ وَهُوَ يَتْبَعُهُ. وَقَالَ الْحَاكِمُ: وَهُوَ الَّذِي افْتَتَحَ مَرْوَ الرُّوذِ، وَكَانَ الْحَسَنُ وَابْنُ سِيرِينَ فِي جَيْشِهِ. وَقِيلَ: إِنَّهُ مَاتَ سَنَةَ سَبْعٍ وَسِتِّينَ - وَقِيلَ غَيْرُ ذَلِكَ - عَنْ سَبْعِينَ سَنَةٍ. وَقِيلَ: عَنْ أَكْثَرِ مِنْ ذَلِكَ. وَمِنْ كَلَامِهِ وَقَدْ سُئِلَ عَنِ الْحِلْمِ مَا هُوَ ؟ فَقَالَ: الذُّلُّ مَعَ الصَّبْرِ. وَكَانَ إِذَا تَعَجَّبَ النَّاسُ مِنْ حِلْمِهِ يَقُولُ: وَاللَّهِ إِنِّي لَأَجِدُ مَا تَجِدُونَ وَلَكِنِّي صَبُورٌ. وَقَالَ: وَجَدْتُ الْحِلْمَ أَنْصَرَ لِي مِنَ الرِّجَالِ. وَقَدِ انْتَهَى إِلَيْهِ الْحِلْمُ وَالسُّؤْدُدُ، وَقَالَ: أَحْيِ مَعْرُوفَكَ بِإِمَاتَةِ ذِكْرِهِ. وَقَالَ: عَجِبْتُ لِمَنْ يَجْرِي فِي مَجْرَى الْبَوْلِ مَرَّتَيْنِ كَيْفَ يَتَكَبَّرُ ؟ ! وَقَالَ: مَا أَتَيْتُ بَابَ أَحَدٍ مِنْ هَؤُلَاءِ إِلَّا أَنْ أُدْعَى، وَلَا دَخَلْتُ بَيْنَ اثْنَيْنِ إِلَّا أَنْ يُدْخِلَانِي بَيْنَهُمَا. وَقَالَ لَهُ رَجُلٌ: بِمَ سُدْتَ قَوْمَكَ ؟ قَالَ: بِتَرْكِي مِنْ أَمَرِكَ مَا لَا يَعْنِينِي، كَمَا عَنَاكَ مِنْ أَمْرِي مَا لَا يَعْنِيكَ. وَأَغْلَظَ لَهُ رِجْلٌ فِي الْكَلَامِ، وَقَالَ: وَاللَّهِ يَا أَحَنَفُ، لَئِنْ قُلْتَ لِي وَاحِدَةً لَتَسْمَعَنَّ بَدَلَهَا عَشْرًا. فَقَالَ لَهُ: إِنَّكَ إِنْ قُلْتَ لِي عَشْرًا لَا تَسْمَعُ مِنِّي وَاحِدَةً. وَكَانَ يَقُولُ فِي دُعَائِهِ: اللَّهُمَّ إِنْ تُعَذِّبْنِي فَأَنَا أَهْلٌ لِذَلِكَ، وَإِنْ تَغْفِرْ لِي فَأَنْتَ أَهْلٌ لِذَلِكَ. وَقَدْ كَانَ زِيَادُ بْنُ أَبِيهِ يُقَرِّبُهُ وَيُعَظِّمُهُ وَيُدْنِيهِ، فَلَمَّا مَاتَ زِيَادٌ وَوَلِيَ ابْنُهُ عُبَيْدِ اللَّهِ لَمْ يَرْفَعْ بِهِ رَأْسًا، فَتَأَخَّرَتْ عِنْدَهُ مَنْزِلَتُهُ ; لِقُبْحِ مَنْظَرِهِ، وَصَارَ يُقَدِّمُ عَلَيْهِ مَنْ هُوَ دُونَهُ، فَلَمَّا وَفَدَ بِرُؤَسَاءِ أَهْلِ الْعِرَاقِ عَلَى مُعَاوِيَةَ، أَدْخَلَهُمْ عَلَيْهِ عَلَى مَرَاتِبِهِمْ عِنْدَهُ، فَكَانَ الْأَحْنَفُ آخِرَ مَنْ أَدْخَلَهُ عَلَيْهِ، فَلَمَّا رَآهُ مُعَاوِيَةُ أَجَلَّهُ وَعَظَّمَهُ، وَأَدْنَاهُ وَكَرَّمَهُ، وَأَجْلَسَهُ مَعَهُ عَلَى الْفِرَاشِ، ثُمَّ أَقْبَلَ عَلَيْهِ يُحَادِثُهُ دُونَهُمْ، ثُمَّ شَرَعَ الْحَاضِرُونَ فِي الثَّنَاءِ عَلَى عُبَيْدِ اللَّهِ بْنِ زِيَادٍ، وَالْأَحْنَفُ سَاكِتٌ، فَقَالَ لَهُ مُعَاوِيَةُ: مَا لَكَ لَا تَتَكَلَّمُ ؟ قَالَ: إِنْ تَكَلَّمْتُ خَالَفْتُهُمْ. فَقَالَ مُعَاوِيَةُ: اشْهَدُوا عَلَيَّ أَنِّي قَدْ عَزَلْتُ عُبَيْدَ اللَّهِ عَنِ الْعِرَاقِ. ثُمَّ قَالَ لَهُمْ: انْظُرُوا لَكُمْ نَائِبًا عَلَيْكُمْ. وَأَجَّلَهُمْ ثَلَاثَةَ أَيَّامٍ، فَاخْتَلَفُوا بَيْنَهُمُ اخْتِلَافًا كَثِيرًا، وَلَمْ يَذْكُرْ أَحَدٌ مِنْهُمْ بَعْدَ ذَلِكَ عُبَيْدَ اللَّهِ، وَلَا طَلَبَهُ أَحَدٌ مِنْهُمْ، وَلَمْ يَتَكَلَّمِ الْأَحْنَفُ فِي هَذِهِ الْأَيَّامِ فِي ذَلِكَ كَلِمَةً وَاحِدَةً مَعَ أَحَدٍ مِنْهُمْ، فَلَمَّا اجْتَمَعُوا بَعْدَ ثَلَاثٍ أَفَاضُوا فِي ذَلِكَ، وَكَثُرَ اللَّغَطُ وَارْتَفَعَتِ الْأَصْوَاتُ، وَالْأَحْنَفُ سَاكِتٌ، فَقَالَ لَهُ مُعَاوِيَةُ: تَكَلَّمْ. فَقَالَ لَهُ: إِنْ كُنْتَ تُرِيدُ أَنْ تُوَلِّيَ فِيهَا أَحَدًا مِنْ أَهْلِ بَيْتِكَ فَلَيْسَ فِيهِمْ مَنْ هُوَ مِثْلُ عُبَيْدِ اللَّهِ فَإِنَّهُ رَجُلٌ حَازِمٌ، وَلَا يَسُدُّ أَحَدٌ مِنْهُمْ مَسَدَّهُ، وَإِنْ كُنْتَ تُرِيدُ غَيْرَهُ فَأَنْتَ أَعْلَمُ بِنُوَّابِكَ. فَرَدَّهُ مُعَاوِيَةُ إِلَى الْوِلَايَةِ، ثُمَّ قَالَ لَهُ بَيْنَهُ وَبَيْنَهُ: كَيْفَ جَهِلْتَ مِثْلَ الْأَحْنَفِ ؟ إِنَّهِ عَزَلَكَ وَوَلَّاكَ وَهُوَ سَاكِتٌ. فَعَظُمَتْ مَنْزِلَةُ الْأَحْنَفِ بَعْدَ ذَلِكَ عِنْدَ ابْنِ زِيَادٍ. تُوُفِّيَ الْأَحْنَفُ بِالْكُوفَةِ، وَصَلَّى عَلَيْهِ مُصْعَبُ بْنُ الزُّبَيْرِ، وَمَشَى فِي جِنَازَتِهِ. ذَكَرَ الْوَاقِدِيُّ أَنَّهُ قَدِمَ عَلَى مُعَاوِيَةَ فَوَجَدَهُ غَضْبَانَ عَلَى ابْنِهِ يَزِيدَ، وَأَنَّهُ أَصْلَحَ بَيْنَهُمَا بِكَلَامٍ، قَالَ: فَبَعَثَ مُعَاوِيَةُ إِلَى يَزِيدَ بِمَالٍ جَزِيلٍ، وَقُمَاشٍ كَثِيرٍ، فَأَعْطَى يَزِيدُ نِصْفَهُ لِلْأَحْنَفِ. وَاللَّهُ سُبْحَانَهُ أَعْلَمُ. الْبَرَاءُ بْنُ عَازِبِ بْنِ الْحَارِثِ بْنِ عَدِيِّ الْبَرَاءُ بْنُ عَازِبِ بْنِ الْحَارِثِ بْنِ عَدِيِّ بْنِ مُجْدَعَةَ بْنِ حَارِثَةَ بْنِ الْحَارِثِ بْنِ الْخَزْرَجِ بْنِ عَمْرِو بْنِ مَالِكِ بْنِ الْأَوْسِ الْأَنْصَارِيُّ، الْحَارِثِيُّ الْأَوْسِيُّ صَحَابِيٌّ جَلِيلٌ، وَأَبُوهُ أَيْضًا صَحَابِيٌّ، رَوَى عَنْ رَسُولِ اللَّهِ ﷺ أَحَادِيثَ كَثِيرَةً، وَحَدَّثَ عَنْ أَبِي بَكْرٍ وَعُمَرَ وَعُثْمَانَ وَعَلِيٍّ وَغَيْرِهِمْ، وَعَنْهُ جَمَاعَةٌ مِنَ التَّابِعَيْنِ، وَبَعْضُ الصَّحَابَةِ، وَقِيلَ: إِنَّهُ مَاتَ بِالْكُوفَةِ فِي أَيَّامِ مُصْعَبٍ عَلَى الْعِرَاقِ. عُبَيْدَةُ السَّلْمَانِيُّ الْقَاضِي عُبَيْدَةُ السَّلْمَانِيُّ الْقَاضِي وَهُوَ عُبَيْدَةُ بْنُ عَمْرٍو - وَيُقَالُ: ابْنُ قَيْسِ بْنِ عَمْرٍو - السَّلْمَانِيُّ، الْمُرَادِيُّ، أَبُو عَمْرٍو الْكُوفِيُّ، وَسَلْمَانُ بَطْنٌ مِنْ مُرَادٍ، أَسْلَمَ عُبَيْدَةُ فِي حَيَاةِ النَّبِيِّ ﷺ، وَرَوَى عَنِ ابْنِ مَسْعُودٍ وَعَلِيٍّ وَابْنِ الزُّبَيْرِ، وَحَدَّثَ عَنْهُ جَمَاعَةٌ مِنَ التَّابِعِينَ، وَقَالَ الشَّعْبِيُّ: كَانَ يُوَازِي شُرَيْحًا فِي الْقَضَاءِ. وَقَالَ ابْنُ نُمَيْرٍ: كَانَ شُرَيْحٌ إِذَا أَشْكَلَ عَلَيْهِ أَمْرٌ كَتَبَ إِلَى عُبَيْدَةَ فِيهِ، وَانْتَهَى إِلَى قَوْلِهِ. وَقَدْ أَثْنَى عَلَيْهِ غَيْرُ وَاحِدٍ، وَكَانَتْ وَفَاتُهُ فِي هَذِهِ السَّنَةِ، وَقِيلَ: سَنَةَ ثَلَاثٍ، وَقِيلَ: أَرْبَعٍ وَسَبْعِينَ، فَاللَّهُ أَعْلَمُ. وَقَدْ قِيلَ: إِنَّ مُصْعَبَ بْنَ الزُّبَيْرِ قُتِلَ فِي هَذِهِ السَّنَةِ، فَاللَّهُ أَعْلَمُ. عَبْدُ اللَّهِ بْنُ السَّائِبِ بْنِ صَيْفِيٍّ الْمَخْزُومِيِّ وَمِمَّنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَعْيَانِ : عَبْدُ اللَّهِ بْنُ السَّائِبِ بْنِ صَيْفِيٍّ الْمَخْزُومِيِّ، قَارِئُ أَهْلِ مَكَّةَ، لَهُ صُحْبَةٌ وَرِوَايَةٌ، وَقَرَأَ عَلَى أُبَيِّ بْنِ كَعْبٍ، وَقَرَأَ عَلَيْهِ مُجَاهِدٌ وَغَيْرُهُ. عَطِيَّةُ بْنُ بُسْرٍ الْمَازِنِيُّ عَطِيَّةُ بْنُ بُسْرٍ الْمَازِنِيُّ لَهُ صُحْبَةٌ وَرِوَايَةٌ، تُوُفِّيَ بِالْمَدِينَةِ. عُبَيْدُ بْنُ نَضْلَةَ أَبُو مُعَاوِيَةَ عُبَيْدُ بْنُ نَضْلَةَ، أَبُو مُعَاوِيَةَ، الْخُزَاعِيُّ الْكُوفِيُّ مُقْرِئُ أَهِلِ الْكُوفَةِ، مَشْهُورٌ بِالْخَيْرِ وَالْعِبَادَةِ، تُوُفِّيَ بِالْكُوفَةِ فِي هَذِهِ السَّنَةِ. عُبَيْدُ اللَّهِ بْنُ قَيْسِ الرُّقَيَّاتِ عُبَيْدُ اللَّهِ بْنُ قَيْسِ الرُّقَيَّاتِ، الْقُرَشِيُّ الْعَامِرِيُّ أَحَدُ الشُّعَرَاءِ، مَدَحَ مُصْعَبَ بْنَ الزُّبَيْرِ، وَعَبْدَ اللَّهِ بْنَ جَعْفَرٍ. عَبْدُ اللَّهِ بْنُ هَمَّامٍ عَبْدُ اللَّهِ بْنُ هَمَّامٍ، أَبُو عَبْدِ الرَّحْمَنِ الشَّاعِرُ، السَّلُولِيُّ أَحَدُ الشُّعَرَاءِ الْفُصَحَاءِ، مَدَحَ يَزِيدَ بْنَ مُعَاوِيَةَ بَعْدَ أَنْ هَجَاهُ بِقَوْلِهِ: شِرِبْنَا الْغَيْضَ حَتَّى لَوْ سُقِينَا دِمَاءَ بَنِي أُمَيَّةَ مَا رَوِينَا وَلَوْ جَاءُوا بِرَمْلَةَ أَوْ بِهِنْدٍ لَبَايَعْنَا أَمِيرَ الْمُؤْمِنِينَا
✧ Al-Aḥnaf b. Qays b. Muʿāwiya b. Ḥuṣayn Among the notables who died in it: Al-Aḥnaf b. Qays b. Muʿāwiya b. Ḥuṣayn, al-Tamīmī al-Saʿdī, Abū Baḥr al-Baṣrī The nephew of Ṣaʿṣaʿa b. Muʿāwiya. Al-Aḥnaf is a nickname for him; his actual name was al-Ḍaḥḥāk, and it is said: Ṣakhr. He embraced Islam during the lifetime of the Prophet ﷺ but did not see him. It is mentioned in a ḥadīth that the Messenger of Allah ﷺ prayed for him. He was a noble, honourable, obeyed, believing chief, eloquent of tongue, and his forbearance was proverbial. He has reports about his forbearance that travellers have carried far and wide. ʿUmar b. al-Khaṭṭāb said about him: "He is a believer, eloquent of tongue." Al-Ḥasan al-Baṣrī said: "I have not seen a noble of a people more excellent than him." Aḥmad b. ʿAbd Allāh al-ʿIjlī said: "He was a Basran, a tābiʿī, trustworthy; and he was the chief of his people. He was one-eyed, with crooked legs, ugly, short, with a sparse beard, and he had only one testicle. ʿUmar detained him for a year to test him, then said: 'This, by Allah, is the chief.'" It is said that he delivered a sermon in the presence of ʿUmar, and his speech pleased him. It is said that he lost his eye to smallpox, and it is said: in the conquest of Samarqand. Yaʿqūb b. Sufyān said: "Al-Aḥnaf was generous and forbearing, and he was a righteous man. He lived through the Jāhiliyya and then embraced Islam. He was mentioned to the Prophet ﷺ, and he sought forgiveness for him." Muḥammad b. Saʿd said: "He was trustworthy, reliable, of few ḥadīths. He prayed much at night. He would light the lamp, put his finger into it, and then say to himself: 'If you cannot endure the lamp, how will you endure the fire of Hell?'" It was said to him: "By what did your people make you their chief?" He said: "If people found fault with water, I would not drink it." Al-Aḥnaf did not envy, did not act ignorantly, and did not reject the truth. He said: "Part of chiefship is patience under humiliation, and forbearance suffices as a helper." He said: "No one disputed with me except that I took one of three courses in my affair: if he was above me, I acknowledged his worth; if he was below me, I raised myself above him; and if he was my equal, I showed him favour." He said: "I have not mentioned anyone with evil after he has left my presence, and I have not heard a word that displeases me except that I bowed my head, because of what is greater than it." A man spoke harshly to him, and when he reached the assembly of his people, he stood and said: "If you have anything more, say it, lest my people hear you and harm you." It is said that ʿAbd al-Malik b. Marwān wrote to him inviting him to his side and promising him the governorship of Syria. He said: "The son of al-Zarqāʾ invites me to the governorship of Syria. By Allah, I wish there were between me and them a mountain of fire." Ziyād b. Abīhi used to say: "Al-Aḥnaf has attained such chiefship and honour that a governorship does not benefit him, nor does dismissal harm him. Indeed, he flees from honour while it pursues him." Al-Ḥākim said: "He was the one who conquered Marw al-Rūdh, and al-Ḥasan and Ibn Sīrīn were in his army." It is said that he died in the year sixty-seven—and other years are mentioned—at the age of seventy, or more. Part of his speech, when asked what forbearance is, he said: "Humiliation together with patience." When people marvelled at his forbearance, he would say: "By Allah, I feel what you feel, but I am patient." He said: "I found forbearance to be a better helper to me than men." Forbearance and chiefship culminated in him. He said: "Keep your kindness alive by letting its mention die." He said: "I wonder at one who passes through the urinary tract twice—how can he be arrogant?" He said: "I have not come to the door of any of these people unless I was invited, and I have not entered between two people unless they brought me in between them." A man said to him: "By what did you become chief of your people?" He said: "By leaving alone what does not concern me in your affair, just as it concerns you what does not concern you in mine." A man spoke harshly to him and said: "By Allah, O Aḥnaf, if you say one word to me, you will hear ten in return." He said: "Even if you say ten to me, you will not hear one from me." In his supplication he would say: "O Allah, if You punish me, I deserve that; and if You forgive me, You are worthy of that." Ziyād b. Abīhi used to bring him close, honour him, and draw him near. When Ziyād died and his son ʿUbayd Allāh took over, he did not raise his head for him, and his standing with him declined because of his ugly appearance. He began to give precedence over him to those below him. When he led the chiefs of the people of Iraq as a delegation to Muʿāwiya, he brought them in to him according to their ranks with him, and al-Aḥnaf was the last to be admitted. When Muʿāwiya saw him, he honoured and revered him, drew him near and showed him respect, and seated him with him on the couch. Then he turned to him and conversed with him to the exclusion of the others. Then those present began to praise ʿUbayd Allāh b. Ziyād, while al-Aḥnaf remained silent. Muʿāwiya said to him: "What is the matter with you that you do not speak?" He said: "If I speak, I will contradict them." Muʿāwiya said: "Bear witness that I have dismissed ʿUbayd Allāh from Iraq." Then he said to them: "Look for a governor for yourselves." He gave them three days, and they differed greatly among themselves. None of them mentioned ʿUbayd Allāh after that, nor did any of them seek him, and al-Aḥnaf did not speak a single word about that with any of them during those days. When they gathered after three days, they poured out their talk about it, and clamour increased and voices rose, while al-Aḥnaf remained silent. Muʿāwiya said to him: "Speak." He said: "If you intend to appoint over it someone from your own house, there is no one among them like ʿUbayd Allāh, for he is a resolute man, and none of them can take his place. And if you intend someone else, you know best your governors." So Muʿāwiya returned him to the governorship. Then he said to him privately: "How could you be ignorant of someone like al-Aḥnaf? He dismissed you and appointed you while remaining silent." After that, al-Aḥnaf's standing with Ibn Ziyād became great. Al-Aḥnaf died in al-Kūfa, and Muṣʿab b. al-Zubayr prayed over him and walked in his funeral procession. Al-Wāqidī mentioned that he came to Muʿāwiya and found him angry with his son Yazīd, and that he reconciled them with some words. He said: "Muʿāwiya sent to Yazīd abundant wealth and much cloth, and Yazīd gave half of it to al-Aḥnaf." And Allah, glorified be He, knows best. Al-Barāʾ b. ʿĀzib b. al-Ḥārith b. ʿAdī Al-Barāʾ b. ʿĀzib b. al-Ḥārith b. ʿAdī b. Mujdaʿa b. Ḥāritha b. al-Ḥārith b. al-Khazraj b. ʿAmr b. Mālik b. al-Aws al-Anṣārī, al-Ḥārithī al-Awsī A noble companion, and his father was also a companion. He narrated many ḥadīths from the Messenger of Allah ﷺ, and transmitted from Abū Bakr, ʿUmar, ʿUthmān, ʿAlī, and others. From him narrated a group of the tābiʿūn and some of the companions. It is said that he died in al-Kūfa during the days of Muṣʿab's governorship of Iraq. ʿUbayda al-Salmānī the judge ʿUbayda al-Salmānī the judge He is ʿUbayda b. ʿAmr—and it is said: b. Qays b. ʿAmr—al-Salmānī, al-Murādī, Abū ʿAmr al-Kūfī. Salmān is a clan of Murād. ʿUbayda embraced Islam during the lifetime of the Prophet ﷺ, and narrated from Ibn Masʿūd, ʿAlī, and Ibn al-Zubayr. From him narrated a group of the tābiʿūn. Al-Shaʿbī said: "He was equal to Shurayḥ in judging." Ibn Numayr said: "When a matter was difficult for Shurayḥ, he would write to ʿUbayda about it and follow his opinion." More than one praised him. His death was in this year, and it is said: in the year seventy-three, and it is said: seventy-four. And Allah knows best. It has been said that Muṣʿab b. al-Zubayr was killed in this year. And Allah knows best. ʿAbd Allāh b. al-Sāʾib b. Ṣayfī al-Makhzūmī Among the notables who died in this year: ʿAbd Allāh b. al-Sāʾib b. Ṣayfī al-Makhzūmī, the reciter of the people of Makkah. He had companionship and narration. He recited according to Ubayy b. Kaʿb, and Mujāhid and others recited according to him. ʿAṭiyya b. Busr al-Māzinī ʿAṭiyya b. Busr al-Māzinī He had companionship and narration. He died in al-Madīna. ʿUbayd b. Naḍla Abū Muʿāwiya ʿUbayd b. Naḍla, Abū Muʿāwiya, al-Khuzāʿī al-Kūfī The reciter of the people of al-Kūfa, well known for goodness and devotion. He died in al-Kūfa in this year. ʿUbayd Allāh b. Qays al-Ruqayyāt ʿUbayd Allāh b. Qays al-Ruqayyāt, al-Qurashī al-ʿĀmirī One of the poets. He praised Muṣʿab b. al-Zubayr and ʿAbd Allāh b. Jaʿfar. ʿAbd Allāh b. Hammām ʿAbd Allāh b. Hammām, Abū ʿAbd al-Raḥmān the poet, al-Salūlī One of the eloquent poets. He praised Yazīd b. Muʿāwiya after having satirized him, saying: We drank the bitter water until, were we given the blood of the Banū Umayya, we would not be quenched. And if they brought Ramla or Hind, we would pledge allegiance to the Commander of the Faithful.
Tarikh (al-Tabari) 2319No grade recorded
ثُمَّ دَخَلَتْ سَنَةُ ثَلَاثٍ وَسَبْعِينَ نصب الحجاج المنجنيق على مكة وحصار أهلها فِيهَا كَانَ مَقْتَلُ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ ؓ، عَلَى يَدَيِ الْحَجَّاجِ بْنِ يُوسُفَ الثَّقَفِيِّ، الْمُبِيرِ، قَبَّحَهُ اللَّهُ وَأَخْزَاهُ . قَالَ الْوَاقِدِيُّ: حَدَّثَنِي مُصْعَبُ بْنُ ثَابِتٍ، عَنْ نَافِعٍ مَوْلَى بَنِي أَسَدٍ - وَكَانَ عَالِمًا بِفِتْنَةِ ابْنِ الزُّبَيْرِ - قَالَ: حُصِرَ ابْنُ الزُّبَيْرِ لَيْلَةَ هِلَالِ ذِي الْحِجَّةِ سِنَةَ ثِنْتَيْنِ وَسَبْعِينَ، وَقُتِلَ لِسَبْعَ عَشْرَةَ لَيْلَةً خَلَتْ مِنْ جُمَادَى الْأُولَى، سَنَةَ ثَلَاثٍ وَسَبْعِينَ، فَكَانَ حَصْرُ الْحَجَّاجِ لَهُ خَمْسَةَ أَشْهُرٍ، وَسَبْعَ عَشْرَةَ لَيْلَةً. وَقَدْ ذَكَرْنَا فِيمَا تَقَدَّمَ أَنَّ الْحَجَّاجَ حَجَّ بِالنَّاسِ فِي هَذِهِ السَّنَةِ الْخَارِجَةِ، وَكَانَ فِي الْحَجِّ ابْنُ عُمَرَ، وَقَدْ كَتَبَ عَبْدُ الْمَلِكِ إِلَى الْحَجَّاجِ أَنْ يَأْتَمَّ بِابْنِ عُمَرَ فِي الْمَنَاسِكِ، كَمَا ثَبَتَ ذَلِكَ فِي " الصَّحِيحَيْنِ ". فَلَمَّا اسْتَهَلَّتْ هَذِهِ السَّنَةُ، اسْتَهَلَّتْ وَأَهْلُ الشَّامِ مُحَاصِرُونَ أَهْلَ مَكَّةَ، وَقَدْ نَصَبَ الْحَجَّاجُ الْمَنْجَنِيقَ عَلَى مَكَّةَ ; لِيَحْصُرَ أَهْلَهَا، حَتَّى يَخْرُجُوا إِلَى الْأَمَانِ وَالطَّاعَةِ لِعَبْدِ الْمَلِكِ، وَكَانَ مَعَ الْحَجَّاجِ خَلْقٌ قَدِمُوا عَلَيْهِ مِنْ أَرْضِ الْحَبَشَةِ، فَجَعَلُوا يَرْمُونَ بِالْمَنْجَنِيقِ، فَقَتَلُوا خَلْقًا كَثِيرًا، وَكَانَ مَعَهُ خَمْسُ مَجَانِيقَ، فَأَلَحَّ عَلَيْهَا بِالرَّمْيِ مِنْ كُلِّ مَكَانٍ، وَحَبَسَ عَنْهُمُ الْمِيرَةَ فَجَاعُوا، وَكَانُوا يَشْرَبُونَ مِنْ مَاءِ زَمْزَمَ، وَجَعَلَتِ الْحِجَارَةُ تَقَعُ فِي الْكَعْبَةِ، وَالْحَجَّاجُ يَصِيحُ بِأَصْحَابِهِ: يَا أَهْلَ الشَّامِ، اللَّهَ اللَّهَ فِي الطَّاعَةِ ! فَكَانُوا يَحْمِلُونَ عَلَى ابْنِ الزُّبَيْرِ حَتَّى يُقَالَ: إِنَّهُمْ آخِذُوهُ فِي هَذِهِ الشِّدَّةِ، فَيَشُدُّ عَلَيْهِمُ ابْنُ الزُّبَيْرِ وَلَيْسَ مَعَهُ أَحَدٌ، حَتَّى يُخْرِجَهُمْ مِنْ بَابِ بَنِي شَيْبَةَ، ثُمَّ يَكُرُّونَ عَلَيْهِ فَيَشُدُّ عَلَيْهِمْ ; فَعَلَ ذَلِكَ مِرَارًا، وَقَتَلَ يَوْمَئِذٍ جَمَاعَةً مِنْهُمْ وَهُوَ يَقُولُ: خُذْهَا وَأَنَا ابْنُ الْحَوَارِيِّ. وَقِيلَ لِابْنِ الزُّبَيْرِ: أَلَا تُكَلِّمُهُمْ فِي الصُّلْحِ ؟ فَقَالَ: وَاللَّهِ لَوْ وَجَدُوكُمْ فِي جَوْفِ الْكَعْبَةِ لَذَبَحُوكُمْ جَمِيعًا، وَاللَّهِ لَا أَسْأَلُهُمْ صُلْحًا أَبَدًا. وَذَكَرَ غَيْرُ وَاحِدٍ أَنَّهُمْ لَمَّا رُمُوا بِالْمَنْجَنِيقِ، جَاءَتِ الصَّوَاعِقُ وَالْبُرُوقُ وَالرُّعُودُ، حَتَّى جَعَلَتْ تَعْلُو أَصْوَاتُهَا عَلَى صَوْتِ الْمَنْجَنِيقِ، وَنَزَلَتْ صَاعِقَةٌ فَأَصَابَتْ مِنَ الشَّامِيِّينَ اثْنَيْ عَشَرَ رَجُلًا، فَضَعُفَتْ عِنْدَ ذَلِكَ قُلُوبُهُمْ عَنِ الْمُحَاصَرَةِ، فَلَمْ يَزَلِ الْحَجَّاجُ يُشَجِّعُهُمْ، وَيَقُولُ: إِنِّي خَبِيرٌ بِهَذِهِ الْبِلَادِ، هَذِهِ بُرُوقُ تِهَامَةَ وَرُعُودُهَا وَصَوَاعِقُهَا، وَإِنَّ الْقَوْمَ يُصِيبُهُمْ مِثْلَ الَّذِي يُصِيبُكُمْ. وَجَاءَتْ صَاعِقَةٌ مِنَ الْغَدِ فَقَتَلَتْ مِنْ أَصْحَابِ ابْنِ الزُّبَيْرِ جَمَاعَةً كَثِيرَةً أَيْضًا، فَجَعَلَ الْحَجَّاجُ يَقُولُ: أَلَمْ أَقُلْ لَكُمْ إِنَّهُمْ يُصَابُونَ مِثْلَكُمْ، وَأَنْتُمْ عَلَى الطَّاعَةِ وَهُمْ عَلَى الْمُخَالَفَةِ ؟ وَكَانَ أَهْلُ الشَّامِ يَرْتَجِزُونَ وَهُمْ يَرْمُونَ بِالْمَنْجَنِيقِ ; يَقُولُونَ: خَطَّارَةٌ مِثْلُ الْفَنِيقِ الْمُزْبِدِ نَرْمِي بِهَا عُوَّاذَ هَذَا الْمَسْجِدِ فَنَزَلَتْ صَاعِقَةٌ عَلَى الْمَنْجَنِيقِ فَأَحْرَقَتْهُ، فَتَوَقَّفَ أَهَّلُ الشَّامِ عَنِ الرَّمْيِ وَالْمُحَاصَرَةِ، فَخَطَبَهُمُ الْحَجَّاجُ فَقَالَ: وَيْحَكُمُ، أَلَمْ تَعْلَمُوا أَنَّ النَّارَ كَانَتْ تَنْزِلُ عَلَى مَنْ كَانَ قَبْلَنَا فَتَأْكُلَ قُرْبَانَهُمْ إِذَا تُقُبِّلَ مِنْهُمْ ؟ فَلَوْلَا أَنَّ عَمَلَكُمْ مَقْبُولٌ مَا نَزَلَتِ النَّارُ فَأَكَلَتْهُ. فَعَادُوا إِلَى الْمُحَاصَرَةِ. ترك الناس ابن الزبير وذهابهم إلى الحجاج بالأمان وَمَا زَالَ أَهْلُ مَكَّةَ يَخْرُجُونَ إِلَى الْحَجَّاجِ بِالْأَمَانِ، وَيَتْرُكُونَ ابْنَ الزُّبَيْرِ، حَتَّى خَرَجَ إِلَيْهِ قَرِيبٌ مِنْ عَشَرَةِ آلَافٍ، فَأَمَّنَهُمْ، وَقَلَّ أَصْحَابُ ابْنِ الزُّبَيْرِ جِدًّا، حَتَّى خَرَجَ إِلَى الْحَجَّاجِ حَمْزَةُ وَخُبَيْبٌ ابْنَا عَبْدِ اللَّهِ ابْنِ الزُّبَيْرِ، فَأَخَذَا لِأَنْفُسِهِمَا أَمَانًا مِنَ الْحَجَّاجِ فَأَمَّنَهُمَا، وَدَخَلَ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ عَلَى أُمِّهِ فَشَكَا إِلَيْهَا خِذْلَانَ النَّاسِ لَهُ، وَخُرُوجَهُمْ إِلَى الْحَجَّاجِ حَتَّى أَوْلَادِهِ وَأَهْلِهِ، وَأَنَّهُ لَمْ يَبْقَ مَعَهُ إِلَّا الْيَسِيرُ، وَلَمْ يَبْقَ لَهُمْ صَبْرُ سَاعَةٍ، وَالْقَوْمُ يُعْطُونَنِي مَا شِئْتُ مِنَ الدُّنْيَا، فَمَا رَأْيُكِ ؟ فَقَالَتْ: يَا بُنَيَّ، أَنْتَ أَعْلَمُ بِنَفْسِكَ ; إِنْ كُنْتَ تَعْلَمُ أَنَّكَ عَلَى حَقٍّ وَتَدْعُو إِلَى حَقٍّ فَاصْبِرْ عَلَيْهِ، فَقَدْ قُتِلَ عَلَيْهِ أَصْحَابُكَ، وَلَا تُمَكِّنْ مِنْ رَقَبَتِكَ، يَلْعَبْ بِهَا غِلْمَانُ بَنِي أُمَيَّةَ، وَإِنْ كُنْتَ إِنَّمَا أَرَدْتَ الدُّنْيَا فَلَبِئْسَ الْعَبْدَ أَنْتَ ; أَهْلَكْتَ نَفْسَكَ وَأَهْلَكْتَ مَنْ قُتِلَ مَعَكَ، وَإِنْ كُنْتَ عَلَى حَقٍّ فَمَا وَهَنَ الدِّينُ، وَإِلَى كَمْ خُلُودُكُمْ فِي الدُّنْيَا ؟ الْقَتْلُ أَحْسَنُ. فَدَنَا مِنْهَا، فَقَبَّلَ رَأْسَهَا، وَقَالَ: هَذَا وَاللَّهِ رَأْيِي. ثُمَّ قَالَ: وَاللَّهِ مَا رَكَنْتُ إِلَى الدُّنْيَا وَلَا أَحْبَبْتُ الْحَيَاةَ فِيهَا، وَمَا دَعَانِي إِلَى الْخُرُوجِ إِلَّا الْغَضَبُ لِلَّهِ أَنْ تُسْتَحَلَّ حُرْمَتُهُ، وَلَكِنِّي أَحْبَبْتُ أَنْ أَعْلَمَ رَأْيَكِ، فَزِدْتِينِي بَصِيرَةً مَعَ بَصِيرَتِي، فَانْظُرِي يَا أُمَّاهُ، فَإِنِّي مَقْتُولٌ مِنْ يَوْمِي هَذَا، فَلَا يَشْتَدُّ حُزْنُكِ، وَسَلِّمِي لِأَمْرِ اللَّهِ، فَإِنَّ ابْنَكِ لَمْ يَتَعَمَّدْ إِتْيَانَ مُنْكَرٍ، وَلَا عَمِلَ بِفَاحِشَةٍ قَطُّ، وَلَمْ يَجُرْ فِي حُكْمِ اللَّهِ، وَلَمْ يَغْدُرْ فِي أَمَانٍ، وَلَمْ يَتَعَمَّدْ ظُلْمَ مُسْلِمٍ وَلَا مُعَاهَدٍ، وَلَمْ يَبْلُغْنِي ظُلْمٌ عَنْ عَامِلٍ فَرَضِيتُهُ؛ بَلْ أَنْكَرْتُهُ، وَلَمْ يَكُنْ عِنْدِي آثَرُ مِنْ رِضَا رَبِّي عَزَّ وَجَلَّ، اللَّهُمَّ إِنِّي لَا أَقُولُ هَذَا تَزْكِيَةً لِنَفْسِي، اللَّهُمَّ أَنْتِ أَعْلَمُ بِي مِنِّي وَمِنْ غَيْرِي، وَلَكِنِّي أَقُولُ ذَلِكَ تَعْزِيَةً لِأُمِّي لِتَسْلُوَ عَنِّي. فَقَالَتْ أُمُّهُ: إِنِّي لَأَرْجُو مِنَ اللَّهِ أَنْ يَكُونَ عَزَائِي فِيكَ حَسَنًا إِنْ تَقَدَّمْتَنِي، أَوْ تَقَدَّمْتُكَ فَفِي نَفْسِي، اخْرُجْ يَا بُنَيَّ حَتَّى أَنْظُرَ مَا يَصِيرُ إِلَيْهِ أَمْرُكَ. فَقَالَ: جَزَاكِ اللَّهُ يَا أُمَّهْ خَيْرًا، فَلَا تَدَعِي الدُّعَاءَ قَبْلُ وَبَعْدُ لِي. فَقَالَتْ: لَا أَدَعَهُ أَبَدًا، فَمَنْ قُتِلَ عَلَى بَاطِلٍ فَلَقَدْ قُتِلْتَ عَلَى حَقٍّ. ثُمَّ قَالَتْ: اللَّهُمَّ ارْحَمْ طُولَ ذَلِكَ الْقِيَامِ فِي اللَّيْلِ الطَّوِيلِ، وَذَلِكَ النَّحِيبِ، وَالظَّمَأِ فِي هَوَاجِرِ الْمَدِينَةِ وَمَكَّةَ، وَبِرَّهُ بِأَبِيهِ وَبِي، اللَّهُمَّ إِنِّي قَدْ سَلَّمْتُهُ لِأَمْرِكَ فِيهِ، وَرَضِيتُ بِمَا قَضَيْتَ، فَقَابِلْنِي فِي عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ بِثَوَابِ الصَّابِرِينَ الشَّاكِرِينَ، ثُمَّ قَالَتْ لَهُ: ادْنُ مِنِّي أُوَدِّعْكَ. فَدَنَا مِنْهَا فَقَبَّلَتْهُ، ثُمَّ أَخَذَتْهُ إِلَيْهَا فَاحْتَضَنَتْهُ لِتُوَدِّعَهُ، وَاعْتَنَقَهَا لِيُوَدِّعَهَا، وَكَانَتْ قَدْ أَضَرَّتْ فِي آخِرِ عُمْرِهَا، فَوَجَدَتْهُ لَابِسًا دِرْعًا مِنْ حَدِيدٍ، فَقَالَتْ: يَا بُنَيَّ، مَا هَذَا لِبَاسُ مَنْ يُرِيدُ مَا تُرِيدُ مِنَ الشَّهَادَةِ. فَقَالَ: يَا أُمَّاهُ، إِنَّمَا لَبِسْتُهُ لِأُطَيِّبَ خَاطِرَكِ، وَأُسَكِّنَ قَلْبَكِ بِهِ. فَقَالَتْ: لَا يَا بُنَيَّ، وَلَكِنِ انْزِعْهُ. فَنَزَعَهُ، وَجَعَلَ يَلْبَسُ بَقِيَّةَ ثِيَابِهِ وَيَتَشَدَّدُ، وَهِيَ تَقُولُ: شَمِّرْ ثِيَابَكَ. وَجَعَلَ يَتَحَفَّظُ مِنْ أَسْفَلِ ثِيَابِهِ ; لِئَلَّا تَبْدُو عَوْرَتَهُ إِذَا قُتِلَ، وَجَعَلَتْ تُذَكِّرُهُ بِأَبِيهِ الزُّبَيْرِ، وَجَدِّهِ أَبِي بَكْرٍ الصِّدِّيقِ، وَجَدَّتِهِ صَفِيَّةَ بِنْتِ عَبْدِ الْمَطْلَبِ، وَخَالَتِهِ عَائِشَةَ زَوْجِ رَسُولِ اللَّهِ ﷺ، وَتُرَجِّيهِ الْقُدُومَ عَلَيْهِمْ إِذَا هُوَ قُتِلَ شَهِيدًا، ثُمَّ خَرَجَ مِنْ عِنْدِهَا، فَكَانَ ذَلِكَ آخِرَ عَهْدِهِ بِهَا ؓ وَعَنْ أَبِيهِ وَأَبِيهَا، ثُمَّ قَالَتْ: امْضِ عَلَى بَصِيرَةٍ. فَوَدَّعَهَا، وَخَرَجَ وَهُوَ يَقُولُ: وَلَسْتُ بِمُبْتَاعِ الْحَيَاةِ بِسُبَّةٍ وَلَا مُرْتَقٍ مِنْ خَشْيَةِ الْمَوْتِ سُلَّمَا قَالُوا: وَكَانَ يَخْرُجُ مِنْ بَابِ الْمَسْجِدِ الْحَرَامِ، وَهُنَاكَ خَمْسُمِائَةِ فَارِسٍ وَرَاجِلٍ، فَيَحْمِلُ عَلَيْهِمْ فَيَتَفَرَّقُونَ عَنْهُ يَمِينًا وَشِمَالًا، وَلَا يَثْبُتُ لَهُ أَحَدٌ، وَهُوَ يَقُولُ: إِنِّي إِذَا أَعْرِفُ يَوْمِي أَصْبِرْ إِذْ بَعْضُهُمْ يَعْرِفُ ثُمَّ يُنْكِرْ وَيَقُولُ أَيْضًا: الْمَوْتُ أَكْرَمُ مِنْ إِعْطَاءِ مَنَقَصَةٍ مَنْ لَمْ يَمُتْ غِبْطَةً فَالْغَايَةُ الْهَرَمُ وَكَانَتْ أَبْوَابُ الْحَرَمِ قَدْ قَلَّ مَنْ يَحْرُسُهَا مِنْ أَصْحَابِ ابْنِ الزُّبَيْرِ، وَكَانَ لِأَهْلِ حِمْصَ حِصَارُ الْبَابِ الَّذِي يُوَاجَهُ بَابَ الْكَعْبَةِ، وَلِأَهْلِ دِمَشْقَ بَابُ بَنِي شَيْبَةَ، وَلِأَهْلِ الْأُرْدُنِ بَابُ الصَّفَا، وَلِأَهْلِ فِلَسْطِينَ بَابُ بَنِي جُمَحَ، وَلِأَهْلِ قِنَّسْرِينَ بَابُ بَنِي سَهْمٍ، وَعَلَى كُلِّ بَابٍ قَائِدٌ، وَمَعَهُ أَهْلُ تِلْكَ الْبِلَادِ، وَكَانَ الْحَجَّاجُ وَطَارِقُ بْنُ عَمْرٍو فِي نَاحِيَةِ الْأَبْطَحِ. ليلة مقتل ابن الزبير وتنبؤه بمقتله وَكَانَ ابْنُ الزُّبَيْرِ لَا يَخْرُجُ عَلَى أَهْلِ بَابٍ إِلَّا فَرَّقَهُمْ وَبَدَّدَ شَمْلَهُمْ، وَهُوَ غَيْرُ مُلْبِسٍ حَتَّى يُخْرِجَهُمْ إِلَى الْأَبْطَحِ، ثُمَّ يَصِيحُ: لَوْ كَانَ قِرْنِي وَاحِدًا كَفَيْتُهُ فَيَقُولُ ابْنُ صَفْوَانَ وَأَهْلُ الشَّامِ أَيْضًا: إِي وَاللَّهِ، وَأَلْفُ رَجُلٍ. وَلَقَدْ كَانَ حَجَرُ الْمَنْجَنِيقِ يَقَعُ عَلَى طَرَفِ ثَوْبِهِ فَلَا يَنْزَعِجُ بِذَلِكَ، ثُمَّ يَخْرُجُ إِلَيْهِمْ، فَيُقَاتِلُهُمْ كَأَنَّهُ أَسَدٌ ضَارٍ، حَتَّى جَعَلَ النَّاسُ يَتَعَجَّبُونَ مِنْ إِقْدَامِهِ وَشَجَاعَتِهِ، فَلَمَّا كَانَ لَيْلَةَ الثُّلَاثَاءِ السَّابِعَ عَشَرَ مِنْ جُمَادَى الْأُولَى مِنْ هَذِهِ السَّنَةِ بَاتَ ابْنُ الزُّبَيْرِ يُصَلِّي طُولَ لَيْلَتِهِ، ثُمَّ جَلَسَ فَاحْتَبَى بِحَمِيلَةِ سَيْفِهِ، فَأَغْفَى ثُمَّ انْتَبَهَ مَعَ الْفَجْرِ عَلَى عَادَتِهِ، ثُمَّ قَالَ: أَذِّنْ يَا سَعْدُ. فَأَذَّنَ عِنْدَ الْمَقَامِ، وَتَوَضَّأَ ابْنُ الزُّبَيْرِ، ثُمَّ صَلَّى رَكْعَتِي الْفَجْرِ، ثُمَّ أُقِيمَتِ الصَّلَاةُ فَصَلَّى الْفَجْرَ ثُمَّ قَرَأَ سُورَةَ " ن " حَرْفًا حَرْفًا، ثُمَّ سَلَّمَ، فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ، ثُمَّ قَالَ لِأَصْحَابِهِ: مَا أُرَانِي الْيَوْمَ إِلَّا مَقْتُولًا ; فَإِنِّي رَأَيْتُ فِي مَنَامِي كَأَنَّ السَّمَاءَ فُرِجَتْ لِي، فَدَخَلْتُهَا، وَإِنِّي وَاللَّهِ قَدْ مَلِلْتُ الْحَيَاةَ، وَجَاوَزَتْ سِنِّي اثْنَتَيْنِ وَسَبْعِينَ سَنَةً، اللَّهُمَّ إِنِّي أُحِبُّ لِقَاءَكَ، فَأَحِبَّ لِقَائِي. ثُمَّ قَالَ: اكْشِفُوا وُجُوهَكُمْ حَتَّى أَنْظُرَ إِلَيْكُمْ، فَكَشَفُوا عَنْ وُجُوهِهِمْ وَعَلَيْهِمُ الْمَغَافِرُ، فَحَرَّضَهُمْ وَحَثَّهُمْ عَلَى الْقِتَالِ وَالصَّبْرِ، ثُمَّ نَهَضَ بِهِمْ، فَحَمَلَ وَحَمَلُوا حَتَّى كَشَفُوهُمْ إِلَى الْحَجُونِ، فَجَاءَتْهُ آجُرَّةٌ فَأَصَابَتْهُ فِي وَجْهِهِ، فَارْتَعَشَ لَهَا، فَلَمَّا وَجَدَ سُخُونَةَ الدَّمِ يَسِيلُ عَلَى وَجْهِهِ تَمَثَّلَ بِقَوْلِ بَعْضِهِمْ: وَلَسْنَا عَلَى الْأَعْقَابِ تَدْمَى كُلُومُنَا وَلَكِنْ عَلَى أَقْدَامِنَا تَقْطُرُ الدِّمَا ثُمَّ رَجَعَ، فَجَاءَهُ حَجَرُ مَنْجَنِيقٍ مِنْ وَرَائِهِ فَأَصَابَهُ فِي قَفَاهُ فَوَقَذَهُ، ثُمَّ وَقْعَ إِلَى الْأَرْضِ عَلَى وَجْهِهِ، ثُمَّ انْتَهَضَ فَلَمْ يَقْدِرْ عَلَى الْقِيَامِ، وَابْتَدَرَهُ النَّاسُ، فَشَدَّ عَلَيْهِ رَجُلٌ مِنْ أَهْلِ الشَّامِ، فَضَرَبَ الرَّجُلَ فَقَطَعَ رِجْلَيْهِ، وَهُوَ مُتَّكِئٌ عَلَى مِرْفَقِهِ الْأَيْسَرِ، وَجَعَلَ يَضْرِبُ وَمَا يَقْدِرُ أَنْ يَنْتَهِضَ حَتَّى كَثُرُوا عَلَيْهِ، فَابْتَدَرُوهُ بِالسُّيُوفِ، فَقَتَلُوهُ ؓ، وَجَاءُوا إِلَى الْحَجَّاجِ فَأَخْبَرُوهُ، فَخَرَّ سَاجِدًا - قَبَّحَهُ اللَّهُ - ثُمَّ قَامَ هُوَ وَطَارِقُ بْنُ عَمْرٍو حَتَّى وَقَفَا عَلَيْهِ، وَهُوَ صَرِيعٌ، فَقَالَ طَارِقُ: مَا وَلَدَتِ النِّسَاءُ أَذْكَرَ مِنْ هَذَا. فَقَالَ الْحَجَّاجُ: تَمْدَحُ مَنْ يُخَالِفُ طَاعَةَ أَمِيرِ الْمُؤْمِنِينَ ؟ قَالَ: نَعَمْ، هُوَ أَعْذَرُ لَنَا ; إِنَّا مُحَاصِرُوهُ وَلَيْسَ هُوَ فِي حِصْنٍ وَلَا خَنْدَقٍ وَلَا مَنَعَةٍ يَنْتَصِفُ مِنَّا، بَلْ يُفَضَّلُ عَلَيْنَا فِي كُلِّ مَوْقِفٍ، فَلَمَّا بَلَغَ ذَلِكَ عَبْدَ الْمَلِكِ صَوَّبَ طَارِقًا. ارتجاج مكة لمقتل ابن الزبير وَرَوَى ابْنُ عَسَاكِرَ فِي تَرْجَمَةِ الْحَجَّاجِ أَنَّهُ لَمَّا قَتَلَ ابْنَ الزُّبَيْرِ ارْتَجَّتْ مَكَّةَ بُكَاءً عَلَى عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ رَحِمَهُ اللَّهُ، فَخَطَبَ الْحَجَّاجُ النَّاسَ فَقَالَ: أَيُّهَا النَّاسُ، إِنَّ عَبْدَ اللَّهِ بْنَ الزُّبَيْرِ كَانَ مِنْ خِيَارِ هَذِهِ الْأُمَّةِ حَتَّى رَغِبَ فِي الْخِلَافَةِ، وَنَازَعَهَا أَهْلَهَا، وَأَلْحَدَ فِي الْحَرَمِ، فَأَذَاقَهُ اللَّهُ مِنْ عَذَابٍ أَلِيمٍ، وَإِنَّ آدَمَ كَانَ أَكْرَمَ عَلَى اللَّهِ مِنِ ابْنِ الزُّبَيْرِ، وَكَانَ فِي الْجَنَّةِ، وَهِيَ أَشْرَفُ مِنْ مَكَّةَ، فَلَمَّا خَالَفَ أَمْرَ اللَّهِ وَأَكَلَ مِنَ الشَّجَرَةِ الَّتِي نُهِيَ عَنْهَا أَخْرَجَهُ اللَّهُ مِنَ الْجَنَّةِ، قُومُوا إِلَى صَلَاتِكُمْ يَرْحَمُكُمُ اللَّهُ. بعث رأس ابن الزبير وعبد الله بن صفوان لعبد الملك وَكَتَبَ الْحَجَّاجُ إِلَى عَبْدِ الْمَلِكِ بِمَا وَقَعَ، وَبَعَثَ بِرَأْسِ ابْنِ الزُّبَيْرِ مَعَ رَأْسِ عَبْدِ اللَّهِ بْنِ صَفْوَانَ، وَعُمَارَةَ بْنِ حَزْمٍ إِلَى عَبْدِ الْمَلِكِ، وَأَمَرَهُمْ إِذَا مَرُّوا بِالْمَدِينَةِ أَنْ يَنْصِبُوا الرُّءُوسَ بِهَا، ثُمَّ يَسِيرُوا بِهَا إِلَى الشَّامِ، فَفَعَلُوا مَا أَمَرَهُمْ بِهِ. صلب الحجاج جثة عبد الله بن الزبير ثُمَّ أَمَرَ الْحَجَّاجُ بِجُثَّةِ ابْنِ الزُّبَيْرِ فَصُلِبَتْ عَلَى ثَنِيَّةِ كَدَاءٍ عِنْدَ الْحَجُونِ - يُقَالُ: مُنَكَّسَةً - فَمَا زَالَتْ مَصْلُوبَةً حَتَّى مَرَّ بِهِ عَبْدُ اللَّهِ بْنُ عُمَرَ فَقَالَ: رَحْمَةُ اللَّهِ عَلَيْكَ يَا أَبَا خُبَيْبٍ، أَمَا وَاللَّهِ لَقَدْ كُنْتَ صَوَّامًا قَوَّامًا، ثُمَّ قَالَ: أَمَا آنَ لِهَذَا الرَّاكِبِ أَنْ يَنْزِلَ ؟ فَبَعَثَ الْحَجَّاجُ، فَأُنْزِلَ عَنِ الْجِذْعِ، وَدُفِنَ هُنَاكَ. دخول الحجاج مكة وأخذه البيعة لعبد الملك بن مروان وَدَخَلَ الْحَجَّاجُ إِلَى مَكَّةَ، فَأَخَذَ الْبَيْعَةَ مِنْ أَهْلِهَا لِأَمِيرِ الْمُؤْمِنِينَ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ، وَلَمْ يَزَلِ الْحَجَّاجُ مُقِيمًا بِمَكَّةَ حَتَّى أَقَامَ لِلنَّاسِ الْحَجَّ عَامَهُ هَذَا أَيْضًا، وَهُوَ عَلَى مَكَّةَ وَالْيَمَامَةِ وَالْيَمَنِ.
✧ Then the Year Seventy-Three Began The Manjanīq Set Up by al-Ḥajjāj against Makkah and the Siege of Its People In this year the killing of ʿAbd Allāh b. al-Zubayr ؓ took place, at the hands of al-Ḥajjāj b. Yūsuf al-Thaqafī, the destroyer—may God disfigure him and disgrace him. Al-Wāqidī said: Muṣʿab b. Thābit narrated to me, from Nāfiʿ, the freedman of Banū Asad—and he was learned about the fitnah of Ibn al-Zubayr—he said: Ibn al-Zubayr was besieged on the night of the new moon of Dhū al-Ḥijjah in the year seventy-two, and was killed when seventeen nights had passed of Jumādā al-Ūlā, in the year seventy-three. Thus the siege of al-Ḥajjāj against him lasted five months and seventeen nights. We have mentioned previously that al-Ḥajjāj performed the pilgrimage with the people in this outgoing year, and Ibn ʿUmar was present during the pilgrimage. ʿAbd al-Malik had written to al-Ḥajjāj instructing him to follow Ibn ʿUmar in the rites, as is established in the two Ṣaḥīḥs. When this year began, it began while the people of Syria were besieging the people of Makkah. Al-Ḥajjāj had set up the manjanīq against Makkah, to besiege its people until they came out to safety and obedience to ʿAbd al-Malik. With al-Ḥajjāj were many men who had come to him from the land of Abyssinia, and they began shooting with the manjanīq, killing many people. He had five manjanīqs, and he kept up a relentless bombardment from every direction, and he withheld supplies from them, so they suffered hunger. They drank from the water of Zamzam. Stones fell upon the Kaʿbah, and al-Ḥajjāj shouted to his companions: “O people of Syria, God, God, in obedience!” So they would charge against Ibn al-Zubayr until it was said that they would seize him in this onslaught. Then Ibn al-Zubayr would attack them with no one beside him, until he drove them out of the Gate of Banū Shaybah. Then they would return against him, and he would attack them again. He did that repeatedly, and on that day he killed a group of them, while saying: “Take it, for I am the son of the Apostle’s disciple.” It was said to Ibn al-Zubayr: “Will you not speak with them about peace?” He said: “By God, if they found you inside the Kaʿbah, they would slaughter you all. By God, I will never ask them for peace.” More than one authority mentioned that when they were bombarded with the manjanīq, thunderbolts, lightning, and thunder came, until their sounds rose above the sound of the manjanīq. A thunderbolt descended and struck twelve men of the Syrians, and at that their hearts weakened toward the siege. Al-Ḥajjāj kept encouraging them, saying: “I am knowledgeable about this land. These are the lightning, thunder, and thunderbolts of Tihāmah. The enemy will be struck by the same as strikes you.” The next day a thunderbolt came and killed a large group of Ibn al-Zubayr’s companions as well. Al-Ḥajjāj began saying: “Did I not tell you that they are struck just as you are? You are upon obedience, while they are upon opposition.” The people of Syria chanted rajaz verses while shooting with the manjanīq, saying: A swaggering she-camel like the foaming stallion, We shoot with it at the refuge-seekers of this mosque. Then a thunderbolt descended upon the manjanīq and burned it. The people of Syria stopped shooting and the siege. Al-Ḥajjāj addressed them and said: “Woe to you! Did you not know that fire used to descend upon those before us and consume their offerings when they were accepted? Had your deed not been accepted, fire would not have descended and consumed it.” So they returned to the siege. The People Abandon Ibn al-Zubayr and Go to al-Ḥajjāj with Safe-Conduct The people of Makkah kept going out to al-Ḥajjāj under safe-conduct and deserting Ibn al-Zubayr, until nearly ten thousand went out to him, and he granted them safe-conduct. Ibn al-Zubayr’s companions became very few, until Ḥamzah and Khubayb, the two sons of ʿAbd Allāh b. al-Zubayr, went out to al-Ḥajjāj and obtained safe-conduct for themselves, and he granted them safety. ʿAbd Allāh b. al-Zubayr entered upon his mother and complained to her of the people’s desertion of him and their going out to al-Ḥajjāj, including his own sons and family, and that only a few remained with him, and they had not the endurance of an hour. “The people offer me whatever I wish of this world. What is your opinion?” She said: “My son, you know yourself best. If you know that you are upon truth and call to truth, then be steadfast upon it, for your companions have been killed upon it. Do not expose your neck for the servant boys of Banū Umayyah to play with it. If you only wanted this world, then what a wretched servant you are: you have destroyed yourself and destroyed those who were killed with you. If you are upon truth, then the religion has not weakened. How long will you remain in this world? Being killed is better.” He drew near to her and kissed her head and said: “This, by God, is my opinion.” Then he said: “By God, I have not inclined to this world, nor loved life in it. Nothing called me to go out except anger for God, that His sanctuary should be violated. But I wished to know your opinion, and you have increased me in insight upon my insight. Look, mother, for I will be killed on this day of mine. Do not let your grief be intense, and surrender to God’s command. Your son has never deliberately committed an abomination, never acted with indecency, never deviated in God’s ruling, never betrayed a covenant, never deliberately wronged a Muslim or a protected person. No oppression by any governor reached me and I approved of it; rather I disapproved of it. Nothing was dearer to me than the pleasure of my Lord, mighty and majestic. O God, I do not say this to praise myself. O God, You know me better than I know myself and better than others know me. But I say this to console my mother, so that she may find consolation for me.” His mother said: “I hope from God that my consolation in you will be good, if you precede me or I precede you. It is in my soul. Go out, my son, so that I may see what becomes of your affair.” He said: “May God reward you well, mother. Do not cease to pray for me, before and after.” She said: “I will never cease. If anyone has been killed upon falsehood, then you have been killed upon truth.” Then she said: “O God, have mercy on the length of that standing in prayer in the long night, and that weeping, and that thirst in the midday heat of al-Madīnah and Makkah, and his devotion to his father and to me. O God, I have surrendered him to Your command concerning him, and I am content with what You have decreed. Reward me for ʿAbd Allāh b. al-Zubayr with the reward of the patient and thankful.” Then she said to him: “Come close to me, so I may bid you farewell.” He drew near and she kissed him. Then she pulled him to her and embraced him to bid him farewell, and he embraced her to bid her farewell. She had become frail in the last part of her life, and she found him wearing a coat of iron mail. She said: “My son, this is not the garment of one who seeks what you seek of martyrdom.” He said: “Mother, I wore it only to calm your mind and settle your heart with it.” She said: “No, my son, take it off.” So he took it off, and began putting on the rest of his clothes and girding himself, while she said: “Tuck up your garments.” He began taking care with the lower part of his garments, so that his private parts would not be exposed if he were killed. She reminded him of his father al-Zubayr, and his grandfather Abū Bakr al-Ṣiddīq, and his grandmother Ṣafiyyah bt. ʿAbd al-Muṭṭalib, and his maternal aunt ʿĀʾishah, the wife of the Messenger of God ﷺ, and she gave him hope of going to them if he was killed as a martyr. Then he went out from her presence, and that was his last meeting with her ؓ and with his father and her father. Then she said: “Go forth with insight.” He bade her farewell and went out, saying: I am not one to buy life with disgrace, Nor one who climbs a ladder from fear of death. They said: He would go out from the gate of the Sacred Mosque, where there were five hundred horsemen and foot soldiers, and he would charge against them, and they would scatter from him right and left, and none could stand against him. He would say: I, when I know my day, am patient, While some of them know, then deny. He also said: Death is nobler than giving in to a disgrace; Whoever does not die envied, the end is old age. The gates of the sanctuary had few guards left from Ibn al-Zubayr’s companions. The people of Ḥimṣ besieged the gate facing the door of the Kaʿbah, the people of Damascus the Gate of Banū Shaybah, the people of Jordan the Gate of al-Ṣafā, the people of Palestine the Gate of Banū Jumaḥ, and the people of Qinnasrīn the Gate of Banū Sahm. Over each gate was a commander with the people of that region. Al-Ḥajjāj and Ṭāriq b. ʿAmr were in the area of al-Abṭaḥ. The Night of Ibn al-Zubayr’s Killing and His Foretelling of It Ibn al-Zubayr did not go out against the people of a gate without scattering them and dispersing their ranks, without wearing armor, until he drove them out to al-Abṭaḥ. Then he would shout: Were my opponent alone, I would suffice against him. Ibn Ṣafwān and the people of Syria would say: “Yes, by God, and a thousand men.” A stone from the manjanīq would fall on the edge of his garment, and he would not be shaken by it. Then he would go out against them and fight them like a fierce lion, until people marveled at his boldness and courage. On the night of Tuesday, the seventeenth of Jumādā al-Ūlā in this year, Ibn al-Zubayr spent the night praying throughout the night. Then he sat, wrapping himself with the strap of his sword, and dozed. Then he awoke at dawn as was his custom and said: “Call the adhān, Saʿd.” So he called the adhān at the Maqām. Ibn al-Zubayr performed ablution, then prayed the two rakʿahs of dawn, then the prayer was commenced and he prayed the dawn prayer, then recited Sūrah Nūn letter by letter. Then he said the salām, praised God and extolled Him, then said to his companions: “I do not think I will be anything today but killed. In my sleep I saw as though the sky was opened for me, and I entered it. By God, I have grown weary of life, and my age has passed seventy-two years. O God, I love to meet You, so love to meet me.” Then he said: “Uncover your faces so that I may look at you.” They uncovered their faces, wearing helmets, and he urged them and incited them to fight and be patient. Then he rose with them, and he charged and they charged, until they drove the enemy back to al-Ḥajūn. Then a brick came and struck him in the face, and he trembled from it. When he felt the warmth of blood flowing over his face, he recited the line of one of the poets: We are not those whose wounds bleed upon our heels, But upon our feet the blood drips. Then he turned back, and a stone from the manjanīq came from behind him and struck him on the back of his neck, felling him. He fell to the ground on his face, then tried to rise but could not stand. The people rushed upon him. A man from the people of Syria charged him and struck him, cutting off his legs, while he leaned on his left elbow and kept striking, unable to rise, until they overwhelmed him, fell upon him with swords, and killed him ؓ. They came to al-Ḥajjāj and told him, and he fell down prostrating—may God disfigure him. Then he and Ṭāriq b. ʿAmr stood over him as he lay slain. Ṭāriq said: “Women have not given birth to a man braver than this one.” Al-Ḥajjāj said: “Do you praise one who opposes obedience to the Commander of the Faithful?” Ṭāriq said: “Yes. He is more excusable for us. We besieged him while he was not in a fortress, nor a trench, nor any stronghold from which he could defend against us, yet he surpassed us in every confrontation.” When that reached ʿAbd al-Malik, he approved of Ṭāriq’s words. The Trembling of Makkah at the Killing of Ibn al-Zubayr Ibn ʿAsākir narrated in the biography of al-Ḥajjāj that when he killed Ibn al-Zubayr, Makkah trembled with weeping for ʿAbd Allāh b. al-Zubayr, may God have mercy on him. Al-Ḥajjāj addressed the people and said: “O people, ʿAbd Allāh b. al-Zubayr was among the best of this community until he desired the caliphate and disputed it with its rightful holders, and he deviated in the sanctuary. So God made him taste a painful punishment. Adam was more honored by God than Ibn al-Zubayr, and he was in Paradise, which is nobler than Makkah. When he opposed the command of God and ate from the tree he was forbidden, God expelled him from Paradise. Rise to your prayer, may God have mercy on you.” The Sending of the Head of Ibn al-Zubayr and ʿAbd Allāh b. Ṣafwān to ʿAbd al-Malik Al-Ḥajjāj wrote to ʿAbd al-Malik about what had happened, and sent the head of Ibn al-Zubayr together with the head of ʿAbd Allāh b. Ṣafwān and ʿUmārah b. Ḥazm to ʿAbd al-Malik. He ordered them, when they passed by al-Madīnah, to set up the heads there, then proceed with them to Syria, and they did as he ordered. Al-Ḥajjāj Crucifies the Corpse of ʿAbd Allāh b. al-Zubayr Then al-Ḥajjāj ordered the corpse of Ibn al-Zubayr to be crucified on the mountain pass of Kadāʾ near al-Ḥajūn—it is said upside down. It remained crucified until ʿAbd Allāh b. ʿUmar passed by and said: “God’s mercy be upon you, O Abū Khubayb. By God, you were one who fasted much and stood much in prayer.” Then he said: “Has not the time come for this rider to be taken down?” So al-Ḥajjāj sent, and he was taken down from the trunk and buried there. Al-Ḥajjāj Enters Makkah and Receives the Pledge of Allegiance for ʿAbd al-Malik b. Marwān Al-Ḥajjāj entered Makkah and received the pledge of allegiance from its people for the Commander of the Faithful ʿAbd al-Malik b. Marwān. Al-Ḥajjāj remained in Makkah until he conducted the pilgrimage for the people in this year as well, while he was governor of Makkah, al-Yamāmah, and Yemen.
Tarikh (al-Tabari) 2320No grade recorded
وَهَذِهِ تَرْجَمَةُ أَمِيرِ الْمُؤْمِنِينَ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ ؓ اسمه ونسبه وكنيته هُوَ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ بْنِ الْعَوَّامِ بْنِ خُوَيْلِدِ بْنِ أَسَدِ بْنِ عَبْدِ الْعُزَّى بْنِ قُصَيِّ بْنِ كِلَابٍ، أَبُو بَكْرٍ، وَيُقَالُ لَهُ: أَبُو خُبَيْبٍ، الْقُرَشِيُّ الْأَسَدِيُّ، أَوَّلُ مَوْلُودٍ وُلِدَ بَعْدَ الْهِجْرَةِ بِالْمَدِينَةِ مِنَ الْمُهَاجِرِينَ، وَأُمُّهُ أَسْمَاءُ بِنْتُ أَبِي بَكْرٍ الصِّدِّيقِ، ذَاتُ النِّطَاقَيْنِ، هَاجَرَتْ بِهِ - وَهِيَ حَامِلٌ بِهِ مُتِمٌ - فَوَلَدَتْهُ بِقُبَاءَ أَوَّلَ مَقْدِمِهِمِ الْمَدِينَةَ، وَقِيلَ: إِنَّمَا وَلَدَتْهُ فِي شَوَّالٍ سَنَةَ ثِنْتَيْنِ مِنَ الْهِجْرَةِ. قَالَهُ الْوَاقِدِيُّ، وَمُصْعَبُ بْنُ الزُّبَيْرِ وَغَيْرُهُمَا، وَالْأَوَّلُ أَصَحُّ ; لِمَا رَوَاهُ أَحْمَدُ، عَنْ أُسَامَةَ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ أَسْمَاءَ، أَنَّهَا حَمَلَتْ بِعَبْدِ اللَّهِ بِمَكَّةَ، قَالَتْ: فَخَرَجْتُ بِهِ، وَأَنَا مُتِمٌّ، فَأَتَيْتُ الْمَدِينَةَ، فَنَزَلْتُ فَوَلَدْتُهُ، ثُمَّ أَتَيْتُ رَسُولَ اللَّهِ ﷺ فَوَضَعْتُهُ فِي حِجْرِهِ، ثُمَّ دَعَا بِتَمْرَةٍ فَمَضَغَهَا ثُمَّ تَفَلَ فِي فِيهِ، فَكَانَ أَوَّلَ مَا دَخَلَ فِي جَوْفِهِ رِيقُ رَسُولِ اللَّهِ ﷺ قَالَتْ: ثُمَّ حَنَّكَهُ، ثُمَّ دَعَا لَهُ وَبَرَّكَ عَلَيْهِ، وَكَانَ أَوَّلَ مَوْلُودٍ وُلِدَ فِي الْإِسْلَامِ. وَهُوَ صَحَابِيٌّ جَلِيلٌ، رَوَى عَنِ النَّبِيِّ ﷺ أَحَادِيثَ، وَرَوَى عَنْ أَبِيهِ وَعُمَرَ وَعُثْمَانَ وَغَيْرِهِمْ، وَعَنْهُ جَمَاعَةٌ مِنَ التَّابِعَيْنِ، وَشَهِدَ الْجَمَلَ مَعَ أَبِيهِ وَهُوَ صَغِيرٌ، وَحَضَرَ خُطْبَةَ عُمَرَ بِالْجَابِيَّةِ، وَرَوَاهَا عَنْهُ بِطُولِهَا، ثَبَتَ ذَلِكَ مِنْ غَيْرِ وَجْهٍ. وَقَدِمَ دِمَشْقَ لِغَزْوِ الْقُسْطَنْطِينِيَّةِ، ثُمَّ قَدِمَهَا مَرَّةً أُخْرَى. وَبُويِعَ بِالْخِلَافَةِ أَيَّامَ يَزِيدَ بْنِ مُعَاوِيَةَ، وَلَمَّا مَاتَ يَزِيدُ غَلَبَ عَلَى الْحِجَازِ وَالْيَمَنِ وَالْعِرَاقَيْنِ وَمِصْرَ وَخُرَاسَانَ وَسَائِرِ بِلَادٍ الشَّامِ إِلَّا دِمَشْقَ، وَتَمَّتِ الْبَيْعَةُ لَهُ سَنَةَ أَرْبَعٍ وَسِتِّينَ، وَكَانَ النَّاسُ بِخَيْرٍ فِي زَمَانِهِ. مولده ومبايعته لرسول الله ﷺ وَثَبَتَ مِنْ غَيْرِ وَجْهٍ، عَنْ هِشَامٍ، عَنْ أَبِيهِ، عَنْ أَسْمَاءَ، أَنَّهَا خَرَجَتْ بِعَبْدِ اللَّهِ مِنْ مَكَّةَ مُهَاجِرَةً وَهِيَ حُبْلَى بِهِ، فَوَلَدَتْهُ بِقُبَاءَ أَوَّلَ مَقْدِمِهِمِ الْمَدِينَةَ، فَأَتَتْ بِهِ رَسُولَ اللَّهِ ﷺ فَحَنَّكَهُ، وَسَمَّاهُ عَبْدَ اللَّهِ، وَدَعَا لَهُ، وَفَرِحَ الْمُسْلِمُونَ بِهِ ; لِأَنَّهُ كَانَتِ الْيَهُودُ قَدْ زَعَمُوا أَنَّهُمْ قَدْ سَحَرُوا الْمُهَاجِرِينَ ; فَلَا يُولَدُ لَهُمْ فِي الْمَدِينَةِ، فَلَمَّا وُلِدَ ابْنُ الزُّبَيْرِ كَبَّرَ الْمُسْلِمُونَ، وَقَدْ سَمِعَ عَبْدُ اللَّهِ بْنُ عُمَرَ جَيْشَ الشَّامِ حِينَ كَبَّرُوا عِنْدَ قَتْلِهِ، فَقَالَ: أَمَا وَاللَّهِ لَلَّذِينِ كَبَّرُوا عِنْدَ مَوْلِدِهِ خَيْرٌ مِنْ هَؤُلَاءِ الَّذِينَ كَبَّرُوا عِنْدَ قَتْلِهِ. وَأَذَّنَ الصِّدِّيقُ فِي أُذُنَيْهِ حِينَ وُلِدَ ؓ. وَمَنْ قَالَ: إِنِ الصِّدِّيقَ طَافَ بِهِ حَوْلَ الْكَعْبَةِ، وَهُوَ فِي خِرْقَةٍ فَهُوَ وَاهِمٌ، وَاللَّهُ أَعْلَمُ، وَإِنَّمَا طَافَ الصِّدِّيقُ بِهِ فِي الْمَدِينَةِ لِيَشْتَهِرَ أَمْرُ مِيلَادِهِ عَلَى خِلَافِ مَا زَعَمَتِ الْيَهُودُ. وَقَالَ مُصْعَبٌ الزُّبَيْرِيُّ: كَانَ عَارِضَا عَبْدِ اللَّهِ خَفِيفَيْنِ، وَمَا اتَّصَلَتْ لِحْيَتُهُ حَتَّى بَلَغَ سِتِّينَ سَنَةً. وَعَنْ سَالِمِ بْنِ عَبْدِ اللَّهِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، أَنَّ رَسُولَ اللَّهِ ﷺ كُلِّمَ فِي غِلْمَةٍ تَرَعْرَعُوا ; مِنْهُمْ عَبْدُ اللَّهِ بْنُ جَعْفَرٍ وَعَبْدُ اللَّهِ بْنُ الزُّبَيْرِ، وَعُمَرُ بْنُ أَبِي سَلَمَةَ، فَقِيلَ: يَا رَسُولَ اللَّهِ، لَوْ بَايَعْتَهُمْ فَتُصِيبَهُمْ بَرَكَتُكَ، وَيَكُونُ لَهُمْ ذِكْرٌ. فَأُتِيَ بِهِمْ إِلَيْهِ، فَكَأَنَّهُمْ تَكَعْكَعُوا، وَاقْتَحَمَ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ، فَتَبَسَّمَ رَسُولُ اللَّهِ ﷺ وَقَالَ: إِنَّهُ ابْنُ أَبِيهِ وَبَايَعَهُ. شربه لدم رسول الله ﷺ وَقَدْ رُوِيَ مِنْ غَيْرِ وَجْهٍ أَنَّ عَبْدَ اللَّهِ بْنَ الزُّبَيْرِ شَرِبَ مِنْ دَمِ النَّبِيِّ ﷺ ; كَانَ النَّبِيُّ ﷺ قَدِ احْتَجَمَ فِي طَسْتٍ، فَأَعْطَاهُ عَبْدَ اللَّهِ بْنَ الزُّبَيْرِ لِيُرِيقَهُ فَشَرِبَهُ، فَقَالَ لَهُ: لَا تَمَسُّكَ النَّارُ إِلَّا تَحِلَّةَ الْقَسَمِ، وَوَيْلٌ لَكَ مِنَ النَّاسِ، وَوَيْلٌ لِلنَّاسِ مِنْكَ وَفِي رِوَايَةٍ أَنَّهُ قَالَ لَهُ: يَا عَبْدَ اللَّهِ، اذْهَبْ بِهَذَا الدَّمِ فَأَهْرِقْهُ حَيْثُ لَا يَرَاكَ أَحَدٌ فَلَمَّا بَعُدَ عَمَدَ إِلَى ذَلِكَ الدَّمِ فَشَرِبَهُ، فَلَمَّا رَجَعَ قَالَ: مَا صَنَعْتَ بِالدَّمِ ؟ قَالَ: عَمَدْتُ إِلَى أَخْفَى مَوْضِعٍ عَلِمْتُ فَجَعَلْتُهُ فِيهِ. قَالَ: فَلَعَلَّكَ شَرِبْتَهُ ؟ قَالَ: نَعَمْ. فَقَالَ: لَا تَمَسُّكَ النَّارُ إِلَّا تَحِلَّةَ الْقَسَمِ، وَيْلٌ لِلنَّاسِ مِنْكَ، وَوَيْلٌ لَكَ مِنَ النَّاسِ فَكَانَتْ تِلْكَ الْقُوَّةُ الَّتِي بِهِ مِنْ ذَلِكَ الدَّمِ. وَقَالَ مُحَمَّدُ بْنُ سَعْدٍ: أَنَّ نَوْفًا الْبِكَالِيَّ كَانَ يَقُولُ: إِنِّي لَأَجِدُ فِي كِتَابِ اللَّهِ الْمُنَزَّلِ أَنَّ ابْنَ الزُّبَيْرِ فَارِسُ الْخُلَفَاءِ. مكانته الدينية وعبادته وَقَالَ حَمَّادُ بْنُ زَيْدٍ، عَنْ ثَابِتٍ الْبُنَانِيِّ قَالَ: كُنْتُ أَمُرُّ بِعَبْدِ اللَّهِ بْنِ الزُّبَيْرِ وَهُوَ يُصَلِّي خَلْفَ الْمَقَامِ كَأَنَّهُ خَشَبَةٌ مَنْصُوبَةٌ لَا يَتَحَرَّكُ. وَقَالَ الْأَعْمَشُ، عَنْ يَحْيَى بْنِ وَثَّابٍ: كَانَ ابْنُ الزُّبَيْرِ إِذَا سَجَدَ وَقَعَتِ الْعَصَافِيرُ عَلَى ظَهْرِهِ، تَصْعَدُ وَتَنْزِلُ لَا تَرَاهُ إِلَّا جِذْمَ حَائِطٍ. وَقَالَ غَيْرُهُ: كَانَ ابْنُ الزُّبَيْرِ يَقُومُ لَيْلَهُ حَتَّى يُصْبِحَ، وَيَرْكَعُ لَيْلَهُ حَتَّى يُصْبِحَ، وَيَسْجُدُ لَيْلَهُ حَتَّى يُصْبِحَ. وَقَالَ بَعْضُهُمْ: رَكَعَ ابْنُ الزُّبَيْرِ يَوْمًا فَقَرَأْتُ الْبَقَرَةَ وَآلَ عِمْرَانَ وَالنِّسَاءَ وَالْمَائِدَةَ وَمَا رَفَعَ رَأْسَهُ. وَقَالَ عَبْدُ الرَّزَّاقِ، عَنِ ابْنِ جُرَيْجٍ، عَنْ عَطَاءٍ قَالَ: كُنْتُ إِذَا رَأَيْتُ ابْنَ الزُّبَيْرِ يُصَلِّي كَأَنَّهُ كَعْبٌ رَاتِبٌ. وَفِي رِوَايَةٍ: ثَابِتٌ. وَقَالَ أَحْمَدُ: تَعَلَّمَ عَبْدُ الرَّزَّاقِ الصَّلَاةَ مَنِ ابْنِ جُرَيْجٍ، وَابْنُ جُرَيْجٍ مِنْ عَطَاءٍ، وَعَطَاءٌ مِنِ ابْنِ الزُّبَيْرِ، وَابْنُ الزُّبَيْرِ مِنَ الصِّدِّيقِ، وَ الصِّدِّيقُ مِنْ رَسُولِ اللَّهِ ﷺ. وَعَنِ ابْنِ الْمُنْكَدِرِ قَالَ: لَوْ رَأَيْتَ ابْنَ الزُّبَيْرِ يُصَلِّي كَأَنَّهُ غُصْنُ شَجَرَةٍ تَصْفِقُهَا الرِّيحُ، وَالْمَنْجَنِيقُ يَقَعُ هَاهُنَا وَهَاهُنَا. قَالَ سُفْيَانُ: كَأَنَّهُ لَا يُبَالِي. وَحَكَى بَعْضُهُمْ لِعُمَرَ بْنِ عَبْدِ الْعَزِيزِ أَنَّ حَجَرًا مِنَ الْمَنْجَنِيقِ وَقَعَ عَلَى شُرَّافَةِ الْمَسْجِدِ فَطَارَتْ فِلْقَةٌ مِنْهُ فَمَرَّتْ بَيْنَ لِحْيَةِ ابْنِ الزُّبَيْرِ وَحَلْقِهِ، فَمَا زَالَ عَنْ مَقَامِهِ، وَلَا عُرِفَ ذَلِكَ فِي صَوْتِهِ. فَقَالَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ لَا إِلَهَ إِلَّا اللَّهُ، جَادَ مَا وَصَفْتَ. وَقَالَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ يَوْمًا لِابْنِ أَبِي مُلَيْكَةَ: صِفْ لَنَا عَبْدَ اللَّهِ بْنَ الزُّبَيْرِ. فَقَالَ: وَاللَّهِ مَا رَأَيْتُ جِلْدًا قَطُّ رُكِّبَ عَلَى لَحْمٍ، وَلَا لَحْمًا عَلَى عَصَبٍ، وَلَا عَصَبًا عَلَى عَظْمٍ مِثْلَهُ، وَلَا رَأَيْتُ نَفْسًا رُكِّبَتْ بَيْنَ جَنْبَيْنِ مِثْلَ نَفْسِهِ، وَلَقَدْ مَرَّتْ آجُرَّةٌ مِنْ رَمْيِ الْمَنْجَنِيقِ بَيْنَ لِحْيَتِهِ وَصَدْرِهِ، فَوَاللَّهِ مَا جَشِعَ وَلَا قَطَعَ لَهَا قِرَاءَتَهُ، وَلَا رَكَعَ دُونَ مَا كَانَ يَرْكَعُ، وَكَانَ إِذَا دَخَلَ فِي الصَّلَاةِ خَرَجَ مِنْ كُلِّ شَيْءٍ إِلَيْهَا، وَلَقَدْ كَانَ يَرْكَعُ فَيَكَادُ يَقَعُ الرَّخَمُ عَلَى ظَهْرِهِ، وَيَسْجُدُ فَكَأَنَّهُ ثَوْبٌ مَطْرُوحٌ. وَسُئِلَ ابْنُ عَبَّاسٍ عَنِ ابْنِ الزُّبَيْرِ فَقَالَ: كَانَ قَارِئًا لِكِتَابِ اللَّهِ، مُتَّبِعًا لِسُنَّةِ رَسُولِ اللَّهِ، قَانِتًا لِلَّهِ، صَائِمًا فِي الْهَوَاجِرِ مِنْ مَخَافَةِ اللَّهِ، ابْنُ حَوَارِيِّ رَسُولِ اللَّهِ، وَأُمُّهُ بِنْتُ الصِّدِّيقِ، وَخَالَتُهُ عَائِشَةُ حَبِيبَةُ حَبِيبِ اللَّهِ، زَوْجَةُ رَسُولِ اللَّهِ، فَلَا يَجْهَلُ حَقَّهُ إِلَّا مَنْ أَعْمَاهُ اللَّهُ. وَرُوِيَ أَنَّ ابْنَ الزُّبَيْرِ كَانَ يَوْمًا يُصَلِّي فَسَقَطَتْ حَيَّةٌ مِنَ السَّقْفِ تَطَوَّقَتْ عَلَى بَطْنِ ابْنِهِ هَاشِمٍ، فَصَرَخَ النِّسْوَةُ، وَانْزَعَجَ أَهْلُ الْمَنْزِلِ، وَاجْتَمَعُوا عَلَى قَتْلِ تِلْكَ الْحَيَّةَ، ف?قَتَلُوهَا وَسَلِمَ الْوَلَدُ ; فَعَلُوا هَذَا كُلَّهُ وَابْنُ الزُّبَيْرِ فِي الصَّلَاةِ لَمْ يَلْتَفِتْ، وَلَا دَرَى بِمَا جَرَى لِابْنِهِ حَتَّى سَلَّمَ. وَقَالَ الزُّبَيْرُ بْنُ بَكَّارٍ: أَنَّ ابْنَ الزُّبَيْرِ كَانَ يُوَاصِلُ الصَّوْمَ سَبْعًا ; يَصُومُ يَوْمَ الْجُمْعَةِ وَلَا يُفْطِرُ إِلَّا لَيْلَةَ الْجُمْعَةِ الْأُخْرَى، وَيَصُومُ بِالْمَدِينَةِ وَلَا يُفْطِرُ إِلَّا فِي مَكَّةَ، وَيَصُومُ بِمَكَّةَ فَلَا يُفْطِرُ إِلَّا فِي الْمَدِينَةِ، وَكَانَ إِذَا أَفْطَرَ أَوَّلُ مَا يُفْطِرُ عَلَى لَبَنِ لِقْحَةٍ، وَسَمْنٍ، وَصَبِرٍ. وَفِي رِوَايَةٍ أُخْرَى: فَأَمَّا اللَّبَنُ فَيَعْصِمُهُ، وَأَمَّا السَّمْنُ فَيَقْطَعُ عَنْهُ الْعَطَشَ، وَأَمَّا الصَّبِرُ فَيُفَتِّقُ الْأَمْعَاءَ. وَعَنِ ابْنِ أَبِي مُلَيْكَةَ قَالَ: كَانَ ابْنُ الزُّبَيْرِ يُوَاصِلُ سَبْعَةَ أَيَّامٍ، وَيُصْبِحُ فِي الْيَوْمِ الثَّامِنِ وَهُوَ أَلْيَثُنَا. وَرُوِيَ مِثْلُهُ مِنْ غَيْرِ وَجْهٍ، وَقَالَ بَعْضُهُمْ: لَمْ يَكُنْ يَأْكُلُ فِي شَهْرِ رَمَضَانَ سِوَى مَرَّةٍ وَاحِدَةٍ فِي وَسَطِهِ. وَقَالَ خَالِدُ بْنُ أَبِي عِمْرَانَ: كَانَ ابْنُ الزُّبَيْرِ لَا يُفْطِرُ مِنَ الشَّهْرِ إِلَّا ثَلَاثَةَ أَيَّامٍ، وَمَكَثَ أَرْبَعِينَ سَنَةً لَمْ يَنْزِعْ ثَوْبَهُ عَنْ ظَهْرِهِ. وَقَالَ لَيْثٌ عَنْ مُجَاهِدٍ: لَمْ يَكُنْ أَحَدٌ يُطِيقُ مَا يُطِيقُهُ ابْنُ الزُّبَيْرِ مِنَ الْعِبَادَةِ ؓ. وَلَقَدْ جَاءَ سَيْلٌ مَرَّةً فَطَبَّقَ الْبَيْتَ، فَجَعَلَ ابْنُ الزُّبَيْرِ يَطُوفُ سِبَاحَةً. وَقَالَ بَعْضُهُمْ: كَانَ ابْنُ الزُّبَيْرِ لَا يُنَازَعُ فِي ثَلَاثٍ: فِي الْعِبَادَةِ، وَالشَّجَاعَةِ، وَالْفَصَاحَةِ، وَقَدْ ثَبَتَ أَنَّ عُثْمَانَ جَعَلَهُ فِي النَّفَرِ الَّذِينَ نَسَخُوا الْمَصَاحِفَ مَعَ زَيْدِ بْنِ ثَابِتٍ، وَسَعِيدِ بْنِ الْعَاصِ، وَعَبْدِ الرَّحْمَنِ بْنِ الْحَارِثِ بْنِ هِشَامٍ، وَذَكَرَهُ سَعِيدُ بْنُ الْمُسَيَّبِ فِي خُطَبَاءِ الْإِسْلَامِ مَعَ مُعَاوِيَةَ وَابْنِهِ، وَسَعِيدِ بْنِ الْعَاصِ وَابْنِهِ، وَقَالَ عَبْدُ الْوَاحِدِ بْنُ أَيْمَنَ: رَأَيْتُ عَلَى ابْنِ الزُّبَيْرِ رِدَاءً يَمَانِيًّا عَدَنِيًّا يُصَلِّي فِيهِ، وَكَانَ صَيِّتًا ; إِذَا خَطَبَ يُجَاوِبُهُ الْجَبَلَانِ أَبُو قُبَيْسٍ، وَزَرُودُ. صفة عبد الله بن الزبير وَكَانَ آدَمَ نَحِيفًا، لَيْسَ بِالطَّوِيلِ، وَكَانَ بَيْنَ عَيْنَيْهِ أَثَرُ السُّجُودِ، كَثِيرَ الْعِبَادَةِ، مُجْتَهِدًا، شَهْمًا، فَصِيحًا، صَوَّامًا قَوَّامًا، شَدِيدَ الْبَأْسِ، ذَا أَنَفَةٍ، لَهُ نَفْسٌ شَرِيفَةٌ وَهِمَّةٌ عَالِيَةٌ، وَكَانَ خَفِيفَ اللِّحْيَةِ، لَيْسَ فِي وَجْهِهِ مِنَ الشَّعْرِ إِلَّا قَلِيلًا، وَكَانَتْ لَهُ جُمَّةٌ، وَكَانَ لَهُ لِحْيَةٌ صَفْرَاءُ. شهود عبد الله بن الزبير الغزوات وشجاعته وَقَدْ ذَكَرْنَا أَنَّهُ شَهِدَ مَعَ عَبْدِ اللَّهِ بْنِ أَبِي سَرْحٍ قِتَالَ الْبَرْبَرِ ; وَكَانُوا فِي عِشْرِينَ وَمِائَةِ أَلْفٍ، وَالْمُسْلِمُونَ عِشْرِينَ أَلْفًا، فَأَحَاطُوا بِهِمْ مِنْ كُلِّ جَانِبٍ، فَمَا زَالَ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ يَحْتَالُ حَتَّى رَكِبَ فِي ثَلَاثِينَ فَارِسًا، وَسَارَ نَحْوَ مَلِكِ الْبَرْبَرِ، وَهُوَ مُنْفَرِدٌ وَرَاءَ الْجَيْشِ، وَجَوَارِيهِ يُظَلِّلْنَهُ بِرِيشِ النَّعَامِ، فَسَاقَ حَتَّى انْتَهَى إِلَيْهِ، وَالنَّاسُ يَظُنُّونَ أَنَّهُ ذَاهِبٌ فِي رِسَالَةٍ إِلَيْهِ، فَلَمَّا فَهِمَهُ الْمَلِكُ وَلَّى مُدْبِرًا، فَلَحِقَهُ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ فَقَتَلَهُ، وَاحْتَزَّ رَأْسَهُ، وَجَعَلَهُ فَوْقَ رُمْحِهِ، وَكَبَّرَ وَكَبَّرَ الْمُسْلِمُونَ، وَحَمَلُوا عَلَى الْبَرْبَرِ فَهَزَمُوهُمْ بَيْنَ أَيْدِيهِمْ، فَقَتَلُوا مِنْهُمْ خَلْقًا كَثِيرًا، وَغَنِمُوا مَغَانِمَ كَثِيرَةً جِدًّا، وَبَعْثَ ابْنُ أَبِي سَرْحٍ بِالْبِشَارَةِ مَعَ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ، فَقَصَّ عَلَى عُثْمَانَ الْخَبَرَ، وَكَيْفَ جَرَى، فَقَالَ لَهُ عُثْمَانُ: أَتَسْتَطِيعُ أَنَّ تُؤَدِّيَ هَذَا لِلنَّاسِ فَوْقَ الْمِنْبَرِ ؟ قَالَ: نَعَمْ. فَصَعِدَ ابْنُ الزُّبَيْرِ فَوْقَ الْمِنْبَرِ، فَخَطَبَ النَّاسَ، وَذَكَرَ لَهُمْ كَيْفِيَّةَ مَا جَرَى. قَالَ عَبْدُ اللَّهِ: فَالْتَفَتُّ فَإِذَا أَبِي الزُّبَيْرُ فِي جُمْلَةِ مِنْ حَضَرَ، فَلَمَّا تَبَيَّنْتُ وَجْهَهُ كَادَ أَنْ يُرْتَجَ عَلَيَّ فِي الْكَلَامِ مِنْ هَيْبَتِهِ فِي قَلْبِي، فَزَبَرَنِي بِعَيْنِهِ، وَأَشَارَ إِلَيَّ لِيَحْصِبَنِي، فَمَضَيْتُ فِي الْخُطْبَةِ كَمَا كُنْتُ، فَلَمَّا نَزَلْتُ قَالَ: وَاللَّهِ لَكَأَنِي أَسْمَعُ خُطْبَةَ أَبِي بَكْرٍ الصِّدِّيقِ حِينَ سَمِعْتُ خُطْبَتَكَ يَا بُنَيَّ. وَقَالَ أَحْمَدُ بْنُ أَبِي الْحَوَارِيِّ: سَمِعْتُ أَبَا سُلَيْمَانَ الدَّارَانِيَّ يَقُولُ: خَرَجَ ابْنُ الزُّبَيْرِ فِي لَيْلَةٍ مُقْمِرَةٍ عَلَى رَاحِلَةٍ لَهُ، فَنَزَلَ يَبُولُ، فَالْتَفَتَ فَإِذَا عَلَى الرَّاحِلَةِ شَيْخٌ أَبْيَضُ الرَّأْسِ وَاللِّحْيَةِ، فَشَدَّ عَلَيْهِ ابْنُ الزُّبَيْرِ فَتَنَحَّى عَنْهَا، فَرَكِبَ ابْنُ الزُّبَيْرِ رَاحِلَتَهُ وَمَضَى، قَالَ: فَنَادَاهُ: وَاللَّهِ يَابْنَ الزُّبَيْرِ لَوْ دَخَلَ قَلْبَكَ اللَّيْلَةَ مِنِّي شَعْرَةٌ لَخَبَلْتُكَ. قَالَ: وَمِنْكَ أَنْتَ يَا لَعِينُ يَدْخُلُ قَلْبِي شَيْءٌ ؟ ! وَقَدْ رُوِيَ لِهَذِهِ الْحِكَايَةِ شَوَاهِدُ مِنْ وُجُوهٍ أُخْرَى جَيِّدَةٍ. وَعَنْ عَامِرِ بْنِ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ قَالَ: أَقْبَلَ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ مِنَ الْعُمْرَةِ فِي رَكْبٍ مِنْ قُرَيْشٍ، فَلَمَّا كَانُوا عِنْدَ التَّنَاضِبِ أَبْصَرُوا رَجُلًا عِنْدَ شَجَرَةٍ، فَتَقَدَّمَهُمُ ابْنُ الزُّبَيْرِ، فَلَمَّا انْتَهَى إِلَيْهِ سَلَّمَ عَلَيْهِ فَلَمْ يَعْبَأْ بِهِ، وَرَدَّ رَدًّا ضَعِيفًا، وَنَزَلَ ابْنُ الزُّبَيْرِ فَلَمْ يَتَحَرَّكْ لَهُ الرَّجُلُ، فَقَالَ لَهُ ابْنُ الزُّبَيْرِ: تَنَحَّ عَنِ الظِّلِّ. فَانْحَازَ مُتَكَارِهًا، قَالَ ابْنُ الزُّبَيْرِ: فَجَلَسْتُ، وَأَخَذْتُ بِيَدِهِ، وَقَلْتُ: مَنْ أَنْتَ ؟ فَقَالَ: رَجُلٌ مِنَ الْجِنِّ. فَمَا عَدَا أَنْ قَالَهَا حَتَّى قَامَتْ كُلُّ شَعْرَةٍ مِنِّي فَاجْتَذَبْتُهُ، وَقَلْتُ: أَنْتَ رَجُلٌ مِنَ الْجِنِّ وَتَبْدُو لِي هَكَذَا ؟ وَإِذْ لَيْسَ لَهُ سُفْلَةٌ، وَانْكَسَرَ وَنَهَرْتُهُ، وَقُلْتُ: إِلَيَّ تَتَبَدَّى وَأَنْتَ مِنْ أَهْلِ الْأَرْضِ، فَذَهَبَ هَارِبًا، وَجَاءَ أَصْحَابِي، فَقَالُوا: أَيْنَ الرَّجُلُ الَّذِي كَانَ عِنْدَكَ ؟ فَقُلْتُ: إِنَّهُ كَانَ مِنَ الْجِنِّ فَهَرَبَ. قَالَ: فَمَا مِنْهُمْ رَجُلٌ إِلَّا سَقَطَ إِلَى الْأَرْضِ عَنْ رَاحِلَتِهِ، فَأَخَذْتُ كُلَّ رَجُلٍ مِنْهُمْ، فَشَدَدْتُهُ عَلَى رَاحِلَتِهِ، حَتَّى أَتَيْتُ بِهِمْ أَمَجَ وَمَا يَعْقِلُونَ. وَقَالَ سُفْيَانُ بْنُ عُيَيْنَةَ: قَالَ ابْنُ الزُّبَيْرِ: دَخَلْتُ الْمَسْجِدَ ذَاتَ لَيْلَةٍ، فَإِذَا نِسْوَةٌ يَطُفْنَ بِالْبَيْتِ، فَأَعْجَبْنَنِي، فَلَمَّا قَضَيْنَ طَوَافَهُنَّ خَرَجْنَ، فَخَرَجْتُ فِي إِثْرِهِنَّ ; لِأَعْلَمَ أَيْنَ مَنْزِلُهُنَّ، فَخَرَجْنَ مِنْ مَكَّةَ حَتَّى أَتَيْنَ الْعَقَبَةَ، ثُمَّ انْحَدَرْنَ حَتَّى أَتَيْنَ فَجًّا فَدَخَلْنَ فِي خَرِبَةٍ، فَدَخَلْتُ فِي إِثْرِهِنَّ، فَإِذَا مَشْيَخَةٌ جُلُوسٌ فَقَالُوا: مَا جَاءَ بِكَ يَابْنَ الزُّبَيْرِ ؟ فَقُلْتُ لَهُمْ: مَنْ أَنْتُمْ ؟ قَالُوا: الْجِنُّ، وَتِلْكَ النِّسْوَةُ نِسَاؤُنَا، فَمَا تَشْتَهِي يَابْنَ الزُّبَيْرِ ؟ فَقُلْتُ: أَشْتَهِي رُطَبًا، وَمَا بِمَكَّةَ يَوْمَئِذٍ مِنْ رُطَبَةٍ، فَأَتَوْنِي بِرُطَبٍ فَأَكَلْتُ، ثُمَّ قَالُوا: احْمِلْ مَا بَقِيَ مَعَكَ، فَجِئْتُ بِهِ الْمَنْزِلَ، فَوَضَعْتُهُ فِي سَفَطٍ، وَوَضَعْتُ السَّفَطَ فِي صُنْدُوقٍ، ثُمَّ وَضَعْتُ رَأْسِي لِأَنَامَ، فَبَيْنَمَا أَنَا بَيْنَ النَّائِمِ وَالْيَقْظَانِ إِذْ سَمِعْتُ جَلَبَةً فِي الْبَيْتِ، فَقَالَ بَعْضُهُمْ لِبَعْضٍ: أَيْنَ وَضَعَهُ ؟ قَالُوا: فِي الصُّنْدُوقِ. فَفَتَحُوهُ، فَإِذَا هُوَ فِي السَّفَطِ دَاخِلَهُ، فَهَمُّوا بِفَتْحِهِ، فَقَالَ بَعْضُهُمْ: إِنَّهُ ذَكَرَ اسْمَ اللَّهِ عَلَيْهِ، فَأَخَذُوا السَّفَطَ بِمَا فِيهِ، فَذَهَبُوا بِهِ، قَالَ: فَلَمْ آسَفْ عَلَى شَيْءٍ أَسَفِي كَيْفَ لَمْ أَثِبْ عَلَيْهِمْ وَهُمْ فِي الْبَيْتِ. وَقَدْ كَانَ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ مِمَّنْ حَاجَفَ عَنْ عُثْمَانَ يَوْمَ الدَّارِ، وَجُرِحَ يَوْمَئِذٍ بِضْعَ عَشْرَةَ جِرَاحَةً، وَكَانَ عَلَى الرَّجَّالَةِ يَوْمَ الْجَمَلِ، وَجُرِحَ يَوْمَئِذٍ تِسْعَ عَشْرَةَ جِرَاحَةً أَيْضًا، وَقَدْ تَبَارَزَ يَوْمَئِذٍ هُوَ وَمَالِكُ بْنُ الْحَارِثِ بْنِ الْأَشْتَرِ فَاتَّحَدَا فَصَرَعَ الْأَشْتَرُ ابْنَ الزُّبَيْرِ، فَلَمْ يَتَمَكَّنِ الْأَشْتَرُ مِنَ الْقِيَامِ عَنْهُ، بَلِ احْتَضَنَهُ ابْنُ الزُّبَيْرِ وَجَعَلَ يُنَادِي، وَيَقُولُ: اقْتُلُونِي وَمَالِكًا وَاقْتُلُوا مَالِكًا مَعِي فَأَرْسَلَهَا مَثَلًا، ثُمَّ تَفَرَّقَا، وَلَمْ يَقْدِرْ عَلَيْهِ الْأَشْتَرُ، وَقَدْ قِيلَ: إِنَّهُ جُرِحَ يَوْمَئِذٍ بِضْعًا وَأَرْبَعِينَ جِرَاحَةً، وَلَمْ يُوجَدْ إِلَّا بَيْنَ الْقَتْلَى وَبِهِ رَمَقٌ، وَقَدْ أَعْطَتْ عَائِشَةُ لِمَنْ بَشَّرَهَا أَنَّهُ لَمْ يُقْتَلْ عَشَرَةَ آلَافِ دِرْهَمٍ، وَسَجَدَتْ لِلَّهِ شُكْرًا، وَقَدْ كَانَتْ تُحِبُّهُ حُبًّا شَدِيدًا ; لِأَنَّهُ ابْنُ أُخْتِهَا، وَكَانَ عَزِيزًا عَلَيْهَا، وَقَدْ رُوِيَ عَنْ عُرْوَةَ أَنَّهُ قَالَ: لَمْ تَكُنْ عَائِشَةُ تُحِبُّ أَحَدًا بَعْدَ رَسُولِ اللَّهِ ﷺ وَأَبِي بَكْرٍ مِثْلَ حُبِّهَا عَبْدَ اللَّهِ بْنَ الزُّبَيْرِ. وَقَالَ: وَمَا رَأَيْتُ أَبِي وَعَائِشَةَ يَدْعُوَانِ لِأَحَدٍ مِنَ الْخَلْقِ مِثْلَ دُعَائِهِمَا لِابْنِ الزُّبَيْرِ. النابغة الجعدي وعبد الله بن الزبير وَعَنْ عَمِّهِ عَبْدِ اللَّهِ بْنِ عُرْوَةَ قَالَ: أَقْحَمَتِ السَّنَةُ نَابِغَةَ بَنِي جَعْدَةَ، فَدَخَلَ عَلَى عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ الْمَسْجِدَ الْحَرَامَ، فَأَنْشَدَهُ هَذِهِ الْأَبْيَاتِ: حَكَيْتَ لَنَا الصِّدِّيقَ لَمَّا وَلِيتَنَا وَعُثْمَانَ وَالْفَارُوقَ فَارْتَاحَ مُعْدِمُ وَسَوَّيْتَ بَيْنَ النَّاسِ فِي الْحَقِّ فَاسْتَوَوْا فَعَادَ صَبَاحًا حَالِكُ اللَّيْلِ مُظْلِمُ أَتَاكَ أَبُو لَيْلَى يَجُوبُ بِهِ الدُّجَا دُجَى اللَّيْلِ جَوَّابُ الْفَلَاةِ عَثَمْثَمُ لِتَجْبُرَ مِنْهُ جَانِبًا ذَعْذَعَتْ بِهِ صُرُوفُ اللَّيَالِي وَالزَّمَانُ الْمُصَمِّمُ فَقَالَ لَهُ ابْنُ الزُّبَيْرِ: هَوِّنْ عَلَيْكَ أَبَا لَيْلَى، فَإِنَّ الشِّعْرَ أَهْوَنُ وَسَائِلِكَ عِنْدَنَا، أَمَّا صِفْوَةُ مَالِنَا فَلِآلِ الزُّبَيْرِ، وَأَمَّا عَفْوُهُ فَإِنَّ بَنِي أَسَدٍ يَشْغَلُهَا عَنْكَ وَتَيْمًا، وَلَكِنْ لَكَ فِي مَالِ اللَّهِ حَقَّانِ: حَقٌّ بِرُؤْيَتِكَ لِرَسُولِ اللَّهِ ﷺ، وَحَقٌّ لِشَرِكَتِكَ أَهْلَ الْإِسْلَامِ فِي فَيْئِهِمْ. ثُمَّ أَخَذَ بِيَدِهِ فَأَدْخَلَهُ دَارَ النَّعَمِ، فَأَعْطَاهُ قَلَائِصَ سَبْعًا، وَجَمَلًا رَحِيلًا، وَأَوْقَرَ لَهُ الرِّكَابَ بُرًّا وَتَمْرًا وَثِيَابًا، فَجَعَلَ النَّابِغَةُ يَسْتَعْجِلُ، وَيَأْكُلُ الْحَبَّ صِرْفًا، فَقَالَ لَهُ ابْنُ الزُّبَيْرِ: وَيْحَ أَبِي لَيْلَى، لَقَدْ بَلَغَ الْجَهْدُ. فَقَالَ النَّابِغَةُ: أَشْهَدُ لَسَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: مَا وَلِيَتْ قُرَيْشٌ فَعَدَلَتْ، وَاسْتُرْحِمَتْ فَرَحِمَتْ، وَحَدَّثَتْ فَصَدَقَتْ، وَوَعَدَتْ خَيْرًا فَأَنْجَزَتْ، فَأَنَا وَالنَّبِيُّونَ فُرَّاطُ الْقَاصِفِينَ. عبد الله بن الزبير ومعاوية بن أبي سفيان وَقَالَ مُحَمَّدُ بْنُ مَرْوَانَ صَاحِبُ كِتَابِ " الْمُجَالَسَةِ ": ثَنَا هِشَامُ بْنُ سُلَيْمَانَ الْمَخْزُومِيُّ، عَنْ أَبِيهِ، قَالَ: أَذِنَ مُعَاوِيَةُ لِلنَّاسِ فَدَخَلُوا عَلَيْهِ، فَاحْتَفَلَ الْمَجْلِسُ، وَهُوَ عَلَى سَرِيرِهِ، فَأَجَالَ بَصَرَهُ فِيهِمْ، ثُمَّ قَالَ: أَنْشِدُونِي لِقُدَمَاءِ الْعَرَبِ ثَلَاثَةَ أَبْيَاتٍ جَامِعَةٍ، مِنْ أَجْمَعَ مَا قَالَتْهَا الْعَرَبُ. ثُمَّ قَالَ: يَا أَبَا خُبَيْبٍ. فَقَالَ: مَهْيَمْ ؟ قَالَ: أَنْشِدْنِي ذَلِكَ. فَقَالَ: نَعَمْ يَا أَمِيرَ الْمُؤْمِنِينَ، بِثَلَاثِمِائَةِ أَلْفٍ ; كُلُّ بَيْتٍ بِمِائَةِ أَلْفٍ. قَالَ: نَعَمْ، إِنْ سَاوَتْ. قَالَ: أَنْتَ بِالْخِيَارِ، وَأَنْتَ وَافٍ كَافٍ. فَأَنْشَدَهُ لِلْأَفْوَهِ الْأَوَدِيِّ: بَلَوْتُ النَّاسَ قَرْنًا بَعْدَ قَرْنٍ فَلَمْ أَرَ غَيْرَ خَتَّالٍ وَقَالِ فَقَالَ: صَدَقَ. وَلَمْ أَرَ فِي الْخُطُوبِ أَشَدَّ وَقْعًا وَكَيْدًا مِنْ مُعَادَاةِ الرِّجَالِ فَقَالَ: صَدَقَ. وَذُقْتُ مَرَارَةَ الْأَشْيَاءِ طُرًّا فَمَا شَيْءٌ أَمَرُّ مِنَ السُّؤَالِ فَقَالَ: صَدَقَ. ثُمَّ قَالَ مُعَاوِيَةُ: هِيهِ يَا أَبَا خُبَيْبٍ. قَالَ: إِلَى هَاهُنَا انْتَهَى. قَالَ: فَدَعَا مُعَاوِيَةُ بِثَلَاثِينَ عَبْدًا، عَلَى عُنُقِ كُلِّ وَاحِدٍ مِنْهُمْ بَدْرَةٌ، وَهِيَ عَشَرَةُ آلَافِ دِرْهَمٍ، فَمَرُّوا بَيْنَ يَدَيِ ابْنِ الزُّبَيْرِ حَتَّى انْتَهَوْا إِلَى دَارِهِ. وَعَنْ جُوَيْرِيَّةَ بْنِ أَسْمَاءَ، أَنَّ مُعَاوِيَةَ لَمَّا حَجَّ تَلَقَّاهُ النَّاسُ، وَتَخَلَّفَ ابْنُ الزُّبَيْرِ، ثُمَّ جَاءَهُ وَقَدْ حَلَقَ رَأْسَهُ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، مَا أَكْثَرَ جِحَرَةَ رَأْسِكَ ؟ فَقَالَ لَهُ: اتَّقِ ; لَا تَخْرُجْ عَلَيْكَ مِنْهَا حَيَّةٌ فَتَقْتُلَكَ. فَلَمَّا أَفَاضَ مُعَاوِيَةُ طَافَ مَعَهُ ابْنُ الزُّبَيْرِ وَهُوَ آخِذٌ بِيَدِهِ، ثُمَّ اسْتَدْعَاهُ إِلَى دَارِهِ وَمَنَازِلِهِ بِقُعَيْقِعَانَ، فَذَهَبَ مَعَهُ إِلَيْهَا، فَلَمَّا خَرَجَا قَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّ النَّاسَ يَقُولُونَ: جَاءَ مَعَهُ أَمِيرُ الْمُؤْمِنِينَ إِلَى دُورِهِ وَمَنَازِلِهِ فَفَعَلَ مَاذَا ؟ لَا وَاللَّهِ لَا أَدَعُكَ حَتَّى تُعْطِيَنِي مِائَةَ أَلْفٍ. فَأَعْطَاهُ، فَجَاءَ مَرْوَانَ فَقَالَ: وَاللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ مَا رَأَيْتُ مِثْلَكَ ; جَاءَكَ رَجُلٌ قَدْ سَمَّى بَيْتَ مَالِ الدِّيوَانِ، وَبَيْتَ الْخِلَافَةِ، وَبَيْتَ كَذَا وَبَيْتَ كَذَا، فَأَعْطَيْتَهُ مِائَةَ أَلْفٍ. فَقَالَ لَهُ: وَيْلَكَ؛ فَكَيْفَ أَصْنَعُ بِابْنِ الزُّبَيْرِ ؟ وَعَنْ هِشَامِ بْنِ عُرْوَةَ قَالَ: سَأَلَ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ مُعَاوِيَةَ شَيْئًا فَمَنَعَهُ، فَقَالَ: وَاللَّهِ مَا أَجْهَلُ أَنْ أَلْزَمَ هَذِهِ الْبَنِيَّةَ، فَلَا أَشْتُمُ لَكَ عِرْضًا، وَلَا أَقَصِبُ لَكَ حَسَبًا، وَلَكِنِّي أَسْدُلُ عِمَامَتِي مِنْ بَيْنِ يَدَيَّ ذِرَاعًا، وَمِنْ خَلْفِي ذِرَاعًا فِي طَرِيقِ أَهْلِ الشَّامِ، وَأَذْكُرُ سِيرَةَ أَبِي بَكْرٍ الصِّدِّيقِ وَعُمَرَ، فَيَقُولُ النَّاسُ: مَنْ هَذَا ؟ فَيَقُولُونَ: ابْنُ حَوَارِيِّ رَسُولِ اللَّهِ ﷺ وَابْنُ بِنْتِ الصِّدِّيقِ. فَقَالَ مُعَاوِيَةُ: حَسْبُكَ بِهَذَا شَرًّا. ثُمَّ قَالَ: هَاتِ حَوَائِجَكَ. وَعَنْ سَعِيدِ بْنِ يَزِيدَ قَالَ: دَخَلَ ابْنُ الزُّبَيْرِ عَلَى مُعَاوِيَةَ، فَأَمَرَ ابْنًا لَهُ صَغِيرًا فَلَطَمَهُ لَطْمَةً دَوَّخَ مِنْهَا رَأْسَهُ، فَلَمَّا أَفَاقَ ابْنُ الزُّبَيْرِ قَالَ لِلصَّبِيِّ: ادْنُ مِنِّي. فَدَنَا مِنْهُ، فَقَالَ لَهُ: الْطِمْ مُعَاوِيَةَ. قَالَ: لَا أَفْعَلُ. قَالَ: وَلِمَ ؟ قَالَ: لِأَنَّهُ أَبِي. فَرَفَعَ ابْنُ الزُّبَيْرِ يَدَهُ، فَلَطَمَ الصَّبِيَّ لَطْمَةً جَعَلَ يَدُورُ مِنْهَا كَمَا تَدُورُ الدُّوَّامَةُ، فَقَالَ مُعَاوِيَةُ: تَفْعَلُ هَذَا بِغُلَامٍ لَمْ تَجْرِ عَلَيْهِ الْأَحْكَامُ ؟ قَالَ: إِنَّهُ وَاللَّهِ قَدْ عَرَفَ مَا يَضُرُّهُ مِمَّا يَنْفَعُهُ، فَأَحْبَبْتُ أَنْ أُحْسِنَ أَدَبَهُ. وَقَالَ أَبُو الْحَسَنِ عَلِيُّ بْنُ مُحَمَّدٍ الْمَدَائِنِيِّ، عَنْ عَبْدِ اللَّهِ بْنِ أَبِي بَكْرٍ قَالَ: لَحِقَ ابْنُ الزُّبَيْرِ مُعَاوِيَةَ وَهُوَ سَائِرٌ إِلَى الشَّامِ مِنَ الْمَدِينَةِ، فَوَجَدَهُ وَهُوَ يَنْعَسُ عَلَى رَاحِلَتِهِ، فَقَالَ لَهُ: أَتَنْعَسُ وَأَنَا مَعَكَ ؟ أَمَا تَخَافُ مِنِّي أَنْ أَقْتُلَكَ ؟ فَقَالَ: إِنَّكَ لَسْتَ مِنْ قُتَّالِ الْمُلُوكِ، إِنَّمَا يَصِيدُ كُلُّ طَائِرٍ قَدْرَهُ. فَقَالَ: أَمَا لَقَدْ سِرْتُ تَحْتَ لِوَاءِ أَبِي إِلَى عَلِيِّ بْنِ أَبِي طَالِبٍ وَهُوَ مَنْ تَعْلَمُ. فَقَالَ: لَا جَرَمَ قَتَلَكُمْ وَاللَّهِ بِشِمَالِهِ. فَقَالَ: أَمَا إِنَّ ذَلِكَ كَانَ فِي نُصْرَةِ عُثْمَانَ، ثُمَّ لَمْ يُجْزَ بِهَا. فَقَالَ: إِنَّمَا كَانَ لِبُغْضِ عَلِيٍّ لَا لِنُصْرَةِ عُثْمَانَ. فَقَالَ لَهُ ابْنُ الزُّبَيْرِ: إِنَّا قَدْ أَعْطَيْنَاكَ عَهْدًا، فَنَحْنُ وَافُونَ لَكَ بِهِ مَا عِشْتَ، فَسَيَعْلَمُ مَنْ بَعْدَكَ. فَقَالَ: أَمَا وَاللَّهِ مَا أَخَافُكَ إِلَّا عَلَى نَفْسِكَ، وَكَأَنِّي بِكَ قَدْ خُبِطْتَ فِي الْحِبَالَةِ، وَاسْتُحْكِمَتْ عَلَيْكَ الْأُنْشُوطَةُ، فَذَكَرْتَنِي وَأَنْتَ فِيهَا، فَقُلْتُ: لَيْتَ أَبَا عَبْدِ الرَّحْمَنِ لَهَا، لَيْتَنِي وَاللَّهِ لَهَا، أَمَا وَاللَّهِ لَأَحْلُلَنَّكَ رُوَيْدًا، وَلَأُطْلِقَنَّكَ سَرِيعًا، وَلَبِئْسَ الْوَلِيُّ أَنْتَ تِلْكَ السَّاعَةَ. وَحَكَى ابْنُ عُيَيْنَةَ نَحْوَ هَذَا. خلاف يزيد بن معاوية وعبد الله بن الزبير وَقَدْ تَقَدَّمَ أَنَّ مُعَاوِيَةَ لَمَّا مَاتَ، وَجَاءَتْ بَيْعَةُ يَزِيدَ بْنِ مُعَاوِيَةَ إِلَى الْمَدِينَةِ انْشَمَرَ مِنْهَا ابْنَ الزُّبَيْرِ وَالْحُسَيْنُ بْنُ عَلِيٍّ، فَقَصَدَا مَكَّةَ فَأَقَامَا بِهَا، ثُمَّ خَرَجَ الْحُسَيْنُ إِلَى الْعِرَاقِ، وَكَانَ مِنْ أَمْرِ مَقْتَلِهِ بِأَرْضِ كَرْبَلَاءَ مَا تَقَدَّمَ، وَتَفَرَّدَ بِالرِّيَاسَةِ وَالسُّؤْدُدِ بِمَكَّةَ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ ; وَلِهَذَا كَانَ ابْنُ عَبَّاسٍ يُنْشِدُ بَعْدَ مَخْرَجِ الْحُسَيْنِ: يَا لَكِ مِنْ قُنْبَرَةٍ بِمَعْمَرِ خَلَا لَكِ الْجَوُّ فَبِيضِي وَاصْفِرِي وَنَقِّرِي مَا شِئْتِ أَنْ تُنَقِّرِي يُعَرِّضُ بِابْنِ الزُّبَيْرِ. وَقِيلَ: إِنَّ يَزِيدَ بْنَ مُعَاوِيَةَ كَتَبَ إِلَى ابْنِ الزُّبَيْرِ يَقُولُ: إِنِّي قَدْ بَعَثْتُ إِلَيْكَ بِسِلْسِلَةٍ مِنْ فِضَّةٍ وَقَيْدٍ مِنْ ذَهَبٍ، وَجَامِعَةٍ مِنْ فِضَّةٍ، وَحَلَفْتُ لَتَأْتِيَنِي فِي ذَلِكَ، فَأَبِرَّ قَسَمِي، وَلَا تَشُقَّ الْعَصَا. فَلَمَّا قَرَأَ كِتَابَهُ أَلْقَاهُ مِنْ يَدِهِ وَقَالَ: وَلَا أَلِينُ لِغَيْرِ الْحَقِّ أَسْأَلُهُ حَتَّى يَلِينَ لِضِرْسِ الْمَاضِغِ الْحَجَرُ خلافة عبد الله بن الزبير فَلَمَّا مَاتَ يَزِيدُ بْنُ مُعَاوِيَةَ، وَابْنُهُ مُعَاوِيَةُ بْنُ يَزِيدَ مِنْ بَعْدِهِ قَرِيبًا، اسْتَفْحَلَ أَمْرُ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ جِدًّا، وَبُويِعَ لَهُ بِالْحِجَازِ وَالْعِرَاقِ وَمِصْرَ، وَبَايَعَ لَهُ الضَّحَّاكُ بْنُ قَيْسٍ بِدِمَشْقَ وَأَعْمَالِهَا، وَلَكِنْ عَارَضَهُ مَرْوَانُ بْنُ الْحَكَمِ فِي ذَلِكَ، وَمَا زَالَ حَتَّى قَتَلَهُ وَجَمَاعَةً بِمَرْجِ رَاهِطٍ كَمَا تَقَدَّمَ، فَبَايَعَ لَهُ أَهْلُ الشَّامِ، ثُمَّ دَخَلَ مِصْرَ فَانْتَزَعَهَا مِنْ نُوَّابِ ابْنِ الزُّبَيْرِ، ثُمَّ جَهَّزَ السَّرَايَا إِلَى الْعِرَاقِ، وَمَاتَ وَاسْتَخْلَفَ بَعْدَهُ ابْنَهُ عَبْدَ الْمَلِكِ بْنَ مَرْوَانَ، فَمَا زَالَ حَتَّى قُتِلَ مُصْعَبُ بْنُ الزُّبَيْرِ، وَأَخَذَ الْعِرَاقَ مِنْهُ، ثُمَّ بَعَثَ الْحَجَّاجُ بْنُ يُوسُفَ، فَحَاصَرَ ابْنَ الزُّبَيْرِ بِمَكَّةَ قَرِيبًا مِنْ سَبْعَةِ أَشْهُرٍ، حَتَّى ظَفِرَ بِهِ فِي يَوْمِ الثُّلَاثَاءِ سَابِعَ عَشَرَ مِنْ جُمَادَى الْأُولَى سَنَةَ ثَلَاثٍ وَسَبْعِينَ. وَكَانَتْ وِلَايَةُ ابْنِ الزُّبَيْرِ فِي سَنَةِ أَرْبَعٍ وَسِتِّينَ، وَحَجَّ بِالنَّاسِ فِيهَا كُلِّهَا، وَبَنَى الْكَعْبَةَ فِي أَيَّامِهِ، كَمَا أَشَارَ إِلَيْهِ الرَّسُولُ ﷺ، وَرَدَّ بِنَاءَهَا كَمَا كَانَتْ عَلَيْهِ، كَمَا أَخْبَرَتْهُ عَائِشَةُ أُمُّ الْمُؤْمِنِينَ، وَكَسَا الْكَعْبَةَ الْحَرِيرَ، وَكَانَتْ كُسْوَتُهَا قَبْلَ ذَلِكَ الْأَنْطَاعَ وَالْمُسُوحَ. مآثر وعبادة ابن الزبير وَكَانَ ابْنُ الزُّبَيْرِ عَالِمًا عَابِدًا، مَهِيبًا وَقُورًا، كَثِيرَ الصِّيَامِ وَالصَّلَاةِ، شَدِيدَ الْخُشُوعِ، قَوِيَّ السِّيَاسَةِ، وَعَنْ عُمَرَ بْنِ قَيْسٍ، قَالَ: كَانَ لِابْنِ الزُّبَيْرِ مِائَةُ غُلَامٍ يَتَكَلَّمُ كُلُّ غُلَامٍ مِنْهُمْ بِلُغَةٍ غَيْرِ لُغَةِ الْآخَرِ، وَكَانَ ابْنُ الزُّبَيْرِ يُكَلِّمُ كُلَّ وَاحِدٍ مِنْهُمْ بِلُغَتِهِ، وَكُنْتَ إِذَا نَظَرْتَ إِلَيْهِ فِي أَمْرِ دُنْيَاهُ قُلْتَ: هَذَا رَجُلٌ لَمْ يُرِدِ اللَّهَ طَرْفَةَ عَيْنٍ، وَإِذَا نَظَرْتَ إِلَيْهِ فِي أَمْرِ آخِرَتِهِ قُلْتَ: هَذَا رَجُلٌ لَمْ يُرِدِ الدُّنْيَا طَرْفَةَ عَيْنٍ. وَقَالَ الثَّوْرِيُّ، عَنِ الْأَعْمَشِ عَنْ أَبِي الضُّحَى، قَالَ: رَأَيْتُ عَلَى رَأْسِ ابْنِ الزُّبَيْرِ مِنَ الْمِسْكِ مَا لَوْ كَانَ لِي كَانَ رَأْسَ مَالٍ. وَكَانَ يُطَيِّبُ الْكَعْبَةَ حَتَّى كَانَ يُوجَدُ رِيحُهَا مِنْ مَسَافَةٍ بَعِيدَةٍ. وَقَالَ ابْنُ الْمُبَارَكِ، عَنْ مَعَمَرٍ، عَنِ ابْنِ طَاوُسٍ، عَنْ أَبِيهِ، قَالَ: دَخَلَ ابْنُ الزُّبَيْرِ عَلَى امْرَأَتِهِ بِنْتِ الْحَسَنِ، فَرَأَى ثَلَاثَةَ مُثُلٍ - يَعْنِي أَفَرِشَةً - فَقَالَ: هَذَا لِي، وَهَذَا لِابْنَةِ الْحَسَنِ، وَهَذَا لِلشَّيْطَانِ. فَأَخْرَجُوهُ. وَقَالَ الثَّوْرِيُّ، عَنْ عَبْدِ الْمَلِكِ بْنِ أَبِي بَشِيرٍ، عَنْ عَبْدِ اللَّهِ بْنِ مُسَاوِرٍ، قَالَ: سَمِعْتُ ابْنَ عَبَّاسٍ يُعَاتِبُ ابْنَ الزُّبَيْرِ عَلَى الْبُخْلِ وَيَقُولُ: قَالَ رَسُولُ اللَّهِ ﷺ: لَيْسَ بِالْمُؤْمِنِ مَنْ يَبِيتُ شَبْعَانَ، وَجَارُهُ إِلَى جَنْبِهِ جَائِعٌ. وَقَالَ الْإِمَامُ أَحْمَدُ: أَتَى عَبْدُ اللَّهِ بْنُ عَمْرٍو عَبْدَ اللَّهِ بْنَ الزُّبَيْرِ، وَهُوَ جَالِسٌ فِي الْحِجْرِ، فَقَالَ: يَابْنَ الزُّبَيْرِ، إِيَّاكَ وَالْإِلْحَادَ فِي حَرَمِ اللَّهِ، فَإِنِّي أَشْهَدُ لَسَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: يُحِلُّهَا وَيَحُلُّ بِهِ رَجُلٌ مِنْ قُرَيْشٍ، لَوْ وُزِنَتْ ذُنُوبُهُ بِذُنُوبِ الثَّقَلَيْنِ لَوَزَنَتْهَا قَالَ: فَانْظُرْ أَنْ لَا تَكَوُنَهُ يَابْنَ عَمْرٍو، فَإِنَّكَ قَرَأْتَ الْكُتُبَ، وَصَحِبْتَ النَّبِيَّ ﷺ. قَالَ: فَإِنِّي أُشْهِدُكَ أَنَّ هَذَا وَجِهِي إِلَى الشَّامِ مُجَاهِدًا. وَهَذَا قَدْ يَكُونُ رَفْعُهُ غَلَطًا، وَإِنَّمَا هُوَ مِنْ كَلَامِ عَبْدِ اللَّهِ بْنِ عَمْرٍو، مِمَّا أَصَابَهُ مِنَ الزَّامِلَتَيْنِ مِنْ عُلُومِ أَهْلِ الْكِتَابِ يَوْمَ الْيَرْمُوكِ، وَاللَّهُ أَعْلَمُ. وَعَنْ سَلْمَانَ الْفَارِسِيِّ قَالَ: لَيُحْرَقَنَّ هَذَا الْبَيْتُ عَلَى يَدَيْ رَجُلٍ مِنْ آلِ الزُّبَيْرِ. وَعَنْ مُنْذِرٍ الثَّوْرِيِّ قَالَ: قَالَ ابْنُ الْحَنَفِيَّةِ: اللَّهُمَّ إِنَّكَ تَعْلَمُ أَنِّي كُنْتُ أَعْلَمُ مِمَّا عَلَّمْتَنِي أَنَّ ابْنَ الزُّبَيْرِ لَا يَخْرُجُ مِنْهَا إِلَّا قَتِيلًا، يُطَافُ بِرَأْسِهِ فِي الْأَسْوَاقِ. وَقَدْ رَوَى الزُّبَيْرُ بْنُ بَكَّارٍ، عَنْ هِشَامِ بْنِ عُرْوَةَ قَالَ: إِنَّ أَوَّلَ مَا أَفْصَحَ بِهِ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ وَهُوَ صَغِيرٌ: السَّيْفُ، فَكَانَ لَا يَضَعُهُ مِنْ فِيهِ. وَكَانَ الزُّبَيْرُ إِذَا سَمِعَ ذَلِكَ مِنْهُ يَقُولُ لَهُ: أَمَا وَاللَّهِ لَيَكُونُنَّ لَكَ مِنْهُ يَوْمٌ وَيَوْمٌ وَأَيَّامٌ. كرامات ابن الزبير بعد موته وَقَدْ تَقَدَّمَ كَيْفِيَّةُ مَقْتَلِهِ، وَأَنَّ الْحَجَّاجَ صَلَبَهُ عَلَى جِذْعٍ فَوْقَ الثَّنِيَّةِ، وَأَنَّهُ رَبَطَ إِلَى جَنْبِهِ هِرَّةً مَيِّتَةً، فَكَانَ رِيحُ الْمِسْكِ يَغْلِبُ عَلَى رِيحِهَا، وَأَنَّ أُمَّهُ أَرْسَلَتْ إِلَى الْحَجَّاجِ تَقُولُ لَهُ: قَاتَلَكَ اللَّهُ، عَلَامَ تَصْلُبُ وَلَدِي ؟ فَقَالَ: إِنِّي اسْتَبَقْتُ أَنَا وَإِيَّاهُ إِلَى هَذِهِ الْخَشَبَةِ فَسَبَقَنِي إِلَيْهَا. وَأَنَّ أُمَّهُ جَاءَتْ حَتَّى وَقَفَتْ عَلَيْهِ فَدَعَتْ لَهُ طَوِيلًا، وَلَا يَقْطُرُ مِنْ عَيْنِهَا دَمْعَةٌ، ثُمَّ انْصَرَفَتْ، وَكَذَلِكَ وَقَفَ عَلَيْهِ ابْنُ عُمَرَ فَدَعَا لَهُ، وَأَثْنَى عَلَيْهِ ثَنَاءً كَثِيرًا جِدًّا. وَقَالَ الْوَاقِدِيُّ: عَنْ عَبْدِ اللَّهِ مَوْلَى أَسْمَاءَ، قَالَ: لَمَّا قُتِلَ عَبْدُ اللَّهِ خَرَجَتْ إِلَيْهِ أُمُّهُ حَتَّى وَقَفَتْ عَلَيْهِ، وَهِيَ عَلَى دَابَّةٍ، فَأَقْبَلَ الْحَجَّاجُ فِي أَصْحَابِهِ فَسَأَلَ عَنْهَا فَأُخْبِرَ بِهَا، فَأَقْبَلَ حَتَّى وَقَفَ عَلَيْهَا، فَقَالَ: كَيْفَ رَأَيْتِ نَصَرَ اللَّهُ الْحَقَّ وَأَظْهَرَهُ ؟ قَالَتْ: رُبَّمَا أُدِيلَ الْبَاطِلُ عَلَى الْحَقِّ، وَإِنَّكَ بَيْنَ فَرْثِهَا وَالْجِيَّةِ. فَقَالَ: إِنَّ ابْنَكِ أَلْحَدَ فِي هَذَا الْبَيْتِ، وَقَدْ قَالَ اللَّهُ تَعَالَى: وَمَنْ يُرِدْ فِيهِ بِإِلْحَادٍ بِظُلْمٍ نُذِقْهُ مِنْ عَذَابٍ أَلِيمٍ وَقَدْ أَذَاقَهُ اللَّهُ ذَلِكَ الْعَذَابَ الْأَلِيمَ ; قَطْعَ السُّبُلِ. قَالَتْ: كَذَبْتَ، كَانَ أَوَّلَ مَوْلُودٍ فِي الْإِسْلَامِ بِالْمَدِينَةِ، وَسُرَّ بِهِ رَسُولُ اللَّهِ ﷺ، وَحَنَّكَهُ بِيَدِهِ، وَكَبَّرَ الْمُسْلِمُونَ يَوْمَئِذٍ حَتَّى ارْتَجَّتِ الْمَدِينَةُ فَرَحًا بِهِ، وَقَدْ فَرِحْتَ أَنْتَ وَأَصْحَابُكَ بِمَقْتَلِهِ، فَمَنْ كَانَ فَرِحَ يَوْمَئِذٍ خَيْرٌ مِنْكَ وَمِنْ أَصْحَابِكَ، وَكَانَ مَعَ ذَلِكَ بَرًّا بِالْوَالِدَيْنِ، صَوَّامًا، قَوَّامًا بِكِتَابِ اللَّهِ، مُعَظِّمًا لِحُرُمِ اللَّهِ، يُبْغِضُ أَنْ يُعْصَى اللَّهُ عَزَّ وَجَلَّ، أَشْهَدُ عَلَى رَسُولِ اللَّهِ ﷺ لِسَمِعْتُهُ يَقُولُ: سَيَخْرُجُ مِنْ ثَقِيفٍ كَذَّابَانِ، الْآخِرُ مِنْهُمَا شَرٌّ مِنَ الْأَوَّلِ، وَهُوَ مُبِيرٌ فَانْكَسَرَ الْحَجَّاجُ وَانْصَرَفَ، فَبَلَغَ ذَلِكَ عَبْدَ الْمَلِكِ، فَكَتَبَ إِلَيْهِ يَلُومُهُ فِي مُخَاطَبَتِهِ أَسْمَاءَ، وَقَالَ: مَا لَكَ وَلِابْنَةِ الرَّجُلِ الصَّالِحِ ؟ وَعَنْ أَبِي نَوْفَلٍ قَالَ: رَأَيْتُ عَبْدَ اللَّهِ بْنَ الزُّبَيْرِ عَلَى عَقَبَةِ الْمَدِينَةِ، قَالَ: فَجَعَلَتْ قُرَيْشٌ تَمُرُّ عَلَيْهِ وَالنَّاسُ، حَتَّى مَرَّ عَلَيْهِ عَبْدُ اللَّهِ بْنُ عُمَرَ، فَوَقَفَ عَلَيْهِ، فَقَالَ: السَّلَامُ عَلَيْكَ أَبَا خُبَيْبٍ، السَّلَامُ عَلَيْكَ أَبَا خُبَيْبٍ، السَّلَامُ عَلَيْكَ أَبَا خُبَيْبٍ، أَمَا وَاللَّهِ لَقَدْ كُنْتُ أَنْهَاكَ عَنْ هَذَا، أَمَا وَاللَّهِ لَقَدْ كُنْتُ أَنْهَاكَ عَنْ هَذَا، أَمَا وَاللَّهِ لَقَدْ كُنْتُ أَنْهَاكَ عَنْ هَذَا، أَمَا وَاللَّهِ إِنْ كُنْتَ مَا عَلِمْتُ صَوَّامًا قَوَّامًا وَصُولًا لِلرَّحِمِ، أَمَا وَاللَّهِ لَأُمَّةٌ أَنْتَ شَرُّهَا لَأُمَّةُ خَيْرٍ. ثُمَّ نَفَذَ عَبْدُ اللَّهِ بْنُ عُمَرَ، فَبَلَغَ الْحَجَّاجُ وُقُوفُ ابْنِ عُمَرَ عَلَيْهِ وَقَوْلُهُ، فَأَرْسَلَ إِلَيْهِ، فَأُنْزِلَ عَنْ جِذْعِهِ، وَأُلْقِيَ فِي قُبُورِ الْيَهُودِ، ثُمَّ أَرْسَلَ إِلَى أُمِّهِ أَسْمَاءِ بِنْتِ أَبِي بَكْرٍ، فَأَبَتْ أَنْ تَأْتِيَهُ، فَأَعَادَ عَلَيْهَا الرَّسُولَ: لِتَأْتِيَنِّي أَوْ لَأَبْعَثَنَّ إِلَيْكِ مَنْ يَسْحَبُكِ بِقُرُونِكِ. فَأَبَتْ، وَقَالَتْ: وَاللَّهِ لَا آتِيهِ حَتَّى يَبْعَثَ إِلَيَّ مَنْ يَسْحَبُنِي بِقُرُونِي. قَالَ: فَقَالَ الْحَجَّاجُ: أَرَوْنِي سِبْتَيَّ. فَأَخَذَ نَعْلَيْهِ، ثُمَّ انْطَلَقَ يَتَوَذَّفُ حَتَّى دَخَلَ عَلَيْهَا، فَقَالَ: كَيْفَ رَأَيٍتِينِي صَنَعْتُ بِعَدُوِّ اللَّهِ ؟ قَالَتْ: رَأَيْتُكَ أَفْسَدْتَ عَلَيْهِ دُنْيَاهُ، وَأَفْسَدَ عَلَيْكَ آخِرَتَكَ، بَلَغَنِي أَنَّكَ تَقُولُ: يَابْنَ ذَاتِ النِّطَاقَيْنِ، أَنَا وَاللَّهِ ذَاتُ النِّطَاقَيْنِ، أَمَّا أَحَدُهُمَا فَكُنْتُ أَرْفَعُ بِهِ طَعَامَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَ?ْهِ وَسَلَّمَ وَطَعَامَ أَبِي بَكْرٍ، وَأَمَّا الْآخَرُ فَنِطَاقُ الْمَرْأَةِ الَّذِي لَا تَسْتَغْنِي عَنْهُ، أَمَا إِنَّ رَسُولَ اللَّهِ حَدَّثَنَا أَنَّ فِي ثَقِيفٍ كَذَّابًا وَمُبِيرًا، فَأَمَّا الْكَذَّابُ فَرَأَيْنَاهُ، وَأَمَّا الْمُبِيرُ فَلَا إِخَالُكَ إِلَّا إِيَّاهُ. قَالَ: فَقَامَ عَنْهَا وَلَمْ يُرَاجِعْهَا. انْفَرَدَ بِهِ مُسْلِمٌ. وَرَوَى الْوَاقِدِيُّ أَنَّ الْحَجَّاجَ لَمَّا صَلَبَ ابْنَ الزُّبَيْرِ عَلَى ثَنِيَّةِ الْحَجُونَ بَعَثَتْ إِلَيْهِ أَسْمَاءُ تَدْعُو عَلَيْهِ، وَطَلَبَتْ مِنْهُ أَنْ يُدْفَنَ، فَأَبَى عَلَيْهَا، حَتَّى كَتَبَ إِلَى عَبْدِ الْمَلِكِ فِي ذَلِكَ، فَكَتَبَ إِلَيْهِ أَنْ يُدْفَنَ، فَدُفِنَ بِالْحَجُونِ، وَذَكَرُوا أَنَّهُ كَانَ يُشْتَمُّ مِنْ عِنْدِ قَبْرِهِ رِيحُ الْمِسْكِ. أولاده وزوجاته وَكَانَ لَهُ مِنَ الْوَلَدِ: خُبَيْبٌ وَحَمْزَةُ وَعَبَّادٌ وَثَابِتٌ، وَأُمُّهُمْ تُمَاضِرُ بِنْتُ مَنْظُورٍ الْفَزَارِيِّ، وَهَاشِمٌ وَقَيْسٌ وَعُرْوَةُ - قُتِلَ مَعَ أَبِيهِ - وَالزُّبَيْرُ، وَأُمُّهُمْ أُمُّ هَاشِمٍ بِنْتُ حُلَّةَ بْنِ مَنْظُورٍ، وَعَامِرٌ وَمُوسَى وَأُمُّ حَكِيمٍ وَفَاطِمَةُ وَفَاخِتَةُ، وَأُمُّهُمْ جُثَيْمَةُ بِنْتُ عَبْدِ الرَّحْمَنِ بْنِ الْحَارِثِ بْنِ هِشَامٍ، وَبَكْرٌ وَرُقَيَّةُ، وَأُمُّهُمْ عَائِشَةُ بِنْتُ عُثْمَانَ بْنِ عَفَّانَ، وَعَبْدُ اللَّهِ وَمُصْعَبٌ مِنْ أُمِّ وَلَدٍ. وَقَدْ أَسْنَدَ ثَلَاثَةً وَثَلَاثِينَ حَدِيثًا. رثاء ابن الزبير وتنبؤه بموته وَقَدْ رُثِيَ ابْنُ الزُّبَيْرِ وَأَخُوهُ مُصْعَبٌ بِمَرَاثٍ كَثِيرَةٍ حَسَنَةٍ بَلِيغَةٍ، رَحِمَهُمَا اللَّهُ، مِنْ ذَلِكَ قَوْلُ عَمْرِو بْنِ مَعْمَرٍ الذُّهْلِيِّ يَرْثِيهُمَا بِأَبْيَاتٍ: لَعَمْرُكَ مَا أَبْقَيْتُ فِي النَّاسِ حَاجَةً وَلَا كُنْتُ مَلْبُوسَ الْهُدَى مُتَذَبْذِبًا غَدَاةَ دَعَانِي مُصْعَبٌ فَأَجَبْتُهُ وَقَلْتُ لَهُ أَهْلًا وَسَهْلًا وَمَرْحَبًا أَبُوكَ حَوَارِيُّ الرَّسُولِ وَسَيْفُهُ فَأَنْتَ بِحَمْدِ اللَّهِ مِنْ خَيْرِنَا أَبَا وَذَاكَ أَخُوكَ الْمُهْتَدَى بِضِيَائِهِ بِمَكَّةَ يَدْعُونَا دُعَاءً مُثَوَّبَا وَلَمْ أَكُ ذَا وَجْهَيْنِ وَجْهٍ لِمُصْعَبٍ مَرِيضٍ وَوَجْهٍ لِابْنِ مَرْوَانَ إِذْ صَبَا وَكُنْتُ امْرَأً نَاصَحْتُهُ غَيْرَ مُؤْثِرٍ عَلَيْهِ ابْنَ مَرْوَانَ وَلَا مُتَقَرِّبَا إِلَيْهِ بِمَا تُقْذَى بِهِ عَيْنُ مُصْعَبٍ وَلَكِنَّنِي نَاصَحْتُ فِي اللَّهِ مُصْعَبَا إِلَى أَنْ رَمَتْهُ الْحَادِثَاتُ بِسَهْمِهَا فَلِلَّهِ سَهْمًا مَا أَسَدَّ وَأَصْوَبَا فَإِنْ يَكُ هَذَا الدَّهْرُ أَوْدَى بِمُصْعَبٍ وَأَصْبَحَ عَبْدُ اللَّهِ شِلْوًا مُلَحَّبَا فَكُلُّ امْرِئٍ حَاسٍ مِنَ الْمَوْتِ جُرْعَةً وَإِنْ حَادَ عَنْهَا جُهْدَهُ وَتَهَيَّبَا وَلَمَّا بَعَثَ يَزِيدُ بْنُ مُعَاوِيَةَ إِلَى ابْنِ الزُّبَيْرِ ذَلِكَ الْقَيْدَ مِنْ ذَهَبٍ، وَسِلْسِلَةً مِنْ فِضَّةٍ، وَجَامِعَةً مِنْ فِضَّةٍ، وَأَقْسَمَ لَتَأْتِيَنِّي فِيهَا، فَقَالُوا لَهُ: بِرَّ قَسَمَ أَمِيرِ الْمُؤْمِنِينَ. فَقَالَ: وَلَا أَلِينُ لِغَيْرِ الْحَقِّ أَسْأَلُهُ حَتَّى يَلِينَ لِضِرْسِ الْمَاضِغِ الْحَجَرُ ثُمَّ قَالَ: وَاللَّهِ لَضَرْبَةٌ بِسَيْفٍ بِعِزٍّ أَحَبُّ إِلَيَّ مِنْ ضَرْبَةٍ بِسَوْطٍ فِي ذُلٍّ. ثُمَّ دَعَا إِلَى نَفْسِهِ، وَأَظْهَرَ الْخِلَافَ لِيَزِيدَ بْنِ مُعَاوِيَةَ. وَرَوَى الطَّبَرَانِيُّ أَنَّ ابْنَ الزُّبَيْرِ دَخَلَ عَلَى أُمِّهِ فَقَالَ: إِنَّ فِي الْمَوْتِ لَرَاحَةٌ. وَكَانَتْ أُمُّهُ قَدْ أَتَتْ عَلَيْهَا مِائَةُ سَنَةٍ لَمْ يَسْقُطْ لَهَا سِنٌّ، وَلَمْ يَفْسُدْ لَهَا بَصَرٌ، فَقَالَتْ لَهُ: مَا أُحِبُّ أَنْ أَمُوتَ حَتَّى آتِيَ عَلَى أَحَدِ طَرَفَيْكَ، إِمَّا أَنْ تَمْلِكَ فَتَقَرَّ عَيْنِي، وَإِمَّا أَنْ تُقْتَلَ فَأَحْتَسِبَكَ. ثُمَّ خَرَجَ عَنْهَا، وَهُوَ يَقُولُ: وَلَسْتُ بِمُبْتَاعِ الْحَيَاةِ بِسُبَّةٍ وَلَا مُرْتَقٍ مِنْ خَشْيَةِ الْمَوْتِ سُلَّمَا ثُمَّ أَقْبَلَ عَلَى آلِ الزُّبَيْرِ يَعِظُهُمْ وَيَقُولُ: لِيُكِنَّ أَحَدُكُمْ سَيْفَهُ كَمَا يُكِنُّ وَجْهَهُ، فَيَدْفَعَ عَنْ نَفْسِهِ بِيَدِهِ كَأَنَّهُ امْرَأَةٌ، وَاللَّهِ مَا لَقِيتُ زَحْفًا قَطُّ إِلَّا فِي الرَّعِيلِ الْأَوَّلِ، وَمَا أَلِمْتُ جُرْحًا إِلَّا أَلَمَ الدَّوَاءِ، ثُمَّ حَمَلَ عَلَيْهِمْ وَمَعَهُ سَيْفَانِ، فَأَوَّلُ مَنْ لَقِيَهُ الْأَسْوَدُ، فَضَرَبَهُ بِسَيْفِهِ حَتَّى أَطَنَّ رِجْلَهُ، فَقَالَ لَهُ الْأَسْوَدُ: أَخُّ يَابْنَ الزَّانِيَةِ. فَقَالَ لَهُ ابْنُ الزُّبَيْرِ: اخْسَأْ يَابْنَ حَامٍ، أَسْمَاءُ زَانِيَةٌ ؟ ! ثُمَّ أَخْرَجَهُمْ مِنَ الْمَسْجِدِ، وَكَانَ عَلَى ظَهْرِ الْمَسْجِدِ جَمَاعَةٌ مِنْ أَعْوَانِهِ يَرْمُونَ أَعْدَاءَهُ بِالْآجُرِّ، فَأَصَابَتْهُ آجُرَّةٌ مِنْ أَعْوَانِهِ مِنْ غَيْرِ قَصْدٍ فِي مَفْرِقِ رَأْسِهِ، فَفَلَقَتْ رَأْسَهُ، فَوَقَفَ قَائِمًا وَهُوَ يَقُولُ: لَوْ كَانَ قَرْنِي وَاحِدًا كَفَيْتُهُ وَيَقُولُ: وَلَسْنَا عَلَى الْأَعْقَابِ تَدْمَى كُلُومُنَا وَلَكِنْ عَلَى أَقْدَامِنَا تَقْطُرُ الدِّمَا ثُمَّ وَقَعَ، فَأَكَبَّ عَلَيْهِ مَوْلَيَانِ لَهُ، وَهُمَا يَقُولَانِ: الْعَبْدُ يَحْمِي رَبَّهُ وَيَحْتَمِي ثُمَّ أَرْسَلُوا إِلَيْهِ فَحَزُّوا رَأْسَهُ. وَرَوَى الطَّبَرَانِيُّ أَيْضًا، عَنْ إِسْحَاقَ بْنِ أَبِي إِسْحَاقَ قَالَ: أَنَا حَاضِرٌ مَقْتَلَ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ فِي الْمَسْجِدِ الْحَرَامِ، يَوْمَ قُتِلَ جَعَلَتِ الْجُيُوشُ تَدَخُلُ مِنْ أَبْوَابِ الْمَسْجِدِ، وَكُلَّمَا دَخَلَ قَوْمٌ مِنْ بَابٍ حَمَلَ عَلَيْهِمْ حَتَّى يُخْرِجَهُمْ، فَبَيْنَمَا هُوَ عَلَى تِلْكَ الْحَالِ إِذْ جَاءَتْ شُرْفَةٌ مِنْ شُرُفَاتِ الْمَسْجِدِ، فَوَقَعَتْ عَلَى رَأْسِهِ فَصَرَعَتْهُ، وَهُوَ يَتَمَثَّلُ بِهَذِهِ الْأَبْيَاتِ: أَسْمَاءُ يَا أَسْمَاءُ لَا تَبْكِينِي لَمْ يَبْقَ إِلَّا حَسَبِي وَدِينِي وَصَارِمٌ لَانَتْ بِهِ يَمِينِي وَقَدْ رُوِيَ أَنَّ أُمَّهُ قَالَتْ لِلْحَجَّاجِ: أَمَا آنَ لِهَذَا الرَّاكِبِ أَنْ يَنْزِلَ ؟ فَقَالَ الْحَجَّاجُ: ابْنُكُ الْمُنَافِقُ ؟ فَقَالَتْ: وَاللَّهِ مَا كَانَ مُنَافِقًا، إِنْ كَانَ لَصَوَّامًا قَوَّامًا وَصُولًا لِلرَّحِمِ. فَقَالَ: انْصَرِفِي يَا عَجُوزُ، فَإِنَّكِ قَدْ خَرِفْتِ. فَقَالَتْ: وَاللَّهِ مَا خَرِفْتُ مُنْذُ سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: يَخْرُجُ مِنْ ثَقِيفٍ كَذَّابٌ وَمُبِيرٌ فَأَمَّا الْكَذَّابُ فَقَدْ رَأَيْنَاهُ، وَأَمَّا الْمُبِيرُ فَأَنْتَ. ما قيل عن ابن الزبير بعد موته وَقَالَ مُجَاهِدٌ: كُنْتُ مَعَ ابْنِ عُمَرَ فَمَرَّ عَلَى ابْنِ الزُّبَيْرِ، فَوَقَفَ فَتَرَحَّمَ عَلَيْهِ، وَأَثْنَى عَلَيْهِ، ثُمَّ الْتَفَتَ إِلَيَّ وَقَالَ: أَخْبَرَنِي أَبُو بَكْرٍ الصِّدِّيقُ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: مَنْ يَعْمَلْ سُوءًا يُجْزَ بِهِ. مواعظ وخطب ابن الزبير قَالَ: مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الثَّقَفِيُّ قَالَ: شَهِدْتُ خُطْبَةَ ابْنِ الزُّبَيْرِ بِالْمَوْسِمِ، خَرَجَ عَلَيْنَا قَبْلَ التَّرْوِيَةِ بِيَوْمٍ وَهُوَ مُحْرِمٌ، فَلَبَّى بِأَحْسَنِ تَلْبِيَةٍ سَمِعْتُهَا قَطُّ، ثُمَّ حَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ، ثُمَّ قَالَ: أَمَّا بَعْدُ، فَإِنَّكُمْ جِئْتُمْ مِنْ آفَاقٍ شَتَّى وُفُودًا إِلَى اللَّهِ عَزَّ وَجَلَّ، فَحَقٌّ عَلَى اللَّهِ أَنْ يُكْرِمَ وَفْدَهُ، فَمَنْ كَانَ مِنْكُمْ يَطْلُبُ مَا عِنْدَ اللَّهِ فَإِنَّ طَالِبَ مَا عِنْدَ اللَّهِ لَا يَخِيبُ، فَصَدِّقُوا قَوْلَكُمْ بِفِعْلٍ، فَإِنَّ مَلَاكَ الْقَوْلِ الْفِعْلُ، وَالنِّيَّةَ النِّيَّةَ، وَالْقُلُوبَ الْقُلُوبَ، اللَّهَ اللَّهَ فِي أَيَّامِكُمْ هَذِهِ ; فَإِنَّهَا أَيَّامٌ تُغْفَرُ فِيهَا الذُّنُوبُ، جِئْتُمْ مِنْ آفَاقٍ شَتَّى فِي غَيْرِ تِجَارَةٍ، وَلَا طَلَبِ مَالٍ، وَلَا دُنْيَا تَرْجُونَهَا هَاهُنَا. ثُمَّ لَبَّى وَلَبَّى النَّاسُ، فَمَا رَأَيْتُ بَاكِيًا أَكْثَرَ مِنْ يَوْمِئِذٍ. وَعَنْ وَهْبِ بْنِ كَيْسَانَ قَالَ: كُتِبَ إِلَى عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ بِمَوْعِظَةٍ: أَمَّا بَعْدُ، فَإِنَّ لِأَهْلِ التَّقْوَى عَلَامَاتٌ يُعْرَفُونَ بِهَا، وَيَعْرِفُونَهَا مِنْ أَنْفُسِهِمْ: صِدْقُ الْحَدِيثِ، وَأَدَاءُ الْأَمَانَةِ، وَكَظْمُ الْغَيْظِ، وَصَبْرٌ عَلَى الْبَلَاءِ، وَرِضًا بِالْقَضَاءِ، وَشُكْرٌ لِلنَّعْمَاءِ، وَذُلٌّ لِحُكْمِ الْقُرْآنِ، وَإِنَّمَا الْإِمَامُ كَالسُّوقِ ; مَا نَفَقَ فِيهَا حُمِلَ إِلَيْهَا، إِنْ نَفَقَ الْحَقُّ عِنْدَهُ حُمِلَ إِلَيْهِ وَجَاءَهُ أَهْلُهُ، وَإِنْ نَفَقَ الْبَاطِلُ عِنْدَهُ حُمِلَ إِلَيْهِ وَجَاءَهُ أَهْلُهُ. وعَنْ وَهْبِ بْنِ كَيْسَانَ قَالَ: مَا رَأَيْتُ ابْنَ الزُّبَيْرِ يُعْطِي سَلَمَهُ قَطُّ لِرَغْبَةٍ وَلَا لِرَهْبَةِ سُلْطَانٍ وَلَا غَيْرِهِ. وَبِهَذِهِ الْإِسْنَادَاتِ أَهْلُ الشَّامِ كَانُوا يُعَيِّرُونَ ابْنَ الزُّبَيْرِ وَيَقُولُونَ لَهُ: يَابْنَ ذَاتِ النِّطَاقَيْنِ. فَقَالَتْ لَهُ أَسْمَاءُ: يَا بُنَيَّ، إِنَّهُمْ يُعَيِّرُونَكَ بِالنِّطَاقَيْنِ، وَإِنَّمَا كَانَ لِي نِطَاقٌ وَاحِدٌ شَقَقْتُهُ نِصْفَيْنِ ; فَجَعَلْتُ فِي سُفْرَةِ رَسُولِ اللَّهِ ﷺ أَحَدَهُمَا، وَأَوْكَيْتُ قِرْبَتَهُ بِالْآخَرِ لَمَّا خَرَجَ هُوَ وَأَبُو بَكْرٍ يُرِيدَانِ الْهِجْرَةَ إِلَى الْمَدِينَةِ. فَكَانَ ابْنُ الزُّبَيْرِ بَعْدَ ذَلِكَ إِذَا عَيَّرُوهُ بِالنِّطَاقَيْنِ يَقُولُ: إِيهًا وَاللَّهِ: وَتِلْكَ شَكَاةٌ ظَاهِرٌ عَنْكَ عَارُهَا وَاللَّهُ سُبْحَانَهُ وَتَعَالَى أَعْلَمُ. قِصَّةُ إِنَّ وَرَاكِبِهَا وَأُخْرِجَ عَنْ أَبِي عُبَيْدَةَ قَالَ: جَاءَ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ الْأَسَدِيُّ إِلَى عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ بْنِ الْعَوَّامِ فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ؛ إِنَّ بَيْنِي وَبَيْنَكَ رَحِمًا مِنْ قِبَلِ فُلَانَةَ. فَقَالَ ابْنُ الزُّبَيْرِ: نَعَمْ؛ هَذَا كَمَا ذَكَرْتَ، وَإِنْ فَكَّرْتَ فِي هَذَا... أَصَبْتَ؛ النَّاسُ بِأَسْرِهِمْ يَرْجِعُونَ إِلَى أَبٍ وَاحِدٍ وَإِلَى أُمٍّ وَاحِدَةٍ. فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ؛ إِنَّ نَفَقَتِي نَفِدَتْ. قَالَ: مَا كُنْتَ ضَمِنْتَ لِأَهْلِكَ أَنَّهَا تَكْفِيكَ إِلَى أَنْ تَرْجِعَ إِلَيْهِمْ. قَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ؛ فَإِنَّ نَاقَتِي قَدْ نَقَبَتْ. قَالَ: أَنْجِدْ بِهَا تُبْرِدْ خُفَّهَا، وَارْقَعْهَا بِسَبْتٍ، وَاخْفِضْهَا بِهُلْبٍ، وَسِرْ عَلَيْهَا الْبَرْدَيْنِ. قَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ؛ إِنَّمَا جِئْتُكَ مُسْتَحْمِلًا وَلَمْ آتِكَ مُسْتَوْصِفًا، لَعَنَ اللَّهُ نَاقَةً حَمَلَتْنِي إِلَيْكَ. فَقَالَ ابْنُ الزُّبَيْرِ: إِنَّ وَرَاكِبَهَا! فَخَرَجَ الْأَسَدِيُّ وَأَنْشَأَ يَقُولُ: أَرَى الْحَاجَاتِ عِنْدَ أَبِي خُبَيْبٍ نُكَدْنَ، وَلَا أُمَيَّةُ فِي الْبِلَادِ مِنَ الْأَعْيَاصِ أَوْ مِنْ آلِ حَرْبٍ أَغَرُّ كَغُرَّةِ الْفَرَسِ الْجَوَادِ وَقُلْتُ لِصُحْبَتِي: أَدْنُوا رِكَابِي أُفَارِقْ بَطْنَ مَكَّةَ فِي سَوَادِ وَمَا لِي حِينَ أَقْطَعُ ذَاتَ عِرْقٍ إِلَى ابْنِ الْكَاهِلِيَّةِ مِنْ مَعَادِ! وَأَخْرَجَ عَبْدُ الرَّزَّاقِ فِي «مُصَنَّفِهِ» عَنِ الزُّهْرِيِّ قَالَ: (لَمْ يُحْمَلْ إِلَى رَسُولِ اللَّهِ ﷺ رَأْسٌ إِلَى الْمَدِينَةِ قَطُّ وَلَا يَوْمَ بَدْرٍ، وَحُمِلَ إِلَى أَبِي بَكْرٍ رَأْسُ فِكْرِهِ ذَلِكَ، وَأَوَّلُ مَنْ حُمِلَتْ إِلَيْهِ الرُّءُوسُ: عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ).
✧ This is the biography of the Commander of the Faithful ʿAbd Allāh b. al-Zubayr ؓ His Name, Lineage, and Kunya He is ʿAbd Allāh b. al-Zubayr b. al-ʿAwwām b. Khuwaylid b. Asad b. ʿAbd al-ʿUzzā b. Quṣayy b. Kilāb, Abū Bakr, and he is also called Abū Khubayb, al-Qurashī al-Asadī. He was the first child born to the Muhājirūn in Madinah after the Hijrah. His mother was Asmāʾ bt. Abī Bakr al-Ṣiddīq, the one of the two girdles. She emigrated with him—while she was pregnant with him at full term—and gave birth to him at Qubāʾ when they first arrived in Madinah. It was said that she gave birth to him in Shawwāl of the year two of the Hijrah. This was said by al-Wāqidī, Muṣʿab b. al-Zubayr, and others. The first opinion is more correct, due to what Aḥmad narrated from Usāmah, from Hishām, from his father, from Asmāʾ, that she became pregnant with ʿAbd Allāh in Makkah. She said: "I left with him while I was at full term, and came to Madinah, where I stopped and gave birth to him. Then I brought him to the Messenger of Allah ﷺ and placed him in his lap. He then called for a date, chewed it, and then spat into his mouth. The first thing to enter his belly was the saliva of the Messenger of Allah ﷺ." She said: "Then he performed taḥnīk on him, supplicated for him, and blessed him. He was the first child born in Islam." He was a noble companion. He narrated hadiths from the Prophet ﷺ, and narrated from his father, ʿUmar, ʿUthmān, and others. From him, a group of the tābiʿūn narrated. He witnessed the Battle of the Camel with his father when he was young. He attended the sermon of ʿUmar at al-Jābiyah and narrated it from him in full. This is established from more than one source. He came to Damascus for the expedition against Constantinople, then came to it another time. He received the pledge of allegiance for the caliphate during the days of Yazīd b. Muʿāwiyah. When Yazīd died, he gained control over the Hijaz, Yemen, the two Iraqs, Egypt, Khurasan, and the rest of the lands of Syria except Damascus. The pledge of allegiance to him was completed in the year sixty-four, and the people were in a good state during his time. His Birth and His Pledge of Allegiance to the Messenger of Allah ﷺ It is established from more than one source, from Hishām, from his father, from Asmāʾ, that she left Makkah with ʿAbd Allāh as an emigrant while she was pregnant with him, and gave birth to him at Qubāʾ when they first arrived in Madinah. She brought him to the Messenger of Allah ﷺ, and he performed taḥnīk on him, named him ʿAbd Allāh, supplicated for him, and the Muslims rejoiced over him, because the Jews had claimed that they had bewitched the Muhājirūn so that no child would be born to them in Madinah. When Ibn al-Zubayr was born, the Muslims proclaimed takbīr. ʿAbd Allāh b. ʿUmar heard the army of Syria when they proclaimed takbīr at his killing, and said: "By Allah, those who proclaimed takbīr at his birth are better than these who proclaimed takbīr at his killing." Al-Ṣiddīq called the adhān in his ears when he was born ؓ. Whoever said that al-Ṣiddīq circumambulated the Kaʿbah with him while he was in a rag is mistaken—and Allah knows best. Al-Ṣiddīq only circumambulated with him in Madinah so that the matter of his birth would become well known, contrary to what the Jews had claimed. Muṣʿab al-Zubayrī said: "ʿAbd Allāh had sparse cheeks, and his beard did not become full until he reached sixty years." From Sālim b. ʿAbd Allāh b. ʿUrwah, from his father, that the Messenger of Allah ﷺ was approached about a group of boys who had grown up—among them ʿAbd Allāh b. Jaʿfar, ʿAbd Allāh b. al-Zubayr, and ʿUmar b. Abī Salamah—and it was said: "O Messenger of Allah, if only you would accept their pledge of allegiance so that your blessing would be upon them and they would have a mention." So they were brought to him, but they seemed to hold back, and ʿAbd Allāh b. al-Zubayr rushed forward. The Messenger of Allah ﷺ smiled and said: "He is the son of his father," and accepted his pledge of allegiance. His Drinking of the Blood of the Messenger of Allah ﷺ It has been narrated from more than one source that ʿAbd Allāh b. al-Zubayr drank the blood of the Prophet ﷺ. The Prophet ﷺ had been cupped into a basin, and he gave it to ʿAbd Allāh b. al-Zubayr to pour it out, but he drank it. He said to him: "The Fire will not touch you except to the extent of the oath, and woe to you from the people, and woe to the people from you." In another narration, he said to him: "O ʿAbd Allāh, take this blood and pour it out where no one sees you." When he went far, he turned to that blood and drank it. When he returned, he said: "What did you do with the blood?" He said: "I went to the most hidden place I knew and put it there." He said: "Perhaps you drank it?" He said: "Yes." He said: "The Fire will not touch you except to the extent of the oath; woe to the people from you, and woe to you from the people." That strength which was in him came from that blood. Muḥammad b. Saʿd said that Nawf al-Bikālī used to say: "I find in the revealed Book of Allah that Ibn al-Zubayr is the knight of the caliphs." His Religious Standing and His Worship Ḥammād b. Zayd said, from Thābit al-Bunānī: "I used to pass by ʿAbd Allāh b. al-Zubayr while he was praying behind the Maqām as if he were a wooden plank set upright, not moving." Al-Aʿmash said, from Yaḥyā b. Waththāb: "When Ibn al-Zubayr prostrated, sparrows would land on his back, going up and down, seeing him only as a wall stump." Others said: "Ibn al-Zubayr would stand in prayer all night until morning, and bow all night until morning, and prostrate all night until morning." Some of them said: "Ibn al-Zubayr bowed one day, and I recited al-Baqarah, Āl ʿImrān, al-Nisāʾ, and al-Māʾidah, and he did not raise his head." ʿAbd al-Razzāq said, from Ibn Jurayj, from ʿAṭāʾ: "When I saw Ibn al-Zubayr praying, it was as if he were a fixed heel." In another narration: "firm." Aḥmad said: "ʿAbd al-Razzāq learned prayer from Ibn Jurayj, and Ibn Jurayj from ʿAṭāʾ, and ʿAṭāʾ from Ibn al-Zubayr, and Ibn al-Zubayr from al-Ṣiddīq, and al-Ṣiddīq from the Messenger of Allah ﷺ." From Ibn al-Munkadir, he said: "If you saw Ibn al-Zubayr praying, it was as if he were a branch of a tree shaken by the wind, while the mangonel was falling here and there." Sufyān said: "As if he did not care." Some of them related to ʿUmar b. ʿAbd al-ʿAzīz that a stone from the mangonel fell on a merlon of the mosque, and a splinter from it flew and passed between Ibn al-Zubayr's beard and his throat, but he did not move from his place, nor was that discernible in his voice. ʿUmar b. ʿAbd al-ʿAzīz said: "There is no god but Allah; excellent is what you have described." ʿUmar b. ʿAbd al-ʿAzīz said one day to Ibn Abī Mulaykah: "Describe ʿAbd Allāh b. al-Zubayr to us." He said: "By Allah, I have never seen a skin ever placed over flesh, nor flesh over sinews, nor sinews over bone like his, nor have I seen a soul placed between two sides like his soul. A brick from the mangonel shot passed between his beard and his chest, and by Allah, he did not startle, nor did it interrupt his recitation, nor did he bow less than what he used to bow. When he entered prayer, he withdrew from everything to it. He would bow and the vultures would almost land on his back, and he would prostrate as if he were a garment thrown down." Ibn ʿAbbās was asked about Ibn al-Zubayr, and he said: "He was a reciter of the Book of Allah, a follower of the Sunnah of the Messenger of Allah, devout to Allah, fasting in the midday heat out of fear of Allah, the son of the Apostle of the Messenger of Allah, and his mother was the daughter of al-Ṣiddīq, and his maternal aunt was ʿĀʾishah, the beloved of the beloved of Allah, the wife of the Messenger of Allah. None is ignorant of his right except one whom Allah has blinded." It was narrated that one day Ibn al-Zubayr was praying when a snake fell from the ceiling and coiled around the belly of his son Hāshim. The women screamed, the household was alarmed, and they gathered to kill that snake. They killed it and the boy was safe. They did all this while Ibn al-Zubayr was in prayer, not turning around, nor knowing what happened to his son until he said the salutation. Al-Zubayr b. Bakkār said that Ibn al-Zubayr used to fast continuously for seven days; he would fast on Friday and not break his fast except on the following Friday night. He would fast in Madinah and not break his fast except in Makkah, and he would fast in Makkah and not break his fast except in Madinah. When he broke his fast, the first thing he broke it with was milk from a milch camel, clarified butter, and aloe. In another narration: "As for milk, it strengthens him; as for clarified butter, it quenches thirst; as for aloe, it opens the intestines." From Ibn Abī Mulaykah, he said: "Ibn al-Zubayr used to fast continuously for seven days, and on the eighth day he would be the most lenient of us." Similar was narrated from more than one source. Some of them said: "He would not eat in the month of Ramadan except once in its middle." Khālid b. Abī ʿImrān said: "Ibn al-Zubayr would not break his fast in a month except for three days, and he remained for forty years without removing his garment from his back." Layth said, from Mujāhid: "No one could withstand what Ibn al-Zubayr could withstand in worship ؓ. A flood once came and covered the House, and Ibn al-Zubayr circumambulated it swimming." Some of them said: "Ibn al-Zubayr was not contested in three things: worship, courage, and eloquence." It is established that ʿUthmān included him among the group who transcribed the muṣḥafs, along with Zayd b. Thābit, Saʿīd b. al-ʿĀṣ, and ʿAbd al-Raḥmān b. al-Ḥārith b. Hishām. Saʿīd b. al-Musayyab mentioned him among the orators of Islam, along with Muʿāwiyah and his son, and Saʿīd b. al-ʿĀṣ and his son. ʿAbd al-Wāḥid b. Ayman said: "I saw on Ibn al-Zubayr a Yemeni Aden cloak in which he prayed, and he had a loud voice; when he delivered a sermon, the two mountains Abū Qubays and Zarūd would answer him." Description of ʿAbd Allāh b. al-Zubayr He was brown-skinned, thin, not tall. Between his eyes there was a mark of prostration. He was very devoted, diligent, resolute, eloquent, given to much fasting and prayer, fierce in courage, with a sense of pride and noble soul and high aspiration. He had a sparse beard, with little hair on his face except a little. He had a head of hair, and he had a yellowish beard. ʿAbd Allāh b. al-Zubayr's Witnessing of Battles and His Courage We have mentioned that he witnessed with ʿAbd Allāh b. Abī Sarḥ the fighting against the Berbers; they were one hundred twenty thousand, and the Muslims were twenty thousand. The Berbers surrounded them from every side. ʿAbd Allāh b. al-Zubayr kept maneuvering until he rode with thirty horsemen and went toward the king of the Berbers, who was isolated behind the army, with his slave girls shading him with ostrich feathers. He drove on until he reached him, and the people thought he was going to him with a message. When the king realized, he turned to flee, but ʿAbd Allāh b. al-Zubayr caught up with him and killed him, and cut off his head, and placed it on his spear. He proclaimed takbīr, and the Muslims proclaimed takbīr, and they charged upon the Berbers and routed them before them, killing a great number of them and gaining very great spoils. Ibn Abī Sarḥ sent the good news with ʿAbd Allāh b. al-Zubayr, and he related the story to ʿUthmān and how it happened. ʿUthmān said to him: "Can you convey this to the people from the pulpit?" He said: "Yes." Ibn al-Zubayr ascended the pulpit and delivered a sermon to the people, mentioning how it happened. ʿAbd Allāh said: "I turned and saw my father al-Zubayr among those present. When I discerned his face, I almost stumbled in speech due to his awe in my heart, but he rebuked me with his eye and gestured to me as if to pelt me with pebbles, so I continued the sermon as I was. When I descended, he said: 'By Allah, it is as if I heard the sermon of Abū Bakr al-Ṣiddīq when I heard your sermon, my son.'" Aḥmad b. Abī al-Ḥawārī said: I heard Abū Sulaymān al-Dārānī say: "Ibn al-Zubayr went out on a moonlit night on his mount, and he dismounted to urinate. He turned and saw on the mount an old man with white head and beard. Ibn al-Zubayr rushed at him, but he moved away from it, so Ibn al-Zubayr mounted his riding beast and went on. He said: 'The old man called out to him: "By Allah, O Ibn al-Zubayr, if a single hair of mine entered your heart tonight, I would have driven you mad." He said: "Would anything from you, O accursed one, enter my heart?!"'" This story has corroborating accounts from other good sources. From ʿĀmir b. ʿAbd Allāh b. al-Zubayr, he said: "ʿAbd Allāh b. al-Zubayr was returning from ʿUmrah in a group of Quraysh. When they were at al-Tanāḍib, they saw a man by a tree. Ibn al-Zubayr went ahead of them. When he reached him, he greeted him, but the man paid no attention to him and gave a weak reply. Ibn al-Zubayr dismounted, but the man did not move for him. Ibn al-Zubayr said to him: 'Move away from the shade.' He moved aside reluctantly. Ibn al-Zubayr said: 'I sat down, took his hand, and said: "Who are you?" He said: "A man from the jinn." No sooner had he said that than every hair of mine stood on end. I pulled him and said: "You are a man from the jinn and you appear to me like this?" And behold, he had no lower half, and he broke away, and I rebuked him and said: "You appear to me while you are one of the inhabitants of the earth?" So he went fleeing. My companions came and said: "Where is the man who was with you?" I said: "He was one of the jinn and he fled." He said: "There was not a man among them but fell to the ground from his mount. I took each man of them and tied him onto his mount, until I brought them to Amaj while they were unconscious."' Sufyān b. ʿUyaynah said: Ibn al-Zubayr said: "I entered the mosque one night, and there were women circumambulating the House, and they pleased me. When they finished their circumambulation, they went out, and I went out after them to know where their abode was. They went out of Makkah until they came to al-ʿAqabah, then they descended until they came to a mountain pass and entered a ruin. I entered after them, and there were old men sitting. They said: 'What brought you, O Ibn al-Zubayr?' I said to them: 'Who are you?' They said: 'We are the jinn, and those women are our wives. What do you desire, O Ibn al-Zubayr?' I said: 'I desire fresh dates, and there was not a single fresh date in Makkah that day.' They brought me fresh dates, and I ate. Then they said: 'Take what remains with you.' I brought it to the house and placed it in a basket, and put the basket in a chest, then laid my head down to sleep. While I was between sleep and wakefulness, I heard a commotion in the house. Some of them said to others: 'Where did he put it?' They said: 'In the chest.' They opened it, and there it was in the basket inside. They intended to open it, but some of them said: 'He mentioned the name of Allah over it.' So they took the basket with what was in it and went away. He said: 'I did not regret anything as much as I regretted that I did not pounce on them while they were in the house.'" ʿAbd Allāh b. al-Zubayr was one of those who defended ʿUthmān on the Day of the House, and he was wounded that day with more than ten wounds. He was in command of the infantry on the Day of the Camel, and he was wounded that day with nineteen wounds also. That day he and Mālik b. al-Ḥārith b. al-Ashtar fought in single combat, and they grappled, and al-Ashtar threw Ibn al-Zubayr down, but al-Ashtar could not get up from him; rather, Ibn al-Zubayr embraced him and kept calling out, saying: "Kill me and Mālik, and kill Mālik with me," so he sent it as a proverb. Then they separated, and al-Ashtar could not get at him. It has been said that he was wounded that day with over forty wounds, and he was only found among the slain with his last breath remaining. ʿĀʾishah gave ten thousand dirhams to the one who brought her the good news that he had not been killed, and she prostrated to God in gratitude. She had loved him with intense love, because he was her sister's son, and he was dear to her. It is related from ʿUrwah that he said: After the Messenger of God ﷺ and Abū Bakr, ʿĀʾishah did not love anyone as she loved ʿAbd Allāh b. al-Zubayr. He also said: I never saw my father and ʿĀʾishah pray for anyone among creation as they prayed for Ibn al-Zubayr. Al-Nābighah al-Jaʿdī and ʿAbd Allāh b. al-Zubayr From his uncle ʿAbd Allāh b. ʿUrwah, he said: The year of famine overwhelmed Nābighah of Banū Jaʿdah, so he entered upon ʿAbd Allāh b. al-Zubayr in the Sacred Mosque and recited to him these verses: You have resembled for us al-Ṣiddīq when you ruled us, and ʿUthmān and al-Fārūq, so the destitute rejoiced. You treated people equally in truth, so they became equal; the pitch-black darkness of night returned as morning. Abū Laylā came to you, traversing through the darkness of night, a night-traveler crossing the desert, sturdy and strong. So that you might mend a side of him that the vicissitudes of nights and the relentless time had shattered. Ibn al-Zubayr said to him: "Take it easy, Abū Laylā, for poetry is the easiest of your requests to us. As for the purest of our wealth, it belongs to the family of al-Zubayr. As for the surplus, Banū Asad and Taym occupy it from you. But you have two rights in the wealth of God: a right because you saw the Messenger of God ﷺ, and a right because you share with the people of Islam in their spoil." Then he took him by the hand and brought him into the house of camels, and gave him seven young she-camels, a riding camel, and loaded the mounts with wheat, dates, and clothes. Al-Nābighah began to hurry, and he ate the grain raw. Ibn al-Zubayr said to him: "Woe to Abū Laylā, the hardship has reached its limit." Al-Nābighah said: "I bear witness that I heard the Messenger of God ﷺ say: 'Quraysh did not assume authority without acting justly; they were not asked for mercy without showing mercy; they did not speak without speaking truth; and they did not promise good without fulfilling it. I and the prophets are the forerunners of the crowds.'" ʿAbd Allāh b. al-Zubayr and Muʿāwiyah b. Abī Sufyān Muḥammad b. Marwān, the author of the book "Al-Mujālasah," said: Hishām b. Sulaymān al-Makhzūmī narrated to us from his father, who said: Muʿāwiyah gave permission to the people, and they entered upon him. The assembly was filled, while he was on his couch. He cast his gaze among them and said: "Recite to me three comprehensive verses of the ancient Arabs, from the most comprehensive of what the Arabs have said." Then he said: "O Abā Khubayb." He replied: "What is it?" He said: "Recite that to me." He said: "Yes, O Commander of the Faithful, for three hundred thousand; each verse for one hundred thousand." He said: "Yes, if they match." He said: "You have the choice, and you are faithful and sufficient." So he recited to him from al-Afwah al-Awdī: I have tested people generation after generation, and I saw none but treacherous and slanderous. He said: "He spoke truly." And I saw in calamities nothing more severe in impact and cunning than enmity of men. He said: "He spoke truly." And I tasted the bitterness of all things, and nothing is more bitter than asking. He said: "He spoke truly." Then Muʿāwiyah said: "More, O Abā Khubayb." He said: "It ends here." So Muʿāwiyah called for thirty slaves, on each of whose necks was a purse containing ten thousand dirhams. They passed before Ibn al-Zubayr until they reached his house. From Juwayriyah bt. Asmāʾ, that when Muʿāwiyah performed the pilgrimage, the people met him, and Ibn al-Zubayr stayed behind. Then he came to him after he had shaved his head, and said: "O Commander of the Faithful, how numerous are the pores of your head!" He replied to him: "Be careful, lest a snake comes out of them and kills you." When Muʿāwiyah finished the ifāḍah, Ibn al-Zubayr circumambulated with him, holding his hand. Then he invited him to his house and dwellings at Quʿayqiʿān, and he went with him there. When they came out, he said: "O Commander of the Faithful, the people say: The Commander of the Faithful came with him to his houses and dwellings, so what did he do? By God, I will not leave you until you give me one hundred thousand." So he gave him. Then Marwān came and said: "By God, O Commander of the Faithful, I have never seen the like of you. A man came to you who has named the treasury of the dīwān, the house of the caliphate, and the house of such and such, and you gave him one hundred thousand." He said to him: "Woe to you, what should I do with Ibn al-Zubayr?" From Hishām b. ʿUrwah, he said: ʿAbd Allāh b. al-Zubayr asked Muʿāwiyah for something, and he refused him. So he said: "By God, I am not ignorant of staying close to this little building, so as not to insult your honor, nor to slander your lineage. But I will let down my turban a cubit in front of me and a cubit behind me on the road of the people of Syria, and I will mention the conduct of Abū Bakr al-Ṣiddīq and ʿUmar. People will say: Who is this? They will say: The son of the disciple of the Messenger of God ﷺ and the son of the daughter of al-Ṣiddīq." Muʿāwiyah said: "This is evil enough for you." Then he said: "Bring your needs." From Saʿīd b. Yazīd, he said: Ibn al-Zubayr entered upon Muʿāwiyah, and he ordered a young son of his to slap him with a blow that made his head spin. When Ibn al-Zubayr recovered, he said to the boy: "Come near to me." He came near, and he said to him: "Slap Muʿāwiyah." He said: "I will not do it." He said: "And why?" He said: "Because he is my father." Ibn al-Zubayr raised his hand and slapped the boy with a blow that made him spin like a top. Muʿāwiyah said: "You do this to a boy upon whom the rulings have not yet run?" He said: "By God, he already knows what harms him and what benefits him, so I wanted to improve his manners." Abū al-Ḥasan ʿAlī b. Muḥammad al-Madāʾinī said, from ʿAbd Allāh b. Abī Bakr, who said: Ibn al-Zubayr caught up with Muʿāwiyah while he was traveling from Madinah to Syria, and found him dozing on his mount. He said to him: "Do you doze while I am with you? Do you not fear that I might kill you?" He said: "You are not one of those who kill kings. Every bird hunts according to its measure." He said: "Indeed, I marched under the banner of my father against ʿAlī b. Abī Ṭālib, and he was as you know." He said: "No doubt, by God, he killed you with his left hand." He said: "That was in support of ʿUthmān, and he was not rewarded for it." He said: "It was only out of hatred for ʿAlī, not in support of ʿUthmān." Ibn al-Zubayr said to him: "We have given you a covenant, and we will fulfill it for you as long as you live. So let whoever comes after you know." He said: "By God, I do not fear for you except for your own self. It is as if I see you being struck down in the snare, and the noose tightened upon you. Then you will remember me while you are in it, and you will say: Would that Abū ʿAbd al-Raḥmān were here, would that I, by God, were here for it. By God, I would loosen you gently and release you quickly, and what a bad protector you would be at that hour." Ibn ʿUyaynah narrated something similar. The conflict between Yazīd b. Muʿāwiyah and ʿAbd Allāh b. al-Zubayr It has been previously mentioned that when Muʿāwiyah died and the oath of allegiance to Yazīd b. Muʿāwiyah came to Madinah, Ibn al-Zubayr and al-Ḥusayn b. ʿAlī withdrew from it. They headed to Makkah and stayed there. Then al-Ḥusayn went to Iraq, and the matter of his killing in the land of Karbalāʾ was as previously mentioned. ʿAbd Allāh b. al-Zubayr remained alone in leadership and sovereignty in Makkah. For this reason Ibn ʿAbbās used to recite after al-Ḥusayn's departure: O you lark in the sanctuary, the sky is empty for you, so lay your eggs and whistle, And peck as much as you wish to peck, alluding to Ibn al-Zubayr. It is said that Yazīd b. Muʿāwiyah wrote to Ibn al-Zubayr saying: I have sent to you a chain of silver and a shackle of gold and a collar of silver, and I have sworn that you will come to me in them, so fulfill my oath and do not break the staff. When he read his letter, he threw it from his hand and said: I will not yield to anything other than the truth, as long as the stone is hard for the teeth of the chewer. The caliphate of ʿAbd Allāh b. al-Zubayr When Yazīd b. Muʿāwiyah died, and his son Muʿāwiyah b. Yazīd soon after him, the affair of ʿAbd Allāh b. al-Zubayr became very strong. Allegiance was pledged to him in the Hijaz, Iraq, and Egypt. Al-Ḍaḥḥāk b. Qays pledged allegiance to him in Damascus and its districts. But Marwān b. al-Ḥakam opposed him in that, and he did not cease until he killed him and a group at Marj Rāhiṭ, as previously mentioned. So the people of Syria pledged allegiance to him. Then he entered Egypt and seized it from the deputies of Ibn al-Zubayr. Then he dispatched expeditions to Iraq, and he died after appointing his son ʿAbd al-Malik b. Marwān as his successor. He did not cease until Muṣʿab b. al-Zubayr was killed and he took Iraq from him. Then he sent al-Ḥajjāj b. Yūsuf, who besieged Ibn al-Zubayr in Makkah for nearly seven months, until he overcame him on Tuesday, the seventeenth of Jumādā al-Ūlā in the year seventy-three. Ibn al-Zubayr's rule began in the year sixty-four. He led the people in the pilgrimage in all of it, and he rebuilt the Kaʿbah during his days, as the Messenger ﷺ had indicated, and he restored its construction as it had been, as ʿĀʾishah the Mother of the Believers had informed him. He clothed the Kaʿbah with silk, whereas its covering before that was of leather mats and haircloth. The merits and worship of Ibn al-Zubayr Ibn al-Zubayr was a scholar and a devout worshipper, awe-inspiring and dignified, frequent in fasting and prayer, intensely humble, strong in governance. From ʿUmar b. Qays, who said: Ibn al-Zubayr had one hundred servants, each of whom spoke a different language from the other. Ibn al-Zubayr would speak to each of them in his own language. When you looked at him in matters of this world, you would say: This is a man who has not intended God for the blink of an eye. And when you looked at him in matters of the hereafter, you would say: This is a man who has not intended the world for the blink of an eye. Al-Thawrī said, from al-Aʿmash, from Abū al-Ḍuḥā, who said: I saw on the head of Ibn al-Zubayr so much musk that if it had been mine, it would have been my capital. He used to perfume the Kaʿbah until its scent could be found from a great distance. Ibn al-Mubārak said, from Maʿmar, from Ibn Ṭāwūs, from his father, who said: Ibn al-Zubayr entered upon his wife, the daughter of al-Ḥasan, and saw three mattresses, meaning three beddings. He said: This one is for me, this one for the daughter of al-Ḥasan, and this one is for Satan. So they removed it. Al-Thawrī said, from ʿAbd al-Malik b. Abī Bashīr, from ʿAbd Allāh b. Musāwir, who said: I heard Ibn ʿAbbās reproaching Ibn al-Zubayr for miserliness, saying: The Messenger of God ﷺ said: "He is not a believer who sleeps full while his neighbor beside him is hungry." Imām Aḥmad said: ʿAbd Allāh b. ʿAmr came to ʿAbd Allāh b. al-Zubayr while he was sitting in the Ḥijr and said: "O Ibn al-Zubayr, beware of deviation in the sanctuary of God, for I bear witness that I heard the Messenger of God ﷺ say: 'A man of Quraysh will violate it and be destroyed by it. If his sins were weighed against the sins of the two heavy ones, they would outweigh them.'" He said: "See that you are not that one, O Ibn ʿAmr, for you have read the books and accompanied the Prophet ﷺ." He said: "I call you to witness that this is my face toward Syria as a warrior." This may be an error in its attribution to the Prophet, and it is rather from the words of ʿAbd Allāh b. ʿAmr, from what he learned from the two camel-loads of the sciences of the People of the Book on the day of al-Yarmūk, and God knows best. From Salmān al-Fārisī, he said: This House will surely be burned at the hands of a man from the family of al-Zubayr. From Mundhir al-Thawrī, he said: Ibn al-Ḥanafiyyah said: O God, You know that I knew, from what You taught me, that Ibn al-Zubayr would not leave it except as one killed, with his head paraded in the markets. Al-Zubayr b. Bakkār narrated from Hishām b. ʿUrwah, who said: The first thing that ʿAbd Allāh b. al-Zubayr uttered clearly when he was small was "the sword," and he would not remove it from his mouth. When al-Zubayr heard that from him, he would say to him: "By God, there will be for you from it a day, and another day, and days." The miraculous signs of Ibn al-Zubayr after his death The manner of his killing has been previously mentioned: that al-Ḥajjāj crucified him on a trunk above the mountain pass, and that he tied next to him a dead cat, but the scent of musk overpowered its smell. His mother sent to al-Ḥajjāj saying: "May God fight you, why do you crucify my son?" He said: "He and I raced to this piece of wood, and he preceded me to it." His mother came and stood over him and prayed for him at length, without a single tear falling from her eye. Then she left. Likewise, Ibn ʿUmar stood over him and prayed for him and praised him very extensively. Al-Wāqidī said, from ʿAbd Allāh, the client of Asmāʾ, who said: When ʿAbd Allāh was killed, his mother went out to him and stood over him while she was on a mount. Al-Ḥajjāj approached with his companions and asked about her, and was informed. He came and stood before her and said: "How did you see God's victory of the truth and its manifestation?" She said: "Sometimes falsehood prevails over truth, and you are between its refuse and its filth." He said: "Your son committed deviation in this House, and God Almighty has said: 'And whoever intends therein deviation by wrongdoing, We will make him taste a painful punishment.' God has made him taste that painful punishment, cutting off the roads." She said: "You lie. He was the first child born in Islam in Madinah. The Messenger of God ﷺ rejoiced at him, chewed a date and put it in his mouth with his own hand, and the Muslims shouted 'God is great' that day until Madinah shook with joy for him. You and your companions rejoiced at his killing. Those who rejoiced that day are better than you and your companions. Moreover, he was dutiful to his parents, a constant faster, a constant stander in prayer with the Book of God, venerating the sacred things of God, hating that God the Mighty and Majestic be disobeyed. I bear witness from the Messenger of God ﷺ that I heard him say: 'Two liars will emerge from Thaqīf, the latter of them worse than the former, and he is a destroyer.'" So al-Ḥajjāj was humbled and departed. That reached ʿAbd al-Malik, and he wrote to him blaming him for addressing Asmāʾ, saying: "What do you have to do with the daughter of the righteous man?" And from Abū Nawfal, who said: I saw ʿAbd Allāh b. al-Zubayr on the pass of al-Madīnah. He said: Quraysh and the people began passing by him, until ʿAbd Allāh b. ʿUmar passed by him and stopped at him, and said: Peace be upon you, Abā Khubayb; peace be upon you, Abā Khubayb; peace be upon you, Abā Khubayb. Indeed, by God, I had forbidden you from this. Indeed, by God, I had forbidden you from this. Indeed, by God, I had forbidden you from this. Indeed, by God, if I knew anything about you, you were one who fasted much, prayed much, and maintained ties of kinship. Indeed, by God, a community of which you are the worst is a community of good. Then ʿAbd Allāh b. ʿUmar passed on. The standing of Ibn ʿUmar at him and his words reached al-Ḥajjāj, and he sent for him. He was taken down from his trunk and thrown into the Jewish burial pits. Then he sent to his mother, Asmāʾ bt. Abī Bakr, but she refused to come to him. He sent the messenger back to her: She shall come to me or I shall send someone to drag you by your forelocks. She refused and said: By God, I will not come to him until he sends someone to drag me by my forelocks. He said: Al-Ḥajjāj said: Show me my sandals. So he took his sandals, then went striding until he entered upon her and said: How did you see me deal with the enemy of God? She said: I saw that you ruined his worldly life, and he ruined your hereafter. It has reached me that you say: O son of the woman of the two girdles. I am, by God, the woman of the two girdles. As for one of them, I used to fasten with it the food of the Messenger of God ﷺ and the food of Abū Bakr. As for the other, it is the girdle of a woman, which she cannot do without. Indeed, the Messenger of God ﷺ told us that in Thaqīf there would be a liar and a destroyer. As for the liar, we have seen him. As for the destroyer, I do not think you are anyone but him. He said: He rose from her without answering her. Muslim alone transmitted it. Al-Wāqidī narrated that when al-Ḥajjāj crucified Ibn al-Zubayr on the mountain pass of al-Ḥajūn, Asmāʾ sent to him cursing him and asked him to bury him, but he refused, until he wrote to ʿAbd al-Malik about that, and he wrote to him to bury him. So he was buried at al-Ḥajūn. They mentioned that the scent of musk could be smelled from near his grave. His children and wives He had among children: Khubayb, Ḥamzah, ʿAbbād, and Thābit, whose mother was Tumāḍir bt. Manẓūr al-Fazāriyyah; and Hāshim, Qays, and ʿUrwah—killed with his father—and al-Zubayr, whose mother was Umm Hāshim bt. Ḥullah b. Manẓūr; and ʿĀmir, Mūsā, Umm Ḥakīm, Fāṭimah, and Fākhitah, whose mother was Juthaymah bt. ʿAbd al-Raḥmān b. al-Ḥārith b. Hishām; and Bakr and Ruqayyah, whose mother was ʿĀʾishah bt. ʿUthmān b. ʿAffān; and ʿAbd Allāh and Muṣʿab from an umm walad. He transmitted thirty-three ḥadīths with isnād. Elegies for Ibn al-Zubayr and his foretelling of his death Ibn al-Zubayr and his brother Muṣʿab were elegized with many fine and eloquent elegies, may God have mercy on them. Among that is the saying of ʿAmr b. Maʿmar al-Dhuhlī, elegizing them in verses: By your life, I have left no need among people, Nor was I one who wore guidance while wavering, On the morning Muṣʿab called me and I answered him, And I said to him: Welcome, and ease, and ample room. Your father was the disciple of the Messenger and his sword, So you are, by God's praise, of the best of us as a father. And that is your brother, guided by his light, In Makkah, calling us with a call that is rewarded. I was not two-faced—one face for Muṣʿab, Sick, and one face for Ibn Marwān when he inclined to passion. I was a man who counseled him sincerely, not preferring Ibn Marwān over him, nor seeking nearness To him with what would make the eye of Muṣʿab sore; But I counseled Muṣʿab sincerely for God's sake, Until calamities cast their arrow at him; To God belongs an arrow—how firm and how true! If this age has destroyed Muṣʿab, And ʿAbd Allāh has become a mutilated corpse, Then every man will drink a draught of death, Even if he swerves from it with all his might and dreads it. When Yazīd b. Muʿāwiyah sent to Ibn al-Zubayr that golden fetter, a chain of silver, and a collar of silver, and swore: You shall come to me in them, they said to him: Fulfill the oath of the Commander of the Faithful. He said: I will not soften to other than the truth for which I ask, Until stone softens for the tooth of the chewer. Then he said: By God, a blow with a sword in honor is dearer to me than a blow with a whip in humiliation. Then he called for allegiance to himself, and openly opposed Yazīd b. Muʿāwiyah. Al-Ṭabarānī narrated that Ibn al-Zubayr entered upon his mother and said: In death there is rest. His mother had reached one hundred years, no tooth of hers had fallen, and her eyesight had not deteriorated. She said to him: I would not love to die until I see one of your two ends: either you rule and my eye is gladdened, or you are killed and I seek reward for you. Then he went out from her, saying: I am not one who buys life with disgrace, Nor one who climbs from fear of death a ladder. Then he turned to the family of al-Zubayr, admonishing them and saying: Let each of you conceal his sword as he conceals his face, and defend himself with his hand as if he were a woman. By God, I have never met an army except in the first squadron, and I have never felt pain from a wound except the pain of medicine. Then he charged against them, with two swords with him. The first to meet him was al-Aswad, and he struck him with his sword until he severed his leg. Al-Aswad said to him: Ouch, son of the adulteress! Ibn al-Zubayr said to him: Be off, son of Ḥām! Is Asmāʾ an adulteress?! Then he drove them out of the mosque. On the roof of the mosque was a group of his supporters throwing bricks at his enemies. A brick from his supporters struck him unintentionally on the crown of his head, splitting his head. He stood upright, saying: Had my generation been one, I would have sufficed it. And he said: We are not ones on our heels whose wounds bleed, But on our feet the blood drips. Then he fell, and two of his mawālī bent over him, saying: The slave protects his lord and seeks protection. Then they sent to him and cut off his head. Al-Ṭabarānī also narrated from Isḥāq b. Abī Isḥāq, who said: I was present at the killing of ʿAbd Allāh b. al-Zubayr in the Sacred Mosque. On the day he was killed, the armies began entering from the gates of the mosque, and every time a group entered from a gate, he charged at them until he drove them out. While he was in that state, a battlement from one of the battlements of the mosque came and fell on his head and knocked him down, while he was reciting these verses: Asmāʾ, O Asmāʾ, do not weep for me; Nothing remains but my noble lineage and my religion, And a sharp sword which my right hand has made supple. It has been narrated that his mother said to al-Ḥajjāj: Is it not time for this rider to dismount? Al-Ḥajjāj said: Your son, the hypocrite? She said: By God, he was no hypocrite. He was one who fasted much, prayed much, and maintained ties of kinship. He said: Go away, old woman, for you have become senile. She said: By God, I have not become senile since I heard the Messenger of God ﷺ say: There will come from Thaqīf a liar and a destroyer. As for the liar, we have seen him; as for the destroyer, it is you. What was said about Ibn al-Zubayr after his death Mujāhid said: I was with Ibn ʿUmar, and he passed by Ibn al-Zubayr. He stopped, asked mercy for him, and praised him, then turned to me and said: Abū Bakr al-Ṣiddīq informed me that the Messenger of God ﷺ said: Whoever does evil will be recompensed for it. Sermons and speeches of Ibn al-Zubayr Muḥammad b. ʿAbd Allāh al-Thaqafī said: I witnessed the sermon of Ibn al-Zubayr at the pilgrimage season. He came out to us one day before al-Tarwiyah, in iḥrām, and pronounced the talbiyah with the finest talbiyah I have ever heard. Then he praised God and extolled Him, then said: To proceed: You have come from various horizons as delegations to God, mighty and majestic. It is incumbent upon God to honor His delegation. Whoever among you seeks what is with God, the seeker of what is with God will not fail. So make your words true with deeds, for the essence of words is deeds. Intention, intention; hearts, hearts. God, God, in these days of yours, for they are days in which sins are forgiven. You have come from various horizons, not for trade, nor seeking wealth, nor a worldly life you hope for here. Then he pronounced the talbiyah and the people pronounced it. I never saw more weepers than on that day. From Wahb b. Kaysān, who said: A sermon was written to ʿAbd Allāh b. al-Zubayr: To proceed: The people of piety have marks by which they are known, and which they recognize in themselves: truthfulness of speech, fulfillment of trust, suppression of anger, patience in affliction, contentment with decree, gratitude for blessings, and submission to the judgment of the Qurʾān. The leader is like a market; whatever is in demand there is brought to it. If truth is in demand with him, it is brought to him and its people come to him; if falsehood is in demand with him, it is brought to him and its people come to him. From Wahb b. Kaysān, who said: I never saw Ibn al-Zubayr submit to anyone out of desire or fear of a ruler or anyone else. With this chain, the people of Syria used to taunt Ibn al-Zubayr and say to him: O son of the woman of the two girdles. Asmāʾ said to him: O my son, they taunt you with the two girdles. I had only one girdle, which I tore in two. I put one half in the travel bag of the Messenger of God ﷺ, and tied his water skin with the other, when he and Abū Bakr set out intending the emigration to al-Madīnah. After that, when they taunted Ibn al-Zubayr with the two girdles, he would say: Indeed, by God: That is a fault whose shame is manifest from you. And God, glorified and exalted, knows best. The story of "Indeed, and its rider" It was transmitted from Abū ʿUbaydah, who said: ʿAbd Allāh b. al-Zubayr al-Asadī came to ʿAbd Allāh b. al-Zubayr b. al-ʿAwwām and said: O Commander of the Faithful, there is kinship between me and you through so-and-so. Ibn al-Zubayr said: Yes, it is as you mentioned. And if you think about this... you are right; all people go back to one father and one mother. He said: O Commander of the Faithful, my provisions are exhausted. He said: Had you not guaranteed your family that it would suffice you until you return to them? He said: O Commander of the Faithful, my she-camel has become footsore. He said: Take her to high ground so that her hoof cools, patch her with palm-leaf fiber, lower her with coarse hair, and travel on her in the two cool periods. He said: O Commander of the Faithful, I came to you asking for a mount, not asking for advice. God curse a she-camel that carried me to you! Ibn al-Zubayr said: Indeed, and its rider! The Asadī went out and began to recite: I see needs at Abū Khubayb's are thwarted, and no Umayyad is in the land, from al-Aʿyāṣ or from the family of Ḥarb, a noble one like the blaze of a swift horse. I said to my companions: Bring my mounts near, so I may leave the belly of Makkah in darkness. And I have no return, when I cross Dhāt ʿIrq, to the son of the Kāhiliyyah! ʿAbd al-Razzāq transmitted in his Muṣannaf from al-Zuhrī, who said: No head was ever brought to the Messenger of God ﷺ in al-Madīnah, nor on the day of Badr. A head was brought to Abū Bakr—that thought of his. The first to whom heads were brought was ʿAbd Allāh b. al-Zubayr.
Tarikh (al-Tabari) 2321No grade recorded
تولية بشر بن مروان إمرة البصرة قَالَ ابْنُ جَرِيرٍ: وَفِي هَذِهِ السَّنَةِ - يَعْنِي سَنَةَ ثَلَاثٍ وَسَبْعِينَ - عَزَلَ عَبْدُ الْمَلِكِ خَالِدَ بْنَ عَبْدِ اللَّهِ عَنِ الْبَصْرَةِ، وَأَضَافَهَا إِلَى أَخِيهِ بِشْرِ بْنِ مَرْوَانَ مَعَ الْكُوفَةِ، فَارْتَحَلَ إِلَيْهَا بِشْرٌ، وَاسْتَخْلَفَ عَلَى الْكُوفَةِ عَمْرَو بْنَ حُرَيْثٍ. غزو الروم وَفِيهَا غَزَا مُحَمَّدُ بْنُ مَرْوَانَ الصَّائِفَةَ، فَهَزَمَ الرُّومَ. وَقِيلَ: إِنَّهُ كَانَ فِي هَذِهِ السَّنَةِ وَقْعَةُ عُثْمَانَ بْنِ الْوَلِيدِ بِالرُّومِ ، مِنْ نَاحِيَةِ أَرْمِينِيَّةَ، وَهُوَ فِي أَرْبَعَةِ آلَافٍ، وَالرُّومُ فِي سِتِّينَ أَلْفًا، فَهَزَمَهُمْ، وَأَكْثَرَ الْقَتْلَ فِيهِمْ. من حج بالناس هذه السنة ونواب العمال وَأَقَامَ لِلنَّاسِ الْحَجَّ فِي هَذِهِ السَّنَةِ الْحَجَّاجُ بْنُ يُوسُفَ الثَّقَفِيُّ أَيْضًا، وَهُوَ عَلَى مَكَّةَ وَالْيَمَنِ وَالْيَمَامَةِ، وَعَلَى الْكُوفَةِ وَالْبَصْرَةِ بِشْرُ بْنُ مَرْوَانَ، فِي قَوْلِ الْوَاقِدِيِّ، وَفِي قَوْلِ غَيْرِهِ: عَلَى الْكُوفَةِ بِشْرُ بْنُ مَرْوَانَ، وَعَلَى الْبَصْرَةِ خَالِدُ بْنُ عَبْدِ اللَّهِ، وَعَلَى قَضَاءِ الْكُوفَةِ شُرَيْحُ بْنُ الْحَارِثِ. وَعَلَى قَضَاءِ الْبَصْرَةِ هِشَامُ بْنُ هُبَيْرَةَ. وَعَلَى إِمْرَةِ خُرَاسَانَ بُكَيْرُ بْنُ وِشَاحٍ، يَعْنِي الَّذِي كَانَ نَائِبًا لِعَبْدِ اللَّهِ بْنِ خَازِمٍ، وَاللَّهُ أَعْلَمُ. مبايعة الناس عبد الملك بن مروان وَفِي هَذِهِ السَّنَةِ اجْتَمَعَ النَّاسُ عَلَى عَبْدِ الْمَلِكِ فَكَتَبَ إِلَيْهِ ابْنُ عُمَرَ، وَأَبُو سَعِيدٍ، وَسَلَمَةُ بْنُ الْأَكْوَعِ بِالْبَيْعَةِ، وَكَانَ عَبْدُ الْمَلِكِ يَجْلِسُ لِلنَّاسِ فِي كُلِّ أُسْبُوعٍ يَوْمَيْنِ. قصة شكوى لم يكتب صاحبها اسمه فيها عَنْ أَبِي رَيْحَانَةَ أَحَدِ حُجَّابِ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ، قَالَ: كَانَ عَبْدُ الْمَلِكِ يَجْلِسُ فِي كُلِّ أُسْبُوعٍ يَوْمَيْنِ جُلُوسًا عَامًّا، فَبَيْنَا هُوَ جَالِسٌ فِي مُسْتَشْرَفٍ لَهُ وَقَدْ أُدْخِلَتْ عَلَيْهِ الْقِصَصُ، إِذْ وَقَعَتْ فِي يَدِهِ قِصَّةٌ غَيْرُ مُتَرْجَمَةٍ فِيهَا: إِنْ رَأَى أَمِيرُ الْمُؤْمِنِينَ أَنْ يَأْمُرَ جَارِيَتَهُ تُغَنِّينِي ثَلَاثَةَ أَصْوَاتٍ ثُمَّ يَنْفُذُ فِيَّ مَا يَشَاءُ مِنْ حُكْمِهِ. فَاسْتَشَاطَ مِنْ ذَلِكَ غَضَبًا، وَقَالَ: يَا رَبَاحُ، عَلَيَّ بِصَاحِبِ هَذِهِ الْقِصَّةِ، فَخَرَجَ النَّاسُ جَمِيعًا، وَأُدْخِلَ عَلَيْهِ غُلَامٌ كَمَا أَعْذَرَ كَأَهْنَأِ الصِّبْيَانِ وَأَحْسَنِهِمْ، فَقَالَ لَهُ عَبْدُ الْمَلِكِ: يَا غُلَامُ هَذِهِ قِصَّتُكَ؟ قَالَ: نَعَمْ يَا أَمِيرَ الْمُؤْمِنِينَ، قَالَ: وَمَا الَّذِي غَرَّكَ مِنِّي، وَاللَّهِ لَأُمَثِّلَنَّ بِكَ، وَلَأَرْدَعَنَّ بِكَ نُظَرَاءَكَ مِنْ أَهْلِ الْجَسَارَةِ، عَلَيَّ بِالْجَارِيَةِ، فَجِيءَ بِجَارِيَةٍ كَأَنَّهَا فِلْقَةُ قَمَرٍ، وَبِيَدِهَا عُودٌ، فَطُرِحَ لَهَا كُرْسِيٌّ وَجَلَسَتْ، فَقَالَ عَبْدُ الْمَلِكِ: مُرْهَا يَا غُلَامُ، فَقَالَ: غَنِّي لِي يَا جَارِيَةُ بِشِعْرِ قَيْسِ بْنِ ذُرَيْحٍ: لَقَدْ كُنْتِ حَسْبَ النَّفْسِ لَوْ دَامَ أَوْ دَنَا وَلَكِنَّمَا الدُّنْيَا مَتَاعُ غُرُورِ وَكُنَّا جَمِيعًا قَبْلَ أَنْ يَظْهَرَ الْهَوَى بِأَنْعَمِ حَالَيْ غِبْطَةٍ وَسُرُورِ فَمَا بَرِحَ الْوَاشُونَ حَتَّى بَدَتْ لَنَا بُطُونُ الْهَوَى مَقْلُوبَةً بِظُهُورِ فَغَنَّتْهُ وَأَجَادَتْ، فَخَرَجَ الْغُلَامُ مِنْ جَمِيعِ مَا كَانَ عَلَيْهِ مِنَ الثِّيَابِ تَخْرِيقًا، ثُمَّ قَالَ لَهُ عَبْدُ الْمَلِكِ: مُرْهَا تُغَنِّكَ الصَّوْتَ الثَّانِيَ، فَقَالَ: غَنِّي بِشِعْرِ جَمِيلٍ: أَلَا لَيْتَ شِعْرِي هَلْ أَبِيتَنَّ لَيْلَةً بِوَادِي الْقُرَى إِنِّي إِذًا لَسَعِيدُ إِذَا قُلْتُ مَا بِي يَا بُثَيْنَةُ قَاتِلِي مِنَ الْحَبِّ قَالَتْ ثَابِتٌ وَيَزِيدُ وَإِنْ قُلْتُ رُدِّي بَعْضَ عَقْلِي أَعِشْ بِهِ مَعَ النَّاسِ قَالَتْ ذَاكَ مِنْكَ بَعِيدُ فَلَا أَنَا مَرْدُودٌ بِمَا جِئْتُ طَالِبًا وَلَا حُبُّهَا فِيمَا يَبِيدُ يَبِيدُ يَمُوتُ الْهَوَى مِنِّي إِذَا مَا لَقِيتُهَا وَيَحْيَا إِذَا فَارَقْتُهَا فَيَعُودُ فَغَنَّتْهُ الْجَارِيَةُ وَسَقَطَ مَغْشِيًّا عَلَيْهِ سَاعَةً، ثُمَّ أَفَاقَ، فَقَالَ لَهُ عَبْدُ الْمَلَكِ: مُرْهَا فَلْتُغَنِّكَ الصَّوْتَ الثَّالِثَ. فَقَالَ: يَا جَارِيَةُ غَنِّي بِشِعْرِ قَيْسِ بْنِ الْمُلَوَّحِ: وَفِي الْجِيرَةِ الْغَادِينَ مِنْ بَطْنِ وَجْرَةَ غَزَالٌ غَضِيضُ الْمُقْلَتَيْنِ رَبِيبُ فَلَا تَحْسَبِي أَنَّ الْغَرِيبَ الَّذِي نَأَى وَلَكِنَّ مَنْ تَنْأَيْنَ عَنْهُ غَرِيبُ فَغَنَّتْهُ الْجَارِيَةُ، فَطَرَحَ الْغُلَامُ نَفْسَهُ مِنَ الْمُسْتَشْرَفِ فَلَمْ يَصِلْ إِلَى الْأَرْضِ حَتَّى تَقَطَّعَ. فَقَالَ عَبْدُ الْمَلِكِ: وَيْحَهَ! لَقَدْ عَجِلَ عَلَى نَفْسِهِ، وَلَقَدْ كَانَ تَقْدِيرِي فِيهِ غَيْرَ الَّذِي فَعَلَ، وَأَمَرَ فَأُخْرِجَتِ الْجَارِيَةُ مِنْ قَصْرِهِ، ثُمَّ سَأَلَ عَنِ الْغُلَامِ، فَقَالُوا: غَرِيبٌ لَا يُعْرَفُ، إِلَّا أَنَّهُ مُنْذُ ثَلَاثٍ يُنَادِي فِي السُّوقِ وَيَدُهُ عَلَى رَأْسِهِ: غَدًا يَكْثُرُ الْبَاكُونَ مِنَّا وَمِنْكُمُ وَتَزْدَادُ دَارِي مِنْ دِيَارِكُمْ بُعْدَا . مقتل أبي فديك وَفِي هَذِهِ السَّنَةِ وَجَّهَ عَبْدُ الْمَلِكِ عُمَرَ بْنَ عُبَيْدِ اللَّهِ لِقِتَالِ أَبِي فُدَيْكٍ، وَأَمَرَهُ أَنْ يَنْتَدِبَ مَعَهُ مَنْ أَحَبَّ، فَقَدِمَ الْكُوفَةَ فَنَدَبَ أَهْلَهَا، فَانْتَدَبَ مَعَهُ عَشَرَةُ آلَافٍ، فَأَخْرَجَ لَهُمْ أُعْطِيَاتِهِمْ، ثُمَّ سَارَ بِهِمْ، فَجَعَلَ أَهْلَ الْكُوفَةِ عَلَى الْمَيْمَنَةِ وَعَلَيْهِمْ مُحَمَّدُ بْنُ مُوسَى بْنِ طَلْحَةَ، وَجَعَلَ أَهْلَ الْبَصْرَةِ عَلَى الْمَيْسَرَةِ وَعَلَيْهِمُ ابْنُ أَخِيهِ عُمَرُ بْنُ مُوسَى بْنِ عُبَيْدِ اللَّهِ، وَهُوَ فِي الْقَلْبِ، حَتَّى انْتَهَوْا إِلَى الْبَحْرِينِ، فَصَفَّ عُمَرُ أَصْحَابَهُ، وَقَدَّمَ الرَّجَّالَةَ فِي أَيْدِيهِمُ الرِّمَاحُ، فَحَمَلَ أَبُو فُدَيْكٍ وَأَصْحَابُهُ حَمْلَةً وَاحِدَةً فَكَشَفُوا مَيْسَرَةَ عُمَرَ، فَارْتَثَّ عُمَرُ، وَحَمَلَ أَهْلُ الْكُوفَةِ وَأَهْلُ الْبَصْرَةِ، وَاسْتَبَاحُوا عَسْكَرَ الْعَدُوِّ، وَقَتَلُوا أَبَا فُدَيْكٍ، وَحَصَرُوهُمْ، فَنَزَلُوا عَلَى الْحُكْمِ، فَقَتَلُوا مِنْهُمْ نَحَوًا مِنْ سِتَّةِ آلَافٍ، وَأَسَرُوا ثَمَانِمِائَةٍ، وَانْصَرَفُوا إِلَى الْبَصْرَةِ.
✧ Appointment of Bishr b. Marwān as Governor of al-Baṣrah Ibn Jarīr said: In this year—meaning the year seventy-three—ʿAbd al-Malik dismissed Khālid b. ʿAbd Allāh from al-Baṣrah and added it to his brother Bishr b. Marwān along with al-Kūfah. Bishr set out to it and appointed ʿAmr b. Ḥurayth as his deputy over al-Kūfah. The Expedition Against the Byzantines In it, Muḥammad b. Marwān raided the summer expedition and defeated the Byzantines. It was said: In this year occurred the battle of ʿUthmān b. al-Walīd with the Byzantines, from the direction of Armenia, while he was in four thousand and the Byzantines were in sixty thousand; he defeated them and killed a great number among them. Who Led the Pilgrimage This Year and the Deputies of the Governors The Ḥajj for the people in this year was conducted by al-Ḥajjāj b. Yūsuf al-Thaqafī as well, while he was over Makkah, al-Yaman, and al-Yamāmah, and over al-Kūfah and al-Baṣrah was Bishr b. Marwān, according to the account of al-Wāqidī. According to the account of others: over al-Kūfah was Bishr b. Marwān, over al-Baṣrah was Khālid b. ʿAbd Allāh, and over the judiciary of al-Kūfah was Shurayḥ b. al-Ḥārith. Over the judiciary of al-Baṣrah was Hishām b. Hubayrah. Over the governorship of Khurāsān was Bukayr b. Wishāḥ, that is, the one who had been the deputy of ʿAbd Allāh b. Khāzim. And Allah knows best. The People's Pledge of Allegiance to ʿAbd al-Malik b. Marwān In this year the people gathered in allegiance to ʿAbd al-Malik. So Ibn ʿUmar, Abū Saʿīd, and Salamah b. al-Akwaʿ wrote to him pledging allegiance. ʿAbd al-Malik used to sit for the people two days every week. The Story of a Complaint Whose Author Did Not Write His Name From Abū Rayḥānah, one of the chamberlains of ʿAbd al-Malik b. Marwān, who said: ʿAbd al-Malik used to sit two days every week in a general audience. While he was sitting in an elevated chamber of his, and the petitions had been brought in to him, a petition fell into his hand that was not marked with a name, in which was written: "If the Commander of the Faithful sees fit to command his slave girl to sing to me three songs, then he may carry out against me whatever he wishes of his judgment." He became inflamed with anger at that and said: "O Rabāḥ, bring me the author of this petition." The people all went out, and a boy was brought in to him, just past the age of puberty, as if he were the most handsome and fairest of youths. ʿAbd al-Malik said to him: "O boy, is this your petition?" He said: "Yes, O Commander of the Faithful." He said: "What has deceived you about me? By Allah, I will make an example of you, and I will deter by you your peers among the bold. Bring me the slave girl." A slave girl was brought as if she were a piece of the moon, with a lute in her hand. A chair was placed for her, and she sat. ʿAbd al-Malik said: "Command her, O boy." So he said: "Sing to me, O slave girl, the poetry of Qays b. Dhurayḥ: You were sufficient for the soul, had it lasted or drawn near, But the world is but the goods of delusion. And we were together, before passion appeared, In the most blissful state of happiness and joy. The slanderers did not cease until there appeared to us The bellies of passion turned inside out with their backs." So she sang it and excelled. The boy went out of all the clothes that were on him, tearing them. Then ʿAbd al-Malik said to him: "Command her to sing you the second song." He said: "Sing the poetry of Jamīl: O would that I knew whether I shall spend a night In Wādī al-Qurā; then, indeed, I would be happy. When I say what is in me, O Buthaynah, my killer From love, she says: Thābit and Yazīd. And if I say: Return some of my reason so that I may live with it Among the people, she says: That is far from you. I am not returned with what I came seeking, Nor does her love, in what perishes, perish. Love dies from me when I meet her, And it revives when I part from her, so it returns." So the slave girl sang to him, and he fell unconscious for a while, then he recovered. ʿAbd al-Malik said to him: "Command her to sing you the third song." He said: "O slave girl, sing the poetry of Qays b. al-Mulawwaḥ: Among the neighbors departing from the hollow of Wajrah Is a gazelle with languid eyes, brought up in comfort. So do not think that the stranger who went away is the stranger, But rather the one from whom you go away is the stranger." So the slave girl sang to him, and the boy threw himself from the elevated chamber and did not reach the ground until he was torn apart. ʿAbd al-Malik said: "Woe to him! He hastened his own death, and my plan for him was other than what he did." He gave orders and the slave girl was sent out of his palace. Then he asked about the boy, and they said: "A stranger, not known, except that for three days he has been calling out in the market with his hand on his head: Tomorrow the weepers among us and among you will be many, And my abode will increase in distance from your abodes." The Killing of Abū Fudayk In this year ʿAbd al-Malik dispatched ʿUmar b. ʿUbayd Allāh to fight Abū Fudayk, and commanded him to enlist with him whomever he wished. He came to al-Kūfah and called upon its people, and ten thousand enlisted with him. He distributed their stipends to them, then marched with them. He placed the people of al-Kūfah on the right wing, over them Muḥammad b. Mūsā b. Ṭalḥah, and he placed the people of al-Baṣrah on the left wing, over them his nephew ʿUmar b. Mūsā b. ʿUbayd Allāh, while he was in the center, until they reached al-Baḥrayn. ʿUmar arrayed his companions, and placed the infantry in front with spears in their hands. Abū Fudayk and his companions charged with a single charge and routed ʿUmar's left wing, so ʿUmar was wounded. The people of al-Kūfah and the people of al-Baṣrah charged, and they plundered the enemy's camp, and they killed Abū Fudayk, and they besieged them, so they surrendered on the condition of judgment. They killed about six thousand of them and captured eight hundred, and they returned to al-Baṣrah.
Tarikh (al-Tabari) 2322No grade recorded
عَبْدُ اللَّهِ بْنُ صَفْوَانَ بْنِ أُمَيَّةَ بْنِ خَلَفٍ الْجُمَحِيُّ وَمِمَّنْ قُتِلَ مَعَ ابْنِ الزُّبَيْرِ فِي سَنَةِ ثَلَاثٍ وَسَبْعِينَ بِمَكَّةَ مِنَ الْأَعْيَانِ: عَبْدُ اللَّهِ بْنُ صَفْوَانَ بْنِ أُمَيَّةَ بْنِ خَلَفٍ الْجُمَحِيُّ، أَبُو صَفْوَانَ الْمَكِّيُّ وَكَانَ أَكْبَرَ وَلَدِ أَبِيهِ، أَدْرَكَ حَيَاةَ النَّبِيِّ ﷺ، وَرَوَى عَنْ عُمَرَ وَجَمَاعَةٍ مِنَ الصَّحَابَةِ، وَحَدَّثَ عَنْهُ خَلْقٌ مِنَ التَّابِعَيْنِ، وَكَانَ سَيِّدًا شَرِيفًا مُطَاعًا حَلِيمًا، يَحْتَمِلُ الْأَذَى، لَوْ سَبَّهُ عَبْدٌ أَسْوَدُ، مَا اسْتَنْكَفَ عَنْهُ، وَلَمْ يَقْصِدْهُ أَحَدٌ فِي شَيْءٍ فَرَدَّهُ خَائِبًا، وَلَا سَمِعَ بِمَفَازَةٍ إِلَّا حَفَرَ جُبًّا، أَوْ عَمِلَ فِيهَا بِرْكَةً، وَلَا عَقَبَةٍ إِلَّا سَهَّلَهَا. وَقِيلَ: إِنَّ الْمُهَلَّبَ بْنَ أَبِي صُفْرَةَ قَدِمَ عَلَى ابْنِ الزُّبَيْرِ مِنَ الْعِرَاقِ، فَأَطَالَ الْخَلْوَةَ مَعَهُ، فَجَاءَ ابْنُ صَفْوَانَ فَقَالَ: مَنْ هَذَا الَّذِي شَغَلَكَ مُنْذُ الْيَوْمِ ؟ قَالَ: هَذَا سَيِّدُ الْعَرَبِ مِنْ أَهْلِ الْعِرَاقِ. فَقَالَ: يَنْبَغِي أَنْ يَكُونَ الْمُهَلَّبَ. فَقَالَ الْمُهَلَّبُ لِابْنِ الزُّبَيْرِ: وَمَنْ هَذَا الَّذِي يَسْأَلُ عَنِّي يَا أَمِيرَ الْمُؤْمِنِينَ ؟ قَالَ: هَذَا سَيِّدُ قُرَيْشٍ بِمَكَّةَ. فَقَالَ: يَنْبَغِي أَنْ يَكُونَ عَبْدَ اللَّهِ بْنَ صَفْوَانَ. وَكَانَ ابْنُ صَفْوَانَ كَرِيمًا جِدًّا. وَقَالَ الزُّبَيْرُ بْنُ بَكَّارٍ بِسَنَدِهِ: إِنَّ مُعَاوِيَةَ قَدِمَ حَاجًّا فَتَلَقَّاهُ النَّاسُ، فَكَانَ عَبْدُ اللَّهِ بْنُ صَفْوَانَ فِي جُمْلَةِ مَنْ تَلَقَّاهُ، فَجَعَلَ يُسَايِرُ مُعَاوِيَةَ، وَجَعَلَ أَهْلُ الشَّامِ يَقُولُونَ: مَنْ هَذَا الَّذِي يُسَايِرُ أَمِيرَ الْمُؤْمِنِينَ ؟ فَلَمَّا انْتَهَى إِلَى مَكَّةَ إِذَا الْجَبَلُ أَبْيَضُ مِنَ الْغَنَمِ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، هَذِهِ غَنَمٌ أَجْزَرْتُكَهَا ; تُقَسِّمُهَا بَيْنَ الْجُنْدِ. فَإِذَا هِيَ أَلَفَا شَاةٍ، فَقَالُوا: مَا رَأَيْنَا أَكْرَمَ مِنِ ابْنِ عَمِّ أَمِيرِ الْمُؤْمِنِينَ. ثُمَّ كَانَ ابْنُ صَفْوَانَ مِنْ جُمْلَةِ مَنْ صَبَرَ مَعَ ابْنِ الزُّبَيْرِ حِينَ حَصَرَهُ الْحَجَّاجُ، فَقَالَ لَهُ ابْنُ الزُّبَيْرِ: إِنِّي قَدْ أَقَلْتُكَ بَيْعَتِي، فَاذْهَبْ حَيْثُ شِئْتَ. فَقَالَ: إِنِّي إِنَّمَا قَاتَلْتُ عَنْ دِينِي. ثُمَّ صَبَّرَ نَفْسَهُ، حَتَّى قُتِلَ وَهُوَ مُتَعَلِّقٌ بِأَسْتَارِ الْكَعْبَةِ فِي هَذِهِ السَّنَةِ، رَحِمَهُ اللَّهُ وَأَكْرَمَ مَثْوَاهُ. عَبْدُ اللَّهِ بْنُ مُطِيعِ بْنِ الْأَسْوَدِ بْنِ حَارِثَةَ عَبْدُ اللَّهِ بْنُ مُطِيعِ بْنِ الْأَسْوَدِ بْنِ حَارِثَةَ الْقُرَشِيُّ الْعَدَوِيُّ الْمَدَنِيُّ وُلِدَ فِي حَيَاةِ رَسُولِ اللَّهِ ﷺ وَحَنَّكَهُ، وَدَعَا لَهُ بِالْبَرَكَةِ، وَرَوَى عَنْ أَبِيهِ، عَنْ رَسُولِ اللَّهِ ﷺ أَنَّهُ قَالَ: لَا يُقْتَلُ قُرَشِيٌّ بَعْدَ الْيَوْمِ صَبْرًا إِلَى يَوْمِ الْقِيَامَةِ. وَعَنْهُ ابْنَاهُ: إِبْرَاهِيمُ، وَ مُحَمَّدٌ، وَالشَّعْبِيُّ، وَعِيسَى بْنُ طَلْحَةَ بْنِ عُبَيْدِ اللَّهِ، وَمُحَمَّدُ بْنُ أَبِي مُوسَى. قَالَ الزُّبَيْرُ بْنُ بَكَّارٍ: كَانَ ابْنُ مُطِيعٍ مِنْ كِبَارِ رِجَالِ قُرَيْشٍ جَلَدًا وَشَجَاعَةً، وَأَخْبَرَنِي عَمِّي مُصْعَبٌ أَنَّهُ كَانَ عَلَى قُرَيْشٍ يَوْمَ الْحَرَّةِ، وَقُتِلَ مَعَ ابْنِ الزُّبَيْرِ بِمَكَّةَ، وَهُوَ الَّذِي يَقُولُ: أَنَا الَّذِي فَرَرْتُ يَوْمَ الْحَرَّةْ وَالشَّيْخُ لَا يَفِرُّ إِلَّا مَرَّةْ لَأُجْبُرَنَّ كَرَةً بِفَرَّةْ رَحِمَهُ اللَّهُ. عَوْفُ بْنُ مَالِكِ بْنِ أَبِي عَوْفٍ الْأَشْجَعِيُّ الْغَطَفَانِيُّ عَوْفُ بْنُ مَالِكِ بْنِ أَبِي عَوْفٍ الْأَشْجَعِيُّ الْغَطَفَانِيُّ صَحَابِيٌّ جَلِيلٌ، شَهِدَ مُؤْتَةَ مَعَ خَالِدِ بْنِ الْوَلِيدِ وَالْأُمَرَاءِ قَبْلَهُ، وَشَهِدَ الْفَتْحَ، وَكَانَتْ مَعَهُ رَايَةُ قَوْمِهِ يَوْمَئِذٍ، وَشَهِدَ فَتْحَ الشَّامِ، وَرَوَى عَنْ رَسُولِ اللَّهِ ﷺ أَحَادِيثَ، وَرَوَى عَنْهُ جَمَاعَةٌ مِنَ التَّابِعَيْنِ، وَأَبُو هُرَيْرَةَ، وَقَدْ مَاتَ قَبْلَهُ، وَقَالَ الْوَاقِدِيُّ، وَخَلِيفَةُ بْنُ خَيَّاطٍ، وَأَبُو عُبَيْدٍ، وَغَيْرُ وَاحِدٍ: تُوُفِّيَ سَنَةَ ثَلَاثٍ وَسَبْعِينَ بِالشَّامِ. أَسْمَاءُ بِنْتُ أَبِي بَكْرٍ الصِّدِّيقِ أَسْمَاءُ بِنْتُ أَبِي بَكْرٍ الصِّدِّيقِ وَالِدَةُ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ، يُقَالُ لَهَا: ذَاتُ النِّطَاقَيْنِ، وَإِنَّمَا سُمِّيَتْ بِذَلِكَ عَامَ الْهِجْرَةِ حِينَ شَقَّتْ نِطَاقَهَا، وَرَبَطَتْ بِهِ سُفْرَةَ النَّبِيِّ ﷺ وَأَبِي بَكْرٍ حِينَ خَرَجَا إِلَى غَارِ ثَوْرٍ لِلْهِجْرَةِ. وَأُمُّهَا قَيْلَةُ، وَقِيلَ: قُتَيْلَةُ بِنْتُ عَبْدِ الْعُزَّى مِنْ بَنِي عَامِرِ بْنِ لُؤَيٍّ. أَسْلَمَتْ أَسْمَاءُ قَدِيمًا، وَهُمْ بِمَكَّةَ فِي أَوَّلِ الْإِسْلَامِ، وَهَاجَرَتْ هِيَ وَزَوْجُهَا الزُّبَيْرُ، وَهِيَ حَامِلٌ مُتِمٌّ بِوَلَدِهَا عَبْدِ اللَّهِ، فَوَضَعَتْهُ بِقُبَاءٍ، أَوَّلَ مَقْدِمِهِمِ الْمَدِينَةَ، ثُمَّ وَلَدَتْ لِلزُّبَيْرِ بَعْدَ ذَلِكَ عُرْوَةَ، وَ الْمُنْذِرَ، ثُمَّ لَمَّا كَبُرَتْ طَلَّقَهَا الزُّبَيْرُ، وَقِيلَ: بَلْ قَالَ لَهُ عَبْدُ اللَّهِ ابْنُهُ: إِنَّ مِثْلِي لَا تُوطَأُ أُمُّهُ. فَطَلَّقَهَا الزُّبَيْرُ، وَقِيلَ: بَلِ اخْتَصَمَتْ هِيَ وَالزُّبَيْرُ، فَجَاءَ عَبْدُ اللَّهِ لِيُصْلِحَ بَيْنَهُمَا، فَقَالَ الزُّبَيْرُ: إِنْ دَخَلْتَ فَهِيَ طَالِقٌ. فَدَخَلْتُ فَبَانَتْ، فَاللَّهُ أَعْلَمُ. وَقَدْ عُمِّرَتْ أَسْمَاءُ دَهْرًا صَالِحًا وَأَضَرَّتْ فِي آخِرِ عُمُرِهَا، وَقِيلَ: بَلْ كَانَتْ صَحِيحَةَ الْبَصَرِ، لَمْ يَسْقُطْ لَهَا سِنٌّ، وَأَدْرَكَتْ قَتْلَ وَلَدِهَا فِي هَذِهِ السَّنَةِ كَمَا ذَكَرْنَا، ثُمَّ مَاتَتْ بَعْدَهُ بِخَمْسَةِ أَيَّامٍ. وَقِيلَ: بِعَشَرَةٍ. وَقِيلَ: بِعِشْرِينَ. وَقِيلَ: بِبِضْعَةٍ وَعِشْرِينَ يَوْمًا. وَقِيلَ: عَاشَتْ بَعْدَهُ مِائَةَ يَوْمٍ. وَهُوَ الْأَشْهَرُ، وَبَلَغَتْ مِنَ الْعُمُرِ مِائَةَ سَنَةٍ، وَلَمْ يَسْقُطْ لَهَا سِنٌّ، وَلَمْ يُنْكَرْ لَهَا عَقْلٌ، رَحِمَهَا اللَّهُ وَرَضِيَ عَنْهَا، وَقَدْ رَوَتْ عَنِ النَّبِيِّ ﷺ عِدَّةَ أَحَادِيثَ طَيِّبَةٍ مُبَارَكَةٍ، ؓ وَرَحِمَهَا. وَمِمَّنْ تُوُفِّيَ فِيهَا غَيْرُ مَنْ تَقَدَّمَ ذِكْرُهُ مَعَ ابْنِ الزُّبَيْرِ: عَبْدُ اللَّهِ بْنُ سَعْدِ بْنِ خَيْثَمَةَ الْأَنْصَارِيُّ لَهُ صُحْبَةٌ، وَشَهِدَ الْيَرْمُوكَ، وَكَانَ كَثِيرَ الْعِبَادَةِ وَالْغَزْوِ. عَبْدُ اللَّهِ بْنُ أَبِي حَدْرَدٍ الْأَسْلَمِيُّ أَبُو مُحَمَّدٍ لَهُ صُحْبَةٌ وَرِوَايَةٌ، تُوُفِّيَ بِالْمَدِينَةِ. مَالِكُ بْنُ مِسْمَعِ بْنِ غَسَّانَ الْبَصْرِيُّ مَالِكُ بْنُ مِسْمَعِ بْنِ غَسَّانَ الْبَصْرِيُّ كَانَ شَدِيدَ الِاجْتِهَادِ فِي الْعِبَادَةِ وَالزَّهَادَةِ. ثَابِتُ بْنُ الضَّحَّاكِ الْأَنْصَارِيُّ ثَابِتُ بْنُ الضَّحَّاكِ الْأَنْصَارِيُّ لَهُ صُحْبَةٌ وَرِوَايَةٌ، تُوُفِّيَ بِالْمَدِينَةِ، يُقَالُ لَهُ: أَبُو زَيْدٍ الْأَشْهَلِيُّ، وَهُوَ مِنْ أَهْلِ الْبَيْعَةِ تَحْتَ الشَّجَرَةِ، قَالَ يَحْيَى بْنُ أَبِي كَثِيرٍ: أَخْبَرَنِي أَبُو قِلَابَةَ، أَنَّ ثَابِتَ بْنَ الضَّحَّاكِ أَخْبَرَهُ أَنَّهُ بَايَعَ رَسُولَ اللَّهِ ﷺ تَحْتَ الشَّجَرَةِ، وَأَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: مَنْ قَذَفَ مُؤْمِنًا بِكُفْرٍ فَهُوَ كَقَتْلِهِ. زَيْنَبُ بِنْتُ أَبِي سَلَمَةَ الْمَخْزُومِيَّةُ زَيْنَبُ بِنْتُ أَبِي سَلَمَةَ الْمَخْزُومِيَّةُ رَبِيبَةُ النَّبِيِّ ﷺ، وَلَدَتْهَا أُمُّهَا بِالْحَبَشَةِ، وَلَهَا رِوَايَةٌ وَصُحْبَةٌ. تَوْبَةُ بْنُ الْحُمَيِّرِ تَوْبَةُ بْنُ الْحُمَيِّرِ وَهُوَ الَّذِي يُقَالُ لَهُ: مَجْنُونُ لَيْلَى. كَانَ تَوْبَةُ يَشُنُّ الْغَارَاتِ عَلَى بَنِي الْحَارِثِ بْنِ كَعْبٍ، فَرَأَى لَيْلَى، فَهَوَاهَا وَتَهَتَّكَ بِهَا، وَهَامَ بِهَا مَحَبَّةً وَعِشْقًا، وَقَالَ فِيهَا الْأَشْعَارَ الْكَثِيرَةَ الْقَوِيَّةَ الرَّائِقَةَ، الَّتِي لَمْ يُسْبَقْ إِلَيْهَا، وَلَمْ يُلْحَقْ فِيهَا ; لِكَثْرَةِ مَا فِيهَا مِنَ الْمَعَانِي وَالْحِكَمِ، وَقَدْ قِيلَ لَهُ مَرَّةً: هَلْ كَانَ بَيْنَكَ وَبَيْنَ لَيْلَى رِيبَةٌ قَطُّ ؟ فَقَالَ: بَرِئْتُ مِنْ شَفَاعَةِ مُحَمَّدٍ ﷺ إِنْ كُنْتُ قَطُّ حَلَلْتُ سَرَاوِيلِي عَلَى مُحَرَّمٍ. وَقَدْ دَخَلَتْ لَيْلَى عَلَى عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ تَشْكُو ظُلَامَةً، فَقَالَ لَهَا: مَاذَا رَأَى مِنْكِ تَوْبَةُ حَتَّى عَشِقَكِ هَذَا الْعِشْقَ كُلَّهُ ؟ فَقَالَتْ: وَاللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ، لَمْ يَكُنْ بَيْنِي وَبَيْنَهُ قَطُّ رِيبَةٌ، وَلَا خَنَا، وَإِنَّمَا الْعَرَبُ تَعْشَقُ وَتَعِفُّ، وَتَقُولُ الْأَشْعَارَ فِي مَنْ تَهْوَى وَتُحِبُّ، مَعَ الْعِفَّةِ وَالصِّيَانَةِ لِأَنْفُسِهَا عَنِ الدَّنَاءَاتِ. فَأَزَالَ ظُلَامَتَهَا وَأَجَازَهَا. تُوُفِّيَ تَوْبَةُ فِي هَذِهِ السَّنَةِ، وَقِيلَ: إِنَّ لَيْلَى جَاءَتْ إِلَى قَبْرِهِ فَبَكَتْ عَلَيْهِ حَتَّى مَاتَتْ، وَاللَّهُ أَعْلَمُ. مَالِكُ بْنُ مِسْمَعٍ وَمَالِكُ بْنُ مِسْمَعٍ أَبُو غَسَّانَ الْبَكْرِيُّ، وَقِيلَ: مَاتَ سَنَةَ أَرْبَعٍ وَسِتِّينَ، وَوُلِدَ عَلَى عَهْدِ رَسُولِ اللَّهِ ﷺ. سَلْمُ بْنُ زِيَادِ بْنِ أَبِيهِ وَتُوُفِّيَ سَلْمُ بْنُ زِيَادِ بْنِ أَبِيهِ قَبْلَ بِشْرِ بْنِ مَرْوَانَ. مَعْبَدُ بْنُ خَالِدٍ الْجُهَنِيُّ وَفِيهَا مَاتَ مَعْبَدُ بْنُ خَالِدٍ الْجُهَنِيُّ وَهُوَ ابْنُ ثَمَانِينَ سَنَةً، وَلَهُ صُحْبَةٌ. عَبْدُ الرَّحْمَنِ بْنُ عُثْمَانَ بْنِ عُبَيْدِ اللَّهِ وَفِيهَا قُتِلَ عَبْدُ الرَّحْمَنِ بْنُ عُثْمَانَ بْنِ عُبَيْدِ اللَّهِ مَعَ ابْنِ الزُّبَيْرِ، وَهُوَ ابْنُ أَخِي طَلْحَةَ بْنِ عُبَيْدِ اللَّهِ، وَلَهُ صُحْبَةٌ. صَفْوَانُ بْنُ مُحْرِزٍ الْمَازِنِيُّ صَفْوَانُ بْنُ مُحْرِزٍ الْمَازِنِيُّ: كَانَ مِنْ كِبَارِ الْعُبَّادِ الصَّالِحِينَ. وَأَسْنَدَ عَنِ ابْنِ عُمَرَ، وَأَبِي مُوسَى، وَعِمْرَانَ بْنِ حُصَيْنٍ فِي آخَرِينَ. أَخْبَرَنَا الْمُعَلَّى بْنُ زِيَادٍ الْفِرْدَوْسِيُّ، قَالَ: كَانَ لِصَفْوَانَ سَرَبٌ يَبْكِي فِيهِ. وَعَنْ هِشَامِ بْنِ حَسَّانَ، عَنِ الْحَسَنِ، قَالَ: لَقِيتُ أَقْوَامًا كَانُوا فِيمَا أَحَلَّ اللَّهُ لَهُمْ أَزْهَدَ مِنْكُمْ [فِيمَا حَرَّمَ اللَّهُ عَلَيْكُمْ] وَلَقَدْ لَقِيتُ أَقْوَامًا كَانُوا مِنْ حَسَنَاتِهِمْ أَشْفَقَ أَلَّا تُقْبَلَ مِنْهُمْ مِنْ سَيِّئَاتِكُمْ، وَلَقَدْ صَحِبْتُ أَقْوَامًا كَانَ أَحَدُهُمْ يَأْكُلُ عَلَى الْأَرْضِ وَيَنَامُ عَلَى الْأَرْضِ، مِنْهُمْ صَفْوَانُ بْنُ مُحْرِزٍ الْمَازِنِيُّ، كَانَ يَقُولُ: إِذَا آوَيْتُ إِلَى أَهْلِي وَأَصَبْتُ رَغِيفًا أَكَلْتُهُ، فَجَزَى اللَّهُ الدُّنْيَا عَنْ أَهْلِهَا خَيْرًا، وَاللَّهِ مَا زَادَ عَلَى رَغِيفٍ حَتَّى فَارَقَ الدُّنْيَا، فَيَظَلُّ صَائِمًا وَيُفْطِرُ عَلَى رَغِيفٍ وَيَشْرَبُ عَلَيْهِ مِنَ الْمَاءِ حَتَّى يَتَرَوَّى، ثُمَّ يَقُومُ فَيُصَلِّي حَتَّى يُصْبِحَ، فَإِذَا صَلَّى الْفَجْرَ أَخَذَ الْمُصْحَفَ فَوَضَعَهُ فِي حِجْرِهِ يَقْرَأُ حَتَّى يَتَرَجَّلَ النَّهَارُ، ثُمَّ يَقُومُ فَيُصَلِّي حَتَّى يَنْتَصِفَ النَّهَارُ، فَإِذَا انْتَصَفَ النَّهَارُ رَمَى بِنَفْسِهِ عَلَى الْأَرْضِ فَنَامَ إِلَى الظُّهْرِ، وَكَانَتْ تِلْكَ نَوْمَتَهُ حَتَّى فَارَقَ الدُّنْيَا، وَكَانَ إِذَا صَلَّى الظُّهْرَ قَامَ فَصَلَّى إِلَى الْعَصْرِ، فَإِذَا صَلَّى الْعَصْرَ وَضَعَ الْمُصْحَفَ فِي حِجْرِهِ، فَلَا يَزَالُ يَقْرَأُ حَتَّى تَصْفَرَّ الشَّمْسُ. عَبْدُ اللَّهِ بْنُ عُمَرَ بْنِ الْخَطَّابِ عَبْدُ اللَّهِ بْنُ عُمَرَ بْنِ الْخَطَّابِ، أَبُو عَبْدِ الرَّحْمَنِ: أَسْلَمَ بِمَكَّةَ مَعَ أَبِيهِ وَهُوَ صَغِيرٌ قَبْلَ أَنْ يَبْلُغَ، وَهَاجَرَ مَعَ أَبِيهِ، وَشَهِدَ غَزْوَةَ الْخَنْدَقِ وَمَا بَعْدَهَا، وَحَضَرَ يَوْمَ الْقَادِسِيَّةِ وَيَوْمَ جَلُولَاءَ وَمَا بَيْنَهُمَا مِنْ وَقَائِعِ الْفُرْسِ. وَقَالَ رَسُولُ اللَّهِ ﷺ: "إِنَّ عَبْدَ اللَّهِ رَجُلٌ صَالِحٌ" وَقَالَ جَابِرُ بْنُ عَبْدِ اللَّهِ: مَا أَدْرَكْنَا أَحَدًا إِلَّا وَقَدْ مَالَتْ بِهِ الدُّنْيَا إِلَّا ابْنَ عُمَرَ. وَقَالَتْ عَائِشَةُ: مَا رَأَيْتُ أَحَدًا أَلْزَمَ لِلْأَمْرِ الْأَوَّلِ مِنِ ابْنِ عُمَرَ. وَقَالَ سَعِيدُ بْنُ الْمُسَيِّبِ: لَوْ شَهِدْتُ لِأَحَدٍ أَنَّهُ مِنْ أَهْلِ الْجَنَّةِ لَشَهِدْتُ لِعَبْدِ اللَّهِ بْنِ عُمَرَ. وَقَالَ طَاوُسٌ: مَا رَأَيْتُ رَجُلًا أَوْرَعَ مِنِ ابْنِ عُمَرَ، وَكَانَ يَقُولُ فِي سُجُودِهِ: قَدْ تَعْلَمُ أَنَّهُ مَا يَمْنَعُنِي مِنْ مُزَاحَمَةِ قُرَيْشٍ عَلَى هَذِهِ الدُّنْيَا إِلَّا خَوْفُكَ. وَعَنْ عَبْدُ الرَّحْمَنِ بْنُ أَبِي الزِّنَادِ، عَنْ أَبِيهِ، قَالَ: اجْتَمَعَ فِي الْحِجْرِ أَرْبَعَةٌ: مُصْعَبٌ، وَعُرْوَةُ، وَعَبْدُ اللَّهِ بَنُو الزُّبَيْرِ، وَعَبْدُ اللَّهِ بْنُ عُمَرَ، فَقَالُوا: تَمَنَّوْا، فَقَالَ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ: أَمَّا أَنَا فَأَتَمَنَّى الْخِلَافَةَ، وَقَالَ عُرْوَةُ: أَمَّا أَنَا فَأَتَمَنَّى أَنْ يُؤْخَذَ عَنِّي الْعِلْمُ. وَقَالَ مُصْعَبٌ: أَمَّا أَنَا فَأَتَمَنَّى إِمْرَةَ الْعِرَاقِ وَالْجَمْعَ بَيْنَ عَائِشَةَ بِنْتِ طَلْحَةَ وَسُكَيْنَةَ بِنْتِ الْحُسَيْنِ. وَقَالَ عَبْدُ اللَّهِ بْنُ عُمَرَ: وَأَمَّا أَنَا فَأَتَمَنَّى الْمَغْفِرَةَ. قَالَ: فَنَالُوا مَا تَمَنَّوْا، وَلَعَلَّ ابْنَ عُمَرَ قَدْ غُفِرَ لَهُ. وَعَنِ الشَّعْبِيِّ، قَالَ: لَقَدْ رَأَيْتُ عَجَبًا، كُنَّا بِفِنَاءِ الْكَعْبَةِ أَنَا وَعَبْدُ اللَّهِ بْنُ عُمَرَ، وَعَبْدُ اللَّهِ بْنُ الزُّبَيْرِ وَمُصْعَبُ بْنُ الزُّبَيْرِ وَعَبْدُ الْمَلِكِ بْنُ مَرْوَانَ، فَقَالَ الْقَوْمُ بَعْدَمَا فَرَغُوا مِنْ حَدِيثِهِمْ: لِيَقُمْ رَجُلٌ مِنْكُمْ فَلْيَأْخُذْ بِالرُّكْنِ الْيَمَانِيِّ وَلْيَسْأَلِ اللَّهَ حَاجَتَهُ، فَإِنَّهُ يُعْطَى سُؤْلَهُ، قُمْ يَا عَبْدَ اللَّهِ بْنَ الزُّبَيْرِ فَإِنَّكَ أَوَّلُ مَوْلُودٍ فِي الْهِجْرَةِ ، فَقَامَ فَأَخَذَ بِالرُّكْنِ الْيَمَانِيِّ، ثُمَّ قَالَ: اللَّهُمَّ إِنَّكَ عَظِيمٌ تُرْجَى لِكُلِّ عَظِيمٍ أَسْأَلُكَ بِحُرْمَةِ وَجْهِكَ وَحُرْمَةِ عَرْشِكَ [وَحُرْمَةِ بَيْتِكَ] وَحُرْمَةِ نَبِيِّكَ عَلَيْهِ السَّلَامُ أَلَّا تُمِيتَنِي مِنَ الدُّنْيَا حَتَّى تُوَلِّيَنِي الْحِجَازَ، وَيُسَلَّمَ عَلَيَّ بِالْخِلَافَةِ. وَجَاءَ حَتَّى جَلَسَ. فَقَالُوا: قُمْ يَا مُصْعَبُ، فَقَامَ فَأَخَذَ بِالرُّكْنِ الْيَمَانِيِّ، فَقَالَ: اللَّهُمَّ إِنَّكَ رَبُّ كُلِّ شَيْءٍ وَإِلَيْكَ يَصِيرُ كُلُّ شَيْءٍ، أَسْأَلُكَ بِقُدْرَتِكَ عَلَى كُلِّ شَيْءٍ أَلَّا تُمِيتَنِي مِنَ الدُّنْيَا حَتَّى تُوَلِّيَنِي الْعِرَاقَ وَتُزَوِّجَنِي سُكَيْنَةَ بِنْتَ الْحُسَيْنِ، وَجَاءَ حَتَّى جَلَسَ. فَقَالُوا: قُمْ يَا عَبْدَ الْمَلِكِ، فَقَامَ فَأَخَذَ بِالرُّكْنِ الْيَمَانِيِّ، فَقَالَ: اللَّهُمَّ رَبَّ السَّمَوَاتِ السَّبْعِ وَرَبَّ الْأَرْضِ ذَاتِ النَّبْتِ بَعْدَ الْقَفْرِ، أَسْأَلُكَ مَا سَأَلَكَ عِبَادُكَ الْمُطِيعِينَ لِأَمْرِكَ، وَأَسْأَلُكَ بِحُرْمَةِ وَجْهِكَ، وَأَسْأَلُكَ بِحَقِّكَ عَلَى جَمِيعِ خَلْقِكَ، وَبِحَقِّ الطَّائِفِينَ حَوْلَ بَيْتِكَ أَلَّا تُمِيتَنِي مِنَ الدُّنْيَا حَتَّى تُوَلِّيَنِي شَرْقَ الْأَرْضِ وَغَرْبَهَا، وَلَا يُنَازِعَنِي أَحَدٌ إِلَّا أُتِيتُ بِرَأْسِهِ، ثُمَّ جَاءَ حَتَّى جَلَسَ. ثُمَّ قَالُوا: قُمْ يَا عَبْدَ اللَّهِ بْنَ عُمَرَ، فَقَامَ حَتَّى أَخَذَ بِالرُّكْنِ الْيَمَانِيِّ ثُمَّ قَالَ: اللَّهُمَّ إِنَّكَ رَحْمَانٌ رَحِيمٌ، أَسْأَلُكَ بِرَحْمَتِكَ الَّتِي سَبَقَتْ غَضَبَكَ، وَأَسْأَلُكَ بِقُدْرَتِكَ عَلَى جَمِيعِ خَلْقِكَ أَلَّا تُمِيتَنِي مِنَ الدُّنْيَا حَتَّى تُوجِبَ لِيَ الْجَنَّةَ. قَالَ الشَّعْبِيُّ: فَمَا ذَهَبَتْ عَيْنَايَ مِنَ الدُّنْيَا حَتَّى رَأَيْتُ كُلَّ رَجُلٍ مِنْهُمْ قَدْ أُعْطِيَ مَا سَأَلَ، وَبُشِّرَ عَبْدُ اللَّهِ بْنُ عُمَرَ بِالْجَنَّةِ، وَرُئِيَتُ لَهُ. وَعَنْ حَمْزَةَ بْنِ عَبْدِ اللَّهِ بْنِ عُمَرَ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ، قَالَ: خَطَرَتْ هَذِهِ الْآيَةُ: لَنْ تَنَالُوا الْبِرَّ حَتَّى تُنْفِقُوا مِمَّا تُحِبُّونَ [3: 92] فَذَكَرْتُ مَا أَعْطَانِي فَمَا وَجَدْتُ شَيْئًا أَحَبَّ إِلَيَّ مِنْ جَارِيَتِي رُمَيْثَةَ، فَقُلْتُ: هِيَ حُرَّةٌ لِوَجْهِ اللَّهِ، فَلَوْلَا أَنِّي لَا أَعُودُ فِي شَيْءٍ جَعَلْتُهُ لِلَّهِ نَكَحْتُهَا، فَأَنْكَحَهَا نَافِعًا، فَهِيَ أُمُّ وَلَدِهِ. عَنْ نَافِعٍ، قَالَ: كَانَ ابْنُ عُمَرَ إِذَا اشْتَدَّ عَجَبُهُ بِشَيْءٍ مِنْ مَالِهِ قَرَّبَهُ إِلَى اللَّهِ عَزَّ وَجَلَّ ، قَالَ نَافِعٌ: كَانَ رَقِيقُهُ قَدْ عَرَفُوا ذَلِكَ مِنْهُ، فَرُبَّمَا شَمَّرَ أَحَدُهُمْ فَيَلْزَمُ الْمَسْجِدَ، فَإِذَا رَآهُ عَلَى تِلْكَ الْحَالَةِ الْحَسَنَةِ أَعْتَقَهُ، فَيَقُولُ لَهُ أَصْحَابُهُ: يَا أَبَا عَبْدِ الرَّحْمَنِ، وَاللَّهِ مَا بِهِمْ إِلَّا أَنْ يَخْدَعُوكَ، فَيَقُولُ ابْنُ عُمَرَ: مَنْ خَدَعَنَا بِاللَّهِ انْخَدَعْنَا لَهُ. قَالَ نَافِعٌ: وَلَقَدْ رَأَيْتُنَا ذَاتَ عَشِيَّةٍ وَرَاحَ ابْنُ عُمَرَ عَلَى نَجِيبٍ لَهُ قَدْ أَخَذَهُ بِمَالٍ، فَلَمَّا أَعْجَبَهُ مَسِيرُهُ أَنَاخَهُ مَكَانَهُ ثُمَّ نَزَلَ عَنْهُ، فَقَالَ: يَا نَافِعُ، انْزَعُوا زِمَامَهُ وَرَحْلَهُ وَحَلِّلُوهُ وَأَشْعِرُوهُ وَأَدْخِلُوهُ فِي الْبُدْنِ. قَالَ نَافِعٌ: مَا مَاتَ ابْنُ عُمَرَ حَتَّى أَعْتَقَ أَلْفَ إِنْسَانٍ، وَمَا زَادَ. وَكَانَ يُحْيِي اللَّيْلَ صَلَاةً، فَإِذَا جَاءَ السَّحَرُ اسْتَغَفَرَ إِلَى الصَّبَاحِ، وَكَانَ يُحْيِي مَا بَيْنَ الظُّهْرِ إِلَى الْعَصْرِ. وَكَانَ الْبِرُّ لَا يُعْرَفُ فِي عُمَرَ وَلَا ابْنِ عُمَرَ حَتَّى يَقُولَا أَوْ يَعْمَلَا. وقَالَ: عَبْدُ اللَّهِ بْنُ نَافِعٍ، عَنْ أَبِيهِ، قَالَ: كَانَ زَجُّ رُمْحِ رَجُلٍ مِنْ أَصْحَابِ الْحَجَّاجِ قَدْ أَصَابَ رِجْلَ ابْنِ عُمَرَ، فَانْدَمَلَ الْجُرْحُ، فَلَمَّا صَدَرَ النَّاسُ انْتَقَضَ عَلَى ابْنِ عُمَرَ فَدَخَلَ الْحَجَّاجُ يَعُودُهُ، فَقَالَ: مَنْ أَصَابَكَ؟ قَالَ: أَنْتَ قَتَلْتَنِي، قَالَ: وَفِيمَ؟ قَالَ: حَمَلْتَ السِّلَاحَ فِي حَرَمِ اللَّهِ فَأَصَابَنِي بَعْضُ أَصْحَابِكَ، فَلَمَّا حَضَرَتْهُ الْوَفَاةُ أَوْصَى أَلَّا يُدْفَنَ فِي الْحَرَمِ، فَغُلِبَ فَدُفِنَ فِي الْحَرَمِ وَصَلَّى عَلَيْهِ الْحَجَّاجُ. وَعَنْ حَنْبَلُ بْنُ إِسْحَاقَ، قَالَ: حَدَّثَنِي أَبُو عَبْدِ اللَّهِ، قَالَ: مَاتَ عَبْدُ اللَّهِ بْنُ عُمَرَ سَنَةَ ثَلَاثٍ وَسَبْعِينَ . وَكَذَلِكَ قَالَ أَبُو نُعَيْمٍ الْفَضْلُ بْنُ دُكَيْنٍ وَابْنُ بُكَيْرٍ. وَقِيلَ: إِنَّهُ مَاتَ فِي سَنَةِ أَرْبَعٍ وَسَبْعِينَ. وَعَنْ سَعِيدِ بْنِ عُفَيْرٍ قَالَ: فِي سَنَةِ أَرْبَعٍ [وَسَبْعِينَ] مَاتَ عَبْدُ اللَّهِ بْنُ عُمَرَ بِمَكَّةَ، فَدُفِنَ بِذِي طِوًى فِي مَقْبَرَةِ الْمُهَاجِرِينَ، وَقِيلَ: إِنَّهُ دُفِنَ بِفَجَّ وَهُوَ ابْنُ أَرْبَعٍ وَثَمَانِينَ.
✧ ʿAbd Allāh b. Ṣafwān b. Umayyah b. Khalaf al-Jumaḥī Among the notables who were killed with Ibn al-Zubayr in the year seventy-three in Makkah: ʿAbd Allāh b. Ṣafwān b. Umayyah b. Khalaf al-Jumaḥī, Abū Ṣafwān al-Makkī. He was the eldest of his father’s children, and he lived during the lifetime of the Prophet ﷺ. He related from ʿUmar and a group of the Companions, and a multitude of the Successors related from him. He was a noble, honorable, obeyed, and forbearing leader who endured harm; if a black slave reviled him, he would not disdain it, and no one sought him for anything but he would send him back disappointed. He never heard of a desert expanse except that he dug a well or made a watering trough in it, and never a mountain pass except that he made it easy. It was said that al-Muhallab b. Abī Ṣufrah came to Ibn al-Zubayr from Iraq and prolonged his private meeting with him. Ibn Ṣafwān came and said: “Who is this who has kept you busy since today?” He said: “This is the chief of the Arabs from the people of Iraq.” He said: “He must be al-Muhallab.” Al-Muhallab said to Ibn al-Zubayr: “And who is this who asks about me, O Commander of the Faithful?” He said: “This is the chief of Quraysh in Makkah.” He said: “He must be ʿAbd Allāh b. Ṣafwān.” Ibn Ṣafwān was extremely generous. Al-Zubayr b. Bakkār said with his chain: Muʿāwiyah came as a pilgrim, and the people met him. ʿAbd Allāh b. Ṣafwān was among those who met him, and he began riding alongside Muʿāwiyah. The people of Syria began saying: “Who is this who rides alongside the Commander of the Faithful?” When he reached Makkah, the mountain was white with sheep. He said: “O Commander of the Faithful, these are sheep which I have made a slaughter-gift for you; distribute them among the troops.” They were two thousand sheep. They said: “We have never seen anyone more generous than the cousin of the Commander of the Faithful.” Then Ibn Ṣafwān was among those who remained steadfast with Ibn al-Zubayr when al-Ḥajjāj besieged him. Ibn al-Zubayr said to him: “I release you from your pledge of allegiance, so go wherever you wish.” He said: “I fight only for my religion.” Then he remained steadfast until he was killed while clinging to the curtains of the Kaʿbah in this year, may God have mercy on him and honor his resting place. ʿAbd Allāh b. Muṭīʿ b. al-Aswad b. Ḥārithah ʿAbd Allāh b. Muṭīʿ b. al-Aswad b. Ḥārithah al-Qurashī al-ʿAdawī al-Madanī. He was born during the lifetime of the Messenger of God ﷺ, and he chewed a date for him and prayed for blessing for him. He related from his father, from the Messenger of God ﷺ, that he said: “No Qurashī will be killed patiently after today until the Day of Resurrection.” From him related his two sons Ibrāhīm and Muḥammad, al-Shaʿbī, ʿĪsā b. Ṭalḥah b. ʿUbayd Allāh, and Muḥammad b. Abī Mūsā. Al-Zubayr b. Bakkār said: Ibn Muṭīʿ was one of the great men of Quraysh in toughness and courage. My uncle Muṣʿab informed me that he was in command of Quraysh on the day of al-Ḥarrah, and he was killed with Ibn al-Zubayr in Makkah. He is the one who said: I am the one who fled on the day of al-Ḥarrah, and an old man flees only once; I will compensate a return with a flight. May God have mercy on him. ʿAwf b. Mālik b. Abī ʿAwf al-Ashjaʿī al-Ghaṭafānī ʿAwf b. Mālik b. Abī ʿAwf al-Ashjaʿī al-Ghaṭafānī. A noble Companion. He witnessed Muʾtah with Khālid b. al-Walīd and the commanders before him, and he witnessed the conquest, and he carried the banner of his people that day. He witnessed the conquest of Syria, and he related hadiths from the Messenger of God ﷺ. A group of the Successors related from him, as did Abū Hurayrah, who died before him. Al-Wāqidī, Khalīfah b. Khayyāṭ, Abū ʿUbayd, and more than one said: He died in the year seventy-three in Syria. Asmāʾ bt. Abī Bakr al-Ṣiddīq Asmāʾ bt. Abī Bakr al-Ṣiddīq. The mother of ʿAbd Allāh b. al-Zubayr. She was called Dhāt al-Niṭāqayn (She of the Two Girdles). She was so named in the year of the Hijrah when she tore her girdle and tied with it the provision bag of the Prophet ﷺ and Abū Bakr when they set out to the cave of Thawr for the emigration. Her mother was Qaylah, or it is said Qutaylah bt. ʿAbd al-ʿUzzā of the Banū ʿĀmir b. Luʾayy. Asmāʾ embraced Islam early, while they were in Makkah at the beginning of Islam. She emigrated with her husband al-Zubayr while she was pregnant, full term with her son ʿAbd Allāh. She gave birth to him at Qubāʾ, upon their first arrival in al-Madīnah. Then she bore al-Zubayr after that ʿUrwah and al-Mundhir. Then when she grew old, al-Zubayr divorced her. It is said: Rather his son ʿAbd Allāh said to him: “One like me—his mother should not be lain with.” So al-Zubayr divorced her. It is also said: She and al-Zubayr had a dispute, and ʿAbd Allāh came to reconcile between them. Al-Zubayr said: “If you enter, she is divorced.” So he entered, and she became separated. God knows best. Asmāʾ lived a long life and lost her sight at the end of her life. It is said: Rather her sight was sound, and no tooth fell out. She lived to see the killing of her son in this year, as we mentioned, then she died five days after him. It is said: ten, or twenty, or twenty-some days, or it is said she lived a hundred days after him, which is the most widely known. She reached the age of one hundred years, and no tooth fell out, and her intellect was not impaired. May God have mercy on her and be pleased with her. She related from the Prophet ﷺ several good and blessed hadiths, ؓ and may God have mercy on her. Among those who died in this year other than those mentioned above with Ibn al-Zubayr: ʿAbd Allāh b. Saʿd b. Khaythamah al-Anṣārī. He was a Companion, and he witnessed al-Yarmūk. He was devoted to worship and military expeditions. ʿAbd Allāh b. Abī Ḥadrad al-Aslamī, Abū Muḥammad. He was a Companion with hadiths, and he died in al-Madīnah. Mālik b. Mismaʿ b. Ghassān al-Baṣrī Mālik b. Mismaʿ b. Ghassān al-Baṣrī. He was extremely diligent in worship and asceticism. Thābit b. al-Ḍaḥḥāk al-Anṣārī Thābit b. al-Ḍaḥḥāk al-Anṣārī. He was a Companion with hadiths, and he died in al-Madīnah. He was called Abū Zayd al-Ashalī, and he was one of those who pledged allegiance under the tree. Yaḥyā b. Abī Kathīr said: Abū Qilābah informed me that Thābit b. al-Ḍaḥḥāk informed him that he pledged allegiance to the Messenger of God ﷺ under the tree, and that the Messenger of God ﷺ said: “Whoever accuses a believer of disbelief, it is like killing him.” Zaynab bt. Abī Salamah al-Makhzūmiyyah Zaynab bt. Abī Salamah al-Makhzūmiyyah. The stepdaughter of the Prophet ﷺ. Her mother gave birth to her in Abyssinia, and she had hadiths and companionship. Tawbah b. al-Ḥumayyir Tawbah b. al-Ḥumayyir. He is the one who is called Majnūn Laylā (the mad lover of Laylā). Tawbah used to launch raids against the Banū al-Ḥārith b. Kaʿb. He saw Laylā and fell in love with her, became infatuated with her, and wandered distraught in love and passion for her. He composed many strong and brilliant poems about her, which were unsurpassed and unmatched because of their abundance of meanings and wise sayings. It was said to him once: “Was there ever any improper act between you and Laylā?” He said: “I renounce the intercession of Muḥammad ﷺ if I ever loosened my trousers over anything forbidden.” Laylā entered upon ʿAbd al-Malik b. Marwān to complain of an injustice. He said to her: “What did Tawbah see in you that he loved you with all this passion?” She said: “By God, O Commander of the Faithful, there was never any impropriety or indecency between me and him. The Arabs love and remain chaste, and they compose poems about those they desire and love, while remaining chaste and guarding themselves from base acts.” So he removed her injustice and gave her a reward. Tawbah died in this year. It is said that Laylā came to his grave and wept over him until she died, and God knows best. Mālik b. Mismaʿ And Mālik b. Mismaʿ, Abū Ghassān al-Bakrī. It is said he died in the year sixty-four, and he was born during the lifetime of the Messenger of God ﷺ. Salm b. Ziyād b. Abīhi Salm b. Ziyād b. Abīhi died before Bishr b. Marwān. Maʿbad b. Khālid al-Juhanī In this year Maʿbad b. Khālid al-Juhanī died at the age of eighty, and he was a Companion. ʿAbd al-Raḥmān b. ʿUthmān b. ʿUbayd Allāh In this year ʿAbd al-Raḥmān b. ʿUthmān b. ʿUbayd Allāh was killed with Ibn al-Zubayr. He was the nephew of Ṭalḥah b. ʿUbayd Allāh, and he was a Companion. Ṣafwān b. Muḥriz al-Māzinī Ṣafwān b. Muḥriz al-Māzinī: He was one of the great pious worshippers. He related from Ibn ʿUmar, Abū Mūsā, and ʿImrān b. Ḥuṣayn among others. Al-Muʿallā b. Ziyād al-Firdawsī informed us, saying: Ṣafwān had an underground chamber in which he would weep. From Hishām b. Ḥassān, from al-Ḥasan, who said: I met people who were more abstinent regarding what God had made lawful for them than you are regarding what God has forbidden you. I met people who were more fearful that their good deeds would not be accepted than you are of your evil deeds. I accompanied people, one of whom would eat on the ground and sleep on the ground. Among them was Ṣafwān b. Muḥriz al-Māzinī. He used to say: “When I return to my family and get a loaf of bread, I eat it, and may God reward the world on behalf of its people with good. By God, he did not exceed a loaf until he departed the world.” He would remain fasting and break his fast on a loaf and drink water with it until he quenched his thirst. Then he would stand and pray until morning. When he prayed the dawn prayer, he would take the muṣḥaf and place it in his lap, reciting until the day advanced. Then he would stand and pray until midday. When midday came, he would throw himself on the ground and sleep until the noon prayer, and that was his sleep until he departed the world. When he prayed the noon prayer, he would stand and pray until the afternoon prayer. When he prayed the afternoon prayer, he would place the muṣḥaf in his lap and continue reciting until the sun turned yellow. ʿAbd Allāh b. ʿUmar b. al-Khaṭṭāb ʿAbd Allāh b. ʿUmar b. al-Khaṭṭāb, Abū ʿAbd al-Raḥmān: He embraced Islam in Makkah with his father while he was young, before reaching puberty. He emigrated with his father, and he witnessed the Battle of the Trench and what came after it. He was present on the day of al-Qādisiyyah and the day of Jalūlāʾ and the battles against the Persians between them. The Messenger of God ﷺ said: “ʿAbd Allāh is a righteous man.” Jābir b. ʿAbd Allāh said: “We did not find anyone except that the world had swayed him, except Ibn ʿUmar.” ʿĀʾishah said: “I have never seen anyone more adherent to the first command than Ibn ʿUmar.” Saʿīd b. al-Musayyib said: “If I were to testify for anyone that he was among the people of Paradise, I would testify for ʿAbd Allāh b. ʿUmar.” Ṭāwūs said: “I have never seen a man more scrupulous than Ibn ʿUmar.” In his prostration he would say: “You know that nothing prevents me from vying with Quraysh over this world except fear of You.” From ʿAbd al-Raḥmān b. Abī al-Zinād, from his father, who said: Four gathered in the Ḥijr: Muṣʿab, ʿUrwah, and ʿAbd Allāh the sons of al-Zubayr, and ʿAbd Allāh b. ʿUmar. They said: “Make wishes.” ʿAbd Allāh b. al-Zubayr said: “As for me, I wish for the caliphate.” ʿUrwah said: “As for me, I wish that knowledge be taken from me.” Muṣʿab said: “As for me, I wish for the governorship of Iraq and to combine ʿĀʾishah bt. Ṭalḥah and Sukaynah bt. al-Ḥusayn.” ʿAbd Allāh b. ʿUmar said: “As for me, I wish for forgiveness.” He said: They attained what they wished, and perhaps Ibn ʿUmar was forgiven. From al-Shaʿbī, who said: I saw a wonder. We were in the courtyard of the Kaʿbah—I, ʿAbd Allāh b. ʿUmar, ʿAbd Allāh b. al-Zubayr, Muṣʿab b. al-Zubayr, and ʿAbd al-Malik b. Marwān. After they finished their conversation, the people said: “Let a man among you stand and take hold of the Yamānī corner and ask God for his need, for he will be given what he asks. Stand, O ʿAbd Allāh b. al-Zubayr, for you are the first child born in the Hijrah.” So he stood and took hold of the Yamānī corner, then said: “O God, You are great, hoped for every great thing. I ask You by the sanctity of Your face, the sanctity of Your Throne, the sanctity of Your House, and the sanctity of Your Prophet, ﷺ, that You do not cause me to die from this world until You appoint me over the Hijaz and I am greeted with the caliphate.” Then he came and sat down. They said: “Stand, O Muṣʿab.” So he stood and took hold of the Yamānī corner, and said: “O God, You are Lord of everything, and to You everything returns. I ask You by Your power over everything that You do not cause me to die from this world until You appoint me over Iraq and marry me to Sukaynah bt. al-Ḥusayn.” Then he came and sat down. They said: “Stand, O ʿAbd al-Malik.” So he stood and took hold of the Yamānī corner, and said: “O God, Lord of the seven heavens and Lord of the earth with vegetation after barrenness, I ask You what Your obedient servants ask You, and I ask You by the sanctity of Your face, and I ask You by Your right over all Your creation, and by the right of those who circumambulate Your House, that You do not cause me to die from this world until You appoint me over the east of the earth and its west, and no one disputes with me except that I am brought his head.” Then he came and sat down. Then they said: “Stand, O ʿAbd Allāh b. ʿUmar.” So he stood until he took hold of the Yamānī corner, then said: “O God, You are Compassionate, Merciful. I ask You by Your mercy which preceded Your wrath, and I ask You by Your power over all Your creation, that You do not cause me to die from this world until You make Paradise obligatory for me.” Al-Shaʿbī said: My eyes did not leave this world until I saw every man among them given what he asked, and ʿAbd Allāh b. ʿUmar was given glad tidings of Paradise, and it was seen for him. From Ḥamzah b. ʿAbd Allāh b. ʿUmar, from ʿAbd Allāh b. ʿUmar, who said: This verse occurred to me: “You will not attain righteousness until you spend of what you love” [3:92]. I recalled what God had given me, and I found nothing dearer to me than my slave girl Rumaythah. I said: “She is free for the sake of God.” Were it not that I do not take back anything I have given to God, I would have married her. So Nāfiʿ married her, and she became the mother of his child. From Nāfiʿ, who said: When Ibn ʿUmar’s admiration for any of his wealth became intense, he would offer it to God, Mighty and Majestic. Nāfiʿ said: His slaves knew that from him, so perhaps one of them would roll up his sleeves and stay in the mosque, and when he saw him in that good state, he would free him. His companions would say to him: “O Abū ʿAbd al-Raḥmān, by God, they only intend to deceive you.” Ibn ʿUmar would say: “Whoever deceives us for the sake of God, we let ourselves be deceived for him.” Nāfiʿ said: I saw us one evening when Ibn ʿUmar rode off on a noble camel of his that he had acquired with wealth. When its gait pleased him, he made it kneel in its place, then dismounted and said: “O Nāfiʿ, remove its halter and saddle, set it free, mark it, and include it among the sacrificial camels.” Nāfiʿ said: Ibn ʿUmar did not die until he had freed a thousand persons, not more. He would spend the night in prayer, and when the pre-dawn came, he would seek forgiveness until morning. He would spend the time between the noon prayer and the afternoon prayer in worship. Righteousness was not known in ʿUmar or Ibn ʿUmar until they spoke or acted. And he said: ʿAbd Allāh b. Nāfiʿ, on the authority of his father, who said: The butt of a spear of a man from the companions of al-Ḥajjāj had struck the leg of Ibn ʿUmar, and the wound had healed over. Then when the people set out on their return, it broke open again on Ibn ʿUmar. Al-Ḥajjāj entered to visit him and said, "Who struck you?" He said, "You have killed me." He said, "How so?" He said, "You carried weapons into the sanctuary of Allah, and one of your companions struck me." When death came to him, he enjoined that he not be buried in the sanctuary. But he was prevailed upon, and he was buried in the sanctuary, and al-Ḥajjāj prayed over him. And from Ḥanbal b. Isḥāq, who said: Abū ʿAbd Allāh related to me, saying: ʿAbd Allāh b. ʿUmar died in the year seventy-three. Likewise said Abū Nuʿaym al-Faḍl b. Dukayn and Ibn Bukayr. And it was said: He died in the year seventy-four. And from Saʿīd b. ʿUfayr, who said: In the year seventy-four, ʿAbd Allāh b. ʿUmar died in Makkah and was buried at Dhū Ṭuwā in the cemetery of the Emigrants. And it was said: He was buried at Fajj, and he was eighty-four years old.
Tarikh (al-Tabari) 2323No grade recorded
تولية الحجاج الثقفي إمرة المدينة ثُمَّ دَخَلَتْ سَنَةُ أَرْبَعٍ وَسَبْعِينَ فِيهَا عَزَلَ عَبْدُ الْمَلِكِ طَارِقَ بْنَ عَمْرٍو عَنْ إِمْرَةِ الْمَدِينَةِ، وَأَضَافَهَا إِلَى الْحَجَّاجِ بْنِ يُوسُفَ الثَّقَفِيِّ، فَقَدِمَهَا الْحَجَّاجُ، فَأَقَامَ بِهَا شَهْرًا، ثُمَّ خَرَجَ مُعْتَمِرًا، ثُمَّ عَادَ إِلَى الْمَدِينَةِ فِي صَفَرٍ، فَأَقَامَ بِهَا ثَلَاثَةَ أَشْهُرٍ، وَبَنَى فِي بَنِي سَلَمَةَ مَسْجِدًا، وَهُوَ الَّذِي يُنْسَبُ إِلَيْهِ الْيَوْمَ > ختم الحجاج بعض الصحابة في أعناقهم وأيديهم وَيُقَالُ: إِنَّ الْحَجَّاجَ فِي هَذِهِ السَّنَةِ وَهَذِهِ الْمُدَّةِ خَتَمَ جَابِرًا، وَ سَهْلَ بْنَ سَعْدٍ، وَقَرَّعَهُمَا ; لِمَ لَا نَصَرَا عُثْمَانَ بْنَ عَفَّانَ، وَخَاطَبَهُمَا خِطَابًا غَلِيظًا - قَبَّحَهُ اللَّهُ وَأَخْزَاهُ - وَقَدِ اسْتَقْضَى أَبَا إِدْرِيسَ الْخَوْلَانِيَّ - أَظُنُّهُ - عَلَى الْيَمَنِ، وَاللَّهُ أَعْلَمُ. وَقَالَ الْوَاقِدِيُّ: إِنَّ الْحَجَّاجَ لَمَّا قَدِمَ الْمَدِينَةَ صَعِدَ مِنْبَرَ رَسُولِ اللَّهِ ﷺ، فَخَطَبَ النَّاسَ وَقَالَ: يَا أَهْلَ خَبِيثَةَ - يَعْنِي طَيْبَةَ - أَنْتُمْ شَرُّ أُمَّةٍ وَأَخَسُّ، وَلَوْلَا أَنَّ أَمِيرَ الْمُؤْمِنِينَ أَوْصَانِي بِكُمْ لَجَعَلْتُهَا مِثْلَ جَوْفِ حِمَارٍ، يَا أَهْلَ خَبِيثَةَ، تَمَنَّوْنَ، هَلْ تَعَوَّذُونَ إِلَّا بِأَعْوَادٍ يَابِسَةٍ - يَعْنِي الْمِنْبَرَ - وَرُمَّةٍ بَالِيَةٍ، وَأَشَارَ إِلَى قَبْرِ النَّبِيِّ ﷺ، ثُمَّ نَزَلَ إِلَى سَهْلِ بْنِ سَعْدٍ السَّاعِدِيِّ، فَقَالَ: مَا مَنَعَكَ أَنْ تَنْصُرَ أَمِيرَ الْمُؤْمِنِينَ عُثْمَانَ ؟ فَقَالَ: قَدْ فَعَلَتُ. فَقَالَ: كَذَبْتَ. ثُمَّ أَمَرَ بِهِ فَخُتِمَ فِي عُنُقِهِ بِرَصَاصٍ، وَكَذَلِكَ فَعَلَ بِجَابِرِ بْنِ عَبْدِ اللَّهِ ; خَتَمَهُ فِي يَدِهِ، وَأَنَسِ بْنِ مَالِكٍ فِي عُنُقِهِ، وَكَانَ قَصْدُهُ يُذِلُّهُمْ بِذَلِكَ، فَقَالَ أَنَسٌ: إِنَّ أَهْلَ الذِّمَّةِ لَا يَجُوزُ أَنْ يُفْعَلَ بِهِمْ هَذَا. نقض الحجاج الثقفي بنيان الكعبة قَالَ ابْنُ جَرِيرٍ: وَفِيهَا نَقَضَ الْحَجَّاجُ بُنْيَانَ الْكَعْبَةِ الَّذِي كَانَ ابْنُ الزُّبَيْرِ بَنَاهُ، وَأَعَادَهَا عَلَى بُنْيَانِهَا الْأَوَّلِ. قُلْتُ: الْحَجَّاجُ لَمْ يَنْقُضْ بُنْيَانَ الْكَعْبَةِ جَمِيعَهُ؛ بَلْ إِنَّمَا هَدَمَ الْحَائِطَ الشَّامِيَّ، حَتَّى أَخْرَجَ الْحِجْرَ مِنَ الْبَيْتِ، ثُمَّ سَدَّهُ، وَأَدْخَلَ فِي جَوْفِ الْكَعْبَةِ مَا فَضَلَ مِنَ الْأَحْجَارِ، وَبَقِيَتِ الْحِيطَانُ الثَّلَاثَةُ بِحَالِهَا ; وَلِهَذَا بَقِيَ الْبَابَانِ الشَّرْقِيُّ وَالْغَرْبِيُّ وَهُمَا مُلْصَقَانِ بِالْأَرْضِ، كَمَا هُوَ الْمُشَاهَدُ إِلَى يَوْمِنَا هَذَا، وَلَكِنْ سَدَّ الْغَرْبِيَّ بِالْكُلِّيَّةِ، وَرَدَمَ أَسْفَلَ الشَّرْقِيِّ، حَتَّى جَعَلَهُ مُرْتَفِعًا كَمَا كَانَ فِي الْجَاهِلِيَّةِ، وَلَمْ يَبْلُغِ الْحَجَّاجَ وَلَا عَبْدَ الْمَلِكِ مَا كَانَ بَلَغَ ابْنَ الزُّبَيْرِ مِنَ الْعِلْمِ النَّبَوِيِّ، الَّذِي كَانَتْ أَخْبَرَتْهُ بِهِ خَالَتُهُ أُمُّ الْمُؤْمِنِينَ عَائِشَةُ بِنْتُ الصِّدِّيقِ، ؓ، عَنْ رَسُولِ اللَّهِ ﷺ - كَمَا تَقَدَّمَ ذَلِكَ - مِنْ قَوْلِهِ: لَوْلَا أَنَّ قَوْمَكِ حَدِيثٌ عَهْدُهُمْ بِكُفْرٍ - وَفِي رِوَايَةٍ: بِجَاهِلِيَّةٍ - لَنَقَضْتُ الْكَعْبَةَ، وَأَدَخَلْتُ فِيهَا الْحِجْرَ، وَجَعَلْتُ لَهَا بَابًا شَرْقِيًّا، وَبَابًا غَرْبِيًّا، وَلَأَلْصَقْتُهُمَا بِالْأَرْضِ، فَإِنَّ قَوْمَكِ قَصُرَتْ بِهِمُ النَّفَقَةُ، فَلَمْ يُدْخِلُوا فِيهَا الْحِجْرَ، وَلَمْ يُتَمِّمُوهَا عَلَى قَوَاعِدِ إِبْرَاهِيمَ، وَرَفَعُوا بَابَهَا لِيُدْخِلُوا مَنْ شَاءُوا، وَيَمْنَعُوا مَنْ شَاءُوا فَلَمَّا تَمَكَّنَ ابْنُ الزُّبَيْرِ بَنَاهَا كَذَلِكَ، وَلَمَّا بَلَغَ عَبْدَ الْمَلِكِ هَذَا الْحَدِيثُ بَعْدَ ذَلِكَ قَالَ: وَدِدْنَا أَنَا تَرَكْنَاهُ وَمَا تَوَلَّى مِنْ ذَلِكَ. تولية المهلب بن أبي صفرة حرب الأزارقة وَفِي هَذِهِ السَّنَةِ وَلِيَ الْمُهَلَّبُ بْنُ أَبِي صُفْرَةَ حَرْبَ الْأَزَارِقَةِ عَنْ أَمْرِ عَبْدِ الْمَلِكِ لِأَخِيهِ بِشْرِ بْنِ مَرْوَانَ أَنْ يُجَهِّزَ الْمُهَلَّبَ إِلَى الْخَوَارِجِ الْأَزَارِقَةِ فِي جُيُوشٍ مِنْ أَهْلِ الْبَصْرَةِ وَالْكُوفَةِ، وَوَجَدَ بِشْرٌ عَلَى الْمُهَلَّبِ فِي نَفْسِهِ، حَيْثُ عَيَّنَهُ عَبْدُ الْمَلِكِ فِي كِتَابِهِ ; فَلَمْ يَجِدْ بُدًّا مِنْ طَاعَتِهِ فِي تَأْمِيرِهِ عَلَى النَّاسِ فِي هَذِهِ الْغَزْوَةِ، وَمَا كَانَ لَهُ مِنَ الْأَمْرِ شَيْءٌ، غَيْرَ أَنَّهُ أَوْصَى أَمِيرَ الْكُوفِيِّينَ عَبْدَ الرَّحْمَنِ بْنَ مِخْنَفٍ أَنْ يَسْتَبِدَّ بِالْأَمْرِ دُونَهُ، وَأَنْ لَا يَقْبَلَ لَهُ رَأْيًا وَلَا مَشُورَةً، فَسَارَ الْمُهَلَّبُ بِأَهْلِ الْبَصْرَةِ، وَأُمَرَاءِ الْأَرْبَاعِ مَعَهُ عَلَى مَنَازِلِهِمْ، حَتَّى نَزَلَ بِرَامَهُرْمُزَ، فَلَمْ يَقُمْ عَلَيْهَا إِلَّا عَشْرًا حَتَّى جَاءَ نَعْيُ بِشْرِ بْنِ مَرْوَانَ، وَأَنَّهُ مَاتَ بِالْبَصْرَةِ، وَاسْتَخْلَفَ عَلَيْهَا خَالِدُ بْنُ عَبْدِ اللَّهِ، فَارْفَضَّ بَعْضُ الْجَيْشِ، وَرَجَعُوا إِلَى الْبَصْرَةِ، فَبَعَثُوا فِي آثَارِهِمْ مَنْ يَرُدُّهُمْ، وَكَتَبَ خَالِدُ بْنُ عَبْدِ اللَّهِ إِلَى الْفَارِّينَ يَتَوَعَّدُهُمْ إِنْ لَمْ يَرْجِعُوا إِلَى أَمِيرِهِمْ، وَيَتَوَعَّدُهُمْ بِسَطْوَةِ عَبْدِ الْمَلِكِ، فَعَدَلُوا يَسْتَأْذِنُونَ عَمْرَو بْنَ حُرَيْثٍ فِي الْمَصِيرِ إِلَى الْكُوفَةِ، فَكَتَبَ إِلَيْهِمْ: إِنَّكُمْ تَرَكْتُمْ أَمِيرَكُمْ، وَأَقْبَلْتُمْ عَاصِينَ مُخَالِفِينَ، وَلَيْسَ لَكُمْ إِذَنٌ وَلَا إِمَامٌ وَلَا أُمَّانٌ. فَلَمَّا جَاءَهُمْ ذَلِكَ، أَقْبَلُوا إِلَى رِحَالِهِمْ فَرَكِبُوهَا، ثُمَّ سَارُوا إِلَى بَعْضِ الْبِلَادِ، فَلَمْ يَزَالُوا مُخْتَفِينَ بِهَا حَتَّى قَدِمَ الْحَجَّاجُ وَالِيًا عَلَى الْعِرَاقِ مَكَانَ بِشْرِ بْنِ مَرْوَانَ ذِكْرُ عَزْلِ بُكَيْرٍ عَنْ خُرَاسَانَ، وَوِلَايَةِ أُمَيَّةَ بْنِ عَبْدِ اللَّهِ بْنِ خَالِدٍ فِي هَذِهِ السَّنَةِ عَزَلَ عَبْدُ الْمَلِكِ بُكَيْرَ بْنَ وَسَّاجٍ عَنْ خُرَاسَانَ، وَوَلَّاهَا أُمَيَّةَ بْنَ عَبْدِ اللَّهِ بْنِ خَالِدِ بْنِ أَسِيدٍ، وَكَانَتْ وِلَايَةُ بُكَيْرٍ سَنَتَيْنِ. وَكَانَ سَبَبُ عَزْلِهِ أَنَّ تَمِيمًا اخْتَلَفَتْ بِهَا، فَصَارَتْ مُقَاعِسُ وَالْبُطُونُ يَتَعَصَّبُونَ لِبَحِيرٍ، وَيَطْلُبُونَ بُكَيْرًا، وَصَارَتْ عَوْفٌ وَالْأَبْنَاءُ يَتَعَصَّبُونَ لِبُكَيْرٍ، وَكُلُّ هَذِهِ بُطُونٌ مِنْ بَنِي تَمِيمٍ، فَخَافَ أَهْلُ خُرَاسَانَ أَنْ تَعُودَ الْحَرْبُ وَتَفْسَدَ الْبِلَادُ وَيَقْهَرَهُمُ الْمُشْرِكُونَ، فَكَتَبُوا إِلَى عَبْدِ الْمَلِكِ بِذَلِكَ، وَأَنَّهَا لَا تَصْلُحُ إِلَّا عَلَى رَجُلٍ مِنْ قُرَيْشٍ لَا يَحْسُدُونَهُ وَلَا يَتَعَصَّبُونَ عَلَيْهِ، فَاسْتَشَارَ عَبْدُ الْمَلِكِ فِيمَنْ يُوَلِّيهِ، فَقَالَ أُمَيَّةُ: يَا أَمِيرَ الْمُؤْمِنِينَ، تَدَارَكْهُمْ بِرَجُلٍ مِنْكَ. قَالَ: لَوْلَا انْهِزَامُكَ عَنْ أَبِي فُدَيْكٍ كُنْتَ لَهَا. قَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، وَاللَّهِ مَا انْهَزَمْتُ حَتَّى خَذَلَنِيَ النَّاسُ، وَلَمْ أَجِدْ مُقَاتِلًا، فَرَأَيْتُ أَنَّ انْحِيَازِي إِلَى فِئَةٍ أَفْضَلُ مِنْ تَعْرِيضِي عُصْبَةً بَقِيَتْ مِنَ الْمُسْلِمِينَ لِلْهَلَكَةِ، وَقَدْ كَتَبَ إِلَيْكَ خَالِدُ بْنُ عَبْدِ اللَّهِ بِعُذْرِي، وَقَدْ عَلِمَ النَّاسُ ذَلِكَ. فَوَلَّاهُ خُرَاسَانَ. وَكَانَ عَبْدُ الْمَلِكِ يُحِبُّهُ، فَقَالَ النَّاسُ: مَا رَأَيْنَا أَحَدًا عُوِّضَ مِنْ هَزِيمَةٍ مَا عُوِّضَ أُمَيَّةُ. فَلَمَّا سَمِعَ بُكَيْرٌ بِمَسِيرِهِ أَرْسَلَ إِلَى بَحِيرٍ وَهُوَ فِي حَبْسِهِ، وَقَدْ تَقَدَّمَ ذِكْرُ ذَلِكَ فِي مَقْتَلِ ابْنِ خَازِمٍ، يَطْلُبُ مِنْهُ الصُّلْحَ، فَامْتَنَعَ بَحِيرٌ وَقَالَ: ظَنَّ بُكَيْرٌ أَنَّ خُرَاسَانَ تَبْقَى لَهُ فِي الْجَمَاعَةِ. وَمَشَتِ السُّفَرَاءُ بَيْنَهُمْ، فَأَبَى ذَلِكَ بَحِيرٌ، فَدَخَلَ عَلَيْهِ ضِرَارُ بْنُ حُصَيْنٍ الضَّبِّيُّ فَقَالَ: أَرَاكَ أَحْمَقَ ! يُرْسِلُ إِلَيْكَ ابْنُ عَمِّكَ يَعْتَذِرُ إِلَيْكَ، وَأَنْتَ أَسِيرُهُ وَالسَّيْفُ بِيَدِهِ، وَلَوْ قَتَلَكَ مَا حَبِقْتَ، فَلَا تَقْبَلُ مِنْهُ ؟ ! اقْبَلِ الصُّلْحَ، وَاخْرُجْ وَأَنْتَ عَلَى رَأْسِ أَمْرِكَ. فَقَبِلَ مِنْهُ وَصَالَحَ بُكَيْرًا. فَأَرْسَلَ إِلَيْهِ بُكَيْرٌ بِأَرْبَعِينَ أَلْفًا، وَأَخَذَ عَلَيْهِ أَلَّا يُقَاتِلَهُ، وَخَرَجَ بَحِيرٌ فَأَقَامَ يَسْأَلُ عَنْ مَسِيرِ أُمَيَّةَ، فَلَمَّا بَلَغَهُ أَنَّهُ قَدْ قَارَبَ نَيْسَابُورَ سَارَ إِلَيْهِ وَلَقِيَهُ بِهَا، فَأَخْبَرَهُ عَنْ خُرَاسَانَ وَمَا يَحْسُنُ بِهِ طَاعَةُ أَهْلِهَا، وَرَفَعَ عَلَى بُكَيْرٍ أَمْوَالًا أَخَذَهَا، وَحَذَّرَهُ غَدْرَهُ وَسَارَ مَعَهُ حَتَّى قَدِمَ مَرْوَ، وَكَانَ أُمَيَّةُ كَرِيمًا، وَلَا يَعَرِضُ لِبُكَيْرٍ وَلَا لِعُمَّالِهِ، وَعَرَضَ عَلَيْهِ شُرْطَتَهُ فَأَبَى، فَوَلَّاهَا بَحِيرَ بْنَ وَرْقَاءَ، فَلَامَ بُكَيْرًا رِجَالٌ مِنْ قَوْمِهِ، فَقَالَ: كُنْتُ بِالْأَمْسِ أَمِيرًا تُحْمَلُ الْحِرَابُ بَيْنَ يَدَيَّ، فَأَصِيرُ الْيَوْمَ أَحْمِلُ الْحَرْبَةَ ! ثُمَّ خَيَّرَ أُمَيَّةُ بُكَيْرًا أَنْ يُوَلِّيَهُ مَا شَاءَ مِنْ خُرَاسَانَ، فَاخْتَارَ طَخَارِسْتَانَ، قَالَ: فَتَجَهَّزَ لَهَا، فَأَنْفَقَ مَالًا كَثِيرًا. فَقَالَ بَحِيرٌ لِأُمَيَّةَ: إِنْ أَتَى طَخَارِسْتَانَ خَلَعَكَ. وَحَذَّرَهُ، فَلَمْ يُولِّهِ. أَسِيدٌ بِفَتْحِ الْهَمْزَةِ، وَكَسْرِ السِّينِ. وَبَحِيرٌ بِفَتْحِ الْبَاءِ الْمُوَحَّدَةِ، وَكَسْرِ الْحَاءِ. ذِكْرُ وِلَايَةِ عَبْدِ اللَّهِ بْنِ أُمَيَّةَ سِجِسْتَانَ لَمَّا وَصَلَ أُمَيَّةُ بْنُ عَبْدِ اللَّهِ إِلَى كَرْمَانَ اسْتَعْمَلَ ابْنَهُ عَبْدَ اللَّهِ عَلَى سِجِسْتَانَ، فَلَمَّا قَدِمَهَا غَزَا رُتْبِيلَ الَّذِي مَلَكَ بَعْدَ الْمَقْتُولِ الْأَوَّلِ، وَكَانَ رُتْبِيلُ هَائِبًا لِلْمُسْلِمِينَ، فَلَمَّا وَصَلَ عَبْدُ اللَّهِ إِلَى بُسْتٍ أَرْسَلَ رُتْبِيلُ يَطْلُبُ الصُّلْحَ وَبَذَلَ أَلْفَ أَلْفٍ، وَبَعَثَ إِلَيْهِ بِهَدَايَا وَرَقِيقٍ، فَأَبَى عَبْدُ اللَّهِ قَبُولَ ذَلِكَ وَقَالَ: إِنْ مَلَأَ لِي هَذَا الرِّوَاقَ ذَهَبًا، وَإِلَّا فَلَا صُلْحَ. وَكَانَ غِرًّا، فَخَلَى لَهُ رُتْبِيلُ الْبِلَادَ حَتَّى أَوْغَلَ فِيهَا، وَأَخَذَ عَلَيْهِ الشِّعَابَ وَالْمَضَايِقَ، وَطَلَبَ أَنْ يُخَلِّيَ عَنْهُ وَعَنِ الْمُسْلِمِينَ وَلَا يَأْخُذَ مِنْهُ شَيْئًا، فَأَبَى رُتْبِيلُ وَقَالَ: بَلْ يَأْخُذُ ثَلَاثَمِائَةِ أَلْفِ دِرْهَمٍ صُلْحًا، وَيَكْتُبُ لَنَا بِهِ كِتَابًا، وَلَا يَغْزُو بِلَادَنَا مَا كُنْتُ أَمِيرًا، وَلَا يَحْرِقْ وَلَا يُخَرِّبْ. فَفَعَلَ، وَبَلَغَ ذَلِكَ عَبْدَ الْمَلِكِ فَعَزَلَهُ. ذِكْرُ وِلَايَةِ حَسَّانَ بْنِ النُّعْمَانِ إِفْرِيقِيَّةَ قَدْ ذَكَرْنَا وِلَايَةَ زُهَيْرِ بْنِ قَيْسٍ سَنَةَ اثْنَتَيْنِ وَسِتِّينَ، وَكَانَ قَتْلُهُ سَنَةَ تِسْعٍ وَسِتِّينَ، فَلَمَّا عَلِمَ عَبْدُ الْمَلِكِ قَتْلَهُ عَظُمَ عَلَيْهِ وَعَلَى الْمُسْلِمِينَ وَأَهَمَّهُ ذَلِكَ، وَشَغَلَهُ عَنْ إِفْرِيقِيَّةَ مَا كَانَ بَيْنَهُ وَبَيْنَ ابْنِ الزُّبَيْرِ، فَلَمَّا قُتِلَ ابْنُ الزُّبَيْرِ وَاجْتَمَعَ الْمُسْلِمُونَ عَلَيْهِ، جَهَّزَ جَيْشًا كَثِيرًا، وَاسْتَعْمَلَ عَلَيْهِمْ وَعَلَى إِفْرِيقِيَّةَ حَسَّانَ بْنَ النُّعْمَانِ الْغَسَّانِيَّ، وَسَيَّرَهُمْ إِلَيْهَا فِي هَذِهِ السَّنَةِ، فَلَمْ يَدْخُلْ إِفْرِيقِيَّةَ قَطُّ جَيْشٌ مِثْلُهُ. فَلَمَّا وَرَدَ الْقَيْرَوَانَ تَجَهَّزَ مِنْهَا وَسَارَ إِلَى قَرْطَاجَنَّةَ، وَكَانَ صَاحِبُهَا أَعْظَمَ مُلُوكِ إِفْرِيقِيَّةَ، وَلَمْ يَكُنِ الْمُسْلِمُونَ قَطُّ حَارَبُوهَا، فَلَمَّا وَصَلَ إِلَيْهَا رَأَى بِهَا مِنَ الرُّومِ وَالْبَرْبَرِ مَا لَا يُحْصَى كَثْرَةً، فَقَاتَلَهُمْ وَحَصَرَهُمْ وَقَتَلَ مِنْهُمْ كَثِيرًا، فَلَمَّا رَأَوْا ذَلِكَ اجْتَمَعَ رَأْيُهُمْ عَلَى الْهَرَبِ، فَرَكِبُوا فِي مَرَاكِبِهِمْ، وَسَارَ بَعْضُهُمْ إِلَى صِقِلِّيَةَ، وَبَعْضُهُمْ إِلَى الْأَنْدَلُسِ، وَدَخَلَهَا حَسَّانُ بِالسَّيْفِ، فَسَبَى وَنَهَبَ، وَقَتَلَهُمْ قَتْلًا ذَرِيعًا، وَأَرْسَلَ الْجُيُوشَ فِيمَا حَوْلَهَا، فَأَسْرَعُوا إِلَيْهِ خَوْفًا، فَأَمَرَهُمْ فَهَدَمُوا مِنْ قَرْطَاجَنَّةَ مَا قَدَرُوا عَلَيْهِ. ثُمَّ بَلَغَهُ أَنَّ الرُّومَ وَالْبَرْبَرَ قَدِ اجْتَمَعُوا لَهُ فِي صَطْفُورَةَ وَبَنْزِرْتَ، وَهُمَا مَدِينَتَانِ، فَسَارَ إِلَيْهِمْ وَقَاتَلَهُمْ، وَلَقِيَ مِنْهُمْ شِدَّةً وَقُوَّةً، فَصَبَرَ لَهُمُ الْمُسْلِمُونَ، فَانْهَزَمَتِ الرُّومُ وَكَثُرَ الْقَتْلُ فِيهِمْ، وَاسْتَوْلَوْا عَلَى بِلَادِهِمْ، وَلَمْ يَتْرُكْ حَسَّانُ مَوْضِعًا مِنْ بِلَادِهِمْ إِلَّا وَطِئَهُ، وَخَافَهُ أَهْلُ إِفْرِيقِيَّةَ خَوْفًا شَدِيدًا، وَلَجَأَ الْمُنْهَزِمُونَ مِنَ الرُّومِ إِلَى مَدِينَةِ بَاجَةَ، فَتَحَصَّنُوا بِهَا، وَتَحَصَّنَ الْبَرْبَرُ بِمَدِينَةِ بُونَةَ، فَعَادَ حَسَّانُ إِلَى الْقَيْرَوَانِ لِأَنَّ الْجِرَاحَ قَدْ كَثُرَتْ فِي أَصْحَابِهِ، فَأَقَامَ بِهَا حَتَّى صَحُّوا. ذِكْرُ تَخْرِيبِ إِفْرِيقِيَّةَ لَمَّا صَلُحَ النَّاسُ قَالَ حَسَّانُ: دُلُّونِي عَلَى أَعْظَمِ مَنْ بَقِيَ مِنْ مُلُوكِ إِفْرِيقِيَّةَ، فَدَلُّوهُ عَلَى امْرَأَةٍ تَمْلِكُ الْبَرْبَرَ تُعْرَفُ بِالْكَاهِنَةِ، وَكَانَتْ تُخْبِرُهُمْ بِأَشْيَاءَ مِنَ الْغَيْبِ، وَلِهَذَا سُمِّيَتِ الْكَاهِنَةَ، وَكَانَتْ بَرْبَرِيَّةً، وَهِيَ بِجَبَلِ أُورَاسَ، وَقَدِ اجْتَمَعَ حَوْلَهَا الْبَرْبَرُ بَعْدَ قَتْلِ كُسَيْلَةَ، فَسَأَلَ أَهْلَ إِفْرِيقِيَّةَ عَنْهَا، فَعَظَّمُوا مَحَلَّهَا وَقَالُوا لَهُ: إِنْ قَتَلْتَهَا لَمْ تَخْتَلِفِ الْبَرْبَرُ بَعْدَهَا عَلَيْكَ. فَسَارَ إِلَيْهَا، فَلَمَّا قَارَبَهَا هَدَمَتْ حِصْنَ بَاغَايَةَ ظَنًّا مِنْهَا أَنَّهُ يُرِيدُ الْحُصُونَ، فَلَمْ يُعَرِّجْ حَسَّانُ عَلَى ذَلِكَ وَسَارَ إِلَيْهَا، فَالْتَقَوْا عَلَى نَهْرِ نِينِي، وَاقْتَتَلُوا أَشَدَّ قِتَالٍ رَآهُ النَّاسُ، فَانْهَزَمَ الْمُسْلِمُونَ وَقُتِلَ مِنْهُمْ خَلْقٌ كَثِيرٌ، وَانْهَزَمَ حَسَّانُ وَأُسِرَ جَمَاعَةٌ كَثِيرَةٌ أَطْلَقَتْهُمُ الْكَاهِنَةُ، سِوَى خَالِدِ بْنِ يَزِيدَ الْقَيْسِيِّ، وَكَانَ شَرِيفًا شُجَاعًا، فَاتَّخَذَتْهُ وَلَدًا. وَسَارَ حَسَّانُ حَتَّى فَارَقَ إِفْرِيقِيَّةَ، وَأَقَامَ وَكَتَبَ إِلَى عَبْدِ الْمَلِكِ يُعْلِمُهُ الْحَالَ، فَأَمَرَهُ عَبْدُ الْمَلِكِ بِالْمُقَامِ إِلَى أَنْ يَأْتِيَهُ أَمْرُهُ. فَأَقَامَ بِعَمَلِ بَرْقَةَ خَمْسَ سِنِينَ، فَسُمِّيَ ذَلِكَ الْمَكَانُ قُصُورَ حَسَّانَ إِلَى الْآنِ، وَمَلَكَتِ الْكَاهِنَةُ إِفْرِيقِيَّةَ كُلَّهَا، وَأَسَاءَتِ السِّيرَةَ فِي أَهْلِهَا وَعَسَفَتْهُمْ وَظَلَمَتْهُمْ. ثُمَّ سَيَّرَ إِلَيْهِ عَبْدُ الْمَلِكِ الْجُنُودَ وَالْأَمْوَالَ، وَأَمَرَهُ بِالْمَسِيرِ إِلَى إِفْرِيقِيَّةَ وَقِتَالِ الْكَاهِنَةِ، فَأَرْسَلَ حَسَّانُ رَسُولًا سِرًّا إِلَى خَالِدِ بْنِ يَزِيدَ، وَهُوَ عِنْدَ الْكَاهِنَةِ، بِكِتَابٍ يَسْتَعْلِمُ مِنْهُ الْأُمُورَ، فَكَتَبَ إِلَيْهِ خَالِدٌ جَوَابَهُ فِي رُقْعَةٍ يُعَرِّفُهُ تَفَرُّقَ الْبَرْبَرِ، وَيَأْمُرُهُ بِالسُّرْعَةِ، وَجَعَلَ الرُّقْعَةَ فِي خُبْزَةٍ، وَعَادَ الرَّسُولُ، فَخَرَجَتِ الْكَاهِنَةُ نَاشِرَةً شَعْرَهَا تَقُولُ: ذَهَبَ مُلْكُهُمْ فِيمَا يَأْكُلُ النَّاسُ. فَطُلِبَ الرَّسُولُ فَلَمْ يُوجَدْ، فَوَصَلَ إِلَى حَسَّانَ وَقَدِ احْتَرَقَ الْكِتَابُ بِالنَّارِ، فَعَادَ إِلَى خَالِدٍ وَكَتَبَ إِلَيْهِ بِمَا كَتَبَ أَوَّلًا، وَأَوْدَعَهُ قَرَبُوسَ السَّرْجِ. فَسَارَ حَسَّانُ، فَلَمَّا عَلِمَتِ الْكَاهِنَةُ بِمَسِيرِهِ إِلَيْهَا قَالَتْ: إِنَّ الْعَرَبَ يُرِيدُونَ الْبِلَادَ وَالذَّهَبَ وَالْفِضَّةَ، وَنَحْنُ إِنَّمَا نُرِيدُ الْمَزَارِعَ وَالْمَرَاعِيَ، وَلَا أَرَى إِلَّا [ أَنْ ] أُخَرِّبَ إِفْرِيقِيَّةَ حَتَّى يَيْأَسُوا مِنْهَا. وَفَرَّقَتْ أَصْحَابَهَا لِيُخَرِّبُوا الْبِلَادَ، فَخَرَّبُوهَا وَهَدَمُوا الْحُصُونَ وَنَهَبُوا الْأَمْوَالَ، وَهَذَا هُوَ الْخَرَابُ الْأَوَّلُ لِإِفْرِيقِيَّةَ. فَلَمَّا قَرُبَ حَسَّانُ مِنَ الْبِلَادِ لَقِيَهُ جَمْعٌ مِنْ أَهْلِهَا مِنَ الرُّومِ يَسْتَغِيثُونَ مِنَ الْكَاهِنَةِ، وَيَشْكُونَ إِلَيْهِ مِنْهَا، فَسَرَّهُ ذَلِكَ وَسَارَ إِلَى قَابِسَ، فَلَقِيَهُ أَهْلُهَا بِالْأَمْوَالِ وَالطَّاعَةِ، وَكَانُوا قَبْلَ ذَلِكَ يَتَحَصَّنُونَ مِنَ الْأُمَرَاءِ، وَجَعَلَ فِيهَا عَامِلًا، وَسَارَ إِلَى قَفْصَةَ لِيَتَقَرَّبَ الطَّرِيقَ، فَأَطَاعَهُ مَنْ بِهَا وَاسْتَوْلَى عَلَيْهَا وَعَلَى قَسْطِيلِيَةَ وَنَفْزَاوَةَ. وَبَلَغَ الْكَاهِنَةَ قُدُومُهُ، فَأَحْضَرَتْ وَلَدَيْنِ لَهَا وَخَالِدَ بْنَ يَزِيدَ، وَقَالَتْ لَهُمْ: إِنَّنِي مَقْتُولَةٌ، فَامْضُوا إِلَى حَسَّانَ، وَخُذُوا لِأَنْفُسِكُمْ مِنْهُ أَمَانًا. فَسَارُوا إِلَيْهِ وَبَقُوا مَعَهُ، وَسَارَ حَسَّانُ نَحْوَهَا، فَالْتَقَوْا وَاقْتَتَلُوا، وَاشْتَدَّ الْقِتَالُ، وَكَثُرَ الْقَتْلُ حَتَّى ظَنَّ النَّاسُ أَنَّهُ الْفَنَاءُ، ثُمَّ نَصَرَ اللَّهُ الْمُسْلِمِينَ، وَانْهَزَمَ الْبَرْبَرُ وَقُتِلُوا قَتْلًا ذَرِيعًا، وَانْهَزَمَتِ الْكَاهِنَةُ، ثُمَّ أُدْرِكَتْ فَقُتِلَتْ. ثُمَّ إِنَّ الْبَرْبَرَ اسْتَأْمَنُوا إِلَى حَسَّانَ، فَآمَنَهُمْ وَشَرَطَ عَلَيْهِمْ أَنْ يَكُونَ مِنْهُمْ عَسْكَرٌ مَعَ الْمُسْلِمِينَ عُدَّتَهُمُ اثْنَا عَشَرَ أَلْفًا يُجَاهِدُونَ الْعَدُوَّ، فَأَجَابُوهُ إِلَى ذَلِكَ، فَجَعَلَ عَلَى هَذَا الْعَسْكَرِ ابْنَيِ الْكَاهِنَةِ. ثُمَّ فَشَا الْإِسْلَامُ فِي الْبَرْبَرِ، وَعَادَ حَسَّانُ إِلَى الْقَيْرَوَانِ فِي رَمَضَانَ مِنَ السَّنَةِ، وَأَقَامَ لَا يُنَازِعُهُ أَحَدٌ إِلَى أَنْ تُوُفِّيَ عَبْدُ الْمَلِكِ. فَلَمَّا وَلِيَ الْوَلِيدُ بْنُ عَبْدِ الْمَلِكِ وَلَّى إِفْرِيقِيَّةَ عَمَّهُ عَبْدَ اللَّهِ بْنَ مَرْوَانَ، فَعَزَلَ عَنْهَا حَسَّانَ، وَاسْتَعْمَلَ مُوسَى بْنَ نُصَيْرٍ سَنَةَ تِسْعٍ وَثَمَانِينَ، عَلَى مَا نَذْكُرُهُ إِنْ شَاءَ اللَّهُ. وَقَدْ ذَكَرَ الْوَاقِدِيُّ أَنَّ الْكَاهِنَةَ خَرَجَتْ غَضَبًا لِقَتْلِ كُسَيْلَةَ، وَمَلَكَتْ إِفْرِيقِيَّةَ جَمِيعَهَا، وَعَمِلَتْ بِأَهْلِهَا الْأَفَاعِيلَ الْقَبِيحَةَ، وَظَلَمَتْهُمُ الظُّلْمَ الشَّنِيعَ، وَنَالَ مَنْ بِالْقَيْرَوَانِ مِنَ الْمُسْلِمِينَ أَذًى شَدِيدًا بَعْدَ قَتْلِ زُهَيْرِ بْنِ قَيْسٍ سَنَةَ سَبْعٍ وَسِتِّينَ، فَاسْتَعْمَلَ عَبْدُ الْمَلِكِ عَلَى إِفْرِيقِيَّةَ حَسَّانَ بْنَ النُّعْمَانِ، فَسَارَ فِي جُيُوشٍ كَثِيرَةٍ وَقَصَدَ الْكَاهِنَةَ، فَاقْتَتَلُوا، فَانْهَزَمَ الْمُسْلِمُونَ وَقُتِلَ مِنْهُمْ جَمَاعَةٌ كَثِيرَةٌ، وَعَادَ حَسَّانُ مُنْهَزِمًا إِلَى نَوَاحِي بَرْقَةَ، فَأَقَامَ بِهَا إِلَى سَنَةِ أَرْبَعٍ وَسَبْعِينَ، فَسَيَّرَ إِلَيْهِ عَبْدُ الْمَلِكِ جَيْشًا كَثِيفًا، وَأَمَرَهُ بِقَصْدِ الْكَاهِنَةِ، فَسَارَ إِلَيْهَا وَقَاتَلَهَا فَهَزَمَهَا، وَقَتَلَهَا وَقَتَلَ أَوْلَادَهَا، وَعَادَ إِلَى الْقَيْرَوَانِ. وَقِيلَ: إِنَّهُ لَمَّا قَتَلَ الْكَاهِنَةَ عَادَ مِنْ فَوْرِهِ إِلَى عَبْدِ الْمَلِكِ، وَاسْتَخْلَفَ عَلَى إِفْرِيقِيَّةَ رَجُلًا اسْمُهُ أَبُو صَالِحٍ، إِلَيْهِ يُنْسَبُ فَحْصُ صَالِحٍ. ذِكْرُ عِدَّةِ حَوَادِثَ حَجَّ بِالنَّاسِ هَذِهِ السَّنَةَ الْحَجَّاجُ بْنُ يُوسُفَ ، وَكَانَ عَلَى قَضَاءِ الْمَدِينَةِ عَبْدُ اللَّهِ بْنُ قَيْسِ بْنِ مَخْرَمَةَ، وَعَلَى قَضَاءِ الْكُوفَةِ شُرَيْحٌ، وَعَلَى قَضَاءِ الْبَصْرَةِ هِشَامُ بْنُ هُبَيْرَةَ. وَقِيلَ: إِنَّ عَبْدَ الْمَلِكِ اعْتَمَرَ هَذِهِ السَّنَةَ. وَلَا يَصِحُّ. ( وَفِيهَا غَزَا مُحَمَّدُ بْنُ مَرْوَانَ الرُّومَ صَائِفَةً، فَبَلَغَ أَنْدُولِيَّةَ ).
✧ Al-Ḥajjāj al-Thaqafī's Appointment as Governor of Madinah Then the Year Seventy-Four Began In it, ʿAbd al-Malik dismissed Ṭāriq b. ʿAmr from the governorship of Madinah and added it to al-Ḥajjāj b. Yūsuf al-Thaqafī. Al-Ḥajjāj arrived there and stayed for a month, then went out to perform ʿumrah, then returned to Madinah in Ṣafar and stayed there for three months. He built a mosque among the Banū Salamah, which is the one attributed to him today. Al-Ḥajjāj Branded Some Companions on Their Necks and Hands It is said that al-Ḥajjāj, in this year and during this period, branded Jābir and Sahl b. Saʿd and rebuked them, asking why they had not supported ʿUthmān b. ʿAffān, and he addressed them with harsh words—may God disfigure and disgrace him. He had also appointed Abū Idrīs al-Khawlānī—I think—as judge over Yemen, and God knows best. Al-Wāqidī said: When al-Ḥajjāj arrived in Madinah, he ascended the pulpit of the Messenger of God ﷺ and addressed the people, saying: "O people of Khabīthah—meaning Ṭaybah—you are the worst and most despicable of nations. Were it not that the Commander of the Faithful enjoined me concerning you, I would have made it like the inside of a donkey. O people of Khabīthah, you wish for things; do you seek refuge only in dry sticks—meaning the pulpit—and a decayed bone?" And he pointed to the grave of the Prophet ﷺ. Then he descended to Sahl b. Saʿd al-Sāʿidī and said: "What prevented you from supporting the Commander of the Faithful ʿUthmān?" He replied: "I did." He said: "You lie." Then he ordered him branded on his neck with lead. He did the same to Jābir b. ʿAbd Allāh, branding him on his hand, and to Anas b. Mālik on his neck. His aim was to humiliate them by that. Anas said: "Even the protected people under covenant should not be treated like this." Al-Ḥajjāj al-Thaqafī Demolished the Structure of the Kaʿbah Ibn Jarīr said: In this year, al-Ḥajjāj demolished the structure of the Kaʿbah that Ibn al-Zubayr had built, and he restored it to its original construction. I say: Al-Ḥajjāj did not demolish the entire structure of the Kaʿbah; rather, he only demolished the Syrian wall until he removed the Ḥijr from the House, then he closed it up and inserted into the interior of the Kaʿbah the surplus stones. The three other walls remained as they were. For this reason, the two doors—the eastern and the western—remained attached to the ground, as is observed to this day of ours, but he completely closed the western one and filled in the lower part of the eastern one, so that he made it elevated as it had been in the Jāhiliyyah. Neither al-Ḥajjāj nor ʿAbd al-Malik attained the prophetic knowledge that Ibn al-Zubayr had attained, which his maternal aunt, the Mother of the Believers ʿĀʾishah bt. al-Ṣiddīq, ؓ, had informed him of from the Messenger of God ﷺ—as previously mentioned—from his saying: "Were it not that your people are recent in their disbelief"—and in another narration, "in their Jāhiliyyah"—"I would have demolished the Kaʿbah and incorporated the Ḥijr into it, and made for it an eastern door and a western door, and attached them to the ground. For your people ran short of funds, so they did not incorporate the Ḥijr into it, nor did they complete it upon the foundations of Ibrāhīm, and they raised its door so that they could admit whom they wished and prevent whom they wished." When Ibn al-Zubayr gained power, he built it in that manner. When this ḥadīth reached ʿAbd al-Malik afterwards, he said: "We wish we had left him and what he undertook in that matter." Al-Muhallab b. Abī Ṣufrah's Appointment to the War Against the Azāriqah In this year, al-Muhallab b. Abī Ṣufrah was appointed to the war against the Azāriqah by the command of ʿAbd al-Malik to his brother Bishr b. Marwān, ordering him to equip al-Muhallab against the Kharijite Azāriqah with armies from the people of al-Baṣrah and al-Kūfah. Bishr harbored resentment toward al-Muhallab because ʿAbd al-Malik had designated him in his letter. He found no choice but to obey him in appointing him over the people in this campaign, and he had no authority in the matter, except that he instructed the commander of the Kūfans, ʿAbd al-Raḥmān b. Mikhnaf, to act independently without him and not to accept his opinion or counsel. Al-Muhallab set out with the people of al-Baṣrah and the commanders of the quarters with him in their stations until he encamped at Rāmahurmuz. He stayed there only ten days when news came of the death of Bishr b. Marwān, and that he had died in al-Baṣrah, leaving Khālid b. ʿAbd Allāh as his successor there. Some of the army dispersed and returned to al-Baṣrah. They sent after them those who would turn them back. Khālid b. ʿAbd Allāh wrote to the deserters threatening them if they did not return to their commander, and threatening them with the might of ʿAbd al-Malik. So they turned aside, seeking permission from ʿAmr b. Ḥurayth to go to al-Kūfah. He wrote to them: "You have abandoned your commander and come forward disobedient and opposed; you have no permission, no leader, and no security." When that reached them, they returned to their baggage, mounted, and then went to some regions and remained hiding there until al-Ḥajjāj arrived as governor of Iraq in place of Bishr b. Marwān. Mention of the Dismissal of Bukayr from Khurāsān and the Appointment of Umayyah b. ʿAbd Allāh b. Khālid In this year, ʿAbd al-Malik dismissed Bukayr b. Wassāj from Khurāsān and appointed over it Umayyah b. ʿAbd Allāh b. Khālid b. Asīd. Bukayr's tenure had lasted two years. The reason for his dismissal was that Tamīm became divided over it. Muqāʿis and the clans became partisans for Baḥīr and sought Bukayr, while ʿAwf and the Abnāʾ became partisans for Bukayr—all these being clans of Banū Tamīm. The people of Khurāsān feared that war would return and the land would be corrupted and the polytheists would overpower them. They wrote to ʿAbd al-Malik about that, saying that it would only be set right by a man from Quraysh whom they would not envy and against whom they would not be partisan. ʿAbd al-Malik consulted about whom to appoint. Umayyah said: "O Commander of the Faithful, attend to them with a man of your own kin." He said: "Were it not for your flight from Abū Fudayk, you would be fit for it." He said: "O Commander of the Faithful, by God, I did not flee until the people abandoned me, and I found no one to fight. I considered that withdrawing to a supporting group was better than exposing the remaining band of Muslims to destruction. Khālid b. ʿAbd Allāh has written to you with my excuse, and the people know that." So he appointed him over Khurāsān, and ʿAbd al-Malik loved him. The people said: "We have never seen anyone compensated for a defeat as Umayyah was compensated." When Bukayr heard of his coming, he sent to Baḥīr, who was in his prison—as previously mentioned in the account of the killing of Ibn Khāzim—seeking reconciliation. Baḥīr refused and said: "Bukayr thinks that Khurāsān will remain his among the community." Envoys went between them, but Baḥīr refused. Ḍirār b. Ḥuṣayn al-Ḍabbī entered upon him and said: "I see you as a fool! Your cousin sends to you apologizing, and you are his captive with the sword in his hand. If he killed you, you could not even make a sound. Will you not accept from him? Accept the reconciliation, and you will leave still in command of your affairs." So he accepted from him and made peace with Bukayr. Bukayr sent him forty thousand and took from him a pledge that he would not fight him. Baḥīr departed and began asking about Umayyah's march. When he learned that he had approached Naysābūr, he went to him and met him there, and informed him about Khurāsān and what would be good for him regarding the obedience of its people. He raised against Bukayr sums of money he had taken and warned him of his treachery. He traveled with him until he reached Marw. Umayyah was generous and did not molest Bukayr or his agents. He offered him his guard, but he refused, so he appointed Baḥīr b. Warqāʾ over it. Men of Bukayr's people reproached him, and he said: "Yesterday I was a commander with spears carried before me; today I become one who carries a spear!" Then Umayyah gave Bukayr the choice to appoint him over whatever part of Khurāsān he wished. He chose Ṭakhāristān. He said: So he prepared for it and spent much money. Baḥīr said to Umayyah: "If he goes to Ṭakhāristān, he will revolt against you," and he warned him, so he did not appoint him. Asīd is with fatḥah on the hamzah and kasrah on the sīn. Baḥīr is with fatḥah on the bāʾ and kasrah on the ḥāʾ. Mention of the Appointment of ʿAbd Allāh b. Umayyah over Sijistān When Umayyah b. ʿAbd Allāh reached Kirmān, he appointed his son ʿAbd Allāh over Sijistān. When he arrived there, he raided Rutbīl, who had become king after the first one who was killed. Rutbīl was in awe of the Muslims. When ʿAbd Allāh reached Bust, Rutbīl sent seeking peace and offered one million, and sent him gifts and slaves. ʿAbd Allāh refused to accept that and said: "Unless he fills this pavilion with gold for me, there will be no peace." He was inexperienced. Rutbīl left the land open to him until he penetrated deep into it, and he seized the mountain passes and defiles against him. He asked to be released, he and the Muslims, without taking anything from him. Rutbīl refused and said: "Rather, he will take three hundred thousand dirhams as peace, and write us a document for it, and not raid our land as long as I am commander, and not burn or destroy." So he did that. News of that reached ʿAbd al-Malik, and he dismissed him. Mention of the Appointment of Ḥassān b. al-Nuʿmān over Ifrīqiyah We have mentioned the appointment of Zuhayr b. Qays in the year sixty-two, and his killing was in the year sixty-nine. When ʿAbd al-Malik learned of his killing, it weighed heavily on him and on the Muslims, and it preoccupied him. What was between him and Ibn al-Zubayr distracted him from Ifrīqiyah. When Ibn al-Zubayr was killed and the Muslims united behind him, he equipped a large army and appointed over them and over Ifrīqiyah Ḥassān b. al-Nuʿmān al-Ghassānī, and dispatched them to it in this year. Never had an army like his entered Ifrīqiyah before. When he arrived at al-Qayrawān, he prepared from there and marched to Qarṭājannah. Its ruler was the greatest of the kings of Ifrīqiyah, and the Muslims had never fought against it. When he reached it, he saw in it such numbers of Romans and Berbers as could not be counted. He fought them, besieged them, and killed many of them. When they saw that, they agreed to flee. They boarded their ships; some went to Sicily and some to al-Andalus. Ḥassān entered it with the sword, taking captives and plundering, and he killed them with a great slaughter. He sent armies into the surrounding areas, and they hastened to him out of fear. He ordered them, and they demolished of Qarṭājannah what they could. Then news reached him that the Romans and Berbers had gathered against him at Ṣaṭfūrah and Benzert, two cities. He marched to them and fought them, and he met from them severity and strength. The Muslims were patient against them, and the Romans were defeated with great slaughter among them. They took possession of their lands. Ḥassān did not leave any place in their lands but that he trod upon it. The people of Ifrīqiyah feared him greatly. The defeated Romans took refuge in the city of Bājah and fortified themselves in it, and the Berbers fortified themselves in the city of Būnah. Ḥassān returned to al-Qayrawān because wounds had increased among his companions, and he stayed there until they recovered. Mention of the Devastation of Ifrīqiyah When the people had recovered, Ḥassān said: "Guide me to the greatest of the remaining kings of Ifrīqiyah." They directed him to a woman who ruled the Berbers, known as al-Kāhinah. She used to inform them of matters of the unseen, and for that reason she was called the Kāhinah. She was a Berber, and she was at Mount Awrās. The Berbers had gathered around her after the killing of Kusaylah. He asked the people of Ifrīqiyah about her, and they magnified her status and said to him: "If you kill her, the Berbers will not oppose you after her." So he marched to her. When he approached her, she demolished the fortress of Bāghāyah, thinking that he wanted the fortresses. Ḥassān did not turn aside to that but marched on to her. They met at the river Nīnī, and they fought the fiercest battle people had ever seen. The Muslims were defeated and many of them were killed. Ḥassān fled, and many were taken captive. Al-Kāhinah released them, except Khālid b. Yazīd al-Qaysī, who was noble and brave, and she adopted him as a son. Ḥassān traveled on until he left Ifrīqiyah. He encamped and wrote to ʿAbd al-Malik informing him of the situation. ʿAbd al-Malik ordered him to remain until his command reached him. He stayed in the district of Barqah for five years, and that place was named Quṣūr Ḥassān until now. Al-Kāhinah ruled all of Ifrīqiyah and behaved badly toward its people, oppressing and wronging them. Then ʿAbd al-Malik sent him troops and funds, and ordered him to march to Ifrīqiyah and fight al-Kāhinah. Ḥassān sent a secret messenger to Khālid b. Yazīd, who was with al-Kāhinah, with a letter seeking information about matters. Khālid wrote back to him in a note informing him of the dispersal of the Berbers and urging him to hasten. He placed the note in a loaf of bread, and the messenger returned. Al-Kāhinah came out with her hair spread, saying: "Their kingdom has gone in what people eat." They searched for the messenger but did not find him. He reached Ḥassān after the letter had been burned by fire. He went back to Khālid, who wrote to him as he had written the first time and placed it in the pommel of the saddle. Ḥassān marched. When al-Kāhinah learned of his march toward her, she said: "The Arabs want the land and the gold and silver, while we want only the farms and pastures. I see nothing but to devastate Ifrīqiyah so that they despair of it." She dispersed her followers to devastate the land, and they devastated it, demolished the fortresses, and plundered the wealth. This is the first devastation of Ifrīqiyah. When Ḥassān drew near to the land, a group of its people from the Romans met him seeking help against al-Kāhinah and complaining to him about her. That pleased him. He marched to Qābis, whose people met him with wealth and obedience; previously they had fortified themselves against the commanders. He placed an agent there and marched to Qafṣah to shorten the route. Its people obeyed him, and he took possession of it and of Qasṭīliyah and Nafzāwah. News of his arrival reached al-Kāhinah. She summoned two sons of hers and Khālid b. Yazīd and said to them: "I am going to be killed. Go to Ḥassān and take for yourselves a guarantee of safety from him." They went to him and remained with him. Ḥassān marched toward her, and they met and fought. The fighting was intense, and the killing was great until people thought it was annihilation. Then God granted victory to the Muslims, and the Berbers were defeated and killed with a great slaughter. Al-Kāhinah fled, then she was overtaken and killed. Then the Berbers sought safety from Ḥassān, and he granted them safety, stipulating that there should be from them an army with the Muslims, numbering twelve thousand, to fight the enemy. They agreed to that, and he placed the two sons of al-Kāhinah over this army. Then Islam spread among the Berbers. Ḥassān returned to al-Qayrawān in Ramaḍān of that year and remained with no one disputing him until ʿAbd al-Malik died. When al-Walīd b. ʿAbd al-Malik became caliph, he appointed his uncle ʿAbd Allāh b. Marwān over Ifrīqiyah, dismissing Ḥassān from it, and appointed Mūsā b. Nuṣayr in the year eighty-nine, as we shall mention, God willing. Al-Wāqidī mentioned that the Kāhinah came out in anger for the killing of Kusaylah, and she took possession of all Ifrīqiyah, and she inflicted upon its people abominable deeds, and she oppressed them with a heinous oppression, and the Muslims who were in al-Qayrawān suffered severe harm after the killing of Zuhayr b. Qays in the year sixty-seven. So ʿAbd al-Malik appointed Ḥassān b. al-Nuʿmān over Ifrīqiyah, and he marched with numerous armies and aimed for the Kāhinah. They fought, and the Muslims were defeated and a great number of them were killed. Ḥassān returned defeated to the regions of Barqah and stayed there until the year seventy-four. Then ʿAbd al-Malik sent to him a dense army and commanded him to aim for the Kāhinah. So he marched to her and fought her and defeated her, and killed her and killed her children, and returned to al-Qayrawān. It was said: When he killed the Kāhinah, he returned immediately to ʿAbd al-Malik, and he left as his deputy over Ifrīqiyah a man named Abū Ṣāliḥ, to whom Faḥṣ Ṣāliḥ is attributed. Mention of Several Events Al-Ḥajjāj b. Yūsuf led the people in the pilgrimage this year, and ʿAbd Allāh b. Qays b. Makhramah was over the judiciary of Madinah, and Shurayḥ was over the judiciary of al-Kūfah, and Hishām b. Hubayrah was over the judiciary of al-Baṣrah. It was said that ʿAbd al-Malik performed the ʿumrah this year, but that is not sound. (In it Muḥammad b. Marwān raided the Byzantines in a summer expedition, and he reached Anatolia.)
Tarikh (al-Tabari) 2324No grade recorded
رَافِعُ بْنُ خَدِيجِ بْنِ رَافِعٍ الْأَنْصَارِيُّ ذِكْرُ مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَعْيَانِ سَعْدُ بْنُ مَالِكِ بْنِ سِنَانٍ، الْأَنْصَارِيُّ الْخَزْرَجَيُّ صَحَابِيٌّ جَلِيلٌ، مِنْ فُقَهَاءَ الصَّحَابَةِ، اسْتُصْغِرَ يَوْمَ أُحُدٍ، ثُمَّ كَانَ أَوَّلَ مَشَاهِدِهِ الْخَنْدَقُ، وَشَهِدَ مَعَ رَسُولِ اللَّهِ ﷺ ثِنْتَيْ عَشْرَةَ غَزْوَةً، وَرَوَى عَنْهُ أَحَادِيثَ كَثِيرَةً، وَعَنْ جَمَاعَةٍ مِنَ الصَّحَابَةِ، وَحَدَّثَ عَنْهُ خَلْقٌ مِنَ التَّابِعَيْنِ، وَجَمَاعَةٌ مِنَ الصَّحَابَةِ. كَانَ مِنْ نُجَبَاءَ الصَّحَابَةِ وَفُضَلَائِهِمْ وَعُلَمَائِهِمْ، ؓ. قَالَ الْوَاقِدِيُّ وَغَيْرُهُ: مَاتَ سَنَةَ أَرْبَعٍ وَسَبْعِينَ. وَقِيلَ: قَبْلَهَا بِعَشْرِ سِنِينَ. فَاللَّهُ أَعْلَمُ. وَعَنْ أَبَى سَعِيدٍ الْخُدْرِيِّ قَالَ: قُلْتُ: يَا رَسُولَ اللَّهِ، أَيُّ النَّاسِ أَشَدُّ بَلَاءً ؟ فَقَالَ: النَّبِيُّونَ. قُلْتُ: ثُمَّ أَيْ ؟ قَالَ: ثُمَّ الصَّالِحُونَ، إِنْ كَانَ أَحَدُهُمْ لَيُبْتَلَى بِالْفَقْرِ حَتَّى مَا يَجِدُ إِلَّا السُّتْرَةَ - وَفِي رِوَايَةٍ: إِلَّا الْعَبَاءَةَ - أَوْ نَحْوَهَا، وَإِنَّ أَحَدَهُمْ لَيُبْتَلَى فَيَقْمَلُ حَتَّى يَنْبِذَ الْقَمْلَ، وَكَانَ أَحَدُهُمْ بِالْبَلَاءِ أَشَدَّ فَرَحًا مِنْهُ بِالرَّخَاءِ. وَعَنْ سَعِيدٍ الْمَقْبُرِيِّ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، أَنَّ أَهْلَهُ شَكَوْا إِلَيْهِ الْحَاجَةَ، فَخَرَجَ إِلَى رَسُولِ اللَّهِ ﷺ يَسْأَلُ لَهُ شَيْئًا، فَوَافَقَهُ عَلَى الْمِنْبَرِ، وَهُوَ يَقُولُ: أَيُّهَا النَّاسُ، قَدْ آنَ لَكُمْ أَنْ تَسْتَغْنُوا عَنِ الْمَسْأَلَةِ ; فَإِنَّهُ مَنْ يَسْتَعِفَّ يُعِفَّهُ اللَّهُ، وَمَنْ يَسْتَغْنِ يُغْنِهِ اللَّهُ، وَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ، مَا رَزَقَ اللَّهُ عَبْدًا مِنْ رِزْقٍ أَوْسَعَ لَهُ مِنَ الصَّبْرِ، وَلَئِنْ أَبَيْتُمْ إِلَّا أَنْ تَسْأَلُونِي لَأُعْطِيَنَّكُمْ مَا وَجَدْتُ أَبُو جُحَيْفَةَ وَهْبُ بْنُ عَبْدِ اللَّهِ السُّوَائِيُّ أَبُو جُحَيْفَةَ وَهْبُ بْنُ عَبْدِ اللَّهِ السُّوَائِيُّ صَحَابِيٌّ رَأَى النَّبِيَّ ﷺ، وَكَانَ دُونَ الْبُلُوغِ عِنْدَ وَفَاةِ النَّبِيِّ ﷺ، لَكِنْ رَوَى عَنْهُ عِدَّةَ أَحَادِيثَ، وَعَنْ عَلِيٍّ، وَ الْبَرَاءِ بْنِ عَازِبٍ، وَعَنْهُ جَمَاعَةٌ مِنَ التَّابِعَيْنِ ; مِنْهُمْ إِسْمَاعِيلُ بْنُ أَبِي خَالِدٍ، وَالْحَكَمُ، وَ سَلَمَةُ بْنُ كُهَيْلٍ، وَ الشَّعْبِيُّ، وَ أَبُو إِسْحَاقَ السَّبِيعِيُّ، وَكَانَ قَدْ نَزَلَ الْكُوفَةَ وَابْتَنَى بِهَا دَارًا، وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ، وَقِيلَ: فِي سَنَةِ أَرْبَعٍ وَتِسْعِينَ. فَاللَّهُ أَعْلَمُ. وَكَانَ صَاحِبَ شُرْطَةِ عَلِيٍّ، وَكَانَ عَلِيٌّ إِذَا خَطَبَ يَقُومُ أَبُو جُحَيْفَةَ تَحْتَ مِنْبَرِهِ. سَلَمَةُ بْنُ الْأَكْوَعِ سَلَمَةُ بْنُ الْأَكْوَعِ بْنِ عَمْرِو بْنِ سِنَانٍ الْأَنْصَارِيُّ وَهُوَ أَحَدُ مَنْ بَايَعَ تَحْتَ الشَّجَرَةِ، وَكَانَ مِنْ فُرْسَانِ الصَّحَابَةِ، وَمِنْ عُلَمَائِهِمْ، كَانَ يُفْتِي بِالْمَدِينَةِ، وَلَهُ مَشَاهِدُ مَعْرُوفَةٌ، فِي حَيَاةِ النَّبِيِّ ﷺ وَبَعْدَهُ، تُوُفِّيَ بِالْمَدِينَةِ، وَقَدْ جَاوَزَ السَّبْعِينَ سَنَةً. مَالِكُ بْنُ أَبِي عَامِرٍ، الْأَصْبَحِيُّ الْمَدَنِيُّ وَهُوَ جَدُّ الْإِمَامِ مَالِكِ بْنِ أَنَسٍ، رَوَى عَنْ جَمَاعَةٍ مِنَ الصَّحَابَةِ وَغَيْرِهِمْ، وَكَانَ فَاضِلًا عَالِمًا، تُوُفِّيَ بِالْمَدِينَةِ. أَبُو عَبْدِ الرَّحْمَنِ السُّلَمِيُّ أَبُو عَبْدِ الرَّحْمَنِ السُّلَمِيُّ مُقْرِئُ أَهْلِ الْكُوفَةِ بِلَا مُدَافَعَةٍ، وَاسْمُهُ: عَبْدُ اللَّهِ بْنُ حَبِيبٍ، قَرَأَ الْقُرْآنَ عَلَى عُثْمَانَ بْنِ عَفَّانَ، وَ ابْنِ مَسْعُودٍ، وَسَمِعَ مِنْ جَمَاعَةٍ مِنَ الصَّحَابَةِ وَغَيْرِهِمْ، وَأَقْرَأَ النَّاسَ الْقُرْآنَ بِالْكُوفَةِ مِنْ خِلَافَةِ عُثْمَانَ إِلَى إِمْرَةِ الْحَجَّاجِ، قَرَأَ عَلَيْهِ عَاصِمُ بْنُ أَبِي النَّجُودِ، وَخَلْقٌ غَيْرُهُ، تُوُفِّيَ بِالْكُوفَةِ. أَبُو مُعْرِضٍ الْأَسَدِيُّ أَبُو مُعْرِضٍ الْأَسَدِيُّ اسْمُهُ مُغِيرَةُ بْنُ عَبْدِ اللَّهِ الْكُوفِيِّ، وُلِدَ فِي حَيَاةِ النَّبِيِّ ﷺ، وَوَفَدَ عَلَى عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ، وَامْتَدَحَهُ، وَلَهُ شِعْرٌ جَيِّدٌ وَيُعْرَفُ بِالْأُقَيْشِرِ، وَكَانَ أَحْمَرَ الْوَجْهِ كَثِيرَ الشَّعْرِ، تُوُفِّيَ بِالْكُوفَةِ فِي هَذِهِ السَّنَةِ، وَقَدْ قَارَبَ الثَّمَانِينَ سَنَةً. بِشْرُ بْنُ مَرْوَانَ الْأُمَوِيُّ بِشْرُ بْنُ مَرْوَانَ الْأُمَوِيُّ أَخُو عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ، وَلِي إِمْرَةَ الْعِرَاقَيْنِ لِأَخِيهِ عَبْدِ الْمَلِكِ، وَلَهُ دَارٌ بِدِمَشْقَ عِنْدَ عَقَبَةِ الْكَتَّانِ، وَكَانَ سَمْحًا جَوَادًا، وَإِلَيْهِ يُنْسَبُ دَيْرُ مَرْوَانَ عِنْدَ حَجِيرَا، وَهُوَ الَّذِي قَتَلَ خَالِدَ بْنَ حُصَيْنٍ الْكِلَابِيَّ يَوْمَ مَرْجِ رَاهِطٍ، وَكَانَ لَا تُغْلَقُ دُونَهُ الْأَبْوَابُ، وَيَقُولُ: إِنَّمَا تَحْتَجِبُ النِّسَاءُ. وَكَانَ طَلِيقَ الْوَجْهِ، وَكَانَ يُجِيزُ عَلَى الشِّعْرِ بِأُلُوفٍ، وَقَدِ امْتَدَحَهُ الْفَرَزْدَقُ، وَ الْأَخْطَلُ. وَالْجَهْمِيَّةُ تَسْتَدِلُّ عَلَى الِاسْتِوَاءِ عَلَى الْعَرْشِ بِأَنَّهُ الِاسْتِيلَاءُ بِبَيْتِ الْأَخْطَلِ، فِيمَا مَدَحَ بِهِ بِشْرَ بْنَ مَرْوَانَ، وَهُوَ قَوْلُهُ: قَدِ اسْتَوَى بِشْرٌ عَلَى الْعِرَاقِ مِنْ غَيْرِ سَيْفٍ وَدَمٍ مُهْرَاقِ وَلَيْسَ فِيهِ دَلِيلٌ ; فَإِنَّ هَذَا اسْتِدْلَالٌ بَاطِلٌ مِنْ وُجُوهٍ كَثِيرَةٍ، وَقَدْ كَانَ الْأَخْطَلُ نَصْرَانِيًّا. وَكَانَ سَبَبَ مَوْتِ بِشْرٍ أَنَّهُ وَقَعَتِ الْقُرْحَةُ فِي يَمِينِهِ. فَقِيلَ لَهُ: نَقْطَعُهَا مِنَ الْمِفْصَلِ. فَجَزِعَ، فَمَا أَمْسَى حَتَّى خَالَطَتِ الْكَتِفَ، ثُمَّ أَصْبَحَ وَقَدْ خَالَطَتِ الْجَوْفَ، ثُمَّ مَاتَ، وَلَمَّا احْتَضَرَ جَعَلَ يَبْكِي وَيَقُولُ: وَاللَّهِ لَوَدِدْتُ أَنِّي كُنْتُ عَبْدًا أَرْعَى الْغَنَمَ فِي الْبَادِيَةِ لِبَعْضِ الْأَعْرَابِ وَلَمْ أَلِ مَا وُلِيتُ. فَذُكِرَ قَوْلُهُ لِأَبِي حَازِمٍ - أَوْ لِسَعِيدِ بْنِ الْمُسَيَّبِ - فَقَالَ: الْحَمْدُ لِلَّهِ الَّذِي جَعَلَهُمْ عِنْدَ الْمَوْتِ يَفِرُّونَ إِلَيْنَا، وَلَمْ يَجْعَلْنَا نَفِرُّ إِلَيْهِمْ، إِنَّا لَنَرَى فِيهِمْ عِبَرًا. وَقَالَ الْحَسَنُ: دَخَلْتُ عَلَيْهِ، فَإِذَا هُوَ يَتَمَلْمَلُ عَلَى سَرِيرِهِ، ثُمَّ نَزَلَ عَنْهُ إِلَى صَحْنِ الدَّارِ، وَالْأَطِبَّاءُ حَوْلَهُ. مَاتَ بِالْبَصْرَةِ فِي هَذِهِ السَّنَةِ، وَهُوَ أَوَّلُ أَمِيرٍ مَاتَ بِهَا، وَلَمَّا بَلَغَ عَبْدَ الْمَلِكِ مَوْتُهُ حَزِنَ عَلَيْهِ، وَأَمَرَ الشُّعَرَاءَ أَنْ يَرْثُوهُ، وَاللَّهُ سُبْحَانَهُ وَتَعَالَى أَعْلَمُ. وممن مات فيها أيضًا وَفِيهَا مَاتَ جَابِرُ بْنُ سَمُرَةَ السُّوَائِيُّ فِي إِمَارَةِ بِشْرِ بْنِ مَرْوَانَ بِالْكُوفَةِ، وَفِي إِمَارَتِهِ أَيْضًا مَاتَ أَبُو جُحَيْفَةَ بِالْكُوفَةِ. وَفِيهَا مَاتَ عَمْرُو بْنُ مَيْمُونَ الْأَوْدِيُّ، وَقِيلَ: سَنَةَ خَمْسٍ وَسَبْعِينَ، وَكَانَ قَدْ أَدْرَكَ الْجَاهِلِيَّةَ، وَهُوَ مِنَ الْمُعَمِّرِينَ. وَفِيهَا مَاتَ عَبْدُ اللَّهِ بْنُ عُتْبَةَ بْنِ مَسْعُودٍ، وَكَانَ مِنْ عُمَّالِ عُمَرَ، وَقِيلَ: مَاتَ سَنَةَ ثَلَاثٍ وَسَبْعِينَ. وَفِيهَا مَاتَ عَبْدُ الرَّحْمَنِ بْنُ عُثْمَانَ التَّيْمِيُّ، وَلَهُ صُحْبَةٌ. وَفِيهَا مَاتَ مُحَمَّدُ بْنُ حَاطِبِ بْنِ الْحَارِثِ الْجُمَحِيُّ، وَكَانَ مَوْلِدُهُ بِأَرْضِ الْحَبَشَةِ، وَأُتِيَ بِهِ النَّبِيُّ ﷺ. وَفِيهَا مَاتَ أَبُو سَعِيدِ بْنُ مُعَلَّى الْأَنْصَارِيُّ. وَفِيهَا مَاتَ أَوْسُ بْنُ ضَمْعَجٍ الْكُوفِيُّ. ضَمْعَجٌ بِالضَّادِ الْمُعْجَمَةِ وَالْجِيمِ. عَمْرُو بْنُ مَيْمُونٍ الْأَوْدِيُّ عَمْرُو بْنُ مَيْمُونٍ الْأَوْدِيُّ: رَوَى عَنْ عُمَرَ، وَعَلِيٍّ، وَابْنِ مَسْعُودٍ، وَمُعَاذٍ، وَأَبِي أَيُّوبَ، وَأَبِي مَسْعُودٍ، وَعَبْدِ اللَّهِ بْنِ عُمَرَ، وَأَبِي هُرَيْرَةَ، وَابْنِ عَبَّاسٍ. وَكَانَ مِنَ الصَّالِحِينَ إِذَا أُرِيَ ذُكِرَ اللَّهُ عَزَّ وَجَلَّ، وَحَجَّ سِتِّينَ حَجَّةً. أَبُو الْقَاسِمِ الْجُمَحِيُّ مُحَمَّدُ بْنُ حَاطِبِ بْنِ الْحَارِثِ، أَبُو الْقَاسِمِ الْجُمَحِيُّ: وَهُوَ أَوَّلُ مَنْ سُمِّيَ فِي الْإِسْلَامِ بِمُحَمَّدٍ بَعْدَ رَسُولِ اللَّهِ ﷺ، وَوُلِدَ فِي السَّفِينَةِ حِينَ ذَهَبُوا إِلَى النَّجَاشِيِّ، وَمَسَحَ رَسُولُ اللَّهِ ﷺ عَلَى رَأْسَهُ وَتَفَلَ فِي فِيهِ وَدَعَا لَهُ بِالْبَرَكَةِ. رَوَى عَنْ رَسُولِ اللَّهِ ﷺ، وَتُوُفِّيَ بِمَكَّةَ فِي هَذِهِ السَّنَةِ.
✧ Rāfiʿ b. Khadīj b. Rāfiʿ al-Anṣārī Mention of the notables who died in this year: Saʿd b. Mālik b. Sinān, al-Anṣārī al-Khazrajī A noble Companion, among the jurists of the Companions. He was deemed too young on the day of Uḥud, then his first battle was the Trench, and he witnessed with the Messenger of God ﷺ twelve expeditions. He narrated many hadiths from him, and from a group of the Companions, and a number of the Followers and a group of the Companions narrated from him. He was among the excellent, virtuous, and learned of the Companions, ؓ. Al-Wāqidī and others said: He died in the year seventy-four. It was also said: ten years before that. God knows best. From Abī Saʿīd al-Khudrī, he said: I said: O Messenger of God, which people are most severely tried? He said: The prophets. I said: Then who? He said: Then the righteous. One of them would be tried with poverty until he found nothing but a cover — in one narration: nothing but a cloak — or something like it, and one of them would be tried and become infested with lice until he cast off the lice, and one of them was more joyful at affliction than at ease. From Saʿīd al-Maqburī, from Abī Saʿīd al-Khudrī, that his family complained to him of need, so he went out to the Messenger of God ﷺ to ask him for something. He met him on the pulpit while he was saying: O people, it is time for you to dispense with asking; for whoever seeks chastity, God grants him chastity, and whoever seeks self-sufficiency, God enriches him. By Him in whose hand is the soul of Muḥammad, God has not provided a servant any provision more ample for him than patience. If you insist on asking me, I will give you what I find. Abū Juḥayfa Wahb b. ʿAbd Allāh al-Suwāʾī Abū Juḥayfa Wahb b. ʿAbd Allāh al-Suwāʾī A Companion who saw the Prophet ﷺ, and was below puberty at the death of the Prophet ﷺ, but he narrated several hadiths from him, and from ʿAlī and al-Barāʾ b. ʿĀzib, and a group of the Followers narrated from him; among them Ismāʿīl b. Abī Khālid, al-Ḥakam, Salama b. Kuhayl, al-Shaʿbī, and Abū Isḥāq al-Sabīʿī. He settled in Kūfa and built a house there. He died in this year, and it was also said: in the year ninety-four. God knows best. He was the chief of ʿAlī's guard, and when ʿAlī gave a sermon, Abū Juḥayfa would stand beneath his pulpit. Salama b. al-Akwaʿ Salama b. al-Akwaʿ b. ʿAmr b. Sinān al-Anṣārī He was one of those who pledged allegiance under the tree, and was among the horsemen of the Companions and their scholars. He used to give legal opinions in Madinah, and he had well-known battles during the life of the Prophet ﷺ and after him. He died in Madinah, having passed seventy years. Mālik b. Abī ʿĀmir, al-Aṣbaḥī al-Madanī He was the grandfather of Imām Mālik b. Anas. He narrated from a group of the Companions and others, and was virtuous and learned. He died in Madinah. Abū ʿAbd al-Raḥmān al-Sulamī Abū ʿAbd al-Raḥmān al-Sulamī Uncontested reciter of the people of Kūfa. His name is ʿAbd Allāh b. Ḥabīb. He recited the Qurʾān to ʿUthmān b. ʿAffān and Ibn Masʿūd, and heard from a group of the Companions and others. He taught the Qurʾān to the people in Kūfa from the caliphate of ʿUthmān until the governorship of al-Ḥajjāj. ʿĀṣim b. Abī al-Najūd and many others recited to him. He died in Kūfa. Abū Muʿriḍ al-Asadī Abū Muʿriḍ al-Asadī His name is Mughīra b. ʿAbd Allāh al-Kūfī. He was born during the life of the Prophet ﷺ, and came as a delegate to ʿAbd al-Malik b. Marwān and praised him. He had good poetry and was known as al-Uqayshir. He had a ruddy face and abundant hair. He died in Kūfa in this year, having approached eighty years. Bishr b. Marwān al-Umawī Bishr b. Marwān al-Umawī Brother of ʿAbd al-Malik b. Marwān. He governed the two Iraqs for his brother ʿAbd al-Malik. He had a house in Damascus at the ʿAqabat al-Kattān. He was liberal and generous, and to him is attributed Dayr Marwān near Ḥajīrā. He was the one who killed Khālid b. Ḥuṣayn al-Kilābī on the day of Marj Rāhiṭ. Doors were never closed before him, and he would say: Only women veil themselves. He was cheerful of face, and he would reward poetry with thousands. Al-Farazdaq and al-Akhṭal praised him. The Jahmiyya use as evidence for the istiwāʾ on the Throne being istīlāʾ (conquest) the verse of al-Akhṭal in which he praised Bishr b. Marwān, namely his saying: Bishr has taken possession (istawā) of Iraq without sword or shed blood. There is no proof in it; for this reasoning is invalid from many aspects, and al-Akhṭal was a Christian. The cause of Bishr's death was that an abscess appeared in his right hand. It was said to him: We will cut it off from the joint. He became alarmed, and before evening it had spread to the shoulder, then by morning it had spread to the chest, then he died. When he was dying, he began to weep and say: By God, I wish I were a slave herding sheep in the desert for some Bedouin and had never held the office I held. His words were mentioned to Abī Ḥāzim — or to Saʿīd b. al-Musayyab — and he said: Praise be to God who made them at death flee to us, and did not make us flee to them; we see in them lessons. Al-Ḥasan said: I entered upon him, and he was tossing on his bed, then he descended from it to the courtyard of the house, with physicians around him. He died in Baṣra in this year, and he was the first governor to die there. When ʿAbd al-Malik learned of his death, he grieved for him and ordered the poets to elegize him. God, glorified and exalted, knows best. Among those who also died in it: In it died Jābir b. Samura al-Suwāʾī during the governorship of Bishr b. Marwān in Kūfa, and during his governorship also Abū Juḥayfa died in Kūfa. In it died ʿAmr b. Maymūn al-Awdī, and it was said: in the year seventy-five. He had lived in the Jāhiliyya and was among the long-lived. In it died ʿAbd Allāh b. ʿUtba b. Masʿūd, and he was one of ʿUmar's governors, and it was said: he died in the year seventy-three. In it died ʿAbd al-Raḥmān b. ʿUthmān al-Taymī, and he was a Companion. In it died Muḥammad b. Ḥāṭib b. al-Ḥārith al-Jumaḥī, and his birthplace was in the land of Abyssinia, and he was brought to the Prophet ﷺ. In it died Abū Saʿīd b. Muʿallā al-Anṣārī. In it died Aws b. Ḍamʿaj al-Kūfī. Ḍamʿaj with ḍād and jīm. ʿAmr b. Maymūn al-Awdī ʿAmr b. Maymūn al-Awdī: He narrated from ʿUmar, ʿAlī, Ibn Masʿūd, Muʿādh, Abī Ayyūb, Abī Masʿūd, ʿAbd Allāh b. ʿUmar, Abī Hurayra, and Ibn ʿAbbās. He was among the righteous; when he was seen, God, mighty and majestic, was remembered. He performed sixty pilgrimages. Abū al-Qāsim al-Jumaḥī Muḥammad b. Ḥāṭib b. al-Ḥārith, Abū al-Qāsim al-Jumaḥī: He was the first to be named Muḥammad in Islam after the Messenger of God ﷺ. He was born on the ship when they went to the Negus, and the Messenger of God ﷺ wiped his head, spat lightly into his mouth, and prayed for blessing for him. He narrated from the Messenger of God ﷺ, and died in Makkah in this year.
Tarikh (al-Tabari) 2325No grade recorded
غزو الصائفة ثُمَّ دَخَلَتْ سَنَةُ خَمْسٍ وَسَبْعِينَ فَفِيهَا غَزَا مُحَمَّدُ بْنُ مَرْوَانَ - أَخُو عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ، وَهُوَ وَالِدُ مَرْوَانَ الْحِمَارِ - صَائِفَةَ الرُّومِ حِينَ خَرَجُوا مِنْ عِنْدِ مَرْعَشٍ. تولية نيابة المدينة ليحيى بن الحكم بن أبي العاص وَفِيهَا وَلَّى عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ نِيَابَةَ الْمَدِينَةِ لِيَحْيَى بْنِ الْحَكَمِ بْنِ أَبِي الْعَاصِ، وَهُوَ عَمُّهُ، وَعَزَلَ عَنْهَا الْحَجَّاجَ. تولية الحجاج الثقفي نيابة العراق وخطبته في أهل العراق وَفِيهَا وَلَّى عَبْدُ الْمَلِكِ الْحَجَّاجَ بْنَ يُوسُفَ نِيَابَةَ الْعِرَاقِ ; الْبَصْرَةِ وَالْكُوفَةِ، وَمَا يَتْبَعُ ذَلِكَ مِنَ الْأَقَالِيمِ الْكِبَارِ، وَذَلِكَ بَعْدَ مَوْتِ أَخِيهِ بِشْرُ بْنُ مَرْوَانَ، فَرَأَى عَبْدَ الْمَلِكِ أَنَّهُ لَا يَسُدُّ عَنْهُ أَهْلَ الْعِرَاقِ غَيْرُ الْحَجَّاجِ ; لِسَطْوَتِهِ وَقَهْرِهِ وَقَسْوَتِهِ وَشَهَامَتِهِ، فَكَتَبَ إِلَيْهِ وَهُوَ بِالْمَدِينَةِ بِوِلَايَةِ الْعِرَاقِ، فَسَارَ مِنَ الْمَدِينَةِ إِلَى الْعِرَاقِ فِي اثْنَيْ عَشَرَ رَاكِبًا عَلَى النَّجَائِبِ، فَنَزَلَ قَرِيبَ الْكُوفَةِ فَاغْتَسَلَ وَاخْتَضَبَ، وَلَبِسَ ثِيَابَهُ، وَتَقَلَّدَ سَيْفَهُ، وَأَلْقَى عَذَبَةَ الْعِمَامَةَ بَيْنَ كَتِفَيْهِ، ثُمَّ سَارَ فَنَزَلَ دَارَ الْإِمَارَةِ، وَذَلِكَ يَوْمَ الْجُمْعَةِ، وَقَدْ أَذَّنَ الْمُؤَذِّنُ الْأَوَّلُ، فَخَرَجَ عَلَيْهِمْ وَهُمْ لَا يَعْلَمُونَ، فَصَعِدَ الْمِنْبَرَ وَجَلَسَ عَلَيْهِ، وَأَمْسَكَ عَنِ الْكَلَامِ طَوِيلًا، وَقَدْ شَخَصُوا إِلَيْهِ بِأَبْصَارِهِمْ، وَجَثَوْا عَلَى الرُّكَبِ، وَتَنَاوَلُوا الْحَصَى لِيَقْذِفُوهُ بِهَا، وَقَدْ كَانُوا حَصَبُوا الَّذِي كَانَ قَبْلَهُ، فَلَمَّا سَكَتَ أَبْهَتَهُمْ، وَأَحَبُّوا أَنْ يَسْمَعُوا كَلَامَهُ، فَكَانَ أَوَّلَ مَا تَكَلَّمَ بِهِ أَنْ قَالَ: يَا أَهْلَ الْعِرَاقِ، يَا أَهْلَ الشِّقَاقِ، وَيَا أَهْلَ النِّفَاقِ وَمَسَاوِئِ الْأَخْلَاقِ، وَاللَّهِ إِنْ كَانَ أَمْرُكُمْ لَيَهُمُّنِي قَبْلَ أَنْ آتَى إِلَيْكُمْ، وَلَقَدْ كُنْتُ أَدْعُو اللَّهَ أَنْ يَبْتَلِيَكُمْ بِي، فَأَجَابَ دَعْوَتِي، إِلَّا أَنِّي سِرْتُ الْبَارِحَةَ فَسَقَطَ مِنِّي سَوْطِي الَّذِي أُؤْذِيكُمْ بِهِ، فَاتَّخَذْتُ هَذَا مَكَانَهُ - وَأَشَارَ إِلَى سَيْفِهِ - ثُمَّ قَالَ: وَاللَّهِ لَأَجُرَّنَّهُ فِيكُمْ جَرَّ الْمَرْأَةِ ذَيْلَهَا، وَلَأَفْعَلَنَّ بِكُمْ وَلَأَصْنَعَنَّ، فَلَمَّا سَمِعُوا كَلَامَهُ جَعَلَ الْحَصَى يَتَسَاقَطُ مِنْ أَيْدِيهِمْ، وَقِيلَ: إِنَّهُ دَخَلَ الْكُوفَةَ فِي شَهْرِ رَمَضَانَ مِنْ هَذِهِ السَّنَةِ ظُهْرًا، فَأَتَى الْمَسْجِدَ، وَصَعِدَ الْمِنْبَرَ وَهُوَ مُعْتَجِرٌ بِعِمَامَةٍ حَمْرَاءَ، مُتَلَثِّمٌ بِطَرَفِهَا، ثُمَّ قَالَ: عَلَيَّ بِالنَّاسِ. فَحَسِبَهُ النَّاسُ وَأَصْحَابَهُ مِنَ الْخَوَارِجِ، فَهَمُّوا بِهِ حَتَّى إِذَا اجْتَمَعَ النَّاسُ قَامَ وَكَشَفَ عَنْ وَجْهِهِ، وَقَالَ: أَنَا ابْنُ جَلَا وَطَلَّاعُ الثَّنَايَا مَتَى أَضَعُ الْعِمَامَةَ تَعْرِفُونِي ثُمَّ قَالَ: أَمَا وَاللَّهِ إِنِّي لَأَحْمِلُ الشَّرَّ بِحَمْلِهِ، وَأَحْذُوهُ بِنَعْلِهِ، وَأَجْزِيهِ بِمِثْلِهِ، وَإِنِّي لَأَرَى رُءُوسًا قَدْ أَيْنَعَتْ وَحَانَ قِطَافُهَا، وَإِنِّي لَأَنْظُرُ إِلَى الدِّمَاءِ تَتَرَقْرَقُ بَيْنَ الْعَمَائِمِ وَاللِّحَى: قَدْ شَمَّرَتْ عَنْ سَاقِهَا فَشَمِّرِي ثُمَّ أَنْشَدَ أَيْضًا: هَذَا أَوَانُ الشَّدِّ فَاشْتَدِّي زِيَمْ قَدْ لَفَّهَا اللَّيْلُ بِسَوَّاقٍ حُطَمْ لَسْتُ بِرَاعِي إِبِلٍ وَلَا غَنَمْ وَلَا بِجَزَّارٍ عَلَى ظَهْرِ وَضَمْ قَدْ لَفَّهَا اللَّيْلُ بِعَصْلَبِيٍّ أَرْوَعَ خَرَّاجٍ مِنَ الدَّوِّيِّ مُهَاجِرٍ لَيْسَ بِأَعْرَابِيِّ ثُمَّ قَالَ: إِنِّي يَا أَهْلَ الْعِرَاقِ مَا أُغْمَزُ بِغِمَازٍ، وَلَا يُقَعْقَعُ لِي بِالشِّنَانِ، وَلَقَدْ فُرِرْتُ عَنْ ذَكَاءٍ، وَجَرَيْتُ إِلَى الْغَايَةِ الْقُصْوَى، وَإِنَّ أَمِيرَ الْمُؤْمِنِينَ عَبْدَ الْمَلِكِ بْنَ مَرْوَانَ نَثَرَ كِنَانَتَهُ، ثُمَّ عَجَمَ عِيدَانَهَا عُودًا عُودًا، فَوَجَدَنِي أَمَرَّهَا عُودًا، وَأَصْلَبَهَا مَغْمِزًا، فَوَجَّهَنِي إِلَيْكُمْ، فَإِنَّكُمْ طَالَمَا أَوْضَعْتُمْ فِي أَوْدِيَةِ الْفِتَنِ، وَسَنَنْتُمْ سُنَنَ الْغَيِّ، أَمَا وَاللَّهِ لَأَلْحُوَنَّكُمْ لَحْيَ الْعُودِ، وَلَأَعْصِبَنَّكُمْ عَصْبَ السَّلَمَةِ، وَلَأَضْرِبَنَّكُمْ ضَرْبَ غَرَائِبِ الْإِبِلِ، إِنِّي وَاللَّهِ لَا أَعِدُ إِلَّا وَفَيْتُ، وَلَا أَخْلُقُ إِلَّا فَرَيْتُ، فَإِيَّايَ وَهَذِهِ الْجَمَاعَاتِ وَقِيلًا وَقَالًا، وَاللَّهِ لَتَسْتَقِيمُنَّ عَلَى سَبِيلِ الْحَقِّ، أَوْ لَأَدَعَنَّ لِكُلِّ رَجُلٍ مِنْكُمْ شُغْلًا فِي جَسَدِهِ. ثُمَّ قَالَ: مَنْ وَجَدْتُ بَعْدَ ثَالِثَةٍ مِنْ بَعْثِ الْمُهَلَّبِ - يَعْنِي الَّذِينَ كَانُوا قَدْ رَجَعُوا عَنْهُ لَمَّا سَمِعُوا بِمَوْتِ بِشْرِ بْنِ مَرْوَانَ كَمَا تَقَدَّمَ - سَفَكْتُ دَمَهُ، وَانْتَهَبْتُ مَالَهُ، ثُمَّ نَزَلَ فَدَخَلَ مَنْزِلَهُ، وَلَمْ يَزِدْ عَلَى ذَلِكَ. وَيُقَالُ: إِنَّهُ لَمَّا صَعِدَ الْمِنْبَرَ وَاجْتَمَعَ النَّاسُ تَحْتَهُ أَطَالَ السُّكُوتَ، حَتَّى إِنَّ مُحَمَّدَ بْنَ عُمَيْرٍ أَخَذَ كَفًّا مِنْ حَصًى وَأَرَادَ أَنْ يَحْصِبَهُ بِهَا، وَقَالَ: قَبَّحَهُ اللَّهُ، مَا أَعْيَاهُ وَأَذَمَّهُ. فَلَمَّا نَهَضَ الْحَجَّاجُ وَتَكَلَّمَ بِمَا تَكَلَّمَ بِهِ، جَعَلَ الْحَصَى يَتَنَاثَرُ مِنْ يَدِهِ وَهُوَ لَا يَشْعُرُ بِهِ ; لِمَا يَرَى مِنْ فَصَاحَتِهِ وَبَلَاغَتِهِ. وَيُقَالُ: إِنَّ الْحَجَّاجَ قَالَ فِي خُطْبَتِهِ هَذِهِ: شَاهَتِ الْوُجُوهُ، إِنَّ اللَّهَ ضَرَبَ مَثَلًا قَرْيَةً كَانَتْ آمِنَةً مُطْمَئِنَّةً يَأْتِيهَا رِزْقُهَا رَغَدًا مِنْ كُلِّ مَكَانٍ فَكَفَرَتْ بِأَنْعُمِ اللَّهِ فَأَذَاقَهَا اللَّهُ لِبَاسَ الْجُوعِ وَالْخَوْفِ بِمَا كَانُوا يَصْنَعُونَ ( النَّحْلِ: 112 )، وَأَنْتُمْ أُولَئِكَ، فَاسْتَوْثِقُوا وَاسْتَقِيمُوا، فَوَاللَّهِ لَأُذِيقَنَّكُمُ الْهَوَانَ حَتَّى تَدِرُّوا، وَلَأَعْصِبَنَّكُمْ عَصَبَ السَّلَمَةِ حَتَّى تَنْقَادُوا، وَأُقْسِمُ بِاللَّهِ لَتُقْبِلُنَّ عَلَى الْإِنْصَافِ، وَلَتَدَعُنَّ الْإِرْجَافَ وَكَانَ وَكَانَ، وَأَخْبَرَنِي فُلَانٌ عَنْ فُلَانٍ، وَالْخَبَرُ وَمَا الْخَبَرُ، أَوْ لَأَهْبُرَنَّكُمْ بِالسَّيْفِ هَبْرًا يَدَعُ النِّسَاءَ أَيَامَى، وَالْأَوْلَادَ يَتَامَى، حَتَّى تَمْشُوا السُّمَّهَى، وَتُقْلِعُوا عَنْ هَا وَهَا. فِي كَلَامٍ طَوِيلٍ بَلِيغٍ غَرِيبٍ، يَشْتَمِلُ عَلَى وَعِيدٍ شَدِيدٍ، لَيْسَ فِيهِ وَعْدٌ بِخَيْرٍ. مقتل عمير بن ضابئ فَلَمَّا كَانَ فِي الْيَوْمِ الثَّالِثِ سَمِعَ تَكْبِيرًا فِي السُّوقِ، فَخَرَجَ حَتَّى جَلَسَ عَلَى الْمِنْبَرِ، فَقَالَ: يَا أَهْلَ الْعِرَاقِ، يَا أَهْلَ الشِّقَاقِ وَالنِّفَاقِ وَمَسَاوِئِ الْأَخْلَاقِ، إِنِّي سَمِعْتُ تَكْبِيرًا فِي الْأَسْوَاقِ، لَيْسَ بِالتَّكْبِيرِ الَّذِي يُرَادُ بِهِ التَّرْغِيبُ، وَلَكِنَّهُ تَكْبِيرٌ يُرَادُ بِهِ التَّرْهِيبُ، وَقَدْ عَصَفَتْ عَجَاجَةٌ تَحْتَهَا قَصْفٌ، يَا بَنِي اللَّكِيعَةِ، وَعَبِيدَ الْعَصَا، وَأَبْنَاءَ الْإِمَاءِ وَالْأَيَامَى، أَلَا يَرْبَعُ كُلُّ رِجْلٍ مِنْكُمْ عَلَى ظَلْعِهِ، وَيُحْسِنُ حَقْنَ دَمِهِ، وَيُبَصِرُ مَوْضِعَ قَدَمِهِ، وَأُقْسِمُ بِاللَّهِ لَأُوشِكُ أَنْ أُوقِعَ بِكُمْ وَقْعَةً تَكُونُ نَكَالًا لِمَا قَبِلَهَا، وَأَدَبًا لِمَا بَعْدَهَا. فَقَامَ إِلَيْهِ عُمَيْرُ بْنُ ضَابِئٍ التَّمِيمِيُّ ثُمَّ الْحَنْظَلِيُّ، قَالَ: أَصْلَحَ اللَّهُ الْأَمِيرَ، أَنَا فِي هَذَا الْبَعْثِ، وَأَنَا شَيْخٌ كَبِيرٌ وَعَلِيلٌ، وَهَذَا ابْنِي هُوَ أَشِبُّ مِنِّي. قَالَ: وَمَنْ أَنْتَ ؟ قَالَ: أَنَا عُمَيْرُ بْنُ ضَابِئٍ التَّمِيمِيُّ. قَالَ: أَسَمِعْتَ كَلَامَنَا بِالْأَمْسِ ؟ قَالَ: نَعَمْ. قَالَ: أَلَسْتَ الَّذِي غَزَا عُثْمَانَ بْنَ عَفَّانَ ؟ قَالَ: بَلَى. قَالَ: وَمَا حَمَلَكَ عَلَى ذَلِكَ ؟ قَالَ: كَانَ حَبَسَ أَبِي وَكَانَ شَيْخًا كَبِيرًا. قَالَ: أَوَلَيِسَ هُوَ الَّذِي يَقُولُ: هَمَمْتُ وَلَمْ أَفْعَلْ وَكِدْتُ وَلَيْتَنِي فَعَلْتُ وَوَلَّيْتُ الْبُكَاءَ حَلَائِلَهُ ثُمَّ قَالَ الْحَجَّاجُ: إِنِّي لَأَحْسَبُ أَنَّ فِي قَتْلِكَ صَلَاحُ الْمِصْرَيْنِ. ثُمَّ قَالَ: قُمْ إِلَيْهِ يَا حَرَسِيُّ فَاضْرِبْ عُنُقَهُ. فَقَامَ إِلَيْهِ رَجُلٌ فَضَرَبَ عُنُقَهُ، وَانْتَهَبَ مَالَهُ، وَأَمَرَ مُنَادِيًا فِي النَّاسِ: أَلَا إِنَّ عُمَيْرَ بْنَ ضَابِئٍ تَأَخَّرَ بَعْدَ سَمَاعِ النِّدَاءِ ثَلَاثًا، فَأُمِرَ بِقَتْلِهِ. قَالَ: فَخَرَجَ النَّاسُ حَتَّى ازْدَحَمُوا عَلَى الْجِسْرِ، فَعَبَرَ عَلَيْهِ فِي سَاعَةٍ وَاحِدَةٍ أَرْبَعَةُ آلَافٍ مِنْ مَذْحِجٍ، وَخَرَجَتْ مَعَهُمُ الْعُرَفَاءُ حَتَّى وَصَلُوا بِهِمْ إِلَى الْمُهَلَّبِ، وَأَخَذُوا مِنْهُ كِتَابًا بِوُصُولِهِمْ إِلَيْهِ، فَقَالَ الْمُهَلَّبُ: قَدِمَ الْعِرَاقَ وَاللَّهِ رَجُلٌ ذَكَرٌ، الْيَوْمَ قُوتِلَ الْعَدُوُّ. وَيُرْوَى أَنَّ الْحَجَّاجُ لَمْ يَعْرِفْ عُمَيْرَ بْنَ ضَابِئٍ حَتَّى قَالَ لَهُ عَنْبَسَةُ بْنُ سَعِيدٍ: أَيُّهَا الْأَمِيرُ، إِنَّ هَذَا جَاءَ إِلَى عُثْمَانَ وَقَدْ قُتِلَ فَلَطَمَ وَجْهَهُ، فَأَمَرَ الْحَجَّاجُ عِنْدَ ذَلِكَ بِقَتْلِهِ. تولية الحجاج لبعض نوابه على البصرة والكوفة وخراسان وَبَعَثَ الْحَجَّاجُ الْحَكَمَ بْنَ أَيُّوبَ الثَّقَفِيَّ نَائِبًا عَلَى الْبَصْرَةِ مِنْ جِهَتِهِ، وَأَمَرَهُ أَنْ يَشْتَدَّ عَلَى خَالِدِ بْنِ عَبْدِ اللَّهِ، وَأَقَرَّ عَلَى قَضَاءِ الْكُوفَةِ شُرَيْحًا، ثُمَّ رَكِبَ الْحَجَّاجُ إِلَى الْبَصْرَةِ وَاسْتَخْلَفَ عَلَى الْكُوفَةِ أَبَا يَعْفُورَ، وَوَلَّى قَضَاءَ الْبَصْرَةِ لِزُرَارَةَ بْنِ أَوْفَى، ثُمَّ عَادَ إِلَى الْكُوفَةِ. وَحَجَّ بِالنَّاسِ فِي هَذِهِ السَّنَةِ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ، وَأَقَرَّ عَمَّهُ يَحْيَى عَلَى نِيَابَةِ الْمَدِينَةِ، وَعَلَى بِلَادِ خُرَاسَانَ أُمَيَّةَ بْنَ عَبْدِ اللَّهِ. خروج أهل البصرة على الحجاج وقتل عبد الله بن الجارود وَفِي هَذِهِ السَّنَةِ وَثَبَ النَّاسُ بِالْبَصْرَةِ عَلَى الْحَجَّاجِ، وَذَلِكَ أَنَّهُ لَمَّا رَكِبَ مِنْ الْكُوفَةِ، بَعْدَ قَتْلِ عُمَيْرِ بْنِ ضَابِئٍ، وَقَامَ فِي أَهْلِ الْبَصْرَةِ بِخُطْبَةٍ نَظِيرَ مَا قَامَ فِي أَهْلِ الْكُوفَةِ مِنَ الْوَعِيدِ الشَّدِيدِ وَالتَّهْدِيدِ الْأَكِيدِ، ثُمَّ أُتِيَ بِرَجُلٍ مِنْ بَنِي يَشْكُرَ، فَقِيلَ: هَذَا عَاصٍ. فَقَالَ الرَّجُلُ: إِنَّ بِي فَتْقًا، وَقَدْ عَذَرَنِي بِشْرُ بْنُ مَرْوَانَ، وَهَذَا عَطَائِي مَرْدُودٌ عَلَى بَيْتِ الْمَالِ. فَلَمْ يَقْبَلْ مِنْهُ وَأَمَرَ بِقَتْلِهِ فَقُتِلَ، فَفَزِعَ أَهْلُ الْبَصْرَةِ، وَخَرَجُوا مِنَ الْبَصْرَةِ حَتَّى اجْتَمَعُوا عِنْدَ قَنْطَرَةِ رَامَهُرْمُزَ، وَعَلَيْهِمْ عَبْدُ اللَّهِ بْنُ الْجَارُودِ، وَخَرَجَ إِلَيْهِمُ الْحَجَّاجُ - وَذَلِكَ فِي شَعْبَانَ مِنْ هَذِهِ السَّنَةِ - فِي أُمَرَاءِ الْجَيْشِ مِنَ الْمِصْرَيْنِ، فَاقْتَتَلُوا هُنَاكَ قِتَالًا شَدِيدًا، فَهَزَمَهُمِ الْحَجَّاجُ، وَقَتَلَ أَمِيرَهُمْ عَبْدَ اللَّهِ بْنَ الْجَارُودِ فِي رُءُوسٍ مِنَ الْقَبَائِلِ مَعَهُ، وَأَمَرَ بِرُءُوسِهِمْ فَنُصِبَتْ عِنْدَ الْجِسْرِ مِنْ رَامْهُرْمُزَ، ثُمَّ بَعَثَ بِهَا إِلَى الْمُهَلَّبِ فَقَوِيَ بِذَلِكَ، وَضَعُفَ أَمَرُ الْخَوَارِجِ. بعث الحجاج إلى الخوارج الأزارقة ومقتل عبد الرحمن بن مخنف وَأَرْسَلَ الْحَجَّاجُ إِلَى الْمُهَلَّبِ، وَ عَبْدِ الرَّحْمَنِ بْنِ مِخْنَفٍ فَأَمَرَهُمَا بِمُنَاهَضَةِ الْأَزَارِقَةِ، فَنَهَضَا بِمَنْ مَعَهُمَا إِلَى الْخَوَارِجِ الْأَزَارِقَةِ فَأَجْلَوْهُمْ عَنْ أَمَاكِنِهِمْ مِنْ رَامْهُرْمُزَ بِأَيْسَرِ قِتَالٍ، فَهَرَبُوا إِلَى أَرْضِ كَازَرُونَ مِنْ إِقْلِيمِ سَابُورَ، وَسَارَ النَّاسُ وَرَاءَهُمْ، فَالْتَقَوْا فِي الْعَشْرِ الْآخَرِ مِنْ رَمَضَانَ. فَلَمَّا كَانَ اللَّيْلُ بَيَّتَ الْخَوَارِجُ الْمُهَلَّبَ مِنَ اللَّيْلِ، فَوَجَدُوهُ قَدْ تَحَصَّنَ بِخَنْدَقٍ حَوْلَ مُعَسْكَرِهِ، فَجَاءُوا إِلَى عَبْدِ الرَّحْمَنِ بْنِ مِخْنَفٍ فَوَجَدُوهُ غَيْرَ مُحْتَرِزٍ - وَكَانَ الْمُهَلَّبُ قَدْ أَمَرَهُ بِالِاحْتِرَازِ بِخَنْدَقٍ حَوْلَهُ فَلَمْ يَفْعَلْ - فَاقْتَتَلُوا فِي اللَّيْلِ، فَقَتَلَتِ الْخَوَارِجُ عَبْدَ الرَّحْمَنِ بْنَ مِخْنَفٍ وَطَائِفَةً مِنْ جَيْشِهِ، وَهَزَمُوهُمْ هَزِيمَةً مُنْكَرَةً. وَيُقَالُ: إِنَّ الْخَوَارِجَ لَمَّا الْتَقَوْا مَعَ النَّاسِ فِي هَذِهِ الْوَقْعَةِ كَانَ ذَلِكَ فِي يَوْمِ الْأَرْبِعَاءِ لِعَشْرٍ بَقِينَ مِنْ رَمَضَانَ، فَاقْتَتَلُوا قِتَالًا شَدِيدًا لَمْ يُعْهَدْ مِثْلُهُ مِنَ الْخَوَارِجِ، وَحَمَلَتِ الْخَوَارِجُ عَلَى جَيْشِ الْمُهَلَّبِ، فَاضْطَرُّوهُ إِلَى مُعَسْكَرِهِ، فَجَعَلَ عَبْدُ الرَّحْمَنِ بْنُ مِخْنَفٍ يَمُدُّهُ بِالْخَيْلِ بَعْدَ الْخَيْلِ، وَالرِّجَالِ بَعْدَ الرِّجَالِ، فَمَالَتِ الْخَوَارِجُ إِلَى مُعَسْكَرِ عَبْدِ الرَّحْمَنِ بْنِ مِخْنَفٍ بَعْدَ الْعَصْرِ، فَاقْتَتَلُوا مَعَهُ إِلَى اللَّيْلِ، فَقُتِلَ عَبْدُ الرَّحْمَنِ فِي أَثْنَاءِ اللَّيْلِ، وَقُتِلَ مَعَهُ طَائِفَةٌ كَثِيرَةٌ مِنْ أَصْحَابِهِ الَّذِينَ ثَبَتُوا مَعَهُ، فَلَمَّا كَانَ الصَّبَاحُ جَاءَ الْمُهَلَّبُ فَصَلَّى عَلَيْهِ وَدَفَنَهُ، وَكَتَبَ إِلَى الْحَجَّاجِ بِمَهْلِكِهِ، فَكَتَبَ الْحَجَّاجُ إِلَى عَبْدِ الْمَلِكِ يُعَزِيهِ فِيهِ، فَنَعَاهُ عَبْدُ الْمَلِكِ إِلَى النَّاسِ بِمِنًى، وَأَمَّرَ الْحَجَّاجُ مَكَانَهُ عَتَّابَ بْنَ وَرْقَاءَ، وَكَتَبَ إِلَيْهِ أَنْ يُطِيعَ الْمُهَلَّبَ، فَكَرِهَ ذَلِكَ، وَلَمْ يَجِدْ بُدًّا مِنْ طَاعَةِ الْحَجَّاجِ، وَلَمْ يُمْكِنْهُ مُخَالَفَتُهُ، فَسَارَ إِلَى الْمُهَلَّبِ فَجَعَلَ لَا يُطِيعُهُ إِلَّا ظَاهِرًا، وَيَعْصِيهِ كَثِيرًا، ثُمَّ تَقَاوَلَا، فَهَمَّ الْمُهَلَّبُ أَنْ يُوقِعَ بِعَتَّابٍ، ثُمَّ حَجَزَ بَيْنَهُمَا النَّاسُ، فَكَتَبَ عَتَّابُ إِلَى الْحَجَّاجِ يَشْكُو الْمُهَلَّبَ، فَكَتَبَ إِلَيْهِ أَنْ يَقَدَمَ عَلَيْهِ، وَأَعْفَاهُ مِنْ ذَلِكَ، وَجَعَلَ الْمُهَلَّبُ مَكَانَهُ ابْنَهُ حَبِيبَ بْنَ الْمُهَلَّبِ. خروج داود بن النعمان المازني بنواحي البصرة وَفِيهَا خَرَجَ دَاوُدُ بْنُ النُّعْمَانِ الْمَازِنِيُّ بِنَوَاحِي الْبَصْرَةِ، فَوَجَّهَ إِلَيْهِ الْحَجَّاجُ أَمِيرًا عَلَى سِرِّيَّةٍ فَقَتَلَهُ. خروج صالح بن مسرح وشبيب بن يزيد من الخوارج الصفرية قَالَ ابْنُ جَرِيرٍ: وَفِي هَذِهِ السَّنَةِ تَحَرَّكَ صَالِحُ بْنُ مُسَرِّحٍ أَحَدُ بَنِي امْرِئِ الْقَيْسِ، وَكَانَ يَرَى رَأْيَ الصُّفْرِيَّةِ، وَقِيلَ: إِنَّهُ أَوَّلُ مَنْ خَرَجَ مِنَ الصُّفْرِيَّةِ، وَكَانَ سَبَبَ ذَلِكَ أَنَّهُ حَجَّ بِالنَّاسِ فِي هَذِهِ السَّنَةِ، وَمَعَهُ شَبِيبُ بْنُ يَزِيدَ، وَ الْبَطِينُ، وَأَشْبَاهُهُمْ مِنْ رُءُوسِ الْخَوَارِجِ، وَاتَّفَقَ حَجُّ أَمِيرِ الْمُؤْمِنِينَ عَبْدِ الْمَلِكِ، فَهَمَّ شَبِيبٌ بِالْفَتْكِ بِهِ، فَبَلَغَ عَبْدَ الْمَلِكِ ذَلِكَ مِنْ خَبَرِهِ، فَكَتَبَ إِلَى الْحَجَّاجِ بَعْدَ انْصِرَافِهِ مِنَ الْحَجِّ أَنَّ يَتَطَلَبَهُمْ، وَكَانَ صَالِحُ بْنُ مُسَرِّحٍ هَذَا يُكْثِرُ الدُّخُولَ إِلَى الْكُوفَةِ وَالْإِقَامَةَ بِهَا، وَكَانَ لَهُ جَمَاعَةٌ مِنْ أَهْلِ دَارَا وَأَهْلِ الْمَوْصِلِ يُعَلِّمُهُمُ الْقُرْآنَ وَيُفَقِّهُهُمْ، وَيَقُصُّ عَلَيْهِمْ، وَكَانَ مُصْفَرًّا كَثِيرَ الْعِبَادَةِ، وَكَانَ إِذَا قَصَّ يَحْمَدُ اللَّهَ وَيُثْنِي عَلَيْهِ، وَيُصَلِّي عَلَى رَسُولِ اللَّهِ ﷺ، ثُمَّ يَأْمُرُ بِالزُّهْدِ فِي الدُّنْيَا، وَالرَّغْبَةِ فِي الْآخِرَةِ، وَيَحُثُّ عَلَى ذِكْرِ الْمَوْتِ، ثُمَّ يَتَرَحَّمُ عَلَى الشَّيْخَيْنِ أَبِي بَكْرٍ، وَعُمَرَ، وَيُثْنِي عَلَيْهِمَا ثَنَاءً حَسَنًا، وَلَكِنْ بَعْدَ ذَلِكَ يَذْكُرُ عُثْمَانَ بْنَ عَفَّانَ ؓ فَيَسُبُّهُ وَيَنَالُ مِنْهُ، وَيُنْكِرُ عَلَيْهِ أَشْيَاءَ مِنْ جِنْسِ مَا كَانَ يُنْكِرُ عَلَيْهِ الَّذِينَ خَرَجُوا عَلَيْهِ وَقَتَلُوهُ مِنْ فَجَرَةِ أَهْلِ الْأَمْصَارِ، ثُمَّ يَحُضُّ أَصْحَابَهُ عَلَى الْخُرُوجِ مَعَ الْخَوَارِجِ لِلْأَمْرِ بِالْمَعْرُوفِ وَلِإِنْكَارِ الْمُنْكَرِ الَّذِي قَدْ شَاعَ فِي النَّاسِ وَذَاعَ، وَيُهَوِّنُ عَلَيْهِمُ الْقَتْلَ، وَيَذُمُّ الدُّنْيَا وَأَمْرَهَا وَيُصَغِّرُهَا، فَالْتَفَّ عَلَيْهِ جَمَاعَةٌ مِنَ النَّاسِ، وَكَتَبَ إِلَيْهِ شَبِيبُ بْنُ يَزِيدَ الْخَارِجِيُّ يَسْتَبْطِئُهُ فِي الْخُرُوجِ، وَيَحُثُّهُ عَلَيْهِ، وَيَنْدُبُهُ إِلَيْهِ، ثُمَّ قَدِمَ شَبِيبٌ عَلَى صَالِحٍ وَهُوَ بِدَارَا، فَتَوَاعَدُوا وَتُوَافَقُوا عَلَى الْخُرُوجِ فِي مُسْتَهَلِّ صَفَرٍ مِنَ السَّنَةِ الْآتِيَةِ - وَهِيَ سَنَةُ سِتٍّ وَسَبْعِينَ - وَقَدِمَ عَلَى صَالِحٍ شَبِيبٌ، وَأَخُوهُ مُصَادٌ، وَالْمُحَلَّلُ، وَالْفَضْلُ بْنُ عَامِرٍ، فَاجْتَمَعَ عَلَيْهِ مِنَ الْأَبْطَالِ وَهُوَ بِدَارَا نَحْوُ مِائَةٍ وَعَشَرَةِ أَنْفُسٍ، ثُمَّ وَثَبُوا عَلَى خَيْلٍ لِمُحَمَّدِ بْنِ مَرْوَانَ، فَأَخَذُوهَا وَتَقْوَوْا بِهَا، ثُمَّ كَانَ مِنْ أَمَرِهِمْ بَعْدَ ذَلِكَ مَا سَنَذْكُرُهُ فِي الَّتِي بَعْدَهَا، إِنْ شَاءَ اللَّهُ تَعَالَى. ذِكْرُ وِلَايَةِ سَعِيدِ بْنِ أَسْلَمَ السِّنْدَ وَقَتْلِهِ فِي هَذِهِ السَّنَةِ اسْتَعْمَلَ عَبْدُ الْمَلِكِ عَلَى السِّنْدِ سَعِيدَ بْنَ أَسْلَمَ بْنِ زُرْعَةَ، فَخَرَجَ عَلَيْهِ مُعَاوِيَةُ وَمُحَمَّدٌ ابْنَا الْحَارِثِ الْعِلَاقِيَّانِ فَقَتَلَاهُ، وَغَلَبَا عَلَى الْبِلَادِ، فَأَرْسَلَ الْحَجَّاجُ مُجَّاعَةَ بْنَ سِعْرٍ التَّمِيمِيَّ إِلَى السِّنْدِ، فَغَلَبَ عَلَى ذَلِكَ الثَّغْرِ، وَغَزَا وَفَتَحَ أَمَاكِنَ مِنْ قَنْدَابِيلَ، وَمَاتَ مُجَّاعَةُ بَعْدَ سَنَةٍ بِمُكْرَانَ، فَقِيلَ فِيهِ: مَا مِنْ مَشَاهِدِكَ الَّتِي شَاهَدْتَهَا إِلَّا يَزِيدُكَ ذِكْرُهَا مُجَّاعَا ذِكْرُ شِيرَ زَنْجِي وَالزَّنْجِ مَعَهُ اجْتَمَعَ الزَّنْجُ بِفُرَاتِ الْبَصْرَةِ فِي آخِرِ أَيَّامِ مُصْعَبِ بْنِ الزُّبَيْرِ، وَلَمْ يَكُونُوا بِالْكَثِيرِ، فَأَفْسَدُوا وَتَنَاوَلُوا الثِّمَارَ، وَوَلِيَ خَالِدُ بْنُ عَبْدِ اللَّهِ بْنِ خَالِدٍ الْبَصْرَةَ وَقَدْ كَثُرُوا، فَشَكَا النَّاسُ إِلَيْهِ مَا نَالَهُمْ مِنْهُمْ، فَجَمَعَ لَهُمْ جَيْشًا، فَلَمَّا بَلَغَهُمْ ذَلِكَ تَفَرَّقُوا، وَأَخَذَ بَعْضَهُمْ فَقَتَلَهُمْ وَصَلَبَهُمْ. فَلَمَّا كَانَ مِنْ أَمْرِ ابْنِ الْجَارُودِ مَا ذَكَرْنَا خَرَجَ الزَّنْجُ أَيْضًا، فَاجْتَمَعَ مِنْهُمْ خَلْقٌ كَثِيرٌ بِالْفُرَاتِ، وَجَعَلُوا عَلَيْهِمْ رَجُلًا اسْمُهُ رَبَاحٌ، وَيُلَقَّبُ شِيرَ زَنْجِي، يَعْنِي أَسَدَ الزَّنْجِ، فَأَفْسَدُوا، فَلَمَّا فَرَغَ الْحَجَّاجُ مِنَ ابْنِ الْجَارُودِ أَمَرَ زِيَادَ بْنَ عَمْرٍو، وَهُوَ عَلَى شُرْطَةِ الْبَصْرَةِ، أَنْ يُرْسِلَ إِلَيْهِمْ جَيْشًا يُقَاتِلُهُمْ، فَفَعَلَ وَسَيَّرَ إِلَيْهِمْ جَيْشًا عَلَيْهِ ابْنُهُ حَفْصُ بْنُ زِيَادٍ، فَقَاتَلَهُمْ، فَقَتَلُوهُ وَهَزَمُوا أَصْحَابَهُ، ثُمَّ أَرْسَلَ إِلَيْهِمْ جَيْشًا آخَرَ، فَهَزَمَ الزَّنْجَ وَقَتَلَهُمْ، وَاسْتَقَامَتِ الْبَصْرَةُ. ذِكْرُ عِدَّةِ حَوَادِثَ وَفِيهَا غَزَا مُحَمَّدُ بْنُ مَرْوَانَ الصَّائِفَةَ عِنْدَ خُرُوجِ الرُّومِ إِلَى الْعُمْقِ مِنْ نَاحِيَةِ مَرْعَشٍ. وَحَجَّ بِالنَّاسِ عَبْدُ الْمَلِكِ، فَخَطَبَ النَّاسَ بِالْمَدِينَةِ، فَقَالَ بَعْدَ حَمْدِ اللَّهِ وَالثَّنَاءِ عَلَيْهِ: أَمَّا بَعْدُ، فَإِنِّي لَسْتُ بِالْخَلِيفَةِ الْمُسْتَضْعَفِ، يَعْنِي عُثْمَانَ، وَلَا بِالْخَلِيفَةِ الْمُدَاهِنِ، يَعْنِي مُعَاوِيَةَ، وَلَا بِالْخَلِيفَةِ الْمَأْفُونِ، يَعْنِي يَزِيدَ، أَلَا وَإِنِّي لَا أُدَاوِي هَذِهِ الْأُمَّةَ إِلَّا بِالسَّيْفِ حَتَّى تَسْتَقِيمَ لِي قَنَاتُكُمْ، وَإِنَّكُمْ تُحَفِّظُونَنَا أَعْمَالَ الْمُهَاجِرِينَ الْأَوَّلِينَ وَلَا تَعْمَلُونَ مِثْلَ أَعْمَالِهِمْ، وَإِنَّكُمْ تَأْمُرُونَنَا بِتَقْوَى اللَّهِ وَتَنْسَوْنَ ذَلِكَ مِنْ أَنْفُسِكُمْ، وَاللَّهِ لَا يَأْمُرُنِي أَحَدٌ بِتَقْوَى اللَّهِ بَعْدَ مَقَامِي هَذَا إِلَّا ضَرَبْتُ عُنُقَهُ. ثُمَّ نَزَلَ.
✧ The Summer Expedition Then the Year Seventy-Five Began In it Muḥammad b. Marwān — the brother of ʿAbd al-Malik b. Marwān, and he is the father of Marwān al-Ḥimār — raided the Byzantine summer expedition when they came out from near Marʿash. Appointment of the Vicegerency of Madinah to Yaḥyā b. al-Ḥakam b. Abī al-ʿĀṣ In it ʿAbd al-Malik b. Marwān appointed the vicegerency of Madinah to Yaḥyā b. al-Ḥakam b. Abī al-ʿĀṣ, who was his paternal uncle, and dismissed al-Ḥajjāj from it. Appointment of al-Ḥajjāj al-Thaqafī to the Vicegerency of Iraq and His Speech to the People of Iraq In it ʿAbd al-Malik appointed al-Ḥajjāj b. Yūsuf to the vicegerency of Iraq: Baṣrah and Kūfah, and the great provinces that follow from that, after the death of his brother Bishr b. Marwān. ʿAbd al-Malik saw that no one but al-Ḥajjāj would protect him from the people of Iraq, because of his might, his coercion, his harshness, and his vigor. So he wrote to him while he was in Madinah appointing him to the governorship of Iraq. He traveled from Madinah to Iraq with twelve riders on swift camels. He alighted near Kūfah, performed the major ablution, dyed his hair, put on his clothes, girded his sword, and threw the tail of his turban between his shoulders. Then he went and alighted at the governor's residence, on a Friday, after the first caller to prayer had called the adhān. He went out to them while they did not know, ascended the pulpit and sat on it. He withheld speech for a long time, while they stared at him with their eyes and knelt on their knees, and they took up pebbles to pelt him with — for they had pelted the one before him. When he remained silent, he bewildered them, and they wanted to hear his speech. The first thing he said was: "O people of Iraq, O people of discord, O people of hypocrisy and evil character! By God, your affair was concerning me before I came to you, and I had been supplicating God to afflict you with me, and He answered my supplication. Except that last night I was traveling and my whip with which I punish you fell from me, so I have taken this in its place" — and he pointed to his sword. Then he said: "By God, I will drag it among you as a woman drags her hem, and I will do to you and I will deal with you." When they heard his speech, the pebbles began to fall from their hands. It is said that he entered Kūfah in the month of Ramaḍān of this year at noon, came to the mosque, and ascended the pulpit wearing a red turban, his face veiled with one end of it. Then he said: "Bring me the people." The people and his companions thought he was one of the Khārijites, and they almost attacked him. When the people had gathered, he stood, uncovered his face, and said: I am the son of Jalā and the climber of the mountain passes; when I lay aside the turban, you will know me. Then he said: "By God, I carry evil with its burden, I shoe it with its sandal, and I repay it with its like. I see heads that have ripened and whose harvest has come, and I look at blood glistening between the turbans and the beards: She has bared her shank, so bare yours." Then he also recited: This is the time of tightening, so tighten, Ziyam; the night has wrapped her with a rough driver; I am no camel-herd nor shepherd, nor a butcher on the back of Waḍam; The night has wrapped her with a tough man — a bold, far-traveling one from the desert, a Muhājir, not a Bedouin. Then he said: "O people of Iraq, I am not one to be squeezed with a squeeze, nor do pebbles rattle for me in a leather bucket. I have been tested for intelligence, and I have run to the farthest goal. The Commander of the Faithful ʿAbd al-Malik b. Marwān emptied his quiver, then bit its shafts one by one, and found me the bitterest of them as a shaft and the hardest as a grip, and he sent me to you. You have long sped through the valleys of dissension and followed the paths of error. By God, I will strip you as a branch is stripped, I will bind you as the salmah tree is bound, and I will strike you as strange camels are struck. By God, I do not promise except that I fulfill, and I do not cut except that I shred. Beware of me and these gatherings and 'it was said and he said.' By God, you will straighten upon the path of truth, or I will leave for every man among you an occupation in his body." Then he said: "Whoever I find after the third call of al-Muhallab's expedition — meaning those who had turned back from him when they heard of the death of Bishr b. Marwān, as previously mentioned — I will shed his blood and plunder his wealth." Then he descended and entered his residence, and added nothing more. It is said that when he ascended the pulpit and the people gathered beneath him, he prolonged the silence, so much so that Muḥammad b. ʿUmayr took a handful of pebbles and wanted to pelt him with them, and said: "May God make him ugly! How feeble and contemptible he is!" When al-Ḥajjāj rose and spoke as he spoke, the pebbles began to fall from his hand while he was unaware of it, because of the eloquence and rhetoric he saw. It is said that al-Ḥajjāj said in this sermon: "Ugly be the faces! God has struck a parable: a town that was secure and tranquil, its provision coming to it abundantly from every place, but it disbelieved in God's favors, so God made it taste the garment of hunger and fear because of what they used to do (al-Naḥl: 112). You are those people. So restrain yourselves and be upright. By God, I will make you taste humiliation until you yield, and I will bind you as the salmah tree is bound until you submit. I swear by God, you will turn to justice and abandon rumors and 'it was and it was,' and 'so-and-so informed me from so-and-so,' and 'the report — what is the report?' Or I will cut you with the sword with a cutting that leaves women widowed and children orphaned, until you walk in submission and cease from 'ha and ha.'" — in long, eloquent, strange speech containing severe threats, with no promise of good. The Killing of ʿUmayr b. Ḍābiʾ On the third day he heard a takbīr in the market, so he went out and sat on the pulpit and said: "O people of Iraq, O people of discord, hypocrisy, and evil character! I heard a takbīr in the markets — not the takbīr intended for encouragement, but a takbīr intended for intimidation. A dust cloud has stirred beneath which is thunder. O sons of a vile woman, slaves of the staff, and sons of slave-women and widows! Will not every man among you keep to his own lameness, guard his own blood, and watch where he steps? I swear by God, I am about to inflict upon you a blow that will be an exemplary punishment for what came before it and a lesson for what comes after it." Then ʿUmayr b. Ḍābiʾ al-Tamīmī, then al-Ḥanẓalī, stood and said: "May God keep the emir righteous. I am in this expedition, but I am an old, ill man, and this son of mine is more vigorous than I." He said: "Who are you?" He said: "I am ʿUmayr b. Ḍābiʾ al-Tamīmī." He said: "Did you hear our speech yesterday?" He said: "Yes." He said: "Are you not the one who attacked ʿUthmān b. ʿAffān?" He said: "Yes." He said: "What drove you to that?" He said: "He had imprisoned my father, who was a very old man." He said: "Is he not the one who says: I intended and did not do, and I almost did — and would that I had done and turned the weeping over to his wives. Then al-Ḥajjāj said: "I think that in your killing lies the good of the two cities." Then he said: "Rise to him, O guard, and strike his neck." A man rose to him and struck his neck, and his wealth was plundered. He ordered a crier among the people: "ʿUmayr b. Ḍābiʾ delayed after hearing the call three times, so he was ordered killed." He said: The people went out until they crowded on the bridge, and four thousand from Madhḥij crossed over it in a single hour. The ʿurafāʾ went out with them until they delivered them to al-Muhallab, and they took from him a letter confirming their arrival to him. Al-Muhallab said: "By God, a real man has come to Iraq. Today the enemy will be fought." It is narrated that al-Ḥajjāj did not recognize ʿUmayr b. Ḍābiʾ until ʿAnbasah b. Saʿīd said to him: "O emir, this man came to ʿUthmān after he had been killed and slapped his face." So al-Ḥajjāj at that point ordered him killed. Al-Ḥajjāj's Appointment of Some of His Deputies over Baṣrah, Kūfah, and Khurāsān Al-Ḥajjāj sent al-Ḥakam b. Ayyūb al-Thaqafī as deputy over Baṣrah on his behalf, and ordered him to be harsh on Khālid b. ʿAbd Allāh. He confirmed Shurayḥ over the judiciary of Kūfah. Then al-Ḥajjāj rode to Baṣrah and left Abū Yaʿfūr as his deputy over Kūfah, and appointed Zurārah b. Awfā over the judiciary of Baṣrah. Then he returned to Kūfah. ʿAbd al-Malik b. Marwān led the people in the pilgrimage this year, and confirmed his paternal uncle Yaḥyā over the vicegerency of Madinah, and over the lands of Khurāsān Umayyah b. ʿAbd Allāh. The People of Baṣrah Rise against al-Ḥajjāj and the Killing of ʿAbd Allāh b. al-Jārūd In this year the people of Baṣrah rose against al-Ḥajjāj. That is because when he rode from Kūfah, after the killing of ʿUmayr b. Ḍābiʾ, he stood before the people of Baṣrah and delivered a sermon like the one he had delivered to the people of Kūfah, with severe threats and emphatic warnings. Then a man from Banū Yashkur was brought, and it was said: "This man is disobedient." The man said: "I have a rupture, and Bishr b. Marwān had excused me, and this is my stipend returned to the treasury." He did not accept it from him, and ordered him killed, so he was killed. The people of Baṣrah were terrified and left Baṣrah until they gathered at the bridge of Rāmhurmuz, with ʿAbd Allāh b. al-Jārūd over them. Al-Ḥajjāj went out to them — that was in Shaʿbān of this year — with the commanders of the army from the two cities. They fought a fierce battle there, and al-Ḥajjāj routed them and killed their leader ʿAbd Allāh b. al-Jārūd along with chiefs of the tribes. He ordered their heads to be set up at the bridge of Rāmhurmuz. Then he sent them to al-Muhallab, and he was strengthened by that, and the affair of the Khārijites was weakened. Al-Ḥajjāj Sends against the Azāriqah Khārijites and the Killing of ʿAbd al-Raḥmān b. Mikhnaf Al-Ḥajjāj sent to al-Muhallab and ʿAbd al-Raḥmān b. Mikhnaf and ordered them to engage the Azāriqah. They advanced with those with them against the Azāriqah Khārijites and expelled them from their positions at Rāmhurmuz with minimal fighting. They fled to the land of Kāzarūn in the province of Sābūr. The people marched after them, and they met in the last ten days of Ramaḍān. When night came, the Khārijites attacked al-Muhallab by night, but found that he had fortified himself with a trench around his camp. They went to ʿAbd al-Raḥmān b. Mikhnaf and found him unprepared — al-Muhallab had ordered him to fortify himself with a trench around him, but he did not do so. They fought at night, and the Khārijites killed ʿAbd al-Raḥmān b. Mikhnaf and a group of his army, and routed them with a disgraceful defeat. It is said that when the Khārijites met the people in this battle, it was on Wednesday, with ten days remaining of Ramaḍān. They fought a fierce battle the like of which had not been known from the Khārijites. The Khārijites charged al-Muhallab's army and forced him back to his camp. ʿAbd al-Raḥmān b. Mikhnaf kept reinforcing him with horse after horse and men after men. The Khārijites turned to the camp of ʿAbd al-Raḥmān b. Mikhnaf after the afternoon prayer and fought him until night. ʿAbd al-Raḥmān was killed during the night, and with him a large group of his companions who stood firm with him. When morning came, al-Muhallab came, prayed over him, and buried him. He wrote to al-Ḥajjāj about his death, and al-Ḥajjāj wrote to ʿAbd al-Malik consoling him. ʿAbd al-Malik announced his death to the people at Minā. Al-Ḥajjāj appointed ʿAttāb b. Warqāʾ in his place, and wrote to him to obey al-Muhallab. He disliked that, but found no alternative to obeying al-Ḥajjāj, and could not oppose him, so he went to al-Muhallab and obeyed him only outwardly while disobeying him often. Then they exchanged words, and al-Muhallab was about to attack ʿAttāb, but the people intervened between them. ʿAttāb wrote to al-Ḥajjāj complaining about al-Muhallab, and he wrote to him to come to him, and excused him from that. Al-Muhallab put his son Ḥabīb b. al-Muhallab in his place. The Rising of Dāwūd b. al-Nuʿmān al-Māzinī in the Outskirts of Baṣrah In it Dāwūd b. al-Nuʿmān al-Māzinī rose in the outskirts of Baṣrah. Al-Ḥajjāj sent an emir over a raiding party against him, and he killed him. The Rising of Ṣāliḥ b. Musarriḥ and Shabīb b. Yazīd, of the Ṣufrī Khārijites Ibn Jarīr said: In this year Ṣāliḥ b. Musarriḥ, one of the Banū Imriʾ al-Qays, became active. He held the view of the Ṣufriyyah, and it is said that he was the first to rise from the Ṣufriyyah. The reason was that he led the people in the pilgrimage this year, and with him were Shabīb b. Yazīd, al-Baṭīn, and their likes from the chiefs of the Khārijites. The pilgrimage of the Commander of the Faithful ʿAbd al-Malik coincided with that, and Shabīb considered assassinating him. News of that reached ʿAbd al-Malik, and after returning from the pilgrimage he wrote to al-Ḥajjāj to search for them. This Ṣāliḥ b. Musarriḥ used to enter Kūfah frequently and reside there. He had a group from the people of Dārā and the people of Mosul whom he taught the Qurʾān, instructed in jurisprudence, and related stories to. He was pale and very devout. When he related stories, he would praise God, extol Him, and invoke blessings upon the Messenger of God ﷺ. Then he would enjoin renunciation of this world and desire for the Hereafter, urge remembrance of death, then ask mercy for the two shaykhs Abū Bakr and ʿUmar and praise them with good praise. But after that he would mention ʿUthmān b. ʿAffān ؓ and revile and disparage him, and denounce things of the same kind as those denounced by the wicked people of the garrison towns who rebelled against him and killed him. Then he would incite his companions to rise with the Khārijites for commanding right and forbidding the wrong that had spread among the people, make light of death for them, and disparage this world and its affair and belittle it. A group of people gathered around him. Shabīb b. Yazīd al-Khārijī wrote to him urging him not to delay the rising, inciting him and calling him to it. Then Shabīb came to Ṣāliḥ while he was at Dārā, and they promised and agreed to rise at the beginning of Ṣafar of the coming year — that is the year seventy-six. Shabīb, his brother Muṣād, al-Muḥallal, and al-Faḍl b. ʿĀmir came to Ṣāliḥ, and about one hundred and ten heroes gathered with him at Dārā. Then they seized horses belonging to Muḥammad b. Marwān and took them and strengthened themselves with them. Then their affair after that was as we will mention in the following year, if God Almighty wills. Mention of the Governorship of Saʿīd b. Aslam over Sind and His Killing In this year ʿAbd al-Malik appointed Saʿīd b. Aslam b. Zurʿah over Sind. Muʿāwiyah and Muḥammad, the two sons of al-Ḥārith al-ʿIlāqī, rose against him and killed him, and seized the land. Al-Ḥajjāj sent Mujjāʿah b. Siʿr al-Tamīmī to Sind, and he took control of that frontier, raided, and conquered places in Qandābīl. Mujjāʿah died after a year in Mukrān, and it was said of him: None of the scenes you witnessed but their mention increases Mujjāʿah's fame. Mention of Shīr Zanjī and the Zanj with Him The Zanj gathered at the Euphrates of al-Baṣrah in the last days of Muṣʿab b. al-Zubayr, and they were not numerous. They caused corruption and took fruits. Khālid b. ʿAbd Allāh b. Khālid governed al-Baṣrah when they had become numerous. The people complained to him about what they had suffered from them. He assembled an army against them. When that reached them, they dispersed, and he captured some of them, killed them, and crucified them. When the affair of Ibn al-Jārūd happened as we mentioned, the Zanj also revolted. A great multitude of them gathered at the Euphrates, and they appointed over themselves a man named Rabāḥ, nicknamed Shīr Zanjī, meaning “Lion of the Zanj.” They caused corruption. When al-Ḥajjāj finished with Ibn al-Jārūd, he ordered Ziyād b. ʿAmr, who was over the shurṭah of al-Baṣrah, to send an army against them to fight them. He did so and dispatched an army against them under his son Ḥafṣ b. Ziyād. He fought them, but they killed him and defeated his companions. Then he sent another army against them, which defeated the Zanj and killed them, and al-Baṣrah became orderly. Mention of Several Events In this year Muḥammad b. Marwān raided the summer expedition when the Byzantines came out to al-ʿUmq from the direction of Marʿash. ʿAbd al-Malik led the people in the pilgrimage. He delivered a sermon to the people in al-Madīnah. After praising and extolling God, he said: “Now then, I am not the weak caliph—meaning ʿUthmān—nor the flattering caliph—meaning Muʿāwiyah—nor the weak-minded caliph—meaning Yazīd. Indeed, I will not treat this community except with the sword until your obedience becomes straight to me. You make us memorize the deeds of the first Emigrants, but you do not act like their deeds. You command us to fear God, but you forget that for yourselves. By God, no one shall command me to fear God after this station of mine except that I strike his neck.” Then he descended.
Tarikh (al-Tabari) 2326No grade recorded
الْعِرْبَاضُ بْنُ سَارِيَةَ السُّلَمِيُّ أَبُو نَجِيحٍ وَكَانَ مِمَّنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ فِي قَوْلِ أَبِي مُسْهِرٍ، وَ أَبِي عُبَيْدٍ: الْعِرْبَاضُ بْنُ سَارِيَةَ السُّلَمِيُّ أَبُو نَجِيحٍ سَكَنَ حِمْصَ، وَهُوَ صَحَابِيٌّ جَلِيلٌ، أَسْلَمَ قَدِيمًا هُوَ وَعَمْرُو بْنُ عَبَسَةَ ؓ، وَنَزَلَ الصُّفَّةَ، وَكَانَ مِنَ الْبَكَّائِينَ الْمَذْكُورِينَ فِي سُورَةِ بَرَاءَةٍ، كَمَا قَدْ ذَكَرْنَا أَسْمَاءَهُمْ عِنْدَ قَوْلِهِ تَعَالَى: وَلَا عَلَى الَّذِينَ إِذَا مَا أَتَوْكَ لِتَحْمِلَهُمْ قُلْتَ لَا أَجِدُ مَا أَحْمِلُكُمْ عَلَيْهِ تَوَلَّوْا وَأَعْيُنُهُمْ تَفِيضُ مِنَ الدَّمْعِ حَزَنًا أَلَّا يَجِدُوا مَا يُنْفِقُونَ ( التَّوْبَةِ: 92 ). وَهُوَ رَاوِي حَدِيثِ: خَطَبَنَا رَسُولُ اللَّهِ ﷺ خُطْبَةً وَجِلَتْ مِنْهَا الْقُلُوبُ، وَذَرَفَتْ مِنْهَا الْعُيُونُ، حَتَّى قُلْنَا: يَا رَسُولَ اللَّهِ، كَأَنَّهَا مَوْعِظَةُ مُوَدِّعٍ فَأَوْصِنَا. قَالَ: أُوصِيكُمْ بِتَقْوَى اللَّهِ، وَالسَّمْعِ وَالطَّاعَةِ، وَإِنْ تَأَمَّرَ عَلَيْكُمْ عَبْدٌ حَبَشِيٌّ، كَأَنَّ رَأْسَهُ زَبِيبَةٌ، عَلَيْكُمْ بِسُنَّتِي، وَسُنَّةِ الْخُلَفَاءِ الرَّاشِدِينَ مِنْ بَعْدِي، عَضُّوا عَلَيْهَا بِالنَّوَاجِذِ، وَإِيَّاكُمْ وَمُحْدَثَاتِ الْأُمُورِ ; فَإِنَّ كُلَّ مُحْدَثَةٍ بِدْعَةٌ رَوَاهُ أَحْمَدُ، وَأَهْلُ السُّنَنِ، وَصَحَّحَهُ التِّرْمِذِيُّ وَغَيْرُهُ. وَرَوَى أَيْضًا: أَنَّ النَّبِيَّ ﷺ كَانَ يُصَلِّي عَلَى الصَّفِّ الْمُقَدَّمِ ثَلَاثًا، وَعَلَى الثَّانِي وَاحِدَةً. وَقَدْ كَانَ الْعِرْبَاضُ شَيْخًا كَبِيرًا، وَكَانَ يُحِبُّ أَنْ يَقْبِضَهُ اللَّهُ إِلَيْهِ، وَكَانَ يَدْعُو: اللَّهُمَّ كَبِرَتْ سِنِّي، وَوَهَنَ عَظْمِي، فَاقْبِضْنِي إِلَيْكَ. وَرَوَى أَحَادِيثَ. أَبُو ثَعْلَبَةَ الْخُشَنِيُّ أَبُو ثَعْلَبَةَ الْخُشَنِيُّ صَحَابِيٌّ جَلِيلٌ، شَهِدَ بَيْعَةَ الرِّضْوَانِ، وَغَزَا حُنَيْنًا، وَكَانَ مِمَّنْ نَزَلَ الشَّامَ بِدَارَيَّا غَرْبِيِّ دِمَشْقَ إِلَى جِهَةِ الْقِبْلَةِ، وَقِيلَ: بِبَلَاطِ - قَرْيَةٍ شَرْقِيِّ دِمَشْقَ - فَاللَّهُ أَعْلَمُ. وَقَدِ اخْتُلِفَ فِي اسْمِهِ، وَاسْمِ أَبِيهِ عَلَى أَقْوَالٍ كَثِيرَةٍ، وَالْأَشْهُرُ مِنْهَا: جُرْثُومُ بْنُ نَاشِرٍ. وَقَدْ رَوَى عَنْ رَسُولِ اللَّهِ ﷺ أَحَادِيثَ، وَعَنْ جَمَاعَةٍ مِنَ الصَّحَابَةِ، وَعَنْهُ جَمَاعَةٌ مِنَ التَّابِعَيْنِ ; مِنْهُمْ سَعِيدُ بْنُ الْمُسَيَّبِ، وَ مَكْحُولٌ الشَّامِيُّ، وَأَبُو إِدْرِيسَ الْخَوْلَانِيُّ، وَأَبُو قِلَابَةَ الْجَرْمِيُّ. وَكَانَ مِمَّنْ يُجَالِسُ كَعْبَ الْأَحْبَارِ، وَكَانَ فِي كُلِّ لَيْلَةٍ يَخْرُجُ، فَيَنْظُرُ إِلَى السَّمَاءِ، فَيَتَفَكَّرُ، ثُمَّ يَرْجِعُ إِلَى الْمَنْزِلِ فَيَسْجُدُ لِلَّهِ عَزَّ وَجَلَّ، وَكَانَ يَقُولُ: إِنِّي لَأَرْجُوَ أَنْ لَا يَخْنُقَنِي اللَّهُ عِنْدَ الْمَوْتِ كَمَا أَرَاكُمْ تَخْتَنِقُونَ. فَبَيْنَمَا هُوَ لَيْلَةً يُصَلِّي مِنَ اللَّيْلِ إِذْ قُبِضَتْ رُوحُهُ وَهُوَ سَاجِدٌ، وَرَأَتِ ابْنَتُهُ فِي الْمَنَامِ كَأَنَّ أَبَاهَا قَدْ مَاتَ، فَانْتَبَهَتْ مَذْعُورَةً، فَقَالَتْ لِأُمِّهَا: أَيْنَ أَبِي ؟ قَالَتْ: هُوَ فِي مُصَلَّاهُ. فَنَادَتْهُ فَلَمْ يُجِبْهَا، فَجَاءَتْهُ فَحَرَّكَتْهُ فَسَقَطَ لِجَنْبِهِ، فَإِذَا هُوَ مَيِّتٌ، رَحِمَهُ اللَّهُ. قَالَ أَبُو عُبَيْدَةَ، وَمُحَمَّدُ بْنُ سَعْدٍ، وَخَلِيفَةُ وَغَيْرُ وَاحِدٍ: كَانَتْ وَفَاتُهُ سَنَةَ خَمْسٍ وَسَبْعِينَ. وَقَالَ غَيْرُهُمْ: كَانَتْ وَفَاتُهُ فِي أَوَّلِ إِمْرَةِ مُعَاوِيَةَ، فَاللَّهُ أَعْلَمُ. الْأَسْوَدُ بْنُ يَزِيدَ وَقَدْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ: الْأَسْوَدُ بْنُ يَزِيدَ صَاحِبُ ابْنِ مَسْعُودٍ، وَهُوَ الْأَسْوَدُ بْنُ يَزِيدَ النَّخَعِيُّ، مِنْ كِبَارِ التَّابِعِينَ، وَمِنْ أَعْيَانِ أَصْحَابِ ابْنِ مَسْعُودٍ، وَمِنْ كِبَارِ أَهْلِ الْكُوفَةِ، وَكَانَ يَصُومُ الدَّهْرَ، وَقَدْ ذَهَبَتْ عَيْنُهُ مِنْ كَثْرَةِ الصَّوْمِ، وَقَدْ حَجَّ الْبَيْتَ ثَمَانِينَ حَجَّةً وَعُمْرَةً، وَكَانَ يُهِلُّ مِنَ الْكُوفَةِ، تُوُفِّيَ فِي هَذِهِ السَّنَةِ، وَكَانَ يَصُومُ حَتَّى يَخْضَرَّ وَيَصْفَرَّ، فَلَمَّا احْتَضَرَ بَكَى، فَقِيلَ لَهُ: مَا هَذَا الْجَزَعُ ؟ فَقَالَ: مَا لِيَ لَا أَجْزَعُ ؟ وَمَنْ أَحَقُّ بِذَلِكَ مِنِّي ؟ وَاللَّهِ لَوْ أُنْبِئْتُ بِالْمَغْفِرَةِ مِنَ اللَّهِ لَأَهَمَّنِي الْحَيَاءُ مِنْهُ مِمَّا قَدْ صَنَعْتُ، إِنَّ الرَّجُلَ لَيَكُونُ بَيْنَهُ وَبَيْنَ الرَّجُلِ الذَّنَبُ الصَّغِيرُ فَيَعْفُو عَنْهُ، فَلَا يَزَالُ مُسْتَحْيِيًا مِنْهُ. حُمْرَانُ بْنُ أَبَانٍ حُمْرَانُ بْنُ أَبَانٍ، مَوْلَى عُثْمَانَ بْنِ عَفَّانَ كَانَ مِنْ سَبْيِ عَيْنِ التَّمْرِ، اشْتَرَاهُ عُثْمَانُ، وَهُوَ الَّذِي كَانَ يَأْذَنُ لِلنَّاسِ عَلَى عُثْمَانَ. تُوُفِّيَ فِي هَذِهِ السَّنَةِ، وَاللَّهُ سُبْحَانَهُ أَعْلَمُ. تَوْبَةُ بْنُ الْحُمَيِّرِ - تَوْبَةُ بْنُ الْحُمَيِّرِ مِنْ بَنِي عَقِيلِ بْنِ كَعْبِ بْنِ رَبِيعَةَ بْنِ عَامِرِ بْنِ صَعْصَعَةَ بْنِ خَفَاجَةَ: كَانَ شَاعِرًا، وَكَانَ أَحَدَ عُشَّاقِ الْعَرَبِ، مَشْهُورًا بِذَلِكَ، وَصَاحِبَتُهُ لَيْلَى الْأَخْيَلِيَّةُ، وَكَانَ يَقُولُ فِيهَا الشِّعْرَ وَلَا يَرَاهَا إِلَّا مُتَبَرْقِعَةً، فَأَتَاهَا يَوْمًا فَسَفَرَتْ لَهُ عَنْ وَجْهِهَا فَأَنْكَرَ ذَلِكَ، وَعَلِمَ أَنَّهَا لَمْ تُسْفِرْ إِلَّا عَنْ حَدَثٍ، وَكَانَ إِخْوَتُهَا قَدْ أَمَرُوهَا أَنْ تُعْلِمَهُمْ بِمَجِيئِهِ، فَسَفَرَتْ لِتُنْذِرَهُ، فَفِي ذَلِكَ يَقُولُ: وَكُنْتُ إِذَا مَا جِئْتُ لَيْلَى تَبَرْقَعَتْ فَقَدْ رَابَنِي مِنْهَا الْغَدَاةَ سُفُورُهَا وَأَوَّلُ الشِّعْرِ: نَأَتْكَ بِلَيْلَى دَارُهَا لَا تَزُورُهَا وَشَطَّتْ نَوَاهَا وَاسْتَمَرَّ مَرِيرُهَا يَقُولُ رِجَالٌ لَا يَضِيرُكَ حُبُّهَا بَلَى كُلُّ مَا شَفَّ النُّفُوسَ يَضِيرُهَا أَظُنُّ بِهَا خَيْرًا وَأَعْلَمُ أَنَّهَا سَتَنْعَمُ يَوْمًا أَوْ يُفَكُّ أَسِيرُهَا حَمَامَةُ بَطْنِ الْوَادِيَيْنِ تَرَنَّمِي سَقَاكِ مِنَ الْغُرِّ الْغَوَادِي مَطِيرُهَا أَبِينِي لَنَا لَا زَالَ رِيشُكِ نَاعِمًا وَلَا زِلْتِ فِي خَضْرَاءَ دَانَ بَرِيرُهَا أَرَى الْيَوْمَ يَأْتِي دُونَ لَيْلَى كَأَنَّمَا أَتَتْ حِجَجٌ مِنْ دُونِهَا وَشُهُورُهَا أَرَتْنَا حِيَاضَ الْمَوْتِ لَيْلَى وَرَاقَنَا عُيُونٌ نَقِيَّاتُ الْحَوَاشِي تُدِيرُهَا أَلَا يَا صَفِيَّ النَّفْسِ كَيْفَ تَقُولُهَا لَوْ أَنَّ طَرِيدًا خَائِفًا يَسْتَجِيرُهَا عَلَيَّ دِمَاءُ الْبُدْنِ إِنْ كَانَ بَعْلُهَا يَرَى لِي ذَنْبًا غَيْرَ أَنِّي أَزُورُهَا وَقَدْ زَعَمَتْ لَيْلَى بِأَنِّي فَاجِرٌ لِنَفْسِي تُقَاهَا أَوْ عَلَيْهَا فُجُورُهَا وَلَهُ أَيْضًا فِيهَا: فَإِنْ تَمْنَعُوا لَيْلَى وَحُسْنَ حَدِيثِهَا فَلَنْ تَمْنَعُوا عَيْنِي الْبُكَا وَالْقَوَافِيَا فَهَلَّا مَنَعْتُمْ إِذْ مَنَعْتُمْ كَلَامَهَا خَيَالًا يُمْسِينَا عَلَى النَّأْيِ هَادِيَا يَلُومُكَ فِيهَا اللَّائِمُونَ نَصَاحَةً فَلَيْتَ الْهَوَى بِاللَّائِمِينَ مَكَانِيَا لَعَمْرِي لَقَدْ أَسْهَرْتِنِي يَا حَمَامَةَ الْعَقِيقِ وَقَدْ أَبْكَيْتِ مَا كَانَ بَاكِيَا ذَكَرْتُكِ بِالْغَوْرِ التِّهَامِي فَأَصْعَدَتْ شُجُونُ الْهَوَى حَتَّى بَلَغْنَ التَّرَاقِيَا كَانَ تَوْبَةُ يَشُنُّ الْغَارَةَ عَلَى بَنِي الْحَارِثِ بْنِ كَعْبٍ وَهَمْدَانَ، وَكَانَتْ بَيْنَ أَرْضِ بَنِي عَقِيلٍ وَبَنِي مَهَرَةَ مَفَازَةٌ، وَكَانَ يَحْمِلُ مَعَهُ الْمَاءَ إِذَا أَغَارَ، فَغَزَا هُوَ وَأَخُوهُ عَبْدُ اللَّهِ وَابْنُ عَمٍّ لَهُ فَنَذَرُوا بِهِمْ، فَانْصَرَفَ مُحَقِّقًا، فَمَرَّ بِجِيرَانٍ لِبَنِي عَوْفٍ، فَاطَّرَدَ إِبِلَهُمْ وَقَتَلَ رَجُلًا مِنْ بَنِي عَوْفٍ، فَطَلَبُوهُ فَقَتَلُوهُ، وَضَرَبُوا رِجْلَ أَخِيهِ فَأَعْرَجُوهُ، فَبَلَغَ الْخَبَرُ لَيْلَى، فَقَالَتْ: فَآلَيْتُ أَبْكِي بَعْدَ تَوْبَةَ هَالِكًا وَأَحْفُلُ إِذَا دَارَتْ عَلَيْهِ الدَّوَائِرُ لَعَمْرُكَ مَا بِالْقَتْلِ عَارٌ عَلَى الْفَتَى إِذَا لَمْ تُصِبْهُ فِي الْحَيَاةِ الْمُعَايَرَةْ . - سُلَيْمُ بْنُ عِتْرِ بْنِ سَلَمَةَ بْنِ مَالِكٍ: هَاجَرَ فِي خِلَافَةِ عُمَرَ بْنِ الْخَطَّابِ، وَحَضَرَ خُطْبَتَهُ بِالْجَابِيَةِ. وَرَوَى عَنْهُ، وَشَهِدَ فَتْحَ مِصْرَ، وَجُمِعَ لَهُ بِهَا الْقَضَاءُ وَالْقَصَصُ. وَكَانَ يُسَمَّى النَّاسِكَ لِشِدَّةِ عِبَادَتِهِ، وَكَانَ يَخْتِمُ الْقُرْآنَ فِي كُلِّ لَيْلَةٍ ثَلَاثَ مَرَّاتٍ، وَكَانَ يَقُولُ: لَمَّا قَدِمْتُ مِنَ الْبَحْرِ تَعَبَّدْتُ فِي غَارٍ سَبْعَةَ أَيَّامٍ بِالْإِسْكَنْدَرِيَّةِ لَمْ أُصِبْ فِيهَا طَعَامًا وَلَا شَرَابًا، وَلَوْلَا أَنِّي خَشِيتُ أَنْ أَضْعُفَ لَزِدْتُ. رَوَى عَنْهُ عَلِيُّ بْنُ رَبَاحٍ، وَأَبُو قَتِيلٍ، وَمُسَرِّحُ بْنُ هَاعَانَ، وَغَيْرُهُمْ. وَتُوُفِّيَ بِدِمْيَاطَ فِي هَذِهِ السَّنَةِ. - صِلَةُ بْنُ أَشْيَمَ أَبُو الصَّهْبَاءِ الْعَدَوِيُّ الْبَصْرِيُّ: وَكَانَ ثِقَةً وَرِعًا عَابِدًا، أَسْنَدَ عَنِ ابْنِ عِيَاضٍ وَغَيْرِهِ. وَرَوَى عَنْهُ الْحَسَنُ، وَحُمَيْدٌ، وَهِلَالٌ. وعَنْ يَزِيدَ الرِّشْكِ، عَنْ مُعَاذَةَ، قَالَتْ: كَانَ أَبُو الصَّهْبَاءِ يُصَلِّي حَتَّى مَا يَسْتَطِيعُ أَنْ يَأْتِيَ فِرَاشَهُ إِلَّا زَحْفًا. قَالَ: حَمَّادُ بْنُ جَعْفَرِ بْنِ زَيْدٍ، أَنَّ أَبَاهُ أَخْبَرَهُ قَالَ: خَرَجْنَا فِي غَزَاةٍ إِلَى كَابُلَ، وَفِي الْجَيْشِ صِلَةُ بْنُ أَشْيَمَ، فَنَزَلَ النَّاسُ عِنْدَ الْعَتَمَةِ، فَقُلْتُ: لَأَرْمُقَنَّ عَمَلَهُ فَأَنْظُرُ مَا يَذْكُرُ النَّاسُ مِنْ عِبَادَتِهِ، فَصَلَّى الْعَتَمَةَ ثُمَّ اضْطَجَعَ وَالْتَمَسَ غَفْلَةَ النَّاسِ حَتَّى إِذَا قُلْتُ: هَدَأَتِ الْعُيُونُ، وَثَبَ فَدَخَلَ غَيْضَةً قَرِيبًا مِنْهُ، وَدَخَلْتُ فِي أَثَرِهِ، فَتَوَضَّأَ ثُمَّ قَامَ يُصَلِّي. قَالَ: وَجَاءَ أَسَدٌ حَتَّى دَنَا مِنْهُ. قَالَ: فَصَعِدْتُ فِي شَجَرَةٍ. قَالَ: فَتُرَاهُ الْتَفَتْ، أَوْ عَدَّهُ [جِرْوًا] حَتَّى إِذَا سَجَدَ، فَقُلْتُ: الْآنَ يَفْتَرِسُهُ. فَجَلَسَ ثُمَّ سَلَّمَ، فَقَالَ: أَيُّهَا السَّبُعُ، اطْلُبِ الرِّزْقَ مِنْ مَكَانٍ آخَرَ، فَوَلَّى وَإِنَّ لَهُ لَزَئِيرًا تَصْدَعُ مِنْهُ الْجِبَالُ، فَمَا زَالَ كَذَلِكَ. فَلَمَّا كَانَ الصُّبْحُ جَلَسَ فَحَمِدَ اللَّهَ عَزَّ وَجَلَّ بِمَحَامِدَ لَمْ أَسْمَعْ بِمِثْلِهَا إِلَى مَا شَاءَ اللَّهُ، ثُمَّ قَالَ: اللَّهُمَّ إِنِّي أَسْأَلُكَ أَنْ تُجِيرَنِي مِنَ النَّارِ، أَوَمِثْلِي يَجْتَرِئُ أَنْ يَسْأَلَكَ الْجَنَّةَ، ثُمَّ رَجَعَ، فَأَصْبَحَ كَأَنَّهُ بَاتَ عَلَى الْحَشَايَا. وَأَصْبَحْتُ وَبِي مِنَ الْفَتْرَةِ شَيْءٌ اللَّهُ بِهِ عَلِيمٌ. قَالَ: فَلَمَّا دَنَوْنَا مِنْ أَرْضِ الْعَدُوِّ قَالَ الْأَمِيرُ: لَا يَشُدَّنَّ أَحَدٌ مِنَ الْعَسْكَرِ، قَالَ: فَذَهَبَتْ بَغْلَتُهُ بِثِقَلِهَا فَأَخَذَ يُصَلِّي، فَقَالُوا لَهُ: إِنَّ النَّاسَ قَدْ ذَهَبُوا. فَمَضَى ثُمَّ قَالَ: دَعُونِي أُصَلِّي رَكْعَتَيْنِ. فَقَالُوا: النَّاسُ قَدْ ذَهَبُوا، قَالَ: إِنَّهُمَا خَفِيفَتَانِ، قَالَ: فَدَعَا ثُمَّ قَالَ: اللَّهُمَّ إِنِّي أُقْسِمُ عَلَيْكَ أَنْ تَرُدَّ بَغْلَتِي وَثِقَلِهَا. قَالَ: فَجَاءَتْ حَتَّى قَامَتْ بَيْنَ يَدَيْهِ. فَلَمَّا لَقِينَا الْعَدُوَّ حَمَلَ هُوَ وَهِشَامُ بْنُ عَامِرٍ فَصَنَعَا بِهِمْ طَعْنًا وَضَرْبًا وَقَتْلًا. فَكُسِرَ ذَلِكَ الْعَدُوُّ، فَقَالُوا: رَجُلَانِ مِنَ الْعَرَبِ صَنَعَا بِنَا هَذَا، فَكَيْفَ لَوْ قَاتَلُونَا. فَأَعْطَوُا الْمُسْلِمِينَ حَاجَتَهُمْ. قَالَ: الْعَلَاءُ بْنُ هِلَالٍ الْبَاهِلِيُّ: أَنَّ رَجُلًا مِنْ قَوْمِ صِلَةَ قَالَ لِصِلَةَ: يَا أَبَا الصَّهْبَاءِ إِنِّي رَأَيْتُ أَنِّي أُعْطِيتُ شُهْدَةً وَأَنْتَ شُهْدَتَيْنِ، فَقَالَ: خَيْرًا رَأَيْتَ، تَسْتَشْهِدُ وَأَسْتَشْهِدُ أَنَا وَابْنِي. فَلَمَّا كَانَ يَوْمُ يَزِيدَ بْنِ زِيَادٍ لَقِيَهُمُ التُّرْكُ بِسِجِسْتَانَ، فَكَانَ أَوَّلُ جَيْشٍ انْهَزَمَ مِنَ الْمُسْلِمِينَ ذَلِكَ الْجَيْشُ. فَقَالَ صِلَةُ لِابْنِهِ: يَا بُنَيَّ، ارْجِعْ إِلَى أُمِّكَ، فَقَالَ: يَا أَبَهْ أَتُرِيدُ الْخَيْرَ لِنَفْسِكَ وَتَأْمُرُنِي بِالرُّجُوعِ [بَلِ ارْجِعْ] أَنْتَ وَاللَّهِ كُنْتَ خَيْرًا مِنِّي لِأُمِّي. قَالَ: أَمَا إِنْ قُلْتَ هَذَا فَتَقَدَّمْ، فَقَاتَلَ حَتَّى أُصِيبَ، فَرَمَى صِلَةُ عَنْ جَسَدِهِ -وَكَانَ رَجُلًا رَامِيًا- حَتَّى تَفَرَّقُوا عَنْهُ، وَأَقْبَلَ يَمْشِي حَتَّى قَامَ عَلَيْهِ، فَدَعَا لَهُ، ثُمَّ قَاتَلَ حَتَّى قُتِلَ. وقَالَ: ثَابِتٌ الْبُنَانِيُّ: أَنَّ صِلَةَ بْنَ أَشْيَمَ كَانَ فِي مَغْزًى لَهُ وَمَعَهُ ابْنُهُ، فَقَالَ: أَيْ بُنَيَّ، تَقَدَّمْ فَقَاتِلْ حَتَّى أَحْتَسِبَكَ. فَتَقَدَّمَ فَقَاتَلَ حَتَّى قُتِلَ، ثُمَّ تَقَدَّمَ هُوَ فَقُتِلَ. فَاجْتَمَعَتِ النِّسَاءُ عِنْدَ امْرَأَتِهِ مُعَاذَةَ الْعَدَوِيَّةِ، فَقَالَتْ: إِنْ كُنْتُنَّ جِئْتُنَّ لِتُهَنِّئْنَنِي فَمَرْحَبًا بِكُنَّ، وَإِنْ كُنْتُنَّ جِئْتُنَّ لِغَيْرِ ذَلِكَ فَارْجِعْنَ. قَالَ ابن الجوزي رَحِمَهُ اللَّهُ: كَانَتْ هَذِهِ الْغَزَاةُ فِي أَوَّلِ إِمَارَةِ الْحُجَّاجِ. - عَبْدُ الرَّحْمَنِ بْنُ مَلِّ بْنِ عَمْرِو بْنِ عَدِيٍّ، أَبُو عُثْمَانَ النَّهْدِيُّ: كَانَ فِي زَمَنِ رَسُولِ اللَّهِ ﷺ وَلَمْ يَلْقَهُ. وَأَسْنَدَ عَنْ عُمَرَ، وَابْنِ مَسْعُودٍ، وَأَبِي مُوسَى، وَسَلْمَانَ فِي آخَرِينَ. وَكَانَ يَسْكُنُ الْكُوفَةَ، فَلَمَّا قُتِلَ الْحُسَيْنُ تَحَوَّلَ إِلَى الْبَصْرَةِ، وَقَالَ: لَا أَسْكُنُ بَلَدًا قُتِلَ فِيهِ ابْنُ بِنْتِ رَسُولِ اللَّهِ ﷺ. وَهُوَ يُعَدُّ مِنَ الْمُخَضْرَمِينَ: قَالَ: أَبُو الْحَسَنِ الْأَخْفَشُ: الْمُخَضْرَمُ مِنْ قَوْلِهِمْ: مَاءٌ مُخَضْرَمٌ، إِذَا تَنَاهَى فِي الْكَثْرَةِ وَاتَّسَعَ، فَسُمِّيَ الَّذِي يَشْهَدُ الْجَاهِلِيَّةَ وَالْإِسْلَامَ مُخَضْرَمًا، كَأَنَّهُ اسْتَوْفَى الْأَمْرَيْنِ. وَيُقَالُ: أُذُنٌ مُخَضْرَمَةٌ إِذَا كَانَتْ مَقْطُوعَةً، فَكَأَنَّهُ انْقَطَعَ عَنِ الْجَاهِلِيَّةِ إِلَى الْإِسْلَامِ. وَتُوُفِّيَ أَبُو عُثْمَانَ بِالْبَصْرَةِ فِي أَوَّلِ وِلَايَةِ الْحَجَّاجِ، وَهُوَ ابْنُ ثَلَاثِينَ وَمِائَةِ سَنَةٍ. وعَنِ أَبِي عُثْمَانَ، قَالَ: بَلَغْتُ نَحْوًا مِنْ ثَلَاثِينَ وَمِائَةِ سَنَةٍ، مَا مِنْ شَيْءٍ إِلَّا قَدْ عَرَفْتُ النَّقْصَ فِيهِ إِلَّا أَمَلِي كَمَا هُوَ. - ما جاء في ترجمة ليلى الأخيلية لَيْلَى الْأَخْيَلِيَّةُ، وَهِيَ لَيْلَى بِنْتُ عَبْدِ اللَّهِ بْنِ الرَّحَّالِ بْنِ شَدَّادِ بْنِ كَعْبِ بْنِ مُعَاوِيَةَ ، وَمُعَاوِيَةُ هُوَ الْأَخْيَلُ بْنُ عُبَادَةَ بْنِ عَقِيلٍ: أَحَبَّهَا تَوْبَةُ بْنُ الْحُمَيِّرِ، وَكَانَتْ مِنْ أَشْعَرِ النِّسَاءِ، لَا يُقَدَّمُ عَلَيْهَا فِي الشِّعْرِ غَيْرُ خَنْسَاءَ. وَكَانَتْ هَاجَتِ النَّابِغَةَ الْجَعْدِيَّ، فَكَانَ مِمَّا هَجَاهَا قَوْلُهُ: فَكَيْفَ أُهَاجِي شَاعِرًا رُمْحُهُ اسْتُهُ خَضِيبَ الْبَنَانِ مَا يَزَالُ مُكَحَّلَا فَقَالَتْ فِي جَوَابِهِ: أَعَيَّرْتَنِي هَذَا بِأُمِّكَ مِثْلُهُ وَأَيُّ حَصَانٍ لَا يُقَالُ لَهَا هَلَا وَدَخَلَتْ عَلَى عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ وَقَدْ أَسَنَّتْ، فَقَالَ لَهَا: مَا رَأَى تَوْبَةُ مِنْكِ حَتَّى عَشِقَكِ، فَقَالَتْ: مَا رَأَى النَّاسُ مِنْكَ حَتَّى جَعَلُوكَ خَلِيفَةً، فَضَحِكَ حَتَّى بَدَتْ لَهُ سِنٌّ سَوْدَاءُ كَانَ يُخْفِيهَا. بين ليلى الأخيلية وعبد الملك بن مروان وقَالَ: قَالَ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ لِلَيْلَى الْأَخْيَلِيَّةِ: بِاللَّهِ هَلْ كَانَ بَيْنَكِ وَبَيْنَ تَوْبَةَ سُوءٌ قَطُّ؟ قَالَتْ: وَالَّذِي ذَهَبَ بِنَفْسِهِ وَهُوَ قَادِرٌ عَلَى [ذَهَابِ] نَفْسِي مَا كَانَ بَيْنِي وَبَيْنَهُ سُوءٌ قَطُّ إِلَّا أَنَّهُ قَدِمَ مِنْ سَفَرٍ فَصَافَحْتُهُ فَغَمَزَ يَدِي، فَظَنَنْتُ أَنَّهُ يَخْضَعُ لِبَعْضِ الْأَمْرِ، قَالَ: فَمَا بَعْدَ ذَلِكَ؟ فَقُلْتُ لَهُ: وَذِي حَاجَةٍ قُلْنَا لَهُ لَا تَبُحْ بِهَا فَلَيْسَ إِلَيْهَا مَا حَيِيتَ سَبِيلُ لَنَا صَاحِبٌ لَا يَنْبَغِي أَنْ نَخُونَهُ وَأَنْتَ لِأُخْرَى فَارِغٌ وَحَلِيلُ فَقَالَتْ: لَا وَالَّذِي ذَهَبَ بِنَفْسِهِ مَا كَلَّمَنِي بِسُوءٍ قَطُّ حَتَّى فَرَّقَ بَيْنِي وَبَيْنَهُ الْمَوْتُ. بين ليلى الأخيلية والحجاج وعَنْ مَوْلًى لِعَنْبَسَةَ بْنِ سَعِيدِ بْنِ الْعَاصِ، قَالَ: كُنْتُ أَدْخُلُ مَعَ عَنْبَسَةَ بْنِ سَعِيدِ [بْنِ الْعَاصِ] إِذَا دَخَلَ عَلَى الْحَجَّاجِ، فَدَخَلَ يَوْمًا وَدَخَلْتُ إِلَيْهِمَا وَلَيْسَ عِنْدَ الْحَجَّاجِ غَيْرُ عَنْبَسَةَ، فَقَعَدْتُ، فَجَاءَ الْحَاجِبُ فَقَالَ: امْرَأَةٌ بِالْبَابِ، فَقَالَ الْحَجَّاجُ: أَدْخِلْهَا. فَلَمَّا رَآهَا الْحَجَّاجُ طَأْطَأَ بِرَأْسِهِ حَتَّى ظَنَنْتُ أَنَّ ذَقَنَهُ قَدْ أَصَابَتِ الْأَرْضَ، فَجَاءَتْ حَتَّى قَعَدَتْ بَيْنَ يَدَيْهِ فَنَظَرْتُ إِلَيْهَا فَإِذَا امْرَأَةٌ قَدْ أَسَنَّتْ، حَسَنَةُ الْخَلْقِ، وَمَعَهَا جَارِيَتَانِ لَهَا، وَإِذَا هِيَ لَيْلَى الْأَخْيَلِيَّةُ، فَسَأَلَهَا الْحَجَّاجُ عَنْ نَسَبِهَا، فَانْتَسَبَتْ لَهُ، فَقَالَ لَهَا: يَا لَيْلَى مَا أَتَانِي بِكِ؟ فَقَالَتِ: اخْتِلَافُ النُّجُومِ، وَقِلَّةُ الْغُيُومِ، وَكَلَبُ الْبَرْدِ، وَشِدَّةُ الْجُهْدِ، وَكُنْتُ لَنَا بَعْدَ اللَّهِ عَزَّ وَجَلَّ الرِّفْدَ، فَقَالَ لَهَا: صِفِي لَنَا الْفِجَاجَ. فَقَالَتْ: الْفِجَاجُ مُغْبَرَّةٌ، وَالْأَرْضُ مُقَشْعِرَّةٌ، وَالْمَبْرَكُ مُعْتَلٌّ، وَذُو الْعِيَالِ مُخْتَلٌّ، وَالْهَالِكُ الْمُقِلُّ، وَالنَّاسُ مُسْنِتُونَ، رَحْمَةَ اللَّهِ يَرْجُونَ، وَأَصَابَتْنَا سُنُونَ مُجْحِفَةٌ لَمْ تَدَعْ لَنَا هُبَعًا وَلَا رُبَعًا وَلَا عَافِطَةً وَلَا نَافِطَةً، أَذْهَبَتِ الْأَمْوَالَ، وَفَرَّقَتِ الرِّجَالَ، وَأَهْلَكَتِ الْعِيَالَ. ثُمَّ قَالَتْ: إِنِّي قَدْ قُلْتُ فِي الْأَمِيرِ قَوْلًا، قَالَ: هَاتِي، فَأَنْشَأَتْ تَقُولُ: أَحَجَّاجُ لَا يُفْلَلْ سِلَاحُكَ إِنَّمَا الْـ ـمَنَايَا بِكَفِّ اللَّهِ حَيْثُ يَرَاهَا أَحَجَّاجُ لَا تُعْطِ الْعُصَاةُ مُنَاهُمُ وَلَا اللَّهُ يُعْطِي لِلْعُصَاةِ مُنَاهَا إِذَا هَبَطَ الْحَجَّاجُ أَرْضًا مَرِيضَةً تَتَبَّعَ أَقْصَى دَائِهَا فَشَفَاهَا شَفَاهَا مِنَ الدَّاءِ الْعُضَالِ الَّذِي بِهَا غُلَامٌ إِذَا هَزَّ الْقَنَاةَ سَقَاهَا سَقَاهَا فَرَوَّاهَا بِشُرْبِ سِجَالِهِ دِمَاءَ رِجَالٍ حَيْثُ مَالَ حَشَاهَا إِذَا سَمِعَ الْحَجَّاجُ رِزَّ كَتِيبَةٍ أَعَدَّ لَهَا قَبْلَ النُّزُولِ قِرَاهَا أَعَدَّ لَهَا مَسْمُومَةً فَارِسِيَّةً بِأَيْدِي رِجَالٍ يَحْلُبُونَ صَرَاهَا [فَمَا وَلَدَ الْأَبْكَارُ وَالْعَوْنُ مِثْلَهُ بِبَحْرٍ لَا أَرْضٍ يَجِفُّ ثَرَاهَا] قَالَ: فَلَمَّا قَالَتْ هَذَا الْبَيْتَ، قَالَ الْحَجَّاجُ: قَاتَلَهَا اللَّهُ، مَا أَصَابَ صِفَتِي شَاعِرٌ مُنْذُ دَخَلْتُ الْعِرَاقَ غَيْرَهَا. ثُمَّ الْتَفَتَ إِلَى عَنْبَسَةَ بْنِ سَعِيدٍ فَقَالَ: إِنِّي وَاللَّهِ لَأَعُدُّ لِلْأَمْرِ عَسَى أَنْ يَكُونَ أَبَدًا، ثُمَّ الْتَفَتَ إِلَيْهَا فَقَالَ: حَسْبُكِ، فَقَالَتْ: إِنِّي قَدْ قُلْتُ أَكْثَرَ مِنْ هَذَا، قَالَ: حَسْبُكِ هَذَا، وَيْحَكِ! حَسْبُكِ. ثُمَّ قَالَ: اذْهَبْ يَا غُلَامُ إِلَى فُلَانٍ فَقُلْ لَهُ: اقْطَعْ لِسَانَهَا، قَالَ: فَأَمَرَ بِإِحْضَارِ الْحَجَّامِ، فَالْتَفَتَتْ إِلَيْهِ فَقَالَتْ: ثَكِلَتْكَ أُمُّكَ، أَمَا سَمِعْتَ مَا قَالَ: إِنَّمَا أَمَرَ بِقَطْعِ لِسَانِي بِالصِّلَةِ، فَبَعَثَ إِلَيْهِ يَسْتَثْبِتُهُ، فَاسْتَشَاطَ الْحَجَّاجُ غَضَبًا وَهَمَّ بِقَطْعِ لِسَانِهِ، وَقَالَ: ارْدُدْهَا. فَلَمَّا دَخَلَتْ عَلَيْهِ قَالَتْ: كَادَ وَأَمَانَةِ اللَّهِ يَقْطَعُ مَقُولِي، ثُمَّ أَنْشَأَتْ [تَقُولُ]: حَجَّاجُ أَنْتَ الَّذِي مَا فَوْقَهُ أَحَدُ إِلَّا الْخَلِيفَةُ وَالْمُسْتَغْفَرُ الصَّمَدُ حَجَّاجُ أَنْتَ شِهَابُ الْحَرْبِ إِنْ لَقِحَتْ وَأَنْتَ لِلنَّاسِ نُورٌ فِي الدُّجَى يُقَدُ ثُمَّ أَقْبَلَ الْحَجَّاجُ عَلَى جُلَسَائِهِ، فَقَالَ: أَتَدْرُونَ مَنْ هَذِهِ؟ قَالُوا: لَا وَاللَّهِ أَيُّهَا الْأَمِيرُ، إِلَّا أَنَّا لَمْ نَرَ امْرَأَةً قَطُّ أَفْصَحَ لِسَانًا وَلَا أَحْسَنَ مُحَاوَرَةً، وَلَا أَمْلَحَ وَجْهًا، وَلَا أَرْصَنَ شِعْرًا مِنْهَا. فَقَالَ: هَذِهِ لَيْلَى الْأَخْيَلِيَّةُ الَّتِي مَاتَ تَوْبَةُ الْخَفَاجِيُّ مِنْ حُبِّهَا. ثُمَّ الْتَفَتْ إِلَيْهَا، فَقَالَ: أَنْشِدِينَا يَا لَيْلَى بَعْضَ مَا قَالَ فِيكِ تَوْبَةُ، فَقَالَتْ: نَعَمْ أَيُّهَا الْأَمِيرُ، هُوَ الَّذِي يَقُولُ: وَهَلْ تَبْكِينِ لَيْلَى إِذَا مِتُّ قَبْلَهَا وَقَامَ عَلَى قَبْرِي النِّسَاءُ النَّوَائِحُ كَمَا لَوْ أَصَابَ الْمَوْتُ لَيْلَى بَكَيْتُهَا وَجَادَ لَهَا دَمْعٌ مِنَ الْعَيْنِ سَافِحُ وَأُغْبَطُ مِنْ لَيْلَى بِمَا لَا أَنَالُهُ أَلَا كُلُّ مَا قَرَّتْ بِهِ الْعَيْنُ صَالِحُ وَلَوْ أَنَّ لَيْلَى الْأَخْيَلِيَّةُ سَلَّمَتْ عَلَيَّ وَدُونِي تُرْبَةٌ وَصَفَائِحُ لَسَلَّمْتُ تَسْلِيمَ الْبَشَاشَةِ أَوْ زَقَا إِلَيْهَا صَدًى مِنْ جَانِبِ الْقَبْرِ صَائِحُ فَقَالَ لَهَا الْحَجَّاجُ: زِيدِينَا يَا لَيْلَى مِنْ شِعْرِهِ، فَقَالَتْ: هُوَ الَّذِي يَقُولُ: حَمَامَةَ بَطْنِ الْوَادِيَيْنِ تَرَنَّمِي سَقَاكِ مِنَ الْغُرِّ الْغَوَادِي مَطِيرُهَا أَبِينِي لَنَا لَا زَالَ رِيشُكِ نَاعِمًا وَلَا زِلْتِ فِي خَضْرَاءَ غَضٌّ نَضِيرُهَا وَأُشْرِفُ بِالْقُورِ الْيَفَاعِ لَعَلَّنِي أَرَى نَارَ لَيْلَى أَوْ يَرَانِي بَصِيرُهَا وَكُنْتُ إِذَا مَا جِئْتُ لَيْلَى تَبَرْقَعَتْ فَقَدْ رَابَنِي مِنْهَا الْغَدَاةَ سُفُورُهَا يَقُولُ رِجَالٌ لَا يَضِيرُكَ نَأْيُهَا بَلَى كُلُّ مَا شَفَّ النُّفُوسَ يَضِيرُهَا بَلَى قَدْ يَضِيرُ الْعَيْنَ أَنْ تُكْثِرَ الْبُكَا وَيُمْنَعُ مِنْهَا نَوْمُهَا وَسُرُورُهَا وَلَقَدْ زَعَمَتْ لَيْلَى بِأَنِّي فَاجِرٌ لِنَفْسِي تُقَاهَا أَوْ عَلَيْهَا فُجُورُهَا فَقَالَ لَهَا الْحَجَّاجُ: مَا الَّذِي رَابَهُ مِنْ سُفُورِكَ؟ قَالَتْ: أَيُّهَا الْأَمِيرُ، كَانَ يُلِمُّ بِنَا كَثِيرًا، فَأَرْسَلَ إِلَيَّ يَوْمًا أَنِّي آتِيكِ، وَفَطِنَ الْحَيُّ فَأَرْصَدُوا لَهُ، فَلَمَّا أَتَانِي سَفَرْتُ لَهُ، فَعَلِمَ أَنَّ ذَلِكَ لِشَرٍّ، فَلَمْ نَزِدْ عَلَى التَّسْلِيمِ وَالرُّجُوعِ، فَقَالَ: لِلَّهِ دَرُّكِ! فَهَلْ رَأَيْتِ مِنْهُ شَيْئًا تَكْرَهِينَهُ؟ قَالَتْ: لَا وَاللَّهِ الَّذِي أَسْأَلُهُ أَنْ يُصْلِحَكَ غَيْرَ أَنَّهُ قَالَ لِي مَرَّةً قَوْلًا ظَنَنْتُ أَنَّهُ قَدْ خَضَعَ لِبَعْضِ الْأَمْرِ، فَأَنْشَأْتُ أَقُولُ: وَذِي حَاجَةٍ قُلْنَا لَهُ لَا تُبِحْ بِهَا فَلَيْسَ إِلَيْهَا مَا حَيِيتَ سَبِيلُ لَنَا صَاحِبٌ لَا يَنْبَغِي أَنْ نَخُونَهُ وَأَنْتَ لِأُخْرَى فَارِغٌ وَحَلِيلُ وَلَا وَالَّذِي أَسْأَلُهُ أَنْ يُصْلِحَكَ مَا رَأَيْتُ مِنْهُ شَيْئًا حَتَّى فَرَّقَ الْمَوْتُ بَيْنِي وَبَيْنَهُ. قَالَ: ثُمَّ مَاذَا؟ قَالَتْ: ثُمَّ لَمْ يَلْبَثْ أَنْ خَرَجَ فِي غَزَاةٍ لَهُ وَأَوْصَى إِلَى ابْنِ عَمٍّ لَهُ: إِذَا أَتَيْتَ الْحَاضِرَ مِنْ بَنِي عُبَادَةَ فَنَادِ بِأَعْلَى صَوْتِكَ: عَفَا اللَّهُ عَنْهَا هَلْ أَبِيتَنَّ لَيْلَةً مِنَ الدَّهْرِ لَا يَسْرِي إِلَيَّ خَيَالُهَا فَخَرَجْتُ وَأَنَا أَقُولُ: وَعَنْهُ عَفَا رَبِّي وَأَحْسَنَ حَالَهُ فَعَزَّ عَلَيْنَا حَاجَةٌ لَا يَنَالُهَا قَالَ: ثُمَّ مَاذَا؟ قَالَتْ: ثُمَّ لَمْ يَلْبَثْ أَنْ مَاتَ، فَأَتَانَا نَعْيُهُ. قَالَ: فَأَنْشِدِينَا بَعْضَ مَا أَتَاكِ فِيهِ، فَأَنْشَدَتْ تَقُولُ: أَتَتْكَ الْعَذَارَى مِنْ خَفَاجَةَ نِسْوَةٌ بِمَاءِ شُئُونِ الْعَبْرَةِ الْمُتَحَادِرِ كَأَنَّ فَتَى الْفِتْيَانِ تَوْبَةَ لَمْ يُنِخْ قَلَائِصَ يَنْفُجْنَ الْحَصَى بِالْكَرَاكِرِ فَأَنْشَدَتْهُ، فَلَمَّا فَرَغَتْ مِنَ الْقَصِيدَةِ قَالَ مِحْصَنٌ الْفَقْعَسِيُّ -وَكَانَ مِنْ جُلَسَاءِ الْحَجَّاجِ-: مَنْ هَذَا الَّذِي تَقُولُ هَذِهِ فِيهِ، وَاللَّهِ إِنِّي لَأَظُنُّهَا كَاذِبَةً، فَنَظَرَتْ إِلَيْهِ ثُمَّ قَالَتْ: أَيُّهَا الْأَمِيرُ إِنَّ هَذَا الْقَائِلَ لَوْ رَأَى تَوْبَةَ لَسَرَّهُ أَلَّا يَكُونَ فِي دَارِهِ عَذْرَاءُ إِلَّا وَهِيَ حَامِلٌ مِنْهُ. قَالَ الْحَجَّاجُ: هَذَا وَأَبِيكِ الْجَوَابُ، وَقَدْ كُنْتَ عَنْ هَذَا غَنِيًّا، ثُمَّ قَالَ لَهَا: سَلِي يَا لَيْلَى تُعْطَيْ، قَالَتْ: أُعْطَ، فَمِثْلُكَ أَعْطَى فَأَحْسَنَ. قَالَ: لَكِ عِشْرُونَ، قَالَتْ: زِدْ؛ فَمِثْلُكَ زَادَ فَأَجْمَلَ. قَالَ: لَكِ أَرْبَعُونَ. قَالَتْ: زِدْ فَمِثْلُكَ زَادَ فَأَفْضَلَ، قَالَ: لَكِ سِتُّونَ، قَالَتْ: زِدْ فَمِثْلُكَ زَادَ فَأَكْمَلَ، قَالَ: لَكِ ثَمَانُونَ، قَالَتْ: زِدْ فَمِثْلُكَ زَادَ فَتَمَّمَ، قَالَ: لَكِ مِائَةٌ، وَاعْلَمِي [يَا لَيْلَى]: أَنَّهَا غَنَمٌ، قَالَتْ: مَعَاذَ اللَّهِ أَيُّهَا الْأَمِيرُ أَنْتَ أَجْوَدُ جُودًا، وَأَمْجَدُ مَجْدًا، وَأَوْرَى زَنْدًا مِنْ أَنْ تَجْعَلَهَا غَنَمًا، قَالَ: فَمَا هِيَ وَيْحَكِ يَا لَيْلَى؟! قَالَتْ: مِائَةُ نَاقَةٍ بِرُعَاتِهَا. فَأَمَرَ لَهَا بِهَا. ثُمَّ قَالَ: أَلِكِ حَاجَةٌ بَعْدَهَا؟ قَالَتْ: تَدْفَعُ إِلَيَّ النَّابِغَةَ الْجَعْدِيَّ فِي قَرْنٍ، قَالَ: قَدْ فَعَلْتُ، وَقَدْ كَانَتْ تَهْجُوهُ وَيَهْجُوهَا، فَبَلَغَ النَّابِغَةَ ذَلِكَ، فَخَرَجَ هَارِبًا، عَائِذًا بِعَبْدِ الْمَلِكِ، فَاتَّبَعَتْهُ إِلَى الشَّامِ، فَهَرَبَ إِلَى قُتَيْبَةَ بْنِ مُسْلِمٍ بِخُرَاسَانَ، فَاتَّبَعَتْهُ عَلَى الْبَرِيدِ بِكِتَابِ الْحَجَّاجِ إِلَى قُتَيْبَةَ، فَمَاتَتْ بِقُومِسَ وَيُقَالُ: بِحُلْوَانَ. وَفِي رِوَايَةٍ: بِسَاوَةَ، فَقَبْرُهَا هُنَاكَ. موت ليلى الأخيلية وقَالَ: إِبْرَاهِيمُ بْنُ زَيْدٍ النَّيْسَابُورِيُّ: أَنَّ لَيْلَى الْأَخْيَلِيَّةَ بَعْدَ مَوْتِ تَوْبَةَ تَزَوَّجَتْ، ثُمَّ إِنَّ زَوْجَهَا بَعْدَ ذَلِكَ مَرَّ بِقَبْرِ تَوْبَةَ وَلَيْلَى مَعَهُ، فَقَالَ لَهَا: يَا لَيْلَى أَتَعْرِفِينَ لِمَنْ هَذَا الْقَبْرُ؟ فَقَالَتْ: لَا، فَقَالَ: هَذَا قَبْرُ تَوْبَةَ فَسَلِّمِي عَلَيْهِ، فَقَالَتِ: امْضِ لِشَأْنِكَ، فَمَا تُرِيدُ مِنْ تَوْبَةَ وَقَدْ بَلِيَتْ عِظَامُهُ، قَالَ: أُرِيدُ تَكْذِيبَهُ، أَلَيْسَ هُوَ الْقَائِلُ فِي بَعْضِ أَشْعَارِهِ: وَلَوْ أَنَّ لَيْلَى الْأَخْيَلِيَّةُ سَلَّمَتْ عَلَيَّ وَدُونِي تُرْبَةٌ وَصَفَائِحُ لَسَلَّمْتُ تَسْلِيمَ الْبَشَاشَةِ أَوْ زَقَا إِلَيْهَا صَدًى مِنْ جَانِبِ الْقَبْرِ صَائِحُ فَوَاللَّهِ لَا بَرِحْتُ أَوْ تُسَلِّمِي عَلَيْهِ، فَقَالَتِ: السَّلَامُ عَلَيْكَ يَا تَوْبَةُ وَرَحْمَةُ اللَّهِ، بَارَكَ اللَّهُ لَكَ فِيمَا صِرْتَ إِلَيْهِ. فَإِذَا طَائِرٌ قَدْ خَرَجَ مِنَ الْقَبْرِ حَتَّى ضَرَبَ صَدْرَهَا، فَشَهِقَتْ شَهْقَةً فَمَاتَتْ، فَدُفِنَتْ إِلَى جَانِبِ قَبْرِهِ، فَنَبَتَتْ عَلَى قَبْرِهِ شَجَرَةٌ وَعَلَى قَبْرِهَا شَجَرَةٌ، فَطَالَتَا فَالْتَفَّتَا.
✧ Al-ʿIrbāḍ b. Sāriyah al-Sulamī, Abū Najīḥ He was among those who died in this year according to the statement of Abū Mushir and Abū ʿUbayd: Al-ʿIrbāḍ b. Sāriyah al-Sulamī, Abū Najīḥ He resided in Ḥimṣ, and he was a noble Companion. He embraced Islam early, he and ʿAmr b. ʿAbasah ؓ, and he stayed at the Ṣuffah. He was among the weepers (al-bakkāʾūn) mentioned in Sūrat Barāʾah, as we have already mentioned their names at the statement of the Exalted: "Nor upon those who, when they came to you that you might carry them, you said, 'I find nothing upon which to carry you.' They turned away with their eyes overflowing with tears out of grief that they could not find anything to spend" (al-Tawbah: 92). He is the narrator of the ḥadīth: "The Messenger of Allah ﷺ delivered a sermon to us that made hearts tremble and eyes shed tears, until we said: 'O Messenger of Allah, it is as if it were the exhortation of one bidding farewell, so enjoin us.' He said: 'I enjoin upon you fear of Allah, and hearing and obedience, even if an Abyssinian slave rules over you, as though his head were a raisin. Hold fast to my Sunnah and the Sunnah of the rightly-guided caliphs after me; bite upon it with the molar teeth. And beware of newly-invented matters, for every newly-invented matter is an innovation.'" It was narrated by Aḥmad and the authors of the Sunan, and al-Tirmidhī and others declared it authentic. He also narrated: "The Prophet ﷺ used to pray for the first row three times, and for the second row once." Al-ʿIrbāḍ was a very old man, and he used to love that Allah should take him to Himself. He used to supplicate: "O Allah, my age has become advanced and my bones have become weak, so take me to You." He narrated aḥādīth. Abū Thaʿlabah al-Khushanī Abū Thaʿlabah al-Khushanī A noble Companion, he witnessed the Pledge of al-Riḍwān and fought at Ḥunayn. He was among those who settled in Syria in Dārayyā, west of Damascus toward the qiblah, and it was said: in Balāṭ—a village east of Damascus—and Allah knows best. There is disagreement about his name and his father's name, with many opinions, the most well-known of which is: Jurthūm b. Nāshir. He narrated aḥādīth from the Messenger of Allah ﷺ, and from a group of Companions, and from him a group of the Successors narrated, including Saʿīd b. al-Musayyib, Makḥūl al-Shāmī, Abū Idrīs al-Khawlānī, and Abū Qilābah al-Jarmī. He was among those who used to sit with Kaʿb al-Aḥbār. Every night he would go out and look at the sky and reflect, then return home and prostrate to Allah, Mighty and Majestic. He used to say: "I hope that Allah will not choke me at death as I see you choking." While he was praying one night, his soul was taken while he was prostrating. His daughter saw in a dream that her father had died, so she woke up alarmed and said to her mother: "Where is my father?" She said: "He is in his place of prayer." She called him but he did not answer her, so she came to him and moved him, and he fell on his side, and behold he was dead, may Allah have mercy on him. Abū ʿUbaydah, Muḥammad b. Saʿd, Khalīfah, and more than one said: His death was in the year seventy-five. Others said: His death was at the beginning of Muʿāwiyah's rule, and Allah knows best. Al-Aswad b. Yazīd And there died in this year: Al-Aswad b. Yazīd the companion of Ibn Masʿūd. He is al-Aswad b. Yazīd al-Nakhaʿī, one of the major Successors and one of the notable companions of Ibn Masʿūd, and one of the eminent people of Kufa. He used to fast perpetually, and his eye was lost from excessive fasting. He performed the pilgrimage to the House eighty times as ḥajj and ʿumrah, and he used to enter iḥrām from Kufa. He died in this year. He used to fast until he turned green and yellow. When he was on his deathbed, he wept, and it was said to him: "What is this distress?" He said: "Why should I not be distressed? Who is more deserving of that than I? By Allah, even if I were told of forgiveness from Allah, shame before Him for what I have done would grieve me. A man may have a small sin between him and another man, and the other forgives him, yet he remains ashamed before him." Ḥumrān b. Abān Ḥumrān b. Abān, mawlā of ʿUthmān b. ʿAffān He was among the captives of ʿAyn al-Tamr; ʿUthmān purchased him. He was the one who used to admit people to ʿUthmān. He died in this year, and Allah, Glorified be He, knows best. Tawbah b. al-Ḥumayyir — Tawbah b. al-Ḥumayyir of Banū ʿAqīl b. Kaʿb b. Rabīʿah b. ʿĀmir b. Ṣaʿṣaʿah b. Khafājah: He was a poet, and he was one of the famous lovers of the Arabs, known for that. His beloved was Laylā al-Akhyaliyyah. He used to recite poetry about her but never saw her except veiled. One day he came to her and she unveiled her face to him, and he found that strange, and he knew that she would not unveil except because of some matter. Her brothers had ordered her to inform them of his coming, so she unveiled to warn him. About that he said: And when I came to Laylā she veiled herself, so her unveiling this morning alarmed me. And the beginning of the poem is: Laylā's abode withdrew from you, you do not visit it, and its distance grew far and its bitterness became continuous. Men say: Her love does not harm you. Nay, everything that pines the souls harms them. I think well of her, and I know that she will be blessed one day or a captive will be released. Dove of the belly of the two valleys, sing; may the rains of the white-topped morning clouds water you. Explain to us—may your feathers remain soft and may you remain in greenery whose fruit is near— I see the day that comes without Laylā as though years and months have passed without her. Laylā showed us the pools of death, and we admired eyes with pure corners that turn them about. O pure one of the soul, how would you say it if a driven-away, fearful one sought her protection? Upon me be the blood of sacrificial camels if her husband sees any fault in me other than that I visit her. Laylā has claimed that I am a profligate; for myself is her piety, or upon her is her profligacy. He also said about her: If you withhold Laylā and the beauty of her speech, you will not withhold my eye from weeping and verses. Why did you not, when you withheld her speech, withhold a phantom that comes to us at evening, guiding despite the distance? The blamers blame you about her out of sincerity; would that passion were in my place with the blamers. By my life, you have kept me sleepless, O dove of al-ʿAqīq, and you have made weep what was weeping. I remembered you at al-Ghawr al-Tihāmī, and the griefs of passion rose until they reached the collarbones. Tawbah used to launch raids against Banū al-Ḥārith b. Kaʿb and Hamdān. There was a desert between the land of Banū ʿAqīl and Banū Mahrah, and he used to carry water with him when he raided. He raided with his brother ʿAbd Allāh and a cousin of his, but they were warned about them, so he turned back in earnest. He passed by neighbors of Banū ʿAwf, drove off their camels, and killed a man of Banū ʿAwf. They pursued him and killed him, and they struck his brother's leg and lamed him. The news reached Laylā, and she said: I swore I would never weep for any perished one after Tawbah, nor would I lament when calamities turn upon him. By your life, there is no shame in killing for a young man if disgrace did not befall him in life. . — Sulaym b. ʿItr b. Salamah b. Mālik: He emigrated during the caliphate of ʿUmar b. al-Khaṭṭāb and attended his sermon at al-Jābiyah. He narrated from him, witnessed the conquest of Egypt, and was given both judiciary and storytelling there. He was called the ascetic (al-nāsik) because of the intensity of his worship. He used to complete the Qurʾan three times every night. He used to say: "When I returned from the sea, I devoted myself to worship in a cave for seven days in Alexandria, during which I had no food or drink. Had I not feared becoming weak, I would have done more." Narrated from him: ʿAlī b. Rabāḥ, Abū Qatīl, Musarriḥ b. Hāʿān, and others. He died in Dimyāṭ in this year. — Ṣilah b. Ashyam, Abū al-Ṣahbāʾ al-ʿAdawī al-Baṣrī: He was trustworthy, pious, and devout. He narrated with chains from Ibn ʿIyāḍ and others. Narrated from him: al-Ḥasan, Ḥumayd, and Hilāl. From Yazīd al-Rishk, from Muʿādhah, she said: "Abū al-Ṣahbāʾ used to pray until he could not reach his bed except by crawling." He said: Ḥammād b. Jaʿfar b. Zayd, that his father informed him, saying: "We went out on a campaign to Kābul, and in the army was Ṣilah b. Ashyam. The people halted at nightfall (al-ʿatamah). I said: 'I will observe his actions to see what people mention of his worship.' He prayed the night prayer, then lay down and sought the people's inattention. When I said: 'The eyes have become still,' he leapt up and entered a thicket near him, and I followed in his tracks. He performed ablution and then stood praying. He said: 'A lion came until it drew near him.' He said: 'I climbed a tree.' He said: 'You would think he did not turn or regard it as [a cub]. When he prostrated, I said: 'Now it will devour him.' It sat down, then he said the salutation and said: 'O beast, seek provision from another place.' It turned away with a roar that mountains would split from. He remained like that. When morning came, he sat and praised Allah, Mighty and Majestic, with praises the like of which I had never heard, as long as Allah willed. Then he said: 'O Allah, I ask You to protect me from the Fire. Can one like me dare to ask You for Paradise?' Then he returned and became as though he had spent the night on soft cushions. And I arose with something of lassitude that Allah knows." He said: "When we approached the enemy's land, the commander said: 'Let no one charge from the army.' He said: 'His mule went off with its load, and he began to pray. They said to him: 'The people have gone.' He went on, then said: 'Leave me to pray two rakʿahs.' They said: 'The people have gone.' He said: 'They are light.' He said: 'He supplicated, then said: 'O Allah, I adjure You to return my mule and its load.' He said: 'It came until it stood before him.' When we met the enemy, he and Hishām b. ʿĀmir charged and dealt them thrusting, striking, and killing. That enemy was broken, and they said: 'Two men of the Arabs did this to us; what if they all fought us?' So they gave the Muslims what they needed." He said: Al-ʿAlāʾ b. Hilāl al-Bāhilī: "A man from Ṣilah's people said to Ṣilah: 'O Abū al-Ṣahbāʾ, I saw in a dream that I was given one honeycomb and you two honeycombs.' He said: 'You have seen good; you will be martyred, and I and my son will be martyred.' On the day of Yazīd b. Ziyād, the Turks met them in Sijistān, and the first army of the Muslims to be routed was that army. Ṣilah said to his son: 'O my son, return to your mother.' He said: 'O my father, do you desire good for yourself and command me to return? Rather, you return; by Allah, you were better for my mother than I.' He said: 'If you say this, then advance.' He fought until he was struck. Ṣilah shot arrows over his body—and he was an archer—until they dispersed from him, then he came walking until he stood over him, supplicated for him, then fought until he was killed." He said: Thābit al-Bunānī: "Ṣilah b. Ashyam was on an expedition with his son. He said: 'O my son, advance and fight so that I may count you as a reward.' He advanced and fought until he was killed, then he himself advanced and was killed. The women gathered at his wife Muʿādhah al-ʿAdawiyyah's, and she said: 'If you have come to congratulate me, then welcome; if you have come for anything else, then return.'" Ibn al-Jawzī, may Allah have mercy on him, said: "This expedition was at the beginning of al-Ḥajjāj's rule." — ʿAbd al-Raḥmān b. Mill b. ʿAmr b. ʿAdī, Abū ʿUthmān al-Nahdī: He lived in the time of the Messenger of Allah ﷺ but did not meet him. He narrated with chains from ʿUmar, Ibn Masʿūd, Abū Mūsā, Salmān, and others. He resided in Kufa. When al-Ḥusayn was killed, he moved to Basra and said: "I will not dwell in a city in which the son of the daughter of the Messenger of Allah ﷺ was killed." He is counted among the mukhaḍramūn. Abū al-Ḥasan al-Akhfash said: "Al-mukhaḍram is from their saying 'māʾ mukhaḍram' when water reaches extreme abundance and becomes wide. So the one who witnessed the Jāhiliyyah and Islam is called mukhaḍram, as though he attained both matters fully. It is also said: 'udhun mukhaḍramah' when an ear is cut off, so it is as though he was cut off from the Jāhiliyyah to Islam." Abū ʿUthmān died in Basra at the beginning of al-Ḥajjāj's governorship, at the age of one hundred and thirty years. From Abū ʿUthmān, he said: "I reached about one hundred and thirty years. There is nothing in which I have not known decrease except my hope, which is as it was." — What came in the biography of Laylā al-Akhyaliyyah. Laylā al-Akhyaliyyah, and she is Laylā bt. ʿAbd Allāh b. al-Raḥḥāl b. Shaddād b. Kaʿb b. Muʿāwiyah, and Muʿāwiyah is al-Akhyal b. ʿUbādah b. ʿAqīl: Tawbah b. al-Ḥumayyir loved her, and she was among the most poetically gifted women; none surpassed her in poetry except Khansāʾ. She satirized al-Nābighah al-Jaʿdī, and among his satire of her was his saying: How can I satirize a poet whose spear is his anus, dyed fingertips, always wearing kohl? She said in response: You have reproached me with this; your mother has the like of it. And what chaste woman is not told: 'Would that she were mine?' She entered upon ʿAbd al-Malik b. Marwān when she had grown old. He said to her: "What did Tawbah see in you that he fell in love with you?" She said: "What did the people see in you that they made you caliph?" He laughed until a black tooth that he used to hide appeared. Between Laylā al-Akhyaliyyah and ʿAbd al-Malik b. Marwān. He said: ʿAbd al-Malik b. Marwān said to Laylā al-Akhyaliyyah: "By Allah, was there ever any evil between you and Tawbah?" She said: "By Him who took his soul while He is able over [the taking of] my soul, there was never any evil between me and him, except that he returned from a journey and I shook his hand, and he squeezed my hand, and I thought he was inclining to some matter." He said: "And after that?" She said to him: And one with a need, we said to him: Do not disclose it, for there is no way to it as long as you live. We have a companion whom it is not right to betray, and you are free for another, and a husband. She said: "No, by Him who took his soul, he never spoke to me with evil until death separated me from him." Between Laylā al-Akhyaliyyah and al-Ḥajjāj. From a mawlā of ʿAnbasah b. Saʿīd b. al-ʿĀṣ, he said: "I used to enter with ʿAnbasah b. Saʿīd [b. al-ʿĀṣ] when he entered upon al-Ḥajjāj. One day he entered and I entered with them, and there was no one with al-Ḥajjāj except ʿAnbasah. I sat down. The chamberlain came and said: 'A woman is at the door.' Al-Ḥajjāj said: 'Admit her.' When al-Ḥajjāj saw her, he lowered his head until I thought his chin had touched the ground. She came and sat before him, and I looked at her and saw an aged woman of good form, with two slave-girls of hers, and behold she was Laylā al-Akhyaliyyah. Al-Ḥajjāj asked her about her lineage, and she stated it to him. He said to her: 'O Laylā, what has brought you to me?' She said: 'The shifting of the stars, the scarcity of clouds, the severity of the cold, the intensity of hardship, and you were, after Allah, Mighty and Majestic, our support.' He said to her: 'Describe to us the mountain passes.' She said: 'The passes are dusty, the earth is barren, the resting place is ailing, the one with dependents is impoverished, the perished is the poor one, the people are in drought, hoping for Allah's mercy. Afflicting years have befallen us that left us no hubaʿ nor rubaʿ, nor a sneezing goat nor a bleating one. They destroyed wealth, dispersed men, and ruined dependents.' Then she said: 'I have composed something about the amir.' He said: 'Recite it.' She began to say: O Ḥajjāj, may your weapon never be blunted; indeed destinies are in the hand of Allah wherever He sees them. Aḥajjāju lā tuʿṭi al-ʿuṣātu munāhāmu wa-lā Allāhu yuʿṭī li-l-ʿuṣāti munāhā Idhā habaṭa al-Ḥajjāju arḍan marīḍatan tatabbaʿa aqṣā dāʾihā fa-shafāhā Shafāhā mina al-dāʾi al-ʿuḍāli alladhī bihā ghulāmun idhā hazza al-qanāta saqāhā Saqāhā fa-rawwāhā bi-shurbi sijālihi dimāʾa rijālin ḥaythu māla ḥashāhā Idhā samiʿa al-Ḥajjāju rizza katībatin aʿadda lahā qabla al-nuzūli qirāhā Aʿadda lahā masmūmatan fārisiyyatan bi-aydī rijālin yaḥlubūna ṣarāhā [Fa-mā walada al-abkāru wa-l-ʿawnu mithlahu bi-baḥrin lā arḍin yajiffu tharāhā] Qāla: fa-lammā qālat hādhā al-bayta, qāla al-Ḥajjāju: qātalahā Allāhu, mā aṣāba ṣifatī shāʿirun mundhu dakhaltu al-ʿIrāqa ghayruhā. Thumma iltafata ilā ʿAnbasata b. Saʿīdin fa-qāla: innī wa-llāhi la-aʿuddu li-l-amri ʿasā an yakūna abadan, thumma iltafata ilayhā fa-qāla: ḥasbuki, fa-qālat: innī qad qultu akthara min hādhā, qāla: ḥasbuki hādhā, wayḥaki! ḥasbuki. Thumma qāla: idhhab yā ghulāmu ilā fulānin fa-qul lahu: iqṭaʿ lisānahā, qāla: fa-amara bi-iḥḍāri al-ḥajjāmi, fa-iltafatat ilayhi fa-qālat: thakilatka ummuka, amā samiʿta mā qāla: innamā amara bi-qaṭʿi lisānī bi-l-ṣilati, fa-baʿatha ilayhi yastathbituhu, fa-stashāṭa al-Ḥajjāju ghaḍaban wa-hamma bi-qaṭʿi lisānihi, wa-qāla: irdudhā. Fa-lammā dakhalt ʿalayhi qālat: kāda wa-amānati Allāhi yaqṭaʿu maqūlī, thumma anshaʾat [taqūlu]: Ḥajjāju anta alladhī mā fawqahu aḥadun illā al-khalīfatu wa-l-mustaghfaru al-ṣamadu Ḥajjāju anta shihābu al-ḥarbi in laqiḥat wa-anta li-l-nāsi nūrun fī al-dujā yuqaddu Thumma aqbala al-Ḥajjāju ʿalā julasāʾihi, fa-qāla: atadrūna man hādhihi? Qālū: lā wa-llāhi ayyuhā al-amīru, illā annā lam nara imraʾatan qaṭṭu afṣaḥa lisānan wa-lā aḥsana muḥāwaratan, wa-lā amlaḥa wajhan, wa-lā arṣana shiʿran minhā. Fa-qāla: hādhihi Laylā al-Akhyaliyyatu allatī māta Tawbatu al-Khafājiyyu min ḥubbihā. Thumma iltafat ilayhā, fa-qāla: anshidīnā yā Laylā baʿḍa mā qāla fīki Tawbatu, fa-qālat: naʿam ayyuhā al-amīru, huwa alladhī yaqūlu: Wa-hal tabkīnī Laylā idhā mittu qablahā wa-qāma ʿalā qabrī al-nisāʾu al-nawāʾiḥu Kamā law aṣāba al-mawtu Laylā bakaytuhā wa-jāda lahā damʿun mina al-ʿayni sāfiḥu Wa-ughbaṭu min Laylā bi-mā lā anāluhu alā kullu mā qarrat bihi al-ʿaynu ṣāliḥu Wa-law anna Laylā al-Akhyaliyyata sallamat ʿalayya wa-dūnī turbatun wa-ṣafāʾiḥu La-sallamtu taslīma al-bashāshāti aw zaqā ilayhā ṣadan min jānibi al-qabri ṣāʾiḥu Fa-qāla lahā al-Ḥajjāju: zīdīnā yā Laylā min shiʿrihi, fa-qālat: huwa alladhī yaqūlu: Ḥamāmata baṭni al-wādiyayni tarannamī saqāki mina al-ghurri al-ghawādī maṭīruhā Abīnī lanā lā zāla rīshuki nāʿiman wa-lā zilti fī khaḍrāʾa ghaḍḍun naḍīruhā Wa-ushrifu bi-l-qūri al-yafāʿi laʿallanī arā nāra Laylā aw yarānī baṣīruhā Wa-kuntu idhā mā jiʾtu Laylā tabarqaʿat fa-qad rābanī minhā al-ghadāta sufūruhā Yaqūlu rijālun lā yaḍīruka naʾyuhā balā kullu mā shaffa al-nufūsa yaḍīruhā Balā qad yaḍīru al-ʿayna an tukthira al-bukā wa-yumnaʿu minhā nawmuhā wa-surūruhā Wa-laqad zaʿamat Laylā bi-annī fājirun li-nafsī tuqāhā aw ʿalayhā fujūruhā Fa-qāla lahā al-Ḥajjāju: mā alladhī rābahu min sufūriki? Qālat: ayyuhā al-amīru, kāna yulimmu binā kathīran, fa-arsala ilayya yawman annī ātīki, wa-faṭina al-ḥayyu fa-arṣadū lahu, fa-lammā atānī safartu lahu, fa-ʿalima anna dhālika li-sharrin, fa-lam nazid ʿalā al-taslīmi wa-l-rujūʿi, fa-qāla: li-llāhi darruki! Fa-hal raʾayti minhu shayʾan takrahīnahu? Qālat: lā wa-llāhi alladhī asʾaluhu an yuṣliḥaka ghayra annahu qāla lī marratan qawlan ẓanantu annahu qad khaḍaʿa li-baʿḍi al-amri, fa-anshaʾtu aqūlu: Wa-dhī ḥājatin qulnā lahu lā tubiḥ bihā fa-laysa ilayhā mā ḥayīta sabīlu Lanā ṣāḥibun lā yanbaghī an nakhūnahu wa-anta li-ukhrā fārighun wa-ḥalīlu Wa-lā wa-alladhī asʾaluhu an yuṣliḥaka mā raʾaytu minhu shayʾan ḥattā farraqa al-mawtu baynī wa-baynahu. Qāla: thumma mādhā? Qālat: thumma lam yalbath an kharaja fī ghazātin lahu wa-awṣā ilā bni ʿammin lahu: idhā atayta al-ḥāḍira min Banī ʿUbādata fa-nādi bi-aʿlā ṣawtika: ʿAfā Allāhu ʿanhā hal abītanna laylatan mina al-dahri lā yasrī ilayya khayāluhā Fa-kharajtu wa-anā aqūlu: Wa-ʿanhu ʿafā rabbī wa-aḥsana ḥālahu fa-ʿazza ʿalaynā ḥājatun lā yanāluhā Qāla: thumma mādhā? Qālat: thumma lam yalbath an māta, fa-atānā naʿyuhu. Qāla: fa-anshidīnā baʿḍa mā atāki fīhi, fa-anshadat taqūlu: Atatki al-ʿadhārā min Khafājata niswatun bi-māʾi shuʾūni al-ʿabrati al-mutaḥādiri Ka-anna fatā al-fityāni Tawbata lam yunikḥ qalāʾiṣa yanfujna al-ḥaṣā bi-l-karākiri Fa-anshadathu, fa-lammā faraghat min al-qaṣīdati qāla Miḥṣanun al-Faqʿasiyyu -wa-kāna min julasāʾi al-Ḥajjāji-: man hādhā alladhī taqūlu hādhihi fīhi, wa-llāhi innī la-aẓunnuhā kādhibatan, fa-naẓarat ilayhi thumma qālat: Ayyuhā al-amīru inna hādhā al-qāʾila law raʾā Tawbata la-sarrahu allā yakūna fī dārihi ʿadhrāʾu illā wa-hiya ḥāmilun minhu. Qāla al-Ḥajjāju: hādhā wa-abīki al-jawābu, wa-qad kunta ʿan hādhā ghaniyyan, thumma qāla lahā: salī yā Laylā tuʿṭay, qālat: uʿṭa, fa-mithluka aʿṭā fa-aḥsana. Qāla: laki ʿishrūna, qālat: zid; fa-mithluka zāda fa-ajmala. Qāla: laki arbaʿūna. Qālat: zid fa-mithluka zāda fa-afḍala, qāla: laki sittūna, qālat: zid fa-mithluka zāda fa-akmala, qāla: laki thamānūna, qālat: zid fa-mithluka zāda fa-tammama, qāla: laki miʾatun, wa-ʿlamī [yā Laylā]: annahā ghanamun, qālat: maʿādha Allāhi ayyuhā al-amīru anta ajwadu jūdan, wa-amjadu majdan, wa-awrā zandan min an tajʿalahā ghanaman, qāla: fa-mā hiya wayḥaki yā Laylā?! Qālat: miʾatu nāqatin bi-ruʿātihā. Fa-amara lahā bihā. Thumma qāla: a-liki ḥājatun baʿdahā? Qālat: tadfaʿu ilayya al-Nābighata al-Jaʿdiyya fī qarnin, qāla: qad faʿaltu, wa-qad kānat tahjūhu wa-yahjūhā, fa-balagha al-Nābighata dhālika, fa-kharaja hāriban, ʿāʾidhan bi-ʿAbdi al-Maliki, fa-ittabaʿathu ilā al-Shāmi, fa-haraba ilā Qutaybata b. Muslimin bi-Khurāsāna, fa-ittabaʿathu ʿalā al-barīdi bi-kitābi al-Ḥajjāji ilā Qutaybata, fa-mātat bi-Qūmisa wa-yuqālu: bi-Ḥulwāna. Wa-fī riwāyatin: bi-Sāwata, fa-qabruhā hunāka. Mawtu Laylā al-Akhyaliyyati wa-qāla: Ibrāhīmu b. Zaydin al-Naysābūriyyu: anna Laylā al-Akhyaliyyata baʿda mawti Tawbata tazawwajat, thumma inna zawjahā baʿda dhālika marra bi-qabri Tawbata wa-Laylā maʿahu, fa-qāla lahā: yā Laylā ataʿrifīna li-man hādhā al-qabru? Fa-qālat: lā, fa-qāla: hādhā qabru Tawbata fa-sallimī ʿalayhi, fa-qālat: imḍi li-shaʾnika, fa-mā turīdu min Tawbata wa-qad baliyat ʿiẓāmuhu, qāla: urīdu takdhībahu, a-laysa huwa al-qāʾilu fī baʿḍi ashʿārihi: Wa-law anna Laylā al-Akhyaliyyata sallamat ʿalayya wa-dūnī turbatun wa-ṣafāʾiḥu La-sallamtu taslīma al-bashāshāti aw zaqā ilayhā ṣadan min jānibi al-qabri ṣāʾiḥu Fa-wa-llāhi lā bariḥtu aw tusallimī ʿalayhi, fa-qālat: al-salāmu ʿalayka yā Tawbatu wa-raḥmatu Allāhi, bāraka Allāhu laka fīmā ṣirta ilayhi. Fa-idhā ṭāʾirun qad kharaja mina al-qabri ḥattā ḍaraba ṣadrahā, fa-shahiqat shahqatan fa-mātat, fa-dufinat ilā jānibi qabrihi, fa-nabatat ʿalā qabrihi shajaratun wa-ʿalā qabrihā shajaratun, fa-ṭālatā fa-ltaffatā.
Tarikh (al-Tabari) 2327No grade recorded
خروج صَالِحِ بْنِ مُسَرِّحٍ أَمِيرِ الصُّفْرِيَّةِ وَشَبِيبِ بْنِ يَزِيدَ على محمد بن مروان ثُمَّ دَخَلَتْ سَنَةُ سِتٍّ وَسَبْعِينَ وَكَانَ فِي أَوَّلِهَا فِي مُسْتَهَلِّ صَفَرٍ مِنْهَا لَيْلَةَ الْأَرْبِعَاءِ اجْتِمَاعُ صَالِحِ بْنِ مُسَرِّحٍ أَمِيرِ الصُّفْرِيَّةِ، وَشَبِيبِ بْنِ يَزِيدَ أَحَدِ شُجْعَانِ الْخَوَارِجِ، فَقَامَ فِيهِمْ صَالِحُ بْنُ مُسَرِّحٍ، فَأَمَرَهُمْ بِتَقْوَى اللَّهِ، وَحَثَّهُمْ عَلَى الْجِهَادِ، وَأَنْ لَا يُقَاتِلُوا أَحَدًا حَتَّى يَدْعُوهُ إِلَى الدُّخُولِ مَعَهُمْ. ثُمَّ مَالُوا إِلَى دَوَابِّ مُحَمَّدِ بْنِ مَرْوَانَ، نَائِبِ الْجَزِيرَةِ لِأَخِيهِ عَبْدِ الْمَلِكِ، فَأَخَذُوهَا فَتَقْوَوْا بِهَا، وَأَقَامُوا بِأَرْضِ دَارَا ثَلَاثَ عَشْرَةَ لَيْلَةً، وَتَحَصَّنَ مِنْهُمْ أَهْلُ دَارَا وَنَصِيبِينَ وَسِنْجَارَ، فَبَعَثَ إِلَيْهِمْ مُحَمَّدُ بْنُ مَرْوَانَ نَائِبُ الْجَزِيرَةِ خَمْسَمِائَةِ فَارِسٍ، عَلَيْهِمْ عَدِيُّ بْنُ عَدِيِّ بْنِ عُمَيْرَةَ، ثُمَّ زَادَهُ خَمْسَمِائَةٍ أُخْرَى، فَسَارَ فِي أَلْفٍ مِنْ حَرَّانَ إِلَيْهِمْ، وَكَأَنَّمَا يُسَاقُ إِلَى الْمَوْتِ وَهُوَ يَنْظُرُ ; لِمَا يَعْلَمُ مِنْ جَلَدِ الْخَوَارِجِ وَقُوَّتِهِمْ وَشِدَّةِ بِأَسِهِمْ، فَلَمَّا الْتَقَى مَعَ الْخَوَارِجِ هَزَمُوهُ هَزِيمَةً شَنِيعَةً بَالِغَةً، وَاحْتَوَوْا عَلَى مَا فِي مُعَسْكَرِهِ، وَرَجَعَ فَلُّهُمْ إِلَى مُحَمَّدِ بْنِ مَرْوَانَ فَغَضِبَ، وَبَعَثَ إِلَيْهِمْ أَلْفًا وَخَمْسَمِائَةٍ مَعَ الْحَارِثِ بْنِ جَعْوَنَةَ، وَأَلْفًا وَخَمْسَمِائَةٍ مَعَ خَالِدِ بْنِ جَزْءٍ السُّلَمِيِّ، وَقَالَ لَهُمَا: أَيُّكُمَا سَبَقَ إِلَيْهِمْ فَهُوَ الْأَمِيرُ عَلَى النَّاسِ. فَسَارُوا إِلَيْهِمْ فِي ثَلَاثَةِ آلَافِ مُقَاتِلٍ، وَالْخَوَارِجُ فِي نَحْوٍ مِنْ مِائَةِ نَفْسٍ، وَعَشَرَةِ أَنْفُسٍ، فَلَمَّا انْتَهَوْا إِلَى آمِدَ تَوَجَّهَ صَالِحٌ إِلَى خَالِدِ بْنِ جَزْءٍ فِي شَطْرِ النَّاسِ، وَوَجَّهَ شَبِيبًا إِلَى الْحَارِثِ بْنِ جَعْوَنَةَ فِي الْبَاقِينَ، فَاقْتَتَلَ النَّاسُ فِي هَذَا الْيَوْمِ قِتَالًا شَدِيدًا إِلَى اللَّيْلِ، فَلَمَّا كَانَ الْمَسَاءُ انْكَفَّ كُلٌّ مِنَ الْفَرِيقَيْنِ عَنِ الْآخَرِ، وَقَدْ قُتِلَ مِنَ الْخَوَارِجِ نَحْوَ السَّبْعِينَ، وَقُتِلَ مِنْ أَصْحَابِ ابْنِ مَرْوَانَ نَحْوَ الثَّلَاثِينَ. مقتل صالح بن مسرح على يد الحارث بن عميرة وَهَرَبَتِ الْخَوَارِجُ فِي اللَّيْلِ، فَخَرَجُوا مِنَ الْجَزِيرَةِ، وَأَخَذُوا فِي أَرْضِ الْمَوْصِلِ، وَمَضَوْا حَتَّى قَطَعُوا الدَّسْكَرَةَ، فَبَعَثَ إِلَيْهِمِ الْحَجَّاجُ ثَلَاثَةَ آلَافٍ مَعَ الْحَارِثِ بْنِ عُمَيْرَةَ، فَسَارَ نَحْوَهُمْ حَتَّى لَحِقَهُمْ بِأَرْضِ الْمَوْصِلِ، وَلَيْسَ مَعَ صَالِحٍ سِوَى تِسْعِينَ رَجُلًا، فَالْتَقَى مَعَهُمْ، وَقَدْ جَعَلَ صَالِحٌ أَصْحَابَهُ ثَلَاثَةَ كَرَادِيسَ ; فَهُوَ فِي كُرْدُوسٍ، وَشَبِيبٌ عَنْ يَمِينِهِ فِي كُرْدُوسٍ، وَسُوَيْدُ بْنُ سُلَيْمَانَ عَنْ يَسَارِهِ فِي كُرْدُوسٍ، وَحَمَلَ عَلَيْهِمُ الْحَارِثُ بْنُ عُمَيْرَةَ، وَعَلَى مَيْمَنَتِهِ أَبُو الرَّوَّاغِ الشَّاكِرِيُّ، وَعَلَى مَيْسَرَتِهِ الزُّبَيْرُ بْنُ الْأَرْوَحِ التَّمِيمِيُّ، فَصَبَرَتِ الْخَوَارِجُ عَلَى قِلَّتِهِمْ صَبْرًا شَدِيدًا، ثُمَّ انْكَشَفَ وَسُوَيْدُ بْنُ سُلَيْمَانَ، ثُمَّ قُتِلَ صَالِحُ بْنُ مُسَرِّحٍ أَمِيرُهُمْ، وَصُرِعَ شَبِيبٌ عَنْ فَرَسِهِ، فَالْتَفَّ عَلَيْهِ بَقِيَّةُ الْخَوَارِجَ حَتَّى احْتَمَلُوهُ، فَدَخَلُوا بِهِ حِصْنًا هُنَالِكَ، وَقَدْ بَقِيَ مَعَهُمْ سَبْعُونَ رَجُلًا، فَأَحَاطَ بِهِمُ الْحَارِثُ بْنُ عُمَيْرَةَ، وَأَمَرَ أَصْحَابَهُ أَنْ يَحْرِقُوا الْبَابَ، فَفَعَلُوا، وَرَجَعَ النَّاسُ إِلَى مُعَسْكَرِهِمْ يَنْتَظِرُونَ حَرِيقَ الْبَابَ، فَيَأْخُذُونَ الْخَوَارِجَ قَهْرًا، فَلَمَّا رَجَعَ النَّاسُ وَاطْمَأَنُّوا خَرَجَتْ عَلَيْهِمُ الْخَوَارِجُ مِنَ الْبَابِ عَلَى الصَّعْبِ وَالذَّلُولِ، فَبَيَّتُوا جَيْشَ الْحَارِثِ بْنِ عُمَيْرَةَ، فَقَتَلُوا مِنْهُمْ مَقْتَلَةً عَظِيمَةً، وَهَرَبَ النَّاسُ سِرَاعًا إِلَى الْمَدَائِنِ، وَاحْتَازَ شَبِيبٌ وَأَصْحَابُهُ مَا فِي مُعَسْكَرِهِمْ، فَكَانَ جَيْشُ الْحَارِثِ بْنِ عُمَيْرَةَ أَوَّلَ جَيْشٍ هَزَمَهُ شَبِيبٌ، وَكَانَ مَقْتَلُ صَالِحِ بْنِ مُسَرِّحٍ فِي يَوْمِ الثُّلَاثَاءِ لِثَلَاثَ عَشْرَةَ لَيْلَةً بَقِيَتْ مِنْ جُمَادَى الْآخِرَةِ مِنْ هَذِهِ السَّنَةِ. دخول شبيب الكوفة ومعه زوجته وَفِيهَا دَخَلَ شَبِيبٌ الْكُوفَةَ وَمَعَهُ زَوْجَتُهُ غَزَالَةُ، وَذَلِكَ أَنَّ شَبِيبًا جَرَتْ لَهُ فُصُولٌ يَطُولُ تَفْصِيلُهَا بَعْدَ مَقْتَلِ صَالِحِ بْنِ مُسَرِّحٍ، وَاجْتَمَعَتْ عَلَيْهِ الْخَوَارِجُ وَبَايَعُوهُ. بعث الحجاج الثقفي البعوث والسرايا إلى شبيب وَبَعَثَ إِلَيْهِ الْحَجَّاجُ جَيْشًا آخَرَ، فَقَاتَلُوهُ فَهَزَمُوهُ ثُمَّ هَزَمَهُمْ بَعْدَ ذَلِكَ، ثُمَّ سَارَ فَحَاصَرَ الْمَدَائِنَ، فَلَمْ يَنَلْ مِنْهَا شَيْئًا، فَسَارَ فَأَخَذَ دَوَابَّ لِلْحَجَّاجِ مِنْ كَلْوَاذَا، وَمِنْ عَزْمِهِ أَنْ يُبَيِّتَ أَهْلَ الْمَدَائِنِ، فَهَرَبَ مَنْ فِيهَا مِنَ الْجُنْدِ إِلَى الْكُوفَةِ فَلَمَّا وَصَلَ الْفَلُّ إِلَى الْحَجَّاجِ جَهَّزَ جَيْشًا أَرْبَعَةَ آلَافِ مُقَاتِلٍ إِلَى شَبِيبٍ، فَمَرُّوا عَلَى الْمَدَائِنِ، ثُمَّ سَارُوا فِي طَلَبِ شَبِيبٍ، فَجَعَلَ شَبِيبٌ يَسِيرُ بَيْنَ أَيْدِيهِمْ قَلِيلًا قَلِيلًا، وَهُوَ يُرِيهِمْ أَنَّهُ خَائِفٌ مِنْهُمْ، ثُمَّ يَكُرُّ فِي كُلِّ وَقْتٍ عَلَى الْمُقَدِّمَةِ فَيَكْسِرُهَا، وَيَنْهَبُ مَا فِيهَا، وَلَا يُوَاجِهُ أَحَدًا إِلَّا هَزَمَهُ، وَالْحَجَّاجُ يُلِحُّ فِي طَلَبِهِ، وَيُجَهِّزُ إِلَيْهِ السَّرَايَا وَالْبُعُوثَ وَالْمَدَدَ، وَشَبِيبٌ لَا يُبَالِي بِأَحَدٍ، وَإِنَّ مَا مَعَهُ مِائَةٌ وَسِتُّونَ فَارِسًا، وَهَذَا مِنْ أَعْجَبِ الْعَجَبِ، ثُمَّ سَارَ مِنْ طَرِيقٍ أُخْرَى حَتَّى وَاجَهَ الْكُوفَةَ، وَهُوَ يُرِيدُ أَنْ يُحَاصِرَهَا، فَخَرَجَ الْجَيْشُ بِكَمَالِهِ إِلَى السَّبَخَةِ لِقِتَالِهِ، وَبِلَغَهُ ذَلِكَ فَلَمْ يُبَالِ بِهِمْ، وَانْزَعَجَ النَّاسُ، وَخَافُوا مِنْهُ وَفَرِقُوا، وَهَمُّوا أَنْ يَدْخُلُوا الْكُوفَةَ خَوْفًا مِنْهُ، فَيَتَحَصَّنُوا فِيهَا مِنْهُ، حَتَّى قِيلَ لَهُمْ: إِنَّ سُوَيْدُ بْنُ عَبْدِ الرَّحْمَنِ فِي آثَارِهِمْ، وَقَدِ اقْتَرَبَ مِنْهُمْ، وَشَبِيبٌ نَازِلٌ بِالْكُوفَةِ بِالدَّيْرِ، لَيْسَ عِنْدَهُ خَبَرٌ مِنْهُمْ وَلَا خَوْفٌ، وَقَدْ أَمَرَ بِطَعَامٍ وَشِوَاءٍ أَنْ يُصْنَعَ لَهُ، فَقِيلَ لَهُ: قَدْ جَاءَكَ الْجُنْدُ فَأَدْرِكْ نَفْسَكَ. فَجَعَلَ لَا يَلْتَفِتُ إِلَى ذَلِكَ وَلَا يَكْتَرِثُ بِهِمْ، وَيَقُولُ لِلدِّهْقَانِ الَّذِي يَصْنَعُ لَهُ الطَّعَامَ: عَجِّلْ بِهِ. فَلَمَّا اسْتَوَى أَكَلَهُ، ثُمَّ تَوَضَّأَ، ثُمَّ صَلَّى بِأَصْحَابِهِ صَلَاةً تَامَّةً بِتَطْوِيلٍ وَطُمَأْنِينَةٍ، ثُمَّ لَبِسَ دِرْعَهُ، وَتَقَلَّدَ سَيْفَيْنِ، وَأَخَذَ عَمُودَ حَدِيدٍ، ثُمَّ قَالَ: أَسْرِجُوا لِي الْبَغْلَةَ. فَقَالَ لَهُ أَخُوهُ مُصَادٌ: أَفِي هَذَا الْيَوْمِ تَرْكَبُ بَغْلَةً، وَقَدْ أَحَاطَ بِكَ الْأَعْدَاءُ مِنْ كُلِّ جَانِبٍ ؟ قَالَ: نَعَمْ. فَرَكِبَهَا، ثُمَّ فَتَحَ بَابَ الدَّيْرِ الَّذِي هُوَ فِيهِ، وَهُوَ يَقُولُ: أَنَا أَبُو الْمُدَلَّهِ، لَا حُكْمَ إِلَّا لِلَّهِ، وَتَقَدَّمَ إِلَى أَمِيرِ الْجَيْشِ الَّذِي تَقَدَّمُوا إِلَيْهِ، فَضَرَبَهُ بِالْعَمُودِ الْحَدِيدِ فَقَتَلَهُ، وَهُوَ سَعِيدُ بْنُ الْمُجَالِدِ، وَحَمَلَ عَلَى الْجَيْشِ الْآخَرِ الْكَثِيفِ فَصَرَعَ أَمِيرَهُ، وَهَرَبَ النَّاسُ مِنْ بَيْنِ يَدَيْهِ، وَلَجَئُوا إِلَى الْكُوفَةِ. محاربة شبيب أهل البادية وَمَضَى شَبِيبٌ حَتَّى أَغَارَ عَلَى أَسْفَلِ الْفُرَاتِ، وَقَتَلَ جَمَاعَةً هُنَاكَ. دخول شبيب الكوفة وَخَرَجَ الْحَجَّاجُ مِنَ الْكُوفَةِ إِلَى الْبَصْرَةِ، وَاسْتَخْلَفَ عَلَى الْكُوفَةِ عُرْوَةَ بْنَ الْمُغِيرَةِ بْنِ شُعْبَةَ، ثُمَّ اقْتَرَبَ شَبِيبٌ مِنَ الْكُوفَةِ يُرِيدُ دُخُولَهَا، فَأَعْلَمَ الدَّهَاقِينُ عُرْوَةَ بْنَ الْمُغِيرَةِ بِذَلِكَ، فَكَتَبَ إِلَى الْحَجَّاجِ يُعْلِمُهُ بِذَلِكَ، فَأَسْرَعَ الْحَجَّاجُ الْخُرُوجَ مِنَ الْبَصْرَةِ، وَقَصَدَ الْكُوفَةَ، فَأَسْرَعَ السَّيْرَ، وَبَادَرَهُ شَبِيبٌ إِلَى الْكُوفَةِ، فَسَبَقَهُ الْحَجَّاجُ إِلَيْهَا، فَدَخَلَهَا الْعَصْرَ. ضربة شبيب وَوَصَلَ شَبِيبٌ إِلَى الْمِرْبَدِ عِنْدَ الْغُرُوبِ، فَلَمَّا كَانَ آخِرُ اللَّيْلِ دَخَلَ شَبِيبٌ الْكُوفَةَ، وَقَصَدَ قَصْرَ الْإِمَارَةِ، فَضَرَبَ بَابَهُ بِعَمُودِهِ الْحَدِيدِ، فَأَثَّرَتْ ضَرْبَتُهُ فِي الْبَابِ، فَكَانَتْ تُعْرَفُ بَعْدَ ذَلِكَ؛ يُقَالُ: هَذِهِ ضَرْبَةُ شَبِيبٍ، وَسَلَكَ فِي طُرُقِ الْمَدِينَةِ، وَتَقَصَّدَ مَحَالَّ الْقَبَائِلِ، وَقَتَلَ رِجَالًا مِنْ رُؤَسَاءِ أَهْلِ الْكُوفَةِ وَأَشْرَافِهِمْ، مِنْهُمْ أَبُو سُلَيْمٍ وَالِدُ لَيْثِ بْنِ أَبِي سُلَيْمٍ، وَعَدِيُّ بْنِ عَمْرٍو، وَأَزْهَرُ بْنُ عَبْدِ اللَّهِ الْعَامِرِيُّ، فِي طَائِفَةٍ كَثِيرَةٍ مِنْ أَهْلِ الْكُوفَةِ، وَكَانَ مَعَ شَبِيبٍ امْرَأَتُهُ غَزَالَةُ، وَكَانَتْ مَعْرُوفَةً بِالشَّجَاعَةِ، فَدَخَلَتْ مَسْجِدَ الْكُوفَةِ، وَجَلَسَتْ عَلَى مِنْبَرِهِ، وَجَعَلَتْ تَذُمُّ بَنِي مَرْوَانَ. وَنَادَى الْحَجَّاجُ فِي النَّاسِ: يَا خَيْلَ اللَّهِ ارْكَبِي وَأَبْشِرِي. فَخَرَجَ شَبِيبٌ مِنَ الْكُوفَةِ، فَجَهَّزَ الْحَجَّاجُ فِي أَثَرِهِ سِتَّةَ آلَافِ مُقَاتِلٍ، فَسَارُوا وَرَاءَهُ، وَهُوَ بَيْنَ أَيْدِيهِمْ، يَنْعَسُ وَيَهُزُّ رَأْسَهُ، وَفِي أَوْقَاتٍ كَثِيرَةٍ يَكُرُّ عَلَيْهِمْ شَبِيبٌ، فَيَقْتُلُ مِنْهُمْ جَمَاعَةً، حَتَّى قَتَلَ مَنْ جَيْشِ الْحَجَّاجِ خَلْقًا كَثِيرًا، وَقَتَلَ جَمَاعَةً مِنَ الْأُمَرَاءِ، مِنْهُمْ: زَائِدَةُ بْنُ قُدَامَةَ - قَتَلَهُ شَبِيبٌ، وَهُوَ ابْنُ عَمِّ الْمُخْتَارِ - مُحَارَبَةِ شَبِيبٍ عَبْدَ الرَّحْمَنِ بْنَ مُحَمَّدِ بْنِ الْأَشْعَثِ وَقَتْلِ عُثْمَانَ بْنِ قَطَنٍ فَوَجَّهَ الْحَجَّاجُ مَكَانَهُ لِحَرْبِهِ عَبْدَ الرَّحْمَنِ بْنِ الْأَشْعَثِ، فَلَمْ يُقَابِلْ شَبِيبًا وَرَجَعَ، فَوَجَّهَ مَكَانَهُ عُثْمَانَ بْنَ قَطَنٍ الْحَارِثِيَّ، فَالْتَقَوْا فِي آخِرِ السَّنَةِ، فَقُتِلَ عُثْمَانُ بْنُ قَطَنٍ، وَانْهَزَمَتْ جُمُوعُهُ بَعْدَ أَنْ قُتِلَ مِنْ أَصْحَابِهِ سِتُّمِائَةِ نَفْسٍ، فَمِنْ أَعْيَانِهِمْ عَقِيلُ بْنُ شَدَّادٍ السَّلُولِيُّ، وَخَالِدُ بْنُ نَهِيكٍ الْكِنْدِيُّ، وَالْأَسْوَدُ بْنُ رَبِيعَةَ. استفحال أمر شبيب وَاسْتَفْحَلَ أَمْرُ شَبِيبٍ، وَتَزَلْزَلَ لَهُ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ، وَ الْحَجَّاجُ، وَسَائِرُ الْأُمَرَاءِ، وَخَافَ عَبْدُ الْمَلِكِ مِنْهُ خَوْفًا شَدِيدًا، فَبَعَثَ لَهُ جَيْشًا مِنْ أَهْلِ الشَّامِ، فَقَدِمُوا فِي السَّنَةِ الْآتِيَةِ، وَإِنَّ مَا مَعَ شَبِيبٍ شِرْذِمَةٌ قَلِيلَةٌ، وَقَدْ مَلَأَ قُلُوبَ النَّاسِ رُعْبًا، وَجَرَتْ خُطُوبٌ كَثِيرَةٌ لَهُ مَعَهُمْ، وَلَمْ يَزَلْ ذَلِكَ دَأْبَهُ وَدَأْبَهُمْ حَتَّى اسْتَهَلَّتْ هَذِهِ السَّنَةُ. أول من ضرب الدراهم والدنانير المنقوشة قَالَ ابْنُ جَرِيرٍ: وَفِي هَذِهِ السَّنَةِ نَقَشَ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ عَلَى الدَّرَاهِمِ وَالدَّنَانِيرِ، وَهُوَ أَوَّلُ مَنْ نَقَشَهَا. وَقَالَ الْقَاضِي الْمَاوَرْدِيُّ فِي كِتَابِ " الْأَحْكَامِ السُّلْطَانِيَّةِ ": اخْتُلِفَ فِي أَوَّلِ مَنْ ضَرَبَهَا بِالْعَرَبِيَّةِ فِي الْإِسْلَامِ ; فَقَالَ سَعِيدُ بْنُ الْمُسَيَّبِ: أَوَّلُ مَنْ ضَرَبَ الدَّرَاهِمَ الْمَنْقُوشَةَ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ، وَكَانَتِ الدَّنَانِيرُ رُومِيَّةٌ، وَالدَّرَاهِمُ كِسْرَوِيَّةٌ. قَالَ أَبُو الزِّنَادِ وَكَانَ نَقْشُهُ لَهَا فِي سَنَةِ أَرْبَعٍ وَسَبْعِينَ. وَقَالَ الْمَدَائِنِيُّ: خَمْسٍ وَسَبْعِينَ. وَضُرِبَتْ فِي الْآفَاقِ سَنَةَ سِتَّةٍ وَسَبْعِينَ. وَذَكَرَ أَنَّهُ ضُرِبَ عَلَى الْجَانِبِ الْوَاحِدِ مِنْهَا " اللَّهُ أَحَدٌ "، وَعَلَى الْوَجْهِ الْآخَرِ " اللَّهُ الصَّمَدُ "، قَالَ: وَحَكَى يَحْيَى بْنُ النُّعْمَانِ الْغِفَارِيُّ، عَنْ أَبِيهِ، أَنَّ أَوَّلَ مَنْ ضَرَبَ الدَّرَاهِمَ مُصْعَبُ بْنُ الزُّبَيْرِ، عَنْ أَمْرِ أَخِيهِ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ، سَنَةَ سَبْعِينَ، عَلَى ضَرْبِ الْأَكَاسِرَةِ، وَعَلَيْهَا " الْمُلْكُ بَرَكَةٌ " مِنْ جَانِبٍ، وَ " لِلَّهِ " مِنْ جَانِبٍ، ثُمَّ غَيَّرَهَا الْحَجَّاجُ، وَكَتَبَ اسْمَهُ عَلَيْهَا مِنْ جَانِبٍ، ثُمَّ خَلَّصَهَا بَعْدَهُ يُوسُفُ بْنُ هُبَيْرَةَ فِي أَيَّامِ يَزِيدَ بْنِ عَبْدِ الْمَلِكِ، ثُمَّ خَلَّصَهَا أَجْوَدَ مِنْهَا خَالِدُ بْنُ عَبْدِ اللَّهِ الْقَسْرِيُّ فِي أَيَّامِ هِشَامٍ، ثُمَّ يُوسُفُ بْنُ عُمَرَ أَجْوَدَ مِنْهُمْ كُلِّهِمْ. وَلِذَلِكَ كَانَ الْمَنْصُورُ لَا يَقْبَلُ مِنْهَا إِلَّا الْهُبَيْرِيَّةَ وَالْخَالِدِيَّةَ وَالْيُوسُفِيَّةَ. وَذَكَرَ أَنَّهُ قَدْ كَانَ لِلنَّاسِ نُقُودٌ مُخْتَلِفَةٌ، مِنْهَا الدِّرْهَمُ الْبَغْلِيُّ، وَكَانَ ثَمَانِيَةَ دَوَانِقَ، وَالطَّبَرِيُّ وَكَانَ أَرْبَعَةَ دَوَانِقَ، وَالْمِصْرِيُّ ثَلَاثَةَ دَوَانِقَ، وَالْيَمَنِيُّ دَانَقًا، فَجَمَعَ عُمَرُ بْنُ الْخَطَّابِ بَيْنَ الْبَغْلِيِّ وَالطَّبَرِيِّ، ثُمَّ أَخَذَ نِصْفَهَا فَجَعَلَهُ الدِّرْهَمَ الشَّرْعِيَّ، وَهُوَ نِصْفُ مِثْقَالٍ وَخُمْسُ مِثْقَالٍ، وَذَكَرُوا أَنَّ الْمِثْقَالَ لَمْ يُغَيِّرُوا وَزْنَهُ فِي جَاهِلِيَّةٍ وَلَا إِسْلَامٍ، وَفِي هَذَا نَظَرٌ، وَاللَّهُ أَعْلَمُ. ميلاد مروان الحمار وَفِيهَا وُلِدَ مَرْوَانُ بْنُ مُحَمَّدِ بْنِ مَرْوَانَ بْنِ الْحَكَمِ، وَهُوَ مَرْوَانُ الْحِمَارُ، آخِرُ مَنْ تَوَلَّى الْخِلَافَةَ مِنْ بَنِي أُمَيَّةَ بِالشَّامِ، وَمِنْهُ أَخَذَهَا بَنُو الْعَبَّاسِ. تولية أبان بن عثمان نيابة المدينة وحجه بالناس في هذه السنة وَفِيهَا وَلَّى عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ نِيَابَةَ الْمَدِينَةِ لَأَبَانِ بْنِ عُثْمَانَ، وَعَزَلَ عَنْهَا يَحْيَى بْنَ مَرْوَانَ عَمَّهُ، وَاسْتَدْعَاهُ إِلَى الشَّامِ. من حج بالناس في هذه السنة وَفِيهَا حَجَّ بِالنَّاسِ أَبَانِ بْنِ عُثْمَانَ بْنِ عَفَّانَ نَائِبَ الْمَدِينَةِ، وَكَانَ عَلَى إِمْرَةِ الْعِرَاقِ الْحَجَّاجُ، وَعَلَى خُرَاسَانَ أُمَيَّةُ بْنُ عَبْدِ اللَّهِ، وَاللَّهُ أَعْلَمُ. وَفَدَ يَحْيَى بْنُ الْحَكَمِ وَفِي هَذِهِ السَّنَةِ وَفَدَ يَحْيَى بْنُ الْحَكَمِ عَلَى عَبْدِ الْمَلِكِ. غزو الروم من ناحية ملطية وَفِيهَا غَزَا مُحَمَّدُ بْنُ مَرْوَانَ الرُّومَ مِنْ نَاحِيَةِ مَلَطْيَةَ. ميلاد مروان بن محمد وَفِيهَا: وُلِدَ مَرْوَانُ بْنُ مُحَمَّدِ بْنِ مَرْوَانَ.
✧ The emergence of Ṣāliḥ b. Musarriḥ, commander of the Ṣufriyyah, and Shabīb b. Yazīd against Muḥammad b. Marwān Then the year seventy-six began. At its beginning, on the night of Wednesday at the start of Ṣafar, there was the gathering of Ṣāliḥ b. Musarriḥ, commander of the Ṣufriyyah, and Shabīb b. Yazīd, one of the brave men of the Khawārij. Ṣāliḥ b. Musarriḥ stood among them, commanded them to fear God, urged them to jihād, and that they should not fight anyone until they had called him to join them. Then they turned to the mounts of Muḥammad b. Marwān, the governor of al-Jazīrah for his brother ʿAbd al-Malik, and took them, thereby strengthening themselves. They stayed in the land of Dārā for thirteen nights, and the people of Dārā, Naṣībīn, and Sinjār fortified themselves against them. Muḥammad b. Marwān, the governor of al-Jazīrah, sent against them five hundred horsemen, commanded by ʿAdī b. ʿAdī b. ʿUmayrah, then reinforced him with another five hundred. He marched from Ḥarrān against them with a thousand, as if he were being driven to death while he looked on, because he knew of the fortitude of the Khawārij, their strength, and the severity of their might. When he met the Khawārij, they routed him in a disgraceful and complete rout, and seized what was in his camp. His survivors returned to Muḥammad b. Marwān, who was angered, and sent against them fifteen hundred with al-Ḥārith b. Jaʿwanah, and fifteen hundred with Khālid b. Jazʾ al-Sulamī. He said to the two of them: "Whichever of you reaches them first will be the commander over the people." They marched against them with three thousand fighting men, while the Khawārij were about a hundred and ten men. When they reached Āmid, Ṣāliḥ headed toward Khālid b. Jazʾ with half the people, and he dispatched Shabīb against al-Ḥārith b. Jaʿwanah with the rest. The people fought a severe battle that day until nightfall. When evening came, each of the two parties withdrew from the other, and about seventy of the Khawārij had been killed, while about thirty of Ibn Marwān's men had been killed. The killing of Ṣāliḥ b. Musarriḥ at the hands of al-Ḥārith b. ʿUmayrah The Khawārij fled by night, leaving al-Jazīrah and entering the land of al-Mawṣil. They continued until they crossed al-Daskarah. Al-Ḥajjāj sent against them three thousand with al-Ḥārith b. ʿUmayrah, who marched toward them until he caught up with them in the land of al-Mawṣil, while Ṣāliḥ had only ninety men with him. He met them, and Ṣāliḥ had formed his companions into three squadrons: he was in one squadron, Shabīb was on his right in another squadron, and Suwayd b. Sulaymān was on his left in another squadron. Al-Ḥārith b. ʿUmayrah charged them, with Abū al-Rawwāgh al-Shākirī on his right wing and al-Zubayr b. al-Arwaḥ al-Tamīmī on his left wing. The Khawārij, despite their small number, held firm with great steadfastness. Then Suwayd b. Sulaymān was exposed, and then Ṣāliḥ b. Musarriḥ, their commander, was killed. Shabīb was thrown from his horse, and the rest of the Khawārij gathered around him until they carried him off and entered with him into a fortress nearby. Seventy men remained with them. Al-Ḥārith b. ʿUmayrah surrounded them and ordered his men to burn the gate, and they did so. The people returned to their camp, waiting for the gate to burn so that they could take the Khawārij by force. When the people returned and felt secure, the Khawārij came out upon them from the gate on the rough and the smooth, and they fell upon the army of al-Ḥārith b. ʿUmayrah by night, killing a great number of them. The people fled quickly to al-Madāʾin, and Shabīb and his companions seized what was in their camp. Thus the army of al-Ḥārith b. ʿUmayrah was the first army that Shabīb routed. The death of Ṣāliḥ b. Musarriḥ was on Tuesday, thirteen nights remaining of Jumādā al-Ākhirah of this year. Shabīb's entry into al-Kūfah with his wife In this year, Shabīb entered al-Kūfah with his wife Ghazālah. That was because after the death of Ṣāliḥ b. Musarriḥ, Shabīb had episodes that would take long to detail, and the Khawārij gathered around him and pledged allegiance to him. Al-Ḥajjāj al-Thaqafī's dispatch of expeditions and raiding parties against Shabīb Al-Ḥajjāj sent another army against him. They fought him and routed him, but then he routed them after that. Then he marched and besieged al-Madāʾin but gained nothing from it. He marched on and seized mounts belonging to al-Ḥajjāj from Kalwādhā. It was his intention to fall upon the people of al-Madāʾin by night, but the troops inside it fled to al-Kūfah. When the survivors reached al-Ḥajjāj, he equipped an army of four thousand fighting men against Shabīb. They passed by al-Madāʾin and then marched in pursuit of Shabīb. Shabīb proceeded ahead of them little by little, making them think he was afraid of them, then he charged at the vanguard at every moment, breaking it and plundering what was in it. He faced no one without routing him. Al-Ḥajjāj persisted in pursuing him and sent raiding parties, expeditions, and reinforcements against him, while Shabīb cared about no one, even though he had only a hundred and sixty horsemen with him. This is among the most astonishing of wonders. Then he marched by another route until he faced al-Kūfah, intending to besiege it. The entire army went out to al-Sabakhah to fight him. That news reached him, but he paid no attention to them. The people became agitated and feared him, and they panicked. They considered entering al-Kūfah out of fear of him, to fortify themselves in it against him, until it was said to them: "Suwayd b. ʿAbd al-Raḥmān is on their tracks and has drawn near to them. Shabīb is encamped at al-Kūfah at the monastery, with no news of them and no fear. He has ordered food and roast meat to be prepared for him." It was said to him: "The troops have come to you; save yourself." But he paid no attention to that and did not care about them. He said to the village chief who was preparing the food for him: "Hurry with it." When it was ready, he ate it, then performed ablution, then prayed with his companions a complete prayer with prolongation and tranquility. Then he put on his coat of mail, girded himself with two swords, took an iron mace, and said: "Saddle the mule for me." His brother Muṣād said to him: "On this day you ride a mule, when the enemies have surrounded you on every side?" He said: "Yes." He mounted it, then opened the gate of the monastery in which he was, saying: "I am Abū al-Mudallah; no judgment except God's." He advanced toward the commander of the army that had come against him and struck him with the iron mace, killing him. That was Saʿīd b. al-Mujālid. Then he charged the other dense army and brought down its commander, and the people fled before him and took refuge in al-Kūfah. Shabīb's fighting the people of the desert Shabīb went on until he raided the lower Euphrates and killed a group there. Shabīb's entry into al-Kūfah Al-Ḥajjāj left al-Kūfah for al-Baṣrah, leaving ʿUrwah b. al-Mughīrah b. Shuʿbah as his deputy over al-Kūfah. Then Shabīb drew near to al-Kūfah, intending to enter it. The village chiefs informed ʿUrwah b. al-Mughīrah of that, and he wrote to al-Ḥajjāj informing him. Al-Ḥajjāj hastened to leave al-Baṣrah and made for al-Kūfah, traveling quickly. Shabīb raced him to al-Kūfah, but al-Ḥajjāj preceded him there and entered it in the afternoon. The blow of Shabīb Shabīb reached al-Mirbad at sunset. At the end of the night, Shabīb entered al-Kūfah and made for the palace of the emirate. He struck its gate with his iron mace, and his blow left a mark on the gate. It was known thereafter; it was said: "This is the blow of Shabīb." He went through the streets of the city, heading for the quarters of the tribes, and killed men from among the chiefs and nobles of the people of al-Kūfah. Among them were Abū Sulaym, the father of Layth b. Abī Sulaym, ʿAdī b. ʿAmr, and Azhar b. ʿAbd Allāh al-ʿĀmirī, along with a large group of the people of al-Kūfah. Shabīb had with him his wife Ghazālah, who was known for bravery. She entered the mosque of al-Kūfah, sat upon its pulpit, and began to revile the Banū Marwān. Al-Ḥajjāj called out among the people: "O cavalry of God, mount and rejoice!" Shabīb left al-Kūfah, and al-Ḥajjāj equipped six thousand fighting men in his pursuit. They marched behind him while he was ahead of them, dozing and nodding his head. At many times Shabīb charged at them and killed a group of them, until he killed a great many of the army of al-Ḥajjāj, and killed a group of commanders. Among them was Zāʾidah b. Qudāmah—Shabīb killed him, and he was the cousin of al-Mukhtār— Shabīb's fighting ʿAbd al-Raḥmān b. Muḥammad b. al-Ashʿath and the killing of ʿUthmān b. Qaṭan Then al-Ḥajjāj sent in his place to fight him ʿAbd al-Raḥmān b. al-Ashʿath, but he did not confront Shabīb and returned. He sent in his place ʿUthmān b. Qaṭan al-Ḥārithī. They met at the end of the year, and ʿUthmān b. Qaṭan was killed, and his forces were routed after six hundred of his companions had been killed. Among their notables were ʿAqīl b. Shaddād al-Salūlī, Khālid b. Nahīk al-Kindī, and al-Aswad b. Rabīʿah. The escalation of Shabīb's affair Shabīb's affair grew serious, and ʿAbd al-Malik b. Marwān, al-Ḥajjāj, and the rest of the commanders were shaken by him. ʿAbd al-Malik feared him with intense fear, so he sent against him an army from the people of Syria. They arrived in the following year. Shabīb had with him only a small band, yet he filled the hearts of the people with terror, and many events occurred between him and them. That remained his practice and theirs until this year began. The first to strike minted dirhams and dinars Ibn Jarīr said: In this year, ʿAbd al-Malik b. Marwān inscribed the dirhams and dinars, and he was the first to inscribe them. Al-Qāḍī al-Māwardī said in his book al-Aḥkām al-Sulṭāniyyah: There is disagreement about the first to strike them in Arabic in Islam. Saʿīd b. al-Musayyab said: The first to strike minted dirhams was ʿAbd al-Malik b. Marwān, while the dinars had been Byzantine and the dirhams Sasanian. Abū al-Zinād said: His inscribing of them was in the year seventy-four. Al-Madāʾinī said: Seventy-five. They were struck in the regions in the year seventy-six. He mentioned that on one side of them was struck "God is One," and on the other face "God, the Eternal." He said: Yaḥyā b. al-Nuʿmān al-Ghifārī related from his father that the first to strike dirhams was Muṣʿab b. al-Zubayr, by the order of his brother ʿAbd Allāh b. al-Zubayr, in the year seventy, in the manner of the Sasanian coinage, bearing "Kingship is a blessing" on one side and "To God" on the other. Then al-Ḥajjāj changed them and wrote his name on them on one side. Then Yūsuf b. Hubayrah purified them after him in the days of Yazīd b. ʿAbd al-Malik. Then Khālid b. ʿAbd Allāh al-Qasrī purified them better than that in the days of Hishām. Then Yūsuf b. ʿUmar, better than all of them. For that reason, al-Manṣūr would accept only the Hubayrī, the Khālidī, and the Yūsufī from among them. He mentioned that the people had various coins, among them the Baghlī dirham, which was eight dāniqs; the Ṭabarī, which was four dāniqs; the Miṣrī, three dāniqs; and the Yamanī, one dāniq. ʿUmar b. al-Khaṭṭāb combined the Baghlī and the Ṭabarī, then took half of them and made it the legal dirham, which is half a mithqāl and one-fifth of a mithqāl. They mentioned that the mithqāl's weight was not changed in the Jāhiliyyah or in Islam, but this is debatable, and God knows best. The birth of Marwān al-Ḥimār In this year was born Marwān b. Muḥammad b. Marwān b. al-Ḥakam, who is Marwān al-Ḥimār, the last of the Banū Umayyah to hold the caliphate in Syria, and from him the Banū al-ʿAbbās took it. The appointment of Abān b. ʿUthmān as governor of al-Madīnah and his leading the pilgrimage this year In this year, ʿAbd al-Malik b. Marwān appointed Abān b. ʿUthmān as governor of al-Madīnah, dismissing from it his uncle Yaḥyā b. Marwān, and summoned him to Syria. Who led the people in pilgrimage this year In this year, Abān b. ʿUthmān b. ʿAffān, the governor of al-Madīnah, led the people in pilgrimage. Over the governorship of Iraq was al-Ḥajjāj, and over Khurāsān was Umayyah b. ʿAbd Allāh, and God knows best. The delegation of Yaḥyā b. al-Ḥakam In this year, Yaḥyā b. al-Ḥakam came as a delegate to ʿAbd al-Malik. The raid against the Byzantines from the direction of Malaṭyah In this year, Muḥammad b. Marwān raided the Byzantines from the direction of Malaṭyah. The birth of Marwān b. Muḥammad In this year, Marwān b. Muḥammad b. Marwān was born.
Tarikh (al-Tabari) 2328No grade recorded
زُهَيْرُ بْنُ قَيْسٍ الْبَلَوِيُّ زُهَيْرُ بْنُ قَيْسٍ الْبَلَوِيُّ شَهِدَ فَتْحَ مِصْرَ وَسَكَنَهَا، لَهُ صُحْبَةٌ، قَتَلَتْهُ الرُّومُ بِبَرْقَةَ مِنْ بِلَادِ الْمَغْرِبِ، وَذَلِكَ أَنَّ الصَّرِيخَ أَتَى الْحَاكِمَ بِمِصْرَ - وَهُوَ عَبْدُ الْعَزِيزِ بْنُ مَرْوَانَ - أَنَّ الرُّومَ نَزَلُوا بَرْقَةَ، فَأَمَرَهُ بِالنُّهُوضِ إِلَيْهِمْ، فَسَاقَ زُهَيْرٌ وَمَعَهُ أَرْبَعُونَ نَفْسًا، فَوَجَدَ الرُّومَ، فَأَرَادَ أَنْ يَكُفَّ عَنِ الْقِتَالِ حَتَّى يَلْحَقَهُ الْعَسْكَرُ، فَقَالُوا: يَا أَبَا شَدَّادٍ، احْمِلْ بِنَا عَلَيْهِمْ. فَحَمَلُوا، فَقُتِلُوا جَمِيعًا. الْمُنْذِرُ بْنُ الْجَارُودِ مَاتَ فِي هَذِهِ السَّنَةِ. تَوَلَّى بَيْتَ الْمَالِ، وَوَفَدَ عَلَى مُعَاوِيَةَ، وَاللَّهُ سُبْحَانَهُ أَعْلَمُ. حَبَّةُ بْنُ جُوَيْنٍ الْعُرَنِيُّ وَفِيهَا مَاتَ حَبَّةُ بْنُ جُوَيْنٍ الْعُرَنِيُّ صَاحِبُ عَلِيٍّ. ( حَبَّةُ بِالْحَاءِ الْمُهْمَلَةِ، وَبِالْبَاءِ الْمُوَحَّدَةِ، وَهُوَ مَنْسُوبٌ إِلَى عُرَنَةَ، بِالْعَيْنِ الْمُهْمَلَةِ الْمَضْمُومَةِ، وَالرَّاءِ الْمُهْمَلَةِ، وَالنُّونِ ). الْأَسْوَدُ بْنُ يَزِيدَ بْنِ قَيْسِ الْأَسْوَدُ بْنُ يَزِيدَ بْنِ قَيْسِ بْنِ عَبْدِ اللَّهِ، أَبُو عَمْرٍو: وَهُوَ ابْنُ أَخِي عَلْقَمَةَ بْنِ قَيْسٍ، وَهُوَ أَكْبَرُ مِنْ عَلْقَمَةَ. رَوَى عَنْ أَبِي بَكْرٍ، وَعُمَرَ، وَعَلِيٍّ، وَابْنِ مَسْعُودٍ، وَمُعَاذٍ، وَسَلْمَانَ، وَأَبِي مُوسَى وَعَائِشَةَ. وَلَمْ يَرْوِ عَنْ عُثْمَانَ شَيْئًا. وَكَانَ يَصُومُ الدَّهْرَ، فَذَهَبَتْ إِحْدَى عَيْنَيْهِ، وَكَانَ لِسَانُهُ يَسْوَدُّ مِنْ شِدَّةِ الْحَرِّ، فَيُقَالُ لَهُ: لَا تُعَذِّبْ هَذَا الْجَسَدَ، فَيَقُولُ: إِنَّمَا أُرِيدُ لَهُ الرَّاحَةَ. وَعَنْ عَلْقَمَةَ بْنِ مَرْثَدٍ، قَالَ: كَانَ الْأَسْوَدُ بْنُ يَزِيدَ يَجْتَهِدُ فِي الْعِبَادَةِ، يَصُومُ حَتَّى يَخْضَرَّ وَيَصْفَرَّ، فَلَمَّا احْتُضِرَ بَكَى، فَقِيلَ لَهُ: مَا هَذَا الْجَزَعُ؟ فَقَالَ: مَا لِي لَا أَجْزَعُ، وَمَنْ أَحَقُّ بِذَلِكَ مِنِّي، وَاللَّهِ لَوْ أُتِيتُ بِالْمَغْفِرَةِ مِنَ اللَّهِ عَزَّ وَجَلَّ لَأَهَمَّنِي الْحَيَاءُ مِنْهُ مِمَّا قَدْ صَنَعْتُ. إِنَّ الرَّجُلَ لَيَكُونُ بَيْنَهُ وَبَيْنَ الرَّجُلِ الذَّنَبُ الصَّغِيرُ، فَيَعْفُو عَنْهُ فَلَا يَزَالُ مُسْتَحْيِيًا مِنْهُ. قَالَ: وَلَقَدْ حَجَّ الْأَسْوَدُ ثَمَانِينَ حَجَّةً. تُوُفِّيَ الْأَسْوَدُ بِالْكُوفَةِ فِي هَذِهِ السَّنَةِ. أَبُو أُمَيَّةَ الْقَاضِي شُرَيْحُ بْنُ الْحَارِثِ بْنِ قَيْسٍ، أَبُو أُمَيَّةَ الْقَاضِي : وَلَّاهُ عُمَرُ الْكُوفَةَ، وَأَسْنَدَ الْحَدِيثَ عَنْ عُمَرَ، وَعَلِيٍّ. عَنْ عَامِرٍ: أَنَّ ابْنًا لِشُرَيْحٍ قَالَ لِأَبِيهِ: إِنَّ بَيْنِي وَبَيْنَ قَوْمٍ خُصُومَةً فَانْظُرْ فَإِنْ كَانَ الْحَقُّ لِي خَاصَمْتُهُمْ، وَإِنْ لَمْ يَكُنْ لِي الْحَقُّ أُخَاصِمُ. فَقَصَّ قِصَّتَهُ عَلَيْهِ، فَقَالَ: انْطَلِقْ فَخَاصِمْهُمْ. فَانْطَلَقَ إِلَيْهِمْ فَتَخَاصَمُوا إِلَيْهِ فَقَضَى عَلَى ابْنِهِ، فَقَالَ لَهُ لَمَّا رَجَعَ دَارَهُ: وَاللَّهِ لَوْ لَمْ أَتَقَدَّمْ إِلَيْكَ لَمْ أَلُمْكَ، فَضَحْتَنِي. فَقَالَ: يَا بُنَيَّ، وَاللَّهِ لَأَنْتَ أَحَبُّ إِلَيَّ مِنْ مَلْءِ الْأَرْضِ مِثْلِهِمْ، وَلَكِنَّ اللَّهَ هُوَ أَعَزُّ عَلَيَّ مِنْكَ، خَشِيتُ أَنْ أُخْبِرَكَ أَنَّ الْقَضَاءَ عَلَيْكَ فَتُصَالِحَهُمْ فَيَذْهَبَ بِبَعْضِ حَقِّهِمْ. وَعَنِ الشَّعْبِيِّ، قَالَ: شَهِدْتُ شُرَيْحًا وَجَاءَتْهُ امْرَأَةٌ تُخَاصِمُ رَجُلًا، فَأَرْسَلَتْ عَيْنَيْهَا فَبَكَتْ، فَقُلْتُ: أَبَا أُمَيَّةَ مَا أَظُنُّ هَذِهِ الْبَائِسَةَ إِلَّا مَظْلُومَةً، فَقَالَ: يَا شَعْبِيُّ، إِنَّ أُخُوَّةَ يُوسُفَ جَاءُوا أَبَاهُمْ عَشَاءً يَبْكُونَ. وَعَنِ ابْنِ عَوْنٍ، عَنْ إِبْرَاهِيمَ، عَنْ شُرَيْحٍ: أَنَّهُ قَضَى عَلَى رَجُلٍ بِاعْتِرَافِهِ، فَقَالَ: يَا أَبَا أُمَيَّةَ قَضَيْتَ عَلَى بِغَيْرٍ بَيِّنَةٍ، فَقَالَ: أَخْبَرَنِي ابْنُ أُخْتِ خَالَتِكَ. وَعَنْ أَبِي حَيَّانِ التَّيْمِيِّ، قَالَ: حَدَّثَنَا أَبِي، قَالَ: كَانَ شُرَيْحٌ إِذَا مَاتَ لِأَهْلِهِ سِنَّوْرٌ أَمَرَ بِهَا فَأُلْقِيَتْ فِي جَوْفِ دَارِهِ، وَلَمْ يَكُنْ لَهُ مَثْعَبٌ شَارِعٌ إِلَّا فِي جَوْفِ دَارِهِ اتِّقَاءً لِأَذَى الْمُسْلِمِينَ. تُوُفِّيَ شُرَيْحٌ فِي هَذِهِ السَّنَةِ. وَقِيلَ: سَنَةَ ثَمَانٍ وَسَبْعَيْنِ. وَقَدْ بَلَغَ مِائَةً وَثَمَانِيَ سِنِينَ. [وَذَكَرَ ابْنُ عَبْدِ الْبَرِّ أَنَّهُ تُوُفِّيَ سَنَةَ سَبْعٍ وَثَمَانِينَ، وَأَنَّهُ بَلَغَ مِنَ الْعُمْرِ مِائَةَ سَنَةٍ].
✧ Zuhayr b. Qays al-Balawī Zuhayr b. Qays al-Balawī He witnessed the conquest of Egypt and settled there. He was a Companion. The Byzantines killed him at Barqa in the Maghrib. That was because a cry for help reached the governor of Egypt—who was ʿAbd al-ʿAzīz b. Marwān—that the Byzantines had descended upon Barqa. He ordered him to march against them. Zuhayr set out with forty men, found the Byzantines, and wanted to refrain from fighting until the army caught up with him. They said: "O Abū Shaddād, lead us in an attack on them." So they attacked and were all killed. Al-Mundhir b. al-Jārūd He died in this year. He was in charge of the treasury and came as a delegate to Muʿāwiyah. And Allah, glorified be He, knows best. Ḥabba b. Juwayn al-ʿUranī In this year died Ḥabba b. Juwayn al-ʿUranī, the companion of ʿAlī. (Ḥabba is with an unpointed ḥ, a pointed b, and he is ascribed to ʿUrana, with a pointed, ḍammah-voweled ʿ, an unpointed r, and a nūn.) Al-Aswad b. Yazīd b. Qays Al-Aswad b. Yazīd b. Qays b. ʿAbd Allāh, Abū ʿAmr: He was the nephew of ʿAlqama b. Qays, and he was older than ʿAlqama. He narrated from Abū Bakr, ʿUmar, ʿAlī, Ibn Masʿūd, Muʿādh, Salmān, Abū Mūsā, and ʿĀʾishah. He did not narrate anything from ʿUthmān. He used to fast perpetually, so one of his eyes went blind, and his tongue used to turn black from intense heat. It was said to him: "Do not torment this body." He would say: "I only desire rest for it." From ʿAlqama b. Marthad, who said: "Al-Aswad b. Yazīd used to exert himself in worship, fasting until he turned green and yellow. When he was dying, he wept. It was said to him: 'What is this anguish?' He said: 'Why should I not anguish? Who is more entitled to that than I? By Allah, even if I were granted forgiveness from Allah, mighty and glorious be He, I would still be troubled by shame before Him because of what I have done. A man may have a small sin between him and another man, and the other man forgives him, yet he remains ashamed before him.'" He said: "Al-Aswad performed the pilgrimage eighty times." Al-Aswad died in Kufa in this year. Abū Umayya the Judge Shurayḥ b. al-Ḥārith b. Qays, Abū Umayya the Judge: ʿUmar appointed him over Kufa. He transmitted hadith from ʿUmar and ʿAlī. From ʿĀmir: A son of Shurayḥ said to his father: "There is a dispute between me and some people. Look into it, and if the right is on my side I will contend with them; if the right is not on my side I will contend." He told him his story. He said: "Go and contend with them." So he went to them, and they brought their dispute to him, and he ruled against his son. When he returned to his house, his son said to him: "By Allah, had you not come forward to me, I would not blame you. You have disgraced me." He said: "My son, by Allah, you are dearer to me than the fill of the earth of their like. But Allah is mightier to me than you. I feared that if I told you the judgment would be against you, you would settle with them and some of their right would be lost." From al-Shaʿbī, who said: "I attended Shurayḥ when a woman came to him disputing with a man. She let her eyes weep and cried. I said: 'Abū Umayya, I think this poor woman is wronged.' He said: 'O Shaʿbī, the brothers of Joseph came to their father at nightfall weeping.'" From Ibn ʿAwn, from Ibrāhīm, from Shurayḥ: "He ruled against a man based on his own confession. The man said: 'O Abū Umayya, you have ruled against me without evidence.' He said: 'The son of your maternal aunt's sister told me.'" From Abū Ḥayyān al-Taymī, who said: My father narrated to us, saying: "When a cat of his household died, Shurayḥ would order it to be thrown into the interior of his house, and he would not have a drain spout opening except into the interior of his house, out of caution against harming the Muslims." Shurayḥ died in this year. It was also said: in the year seventy-eight. He had reached the age of one hundred and eight years. [Ibn ʿAbd al-Barr mentioned that he died in the year eighty-seven, and that he reached the age of one hundred years.]
Tarikh (al-Tabari) 2329No grade recorded
محاربة شبيب عتاب بن ورقاء ة وزهرة بن حيوية وقتلهما ثُمَّ دَخَلَتْ سَنَةُ سَبْعٍ وَسَبْعِينَ فِيهَا أَخْرَجَ الْحَجَّاجُ مُقَاتِلَةَ أَهْلِ الْكُوفَةِ، وَكَانُوا أَرْبَعِينَ أَلْفًا، وَانْضَافَ عَلَيْهِمْ عَشَرَةُ آلَافٍ، فَصَارُوا خَمْسِينَ أَلْفًا، وَأَمَّرَ عَلَيْهِمْ عَتَّابَ بْنَ وَرْقَاءَ، وَأَمَرَهُ أَنْ يَقْصِدَ لِشَبِيبِ بْنِ يَزِيدَ أَيْنَ كَانَ، وَأَنْ يُصَمِّمَ عَلَيْهِ، وَعَلَى مَنْ مَعَهُ، وَكَانُوا قَدْ تَجَمَّعُوا أَلْفَ رَجُلٍ، وَأَنْ لَا يَفْعَلُوا كَمَا كَانُوا يَفْعَلُونَ قَبْلَهَا مِنَ الْفِرَارِ وَالْهَزِيمَةِ. وَلَمَّا بَلَغَ شَبِيبًا مَا بَعَثَ بِهِ الْحَجَّاجُ إِلَيْهِ مِنَ الْجُنُودِ، لَمْ يَعْبَأْ بِهِمْ شَيْئًا، بَلْ قَامَ فِي أَصْحَابِهِ خَطِيبًا، فَوَعَظَهُمْ وَذَكَّرَهُمْ، وَحَثَّهُمْ عَلَى الصَّبْرِ عِنْدَ اللِّقَاءِ، وَمُنَاجَزَةِ الْأَعْدَاءِ، ثُمَّ سَارَ شَبِيبٌ بِأَصْحَابِهِ نَحْوَ عَتَّابِ بْنِ وَرْقَاءَ، فَالْتَقَيَا فِي آخِرِ النَّهَارِ عِنْدَ غُرُوبِ الشَّمْسِ، فَأَمَرَ شَبِيبٌ مُؤَذِّنَهُ سَلَّامَ بْنَ سَيَّارٍ الشَّيْبَانِيَّ فَأَذَّنَ الْمَغْرِبَ، ثُمَّ صَلَّى شَبِيبٌ بِأَصْحَابِهِ الْمَغْرِبَ، وَصَفَّ عَتَّابٌ أَصْحَابَهُ - وَكَانَ قَدْ خَنْدَقَ حَوْلَ جَيْشِهِ مِنْ أَوَّلِ النَّهَارِ - فَلَمَّا صَلَّى شَبِيبٌ بِأَصْحَابِهِ الْمَغْرِبَ انْتَظَرَ حَتَّى طَلَعَ الْقَمَرُ وَأَضَاءَ، تَأَمَّلَ الْمَيْمَنَةَ وَالْمَيْسَرَةَ، ثُمَّ حَمَلَ عَلَى أَصْحَابِ رَايَاتِ عَتَّابٍ، وَهُوَ يَقُولُ: أَنَا شَبِيبٌ أَبُو الْمُدَلَّهِ، لَا حُكْمَ إِلَّا لِلَّهِ. فَهَزَمَهُمْ، وَقُتِلَ أَمِيرُهُمْ قَبِيصَةُ بْنُ وَالِقٍ، وَجَمَاعَةٌ مِنَ الْأُمَرَاءِ مَعَهُ، ثُمَّ كَرَّ عَلَى الْمَيْمَنَةِ وَعَلَى الْمَيْسَرَةِ، فَفَرَّقَ شَمْلَ كُلِّ وَاحِدَةٍ مِنْهُمَا، ثُمَّ قَصَدَ الْقَلْبَ، فَمَا زَالَ حَتَّى قُتِلَ الْأَمِيرُ عَتَّابُ بْنُ وَرْقَاءَ، وَزَهْرَةُ بْنُ حَوِيَّةَ، وَوَلَّى عَامَّةُ الْجَيْشِ مُدْبِرِينَ، وَدَاسُوا الْأَمِيرَ عَتَّابًا، وَزَهْرَةُ، فَوَطِئَتْهُ الْخَيْلُ، وَقُتِلَ فِي الْمَعْرَكَةِ عَمَّارُ بْنُ يَزِيدَ الْكَلْبِيُّ، ثُمَّ قَالَ شَبِيبٌ لِأَصْحَابِهِ: لَا تَتَبَّعُوا مُنْهَزِمًا. وَانْهَزَمَ جَيْشُ الْحَجَّاجِ عَنْ بَكْرَةِ أَبِيهِمْ رَاجِعِينَ إِلَى الْكُوفَةِ. قدوم شبيب الكوفة أيضًا وانهزامه عنها وَكَانَ شَبِيبٌ لَمَّا احْتَوَى عَلَى الْمُعَسْكَرِ أَخَذَ مِمَّنْ بَقِيَ مِنْهُمُ الْبَيْعَةَ لَهُ بِالْإِمَارَةِ وَقَالَ لَهُمْ: إِلَى سَاعَةٍ تَهْرُبُونَ ؟ ثُمَّ احْتَوَى عَلَى مَا فِي الْمُعَسْكَرِ مِنَ الْأَمْوَالِ وَالْحَوَاصِلِ، وَاسْتَدْعَى بِأَخِيهِ مُصَادٍ مِنَ الْمَدَائِنِ، ثُمَّ قَصَدَ نَحْوَ الْكُوفَةِ، وَقَدْ وَفَدَ إِلَى الْحَجَّاجِ سُفْيَانُ بْنُ الْأَبْرَدِ الْكَلْبِيُّ، وَحَبِيبُ بْنُ عَبْدِ الرَّحْمَنِ الْحَكَمِيُّ مِنْ مَذْحِجٍ فِي سِتَّةِ آلَافِ فَارِسٍ، وَمَعَهُمَا خَلْقٌ مِنْ أَهْلِ الشَّامِ، فَاسْتَغْنَى الْحَجَّاجُ بِهِمْ عَنْ نُصْرَةِ أَهْلِ الْكُوفَةِ، وَقَامَ فِي النَّاسِ خَطِيبًا، فَحَمِدَ اللَّهَ، وَأَثْنَى عَلَيْهِ، ثُمَّ قَالَ: أَمَّا بَعْدُ، يَا أَهْلَ الْكُوفَةِ لَا أَعَزَّ اللَّهُ مَنْ أَرَادَ بِكُمُ الْعِزَّ، وَلَا نَصَرَ مَنْ أَرَادَ بِكُمُ النَّصْرَ، اخْرُجُوا عَنَّا فَلَا تَشْهَدُوا مَعَنَا قِتَالَ عَدُّوِّنَا، الْحَقُوا بِالْحِيرَةِ فَانْزِلُوا مَعَ الْيَهُودِ وَالنَّصَارَى، فَلَا يُقَاتِلَنَّ مَعَنَا إِلَّا مَنْ كَانَ لَنَا عَامِلًا، وَمَنْ لَمْ يَشْهَدْ قِتَالَ عَتَّابِ بْنِ وَرَقَاءَ. وَعَزَمَ الْحَجَّاجُ عَلَى قِتَالِ شَبِيبٍ بِنَفْسِهِ، وَسَارَ شَبِيبٌ حَتَّى بَلَغَ الصَّرَاةَ، وَخَرَجَ إِلَيْهِ الْحَجَّاجُ بِمَنْ مَعَهُ مِنَ الشَّامِيِّينَ وَغَيْرِهِمْ، فَلَمَّا تَوَاجَهَ الْفَرِيقَانِ نَظَرَ الْحَجَّاجُ إِلَى شَبِيبٍ وَهُوَ فِي سِتِّمِائَةٍ مِنْ أَصْحَابِهِ، فَخَطَبَ الْحَجَّاجُ أَهْلَ الشَّامِ وَقَالَ: يَا أَهْلَ الشَّامِ، أَنْتُمْ أَهْلُ السَّمْعِ وَالطَّاعَةِ، وَالصَّبْرِ وَالْيَقِينِ، لَا يَغْلِبَنَّ بَاطِلُ هَؤُلَاءِ الْأَرْجَاسِ حَقَّكُمْ، غُضُّوا الْأَبْصَارَ، وَاجْثُوا عَلَى الرُّكَبِ، وَاسْتَقْبِلُوا بِأَطْرَافِ الْأَسِنَّةِ. فَفَعَلُوا ذَلِكَ. وَأَقْبَلَ شَبِيبٌ وَقَدْ عَبَّأَ أَصْحَابَهُ ثَلَاثَ فِرَقٍ ; وَاحِدَةٌ مَعَهُ، وَأُخْرَى مَعَ سُوَيْدِ بْنِ سُلَيْمٍ، وَأُخْرَى مَعَ الْمُجَلَّلِ بْنِ وَائِلٍ، وَأَمَرَ شَبِيبٌ سُوَيْدًا أَنْ يَحْمِلَ، فَحَمَلَ عَلَى جَيْشِ الْحَجَّاجِ، فَصَبَرُوا لَهُ حَتَّى إِذَا دَنَا مِنْهُمْ وَثَبُوا إِلَيْهِ وَثْبَةً وَاحِدَةً، فَانْهَزَمَ عَنْهُمْ، فَنَادَى الْحَجَّاجُ: يَا أَهْلَ السَّمْعِ وَالطَّاعَةِ، هَكَذَا فَافْعَلُوا. ثُمَّ أَمَرَ الْحَجَّاجُ فَقُدِّمَ كُرْسِيُّهُ الَّذِي هُوَ جَالِسٌ عَلَيْهِ إِلَى الْأَمَامِ، ثُمَّ أَمَرَ شَبِيبٌ الْمُجَلَّلَ أَنْ يَحْمِلَ، فَحَمَلَ، فَفَعَلُوا بِهِ كَمَا فَعَلُوا بِسُوِيدٍ، وَقَالَ لَهُمِ الْحَجَّاجُ كَمَا قَالَ لِأُولَئِكَ، وَقَدَّمَ كُرْسِيَّهُ إِلَى أَمَامٍ، ثُمَّ إِنَّ شَبِيبًا حَمَلَ عَلَيْهِمْ فِي كَتِيبَتِهِ فَثَبَتُوا لَهُ، حَتَّى إِذَا غَشَّى أَطْرَافَ الْأَسِنَّةِ وَثَبُوا فِي وَجْهِهِ فَقَاتَلَهُمْ طَوِيلًا، ثُمَّ إِنَّ أَهْلَ الشَّامِ طَاعَنُوهُ قُدُمًا حَتَّى أَلْحَقُوهُ بِأَصْحَابِهِ، فَلَمَّا رَأَى صَبْرَهُمْ نَادَى: يَا سُوَيْدُ، احْمِلْ فِي خَيْلِكَ عَلَى أَهْلِ هَذِهِ السِّكَّةِ ; لَعَلَّكَ تُزِيلُ أَهْلَهَا عَنْهَا، فَأْتِ الْحَجَّاجَ مِنْ وَرَائِهِ، وَنَحْمِلُ نَحْنُ عَلَيْهِ مِنْ أَمَامِهِ. فَحَمَلَ فَلَمْ يُفِدْ ذَلِكَ شَيْئًا، وَذَلِكَ أَنَّ الْحَجَّاجَ كَانَ قَدْ جَعَلَ عُرْوَةَ بْنَ الْمُغِيرَةِ بْنِ شُعْبَةَ فِي ثَلَاثِمِائَةِ فَارِسٍ رِدْءًا لَهُ مِنْ وَرَائِهِ ; لِئَلَّا يُؤْتُوا مِنْ خَلْفِهِمْ، وَكَانَ الْحَجَّاجُ بَصِيرًا بِالْحَرْبِ أَيْضًا، فَعِنْدَ ذَلِكَ حَرَّضَ شَبِيبٌ أَصْحَابَهُ عَلَى الْحَمْلَةِ، وَأَمَرَهُمْ بِهَا، فَفَهِمَ ذَلِكَ الْحَجَّاجُ، فَنَادَى: يَا أَهْلَ السَّمْعِ وَالطَّاعَةِ، اصْبِرُوا لِهَذِهِ الشِّدَّةِ الْوَاحِدَةِ، ثُمَّ وَرَبِّ السَّمَاءِ وَالْأَرْضِ مَا شَيْءٌ دُونَ الْفَتْحِ. فَجَثَوْا عَلَى الرُّكَبِ، وَحَمَلَ عَلَيْهِمْ شَبِيبٌ بِجَمِيعِ أَصْحَابِهِ، فَلَمَّا غَشِيَهُمْ نَادَى الْحَجَّاجُ بِجَمَاعَةِ النَّاسِ، فَوَثَبُوا فِي وَجْهِهِ، فَمَا زَالُوا يَطْعَنُونَ وَيُطْعَنُونَ، وَهُمْ مُسْتَظْهِرُونَ عَلَى شَبِيبٍ وَأَصْحَابِهِ حَتَّى رَدُّوهُمْ عَنْ مَوَاقِفِهِمْ إِلَى مَا وَرَاءَهَا، فَنَادَى شَبِيبٌ فِي أَصْحَابِهِ: يَا أَوْلِيَاءَ اللَّهِ، الْأَرْضَ الْأَرْضَ. ثُمَّ نَزَلَ وَنَزَلَ أَصْحَابُهُ، وَنَادَى الْحَجَّاجُ: يَا أَهْلَ الشَّامِ، يَا أَهْلَ السَّمْعِ وَالطَّاعَةِ، هَذَا أَوَّلُ النَّصْرِ وَالَّذِي نَفْسِي بِيَدِهِ. وَصَعِدَ مَسْجِدًا هُنَالِكَ لِشَبِيبٍ، وَمَعَهُ نَحْوٌ مِنْ عِشْرِينَ رَجُلًا مَعَهُمُ النَّبْلُ، وَاقْتَتَلَ النَّاسُ قِتَالًا شَدِيدًا عَامَّةَ النَّهَارِ، مِنْ أَشَدِّ قِتَالٍ فِي الْأَرْضِ، حَتَّى أَقَرَّ كُلُّ وَاحِدٍ مِنَ الْفَرِيقَيْنِ لِصَاحِبِهِ، وَالْحَجَّاجُ يَنْظُرُ إِلَى الْفَرِيقَيْنِ مِنْ مَكَانِهِ ز مقتل امرأة شبيب وأخوه ثُمَّ إِنَّ خَالِدَ بْنَ عَتَّابٍ اسْتَأْذَنَ الْحَجَّاجَ فِي أَنْ يَرْكَبَ فِي جَمَاعَةٍ فَيَأْتِيَ الْخَوَارِجَ مِنْ وَرَائِهِمْ، فَأَذِنَ لَهُ، فَانْطَلَقَ فِي جَمَاعَةٍ مَعَهُ نَحْوٍ مِنْ أَرْبَعَةِ آلَافٍ، فَدَخْلَ عَسْكَرَ الْخَوَارِجِ مِنْ وَرَائِهِمْ، فَقَتَلَ مُصَادًا أَخَا شَبِيبٍ، وَغَزَالَةَ امْرَأَةَ شَبِيبٍ ; قَتَلَهَا رَجُلٌ يُقَالُ لَهُ: فَرْوَةُ بْنُ دَفَّانَ الْكَلْبِيُّ. وَخَرَقَ فِي جَيْشِ شَبِيبٍ، فَفَرِحَ بِذَلِكَ الْحَجَّاجُ وَأَصْحَابُهُ وَكَبَّرُوا، وَانْصَرَفَ شَبِيبٌ وَأَصْحَابُهُ كُلٌّ مِنْهُمْ عَلَى فَرَسٍ، فَأَمَرَ الْحَجَّاجُ النَّاسَ أَنْ يَنْطَلِقُوا فِي تَطَلُّبِهِمْ، فَشَدُّوا عَلَيْهِمْ فَهَزَمُوهُمْ، وَتَخْلَّفَ شَبِيبٌ فِي حَامِيَةِ النَّاسِ، ثُمَّ انْطَلَقَ وَاتَّبَعَهُ الطَّلَبُ، فَجَعَلَ يَنْعَسُ وَهُوَ عَلَى فَرَسِهِ حَتَّى يَخْفِقَ بِرَأْسِهِ، وَدَنَا مِنْهُ الطَّلَبُ، فَجَعَلَ بَعْضُ أَصْحَابِهِ يَنْهَاهُ عَنِ النُّعَاسِ فِي هَذِهِ السَّاعَةِ، فَجَعَلَ لَا يَكْتَرِثُ بِهِمْ، وَيَعُودُ فَتَخْفِقُ رَأْسُهُ، فَلَمَّا طَالَ ذَلِكَ بَعَثَ الْحَجَّاجُ إِلَى أَصْحَابِهِ يَقُولُ: دَعُوهُ فِي حَرَقِ النَّارِ. فَتَرَكُوهُ وَرَجَعُوا. سرية الحارث بن معاوية الثقفي ومقتله ثُمَّ دَخَلَ الْحَجَّاجُ الْكُوفَةَ، فَخَطَبَ النَّاسَ، فَقَالَ فِي خُطْبَتِهِ: إِنَّ شَبِيبًا لَمْ يُهْزَمْ قَبْلَهَا. ثُمَّ قَصَدَ شَبِيبٌ الْكُوفَةَ، فَخَرَجَتْ إِلَيْهِ سَرِيَّةٌ مِنْ جَيْشِ الْحَجَّاجِ، فَالْتَقَوْا مَعَهُ يَوْمَ الْأَرْبِعَاءِ، فَهُزِمَ الْخَوَارِجُ يَوْمَ الْجُمْعَةِ، وَسَارَتِ الْخَوَارِجُ هَارِبِينَ. وَكَانَ عَلَى سَرِيَّةِ الْحَجَّاجِ الْحَارِثُ بْنُ مُعَاوِيَةَ الثَّقَفِيُّ فِي أَلْفِ فَارِسٍ مَعَهُ، فَحَمَلَ شَبِيبٌ عَلَى الْحَارِثِ بْنِ مُعَاوِيَةَ، فَكَسَرَهُ وَمَنْ مَعَهُ، وَقَتَلَ مِنْهُمْ طَائِفَةٌ، وَدَخَلَ النَّاسُ الْكُوفَةَ هَارِبِينَ، وَحَصَّنَ النَّاسُ السِّكَكَ، فَخَرَجَ إِلَيْهِ أَبُو الْوَرْدِ مَوْلَى الْحَجَّاجِ فِي طَائِفَةٍ مِنَ الْجَيْشِ، فَقَاتِلَ حَتَّى قُتِلَ، ثُمَّ هَرَبَ أَصْحَابُهُ، وَدَخَلُوا الْكُوفَةَ، ثُمَّ خَرَجَ إِلَيْهِ أَمِيرٌ آخَرُ فَانْكَسَرَ أَيْضًا، ثُمَّ سَارَ شَبِيبٌ بِأَصْحَابِهِ نَحْوَ السَّوَادِ، فَمَرُّوا بِعَامِلِ الْحَجَّاجِ عَلَى تِلْكَ الْبِلَادِ فَقَتَلُوهُ، ثُمَّ خَطَبَ أَصْحَابَهُ وَقَالَ: اشْتَغَلْتُمْ بِالدُّنْيَا عَنِ الْآخِرَةِ. ثُمَّ رَمَى بِالْمَالِ فِي الْفُرَاتِ، ثُمَّ سَارَ بِهِمْ حَتَّى افْتَتَحَ بِلَادًا كَثِيرَةً، وَلَا يَبْرُزُ لَهُ أَحَدٌ إِلَّا قَتَلَهُ، ثُمَّ خَرَجَ إِلَيْهِ بَعْضُ الْأُمَرَاءِ الَّذِينَ عَلَى بَعْضِ الْمُدُنِ، فَقَالَ لَهُ: يَا شَبِيبُ ابْرُزْ إِلَيَّ وَأَبْرُزُ إِلَيْكَ - وَكَانَ صَدِيقَهُ - فَقَالَ لَهُ شَبِيبٌ: إِنِّي لَا أَحِبُّ قَتْلَكَ. فَقَالَ لَهُ: لَكِنِّي أُحِبُّ قَتْلَكَ، فَلَا تَغُرَّنَّكَ نَفْسُكَ وَمَا تَقَدَّمَ مِنَ الْوَقَائِعِ. ثُمَّ حَمَلَ عَلَيْهِ فَضَرَبَهُ شَبِيبٌ عَلَى رَأْسِهِ، فَهَمَسَ رَأْسَهُ حَتَّى اخْتَلَطَ دِمَاغُهُ بِلَحْمِهِ وَعَظْمِهِ، ثُمَّ كَفَّنَهُ وَدَفَنَهُ، ثُمَّ إِنَّ الْحَجَّاجَ أَنْفَقَ أَمْوَالًا كَثِيرَةً عَلَى الْجُيُوشِ وَالْعَسَاكِرِ فِي طَلَبِ شَبِيبٍ فَلَمْ يُطِيقُوهُ وَلَمْ يَقْدِرُوا عَلَيْهِ، وَإِنَّمَا سَلَّطَ اللَّهُ عَلَيْهِ مَوْتًا قَدَرًا مِنْ غَيْرِ صُنْعِهِمْ، وَلَا صُنْعِهِ فِي هَذِهِ السَّنَةِ. مقتل شبيب بن يزيد الخارجي ذِكْرُ مَقْتَلِ شَبِيبٍ فِي هَذِهِ السَّنَةِ عِنْدَ ابْنِ الْكَلْبِيِّ وَكَانَ سَبَبُ ذَلِكَ أَنَّ الْحَجَّاجَ كَتَبَ إِلَى نَائِبِهِ عَلَى الْبَصْرَةِ ; الْحَكَمِ بْنِ أَيُّوبَ بْنِ الْحَكَمِ بْنِ أَبِي عَقِيلٍ، وَهُوَ زَوْجُ ابْنَةِ الْحَجَّاجِ، يَأْمُرُهُ أَنْ يُجَهِّزَ جَيْشًا أَرْبَعَةَ آلَافٍ يَتَطَلَّبُونَ شَبِيبًا، وَيَكُونُونَ تَبَعًا لِسُفْيَانَ بْنِ الْأَبْرَدِ، فَفِعْلَ فَالْتَقَوْا فَاقْتَتَلُوا قِتَالًا شَدِيدًا، وَصَبَرَ كُلٌّ مِنَ الْفَرِيقَيْنِ لِصَاحِبِهِ، ثُمَّ عَزَمَ أَصْحَابُ الْحَجَّاجِ فَحَمَلُوا عَلَى الْخَوَارِجِ، فَفَرُّوا بَيْنَ أَيْدِيهِمْ ذَاهِبِينَ حَتَّى اضْطَرُّوهُمْ إِلَى جِسْرٍ هُنَاكَ، فَوَقَفَ عِنْدَهُ شَبِيبٌ فِي مِائَةٍ مِنْ أَصْحَابِهِ، وَعَجَزَ سُفْيَانُ بْنُ الْأَبْرَدِ عَنْ مُقَاوَمَتِهِ، وَرَدِّهِ عَنْ مَوْقِفِهِ هَذَا بَعْدَمَا تَقَاتَلُوا نَهَارًا كَامِلًا أَشَدَّ قِتَالٍ يَكُونُ، ثُمَّ أَمَرَ سُفْيَانُ بْنُ الْأَبْرَدِ الرُّمَاةَ مِنْ أَصْحَابِهِ فَرَشَقُوهُمْ بِالنَّبْلِ رَشْقًا وَاحِدًا، فَفَرَّتِ الْخَوَارِجُ، ثُمَّ كَرَّتْ عَلَى الرُّمَاةِ، فَقَتَلُوا مِنْهُمْ نَحْوًا مِنْ ثَلَاثِينَ رَجُلًا، مِنْ أَصْحَابِ ابْنِ الْأَبْرَدِ، وَجَاءَ اللَّيْلُ بِظَلَامِهِ، فَكَفَّ النَّاسُ بَعْضُهُمْ عَنْ بَعْضٍ، وَبَاتَ كُلٌّ مِنَ الْفَرِيقَيْنِ مُصِرًّا عَلَى مُنَاهَضَةِ الْآخَرِ، فَلَمَّا طَلَعَ الْفَجْرُ عَبَرَ شَبِيبٌ وَأَصْحَابُهُ عَلَى الْجِسْرِ، فَبَيْنَمَا شَبِيبٌ عَلَى مَتْنِ الْجِسْرِ، وَهُوَ عَلَى حِصَانٍ لَهُ وَبَيْنَ يَدَيْهِ فَرَسٌ أُنْثَى، فَنَزَا فَرَسُهُ وَهُوَ عَلَى الْجِسْرِ، وَنَزَلَ حَافِرُ فَرَسِ شَبِيبٍ عَلَى حَرْفِ السَّفِينَةِ فَسَقَطَ فِي الْمَاءِ، فَقَالَ: لِيَقْضِيَ اللَّهُ أَمْرًا كَانَ مَفْعُولًا. ثُمَّ انْغَمَرَ فِي الْمَاءِ، ثُمَّ ارْتَفَعَ وَهُوَ يَقُولُ: ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ فَغَرِقَ. وَلَمَّا تَحَقَّقَتِ الْخَوَارِجُ سُقُوطَهُ فِي الْمَاءِ كَرُّوا، وَانْصَرَفُوا ذَاهِبِينَ مُفَرَّقِينَ فِي الْبِلَادِ، وَجَاءَ أَمِيرُ جَيْشِ الْحَجَّاجِ، فَاسْتَخْرَجَ شَبِيبًا مِنَ الْمَاءِ، وَعَلَيْهِ دِرْعُهُ، ثُمَّ أَمَرَ بِهِ فَشُقَّ صَدْرُهُ، فَاسْتُخْرِجَ قَلْبُهُ، فَإِذَا هُوَ مُجْتَمِعٌ صُلْبٌ كَأَنَّهُ صَخْرَةٌ، وَكَانُوا يَضْرِبُونَ بِهِ الْأَرْضَ فَيَثِبُ قَامَةَ الْإِنْسَانِ، وَقِيلَ: إِنَّهُ كَانَ مَعَهُ رِجَالٌ قَدْ أَبْغَضُوهُ لِمَا أَصَابَ مِنْ عَشَائِرِهِمْ، فَلَمَّا تَخَلَّفَ فِي السَّاقَةِ اشْتَوَرُوا وَقَالُوا: نَقْطَعُ الْجِسْرَ بِهِ. فَفَعَلُوا ذَلِكَ، فَمَالَتِ السُّفُنُ بِالْجِسْرِ، وَنَفَرَ فَرَسُهُ، فَسَقَطَ فِي الْمَاءِ فَغَرِقَ، فَنَادَوْا: غَرِقَ أَمِيرُ الْمُؤْمِنِينَ. فَعَرَفَ جَيْشُ الْحَجَّاجِ ذَلِكَ فَجَاءُوا فَاسْتَخْرَجُوهُ. نعي شبيب إلى أمه وَلَمَّا نُعِيَ شَبِيبٌ إِلَى أُمِّهِ، قَالَتْ: صَدَّقْتُمْ، إِنِّي كُنْتُ رَأَيْتُ فِي الْمَنَامِ وَأَنَا حَامِلٌ بِهِ أَنَّهُ قَدْ خَرَجَ مِنِّي شِهَابٌ مِنْ نَارٍ، فَعَلِمْتُ أَنَّهُ لَا يُطْفِئُهُ إِلَّا الْمَاءُ. وَكَانَتْ أُمُّهُ جَارِيَةٌ اسْمُهَا جَهِيزَةُ، وَكَانَتْ جَمِيلَةً، وَكَانَتْ مِنْ أَشْجَعِ النِّسَاءِ، تُقَاتِلُ مَعَ ابْنِهَا فِي الْحُرُوبِ. وَذَكَرَ الْقَاضِي ابْنُ خَلِّكَانَ أَنَّهَا قُتِلَتْ فِي هَذِهِ الْغَزْوَةِ، وَكَذَلِكَ قُتِلَتْ زَوْجَتُهُ غَزَالَةُ. وَكَانَتْ شَدِيدَةَ الْبَأْسِ خَارِجِيَّةً، وَكَانَ الْحَجَّاجُ مَعَ هَيْبَتِهِ يَخَافُ مِنْهَا أَشَدَّ خَوْفٍ، حَتَّى قَالَ فِيهِ بَعْضُ الشُّعَرَاءِ: أَسَدٌ عَلَيَّ وَفِي الْحُرُوبِ نَعَامَةٌ فَتْخَاءُ تَنْفِرُ مِنْ صَفِيرِ الصَّافِرِ هَلَّا بَرَزْتَ إِلَى غَزَالَةَ فِي الْوَغَى بَلْ كَانَ قَلْبُكَ فِي جَنَاحَيْ طَائِرِ سيرة شبيب وصفته قَالَ: وَقَدْ كَانَ شَبِيبُ بْنُ يَزِيدَ بْنِ نُعَيْمِ بْنِ قَيْسِ بْنِ عَمْرِو بْنِ الصَّلْتِ بْنِ قَيْسِ بْنِ شَرَاحِيلَ بْنِ مُرَّةَ بْنِ ذُهْلِ بْنِ شَيْبَانَ الشَّيْبَانِيُّ - يَدَّعِي الْخِلَافَةَ، وَيَتَسَمَّى بِأَمِيرِ الْمُؤْمِنِينَ، وَلَوْلَا أَنَّ اللَّهَ تَعَالَى قَهَرَهُ بِمَا قَهَرَهُ بِهِ مِنَ الْغَرَقِ لَنَالَ الْخِلَافَةَ إِنْ شَاءَ اللَّهُ، وَلَمَا قَدَرَ عَلَيْهِ أَحَدٌ، وَإِنَّمَا قَهَرَهُ اللَّهُ عَلَى يَدَيِ الْحَجَّاجِ، لَمَّا أَرْسَلَ إِلَيْهِ أَمِيرَ الْمُؤْمِنِينَ عَبْدُ الْمَلِكِ بِعَسَاكِرَ لِقِتَالِهِ، فَهَرَبَ غَيْرَ مَرَّةٍ، وَلَمَّا أَلْقَاهُ جَوَادُهُ عَلَى الْجِسْرِ فِي نَهْرِ دُجَيْلٍ قَالَ لَهُ رَجُلٌ: أَغَرَقًا يَا أَمِيرَ الْمُؤْمِنِينَ ؟ قَالَ: ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ قَالَ: ثُمَّ أُخْرِجَ، وَحُمِلَ إِلَى الْحَجَّاجِ، فَأَمَرَ فَنُزِعَ قَلْبُهُ مِنْ صَدْرِهِ، فَإِذَا هُوَ مِثْلُ الْحَجَرِ. وَكَانَ شَبِيبٌ رَجُلًا طَوِيلًا أَشْمَطَ جَعْدَا، وَكَانَ مَوْلِدُهُ فِي يَوْمِ عِيدِ النَّحْرِ سَنَةَ سِتٍّ وَعِشْرِينَ، وَقَدْ أُمْسِكَ رَجُلٌ مِنْ أَصْحَابِهِ، فَحُمِلَ إِلَى عَبْدِ الْمَلِكِ بْنَ مَرْوَانَ، فَقَالَ لَهُ: أَلَسْتَ الْقَائِلَ: فَإِنْ يَكُ مِنْكُمْ كَانَ مَرْوَانُ وَابْنُهُ وَعَمْرٌو وَمِنْكُمْ هَاشِمٌ، وَ حَبِيبُ فَمِنَّا حُصَيْنٌ، وَ الْبَطِينُ وَقَعْنَبٌ وَمِنَّا أَمِيرُ الْمُؤْمِنِينَ شَبِيبُ فَقَالَ: إِنَّمَا قُلْتُ: وَمِنَّا أَمِيرَ الْمُؤْمِنِينَ شَبِيبُ. فَأَعْجَبَهُ اعْتِذَارُهُ وَأَطْلَقَهُ.
✧ The fighting of Shabīb against ʿAttāb b. Warqāʾ and Zuhrah b. Ḥawiyyah and his killing of them Then the year seventy-seven began. In it al-Ḥajjāj sent out the fighting men of the people of al-Kūfah, who were forty thousand, and ten thousand were added to them, so they became fifty thousand. He put ʿAttāb b. Warqāʾ in command of them, and ordered him to aim for Shabīb b. Yazīd wherever he was, and to be resolute against him and those with him—they had gathered a thousand men—and not to do as they had done before of fleeing and defeat. When news of what al-Ḥajjāj had sent against him of troops reached Shabīb, he paid no heed to them at all, but rather stood among his companions as a preacher, admonishing them, reminding them, and urging them to be patient at the meeting and to engage the enemies promptly. Then Shabīb marched with his companions toward ʿAttāb b. Warqāʾ. The two met at the end of the day, near sunset. Shabīb ordered his muezzin, Sallām b. Sayyār al-Shaybānī, to call the maghrib, then Shabīb prayed maghrib with his companions. ʿAttāb drew up his companions in ranks—he had dug a trench around his army from the beginning of the day. When Shabīb had prayed maghrib with his companions, he waited until the moon rose and shone. He surveyed the right wing and the left wing, then charged at the bearers of ʿAttāb's banners, saying: "I am Shabīb, Abū al-Mudallah, no judgment but God's." He routed them, and their commander Qabīṣah b. Wāliq was killed, along with a group of commanders with him. Then he wheeled against the right wing and the left wing, dispersing the masses of each, then he made for the center. He did not cease until the commander ʿAttāb b. Warqāʾ was killed, and Zuhrah b. Ḥawiyyah, and the bulk of the army turned in flight, trampling the commander ʿAttāb and Zuhrah, the horses treading upon him. ʿAmmār b. Yazīd al-Kalbī was killed in the battle. Then Shabīb said to his companions: "Do not pursue a fugitive." Al-Ḥajjāj's army fled wholesale, returning to al-Kūfah. Shabīb's coming to al-Kūfah again and his being driven from it When Shabīb took possession of the camp, he took the oath of allegiance from those who remained there for rule, and said to them: "Until what hour will you flee?" Then he seized what was in the camp of wealth and stores. He summoned his brother Muṣād from al-Madāʾin, then made for al-Kūfah. Sufyān b. al-Abrad al-Kalbī and Ḥabīb b. ʿAbd al-Raḥmān al-Ḥakamī of Madhḥij had come to al-Ḥajjāj with six thousand horsemen, and with them a host of the people of Syria, so al-Ḥajjāj dispensed with the support of the people of al-Kūfah. He stood among the people as a preacher, praised God, lauded Him, then said: "Now then, O people of al-Kūfah, may God not honor him who wishes you honor, nor help him who wishes you help. Depart from us, and do not witness with us the fighting of our enemy. Join al-Ḥīrah and alight with the Jews and Christians. Let none fight with us except one who was an agent for us and did not witness the battle of ʿAttāb b. Warqāʾ." Al-Ḥajjāj resolved to fight Shabīb in person. Shabīb marched until he reached al-Ṣarāh, and al-Ḥajjāj went out against him with those with him of Syrians and others. When the two parties faced each other, al-Ḥajjāj looked at Shabīb, who was among six hundred of his companions, and he preached to the people of Syria, saying: "O people of Syria, you are people of hearing and obedience, patience and certainty. Let not the falsehood of these foul ones overcome your truth. Lower your gazes, kneel upon your knees, and receive them with the points of your spears." They did so. Shabīb advanced, having drawn up his companions in three divisions: one with him, another with Suwayd b. Sulaym, and another with al-Mujallal b. Wāʾil. Shabīb ordered Suwayd to charge, and he charged against al-Ḥajjāj's army. They held firm against him until when he drew near them, they leaped at him in a single bound, and he fled from them. Al-Ḥajjāj called out: "O people of hearing and obedience, do likewise." Then al-Ḥajjāj ordered that his chair on which he was seated be brought forward. Then Shabīb ordered al-Mujallal to charge, and he charged, and they did to him as they had done to Suwayd. Al-Ḥajjāj said to them as he had said to the first ones, and he moved his chair forward. Then Shabīb charged at them in his squadron, and they stood firm against him until when he pressed upon the spear points, they leaped in his face and fought him for a long time. Then the people of Syria thrust at him from the front until they drove him back to his companions. When he saw their steadfastness, he called out: "O Suwayd, charge with your cavalry against the people of this street; perhaps you can dislodge its people from it, and come upon al-Ḥajjāj from behind him, while we charge him from his front." He charged, but that availed nothing, because al-Ḥajjāj had placed ʿUrwah b. al-Mughīrah b. Shuʿbah with three hundred horsemen as a reserve behind him, lest they be attacked from their rear—and al-Ḥajjāj was also knowledgeable in war. At that Shabīb incited his companions to the charge and ordered them to it. Al-Ḥajjāj understood that and called out: "O people of hearing and obedience, be patient for this one onslaught, then by the Lord of heaven and earth, nothing remains but victory." They knelt on their knees, and Shabīb charged at them with all his companions. When he overcame them, al-Ḥajjāj called out to the whole host, and they leaped in his face. They kept thrusting and being thrust at, gaining the upper hand over Shabīb and his companions until they drove them back from their positions to what lay behind them. Shabīb called out among his companions: "O friends of God, to the ground, to the ground." Then he dismounted and his companions dismounted. Al-Ḥajjāj called out: "O people of Syria, O people of hearing and obedience, this is the first of victory, by Him in whose hand is my soul." Shabīb ascended a mosque there with about twenty men with him who had arrows. The people fought a severe battle most of the day, one of the severest fights on earth, until each of the two parties acknowledged the other, al-Ḥajjāj watching the two parties from his place. The killing of Shabīb's wife and his brother Then Khālid b. ʿAttāb asked al-Ḥajjāj's permission to ride with a company and come upon the Kharijites from behind them. He gave him permission, and he set out with a company of about four thousand. He entered the Kharijites' camp from behind them and killed Muṣād, Shabīb's brother, and Ghazālah, Shabīb's wife; a man called Farwah b. Daffān al-Kalbī killed her. He broke into Shabīb's army, and al-Ḥajjāj and his companions rejoiced at that and shouted takbīr. Shabīb and his companions withdrew, each upon a horse. Al-Ḥajjāj ordered the people to set out in pursuit of them, and they attacked them and routed them. Shabīb held back in the rearguard of the people, then departed, with the pursuers following him. He began to doze while on his horse until his head nodded, and the pursuers drew near. Some of his companions began telling him not to doze at this hour, but he paid no heed to them and would nod his head again. When that went on for long, al-Ḥajjāj sent to his companions saying: "Leave him in the burning of the fire." So they left him and returned. The detachment of al-Ḥārith b. Muʿāwiyah al-Thaqafī and his killing Then al-Ḥajjāj entered al-Kūfah and preached to the people, saying in his sermon: "Shabīb has not been defeated before this." Then Shabīb made for al-Kūfah, and a detachment from al-Ḥajjāj's army went out against him. They met him on Wednesday, and the Kharijites were routed on Friday, and the Kharijites went fleeing. The commander of al-Ḥajjāj's detachment was al-Ḥārith b. Muʿāwiyah al-Thaqafī with a thousand horsemen with him. Shabīb charged at al-Ḥārith b. Muʿāwiyah and broke him and those with him, and killed a party of them. The people entered al-Kūfah fleeing, and the people fortified the streets. Abū al-Ward, the client of al-Ḥajjāj, went out against him with a party of the army and fought until he was killed, then his companions fled and entered al-Kūfah. Then another commander went out against him and was also broken. Then Shabīb marched with his companions toward the Sawād. They passed by al-Ḥajjāj's agent over those lands and killed him. Then he preached to his companions and said: "You have occupied yourselves with this world to the neglect of the hereafter." Then he threw the wealth into the Euphrates, then marched with them until he conquered many lands; no one came out against him but he killed him. Then one of the commanders over some of the cities went out against him and said to him: "O Shabīb, come out against me and I will come out against you"—he was his friend. Shabīb said to him: "I would not like to kill you." He said to him: "But I would like to kill you, so let not your soul and the preceding battles deceive you." Then he charged at him, and Shabīb struck him on his head and crushed his head until his brain mingled with his flesh and bone. Then he shrouded him and buried him. Then al-Ḥajjāj spent much wealth on armies and forces in pursuit of Shabīb, but they could not overpower him or get the better of him. Rather God set upon him a death by decree, not of their doing nor his, in this year. The killing of Shabīb b. Yazīd the Kharijite Account of the killing of Shabīb in this year according to Ibn al-Kalbī. The reason for that was that al-Ḥajjāj wrote to his deputy over al-Baṣrah, al-Ḥakam b. Ayyūb b. al-Ḥakam b. Abī ʿAqīl—he was the husband of al-Ḥajjāj's daughter—ordering him to equip an army of four thousand to seek out Shabīb, and to be a support for Sufyān b. al-Abrad. He did so. They met and fought a severe battle, and each of the two parties held firm against the other. Then al-Ḥajjāj's men resolved and charged at the Kharijites, and they fled before them, going until they forced them to a bridge there. Shabīb stood at it with a hundred of his companions, and Sufyān b. al-Abrad was unable to withstand him or drive him from that position after they had fought a full day of the severest fighting there could be. Then Sufyān b. al-Abrad ordered the archers among his companions, and they shot at them with a single volley. The Kharijites fled, then wheeled upon the archers and killed about thirty of them, of the companions of Ibn al-Abrad. Night came with its darkness, and the people held back from one another, each of the two parties spending the night resolved to engage the other. When dawn broke, Shabīb and his companions crossed the bridge. While Shabīb was on the back of the bridge upon a stallion of his, and before him a mare, his horse leaped while he was on the bridge, and the hoof of Shabīb's horse landed on the edge of a boat, and he fell into the water. He said: "Let God decree a matter that was to be done." Then he sank into the water, then rose, saying: "That is the decree of the Mighty, the Knowing"—and he drowned. When the Kharijites were certain he had fallen into the water, they wheeled about and departed, dispersing into the lands. The commander of al-Ḥajjāj's army came and pulled Shabīb out of the water, his coat of mail upon him. Then he ordered that his chest be split open, and his heart was extracted, and it was compact and hard, as if it were a rock. They would strike the ground with it, and it would leap the height of a man. It is said: with him were men who hated him for what he had done to their clans. When he held back in the rearguard, they consulted and said: "We will cut the bridge under him." They did so, and the boats tilted with the bridge, and his horse shied, and he fell into the water and drowned. They called out: "The Commander of the Faithful has drowned." Al-Ḥajjāj's army recognized that, and they came and pulled him out. The obituary of Shabīb to his mother When Shabīb's death was announced to his mother, she said: "You speak truly. I had seen in a dream while I was pregnant with him that a flame of fire had come out of me, and I knew that nothing would extinguish it but water." His mother was a slave woman named Jahīzah. She was beautiful, and she was one of the bravest of women, fighting with her son in the wars. Al-Qāḍī Ibn Khallikān mentioned that she was killed in this expedition, and likewise his wife Ghazālah was killed. She was fierce in valor, a Kharijite. Al-Ḥajjāj, despite his awe, feared her with the greatest fear, until one of the poets said of him: A lion against me, but in the wars a timorous ostrich that starts at the whistler's whistle. Would that you had come out against Ghazālah in the fray— but your heart was in the wings of a bird. The career and description of Shabīb He said: Shabīb b. Yazīd b. Nuʿaym b. Qays b. ʿAmr b. al-Ṣalt b. Qays b. Sharāḥīl b. Murrah b. Dhuhl b. Shaybān al-Shaybānī claimed the caliphate and styled himself Commander of the Faithful. Had not God Almighty subdued him with what He subdued him—drowning—he would have attained the caliphate, God willing, and no one would have been able to prevail over him. God subdued him at the hands of al-Ḥajjāj when the Commander of the Faithful ʿAbd al-Malik sent armies to him to fight him, and he fled more than once. When his steed threw him upon the bridge over the Dujayl River, a man said to him: "Drowning, O Commander of the Faithful?" He said: "That is the decree of the Mighty, the Knowing." He said: Then he was brought out and carried to al-Ḥajjāj, who ordered that his heart be removed from his chest, and it was like a stone. Shabīb was a tall man, graying, with curly hair. He was born on the Day of Sacrifice in the year twenty-six. One of his companions was seized and carried to ʿAbd al-Malik b. Marwān, who said to him: "Are you not the one who said: If from you were Marwān and his son and ʿAmr, and from you Hāshim and Ḥabīb, from us are Ḥuṣayn, al-Baṭīn, and Qaʿnab, and from us is the Commander of the Faithful, Shabīb?" He said: "I only said: 'and from us is a commander of the faithful, Shabīb.'" His apology pleased him, and he released him.
Tarikh (al-Tabari) 2330No grade recorded
حروب المهلب بن أبي صفرة والخوارج من الأزارقة وَفِي هَذِهِ السَّنَةِ كَانَتْ حُرُوبٌ كَثِيرَةٌ جِدًّا بَيْنَ الْمُهَلَّبِ بْنِ أَبِي صُفْرَةَ نَائِبِ الْحَجَّاجِ، وَبَيْنَ الْخَوَارِجِ مِنَ الْأَزَارِقَةِ، وَأَمِيرِهِمْ قَطَرِيِّ بْنِ الْفُجَاءَةِ، وَكَانَ أَيْضًا مِنَ الْفُرْسَانِ الشُّجْعَانِ الْمَذْكُورِينَ الْمَشْهُورِينَ، وَقَدْ تَفَرَّقَ عَنْهُ أَصْحَابُهُ، وَنَفَرُوا فِي هَذِهِ السَّنَةِ، وَأَمَّا هُوَ فَشَرَدَ فِي الْأَرْضِ لَا يُدْرَى أَيْنَ ذَهَبَ، وَقَدْ جَرَتْ بَيْنَهُمْ مُنَاوَشَاتٌ وَمُجَاوَلَاتٌ يَطُولُ بَسْطُهَا وَاسْتِقْصَاؤُهَا، وَقَدْ بَالَغَ ابْنُ جَرِيرٍ فِي ذِكْرِهَا. خروج بكير بن وشاح على أمية بن عبد الله بن خالد قَالَ: وَفِي هَذِهِ السَّنَةِ ثَارَ بُكَيْرُ بْنُ وِشَاحٍ الَّذِي كَانَ نَائِبَ خُرَاسَانَ، عَلَى نَائِبِهَا أُمَيَّةَ بْنِ عَبْدِ اللَّهِ بْنِ خَالِدِ بْنِ أُسَيْدٍ - كَمَا سَيَأْتِي - وَذَلِكَ أَنْ بُكَيْرًا اسْتَجَاشَ عَلَيْهِ النَّاسَ، وَغَدَرَ بِهِ وَقَتَلَهُ، وَقَدْ جَرَتْ بَيْنَهُمَا خُطُوبٌ طَوِيلَةٌ، قَدِ اسْتَقْصَاهَا أَبُو جَعْفَرٍ - رَحِمَهُ اللَّهُ - فِي تَارِيخِهِ. . عبور أمية نهر بلخ للغزو فِي هَذِهِ السَّنَةِ عَبَرَ أُمَيَّةُ نَهْرَ بَلْخٍ لِلْغَزْوِ، فَحُوصِرَ حَتَّى جَهِدَ هُوَ وَأَصْحَابُهُ ، ثُمَّ نَجَوْا بَعْدَمَا أَشْرَفُوا عَلَى الْهَلَاكِ، وَرَجَعُوا إِلَى مَرْوَ. من حج بالناس هذه السنة وَحَجَّ هَذِهِ السَّنَةَ بِالنَّاسِ أَبَانُ بْنُ عُثْمَانَ، وَهُوَ أَمِيرُ الْمَدِينَةِ . وَكَانَ عَلَى الْكُوفَةِ وَالْبَصْرَةِ الْحَجَّاجُ، وَعَلَى خُرَاسَانَ أُمَيَّةُ . غزو الصائفة وَغَزَا هَذِهِ السَّنَةَ الصَّائِفَةَ الْوَلِيدُ بْنُ عَبْدِ الْمَلِكِ. هلاك قطري وعبد رب الكبير وعبيدة بن هلال وَفِي هَذِهِ السَّنَةِ هَلَكَ قَطَرِيٌّ، وَعَبْدُ رَبِّ الْكَبِيرِ، وَعُبَيْدَةُ بْنُ هِلَالٍ وَمَنْ كَانَ مَعَهُمْ مِنَ الْأَزَارِقَةِ . وَقِيلَ: بَلْ كَانَ هَلَاكُهُمْ فِي سَنَةِ ثَمَانٍ وَسَبْعَيْنِ. وَسَبَبُ هَلَاكِهِمْ أَنَّهُمْ لَمَّا اخْتَلَفُوا، وَتَوَجَّهَ قَطَرِيٌّ إِلَى طَبَرِسْتَانَ، وَوَجَّهَ الْحَجَّاجُ جَيْشًا مَعَ سُفْيَانَ بْنِ الْأَبْرَدِ، فَاتَّبَعَهُمْ، فَلَحِقَ قَطَرِيًّا فِي شِعَابِ طَبَرِسْتَانَ، فَقَاتَلُوهُ فَتَفَرَّقَ عَنْهُ أَصْحَابُهُ، وَوَقَعَ عَنْ دَابَّتِهِ فِي أَسْفَلِ الشِّعْبِ فَتَدَهْدَى إِلَى أَسْفَلِهِ. فَأَتَاهُ عِلْجٌ مِنْ أَهْلِ الْبَلَدِ، فَقَالَ لَهُ قَطَرِيٌّ: اسْقِنِي مَاءً، فَقَالَ: أَعْطِنِي شَيْئًا حَتَّى أَسْقِيَكَ، قَالَ: وَيْحَكَ، وَاللَّهِ مَا مَعِي إِلَّا مَا تَرَى مِنْ سِلَاحِي، فَأَشْرَفَ الْعِلْجُ عَلَيْهِ وَحَدَرَ عَلَيْهِ حَجَرًا عَظِيمًا فَأَصَابَ إِحْدَى وِرْكَيْهِ فَأَوْهَنَهُ، وَصَاحَ بِالنَّاسِ، فَأَقْبَلُوا فَقَتَلُوهُ. فَبَعَثَ سُفْيَانُ بِرَأْسِهِ مَعَ أَبِي جَهْمِ بْنِ كِنَانَةَ الْكَلْبِيِّ إِلَى الْحَجَّاجِ، ثُمَّ أَتَى بِهِ عَبْدَ الْمَلِكِ، ثُمَّ إِنَّ سُفْيَانَ أَقْبَلَ إِلَى عَسْكَرِ عُبَيْدَةَ بْنِ هِلَالٍ وَقَدْ تَحَصَّنَ فِي قَصْرٍ بِقَوْمَسَ فَأَحَاطَ بِهِ وَبِأَصْحَابِهِ، فَجَهِدُوا حَتَّى أَكَلُوا دَوَابَّهُمْ، ثُمَّ خَرَجُوا فَقَاتَلُوهُ فَقَتَلَهُمْ، وَبَعَثَ بِرُءُوسِهِمْ إِلَى الْحَجَّاجِ. خروج مطرف بن المغيرة على الحجاج وَفِي هَذِهِ السَّنَةِ خَرَجَ مُطَرِّفُ بْنُ الْمُغِيرَةِ بْنِ شُعْبَةَ عَلَى الْحَجَّاجِ، وَخَلَعَ عَبْدَ الْمَلِكِ بْنَ مَرْوَانَ، وَلَحِقَ بِالْجَبَلِ فَقُتِلَ . وَسَبَبُ ذَلِكَ أَنَّ الْحَجَّاجَ وَلَّى أَوْلَادَ الْمُغِيرَةِ فَاسْتَعْمَلَ عُرْوَةَ بْنَ الْمُغِيرَةِ عَلَى الْكُوفَةِ، وَمُطَرِّفً عَلَى الْمَدَائِنِ، وَحَمْزَةَ عَلَى هَمْدَانَ. وَأَقْبَلَ شَبِيبٌ الْخَارِجِيُّ إِلَى الْمَدَائِنِ، فَكَتَبَ مُطَرِّفٌ إِلَى الْحَجَّاجِ بِخَبَرِهِ، فَأَمَدَّهُ بِالرِّجَالِ، فَلَمَّا نَزَلَ شَبِيبٌ بِهَرْسِيرَ قَطَعَ مُطَرِّفٌ الْجِسْرَ فِيمَا بَيْنَهُ وَبَيْنَهُ، وَبَعَثَ إِلَى شَبِيبٍ: ابْعَثْ رِجَالًا مِنْ صُلَحَاءِ أَصْحَابِكَ أُدَارِسُهُمُ الْقُرْآنَ فَأَنْظُرُ مَا تَدْعُونَ إِلَيْهِ، فَبَعَثَ إِلَيْهِ: ابْعَثْ إِلَيَّ رِجَالًا يَكُونُونَ عِنْدِي حَتَّى تَرُدَّ أَصْحَابِي، فَقَالَ لَهُ: كَيْفَ آمَنُكَ عَلَى أَصْحَابِي، وَأَنْتَ لَا تَأْمَنُنِي عَلَى أَصْحَابِكَ؟ فَقَالَ: إِنَّكَ قَدْ عَلِمْتَ أَنَّنَا لَا نَسْتَحِلُّ فِي دِينِنَا الْغَدْرَ وَأَنْتُمْ تَفْعَلُونَهُ، فَبَعَثَ إِلَيْهِمْ رِجَالًا وَبَعَثُوا إِلَيْهِ رِجَالًا، فَقَالَ لِأَصْحَابِهِمْ: إِلَى مَا تَدْعُونَ؟ فَقَالُوا: إِلَى كِتَابِ اللَّهِ وَسُنَّةِ نَبِيِّهِ، وَالَّذِي نَقَمْنَا عَلَى قَوْمِنَا الِاسْتِئْثَارَ بِالْفَيْءِ، وَتَعْطِيلَ الْحُدُودِ، وَالتَّسَلُّطَ بِالْجَبْرِيَّةِ، وَمَا زَالُوا يَتَرَدَّدُونَ إِلَيْهِ حَتَّى وَقَعَ فِي نَفْسِهِ خَلْعَ عَبْدِ الْمَلِكِ وَالْحَجَّاجَ، فَقِيلَ لَهُ: إِنَّ هَذَا الْخَبَرَ يَبْلُغُ الْقَوْمَ فَلَا تَقُمْ فِي مَقَامِكَ، فَخَرَجَ وَجَمَعَ رُءُوسَ أَصْحَابِهِ وَقَالَ لَهُمْ: إِنِّي أُشْهِدُكُمْ أَنِّي قَدْ خَلَعْتُ عَبْدَ الْمَلِكِ وَالْحَجَّاجَ فَمَنْ أَحَبَّ فَلْيَصْحَبْنِي وَمَنْ أَبَى فَلْيَذْهَبْ حَيْثُ شَاءَ، فَإِنِّي لَا أُحِبُّ أَنْ يَتْبَعَنِي مَنْ لَيْسَتْ لَهُ نِيَّةٌ فِي جِهَادِ أَهْلِ الْجَوْرِ. ثُمَّ بَايَعَهُ أَصْحَابُهُ، ثُمَّ بَعَثَ إِلَى أَخِيهِ حَمْزَةَ: أَمْدِدْنِي بِمَا قَدَرْتَ عَلَيْهِ مِنْ مَالٍ أَوْ سِلَاحٍ، فَقَالَ لِلرَّسُولِ: ثَكِلَتْكَ أُمُّكَ، أَنْتَ قَتَلْتَ مُطَرِّفًا؟ فَقَالَ: لَا، وَلَكِنْ مُطَرِّفًا قَتَلَ نَفْسَهُ وَقَتَلَنِي، وَلَيْتَهُ لَا يَقْتُلُكَ، قَالَ: وَيْحَكَ، مَنْ سَوَّلَ لَهُ هَذَا الْأَمْرَ؟ قَالَ: نَفْسُهُ. ثُمَّ قَوِيَ أَمْرُ مُطَرِّفٍ، فَأُخْبِرَ الْحَجَّاجُ، فَبَعَثَ الْجُيُوشَ لِقِتَالِهِ، وَبَعَثَ إِلَى أَخِيهِ حَمْزَةَ مَنْ أَوْثَقَهُ بِالْحَدِيدِ وَحَبَسَهُ، فَالْتَقَتِ الْجُيُوشُ بِمُطَرِّفٍ فَاقْتَتَلُوا، فَخَرَجَ مِنْ عَسْكَرِ مُطَرِّفٍ بُكَيْرُ بْنُ هَارُونَ، فَصَاحَ: يَا أَهْلَ مِلَّتِنَا، نَسْأَلُكُمْ بِاللَّهِ -عَزَّ وَجَلَّ- الَّذِي لَا إِلَهَ إِلَّا هُوَ لَمَا أَنْصَفْتُمُونَا، خَبِّرُونَا عَنْ عَبْدِ الْمَلِكِ وَعَنِ الْحَجَّاجِ، أَلَسْتُمْ تَعْلَمُونَهُمَا جَائِرَيْنِ مُسْتَأْثِرَيْنِ يَتَّبِعَانِ الْهَوَى، وَيَأْخُذَانِ عَلَى الظِّنَّةِ، وَيَقْتُلَانِ عَلَى الْغَضَبِ. فَنَادَوْهُ: كَذَّبَتْ. فَقَالَ: وَيْلَكُمْ لا تَفْتَرُوا عَلَى اللَّهِ كَذِبًا فَيُسْحِتَكُمْ بِعَذَابٍ وَقَدْ خَابَ مَنِ افْتَرَى. فَخَرَجَ إِلَيْهِ رَجُلٌ فَاقْتَتَلَا، فَقَتَلَ الرَّجُلَ، ثُمَّ اشْتَدَّ الْقِتَالُ، فَانْكَشَفَتْ خَيْلُ مُطَرِّفٍ فَوَصَلُوا إِلَيْهِ، وَاحْتَزَّ رَأْسَهُ عَمْرُو بْنُ هُبَيْرَةَ، ثُمَّ طَلَبَ الْأَمَانَ لَبُكَيْرِ بْنِ هَارُونَ، مِنْ أَمِيرِ الْجَيْشِ فَأَمَّنَهُ.
✧ The wars of al-Muhallab b. Abī Ṣufra and the Kharijites of the Azāriqa In this year there were very many wars between al-Muhallab b. Abī Ṣufra, deputy of al-Ḥajjāj, and the Kharijites of the Azāriqa, whose commander was Qaṭarī b. al-Fujāʾa. He was also one of the renowned, famous courageous horsemen. His companions had separated from him and dispersed in this year. As for him, he wandered the earth, and it was not known where he went. Skirmishes and engagements took place between them whose full recounting and exhaustive detail would be lengthy. Ibn Jarīr went to great lengths in mentioning them. The rising of Bukayr b. Wishāḥ against Umayya b. ʿAbd Allāh b. Khālid He said: In this year Bukayr b. Wishāḥ, who had been deputy of Khurāsān, rose against its governor Umayya b. ʿAbd Allāh b. Khālid b. Usayd — as will come — that is, Bukayr summoned the people against him, betrayed him, and killed him. Long events took place between the two of them which Abū Jaʿfar — may God have mercy on him — recounted exhaustively in his history. . Umayya's crossing of the Balkh River for raiding In this year Umayya crossed the Balkh River for raiding, and was besieged until he and his companions were exhausted. Then they escaped after being on the brink of destruction, and returned to Marw. Who led the people in pilgrimage this year In this year Abān b. ʿUthmān led the people in pilgrimage, and he was governor of al-Madīnah. Al-Ḥajjāj was over al-Kūfah and al-Baṣrah, and Umayya was over Khurāsān. The summer expedition In this year al-Walīd b. ʿAbd al-Malik raided the summer expedition. The deaths of Qaṭarī, ʿAbd Rabb al-Kabīr, and ʿUbayda b. Hilāl In this year Qaṭarī, ʿAbd Rabb al-Kabīr, and ʿUbayda b. Hilāl and those of the Azāriqa who were with them perished. It was said: Rather, their destruction was in the year seventy-eight. The cause of their destruction was that when they disagreed, Qaṭarī headed toward Ṭabaristān, and al-Ḥajjāj dispatched an army with Sufyān b. al-Abrad, which pursued them. He caught up with Qaṭarī in the mountain passes of Ṭabaristān, and they fought him, whereupon his companions scattered from him, and he fell from his mount into the bottom of the pass and tumbled to its lowest part. A non-Arab man from the people of the land came to him, and Qaṭarī said to him: "Give me water to drink." He said: "Give me something so that I may give you water." He said: "Woe to you, by God, I have with me only what you see of my weapons." The man looked down at him and rolled a huge stone down upon him, hitting one of his hips and weakening him, and cried out to the people. They came and killed him. Sufyān sent his head with Abū Jahm b. Kināna al-Kalbī to al-Ḥajjāj. Then it was brought to ʿAbd al-Malik. Then Sufyān proceeded to the camp of ʿUbayda b. Hilāl, who had fortified himself in a castle at Qūmas, and surrounded him and his companions. They were exhausted until they ate their mounts. Then they came out and fought him, and he killed them, and sent their heads to al-Ḥajjāj. The rising of Muṭarrif b. al-Mughīra against al-Ḥajjāj In this year Muṭarrif b. al-Mughīra b. Shuʿba rose against al-Ḥajjāj, renounced ʿAbd al-Malik b. Marwān, and joined the mountain, and was killed. The reason for that was that al-Ḥajjāj appointed the sons of al-Mughīra, so he made ʿUrwa b. al-Mughīra governor of al-Kūfah, Muṭarrif governor of al-Madāʾin, and Ḥamza governor of Hamdān. Shabīb the Kharijite approached al-Madāʾin, and Muṭarrif wrote to al-Ḥajjāj with news of him, and he reinforced him with men. When Shabīb encamped at Harsīr, Muṭarrif cut the bridge between himself and him, and sent to Shabīb: "Send men from the righteous of your companions so that I may study the Qurʾān with them and see what you call to." He sent back to him: "Send men to me who will remain with me until you return my companions." He said to him: "How can I trust you with my companions when you do not trust me with your companions?" He said: "You know that we do not deem treachery permissible in our religion, while you do it." So he sent men to them, and they sent men to him. He said to their companions: "To what do you call?" They said: "To the Book of God and the Sunnah of His Prophet. What we have resented against our people is their monopolizing the fayʾ, suspending the prescribed punishments, and domineering through tyranny." They continued to go back and forth to him until it settled in his mind to renounce ʿAbd al-Malik and al-Ḥajjāj. It was said to him: "This news will reach the people, so do not remain in your place." He went out, gathered the leaders of his companions, and said to them: "I call you to witness that I have renounced ʿAbd al-Malik and al-Ḥajjāj. Whoever wishes, let him accompany me, and whoever refuses, let him go wherever he wishes, for I do not like anyone to follow me who has no intention of striving against the people of oppression." Then his companions pledged allegiance to him. Then he sent to his brother Ḥamza: "Reinforce me with whatever money or weapons you can." He said to the messenger: "May your mother be bereaved of you! Did you kill Muṭarrif?" He said: "No, but Muṭarrif killed himself and killed me. Would that he does not kill you." He said: "Woe to you, who made this matter seem fair to him?" He said: "His own self." Then Muṭarrif's affair strengthened, and al-Ḥajjāj was informed. He dispatched armies to fight him, and sent someone to his brother Ḥamza, who bound him in iron and imprisoned him. The armies met Muṭarrif and fought. Bukayr b. Hārūn came out from Muṭarrif's camp and shouted: "O people of our religious community, we ask you by God — Mighty and Majestic is He — besides whom there is no god, that you deal fairly with us. Tell us about ʿAbd al-Malik and al-Ḥajjāj: do you not know that they are unjust, monopolizing, following whim, seizing on suspicion, and killing in anger?" They called back to him: "You have lied." He said: "Woe to you! Do not fabricate lies against God, lest He destroy you with a punishment, for he who fabricates has failed." A man came out against him, and the two fought, and he killed the man. Then the fighting intensified, and Muṭarrif's cavalry was routed, and they reached him. ʿAmr b. Hubayra struck off his head. Then he sought amnesty for Bukayr b. Hārūn from the commander of the army, and he granted it to him.
Tarikh (al-Tabari) 2331No grade recorded
كَثِيرُ بْنُ الصَّلْتِ بْنِ مَعْدِي كَرِبَ الْكِنْدِيُّ وَفِيهَا تُوُفِّيَ مِنَ الْأَعْيَانِ: كَثِيرُ بْنُ الصَّلْتِ بْنِ مَعْدِي كَرِبَ الْكِنْدِيُّ كَانَ كَبِيرًا مُطَاعًا فِي قَوْمِهِ، وَلَهُ بِالْمَدِينَةِ دَارٌ كَبِيرَةٌ بِالْمُصَلَّى، وَقِيلَ: إِنَّهُ كَانَ كَاتِبَ عَبْدِ الْمَلِكِ عَلَى الرَّسَائِلِ، تُوُفِّيَ بِالشَّامِ. مُحَمَّدُ بْنُ مُوسَى بْنِ طَلْحَةَ بْنِ عُبَيْدِ اللَّهِ مُحَمَّدُ بْنُ مُوسَى بْنِ طَلْحَةَ بْنِ عُبَيْدِ اللَّهِ كَانَتْ أُخْتُهُ تَحْتَ عَبْدِ الْمَلِكِ، وَوَلَّاهُ سِجِسْتَانَ، فَلَمَّا سَارَ إِلَيْهَا قِيلَ لَهُ: إِنَّ شَبِيبًا فِي طَرِيقِكَ، وَقَدْ أَعْيَا النَّاسَ، فَاعْدِلْ إِلَيْهِ لَعَلَّكَ أَنْ تَقْتُلَهُ، فَيَكُونَ ذِكْرُ ذَلِكَ وَشُهْرَتُهُ لَكَ إِلَى الْأَبَدِ. فَلَمَّا سَارَ لَقِيَهُ شَبِيبٌ فَاقْتَتَلَ مَعَهُ، فَقَتَلَهُ شَبِيبٌ، وَقِيلَ غَيْرُ ذَلِكَ، وَاللَّهُ أَعْلَمُ. عِيَاضُ بْنُ عَمْرٍو الْأَشْعَرِيُّ عِيَاضُ بْنُ عَمْرٍو الْأَشْعَرِيُّ شَهِدَ الْيَرْمُوكَ، وَحَدَّثَ عَنْ جَمَاعَةٍ مِنَ الصَّحَابَةِ وَغَيْرِهِمْ، تُوُفِّيَ بِالْبَصْرَةِ، رَحِمَهُ اللَّهُ. مُطَرِّفُ بْنُ الْمُغِيرَةِ بْنِ شُعْبَةَ مُطَرِّفُ بْنُ الْمُغِيرَةِ بْنِ شُعْبَةَ وَقَدْ كَانُوا إِخْوَةً ; عُرْوَةُ، وَ مُطَرِّفٌ، وَ حَمْزَةُ، وَقَدْ كَانُوا يَمِيلُونَ إِلَى بَنِي أُمَيَّةَ، فَاسْتَعْمَلَهُمِ الْحَجَّاجُ عَلَى أَقَالِيمَ، فَاسْتَعْمَلَ عُرْوَةَ عَلَى الْكُوفَةِ، وَ مُطَرِّفًا عَلَى الْمَدَائِنِ،، وَ حَمْزَةَ عَلَى هَمْدَانَ. قَتْلِ بُكَيْرِ بْنِ وَسَّاجٍ فِي هَذِهِ السَّنَةِ قَتَلَ أُمَيَّةُ بْنُ عَبْدِ اللَّهِ بْنِ خَالِدِ بْنِ أُسَيْدِ بْنِ أَبِي الْعِيصِ بْنِ أُمَيَّةَ بُكَيْرَ بْنَ وَسَّاجٍ. وَكَانَ سَبَبُ ذَلِكَ أَنَّ أُمَيَّةَ بْنَ عَبْدِ اللَّهِ، وَهُوَ عَامِلُ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ عَلَى خُرَاسَانَ، أَمَرَ بُكَيْرًا بِالتَّجْهِيزِ لِغَزْوِ مَا وَرَاءَ النَّهْرِ، وَقَدْ كَانَ قَبْلَ ذَلِكَ وَلَّاهُ طُخَارِسْتَانَ، فَتَجَهَّزَ لَهُ، فَوَشَى بِهِ بَحِيرُ بْنُ وَرْقَاءَ إِلَى أُمَيَّةَ، فَمَنَعَهُ عَنْهَا، فَلَمَّا أَمَرَهُ بِغَزْوِ مَا وَرَاءَ النَّهْرِ تَجَهَّزَ وَأَنْفَقَ نَفَقَةً كَثِيرَةً وَادَّانَ فِيهَا، فَقَالَ بَحِيرٌ لِأُمَيَّةَ: إِنْ صَارَ بَيْنَكَ وَبَيْنَهُ النَّهْرُ خَلَعَ الْخَلِيفَةَ. فَأَرْسَلَ إِلَيْهِ أُمَيَّةُ: أَنْ أَقِمْ لَعَلِّي أَغْزُو فَتَكُونَ مَعِيَ. فَغَضِبَ بُكَيْرٌ وَقَالَ: كَأَنَّهُ يُضَارُّنِي. وَكَانَ عُقَابُ ذُو اللِّقْوَةِ الْغُدَانِيُّ اسْتَدَانَ لِيَخْرُجَ مَعَ بُكَيْرٍ، فَأَخَذَهُ غُرَمَاؤُهُ فَحُبِسَ حَتَّى أَدَّى عَنْهُ بُكَيْرٌ. ثُمَّ إِنَّ أُمَيَّةَ تَجَهَّزَ لِلْغَزْوِ إِلَى بُخَارَى، ثُمَّ يَعُودُ مِنْهَا إِلَى مُوسَى بْنِ عَبْدِ اللَّهِ بْنِ خَازِمٍ بِتِرْمِذَ، وَتَجَهَّزَ النَّاسُ مَعَهُ وَفِيهِمْ بُكَيْرٌ، وَسَارُوا، فَلَمَّا بَلَغُوا النَّهْرَ وَأَرَادُوا قَطْعَهُ قَالَ أُمَيَّةُ لِبُكَيْرٍ: إِنِّي قَدِ اسْتَخْلَفْتُ ابْنِي عَلَى خُرَاسَانَ، وَأَخَافُ أَنَّهُ لَا يَضْبِطُهَا لِأَنَّهُ غُلَامٌ حَدَثٌ، فَارْجِعْ إِلَى مَرْوَ فَاكْفِنِيهَا، فَإِنِّي قَدْ وَلَّيْتُكَهَا، فَقُمْ بِأَمْرِ ابْنِي. فَانْتَخَبَ بُكَيْرٌ فُرْسَانًا كَانَ عَرَفَهُمْ وَوَثِقَ بِهِمْ وَرَجَعَ، وَمَضَى أُمَيَّةُ إِلَى بُخَارَى لِلْغُزَاةِ. فَقَالَ عُقَابٌ ذُو اللِّقْوَةِ لِبُكَيْرٍ: إِنَّا طَلَبْنَا أَمِيرًا مِنْ قُرَيْشٍ، فَجَاءَنَا أَمِيرٌ يَلْعَبُ بِنَا وَيُحَوِّلُنَا مِنْ سِجْنٍ إِلَى سِجْنٍ، وَإِنِّي أَرَى أَنْ تَحْرِقَ هَذِهِ السُّفُنَ، وَنَمْضِيَ إِلَى مَرْوَ، وَنَخْلَعَ أُمَيَّةَ وَنُقِيمَ بِمَرْوَ وَنَأْكُلَهَا إِلَى يَوْمٍ مَا. وَوَافَقَهُ الْأَحْنَفُ بْنُ عَبْدِ اللَّهِ الْعَنْبَرِيُّ عَلَى هَذَا. قَالَ بُكَيْرٌ: أَخَافَ أَنْ يَهْلِكَ هَؤُلَاءِ الْفُرْسَانُ الَّذِينَ مَعِي. قَالَ: إِنْ هَلَكَ هَؤُلَاءِ فَأَنَا أَتِيكَ مِنْ أَهْلِ مَرْوَ بِمَا شِئْتَ. قَالَ: يَهْلِكُ الْمُسْلِمُونَ. قَالَ: إِنَّمَا يَكْفِيكَ أَنْ يُنَادِيَ مُنَادٍ: مَنْ أَسْلَمَ رَفَعْنَا عَنْهُ الْخَرَاجَ، فَيَأْتِيكَ خَمْسُونَ أَلْفًا أَسْمَعُ مِنْ هَؤُلَاءِ وَأَطْوَعُ. قَالَ: فَيَهْلِكُ أُمَيَّةُ وَمَنْ مَعَهُ. قَالَ: وَلِمَ يَهْلِكُونَ وَلَهُمْ عَدَدٌ وَعِدَّةٌ وَنَجْدَةٌ وَسِلَاحٌ ظَاهِرٌ، لِيُقَاتِلُوا عَنْ أَنْفُسِهِمْ حَتَّى يَبْلُغُوا الصِّينَ ! فَحَرَقَ بُكَيْرٌ السُّفُنَ وَرَجَعَ إِلَى مَرْوَ، فَأَخَذَ ابْنُ أُمَيَّةَ بِحَبْسِهِ وَخَلْعِ أُمَيَّةَ. وَبَلَغَ أُمَيَّةَ الْخَبَرُ فَصَالَحَ أَهْلَ بُخَارَى عَلَى فِدْيَةٍ قَلِيلَةٍ، وَرَجَعَ وَأَمَرَ بِاتِّخَاذِ السُّفُنِ، وَعَبَرَ وَذَكَرَ لِلنَّاسِ إِحْسَانَهُ إِلَى بُكَيْرٍ مَرَّةً بَعْدَ أُخْرَى، وَأَنَّهُ كَافَأَهُ بِالْعِصْيَانِ، وَسَارَ إِلَى مَرْوَ، وَأَتَاهُ مُوسَى بْنُ عَبْدِ اللَّهِ بْنِ خَازِمٍ، وَأَرْسَلَ أُمَيَّةُ شَمَّاسَ بْنَ دِثَارٍ فِي ثَمَانِمِائَةٍ، فَسَارَ إِلَيْهِ بُكَيْرٌ وَبَيَّتَهُ فَهَزَمَهُ، وَأَمَرَ أَصْحَابَهُ أَنْ لَا يَقْتُلُوا مِنْهُمْ أَحَدًا، فَكَانُوا يَأْخُذُونَ سِلَاحَهُمْ وَيُطْلِقُونَهُمْ، وَقَدِمَ أُمَيَّةُ فَتَلَقَّاهُ شَمَّاسٌ، فَقَدَّمَ أُمَيَّةُ ثَابِتَ بْنَ قُطْبَةَ، فَلَقِيَهُ بُكَيْرٌ فَأَسَرَ ثَابِتًا وَفَرَّقَ جَمْعَهُ، ثُمَّ أَطْلَقَهُ لِيَدٍ كَانَتْ لِثَابِتٍ عِنْدَهُ. وَأَقْبَلَ أُمَيَّةُ وَقَاتَلَهُ بُكَيْرٌ، فَانْكَشَفَ يَوْمًا أَصْحَابُهُ، فَحَمَاهُمْ بُكَيْرٌ، ثُمَّ الْتَقَوْا يَوْمًا آخَرَ، فَاقْتَتَلُوا قِتَالًا شَدِيدًا، ثُمَّ الْتَقَوْا يَوْمًا آخَرَ، فَضَرَبَ بُكَيْرٌ ثَابِتَ بْنَ قُطْبَةَ عَلَى رَأْسِهِ، فَحَمَلَ حُرَيْثُ بْنُ قُطْبَةَ أَخُو ثَابِتٍ عَلَى بُكَيْرٍ، فَانْحَازَ بُكَيْرٌ وَانْكَشَفَ أَصْحَابُهُ، وَاتَّبَعَ حُرَيْثٌ بُكَيْرًا حَتَّى بَلَغَ الْقَنْطَرَةَ، وَنَادَاهُ: إِلَى أَيْنَ يَا بُكَيْرُ ؟ فَرَجَعَ، فَضَرَبَهُ حُرَيْثٌ عَلَى رَأْسِهِ، فَقَطَعَ الْمِغْفَرَ، وَعَضَّ السَّيْفُ رَأْسَهُ فَصُرِعَ، وَاحْتَمَلَهُ أَصْحَابُهُ فَأَدْخَلُوهُ الْمَدِينَةَ، وَكَانُوا يُقَاتِلُونَهُمْ. فَكَانَ أَصْحَابُ بُكَيْرٍ يَغْدُونَ فِي الثِّيَابِ الْمُصَبَّغَةِ مِنْ أَحْمَرَ وَأَصْفَرَ، فَيَجْلِسُونَ يَتَحَدَّثُونَ وَيُنَادِي مُنَادِيهِمْ: مَنْ رَمَى بِسَهْمٍ رَمَيْنَا إِلَيْهِ بِرَأْسِ رَجُلٍ مِنْ وَلَدِهِ وَأَهْلِهِ. فَلَا يَرْمِيهِمْ أَحَدٌ. وَخَافَ بُكَيْرٌ إِنْ طَالَ الْحِصَارُ أَنْ يَخْذُلَهُ النَّاسُ، فَطَلَبَ الصُّلْحَ، وَأَحَبَّ ذَلِكَ أَيْضًا أَصْحَابُ أُمَيَّةَ، فَاصْطَلَحُوا عَلَى أَنْ يَقْضِيَ أُمَيَّةُ عَنْهُ أَرْبَعَمِائَةِ أَلْفٍ، وَيَصِلَ أَصْحَابَهُ، وَيُوَلِّيَهُ أَيَّ كُوَرِ خُرَاسَانَ شَاءَ، وَلَا يَسْمَعُ قَوْلَ بَحِيرٍ فِيهِ، وَإِنْ رَابَهُ رَيْبٌ فَهُوَ آمِنٌ أَرْبَعِينَ يَوْمًا. وَدَخَلَ أُمَيَّةُ مَدِينَةَ مَرْوَ وَوَفَى لِبُكَيْرٍ وَعَادَ إِلَى مَا كَانَ مِنْ إِكْرَامِهِ، وَأَعْطَى أُمَيَّةُ عُقَابًا عِشْرِينَ أَلْفًا. وَقَدْ قِيلَ: إِنَّ بُكَيْرًا لَمْ يَصْحَبْ أُمَيَّةَ إِلَى النَّهْرِ، كَانَ أُمَيَّةُ قَدِ اسْتَخْلَفَهُ عَلَى مَرْوَ، فَلَمَّا سَارَ أُمَيَّةُ وَعَبَرَ النَّهْرَ خَلَعَهُ، فَجَرَى الْأَمْرُ بَيْنَهُمَا عَلَى مَا ذَكَرْنَاهُ. وَكَانَ أُمَيَّةُ سَهْلًا لَيِّنًا سَخِيًّا، وَكَانَ مَعَ ذَلِكَ ثَقِيلًا عَلَى أَهْلِ خُرَاسَانَ، وَكَانَ فِيهِ زَهْوٌ شَدِيدٌ، وَكَانَ يَقُولُ: مَا تَكْفِينِي خُرَاسَانُ لِمَطْبَخِي. وَعَزَلَ أُمَيَّةُ بَحِيرًا عَنْ شُرْطَتِهِ، وَوَلَّاهَا عَطَاءَ بْنَ أَبِي السَّائِبِ. وَطَالَبَ أُمَيَّةُ النَّاسَ بِالْخَرَاجِ وَاشْتَدَّ عَلَيْهِمْ، وَكَانَ بُكَيْرٌ يَوْمًا فِي الْمَسْجِدِ وَعِنْدَهُ النَّاسُ، فَذَكَرُوا شِدَّةَ أُمَيَّةَ وَذَمُّوهُ، وَبَحِيرٌ وَضِرَارُ بْنُ حُصَيْنٍ وَعَبْدُ اللَّهِ بْنُ جَارِيَةَ بْنِ قُدَامَةَ فِي الْمَسْجِدِ، فَنَقَلَ بَحِيرٌ ذَلِكَ إِلَى أُمَيَّةَ، فَكَذَّبَهُ، فَادَّعَى شَهَادَةَ هَؤُلَاءِ، فَشَهِدَ مُزَاحِمُ بْنُ أَبِي الْمُجَشَّرِ السُّلَمِيُّ أَنَّهُ كَانَ يَمْزَحُ فَتَرَكَهُ أُمَيَّةُ. ثُمَّ إِنَّ بَحِيرًا أَتَى أُمَيَّةَ وَقَالَ لَهُ: وَاللَّهِ إِنَّ بُكَيْرًا قَدْ دَعَانِي إِلَى خَلْعِكَ، وَقَالَ: لَوْلَا مَكَانُكَ لَقَتَلْتُ هَذَا الْقُرَشِيَّ وَأَكَلْتُ خُرَاسَانَ، فَلَمْ يُصَدِّقْهُ أُمَيَّةُ، فَاسْتَشْهَدَ جَمَاعَةً ذَكَرَ بُكَيْرٌ أَنَّهُمْ أَعْدَاؤُهُ، فَقَبَضَ أُمَيَّةُ عَلَى بُكَيْرٍ وَعَلَى بَدَلٍ وَشَمَرْدَلٍ ابْنَيْ أَخِيهِ، ثُمَّ أَمَرَ أُمَيَّةُ بَعْضَ رُؤَسَاءِ مَنْ مَعَهُ بِقَتْلِ بُكَيْرٍ، فَامْتَنَعُوا، فَأَمَرَ بَحِيرًا بِقَتْلِهِ فَقَتَلَهُ، وَقَتَلَ أُمَيَّةُ ابْنَيْ أَخِي بُكَيْرٍ. وَفَاةُ شَبِيبِ بْنِ يَزِيدَ الْخَارِجِيِّ وَفِي هَذِهِ السَّنَةِ كَانَتْ وَفَاةُ شَبِيبِ بْنِ يَزِيدَ الْخَارِجِيِّ - كَمَا قَدَّمْنَا - وَقَدْ كَانَ مِنَ الشَّجَاعَةِ وَالْفُرُوسِيَّةِ عَلَى جَانِبٍ كَبِيرٍ، لَمْ أَرَ بَعْدَ الصَّحَابَةِ مِثْلَهُ، وَمِثْلَ الْأَشْتَرِ وَابْنِهُ إِبْرَاهِيمَ، وَمُصْعَبِ بْنِ الزُّبَيْرِ وَأَخِيهِ عَبْدِ اللَّهِ، وَمِمَّنْ يُنَاطُ بِهَؤُلَاءِ فِي الشَّجَاعَةِ ; مِثْلَ قَطَرِيِّ بْنِ الْفُجَاءَةِ مِنَ الْأَزَارِقَةِ الْخَوَارِجِ، وَاللَّهُ أَعْلَمُ. عُبَيْدُ بْنُ عُمَيْرِ بْنِ قَتَادَةَ عُبَيْدُ بْنُ عُمَيْرِ بْنِ قَتَادَةَ، أَبُو عَاصِمٍ اللَّيْثِيُّ الْوَاعِظُ : أَسْنَدَ عَنْ أُبَيِّ بْنِ كَعْبٍ، وَأَبِي ذَرٍّ، وَأَبِي قَتَادَةَ، وَابْنِ عُمَرَ، وَابْنِ عَمْرٍو، وَأَبِي هُرَيْرَةَ، وَابْنِ عَبَّاسٍ، وَعَائِشَةَ. وَرَوَى عَنْهُ مِنْ كِبَارِ التَّابِعِينَ: مُجَاهِدٌ، وَعَطَاءُ، وَأَبُو حَازِمٍ. وَكَانَ مُجَاهِدٌ يَقُولُ: كُنَّا نَفْخَرُ بِفَقِيهِنَا وَبِقَاضِينَا: فَأَمَّا فَقِيهُنَا فَابْنُ عَبَّاسٍ، وَأَمَّا قَاضِينَا فَعُبَيْدُ بْنُ عُمَيْرٍ. وَعَنْ عُبَيْدِ بْنِ عُمَيْرٍ، قَالَ: إِنَّ أَهَّلَ الْقُبُورِ لِيَتَلَقَّوْنِ الْمَوْتَى كَمَا يُتَلَقَّى الرَّاكِبُ، يَسْأَلُونَهُ، فَإِذَا سَأَلُوهُ: مَا فَعَلَ فُلَانٌ؟ فَمَنْ كَانَ قَدْ مَاتَ يَقُولُ: أَلَمْ يَأْتِكُمْ؟ فَيَقُولُونَ: إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ ذُهِبَ بِهِ إِلَى أُمِّهِ الْهَاوِيَةِ. وَقَالَ: صَالِحُ بْنُ أَحْمَدَ بْنِ عَبْدِ اللَّهِ بْنِ مُسْلِمٍ الْعِجْلِيُّ، قَالَ: حَدَّثَنِي أَبِي، قَالَ: حَدَّثَنِي عَبْدُ اللَّهِ، قَالَ: كَانَتِ امْرَأَةٌ جَمِيلَةٌ بِمَكَّةَ، وَكَانَ لَهَا زَوْجٌ، فَنَظَرَتْ يَوْمًا إِلَى وَجْهِهَا فِي الْمِرْآةِ، فَقَالَتْ لِزَوْجِهَا: أَتَرَى أَحَدًا يَرَى هَذَا الْوَجْهَ لَا يُفْتَتَنُ بِهِ، قَالَ: نَعَمْ، قَالَتْ: وَمَنْ؟ قَالَ عُبَيْدُ بْنُ عُمَيْرٍ قَالَتْ: فَأْذِنْ لِي فِيهِ فَلَأَفْتِنَنَّهُ، قَالَ: قَدْ أَذِنْتُ لَكِ. قَالَ: فَأَتَتْهُ كَالْمُسْتَفْتِيَةِ، فَخَلَا مَعَهَا فِي نَاحِيَةٍ مِنَ الْمَسْجِدِ الْحَرَامِ. قَالَ: فَأَسْفَرَتْ عَنْ وَجْهٍ مِثْلَ فِلْقَةِ الْقَمَرِ، فَقَالَ لَهَا: اسْتَتِرِي يَا أَمَةَ اللَّهِ، قَالَتْ: إِنِّي قَدْ فُتِنْتُ بِكَ فَانْظُرْ فِي أَمْرِي، قَالَ: إِنِّي سَائِلُكِ عَنْ شَيْءٍ، فَإِنْ أَنْتِ صَدَقْتِ نَظَرْتُ فِي أَمْرِكِ، قَالَتْ: لَا تَسْأَلْنِي عَنْ شَيْءٍ إِلَّا صَدَقْتُكَ. قَالَ: أَخْبِرِينِي، لَوْ أَنَّ مَلَكَ الْمَوْتِ أَتَاكِ لِيَقْبِضَ رَوْحَكِ كَانَ يَسُرُّكِ أَنِّي قَضَيْتُ لَكِ هَذِهِ الْحَاجَةَ؟ قَالَتْ: اللَّهُمَّ لَا. قَالَ: صَدَقْتِ، فَلَوْ أُدْخِلْتِ قَبْرَكِ فَأُجْلِسْتِ لِلْمُسَاءَلَةِ أَكَانَ يَسُرُّكِ أَنِّي قَضَيْتُ لَكِ هَذِهِ الْحَاجَةَ؟ قَالَتْ: اللَّهُمَّ لَا، قَالَ: صَدَقْتِ، فَلَوْ أَنَّ النَّاسَ أُعْطُوا كُتُبَهُمْ فَلَا تَدْرِينَ أَتَأْخُذِينَ كِتَابَكِ بِيَمِينِكِ أَوْ بِشِمَالِكِ، أَكَانَ يَسُرُّكِ أَنِّي قَضَيْتُ لَكِ هَذِهِ الْحَاجَةَ؟ قَالَتْ: اللَّهُمَّ لَا، قَالَ: صَدَقْتِ، فَلَوْ أَرَدْتِ الْمَمَرَّ عَلَى الصِّرَاطِ فَلَا تَدْرِينَ تَنْجِينَ أَمْ لَا تَنْجِينَ، أَكَانَ يَسُرُّكِ أَنِّي قَضَيْتُ لَكِ هَذِهِ الْحَاجَةَ؟ قَالَتْ: اللَّهُمَّ لَا. قَالَ: صَدَقْتِ، فَلَوْ جِيءَ بِالْمَوَازِينِ وَجِيءَ بِكِ لَا تَدْرِينَ تَخِفِّينَ أَمْ تَثْقُلِينَ، أَيَسُرُّكِ أَنِّي قَضَيْتُ لَكِ هَذِهِ الْحَاجَةَ؟ قَالَتْ: اللَّهُمَّ لَا، قَالَ: صَدَقْتِ قَالَ: فَلَوْ وَقَفْتِ بَيْنَ يَدَيِ اللَّهِ تَعَالَى لِلْمُسَاءَلَةِ، كَانَ يَسُرُّكِ أَنِّي قَضَيْتُ لَكِ هَذِهِ الْحَاجَةَ؟ قَالَتْ: اللَّهُمَّ لَا، قَالَ: صَدَقْتِ، فَاتَّقِ اللَّهَ يَا أَمَةَ اللَّهِ، فَقَدْ أَنْعَمَ اللَّهُ عَلَيْكِ وَأَحْسَنَ إِلَيْكِ. قَالَ: فَرَجَعَتْ إِلَى زَوْجِهَا، قَالَ: مَا صَنَعْتِ؟ قَالَتْ: أَنْتَ بَطَّالٌ وَنَحْنُ بَطَّالُونَ. فَأَقْبَلَتْ عَلَى الصَّلَاةِ وَالصَّوْمِ وَالْعِبَادَةِ. قَالَ: فَكَانَ زَوْجُهَا يَقُولُ: مَا لِي وَلِعُبَيْدِ بْنِ عُمَيْرٍ أَفْسَدَ عَلَيَّ امْرَأَتِي كَانَتْ لِي فِي كُلِّ لَيْلَةٍ عَرُوسًا، فَصَيَّرَهَا رَاهِبَةً.
✧ Kathīr b. al-Ṣalt b. Maʿdī Karib al-Kindī In this year passed away notables: Kathīr b. al-Ṣalt b. Maʿdī Karib al-Kindī He was a great man, obeyed among his people, and he had in Madinah a large house at the prayer ground. It was said that he was the secretary of ʿAbd al-Malik for correspondence. He died in al-Shām. Muḥammad b. Mūsā b. Ṭalḥa b. ʿUbayd Allāh Muḥammad b. Mūsā b. Ṭalḥa b. ʿUbayd Allāh His sister was the wife of ʿAbd al-Malik, and he appointed him over Sijistān. When he set out toward it, it was said to him: “Shabīb is on your road, and he has wearied the people. Turn aside to him, perhaps you may kill him, and the renown and fame of that will be yours forever.” When he marched, Shabīb met him and fought him, and Shabīb killed him. Another account is given, and Allah knows best. ʿIyāḍ b. ʿAmr al-Ashʿarī ʿIyāḍ b. ʿAmr al-Ashʿarī He witnessed al-Yarmūk and transmitted from a group of the Companions and others. He died in al-Baṣra, may Allah have mercy on him. Muṭarrif b. al-Mughīra b. Shuʿba Muṭarrif b. al-Mughīra b. Shuʿba They were brothers: ʿUrwa, Muṭarrif, and Ḥamza. They inclined toward the Umayyads, so al-Ḥajjāj appointed them over provinces. He appointed ʿUrwa over al-Kūfa, Muṭarrif over al-Madāʾin, and Ḥamza over Hamdān. The killing of Bukayr b. Wassāj In this year Umayya b. ʿAbd Allāh b. Khālid b. Usayd b. Abī al-ʿĪṣ b. Umayya killed Bukayr b. Wassāj. The reason was that Umayya b. ʿAbd Allāh, the governor of ʿAbd al-Malik b. Marwān over Khurāsān, ordered Bukayr to prepare for raiding what lies beyond the river. He had previously appointed him over Ṭukhāristān, so he prepared for that. Then Baḥīr b. Warqāʾ slandered him to Umayya, so he prevented him from it. When he ordered him to raid beyond the river, he prepared and spent a great deal of money and incurred debts for it. Baḥīr said to Umayya: “If the river comes between you and him, he will renounce the caliph.” Umayya sent to him: “Stay, perhaps I will raid and you will be with me.” Bukayr became angry and said: “It is as if he is harming me.” ʿUqāb Dhū al-Liqwa al-Ghudānī had borrowed money to go out with Bukayr, and his creditors seized him and imprisoned him until Bukayr paid on his behalf. Then Umayya prepared for the raid to Bukhārā, then from there he would return to Mūsā b. ʿAbd Allāh b. Khāzim at Tirmidh. The people prepared with him, including Bukayr, and they marched. When they reached the river and wanted to cross it, Umayya said to Bukayr: “I have appointed my son as my successor over Khurāsān, and I fear he will not manage it because he is a young lad. Return to Marw and suffice me in it, for I have appointed you over it, and attend to my son’s affairs.” Bukayr selected horsemen whom he knew and trusted and returned, while Umayya went on to Bukhārā for the raid. ʿUqāb Dhū al-Liqwa said to Bukayr: “We sought a commander from Quraysh, and a commander came to us who toys with us and moves us from one prison to another. I think you should burn these ships, go to Marw, renounce Umayya, stay in Marw, and consume it until some day.” Al-Aḥnaf b. ʿAbd Allāh al-ʿAnbarī agreed with him on this. Bukayr said: “I fear these horsemen with me will perish.” He said: “If these perish, I will bring you from the people of Marw whatever you wish.” He said: “The Muslims will perish.” He said: “It is enough for you that a crier calls out: ‘Whoever accepts Islam, we lift the land tax from him.’ Then fifty thousand will come to you, more obedient and more compliant than these.” He said: “Then Umayya and those with him will perish.” He said: “Why would they perish? They have numbers, equipment, bravery, and visible weapons. Let them fight for themselves until they reach China!” So Bukayr burned the ships and returned to Marw, and Umayya’s son seized him and renounced Umayya. The news reached Umayya, so he made peace with the people of Bukhārā for a small ransom, returned, ordered ships to be built, crossed, and reminded the people of his kindness to Bukayr time after time, and that he repaid him with disobedience. He marched to Marw. Mūsā b. ʿAbd Allāh b. Khāzim came to him. Umayya sent Shammās b. Dithār with eight hundred men. Bukayr marched against him and attacked him at night, defeating him. He ordered his companions not to kill anyone among them, so they took their weapons and released them. Umayya arrived, and Shammās met him. Umayya sent forward Thābit b. Quṭba, and Bukayr met him, captured Thābit, and scattered his force. Then he released him because of a favor Thābit had done for him. Umayya advanced and Bukayr fought him. One day his companions were exposed, and Bukayr protected them. Then they met another day and fought a fierce battle. Then they met another day, and Bukayr struck Thābit b. Quṭba on his head. Then Ḥurayth b. Quṭba, Thābit’s brother, charged at Bukayr, and Bukayr withdrew while his companions were exposed. Ḥurayth pursued Bukayr until he reached the bridge. He called to him: “Where to, O Bukayr?” He turned back, and Ḥurayth struck him on his head, cutting the helmet, and the sword bit into his head, so he fell. His companions carried him and brought him into the city, and they fought them. Bukayr’s companions used to go out in dyed garments of red and yellow and sit talking, while their crier called: “Whoever shoots an arrow, we will shoot back at him the head of a man from his children and family.” So no one shot at them. Bukayr feared that if the siege lasted long, the people would abandon him, so he sought peace. Umayya’s companions also desired that. They made peace on the condition that Umayya would pay four hundred thousand on his behalf, maintain his companions, appoint him over whichever district of Khurāsān he wished, not listen to Baḥīr’s words about him, and if any suspicion arose, he would be safe for forty days. Umayya entered the city of Marw, fulfilled his promise to Bukayr, and returned to his former honor. Umayya gave ʿUqāb twenty thousand. It was said that Bukayr did not accompany Umayya to the river; Umayya had appointed him as his successor over Marw. When Umayya marched and crossed the river, Bukayr renounced him, and the affair between them proceeded as we have described. Umayya was easygoing, gentle, and generous, yet he was burdensome to the people of Khurāsān. He had great arrogance and used to say: “Khurāsān is not enough for my kitchen.” Umayya dismissed Baḥīr from his police force and appointed ʿAṭāʾ b. Abī al-Sāʾib over it. Umayya demanded the land tax from the people and was harsh on them. One day Bukayr was in the mosque with people around him, and they mentioned Umayya’s harshness and criticized him. Baḥīr, Ḍirār b. Ḥuṣayn, and ʿAbd Allāh b. Jāriya b. Qudāma were in the mosque. Baḥīr reported that to Umayya, but he did not believe him. He claimed the testimony of these men, and Muzāḥim b. Abī al-Mujashshar al-Sulamī testified that he was only joking, so Umayya left him alone. Then Baḥīr came to Umayya and said: “By Allah, Bukayr invited me to renounce you and said: ‘Were it not for your position, I would kill this Qurashī and devour Khurāsān.’” Umayya did not believe him, so he called a group whom Bukayr mentioned were his enemies to bear witness. Umayya seized Bukayr and Badal and Shamardal, the sons of his brother. Then Umayya ordered some of the chiefs with him to kill Bukayr, but they refused. He ordered Baḥīr to kill him, and he killed him. Umayya killed the two sons of Bukayr’s brother. The death of Shabīb b. Yazīd al-Khārijī In this year was the death of Shabīb b. Yazīd al-Khārijī, as we mentioned earlier. He was of great courage and horsemanship, such that I have not seen after the Companions anyone like him, nor like al-Ashtar and his son Ibrāhīm, Muṣʿab b. al-Zubayr and his brother ʿAbd Allāh. Among those who are compared with these in courage are Qaṭarī b. al-Fujāʾa of the Azāriqa Khawārij, and Allah knows best. ʿUbayd b. ʿUmayr b. Qatāda ʿUbayd b. ʿUmayr b. Qatāda, Abū ʿĀṣim al-Laythī the preacher: He transmitted from Ubayy b. Kaʿb, Abū Dharr, Abū Qatāda, Ibn ʿUmar, Ibn ʿAmr, Abū Hurayra, Ibn ʿAbbās, and ʿĀʾisha. From among the major Successors, Mujāhid, ʿAṭāʾ, and Abū Ḥāzim transmitted from him. Mujāhid used to say: “We used to boast of our jurist and our judge: our jurist was Ibn ʿAbbās, and our judge was ʿUbayd b. ʿUmayr.” From ʿUbayd b. ʿUmayr, he said: “The people of the graves receive the dead as a rider is received. They ask him, and when they ask: ‘What did so-and-so do?’ and if he has died, they say: ‘Did he not come to you?’ They say: ‘Indeed we belong to Allah and to Him we return. He was taken to his mother, the Abyss.’” He said: Ṣāliḥ b. Aḥmad b. ʿAbd Allāh b. Muslim al-ʿIjlī said: My father narrated to me, saying: ʿAbd Allāh narrated to me, saying: There was a beautiful woman in Makkah, and she had a husband. One day she looked at her face in the mirror and said to her husband: “Do you think anyone who sees this face would not be tempted by it?” He said: “Yes.” She said: “Who?” He said: “ʿUbayd b. ʿUmayr.” She said: “Permit me to go to him, for I will tempt him.” He said: “I have permitted you.” He said: She came to him as if seeking a legal opinion, and he was alone with her in a corner of the Sacred Mosque. He said: She unveiled a face like a piece of the moon. He said to her: “Cover yourself, O maidservant of Allah.” She said: “I have been tempted by you, so consider my affair.” He said: “I will ask you about something; if you tell the truth, I will consider your affair.” She said: “Ask me about anything, and I will tell you the truth.” He said: “Tell me, if the Angel of Death came to you to seize your soul, would it please you that I fulfilled this need for you?” She said: “O Allah, no.” He said: “You have spoken truth. If you were placed in your grave and made to sit for questioning, would it please you that I fulfilled this need for you?” She said: “O Allah, no.” He said: “You have spoken truth. If people were given their records and you did not know whether you would take your record with your right hand or your left, would it please you that I fulfilled this need for you?” She said: “O Allah, no.” He said: “You have spoken truth. If you wanted to pass over the bridge and did not know whether you would be saved or not, would it please you that I fulfilled this need for you?” She said: “O Allah, no.” He said: “You have spoken truth. If the scales were brought and you were brought, and you did not know whether you would be light or heavy, would it please you that I fulfilled this need for you?” She said: “O Allah, no.” He said: “You have spoken truth. If you stood before Allah Almighty for questioning, would it please you that I fulfilled this need for you?” She said: “O Allah, no.” He said: “You have spoken truth. Fear Allah, O maidservant of Allah, for Allah has blessed you and been good to you.” He said: She returned to her husband. He said: “What did you do?” She said: “You are idle, and we are idle.” She turned to prayer, fasting, and worship. He said: Her husband used to say: “What is it with me and ʿUbayd b. ʿUmayr? He corrupted my wife. She used to be a bride for me every night, and he has turned her into a nun.”
Tarikh (al-Tabari) 2332No grade recorded
فتح إرقيلية ثُمَّ دَخَلَتْ سَنَةُ ثَمَانٍ وَسَبْعِينَ فَفِيهَا كَانَتْ غَزْوَةٌ عَظِيمَةٌ لِلْمُسْلِمِينَ بِبِلَادِ الرُّومِ، فَفَتَحُوا إِرْقِيلِيَّةَ، فَلَمَّا رَجَعُوا أَصَابَهُمْ مَطَرٌ عَظِيمٌ وَثَلْجٌ وَبَرَدٌ، فَأُصِيبَ بِسَبَبِهِ نَاسٌ كَثِيرٌ. تولية موسى بن نصير غزو بلاد المغرب وَفِيهَا وَلَّى عَبْدُ الْمَلِكِ مُوسَى بْنَ نُصَيْرٍ غَزْوَ بِلَادِ الْمَغْرِبِ جَمِيعِهِ، فَسَارَ إِلَى طَنْجَةَ وَقَدَّمَ عَلَى مُقَدِّمَتِهِ طَارِقًا، فَقَتَلُوا مُلُوكَ تِلْكَ الْبِلَادِ، وَبَعْضُهُمْ قَطَعُوا أَنْفَهُ وَنَفَوْهُ. عزل أمية بن عبد الله عن إمرة خراسان وَفِيهَا عَزَلَ عَبْدُ الْمَلِكِ أُمَيَّةَ بْنَ عَبْدِ اللَّهِ عَنْ إِمْرَةِ خُرَاسَانَ، وَأَضَافَهَا إِلَى الْحَجَّاجِ بْنِ يُوسُفَ الثَّقَفِيِّ مَعَ سِجِسْتَانَ أَيْضًا، وَرَكِبَ الْحَجَّاجُ بَعْدَ فَرَاغِهِ مِنْ شَأْنِ شَبِيبٍ مِنَ الْكُوفَةِ إِلَى الْبَصْرَةِ، وَقَدِ اسْتَخْلَفَ عَلَى الْكَوْفَةِ الْمُغِيرَةَ بْنَ عَبْدِ اللَّهِ بْنِ عَامِرٍ الْحَضْرَمِيَّ، فَقَدِمَ الْمُهَلَّبُ عَلَى الْحَجَّاجِ وَهُوَ بِالْبَصْرَةِ، وَقَدْ فَرَغَ مِنْ شَأْنِ الْأَزَارِقَةِ أَيْضًا، فَأَجْلَسَهُ مَعَهُ عَلَى السَّرِيرِ، وَاسْتَدْعَى بِأَصْحَابِ الْبَلَاءِ مِنْ جَيْشِهِ، فَمَنْ أَثْنَى عَلَيْهِ الْمُهَلَّبُ أَجْزَلَ الْحَجَّاجُ لَهُ الْعَطِيَّةَ، ثُمَّ وَلَّى الْحَجَّاجُ الْمُهَلَّبَ إِمْرَةَ سِجِسْتَانَ، وَوَلَّى عُبَيْدَ اللَّهِ بْنَ أَبِي بَكْرَةَ إِمْرَةَ خُرَاسَانَ، ثُمَّ نَاقَلَ بَيْنَهُمَا قَبْلَ خُرُوجِهِمَا مِنْ عِنْدِهِ، فَقِيلَ: كَانَ ذَلِكَ بِإِشَارَةِ الْمُهَلَّبِ. وَقِيلَ: إِنَّهُ اسْتَعَانَ بِصَاحِبِ الشُّرْطَةِ، وَهُوَ عَبْدُ الرَّحْمَنِ بْنُ عُبَيْدِ بْنِ طَارِقٍ الْعَبْشَمِيُّ، حَتَّى أَشَارَ عَلَى الْحَجَّاجِ بِذَلِكَ، فَأَجَابَهُ الْحَجَّاجُ إِلَى ذَلِكَ، وَأَلْزَمَ الْمُهَلَّبَ بِأَلْفِ أَلْفِ دِرْهَمٍ ; لِكَوْنِهِ اعْتَرَضَ عَلَى ذَلِكَ. من حج بالناس في هذه السنة قَالَ أَبُو مَعْشَرٍ: وَحَجَّ بِالنَّاسِ فِيهَا الْوَلِيدُ بْنُ عَبْدِ الْمَلِكِ، وَكَانَ أَمِيرُ الْمَدِينَةِ أَبَانَ بْنَ عُثْمَانَ، وَأَمِيرُ الْعِرَاقِ وَخُرَاسَانَ وَسِجِسْتَانَ وَتِلْكَ النَّوَاحِي كُلِّهَا الْحَجَّاجَ، وَنَائِبُهُ عَلَى خُرَاسَانَ الْمُهَلَّبَ بْنَ أَبِي صُفْرَةَ وَنَائِبُهُ عَلَى سِجِسْتَانَ عُبَيْدَ اللَّهِ بْنَ أَبِي بَكْرَةَ الثَّقَفِيَّ، وَعَلَى قَضَاءِ الْكُوفَةِ شُرَيْحٌ، وَعَلَى قَضَاءِ الْبَصْرَةِ مُوسَى بْنُ أَنَسِ بْنِ مَالِكٍ الْأَنْصَارِيُّ. فراغ الحجاج من بناء واسط وَفِي هَذِهِ السَّنَةِ فَرَغَ الْحَجَّاجُ مِنْ بِنَاءِ وَاسِطَ [وَسَبَبُ تَسْمِيَتِهَا] أَنَّ الْحَجَّاجَ قَالَ: هَذَا وَسَطُ مَا بَيْنَ الْمِصْرَيْنِ: الْكُوفَةِ وَالْبَصْرَةِ، وَكَانَ كَتَبَ إِلَى عَبْدِ الْمَلِكِ يَسْتَأْذِنُهُ فِي بِنَاءِ مَدِينَةٍ بَيْنَ الْمِصْرَيْنِ، فَأَذِنَ لَهُ، فَابْتَدَأَ فِي الْبِنَاءِ مِنْ سَنَةِ خَمْسٍ وَسَبْعِينَ، فَبَنَى الْقَصْرَ وَالْمَسْجِدَ وَالسُّورَيْنِ، وَحَفَرَ الْخَنْدَقَ فِي ثَلَاثِ سِنِينَ، وَفَرَغَ فِي هَذِهِ السَّنَةِ، فَأَنْفَقَ عَلَيْهَا خَرَاجَ الْعِرَاقِ كُلَّهُ خَمْسَ سِنِينَ، ثُمَّ نَقَلَ إِلَيْهَا مِنْ وُجُوهِ أَهْلِ الْكُوفَةِ، وَأَمَرَهُمْ أَنْ يُصَلُّوا عَنْ يَمِينِ الْمَقْصُورَةِ، وَنَقَلَ مِنْ وُجُوهِ أَهْلِ الْبَصْرَةِ، وَأَمَرَهُمْ أَنْ يُصَلُّوا عَنْ يَسَارِ الْمَقْصُورَةِ، وَأَمَرَ مَنْ كَانَ مَعَهُ مِنْ أَهْلِ الشَّامِ أَنْ يُصَلُّوا بِحِيَالِهِ مِمَّا يَلِي الْمَقْصُورَةَ، وَأَنْزَلَ أَصْحَابَ الطَّعَامِ وَالْبَزَّازِينَ وَالصَّيَارِفَ وَالْعَطَّارِينَ عَنْ يَمِينِ السُّورِ، وَأَنْزَلَ الْبَقَّالِينَ وَأَصْحَابَ السَّقْطِ، وَأَصْحَابَ الْفَاكِهَةِ فِي قِبْلَةِ السُّورِ، وَأَنْزَلَ الرُّوزِجَارِيَّةَ، وَالصُّنَّاعَ عَنْ يَسَارِ السُّورِ إِلَى دِجْلَةَ، وَجَعَلَ لِأَهْلِ كُلِّ تِجَارَةٍ قِطْعَةً لَا يُخَالِطُهُمْ غَيْرُهُمْ، وَأَمَرَ أَنْ يَكُونَ مَعَ أَهْلِ كُلِّ قِطْعَةٍ صَيْرَفِيٌّ، وَجَعَلَ لِقَصْرِهِ أَرْبَعَةَ أَبْوَابٍ، وَاتَّخَذَ لَهُمْ مَقْبَرَةً مِنَ الْجَانِبِ الشَّرْقِيِّ، وَعَقَدَ الْجِسْرَ وَضَرَبَ الدَّرَاهِمَ، وَوَلَّاهَا لِابْنِ أَخِيهِ. قصة طريفة لابن أخ الحجاج وَقَدْ جَرَتْ لِابْنِ أَخِيهِ فِي تَوْلِيَتِهِ الْبَلَدَ قِصَّةٌ طَرِيفَةُ: قَالَ: أَبُو عَبَّادٍ، قَالَ: أَدْرَكْتُ الْخَادِمَ الَّذِي كَانَ يَقُومُ عَلَى رَأْسِ الْحَجَّاجِ، فَقُلْتُ لَهُ: أَخْبِرْنِي بِأَعْجَبِ شَيْءٍ رَأَيْتَهُ مِنَ الْحَجَّاجِ، قَالَ: كَانَ ابْنُ أَخِيهِ أَمِيرًا عَلَى وَاسِطَ، وَكَانَتْ بِوَاسِطَ امْرَأَةٌ يُقَالُ إِنَّهُ لَمْ يَكُنْ بِوَاسِطَ فِي ذَلِكَ الْوَقْتِ أَجْمَلَ مِنْهَا، فَأَرْسَلَ ابْنُ أَخِيهِ إِلَيْهَا يُرِيدُهَا عَنْ نَفْسِهَا مَعَ خَادِمٍ لَهُ، فَأَبَتْ عَلَيْهِ وَقَالَتْ: إِنْ أَرَدْتِنِي فَاخْطُبْنِي إِلَى إِخْوَتِي. قَالَ: وَكَانَتْ لَهَا إِخْوَةٌ أَرْبَعَةٌ، فَأَبَى وَقَالَ: لَا إِلَّا كَذَا، وَعَاوَدَهَا فَأَبَتْ عَلَيْهِ إِلَّا أَنْ يَخْطُبَهَا، فَأَمَّا حَرَامٌ فَلَا، وَأَبَى هُوَ إِلَّا الْحَرَامَ، فَأَرْسَلَ إِلَيْهَا بِهَدِيَّةٍ فَأَخَذَتْهَا فَعَزَلَتْهَا. قَالَ: فَأَرْسَلَ إِلَيْهَا عَشِيَّةَ جُمْعَةٍ: إِنِّي آتِيكِ اللَّيْلَةَ، فَقَالَتْ لِأُمِّهَا: إِنَّ الْأَمِيرَ بَعَثَ إِلَيَّ بِكَذَا وَكَذَا. قَالَ: فَأَنْكَرَتْ أُمُّهَا ذَلِكَ، وَقَالَتْ أُمُّهَا لِإِخْوَتِهَا: إِنَّ أُخْتَكُمْ قَدْ زَعَمَتْ كَذَا وَكَذَا، فَأَنْكَرُوا ذَلِكَ وَكَذَّبُوهَا، فَقَالَتْ: إِنَّهُ قَدْ وَعَدَنِي أَنْ يَأْتِيَنِي اللَّيْلَةَ وَسَتَرَوْنَهُ، قَالَ: فَقَعَدَ إِخْوَتُهَا فِي بَيْتٍ حِيَالَ الْبَيْتِ الَّذِي هِيَ فِيهِ وَفِيهِ سِرَاجٌ وَهُمْ يَرَوْنَ مَنْ يُدْخِلُ إِلَيْهَا وَجُوَيْرِيَّةٌ لَهَا عَلَى بَابِ الدَّارِ قَاعِدَةٌ، حَتَّى جَاءَ فَنَزَلَ عَنْ دَابَّتِهِ وَقَالَ لِغُلَامِهِ: إِذَا أَذَّنَ الْمُؤَذِّنُ فِي الْغَلَسِ فَاتَنِي بِدَابَّتِي. وَدَخَلَ فَمَشَتِ الْجَارِيَةُ بَيْنَ يَدَيْهِ وَقَالَتْ لَهُ: ادْخُلْ وَهِيَ عَلَى سَرِيرٍ مُسْتَلْقِيَةٌ، فَاسْتَلْقَى إِلَى جَانِبِهَا ثُمَّ وَضَعَ يَدَهُ عَلَيْهَا وَقَالَ: إِلَى كَمْ ذَا الْمَطْلُ؟ فَقَالَتْ لَهُ: كَفَّ يَدَكَ يَا فَاسِقُ. قَالَ: وَدَخَلَ إِخْوَتُهَا وَمَعَهُمْ سُيُوفٌ، فَقَطَعُوهُ ثُمَّ لَفُّوهُ فِي نَطْعٍ وَجَاءُوا بِهِ إِلَى سِكَّةٍ مِنْ سِكَكِ وَاسِطَ فَأَلْقُوهُ فِيهَا. وَجَاءَ الْغُلَامُ بِالدَّابَّةِ فَجَعَلَ يَدُقُّ الْبَابَ رَفِيقًا، فَلَمْ يُكَلِّمْهُ أَحَدٌ، فَلَمَّا غَشِيَ الصُّبْحُ، [وَخَشِيَ] أَنْ تُعْرَفَ الدَّابَّةُ انْصَرَفَ. وَأَصْبَحُوا فَإِذَا هُمْ بِهِ، فَأَتَوْا بِهِ الْحَجَّاجَ، فَأَخَذَ أَهْلَ تِلْكَ السِّكَّةِ، فَقَالَ: أَخْبَرُونِي مَا هَذَا وَمَا قِصَّتُهُ؟ قَالُوا: لَا نَعْلَمُ حَالَهُ غَيْرَ أَنَا وَجَدْنَاهُ مُلْقًى، فَفَطِنَ الْحَجَّاجُ، فَقَالَ: عَلَيَّ بِمَنْ كَانَ يَخْدِمُهُ فَأُتِيَ بِذَلِكَ الْخَصِيِّ الَّذِي كَانَ الرَّسُولَ، فَقِيلَ: هَذَا كَانَ صَاحِبَ سِرِّهِ، فَقَالَ لَهُ الْحَجَّاجُ: مَا كَانَ حَالُهُ، وَمَا [كَانَتْ] قِصَّتُهُ؟ فَأَبَى، فَقَالَ: إِنْ صَدَقْتَنِي لَمْ أَضْرِبْ عُنُقَكَ، وَإِنْ لَمْ تَصْدُقْنِي فَعَلْتُ بِكَ وَفَعَلْتُ. قَالَ: فَأَخْبَرَهُ بِالْأَمْرِ عَلَى جِهَتِهِ، فَأَمَرَ بِالْمَرْأَةِ وَأَمَّهَا وَإِخْوَتِهَا، فَجِيءَ بِهِمْ فَعُزِلَتِ الْمَرْأَةُ عَنْهُمْ فَسَأَلَهَا فَأَخْبَرَتْهُ بِمِثْلِ مَا أَخْبَرَهُ الْخَصِيُّ، ثُمَّ عَزَلَهَا وَسَأَلَ الْإِخْوَةَ فَأَخْبَرُوهُ بِمِثْلِ ذَلِكَ وَقَالُوا: نَحْنُ الَّذِي صَنَعْنَا بِهِ الَّذِي تَرَى، قَالَ: فَعَزَلَهُمْ وَأَمَرَ بِرَقِيقِهِ وَدَوَابِّهِ وَمَالِهِ لِلْمَرْأَةِ، فَقَالَتِ الْمَرْأَة: عِنْدِي هَدَيْتُهُ، فَقَالَ: بَارَكَ اللَّهُ لَكِ فِيهَا وَأَكْثَرَ فِي النِّسَاءِ مِثْلَكِ، هِيَ لَكِ، وَكُلُّ مَا تَرَكَ مِنْ شَيْءٍ، فَهُوَ لَكِ، وَقَالَ: مِثْلُ هَذَا لَا يُدْفَنُ، فَأَلْقُوُهُ لِلْكِلَابِ. وَدَعَا بِالْخَصِيِّ وَقَالَ: أَمَّا أَنْتَ فَقَدْ قُلْتُ لَا أَضْرِبُ عُنُقَكَ، فَأُمِرَ بِضَرْبِ وَسَطِهِ.
✧ The Conquest of Irqiliyya Then the year seventy-eight began. In it there was a great military expedition of the Muslims in the lands of the Romans, and they conquered Irqiliyya. When they returned, a great rain, snow, and hail struck them, and many people were afflicted because of it. The appointment of Mūsā b. Nuṣayr to lead the conquest of the lands of the Maghrib In it ʿAbd al-Malik appointed Mūsā b. Nuṣayr to lead the conquest of all the lands of the Maghrib. He marched to Tangier and placed Ṭāriq at the head of his vanguard. They killed the kings of those lands, and some of them they cut off his nose and banished him. The dismissal of Umayya b. ʿAbd Allāh from the governorship of Khurāsān In it ʿAbd al-Malik dismissed Umayya b. ʿAbd Allāh from the governorship of Khurāsān and attached it to al-Ḥajjāj b. Yūsuf al-Thaqafī, together with Sijistān as well. After he had finished with the affair of Shabīb, al-Ḥajjāj rode from al-Kūfa to al-Baṣra, having appointed al-Mughīra b. ʿAbd Allāh b. ʿĀmir al-Ḥaḍramī as his deputy over al-Kūfa. Al-Muhallab came to al-Ḥajjāj while he was in al-Baṣra, and he had also finished with the affair of the Azāriqa, so he seated him with him on the couch. He summoned the men of distinction from his army, and whoever al-Muhallab praised, al-Ḥajjāj gave him an ample gift. Then al-Ḥajjāj appointed al-Muhallab to the governorship of Sijistān, and appointed ʿUbayd Allāh b. Abī Bakra to the governorship of Khurāsān. Then he exchanged the two of them before they left his presence. It is said that this was at the suggestion of al-Muhallab. And it is said that he sought the help of the chief of the shurṭa, who was ʿAbd al-Raḥmān b. ʿUbayd b. Ṭāriq al-ʿAbshamī, until he suggested that to al-Ḥajjāj, and al-Ḥajjāj complied with that, and obligated al-Muhallab to pay a million dirhams because he had objected to that. Who led the people in pilgrimage this year Abū Maʿshar said: In it al-Walīd b. ʿAbd al-Malik led the people in pilgrimage. The governor of Madinah was Abān b. ʿUthmān, and the governor of Iraq, Khurāsān, Sijistān, and all those regions was al-Ḥajjāj, whose deputy over Khurāsān was al-Muhallab b. Abī Ṣufra and whose deputy over Sijistān was ʿUbayd Allāh b. Abī Bakra al-Thaqafī. Over the judiciary of al-Kūfa was Shurayḥ, and over the judiciary of al-Baṣra was Mūsā b. Anas b. Mālik al-Anṣārī. Al-Ḥajjāj's completion of the building of Wāsiṭ In this year al-Ḥajjāj completed the building of Wāsiṭ. [The reason for its naming] is that al-Ḥajjāj said: This is the middle between the two cities: al-Kūfa and al-Baṣra. He had written to ʿAbd al-Malik seeking permission to build a city between the two cities, and he granted him permission. He began building in the year seventy-five, and he built the palace, the mosque, and the two walls, and he dug the moat in three years, and he finished in this year. He spent on it the entire land tax of Iraq for five years. Then he transferred to it prominent people from al-Kūfa, and ordered them to pray to the right of the maqṣūra, and he transferred prominent people from al-Baṣra, and ordered them to pray to the left of the maqṣūra. He ordered those with him from the people of Syria to pray directly in front of it, next to the maqṣūra. He settled the grain merchants, the cloth merchants, the money changers, and the perfumers to the right of the wall, and he settled the grocers, the dealers in sundry goods, and the fruit sellers in the qibla side of the wall, and he settled the day laborers and the artisans to the left of the wall toward the Tigris. He assigned to the people of each trade a sector in which no others mixed with them, and he ordered that with the people of each sector there be a money changer. He made four gates for his palace, and he made for them a cemetery on the eastern side, and he built the bridge and minted the dirhams, and he appointed his nephew over it. A curious story of al-Ḥajjāj's nephew A curious story occurred to his nephew in his governorship of the city. Abū ʿAbbād said: I met the servant who used to stand at al-Ḥajjāj's head, and I said to him: Tell me the most amazing thing you saw from al-Ḥajjāj. He said: His nephew was governor over Wāsiṭ, and in Wāsiṭ there was a woman of whom it is said that there was no one more beautiful in Wāsiṭ at that time. His nephew sent to her, seeking her for himself, with a servant of his, but she refused him and said: If you want me, ask for my hand from my brothers. He said: She had four brothers. He refused and said: No, except thus, and he approached her again, but she refused him except that he ask for her hand; as for what is forbidden, no. And he refused except the forbidden. So he sent her a gift, and she took it and set it aside. He said: One Friday evening he sent to her: I will come to you tonight. She said to her mother: The governor has sent me such and such. He said: Her mother disapproved of that, and her mother said to her brothers: Your sister has claimed such and such. They disapproved of that and called her a liar. She said: He has promised me that he will come to me tonight, and you will see him. He said: Her brothers sat in a room facing the room in which she was, and in it there was a lamp, and they could see whoever entered to her. A young slave girl of hers was sitting at the door of the house, until he came and dismounted from his mount and said to his servant: When the muezzin calls the adhan in the darkness before dawn, bring me my mount. He entered, and the girl walked before him and said to him: Enter, while she was lying on a couch. He lay down beside her, then put his hand on her and said: How long this delay? She said to him: Take away your hand, O wicked one. He said: Her brothers entered with swords, and they cut him up, then wrapped him in a leather mat and brought him to one of the streets of Wāsiṭ and threw him there. The servant came with the mount and began knocking on the door gently, but no one answered him. When dawn approached, [and he feared] that the mount would be recognized, he left. In the morning they found him, and they brought him to al-Ḥajjāj. He seized the people of that street and said: Tell me what this is and what his story is. They said: We do not know his condition, except that we found him thrown. Al-Ḥajjāj realized, and said: Bring me those who used to serve him. That eunuch who was the messenger was brought, and it was said: This was the keeper of his secret. Al-Ḥajjāj said to him: What was his condition and what was his story? He refused, so he said: If you tell me the truth, I will not strike your neck, and if you do not tell me the truth, I will do to you and do. He said: He told him the matter as it was, and he ordered the woman, her mother, and her brothers to be brought. The woman was separated from them, and he asked her, and she told him the same as the eunuch had told him. Then he separated her and asked the brothers, and they told him the same, and said: We are the ones who did to him what you see. He said: He separated them and ordered that his slaves, mounts, and wealth be given to the woman. The woman said: I have his gift. He said: May Allah bless you in it and increase among women the like of you. It is yours, and everything he left of anything is yours. He said: The like of this is not to be buried, so throw him to the dogs. He called for the eunuch and said: As for you, I said I would not strike your neck, so he ordered that his waist be struck.
Tarikh (al-Tabari) 2333No grade recorded
جَابِرُ بْنُ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ حَرَامٍ وَقَدْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَعْيَانِ: جَابِرُ بْنُ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ حَرَامٍ أَبُو عَبْدِ اللَّهِ، الْأَنْصَارِيُّ السُّلَمِيُّ، صَاحِبُ رَسُولِ اللَّهِ ﷺ، وَلَهُ رِوَايَاتٌ كَثِيرَةٌ، وَشَهِدَ الْعَقَبَةَ، وَأَرَادَ أَنْ يَشْهَدَ بَدْرًا فَمَنَعَهُ أَبُوهُ، وَخَلَّفَهُ عَلَى أَخَوَاتِهِ وَإِخْوَتِهِ، وَكَانُوا تِسْعَةً، وَقِيلَ: إِنَّهُ ذَهَبَ بَصَرُهُ قَبْلَ مَوْتِهِ. تُوُفِّيَ جَابِرٌ بِالْمَدِينَةِ، وَعُمْرُهُ أَرْبَعٌ وَتِسْعُونَ سَنَةً، وَأَسْنَدَ أَلْفًا وَخَمْسَمِائَةٍ وَأَرْبَعِينَ حَدِيثًا. شُرَيْحُ بْنُ الْحَارِثِ بْنِ قَيْسٍ شُرَيْحُ بْنُ الْحَارِثِ بْنِ قَيْسٍ، أَبُو أُمَيَّةَ، الْكِنْدِيُّ وَهُوَ قَاضِي الْكُوفَةِ، وَقَدْ تَوَلَّى الْقَضَاءَ لِعُمَرَ بْنِ الْخَطَّابِ، وَعُثْمَانَ بْنِ عَفَّانَ، وَعَلِيِّ بْنِ أَبِي طَالِبٍ، ثُمَّ عَزَلَهُ عَلِيٌّ، ثُمَّ وَلَّاهُ مُعَاوِيَةُ، ثُمَّ اسْتَقَلَّ فِي الْقَضَاءِ، إِلَى أَنْ مَاتَ فِي هَذِهِ السَّنَةِ، وَكَانَ رِزْقُهُ عَلَى الْقَضَاءِ فِي كُلِّ شَهْرٍ مِائَةَ دِرْهَمٍ، وَقِيلَ: خَمْسَمِائَةِ دِرْهَمٍ. وَكَانَ إِذَا خَرَجَ إِلَى الْقَضَاءِ يَقُولُ: سَيَعْلَمُ الظَّالِمُ حَظَّ مَنْ نَقَصَ. وَقِيلَ: إِنَّهُ كَانَ إِذَا جَلَسَ لِلْقَضَاءِ قَرَأَ هَذِهِ الْآيَةَ: يَا دَاوُدُ إِنَّا جَعَلْنَاكَ خَلِيفَةً فِي الْأَرْضِ فَاحْكُمْ بَيْنَ النَّاسِ بِالْحَقِّ وَلَا تَتَّبِعِ الْهَوَى ( ص: 26 ) الْآيَةَ، وَكَانَ يَقُولُ: إِنَّ الظَّالِمَ يَنْتَظِرُ الْعِقَابَ، وَالْمَظْلُومَ يَنْتَظِرُ النَّصْرَ، أَوِ الْمَثُوبَةَ. وَقِيلَ لَهُ: كَيْفَ أَصْبَحْتَ ؟ فَقَالَ: كَيْفَ يُصْبِحُ حَالُ مَنْ شَطْرُ النَّاسِ عَلَيْهِ غَضْبَانُ ؟ وَقِيلَ: إِنَّهُ مَكَثَ قَاضِيًا نَحْوَ سَبْعِينَ سَنَةً. وَقِيلَ: إِنَّهُ اسْتُعْفِيَ مِنَ الْقَضَاءِ قَبْلَ مَوْتِهِ بِسَنَةٍ، فَاللَّهُ أَعْلَمُ. وَأَصْلُهُ مِنْ أَوْلَادِ الْفَرَسِ الَّذِينَ كَانُوا بِالْيَمَنِ، وَقَدِمَ الْمَدِينَةَ بَعْدَ مَوْتِ النَّبِيِّ ﷺ، وَتُوُفِّيَ بِالْكُوفَةِ، وَعُمْرُهُ مِائَةٌ وَثَمَانِ سِنِينَ. عَبْدُ الرَّحْمَنِ بْنُ غَنْمٍ الْأَشْعَرِيُّ عَبْدُ الرَّحْمَنِ بْنُ غَنْمٍ الْأَشْعَرِيُّ نَزِيلُ فِلَسْطِينَ، وَقَدْ رَوَى عَنْ جَمَاعَةٍ مِنَ الصَّحَابَةِ، وَقِيلَ: إِنَّ لَهُ صُحْبَةٌ. وَقَدْ بَعَثَهُ عُمَرُ بْنُ الْخَطَّابِ إِلَى الشَّامِ ; لِيُفَقِّهَ أَهْلَهَا فِي الدِّينِ، وَكَانَ مِنَ الْعُبَّادِ الصَّالِحِينَ. جُنَادَةُ بْنُ أَبِي أُمَيَّةَ الْأَزْدِيُّ جُنَادَةُ بْنُ أَبِي أُمَيَّةَ الْأَزْدِيُّ شَهِدَ فَتْحَ مِصْرَ، وَكَانَ أَمِيرًا عَلَى غَزْوِ الْبَحْرِ لِمُعَاوِيَةَ، وَكَانَ مَوْصُوفًا بِالشَّجَاعَةِ وَالْخَيْرِ، تُوُفِّيَ بِالشَّامِ وَقَدْ قَارَبَ الثَّمَانِينَ. الْعَلَاءُ بْنُ زِيَادٍ الْبَصْرِيُّ الْعَلَاءُ بْنُ زِيَادٍ الْبَصْرِيُّ كَانَ مِنَ الصَّالِحِينَ الْعُبَّادِ، مِنْ أَهْلِ الْبَصْرَةِ، وَكَانَ كَثِيرَ الْخَوْفِ وَالْوَرَعِ، وَكَانَ يَعْتَزِلُ فِي بَيْتِهِ، وَلَا يُخَالِطُ النَّاسَ، وَكَانَ كَثِيرَ الْبُكَاءِ، لَمْ يَزَلْ يَبْكِي حَتَّى عَمِيَ، وَلَهُ مَنَاقِبُ كَثِيرَةٌ، تُوُفِّيَ بِالْبَصْرَةِ فِي هَذِهِ السَّنَةِ. سُرَاقَةُ بْنُ مِرْدَاسٍ الْأَزْدِيُّ سُرَاقَةُ بْنُ مِرْدَاسٍ الْأَزْدِيُّ كَانَ شَاعِرًا مُطْبِقًا، هَجَا الْحَجَّاجَ فَنَفَاهُ إِلَى الشَّامِ، فَتُوُفِّيَ بِهَا. أيضًا ممن توفوا في هذه السنة النَّابِغَةُ الْجَعْدِيُّ الشَّاعِرُ السَّائِبُ بْنُ يَزِيدَ الْكِنْدِيُّ وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ: سُفْيَانُ بْنُ سَلَمَةَ الْأَسَدِيُّ مُعَاوِيَةُ بْنُ قُرَّةَ الْبَصْرِيُّ وَفِي هَذِهِ السَّنَةِ مَاتَ عَبْدُ الرَّحْمَنِ بْنُ عَبْدِ اللَّهِ الْقَارِيُّ وَلَهُ ثَمَانٍ وَسَبْعُونَ سَنَةً ، وَمَسَحَ النَّبِيُّ ﷺ بِرَأْسِهِ. ( الْقَارِيُّ بِالْيَاءِ الْمُشَدَّدَةِ ). وَفِيهَا مَاتَ زَيْدُ بْنُ خَالِدٍ الْجُهَنِيُّ ، وَقِيلَ غَيْرُ ذَلِكَ.
✧ Jābir b. ʿAbd Allāh b. ʿAmr b. Ḥarām And in this year passed away of the notable figures: Jābir b. ʿAbd Allāh b. ʿAmr b. Ḥarām Abū ʿAbd Allāh, the Anṣārī al-Sulamī, companion of the Messenger of God ﷺ. He had many narrations. He witnessed al-ʿAqabah. He desired to witness Badr, but his father prevented him and left him behind to look after his sisters and brothers, and they were nine. It is said that he lost his sight before his death. Jābir died in al-Madīnah at the age of ninety-four years, and he narrated one thousand five hundred and forty ḥadīths. Shurayḥ b. al-Ḥārith b. Qays Shurayḥ b. al-Ḥārith b. Qays, Abū Umayyah, al-Kindī He was the judge of al-Kūfah. He held the judiciary for ʿUmar b. al-Khaṭṭāb, ʿUthmān b. ʿAffān, and ʿAlī b. Abī Ṭālib. Then ʿAlī dismissed him. Then Muʿāwiyah appointed him. Then he continued in the judiciary until he died in this year. His stipend for the judiciary was one hundred dirhams per month, and it is said: five hundred dirhams. When he went out to judge he would say: "The wrongdoer will know the lot of the one who diminishes." It is said that when he sat to judge he would recite this verse: "O David, indeed We have made you a vicegerent in the earth, so judge between the people in truth and do not follow desire" (Ṣād: 26), the verse. And he would say: "The wrongdoer awaits punishment, and the wronged awaits victory or reward." It was said to him: "How have you become this morning?" He said: "How can the state of one become morning when half the people are angry with him?" It is said that he remained a judge for about seventy years. It is said that he was excused from the judiciary one year before his death, and God knows best. His origin was from the children of the Persians who were in al-Yaman. He came to al-Madīnah after the death of the Prophet ﷺ, and he died in al-Kūfah at the age of one hundred and eight years. ʿAbd al-Raḥmān b. Ghanm al-Ashʿarī ʿAbd al-Raḥmān b. Ghanm al-Ashʿarī A resident of Palestine. He narrated from a group of the Companions, and it is said that he had companionship. ʿUmar b. al-Khaṭṭāb sent him to Syria to teach its people jurisprudence in religion, and he was among the righteous worshippers. Junādah b. Abī Umayyah al-Azdī Junādah b. Abī Umayyah al-Azdī He witnessed the conquest of Egypt, and he was commander of the naval raids for Muʿāwiyah. He was described as courageous and good. He died in Syria when he was close to eighty. Al-ʿAlāʾ b. Ziyād al-Baṣrī Al-ʿAlāʾ b. Ziyād al-Baṣrī He was among the righteous worshippers, from the people of al-Baṣrah. He was of great fear and piety. He used to seclude himself in his house and not mix with people. He wept much; he kept weeping until he became blind. He had many virtues. He died in al-Baṣrah in this year. Surāqah b. Mirdās al-Azdī Surāqah b. Mirdās al-Azdī He was a skilled poet. He satirized al-Ḥajjāj, who exiled him to Syria, and he died there. Also among those who died in this year Al-Nābighah al-Jaʿdī the poet Al-Sāʾib b. Yazīd al-Kindī And in this year died Sufyān b. Salamah al-Asadī Muʿāwiyah b. Qurrah al-Baṣrī And in this year died ʿAbd al-Raḥmān b. ʿAbd Allāh al-Qārī at the age of seventy-eight years, and the Prophet ﷺ wiped his head. (Al-Qārī with a doubled yāʾ). And in it died Zayd b. Khālid al-Juhanī, though a different date is also said.
Tarikh (al-Tabari) 2334No grade recorded
طاعون الشام ثُمَّ دَخَلَتْ سَنَةُ تِسْعٍ وَسَبْعِينَ فَفِيهَا وَقَعَ طَاعُونٌ عَظِيمٌ بِالشَّامِ، حَتَّى كَادُوا يَفْنُونَ مَنْ شِدَّتِهُ، وَلَمْ يَغْزُ فِيهَا أَحَدٌ مِنْ أَهْلِ الشَّامِ ; لِضَعْفِهِمْ وَقِلَّتِهِمْ، وَوَصَلَتِ الرُّومُ فِيهَا أَنْطَاكِيَّةَ، فَأَصَابُوا خَلْقًا مِنْ أَهْلِهَا ; لِعِلْمِهِمْ بِضَعْفِ الْجُنُودِ وَالْمُقَاتِلَةِ. غزو عبيد الله بن أبي بكرة رتبيل ملك الترك وَفِيهَا غَزَا عُبَيْدُ اللَّهِ بْنُ أَبِي بَكْرَةَ رُتْبِيلَ مَلِكَ التُّرْكِ حَتَّى أَوْغَلَ فِي بِلَادِهِ، ثُمَّ صَالَحَهُ عَلَى مَالٍ يَحْمِلُهُ إِلَيْهِ فِي كُلِّ سَنَةٍ. قتل الحارث بن سعيد المتنبئ وَفِيهَا قَتَلَ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ الْحَارِثَ بْنَ سَعِيدٍ الْمُتَنَبِّئَ الْكَذَّابَ، وَيُقَالُ لَهُ: الْحَارِثُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ سَعِيدٍ الدِّمَشْقِيُّ، مَوْلَى أَبِي الْجُلَاسِ الْعَبْدَرِيِّ. وَيُقَالُ: مَوْلَى الْحَكَمِ بْنِ مَرْوَانَ. كَانَ أَصْلُهُ مِنَ الْحُولَةِ، فَنَزَلَ دِمَشْقَ، وَتَعَبَّدَ بِهَا، وَتَنَسَّكَ وَتَزَهَّدَ، ثُمَّ مُكِرَ بِهِ، وَرَجَعَ الْقَهْقَرَى عَلَى عَقِبِهِ، وَانْسَلَخَ مِنْ آيَاتِ اللَّهِ تَعَالَى، وَفَارَقَ حِزْبَ اللَّهِ الْمُفْلِحِينَ، وَأَتْبَعَهُ الشَّيْطَانُ فَكَانَ مِنَ الْغَاوِينَ، وَلَمْ يَزَلِ الشَّيْطَانُ يَزُخُّ فِي قَفَاهُ حَتَّى أَخْسَرَهُ دِينَهُ وَدُنْيَاهُ، وَأَخْزَاهُ وَأَشْقَاهُ، فَإِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ، وَحَسْبُنَا اللَّهُ، وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ. قَالَ أَبُو بَكْرِ بْنُ أَبِي خَيْثَمَةَ: عَنْ عَبْدِ الرَّحْمَنِ بْنِ حَسَّانَ، قَالَ: كَانَ الْحَارِثُ الْكَذَّابُ مِنْ أَهْلِ دِمَشْقَ، وَكَانَ مَوْلًى لِأَبِي الْجُلَاسِ، وَكَانَ لَهُ أَبٌ بِالْحُولَةِ، فَعَرَضَ لَهُ إِبْلِيسُ وَكَانَ رَجُلًا مُتَعَبِّدًا زَاهِدًا، لَوْ لَبِسَ جُبَّةً مِنْ ذَهَبٍ لَرُئِيَتْ عَلَيْهِ الزَّهَادَةُ وَالْعِبَادَةُ، وَكَانَ إِذَا أَخَذَ فِي التَّحْمِيدِ لَمْ يَسْمَعِ السَّامِعُونَ مِثْلَ تَحْمِيدِهِ، وَلَا أَحْسَنَ مِنْ كَلَامِهِ، فَكَتَبَ إِلَى أَبِيهِ، وَكَانَ بِالْحُولَةِ: يَا أَبَتَاهُ، أَعْجِلْ عَلَيَّ، فَإِنِّي قَدْ رَأَيْتُ أَشْيَاءَ أَتَخَوَّفُ أَنْ يَكُونَ الشَّيْطَانُ قَدْ عَرَضَ لِي. قَالَ: فَزَادَهُ أَبُوهُ غَيًّا عَلَى غَيِّهِ، فَكَتَبَ إِلَيْهِ أَبُوهُ: يَا بُنَيَّ، أَقْبِلْ عَلَى مَا أُمِرْتَ بِهِ فَإِنَّ اللَّهَ تَعَالَى يَقُولُ: هَلْ أُنَبِّئُكُمْ عَلَى مَنْ تَنَزَّلُ الشَّيَاطِينُ تَنَزَّلُ عَلَى كُلِّ أَفَّاكٍ أَثِيمٍ وَلَسْتَ بِأَفَّاكٍ وَلَا أَثِيمٍ، فَامْضِ لِمَا أُمِرْتَ بِهِ. فَكَانَ يَجِيءُ إِلَى أَهْلِ الْمَسْجِدِ رَجُلًا رَجُلًا فُيُذَاكِرُهُمْ أَمْرَهُ، وَيَأْخُذُ عَلَيْهِمُ الْعَهْدَ وَالْمِيثَاقَ، إِنْ هُوَ يَرَى مَا يَرْضَى قَبِلَ وَإِلَّا كَتَمَ عَلَيْهِ. قَالَ: وَكَانَ يُرِيهِمُ الْأَعَاجِيبَ ; كَانَ يَأْتِي إِلَى رُخَامَةٍ فِي الْمَسْجِدِ، فَيَنْقُرُهَا بِيَدِهِ فَتُسَبِّحُ تَسْبِيحًا بَلِيغًا، حَتَّى يَضِجَّ مِنْ ذَلِكَ الْحَاضِرُونَ. قُلْتُ: وَقَدْ سَمِعْتُ شَيْخَنَا الْعَلَّامَةَ أَبَا الْعَبَّاسِ ابْنِ تَيْمِيَةَ، رَحِمَهُ اللَّهُ، يَقُولُ: كَانَ يَنْقُرُ هَذِهِ الرُّخَامَةَ الْحَمْرَاءَ الَّتِي فِي الْمَقْصُورَةِ فَتُسَبِّحُ، وَكَانَ زِنْدِيقًا. قَالَ ابْنُ أَبِي خَيْثَمَةَ فِي رِوَايَةٍ: وَكَانَ الْحَارِثُ يُطْعِمُهُمْ فَاكِهَةَ الشِّتَاءِ فِي الصَّيْفِ، وَفَاكِهَةَ الصَّيْفِ فِي الشِّتَاءِ، وَكَانَ يَقُولُ لَهُمْ: اخْرُجُوا حَتَّى أُرِيَكُمُ الْمَلَائِكَةَ. فَيَخْرُجُ بِهِمْ إِلَى دَيْرِ الْمُرَّانِ، فَيُرِيهِمْ رِجَالًا عَلَى خَيْلٍ، فَتَبِعَهُ عَلَى ذَلِكَ بِشْرٌ كَثِيرٌ، وَفَشَا أَمَرُهُ فِي الْمَسْجِدِ، وَكَثُرَ أَصْحَابُهُ وَأَتْبَاعُهُ، حَتَّى وَصَلَ الْأَمْرُ إِلَى الْقَاسِمِ بْنِ مُخَيْمِرَةَ، قَالَ: فَعَرَضَ عَلَى الْقَاسِمِ أَمْرَهُ، وَأَخَذَ عَلَيْهِ الْعَهْدَ وَالْمِيثَاقَ ; إِنْ هُوَ رَضِيَ أَمْرًا قَبِلَهُ، وَإِنْ كَرِهَهُ كَتَمَهُ عَلَيْهِ. قَالَ: فَقَالَ لَهُ: إِنِّي نَبِيٌّ. فَقَالَ الْقَاسِمُ: كَذَبْتَ يَا عَدُوَّ اللَّهِ، مَا أَنْتَ نَبِيٌّ. وَفِي رِوَايَةٍ: وَلَكِنَّكَ أَحَدُ الْكَذَّابِينَ الدَّجَّالِينَ الَّذِينَ أَخْبَرَ عَنْهُمْ رَسُولُ اللَّهِ ﷺ: إِنَّ السَّاعَةَ لَا تَقُومُ حَتَّى يَخْرُجَ ثَلَاثُونَ، دَجَّالُونَ كَذَّابُونَ، كُلُّهُمْ يَزْعُمُ أَنَّهُ نَبِيٌّ، وَأَنْتَ أَحَدُهُمْ وَلَا عَهْدَ لَكَ. قَالَ: ثُمَّ قَامَ فَخَرَجَ إِلَى أَبِي إِدْرِيسَ - وَكَانَ عَلَى الْقَضَاءِ بِدِمَشْقَ - فَأَعْلَمَهُ بِمَا سَمِعَ مِنَ الْحَارِثِ، فَقَالَ أَبُو إِدْرِيسَ: نَعْرِفُهُ. ثُمَّ أَعْلَمَ أَبُو إِدْرِيسَ عَبْدَ الْمَلِكِ بِذَلِكَ. وَفِي رِوَايَةٍ أُخْرَى أَنَّ مَكْحُولًا، وَعَبْدَ اللَّهِ بْنَ أَبِي زَكَرِيَّا دَخْلَا عَلَى الْحَارِثِ فَدَعَاهُمَا إِلَى نُبُوَّتِهِ، فَكَذَّبَاهُ وَرَدَّا عَلَيْهِ مَا قَالَ، وَدَخَلَا عَلَى عَبْدِ الْمَلِكِ فَأَعْلَمَاهُ بِأَمْرِهِ، فَتَطَلَّبَهُ عَبْدُ الْمَلِكِ طَلَبًا حَثِيثًا، وَاخْتَفَى الْحَارِثُ، وَصَارَ إِلَى دَارٍ بِبَيْتِ الْمَقْدِسِ، يَدْعُو إِلَى نَفْسِهِ سِرًّا، وَاهْتَمَّ عَبْدُ الْمَلِكِ بِشَأْنِهِ، حَتَّى رَكِبَ إِلَى الصِّنَّبْرَةِ فَنَزَلَهَا، فَوَرَدَ عَلَيْهِ هُنَاكَ رَجُلٌ مِنَ الْمُسْلِمِينَ مِنْ أَهْلِ الْبَصْرَةِ، مِمَّنْ كَانَ يَدْخُلُ عَلَى الْحَارِثِ وَهُوَ بِبَيْتِ الْمَقْدِسِ، فَأَعْلَمَهُ بِأَمْرِهِ وَأَيْنَ هُوَ، وَسَأَلَ مِنْ عَبْدِ الْمَلِكِ أَنْ يَبْعَثَ مَعَهُ بِطَائِفَةٍ مِنَ الْجُنْدِ الْأَتْرَاكِ لِيَحْتَاطَ عَلَيْهِ، فَأَرْسَلَ مَعَهُ طَائِفَةً وَكَتَبَ إِلَى نَائِبِ الْقُدْسِ ; لِيَكُونَ فِي طَاعَةِ هَذَا الرَّجُلِ، وَيَفْعَلَ مَا يَأْمُرُهُ بِهِ، فَلَمَّا وَصَلَ الرَّجُلُ إِلَى بَيْتِ الْمَقْدِسِ بِمَنْ مَعَهُ انْتَدَبَ نَائِبَ الْقُدْسِ لِخِدْمَتِهِ، فَأَمْرَهُ أَنْ يَجْمَعَ مَا يَقْدِرُ عَلَيْهِ مِنَ الشُّمُوعِ، وَيَجْعَلُ مَعَ كُلِّ رَجُلٍ شَمْعَةً، فَإِذَا أَمَرَهُمْ بِإِشْعَالِهَا فِي اللَّيْلِ أَشْعَلُوهَا كُلُّهُمْ فِي سَائِرِ الطُّرُقِ وَالْأَزِقَّةِ، حَتَّى لَا يَخْفَى أَمْرُهُ، وَذَهَبَ الرَّجُلُ بِنَفْسِهِ، فَدَخَلَ الدَّارَ الَّتِي فِيهَا الْحَارِثُ، فَقَالَ لِبَوَّابِهِ: اسْتَأْذِنْ لِي عَلَى نَبِيِّ اللَّهِ. فَقَالَ: فِي هَذِهِ السَّاعَةِ لَا يُؤْذَنُ عَلَيْهِ حَتَّى يُصْبِحَ. فَصَاحَ الْبَصْرِيُّ: أَسْرِجُوا. فَأَسْرَجَ النَّاسُ شُمُوعَهُمْ حَتَّى صَارَ اللَّيْلُ كَأَنَّهُ النَّهَارُ، وَهَجَمَ الْبَصْرِيُّ عَلَى الْحَارِثِ، فَاخْتَفَى مِنْهُ فِي سِرْبٍ هُنَاكَ، فَقَالَ أَصْحَابُهُ: هَيْهَاتَ، تُرِيدُونَ أَنْ تَصِلُوا إِلَى نَبِيِّ اللَّهِ، إِنَّهُ قَدْ رُفِعَ إِلَى السَّمَاءِ. قَالَ: فَأَدْخَلَ الْبَصْرِيُّ يَدَهُ فِي ذَلِكَ السِّرْبِ فَإِذَا بِثَوْبِهِ، فَاجْتَرَّهُ فَأَخْرَجَهُ، ثُمَّ قَالَ لِلْفَرْغَانِيِّينَ مِنْ أَتْرَاكِ الْخَلِيفَةِ: تَسَلَّمُوا. قَالَ: فَأَخَذُوهُ فَرَبَطُوهُ فَقَيَّدُوهُ، فَيُقَالُ: إِنَّ الْقُيُودَ وَالْجَامِعَةَ سَقَطَتْ مِنْ عُنُقِهِ مِرَارًا، وَيُعِيدُونَهَا، وَجَعَلَ يَقْرَأُ: قُلْ إِنْ ضَلَلْتُ فَإِنَّمَا أَضِلُّ عَلَى نَفْسِي وَإِنِ اهْتَدَيْتُ فَبِمَا يُوحِي إِلَيَّ رَبِّي إِنَّهُ سَمِيعٌ قَرِيبٌ [ سَبَأٍ: 50 ]، وَقَالَ لِأُولَئِكَ الْأَتْرَاكِ: أَتَقْتُلُونَ رَجُلًا أَنْ يَقُولَ رَبِّيَ اللَّهُ [ غَافِرٍ: 28 ] فَقَالُوا لَهُ بِلِسَانِهِمْ وَلُغَتِهِمْ: هَذَا كُرَانُنَا فَهَاتِ كُرَانَكَ. أَيْ: هَذَا قُرْآنُنَا فَهَاتِ قُرْآنَكَ. فَلَمَّا انْتَهَوْا بِهِ إِلَى عَبْدِ الْمَلِكِ أَمَرَ بِصَلْبِهِ عَلَى خَشَبَةٍ، وَأَمَرَ رَجُلًا فَطَعَنَهُ بِحَرْبَةٍ ، فَانْثَنَتْ فِي ضِلْعٍ مِنْ أَضْلَاعِهِ، فَقَالَ لَهُ عَبْدُ الْمَلِكِ: وَيْحَكَ، أَذَكَرْتَ اسْمَ اللَّهِ حِينَ طَعَنْتَهُ ؟ فَقَالَ: نَسِيتُ. فَقَالَ: وَيْحَكَ، سَمِّ اللَّهَ، ثُمَّ اطْعَنْهُ. قَالَ: فَذَكَرَ اسْمَ اللَّهِ ثُمَّ طَعَنَهُ فَأَنْفَذَهُ، وَقَدْ كَانَ عَبْدُ الْمَلِكِ حَبَسَهُ قَبْلَ صَلْبِهِ، وَأَمَرَ رِجَالًا مِنْ أَهْلِ الْعِلْمِ وَالْفِقْهِ أَنْ يَعِظُوهُ وَيُعْلِمُوهُ أَنَّ هَذَا الَّذِي بِهِ مِنَ الشَّيْطَانِ، فَأَبَى أَنْ يَقْبَلَ مِنْهُمْ، فَصَلَبَهُ بَعْدَ ذَلِكَ، وَهَذَا مِنْ تَمَامِ الْعَدْلِ وَالدِّينِ. وَقَالَ الْوَلِيدُ بْنُ مُسْلِمٍ، عَنِ ابْنِ جَابِرٍ، فَحَدَّثَنِي مَنْ سَمِعَ عُتْبَةَ الْأَعْوَرَ يَقُولُ: سَمِعْتُ الْعَلَاءَ بْنَ زِيَادٍ الْعَدَوِيَّ يَقُولُ: مَا غَبَطْتُ عَبْدَ الْمَلِكِ بِشَيْءٍ مِنْ وِلَايَتِهِ إِلَّا بِقَتْلِهِ حَارِثًا ; حُدِّثْتُ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: لَا تَقُومُ السَّاعَةُ حَتَّى يَخْرُجَ ثَلَاثُونَ دَجَّالُونَ كَذَّابُونَ كُلُّهُمْ يَزْعُمُ أَنَّهُ نَبِيٌّ، فَمَنْ قَالَهُ فَاقْتُلُوهُ، وَمَنْ قَتَلَ مِنْهُمْ أَحَدًا فَلَهُ الْجَنَّةُ. وَقَالَ الْوَلِيدُ بْنُ مُسْلِمٍ: بَلَغَنِي أَنَّ خَالِدَ بْنَ يَزِيدَ بْنِ مُعَاوِيَةَ قَالَ لِعَبْدِ الْمَلِكِ: لَوْ حَضَرْتُكَ مَا أَمَرْتُكَ بِقَتْلِهِ. قَالَ: وَلِمَ ؟ قَالَ إِنَّهُ إِنَّمَا كَانَ بِهِ الْمَذْهَبُ، فَلَوْ جَوَّعَتَهُ لَذَهَبَ ذَلِكَ عَنْهُ. وَقَالَ الْوَلِيدُ، عَنِ الْمُنْذِرِ بْنِ نَافِعٍ: سَمِعْتُ خَالِدَ بْنَ اللَّجْلَاجِ يَقُولُ لِغَيْلَانَ: وَيْحَكَ يَا غَيْلَانُ، أَلَمْ يَأْخُذْكَ فِي شَبِيبَتِكَ تُرَامِي النِّسَاءَ فِي شَهْرِ رَمَضَانَ بِالتُّفَّاحِ، ثُمَّ صِرْتَ حَارِثِيًّا يَحْجُبُ امْرَأَتَهُ، وَيَزْعُمُ أَنَّهَا أُمُّ الْمُؤْمِنِينَ، ثُمَّ تَحَوَّلْتَ فَصِرْتَ قَدَرِيًّا زِنْدِيقًا. غزو عبيد الله بن أبي بكرة رتبيل ملك الترك وَفِيهَا غَزَا عُبَيْدُ اللَّهِ بْنُ أَبِي بَكْرَةَ رُتْبِيلَ - مَلِكَ التُّرْكِ الْأَعْظَمَ فِيهِمْ - وَقَدْ كَانَ يُصَانِعُ الْمُسْلِمِينَ تَارَةً، وَيَتَمَرَّدُ أُخْرَى، فَكَتَبَ الْحَجَّاجُ إِلَى ابْنِ عُبَيْدِ اللَّهِ بْنِ أَبِي بَكْرَةَ أَنْ نَاجِزْهُ بِمَنْ مَعَكَ مِنَ الْمُسْلِمِينَ حَتَّى تَسْتَبِيحَ أَرْضَهُ، وَتَهْدِمَ قِلَاعَهُ، وَتَقْتُلَ مُقَاتِلَتَهُ. فَخَرَجَ فِي جَمْعٍ مِنَ الْجُنُودِ مِنْ بِلَادِهِ، وَخَلْقٍ مِنْ أَهْلِ الْبَصْرَةِ وَالْكُوفَةِ، ثُمَّ الْتَقَى مَعَ رُتْبِيلَ - مَلِكِ التُّرْكِ - فَكَسَرَهُ، وَهَدَمَ أَرْكَانَهُ بِسَطْوَةٍ بِتَّارَةٍ، وَجَاسَ ابْنُ أَبِي بَكْرَةَ وَجُنْدُهُ خِلَالَ دِيَارِهِمْ، وَاسْتَحْوَذَ عَلَى كَثِيرٍ مِنْ أَقَالِيمِهِ وَمُدُنِهِ وَأَمْصَارِهِ، وَتَبَّرَ مَا هُنَالِكَ تَتْبِيرًا، ثُمَّ إِنَّ رُتْبِيلَ تَقَهْقَرَ مِنْهُ مُنْشَمِرًا، وَمَا زَالَ يَتْبَعُهُ حَتَّى اقْتَرَبَ مِنْ مَدِينَتِهِ الْعُظْمَى، حَتَّى كَانُوا مِنْهَا عَلَى ثَمَانِيَةَ عَشَرَ فَرْسَخًا، وَخَافَتِ الْأَتْرَاكُ مِنْهُمْ خَوْفًا شَدِيدًا، ثُمَّ إِنَّ التُّرْكَ أَخَذَتْ عَلَيْهِمُ الطُّرُقَ وَالشِّعَابَ، وَضَيَّقُوا عَلَيْهِمُ الْمَسَالِكَ، حَتَّى ظَنَّ كُلٌّ مِنَ الْمُسْلِمِينَ أَنَّهُ لَا مَحَالَةَ هَالِكٌ، فَعِنْدَ ذَلِكَ طَلَبَ عُبَيْدُ اللَّهِ أَنْ يُصَالِحَ رُتْبِيلَ عَلَى أَنْ يَدْفَعَ إِلَيْهِ سَبْعَمِائَةِ أَلْفٍ، وَيَفْتَحُوا لِلْمُسْلِمِينَ طَرِيقًا يَخْرُجُونَ مِنْهُ، وَيَرْجِعُونَ عَنْهُمْ إِلَى بِلَادِهِمْ، فَانْتَدَبَ شُرَيْحَ بْنَ هَانِئٍ الْحَارِثِيَّ - وَكَانَ صَحَابِيًّا، وَكَانَ مِنْ أَكْبَرِ أَصْحَابِ عَلَيٍّ، وَهُوَ الْمُقَدَّمُ عَلَى أَهْلِ الْكُوفَةِ - فَنَدَبَ النَّاسَ إِلَى الْقِتَالِ وَالْمُصَابَرَةِ، وَالنِّزَالِ وَالْجِلَادِ بِالسُّيُوفِ وَالرِّمَاحِ وَالنِّبَالِ، فَنَهَاهُ عُبَيْدُ اللَّهِ بْنُ أَبِي بَكْرَةَ فَلَمْ يَنْتَهِ، وَأَجَابَهُ شِرْذِمَةٌ مِنَ النَّاسِ مِنَ الشُّجْعَانِ وَأَهْلِ الْحَفَائِظِ، فَمَا زَالَ يُقَاتِلُ بِهِمِ التَّرْكَ حَتَّى فَنِيَ أَكْثَرُ الْمُسْلِمِينَ، فَإِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ. قَالُوا: وَجَعَلَ شُرَيْحُ بْنُ هَانِئٍ يَرْتَجِزُ، وَيَقُولُ: أَصْبَحْتُ ذَا بَثٍّ أُقَاسِيَ الْكِبَرَا قَدْ عِشْتُ بَيْنَ الْمُشْرِكِينَ أَعْصُرَا ثُمَّتَ أَدْرَكْتُ النَّبِيَّ الْمُنْذِرَا وَبَعْدَهُ صِدِّيقَهُ وَعُمَرَا وَيَوْمَ مِهْرَانَ وَيَوْمَ تُسْتَرَا وَالْجَمْعَ فِي صِفِّينِهِمْ وَالنَّهَرَا هَيْهَاتَ مَا أَطْوَلَ هَذَا عُمُرَا ثُمَّ قَاتَلَ حَتَّى قُتِلَ ؓ، وَقُتِلَ مَعَهُ خَلْقٌ مِنْ أَصْحَابِهِ، ثُمَّ خَرَجَ مَنْ خَرَجَ مِنَ النَّاسِ صُحْبَةَ عُبَيْدِ اللَّهِ بْنِ أَبِي بَكْرَةَ مِنْ أَرْضِ رُتْبِيلَ، وَهُمْ قَلِيلٌ، وَبَلَغَ ذَلِكَ الْحَجَّاجَ فَأَخْذَهُ مَا تَقَدَّمَ، وَمَا تَأَخَّرَ، وَكَتَبَ إِلَى عَبْدِ الْمَلِكِ يُعْلِمُهُ بِذَلِكَ، وَيَسْتَشِيرُهُ فِي بَعْثِ جَيْشٍ كَثِيفٍ إِلَى بِلَادِ رُتْبِيلَ ; لِيَنْتَقِمُوا مِنْهُ بِسَبَبِ مَا حَلَّ بِالْمُسْلِمِينَ فِي بِلَادِهِ، فَحِينَ وَصَلَ الْبَرِيدُ إِلَى عَبْدِ الْمَلِكِ كَتَبَ إِلَى الْحَجَّاجِ بِالْمُوَافَقَةِ عَلَى مَا رَأَى مِنَ الْمَصْلَحَةِ فِي ذَلِكَ، وَأَنْ يُعَجِّلَ ذَلِكَ سَرِيعًا، فَحِينَ وَصَلَ الْبَرِيدُ إِلَى الْحَجَّاجِ بِذَلِكَ أَخَذَ فِي جَمْعِ الْجُيُوشِ، فَجَهَّزَ جَيْشًا كَثِيفًا لِذَلِكَ، عَلَى مَا سَيَأْتِي تَفْصِيلُهُ فِي السَّنَةِ الْآتِيَةِ بَعْدَهَا. وَقِيلَ: إِنَّهُ قُتِلَ مِنَ الْمُسْلِمِينَ مَعَ شُرَيْحِ بْنِ هَانِئٍ ثَلَاثُونَ أَلْفًا، وَابْتِيعَ الرَّغِيفُ مَعَ الْمُسْلِمِينَ بِدِينَارٍ، وَقَاسَوْا شَدَائِدَ، وَمَاتَ بِسَبَبِ الْجُوعِ مِنْهُمْ خَلْقٌ كَثِيرٌ أَيْضًا، فَإِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ، وَقَدْ قَتَلَ الْمُسْلِمُونَ مِنَ التُّرْكِ خَلْقًا كَثِيرًا أَيْضًا، قَتَلُوا أَضْعَافَهَمْ. وَيُقَالُ: إِنَّهُ فِي هَذِهِ السَّنَةِ اسْتَعْفَى شُرَيْحٌ مِنَ الْقَضَاءِ فَأَعْفَاهُ الْحَجَّاجُ مِنْ ذَلِكَ، وَوَلَّى مَكَانَهُ أَبَا بُرْدَةَ بْنَ أَبِي مُوسَى الْأَشْعَرِيَّ، وَقَدْ تَقَدَّمَتْ تَرْجَمَةُ شُرَيْحٍ عِنْدَ وَفَاتِهِ فِي السَّنَةِ الْمَاضِيَةِ. وَاللَّهُ أَعْلَمُ. من حج بالناس في هذه السنة قَالَ الْوَاقِدِيُّ، وَأَبُو مَعْشَرٍ، وَغَيْرُ وَاحِدٍ مِنْ أَهْلِ السِّيَرِ: وَحَجَّ بِالنَّاسِ فِي هَذِهِ السَّنَةِ أَبَانُ بْنُ عُثْمَانَ أَمِيرُ الْمَدِينَةِ النَّبَوِيَّةِ.
✧ The Plague of Syria Then the year seventy-nine began. In it a great plague occurred in Syria, such that they nearly perished from its severity, and no one from the people of Syria went on campaign that year because of their weakness and small numbers. The Byzantines reached Antioch and struck a multitude of its inhabitants, because they knew of the weakness of the troops and fighting men. The campaign of ʿUbayd Allāh b. Abī Bakrah against Ratbīl, king of the Turks In it, ʿUbayd Allāh b. Abī Bakrah campaigned against Ratbīl, king of the Turks, until he penetrated deep into his lands. Then he made peace with him on condition that he pay him money every year. The killing of al-Ḥārith b. Saʿīd, the false prophet In it, ʿAbd al-Malik b. Marwān killed al-Ḥārith b. Saʿīd, the lying false prophet. He is also called al-Ḥārith b. ʿAbd al-Raḥmān b. Saʿīd al-Dimashqī, client of Abū al-Julās al-ʿAbdarī, and it is said client of al-Ḥakam b. Marwān. His origin was from al-Ḥūlah, and he settled in Damascus, where he devoted himself to worship, asceticism, and renunciation. Then he was deceived, turned back on his heels, stripped himself of the signs of God Most High, departed from the party of God who attain success, and Satan pursued him so that he became one of the erring. Satan continued to push him from behind until he made him lose his religion and his worldly life, disgraced him and made him wretched. Truly, to God we belong and to Him we return, and God is sufficient for us, and there is no power and no strength except in God. Abū Bakr b. Abī Khaythamah said, on the authority of ʿAbd al-Raḥmān b. Ḥassān, who said: Al-Ḥārith the liar was from the people of Damascus, and he was a client of Abū al-Julās. He had a father in al-Ḥūlah. Iblīs appeared to him, and he was a devout, ascetic man. Had he worn a robe of gold, asceticism and devotion would still have been seen upon him. When he began to praise God, the listeners never heard praise like his, nor speech finer than his. He wrote to his father, who was in al-Ḥūlah: "O my father, hasten to me, for I have seen things and I fear that Satan has appeared to me." He said: His father increased him in error upon error, and his father wrote back to him: "O my son, pursue what you have been commanded, for God Most High says: 'Shall I inform you upon whom the devils descend? They descend upon every lying sinner' [Q 26:221–222]. You are neither a liar nor a sinner, so proceed with what you have been commanded." He used to come to the people of the mosque one by one, discussing his matter with them and taking from them a covenant and solemn pledge that if he saw what pleased him, he would accept, and if not, he would conceal it. He said: He used to show them wonders. He would come to a marble slab in the mosque and tap it with his hand, and it would glorify God with a profound glorification until those present were moved to clamor. I say: I heard our shaykh, the learned Abū al-ʿAbbās Ibn Taymiyyah, may God have mercy on him, say: He used to tap this red marble that is in the maqṣūrah, and it would glorify, and he was a heretic. Ibn Abī Khaythamah said in another narration: Al-Ḥārith used to feed them winter fruits in summer and summer fruits in winter. He used to say to them: "Go out so that I may show you the angels." So he would go out with them to Dayr al-Murrān and show them men on horses. Many people followed him in that, and his affair spread in the mosque, and his companions and followers multiplied until the matter reached al-Qāsim b. Mukhaymirah. He said: Al-Ḥārith presented his affair to al-Qāsim and took from him a covenant and solemn pledge that if he approved of a matter he would accept it, and if he disliked it he would conceal it. He said: Al-Ḥārith said to him: "I am a prophet." Al-Qāsim said: "You lie, O enemy of God; you are not a prophet." In another narration: "Rather, you are one of the lying impostors about whom the Messenger of God ﷺ reported: 'The Hour will not come until thirty impostors, liars, come forth, each of them claiming that he is a prophet, and you are one of them.' You have no covenant." He said: Then he rose and went out to Abū Idrīs—who was in charge of the judiciary in Damascus—and informed him of what he had heard from al-Ḥārith. Abū Idrīs said: "We know him." Then Abū Idrīs informed ʿAbd al-Malik of that. In another narration, Makḥūl and ʿAbd Allāh b. Abī Zakariyyā entered upon al-Ḥārith, and he called them to his prophethood. They declared him a liar and rejected what he said, and they entered upon ʿAbd al-Malik and informed him of his affair. ʿAbd al-Malik sought him vigorously, and al-Ḥārith went into hiding and moved to a house in Jerusalem, calling people to himself secretly. ʿAbd al-Malik was concerned about his affair until he rode to al-Ṣinnabrah and encamped there. A Muslim man from the people of Basra, one of those who used to visit al-Ḥārith while he was in Jerusalem, came to him there and informed him of his affair and where he was. He asked ʿAbd al-Malik to send with him a detachment of Turkish soldiers to seize him. So ʿAbd al-Malik sent a detachment with him and wrote to the governor of Jerusalem to be under the command of this man and to do whatever he ordered him. When the man reached Jerusalem with those with him, he summoned the governor of Jerusalem to serve him and ordered him to gather as many candles as he could and to give each man a candle. When he ordered them to light them at night, they all lit them throughout the roads and alleys so that his affair would not be hidden. The man went himself and entered the house where al-Ḥārith was. He said to his doorkeeper: "Ask permission for me to enter upon the Prophet of God." The doorkeeper said: "At this hour no one is granted permission to enter upon him until morning." The Basran shouted: "Light up!" So the people lit their candles until the night became like day, and the Basran burst in upon al-Ḥārith, who hid from him in a tunnel there. His companions said: "Far be it! You want to reach the Prophet of God? He has been raised up to heaven." He said: The Basran put his hand into that tunnel and found his garment. He pulled him and brought him out. Then he said to the Farghānī Turks of the caliph: "Take charge of him." He said: They took him, bound him, and put him in shackles. It is said that the shackles and the neck iron fell from his neck repeatedly and they put them back. He began to recite: "Say: If I go astray, I go astray only against myself; and if I am guided, it is by what my Lord reveals to me. Indeed, He is Hearing and Near" [Q 34:50]. And he said to those Turks: "Would you kill a man because he says, 'My Lord is God'?" [Q 40:28]. They said to him in their tongue and language: "This is our Qurʾān, so bring your Qurʾān." That is, "This is our Qurʾān, so bring your Qurʾān." When they brought him to ʿAbd al-Malik, he ordered that he be crucified on a wooden stake, and he ordered a man to pierce him with a spear. The spear bent against one of his ribs. ʿAbd al-Malik said to him: "Woe to you! Did you mention the name of God when you pierced him?" He said: "I forgot." He said: "Woe to you! Say the name of God, then pierce him." He said: So he mentioned the name of God and then pierced him, and it went through him. ʿAbd al-Malik had imprisoned him before his crucifixion and ordered men of knowledge and jurisprudence to admonish him and inform him that what was in him was from Satan, but he refused to accept from them, so he crucified him after that. This is part of complete justice and religion. Al-Walīd b. Muslim said, on the authority of Ibn Jābir: Someone who heard ʿUtbah al-Aʿwar told me, saying: I heard al-ʿAlāʾ b. Ziyād al-ʿAdawī say: I never envied ʿAbd al-Malik for anything of his authority except for his killing of al-Ḥārith. I was told that the Messenger of God ﷺ said: "The Hour will not come until thirty impostors, liars, come forth, each of them claiming that he is a prophet. Whoever says that, kill him, and whoever kills one of them will have Paradise." Al-Walīd b. Muslim said: It reached me that Khālid b. Yazīd b. Muʿāwiyah said to ʿAbd al-Malik: "Had I been present, I would not have commanded you to kill him." ʿAbd al-Malik said: "Why?" He said: "He only had a delusion. Had you starved him, that would have left him." Al-Walīd said, on the authority of al-Mundhir b. Nāfiʿ: I heard Khālid b. al-Lajlāj say to Ghaylān: "Woe to you, O Ghaylān! In your youth, did you not throw apples at women during the month of Ramadan, and then you became a Ḥārithī, veiling your wife and claiming that she is the Mother of the Believers, and then you turned and became a Qadarī heretic?" The campaign of ʿUbayd Allāh b. Abī Bakrah against Ratbīl, king of the Turks In it, ʿUbayd Allāh b. Abī Bakrah campaigned against Ratbīl—the greatest king of the Turks among them. He had been conciliatory toward the Muslims at times and rebellious at others. Al-Ḥajjāj wrote to ʿUbayd Allāh b. Abī Bakrah: "Attack him with the Muslims who are with you until you make his land permissible, demolish his fortresses, and kill his fighting men." So he set out with a gathering of troops from his lands and a multitude from the people of Basra and Kufa. Then he met Ratbīl, king of the Turks, and defeated him and demolished his strongholds with a cutting onslaught. Ibn Abī Bakrah and his troops roamed through their lands, seized many of their regions, cities, and garrisons, and utterly destroyed what was there. Then Ratbīl retreated before him in haste, and ʿUbayd Allāh continued to pursue him until he approached his greatest city, until they were eighteen farsakhs from it. The Turks feared them greatly. Then the Turks seized the roads and mountain passes against them and blocked the routes until every one of the Muslims thought that he would inevitably perish. At that point, ʿUbayd Allāh sought to make peace with Ratbīl on condition that he pay him seven hundred thousand and open a road for the Muslims by which they could leave and return to their lands. Shurayḥ b. Hāniʾ al-Ḥārithī—who was a Companion and one of the greatest companions of ʿAlī, and was the leader of the people of Kufa—volunteered and urged the people to fight, endure, engage in combat, and strive with swords, spears, and arrows. ʿUbayd Allāh b. Abī Bakrah forbade him, but he did not desist. A small band of brave men and men of zeal answered him, and he kept fighting the Turks with them until most of the Muslims perished. Truly, to God we belong and to Him we return. They said: Shurayḥ b. Hāniʾ began to chant in rajaz meter, saying: I have become one of sorrow, enduring old age; I lived among the polytheists for ages, Then I reached the Prophet, the warner, And after him his truthful friend and ʿUmar, And the day of Mihrān and the day of Tustar, And the gathering at their Ṣiffīn and the canal. How far! How long this life has been! Then he fought until he was killed ؓ, and a multitude of his companions were killed with him. Then those who could leave went out with ʿUbayd Allāh b. Abī Bakrah from the land of Ratbīl, and they were few. That reached al-Ḥajjāj, and he was seized by what had passed and what was to come. He wrote to ʿAbd al-Malik informing him of that and consulting him about sending a large army to the lands of Ratbīl to take vengeance on him because of what had befallen the Muslims in his lands. When the messenger reached ʿAbd al-Malik, he wrote to al-Ḥajjāj agreeing to what he saw fit in that matter and to hasten it quickly. When the messenger reached al-Ḥajjāj with that, he began to gather the armies and equipped a large army for that, as will be detailed in the following year. It is said that thirty thousand Muslims were killed with Shurayḥ b. Hāniʾ, and a loaf of bread was sold among the Muslims for a dinar, and they endured severe hardships. Many of them also died from hunger. Truly, to God we belong and to Him we return. The Muslims also killed many of the Turks, killing several times their own number. It is said that in this year Shurayḥ asked to be relieved of the judiciary, and al-Ḥajjāj relieved him of it and appointed in his place Abū Burdah b. Abī Mūsā al-Ashʿarī. The biography of Shurayḥ was mentioned earlier at his death in the previous year. And God knows best. Who led the people in the pilgrimage in this year Al-Wāqidī, Abū Maʿshar, and more than one of the historians said: Abān b. ʿUthmān, governor of the Prophet's city, led the people in the pilgrimage in this year.
Tarikh (al-Tabari) 2335No grade recorded
قتل قطرى بن الفجأة التميمي وَفِي هَذِهِ السَّنَةِ قُتِلَ قَطَرِيُّ بْنُ الْفُجَاءَةِ التَّمِيمِيُّ، أَبُو نَعَامَةَ الْخَارِجِيُّ، وَكَانَ مِنَ الشُّجْعَانِ الْمَشَاهِيرِ، وَيُقَالُ: إِنَّهُ مَكَثَ عِشْرِينَ سَنَةً يُسَلِّمُ عَلَيْهِ أَصْحَابُهُ بِالْخِلَافَةِ، وَقَدْ جَرَتْ لَهُ خُطُوبٌ وَحُرُوبٌ مَعَ جَيْشِ الْمُهَلَّبِ بْنِ أَبِي صُفْرَةَ مِنْ جِهَةِ الْحَجَّاجِ وَغَيْرِهِ. وَقَدْ قَدَّمْنَا مِنْهَا طَرَفًا صَالِحًا فِي أَمَاكِنِهِ. وَكَانَ خُرُوجُهُ فِي زَمَنِ مُصْعَبِ بْنِ الزُّبَيْرِ، وَتَغَلَّبَ عَلَى قِلَاعٍ كَثِيرَةٍ وَأَقَالِيمَ وَغَيْرِهَا، وَوَقَائِعُهُ مَشْهُورَةٌ، وَقَدْ أَرْسَلَ إِلَيْهِ الْحَجَّاجُ جُيُوشًا كَثِيرَةً فَهَزَمَهَا، وَقِيلَ: إِنَّهُ بَرَزَ إِلَيْهِ رَجُلٌ مِنْ بَعْضِ الْحَرُورِيَّةِ، وَهُوَ عَلَى فَرَسٍ أَعْجَفَ، وَبِيَدِهِ عَمُودُ حَدِيدٍ، فَلَمَّا قَرُبَ مِنْهُ كَشَفَ قَطَرِيٌّ عَنْ وَجْهِهِ، فَوَلَّى الرَّجُلُ هَارِبًا، فَقَالَ لَهُ قَطَرِيٌّ: إِلَى أَيْنَ ؟ أَمَا تَسْتَحِي أَنْ تَفِرَّ وَلَمْ تَرَ طَعْنًا وَلَا ضَرْبًا ؟ فَقَالَ: إِنَّ الْإِنْسَانَ لَا يَسْتَحِي أَنْ يَفِرَّ مِنْ مِثْلِكَ. ثُمَّ إِنَّهُ فِي آخِرِ أَمْرِهِ تَوَجَّهَ إِلَيْهِ سُفْيَانُ بْنُ الْأَبْرَدِ الْكَلْبِيُّ فِي جَيْشٍ، فَاقْتَتَلُوا بِطَبَرِسْتَانَ، فَعَثَرَ بِقَطَرِيٍّ فَرَسُهُ فَوَقَعَ إِلَى الْأَرْضِ، فَتَكَاثَرُوا عَلَيْهِ فَقَتَلُوهُ، وَحَمَلُوا رَأْسَهُ إِلَى الْحَجَّاجِ. وَقِيلَ: إِنَّ الَّذِي قَتَلَهُ سَوْدَةُ بْنُ الْحُرِّ الدَّارِمِيُّ. وَكَانَ قَطَرِيُّ بْنُ الْفُجَاءَةِ - مَعَ شَجَاعَتِهِ الْمُفَرِطَةِ وَإِقْدَامِهِ - مِنْ خُطَبَاءَ الْعَرَبِ الْمَشْهُورِينَ بِالْفَصَاحَةِ وَالْبَلَاغَةِ ، وَجَوْدَةِ الْكَلَامِ، وَالشِّعْرِ الْحَسَنِ، فَمِنْ مُسْتَجَادِ شِعْرِهِ قَوْلُهُ يُشَجِّعُ نَفْسَهُ وَغَيْرَهُ، وَمَنْ سَمِعَهَا انْتَفَعَ بِهَا: أَقُولُ لَهَا وَقَدْ طَارَتْ شَعَاعًا مِنَ الْأَبْطَالِ وَيْحَكِ لَنْ تُرَاعِي فَإِنَّكِ لَوْ سَأَلْتِ بَقَاءَ يَوْمٍ عَلَى الْأَجَلِ الَّذِي لَكَ لِمَ تُطَاعِي فَصَبْرًا فِي مَجَالِ الْمَوْتِ صَبْرًا فَمَا نَيْلُ الْخُلُودِ بِمُسْتَطَاعِ وَلَا ثَوْبُ الْحَيَاةِ بِثَوْبِ عِزٍّ فَيُطْوَى عَنْ أَخِي الْخَنَعِ الْيَرَاعِ سَبِيلُ الْمَوْتِ غَايَةُ كُلِّ حَيٍّ وَدَاعِيهِ لِأَهْلِ الْأَرْضِ دَاعِي وَمَنْ لَا يَغْتَبِطْ يَسْأَمْ وَيَهْرَمْ وَتُسْلِمْهُ الْمَنُونُ إِلَى انْقِطَاعِ وَمَا لِلْمَرْءِ خَيْرٌ فِي حَيَاةٍ إِذَا مَا عُدَّ مِنْ سَقَطِ الْمَتَاعِ ذَكَرَهَا صَاحِبُ الْحَمَاسَةِ، وَاسْتَحْسَنَهَا ابْنُ خَلِّكَانَ فِي تَارِيخِهِ كَثِيرًا. وَفِيهَا مَاتَ مَحْمُودُ بْنُ الرَّبِيعِ، وَكُنْيَتُهُ أَبُو إِبْرَاهِيمَ ، وَوُلِدَ عَلَى عَهْدِ رَسُولِ اللَّهِ ﷺ. وَعَبْدُ الرَّحْمَنِ بْنُ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ. قَيْسُ بْنُ عَبْدِ اللَّهِ بْنِ عَدَسِ بْنِ رَبِيعَةَ قَيْسُ بْنُ عَبْدِ اللَّهِ بْنِ عَدَسِ بْنِ رَبِيعَةَ، أَبُو لَيْلَى : وَهُوَ النَّابِغَةُ، نَابِغَةُ بَنِي جَعْدَةَ، وَقِيلَ: اسْمُهُ عَبْدُ اللَّهِ بْنُ قَيْسٍ، وَالْأَوَّلُ أَصَحُّ. كَانَ جَاهِلِيًّا وَأَدْرَكَ الْإِسْلَامَ، وَوَفَدَ عَلَى رَسُولِ اللَّهِ ﷺ وَأَنْشَدَهُ. وَقَالَ لَهُ عُمَرُ: أَنْشِدْنَا مِمَّا عَفَا اللَّهُ عَنْهُ. فَأَنْشَدَهُ قَصِيدَةً، وَعَمَّرَ فِي الْإِسْلَامِ حَتَّى أَدْرَكَ الْأَخْطَلَ النَّصْرَانِيَّ وَنَازَعَهُ الشِّعْرَ. قَالَ ابْنُ قُتَيْبَةَ: فَغَلَبَهُ الْأَخْطَلُ وَمَاتَ بِأَصْبَهَانَ وَهُوَ ابْنُ عِشْرِينَ وَمِائَةِ سَنَةٍ. وَقَالَ الْأَصْمَعِيُّ: عَاشَ مِائَةً وَسِتِّينَ. وَيَقُولُ النَّابِغَةَ: أَنْشَدْتُ رَسُولَ اللَّهِ ﷺ: بَلَغْنَا السَّمَاءَ مَجْدَنَا وَجُدُودَنَا وَإِنَّا لَنَرْجُوَ بَعْدَ ذَلِكَ مَظْهَرَا فَقَالَ ﷺ: "فَأَيْنَ الْمَظْهَرُ يَا أَبَا لَيْلَى"، فَقُلْتُ: الْجَنَّةُ، فَقَالَ: "أَجَلْ إِنْ شَاءَ اللَّهُ"، ثُمَّ قُلْتُ: وَلَا خَيْرَ فِي حُلُمٍ إِذَا لَمْ تَكُنْ لَهُ بَوَادِرُ تَحْمِي صَفْوَهُ أَنْ يُكَدَّرَا وَلَا خَيْرَ فِي جَهْلٍ إِذَا لَمْ يَكُنْ لَهُ حَلِيمٌ إِذَا مَا أَوْرَدَ الْأَمْرَ أَصْدَرَا فَقَالَ النَّبِيُّ ﷺ: "أَجَدْتَ لَا يَفْضُضُ اللَّهُ فَاكَ". مَرَّتَيْنِ. وَعَنْ سُلَيْمَانَ بْنِ مُحَمَّدِ بْنِ يَحْيَى بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَمِّهِ عَبْدِ اللَّهِ بْنِ عَمْرٍو، قَالَ: أَقْحَمَتِ السَّنَةُ النَّابِغَةَ - نَابِغَةَ بَنِي جَعْدَةَ - فَدَخَلَ عَلَى الزُّبَيْرِ الْمَسْجِدَ الْحَرَامَ، فَأَنْشَدَهُ: حَكَيْتَ لَنَا الصِّدِّيقَ لَمَّا وَلِيتَنَا وَعُثْمَانَ وَالْفَارُوقَ فَارْتَاحَ مُعْدَمُ وَسَوَّيْتَ بَيْنَ النَّاسِ بِالْحَقِّ فَاسْتَوَوْا فَعَادَ صَبَاحًا حَالِكُ اللَّوْنِ مُظْلِمُ أَتَاكَ أَبُو لَيْلَى يَجُوبُ بِهِ الدُّجَى دُجَى اللَّيْلِ جَوَّابُ الْفَلَاةِ عَشَمْشَمُ لَتَجْبُرَ مِنْهُ جَانِبًا دَغْدَغَتْ بِهِ صُرُوفُ اللَّيَالِي وَالزَّمَانُ الْمُصَمِّمُ فَقَالَ ابْنُ الزُّبَيْرِ: هَوِّنْ عَلَيْكَ أَبَا لَيْلَى، فَإِنَّ الشِّعْرَ أَهْوَنُ وَسَائِلِكَ عِنْدَنَا، أَمَّا صَفْوَةُ مَالِنَا فَلِآلِ الزُّبَيْرِ، وَأَمَّا عَفْوَةٌ فَإِنَّ بَنِي أَسَدٍ تَشْغَلُنَا عَنْكَ وَتَيْمَاءُ، وَلَكِنْ لَكَ فِي مَالِ اللَّهِ حَقَّانِ: حَقٌّ بِرُؤْيَتِكَ رَسُولَ اللَّهِ ﷺ، وَحَقٌّ بِشِرْكَتِكَ أَهْلَ الْإِسْلَامِ فِي فَيْئِهِمْ. ثُمَّ أَخَذَ بِيَدِهِ فَدَخَلَ بِهِ دَارَ النَّعَمِ، فَأَعْطَاهُ قَلَائِصَ سَبْعًا وَجَمَلًا رَجِيلًا، وَأَوْقَرَ لَهُ الرِّكَابَ بُرًّا وَتَمْرًا وَثِيَابًا، فَجَعَلَ النَّابِغَةُ يَسْتَعْجِلُ فَيَأْكُلُ الْحَبَّ صَرْفًا، فَقَالَ ابْنُ الزُّبَيْرِ: وَيْحَ أَبِي لَيْلَى، لَقَدْ بَلَغَ مِنْهُ الْجَهْدُ، فَقَالَ النَّابِغَةُ أَشْهَدُ لَسَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: "مَا وَلِيَتْ قُرَيْشٌ [فَعَدَلَتْ] فَرَحِمَتْ وَاسْتُرْحِمَتْ فَرَحِمَتْ، وَحَدَّثَتْ فَصَدَقَتْ، وَوَعَدَتْ خَيْرًا فَأَنْجَزَتْ، فَأَنَا وَالنَّبِيُّونَ فُرَّاطُ الْقَاصِفِينَ". ، قَالَ الزُّبَيْرِيُّ: وَالْفَارِطُ الَّذِي يَتَقَدَّمُ فَيَسْقِي الْمَاءَ لِلْإِبِلِ الَّتِي لِلْقَوْمِ. وَأَنْشُدُ الْقَطَامِيُّ: وَاسْتَعْجَلُونَا وَكَانُوا مِنْ صَحَابَتِنَا كَمَا تَعَجَّلَ فُرَّاطٌ لِوُرَّادِ وَالْقَاصِفُونَ: الْمُسْرِعُونَ بَعْضُهُمْ إِثْرَ بَعْضٍ، وَمِنْهُ الرَّعْدُ الْقَاصِفُ، الرِّيحُ يَتْبَعُ بَعْضُهَا بَعْضًا. وَالرَّجِيلُ الْقَوِيُّ الشَّدِيدُ. وَيَقُولُ: النَّضِرَ بْنَ شُمَيْلٍ وَسُئِلَ مَنْ أَكْبَرُ مَنْ لَقِيتَ؟ قَالَ: الْمُنْتَجِعُ الْأَعْرَابِيُّ. قَالَ: وَقُلْتُ لِلْمُنْتَجَعِ: مَنْ أَكْبَرُ مَنْ لَقِيتَ؟ قَالَ: النَّابِغَةُ الْجَعْدِيُّ، فَقُلْتُ لِلنَّابِغَةِ: كَمْ عِشْتَ فِي الْجَاهِلِيَّةِ؟ قَالَ: [عِشْتُ] دَارَيْنِ، ثُمَّ أَدْرَكَتْ مُحَمَّدًا ﷺ فَأَسْلَمْتُ. قَالَ النَّضْرُ: الدَّارَانِ مِائَتَا سَنَةٍ. قَالَ النَّابِغَةُ: فَكُنْتُ أُجِيبُ عَنِ النَّبِيِّ ﷺ حَتَّى قَبَضَهُ اللَّهُ عَزَّ وَجَلَّ.
✧ The Killing of Qaṭarī b. al-Fujāʾah al-Tamīmī In this year Qaṭarī b. al-Fujāʾah al-Tamīmī, Abū Naʿāmah the Khārijite, was killed. He was one of the famous brave men. It is said that he spent twenty years while his companions greeted him with the caliphate. Trials and wars occurred for him with the army of al-Muhallab b. Abī Ṣufrah from the direction of al-Ḥajjāj and others. We have already presented a good portion of them in their places. His emergence was in the time of Muṣʿab b. al-Zubayr, and he overpowered many fortresses, regions, and others. His battles are well known. Al-Ḥajjāj sent many armies against him and he defeated them. It is said that a man from some of the Ḥarūriyyah came out to him, riding an emaciated horse, with an iron club in his hand. When he drew near him, Qaṭarī uncovered his face, and the man turned and fled. Qaṭarī said to him: "Where to? Are you not ashamed to flee when you have not seen a thrust or a blow?" He said: "A person is not ashamed to flee from one like you." Then, at the end of his affair, Sufyān b. al-Abrad al-Kalbī went against him with an army. They fought in Ṭabaristān, and Qaṭarī's horse stumbled, so he fell to the ground. They crowded upon him and killed him, and carried his head to al-Ḥajjāj. It is said that the one who killed him was Sawdah b. al-Ḥurr al-Dārimī. Qaṭarī b. al-Fujāʾah—along with his extreme bravery and boldness—was one of the famous orators of the Arabs, renowned for eloquence, rhetoric, excellence of speech, and good poetry. Among his excellent poetry is his saying, encouraging himself and others, and whoever hears it benefits from it: I say to her, when the heroes had scattered in fragments: Woe to you, you will not be dismayed. For if you asked for the survival of a day Upon the term that is yours, you would not be obeyed. So patience in the field of death, patience! For the attainment of immortality is not within reach. Nor is the garment of life a garment of honor, So the coward's cloak of fear is folded away. The path of death is the goal of every living thing, And its caller to the people of the earth is calling. Whoever is not contented grows weary and ages, And fate delivers him to cessation. There is no good for a person in a life When he is counted among the refuse of goods. The author of the Ḥamāsah mentioned them, and Ibn Khallikān greatly admired them in his history. In this year died Maḥmūd b. al-Rabīʿ, whose kunyah was Abū Ibrāhīm, and he was born in the time of the Messenger of Allah ﷺ. And ʿAbd al-Raḥmān b. ʿAbd Allāh b. Masʿūd. Qays b. ʿAbd Allāh b. ʿAdas b. Rabīʿah Qays b. ʿAbd Allāh b. ʿAdas b. Rabīʿah, Abū Laylā: He is al-Nābighah, Nābighah of Banū Jaʿdah. It is said his name was ʿAbd Allāh b. Qays, but the first is more correct. He was a pagan and lived into Islam. He came as a delegate to the Messenger of Allah ﷺ and recited poetry to him. ʿUmar said to him: Recite to us some of what Allah has pardoned. So he recited a poem to him. He lived long in Islam until he met al-Akhṭal the Christian and competed with him in poetry. Ibn Qutaybah said: Al-Akhṭal defeated him, and he died in Iṣbahān at the age of one hundred and twenty years. Al-Aṣmaʿī said: He lived one hundred and sixty. Al-Nābighah says: I recited to the Messenger of Allah ﷺ: We reached the sky with our glory and our fortune, and we hope after that for a place of manifestation. He ﷺ said: "Where is the place of manifestation, O Abū Laylā?" I said: Paradise. He said: "Yes, if Allah wills." Then I said: There is no good in forbearance if it does not have Outbursts that protect its purity from being clouded. There is no good in ignorance if it does not have A forbearing man who, when he brings the matter, sends it back. The Prophet ﷺ said: "You have done well; may Allah not break your teeth." Twice. From Sulaymān b. Muḥammad b. Yaḥyā b. ʿUrwah, from his father, from his paternal uncle ʿAbd Allāh b. ʿAmr, who said: The year of famine brought al-Nābighah—Nābighah of Banū Jaʿdah—so he entered upon al-Zubayr in the Sacred Mosque and recited to him: You resembled for us al-Ṣiddīq when you governed us, and ʿUthmān and al-Fārūq, so the destitute rejoiced. You made the people equal in truth, so they became equal, and the pitch-black, dark one returned as morning. Abū Laylā came to you, traversing with it the darkness, the darkness of night, a traverser of the desert, sturdy. So that you might mend a side of him that the vicissitudes of nights and the resolute time had worn away. Ibn al-Zubayr said: Take it easy, Abū Laylā, for poetry is the easiest of your requests with us. As for the purest of our wealth, it belongs to the family of al-Zubayr, and as for the surplus, Banū Asad and Taymāʾ keep us from you. But you have in the wealth of Allah two rights: a right because you saw the Messenger of Allah ﷺ, and a right because you share with the people of Islam in their booty. Then he took him by the hand and entered with him into the house of livestock, and gave him seven young she-camels and a strong male camel, and loaded for him the mounts with wheat, dates, and clothes. Al-Nābighah began to hasten and ate the grain by itself. Ibn al-Zubayr said: Woe to Abū Laylā, exhaustion has overtaken him. Al-Nābighah said: I bear witness that I heard the Messenger of Allah ﷺ say: "Quraysh did not govern [and act justly] but they showed mercy, and when mercy was sought from them they showed mercy; and when they spoke they told the truth, and when they promised good they fulfilled it. So I and the prophets are the forerunners of those who hasten." Al-Zubayrī said: The forerunner is the one who goes ahead and gives water to the camels of the people. And al-Quṭāmī recited: They urged us on, and they were of our companions, as forerunners hasten to those coming to water. And "those who hasten" are those who speed one after another. From this is the crashing thunder: the wind that follows one after another. And "rajīl" means strong and sturdy. Al-Naḍr b. Shumayl said, and he was asked: Who is the oldest person you have met? He said: Al-Muntajiʿ the Bedouin. He said: I said to al-Muntajiʿ: Who is the oldest person you have met? He said: Al-Nābighah al-Jaʿdī. I said to al-Nābighah: How long did you live in the pre-Islamic era? He said: I lived two dārs, then I met Muḥammad ﷺ and became a Muslim. Al-Naḍr said: Two dārs are two hundred years. Al-Nābighah said: I used to answer on behalf of the Prophet ﷺ until Allah, Mighty and Majestic, took him.
Tarikh (al-Tabari) 2336No grade recorded
وقوع السيل الجحاف بمكة ثُمَّ دَخَلَتْ سَنَةُ ثَمَانِينَ مِنَ الْهِجْرَةِ النَّبَوِيَّةِ فِيهَا كَانَ السَّيْلُ الْجُحَافُ بِمَكَّةَ ; لِأَنَّهُ حَجَفَ عَلَى كُلِّ شَيْءٍ مَرَّ بِهِ، وَحَمَلَ الْحُجَّاجَ مِنْ بَطْنِ مَكَّةَ وَالْجِمَالَ بِمَا عَلَيْهَا، وَالرِّجَالَ وَالنِّسَاءَ لَا يَسْتَطِيعُ أَحَدٌ أَنْ يُنْقِذَهُمْ مِنْهُ، وَبَلَغَ الْمَاءُ إِلَى الْحَجُونِ وَغَرِقَ خَلْقٌ كَثِيرٌ، وَقِيلَ: إِنَّهُ ارْتَفَعَ حَتَّى كَادَ أَنْ يُغَطِّيَ الْبَيْتَ، وَاللَّهُ أَعْلَمُ. وَحَكَى ابْنُ جَرِيرٍ عَنِ الْوَاقِدِيِّ أَنَّهُ قَالَ: كَانَ بِالْبَصْرَةِ فِي هَذِهِ السَّنَةِ الطَّاعُونُ الْجَارِفُ. فَاللَّهُ أَعْلَمُ. وَالْمَشْهُورُ أَنَّهُ كَانَ فِي سَنَةِ تِسْعٍ وَسِتِّينَ، كَمَا تَقَدَّمَ. غزو المهلب بن أبي صفرة الأتراك بكش وقطع نهر بلخ وَفِيهَا قَطَعَ الْمُهَلَّبُ بْنُ أَبِي صُفْرَةَ نَهْرَ بَلْخَ، وَأَقَامَ بِكَشَّ سَنَتَيْنِ صَابِرًا مُصَابِرًا لِلْأَعْدَاءِ مِنَ الْأَتْرَاكِ، وَجَرَتْ لَهُ مَعَهُمْ هُنَاكَ فُصُولٌ يُطُولُ ذِكْرُهَا، وَقَدِمَ عَلَيْهِ فِي غُبُونِ هَذِهِ الْمُدَّةِ كِتَابُ ابْنُ الْأَشْعَثِ بِخَلْعِهِ الْحَجَّاجَ، فَبَعَثَهُ الْمُهَلَّبُ بِرُمَّتِهِ إِلَى الْحَجَّاجِ حَتَّى قَرَأَهُ، ثُمَّ كَانَ مَا سَيَأْتِي بَيَانُهُ وَتَفْصِيلُهُ فِيمَا بَعْدُ مِنْ حُرُوبِ ابْنِ الْأَشْعَثِ. قتال الحجاج رتبيل ملك الترك وَفِي هَذِهِ السَّنَةِ جَهَّزَ الْحَجَّاجُ الْجُيُوشَ مِنَ الْبَصْرَةِ وَالْكُوفَةِ وَغَيْرِهِمَا ; لِقِتَالِ رُتْبِيلَ مَلِكِ التُّرْكِ ; لِيَقْتَصُّوا مِنْهُ مَا كَانَ مِنْ قَتْلِ جَيْشِ عُبَيْدِ اللَّهِ بْنِ أَبِي بَكْرَةَ فِي السَّنَةِ الْمَاضِيَةِ، فَجَهَّزَ أَرْبَعِينَ أَلْفًا مِنْ كُلٍّ مِنَ الْمِصْرَيْنِ عِشْرِينَ أَلْفًا، وَأَمَّرَ عَلَى الْجَمِيعِ عَبْدَ الرَّحْمَنِ بْنَ مُحَمَّدِ بْنِ الْأَشْعَثِ مَعَ أَنَّهُ كَانَ الْحَجَّاجُ يُبْغِضُهُ جِدًّا، حَتَّى إِنَّهُ كَانَ يَقُولُ: مَا رَأَيْتُهُ قَطُّ إِلَّا هَمَمْتُ بِقَتْلِهِ. وَدَخَلَ ابْنُ الْأَشْعَثِ يَوْمًا عَلَى الْحَجَّاجِ وَعِنْدَهُ عَامِرٌ الشَّعْبِيُّ، فَقَالَ: انْظُرْ إِلَى مِشْيَتِهِ، وَاللَّهِ لَقَدْ هَمَمْتُ أَنْ أَضْرِبَ عُنُقَهُ. فَأَسَرَّهَا الشَّعْبِيُّ إِلَى ابْنِ الْأَشْعَثِ، فَقَالَ ابْنُ الْأَشْعَثِ: وَأَنَا وَاللَّهِ لَأَجْهَدَنَّ أَنْ أُزِيلَهُ عَنْ سُلْطَانِهِ إِنْ طَالَ بِي وَبِهِ الْبَقَاءُ. وَالْمَقْصُودُ أَنَّ الْحَجَّاجَ أَخْذَ فِي اسْتِعْرَاضِ هَذِهِ الْجُيُوشِ، وَبَذَلِ فِيهِمُ الْعَطَاءَ، ثُمَّ اخْتَلَفَ رَأْيُهُ فِيمَنْ يُؤَمِّرُ عَلَيْهِمْ، ثُمَّ وَقَعَ اخْتِيَارُهُ عَلَى عَبْدِ الرَّحْمَنِ بْنِ مُحَمَّدِ بْنِ الْأَشْعَثِ، فَقَدَّمَهُ عَلَيْهِمْ، فَأَتَى عَمُّهُ إِسْمَاعِيلُ بْنُ الْأَشْعَثِ، فَقَالَ لِلْحَجَّاجِ: إِنِّي أَخَافُ أَنْ تُؤَمِّرَهُ فَلَا يَرَى لَكَ طَاعَةً إِذَا جَاوَزَ جِسْرَ الْفُرَاتِ. فَقَالَ: لَيْسَ هُوَ هُنَالِكَ، هُوَ لِي أَهْيَبُ، وَمِنِّي أَرْهَبُ أَنْ يُخَالِفَ أَمْرِي، أَوْ يَخْرُجَ عَنْ طَاعَتِي، فَأَمْضَاهُ عَلَيْهِمْ، فَسَارَ ابْنُ الْأَشْعَثِ بِالْجُيُوشِ نَحْوَ أَرْضِ رُتْبِيلَ، فَلَمَّا بَلَغَ رُتْبِيلَ مَجِيءُ ابْنِ الْأَشْعَثِ بِالْجُنُودِ إِلَيْهِ كَتَبَ إِلَيْهِ رُتْبِيلَ يَعْتَذِرُ مِمَّا أَصَابَ الْمُسْلِمِينَ فِي بِلَادِهِ فِي السَّنَةِ الْمَاضِيَةِ، وَأَنَّهُ كَانَ لِذَلِكَ كَارِهًا، وَأَنَّهُمْ أَلْجَئُوهُ إِلَى قِتَالِهِمْ، وَسَأَلَ مِنَ ابْنِ الْأَشْعَثِ أَنْ يُصَالِحَهُ، وَأَنْ يَبْذُلَ لِلْمُسْلِمِينَ الْخَرَاجَ، فَلَمْ يُجِبْهُ ابْنُ الْأَشْعَثِ إِلَى ذَلِكَ، وَصَمَّمَ عَلَى دُخُولِ بِلَادِهِ، وَجَمَعَ رُتْبِيلُ جُنُودَهُ، وَتَهَيَّأَ لَهُ وَلِحَرْبِهِ، وَجَعَلَ ابْنُ الْأَشْعَثِ كَلَّمَا دَخَلَ بَلَدًا أَوْ مَدِينَةً، أَوْ أَخَذَ قَلْعَةً مِنْ بِلَادِ رُتْبِيلَ اسْتَعْمَلَ عَلَيْهَا نَائِبًا مِنْ جِهَتِهِ، وَجَعَلَ مَعَهُ مَنْ يَحْفَظُهَا، وَجَعَلَ الْمَسَالِحَ عَلَى كُلِّ أَرْضٍ وَمَكَانٍ مَخُوفٍ، فَاسْتَحْوَذَ عَلَى بِلَادٍ وَمُدُنٍ كَثِيرَةٍ مِنْ بِلَادِ رُتْبِيلَ، وَغَنِمَ أَمْوَالًا كَثِيرَةً جَزِيلَةً، وَسَبَى خَلْقًا كَثِيرَةً، ثُمَّ حَبَسَ النَّاسَ عَنِ التَّوَغُّلِ فِي بِلَادِ رُتْبِيلَ حَتَّى يُصْلِحُوا مَا بِأَيْدِيهِمْ مِنَ الْبِلَادِ، وَيَتَقَوَّوْا بِمَا فِيهَا مِنَ الْمُغَلَّاتِ وَالْحَوَاصِلِ، ثُمَّ يَتَقَدَّمُوا فِي الْعَامِ الْمُقْبِلِ إِلَى أَعْدَائِهِمْ، فَلَا يَزَالُونَ يُجَوِّزُونَ الْأَرَاضِيَ وَالْأَقَالِيمَ حَتَّى يُحَاصِرُوهُمْ فِي مَدِينَتِهِمْ - مَدِينَةِ الْعُظَمَاءِ - عَلَى الْكُنُوزِ وَالْأَمْوَالِ وَالذَّرَّارِي حَتَّى يَغْنَمُوهَا، ثُمَّ يَقْتُلُونَ مُقَاتِلَتَهُمْ، وَعَزَمُوا عَلَى ذَلِكَ، وَكَانَ هَذَا هُوَ الرَّأْيُ. وَكَتَبَ ابْنُ الْأَشْعَثِ إِلَى الْحَجَّاجِ يُخْبِرُهُ بِمَا وَقَعَ مِنَ الْفَتْحِ، وَمَا صَنَعَ اللَّهُ لَهُمْ، وَبِهَذَا الرَّأْيِ الَّذِي رَآهُ لَهُمْ، وَقَالَ بَعْضُهُمْ: كَانَ الْحَجَّاجُ قَدْ وَجَّهَ هِمْيَانَ بْنَ عَدِيٍّ السَّدُوسِيَّ إِلَى كَرْمَانَ مَسْلَحَةً لِأَهْلِهَا ; لِيَمُدَّ عَامِلَ سِجِسْتَانَ وَالسِّنْدِ إِنِ احْتَاجَا إِلَى ذَلِكَ، فَعَصَى هِمْيَانُ وَمَنْ مَعَهُ، فَوَجَّهَ الْحَجَّاجُ إِلَيْهِ ابْنَ الْأَشْعَثِ، فَهَزَمَهُ وَأَقَامَ بِمَنْ مَعَهُ. وَمَاتَ عُبَيْدُ اللَّهِ بْنُ أَبِي بَكْرَةَ، فَكَتَبَ الْحَجَّاجُ إِلَى ابْنِ الْأَشْعَثِ بِإِمْرَةِ سِجِسْتَانَ مَكَانَ ابْنِ أَبِي بَكْرَةَ ، وَجَهَّزَ إِلَى ابْنِ الْأَشْعَثِ جَيْشًا أَنْفَقَ عَلَيْهِ أَلْفَيْ أَلْفٍ سِوَى أُعْطِيَاتِهِمْ، وَكَانَ يُدْعَى هَذَا الْجَيْشُ جَيْشَ الطَّوَاوِيسِ، وَأَمَرَهُ بِالْإِقْدَامِ عَلَى رُتْبِيلَ، فَكَانَ مِنْ أَمْرِهِ مَعَهُ مَا تَقَدَّمَ. من حج في هذه السنة ونواب الأمصار قَالَ الْوَاقِدِيُّ، وَ أَبُو مَعْشَرٍ: وَحَجَّ بِالنَّاسِ فِي هَذِهِ السَّنَةِ أَبَانُ بْنُ عُثْمَانَ. وَقَالَ غَيْرُهُمَا: بَلْ حَجَّ بِهِمْ سُلَيْمَانُ بْنُ عَبْدِ الْمَلِكِ. وَكَانَ عَلَى الصَّائِفَةِ فِي هَذِهِ السَّنَةِ الْوَلِيدُ بْنُ عَبْدِ الْمَلِكِ، وَعَلَى الْمَدِينَةِ أَبَانُ بْنُ عُثْمَانَ، وَعَلَى الْمَشْرِقِ بِكَمَالِهِ الْحَجَّاجُ، وَعَلَى قَضَاءِ الْكُوفَةِ أَبُو بُرْدَةَ بْنُ أَبِي مُوسَى، وَعَلَى قَضَاءِ الْبَصْرَةِ مُوسَى بْنُ أَنَسِ بْنِ مَالِكٍ
✧ The occurrence of the sweeping flood at Makkah Then the year eighty of the Prophetic Hijrah began. In it was the sweeping flood at Makkah, because it swept away everything it passed by, and carried the pilgrims from the interior of Makkah and the camels with their loads, and men and women, none being able to rescue them from it. The water reached al-Ḥajūn and many people drowned. It is said that it rose until it almost covered the House, and Allah knows best. Ibn Jarīr reported from al-Wāqidī that he said: In al-Baṣrah in this year was the sweeping plague. Allah knows best. But the well-known view is that it was in the year sixty-nine, as has preceded. The expedition of al-Muhallab b. Abī Ṣufrah against the Turks at Kash and the crossing of the river of Balkh In this year al-Muhallab b. Abī Ṣufrah crossed the river of Balkh and stayed at Kash for two years, patiently enduring and contending with the enemy Turks. He had with them there episodes whose mention would be lengthy. During the course of this period there came to him the letter of Ibn al-Ashʿath announcing his deposition of al-Ḥajjāj, and al-Muhallab sent it in its entirety to al-Ḥajjāj so that he read it. Then there occurred what will be explained and detailed later regarding the wars of Ibn al-Ashʿath. The fighting of al-Ḥajjāj against Rutbīl, king of the Turks In this year al-Ḥajjāj equipped armies from al-Baṣrah and al-Kūfah and elsewhere to fight Rutbīl, king of the Turks, to exact retribution for the killing of the army of ʿUbayd Allāh b. Abī Bakrah in the previous year. He equipped forty thousand from each of the two garrisons, twenty thousand from each, and appointed over them all ʿAbd al-Raḥmān b. Muḥammad b. al-Ashʿath, even though al-Ḥajjāj hated him intensely, to the point that he used to say: I have never seen him except that I was determined to kill him. One day Ibn al-Ashʿath entered upon al-Ḥajjāj while ʿĀmir al-Shaʿbī was with him, and he said: Look at his gait. By Allah, I am determined to strike off his neck. Al-Shaʿbī secretly conveyed this to Ibn al-Ashʿath, whereupon Ibn al-Ashʿath said: And I, by Allah, will strive to remove him from his authority if I and he remain alive. The point is that al-Ḥajjāj began reviewing these armies, distributed pay among them, then his opinion differed as to whom to appoint over them. Finally his choice fell upon ʿAbd al-Raḥmān b. Muḥammad b. al-Ashʿath, and he placed him in command over them. Then his paternal uncle Ismāʿīl b. al-Ashʿath came and said to al-Ḥajjāj: I fear that if you appoint him, he will not consider obedience to you due once he crosses the bridge over the Euphrates. He replied: He is not like that; he holds me in greater awe and fears me too much to oppose my command or depart from obedience to me. So he confirmed him over them. Ibn al-Ashʿath marched with the armies toward the land of Rutbīl. When news of Ibn al-Ashʿath's advance with the troops reached Rutbīl, Rutbīl wrote to him apologizing for what had befallen the Muslims in his lands the previous year, saying that he had been averse to it and that they had compelled him to fight them. He asked Ibn al-Ashʿath to make peace with him and to offer tribute to the Muslims. Ibn al-Ashʿath did not grant him that, and was determined to enter his lands. Rutbīl gathered his troops and prepared for him and for war with him. Whenever Ibn al-Ashʿath entered a country or city, or captured a fortress from the lands of Rutbīl, he appointed a deputy over it on his behalf and left with him those who would guard it, and placed garrisons on every land and dangerous place. Thus he gained control over many lands and cities of Rutbīl's territory, captured abundant and plentiful wealth, and took many captives. Then he restrained the people from penetrating deep into Rutbīl's lands until they could consolidate the lands in their hands and strengthen themselves with the produce and stores therein, then advance the following year against their enemies, passing through lands and regions until they besieged them in their city—the city of the great ones—where the treasures, wealth, and offspring were, so that they might seize them and then kill their fighting men. They resolved upon this, and it was the sound opinion. Ibn al-Ashʿath wrote to al-Ḥajjāj informing him of the conquest that had occurred and what Allah had done for them, and of this plan that he deemed best for them. Some say: Al-Ḥajjāj had dispatched Himyān b. ʿAdī al-Sadūsī to Kirmān as a frontier guard for its people, to reinforce the governor of Sijistān and al-Sind if they needed it. But Himyān and those with him rebelled, so al-Ḥajjāj sent Ibn al-Ashʿath against him, and he defeated him and remained with those who were with him. Then ʿUbayd Allāh b. Abī Bakrah died, and al-Ḥajjāj wrote to Ibn al-Ashʿath appointing him over Sijistān in place of Ibn Abī Bakrah, and equipped for Ibn al-Ashʿath an army on which he spent two million besides their stipends. This army was called the Army of Peacocks. He commanded him to advance upon Rutbīl, and what transpired between him and Rutbīl was as has preceded. Who led the pilgrimage this year and the governors of the regions Al-Wāqidī and Abū Maʿshar said: The people were led in pilgrimage this year by Abān b. ʿUthmān. Others said: Rather, Sulaymān b. ʿAbd al-Malik led them. The commander of the summer expedition this year was al-Walīd b. ʿAbd al-Malik; the governor of al-Madīnah was Abān b. ʿUthmān; of the entire East was al-Ḥajjāj; of the judiciary of al-Kūfah was Abū Burdah b. Abī Mūsā; and of the judiciary of al-Baṣrah was Mūsā b. Anas b. Mālik.
Tarikh (al-Tabari) 2337No grade recorded
أَسْلَمُ مَوْلَى عُمَرَ بْنِ الْخَطَّابِ وَمِمَّنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَعْيَانِ: أَسْلَمُ مَوْلَى عُمَرَ بْنِ الْخَطَّابِ : وَهُوَ أَبُو زَيْدِ بْنُ أَسْلَمَ، أَصْلُهُ مِنْ سَبْيِ عَيْنِ التَّمْرِ، اشْتَرَاهُ عُمَرُ بِمَكَّةَ لَمَّا حَجَّ سَنَةَ إِحْدَى عَشْرَةَ، وَتُوُفِّيَ وَعُمْرُهُ مِائَةٌ وَأَرْبَعَ عَشْرَةَ سَنَةً، وَرَوَى عَنْ عُمَرَ عِدَّةَ أَحَادِيثَ، وَرَوَى عَنْ غَيْرِهِ مِنْ أَصْحَابِهِ أَيْضًا، وَلَهُ مَنَاقِبُ كَثِيرَةٌ، رَحِمَهُ اللَّهُ. جُبَيْرُ بْنُ نُفَيْرِ بْنِ مَالِكٍ الْحَضْرَمِيُّ جُبَيْرُ بْنُ نُفَيْرِ بْنِ مَالِكٍ الْحَضْرَمِيُّ لَهُ صُحْبَةٌ وَرِوَايَةٌ، وَكَانَ مِنْ عُلَمَاءِ أَهْلِ الشَّامِ، وَكَانَ مَشْهُورًا بِالْعِبَادَةِ وَالْعِلْمِ، تُوُفِّيَ بِالشَّامِ وَعُمْرُهُ مِائَةٌ وَعِشْرُونَ سَنَةً، وَقِيلَ أَكْثَرُ، وَقِيلَ أَقَلُّ. عَبْدُ اللَّهِ بْنُ جَعْفَرِ بْنِ أَبِي طَالِبٍ عَبْدُ اللَّهِ بْنُ جَعْفَرِ بْنِ أَبِي طَالِبٍ: وُلِدَ بِأَرْضِ الْحَبَشَةِ وَأُمُّهُ أَسْمَاءُ بِنْتُ عُمَيْسٍ وَهُوَ آخِرُ مَنْ رَأَى النَّبِيَّ ﷺ مِنْ بَنِي هَاشِمٍ وَفَاةً، سَكَنَ الْمَدِينَةَ، وَلَمَّا اسْتُشْهِدَ أَبُوهُ جَعْفَرٌ بِمُؤْتَةَ أَتَى النَّبِيَّ ﷺ إِلَى أُمِّهِمْ فَقَالَ: ائْتُونِي بِبَنِي أَخِي. فَأُتِيَ بِهِمْ كَأَنَّهُمْ أَفْرُخٌ، فَدَعَا بِالْحَلَّاقِ فَحَلَقَ رُءُوسَهُمْ، ثُمَّ قَالَ: اللَّهُمَّ اخْلُفْ جَعْفَرًا فِي أَهْلِهِ، وَبَارِكْ لِعَبْدِ اللَّهِ فِي صَفْقَتِهِ فَجَاءَتْ أُمُّهُمْ فَذَكَرَتْ لِلنَّبِيِّ ﷺ أَنَّهُ لَيْسَ لَهُمْ شَيْءٌ، فَقَالَ: أَنَا لَهُمْ عِوَضًا مِنْ أَبِيهِمْ. وَقَدْ بَايَعَ النَّبِيَّ ﷺ عَبْدُ اللَّهِ بْنُ جَعْفَرٍ، وَ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ، وَعُمْرُهُمَا سَبْعُ سِنِينَ، وَهَذَا لَمْ يَتَّفِقْ لِغَيْرِهِمَا. وَكَانَ عَبْدُ اللَّهِ بْنُ جَعْفَرٍ مِنْ أَسْخَى النَّاسِ، يُعْطِي الْجَزِيلَ الْكَثِيرَ وَيَسْتَقِلُّهُ، وَقَدْ تَصَدَّقَ مَرَّةً بِأَلْفَيْ أَلْفٍ، وَأَعْطَى مَرَّةً رَجُلًا سِتِّينَ أَلْفًا، وَمَرَّةً أَعْطَى رَجُلًا أَرْبَعَةَ آلَافِ دِينَارٍ، وَقِيلَ: إِنَّ رَجُلًا جَلَبَ مَرَّةً سُكَّرًا إِلَى الْمَدِينَةِ فَكَسَدَ عَلَيْهِ، فَلَمْ يَشْتَرِهِ أَحَدٌ، فَأَمَرَ ابْنُ جَعْفَرٍ قَيِّمَهُ أَنْ يَشْتَرِيَهُ، وَأَنْ يَهَبَهُ لِلنَّاسِ. وَقِيلَ: إِنَّ مُعَاوِيَةَ لَمَّا حَجَّ وَنَزَلَ الْمَدِينَةَ فِي دَارِ مَرْوَانَ قَالَ يَوْمًا لِحَاجِبِهِ: انْظُرْ هَلْ تَرَى بِالْبَابِ الْحَسَنَ أَوِ الْحُسَيْنَ أَوِ ابْنَ جَعْفَرٍ أَوْ فُلَانًا - وَعَدَّ جَمَاعَةً - فَخَرَجَ فَلَمْ يَرَ أَحَدًا، فَقِيلَ لَهُ: هُمْ مُجْتَمِعُونَ عِنْدَ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ يَتَغَدَّوْنَ. فَأَتَى مُعَاوِيَةَ فَأَخْبَرَهُ فَقَالَ: مَا أَنَا إِلَّا كَأَحَدِهِمْ. ثُمَّ أَخَذَ عَصًا فَتَوَكَّأَ عَلَيْهَا، ثُمَّ أَتَى بَابَ ابْنِ جَعْفَرٍ، فَاسْتَأْذَنَ عَلَيْهِ، وَدَخَلَ فَأَجْلَسَهُ فِي صَدْرِ فِرَاشِهِ، فَقَالَ لَهُ مُعَاوِيَةُ: أَيْنَ غَدَاؤُكَ يَا ابْنَ جَعْفَرٍ ؟ فَقَالَ: وَمَا تَشْتَهِي مِنْ شَيْءٍ فَادْعُ بِهِ. فَقَالَ مُعَاوِيَةُ: أَطْعِمْنَا مُخًّا. فَقَالَ: يَا غُلَامُ هَاتِ مُخًّا. فَجَاءَ بِصَحْفَةٍ فَأَكَلَ مُعَاوِيَةُ، ثُمَّ قَالَ ابْنُ جَعْفَرٍ لِغُلَامِهِ: هَاتِ مُخًّا. فَجَاءَ بِصَحْفَةٍ أُخْرَى مَلْآنَةً مُخًّا، إِلَى أَنْ فَعَلَ ذَلِكَ ثَلَاثَ مَرَّاتٍ، فَتَعَجَّبَ مُعَاوِيَةُ وَقَالَ: يَا ابْنَ جَعْفَرٍ مَا يَسَعُكَ إِلَّا الْكَثِيرُ مِنَ الْعَطَاءِ. فَلَمَّا خَرَجَ مُعَاوِيَةُ أَمَرَ لَهُ بِخَمْسِينَ أَلْفَ دِينَارٍ. وَكَانَ ابْنُ جَعْفَرٍ صَدِيقًا لِمُعَاوِيَةَ، وَكَانَ يَفِدُ عَلَيْهِ كُلَّ سَنَةٍ فَيُعْطِيهِ أَلْفَ أَلْفِ دِرْهَمٍ، وَيَقْضِي لَهُ مِائَةَ حَاجَةٍ، وَلَمَّا حَضَرَتْ مُعَاوِيَةَ الْوَفَاةُ أَوْصَى ابْنَهُ يَزِيدَ بِهِ. فَلَمَّا قَدِمَ ابْنُ جَعْفَرٍ عَلَى يَزِيدَ قَالَ لَهُ: كَمْ كَانَ أَمِيرُ الْمُؤْمِنِينَ يُعْطِيكَ كُلَّ سَنَةٍ ؟ قَالَ: أَلْفَ أَلْفٍ. فَقَالَ لَهُ: قَدْ أَضَعَفْنَاهَا لَكَ. وَكَانَ يُعْطِيهِ أَلْفَيْ أَلْفٍ كُلَّ سَنَةٍ، فَقَالَ لَهُ عَبْدُ اللَّهِ بْنُ جَعْفَرٍ: بِأَبِي أَنْتَ وَأُمِّي، مَا قُلْتُهَا لِأَحَدٍ قَبْلَكَ، وَلَا أَقُولُهَا لِأَحَدٍ بَعْدَكَ. فَقَالَ يَزِيدُ: وَلَا أَعْطَاكَهَا أَحَدٌ قَبْلِي، وَلَا يُعْطِيكَهَا أَحَدٌ بَعْدِي. وَقِيلَ: إِنَّهُ كَانَ عِنْدَ ابْنِ جَعْفَرٍ جَارِيَةٌ تُغَنِّيهِ تُسَمَّى عِمَارَةَ، وَكَانَ يُحِبُّهَا مَحَبَّةً عَظِيمَةً، فَحَضَرَ عِنْدَهُ يَزِيدُ بْنُ مُعَاوِيَةَ يَوْمًا، فَغَنَّتِ الْجَارِيَةُ، فَلَمَّا سَمِعَهَا يَزِيدُ افْتُتِنَ بِهَا وَلَمْ يَجْسُرْ عَلَى ابْنِ جَعْفَرٍ أَنْ يَطْلُبَهَا مِنْهُ، خَوْفًا أَنْ يَمْنَعَهُ إِيَّاهَا، فَلَمْ يَزَلْ فِي نَفْسِ يَزِيدَ مِنْهَا حَتَّى مَاتَ أَبُوهُ مُعَاوِيَةُ، فَبَعَثَ يَزِيدُ رَجُلًا مِنْ أَهْلِ الْعِرَاقِ، وَدَفَعَ إِلَيْهِ تِجَارَةً، وَأَمَرَهُ أَنَّ يَتَلَطَّفَ فِي أَمْرِ هَذِهِ الْجَارِيَةِ، فَقَدِمَ الرَّجُلُ الْمَدِينَةَ، وَنَزَلَ جِوَارَ ابْنِ جَعْفَرٍ، وَأَهْدَى إِلَيْهِ هَدَايَا وَتُحَفًا كَثِيرَةً، وَأَنِسَ بِهِ، وَلَا زَالَ حَتَّى أَخَذَ الْجَارِيَةَ، وَأَتَى بِهَا يَزِيدَ، وَكَانَ الْحَسَنُ الْبَصْرِيُّ يَذُمُّ عَبْدَ اللَّهِ بْنَ جَعْفَرٍ عَلَى سَمَاعِهِ الْغِنَاءَ وَاللَّهْوِ، وَشِرَائِهِ الْمُوَلَّدَاتِ، وَيَقُولُ: أَمَا يَكْفِيهِ هَذَا الْأَمْرُ الْقَبِيحُ الَّذِي هُوَ مُتَلَبِّسٌ بِهِ مِنْ هَذِهِ الْأَشْيَاءِ وَغَيْرِهَا ؟ حَتَّى زَوَّجَ الْحَجَّاجَ بِنْتَ رَسُولِ اللَّهِ ﷺ، وَكَانَ الْحَجَّاجُ يَقُولُ: إِنَّمَا تَزَوَّجْتُهَا لِأَذِلَّ بِهَا آلَ أَبِي طَالِبٍ. وَقِيلَ: إِنَّهُ لَمْ يَصِلْ إِلَيْهَا. وَقَدْ كَتَبَ عَبْدُ الْمَلِكِ إِلَيْهِ أَنْ يُطَلِّقَهَا فَطَلَّقَهَا. أَسْنَدَ عَبْدُ اللَّهِ بْنُ جَعْفَرٍ ثَلَاثَةَ عَشَرَ حَدِيثًا. أَبُو إِدْرِيسَ الْخَوْلَانِيُّ أَبُو إِدْرِيسَ الْخَوْلَانِيُّ اسْمُهُ عَائِذُ اللَّهِ بْنُ عَبْدِ اللَّهِ، لَهُ أَحْوَالٌ وَمَنَاقِبُ، كَانَ يَقُولُ: قَلْبٌ نَقِيٌّ فِي ثِيَابٍ دَنِسَةٍ خَيْرٌ مِنْ قَلْبٍ دَنِسٍ فِي ثِيَابٍ نَقِيَّةٍ. وَقَدْ تَوَلَّى الْقَضَاءَ بِدِمَشْقَ، وَقَدْ ذَكَرْنَا تَرْجَمَتَهُ فِي كِتَابِنَا " التَّكْمِيلِ ". مَعْبَدٌ الْجُهَنِيُّ الْقَدَرِيُّ مَعْبَدٌ الْجُهَنِيُّ الْقَدَرِيُّ يُقَالُ: إِنَّهُ مَعْبَدُ بْنُ عَبْدِ اللَّهِ بْنِ عُكَيْمٍ رَاوِي حَدِيثِ لَا تَنْتَفِعُوا مِنَ الْمَيْتَةِ بِإِهَابٍ وَلَا عَصَبٍ وَقِيلَ غَيْرُ ذَلِكَ فِي نَسَبِهِ. سَمِعَ الْحَدِيثَ مِنَ ابْنِ عَبَّاسٍ، وَابْنِ عُمَرَ، وَمُعَاوِيَةَ، وَعِمْرَانَ بْنِ حُصَيْنٍ، وَغَيْرِهِمْ، وَشَهِدَ يَوْمَ التَّحْكِيمِ، وَسَأَلَ أَبَا مُوسَى فِي ذَلِكَ، وَوَصَّاهُ، ثُمَّ اجْتَمَعَ بِعَمْرِو بْنِ الْعَاصِ فَوَصَّاهُ فِي ذَلِكَ، فَقَالَ لَهُ: إِيهًا يَا تَيْسَ جُهَيْنَةَ، مَا أَنْتَ مِنْ أَهْلِ السِّرِّ وَلَا الْعَلَانِيَةِ، وَإِنَّهُ لَا يَنْفَعُكَ الْحَقُّ وَلَا يَضُرُّكُ الْبَاطِلُ. وَهَذَا تَوَسُّمٌ فِيهِ مِنْ عَمْرِو بْنِ الْعَاصِ ; وَلِهَذَا كَانَ هُوَ أَوَّلَ مَنْ تَكَلَّمَ فِي الْقَدَرِ، وَيُقَالُ: إِنَّهُ أَخَذَ ذَلِكَ عَنْ رَجُلٍ مِنَ النَّصَارَى مِنْ أَهْلِ الْعِرَاقِ يُقَالُ لَهُ: سَوْسَنُ. وَأَخَذَ غَيْلَانُ الْقَدَرَ مِنْ مَعْبَدٍ. وَقَدْ كَانَتْ لِمَعْبَدٍ عِبَادَةٌ، وَفِيهِ زَهَادَةٌ، وَوَثَّقَهُ ابْنُ مَعِينٍ وَغَيْرُهُ فِي حَدِيثِهِ. وَقَالَ الْحَسَنُ الْبَصْرِيُّ: إِيَّاكُمْ وَمَعْبَدًا ; فَإِنَّهُ ضَالٌّ مُضِلٌّ. وَكَانَ مِمَّنْ خَرَجَ مَعَ ابْنِ الْأَشْعَثِ، فَعَاقَبَهُ الْحَجَّاجُ عُقُوبَةً عَظِيمَةً بِأَنْوَاعِ الْعَذَابِ، ثُمَّ قَتَلَهُ، وَقَالَ سَعِيدُ بْنُ عُفَيْرٍ: بَلْ صَلَبَهُ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ فِي سَنَةِ ثَمَانِينَ بِدِمَشْقَ، ثُمَّ قَتَلَهُ. وَقَالَ خَلِيفَةُ بْنُ خَيَّاطٍ: مَاتَ قَبْلَ التِّسْعِينَ. فَاللَّهُ أَعْلَمُ. وممن توفي في هذه السنة أيضًا وَفِيهَا تُوُفِّيَ مُحَمَّدُ بْنُ عَلِيِّ بْنِ أَبِي طَالِبٍ، وَهُوَ ابْنُ الْحَنَفِيَّةِ . وَفِيهَا تُوُفِّيَ جُنَادَةُ بْنُ أَبِي أُمَيَّةَ، وَلَهُ صُحْبَةٌ ، وَكَانَ عَلَى غَزْوِ الْبَحْرِ أَيَّامَ مُعَاوِيَةَ كُلِّهَا. وَفِيهَا مَاتَ السَّائِبُ بْنُ يَزِيدَ بْنِ أُخْتِ النَّمِرِ ، وَقِيلَ: سَنَةَ سِتٍّ وَثَمَانِينَ، وُلِدَ عَلَى عَهْدِ النَّبِيِّ ﷺ. وَفِيهَا تُوُفِّيَ سُوَيْدُ بْنُ غَفَلَةَ، ( بِفَتْحِ الْغَيْنِ الْمُعْجَمَةِ وَالْفَاءِ ). خَيْثَمَةُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ أَبِي سَبْرَةَ خَيْثَمَةُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ أَبِي سَبْرَةَ ، وَاسْمُهُ يَزِيدُ بْنُ مَالِكٍ الْجُعْفِيُّ: أَدْرَكَ عَلِيَّ بْنَ أَبِي طَالِبٍ، وَابْنَ مَسْعُودٍ، وَعَبْدَ اللَّهِ بْنَ عُمَرَ، وَعَدِيَّ بْنَ حَاتِمٍ، وَالنُّعْمَانَ بْنَ بَشِيرٍ فِي آخَرِينَ مِنَ الصَّحَابَةِ. وَكَانَ عَالِمًا عَابِدًا زَاهِدًا، وَرِثَ مِائَتَيْ أَلْفِ دِرْهَمٍ فَأَنْفَقَهَا عَلَى الْفُقَهَاءِ وَالْقُرَّاءِ. وَعَنْ الْأَعْمَشُ، قَالَ: رُبَّمَا دَخَلْنَا عَلَى خَيْثَمَةَ فَيُخْرِجُ الْعَسْكَرَ مِنْ تَحْتِ السَّرِيرِ عَلَيْهَا الْخَبِيصُ وَالْفَالُوذَجُ، فَيَقُولُ: مَا أَشْتَهِيهِ، كُلُوا أَمَا إِنِّي مَا جَعَلْتُهُ إِلَّا لَكُمْ. وَكَانَ مُوسِرًا، وَكَانَ يُصِرُّ الدَّرَاهِمَ، فَإِذَا رَأَى الرَّجُلَ مِنْ أَصْحَابِهِ مُتَخَرِّقَ الْقَمِيصِ أَوِ الرِّدَاءَ أَوْ بِهِ خَلَّةً تَحَّيَنَهُ، فَإِذَا خَرَجَ مِنَ الْبَابِ خَرَجَ هُوَ مِنْ بَابٍ آخَرَ حَتَّى يَلْقَى فَيَقُولُ: اشْتَرِ قَمِيصًا، اشْتَرِ رِدَاءً، اشْتَرِ حَاجَةً كَذَا. وَقَالَ: مُحَمَّدُ بْنُ خَالِدٍ الضَّبِّيُّ، لَمْ نَكُنْ نَدْرِي كَيْفَ يَقْرَأُ خَيْثَمَةُ الْقُرْآنَ حَتَّى مَرِضَ فَثَقُلَ، فَجَاءَتْهُ امْرَأَتُهُ فَجَلَسَتْ بَيْنَ يَدَيْهِ فَبَكَتْ، فَقَالَ لَهَا: مَا يُبْكِيكِ؟ الْمَوْتُ لَا بُدَّ مِنْهُ، فَقَالَتْ لَهُ الْمَرْأَةُ: الرِّجَالُ بَعْدَكَ عَلَيَّ حَرَامٌ، فَقَالَ لَهَا خَيْثَمَةُ: مَا كُلُّ هَذَا أَرَدْتُ مِنْكِ، إِنَّمَا كُنْتُ أَخَافُ رَجُلًا وَاحِدًا وَهُوَ أَخِي مُحَمَّدُ بْنُ عَبْدِ الرَّحْمَنِ، وَهُوَ رَجُلٌ فَاسِقٌ يَتَنَاوَلُ الشَّرَابَ فَكَرِهْتُ أَنْ يَشْرَبَ فِي بَيْتِي الشَّرَابَ بَعْدَ أَنَّ الْقُرْآنَ يُتْلَى فِيهِ كُلَّ ثَلَاثٍ. وَعَنْ خَيْثَمَةَ أَنَّهُ أَوْصَى أَنْ يُدْفَنَ فِي مَقْبَرَةِ فُقَرَاءِ قَوْمِهِ. عَبْدُ اللَّهِ بْنُ أَبِي الْهُذَيْلِ عَبْدُ اللَّهِ بْنُ أَبِي الْهُذَيْلِ، أَبُو الْمُغِيرَةِ: سَمِعَ مِنْ عَمَّارٍ، وَخَبَّابٍ، وَعَبْدِ اللَّهِ بْنِ عَمْرٍو، وَأَبِي هُرَيْرَةَ وَجَرِيرٍ، وَابْنِ عَبَّاسٍ، وَابْنِ أَبْزَى. وَأَرْسَلَ الْحَدِيثَ عَنْ أَبِي بَكْرٍ، وَعُمَرَ، وَعَلِيٍّ، وَابْنِ مَسْعُودٍ. وَكَانَ شَدِيدَ الْخَوْفِ مِنَ اللَّهِ تَعَالَى، كَأَنَّهُ مَذْعُورٌ. وَعَنْ عَبْدِ اللَّهِ بْنِ الْهُذَيْلِ أَنَّهُ قَالَ: لَقَدْ شَغَلَتِ النَّارُ مَنْ يَعْقِلُ عَنْ ذِكْرِ الْجَنَّةِ. عُبَيْدُ اللَّهِ بْنُ أَبِي بَكْرَةَ عُبَيْدُ اللَّهِ بْنُ أَبِي بَكْرَةَ: وَلِيَ سِجِسْتَانَ أَيَّامَ زِيَادِ بْنِ أَبِي سُفْيَانَ، وَغَزَا رَتْبِيلَ فِي أَيَّامِ الْحَجَّاج. وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ. وَكَانَ جَوَادًا، وَذَكَرَ ابْنُ قُتَيْبَةَ فِي الْمَعَارِفِ: أَنَّ أَوَّلَ مَنْ قَرَأَ بِالْأَلْحَانِ عُبَيْدُ اللَّهِ بْنُ أَبِي بَكْرَةَ. قَالَ: كَانَ عُبَيْدُ اللَّهِ بْنُ أَبِي بَكْرَةَ يَوْمًا جَالِسًا مَعَ أَصْحَابِهِ، فَأُتِيَ بِوَصِيفٍ وَوَصِيفَةٍ أُهْدِيَا إِلَيْهِ، فَقَالَ لِبَعْضِ جُلَسَائِهِ: خُذْهُمَا إِلَيْكَ. ثُمَّ فَكَّرَ فَقَالَ: إِيثَارُ بَعْضِ الْجُلَسَاءِ عَلَى بَعْضٍ قَبِيحٌ، فَقَالَ: يَا غِلْمَانُ، يَضُمُّ إِلَى كُلِّ وَاحِدٍ مِنْ جُلَسَائِنَا وَصَيْفٌ وَوَصِيفَةً، فَضَمَّ إِلَيْهِمْ ثَمَانِينَ بَيْنَ وَصَيْفٍ وَوَصِيفَةٍ. أَنْبَأَنَا مُحَمَّدُ بْنُ عَبْدِ الْبَاقِي الْبَزَّازُ، قَالَ: أَنْبَأَنَا أَبُو الْقَاسِمِ عَلِيُّ بْنُ الْمُحْسِنِ التَّنُوخِيُّ، عَنْ أَبِيهِ، أَنَّ شَيْخًا مِنْ أَهْلِ الْكُوفَةِ قَالَ: أُمْلِقْتُ حَتَّى نَقَضَتْ مَنْزِلِي، فَلَمَّا اشْتَدَّ عَلَيَّ الْأَمْرُ جَاءَتْنِي الْخَادِمَةُ فَقَالَتْ: وَاللَّهِ مَا لَنَا دَقِيقٌ وَلَا مَعَنَا ثَمَنُهُ. فَقُلْتُ: أَسَرْجِي حِمَارِي، فَأَسْرَجَتْهُ، فَخَرَجْتُ هَارِبًا حَتَّى انْتَهَيْتُ إِلَى الْبَصْرَةِ، فَلَمَّا شَارَفْتُهَا فَإِذَا أَنَا بِالْمَوْكِبِ مُقْبِلٌ، فَدَخَلْتُ فِي جُمْلَتِهِمْ، فَرَجَعَتِ الْخَيْلُ تُرِيدُ الْبَصْرَةَ، فَصِرْتُ مَعَهُمْ حَتَّى دَخَلْتُهَا، وَانْتَهَى صَاحِبُ الْمَوْكِبِ إِلَى مَنْزِلِهِ، فَنَزَلَ، وَنَزَلَ الْمَوْكِبُ، وَنَزَلْتُ مَعَهُمْ، وَدَخَلْنَا فَإِذَا الدِّهْلِيزُ مَفْرُوشٌ وَالنَّاسُ جُلُوسٌ مَعَ الرَّجُلِ، فَدَعَا بِغَدَاءٍ، فَجَاءُوهُ بِأَحْسَنِ غَدَاءٍ، فَتَغَدَّيْتُ مَعَ النَّاسِ، ثُمَّ دَعَا بِالْغَالِيَةِ فَضَمَّخَنَا، ثُمَّ قَالَ: يَا غِلْمَانُ، هَاتُوا سَفَطًا، فَجَاءَ غِلْمَانُهُ بِسَفَطٍ أَبْيَضَ مَشْدُودٍ، فَفَتَحَ فَإِذَا فِيهِ أَكْيَاسٌ مَشْدُودَةٌ، فِي كُلِّ كِيسٍ أَلْفُ دِرْهَمٍ، فَبَدَأَ يُعْطِي فَأَمَّرَهَا عَلَيْهِمْ، ثُمَّ انْتَهَى إِلَيَّ [فَأَعْطَانِي كِيسًا، ثُمَّ ثَنَّى فَأَعْطَانِي آخَرَ، ثُمَّ ثَلَّثَ] فَأَعْطَانِي آخَرَ، فَأَخَذَتِ الْجَمَاعَةُ وَبَقِيَ فِي السَّفَطِ كِيسٌ وَاحِدٌ، فَأَخَذَهُ بِيَدِهِ وَقَالَ: هَاكِ يَا هَذَا الَّذِي لَا أَعْرِفُهُ، فَأَخَذْتُ أَرْبَعَةَ أَكْيَاسٍ، وَخَرَجْتُ، فَقُلْتُ لِإِنْسَانٍ: مَنْ هَذَا؟ فَقَالَ: عُبَيْدُ اللَّهِ بْنُ أَبِي بَكْرَةَ. وَبَلَغَنَا أَنَّ رَجُلًا انْقَطَعَ إِلَى عُبَيْدِ اللَّهِ بْنِ أَبِي بَكْرَةَ، فَأَلْحَقَهُ بِحَشَمِهِ، وَكَفَاهُ مَئُونَتَهُ، فَبَطِرَ النِّعْمَةَ، فَسَعَى بِهِ إِلَى عُبَيْدِ اللَّهِ بْنِ زِيَادٍ، فَبَلَغَ ذَلِكَ ابْنَ أَبِي بَكْرَةَ، فَأَطْرَقَ مُفَكِّرًا، فَقِيلَ لَهُ: فِيمَ فَكَّرْتَ ؟ فَقَالَ: أَخَافَ أَنْ أَكُونَ قَصَّرْتُ فِي الْإِحْسَانِ إِلَيْهِ فَحَمَلْتُهُ عَلَى مَسَاوِئِ أَخْلَاقِهِ. مُعَاوِيَةُ بْنُ قُرَّةَ بْنِ إِيَاسٍ مُعَاوِيَةُ بْنُ قُرَّةَ بْنِ إِيَاسٍ، يُكَنَّى أَبَا إِيَاسٍ: رَوَى عَنْ أَنَسٍ، وَابْنِ عَبَّاسٍ وَغَيْرِهِمَا. عَنْ مُعَاوِيَةَ بْنِ قُرَّةَ، قَالَ: أَدْرَكْتُ سَبْعِينَ رَجُلًا مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ، لَوْ خَرَجُوا فِيكُمُ الْيَوْمَ مَا عَرَفُوا شَيْئًا مِمَّا أَنْتُمْ عَلَيْهِ إِلَّا الْآذَانَ. وَعَنْ عُبَيْدِ اللَّهِ بْنِ مَيْمُونٍ، قَالَ: سَمِعْتُ مُعَاوِيَةَ بْنَ قُرَّةَ يَقُولُ: إِنَّ اللَّهَ يَرْزُقُ الْعَبْدَ رِزْقَ شَهْرٍ فِي يَوْمٍ وَاحِدٍ، فَإِنْ أَصْلَحَهُ أَصْلَحَ اللَّهُ عَلَى يَدَيْهِ، وَعَاشَ هُوَ وَعِيَالُهُ بَقِيَّةَ شَهْرِهِمْ فِي خَيْرٍ، وَإِنْ هُوَ أَفْسَدَهُ أَفْسَدَ اللَّهُ تَعَالَى عَلَيْهِ وَعَاشَ هُوَ وَعِيَالُهُ بَقِيَّةَ شَهْرِهِمْ بِشَرٍّ. هَمَّامُ بْنُ الْحَارِثِ النَّخَعِيُّ هَمَّامُ بْنُ الْحَارِثِ النَّخَعِيُّ : رَوَى عَنْ عُمَرَ، وَابْنِ مَسْعُودٍ، وَأَبِي مَسْعُودٍ، وَحُذَيْفَةَ، وَأَبِي الدَّرْدَاءِ، وَعَدِيِّ بْنِ حَاتِمٍ، وَجَرِيرٍ، وَعَائِشَةَ. وَكَانَ النَّاسُ يَتَعَلَّمُونَ مِنْ هَدْيِهِ وَسَمْتِهِ. وَكَانَ طَوِيلَ السَّهَرِ. وَعَنْ إِبْرَاهِيمَ، عَنْ هَمَّامِ بْنِ الْحَارِثِ: أَنَّهُ كَانَ يَدْعُو: اللَّهُمَّ اشْفِنِي مِنَ النَّوْمِ بِالسَّهَرِ، وَارْزُقْنِي سَهَرًا فِي طَاعَتِكَ، وَكَانَ لَا يَنَامُ مِنَ اللَّيْلِ إِلَّا هُنَيْهَةً وَهُوَ قَاعِدٌ.
✧ Aslam, the freedman of ʿUmar b. al-Khaṭṭāb Among the notable figures who died in this year: Aslam, the freedman of ʿUmar b. al-Khaṭṭāb: He is Abū Zayd b. Aslam. His origin was from the captives of ʿAyn al-Tamr. ʿUmar bought him in Makkah when he performed the pilgrimage in the year eleven. He died at the age of one hundred and fourteen years. He narrated several ḥadīths from ʿUmar, and he also narrated from others among his companions. He had many merits, may God have mercy on him. Jubayr b. Nufayr b. Mālik al-Ḥaḍramī Jubayr b. Nufayr b. Mālik al-Ḥaḍramī He had companionship and narration. He was one of the scholars of the people of Syria, and he was renowned for worship and knowledge. He died in Syria at the age of one hundred and twenty years; it is said more, and it is said less. ʿAbd Allāh b. Jaʿfar b. Abī Ṭālib ʿAbd Allāh b. Jaʿfar b. Abī Ṭālib: He was born in the land of Abyssinia, and his mother was Asmāʾ bt. ʿUmays. He was the last of the Banū Hāshim to die who had seen the Prophet ﷺ. He resided in Madinah. When his father Jaʿfar was martyred at Muʾtah, the Prophet ﷺ came to their mother and said: "Bring me the sons of my brother." They were brought to him as if they were chicks. He called for a barber and had their heads shaved, then said: "O God, be a successor to Jaʿfar in his family, and bless ʿAbd Allāh in his transaction." Their mother came and mentioned to the Prophet ﷺ that they had nothing, so he said: "I am for them a substitute for their father." ʿAbd Allāh b. Jaʿfar and ʿAbd Allāh b. al-Zubayr gave allegiance to the Prophet ﷺ when they were seven years old, and this did not happen for anyone other than the two of them. ʿAbd Allāh b. Jaʿfar was one of the most generous of people. He would give abundant and much, and consider it little. Once he gave as charity two thousand thousand [dirhams], and once he gave a man sixty thousand, and once he gave a man four thousand dinars. It is said that a man once brought sugar to Madinah and it became unsellable, and no one bought it, so Ibn Jaʿfar ordered his steward to buy it and give it as a gift to the people. It is said that when Muʿāwiyah performed the pilgrimage and stopped in Madinah at the house of Marwān, he said one day to his chamberlain: "See if you find at the door al-Ḥasan, or al-Ḥusayn, or Ibn Jaʿfar, or so-and-so"—and he enumerated a group. He went out and saw no one. It was said to him: "They are gathered at ʿAbd Allāh b. Jaʿfar's eating lunch." He came to Muʿāwiyah and informed him, so he said: "I am only like one of them." Then he took a staff and leaned on it, then came to the door of Ibn Jaʿfar and asked permission to enter. He entered, and [Ibn Jaʿfar] seated him at the head of his couch. Muʿāwiyah said to him: "Where is your lunch, O Ibn Jaʿfar?" He said: "Whatever you desire, order it." Muʿāwiyah said: "Feed us marrow." He said: "O boy, bring marrow." He came with a bowl, and Muʿāwiyah ate. Then Ibn Jaʿfar said to his boy: "Bring marrow." He came with another bowl full of marrow, until he did that three times. Muʿāwiyah was astonished and said: "O Ibn Jaʿfar, only abundant giving satisfies you." When Muʿāwiyah left, he ordered fifty thousand dinars for him. Ibn Jaʿfar was a friend of Muʿāwiyah. He would come to him every year, and he would give him one million dirhams and fulfill for him one hundred needs. When Muʿāwiyah was near death, he enjoined his son Yazīd to care for him. When Ibn Jaʿfar came to Yazīd, he said to him: "How much did the Commander of the Faithful give you every year?" He said: "One million." He said to him: "We have doubled it for you." He would give him two million every year. ʿAbd Allāh b. Jaʿfar said to him: "May my father and mother be your ransom, I never said it to anyone before you, nor will I say it to anyone after you." Yazīd said: "Nor did anyone before me give it to you, nor will anyone after me give it to you." It is said that Ibn Jaʿfar had a slave-girl who sang to him named ʿImārah, and he loved her with great love. One day Yazīd b. Muʿāwiyah was present with him, and the slave-girl sang. When Yazīd heard her, he was infatuated with her, but he did not dare ask Ibn Jaʿfar for her, fearing that he would refuse him. The desire for her remained in Yazīd's soul until his father Muʿāwiyah died. Yazīd sent a man from the people of Iraq, gave him trade goods, and ordered him to be gentle in the matter of this slave-girl. The man came to Madinah and stayed as a neighbor of Ibn Jaʿfar. He gave him many gifts and presents and became friendly with him. He kept at it until he obtained the slave-girl and brought her to Yazīd. Al-Ḥasan al-Baṣrī used to censure ʿAbd Allāh b. Jaʿfar for listening to singing and amusement and for buying slave-girls born in Islam, and he would say: "Is it not enough for him this ugly matter he is engaged in of these things and others?" Until he married al-Ḥajjāj to the daughter of the Messenger of God ﷺ. Al-Ḥajjāj used to say: "I married her only to humiliate through her the family of Abū Ṭālib." It is said that he did not reach her. ʿAbd al-Malik wrote to him to divorce her, so he divorced her. ʿAbd Allāh b. Jaʿfar transmitted thirteen ḥadīths. Abū Idrīs al-Khawlānī Abū Idrīs al-Khawlānī His name was ʿĀʾidh Allāh b. ʿAbd Allāh. He had spiritual states and merits. He used to say: "A pure heart in filthy clothes is better than a filthy heart in pure clothes." He held the judiciary in Damascus. We have mentioned his biography in our book "al-Takmīl." Maʿbad al-Juhanī al-Qadarī Maʿbad al-Juhanī al-Qadarī It is said that he was Maʿbad b. ʿAbd Allāh b. ʿUkaym, the narrator of the ḥadīth "Do not benefit from the dead animal by its hide or sinew." Other things are said about his lineage. He heard ḥadīth from Ibn ʿAbbās, Ibn ʿUmar, Muʿāwiyah, ʿImrān b. Ḥuṣayn, and others. He witnessed the Day of Arbitration and asked Abū Mūsā about it and gave him counsel. Then he met ʿAmr b. al-ʿĀṣ and gave him counsel about it. ʿAmr said to him: "Enough, O he-goat of Juhaynah. You are not of the people of secret or public matters. Truth will not benefit you, nor will falsehood harm you." This was an insight about him from ʿAmr b. al-ʿĀṣ, and for this reason he was the first to speak about qadar (divine decree). It is said that he took that from a Christian man from the people of Iraq called Saw san. And Ghaylān took the doctrine of qadar from Maʿbad. Maʿbad had worship and asceticism, and Ibn Maʿīn and others deemed him trustworthy in his ḥadīth. Al-Ḥasan al-Baṣrī said: "Beware of Maʿbad, for he is astray and leads astray." He was among those who went out with Ibn al-Ashʿath, and al-Ḥajjāj punished him with a great punishment of various tortures, then killed him. Saʿīd b. ʿUfayr said: "Rather, ʿAbd al-Malik b. Marwān crucified him in the year eighty in Damascus, then killed him." Khalīfah b. Khayyāṭ said: "He died before the nineties." And God knows best. And among those who died in this year also: In it died Muḥammad b. ʿAlī b. Abī Ṭālib, and he is Ibn al-Ḥanafiyyah. In it died Junādah b. Abī Umayyah, and he had companionship, and he was in charge of naval expeditions throughout the days of Muʿāwiyah. In it died al-Sāʾib b. Yazīd b. Ukht al-Namir; it is said in the year eighty-six. He was born during the time of the Prophet ﷺ. In it died Suwayd b. Ghafalah (with fatḥah on the dotted ghayn and the fāʾ). Khaythamah b. ʿAbd al-Raḥmān b. Abī Sabrah Khaythamah b. ʿAbd al-Raḥmān b. Abī Sabrah, whose name was Yazīd b. Mālik al-Juʿfī: He met ʿAlī b. Abī Ṭālib, Ibn Masʿūd, ʿAbd Allāh b. ʿUmar, ʿAdī b. Ḥātim, and al-Nuʿmān b. Bashīr, among others of the Companions. He was a scholar, a worshipper, an ascetic. He inherited two hundred thousand dirhams and spent them on the jurists and Qurʾān reciters. From al-Aʿmash, he said: Sometimes we would enter upon Khaythamah and he would bring out the platter from under the bed with khubayṣah and fālūdhaj on it, and he would say: "I do not crave it. Eat. Indeed I made it only for you." He was wealthy, and he used to tie up dirhams. When he saw a man among his companions with a torn shirt or cloak or in need, he would watch for an opportunity. When the man went out from the door, he would go out from another door until he met him and said: "Buy a shirt, buy a cloak, buy such-and-such a need." And he said: Muḥammad b. Khālid al-Ḍabbī said: We did not know how Khaythamah recited the Qurʾān until he fell ill and became gravely ill. His wife came and sat before him and wept. He said to her: "What makes you weep? Death is inevitable." The woman said to him: "Men after you are forbidden to me." Khaythamah said to her: "I did not mean all this from you. I only feared one man, and he is my brother Muḥammad b. ʿAbd al-Raḥmān. He is a dissolute man who drinks wine, and I disliked that wine be drunk in my house after the Qurʾān has been recited in it every three days." From Khaythamah: He bequeathed that he be buried in the cemetery of the poor of his people. ʿAbd Allāh b. Abī al-Hudhayl ʿAbd Allāh b. Abī al-Hudhayl, Abū al-Mughīrah: He heard from ʿAmmār, Khabbāb, ʿAbd Allāh b. ʿAmr, Abū Hurayrah, Jarīr, Ibn ʿAbbās, and Ibn Abzā. And he transmitted ḥadīth in mursal form from Abū Bakr, ʿUmar, ʿAlī, and Ibn Masʿūd. He was intensely fearful of God Almighty, as if he were terrified. From ʿAbd Allāh b. al-Hudhayl, he said: The Fire has distracted whoever possesses intellect from mentioning the Garden. ʿUbayd Allāh b. Abī Bakrah ʿUbayd Allāh b. Abī Bakrah: He governed Sijistān during the days of Ziyād b. Abī Sufyān, and he raided Rutbīl during the days of al-Ḥajjāj. He died in this year. He was generous. Ibn Qutaybah mentioned in al-Maʿārif that the first to recite with melodies was ʿUbayd Allāh b. Abī Bakrah. He said: One day ʿUbayd Allāh b. Abī Bakrah was sitting with his companions when a servant boy and a servant girl were brought to him as a gift. He said to one of his sitting companions: "Take them both." Then he thought and said: "Preferring some sitting companions over others is ugly." He said: "O servants, add to each one of our sitting companions a servant boy and a servant girl." He added to them eighty, between servant boys and servant girls. Muḥammad b. ʿAbd al-Bāqī al-Bazzāz informed us, saying: Abū al-Qāsim ʿAlī b. al-Muḥsin al-Tanūkhī informed us, on the authority of his father, that a shaykh from the people of Kufa said: I became impoverished until my house fell apart. When the matter became severe for me, the maidservant came and said: "By God, we have no flour and no money to buy it." I said: "Saddle my donkey." She saddled it. I went out fleeing until I reached Basra. When I approached it, behold, I saw a procession coming. I entered among them. The horses turned back wanting Basra. I went with them until I entered it. The owner of the procession reached his house and dismounted, and the procession dismounted, and I dismounted with them. We entered, and behold the vestibule was furnished and people were sitting with the man. He called for lunch, and they brought him the best lunch. I ate lunch with the people. Then he called for ghalīyah perfume and anointed us. Then he said: "O servants, bring a basket." His servants came with a white tied basket. He opened it, and behold in it were tied purses, in each purse a thousand dirhams. He began giving and distributing them among them. Then he came to me and gave me a purse, then he gave again and gave me another, then a third and gave me another. The group took, and one purse remained in the basket. He took it in his hand and said: "Here, O this one whom I do not know." I took four purses and went out. I said to a person: "Who is this?" He said: "ʿUbayd Allāh b. Abī Bakrah." It has reached us that a man attached himself to ʿUbayd Allāh b. Abī Bakrah, and he included him among his retinue and sufficed his expenses. The man became ungrateful for the blessing and slandered him to ʿUbayd Allāh b. Ziyād. That reached Ibn Abī Bakrah, and he bowed his head in thought. It was said to him: "What are you thinking about?" He said: "I fear that I fell short in kindness to him and thus drove him to the evils of his character." Muʿāwiyah b. Qurrah b. Iyās Muʿāwiyah b. Qurrah b. Iyās, whose kunyah was Abū Iyās: He narrated from Anas, Ibn ʿAbbās, and others. From Muʿāwiyah b. Qurrah, he said: I met seventy men from the Companions of the Messenger of God ﷺ. If they were to come among you today, they would not recognize anything of what you are upon except the call to prayer. From ʿUbayd Allāh b. Maymūn, he said: I heard Muʿāwiyah b. Qurrah say: God provides the servant with a month's provision in a single day. If he uses it well, God sets things right through his hands, and he and his family live the rest of their month in good. But if he corrupts it, God Almighty corrupts it for him, and he and his family live the rest of their month in evil. Hammām b. al-Ḥārith al-Nakhaʿī Hammām b. al-Ḥārith al-Nakhaʿī: He narrated from ʿUmar, Ibn Masʿūd, Abū Masʿūd, Ḥudhayfah, Abū al-Dardāʾ, ʿAdī b. Ḥātim, Jarīr, and ʿĀʾishah. The people used to learn from his guidance and his manner. He was one who stayed awake long at night. From Ibrāhīm, from Hammām b. al-Ḥārith: He used to supplicate: "O God, cure me of sleep with wakefulness, and grant me wakefulness in obedience to You." He would not sleep at night except for a short while, and that while sitting.
Tarikh (al-Tabari) 2338No grade recorded
ثُمَّ دَخَلَتْ سَنَةُ إِحْدَى وَثَمَانِينَ فَتَحَ عَبِيدُ اللَّهِ بْنُ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ مَدِينَةَ قَالِيقَلَا فِي هَذِهِ السَّنَةِ سَيَّرَ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ ابْنَهُ عُبَيْدَ اللَّهِ فَفَتَحَ قَالِيقَلَا. ذِكْرُ مَقْتَلِ بَحِيرِ بْنِ وَرْقَاءَ وَفِي هَذِهِ السَّنَةِ قُتِلَ بَحِيرُ بْنُ وَرْقَاءَ الصُّرَيْمِيُّ. وَكَانَ سَبَبُ قَتْلِهِ أَنَّهُ لَمَّا قُتِلَ بُكَيْرُ بْنُ وَسَّاجٍ، وَكِلَاهُمَا تَمِيمِيَّانِ، بِأَمْرِ أُمَيَّةَ بْنِ عَبْدِ اللَّهِ بْنِ خَالِدٍ إِيَّاهُ بِذَلِكَ، كَمَا تَقَدَّمَ ذِكْرُهُ، قَالَ عُثْمَانُ بْنُ رَجَاءَ بْنِ جَابِرٍ أَحَدُ بَنِي عَوْفِ بْنِ سَعْدٍ مِنَ الْأَبْنَاءِ يُحَرِّضُ بَعْضَ آلِ بُكَيْرٍ مِنَ الْأَبْنَاءِ، وَالْأَبْنَاءُ عِدَّةُ بُطُونٍ مِنْ تَمِيمٍ سُمُّوا بِذَلِكَ: لَعَمْرِي لَقَدْ أَغْضَيْتَ عَيْنًا عَلَى الْقَذَى وَبِتَّ بَطِينًا مِنْ رَحِيقٍ مُرَوَّقِ وَخَلَّيْتَ ثَأْرًا طُلَّ وَاخْتَرْتَ نَوْمَةً وَمَنْ يَشْرَبِ الصَّهْبَاءَ بِالْوِتْرِ يُسْبَقِ فَلَوْ كُنْتَ مِنْ عَوْفِ بْنِ سَعْدٍ ذُؤَابَةً تَرَكْتَ بَحِيرًا فِي دَمٍ مُتَرَقْرِقِ فَقُلْ لِبَحِيرٍ نَمْ وَلَا تَخْشَ ثَائِرًا بِبَكْرٍ فَعَوْفٌ أَهْلُ شَاءٍ حَبَلَّقِ دَعِ الضَّأْنَ يَوْمًا قَدْ سُبِقْتُمْ بِوِتْرِكُمْ وَصِرْتُمْ حَدِيثًا بَيْنَ غَرْبٍ وَمَشْرِقِ وَهُبُّوا فَلَوْ أَمْسَى بُكَيْرٌ كَعَهْدِهِ لَغَادَاهُمُ زَحْفًا بِجَأْوَاءَ فَيْلَقِ وَقَالَ أَيْضًا: فَلَوْ كَانَ بَكْرٌ بَارِزًا فِي أَدَاتِهِ وَذِي الْعَرْشِ لَمْ يُقْدِمْ عَلَيْهِ بَحِيرُ فَفِي الدَّهْرِ إِنْ أَبْقَانِيَ الدَّهْرُ مَطْلَبٌ وَفِي اللَّهِ طَلَّابٌ بِذَاكَ جَدِيرُ فَبَلَغَ بَحِيرًا أَنَّ رَهْطَ بُكَيْرٍ مِنَ الْأَبْنَاءِ يَتَوَعَّدُونَهُ فَقَالَ: تَوَعَّدَنِي الْأَبْنَاءُ جَهْلًا كَأَنَّمَا يَرَوْنَ فِنَائِي مُقْفِرًا مِنْ بَنِي كَعْبِ رَفَعْتُ لَهُ كَفِّي بِعَضْبٍ مُهَنَّدٍ حُسَامٍ كَلَوْنِ الثَّلْجِ ذِي رَوْنَقٍ عَضْبِ فَتَعَاقَدَ سَبْعَةَ عَشَرَ رَجُلًا مِنْ بَنِي عَوْفٍ عَلَى الطَّلَبِ بِدَمِ بُكَيْرٍ، فَخَرَجَ فَتًى مِنْهُمْ يُقَالُ لَهُ شَمَرْدَلٌ مِنَ الْبَادِيَةِ حَتَّى قَدِمَ خُرَاسَانَ فَرَأَى بَحِيرًا وَاقِفًا فَحَمَلَ عَلَيْهِ، فَطَعَنَهُ فَصَرَعَهُ، وَظَنَّ أَنَّهُ قَدْ قَتَلَهُ، فَقَالَ النَّاسُ: خَارِجِيٌّ، وَرَاكَضَهُمْ، فَعَثَرَ بِهِ فَرَسُهُ، فَسَقَطَ عَنْهُ فَقُتِلَ. وَخَرَجَ صَعْصَعَةُ بْنُ حَرْبٍ الْعَوْفِيُّ مِنَ الْبَادِيَةِ، وَقَدْ بَاعَ غُنَيْمَاتٍ لَهُ وَمَضَى إِلَى سِجِسْتَانَ، فَجَاوَرَ قَرَابَةً لِبَحِيرٍ مُدَّةً، وَادَّعَى إِلَى بَنِي حَنِيفَةَ مِنَ الْيَمَامَةِ، وَأَطَالَ مُجَالَسَتَهُمْ حَتَّى أَنِسُوا بِهِ، ثُمَّ قَالَ لَهُمْ: إِنَّ لِي بِخُرَاسَانَ مِيرَاثًا، فَاكْتُبُوا لِي إِلَى بَحِيرٍ كِتَابًا لِيُعِينَنِي عَلَى حَقِّي. فَكَتَبُوا لَهُ، وَسَارَ فَقَدِمَ عَلَى بَحِيرٍ وَهُوَ مَعَ الْمُهَلَّبِ فِي غَزْوَتِهِ، فَلَقِيَ قَوْمًا مِنْ بَنِي عَوْفٍ، فَأَخْبَرَهُمْ أَمْرَهُ، وَلَقِيَ بَحِيرًا فَأَخْبَرَهُ أَنَّهُ مِنْ بَنِي حَنِيفَةَ مِنْ أَصْحَابِ ابْنِ أَبِي بَكْرَةَ، وَأَنَّ لَهُ مَالًا بِسِجِسْتَانَ وَمِيرَاثًا بِمَرْوَ، وَقَدِمَ لِيَبِيعَهُ وَيَعُودَ إِلَى الْيَمَامَةِ. فَأَنْزَلَهُ بَحِيرٌ وَأَمَرَ لَهُ بِنَفَقَةٍ وَوَعَدَهُ، فَقَالَ صَعْصَعَةُ: أُقِيمُ عِنْدَكَ حَتَّى يَرْجِعَ النَّاسُ. فَأَقَامَ شَهْرًا يَحْضَرُ مَعَهُ بَابَ الْمُهَلَّبِ، وَكَانَ بَحِيرٌ قَدْ حَذِرَ، فَلَمَّا أَتَاهُ صَعْصَعَةُ بِكِتَابِ أَصْحَابِهِ، وَذَكَرَ أَنَّهُ مِنْ حَنِيفَةَ، آمَنَهُ. فَجَاءَ يَوْمًا صَعْصَعَةُ وَبَحِيرٌ عِنْدَ الْمُهَلَّبِ عَلَيْهِ قَمِيصٌ وَرِدَاءٌ، فَقَعَدَ خَلْفَهُ، وَدَنَا مِنْهُ كَأَنَّهُ يُكَلِّمُهُ، فَوَجَأَهُ بِخِنْجَرٍ مَعَهُ فِي خَاصِرَتِهِ، فَغَيَّبَهُ فِي جَوْفِهِ، وَنَادَى: يَا لِثَارَاتِ بُكَيْرٍ ! فَأُخِذَ وَأُتِيَ بِهِ الْمُهَلَّبَ، فَقَالَ لَهُ: بُؤْسًا لَكَ ! مَا أَدْرَكْتَ بِثَأْرِكَ وَقَتَلْتَ نَفْسَكَ، وَمَا عَلَى بَحِيرٍ بَأْسٌ. فَقَالَ: لَقَدْ طَعَنْتُهُ طَعْنَةً لَوْ قُسِّمَتْ بَيْنَ النَّاسِ لَمَاتُوا، وَلَقَدْ وَجَدْتُ رِيحَ بَطْنِهِ فِي يَدِي. فَحَبَسَهُ، فَدَخَلَ عَلَيْهِ قَوْمٌ مِنَ الْأَبْنَاءِ فَقَبَّلُوا رَأْسَهُ. وَمَاتَ بَحِيرٌ مِنَ الْغَدِ، فَقَالَ صَعْصَعَةُ لَمَّا مَاتَ بَحِيرٌ: اصْنَعُوا الْآنَ مَا شِئْتُمْ، أَلَيْسَ قَدْ حَلَّتْ نُذُورُ أَبْنَاءِ بَنِي عَوْفٍ وَأَدْرَكْتُ بِثَأْرِي ؟ وَاللَّهِ لَقَدْ أَمْكَنَنِي مِنْهُ خَالِيًا غَيْرَ مَرَّةٍ فَكَرِهْتُ أَنْ أَقْتُلَهُ سِرًّا. فَقَالَ الْمُهَلَّبُ: مَا رَأَيْتُ رَجُلًا أَسْخَى نَفْسًا بِالْمَوْتِ مِنْ هَذَا. وَأَمَرَ بِقَتْلِهِ فَقُتِلَ. وَقِيلَ: إِنَّ الْمُهَلَّبَ بَعَثَهُ إِلَى بَحِيرٍ قَبْلَ أَنْ يَمُوتَ، فَقَتَلَهُ، وَمَاتَ بَحِيرٌ بَعْدَهُ. وَعَظُمَ مَوْتُهُ عَلَى الْمُهَلَّبِ، وَغَضِبَتْ عَوْفٌ وَالْأَبْنَاءُ وَقَالُوا: عَلَامَ قُتِلَ صَاحِبُنَا، وَإِنَّمَا أَخَذَ بِثَأْرِهِ ؟ فَنَازَعَهُمْ مُقَاعِسُ وَالْبُطُونُ، وَكُلُّهُمْ بُطُونٌ مِنْ تَمِيمٍ، حَتَّى خَافَ النَّاسُ أَنْ يَعْظُمَ الْأَمْرُ، فَقَالَ أَهْلُ الْحِجَى: احْمِلُوا دَمَ صَعْصَعَةَ، وَاجْعَلُوا دَمَ بَحِيرٍ بِبُكَيْرٍ، فَوَدَوْا صَعْصَعَةَ، فَقَالَ رَجُلٌ مِنَ الْأَبْنَاءِ يَمْدَحُ صَعْصَعَةَ: لِلَّهِ دَرُّ فَتًى تَجَاوَزَ هَمُّهُ دُونَ الْعِرَاقِ مَفَاوِزًا وَبُحُورَا مَا زَالَ يُدْئِبُ نَفْسَهُ وَرِكَابَهُ حَتَّى تَنَاوَلَ فِي الْحُرُوبِ بَحِيرَا دُخُولِ الدَّيْلَمِ قَزْوِينَ وَمَا كَانَ مِنْهُمْ كَانَتْ قَزْوِينُ ثَغْرَ الْمُسْلِمِينَ مِنْ نَاحِيَةِ دَيْلَمَ، فَكَانَتِ الْعَسَاكِرُ لَا تَبْرَحُ مُرَابِطَةً بِهَا، يَتَحَارَسُونَ لَيْلًا وَنَهَارًا، فَلَمَّا كَانَ هَذِهِ السَّنَةُ كَانَ فِي جَمَاعَةٍ مِنْ رَابِطٍ بِهَا مُحَمَّدُ بْنُ أَبِي سَبْرَةَ الْجُعْفِيُّ، وَكَانَ فَارِسًا شُجَاعًا عَظِيمَ الْغَنَاءِ فِي حُرُوبِهِ، فَلَمَّا قَدِمَ قَزْوِينَ رَأَى النَّاسَ يَتَحَارَسُونَ فَلَا يَنَامُونَ اللَّيْلَ، فَقَالَ لَهُمْ: أَتَخَافُونَ أَنْ يَدْخُلَ عَلَيْكُمُ الْعَدُوُّ مَدِينَتَكُمْ ؟ قَالُوا: نَعَمْ. قَالَ: لَقَدْ أَنْصَفُوكُمْ إِنْ فَعَلُوا، افْتَحُوا الْأَبْوَابَ وَلَا بَأْسَ عَلَيْكُمْ. فَفَتَحُوهَا. وَبَلَغَ ذَلِكَ الدَّيْلَمَ فَسَارُوا إِلَيْهِمْ وَبَيَّتُوهُمْ وَهَجَمُوا إِلَى الْبَلَدِ، وَتَصَايَحَ النَّاسُ، فَقَالَ ابْنُ أَبِي سَبْرَةَ: أَغْلِقُوا أَبْوَابَ الْمَدِينَةِ عَلَيْنَا وَعَلَيْهِمْ، فَقَدْ أَنْصَفُونَا وَقَاتِلُوهُمْ. فَأَغْلَقُوا الْأَبْوَابَ وَقَاتَلُوهُمْ، وَأَبْلَى ابْنُ أَبِي سَبْرَةَ بَلَاءً عَظِيمًا، وَظَفِرَ بِهِمُ الْمُسْلِمُونَ، فَلَمْ يَفْلِتْ مِنَ الدَّيْلَمِ أَحَدٌ، وَاشْتَهَرَ اسْمُهُ بِذَلِكَ، وَلَمْ يَعُدِ الدَّيْلَمُ بَعْدَهَا يُقْدِمُونَ عَلَى مُفَارَقَةِ أَرْضِهِمْ. فَصَارَ مُحَمَّدٌ فَارِسَ ذَلِكَ الثَّغْرِ الْمُشَارِ إِلَيْهِ، وَكَانَ يُدْمِنُ شُرْبَ الْخَمْرِ، وَبَقِيَ كَذَلِكَ إِلَى أَيَّامِ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ، فَأَمَرَ بِتَسْيِيرِهِ إِلَى زُرَارَةَ، وَهِيَ دَارُ الْفُسَّاقِ بِالْكُوفَةِ، فَسُيِّرَ إِلَيْهَا، فَأَغَارَتِ الدَّيْلَمُ وَنَالَتْ مِنَ الْمُسْلِمِينَ، وَظَهَرَ الْخَلَلُ بَعْدَهُ، فَكَتَبُوا إِلَى عَبْدِ الْحَمِيدِ بْنِ عَبْدِ الرَّحْمَنِ أَمِيرِ الْكُوفَةِ يَسْأَلُونَهُ أَنْ يَرُدَّ عَلَيْهِمُ ابْنَ أَبِي سَبْرَةَ، فَكَتَبَ بِذَلِكَ إِلَى عُمَرَ، فَأَذِنَ لَهُ فِي عَوْدِهِ إِلَى الثَّغْرِ، فَعَادَ إِلَيْهِ وَحَمَاهُ. وَلِمُحَمَّدٍ أَخٌ يُقَالُ لَهُ خُثَيْمَةُ بْنُ عَبْدِ الرَّحْمَنِ، وَهُوَ اسْمُ أَبِي سَبْرَةَ، وَكَانَ مِنَ الْفُقَهَاءِ. ذِكْرُ عِدَّةِ حَوَادِثَ وَحَجَّ بِالنَّاسِ هَذِهِ السَّنَةَ سُلَيْمَانُ بْنُ عَبْدِ الْمَلِكِ . وَكَانَ مِمَّنْ حَجَّ أُمُّ الدَّرْدَاءِ الصُّغْرَى. وَفِيهَا وُلِدَ ابْنُ أَبِي ذِئْبٍ. وَكَانَ الْعَامِلُ عَلَى الْمَدِينَةِ أَبَانَ بْنَ عُثْمَانَ، وَعَلَى الْعِرَاقِ وَالْمَشْرِقِ كُلِّهِ الْحَجَّاجَ، وَعَلَى خُرَاسَانَ الْمُهَلَّبَ، وَعَلَى قَضَاءِ الْكُوفَةِ أَبَا بُرْدَةَ، وَعَلَى قَضَاءِ الْبَصْرَةِ عَبْدَ الرَّحْمَنِ بْنَ أُذَيْنَةَ. وَكَانَتْ سِجِسْتَانُ وَكَرْمَانُ وَفَارِسُ وَالْبَصْرَةُ بِيَدِ عَبْدِ الرَّحْمَنِ. غزو موسى بن نصير بلاد الأندلس وَفِيهَا غَزَا مُوسَى بْنُ نُصَيْرٍ أَمِيرُ بِلَادِ الْمَغْرِبِ مِنْ جِهَةِ عَبْدِ الْمَلِكِ بِلَادَ الْأَنْدَلُسِ، فَافْتَتَحَ مُدُنًا كَثِيرَةً، وَأَرَاضِيَ عَامِرَةً، وَأَوْغَلَ فِي بِلَادِ الْمَغْرِبِ إِلَى أَنْ وَصَلَ إِلَى الزُّقَاقِ الْمُنْبَثِقِ مِنَ الْبَحْرِ الْأَخْضَرِ الْمُحِيطِ. وَاللَّهُ أَعْلَمُ.
✧ Then the Year Eighty-One Began ʿUbayd Allāh b. ʿAbd al-Malik b. Marwān conquered the city of Qāliqalā In this year ʿAbd al-Malik b. Marwān sent his son ʿUbayd Allāh, and he conquered Qāliqalā. The Killing of Baḥīr b. Warqāʾ In this year Baḥīr b. Warqāʾ al-Ṣuraymī was killed. The reason for his killing was that when Bukayr b. Wassāj was killed—both of them being Tamīmīs—by the order of Umayya b. ʿAbd Allāh b. Khālid to that effect, as has been mentioned previously, ʿUthmān b. Rajāʾ b. Jābir, one of the Banū ʿAwf b. Saʿd of the Abnāʾ, said, inciting some of the family of Bukayr from the Abnāʾ—the Abnāʾ being several clans of Tamīm, named that—: By my life, you have closed an eye upon a mote, and spent the night full-bellied with refined wine; you have left unavenged blood to go to waste and chosen sleep; whoever drinks the tawny wine while a blood debt remains, he is outrun. Had you been a forelock of ʿAwf b. Saʿd, you would have left Baḥīr in flowing blood. Say to Baḥīr: sleep, and fear no avenger for Bukayr, for ʿAwf are people of bleating sheep. Leave the sheep one day: you have been outrun in your vengeance, and you have become a tale between west and east. Rouse yourselves! Had Bukayr come evening as was his wont, he would have come upon them in the morning in ranks with a dark, massive host. He also said: Had Bakr stood forth in his gear, by the Lord of the Throne, Baḥīr would not have dared assail him. In time, if time preserves me, there is a quest, and in God is a seeker worthy of that. It reached Baḥīr that the kinsmen of Bukayr from the Abnāʾ were threatening him, so he said: The Abnāʾ threaten me in ignorance, as if they see my courtyard empty of Banū Kaʿb. I raise my hand to him with a keen Indian blade, a sharp sword like the color of snow, with gleaming edge. Then seventeen men of the Banū ʿAwf bound themselves by oath to seek the blood of Bukayr. A youth of them, called Shamardal, came out from the desert until he arrived in Khurāsān. He saw Baḥīr standing, so he charged him and thrust at him, throwing him down. He thought he had killed him. The people said, “A Khārijite!” and he raced them, but his horse stumbled with him, and he fell from it and was killed. Ṣaʿṣaʿa b. Ḥarb al-ʿAwfī came out from the desert, having sold some small sheep of his, and went to Sijistān. He stayed as a neighbor of some relatives of Baḥīr for a time, claiming affiliation to the Banū Ḥanīfa of al-Yamāma. He prolonged sitting with them until they grew accustomed to him. Then he said to them, “I have an inheritance in Khurāsān, so write for me a letter to Baḥīr so that he may help me obtain my right.” They wrote for him, and he traveled and presented himself to Baḥīr while Baḥīr was with al-Muhallab on his campaign. He met some people of the Banū ʿAwf and told them his affair. He met Baḥīr and informed him that he was from the Banū Ḥanīfa, one of the companions of Ibn Abī Bakra, and that he had property in Sijistān and an inheritance in Marw, and that he had come to sell it and return to al-Yamāma. Baḥīr lodged him, ordered an allowance for him, and made him promises. Ṣaʿṣaʿa said, “I shall stay with you until the people return.” He stayed a month, attending with him at the gate of al-Muhallab. Baḥīr had been on his guard, but when Ṣaʿṣaʿa brought him the letter of his companions and mentioned that he was of Ḥanīfa, he felt safe with him. One day Ṣaʿṣaʿa came while Baḥīr was with al-Muhallab, wearing a shirt and cloak. He sat behind him and drew near as if to speak with him, then stabbed him with a dagger he carried in his side, burying it in his belly. He cried out, “To the vengeance of Bukayr!” He was seized and brought to al-Muhallab, who said to him, “Woe to you! You have not attained your vengeance and you have killed yourself, while Baḥīr has no serious wound.” He replied, “I have given him a thrust which, had it been divided among the people, they would all have died, and I felt the smell of his entrails in my hand.” So al-Muhallab imprisoned him. Some people of the Abnāʾ entered upon him and kissed his head. Baḥīr died the next day. When Baḥīr died, Ṣaʿṣaʿa said, “Now do what you will. Have not the vows of the sons of the Banū ʿAwf been fulfilled, and have I not attained my vengeance? By God, he gave me opportunity with him in private more than once, but I disliked killing him secretly.” Al-Muhallab said, “I have not seen a man more generous of soul toward death than this one.” He ordered him killed, and he was killed. It is said that al-Muhallab sent him to Baḥīr before he died, and he killed him, and Baḥīr died after him. His death weighed heavily upon al-Muhallab. The ʿAwf and the Abnāʾ became angry and said, “Why was our companion killed, when he only took his vengeance?” The Muqāʿis and the other clans—all of them clans of Tamīm—contended with them, until people feared the matter would grow serious. The men of sound judgment said, “Take upon yourselves the bloodwite for Ṣaʿṣaʿa, and let the blood of Baḥīr be set against Bukayr.” So they paid the bloodwite for Ṣaʿṣaʿa. A man of the Abnāʾ said, praising Ṣaʿṣaʿa: By God, what a youth whose aspiration crossed beyond Iraq, through deserts and seas! He kept wearying himself and his mounts until in the wars he reached Baḥīr. The Entry of the Daylam into Qazwīn and What Befell Them Qazwīn was the frontier of the Muslims on the side of Daylam. The armies never ceased to be garrisoned there, keeping watch night and day. In this year among a group garrisoned there was Muḥammad b. Abī Sabra al-Juʿfī, a brave horseman of great service in his wars. When he came to Qazwīn he saw the people keeping watch and not sleeping at night. He said to them, “Do you fear that the enemy may enter your city?” They said, “Yes.” He said, “They would treat you fairly if they did. Open the gates, and no harm will befall you.” So they opened them. This reached the Daylam, and they marched against them, fell upon them by night, and burst into the town. The people cried out. Ibn Abī Sabra said, “Close the gates of the city upon us and upon them; they have treated us fairly—fight them.” So they closed the gates and fought them. Ibn Abī Sabra fought with great valor, and the Muslims prevailed over them. Not one of the Daylam escaped. His name became famous for that, and after that the Daylam did not again venture to leave their land. Muḥammad became the noted horseman of that frontier. He used to drink wine constantly, and he remained so until the days of ʿUmar b. ʿAbd al-ʿAzīz, who ordered that he be sent to Zurāra, the abode of the dissolute in al-Kūfa. He was sent there. Then the Daylam raided and inflicted harm on the Muslims, and the gap became apparent after his departure. They wrote to ʿAbd al-Ḥamīd b. ʿAbd al-Raḥmān, governor of al-Kūfa, asking him to return Ibn Abī Sabra to them. He wrote of that to ʿUmar, who permitted him to return to the frontier. He returned to it and defended it. Muḥammad had a brother called Khuthayma b. ʿAbd al-Raḥmān—that being the name of Abū Sabra—and he was one of the jurists. Mention of Several Events In this year Sulaymān b. ʿAbd al-Malik led the people in the pilgrimage. Among those who made the pilgrimage was Umm al-Dardāʾ al-Ṣughrā. In it Ibn Abī Dhiʾb was born. The governor of al-Madīna was Abān b. ʿUthmān; over Iraq and the entire East was al-Ḥajjāj; over Khurāsān was al-Muhallab; over the judiciary of al-Kūfa was Abū Burda; and over the judiciary of al-Baṣra was ʿAbd al-Raḥmān b. Udhayna. Sijistān, Kirmān, Fārs, and al-Baṣra were in the hands of ʿAbd al-Raḥmān. Mūsā b. Nuṣayr's Campaign into the Lands of al-Andalus In this year Mūsā b. Nuṣayr, governor of the lands of the Maghrib on behalf of ʿAbd al-Malik, raided the lands of al-Andalus. He conquered many cities and cultivated lands, and penetrated deep into the lands of the Maghrib until he reached the strait branching from the surrounding Green Sea. And God knows best.
Tarikh (al-Tabari) 2339No grade recorded
سبب فتنة ابن الأشعث فِتْنَةُ ابْنِ الْأَشْعَثِ قَالَ أَبُو مِخْنَفٍ: كَانَ ابْتِدَاؤُهَا فِي هَذِهِ السَّنَةِ. وَقَالَ الْوَاقِدِيُّ: فِي سَنَةِ ثِنْتَيْنِ وَثَمَانِينَ، وَقَدْ سَاقَهَا ابْنُ جَرِيرٍ فِي هَذِهِ السَّنَةِ، فَوَافَقْنَاهُ فِي ذَلِكَ. وَكَانَ سَبَبَ هَذِهِ الْفِتْنَةِ أَنَّ ابْنَ الْأَشْعَثِ كَانَ الْحَجَّاجُ يُبْغِضُهُ، وَكَانَ هُوَ يَفْهَمُ ذَلِكَ، وَيُضْمِرُ لَهُ السُّوءَ وَزَوَالَ الْمُلْكِ عَنْهُ، فَلَمَّا أَمَّرَهُ الْحَجَّاجُ عَلَى ذَلِكَ الْجَيْشِ الْمُتَقَدِّمِ ذِكْرُهُ، وَأَمَرَهُ بِدُخُولِ بِلَادِ رُتْبِيلَ مَلِكِ التُّرْكِ، فَمَضَى وَصَنَعَ مَا قَدَّمْنَاهُ مِنْ أَخْذِهِ بَعْضَ بِلَادِ التُّرْكِ، ثُمَّ رَأَى لِأَصْحَابِهِ أَنْ يُقِيمُوا حَتَّى يَتَقَوَّوْا إِلَى الْعَامِ الْمُقْبِلِ، فَكَتَبَ إِلَى الْحَجَّاجِ بِذَلِكَ، فَكَتَبَ إِلَيْهِ الْحَجَّاجُ يَسْتَهْجِنُ رَأْيَهُ فِي ذَلِكَ، وَيَسْتَضْعِفُ عَقْلَهُ، وَيَقْرَعُهُ بِالْجُبْنِ وَالنُّكُولِ عَنِ الْحَرْبِ، وَيَأْمُرُهُ حَتْمًا بِدُخُولِ بِلَادِ رُتْبِيلَ، ثُمَّ أَرْدَفَ ذَلِكَ بِكِتَابٍ ثَانٍ ثُمَّ ثَالِثٍ، فَلَمَّا تَوَارَدَتْ كُتُبُ الْحَجَّاجِ إِلَيْهِ يَحُثُّهُ عَلَى التَّوَغُّلِ فِي بِلَادِ رُتْبِيلَ، جَمَعَ مَنْ مَعَهُ، وَقَامَ فِيهِمْ، فَأَعْلَمَهُمْ بِمَا كَانَ رَأَى مِنَ الرَّأْيِ فِي ذَلِكَ، وَبِمَا كَتَبَ إِلَيْهِ الْحَجَّاجُ مِنَ الْأَمْرِ بِمُعَاجَلَةِ رُتْبِيلَ، فَثَارَ إِلَيْهِ النَّاسُ، وَقَالُوا: لَا، بَلْ نَأْبَى عَلَى عَدُوِّ اللَّهِ الْحَجَّاجِ، وَلَا نَسْمَعُ لَهُ وَلَا نُطِيعُ. قَالَ أَبُو مِخْنَفٍ: فَحَدَّثَنِي مُطَرِّفُ بْنُ عَامِرِ بْنِ وَاثِلَةَ الْكِنَانِيُّ، أَنَّ أَبَاهُ كَانَ أَوَّلَ مَنْ تَكَلَّمَ فِي ذَلِكَ، وَكَانَ شَاعِرًا خَطِيبًا، وَكَانَ مِمَّا قَالَ: إِنَّ مَثَلَ الْحَجَّاجِ فِي هَذَا الرَّأْيِ وَمَثَلَنَا كَمَا قَالَ الْأَوَّلُ لِأَخِيهِ: احْمِلْ عَبْدَكَ عَلَى الْفَرَسِ، فَإِنْ هَلَكَ هَلَكَ، وَإِنْ نَجَا فَلَكَ. إِنَّكُمْ إِنْ ظَفِرْتُمْ كَانَ ذَلِكَ زِيَادَةً فِي سُلْطَانِهِ، وَإِنْ هَلَكْتُمْ كُنْتُمُ الْأَعْدَاءَ الْبُغَضَاءُ. ثُمَّ قَالَ: اخْلَعُوا عَدُوَّ اللَّهِ الْحَجَّاجَ - وَلَمْ يَذْكُرْ خَلْعَ عَبْدِ الْمَلِكِ - وَبَايِعُوا لِأَمِيرِكُمْ عَبْدِ الرَّحْمَنِ بْنِ الْأَشْعَثِ، فَإِنِّي أُشْهِدُكُمْ أَنِّي أَوَّلُ خَالِعٍ لِلْحَجَّاجِ. فَقَالَ النَّاسُ مِنْ كُلِّ جَانِبٍ: خَلَعْنَا عَدُوَّ اللَّهِ. وَوَثَبُوا إِلَى عَبْدِ الرَّحْمَنِ بْنِ الْأَشْعَثِ فَبَايَعُوهُ عِوَضًا عَنِ الْحَجَّاجِ، وَلَمْ يَذْكُرُوا خَلْعَ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ. صلح ابن الأشعث ورتبيل وَبَعَثَ ابْنُ الْأَشْعَثِ إِلَى رُتْبِيلَ، فَصَالَحَهُ عَلَى أَنَّهُ إِنْ ظَفِرَ بِالْحَجَّاجِ فَلَا خَرَاجَ عَلَى رُتْبِيلَ أَبَدًا، ثُمَّ سَارَ ابْنُ الْأَشْعَثِ بِالْجُنُودِ الَّذِينَ مَعَهُ مُقْبِلًا مِنْ سِجِسْتَانَ إِلَى الْحَجَّاجِ ; لِيُقَاتِلَهُ وَيَأْخُذَ مِنْهُ الْعِرَاقَ، ثُمَّ لَمَّا تَوَسَّطُوا الطَّرِيقَ قَالُوا: إِنَّ خَلْعَنَا لِلْحَجَّاجِ خَلْعٌ لِابْنِ مَرْوَانَ. فَخَلَعُوهُمَا جَمِيعًا، وَجَدَّدُوا الْبَيْعَةَ لِابْنِ الْأَشْعَثِ، فَبَايَعَهُمْ عَلَى كِتَابِ اللَّهِ وَسِنَةِ رَسُولِهِ، وَخَلْعِ أَئِمَّةِ الضَّلَالَةِ وَجِهَادِ الْمُحِلِّينَ. فَإِذَا قَالُوا: نَعَمْ. بَايَعَهُمْ. فَلَمَّا بَلَغَ الْحَجَّاجَ مَا صَنَعُوا مِنْ خَلْعِهِ وَخَلْعِ ابْنِ مَرْوَانَ، كَتَبَ إِلَى عَبْدِ الْمَلِكِ يُعْلِمُهُ بِذَلِكَ، وَيَسْتَعْجِلُهُ فِي بَعْثِهِ الْجُنُودَ إِلَيْهِ ، وَجَاءَ الْحَجَّاجُ حَتَّى نَزَلَ الْبَصْرَةَ، وَبَلَغَ الْمُهَلَّبَ خَبَرُ ابْنِ الْأَشْعَثِ، وَكَتَبَ إِلَيْهِ يَدْعُوهُ إِلَى ذَلِكَ فَأَبَى عَلَيْهِ، وَبَعَثَ بِكِتَابِهِ إِلَى الْحَجَّاجِ، وَكَتَبَ الْمُهَلَّبُ إِلَى ابْنِ الْأَشْعَثِ يَقُولُ لَهُ: إِنَّكَ يَا ابْنَ الْأَشْعَثِ قَدْ وَضَعْتَ رَجْلَكَ فِي رِكَابٍ طَوِيلٍ، أَبْقِ عَلَى أُمَّةِ مُحَمَّدٍ ﷺ، اللَّهَ اللَّهَ، انْظُرْ لِنَفْسِكَ فَلَا تُهْلِكْهَا، وَدِمَاءِ الْمُسْلِمِينَ فَلَا تَسْفِكْهَا، وَالْجَمَاعَةِ فَلَا تُفَرِّقْهَا ، وَالْبَيْعَةِ فَلَا تَنْكُثْهَا، فَإِنْ قُلْتَ: أَخَافُ النَّاسَ عَلَى نَفْسِي، فَاللَّهُ أَحَقُّ أَنْ تَخَافَهُ مِنَ النَّاسِ، فَلَا تُعَرِّضْهَا لِلَّهِ فِي سَفْكِ الدِّمَاءِ، أَوِ اسْتِحْلَالِ مُحَرَّمٍ، وَالسَّلَامُ عَلَيْكَ. كتاب المهلب إلى الحجاج وَكَتَبَ الْمُهَلَّبُ إِلَى الْحَجَّاجِ: أَمَّا بَعْدُ، فَإِنَّ أَهْلَ الْعِرَاقِ قَدْ أَقْبَلُوا إِلَيْكَ مِثْلَ السَّيْلِ الْمُنْحَدِرِ مِنْ عَلِ، لَيْسَ شَيْءٌ يَرُدُّهُ حَتَّى يَنْتَهِيَ إِلَى قَرَارِهِ، وَإِنَّ لِأَهْلِ الْعِرَاقِ شِرَّةً فِي أَوَّلِ مَخْرَجِهِمْ وَصَبَابَةً إِلَى أَبْنَائِهِمْ وَنِسَائِهِمْ، فَلَيْسَ شَيْءٌ يَرُدُّهُمْ حَتَّى يَصِلُوا إِلَى أَهْلِيهِمْ، وَيَشَمُّوا أَوْلَادَهُمْ، ثُمَّ وَاقِعْهُمْ عِنْدَهَا، فَإِنَّ اللَّهَ نَاصِرُكَ عَلَيْهِمْ إِنْ شَاءَ اللَّهُ. فَلَمَّا قَرَأَ الْحَجَّاجُ كِتَابَهُ قَالَ: فَعَلَ اللَّهُ بِهِ وَفَعَلَ، لَا وَاللَّهِ مَا لِي نَظَرَ، وَلَكِنْ لِابْنِ عَمِّهِ نَصَحَ. وَلَمَّا وَقَعَ كِتَابُ الْحَجَّاجِ إِلَى عَبْدِ الْمَلِكِ هَالَهُ ذَلِكَ، ثُمَّ نَزَلَ عَنْ سَرِيرِهِ، وَبَعَثَ إِلَى خَالِدِ بْنِ يَزِيدَ بْنِ مُعَاوِيَةَ، فَأَقْرَأَهُ كِتَابَ الْحَجَّاجِ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنْ كَانَ هَذَا الْحَدَثُ مِنْ قِبَلِ خُرَاسَانَ فَخَفْهُ، وَإِنْ كَانَ مِنْ قِبَلِ سِجِسْتَانَ فَلَا تَخَفْهُ. تجهيز الجيوش وهزيمة مقدمة الحجاج ثُمَّ أَخَذَ عَبْدُ الْمَلِكِ فِي تَجْهِيزِ الْجُنُودِ مِنَ الشَّامِ إِلَى الْعِرَاقِ فِي نُصْرَةِ الْحَجَّاجِ، وَتَجْهِيزِ الْحَجَّاجِ لِلْخُرُوجِ إِلَى ابْنِ الْأَشْعَثِ، وَعَصَى رَأْيَ الْمُهَلَّبِ فِيمَا أَشَارَ بِهِ عَلَيْهِ، وَكَانَ فِيهِ النُّصْحُ وَالصِّدْقُ، وَجُعِلَتْ كُتُبُ الْحَجَّاجِ لَا تَنْقَطِعُ عَنْ عَبْدِ الْمَلِكِ بِخَبَرِ ابْنِ الْأَشْعَثِ صَبَاحًا وَمَسَاءً ; أَيْنَ نَزَلَ ؟ وَمِنْ أَيْنَ ارْتَحَلَ ؟ وَأَيُّ النَّاسِ إِلَيْهِ أَسْرَعُ ؟ وَجَعَلَ النَّاسُ يَلْتَفُّونَ عَلَى ابْنِ الْأَشْعَثِ مِنْ كُلِّ جَانِبٍ، حَتَّى قِيلَ: إِنَّهُ سَارَ مَعَهُ ثَلَاثَةٌ وَثَلَاثُونَ أَلْفَ فَارِسٍ، وَمِائَةٌ وَعِشْرُونَ أَلْفَ رَاجِلٍ، وَخَرَجَ الْحَجَّاجُ فِي جُنُودِ الشَّامِ مِنَ الْبَصْرَةِ نَحْوَ ابْنِ الْأَشْعَثِ، فَنَزَلَ تُسْتَرَ، وَقَدَّمَ بَيْنَ يَدَيْهِ مُطَهِّرَ بْنَ حَيٍّ الْعَكِّيَّ أَمِيرًا عَلَى الْمُقَدِّمَةِ، وَمَعَهُ عَبْدُ اللَّهِ بْنُ زُمَيْتٍ أَمِيرًا آخَرَ، فَانْتَهَوْا إِلَى دُجَيْلٍ، فَإِذَا مُقَدِّمَةُ ابْنِ الْأَشْعَثِ فِي ثَلَاثِمِائَةِ فَارِسٍ عَلَيْهَا عَبْدُ اللَّهِ بْنُ أَبَانٍ الْحَارِثِيُّ، فَالْتَقَوْا فِي يَوْمِ الْأَضْحَى عِنْدَ نَهْرِ دُجَيْلٍ، فَهُزِمَتْ مُقَدِّمَةُ الْحَجَّاجِ، وَقَتَلَ أَصْحَابُ ابْنِ الْأَشْعَثِ مِنْهُمْ خَلْقًا كَثِيرًا، نَحْوَ أَلْفٍ وَخَمْسِمِائَةٍ، وَاحْتَازُوا مَا فِي مُعَسْكَرِهِمْ مِنْ خُيُولٍ وَقُمَاشٍ وَأَمْوَالٍ، وَجَاءَ الْخَبَرُ إِلَى الْحَجَّاجِ بِهَزِيمَةِ أَصْحَابِهِ، فَأَخَذَهُ مَا دَبَّ وَدَرَجَ، وَقَدْ كَانَ قَائِمًا يَخْطُبُ، فَقَالَ: أَيُّهَا النَّاسُ، ارْجِعُوا إِلَى الْبَصْرَةِ، فَإِنَّهُ أَرْفَقُ بِالْجُنْدِ، فَرَجَعَ بِالنَّاسِ، وَاتَّبَعَتْهُمْ خُيُولُ ابْنِ الْأَشْعَثِ لَا يُدْرِكُونَ مِنْهُمْ شَاذًّا إِلَّا قَتَلُوهُ، وَلَا فَاذًّا إِلَّا أَهْلَكُوهُ، وَمَضَى الْحَجَّاجُ هَارِبًا لَا يَلْوِي عَلَى شَيْءٍ، حَتَّى أَتَى الزَّاوِيَةَ، فَعَسْكَرَ عِنْدَهَا، وَجَعَلَ يَقُولُ: لِلَّهِ دَرُّ الْمُهَلَّبِ ! أَيُّ صَاحِبِ حَرْبٍ هُوَ ؟ ! قَدْ أَشَارَ عَلَيْنَا بِالرَّأْيِ، وَلَكِنَّا لَمْ نَقْبَلْ. وَأَنْفَقَ الْحَجَّاجُ عَلَى جَيْشِهِ - وَهُوَ بِهَذَا الْمَكَانِ - مِائَةً وَخَمْسِينَ أَلْفَ أَلْفِ دِرْهَمٍ، وَخَنْدَقَ حَوْلَ جَيْشِهِ خَنْدَقًا، وَجَاءَ أَهْلُ الْعِرَاقِ فَدَخَلُوا الْبَصْرَةَ، وَاجْتَمَعُوا بِأَهَالِيهِمْ وَشَمُّوا أَوْلَادَهُمْ، وَدَخَلَ ابْنُ الْأَشْعَثِ الْبَصْرَةَ، فَخَطَبَ النَّاسَ بِهَا، وَبَايَعَهُمْ وَبَايَعُوهُ عَلَى خَلْعِ عَبْدِ الْمَلِكِ وَنَائِبِهِ الْحَجَّاجِ بْنِ يُوسُفَ، وَقَالَ لَهُمُ ابْنُ الْأَشْعَثِ: لَيْسَ الْحَجَّاجُ بِشَيْءٍ، وَلَكِنِ اذْهَبُوا بِنَا إِلَى عَبْدِ الْمَلِكِ لِنُقَاتِلَهُ. وَوَافَقَهُ عَلَى خَلْعِهِمَا جَمِيعُ مَنْ بِالْبَصْرَةِ مِنَ الْفُقَهَاءِ وَالْقُرَّاءِ وَالشُّيُوخِ وَالشَّبَابِ، ثُمَّ أَمَرَ ابْنُ الْأَشْعَثِ بِخَنْدَقٍ حَوْلَ الْبَصْرَةِ فَعَمِلَ ذَلِكَ، وَكَانَ ذَلِكَ فِي أَوَاخِرِ ذِي الْحِجَّةِ مِنْ هَذِهِ السَّنَةِ.
✧ The cause of the fitnah of Ibn al-Ashʿath The fitnah of Ibn al-Ashʿath Abū Mikhnaf said: Its beginning was in this year. Al-Wāqidī said: In the year eighty-two, and Ibn Jarīr has narrated it in this year, so we have concurred with him in that. The cause of this fitnah was that al-Ḥajjāj hated Ibn al-Ashʿath, and he understood that, and harbored ill will toward him and longed for the removal of the dominion from him. When al-Ḥajjāj appointed him over that aforementioned army, and commanded him to enter the lands of Rutbīl, the king of the Turks, he proceeded and did what we have already mentioned of his seizing some of the lands of the Turks. Then he deemed it advisable for his companions to stay until they gained strength for the coming year. He wrote to al-Ḥajjāj about that, and al-Ḥajjāj wrote back to him, disparaging his opinion in that matter, belittling his intellect, chiding him for cowardice and shrinking from war, and commanding him decisively to enter the lands of Rutbīl. Then he followed that with a second and then a third letter. When al-Ḥajjāj's letters kept arriving urging him to plunge deeper into Rutbīl's lands, he gathered those with him, stood among them, and informed them of the opinion he had held about that and of what al-Ḥajjāj had written commanding a swift attack on Rutbīl. The people rose up at him and said: No, rather we refuse the enemy of God, al-Ḥajjāj; we will not listen to him or obey him. Abū Mikhnaf said: Muṭarrif b. ʿĀmir b. Wāthilah al-Kinānī narrated to me that his father was the first to speak about that, and he was a poet and an orator. Among what he said was: The example of al-Ḥajjāj in this opinion and ours is as the first said to his brother: Put your servant on the horse; if he perishes, he perishes, and if he survives, he is yours. If you are victorious, that will be an increase in his authority, and if you perish, you will be the enemies, the hated ones. Then he said: Cast off the enemy of God, al-Ḥajjāj—and he did not mention deposing ʿAbd al-Malik—and give allegiance to your commander ʿAbd al-Raḥmān b. al-Ashʿath, for I call you to witness that I am the first to depose al-Ḥajjāj. The people from every side said: We have deposed the enemy of God. And they leaped to ʿAbd al-Raḥmān b. al-Ashʿath and pledged allegiance to him in place of al-Ḥajjāj, without mentioning the deposition of ʿAbd al-Malik b. Marwān. The peace between Ibn al-Ashʿath and Rutbīl Ibn al-Ashʿath sent to Rutbīl and made peace with him on the condition that if he prevailed over al-Ḥajjāj, there would be no tribute upon Rutbīl ever. Then Ibn al-Ashʿath marched with the troops who were with him, coming from Sijistān toward al-Ḥajjāj to fight him and take Iraq from him. Then when they were in the middle of the road, they said: Our deposing al-Ḥajjāj is a deposition of Ibn Marwān. So they deposed them both and renewed the oath of allegiance to Ibn al-Ashʿath, and he accepted their allegiance upon the Book of God and the Sunnah of His Messenger, the deposition of the imams of misguidance, and the jihād against the violators. When they said: Yes, he accepted their allegiance. When news of what they had done in deposing him and deposing Ibn Marwān reached al-Ḥajjāj, he wrote to ʿAbd al-Malik informing him of that and urging him to send troops to him. Al-Ḥajjāj came and encamped at al-Baṣrah. The news of Ibn al-Ashʿath reached al-Muhallab, and he wrote to him calling him to that, but he refused him and sent his letter to al-Ḥajjāj. Al-Muhallab wrote to Ibn al-Ashʿath, saying to him: O Ibn al-Ashʿath, you have placed your foot in a long stirrup. Spare the community of Muḥammad ﷺ. Fear God, fear God. Look after yourself and do not destroy it, and the blood of the Muslims and do not shed it, and the community and do not divide it, and the oath of allegiance and do not break it. If you say: I fear the people for my own sake, then God is more worthy that you should fear Him than the people. So do not expose it to God in the shedding of blood or the declaring lawful of what is forbidden. Peace be upon you. Al-Muhallab's letter to al-Ḥajjāj Al-Muhallab wrote to al-Ḥajjāj: Now then, the people of Iraq have come toward you like a torrent rushing down from on high; nothing can repel it until it reaches its resting place. The people of Iraq have a fierce energy at the start of their campaign and a longing for their sons and wives. Nothing will turn them back until they reach their families and smell their children. Then engage them at that point, for God will grant you victory over them, if God wills. When al-Ḥajjāj read his letter, he said: God do such-and-such to him, and such-and-such. No, by God, it is not for me that he has considered, but for his cousin he has advised. When al-Ḥajjāj's letter reached ʿAbd al-Malik, it alarmed him greatly. He descended from his throne and sent for Khālid b. Yazīd b. Muʿāwiyah and made him read al-Ḥajjāj's letter. Khālid said: O Commander of the Faithful, if this trouble is from Khurāsān, then fear it; but if it is from Sijistān, do not fear it. The equipping of the armies and the defeat of al-Ḥajjāj's vanguard Then ʿAbd al-Malik set about equipping troops from Syria to go to Iraq in support of al-Ḥajjāj, and al-Ḥajjāj prepared to march out against Ibn al-Ashʿath. He rejected the opinion of al-Muhallab in what he had advised, though in it there was sincere counsel and truth. Al-Ḥajjāj's letters to ʿAbd al-Malik did not cease, morning and evening, with news of Ibn al-Ashʿath: where he encamped, from where he departed, and which people were quickest to join him. The people began to rally around Ibn al-Ashʿath from every side, until it was said that thirty-three thousand horsemen and one hundred twenty thousand foot soldiers marched with him. Al-Ḥajjāj marched out with the Syrian troops from al-Baṣrah toward Ibn al-Ashʿath and encamped at Tustar. He sent ahead Muṭahhir b. Ḥayy al-ʿAkkī as commander of the vanguard, and with him ʿAbd Allāh b. Zumayt as another commander. They reached Dujayl, and there was Ibn al-Ashʿath's vanguard of three hundred horsemen under ʿAbd Allāh b. Abān al-Ḥārithī. They met on the Day of Sacrifice at the Dujayl river, and al-Ḥajjāj's vanguard was routed. Ibn al-Ashʿath's men killed a great number of them, about one thousand five hundred, and seized what was in their camp of horses, goods, and money. The news of the defeat of his men came to al-Ḥajjāj, and he was seized by everything that crept and crawled. He had been standing delivering a sermon, and he said: O people, return to al-Baṣrah, for that is easier for the army. So he returned with the people, and Ibn al-Ashʿath's cavalry pursued them. They did not catch any straggler but killed him, nor any lone one but destroyed him. Al-Ḥajjāj fled without turning aside for anything until he reached al-Zāwiyah and encamped there, saying: How excellent is al-Muhallab! What a man of war he is! He advised us with the right opinion, but we did not accept it. Al-Ḥajjāj spent on his army—while in this place—one hundred fifty million dirhams, and he dug a trench around his army. The people of Iraq came and entered al-Baṣrah, reunited with their families, and smelled their children. Ibn al-Ashʿath entered al-Baṣrah and addressed the people there, and they pledged allegiance to him, and he to them, upon the deposition of ʿAbd al-Malik and his deputy al-Ḥajjāj b. Yūsuf. Ibn al-Ashʿath said to them: Al-Ḥajjāj is nothing; rather, take us to ʿAbd al-Malik to fight him. All those in al-Baṣrah of the jurists, the Qurʾān reciters, the elders, and the youths agreed with him in deposing them both. Then Ibn al-Ashʿath ordered a trench around al-Baṣrah, and that was done, and that was in the final days of Dhū al-Ḥijjah of this year.
Tarikh (al-Tabari) 2340No grade recorded
بُحَيْرُ بْنُ وَرْقَاءَ الصُّرَيْمِيُّ الْبَصْرِيُّ وَمِمَّنْ تُوُفِّيَ فِيهَا مِنَ الْأَعْيَانِ: بُحَيْرُ بْنُ وَرْقَاءَ الصُّرَيْمِيُّ الْبَصْرِيُّ أَحَدُ الْأَشْرَافِ بِخُرَاسَانَ، وَالْقُوَّادِ وَالْأُمَرَاءِ، وَهُوَ الَّذِي حَارَبَ ابْنَ خَازِمٍ وَقَتَلَهُ، وَقَتَلَ بُكَيْرَ بْنَ وِشَاحٍ. سُوِيدُ بْنُ غَفْلَةَ بْنِ عَوْسَجَةَ بْنِ عَامِرٍ ثُمَّ قُتِلَ فِي هَذِهِ السَّنَةِ: سُوِيدُ بْنُ غَفْلَةَ بْنِ عَوْسَجَةَ بْنِ عَامِرٍ أَبُو أُمَيَّةَ الْجَعَفِيُّ الْكُوفِيُّ، شَهِدَ الْيَرْمُوكَ، وَحَدَّثَ عَنْ جَمَاعَةٍ مِنَ الصَّحَابَةِ، وَكَانَ مِنْ كِبَارِ الْمُخَضْرَمِينَ، وَيُقَالُ: إِنَّهُ رَأَى النَّبِيَّ ﷺ وَصَلَّى مَعَهُ، وَالصَّحِيحُ أَنَّهُ لَمْ يَرَهُ، وَكَانَ مَوْلِدُهُ عَامَ وُلِدَ النَّبِيُّ ﷺ، وَقِيلَ: إِنَّهُ وُلِدَ بَعْدَهُ بِسَنَتَيْنِ. وَعَاشَ مِائَةً وَعِشْرِينَ سَنَةً، لَمْ يُرَ يَوْمًا مُحْتَبِيًا وَلَا مُتَسَانِدًا، وَافْتَضَّ بِكْرًا عَامَ وَفَاتِهِ، وَكَانَتْ وَفَاتُهُ فِي سَنَةِ إِحْدَى وَثَمَانِينَ، قَالَهُ أَبُو عُبَيْدٍ وَغَيْرُ وَاحِدٍ. وَقِيلَ: إِنَّهُ تُوُفِّيَ فِي سَنَةِ ثِنْتَيْنِ وَثَمَانِينَ. فَاللَّهُ أَعْلَمُ. عَبْدُ اللَّهِ بْنُ شَدَّادِ بْنِ الْهَادِ عَبْدُ اللَّهِ بْنُ شَدَّادِ بْنِ الْهَادِ كَانَ مِنَ الْعُبَّادِ الزُّهَّادِ الْعُلَمَاءِ، وَلَهُ وَصَايَا وَكَلِمَاتٌ حِسَانٌ، وَقَدْ رَوَى عِدَّةَ أَحَادِيثَ عَنِ الصَّحَابَةِ، وَعَنْهُ خَلْقٌ مِنَ التَّابِعِينَ.
✧ Buḥayr b. Warqāʾ al-Ṣuraymī al-Baṣrī Among the notable persons who died in it were: Buḥayr b. Warqāʾ al-Ṣuraymī al-Baṣrī One of the nobles in Khurasān, and of the commanders and emirs. He is the one who fought Ibn Khāzim and killed him, and he killed Bukayr b. Wishāḥ. Suwayd b. Ghaflah b. ʿAwsajah b. ʿĀmir Then, in this year, was killed: Suwayd b. Ghaflah b. ʿAwsajah b. ʿĀmir Abū Umayyah al-Juʿafī al-Kūfī. He witnessed al-Yarmūk, and narrated from a group of the Companions. He was among the senior mukhaḍramūn. It is said that he saw the Prophet ﷺ and prayed with him, but the correct view is that he did not see him. His birth was in the year in which the Prophet ﷺ was born, and it is said that he was born two years after him. He lived one hundred and twenty years. He was never seen sitting with his legs drawn up and wrapped in his garment, nor leaning on anything. He deflowered a virgin in the year of his death. His death was in the year eighty-one, as stated by Abū ʿUbayd and more than one authority. It is also said that he died in the year eighty-two, but Allah knows best. ʿAbd Allāh b. Shaddād b. al-Hād ʿAbd Allāh b. Shaddād b. al-Hād He was one of the devoted worshippers, ascetics, and scholars. He had excellent counsels and words. He narrated a number of hadiths from the Companions, and from him a multitude of the Successors narrated.
Tarikh (al-Tabari) 2341No grade recorded
عزل أبان بن عثمان عن إمرة المدينة وَفِي جُمَادَى الْآخِرَةِ مِنْهَا عَزَلَ أَمِيرُ الْمُؤْمِنِينَ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ عَنْ إِمْرَةِ الْمَدِينَةِ أَبَانَ بْنَ عُثْمَانَ، وَوَلَّى عَلَيْهَا هِشَامَ بْنَ إِسْمَاعِيلَ الْمَخْزُومِيَّ، وَكَانَتْ وِلَايَةُ أَبَانٍ عَلَى الْمَدِينَةِ سَبْعَ سِنِينَ وَثَلَاثَةَ أَشْهُرٍ وَثَلَاثَةَ عَشَرَ يَوْمًا، وَكَانَ عَلَى إِمْرَةِ بِلَادِ الْمَشْرِقِ بِكَمَالِهِ الْحَجَّاجُ بْنُ يُوسُفَ، وَالنُّوَّابُ فِي الْأَقَالِيمِ مِنْ تَحْتِ يَدِهِ، وَهُوَ مَشْغُولٌ عَنْ تَدْبِيرِ الْمَمَالِكِ بِحَرْبِ ابْنِ الْأَشْعَثِ فِي هَذِهِ الْمُدَّةِ كُلِّهَا. من حج بالناس هذه السنة قَالَ أَبُو مَعْشَرٍ: وَحَجَّ بِالنَّاسِ فِي هَذِهِ السَّنَةِ أَبَانُ بْنُ عُثْمَانَ الَّذِي كَانَ نَائِبَ الْمَدِينَةِ. صلح المهلب من وراء النهر وَفِيهَا: صَالَحَ الْمُهَلَّبُ مَنْ وَرَاءَ النَّهْرِ عَلَى شَيْءٍ يُؤَدُّونَهُ وَفَصَلَ عَنْهُمْ. غزو محمد بن مروان أرمينية وَفِيهَا غَزَا مُحَمَّدُ بْنُ مَرْوَانَ أَرْمِينِيَّةَ فَهَزَمَهُمْ، ثُمَّ سَأَلُوهُ الصُّلْحَ فَصَالَحَهُمْ، وَوَلَّى عَلَيْهِمْ أَبَا شَيْخٍ ابْنَ عَبْدِ اللَّهِ، فَغَدَرُوا بِهِ فَقَتَلُوهُ، وَقِيلَ: بَلْ قَتَلُوهُ سَنَةَ ثَلَاثٍ وَثَمَانِينَ.
✧ Dismissal of Abān b. ʿUthmān from the governorship of Madinah In Jumādā al-Ākhirah of that year, the Commander of the Faithful ʿAbd al-Malik b. Marwān dismissed Abān b. ʿUthmān from the governorship of Madinah and appointed over it Hishām b. Ismāʿīl al-Makhzūmī. Abān's tenure over Madinah had lasted seven years, three months, and thirteen days. Al-Ḥajjāj b. Yūsuf was in charge of the entire lands of the East, with deputies in the provinces under his authority, and he was preoccupied from administering the realms by the war against Ibn al-Ashʿath throughout this entire period. Who led the people in pilgrimage this year Abū Maʿshar said: In this year Abān b. ʿUthmān, who had been the deputy of Madinah, led the people in pilgrimage. Al-Muhallab made peace with those beyond the river In this year, al-Muhallab made peace with those beyond the river on the basis of something they would pay, and he departed from them. Muḥammad b. Marwān's raid on Armenia In this year, Muḥammad b. Marwān raided Armenia and defeated them. Then they asked him for peace, so he made peace with them and appointed over them Abū Shaykh b. ʿAbd Allāh, but they betrayed him and killed him. It is also said: rather, they killed him in the year eighty-three.
Tarikh (al-Tabari) 2342No grade recorded
ثُمَّ دَخَلَتْ سَنَةُ ثِنْتَيْنِ وَثَمَانِينَ فَفِي الْمُحَرَّمِ مِنْهَا كَانَتْ وَقْعَةُ الزَّاوِيَةِ بَيْنَ ابْنِ الْأَشْعَثِ وَالْحَجَّاجِ فِي آخِرِهِ، وَكَانَ أَوَّلُ يَوْمٍ لِأَهْلِ الْعِرَاقِ عَلَى أَهْلِ الشَّامِ، ثُمَّ تَوَاقَعُوا يَوْمًا آخَرَ، فَحَمَلَ سُفْيَانُ بْنُ الْأَبْرَدِ - أَحَدُ أُمَرَاءِ أَهْلِ الشَّامِ - عَلَى مَيْمَنَةِ ابْنِ الْأَشْعَثِ فَهَزَمَهَا، وَقَتَلَ خَلْقًا كَثِيرًا مِنَ الْقُرَّاءِ مِنْ أَصْحَابِ ابْنِ الْأَشْعَثِ فِي هَذَا الْيَوْمِ، وَخَرَّ الْحَجَّاجُ لِلَّهِ سَاجِدًا بَعْدَمَا كَانَ جَثَا عَلَى رُكْبَتَيْهِ، وَسَلَّ شَيْئًا مِنْ سَيْفِهِ، وَجَعَلَ يَتَرَحَّمُ عَلَى مُصْعَبِ بْنِ الزُّبَيْرِ وَيَقُولُ: مَا كَانَ أَكْرَمَهُ حِينَ صَبَرَ نَفْسَهُ لِلْقَتْلِ. وَكَانَ مِنْ جُمْلَةِ مَنْ قُتِلَ مِنْ أَصْحَابِ ابْنِ الْأَشْعَثِ: أَبُو الطُّفَيْلِ بْنُ عَامِرِ بْنِ وَاثِلَةَ اللَّيْثِيُّ. وَلَمَّا فَرَّ أَصْحَابُ ابْنِ الْأَشْعَثِ رَجَعَ ابْنُ الْأَشْعَثِ بِمَنْ بَقِيَ مَعَهُ، وَمَنِ اتَّبَعَهُ مِنْ أَهْلِ الْبَصْرَةِ، فَسَارَ حَتَّى دَخَلَ الْكُوفَةَ، فَعَمَدَ أَهْلُ الْبَصْرَةِ إِلَى عَبْدِ الرَّحْمَنِ بْنِ عَبَّاسِ بْنِ رَبِيعَةَ بْنِ الْحَارِثِ بْنِ عَبْدِ الْمُطَّلِبِ فَبَايَعُوهُ، فَقَاتَلَ الْحَجَّاجَ خَمْسَ لَيَالٍ أَشَدَّ الْقِتَالِ، ثُمَّ انْصَرَفَ فَلَحِقَ بِابْنِ الْأَشْعَثِ، وَتَبِعَهُ طَائِفَةٌ مِنْ أَهْلِ الْبَصْرَةِ، فَاسْتَنَابَ الْحَجَّاجُ عَلَى الْبَصْرَةِ أَيُّوبَ بْنَ الْحَكَمِ بْنِ أَبِي عَقِيلٍ، وَدَخَلَ ابْنُ الْأَشْعَثِ الْكُوفَةَ، فَبَايَعَهُ أَهْلُهَا عَلَى خَلْعِ الْحَجَّاجِ وَعَبْدِ الْمَلِكِ بْنِ مَرْوَانَ، وَتَفَاقَمَ الْأَمْرُ، وَكَثُرَ مُتَابِعُو ابْنِ الْأَشْعَثِ عَلَى ذَلِكَ، وَاشْتَدَّ الْحَالُ، وَتَفَرَّقَتِ الْكَلِمَةُ جِدًّا، وَعَظُمَ الْخَطْبُ، وَاتَّسَعَ الْخَرْقُ. قَالَ الْوَاقِدِيُّ: لَمَّا الْتَقَى جَيْشُ الْحَجَّاجِ وَجَيْشُ ابْنِ الْأَشْعَثِ بِالزَّاوِيَةِ، جَعَلَ جَيْشُ الْحَجَّاجِ يَحْمِلُ عَلَيْهِمْ مَرَّةً بَعْدَ مَرَّةٍ، فَقَالَ الْقُرَّاءُ - وَكَانَ عَلَيْهِمْ جَبَلَةُ بْنُ زَحْرٍ -: أَيُّهَا النَّاسُ، لَيْسَ الْفِرَارُ مِنْ أَحَدٍ بِأَقْبَحَ مِنْهُ مِنْكُمْ، فَقَاتِلُوا عَنْ دِينِكُمْ وَدُنْيَاكُمْ. وَقَالَ سَعِيدُ بْنُ جُبَيْرٍ نَحْوَ ذَلِكَ، وَقَالَ الشَّعْبِيُّ: قَاتِلُوهُمْ عَلَى جَوْرِهِمْ، وَاسْتِذْلَالِهِمُ الضُّعَفَاءَ، وَإِمَاتَتِهِمُ الصَّلَاةَ. ثُمَّ حَمَلَتِ الْقُرَّاءُ - وَهُمُ الْعُلَمَاءُ - عَلَى جَيْشِ الْحَجَّاجِ حَمْلَةً صَادِقَةً، فَبَدَّعُوا فِيهِمْ، ثُمَّ رَجَعُوا فَإِذَا هُمْ بِمُقَدَّمِهِمْ جَبَلَةُ بْنُ زَحْرٍ صَرِيعًا، فَهَدَّهُمْ ذَلِكَ، فَنَادَاهُمْ جَيْشُ الْحَجَّاجِ: يَا أَعْدَاءَ اللَّهِ، قَدْ قَتَلْنَا طَاغِيَتَكُمْ. ثُمَّ حَمَلَ سُفْيَانُ بْنُ الْأَبْرَدِ - وَهُوَ عَلَى خَيْلِ الْحَجَّاجِ - عَلَى مَيْسَرَةِ ابْنِ الْأَشْعَثِ - وَعَلَيْهَا الْأَبْرَدُ بْنُ قُرَّةَ التَّمِيمِيُّ - فَانْهَزَمُوا، وَلَمْ يُقَاتِلُوا كَثِيرَ قِتَالٍ، فَأَنْكَرَ النَّاسُ مِنْهُمْ ذَلِكَ، وَكَانَ أَمِيرُ مَيْسَرَةِ ابْنِ الْأَشْعَثِ - الْأَبْرَدُ - شُجَاعًا لَا يَفِرُّ، وَظَنُّوا أَنَّهُ قَدْ خَامَرَ، فَنُقِضَتِ الصُّفُوفُ، وَرَكِبَ النَّاسُ بَعْضُهُمْ بَعْضًا، وَكَانَ ابْنُ الْأَشْعَثِ يُحَرِّضُ النَّاسَ عَلَى الْقِتَالِ، فَلَمَّا رَأَى مَا النَّاسُ فِيهِ أَخَذَ مَنِ اتَّبَعَهُ وَذَهَبَ إِلَى الْكُوفَةِ، فَبَايَعَهُ أَهْلُهَا.
✧ Then the year eighty-two began. In Muḥarram of it occurred the Battle of al-Zāwiyah between Ibn al-Ashʿath and al-Ḥajjāj at its end, and it was the first day for the people of Iraq against the people of Syria. Then they clashed another day, and Sufyān b. al-Abrad—one of the commanders of the people of Syria—charged the right wing of Ibn al-Ashʿath and routed it, and killed a great number of the Qurʾān reciters among Ibn al-Ashʿath's companions on that day. Al-Ḥajjāj fell prostrate to God after he had knelt on his knees, and drew something of his sword, and began to invoke mercy upon Muṣʿab b. al-Zubayr, saying: How noble he was when he steeled himself for slaughter. Among those killed of Ibn al-Ashʿath's companions was Abū al-Ṭufayl b. ʿĀmir b. Wāthilah al-Laythī. When Ibn al-Ashʿath's companions fled, Ibn al-Ashʿath returned with those who remained with him, and those who followed him from the people of Baṣrah, and marched until he entered al-Kūfah. The people of Baṣrah then turned to ʿAbd al-Raḥmān b. ʿAbbās b. Rabīʿah b. al-Ḥārith b. ʿAbd al-Muṭṭalib and gave him allegiance, and he fought al-Ḥajjāj for five nights with the fiercest fighting. Then he departed and joined Ibn al-Ashʿath, and a group of the people of Baṣrah followed him. Al-Ḥajjāj appointed Ayyūb b. al-Ḥakam b. Abī ʿAqīl as his deputy over Baṣrah. Ibn al-Ashʿath entered al-Kūfah, and its people gave him allegiance to depose al-Ḥajjāj and ʿAbd al-Malik b. Marwān. The matter worsened, and Ibn al-Ashʿath's followers in that grew numerous. The situation became severe, the word was utterly divided, the affair became grave, and the breach widened. Al-Wāqidī said: When the army of al-Ḥajjāj and the army of Ibn al-Ashʿath met at al-Zāwiyah, the army of al-Ḥajjāj kept charging them time after time. The Qurʾān reciters—over whom was Jabalah b. Zaḥr—said: O people, flight from anyone is not more shameful than from you, so fight for your religion and your worldly life. Saʿīd b. Jubayr said something similar. Al-Shaʿbī said: Fight them for their injustice, their humiliation of the weak, and their killing of prayer. Then the Qurʾān reciters—who were the scholars—made a true charge against the army of al-Ḥajjāj and wrought havoc among them. Then they returned and found their vanguard commander Jabalah b. Zaḥr fallen, and that broke them. The army of al-Ḥajjāj called out: O enemies of God, we have killed your tyrant. Then Sufyān b. al-Abrad—who was over al-Ḥajjāj's cavalry—charged the left wing of Ibn al-Ashʿath—over which was al-Abrad b. Qurrah al-Tamīmī—and they were routed without fighting much. The people disapproved of that from them, for the commander of Ibn al-Ashʿath's left wing, al-Abrad, was brave and would not flee, and they thought that he had defected. The ranks were broken, and the people trampled one another. Ibn al-Ashʿath was urging the people to fight, but when he saw what the people were in, he took those who followed him and went to al-Kūfah, and its people gave him allegiance.
Tarikh (al-Tabari) 2343No grade recorded
ثُمَّ كَانَتْ وَقْعَةُ دَيْرِ الْجَمَاجِمِ فِي شَعْبَانَ مِنْ هَذِهِ السَّنَةِ. قَالَهُ الْوَاقِدِيُّ. وَذَلِكَ أَنَّ ابْنَ الْأَشْعَثِ لَمَّا قَصَدَ الْكُوفَةَ خَرَجَ إِلَيْهِ أَهْلُهَا، فَتَلَقَّوْهُ، وَحَفَوْا بِهِ، وَدَخَلُوا بَيْنَ يَدَيْهِ، غَيْرَ أَنَّ شِرْذِمَةً قَلِيلَةً أَرَادَتْ أَنْ تُقَاتِلَهُ دُونَ مَطَرِ بْنِ نَاجِيَةَ نَائِبِ الْحَجَّاجِ، فَلَمْ يُمَكِّنْهُمْ مِنْ ذَلِكَ، فَعَدَلُوا إِلَى الْقَصْرِ، فَلَمَّا وَصَلَ ابْنُ الْأَشْعَثِ إِلَى الْكُوفَةِ أَمَرَ بِالسَّلَالِيمِ فَنُصِبَتْ عَلَى قَصْرِ الْإِمَارَةِ، فَأَخَذَهُ، وَاسْتَنْزَلَ مَطَرَ بْنَ نَاجِيَةَ، وَأَرَادَ قَتْلَهُ، فَقَالَ لَهُ: اسْتَبْقِنِي; فَإِنِّي خَيْرٌ مِنْ فُرْسَانِكَ. فَحَبَسَهُ، ثُمَّ اسْتَدْعَاهُ فَأَطْلَقَهُ وَبَايَعَهُ، وَاسْتَوْثَقَ لِابْنِ الْأَشْعَثِ أَمْرُ الْكُوفَةِ، وَانْضَمَّ إِلَيْهِ مَنْ جَاءَ مِنْ أَهْلِ الْبَصْرَةِ، وَكَانَ مِمَّنْ قَدِمَ عَلَيْهِ عَبْدُ الرَّحْمَنِ بْنُ الْعَبَّاسِ بْنِ رَبِيعَةَ بْنِ عَبْدِ الْمُطَّلِبِ، وَأَمَرَ بِالْمَسَالِحِ مِنْ كُلِّ جَانِبٍ، وَحُفِظَتِ الثُّغُورُ وَالطُّرُقُ وَالْمَسَالِكُ. ثُمَّ إِنَّ الْحَجَّاجَ رَكِبَ فَيْمَنْ مَعَهُ مِنَ الْجُيُوشِ الشَّامِيَّةِ مِنَ الْبَصْرَةِ فِي الْبَرِّ، حَتَّى مَرَّ بَيْنَ الْقَادِسِيَّةِ وَالْعُذَيْبِ، وَبَعَثَ إِلَيْهِ ابْنُ الْأَشْعَثِ عَبْدَ الرَّحْمَنِ بْنَ الْعَبَّاسِ فِي خَيْلٍ عَظِيمَةٍ مِنَ الْمَصْرَيْنِ، فَمَنَعُوا الْحَجَّاجَ مِنْ نُزُولِ الْقَادِسِيَّةِ، فَسَارَ الْحَجَّاجُ حَتَّى نَزَلَ دَيْرَ قُرَّةَ، وَجَاءَ ابْنُ الْأَشْعَثِ بِمَنْ مَعَهُ مِنَ الْجُيُوشِ الْبَصْرِيَّةِ وَالْكُوفِيَّةِ حَتَّى نَزَلَ دَيْرَ الْجَمَاجِمِ، وَمَعَهُ جُنُودٌ كَثِيرَةٌ، وَفِيهِمُ الْقُرَّاءُ مِنَ الْمِصْرَيْنِ، وَخَلْقٌ مِنَ الصَّالِحِينَ، وَكَانَ الْحَجَّاجُ بَعْدَ ذَلِكَ يَقُولُ: قَاتَلَ اللَّهُ ابْنَ الْأَشْعَثِ، أَمَا كَانَ يَزْجُرُ الطَّيْرَ حَيْثُ رَآنِي قَدْ نَزَلْتُ دَيْرَ قُرَّةَ، وَنَزَلَ هُوَ بِدَيْرِ الْجَمَاجِمِ. وَكَانَ جُمْلَةُ مَنِ اجْتَمَعَ مَعَ ابْنِ الْأَشْعَثِ مِائَةُ أَلْفِ مُقَاتِلٍ، مِمَّنْ يَأْخُذُ الْعَطَاءَ، وَمَعَهُمْ مِثْلُهُمْ مِنْ مَوَالِيهِمْ، وَقَدِمَ عَلَى الْحَجَّاجِ فِي غُبُونِ ذَلِكَ أَمْدَادٌ كَثِيرَةٌ مِنَ الشَّامِ، وَخَنْدَقَ كُلٌّ مِنَ الطَّائِفَتَيْنِ عَلَى نَفْسِهِ وَحَوْلَ جَيْشِهِ خَنْدَقًا، يُمْتَنَعُ بِهِ مِنَ الْوُصُولِ إِلَيْهِمْ، غَيْرَ أَنَّ النَّاسَ كَانَ يَبْرُزُ بَعْضُهُمْ لِبَعْضٍ فِي كُلِّ يَوْمٍ فَيَقْتَتِلُونَ قِتَالًا شَدِيدًا فِي كُلِّ يَوْمٍ، حَتَّى أُصِيبَ مِنْ رُءُوسِ النَّاسِ خَلْقٌ مِنْ قُرَيْشٍ وَغَيْرِهِمْ، وَاسْتَمَرَّ هَذَا الْحَالُ مُدَّةً طَوِيلَةً، وَاجْتَمَعَ الْأُمَرَاءُ مِنْ أَهْلِ الْمَشُورَةِ عِنْدَ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ، فَقَالُوا لَهُ: إِنْ كَانَ أَهْلُ الْعِرَاقِ يُرْضِيهِمْ مِنْكَ أَنْ تَعْزِلَ عَنْهُمُ الْحَجَّاجَ فَهُوَ أَيْسَرُ مِنْ قِتَالِهِمْ وَسَفْكِ دِمَائِهِمْ، فَاسْتَحْضَرَ عَبْدُ الْمَلِكِ عِنْدَ ذَلِكَ أَخَاهُ مُحَمَّدَ بْنَ مَرْوَانَ، وَابْنَهُ عَبْدَ اللَّهِ بْنَ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ، وَمَعَهُمَا جُنُودٌ كَثِيرَةٌ جِدًّا، وَكَتَبَ مَعَهُمَا كِتَابًا إِلَى أَهْلِ الْعِرَاقِ يَقُولُ لَهُمْ: إِنْ كَانَ يُرْضِيكُمْ مِنِّي عَزْلُ الْحَجَّاجِ عَنْكُمْ عَزَلْتُهُ، وَأَبْقَيْتُ عَلَيْكُمْ أُعْطِيَّاتِكُمْ مِثْلَ أَهْلِ الشَّامِ، وَلْيَخْتَرِ ابْنُ الْأَشْعَثِ أَيَّ بَلَدٍ شَاءَ يَكُونُ عَلَيْهِ أَمِيرًا مَا عَاشَ وَعِشْتُ، وَتَكُونُ إِمْرَةُ الْعِرَاقِ لِمُحَمَّدِ بْنِ مَرْوَانَ. وَقَالَ فِي عَهْدِهِ هَذَا: فَإِنْ لَمْ يُجِبْ أَهْلُ الْعِرَاقِ إِلَى ذَلِكَ فَالْحَجَّاجُ عَلَى مَا هُوَ عَلَيْهِ، وَإِلَيْهِ إِمْرَةُ الْحَرْبِ، وَمُحَمَّدُ بْنُ مَرْوَانَ وَعَبْدُ اللَّهِ بْنُ عَبْدِ الْمَلِكِ فِي طَاعَتِهِ وَتَحْتَ أَمْرِهِ، لَا يَخْرُجُونَ عَنْ رَأْيِهِ فِي الْحَرْبِ وَغَيْرِهِ. وَلَمَّا بَلَغَ الْحَجَّاجَ مَا كَتَبَ بِهِ عَبْدُ الْمَلِكِ إِلَى أَهْلِ الْعِرَاقِ مِنْ عَزْلِهِ إِنْ رَضُوا بِهِ، شَقَّ عَلَيْهِ ذَلِكَ مَشَقَّةً عَظِيمَةً جِدًّا، وَعَظُمَ شَأْنُ هَذَا الرَّأْيِ عِنْدَهُ، وَكَتَبَ إِلَى عَبْدِ الْمَلِكِ: يَا أَمِيرَ الْمُؤْمِنِينَ، وَاللَّهِ لَئِنْ أَعْطَيْتَ أَهْلَ الْعِرَاقِ نَزْعِي عَنْهُمْ لَا يَلْبَثُونَ إِلَّا قَلِيلًا حَتَّى يُخَالِفُوكَ وَيَسِيرُوا إِلَيْكَ، وَلَا يَزِيدُهُمْ ذَلِكَ إِلَّا جُرْأَةً عَلَيْكَ، أَلَمْ تَرَ وَتَسْمَعْ بِوُثُوبِ أَهْلِ الْعِرَاقِ مَعَ الْأَشْتَرِ النَّخَعِيِّ عَلَى ابْنِ عَفَّانَ فَلَمَّا سَأَلَهُمْ: مَا تُرِيدُونَ؟ قَالُوا: نَزْعَ سَعِيدِ بْنِ الْعَاصِ، فَلَمَّا نَزَعَهُ لَمْ تَتِمَّ لَهُمُ السَّنَةُ حَتَّى سَارُوا إِلَيْهِ فَقَتَلُوهُ؟ وَإِنَّ الْحَدِيدَ بِالْحَدِيدِ يُفْلَحُ، كَانَ اللَّهُ لَكَ فِيمَا ارْتَأَيْتَ، وَالسَّلَامُ عَلَيْكَ. قَالَ: فَأَبَى عَبْدُ الْمَلِكِ إِلَّا عَرْضَ هَذِهِ الْخِصَالِ عَلَى أَهْلِ الْعِرَاقِ كَمَا أَمَرَ، فَتَقَدَّمَ عَبْدُ اللَّهِ وَمُحَمَّدٌ، فَنَادَى عَبْدُ اللَّهِ: يَا مَعْشَرَ أَهْلِ الْعِرَاقِ، أَنَا عَبْدُ اللَّهِ ابْنُ أَمِيرِ الْمُؤْمِنِينَ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ وَإِنَّهُ يَعْرِضُ عَلَيْكُمْ كَيْتَ وَكَيْتَ، فَذَكَرَ مَا كَتَبَ بِهِ أَبُوهُ مَعَهُ إِلَيْهِمْ مِنْ هَذِهِ الْخِصَالِ. وَقَالَ مُحَمَّدُ بْنُ مَرْوَانَ: وَأَنَا رَسُولُ أَخِي أَمِيرِ الْمُؤْمِنِينَ إِلَيْكُمْ بِذَلِكَ. فَقَالُوا: نَنْظُرُ فِي أَمْرِنَا غَدًا، وَنَرُدُّ عَلَيْكُمُ الْخَبَرَ عَشِيَّةً، ثُمَّ انْصَرَفُوا، فَاجْتَمَعَ جَمِيعُ الْأُمَرَاءِ إِلَى ابْنِ الْأَشْعَثِ، فَقَامَ فِيهِمْ خَطِيبًا، وَنَدَبَهُمْ إِلَى قَبُولِ مَا عَرَضَ عَلَيْهِمْ مِنْ عَزْلِ الْحَجَّاجِ عَنْهُمْ، وَبَيْعَةِ عَبْدِ الْمَلِكِ، وَإِبْقَاءِ الْأُعْطِيَّاتِ، وَإِمْرَةِ مُحَمَّدِ بْنِ مَرْوَانَ عَلَى الْعِرَاقِ بَدَلَ الْحَجَّاجِ. فَنَفَرَ النَّاسُ مِنْ كُلِّ جَانِبٍ، وَقَالُوا: لَا وَاللَّهِ لَا نَقْبَلُ ذَلِكَ; نَحْنُ أَكْثَرُ عَدَدًا وَعُدَدًا، وَهُمْ فِي ضِيقٍ مِنَ الْحَالِ، وَقَدْ حَكَّمْنَا عَلَيْهِمْ وَذَلُّوا لَنَا، وَاللَّهِ لَا نُجِيبُ إِلَى ذَلِكَ أَبَدًا. ثُمَّ جَدَّدُوا خَلْعَ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ ثَانِيَةً، وَاتَّفَقُوا عَلَى ذَلِكَ كُلُّهُمْ. فَلَمَّا بَلَغَ عَبْدَ اللَّهِ بْنَ عَبْدِ الْمَلِكِ وَعَمَّهُ مُحَمَّدَ بْنَ مَرْوَانَ الْخَبَرُ قَالَا لِلْحَجَّاجِ: شَأْنُكَ بِهِمْ إِذًا، فَنَحْنُ فِي طَاعَتِكَ كَمَا أَمَرَنَا أَمِيرُ الْمُؤْمِنِينَ. فَكَانَا إِذَا لَقِيَاهُ سَلَّمَا عَلَيْهِ بِالْإِمْرَةِ، وَيُسَلِّمُ هُوَ أَيْضًا عَلَيْهِمْ بِالْإِمْرَةِ، وَتَوَلَّى الْحَجَّاجُ أَمْرَ الْحَرْبِ وَتَدْبِيرَهَا، كَمَا كَانَ قَبْلَ ذَلِكَ، فَعِنْدَ ذَلِكَ بَرَزَ كُلٌّ مِنَ الْفَرِيقَيْنِ لِلْقِتَالِ وَالْحَرْبِ، فَجَعَلَ الْحَجَّاجُ عَلَى مَيْمَنَتِهِ عَبْدَ الرَّحْمَنِ بْنَ سُلَيْمَانَ الْكَلْبِيَّ، وَعَلَى مَيْسَرَتِهِ عُمَارَةَ بْنَ تَمِيمٍ اللَّخْمِيَّ، وَعَلَى الْخَيْلِ سُفْيَانَ بْنَ الْأَبْرَدِ، وَعَلَى الرَّجَّالَةِ عَبْدَ الرَّحْمَنِ بْنَ حَبِيبٍ الْحَكَمِيَّ، وَجَعَلَ ابْنُ الْأَشْعَثِ عَلَى مَيْمَنَتِهِ الْحَجَّاجَ بْنَ حَارِثَةَ الْخَثْعَمِيَّ، وَعَلَى الْمَيْسَرَةِ الْأَبْرَدَ بْنَ قُرَّةَ التَّمِيمِيَّ، وَعَلَى الْخَيَّالَةِ عَبْدَ الرَّحْمَنِ بْنَ عَبَّاسِ بْنِ رَبِيعَةَ، وَعَلَى الرَّجَّالَةِ مُحَمَّدَ بْنَ سَعْدِ بْنِ أَبِي وَقَّاصٍّ الزُّهْرِيَّ، وَعَلَى الْقُرَّاءِ جَبَلَةَ بْنَ زَحْرِ بْنِ قَيْسٍ الْجُعْفِيَّ، وَكَانَ فِي الْقُرَّاءِ سَعِيدُ بْنُ جُبَيْرٍ، وَعَامِرٌ الشَّعْبِيُّ، وَعَبْدُ الرَّحْمَنِ بْنُ أَبِي لَيْلَى، وَكُمَيْلُ بْنُ زِيَادٍ - وَكَانَ شُجَاعًا فَاتِكًا عَلَى كِبَرِ سِنِّهِ - وَأَبُو الْبَخْتَرِيِّ الطَّائِيُّ وَغَيْرُهُمْ. وَجَعَلُوا يَقْتَتِلُونَ فِي كُلِّ يَوْمٍ، وَأَهْلُ الْعِرَاقِ تَأْتِيهِمُ الْمِيرَةُ مِنَ الرَّسَاتِيقِ وَالْأَقَالِيمِ، مِنَ الْعَلَفِ وَالطَّعَامِ وَغَيْرِهِ، وَأَمَّا أَهْلُ الشَّامِ الَّذِينَ مَعَ الْحَجَّاجِ فَفِي ضِيقٍ مِنَ الْعَيْشِ، وَقِلَّةٍ مِنَ الطَّعَامِ، وَقَدْ فَقَدُوا اللَّحْمَ بِالْكُلِّيَّةِ فَلَا يَجِدُونَهُ، وَمَا زَالَتِ الْحَرْبُ فِي هَذِهِ الْمُدَّةِ كُلِّهَا، حَتَّى انْسَلَخَتْ هَذِهِ السَّنَةُ وَهُمْ عَلَى حَالِهِمْ وَقِتَالِهِمْ فِي كُلِّ يَوْمٍ، أَوْ يَوْمٍ بَعْدَ يَوْمٍ، وَالدَّائِرَةُ لِأَهْلِ الْعِرَاقِ عَلَى أَهْلِ الشَّامِ فِي أَكْثَرِ الْأَيَّامِ، وَقَدْ قُتِلَ مِنْ أَصْحَابِ الْحَجَّاجِ زِيَادُ بْنُ غَنْمٍ، وَكَسَرَ بِسْطَامُ بْنُ مِصْقَلَةَ فِي أَرْبَعَةِ آلَافٍ جُفُونَ سُيُوفِهِمْ، وَاسْتَقْتَلُوا، وَكَانُوا مِنْ أَصْحَابِ ابْنِ الْأَشْعَثِ.
✧ Then the Battle of Dayr al-Jamājim took place in Shaʿbān of this year. Al-Wāqidī said this. This was because when Ibn al-Ashʿath headed for al-Kūfah, its people went out to him, met him, surrounded him, and entered before him; however a small band wanted to fight him in defense of Maṭar b. Nājiyah, al-Ḥajjāj's deputy, but he did not enable them to do that, so they turned aside to the palace. When Ibn al-Ashʿath reached al-Kūfah, he ordered ladders, and they were set up against the palace of the emirate; he took it, brought down Maṭar b. Nājiyah, and wanted to kill him. Maṭar said to him: "Spare me, for I am better than your horsemen." So he imprisoned him, then summoned him and released him and gave him allegiance. Ibn al-Ashʿath's authority over al-Kūfah was secured, and those who came from the people of al-Baṣrah joined him. Among those who came to him was ʿAbd al-Raḥmān b. al-ʿAbbās b. Rabīʿah b. ʿAbd al-Muṭṭalib. He ordered outposts on every side, and the frontiers, roads, and paths were guarded. Then al-Ḥajjāj rode with the Syrian armies that were with him from al-Baṣrah by land until he passed between al-Qādisiyyah and al-ʿUdhayb. Ibn al-Ashʿath sent against him ʿAbd al-Raḥmān b. al-ʿAbbās with a great host of horsemen from the two garrisons, and they prevented al-Ḥajjāj from encamping at al-Qādisiyyah. Al-Ḥajjāj marched until he encamped at Dayr Qurrah, and Ibn al-Ashʿath came with the Baṣran and Kūfan armies that were with him until he encamped at Dayr al-Jamājim. With him were many troops, and among them were the Qurʾān reciters from the two garrisons and a multitude of righteous men. Al-Ḥajjāj used to say after that: "May God fight Ibn al-Ashʿath! Would that he had alarmed the birds when he saw me encamp at Dayr Qurrah while he encamped at Dayr al-Jamājim." The total of those who gathered with Ibn al-Ashʿath was one hundred thousand fighting men from those who received stipends, and with them the like of that number from their clients. Meanwhile, many reinforcements from Syria came to al-Ḥajjāj in the midst of that. Each of the two parties dug a trench around himself and his army to prevent anyone from reaching them, except that the men would come out against one another every day and fight fiercely every day, until a multitude of the leading men of Quraysh and others were killed. This situation continued for a long time. The commanders of the advisory council gathered before ʿAbd al-Malik b. Marwān and said to him: "If the people of Iraq would be satisfied with your dismissing al-Ḥajjāj from them, that is easier than fighting them and shedding their blood." At that point ʿAbd al-Malik summoned his brother Muḥammad b. Marwān and his son ʿAbd Allāh b. ʿAbd al-Malik b. Marwān, and with them were very many troops. He wrote with them a letter to the people of Iraq saying to them: "If it satisfies you that I dismiss al-Ḥajjāj from you, I will dismiss him, and I will maintain your stipends for you like the people of Syria. Let Ibn al-Ashʿath choose whichever land he wishes to be its governor as long as he and I live, and the governorship of Iraq will be for Muḥammad b. Marwān." He said in this covenant of his: "If the people of Iraq do not accept that, then al-Ḥajjāj remains as he is, and to him belongs the command of war, while Muḥammad b. Marwān and ʿAbd Allāh b. ʿAbd al-Malik are under his obedience and command and do not depart from his opinion in war or otherwise." When al-Ḥajjāj learned what ʿAbd al-Malik had written to the people of Iraq about dismissing him if they accepted it, that distressed him greatly, and this matter weighed heavily upon him. He wrote to ʿAbd al-Malik: "O Commander of the Faithful, by God, if you grant the people of Iraq my removal from them, they will not wait but a little while before they oppose you and march against you, and that will only increase their boldness toward you. Have you not seen and heard of the rising of the people of Iraq with al-Ashtar al-Nakhaʿī against Ibn ʿAffān? When he asked them: 'What do you want?' they said: 'The removal of Saʿīd b. al-ʿĀṣ.' When he removed him, a year had not passed before they marched against him and killed him. Iron is cleaved by iron. May God be with you in what you have decided. Peace be upon you." He said: ʿAbd al-Malik refused anything but to present these terms to the people of Iraq as he had commanded. ʿAbd Allāh and Muḥammad advanced. ʿAbd Allāh called out: "O people of Iraq, I am ʿAbd Allāh, son of the Commander of the Faithful ʿAbd al-Malik b. Marwān. He offers you such-and-such," and he mentioned what his father had written with him to them of these terms. Muḥammad b. Marwān said: "And I am the messenger of my brother, the Commander of the Faithful, to you with that." They said: "We will consider our affair tomorrow and return the news to you in the evening." Then they departed. All the commanders gathered around Ibn al-Ashʿath, and he stood among them as a preacher and urged them to accept what was offered to them: the dismissal of al-Ḥajjāj from them, allegiance to ʿAbd al-Malik, the continuation of stipends, and the governorship of Muḥammad b. Marwān over Iraq instead of al-Ḥajjāj. The people shrank back from every side and said: "No, by God, we will not accept that. We are greater in number and equipment, and they are in a straitened condition. We have already gained mastery over them, and they have been humbled before us. By God, we will never answer to that." Then they renewed the deposition of ʿAbd al-Malik b. Marwān a second time, and they all agreed upon that. When the news reached ʿAbd Allāh b. ʿAbd al-Malik and his uncle Muḥammad b. Marwān, they said to al-Ḥajjāj: "Then the matter is yours with them, and we are under your obedience as the Commander of the Faithful commanded us." Whenever they met him, they would greet him with the emirate, and he would also greet them with the emirate. Al-Ḥajjāj took charge of the war and its management as before. At that point each of the two parties came out for battle and fighting. Al-Ḥajjāj placed ʿAbd al-Raḥmān b. Sulaymān al-Kalbī on his right wing, ʿUmārah b. Tamīm al-Lakhmī on his left wing, Sufyān b. al-Abrad over the cavalry, and ʿAbd al-Raḥmān b. Ḥabīb al-Ḥakamī over the infantry. Ibn al-Ashʿath placed al-Ḥajjāj b. Ḥārithah al-Khathʿamī on his right wing, al-Abrad b. Qurrah al-Tamīmī on the left wing, ʿAbd al-Raḥmān b. ʿAbbās b. Rabīʿah over the cavalry, Muḥammad b. Saʿd b. Abī Waqqāṣ al-Zuhrī over the infantry, and Jabalah b. Zaḥr b. Qays al-Juʿfī over the Qurʾān reciters. Among the reciters were Saʿīd b. Jubayr, ʿĀmir al-Shaʿbī, ʿAbd al-Raḥmān b. Abī Laylā, Kumayl b. Ziyād—who was brave and daring despite his advanced age—and Abū al-Bakhtarī al-Ṭāʾī and others. They continued fighting every day. The people of Iraq received provisions from the rural districts and provinces: fodder, food, and other things. As for the Syrians who were with al-Ḥajjāj, they were in straitened circumstances and scarcity of food, and they had entirely lost meat, finding none. The war continued throughout this entire period until this year came to an end while they were in this state, fighting every day or every other day, with the upper hand belonging to the people of Iraq over the Syrians on most days. Among al-Ḥajjāj's companions, Ziyād b. Ghanm was killed, and Bisṭām b. Miṣqalah with four thousand men broke the scabbards of their swords and sought death, and they were among the companions of Ibn al-Ashʿath.
Tarikh (al-Tabari) 2344No grade recorded
الْمُهَلَّبِ بْنِ أَبِي صُفْرَةَ وَفِي هَذِهِ السَّنَةِ كَانَتْ وَفَاةُ الْمُهَلَّبِ بْنِ أَبِي صُفْرَةَ وَهُوَ الْمُهَلَّبُ بْنُ أَبِي صُفْرَةَ ظَالِمٌ، أَبُو سَعِيدٍ الْأَزْدِيُّ، أَحَدُ أَشْرَافِ أَهْلِ الْبَصْرَةِ، وَوُجُوهِهِمْ وَدُهَاتِهِمْ وَأَجْوَادِهِمْ وَكُرَمَائِهِمْ، وُلِدَ عَامَ الْفَتْحِ، وَكَانُوا يَنْزِلُونَ فِيمَا بَيْنَ عُمَانَ وَالْبَحْرَيْنِ، وَقَدِ ارْتَدَّ قَوْمُهُ فَقَاتَلَهُمْ عِكْرِمَةُ بْنُ أَبِي جَهْلٍ فَظَفِرَ بِهِمْ، وَبَعَثَ بِهِمْ إِلَى الصِّدِّيقِ، وَفِيهِمْ أَبُو صُفْرَةَ، وَابْنُهُ الْمُهَلَّبُ غُلَامٌ لَمْ يَبْلُغِ الْحِنْثَ، ثُمَّ نَزَلَ الْمُهَلَّبُ الْبَصْرَةَ وَقَدْ غَزَا فِي أَيَّامِ مُعَاوِيَةَ أَرْضَ الْهِنْدِ سَنَةَ أَرْبَعٍ وَأَرْبَعِينَ، وَوَلِيَ الْجَزِيرَةِ لِابْنِ الزُّبَيْرِ سَنَةَ ثَمَانٍ وَسِتِّينَ، ثُمَّ وَلِيَ حَرْبَ الْخَوَارِجِ أَوَّلَ دَوْلَةِ الْحَجَّاجِ، وَقَتَلَ مِنْهُمْ فِي وَقْعَةٍ وَاحِدَةٍ أَرْبَعَةَ آلَافٍ وَثَمَانَمِائَةٍ، فَعَظُمَتْ مَنْزِلَتُهُ عِنْدَ الْحَجَّاجِ. وَكَانَ فَاضِلًا شُجَاعًا كَرِيمًا، يُحِبُّ الْمَدْحَ، وَلَهُ كَلَامٌ حَسَنٌ، فَمِنْهُ: نِعْمَ الْخَصْلَةُ السَّخَاءُ، تَسْتُرُ عَوْرَةَ الشَّرِيفِ، وَتَلْحَقُ خَسِيسَةَ الْوَضِيعِ، وَتُحَبِّبُ الْمَزْهُودَ فِيهِ. وَقَالَ: يُعْجِبُنِي فِي الرَّجُلِ خَصْلَتَانِ: أَنْ أَرَى عَقْلَهُ زَائِدًا عَلَى لِسَانِهِ، وَلَا أَرَى لِسَانَهُ زَائِدًا عَلَى عَقْلِهِ. تُوُفِّيَ الْمُهَلَّبُ غَازِيًا بِمَرْوِ الرُّوذِ، وَعُمْرُهُ سِتَّةٌ وَسَبْعُونَ سَنَةً رَحِمَهُ اللَّهُ، وَكَانَ لَهُ عَشْرَةٌ مِنَ الْوَلَدِ وَهُمْ: يَزِيدُ، وَزِيَادٌ، وَالْمُفَضَّلُ، وَمُدْرِكٌ، وَحَبِيبٌ، وَالْمُغِيرَةُ، وَقَبِيصَةُ، وَمُحَمَّدٌ، وَهِنْدٌ، وَفَاطِمَةُ. تُوُفِّيَ الْمُهَلَّبُ فِي ذِي الْحِجَّةِ مِنْهَا، وَكَانَ مِنَ الشُّجْعَانِ، وَلَهُ مَوَاقِفُ حَمِيدَةٌ، وَغَزَوَاتٌ مَشْهُورَةٌ فِي التُّرْكِ وَالْأَزَارِقَةِ وَغَيْرِهِمْ مِنْ أَنْوَاعِ الْخَوَارِجِ، وَجَعَلَ الْأَمْرَ مِنْ بَعْدِهِ لِوَلَدِهِ يَزِيدَ بْنِ الْمُهَلَّبِ عَلَى إِمْرَةِ خُرَاسَانَ، فَأَمْضَى لَهُ ذَلِكَ الْحَجَّاجُ وَعَبْدُ الْمَلِكِ بْنُ مَرْوَانَ. أَسْمَاءُ بْنُ خَارِجَةَ الْفَزَارِيُّ الْكُوفِيُّ وَفِيهَا تُوُفِّيَ أَسْمَاءُ بْنُ خَارِجَةَ الْفَزَارِيُّ الْكُوفِيُّ كَانَ جَوَادًا مُمَدَّحًا، حُكِيَ عَنْهُ أَنَّهُ رَأَى يَوْمًا شَابًّا عَلَى بَابِ دَارِهِ جَالِسًا، فَسَأَلَهُ عَنْ قُعُودِهِ عَلَى بَابِهِ، فَقَالَ: حَاجَةٌ لَا أَسْتَطِيعُ ذِكْرَهَا. فَأَلَحَّ عَلَيْهِ، فَقَالَ: جَارِيَةٌ رَأَيْتُهَا دَخَلَتْ هَذِهِ الدَّارَ لَمْ أَرَ أَحْسَنَ مِنْهَا، وَقَدْ خَطَفَتْ قَلْبِي مَعَهَا، فَأَخَذَ بِيَدِهِ، وَأَدْخَلَهُ دَارَهُ، وَعَرَضَ عَلَيْهِ كُلَّ جَارِيَةٍ عِنْدَهُ، حَتَّى مَرَّتْ تِلْكَ الْجَارِيَةُ، فَقَالَ: هَذِهِ. فَقَالَ لَهُ: اخْرُجْ فَاجْلِسْ عَلَى الْبَابِ مَكَانَكَ. فَخَرَجَ الشَّابُّ فَجَلَسَ مَكَانَهُ، ثُمَّ خَرَجَ إِلَيْهِ بَعْدَ سَاعَةٍ وَالْجَارِيَةُ مَعَهُ، قَدْ أَلْبَسَهَا أَنْوَاعَ الْحُلِيِّ، وَقَالَ لَهُ: مَا مَنَعَنِي أَنْ أَدْفَعَهَا إِلَيْكَ وَأَنْتَ دَاخِلَ الدَّارِ إِلَّا أَنَّ الْجَارِيَةَ كَانَتْ لِأُخْتِي، وَكَانَتْ ضَنِينَةً بِهَا، فَاشْتَرَيْتُهَا لَكَ مِنْهَا بِثَلَاثَةِ آلَافٍ، وَأَلْبَسْتُهَا هَذَا الْحُلِيَّ، فَهِيَ لَكَ بِمَا عَلَيْهَا، فَأَخَذَهَا الشَّابُّ وَانْصَرَفَ. الْمُغِيرَةُ بْنُ الْمُهَلَّبِ بْنِ أَبِي صُفْرَةَ الْمُغِيرَةُ بْنُ الْمُهَلَّبِ بْنِ أَبِي صُفْرَةَ كَانَ جَوَادًا مُمَدَّحًا شُجَاعًا، لَهُ مَوَاقِفُ مَشْهُورَةٌ. الْحَارِثُ بْنُ عَبْدِ اللَّهِ بْنِ رَبِيعَةَ الْمَخْزُومِيُّ الْحَارِثُ بْنُ عَبْدِ اللَّهِ بْنِ رَبِيعَةَ الْمَخْزُومِيُّ الْمَعْرُوفُ بِقُبَاعٍ، وَلِيَ إِمْرَةَ الْبَصْرَةِ لِابْنِ الزُّبَيْرِ. مُحَمَّدُ بْنُ أُسَامَةَ بْنِ زَيْدِ بْنِ حَارِثَةَ مُحَمَّدُ بْنُ أُسَامَةَ بْنِ زَيْدِ بْنِ حَارِثَةَ كَانَ مِنْ فُضَلَاءِ أَبْنَاءِ الصَّحَابَةِ وَأَعْقَلِهِمْ، تُوُفِّيَ بِالْمَدِينَةِ، وَدُفِنَ بِالْبَقِيعِ. عَبْدُ اللَّهِ بْنُ أَبِي طَلْحَةَ بْنِ الْأَسْوَدِ وَالِدُ الْفَقِيهِ إِسْحَاقَ، حَمَلَتْ بِهِ أُمُّهُ أُمُّ سُلَيْمٍ لَيْلَةَ مَاتَ ابْنُهَا، فَأَصْبَحَ أَبُو طَلْحَةَ فَأَعْلَمَ النَّبِيَّ ﷺ، فَقَالَ ﷺ: أَعَرَسْتُمْ؟ بَارَكَ اللَّهُ لَكُمَا فِي لَيْلَتِكُمَا وَلَمَّا وُلِدَ حَنَّكَهُ بِتَمَرَاتٍ. عَبْدُ اللَّهِ بْنُ كَعْبِ بْنِ مَالِكٍ عَبْدُ اللَّهِ بْنُ كَعْبِ بْنِ مَالِكٍ كَانَ قَائِدَ كَعْبٍ حِينَ عَمِيَ، لَهُ رِوَايَاتٌ، تُوُفِّيَ بِالْمَدِينَةِ هَذِهِ السَّنَةَ. سُفْيَانُ بْنُ وَهْبٍ أَبُو أَيْمَنَ، الْخَوْلَانِيُّ الْمِصْرِيُّ لَهُ صُحْبَةٌ وَرِوَايَةٌ، وَغَزَا الْمَغْرِبَ، وَسَكَنَ مِصْرَ، وَبِهَا مَاتَ. أَبُو عَمْرٍو الشَّاعِرُ جَمِيلُ بْنُ عَبْدِ اللَّهِ بْنِ مَعْمَرِ بْنِ صَبَّاحِ بْنِ ظَبْيَانَ بْنِ الْحَسَنِ بْنِ رَبِيعَةَ بْنِ حَرَامِ بْنِ ضِنَّةَ بْنِ عَبْدِ بْنِ كَثِيرِ بْنِ عُذْرَةَ بْنِ سَعْدِ بْنِ هُذَيْمِ بْنِ زَيْدِ بْنِ لَيْثِ بْنِ سُودِ بْنِ أَسْلَمَ بْنِ الْحَافِ بْنِ قُضَاعَةَ، أَبُو عَمْرٍو الشَّاعِرُ صَاحِبُ بُثَيْنَةَ، كَانَ قَدْ خَطَبَهَا فَمُنِعَتْ مِنْهُ، فَتَغَزَّلَ فِيهَا وَاشْتَهَرَ بِهَا، وَكَانَ أَحَدَ عُشَّاقِ الْعَرَبِ، كَانَتْ إِقَامَتُهُ بِوَادِي الْقُرَى، وَكَانَ عَفِيفًا صَيِّنًا، دَيِّنًا شَاعِرًا إِسْلَامِيًّا، مِنْ أَفْصَحِ الشُّعَرَاءِ فِي زَمَانِهِ. وَكَانَ كُثَيِّرُ عَزَّةَ رَاوِيَتَهُ، وَهُوَ يَرْوِي عَنْ هُدْبَةَ بْنِ خَشْرَمٍ، عَنِ الْحُطَيْئَةِ، عَنْ زُهَيْرِ بْنِ أَبِي سُلْمَى، وَابْنِهِ كَعْبٍ. قَالَ كُثَيِّرُ عَزَّةَ: كَانَ جَمِيلٌ أَشْعَرَ الْعَرَبِ، حَيْثُ يَقُولُ: وَخَبَّرْتُمَانِي أَنَّ تَيْمَاءَ مَنْزِلٌ لِلَيْلَى إِذَا مَا الصَّيْفُ أَلْقَى الْمَرَاسِيَا فَهَذِي شُهُورُ الصَّيْفِ عَنَّا قَدِ انْقَضَتْ فَمَا لِلنَّوَى تَرْمِي بِلَيْلَى الْمَرَامِيَا وَمِنْهَا قَوْلُهُ: وَمَا زِلْتِ بِي يَا بُثْنُ حَتَّى لَوَ انَّنِي مِنَ الشَّوْقِ أَسَتَبْكِي الْحَمَامَ بَكَى لِيَا وَمَا زَادَنِي الْوَاشُونَ إِلَّا صَبَابَةً وَلَا كَثْرَةُ النَّاهِينَ إِلَّا تَمَادِيَا وَمَا أَحْدَثَ النَّأْيُ الْمُفَرِّقُ بَيْنَنَا سُلُوًّا وَلَا طُولُ اللَّيَالِي تَقَالِيَا أَلَمْ تَعْلَمِي يَا عَذْبَةَ الرِّيقِ أَنَّنِي أَظَلُّ إِذَا لَمْ أَلْقَ وَجْهَكِ صَادِيَا لَقَدْ خِفْتُ أَنْ أَلْقَى الْمَنِيَّةَ بَغْتَةً وَفِي النَّفْسِ حَاجَاتٌ إِلَيْكِ كَمَا هِيَا وَمِمَّا أَوْرَدَهُ لَهُ الْقَاضِي ابْنُ خَلِّكَانَ فِي الْوَفِيَّاتِ قَوْلُهُ: إِنِّي لَأَحْفَظُ غَيْبَكُمْ وَيَسُرُّنِي لَوْ تَعْلَمِينَ بِصَالِحٍ أَنْ تَذْكُرِي إِلَى أَنْ قَالَ: مَا أَنْتِ وَالْوَعْدُ الَّذِي تَعِدِينَنِي إِلَّا كَبَرْقِ سَحَابَةٍ لَمْ تُمْطِرِ وَقَوْلُهُ - وَرُوِيَ لِعُمَرَ بْنِ أَبِي رَبِيعَةَ فِيمَا نَقَلَهُ ابْنُ عَسَاكِرَ -: مَا زِلْتُ أَبْغِي الْحَيَّ أَتْبَعُ فَلَّهُمْ حَتَّى دُفِعْتُ إِلَى رَبِيبَةِ هَوْدَجِ فَدَنَوْتُ مُخْتَفِيًا أُلِمُّ بِبَيْتِهَا حَتَّى وَلَجْتُ إِلَى خَفِيِّ الْمَوْلِجِ قَالَتْ وَعَيْشِ أَخِي وَنِعْمَةِ وَالِدِي لَأُنَبِّهَنَّ الْحَيَّ إِنْ لَمْ تَخْرُجِ فَتَنَاوَلَتْ رَأْسِي لِتَعْرِفَ مَسَّهُ بِمُخَضَّبِ الْأَطْرَافِ غَيْرِ مُشَنَّجِ فَخَرَجْتُ خِيفَةَ أَهْلِهَا فَتَبَسَّمَتْ فَعَلِمْتُ أَنَّ يَمِينَهَا لَمْ تَحَرَّجِ فَلَثَمْتُ فَاهَا آخِذًا بِقُرُونِهَا شُرْبَ النَّزِيفِ بِبَرْدِ مَاءِ الْحَشْرَجِ قَالَ كُثَيِّرُ عَزَّةَ: لَقِيَنِي جَمِيلُ بُثَيْنَةَ، فَقَالَ: مِنْ أَيْنَ أَقْبَلْتَ؟ فَقُلْتُ: مِنْ عِنْدِ هَذِهِ الْحَبِيبَةِ. فَقَالَ: وَإِلَى أَيْنَ؟ فَقُلْتُ: إِلَى هَذِهِ الْحَبِيبَةِ - يَعْنِي عَزَّةَ - فَقَالَ: أَقْسَمْتُ عَلَيْكَ لَمَا رَجَعْتَ إِلَى بُثَيْنَةَ فَوَاعَدْتَهَا لِي; فَإِنَّ لِي مِنْ أَوَّلِ الصَّيْفِ مَا رَأَيْتُهَا، وَكَانَ آخِرُ عَهْدِي بِهَا بِوَادِي الْقُرَى، وَهِيَ تَغْسِلُ هِيَ وَأُمُّهَا ثَوْبًا، فَتَحَادَثْنَا إِلَى الْغُرُوبِ. قَالَ كُثَيِّرٌ: فَرَجَعْتُ حَتَّى أَنَخْتُ بِهِمْ، فَقَالَ أَبُو بُثَيْنَةَ: مَا رَدَّكَ يَا ابْنَ أَخِي؟ فَقُلْتُ: أَبْيَاتٌ قُلْتُهَا، فَرَجَعْتُ لِأَعْرِضَهَا عَلَيْكَ، فَقَالَ: وَمَا هِيَ؟ فَأَنْشَدْتُهُ، وَبُثَيْنَةُ تَسْمَعُ مِنْ وَرَاءِ الْحِجَابِ: فَقُلْتُ لَهَا يَا عَزُّ أَرْسَلَ صَاحِبِي إِلَيْكِ رَسُولًا وَالرَّسُولُ مُوَكَّلُ بِأَنْ تَجْعَلِي بَيْنِي وَبَيْنَكِ مَوْعِدًا وَأَنْ تَأْمُرِينِي مَا الَّذِي فِيهِ أَفْعَلُ وَآخِرُ عَهْدِي مِنْكِ يَوْمَ لَقِيتِنِي بِأَسْفَلِ وَادِي الدَّوْمِ وَالثَّوْبُ يُغْسَلُ قَالَ: فَضَرَبَتْ بُثَيْنَةُ جَانِبَ خَدْرِهَا، وَقَالَتِ: اخْسَأْ، اخْسَأْ. فَقَالَ أَبُوهَا: مَهْيَمْ؟ فَقَالَتْ: كَلْبٌ يَأْتِينَا إِذَا نَامَ النَّاسُ، مِنْ وَرَاءِ الرَّابِيَةِ. ثُمَّ قَالَتْ لِجَارِيَتِهَا: ابْغِينَا مِنَ الدَّوْمَاتِ حَطَبًا لِيُشْوَى بِهِ لِكُثَيِّرٍ شَاةٌ. فَقُلْتُ: أَنَا أَعْجَلُ مِنْ ذَلِكَ. وَانْطَلَقْتُ إِلَى جَمِيلٍ، فَقُلْتُ: مَوْعِدُكُ الدَّوْمَاتُ. قَالَ: فَلَمَّا كَانَ اللَّيْلُ أَقْبَلَتْ بُثَيْنَةُ إِلَى الْمَكَانِ الَّذِي وَاعَدَتْهُ إِلَيْهِ، وَجَاءَ جَمِيلٌ، وَكُنْتُ مَعَهُمْ، فَمَا رَأَيْتُ لَيْلَةً أَعْجَبَ مِنْهَا، وَلَا أَحْسَنَ مُنَادِمَاتٍ، وَانْفَضَّ ذَلِكَ الْمَجْلِسُ وَمَا أَدْرِي أَيُّهُمَا أَفْهَمُ لِمَا فِي ضَمِيرِ صَاحِبِهِ مِنْهُ. وَذَكَرَ الزُّبَيْرُ بْنُ بَكَّارٍ عَنْ عَبَّاسِ بْنِ سَهْلٍ السَّاعِدِيِّ أَنَّهُ دَخَلَ عَلَى جَمِيلٍ وَهُوَ يَمُوتُ فَقَالَ لَهُ: مَا تَقُولُ فِي رَجُلٍ لَمْ يَشْرَبِ الْخَمْرَ قَطُّ، وَلَمْ يَزْنِ قَطُّ، وَلَمْ يَسْرِقْ، وَلَمْ يَقْتُلِ النَّفْسَ، وَهُوَ يَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ. قَالَ: أَظُنُّهُ قَدْ نَجَا، وَأَرْجُو لَهُ الْجَنَّةَ، فَمَنْ هَذَا؟ قَالَ: أَنَا. فَقُلْتُ: وَاللَّهِ مَا أَظُنُّكَ سَلِمْتَ، وَأَنْتَ تُشَبِّبُ مُنْذُ عِشْرِينَ سَنَةً بِبُثَيْنَةَ. فَقَالَ: لَا نَالَتْنِي شَفَاعَةُ مُحَمَّدٍ ﷺ وَإِنِّي لَفِي أَوَّلِ يَوْمٍ مِنْ أَيَّامِ الْآخِرَةِ وَآخَرِ يَوْمٍ مِنْ أَيَّامِ الدُّنْيَا إِنْ كُنْتُ وَضَعْتُ يَدِي عَلَيْهَا بِرِيبَةٍ. قَالَ: فَمَا بَرِحْنَا حَتَّى مَاتَ. قُلْتُ: كَانَتْ وَفَاتُهُ بِمِصْرَ; لِأَنَّهُ كَانَ قَدْ قَدِمَ عَلَى عَبْدِ الْعَزِيزِ بْنِ مَرْوَانَ، فَأَكْرَمَهُ وَسَأَلَهُ عَنْ حُبِّهِ بُثَيْنَةَ، فَقَالَ: شَدِيدٌ، وَاسْتَنْشَدَهُ مِنْ أَشْعَارِهِ وَمَدَائِحِهِ فَأَنْشَدَهُ، فَوَعَدَهُ أَنْ يَجْمَعَ بَيْنَهُ وَبَيْنَهَا، فَعَاجَلَتْهُ الْمَنِيَّةُ فِي سَنَةِ ثِنْتَيْنِ وَثَمَانِينَ، رَحِمَهُ اللَّهُ آمِينَ. وَقَدْ ذَكَرَ الْأَصْمَعِيُّ، عَنْ رَجُلٍ، أَنَّ جَمِيلًا قَالَ لَهُ: هَلْ أَنْتَ مُبْلِغٌ عَنِّي رِسَالَةً إِلَى حَيِّ بُثَيْنَةَ، وَلَكَ مَا عِنْدِي؟ قَالَ: نَعَمْ. قَالَ: إِذَا أَنَا مُتُّ فَارْكَبْ نَاقَتِي، وَالْبَسْ حُلَّتِي هَذِهِ. وَأَمَرَهُ أَنْ يَقُولَ أَبْيَاتًا مِنْهَا قَوْلُهُ: قُومِي بُثَيْنَةَ فَانْدُبِي بِعَوِيلِ وَابْكِ خَلِيلًا دُونَ كُلِّ خَلِيلِ فَلَمَّا انْتَهَى إِلَى حَيِّهِمْ أَنْشَدَ الْأَبْيَاتَ، قَالَ: فَخَرَجَتْ بُثَيْنَةُ كَأَنَّهَا بَدْرٌ بَدَا فِي دُجْنَةٍ، وَهِيَ تَتَثَنَّى فِي مَرْطِهَا، فَقَالَتْ لَهُ: وَيْحَكَ إِنْ كُنْتَ صَادِقًا فَقَدْ قَتَلْتَنِي، وَإِنْ كُنْتَ كَاذِبًا فَقَدْ فَضَحْتَنِي. فَقُلْتُ: بَلَى، وَاللَّهِ صَادِقٌ، وَهَذِهِ حُلَّتُهُ وَنَاقَتُهُ. فَلَمَّا تَحَقَّقَتْ ذَلِكَ صَاحَتْ بِأَعْلَى صَوْتِهَا، وَصَكَّتْ وَجْهَهَا، وَاجْتَمَعَ نِسَاءُ الْحَيِّ إِلَيْهَا يَبْكِينَ مَعَهَا، ثُمَّ صَعِقَتْ مَغْشِيًّا عَلَيْهَا، ثُمَّ أَفَاقَتْ، وَهِيَ تَقُولُ: وَإِنَّ سُلُوِّي عَنْ جَمِيلٍ لِسَاعَةٍ مِنَ الدَّهْرِ مَا حَانَتْ وَلَا حَانَ حِينُهَا سَوَاءٌ عَلَيْنَا يَا جَمِيلُ بْنُ مَعْمَرٍ إِذَا مُتَّ بَأْسَاءُ الْحَيَاةِ وَلِينُهَا قَالَ الرَّجُلُ: فَمَا رَأَيْتُ أَكْثَرَ بَاكِيًا وَلَا بَاكِيَةً مِنْ يَوْمئِذٍ. وَرَوَى ابْنُ عَسَاكِرَ عَنْهُ أَنَّهُ قِيلَ لَهُ بِدِمَشْقَ: لَوْ تَرَكْتَ الشِّعْرَ وَحَفِظْتَ الْقُرْآنَ؟ فَقَالَ: هَذَا أَنَسُ بْنُ مَالِكٍ يُخْبِرُنِي عَنْ رَسُولِ اللَّهِ ﷺ أَنَّهُ قَالَ: إِنَّ مِنَ الشِّعْرِ لِحِكْمَةً. أَبُو حَفْصٍ الْقُرَشِيُّ التَّمِيمِيُّ عُمَرُ بْنُ عَبِيدِ اللَّهِ بْنِ مَعْمَرِ بْنِ عُثْمَانَ، أَبُو حَفْصٍ الْقُرَشِيُّ التَّمِيمِيُّ أَحَدُ الْأَجْوَادِ، وَالْأُمَرَاءِ الْأَمْجَادِ، فُتِحَتْ عَلَى يَدَيْهِ بُلْدَانٌ كَثِيرَةٌ، وَكَانَ نَائِبًا لِابْنِ الزُّبَيْرِ عَلَى الْبَصْرَةِ، وَقَدْ فَتَحَ كَابُلَ مَعَ عَبْدِ اللَّهِ بْنِ خَازِمٍ، وَهُوَ الَّذِي قَتَلَ قُطْرِيَّ بْنَ الْفُجَاءَةِ. رَوَى عَنِ ابْنِ عُمَرَ وَجَابِرٍ وَغَيْرِهِمَا، وَعَنْهُ عَطَاءُ بْنُ أَبِي رَبَاحٍ، وَابْنُ عَوْنٍ. وَوَفَدَ عَلَى عَبْدِ الْمَلِكِ، فَتُوُفِّيَ بِدِمَشْقَ سَنَةَ ثِنْتَيْنِ وَثَمَانِينَ، قَالَهُ الْمَدَائِنِيُّ. وَحُكِيَ أَنَّ رَجُلًا اشْتَرَى جَارِيَةً كَانَتْ تُحْسِنُ الْقُرْآنَ وَالشِّعْرَ وَغَيْرَهُ، فَأَحَبَّهَا حُبًّا شَدِيدًا، وَأَنْفَقَ عَلَيْهَا مَالَهُ كُلَّهُ حَتَّى أَفْلَسَ، وَلَمْ يَبْقَ لَهُ شَيْءٌ سِوَى هَذِهِ الْجَارِيَةِ، فَقَالَتْ لَهُ الْجَارِيَةُ: قَدْ أَرَى مَا بِكَ مِنْ قِلَّةِ الشَّيْءِ، فَلَوْ بِعْتَنِي وَانْتَفَعْتَ بِثَمَنِي صَلُحَ حَالُكَ، فَبَاعَهَا لِعُمَرَ بْنِ عُبَيْدِ اللَّهِ هَذَا - وَهُوَ يَوْمئِذٍ أَمِيرُ الْبَصْرَةِ - بِمِائَةِ أَلْفِ دِرْهَمٍ، فَلَمَّا قَبَضَ الْمَالَ نَدِمَ وَنَدِمَتِ الْجَارِيَةُ، فَأَنْشَأَتْ تُخَاطِبُ مَوْلَاهَا الَّذِي بَاعَهَا: هَنِيئًا لَكَ الْمَالُ الَّذِي قَدْ أَخَذْتَهُ وَلَمْ يَبْقَ فِي كَفِّي إِلَّا تَفَكُّرِي أَقُولُ لِنَفْسِي وَهِيَ فِي كَرْبِ غَشْيَةٍ أَقَلِّي فَقَدْ بَانَ الْخَلِيطُ أَوْ أَكْثَرِي إِذَا لَمْ يَكُنْ فِي الْأَمْرِ عِنْدَكِ حِيلَةٌ وَلَمْ تَجِدِي بُدًّا مِنَ الصَّبْرِ فَاصْبِرِي فَأَجَابَهَا سَيِّدُهَا، فَقَالَ: وَلَوْلَا قُعُودُ الدَّهْرِ بِي عَنْكِ لَمْ يَكُنْ لِفُرْقَتِنَا شَيْءٌ سِوَى الْمَوْتِ فَاعْذُرِي أَءُوبُ بِحُزْنٍ مِنْ فِرَاقِكِ مُوجِعٍ أُنَاجِي بِهِ قَلْبًا طَوِيلَ التَّذَكُّرِ عَلَيْكِ سَلَامٌ لَا زِيَارَةَ بَيْنَنَا وَلَا وَصْلَ إِلَّا أَنْ يَشَاءَ ابْنُ مَعْمَرِ فَلَمَّا سَمِعَهُمَا ابْنُ مَعْمَرٍ قَدْ شَبَّبَتْ، قَالَ: وَاللَّهِ لَا فَرَقْتُ بَيْنَ مُحِبَّيْنِ أَبَدًا. ثُمَّ أَعْطَاهُ الْمَالَ - وَهُوَ مِائَةُ أَلْفٍ - وَالْجَارِيَةَ; لَمَّا رَأَى مِنْ تَوَجُّعِهِمَا عَلَى فِرَاقِ كُلٍّ مِنْهُمَا صَاحِبَهُ، فَأَخَذَ الرِّجْلُ الْجَارِيَةَ وَثَمَنَهَا وَانْطَلَقَ. تُوُفِّيَ عُمَرُ بْنُ عُبَيْدِ اللَّهِ بْنِ مَعْمَرٍ هَذَا بِدِمَشْقَ بِالطَّاعُونِ، وَصَلَّى عَلَيْهِ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ، وَمَشَى فِي جِنَازَتِهِ، وَحَضَرَ دَفْنَهُ، وَأَثْنَى عَلَيْهِ بَعْدَ مَوْتِهِ، وَكَانَ لَهُ مِنَ الْوَلَدِ طَلْحَةُ، وَهُوَ مِنْ سَادَاتِ قُرَيْشٍ، تَزَوَّجَ فَاطِمَةَ بِنْتَ الْقَاسِمِ بْنِ مُحَمَّدِ بْنِ جَعْفَرٍ عَلَى صَدَاقٍ أَرْبَعِينَ أَلْفِ دِينَارٍ، فَأَوْلَدَهَا إِبْرَاهِيمَ وَرَمْلَةَ، فَتَزَوَّجَ رَمْلَةَ إِسْمَاعِيلُ بْنُ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ عَلَى صَدَاقٍ مِائَةِ أَلْفِ دِينَارٍ، رَحِمَهُمُ اللَّهُ. كُمَيْلُ بْنُ زِيَادِ بْنِ نَهِيكِ بْنِ الْهَيْثَمِ كُمَيْلُ بْنُ زِيَادِ بْنِ نَهِيكِ بْنِ الْهَيْثَمِ، النَّخَعِيُّ الْكُوفِيُّ رَوَى عَنْ عُمَرَ وَعُثْمَانَ وَعَلِيٍّ وَابْنِ مَسْعُودٍ وَأَبِي هُرَيْرَةَ، وَشَهِدَ مَعَ عَلَيٍّ صِفِّينَ، وَكَانَ شُجَاعًا فَاتِكًا، وَزَاهِدًا عَابِدًا، قَتَلَهُ الْحَجَّاجُ فِي هَذِهِ السَّنَةِ، - وَقَدْ عَاشَ مِائَةَ سَنَةٍ - قَتَلَهُ صَبْرًا بَيْنَ يَدَيْهِ، وَإِنَّمَا نَقَمَ عَلَيْهِ; لِأَنَّهُ طَلَبَ مِنْ عُثْمَانَ بْنِ عَفَّانَ الْقِصَاصَ مِنْ لَطْمَةٍ لَطَمَهَا إِيَّاهُ، فَلَمَّا أَمْكَنَهُ عُثْمَانُ مِنْ نَفْسِهِ عَفَا عَنْهُ، فَقَالَ لَهُ الْحَجَّاجُ: أَوَ مِثْلُكَ يَسْأَلُ مِنْ أَمِيرِ الْمُؤْمِنِينَ الْقِصَاصَ؟ ثُمَّ أَمَرَ فَضُرِبَتْ عُنُقُهُ. قَالُوا: وَذَكَرَ الْحَجَّاجُ عَلِيًّا فِي غُبُونِ ذَلِكَ فَنَالَ مِنْهُ، وَصَلَّى عَلَيْهِ كُمَيْلٌ، فَقَالَ لَهُ الْحَجَّاجُ: وَاللَّهِ لَأَبْعَثَنَّ إِلَيْكَ مَنْ يُبْغِضُ عَلِيًّا أَكْثَرَ مِمَّا تُحِبُّهُ أَنْتَ. فَأَرْسَلَ إِلَيْهِ ابْنَ أَدْهَمَ، وَكَانَ مِنْ أَهْلِ حِمْصَ، وَيُقَالُ: أَبَا الْجَهْمِ بْنَ كِنَانَةَ، فَضَرَبَ عُنُقَهُ. وَقَدْ رَوَى عَنْ كُمَيْلٍ جَمَاعَةٌ كَثِيرَةٌ مِنَ التَّابِعِينَ، وَلَهُ الْأَثَرُ الْمَشْهُورُ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ الَّذِي أَوَّلُهُ: الْقُلُوبُ أَوْعِيَةٌ، فَخَيْرُهَا أَوْعَاهَا. وَهُوَ طَوِيلٌ، قَدْ رَوَاهُ جَمَاعَةٌ مِنَ الْحُفَّاظِ الثِّقَاتِ، وَفِيهِ مَوَاعِظُ وَكَلَامٌ حَسَنٌ، رَضِيَ اللَّهُ عَنْ قَائِلِهِ. زَاذَانُ أَبُو عَمْرٍو الْكِنْدِيُّ زَاذَانُ أَبُو عَمْرٍو الْكِنْدِيُّ أَحَدُ التَّابِعِينَ، كَانَ أَوَّلًا يَشْرَبُ الْمُسْكِرَ وَيَضْرِبُ بِالطُّنْبُورِ، فَرَزَقَهُ اللَّهُ التَّوْبَةَ عَلَى يَدِ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ، وَحَصَلَتْ لَهُ إِنَابَةٌ وَرُجُوعٌ إِلَى الْحَقِّ، وَخَشْيَةٌ شَدِيدَةٌ، حَتَّى كَانَ فِي الصَّلَاةِ كَأَنَّهُ خَشَبَةٌ. وَقَالَ مَرَّةً: إِنِّي جَائِعٌ. فَنَزَلَ عَلَيْهِ مِنَ الرَّوْزَنَةِ رَغِيفٌ مِثْلُ الرَّحَا. وَهُوَ ثِقَةٌ عِنْدَ ابْنِ مَعِينٍ وَغَيْرِهِ. قَالَ خَلِيفَةُ: تُوَفِّيَ سَنَةَ ثِنْتَيْنِ وَثَمَانِينَ. زِرُّ بْنُ حُبَيْشٍ قَالَ خَلِيفَةُ: وَفِيهَا تُوُفِّيَ زِرُّ بْنُ حُبَيْشٍ، أَحَدُ أَصْحَابِ ابْنِ مَسْعُودٍ وَعَائِشَةَ، وَقَدْ أَتَتْ عَلَيْهِ مِائَةٌ وَعِشْرُونَ سَنَةً. وَقَالَ أَبُو عُبَيْدٍ: مَاتَ سَنَةَ إِحْدَى وَثَمَانِينَ. وَقِيلَ سَنَةُ سَبْعٍ وَسَبْعِينَ. أُمُّ الدَّرْدَاءِ الصُّغْرَى أُمُّ الدَّرْدَاءِ الصُّغْرَى اسْمُهَا هُجَيْمَةُ، وَيُقَالُ: جُهَيْمَةُ، تَابِعِيَّةٌ عَابِدَةٌ عَالِمَةٌ فَقِيهَةٌ، كَانَ الرِّجَالُ يَقْرَءُونَ عَلَيْهَا وَيَتَفَقَّهُونَ فِي الْحَائِطِ الشَّمَالِيِّ بِجَامِعِ دِمَشْقَ وَكَانَ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ يَجْلِسُ فِي حَلْقَتِهَا مَعَ الْمُتَفَقِّهَةِ، يَشْتَغِلُ عَلَيْهَا وَهُوَ خَلِيفَةٌ، ؓ. وَفِيهَا قُتِلَ عَبْدُ اللَّهِ بْنُ شَدَّادِ بْنِ الْهَادِ اللَّيْثِيُّ بِدُجَيْلٍ. وَفِيهَا مَاتَ أَبُو الْجَوْزَاءِ أَوْسُ بْنُ عَبْدِ اللَّهِ الرِّبْعِيُّ، وَعَطَاءُ بْنُ عَبْدِ اللَّهِ السَّلِيمِيُّ الْعَابِدُ. ( السَّلِيمِيُّ بِفَتْحِ السِّينِ الْمُهْمَلَةِ، وَكَسْرِ اللَّامِ ). وَفِيهَا مَاتَ أَبُو أُمَامَةَ الْبَاهِلِيُّ، وَقِيلَ: سَنَةَ إِحْدَى وَتِسْعِينَ. خَالِدُ بْنُ يَزِيدَ بْنِ مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ خَالِدُ بْنُ يَزِيدَ بْنِ مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ: كَانَ مِنْ رِجَالَاتِ قُرَيْشٍ وَالْمَعْدُودِينَ مِنْ كُبَرَائِهِمْ سَخَاءً وَفَصَاحَةً وَعَقْلًا. وَكَانَ قَدْ شَغَلَ نَفْسَهُ بِعَمَلِ الْكِيمْيَاءِ، فَضَاعَ زَمَانُهُ. وَكَانَ مَرْوَانُ بْنُ الْحَكَمِ قَدْ تَزَوَّجَ أُمَّهُ أُمَّ خَالِدٍ لِأَجْلِ أَنَّ النَّاسَ كَانُوا يَنْظُرُونَ إِلَى خَالِدٍ لِمَكَانِ أَبِيهِ، وَكَانَ مَرْوَانُ يُطْمِعُهُ فِي بَعْضِ الْأَمْرِ ثُمَّ بَدَا لَهُ فَعَقَدَ لِابْنَيْهِ عَبْدِ الْمَلِكِ وَعَبْدِ الْعَزِيزِ، وَأَخَذَ يَضَعُ مِنْ خَالِدٍ حَتَّى شَتَمَهُ يَوْمًا وَذَكَرَ أُمَّهُ بِالْقُبْحِ - عَلَى مَا ذَكَرْنَا فِي أَخْبَارِ مَرْوَانَ بْنِ الْحَكَمِ - فَكَانَ ذَلِكَ سَبَبَ قَتْلِ مَرْوَانَ. وَعَنْ أَبِي عُبَيْدَةَ مَعْمَرُ بْنُ الْمُثَنَّى، قَالَ: حَجَّ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ وَحَجَّ مَعَهُ خَالِدُ بْنُ يَزِيدَ بْنِ مُعَاوِيَةَ، وَكَانَ مِنْ رِجَالَاتِ قُرَيْشٍ الْمَعْدُودِينَ وَعُلَمَائِهِمْ. وَكَانَ عَظِيمَ الْقَدْرِ عِنْدَ عَبْدِ الْمَلِكِ. فَبَيْنَا هُوَ يَطُوفُ بِالْبَيْتِ إِذْ بَصُرَ بِرَمَلَةَ بِنْتِ الزُّبَيْرِ بْنِ الْعَوَّامِ فَعَشِقَهَا عِشْقًا شَدِيدًا، وَوَقَعَتْ بِقَلْبِهِ وُقُوعًا مُتَمَكِّنًا. فَلَمَّا أَرَادَ عَبْدُ الْمَلِكِ الْقُفُولَ هَمَّ خَالِدٌ بِالتَّخَلُّفِ عَنْهُ، فَوَقَعَ بِقَلْبِ عَبْدِ الْمَلِكِ تَهْمُهُ، فَبَعَثَ إِلَيْهِ يَسْأَلُهُ عَنْ أَمْرِهِ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، رَمَلْةُ بِنْتُ الزُّبَيْرِ رَأَيْتُهَا تَطُوفُ بِالْبَيْتِ قَدْ أَذْهَبَتْ عَقْلِي، وَاللَّهِ مَا أَبْدَيْتُ لَكَ مَا بِي حَتَّى عِيلَ صَبْرِي، فَلَقَدْ عَرَضْتُ النَّوْمَ عَلَى عَيْنِي فَلَمْ تَقْبَلْهُ، وَالسُّلُوَّ عَلَى قَلْبِي فَامْتَنَعَ مِنْهُ، فَأَطَالَ عَبْدُ الْمَلِكِ التَّعَجُّبَ مِنْ ذَلِكَ وَقَالَ: مَا كُنْتُ أَقُولُ إِنَّ الْهَوَى يَسْتَأْسِرُ مِثْلَكَ، فَقَالَ: وَإِنِّي لَأَشَدُّ تَعَجُّبًا مِنْ تَعَجُّبِكَ مِنِّي، وَلَقَدْ كُنْتُ أَقُولُ إِنَّ الْهَوَى لَا يَتَمَكَّنُ إِلَّا مِنْ صِنْفَيْنِ مِنَ النَّاسِ: الشُّعَرَاءُ، وَالْأَعْرَابُ. فَأَمَّا الشُّعَرَاءُ فَإِنَّهُمْ أَلْزَمُوا قُلُوبَهُمُ الْفِكْرَ فِي النِّسَاءِ وَالْغَزَلِ، فَمَالَ طَمَعُهُمْ إِلَى النِّسَاءِ، فَضَعُفَتْ قُلُوبُهُمْ عَنْ دَفْعِ الْهَوَى فَاسْتَسْلَمُوا لَهُ مُنْقَادِينَ. وَأَمَّا الْأَعْرَابُ، فَإِنَّ أَحَدَهُمْ يَخْلُو بِامْرَأَتِهِ فَلَا يَكُونُ الْغَالِبُ عَلَيْهِ غَيْرُ حُبِّهِ لَهَا، وَلَا يَشْغَلُهُ شَيْءٌ عَنْهُ، فَضَعُفُوا عَنْ دَفْعِ الْهَوَى، فَتَمَكَّنَ مِنْهُمْ. وَجُمْلَةُ أَمْرِي مَا رَأَيْتُ نَظْرَةً حَالَتْ بَيْنِي وَبَيْنَ الْحَرَمِ، وَحَسَنَّتْ عِنْدِي رُكُوبَ الْإِثْمِ مِثْلَ نَظْرَتِي هَذِهِ. فَتَبَسَّمَ عَبْدُ الْمَلِكِ وَقَالَ: أَوَ كُلُّ هَذَا قَدْ بَلَغَ بِكَ، فَقَالَ: وَاللَّهِ مَا عَرَفَتْنِي هَذِهِ الْبَلِيَّةُ قَبْلَ وَقْتِي هَذَا، فَوَجَّهَ عَبْدُ الْمَلِكِ إِلَى آلِ الزُّبَيْرِ يَخْطُبُ رَمْلَةَ عَلَى خَالِدٍ، فَذَكَرُوا لَهَا ذَلِكَ فَقَالَتْ: لَا وَاللَّهِ، أَوْ يُطَلِّقُ نِسَاءَهُ، فَطَلَّقَ امْرَأَتَيْنِ كَانَتَا عِنْدَهُ، إِحْدَاهُمَا مِنْ قُرَيْشٍ وَالْأُخْرَى مِنَ الْأَزْدِ، وَظَعَنَ بِهَا إِلَى الشَّامِ. وَفِيهَا يَقُولُ: أَلَيْسَ يَزِيدُ الشَّوْقُ فِي كُلِّ لَيْلَةٍ وَفِي كُلِّ يَوْمٍ مِنْ حَبِيبَتِنَا قُرْبَا خَلِيلَيَّ مَا مِنْ سَاعَةٍ تَذْكُرَانِهَا مِنَ الدَّهْرِ إِلَّا فَرَّجَتْ عَنِّيَ الْكَرْبَا أُحِبُّ بَنِي الْعَوَامِّ طُرًّا لِحُبِّهَا وَمِنْ أَجْلِهَا أَحْبَبْتُ أَخْوَالَهَا كَلْبَا تَجُولُ خَلَاخِيلُ النِّسَاءِ وَلَا أَرَى لِرَمْلَةَ خَلْخَالًا يَجُولُ وَلَا قَلْبَا وَقَدْ زَادَ بَعْضُ أَعْدَائِهِ فِي هَذِهِ الْأَبْيَاتِ: فَإِنْ تُسْلِمِي نُسْلِمْ وَإِنْ تَتَنَصَّرِي يَخُطُّ رِجَالٌ بَيْنَ أَعْيُنِهِمْ صُلْبَا فَلَمَّا سَمِعَ الْبَيْتَ قَالَ مَنْ قَالَهُ: لَعْنَةُ اللَّهِ [عَلَيْهِ] وَعَلَى مَنْ يُجِيبُهُ. قَالَ: الزُّبَيْرُ بْنُ بَكَّارٍ، دَخَلَتْ رَمْلَةُ بِنْتُ الزُّبَيْرِ عَلَى عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ، وَكَانَتْ عِنْدَ خَالِدِ بْنِ يَزِيدَ بْنِ مُعَاوِيَةَ، فَقَالَ لَهَا: يَا رَمْلَةُ، غَرَّنِي عُرْوَةُ مِنْكِ، فَقَالَتْ: لَمْ يَغْرُرْكَ وَلَكِنْ نَصَحَكَ، إِنَّكَ قَتَلْتَ مُصْعَبًا أَخِي، فَلَمْ يَأْمَنِّي عَلَيْكَ. وَكَانَ عَبْدُ الْمَلِكِ أَرَادَ أَنْ يَتَزَوَّجَهَا، فَقَالَ لَهُ عُرْوَةُ: لَا أَرَى ذَلِكَ لَكَ. وَكَانَ الْحَجَّاجُ قَدْ بَعَثَ إِلَى خَالِدٍ: مَا كُنْتُ أَرَاكَ تَخْطُبُ إِلَى آلِ الزُّبَيْرِ حَتَّى تُشَاوِرَنِي، فَكَيْفَ خَطَبَتْ إِلَى قَوْمٍ لَيْسُوا بِأَكْفَائِكَ، وَهُمُ الَّذِينَ نَازَعُوا أَبَاكَ عَلَى الْخِلَافَةِ وَرَمَوْهُ بِكُلِّ قَبِيحَةٍ. فَقَالَ لِرَسُولِهِ: ارْجِعْ فَقُلْ لَهُ: مَا كُنْتُ أَرَى أَنَّ الْأُمُورَ بَلَغَتْ بِكَ إِلَى أَنْ أُؤَامِرَكَ فِي خُطْبَةِ النِّسَاءِ، وَأَمَّا قَوْلُكَ: نَازَعُوا أَبَاكَ وَشَهِدُوا عَلَيْهِ بِالْقَبِيحِ، فَإِنَّهَا قُرَيْشٌ تَتَقَارَعُ، فَإِذَا أَقَرَّ اللَّهُ الْحَقَّ مَقَرَّهُ تَعَاطَفُوا وَتَرَاحَمُوا. وَأَمَّا قَوْلُكَ: لَيْسُوا لَكَ بِأَكْفَاءَ. فَقَبَّحَكَ اللَّهُ يَا حَجَّاجُ مَا أَقَلَّ عِلْمَكَ بِأَنْسَابِ قُرَيْشٍ، أَيَكُونُ الْعَوَامُّ كُفْؤًا لِعَبْدِ الْمُطَّلِبِ بْنِ هَاشِمٍ حَتَّى يَتَزَوَّجَ صَفِيَّةَ وَيَتَزَوَّجَ رَسُولُ اللَّهِ ﷺ خَدِيجَةَ، وَلَا تَرَاهُمْ أَكْفَاءَ لِأَبِي سُفْيَانَ. وَلَمَّا قَدِمَ الْحَجَّاجُ عَلَى عَبْدِ الْمَلِكِ مَرَّ بِخَالِدٍ فَقَالَ لَهُ رَجُلٌ: مَنْ هَذَا؟ فَقَالَ خَالِدٌ كَالْمُسْتَهْزِئِ بِهِ: هَذَا عَمْرُو بْنُ الْعَاصِ فَرَجَعَ الْحَجَّاجُ إِلَيْهِ فَقَالَ: مَا أَنَا بِعَمْرِو بْنِ الْعَاصِ وَلَكِنِّي ابْنُ الْغَطَارِيفِ مِنْ ثَقِيفٍ، وَالْعَقَائِلِ مِنْ قُرَيْشٍ، وَلَقَدْ ضَرَبْتُ بِسَيْفِي هَذَا أَكْثَرَ مِنْ مِائَةِ أَلْفٍ كُلُّهُمْ يَشْهَدُ أَنَّ أَبَاكَ وَأَنْتَ وَجَدُّكَ مِنْ أَهْلِ النَّارِ، ثُمَّ لَمْ آخُذْ لِذَلِكَ عِنْدَكَ شُكْرًا. طَلْقُ بْنُ حَبِيبٍ الْعَنْزِيُّ وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ. طَلْقُ بْنُ حَبِيبٍ الْعَنْزِيُّ: رَوَى عَنِ ابْنِ عَبَّاسٍ، وَجَابِرٍ، وَكَانَ مُتَعَبِّدًا. عَنِ الْحَجَّاجِ بْنِ يَزِيدَ، قَالَ: كَانَ طَلْقُ بْنُ حَبِيبٍ يَقُولُ: إِنِّي لَأُحِبُّ أَنْ أَقُومَ لِلَّهِ حَتَّى أَشْتَكِيَ ظَهْرِي، فَيَقُومُ فَيَبْتَدِئُ بِالْقُرْآنِ حَتَّى يَبْلُغَ الْحِجْرَ ثُمَّ يَرْكَعُ.
✧ Al-Muhallab b. Abī Ṣufrah In this year occurred the death of al-Muhallab b. Abī Ṣufrah. He is al-Muhallab b. Abī Ṣufrah Ẓālim, Abū Saʿīd al-Azdī, one of the nobles of the people of al-Baṣrah, their notables, shrewd men, generous and munificent ones. He was born in the year of the conquest. They used to dwell between ʿUmān and al-Baḥrayn. His people had apostatized, so ʿIkrimah b. Abī Jahl fought them, defeated them, and sent them to al-Ṣiddīq. Among them were Abū Ṣufrah and his son al-Muhallab, a boy who had not yet reached the age of sin. Then al-Muhallab settled in al-Baṣrah. He had raided the land of India in the days of Muʿāwiyah in the year forty-four, and he governed al-Jazīrah for Ibn al-Zubayr in the year sixty-eight. Then he took charge of the war against the Khawārij at the beginning of al-Ḥajjāj's rule, and killed in a single battle four thousand eight hundred of them, so his standing with al-Ḥajjāj became great. He was virtuous, brave, generous, loved praise, and had fine sayings. Among them: "What an excellent trait is generosity! It covers the flaw of the noble, raises the lowliness of the humble, and endears the one who was renounced." He also said: "Two traits please me in a man: that I see his intellect surpassing his tongue, and that I do not see his tongue surpassing his intellect." Al-Muhallab died while on campaign at Marw al-Rūdh, at the age of seventy-six, may God have mercy on him. He had ten children: Yazīd, Ziyād, al-Mufaḍḍal, Mudrik, Ḥabīb, al-Mughīrah, Qabīṣah, Muḥammad, Hind, and Fāṭimah. Al-Muhallab died in Dhū al-Ḥijjah of that year. He was among the brave, had praiseworthy stances, and famous campaigns against the Turks, the Azāriqah, and other kinds of Khawārij. He entrusted the matter after him to his son Yazīd b. al-Muhallab over the governorship of Khurāsān, and al-Ḥajjāj and ʿAbd al-Malik b. Marwān confirmed that for him. Asmāʾ b. Khārijah al-Fazārī al-Kūfī In it died Asmāʾ b. Khārijah al-Fazārī al-Kūfī. He was generous and praised. It is related of him that one day he saw a young man sitting at the door of his house. He asked him why he was sitting at his door. The young man said: "A need I cannot mention." He insisted, so the youth said: "A slave girl I saw entering this house, more beautiful than any I have seen, and she has snatched my heart with her." So he took him by the hand, brought him into his house, and showed him every slave girl he had until that slave girl passed by. The youth said: "This one." He said to him: "Go out and sit at the door in your place." The young man went out and sat in his place. Then after a while he came out to him with the slave girl, having dressed her in various kinds of jewelry, and said: "Nothing prevented me from handing her over to you while you were inside the house except that she belonged to my sister, and she was stingy with her. So I bought her for you from her for three thousand, and I dressed her in this jewelry. She is yours with what is on her." The young man took her and departed. Al-Mughīrah b. al-Muhallab b. Abī Ṣufrah Al-Mughīrah b. al-Muhallab b. Abī Ṣufrah. He was generous, praised, brave, and had famous stances. Al-Ḥārith b. ʿAbd Allāh b. Rabīʿah al-Makhzūmī Al-Ḥārith b. ʿAbd Allāh b. Rabīʿah al-Makhzūmī. Known as Qubāʿ. He held the governorship of al-Baṣrah for Ibn al-Zubayr. Muḥammad b. Usāmah b. Zayd b. Ḥārithah Muḥammad b. Usāmah b. Zayd b. Ḥārithah. He was among the virtuous and most intelligent of the sons of the Companions. He died in al-Madīnah and was buried in al-Baqīʿ. ʿAbd Allāh b. Abī Ṭalḥah b. al-Aswad The father of the jurist Isḥāq. His mother Umm Sulaym conceived him on the night her son died. Abū Ṭalḥah went in the morning and informed the Prophet ﷺ, who said: "Did you have intercourse? May God bless you both in your night." And when he was born, he chewed dates for him. ʿAbd Allāh b. Kaʿb b. Mālik ʿAbd Allāh b. Kaʿb b. Mālik. He was Kaʿb's guide when he became blind. He has narrations. He died in al-Madīnah this year. Sufyān b. Wahb, Abū Ayman, al-Khawlānī al-Miṣrī He was a Companion and narrator. He campaigned in the Maghrib, resided in Miṣr, and died there. Abū ʿAmr the poet Jamīl b. ʿAbd Allāh b. Maʿmar b. Ṣabbāḥ b. Ẓabyān b. al-Ḥasan b. Rabīʿah b. Ḥarām b. Ḍinnah b. ʿAbd b. Kathīr b. ʿUdhrah b. Saʿd b. Hudhaym b. Zayd b. Layth b. Sūd b. Aslam b. al-Ḥāf b. Quḍāʿah, Abū ʿAmr the poet. The beloved of Buthaynah. He had proposed to her but was denied, so he composed love poetry about her and became famous through her. He was one of the lovers of the Arabs. He resided at Wādī al-Qurā. He was chaste, upright, religious, an Islamic poet, among the most eloquent poets of his time. Kuthayyir ʿAzzah was his transmitter, and he narrated from Hudbah b. Khashram, from al-Ḥuṭayʾah, from Zuhayr b. Abī Sulmā and his son Kaʿb. Kuthayyir ʿAzzah said: Jamīl was the most poetic of the Arabs, where he says: You two told me that Taymāʾ is a dwelling for Laylā when summer casts its anchors. So these are the summer months that have passed from us, yet why does separation still cast Laylā far away? And among it is his saying: You have not ceased, O Buthayn, until, if I were from longing to weep with the doves, they would weep for me. The slanderers have only increased my yearning, and the many forbidders only increased my persistence. The separating distance between us has not brought forgetfulness, nor have the long nights made me weary. Did you not know, O sweet-lipped one, that I remain thirsty when I do not see your face? I feared that death would come upon me suddenly while in my soul there are needs for you as they are. Among what al-Qāḍī Ibn Khallikān cited for him in al-Wafayāt is his saying: I guard your absence and it pleases me if you knew of good that you might mention me. Until he said: You and the promise you promise me are but like the lightning of a cloud that does not rain. And his saying – and it was also attributed to ʿUmar b. Abī Rabīʿah as Ibn ʿAsākir reported –: I kept seeking the tribe, following their remnants, until I was pushed to the stepdaughter of the howdah. I approached covertly, touching her tent, until I entered a hidden entrance. She said: By the life of my brother and the blessing of my father, I will alert the tribe if you do not leave. She reached for my head to know its touch with hennaed fingertips, not rough. So I went out fearing her family, and she smiled, and I knew that her oath had not been violated. Then I kissed her mouth, holding her forelocks, like the drinking of the thirsty from the cool water of the cistern. Kuthayyir ʿAzzah said: Jamīl Buthaynah met me and said: "From where have you come?" I said: "From this beloved." He said: "And to where?" I said: "To this beloved – meaning ʿAzzah." He said: "I adjure you to go back to Buthaynah and arrange a meeting with her for me; for since the beginning of summer I have not seen her. My last meeting with her was at Wādī al-Qurā, while she and her mother were washing a garment, and we conversed until sunset." Kuthayyir said: So I returned until I made my camel kneel among them. Abū Buthaynah said: "What brought you back, O son of my brother?" I said: "Verses I composed, so I returned to present them to you." He said: "What are they?" So I recited to him while Buthaynah was listening from behind the curtain: I said to her: O ʿAzz, my companion has sent to you a messenger, and the messenger is entrusted that you set between me and you a tryst, and that you command me what I should do therein. My last meeting with you was the day you met me at the lower part of Wādī al-Dawm, while the garment was being washed. He said: Buthaynah struck the side of her curtain and said: "Away! Away!" Her father said: "What is it?" She said: "A dog comes to us when people sleep, from behind the hill." Then she told her slave girl: "Fetch us some wood from the dawm trees to roast a sheep for Kuthayyir." I said: "I am quicker than that." So I went to Jamīl and said: "Your tryst is the dawm trees." He said: When night came, Buthaynah came to the place where she had promised him, and Jamīl came, and I was with them. I never saw a more wondrous night nor more beautiful conversations. That gathering dispersed while I did not know which of them understood better what was in the other's heart. Al-Zubayr b. Bakkār mentioned from ʿAbbās b. Sahl al-Sāʿidī that he entered upon Jamīl while he was dying and said to him: "What do you say about a man who never drank wine, never committed adultery, never stole, never killed a soul, and he bears witness that there is no god but God?" He said: "I think he has been saved, and I hope for Paradise for him. Who is this man?" He said: "I am he." I said: "By God, I do not think you are safe while you have been composing love poetry about Buthaynah for twenty years." He said: "May the intercession of Muḥammad ﷺ not reach me if, on the first day of the days of the Hereafter and the last day of the days of this world, I ever placed my hand upon her with suspicion." He said: We did not leave until he died. I say: His death was in Miṣr, because he had come to ʿAbd al-ʿAzīz b. Marwān, who honored him and asked him about his love for Buthaynah. He said: "It is intense." He asked him to recite some of his poems and praises, so he recited to him. ʿAbd al-ʿAzīz promised to unite him with her, but death overtook him in the year eighty-two, may God have mercy on him, amen. Al-Aṣmaʿī mentioned from a man that Jamīl said to him: "Will you convey a message from me to the tribe of Buthaynah, and you shall have what I possess?" He said: "Yes." He said: "When I die, ride my she-camel and wear this garment of mine." And he ordered him to recite verses, among which was his saying: Arise, Buthaynah, and lament with wailing, and weep for a friend beyond any friend. When he reached their tribe and recited the verses, he said: Buthaynah came out as if she were a full moon appearing in dark clouds, swaying in her cloak. She said to him: "Woe to you! If you are truthful, you have killed me; and if you are lying, you have disgraced me." I said: "By God, I am truthful, and this is his garment and his she-camel." When she was certain of that, she cried out at the top of her voice, struck her face, and the women of the tribe gathered to her, weeping with her. Then she swooned and fainted, then revived, saying: And my forgetting of Jamīl for one hour of time has not come, nor has its time come. It is the same for us, O Jamīl b. Maʿmar, when you die, the hardships of life and its ease. The man said: I never saw more weepers, male or female, than on that day. Ibn ʿAsākir narrated from him that it was said to him in Damascus: "Would that you left poetry and memorized the Qurʾān?" He said: "This is Anas b. Mālik informing me from the Messenger of God ﷺ that he said: 'Indeed some poetry is wisdom.'" Abū Ḥafṣ al-Qurashī al-Tamīmī ʿUmar b. ʿUbayd Allāh b. Maʿmar b. ʿUthmān, Abū Ḥafṣ al-Qurashī al-Tamīmī. One of the generous and noble commanders. Many lands were conquered at his hands. He was Ibn al-Zubayr's deputy over al-Baṣrah. He conquered Kābul along with ʿAbd Allāh b. Khāzim, and he is the one who killed Qaṭarī b. al-Fujāʾah. He narrated from Ibn ʿUmar and Jābir and others, and from him ʿAṭāʾ b. Abī Rabāḥ and Ibn ʿAwn narrated. He came as a delegate to ʿAbd al-Malik and died in Damascus in the year eighty-two, as al-Madāʾinī said. It is related that a man bought a slave girl who was proficient in the Qurʾān, poetry, and other things. He loved her intensely and spent all his wealth on her until he became bankrupt and had nothing left except this slave girl. The slave girl said to him: "I see the poverty you are in. If you sold me and benefited from my price, your situation would improve." So he sold her to ʿUmar b. ʿUbayd Allāh – who was then governor of al-Baṣrah – for one hundred thousand dirhams. When he received the money, he regretted it, and the slave girl also regretted it. She began to address her master who had sold her: Congratulations on the money you have taken, while nothing remains in my palm except my thoughts. I say to my soul, as it is in the anguish of swooning: Be less, for the companion has departed, or be more. If there is no trick in the matter for you, and you find no escape from patience, then be patient. Her master answered her, saying: Were it not for the assaults of fate upon me against you, there would have been nothing for our separation except death, so excuse me. I return with grief from your parting, painful, confiding it to a heart long in remembrance. Peace be upon you. There is no visit between us, and no union unless Ibn Maʿmar wills it. When Ibn Maʿmar heard them exchanging verses, he said: "By God, I will never separate two lovers." Then he gave him the money – one hundred thousand – and the slave girl, because of what he saw of their grief over separation from each other. The man took the slave girl and her price and departed. ʿUmar b. ʿUbayd Allāh b. Maʿmar died in Damascus of the plague. ʿAbd al-Malik b. Marwān prayed over him, walked in his funeral procession, attended his burial, and praised him after his death. He had a son, Ṭalḥah, who was one of the lords of Quraysh. He married Fāṭimah bt. al-Qāsim b. Muḥammad b. Jaʿfar for a dowry of forty thousand dinars, and she bore him Ibrāhīm and Ramlah. Ramlah was married by Ismāʿīl b. ʿAlī b. ʿAbd Allāh b. ʿAbbās for a dowry of one hundred thousand dinars, may God have mercy on them. Kumayl b. Ziyād b. Nahīk b. al-Haytham Kumayl b. Ziyād b. Nahīk b. al-Haytham, al-Nakhaʿī al-Kūfī. He narrated from ʿUmar, ʿUthmān, ʿAlī, Ibn Masʿūd, and Abū Hurayrah. He witnessed Ṣiffīn with ʿAlī. He was brave, daring, ascetic, and devout. Al-Ḥajjāj killed him in this year, when he had lived one hundred years, executing him patiently before him. He held it against him because he had sought retribution from ʿUthmān b. ʿAffān for a slap he had given him. When ʿUthmān gave him power over himself, he forgave him. Al-Ḥajjāj said to him: "Would someone like you seek retribution from the Commander of the Faithful?" Then he ordered and his neck was struck. They said: Al-Ḥajjāj mentioned ʿAlī in the course of that and disparaged him, and Kumayl prayed over him. Al-Ḥajjāj said to him: "By God, I will send to you someone who hates ʿAlī more than you love him." So he sent Ibn Adham, who was from the people of Ḥimṣ, and it is said: Abā al-Jahm b. Kinānah, and he struck his neck. A large group of the Tābiʿūn narrated from Kumayl. He has the famous narration from ʿAlī b. Abī Ṭālib which begins: "Hearts are vessels, and the best of them are the most receptive." It is long, narrated by a group of trustworthy ḥuffāẓ, and it contains admonitions and fine speech. May God be pleased with its speaker. Zādhān Abū ʿAmr al-Kindī Zādhān Abū ʿAmr al-Kindī. One of the Tābiʿūn. At first he used to drink intoxicants and play the ṭunbūr. Then God granted him repentance at the hand of ʿAbd Allāh b. Masʿūd, and he attained turning back to truth and intense fear, until in prayer he was like a piece of wood. He said once: "I am hungry." Then a loaf like a millstone descended upon him from the skylight. He is trustworthy according to Ibn Maʿīn and others. Khalīfah said: He died in the year eighty-two. Zirr b. Ḥubaysh Khalīfah said: In it (the year 82) died Zirr b. Ḥubaysh, one of the companions of Ibn Masʿūd and ʿĀʾishah, having reached the age of one hundred and twenty years. Abū ʿUbayd said: He died in the year eighty-one. It is also said: in the year seventy-seven. Umm al-Dardāʾ the Younger Umm al-Dardāʾ the Younger Her name was Hujaymah, and it is said: Juhaymah. She was a Successor (tābiʿiyyah), a devout worshipper, a scholar, and a jurist. Men used to recite to her and seek understanding of jurisprudence in the northern wall of the Great Mosque of Damascus. ʿAbd al-Malik b. Marwān used to sit in her circle with the students of jurisprudence, studying under her while he was caliph, ؓ. In it (the year 82) ʿAbd Allāh b. Shaddād b. al-Hād al-Laythī was killed at Dujayl. In it died Abū al-Jawzāʾ Aws b. ʿAbd Allāh al-Ribʿī, and ʿAṭāʾ b. ʿAbd Allāh al-Salīmī the devout worshipper. (al-Salīmī with a fatḥah on the unpointed sīn and a kasrah on the lām). In it died Abū Umāmah al-Bāhilī, and it is said: in the year ninety-one. Khālid b. Yazīd b. Muʿāwiyah b. Abī Sufyān Khālid b. Yazīd b. Muʿāwiyah b. Abī Sufyān: He was among the notable men of Quraysh and counted among their great ones in generosity, eloquence, and intellect. He had occupied himself with the practice of alchemy, and so his time was wasted. Marwān b. al-Ḥakam had married his mother, Umm Khālid, because the people looked to Khālid on account of his father's standing, and Marwān gave him hope of some authority, but then it occurred to him otherwise, and he gave the oath of allegiance to his own two sons, ʿAbd al-Malik and ʿAbd al-ʿAzīz. He began to belittle Khālid until one day he insulted him and spoke of his mother with ugliness—as we have mentioned in the accounts of Marwān b. al-Ḥakam—and that was the cause of Marwān's killing. From Abū ʿUbaydah Maʿmar b. al-Muthannā, who said: ʿAbd al-Malik b. Marwān performed the pilgrimage, and with him performed the pilgrimage Khālid b. Yazīd b. Muʿāwiyah, and he was among the notable men of Quraysh and their scholars. He was of great standing with ʿAbd al-Malik. While he was circumambulating the House, he caught sight of Ramlah bt. al-Zubayr b. al-ʿAwwām and fell passionately in love with her, a violent love that took firm hold of his heart. When ʿAbd al-Malik wanted to depart, Khālid considered staying behind, and suspicion fell upon ʿAbd al-Malik's heart, so he sent to him asking about his affair. He said: "O Commander of the Faithful, Ramlah bt. al-Zubayr—I saw her circumambulating the House, and she has robbed me of my reason. By God, I did not reveal to you what is in me until my patience was exhausted. I offered sleep to my eye, but it refused it, and I offered consolation to my heart, but it rejected it." ʿAbd al-Malik was long astonished at that and said: "I would not have said that passion could take captive one like you." He replied: "I am even more astonished at your astonishment at me. I used to say that passion only takes hold of two sorts of people: poets and Bedouins. As for poets, they attach their hearts to thinking about women and love poetry, so their desire inclines to women, and their hearts are too weak to repel passion, so they surrender to it submissively. As for Bedouins, one of them is alone with his wife, and nothing overcomes him but his love for her, and nothing distracts him from it, so they are too weak to repel passion, and it takes hold of them. The sum of my affair is that I have not seen a glance that came between me and the Sanctuary and made sin seem fair to me like this glance of mine." ʿAbd al-Malik smiled and said: "Has all this reached you?" He said: "By God, this affliction did not know me before this time of mine." So ʿAbd al-Malik sent to the family of al-Zubayr to ask for Ramlah's hand for Khālid. They mentioned that to her, and she said: "No, by God, unless he divorces his wives." So he divorced two wives who were with him, one of them from Quraysh and the other from the Azd, and he departed with her to Syria. About her he said: Does longing not increase every night and every day for nearness to our beloved? My two friends, there is no hour you remember her from time but it relieves my distress. I love all the Banū al-ʿAwwām for her love, and for her sake I loved her maternal uncles, Kalb. The anklets of women jingle, but I do not see for Ramlah an anklet that jingles, nor a heart. Some of his enemies added to these verses: If you submit, we submit; and if you turn Christian, men will draw crosses between their eyes. When he heard the verse, the one who composed it said: "May the curse of God be upon him and upon whoever answers him." He (al-Zubayr b. Bakkār) said: Ramlah bt. al-Zubayr entered upon ʿAbd al-Malik b. Marwān, and she was married to Khālid b. Yazīd b. Muʿāwiyah. He said to her: "O Ramlah, ʿUrwah deceived me about you." She said: "He did not deceive you; rather, he advised you. You killed my brother Muṣʿab, so he did not trust me with you." ʿAbd al-Malik had wanted to marry her, but ʿUrwah said to him: "I do not think that is advisable for you." Al-Ḥajjāj had sent to Khālid: "I did not think you would propose to the family of al-Zubayr without consulting me. How could you propose to a people who are not your equals? They are the ones who disputed the caliphate with your father and accused him of every vile thing." He said to his messenger: "Go back and tell him: I did not think that matters had reached such a point with you that I should consult you about proposing to women. As for your saying that they disputed your father and testified against him with vile things, they are Quraysh who contend with one another, but when God establishes the truth in its place, they show mutual affection and mercy. As for your saying: 'They are not your equals,' may God make you ugly, O Ḥajjāj, how little you know of the lineages of Quraysh! Is al-ʿAwwām an equal of ʿAbd al-Muṭṭalib b. Hāshim, so that he married Ṣafiyyah, and the Messenger of God ﷺ married Khadījah, and you do not consider them equals of Abū Sufyān?" When al-Ḥajjāj came to ʿAbd al-Malik, he passed by Khālid, and a man said to him: "Who is this?" Khālid said, as if mocking him: "This is ʿAmr b. al-ʿĀṣ." Al-Ḥajjāj turned back to him and said: "I am not ʿAmr b. al-ʿĀṣ, but I am the son of the nobles of Thaqīf and the noble ladies of Quraysh. I have struck with this sword of mine more than a hundred thousand, all of whom testify that your father, you, and your grandfather are among the people of the Fire, and I have not received any gratitude from you for that." Ṭalq b. Ḥabīb al-ʿAnazī He died in this year. Ṭalq b. Ḥabīb al-ʿAnazī: He narrated from Ibn ʿAbbās and Jābir, and he was a devout worshipper. From al-Ḥajjāj b. Yazīd, who said: Ṭalq b. Ḥabīb used to say: "I love to stand for God until my back aches." So he would stand and begin with the Qurʾān until he reached the Ḥijr, then he would bow.
Tarikh (al-Tabari) 2345No grade recorded
هزيمة ابن الأشعث في وقعة دير الجماجم ثُمَّ دَخَلَتْ سَنَةُ ثَلَاثٍ وَثَمَانِينَ اسْتُهِلَّتْ هَذِهِ السَّنَةُ وَالنَّاسُ مُتَوَاقِفُونَ لِقِتَالِ الْحَجَّاجِ وَأَصْحَابِهِ بِدَيْرِ قُرَّةَ، وَابْنُ الْأَشْعَثِ وَأَصْحَابُهُ بِدَيْرِ الْجَمَاجِمِ، وَالْمُبَارَزَةُ فِي كُلِّ يَوْمٍ بَيْنَهُمْ وَاقِعَةٌ، وَفِي غَالِبِ الْأَيَّامِ تَكُونُ النُّصْرَةُ لِأَهْلِ الْعِرَاقِ عَلَى أَهْلِ الشَّامِ، حَتَّى قِيلَ: إِنَّ أَصْحَابَ ابْنِ الْأَشْعَثِ - وَهُمْ أَهْلُ الْعِرَاقِ - كَسَرُوا أَهْلَ الشَّامِ - وَهُمْ أَصْحَابُ الْحَجَّاجِ - بِضْعًا وَثَمَانِينَ مَرَّةً يَنْتَصِرُونَ عَلَيْهِمْ. وَمَعَ هَذَا فَالْحَجَّاجُ ثَابِتٌ فِي مَكَانِهِ صَابِرٌ وَمُصَابِرٌ، لَا يَتَزَحْزَحُ عَنْ مَوْضِعِهِ الَّذِي هُوَ فِيهِ، بَلْ إِذَا حَصَلَ لَهُ ظَفَرٌ فِي يَوْمٍ مِنَ الْأَيَّامِ يَتَقَدَّمُ بِجَيْشِهِ إِلَى نَحْرِ عَدُّوِهِ، وَكَانَ لَهُ خِبْرَةٌ بِالْحَرْبِ، وَمَا زَالَ ذَلِكَ دَأْبَهُ وَدَأْبَهُمْ حَتَّى أَمَرَ بِالْحَمْلَةِ عَلَى كَتِيبَةِ الْقُرَّاءِ; لِأَنَّ النَّاسَ كَانُوا تَبَعًا لَهُمْ، وَهُمُ الَّذِينَ يُحَرِّضُونَهُمْ عَلَى الْقِتَالِ، وَالنَّاسُ يَقْتَدُونَ بِهِمْ، فَصَبَرَ الْقُرَّاءُ لِحَمْلَةِ جَيْشِهِ، ثُمَّ جَمَعَ الرُّمَاةَ مِنْ جَيْشِهِ وَحَمَلَ بِهِمْ، وَمَا انْفَكَّ حَتَّى قُتِلَ مِنْهُمْ خَلْقًا كَثِيرًا، ثُمَّ حَمَلَ عَلَى جَيْشِ ابْنِ الْأَشْعَثِ، فَانْهَزَمَ أَصْحَابُ ابْنِ الْأَشْعَثِ وَذَهَبُوا فِي كُلِّ وَجْهٍ، وَهَرَبَ ابْنُ الْأَشْعَثِ بَيْنَ أَيْدِيهِمْ، وَمَعَهُ فَلٌّ قَلِيلٌ مِنَ النَّاسِ، فَأَتْبَعُهُ الْحَجَّاجُ جَيْشًا كَثِيفًا مَعَ عِمَارَةَ بْنِ تَمِيمٍ اللَّخْمِيِّ، وَمَعَهُ مُحَمَّدُ بْنُ الْحَجَّاجِ، وَالْإِمْرَةُ لِعِمَارَةَ، فَسَاقُوا وَرَاءَهُمْ يَطْرُدُونَهُمْ لَعَلَّهُمْ يَظْفَرُونَ بِهِ قَتْلًا أَوْ أَسْرًا، فَمَا زَالَ يَسُوقُ وَيَخْتَرِقُ الْأَقَالِيمَ وَالْكُورَ وَالرَّسَاتِيقَ، وَهُمْ فِي أَثَرِهِ، حَتَّى وَصَلَ إِلَى كَرْمَانَ وَاتَّبَعَهُ الشَّامِيُّونَ، فَنَزَلُوا فِي قَصْرٍ كَانَ فِيهِ أَهْلُ الْعِرَاقِ قَبْلَهُمْ، فَإِذَا فِيهِ كِتَابٌ قَدْ كَتَبَهُ بَعْضُ أَهْلِ الْكُوفَةِ مِنْ أَصْحَابِ ابْنِ الْأَشْعَثِ الَّذِينَ فَرُّوا مَعَهُ، مَنْ شِعْرِ أَبِي جِلْدَةَ الْيَشْكُرِيِّ، يَقُولُ: أَيَا لَهَفَا وَيَا حُزْنَا جَمِيعًا وَيَا حَرَّ الْفُؤَادِ لِمَا لَقِينَا تَرَكْنَا الدِّينَ وَالدُّنْيَا جَمِيعًا وَأَسْلَمْنَا الْحَلَائِلَ وَالْبَنِينَا فَمَا كُنَّا أُنَاسًا أَهْلَ دُنْيَا فَنَمْنَعُهَا وَلَوْ لَمْ نَرْجُ دِينًا تَرَكْنَا دَوْرَنَا لِطَغَامِ عَكٍّ وَأَنْبَاطِ الْقُرَى وَالْأَشْعَرِينَا نزول ابن الأشعث إلى رتبيل ملك الترك ثُمَّ إِنَّ ابْنَ الْأَشْعَثِ دَخَلَ هُوَ وَمَنْ مَعَهُ مِنَ الْفَلِّ إِلَى بِلَادِ رُتْبِيلَ مَلِكِ التُّرْكِ، فَأَكْرَمَهُ رُتْبِيلُ، وَأَنْزَلَهُ عِنْدَهُ، وَأَمَّنَهُ وَعَظَّمَهُ. الوقعة بمسكن بين الحجاج وابن الأشعث قَالَ الْوَاقِدِيُّ: وَمَرَّ ابْنُ الْأَشْعَثِ وَهُوَ ذَاهِبٌ إِلَى بِلَادِ رُتْبِيلَ عَلَى عَامِلٍ لَهُ فِي بَعْضِ الْمُدُنِ، كَانَ ابْنُ الْأَشْعَثِ قَدِ اسْتَعْمَلَهُ عَلَى ذَلِكَ عِنْدَ رُجُوعِهِ إِلَى الْعِرَاقِ، فَأَكْرَمَهُ ذَلِكَ الْعَامِلُ، وَأَهْدَى إِلَيْهِ هَدَايَا وَأَنْزَلَهُ; فَعَلَ ذَلِكَ خَدِيعَةً بِهِ وَمَكْرًا، وَقَالَ لَهُ: ادْخُلْ إِلَى عِنْدِي إِلَى الْبَلَدِ لِتَتَحَصَّنَ بِهَا مِنْ عَدُوِّكَ، وَلَكِنْ لَا تَدَعْ أَحَدًا مِمَّنْ مَعَكَ يَدْخُلُ الْمَدِينَةَ. فَأَجَابَهُ إِلَى ذَلِكَ، وَإِنَّمَا أَرَادَ الْمَكْرَ بِهِ، فَمَنْعَهُ أَصْحَابُهُ، فَلَمْ يَقْبَلْ مِنْهُمْ، فَتَفَرَّقَ عَنْهُ أَصْحَابُهُ، فَلَمَّا دَخَلَ الْمَدِينَةَ وَثَبَ عَلَيْهِ الْعَامِلُ فَمَسَكَهُ وَأَوْثَقَهُ بِالْحَدِيدِ، وَأَرَادَ أَنْ يَتَّخِذَ بِهِ يَدًا عِنْدَ الْحَجَّاجِ، وَقَدْ كَانَ الْمَلِكُ رُتْبِيلَ سُرَّ بِقُدُومِ ابْنِ الْأَشْعَثِ، فَلَمَّا بَلَغَهُ مَا حَدَثَ لَهُ مِنْ جِهَةِ ذَلِكَ الْعَامِلِ بِمَدِينَةِ بُسْتَ، سَارَ حَتَّى أَحَاطَ بِبُسْتَ، وَأَرْسَلَ إِلَى عَامِلِهَا يَقُولُ لَهُ: وَاللَّهِ لَئِنْ آذَيْتَ ابْنَ الْأَشْعَثِ لَا أَبْرَحُ حَتَّى أَسَتَنْزِلُكَ، وَأَقْتُلُ جَمِيعَ مَنْ فِي بَلَدِكَ. فَخَافَهُ ذَلِكَ الْعَامِلُ، وَسَيَّرَ إِلَيْهِ ابْنَ الْأَشْعَثِ، فَأَكْرَمَهُ رُتْبِيلُ، فَقَالَ ابْنُ الْأَشْعَثِ لرُتْبِيلَ: إِنَّ هَذَا الْعَامِلَ كَانَ عَامِلِي وَمِنْ جِهَتِي، فَغَدَرَ بِي، وَفَعَلَ مَا رَأَيْتَ فَأْذَنْ لِي فِي قَتْلِهِ. فَقَالَ: قَدْ أَمَّنْتُهُ. وَكَانَ مَعَ ابْنِ الْأَشْعَثِ عَبْدُ الرَّحْمَنِ بْنُ عَبَّاسِ بْنِ رَبِيعَةَ بْنِ الْحَارِثِ بْنِ عَبْدِ الْمُطَّلِبِ، وَكَانَ هُوَ الَّذِي يُصَلِّي بِالنَّاسِ هُنَالِكَ فِي بِلَادِ رُتْبِيلَ، ثُمَّ إِنَّ جَمَاعَةً مِنَ الْفَلِّ الَّذِينَ هَرَبُوا مِنَ الْحَجَّاجِ اجْتَمَعُوا وَسَارُوا وَرَاءَ ابْنِ الْأَشْعَثِ; لِيُدْرِكُوهُ فَيَكُونُوا مَعَهُ، وَهُمْ قَرِيبٌ مِنْ سِتِّينَ أَلْفًا، فَلَمَّا وَصَلُوا إِلَى سِجِسْتَانَ وَجَدُوا ابْنَ الْأَشْعَثِ قَدْ دَخَلَ إِلَى عِنْدِ رُتْبِيلَ فَتَغَلَّبُوا عَلَى سِجِسْتَانَ، وَعَذَّبُوا عَامِلَهَا عَبْدَ اللَّهِ بْنَ عَامِرٍ الْبِعَارَ وَإِخْوَتَهُ وَقَرَائِبَهُ، وَاسْتَحْوَذُوا عَلَى مَا فِيهَا مِنَ الْأَمْوَالِ، وَانْتَشَرُوا فِي تِلْكَ الْبِلَادِ وَأَخَذُوهَا، ثُمَّ كَتَبُوا إِلَى ابْنِ الْأَشْعَثِ: أَنِ اخْرُجْ إِلَيْنَا حَتَّى نَكُونَ مَعَكَ; نَنْصُرُكَ عَلَى مَنْ يُخَالِفُكَ، وَنَأْخُذُ بِلَادَ خُرَاسَانَ، فَإِنَّ بِهَا جُنْدًا عَظِيمًا مِنَّا، فَنَكُونُ بِهَا حَتَّى يُهْلِكَ اللَّهُ الْحَجَّاجَ أَوْ عَبْدَ الْمَلِكِ، فَنَرَى بَعْدَ ذَلِكَ رَأَيْنَا، فَخَرَجَ إِلَيْهِمُ ابْنُ الْأَشْعَثِ، وَسَارَ بِهِمْ قَلِيلًا إِلَى نَحْوِ خُرَاسَانَ، فَاعْتَزَلَهُ شِرْذِمَةٌ مِنْ أَهْلِ الْعِرَاقِ مَعَ عُبَيْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ سَمُرَةَ، فَقَامَ فِيهِمُ ابْنُ الْأَشْعَثِ خَطِيبًا، فَذَكَرَ غَدْرَهُمْ وَنُكُولَهُمْ عَنِ الْحَرْبِ، وَقَالَ: لَا حَاجَةَ لِي بِكُمْ، وَأَنَا ذَاهِبٌ إِلَى صَاحِبِي رُتْبِيلَ فَأَكُونُ عِنْدَهُ، ثُمَّ انْصَرَفَ عَنْهُمْ، وَتَبِعَهُ طَائِفَةٌ مِنْهُمْ، وَبَقِيَ مُعْظَمُ الْجَيْشِ، فَلَمَّا انْفَصَلَ عَنْهُمُ ابْنُ الْأَشْعَثِ بَايَعُوا عَبْدَ الرَّحْمَنِ بْنَ عَبَّاسِ بْنِ رَبِيعَةَ الْهَاشِمِيَّ، وَسَارُوا مَعَهُ إِلَى خُرَاسَانَ، فَخَرَجَ إِلَيْهِمْ أَمِيرُهَا يَزِيدُ بْنُ الْمُهَلَّبِ بْنِ أَبِي صُفْرَةَ ; لِيَمْنَعَهُمْ مِنْ دُخُولِ بِلَادِهِ، وَكَتَبَ يَزِيدُ إِلَى عَبْدِ الرَّحْمَنِ بْنِ عَبَّاسٍ يَقُولُ لَهُ: إِنَّ فِي الْبِلَادِ مُتَّسَعًا، فَاذْهَبْ إِلَى أَرْضٍ لَيْسَ بِهَا سُلْطَانٌ، فَإِنِّي أَكْرَهُ قِتَالَكَ، وَإِنْ كُنْتَ تُرِيدُ مَالًا بَعَثْتُ إِلَيْكَ. فَقَالَ لَهُ: إِنَّا لَمْ نَجِئْ لِقِتَالِ أَحَدٍ، وَإِنَّمَا جِئْنَا نَسْتَرِيحُ وَنُرِيحُ خَيْلَنَا، ثُمَّ نَذْهَبُ، وَلَيْسَتْ بِنَا حَاجَةٌ إِلَى حَاجَةٍ مِمَّا عَرَضْتَ، ثُمَّ أَقْبَلَ عَبْدُ الرَّحْمَنِ عَلَى أَخْذِ الْخَرَاجِ مِمَّا حَوْلُهُ مِنَ الْبِلَادِ مِنْ كُورِ خُرَاسَانَ، فَخَرَجَ إِلَيْهِ يَزِيدُ بْنُ الْمُهَلَّبِ وَمَعَهُ أَخُوهُ الْمُفَضَّلُ فِي جُيُوشٍ كَثِيفَةٍ، فَلَمَّا صَادَفُوهُمُ اقْتَتَلُوا غَيْرَ كَثِيرٍ، ثُمَّ انْهَزَمَ أَصْحَابُ عَبْدِ الرَّحْمَنِ بْنِ عَبَّاسٍ، وَقَتَلَ يَزِيدُ مِنْهُمْ مَقْتَلَةً عَظِيمَةً، وَأَسَرَ مِنْهُمْ أَسْرَى كَثِيرَةً، وَاحْتَازَ مَا فِي مُعَسْكَرِهِمْ، وَبَعَثَ بِالْأُسَارَى - وَفِيهِمْ مُحَمَّدُ بْنُ سَعْدِ بْنِ أَبِي وَقَاصٍّ - إِلَى الْحَجَّاجِ، وَيُقَالُ: إِنَّ مُحَمَّدَ بْنَ سَعْدٍ قَالَ لِيَزِيدَ بْنِ الْمُهَلَّبِ: أَسْأَلُكَ بِدَعْوَةِ أَبِي لِأَبِيكَ لَمَا أَطْلَقْتَنِي. فَأَطْلَقَهُ. قَالَ أَبُو جَعْفَرِ بْنُ جَرِيرٍ: وَلِهَذَا الْكَلَامِ خَبَرٌ فِيهِ طُولٌ. قتل الحجاج للأسارى وَلَمَّا قَدِمَتِ الْأُسَارَى عَلَى الْحَجَّاجِ قَتَلَ أَكْثَرَهُمْ، وَعَفَا عَنْ بَعْضِهِمْ، وَقَدْ كَانَ الْحَجَّاجُ يَوْمَ ظَهَرَ عَلَى ابْنِ الْأَشْعَثِ بِدَيْرِ الْجَمَاجِمِ نَادَى مُنَادِيهِ فِي النَّاسِ: مَنْ رَجَعَ فَهُوَ آمِنٌ، وَمَنْ لَحِقَ بِقُتَيْبَةَ بْنِ مُسْلِمٍ بِالرَّيِّ فَهُوَ آمِنٌ، فَلَحِقَ بِهِ خَلْقٌ كَثِيرٌ مِمَّنْ كَانَ مَعَ ابْنِ الْأَشْعَثِ، فَأَمَّنَهُمُ الْحَجَّاجُ، وَمَنْ لَمْ يَلْحَقْ بِهِ شَرَعَ الْحَجَّاجُ فِي تَتَبُّعِهِمْ، فَقَتَلَ مِنْهُمْ خَلْقًا كَثِيرًا، حَتَّى كَانَ آخِرَ مَنْ قَتَلَ مِنْهُمْ سَعِيدُ بْنُ جُبَيْرٍ عَلَى مَا سَيَأْتِي بَيَانُهُ. وَكَانَ الشَّعْبِيُّ مِنْ جُمْلَةِ مَنْ صَارَ إِلَى قُتَيْبَةَ بْنِ مُسْلِمٍ، فَذَكَرَهُ يَوْمًا الْحَجَّاجُ، فَقِيلَ لَهُ: إِنَّهُ سَارَ إِلَى قُتَيْبَةَ. فَكَتَبَ إِلَيْهِ: أَنِ ابْعَثْ إِلَيَّ بِالشَّعْبِيِّ. قَالَ الشَّعْبِيُّ: فَلَمَّا دَخَلْتُ عَلَيْهِ سَلَّمْتُ عَلَيْهِ بِالْإِمْرَةِ، ثُمَّ قُلْتُ: أَيُّهَا الْأَمِيرُ، إِنَّ النَّاسَ قَدْ أَمَرُونِي أَنْ أَعْتَذِرَ إِلَيْكَ بِغَيْرِ مَا يَعْلَمُ اللَّهُ أَنَّهُ الْحَقُّ، وَايْمُ اللَّهِ لَا أَقُولُ فِي هَذَا الْمَقَامِ إِلَّا الْحَقَّ، قَدْ وَاللَّهِ تَمَرَّدْنَا عَلَيْكَ، وَحَرَّضْنَا وَجَهَدْنَا كُلَّ الْجَهْدِ، فَمَا آلَوْنَا، فَمَا كُنَّا بِالْأَقْوِيَاءِ الْفَجَرَةِ، وَلَا بِالْأَتْقِيَاءِ الْبَرَرَةِ، وَلَقَدْ نَصَرَكَ اللَّهُ عَلَيْنَا، وَأَظْفَرَكَ بِنَا، فَإِنْ سَطَوْتَ فَبِذُنُوبِنَا، وَمَا جَرَّتْ إِلَيْكَ أَيْدِينَا، وَإِنْ عَفَوْتَ عَنَّا فَبِحِلْمِكَ، وَبَعْدُ فَالْحُجَّةُ لَكَ عَلَيْنَا. فَقَالَ الْحَجَّاجُ: أَنْتَ وَاللَّهِ يَا شَعْبِيُّ أَحَبُّ إِلَيَّ مِمَّنْ يَدْخُلُ عَلَيْنَا يَقْطُرُ سَيْفُهُ مِنْ دِمَائِنَا، ثُمَّ يَقُولُ: مَا فَعَلْتُ وَلَا شَهِدْتُ. قَدْ أَمِنْتَ عِنْدَنَا يَا شَعْبِيُّ. قَالَ: فَانْصَرَفْتُ، فَلَمَّا مَشَيْتُ قَلِيلًا قَالَ: هَلُمَّ يَا شَعْبِيُّ. قَالَ: فَوَجَلَ لِذَلِكَ قَلْبِي، ثُمَّ ذَكَرْتُ قَوْلَهُ: قَدْ أَمِنْتَ يَا شَعْبِيُّ، فَاطْمَأَنَّتْ نَفْسِي. فَقَالَ: كَيْفَ وَجَدْتَ النَّاسَ بَعْدَنَا يَا شَعْبِيُّ؟ قَالَ: - وَكَانَ لِي مُكْرِمًا - فَقُلْتُ: أَصْلَحَ اللَّهُ الْأَمِيرَ، قَدِ اكْتَحَلْتُ بَعْدَكَ السَّهَرَ، وَاسْتَوْعَرْتُ السُّهُولَةَ، وَاسْتَوْخَمْتُ الْجَنَابَ، وَاسْتَحْلَسْتُ الْخَوْفَ، وَاسْتَحْلَيْتُ الْهَمَّ، وَفَقَدْتُ صَالِحَ الْإِخْوَانِ، وَلَمْ أَجِدْ مِنَ الْأَمِيرِ خَلَفًا. قَالَ: انْصَرِفْ يَا شَعْبِيُّ. فَانْصَرَفْتُ. وَرَوَى الْبَيْهَقِيُّ أَنَّهُ سَأَلَهُ عَنِ الْمَسْأَلَةِ الْخَرْقَاءِ فِي الْفَرَائِضِ، وَهِيَ: أُمٌّ وَزَوْجٌ وَأُخْتٌ، وَمَا كَانَ يَقُولُهُ فِيهَا الصِّدِّيقُ وَعُمَرُ وَعُثْمَانُ وَعَلِيٌّ وَابْنُ مَسْعُودٍ، وَكَانَ لِكُلٍّ مِنْهُمْ قَوْلٌ فِيهَا، فَنَقَلَ ذَلِكَ كُلَّهُ الشَّعْبِيُّ فِي سَاعَتِهِ، فَاسْتَحْسَنَ قَوْلَ عَلِيٍّ، وَحَكَمَ بِقَوْلِ عُثْمَانَ، وَأُطْلِقَ الشَّعْبِيُّ بِسَبَبِ ذَلِكَ. وَقِيلَ: إِنَّ الْحَجَّاجَ قَتَلَ خَمْسَةَ آلَافِ أَسِيرٍ، مِمَّنْ سَيَّرَهُمْ إِلَيْهِ يَزِيدُ بْنُ الْمُهَلَّبِ كَمَا تَقَدَّمَ ذَلِكَ، ثُمَّ سَارَ إِلَى الْكُوفَةِ فَدَخَلَهَا، فَجَعَلَ لَا يُبَايِعُ أَحَدًا مِنْ أَهْلِهَا إِلَّا قَالَ: أَتَشْهَدُ عَلَى نَفْسِكَ أَنَّكَ قَدْ كَفَرْتَ. فَإِذَا قَالَ: نَعَمْ. بَايَعَهُ، وَإِنْ أَبَى قَتَلَهُ، فَقَتَلَ مِنْهُمْ خَلْقًا كَثِيرًا، مِمَّنْ أَبَى أَنْ يَشْهَدَ عَلَى نَفْسِهِ بِالْكُفْرِ. قَالَ: فَأُتِيَ بِرَجُلٍ، فَقَالَ الْحَجَّاجُ: مَا أَظُنُّ هَذَا يَشْهَدُ عَلَى نَفْسِهِ بِالْكُفْرِ; لِصَلَاحِهِ وَدِينِهِ، وَأَرَادَ الْحَجَّاجُ مُخَادَعَتَهُ، فَقَالَ: أَخَادِعِي أَنْتَ عَنْ نَفْسِي، أَنَا أَكْفَرُ أَهْلِ الْأَرْضِ، وَأَكْفَرُ مِنْ فِرْعَوْنَ وَهَامَانَ وَنَمْرَودَ. قَالَ: فَضَحِكَ الْحَجَّاجُ وَخَلَّى سَبِيلَهُ. الأعشى والحجاج وترجمة الأعشى وَذَكَرَ ابْنُ جَرِيرٍ مِنْ طَرِيقِ أَبِي مِخْنَفٍ، أَنَّ أَعْشَى هَمْدَانَ أُتِيَ بِهِ إِلَى الْحَجَّاجِ، وَكَانَ قَدْ عَمِلَ قَصِيدَةً هَجَا فِيهَا الْحَجَّاجَ وَعَبْدَ الْمَلِكِ بْنَ مَرْوَانَ، وَيَمْدَحُ فِيهَا ابْنَ الْأَشْعَثِ وَأَصْحَابُهُ، فَاسْتَنْشَدَهُ إِيَّاهَا فَأَنْشُدَهُ قَصِيدَةً طَوِيلَةً دَالِيَّةً، فِيهَا مَدْحٌ كَثِيرٌ لِعَبْدِ الْمَلِكِ وَأَهْلِ بَيْتِهِ، فَجَعَلَ أَهْلُ الشَّامِ يَقُولُونَ: قَدْ أَحْسَنَ أَيُّهَا الْأَمِيرُ، فَقَالَ الْحَجَّاجُ: إِنَّهُ لَمْ يُحْسِنْ، إِنَّمَا يَقُولُ هَذَا مُصَانَعَةٌ. ثُمَّ أَلَحَّ عَلَيْهِ حَتَّى أَنْشُدَهُ قَصِيدَتَهُ الْأُخْرَى، فَلَمَّا أَنْشَدَهَا غَضِبَ عِنْدَ ذَلِكَ الْحَجَّاجُ، وَأَمَرَ بِهِ فَضُرِبَتْ عُنُقُهُ صَبْرًا بَيْنَ يَدَيْهِ. وَاسْمُ الْأَعْشَى هَذَا عَبْدُ الرَّحْمَنِ بْنُ عَبْدِ اللَّهِ بْنِ الْحَارِثِ، أَبُو الْمُصْبِحِ الْهَمْدَانِيُّ، الْكُوفِيُّ، الشَّاعِرُ، أَحَدُ الْفُصَحَاءِ الْبُلَغَاءِ الْمَشْهُورِينَ، وَقَدْ كَانَ لَهُ فَضْلٌ وَعِبَادَةٌ فِي مُبْتَدَئِهِ، ثُمَّ تَرَكَ ذَلِكَ، وَأَقْبَلَ عَلَى الشِّعْرِ فَعُرِفَ بِهِ، وَقَدْ وَفَدَ عَلَى النُّعْمَانِ بْنِ بَشِيرٍ - وَهُوَ أَمِيرٌ بِحِمْصَ - فَامْتَدَحَهُ، وَكَانَ مَحْصُولُهُ فِي رِحْلَتِهِ إِلَيْهِ مِنْهُ وَمِنْ جُنْدِ حِمْصَ أَرْبَعِينَ أَلْفَ دِينَارٍ، وَكَانَ زَوْجَ أُخْتِ الشَّعْبِيِّ، كَمَا أَنَّ الشَّعْبِيَّ كَانَ زَوْجَ أُخْتِهِ أَيْضًا، وَكَانَ مِمَّنْ خَرَجَ مَعَ ابْنِ الْأَشْعَثِ، فَقَتَلَهُ الْحَجَّاجُ كَمَا ذَكَرْنَا، رَحِمَهُ اللَّهُ. اشتداد القتال بين الحجاج وابن الأشعث وهزيمة ابن الأشعث وَقَدْ كَانَ الْحَجَّاجُ وَهُوَ مُوَاقِفٌ لِابْنِ الْأَشْعَثِ بَعَثَ كَمِينًا يَأْتُونَ جَيْشَ ابْنِ الْأَشْعَثِ مِنْ وَرَائِهِ، ثُمَّ تَوَاقَفَ الْحَجَّاجُ وَابْنُ الْأَشْعَثِ، وَهَرَبَ الْحَجَّاجُ بِمَنْ مَعَهُ، وَتَرَكَ مُعَسْكَرَهُ، فَجَاءَ ابْنُ الْأَشْعَثِ فَاحْتَازَ مَا فِي الْمُعَسْكَرِ، وَبَاتَ فِيهِ، فَجَاءَتِ السَّرِيَّةُ إِلَيْهِمْ لَيْلًا، وَقَدْ وَضَعُوا أَسْلِحَتَهُمْ، فَمَالُوا عَلَيْهِمْ مَيْلَةً وَاحِدَةً، وَرَجَعَ الْحَجَّاجُ بِأَصْحَابِهِ فَأَحَاطُوا بِهِمْ، فَاقْتَتَلُوا قِتَالًا شَدِيدًا، وَقُتِلَ مِنْ أَصْحَابِ ابْنِ الْأَشْعَثِ خَلْقٌ كَثِيرٌ، وَغَرِقَ خَلْقٌ كَثِيرٌ مِنْهُمْ فِي دِجْلَةَ وَدُجَيْلٍ، وَجَاءَ الْحَجَّاجُ إِلَى مُعَسْكَرِهِمْ فَقَتَلَ مَنْ وَجَدَهُ فِيهِ، فَقَتَلَ مِنْهُمْ نَحْوًا مِنْ أَرْبَعَةِ آلَافٍ، مِنْهُمْ جَمَاعَةٌ مِنَ الرُّؤَسَاءِ وَالْأَعْيَانِ، وَاحْتَازُوهُ بِكَمَالِهِ، وَانْطَلَقَ ابْنُ الْأَشْعَثِ هَارِبًا فِي ثَلَاثمِائَةٍ، فَرَكِبُوا دُجَيْلًا فِي السُّفُنِ، وَعَقَرُوا دَوَابَّهُمْ، وَجَازَوْا إِلَى الْبَصْرَةِ، ثُمَّ سَارُوا مِنْ هُنَالِكَ، وَكَانَ مِنْ أَمْرِهِمْ مِنْ دُخُولِهِمْ بِلَادَ رُتْبِيلَ مَا كَانَ، ثُمَّ شَرَعَ الْحَجَّاجُ فِي تَتَبُّعِ أَصْحَابِ ابْنِ الْأَشْعَثِ، فَقَتَلَهُمْ مَثْنَى وَفُرَادَى، حَتَّى قِيلَ: إِنَّهُ قَتَلَ مِنْهُمْ بَيْنَ يَدَيْهِ صَبْرًا مِائَةَ أَلْفٍ وَثَلَاثِينَ أَلْفًا. قَالَهُ النَّضِرُ بْنُ شُمَيْلٍ، عَنْ هِشَامِ بْنِ حَسَّانَ. مِنْهُمْ مُحَمَّدُ بْنُ سَعْدِ بْنِ أَبِي وَقَاصٍّ، وَجَمَاعَاتٌ مِنَ السَّادَاتِ، حَتَّى كَانَ آخِرُهُمْ سَعِيدَ بْنَ جُبَيْرٍ رَحِمَهُمُ اللَّهُ وَرَضِيَ عَنْهُمْ. من حج في هذه السنة وَفِي هَذِهِ السَّنَةِ حَجَّ بِالنَّاسِ هِشَامُ بْنُ إِسْمَاعِيلَ الْمَخْزُومِيُّ، وَهُوَ الْعَامِلُ عَلَى الْمَدِينَةِ، وَكَانَ الْعُمَّالُ عَلَى الْأَمْصَارِ الْعُمَّالُ الَّذِينَ كَانُوا فِي السَّنَةِ الَّتِي قَبْلَهَا. غزوة صقلية وَفِيهَا كَانَتْ غَزْوَةُ عَطَاءِ بْنِ رَافِعٍ صَقَلِّيَةَ . بناء واسط وَفِي هَذِهِ السَّنَةِ بَنَى الْحَجَّاجُ وَاسِطَ الْقَصَبَ وَكَانَ سَبَبُ ذَلِكَ أَنَّ الْحَجَّاجَ ضَرَبَ الْبَعْثَ عَلَى أَهْلِ الْكُوفَةِ إِلَى خُرَاسَانَ، فَعَسْكَرُوا بِحَمَّامِ عُمَرَ. وَكَانَ فَتًى مِنْ أَهْلِ الْكُوفَةِ حَدِيثَ عَهْدٍ بِعُرْسٍ، فَانْصَرَفَ إِلَى مَنْزِلِهِ لَيْلًا، فَإِذَا سَكْرَانُ مِنْ أَهْلِ الشَّامِ قَدْ طَرَقَ الْبَابَ، فَقَالَتِ الْمَرْأَةُ: هَذَا كُلَّ لَيْلَةٍ يَأْتِينَا فَنَلْقَى مِنْهُ الْمَكْرُوهَ، فَلَمَّا دَخَلَ ضَرَبَ الْفَتَى رَأْسَهُ فَأَنْدَرَهُ، فَلَمَّا أَصْبَحُوا عَلِمَ النَّاسُ بِالْقَتِيلِ، فَذَهَبُوا بِهِ إِلَى الْحَجَّاجِ، فَسَأَلَ الْمَرْأَةَ فَصَدَّقَتْهُ، فَقَالَ: قَتِيلٌ إِلَى النَّارِ، لَا قَوْدَ لَهُ. ثُمَّ نَادَى مُنَادِيهِ: لَا يَنْزِلَنَّ أَحَدٌ عَلَى أَحَدٍ، وَبَعَثَ رُوَّادًا يَرْتَادُونَ لَهُ مَنْزِلًا حَتَّى نَزَلَ أَطْرَافَ كَسْكَرَ. فَبَيْنَا هُوَ فِي مَوْضِعِ وَاسِطَ إِذَا رَاهِبٌ قَدْ أَقْبَلَ عَلَى حِمَارِهِ، فَلَمَّا كَانَ فِي مَوْضِعِ وَاسِطَ بَالَتِ الْأَتَانُ، فَنَزَلَ الرَّاهِبُ فَاحْتَفَرَ الْأَرْضَ وَحَمَلَ التُّرَابِ فَرَمَى بِهِ فِي دِجْلَةَ، فَقَالَ الْحَجَّاجُ: عَلَيَّ بِهِ، فَجِيءَ بِهِ، فَقَالَ: مَا حَمَلَكَ عَلَى مَا صَنَعَتْ؟ قَالَ: نَجِدُ فِي كُتُبِنَا أَنَّهُ يُبْنَى فِي هَذَا الْمَوْضِعِ مَسْجِدٌ يُعْبَدُ اللَّهُ -عَزَّ وَجَلَّ- فِيهِ مَا دَامَ فِي الْأَرْضِ مَنْ يُوَحِّدُ، فَبَنَى الْمَسْجِدَ فِي ذَلِكَ الْمَوْضِعِ. وَلَمَّا فَرَغَ الْحَجَّاجُ مِنْ بِنَاءِ وَاسِطَ، قَالَ لِلْحَسَنِ الْبَصْرِيِّ بَعْدَ فَرَاغِهِ مِنْهَا: كَيْفَ تَرَى بِنَاءَنَا هَذَا؟ قَالَ الْحَسَنُ: إِنَّ اللَّهَ أَخَذَ عُهُودَ الْعُلَمَاءِ وَمَوَاثِيقَهُمْ أَنْ لَا يَقُولُوا إِلَّا الْحَقَّ، أَمَّا أَهْلُ السَّمَاءِ أَيُّهَا الْأَمِيرُ [فَقَدْ] مَقَتُوكَ، وَأَمَّا أَهْلُ الْأَرْضِ [فَقَدْ] غَرُّوكَ، أَنْفَقْتَ مَالَ اللَّهِ فِي غَيْرِ طَاعَتِهِ، يَا عَدُوَّ نَفْسِهِ. فَنَكَّسَ الْحَجَّاجُ رَأْسَهُ حَتَّى خَرَجَ الْحَسَنُ، ثُمَّ قَالَ: يَا أَهْلَ الشَّامِ، يَدْخُلُ عَلَيَّ عُبَيْدُ أَهْلِ الْبَصْرَةِ وَيَشْتُمُنِي فِي مَجْلِسِي ثُمَّ لَا يَكُونُ لِذَلِكَ مُعِيرٌ وَلَا نَكِيرٌ، رُدُّوهُ، فَخَرَجُوا لِيَرُدُّوهُ، وَدَعَا بِالسَّيْفِ لِيَقْتُلَهُ، فَلَمَّا دَخَلَ الْحَسَنُ دَعَا بِدَعَوَاتٍ لَمْ يَتَمَالَكْ الْحَجَّاجُ أَنَّ قَرَّبَهُ وَرَحَّبَ بِهِ وَأَجْلَسَهُ عَلَى طَنْفَسَتِهِ، ثُمَّ دَعَا بِالطِّيبِ فَغَلَّفَ لِحْيَتَهُ وَصَرَفَهُ مُكَرَّمًا، فَلَمَّا خَرَجَ مِنْ عِنْدِهِ تَبِعَهُ الْحَاجِبُ، وَقَالَ: يَقُولُ لَكَ الْأَمِيرُ رَأَيْتُكَ تُحَرِّكُ شَفَتَيْكَ وَقَدْ كُنْتُ هَمَمْتُ بِكَ، فَمَاذَا قُلْتَ فِي دُعَائِكَ؟ فَقَالَ الْحَسَنُ: قُلْتُ: يَا عُدَّتِي عِنْدَ كُرْبَتِي، وَيَا صَاحِبِي عِنْدَ شِدَّتِي، وَيَا وَوَلِيَّ نِعْمَتِي، وَيَا إِلَهِي وَإِلَهَ آبَائِي إِبْرَاهِيمَ وَإِسْحَاقَ وَيَعْقُوبَ، وَيَا كَهَيَعَصَ، بِحَقِّ طَهَ وَيسَ وَالْقُرْآنِ الْعَظِيمِ ارْزُقْنِي مَعْرُوفَ الْحَجَّاجِ وَمَوَدَّتَهُ، وَاصْرِفْ عَنِّي أَذَاهُ وَمَعَرَّتَهُ، فَقَالَ الْحَاجِبُ عِنْدَهَا: بَخٍ بَخٍ لِهَذَا الدُّعَاءِ. وَأَمَرَ الْحَجَّاجُ بِأَنْ يُكْتَبَ لَهُ هَذَا [الدُّعَاءُ]. قَالَ أَبُو إِسْحَاقَ الْبَيْهَقِيُّ: قَالَ الرِّيَاشِيُّ: لَقَدْ دَعَوْتُ بِهَذِهِ الدَّعَوَاتِ فِي الشَّدَائِدِ مِرَارًا فَفَرَّجَ اللَّهُ عَنِّي.
✧ The Defeat of Ibn al-Ashʿath at the Battle of Dayr al-Jamājim Then the Year Eighty-Three Began The year opened while the people were lined up for battle—al-Ḥajjāj and his companions at Dayr Qurrah, and Ibn al-Ashʿath and his companions at Dayr al-Jamājim. Skirmishes took place between them every day, and on most days victory went to the Iraqis over the Syrians, to the point that it was said that Ibn al-Ashʿath's companions—the Iraqis—defeated the Syrians—al-Ḥajjāj's companions—more than eighty times, gaining victory over them. Despite this, al-Ḥajjāj remained fixed in his position, patient and enduring, not budging from the spot where he was. Rather, if he achieved a success on any day, he would advance with his army against the enemy's force. He had experience in warfare. This remained his practice and theirs until he ordered a charge against the battalion of the Qurʾān reciters, because the people followed them, and they were the ones who incited the people to fight, and the people took them as their model. The reciters withstood the charge of his army. Then he gathered the archers from his army and charged with them. He did not cease until he had killed a great number of them. Then he charged against Ibn al-Ashʿath's army, and Ibn al-Ashʿath's companions were routed and fled in every direction. Ibn al-Ashʿath himself fled before them, accompanied by a small remnant of men. Al-Ḥajjāj sent a dense force in pursuit under ʿUmārah b. Tamīm al-Lakhmī, accompanied by Muḥammad b. al-Ḥajjāj, with overall command belonging to ʿUmārah. They drove after them, pursuing them in the hope of capturing him, either killing or taking him prisoner. He kept moving and crossing through provinces, districts, and rural areas, with them on his trail, until he reached Kirmān. The Syrians followed him there and alighted at a fortress where the Iraqis had been before them. In it they found a document which one of the Kufans among Ibn al-Ashʿath's companions who had fled with him had written, containing verses by Abū Jildah al-Yashkurī, in which he said: O what grief and sorrow all together, and O the burning of the heart for what we have met! We abandoned religion and this world altogether, and surrendered our wives and children. We were not people of this world, that we should defend it even if we hoped for no religion. We left our homes to the riffraff of ʿAkk, and the Nabataeans of the villages, and the Ashʿarites. Ibn al-Ashʿath's Descent upon Rutbīl, King of the Turks Then Ibn al-Ashʿath and those with him of the remnant entered the lands of Rutbīl, king of the Turks. Rutbīl honored him, lodged him with himself, granted him safe-conduct, and treated him with great respect. The Battle at Maskin between al-Ḥajjāj and Ibn al-Ashʿath Al-Wāqidī said: Ibn al-Ashʿath, while going to the lands of Rutbīl, passed by an agent of his in one of the cities, whom Ibn al-Ashʿath had appointed over it when he returned to Iraq. That agent honored him, gave him gifts, and lodged him—but he did so as a trick and a deception. He said to him: "Enter the city with me so that you may fortify yourself in it against your enemy, but do not let anyone with you enter the town." Ibn al-Ashʿath agreed to that, but the agent only intended treachery. His companions tried to prevent him, but he would not accept from them, so his companions dispersed from him. When he entered the town, the agent pounced on him, seized him, and bound him with iron, intending to use him to gain favor with al-Ḥajjāj. King Rutbīl had been pleased at Ibn al-Ashʿath's arrival. When news reached him of what had happened to him at the hands of that agent in the city of Bust, he marched until he surrounded Bust, and sent to its governor saying: "By God, if you harm Ibn al-Ashʿath, I will not leave until I bring you down and kill everyone in your city." The agent feared him and sent Ibn al-Ashʿath to him, and Rutbīl honored him. Ibn al-Ashʿath said to Rutbīl: "This agent was my agent and from my side, but he betrayed me and did what you have seen. Permit me to kill him." He said: "I have granted him safe-conduct." With Ibn al-Ashʿath was ʿAbd al-Raḥmān b. ʿAbbās b. Rabīʿah b. al-Ḥārith b. ʿAbd al-Muṭṭalib, and he was the one who led the people in prayer there in the lands of Rutbīl. Then a group of the remnant who had fled from al-Ḥajjāj assembled and marched after Ibn al-Ashʿath to catch up with him and be with him. They numbered close to sixty thousand. When they reached Sijistān, they found that Ibn al-Ashʿath had already entered upon Rutbīl, so they took control of Sijistān and tortured its governor, ʿAbd Allāh b. ʿĀmir al-Biʿār, and his brothers and relatives. They seized the wealth in it, spread through those lands, and took them over. Then they wrote to Ibn al-Ashʿath: "Come out to us so that we may be with you, and we will help you against those who oppose you, and we will take the lands of Khurāsān, for there is a great army of ours there. We will stay there until God destroys al-Ḥajjāj or ʿAbd al-Malik, then we will see what we think after that." Ibn al-Ashʿath went out to them and marched with them a little toward Khurāsān. A band of Iraqis under ʿUbayd Allāh b. ʿAbd al-Raḥmān b. Samurah separated from him. Ibn al-Ashʿath stood among them as a preacher and mentioned their treachery and their reluctance to fight, and said: "I have no need of you. I am going to my companion Rutbīl and will stay with him." Then he turned away from them, and a group of them followed him, while the bulk of the army remained. When Ibn al-Ashʿath parted from them, they swore allegiance to ʿAbd al-Raḥmān b. ʿAbbās b. Rabīʿah al-Hāshimī and marched with him to Khurāsān. Its governor, Yazīd b. al-Muhallab b. Abī Ṣufrah, came out against them to prevent them from entering his territory. Yazīd wrote to ʿAbd al-Raḥmān b. ʿAbbās saying: "There is ample room in the lands. Go to a land where there is no authority, for I dislike fighting you. If you want money, I will send it to you." He replied: "We have not come to fight anyone. We have only come to rest and give our horses rest, then we will go. We have no need of what you have offered." Then ʿAbd al-Raḥmān began collecting the land tax from the territories around him in the districts of Khurāsān. Yazīd b. al-Muhallab came out against him, accompanied by his brother al-Mufaḍḍal, with dense armies. When they encountered them, they fought but not for long, then ʿAbd al-Raḥmān b. ʿAbbās's companions were routed. Yazīd inflicted a great slaughter upon them, took many prisoners, and seized what was in their camp. He sent the prisoners—among them Muḥammad b. Saʿd b. Abī Waqqāṣ—to al-Ḥajjāj. It is said that Muḥammad b. Saʿd said to Yazīd b. al-Muhallab: "I ask you by the prayer of my father for your father to release me." So he released him. Abū Jaʿfar b. Jarīr said: This statement has a lengthy account. Al-Ḥajjāj's Execution of the Prisoners When the prisoners were brought to al-Ḥajjāj, he executed most of them and pardoned some. On the day he triumphed over Ibn al-Ashʿath at Dayr al-Jamājim, al-Ḥajjāj had a crier proclaim among the people: "Whoever returns is safe, and whoever joins Qutaybah b. Muslim at al-Rayy is safe." Many of those who had been with Ibn al-Ashʿath joined him, and al-Ḥajjāj granted them safety. As for those who did not join him, al-Ḥajjāj began to hunt them down and killed many of them, until the last of them to be killed was Saʿīd b. Jubayr, as will be explained later. Al-Shaʿbī was among those who went to Qutaybah b. Muslim. One day al-Ḥajjāj mentioned him, and it was said to him: "He has gone to Qutaybah." So he wrote to him: "Send al-Shaʿbī to me." Al-Shaʿbī said: When I entered upon him, I greeted him with the title of emir, then I said: "O emir, the people have ordered me to offer you an excuse other than what God knows to be the truth. By God, I will speak nothing but the truth in this station. By God, we rebelled against you, incited, and strove with every effort; we did not hold back. We were neither strong and wicked, nor pious and righteous. God granted you victory over us and gave you triumph over us. If you punish us, it is for our sins and what our hands have brought upon you. If you pardon us, it is by your forbearance. Moreover, the argument is in your favor against us." Al-Ḥajjāj said: "By God, O Shaʿbī, you are dearer to me than one who enters upon us with his sword dripping with our blood and then says: 'I did nothing and witnessed nothing.' You are safe with us, O Shaʿbī." He said: I departed, and when I had walked a little, he said: "Come here, O Shaʿbī." My heart was alarmed at that, but then I remembered his words "You are safe, O Shaʿbī," and my soul was reassured. He said: "How did you find the people after us, O Shaʿbī?"—and he had been generous to me—so I said: "May God set the emir aright. After you I have applied sleeplessness as kohl, found smooth ground rugged, found the healthy abode unhealthy, wrapped myself in fear, found worry sweet, missed righteous brothers, and found no replacement for the emir." He said: "Depart, O Shaʿbī." So I departed. Al-Bayhaqī narrated that he asked him about the "deaf" problem in inheritance shares, which is: a mother, a husband, and a sister, and what al-Ṣiddīq, ʿUmar, ʿUthmān, ʿAlī, and Ibn Masʿūd said about it—each of them had an opinion on it. Al-Shaʿbī transmitted all of that on the spot, and he deemed ʿAlī's opinion excellent, but ruled according to ʿUthmān's opinion, and al-Shaʿbī was released because of that. It is said that al-Ḥajjāj executed five thousand prisoners from among those whom Yazīd b. al-Muhallab had sent to him, as mentioned above. Then he marched to al-Kūfah and entered it. He would not accept the oath of allegiance from any of its people unless he said: "Do you testify against yourself that you have disbelieved?" If he said "Yes," he accepted his allegiance; if he refused, he killed him. He killed many of them among those who refused to testify against themselves to unbelief. He said: A man was brought, and al-Ḥajjāj said: "I do not think this one will testify against himself to unbelief, because of his righteousness and religion." Al-Ḥajjāj intended to trick him, so the man said: "Are you trying to deceive me about myself? I am the most unbelieving person on earth, and more unbelieving than Pharaoh, Hāmān, and Nimrod." He said: Al-Ḥajjāj laughed and let him go. Al-Aʿshā and al-Ḥajjāj, and the Biography of al-Aʿshā Ibn Jarīr mentioned through the transmission of Abū Mikhnaf that Aʿshā Hamdān was brought to al-Ḥajjāj. He had composed a poem in which he satirized al-Ḥajjāj and ʿAbd al-Malik b. Marwān and praised Ibn al-Ashʿath and his companions. Al-Ḥajjāj asked him to recite it, but he recited a long poem rhyming in dāl containing much praise of ʿAbd al-Malik and his household. The Syrians began saying: "He has done well, O emir." Al-Ḥajjāj said: "He has not done well; he is saying this only as flattery." Then he insisted until he recited his other poem. When he recited it, al-Ḥajjāj became angry at that and ordered him beheaded patiently before him. The name of this al-Aʿshā was ʿAbd al-Raḥmān b. ʿAbd Allāh b. al-Ḥārith, Abū al-Miṣbaḥ al-Hamdānī, the Kufan poet, one of the famous eloquent and articulate men. He had virtue and devotion in his early days, but then he abandoned that and devoted himself to poetry, becoming known for it. He once went as a delegate to al-Nuʿmān b. Bashīr, who was governor of Ḥimṣ, and praised him. The result of his journey to him, from him and from the army of Ḥimṣ, was forty thousand dinars. He was married to al-Shaʿbī's sister, just as al-Shaʿbī was also married to his sister. He was among those who went out with Ibn al-Ashʿath, and al-Ḥajjāj killed him, as we have mentioned—may God have mercy on him. The Intensification of Fighting between al-Ḥajjāj and Ibn al-Ashʿath, and Ibn al-Ashʿath's Defeat While al-Ḥajjāj was facing Ibn al-Ashʿath, he had sent an ambush to attack Ibn al-Ashʿath's army from behind. Then al-Ḥajjāj and Ibn al-Ashʿath confronted each other. Al-Ḥajjāj fled with his men, abandoning his camp. Ibn al-Ashʿath came, seized what was in the camp, and spent the night there. The raiding party came upon them at night, after they had laid down their weapons, and fell upon them in a single assault. Al-Ḥajjāj returned with his companions and surrounded them. They fought a fierce battle, and many of Ibn al-Ashʿath's companions were killed, and many of them drowned in the Tigris and the Dujayl. Al-Ḥajjāj came to their camp and killed whoever he found in it, killing about four thousand of them, including a group of leaders and notables. They seized it completely. Ibn al-Ashʿath fled with three hundred men. They boarded boats on the Dujayl, hamstrung their mounts, and crossed to al-Baṣrah, then marched from there. What happened to them regarding their entry into the lands of Rutbīl has been related. Then al-Ḥajjāj began hunting down Ibn al-Ashʿath's companions and killed them two by two and one by one, until it was said that he killed before him, patiently, one hundred and thirty thousand. This was said by al-Naḍr b. Shumayl, from Hishām b. Ḥassān. Among them were Muḥammad b. Saʿd b. Abī Waqqāṣ and groups of nobles, until the last of them was Saʿīd b. Jubayr—may God have mercy on them and be pleased with them. Who Led the Pilgrimage in This Year In this year Hishām b. Ismāʿīl al-Makhzūmī led the people in the pilgrimage. He was the governor of al-Madīnah. The governors of the main cities were the same as those of the previous year. The Expedition to Sicily In it occurred the expedition of ʿAṭāʾ b. Rāfiʿ to Sicily. The Building of Wāsiṭ In this year al-Ḥajjāj built Wāsiṭ al-Qaṣab. The reason for that was that al-Ḥajjāj levied a military expedition from the people of al-Kūfah to Khurāsān, and they encamped at Ḥammām ʿUmar. There was a young man from al-Kūfah, recently married, who returned to his home at night and found a drunken man from Syria knocking at the door. The woman said: "This one comes to us every night and we suffer harm from him." When the young man entered, he struck the man's head and severed it. When morning came, the people learned of the slain man and took him to al-Ḥajjāj. He questioned the woman, and she confirmed it. He said: "A slain man to the fire; there is no retaliation for him." Then his crier proclaimed: "No one shall lodge with anyone else." He sent scouts to find him a place until he alighted on the outskirts of Kaskar. While he was at the site of Wāsiṭ, a monk came riding on his donkey. When he was at the site of Wāsiṭ, the she-donkey urinated. The monk dismounted, dug up the earth, carried the soil, and threw it into the Tigris. Al-Ḥajjāj said: "Bring him to me." He was brought, and he said: "What made you do what you did?" He said: "We find in our books that a mosque will be built in this place in which God, Mighty and Majestic, will be worshipped as long as there remains on earth anyone who professes His oneness." So he built the mosque in that place. When al-Ḥajjāj had finished building Wāsiṭ, he said to al-Ḥasan al-Baṣrī after completing it: “How do you see this building of ours?” Al-Ḥasan said: “Indeed, God has taken the covenants of the scholars and their pledges that they should speak only the truth. As for the people of heaven, O Commander, [they] abhor you, and as for the people of earth, [they] have deceived you. You have spent God's wealth in disobedience to Him, O enemy of your own self.” Al-Ḥajjāj lowered his head until al-Ḥasan left. Then he said: “O people of Syria, a slave of the people of Baṣrah enters upon me and reviles me in my assembly, and there is no one to reproach or denounce that. Bring him back!” They went out to bring him back, and he called for a sword to kill him. When al-Ḥasan entered, he uttered supplications that al-Ḥajjāj could not contain himself but to draw him near, welcome him, and seat him on his carpet. Then he called for perfume and perfumed his beard, and dismissed him honored. When he left his presence, the chamberlain followed him and said: “The Commander says to you: I saw you moving your lips when I had resolved to kill you; what did you say in your supplication?” Al-Ḥasan said: “I said: O my provision at my distress, O my companion at my hardship, O my protector of my blessing, O my God and God of my forefathers Ibrāhīm, Isḥāq, and Yaʿqūb, O Kāf Hā Yā ʿAyn Ṣād, by the right of Ṭā Hā and Yā Sīn and the Glorious Qurʾān, grant me the kindness of al-Ḥajjāj and his affection, and turn away from me his harm and his injury.” The chamberlain then said: “Excellent, excellent for this supplication.” Al-Ḥajjāj ordered that this [supplication] be written down for him. Abū Isḥāq al-Bayhaqī said: Al-Riyāshī said: “I have called with these supplications in adversities many times, and God relieved me.”
Tarikh (al-Tabari) 2346No grade recorded
عَبْدُ الرَّحْمَنِ بْنُ حُجَيْرَةَ الْخَوْلَانِيُّ الْمِصْرِيُّ وَمِمَّنْ تُوُفِّيَ فِيهَا مِنَ الْأَعْيَانِ: عَبْدُ الرَّحْمَنِ بْنُ حُجَيْرَةَ الْخَوْلَانِيُّ الْمِصْرِيُّ رَوَى عَنْ جَمَاعَةٍ مِنَ الصَّحَابَةِ، وَكَانَ عَبْدُ الْعَزِيزِ بْنُ مَرْوَانَ أَمِيرُ مِصْرَ قَدْ جَمَعَ لَهُ بَيْنَ الْقَضَاءِ وَالْقَصَصِ وَبَيْتِ الْمَالِ، وَكَانَ رِزْقُهُ فِي الْعَامِ أَلْفَ دِينَارٍ، وَكَانَ لَا يَدَّخِرُ مِنْهَا شَيْئًا. طَارِقُ بْنُ شِهَابِ بْنِ عَبْدِ شَمْسٍ الْأَحْمَسِيُّ طَارِقُ بْنُ شِهَابِ بْنِ عَبْدِ شَمْسٍ الْأَحْمَسِيُّ مِمَّنْ رَأَى النَّبِيَّ ﷺ، وَغَزَا فِي خِلَافَةِ الصِّدِّيقِ وَعُمَرَ ؓ بِضْعًا وَأَرْبَعِينَ غَزَاةً، تُوُفِّيَ بِالْمَدِينَةِ هَذِهِ السَّنَةَ. عُبَيْدُ اللَّهِ بْنُ عَدِيِّ بْنِ الْخِيَارِ عُبَيْدُ اللَّهِ بْنُ عَدِيِّ بْنِ الْخِيَارِ أَدْرَكَ النَّبِيَّ ﷺ وَحَدَّثَ عَنْ جَمَاعَةٍ مِنَ الصَّحَابَةِ، وَكَانَ مِنْ فُقَهَاءِ قُرَيْشٍ وَعُلَمَائِهِمْ، وَأَبُوهُ عَدِيٌّ مِمَّنْ قُتِلَ يَوْمَ بَدْرٍ كَافِرًا. عَبْدُ اللَّهِ بْنُ قَيْسِ بْنِ مَخْرَمَةَ عَبْدُ اللَّهِ بْنُ قَيْسِ بْنِ مَخْرَمَةَ كَانَ قَاضِي الْمَدِينَةِ، وَتُوُفِّيَ بِهَا فِي هَذِهِ السَّنَةِ. مَرْثَدُ بْنُ عَبْدِ اللَّهِ أَبُو الْخَيْرِ مَرْثَدُ بْنُ عَبْدِ اللَّهِ أَبُو الْخَيْرِ، الْيَزْنِيُّ فقد جماعة من القراء والعلماء مع ابن الأشعث وَفِيهَا فُقِدَ جَمَاعَةٌ مِنَ الْقُرَّاءِ وَالْعُلَمَاءِ الَّذِينَ كَانُوا مَعَ ابْنِ الْأَشْعَثِ ; مِنْهُمْ مَنْ هَرَبَ، وَمِنْهُمْ مَنْ قُتِلَ فِي الْمَعْرَكَةِ، وَمِنْهُمْ مَنْ أُسِرَ فَضَرَبَ الْحَجَّاجُ عُنُقَهُ، وَمِنْهُمْ مَنْ تَتَبَّعَهُ الْحَجَّاجُ حَتَّى قَتَلَهُ. وَقَدْ سَمَّى مِنْهُمْ خَلِيفَةُ بْنُ خَيَّاطٍ طَائِفَةً مِنَ الْأَعْيَانِ ; فَمِنْهُمْ مُسْلِمُ بْنُ يَسَارٍ الْمُزَنِيُّ، وَأَبُو مَرَّانَةَ الْعِجْلِيُّ قُتِلَ، وَعُقْبَةُ بْنُ عَبْدِ الْغَافِرِ قُتِلَ، وَعُقْبَةُ بْنُ وَسَّاجٍ قُتِلَ، وَعَبْدُ اللَّهِ بْنُ غَالِبٍ الْجَهْضَمِيُّ قُتِلَ، وَأَبُو الْجَوْزَاءِ الرَّبَعِيُّ قُتِلَ، وَالنَّضِرُ بْنُ أَنَسٍ، وَعِمْرَانُ وَالِدُ أَبِي جَمْرَةَ الضُّبَعِيُّ، وَأَبُو الْمِنْهَالِ سَيَّارُ بْنُ سَلَامَةَ الرِّيَاحِيُّ، وَمَالِكُ بْنُ دِينَارٍ، وَمُرَّةُ بْنُ دِبَابٍ الْهَدَادِيُّ، وَأَبُو نُجَيْدٍ الْجَهْضَمِيُّ، وَأَبُو شَيْخٍ الْهَنَائِيُّ، وَسَعِيدُ بْنُ أَبِي الْحَسَنِ، وَأَخُوهُ الْحَسَنُ الْبَصْرِيُّ. قَالَ أَيُّوبُ: قِيلَ لِابْنِ الْأَشْعَثِ: إِنْ أَحْبَبْتَ أَنْ يُقْتَلَ النَّاسُ حَوْلَكَ كَمَا قُتِلُوا حَوْلَ هَوْدَجِ عَائِشَةَ يَوْمَ الْجَمَلِ فَأَخْرِجِ الْحَسَنَ مَعَكَ، فَأَخْرَجَهُ. وَمِنْ أَهْلِ الْكُوفَةِ سَعِيدُ بْنُ جُبَيْرٍ، وَعَبْدُ الرَّحْمَنِ بْنُ أَبِي لَيْلَى، وَعَبْدُ اللَّهِ بْنُ شَدَّادٍ، وَالشَّعْبِيُّ، وَأَبُو عُبَيْدَةَ بْنُ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ، وَالْمَعْرُورُ بْنُ سُوَيْدٍ، وَمُحَمَّدُ بْنُ سَعْدِ بْنِ أَبِي وَقَاصٍّ، وَأَبُو الْبَخْتَرِيِّ، وَطَلْحَةُ بْنُ مُصَرِّفِ، وَزُبَيْدُ بْنُ الْحَارِثِ الْيَامِيَّانِ، وَعَطَاءُ بْنُ السَّائِبِ. قَالَ أَيُّوبُ: فَمَا مِنْهُمْ مِنْ أَحَدٍ صُرِعَ مَعَ ابْنِ الْأَشْعَثِ إِلَّا رَغِبَ عَنْ مَصْرَعِهِ، وَلَا نَجَا أَحَدٌ مِنْهُمْ إِلَّا حَمِدَ اللَّهَ الَّذِي سَلَّمَهُ. ومن أعيان من قتل الحجاج عمران بن عصام الضبعي وَمِنْ أَعْيَانِ مَنْ قَتَلَ الْحَجَّاجُ عِمْرَانُ بْنُ عِصَامٍ الضُّبَعِيُّ وَالِدُ أَبِي جَمْرَةَ، كَانَ مِنْ عُلَمَاءِ أَهْلِ الْبَصْرَةِ، وَكَانَ صَالِحًا عَابِدًا، أُتِيَ بِهِ أَسِيرًا إِلَى الْحَجَّاجِ، فَقَالَ لَهُ: اشْهَدْ عَلَى نَفْسِكَ بِالْكُفْرِ حَتَّى أُطْلِقَكَ. فَقَالَ: وَاللَّهِ إِنِّي مَا كَفَرْتُ بِاللَّهِ مُنْذُ آمَنْتُ بِهِ. فَأَمَرَ فَضُرِبَتْ عُنُقُهُ. عَبْدُ الرَّحْمَنِ بْنُ أَبِي لَيْلَى عَبْدُ الرَّحْمَنِ بْنُ أَبِي لَيْلَى رَوَى عَنْ جَمَاعَةٍ مِنَ الصَّحَابَةِ، وَلِأَبِيهِ أَبِي لَيْلَى صُحْبَةٌ، أَخَذَ عَبْدُ الرَّحْمَنِ الْقُرْآنَ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ. خَرَجَ مَعَ ابْنِ الْأَشْعَثِ فَأُتِيَ بِهِ الْحَجَّاجُ أَسِيرًا، فَضُرِبَ عُنُقُهُ بَيْنَ يَدَيْهِ صَبْرًا. زينب أخت الحجاج قِيلَ: وَكَانَ الْحَجَّاجُ قَدْ سَيَّرَ نِسَاءَهُ وَأَهْلَهُ إِلَى الشَّامِ خَوْفًا مِنْ عَبْدِ الرَّحْمَنِ بْنِ الْأَشْعَثِ، وَفِيهِنَّ أُخْتُهُ زَيْنَبُ الَّتِي ذَكَرَهَا النُّمَيْرُ فِي شِعْرِهِ، فَلَمَّا هُزِمَ ابْنُ الْأَشْعَثِ أَرْسَلَ الْبَشِيرُ إِلَى عَبْدِ الْمَلِكِ بِذَلِكَ، وَكَتَبَ كِتَابًا إِلَى أُخْتِهِ زَيْنَبَ، فَأَخَذَتِ الْكِتَابَ وَهِيَ رَاكِبَةٌ، فَنَفَرَتِ الْبَغْلَةُ مِنْ قَعْقَعَةِ الْكِتَابِ، فَسَقَطَتْ زَيْنَبُ فَمَاتَتْ. زَيْدُ بْنُ وَهْبٍ الْجُهَنِيُّ زَيْدُ بْنُ وَهْبٍ الْجُهَنِيُّ، أَبُو سُلَيْمَانَ: [رَحَلَ إِلَى حَضْرَةِ رَسُولِ اللَّهِ ﷺ، فَقُبِضَ رَسُولُ اللَّهِ ﷺ ] وَزَيْدٌ فِي الطَّرِيقِ. رَوَى عَنْ عُمَرَ، وَعَلِيٍّ، وَابْنِ مَسْعُودٍ، وَكِبَارِ الصَّحَابَةِ. زَاذَانُ أَبُو عَمْرٍو زَاذَانُ أَبُو عَمْرٍو، مَوْلَى كِنْدَةَ : رَوَى عَنْ عَلِيٍّ، وَابْنِ مَسْعُودٍ، وَابْنِ عُمَرَ، وَجَرِيرٍ، وَسَلْمَانَ. وَعَنْ سَالِمِ بْنِ أَبِي حَفْصَةَ، أَنَّ زَاذَانَ كَانَ يَبِيعُ الثِّيَابَ، فَإِذَا عَرَضَ الثَّوْبَ نَاوَلَ شَرَّ الطَّرَفَيْنِ. عَبْدُ الرَّحْمَنِ بْنُ عَبْدِ اللَّهِ بْنِ الْحَارِثِ عَبْدُ الرَّحْمَنِ بْنُ عَبْدِ اللَّهِ بْنِ الْحَارِثِ، أَبُو الْمُصْبِحِ، وَهُوَ أَعْشَى هَمْدَانَ: شَاعِرٌ فَصِيحٌ، كُوفِيٌّ، مِنْ شُعَرَاءِ بَنِي أُمَيَّةَ، وَكَانَ زَوْجَ أُخْتِ الشَّعْبِيِّ، وَالشَّعْبِيُّ زَوْجَ أُخْتِهِ. وَكَانَ أَحَدَ الْقُرَّاءِ الْفُقَهَاءِ ثُمَّ تَرَكَ ذَلِكَ وَقَالَ الشِّعْرَ، وَرَأَى فِي الْمَنَامِ أَنَّهُ دَخَلَ بَيْتًا فِيهِ حِنْطَةٌ وَشَعِيرٌ، فَقِيلَ لَهُ: خُذْ أَيَّهُمَا شِئْتَ، فَأَخَذَ الشَّعِيرَ، فَقَالَ لَهُ الشَّعْبِيُّ: إِنْ صَدَقَتْ رُؤْيَاكَ تَرَكْتَ الْقُرْآنَ وَقُلْتُ الشِّعْرَ، فَكَانَ كَذَلِكَ. وَخَرَجَ مَعَ الْأَشْعَثِ فَأَخَذَهُ الْحَجَّاجُ فَقَتَلَهُ صَبْرًا. شَقِيقُ بْنُ سَلَمَةَ شَقِيقُ بْنُ سَلَمَةَ، أَبُو وَائِلٍ الْأَسَدِيُّ : أَدْرَكَ رَسُولَ اللَّهِ ﷺ وَلَمْ يَلْقَهُ. وَسَمِعَ عُمَرَ بْنَ الْخَطَّابٍ، وَعُثْمَانَ بْنَ عَفَّانَ، وَعَلِيَّ بْنَ أَبِي طَالِبٍ، وَابْنَ مَسْعُودٍ، وَعَمَّارًا، وَخَبَّابًا، وَأَبَا مَسْعُودٍ، وَأَبَا مُوسَى، وَأُسَامَةَ بْنَ زَيْدٍ، وَحُذَيْفَةَ بْنَ الْيَمَانِ، وَابْنَ عُمَرَ، وَأَبَا الدَّرْدَاءِ، وَابْنَ عَبَّاسٍ، وَجَرِيرَ بْنَ عَبْدِ اللَّهِ، وَالْمُغِيرَةَ بْنَ شُعْبَةَ. رَوَى عَنْهُ مَنْصُورُ بْنُ الْمُعْتَمِرِ، وَعَمْرُو بْنُ مُرَّةَ، وَالْأَعْمَشُ وَغَيْرُهُمْ. وَكَانَ مِنْ سُكَّانِ الْكُوفَةِ، وَوَرَدَ الْمَدَائِنَ مَعَ عَلِيِّ بْنِ أَبِي طَالِبٍ حِينَ قَاتَلَ الْخَوَارِجَ بِالنَّهْرَوَانِ. قَالَ الْأَعْمَشُ: قَالَ لِي شَقِيقٌ: يَا سُلَيْمَانُ، لَوْ رَأَيْتَنِي وَنَحْنُ هُرَّابٌ مِنْ خَالِدِ بْنِ الْوَلِيدِ يَوْمَ بُزَاخَةَ، فَوَقَعْتُ عَنِ الْبَعِيرِ فَكَادَتْ تَنْدَقُّ عُنُقِي، فَلَوْ مُتُّ يَوْمَئِذٍ كَانَتِ النَّارُ أَوْلَى بِي، وَكُنْتُ يَوْمَئِذٍ ابْنَ إِحْدَى عَشْرَةَ سَنَةً. وَقِيلَ لَهُ: أَيُّمَا أَكْبَرُ أَنْتَ أَوِ الرَّبِيعُ بْنُ خَيْثَمَ؟ فَقَالَ: أَنَا أَكْبَرُ مِنْهُ سِنًّا، وَهُوَ كَانَ أَكْبَرَ مِنِّي عَقْلًا. وَقِيلَ لَهُ: بِأَيِّ شَيْءٍ تَشْهَدُ عَلَى الْحَجَّاجِ؟ فَقَالَ: أَتَأْمُرُونِّي أَنْ أَحْكُمَ عَلَى اللَّهِ. وَكَانَ يَسْمَعُ مَوْعِظَةَ إِبْرَاهِيمَ التَّيْمِيِّ فَيَنْتَفِضُ انْتِفَاضَ الطَّيْرِ. وَكَانَ لَا يَلْتَفِتُ فِي صَلَاةٍ. وَقَالَ: دِرْهَمٌ [مِنْ] تِجَارَةٍ أَحَبُّ إِلَيَّ مِنْ عَشَرَةٍ مِنْ عَطَائِي. وَعَنْ سَعِيدِ بْنِ صَالِحٍ، قَالَ: كَانَ أَبُو وَائِلٍ يَؤُمُّ جَنَائِزَنَا وَهُوَ ابْنُ خَمْسِينَ وَمِائَةِ سَنَةٍ، وَعَنْ عَاصِمٍ قَالَ: كَانَ أَبُو وَائِلٍ يَنْشِجُ [سِرًّا]، وَلَوْ جُعِلَتْ لَهُ الدُّنْيَا عَلَى أَنْ يَفْعَلَ ذَلِكَ وَأَحَدٌ يَرَاهُ لَمْ يَفْعَلْ. وَعَنْ عَاصِمٍ قَالَ: كَانَ لِأَبِي وَائِلٍ خُصٌّ مِنْ قَصَبٍ، وَهُوَ فِيهِ وَفَرَسُهُ، فَكَانَ إِذَا غَزَا نَقْضَهُ، وَإِذَا قَدِمَ بَنَاهُ. مُعَاذَةُ بِنْتُ عَبْدِ اللَّهِ الْعَدَوِيَّةُ مُعَاذَةُ بِنْتُ عَبْدِ اللَّهِ الْعَدَوِيَّةُ، تُكَنَّى أُمَّ الصَّهْبَاءِ: رَوَتْ عَنْ عَائِشَةَ، وَرَوَى عَنْهَا الْحَسَنُ، وَأَبُو قِلَابَةَ. وَكَانَتْ تُحْيِي اللَّيْلَ، [وَكَانَتْ] تَقُولُ: عَجِبْتُ لِعَيْنٍ تَنَامُ وَقَدْ عَرَفَتْ طُولَ الرُّقَادِ فِي ظُلَمِ الْقُبُورِ. وَلَمَّا قُتِلَ زَوْجُهَا صِلَةُ بْنُ أَشْيَمَ وَابْنُهَا فِي بَعْضِ الْغَزَوَاتِ اجْتَمَعَ النِّسَاءُ عِنْدَهَا، فَقَالَتْ: مَرْحَبًا بِكُنَّ إِنْ كُنْتُنَّ جِئْتُنَّ لِتَهْنِئَتِي فَمَرْحَبًا بِكُنَّ، وَإِنْ كُنْتُنَّ جِئْتُنَّ لِغَيْرِ ذَلِكَ فَارْجِعْنَ. وَلَمْ تَتَوَسَّدْ فِرَاشًا بَعْدَ ذَلِكَ، وَكَانَتْ تَقُولُ: وَاللَّهِ مَا أُحِبُّ الْبَقَاءَ إِلَّا لِأَتَقَرَّبَ إِلَى رَبِّي -عَزَّ وَجَلَّ- بِالْوَسَائِلِ لَعَلَّهُ يَجْمَعُ بَيْنِي وَبَيْنَ أَبِي الصَّهْبَاءِ وَوَلَدِهِ فِي الْجَنَّةِ. فَلَمَّا احْتَضُرِتْ بَكَتْ ثُمَّ ضَحِكَتْ، فَسُئِلَتْ عَنْ ذَلِكَ، فَقَالَتْ: أَمَّا الْبُكَاءُ فَإِنِّي ذَكَرْتُ مُفَارَقَةَ الصِّيَامِ وَالصَّلَاةِ وَالذِّكْرِ، وَأَمَّا الضَّحِكُ، فَإِنِّي نَظَرْتُ إِلَى أَبِي الصَّهْبَاءِ وَقَدْ أَقْبَلَ فِي صَحْنِ الدَّارِ وَعَلَيْهِ حُلَّتَانِ خَضْرَاوَانِ وَهُوَ فِي نَفَرٍ مَا رَأَيْتُ لَهُمْ فِي الدُّنْيَا شَبَهًا فَضَحِكَتْ إِلَيْهِ. وَلَا أَرَانِي أُدْرِكُ بَعْدَ ذَلِكَ فَرْضًا. فَمَاتَتْ قَبْلَ دُخُولِ وَقْتِ الصَّلَاةِ.
✧ ʿAbd al-Raḥmān b. Ḥujayrah al-Khawlānī al-Miṣrī Among the notables who died in it: ʿAbd al-Raḥmān b. Ḥujayrah al-Khawlānī al-Miṣrī He narrated from a group of the Companions. ʿAbd al-ʿAzīz b. Marwān, the governor of Egypt, had combined for him the judiciary, storytelling, and the treasury. His annual stipend was one thousand dinars, and he saved nothing from it. Ṭāriq b. Shihāb b. ʿAbd Shams al-Aḥmasī Ṭāriq b. Shihāb b. ʿAbd Shams al-Aḥmasī One of those who saw the Prophet ﷺ, and he campaigned during the caliphate of al-Ṣiddīq and ʿUmar ؓ in forty-some expeditions. He died in Madinah this year. ʿUbayd Allāh b. ʿAdī b. al-Khiyār ʿUbayd Allāh b. ʿAdī b. al-Khiyār He met the Prophet ﷺ and narrated from a group of the Companions. He was among the jurists and scholars of Quraysh. His father ʿAdī was among those killed as an unbeliever on the day of Badr. ʿAbd Allāh b. Qays b. Makhramah ʿAbd Allāh b. Qays b. Makhramah He was the judge of Madinah and died there in this year. Marthad b. ʿAbd Allāh Abū al-Khayr Marthad b. ʿAbd Allāh Abū al-Khayr al-Yazanī A group of Qurʾan reciters and scholars were lost with Ibn al-Ashʿath In it a group of Qurʾan reciters and scholars who were with Ibn al-Ashʿath was lost; among them were those who fled, those who were killed in battle, those who were taken captive and whose necks al-Ḥajjāj struck, and those whom al-Ḥajjāj pursued until he killed them. Khalīfah b. Khayyāṭ named among them a number of notables: among them Muslim b. Yasār al-Muzanī, Abū Marrānah al-ʿIjlī who was killed, ʿUqbah b. ʿAbd al-Ghāfir who was killed, ʿUqbah b. Wassāj who was killed, ʿAbd Allāh b. Ghālib al-Jahḍamī who was killed, Abū al-Jawzāʾ al-Rabaʿī who was killed, al-Naḍr b. Anas, ʿImrān the father of Abū Jamrah al-Ḍubaʿī, Abū al-Minhāl Sayyār b. Salāmah al-Riyāḥī, Mālik b. Dīnār, Murrah b. Dibāb al-Hadādī, Abū Nujayd al-Jahḍamī, Abū Shaykh al-Hanāʾī, Saʿīd b. Abī al-Ḥasan, and his brother al-Ḥasan al-Baṣrī. Ayyūb said: It was said to Ibn al-Ashʿath: If you want people to be killed around you as they were killed around the howdah of ʿĀʾishah on the Day of the Camel, then bring out al-Ḥasan with you. So he brought him out. And from the people of Kufa: Saʿīd b. Jubayr, ʿAbd al-Raḥmān b. Abī Laylā, ʿAbd Allāh b. Shaddād, al-Shaʿbī, Abū ʿUbaydah b. ʿAbd Allāh b. Masʿūd, al-Maʿrūr b. Suwayd, Muḥammad b. Saʿd b. Abī Waqqāṣ, Abū al-Bakhtarī, Ṭalḥah b. Muṣarrif, Zubayd b. al-Ḥārith al-Yāmiyyān, and ʿAṭāʾ b. al-Sāʾib. Ayyūb said: None of them fell with Ibn al-Ashʿath but that he disliked his fall, and none of them escaped but that he praised God who saved him. Among the notables whom al-Ḥajjāj killed was ʿImrān b. ʿIṣām al-Ḍubaʿī Among the notables whom al-Ḥajjāj killed: ʿImrān b. ʿIṣām al-Ḍubaʿī The father of Abū Jamrah. He was among the scholars of the people of Basra and was righteous and devout. He was brought as a captive to al-Ḥajjāj, who said to him: Testify against yourself to unbelief so that I may release you. He said: By God, I have not disbelieved in God since I believed in Him. So he ordered and his neck was struck. ʿAbd al-Raḥmān b. Abī Laylā ʿAbd al-Raḥmān b. Abī Laylā He narrated from a group of the Companions. His father Abū Laylā was a Companion. ʿAbd al-Raḥmān learned the Qurʾan from ʿAlī b. Abī Ṭālib. He went out with Ibn al-Ashʿath and was brought as a captive to al-Ḥajjāj, who struck his neck before him in patient execution. Zaynab, sister of al-Ḥajjāj It was said that al-Ḥajjāj had sent his women and family to Syria out of fear of ʿAbd al-Raḥmān b. al-Ashʿath, and among them was his sister Zaynab, whom al-Numayr mentioned in his poetry. When Ibn al-Ashʿath was defeated, the bearer of good tidings was sent to ʿAbd al-Malik with that news, and he wrote a letter to his sister Zaynab. She took the letter while she was riding, and the mule shied at the rattling of the letter, so Zaynab fell and died. Zayd b. Wahb al-Juhanī Zayd b. Wahb al-Juhanī, Abū Sulaymān: [He set out for the presence of the Messenger of God ﷺ, and the Messenger of God ﷺ passed away] while Zayd was on the road. He narrated from ʿUmar, ʿAlī, Ibn Masʿūd, and the senior Companions. Zādhān Abū ʿAmr Zādhān Abū ʿAmr, client of Kindah: He narrated from ʿAlī, Ibn Masʿūd, Ibn ʿUmar, Jarīr, and Salmān. From Sālim b. Abī Ḥafṣah: Zādhān used to sell cloth, and when he displayed a garment he would hand over the worse of the two ends. ʿAbd al-Raḥmān b. ʿAbd Allāh b. al-Ḥārith ʿAbd al-Raḥmān b. ʿAbd Allāh b. al-Ḥārith, Abū al-Miṣbaḥ, who is Aʿshā Hamdān: An eloquent poet from Kufa, one of the poets of the Umayyads. He was married to al-Shaʿbī's sister, and al-Shaʿbī was married to his sister. He was one of the Qurʾan reciters and jurists, then he abandoned that and composed poetry. He saw in a dream that he entered a house containing wheat and barley, and it was said to him: Take whichever you wish, and he took the barley. Al-Shaʿbī said to him: If your dream is true, you will abandon the Qurʾan and compose poetry, and so it was. He went out with al-Ashʿath, and al-Ḥajjāj seized him and killed him in patient execution. Shaqīq b. Salamah Shaqīq b. Salamah, Abū Wāʾil al-Asadī: He met the time of the Messenger of God ﷺ but did not meet him. He heard ʿUmar b. al-Khaṭṭāb, ʿUthmān b. ʿAffān, ʿAlī b. Abī Ṭālib, Ibn Masʿūd, ʿAmmār, Khabbāb, Abū Masʿūd, Abū Mūsā, Usāmah b. Zayd, Ḥudhayfah b. al-Yamān, Ibn ʿUmar, Abū al-Dardāʾ, Ibn ʿAbbās, Jarīr b. ʿAbd Allāh, and al-Mughīrah b. Shuʿbah. Manṣūr b. al-Muʿtamir, ʿAmr b. Murrah, al-Aʿmash, and others narrated from him. He was among the residents of Kufa and came to al-Madāʾin with ʿAlī b. Abī Ṭālib when he fought the Kharijites at al-Nahrawān. Al-Aʿmash said: Shaqīq said to me: O Sulaymān, if you had seen me when we were fleeing from Khālid b. al-Walīd on the day of Buzākhah, I fell from the camel and my neck almost broke. Had I died that day, the Fire would have been more fitting for me, and I was then eleven years old. It was said to him: Which of you is older, you or al-Rabīʿ b. Khaytham? He said: I am older in years, but he was older in intellect. It was said to him: With what do you testify against al-Ḥajjāj? He said: Do you command me to pass judgment on God? He used to hear the exhortation of Ibrāhīm al-Taymī and tremble like a bird. He would not turn around in prayer. He said: A dirham from trade is dearer to me than ten from my stipend. From Saʿīd b. Ṣāliḥ: Abū Wāʾil used to lead our funeral prayers when he was one hundred and fifty years old. From ʿĀṣim: Abū Wāʾil would sob [secretly], and if the world were given to him on condition that he do that while anyone saw him, he would not do it. From ʿĀṣim: Abū Wāʾil had a booth of reeds, and he and his horse were in it. When he went on campaign he dismantled it, and when he returned he rebuilt it. Muʿādhah bt. ʿAbd Allāh al-ʿAdawiyyah Muʿādhah bt. ʿAbd Allāh al-ʿAdawiyyah, whose kunyah was Umm al-Ṣahbāʾ: She narrated from ʿĀʾishah, and al-Ḥasan and Abū Qilābah narrated from her. She used to keep the night alive [in worship], and she said: I marvel at an eye that sleeps when it knows the length of slumber in the darkness of the graves. When her husband Ṣilah b. Ashyam and her son were killed in one of the campaigns, the women gathered at her place, and she said: Welcome to you if you have come to congratulate me; if you have come for anything else, then go back. She did not use a mattress after that, and she used to say: By God, I do not love remaining alive except to draw near to my Lord, mighty and majestic, through means, that He may gather me with Abū al-Ṣahbāʾ and his son in Paradise. When she was dying she wept then laughed, and she was asked about that. She said: As for weeping, I remembered parting from fasting, prayer, and remembrance. As for laughing, I looked at Abū al-Ṣahbāʾ coming in the courtyard of the house wearing two green garments, and he was among people the like of whom I have not seen in this world, so I laughed at him. I do not think I will reach any obligatory prayer after that. She died before the time of prayer entered.
Tarikh (al-Tabari) 2347No grade recorded
افتتاح المصيصة ثُمَّ دَخَلَتْ سَنَةُ أَرْبَعٍ وَثَمَانِينَ قَالَ الْوَاقِدِيُّ: فِيهَا افْتَتَحَ عَبْدُ اللَّهِ بْنُ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ الْمِصِّيصَةَ. غزو محمد بن مروان أرمينية وَفِيهَا غَزَا مُحَمَّدُ بْنُ مَرْوَانَ أَرْمِينِيَّةَ فَقَتَلَ مِنْهُمْ خَلْقًا كَثِيرًا، وَحَرَّقَ كَنَائِسَهُمْ، وَضِيَاعَهُمْ. وَتُسَمَّى سَنَةَ الْحَرِيقِ. استعمال الحجاج على فارس محمد بن القاسم الثقفي وَفِيهَا اسْتَعْمَلَ الْحَجَّاجُ عَلَى فَارِسَ مُحَمَّدَ بْنَ الْقَاسِمِ الثَّقَفِيَّ وَأَمَرَهُ بِقَتْلِ الْأَكْرَادِ. تولية عياض بن غنم الإسكندرية وَفِيهَا وَلَّى عَبْدُ الْمَلِكِ الْإِسْكَنْدَرِيَّةَ عِيَاضَ بْنَ غَنْمٍ التُّجَيْبِيَّ، وَعَزَلَ عَنْهَا عَبْدَ الْمَلِكِ بْنَ أَبِي الْكَنُودِ الَّذِي كَانَ قَدْ وَلِيَهَا فِي الْعَامِ الْمَاضِي. افتتاح موسى بن نصير بلد أوربة من بلاد المغرب وَفِيهَا افْتَتَحَ مُوسَى بْنُ نُصَيْرٍ طَائِفَةً مِنْ بِلَادِ الْمَغْرِبِ مِنْ ذَلِكَ بَلَدُ أَوْرَبَةَ، وَقَتَلَ مِنْ أَهْلِهَا بَشَرًا كَثِيرًا جِدًّا، وَأَسَرَ نَحْوًا مِنْ خَمْسِينَ أَلْفًا. ذِكْرُ فَتْحِ قَلْعَةِ نَيْزَكٍ بِبَاذَغِيسَ فِي هَذِهِ السَّنَةِ فَتَحَ يَزِيدُ بْنُ الْمُهَلَّبِ قَلْعَةَ نَيْزَكٍ، وَكَانَ يَزِيدُ قَدْ وَضَعَ عَلَى نَيْزَكٍ الْعُيُونَ، فَلَمَّا بَلَغَهُ خَرُوجُ نَيْزَكٍ عَنْهَا سَارَ إِلَيْهَا فَحَاصَرَهَا، فَمَلَكَهَا وَمَا فِيهَا مِنَ الْأَمْوَالِ وَالذَّخَائِرِ، وَكَانَتْ مِنْ أَحْصَنِ الْقِلَاعِ وَأَمْنَعِهَا، وَكَانَ نَيْزَكٌ إِذَا رَآهَا سَجَدَ لَهَا تَعْظِيمًا لَهَا، وَقَالَ كَعْبُ بْنُ مَعْدَانَ الْأَشْقَرِيُّ يَذْكُرُهَا: وَبَاذَغِيسُ الَّتِي مَنْ حَلَّ ذُرْوَتَهَا عَزَّ الْمُلُوكَ فَإِنْ شَاءَ جَارَ أَوْ ظَلَمَا مَنِيعَةٌ لَمْ يَكِدْهَا قَبْلَهُ مَلِكٌ إِلَّا إِذَا وَاجَهَتْ جَيْشًا لَهُ وَجَمَا تُخَالُ نِيرَانُهَا مِنْ بُعْدِ مَنْظَرِهَا بَعْضَ النُّجُومِ إِذَا مَا لَيْلُهَا عَتَمَا وَهِيَ أَبْيَاتٌ عِدَّةٌ، وَقَالَ أَيْضًا يَذْكُرُ يَزِيدَ وَفَتْحَهَا: نَفَى نَيْزَكًا عَنْ بَاذَغِيسَ وَنَيْزَكٌ بِمَنْزِلَةٍ أَعْيَا الْمُلُوكَ اغْتِصَابُهَا مُحَلِّقَةٍ دُونَ السَّمَاءِ كَأَنَّهَا غَمَامَةُ صَيْفٍ زَالَ عَنْهَا سَحَابُهَا وَلَا تَبْلُغُ الْأَرْوَى شَمَارِيخَهَا الْعُلَى وَلَا الطَّيْرُ إِلَّا نَسْرُهَا وَعُقَابُهَا وَمَا خُوِّفَتْ بِالذِّئْبِ وِلْدَانُ أَهْلِهَا وَلَا نَبَحَتْ إِلَّا النُّجُومَ كِلَابُهَا فِي أَبْيَاتِ غَيْرِهَا. فَلَمَّا فَتَحَهَا كَتَبَ إِلَى الْحَجَّاجِ بِالْفَتْحِ، وَكَانَ يَكْتُبُ لَهُ يَحْيَى بْنُ يَعْمُرَ الْعَدْوَانِيُّ حَلِيفُ هُذَيْلٍ: إِنَّا لَحِقْنَا الْعَدُوَّ فَمَنَحَنَا اللَّهُ أَكْتَافَهُمْ، فَقَتَلْنَا طَائِفَةً وَأَسَرْنَا طَائِفَةً، وَلَحِقَتْ طَائِفَةٌ بِرُءُوسِ الْجِبَالِ وَعَرَاعِرِ الْأَوْدِيَةِ، فَأَهْضَامِ الْغِيطَانِ، وَأَثْنَاءِ الْأَنْهَارِ. فَقَالَ الْحَجَّاجُ: مَنْ يَكْتُبُ لِيَزِيدَ ؟ فَقِيلَ: يَحْيَى بْنُ يَعْمُرَ. فَكَتَبَ إِلَيْهِ بِحَمْلِهِ عَلَى الْبَرِيدِ. فَقَدِمَ إِلَيْهِ أَفْصَحُ النَّاسِ. فَقَالَ: أَيْنَ وُلِدْتَ ؟ قَالَ: بِالْأَهْوَازِ. [ قَالَ ]: فَهَذِهِ الْفَصَاحَةُ مِنْ أَيْنَ ؟ قَالَ: حَفِظْتُ مِنْ كَلَامِ أَبِي، وَكَانَ فَصِيحًا. قَالَ: أَخْبِرْنِي، هَلْ يَلْحَنُ عَنْبَسَةُ بْنُ سَعِيدٍ ؟ قَالَ: نَعَمْ، كَثِيرًا. قَالَ: فَفُلَانٌ ؟ قَالَ: نَعَمْ. قَالَ: فَأَخْبِرْنِي هَلْ أَلْحَنُ ؟ قَالَ: نَعَمْ تَلْحَنُ لَحْنًا خَفِيًّا، تَزِيدُ حَرْفًا، وَتُنْقِصُ حَرْفًا، وَتَجْعَلُ أَنْ فِي مَوْضِعٍ إِنْ، وَإِنْ فِي مَوْضِعِ أَنْ. قَالَ: قَدْ أَجَّلْتُكَ ثَلَاثًا، فَإِنْ وَجَدْتُكَ بِأَرْضِ الْعِرَاقِ قَتَلْتُكَ. فَرَجَعَ إِلَى خُرَاسَانَ. وَحَجَّ بِالنَّاسِ هَذِهِ السَّنَةَ هِشَامُ بْنُ إِسْمَاعِيلَ.
✧ The opening of al-Maṣṣīṣah Then the year eighty-four began Al-Wāqidī said: In it ʿAbd Allāh b. ʿAbd al-Malik b. Marwān opened al-Maṣṣīṣah. The raid of Muḥammad b. Marwān on Armenia And in it Muḥammad b. Marwān raided Armenia and killed many of them, and burned their churches and their estates. It was called the Year of the Burning. Al-Ḥajjāj's appointment of Muḥammad b. al-Qāsim al-Thaqafī over Fārs And in it al-Ḥajjāj appointed Muḥammad b. al-Qāsim al-Thaqafī over Fārs and commanded him to kill the Kurds. The appointment of ʿIyāḍ b. Ghanm over Alexandria And in it ʿAbd al-Malik appointed ʿIyāḍ b. Ghanm al-Tujībī over Alexandria, and dismissed from it ʿAbd al-Malik b. Abī al-Kanūd, who had been over it in the previous year. Mūsā b. Nuṣayr's opening of the land of Awraba in the Maghrib And in it Mūsā b. Nuṣayr opened a portion of the lands of the Maghrib, among them the land of Awraba, and killed very many of its people, and captured about fifty thousand. Mention of the conquest of the fortress of Nīzak in Bādhaghīs In this year Yazīd b. al-Muhallab conquered the fortress of Nīzak. Yazīd had placed spies on Nīzak, and when he learned of Nīzak's departure from it, he marched to it and besieged it, and took possession of it and the wealth and treasures within it. It was among the most fortified and impregnable of fortresses, and Nīzak, when he saw it, prostrated to it in veneration of it. Kaʿb b. Maʿdān al-Ashqarī said, mentioning it: And Bādhaghīs, whose summit whoever occupies humbles kings, so if he wills he wrongs or oppresses. An impregnable fortress that no king before him could take except when it faced an army for him and gathered. Its fires are imagined from the distance of their view to be some of the stars when their night grows dark. These are several verses. He also said, mentioning Yazīd and its conquest: He expelled Nīzak from Bādhaghīs, while Nīzak was in a place whose seizure had wearied kings, soaring below the sky as though it were a summer cloud whose clouds had departed from it. The mountain goats do not reach its high peaks, nor the birds, except its vulture and its eagle. The children of its people were not frightened by the wolf, nor did its dogs bark except at the stars. In other verses besides these. When he conquered it, he wrote to al-Ḥajjāj of the conquest, and Yaḥyā b. Yaʿmur al-ʿAdwānī, the confederate of Hudhayl, wrote for him: "We overtook the enemy, and God granted us their shoulders, so we killed a party and captured a party, and a party fled to the mountain peaks, the rugged ravines, the hollows of the valleys, and the bends of the rivers." Al-Ḥajjāj said: "Who writes for Yazīd?" It was said: "Yaḥyā b. Yaʿmur." So he wrote to him to bring him by the post. He came to him as the most eloquent of people. He said: "Where were you born?" He said: "In al-Ahwāz." [He said]: "Then this eloquence, from where?" He said: "I memorized the speech of my father, and he was eloquent." He said: "Tell me, does ʿAnbasah b. Saʿīd make grammatical errors?" He said: "Yes, often." He said: "And so-and-so?" He said: "Yes." He said: "Then tell me, do I make grammatical errors?" He said: "Yes, you make a subtle error: you add a letter and omit a letter, and you put 'an in place of 'in and 'in in place of 'an." He said: "I have granted you three days; if I find you in the land of Iraq, I will kill you." So he returned to Khurasan. In this year Hishām b. Ismāʿīl led the people in the pilgrimage.
Tarikh (al-Tabari) 2348No grade recorded
مقتل جماعة من رؤساء أصحاب ابن الأشعث وَفِيهَا قَتَلَ الْحَجَّاجُ أَيْضًا جَمَاعَةً مِنْ رُؤَسَاءِ أَصْحَابِ ابْنِ الْأَشْعَثِ مِنْهُمْ: أَيُّوبُ بْنُ الْقِرِّيَّةِ وَكَانَ فَصِيحًا بَلِيغًا وَاعِظًا، قَتَلَهُ صَبْرًا بَيْنَ يَدَيْهِ، وَيُقَالُ: إِنَّهُ نَدِمَ عَلَى قَتْلِهِ، وَهُوَ أَيُّوبُ بْنُ زَيْدِ بْنِ قَيْسٍ أَبُو سُلَيْمَانَ الْهِلَالِيُّ، الْمَعْرُوفُ بِابْنِ الْقِرِّيَّةِ. وَعَبْدُ اللَّهِ بْنُ الْحَارِثِ بْنِ نَوْفَلٍ، وَسَعْدُ بْنُ إِيَاسٍ الشَّيْبَانِيُّ. وَأَبُو عِنَبَةَ الْخَوْلَانِيُّ لَهُ صُحْبَةٌ وَرِوَايَةٌ، سَكَنَ حِمْصَ، وَبِهَا تُوُفِّيَ، وَقَدْ قَارَبَ الْمِائَةَ سَنَةٍ. عَبْدُ اللَّهِ بْنِ قَتَادَةَ. وَغَيْرُ هَؤُلَاءِ جَمَاعَةٌ ; مِنْهُمْ مَنْ قَتَلَهُ الْحَجَّاجُ. عُتْبَةُ بْنُ النَّدْرِ السُّلَمِيُّ وَفِيهَا تُوُفِّيَ عُتْبَةُ بْنُ النَّدْرِ السُّلَمِيُّ صَحَابِيٌّ جَلِيلٌ. عِمْرَانُ بْنُ حِطَّانَ الْخَارِجِيُّ عِمْرَانُ بْنُ حِطَّانَ الْخَارِجِيُّ كَانَ أَوَّلًا مِنْ أَهْلِ السُّنَّةِ وَالْجَمَاعَةِ، فَتَزَوَّجَ امْرَأَةً مِنَ الْخَوَارِجِ حَسَنَةً جَمِيلَةً جِدًّا فَأَحَبَّهَا، وَكَانَ هُوَ دَمِيمَ الشَّكْلِ، فَأَرَادَ أَنْ يَرُدَّهَا إِلَى السُّنَّةِ فَأَبَتْ، فَارْتَدَّ مَعَهَا إِلَى مَذْهَبِهَا. وَقَدْ كَانَ مِنَ الشُّعَرَاءِ الْمُطْبِقِينَ، وَهُوَ الْقَائِلُ فِي قَتْلِ عَلِيٍّ وَقَاتِلِهِ: يَا ضَرْبَةً مِنْ تَقِيٍّ مَا أَرَادَ بِهَا إِلَّا لِيَبْلُغَ مِنْ ذِي الْعَرْشِ رِضْوَانَا إِنِّي لَأَذْكُرهُ يَوْمًا فَأَحْسَبُهُ أَوْفَى الْبَرِيَّةِ عِنْدَ اللَّهِ مِيزَانَا أَكْرِمْ بِقَوْمٍ بُطُونُ الطَّيْرِ قَبْرُهُمُ لَمْ يَخْلِطُوا دِينَهُمُ بَغْيًا وَعُدْوَانَا وَقَدْ كَانَ الثَّوْرِيُّ يَتَمَثَّلُ بِأَبْيَاتِهِ هَذِهِ فِي الزُّهْدِ فِي الدُّنْيَا، وَهِيَ قَوْلُهُ: أَرَى أَشْقِيَاءَ النَّاسِ لَا يَسْأَمُونَهَا عَلَى أَنَّهُمْ فِيهَا عُرَاةٌ وَجُوَّعُ أَرَاهَا وَإِنْ كَانَتْ تُحَبُّ فَإِنَّهَا سَحَابَةُ صَيْفٍ عَنْ قَلِيلٍ تَقَشَّعُ كَرَكْبٍ قَضَوْا حَاجَاتِهِمْ وَتَرَّحَلُوا طَرِيقَهُمُ بَادِي الْعَلَامَةِ مَهْيَعُ مَاتَ عِمْرَانُ بْنُ حِطَّانَ سَنَةَ أَرْبَعٍ وَثَمَانِينَ، وَقَدْ رَدَّ عَلَيْهِ بَعْضُ الْعُلَمَاءِ فِي أَبْيَاتِهِ الْمُتَقَدِّمَةِ فِي قَتْلِ عَلِيٍّ ؓ، بِأَبْيَاتٍ عَلَى قَافِيَتِهَا وَوَزْنِهَا: بَلْ ضَرْبَةٌ مِنْ شَقِيٍّ مَا أَرَادَ بِهَا إِلَّا لِيَبْلُغَ مِنْ ذِي الْعَرْشِ خُسْرَانَا إِنِّي لَأَذْكُرُهُ يَوْمًا فَأَحْسَبُهُ أَشْقَى الْبَرِيَّةِ عِنْدَ اللَّهِ مِيزَانَا عَبْدُ الرَّحْمَنِ بْنُ مُحَمَّدِ بْنِ الْأَشْعَثِ بْنِ قَيْسٍ الْكِنْدِيُّ وَفِيهَا كَانَ مَهْلِكُ عَبْدُ الرَّحْمَنِ بْنُ مُحَمَّدِ بْنِ الْأَشْعَثِ بْنِ قَيْسٍ الْكِنْدِيُّ، وَقِيلَ: فِي الَّتِي بَعْدَهَا فَاللَّهُ أَعْلَمُ ; وَذَلِكَ أَنَّ الْحَجَّاجَ كَتَبَ إِلَى رُتْبِيلَ مَلِكِ التُّرْكِ الَّذِي لَجَأَ ابْنُ الْأَشْعَثِ إِلَيْهِ يَقُولُ لَهُ: وَاللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ لَئِنْ لَمْ تَبْعَثْ إِلَيَّ بِابْنِ الْأَشْعَثِ لَأَبْعَثَنَّ إِلَى بِلَادِكَ أَلْفَ أَلْفِ مُقَاتِلٍ، وَلِأُخَرِّبَنَّهَا. فَلَمَّا تَحَقَّقَ الْوَعِيدُ مِنَ الْحَجَّاجِ اسْتَشَارَ فِي ذَلِكَ بَعْضَ الْأُمَرَاءِ فَأَشَارَ عَلَيْهِ بِتَسْلِيمِ ابْنِ الْأَشْعَثِ إِلَيْهِ قَبْلَ أَنْ يُخَرِّبَ الْحَجَّاجُ دِيَارَهُ، وَيَأْخُذَ عَامَّةَ أَمْصَارِهِ، فَأَرْسَلَ إِلَى الْحَجَّاجِ يَشْتَرِطُ عَلَيْهِ أَنْ لَا يُقَاتِلَ عَشْرَ سِنِينَ، وَأَنْ لَا يُؤَدِّيَ فِي كُلِّ سَنَةٍ مِنْهَا إِلَّا مِائَةَ أَلْفٍ مِنَ الْخَرَاجِ، فَأَجَابَهُ الْحَجَّاجُ إِلَى ذَلِكَ، وَقِيلَ: إِنَّ الْحَجَّاجَ وَعْدَهُ أَنْ يُطْلِقَ لَهُ خَرَاجَ أَرْضِهِ سَبْعَ سِنِينَ، فَعِنْدَ ذَلِكَ غَدَرَ رُتْبِيلُ بِابْنِ الْأَشْعَثِ، فَقِيلَ: إِنَّهُ أَمَرَ بِضَرْبِ عُنُقِهِ صَبْرًا بَيْنَ يَدَيْهِ، وَبَعَثَ بِرَأْسِهِ إِلَى الْحَجَّاجِ وَقِيلَ: بَلْ كَانَ ابْنُ الْأَشْعَثِ قَدْ مَرِضَ مَرَضًا شَدِيدًا فَقَتَلَهُ وَهُوَ بِآخِرِ رَمَقٍ، وَالْمَشْهُورُ أَنَّهُ قَبَضَ عَلَيْهِ وَعَلَى ثَلَاثِينَ مِنْ أَقْرِبَائِهِ فَقَيَّدَهُمْ فِي الْأَصْفَادِ، وَبَعَثَ بِهِمْ مَعَ رُسُلِ الْحَجَّاجِ إِلَيْهِ، فَلَمَّا كَانُوا بِبَعْضِ الطَّرِيقِ بِمَكَانٍ يُقَالُ لَهُ: الرُّخَّجُ، صَعِدَ ابْنُ الْأَشْعَثِ وَهُوَ مُقَيَّدٌ بِالْحَدِيدِ إِلَى سَطْحِ قَصْرٍ، وَمَعَهُ رَجُلٌ مُوكَّلٌ بِهِ; لِئَلَّا يَفِرَّ، وَأَلْقَى نَفْسَهُ مِنْ ذَلِكَ الْقَصْرِ، وَسَقَطَ مَعَهُ الْمُوكَّلُ بِهِ فَمَاتَا جَمِيعًا، فَعَمَدَ الرَّسُولُ إِلَى رَأْسِ ابْنِ الْأَشْعَثِ فَاحْتَزَّهُ، وَقَتَلَ مَنْ مَعَهُ مِنْ أَصْحَابِ ابْنِ الْأَشْعَثِ، وَبَعَثَ بِرُءُوسِهِمْ إِلَى الْحَجَّاجِ، فَأَمَرَ فَطِيفَ بِرَأْسِهِ فِي الْعِرَاقِ، ثُمَّ بَعَثَهُ إِلَى أَمِيرِ الْمُؤْمِنِينَ عَبْدِ الْمَلِكِ فَطِيفَ بِرَأْسِهِ فِي الشَّامِ، ثُمَّ بَعَثَ بِهِ إِلَى أَخِيهِ عَبْدِ الْعَزِيزِ بِمِصْرَ فَطِيفَ بِرَأْسِهِ هُنَالِكَ، ثُمَّ دَفَنُوا رَأْسَهُ بِمِصْرَ وَجُثَّتَهُ بِالرُّخَّجِ، وَقَدْ قَالَ بَعْضُ الشُّعَرَاءِ فِي ذَلِكَ: هَيْهَاتَ مَوْضِعُ جُثَّةٍ مِنْ رَأْسِهَا رَأْسٌ بِمِصْرَ وَجُثَّةٌ بِالرُّخَّجِ وَإِنَّمَا ذَكَرَ ابْنُ جَرِيرٍ مَقْتَلَ ابْنِ الْأَشْعَثِ فِي سَنَةِ خَمْسٍ وَثَمَانِينَ. فَاللَّهُ أَعْلَمُ. وَعَبْدُ الرَّحْمَنِ هَذَا هُوَ ابْنُ مُحَمَّدِ بْنِ الْأَشْعَثِ بْنِ قَيْسٍ، وَمِنْهُمْ مَنْ يَقُولُ عَبْدُ الرَّحْمَنِ بْنُ قَيْسِ بْنِ مُحَمَّدِ بْنِ الْأَشْعَثِ بْنِ قَيْسٍ، الْكِنْدِيُّ الْكُوفِيُّ، قَدْ رَوَى لَهُ أَبُو دَاوُدَ وَالنَّسَائِيُّ، عَنْ أَبِيهِ، عَنْ جَدِّهِ، عَنِ ابْنِ مَسْعُودٍ، حَدِيثُ: إِذَا اخْتَلَفَ الْمُتَبَايِعَانِ وَالسِّلْعَةُ قَائِمَةٌ، فَالْقَوْلُ مَا قَالَ الْبَائِعُ، أَوْ يَتَتَارَكَانِ وَعَنْهُ أَبُو الْعُمَيْسِ وَيُقَالُ: إِنَّ الْحَجَّاجَ قَتَلَهُ بَعْدَ التِّسْعِينَ سَنَةً. فَاللَّهُ أَعْلَمُ. وَالْعَجَبُ كُلُّ الْعَجَبِ مِنْ هَؤُلَاءِ الَّذِينَ بَايَعُوهُ بِالْإِمَارَةِ، وَلَيْسَ مِنْ قُرَيْشٍ وَإِنَّمَا هُوَ كِنْدِيٌّ مِنَ الْيَمَنِ، وَقَدِ اجْتَمَعَ الصَّحَابَةُ يَوْمَ السَّقِيفَةِ عَلَى أَنَّ الْإِمَارَةَ لَا تَكُونُ إِلَّا فِي قُرَيْشٍ، وَاحْتَجَّ عَلَيْهِمُ الصِّدِّيقُ بِالْحَدِيثِ فِي ذَلِكَ، حَتَّى إِنَّ الْأَنْصَارَ سَأَلُوا أَنْ يَكُونَ مِنْهُمْ أَمِيرٌ مَعَ أَمِيرِ الْمُهَاجِرِينَ، فَأَبَى الصِّدِّيقُ عَلَيْهِمْ ذَلِكَ، ثُمَّ مَعَ هَذَا كُلِّهِ ضَرَبَ سَعْدُ بْنُ عُبَادَةَ - الَّذِي دَعَا إِلَى ذَلِكَ أَوَّلًا، ثُمَّ رَجَعَ عَنْهُ - كَمَا قَرَّرْنَا ذَلِكَ فِيمَا تَقَدَّمَ، فَكَيْفَ يَعْمِدُونَ إِلَى خَلِيفَةٍ قَدْ بُويِعَ لَهُ بِالْإِمَارَةِ عَلَى الْمُسْلِمِينَ مِنْ سِنِينَ، فَيَعْزِلُونَهُ وَهُوَ مِنْ صَلِيبَةِ قُرَيْشٍ، وَيُبَايِعُونَ لِرَجُلٍ كِنْدِيٍّ بَيْعَةً لَمْ يَتَّفِقْ عَلَيْهَا أَهْلُ الْحَلِّ وَالْعَقْدِ؟ وَلِهَذَا لَمَّا كَانَتْ هَذِهِ زَلَّةٌ وَفَلْتَةٌ نَشَأَ بِسَبَبِهَا شَرٌّ كَثِيرٌ هَلَكَ فِيهِ خَلْقٌ كَثِيرٌ، فَإِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ. وَذَكَرَ بَعْضُهُمْ: أَنَّ مَهْلَكَ عَبْدِ الرَّحْمَنِ كَانَ فِي سَنَةِ خَمْسٍ وَثَمَانِينَ. أَيُّوبُ ابْنُ الْقِرِّيَّةِ أَيُّوبُ ابْنُ الْقِرِّيَّةِ وَهِيَ أُمُّهُ، وَاسْمُ أَبِيهِ يَزِيدُ بْنُ قَيْسِ بْنِ زُرَارَةَ بْنِ مُسْلِمٍ، النَّمِرِيُّ الْهِلَالِيُّ، كَانَ أَعْرَابِيًّا أُمِّيًّا، وَكَانَ يُضْرَبُ بِهِ الْمَثَلُ فِي فَصَاحَتِهِ وَبَيَانِهِ وَبَلَاغَتِهِ، صَحِبَ الْحَجَّاجَ، وَوَفَدَ عَلَى عَبْدِ الْمَلِكِ، ثُمَّ بَعَثَهُ رَسُولًا إِلَى ابْنِ الْأَشْعَثِ، فَقَالَ لَهُ ابْنُ الْأَشْعَثِ: لَئِنْ لَمْ تَقُمْ خَطِيبًا فَتَخْلَعُ الْحَجَّاجَ لَأَضْرِبَنَّ عُنُقَكَ. فَفَعَلَ، وَأَقَامَ عِنْدَهُ فَلَمَّا ظَهَرَ الْحَجَّاجُ اسْتَحْضَرَهُ، وَجَرَتْ لَهُ مَعَهُ مَقَامَاتٌ وَمَقَالَاتٌ فِي الْكَلَامِ، ثُمَّ فِي آخِرِ الْأَمْرِ ضَرَبَ عُنُقَهُ، وَنَدِمَ بَعْدَ ذَلِكَ عَلَى مَا فَعَلَ مِنْ ضَرْبِ عُنُقِهِ، وَلَكِنْ نَدِمَ حَيْثُ لَا يَنْفَعُهُ النَّدَمُ كَمَا قِيلَ: وَجَادَتْ بِوَصْلٍ حِينَ لَا يَنْفَعُ الْوَصْلُ وَقَدْ ذَكَرَهُ ابْنُ عَسَاكِرَ فِي تَارِيخِهِ، وَابْنُ خَلِّكَانَ فِي الْوَفِيَّاتِ، وَأَطَالَ تَرْجَمَتَهُ، وَذَكَرَ فِيهَا أَشْيَاءَ حَسَنَةً. قَالَ: والْقِرِّيَّةُ بِكَسْرِ الْقَافِ وَتَشْدِيدِ الْيَاءِ، وَهِيَ جَدَّتُهُ، وَاسْمُهَا خُمَاعَةُ بِنْتُ جُشَمَ. قَالَ ابْنُ خَلِّكَانَ: وَمِنَ النَّاسِ مَنْ أَنْكَرَ وَجُودَهُ، وَوُجُودَ مَجْنُونِ لَيْلَى، وَابْنِ أَبِي الْعَقَبِ صَاحِبِ الْمَلْحَمَةِ، وَهُوَ يَحْيَى بْنُ عَبْدِ اللَّهِ بْنِ أَبِي الْعَقَبِ. وَاللَّهُ أَعْلَمُ. رَوحُ بْنُ زِنْبَاعِ بْنِ سَلَامَةَ الْجُذَامِيُّ أَبُو زُرْعَةَ رَوحُ بْنُ زِنْبَاعِ بْنِ سَلَامَةَ الْجُذَامِيُّ أَبُو زُرْعَةَ وَيُقَالُ: أَبُو زِنْبَاعٍ الدِّمَشْقِيُّ، دَارُهُ بِدِمَشْقَ فِي طَرَفِ الْبُزُورِيِّينَ، عِنْدَ دَارِ ابْنِ أَبِي الْعَقَبِ صَاحِبِ الْمَلْحَمَةِ، وَهُوَ تَابِعِيٌّ جَلِيلٌ، رَوَى عَنْ أَبِيهِ - وَكَانَتْ لَهُ صُحْبَةٌ - وَتَمِيمٌ الدَّارِيُّ، وَعُبَادَةُ بْنُ الصَّامِتِ، وَمُعَاوِيَةُ، وَكَعْبُ الْأَحْبَارِ وَغَيْرُهُمْ، وَعَنْهُ جَمَاعَةٌ مِنْهُمْ عُبَادَةُ بْنُ نُسَيٍّ. كَانَ رَوْحٌ عِنْدَ عَبْدِ الْمَلِكِ كَالْوَزِيرِ; لَا يَكَادُ يُفَارِقُهُ، وَكَانَ مَعَ أَبِيهِ مَرْوَانَ يَوْمَ مَرْجِ رَاهِطٍ وَقَدْ أَمَّرَهُ يَزِيدُ بْنُ مُعَاوِيَةَ عَلَى جُنْدِ فِلَسْطِينَ. وَزَعَمَ مُسْلِمُ بْنُ الْحَجَّاجِ أَنَّ رَوْحَ بْنَ زِنْبَاعٍ كَانَتْ لَهُ صُحْبَةٌ، وَلَمْ يُتَابَعْ مُسْلِمٌ عَلَى هَذَا الْقَوْلِ، وَالصَّحِيحُ أَنَّهُ تَابِعِيٌّ وَلَيْسَ بِصَحَابِيٍّ. وَمِنْ مَآثِرِهِ الَّتِي تَفَرَّدَ بِهَا أَنَّهُ كَانَ كُلَّمَا خَرَجَ مِنَ الْحَمَّامِ يُعْتِقُ نِسْمَةً. قَالَ ابْنُ زَبْرٍ: مَاتَ سَنَةَ أَرْبَعٍ وَثَمَانِينَ بِالْأُرْدُنِّ، وَزَعَمَ بَعْضُهُمْ أَنَّهُ بَقِيَ إِلَى أَيَّامِ هِشَامِ بْنِ عَبْدِ الْمَلِكِ. وَقَدْ حَجَّ مَرَّةً، فَنَزَلَ عَلَى مَاءٍ بَيْنَ مَكَّةَ وَالْمَدِينَةِ، فَأَمَرَ فَأُصْلِحَتْ لَهُ أَطْعِمَةٌ مُخْتَلِفَةُ الْأَلْوَانِ، ثُمَّ وُضِعَتْ بَيْنَ يَدَيْهِ، فَبَيْنَمَا هُوَ يَأْكُلُ إِذْ جَاءَ رَاعٍ مِنَ الرُّعَاةِ يَرِدُ الْمَاءَ، فَدَعَاهُ رَوْحُ بْنُ زِنْبَاعٍ إِلَى الْأَكْلِ مِنْ ذَلِكَ الطَّعَامِ، فَجَاءَ الرَّاعِي فَنَظَرَ إِلَى طَعَامِهِ، وَقَالَ: إِنِّي صَائِمٌ. فَقَالَ لَهُ رَوْحٌ: فِي مِثْلِ هَذَا الْيَوْمِ الطَّوِيلِ الشَّدِيدِ الْحَرِّ تَصُومُ يَا رَاعِي؟ فَقَالَ الرَّاعِي: أَفَأَغْبِنُ أَيَّامِي مِنْ أَجْلِ طُعَيِّمَكَ؟ ثُمَّ إِنَّ الرَّاعِيَ ارْتَادَ لِنَفْسِهِ مَكَانًا فَنَزَلَهُ، وَتَرَكَ رَوْحَ بْنَ زِنْبَاعٍ، فَقَالَ رَوْحُ بْنُ زِنْبَاعٍ: لَقَدْ ضَنِنْتَ بِأَيَّامِكَ يَا رَاعِي إِذْ جَادَ بِهَا رَوْحُ بْنُ زِنْبَاعِ ثُمَّ إِنَّ رَوْحًا بَكَى طَوِيلًا، وَأَمَرَ بِتِلْكَ الْأَطْعِمَةِ فَرُفِعَتْ، وَقَالَ: انْظُرُوا، هَلْ تَجِدُونَ لَهَا آكِلًا مِنْ هَذِهِ الْأَعْرَابِ أَوِ الرُّعَاةِ؟ ثُمَّ سَارَ مِنْ ذَلِكَ الْمَكَانِ، وَقَدْ أَخَذَ الرَّاعِي بِمَجَامِعِ قَلْبِهِ، وَصَغُرَتْ إِلَيْهِ نَفْسُهُ. وَاللَّهُ سُبْحَانَهُ وَتَعَالَى أَعْلَمُ.
✧ The killing of a group of leaders of the companions of Ibn al-Ashʿath In this year al-Ḥajjāj also killed a group of leaders of the companions of Ibn al-Ashʿath, among them: Ayyūb b. al-Qirriyyah He was eloquent, articulate, and a preacher. He killed him patiently before him, and it is said that he regretted killing him. He is Ayyūb b. Zayd b. Qays Abū Sulaymān al-Hilālī, known as Ibn al-Qirriyyah. And ʿAbd Allāh b. al-Ḥārith b. Nawfal, and Saʿd b. Iyās al-Shaybānī. And Abū ʿInabah al-Khawlānī He had companionship and narration, resided in Ḥimṣ, and died there, having approached one hundred years of age. ʿAbd Allāh b. Qatādah. And others besides these, a group; among them were those whom al-Ḥajjāj killed. ʿUtbah b. al-Naḍr al-Sulamī In this year died ʿUtbah b. al-Naḍr al-Sulamī, a noble Companion. ʿImrān b. Ḥiṭṭān al-Khārijī ʿImrān b. Ḥiṭṭān al-Khārijī He was at first from the people of the Sunnah and the community, then he married a woman of the Khawārij who was very beautiful and lovely, and he loved her. He himself was ugly in appearance, and he wanted to bring her back to the Sunnah, but she refused, so he apostatized with her to her doctrine. He was among the accomplished poets, and he is the one who said about the killing of ʿAlī and his killer: O strike from a God-fearing man who intended by it nothing but to attain from the Lord of the Throne His good pleasure Indeed I remember him one day and I reckon him to be the most faithful of creation in the balance with God Honor to a people whose graves are the bellies of birds; they did not mix their religion with wrongdoing and enmity Al-Thawrī used to quote these verses of his on asceticism in this world, which are his words: I see the most wretched of people, they never tire of it, though in it they are naked and hungry I see it, though it is loved, as a summer cloud that soon disperses Like riders who accomplished their needs and departed; their road is a clear wide path ʿImrān b. Ḥiṭṭān died in the year eighty-four. Some scholars responded to his aforementioned verses about the killing of ʿAlī ؓ with verses on the same rhyme and meter: Rather, a strike from a wretched man who intended by it nothing but to attain from the Lord of the Throne loss Indeed I remember him one day and I reckon him to be the most wretched of creation in the balance with God ʿAbd al-Raḥmān b. Muḥammad b. al-Ashʿath b. Qays al-Kindī In this year was the death of ʿAbd al-Raḥmān b. Muḥammad b. al-Ashʿath b. Qays al-Kindī, though it is said: in the following year, and God knows best. This was because al-Ḥajjāj wrote to Rutbīl, the king of the Turks to whom Ibn al-Ashʿath had fled, saying to him: By God, besides whom there is no deity, if you do not send Ibn al-Ashʿath to me, I will send against your land a million fighters and I will destroy it. When the threat from al-Ḥajjāj became certain, he consulted some of the commanders about it, and they advised him to hand Ibn al-Ashʿath over to him before al-Ḥajjāj destroyed his territories and seized the bulk of his cities. So he sent to al-Ḥajjāj stipulating that he would not fight for ten years, and that he would pay only one hundred thousand in land tax each of those years. Al-Ḥajjāj agreed to that. It is also said: Al-Ḥajjāj promised him to remit the land tax of his territory for seven years. Thereupon Rutbīl betrayed Ibn al-Ashʿath. It is said that he ordered his neck to be struck patiently in his presence, and sent his head to al-Ḥajjāj. It is also said: Ibn al-Ashʿath had fallen severely ill, and he killed him while he was at his last breath. The well-known account is that he seized him and thirty of his relatives, fettered them in chains, and sent them with al-Ḥajjāj's messengers to him. When they were partway along the road at a place called al-Rukhkhaj, Ibn al-Ashʿath, fettered in iron, climbed to the roof of a palace, accompanied by a man assigned to guard him so he would not flee, and he threw himself from the palace, and the guard fell with him, and they both died. The messenger took Ibn al-Ashʿath's head, severed it, killed those with him of Ibn al-Ashʿath's companions, and sent their heads to al-Ḥajjāj. He ordered that his head be paraded in Iraq, then sent it to the Commander of the Faithful ʿAbd al-Malik, and it was paraded in Syria, then he sent it to his brother ʿAbd al-ʿAzīz in Egypt, and it was paraded there, then they buried his head in Egypt and his body in al-Rukhkhaj. Some poets said about that: How far apart is the place of a body from its head: a head in Egypt and a body in al-Rukhkhaj Ibn Jarīr mentioned the killing of Ibn al-Ashʿath in the year eighty-five, and God knows best. This ʿAbd al-Raḥmān is the son of Muḥammad b. al-Ashʿath b. Qays, though some say ʿAbd al-Raḥmān b. Qays b. Muḥammad b. al-Ashʿath b. Qays, al-Kindī al-Kūfī. Abū Dāwūd and al-Nasāʾī narrated from him, from his father, from his grandfather, from Ibn Masʿūd, the ḥadīth: When the two parties to a sale disagree and the commodity is still present, the word is what the seller says, or they may rescind. From him narrated Abū al-ʿUmays. It is said that al-Ḥajjāj killed him after the year ninety, and God knows best. It is utterly astonishing that these people pledged allegiance to him as ruler when he was not from Quraysh but rather a Kindī from Yemen. The Companions had agreed on the Day of the Saqīfah that rule would never be except in Quraysh, and al-Ṣiddīq argued against them with the ḥadīth about that, to the extent that the Anṣār asked that there be a ruler from among them alongside the ruler of the Muhājirūn, but al-Ṣiddīq refused them that. Furthermore, despite all this, Saʿd b. ʿUbādah—who had first called for that and then retracted—was struck, as we have established previously. How then could they proceed to depose a caliph to whom allegiance had been pledged as ruler over the Muslims for years, while he was from the loins of Quraysh, and pledge allegiance to a Kindī man in an allegiance upon which the people of binding and loosing did not agree? It is for this reason that when this was a slip and a sudden error, much evil arose because of it, in which many creatures perished. Truly, to God we belong and to Him we return. Some mentioned that the death of ʿAbd al-Raḥmān was in the year eighty-five. Ayyūb Ibn al-Qirriyyah Ayyūb Ibn al-Qirriyyah She is his mother, and his father's name is Yazīd b. Qays b. Zurārah b. Muslim, al-Namarī al-Hilālī. He was a bedouin, illiterate, and proverbial for his eloquence, clarity, and rhetoric. He accompanied al-Ḥajjāj, and he came as a delegate to ʿAbd al-Malik, then he was sent as a messenger to Ibn al-Ashʿath. Ibn al-Ashʿath said to him: If you do not stand and deliver a sermon renouncing al-Ḥajjāj, I will strike your neck. He did so, and stayed with him. When al-Ḥajjāj prevailed, he summoned him, and there occurred between them sessions and discourses in speech, then in the end he struck his neck, and he regretted after that having struck his neck, but he regretted when regret was of no avail, as it is said: She granted union when union was of no avail Ibn ʿAsākir mentioned him in his history, and Ibn Khallikān in the obituaries, and he gave a lengthy biography of him, and mentioned in it fine things. He said: al-Qirriyyah, with a kasrah on the qāf and a doubled yāʾ, is his grandmother, and her name is Khumāʿah bt. Jusham. Ibn Khallikān said: Among the people were those who denied his existence, and the existence of Majnūn Laylā, and Ibn Abī al-ʿAqab, the author of the epic, who is Yaḥyā b. ʿAbd Allāh b. Abī al-ʿAqab. And God knows best. Rawḥ b. Zinbāʿ b. Salāmah al-Judhāmī Abū Zurʿah Rawḥ b. Zinbāʿ b. Salāmah al-Judhāmī Abū Zurʿah It is also said: Abū Zinbāʿ al-Dimashqī. His house was in Damascus at the edge of the Buzūriyyīn, near the house of Ibn Abī al-ʿAqab, the author of the epic. He was a noble Successor, narrated from his father—who had companionship—and Tamīm al-Dārī, ʿUbādah b. al-Ṣāmit, Muʿāwiyah, Kaʿb al-Aḥbār, and others. From him narrated a group, among them ʿUbādah b. Nusayy. Rawḥ was with ʿAbd al-Malik like a vizier; he scarcely left his side. He had been with his father Marwān on the day of Marj Rāhiṭ, and Yazīd b. Muʿāwiyah had appointed him over the army of Palestine. Muslim b. al-Ḥajjāj claimed that Rawḥ b. Zinbāʿ had companionship, but Muslim was not followed in this statement. The correct view is that he was a Successor, not a Companion. Among his unique virtuous deeds was that every time he came out of the bathhouse, he would free a soul. Ibn Zabr said: He died in the year eighty-four in Jordan, though some claimed that he remained until the days of Hishām b. ʿAbd al-Malik. He once performed the pilgrimage and stopped at a watering place between Makkah and Madinah. He ordered that various dishes of different colors be prepared for him, and they were placed before him. While he was eating, a shepherd came to the water. Rawḥ b. Zinbāʿ invited the shepherd to eat from that food. The shepherd came, looked at his food, and said: I am fasting. Rawḥ said to him: On a day like this, long and intensely hot, you fast, O shepherd? The shepherd said: Should I cheat my days for the sake of your little food? Then the shepherd looked for a place for himself and settled there, leaving Rawḥ b. Zinbāʿ. Rawḥ b. Zinbāʿ said: You have been stingy with your days, O shepherd, while Rawḥ b. Zinbāʿ squandered his Then Rawḥ wept for a long time, ordered that food to be removed, and said: Look, can you find anyone to eat it among these bedouins or shepherds? Then he departed from that place, while the shepherd had seized the reins of his heart, and he felt small in his own eyes. And God, glorified and exalted, knows best.
Tarikh (al-Tabari) 2349No grade recorded
عَزَلَ الْحَجَّاجُ عَنْ إِمْرَةِ خُرَاسَانَ يَزِيدَ بْنَ الْمُهَلَّبِ ثُمَّ دَخَلَتْ سَنَةُ خَمْسٍ وَثَمَانِينَ فِيهَا عَزَلَ الْحَجَّاجُ عَنْ إِمْرَةِ خُرَاسَانَ يَزِيدَ بْنَ الْمُهَلَّبِ، وَوَلَّى عَلَيْهَا أَخَاهُ الْمُفَضَّلَ بْنَ الْمُهَلَّبِ، وَكَانَ سَبَبَ ذَلِكَ أَنَّ الْحَجَّاجَ وَفِدَ مَرَّةً عَلَى عَبْدِ الْمَلِكِ فَلَمَّا انْصَرَفَ مَرَّ بِدَيْرٍ، فَقِيلَ لَهُ: إِنَّ فِيهِ شَيْخًا كَبِيرًا مِنْ أَهْلِ الْكِتَابِ عَالِمًا. فَدُعِيَ لَهُ فَقَالَ: يَا شَيْخُ، هَلْ تَجِدُونَ فِي كُتُبِكُمْ مَا أَنْتُمْ فِيهِ وَمَا نَحْنُ فِيهِ؟ قَالَ: نَعَمْ. قَالَ لَهُ: فَمَا تَجِدُونَ صِفَةَ أَمِيرِ الْمُؤْمِنِينَ؟ قَالَ: نَجِدُهُ مَلِكًا أَقْرَعَ مَنْ يَقُمْ بِسَبِيلِهِ يُصْرَعُ. قَالَ: ثُمَّ مَنْ؟ قَالَ: ثُمَّ رَجُلٌ يُقَالُ لَهُ: الْوَلِيدُ. قَالَ: ثُمَّ مَاذَا؟ قَالَ: ثُمَّ رَجُلٌ اسْمُهُ اسْمُ نَبِيٍّ، يَفْتَحُ بِهِ عَلَى النَّاسِ. قَالَ: أَفَتَعْرِفُنِي؟ قَالَ: قَدْ أُخْبِرْتُ بِكَ. قَالَ: أَفَتَعْرِفُ مَا أَلِي؟ قَالَ: نَعَمْ. قَالَ: فَمَنْ يَلِي الْعِرَاقَ بَعْدِي؟ قَالَ: رَجُلٌ يُقَالُ لَهُ: يَزِيدُ. قَالَ: أَفِي حَيَاتِي أَوْ بَعْدَ مَوْتِي؟ قَالَ: لَا أَدْرِي. قَالَ: أَفَتَعْرِفُ صِفَتَهُ؟ قَالَ: يَغْدِرُ غَدْرَةً لَا أَعْرِفُ غَيْرَهَا. قَالَ: فَوَقَعَ فِي نَفْسِ الْحَجَّاجِ أَنَّهُ يَزِيدُ بْنُ الْمُهَلَّبِ، وَسَارَ سَبْعًا وَهُوَ وَجِلٌ مِنْ كَلَامِ الشَّيْخِ، ثُمَّ بَعَثَ إِلَى عَبْدِ الْمَلِكِ يَسْتَعْفِيهِ مِنْ وِلَايَةِ الْعِرَاقِ ; لِيَعْلَمَ مَكَانَتَهُ عِنْدَهُ، فَجَاءَ الْكِتَابُ بِالتَّقْرِيعِ وَالتَّأْنِيبِ وَالتَّوْبِيخِ، وَالْأَمْرِ بِالثَّبَاتِ وَالِاسْتِمْرَارِ عَلَى مَا هُوَ عَلَيْهِ، ثُمَّ إِنَّ الْحَجَّاجَ جَلَسَ يَوْمًا مُفَكِّرًا، وَاسْتَدْعَى بِعُبَيْدِ بْنِ مَوْهَبٍ، فَدَخَلَ عَلَيْهِ وَهُوَ يَنْكُتُ فِي الْأَرْضِ، فَرَفَعَ رَأْسَهُ إِلَيْهِ، فَقَالَ: وَيْحَكَ يَا عُبَيْدُ، إِنَّ أَهْلَ الْكِتَابِ يَذْكُرُونَ أَنَّ مَا تَحْتَ يَدِي سَيَلِيهِ رَجُلٌ يُقَالُ لَهُ: يَزِيدُ. وَقَدْ تَذَكَّرْتُ يَزِيدَ بْنَ أَبِي كَبْشَةَ وَيَزِيدَ بْنَ حُصَيْنِ بْنِ نُمَيْرٍ، وَيَزِيدَ بْنَ دِينَارٍ، فَلَيْسُوا هُنَاكَ وَمَا هُوَ - إِنْ كَانَ - إِلَّا يَزِيدُ بْنُ الْمُهَلَّبِ، فَقَالَ عُبَيْدٌ: لَقَدْ شَرَّفْتَهُمْ، وَعَظَّمْتَ وِلَايَتَهُمْ، وَإِنَّ لَهُمْ لَعَدَدًا وَجَلَدًا وَحَظًّا فَأَخْلِقْ بِهِ. فَأَجْمَعَ رَأْيُ الْحَجَّاجِ عَلَى عَزْلِ يَزِيدَ بْنِ الْمُهَلَّبِ، فَكَتَبَ إِلَى عَبْدِ الْمَلِكِ يَذُمُّهُ وَيُخَوِّفُهُ غَدْرُهُ، وَيُخْبِرُهُ بِمَا أَخْبَرَهُ بِهِ ذَلِكَ الشَّيْخُ، وَكَتَبَ إِلَيْهِ عَبْدُ الْمَلِكِ: قَدْ أَكْثَرْتَ فِي شَأْنِ يَزِيدَ، فَسَمِّ رَجُلًا يَصْلُحُ لِخُرَاسَانَ، فَوَقَعَ اخْتِيَارُ الْحَجَّاجِ عَلَى الْمُفَضَّلِ بْنِ الْمُهَلَّبِ، فَوَلَّاهُ قَلِيلًا تِسْعَةَ أَشْهُرٍ، ثُمَّ عَزَلَهُ بِقُتَيْبَةَ بْنِ مُسْلِمٍ. مقتل موسى بن عبد الله بن حازم قَالَ ابْنُ جَرِيرٍ: وَفِي هَذِهِ السَّنَةِ قُتِلَ مُوسَى بْنُ عَبْدِ اللَّهِ بْنِ خَازِمٍ بِتِرْمِذَ. ثُمَّ ذَكَرَ سَبَبَ ذَلِكَ، وَمُلَخَّصُهُ: أَنَّهُ بَعْدَ مَقْتَلِ أَبِيهِ لَمْ يَبْقَ بِيَدِهِ بَلَدٌ يَلْجَأُ إِلَيْهِ بِمَنْ مَعَهُ مِنْ أَصْحَابِهِ، فَجَعَلَ كُلَّمَا اقْتَرَبَ مِنْ بَلْدَةٍ خَرَجَ إِلَيْهِ مَلِكُهَا فَقَاتَلَهُ، فَلَمْ يَزَلْ ذَلِكَ دَأْبَهُ حَتَّى نَزَلَ قَرِيبًا مِنْ تِرْمِذَ، وَكَانَ مَلِكُهَا فِيهِ ضَعْفٌ، فَجَعَلَ يُهَادِنُهُ وَيَبْعَثُ إِلَيْهِ بِالْأَلْطَافِ وَالتُّحَفِ، حَتَّى جَعَلَ يَتَصَيَّدُ هُوَ وَهُوَ، ثُمَّ عَنَّ لِلْمَلِكِ فَعَمِلَ لَهُ طَعَامًا، وَبَعَثَ إِلَى مُوسَى بْنِ عَبْدِ اللَّهِ بْنِ خَازِمٍ: أَنِ ائْتِنِي فِي مِائَةٍ مِنْ أَصْحَابِكَ، فَاخْتَارَ مُوسَى مِنْ جَيْشِهِ مِائَةً مِنْ شُجْعَانِهِمْ، ثُمَّ دَخَلَ الْبَلَدَ، فَأَكَلَ مِنْ طَعَامِ الْمَلِكِ، فَلَمَّا فَرَغَتِ الضِّيَافَةُ اضْطَجَعَ مُوسَى عَلَى جَنْبِهِ فِي دَارِ الْمَلِكِ، وَقَالَ: وَاللَّهِ لَا أَقْوَمُ مِنْ هُنَا حَتَّى يَكُونَ هَذَا الْمَنْزِلُ مَنْزِلِي، أَوْ يَكُونَ قَبْرِي، فَثَارَ أَهْلُ الْقَصْرِ إِلَيْهِ فَحَاجَفَ عَنْهُ أَصْحَابُهُ، ثُمَّ وَقَعَتِ الْحَرْبُ بَيْنَهُمْ وَبَيْنَ أَهْلِ تِرْمِذَ، فَاقْتَتَلُوا، فَقُتِلَ مِنْ أَهْلِ تِرْمِذَ خَلْقٌ كَثِيرٌ، وَهَرَبَ بَقِيَّتُهُمْ، وَاسْتَدْعَى مُوسَى بَقِيَّةَ جَيْشِهِ إِلَيْهِ، وَاسْتَحْوَذَ مُوسَى عَلَى الْبَلَدِ فَحَصَّنَهَا وَمَنَعَهَا مِنَ الْأَعْدَاءِ، وَخَرَجَ مِنْهَا مَلِكُهَا هَارِبًا، فَلَجَأَ إِلَى إِخْوَانِهِ مِنَ الْأَتْرَاكِ فَاسْتَنْصَرَهُمْ، فَقَالُوا لَهُ: هَؤُلَاءِ قَوْمٌ فِي نَحْوٍ مِنْ مِائَةِ رَجُلٍ أَخْرَجُوكُمْ مِنْ بَلَدِكُمْ لَا طَاقَةَ لَنَا بِقِتَالِ هَؤُلَاءِ. ثُمَّ ذَهَبَ مَلِكُ تِرْمِذَ إِلَى طَائِفَةٍ أُخْرَى مِنَ التُّرْكِ فَاسْتَصْرَخَهُمْ، فَبَعَثُوا مَعَهُ قُصَّادًا نَحْوَ مُوسَى ; لِيَسْمَعُوا كَلَامَهُ، فَلَمَّا أَحَسَّ بِقُدُومِهِمْ - وَكَانَ ذَلِكَ فِي شِدَّةِ الْحَرِّ - أَمْرَ أَصْحَابَهُ أَنْ يُؤَجِّجُوا نَارًا، وَيَلْبَسُوا ثِيَابَ الشِّتَاءِ، وَيُدْنُوا أَيْدِيَهُمْ مِنَ النَّارِ كَأَنَّهُمْ يَصْطَلُونَ بِهَا، فَلَمَّا وَصَلَتْ إِلَيْهِمُ الرُّسُلُ، رَأَوْا أَصْحَابَهُ وَمَا يَصْنَعُونَ فِي شِدَّةِ الْحَرِّ، فَقَالُوا لَهُمْ: مَا هَذَا الَّذِي تَفْعَلُونَهُ ؟ فَقَالُوا لَهُمْ: إِنَّا نَجِدُ الْبَرْدَ فِي الصَّيْفِ وَالْكُرْبَ فِي الشِّتَاءِ، فَرَجَعُوا إِلَى أَنْفُسِهِمْ فَقَالُوا: مَا هَؤُلَاءِ بَشَرٌ، مَا هَؤُلَاءِ إِلَّا جِنٌّ. ثُمَّ عَادُوا إِلَى مَلِكِهِمْ فَأَخْبَرُوهُ بِمَا رَأَوْا، فَقَالُوا: لَا طَاقَةَ لَنَا بِقِتَالِ هَؤُلَاءِ. ثُمَّ ذَهَبَ صَاحِبُ تِرْمِذَ فَاسْتَجَاشَ بِطَائِفَةٍ أُخْرَى، فَجَاءُوا فَحَاصَرُوهُمْ بِتِرْمِذَ، وَجَاءَ الْخُزَاعِيُّ فَحَاصَرَهُمْ أَيْضًا، فَجَعَلَ يُقَاتِلُ الْخُزَاعِيَّ أَوَّلَ النَّهَارِ، وَيُقَاتِلُ آخِرَهُ الْعَجَمَ، ثُمَّ إِنَّ مُوسَى بَيَّتَهُمْ، فَقَتَلَ مِنْهُمْ مَقْتَلَةً عَظِيمَةً، وَأَفْزَعَ ذَلِكَ عُمَرَ الْخُزَاعِيَّ فَصَالَحَهُ، وَكَانَ مَعَهُ، فَدَخَلَ يَوْمًا عَلَيْهِ وَلَيْسَ عِنْدَهُ أَحَدٌ، وَلَيْسَ يَرَى مَعَهُ سِلَاحًا، فَقَالَ عَلَى وَجْهِ النُّصْحِ: أَصْلَحَ اللَّهُ الْأَمِيرَ، إِنَّ مِثْلَكَ لَا يَنْبَغِي أَنْ يَكُونَ بِلَا سِلَاحٍ. فَقَالَ: إِنَّ عِنْدِي سِلَاحًا. ثُمَّ رَفَعَ صَدْرَ فِرَاشِهِ فَإِذَا سَيْفُهُ مُنْتَضًى، فَأَخَذَهُ عُمَرُ، فَضَرْبَهُ بِهِ حَتَّى بَرَدَ، وَخَرَجَ هَارِبًا، ثُمَّ تَفَرَّقَ أَصْحَابُ مُوسَى بْنِ عَبْدِ اللَّهِ بْنِ خَازِمٍ. عزم عبد الملك على عزل أخيه عبد العزيز بن مروان قَالَ ابْنُ جَرِيرٍ: وَفِي هَذِهِ السَّنَةِ عَزَمَ عَبْدُ الْمَلِكِ عَلَى عَزْلِ أَخِيهِ عَبْدِ الْعَزِيزِ بْنِ مَرْوَانَ عَنْ إِمْرَةِ الدِّيَارِ الْمِصْرِيَّةِ ، وَحَسَّنَ لَهُ ذَلِكَ رَوْحُ بْنُ زِنْبَاعٍ الْجُذَامِيُّ، فَبَيْنَمَا هُمَا فِي ذَلِكَ إِذْ دَخَلَ عَلَيْهِمَا قَبِيصَةُ بْنُ ذُؤَيْبٍ فِي اللَّيْلِ، وَكَانَ لَا يُحْجَبُ عَنْهُ أَيَّ سَاعَةٍ جَاءَ مِنْ لَيْلٍ أَوْ نَهَارٍ، فَعَزَّاهُ فِي أَخِيهِ عَبْدِ الْعَزِيزِ، فَنَدِمَ عَلَى مَا كَانَ مِنْهُ مِنَ الْعَزْمِ عَلَى عَزْلِهِ، وَإِنَّمَا حَمَلَهُ عَلَى إِرَادَةِ عَزْلِهِ أَنَّهُ أَرَادَ أَنْ يَعْهَدَ بِالْأَمْرِ مِنْ بَعْدِهِ لِأَوْلَادِهِ ; الْوَلِيدِ ثُمَّ سُلَيْمَانَ ثُمَّ يَزِيدَ ثُمَّ هِشَامٍ، وَذَلِكَ عَنْ رَأْيِ الْحَجَّاجِ وَتَرْتِيبِهِ ذَلِكَ لِعَبْدِ الْمَلِكِ، وَكَانَ أَبُوهُ مَرْوَانُ عَهِدَ بِالْأَمْرِ إِلَى عَبْدِ الْمَلِكِ، ثُمَّ مِنْ بَعْدِهِ إِلَى عَبْدِ الْعَزِيزِ، فَأَرَادَ عَبْدُ الْمَلِكِ أَنْ يُنَحِّيَهُ عَنِ الْإِمْرَةِ مِنْ بَعْدِهِ بِالْكُلِّيَّةِ، وَيَجْعَلَ الْأَمْرَ فِي أَوْلَادِهِ وَعَقِبِهِ، وَأَنْ تَكُونَ الْخِلَافَةُ بَاقِيَةً فِيهِمْ، وَاللَّهُ أَعْلَمُ. وَقَدْ كَانَ الْحَجَّاجُ كَتَبَ إِلَى عَبْدِ الْمَلِكِ يُزَيِّنُ لَهُ وِلَايَةَ الْوَلِيدِ مِنْ بَعْدِهِ، وَأَوْفَدَ إِلَيْهِ وَفَدًا فِي ذَلِكَ، عَلَيْهِمْ عِمْرَانُ بْنُ عِصَامٍ الْعَنْزِيُّ، فَلَمَّا دَخَلُوا عَلَيْهِ قَامَ عِمْرَانُ خَطِيبًا فَتَكَلَّمَ، وَتَكَلَّمَ الْوَفْدُ فِي ذَلِكَ، وَحَثُّوا عَبْدَ الْمَلِكِ عَلَى ذَلِكَ، وَأَنْشَدَ عِمْرَانُ بْنُ عِصَامٍ فِي ذَلِكَ: أَمِيرَ الْمُؤْمِنِينَ إِلَيْكَ نُهْدِي عَلَى النَّأْيِ التَّحِيَّةَ وَالسِّلَامَا أَجِبْنِي فِي بَنِيكَ يَكُنْ جَوَابِي لَهُمْ عَادِيَةً وَلَنَا قِوَامَا فَلَوْ أَنَّ الْوَلِيدَ أُطَاعُ فِيهِ جَعَلْتَ لَهُ الْخِلَافَةَ وَالذِّمَامَا شَبِيهُكَ حَوْلَ قُبَّتِهِ قُرَيْشٌ بِهِ يَسْتَمْطِرُ النَّاسُ الْغَمَامَا وَمِثْلُكَ فِي التُّقَى لَمْ يَصْبُ يَوْمًا لَدُنْ خَلَعَ الْقَلَائِدَ وَالْتِمَامًا فَإِنْ تُؤْثِرْ أَخَاكَ بِهَا فَإِنَّا وَجَدِّكَ لَا نُطِيقُ لَهَا اتِّهَامَا وَلَكِنَّا نُحَاذِرُ مِنْ بَنِيهِ بَنِي الْعَلَّاتِ مَأْثَرَةً سَمَامَا وَنَخْشَى إِنْ جَعَلْتَ الْمُلْكَ فِيهِمْ سَحَابًا أَنْ تَعُودَ لَهُمْ جَهَامَا فَلَا يَكُ مَا حَلَبْتَ غَدًا لِقَوْمٍ وَبَعْدَ غَدٍ بُنُوكَ هُمُ الْعِيَامَا فَأُقْسِمُ لَوْ تَخَطَّأْنِي عِصَامٌ بِذَلِكَ مَا عَذَرْتُ بِهِ عِصَامَا وَلَوْ أَنِّي حَبَوْتُ أَخًا بِفَضْلٍ أُرِيدُ بِهِ الْمَقَالَةَ وَالْمَقَامَا لِعَقَّبَ فِي بَنِيَّ عَلَى بَنِيهِ كَذَلِكَ أَوْ لَرُمْتُ لَهُ مَرَامَا فَمَنْ يَكُ فِي أَقَارِبِهِ صُدُوعٌ فَصَدْعُ الْمُلْكِ أَبْطَؤُهُ الْتِئَامَا فَهَاجَهُ ذَلِكَ عَلَى أَنْ كَتَبَ لِأَخِيهِ يَسْتَنْزِلُهُ عَنِ الْخِلَافَةِ لِلْوَلِيدِ، فَأَبَى عَلَيْهِ، وَقَدَّرَ اللَّهُ سُبْحَانَهُ مَوْتَ عَبْدِ الْعَزِيزِ قَبْلَ مَوْتِ عَبْدِ الْمَلِكِ بِعَامٍ وَاحِدٍ، فَتَمَكَّنَ حِينَئِذٍ مِمَّا أَرَادَ مِنْ بَيْعَةِ الْوَلِيدِ وَسُلَيْمَانَ، وَاللَّهُ سُبْحَانَهُ وَتَعَالَى أَعْلَمُ. ذِكْرُ غَزْوِ الْمُفَضَّلِ بَاذَغِيسَ وَآخَرُونَ لَمَّا وَلِيَ الْمُفَضَّلُ خُرَاسَانَ غَزَا بَاذَغِيسَ فَفَتَحَهَا، وَأَصَابَ مَغْنَمًا فَقَسَّمَهُ، فَأَصَابَ كُلُّ رَجُلٍ ثَمَانِيَ مِائَةٍ. ثُمَّ غَزَا آخَرُونَ وَشُومَانَ، فَغَنِمَ وَقَسَّمَ مَا أَصَابَ، وَلَمْ يَكُنْ لِلْمُفَضَّلِ بَيْتُ مَالٍ، كَانَ يُعْطِي النَّاسَ كُلَّمَا جَاءَ شَيْءٌ، وَإِنْ غَنِمَ شَيْئًا قَسَّمَهُ بَيْنَهُمْ. ذِكْرُ عِدَّةِ حَوَادِثَ حَجَّ بِالنَّاسِ هَذِهِ السَّنَةَ هِشَامُ بْنُ إِسْمَاعِيلَ الْمَخْزُومِيُّ. وَكَانَ الْعَامِلَ عَلَى الْعِرَاقِ وَالْمَشْرِقِ الْحَجَّاجُ بْنُ يُوسُفَ. وَفِيهَا غَزَا مُحَمَّدُ بْنُ مَرْوَانَ أَرْمِينِيَّةَ ، فَصَافَ فِيهَا وَشَتَّى. بناء مدينة دبيل وبرذعة وَفِي سَنَةِ خَمْسٍ وَثَمَانِينَ: بُنِيَتْ مَدِينَةُ [دَبِيلَ]، وَمَدِينَةُ بَرْذَعَةَ، بَنَاهُمَا عَبْدُ الْعَزِيزِ بْنُ حَاتِمِ بْنِ النُّعْمَانِ الْبَاهِلِيُّ.
✧ Al-Ḥajjāj dismissed Yazīd b. al-Muhallab from the governorship of Khurāsān. Then the year eighty-five began. In it al-Ḥajjāj dismissed Yazīd b. al-Muhallab from the governorship of Khurāsān and appointed his brother al-Mufaḍḍal b. al-Muhallab over it. The reason for that was that al-Ḥajjāj once came as a delegate to ʿAbd al-Malik, and when he departed he passed by a monastery. It was said to him: In it is an old man of the People of the Book, a scholar. He was summoned for him, and he said: O old man, do you find in your books what you are in and what we are in? He said: Yes. He said to him: What do you find as the description of the Commander of the Faithful? He said: We find him a bald king; whoever stands in his way is struck down. He said: Then who? He said: Then a man called al-Walīd. He said: Then what? He said: Then a man whose name is the name of a prophet, through whom conquest is opened for the people. He said: Do you know me? He said: I have been informed of you. He said: Do you know what I govern? He said: Yes. He said: Who will govern Iraq after me? He said: A man called Yazīd. He said: In my lifetime or after my death? He said: I do not know. He said: Do you know his description? He said: He commits a treachery; I know nothing else. He said: It fell into al-Ḥajjāj's soul that he was Yazīd b. al-Muhallab, and he traveled for seven days while fearful of the old man's words. Then he sent to ʿAbd al-Malik asking to be excused from the governorship of Iraq, in order to know his standing with him. The letter came with reproach, rebuke, and blame, and the command to remain firm and continue as he was. Then al-Ḥajjāj sat one day thinking, and he summoned ʿUbayd b. Mawhab. He entered upon him while he was scratching the ground with a stick. He raised his head to him and said: Woe to you, O ʿUbayd, the People of the Book mention that what is under my hand will be governed by a man called Yazīd. I have considered Yazīd b. Abī Kabshah, Yazīd b. Ḥuṣayn b. Numayr, and Yazīd b. Dīnār, but they are not the ones; and it is—if it is—none but Yazīd b. al-Muhallab. ʿUbayd said: You have honored them and magnified their rule. They have numbers, endurance, and fortune, so it is fitting for him. Al-Ḥajjāj's opinion settled on dismissing Yazīd b. al-Muhallab, and he wrote to ʿAbd al-Malik disparaging him and warning of his treachery, informing him of what that old man had told him. ʿAbd al-Malik wrote to him: You have said much about Yazīd, so name a man suitable for Khurāsān. Al-Ḥajjāj's choice fell upon al-Mufaḍḍal b. al-Muhallab, and he appointed him for a short time, nine months, then dismissed him in favor of Qutaybah b. Muslim. The killing of Mūsā b. ʿAbd Allāh b. Khāzim Ibn Jarīr said: In this year Mūsā b. ʿAbd Allāh b. Khāzim was killed at Tirmidh. Then he mentioned the reason for that, and its summary is that after the killing of his father, no town remained in his hand to which he could resort with those companions who were with him. Every time he approached a town, its king came out to him and fought him. This remained his practice until he encamped near Tirmidh. Its king was weak, so he made peace with him and sent him gifts and presents, until he and the king used to hunt together. Then it occurred to the king, and he prepared food for him and sent to Mūsā b. ʿAbd Allāh b. Khāzim: Come to me with a hundred of your companions. Mūsā chose from his army a hundred of their bravest men, then entered the town and ate of the king's food. When the hospitality was finished, Mūsā lay down on his side in the king's house and said: By God, I will not leave here until this dwelling becomes my dwelling or my grave. The people of the palace rose against him, but his companions defended him. Then war broke out between them and the people of Tirmidh, and they fought. Many of the people of Tirmidh were killed, and the rest fled. Mūsā summoned the rest of his army to him, and he took possession of the town, fortified it, and defended it from enemies. Its king fled from it and sought refuge with his brothers among the Turks, seeking their aid. They said to him: These are a people of about a hundred men who expelled you from your land; we have no power to fight these. Then the king of Tirmidh went to another group of Turks and sought their help, and they sent envoys with him to Mūsā to hear his words. When he sensed their arrival—and it was in the intense heat—he ordered his companions to kindle a fire, put on winter clothes, and bring their hands near the fire as if warming themselves. When the envoys reached them, they saw his companions and what they were doing in the intense heat, and said to them: What is this that you are doing? They said: We feel cold in summer and heat in winter. They returned to themselves and said: These are not human; these are nothing but jinn. Then they went back to their king and told him what they had seen, and they said: We have no power to fight these. Then the lord of Tirmidh went and sought aid from another group, and they came and besieged them at Tirmidh. Al-Khuzāʿī also came and besieged them. He would fight al-Khuzāʿī at the beginning of the day and fight the Persians at its end. Then Mūsā attacked them by night and inflicted a great slaughter on them. That terrified ʿUmar al-Khuzāʿī, so he made peace with him and was with him. One day he entered upon him when no one was with him, and he saw no weapon with him. He said by way of advice: May God preserve the amir; someone like you should not be without a weapon. He said: I have a weapon. Then he lifted the edge of his mattress, and there was his sword drawn. ʿUmar took it and struck him with it until he was still, and he fled. Then the companions of Mūsā b. ʿAbd Allāh b. Khāzim dispersed. ʿAbd al-Malik's resolve to dismiss his brother ʿAbd al-ʿAzīz b. Marwān Ibn Jarīr said: In this year ʿAbd al-Malik resolved to dismiss his brother ʿAbd al-ʿAzīz b. Marwān from the governorship of the Egyptian provinces, and Rawḥ b. Zinbāʿ al-Judhāmī made that seem good to him. While they were engaged in that, Qabīṣah b. Dhuʾayb entered upon them at night, and he was never screened from him at any hour he came, night or day. He offered him condolences for his brother ʿAbd al-ʿAzīz, and he regretted what he had resolved regarding his dismissal. What had driven him to want to dismiss him was that he wanted to pledge allegiance after him to his sons: al-Walīd, then Sulaymān, then Yazīd, then Hishām, and that was according to al-Ḥajjāj's opinion and his arrangement of that for ʿAbd al-Malik. His father Marwān had pledged allegiance to ʿAbd al-Malik, then after him to ʿAbd al-ʿAzīz. ʿAbd al-Malik wanted to remove him from the rule after him entirely and place the affair in his sons and descendants, so that the caliphate would remain among them, and God knows best. Al-Ḥajjāj had written to ʿAbd al-Malik, making the succession of al-Walīd after him seem good, and he sent a delegation to him about that, led by ʿImrān b. ʿIṣām al-ʿAnzī. When they entered upon him, ʿImrān stood as an orator and spoke, and the delegation spoke about that, urging ʿAbd al-Malik to it. ʿImrān b. ʿIṣām recited: O Commander of the Faithful, to you we send, despite the distance, greeting and peace. Answer me concerning your sons; my answer will be for them a raid, and for us support. If only al-Walīd were obeyed in this, you would make for him the caliphate and the covenant. Quraysh around your dome resemble you; through him people seek rain from the clouds. And one like you in piety never inclined one day, since he removed the necklaces and the garland. If you prefer your brother for it, then we—by your grandfather—cannot suspect it. But we fear from his sons, the sons of co-wives, a glorious deed fraught with poison. And we fear, if you place the kingship among them, that it will become for them clouds that turn into rainless clouds. Let not what you milk be tomorrow for a people, and after tomorrow your own sons be the thirsty ones. I swear, if ʿIṣām bypassed me in that, I would not excuse ʿIṣām for it. And if I had gifted a brother with a favor, seeking by it reputation and standing, it would have resulted in my sons over his sons—thus—or I would have sought for him some aim. Whoever has cracks among his relatives, the crack of kingship is the slowest to mend. That stirred him to write to his brother asking him to step down from the succession in favor of al-Walīd, but he refused. God, glory be to Him, decreed the death of ʿAbd al-ʿAzīz one year before the death of ʿAbd al-Malik, and then he was able to accomplish what he wanted of the oath of allegiance to al-Walīd and Sulaymān. And God, glory be to Him and exalted, knows best. Mention of al-Mufaḍḍal's campaign against Bādhaghīs and others When al-Mufaḍḍal governed Khurāsān, he campaigned against Bādhaghīs and conquered it, and he obtained booty and divided it, and each man received eight hundred. Then he campaigned against others and Shūmān, and he took booty and divided what he obtained. Al-Mufaḍḍal had no treasury; he gave the people whenever something came, and if he gained booty he divided it among them. Mention of several events Hishām b. Ismāʿīl al-Makhzūmī led the people in pilgrimage this year. The governor over Iraq and the East was al-Ḥajjāj b. Yūsuf. In it Muḥammad b. Marwān campaigned in Armenia, and he spent the summer and winter there. The building of the city of Dabīl and Bardhaʿah In the year eighty-five, the city of Dabīl and the city of Bardhaʿah were built. ʿAbd al-ʿAzīz b. Ḥātim b. al-Nuʿmān al-Bāhilī built them.
Tarikh (al-Tabari) 2350No grade recorded
عَبْدُ الْعَزِيزِ بْنُ مَرْوَانَ، رَحِمَهُ اللَّهُ تَعَالَى هُوَ عَبْدُ الْعَزِيزِ بْنُ مَرْوَانَ بْنِ الْحَكَمِ بْنِ أَبِي الْعَاصِ بْنِ أُمَيَّةَ بْنِ عَبْدِ شَمْسٍ، أَبُو الْأَصْبَغِ، الْقُرَشِيُّ الْأُمَوِيُّ، وُلِدَ بِالْمَدِينَةِ، ثُمَّ دَخَلَ الشَّامَ مَعَ أَبِيهِ مَرْوَانَ، وَكَانَ وَلِيَّ عَهْدِهِ مِنْ بَعْدِ أَخِيهِ عَبْدِ الْمَلِكِ، وَوَلَّاهُ أَبُوهُ إِمْرَةَ الدِّيَارِ الْمِصْرِيَّةِ فِي سَنَةِ خَمْسٍ وَسِتِّينَ، فَكَانَ وَالِيًا عَلَيْهَا إِلَى هَذِهِ السَّنَةِ، وَشَهِدَ قَتْلَ عَمْرِو بْنِ سَعِيدِ بْنِ الْعَاصِ، كَمَا قَدَّمْنَا، وَكَانَتْ لَهُ دَارٌ بِدِمَشْقَ، وَهِيَ الدَّارُ الَّتِي لِلصُّوفِيَّةِ الْيَوْمَ، الْمَعْرُوفَةُ بِالْخَانَقَاهِ السُّمَيْسَاطِيَّةِ، ثُمَّ كَانَتْ مِنْ بَعْدِهِ لِوَلَدِهِ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ ثُمَّ تَنَقَّلَتْ إِلَى أَنْ صَارَتْ خَانِقَاهَ لِلصُّوفِيَّةِ. وَقَدْ رَوَى عَبْدُ الْعَزِيزِ بْنُ مَرْوَانَ الْحَدِيثَ عَنْ أَبِيهِ، وَعَبْدِ اللَّهِ بْنِ الزُّبَيْرِ، وَعُقْبَةَ بْنِ عَامِرٍ، وَأَبِي هُرَيْرَةَ. وَحَدِيثُهُ عَنْهُ فِي " مُسْنَدِ أَحْمَدَ "، وَ " سُنَنِ أَبِي دَاوُدَ "، أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: شَرُّ مَا فِي الرَّجُلِ شُحٌّ هَالِعٌ وَجُبْنٌ خَالِعٌ. وَعَنْهُ ابْنُهُ عُمَرُ، وَالزُّهْرِيُّ، وَعَلِيُّ بْنُ رَبَاحٍ، وَجَمَاعَةٌ. قَالَ مُحَمَّدُ بْنُ سَعْدٍ: كَانَ ثِقَةً قَلِيلَ الْحَدِيثِ، وَقَالَ غَيْرُهُ: كَانَ يَلْحَنُ فِي الْحَدِيثِ وَفِي كَلَامِهِ، ثُمَّ تَعَلَّمَ الْعَرَبِيَّةَ فَأَتْقَنَهَا وَأَحْسَنَهَا، فَكَانَ مِنْ أَفْصَحِ النَّاسِ، وَكَانَ سَبَبُ ذَلِكَ أَنَّهُ دَخَلَ عَلَيْهِ رَجُلٌ يَشْكُو خَتَنَهُ - وَهُوَ زَوْجُ ابْنَتِهِ - فَقَالَ لَهُ عَبْدُ الْعَزِيزِ مَنْ خَتَنَكَ ؟ فَقَالَ الرَّجُلُ: خَتَنَنِي الْخَاتِنُ الَّذِي يَخْتِنُ النَّاسَ. فَقَالَ لِكَاتِبِهِ: وَيْحَكَ، بِمَاذَا أَجَابَنِي ؟ فَقَالَ الْكَاتِبُ: يَا أَمِيرَ الْمُؤْمِنِينَ، كَانَ يَنْبَغِي أَنْ تَقُولَ مَنْ خَتَنُكَ ؟ فَآلَى عَلَى نَفْسِهِ أَنْ لَا يَخْرُجَ مِنْ مَنْزِلِهِ حَتَّى يَتَعَلَّمَ الْعَرَبِيَّةَ، فَمَكَثَ جُمُعَةً وَاحِدَةً فَتَعَلَّمَهَا، فَخَرَجَ وَهُوَ مِنْ أَفْصَحِ النَّاسِ، وَكَانَ بَعْدَ ذَلِكَ يَجْزِلُ عَطَاءَ مَنْ يُعْرِبُ كَلَامَهُ، وَيَنْقُصُ عَطَاءَ مَنْ يَلْحَنُ فِيهِ ; فَتَسَارَعَ النَّاسُ فِي زَمَانِهِ إِلَى تَعَلُّمِ الْعَرَبِيَّةِ، قَالَ عَبْدُ الْعَزِيزِ يَوْمًا لِرَجُلٍ: مِمَّنْ أَنْتَ ؟ قَالَ مِنْ بَنُو عَبْدِ الدَّارِ. فَقَالَ: تَجِدُهَا فِي جَائِزَتِكَ، فَنَقَصَهُ مِائَةَ دِينَارٍ. وَعَنِ الْقَعْقَاعِ بْنِ حَكِيمٍ، قَالَ: كَتَبَ عَبْدُ الْعَزِيزِ بْنُ مَرْوَانَ إِلَى عَبْدِ اللَّهِ بْنِ عُمَرَ: ارْفَعْ إِلَيَّ حَاجَتَكَ، فَكَتَبَ إِلَيْهِ ابْنُ عُمَرَ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: الْيَدُ الْعُلْيَا خَيْرٌ مِنَ الْيَدِ السُّفْلَى، وَابْدَأْ بِمَنْ تَعُولُ. وَلَسْتُ أَسْأَلُكَ شَيْئًا، وَلَا أَرُدُّ رِزْقًا رَزَقَنِيهِ اللَّهُ عَزَّ وَجَلَّ مِنْكَ. وَعَنْ سُوِيدِ بْنِ قَيْسٍ، قَالَ: بَعَثَنِي عَبْدُ الْعَزِيزِ بْنُ مَرْوَانَ بِأَلْفِ دِينَارٍ إِلَى ابْنِ عُمَرَ. قَالَ: فَجِئْتُهُ، فَدَفَعْتُ إِلَيْهِ الْكِتَابَ. فَقَالَ: أَيْنَ الْمَالُ ؟ فَقُلْتُ: لَا أَسْتَطِيعُهُ اللَّيْلَةَ حَتَّى أُصْبِحَ. قَالَ: لَا وَاللَّهِ، لَا يَبِيتُ ابْنُ عُمَرَ اللَّيْلَةَ وَلَهُ أَلْفُ دِينَارٍ. قَالَ: فَدَفَعَ إِلَيَّ الْكِتَابَ حَتَّى جِئْتُهُ بِهَا، فَفَرَّقَهَا ؓ. وَمِنْ كَلَامِهِ رَحِمَهُ اللَّهُ: عَجَبًا لِمُؤْمِنٍ يُؤْمِنُ وَيُوقِنُ أَنَّ اللَّهَ يَرْزُقُهُ وَيُخْلِفُ عَلَيْهِ، كَيْفَ يَحْبِسُ مَالًا عَنْ عَظِيمِ أَجْرٍ وَحُسْنِ سَمَاعٍ. وَلَمَّا حَضَرَتْهُ الْوَفَاةُ أُحْضِرَ لَهُ مَالٌ يَخُصُّهُ، وَإِذَا هُوَ ثَلَاثُمِائَةِ مُدْيٍ مِنْ ذَهَبَ، فَقَالَ: وَاللَّهِ لَوَدِدْتُ أَنَّهُ بَعْرٌ حَائِلٌ بِنَجْدٍ. وَقَالَ: وَاللَّهِ لَوَدِدْتُ أَنِّي لَمْ أَكُنْ شَيْئًا مَذْكُورًا، وَلَوَدِدْتُ أَنْ أَكُونَ هَذَا الْمَاءَ الْجَارِيَ، أَوْ نَبَاتَةً بِأَرْضِ الْحِجَازِ. وَقَالَ: ائْتُونِي بِكَفَنِي الَّذِي تُكَفِّنُونِي فِيهِ. فَجَعَلَ يَقُولُ: أُفٍّ لَكَ مَا أَقْصَرَ طَوِيلَكَ، وَأَقَلَّ كَثِيرَكَ ! قَالَ يَعْقُوبُ بْنُ سُفْيَانَ، عَنِ ابْنِ بُكَيْرٍ، عَنِ اللَّيْثِ: كَانَتْ وَفَاتُهُ لَيْلَةَ الِاثْنَيْنِ لِثَلَاثَ عَشْرَةَ لَيْلَةً خَلَتْ مِنْ جُمَادَى الْأُولَى سَنَةَ سِتٍّ وَثَمَانِينَ. قَالَ ابْنُ عَسَاكِرَ: وَهَذَا وَهْمٌ مِنْ يَعْقُوبَ، وَالصَّوَابُ سَنَةَ خَمْسٍ وَثَمَانِينَ ; فَإِنَّهُ مَاتَ قَبْلَ عَبْدِ الْمَلِكِ أَخِيهِ، وَمَاتَ عَبْدُ الْمَلِكِ سَنَةَ سِتٍّ وَثَمَانِينَ. وَقَدْ كَانَ عَبْدُ الْعَزِيزِ بْنُ مَرْوَانَ مِنْ خِيَارِ الْأُمَرَاءِ، كَرِيمًا جَوَادًا مُمَدَّحًا، وَهُوَ وَالِدُ الْخَلِيفَةِ الرَّاشِدِ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ، وَقَدِ اكْتَسَى عُمْرُ أَخْلَاقَ أَبِيهِ، وَزَادَ عَلَيْهِ بِأُمُورٍ كَثِيرَةٍ، وَكَانَ لِعَبْدِ الْعَزِيزِ مِنَ الْأَوْلَادِ غَيْرُ عُمْرَ: عَاصِمٌ وَأَبُو بَكْرٍ وَمُحَمَّدٌ وَالْأَصْبَغُ - مَاتَ قَبْلَهُ بِقَلِيلٍ، فَحَزِنَ عَلَيْهِ حُزْنًا كَثِيرًا، وَمَرِضَ بَعْدَهُ وَمَاتَ - وَسُهَيْلٌ، وَكَانَ لَهُ عِدَّةُ بَنَاتٍ: أُمُّ مُحَمَّدٍ، وَأُمُّ عُثْمَانَ، وَأُمُّ الْحَكَمِ، وَأُمُّ الْبَنِينَ، وَهُنَّ مِنْ أُمَّهَاتٍ شَتَّى، وَلَهُ مِنَ الْأَوْلَادِ غَيْرُ هَؤُلَاءِ، مَاتَ بِالْمَدِينَةِ الَّتِي بَنَاهَا عَلَى مَرْحَلَةٍ مِنْ مِصْرَ، وَحُمِلَ إِلَى مِصْرَ فِي النِّيلِ، وَدُفِنَ بِهَا، وَقَدْ تَرَكَ عَبْدُ الْعَزِيزِ بْنُ مَرْوَانَ مِنَ الْأَمْوَالِ وَالْأَثَاثِ وَالدَّوَابِّ ; مِنَ الْخَيْلِ وَالْبِغَالِ وَالْإِبِلِ وَغَيْرِ ذَلِكَ مَا يَعْجَزُ عَنْهُ الْوَصْفُ، مِنْ جُمْلَةِ ذَلِكَ: ثَلَاثُمِائَةِ مُدِّ ذَهَبٍ غَيْرُ الْوَرِقِ، مَعَ جُودِهِ وَكَرَمِهِ وَبَذْلِهِ وَعَطَايَاهُ الْجَزِيلَةِ ; فَإِنَّهُ كَانَ مِنْ أَعْطَى النَّاسَ لِلْجَزِيلِ، رَحِمَهُ اللَّهُ تَعَالَى.
✧ ʿAbd al-ʿAzīz b. Marwān, may God Almighty have mercy on him He is ʿAbd al-ʿAzīz b. Marwān b. al-Ḥakam b. Abī al-ʿĀṣ b. Umayyah b. ʿAbd Shams, Abū al-Aṣbagh, the Qurashī the Umayyad. He was born in Madinah, then entered Syria with his father Marwān. He was his heir apparent after his brother ʿAbd al-Malik, and his father appointed him governor of the Egyptian territories in the year sixty-five. He remained its governor until this year. He witnessed the killing of ʿAmr b. Saʿīd b. al-ʿĀṣ, as we have mentioned before. He had a house in Damascus, which is the house that belongs to the Sufis today, known as the Sumaysāṭiyyah khānqāh. After him it belonged to his son ʿUmar b. ʿAbd al-ʿAzīz, then it passed through various hands until it became a khānqāh for the Sufis. ʿAbd al-ʿAzīz b. Marwān narrated hadith from his father, ʿAbd Allāh b. al-Zubayr, ʿUqbah b. ʿĀmir, and Abū Hurayrah. His hadith from him is in the Musnad of Aḥmad and the Sunan of Abū Dāwūd, that the Messenger of God ﷺ said: The worst thing in a man is a grievous miserliness and a cowardice that causes flight. From him narrated his son ʿUmar, al-Zuhrī, ʿAlī b. Rabāḥ, and a group. Muḥammad b. Saʿd said: He was trustworthy, with few hadith. Others said: He used to make grammatical errors in hadith and in his speech, then he learned Arabic and mastered it and excelled in it, and he became one of the most eloquent of people. The reason for that was that a man entered upon him complaining about his son-in-law—who is the husband of his daughter—and ʿAbd al-ʿAzīz said to him: Who is your khatan? The man said: The circumciser who circumcises people circumcised me. So he said to his scribe: Woe to you, what did he answer me? The scribe said: O Commander of the Faithful, you should have said: Who is your khatan? So he swore to himself that he would not leave his house until he learned Arabic. He stayed for a single week and learned it, and he came out as one of the most eloquent of people. After that, he used to increase the gift of one who used correct inflection in his speech, and decrease the gift of one who made grammatical errors in it. So people hastened in his time to learn Arabic. ʿAbd al-ʿAzīz said one day to a man: From whom are you? He said: From Banū ʿAbd al-Dār. He said: You will find it in your stipend, and he reduced it by a hundred dinars. From al-Qaʿqāʿ b. Ḥakīm, he said: ʿAbd al-ʿAzīz b. Marwān wrote to ʿAbd Allāh b. ʿUmar: Raise to me your need. Ibn ʿUmar wrote to him that the Messenger of God ﷺ said: The upper hand is better than the lower hand, and begin with those you support. I will not ask you for anything, nor will I reject provision that God, Mighty and Majestic, has provided me from you. From Suwayd b. Qays, he said: ʿAbd al-ʿAzīz b. Marwān sent me with a thousand dinars to Ibn ʿUmar. He said: I came to him and handed him the letter. He said: Where is the money? I said: I cannot bring it tonight until morning. He said: No, by God, Ibn ʿUmar will not spend the night with a thousand dinars in his possession. He said: He handed me the letter, and I brought it to him, and he distributed it, ؓ. Among his words, may God have mercy on him: How strange is a believer who believes and is certain that God provides for him and replaces for him, how can he withhold wealth from a great reward and a good reputation? When death came to him, wealth belonging to him was brought, and behold it was three hundred mudy of gold. He said: By God, I wish it were dry dung in Najd. He said: By God, I wish I had never been anything mentioned, and I wish I were this flowing water, or a plant in the land of the Hijaz. He said: Bring me my shroud in which you will shroud me. He began to say: Uff to you, how short is your long, and how little is your much! Yaʿqūb b. Sufyān said, from Ibn Bukayr, from al-Layth: His death was on Monday night, thirteen nights remaining of Jumādā al-Ūlā in the year eighty-six. Ibn ʿAsākir said: This is an error by Yaʿqūb; the correct is the year eighty-five, for he died before his brother ʿAbd al-Malik, and ʿAbd al-Malik died in the year eighty-six. ʿAbd al-ʿAzīz b. Marwān was among the best of the governors, generous, munificent, and praised. He is the father of the rightly-guided caliph ʿUmar b. ʿAbd al-ʿAzīz. ʿUmar acquired the character of his father and surpassed him in many matters. ʿAbd al-ʿAzīz had children other than ʿUmar: ʿĀṣim, Abū Bakr, Muḥammad, and al-Aṣbagh—who died shortly before him, and he grieved for him greatly, and he fell ill after him and died—and Suhayl. He had several daughters: Umm Muḥammad, Umm ʿUthmān, Umm al-Ḥakam, and Umm al-Banīn, from various mothers. He had other children besides these. He died in the city that he built one stage from Egypt, and he was carried to Egypt on the Nile, and buried there. ʿAbd al-ʿAzīz b. Marwān left wealth, furnishings, and animals—horses, mules, camels, and other things—that defy description. Among that was three hundred mudd of gold besides silver, along with his generosity, his munificence, his giving, and his abundant gifts. He was among the most generous of people in bestowing great gifts, may God Almighty have mercy on him.
Tarikh (al-Tabari) 2351No grade recorded
ذِكْرُ بَيْعَةِ عَبْدِ الْمَلِكِ لِوَلَدِهِ الْوَلِيدِ، ثُمَّ مِنْ بَعْدِهِ لِأَخِيهِ سُلَيْمَانَ بْنِ عَبْدِ الْمَلِكِ وَكَانَ ذَلِكَ فِي هَذِهِ السَّنَةِ بَعْدَ مَوْتِ عَبْدِ الْعَزِيزِ بْنِ مَرْوَانَ، بُويِعَ لَهُ بِدِمَشْقَ، ثُمَّ فِي سَائِرِ الْأَقَالِيمِ، ثُمَّ لِسُلَيْمَانَ مِنْ بَعْدِهِ، ثُمَّ لَمَّا انْتَهَتِ الْبَيْعَةُ إِلَى الْمَدِينَةِ امْتَنَعَ سَعِيدُ بْنُ الْمُسَيِّبِ أَنْ يُبَايِعَ فِي حَيَاةِ عَبْدِ الْمَلِكِ لِأَحَدٍ، فَأَمَرَ بِهِ هِشَامَ بْنَ إِسْمَاعِيلَ نَائِبَ الْمَدِينَةِ، فَضُرِبَ سِتِّينَ سَوْطًا، وَأَلْبَسَهُ ثِيَابًا مِنْ شَعْرٍ، وَأَرْكَبَهُ جَمَلًا، وَطَافَ بِهِ فِي الْمَدِينَةِ، ثُمَّ أَمَرَ بِهِ، فَذَهَبُوا بِهِ إِلَى ثَنِيَّةِ ذُبَابٍ - وَهِيَ الثَّنِيَّةُ الَّتِي كَانُوا يَصْلُبُونَ عِنْدَهَا، وَيَقْتُلُونَ - فَلَمَّا وَصَلُوا إِلَيْهَا رَدُّوهُ إِلَى الْمَدِينَةِ فَأَوْدَعُوهُ السَّجْنَ، فَقَالَ لَهُمْ: وَاللَّهِ لَوْ أَعْلَمُ أَنَّكُمْ لَا تَقْتُلُونَنِي لَمْ أَلْبَسْ هَذَا الْتُّبَّانَ. ثُمَّ كَتَبَ هِشَامُ بْنُ إِسْمَاعِيلَ الْمَخْزُومِيُّ إِلَى عَبْدِ الْمَلِكِ يُعْلِمُهُ بِمُخَالَفَةِ سَعِيدٍ فِي ذَلِكَ، فَكَتَبَ إِلَيْهِ يُعَنِّفُهُ فِي ذَلِكَ، وَيَأْمُرُهُ بِإِخْرَاجِهِ، وَيَقُولُ لَهُ: إِنَّ سَعِيدًا كَانَ أَحَقَّ مِنْكَ بِصِلَةِ الرَّحِمِ مِمَّا فَعَلْتَ بِهِ، وَإِنَّا لِنَعْلَمُ أَنَّ سَعِيدًا لَيْسَ عِنْدَهُ شِقَاقٌ وَلَا خِلَافٌ. وَيُرْوَى أَنَّهُ قَالَ لَهُ: مَا يَنْبَغِي إِلَّا أَنْ يُبَايِعَ، فَإِنْ لَمْ يُبَايِعْ ضَرَبْتَ عُنُقَهُ، أَوْ خَلَّيْتَ سَبِيلَهُ. وَذَكَرَ الْوَاقِدِيُّ أَنَّ سَعِيدًا رَحِمَهُ اللَّهُ لَمَّا جَاءَتْ بَيْعَةُ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ إِلَى الْمَدِينَةِ امْتَنَعَ مِنَ الْبَيْعَةِ، فَضَرَبَهُ نَائِبُهَا فِي ذَلِكَ الْوَقْتِ - وَهُوَ جَابِرُ بْنُ الْأَسْوَدِ بْنِ عَوْفٍ - سِتِّينَ سَوْطًا أَيْضًا، وَسَجَنَهُ، فَاللَّهُ أَعْلَمُ.
✧ Mention of the allegiance to ʿAbd al-Malik for his son al-Walīd, then after him for his brother Sulaymān b. ʿAbd al-Malik. That was in this year after the death of ʿAbd al-ʿAzīz b. Marwān. Allegiance was sworn to him in Damascus, then in the rest of the provinces, then to Sulaymān after him. Then when the allegiance reached Madinah, Saʿīd b. al-Musayyab refused to swear allegiance to anyone during the lifetime of ʿAbd al-Malik. Hishām b. Ismāʿīl, the governor of Madinah, ordered that he be flogged with sixty lashes. He had him dressed in garments of hair, mounted on a camel, and paraded through Madinah. Then he ordered him taken to the pass of Dhubāb — the pass where they used to crucify and kill — but when they reached it, they returned him to Madinah and put him in prison. He said to them: "By God, if I knew that you would not kill me, I would not wear this loincloth." Then Hishām b. Ismāʿīl al-Makhzūmī wrote to ʿAbd al-Malik informing him of Saʿīd's opposition in that matter. He wrote back rebuking him for that and ordering him to release him, saying to him: "Saʿīd was more entitled than you to the ties of kinship than what you did to him. We know that Saʿīd has no discord or opposition." It is narrated that he said to him: "It is only fitting that he should swear allegiance. If he does not swear allegiance, then strike his neck or let him go." Al-Wāqidī mentioned that when the allegiance to ʿAbd Allāh b. al-Zubayr came to Madinah, Saʿīd, may God have mercy on him, refused to swear allegiance. The governor at that time — Jābir b. al-Aswad b. ʿAwf — flogged him with sixty lashes as well and imprisoned him, but God knows best.
Tarikh (al-Tabari) 2352No grade recorded
أَبَانُ بْنُ عُثْمَانَ بْنِ عَفَّانَ قَالَ شَيْخُنَا الْحَافِظُ الذَّهَبِيُّ: وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ أَبَانُ بْنُ عُثْمَانَ بْنِ عَفَّانَ أَمِيرُ الْمَدِينَةِ، كَانَ مِنْ فُقَهَاءِ الْمَدِينَةِ الْعَشَرَةِ. قَالَهُ يَحْيَى بْنُ الْقَطَّانِ، وَقَالَ مُحَمَّدُ بْنُ سَعْدٍ: كَانَ ثِقَةً، وَكَانَ بِهِ صَمَمٌ، وَوَضَحٌ كَثِيرٌ، وَأَصَابَهُ الْفَالِجُ قَبْلَ أَنْ يَمُوتَ. وَعَبْدُ اللَّهِ بْنُ عَامِرِ بْنِ رَبِيعَةَ وَعَمْرُو بْنُ حُرَيْثٍ وَعَمْرُو بْنُ سَلَمَةَ وَاثِلَةُ بْنُ الْأَسْقَعِ وَوَاثِلَةُ بْنُ الْأَسْقَعِ قَالَ الْوَاقِدِيُّ، وَيَحْيَى بْنُ مَعِينٍ: كَانَ يَسْكُنُ الصُّفَّةَ فِي زَمَنِ النَّبِيِّ ﷺ. قَالَ الْوَاقِدِيُّ: أَسْلَمَ وَاثِلَةُ وَالنَّبِيُّ ﷺ يَتَجَهَّزُ إِلَى تَبُوكَ فِي آخِرِ الْأَمْرِ. قَالَ وَاثِلَةُ: قَالَ لَنَا رَسُولُ اللَّهِ ﷺ: كَيْفَ أَنْتُمْ بَعْدِي إِذَا شَبِعْتُمْ مِنَ خُبْزِ الْبُرِّ وَالزَّيْتِ، فَأَكَلْتُمْ أَلْوَانَ الطَّعَامِ، وَلَبِسْتُمْ أَنْوَاعَ الثِّيَابِ، فَأَنْتُمُ الْيَوْمَ خَيْرٌ أَمْ ذَلِكَ الْيَوْمُ ؟ قَالَ: قُلْنَا: ذَلِكَ الْيَوْمُ. قَالَ: بَلْ أَنْتُمُ الْيَوْمَ خَيْرٌ. قَالَ وَاثِلَةُ: فَمَا ذَهَبَتْ عَنَّا الْأَيَّامُ حَتَّى أَكَلْنَا أَلْوَانَ الطَّعَامِ، وَلَبِسْنَا أَنْوَاعَ الثِّيَابِ، وَرَكِبْنَا الْمَرَاكِبَ. شَهِدَ وَاثِلَةُ تَبُوكَ، ثُمَّ شَهِدَ فَتْحَ دِمَشْقَ وَنَزَلَهَا، وَمَسْجِدُهُ بِهَا عِنْدَ حَبْسِ بَابِ الصَّغِيرِ مِنَ الْقِبْلَةِ. وَهُوَ آخِرُ مَنْ تُوَفِّيَ بِدِمَشْقَ مِنَ الصَّحَابَةِ، قَالَهُ سَعِيدُ بْنُ بَشِيرٍ. وَقَدْ قَالَ الْبُخَارِيُّ وَغَيْرُهُ: إِنَّهُ تُوُفِّيَ سَنَةَ ثَلَاثٍ وَثَمَانِينَ. وَاللَّهُ أَعْلَمُ. خَالِدُ بْنُ يَزِيدَ بْنِ مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ صَخْرِ خَالِدُ بْنُ يَزِيدَ بْنِ مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ صَخْرِ بْنِ حَرْبِ بْنِ أُمَيَّةَ كَانَ أَعْلَمَ قُرَيْشٍ بِفُنُونِ الْعِلْمِ، وَلَهُ يَدٌ طُولَى فِي الطِّبِّ، وَكَلَامٌ كَثِيرٌ فِي الْكِيمْيَاءِ وَكَانَ قَدِ اسْتَفَادَ ذَلِكَ مِنْ رَاهِبٍ اسْمُهُ مَرْيَانُسُ، وَكَانَ خَالِدٌ فَصِيحًا بَلِيغًا شَاعِرًا مُطْبِقًا كَأَبِيهِ، دَخَلَ يَوْمًا عَلَى عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ بِحَضْرَةِ الْحَكَمِ بْنِ أَبِي الْعَاصِ، فَشَكَا إِلَيْهِ أَنَّ ابْنَهُ الْوَلِيدَ يَحْتَقِرُ أَخَاهُ عَبْدَ اللَّهِ بْنَ يَزِيدَ، فَقَالَ عَبْدُ الْمَلِكِ: إِنَّ الْمُلُوكَ إِذَا دَخَلُوا قَرْيَةً أَفْسَدُوهَا وَجَعَلُوا أَعِزَّةَ أَهْلِهَا أَذِلَّةً ( النَّمْلِ: 34 ) فَقَالَ لَهُ خَالِدٌ: وَإِذَا أَرَدْنَا أَنْ نُهْلِكَ قَرْيَةً أَمَرْنَا مُتْرَفِيهَا فَفَسَقُوا فِيهَا فَحَقَّ عَلَيْهَا الْقَوْلُ فَدَمَّرْنَاهَا تَدْمِيرًا ( الْإِسْرَاءِ: 16 ). فَقَالَ عَبْدُ الْمَلِكِ: وَاللَّهِ لَقَدْ دَخَلَ عَلَيَّ أَخُوكَ عَبْدُ اللَّهِ، فَإِذَا هُوَ لَا يُقِيمُ اللَّحْنَ. فَقَالَ خَالِدٌ: وَالْوَلِيدُ لَا يُقِيمُ اللَّحْنَ. فَقَالَ عَبْدُ الْمَلِكِ: إِنَّ أَخَاهُ سُلَيْمَانَ لَا يَلْحَنُ. فَقَالَ خَالِدٌ: وَأَنَا أَخُو عَبْدِ اللَّهِ لَا أَلْحَنُ. فَقَالَ الْوَلِيدُ - وَكَانَ حَاضِرًا - لِخَالِدِ بْنِ يَزِيدَ: اسْكُتْ، فَوَاللَّهِ مَا تُعَدُّ فِي الْعِيرِ وَلَا فِي النَّفِيرِ. فَقَالَ خَالِدٌ: اسْمَعْ يَا أَمِيرَ الْمُؤْمِنِينَ. ثُمَّ أَقْبَلَ خَالِدٌ عَلَى الْوَلِيدِ فَقَالَ: وَيْحَكَ، وَمَا هُوَ الْعِيرُ وَالنَّفِيرُ غَيْرُ جِدِّي أَبِي سُفْيَانَ صَاحِبِ الْعِيرِ، وَجَدِّي عُتْبَةَ بْنِ رَبِيعَةَ صَاحِبِ النَّفِيرِ، وَلَكِنْ لَوْ قُلْتَ: غُنَيْمَاتٌ وَحُبَيْلَاتٌ وَالطَّائِفُ، وَرَحِمَ اللَّهُ عُثْمَانَ. لَقُلْنَا: صَدَقْتَ. - يَعْنِي أَنَّ الْحَكَمَ كَانَ مَنْفِيًّا بِالطَّائِفِ يَرْعَى غَنَمًا، وَيَأْوِي إِلَى حَبَلَةِ الْكَرَمِ، حَتَّى آوَاهُ عُثْمَانُ بْنُ عَفَّانَ حِينَ وَلِيَ، فَسَكَتَ الْوَلِيدُ وَأَبُوهُ، وَلَمْ يُحِيرَا جَوَابًا. وَاللَّهُ سُبْحَانَهُ وَتَعَالَى أَعْلَمُ. عَمْرُو بْنُ حُرَيْثٍ الْمَخْزُومِيُّ وَفِي هَذِهِ السَّنَةِ مَاتَ عَمْرُو بْنُ حُرَيْثٍ الْمَخْزُومِيُّ . عَبْدُ اللَّهِ بْنُ الْحَارِثِ بْنِ جَزْءٍ الزُّبَيْدِيُّ وَفِيهَا مَاتَ عَبْدُ اللَّهِ بْنُ الْحَارِثِ بْنِ جَزْءٍ الزُّبَيْدِيُّ ، وَقِيلَ سَنَةَ سَبْعٍ، وَقِيلَ سَنَةَ ثَمَانٍ وَثَمَانِينَ. عَبْدُ اللَّهِ بْنُ عَامِرِ بْنِ رَبِيعَةَ حَلِيفُ بَنِي عَدِيٍّ وَفِيهَا مَاتَ عَبْدُ اللَّهِ بْنُ عَامِرِ بْنِ رَبِيعَةَ حَلِيفُ بَنِي عَدِيٍّ ، وَكَانَ لَهُ لَمَّا تُوُفِّيَ النَّبِيُّ ﷺ أَرْبَعُ سِنِينَ.
✧ Abān b. ʿUthmān b. ʿAffān Our shaykh, the ḥāfiẓ al-Dhahabī, said: He died in this year. Abān b. ʿUthmān b. ʿAffān Amīr of Madinah. He was one of the ten jurists of Madinah. This was said by Yaḥyā b. al-Qaṭṭān. Muḥammad b. Saʿd said: He was trustworthy. He had deafness and much leprosy, and hemiplegia afflicted him before he died. And ʿAbd Allāh b. ʿĀmir b. Rabīʿah And ʿAmr b. Ḥurayth And ʿAmr b. Salamah Wāthilah b. al-Asqaʿ And Wāthilah b. al-Asqaʿ Al-Wāqidī and Yaḥyā b. Maʿīn said: He used to live in the ṣuffah during the time of the Prophet ﷺ. Al-Wāqidī said: Wāthilah became Muslim while the Prophet ﷺ was equipping for Tabūk at the end of the matter. Wāthilah said: The Messenger of Allah ﷺ said to us: How will you be after me when you are satiated with wheat bread and oil, and you eat various kinds of food, and you wear various kinds of clothing? Are you better today or that day? He said: We said: That day. He said: Rather, you are better today. Wāthilah said: The days did not pass from us until we ate various kinds of food, wore various kinds of clothing, and rode mounts. Wāthilah witnessed Tabūk, then he witnessed the conquest of Damascus and settled there. His mosque is there near the Ḥabs of Bāb al-Ṣaghīr from the qiblah. He was the last of the Companions to die in Damascus. This was said by Saʿīd b. Bashīr. Al-Bukhārī and others said that he died in the year eighty-three. And Allah knows best. Khālid b. Yazīd b. Muʿāwiyah b. Abī Sufyān Ṣakhr Khālid b. Yazīd b. Muʿāwiyah b. Abī Sufyān Ṣakhr b. Ḥarb b. Umayyah He was the most knowledgeable of Quraysh in the branches of learning. He had a long hand in medicine and much discourse on alchemy. He had acquired that from a monk named Maryānus. Khālid was eloquent, articulate, and an accomplished poet like his father. One day he entered upon ʿAbd al-Malik b. Marwān in the presence of al-Ḥakam b. Abī al-ʿĀṣ, and complained to him that his son al-Walīd belittled his brother ʿAbd Allāh b. Yazīd. ʿAbd al-Malik said: "When kings enter a town, they ruin it and make the noblest of its people the most abased" (Q 27:34). Khālid said to him: "And when We intend to destroy a town, We command its affluent ones, and they act wickedly therein, so the word is justified against it, and We destroy it utterly" (Q 17:16). ʿAbd al-Malik said: By Allah, your brother ʿAbd Allāh entered upon me, and he does not avoid grammatical errors. Khālid said: And al-Walīd does not avoid grammatical errors. ʿAbd al-Malik said: His brother Sulaymān does not err. Khālid said: And I, the brother of ʿAbd Allāh, do not err. Al-Walīd, who was present, said to Khālid b. Yazīd: Be quiet, for by Allah you are not counted among the caravan nor the war party. Khālid said: Listen, O Commander of the Faithful. Then Khālid turned to al-Walīd and said: Woe to you! What is the caravan and the war party but my grandfather Abū Sufyān, leader of the caravan, and my grandfather ʿUtbah b. Rabīʿah, leader of the war party? But if you had said: little sheep, little ropes, and al-Ṭāʾif—and may Allah have mercy on ʿUthmān—we would have said: You have spoken truthfully. Meaning that al-Ḥakam was banished in al-Ṭāʾif tending sheep and taking shelter among grape vines until ʿUthmān b. ʿAffān sheltered him when he came to power. Al-Walīd and his father fell silent and did not return an answer. And Allah, glorified and exalted be He, knows best. ʿAmr b. Ḥurayth al-Makhzūmī In this year ʿAmr b. Ḥurayth al-Makhzūmī died. ʿAbd Allāh b. al-Ḥārith b. Jazʾ al-Zubaydī In it died ʿAbd Allāh b. al-Ḥārith b. Jazʾ al-Zubaydī—it is also said in the year seven, and it is said in the year eighty-eight. ʿAbd Allāh b. ʿĀmir b. Rabīʿah, ally of Banū ʿAdī In it died ʿAbd Allāh b. ʿĀmir b. Rabīʿah, ally of Banū ʿAdī. He was four years old when the Prophet ﷺ died.
Tarikh (al-Tabari) 2353No grade recorded
غزو قتيبة بن مسلم أرض الترك ثُمَّ دَخَلَتْ سَنَةُ سِتٍّ وَثَمَانِينَ فَفِيهَا غَزَا قُتَيْبَةُ بْنُ مُسْلِمٍ نَائِبُ الْحَجَّاجِ عَلَى مَرْوٍ وَخُرَاسَانَ، بِلَادًا كَثِيرَةً مِنْ أَرْضِ التُّرْكِ، وَغَيْرِهِمْ مِنَ الْكُفَّارِ، وَسَبَى وَغَنِمَ وَسَلِمَ وَتَسَلَّمَ قِلَاعًا وَحُصُونًا وَمَمَالِكَ، ثُمَّ قَفَلَ فَسَبَقَ الْجَيْشَ فَكَتَبَ إِلَيْهِ الْحَجَّاجُ يَلُومُهُ عَلَى ذَلِكَ وَيَقُولُ لَهُ: إِذَا كُنْتَ قَاصِدًا بِلَادَ الْعَدُوِّ فَكُنْ فِي مُقَدِّمَةِ الْجَيْشِ، وَإِذَا قَفَلْتَ رَاجِعًا فَكُنْ فِي سَاقَةِ الْجَيْشَ، يَعْنِي لِتَكُونَ رَدْءًا لَهُمْ مِنْ أَنْ يَنَالَهُمْ أَحَدٌ مِنَ الْعَدُوِّ وَغَيْرِهِمْ بِكَيْدٍ، وَهَذَا رَأْيٌ حَسَنٌ، وَعَلَيْهِ جَاءَتِ السُّنَّةُ. وَكَانَ فِي جُمْلَةِ السَّبْيِ امْرَأَةُ بَرْمَكَ - وَالِدِ خَالِدِ بْنِ بَرْمَكَ - فَأَعْطَاهَا قُتَيْبَةُ أَخَاهُ عَبْدَ اللَّهِ بْنَ مُسْلِمٍ، فَوَطِئَهَا، فَحَمَلَتْ مِنْهُ، ثُمَّ إِنَّ قُتَيْبَةَ مَنَّ عَلَى السَّبْيِ، وَرُدَّتْ تِلْكَ الْمَرْأَةُ عَلَى زَوْجِهَا بَرْمَكَ، وَهِيَ حُبْلَى مِنْ عَبْدِ اللَّهِ بْنِ مُسْلِمٍ، وَكَانَ وَلَدُهَا عِنْدَهُمْ حَتَّى أَسْلَمُوا، فَقَدِمُوا بِهِ مَعَهُمْ أَيَّامَ بَنِي الْعَبَّاسِ، كَمَا سَيَأْتِي. وَلَمَّا رَجَعَ قُتَيْبَةُ إِلَى خُرَاسَانَ تَلْقَاهُ دَهَاقِينُ بُلْغَارَ وَصَاغَانَ بِهَدَايَا عَظِيمَةٍ، وَمِفْتَاحٍ مِنْ ذَهَبِ بُلْغَارَ. وَقَدْ زَعَمَ بَعْضُهُمْ أَنَّ قُدُومَ قُتَيْبَةَ خُرَاسَانَ كَانَ فِي سَنَةِ خَمْسٍ وَثَمَانِينَ. طاعون الفتيات وَفِيهَا كَانَ طَاعُونٌ بِالشَّامِ وَالْبَصْرَةِ وَوَاسِطٍ، وَيُسَمَّى طَاعُونَ الْفَتَيَاتِ ; لِأَنَّهُ أَوَّلَ مَا بَدَأَ بِالنِّسَاءِ فَسُمِّيَ بِذَلِكَ. وَقِيلَ: إِنَّهُ كَانَ فِي سَنَةِ سَبْعٍ وَثَمَانِينَ. غزو مسلمة بن عبد الملك بلاد الروم وَفِيهَا غَزَا مَسْلَمَةُ بْنُ عَبْدِ الْمَلِكِ بِلَادَ الرُّومِ، فَقَتَلَ وَسَبَى وَغَنِمَ وَسَلِمَ، وَافْتَتَحَ حِصْنَ بِوَلْقَ، وَحِصْنَ الْأَخْرَمِ مِنْ أَرْضِ الرُّومِ. تولية عبد الله بن عبد الملك مصر وَفِيهَا عَقْدَ عَبْدُ الْمَلِكِ لِابْنِهِ عَبْدِ اللَّهِ عَلَى مِصْرَ، وَذَلِكَ بَعْدَ مَوْتِ أَخِيهِ عَبْدِ الْعَزِيزِ، فَدَخَلَهَا فِي جُمَادَى الْآخِرَةِ، وَعُمْرُهُ يَوْمَئِذٍ سَبْعٌ وَعِشْرُونَ سَنَةً. هلاك ملك الروم الأخرم بوري وَفِيهَا هَلَكَ مَلِكُ الرُّومِ الْأَخْرَمُ بِوَرَى، لَا رَحِمَهُ اللَّهُ. حبس الحجاج يزيد بن المهلب وَفِيهَا حَبَسَ الْحَجَّاجُ يَزِيدَ بْنَ الْمُهَلَّبِ. من حج بالناس هذه السنة وَحَجَّ بِالنَّاسِ فِيهَا هِشَامُ بْنُ إِسْمَاعِيلَ الْمَخْزُومِيُّ. [وَكَانَ الْأَمِيرَ عَلَى الْعِرَاقِ وَالْمَشْرِقِ كُلِّهِ الْحَجَّاجُ، وَعَلَى الصَّلَاةِ بِالْكُوفَةِ الْمُغِيرَةُ بْنُ عَبْدِ اللَّهِ، وَعَلَى الْبَصْرَةِ أَيُّوبُ بْنُ الْحَكَمِ، وَعَلَى خُرَاسَانَ قُتَيْبَةُ بْنُ مُسْلِمٍ].
✧ The Campaign of Qutaybah b. Muslim in the Lands of the Turks Then the year eighty-six began. In it Qutaybah b. Muslim, deputy of al-Ḥajjāj over Marw and Khurāsān, raided many lands of the Turks and other disbelievers. He took captives and booty, remained safe, and received the surrender of fortresses, strongholds, and kingdoms. Then he returned, racing ahead of the army. Al-Ḥajjāj wrote to him, blaming him for that and saying to him: "When you are heading into enemy territory, be in the vanguard of the army; and when you are returning, be in the rear guard of the army"—meaning so that you may be a support for them lest anyone from the enemy or others reach them by cunning. This is sound judgment, and upon it the sunnah has come. Among the captives was the wife of Barmak—father of Khālid b. Barmak. Qutaybah gave her to his brother ʿAbd Allāh b. Muslim, and he had intercourse with her, so she became pregnant by him. Then Qutaybah showed favor toward the captives, and that woman was returned to her husband Barmak while she was pregnant from ʿAbd Allāh b. Muslim. Her child remained with them until they embraced Islam, and they brought him with them in the days of the Banū al-ʿAbbās, as will come. When Qutaybah returned to Khurāsān, the dihqāns of Bulghār and Ṣāghān met him with magnificent gifts and with a key of gold from Bulghār. Some have claimed that Qutaybah's arrival in Khurāsān was in the year eighty-five. The Plague of the Maidens In it there was a plague in Syria, al-Baṣrah, and Wāsiṭ, called the Plague of the Maidens because it first began among the women, so it was named for that. It is said that it was in the year eighty-seven. The Campaign of Maslamah b. ʿAbd al-Malik in the Lands of the Byzantines In it Maslamah b. ʿAbd al-Malik raided the lands of the Byzantines, killing, taking captives and booty, and remaining safe. He conquered the fortress of Būlq and the fortress of al-Akhram in Byzantine territory. The Appointment of ʿAbd Allāh b. ʿAbd al-Malik over Egypt In it ʿAbd al-Malik appointed his son ʿAbd Allāh over Egypt, after the death of his brother ʿAbd al-ʿAzīz. He entered it in Jumādā al-Ākhirah, and his age that day was twenty-seven years. The Death of the King of the Byzantines al-Akhram Būrī In it the king of the Byzantines, al-Akhram Būrī, perished—may God not have mercy on him. Al-Ḥajjāj Imprisons Yazīd b. al-Muhallab In it al-Ḥajjāj imprisoned Yazīd b. al-Muhallab. Who Led the Pilgrimage This Year Hishām b. Ismāʿīl al-Makhzūmī led the pilgrimage in it. [The governor over Iraq and all the East was al-Ḥajjāj; over prayer in al-Kūfah was al-Mughīrah b. ʿAbd Allāh; over al-Baṣrah was Ayyūb b. al-Ḥakam; and over Khurāsān was Qutaybah b. Muslim].
Tarikh (al-Tabari) 2354No grade recorded
اسمه ونسبه عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ وَالِدُ الْخُلَفَاءِ الْأُمَوِيِّينَ وَهُوَ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ بْنُ الْحَكَمِ بْنِ أَبِي الْعَاصِ بْنِ أُمَيَّةَ، أَبُو الْوَلِيدِ الْأُمَوِيُّ أَمِيرُ الْمُؤْمِنِينَ، وَأُمُّهُ عَائِشَةُ بِنْتُ مُعَاوِيَةَ بْنِ الْمُغِيرَةِ بْنِ أَبِي الْعَاصِ بْنِ أُمَيَّةَ. سَمِعَ عُثْمَانَ بْنَ عَفَّانَ، وَشَهِدَ الدَّارَ مَعَ أَبِيهِ، وَلَهُ عَشْرُ سِنِينَ، وَهُوَ أَوَّلُ مَنْ سَارَ بِالنَّاسِ فِي بِلَادِ الرُّومِ سَنَةَ ثِنْتَيْنِ وَأَرْبَعِينَ، وَكَانَ أَمِيرًا عَلَى أَهْلِ الْمَدِينَةِ وَلَهُ سِتَّ عَشْرَةَ سَنَةٍ، وَلَّاهُ إِيَّاهَا مُعَاوِيَةُ، وَكَانَ يُجَالِسُ الْفُقَهَاءَ وَالْعُلَمَاءَ وَالْعُبَّادَ وَالصُّلَحَاءَ. وَرَوَى الْحَدِيثَ عَنْ أَبِيهِ، وَجَابِرٍ، وَأَبِي سَعِيدٍ الْخُدْرِيِّ، وَأَبِي هُرَيْرَةَ، وَابْنِ عُمَرَ، وَمُعَاوِيَةَ، وَأُمِّ سَلَمَةَ، وَبَرِيرَةَ مَوْلَاةِ عَائِشَةَ. وَرَوَى عَنْهُ جَمَاعَةٌ مِنْهُمْ: خَالِدُ بْنُ مَعْدَانَ، وَعُرْوَةُ، وَالزُّهْرِيُّ، وَعَمْرُو بْنُ الْحَارِثِ، وَرَجَاءُ بْنُ حَيْوَةَ، وَجَرِيرُ بْنُ عُثْمَانَ. ذُكِرَ عَنْ مُحَمَّدِ بْنِ سِيرِينَ أَنَّ أَبَاهُ كَانَ قَدْ سَمَّاهُ الْقَاسِمَ، فَكَانَ يُكْنَى بِأَبِي الْقَاسِمِ، فَلَمَّا بَلَغَهُ النَّهْيُ عَنِ التَّكَنِّي بِأَبِي الْقَاسِمِ، غَيَّرَ اسْمَهُ ; فَسَمَّاهُ عَبْدَ الْمَلِكِ. قَالَ ابْنُ أَبِي خَيْثَمَةَ، عَنْ مُصْعَبِ بْنِ الزُّبَيْرِ وَكَانَ أَوَّلَ مَنْ سُمِّيَ فِي الْإِسْلَامِ بِعَبْدِ الْمَلِكِ. وَبُويِعَ لَهُ بِالْخِلَافَةِ فِي سَنَةِ خَمْسٍ وَسِتِّينَ فِي حَيَاةِ أَبِيهِ، فِي خِلَافَةِ ابْنِ الزُّبَيْرِ، وَبَقِيَ عَلَى الشَّامِ وَمِصْرَ مُدَّةَ سَبْعِ سِنِينَ، وَابْنُ الزُّبَيْرِ عَلَى بَاقِي الْبِلَادِ ثُمَّ، اسْتَقَلَّ بِالْخِلَافَةِ عَلَى سَائِرِ الْبِلَادِ وَالْأَقَالِيمِ، بَعْدَ مَقْتَلِ ابْنِ الزُّبَيْرِ، وَذَلِكَ فِي سَنَةِ ثَلَاثٍ وَسَبْعِينَ إِلَى هَذِهِ السَّنَةِ، كَمَا ذَكَرْنَا ذَلِكَ. مولده وصفته الخَلقية وَكَانَ مَوْلِدُهُ وَمَوْلِدُ يَزِيدَ بْنِ مُعَاوِيَةَ فِي سَنَةِ سِتٍّ وَعِشْرِينَ، وَقَدْ كَانَ عَبْدُ الْمَلِكِ قَبْلَ الْخِلَافَةِ مِنَ الْعُبَّادِ الزُّهَّادِ الْفُقَهَاءِ، الْمُلَازِمِينَ لِلْمَسْجِدِ، التَّالِينَ لِلْقُرْآنِ، وَكَانَ رَبْعَةً مِنَ الرِّجَالِ أَقْرَبَ إِلَى الْقِصَرِ. وَكَانَتْ أَسْنَانُهُ مُشَبَّكَةً بِالذَّهَبِ، وَكَانَ أَفْوَهَ مَفْتُوحَ الْفَمِ، فَرُبَّمَا غَفَلَ فَيَنْفَتِحُ فَمُهُ فَيَدْخُلُ فِيهِ الذُّبَابُ ; وَلِهَذَا كَانَ يُقَالُ لَهُ: أَبُو الذُّبَّانِ، وَكَانَ أَبْيَضَ رَبْعَةً لَيْسَ بِالنَّحِيفِ وَلَا الْبَادِنِ، مَقْرُونَ الْحَاجِبَيْنِ، أَشْهَلَ كَبِيرَ الْعَيْنَيْنِ، دَقِيقَ الْأَنْفِ، مُشْرِقَ الْوَجْهِ، أَبْيَضَ الرَّأْسِ وَاللِّحْيَةِ، حَسَنَ الْوَجْهِ، لَمْ يَخْضِبْ، وَيُقَالُ: إِنَّهُ خَضَبَ بَعْدَ ذَلِكَ. صفاته الأخلاقية وَقَدْ قَالَ نَافِعٌ: لَقَدْ رَأَيْتُ الْمَدِينَةَ وَمَا فِيهَا شَابٌّ أَشَدَّ تَشْمِيرًا، وَلَا أَفْقَهَ وَلَا أَقْرَأَ لِكِتَابِ اللَّهِ مِنْ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ. وَقَالَ الْأَعْمَشُ عَنْ أَبِي الزِّنَادِ: كَانَ فُقَهَاءُ الْمَدِينَةِ أَرْبَعَةً: سَعِيدُ بْنُ الْمُسَيَّبِ، وَعُرْوَةُ، وَقَبِيصَةُ بْنُ ذُؤَيْبٍ، وَعَبْدُ الْمَلِكِ بْنُ مَرْوَانَ ; قَبْلَ أَنْ يَدْخُلَ فِي الْإِمَارَةِ. وَعَنِ ابْنِ عُمَرَ أَنَّهُ قَالَ: وَلَدَ النَّاسُ أَبْنَاءً، وَوَلَدَ مَرْوَانُ أَبًا - يَعْنِي عَبْدَ الْمَلِكِ - وَرَآهُ يَوْمًا وَقَدْ ذَكَرَ اخْتِلَافَ النَّاسِ، فَقَالَ: لَوْ كَانَ هَذَا الْغُلَامُ اجْتَمَعَ النَّاسُ عَلَيْهِ. وَقَالَ عَبْدُ الْمَلِكِ: كُنْتُ أُجَالِسُ بِرَيْرَةَ قَبْلَ أَنْ أَلِيَ هَذَا الْأَمْرَ، فَكَانَتْ تَقُولُ: يَا عَبْدَ الْمَلِكِ إِنَّ فِيكَ خِصَالًا، وَإِنَّكَ لِجَدِيرٌ أَنْ تَلِيَ أَمْرَ هَذِهِ الْأُمَّةِ، فَاحْذَرِ الدِّمَاءَ ; فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: إِنَّ الرَّجُلَ لَيُدْفَعُ عَنْ بَابِ الْجَنَّةِ أَنْ يَنْظُرَ إِلَيْهَا عَلَى مِحْجَمَةٍ مِنْ دَمٍ يُرِيقُهُ مِنْ مُسْلِمٍ بِغَيْرِ حَقٍّ. وَقَدْ أَثْنَى عَلَيْهِ قَبْلَ الْوِلَايَةِ مُعَاوِيَةُ وَعَمْرُو بْنُ الْعَاصِ فِي قِصَّةٍ طَوِيلَةٍ. وَقَالَ سَعِيدُ بْنُ دَاوُدَ الزَّنْبَرِيُّ، عَنْ مَالِكٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ قَالَ: كَانَ أَوَّلَ مَنْ صَلَّى مَا بَيْنَ الظَّهْرِ وَالْعَصْرِ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ وَفِتْيَانٌ مَعَهُ، فَقَالَ سَعِيدُ بْنُ الْمُسَيَّبِ: لَيْسَتِ الْعِبَادَةُ بِكَثْرَةِ الصَّلَاةِ وَالصَّوْمِ، إِنَّمَا الْعِبَادَةُ التَّفَكُّرُ فِي أَمْرِ اللَّهِ، وَالْوَرَعُ عَنْ مَحَارِمِ اللَّهِ. وَقَالَ الشَّعْبِيُّ: مَا جَالَسْتُ أَحَدًا إِلَّا وَجَدْتُ لِي الْفَضْلَ عَلَيْهِ إِلَّا عَبْدَ الْمَلِكِ بْنَ مَرْوَانَ ; فَإِنِّي مَا ذَاكَرْتُهُ حَدِيثًا إِلَّا زَادَنِي فِيهِ، وَلَا شِعْرًا إِلَّا زَادَنِي فِيهِ. مبايعته بالخلافة وَذَكَرَ خَلِيفَةُ بْنُ خَيَّاطٍ، أَنَّ مُعَاوِيَةَ كَتَبَ إِلَى مَرْوَانَ، وَهُوَ نَائِبُهُ عَلَى الْمَدِينَةِ سَنَةَ خَمْسِينَ: أَنِ ابْعَثِ ابْنَكَ عَبْدَ الْمَلِكِ عَلَى بَعْثِ الْمَدِينَةِ إِلَى بِلَادِ الْمَغْرِبِ مَعَ مُعَاوِيَةَ بْنِ خَدِيجٍ. فَذَكَرَ مِنْ كِفَايَتِهِ وَغِنَائِهِ وَمُجَاهَدَتِهِ فِي تِلْكَ الْبِلَادِ شَيْئًا كَثِيرًا، وَلَمْ يَزَلْ عَبْدُ الْمَلِكِ مُقِيمًا بِالْمَدِينَةِ حَتَّى كَانَتْ وَقْعَةُ الْحَرَّةِ، وَاسْتَوْلَى ابْنُ الزُّبَيْرِ عَلَى بِلَادِ الْحِجَازِ، وَأَجْلَى بَنِي أُمَيَّةَ مِنْ هُنَالِكَ، فَقَدِمَ مَعَ أَبِيهِ الشَّامَ، ثُمَّ لَمَّا صَارَتِ الْإِمَارَةُ مَعَ أَبِيهِ وَبَايَعَهُ أَهْلُ الشَّامِ كَمَا تَقَدَّمَ، أَقَامَ فِي الْإِمَارَةِ تِسْعَةَ أَشْهُرٍ، ثُمَّ عَهِدَ إِلَيْهِ بِالْإِمَارَةِ مِنْ بَعْدِهِ، فَاسْتَقَلَّ عَبْدُ الْمَلِكِ بِالْخِلَافَةِ فِي مُسْتَهَلِّ رَمَضَانَ أَوْ رَبِيعٍ الْأَوَّلِ مِنْ سَنَةِ خَمْسٍ وَسِتِّينَ، وَاجْتَمَعَ النَّاسُ عَلَيْهِ بَعْدَ مَقْتَلِ ابْنِ الزُّبَيْرِ سَنَةَ ثَلَاثٍ وَسَبْعِينَ فِي جُمَادَى الْأُولَى إِلَى هَذِهِ السَّنَةِ. وَقَالَ ثَعْلَبٌ عَنِ ابْنِ الْأَعْرَابِيِّ: لَمَّا سُلِّمَ عَلَى عَبْدِ الْمَلِكِ بِالْخِلَافَةِ كَانَ فِي حِجْرِهِ مُصْحَفٌ، فَأَطْبَقَهُ، وَقَالَ: هَذَا فِرَاقُ بَيْنِي وَبَيْنَكَ. وَقَالَ أَبُو الطُّفَيْلِ: صُنِعَ لِعَبْدِ الْمَلِكِ مَجْلِسٌ تُوُسِّعَ فِيهِ، وَقَدْ كَانَ بُنِيَ لَهُ فِيهِ قُبَّةٌ قَبْلَ ذَلِكَ فَدَخَلَهُ، وَقَالَ: لَقَدْ كَانَ ابْنُ حَنْتَمَةَ الْأَحْوَزِيُّ - يَعْنِي عُمَرَ بْنَ الْخَطَّابِ - يَرَى أَنَّ هَذَا عَلَيْهِ حَرَامٌ. وَقِيلَ: إِنَّهُ لَمَّا وَضَعَ الْمُصْحَفَ مِنْ حِجْرِهِ قَالَ: هَذَا آخَرُ الْعَهْدِ مِنْكَ. وَكَانَ عَبْدُ الْمَلِكِ لَهُ إِقْدَامٌ عَلَى سَفْكِ الدِّمَاءِ، وَكَانَ عُمَّالُهُ عَلَى مَذْهَبِهِ ; مِنْهُمُ الْحَجَّاجُ وَالْمُهَلَّبُ، وَغَيْرُهُمْ، وَكَانَ حَازِمًا فَهِمًا فَطِنًا، سَائِسًا لِأُمُورِ الدُّنْيَا، لَا يَكِلُ أَمْرَ دُنْيَاهُ إِلَى غَيْرِهِ، وَأُمُّهُ عَائِشَةُ بِنْتُ مُعَاوِيَةَ بْنِ الْمُغِيرَةِ بْنِ أَبِي الْعَاصِ، وَأَبُوهَا مُعَاوِيَةُ هُوَ الَّذِي جَدَعَ أَنْفَ حَمْزَةَ عَمِّ النَّبِيِّ ﷺ يَوْمَ أُحُدٍ. ما قيل لعبد الملك أثناء توليه الخلافة وَقَالَ سَعِيدُ بْنُ عَبْدِ الْعَزِيزِ: لَمَّا خَرَجَ عَبْدُ الْمَلِكِ إِلَى الْعِرَاقِ لِقِتَالِ مُصْعَبِ بْنِ الزُّبَيْرِ، خَرَجَ مَعَهُ يَزِيدُ بْنُ الْأَسْوَدِ الْجُرَشِيُّ، فَلَمَّا الْتَقَوْا قَالَ: اللَّهُمَّ احْجِزْ بَيْنَ هَذَيْنَ الْجَبَلَيْنِ، وَوَلِّ الْأَمْرَ أَحَبَّهُمَا إِلَيْكَ. فَظَفِرَ عَبْدُ الْمَلِكِ، وَقَدْ ذَكَرْنَا كَيْفِيَّةَ قَتْلِهِ مُصْعَبًا، وَدُخُولِهِ الْكُوفَةَ، وَوَضْعِهِ رَأَسَ مُصْعَبٍ بَيْنَ يَدَيْهِ، وَقَدْ كَانَ مِنْ أَعَزِّ النَّاسِ عَلَيْهِ، وَأَحَبِّهِمْ إِلَيْهِ. وَقَالَ سَعِيدُ بْنُ عَبْدِ الْعَزِيزِ: لَمَّا بُويِعَ لِعَبْدِ الْمَلِكِ بِالْخِلَافَةِ، كَتَبَ إِلَيْهِ عَبْدُ اللَّهِ بْنُ عُمَرَ بْنِ الْخَطَّابِ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، مِنْ عَبْدِ اللَّهِ بْنِ عُمَرَ إِلَى عَبْدِ اللَّهِ عَبْدِ الْمَلِكِ أَمِيرِ الْمُؤْمِنِينَ، سَلَامٌ عَلَيْكَ، فَإِنِّي أَحْمَدُ إِلَيْكَ اللَّهَ الَّذِي لَا إِلَهَ إِلَّا هُوَ، أَمَّا بَعْدُ: فَإِنَّكَ رَاعٍ، وَكُلُّ رَاعٍ مَسْئُولٌ عَنْ رَعِيَّتِهِ اللَّهُ لَا إِلَهَ إِلَّا هُوَ لَيَجْمَعَنَّكُمْ إِلَى يَوْمِ الْقِيَامَةِ لَا رَيْبَ فِيهِ وَمَنْ أَصْدَقُ مِنَ اللَّهِ حَدِيثًا ؟ لَا أَحَدَ، وَالسَّلَامُ. وَبَعَثَ بِهِ مَعَ سَالِمٍ، فَوَجَدُوا عَلَيْهِ ; إِذْ قَدَّمَ اسْمَهُ عَلَى اسْمِ أَمِيرِ الْمُؤْمِنِينَ، ثُمَّ نَظَرُوا فِي كُتُبِهِ إِلَى مُعَاوِيَةَ فَوَجَدُوهَا كَذَلِكَ، فَاحْتَمَلُوا ذَلِكَ مِنْهُ. وعَنِ ابْنِ كَعْبٍ قَالَ: سَمِعْتُ عَبْدَ الْمَلِكِ بْنَ مَرْوَانَ يَقُولُ: يَا أَهْلَ الْمَدِينَةِ، إِنَّ أَحَقَّ النَّاسِ أَنْ يَلْزَمَ الْأَمْرَ الْأَوَّلَ لَأَنْتُمْ، وَقَدْ سَالَتْ عَلَيْنَا أَحَادِيثُ مِنْ قِبَلِ هَذَا الْمَشْرِقِ وَلَا نَعْرِفُهَا، وَلَا نَعْرِفُ مِنْهَا إِلَّا قِرَاءَةَ الْقُرْآنِ، فَالْزَمُوا مَا فِي مُصْحَفِكُمُ الَّذِي جَمَعَكُمْ عَلَيْهِ الْإِمَامُ الْمَظْلُومُ، وَعَلَيْكُمْ بِالْفَرَائِضِ الَّتِي جَمَعَكُمْ عَلَيْهَا إِمَامُكُمُ الْمَظْلُومُ رَحِمَهُ اللَّهُ، فَإِنَّهُ قَدِ اسْتَشَارَ فِي ذَلِكَ زَيْدَ بْنَ ثَابِتٍ، وَنِعْمَ الْمُشِيرُ كَانَ لِلْإِسْلَامِ رَحِمَهُ اللَّهُ، فَأَحْكِمَا مَا أَحْكَمَا وَأَسْقِطَا مَا شَذَّ عَنْهُمَا. خطب ومواعظ عبد الملك بن مروان وَقَالَ ابْنُ جُرَيْجٍ عَنْ أَبِيهِ: حَجَّ عَلَيْنَا عَبْدُ الْمَلِكِ سَنَةَ خَمْسٍ وَسَبْعِينَ بَعْدَ مَقْتَلِ ابْنِ الزُّبَيْرِ بِعَامَيْنِ، فَخَطَبَنَا فَقَالَ: أَمَّا بَعْدُ، فَإِنَّهُ كَانَ مَنْ قَبْلِي مِنَ الْخُلَفَاءِ يَأْكُلُونَ مِنَ الْمَالِ، وَيُؤَكِّلُونَ، وَإِنِّي وَاللَّهِ لَا أُدَاوِي أَدْوَاءَ هَذِهِ الْأُمَّةِ إِلَّا بِالسَّيْفِ، وَلَسْتُ بِالْخَلِيفَةِ الْمُسْتَضْعَفِ - يَعْنِي عُثْمَانَ - وَلَا الْخَلِيفَةِ الْمُدَاهِنِ - يَعْنِي مُعَاوِيَةَ - وَلَا الْخَلِيفَةِ الْمَأْبُونِ - يَعْنِي يَزِيدَ بْنَ مُعَاوِيَةَ - أَيُّهَا النَّاسُ، إِنَّا نَحْتَمِلُ مِنْكُمْ كُلَّ اللَّغُوبَةِ مَا لَمْ يَكُنْ عَقْدَ رَايَةٍ، أَوْ وَثَوْبٍ عَلَى مِنْبَرٍ. هَذَا عَمْرُو بْنُ سَعِيدٍ، حَقُّهُ حَقُّهُ، وَقَرَابَتُهُ قَرَابَتُهُ، قَالَ بِرَأْسِهِ هَكَذَا، فَقُلْنَا بِسَيْفِنَا هَكَذَا، وَإِنَّ الْجَامِعَةَ الَّتِي خَلَعَهَا مِنْ عُنُقِهِ عِنْدِي، وَقَدْ أَعْطَيْتُ اللَّهَ عَهْدًا أَنْ لَا أَضَعَهَا فِي رَأْسِ أَحَدٍ إِلَّا أَخْرَجَهَا الصُّعَدَاءَ، فَلْيُبْلِغِ الشَّاهِدُ الْغَائِبَ. وَقَالَ الْأَصْمَعِيُّ: ثَنَا عَبَّادُ بْنُ سَلْمِ بْنِ عُثْمَانَ بْنِ زِيَادٍ، عَنْ أَبِيهِ عَنْ جَدِّهِ، قَالَ: رَكِبَ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ بَكْرًا، فَأَنْشَأَ قَائِدُهُ يَقُولُ: يَا أَيُّهَا الْبَكْرُ الَّذِي أَرَاكَا عَلَيْكَ سَهْلُ الْأَرْضِ فِي مَمْشَاكَا وَيْحَكَ هَلْ تَعْلَمُ مَنْ عَلَاكَا خَلِيفَةُ اللَّهِ الَّذِي امْتَطَاكَا لَمْ يَحْبُ بَكْرًا مِثْلَ مَا حَبَاكَا فَلَمَّا سَمِعَهُ عَبْدُ الْمَلِكِ قَالَ: إِيْهًا يَا هَنَاهُ، قَدْ أَمَرْتُ لَكَ بِعَشَرَةِ آلَافٍ. وَقَالَ الْأَصْمَعِيُّ: خَطَبَ عَبْدُ الْمَلِكِ فَحَصِرَ فَقَالَ: إِنَّ اللِّسَانَ بَضْعَةٌ مِنَ الْإِنْسَانِ، وَإِنَّا نَسْكُتُ حَصْرًا، وَلَا نَنْطِقُ هَذْرًا، وَنَحْنُ أُمَرَاءُ الْكَلَامِ، فِينَا رَسَخَتْ عُرُوقُهُ، وَعَلَيْنَا تَدَلَّتْ أَغْصَانُهُ، وَبَعْدَ مَقَامِنَا هَذَا مَقَامٌ، وَبَعْدَ عِيِّنَا هَذَا مَقَالٌ، وَبَعْدَ يَوْمِنَا هَذَا أَيَّامٌ، يُعْرَفُ فِيهَا فَصْلُ الْخِطَابِ، وَمَوْضِعُ الصَّوَابِ. قَالَ الْأَصْمَعِيُّ: قِيلَ لِعَبْدِ الْمَلِكِ: أَسْرَعَ إِلَيْكَ الشَّيْبُ. فَقَالَ: وَكَيْفَ لَا وَأَنَا أَعْرِضُ عَقْلِي عَلَى النَّاسِ فِي كُلِّ جُمْعَةٍ مَرَّةً أَوْ مَرَّتَيْنِ ! وَقَالَ غَيْرُهُ: قِيلَ لِعَبْدِ الْمَلِكِ: أَسْرَعَ إِلَيْكَ الشَّيْبُ. فَقَالَ: شَيَّبَنِي كَثْرَةُ ارْتِقَاءِ الْمِنْبَرِ، وَمَخَافَةُ اللَّحْنِ. وَلَحَنَ رَجُلٌ عِنْدَ عَبْدِ الْمَلِكِ، فَقَالَ لَهُ آخَرُ: زِدْ أَلِفَ. فَقَالَ لَهُ عَبْدُ الْمَلِكِ: وَأَنْتَ فَزِدْ أَلِفًا. وَقَالَ الزُّهْرِيُّ: سَمِعْتُ عَبْدَ الْمَلِكِ يَقُولُ فِي خُطْبَتِهِ: إِنَّ الْعِلْمَ سَيُقْبَضُ قَبْضًا سَرِيعًا، فَمَنْ كَانَ عِنْدَهُ عِلْمٌ فَلْيُظْهِرْهُ، غَيْرَ غَالٍ فِيهِ وَلَا جَافٍّ عَنْهُ. وَرَوَى ابْنُ أَبِي الدُّنْيَا، أَنَّ عَبْدَ الْمَلِكِ كَانَ يَقُولُ لِمَنْ يُسَايِرُهُ فِي سَفَرِهِ إِذَا رُفِعَتْ لَهُ شَجَرَةٌ: سَبِّحُوا بِنَا حَتَّى نَأْتِيَ تِلْكَ الشَّجَرَةَ، وَكَبِّرُوا بِنَا حَتَّى نَأْتِيَ تِلْكَ الْحَجَرَ، وَنَحْوَ ذَلِكَ. وَرَوَى الْبَيْهَقِيُّ أَنَّ عَبْدَ الْمَلِكِ وَقَعَ مِنْهُ فَلْسٌ فِي بِئْرٍ قَذِرَةٍ، فَاكْتَرَى عَلَيْهِ بِثَلَاثَةَ عَشَرَ دِينَارًا حَتَّى أَخْرَجَهُ مِنْهَا، فَقِيلَ لَهُ فِي ذَلِكَ، فَقَالَ: إِنَّهُ كَانَ عَلَيْهِ اسْمُ اللَّهِ عَزَّ وَجَلَّ. وَقَالَ غَيْرُ وَاحِدٍ: كَانَ عَبْدُ الْمَلِكِ إِذَا جَلَسَ لِلْقَضَاءِ بَيْنَ النَّاسِ، يَقُومُ السَّيَّافُونَ عَلَى رَأْسِهِ بِالسُّيُوفِ، فَيُنْشِدُ - وَقَالَ بَعْضُهُمْ: يَأْمُرُ مَنْ يُنْشِدُ فَيَقُولُ: إِنَّا إِذَا نَالَتْ دَوَاعِي الْهَوَى وَأَنْصَتَ السَّامِعُ لِلْقَائِلِ وَاصْطَرَعَ النَّاسُ بِأَلْبَابِهِمْ نَقْضِي بِحُكْمٍ عَادِلٍ فَاصِلِ لَا نَجْعَلُ الْبَاطِلَ حَقًّا وَلَا نَلُطُّ دُونَ الْحَقِّ بِالْبَاطِلِ نَخَافُ أَنْ تُسَفَّهَ أَحْلَامُنَا فَنَخْمُلُ الدَّهْرَ مَعَ الْخَامِلِ وَقَالَ مُحَمَّدُ بْنُ الزُّبَيْرِ، أَنَّ أَنَسَ بْنَ مَالِكٍ كَتَبَ إِلَى عَبْدِ الْمَلِكِ يَشْكُو الْحَجَّاجَ، وَيَقُولُ فِي كِتَابِهِ: لَوْ أَنَّ رَجُلًا خَدَمَ عِيسَى لَيْلَةً وَاحِدَةً، أَوْ خَدَمَهُ فَعَرَفَتْهُ النَّصَارَى لَنَزَلَ عِنْدَهُمْ، وَلَعَرَفُوا لَهُ ذَلِكَ، وَلَوْ أَنَّ رَجُلًا خَدَمَ مُوسَى أَوْ رَآهُ فَعَرَفَتْهُ الْيَهُودُ فَذَكَرَ نَحْوَهُ، وَإِنِّي خَادِمُ رَسُولِ اللَّهِ ﷺ وَصَاحِبُهُ، وَإِنَّ الْحَجَّاجَ قَدْ أَضَرَّ بِي وَفَعَلَ وَفَعَلَ. قَالَ: فَأَخْبَرَنِي مَنْ شَهِدَ عَبْدَ الْمَلِكِ يَقْرَأُ الْكِتَابَ وَهُوَ يَبْكِي، وَبَلَغَ بِهِ الْغَضَبُ مَا شَاءَ اللَّهُ، ثُمَّ كَتَبَ إِلَى الْحَجَّاجِ بِكِتَابٍ غَلِيظٍ، فَجَاءَ إِلَى الْحَجَّاجِ، فَقَرَأَهُ فَتَغَيَّرَ وَجْهُهُ، ثُمَّ قَالَ إِلَى حَامِلِ الْكِتَابِ: انْطَلِقْ بِنَا إِلَيْهِ نَتَرَضَّاهُ. وَقَالَ أَبُو بَكْرِ بْنُ دُرَيْدٍ: كَتَبَ عَبْدُ الْمَلِكِ إِلَى الْحَجَّاجِ فِي أَيَّامِ ابْنِ الْأَشْعَثِ: إِنَّكَ أَعَزُّ مَا تَكُونُ بِاللَّهِ أَحْوَجَ مَا تَكُونُ إِلَيْهِ، وَإِذَا عَزَزْتَ بِاللَّهِ فَاعْفُ لَهُ، فَإِنَّكَ بِهِ تَعِزُّ وَإِلَيْهِ تَرْجِعُ. قَالَ بَعْضُهُمْ: سَأَلَ رَجُلٌ مِنْ عَبْدِ الْمَلِكِ أَنْ يَخْلُوَ بِهِ، فَأَمَرَ مَنْ عِنْدِهِ بِالِانْصِرَافِ، فَلَمَّا تَهَيَّأَ الرَّجُلُ لِيَتَكَلَّمَ، قَالَ لَهُ عَبْدُ الْمَلِكِ: إِيَّاكَ أَنْ تَمْدَحَنِي ; فَإِنِّي أَعْلَمُ بِنَفْسِي مِنْكَ، أَوْ تَكْذِبَنِي ; فَإِنَّهُ لَا رَأْيَ لِكَذُوبٍ، أَوْ تَسْعَى إِلَيَّ بِأَحَدٍ، وَإِنْ شِئْتَ أَقَلْتُكَ. فَقَالَ الرَّجُلُ: أَقِلْنِي. فَأَقَالَهُ. وَكَذَا كَانَ يَقُولُ لِلرَّسُولِ إِذَا قَدِمَ عَلَيْهِ مِنَ الْآفَاقِ: اعْفِنِي مِنْ أَرْبَعٍ، وَقُلْ مَا شِئْتَ ; لَا تُطْرِنِي، وَلَا تُجِبْنِي فِيمَا لَا أَسْأَلُكَ عَنْهُ، وَلَا تَكْذِبْنِي، وَلَا تَحْمِلْنِي عَلَى الرَّعِيَّةِ ; فَإِنَّهُمْ إِلَى رَأْفَتِي وَمَعْدَلَتِي أَحْوَجُ. وَقَالَ الْأَصْمَعِيُّ، عَنْ أَبِيهِ، قَالَ: أُتِيَ عَبْدُ الْمَلِكِ بِرَجُلٍ كَانَ مَعَ بَعْضِ مَنْ خَرَجَ عَلَيْهِ، فَقَالَ: اضْرِبُوا عُنُقَهُ. فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، مَا كَانَ هَذَا جَزَائِي مِنْكَ! فَقَالَ: وَمَا جَزَاؤُكَ؟ فَقَالَ: وَاللَّهِ مَا خَرَجْتُ مَعَ فُلَانٍ إِلَّا بِالنَّظَرِ لَكَ، وَذَلِكَ أَنِّي رَجُلٌ مَشْئُومٌ، مَا كُنْتُ مَعَ رَجُلٍ قَطُّ إِلَّا غُلِبَ وَهُزِمَ، وَقَدْ بَانَ لَكَ صِحَّةُ مَا ادَّعَيْتُ، وَكُنْتُ عَلَيْكَ خَيْرًا مِنْ مِائَةِ أَلْفٍ مَعَكَ. فَضَحِكَ وَخَلَّى سَبِيلَهُ. وَقِيلَ لِعَبْدِ الْمَلِكِ: أَيُّ الرِّجَالِ أَفْضَلُ؟ قَالَ: مَنْ تَوَاضَعَ عَنْ رِفْعَةٍ، وَزَهَدَ عَنْ قُدْرَةِ، وَتَرَكَ النُّصْرَةَ عَنْ قُوَّةٍ. وَقَالَ أَيْضًا: لَا طُمَأْنِينَةَ قَبْلَ الْخِبْرَةِ، فَإِنَّ الطُّمَأْنِينَةَ قَبْلَ الْخِبْرَةِ ضِدُّ الْحَزْمِ. وَقَالَ: خَيْرُ الْمَالِ مَا أَفَادَ حَمْدًا وَدَفَعَ ذَمًّا، وَلَا يَقُولَنَّ أَحَدُكُمْ: ابْدَأْ بِمَنْ تَعُولُ، فَإِنَّ الْخَلْقَ كُلُّهُمْ عِيَالُ اللَّهِ. وَيَنْبَغِي أَنَّ يُحْمَلَ هَذَا عَلَى غَيْرِ مَا ثَبَتَ بِهِ الْحَدِيثُ. وَقَالَ الْمَدَائِنِيُّ: قَالَ عَبْدُ الْمَلِكِ لِمُؤَدِّبِ أَوْلَادِهِ - وَهُوَ إِسْمَاعِيلُ بْنُ عُبَيْدِ اللَّهِ بْنِ أَبِي الْمُهَاجِرِ -: عَلِّمْهُمُ الصِّدْقَ كَمَا تُعَلِّمُهُمُ الْقُرْآنَ، وَجَنِّبْهُمُ السَّفِلَةَ ; فَإِنَّهُمْ أَسْوَأُ النَّاسِ رِعَةً، وَأَقَلُّهُمْ أَدَبًا، وَجَنِّبْهُمُ الْحَشَمَ ; فَإِنَّهُمْ لَهُمْ مَفْسَدَةٌ، وَأَحْفِ شُعُورَهُمْ، تَغْلُظْ رِقَابُهُمْ، وَأَطْعِمْهُمُ اللَّحْمَ يَقْوُوا، وَعَلِّمُهُمُ الشِّعْرَ يَمْجُدُوا وَيُنْجُدُوا، وَمُرْهُمْ أَنْ يَسْتَاكُوا عَرْضًا، وَيَمُصُّوا الْمَاءَ مَصًّا، وَلَا يَعُبُّوا عَبًّا، وَإِذَا احْتَجْتَ أَنْ تَتَنَاوَلَهُمْ بِأَدَبٍ ; فَلْيَكُنْ ذَلِكَ فِي سِرٍّ لَا يَعْلَمُ بِهِمْ أَحَدٌ مِنَ الْغَاشِيَةِ، فَيَهُونُوا عَلَيْهِمْ. وَقَالَ الْهَيْثَمُ بْنُ عَدِيٍّ: أَذِنَ عَبْدُ الْمَلِكِ لِلنَّاسِ فِي الدُّخُولِ عَلَيْهِ إِذْنًا خَاصًّا، فَدَخَلَ شَيْخٌ رَثُّ الْهَيْئَةِ لَمْ يَأْبَهْ لَهُ الْحَرَسُ، فَأَلْقَى بَيْنَ يَدَيْ عَبْدِ الْمَلِكِ صَحِيفَةً، وَخَرَجَ فَلَمْ يَدْرِ أَيْنَ ذَهَبَ، وَإِذَا فِيهَا: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، يَا أَيُّهَا الْإِنْسَانُ إِنَّ اللَّهَ قَدْ جَعَلَكَ بَيْنَهُ وَبَيْنَ عِبَادِهِ ; فَاحْكُمْ بَيْنَهُمْ بِالْحَقِّ، وَلَا تَتَّبِعِ الْهَوَى فَيُضِلَّكَ عَنْ سَبِيلِ اللَّهِ إِنَّ الَّذِينَ يَضِلُّونَ عَنْ سَبِيلِ اللَّهِ لَهُمْ عَذَابٌ شَدِيدٌ بِمَا نَسُوا يَوْمَ الْحِسَابِ ( ص: 26 ) أَلَا يَظُنُّ أُولَئِكَ أَنَّهُمْ مَبْعُوثُونَ لِيَوْمٍ عَظِيمٍ يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ ( الْمُطُفِّفِينَ: 4 - 6 ). ذَلِكَ يَوْمٌ مَجْمُوعٌ لَهُ النَّاسُ وَذَلِكَ يَوْمٌ مَشْهُودٌ وَمَا نُؤَخِّرُهُ إِلَّا لِأَجَلٍ مَعْدُودٍ ( هُودٍ: 103، 104 ) إِنَّ الَّذِي أَنْتَ فِيهِ لَوْ بَقِيَ لِغَيْرِكَ مَا وَصَلَ إِلَيْكَ، فَتِلْكَ بُيُوتُهُمْ خَاوِيَةً بِمَا ظَلَمُوا ( النَّمْلِ: 52 ) وَإِنِّي أُحَذِّرُكَ يَوْمَ يُنَادِي الْمُنَادِي احْشُرُوا الَّذِينَ ظَلَمُوا وَأَزْوَاجَهُمْ ( الصَّافَّاتِ: 22 )، أَنْ لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ ( الْأَعْرَافِ: 44 ) قَالَ: فَتَغَيَّرَ وَجْهُ عَبْدِ الْمَلِكِ فَدَخَلَ دَارَ حَرَمِهِ، وَلَمْ تَزَلِ الْكَآبَةُ فِي وَجْهِهِ بَعْدَ ذَلِكَ أَيَّامًا. وَكَتَبَ زِرُّ بْنُ حُبَيْشٍ إِلَى عَبْدِ الْمَلِكِ كِتَابًا، وَفِي آخِرِهِ: وَلَا يُطْمِعُكَ يَا أَمِيرَ الْمُؤْمِنِينَ فِي طُولِ الْبَقَاءِ مَا يَظْهَرُ لَكَ مِنْ صِحَّتِكَ، فَأَنْتَ أَعْلَمُ بِنَفْسِكَ، وَاذْكُرْ مَا تَكَلَّمَ بِهِ الْأَوَّلُونَ: إِذَا الرِّجَالُ وَلَدَتْ أَوْلَادَهَا وَبَلِيَتْ مَنْ كِبَرٍ أَجْسَادُهَا وَجَعَلَتْ أَسْقَامُهَا تَعْتَادُهَا تِلْكَ زُرُوعٌ قَدْ دَنَا حَصَادُهَا فَلَمَّا قَرَأَهُ عَبْدُ الْمَلِكِ بَكَى حَتَّى بَلَّ طَرْفَ ثَوْبِهِ، ثُمَّ قَالَ: صَدَقَ زِرٌّ، وَلَوْ كَتَبَ إِلَيْنَا بِغَيْرِ هَذَا كَانَ أَرْفَقَ. وَسَمِعَ عَبْدُ الْمَلِكِ جَمَاعَةً مِنْ أَصْحَابِهِ يَذْكُرُونَ سِيرَةَ عُمَرَ بْنِ الْخَطَّابِ، فَقَالَ: إِيهَا عَنْ ذِكْرِ عُمَرَ؛ فَإِنَّهُ إِزْرَاءٌ عَلَى الْوُلَاةِ، مَفْسَدَةٌ لِلرَّعِيَّةِ. وَقَالَ إِبْرَاهِيمُ بْنُ هِشَامِ بْنِ يَحْيَى الْغَسَّانِيُّ عَنْ أَبِيهِ، عَنْ جَدِّهِ، قَالَ: كَانَ عَبْدُ الْمَلِكِ يَجْلِسُ فِي حَلْقَةِ أُمِّ الدَّرْدَاءِ فِي مُؤَخَّرِ الْمَسْجِدِ بِدِمَشْقَ، فَقَالَتْ لَهُ: بَلَغَنِي أَنَّكَ شَرِبْتَ الطِّلَاءَ بَعْدَ الْعِبَادَةِ وَالنُّسُكِ. فَقَالَ: إِي وَاللَّهِ، وَالدِّمَاءَ أَيْضًا قَدْ شَرِبْتُهَا، ثُمَّ جَاءَهُ غُلَامٌ كَانَ قَدْ بَعَثَهُ فِي حَاجَةٍ، فَقَالَ: مَا حَبَسَكَ، لَعَنَكَ اللَّهُ ؟ فَقَالَتْ أُمُّ الدَّرْدَاءِ: لَا تَفْعَلْ يَا أَمِيرَ الْمُؤْمِنِينَ، فَإِنِّي سَمِعْتُ أَبَا الدَّرْدَاءِ يَقُولُ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى الْهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: لَا يَدْخُلُ الْجَنَّةَ لَعَّانٌ. وَقَالَ أَبُو بَكْرِ بْنُ أَبِي الدُّنْيَا: ثَنَا الْحُسَيْنُ بْنُ عَبْدِ الرَّحْمَنِ، قَالَ: قِيلَ لِسَعِيدِ بْنِ الْمُسَيَّبِ: إِنَّ عَبْدَ الْمَلِكِ بْنَ مَرْوَانَ قَالَ: قَدْ صِرْتُ لَا أَفْرَحُ بِالْحَسَنَةِ أَعْمَلُهَا، وَلَا أَحْزَنُ عَلَى السَّيِّئَةِ أَرْتَكِبُهَا. فَقَالَ سَعِيدٌ: الْآنَ تَكَامَلَ مَوْتُ قَلْبِهِ. وَقَالَ الْأَصْمَعِيُّ عَنْ أَبِيهِ قَالَ: خَطَبَ عَبْدُ الْمَلِكِ يَوْمًا خُطْبَةً بَلِيغَةً، ثُمَّ قَطَعَهَا وَبَكَى بُكَاءً شَدِيدًا، ثُمَّ قَالَ: يَا رَبِّ إِنَّ ذُنُوبِي عَظِيمَةٌ، وَإِنَّ قَلِيلَ عَفْوِكَ أَعْظَمُ مِنْهَا، اللَّهُمَّ فَامْحُ بِقَلِيلِ عَفْوِكَ عَظِيمَ ذُنُوبِي. قَالَ: فَبَلَغَ ذَلِكَ الْحَسَنَ فَبَكَى، وَقَالَ: لَوْ كَانَ كَلَامٌ يُكْتَبُ بِالذَّهَبِ لَكُتِبَ هَذَا الْكَلَامُ. وَقَدْ رُوِيَ عَنْ غَيْرِ وَاحِدٍ نَحْوُ ذَلِكَ. وَقَالَ أَبُو مُسْهِرٍ الدِّمَشْقِيُّ: وُضِعَ سِمَاطُ عَبْدِ الْمَلِكِ يَوْمًا بَيْنَ يَدَيْهِ فَقَالَ لِحَاجِبِهِ: ائْذَنْ لِخَالِدِ بْنِ عَبْدِ اللَّهِ بْنِ خَالِدِ بْنِ أَسِيدٍ. فَقَالَ: مَاتَ يَا أَمِيرَ الْمُؤْمِنِينَ. قَالَ: فَأُمَيَّةَ بْنِ عَبْدِ اللَّهِ بْنِ خَالِدِ بْنِ أَسِيدٍ. قَالَ: مَاتَ. قَالَ: فَلِخَالِدِ بْنِ يَزِيدَ بْنِ مُعَاوِيَةَ. قَالَ: مَاتَ. قَالَ: فَلِفُلَانٍ وَفُلَانٍ لِأَقْوَامٍ قَدْ مَاتُوا - وَهُوَ يَعْلَمُ ذَلِكَ - فَبَكَى، وَأَمَرَ بِرَفْعِ السِّمَاطِ، وَأَنْشَأَ يَقُولُ: ذَهَبَتْ لِدَّاتِي وَانْقَضَتْ أَيَّامُهُمْ وَغَيَّرْتُ بَعْدَهُمْ وَلَسْتُ بِخَالِدِ احتضار عبد الملك ووصيته وَقِيلَ: إِنَّهُ لَمَّا احْتُضِرَ دَخَلَ عَلَيْهِ ابْنُهُ الْوَلِيدُ فَبَكَى، فَقَالَ لَهُ عَبْدُ الْمَلِكِ: مَا هَذَا ؟ أَتَحِنُّ حَنِينَ الْجَارِيَةِ وَالْأَمَةِ ؟ إِذَا أَنَا مِتُّ فَشَمِّرْ وَاتَّزِرْ وَالْبَسْ جِلْدَ النَّمِرِ، وَضَعِ الْأُمُورَ عِنْدَ أَقْرَانِهَا، وَاحْذَرْ قُرَيْشًا، ثُمَّ قَالَ لَهُ: يَا وَلِيدُ، اتَّقِ اللَّهَ فِيمَا أَسْتَخْلِفُكُ فِيهِ، وَاحْفَظْ وَصِيَّتِي، وَانْظُرْ إِلَى أَخِي مُعَاوِيَةَ فَصِلْ رَحِمَهُ، وَاحْفَظْنِي فِيهِ، وَانْظُرْ إِلَى أَخِي مُحَمَّدٍ فَأَقِرَّهُ عَلَى الْجَزِيرَةِ، وَلَا تَعْزِلْهُ عَنْهَا، وَانْظُرِ ابْنَ عَمِّنَا عَلِيَّ بْنَ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ فَإِنَّهُ قَدِ انْقَطَعَ إِلَيْنَا بِمَوَدَّتِهِ وَنَصِيحَتِهِ، وَلَهُ نَسَبٌ وَحَقٌّ، فَصِلْ رَحِمَهُ وَاعْرِفْ حَقَّهُ، وَانْظُرِ الْحَجَّاجَ بْنَ يُوسُفَ فَأَكْرِمْهُ ; فَإِنَّهُ هُوَ الَّذِي مَهَّدَ لَكُمُ الْبِلَادَ، وَقَهَرَ الْأَعْدَاءَ، وَأَخْلَصَ لَكُمُ الْمُلْكَ، وَشَتَّتَ الْخَوَارِجَ، وَأَنْهَاكَ وَإِخْوَتَكَ عَنِ الْفِرْقَةِ، وَكُونُوا أَوْلَادَ أُمٍّ وَاحِدَةٍ، وَكُونُوا فِي الْحَرْبِ أَحْرَارًا، وَلِلْمَعْرُوفِ مَنَارًا ; فَإِنَّ الْحَرْبَ لَمْ تُدْنِ مَنِيَّةً قَبْلَ وَقْتِهَا، وَإِنَّ الْمَعْرُوفَ يُشَيِّدُ ذِكْرَ صَاحِبِهِ، وَيُمَيِّلُ الْقُلُوبَ بِالْمَحَبَّةِ، وَيُذَلِّلُ الْأَلْسِنَةَ بِالذِّكْرِ الْجَمِيلِ، وَلِلَّهِ دَرُّ الْقَائِلِ: إِنَّ الْأُمُورَ إِذَا اجْتَمَعْنَ فَرَامَهَا بِالْكَسْرِ ذُو حَنَقٍ وَبَطْشٍ بِالْيَدِ عَزَّتْ فَلَمْ تُكْسَرْ وَإِنْ هِيَ بُدِّدَتْ فَالْكَسْرُ وَالتَّوْهِينُ لِلْمُتَبَدِّدِ ثُمَّ قَالَ: إِذَا أَنَا مِتُّ فَادْعُ النَّاسَ إِلَى بَيْعَتِكَ، فَمَنْ أَبَى فَالسَّيْفُ، وَعَلَيْكَ بِالْإِحْسَانِ إِلَى إِخْوَانِكَ فَأَكْرِمْهُنَّ، وَأَحَبُّهُنَّ إِلَيَّ فَاطِمَةُ - وَكَانَ قَدْ أَعْطَاهَا قُرْطَيْ مَارِيَةَ وَالدُّرَّةَ الْيَتِيمَةَ - ثُمَّ قَالَ: اللَّهُمَّ احْفَظْنِي فِيهَا، فَتَزَوَّجَهَا عُمَرُ بْنُ عَبْدِ الْعَزِيزِ وَهُوَ ابْنُ عَمِّهَا. وَلَمَّا احْتُضِرَ سَمِعَ غَسَّالًا يَغْسِلُ الثِّيَابَ، فَقَالَ: مَا هَذَا ؟ فَقَالُوا: غَسَّالٌ. فَقَالَ: يَا لَيْتَنِي كُنْتَ غَسَّالًا، أَكْسِبُ مَا أَعِيشُ بِهِ يَوْمًا بِيَوْمٍ، وَلَمْ أَلِ الْخِلَافَةَ، ثُمَّ تَمَثَّلَ فَقَالَ: لَعَمْرِي لَقَدْ عُمِّرْتُ فِي الْمُلْكِ بُرْهَةً وَدَانَتْ لِيَ الدُّنْيَا بِوَقْعِ الْبَوَاتِرِ وَأُعْطِيتُ جَمَّ الْمَالِ وَالْحُكْمَ وَالنُّهَى وَدَانَ قَمَاقِيمُ الْمُلُوكِ الْجَبَابِرِ فَأَضْحَى الَّذِي قَدْ كَانَ مِمَّا يَسُرُّنِي كَحُلْمٍ مَضَى فِي الْمُزْمَنَاتِ الْغَوَابِرِ فَيَا لَيْتَنِي لَمْ أُعْنَ بِالْمُلْكِ لَيْلَةً وَلَمْ أَسْعَ فِي لَذَّاتِ عَيْشٍ نَوَاضِرِ وَكُنْتُ كَذِي طِمْرَيْنِ عَاشَ بِبُلْغَةٍ مِنَ الْعَيْشِ حَتَّى زَارَ ضِيقَ الْمَقَابِرِ وَقَدْ أَنْشَدَ هَذِهِ الْأَبْيَاتَ مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ عِنْدَ مَوْتِهِ. وَقَالَ أَبُو مُسْهِرٍ: قِيلَ لِعَبْدِ الْمَلِكِ فِي مَرَضِ مَوْتِهِ: كَيْفَ تَجِدُكَ ؟ فَقَالَ: أَجِدُنِي كَمَا قَالَ اللَّهُ تَعَالَى وَلَقَدْ جِئْتُمُونَا فُرَادَى كَمَا خَلَقْنَاكُمْ أَوَّلَ مَرَّةٍ وَتَرَكْتُمْ مَا خَوَّلْنَاكُمْ وَرَاءَ ظُهُورِكُمْ الْآيَةَ. وَقَالَ سَعِيدُ بْنُ عَبْدِ الْعَزِيزِ: لَمَّا احْتُضِرَ عَبْدُ الْمَلِكِ أَمَرَ بِفَتْحِ الْأَبْوَابِ مِنْ قَصْرِهِ، فَسَمِعَ قَصَّارًا، فَقَالَ: مَا هَذَا ؟ قَالُوا: قَصَّارٌ. فَقَالَ: يَا لَيْتَنِي كُنْتَ قَصَّارًا. فَلَمَّا بَلَغَ سَعِيدَ بْنَ الْمُسَيَّبِ قَوْلُهُ، قَالَ: الْحَمْدُ لِلَّهِ الَّذِي جَعَلَهُمْ يَفِرُّونَ إِلَيْنَا وَلَا نَفِرُّ إِلَيْهِمْ. وَقَالَ غَيْرُهُ: لَمَّا حَضَرَهُ الْمَوْتُ جَعَلَ يَنْدَمُ وَيَضْرِبُ بِيَدِهِ عَلَى رَأْسِهِ، وَيَقُولُ: وَدِدْتُ أَنِّي أَكْسِبُ قُوتِي يَوْمًا بِيَوْمٍ، وَاشْتَغَلْتُ بِطَاعَةِ اللَّهِ. وَقَالَ غَيْرُهُ: لَمَّا حَضَرَتْهُ الْوَفَاةُ دَعَا بَنِيهِ فَوَصَّاهُمْ، ثُمَّ قَالَ: الْحَمْدُ لِلَّهِ الَّذِي لَا يَنْسَى أَحَدًا مِنْ خَلْقِهِ صَغِيرًا أَوْ كَبِيرًا، ثُمَّ يُنْشِدُ: فَهَلْ مِنْ خَالِدٍ إِمَّا هَلَكْنَا وَهَلْ بِالْمَوْتِ يَا لِلنَّاسِ عَارُ وَيُرْوَى أَنَّهُ قَالَ: ارْفَعُونِي، فَرَفَعُوهُ حَتَّى شَمَّ الْهَوَاءَ، وَقَالَ: يَا دُنْيَا، مَا أَطْيَبَكِ ! إِنَّ طَوِيلَكِ لَقَصِيرٌ، وَإِنَّ كَثِيرَكِ لَحَقِيرٌ، وَإِنْ كُنَّا بِكِ لَفِي غُرُورٍ. ثُمَّ تَمَثَّلَ بِهَذَيْنِ الْبَيْتَيْنِ، وَيُرْوَى أَنَّ مُعَاوِيَةَ قَالَهُمَا فِي هَذِهِ الْحَالِ: إِنْ تُنَاقِشْ يَكُنْ نِقَاشُكَ يَا رَبِّ عَذَابًا لَا طَوْقَ لِي بِالْعَذَابِ أَوْ تُجَاوِزْ فَأَنْتَ رَبٌّ صَفُوحٌ عَنْ مُسِيءٍ ذُنُوبُهُ كَالتُّرَابِ وقت وفاته قَالُوا: وَكَانَتْ وَفَاتُهُ بِدِمَشْقَ يَوْمَ الْجُمْعَةِ. وَقِيلَ: يَوْمَ الْأَرْبِعَاءِ. وَقِيلَ: الْخَمِيسِ فِي النِّصْفِ مِنْ شَوَّالٍ. وَقِيلَ: لِخَمْسٍ مَضَيْنَ مِنْهُ سَنَةَ سِتٍّ وَثَمَانِينَ، وَصَلَّى عَلَيْهِ ابْنُهُ الْوَلِيدُ وَلِيُّ عَهْدِهِ مِنْ بَعْدِهِ، وَكَانَ عُمْرُهُ يَوْمَ مَاتَ سِتِّينَ سَنَةً، قَالَهُ: أَبُو مَعْشَرٍ، وَصَحَّحَهُ الْوَاقِدِيُّ. وَقِيلَ: ثَلَاثًا وَسِتِّينَ سَنَةً، قَالَهُ الْمَدَائِنِيُّ. وَقِيلَ: ثَمَانٍ وَخَمْسِينَ. وَدُفِنَ بِبَابِ الْجَابِيَةِ الصَّغِيرِ. ذِكْرُ أَوْلَادِهِ وَأَزْوَاجِهِ قَالَ ابْنُ جَرِيرٍ: ذِكْرُ أَوْلَادِهِ وَأَزْوَاجِهِ: مِنْهُمُ الْوَلِيدُ، وَسُلَيْمَانُ، وَمَرْوَانُ الْأَكْبَرُ - دَرَجَ - وَعَائِشَةُ، وَأُمُّهُمْ وَلَّادَةُ بِنْتُ الْعَبَّاسِ بْنِ جَزْءِ بْنِ الْحَارِثِ بْنِ زُهَيْرِ بْنِ جَذِيمَةَ بْنِ رَوَاحَةَ بْنِ رَبِيعَةَ بْنِ مَازِنِ بْنِ الْحَارِثِ بْنِ قَطِيعَةَ بْنِ عَبْسِ بْنِ بَغِيضٍ. وَيَزِيدُ، وَمَرْوَانُ الْأَصْغَرُ، وَمُعَاوِيَةُ - دَرَجَ - وَأُمُّ كُلْثُومٍ، وَأُمُّهُمْ عَاتِكَةُ بِنْتُ يَزِيدَ بْنِ مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ. وَهِشَامٌ، وَأُمُّهُ أُمُّ هِشَامٍ عَائِشَةُ - فِيمَا قَالَهُ الْمَدَائِنِيُّ - بِنْتُ هِشَامِ بْنِ إِسْمَاعِيلَ الْمَخْزُومِيِّ. وَأَبُو بَكْرٍ، وَاسْمُهُ بَكَّارٌ، وَأُمُّهُ عَائِشَةُ بِنْتُ مُوسَى بْنِ طَلْحَةَ بْنِ عُبَيْدِ اللَّهِ التَّيْمِيِّ، وَالْحَكَمُ - دَرَجَ - وَأُمُّهُ أُمُّ أَيُّوبَ بِنْتُ عَمْرِو بْنِ عُثْمَانَ بْنِ عَفَّانَ الْأُمَوِيِّ، وَفَاطِمَةُ، وَأُمُّهَا الْمُغِيرَةُ بِنْتُ الْمُغِيرَةِ بْنِ خَالِدِ بْنِ الْعَاصِ بْنِ هِشَامِ بْنِ الْمُغِيرَةِ الْمَخْزُومِيِّ. وَعَبْدُ اللَّهِ، وَمَسْلَمَةُ، وَالْمُنْذِرُ، وَعَنْبَسَةُ، وَمُحَمَّدٌ، وَسَعْدُ الْخَيْرِ، وَالْحَجَّاجُ لِأُمَّهَاتِ أَوْلَادٍ شَتَّى. فَكَانَ جُمْلَةُ أَوْلَادِهِ تِسْعَةَ عَشَرَ ; ذُكُورًا وَإِنَاثًا، وَكَانَتْ مُدَّةُ خِلَافَتِهِ إِحْدَى وَعِشْرِينَ سَنَةً مِنْهَا تِسْعُ سِنِينَ مُشَارِكًا لِابْنِ الزُّبَيْرِ، وَثَلَاثَ عَشْرَةَ سَنَةً وَثَلَاثَةُ أَشْهُرٍ وَنَصِفٌ مُسْتَقِلًّا بِالْخِلَافَةِ وَحْدَهُ. وَكَانَ قَاضِيَهُ أَبُو إِدْرِيسَ الْخَوْلَانِيُّ، وَكَاتِبُهُ رَوْحُ بْنُ زِنْبَاعٍ، وَحَاجِبُهُ يُوسُفُ مَوْلَاهُ، وَصَاحِبُ بَيْتِ الْمَالِ وَالْخَاتَمِ قَبِيصَةُ بْنُ ذُؤَيْبٍ، وَعَلَى شُرْطَتِهِ أَبُو الزُّعَيْزِعَةِ، وَقَدْ ذَكَرْنَا عُمَّالَهُ فِيمَا مَضَى. قَالَ الْمَدَائِنِيُّ: وَكَانَ لَهُ زَوْجَاتٌ أُخَرَ شَقْرَاءُ بِنْتُ سَلَمَةَ بْنِ حَلْبَسٍ الطَّائِيِّ، وَابْنَةٌ لِعَلِيِّ بْنِ أَبِي طَالِبٍ، وَأُمُّ أَبِيهَا بِنْتُ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ. ومن بعض مناقبه أَعْفِنِي مِنْ أَرْبَعٍ وَقُلْ مَا شِئْتَ وَقَالَ ابْنُ عَائِشَةَ: (كَانَ عَبْدُ الْمَلِكِ إِذَا دَخَلَ عَلَيْهِ رَجُلٌ مِنْ أُفُقٍ مِنَ الْآفَاقِ.. قَالَ: أَعْفِنِي مِنْ أَرْبَعٍ، وَقُلْ بَعْدَهَا مَا شِئْتَ: لَا تَكْذِبْنِي؛ فَإِنَّ الْكَذُوبَ لَا رَأْيَ لَهُ، وَلَا تُجِبْنِي فِيمَا لَا أَسْأَلُكَ؛ فَإِنَّ فِيمَا أَسْأَلُكَ عَنْهُ شُغُلًا، وَلَا تُطْرِنِي، فَإِنِّي أَعْلَمُ بِنَفْسِي مِنْكَ، وَلَا تَحْمِلْنِي عَلَى الرَّعِيَّةِ؛ فَإِنِّي إِلَى الرِّفْقِ بِهِمْ أَحْوَجُ). قِسْمَةُ تَرِكَةٍ وَالنَّصِيبُ دِينَارٌ وَاحِدٌ وَأَسْنَدَ السَّلَفِيُّ فِي «الطُّيُورِيَّاتِ»: (أَنَّ عَبْدَ الْمَلِكِ بْنَ مَرْوَانَ خَرَجَ يَوْمًا فَلَقِيَتْهُ امْرَأَةٌ، فَقَالَتْ: يَا أَمِيرَ الْمُؤْمِنِينَ، قَالَ: مَا شَأْنُكِ؟ قَالَتْ: تُوُفِّيَ أَخِي وَتَرَكَ سِتَّمِائَةِ دِينَارٍ، فَدُفِعَ إِلَيَّ مِنْ مِيرَاثِهِ دِينَارٌ وَاحِدٌ، فَقِيلَ: هَذَا حَقُّكِ، فَعَمِيَ الْأَمْرُ فِيهَا عَلَى عَبْدِ الْمَلِكِ، فَأَرْسَلَ إِلَى الشَّعْبِيِّ فَسَأَلَهُ، فَقَالَ: نَعَمْ، هَذَا تُوُفِّيَ وَتَرَكَ ابْنَتَيْنِ فَلَهُمَا الثُّلْثَانِ أَرْبَعُمِائَةِ دِينَارٍ، وَأُمًّا فَلَهَا السُّدْسُ مِائَةٌ، وَزَوْجَةٌ فَلَهَا الثَّمَنُ خَمْسَةٌ وَسَبْعُونَ، وَاثْنَيْ عَشَرَ أَخًا فَلَهُمْ أَرْبَعَةٌ وَعِشْرُونَ، وَبَقِيَ لِهَذِهِ دِينَارٌ). مَيْزَاتٌ فِي الْجَوَارِي وَقَالَ ابْنُ أَبِي شَيْبَةَ فِي «الْمُصَنَّفِ»: حَدَّثَنَا أَبُو سُفْيَانَ الْحِمْيَرِيُّ، حَدَّثَنَا خَالِدُ بْنُ مُحَمَّدٍ الْقُرَشِيُّ، قَالَ: (قَالَ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ: مَنْ أَرَادَ أَنْ يَتَّخِذَ جَارِيَةً لِلتَّلَذُّذِ... فَلْيَتَّخِذْهَا بَرْبَرِيَّةً، وَمَنْ أَرَادَ أَنْ يَتَّخِذَهَا لِلْوَلَدِ.. فَلْيَتَّخِذْهَا فَارِسِيَّةً، وَمَنْ أَرَادَ أَنْ يَتَّخِذَهَا لِلْخِدْمَةِ... فَلْيَتَّخِذْهَا رُومِيَّةً). الْأَخْطَلُ هُوَ شَاعِرُ بَنِي أُمَيَّةَ [الْأَخْطَلُ هُوَ شَاعِرُ بَنِي أُمَيَّةَ] وَقَالَ أَبُو عُبَيْدَةَ: (لَمَّا أَنْشَدَ الْأَخْطَلُ كَلِمَتَهُ لِعَبْدِ الْمَلِكِ الَّتِي يَقُولُ فِيهَا: شَمْسُ الْعَدَاوَةِ حَتَّى يُسْتَقَادَ لَهُمْ وَأَعْظَمُ النَّاسِ أَحْلَامًا إِذَا قَدَرُوا قَالَ: خُذْ بِيَدِهِ يَا غُلَامُ فَأَخْرِجْهُ، ثُمَّ أَلْقِ عَلَيْهِ مِنَ الْخُلَعِ مَا يَغْمُرُهُ، ثُمَّ قَالَ: إِنَّ لِكُلِّ قَوْمٍ شَاعِرًا، وَإِنَّ شَاعِرَ بَنِي أُمَيَّةَ الْأَخْطَلُ). وَقَالَ الْأَصْمَعِيُّ: دَخَلَ الْأَخْطَلُ عَلَى عَبْدِ الْمَلِكِ، فَقَالَ: وَيْحَكَ! صِفْ لِي السُّكَّرَ، قَالَ: أَوَّلُهُ لَذَّةٌ، وَآخِرُهُ صُدَاعٌ، وَبَيْنَ ذَلِكَ سَاعَةٌ لَا أَصِفُ لَكَ مَبْلَغَهَا، فَقَالَ: مَا مَبْلَغُهَا؟ قَالَ: لَمُلْكُكَ يَا أَمِيرَ الْمُؤْمِنِينَ أَهْوَنُ عَلَيَّ مِنْ شِسْعِ نَعْلِي، وَأَنْشَأَ يَقُولُ: إِذَا مَا نَدِيمِي عَلَّنِي ثُمَّ عَلَّنِي ثَلَاثَ زُجَاجَاتٍ لَهُنَّ هَدِيرُ خَرَجْتُ أَجُرُّ الذَّيْلَ مِنِّي كَأَنَّنِي عَلَيْكَ أَمِيرَ الْمُؤْمِنِينَ أَمِيرُ قَالَ الثَّعَالِبِيُّ: (كَانَ عَبْدُ الْمَلِكِ يَقُولُ: وُلِدْتُ فِي رَمَضَانَ، وَفُطِمْتُ فِي رَمَضَانَ، وَخَتَمْتُ الْقُرْآنَ فِي رَمَضَانَ، وَبَلَغْتُ الْحُلُمَ فِي رَمَضَانَ، وَوُلِّيتُ فِي رَمَضَانَ، وَأَتَتْنِي الْخِلَافَةُ فِي رَمَضَانَ، وَأَخْشَى أَنْ أَمُوتَ فِي رَمَضَانَ، فَلَمَّا دَخَلَ شَوَّالُ وَأَمِنَ... مَاتَ). ذِكْرُ أَوَّلِيَّاتِ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ وَقَالَ مَالِكٌ: (سَمِعْتُ يَحْيَى بْنَ سَعِيدٍ يَقُولُ: أَوَّلُ مَنْ صَلَّى فِي الْمَسْجِدِ مَا بَيْنَ الظُّهْرِ وَالْعَصْرِ: عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ وَفِتْيَانٌ مَعَهُ، كَانُوا إِذَا صَلَّى الْإِمَامُ الظُّهْرَ... قَامُوا فَصَلُّوا إِلَى الْعَصْرِ، فَقِيلَ لِسَعِيدِ بْنِ الْمُسَيِّبِ: لَوْ قُمْنَا فَصَلَّيْنَا كَمَا يُصَلِّي هَؤُلَاءِ؟ فَقَالَ سَعِيدٌ: لَيْسَتِ الْعِبَادَةُ بِكَثْرَةِ الصَّلَاةِ وَالصَّوْمِ، وَإِنَّمَا الْعِبَادَةُ التَّفَكُّرُ فِي أَمْرِ اللَّهِ، وَالْوَرَعُ عَنْ مَحَارِمِ اللَّهِ). وَقَالَ مُصْعَبُ بْنُ عَبْدِ اللَّهِ: (أَوَّلُ مَنْ سُمِّيَ فِي الْإِسْلَامِ عَبْدَ الْمَلِكِ: عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ). وَقَالَ يَحْيَى بْنُ بُكَيْرٍ: (سَمِعْتُ مَالِكًا يَقُولُ: أَوَّلُ مَنْ ضَرَبَ الدَّنَانِيرَ: عَبْدُ الْمَلِكِ، وَكَتَبَ عَلَيْهَا الْقُرْآنَ). وَقَالَ مُصْعَبٌ: (كَتَبَ عَبْدُ الْمَلِكِ عَلَى الدَّنَانِيرِ: { قُلْ هُوَ اللَّهُ أَحَدٌ } وَفِي الْوَجْهِ الْآخَرِ: لَا إِلَهَ إِلَّا اللَّهُ، وَطَوَّقَهُ بِطَوْقٍ فِضَّةٍ، وَكَتَبَ فِيهِ: ضُرِبَ بِمَدِينَةِ كَذَا، وَكَتَبَ خَارِجَ الطَّوْقِ: مُحَمَّدٌ رَسُولُ اللَّهِ، أَرْسَلَهُ بِالْهُدَى وَدِينِ الْحَقِّ). وَفِي «الْأَوَائِلِ» لِلْعَسْكَرِيِّ بِسَنَدِهِ: (كَانَ عَبْدُ الْمَلِكِ أَوَّلَ مَنْ كَتَبَ فِي صُدُورِ الطَّوَامِيرِ : { قُلْ هُوَ اللَّهُ أَحَدٌ } وَذَكَرَ النَّبِيُّ ﷺ مَعَ التَّارِيخِ، فَكَتَبَ مَلِكُ الرُّومِ: إِنَّكُمْ قَدْ أَحْدَثْتُمْ فِي طَوَامِيرِكُمْ شَيْئًا مِنْ ذِكْرِ نَبِيِّكُمْ فَاتْرُكُوهُ، وَإِلَّا... أَتَاكُمْ مِنْ دَنَانِيرِنَا ذِكْرُ مَا تَكْرَهُونَ، فَعَظُمَ ذَلِكَ عَلَى عَبْدِ الْمَلِكِ، فَأَرْسَلَ إِلَى خَالِدِ بْنِ يَزِيدَ بْنِ مُعَاوِيَةَ فَشَاوَرَهُ، فَقَالَ: حَرِّمْ دَنَانِيرَهُمْ وَاضْرِبْ لِلنَّاسِ سِكَكًا فِيهَا ذِكْرُ اللَّهِ وَذِكْرُ رَسُولِهِ، وَلَا تُعْفِهِمْ مِمَّا يَكْرَهُونَ فِي الطَّوَامِيرِ. فَضَرَبَ الدَّنَانِيرَ سَنَةَ خَمْسٍ وَسَبْعِينَ. قَالَ الْعَسْكَرِيُّ: (وَأَوَّلُ خَلِيفَةٍ بَخِلَ: عَبْدُ الْمَلِكِ، وَكَانَ يُسَمَّى: رَشْحُ الْحِجَارَةِ؛ لِبُخْلِهِ، وَيُكَنَّى أَبَا الذِّبَّانِ، لِبَخَرِهِ). قَالَ: (وَهُوَ أَوَّلُ مَنْ غَدَرَ فِي الْإِسْلَامِ، وَأَوَّلُ مَنْ نَهَى عَنِ الْكَلَامِ بِحَضْرَةِ الْخُلَفَاءِ، وَأَوَّلُ مَنْ نَهَى عَنِ الْأَمْرِ بِالْمَعْرُوفِ). ثُمَّ أَخْرَجَ بِسَنَدِهِ عَنِ ابْنِ الْكَلْبِيِّ قَالَ: (كَانَ مَرْوَانُ بْنُ الْحَكَمِ وَلَّى الْعَهْدَ عَمْرَو بْنَ سَعِيدِ بْنِ الْعَاصِي بَعْدَ ابْنِهِ، فَقَتَلَهُ عَبْدُ الْمَلِكِ، وَكَانَ قَتْلُهُ أَوَّلَ غَدْرٍ فِي الْإِسْلَامِ)، فَقَالَ بَعْضُهُمْ: يَا قَوْمِ لَا تَغْلِبُوا عَنْ رَأْيِكُمْ فَلَقَدْ جَرَّبْتُمُ الْغَدْرَ مِنْ أَبْنَاءِ مَرْوَانَا أَمْسَوْا وَقَدْ قَتَلُوا عَمْرًا وَمَا رَشَدُوا يَدْعُونَ غَدْرًا بِعَهْدِ اللَّهِ كَيْسَانَا وَيَقْتُلُونَ الرِّجَالَ الْبُزْلَ ضَاحِيَةً لِكَيْ يُوَلُّوا أُمُورَ النَّاسِ وِلْدَانَا تَلَاعَبُوا بِكِتَابِ اللَّهِ وَاتَّخَذُوا هَوَاهُمُ فِي مَعَاصِي اللَّهِ قُرْآنًا وَأُخْرِجَ بِإِسْنَادٍ فِيهِ الْكُدَيْمِيُّ - وَهُوَ مُتَّهَمٌ بِالْكَذِبِ - عَنِ ابْنِ جُرَيْجٍ، عَنْ أَبِيهِ قَالَ: خَطَبَنَا عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ بِالْمَدِينَةِ بَعْدَ قَتْلِ ابْنِ الزُّبَيْرِ عَامَ حَجَّ سَنَةَ خَمْسٍ وَسَبْعِينَ، فَقَالَ بَعْدَ حَمْدِ اللَّهِ وَالثَّنَاءِ عَلَيْهِ: (أَمَّا بَعْدُ: فَلَسْتُ بِالْخَلِيفَةِ الْمُسْتَضْعَفِ - يَعْنِي: عُثْمَانَ - وَلَا الْخَلِيفَةِ الْمُدَاهِنِ - يَعْنِي: مُعَاوِيَةَ - وَلَا الْخَلِيفَةِ الْمَأْفُونِ - يَعْنِي: يَزِيدَ - أَلَا وَإِنَّ مَنْ كَانَ قَبْلِي مِنَ الْخُلَفَاءِ كَانُوا يَأْكُلُونَ وَيُطْعِمُونَ مِنْ هَذِهِ الْأَمْوَالِ، أَلَا وَإِنِّي لَا أُدَاوِي أَدْوَاءَ هَذِهِ الْأُمَّةِ إِلَّا بِالسَّيْفِ حَتَّى تَسْتَقِيمَ لِي قَنَاتُكُمْ، تُكَلِّفُونَا أَعْمَالَ الْمُهَاجِرِينَ الْأَوَّلِينَ وَلَا تَعْمَلُونَ مِثْلَ أَعْمَالِهِمْ؟! فَلَنْ تَزْدَادُوا إِلَّا عُقُوبَةً حَتَّى يَحْكُمَ السَّيْفُ بَيْنَنَا وَبَيْنَكُمْ. هَذَا عَمْرُو بْنُ سَعِيدٍ قَرَابَتُهُ، وَمَوْضِعُهُ مَوْضِعُهُ، قَالَ بِرَأْسِهِ هَكَذَا، فَقُلْنَا بِأَسْيَافِنَا هَكَذَا، أَلَا وَإِنَّا نَحْمِلُ لَكُمْ كُلَّ شَيْءٍ، إِلَّا وُثُوبًا عَلَى مِنْبَرٍ، أَوْ نَصْبَ رَايَةٍ، أَلَا وَإِنَّ الْجَامِعَةَ الَّتِي جَعَلْتُهَا فِي عُنُقِ عَمْرِو بْنِ سَعِيدٍ عِنْدِي، وَاللَّهِ لَا يَفْعَلُ أَحَدٌ فِعْلَهُ إِلَّا جَعَلْتُهَا فِي عُنُقِهِ، وَاللَّهِ لَا يَأْمُرُنِي أَحَدٌ بِتَقْوَى اللَّهِ بَعْدَ مَقَامِي هَذَا.. إِلَّا ضَرَبْتُ عُنُقَهُ) ثُمَّ نَزَلَ. ثُمَّ قَالَ الْعَسْكَرِيُّ: (وَعَبْدُ الْمَلِكِ أَوَّلُ مَنْ نَقَلَ الدِّيوَانَ مِنَ الْفَارِسِيَّةِ إِلَى الْعَرَبِيَّةِ، وَأَوَّلُ مَنْ رَفَعَ يَدَيْهِ عَلَى الْمِنْبَرِ). قُلْتُ: فَتَمَّتْ لَهُ عَشْرَةٌ أَوَائِلُ؛ مِنْهَا خَمْسَةٌ مَذْمُومَةٌ. وَقَدْ أَخْرَجَ ابْنُ أَبِي شَيْبَةَ فِي «الْمُصَنَّفَ» بِسَنَدِهِ عَنْ مُحَمَّدِ بْنِ سِيرِينَ قَالَ: (أَوَّلُ مَنْ أَحْدَثَ الْأَذَانَ فِي الْفِطْرِ وَالْأَضْحَى: بَنُو مَرْوَانَ، فَإِمَّا أَنْ يَكُونَ عَبْدَ الْمَلِكِ، أَوْ أَحَدًا مِنْ أَوْلَادِهِ). وَأَخْرَجَ عَبْدُ الرَّزَّاقِ عَنِ ابْنِ جُرَيْجٍ قَالَ: (أَخْبَرَنِي غَيْرُ وَاحِدٍ: أَنَّ أَوَّلَ مَنْ كَسَا الْكَعْبَةَ الدِّيبَاجَ: عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ، وَإِنَّ مَنْ أَدْرَكَ ذَلِكَ مِنَ الْفُقَهَاءِ قَالُوا: أَصَابَ، مَا نَعْلَمُ لَهَا مِنْ كِسْوَةٍ أَوْفَقُ مِنْهُ). وَقَالَ يُوسُفُ بْنُ الْمَاجِشُونِ: (كَانَ عَبْدُ الْمَلِكِ إِذَا قَعَدَ لِلْحُكْمِ... قُيِّمَ عَلَى رَأْسِهِ بِالسُّيُوفِ). وَقَالَ الْأَصْمَعِيُّ: (قِيلَ لِعَبْدِ الْمَلِكِ: يَا أَمِيرَ الْمُؤْمِنِينَ؛ عَجِلَ عَلَيْكَ الشَّيْبُ؟ فَقَالَ: وَكَيْفَ لَا؛ وَأَنَا أَعْرِضُ عَقْلِي عَلَى النَّاسِ فِي كُلِّ جُمُعَةٍ؟!). وَقَالَ مُحَمَّدُ بْنُ حَرْبٍ الزِّيَادِيُّ: (قِيلَ لِعَبْدِ الْمَلِكِ بْنِ مَرْوَانَ: مَنْ أَفْضَلُ النَّاسِ؟ قَالَ: مَنْ تَوَاضَعَ عَنْ رِفْعَةٍ، وَزَهِدَ عَنْ قُدْرَةٍ، وَأَنْصَفَ عَنْ قُوَّةٍ).
✧ His name and lineage ʿAbd al-Malik b. Marwān, father of the Umayyad caliphs He is ʿAbd al-Malik b. Marwān b. al-Ḥakam b. Abī al-ʿĀṣ b. Umayyah, Abū al-Walīd al-Umawī, Commander of the Faithful. His mother was ʿĀʾishah bt. Muʿāwiyah b. al-Mughīrah b. Abī al-ʿĀṣ b. Umayyah. He heard ʿUthmān b. ʿAffān, and he witnessed the affair of the house with his father when he was ten years old. He was the first to lead the people into the land of the Byzantines in the year forty-two, and he was in command of the people of Madinah when he was sixteen years old; Muʿāwiyah appointed him over it. He used to sit with the jurists, the scholars, the devout worshippers, and the righteous. He transmitted hadith from his father, Jābir, Abū Saʿīd al-Khudrī, Abū Hurayrah, Ibn ʿUmar, Muʿāwiyah, Umm Salamah, and Barīrah the freedwoman of ʿĀʾishah. A group transmitted from him, among them: Khālid b. Maʿdān, ʿUrwah, al-Zuhrī, ʿAmr b. al-Ḥārith, Rajāʾ b. Ḥaywah, and Jarīr b. ʿUthmān. It was mentioned from Muḥammad b. Sīrīn that his father had named him al-Qāsim, and he was given the kunyah Abū al-Qāsim. When the prohibition against using the kunyah Abū al-Qāsim reached him, he changed his name, so he named him ʿAbd al-Malik. Ibn Abī Khaythamah said, from Muṣʿab b. al-Zubayr: He was the first person to be named ʿAbd al-Malik in Islam. Allegiance was pledged to him for the caliphate in the year sixty-five during the lifetime of his father, in the caliphate of Ibn al-Zubayr. He remained over Syria and Egypt for a period of seven years, while Ibn al-Zubayr was over the rest of the lands. Then he took sole control of the caliphate over all the lands and regions after the killing of Ibn al-Zubayr, and that was in the year seventy-three, up to this year, as we have mentioned. His birth and physical description His birth and the birth of Yazīd b. Muʿāwiyah were in the year twenty-six. Before the caliphate, ʿAbd al-Malik was one of the devout worshippers, ascetics, and jurists who kept to the mosque, reciting the Qurʾān. He was of medium height among men, closer to being short. His teeth were interwoven with gold. He was wide-mouthed, with an open mouth; sometimes he would be heedless and his mouth would open, and a fly would enter it. For this reason he was called Abū al-Dhubāb (father of flies). He was fair-skinned, of medium height, neither thin nor stout, with joined eyebrows, large dark eyes, a thin nose, a radiant face, white hair and beard, and a handsome face. He did not dye (his hair), but it is said that he dyed it after that. His moral qualities Nāfiʿ said: I saw Madinah when there was no young man in it more diligent, nor more knowledgeable in jurisprudence, nor more devoted to reciting the Book of Allah than ʿAbd al-Malik b. Marwān. Al-Aʿmash said, from Abū al-Zinād: The jurists of Madinah were four: Saʿīd b. al-Musayyab, ʿUrwah, Qabīṣah b. Dhuʾayb, and ʿAbd al-Malik b. Marwān—before he entered into governance. From Ibn ʿUmar, that he said: People gave birth to sons, but Marwān gave birth to a father—meaning ʿAbd al-Malik. One day he saw him when he had mentioned the disagreement of the people, and said: If only this boy were the one around whom the people would gather. ʿAbd al-Malik said: I used to sit with Barīrah before I took charge of this matter, and she would say: O ʿAbd al-Malik, you have certain qualities, and you are indeed worthy to take charge of the affairs of this community. So beware of bloodshed, for I heard the Messenger of Allah ﷺ say: Indeed a man may be turned away from the gate of Paradise from looking at it because of a cupping-glass full of blood that he sheds from a Muslim without right. Before he came to power, Muʿāwiyah and ʿAmr b. al-ʿĀṣ praised him in a long story. Saʿīd b. Dāwūd al-Zanbarī said, from Mālik, from Yaḥyā b. Saʿīd, who said: The first person to pray between Ẓuhr and ʿAṣr was ʿAbd al-Malik b. Marwān, along with some youths with him. Saʿīd b. al-Musayyab said: Worship is not in abundant prayer and fasting; rather, worship is reflection on the command of Allah and scrupulous avoidance of what Allah has forbidden. Al-Shaʿbī said: I never sat with anyone but that I found myself to have superiority over him, except ʿAbd al-Malik b. Marwān. For I never discussed a hadith with him but that he added to me in it, nor poetry but that he added to me in it. His pledge of allegiance for the caliphate Khalīfah b. Khayyāṭ mentioned that Muʿāwiyah wrote to Marwān, who was his deputy over Madinah in the year fifty: Send your son ʿAbd al-Malik with the military expedition of Madinah to the lands of the west under Muʿāwiyah b. Khadīj. He mentioned much about his competence, his usefulness, and his striving in those lands. ʿAbd al-Malik remained residing in Madinah until the Battle of al-Ḥarrah took place, and Ibn al-Zubayr took control of the lands of the Ḥijāz and expelled the Umayyads from there. So he came with his father to Syria. Then when authority came to his father and the people of Syria pledged allegiance to him as previously mentioned, he remained in authority for nine months. Then he entrusted him with authority after him, and ʿAbd al-Malik took sole control of the caliphate at the beginning of Ramaḍān or Rabīʿ al-Awwal in the year sixty-five. The people gathered around him after the killing of Ibn al-Zubayr in the year seventy-three, in Jumādā al-Ūlā, up to this year. Thaʿlab said, from Ibn al-Aʿrābī: When ʿAbd al-Malik was greeted with the caliphate, there was a muṣḥaf in his lap. He closed it and said: This is a parting between me and you. Abū al-Ṭufayl said: A sitting place was made for ʿAbd al-Malik, and it was widened. A dome had been built for him in it before that, and he entered it and said: Ibn Ḥantamah al-Aḥwazī—meaning ʿUmar b. al-Khaṭṭāb—used to think that this was forbidden for him. It was said that when he put down the muṣḥaf from his lap, he said: This is the last acquaintance with you. ʿAbd al-Malik was bold in shedding blood, and his governors followed his way; among them were al-Ḥajjāj and al-Muhallab, and others. He was resolute, understanding, astute, and a manager of worldly affairs. He did not entrust his worldly affairs to anyone else. His mother was ʿĀʾishah bt. Muʿāwiyah b. al-Mughīrah b. Abī al-ʿĀṣ. Her father Muʿāwiyah was the one who cut off the nose of Ḥamzah, the paternal uncle of the Prophet ﷺ, on the day of Uḥud. What was said to ʿAbd al-Malik during his assumption of the caliphate Saʿīd b. ʿAbd al-ʿAzīz said: When ʿAbd al-Malik went out to Iraq to fight Muṣʿab b. al-Zubayr, Yazīd b. al-Aswad al-Jurashī went out with him. When they met, he said: O Allah, place a barrier between these two mountains, and give the command to whichever of them is more beloved to You. ʿAbd al-Malik was victorious. We have already mentioned how he killed Muṣʿab, his entry into Kufa, and his placing Muṣʿab's head before him, though he had been one of the dearest and most beloved of people to him. Saʿīd b. ʿAbd al-ʿAzīz said: When allegiance was pledged to ʿAbd al-Malik for the caliphate, ʿAbd Allāh b. ʿUmar b. al-Khaṭṭāb wrote to him: In the name of Allah, the Compassionate, the Merciful. From ʿAbd Allāh b. ʿUmar to ʿAbd Allāh ʿAbd al-Malik, Commander of the Faithful. Peace be upon you. I praise Allah to you, besides whom there is no god. To proceed: You are a shepherd, and every shepherd will be asked about his flock. Allah, besides whom there is no god, will surely gather you to the Day of Resurrection, about which there is no doubt. And who is more truthful than Allah in speech? No one. And peace. He sent it with Sālim, and they took exception to him because he put his own name before the name of the Commander of the Faithful. Then they looked into his letters to Muʿāwiyah and found them likewise, so they tolerated that from him. From Ibn Kaʿb, who said: I heard ʿAbd al-Malik b. Marwān say: O people of Madinah, the people most entitled to adhere to the original command are you. Yet hadiths have come to us from this east that we do not recognize, and we recognize from them only the recitation of the Qurʾān. So adhere to what is in your muṣḥaf, which the wronged imam gathered you upon. And hold to the religious obligations upon which your wronged imam, may Allah have mercy on him, gathered you. For he consulted Zayd b. Thābit regarding that, and he was an excellent counselor for Islam, may Allah have mercy on him. So they established firmly what they firmly established and abandoned what deviated from the two of them. Sermons and exhortations of ʿAbd al-Malik b. Marwān Ibn Jurayj said, from his father: ʿAbd al-Malik performed the pilgrimage with us in the year seventy-five, two years after the killing of Ibn al-Zubayr. He delivered a sermon to us and said: To proceed. Those before me among the caliphs used to eat from the wealth and feed others. By Allah, I will not treat the diseases of this community except with the sword. I am not the oppressed caliph—meaning ʿUthmān—nor the cajoling caliph—meaning Muʿāwiyah—nor the weak-willed caliph—meaning Yazīd b. Muʿāwiyah. O people, we tolerate from you every annoyance as long as it is not the tying of a banner or a leap upon a pulpit. This is ʿAmr b. Saʿīd. His right is his right, and his kinship is his kinship. He nodded his head like this, so we responded with our sword like this. The collar that he removed from his neck is with me, and I have given Allah a pledge that I will not place it on anyone's head except that he will breathe his last through it. So let the witness inform the absent. Al-Aṣmaʿī said: ʿAbbād b. Salm b. ʿUthmān b. Ziyād narrated to us, from his father, from his grandfather, who said: ʿAbd al-Malik b. Marwān mounted a young camel, and his driver began to chant: O you young camel that I see, The easy earth is before you in your stride. Woe to you, do you know who is upon you? The vicegerent of Allah who has mounted you. No young camel has ever been graced as you have been graced. When ʿAbd al-Malik heard him, he said: Bravo, O fellow! I have ordered ten thousand for you. Al-Aṣmaʿī said: ʿAbd al-Malik delivered a sermon and became tongue-tied, so he said: The tongue is a piece of the human being, and we fall silent out of restraint, and we do not speak nonsense. We are the commanders of speech; in us its roots are firmly planted, and upon us its branches hang down. After this station of ours there is a station, and after this our inability there is speech, and after this day of ours there are days in which the decisive speech and the place of correctness will be known. Al-Aṣmaʿī said: It was said to ʿAbd al-Malik: Grey hair has come upon you quickly. He said: How could it not, when I present my intellect to the people every Friday once or twice! Someone else said: It was said to ʿAbd al-Malik: Grey hair hastened upon you. He said: Frequent ascending of the pulpit and fear of grammatical error have made me grey. A man made a grammatical mistake in the presence of ʿAbd al-Malik, and another man said to him: Add an alif. ʿAbd al-Malik said to him: And you, add an alif too. Al-Zuhrī said: I heard ʿAbd al-Malik say in his sermon: Knowledge will be taken away quickly. So whoever has knowledge, let him make it known, neither exaggerating in it nor being negligent of it. Ibn Abī al-Dunyā narrated that ʿAbd al-Malik used to say to those who accompanied him on his journey, when a tree appeared before him: Praise with us until we reach that tree, and say Allāhu akbar with us until we reach that stone, and the like of that. Al-Bayhaqī narrated that a fals coin from ʿAbd al-Malik fell into a filthy well, so he hired someone for thirteen dinars to bring it out. He was asked about that, and he said: Because the name of Allah, Mighty and Majestic, was on it. More than one person said: When ʿAbd al-Malik sat to judge between the people, the executioners would stand at his head with swords, and he would recite—and some said he would order someone to recite, saying: When the promptings of desire arise, And the listener is silent before the speaker, And people wrestle with their minds, We judge with a just and decisive ruling. We do not make falsehood into truth, Nor do we cover truth with falsehood. We fear that our minds be deemed foolish, So we would remain obscure forever among the obscure. Muḥammad b. al-Zubayr said: Anas b. Mālik wrote to ʿAbd al-Malik complaining about al-Ḥajjāj, saying in his letter: If a man had served Jesus for a single night, or served him and the Christians knew him, he would have a place with them, and they would acknowledge that for him. And if a man had served Moses or seen him and the Jews knew him—he mentioned something similar. Indeed I am the servant of the Messenger of Allah ﷺ and his companion, and al-Ḥajjāj has harmed me and did such and such. He said: Someone who witnessed ʿAbd al-Malik reading the letter told me that he wept, and anger reached him as Allah willed. Then he wrote a harsh letter to al-Ḥajjāj, and it came to al-Ḥajjāj, who read it and his face changed. Then he said to the bearer of the letter: Come with us to him so that we may appease him. Abū Bakr b. Durayd said: ʿAbd al-Malik wrote to al-Ḥajjāj during the days of Ibn al-Ashʿath: The mightier you are through Allah, the more you are in need of Him. When you are mighty through Allah, then pardon for His sake, for through Him you become mighty and to Him you return. Someone said: A man asked ʿAbd al-Malik to be alone with him, so he ordered those with him to leave. When the man prepared to speak, ʿAbd al-Malik said to him: Beware of praising me, for I know myself better than you; or of lying to me, for there is no good in a liar; or of carrying tales to me about anyone. If you wish, I will excuse you. The man said: Excuse me. So he excused him. Likewise he used to say to a messenger when he came to him from the regions: Spare me from four things, and then say what you wish: do not flatter me, do not answer me about what I do not ask you, do not lie to me, and do not incite me against the subjects, for they are more in need of my compassion and justice. Al-Aṣmaʿī said, from his father, who said: A man was brought to ʿAbd al-Malik who had been with one of those who revolted against him. He said: Strike his neck. The man said: O Commander of the Faithful, this was not my reward from you! He said: And what is your reward? He said: By Allah, I did not go out with so-and-so except out of concern for you. For I am an ill-omened man. I have never been with a man but that he was defeated and routed. The truth of what I claim has become clear to you, and I was better for you than a hundred thousand with you. He laughed and let him go. It was said to ʿAbd al-Malik: Which of men is best? He said: He who is humble despite elevation, abstinent despite ability, and refrains from seeking victory despite strength. He also said: There is no tranquility before experience, for tranquility before experience is the opposite of prudence. He said: The best wealth is what earns praise and repels blame. Let none of you say: Begin with those you support, for all creation are dependents of Allah. This should be interpreted in a way other than what is established by the hadith. Al-Madāʾinī said: ʿAbd al-Malik said to the tutor of his children—who was Ismāʿīl b. ʿUbayd Allāh b. Abī al-Muhājir—: Teach them truthfulness as you teach them the Qurʾān. Keep them away from low people, for they are the worst of people in character and the least in manners. Keep them away from the servants, for they are a source of corruption. Trim their hair so that their necks become thick. Feed them meat so that they become strong. Teach them poetry so that they become generous and brave. Command them to clean their teeth sideways and to sip water, not to gulp it down. If you need to discipline them, let it be in private, so that no one of the household knows, lest they become contemptible to them. Al-Haytham b. ʿAdī said: ʿAbd al-Malik granted the people a special audience. An old man of shabby appearance, whom the guards paid no attention to, entered, placed a sheet before ʿAbd al-Malik, and left without anyone knowing where he went. On it was written: In the name of God, the Compassionate, the Merciful. O man, God has placed you between Himself and His servants; so judge among them with truth, and do not follow desire, lest it lead you astray from the path of God. Those who stray from the path of God will have a severe punishment for having forgotten the Day of Reckoning (Ṣād: 26). Do those not think that they will be resurrected for a mighty day, a day when people stand before the Lord of the Worlds (al-Muṭaffifīn: 4–6)? That is a day for which people will be gathered, and that is a witnessed day. We delay it only for a limited term (Hūd: 103–104). What you are in, had it lasted for anyone else, it would not have come to you. So there are their houses, in ruins because of the wrong they did (al-Naml: 52). I warn you of the day when a caller will call: Gather those who did wrong and their associates (al-Ṣāffāt: 22), and that the curse of God is upon the wrongdoers (al-Aʿrāf: 44). He said: ʿAbd al-Malik's face changed, and he entered his private quarters; grief remained on his face for days afterward. Zirr b. Ḥubaysh wrote to ʿAbd al-Malik a letter at the end of which was: Let not what appears to you of your health make you covetous of long life, O Commander of the Faithful, for you know yourself best. Remember what the ancients said: When men have begotten their children and their bodies have worn out from old age, and their ailments have become habitual to them, then those are crops whose harvest has drawn near. When ʿAbd al-Malik read it, he wept until he wetted the hem of his garment. Then he said: Zirr has spoken truly, though had he written to us other than this, it would have been more gentle. ʿAbd al-Malik heard a group of his companions mention the conduct of ʿUmar b. al-Khaṭṭāb, and he said: Enough of mentioning ʿUmar, for it is a disparagement of governors and a corruption of the subjects. Ibrāhīm b. Hishām b. Yaḥyā al-Ghassānī said, from his father, from his grandfather: ʿAbd al-Malik used to sit in the circle of Umm al-Dardāʾ at the rear of the mosque in Damascus. She said to him: It has reached me that you have drunk ṭilāʾ after worship and devotion. He said: Yes, by God, and blood too I have drunk. Then a servant he had sent on an errand came to him, and he said: What kept you, may God curse you? Umm al-Dardāʾ said: Do not do that, O Commander of the Faithful, for I heard Abū al-Dardāʾ say: I heard the Messenger of God ﷺ say: One who curses much will not enter Paradise. Abū Bakr b. Abī al-Dunyā said: Al-Ḥusayn b. ʿAbd al-Raḥmān related to us: It was said to Saʿīd b. al-Musayyab: ʿAbd al-Malik b. Marwān said: I have reached the point that I do not rejoice at a good deed I do, nor grieve over an evil deed I commit. Saʿīd said: Now the death of his heart is complete. Al-Aṣmaʿī said, from his father: ʿAbd al-Malik one day delivered an eloquent sermon, then cut it short and wept bitterly, then said: O Lord, my sins are great, but a little of Your pardon is greater than them. O God, by a little of Your pardon wipe out my great sins. He said: That reached al-Ḥasan, and he wept and said: Had there been speech to be written in gold, this speech would have been written. Abū Mushir al-Dimashqī said: One day ʿAbd al-Malik's table was laid before him, and he said to his chamberlain: Give permission to Khālid b. ʿAbd Allāh b. Khālid b. Asīd. He said: He has died, O Commander of the Faithful. He said: Then Umayyah b. ʿAbd Allāh b. Khālid b. Asīd. He said: He has died. He said: Then Khālid b. Yazīd b. Muʿāwiyah. He said: He has died. He said: Then so-and-so and so-and-so – for people who had died, while he knew that – and he wept, ordered the table to be removed, and began to recite: My peers have gone and their days have passed, and I have changed after them, yet I am not immortal. The death of ʿAbd al-Malik and his testament It was said: When he was dying, his son al-Walīd entered and wept. ʿAbd al-Malik said to him: What is this? Do you moan like a slave girl? If I die, then gird yourself, wrap your lower garment, wear the skin of a leopard, and place affairs in the hands of their equals. Beware of Quraysh. Then he said to him: O Walīd, fear God in what I entrust to you, keep my testament, look after my brother Muʿāwiyah and maintain ties with him, and take care of him for my sake. Look after my brother Muḥammad and keep him over the Jazīrah; do not remove him from it. Look after our cousin ʿAlī b. ʿAbd Allāh b. ʿAbbās, for he has attached himself to us with his affection and sincerity, and he has kinship and a right; so maintain ties with him and acknowledge his right. Look after al-Ḥajjāj b. Yūsuf and honor him, for he is the one who made the lands smooth for you, subdued the enemies, made the kingdom pure for you, scattered the Khawārij, and I forbid you and your brothers from division. Be sons of one mother, and be in war free men, and be beacons of kindness; for war does not bring death before its time, and kindness exalts the memory of its doer, inclines hearts with love, and makes tongues submissive with good remembrance. How excellent is what the poet said: When affairs gather together, and one with rage and strong hand tries to break them, they are mighty and are not broken; but if they are scattered, then breaking and weakening befall the scattered. Then he said: When I die, call the people to pledge allegiance to you. Whoever refuses, then the sword. And be kind to your sisters and honor them; the dearest of them to me is Fāṭimah – he had given her the two earrings of Māriyah and the unique pearl. Then he said: O God, preserve me in her. ʿUmar b. ʿAbd al-ʿAzīz, who was her cousin, later married her. When he was dying, he heard a washerman washing clothes. He said: What is this? They said: A washerman. He said: Would that I were a washerman, earning my livelihood day by day, and had not governed the caliphate. Then he recited: By my life, I have lived long in kingship, and the world has been submissive to me by the falling of sharp swords. I have been given abundant wealth, judgment, and understanding, and the tyrants among mighty kings have obeyed. So what had once delighted me has become like a dream that passed in bygone times. Would that I had not been burdened with kingship for a single night, and had not sought the pleasures of a flourishing life, and had been like one in two worn garments who lived with a bare sufficiency of life until he visited the narrowness of the graves. These verses were also recited by Muʿāwiyah b. Abī Sufyān at his death. Abū Mushir said: It was said to ʿAbd al-Malik in his final illness: How do you find yourself? He said: I find myself as God Almighty said: “And you have come to Us alone, as We created you the first time, and you have left behind what We bestowed on you” – the verse. Saʿīd b. ʿAbd al-ʿAzīz said: When ʿAbd al-Malik was dying, he ordered the doors of his palace to be opened, and he heard a fuller. He said: What is this? They said: A fuller. He said: Would that I were a fuller. When that saying reached Saʿīd b. al-Musayyab, he said: Praise be to God who made them flee to us, while we do not flee to them. Another said: When death came to him, he began to regret and strike his head with his hand, saying: I wish I were earning my sustenance day by day and occupied with obedience to God. Another said: When death came to him, he summoned his sons and gave them his testament, then said: Praise be to God who forgets no one of His creation, small or great. Then he recited: Is there any immortal if we perish, and is death, O people, a disgrace? It is related that he said: Raise me up. So they raised him until he smelled the air, and he said: O world, how sweet you are! Your long is short, your much is little, and we have been in delusion regarding you. Then he recited these two verses, and it is related that Muʿāwiyah said them in the same situation: If You call me to account, O Lord, Your reckoning will be a punishment beyond my strength, but if You pardon, then You are a forgiving Lord toward a sinner whose sins are like dust. The time of his death They said: His death was in Damascus on Friday. It is also said: Wednesday, or Thursday, in the middle of Shawwāl; or five nights into it, in the year eighty-six. His son al-Walīd, his heir apparent after him, prayed over him. His age when he died was sixty years, as Abū Maʿshar said, and al-Wāqidī deemed it correct. It is also said sixty-three years, as al-Madāʾinī said, or fifty-eight. He was buried at the small Bāb al-Jābiyah. Mention of his children and wives Ibn Jarīr said: Mention of his children and wives: Among them are al-Walīd, Sulaymān, Marwān al-Akbar (who died young), and ʿĀʾishah; their mother was Wallādah bt. al-ʿAbbās b. Jazʾ b. al-Ḥārith b. Zuhayr b. Jadhimah b. Rawāḥah b. Rabīʿah b. Māzin b. al-Ḥārith b. Qaṭīʿah b. ʿAbs b. Baghīḍ. And Yazīd, Marwān al-Aṣghar, Muʿāwiyah (who died young), and Umm Kulthūm; their mother was ʿĀtikah bt. Yazīd b. Muʿāwiyah b. Abī Sufyān. And Hishām; his mother was Umm Hishām ʿĀʾishah, according to al-Madāʾinī, bt. Hishām b. Ismāʿīl al-Makhzūmī. And Abū Bakr, whose name was Bakkār; his mother was ʿĀʾishah bt. Mūsā b. Ṭalḥah b. ʿUbayd Allāh al-Taymī. And al-Ḥakam (who died young); his mother was Umm Ayyūb bt. ʿAmr b. ʿUthmān b. ʿAffān al-Umawī. And Fāṭimah; her mother was al-Mughīrah bt. al-Mughīrah b. Khālid b. al-ʿĀṣ b. Hishām b. al-Mughīrah al-Makhzūmī. And ʿAbd Allāh, Maslamah, al-Mundhir, ʿAnbasah, Muḥammad, Saʿd al-Khayr, and al-Ḥajjāj, from various mothers of children. The total number of his children was nineteen, male and female. The duration of his caliphate was twenty-one years, of which nine years he shared with Ibn al-Zubayr, and thirteen years and three and a half months he was independent in the caliphate alone. His judge was Abū Idrīs al-Khawlānī, his scribe was Rawḥ b. Zinbāʿ, his chamberlain was Yūsuf, his freedman, the keeper of the treasury and seal was Qabīṣah b. Dhuʾayb, and over his guard was Abū al-Zuʿayziʿah. We have mentioned his governors previously. Al-Madāʾinī said: He had other wives: Shaqrāʾ bt. Salamah b. Ḥalbas al-Ṭāʾī, and a daughter of ʿAlī b. Abī Ṭālib, and the mother of her father was a daughter of ʿAbd Allāh b. Jaʿfar. Among some of his virtues: “Excuse me from four, and say what you wish” Ibn ʿĀʾishah said: When a man from a distant region entered upon ʿAbd al-Malik, he would say: Excuse me from four, and after that say what you wish: Do not lie to me, for a liar has no judgment; do not answer me about what I do not ask you, for in what I ask you there is enough occupation; do not flatter me, for I know myself better than you; and do not incite me against the subjects, for I am more in need of gentleness toward them. Division of an estate, and the share: one dinar Al-Silafī cited in al-Ṭuyūriyyāt: ʿAbd al-Malik b. Marwān went out one day and a woman met him. She said: O Commander of the Faithful. He said: What is your matter? She said: My brother died and left six hundred dinars, and one dinar was given to me from his inheritance. It was said: This is your right. The matter became unclear to ʿAbd al-Malik, so he sent to al-Shaʿbī and asked him. He said: Yes, this man died and left two daughters, to whom belong two-thirds, four hundred dinars; a mother, to whom belongs one-sixth, one hundred; a wife, to whom belongs one-eighth, seventy-five; and twelve brothers, to whom belong twenty-four; and one dinar remained for this woman. Distinguishing qualities in slave women Ibn Abī Shaybah said in al-Muṣannaf: Abū Sufyān al-Ḥimyarī related to us: Khālid b. Muḥammad al-Qurashī related to us: ʿAbd al-Malik b. Marwān said: Whoever wishes to take a slave woman for pleasure, let him take a Berber one; whoever wishes to take her for children, let him take a Persian one; and whoever wishes to take her for service, let him take a Byzantine one. Al-Akhṭal is the poet of the Banū Umayyah [Al-Akhṭal is the poet of the Banū Umayyah] Abū ʿUbaydah said: When al-Akhṭal recited to ʿAbd al-Malik his ode in which he says: A sun of enmity until retaliation is exacted for them, and the greatest of people in forbearance when they have power. He said: Take his hand, boy, and bring him out, then throw over him robes that will cover him. Then he said: Every people has a poet, and the poet of the Banū Umayyah is al-Akhṭal. Al-Aṣmaʿī said: Al-Akhṭal entered upon ʿAbd al-Malik, who said: Woe to you! Describe drunkenness to me. He said: Its beginning is pleasure, its end is headache, and between them is an hour whose extent I cannot describe to you. He said: What is its extent? He said: Your kingship, O Commander of the Faithful, is lighter to me than the strap of my sandal. Then he recited: When my drinking companion has plied me, then plied me again, with three glasses that have a gurgling sound, I go out dragging my train, as if I were, over you, O Commander of the Faithful, a commander. Al-Thaʿālibī said: ʿAbd al-Malik used to say: I was born in Ramadan, I was weaned in Ramadan, I completed the Qurʾān in Ramadan, I reached puberty in Ramadan, I was appointed governor in Ramadan, the caliphate came to me in Ramadan, and I fear that I will die in Ramadan. When Shawwāl entered and he felt safe, he died. Mention of the firsts of ʿAbd al-Malik b. Marwān Mālik said: I heard Yaḥyā b. Saʿīd say: The first to pray in the mosque between ẓuhr and ʿaṣr was ʿAbd al-Malik b. Marwān, along with some youths with him. When the imam finished the noon prayer, they would stand and pray until the afternoon prayer. It was said to Saʿīd b. al-Musayyab: Should we stand and pray as these people pray? Saʿīd said: Worship is not in abundance of prayer and fasting; worship is reflection on the command of God and scrupulousness about what God has forbidden. Muṣʿab b. ʿAbd Allāh said: The first person in Islam to be named ʿAbd al-Malik was ʿAbd al-Malik b. Marwān. Yaḥyā b. Bukayr said: I heard Mālik say: The first to mint dinars was ʿAbd al-Malik, and he wrote the Qurʾān on them. Muṣʿab said: ʿAbd al-Malik wrote on the dinars: “Say: He is God, the One,” and on the other face: “There is no god but God,” and he encircled it with a silver ring, in which he wrote: “Struck in such-and-such city,” and outside the ring he wrote: “Muḥammad is the Messenger of God; He sent him with guidance and the religion of truth.” In al-Awāʾil of al-ʿAskarī, with his chain of transmission: ʿAbd al-Malik was the first to write at the top of scrolls: “Say: He is God, the One,” and to mention the Prophet ﷺ along with the date. The king of Byzantium wrote: You have introduced into your scrolls something of the mention of your Prophet, so abandon it; otherwise, mention of what you dislike will come to you on our dinars. That weighed heavily on ʿAbd al-Malik, so he sent to Khālid b. Yazīd b. Muʿāwiyah and consulted him. He said: Forbid their dinars and strike coins for the people bearing the mention of God and His Messenger, and do not exempt them from what they dislike in the scrolls. So he struck dinars in the year seventy-five. Al-ʿAskarī said: (The first caliph to be miserly was ʿAbd al-Malik, and he was called Rashḥ al-Ḥijārah (the oozing of stones) because of his miserliness, and he was given the kunyah Abū al-Dhibbān because of his bad breath). He said: (He was the first to commit treachery in Islam, the first to forbid speaking in the presence of caliphs, and the first to forbid enjoining what is right). Then he related with his chain of transmission from Ibn al-Kalbī, who said: (Marwān b. al-Ḥakam had assigned the succession after his son to ʿAmr b. Saʿīd b. al-ʿĀṣ, but ʿAbd al-Malik killed him, and his killing was the first act of treachery in Islam). Then one of them said: O people, do not be overcome in your judgment, for you have experienced treachery from the sons of Marwān. They have become such that they killed ʿAmr without any right guidance, calling a treachery of God's covenant a Kaysān. They kill the full-grown men in broad daylight, so that they may appoint youths over the affairs of the people. They toyed with the Book of God and took their own desires, in disobeying God, as a Qurʾān. And it was related with a chain containing al-Kudaymī - and he is accused of lying - from Ibn Jurayj, from his father, who said: ʿAbd al-Malik b. Marwān gave us a sermon in Madinah after the killing of Ibn al-Zubayr in the year he performed the Pilgrimage, in the year seventy-five, and he said after praising and extolling God: (To proceed: I am not the weak caliph - meaning ʿUthmān - nor the flattering caliph - meaning Muʿāwiyah - nor the deficient caliph - meaning Yazīd. Verily, those caliphs before me used to eat and feed others from these funds. Verily, I shall not treat the diseases of this community except with the sword until your spears are straightened for me. You charge us with the deeds of the first Emigrants while you do not perform deeds like theirs?! You will only increase in punishment until the sword judges between us and you. This is ʿAmr b. Saʿīd, his kinship is such-and-such and his position is such-and-such. He said with his head like this, so we said with our swords like this. Verily, we will bear everything for you, except an assault on a pulpit or the raising of a banner. Verily, the iron collar that I placed on the neck of ʿAmr b. Saʿīd is with me. By God, no one does what he did except I will place it on his neck. By God, no one will command me to fear God after this standing of mine... except I will strike his neck). Then he descended. Then al-ʿAskarī said: (ʿAbd al-Malik was the first to transfer the dīwān from Persian to Arabic, and the first to raise his hands on the pulpit). I say: Thus ten firsts were completed for him; among them five are blameworthy. Ibn Abī Shaybah related in al-Muṣannaf with his chain from Muḥammad b. Sīrīn, who said: (The first to introduce the call to prayer on the two festivals of Fiṭr and Aḍḥā were the Banū Marwān; it was either ʿAbd al-Malik or one of his sons). ʿAbd al-Razzāq related from Ibn Jurayj, who said: (More than one informed me that the first to clothe the Kaʿbah with brocade was ʿAbd al-Malik b. Marwān, and those jurists who lived at that time said: He did right; we know of no covering more fitting for it than that). Yūsuf b. al-Mājishūn said: (When ʿAbd al-Malik sat for judgment... men with swords were stationed at his head). Al-Aṣmaʿī said: (It was said to ʿAbd al-Malik: O Commander of the Faithful, gray hair has come upon you early. He said: How could it not, when I present my intellect to the people every Friday?!). Muḥammad b. Ḥarb al-Ziyādī said: (It was said to ʿAbd al-Malik b. Marwān: Who is the most excellent of people? He said: One who is humble despite high rank, abstinent despite ability, and just despite power).
Tarikh (al-Tabari) 2355No grade recorded
سيرة الوليد بن عبد الملك خِلَافَةُ الْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ [86 - 96 هـ] أَبُو الْعَبَّاسِ، قَالَ الْعِيشِيُّ: (كَانَ أَبَوَاهُ يُتْرِفَانِهِ، فَشَبَّ بِلَا أَدَبٍ). قَالَ رَوْحُ بْنُ زِنْبَاعٍ: (دَخَلْتُ يَوْمًا عَلَى عَبْدِ الْمَلِكِ - وَهُوَ مَهْمُومٌ - فَقَالَ: فَكَّرْتُ فِيمَنْ أُوَلِّيهِ أَمْرَ الْعَرَبِ، فَلَمْ أَجِدْهُ، فَقُلْتُ: أَيْنَ أَنْتَ عَنِ الْوَلِيدِ؟ قَالَ: إِنَّهُ لَا يُحْسِنُ النَّحْوَ، فَسَمِعَ ذَلِكَ الْوَلِيدُ، فَقَامَ مِنْ سَاعَتِهِ وَجَمَعَ أَصْحَابَ النَّحْوِ، وَجَلَسَ مَعَهُمْ فِي بَيْتٍ سِتَّةَ أَشْهُرٍ، ثُمَّ خَرَجَ وَهُوَ أَجْهَلُ مِمَّا كَانَ، فَقَالَ عَبْدُ الْمَلِكِ: أَمَا إِنَّهُ قَدْ أَعْذَرَ). وَقَالَ أَبُو الزِّنَادِ: (كَانَ الْوَلِيدُ لَحَّانًا، قَالَ عَلَى مِنْبَرِ الْمَسْجِدِ النَّبَوِيِّ: يَا أَهْلَ الْمَدِينَةِ). وَقَالَ أَبُو عِكْرِمَةَ الضَّبِّيُّ: قَرَأَ الْوَلِيدُ عَلَى الْمِنْبَرِ: يَا لَيْتُهَا كَانَتِ الْقَاضِيَةَ وَتَحْتَ الْمِنْبَرِ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ وَسُلَيْمَانُ بْنُ عَبْدِ الْمَلِكِ، فَقَالَ سُلَيْمَانُ: وَدِدْتُهَا وَاللَّهِ، وَكَانَ الْوَلِيدُ جَبَّارًا ظَالِمًا. وَأَخْرَجَ أَبُو نُعَيْمٍ فِي «الْحِلْيَةِ» عَنِ ابْنِ شَوْذَبٍ قَالَ: (قَالَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ: الْوَلِيدُ بِالشَّامِ، وَالْحَجَّاجُ بِالْعِرَاقِ، وَعُثْمَانُ بْنُ حَيَّانَ بِالْحِجَازِ، وَقُرَّةُ بْنُ شَرِيكٍ بِمِصْرَ؛ امْتَلَأَتِ الْأَرْضُ وَاللَّهِ جَوْرًا). وَأَخْرَجَ ابْنُ أَبِي حَاتِمٍ فِي «تَفْسِيرِهِ» عَنْ إِبْرَاهِيمَ أَبِي زُرْعَةَ، أَنَّ الْوَلِيدَ قَالَ لَهُ: أَيُحَاسَبُ الْخَلِيفَةُ؟ قَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ؛ أَأَنْتَ أَكْرَمُ عَلَى اللَّهِ أَمْ دَاوُدُ؟ إِنَّ اللَّهَ جَمَعَ لَهُ النُّبُوَّةَ وَالْخِلَافَةَ، ثُمَّ تَوَعَّدَهُ فِي كِتَابِهِ فَقَالَ: { يَا دَاوُدُ } الْآيَةَ. لَكِنَّهُ أَقَامَ الْجِهَادَ فِي أَيَّامِهِ، وَفُتِحَتْ فِي خِلَافَتِهِ فُتُوحَاتٌ عَظِيمَةٌ، وَكَانَ مَعَ ذَلِكَ يَخْتِنُ الْأَيْتَامَ، وَيُرَتِّبُ لَهُمُ الْمُؤَدِّبِينَ، وَيُرَتِّبُ لِلزَّمْنَى مَنْ يَخْدِمُهُمْ، وَلِلْأَضِرَّاءِ مَنْ يَقُودُهُمْ، وَعَمَّرَ الْمَسْجِدَ النَّبَوِيَّ وَوَسَّعَهُ، وَرَزَقَ الْفُقَهَاءَ وَالْفُقَرَاءَ وَالضُّعَفَاءَ، وَحَرَّمَ عَلَيْهِمْ سُؤَالَ النَّاسِ، وَفَرَضَ لَهُمْ مَا يَكْفِيهِمْ، وَضَبَطَ الْأُمُورَ أَتَمَّ ضَبْطٍ. وَقَالَ ابْنُ أَبِي عَبْلَةَ: (رَحِمَ اللَّهُ الْوَلِيدَ، وَأَيْنَ مِثْلُ الْوَلِيدِ؟! افْتَتَحَ الْهِنْدَ وَالْأَنْدَلُسَ، وَبَنَى مَسْجِدَ دِمَشْقَ، وَكَانَ يُعْطِينِي قِصَاعَ الْفِضَّةِ أُقَسِّمُهَا عَلَى قُرَّاءِ مَسْجِدِ بَيْتِ الْمَقْدِسِ). مبايعة الوليد بالخلافة خِلَافَةُ الْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ بَانِي جَامِعِ دِمَشْقَ لَمَّا رَجَعَ مِنْ دَفْنِ أَبِيهِ خَارِجَ بَابِ الْجَابِيَةِ الصَّغِيرِ - وَكَانَ ذَلِكَ فِي يَوْمِ الْخَمِيسِ، وَقِيلَ: الْجُمْعَةِ. لِلنِّصْفِ مِنْ شَوَّالٍ مِنْ هَذِهِ السَّنَةِ - أَعْنِي سَنَةَ سِتٍّ وَثَمَانِينَ - لَمْ يَدْخُلِ الْمَنْزِلَ حَتَّى صَعِدَ الْمِنْبَرَ - مِنْبَرَ الْمَسْجِدِ الْأَعْظَمِ بِدِمَشْقَ - فَخَطَبَ النَّاسَ، فَكَانَ مِمَّا قَالَ: إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ، وَاللَّهُ الْمُسْتَعَانُ عَلَى مُصِيبَتِنَا بِمَوْتِ أَمِيرِ الْمُؤْمِنِينَ، وَالْحَمْدُ لِلَّهِ عَلَى مَا أَنْعَمَ بِهِ عَلَيْنَا مِنَ الْخِلَافَةِ، قُومُوا فَبَايِعُوا، فَكَانَ أَوَّلَ مَنْ قَامَ إِلَيْهِ عَبْدُ اللَّهِ بْنُ هَمَّامٍ السَّلُولِيُّ وَهُوَ يَقُولُ: اللَّهُ أَعْطَاكَ الَّتِي لَا فَوْقَهَا وَقَدْ أَرَادَ الْمُلْحِدُونَ عَوْقَهَا عَنْكَ وَيَأْبَى اللَّهُ إِلَّا سَوْقَهَا إِلَيْكَ حَتَّى قَلَّدُوكَ طَوْقَهَا ثُمَّ بَايَعَهُ، وَبَايَعَهُ النَّاسُ بَعْدَهُ. وَذَكَرَ الْوَاقِدِيُّ: أَنَّهُ حَمِدَ اللَّهَ وَأَثْنَى بِمَا هُوَ أَهْلُهُ عَلَيْهِ، ثُمَّ قَالَ: أَيُّهَا النَّاسُ، إِنَّهُ لَا مُقَدِّمَ لِمَا أَخَّرَ اللَّهُ، وَلَا مُؤَخِّرَ لِمَا قَدَّمَ اللَّهُ، وَقَدْ كَانَ مِنْ قَضَاءِ اللَّهِ وَسَابِقَتِهِ، وَمَا كَتَبَهُ عَلَى أَنْبِيَائِهِ وَحَمَلَةِ عَرْشِهِ وَمَلَائِكَتِهِ الْمَوْتُ، وَقَدْ صَارَ إِلَى مَنَازِلِ الْأَبْرَارِ بِمَا لَاقَى فِي هَذِهِ الْأُمَّةِ - يَعْنِي بِالَّذِي يَحِقُّ لِلَّهِ عَلَيْهِ - مِنَ الشِّدَّةِ عَلَى الْمُرِيبِ، وَاللَّيِّنِ لِأَهْلِ الْحَقِّ وَالْفَضْلِ، وَإِقَامَةِ مَا أَقَامَ اللَّهُ مِنْ مَنَارِ الْإِسْلَامِ، وَإِعْلَائِهِ مِنْ حَجِّ هَذَا الْبَيْتِ، وَغَزْوِ هَذِهِ الثُّغُورِ، وَشَنِّ هَذِهِ الْغَارَاتِ عَلَى أَعْدَاءِ اللَّهِ عَزَّ وَجَلَّ، فَلَمْ يَكُنْ عَاجِزًا وَلَا مُفَرِّطًا، أَيُّهَا النَّاسُ عَلَيْكُمْ بِالطَّاعَةِ وَلُزُومِ الْجَمَاعَةِ ; فَإِنَّ الشَّيْطَانَ مَعَ الْفَرْدِ، أَيُّهَا النَّاسُ، مَنْ أَبْدَى لَنَا ذَاتَ نَفْسِهِ ضَرَبْنَا الَّذِي فِيهِ عَيْنَاهُ، وَمَنْ سَكَتَ مَاتَ بِدَائِهِ، ثُمَّ نَزَلَ فَنَظَرَ إِلَى مَا كَانَ مِنْ دَوَابِّ الْخِلَافَةِ، فَحَازَهَا وَكَانَ جَبَّارًا عَنِيدًا. محاسن ومناقب الوليد بن عبد الملك وَالْوَلِيدُ بْنُ عَبْدِ الْمَلِكِ فَقَدْ كَانَ صَيِّنًا فِي نَفْسِهِ، حَازِمًا فِي رَأْيِهِ، يُقَالُ: إِنَّهُ لَا تُعْرَفُ لَهُ صَبْوَةٌ. وَمِنْ جُمْلَةِ مَحَاسِنِهِ مَا صَحَّ عَنْهُ أَنَّهُ قَالَ: لَوْلَا أَنَّ اللَّهَ قَصَّ عَلَيْنَا قِصَّةَ قَوْمِ لُوطٍ فِي كِتَابِهِ مَا ظَنَنْتُ أَنَّ ذَكَرًا يَأْتِي ذَكَرًا كَمَا تُؤْتَى النِّسَاءُ. كَمَا سَيَأْتِي ذَلِكَ فِي تَرْجَمَتِهِ عِنْدَ ذِكْرِ وَفَاتِهِ فِي سَنَةِ سِتٍّ وَتِسْعِينَ، إِنْ شَاءَ اللَّهُ تَعَالَى وَهُوَ بَانِي جَامِعِ دِمَشْقَ الَّذِي لَا يُعْرَفُ فِي الْآفَاقِ أَحْسَنُ بِنَاءً مِنْهُ، وَقَدْ شَرَعَ فِي بِنَائِهِ فِي ذِي الْقَعْدَةِ مِنْ هَذِهِ السَّنَةِ، فَلَمْ يَزَلْ فِي بِنَائِهِ وَتَحْسِينِهِ مُدَّةَ خِلَافَتِهِ، وَهِيَ عَشْرُ سِنِينَ فَلَمَّا أَنْهَاهُ انْتَهَتْ أَيَّامُ خِلَافَتِهِ، كَمَا سَيَأْتِي بَيَانُ ذَلِكَ مُفَصَّلًا، وَقَدْ كَانَ مَوْضِعُ هَذَا الْمَسْجِدِ كَنِيسَةً يُقَالُ لَهَا: كَنِيسَةُ يُوحَنَّا، فَلَمَّا فَتَحَتِ الصَّحَابَةُ دِمَشْقَ جَعَلُوهَا مُنَاصَفَةً، فَأَخَذُوا مِنْهَا الْجَانِبَ الشَّرْقِيَّ فَحَوَّلُوهُ مَسْجِدًا، وَبَقِيَ الْجَانِبُ الْغَرْبِيُّ كَنِيسَةً بِحَالِهِ مِنْ لَدُنْ سَنَةِ أَرْبَعَ عَشْرَةَ إِلَى هَذِهِ السَّنَةِ، فَعَزَمَ الْوَلِيدُ عَلَى أَخْذِ بَقِيَّةِ هَذِهِ الْكَنِيسَةِ مِنْهُمْ، وَعَوَّضَهُمْ عَنْهَا كَنِيسَةَ مَرْيَمَ لِدُخُولِهَا فِي جَانِبِ السَّيْفِ، وَقِيلَ: عَوَّضَهُمْ عَنْهَا كَنِيسَةَ تُومَا، وَهَدَمَ بَقِيَّةَ هَذِهِ الْكَنِيسَةِ وَأَضَافَهَا إِلَى مَسْجِدِ الصَّحَابَةِ، وَجَعَلَ الْجَمِيعَ مَسْجِدًا وَاحِدًا، عَلَى هَيْئَةٍ بَدِيعَةٍ لَا يَعْرِفُ كَثِيرٌ مِنَ النَّاسِ أَوْ أَكْثَرُهُمْ لَهَا نَظِيرًا فِي الْبُنْيَانِ وَالدِّيَارَاتِ وَالْآثَارِ وَالْعِمَارَاتِ، وَاللَّهُ سُبْحَانَهُ وَتَعَالَى أَعْلَمُ.
✧ The Life of al-Walīd b. ʿAbd al-Malik The Caliphate of al-Walīd b. ʿAbd al-Malik [86 – 96 AH] Abū al-ʿAbbās said: al-ʿĪshī said: (His parents pampered him, so he grew up without discipline). Rawḥ b. Zinbāʿ said: (I entered one day upon ʿAbd al-Malik while he was worried, and he said: I thought about whom to appoint over the affairs of the Arabs, and I did not find him. I said: What about al-Walīd? He said: He does not know grammar well. Al-Walīd heard that, so he rose immediately, gathered the scholars of grammar, and sat with them in a house for six months. Then he emerged more ignorant than he had been. ʿAbd al-Malik said: Indeed, he has made his excuse). Abū al-Zinād said: (Al-Walīd made grammatical errors. He said on the pulpit of the Prophet’s Mosque: “O people of Madinah”). Abū ʿIkrimah al-Ḍabbī said: Al-Walīd recited on the pulpit: “Would that it had been the final end,” while beneath the pulpit were ʿUmar b. ʿAbd al-ʿAzīz and Sulaymān b. ʿAbd al-Malik. Sulaymān said: By God, I wish it had been. Al-Walīd was a tyrannical oppressor. Abū Nuʿaym reported in “al-Ḥilyah” from Ibn Shawdhab that he said: (ʿUmar b. ʿAbd al-ʿAzīz said: Al-Walīd is in Syria, al-Ḥajjāj in Iraq, ʿUthmān b. Ḥayyān in the Hijaz, and Qurrah b. Sharīk in Egypt; the earth has become filled, by God, with oppression). Ibn Abī Ḥātim reported in his “Tafsīr” from Ibrāhīm Abū Zurʿah that al-Walīd said to him: Will the caliph be held to account? He said: O Commander of the Faithful, are you nobler before God than David? God combined prophethood and caliphate for him, then threatened him in His Book, saying: {O David} the verse. However, he carried out jihād during his days, and great conquests were achieved in his caliphate. Along with that, he circumcised orphans, appointed teachers for them, appointed servants for the chronically ill, guides for the blind, expanded and renovated the Prophet’s Mosque, provided for jurists, the poor, and the weak, forbade them from begging, allotted them what sufficed them, and managed affairs with the fullest control. Ibn Abī ʿAblah said: (May God have mercy on al-Walīd. Where is the like of al-Walīd?! He conquered India and al-Andalus, built the mosque of Damascus, and used to give me silver bowls to distribute among the reciters of the Mosque of Jerusalem). Allegiance to al-Walīd for the Caliphate The Caliphate of al-Walīd b. ʿAbd al-Malik, the Builder of the Great Mosque of Damascus When he returned from burying his father outside the small Bāb al-Jābiyah – that was on Thursday, and it is said Friday, in the middle of Shawwāl of this year, meaning the year eighty-six – he did not enter the house until he ascended the pulpit, the pulpit of the great mosque of Damascus. He addressed the people, and among what he said was: “We belong to God and to Him we return. God is the one whose help is sought for our calamity in the death of the Commander of the Faithful. Praise be to God for the caliphate He has bestowed upon us. Rise and pledge allegiance.” The first to rise to him was ʿAbd Allāh b. Hammām al-Salūlī, saying: God has given you that above which there is nothing, and the heretics have tried to block it from you, but God refuses except to drive it to you until they placed its collar on you. Then he pledged allegiance to him, and the people pledged allegiance to him after him. Al-Wāqidī mentioned that he praised God and extolled Him as He deserves, then said: “O people, nothing can bring forward what God has delayed, and nothing can delay what God has brought forward. It was by God’s decree and prior determination, and what He wrote for His prophets, the bearers of His Throne, and His angels, that death occurs. He has gone to the abodes of the righteous because of what he faced in this community – meaning what is due to God from him – by being harsh toward the suspicious, lenient toward the people of truth and virtue, upholding what God has erected of the landmarks of Islam, exalting this House by pilgrimage, raiding these frontiers, and launching these campaigns against the enemies of God, may He be mighty and exalted. He was neither incapable nor negligent. O people, upon you is obedience and adherence to the community, for Satan is with the individual. O people, whoever shows us his inner self, we strike that which contains his eyes; and whoever remains silent dies of his disease.” Then he descended, looked at the mounts of the caliphate, took them for himself, and he was an obstinate tyrant. The Merits and Virtues of al-Walīd b. ʿAbd al-Malik Al-Walīd b. ʿAbd al-Malik was chaste in himself, resolute in his judgment. It is said that no youthful passion is known of him. Among his merits is what is authentically reported from him, that he said: “Were it not that God related to us the story of the people of Lot in His Book, I would not have thought that a male would come upon a male as women are come upon.” This will be mentioned in his biography at the account of his death in the year ninety-six, if God Almighty wills. He is the builder of the Great Mosque of Damascus, than which no finer building is known in all horizons. He began its construction in Dhū al-Qaʿdah of this year, and he continued building and beautifying it throughout his caliphate, which lasted ten years. When he finished it, the days of his caliphate came to an end, as will be explained in detail. The site of this mosque had been a church called the Church of John. When the Companions conquered Damascus, they made it shared: they took the eastern side and turned it into a mosque, while the western side remained a church as it had been from the year fourteen until this year. Al-Walīd resolved to take the rest of this church from them, and compensated them with the Church of Maryam because it fell within the side of the sword, and it is said he compensated them with the Church of Tūmā. He demolished the rest of this church and added it to the mosque of the Companions, making the whole into a single mosque in a wondrous form, the like of which many or most people do not know in building, monasteries, monuments, or constructions. And God, glorified and exalted, knows best.
Tarikh (al-Tabari) 2356No grade recorded
أَرْطَاةُ بْنُ زُفَرَ وَمِمَّنْ يُذْكَرُ أَنَّهُ تُوُفِّيَ فِي هَذِهِ السَّنَةِ تَقْرِيبًا أَرْطَاةُ بْنُ زُفَرَ بْنِ عَبْدِ اللَّهِ بْنِ مَالِكِ بْنِ شَدَّادِ بْنِ ضَمْرَةَ بْنِ عَقْفَانَ بْنِ أَبِي حَارِثَةَ بْنِ مُرَّةَ بْنِ نُشْبَةَ بْنِ غَيْظِ بْنِ مُرَّةَ بْنِ عَوْفِ بْنِ سَعْدِ بْنِ ذُبْيَانَ بْنِ بَغِيضِ بْنِ رَيْثِ بْنِ غَطَفَانَ، أَبُو الْوَلِيدِ الْمُرِّيُّ وَيُعْرَفُ بِابْنِ سُهَيَّةَ، وَهِيَ أُمُّهُ بَنَتُ زَامِلِ بْنِ مَرْوَانَ بْنِ زُهَيْرِ بْنِ ثَعْلَبَةَ بْنِ خَدِيجِ بْنِ أَبِي جُشَمَ بْنِ كَعْبِ بْنِ عَوْفِ بْنِ عَامِرِ بْنِ عَوْفٍ، سَبِيَّةٌ مِنْ كَلْبٍ، وَكَانَتْ عِنْدَ ضِرَارِ بْنِ الْأَزْوَرِ، ثُمَّ صَارَتْ إِلَى زُفَرَ - وَهِيَ حَامِلٌ - فَأَتَتْ بِأَرْطَاةَ عَلَى فِرَاشِهِ، وَقَدْ عُمِّرَ أَرْطَاةُ دَهْرًا طَوِيلًا حَتَّى جَاوَزَ الْمِائَةَ بِثَلَاثِينَ سَنَةً، وَقَدْ كَانَ سَيِّدًا شَرِيفًا مُطَاعًا مُمَدَّحًا شَاعِرًا مُطْبِقًا. قَالَ الْمَدَائِنِيُّ: وَيُقَالُ: إِنَّ بَنِي عَقْفَانَ بْنِ حَنْظَلَةَ بْنِ رَوَاحَةَ بْنِ رَبِيعَةَ بْنِ مَازِنِ بْنِ الْحَارِثِ بْنِ قَطِيعَةَ بْنِ دِعْبِسٍ، دَخَلُوا فِي بَنِي مُرَّةَ بْنِ نُشْبَةَ، فَقَالُوا: بَنِي عَقْفَانَ بْنِ أَبِي حَارِثَةَ بْنِ مُرَّةَ. وَقَدْ وَفَدَ أَبُو الْوَلِيدِ أَرْطَاةُ بْنُ زُفَرَ هَذَا عَلَى عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ، فَأَنْشَدَهُ أَبْيَاتًا: رَأَيْتُ الْمَرْءَ تَأْكُلُهُ اللَّيَالِي كَأَكْلِ الْأَرْضِ سَاقِطَةَ الْحَدِيدِ وَمَا تُبْقِي الْمَنِيَّةُ حِينَ تَأْتِي عَلَى نَفْسِ ابْنِ آدَمَ مِنْ مَزِيدِ وَأَعْلَمُ أَنَّهَا سَتَكُرُّ حَتَّى تُوُفِّيَ نَذْرَهَا بِأَبِي الْوَلِيدِ قَالَ: فَارْتَاعَ عَبْدُ الْمَلِكِ، وَظَنَّ أَنَّهُ عَنَاهُ بِذَلِكَ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّمَا عَنَيْتُ نَفْسِي، فَقَالَ عَبْدُ الْمَلِكِ: وَأَنَا وَاللَّهِ سَيَمُرُّ بِي الَّذِي يَمُرُّ بِكَ. وَزَادَ بَعْضُهُمْ هَذِهِ الْأَبْيَاتِ: خُلِقْنَا أَنْفُسًا وَبَنِي نُفُوسٍ وَلَسْنَا بِالسَّلَامِ وَلَا الْحَدِيدِ لَئِنْ فُجِّعْتُ بِالْقُرَنَاءِ يَوْمًا لَقَدْ مُتِّعْتُ بِالْأَمَلِ الْبَعِيدِ وَهُوَ الْقَائِلُ: وَإِنِّي لَقَوَّامٌ لَدَى الضَّيْفِ مُوهِنًا إِذَا أَسْبَلَ السِّتْرَ الْبَخِيلُ الْمُوَاكِلُ دَعَا فَأَجَابَتْهُ كِلَابٌ كَثِيرَةٌ عَلَى ثِقَةٍ مِنِّي بِأَنِّي فَاعِلُ وَمَا دُونَ ضَيْفِي مِنْ تِلَادٍ تَحُوزُهُ لِيَ النَّفْسُ إِلَّا أَنْ تُصَانَ الْحَلَائِلُ يُونُسُ بْنُ عَطِيَّةَ الْحَضْرَمِيُّ يُونُسُ بْنُ عَطِيَّةَ الْحَضْرَمِيُّ قَاضِي مِصْرَ، وَصَاحِبُ الشُّرْطَةِ فِي أَيَّامِ عَبْدِ الْعَزِيزِ بْنِ مَرْوَانَ، ثُمَّ تَوَلَّى بَعْدَهُ الْقَضَاءَ ابْنُ أَخِيهِ أَوْسُ بْنُ عَبْدِ اللَّهِ. مُطَرِّفُ بْنُ عَبْدِ اللَّهِ بْنِ الشِّخِّيرِ مُطَرِّفُ بْنُ عَبْدِ اللَّهِ بْنِ الشِّخِّيرِ كَانَ مِنْ كِبَارِ التَّابِعِينَ، وَكَانَ مِنْ أَصْحَابِ عِمْرَانَ بْنِ حُصَيْنٍ، وَكَانَ مُجَابَ الدَّعْوَةِ، وَكَانَ يَقُولُ: مَا أُوتِيَ أَحَدٌ أَفْضَلَ مِنَ الْعَقْلِ، وَعُقُولُ النَّاسِ عَلَى قَدْرِ زَمَانِهِمْ، وَقَالَ: إِذَا اسْتَوَتْ سَرِيرَةُ الْعَبْدِ وَعَلَانِيَتُهُ قَالَ اللَّهُ: هَذَا عَبْدِي حَقًّا. وَقَالَ: إِذَا دَخَلْتُمْ عَلَى مَرِيضٍ فَإِنِ اسْتَطَعْتُمْ أَنْ يَدْعُوَ لَكُمْ، فَإِنَّهُ قَدْ حُرِّكَ - أَيْ: قَدْ أُوقِظَ مِنْ غَفْلَتِهِ بِسَبَبِ مَرَضِهِ - فَدُعَاؤُهُ مُسْتَجَابٌ مِنْ أَجْلِ كَسْرِهِ وَرِقَّةِ قَلْبِهِ، وَقَالَ: إِنَّ أَقْبَحَ مَا طُلِبَتْ بِهِ الدُّنْيَا عَمَلُ الْآخِرَةِ. وَقَالَ لِبَعْضِ إِخْوَانِهِ: إِذَا كَانَتْ لَكَ إِلَيَّ حَاجَةٌ، فَلَا تُكَلِّمْنِي فِيهَا ; فَإِنِّي أَكْرَهُ أَنْ أَرَى ذُلَّ السُّؤَالِ فِي وَجْهِكَ، وَلَكِنِ اكْتُبْهَا فِي رُقْعَةٍ وَارْفَعْهَا. وَكَانَ يَقُولُ: إِنَّ هَذَا الْمَوْتَ قَدْ أَفْسَدَ عَلَى أَهْلِ النِّعَمِ نَعِيمَهُمْ، فَاطْلُبُوا نَعِيمًا لَا مَوْتَ فِيهِ. وَقَالَ: لَوْ عَلِمْتُ مَتَى أَجَلِي، لَخَشِيتُ عَلَى ذَهَابِ عَقْلِي، وَلَكِنَّ اللَّهَ مَنَّ عَلَى عِبَادِهِ بِالْغَفْلَةِ عَنِ الْمَوْتِ، وَلَوْلَا الْغَفْلَةُ لَمَا تَهَنَّوْا بِعَيْشٍ، وَلَا قَامَتْ بَيْنَهُمُ الْأَسْوَاقُ. وَكَانَ مُطَرِّفٌ إِذَا دَخَلَ بَيْتَهُ، سَبَّحَتْ مَعَهُ آنِيَةُ بَيْتِهِ. وَكَانَ يَسْكُنُ الْبَادِيَةَ، وَيَجِيءُ مِنْهَا إِلَى الْجُمْعَةِ مُبَكِّرًا، فَمَرَّ مَرَّةً بِمَقْبَرَةٍ، فَنَعَسَ فَنَامَ عِنْدَ الْقُبُورِ، فَرَأَى فِي مَنَامِهِ أَهْلَ الْقُبُورِ عَلَى أَفْوَاهِ قُبُورِهِمْ، فَقَالُوا: هَذَا مُطَرِّفٌ يَذْهَبُ إِلَى الْجُمْعَةِ. قَالَ: فَقُلْتُ لَهُمْ: وَتَعْرِفُونَ الْجُمْعَةَ مِنْ غَيْرِهَا ؟ قَالُوا: نَعَمْ، وَنَعْرِفُ مَا يَقُولُ الطَّيْرُ فِي جَوِّ السَّمَاءِ. قَالَ: فَقُلْتُ: وَمَا تَقُولُ ؟ قَالُوا: تَقُولُ: سَلَامٌ سَلَامٌ لِيَوْمٍ صَالِحٍ. وَكَانَ يَقُولُ: يَا إِخْوَتَاهُ، اجْتَهِدُوا فِي الْأَعْمَالِ الصَّالِحَةِ ; فَإِنْ يَكُنِ الْأَمْرُ كَمَا نَرْجُو مِنْ رَحْمَةِ اللَّهِ، كَانَ لَنَا دَرَجَاتٌ فِي الْجَنَّةِ، وَإِنْ يَكُنِ الْأَمْرُ شَدِيدًا كَمَا نَخَافُ لَمْ نَقُلْ: رَبَّنَا أَخْرِجْنَا نَعْمَلْ صَالِحًا غَيْرَ الَّذِي كُنَّا نَعْمَلُ نَقُولُ: قَدْ عَمِلْنَا فَلَمْ يَنْفَعْنَا. وَكَانَ يَدْعُو: اللَّهُمَّ ارْضَ عَنَّا، فَإِنْ لَمْ تَرْضَ عَنَّا، فَاعْفُ عَنَّا، فَإِنَّ الْمَوْلَى قَدْ يَعْفُو عَنِ الْعَبْدِ، وَهُوَ عَنْهُ غَيْرُ رَاضٍ. وَكَانَ مُطَرِّفٌ قَدْ حَفَرَ فِي دَارِهِ قَبْرًا، كَانَ كُلَّ يَوْمٍ يَنْزِلُ إِلَيْهِ، فَيُصَلِّي فِيهِ، وَيَقْرَأُ الْقُرْآنَ. تُوُفِّيَ مُطَرِّفٌ بِالْبَصْرَةِ، وَكَانَ لَهُ مَنْزِلَةٌ عِنْدَ الْخُلَفَاءِ وَالْمُلُوكِ وَالْأُمَرَاءِ، وَكَانَ هُوَ مِنْ أَرْشَدِ النَّاسِ فِيهِمْ، وَكَانَ مُجَابَ الدَّعْوَةِ ; كَذَبَ عَلَيْهِ رَجُلٌ عِنْدَ بَعْضِ الْأُمَرَاءِ، فَقَالَ مُطَرِّفٌ: يَا هَذَا، إِنْ كُنْتَ كَاذِبًا عَجَّلَ اللَّهُ حَتْفَكَ. فَوَقَعَ الرَّجُلُ مَيِّتًا مَكَانَهُ. وَاللَّهُ سُبْحَانَهُ أَعْلَمُ. أُسَيْدُ بْنُ ظُهَيْرٍ الْأَنْصَارِيّ وَفِي أَيَّامِ عَبْدِ الْمَلِكِ مَاتَ أُسَيْدُ بْنُ ظُهَيْرٍ الْأَنْصَارِيُّ . ( أُسَيْدٌ بِضَمِّ الْهَمْزَةِ. وَظُهَيْرٌ بِضَمِّ الظَّاءِ الْمُعْجَمَةِ ). وَفِيهَا مَاتَ عُمَرُ بْنُ أَبِي سَلَمَةَ، وَهُوَ ابْنُ أُمِّ سَلَمَةَ . وَفِي أَيَّامِهِ مَاتَ عَلْقَمَةُ بْنُ وَقَّاصٍ اللَّيْثِيُّ، وَلَهُ صُحْبَةٌ . سَعْدُ بْنُ زَيْدٍ الْأَنْصَارِيُّ وَفِي أَيَّامِهِ مَاتَ سَعْدُ بْنُ زَيْدٍ الْأَنْصَارِيُّ ، وَوُلِدَ عَلَى عَهْدِ النَّبِيِّ ﷺ. سَلَمَةُ بْنُ أُمِّ سَلَمَةَ وَفِي أَيَّامِهِ مَاتَ سَلَمَةُ بْنُ أُمِّ سَلَمَةَ رَبِيبُ النَّبِيِّ ﷺ. عَبْدُ اللَّهِ بْنُ أَبِي أَوْفَى الْأَسْلَمِيُّ وَفِي هَذِهِ السَّنَةِ مَاتَ عَبْدُ اللَّهِ بْنُ أَبِي أَوْفَى الْأَسْلَمِيُّ ، وَقِيلَ سَنَةَ سَبْعٍ وَثَمَانِينَ، شَهِدَ الْحُدَيْبِيَةَ وَخَيْبَرَ. الْوَلِيدُ بْنُ عُبَادَةَ بْنِ الصَّامِتِ الْأَنْصَارِيُّ وَفِي آخِرِ أَيَّامِهِ مَاتَ الْوَلِيدُ بْنُ عُبَادَةَ بْنِ الصَّامِتِ الْأَنْصَارِيُّ ، وَوُلِدَ فِي آخِرِ زَمَنِ النَّبِيِّ ﷺ. وَفِي هَذِهِ السَّنَةِ تُوُفِّيَ لَاحِقُ بْنُ حُمَيْدٍ أَبُو مِجْلَزٍ السَّدُوسِيُّ . أَبُو أُمَامَةُ صُدَيُّ بْنُ عَجْلَانَ الْبَاهِلِيُّ وَفِي هَذِهِ السَّنَةِ تُوُفِّيَ أَبُو أُمَامَةُ صُدَيُّ بْنُ عَجْلَانَ الْبَاهِلِيُّ، وَعَبْدُ اللَّهِ بْنُ أَبِي أَوْفَى. وَعَبْدُ اللَّهِ بْنُ الْحَارِثِ بْنِ جَزْءٍ الزُّبَيْدِيُّ فِي قَوْلٍ شَهِدَ فَتْحَ مِصْرَ وَسَكَنَهَا، وَهُوَ آخِرُ مَنْ مَاتَ مِنَ الصَّحَابَةِ بِمِصْرَ، وَلَهُ أَحَادِيثُ.
✧ Arṭāh b. Zufar Among those mentioned as having died in this year, approximately: Arṭāh b. Zufar b. ʿAbd Allāh b. Mālik b. Shaddād b. Ḍamrah b. ʿAqfān b. Abī Ḥārithah b. Murrah b. Nushbah b. Ghayẓ b. Murrah b. ʿAwf b. Saʿd b. Dhubyān b. Baghīḍ b. Rayth b. Ghaṭafān, Abū al-Walīd al-Murrī. He was known as Ibn Suhayyah, who was his mother, the daughter of Zāmil b. Marwān b. Zuhayr b. Thaʿlabah b. Khadīj b. Abī Jusham b. Kaʿb b. ʿAwf b. ʿĀmir b. ʿAwf, a captive from Kalb. She was with Ḍirār b. al-Azwar, then she came to Zufar while she was pregnant, and she gave birth to Arṭāh on his bed. Arṭāh lived a very long time, until he exceeded one hundred by thirty years. He was a noble, honored, obeyed, and praised chief, and an accomplished poet. Al-Madāʾinī said: It is said that the Banū ʿAqfān b. Ḥanẓalah b. Rawāḥah b. Rabīʿah b. Māzin b. al-Ḥārith b. Qaṭīʿah b. Diʿbis entered into the Banū Murrah b. Nushbah, so they said: Banū ʿAqfān b. Abī Ḥārithah b. Murrah. This Abū al-Walīd Arṭāh b. Zufar came as a delegate to ʿAbd al-Malik b. Marwān and recited to him some verses: I saw a man whom the nights consume as the earth consumes the fallen iron, and what does fate leave, when it comes, of any increase for the son of Adam? And I know that it will return until it fulfills its vow with Abū al-Walīd. He said: ʿAbd al-Malik was alarmed and thought that he meant him by that, so he said: O Commander of the Faithful, I only meant myself. ʿAbd al-Malik said: And by God, what passes by you will pass by me. Some of them added these verses: We were created as souls and sons of souls, and we are not of salam or iron. If I am bereaved of my companions one day, I have been given enjoyment of distant hope. He is the one who said: Truly I rise for the guest at midnight, when the miserly, negligent one lets down the curtain. He called, and many dogs answered him, with confidence from me that I will act. And there is nothing before my guest of inherited wealth that my soul would withhold, except that the spouses be protected. Yūnus b. ʿAṭiyyah al-Ḥaḍramī Yūnus b. ʿAṭiyyah al-Ḥaḍramī Judge of Egypt and chief of police in the days of ʿAbd al-ʿAzīz b. Marwān. Then after him, the judgeship was assumed by his nephew Aws b. ʿAbd Allāh. Muṭarrif b. ʿAbd Allāh b. al-Shikhkhīr Muṭarrif b. ʿAbd Allāh b. al-Shikhkhīr He was one of the major Successors, and he was one of the companions of ʿImrān b. Ḥuṣayn. He had prayers that were answered. He used to say: No one has been given anything better than intelligence, and people's intellects are according to their time. He said: When a servant's inner and outward states are equal, God says: This is My true servant. He said: When you visit a sick person, try to have him supplicate for you, for he has been stirred—that is, awakened from his heedlessness by his illness—so his supplication is answered because of his brokenness and the softness of his heart. He said: The ugliest thing by which this world is sought is the work of the Hereafter. He said to one of his brothers: If you have a need from me, do not speak to me about it, for I hate to see the humiliation of asking on your face, but write it in a note and present it. He used to say: This death has spoiled the bliss of the people of blessings, so seek a bliss in which there is no death. He said: If I knew when my term would be, I would fear the loss of my mind, but God has bestowed upon His servants heedlessness of death. Were it not for heedlessness, they would not enjoy life, nor would markets be set up among them. When Muṭarrif entered his house, the vessels of his house glorified God with him. He used to live in the desert and come from it to the Friday prayer early. Once he passed by a cemetery and dozed off and slept near the graves. In his sleep he saw the people of the graves at the mouths of their graves, and they said: This is Muṭarrif going to the Friday prayer. He said: I said to them: Do you know Friday from other days? They said: Yes, and we know what the birds say in the air of the sky. He said: I said: And what do they say? They said: They say: Peace, peace, for a righteous day. He used to say: O my brothers, strive in righteous deeds, for if the matter is as we hope from God's mercy, there will be degrees for us in Paradise, and if the matter is severe as we fear, we will not say: Our Lord, bring us out to do righteous deeds other than what we used to do. We will say: We worked but it did not benefit us. He used to supplicate: O God, be pleased with us, and if You are not pleased with us, then pardon us, for the master may pardon the servant while not being pleased with him. Muṭarrif had dug a grave in his house, into which he would descend every day, pray in it, and recite the Qurʾān. Muṭarrif died in al-Baṣrah. He had a station with the caliphs, kings, and princes, and he was one of the most rightly guided people among them. He had prayers that were answered. A man lied about him to one of the princes, and Muṭarrif said: O you, if you are lying, may God hasten your death. The man fell dead on the spot. And God, glorified be He, knows best. Usayd b. Ẓuhayr al-Anṣārī In the days of ʿAbd al-Malik, Usayd b. Ẓuhayr al-Anṣārī died. (Usayd with ḍammah on the hamzah, and Ẓuhayr with ḍammah on the dotted ẓāʾ). In it died ʿUmar b. Abī Salamah, the son of Umm Salamah. In his days died ʿAlqamah b. Waqqāṣ al-Laythī, and he had companionship. Saʿd b. Zayd al-Anṣārī In his days died Saʿd b. Zayd al-Anṣārī, and he was born during the time of the Prophet ﷺ. Salamah b. Umm Salamah In his days died Salamah b. Umm Salamah, the stepson of the Prophet ﷺ. ʿAbd Allāh b. Abī Awfā al-Aslamī In this year died ʿAbd Allāh b. Abī Awfā al-Aslamī, and it is said in the year eighty-seven. He witnessed al-Ḥudaybiyah and Khaybar. Al-Walīd b. ʿUbādah b. al-Ṣāmit al-Anṣārī At the end of his days died al-Walīd b. ʿUbādah b. al-Ṣāmit al-Anṣārī, and he was born at the end of the time of the Prophet ﷺ. In this year died Lāḥiq b. Ḥumayd Abū Mijlaz al-Sadūsī. Abū Umāmah Ṣudayy b. ʿAjlān al-Bāhilī In this year died Abū Umāmah Ṣudayy b. ʿAjlān al-Bāhilī, and ʿAbd Allāh b. Abī Awfā. And ʿAbd Allāh b. al-Ḥārith b. Jazʾ al-Zubaydī In one report, he witnessed the conquest of Egypt and dwelled there. He was the last of the Companions to die in Egypt, and he has hadiths.
Tarikh (al-Tabari) 2357No grade recorded
تولية عمر بن عبد العزيز إمرة المدينة ثُمَّ دَخَلَتْ سَنَةُ سَبْعٍ وَثَمَانِينَ فَفِيهَا عَزَلَ الْوَلِيدُ بْنُ عَبْدِ الْمَلِكِ هِشَامَ بْنَ إِسْمَاعِيلَ عَنْ إِمْرَةِ الْمَدِينَةِ ، وَوَلَّى عَلَيْهَا ابْنَ عَمِّهِ وَزَوْجَ أُخْتِهِ - فَاطِمَةَ بِنْتِ عَبْدِ الْمَلِكِ - عُمَرَ بْنَ عَبْدِ الْعَزِيزِ فَدَخَلَهَا فِي ثَلَاثِينَ بَعِيرًا فِي رَبِيعٍ الْأَوَّلِ مِنْهَا، فَنَزَلَ دَارَ مَرْوَانَ وَجَاءَ النَّاسُ لِلسَّلَامِ عَلَيْهِ - وَعَمْرُهُ إِذْ ذَاكَ خَمْسٌ وَعِشْرُونَ سَنَةً - فَلَمَّا صَلَّى الظَّهْرَ دَعَا عَشَرَةً مِنْ فُقَهَاءِ الْمَدِينَةِ وَهُمْ: عُرْوَةُ بْنُ الزُّبَيْرِ، وَعُبَيْدُ اللَّهِ بْنُ عَبْدِ اللَّهِ بْنِ عَتَبَةُ، وَأَبُو بَكْرِ بْنُ عَبْدِ الرَّحْمَنِ بْنِ الْحَارِثِ بْنِ هِشَامٍ، وَأَبُو بَكْرِ بْنُ سُلَيْمَانَ بْنِ أَبِي خَيْثَمَةَ، وَسُلَيْمَانُ بْنُ يَسَارٍ، وَالْقَاسِمُ بْنُ مُحَمَّدٍ، وَسَالِمُ بْنُ عَبْدِ اللَّهِ بْنِ عُمَرَ، وَأَخُوهُ عُبَيْدُ اللَّهِ بْنُ عَبْدِ اللَّهِ بْنِ عُمَرَ، وَعَبْدُ اللَّهِ بْنُ عَامِرِ بْنِ رَبِيعَةَ، وَخَارِجَةُ بْنُ زَيْدِ بْنِ ثَابِتٍ، فَدَخَلُوا عَلَيْهِ فَجَلَسُوا، فَحَمِدَ اللَّهَ، وَأَثْنَى عَلَيْهِ بِمَا هُوَ أَهْلُهُ، ثُمَّ قَالَ: إِنِّي إِنَّمَا دَعَوْتُكُمْ لِأَمْرٍ تُؤْجَرُونَ عَلَيْهِ، وَتَكُونُونَ فِيهِ أَعْوَانًا عَلَى الْحَقِّ، إِنِّي لَا أُرِيدُ أَنْ أَقْطَعَ أَمْرًا إِلَّا بِرَأْيِكُمْ، أَوْ بِرَأْيِ مَنْ حَضَرَ مِنْكُمْ، فَإِنْ رَأَيْتُمْ أَحَدًا يَتَعَدَّى، أَوْ بَلَغَكُمْ عَنْ عَامِلٍ لِي ظُلَامَةٌ، فَأُحَرِّجُ عَلَى مَنْ بَلَغَهُ ذَلِكَ إِلَّا أَبْلَغَنِي، فَخَرَجُوا مِنْ عِنْدِهِ يَجْزُونَهُ خَيْرًا، وَافْتَرَقُوا عَلَى ذَلِكَ. كتاب الوليد إلى عمر بن عبد العزيز أن يقف هشام بن إسماعيل للناس وَكَتَبَ الْوَلِيدُ إِلَى عُمَرَ بْنِ عَبْدِ الْعَزِيزِ بِأَنْ يُوقِفَ هِشَامَ بْنَ إِسْمَاعِيلَ لِلنَّاسِ عِنْدَ دَارِ مَرْوَانَ، وَكَانَ سَيِّئَ الرَّأْيِ فِيهِ ; لِأَنَّهُ أَسَاءَ إِلَى النَّاسِ بِالْمَدِينَةِ فِي مُدَّةِ وِلَايَتِهِ عَلَيْهِمْ، وَكَانَتْ نَحْوًا مِنْ أَرْبَعِ سِنِينَ، وَلَا سِيَّمَا إِلَى سَعِيدِ بْنِ الْمُسَيَّبِ، وَإِلَى عَلِيِّ بْنِ الْحُسَيْنِ وَأَهْلِ بَيْتِهِ، فَلَمَّا أُوقِفَ لِلنَّاسِ قَالَ هِشَامٌ: مَا أَخَافُ إِلَّا مِنْ سَعِيدٍ وَعَلِيِّ بْنِ الْحُسَيْنِ. فَقَالَ سَعِيدُ بْنُ الْمُسَيَّبِ لِابْنِهِ وَمَوَالِيهِ: لَا يَعْرِضُ مِنْكُمْ أَحَدٌ لِهَذَا الرَّجُلِ، فَإِنِّي تَرَكْتُ ذَلِكَ لِلَّهِ وَلِلرَّحِمِ، وَأَمَّا كَلَامُهُ فَلَا أُكَلِّمُهُ أَبَدًا. وَأَمَّا عَلِيُّ بْنُ الْحُسَيْنِ فَإِنَّهُ مَرَّ بِهِ وَهُوَ مَوْقُوفٌ عِنْدَ دَارِ مَرْوَانَ فَلَمْ يَتَعَرَّضْ لَهُ، وَكَانَ قَدْ تَقَدَّمَ إِلَى خَاصَّتِهِ أَنْ لَا يَعْرِضَ لَهُ أَحَدٌ مِنْهُمْ، فَلَمَّا اجْتَازَ بِهِ عَلِيُّ بْنُ الْحُسَيْنِ وَتَجَاوَزَهُ، نَادَاهُ هِشَامُ بْنُ إِسْمَاعِيلَ فَقَالَ: " اللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَاتِهِ ". غزو مسلمة بن عبد الملك بلاد الروم وَفِي هَذِهِ السَّنَةِ غَزَا مَسْلَمَةُ بْنُ عَبْدِ الْمَلِكِ بِلَادَ الرُّومِ فَقَتَلَ مِنْهُمْ خَلْقًا كَثِيرًا، وَفَتَحَ حُصُونًا كَثِيرَةً، وَغَنِمَ غَنَائِمَ جَمَّةً، وَيُقَالُ: إِنَّ الَّذِي غَزَا بِلَادَ الرُّومِ فِي هَذِهِ السَّنَةِ هِشَامُ بْنُ عَبْدِ الْمَلِكِ، فَفَتَحَ حِصْنَ بِوَلْقَ، وَحِصْنَ الْأَخْرَمِ، وَبُحَيْرَةَ الْفُرْسَانِ، وَحِصْنَ بُولَسَ وَقُمَيْقِمَ، وَقَتَلَ مِنَ الْمُسْتَعْرِبَةِ نَحْوًا مِنْ أَلْفٍ، وَسَبَى ذَرَّارِيَّهُمْ. صُلْحِ قُتَيْبَةَ وَنِيزَكَ وَفِيهَا غَزَا قُتَيْبَةُ بْنُ مُسْلِمٍ بِلَادَ التُّرْكِ، وَصَالَحَهُ مَلِكُهُمْ نَيْزَكُ عَلَى مَالٍ جَزِيلٍ، وَعَلَى أَنْ يُطْلِقَ كُلَّ مَنْ بِبِلَادِهِ مِنْ أُسَارَى الْمُسْلِمِينَ. غزو قتيبة بيكند وَفِيهَا غَزَا قُتَيْبَةُ بِيكَنْدَ فَاجْتَمَعَ لَهُ مِنَ الْأَتْرَاكِ عِنْدَهَا بَشَرٌ كَثِيرٌ وَجَمٌّ غَفِيرٌ، وَهِيَ مِنْ أَعْمَالِ بُخَارَى فَلَمَّا نَزَلَ بِأَرْضِهِمُ اسْتَنْجَدُوا عَلَيْهِ بِأَهْلِ الصَّغْدِ وَمَنْ حَوْلَهُمْ مِنَ الْأَتْرَاكِ، فَأَتَوْهُمُ فِي جَمْعٍ عَظِيمٍ، فَأَخَذُوا عَلَى قُتَيْبَةَ الطُّرُقَ وَالْمَضَايِقَ، فَتَوَاقَفَ هُوَ وَهُمْ قَرِيبًا مِنْ شَهْرَيْنِ، وَهُوَ لَا يَقْدِرُ أَنْ يَبْعَثَ إِلَيْهِمْ رَسُولًا، وَلَا يَأْتِيَهُ مِنْ جِهَتِهِمْ رَسُولٌ، وَأَبْطَأَ خَبَرُهُ عَلَى الْحَجَّاجِ حَتَّى خَافَ عَلَيْهِ، وَأَشْفَقَ عَلَى مَنْ مَعَهُ مِنَ الْمُسْلِمِينَ مِنْ كَثْرَةِ الْأَعْدَاءِ مِنَ التُّرْكِ، فَأَمَرَ النَّاسَ بِالدُّعَاءِ لَهُمْ فِي الْمَسَاجِدِ، وَكَتَبَ بِذَلِكَ إِلَى الْأَمْصَارِ. وَقَدْ كَانَ قُتَيْبَةُ وَمَنْ مَعَهُ مِنَ الْمُسْلِمِينَ يَقْتَتِلُونَ مَعَ التُّرْكِ فِي كُلِّ يَوْمٍ، وَكَانَ لِقُتَيْبَةَ عَيْنٌ مِنَ الْعَجَمِ يُقَالُ لَهُ: تَنْدُرُ، فَأَعْطَاهُ أَهْلُ بُخَارَى مَالًا جَزِيلًا عَلَى أَنْ يَأْتِيَ قُتَيْبَةَ فَيُخَذِّلَهُ عَنْهُمْ، فَجَاءَ إِلَيْهِ فَقَالَ لَهُ: أَخْلِنِي، فَأَخْلَاهُ، فَلَمْ يَبْقَ عِنْدَهُ سِوَى رَجُلٍ يُقَالُ لَهُ: ضِرَارُ بْنُ حُصَيْنٍ، فَقَالَ لَهُ تَنْدُرُ: هَذَا عَامِلٌ يَقْدَمُ عَلَيْكَ سَرِيعًا بِعَزْلِ الْحَجَّاجِ، فَلَوِ انْصَرَفْتَ بِالنَّاسِ إِلَى مَرْوَ. فَقَالَ قُتَيْبَةُ لِمَوْلَاهُ سِيَاهٍ: اضْرِبْ عُنُقَهُ، فَقَتَلَهُ، ثُمَّ قَالَ قُتَيْبَةُ لِضِرَارٍ: لَمْ يَبْقَ أَحَدٌ سَمِعَ هَذَا غَيْرِي وَغَيْرُكَ، وَإِنِّي أُعْطِي اللَّهَ عَهْدًا إِنْ ظَهَرَ هَذَا الْخَبَرُ حَتَّى يَنْقَضِيَ حَرْبُنَا لَأُلْحِقَنَّكَ بِهِ، فَامْلِكْ عَلَيْكَ لِسَانَكَ، فَإِنَّ انْتِشَارَ هَذَا يَفُتُّ فِي أَعْضَادِ النَّاسِ، ثُمَّ نَهَضَ قُتَيْبَةُ فَحَرَّضَ النَّاسَ عَلَى الْحَرْبِ، وَوَقَفَ عَلَى أَصْحَابِ الرَّايَاتِ يُحَرِّضُهُمْ، فَاقْتَتَلَ النَّاسُ قِتَالًا شَدِيدًا، وَأَنْزَلَ اللَّهُ عَلَى الْمُسْلِمِينَ الصَّبْرَ، فَمَا انْتَصَفَ النَّهَارُ حَتَّى أَنْزَلَ اللَّهُ عَلَيْهِمُ النَّصْرَ، فَهُزِمَتِ التُّرْكُ هَزِيمَةً عَظِيمَةً، وَاتَّبَعَهُمُ الْمُسْلِمُونَ يَقْتُلُونَ فِيهِمْ، وَيَأْسِرُونَ مَا شَاءُوا، وَاعْتَصَمَ مَنْ بَقِيَ مِنْهُمْ بِالْمَدِينَةِ، فَأَمَرَ قُتَيْبَةُ الْفَعَلَةُ بِهَدْمِهَا، فَسَأَلُوهُ الصُّلْحَ عَلَى مَالٍ عَظِيمٍ فَصَالَحَهُمْ، وَجَعَلَ عَلَيْهِمْ رَجُلًا مِنْ أَهْلِهِ، وَعِنْدَهُ طَائِفَةٌ مِنَ الْجَيْشِ، ثُمَّ سَارَ رَاجِعًا، فَلَمَّا كَانَ مِنْهُمْ عَلَى خَمْسِ مَرَاحِلَ نَقَضُوا الْعَهْدَ، وَقَتَلُوا الْأَمِيرَ، وَجَدَعُوا أُنُوفَ مَنْ كَانَ مَعَهُ، فَرَجَعَ إِلَيْهِمْ وَحَاصَرَهَا شَهْرًا، وَأَمَرَ النَّقَّابِينَ وَالْفَعَلَةَ فَعَلَّقُوا سُورَهَا عَلَى الْخَشَبِ، وَهُوَ يُرِيدُ أَنْ يُضْرِمَ النَّارَ فِيهَا، فَسَقَطَ السُّورُ، فَقَتَلَ مِنَ الْفِعْلَةِ أَرْبَعِينَ نَفْسًا، فَسَأَلُوهُ الصُّلْحَ فَأَبَى، وَلَمْ يَزَلْ حَتَّى افْتَتَحَهَا، فَقَتَلَ الْمُقَاتِلَةَ، وَسَبَى الذُّرِّيَّةَ وَغَنِمَ الْأَمْوَالَ. وَكَانَ الَّذِي أَلَّبَ عَلَى الْمُسْلِمِينَ رَجُلٌ أَعْوَرُ مِنْهُمْ، فَأُسِرَ فَقَالَ: أَنَا أَفْتَدِي نَفْسِي بِخَمْسَةِ أَثْوَابٍ صِينِيَّةٍ، قِيمَتُهَا أَلْفُ أَلْفٍ، فَأَشَارَ الْأُمَرَاءُ عَلَى قُتَيْبَةَ بِقَبُولِ ذَلِكَ مِنْهُ، فَقَالَ قُتَيْبَةُ: لَا وَاللَّهِ لَا أُرَوِّعُ بِكَ مُسْلِمًا مَرَّةً ثَانِيَةً، وَأَمَرَ بِهِ فَضُرِبَتْ عُنُقُهُ، وَقَدْ غَنِمَ الْمُسْلِمُونَ مِنْ بِيكَنْدَ شَيْئًا كَثِيرًا مِنْ آنِيَةِ الذَّهَبِ وَالْفِضَّةِ وَالْأَصْنَامِ مِنَ الذَّهَبِ، وَكَانَ فِيهَا صَنَمٌ سُبِكَ فَخَرَجَ مِنْهُ مِائَةُ أَلْفٍ وَخَمْسُونَ أَلْفَ دِينَارٍ مِنَ الذَّهَبِ، وَوَجَدُوا فِي خَزَائِنِ الْمَلِكِ أَمْوَالًا كَثِيرَةً وَسِلَاحًا كَثِيرًا وَعِدَدًا مُتَنَوِّعَةً، وَجَوَاهِرَ نَفِيسَةً، وَأَخَذُوا مِنَ السَّبْيِ شَيْئًا كَثِيرًا، فَكَتَبَ قُتَيْبَةُ إِلَى الْحَجَّاجِ فِي أَنْ يُعْطِيَ ذَلِكَ لِلْجُنْدِ، فَأَذِنَ لَهُ فَتَمَوَّلَ الْمُسْلِمُونَ مَالًا كَثِيرًا جِدًّا، وَصَارَتْ لَهُمْ أَسْلِحَةٌ وَعِدَدٌ، وَتَقْوَّوْا عَلَى الْأَعْدَاءِ قُوَّةً عَظِيمَةً، وَلِلَّهِ الْحَمْدُ وَالْمِنَّةُ. من حج بالناس في هذه السنة وَقَدْ حَجَّ بِالنَّاسِ فِي هَذِهِ السَّنَةِ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ نَائِبُ الْمَدِينَةِ، وَقَاضِيهِ بِهَا أَبُو بَكْرِ بْنُ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَزْمٍ، وَعَلَى الْعِرَاقِ وَالْمَشْرِقِ بِكَمَالِهِ الْحَجَّاجُ بْنُ يُوسُفَ الثَّقَفِيُّ، وَنَائِبُهُ عَلَى الْبَصْرَةِ الْجَرَّاحُ بْنُ عَبْدِ اللَّهِ الْحَكَمِيُّ، وَقَاضِيهِ بِهَا عَبْدُ اللَّهِ بْنُ أُذَيْنَةَ، وَعَامِلُهُ عَلَى الْحَرْبِ بِالْكُوفَةِ زِيَادُ بْنُ جَرِيرِ بْنِ عَبْدِ اللَّهِ الْبَجَلِيُّ، وَقَاضِيهِ بِهَا أَبُو بَكْرِ بْنُ أَبِي مُوسَى الْأَشْعَرِيُّ، وَنَائِبُهُ عَلَى خُرَاسَانَ وَأَعْمَالِهَا قُتَيْبَةُ بْنُ مُسْلِمٍ.
✧ Appointment of ʿUmar b. ʿAbd al-ʿAzīz as Governor of Madinah Then the year eighty-seven began. In it al-Walīd b. ʿAbd al-Malik dismissed Hishām b. Ismāʿīl from the governorship of Madinah, and appointed over it his paternal cousin and the husband of his sister — Fāṭimah bt. ʿAbd al-Malik — ʿUmar b. ʿAbd al-ʿAzīz. He entered it on thirty camels in Rabīʿ al-Awwal of that year, and alighted at the residence of Marwān. The people came to greet him — his age then being twenty-five years — and when he had performed the noon prayer he summoned ten of the jurists of Madinah, namely: ʿUrwah b. al-Zubayr, ʿUbayd Allāh b. ʿAbd Allāh b. ʿUtbah, Abū Bakr b. ʿAbd al-Raḥmān b. al-Ḥārith b. Hishām, Abū Bakr b. Sulaymān b. Abī Khaythamah, Sulaymān b. Yasār, al-Qāsim b. Muḥammad, Sālim b. ʿAbd Allāh b. ʿUmar, his brother ʿUbayd Allāh b. ʿAbd Allāh b. ʿUmar, ʿAbd Allāh b. ʿĀmir b. Rabīʿah, and Khārijah b. Zayd b. Thābit. They entered upon him and sat down. He praised God and lauded Him as He deserves, then said: 'I have summoned you only for a matter for which you will be rewarded, and in which you will be helpers of the truth. I do not wish to decide any matter except by your counsel, or by the counsel of whoever of you is present. If you see anyone transgressing, or if you hear of any injustice by one of my agents, I adjure whoever learns of that to inform me.' They departed from him, rewarding him with good, and separated upon that. Al-Walīd's letter to ʿUmar b. ʿAbd al-ʿAzīz to make Hishām b. Ismāʿīl stand for the people Al-Walīd wrote to ʿUmar b. ʿAbd al-ʿAzīz instructing him to make Hishām b. Ismāʿīl stand for the people at the residence of Marwān. He had a bad opinion of him because he had mistreated the people of Madinah during his period of governorship over them, which was about four years, especially toward Saʿīd b. al-Musayyab, and toward ʿAlī b. al-Ḥusayn and his household. When he was made to stand for the people, Hishām said: 'I fear no one but Saʿīd and ʿAlī b. al-Ḥusayn.' Saʿīd b. al-Musayyab said to his son and his clients: 'Let none of you confront this man, for I have left that to God and to kinship. As for speaking to him, I shall never speak to him again.' As for ʿAlī b. al-Ḥusayn, he passed by him while he was standing at the residence of Marwān and did not confront him. He had previously instructed his close associates that none of them should confront him. When ʿAlī b. al-Ḥusayn passed by him and went beyond him, Hishām b. Ismāʿīl called out to him, saying: 'God knows best where to place His message.' Maslamah b. ʿAbd al-Malik's raid into Byzantine territory In this year Maslamah b. ʿAbd al-Malik raided Byzantine territory, killing many of them, conquering many fortresses, and taking abundant spoils. It is said that the one who raided Byzantine territory in this year was Hishām b. ʿAbd al-Malik, and he conquered the fortress of Būlaq, the fortress of al-Akhram, Buḥayrah al-Fursān, the fortress of Būlas, and Qumayqim, and killed about a thousand of the mustaʿribah, and took their offspring captive. The peace agreement between Qutaybah and Nīzak In it Qutaybah b. Muslim raided the land of the Turks, and their king Nīzak made peace with him for substantial wealth, and on condition that he release all Muslim captives in his land. Qutaybah's raid on Baykand In it Qutaybah raided Baykand. A great multitude and huge throng of Turks gathered against him there; it is one of the dependencies of Bukhārā. When he encamped in their land, they sought help against him from the people of al-Ṣughd and the Turks around them, and they came to them in a mighty gathering. They seized the roads and defiles against Qutaybah, and he and they faced each other for nearly two months, while he was unable to send a messenger to them, nor did any messenger come to him from their side. His news was delayed from al-Ḥajjāj until he feared for him, and he was anxious for the Muslims with him because of the great number of enemies among the Turks. He ordered the people to supplicate for them in the mosques, and wrote of that to the garrison cities. Qutaybah and the Muslims with him fought the Turks every day. Qutaybah had a spy from among the non-Arabs called Tandur. The people of Bukhārā gave him substantial wealth on condition that he come to Qutaybah and discourage him from attacking them. He came to him and said: 'Give me privacy.' He gave him privacy, and no one remained with him except a man called Ḍirār b. Ḥuṣayn. Tandur said to him: 'An agent is coming to you soon with the dismissal of al-Ḥajjāj, so if only you would withdraw with the people to Marw.' Qutaybah said to his client Siyāh: 'Strike his neck.' So he killed him. Then Qutaybah said to Ḍirār: 'No one has heard this except me and you. I give God a covenant: if this news emerges before our war is over, I shall surely join you to him. So guard your tongue, for the spread of this would weaken the people's resolve.' Then Qutaybah rose and urged the people to fight, and stood before the standard-bearers encouraging them. The people fought a fierce battle, and God sent down patience upon the Muslims. By mid-day God had sent down victory upon them. The Turks were routed with a mighty rout, and the Muslims pursued them, killing and capturing as they wished. Those of them who remained took refuge in the city. Qutaybah ordered the laborers to demolish it. They sought peace from him for great wealth, so he made peace with them, and placed over them a man from his own people, with a band of the army. Then he departed, returning. When he was five stages away from them, they broke the pact, killed the commander, and mutilated the noses of those with him. He returned to them and besieged it for a month, and ordered the sappers and laborers, and they suspended its wall on timber, intending to set fire to it. The wall collapsed, killing forty of the laborers. They sought peace from him, but he refused, and did not cease until he conquered it, killing the fighting men, taking the offspring captive, and seizing the wealth. The one who incited against the Muslims was a one-eyed man of theirs, and he was captured. He said: 'I shall ransom myself with five Chinese garments worth a million.' The commanders advised Qutaybah to accept that from him. Qutaybah said: 'No, by God, I shall not let you terrify a Muslim a second time.' He ordered him to be struck on the neck, and his neck was struck. The Muslims took from Baykand a great deal of gold and silver vessels, and idols of gold. In it was an idol that was melted down and yielded one hundred and fifty thousand dinars of gold. They found in the king's treasuries much wealth, many weapons, various equipment, and precious jewels, and they took many captives. Qutaybah wrote to al-Ḥajjāj asking that this be given to the troops, and he permitted him. The Muslims acquired very great wealth, and they obtained weapons and equipment, and were greatly strengthened against the enemies. To God belongs praise and favor. Who led the people in pilgrimage this year In this year ʿUmar b. ʿAbd al-ʿAzīz, the governor of Madinah, led the people in pilgrimage, and its judge there was Abū Bakr b. Muḥammad b. ʿAmr b. Ḥazm. Over Iraq and the entire East was al-Ḥajjāj b. Yūsuf al-Thaqafī, and his deputy over al-Baṣrah was al-Jarrāḥ b. ʿAbd Allāh al-Ḥakamī, and its judge there was ʿAbd Allāh b. Udhaynah. His agent for war in al-Kūfah was Ziyād b. Jarīr b. ʿAbd Allāh al-Bajalī, and its judge there was Abū Bakr b. Abī Mūsā al-Ashʿarī. His deputy over Khurāsān and its dependencies was Qutaybah b. Muslim.
Tarikh (al-Tabari) 2358No grade recorded
عُتْبَةُ بْنُ عَبْدٍ السُّلَمِيُّ وَفِي هَذِهِ السَّنَةِ تُوُفِّيَ مِنَ الْأَعْيَانِ: عُتْبَةُ بْنُ عَبْدٍ السُّلَمِيُّ صَحَابِيٌّ جَلِيلٌ، نَزَلَ حِمْصَ، يُرْوَى أَنَّهُ شَهِدَ بَنِي قُرَيْظَةَ، وَعَنِ الْعِرْبَاضِ أَنَّهُ كَانَ يَقُولُ: هُوَ خَيْرٌ مِنِّي ; أَسْلَمَ قَبْلِي بِسَنَةٍ. قَالَ الْوَاقِدِيُّ وَغَيْرُهُ: تُوُفِّيَ فِي هَذِهِ السَّنَةِ. وَقَالَ غَيْرُهُ: بَعْدَ التِّسْعِينَ. وَاللَّهُ أَعْلَمُ. قَالَ أَبُو سَعِيدِ بْنُ الْأَعْرَابِيِّ: كَانَ عُتْبَةُ بْنُ عَبْدٍ السُّلَمِيُّ مِنْ أَهْلِ الصُّفَّةِ، وعَنْ عُتْبَةَ بْنَ عَبْدٍ السُّلَمِيُّ، أَنَّ النَّبِيَّ ﷺ قَالَ: لَوْ أَنَّ رَجُلًا يُجَرُّ عَلَى وَجْهِهِ مِنْ يَوْمِ وُلِدَ إِلَى يَوْمِ يَمُوتُ هَرَمًا فِي مَرْضَاةِ اللَّهِ لَحَقَرَهُ يَوْمَ الْقِيَامَةِ. وعَنْ عُتْبَةَ بْنِ عَبْدٍ السُّلَمِيِّ قَالَ: اشْتَكَيْتُ إِلَى رَسُولِ اللَّهِ ﷺ الْعُرْيَ، فَكَسَانِي خَيْشَتَيْنِ، فَلَقَدْ رَأَيْتُنِي أَلْبَسُهُمَا، وَأَنَا أَكْسَى أَصْحَابِي. الْمِقْدَامُ بْنُ مَعْدِ يَكْرِبَ الْمِقْدَامُ بْنُ مَعْدِ يَكْرِبَ صَحَابِيٌّ جَلِيلٌ، نَزَلَ حِمْصَ أَيْضًا، لَهُ أَحَادِيثُ، وَرَوَى عَنْهُ غَيْرُ وَاحِدٍ مِنَ التَّابِعِينَ، قَالَ مُحَمَّدُ بْنُ سَعْدٍ وَالْفَلَّاسُ وَأَبُو عُبَيْدٍ: تُوُفِّيَ فِي هَذِهِ السَّنَةِ، وَقَالَ غَيْرُهُمْ: تُوُفِّيَ بَعْدَ التِّسْعِينَ، فَاللَّهُ أَعْلَمُ. قَبِيصَةُ بْنُ ذُؤَيْبٍ قَبِيصَةُ بْنُ ذُؤَيْبٍ أَبُو سُفْيَانَ الْخُزَاعِيُّ الْمَدَنِيُّ وُلِدَ عَامَ الْفَتْحِ، وَأُتِيَ بِهِ النَّبِيَّ ﷺ لِيَدْعُوَ لَهُ. رَوَى عَنْ جَمَاعَةٍ كَثِيرَةٍ مِنَ الصَّحَابَةِ، وَأُصِيبَتْ عَيْنُهُ يَوْمَ الْحَرَّةِ، وَكَانَ مِنْ فُقَهَاءِ الْمَدِينَةِ، وَكَانَتْ لَهُ مَنْزِلَةٌ عِنْدَ عَبْدِ الْمَلِكِ، وَيَدْخُلُ عَلَيْهِ بِغَيْرِ إِذَنٍ، وَكَانَ يَقْرَأُ الْكُتُبَ إِذَا وَرَدَتْ مِنَ الْبِلَادِ، ثُمَّ يَدْخُلُ عَلَى عَبْدِ الْمَلِكِ فَيُخْبِرُهُ بِمَا وَرَدَ مِنَ الْبِلَادِ فِيهَا، وَكَانَ صَاحِبَ سِرِّهِ، وَكَانَ لَهُ دَارٌ بِدِمَشْقَ بِبَابِ الْبَرِيدِ، وَتُوُفِّيَ بِدِمَشْقَ. عُرْوَةُ بْنُ الْمُغِيرَةِ بْنِ شُعْبَةَ عُرْوَةُ بْنُ الْمُغِيرَةِ بْنِ شُعْبَةَ وَلِيَ إِمْرَةَ الْكُوفَةِ لِلْحَجَّاجِ، وَكَانَ شَرِيفًا لَبِيبًا مُطَاعًا فِي النَّاسِ، وَكَانَ أَحْوَلَ، تُوُفِّيَ بِالْكُوفَةِ. يَحْيَى بْنُ يَعْمُرَ يَحْيَى بْنُ يَعْمُرَ كَانَ قَاضِيَ مَرْوَ، وَهُوَ أَوَّلُ مَنْ نَقَطَ الْمَصَاحِفَ، وَكَانَ مِنْ فُضَلَاءِ النَّاسِ وَعُلَمَائِهِمْ، وَلَهُ أَحْوَالٌ وَمُعَامَلَاتٌ، وَلَهُ رِوَايَاتٌ، وَكَانَ أَحَدَ الْفُصَحَاءِ، أَخَذَ الْعَرَبِيَّةَ عَنْ أَبِي الْأَسْوَدِ الدُّؤَلِيِّ. شُرَيْحُ بْنُ الْحَارِثِ بْنِ قَيْسٍ شُرَيْحُ بْنُ الْحَارِثِ بْنِ قَيْسٍ الْقَاضِي أَدْرَكَ الْجَاهِلِيَّةَ، وَاسْتَقْضَاهُ عُمَرُ عَلَى الْكُوفَةِ، فَمَكَثَ بِهَا قَاضِيًا خَمْسًا وَسِتِّينَ سَنَةً، وَكَانَ عَالِمًا عَادِلًا كَثِيرَ الْخَيْرِ، حَسَنَ الْأَخْلَاقِ، فِيهِ دُعَابَةٌ كَثِيرَةٌ، وَكَانَ كَوْسَجًا لَا شَعْرَ بِوَجْهِهِ وَكَذَلِكَ كَانَ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ، وَالْأَحْنَفُ بْنُ قَيْسٍ، وَقَيْسُ بْنُ عُبَادَةَ. وَقَدْ تَرْجَمْنَاهُ فِي " التَّكْمِيلِ " بِمَا فِيهِ كِفَايَةٌ، وَقَدِ اخْتُلِفَ فِي نَسَبِهِ وَسِنِّهِ وَعَامِ وَفَاتِهِ عَلَى أَقْوَالٍ، وَرَجَّحَ ابْنُ خَلِّكَانَ وَفَاتَهُ فِي هَذِهِ السَّنَةِ. وَاللَّهُ أَعْلَمُ. أَبُو سَعْدٍ الْقُرَشِيُّ نَوْفَلُ بْنُ مُسَاحِقِ بْنِ عَبْدِ اللَّهِ بْنِ مَخْرَمَةَ، أَبُو سَعْدٍ الْقُرَشِيُّ : قَالَ: مُصْعَبُ بْنُ عَبْدِ اللَّهِ، قَالَ: كَانَ نَوْفَلُ بْنُ مُسَاحِقٍ مِنْ أَشْرَافِ قُرَيْشٍ، وَكَانَتْ لَهُ نَاجِيَةٌ مِنَ الْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ، وَكَانَ الْوَلِيدُ يُعْجِبُهُ الْحَمَّامُ وَيَتَّخِذُهُ لَهُ وَيَطِيرُ لَهُ، فَأُدْخِلَ نَوْفَلٌ عَلَيْهِ وَهُوَ عِنْدُ الْحَمَّامِ، فَقَالَ لَهُ الْوَلِيدُ: إِنِّي خَصَصْتُكَ بِهَذَا الْمَدْخَلِ لِأُنْسَى بِكَ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، وَاللَّهِ إِنَّكَ مَا خَصَصْتِنِي وَلَكِنَّ خَسَسْتَنِي، إِنَّمَا هَذِهِ عَوْرَةٌ، وَلَيْسَ مِثْلِي يَدْخُلُ عَلَى مِثْلِ هَذَا. فَسَيَّرَهُ [إِلَى] الْمَدِينَةِ وَغَضِبَ عَلَيْهِ. وَكَانَ يَلِي الْمَسَاعِيَ، فَأَخَذَهُ بَعْضُ الْأُمَرَاءِ فِي الْحِسَابِ. فَقَالَ: أَيْنَ الْغَنَمُ؟ قَالَ: أَكَلْنَاهَا بِالْخُبْزِ، قَالَ: فَأَيْنَ الْإِبِلُ؟ قَالَ: حَمَلْنَا عَلَيْهَا الرِّحَالَ. وَكَانَ لَا يَرْفَعُ لِلْأُمَرَاءِ مِنَ الْمَسَاعِي شَيْئًا يُقَسِّمُهَا وَيُطْعِمُهَا، وَكَانَ ابْنُهُ مِنْ بَعْدِهِ سَعْدُ بْنُ نَوْفَلٍ يَسْعَى عَلَى الصَّدَقَاتِ.
✧ ʿUtbah b. ʿAbd al-Sulamī In this year, among the notables, died: ʿUtbah b. ʿAbd al-Sulamī A noble Companion, he settled in Homs. It is narrated that he witnessed [the campaign against] Banū Qurayẓah. On the authority of al-ʿIrbāḍ, he used to say: "He is better than I; he accepted Islam a year before me." Al-Wāqidī and others said: He died in this year. Others said: after the ninetieth. And Allah knows best. Abū Saʿīd b. al-Aʿrābī said: ʿUtbah b. ʿAbd al-Sulamī was one of the People of the Ṣuffah. On the authority of ʿUtbah b. ʿAbd al-Sulamī, that the Prophet ﷺ said: "If a man were to be dragged on his face from the day he was born to the day he dies, aged, in the pleasure of Allah, he would deem it insignificant on the Day of Resurrection." On the authority of ʿUtbah b. ʿAbd al-Sulamī, he said: I complained to the Messenger of Allah ﷺ of nakedness, and he clothed me with two coarse garments. I saw myself wearing them, and I was the most clothed of my companions. Al-Miqdām b. Maʿdīkarib Al-Miqdām b. Maʿdīkarib, a noble Companion, also settled in Homs. He has hadiths, and more than one of the Successors narrated from him. Muḥammad b. Saʿd, al-Fallās, and Abū ʿUbayd said: He died in this year. Others said: He died after the ninetieth. And Allah knows best. Qabīṣah b. Dhuʾayb Qabīṣah b. Dhuʾayb, Abū Sufyān al-Khuzāʿī al-Madanī He was born in the year of the conquest, and he was brought to the Prophet ﷺ so that he might supplicate for him. He narrated from a large group of the Companions. His eye was injured on the day of al-Ḥarrah. He was one of the jurists of Medina, and he had a position with ʿAbd al-Malik, and he would enter upon him without permission. He used to read the letters when they arrived from the provinces, then he would enter upon ʿAbd al-Malik and inform him of what had arrived from the provinces in them. He was the keeper of his secret. He had a house in Damascus at the Bāb al-Barīd, and he died in Damascus. ʿUrwah b. al-Mughīrah b. Shuʿbah ʿUrwah b. al-Mughīrah b. Shuʿbah He held the governorship of Kufa for al-Ḥajjāj. He was noble, intelligent, and obeyed among the people. He was cross-eyed. He died in Kufa. Yaḥyā b. Yaʿmur Yaḥyā b. Yaʿmur He was the judge of Marw, and he was the first to dot the muṣḥafs. He was one of the virtuous and learned people. He had spiritual states and dealings, and he had narrations. He was one of the eloquent ones, and he took Arabic grammar from Abū al-Aswad al-Duʾalī. Shurayḥ b. al-Ḥārith b. Qays Shurayḥ b. al-Ḥārith b. Qays, the judge He lived into the pre-Islamic era. ʿUmar appointed him as judge over Kufa, and he remained there as judge for sixty-five years. He was knowledgeable, just, abundant in goodness, of excellent character, and he had much jesting. He was beardless, with no hair on his face, as were also ʿAbd Allāh b. al-Zubayr, al-Aḥnaf b. Qays, and Qays b. ʿUbādah. We have written his biography in "al-Takmīl" with what suffices. There is disagreement about his lineage, age, and year of death according to various statements, and Ibn Khallikān gave weight to his death in this year. And Allah knows best. Abū Saʿd al-Qurashī Nawfal b. Musāḥiq b. ʿAbd Allāh b. Makhramah, Abū Saʿd al-Qurashī: Muṣʿab b. ʿAbd Allāh said: Nawfal b. Musāḥiq was one of the nobles of Quraysh. He had a special favor from al-Walīd b. ʿAbd al-Malik, and al-Walīd was fond of the bathhouse and had one made for himself and would fly to it. Nawfal was brought in to him while he was at the bathhouse. Al-Walīd said to him: "I have singled you out for this entrance so that I may be refreshed by your company." He said: "O Commander of the Faithful, by Allah, you have not singled me out, but you have debased me. This is a private place, and someone like me should not enter upon someone like this." So he sent him [to] Medina and was angry with him. He used to oversee the collection of taxes. One of the governors took him to account. He said: "Where are the sheep?" He said: "We ate them with bread." He said: "Where are the camels?" He said: "We loaded the saddles on them." He used not to set aside anything for the governors from the taxes, dividing it and feeding it. His son after him, Saʿd b. Nawfal, used to oversee the alms.
Tarikh (al-Tabari) 2359No grade recorded
فتح طوانة من بلد الروم ثُمَّ دَخَلَتْ سَنَةُ ثَمَانٍ وَثَمَانِينَ فِيهَا غَزَا الصَّائِفَةَ مَسْلَمَةُ بْنُ عَبْدِ الْمَلِكِ وَابْنُ أَخِيهِ الْعَبَّاسُ بْنُ الْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ، فَافْتَتَحَا بِمَنْ مَعَهُمَا مِنَ الْمُسْلِمِينَ حِصْنَ طُوَانَةَ فِي جُمَادَى مِنْ هَذِهِ السَّنَةِ، وَكَانَ حِصْنًا مَنِيعًا اقْتَتَلَ النَّاسُ عِنْدَهُ قِتَالًا عَظِيمًا، ثُمَّ حَمَلَ الْمُسْلِمُونَ عَلَى النَّصَارَى، فَهَزَمُوهُمْ حَتَّى أَدْخَلُوهُمُ الْكَنِيسَةَ، ثُمَّ خَرَجَتِ النَّصَارَى فَحَمَلُوا عَلَى الْمُسْلِمِينَ، فَانْهَزَمَ الْمُسْلِمُونَ، وَلَمْ يَبْقَ أَحَدٌ مِنْهُمْ فِي مَوْقِفِهِ إِلَّا الْعَبَّاسُ بْنُ الْوَلِيدِ، وَمَعَهُ ابْنُ مُحَيْرِيزٍ الْجُمَحِيُّ، فَقَالَ الْعَبَّاسُ لِابْنِ مُحَيْرِيزٍ: أَيْنَ قُرَّاءُ الْقُرْآنِ الَّذِينَ يُرِيدُونَ وَجْهَ اللَّهِ عَزَّ وَجَلَّ؟ فَقَالَ: نَادِهِمْ يَأْتُوكَ. فَنَادَى: يَا أَهْلَ الْقُرْآنِ. فَتَرَاجَعَ النَّاسُ، فَحَمَلُوا عَلَى النَّصَارَى فَكَسَرُوهُمْ، وَلَجَأُوا إِلَى الْحِصْنِ، فَحَاصَرُوهُمْ حَتَّى فَتَحُوهُ. عمارة مسجد النبي ﷺ وَذَكَرَ ابْنُ جَرِيرٍ أَنَّ فِي شَهْرِ رَبِيعٍ الْأَوَّلِ مِنْ هَذِهِ السَّنَةِ قَدِمَ كِتَابُ الْوَلِيدِ عَلَى عُمَرَ بْنِ عَبْدِ الْعَزِيزِ بِالْمَدِينَةِ، يَأْمُرُهُ بِهَدْمِ الْمَسْجِدِ النَّبَوِيِّ، وَإِضَافَةِ حُجَرِ أَزْوَاجِ رَسُولِ اللَّهِ ﷺ فِيهِ ، وَأَنْ يُوَسِّعَهُ مِنْ قِبْلَتِهِ وَسَائِرِ نَوَاحِيهِ، حَتَّى يَكُونَ مِائَتَيْ ذِرَاعٍ فِي مِائَتَيْ ذِرَاعٍ، فَمَنْ بَاعَكَ مِلْكَهُ فَاشْتَرِ مِنْهُ، وَإِلَّا فَقَوِّمْهُ لَهُ قِيمَةَ عَدْلٍ، ثُمَّ اهْدِمْ، وَادْفَعْ إِلَيْهِمْ أَثْمَانَ بُيُوتِهِمْ، فَإِنَّ لَكَ فِي ذَلِكَ سَلَفَ صِدْقٍ; عُمَرَ وَعُثْمَانَ. فَجَمَعَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ وُجُوهَ النَّاسِ، وَالْفُقَهَاءَ الْعَشَرَةَ أَهْلَ الْمَدِينَةِ، وَقَرَأَ عَلَيْهِمْ كِتَابَ الْوَلِيدِ، فَشَقَّ عَلَيْهِمْ ذَلِكَ وَقَالُوا: هَذِهِ حُجَرٌ قَصِيرَةُ السُّقُوفِ، وَسُقُوفُهَا مِنْ جَرِيدِ النَّخْلِ، وَحِيطَانُهَا مِنَ اللَّبِنِ، وَعَلَى أَبْوَابِهَا الْمُسُوحُ، وَتَرْكُهَا عَلَى حَالِهَا أَوْلَى; لِيَنْظُرَ إِلَيْهَا الْحُجَّاجُ وَالزُّوَّارُ وَالْمُسَافِرُونَ، وَإِلَى بُيُوتِ النَّبِيِّ ﷺ فَيَنْتَفِعُوا بِذَلِكَ وَيَعْتَبِرُوا بِهِ، وَيَكُونَ ذَلِكَ أَدْعَى لَهُمْ إِلَى الزُّهْدِ فِي الدُّنْيَا، فَلَا يُعَمِّرُونَ فِيهَا إِلَّا بِقَدْرِ الْحَاجَةِ، وَهُوَ مَا يَسْتُرُ وَيُكِنُّ، وَيَعْرِفُونَ أَنَّ هَذَا الْبُنْيَانَ الْعَالِيَ إِنَّمَا هُوَ مِنْ أَفْعَالِ الْفَرَاعِنَةِ وَالْأَكَاسِرَةِ، وَكُلِّ طَوِيلِ الْأَمَلِ رَاغِبٍ فِي الدُّنْيَا وَفِي الْخُلُودِ فِيهَا. فَعِنْدَ ذَلِكَ كَتَبَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ إِلَى الْوَلِيدِ بِمَا أَجْمَعَ عَلَيْهِ الْفُقَهَاءُ الْعَشَرَةُ الْمُتَقَدِّمُ ذِكْرُهُمْ، فَأَرْسَلَ إِلَيْهِ يَأْمُرُهُ بِالْخَرَابِ وَبِنَاءِ الْمَسْجِدِ عَلَى مَا ذَكَرَ، وَأَنْ يُعَلِّيَ سُقُوفَهُ، فَلَمْ يَجِدْ عُمَرُ بُدًّا مِنْ هَدْمِهَا، وَلَمَّا شَرَعُوا فِي الْهَدْمِ صَاحَ الْأَشْرَافُ وَوُجُوهُ النَّاسِ مِنْ بَنِي هَاشِمٍ وَغَيْرِهِمْ، وَتَبَاكَوْا مِثْلَ يَوْمِ مَاتَ النَّبِيُّ ﷺ، فَأَجَابَ مَنْ لَهُ مِلْكٌ مُتَاخِمٌ لِلْمَسْجِدِ لِلْبَيْعِ فَاشْتَرَى مِنْهُمْ، وَشَرَعَ فِي بِنَائِهِ، وَشَمَّرَ عَنْ إِزَارِهِ، وَاجْتَهَدَ فِي ذَلِكَ، وَجَاءَتْهُ فُعُولٌ كَثِيرَةٌ مِنْ قِبَلِ الْوَلِيدِ، فَأَدْخَلَ فِيهِ الْحُجْرَةَ النَّبَوِيَّةَ، حُجْرَةَ عَائِشَةَ، فَدَخَلَ الْقَبْرُ فِي الْمَسْجِدِ، وَكَانَتْ حَدَّهُ مِنَ الشَّرْقِ، وَسَائِرُ حُجَرِ أُمَّهَاتِ الْمُؤْمِنِينَ، كَمَا أَمَرَ الْوَلِيدُ. وَرُوِّينَا أَنَّهُمْ لَمَّا حَفَرُوا الْحَائِطَ الشَّرْقِيَّ مِنْ حُجْرَةِ عَائِشَةَ بَدَتْ لَهُمْ قَدَمٌ، فَخَشُوا أَنْ تَكُونَ قَدَمَ النَّبِيِّ ﷺ حَتَّى تَحَقَّقُوا أَنَّهَا قَدَمُ عُمَرَ بْنِ الْخَطَّابِ ؓ. وَيُحْكَى أَنَّ سَعِيدَ بْنَ الْمُسَيِّبِ أَنْكَرَ إِدْخَالَ حُجْرَةِ عَائِشَةَ فِي الْمَسْجِدِ، كَأَنَّهُ خَشِيَ أَنْ يُتَّخَذَ الْقَبْرُ مَسْجِدًا، وَاللَّهُ أَعْلَمُ. ذِكْرُ مَا عَمِلَ الْوَلِيدُ مِنَ الْمَعْرُوفِ وَكَتَبَ الْوَلِيدُ إِلَى عُمَرَ بْنِ عَبْدِ الْعَزِيزِ أَنْ يَحْفِرَ الْفَوَّارَةَ بِالْمَدِينَةِ، وَأَنْ يُجْرِيَ مَاءَهَا، فَفَعَلَ، وَأَمَرَهُ أَنْ يَحْفِرَ الْآبَارَ، وَأَنْ يُسَهِّلَ الطُّرُقَ وَالثَّنَايَا، وَسَاقَ إِلَى الْفَوَّارَةِ الْمَاءَ مِنْ ظَاهِرِ الْمَدِينَةِ، وَالْفَوَّارَةُ بُنِيَتْ فِي ظَاهِرِ الْمَسْجِدِ، عِنْدَ بُقْعَةٍ رَآهَا فَأَعْجَبَتْهُ. غزو قتيبة بن مسلم ملك الترك كورمغانون وَفِيهَا غَزَا قُتَيْبَةُ بْنُ مُسْلِمٍ مَلِكَ التُّرْكِ كُورْمَغَانُونَ ابْنَ أُخْتِ مَلِكِ الصِّينِ، وَمَعَهُ مِائَتَا أَلْفِ مُقَاتِلٍ مِنْ أَهْلِ الصُّغْدِ وَفَرْغَانَةَ وَغَيْرِهِمْ، فَاقْتَتَلُوا قِتَالًا شَدِيدًا وَكَانَ مَعَ قُتَيْبَةَ نَيْزَكُ مَلِكُ التُّرْكِ مَأْسُورًا، فَكَسَرَهُمْ قُتَيْبَةُ بْنُ مُسْلِمٍ، وَغَنِمَ مِنْ أَمْوَالِهِمْ شَيْئًا كَثِيرًا، وَقَتَلَ مِنْهُمْ خَلْقًا وَسَبَى وَأَسَرَ. من حج بالناس في هذه السنة وَفِيهَا حَجَّ بِالنَّاسِ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ وَمَعَهُ جَمَاعَاتٌ مِنْ أَشْرَافِ قُرَيْشٍ، فَلَمَّا كَانَ بِالتَّنْعِيمِ لَقِيَهُ طَائِفَةٌ مِنْ أَهْلِ مَكَّةَ، فَأَخْبَرُوهُ عَنْ قِلَّةِ الْمَاءِ بِمَكَّةَ لِقِلَّةِ الْمَطَرِ، فَقَالَ لِأَصْحَابِهِ: أَلَا نَسْتَمْطِرُ؟ فَدَعَا وَدَعَا النَّاسُ، فَمَا زَالُوا يَدْعُونَ حَتَّى سُقُوا، وَدَخَلُوا مَكَّةَ وَمَعَهُمُ الْمَطَرُ، وَجَاءَ سَيْلٌ عَظِيمٌ حَتَّى خَافَ أَهْلُ مَكَّةَ مِنْ شِدَّةِ الْمَطَرِ، وَمُطِرَتْ عَرَفَةُ وَمُزْدَلِفَةُ وَمِنًى، وَأَخْصَبَتِ الْأَرْضُ هَذِهِ السَّنَةَ خِصْبًا عَظِيمًا بِمَكَّةَ وَمَا حَوْلَهَا، وَذَلِكَ بِبَرَكَةِ دُعَاءِ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ وَمَنْ كَانَ مَعَهُ مِنَ الصَّالِحِينَ. وَكَانَ النُّوَّابُ عَلَى الْبُلْدَانِ فِي هَذِهِ السَّنَةِ هُمُ الَّذِينَ كَانُوا قَبْلَهَا. حبس المجذومين وَفِي هَذِهِ السَّنَةِ حَبَسَ الْوَلِيدُ الْمُجَذَّمِينَ أَنْ يَخْرُجُوا عَلَى النَّاسِ، وَأَجْرَى عَلَيْهِمْ أَرْزَاقًا. بناء مسجد دمشق وَفِي هَذِهِ السَّنَةِ بَنَى الْوَلِيدُ مَسْجِدَ دِمَشْقَ فَأَنْفَقَ عَلَيْهِ مَالًا عَظِيمًا. عَنْ عَمْرِو بْنِ مُهَاجِرٍ، وَكَانَ عَلَى بَيْتِ مَالِ الْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ، أَنَّهُمْ حَسِبُوا مَا أُنْفِقَ عَلَى الْكَرْمَةِ الَّتِي فِي قِبْلَةِ مَسْجِدِ دِمَشْقَ فَكَانَتْ سَبْعِينَ أَلْفَ دِينَارٍ. قَالَ أَبُو قُصَيٍّ: وَحَسِبُوا مَا أَنْفَقَ عَلَى مَسْجِدِ دِمَشْقَ، وَكَانَ أَرْبَعُمِائَةِ صُنْدُوقٍ، فِي كُلِّ صُنْدُوقٍ ثَمَانِيَةٌ وَعِشْرُونَ أَلْفَ دِينَارٍ. قَالَ أَبُو قُصَيٍّ: وَأَتَاهُ حَرَسَتْهُ فَقَالُوا: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّ أَهْلَ دِمَشْقَ يَتَحَدَّثُونَ أَنَّ الْوَلِيدَ أَنْفَقَ الْأَمْوَالَ فِي غَيْرِ حَقِّهَا، فَنَادَى: الصَّلَاةُ جَامِعَةٌ، وَخَطَبَ النَّاسَ فَقَالَ: إِنَّهُ بَلَّغَنِي حَرَسَتِي أَنَّكُمْ تَقُولُونَ إِنَّ الْوَلِيدَ أَنْفَقَ الْأَمْوَالَ فِي غَيْرِ حَقِّهَا، أَلَّا يَا عُمَرَ بْنَ مُهَاجِرٍ قُمْ فَأَحْضِرْ مَا قِبَلَكَ مِنَ الْأَمْوَالِ مِنْ بَيْتِ الْمَالِ، قَالَ: فَأَتَتِ الْبِغَالُ تَحْمِلُ الْمَالَ، وَتَصُبُّ فِي الْقِبْلَةِ عَلَى الْأَنْطَاعِ حَتَّى لَمْ يُبْصِرْ مَنْ فِي الشَّامِ مَنْ فِي الْقِبْلَةِ، وَلَا مَنْ فِي الْقِبْلَةِ مَنْ فِي الشَّامِ، وَأَتَتِ الْمَوَازِينُ - يَعْنِي الْقَبَابِينُ فَوُزِنَتِ الْأَمْوَالُ، وَقَالَ لِصَاحِبِ الدِّيوَانِ: أَحْضِرْ مَنْ قِبَلَكَ مِمَّنْ يَأْخُذُ رِزْقَنَا، فَوَجَدُوا ثَلَاثَمِائَةِ أَلْفِ أَلْفٍ فِي جَمِيعِ الْأَمْصَارِ، وَحَسَبُوا مَا يُصِيبُهُمْ فَوُجِدَ عِنْدَهُ رِزْقُ ثَلَاثِ سِنِينَ، فَفَرِحَ النَّاسُ وَكَبَّرُوا وَحَمِدُوا اللَّهَ -عَزَّ وَجَلَّ- وَقَالَ: إِلَى مَا تَذْهَبُ هَذِهِ الثَّلَاثُ سِنِينَ قَدْ أَتَانَا اللَّهُ بِمِثْلِهِ وَمِثْلِهِ، أَلَّا وَأَنِّي إِنَّمَا رَأَيْتُكُمْ يَا أَهْلَ الشَّامِ تَفْخَرُونَ عَلَى النَّاسِ بِأَرْبَعِ خِصَالٍ فَأَحْبَبْتُ أَنْ يَكُونَ مَسْجِدُكُمُ الْخَامِسَ، تَفْخَرُونَ عَلَى النَّاسِ بِمَائِكُمْ، وَهَوَائِكُمْ، وَفَاكِهَتِكُمْ، وَحَمَّامَاتِكُمْ، فَأَحْبَبْتُ أَنْ يَكُونَ مَسْجِدُكُمُ الْخَامِسَ، فَاحْمَدُوا اللَّهَ تَعَالَى فَانْصَرَفُوا وَهُمْ شَاكِرِينَ [دَاعِينَ]. وَقَدْ حَكَى مُحَمَّدُ بْنُ عَبْدِ الْمَلِكِ الْهَمْدَانِيُّ، أَنَّ الْجَاحِظَ حَكَى عَنْ بَعْضِ السَّلَفِ أَنَّهُ قَالَ: مَا يَجُوزُ أَنْ يَكُونَ أَحَدٌ أَشَدُّ شَوْقًا إِلَى الْجَنَّةِ مِنْ أَهْلِ دِمَشْقَ لِمَا يَرَوْنَ مِنْ حُسْنِ مَسْجِدِهِمْ. قَالَ: وَدَخَلَهُ الْمَأْمُونُ وَمَعَهُ الْمُعْتَصِمُ وَيَحْيَى بْنُ أَكْثَمَ، فَقَالَ الْمَأْمُونُ: أَيُّ شَيْءٍ يُعْجِبُكُمْ مِنْ هَذَا الْمَسْجِدِ؟ فَقَالَ الْمُعْتَصِمُ: ذَهَبُهُ فَإِنَّا نَصْنَعُهُ فَلَا تَمْضِي عِشْرُونَ سَنَةً حَتَّى يَتَحَوَّلَ، وَهَذَا بِحَالِهِ كَأَنَّ الصَّانِعَ قَدْ فَرَغَ مِنْهُ الْآنَ، فَقَالَ: مَا أَعْجَبَنِي هَذَا، فَقَالَ يَحْيَى بْنُ أَكْثَمَ: الَّذِي أَعْجَبَكَ يَا أَمِيرَ الْمُؤْمِنِينَ تَأْلِيفُ رُخَامِهِ فَإِنَّ فِيهِ عُقُودًا مَا يُرَى مِثْلُهَا، قَالَ: كَلَّا، بَلْ أَعْجَبَنِي أَنَّهُ شَيْءٌ عَلَى غَيْرِ مِثَالٍ شُوهِدَ. قَالَ: وَأَمَرَ الْوَلِيدُ أَنْ يُسْقَفَ بِالرَّصَاصِ، فَطَلَبَ مِنْ كُلِّ الْبِلَادِ، وَبَقِيَتْ قِطْعَةٌ لَمْ يُوجَدْ لَهَا رَصَاصٌ إِلَّا عِنْدَ امْرَأَةٍ، فَأَبَتْ أَنْ تَبِيعَهُ إِلَّا بِوَزْنِهِ ذَهَبًا، فَقَالَ: اشْتَرَوْهُ مِنْهَا وَلَوْ بِوَزْنِهِ مَرَّتَيْنِ، فَفَعَلُوا وَوَزَنُوا مِثْلَهُ، فَلَمَّا قَبَضَتْهُ قَالَتْ: إِنِّي ظَنَنْتُ مَنْ صَاحِبِكُمْ أَنَّهُ يَظْلِمُ النَّاسَ فِي بِنَائِهِ فَلَمَّا رَأَيْتُ إِنْصَافَهُ رَدَدْتُ الثَّمَنَ. فَلَمَّا بَلَغَ ذَلِكَ الْوَلِيدَ أَمَرَ أَنْ يُكْتَبَ عَلَى صَفَائِحِ الْمَرْأَةِ لِلَّهِ، وَلَمْ يُدْخِلْهُ فِيمَا عَمِلَهُ، وَفِيمَا كَتَبَ عَلَيْهِ اسْمَهُ. قَالَ مُحَمَّدُ بْنُ عَبْدِ الْمَلِكِ: وَقَدْ قِيلَ إِنَّهُ أَنْفَقَ عَلَيْهِ خَرَاجَ الدُّنْيَا ثَلَاثَ مَرَّاتٍ، وَأَنَّهُ بَلَغَ ثَمَنَ الْبَقْلِ الَّذِي أَكَلَهُ الصُّنَّاعُ فِيهِ سِتَّةَ آلَافِ دِينَارٍ، وَكَانَ فِيهِ سِتُّمِائَةِ سِلْسِلَةِ ذَهَبٍ، فَلَمْ يَقْدِرْ أَحَدٌ أَنْ يُصَلِّيَ فِيهِ لِعِظَمِ شُعَاعِهَا فَدُخِّنَتْ. وَعَمِلَ هَذَا الْجَامِعَ فِي تِسْعِ سِنِينَ. وَقَالَ مُوسَى بْنُ حَمَّادٍ الْبَرْبَرِيُّ: رَأَيْتُ فِي مَسْجِدِ دِمَشْقَ كِتَابًا بِالذَّهَبِ فِي الزُّجَاجِ مَحْفُورًا عَلَيْهِ سُورَةُ "أَلْهَاكُمْ التَّكَاثُرُ" إِلَى آخِرِهَا، وَرَأَيْتُ جَوْهَرَةً حَمْرَاءَ مُلْصَقَةً فِي قَافِ الْمَقَابِرِ، فَسَأَلَتْ عَنْ ذَلِكَ، فَقِيلَ لِي: كَانَ لِلْوَلِيدِ ابْنَةٌ وَلَهَا هَذِهِ الْجَوْهَرَةُ، وَكَانَتْ ابْنَةً نَفِيسَةً فَمَاتَتْ، فَأَمَرَتْ أُمُّهَا أَنْ تُدْفَنَ هَذِهِ الْجَوْهَرَةُ مَعَهَا فِي قَبْرِهَا، فَأَمَرَ الْوَلِيدُ بِهَا فَصُيِّرَتْ فِي قَافِ الْمَقَابِرِ مَنْ أَلْهَاكُمْ التَّكَاثُرُ، ثُمَّ حَلَفَ لِأُمِّهَا أَنَّهُ قَدْ أَوْدَعَهَا فِي الْمَقَابِرِ فَسَكَتَتْ.
✧ The Conquest of Tyana in the Land of the Romans Then the year eighty-eight began. In it Maslamah b. ʿAbd al-Malik and his nephew al-ʿAbbās b. al-Walīd b. ʿAbd al-Malik raided the summer expedition, and together with the Muslims who were with them, they conquered the fortress of Tyana in Jumādā of this year. It was an impregnable fortress at which the people fought a great battle. Then the Muslims charged the Christians and routed them until they drove them into the church. Then the Christians came out and charged the Muslims, and the Muslims were defeated, and none of them remained in his position except al-ʿAbbās b. al-Walīd, and with him Ibn Muḥayrīz al-Jumaḥī. Al-ʿAbbās said to Ibn Muḥayrīz: "Where are the reciters of the Qurʾān who seek the face of God, mighty and glorious?" He said: "Call them, and they will come to you." So he called out: "O people of the Qurʾān!" The people returned, and they charged the Christians and broke them, and they took refuge in the fortress. They besieged them until they conquered it. The Construction of the Prophet's Mosque ﷺ Ibn Jarīr mentioned that in the month of Rabīʿ al-Awwal of this year the letter of al-Walīd came to ʿUmar b. ʿAbd al-ʿAzīz in Madinah, commanding him to demolish the Prophet's Mosque, to incorporate the rooms of the wives of the Messenger of God ﷺ into it, and to expand it from its qiblah and all its sides, so that it would be two hundred cubits by two hundred cubits. Whoever sells you his property, buy it from him; otherwise, assess it for him at a fair value, then demolish and pay them the prices of their houses, for in that you have a righteous precedent in ʿUmar and ʿUthmān. So ʿUmar b. ʿAbd al-ʿAzīz gathered the notable people and the ten jurists of the people of Madinah, and he read to them the letter of al-Walīd. That distressed them, and they said: "These are rooms with low ceilings, their roofs are of palm branches, their walls are of mud brick, and on their doors are haircloths. Leaving them as they are is better, so that pilgrims, visitors, and travelers may look at them and at the houses of the Prophet ﷺ and benefit from that and take admonition from it, and that would be more conducive for them to renunciation of this world, so that they do not build in it except as needed, which is what covers and shelters, and they will know that this lofty building is only among the deeds of the Pharaohs and the Khosroes and every one of far-reaching hopes who desires this world and immortality in it." At that point ʿUmar b. ʿAbd al-ʿAzīz wrote to al-Walīd with what the ten jurists whose mention has preceded had agreed upon. Then al-Walīd sent to him commanding the demolition and the building of the mosque as he had mentioned, and that he should raise its roofs. ʿUmar found no alternative to demolishing them. When they began the demolition, the nobles and the notable people of Banū Hāshim and others cried out and wept like the day the Prophet ﷺ died. Those who owned property adjacent to the mosque responded to the sale, and he bought from them, and he set about its construction. He tucked up his garment and exerted himself in that. Many workers came to him from al-Walīd's direction. He incorporated into it the Prophetic chamber, the chamber of ʿĀʾishah, so the grave entered the mosque, and its boundary was on the east, and the rest of the chambers of the Mothers of the Believers, as al-Walīd had commanded. It was related to us that when they dug the eastern wall of ʿĀʾishah's chamber, a foot appeared to them, and they feared it might be the foot of the Prophet ﷺ until they ascertained that it was the foot of ʿUmar b. al-Khaṭṭāb ؓ. It is related that Saʿīd b. al-Musayyib objected to incorporating ʿĀʾishah's chamber into the mosque, as if he feared the grave would be taken as a mosque, and God knows best. An Account of the Good Deeds al-Walīd Did Al-Walīd wrote to ʿUmar b. ʿAbd al-ʿAzīz to dig the fountain in Madinah and to make its water flow, and he did so. He commanded him to dig wells and to make the roads and mountain passes easy. He brought water to the fountain from outside Madinah, and the fountain was built outside the mosque, at a spot he saw and admired. The Expedition of Qutaybah b. Muslim against the King of the Turks, Kūrmaghānūn In it Qutaybah b. Muslim raided the king of the Turks, Kūrmaghānūn, the nephew of the king of China, and with him were two hundred thousand fighters from the people of Sogdia, Farghānah, and others. They fought a fierce battle, and with Qutaybah was Nīzak, the king of the Turks, in captivity. Qutaybah b. Muslim defeated them, seized a great amount of their wealth, killed many of them, and took captives and prisoners. Who Led the Pilgrimage That Year In it ʿUmar b. ʿAbd al-ʿAzīz led the people in the pilgrimage, and with him were groups of the nobles of Quraysh. When he was at al-Tanʿīm, a party of the people of Makkah met him and told him of the scarcity of water in Makkah due to little rain. He said to his companions: "Shall we pray for rain?" He prayed and the people prayed, and they kept praying until they were given rain. They entered Makkah with the rain accompanying them, and a great flood came until the people of Makkah feared the severity of the rain. ʿArafah, Muzdalifah, and Minā were rained upon, and the land flourished greatly that year in Makkah and its surroundings, and that was by the blessing of the supplication of ʿUmar b. ʿAbd al-ʿAzīz and the righteous people with him. The governors of the regions that year were the same as those before it. The Confinement of the Lepers In this year al-Walīd confined the lepers, preventing them from going out among the people, and he assigned stipends to them. The Construction of the Mosque of Damascus In this year al-Walīd built the mosque of Damascus and spent a great amount of money on it. From ʿAmr b. Muhājir, who was in charge of the treasury of al-Walīd b. ʿAbd al-Malik: They calculated what was spent on the vine trellis that is in the qiblah of the mosque of Damascus, and it was seventy thousand dinars. Abū Quṣayy said: They calculated what was spent on the mosque of Damascus, and it was four hundred chests, in each chest twenty-eight thousand dinars. Abū Quṣayy said: His guards came to him and said: "O Commander of the Faithful, the people of Damascus are saying that al-Walīd has spent the wealth in ways it should not be spent." So he called out: "The prayer is to be gathered." He addressed the people and said: "My guards have informed me that you say that al-Walīd has spent the wealth in ways it should not be spent. Now, O ʿUmar b. Muhājir, rise and bring what you have of the wealth from the treasury." He said: The mules came carrying the wealth and poured it in the qiblah on leather mats until those in the main part of the mosque could not see those in the qiblah, nor could those in the qiblah see those in the main part. The scales—meaning the steelyards—were brought, and the wealth was weighed. He said to the keeper of the dīwān: "Bring from your records those who receive our stipends." They found three hundred thousand thousand (i.e., three hundred million) in all the garrison cities, and they calculated what was due to them, and it was found that he had stipends for three years. The people rejoiced, said Allāhu akbar, and praised God, mighty and glorious. He said: "Where will these three years go? God has brought us the like of it and the like of it again. Indeed, I have seen you, O people of Syria, boasting over the people with four qualities, and I wished your mosque to be the fifth. You boast over the people with your water, your air, your fruit, and your baths, so I wished your mosque to be the fifth. Praise God, exalted is He." They departed, giving thanks and praying. Muḥammad b. ʿAbd al-Malik al-Hamdānī related that al-Jāḥiẓ related from some of the early authorities that he said: "No one can be more longing for Paradise than the people of Damascus because of what they see of the beauty of their mosque." He said: Al-Maʾmūn entered it, and with him were al-Muʿtaṣim and Yaḥyā b. Aktham. Al-Maʾmūn said: "What pleases you about this mosque?" Al-Muʿtaṣim said: "Its gold, for we make it, and twenty years do not pass before it changes, while this remains as if the craftsman had just finished it." He said: "This did not please me." Yaḥyā b. Aktham said: "What pleased you, O Commander of the Faithful, is the composition of its marble, for in it are settings the like of which are not seen." He said: "Not at all. Rather, what pleased me is that it is something without a comparable example that has been seen." He said: Al-Walīd commanded that it be roofed with lead, and it was sought from all the lands. A piece remained for which lead was found only with a woman, and she refused to sell it except for its weight in gold. He said: "Buy it from her even for twice its weight." They did so and weighed the like of it. When she received it, she said: "I thought that your ruler was oppressing the people in his building, but when I saw his fairness, I returned the price." When that reached al-Walīd, he commanded that it be written on the woman's plates: "For God," and he did not include it in what he had made, nor in what he had written his name on. Muḥammad b. ʿAbd al-Malik said: It has been said that he spent on it the land tax of the world three times, and that the price of the vegetables the workers ate in it reached six thousand dinars. In it were six hundred chains of gold, and no one could pray in it because of the intensity of their radiance, so they were smoked. He made this congregational mosque in nine years. Mūsā b. Ḥammād al-Barbarī said: I saw in the mosque of Damascus an inscription in gold on glass, engraved on it was the sūrah "Alhākum al-takāthur" to its end. I saw a red gem affixed to the qāf of al-maqābir, and I asked about that. I was told: Al-Walīd had a daughter who owned this gem, and she was a precious daughter, and she died. Her mother commanded that this gem be buried with her in her grave. Al-Walīd commanded that it be placed in the qāf of al-maqābir of "Alhākum al-takāthur," then he swore to her mother that he had deposited it in the graves, and she fell silent.
Tarikh (al-Tabari) 2360No grade recorded
عَبْدُ اللَّهِ بْنُ بُسْرِ بْنِ أَبِي بُسْرٍ الْمَازِنِيُّ وَمِمَّنْ تُوُفِّيَ فِيهَا مِنَ الْأَعْيَانِ: عَبْدُ اللَّهِ بْنُ بُسْرِ بْنِ أَبِي بُسْرٍ الْمَازِنِيُّ صَحَابِيٌّ كَأَبِيهِ، سَكَنَ حِمْصَ، وَرَوَى عَنْهُ جَمَاعَةٌ مِنَ التَّابِعِينَ. قَالَ الْوَاقِدِيُّ: تُوُفِّيَ فِي سَنَةِ ثَمَانٍ وَثَمَانِينَ، عَنْ أَرْبَعٍ وَتِسْعِينَ سَنَةً. زَادَ غَيْرُهُ: وَهُوَ آخِرُ مَنْ تُوَفِّيَ مِنَ الصَّحَابَةِ بِالشَّامِ. وَقَدْ جَاءَ فِي الْحَدِيثِ أَنَّهُ يَعِيشُ قَرْنًا. فَعَاشَ مِائَةَ سَنَةٍ. وقيل تُوُفِّيَ فِي سَنَةِ تِسْعٍ وَثَمَانِينَ. وَالْأَوَّلُ أَصَحُّ. عَبْدُ اللَّهِ بْنُ أَبِي أَوْفَى عَلْقَمَةُ عَبْدُ اللَّهِ بْنُ أَبِي أَوْفَى عَلْقَمَةُ بْنُ خَالِدِ بْنِ الْحَارِثِ الْخُزَاعِيُّ ثُمَّ الْأَسْلَمِيُّ صَحَابِيٌّ جَلِيلٌ، وَهُوَ آخِرُ مَنْ بَقِيَ مِنَ الصَّحَابَةِ بِالْكُوفَةِ، وَكَانَتْ وَفَاتُهُ فِيمَا قَالَهُ الْبُخَارِيُّ سَنَةَ تِسْعٍ أَوْ ثَمَانٍ وَثَمَانِينَ. وَقَالَ الْوَاقِدِيُّ وَغَيْرُ وَاحِدٍ: سَنَةَ سِتٍّ وَثَمَانِينَ، وَقَدْ جَاوَزَ الْمِائَةَ، وَقِيلَ: قَارَبَهَا. ؓ. هِشَامُ بْنُ إِسْمَاعِيلَ بْنِ هِشَامِ بْنِ الْوَلِيدِ وَفِيهَا تُوُفِّيَ هِشَامُ بْنُ إِسْمَاعِيلَ بْنِ هِشَامِ بْنِ الْوَلِيدِ الْمَخْزُومِيُّ الْمَدَنِيُّ وَكَانَ حَمَا عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ وَنَائِبَهُ عَلَى الْمَدِينَةِ، وَهُوَ الَّذِي ضَرَبَ سَعِيدَ بْنَ الْمُسَيِّبِ كَمَا تَقَدَّمَ، ثُمَّ قَدِمَ دِمَشْقَ فَمَاتَ بِهَا، وَهُوَ أَوَّلُ مَنْ أَحْدَثَ دِرَاسَةَ الْقُرْآنِ بِجَامِعِ دِمَشْقَ، فَمَاتَ بِهَا فِي السَّبْعِ. حَكِيمُ بْنُ عُمَيْرٍ الْعَنْسِيُّ الشَّامِيُّ حَكِيمُ بْنُ عُمَيْرٍ الْعَنْسِيُّ الشَّامِيُّ لَهُ رِوَايَةٌ، وَلَمْ يَكُنْ أَحَدٌ فِي الشَّامِ يَسْتَطِيعُ أَنْ يَعِيبَ الْحَجَّاجَ عَلَانِيَةً إِلَّا هُوَ وَابْنُ مُحَيْرِيزٍ أَبُو الْأَحْوَصِ، قُتِلَ فِي غَزْوَةِ طُوَانَةَ مِنْ بِلَادِ الرُّومِ فِي هَذِهِ السَّنَةِ. سَهْلُ بْنُ سَعْدٍ السَّاعِدِيُّ وَفِيهَا مَاتَ سَهْلُ بْنُ سَعْدٍ السَّاعِدِيُّ ، وَقِيلَ: بَلْ سَنَةَ إِحْدَى وَتِسْعِينَ، وَلَهُ مِائَةُ سَنَةٍ.
✧ ʿAbd Allāh b. Busr b. Abī Busr al-Māzinī Among the notable figures who died in it: ʿAbd Allāh b. Busr b. Abī Busr al-Māzinī a Companion like his father, he resided in Ḥimṣ, and a group of the Tābiʿūn narrated from him. Al-Wāqidī said: He died in the year eighty-eight, at the age of ninety-four. Others added: And he was the last of the Companions to die in Syria. It has come in a ḥadīth that he would live for a century. So he lived one hundred years. It was also said that he died in the year eighty-nine. The first is more correct. ʿAbd Allāh b. Abī Awfā ʿAlqama ʿAbd Allāh b. Abī Awfā ʿAlqama b. Khālid b. al-Ḥārith al-Khuzāʿī then al-Aslamī a noble Companion, and he was the last of the Companions remaining in Kūfa. His death was, according to what al-Bukhārī said, in the year eighty-nine or eighty-eight. Al-Wāqidī and more than one said: in the year eighty-six, and he had passed one hundred, and it was said: he approached it. ؓ. Hishām b. Ismāʿīl b. Hishām b. al-Walīd In it died Hishām b. Ismāʿīl b. Hishām b. al-Walīd al-Makhzūmī al-Madanī He was the father-in-law of ʿAbd al-Malik b. Marwān and his governor over Madinah. He is the one who struck Saʿīd b. al-Musayyib as has preceded. Then he came to Damascus and died there. He was the first to introduce the study of the Qurʾān in the mosque of Damascus, and he died there in the [year] seven. Ḥakīm b. ʿUmayr al-ʿAnsī al-Shāmī Ḥakīm b. ʿUmayr al-ʿAnsī al-Shāmī He has narrations, and there was no one in Syria who could openly criticize al-Ḥajjāj except him and Ibn Muḥayrīz Abū al-Aḥwaṣ. He was killed in the raid of Ṭuwāna in the land of the Romans in this year. Sahl b. Saʿd al-Sāʿidī In it died Sahl b. Saʿd al-Sāʿidī, and it was said: rather in the year ninety-one, and he was one hundred years old.
Tarikh (al-Tabari) 2361No grade recorded
غزو الروم وفتح سورية ثُمَّ دَخَلَتْ سَنَةُ تِسْعٍ وَثَمَانِينَ فِيهَا غَزَا مَسْلَمَةُ بْنُ عَبْدِ الْمَلِكِ وَابْنُ أَخِيهِ الْعَبَّاسُ بِلَادَ الرُّومِ، فَقَتَلَا خَلْقًا كَثِيرًا، وَفَتَحَا حُصُونًا كَثِيرَةً; مِنْهَا حِصْنُ سُورِيَّةَ وَعَمُّورِيَّةَ وَهِرَقْلَةَ وَقَمُودِيَّةَ، وَغَنِمَا شَيْئًا كَثِيرًا، وَأَسَرَا جَمًّا غَفِيرًا. غزو قتيبة بلاد الصغد ونسف وكس ووردان وَفِيهَا غَزَا قُتَيْبَةُ بْنُ مُسْلِمٍ بِلَادَ الصُّغْدِ وَنَسَفَ وَكِسَّ، وَقَدْ لَقِيَهُ هُنَالِكَ خَلْقٌ مِنَ الْأَتْرَاكِ، فَظَفِرَ بِهِمْ فَقَتَلَهُمْ، وَسَارَ إِلَى بُخَارَى فَلَقِيَهُ دُونَهَا خَلْقٌ كَثِيرٌ مِنَ التَّرْكِ، فَقَاتَلَهُمْ يَوْمَيْنِ وَلَيْلَتَيْنِ عِنْدَ مَكَانٍ يُقَالُ لَهُ: خَرْقَانُ. وَظَفِرَ بِهِمْ، فَقَالَ فِي ذَلِكَ نَهَارُ بْنُ تَوْسِعَةَ: وَبَاتَتْ لَهُمْ مِنَّا بِخَرْقَانَ لَيْلَةٌ وَلَيْلَتُنَا كَانَتْ بِخَرْقَانَ أَطْوَلَا ثُمَّ قَصَدَ قُتَيْبَةُ وَرْدَانَ خُذَاهْ، مَلِكَ بُخَارَى، فَقَاتَلَهُ وَرْدَانُ قِتَالًا شَدِيدًا، فَلَمْ يَظْفَرْ بِهِ قُتَيْبَةُ، فَرَجَعَ عَنْهُ إِلَى مَرْوَ، فَجَاءَهُ كِتَابُ الْحَجَّاجِ يُعَنِّفُهُ عَلَى الْفِرَارِ وَالنُّكُولِ عَنْ أَعْدَاءِ الْإِسْلَامِ، وَكَتَبَ إِلَيْهِ أَنْ يَبْعَثَ بِصُورَةِ هَذَا الْبَلَدِ يَعْنِي بُخَارَى فَبَعَثَ إِلَيْهِ بِصُورَتِهَا فَكَتَبَ إِلَيْهِ; أَنِ ارْجِعْ إِلَيْهَا وَتُبْ إِلَى اللَّهِ مِنْ ذَنْبِكِ، وَائْتِهَا مِنْ مَكَانِ كَذَا وَكَذَا، وَرِدْ وَرْدَانَ خُذَاهْ، وَإِيَّاكَ وَالتَّحْوِيطَ، وَدَعْنِي وَبُنَيَّاتِ الطَّرِيقِ. تولية خالد القسري إمرة مكة وَفِي هَذِهِ السَّنَةِ وَلَّى الْوَلِيدُ بْنُ عَبْدِ الْمَلِكِ إِمْرَةَ مَكَّةَ لِخَالِدِ بْنِ عَبْدِ اللَّهِ الْقَسْرِيِّ، فَحَفَرَ بِئْرًا بِأَمْرِ الْوَلِيدِ عِنْدَ ثَنِيَّةِ طُوًى وَثَنِيَّةِ الْحَجُونِ، فَجَاءَتْ عَذْبَةَ الْمَاءِ طَيِّبَةً، وَكَانَ يَسْتَقِي النَّاسُ مِنْهَا. وَرَوَى الْوَاقِدِيُّ، حَدَّثَنِي عُمَرُ بْنُ صَالِحٍ، عَنْ نَافِعٍ مَوْلَى بَنِي مَخْزُومٍ، قَالَ: سَمِعْتُ خَالِدَ بْنَ عَبْدِ اللَّهِ الْقَسْرِيَّ يَقُولُ عَلَى مِنْبَرِ مَكَّةَ، وَهُوَ يَخْطُبُ النَّاسَ: أَيُّهَا النَّاسُ، أَيُّهُمَا أَعْظَمُ خَلِيفَةً: الرَّجُلُ عَلَى أَهْلِهِ، أَمْ رَسُولُهُ إِلَيْهِمْ؟ وَاللَّهِ لَوْ لَمْ تَعْلَمُوا فَضْلَ الْخَلِيفَةِ إِلَّا أَنَّ إِبْرَاهِيمَ خَلِيلَ الرَّحْمَنِ اسْتَسْقَاهُ فَسَقَاهُ مِلْحًا أُجَاجًا، وَاسْتَسْقَى الْخَلِيفَةُ فَسَقَاهُ عَذْبًا فُرَاتًا. يَعْنِي الْبِئْرَ الَّتِي احْتَفَرَهَا بِالثَّنِيَّتَيْنِ; ثَنِيَّةِ طُوًى وَثَنِيَّةِ الْحَجُونِ فَكَانَ يُنْقَلُ مَاؤُهَا فَيُوضَعُ فِي حَوْضٍ مِنْ أَدَمٍ إِلَى جَنْبِ زَمْزَمَ; لِيُعْرَفَ فَضْلُهُ عَلَى زَمْزَمَ. قَالَ: ثُمَّ غَارَتْ تِلْكَ الْبِئْرُ فَذَهَبَ مَاؤُهَا، فَلَا يُدْرَى أَيْنَ هُوَ إِلَى الْيَوْمِ. وَهَذَا الْإِسْنَادُ غَرِيبٌ، وَهَذَا الْكَلَامُ يَتَضَمَّنُ كُفْرًا إِنْ صَحَّ عَنْ قَائِلِهِ، وَعِنْدِي أَنَّ خَالِدَ بْنَ عَبْدِ اللَّهِ الْقَسْرِيَّ لَا يَصِحُّ عَنْهُ هَذَا الْكَلَامُ، وَإِنْ صَحَّ فَهُوَ عَدُوُّ اللَّهِ. وَقَدْ قِيلَ عَنِ الْحَجَّاجِ بْنِ يُوسُفَ نَحْوُ هَذَا الْكَلَامِ; مِنْ أَنَّهُ جَعَلَ الْخَلِيفَةَ أَفْضَلَ مِنَ الرَّسُولِ الَّذِي أَرْسَلَهُ اللَّهُ، وَكُلُّ هَذِهِ الْأَقْوَالِ تَتَضَمَّنُ كُفْرَ قَائِلِهَا. غزو مسلمة الترك وَفِي هَذِهِ السَّنَةِ غَزَا مَسْلَمَةُ التُّرْكَ حَتَّى بَلَغَ الْبَابَ مِنْ نَاحِيَةِ أَذْرَبِيجَانَ، وَفَتَحَ حُصُونًا وَمَدَائِنَ هُنَالِكَ، وَحَجَّ بِالنَّاسِ فِيهَا عُمَرُ بْنُ عَبْدِ الْعَزِيزِ. قَالَ شَيْخُنَا الْحَافِظُ أَبُو عَبْدِ اللَّهِ الذَّهَبِيُّ: فتح صقلية وميورقة وَفِي هَذِهِ السَّنَةِ فُتِحَتْ صِقِلِّيَةُ وَمَيُورْقَةُ. وَقِيلَ: مَنُورْقَةُ. وَهُمَا فِي الْبَحْرِ بَيْنَ جَزِيرَةِ صِقِلِّيَةَ وَحَدَارُّهُ مِنْ بِلَادِ الْأَنْدَلُسِ. ذِكْرُ قَتْلِ ذَاهِرَ مَلِكِ السِّنْدِ فِي هَذِهِ السَّنَةِ قَتَلَ مُحَمَّدُ بْنُ الْقَاسِمِ بْنِ مُحَمَّدِ بْنِ الْحَكَمِ بْنِ أَبِي عُقَيْلٍ الثَّقَفِيِّ، - يَجْتَمِعُ هُوَ وَالْحَجَّاجُ فِي الْحَكَمِ -، ذَاهِرَ بْنَ صَعْصَعَةَ مَلِكَ السِّنْدِ، وَمَلَكَ بِلَادَهُ، وَكَانَ الْحَجَّاجُ بْنُ يُوسُفَ اسْتَعْمَلَهُ عَلَى ذَلِكَ الثَّغْرِ وَسَيَّرَ مَعَهُ سِتَّةَ أَلَافِ مُقَاتِلٍ، وَجَهَّزَهُ بِكُلِّ مَا يَحْتَاجُ إِلَيْهِ حَتَّى الْمَسَالِّ وَالْإِبَرِ وَالْخُيُوطِ، فَسَارَ مُحَمَّدُ إِلَى مُكْرَانَ فَأَقَامَ بِهَا أَيَّامًا، ثُمَّ أَتَى قَنَّزْبُورَ فَفَتَحَهَا، ثُمَّ سَارَ إِلَى أَرْمَائِيلَ فَفَتَحَهَا، ثُمَّ سَارَ إِلَى الدَّيْبُلِ، فَقَدِمَهَا يَوْمَ جُمُعَةٍ، وَوَافَتْهُ سُفُنٌ كَانَ حَمَلَ فِيهَا الرِّجَالَ وَالسِّلَاحَ وَالْأَدَاةَ، فَخَنْدَقَ حِينَ نَزَلَ الدَّيْبُلَ، وَأَنْزَلَ النَّاسَ مَنَازِلَهُمْ، وَنَصَبَ مَنْجَنِيقًا يُقَالُ لَهُ الْعَرُوسُ، كَانَ يَمُدُّ بِهِ خَمْسُمِائَةِ رَجُلٍ، وَكَانَ بِالدَّيْبُلِ بُدٌّ عَظِيمٌ عَلَيْهِ دَقَلٌ عَظِيمٌ، وَعَلَى الدَّقَلِ رَايَةٌ حَمْرَاءُ، إِذَا هَبَّتِ الرِّيحُ أَطَافَتْ بِالْمَدِينَةِ، وَكَانَتْ تَدُورُ، وَالْبُدُّ صَنَمٌ فِي بِنَاءٍ عَظِيمٍ، تَحْتَ مَنَارَةٍ عَظِيمَةٍ مُرْتَفِعَةٍ، وَفِي رَأْسِ الْمَنَارَةِ هَذَا الدَّقَلُ، وَكُلُّ مَا يُعْبَدُ فَهُوَ عِنْدَهُمْ بُدٌّ. فَحَصَرَهَا وَطَالَ حِصَارُهَا، فَرَمَى الدَّقَلَ بِحَجْرِ الْعَرُوسِ فَكَسَرَهُ، فَتَطَيَّرَ الْكُفَّارُ بِذَلِكَ، ثُمَّ إِنَّ مُحَمَّدًا أَتَى وَنَاهَضَهُمْ وَقَدْ خَرَجُوا إِلَيْهِ، فَهَزَمَهُمْ حَتَّى رَدَّهُمْ إِلَى الْبَلَدِ، وَأَمَرَ بِالسَّلَالِيمِ فَنُصِبَتْ، وَصَعِدَ عَلَيْهَا الرِّجَالُ، وَكَانَ أَوَّلَهُمْ صُعُودًا رَجُلٌ مِنْ مُرَادٍ مِنْ أَهْلِ الْكُوفَةِ، فَفُتِحَتْ عَنْوَةً، وَقَتَلَ فِيهَا ثَلَاثَةَ أَيَّامٍ، وَهَرَبَ عَامِلُ ذَاهِرَ عَنْهَا، وَأَنْزَلَهَا مُحَمَّدٌ أَرْبَعَةَ آلَافٍ مِنَ الْمُسْلِمِينَ، وَبَنَى جَامِعَهَا، وَسَارَ عَنْهَا إِلَى الْبِيرُونَ، وَكَانَ أَهْلُهَا بَعَثُوا إِلَى الْحَجَّاجِ فَصَالَحُوهُ، فَلَقُوا مُحَمَّدًا بِالْمِيرَةِ وَأَدْخَلُوهُ مَدِينَتَهُمْ، وَسَارَ عَنْهَا وَجَعَلَ لَا يَمُرُّ بِمَدِينَةٍ إِلَّا فَتَحَهَا حَتَّى عَبَرَ نَهْرًا دُونَ مِهْرَانَ، فَأَتَاهُ أَهْلُ سَرْبَيْدِسَ فَصَالَحُوهُ، وَوَظَّفَ عَلَيْهِمُ الْخَرَاجَ وَسَارَ عَنْهُمْ إِلَى سَهْبَانَ فَفَتَحَهَا، ثُمَّ سَارَ إِلَى نَهْرِ مِهْرَانَ فَنَزَلَ فِي وَسَطِهِ. وَبَلَغَ خَبَرُهُ ذَاهِرَ، فَاسْتَعَدَّ لِمُحَارَبَتِهِ، وَبَعَثَ جَيْشًا إِلَى سَدُوسْتَانَ، فَطَلَبَ أَهْلُهَا الْأَمَانَ وَالصُّلْحَ، فَآمَنَهُمْ وَوَظَّفَ عَلَيْهِمُ الْخَرَاجَ، ثُمَّ عَبَرَ مُحَمَّدٌ مِهْرَانَ مِمَّا يَلِي بِلَادَ رَاسِلَ الْمَلِكِ عَلَى جِسْرٍ عَقَدَهُ، وَذَاهِرُ مُسْتَخِفٌّ بِهِ، فَلَقِيَهُ مُحَمَّدُ وَالْمُسْلِمُونَ وَهُوَ عَلَى فِيلٍ وَحَوْلَهُ الْفِيَلَةُ، وَمَعَهُ التَّكَاكِرَةُ، فَاقْتَتَلُوا قِتَالًا شَدِيدًا لَمْ يُسْمَعْ بِمِثْلِهِ، وَتَرَجَّلَ ذَاهِرُ، فَقُتِلَ عِنْدَ الْمَسَاءِ، ثُمَّ انْهَزَمَ الْكُفَّارُ، وَقَتَلَهُمُ الْمُسْلِمُونَ كَيْفَ شَاءُوا، وَقَالَ قَائِلُهُ: الْخَيْلُ تَشْهَدُ يَوْمَ ذَاهِرَ وَالْقَنَا وَمُحَمَّدُ بْنُ الْقَاسِمِ بْنِ مُحَمَّدِ أَنِّي فَرَجْتُ الْجَمْعَ غَيْرَ مُعَرِّدٍ حَتَّى عَلَوْتُ عَظِيمَهُمْ بِمُهَنَّدِ فَتَرَكْتُهُ تَحْتَ الْعَجَاجِ مُجَنْدَلًا مَتَعَفِّرَ الْخَدَّيْنِ غَيْرَ مُوَسَّدِ فَلَمَّا قُتِلَ ذَاهِرُ غَلَبَ مُحَمَّدُ عَلَى بِلَادِ السِّنْدِ، وَفَتَحَ مَدِينَةَ رَاوَرَ عَنْوَةً، وَكَانَ بِهَا امْرَأَةٌ لِذَاهِرَ، فَخَافَتْ أَنْ تُؤْخَذَ، فَأَحْرَقَتْ نَفْسَهَا وَجَوَارِيَهَا وَجَمِيعَ مَالِهَا. ثُمَّ سَارَ إِلَى بِرْهَمِنْابَاذَ الْعَتِيقَةَ، وَهِيَ عَلَى فَرْسَخَيْنِ مِنَ الْمَنْصُورَةِ، وَلَمْ تَكُنِ الْمَنْصُورَةُ يَوْمَئِذٍ، كَانَ مَوْضِعُهَا غَيْضَةً، وَكَانَ الْمُنْهَزِمُونَ مِنَ الْكُفَّارِ بِهَا، فَقَاتَلُوهُ فَفَتَحَهَا مُحَمَّدُ عَنْوَةً، وَقَتَلَ بِهَا بَشَرًا كَثِيرًا وَخُرِّبَتْ. وَسَارَ يُرِيدُ الرُّورَ وَبَغْرُورَ، فَلَقِيَهُ أَهْلُ سَاوَنْدَرَى فَطَلَبُوا الْأَمَانَ، فَأَعْطَاهُمْ إِيَّاهُ، وَاشْتَرَطَ عَلَيْهِمْ ضِيَافَةَ الْمُسْلِمِينَ، ثُمَّ أَسْلَمَ أَهْلُهَا بَعْدَ ذَلِكَ. ثُمَّ تَقَدَّمَ إِلَى بِسَمْدَ وَصَالَحَ أَهْلَهَا، وَوَصَلَ إِلَى الرُّورَ، وَهِيَ مِنْ مَدَائِنِ السِّنْدِ عَلَى جَبَلٍ، فَحَصَرَهُمْ شُهُورًا فَصَالَحُوهُ، وَسَارَ إِلَى السِّكَّةِ فَفَتَحَهَا، ثُمَّ قَطَعَ نَهْرَ بَيَاسَ إِلَى الْمُلْتَانِ، فَقَاتَلَهُ أَهْلُهَا وَانْهَزَمُوا، فَحَصَرَهُمْ مُحَمَّدُ، فَجَاءَهُ إِنْسَانٌ وَدَلَّهُ عَلَى قَطْعِ الْمَاءِ الَّذِي يَدْخُلُ الْمَدِينَةَ فَقَطَعَهُ، فَعَطِشُوا فَأَلْقَوْا بِأَيْدِيهِمْ وَنَزَلُوا عَلَى حُكْمِهِ، فَقَتَلَ الْمُقَاتِلَةَ، وَسَبَى الذُّرِّيَّةَ وَسَدَنَةَ الْبُدِّ، وَهُمْ سِتَّةُ آلَافٍ، وَأَصَابُوا ذَهَبًا كَثِيرًا، فَجُمِعَ فِي بَيْتٍ طُولُهُ عَشَرَةُ أَذْرُعٍ وَعَرْضُهُ ثَمَانِيَةُ أَذْرُعٍ يُلْقَى إِلَيْهِ مِنْ كُوَّةٍ فِي وَسَطِهِ، فَسُمِّيَتِ الْمُلْتَانَ: فَرْجُ بَيْتِ الذَّهَبِ، وَالْفَرْجُ الثَّغْرُ، وَكَانَ بُدُّ الْمُلْتَانِ تُهْدَى إِلَيْهِ الْأَمْوَالُ، وَيُحَجُّ مِنَ الْبِلَادِ، وَيَحْلِقُونَ رُءُوسَهُمْ وَلِحَاهُمْ عِنْدَهُ، وَيَزْعُمُونَ أَنَّ صَنَمَهُ هُوَ أَيُّوبُ النَّبِيُّ ﷺ. وَعَظُمَتْ فُتُوحُهُ، وَنَظَرَ الْحَجَّاجُ فِي النَّفَقَةِ عَلَى ذَلِكَ الثَّغْرِ، فَكَانَتْ سِتِّينَ أَلْفَ أَلْفِ دِرْهَمٍ، وَنَظَرَ فِي الَّذِي حُمِلَ فَكَانَ مِائَةَ أَلْفِ أَلْفٍ وَعِشْرِينَ أَلْفَ أَلْفٍ، فَقَالَ: رَبِحْنَا سِتِّينَ أَلْفًا، وَأَدْرَكْنَا ثَأْرَنَا وَرَأْسَ ذَاهِرَ. ثُمَّ مَاتَ الْحَجَّاجُ. ذِكْرُ اسْتِعْمَالِ مُوسَى بْنُ نُصَيْرٍ عَلَى إِفْرِيقِيَّةَ فِي هَذِهِ السَّنَةِ اسْتَعْمَلَ الْوَلِيدُ بْنُ عَبْدِ الْمَلِكِ مُوسَى بْنُ نُصَيْرٍ عَلَى إِفْرِيقِيَّةَ، وَكَانَ نُصَيْرٌ وَالِدُهُ عَلَى حَرَسِ مُعَاوِيَةَ، فَلَمَّا سَارَ مُعَاوِيَةُ إِلَى صِفِّينَ لَمْ يَسِرْ مَعَهُ، فَقَالَ لَهُ: مَا يَمْنَعُكَ مِنَ الْمَسِيرِ مَعِي إِلَى قِتَالِ عَلِيٍّ وَيَدِي عِنْدَكَ مَعْرُوفَةٌ ؟ فَقَالَ لَا أُشْرِكُكَ بِكُفْرِ مَنْ أَوْلَى بِالشُّكْرِ مِنْكَ، وَهُوَ اللَّهُ، عَزَّ وَجَلَّ. فَسَكَتَ عَنْهُ مُعَاوِيَةُ. فَوَصَلَ مُوسَى إِلَى إِفْرِيقِيَّةَ وَبِهَا صَالِحٌ الَّذِي اسْتَخْلَفَهُ حَسَّانُ عَلَى إِفْرِيقِيَّةَ، وَكَانَ الْبَرْبَرُ قَدْ طَمِعُوا فِي الْبِلَادِ بَعْدَ مَسِيرِ حَسَّانَ، فَلَمَّا وَصَلَ مُوسَى عَزَلَ صَالِحًا، وَبَلَغَهُ أَنَّ بِأَطْرَافِ الْبِلَادِ قَوْمًا خَارِجِينَ عَنِ الطَّاعَةِ، فَوَجَّهَ إِلَيْهِمُ ابْنَهُ عَبْدَ اللَّهِ، فَقَاتَلَهُمْ فَظَفِرَ بِهِمْ، وَسَبَى مِنْهُمْ أَلْفَ رَأْسٍ، وَسَيَّرَهُ فِي الْبَحْرِ إِلَى جَزِيرَةٍ مَيُورْقَةَ، فَنَهَبَهَا وَغَنِمَ مِنْهَا مَا لَا يُحْصَى وَعَادَ سَالِمًا، فَوَجَّهَ ابْنَهُ هَارُونَ إِلَى طَائِفَةٍ أُخْرَى، فَظَفِرَ بِهِمْ وَسَبَى مِنْهُمْ نَحْوَ ذَلِكَ، وَتَوَجَّهَ هُوَ بِنَفْسِهِ إِلَى طَائِفَةٍ أُخْرَى، فَغَنِمَ نَحْوَ ذَلِكَ، فَبَلَغَ الْخُمُسُ سِتِّينَ أَلْفَ رَأْسٍ مِنَ السَّبْيِ، وَلَمْ يَذْكُرْ أَحَدٌ أَنَّهُ سَمِعَ بِسَبْيٍ أَعْظَمَ مِنْ هَذَا. ثُمَّ إِنَّ إِفْرِيقِيَّةَ قَحَطَتْ وَاشْتَدَّ بِهَا الْغَلَاءُ، فَاسْتَسْقَى بِالنَّاسِ، وَخَطَبَهُمْ وَلَمْ يَذْكُرِ الْوَلِيدَ، وَقِيلَ لَهُ فِي ذَلِكَ، فَقَالَ: هَذَا مَقَامٌ لَا يُدْعَى فِيهِ لِأَحَدٍ وَلَا يُذْكَرُ إِلَّا اللَّهُ، عَزَّ وَجَلَّ، فَسُقِيَ النَّاسُ وَرَخُصَتِ الْأَسْعَارُ، ثُمَّ خَرَجَ غَازِيًا إِلَى طَنْجَةَ يُرِيدُ مَنْ بَقِيَ مِنَ الْبَرْبَرِ، وَقَدْ هَرَبُوا خَوْفًا مِنْهُ، فَتَبِعَهُمْ وَقَتَلَهُمْ قَتْلًا ذَرِيعًا حَتَّى بَلَغَ السُّوسَ الْأَدْنَى لَا يُدَافِعُهُ أَحَدٌ، فَاسْتَأْمَنَ الْبَرْبَرُ إِلَيْهِ وَأَطَاعُوهُ، وَاسْتَعْمَلَ عَلَى طَنْجَةَ مَوْلَاهُ طَارِقَ بْنَ زِيَادٍ، وَيُقَالُ: إِنَّهُ صَدَفِيٌّ. وَجَعَلَ مَعَهُ جَيْشًا كَثِيفًا جُلُّهُمْ مِنَ الْبَرْبَرِ، وَجَعَلَ مَعَهُمْ مَنْ يُعَلِّمُهُمُ الْقُرْآنَ وَالْفَرَائِضَ، وَعَادَ إِلَى إِفْرِيقِيَّةَ. فَمَرَّ بِقَلْعَةِ مِجَّانَةَ، فَتَحَصَّنَ أَهْلُهَا مِنْهُ وَتَرَكَ عَلَيْهَا مَنْ يُحَاصِرُهَا مَعَ بِشْرِ بْنِ فُلَانٍ، فَفَتَحَهَا، فَسُمِّيَتْ قَلْعَةُ بِشْرٍ إِلَى الْآنِ، وَحِينَئِذٍ لَمْ يَبْقَ لَهُ فِي إِفْرِيقِيَّةَ مَنْ يُنَازِعُهُ. وَقِيلَ: كَانَتْ وِلَايَةُ مُوسَى سَنَةَ ثَمَانٍ وَسَبْعِينَ، اسْتَعْمَلَهُ عَلَيْهَا عَبْدُ الْعَزِيزِ بْنُ مَرْوَانَ، وَهُوَ حِينَئِذٍ عَلَى مِصْرَ لِأَخِيهِ عَبْدِ الْمَلِكِ. الدعاء لبني العباس وَفِي هَذِهِ السَّنَةِ ابْتُدِئَ بِالدُّعَاءِ لِبَنِي الْعَبَّاسِ، وَكَانَ الدُّعَاءُ لِمُحَمَّدِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ، وَسُمِّي بِالْإِمَامِ، وَكُوتِبَ وَأُطِيعَ، ثُمَّ لَمْ يَزَلِ الْأَمْرُ يُنَمَّى وَيُقَوَّى وَيَتَزَايَدُ إِلَى أَنْ تُوُفِّيَ فِي سَنَةِ أَرْبَعٍ وَعِشْرِينَ وَمِائَةٍ. وَحَجَّ بِالنَّاسِ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ .
✧ The Umayyad Caliphate Then the Year Eighty-Nine Began Raid against the Byzantines and conquest of Syria In this year Maslamah b. ʿAbd al-Malik and his nephew al-ʿAbbās raided the land of the Byzantines, and they killed many people and conquered many fortresses; among them the fortresses of Sūriyah, ʿAmmūriyah, Hiraqlah, and Qamūdiyah, and they captured much booty and took a great number of prisoners. Qutaybah's raid against the land of al-Ṣughd, Nasaf, Kiss, and Wardān In this year Qutaybah b. Muslim raided the land of al-Ṣughd and Nasaf and Kiss, and a host of Turks met him there. He was victorious over them and killed them. Then he marched to Bukhārā, and before reaching it a great host of Turks met him. He fought them for two days and two nights at a place called Kharqān and was victorious over them. About that Nahār b. Tawsiʿah said: A night of theirs passed for us at Kharqān, and our night at Kharqān was longer. Then Qutaybah made for Wardān Khudhāh, the king of Bukhārā. Wardān fought him a fierce battle, but Qutaybah did not prevail over him, so he withdrew from him to Marw. Then a letter came to him from al-Ḥajjāj rebuking him for fleeing and holding back from the enemies of Islam. He wrote to him to send a picture of this land, meaning Bukhārā. So he sent him its picture, and he wrote to him: Return to it, repent to God for your sin, approach it from such-and-such a place, and seek out Wardān Khudhāh. Beware of encircling it, and leave the little daughters of the road to me. The appointment of Khālid al-Qasrī to the governorship of Makkah In this year al-Walīd b. ʿAbd al-Malik appointed Khālid b. ʿAbd Allāh al-Qasrī to the governorship of Makkah. He dug a well by order of al-Walīd at the pass of Ṭuwā and the pass of al-Ḥajūn, and it produced sweet, good water from which people used to draw. Al-Wāqidī related: ʿUmar b. Ṣāliḥ related to me, from Nāfiʿ, a client of Banū Makhzūm, who said: I heard Khālid b. ʿAbd Allāh al-Qasrī say from the pulpit of Makkah while addressing the people: O people, which of the two is greater as a caliph: a man over his family, or his messenger to them? By God, if you did not know the excellence of the caliph except that Ibrāhīm, the Friend of the All-Merciful, asked Him for water and He gave him salty, brackish water to drink, while the caliph asked for water and He gave him sweet, fresh water to drink—meaning the well that he dug at the two passes, the pass of Ṭuwā and the pass of al-Ḥajūn, whose water was carried and placed in a leather trough beside Zamzam so that its superiority over Zamzam might be known. He said: Then that well dried up and its water disappeared, and to this day no one knows where it is. This chain of transmission is unusual, and this statement contains disbelief if it is authentically reported from its speaker. In my view, this statement is not authentically reported from Khālid b. ʿAbd Allāh al-Qasrī, and if it is authentic, then he is an enemy of God. A similar statement has been reported from al-Ḥajjāj b. Yūsuf, namely that he made the caliph superior to the messenger whom God sent. All these statements entail the disbelief of those who uttered them. Maslamah's raid against the Turks In this year Maslamah raided the Turks until he reached the Bāb from the direction of Adharbayjān, and he conquered fortresses and cities there. ʿUmar b. ʿAbd al-ʿAzīz led the people in the pilgrimage this year. Our shaykh, the ḥāfiẓ Abū ʿAbd Allāh al-Dhahabī, said: The conquest of Sicily and Mallorca In this year Sicily and Mallorca were conquered. It is also said: Minorca. They are in the sea between the island of Sicily and Ḥadārruh, which is in the land of al-Andalus. Account of the killing of Dāhir, king of al-Sind In this year Muḥammad b. al-Qāsim b. Muḥammad b. al-Ḥakam b. Abī ʿUqayl al-Thaqafī—he and al-Ḥajjāj share a common ancestor in al-Ḥakam—killed Dāhir b. Ṣaʿṣaʿah, king of al-Sind, and took possession of his land. Al-Ḥajjāj b. Yūsuf had appointed him over that frontier and sent with him six thousand fighting men, and he equipped him with everything he needed, even needles and thread. Muḥammad marched to Mukrān and stayed there for some days. Then he came to Qannazbūr and conquered it. Then he marched to Armāʾīl and conquered it. Then he marched to al-Daybul and arrived there on a Friday. Ships carrying men, weapons, and equipment arrived to him. When he encamped at al-Daybul, he dug a trench and assigned the people to their positions. He set up a mangonel called al-ʿArūs (the Bride), which five hundred men operated by pulling. In al-Daybul there was a great budd upon which was a great mast, and on the mast was a red banner. When the wind blew, it circled around the city and revolved. The budd is an idol in a great building beneath a lofty, high tower, and at the top of the tower is this mast. Everything that is worshipped is called by them a budd. He besieged it and the siege lasted long. He shot at the mast with a stone from al-ʿArūs and broke it. The infidels took that as an evil omen. Then Muḥammad advanced and attacked them after they had come out against him, and he routed them until he drove them back into the town. He ordered ladders to be set up, and the men climbed them. The first to climb was a man from Murād, one of the people of al-Kūfah. The town was taken by force, and he killed in it for three days. Dāhir's governor fled from it. Muḥammad settled four thousand Muslims in it and built its congregational mosque. Then he marched from it to al-Bīrūn. Its people had sent to al-Ḥajjāj and made peace with him, so they met Muḥammad with provisions and admitted him into their city. He marched on from it, and he did not pass by any city without conquering it, until he crossed a river before Mihrān. The people of Sarbaydis came to him and made peace with him, and he imposed the land tax on them. Then he marched from them to Sahbān and conquered it. Then he marched to the river Mihrān and encamped in its middle. News of him reached Dāhir, who prepared to fight him. He sent an army to Sadūstān. Its people sought safe-conduct and peace, and he granted them safety and imposed the land tax on them. Then Muḥammad crossed Mihrān on the side adjacent to the land of Rāsil the king, on a bridge that he constructed. Dāhir was contemptuous of him. Muḥammad and the Muslims met him while he was on an elephant, with elephants around him and with him the takākirah. They fought a fierce battle the like of which had never been heard. Dāhir dismounted and was killed at evening. Then the infidels fled, and the Muslims killed them as they wished. One of their poets said: The horses bear witness on the day of Dāhir, and the spears, and Muḥammad b. al-Qāsim b. Muḥammad, that I dispersed the host without turning back, until I mounted their great one with an Indian sword. I left him lying in the dust, with his cheeks soiled, without a pillow. When Dāhir was killed, Muḥammad took control of the land of al-Sind. He conquered the city of Rāwar by force. In it was a wife of Dāhir. She feared being taken captive, so she burned herself, her slave girls, and all her property. Then he marched to ancient Birhamnābādh, which is two parasangs from al-Manṣūrah—al-Manṣūrah did not exist at that time; its site was a thicket. The defeated infidels were there. They fought him, and Muḥammad conquered it by force, killing many people, and it was ruined. He marched on, intending al-Rūr and Baghrūr. The people of Sāwandarā met him and sought safe-conduct, and he granted it to them, stipulating that they provide hospitality to the Muslims. Then its people later embraced Islam. Then he advanced to Bismad and made peace with its people. He reached al-Rūr, one of the cities of al-Sind on a mountain. He besieged them for months, and they made peace with him. He marched to al-Sikkah and conquered it. Then he crossed the river Bayās to al-Multān. Its people fought him and were defeated. Muḥammad besieged them, and a man came to him and showed him how to cut off the water that entered the city. He cut it off, and they became thirsty and surrendered, submitting to his judgment. He killed the fighting men and took the offspring and the custodians of the budd as captives, who were six thousand. They obtained much gold, which was gathered in a house ten cubits long and eight cubits wide, into which it was thrown through an opening in its middle. Al-Multān was therefore called Farj Bayt al-Dhahab (the frontier of the house of gold)—al-farj means the frontier. To the budd of al-Multān wealth was offered as gifts, and pilgrimage was made to it from all lands. People shaved their heads and beards before it, and they claimed that its idol was Ayyūb the Prophet ﷺ. His conquests became great. Al-Ḥajjāj examined the expenditure on that frontier and found it to be sixty million dirhams. He examined what had been brought back and found it to be one hundred and twenty million. He said: We have profited sixty million, and we have attained our vengeance and the head of Dāhir. Then al-Ḥajjāj died. Account of the appointment of Mūsā b. Nuṣayr over Ifrīqiyah In this year al-Walīd b. ʿAbd al-Malik appointed Mūsā b. Nuṣayr over Ifrīqiyah. His father Nuṣayr had been in charge of Muʿāwiyah's guard. When Muʿāwiyah marched to Ṣiffīn, he did not march with him. Muʿāwiyah said to him: What prevents you from marching with me to fight ʿAlī, when my favor to you is well known? He said: I will not associate you with ingratitude toward Him who is more deserving of gratitude than you, and that is God, mighty and majestic. Muʿāwiyah fell silent about him. Mūsā arrived in Ifrīqiyah, where Ṣāliḥ, whom Ḥassān had appointed as his successor over Ifrīqiyah, was. The Berbers had become greedy for the land after Ḥassān's departure. When Mūsā arrived, he dismissed Ṣāliḥ. He learned that at the borders of the land there were people who had rebelled against obedience, so he sent his son ʿAbd Allāh against them. He fought them and was victorious over them, taking a thousand heads as captives. He sent them by sea to the island of Mallorca, plundered it, and gained incalculable booty, then returned safely. He sent his son Hārūn against another group, and he was victorious over them and took a similar number of captives. He himself went against another group and gained similar booty. The fifth (khums) amounted to sixty thousand captives. No one has mentioned having heard of a greater number of captives than this. Then Ifrīqiyah suffered drought and severe high prices. Mūsā led the people in a prayer for rain and addressed them, but he did not mention al-Walīd. He was spoken to about that, and he said: This is a station in which no one is called upon or mentioned except God, mighty and majestic. The people were given rain and prices became low. Then he went out on a raid to Tangier, seeking the remaining Berbers. They had fled in fear of him, and he pursued them and killed them in great numbers until he reached al-Sūs al-Adnā, with no one opposing him. The Berbers sought safe-conduct from him and obeyed him. He appointed his client Ṭāriq b. Ziyād over Tangier—it is also said that he was a Ṣadafī. He placed with him a large army, most of whom were Berbers, and with them he placed those who would teach them the Qurʾān and the religious obligations. Then he returned to Ifrīqiyah. He passed by the fortress of Mijjānah, whose people fortified themselves against him. He left someone to besiege it with Bishr b. So-and-so, and it was conquered. It has been called the Fortress of Bishr until now. At that point no one remained in Ifrīqiyah to contend with him. It is said: Mūsā's governorship was in the year seventy-eight. ʿAbd al-ʿAzīz b. Marwān appointed him over it, when he was then governor of Egypt for his brother ʿAbd al-Malik. The call for the Banū al-ʿAbbās In this year the call (daʿwah) for the Banū al-ʿAbbās was begun. The call was for Muḥammad b. ʿAlī b. ʿAbd Allāh b. ʿAbbās, who was named the Imām. Letters were written to him and he was obeyed. The matter continued to grow, strengthen, and increase until he died in the year one hundred and twenty-four. ʿUmar b. ʿAbd al-ʿAzīz led the people in the pilgrimage.
Tarikh (al-Tabari) 2362No grade recorded
عَبْدُ اللَّهِ بْنُ ثَعْلَبَةَ بْنِ صُعَيْرٍ وَفِيهَا تُوُفِّيَ مِنَ الْأَعْيَانِ: عَبْدُ اللَّهِ بْنُ ثَعْلَبَةَ بْنِ صُعَيْرٍ أَحَدُ التَّابِعِينَ الْعُذْرِيُّ الشَّاعِرُ. وَقَدْ قِيلَ: إِنَّهُ أَدْرَكَ حَيَاةَ النَّبِيِّ ﷺ، وَمَسَحَ عَلَى رَأْسِهِ. وَكَانَ الزُّهْرِيُّ يَتَعَلَّمُ مِنْهُ النَّسَبَ. وَالْعُمَّالُ فِي هَذِهِ السَّنَةِ هُمُ الْمَذْكُورُونَ فِي الَّتِي قَبْلَهَا. ظَلِيمٌ مَوْلَى عَبْدِ اللَّهِ بْنِ سَعْدِ بْنِ أَبِي سَرْحٍ وَفِيهَا مَاتَ ظَلِيمٌ مَوْلَى عَبْدِ اللَّهِ بْنِ سَعْدِ بْنِ أَبِي سَرْحٍ بِإِفْرِيقِيَّةَ . ( ظَلِيمٌ: بِفَتْحِ الظَّاءِ الْمُعْجَمَةِ، وَكَسْرِ اللَّامِ ). رَبِيعَةُ بْنُ عَبَّادٍ الدِّيلِيُّ رَبِيعَةُ بْنُ عَبَّادٍ الدِّيلِيُّ: مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ، غَزَا أَفْرِيقِيَّةَ مَعَ عَبْدِ اللَّهِ بْنِ سَعْدِ بْنِ أَبِي سَرْحٍ سَنَةَ سَبْعٍ وَعِشْرِينَ رَوَى عَنْهُ مُحَمَّدُ بْنُ الْمُنْكَدِرِ، وَأَبُو الزِّنَادِ، وَبُكَيْرُ بْنُ الْأَشَجِّ، [وَغَيْرُهُمْ]. تُوُفِّيَ بِالْمَدِينَةِ فِي خِلَافَةِ الْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ. عَبْدُ اللَّهِ بْنُ مُحَيْرِيزَ [عَبْدُ اللَّهِ] بْنُ مُحَيْرِيزَ، أَبُو مُحَيْرِيزَ: أَسْنَدَ عَنْ أَبِي سَعِيدٍ، وَمُعَاوِيَةَ، وَأَبِي مَحْذُورَةَ. أَخْبَرَنَا إِسْمَاعِيلُ بْنُ أَحْمَدَ بِإِسْنَادِهِ عَنْ بَشِيرِ بْنِ صَالِحٍ، قَالَ: دَخَلَ ابْنُ مُحَيْرِيزَ حَانُوتًا بِدَابِقَ وَهُوَ يُرِيدُ أَنْ يَشْتَرِيَ ثَوْبًا، فَقَالَ رَجُلٌ لِصَاحِبِ الْحَانُوتِ: هَذَا ابْنُ مُحَيْرِيزَ، فَأَحْسِنْ بَيْعَهُ، فَغَضِبَ ابْنُ مُحَيْرِيزَ وَخَرَجَ وَقَالَ: إِنَّمَا نَشْتَرِي بِأَمْوَالِنَا لَسْنَا نَشْتَرِي بِدِينِنَا. عَبْدُ الرَّحْمَنِ بْنُ يَزِيدَ بْنِ مُعَاوِيَةَ: قَالَ الْحَسَنُ بْنُ عُثْمَانَ: سَمِعْتُ أَبَا الْعَبَّاسِ الْوَلِيدَ يَقُولُ عَنْ عَبْدِ الرَّحْمَنِ بْنِ جَابِرٍ، قَالَ: كَانَ عَبْدُ الرَّحْمَنِ بْنُ يَزِيدَ بْنِ مُعَاوِيَةَ خَلَا لِعَبْدِ الْمَلِكِ بْنِ مَرْوَانَ، فَلَمَّا مَاتَ عَبْدُ الْمَلِكِ وَتَصَدَّعَ النَّاسُ عَنْ قَبْرِهِ وَقَفَ عَلَيْهِ، فَقَالَ: أَنْتَ عَبْدُ الْمَلِكِ الَّذِي كُنْتَ تَعِدُنِي فَأَرْجُوكَ، وَتَتَوَعَّدُنِي فَأَخَافُكَ، أَصْبَحْتَ وَلَيْسَ مَعَكَ مِنْ مُلْكِكَ غَيْرَ ثَوْبَيْكَ، وَلَيْسَ لَكَ غَيْرُ أَرْبَعَةِ أَذْرُعٍ فِي عَرْضِ ذِرَاعَيْنِ مِنَ الْأَرْضِ، ثُمَّ انْكَفَأَ إِلَى أَهْلِهِ وَاجْتَهَدَ فِي الْعِبَادَةِ حَتَّى صَارَ كَأَنَّهُ شَنٌّ. قَالَ: فَدَخَلَ عَلَيْهِ بَعْضُ أَهْلِهِ فَعَاتَبَهُ فِي نَفْسِهِ وَإِضْرَارِهِ بِهَا، وَقَالَ لِلْقَائِلِ: أَسْأَلُكَ عَنْ شَيْءٍ تَصْدُقُنِي عَنْهُ؟ قَالَ: نَعَمْ، قَالَ: أَخْبِرْنِي عَنْ حَالِكَ الَّتِي أَنْتَ عَلَيْهَا، أَتَرْضَاهَا لِلْمَوْتِ؟ قَالَ: اللَّهُمَّ لَا، قَالَ: فَعَزَمْتَ عَلَى الِانْتِقَالِ مِنْهَا إِلَى غَيْرِهَا، قَالَ، مَا انْتَصَحَتْ رَأْيٌ فِي ذَلِكَ، قَالَ: أَفَتَأْمَنُ أَنْ يَأْتِيَكَ الْمَوْتُ عَلَى حَالِكَ الَّتِي أَنْتَ عَلَيْهَا، قَالَ: اللَّهُمَّ لَا، قَالَ: فَحَالُ مَا أَقَامَ عَلَيْهَا عَاقِلٌ، ثُمَّ انْكَفَأَ إِلَى مُصَلَّاهُ. عِمْرَانُ بْنُ حِطَّانَ السُّدُوسِيُّ الْبَصْرِيُّ عِمْرَانُ بْنُ حِطَّانَ السُّدُوسِيُّ الْبَصْرِيُّ: رَوَى عَنْ أَبِي مُوسَى، وَابْنِ عُمَرَ، وَعَائِشَةَ. وَرَوَى عَنْهُ مُحَمَّدُ بْنُ سِيرِينَ، وَيَحْيَى بْنُ أَبِي كَثِيرٍ. وَكَانَ شَاعِرًا. وَعَنْ أَبِي الْحَسَنِ الْمَدَائِنِيِّ، قَالَ: دَخَلِ عِمْرَانُ بْنُ حِطَّانَ عَلَى امْرَأَتِهِ - وَكَانَ عِمْرَانُ قَبِيحًا دَمِيمًا قَصِيرًا - وَقَدْ تَزَيَّنَتْ، وَكَانَتِ امْرَأَةً حَسْنَاءً، فَلَمَّا نَظَرَ إِلَيْهَا ازْدَادَتْ فِي عَيْنِهِ حُسْنًا، فَلَمْ يَتَمَالَكْ أَنْ يُدِيمَ النَّظَرَ إِلَيْهَا، فَقَالَتْ: مَا شَأْنُكَ، فَقَالَ: لَقَدْ أَصْبَحْتِ وَاللَّهِ جَمِيلَةً، فَقَالَتْ: أَبْشِرْ فَإِنِّي وَإِيَّاكَ فِي الْجَنَّةِ، قَالَ: وَمِنْ أَيْنَ عَلِمْتِ ذَلِكَ؟ قَالَتْ: لِأَنَّكَ أُعْطِيتَ مِثْلِي فَشَكَرْتَ، وَابْتُلِيتُ بِمِثْلِكَ فَصَبَرْتُ، وَالصَّابِرُ، وَالشَّاكِرُ فِي الْجَنَّةِ. مَذْعُورٌ مَذْعُورٌ: كَانَ مِنْ كِبَارِ الصَّالِحِينَ. قَالَ مُطَرِّفٌ: مَا تَحَابَّ اثْنَانِ فِي اللَّهِ إِلَّا كَانَ أَشَدَّهُمَا حُبًّا لِصَاحِبِهِ أَفْضَلَهُمَا، وَأَنَا لِمَذْعُورٍ أَشَدُّ حُبًّا، وَهُوَ أَفْضَلُ مِنِّي، فَكَيْفَ هَذَا؟ قَالَ: فَلَمَّا أَمَرَ بِالرَّهْطِ أَنْ يَخْرُجُوا إِلَى الشَّامِ أُمِرَ بِمَذْعُورٍ فِيهِمْ. قَالَ: فَلَقِيَنِي فَأَخَذَ بِلِجَامِ دَابَّتِي، فَجَعَلْتُ كُلَّمَا أَرَدْتُ أَنْ أَنْصَرِفَ مَنَعَنِي، فَقُلْتُ: إِنَّ الْمَكَانَ بَعِيدٌ، فَجَعَلَ يَحْبِسُنِي، فَقُلْتُ: أَنْشُدُكَ اللَّهَ إِلَّا تَرَكْتَنِي فِيمَ تَحْبِسُنِي، [فَلَمَّا نَشَدْتُهُ] قَالَ: كَلِمَةً يُخْفِيهَا جُهْدَهُ مِنِّي، اللَّهُمَّ فِيكَ، فَعَرَفْتُ أَنَّهُ أَشَدُّ حُبًّا لِي مِنْهُ. يَزِيدُ بْنُ مَرْثَدٍ يَزِيدُ بْنُ مَرْثَدٍ، أَبُو عُثْمَانَ الْهَمْدَانِيُّ: أَسْنَدَ عَنْ مُعَاذٍ، وَأَبِي الدَّرْدَاءِ. وَكَانَ كَثِيرَ الْبُكَاءِ. عَنْ عَبْدِ الرَّحْمَنِ بْنِ يَزِيدَ بْنِ جَابِرٍ، قَالَ: قُلْتُ لِيَزِيدَ بْنِ مَرْثَدٍ: مَا لِي لَا أَرَى عَيْنَاكَ تَجِفَّانِ مِنَ الدُّمُوعِ، قَالَ: وَمَا سُؤَالُكَ عَنْ هَذَا؟ قُلْتُ: عَسَى أَنْ يَنْفَعَنِي اللَّهُ بِهِ، قَالَ: هُوَ مَا تَرَى، قُلْتُ: هَكَذَا تَكُونُ فِي خَلَوَاتِكَ قَالَ: وَاللَّهِ إِنَّ ذَلِكَ لَيَعْتَرِينِي وَقَدْ قُرِّبَ إِلَيَّ طَعَامِي فَيَحُولُ بَيْنِي وَبَيْنَ أَكْلِهِ، وَإِنَّ ذَلِكَ لَيَعْتَرِينِي وَقَدْ دَنَوْتُ مِنْ أَهْلِي فَيَحُولُ بَيْنِي وَبَيْنَ مَا أُرِيدُ حَتَّى تَبْكِيَ أَهْلِي لِبُكَائِي وَيَبْكِيَ صِبْيَانُنَا وَمَا يَدْرُونَ مَا يُبْكِينَا، وَحَتَّى تَقُولَ زَوْجَتِي: يَا وَيْحَهَا، مَاذَا خُصَّتْ بِهِ مِنْ نِسَاءِ الْمُسْلِمِينَ مِنَ الْحُزْنِ مَعَكَ، مَا يَنْفَعُنِي مَعَكَ عَيْشٌ، وَلَا تَقَرُّ عَيْنِي بِمَا تَقَرُّ بِهِ عَيْنُ النِّسَاءِ مَعَ أَزْوَاجِهِنَّ، قُلْتُ: يَا أَخِي مَا الَّذِي أَحْوَجَكَ؟ قَالَ: وَاللَّهِ يَا أَخِي لَوْ أَنَّ اللَّهَ تَعَالَى لَمْ يَتَوَاعَدْنِي إِنْ أَنَا عَصَيْتُهُ إِلَّا أَنْ يَحْبِسَنِي فِي حَمَّامٍ لَكُنْتُ حَرِيًّا أَنْ لَا تَجِفَّ لِي دَمْعَةٌ، فَكَيْفَ وَقَدْ تَوَاعَدَنِي أَنْ يَسْجُنَنِي فِي النَّارِ. [وَرُوِيَ] عَنْ سُوَيْدِ بْنِ عَبْدِ الْعَزِيزِ، عَنِ الْوَضِينِ بْنِ عَطَاءٍ، قَالَ: أَرَادَ الْوَلِيدُ بْنُ عَبْدِ الْمَلِكِ أَنْ يُوَلِّيَ يَزِيدَ بْنَ مَرْثَدٍ فَبَلَغَ ذَلِكَ يَزِيدَ، فَلَبِسَ فَرْوَةً وَقَلَبَهَا فَجَعَلَ الْجِلْدَ عَلَى ظَهْرِهِ وَالصُّوفَ خَارِجًا، وَأَخَذَ بِيَدِهِ رَغِيفًا وَعَرَقًا، وَخَرَجَ بِلَا رِدَاءٍ وَلَا قَلَنْسُوَةٍ وَلَا نَعْلٍ وَلَا خُفٍّ، وَجَعَلَ يَمْشِي فِي الْأَسْوَاقِ وَيَأْكُلُ، فَقِيلَ لِلْوَلِيدِ: يَزِيدُ قَدِ اخْتَلَطَ، وَأُخْبِرَ بِمَا فَعَلَ، فَتَرَكَهُ. يَحْيَى بْنُ يَعْمَرَ يَحْيَى بْنُ يَعْمَرَ، أَبُو سُلَيْمَانَ اللَّيْثِيُّ الْبَصْرِيُّ : كَانَ صَاحِبَ عِلْمٍ بِالْقُرْآنِ وَالْعَرَبِيَّةِ. رَوَى عَنِ ابْنِ عَبَّاسٍ، وَابْنِ عُمَرَ، وَأَبِي الْأَسْوَدِ الدِّيلِيِّ. وَرَوَى عَنْهُ عَبْدُ اللَّهِ بْنُ أَبِي بُرَيْدَةَ، وَإِسْحَاقُ بْنُ سُوَيْدٍ. وَنَزَلَ مَرْوَ، وَوَلِيَ الْقَضَاءِ، وَكَانَ عَالِمًا فَصِيحًا ثِقَةً. قَالَ الْأَصْمَعِيُّ: كَانَ يَحْيَى قَاضِيًا فَتَقَدَّمَ إِلَيْهِ رَجُلٌ وَامْرَأَتُهُ، فَقَالَ يَحْيَى لِلرَّجُلِ: أَرَأَيْتَ إِنْ سَأَلْتُكَ حَقَّ شُكْرِهَا وَشَبْرِكَ أَنْشَأْتَ تُطِلُّهَا وَتَضْهَلُهَا. قَالَ: يَقُولُ الرَّجُلُ لِامْرَأَتِهِ: لَا وَاللَّهِ لَا أَدْرِي مَا يَقُولُ قَوْمِي حَتَّى تَنْصَرِفَ [شَبْرَةٌ] تُطِلُّهَا: تُبْطِلُ حَقَّهَا. وَتَضْهَلُهَا: تُعْطِيهَا حَقَّهَا قَلِيلًا قَلِيلًا، وَالْكِنَايَةُ بِالشُّكْرِ وَالشَّبْرِ عَنِ النِّكَاحِ.
✧ ʿAbd Allāh b. Thaʿlabah b. Ṣuʿayr In it, among the notable deaths: ʿAbd Allāh b. Thaʿlabah b. Ṣuʿayr, one of the Followers, al-ʿUdhrī, the poet. It has been said that he lived during the life of the Prophet ﷺ, and he wiped over his head. Al-Zuhrī used to learn genealogy from him. The governors in this year are those mentioned in the one before it. Ẓalīm, the client of ʿAbd Allāh b. Saʿd b. Abī Sarḥ In it Ẓalīm, the client of ʿAbd Allāh b. Saʿd b. Abī Sarḥ, died in Ifrīqiyah. (Ẓalīm: with a fatḥah on the dotted ẓāʾ, and a kasrah on the lām). Rabīʿah b. ʿAbbād al-Dīlī Rabīʿah b. ʿAbbād al-Dīlī: Among the Companions of the Messenger of God ﷺ, he raided Ifrīqiyah with ʿAbd Allāh b. Saʿd b. Abī Sarḥ in the year twenty-seven. Muḥammad b. al-Munkadir, Abū al-Zinād, Bukayr b. al-Ashajj, [and others] narrated from him. He died in Madinah during the caliphate of al-Walīd b. ʿAbd al-Malik. ʿAbd Allāh b. Muḥayrīz [ʿAbd Allāh] b. Muḥayrīz, Abū Muḥayrīz: He transmitted ascriptions from Abū Saʿīd, Muʿāwiyah, and Abū Maḥdhūrah. Ismāʿīl b. Aḥmad informed us with his chain of authority from Bashīr b. Ṣāliḥ, who said: Ibn Muḥayrīz entered a shop in Dābiq wanting to buy a garment. A man said to the shopkeeper, "This is Ibn Muḥayrīz, so sell to him well." Ibn Muḥayrīz became angry and left, saying, "We buy with our wealth; we do not buy with our religion." ʿAbd al-Raḥmān b. Yazīd b. Muʿāwiyah: Al-Ḥasan b. ʿUthmān said: I heard Abū al-ʿAbbās al-Walīd say, on the authority of ʿAbd al-Raḥmān b. Jābir, who said: ʿAbd al-Raḥmān b. Yazīd b. Muʿāwiyah was alone with ʿAbd al-Malik b. Marwān. When ʿAbd al-Malik died and the people dispersed from his grave, he stood over it and said, "You are ʿAbd al-Malik who used to promise me and so I hoped in you, and threaten me and so I feared you. You have arisen with none of your dominion with you except your two garments, and you have nothing but four cubits in a width of two cubits of earth." Then he returned to his family and devoted himself to worship until he became like a worn-out waterskin. He said: Then some of his family entered upon him and reproached him for his self-neglect and harming himself, and he said to the speaker, "I ask you about something; will you tell me the truth about it?" He said, "Yes." He said, "Tell me about your state that you are in—are you content with it for death?" He said, "By God, no." He said, "Have you resolved to move from it to another?" He said, "I have not decided on that." He said, "Do you feel safe that death will come to you in the state that you are in?" He said, "By God, no." He said, "Then no rational person remains in such a state." Then he returned to his prayer-place. ʿImrān b. Ḥiṭṭān al-Sudūsī al-Baṣrī ʿImrān b. Ḥiṭṭān al-Sudūsī al-Baṣrī: He narrated from Abū Mūsā, Ibn ʿUmar, and ʿĀʾishah. Muḥammad b. Sīrīn and Yaḥyā b. Abī Kathīr narrated from him. He was a poet. On the authority of Abū al-Ḥasan al-Madāʾinī, who said: ʿImrān b. Ḥiṭṭān entered upon his wife—and ʿImrān was ugly, hideous, short—and she had adorned herself, and she was a beautiful woman. When he looked at her, she increased in beauty in his eye, and he could not help but keep looking at her. She said, "What is the matter with you?" He said, "You have become, by God, beautiful." She said, "Rejoice, for I and you are in Paradise." He said, "How do you know that?" She said, "Because you were given one like me and you were thankful, and I was tested with one like you and I was patient, and the patient and the thankful are in Paradise." Madhʿūr Madhʿūr: He was among the great righteous. Muṭarrif said: "No two people love each other for God's sake but the one of them more intense in love for his companion is the better of them, and I am more intense in love for Madhʿūr, yet he is better than me—so how is this?" He said: "When the band was ordered to go out to Syria, Madhʿūr was commanded to be among them. He met me and took hold of my mount's rein, and every time I wanted to leave he prevented me. I said, 'The place is far,' and he kept detaining me. I said, 'I adjure you by God to let me go—why are you detaining me?' When I adjured him, he said a word he was trying his utmost to hide from me: 'O God, for You.' Then I knew that he was more intense in love for me than I." Yazīd b. Marthad Yazīd b. Marthad, Abū ʿUthmān al-Hamdānī: He transmitted ascriptions from Muʿādh and Abū al-Dardāʾ. He wept profusely. On the authority of ʿAbd al-Raḥmān b. Yazīd b. Jābir, who said: I said to Yazīd b. Marthad, "Why do I not see your eyes drying of tears?" He said, "What is your question about this?" I said, "Perhaps God may benefit me by it." He said, "It is as you see." I said, "Are you like this in your private moments?" He said, "By God, it comes over me even when my food is brought near to me, and it comes between me and eating it. And it comes over me even when I have drawn near to my family, and it comes between me and what I want until my family weeps because of my weeping, and our children weep, not knowing what makes us weep, and until my wife says, 'Alas for her! What grief she has been singled out with among the women of the Muslims along with you! Life with you does not benefit me, and my eye is not soothed by what the eyes of women are soothed by with their husbands.'" I said, "O brother, what has brought you to this?" He said, "By God, O brother, if God Most High had only threatened me, should I disobey Him, with being confined in a bathhouse, I would deserve that no tear of mine should dry. So how is it when He has threatened to imprison me in the Fire?" [And it is narrated] from Suwayd b. ʿAbd al-ʿAzīz, from al-Waḍīn b. ʿAṭāʾ, who said: Al-Walīd b. ʿAbd al-Malik wanted to appoint Yazīd b. Marthad, and that reached Yazīd. So he wore a fur garment and turned it inside out, putting the leather on his back and the wool outside. He took in his hand a loaf and a bone with meat, and went out without a cloak, cap, sandals, or boots, and walked in the markets eating. It was said to al-Walīd, "Yazīd has become deranged," and he was told what he had done, so he left him alone. Yaḥyā b. Yaʿmar Yaḥyā b. Yaʿmar, Abū Sulaymān al-Laythī al-Baṣrī: He was a possessor of knowledge of the Qurʾān and Arabic. He narrated from Ibn ʿAbbās, Ibn ʿUmar, and Abū al-Aswad al-Dīlī. ʿAbd Allāh b. Abī Buraydah and Isḥāq b. Suwayd narrated from him. He settled in Marw and held the judgeship, and he was learned, eloquent, trustworthy. Al-Aṣmaʿī said: Yaḥyā was a judge, and a man and his wife came before him. Yaḥyā said to the man: "Have you considered, if I ask you the right of her thanks and her span, would you begin to nullify her and dole out to her?" He said: The man says to his wife, "No, by God, I do not know what my people say until a span passes." 'Nullify her' means: to invalidate her right. 'Dole out to her' means: to give her her right little by little. The allusion by thanks and span is to marriage.
Tarikh (al-Tabari) 2363No grade recorded
غَزْوَةُ مَسْلَمَةُ بْنُ عَبْدِ الْمَلِكِ أَرْضَ الرُّومِ ثُمَّ دَخَلَتْ سَنَةُ تِسْعِينَ مِنَ الْهِجْرَةِ فِيهَا غَزَا مَسْلَمَةُ بْنُ عَبْدِ الْمَلِكِ وَالْعَبَّاسُ بْنُ الْوَلِيدِ بِلَادَ الرُّومِ، فَفَتَحَا حُصُونًا، وَقَتَلَا خَلْقًا مِنَ الرُّومِ، وَغَنِمَا وَأَسَرَا خَلْقًا كَثِيرًا. أسر الروم خالد بن كيسان صاحب البحر وَفِيهَا أَسَرَتِ الرُّومُ خَالِدَ بْنَ كَيْسَانَ صَاحِبَ الْبَحْرِ، وَذَهَبُوا بِهِ إِلَى مَلِكِهِمْ، فَأَهْدَاهُ مَلِكُ الرُّومِ إِلَى الْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ. عزل عبد الله بن عبد الملك عن إمرة مصر وَفِيهَا عَزَلَ الْوَلِيدُ أَخَاهُ عَبْدَ اللَّهِ بْنَ عَبْدِ الْمَلِكِ عَنْ إِمْرَةِ مِصْرَ، وَوَلَّى عَلَيْهَا قُرَّةَ بْنَ شَرِيكٍ. فتح قتيبة بن مسلم مدينة بخارى وَفِيهَا فَتَحَ قُتَيْبَةُ بْنُ مُسْلِمٍ مَدِينَةَ بُخَارَى، وَهَزَمَ جَمْعَ الْعَدُوِّ مِنَ التُّرْكِ بِهَا، وَجَرَتْ بَيْنَهُمْ فُصُولٌ يَطُولُ ذِكْرُهَا، وَقَدْ تَقَصَّاهَا ابْنُ جَرِيرٍ. صلح قتيبة وطرخون وَفِيهَا طَلَبَ طَرْخُونُ مَلِكُ الصُّغْدِ بَعْدَ فَتْحِ بُخَارَى مِنْ قُتَيْبَةَ أَنْ يُصَالِحَهُ عَلَى مَالٍ يَبْذُلُهُ فِي كُلِّ عَامٍ، فَأَجَابَهُ قُتَيْبَةُ إِلَى ذَلِكَ، وَأَخَذَ مِنْهُ رَهْنًا عَلَيْهِ. استنجاد وردان بالترك وفتح الطالقان وَفِيهَا اسْتَنْجَدَ وَرْدَانُ خُذَاهْ بِالتُّرْكِ، فَأَتَوْهُ مِنْ جَمِيعِ النَّوَاحِي وَهُوَ صَاحِبُ بُخَارَى بَعْدَ أَخْذِ قُتَيْبَةَ لَهَا وَخَرَجَ وَرْدَانُ خُذَاهْ وَحَمَلَ عَلَى الْمُسْلِمِينَ فَحَطَّمُوهُمْ، ثُمَّ عَادَ الْمُسْلِمُونَ عَلَيْهِمْ فَقَتَلُوا مِنْهُمْ مَقْتَلَةً عَظِيمَةً، وَصَالَحَ قُتَيْبَةُ مَلِكَ الصُّغْدِ، وَفَتَحَ بُخَارَى وَحُصُونَهَا، وَرَجَعَ قُتَيْبَةُ بِالْجُنْدِ إِلَى بِلَادِهِ فَأَذِنَ لَهُ الْحَجَّاجُ، فَلَمَّا سَارَ إِلَى بِلَادِهِ بَلَغَهُ أَنَّ صَاحِبَ الصُّغْدِ قَالَ لِمُلُوكِ التُّرْكِ: إِنِ الْعَرَبَ بِمَنْزِلَةِ اللُّصُوصِ، فَإِنْ أُعْطُوا شَيْئًا ذَهَبُوا، وَإِنَّ قُتَيْبَةَ هَكَذَا يَقْصِدُ الْمُلُوكَ، فَإِنْ أَعْطَوْهُ شَيْئًا أَخْذَهُ وَرَجَعَ عَنْهُمْ، وَإِنَّ قُتَيْبَةَ لَيْسَ بِمَلِكٍ، وَلَا يَطْلُبُ مُلْكًا. فَبَلَغَ قُتَيْبَةَ قَوْلُهُ، فَرَجَعَ إِلَيْهِمْ، فَكَاتَبَ نَيْزَكُ مَلِكُ التُّرْكِ مُلُوكَ مَا وَرَاءَ النَّهْرِ; مِنْهُمْ مَلِكُ الطَّالَقَانِ، وَكَانَ قَدْ صَالَحَ قُتَيْبَةَ فَنَقَضَ الصُّلْحَ الَّذِي كَانَ بَيْنَهُ وَبَيْنَ قُتَيْبَةَ، وَاسْتَجَاشَ عَلَيْهِ بِالْمُلُوكِ كُلِّهَا، فَأَتَاهُ مُلُوكٌ كَثِيرٌ كَانُوا قَدْ عَاهَدُوا قُتَيْبَةَ عَلَى الصُّلْحِ، فَنَقَضُوا كُلُّهُمْ وَصَارُوا يَدًا وَاحِدَةً عَلَى قُتَيْبَةَ، وَاتَّعَدُوا إِلَى الرَّبِيعِ، وَتَعَاهَدُوا وَتَعَاقَدُوا عَلَى أَنْ يَجْتَمِعُوا فَيُقَاتِلُوا كُلُّهُمْ فِي فَصْلِ الرَّبِيعِ مِنَ السَّنَةِ الْآتِيَةِ، فَقَتَلَ مِنْهُمْ قُتَيْبَةُ فِي ذَلِكَ الْحِينِ مَقْتَلَةً عَظِيمَةً جِدًّا لَمْ يُسْمَعْ بِمِثْلِهَا، وَصَلَبَ مِنْهُمْ سِمَاطَيْنِ فِي مَسَافَةِ أَرْبَعَةِ فَرَاسِخَ فِي نِظَامٍ وَاحِدٍ، وَذَلِكَ مِمَّا كَسَرَ جُمُوعَهُمْ كُلَّهُمْ. هروب يزيد بن المهلب وأخواه من سجن الحجاج وَفِي هَذِهِ السَّنَةِ هَرَبَ يَزِيدُ بْنُ الْمُهَلَّبِ وَأَخَوَاهُ الْمُفَضَّلُ وَعَبْدُ الْمَلِكِ مِنْ سِجْنِ الْحَجَّاجِ، فَلَحِقُوا بِسُلَيْمَانَ بْنِ عَبْدِ الْمَلِكِ، فَأَمَّنَهُمْ مِنَ الْحَجَّاجِ، وَذَلِكَ أَنَّ الْحَجَّاجَ كَانَ قَدِ احْتَاطَ عَلَيْهِمْ قَبْلَ ذَلِكَ، وَعَاقَبَهُمْ عُقُوبَةً عَظِيمَةً، وَأَخَذَ مِنْهُمْ سِتَّةَ آلَافِ أَلْفٍ، وَكَانَ أَصْبَرَهُمْ عَلَى الْعُقُوبَةِ يَزِيدُ بْنُ الْمُهَلَّبِ، كَانَ لَا يُسْمَعُ لَهُ صَوْتٌ، وَلَوْ فَعَلُوا بِهِ مَا فَعَلُوا، فَكَانَ ذَلِكَ يَغِيظُ الْحَجَّاجَ، حَتَّى قَالَ قَائِلٌ لِلْحَجَّاجِ: إِنَّ فِي سَاقِهِ أَثَرَ نُشَّابَةٍ بَقِيَ نَصْلُهَا فِيهِ، وَإِنَّهُ مَتَى أَصَابَهَا شَيْءٌ لَا يَمْلِكُ نَفْسَهُ أَنْ يَصْرُخَ، فَأَمَرَ الْحَجَّاجُ أَنْ يُنَالَ ذَلِكَ الْمَوْضِعُ مِنْهُ بِعَذَابٍ، فَصَاحَ، فَلَمَّا سَمِعَتْ أُخْتُهُ هِنْدُ بِنْتُ الْمُهَلَّبِ وَكَانَتْ تَحْتَ الْحَجَّاجِ صَوْتَهُ بَكَتْ وَنَاحَتْ عَلَيْهِ فَطَلَّقَهَا الْحَجَّاجُ، ثُمَّ أَوْدَعَهُمُ السِّجْنَ، ثُمَّ خَرَجَ الْحَجَّاجُ إِلَى بَعْضِ الْمَحَالِّ لِيُنْفِذَ جَيْشًا إِلَى الْأَكْرَادِ، وَاسْتَصْحَبَهُمْ مَعَهُ، فَخَنْدَقَ حَوْلَهُمْ، وَوَكَّلَ بِهِمُ الْحَرَسَ، فَلَمَّا كَانَ فِي بَعْضِ اللَّيَالِي أَمَرَ يَزِيدُ بْنُ الْمُهَلَّبِ بِطَعَامٍ كَثِيرٍ فَصُنِعَ لِلْحَرَسِ، فَاشْتَغَلُوا بِهِ، ثُمَّ تَنَكَّرَ فِي هَيْئَةِ بَعْضِ الطَّبَّاخِينَ، وَجَعَلَ لِحْيَتَهُ لِحْيَةً بَيْضَاءَ، ثُمَّ خَرَجَ، فَرَآهُ بَعْضُ الْحَرَسِ فَقَالَ: مَا رَأَيْتُ مِشْيَةً أَشْبَهَ بِمِشْيَةِ يَزِيدَ بْنِ الْمُهَلَّبِ مِنْ هَذَا. ثُمَّ اتَّبَعَهُ يَتَحَقَّقُهُ، فَلَمَّا رَأَى بَيَاضَ لِحْيَتِهِ انْصَرَفَ عَنْهُ، ثُمَّ لَحِقَهُ أَخَوَاهُ، فَرَكِبُوا السُّفُنَ، وَسَارُوا نَحْوَ الشَّامِ، فَلَمَّا بَلَغَ الْحَجَّاجَ هَرَبُهُمُ انْزَعَجَ لِذَلِكَ، وَذَهَبَ وَهْمُهُ أَنَّهُمْ سَارُوا إِلَى خُرَاسَانَ، فَكَتَبَ إِلَى قُتَيْبَةَ بْنِ مُسْلِمٍ يُحَذِّرُهُ قُدُومَهُمْ، وَيَأْمُرُهُ بِالِاسْتِعْدَادِ لَهُمْ، وَأَنْ يَرْصُدَهُمْ فِي كُلِّ مَكَانٍ، وَيَكْتُبَ إِلَى أُمَرَاءِ الثُّغُورِ وَالْكُوَرِ بِتَحْصِيلِهِمْ، وَكَتَبَ إِلَى أَمِيرِ الْمُؤْمِنِينَ الْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ يُخْبِرُهُ بِهَرَبِهِمْ، وَأَنَّهُ لَا يَرَاهُمْ هَرَبُوا إِلَّا إِلَى خُرَاسَانَ، وَخَافَ الْحَجَّاجُ مِنْ يَزِيدَ بْنِ الْمُهَلَّبِ، أَنْ يَصْنَعَ كَمَا صَنَعَ عَبْدُ الرَّحْمَنِ بْنُ مُحَمَّدِ بْنِ الْأَشْعَثِ مِنَ الْخُرُوجِ عَلَيْهِ، وَجَمْعِ النَّاسِ لَهُ. وَأَمَّا يَزِيدُ بْنُ الْمُهَلَّبِ فَإِنَّهُ سَلَكَ عَلَى الْبَطَائِحِ، وَجَاءَتْهُ خُيُولٌ كَانَ قَدْ أَعَدَّهَا لَهُ أَخُوهُ مَرْوَانُ بْنُ الْمُهَلَّبِ لِهَذَا الْيَوْمِ، فَرَكِبَهَا وَسَلَكَ بِهِ دَلِيلٌ مِنْ بَنِي كَلْبٍ يُقَالُ لَهُ: عَبْدُ الْجَبَّارِ بْنُ يَزِيدَ. فَأَخَذَ بِهِمْ عَلَى السَّمَاوَةِ. وَجَاءَ الْخَبَرُ إِلَى الْحَجَّاجِ بَعْدَ يَوْمَيْنِ أَنَّ يَزِيدَ قَدْ سَلَكَ نَحْوَ الشَّامِ، فَكَتَبَ إِلَى الْوَلِيدِ يُعْلِمُهُ بِذَلِكَ، وَسَارَ يَزِيدُ حَتَّى نَزَلَ الْأُرْدُنَّ، عَلَى وُهَيْبِ بْنِ عَبْدِ الرَّحْمَنِ الْأَزْدِيِّ وَكَانَ كَرِيمًا عَلَى سُلَيْمَانَ بْنِ عَبْدِ الْمَلِكِ فَسَارَ وُهَيْبٌ إِلَى سُلَيْمَانَ بْنِ عَبْدِ الْمَلِكِ فَقَالَ لَهُ: إِنَّ يَزِيدَ بْنَ الْمُهَلَّبِ وَأَخَوَيْهِ فِي مَنْزِلِي، قَدْ جَاءُوا مُسْتَعِيذِينَ بِكَ مِنَ الْحَجَّاجِ. قَالَ: فَاذْهَبْ فَائْتِنِي بِهِمْ، فَهُمْ آمِنُونَ مَا دُمْتُ حَيًّا. فَجَاءَهُمْ، فَذَهَبَ بِهِمْ حَتَّى أَدْخَلَهُمْ عَلَى سُلَيْمَانَ بْنِ عَبْدِ الْمَلِكِ، فَأَمَّنَهُمْ سُلَيْمَانُ، وَكَتَبَ إِلَى أَخِيهِ الْوَلِيدِ: إِنَّ آلَ الْمُهَلَّبِ قَدْ أَمَّنْتُهُمْ، وَإِنَّمَا بَقِيَ لِلْحَجَّاجِ عِنْدَهُمْ ثَلَاثَةُ آلَافِ أَلْفٍ، وَهِيَ عِنْدِي. فَكَتَبَ إِلَيْهِ: لَا وَاللَّهِ لَا أُؤَمِّنُهُ حَتَّى تَبْعَثَ بِهِ إِلَيَّ. فَكَتَبَ إِلَيْهِ: لَا وَاللَّهِ لَا أَبْعَثُهُ حَتَّى أَجِيءَ مَعَهُ، فَأَنْشُدُكَ اللَّهَ يَا أَمِيرَ الْمُؤْمِنِينَ أَنْ تَفْضَحَنِي أَوْ تُخْفِرَنِي فِي جِوَارِي. فَكَتَبَ إِلَيْهِ: لَا وَاللَّهِ لَا تَجِئْ مَعَهُ وَابْعَثْ بِهِ إِلَيَّ فِي وَثَاقٍ. فَقَالَ يَزِيدُ: ابْعَثْنِي إِلَيْهِ، فَمَا أُحِبُّ أَنْ أُوقِعَ بَيْنَكَ وَبَيْنَهُ عَدَاوَةً وَحَرْبًا، فَابْعَثْنِي إِلَيْهِ، وَابْعَثْ مَعِي ابْنَكَ، وَاكْتُبْ إِلَيْهِ بِأَلْطَفِ عِبَارَةٍ تَقْدِرُ عَلَيْهَا. فَبَعَثَهُ وَبَعَثَ مَعَهُ ابْنَهُ أَيُّوبَ، وَقَالَ لِابْنِهِ: إِذَا دَخَلْتَ فِي الدِّهْلِيزِ فَادْخُلْ مَعَ يَزِيدَ فِي السِّلْسِلَةِ، وَادْخُلَا عَلَيْهِ كَذَلِكَ. فَلَمَّا رَأَى الْوَلِيدُ ابْنَ أَخِيهِ فِي السِّلْسِلَةِ، قَالَ: وَاللَّهِ لَقَدْ بَلَغْنَا مِنْ سُلَيْمَانَ. وَدَفَعَ أَيُّوبُ كِتَابَ أَبِيهِ إِلَى عَمِّهِ، وَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، نَفْسِي فِدَاؤُكَ لَا تَخْفِرْ ذِمَّةَ أَبِي، وَأَنْتَ أَحَقُّ مَنْ مَنَعَهَا، وَلَا تَقْطَعْ مِنَّا رَجَاءَ مَنْ رَجَا السَّلَامَةَ فِي جِوَارِنَا لِمَكَانِنَا مِنْكَ، وَلَا تُذِلَّ مَنْ رَجَا الْعِزَّ فِي الِانْقِطَاعِ إِلَيْنَا لِعِزِّنَا بِكَ. ثُمَّ قَرَأَ الْوَلِيدُ كِتَابَ سُلَيْمَانَ بْنِ عَبْدِ الْمَلِكِ فَإِذَا فِيهِ: أَمَّا بَعْدُ يَا أَمِيرَ الْمُؤْمِنِينَ، فَوَاللَّهِ إِنْ كُنْتُ لَأَظُنُّ لَوِ اسْتَجَارَ بِي عَدُوٌّ قَدْ نَابَذَكَ وَجَاهَدَكَ فَأَنْزَلْتُهُ وَأَجْرَتْهُ، أَنَّكَ لَا تُذِلُّ جَارِي، وَلَا تَخْفِرُ جِوَارِي، بَلْ لَمْ أُجِرْ إِلَّا سَامِعًا مُطِيعًا، حَسَنَ الْبَلَاءِ وَالْأَثَرِ فِي الْإِسْلَامِ، هُوَ وَأَبُوهُ وَأَهْلُ بَيْتِهِ، وَقَدْ بَعَثْتُ بِهِ إِلَيْكَ، فَإِنْ كُنْتَ إِنَّمَا تُعِدُّ قَطِيعَتِي وَالْإِخْفَارَ بِذِمَّتِي وَالْإِبْلَاغَ فِي مَسَاءَتِي، فَقَدْ قَدَرْتَ إِنْ أَنْتَ فَعَلْتَ، وَأَنَا أُعِيذُكَ بِاللَّهِ مِنِ احْتِرَادِ قَطِيعَتِي، وَانْتِهَاكِ حُرْمَتِي، وَتَرْكِ بِرِّي وَصِلَتِي، فَوَاللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ مَا تَدْرِي مَا بَقَائِي وَبَقَاؤُكَ، وَلَا مَتَى يُفَرِّقُ الْمَوْتُ بَيْنِي وَبَيْنَكَ، فَإِنِ اسْتَطَاعَ أَمِيرُ الْمُؤْمِنِينَ أَدَامَ اللَّهُ سُرُورَهُ أَنْ لَا يَأْتِيَ أَجَلُ الْوَفَاةِ عَلَيْنَا إِلَّا وَهُوَ لِي وَاصِلٌ، وَلِحَقِّي مُؤَدٍّ، وَعَنْ مَسَاءَتِي نَازِعٌ، فَلْيَفْعَلْ، وَوَاللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ مَا أَصْبَحْتُ بِشَيْءٍ مِنْ أَمْرِ الدُّنْيَا بَعْدَ تَقْوَى اللَّهِ بِأَسَرَّ مِنِّي بِرِضَاكَ وَسُرُورِكَ، وَإِنَّ رِضَاكَ وَسُرُورَكَ مِمَّا أَلْتَمِسُ بِهِ رِضْوَانَ اللَّهِ عَزَّ وَجَلَّ، وَإِنْ كُنْتَ يَا أَمِيرَ الْمُؤْمِنِينَ يَوْمًا مِنَ الدَّهْرِ تُرِيدُ مَسَرَّتِي وَصِلَتِي وَكَرَامَتِي وَإِعْظَامَ حَقِّي فَتَجَاوَزْ لِي عَنْ يَزِيدَ، وَكُلُّ مَا طَلَبْتَهُ بِهِ فَهُوَ عَلَيَّ. فَلَمَّا قَرَأَ الْوَلِيدُ كِتَابَهُ قَالَ: لَقَدْ أَشْفَقْنَا عَلَى سُلَيْمَانَ. ثُمَّ دَعَا ابْنَ أَخِيهِ، فَأَدْنَاهُ مِنْهُ، وَتَكَلَّمَ يَزِيدُ بْنُ الْمُهَلَّبِ فَحَمِدَ اللَّهَ، وَأَثْنَى عَلَيْهِ، وَصَلَّى عَلَى رَسُولِهِ، ثُمَّ قَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ إِنْ بَلَاءَكُمْ عِنْدَنَا أَحْسَنُ الْبَلَاءِ، فَمَنْ يَنْسَى ذَلِكَ فَلَسْنَا نَاسِيهِ، وَمَنْ يَكْفُرُهُ فَلَسْنَا بِكَافِرِيهِ، وَقَدْ كَانَ مِنْ بَلَائِنَا أَهْلَ الْبَيْتِ فِي طَاعَتِكُمْ وَالطَّعْنِ فِي أَعْيُنِ أَعْدَائِكُمْ فِي الْمَوَاطِنِ الْعِظَامِ فِي الْمَشَارِقِ وَالْمَغَارِبِ مَا إِنَّ الْمِنَّةَ عَلَيْنَا فِيهِ عَظِيمَةٌ. فَقَالَ لَهُ: اجْلِسْ. فَجَلَسَ، فَأَمَّنَهُ، وَكَفَّ عَنْهُ، وَرَدَّهُ إِلَى سُلَيْمَانَ، فَكَانَ عِنْدَهُ يُعَلِّمُهُ الْهَيْئَةَ، وَيَصِفُ لَهُ أَلْوَانَ الْأَطْعِمَةِ الطَّيِّبَةِ، وَكَانَ حَظِيًّا عِنْدَهُ لَا يُهْدَى إِلَيْهِ بِهَدِيَّةٍ إِلَّا بَعَثَ إِلَيْهِ بِنِصْفِهَا، وَتَقَرَّبَ يَزِيدُ بْنُ الْمُهَلَّبِ إِلَى سُلَيْمَانَ بِأَنْوَاعِ الْهَدَايَا وَالتُّحَفِ وَالتَّقَادُمِ. وَكَتَبَ الْوَلِيدُ إِلَى الْحَجَّاجِ: إِنِّي لَمْ أَصِلْ إِلَى يَزِيدَ بْنِ الْمُهَلَّبِ، وَأَهْلِ بَيْتِهِ مَعَ أَخِي سُلَيْمَانَ، فَاكْفُفْ عَنْهُمْ، وَالْهَ عَنِ الْكِتَابِ إِلَيَّ فِيهِمْ. فَكَفَّ الْحَجَّاجُ عَنْ آلِ الْمُهَلَّبِ، وَتَرَكَ مَا كَانَ يُطَالِبُهُمْ بِهِ مِنَ الْأَمْوَالِ، حَتَّى تَرَكَ لِأَبِي عُيَيْنَةَ بْنِ الْمُهَلَّبِ أَلْفَ أَلْفِ دِرْهَمٍ، وَلَمْ يَزَلْ يَزِيدُ بْنُ الْمُهَلَّبِ عِنْدَ سُلَيْمَانَ بْنِ عَبْدِ الْمَلِكِ حَتَّى هَلَكَ الْحَجَّاجُ فِي سَنَةِ خَمْسٍ وَتِسْعِينَ، ثُمَّ وَلِيَ يَزِيدُ بِلَادَ الْعِرَاقِ بَعْدَ الْحَجَّاجِ، كَمَا أَخْبَرَهُ الرَّاهِبُ. من حج بالناس في هذه السنة وَحَجَّ بِالنَّاسِ هَذِهِ السَّنَةَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ، وَكَانَ أَمِيرًا عَلَى مَكَّةَ وَالْمَدِينَةِ وَالطَّائِفِ. وَكَانَ عَلَى الْعِرَاقِ وَالْمَشْرِقِ كُلِّهِ الْحَجَّاجُ بْنُ يُوسُفَ، وَعَامِلُهُ عَلَى الْبَصْرَةِ الْجَرَّاحُ بْنُ عَبْدِ اللَّهِ الْحَكَمِيُّ، وَعَلَى قَضَائِهَا عَبْدُ الرَّحْمَنِ بْنُ أُذَيْنَةَ، وَعَلَى خُرَاسَانَ قُتَيْبَةُ بْنُ مُسْلِمٍ، وَعَلَى مِصْرَ قُرَّةُ بْنُ شَرِيكٍ.
✧ Maslamah b. ʿAbd al-Malik's campaign into the land of the Rūm Then the year ninety of the Hijrah began In it Maslamah b. ʿAbd al-Malik and al-ʿAbbās b. al-Walīd raided the lands of the Rūm. They conquered fortresses, killed a multitude of the Rūm, and took abundant booty and many captives. The Rūm capture Khālid b. Kaysān, the commander of the sea In it the Rūm captured Khālid b. Kaysān, the commander of the sea, and took him to their king. The king of the Rūm then sent him as a gift to al-Walīd b. ʿAbd al-Malik. The dismissal of ʿAbd Allāh b. ʿAbd al-Malik from the governorship of Egypt In it al-Walīd dismissed his brother ʿAbd Allāh b. ʿAbd al-Malik from the governorship of Egypt, and appointed over it Qurrah b. Sharīk. Qutaybah b. Muslim conquers the city of Bukhārā In it Qutaybah b. Muslim conquered the city of Bukhārā, and defeated a gathering of the enemy from among the Turks there. Episodes occurred between them whose mention would be lengthy, and which Ibn Jarīr has related in full. Qutaybah's peace agreement with Ṭarkhūn In it Ṭarkhūn, king of al-Ṣughd, after the conquest of Bukhārā, asked Qutaybah to make peace with him on the basis of wealth he would pay every year. Qutaybah agreed to that, and took a pledge from him for it. Wardān seeks help from the Turks and the conquest of al-Ṭālaqān In it Wardān Khudhāh sought help from the Turks, and they came to him from all directions. He was the lord of Bukhārā after Qutaybah took it. Wardān Khudhāh went out and attacked the Muslims, and they crushed them. Then the Muslims returned against them and killed a great slaughter among them. Qutaybah made peace with the king of al-Ṣughd, conquered Bukhārā and its fortresses, and returned with the army to his land. Al-Ḥajjāj gave him permission to do so. When he had gone to his land, news reached him that the lord of al-Ṣughd had said to the kings of the Turks: 'The Arabs are like thieves: if they are given something they go away. Qutaybah is like this: he aims at kings; if they give him something he takes it and turns away from them. Qutaybah is no king, and he does not seek kingship.' Qutaybah heard his words, so he returned to them. Nīzak, king of the Turks, wrote to the kings of what lies beyond the river, among them the king of al-Ṭālaqān, who had made peace with Qutaybah. He broke the peace that was between him and Qutaybah, and summoned against him all the kings. Many kings who had covenanted with Qutaybah for peace came to him, and all of them broke their covenants and became one hand against Qutaybah. They set a time for the spring, and made mutual oaths and pacts that they would all assemble and fight together in the season of spring of the coming year. Qutaybah killed among them at that time a very great slaughter the like of which had not been heard, and he crucified from them two rows along a distance of four farsakhs in a single line. That was among the things that broke all their gatherings. The flight of Yazīd b. al-Muhallab and his brothers from al-Ḥajjāj's prison In this year Yazīd b. al-Muhallab and his brothers al-Mufaḍḍal and ʿAbd al-Malik fled from al-Ḥajjāj's prison and joined Sulaymān b. ʿAbd al-Malik, who gave them protection from al-Ḥajjāj. That was because al-Ḥajjāj had previously confined them and punished them with a great punishment, and took from them six million. The most steadfast of them under punishment was Yazīd b. al-Muhallab: no sound was heard from him no matter what they did to him. That enraged al-Ḥajjāj, until someone said to al-Ḥajjāj: 'In his leg there is the mark of an arrow whose head remains in it, and whenever anything touches it he cannot control himself from crying out.' Al-Ḥajjāj ordered that that spot be subjected to torment. He cried out. When his sister Hind bt. al-Muhallab, who was married to al-Ḥajjāj, heard his voice, she wept and wailed over him, so al-Ḥajjāj divorced her. Then he placed them in prison. Then al-Ḥajjāj went out to one of the places to send an army against the Kurds, and he took them along with him. He dug a trench around them and appointed guards over them. One night Yazīd b. al-Muhallab ordered much food to be prepared for the guards, and they became occupied with it. Then he disguised himself in the appearance of one of the cooks and made his beard a white beard. Then he went out. One of the guards saw him and said: 'I have never seen a gait more like the gait of Yazīd b. al-Muhallab than this one.' Then he followed him to make sure, but when he saw the whiteness of his beard he turned away from him. Then his brothers caught up with him, and they boarded ships and traveled toward Syria. When news of their flight reached al-Ḥajjāj, he was alarmed by it, and his thought went to the idea that they had gone to Khurāsān. He wrote to Qutaybah b. Muslim warning him of their coming, and ordering him to prepare for them, and to watch for them in every place, and to write to the commanders of the frontiers and the provinces to seize them. He wrote to the Commander of the Faithful al-Walīd b. ʿAbd al-Malik informing him of their flight, and that he did not think they had fled except to Khurāsān. Al-Ḥajjāj feared from Yazīd b. al-Muhallab that he might do as ʿAbd al-Raḥmān b. Muḥammad b. al-Ashʿath had done in rebelling against him and gathering people to himself. As for Yazīd b. al-Muhallab, he took the route through the marshlands. Horses that his brother Marwān b. al-Muhallab had prepared for this day came to him, and he mounted them. A guide from the Banū Kalb called ʿAbd al-Jabbār b. Yazīd led them, and he took them across the Samāwah. News came to al-Ḥajjāj after two days that Yazīd had taken the road toward Syria. He wrote to al-Walīd informing him of that. Yazīd traveled until he stopped in al-Urdunn at the home of Wuhayb b. ʿAbd al-Raḥmān al-Azdī, who was held in honor by Sulaymān b. ʿAbd al-Malik. Wuhayb went to Sulaymān b. ʿAbd al-Malik and said to him: 'Yazīd b. al-Muhallab and his brothers are in my house; they have come seeking your protection from al-Ḥajjāj.' He said: 'Go and bring them to me; they are safe as long as I live.' He went to them and brought them until he brought them in to Sulaymān b. ʿAbd al-Malik. Sulaymān gave them protection, and wrote to his brother al-Walīd: 'The family of al-Muhallab: I have granted them protection. There remains with them for al-Ḥajjāj three million, and it is with me.' He wrote to him: 'No, by God, I will not grant him protection until you send him to me.' He wrote to him: 'No, by God, I will not send him until I come with him. I adjure you by God, O Commander of the Faithful, not to disgrace me or violate my protection.' He wrote to him: 'No, by God, do not come with him; send him to me in bonds.' Yazīd said: 'Send me to him, for I do not like to cause enmity and war between you and him. Send me to him, and send your son with me, and write to him in the gentlest wording you can.' So he sent him, and sent his son Ayyūb with him, and said to his son: 'When you enter the vestibule, enter with Yazīd in the chain, and enter upon him thus.' When al-Walīd saw his nephew in the chain, he said: 'By God, we have been hard on Sulaymān.' Ayyūb handed his father's letter to his uncle and said: 'O Commander of the Faithful, may I be your ransom, do not violate my father's protection, for you are the most entitled to safeguard it. Do not cut off from us the hope of one who hopes for safety in our protection because of our standing with you, and do not humiliate one who hopes for honor in joining us because of our honor through you.' Then al-Walīd read Sulaymān b. ʿAbd al-Malik's letter, and in it was: 'To proceed, O Commander of the Faithful. By God, I used to think that if an enemy who had opposed you and fought you sought my protection and I lodged him and granted him refuge, you would not humiliate my neighbor or violate my protection. Indeed, I have not granted protection except to one who hears and obeys, of excellent service and mark in Islam, he and his father and the people of his house. I have sent him to you. If you intend only to sever ties with me, violate my protection, and go to the utmost in harming me, then you are able if you do so. I seek refuge for you with God from desiring to sever ties with me, from violating my sacred honor, and from abandoning kindness and connection to me. By God, O Commander of the Faithful, you do not know how long I or you will remain, or when death will separate me and you. If the Commander of the Faithful, may God perpetuate his joy, can ensure that the appointed time of death does not come upon us except while he is maintaining ties with me, fulfilling my right, and refraining from harming me, let him do so. By God, O Commander of the Faithful, after piety toward God I am not more pleased with anything in the affairs of this world than with your approval and joy. Your approval and joy are among the things by which I seek the good pleasure of God, mighty and glorious. If ever, O Commander of the Faithful, you wish to please me, maintain ties with me, honor me, and magnify my right, then overlook for me the matter of Yazīd. Whatever you demand of him is upon me.' When al-Walīd read his letter, he said: 'We have been too harsh on Sulaymān.' Then he summoned his nephew and drew him near. Yazīd b. al-Muhallab spoke, praising God and lauding Him, and invoking blessings upon His Messenger, then said: 'O Commander of the Faithful, your beneficence toward us is the best beneficence. Whoever forgets it, we do not forget it. Whoever denies it, we are not among those who deny it. Among the services of us, the people of the House, in obedience to you and in striking at the eyes of your enemies in the great battles in the east and the west, is that for which the favor upon us is immense.' He said to him: 'Sit.' He sat. Then he granted him protection, refrained from him, and sent him back to Sulaymān. With him he used to teach him how to behave and describe to him the kinds of fine foods. He was in favor with him: no gift was given to him but that he sent half of it to him. Yazīd b. al-Muhallab drew near to Sulaymān with various gifts, rarities, and presents. Al-Walīd wrote to al-Ḥajjāj: 'I have not been able to get at Yazīd b. al-Muhallab and the people of his house while they are with my brother Sulaymān, so hold off from them and occupy yourself with something other than writing to me about them.' So al-Ḥajjāj held off from the family of al-Muhallab, and abandoned the wealth he had been demanding from them, until he left to Abū ʿUyaynah b. al-Muhallab a million dirhams. Yazīd b. al-Muhallab remained with Sulaymān b. ʿAbd al-Malik until al-Ḥajjāj died in the year ninety-five. Then Yazīd governed the lands of Iraq after al-Ḥajjāj, as the monk had told him. Who led the people in the pilgrimage this year In this year ʿUmar b. ʿAbd al-ʿAzīz led the people in the pilgrimage. He was governor over Makkah, al-Madīnah, and al-Ṭāʾif. Over Iraq and all the east was al-Ḥajjāj b. Yūsuf. His governor over al-Baṣrah was al-Jarrāḥ b. ʿAbd Allāh al-Ḥakamī, and over its judiciary was ʿAbd al-Raḥmān b. Udhaynah. Over Khurāsān was Qutaybah b. Muslim, and over Egypt was Qurrah b. Sharīk.
Tarikh (al-Tabari) 2364No grade recorded
تَيَاذُوقُ الطَّبِيبُ الْحَاذِقُ وَفِيهَا تُوُفِّيَ مِنَ الْأَعْيَانِ تَيَاذُوقُ الطَّبِيبُ الْحَاذِقُ لَهُ مُصَنَّفَاتٌ فِي فَنِّهِ، وَكَانَ حَظِيًّا عِنْدَ الْحَجَّاجِ، مَاتَ فِي حُدُودِ سَنَةِ تِسْعِينَ بِوَاسِطٍ. عَبْدُ الرَّحْمَنِ بْنُ الْمِسْوَرِ بْنِ مَخْرَمَةَ وَسِنَانُ بْنُ سَلَمَةَ بْنِ الْمُحَبَّقِ وَفِيهَا تُوُفِّيَ عَبْدُ الرَّحْمَنِ بْنُ الْمِسْوَرِ بْنِ مَخْرَمَةَ، وَسِنَانُ بْنُ سَلَمَةَ بْنِ الْمُحَبَّقِ، أَحَدُ الشُّجْعَانِ الْمَذْكُورِينَ، أَسْلَمَ يَوْمَ الْفَتْحِ، وَتَوَلَّى غَزْوَ الْهِنْدِ، وَطَالَ عُمْرُهُ. مُحَمَّدُ بْنُ يُوسُفَ الثَّقَفِيُّ وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ مُحَمَّدُ بْنُ يُوسُفَ الثَّقَفِيُّ أَخُو الْحَجَّاجِ، وَكَانَ أَمِيرًا عَلَى الْيَمَنِ وَكَانَ يَلْعَنُ عَلِيًّا عَلَى الْمَنَابِرِ. قِيلَ: إِنَّهُ أَمَرَ حُجْرًا الْمَدَرِيَّ أَنْ يَلْعَنَ عَلِيًّا. فَقَالَ: بَلْ لَعَنَ اللَّهُ مَنْ يَلْعَنُ عَلِيًّا، وَلَعْنَةُ اللَّهِ عَلَى مَنْ لَعَنَهُ اللَّهُ. وَقِيلَ: إِنَّهُ وَرَّى فِي لَعْنِهِ. فَاللَّهُ أَعْلَمُ. عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ بْنِ سَلِيمٍ الْأَسَدِيُّ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ بْنِ سَلِيمٍ الْأَسَدِيُّ، الشَّاعِرُ أَبُو كَثِيرٍ وَيُقَالُ: أَبُو سَعْدٍ. وَهُوَ مَشْهُورٌ، وَفَدَ عَلَى عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ فَامْتَدَحَهُ، فَلَمْ يُعْطِهِ شَيْئًا، فَقَالَ: لَعَنَ اللَّهُ نَاقَةً حَمَلَتْنِي إِلَيْكَ. فَقَالَ ابْنُ الزُّبَيْرِ: إِنْ وَصَاحِبَهَا. يُقَالُ: إِنَّهُ مَاتَ فِي زَمَنِ الْحَجَّاجِ. أَنَسُ بْنُ مَالِكٍ الْأَنْصَارِيُّ فِيهَا مَاتَ أَنَسُ بْنُ مَالِكٍ الْأَنْصَارِيُّ، وَقِيلَ: وَتِسْعِينَ، وَقِيلَ: ثَلَاثَ وَتِسْعِينَ، وَكَانَ عُمُرُهُ سِتًّا وَتِسْعِينَ سَنَةً، وَقِيلَ: مِائَةً وَسِتَ سِنِينَ، وَقِيلَ: وَسَبْعَ، وَقِيلَ: وَثَلَاثَ. نَصْرُ بْنُ عَاصِمٍ اللَّيْثِيُّ النَّحْوِيُّ وَفِيهَا تُوُفِّيَ نَصْرُ بْنُ عَاصِمٍ اللَّيْثِيُّ النَّحْوِيُّ، أَخَذَ النَّحْوَ عَنْ أَبِي الْأَسْوَدِ الدُّؤَلِيِّ. رَفِيعٌ أَبُو الْعَالِيَةِ الرِّيَاحِيُّ رَفِيعٌ أَبُو الْعَالِيَةِ الرِّيَاحِيُّ: أَعْتَقَتْهُ امْرَأَةٌ مِنْ بَنِي رِيَاحٍ. قَالَ: كُنْتُ مَمْلُوكًا لِأَعْرَابِيَّةٍ، فَدَخَلْتُ الْمَسْجِدَ مَعَهَا، فَوَافَيْنَا الْإِمَامَ عَلَى الْمِنْبَرِ، فَقَبَضَتْ عَلَى يَدِي وَقَالَتْ: اللَّهُمَّ أَذْخِرْهُ عِنْدَكَ ذَخِيرَةً، اشْهَدُوا يَا أَهْلَ الْمَسْجِدِ أَنَّهُ سَائِبَةٌ لِلَّهِ، ثُمَّ ذَهَبَتْ، فَمَا تَرَاءَيْنَا بَعْدُ. أَسْنَدَ أَبُو الْعَالِيَةِ عَنْ أَبِي بَكْرٍ، وَعُمَرَ، وَعَلِيٍّ، وَأَبِي، وَأَبِي مُوسَى، وَأَبِي هُرَيْرَةَ، وَابْنِ عَبَّاسٍ. وَكَانَ عَالِمًا ثِقَةً. وعَنْ عَاصِمٍ، قَالَ: كَانَ أَبُو الْعَالِيَةِ إِذَا جَلَسَ إِلَيْهِ أَكْثَرُ مِنْ أَرْبَعَةٍ قَامَ. أَبُو الْخَيْرِ الْكُلَاعِيُّ الْيَزَنِيُّ مَرْثَدُ بْنُ عَبْدِ اللَّهِ، أَبُو الْخَيْرِ الْكُلَاعِيُّ الْيَزَنِيُّ: يَرْوِي عَنْ أَبِي أَيُّوبَ الْأَنْصَارِيِّ، وَزَيْدِ بْنِ ثَابِتٍ، وَعُقْبَةَ بْنِ عَامِرٍ، وَمَالِكِ بْنِ هُبَيْرَةَ، وَعَمْرِو بْنِ الْعَاصِ، وَغَيْرِهِمْ. وَكَانَ مُفْتِي أَهْلِ مِصْرَ فِي أَيَّامِهِ. خَالِدُ بْنُ يَزِيدَ بْنِ مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ خَالِدُ بْنُ يَزِيدَ بْنِ مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ: كَانَ مِنْ رِجَالَاتِ قُرَيْشٍ وَالْمَعْدُودِينَ مِنْ كُبَرَائِهِمْ سَخَاءً وَفَصَاحَةً وَعَقْلًا. وَكَانَ قَدْ شَغَلَ نَفْسَهُ بِعَمَلِ الْكِيمْيَاءِ، فَضَاعَ زَمَانُهُ. وَكَانَ مَرْوَانُ بْنُ الْحَكَمِ قَدْ تَزَوَّجَ أُمَّهُ أُمَّ خَالِدٍ لِأَجْلِ أَنَّ النَّاسَ كَانُوا يَنْظُرُونَ إِلَى خَالِدٍ لِمَكَانِ أَبِيهِ، وَكَانَ مَرْوَانُ يُطْمِعُهُ فِي بَعْضِ الْأَمْرِ ثُمَّ بَدَا لَهُ فَعَقَدَ لِابْنَيْهِ عَبْدِ الْمَلِكِ وَعَبْدِ الْعَزِيزِ، وَأَخَذَ يَضَعُ مِنْ خَالِدٍ حَتَّى شَتَمَهُ يَوْمًا وَذَكَرَ أُمَّهُ بِالْقُبْحِ - عَلَى مَا ذَكَرْنَا فِي أَخْبَارِ مَرْوَانَ بْنِ الْحَكَمِ - فَكَانَ ذَلِكَ سَبَبَ قَتْلِ مَرْوَانَ. وَعَنْ أَبِي عُبَيْدَةَ مَعْمَرُ بْنُ الْمُثَنَّى، قَالَ: حَجَّ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ وَحَجَّ مَعَهُ خَالِدُ بْنُ يَزِيدَ بْنِ مُعَاوِيَةَ، وَكَانَ مِنْ رِجَالَاتِ قُرَيْشٍ الْمَعْدُودِينَ وَعُلَمَائِهِمْ. وَكَانَ عَظِيمَ الْقَدْرِ عِنْدَ عَبْدِ الْمَلِكِ. فَبَيْنَا هُوَ يَطُوفُ بِالْبَيْتِ إِذْ بَصُرَ بِرَمَلَةَ بِنْتِ الزُّبَيْرِ بْنِ الْعَوَّامِ فَعَشِقَهَا عِشْقًا شَدِيدًا، وَوَقَعَتْ بِقَلْبِهِ وُقُوعًا مُتَمَكِّنًا. فَلَمَّا أَرَادَ عَبْدُ الْمَلِكِ الْقُفُولَ هَمَّ خَالِدٌ بِالتَّخَلُّفِ عَنْهُ، فَوَقَعَ بِقَلْبِ عَبْدِ الْمَلِكِ تَهْمُهُ، فَبَعَثَ إِلَيْهِ يَسْأَلُهُ عَنْ أَمْرِهِ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، رَمَلْةُ بِنْتُ الزُّبَيْرِ رَأَيْتُهَا تَطُوفُ بِالْبَيْتِ قَدْ أَذْهَبَتْ عَقْلِي، وَاللَّهِ مَا أَبْدَيْتُ لَكَ مَا بِي حَتَّى عِيلَ صَبْرِي، فَلَقَدْ عَرَضْتُ النَّوْمَ عَلَى عَيْنِي فَلَمْ تَقْبَلْهُ، وَالسُّلُوَّ عَلَى قَلْبِي فَامْتَنَعَ مِنْهُ، فَأَطَالَ عَبْدُ الْمَلِكِ التَّعَجُّبَ مِنْ ذَلِكَ وَقَالَ: مَا كُنْتُ أَقُولُ إِنَّ الْهَوَى يَسْتَأْسِرُ مِثْلَكَ، فَقَالَ: وَإِنِّي لَأَشَدُّ تَعَجُّبًا مِنْ تَعَجُّبِكَ مِنِّي، وَلَقَدْ كُنْتُ أَقُولُ إِنَّ الْهَوَى لَا يَتَمَكَّنُ إِلَّا مِنْ صِنْفَيْنِ مِنَ النَّاسِ: الشُّعَرَاءُ، وَالْأَعْرَابُ. فَأَمَّا الشُّعَرَاءُ فَإِنَّهُمْ أَلْزَمُوا قُلُوبَهُمُ الْفِكْرَ فِي النِّسَاءِ وَالْغَزَلِ، فَمَالَ طَمَعُهُمْ إِلَى النِّسَاءِ، فَضَعُفَتْ قُلُوبُهُمْ عَنْ دَفْعِ الْهَوَى فَاسْتَسْلَمُوا لَهُ مُنْقَادِينَ. وَأَمَّا الْأَعْرَابُ، فَإِنَّ أَحَدَهُمْ يَخْلُو بِامْرَأَتِهِ فَلَا يَكُونُ الْغَالِبُ عَلَيْهِ غَيْرُ حُبِّهِ لَهَا، وَلَا يَشْغَلُهُ شَيْءٌ عَنْهُ، فَضَعُفُوا عَنْ دَفْعِ الْهَوَى، فَتَمَكَّنَ مِنْهُمْ. وَجُمْلَةُ أَمْرِي مَا رَأَيْتُ نَظْرَةً حَالَتْ بَيْنِي وَبَيْنَ الْحَرَمِ، وَحَسَنَّتْ عِنْدِي رُكُوبَ الْإِثْمِ مِثْلَ نَظْرَتِي هَذِهِ. فَتَبَسَّمَ عَبْدُ الْمَلِكِ وَقَالَ: أَوَ كُلُّ هَذَا قَدْ بَلَغَ بِكَ، فَقَالَ: وَاللَّهِ مَا عَرَفَتْنِي هَذِهِ الْبَلِيَّةُ قَبْلَ وَقْتِي هَذَا، فَوَجَّهَ عَبْدُ الْمَلِكِ إِلَى آلِ الزُّبَيْرِ يَخْطُبُ رَمْلَةَ عَلَى خَالِدٍ، فَذَكَرُوا لَهَا ذَلِكَ فَقَالَتْ: لَا وَاللَّهِ، أَوْ يُطَلِّقُ نِسَاءَهُ، فَطَلَّقَ امْرَأَتَيْنِ كَانَتَا عِنْدَهُ، إِحْدَاهُمَا مِنْ قُرَيْشٍ وَالْأُخْرَى مِنَ الْأَزْدِ، وَظَعَنَ بِهَا إِلَى الشَّامِ. وَفِيهَا يَقُولُ: أَلَيْسَ يَزِيدُ الشَّوْقُ فِي كُلِّ لَيْلَةٍ وَفِي كُلِّ يَوْمٍ مِنْ حَبِيبَتِنَا قُرْبَا خَلِيلَيَّ مَا مِنْ سَاعَةٍ تَذْكُرَانِهَا مِنَ الدَّهْرِ إِلَّا فَرَّجَتْ عَنِّيَ الْكَرْبَا أُحِبُّ بَنِي الْعَوَامِّ طُرًّا لِحُبِّهَا وَمِنْ أَجْلِهَا أَحْبَبْتُ أَخْوَالَهَا كَلْبَا تَجُولُ خَلَاخِيلُ النِّسَاءِ وَلَا أَرَى لِرَمْلَةَ خَلْخَالًا يَجُولُ وَلَا قَلْبَا وَقَدْ زَادَ بَعْضُ أَعْدَائِهِ فِي هَذِهِ الْأَبْيَاتِ: فَإِنْ تُسْلِمِي نُسْلِمْ وَإِنْ تَتَنَصَّرِي يَخُطُّ رِجَالٌ بَيْنَ أَعْيُنِهِمْ صُلْبَا فَلَمَّا سَمِعَ الْبَيْتَ قَالَ مَنْ قَالَهُ: لَعْنَةُ اللَّهِ [عَلَيْهِ] وَعَلَى مَنْ يُجِيبُهُ. قَالَ: الزُّبَيْرُ بْنُ بَكَّارٍ، دَخَلَتْ رَمْلَةُ بِنْتُ الزُّبَيْرِ عَلَى عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ، وَكَانَتْ عِنْدَ خَالِدِ بْنِ يَزِيدَ بْنِ مُعَاوِيَةَ، فَقَالَ لَهَا: يَا رَمْلَةُ، غَرَّنِي عُرْوَةُ مِنْكِ، فَقَالَتْ: لَمْ يَغْرُرْكَ وَلَكِنْ نَصَحَكَ، إِنَّكَ قَتَلْتَ مُصْعَبًا أَخِي، فَلَمْ يَأْمَنِّي عَلَيْكَ. وَكَانَ عَبْدُ الْمَلِكِ أَرَادَ أَنْ يَتَزَوَّجَهَا، فَقَالَ لَهُ عُرْوَةُ: لَا أَرَى ذَلِكَ لَكَ. وَكَانَ الْحَجَّاجُ قَدْ بَعَثَ إِلَى خَالِدٍ: مَا كُنْتُ أَرَاكَ تَخْطُبُ إِلَى آلِ الزُّبَيْرِ حَتَّى تُشَاوِرَنِي، فَكَيْفَ خَطَبَتْ إِلَى قَوْمٍ لَيْسُوا بِأَكْفَائِكَ، وَهُمُ الَّذِينَ نَازَعُوا أَبَاكَ عَلَى الْخِلَافَةِ وَرَمَوْهُ بِكُلِّ قَبِيحَةٍ. فَقَالَ لِرَسُولِهِ: ارْجِعْ فَقُلْ لَهُ: مَا كُنْتُ أَرَى أَنَّ الْأُمُورَ بَلَغَتْ بِكَ إِلَى أَنْ أُؤَامِرَكَ فِي خُطْبَةِ النِّسَاءِ، وَأَمَّا قَوْلُكَ: نَازَعُوا أَبَاكَ وَشَهِدُوا عَلَيْهِ بِالْقَبِيحِ، فَإِنَّهَا قُرَيْشٌ تَتَقَارَعُ، فَإِذَا أَقَرَّ اللَّهُ الْحَقَّ مَقَرَّهُ تَعَاطَفُوا وَتَرَاحَمُوا. وَأَمَّا قَوْلُكَ: لَيْسُوا لَكَ بِأَكْفَاءَ. فَقَبَّحَكَ اللَّهُ يَا حَجَّاجُ مَا أَقَلَّ عِلْمَكَ بِأَنْسَابِ قُرَيْشٍ، أَيَكُونُ الْعَوَامُّ كُفْؤًا لِعَبْدِ الْمُطَّلِبِ بْنِ هَاشِمٍ حَتَّى يَتَزَوَّجَ صَفِيَّةَ وَيَتَزَوَّجَ رَسُولُ اللَّهِ ﷺ خَدِيجَةَ، وَلَا تَرَاهُمْ أَكْفَاءَ لِأَبِي سُفْيَانَ. وَلَمَّا قَدِمَ الْحَجَّاجُ عَلَى عَبْدِ الْمَلِكِ مَرَّ بِخَالِدٍ فَقَالَ لَهُ رَجُلٌ: مَنْ هَذَا؟ فَقَالَ خَالِدٌ كَالْمُسْتَهْزِئِ بِهِ: هَذَا عَمْرُو بْنُ الْعَاصِ فَرَجَعَ الْحَجَّاجُ إِلَيْهِ فَقَالَ: مَا أَنَا بِعَمْرِو بْنِ الْعَاصِ وَلَكِنِّي ابْنُ الْغَطَارِيفِ مِنْ ثَقِيفٍ، وَالْعَقَائِلِ مِنْ قُرَيْشٍ، وَلَقَدْ ضَرَبْتُ بِسَيْفِي هَذَا أَكْثَرَ مِنْ مِائَةِ أَلْفٍ كُلُّهُمْ يَشْهَدُ أَنَّ أَبَاكَ وَأَنْتَ وَجَدُّكَ مِنْ أَهْلِ النَّارِ، ثُمَّ لَمْ آخُذْ لِذَلِكَ عِنْدَكَ شُكْرًا. وَقِيلَ كَانَتْ وَفَاتُهُ فِي هَذَا الْعَامِ، وَقِيلَ فِي سَنَةِ أَرْبَعٍ وَثَمَانِينَ، وَقِيلَ تُوَفِّيَ سَنَةَ ثِنْتَيْنِ وَثَمَانِينَ. وَالصَّحِيحُ الْأَوَّلُ.
✧ Tayādhūq, the skilled physician In it, among the notable figures, died: Tayādhūq, the skilled physician He has works in his craft. He was in high favor with al-Ḥajjāj. He died around the year ninety in Wāsiṭ. ʿAbd al-Raḥmān b. al-Miswar b. Makhramah and Sinān b. Salamah b. al-Muḥabbaq In it died ʿAbd al-Raḥmān b. al-Miswar b. Makhramah, and Sinān b. Salamah b. al-Muḥabbaq, one of the renowned brave men. He embraced Islam on the day of the conquest, undertook the campaign against India, and lived a long life. Muḥammad b. Yūsuf al-Thaqafī In this year died Muḥammad b. Yūsuf al-Thaqafī, the brother of al-Ḥajjāj. He was governor of Yemen and he used to curse ʿAlī from the pulpits. It is said that he ordered Ḥujr al-Madarī to curse ʿAlī. He said: Rather, may God curse whoever curses ʿAlī, and the curse of God be upon whoever God has cursed. It is also said that he used dissimulation in his cursing. But God knows best. ʿAbd Allāh b. al-Zubayr b. Salīm al-Asadī ʿAbd Allāh b. al-Zubayr b. Salīm al-Asadī, the poet Abū Kathīr He is also called Abū Saʿd. He is well known. He came as a delegate to ʿAbd Allāh b. al-Zubayr and praised him, but he gave him nothing. So he said: May God curse a she-camel that carried me to you. Ibn al-Zubayr said: And its rider. It is said that he died in the time of al-Ḥajjāj. Anas b. Mālik al-Anṣārī In it died Anas b. Mālik al-Anṣārī. It is also said: in ninety, and it is said: in ninety-three. His age was ninety-six years, and it is said: one hundred and six years, and it is said: and seven, and it is said: and three. Naṣr b. ʿĀṣim al-Laythī the grammarian In it died Naṣr b. ʿĀṣim al-Laythī the grammarian. He took grammar from Abū al-Aswad al-Duʾalī. Rafīʿ Abū al-ʿĀliyah al-Riyāḥī Rafīʿ Abū al-ʿĀliyah al-Riyāḥī: A woman of Banū Riyāḥ freed him. He said: I was a slave belonging to a Bedouin woman. I entered the mosque with her, and we found the imam on the pulpit. She took hold of my hand and said: O God, store him with You as a treasure. Bear witness, O people of the mosque, that he is a freed slave for God. Then she went away, and we never saw each other again. Abū al-ʿĀliyah transmitted from Abū Bakr, ʿUmar, ʿAlī, Ubayy, Abū Mūsā, Abū Hurayrah, and Ibn ʿAbbās. He was a learned and trustworthy man. From ʿĀṣim, who said: When more than four people sat with Abū al-ʿĀliyah, he would get up. Abū al-Khayr al-Kulāʿī al-Yazanī Marthad b. ʿAbd Allāh, Abū al-Khayr al-Kulāʿī al-Yazanī: He narrated from Abū Ayyūb al-Anṣārī, Zayd b. Thābit, ʿUqbah b. ʿĀmir, Mālik b. Hubayrah, ʿAmr b. al-ʿĀṣ, and others. He was the mufti of the people of Egypt in his time. Khālid b. Yazīd b. Muʿāwiyah b. Abī Sufyān Khālid b. Yazīd b. Muʿāwiyah b. Abī Sufyān: He was one of the notable men of Quraysh and counted among their great ones in generosity, eloquence, and intellect. He had occupied himself with the practice of alchemy, and so his time was wasted. Marwān b. al-Ḥakam had married his mother, Umm Khālid, because people looked to Khālid on account of his father. Marwān used to give him hope of some authority, but then he changed his mind and pledged allegiance to his two sons, ʿAbd al-Malik and ʿAbd al-ʿAzīz. He began to belittle Khālid until one day he insulted him and mentioned his mother with ugliness—as we have mentioned in the accounts of Marwān b. al-Ḥakam—and that was the cause of Marwān's killing. From Abū ʿUbaydah Maʿmar b. al-Muthannā, who said: ʿAbd al-Malik b. Marwān performed the pilgrimage, and with him performed the pilgrimage Khālid b. Yazīd b. Muʿāwiyah. He was among the notable men of Quraysh and their scholars, and he had great standing with ʿAbd al-Malik. While he was circumambulating the House, he caught sight of Ramlah bt. al-Zubayr b. al-ʿAwwām and fell passionately in love with her, a love that took firm hold of his heart. When ʿAbd al-Malik wanted to depart, Khālid resolved to stay behind. Suspicion fell upon ʿAbd al-Malik's heart, so he sent to him asking about his affair. He said: O Commander of the Faithful, Ramlah bt. al-Zubayr—I saw her circumambulating the House, and she has robbed me of my reason. By God, I did not reveal to you what is in me until my patience was exhausted. I offered sleep to my eye and it would not accept it, and I offered consolation to my heart and it refused it. ʿAbd al-Malik marveled long at that and said: I would not have said that passion could take captive one like you. He said: I am even more amazed at your amazement at me. I used to say that passion takes firm hold only of two kinds of people: poets and Bedouins. As for poets, they forced their hearts to think of women and love poetry, so their desire inclined toward women, and their hearts became too weak to repel passion, so they surrendered to it submissively. As for Bedouins, one of them is alone with his wife, and nothing overcomes him except his love for her, and nothing distracts him from it, so they became too weak to repel passion, and it took hold of them. The sum of my affair is that I have never seen a glance that came between me and the sanctuary and made the committing of sin seem good to me like this glance of mine. ʿAbd al-Malik smiled and said: Has all this reached you? He said: By God, this affliction did not know me before this time of mine. ʿAbd al-Malik sent to the family of al-Zubayr to ask for Ramlah's hand for Khālid. They mentioned that to her and she said: No, by God, unless he divorces his wives. So he divorced two wives who were with him, one of them from Quraysh and the other from al-Azd, and he departed with her to Syria. About her he says: Does not longing increase every night and every day for nearness to our beloved? My two friends, there is no hour in which you remember her of all time but it relieves my distress. I love all Banū al-ʿAwwām for love of her, and for her sake I have loved her maternal uncles, Kalb. The anklets of women jingle, but I do not see for Ramlah an anklet that jingles, nor a heart. Some of his enemies added to these verses: If you submit, we submit, and if you become Christian, men will draw a cross between their eyes. When he heard the verse, the one who said it said: The curse of God [upon him] and upon whoever answers him. Al-Zubayr b. Bakkār said: Ramlah bt. al-Zubayr entered upon ʿAbd al-Malik b. Marwān. She was married to Khālid b. Yazīd b. Muʿāwiyah. He said to her: O Ramlah, ʿUrwah deceived me about you. She said: He did not deceive you, but he counseled you. You killed Muṣʿab, my brother, so he did not trust me with you. ʿAbd al-Malik had wanted to marry her, but ʿUrwah said to him: I do not see that for you. Al-Ḥajjāj had sent to Khālid: I would not have thought you would seek marriage with the family of al-Zubayr without consulting me. How is it that you sought marriage with a people who are not your equals? They are the ones who contended with your father for the caliphate and accused him of every ugly thing. He said to his messenger: Go back and tell him: I would not have thought that matters had reached such a point with you that I must consult you about seeking women in marriage. As for your saying that they contended with your father and testified against him with ugliness, they are Quraysh who contend with one another, but when God establishes the truth in its place, they show mutual affection and mercy. As for your saying: They are not equals for you. May God make you ugly, O Ḥajjāj, how little you know of the lineages of Quraysh! Is al-ʿAwwām an equal of ʿAbd al-Muṭṭalib b. Hāshim, so that he married Ṣafiyyah, and the Messenger of God ﷺ married Khadījah, and yet you do not consider them equals of Abū Sufyān? When al-Ḥajjāj came to ʿAbd al-Malik, he passed by Khālid. A man said to him: Who is this? Khālid said, as if mocking him: This is ʿAmr b. al-ʿĀṣ. Al-Ḥajjāj returned to him and said: I am not ʿAmr b. al-ʿĀṣ, but I am the son of the nobles of Thaqīf and the noble women of Quraysh. I have struck with this sword of mine more than a hundred thousand, all of whom testify that your father, you, and your grandfather are among the people of the Fire. Then I received no gratitude from you for that. It is said that his death was in this year, and it is said in the year eighty-four, and it is said he died in the year eighty-two. The correct view is the first.
Tarikh (al-Tabari) 2365No grade recorded
وفي سَنَةُ إِحْدَى وَتِسْعِينَ غَزَا الصَّائِفَةَ مَسْلَمَةُ بْنُ عَبْدِ الْمَلِكِ، وَابْنُ أَخِيهِ عَبْدُ الْعَزِيزِ بْنُ الْوَلِيدِ . وَكَانَ عَلَى الْجَيْشِ مَسْلَمَةُ بْنُ عَبْدِ الْمَلِكِ. وَفِيهَا غَزَا مَسْلَمَةُ التُّرْكَ. حَتَّى بَلَغَ الْبَابَ مِنْ نَاحِيَةِ أَذْرَبِيجَانَ، فَفُتِحَ عَلَى يَدَيْهِ مَدَائِنُ وَحُصُونٌ. وكَانَ الْوَلِيدُ قَدْ عَزَلَ عَمَّهُ مُحَمَّدَ بْنَ مَرْوَانَ عَنِ الْجَزِيرَةِ وَأَذْرَبِيجَانَ، وَوَلَّاهُمَا أَخَاهُ مَسْلَمَةَ بْنَ عَبْدِ الْمَلِكِ.
✧ In the year ninety-one Maslamah b. ʿAbd al-Malik and his nephew ʿAbd al-ʿAzīz b. al-Walīd led the summer expedition. Maslamah b. ʿAbd al-Malik was in command of the army. In it, Maslamah raided the Turks, until he reached al-Bāb from the direction of Adharbayjān, and cities and fortresses were conquered at his hands. Al-Walīd had dismissed his paternal uncle Muḥammad b. Marwān from al-Jazīrah and Adharbayjān, and appointed his brother Maslamah b. ʿAbd al-Malik over them both.
Tarikh (al-Tabari) 2366No grade recorded
وَفِي سنة إحدى وتسعين وَلَّى الْوَلِيدُ خَالِدَ بْنَ عَبْدٍ الْقَسْرِيَّ مَكَّةَ. فَلَمْ يَزَلْ وَالِيًا إِلَى أَنْ مَاتَ الْوَلِيدُ، فَلَمَّا وَلِيَ مَكَّةَ خَطَبَهُمْ وَعَظَّمَ أَمْرَ الْخِلَافَةِ وَحَثَّهُمْ عَلَى الطَّاعَةِ، فَقَالَ: لَوْ أَنِّي أَعْلَمُ أَنَّ هَذِهِ الْوَحْشَ الَّتِي تَأْمَنُ فِي الْحَرَمِ لَوْ نَطَقَتْ لَمْ تُقِرَّ بِالطَّاعَةِ لَأَخْرَجْتُهَا مِنْهُ، فَعَلَيْكُمْ بِالطَّاعَةِ وَلُزُومِ الْجَمَاعَةِ، فَإِنِّي وَاللَّهِ لَا أَوُتَى بِأَحَدٍ يَطْعَنُ عَلَى إِمَامِهِ إِلَّا صَلَبْتُهُ فِي الْحَرَمِ، إِنِّي لَا أَرَى فِيمَا كَتَبَ بِهِ الْخَلِيفَةُ أَوْ رَآهُ إِلَّا إِمْضَاءَهُ. وَاشْتَدَّ عَلَيْهِمْ. وعن عَبْدُ الرَّحْمَنِ بْنُ حَبِيبِ بْنِ أَبِي حَبِيبٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ، قَالَ: سَمِعْتُ خَالِدَ بْنَ [عَبْدِ اللَّهِ] الْقَسْرِيُّ يَخْطُبُ النَّاسَ فَقَالَ: مَنْ كَانَ مِنْكُمْ يُرِيدُ أَنْ يُضَحِّيَ فَلْيَنْطَلِقْ فَلْيُضَحِّ فَبَارَكَ اللَّهُ لَهُ فِي أُضْحِيَّتِهِ، فَإِنِّي مُضَحٍّ بِالْجَعْدِ بْنِ دِرْهَمٍ فَإِنَّهُ زَعَمَ أَنَّ اللَّهَ لَمْ يُكَلِّمْ مُوسَى تَكْلِيمًا وَلَمْ يَتَّخِذْ إِبْرَاهِيمَ خَلِيلًا، فَسُبْحَانَ اللَّهِ عَمَّا يَقُولُ الْجَعْدُ عُلُوًّا كَبِيرًا، ثُمَّ نَزَلَ فَذَبَحَهُ.
✧ In the year ninety-one, al-Walīd appointed Khālid b. ʿAbd al-Qasrī over Makkah. He remained governor until al-Walīd died. When he became governor of Makkah, he addressed them and emphasized the matter of the caliphate, urging them to obedience. He said: If I knew that this wild beast which is safe in the sanctuary, if it spoke, would not acknowledge obedience, I would expel it from it. So adhere to obedience and cling to the community; for by God, if anyone is brought to me who disparages his imam, I will crucify him in the sanctuary. I see nothing in what the caliph has written or decided but to carry it out. And he was severe upon them. On the authority of ʿAbd al-Raḥmān b. Ḥabīb b. Abī Ḥabīb, from his father, from his grandfather, who said: I heard Khālid b. [ʿAbd Allāh] al-Qasrī addressing the people, and he said: Whoever of you wishes to offer a sacrifice, let him go and sacrifice, and may God bless him in his sacrifice. For I am sacrificing al-Jaʿd b. Dirham, for he claimed that God did not speak to Moses directly, and that He did not take Abraham as an intimate friend. So glory be to God, far above what al-Jaʿd says, in great sublimity. Then he descended and slaughtered him.
Tarikh (al-Tabari) 2367No grade recorded
وَفي سنة إحدى وتسعين غَزَا مُوسَى بْنُ نُصَيْرٍ بِلَادَ الْمَغْرِبِ، فَفَتَحَ مُدُنًا كَثِيرَةً، وَدَخَلَ فِي تِلْكَ الْبِلَادِ، وَوَلَجَ فِيهَا حَتَّى دَخَلَ أَرَاضِيَ غَابِرَةً قَاصِيَةً، فِيهَا آثَارُ قُصُورٍ وَبُيُوتٍ لَيْسَ بِهَا سَاكِنٌ، وَوَجَدَ هُنَاكَ مِنْ آثَارِ نِعْمَةِ أَهْلِ تِلْكَ الْبِلَادِ مَا يَلُوحُ عَلَى سِمَاتِهَا أَنَّ أَهْلَهَا كَانُوا أَصْحَابَ أَمْوَالٍ وَنِعْمَةٍ دَارَّةٍ سَابِغَةٍ، فَبَادُوا جَمِيعًا فَلَا مُخْبِرَ بِهَا.
✧ And in the year ninety-one, Mūsā b. Nuṣayr raided the lands of the Maghrib, and he conquered many cities, and he entered into those lands, and he penetrated into them until he reached remote, far-off territories in which there were traces of palaces and houses with no inhabitant. And he found there, among the traces of the prosperity of the people of those lands, what shone upon their markers [showing] that their people had been possessors of wealth and of abounding, ample prosperity—then they all perished, so there is no one to give news of them.
Tarikh (al-Tabari) 2368No grade recorded
خَبَرِ قُتَيْبَةَ مَعَ نِيزَكَ وَفِي سنة إحدى وتسعين مَهَّدَ قُتَيْبَةُ بْنُ مُسْلِمٍ بِلَادَ التُّرْكِ الَّذِينَ كَانُوا قَدْ نَقَضُوا مَا كَانُوا عَاهَدُوهُ عَلَيْهِ مِنَ الْمُصَالَحَةِ، وَذَلِكَ بَعْدَ قِتَالٍ شَدِيدٍ، وَحَرْبٍ يَشِيبُ لَهَا الْوَلِيدُ، وَذَلِكَ أَنَّ مُلُوكَهُمْ كَانُوا قَدِ اتَّعَدُوا فِي الْعَامِ الْمَاضِي فِي أَوَانِ الرَّبِيعِ أَنْ يَجْتَمِعُوا، وَيُقَاتِلُوا قُتَيْبَةَ، وَأَنْ لَا يُوَلُّوا عَنِ الْقِتَالِ حَتَّى يُخْرِجُوا الْعَرَبَ مِنْ بِلَادِهِمْ، فَاجْتَمَعُوا اجْتِمَاعًا هَائِلًا لَمْ يَجْتَمِعُوا مِثْلَهُ فِي مَوْقِفٍ، فَكَسَرَهُمْ قُتَيْبَةُ، وَقَتَلَ مِنْهُمْ أُمَمًا كَثِيرَةً، وَرَدَّ الْأُمُورَ إِلَى مَا كَانَتْ عَلَيْهِ، حَتَّى ذُكِرَ أَنَّهُ صَلَبَ مِنْهُمْ فِي بَعْضِ الْمَوَاضِعِ مِنْ جُمْلَةِ مَنْ أَخَذَ مِنَ الْأُسَارَى سِمَاطَيْنِ طُولُهُمَا أَرْبَعَةُ فَرَاسِخَ مِنْ هَاهُنَا وَهَاهُنَا، وَاتَّبَعَ نَيْزَكَ خَانَ مَلِكَ التُّرْكِ الْأَعْظَمَ مِنْ إِقْلِيمٍ إِلَى إِقْلِيمٍ، وَمِنْ كُورَةٍ إِلَى كُورَةٍ، وَمِنْ رُسْتَاقٍ إِلَى رُسْتَاقٍ ولَمَّا فَتَحَ الطَّالْقَانَ اسْتَعْمَلَ أَخَاهُ عُمَرَ بْنَ مُسْلِمٍ، وَقِيلَ: إِنَّ مَلِكَهَا لَمْ يُحَارِبْ قُتَيْبَةَ، فَكَفَّ عَنْهُ، وَكَانَ بِهَا لُصُوصٌ، فَقَتَلَهُمْ قُتَيْبَةُ وَصَلَبَهُمْ، ثُمَّ سَارَ قُتَيْبَةُ إِلَى الْفَارِيَابِ، فَخَرَجَ إِلَيْهِ مَلِكُهَا مُقِرًّا مُذْعِنًا، فَقَبِلَ مِنْهُ وَلَمْ يَقْتُلْ أَحَدًا، وَاسْتَعْمَلَ عَلَيْهَا رَجُلًا مِنْ أَهْلِهِ. وَبَلَغَ مَلِكَ الْجُوزَجَانِ خَبَرُهُمْ، فَهَرَبَ إِلَى الْجِبَالِ، وَسَارَ قُتَيْبَةُ إِلَى الْجُوزَجَانِ، فَلَقِيَهُ أَهْلُهَا سَامِعِينَ مُطِيعِينَ، فَقَبِلَ مِنْهُمْ وَلَمْ يَقْتُلْ بِهَا أَحَدًا، وَاسْتَعْمَلَ عَلَيْهَا عَامِرَ بْنَ مَالِكٍ الْحِمَّانِيَّ. ثُمَّ أَتَى بَلْخَ، فَلَقِيَهُ أَهْلُهَا، فَلَمْ يُقِمْ بِهَا إِلَّا يَوْمًا وَاحِدًا، وَسَارَ يَتْبَعُ أَخَاهُ عَبْدَ الرَّحْمَنِ إِلَى شِعْبِ خُلْمٍ، وَمَضَى نِيزَكُ إِلَى بَغْلَانَ، وَخَلَّفَ مُقَاتِلَةً عَلَى فَمِ الشِّعْبِ وَمَضَايِقِهِ لِيَمْنَعُوهُ، وَوَضَعَ مُقَاتِلَتَهُ فِي قَلْعَةٍ حَصِينَةٍ مِنْ وَرَاءِ الشِّعْبِ. فَأَقَامَ قُتَيْبَةُ أَيَّامًا يُقَاتِلُهُمْ عَلَى مَضِيقِ الشِّعْبِ لَا يَقْدِرُ عَلَى دُخُولِهِ وَلَا يَعْرِفُ طَرِيقًا يَسْلُكُهُ إِلَى نِيزَكَ إِلَّا الشِّعْبَ أَوْ مَفَازَةٍ لَا تَحْتَمِلُهَا الْعَسَاكِرُ، فَبَقِيَ مُتَحَيِّرًا، فَقَدِمَ إِنْسَانٌ، فَاسْتَأْمَنَهُ عَلَى أَنْ يَدُلَّهُ عَلَى مَدْخَلِ الْقَلْعَةِ الَّتِي مِنْ وَرَاءِ الشِّعْبِ، فَآمَنَهُ قُتَيْبَةُ، وَبَعَثَ مَعَهُ رِجَالًا، فَانْتَهَى بِهِمْ إِلَى الْقَلْعَةِ مِنْ وَرَاءِ شِعْبِ خُلْمٍ، فَطَرَقُوهُمْ وَهُمْ آمِنُونَ، فَقَتَلُوهُمْ، وَهَرَبَ مَنْ بَقِيَ مِنْهُمْ وَمَنْ كَانَ فِي الشِّعْبِ، فَدَخَلَ قُتَيْبَةُ الشِّعْبَ فَأَتَى الْقَلْعَةَ، وَمَضَى إِلَى سِمِنْجَانَ فَأَقَامَ بِهَا أَيَّامًا، ثُمَّ سَارَ إِلَى نِيزَكَ، وَقَدِمَ أَخَاهُ عَبْدُ الرَّحْمَنِ. فَارْتَحَلَ نِيزَكُ مِنْ مَنْزِلِهِ فَقَطَعَ وَادِيَ فَرْغَانَةَ، وَوَجَّهَ ثَقَلَهُ وَأَمْوَالَهُ إِلَى كَابُلِ شَاهْ، وَمَضَى حَتَّى نَزَلَ الْكُرْزَ ( وَعَبْدُ الرَّحْمَنِ يَتْبَعُهُ، فَنَزَلَ عَبْدُ الرَّحْمَنِ حِذَاءَ الْكُرْزِ )، وَنَزَلَ قُتَيْبَةُ بِمَنْزِلٍ بَيْنَهُ وَبَيْنَ عَبْدِ الرَّحْمَنِ فَرْسَخَانِ، فَتَحَصَّنَ نِيزَكُ فِي الْكُرْزِ وَلَيْسَ إِلَيْهِ مَسْلَكٌ إِلَّا مِنْ وَجْهٍ وَاحِدٍ، وَهُوَ صَعْبٌ لَا تُطِيقُهُ الدَّوَابُّ، فَحَصَرَهُ قُتَيْبَةُ شَهْرَيْنِ حَتَّى قَلَّ مَا فِي يَدِ نِيزَكَ مِنَ الطَّعَامِ وَأَصَابَهُمُ الْجُدَرِيُّ، وَجُدِرَ جَبْغَوَيْهِ. وَخَافَ قُتَيْبَةُ الشِّتَاءَ، فَدَعَا سُلَيْمًا النَّاصِحَ، فَقَالَ: انْطَلِقْ إِلَى نِيزَكَ وَاحْتَلْ لِتَأْتِيَنِي بِهِ بِغَيْرِ أَمَانٍ، فَإِنِ احْتَالَ وَأَبَى فَآمِنْهُ، وَاعْلَمْ أَنِّي إِنْ عَايَنْتُكَ وَلَيْسَ هُوَ مَعَكَ صَلَبْتُكَ. قَالَ: فَاكْتُبْ إِلَى عَبْدِ الرَّحْمَنِ لَا يُخَالِفْنِي، فَكَتَبَ إِلَيْهِ، فَقَدِمَ عَلَيْهِ، فَقَالَ لَهُ: ابْعَثْ رِجَالًا لِيَكُونُوا عَلَى فَمِ الشِّعْبِ، فَإِذَا خَرَجْتُ أَنَا وَنِيزَكُ فَلْيَعْطِفُوا مِنْ وَرَائِنَا فَيَحُولُوا بَيْنَنَا وَبَيْنَ الشِّعْبِ، فَبَعَثَ عَبْدُ الرَّحْمَنِ خَيْلًا، فَكَانَتْ هُنَاكَ، وَحَمَلَ سُلَيْمٌ مَعَهُ أَطْعِمَةً وَأَخْبِصَةً أَوَقَارًا، وَأَتَى نِيزَكَ، فَقَالَ لَهُ: إِنَّكَ أَسَأْتَ إِلَى قُتَيْبَةَ وَغَدَرْتَ. قَالَ نِيزَكُ: فَمَا الرَّأْيُ ؟ قَالَ: أَرَى أَنْ تَأْتِيَهُ فَإِنَّهُ لَيْسَ بِبَارِحٍ، وَقَدْ عَزَمَ عَلَى أَنْ يَشْتُوَ مَكَانَهُ هَلَكَ أَوْ سَلِمَ. قَالَ نِيزَكُ: فَكَيْفَ آتِيهِ عَلَى غَيْرِ أَمَانٍ ؟ قَالَ: مَا أَظُنُّهُ يُؤَمِّنُكَ لِمَا فِي نَفْسِهِ عَلَيْكَ لِأَنَّكَ قَدْ مَلَأْتَهُ غَيْظًا، وَلَكِنِّي أَرَى أَنْ لَا يَعْلَمَ [ بِكَ ] حَتَّى تَضَعَ يَدَكَ فِي يَدِهِ، فَإِنِّي أَرْجُو أَنْ يَسْتَحِيَ وَيَعْفُوَ [ عَنْكَ ]، قَالَ: إِنِّي أَرَى نَفْسِي تَأْبَى هَذَا وَهُوَ إِنْ رَآنِي قَتَلَنِي، فَقَالَ سُلَيْمٌ: مَا أَتَيْتُكَ إِلَّا لِأُشِيرَ عَلَيْكَ بِهَذَا، وَلَوْ فَعَلْتَ لَرَجَوْتُ أَنْ تَسْلَمَ وَتَعُودَ حَالُكَ عِنْدَهُ، فَإِذَا أَبَيْتَ فَإِنِّي مُنْصَرِفٌ. وَقَدَّمَ سُلَيْمٌ الطَّعَامَ الَّذِي مَعَهُ، وَلَا عَهْدَ لَهُمْ بِمِثْلِهِ، فَانْتَهَبَهُ أَصْحَابُ نِيزَكَ، فَسَاءَهُ ذَلِكَ، فَقَالَ لَهُ سُلَيْمٌ: إِنِّي لَكَ مِنَ النَّاصِحِينَ، أَرَى أَصْحَابَكَ قَدْ جَهِدُوا، وَإِنْ طَالَ بِهِمُ الْحِصَارُ لَمْ آمَنْهُمْ أَنْ يَسْتَأْمِنُوا بِكَ، فَأْتِ قُتَيْبَةَ، فَقَالَ: لَا آمَنُهُ عَلَى نَفْسِي وَلَا آتِيهِ إِلَّا بِأَمَانٍ، وَإِنَّ ظَنِّي أَنْ يَقْتُلَنِي وَإِنْ آمَنَنِي، وَلَكِنَّ الْأَمَانَ أَعْذَرُ إِلَيَّ. فَقَالَ سُلَيْمٌ: قَدْ آمَنَكَ، أَفَتَتَّهِمُنِي ؟ قَالَ: لَا. وَقَالَ لَهُ أَصْحَابُهُ: اقْبَلْ قَوْلَ سُلَيْمٍ فَلَا يَقُولُ إِلَّا حَقًّا. فَخَرَجَ مَعَهُ وَمَعَ جَبْغَوَيْهِ وَصُولُ طَرْخَانَ، خَلِيفَةُ جَبْغَوَيْهِ، وَحَبَسَ طَرْخَانَ صَاحِبَ شُرْطَتِهِ وَشَقْرَانَ ابْنَ أَخِي نِيزَكَ، فَلَمَّا خَرَجُوا مِنَ الشِّعْبِ عَطَفَتِ الْخَيْلُ الَّتِي خَلَّفَهَا سُلَيْمٌ، فَحَالُوا بَيْنَ الْأَتْرَاكِ أَصْحَابِ نِيزَكَ وَالْخُرُوجِ، فَقَالَ نِيزَكُ: هَذَا أَوَّلُ الْغَدْرِ. قَالَ سُلَيْمٌ: تَخَلُّفُ هَؤُلَاءِ عَنْكَ خَيْرٌ لَكَ. وَأَقْبَلَ سُلَيْمٌ وَنِيزَكُ وَمَنْ مَعَهُ حَتَّى دَخَلُوا إِلَى قُتَيْبَةَ، فَحَبَسَهُمْ وَكَتَبَ إِلَى الْحَجَّاجِ يَسْتَأْذِنُهُ فِي قَتْلِ نِيزَكَ، وَوَجَّهَ قُتَيْبَةُ [ مُعَاوِيَةَ بْنَ عَامِرِ بْنِ عَلْقَمَةَ الْعَلِيمِيَّ، فَاسْتَخْرَجَ ] مَا كَانَ فِي الْكُرْزِ مِنْ مَتَاعٍ وَمَنْ كَانَ فِيهِ فَقَدِمَ بِهِ عَلَى قُتَيْبَةَ. فَانْتَظَرَ بِهِمْ كِتَابَ الْحَجَّاجِ، فَأَتَاهُ كِتَابُ الْحَجَّاجِ بَعْدَ أَرْبَعِينَ يَوْمًا يَأْمُرُهُ بِقَتْلِ نِيزَكَ، فَدَعَا قُتَيْبَةُ النَّاسَ وَاسْتَشَارَهُمْ فِي قَتْلِهِ، وَاخْتَلَفُوا، فَقَالَ ضِرَارُ بْنُ حُصَيْنٍ: إِنِّي سَمِعْتُكَ تَقُولُ: أَعْطَيْتُ اللَّهَ عَهْدًا إِنْ أَمْكَنَكَ مِنْهُ أَنْ تَقْتُلَهُ، فَإِنْ لَمْ تَفْعَلْ فَلَا يَنْصُرُكَ اللَّهُ عَلَيْهِ أَبَدًا. فَدَعَا نِيزَكَ فَضَرَبَ رَقَبَتَهُ بِيَدِهِ، وَأَمَرَ بِقَتْلِ صُولٍ، وَابْنِ أَخِي نِيزَكَ، وَقَتَلَ مِنْ أَصْحَابِهِ سَبْعَمِائَةٍ، وَقِيلَ: اثْنَيْ عَشَرَ أَلْفًا، وَصَلَبَ نِيزَكَ وَابْنَ أَخِيهِ، وَبَعْثَ بِرَأْسِهِ إِلَى الْحَجَّاجِ، وَقَالَ نَهَارُ بْنُ تَوْسِعَةَ فِي قَتْلِ نِيزَكَ: لَعَمْرِي لَنَعِمَتْ غَزْوَةُ الْجُنْدِ غَزْوَةً قَضَتْ نَحْبَهَا مِنْ نِيزَكٍ وَتَعَلَّتِ وَأَخَذَ الزُّبَيْرُ مَوْلَى عَبَّاسٍ الْبَاهِلِيِّ حُقًّا لِنِيزَكَ فِيهِ جَوْهَرٌ، وَكَانَ أَكْثَرُ مَنْ فِي بِلَادِهِ مَالًا وَعَقَارًا مِنْ ذَلِكَ الْجَوْهَرِ، وَأَطْلَقَ قُتَيْبَةُ جَبْغَوَيْهِ وَمَنَّ عَلَيْهِ وَبَعَثَ بِهِ إِلَى الْوَلِيدِ، فَلَمْ يَزَلْ بِالشَّامِ حَتَّى مَاتَ الْوَلِيدُ. كَانَ النَّاسُ يَقُولُونَ: غَدَرَ قُتَيْبَةُ بِنِيزَكَ، فَقَالَ بَعْضُهُمْ: فَلَا تَحْسَبَنَّ الْغَدْرَ حَزْمًا فَرُبَّمَا تَرَقَّتْ بِهِ الْأَقْدَامُ يَوْمًا فَزَلَّتِ فَلَمَّا قَتَلَ قُتَيْبَةُ نِيزَكَ رَجَعَ إِلَى مَرْوَ، وَأَرْسَلَ مَلِكُ الْجُوزَجَانِ يَطْلُبُ الْأَمَانَ، فَآمَنُهُ عَلَى أَنْ يَأْتِيَهُ، فَطَلَبَ رَهْنًا وَيُعْطِيَ رَهَائِنَ، فَأَعْطَاهُ قُتَيْبَةُ حَبِيبَ بْنَ عَبْدِ اللَّهِ بْنِ حَبِيبٍ الْبَاهِلِيَّ، وَأَعْطَى مَلِكُ الْجُوزَجَانِ رَهَائِنَ مِنْ أَهْلِ بَيْتِهِ، وَقَدِمَ عَلَى قُتَيْبَةَ [ فَصَالَحَهُ ]، ثُمَّ رَجَعَ فَمَاتَ بِالطَّالْقَانِ، فَقَالَ أَهْلُ الْجُوزَجَانِ: إِنَّهُمْ سَمُّوهُ، فَقَتَلُوا حَبِيبًا، وَقَتَلَ قُتَيْبَةُ الرَّهَائِنَ الَّذِينَ كَانُوا عِنْدَهُ.
✧ The account of Qutaybah with Nīzak. In the year ninety-one, Qutaybah b. Muslim pacified the lands of the Turks who had broken the peace treaty they had made with him, after fierce fighting and a war in which the newborn would turn gray. Their kings had promised one another in the past year at the time of spring to gather and fight Qutaybah, and not to turn away from battle until they expelled the Arabs from their lands. They gathered in a terrifying assembly the like of which they had not gathered in any confrontation. Qutaybah defeated them, killed great multitudes of them, and restored matters to their former state, such that it is mentioned that in some places he crucified from among the prisoners he had taken two rows whose length was four parasangs from here and there. He pursued Nīzak Khān, the greatest king of the Turks, from region to region, from district to district, and from rural township to rural township. When he conquered al-Ṭālaqān, he appointed his brother ʿUmar b. Muslim as governor, and it is said that its king did not fight Qutaybah, so he spared him. There were thieves there, and Qutaybah killed them and crucified them. Then Qutaybah marched to al-Fāriyāb, and its king came out to him acknowledging and submitting, so he accepted from him and killed no one, and appointed over it a man from his own people. The news of them reached the king of al-Jūzjān, so he fled to the mountains. Qutaybah marched to al-Jūzjān, and its people met him, hearing and obeying, so he accepted from them and killed no one there, and appointed over it ʿĀmir b. Mālik al-Ḥimmānī. Then he came to Balkh, and its people met him, but he stayed there only one day, and marched following his brother ʿAbd al-Raḥmān to the pass of Khulm. Nīzak went on to Baghlān, and left fighters at the mouth of the pass and its narrows to prevent him, and placed his fighters in a fortified castle beyond the pass. Qutaybah stayed for days fighting them at the narrows of the pass, unable to enter it and knowing no route to Nīzak except the pass or a desert that armies could not bear, so he remained bewildered. A man came forward and sought a pledge of safety from him on condition that he guide him to the entrance of the castle beyond the pass. Qutaybah granted him safety, and sent men with him. He brought them to the castle beyond the pass of Khulm, and they fell upon them while they were secure, and killed them. Those of them who remained and those who were in the pass fled, and Qutaybah entered the pass, came to the castle, and went on to Siminjān, where he stayed for days. Then he marched to Nīzak, and his brother ʿAbd al-Raḥmān came forward. Nīzak departed from his camp and crossed the valley of Farghānah, and directed his baggage and wealth to Kābul Shāh, and went on until he alighted at al-Kurz, while ʿAbd al-Raḥmān followed him and alighted opposite al-Kurz. Qutaybah alighted at a camp between him and ʿAbd al-Raḥmān, two parasangs away. Nīzak fortified himself in al-Kurz, where there was no access except from one direction, and it was difficult, such that beasts could not manage it. Qutaybah besieged him for two months until Nīzak's food ran low and smallpox afflicted them, and Jabghūyah caught smallpox. Qutaybah feared the winter, so he summoned Sulaym the adviser and said: "Go to Nīzak and use stratagem to bring him to me without a guarantee of safety. If he resorts to stratagem and refuses, then grant him safety. And know that if I see you and he is not with you, I will crucify you." He said: "Write to ʿAbd al-Raḥmān not to oppose me." So he wrote to him, and he came to him and said: "Send men to be at the mouth of the pass, so that when I and Nīzak come out, they may turn behind us and come between us and the pass." ʿAbd al-Raḥmān sent cavalry, and they were there. Sulaym carried with him foods and sweetmeats as loads, and came to Nīzak and said to him: "You have treated Qutaybah badly and acted treacherously." Nīzak said: "What is the right course?" He said: "I think you should go to him, for he will not depart, and he has resolved to spend the winter in his place, whether he perishes or is safe." Nīzak said: "How can I go to him without a guarantee of safety?" He said: "I do not think he will grant you safety because of what is in his heart against you, for you have filled him with rage. But I think he should not know of you until you place your hand in his hand, for I hope he will be ashamed and pardon you." He said: "I see my soul refusing this; if he sees me, he will kill me." Sulaym said: "I came to you only to advise you of this, and if you did it, I would hope you would be safe and your standing with him would be restored. Since you refuse, I am leaving." Sulaym brought forward the food he had with him, the like of which they had not known, and Nīzak's companions snatched it up, which distressed him. Sulaym said to him: "I am one of your sincere advisers; I see your companions are exhausted, and if the siege lasts long, I cannot guarantee they will not seek safety by surrendering you. So go to Qutaybah." He said: "I do not trust him with my life, and I will not go to him except with a guarantee of safety. I think he will kill me even if he gives me safety, but the guarantee is a better excuse for me." Sulaym said: "I have guaranteed your safety; do you suspect me?" He said: "No." His companions said to him: "Accept Sulaym's words, for he speaks only the truth." So he went out with him, along with Jabghūyah and Ṣūl Ṭarkhān, Jabghūyah's deputy, while he detained Ṭarkhān, his chief of police, and Shaqrān, Nīzak's nephew. When they came out of the pass, the cavalry that Sulaym had left behind turned and came between the Turks, Nīzak's companions, and the exit. Nīzak said: "This is the first act of treachery." Sulaym said: "The holding back of these from you is better for you." Sulaym, Nīzak, and those with him came forward until they entered upon Qutaybah, and he imprisoned them and wrote to al-Ḥajjāj seeking permission to kill Nīzak. Qutaybah sent Muʿāwiyah b. ʿĀmir b. ʿAlqamah al-ʿAlīmī, who brought out what was in al-Kurz of goods and those who were in it, and came with them to Qutaybah. He waited with them for al-Ḥajjāj's letter, and al-Ḥajjāj's letter came to him after forty days, ordering him to kill Nīzak. Qutaybah summoned the people and consulted them about killing him, and they differed. Ḍirār b. Ḥuṣayn said: "I heard you say: 'I made a covenant with God that if He enabled you against him, you would kill him.' If you do not do it, God will never help you against him again." So he summoned Nīzak and struck his neck with his own hand, and ordered the killing of Ṣūl and Nīzak's nephew, and killed seven hundred of his companions, and it is said twelve thousand, and crucified Nīzak and his nephew, and sent his head to al-Ḥajjāj. Nahār b. Tawsiʿah said concerning the killing of Nīzak: By my life, the army's expedition was blessed, an expedition that fulfilled its vow against Nīzak and rose high. Al-Zubayr, the client of ʿAbbās al-Bāhilī, took a casket belonging to Nīzak containing jewels, and he was the wealthiest in his land in money and property from such jewels. Qutaybah released Jabghūyah and showed favor to him, and sent him to al-Walīd, and he remained in Syria until al-Walīd died. People used to say that Qutaybah acted treacherously toward Nīzak, and one of them said: Do not reckon treachery as resolve, for many a time feet climbed by it and one day slipped. When Qutaybah killed Nīzak, he returned to Marw. The king of al-Jūzjān sent asking for a guarantee of safety, and Qutaybah granted him safety on condition that he come to him. He asked for a hostage and to give hostages, so Qutaybah gave him Ḥabīb b. ʿAbd Allāh b. Ḥabīb al-Bāhilī, and the king of al-Jūzjān gave hostages from his own household, and came to Qutaybah and made peace with him. Then he returned and died at al-Ṭālaqān. The people of al-Jūzjān said that they had poisoned him, so they killed Ḥabīb, and Qutaybah killed the hostages who were with him.
Tarikh (al-Tabari) 2369No grade recorded
غَزْوِ شُومَانَ وَكِشَّ وَنَسَفَ وَفِي سنة إحدى وتسعين سَارَ قُتَيْبَةُ إِلَى شُومَانَ فَحَصَرَهَا. وَكَانَ سَبَبُ ذَلِكَ أَنَّ مَلِكَهَا طَرَدَ عَامِلَ قُتَيْبَةَ مِنْ عِنْدِهِ، فَأَرْسَلَ إِلَيْهِ قُتَيْبَةُ رَسُولَيْنِ، أَحَدُهُمَا مِنَ الْعَرَبِ اسْمُهُ عَيَّاشٌ، وَالْآخَرُ مِنْ أَهْلِ خُرَاسَانَ، يَدْعُوَانِ مَلِكَ شُومَانَ أَنْ يُؤَدِّيَ مَا كَانَ صَالَحَ عَلَيْهِ. فَقَدِمَا شُومَانَ، فَخَرَجَ أَهْلُهَا إِلَيْهِمَا فَرَمَوْهُمَا، فَانْصَرَفَ الْخُرَاسَانِيُّ، وَقَاتَلَهُمْ عِيَاشٌ فَقَتَلُوهُ، وَوَجَدُوا بِهِ سِتِّينَ جِرَاحَةً. وَبَلَغَ قَتْلُهُ قُتَيْبَةَ فَسَارَ إِلَيْهِمْ بِنَفْسِهِ، فَلَمَّا أَتَاهَا أَرْسَلَ صَالِحُ بْنُ مُسْلِمٍ أَخُو قُتَيْبَةَ [ رَجُلًا ] إِلَى مَلِكِهَا، وَكَانَ صَدِيقًا لَهُ، يَأْمُرُهُ بِالطَّاعَةِ وَيَضْمَنُ لَهُ رِضَا قُتَيْبَةَ إِنْ رَجَعَ إِلَى الصُّلْحِ، فَأَبَى وَقَالَ لِرَسُولِ صَالِحٍ: أَتُخَوِّفُنِي مِنْ قُتَيْبَةَ وَأَنَا أَمْنَعُ الْمُلُوكِ حِصْنًا ؟ فَأَتَاهُ قُتَيْبَةُ وَقَدْ تَحَصَّنَ بِبَلَدِهِ فَوَضَعَ عَلَيْهِ الْمَجَانِيقَ، وَرَمَى الْحِصْنَ فَهَشَّمَهُ، وَقَتَلَ رَجُلًا فِي مَجْلِسِ الْمَلِكِ بِحَجَرٍ، فَلَمَّا خَافَ أَنْ يَظْهَرَ عَلَيْهِ قُتَيْبَةُ جَمَعَ مَا كَانَ بِالْحِصْنِ مِنْ مَالٍ وَجَوْهَرٍ وَرَمَى بِهِ فِي بِئْرٍ بِالْقَلْعَةِ لَا يُدْرَكُ قَعْرُهَا، ثُمَّ فَتَحَ الْقَلْعَةَ وَخَرَجَ إِلَيْهِمْ فَقَاتَلَهُمْ حَتَّى قُتِلَ، وَأَخَذَ قُتَيْبَةُ الْقَلْعَةَ عَنْوَةً، فَقَتَلَ الْمُقَاتِلَةَ وَسَبَى الذُّرِّيَّةَ. ثُمَّ سَارَ إِلَى كَشَّ وَنَسَفَ فَفَتَحَهُمَا. وَامْتَنَعَتْ عَلَيْهِ فَارَيَابُ فَأَحْرَقَهَا، فَسُمِّيَتِ الْمُحْتَرِقَةَ، وَسَيَّرَ مِنْ كَشَّ وَنَسَفَ أَخَاهُ عَبْدَ الرَّحْمَنِ إِلَى الصُّغْدِ، وَمَلِكُهَا طَرْخُونُ، فَقَبَضَ عَبْدُ الرَّحْمَنِ مِنْ طَرْخُونَ مَا كَانَ صَالَحَهُ عَلَيْهِ قُتَيْبَةُ، وَدَفْعَ إِلَيْهِ رُهُنًا كَانُوا مَعَهُ، وَرَجَعَ إِلَى قُتَيْبَةَ بِبُخَارَى، وَكَانَ قَدْ سَارَ إِلَيْهَا مِنْ كَشَّ وَنَسَفَ، فَرَجَعُوا إِلَى مَرْوَ. وَلَمَّا كَانَ قُتَيْبَةُ بِبُخَارَى مَلَّكَ بُخَارَاخُذَاهْ، وَكَانَ غُلَامًا حَدَثًا، وَقَتَلَ مَنْ يَخَافُ أَنْ يُضَادَّهُ. وَقِيلَ: إِنَّ قُتَيْبَةَ سَارَ بِنَفْسِهِ إِلَى الصُّغْدِ، فَلَمَّا رَجَعَ عَنْهُمْ قَالَتِ الصُّغْدُ لِطَرْخُونَ: إِنَّكَ قَدْ رَضِيتَ بِالذُّلِّ، وَاسْتَطَبْتَ الْجِزْيَةَ، وَأَنْتَ شَيْخٌ كَبِيرٌ، فَلَا حَاجَةَ لَنَا فِيكَ، فَحَبَسُوهُ وَوَلَّوْا غَوْزَكَ، فَقَتَلَ طَرْخُونُ نَفْسَهُ.
✧ The campaign against Shūmān, Kishsh, and Nasaf In the year ninety-one, Qutaybah marched to Shūmān and besieged it. The reason for that was that its king had expelled Qutaybah's governor from his presence. So Qutaybah sent to him two messengers, one of them an Arab named ʿAyyāsh and the other from the people of Khurāsān, calling upon the king of Shūmān to pay what he had agreed to in the peace treaty. They arrived at Shūmān, and its people came out to them and shot at them. The Khurāsānī turned back, but ʿAyyāsh fought them and they killed him; they found sixty wounds on him. His killing reached Qutaybah, so he marched against them in person. When he came to it, Ṣāliḥ b. Muslim, the brother of Qutaybah, sent a man to its king—and he was a friend of his—commanding him to obey and guaranteeing him Qutaybah's satisfaction if he returned to the peace agreement. But he refused and said to Ṣāliḥ's messenger: "Do you frighten me with Qutaybah while I have the most impregnable fortress among kings?" Qutaybah came to him after he had fortified himself in his town, and he set up mangonels against it and shot at the fortress and shattered it, killing a man in the king's assembly with a stone. When he feared that Qutaybah would overcome him, he gathered what was in the fortress of wealth and jewels and threw it into a well in the citadel whose depth could not be reached. Then he opened the citadel and came out to them and fought them until he was killed. Qutaybah took the citadel by force, killed the fighting men, and took the offspring captive. Then he marched to Kishsh and Nasaf and conquered them. Fārayāb resisted him, so he burned it, and it was called "the Burned." From Kishsh and Nasaf he sent his brother ʿAbd al-Raḥmān to Sughd, whose king was Ṭarkhūn. ʿAbd al-Raḥmān received from Ṭarkhūn what Qutaybah had made peace with him for, and handed over to him hostages who had been with him. He returned to Qutaybah in Bukhārā, for Qutaybah had marched there from Kishsh and Nasaf. Then they returned to Marw. When Qutaybah was in Bukhārā, he made Bukhārā Khudāh king, and he was a young lad, and he killed those he feared would oppose him. It is said that Qutaybah marched in person to Sughd. When he turned back from them, the Sughdians said to Ṭarkhūn: "You have accepted humiliation and deemed the jizyah agreeable, and you are an old man, so we have no need of you." They imprisoned him and appointed Ghūzak, and Ṭarkhūn killed himself.
Tarikh (al-Tabari) 2370No grade recorded
[وَفِي سنة إحدى وتسعين حَجَّ الْوَلِيدُ بْنُ عَبْدِ الْمَلِكِ] قَالَ الْوَاقِدِيُّ: بسنده عن صَالِحُ بْنُ كَيْسَانَ، قَالَ: فَلَمَّا حَضَرَ قُدُومَ الْوَلِيدِ أَمْرَ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عِشْرِينَ رَجُلًا مِنْ قُرَيْشٍ يَخْرُجُونَ مَعَهُ، فَخَرَجُوا فَلَقُوهُ بِالسُّوَيْدَاءِ، فَلَمَّا دَخَلَ إِلَى الْمَدِينَةِ غَدَا إِلَى الْمَسْجِدِ يَنْظُرُ إِلَى بِنَائِهِ، فَأَخْرَجَ النَّاسَ مِنْهُ، فَمَا تُرِكَ فِيهِ أَحَدٌ، وَبَقِيَ سَعِيدُ بْنُ الْمُسَيِّبِ مَا يَجْتَرِئُ أَحَدٌ مِنَ الْحَرَسِ أَنْ يُخْرِجَهُ، وَمَا عَلَيْهِ إِلَّا رَيْطَتَانِ مَا تُسَاوِيَانِ خَمْسَةَ دَرَاهِمَ فِي مُصَلَّاهُ، فَقِيلَ لَهُ: لَوْ قُمْتَ، قَالَ: وَاللَّهُ لَا أَقُومُ حَتَّى يَأْتِيَ الْوَقْتُ الَّذِي كُنْتُ أَقْوَمُ فِيهِ، فَقِيلَ لَهُ: لَوْ سَلَّمْتَ عَلَى أَمِيرِ الْمُؤْمِنِينَ، فَقَالَ: لَا وَاللَّهِ لَا أَقْوَمُ إِلَيْهِ. قَالَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ: فَجَعَلْتُ أَعْدَلُ بِالْوَلِيدِ فِي نَاحِيَةِ الْمَسْجِدِ رَجَاءَ أَلَّا يَرَى سَعِيدَ بْنَ الْمُسَيِّبِ حَتَّى يَقُومَ، فَحَانَتْ مِنَ الْوَلِيدِ الْتِفَاتَةٌ - أَوْ قَالَ: نَظْرَةٌ - إِلَى الْقِبْلَةِ، فَقَالَ مَنْ ذَلِكَ الْجَالِسُ؟ أَهُوَ الشَّيْخُ سَعِيدُ بْنُ الْمُسَيِّبِ؟ فَقَالَ عُمَرُ: نَعَمْ يَا أَمِيرَ الْمُؤْمِنِينَ، مِنْ حَالِهِ وَمِنْ حَالِهِ، وَلَوْ عَلِمَ مَكَانَكَ لَقَامَ مُسَلِّمًا عَلَيْكَ، فَدَارَ فِي الْمَسْجِدِ حَتَّى وَقَفَ [عَلَى الْقَبْرِ، ثُمَّ أَقْبَلَ حَتَّى وَقَفَ] عَلَى سَعِيدِ بْنِ الْمُسَيِّبِ، فَقَالَ: كَيْفَ أَنْتَ أَيُّهَا الشَّيْخُ؟ [فَوَ اللَّهِ مَا تَحَرَّكَ سَعِيدٌ وَلَا قَامَ] فَقَالَ: بِخَيْرٍ وَالْحَمْدُ لِلَّهِ، فَكَيْفَ أَمِيرُ الْمُؤْمِنِينَ وَكَيْفَ حَالُهُ؟ فَقَالَ الْوَلِيدُ: بِخَيْرٍ وَالْحَمْدُ لِلَّهِ فَانْصَرَفَ وَهُوَ يَقُولُ: لِعُمَرَ: هَذَا بَقِيَّةُ النَّاسِ، فَقَالَ: أَجَلْ يَا أَمِيرَ الْمُؤْمِنِينَ. وَقَسَّمَ الْوَلِيدُ بِالْمَدِينَةِ رَقِيقًا كَثِيرًا بَيْنَ النَّاسِ، وَآنِيَةً مِنْ ذَهَبٍ وَفِضَّةٍ وَأَمْوَالًا ثُمَّ خَطَبَ الْوَلِيدُ عَلَى مِنْبَرِ رَسُولِ اللَّهِ ﷺ فَجَلَسَ فِي الْخُطْبَةِ الْأُولَى، وَانْتَصَبَ قَائِمًا فِي الثَّانِيَةِ، قَالَ إِسْحَاقُ بْنُ يَحْيَى: فَقُلْتُ لِرَجَاءِ بْنِ حَيْوَةَ وَهُوَ مَعَهُ: أَهَكَذَا تَصْنَعُونَ ؟ قَالَ: نَعَمْ، مُكَرِّرًا، وَهَكَذَا صَنَعَ مُعَاوِيَةُ وَهَلُمَّ جَرَّا. قَالَ: فَقُلْتُ لَهُ: هَلَّا تُكَلِّمُهُ ؟ قَالَ: أَخْبَرَنِي قَبِيصَةُ بْنُ ذُؤَيْبٍ أَنَّهُ كَلَّمَ عَبْدَ الْمَلِكِ وَلَمْ يَتْرُكِ الْقُعُودَ، وَقَالَ: هَكَذَا خَطَبَ عُثْمَانُ. قَالَ فَقُلْتُ: وَاللَّهِ مَا خَطَبَ إِلَّا قَائِمًا. قَالَ رَجَاءٌ: رُوِيَ لَهُمْ شَيْءٌ فَاقْتَدَوْا بِهِ. قَالَ إِسْحَاقُ: وَلَمْ نَرَ مِنْهُمْ أَشَدَّ تَجَبُّرًا مِنْهُ. قَالَ الْوَاقِدِيُّ: وَقَدِمَ بِطِيبٍ وَكُسْوَةٍ لِلْكَعْبَةِ. قَالَ الْمَدَائِنِيُّ: وَحَجَّ مُحَمَّدُ بْنُ يُوسُفَ مِنَ الْيَمَنِ، وَحَمَلَ هَدَايَا لِلْوَلِيدِ، فَقَالَتْ أُمُّ الْبَنِينِ لِلْوَلِيدِ: اجْعَلْ لِي هَدِيَّةَ مُحَمَّدِ بْنِ يُوسُفَ، فَأَمَرَ بِصَرْفِهَا إِلَيْهَا، فَجَاءَتْ أُمُّ الْبَنِينَ إِلَى مُحَمَّدٍ فِيهَا، فَأَبَى وَقَالَ: حَتَّى يَنْظُرَ إِلَيْهَا أَمِيرُ الْمُؤْمِنِينَ فَيَرَى رَأْيَهُ، وَكَانَتْ هَدَايَا كَثِيرَةً فَقَالَتْ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّكَ أَمَرْتَ بِهَدَايَا مُحَمَّدٍ أَنْ تُصْرَفَ إِلَيَّ وَلَا حَاجَةَ لِي فِيهَا، قَالَ: وَلِمَ، قَالَتْ: بَلَغَنِي أَنَّهُ غَصَبَهَا وَكَلَّفَهُمْ عَمَلَهَا وَظَلَمَهُمْ، وَحَمَلَ مُحَمَّدٌ الْمَتَاعَ إِلَى الْوَلِيدِ، فَقَالَ لَهُ: بَلَغَنِي أَنَّكَ أَصَبْتَهَا غَصْبًا، قَالَ: مَعَاذَ اللَّهِ، فَأَمَرَ فَاسْتُحْلِفَ بَيْنَ الرُّكْنِ وَالْمَقَامِ خَمْسِينَ يَمِينًا أَنَّهُ مَا غَصَبَ شَيْئًا مِنْهَا وَلَا ظَلَمَ أَحَدًا وَلَا أَصَابَهَا إِلَّا مِنْ طِيبٍ، فَحَلَفَ فَقَبِلَهَا الْوَلِيدُ وَدَفَعَهَا إِلَى أُمِّ الْبَنِينِ. وَمَاتَ مُحَمَّدٌ بِالْيَمَنِ، أَصَابَهُ دَاءٌ انْقَطَعَ مِنْهُ. وَكَانَ عُمَّالُ الْأَمْصَارِ فِي هَذِهِ السَّنَةِ مَنْ تَقَدَّمَ فِي السَّنَةِ الَّتِي قَبْلَهَا، غَيْرَ مَكَّةَ، فَإِنَّ الْوَاقِدِيَّ يَقُولُ: كَانَ عَامِلُهَا خَالِدَ بْنَ عَبْدِ اللَّهِ الْقَسْرِيَّ. وَقَالَ غَيْرُهُ: بَلْ كَانَ عُمَرَ بْنَ الْعَزِيزِ
✧ [And in the year ninety-one al-Walīd b. ʿAbd al-Malik performed the pilgrimage] Al-Wāqidī said, with his chain of transmission from Ṣāliḥ b. Kaysān, who said: When al-Walīd's arrival was imminent, ʿUmar b. ʿAbd al-ʿAzīz ordered twenty men of Quraysh to go out with him. They went out and met him at al-Suwaydāʾ. When he entered Madinah, he went early to the mosque to look at its construction. He had the people removed from it, so no one was left in it. Saʿīd b. al-Musayyib remained; none of the guards dared to make him leave. He had on him only two thin cloaks worth no more than five dirhams, at his prayer place. He was told, "If only you would stand up." He said, "By God, I will not stand until the time comes when I usually stand." He was told, "If only you would greet the Commander of the Faithful." He said, "No, by God, I will not stand for him." ʿUmar b. ʿAbd al-ʿAzīz said: I began to steer al-Walīd toward a side of the mosque, hoping that he would not see Saʿīd b. al-Musayyib until he stood up. Al-Walīd happened to glance—or he said: look—toward the qibla, and said, "Who is that seated one? Is it the elder Saʿīd b. al-Musayyib?" ʿUmar said, "Yes, O Commander of the Faithful, such is his condition and such is his state; if he knew your place, he would have stood to greet you." Al-Walīd walked around the mosque until he stopped [at the grave, then he came forward until he stopped] before Saʿīd b. al-Musayyib, and said, "How are you, O elder?" [By God, Saʿīd did not stir nor stand.] He said, "Fine, praise be to God. How is the Commander of the Faithful and how is his state?" Al-Walīd said, "Fine, praise be to God." He left, saying to ʿUmar, "This is the remnant of the people." He replied, "Indeed, O Commander of the Faithful." Al-Walīd distributed in Madinah many slaves among the people, and vessels of gold and silver, and wealth. Then al-Walīd gave a sermon from the pulpit of the Messenger of God ﷺ. He sat during the first sermon and stood upright during the second. Isḥāq b. Yaḥyā said: I said to Rajāʾ b. Ḥaywa, who was with him, "Is this how you do it?" He said, "Yes," repeating it, "and this is how Muʿāwiya did it, and so on." He said: I said to him, "Why don't you speak to him?" He said, "Qabīṣa b. Dhuʾayb informed me that he spoke to ʿAbd al-Malik, and he did not abandon sitting, and said, 'This is how ʿUthmān gave the sermon.'" He said: I said, "By God, he only gave the sermon standing." Rajāʾ said, "Something was narrated to them, and they followed it." Isḥāq said: We have not seen among them anyone more arrogant than him. Al-Wāqidī said: He brought perfume and covering for the Kaʿba. Al-Madāʾinī said: Muḥammad b. Yūsuf performed the pilgrimage from Yemen and brought gifts for al-Walīd. Umm al-Banīn said to al-Walīd, "Give me Muḥammad b. Yūsuf's gift." He ordered it to be turned over to her. Umm al-Banīn went to Muḥammad about it, but he refused and said, "Until the Commander of the Faithful looks at it and gives his opinion." The gifts were numerous. She said, "O Commander of the Faithful, you ordered Muḥammad's gifts to be turned over to me, but I have no need of them." He said, "Why?" She said, "It has reached me that he seized them by force, burdened the people with their production, and wronged them." Muḥammad brought the goods to al-Walīd, who said to him, "It has reached me that you obtained them by seizure." He said, "God forbid." So he ordered that he swear between the Corner and the Station fifty oaths that he did not seize any of them by force, did not wrong anyone, and obtained them only from what is lawful. He swore, and al-Walīd accepted them and gave them to Umm al-Banīn. Muḥammad died in Yemen; a disease afflicted him and he was cut off by it. The governors of the garrison cities in this year were those previously mentioned in the preceding year, except for Makkah. Al-Wāqidī says its governor was Khālid b. ʿAbd Allāh al-Qasrī. Others said: rather it was ʿUmar b. ʿAbd al-ʿAzīz.
Tarikh (al-Tabari) 2371No grade recorded
مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ الحسن بن الحسن بن علي بن أبي طالب الْحَسَنُ بْنُ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ عَلَيْهِمُ السَّلَامُ: أُمُّهُ خَوْلَةُ بِنْتُ مَنْظُورِ بْنِ زَبَانَ. تَزَوَّجَ فَاطِمَةَ بِنْتَ الْحُسَيْنِ، فَوَلَدَتْ لَهُ عَبْدَ اللَّهِ، وَتُوُفِّيَ عَنْهَا، فَخَلَفَ عَلَيْهَا عَبْدُ اللَّهِ بْنُ عَمْرِو بْنِ عُثْمَانَ بْنِ عَفَّانَ. عمر بن يوسف عُمَرُ بْنُ يُوسُفَ، أَخُو الْحَجَّاجِ. تُوُفِّيَ بِالْيَمَنِ وَالِيًا عَلَيْهَا. محمد بن الحجاج وَتُوُفِّيَ بَعْدَهُ بِسِتَّةِ أَيَّامٍ. مُحَمَّدُ بْنُ الْحَجَّاجِ: فَقَالَ الْحَجَّاجُ يَرْثِيهِ: وَحَسْبِي بَقَاءُ اللَّهِ مِنْ كُلِّ مَيِّتٍ وَحَسْبِي بَقَاءُ اللَّهِ مِنْ كُلِّ هَالِكْ إِذَا مَا أَتَيْتُ اللَّهَ عَنِّي رَاضِيًا فَإِنَّ شِفَاءَ النَّفْسِ فِيمَا هُنَالِكْ السائب بن يزيد وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ السَّائِبُ بْنُ يَزِيدَ بْنِ سَعِيدِ بْنِ ثُمَامَةَ وَقَدْ حَجَّ بِهِ أَبُوهُ مَعَ رَسُولِ اللَّهِ ﷺ، وَكَانَ عُمْرُ السَّائِبِ سَبْعَ سِنِينَ. رَوَاهُ الْبُخَارِيُّ. فَلِهَذَا قَالَ الْوَاقِدِيُّ: إِنَّهُ وُلِدَ سَنَةَ ثَلَاثٍ مِنَ الْهِجْرَةِ، وَتُوُفِّيَ فِي سَنَةِ إِحْدَى وَتِسْعِينَ. وَقَالَ غَيْرُهُ: سَنَةَ سِتٍّ. وَقِيلَ: ثَمَانٍ وَثَمَانِينَ. وَاللَّهُ أَعْلَمُ. سهل بن سعد الساعدي سَهْلُ بْنُ سَعْدٍ السَّاعِدِيُّ، صَحَابِيٌّ مَدَنِيٌّ جَلِيلٌ، تُوُفِّيَ رَسُولُ اللَّهِ ﷺ، وَلَهُ مِنَ الْعُمْرِ خَمْسَ عَشْرَةَ سَنَةً، وَكَانَ مِمَّنْ خَتَمَهُ الْحَجَّاجُ فِي عُنُقِهِ فِي سَنَةِ أَرْبَعٍ وَسَبْعِينَ، هُوَ وَأَنَسُ بْنُ مَالِكٍ، وَجَابِرُ بْنُ عَبْدِ اللَّهِ فِي يَدِهِ لِيُذِلَّهُمْ كَيْلَا يَسْمَعَ النَّاسُ مِنْ رَأْيِهِمْ. قَالَ الْوَاقِدِيُّ: تُوُفِّيَ سَنَةَ إِحْدَى وَتِسْعِينَ عَنْ مِائَةِ سَنَةٍ، وَهُوَ آخِرُ مَنْ مَاتَ فِي الْمَدِينَةِ مِنَ الصَّحَابَةِ. قَالَ مُحَمَّدُ بْنُ سَعْدٍ: لَيْسَ فِي هَذَا خِلَافٌ. وَقَدْ قَالَ الْبُخَارِيُّ وَغَيْرُهُ: إِنَّهُ تُوُفِّيَ سَنَةَ ثَمَانٍ وَثَمَانِينَ. وَاللَّهُ أَعْلَمُ.
✧ Those of the notables who died in this year Al-Ḥasan b. al-Ḥasan b. ʿAlī b. Abī Ṭālib (peace be upon them): His mother was Khawla bt. Manẓūr b. Zabān. He married Fāṭima bt. al-Ḥusayn, and she bore him ʿAbd Allāh, and he died while married to her, then ʿAbd Allāh b. ʿAmr b. ʿUthmān b. ʿAffān married her after him. ʿUmar b. Yūsuf, the brother of al-Ḥajjāj. He died in Yemen while governor over it. Muḥammad b. al-Ḥajjāj, and he died six days after him. Muḥammad b. al-Ḥajjāj: Then al-Ḥajjāj said in mourning for him: Sufficient for me is God’s enduring after every deceased, sufficient for me is God’s enduring after every perished. When I come to God with Him pleased with me, then the soul’s healing lies in that which is there. Al-Sāʾib b. Yazīd, and he died in this year Al-Sāʾib b. Yazīd b. Saʿīd b. Thumāma His father had taken him on pilgrimage with the Messenger of God ﷺ, and al-Sāʾib’s age was seven years. Al-Bukhārī related it. For this reason al-Wāqidī said that he was born in the year three of the Hijra and died in the year ninety-one. Someone other than him said: in the year six. And it was said: eighty-eight. And God knows best. Sahl b. Saʿd al-Sāʿidī, a venerable Medinan Companion, died when the Messenger of God ﷺ had died and he was fifteen years old. He was among those whom al-Ḥajjāj branded on the neck in the year seventy-four, he and Anas b. Mālik, and Jābir b. ʿAbd Allāh on his hand, to humiliate them lest the people listen to their opinions. Al-Wāqidī said: He died in the year ninety-one at the age of one hundred, and he was the last of the Companions to die in Madinah. Muḥammad b. Saʿd said: There is no disagreement about this. Al-Bukhārī and others said that he died in the year eighty-eight. And God knows best.
Tarikh (al-Tabari) 2372No grade recorded
وفي سَنَةُ ثِنْتَيْنِ وَتِسْعِينَ غَزَا مَسْلَمَةُ، وَابْنُ أَخِيهِ عُمَرُ بْنُ الْوَلِيدِ بِلَادَ الرُّومِ، فَفَتَحَا حُصُونًا كَثِيرَةً، وَغَنِمَا شَيْئًا كَثِيرًا، وَهَرَبَتْ مِنْهُمُ الرُّومُ إِلَى أَقْصَى بِلَادِهِمْ. وَكَانَ مِمَّا فَتَحَ مَسْلَمَةُ وَابْنُ أَخِيهِ عُمَرُ بْنُ الْوَلِيدِ مِنْ حُصُونِ بِلَادِ الرُّومِ حِصْنُ سَوْسَنَةَ، وَبَلَغَا إِلَى خَلِيجِ الْقُسْطَنْطِينِيَّةِ.
✧ In the year ninety-two: Maslamah and his brother’s son ʿUmar b. al-Walīd raided the lands of the Romans, and they conquered many fortresses, and they took much booty, and the Romans fled from them to the farthest part of their lands. Among the fortresses of the lands of the Romans that Maslamah and his brother’s son ʿUmar b. al-Walīd conquered was the fortress of Sawsanah, and they reached the gulf of Constantinople.
Tarikh (al-Tabari) 2373No grade recorded
فَتْحِ الْأَنْدَلُسِ وَفِي سنة إحدى وتسعين غَزَا طَارِقُ بْنُ زِيَادٍ مَوْلَى مُوسَى بْنِ نُصَيْرٍ بِلَادَ الْأَنْدَلُسِ فِي اثْنَيْ عَشَرَ أَلْفًا، فَخَرَجَ إِلَيْهِ مَلِكُهَا أَذَرِينُوقُ فِي جَحَافِلِهِ، وَعَلَيْهِ تَاجُهُ وَمَعَهُ سَرِيرُ مُلْكِهِ، فَقَاتَلَهُ طَارِقٌ فَهَزَمَهُ، وَغَنِمَ مَا فِي مُعَسْكَرِهِ، فَكَانَ مِنْ جُمْلَةِ ذَلِكَ السَّرِيرُ، وَتَمَلَّكَ بِلَادَ الْأَنْدَلُسِ بِكَمَالِهَا. قَالَ الذَّهَبِيُّ: كَانَ طَارِقُ بْنُ زِيَادٍ أَمِيرَ طَنْجَةَ، وَهِيَ أَقْصَى بِلَادِ الْمَغْرِبِ، وَكَانَ نَائِبًا لِمَوْلَاهُ مُوسَى بْنِ نُصَيْرٍ، فَكَتَبَ إِلَيْهِ صَاحِبُ الْجَزِيرَةِ الْخَضْرَاءِ يَسْتَنْجِدُ بِهِ عَلَى عَدُوِّهِ، فَدَخَلَ طَارِقٌ إِلَى جَزِيرَةِ الْأَنْدَلُسِ مِنْ زُقَاقِ سَبْتَةَ، وَانْتَهَزَ الْفُرْصَةَ لِكَوْنِ الْفِرِنْجِ قَدِ اقْتَتَلُوا فِيمَا بَيْنَهُمْ، وَأَمْعَنَ طَارِقٌ فِي بِلَادِ الْأَنْدَلُسِ فَافْتَتَحَ قُرْطُبَةَ، وَقَتَلَ مَلِكَهَا أَذَرِينُوقَ، وَكَتَبَ إِلَى مُوسَى بْنِ نُصَيْرٍ بِالْفَتْحِ، فَحَسَدَهُ مُوسَى عَلَى الِانْفِرَادِ بِهَذَا الْفَتْحِ، وَكَتَبَ إِلَى الْوَلِيدِ يُبَشِّرُهُ بِالْفَتْحِ، وَيَنْسِبُهُ إِلَى نَفْسِهِ، وَكَتَبَ إِلَى طَارِقٍ يَتَوَعَّدُهُ لِكَوْنِهِ دَخَلَ بِغَيْرِ أَمْرِهِ، وَيَأْمُرُهُ أَنْ لَا يَتَجَاوَزَ مَكَانَهُ حَتَّى يَلْحَقَ بِهِ، ثُمَّ سَارَ إِلَيْهِ مُسْرِعًا بِجُيُوشِهِ، فَدَخَلَ الْأَنْدَلُسَ وَمَعَهُ حَبِيبُ بْنُ أَبِي عُبَيْدَةَ الْفِهْرِيُّ، فَأَقَامَ سِنِينَ يَفْتَحُ فِي بِلَادِ الْأَنْدَلُسِ، وَيَأْخُذُ الْمُدُنَ وَالْأَمْوَالَ، وَيَقْتُلُ الرِّجَالَ، وَيَأْسِرُ النِّسَاءَ وَالْأَطْفَالَ، فَغَنِمَ شَيْئًا لَا يُحَدُّ وَلَا يُوصَفُ وَلَا يُعَدُّ مِنَ الْجَوَاهِرِ وَالْيَوَاقِيتِ وَالذَّهَبِ وَالْفِضَّةِ، وَمِنْ آنِيَةِ الذَّهَبِ وَالْفِضَّةِ وَالْأَثَاثِ وَالْخُيُولِ وَالْبِغَالِ وَغَيْرِ ذَلِكَ شَيْئًا كَثِيرًا، وَفَتَحَ مِنَ الْأَقَالِيمِ الْكِبَارِ وَالْمُدُنِ شَيْئًا كَثِيرًا. أول من سكن الأندلس وسبب تسميتها بالأندلس وقَالُوا: أَوَّلُ مَنْ سَكَنَهَا قَوْمٌ يُعْرَفُونَ بِالْأَنْدَلُشِ، بِشِينٍ مُعْجَمَةٍ، فَسُمِّيَ الْبَلَدُ بِهِمْ، ثُمَّ عُرِّبَ بَعْدَ ذَلِكَ بِسِينٍ مُهْمَلَةٍ، وَالنَّصَارَى يُسَمُّونَ الْأَنْدَلُسَ أَشْبَانِيَّةَ، بِاسْمِ رَجُلٍ صُلِبَ فِيهَا يُقَالُ لَهُ: أَشْبَانِسُ، وَقِيلَ: بِاسْمِ مَلِكٍ كَانَ بِهَا فِي الزَّمَانِ الْأَوَّلِ اسْمُهُ إِشْبَانُ بْنُ طِيطَسَ، وَهَذَا هُوَ اسْمُهَا عِنْدَ بَطْلَيْمُوسَ. وَقِيلَ: سُمِّيَتْ بِأَنْدَلُسَ بْنِ يَافِثَ بْنِ نُوحٍ وَهُوَ أَوَّلُ مَنْ عَمَّرَهَا. قِيلَ: أَوَّلُ مَنْ سَكَنَ الْأَنْدَلُسَ بَعْدَ الطُّوفَانِ قَوْمٌ يُعْرَفُونَ بِالْأَنْدَلُسِ، فَعَمَرُوهَا وَتَدَاوَلُوا مُلْكَهَا دَهْرًا طَوِيلًا، وَكَانُوا مَجُوسًا، ثُمَّ حَبَسَ اللَّهُ عَنْهُمُ الْمَطَرَ، وَتَوَالَى عَلَيْهِمُ الْقَحْطُ، فَهَلَكَ أَكْثَرُهُمْ، وَفَرَّ مِنْهَا مَنْ أَطَاقَ الْفِرَارَ، فَخَلَتِ الْأَنْدَلُسُ مِائَةَ سَنَةٍ، ثُمَّ ابْتَعَثَ اللَّهُ لِعِمَارَتِهَا الْأَفَارِقَةَ، فَدَخَلَ إِلَيْهَا قَوْمٌ مِنْهُمْ أَجْلَاهُمْ مَلِكُ إِفْرِيقِيَّةَ تَخَفُّفًا مِنْهُمْ لِقَحْطٍ تَوَالَى عَلَى بِلَادِهِ حَتَّى كَادَ يُفْنِي أَهْلَهَا، فَحَمَلَهُمْ فِي السُّفُنِ مَعَ أَمِيرٍ مِنْ عِنْدِهِ فَأَرْسَوْا بِجَزِيرَةِ قَادِسَ، وَرَأَوُا الْأَنْدَلُسَ قَدْ أَخْصَبَتْ بِلَادُهَا، وَجَرَتْ أَنْهَارُهَا، فَسَكَنُوهَا، وَعَمَّرُوهَا، وَنَصَبُوا لَهُمْ مُلُوكًا يَضْبِطُونَ أَمْرَهُمْ، وَهُمْ عَلَى دِينِ مَنْ قَبْلَهُمْ، وَكَانَتْ دَارُ مَمْلَكَتِهِمْ طَالِقَةَ الْخَرَابِ مِنْ أَرْضِ إِشْبِيلِيَّةَ بَنَوْهَا وَسَكَنُوهَا، وَأَقَامُوا مُدَّةً تَزِيدُ عَلَى مِائَةٍ وَخَمْسِينَ سَنَةً، مَلَكَ مِنْهُمْ فِيهَا أَحَدَ عَشَرَ مَلِكًا. ثُمَّ أَرْسَلَ اللَّهُ عَلَيْهِمْ عَجَمَ رُومَةَ، وَمَلِكُهُمْ إِشْبَانُ بْنُ طِيطَسَ، فَغَزَاهُمْ وَمَزَّقَهُمْ وَقَتَلَ فِيهِمْ، وَحَاصَرَهُمْ بِطَالِقَةَ وَقَدْ تَحَصَّنُوا فِيهَا فَابْتَنَى عَلَيْهِمْ إِشْبَانِيَّةَ، وَهِيَ إِشْبِيلِيَّةَ، وَاتَّخَذَهَا دَارَ مَمْلَكَتِهِ، وَكَثُرَتْ جُمُوعُهُ وَعَتَا وَتَجَبَّرَ، وَغَزَا بَيْتَ الْمَقْدِسِ فَغَنِمَ مَا فِيهِ وَقَتَلَ فِيهِ مِائَةَ أَلْفٍ، وَنَقَلَ الْمَرْمَرَ مِنْهُ إِلَى إِشْبِيلِيَّةَ وَغَيْرِهَا، وَغَنِمَ أَيْضًا مَائِدَةَ سُلَيْمَانَ بْنِ دَاوُدَ، عَلَيْهِ السَّلَامُ، وَهِيَ الَّتِي غَنِمَهَا طَارِقٌ مِنْ طُلَيْطِلَةَ لَمَّا افْتَتَحَهَا، وَغَنِمَ أَيْضًا قُلَيْلَةَ الذَّهَبِ وَالْحَجَرِ الَّذِي لُقِيَ بِمَارِدَةَ. وَكَانَ هَذَا إِشْبَانُ قَدْ وَقَفَ عَلَيْهِ الْخَضِرُ وَهُوَ يَحْرُثُ الْأَرْضَ فَقَالَ لَهُ: يَا إِشْبَانُ سَوْفَ تَحْظَى وَتَمْلِكُ وَتَعْلُو، فَإِذَا مَلَكْتَ إِيلِيَاءَ فَارْفُقْ بِذُرِّيَّةِ الْأَنْبِيَاءِ. فَقَالَ: أَتُسْخَرُ مِنِّي ؟ كَيْفَ يَنَالُ مِثْلِي الْمُلْكَ ؟ فَقَالَ: قَدْ جَعَلَهُ فِيكَ مَنْ جَعَلَ عَصَاكَ هَذِهِ كَمَا تَرَى. فَنَظَرَ فَإِذَا هِيَ قَدْ أَوْرَقَتْ، فَارْتَاعَ وَذَهَبَ عَنْهُ الْخَضِرُ، وَقَدْ وَثِقَ إِشْبَانُ بِقَوْلِهِ، فَدَاخَلَ النَّاسَ، فَارْتَقَى حَتَّى مَلَكَ مُلْكًا عَظِيمًا، وَكَانَ مُلْكُهُ عِشْرِينَ سَنَةً، وَدَامَ مُلْكُ الْإِشْبَانِيِّينَ بَعْدَهُ إِلَى أَنْ مُلِّكَ مِنْهُمْ خَمْسَةٌ وَخَمْسُونَ مَلِكًا. ثُمَّ دَخَلَ عَلَيْهِمْ مِنْ عَجَمِ رُومَةَ أَمَّةٌ يُدْعَونَ الْبَشْنُولِيَّاتِ، وَمَلِكُهُمْ طُوَيْشُ بْنُ نِيطَهْ، وَذَلِكَ حِينَ بَعَثَ اللَّهُ الْمَسِيحَ، فَغَلَبُوا عَلَيْهَا، وَاسْتَوْلَوْا عَلَى مُلْكِهَا، وَكَانَتْ مَدِينَةُ مَارِدَةَ دَارَ مَمْلَكَتِهِمْ، وَمَلَكَ مِنْهُمْ سَبْعَةٌ وَعِشْرُونَ مَلِكًا. دخول القوط بلاد الأندلس وولاية لذريق ثُمَّ دَخَلَتْ عَلَيْهِمْ أُمَّةُ الْقُوطِ مَعَ مَلِكٍ لَهُمْ، فَغَلَبُوا عَلَى الْأَنْدَلُسِ فَاقْتَطَعُوهَا مِنْ يَوْمِئِذٍ عَنْ صَاحِبِ رُومَةَ، وَكَانَ ابْتِدَاءُ ظُهُورِهِمْ مِنْ نَاحِيَةِ إِيطَالِيَّةَ شَرْقِ الْأَنْدَلُسِ، فَأَغَارَتْ عَلَى بِلَادِ مَجْدُونِيَّةَ مِنْ تِلْكَ النَّاحِيَةِ، وَذَلِكَ فِي أَيَّامِ قِلْيُوذِيُوسَ قَيْصَرَ، ثَالِثِ الْقَيَاصِرَةِ، فَخَرَجَ إِلَيْهِمْ وَهَزَمَهُمْ وَقَتَلَ فِيهِمْ، وَلَمْ يَظْهَرُوا بَعْدَهَا إِلَى أَيَّامِ قُسْطَنْطِينَ الْأَكْبَرِ وَأَعَادُوا الْغَارَةَ، فَسَيَّرَ إِلَيْهِمْ جَيْشًا فَلَمْ يَثْبُتُوا لَهُ، وَانْقَطَعَ خَبَرُهُمْ إِلَى ثُلُثِ دَوْلَةِ قَيْصَرَ، فَإِنَّهُمْ قَدَّمُوا عَلَى أَنْفُسِهِمْ أَمِيرًا اسْمُهُ لُذْرِيقُ، وَكَانَ يَعْبُدُ الْأَوْثَانَ، فَسَارَ إِلَى رُومَةَ لِيَحْمِلَ النَّصَارَى عَلَى السُّجُودِ لِأَوْثَانِهِ، فَظَهَرَ مِنْهُ سُوءُ سِيرَتِهِ، فَتَخَاذَلَ أَصْحَابُهُ عَنْهُ وَمَالُوا إِلَى أَخِيهِ وَحَارَبُوهُ، فَاسْتَعَانَ بِصَاحِبِ رُومَةَ فَبَعَثَ إِلَيْهِ جَيْشًا، فَهَزَمَ أَخَاهُ، وَدَانَ بِدِينِ النَّصَارَى، وَكَانَتْ وِلَايَتُهُ ثَلَاثَ عَشْرَةَ سَنَةً. ولاية إقريط وإِمْلَرِيقُ وغْدِيشُ ثُمَّ وَلِيَ بَعْدَهُ إِقْرِيطُ، وَبَعْدَهُ إِمْلَرِيقُ، وَبَعْدَهُ وَغْدِيشُ، وَكَانُوا قَدْ عَادُوا إِلَى عِبَادَةِ الْأَوْثَانِ، فَجَمَعَ مِنْ أَصْحَابِهِ مِائَةَ أَلْفٍ وَسَارَ إِلَى رُومَةَ، فَسَيَّرَ إِلَيْهِ مَلِكُ الرُّومِ جَيْشًا، فَهَزَمُوهُ وَقَتَلُوهُ. ثُمَّ بَعْدَهُ الرِّيقُ، وَكَانَ زِنْدِيقًا شُجَاعًا، فَسَارَ لِيَأْخُذَ بِثَأْرِ وَغْدِيشَ وَمَنْ قُتِلَ مَعَهُ، وَنَازَلَ رُومِيَّةَ وَحَاصَرَهَا، وَضَيَّقَ عَلَى أَهْلِهَا، وَدَخَلَهَا عَنْوَةً وَغَنِمَ أَمْوَالَهُمْ، ثُمَّ جَمَعَ أُسْطُولَ الْبَحْرِ وَسَارَ إِلَى صِقِلِّيَةَ لِيَفْتَحَهَا وَيَغْنَمَ مَا فِيهَا، فَغَرَقَ أَكْثَرُ أَصْحَابِهِ فِي الْبَحْرِ، وَهُوَ فِيمَنْ غَرِقَ. ثُمَّ مَلَكَ بَعْدَهُ أَطْلُوفُ سِتَّ سِنِينَ، وَخَرَجَ عَنْ بَلَدِ إِيطَالِيَّةَ، وَأَقَامَ بِبَلَدِ غَالِيِسَ مُجَاوِرًا أَقْصَى الْأَنْدَلُسِ، ثُمَّ انْتَقَلَ مِنْهَا إِلَى بَرْشِلُونَةَ. ثُمَّ بَعْدَهُ أَخُوهُ ثَلَاثَ سِنِينَ، ثُمَّ بَعْدَهُ وَالْيَا، ثُمَّ بُورَدَزَارِيشُ ثَلَاثًا وَثَلَاثِينَ سَنَةً، ثُمَّ ابْنُهُ طَرَشْمَنْدُ، ثُمَّ بَعْدَهُ أَخُوهُ لُذْرِيقُ ثَلَاثَ عَشْرَةَ سَنَةً، ثُمَّ بَعْدَهُ أُورِيقُ سَبْعَ عَشْرَةَ سَنَةً، ثُمَّ بَعْدَهُ الرِّيقُ بِطَلُوشَةَ ثَلَاثًا وَعِشْرِينَ سَنَةً، ثُمَّ عِشْلِيقُ، ثُمَّ أَمْلِيقُ سَنَتَيْنِ، ثُمَّ تُوذِيُوشُ سَبْعَ عَشْرَةَ سَنَةً وَخَمْسَةَ أَشْهُرٍ، ثُمَّ بَعْدَهُ طُودِتِقْلِيسُ سَنَةً وَثَلَاثَةَ أَشْهُرٍ، ثُمَّ بَعْدَهُ أَثْلَةُ خَمْسَ سِنِينَ، ثُمَّ بَعْدَهُ أَطْلَنْجَهْ خَمْسَ عَشْرَةَ سَنَةً، ثُمَّ بَعْدَهُ لِيُوبَا ثَلَاثَ سِنِينَ، ثُمَّ بَعْدَهُ أَخُوهُ لُوِيلْدُ، وَهُوَ أَوَّلُ مَنِ اتَّخَذَ طُلَيْطِلَةَ دَارَ مُلْكٍ، وَنَزَلَهَا لِيَكُونَ مُتَوَسِّطًا لِمُلْكِهِ لِيُحَارِبَ مَنْ خَرَجَ عَنْ طَاعَتِهِ عَنْ قَرِيبٍ، فَلَمْ يَزَلْ يُحَارِبُ مَنْ خَرَجَ عَنْ طَاعَتِهِ حَتَّى احْتَوَى عَلَى جَمِيعِ الْأَنْدَلُسِ، وَبَنَى مَدِينَةَ رُقُوبَلَ وَأَتْقَنَهَا وَأَكْثَرَ بَسَاتِينَهَا، وَهُوَ عَلَى الْقُرْبِ مِنْ طُلَيْطِلَةَ، وَسَمَّاهَا بِاسْمِ وَلَدِهِ، وَغَزَا بِلَادَ الْبَشْقَنْسِ حَتَّى أَذَلَّهُمْ، وَخَطَبَ إِلَى مَلِكِ الْفِرِنْجِ ابْنَتَهُ لِوَلَدِهِ أَرْمِنْجِلْدَ، فَزَوَّجَهُ وَأَسْكَنَهُ إِشْبِيلِيَّةَ، فَحَسَّنَتْ لَهُ عِصْيَانَ وَالِدِهِ، فَفَعَلَ، فَسَارَ إِلَيْهِ أَبَوْهُ وَحَصَرَهُمَا وَضَيَّقَ عَلَيْهِ، وَطَالَ مَقَامُهُ إِلَى أَنْ أَخَذَهُ عَنْوَةً، وَسَجَنَهُ إِلَى أَنْ مَاتَ. ثُمَّ مَلَكَ بَعْدَ لُوِيلِدَ ابْنُهُ رِكُرْدُ، وَكَانَ حَسَنَ السِّيرَةِ، فَجَمَعَ الْأَسَاقِفَةَ وَغَيَّرَ سِيرَةَ أَبِيهِ وَسَلَّمَ الْبِلَادَ إِلَيْهِمْ، وَكَانُوا نَحْوَ ثَمَانِينَ أُسْقُفًا، وَكَانَ تَقِيًّا عَفِيفًا قَدْ لَبِسَ ثِيَابَ الرُّهْبَانِ، وَهُوَ الَّذِي بَنَى الْكَنِيسَةَ الْمَعْرُوفَةَ بِالْوَزْقَةِ بِإِزَاءِ مَدِينَةِ وَادِي آشْ. ثُمَّ بَعْدَهُ ابْنُهُ لِيُوبَا فَسَارَ كَسِيرَةِ أَبِيهِ، فَاغْتَالَهُ رَجُلٌ مِنَ الْقُوطِ يُقَالُ لَهُ بِتْرِيقُ، فَقَتَلَهُ، وَمَلَكَ بَعْدَهُ بِتْرِيقُ هَذَا بِغَيْرِ رِضَا أَهْلِ الْأَنْدَلُسِ، وَكَانَ مُجْرِمًا طَاغِيًا فَاسِقًا، فَثَارَ عَلَيْهِ رَجُلٌ مِنْ خَاصَّتِهِ فَقَتَلَهُ. ( ثُمَّ مَلَكَ مِنْ بَعْدِهِ غَنْدِمَارُ سَنَتَيْنِ )، ثُمَّ مَلَكَ بَعْدَهُ سَيْسَيْفُوطُ، وَكَانَتْ وِلَايَتُهُ تِسْعَ سِنِينَ، وَكَانَ حَسَنَ السِّيرَةِ، ثُمَّ بَعْدَهُ ابْنُهُ رِكْرِيدُ، وَكَانَ صَغِيرًا عُمْرُهُ ثَلَاثَةُ أَشْهُرٍ، وَمَاتَ، ثُمَّ مَلَكَ شَنْتَلَهْ، وَكَانَ مُلْكُهُ عِنْدَ الْبَعْثِ، وَكَانَ مَشْكُورًا، ثُمَّ بَعْدَهُ سِشْنِنْدُ خَمْسَ سِنِينَ، ثُمَّ بَعْدَهُ خَنْتَلَةُ سِتَّةَ أَعْوَامٍ، ثُمَّ بَعْدَهُ ( خِنِدْسُ أَرْبَعَةَ أَعْوَامٍ، ثُمَّ بَعْدَهُ بُنْبَانُ ثَمَانِيَةُ أَعْوَامٍ، ثُمَّ بَعْدَهُ ) أَرَوَى سَبْعَ سِنِينَ. وَكَانَ فِي دَوْلَتِهِ قَحْطٌ شَدِيدٌ حَتَّى كَادَتْ بِلَادُ الْأَنْدَلُسِ تَخْرَبُ لِشِدَّةِ الْجُوعِ. ثُمَّ بَعْدَهُ أَبْقَةُ خَمْسَ عَشْرَةَ سَنَةً، وَكَانَ جَائِرًا مَذْمُومًا، ثُمَّ مَلَكَ بَعْدَهُ ابْنُهُ غِيطْشَةَ، وَكَانَتْ وِلَايَتُهُ سَنَةَ سَبْعٍ وَسَبْعِينَ لِلْهِجْرَةِ، وَكَانَ حَسَنَ السِّيرَةِ لَيِّنَ الْعَرِيكَةِ وَأَطْلَقَ كُلَّ مَحْبُوسٍ كَانَ فِي سِجْنِ أَبِيهِ، وَأَدَّى الْأَمْوَالَ إِلَى أَرْبَابِهَا. ثُمَّ تُوُفِّيَ وَخَلَفَ وَلَدَيْنِ، فَلَمْ يَرْضَ بِهِمَا أَهْلُ الْأَنْدَلُسِ، وَتَرَاضَوْا بِرَجُلٍ يُقَالُ لَهُ رُذَرِيقُ، وَكَانَ شُجَاعًا وَلَيْسَ مِنْ بَيْتِ الْمُلْكِ، وَكَانَتْ عَادَةُ مُلُوكِ الْأَنْدَلُسِ أَنَّهُمْ يَبْعَثُونَ أَوْلَادَهُمُ الذُّكُورَ وَالْإِنَاثَ إِلَى مَدِينَةِ طُلَيْطِلَةَ يَكُونُونَ فِي خِدْمَةِ الْمَلِكِ، لَا يَخْدُمُهُ غَيْرُهُمْ يَتَأَدَّبُونَ بِذَلِكَ، فَإِذَا بَلَغُوا الْحُلُمَ أَنْكَحَ بَعْضَهُمْ بَعْضًا وَتَوَلَّى تَجْهِيزَهُمْ، فَلَمَّا وَلِيَ رُذَرِيقُ أَرْسَلَ إِلَيْهِ يُولْيَانُ، وَهُوَ صَاحِبُ الْجَزِيرَةِ الْخَضْرَاءِ وَسَبْتَةَ وَغَيْرِهِمَا، ابْنَةً لَهُ، فَاسْتَحْسَنَهَا رُذَرِيقُ وَافْتَضَّهَا، فَكَتَبَتْ إِلَى أَبِيهَا، فَأَغْضَبَهُ ذَلِكَ، فَكَتَبَ إِلَى مُوسَى بْنِ نُصَيْرٍ عَامِلِ الْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ عَلَى إِفْرِيقِيَّةَ بِالطَّاعَةِ، وَاسْتَدْعَاهُ إِلَيْهِ، فَسَارَ إِلَيْهِ فَأَدْخَلَهُ يُولْيَانُ مَدَائِنَهُ، وَأَخَذَ عَلَيْهِ الْعُهُودَ لَهُ وَلِأَصْحَابِهِ بِمَا يَرْضَى بِهِ، ثُمَّ وَصَفَ لَهُ الْأَنْدَلُسَ وَدَعَاهُ إِلَيْهَا، وَذَلِكَ آخِرُ سِنَةِ تِسْعِينَ. كتاب يوليان إلى موسى بن نصير فَكَتَبَ مُوسَى إِلَى الْوَلِيدِ بِمَا فَتَحَ اللَّهُ عَلَيْهِ وَمَا دَعَاهُ إِلَيْهِ يُولْيَانُ. فَكَتَبَ إِلَيْهِ الْوَلِيدُ: خُضْهَا بِالسَّرَايَا، وَلَا تُغَرِّرْ بِالْمُسْلِمِينَ فِي بَحْرٍ شَدِيدِ الْأَهْوَالِ. فَكَتَبَ إِلَيْهِ مُوسَى: إِنَّهُ لَيْسَ بِبَحْرٍ مُتَّسِعٍ، وَإِنَّمَا هُوَ خَلِيجٌ يَبِينُ مَا وَرَاءَهُ. فَكَتَبَ إِلَيْهِ الْوَلِيدُ أَنِ اخْتَبِرْهَا بِالسَّرَايَا، وَإِنْ كَانَ الْأَمْرُ عَلَى مَا حَكَيْتَ. فَبَعَثَ رَجُلًا مِنْ مَوَالِيهِ يُقَالُ لَهُ طَرِيفٌ فِي أَرْبَعِمِائَةِ رَجُلٍ وَمَعَهُمْ مِائَةُ فَرَسٍ، فَسَارَ فِي أَرْبَعِ سَفَائِنَ، فَخَرَجَ فِي جَزِيرَةٍ بِالْأَنْدَلُسِ، فَسُمِّيَتْ جَزِيرَةُ طَرِيفٍ لِنُزُولِهِ فِيهَا، ثُمَّ أَغَارَ عَلَى الْجَزِيرَةِ الْخَضْرَاءِ، فَأَصَابَ غَنِيمَةً كَثِيرَةً، وَرَجَعَ سَالِمًا فِي رَمَضَانَ سَنَةَ إِحْدَى وَتِسْعِينَ. فَلَمَّا رَأَى النَّاسُ ذَلِكَ تَسَرَّعُوا إِلَى الْغَزْوِ. ثُمَّ إِنَّ مُوسَى دَعَا مَوْلًى لَهُ كَانَ عَلَى مُقَدِّمَاتِ جُيُوشِهِ يُقَالُ لَهُ طَارِقُ بْنُ زِيَادٍ، فَبَعَثَهُ فِي سَبْعَةِ آلَافٍ مِنَ الْمُسْلِمِينَ أَكْثَرُهُمُ الْبَرْبَرُ وَالْمُوَالِي وَأَقَلُّهُمُ الْعَرَبُ، فَسَارُوا فِي الْبَحْرِ، وَقَصَدَ إِلَى جَبَلٍ مُنِيفٍ، وَهُوَ مُتَّصِلٌ بِالْبَرِّ فَنَزَلَهُ، فَسُمِّيَ الْجَبَلُ جَبَلَ طَارِقٍ إِلَى الْيَوْمِ، وَلَمَّا مَلَكَ عَبْدُ الْمُؤْمِنِ الْبِلَادَ أَمَرَ بِبِنَاءِ مَدِينَةٍ عَلَى هَذَا الْجَبَلِ وَسَمَّاهُ جَبَلَ الْفَتْحِ، فَلَمْ يَثْبُتْ لَهُ هَذَا الِاسْمُ وَجَرَتِ الْأَلْسِنَةُ عَلَى الْأَوَّلِ. وَكَانَ حُلُولُ طَارِقٍ فِيهِ فِي رَجَبٍ سَنَةَ اثْنَتَيْنِ وَتِسْعِينَ مِنَ الْهِجْرَةِ. وَلَمَّا رَكِبَ طَارِقٌ الْبَحْرَ غَلَبَتْهُ عَيْنُهُ، فَرَأَى النَّبِيَّ وَمَعَهُ الْمُهَاجِرُونَ وَالْأَنْصَارُ قَدْ تَقَلَّدُوا السُّيُوفَ وَتَنْكَبُّوا الْقِسِيَّ، فَقَالَ لَهُ النَّبِيُّ ﷺ: يَا طَارِقُ تَقَدَّمْ لِشَأْنِكَ. وَأَمَرَهُ بِالرِّفْقِ بِالْمُسْلِمِينَ وَالْوَفَاءِ بِالْعَهْدِ، فَنَظَرَ طَارِقٌ فَرَأَى النَّبِيَّ ﷺ، وَأَصْحَابَهُ قَدْ دَخَلُوا الْأَنْدَلُسَ أَمَامَهُ، فَاسْتَيْقَظَ مِنْ نَوْمِهُ مُسْتَبْشِرًا، وَبَشَّرَ أَصْحَابَهُ، وَقَوِيَتْ نَفْسُهُ، وَلَمْ يَشُكَّ فِي الظَّفَرِ. فَلَمَّا تَكَامَلَ أَصْحَابُ طَارِقٍ بِالْجَبَلِ نَزَلَ إِلَى الصَّحْرَاءِ، وَفَتَحَ الْجَزِيرَةَ الْخَضْرَاءَ، فَأَصَابَ بِهَا عَجُوزًا، فَقَالَتْ لَهُ: إِنِّي كَانَ لِي زَوْجٌ، وَكَانَ عَالِمًا بِالْحَوَادِثِ، وَكَانَ يُحَدِّثُهُمْ عَنْ أَمِيرٍ يَدْخُلُ بَلَدَهُمْ فَيَغْلِبُ عَلَيْهِ، وَوَصَفَ مِنْ نَعْتِهِ أَنَّهُ ضَخْمُ الْهَامَةِ، وَأَنَّ فِي كَتِفِهِ الْيُسْرَى شَامَةٌ عَلَيْهَا شَعْرٌ، فَكَشَفَ طَارِقٌ ثَوْبَهُ، فَإِذَا الشَّامَةُ كَمَا ذَكَرَتْ، فَاسْتَبْشَرَ طَارِقٌ أَيْضًا هُوَ وَمَنْ مَعَهُ. وَنَزَلَ مِنَ الْجَبَلِ إِلَى الصَّحْرَاءِ، وَافْتَتَحَ الْجَزِيرَةَ الْخَضْرَاءَ وَغَيْرَهَا، وَفَارَقَ الْحِصْنَ الَّذِي فِي الْجَبَلِ. وَلَمَّا بَلَغَ رُذَرِيقُ غَزْوَ طَارِقٍ بِلَادَهُ عَظُمَ ذَلِكَ عَلَيْهِ، وَكَانَ غَائِبًا فِي غَزَاتِهِ، فَرَجَعَ مِنْهَا وَطَارِقٌ قَدْ دَخَلَ بِلَادَهُ، فَجَمَعَ لَهُ جَمْعًا يُقَالُ بَلَغَ مِائَةَ أَلْفٍ، فَلَمَّا بَلَغَ طَارِقًا الْخَبَرُ كَتَبَ إِلَى مُوسَى يَسْتَمِدُّهُ وَيُخْبِرُهُ بِمَا فَتَحَ، وَأَنَّهُ زَحَفَ إِلَيْهِ مَلِكُ الْأَنْدَلُسِ بِمَا لَا طَاقَةَ لَهُ بِهِ. فَبَعَثَ إِلَيْهِ بِخَمْسَةِ آلَافٍ، فَتَكَامَلَ الْمُسْلِمُونَ اثْنَيْ عَشَرَ أَلْفًا، وَمَعَهُمْ يُولْيَانُ يَدُلُّهُمْ عَلَى عَوْرَةِ الْبِلَادِ، وَيَتَجَسَّسُ لَهُمُ الْأَخْبَارَ. فَأَتَاهُمْ رُذَرِيقُ فِي جُنْدِهِ، فَالْتَقَوْا عَلَى نَهْرِ لَكَّةَ مِنْ أَعْمَالِ شَذُونَةَ لِلَيْلَتَيْنِ بَقِيَتَا مِنْ رَمَضَانَ سَنَةَ اثْنَتَيْنِ وَتِسْعِينَ، وَاتَّصَلَتِ الْحَرْبُ ثَمَانِيَةَ أَيَّامٍ، وَكَانَ عَلَى مَيْمَنَتِهِ وَمَيْسَرَتِهِ وَلَدَا الْمَلِكِ الَّذِي كَانَ قَبْلَهُ وَغَيْرُهُمَا مِنْ أَبْنَاءِ الْمُلُوكِ، وَاتَّفَقُوا عَلَى الْهَزِيمَةِ بُغْضًا لِرُذَرِيقَ، وَقَالُوا: إِنَّ الْمُسْلِمِينَ إِذَا امْتَلَأَتْ أَيْدِيهِمْ مِنَ الْغَنِيمَةِ عَادُوا إِلَى بِلَادِهِمْ وَبَقِيَ الْمُلْكُ لَنَا. فَانْهَزَمُوا وَهَزَمَ اللَّهُ رُذَرِيقَ وَمَنْ مَعَهُ، وَغَرِقَ رُذَرِيقُ فِي النَّهْرِ، وَسَارَ طَارِقٌ إِلَى مَدِينَةِ إِسْتِجَةَ مُتَّبِعًا لَهُمْ، فَلَقِيَهُ أَهْلُهَا وَمَعَهُمْ مِنَ الْمُنْهَزِمِينَ خَلْقٌ كَثِيرٌ، فَقَاتَلُوهُ قِتَالًا شَدِيدًا، ثُمَّ انْهَزَمَ أَهْلُ الْأَنْدَلُسِ، وَلَمْ يَلْقَ الْمُسْلِمُونَ بَعْدَهَا حَرْبًا مِثْلَهَا. وَنَزَلَ طَارِقٌ عَلَى عَيْنٍ بَيْنَهَا وَبَيْنَ مَدِينَةِ إِسْتِجَةَ أَرْبَعَةُ أَمْيَالٍ، فَسُمِّيَتْ عَيْنُ طَارِقٍ إِلَى الْآنِ. وَلَمَّا سَمِعَتِ الْقُوطُ بِهَاتَيْنِ الْهَزِيمَتَيْنِ قَذَفَ اللَّهُ فِي قُلُوبِهِمُ الرُّعْبَ، وَكَانُوا يَظُنُّونَ أَنَّهُ يَفْعَلُ فِعْلَ طَرِيفٍ، فَهَرَبُوا إِلَى طُلَيْطِلَةَ، وَكَانَ قَدْ أَوْهَمَهُمْ أَنَّهُ يَأْكُلُهُمْ هُوَ وَمَنْ مَعَهُ. فَلَمَّا دَخَلُوا طُلَيْطِلَةَ، وَأَخْلَوْا مَدَائِنَ الْأَنْدَلُسِ قَالَ لَهُ يُولْيَانُ: قَدْ فَرَغْتَ مِنَ الْأَنْدَلُسِ، فَفَرِّقْ جُيُوشَكَ وَسِرْ أَنْتَ إِلَى طُلَيْطِلَةَ. فَفَرَّقَ جُيُوشَهُ مِنْ مَدِينَةِ إِسْتِجَةَ، وَبَعَثَ جَيْشًا إِلَى قُرْطُبَةَ، وَجَيْشًا إِلَى غَرْنَاطَةَ، وَجَيْشًا إِلَى مَالِقَةَ، وَجَيْشًا إِلَى تُدْمِيرَ، وَسَارَ هُوَ وَمُعْظَمُ الْجَيْشِ إِلَى جَيَّانَ يُرِيدُ طُلَيْطِلَةَ. فَلَمَّا بَلَغَ طُلَيْطِلَةَ وَجَدَهَا خَالِيَةً، وَقَدْ لَحِقَ مَنْ كَانَ بِهَا بِمَدِينَةٍ خَلْفَ الْجَبَلِ يُقَالُ لَهَا: مَايَةَ. فَأَمَّا الْجَيْشُ الَّذِي سَارَ إِلَى قُرْطُبَةَ فَإِنَّهُمْ دَلَّهُمْ رَاعٍ عَلَى ثَغْرَةٍ فِي سُورِهَا، فَدَخَلُوا مِنْهَا الْبَلَدَ وَمَلَكُوهُ. وَأَمَّا الَّذِينَ قَصَدُوا تُدْمِيرَ فَلَقِيَهُمْ صَاحِبُهَا، وَاسْمُهُ تُدْمِيرُ وَبِهِ سُمِّيَتْ، وَكَانَ اسْمُهَا أَرْوَيُولَةَ، وَكَانَ مَعَهُ جَيْشٌ كَثِيفٌ، فَقَاتَلَهُمْ قِتَالًا شَدِيدًا، ثُمَّ انْهَزَمَ فَقُتِلَ مِنْ أَصْحَابِهِ خَلْقٌ كَثِيرٌ، فَأَمَرَ تُدْمِيرُ النِّسَاءَ، فَلَبِسْنَ السِّلَاحَ، ثُمَّ صَالَحَ الْمُسْلِمِينَ عَلَيْهَا، وَفَتَحَ سَائِرُ الْجُيُوشِ مَا قَصَدُوا إِلَيْهِ مِنَ الْبِلَادِ. وَأَمَّا طَارِقٌ، فَلَمَّا رَأَى طُلَيْطِلَةَ فَارِغَةً ضَمَّ إِلَيْهَا الْيَهُودَ، وَتَرَكَ مَعَهُمْ رِجَالًا مِنْ أَصْحَابِهِ، وَسَارَ هُوَ إِلَى وَادِي الْحِجَارَةِ، فَقَطَعَ الْجَبَلَ مِنْ فَجٍّ فِيهِ، فَسُمِّيَ بِفَجِّ طَارِقٍ إِلَى الْيَوْمِ. وَانْتَهَى إِلَى مَدِينَةٍ خَلْفَ الْجَبَلِ تُسَمَّى مَدِينَةَ الْمَائِدَةِ، وَفِيهَا وَجَدَ مَائِدَةَ سُلَيْمَانَ بْنِ دَاوُدَ، عَلَيْهِ السَّلَامُ، وَهِيَ مِنْ زَبَرْجَدٍ خُضْرٍ، حَافَّاتُهَا وَأَرْجُلُهَا مِنْهَا مُكَلَّلَةٌ بِاللُّؤْلُؤِ وَالْمَرْجَانِ وَالْيَاقُوتِ وَغَيْرِ ذَلِكَ، وَكَانَ لَهَا ثَلَاثُمِائَةٍ وَسِتُّونَ رِجْلًا. ثُمَّ مَضَى إِلَى مَدِينَةِ مَايَةَ، فَغَنِمَ مِنْهَا وَرَجَعَ إِلَى طُلَيْطِلَةَ فِي سَنَةِ ثَلَاثٍ وَتِسْعِينَ. وَقِيلَ: اقْتَحَمَ أَرْضَ جِلِّيقِيَّةَ، فَخَرَقَهَا حَتَّى انْتَهَى إِلَى مَدِينَةِ إِسْتَرْقَةَ، وَانْصَرَفَ إِلَى طُلَيْطِلَةَ، وَوَافَتْهُ جُيُوشُهُ الَّتِي وَجَّهَهَا مِنْ إِسْتِجَةَ بَعْدَ فَرَاغِهِمْ مِنْ فَتْحِ تِلْكَ الْمُدُنِ الَّتِي سَيَّرَهُمْ إِلَيْهَا. دخول موسى بن نصير الأندلس وَدَخْلَ مُوسَى بْنُ نُصَيْرٍ الْأَنْدَلُسَ فِي رَمَضَانَ سَنَةَ ثَلَاثٍ وَتِسْعِينَ فِي جَمْعٍ كَثِيرٍ، وَكَانَ قَدْ بَلَغَهُ مَا صَنَعَ طَارِقٌ فَحَسَدَهُ، فَلَمَّا عَبَرَ إِلَى الْأَنْدَلُسِ وَنَزَلَ الْجَزِيرَةَ الْخَضْرَاءَ قِيلَ لَهُ: تَسْلُكُ طَرِيقَ طَارِقٍ، فَأَبَى، فَقَالَ لَهُ الْأَدِلَّاءُ: نَحْنُ نَدُلُّكَ عَلَى طَرِيقٍ أَشْرَفَ مِنْ طَرِيقِهِ وَمَدَائِنَ لَمْ تُفْتَحْ بَعْدُ، وَوَعَدَهُ يُولْيَانُ بِفَتْحٍ عَظِيمٍ، فَسُرَّ بِذَلِكَ، وَكَانَ قَدْ غَمَّهُ. فَسَارُوا بِهِ إِلَى مَدِينَةِ ابْنِ السُّلَيْمِ فَافْتَتَحَهَا عَنْوَةً، ثُمَّ سَارَ إِلَى مَدِينَةِ قَرْمُونَةَ، وَهِيَ أَحْصَنُ مُدُنِ الْأَنْدَلُسِ، فَقَدِمَ إِلَيْهَا يُولْيَانُ وَخَاصَّتُهُ، فَأَتَوْهُمْ عَلَى حَالِ الْمُنْهَزِمِينَ مَعَهُمُ السِّلَاحُ، فَأَدْخَلُوهُمْ مَدِينَتَهُمْ، فَأَرْسَلَ مُوسَى إِلَيْهِمُ الْخَيْلَ، فَفَتَحُوهَا لَهُمْ لَيْلًا، فَدَخَلَهَا الْمُسْلِمُونَ وَمَلَكُوهَا، ثُمَّ سَارَ مُوسَى إِلَى إِشْبِيلِيَّةَ، وَهِيَ مِنْ أَعْظَمِ مَدَائِنِ الْأَنْدَلُسِ بُنْيَانًا وَأَعَزِّهَا آثَارًا، فَحَصَرَهَا أَشْهُرًا، وَفَتَحَهَا وَهَرَبَ مَنْ بِهَا، فَأَنْزَلَهَا مُوسَى الْيَهُودَ، وَسَارَ إِلَى مَدِينَةٍ مَارِدَةَ فَحَصَرَهَا، وَقَدْ كَانَ أَهْلُهَا خَرَجُوا إِلَيْهِ فَقَاتَلُوهُ قِتَالًا شَدِيدًا، فَكَمِنَ لَهُمْ مُوسَى لَيْلًا فِي مَقَاطِعِ الصَّخْرِ، فَلَمْ يَرَهُمُ الْكُفَّارُ، فَلَمَّا أَصْبَحُوا زَحَفَ إِلَيْهِمْ، فَخَرَجُوا إِلَى الْمُسْلِمِينَ عَلَى عَادَتِهِمْ، فَخَرَجُوا عَلَيْهِمْ مِنَ الْكَمِينِ وَأَحْدَقُوا بِهِمْ، وَحَالُوا بَيْنَهُمْ وَبَيْنَ الْبَلَدِ، وَقَتَلُوهُمْ قَتْلًا ذَرِيعًا، وَنَجَا مَنْ نَجَا مِنْهُمْ، فَدَخَلَ الْمَدِينَةَ، وَكَانَتْ حَصِينَةً، فَحَصَرَهُمْ بِهَا أَشْهُرًا، وَقَاتَلَهُمْ، وَزَحَفَ إِلَيْهِمْ بِدَبَّابَةٍ عَمِلَهَا وَنَقَبُوا سُورَهَا، فَخَرَجَ أَهْلُهَا عَلَى الْمُسْلِمِينَ، فَقَتَلُوهُمْ عِنْدَ الْبُرْجِ، فَسَمِّي بُرْجَ الشُّهَدَاءِ إِلَى الْيَوْمِ، ثُمَّ افْتَتَحَهَا آخِرَ رَمَضَانَ سَنَةَ أَرْبَعٍ وَتِسْعِينَ يَوْمَ الْفِطْرِ صُلْحًا عَلَى أَنَّ جَمِيعَ أَمْوَالِ الْقَتْلَى يَوْمَ الْكَمِينِ وَأَمْوَالَ الْهَارِبِينَ إِلَى جِلِّيقِيَّةَ وَأَمْوَالَ الْكَنَائِسِ وَحُلِيَّهَا لِلْمُسْلِمِينَ. ثُمَّ إِنَّ أَهْلَ إِشْبِيلِيَّةَ اجْتَمَعُوا وَقَصَدُوهَا، فَقَتَلُوا مَنْ بِهَا مِنَ الْمُسْلِمِينَ، فَسَيَّرَ مُوسَى إِلَيْهَا ابْنَهُ عَبْدَ الْعَزِيزِ بِجَيْشٍ، فَحَصَرَهَا وَمَلَكَهَا عَنْوَةً، وَقَتَلَ مَنْ بِهَا مِنْ أَهْلِهَا، وَسَارَ عَنْهَا إِلَى لَبْلَةَ وَبَاجَةَ، فَمَلَكَهَا، وَعَادَ إِلَى إِشْبِيلِيَّةَ. وَسَارَ مُوسَى مِنْ مَدِينَةٍ مَارِدَةَ فِي شَوَّالٍ يُرِيدُ طُلَيْطِلَةَ، فَخَرَجَ طَارِقٌ إِلَيْهِ فَلَقِيَهُ، فَلَمَّا أَبْصَرَهُ نَزَلَ إِلَيْهِ، فَضَرَبَهُ مُوسَى بِالسَّوْطِ عَلَى رَأْسِهِ، وَوَبَّخَهُ عَلَى مَا كَانَ مِنْ خِلَافِهِ، ثُمَّ سَارَ بِهِ إِلَى مَدِينَةِ طُلَيْطِلَةَ، فَطَلَبَ مِنْهُ مَا غَنِمَ وَالْمَائِدَةَ أَيْضًا، فَأَتَاهُ بِهَا وَقَدِ انْتَزَعَ رِجْلًا مِنْ أَرْجُلِهَا، فَسَأَلَهُ عَنْهَا، فَقَالَ: لَا عِلْمَ لِي، كَذَلِكَ وَجَدْتُهَا، فَعَمِلَ عِوَضَهَا مِنْ ذَهَبٍ. وَسَارَ مُوسَى إِلَى سَرَقُسْطَةَ وَمَدَائِنِهَا، فَافْتَتَحَهَا وَأَوْغَلَ فِي بِلَادِ الْفِرِنْجِ، فَانْتَهَى إِلَى مَفَازَةٍ كَبِيرَةٍ وَأَرْضٍ سَهْلَةٍ ذَاتَ آثَارٍ، فَأَصَابَ فِيهَا صَنَمًا قَائِمًا فِيهِ مَكْتُوبٌ بِالنَّقْرِ: يَا بَنِي إِسْمَاعِيلَ إِلَى هَاهُنَا مُنْتَهَاكُمْ فَارْجِعُوا، وَإِنْ سَأَلْتُمْ إِلَى مَاذَا تَرْجِعُونَ أَخْبَرْتُكُمْ أَنَّكُمْ تَرْجِعُونَ إِلَى الِاخْتِلَافِ فِيمَا بَيْنَكُمْ، حَتَّى يَضْرِبَ بَعْضُكُمْ أَعْنَاقَ بَعْضٍ، وَقَدْ فَعَلْتُمْ. فَرَجَعَ وَوَافَاهُ رَسُولُ الْوَلِيدِ فِي أَثْنَاءِ ذَلِكَ يَأْمُرُهُ بِالْخُرُوجِ عَنِ الْأَنْدَلُسِ وَالْقُفُولِ إِلَيْهِ، فَسَاءَهُ ذَلِكَ وَمَطَلَ الرَّسُولَ، وَهُوَ يَقْصِدُ بِلَادَ الْعَدُوِّ فِي غَيْرِ نَاحِيَةِ الصَّنَمِ، يَقْتُلُ، وَيَسْبِي، وَيَهْدِمُ الْكَنَائِسَ، وَيُكَسِّرُ النَّوَاقِيسَ، حَتَّى بَلَغَ صَخْرَةَ بِلَايْ عَلَى الْبَحْرِ الْأَخْضَرِ، وَهُوَ فِي قُوَّةٍ وَظُهُورٍ، فَقَدِمَ عَلَيْهِ رَسُولٌ آخَرُ لِلْوَلِيدِ يَسْتَحِثُّهُ، وَأَخَذَ بِعِنَانِ بَغْلَتِهِ وَأَخْرَجَهُ، وَكَانَ مُوَافَاةُ الرَّسُولِ بِمَدِينَةٍ لَكَّ بِجِلِّيقِيَّةَ، وَخَرَجَ عَلَى الْفَجِّ الْمَعْرُوفِ بِفَجِّ مُوسَى، وَوَافَاهُ طَارِقٌ مِنَ الثَّغْرِ الْأَعْلَى، فَأَقْفَلَهُ مَعَهُ وَمَضَيَا جَمِيعًا. وَاسْتَخْلَفَ مُوسَى عَلَى الْأَنْدَلُسِ ابْنَهُ عَبْدَ الْعَزِيزِ بْنَ مُوسَى، فَلَمَّا عَبَرَ الْبَحْرَ إِلَى سَبْتَهَ اسْتَخْلَفَ عَلَيْهَا وَعَلَى طَنْجَةَ وَمَا وَالَاهُمَا ابْنَهُ عَبْدَ الْمَلِكِ، وَاسْتَخْلَفَ عَلَى إِفْرِيقِيَّةَ وَأَعْمَالِهَا ابْنَهُ الْكَبِيرَ عَبْدَ اللَّهِ، وَسَارَ إِلَى الشَّامِ، وَحَمَلَ الْأَمْوَالَ الَّتِي غُنِمَتْ مِنَ الْأَنْدَلُسِ وَالذَّخَائِرَ وَالْمَائِدَةَ، وَمَعَهُ ثَلَاثُونَ أَلْفَ بِكْرٍ مِنْ بَنَاتِ مُلُوكِ الْقُوطِ وَأَعْيَانِهِمْ، وَمِنْ نَفِيسِ الْجَوْهَرِ وَالْأَمْتِعَةِ مَا لَا يُحْصَى، فَوَرَدَ الشَّامَ. وفاة الوليد بن عبد الملك وَقَدْ مَاتَ الْوَلِيدُ بْنُ عَبْدِ الْمَلِكِ، وَاسْتُخْلِفَ سُلَيْمَانُ بْنُ عَبْدِ الْمَلِكِ، وَكَانَ مُنْحَرِفًا عَنْ مُوسَى بْنِ نُصَيْرٍ، فَعَزَلَهُ عَنْ جَمِيعِ أَعْمَالِهِ، وَأَقْصَاهُ وَحَبَسَهُ وَأَغْرَمَهُ حَتَّى احْتَاجَ أَنْ يَسْأَلَ الْعَرَبَ فِي مَعُونَتِهِ. وَقِيلَ: إِنَّهُ قَدِمَ الشَّامَ وَالْوَلِيدُ حَيٌّ، وَكَانَ قَدْ كَتَبَ إِلَيْهِ وَادَّعَى أَنَّهُ هُوَ الَّذِي فَتَحَ الْأَنْدَلُسَ، وَأَخْبَرَهُ خَبَرَ الْمَائِدَةِ، فَلَمَّا حَضَرَ عِنْدَهُ عَرَضَ عَلَيْهِ مَا مَعَهُ وَعَرْضَ الْمَائِدَةَ، وَمَعَهُ طَارِقٌ، فَقَالَ طَارِقٌ: أَنَا غَنِمْتُهَا. فَكَذَّبَهُ مُوسَى. فَقَالَ طَارِقٌ لِلْوَلِيدِ: سَلْهُ عَنْ رِجْلِهَا الْمَعْدُومَةِ. فَسَأَلَهُ عَنْهَا، فَلَمْ يَكُنْ عِنْدَهُ مِنْهَا عِلْمٌ، فَأَظْهَرَهَا طَارِقٌ، وَذَكَرَ أَنَّهُ أَخْفَاهَا لِهَذَا السَّبَبِ. فَعَلِمَ الْوَلِيدُ صِدْقَ طَارِقٍ، وَإِنَّمَا فَعَلَ هَذَا لِأَنَّهُ كَانَ حَبَسَهُ وَضَرَبَهُ حَتَّى أَرْسَلَ الْوَلِيدُ فَأَخْرَجَهُ، وَقِيلَ: لَمْ يَحْبِسْهُ. قَالُوا: وَلَمَّا دَخَلَتِ الرُّومُ بِلَادَ الْأَنْدَلُسِ كَانَ فِي مَمْلَكَتِهِمْ بَيْتٌ إِذَا وَلِيَ مَلِكٌ مِنْهُمْ أَقْفَلَ عَلَيْهِ قُفْلًا، فَلَمَّا مَلَكَتِ الْقُوطُ فَعَلُوا كَفِعْلِهِمْ، فَلَمَّا مَلَكَ رُذَرِيقُ أَرَادَ فَتْحَ الْأَقْفَالِ، فَنَهَاهُ أَكَابِرُ أَهْلِ الْبِلَادِ عَنْ ذَلِكَ، فَلَمْ يَقْبَلْ مِنْهُمْ، وَفَتَحَ الْأَقْفَالَ، فَرَأَى فِي الْبَيْتِ صُوَرَ الْعَرَبِ وَعَلَيْهِمُ الْعَمَائِمُ الْحُمْرُ عَلَى خُيُولٍ شُهُبٍ، وَفِيهِ كِتَابٌ: إِذَا فُتِحَ هَذَا الْبَيْتُ دَخَلَ هَؤُلَاءِ الْقَوْمُ هَذَا الْبَلَدَ. فَفُتِحَتِ الْأَنْدَلُسُ تِلْكَ السَّنَةَ.
✧ The Conquest of al-Andalus And in the year ninety-one, Ṭāriq b. Ziyād, the mawlā of Mūsā b. Nuṣayr, raided the lands of al-Andalus with twelve thousand men. Its king, Adharīnūq, came out against him with his legions, wearing his crown and accompanied by the throne of his kingdom. Ṭāriq fought him and defeated him, and plundered what was in his camp, including among that the throne, and he took possession of the lands of al-Andalus in their entirety. Al-Dhahabī said: Ṭāriq b. Ziyād was the amīr of Ṭanjah, which is the farthest land of the Maghrib, and he was the deputy of his mawlā Mūsā b. Nuṣayr. The lord of the Green Island wrote to him seeking his aid against his enemy, so Ṭāriq entered the island of al-Andalus from the strait of Sabtah, seizing the opportunity because the Franks had been fighting among themselves. Ṭāriq pressed deep into the lands of al-Andalus and conquered Qurtubah, and killed its king Adharīnūq. He wrote to Mūsā b. Nuṣayr announcing the conquest, so Mūsā envied him for carrying out this conquest alone. He wrote to al-Walīd giving him the good news of the conquest and attributing it to himself; and he wrote to Ṭāriq threatening him because he had entered without his order, and commanding him not to go beyond his position until he joined him. Then he marched to him swiftly with his armies and entered al-Andalus, accompanied by Ḥabīb b. Abī ʿUbaydah al-Fihrī. He remained for years conquering in the lands of al-Andalus, taking cities and wealth, killing men, and capturing women and children. He gained spoils beyond limit, description, or count of jewels, rubies, gold, silver, vessels of gold and silver, furnishings, horses, mules, and other things in great abundance, and he conquered many great regions and cities. The First People to Inhabit al-Andalus and the Reason for its Being Called al-Andalus They said: the first people to inhabit it were a people known as al-Andalush, with a dotted shīn, so the land was named after them, and then it was later Arabized with an undotted sīn. The Christians call al-Andalus Ashbāniyyah, after a man who was crucified there named Ashbānis. It is also said: after a king who ruled there in ancient times named Ishbān b. Ṭīṭas, and this is its name according to Ptolemy. It is also said: it was named after Andalus b. Yāfith b. Nūḥ, and he was the first to settle it. It is said: the first people to inhabit al-Andalus after the flood were a people known as al-Andalus. They settled it and held its kingship in turn for a long time; they were Magians. Then God withheld rain from them, and drought came upon them successively, so most of them perished, and those who could flee fled from it, leaving al-Andalus empty for a hundred years. Then God sent the Africans to settle it. A group of them entered it, expelled by the king of Ifrīqiyyah to rid himself of them because of a drought that had come successively upon his land until it nearly annihilated its people. He carried them in ships with an amīr appointed by him; they anchored at the island of Qādis, and saw that the lands of al-Andalus had become fertile and its rivers flowed, so they settled it and built it up, and appointed kings for themselves to manage their affairs. They followed the religion of those before them. The seat of their kingdom was Ṭāliqah al-Kharāb in the land of Ishbīliyyah; they built it and lived in it, and remained for a period exceeding one hundred and fifty years, during which eleven of their kings ruled. Then God sent against them the Persians of Rome, whose king was Ishbān b. Ṭīṭas. He raided them, scattered them, and killed among them. He besieged them in Ṭāliqah, where they had fortified themselves, and built upon them Ashbāniyyah, that is Ishbīliyyah, and made it the seat of his kingdom. His forces grew numerous, and he became arrogant and tyrannical. He raided Jerusalem and plundered what was in it, and killed a hundred thousand in it, and transferred its marble to Ishbīliyyah and elsewhere. He also gained as booty the table of Sulaymān b. Dāwūd, ﷺ, the same table that Ṭāriq gained from Ṭulayṭilah when he conquered it; and he also gained as booty the golden quwaylirah and the stone that was found at Māridah. This Ishbān had been approached by al-Khiḍr while he was plowing the land, and he said to him: "O Ishbān, you will attain fortune, kingship, and ascendancy. When you rule Īliyāʾ, be gentle with the descendants of the prophets." He said: "Are you mocking me? How can one like me attain kingship?" He said: "The One who made this staff of yours as you see has placed it in you." He looked, and behold, it had put forth leaves. He was alarmed, and al-Khiḍr left him. Ishbān became confident in his words, mingled with the people, and rose until he ruled a great kingdom. His reign lasted twenty years, and the kingdom of the Ishbāniyyīn continued after him until fifty-five of their kings had ruled. Then there entered upon them from the Persians of Rome a nation called the Bashnūliyyāt, whose king was Ṭuwaysh b. Nīṭah, and that was when God sent the Messiah. They overcame it and seized its kingdom. The city of Māridah was the seat of their kingdom, and twenty-seven of their kings ruled. The Entry of the Goths into the Land of al-Andalus and the Rule of Rudharīq Then the nation of the Goths entered upon them with a king of theirs. They overcame al-Andalus and from that day severed it from the lord of Rome. The beginning of their appearance was from the region of Italy, east of al-Andalus. They raided the lands of Macedonia from that direction, in the days of Qilyūdhiyūs Caesar, the third of the Caesars. He went out against them, defeated them, and killed among them, and they did not appear after that until the days of Constantine the Great, when they renewed the raid. He sent an army against them, but they did not stand firm before it. Their news was cut off until the first third of the reign of Caesar, when they set over themselves an amīr named Ludhrīq, and he worshipped idols. He marched to Rome to compel the Christians to prostrate to his idols. His bad conduct became apparent, so his companions deserted him and inclined to his brother and fought him. He sought help from the lord of Rome, who sent him an army, and he defeated his brother and professed the religion of Christianity. His rule lasted thirteen years. The Rule of Iqrīṭ, Imlārīq, and Waghdīsh Then after him ruled Iqrīṭ, and after him Imlārīq, and after him Waghdīsh. They had returned to the worship of idols. He gathered a hundred thousand of his companions and marched to Rome. The king of the Romans sent an army against him; they defeated and killed him. Then after him al-Rīq, who was a courageous heretic. He marched to avenge Waghdīsh and those killed with him, and besieged Rome and pressed its people hard, and entered it by force and plundered their wealth. Then he gathered a naval fleet and sailed to Sicily to conquer it and plunder what was in it, but most of his companions drowned in the sea, and he was among those who drowned. Then after him ruled Aṭlūf for six years. He left the land of Italy and stayed in the land of Ghālīs, adjacent to the farthest part of al-Andalus, then moved from there to Barshilūnah. Then after him his brother for three years, then after him Wālyā, then Būradazārīsh for thirty-three years, then his son Ṭarashmand, then after him his brother Ludhrīq for thirteen years, then after him Ūrīq for seventeen years, then after him al-Rīq at Baṭlūshah for twenty-three years, then ʿIshlīq, then Amlīq for two years, then Tūdhiyūsh for seventeen years and five months, then after him Ṭūditiqlīs for one year and three months, then after him Athlah for five years, then after him Aṭlanjah for fifteen years, then after him Liyūbā for three years, then after him his brother Luwīld. He was the first to make Ṭulayṭilah the seat of his kingdom and settle there so that he would be in the middle of his realm, to fight anyone who rebelled against him from nearby. He continued fighting those who rebelled against him until he gained control of all of al-Andalus. He built the city of Ruqūbal and fortified it and increased its gardens; it is near Ṭulayṭilah, and he named it after his son. He raided the lands of the Bashqans until he humiliated them. He asked the king of the Franks for his daughter for his son Arminjild, and he married him to her and settled him in Ishbīliyyah. She made rebellion against his father seem good to him, and he did so. His father marched against him and besieged the two of them and pressed him hard, and his stay lasted until he took the city by force, and he imprisoned him until he died. Then after Luwīld ruled his son Rikurd, and he was of good conduct. He gathered the bishops and changed the conduct of his father and handed the lands over to them. There were about eighty bishops. He was pious and chaste, and wore the garments of monks. He is the one who built the church known as al-Wazqah opposite the city of Wādī Āsh. Then after him his son Liyūbā, who followed the conduct of his father. A man of the Goths called Bitrīq assassinated and killed him. After him this Bitrīq ruled without the consent of the people of al-Andalus, and he was a criminal, tyrant, and profligate. A man of his inner circle rose against him and killed him. (Then after him ruled Ghandimār for two years,) then after him ruled Sīsīfūṭ, whose rule lasted nine years, and he was of good conduct. Then after him his son Rikrīd, who was young, his age being three months, and he died. Then ruled Shantalah, whose reign was at the time of the sending [of the Prophet], and he was praiseworthy. Then after him Sishnind for five years, then after him Khantalah for six years, then after him (Khindis for four years, then after him Bunbān for eight years, then after him) Arawā for seven years. During his reign there was a severe drought, so that the lands of al-Andalus were almost ruined from the intensity of the famine. Then after him Abqah for fifteen years, and he was oppressive and blameworthy. Then after him ruled his son Ghiṭshah, whose rule began in the year seventy-seven of the Hijrah. He was of good conduct and gentle disposition. He released all who were imprisoned in his father's prison and returned wealth to its owners. Then he died, leaving two sons, but the people of al-Andalus were not satisfied with them, and they agreed upon a man called Rudharīq. He was courageous but not of the royal house. It was the custom of the kings of al-Andalus to send their sons and daughters, male and female, to the city of Ṭulayṭilah to be in the service of the king, and no one served him but them, so that they would be educated by that. When they reached puberty, he would marry some of them to others and take charge of equipping them. When Rudharīq came to power, Yūliyān, the lord of the Green Island and Sabtah and other places, sent his daughter to him. Rudharīq found her pleasing and deflowered her. She wrote to her father, and that angered him. He wrote to Mūsā b. Nuṣayr, the governor of al-Walīd b. ʿAbd al-Malik over Ifrīqiyyah, offering obedience and inviting him to come to him. Mūsā marched to him, and Yūliyān admitted him into his cities and took from him covenants for himself and his companions with what he would be satisfied. Then he described al-Andalus to him and invited him to it. That was at the end of the year ninety. Yūliyān's Letter to Mūsā b. Nuṣayr So Mūsā wrote to al-Walīd about what God had opened for him and what Yūliyān had invited him to. Al-Walīd wrote to him: "Test it with raiding parties, and do not risk the Muslims in a sea of great terrors." Mūsā wrote to him: "It is not a wide sea; it is only a strait through which what lies beyond is visible." Al-Walīd wrote to him: "Test it with raiding parties, if the matter is as you describe." So he sent a man of his mawālī called Ṭarīf with four hundred men and a hundred horses. He sailed in four ships and landed on an island in al-Andalus, which was named the Island of Ṭarīf because of his landing there. Then he raided the Green Island and obtained much booty, and returned safely in Ramaḍān of the year ninety-one. When the people saw that, they hastened to go on raids. Then Mūsā summoned a mawlā of his who was in command of the vanguard of his armies, called Ṭāriq b. Ziyād, and sent him with seven thousand Muslims, most of them Berbers and mawālī and the fewest of them Arabs. They sailed across the sea and made for a lofty mountain connected to the mainland, and he encamped on it. The mountain was named the Mountain of Ṭāriq to this day. When ʿAbd al-Muʾmin took possession of the lands, he ordered the building of a city on this mountain and named it Jabal al-Fatḥ, but this name did not persist, and tongues continued to use the first. Ṭāriq's encampment on it was in Rajab of the year ninety-two of the Hijrah. When Ṭāriq embarked on the sea, sleep overcame him, and he saw the Prophet ﷺ with the Muhājirūn and the Anṣār, having girded on swords and slung bows over their shoulders. The Prophet ﷺ said to him: "O Ṭāriq, advance to your affair." And he commanded him to be gentle with the Muslims and to fulfill the covenant. Ṭāriq looked and saw the Prophet ﷺ and his companions entering al-Andalus ahead of him. He awoke from his sleep rejoicing, and gave the good news to his companions, and his spirit was strengthened, and he did not doubt victory. When Ṭāriq's companions had all gathered at the mountain, he descended to the plain and conquered the Green Island. He found there an old woman, and she said to him: "I had a husband, and he was knowledgeable about events. He used to tell them about an amīr who would enter their land and overcome it, and he described him as having a large head, and on his left shoulder there was a mole with hair on it." Ṭāriq uncovered his garment, and there was the mole as she had described. Ṭāriq and those with him rejoiced again. He descended from the mountain to the plain, conquered the Green Island and other places, and left the fortress on the mountain. When the news of Ṭāriq's raid on his land reached Rudharīq, it weighed heavily on him. He had been absent on a campaign, so he returned from it while Ṭāriq had already entered his land. He gathered against him a force said to have reached a hundred thousand. When the news reached Ṭāriq, he wrote to Mūsā seeking reinforcements and informing him of what he had conquered, and that the king of al-Andalus was advancing against him with what he had no strength to resist. Mūsā sent him five thousand, so the Muslims became twelve thousand, and with them was Yūliyān guiding them to the weak points of the land and spying out news for them. Rudharīq came at them with his army, and they met on the river Lakkah in the district of Shadhūnah, two nights remaining of Ramaḍān in the year ninety-two. The battle continued for eight days. On his right wing and left wing were the two sons of the king who had preceded him and others of the sons of kings. They agreed to flee out of hatred for Rudharīq, saying: "If the Muslims' hands are filled with booty, they will return to their lands and the kingdom will remain ours." So they fled, and God defeated Rudharīq and those with him, and Rudharīq drowned in the river. Ṭāriq marched to the city of Istijah in pursuit of them. Its people met him, and with them were many of the fugitives, and they fought him a fierce battle. Then the people of al-Andalus fled, and the Muslims did not meet a battle like it after that. Ṭāriq encamped at a spring between which and the city of Istijah there were four miles, and it was named the Spring of Ṭāriq to this day. When the Goths heard of these two defeats, God cast terror into their hearts, for they had thought that he would do what Ṭarīf had done, and they fled to Ṭulayṭilah, for he had made them imagine that he and those with him would devour them. When they entered Ṭulayṭilah and left the cities of al-Andalus empty, Yūlyān said to him: “You have finished with al-Andalus, so divide your armies and go yourself to Ṭulayṭilah.” So he divided his armies from the city of Istijjah, sending an army to Qurṭubah, an army to Gharnāṭah, an army to Māliqah, an army to Tudmīr, while he himself with the main body of the army marched to Jayyān, intending Ṭulayṭilah. When he reached Ṭulayṭilah, he found it empty, and those who had been there had joined a city beyond the mountain called Māyah. As for the army that marched to Qurṭubah, a shepherd guided them to a breach in its wall, and they entered the town through it and took possession of it. As for those who headed toward Tudmīr, its lord met them, whose name was Tudmīr, after whom it was named; its former name was Arwayūlah. With him was a dense army, and he fought them a fierce battle, then was defeated and a great number of his companions were killed. Tudmīr ordered the women, and they put on armor, then he made peace with the Muslims over it, and the rest of the armies conquered the lands they aimed at. As for Ṭāriq, when he saw Ṭulayṭilah empty, he gathered the Jews to it, left with them some men of his companions, and marched himself to Wādī al-Ḥijārah, crossing the mountain through a pass in it, which has been called the Pass of Ṭāriq to this day. He reached a city beyond the mountain called the City of the Table, and in it he found the table of Solomon son of David ﷺ, which was of green chrysolite, its edges and legs of the same, studded with pearls, coral, rubies, and other things, and it had three hundred and sixty legs. Then he went on to the city of Māyah, took booty from it, and returned to Ṭulayṭilah in the year ninety-three. It is said: he plunged into the land of Jilliqiyyah and traversed it until he reached the city of Istarqah, then turned back to Ṭulayṭilah, and his armies that he had dispatched from Istijjah joined him after completing the conquest of those cities to which he had sent them. Mūsā b. Nuṣayr's Entry into al-Andalus Mūsā b. Nuṣayr entered al-Andalus in Ramaḍān of the year ninety-three with a large force. He had heard what Ṭāriq had done and envied him. When he crossed into al-Andalus and encamped at al-Jazīrah al-Khaḍrāʾ, it was said to him: “Take the route of Ṭāriq,” but he refused. The guides said to him: “We will guide you to a route nobler than his and to cities not yet conquered,” and Yūlyān promised him a great conquest, which pleased him, for he had been grieved. So they led him to the city of Ibn al-Sulaym, and he conquered it by force. Then he marched to the city of Qarmūnah, which is the most fortified of the cities of al-Andalus. Yūlyān and his elite went ahead to it, and they came to them in the guise of defeated men bearing weapons, so they admitted them into their city. Mūsā sent cavalry against them, and they opened it for them at night, and the Muslims entered and took possession of it. Then Mūsā marched to Ishbīliyah, which is among the greatest cities of al-Andalus in construction and noblest in monuments. He besieged it for months and conquered it, and those in it fled. Mūsā settled the Jews there, and marched to the city of Māridah and besieged it. Its people had come out against him and fought him a fierce battle. Mūsā lay in ambush for them at night in the rocky defiles, so the infidels did not see them. When morning came, he advanced against them, and they came out against the Muslims as was their custom. Then the ambushers came out upon them, surrounded them, cut them off from the town, and killed them in great numbers. Those of them who escaped fled, and he entered the city, which was fortified, and besieged them there for months and fought them. He advanced against them with a siege tower he had built, and they breached its wall. Its people came out against the Muslims and killed them at the tower, which has been called the Tower of the Martyrs to this day. Then he conquered it at the end of Ramaḍān of the year ninety-four, on the day of the breaking of the fast, by treaty, on condition that all the property of those killed on the day of the ambush, the property of those who fled to Jilliqiyyah, and the property of the churches and their ornaments belong to the Muslims. Then the people of Ishbīliyah gathered and attacked it, killing the Muslims in it. Mūsā sent against it his son ʿAbd al-ʿAzīz with an army, and he besieged it, took it by force, and killed its inhabitants. He then marched from there to Lablah and Bājah, took possession of them, and returned to Ishbīliyah. Mūsā marched from the city of Māridah in Shawwāl, intending Ṭulayṭilah. Ṭāriq came out to meet him, and when he saw him, he dismounted to him, and Mūsā struck him on the head with a whip and rebuked him for his disobedience. Then he marched with him to the city of Ṭulayṭilah and demanded from him the booty and also the table. He brought it to him, having removed one of its legs. He asked him about it, and he said: “I have no knowledge; I found it thus.” So he made a replacement for it of gold. Mūsā marched to Saraqusṭah and its cities, conquered them, and penetrated deep into the lands of the Franks, reaching a great desert and a level land with ruins. There he found a standing idol on which was inscribed by carving: “O sons of Ishmael, to here is your limit, so turn back. And if you ask to what you will return, I inform you that you will return to dissension among yourselves, until some of you strike the necks of others, and you have done so.” He turned back, and a messenger of al-Walīd reached him during that, ordering him to leave al-Andalus and return to him. That distressed him, and he delayed the messenger while he headed toward enemy lands in a direction other than that of the idol, killing, taking captives, destroying churches, and breaking bells, until he reached the Rock of Balāy on the Green Sea, in strength and ascendancy. Then another messenger of al-Walīd came to him urging him on, seized the bridle of his mule, and brought him out. The messenger's joining him was at the city of Lakka in Jilliqiyyah, and he departed by the pass known as the Pass of Mūsā. Ṭāriq joined him from the Upper Frontier, and he made him return with him, and they went off together. Mūsā appointed his son ʿAbd al-ʿAzīz b. Mūsā as his deputy over al-Andalus. When he crossed the sea to Sabtah, he appointed over it and over Ṭanjah and their dependencies his son ʿAbd al-Malik, and over Ifrīqiyyah and its provinces his eldest son ʿAbd Allāh. He marched to Syria, carrying the wealth plundered from al-Andalus, the treasures, and the table, and with him thirty thousand virgins from the daughters of the kings of the Goths and their notables, and of precious jewels and goods what cannot be counted. He arrived in Syria. The Death of al-Walīd b. ʿAbd al-Malik Al-Walīd b. ʿAbd al-Malik had died, and Sulaymān b. ʿAbd al-Malik had become caliph, and he was hostile to Mūsā b. Nuṣayr. He dismissed him from all his offices, removed him, imprisoned him, and fined him until he had to beg the Arabs for help. It is said: he arrived in Syria while al-Walīd was still alive, and he had written to him claiming that he was the one who conquered al-Andalus and told him the story of the table. When he came before him, he presented what he had and displayed the table, and with him was Ṭāriq. Ṭāriq said: “I captured it.” Mūsā called him a liar. Ṭāriq said to al-Walīd: “Ask him about its missing leg.” He asked him about it, and he had no knowledge of it. Then Ṭāriq produced it and said that he had hidden it for this reason. So al-Walīd knew that Ṭāriq was truthful. He did this only because Mūsā had imprisoned him and beaten him until al-Walīd sent and released him. It is said: he did not imprison him. They said: When the Romans entered the land of al-Andalus, there was in their kingdom a house upon which, whenever a king of theirs took office, he placed a lock. When the Goths ruled, they did as they had done. When Rūdharīq became king, he wanted to open the locks, but the elders of the land forbade him, and he did not accept from them. He opened the locks, and in the house he saw images of Arabs wearing red turbans on grey horses, and in it a writing: “When this house is opened, these people will enter this land.” Then al-Andalus was conquered that year.
Tarikh (al-Tabari) 2374No grade recorded
وَفِي سنة اثنتين وتسعين غَزَا قُتَيْبَةُ سِجِسْتَانَ يُرِيدُ رُتْبِيلَ مَلِكَ التُّرْكِ الْأَعْظَمَ، فَلَمَّا انْتَهَى إِلَى أَوَّلِ مَمْلَكَةِ رُتْبِيلَ تَلَقَّتْهُ رُسُلُهُ يُرِيدُونَ مِنْهُ الصُّلْحَ عَلَى أَمْوَالٍ عَظِيمَةٍ; خُيُولٍ وَرَقِيقٍ وَنِسَاءٍ مِنْ بَنَاتِ الْمُلُوكِ يُحْمَلُ ذَلِكَ إِلَيْهِ، فَصَالَحَهُ. وَاسْتَعْمَلَ عَلَيْهِمْ عَبْدَ رَبِّهِ بْنَ عَبْدِ اللَّهِ اللَّيْثِيَّ.
✧ In the year ninety-two, Qutaybah raided Sijistān, seeking Rutbīl, the greatest king of the Turks. When he reached the beginning of Rutbīl's kingdom, his messengers met him, seeking peace from him for great wealth: horses, slaves, and women from the daughters of kings, to be conveyed to him. So he made peace with him. And he appointed over them ʿAbd Rabbihi b. ʿAbd Allāh al-Laythī.
Tarikh (al-Tabari) 2375No grade recorded
غَزْوَةِ جَزِيرَةِ سَرْدَانِيَّةَ هَذِهِ الْجَزِيرَةُ فِي بَحْرِ الرُّومِ، وَهِيَ مِنْ أَكْبَرِ الْجَزَائِرِ مَا عَدَا جَزِيرَةَ صِقِلِّيَةَ وَأَقْرِيطِشَ، وَهِيَ كَثِيرَةُ الْفَوَاكِهِ، وَلَمَّا فَتَحَ مُوسَى بِلَادَ الْأَنْدَلُسِ سَيَّرَ طَائِفَةً مِنْ عَسْكَرِهِ فِي الْبَحْرِ إِلَى هَذِهِ الْجَزِيرَةِ سَنَةَ اثْنَتَيْنِ وَتِسْعِينَ، فَدَخَلُوهَا، وَعَمَدَ النَّصَارَى إِلَى مَالِهِمْ مِنْ آنِيَةِ ذَهَبٍ وَفِضَّةٍ، فَأَلْقَوُا الْجَمِيعَ فِي الْمِينَاءِ الَّذِي لَهُمْ، وَجَعَلُوا أَمْوَالَهُمْ فِي سَقْفٍ بَنَوْهُ لِلْبَيْعَةِ الْعُظْمَى الَّتِي لَهُمْ تَحْتَ السَّقْفِ الْأَوَّلِ، وَغَنِمَ الْمُسْلِمُونَ فِيهَا مَا لَا يُحَدُّ وَلَا يُوصَفُ، وَأَكْثَرُوا الْغُلُولَ. فَاتَّفَقَ أَنَّ رَجُلًا مِنَ الْمُسْلِمِينَ اغْتَسَلَ فِي الْمِينَاءِ، فَعَلِقَتْ رِجْلُهُ فِي شَيْءٍ، فَأَخْرَجَهُ فَإِذَا صَحْفَةٌ مِنْ فِضَّةٍ، وَأَخَذَ الْمُسْلِمُونَ جَمِيعَ مَا فِيهِ، ثُمَّ دَخَلَ رَجُلٌ مِنَ الْمُسْلِمِينَ إِلَى تِلْكَ الْكَنِيسَةِ، فَنَظَرَ إِلَى حَمَامٍ فَرَمَاهُ بِسَهْمٍ فَأَخْطَأَهُ، وَوَقَعَ فِي السَّقْفِ، وَانْكَسَرَ لَوْحٌ، فَنَزَلَ مِنْهُ شَيْءٌ مِنَ الدَّنَانِيرِ، وَأَخَذُوا الْجَمِيعَ، وَازْدَادَ الْمُسْلِمُونَ غُلُولًا، فَكَانَ بَعْضُهُمْ يَذْبَحُ الْهِرَّةَ وَيَرْمِي مَا فِي جَوْفِهَا فَيَمْلَأُهُ دَنَانِيرَ وَيَخِيطُ عَلَيْهَا وَيُلْقِيهَا فِي الطَّرِيقِ، فَإِذَا خَرَجَ أَخَذَهَا، وَكَانَ يَضَعُ قَائِمَ سَيْفِهِ عَلَى الْجَفْنِ، وَيَمْلَأَهُ ذَهَبًا. فَلَمَّا رَكِبُوا فِي الْبَحْرِ سَمِعُوا قَائِلًا يَقُولُ: اللَّهُمَّ غَرِّقْهُمْ، فَغَرِقُوا عَنْ آخِرِهِمْ، فَوَجَدُوا أَكْثَرَ الْغَرْقَى وَالدَّنَانِيرُ عَلَى أَوْسَاطِهِمْ.
✧ The expedition to the island of Sardinia This island is in the Sea of the Romans, and it is one of the largest islands except for the island of Sicily and Crete. It is abundant in fruits. When Mūsā conquered the lands of al-Andalus, he dispatched a party of his army by sea to this island in the year ninety-two. They entered it, and the Christians took their vessels of gold and silver and cast all of them into their harbor, and they placed their wealth in a ceiling they had built for their great church beneath the first ceiling. The Muslims gained booty there beyond limit or description, and they greatly embezzled. It happened that a man among the Muslims bathed in the harbor, and his foot caught on something. He brought it out and it was a silver dish. The Muslims took all that was in it. Then a man among the Muslims entered that church and saw a dove, so he shot an arrow at it but missed, and it fell into the ceiling, and a plank broke, and dinars fell from it. They took all of it, and the Muslims increased in embezzlement. One of them would slaughter a cat, throw out what was in its belly, fill it with dinars, sew it up, and cast it on the road; when he departed he would take it. Another would place the pommel of his sword on the sheath and fill it with gold. When they boarded the sea, they heard a voice saying: 'O Allah, drown them,' and they drowned to the last. Most of the drowned were found with the dinars on their waists.
Tarikh (al-Tabari) 2376No grade recorded
وَفِي سنة اثنتين وتسعين: حَجَّ بِالنَّاسِ عُمَرُ بْنُ الْعَزِيزِ وَهُوَ عَلَى الْمَدِينَةِ وَكَانَ عُمَّالُ الْأَمْصَارِ الَّذِينَ كَانُوا فِي السَّنَةِ الَّتِي قَبْلَهَا.
✧ In the year ninety-two, ʿUmar b. al-ʿAzīz led the people in the pilgrimage while he was governor of Madinah; and the governors of the amṣār were those who had been in the previous year.
Tarikh (al-Tabari) 2377No grade recorded
وَتُوُفِّيَ فِي سنة اثنتين وتسعين مِنَ الْأَعْيَانِ مَالِكُ بْنُ أَوْسِ بْنِ الْحَدَثَانِ النَّصْرِيُّ أَبُو سَعِيدٍ الْمَدَنِيُّ مُخْتَلَفٌ فِي صُحْبَتِهِ. وَقَالَ بَعْضُهُمْ: رَكِبَ الْخَيْلَ فِي الْجَاهِلِيَّةِ، وَرَأَى أَبَا بَكْرٍ. وَقَالَ مُحَمَّدُ بْنُ سَعْدٍ: رَأَى رَسُولَ اللَّهِ ﷺ، وَلَمْ يَحْفَظْ مِنْهُ شَيْئًا. وَأَنْكَرَ ذَلِكَ ابْنُ مَعِينٍ وَالْبُخَارِيُّ وَأَبُو حَاتِمٍ وَقَالُوا: لَا تَصِحُّ لَهُ صُحْبَةٌ. وَاللَّهُ أَعْلَمُ. مَاتَ فِي هَذِهِ السَّنَةِ، وَقِيلَ: فِي الَّتِي قَبْلَهَا. فَاللَّهُ أَعْلَمُ. طويس المغني طُوَيْسٌ الْمُغَنِّي اسْمُهُ عِيسَى بْنُ عَبْدِ اللَّهِ، أَبُو عَبْدِ الْمُنْعِمِ الْمَدَنِيُّ، مَوْلَى بَنِي مَخْزُومٍ، كَانَ بَارِعًا فِي صِنَاعَتِهِ، وَكَانَ طَوِيلًا مُضْطَرِبًا أَحْوَلَ الْعَيْنِ، وَكَانَ مَشْئُومًا; لِأَنَّهُ وُلِدَ يَوْمَ تُوُفِّيَ رَسُولُ اللَّهِ ﷺ، وَفُطِمَ يَوْمَ تُوُفِّيَ الصِّدِّيقُ، وَاحْتَلَمَ يَوْمَ قُتِلَ عُمَرُ، وَتَزَوَّجَ يَوْمَ قُتِلَ عُثْمَانُ، وَوُلِدَ لَهُ يَوْمَ قُتِلَ الْحُسَيْنُ بْنُ عَلِيٍّ. وَقِيلَ: وُلِدَ لَهُ يَوْمَ قُتِلَ عَلِيٌّ. حَكَاهُ ابْنُ خَلِّكَانَ وَغَيْرُهُ. وَكَانَتْ وَفَاتُهُ فِي هَذِهِ السَّنَةِ عَنْ ثِنْتَيْنِ وَثَمَانِينَ سَنَةً بِالسُّوَيْدَاءِ، وَهِيَ عَلَى مَرْحَلَتَيْنِ مِنَ الْمَدِينَةِ. الْأَخْطَلُ كَانَ شَاعِرًا مُطْبِقًا، فَاقَ أَقْرَانَهُ فِي الشِّعْرِ. أنس بن مالك أَنَسُ بْنُ مَالِكِ بْنِ النَّضِرِ بْنِ ضَمْضَمَ بْنِ زَيْدِ بْنِ حَرَامِ بْنِ جُنْدَبِ بْنِ عَامِرِ بْنِ غَنْمِ بْنِ عَدِيِّ بْنِ النَّجَّارِ: أَبُو حَمْزَةَ وَيُقَالُ: أَبُو ثُمَامَةَ الْأَنْصَارِيُّ النَّجَّارِيُّ، خَادِمُ رَسُولِ اللَّهِ ﷺ وَصَاحِبُهُ، وَأُمُّهُ أُمُّ حَرَامٍ مُلَيْكَةُ بِنْتُ مِلْحَانَ بْنِ خَالِدِ بْنِ زَيْدِ بْنِ حَرَامٍ، زَوْجَةُ أَبِي طَلْحَةَ زَيْدِ بْنِ سَهْلٍ الْأَنْصَارِيِّ. رَوَى عَنْ رَسُولِ اللَّهِ ﷺ أَحَادِيثَ جَمَّةً، وَأَخْبَرَ بِعُلُومٍ مُهِمَّةٍ، وَرَوَى عَنْ أَبِي بَكْرٍ وَعُمَرَ وَعُثْمَانَ وَابْنِ مَسْعُودٍ وَغَيْرِهِمْ، وَحَدَّثَ عَنْهُ خَلْقٌ مِنَ التَّابِعِينَ. قَالَ أَنَسٌ: قَدِمَ رَسُولُ اللَّهِ ﷺ الْمَدِينَةَ وَأَنَا ابْنُ عَشْرِ سِنِينَ، وَتُوُفِّيَ وَأَنَا ابْنُ عِشْرِينَ سَنَةً. وَقَالَ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الْأَنْصَارِيُّ، عَنْ أَبِيهِ عَنْ ثُمَامَةَ قَالَ: قِيلَ لِأَنَسٍ: أَشَهِدْتَ بَدْرًا؟ فَقَالَ: وَأَيْنَ أَغِيبُ عَنْ بَدْرٍ لَا أُمَّ لَكَ؟ قَالَ الْأَنْصَارِيُّ: شَهِدَهَا يَخْدِمُ رَسُولَ اللَّهِ ﷺ. قَالَ شَيْخُنَا الْحَافِظُ أَبُو الْحَجَّاجِ الْمِزِّيُّ: لَمْ يَذْكُرْ ذَلِكَ أَحَدٌ مِنْ أَصْحَابِ الْمَغَازِي. قُلْتُ: الظَّاهِرُ أَنَّهُ إِنَّمَا شَهِدَ مَا بَعْدَ ذَلِكَ مِنَ الْمَغَازِي. وَاللَّهُ أَعْلَمُ. وَقَدْ ثَبَتَ أَنَّ أُمَّهُ أَتَتْ بِهِ وَفِي رِوَايَةٍ: عَمُّهُ زَوْجُ أُمِّهِ أَبُو طَلْحَةَ إِلَى رَسُولِ اللَّهِ ﷺ فَقَالَتْ: يَا رَسُولَ اللَّهِ، هَذَا أَنَسٌ خَادِمٌ لَبِيبٌ يَخْدِمُكَ. فَوَهَبَتْهُ لَهُ، فَقَبِلَهُ، وَسَأَلَتْهُ أَنْ يَدْعُوَ لَهُ فَقَالَ: اللَّهُمَّ أَكْثِرْ مَالَهُ وَوَلَدَهُ، وَأَدْخِلْهُ الْجَنَّةَ وَثَبَتَ عَنْهُ أَنَّهُ قَالَ: كَنَّانِي رَسُولُ اللَّهِ صَلَّى اللَّ?ُ عَلَيْهِ وَسَلَّمَ بِبَقْلَةٍ كُنْتُ أَجْتَنِيهَا. وَقَدِ اسْتَعْمَلَهُ أَبُو بَكْرٍ، ثُمَّ عُمَرُ عَلَى عِمَالَةِ الْبَحْرَيْنِ وَشَكَرَاهُ فِي ذَلِكَ. وَقَدْ ثَبَتَ عَنْهُ أَنَّهُ قَالَ: خَدَمْتُ النَّبِيَّ ﷺ عَشْرَ سِنِينَ فَمَا ضَرَبَنِي، وَلَا سَبَّنِي، وَلَا عَبَسَ فِي وَجْهِي، وَلَا قَالَ لِي لِشَيْءٍ: لِمَ لَا فَعَلْتَ كَذَا؟ وَقِيلَ: إِنَّ النَّبِيَّ ﷺ دَعَا لَهُ، فَقَالَ: اللَّهُمَّ كَثِّرْ مَالَهُ وَوَلَدَهُ، وَطَوِّلْ حَيَاتَهُ وَكَانَ أَنَسٌ ؓ كَثِيرَ الصَّلَاةِ وَالصِّيَامِ وَالْعِبَادَةِ . وَقَدِ انْتَقَلَ بَعْدَ النَّبِيِّ ﷺ فَسَكَنَ الْبَصْرَةَ، وَكَانَ لَهُ بِهَا أَرْبَعُ دُورٍ، وَقَدْ نَالَهُ أَذًى مِنْ جِهَةِ الْحَجَّاجِ، وَذَلِكَ فِي فِتْنَةِ ابْنِ الْأَشْعَثِ; تَوَهَّمَ الْحَجَّاجُ مِنْهُ أَنَّهُ دَاخِلٌ فِي الْأَمْرِ، وَأَنَّهُ أَفْتَى فِيهِ، فَخَتَمَهُ الْحَجَّاجُ فِي عُنُقِهِ: هَذَا عَتِيقُ الْحَجَّاجِ. وَقَدْ شَكَاهُ أَنَسٌ كَمَا قَدَّمْنَا إِلَى عَبْدِ الْمَلِكِ، فَكَتَبَ إِلَى الْحَجَّاجِ يُعَنِّفُهُ، فَفَزِعَ الْحَجَّاجُ مِنْ ذَلِكَ وَصَالَحَ أَنَسًا. وَقَدْ وَفَدَ أَنَسٌ عَلَى الْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ فِي أَيَّامِ وِلَايَتِهِ، قِيلَ: فِي سَنَةِ ثِنْتَيْنِ وَتِسْعِينَ، وَهُوَ يَبْنِي جَامِعَ دِمَشْقَ. قَالَ مَكْحُولٌ: رَأَيْتُ أَنَسًا يَمْشِي فِي مَسْجِدِ دِمَشْقَ، فَقُمْتُ إِلَيْهِ فَسَأَلْتُهُ عَنِ الْوُضُوءِ مِنَ الْجِنَازَةِ، فَقَالَ: لَا وُضُوءَ. وَقَالَ الْأَوْزَاعِيُّ: حَدَّثَنِي إِسْمَاعِيلُ بْنُ عُبَيْدِ اللَّهِ بْنِ أَبِي الْمُهَاجِرِ قَالَ: قَدِمَ أَنَسٌ عَلَى الْوَلِيدِ، فَقَالَ لَهُ الْوَلِيدُ: مَاذَا سَمِعْتَ مِنْ رَسُولِ اللَّهِ ﷺ يَذْكُرُ بِهِ السَّاعَةَ؟ فَقَالَ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: أَنْتُمْ وَالسَّاعَةُ كَهَاتَيْنِ وَقَالَ الزُّهْرِيُّ: دَخَلْتُ عَلَى أَنَسِ بْنِ مَالِكٍ بِدِمَشْقَ وَهُوَ يَبْكِي، فَقُلْتُ: مَا يُبْكِيكَ؟ قَالَ: لَا أَعْرِفُ مِمَّا كَانَ عَلَيْهِ رَسُولُ اللَّهِ ﷺ وَأَصْحَابُهُ إِلَّا هَذِهِ الصَّلَاةَ، وَقَدْ صَنَعْتُمْ فِيهَا مَا صَنَعْتُمْ. وَفِي رِوَايَةٍ: وَهَذِهِ الصَّلَاةُ قَدْ ضُيِّعَتْ. يَعْنِي مَا كَانَ يَفْعَلُهُ خُلَفَاءُ بَنِي أُمَيَّةَ مِنْ تَأْخِيرِ الصَّلَاةِ إِلَى آخِرِ وَقْتِهَا الْمُوَسَّعِ; كَانُوا يُوَاظِبُونَ عَلَى التَّأْخِيرِ إِلَّا عُمَرَ بْنَ عَبْدِ الْعَزِيزِ فِي أَيَّامِ خِلَافَتِهِ. وعَنْ أَنَسٍ قَالَ: جَاءَتْ بِي أُمِّي إِلَى رَسُولِ اللَّهِ ﷺ وَأَنَا غُلَامٌ، فَقَالَتْ: يَا رَسُولَ اللَّهِ، أُنَيْسٌ فَادْعُ اللَّهَ لَهُ. فَقَالَ: اللَّهُمَّ أَكْثِرْ مَالَهُ وَوَلَدَهُ، وَأَدْخِلْهُ الْجَنَّةَ . قَالَ: فَقَدْ رَأَيْتُ اثْنَتَيْنِ، وَأَنَا أَرْجُو الثَّالِثَةَ. وَفِي رِوَايَةٍ: قَالَ أَنَسٌ: فَوَاللَّهِ إِنَّ مَالِي لَكَثِيرٌ حَتَّى نَخْلِي وَكَرْمِي لَيُثْمِرُ فِي السَّنَةِ مَرَّتَيْنِ، وَإِنَّ وَلَدِي وَوَلَدَ وَلَدِي لَيَتَعَادُّونَ عَلَى نَحْوِ الْمِائَةِ. وَفِي رِوَايَةٍ: وَإِنَّ وَلَدِي لِصُلْبِي مِائَةٌ وَسِتَّةٌ. وَلِهَذَا الْحَدِيثِ طُرُقٌ كَثِيرَةٌ، وَأَلْفَاظٌ مُنْتَشِرَةٌ جِدًّا، وَفِي رِوَايَةٍ: قَالَ أَنَسٌ: وَأَخْبَرَتْنِي ابْنَتِي أَمِينَةُ: أَنَّهُ دُفِنَ لِصُلْبِي إِلَى حِينِ مَقْدَمِ الْحَجَّاجِ عِشْرُونَ وَمِائَةٌ. وَقَالَ ثَابِتٌ لِأَنَسٍ: هَلْ مَسَّتْ يَدُكَ كَفَّ رَسُولِ اللَّهِ ﷺ ؟ قَالَ: نَعَمْ. قَالَ: فَأَعْطِنِيهَا أُقَبِّلْهَا. وَقَالَ مُحَمَّدُ بْنُ سَعْدٍ بسنده عَنِ الْمِنْهَالِ بْنِ عَمْرٍو، قَالَ: كَانَ أَنَسٌ صَاحِبَ نَعْلِ رَسُولِ اللَّهِ ﷺ وَإِدَاوَتِهِ. وَقَالَ مُحَمَّدُ بْنُ سَعْدٍ: وعَنِ الْمُثَنَّى بْنِ سَعِيدٍ الذَّارِعِ قَالَ: سَمِعْتُ أَنَسَ بْنَ مَالِكٍ يَقُولُ: مَا مِنْ لَيْلَةٍ إِلَّا وَأَنَا أَرَى فِيهَا حَبِيبِي ﷺ. ثُمَّ يَبْكِي. وَقَالَ أَبُو دَاوُدَ بسنده عَنْ أَنَسٍ قَالَ: إِنِّي لَأَرْجُو أَنْ أَلْقَى رَسُولَ اللَّهِ ﷺ فَأَقُولُ: يَا رَسُولَ اللَّهِ، خُوَيْدِمُكَ. وَقَالَ الْإِمَامُ أَحْمَدُ بسنده عَنْ أَنَسٍ قَالَ: سَأَلْتُ رَسُولَ اللَّهِ ﷺ أَنْ يَشْفَعَ لِي يَوْمَ الْقِيَامَةِ، قَالَ: أَنَا فَاعِلٌ قُلْتُ: فَأَيْنَ أَطْلُبُكَ يَوْمَ الْقِيَامَةِ يَا نَبِيَّ اللَّهِ؟ قَالَ: اطْلُبْنِي أَوَّلَ مَا تَطْلُبُنِي عَلَى الصِّرَاطِ. قُلْتُ: فَإِذَا لَمْ أَلْقَكَ؟ قَالَ: فَأَنَا عِنْدَ الْمِيزَانِ. قُلْتُ: فَإِنْ لَمْ أَلْقَكَ عِنْدَ الْمِيزَانِ؟ قَالَ: فَأَنَا عِنْدَ الْحَوْضِ، لَا أُخْطِئُ هَذِهِ الثَّلَاثَ مَوَاطِنَ يَوْمَ الْقِيَامَةِ. وَقَالَ شُعْبَةُ، عَنْ ثَابِتٍ قَالَ: قَالَ أَبُو هُرَيْرَةَ: مَا رَأَيْتُ أَحَدًا أَشْبَهَ صَلَاةً بِرَسُولِ اللَّهِ ﷺ مِنِ ابْنِ أُمِّ سُلَيْمٍ، يَعْنِي أَنَسَ بْنَ مَالِكٍ. وَقَالَ أَنَسُ بْنُ سِيرِينَ: كَانَ أَحْسَنَ النَّاسِ صَلَاةً فِي الْحَضَرِ وَالسَّفَرِ . وَقَالَ أَنَسٌ: يَا ثَابِتُ خُذْ مِنِّي; فَإِنِّي أَخَذْتُ مِنْ رَسُولِ اللَّهِ ﷺ، وَأَخَذَ رَسُولُ اللَّهِ ﷺ عَنِ اللَّهِ عَزَّ وَجَلَّ، وَلَسْتَ تَجِدُ أَوْثَقَ مِنِّي. وَقَالَ مُعْتَمِرُ بْنُ سُلَيْمَانَ، عَنْ أَبِيهِ: سَمِعْتُ أَنَسًا يَقُولُ: مَا بَقِيَ أَحَدٌ صَلَّى الْقِبْلَتَيْنِ غَيْرِي. بسنده عن أَبَا حُبَابٍ، سَمِعْتُ الْجَرِيرِيَّ يَقُولُ: أَحْرَمَ أَنَسٌ مِنْ ذَاتِ عِرْقٍ، فَمَا سَمِعْنَاهُ مُتَكَلِّمًا إِلَّا بِذِكْرِ اللَّهِ عَزَّ وَجَلَّ حَتَّى أَحَلَّ. فَقَالَ لِي: يَا ابْنَ أَخِي، هَكَذَا الْإِحْرَامُ. وَقَالَ صَالِحُ بْنُ إِبْرَاهِيمَ بْنِ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ: دَخَلَ عَلَيْنَا أَنَسٌ يَوْمَ الْجُمُعَةِ، وَنَحْنُ فِي بَعْضِ أَبْيَاتِ أَزْوَاجِ النَّبِيِّ ﷺ نَتَحَدَّثُ فَقَالَ: مَهْ. فَلَمَّا أُقِيمَتِ الصَّلَاةُ قَالَ: إِنِّي أَخَافُ أَنْ أَكُونَ قَدْ أَبْطَلْتُ جُمُعَتِي بِقَوْلِي لَكُمْ: مَهْ. وَقَالَ ابْنُ أَبِي الدُّنْيَا بسنده عَنْ ثَابِتٍ قَالَ: كُنْتُ مَعَ أَنَسٍ فَجَاءَ قَهْرَمَانُهُ، فَقَالَ: يَا أَبَا حَمْزَةَ، عَطِشَتْ أَرْضُنَا. قَالَ: فَقَامَ أَنَسٌ، فَتَوَضَّأَ وَخَرَجَ إِلَى الْبَرِّيَّةِ، فَصَلَّى رَكْعَتَيْنِ ثُمَّ دَعَا، فَرَأَيْتُ السَّحَابَ يَلْتَئِمُ، ثُمَّ مَطَرَتْ حَتَّى مَلَأَتْ كُلَّ شَيْءٍ، فَلَمَّا سَكَنَ الْمَطَرُ بَعَثَ أَنَسٌ بَعْضَ أَهْلِهِ فَقَالَ: انْظُرْ أَيْنَ بَلَغَتِ السَّمَاءُ، فَنَظَرَ فَلَمْ تَعْدُ أَرْضَهُ إِلَّا يَسِيرًا. وَقَالَ الْإِمَامُ أَحْمَدُ بسنده عَنْ مُحَمَّدٍ قَالَ: كَانَ أَنَسٌ إِذَا حَدَّثَ عَنْ رَسُولِ اللَّهِ ﷺ حَدِيثًا فَفَرَغَ مِنْهُ قَالَ: أَوْ كَمَا قَالَ رَسُولُ اللَّهِ ﷺ. وَقَالَ الْأَنْصَارِيُّ، عَنِ ابْنِ عَوْنٍ، عَنْ مُحَمَّدٍ قَالَ: بَعَثَ أَمِيرٌ مِنَ الْأُمَرَاءِ إِلَى أَنَسٍ شَيْئًا مِنَ الْفَيْءِ، فَقَالَ: أَخُمُسٌ؟ قَالَ: لَا. فَلَمْ يَقْبَلْهُ. وَقَالَ النَّضِرُ بْنُ شَدَّادٍ، عَنْ أَبِيهِ: مَرِضَ أَنَسٌ، فَقِيلَ لَهُ: أَلَا نَدْعُو لَكَ الطَّبِيبَ؟ فَقَالَ: الطَّبِيبُ أَمْرَضَنِي. وَقَالَ حَنْبَلُ بْنُ إِسْحَاقَ بسنده عن عَلِيُّ بْنُ يَزِيدَ، قَالَ: كُنْتَ فِي الْقَصْرِ مَعَ الْحَجَّاجِ وَهُوَ يَعْرِضُ النَّاسَ لَيَالِيَ ابْنِ الْأَشْعَثِ، فَجَاءَ أَنَسُ بْنُ مَالِكٍ فَقَالَ الْحَجَّاجُ: هِي يَا خَبِيثُ، جَوَّالٌ فِي الْفِتَنِ، مَرَّةً مَعَ عَلِيٍّ، وَمَرَّةً مَعَ ابْنِ الزُّبَيْرِ، وَمَرَّةً مَعَ ابْنِ الْأَشْعَثِ، أَمَا وَالَّذِي نَفْسُ الْحَجَّاجِ بِيَدِهِ لَأَسْتَأْصِلَنَّكَ كَمَا تُسْتَأْصَلُ الصِّمْغَةُ، وَلَأُجَرِّدَنَّكَ كَمَا يُجَرَّدُ الضَّبُّ. قَالَ: يَقُولُ أَنَسٌ: مَنْ يَعْنِي الْأَمِيرُ؟ قَالَ: إِيَّاكَ أَعْنِي، أَصَمَّ اللَّهُ سَمْعَكَ. قَالَ: فَاسْتَرْجَعَ أَنَسٌ، وَشُغِلَ الْحَجَّاجُ، فَخَرَجَ أَنَسٌ فَتَبِعْنَاهُ إِلَى الرَّحْبَةِ، فَقَالَ: لَوْلَا أَنِّي ذَكَرْتُ وَلَدِي وَخِفْتُهُ عَلَيْهِمْ لَكَلَّمْتُهُ بِكَلَامٍ فِي مَقَامِي هَذَا لَا يَسْتَحْيِينِي بَعْدَهُ أَبَدًا. وَقَدْ ذَكَرَ أَبُو بَكْرِ بْنُ عَيَّاشٍ أَنَّ أَنَسًا بَعَثَ إِلَى عَبْدِ الْمَلِكِ يَشْكُو إِلَيْهِ الْحَجَّاجَ، وَيَقُولُ فِي كِتَابِهِ: إِنِّي خَدَمْتُ رَسُولَ اللَّهِ ﷺ عَشْرَ سِنِينَ، وَاللَّهِ لَوْ أَنَّ الْيَهُودَ وَالنَّصَارَى أَدْرَكُوا رَجُلًا خَدَمَ نَبِيَّهُمْ لَأَكْرَمُوهُ. وَذَكَرَ لَهُ أَذِيَّةَ الْحَجَّاجِ لَهُ، فَلَمَّا قَرَأَ عَبْدُ الْمَلِكِ كِتَابَهُ حَصَلَ عِنْدَهُ أَمْرٌ عَظِيمٌ، فَكَتَبَ إِلَيْهِ يَقُولُ: وَيْلَكَ، لَقَدْ خَشِيتُ أَنْ لَا يَصْلُحَ عَلَى يَدَيَّ أَحَدٌ. وَذَكَرَ لَهُ كَلَامًا فِيهِ غِلْظَةٌ، وَيَقُولُ فِيهِ: إِذَا جَاءَكَ كِتَابِي فَقُمْ إِلَى أَنَسٍ، وَاعْتَذِرْ لَهُ. فَجَاءَ كِتَابُ عَبْدِ الْمَلِكِ إِلَى الْحَجَّاجِ بِالْغِلْظَةِ فِي ذَلِكَ، فَهَمَّ أَنْ يَنْهَضَ إِلَى أَنَسٍ، فَأَشَارَ إِسْمَاعِيلُ بْنُ عَبْدِ اللَّهِ بْنِ أَبِي الْمُهَاجِرِ الَّذِي قَدِمَ بِالْكِتَابِ أَنْ لَا يَذْهَبَ إِلَى أَنَسٍ، وَأَشَارَ عَلَى أَنَسٍ أَنْ يُبَادِرَ إِلَى الْحَجَّاجِ بِالْمُصَالَحَةِ وَكَانَ إِسْمَاعِيلُ صَدِيقَ الْحَجَّاجِ فَجَاءَ أَنَسٌ، فَقَامَ إِلَيْهِ الْحَجَّاجُ يَتَلَقَّاهُ، وَقَالَ: إِنَّمَا مَثَلِي وَمَثَلُكَ، كَمَا قِيلَ: إِيَّاكِ أَعْنِي وَاسْمَعِي يَا جَارَةُ. أَرَدْتُ أَنْ لَا يَبْقَى لِأَحَدٍ عَلَيَّ مَنْطِقٌ. وَقَالَ ابْنُ قُتَيْبَةَ: كَتَبَ عَبْدُ الْمَلِكِ إِلَى الْحَجَّاجِ لَمَّا قَالَ لِأَنَسٍ مَا قَالَ: يَا ابْنَ الْمُسْتَفْرِمَةِ بِحَبِّ الزَّبِيبِ، لَقَدْ هَمَمْتُ أَنْ أَرْكُلَكَ رَكْلَةً تَهْوِي بِهَا إِلَى نَارِ جَهَنَّمَ، قَاتَلَكَ اللَّهُ أُخَيْفِشَ الْعَيْنَيْنِ، أُقَيْبِلَ الرِّجْلَيْنِ، أَسْوَدَ الْجَاعِرَتَيْنِ. وَمَعْنَى قَوْلِهِ: الْمُسْتَفْرِمَةِ بِحَبِّ الزَّبِيبِ، أَيْ: تُضَيِّقُ فَرْجَهَا عِنْدَ الْجِمَاعِ بِهِ. وَمَعْنَى: أَرْكُلُكَ، أَيْ: أَرْفُسُكَ بِرِجْلِي. وَقَالَ أَحْمَدُ بْنُ صَالِحٍ الْعِجْلِيُّ: لَمْ يُبْتَلَ أَحَدٌ مِنَ الصَّحَابَةِ إِلَّا رَجُلَيْنِ; مُعَيْقِيبٌ كَانَ بِهِ الْجُذَامُ، وَأَنَسُ بْنُ مَالِكٍ; كَانَ بِهِ وَضَحٌ. وَقَالَ الْحُمَيْدِيُّ بسنده عَنْ أَبِي جَعْفَرٍ قَالَ: رَأَيْتُ أَنَسًا يَأْكُلُ، فَرَأَيْتُهُ يَلْقَمُ لُقَمًا عِظَامًا، وَرَأَيْتُ بِهِ وَضَحًا شَدِيدًا. وَقَالَ أَبُو يَعْلَى بسنده عَنْ أَيُّوبَ قَالَ: ضَعُفَ أَنَسٌ عَنِ الصَّوْمِ فَصَنَعَ جَفْنَةً مِنْ ثَرِيدٍ، وَدَعَا ثَلَاثِينَ مِسْكِينًا فَأَطْعَمَهُمْ، وَقَالَ شُعْبَةُ، عَنْ مُوسَى السُّنْبُلَانِيِّ، قُلْتُ لِأَنَسٍ: أَنْتَ آخِرُ مَنْ بَقِيَ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ ؟ قَالَ: قَدْ بَقِيَ قَوْمٌ مِنَ الْأَعْرَابِ، فَأَمَّا مِنْ أَصْحَابِهِ فَأَنَا آخِرُ مَنْ بَقِيَ. وَقِيلَ لَهُ فِي مَرَضِهِ: أَلَا نَدْعُو لَكَ طَبِيبًا؟ فَقَالَ: الطَّبِيبُ أَمْرَضَنِي. وَجَعَلَ يَقُولُ: لَقِّنُونِي لَا إِلَهَ إِلَّا اللَّهُ. وَهُوَ مُحْتَضِرٌ، فَلَمْ يَزَلْ يَقُولُهَا حَتَّى قُبِضَ، وَكَانَتْ عِنْدَهُ عُصَيَّةٌ مِنْ رَسُولِ اللَّهِ ﷺ فَأَمَرَ بِهَا فَدُفِنَتْ مَعَهُ. قَالَ عُمَرُ بْنُ شَبَّةَ وَغَيْرُ وَاحِدٍ: مَاتَ وَلَهُ مِائَةٌ وَسَبْعُ سِنِينَ. وَقَالَ الْإِمَامُ أَحْمَدُ فِي مُسْنَدِهِ بسنده عَنْ حُمَيْدٍ، أَنَّ أَنَسًا عُمِّرَ مِائَةَ سَنَةٍ غَيْرَ سَنَةٍ. قَالَ الْوَاقِدِيُّ: وَهُوَ آخِرُ مَنْ مَاتَ مِنَ الصَّحَابَةِ بِالْبَصْرَةِ، وَكَذَا قَالَ عَلِيُّ بْنُ الْمَدِينِيِّ والْفَلَّاسُ وَغَيْرُ وَاحِدٍ. وَقَدِ اخْتَلَفَ الْمُؤَرِّخُونَ فِي سَنَةِ وَفَاتِهِ; فَقِيلَ: سَنَةَ تِسْعِينَ. وَقِيلَ: إِحْدَى وَتِسْعِينَ. وَقِيلَ: ثِنْتَيْنِ وَتِسْعِينَ. وَقِيلَ: ثَلَاثٍ وَتِسْعِينَ. وَهَذَا هُوَ الْمَشْهُورُ، وَعَلَيْهِ الْجُمْهُورُ، وَاللَّهُ أَعْلَمُ. وَقَالَ الْإِمَامُ أَحْمَدُ: حَدَّثَنِي أَبُو نُعَيْمٍ قَالَ: تُوُفِّيَ أَنَسُ بْنُ مَالِكٍ، وَجَابِرُ بْنُ زَيْدٍ فِي جُمُعَةٍ وَاحِدَةٍ سَنَةَ ثَلَاثٍ وَتِسْعِينَ. وَقَالَ قَتَادَةُ: لَمَّا مَاتَ أَنَسٌ قَالَ مُوَرِّقُ الْعِجْلِيُّ: ذَهَبَ الْيَوْمَ نِصْفُ الْعِلْمِ. قِيلَ لَهُ: وَكَيْفَ ذَاكَ يَا أَبَا الْمُعْتَمِرِ؟ قَالَ: كَانَ الرَّجُلُ مِنْ أَهْلِ الْأَهْوَاءِ، إِذَا خَالَفُونَا فِي الْحَدِيثِ عَنْ رَسُولِ اللَّهِ ﷺ، قُلْنَا لَهُمْ: تَعَالَوْا إِلَى مَنْ سَمِعَهُ مِنْهُ. إِبْرَاهِيمُ بْنُ يَزِيدَ بْنِ شَرِيكٍ التَّيْمِيُّ إِبْرَاهِيمُ بْنُ يَزِيدَ بْنِ شَرِيكٍ التَّيْمِيُّ، مِنْ تَيْمِ الرَّبَابِ، يُكَنَّى أَبَا أَسْمَاءَ: رَوَى عَنْ أَبِيهِ، وَالْحَارِثِ بْنِ سُوَيْدٍ فِي آخَرِينَ، فَكَانَ عَالِمًا عَابِدًا. عن الْعَوَّامُ بْنُ حَوْشَبٍ، قَالَ: مَا رَأَيْتُ رَجُلًا قَطُّ خَيْرًا مِنْ إِبْرَاهِيمَ التَّيْمِيِّ، وَمَا رَأَيْتُهُ رَافِعًا بَصَرَهُ إِلَى السَّمَاءِ فِي صَلَاةٍ وَلَا غَيْرِهَا، وَسَمِعْتُهُ يَقُولُ: إِنَّ الرَّجُلَ لِيَظْلِمُهُ، فَأَرْحَمُهُ. وعن إِسْحَاقُ بْنُ إِبْرَاهِيمَ، أَنَّهُ سَمِعَ سُفْيَانَ بْنَ عُيَيْنَةَ يَقُولُ: قَالَ إِبْرَاهِيمُ: مَثَّلْتُ نَفْسِي فِي الْجَنَّةِ آكُلُ مِنْ ثِمَارِهَا وَأَشْرَبُ مِنْ أَنْهَارِهَا، وَأُعَانِقُ أَبْكَارَهَا، ثُمَّ مَثَّلْتُ نَفْسِي فِي النَّارِ آكُلُ مِنْ زَقُّومِهَا وَأَشْرَبُ مِنْ صَدِيدِهَا، وَأُعَالِجُ سَلَاسِلَهَا وَأَغْلَالهَا، فَقُلْتُ لِنَفْسِي: أَيْ نَفْسِي، أَيُّ شَيْءٍ تُرِيدِينَ؟ قَالَتْ: أَنْ أُرَدَّ إِلَى الدُّنْيَا فَأَعْمَلَ صَالِحًا قَالَ: قُلْتُ: فَأَنْتَ فِي الْأُمْنِيَةِ فَاعْمَلِي. وعن عَلِيُّ بْنُ مُحَمَّدٍ، قَالَ: كَانَ سَبَبَ حَبْسِ إِبْرَاهِيمَ التَّيْمِيِّ أَنَّ الْحَجَّاجَ طَلَبَ إِبْرَاهِيمَ النَّخَعِيَّ، فَجَاءَ الَّذِي يَطْلُبُهُ، فَقَالَ: أُرِيدُ إِبْرَاهِيمَ، فَقَالَ إِبْرَاهِيمُ التَّيْمِيُّ: أَنَا إِبْرَاهِيمُ، وَهُوَ يَعْلَمُ أَنَّهُ أَرَادَ النَّخَعِيَّ، فَلَمْ يَسْتَحِلْ أَنْ يَدُلَّهُ عَلَيْهِ، فَجَاءَ بِهِ إِلَى الْحَجَّاجِ فَأَمَرَ بِحَبْسِهِ، وَلَمْ يَكُنْ لَهُمْ فِي الْحَبْسِ ظِلٌّ مِنَ الشَّمْسِ، وَلَا كَنٌّ مِنَ الْبُرْدِ، وَكَانَ كُلُّ اثْنَيْنِ فِي سِلْسِلَةٍ، فَتَغَيَرَ إِبْرَاهِيمُ، فَجَاءَتْهُ أُمُّهُ فِي الْحَبْسِ فَلَمْ تَعْرِفْهُ حَتَّى كَلَّمَهَا، فَمَاتَ فِي السِّجْنِ فَرَأَى الْحَجَّاجُ قَائِلًا يَقُولُ: مَاتَ فِي هَذِهِ اللَّيْلَةِ رَجُلٌ مِنْ أَهْلِ الْجَنَّةِ، فَلَمَّا أَصْبَحَ قَالَ: هَلْ مَاتَ اللَّيْلَةَ أَحَدٌ بِوَاسِطَ؟ قَالُوا: نَعَمْ، إِبْرَاهِيمُ التَّيْمِيُّ، قَالَ: حُلْمُ نَزْعَةٍ مِنْ نَزَعَاتِ الشَّيْطَانِ، وَأَمَرَ بِهِ فَأُلْقِيَ عَلَى الْكُنَاسَةِ، وَذَلِكَ فِي هَذِهِ السَّنَةِ. وضاح اليمن وَضَّاحُ الْيَمَنِ: عن إِسْحَاقُ بْنُ الضَّيْفِ، عَنْ أَبِي مُسْهِرٍ، قَالَ: كَانَ وَضَّاحُ الْيَمَنِ نَشَأَ هُوَ وَأُمُّ الْبَنِينَ صَغِيرَيْنِ، فَأَحَبَّهَا وَأَحَبَّتْهُ، وَكَانَ لَا يَصْبِرُ عَنْهَا حَتَّى إِذَا بَلَغَتْ حُجِبَتْ عَنْهُ، وَطَالَ بِهِمَا الْبَلَاءُ، فَحَجَّ الْوَلِيدُ بْنُ عَبْدِ الْمَلِكِ فَبَلَغَهُ جِمَالُ أُمِّ الْبَنِينَ وَأَدَبُهَا فَتَزَوُّجَهَا وَنَقَلَهَا إِلَى الشَّامِ. قَالَ: فَذَهَبَ عَقْلُ وَضَّاحٍ عَلَيْهَا وَجَعَلَ يَذُوبُ وَيَنْحَلُّ فَلَمَّا طَالَ عَلَيْهِ الْبَلَاءُ خَرَجَ إِلَى الشَّامِ، فَجَعَلَ يَطُوفُ بِقِصَرِ الْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ فِي كُلِّ يَوْمٍ لَا يَجِدُ حِيلَةً حَتَّى رَأَى يَوْمًا جَارِيَةً صَفْرَاءَ، فَمَا زَالَ حَتَّى أَنِسَ بِهَا، فَقَالَ لَهَا: هَلْ تَعْرِفِينَ أُمَّ الْبَنِينَ؟ فَقَالَتْ: إِنَّكَ تَسْأَلُ عَنْ مَوْلَاتِي، فَقَالَ: إِنَّهَا لَابْنَةُ عَمِّي، فَإِنَّهَا تُسَرُّ بِمَكَانِي وَمَوْضِعِي لَوْ أَخْبَرْتِهَا، قَالَتْ: إِنِّي أُخْبِرُهَا فَمَضَتِ الْجَارِيَةُ فَأَخْبَرَتْ أُمَّ الْبَنِينَ، فَقَالَتْ وَيْلَكِ، أَحَيٌّ هُوَ؟ قَالَتْ: نَعَمْ، قَالَتْ: قُولِي لَهُ كُنْ مَكَانَكَ حَتَّى يَأْتِيَكَ رَسُولِي. فَلَنْ أَدَعَ الِاحْتِيَالَ لَكَ، فَاحْتَالَتْ إِلَى أَنْ أَدْخَلَتْهُ إِلَيْهَا فِي صُنْدُوقٍ، فَمَكَثَ عِنْدَهَا حِينًا فَإِذَا أَمِنَتْ أَخْرَجَتْهُ، فَقَعَدَ مَعَهَا وَإِذَا خَافَتْ عَيْنَ رَقِيبٍ أَدْخَلَتْهُ الصُّنْدُوقَ. فَأُهْدِيَ يَوْمًا لِلْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ جَوْهَرٌ، فَقَالَ لِبَعْضِ خَدَمِهِ: خُذْ هَذَا الْجَوْهَرَ فَامْضِ بِهِ إِلَى أُمِّ الْبَنِينَ وَقُلْ لَهَا: أُهْدِيَ هَذَا إِلَى أَمِيرِ الْمُؤْمِنِينَ، فَوَجَّهَ بِهِ إِلَيْكِ. فَدَخَلَ الْخَادِمُ مِنْ غَيْرِ اسْتِئْذَانٍ وَوَضَّاحٌ مَعَهَا، فَلَمَحَهُ وَلَمْ تَشْعُرْ أُمُّ الْبَنِينَ، فَبَادَرَ إِلَى الصُّنْدُوقِ فَدَخَلَهُ، فَأَدَّى الرِّسَالَةَ، إِلَيْهَا، وَقَالَ لَهَا: هَبِي لِي مِنْ هَذَا الْجَوْهَرِ حَجَرًا، فَقَالَتْ: لَا أُمَّ لَكَ، وَمَا تَصْنَعُ أَنْتَ بِهَذَا؟ فَخَرَجَ وَهُوَ عَلَيْهَا حَنِقٌ فَجَاءَ الْوَلِيدَ فَخَبَّرَهُ الْخَبَرَ وَوَصَفَ لَهُ الصُّنْدُوقَ الَّذِي رَآهُ دَخَلَهُ، فَقَالَ: كَذَّبْتَ، لَا أُمَّ لَكَ. ثُمَّ نَهَضَ الْوَلِيدُ مُسْرِعًا فَدَخَلَ إِلَيْهَا وَهِيَ فِي ذَلِكَ الْبَيْتِ وَفِيهِ صَنَادِيقُ، فَجَاءَ حَتَّى جَلَسَ عَلَى ذَلِكَ الصُّنْدُوقِ الَّذِي وَصَفَ لَهُ الْخَادِمُ، فَقَالَ لَهَا: يَا أُمَّ الْبَنِينَ، هَبِي لِي صُنْدُوقًا مِنْ صَنَادِيقِكِ هَذِهِ، فَقَالَتْ: يَا أَمِيرَ الْمُؤْمِنِينَ، هِيَ لَكَ وَأَنَا لَكَ فَقَالَ لَهَا: مَا أُرِيدُ غَيْرَ هَذَا الَّذِي تَحْتِي، فَقَالَتْ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّ فِيهِ شَيْئًا مِنْ أُمُورِ النِّسَاءِ، قَالَ: مَا أُرِيدُ غَيْرَهُ، قَالَتْ: هُوَ لَكَ. فَأَمَرَ بِهِ فَحُمِلَ وَدَعَا بِغُلَامَيْنِ وَأَمَرَهُمَا بِحَفْرِ بِئْرٍ، فَحَفَرَا حَتَّى إِذَا بَلَغَا الْمَاءَ وَضَعَ فَمَهُ عَلَى الصُّنْدُوقِ وَقَالَ: أَيُّهَا الصُّنْدُوقُ، قَدْ بَلَغَنَا عَنْكَ شَيْءٌ فَإِنْ كَانَ حَقًّا فَقَدْ دَفَنَّا خَبَرَكَ وَدَرَسْنَا أَثَرَكَ، وَإِنْ كَانَ كَذِبًا فَمَا عَلَيْنَا مِنْ دَفْنِ صُنْدُوقٍ مِنْ حَرَجٍ، ثُمَّ أَمَرَ بِهِ فَأُلْقِيَ فِي الْحُفْرَةِ، وَأُمِرَ بِالْخَادِمِ فَقُذِفَ فِي ذَلِكَ الْمَكَانِ فَوْقَهُ، وَطَمَّ عَلَيْهِمَا الْمَكَانَ. فَكَانَتْ أُمُّ الْبَنِينَ تُوجَدُ فِي ذَلِكَ الْمَكَانِ تَبْكِي إِلَى أَنْ وُجِدَتْ فِيهِ يَوْمًا مَكْبُوبَةً عَلَى وَجْهِهَا مَيِّتَةً. وَقَدْ رَوَى نَحْوَ هَذِهِ الْحِكَايَةِ هِشَامُ بْنُ مُحَمَّدِ بْنِ السَّائِبِ: أَنَّ أُمَّ الْبَنِينَ كَانَتْ عِنْدَ يَزِيدَ بْنِ عَبْدِ الْمَلِكِ، وَإِنَّ قِصَّةَ وَضَّاحِ الْيَمَنِ جَرَتْ لَهُ وَهِيَ عِنْدَ يَزِيدَ.
✧ And among the notables who died in the year ninety-two: Mālik b. Aws b. al-Ḥadathān al-Naṣrī, Abū Saʿīd al-Madanī There is disagreement as to whether he was a Companion. Some said: He rode horses in the Jāhiliyyah and saw Abū Bakr. Muḥammad b. Saʿd said: He saw the Messenger of God ﷺ but did not memorize anything from him. Ibn Maʿīn, al-Bukhārī, and Abū Ḥātim denied that, saying: His companionship is not sound. And God knows best. He died in this year, and it is also said: in the year before it. So God knows best. Ṭuways the Singer His name was ʿĪsā b. ʿAbd Allāh, Abū ʿAbd al-Munʿim al-Madanī, a client of the Banū Makhzūm. He was outstanding in his craft. He was tall, restless, and cross-eyed. He was inauspicious, because he was born on the day the Messenger of God ﷺ died, was weaned on the day al-Ṣiddīq died, reached puberty on the day ʿUmar was killed, married on the day ʿUthmān was killed, and had a child born to him on the day al-Ḥusayn b. ʿAlī was killed. It is also said: he had a child born to him on the day ʿAlī was killed. This was related by Ibn Khallikān and others. His death occurred in this year at the age of eighty-two in al-Suwaydāʾ, which is two stages from al-Madīnah. Al-Akhṭal He was an accomplished poet who surpassed his contemporaries in poetry. Anas b. Mālik Anas b. Mālik b. al-Naḍr b. Ḍamḍam b. Zayd b. Ḥarām b. Jundab b. ʿĀmir b. Ghanm b. ʿAdī b. al-Najjār: Abū Ḥamzah It is also said: Abū Thumāmah al-Anṣārī al-Najjārī, the servant and companion of the Messenger of God ﷺ. His mother was Umm Ḥarām Mulaykah bt. Milḥān b. Khālid b. Zayd b. Ḥarām, the wife of Abū Ṭalḥah Zayd b. Sahl al-Anṣārī. He narrated many ḥadīths from the Messenger of God ﷺ and reported important knowledge. He narrated from Abū Bakr, ʿUmar, ʿUthmān, Ibn Masʿūd, and others. A multitude of the Successors narrated from him. Anas said: The Messenger of God ﷺ came to al-Madīnah when I was ten years old, and he died when I was twenty years old. Muḥammad b. ʿAbd Allāh al-Anṣārī said, from his father, from Thumāmah, who said: It was said to Anas: Did you witness Badr? He said: How could I be absent from Badr, may you have no mother? Al-Anṣārī said: He witnessed it serving the Messenger of God ﷺ. Our shaykh al-Ḥāfiẓ Abū al-Ḥajjāj al-Mizzī said: None of the authors of the military expeditions mentioned that. I say: What is apparent is that he only witnessed the expeditions after that. And God knows best. It is established that his mother brought him—and in another narration: his uncle, the husband of his mother, Abū Ṭalḥah—to the Messenger of God ﷺ, and she said: O Messenger of God, this is Anas, an intelligent servant who will serve you. She gave him to him, and he accepted him. She asked him to supplicate for him, and he said: O God, increase his wealth and his children, and admit him to Paradise. It is also established from him that he said: The Messenger of God ﷺ gave me the kunyah after a herb that I used to gather. Abū Bakr appointed him, and then ʿUmar, over the governorship of al-Baḥrayn, and they thanked him for that. It is established from him that he said: I served the Prophet ﷺ for ten years, and he never struck me, never reviled me, never frowned in my face, and never said to me about anything: Why did you not do such-and-such? It is said that the Prophet ﷺ supplicated for him, saying: O God, increase his wealth and his children, and lengthen his life. Anas ؓ was abundant in prayer, fasting, and worship. After the Prophet ﷺ, he moved and settled in al-Baṣrah, where he had four houses. He suffered harm at the hands of al-Ḥajjāj during the fitnah of Ibn al-Ashʿath. Al-Ḥajjāj suspected that he was involved in the affair and had given a legal opinion in it, so al-Ḥajjāj branded him on his neck: This is the freedman of al-Ḥajjāj. Anas complained about him, as we mentioned earlier, to ʿAbd al-Malik, who wrote to al-Ḥajjāj rebuking him. Al-Ḥajjāj became alarmed at that and made peace with Anas. Anas visited al-Walīd b. ʿAbd al-Malik during his reign—it is said in the year ninety-two—while he was building the mosque of Damascus. Makḥūl said: I saw Anas walking in the mosque of Damascus, so I went to him and asked him about ablution after a funeral. He said: There is no ablution. Al-Awzāʿī said: Ismāʿīl b. ʿUbayd Allāh b. Abī al-Muhājir narrated to me, saying: Anas came to al-Walīd, and al-Walīd said to him: What did you hear from the Messenger of God ﷺ mentioning the Hour? He said: I heard the Messenger of God ﷺ say: You and the Hour are like these two. Al-Zuhrī said: I entered upon Anas b. Mālik in Damascus while he was weeping. I said: What makes you weep? He said: I do not recognize anything of what the Messenger of God ﷺ and his Companions were upon except this prayer, and you have done to it what you have done. In another narration: And this prayer has been neglected. He meant what the caliphs of the Banū Umayyah used to do in delaying the prayer to the end of its extended time; they persisted in delaying it, except for ʿUmar b. ʿAbd al-ʿAzīz during the days of his caliphate. From Anas, who said: My mother brought me to the Messenger of God ﷺ when I was a boy, and she said: O Messenger of God, this is Unays, so supplicate to God for him. He said: O God, increase his wealth and his children, and admit him to Paradise. He said: I have seen two of them, and I hope for the third. In another narration: Anas said: By God, my wealth is abundant, such that my palm trees and vines bear fruit twice a year, and my children and grandchildren number nearly one hundred. In another narration: My children from my loins are one hundred and six. This ḥadīth has many chains and widely spread wordings. In another narration: Anas said: My daughter Amīnah informed me that one hundred and twenty of my direct descendants had been buried by the time al-Ḥajjāj arrived. Thābit said to Anas: Did your hand touch the palm of the Messenger of God ﷺ? He said: Yes. He said: Give it to me so that I may kiss it. Muḥammad b. Saʿd said, with his chain, from al-Minhāl b. ʿAmr, who said: Anas was the keeper of the sandals of the Messenger of God ﷺ and his water vessel. Muḥammad b. Saʿd said: From al-Muthannā b. Saʿīd al-Dhāriʿ, who said: I heard Anas b. Mālik say: There is no night except that I see my beloved ﷺ in it. Then he would weep. Abū Dāwūd said, with his chain, from Anas, who said: I hope to meet the Messenger of God ﷺ and say: O Messenger of God, your little servant. Imām Aḥmad said, with his chain, from Anas, who said: I asked the Messenger of God ﷺ to intercede for me on the Day of Resurrection. He said: I will do so. I said: Where shall I seek you on the Day of Resurrection, O Prophet of God? He said: Seek me first at the Ṣirāṭ. I said: And if I do not meet you? He said: Then I am at the Mīzān. I said: And if I do not meet you at the Mīzān? He said: Then I am at the Ḥawḍ. I will not miss these three stations on the Day of Resurrection. Shuʿbah said, from Thābit, who said: Abū Hurayrah said: I have not seen anyone whose prayer more closely resembled that of the Messenger of God ﷺ than Ibn Umm Sulaym, meaning Anas b. Mālik. Anas b. Sīrīn said: He was the best of people in prayer, whether resident or traveling. Anas said: O Thābit, take from me, for I took from the Messenger of God ﷺ, and the Messenger of God ﷺ took from God Almighty, and you will not find anyone more trustworthy than me. Muʿtamir b. Sulaymān said, from his father: I heard Anas say: No one remains who prayed toward both qiblahs except me. With his chain, from Abū Ḥubāb: I heard al-Jarīrī say: Anas entered iḥrām from Dhāt ʿIrq, and we did not hear him speak except in remembrance of God Almighty until he exited iḥrām. He said to me: O son of my brother, this is how iḥrām is. Ṣāliḥ b. Ibrāhīm b. ʿAbd al-Raḥmān b. ʿAwf said: Anas entered upon us on Friday while we were in one of the rooms of the wives of the Prophet ﷺ conversing. He said: Enough. When the prayer was established, he said: I fear that I may have invalidated my Friday prayer by saying to you: Enough. Ibn Abī al-Dunyā said, with his chain, from Thābit, who said: I was with Anas when his steward came and said: O Abū Ḥamzah, our land is thirsty. He said: Anas stood up, performed ablution, went out to the open country, prayed two rakʿahs, then supplicated. I saw the clouds gather, and then it rained until everything was filled. When the rain stopped, Anas sent one of his household and said: See where the rain reached. He looked, and it had not gone beyond his land except a little. Imām Aḥmad said, with his chain, from Muḥammad, who said: When Anas narrated a ḥadīth from the Messenger of God ﷺ and finished it, he would say: Or as the Messenger of God ﷺ said. Al-Anṣārī said, from Ibn ʿAwn, from Muḥammad, who said: An amir sent Anas something from the fayʾ, and he said: Is it a fifth? He said: No. So he did not accept it. Al-Naḍr b. Shaddād said, from his father: Anas fell ill, and it was said to him: Shall we call a physician for you? He said: The physician made me ill. Ḥanbal b. Isḥāq said, with his chain, from ʿAlī b. Yazīd, who said: I was in the palace with al-Ḥajjāj while he was reviewing the people during the nights of Ibn al-Ashʿath. Anas b. Mālik came, and al-Ḥajjāj said: Here, O vile one, roaming in the fitnahs—once with ʿAlī, once with Ibn al-Zubayr, and once with Ibn al-Ashʿath. By the One in whose hand is the soul of al-Ḥajjāj, I will uproot you as the gum is uprooted, and strip you as the lizard is stripped. He—meaning Anas—said: Whom does the amir mean? He said: I mean you—may God make you deaf. He said: Anas said: We belong to God, and al-Ḥajjāj became occupied. So Anas left, and we followed him to al-Raḥbah. He said: Had I not remembered my children and feared for them, I would have spoken to him with words in this place of mine after which he would never have felt ashamed before me again. Abū Bakr b. ʿAyyāsh mentioned that Anas sent to ʿAbd al-Malik complaining to him about al-Ḥajjāj, saying in his letter: I served the Messenger of God ﷺ for ten years. By God, if the Jews and Christians had found a man who served their prophet, they would have honored him. He mentioned to him the harm inflicted on him by al-Ḥajjāj. When ʿAbd al-Malik read his letter, a great matter arose in him, and he wrote to him, saying: Woe to you, I fear that no one will be set right at my hands. He mentioned to him words containing harshness, saying: When my letter reaches you, arise and go to Anas and apologize to him. The letter of ʿAbd al-Malik reached al-Ḥajjāj with harshness about that, and he resolved to go to Anas, but Ismāʿīl b. ʿAbd Allāh b. Abī al-Muhājir, who had brought the letter, indicated that he should not go to Anas, and advised Anas to hasten to al-Ḥajjāj to make peace. Ismāʿīl was a friend of al-Ḥajjāj. So Anas came, and al-Ḥajjāj rose to meet him and said: My likeness and your likeness are as it is said: I mean you, and hear, O neighbor woman. I wanted that no one should have any argument against me. Ibn Qutaybah said: ʿAbd al-Malik wrote to al-Ḥajjāj when he said to Anas what he said: O son of the one who tightens her vagina with a raisin stone, I have resolved to kick you with a kick that will send you hurtling into the fire of Hell. May God fight you, O small-eyed one, O small-footed one, O black-bottomed one. The meaning of his saying: al-mustafrimah with a raisin stone is: she tightens her vagina during intercourse with it. And the meaning of arkuluka is: I kick you with my foot. Aḥmad b. Ṣāliḥ al-ʿIjlī said: No one among the Companions was afflicted except two men: Muʿayqīb, who had leprosy, and Anas b. Mālik, who had vitiligo. Al-Ḥumaydī said, with his chain, from Abū Jaʿfar, who said: I saw Anas eating, and I saw him taking large morsels, and I saw severe vitiligo on him. Abū Yaʿlā said, with his chain, from Ayyūb, who said: Anas became too weak to fast, so he prepared a large bowl of tharīd and invited thirty poor people and fed them. Shuʿbah said, from Mūsā al-Sunbulānī: I said to Anas: Are you the last remaining of the Companions of the Messenger of God ﷺ? He said: Some Bedouin people remain, but as for his Companions, I am the last remaining. It was said to him during his illness: Shall we call a physician for you? He said: The physician made me ill. He began to say: Prompt me to say: There is no god but God, while he was dying, and he kept saying it until he passed away. He had a small stick from the Messenger of God ﷺ, and he ordered that it be buried with him. ʿUmar b. Shabbah and more than one said: He died at the age of one hundred and seven years. Imām Aḥmad said in his Musnad, with his chain, from Ḥumayd, that Anas lived one hundred years less one year. Al-Wāqidī said: He was the last of the Companions to die in al-Baṣrah, and likewise said ʿAlī b. al-Madīnī, al-Fallās, and more than one. The historians differed about the year of his death. It is said: the year ninety; it is said: ninety-one; it is said: ninety-two; and it is said: ninety-three. This latter is the well-known view, and upon it is the majority. And God knows best. Imām Aḥmad said: Abū Nuʿaym narrated to me, saying: Anas b. Mālik and Jābir b. Zayd died in the same week in the year ninety-three. Qatādah said: When Anas died, Muwarriq al-ʿIjlī said: Today half of knowledge has gone. It was said to him: How is that, O Abū al-Muʿtamir? He said: A man of the people of desires, when they opposed us in a ḥadīth from the Messenger of God ﷺ, we would say to them: Come to one who heard it from him. Ibrāhīm b. Yazīd b. Sharīk al-Taymī Ibrāhīm b. Yazīd b. Sharīk al-Taymī, of Taym al-Rabāb, called Abū Asmāʾ: He narrated from his father, al-Ḥārith b. Suwayd, and others. He was a scholar and a devoted worshipper. From al-ʿAwwām b. Ḥawshab, who said: I have never seen a man better than Ibrāhīm al-Taymī, and I never saw him raise his eyes to the sky in prayer or otherwise. I heard him say: A man wrongs me, and I feel mercy for him. From Isḥāq b. Ibrāhīm, that he heard Sufyān b. ʿUyaynah say: Ibrāhīm said: I imagined myself in Paradise, eating its fruits and drinking from its rivers, and embracing its virgins. Then I imagined myself in the Fire, eating from its zaqqūm and drinking from its pus, and struggling with its chains and shackles. I said to myself: O self, what do you want? It said: To be returned to the world so that I may do righteous deeds. He said: I said: You are in the realm of wishful thinking, so act. From ʿAlī b. Muḥammad, who said: The reason for the imprisonment of Ibrāhīm al-Taymī was that al-Ḥajjāj sought Ibrāhīm al-Nakhaʿī. The one who was searching for him came and said: I want Ibrāhīm. Ibrāhīm al-Taymī said: I am Ibrāhīm, knowing that he meant al-Nakhaʿī, and he did not deem it lawful to point him out. So he was brought to al-Ḥajjāj, and he ordered him imprisoned. In the prison there was no shade from the sun and no shelter from the cold, and every two men were in one chain. Ibrāhīm changed, and his mother came to him in prison and did not recognize him until he spoke to her. He died in prison, and al-Ḥajjāj saw someone in a dream saying: Tonight a man of the people of Paradise died. When morning came, he said: Did anyone die last night in Wāsiṭ? They said: Yes, Ibrāhīm al-Taymī. He said: A dream from the whisperings of Satan. He ordered him thrown on the garbage heap. That was in this year. Waḍḍāḥ al-Yaman: From Isḥāq b. al-Ḍayf, from Abū Mushir, who said: Waḍḍāḥ al-Yaman grew up together with Umm al-Banīn when they were both young, and he loved her and she loved him, and he could not bear to be away from her. When she reached maturity, she was veiled from him, and their tribulation grew long. Then al-Walīd b. ʿAbd al-Malik performed the pilgrimage, and her beauty and refinement were reported to him, so he married her and took her to Syria. He said: Waḍḍāḥ's reason left him because of her, and he began to waste away and grow thin. When the tribulation became prolonged for him, he went out to Syria. He used to circle the palace of al-Walīd b. ʿAbd al-Malik every day, finding no means, until one day he saw a fair-skinned slave girl. He kept at it until he became familiar with her. He said to her: 'Do you know Umm al-Banīn?' She said: 'You are asking about my mistress.' He said: 'She is my paternal cousin, and she would be pleased by my presence and my situation if you told her.' She said: 'I will tell her.' The slave girl went and told Umm al-Banīn. She said: 'Woe to you! Is he alive?' She said: 'Yes.' She said: 'Tell him to stay where he is until my messenger comes to you. I will not neglect to contrive a way for you.' She contrived until she brought him in to her in a chest. He stayed with her for a while. When she felt safe, she took him out and he sat with her; when she feared a watcher's eye, she put him in the chest. One day a jewel was given as a gift to al-Walīd b. ʿAbd al-Malik. He said to one of his servants: 'Take this jewel and go with it to Umm al-Banīn, and say to her: "This was given to the Commander of the Faithful, and he has sent it to you."' The servant entered without asking permission while Waḍḍāḥ was with her. He caught sight of him, and Umm al-Banīn did not notice, so Waḍḍāḥ hastened to the chest and entered it. The servant delivered the message to her and said to her: 'Give me one stone from this jewel.' She said: 'May you have no mother! What would you do with this?' He went out resentful of her, came to al-Walīd, and told him the news, describing to him the chest he had seen him enter. He said: 'You lie, may you have no mother.' Then al-Walīd rose quickly and entered upon her while she was in that room, and in it were chests. He came and sat upon the chest that the servant had described to him. He said to her: 'O Umm al-Banīn, give me one of these chests of yours.' She said: 'O Commander of the Faithful, they are yours and I am yours.' He said to her: 'I want only this one beneath me.' She said: 'O Commander of the Faithful, it contains something of women's affairs.' He said: 'I want only it.' She said: 'It is yours.' So he ordered it to be carried away. He called for two slaves and ordered them to dig a well. They dug until they reached water. He placed his mouth upon the chest and said: 'O chest, something has reached us about you. If it is true, then we have buried your news and obliterated your trace; and if it is false, then there is no blame upon us in burying a chest.' Then he ordered it to be thrown into the pit, and he ordered the servant to be thrown into that place above it, and the place was filled in over both of them. Umm al-Banīn used to be found in that place weeping until one day she was found there thrown face down, dead. Hishām b. Muḥammad b. al-Sāʾib narrated a similar story: that Umm al-Banīn was with Yazīd b. ʿAbd al-Malik, and the story of Waḍḍāḥ al-Yaman happened to him while she was with Yazīd.
Tarikh (al-Tabari) 2378No grade recorded
وفي سَنَةُ ثَلَاثٍ وَتِسْعِينَ افْتَتَحَ مَسْلَمَةُ بْنُ عَبْدِ الْمَلِكِ حُصُونًا كَثِيرَةً مِنْ بِلَادِ الرُّومِ; مِنْهَا حِصْنُ الْحَدِيدِ، وَغَزَالَةُ، وَمَاسَةُ، وَغَيْرُ ذَلِكَ.
✧ In the year ninety-three Maslama b. ʿAbd al-Malik conquered many fortresses in the lands of the Byzantines; among them the fortress of al-Ḥadīd, Ghazāla, Māsa, and others.
Tarikh (al-Tabari) 2379No grade recorded
وَفِي سنة ثلاث وتسعين غَزَا الْعَبَّاسُ بْنُ الْوَلِيدِ فَفَتَحَ سَبَسْطِيَةَ، وَفِيهَا غَزَا مَرْوَانُ بْنُ الْوَلِيدِ الرُّومَ حَتَّى بَلَغَ خَنْجَرَةَ . وَفِيهَا قَحَطَ أَهْلُ إِفْرِيقِيَّةَ وَأَجْدَبُوا جَدْبًا شَدِيدًا، فَخَرَجَ بِهِمْ مُوسَى بْنُ نُصَيْرٍ يَسْتَسْقِي بِهِمْ، فَمَا زَالَ يَدْعُو حَتَّى انْتَصَفَ النَّهَارُ، فَلَمَّا أَرَادَ أَنْ يَنْزِلَ عَنِ الْمِنْبَرِ قِيلَ لَهُ: أَلَا تَدْعُو لِأَمِيرِ الْمُؤْمِنِينَ؟ قَالَ: لَيْسَ هَذَا الْمَوْضِعُ مَوْضِعَ ذَاكَ. فَسَقَاهُمُ اللَّهُ مَطَرًا غَزِيرًا. ضرب عمر بن عبد العزيز خبيب بن عبد الله بن الزبير خمسين سوطا وَفِيهَا ضَرَبَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ خُبَيْبَ بْنَ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ خَمْسِينَ سَوْطًا وَقِيلَ: مِائَةَ سَوْطٍ عَنْ أَمْرِ الْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ بِذَلِكَ، وَصَبَّ عَلَى رَأْسِهِ قِرْبَةَ مَاءٍ بَارِدٍ فِي يَوْمٍ شَاتٍ، وَوَقَفَهُ عَلَى بَابِ الْمَسْجِدِ، فَمَكَثَ يَوْمًا وَمَاتَ. وَكَانَ السَّبَبُ أَنَّ خُبَيْبًا حَدَّثَ عَنْ رَسُولِ اللَّهِ ﷺ أَنَّهُ قَالَ: "إِذَا بَلَغَ بَنُو أَبِي الْعَاصِ ثَلَاثِينَ رَجُلًا اتَّخَذُوا عِبَادَ اللَّهِ خَوَلًا وَمَالَ اللَّهِ دُوَلًا". وعن الزُّبَيْرُ بْنُ بَكَّارٍ قَالَ: حَدَّثَنِي عَمِّي مُصْعَبُ بْنُ عَبْدِ اللَّهِ، قَالَ: كَانَ خُبَيْبٌ قَدْ لَقِيَ الْعُلَمَاءَ وَلَقِيَ كَعْبَ الْأَحْبَارِ، وَقَرَأَ الْكُتُبَ، وَكَانَ مِنَ النُّسَّاكِ، وَأَدْرَكَهُ أَصْحَابُنَا وَغَيْرُهُمْ يَذْكُرُونَ أَنَّهُ كَانَ يَعْلَمُ عِلْمًا كَثِيرًا لَا يَعْرِفُونَ وَجْهَهُ وَلَا مَذْهَبَهُ فِيهِ يُشْبِهُ مَا يَدَّعِي النَّاسُ مِنْ عُلُومِ النُّجُومِ. قَالَ عَمِّي مُصْعَبٌ: وَحُدِّثْتُ عَنْ مَوْلًى لِخَالَتِهِ أُمِّ هَاشِمٍ بِنْتِ مَنْظُورٍ يُقَالُ لَهُ يَعْلَى بْنُ عُقْبَةَ، قَالَ: كُنْتُ أَمْشِي مَعَهُ وَهُوَ يُحَدِّثُ نَفْسَهُ إِذْ وَقَفَ ثُمَّ قَالَ: سَأَلَ قَلِيلًا فَأُعْطِيَ كَثِيرًا، وَسَأَلَ كَثِيرًا فَأُعْطِيَ قَلِيلًا، فَطَعَنَهُ فَأَرْدَاهُ فَقَتَلَهُ، ثُمَّ أَقْبَلَ عَلَيَّ فَقَالَ: قُتِلَ عَمْرُو بْنُ سَعِيدٍ السَّاعَةَ، ثُمَّ مَضَى، فَوَجَدُوا ذَلِكَ الْيَوْمَ الَّذِي قُتِلَ فِيهِ عَمْرُو بْنُ سَعِيدٍ. وَلَهُ أَشْبَاهُ هَذَا يَذْكُرُونَهَا وَاللَّهُ أَعْلَمُ مَا هِيَ، وَكَانَ طَوِيلَ الصَّمْتِ قَلِيلَ الْكَلَامِ. وَكَانَ عُمَرُ قَدْ أَخْرَجَهُ مِنَ الْمَسْجِدِ حِينَ اشْتَدَّ وَجَعُهُ وَنَدِمَ عَلَى مَا صَنَعَ، فَانْتَقَلَهُ آلُ الزُّبَيْرِ فِي دَارٍ مِنْ دُورِهِمْ. قَالَ عَمِّي مُصْعَبٌ: وَأَخْبَرَنِي مُصْعَبُ بْنُ عُثْمَانَ أَنَّهُمْ نَقَلُوهُ إِلَى دَارِ عُمَرَ بْنِ مُصْعَبِ بْنِ الزُّبَيْرِ، وَاجْتَمَعُوا عِنْدَهُ حَتَّى مَاتَ، فَبَيْنَا هُمْ جُلُوسٌ إِذْ جَاءَهُمُ الْمَاجِشُونُ اسْتَأْذَنَ عَلَيْهِمْ وَخُبَيْبٌ مُسَجًّى بِثَوْبِهِ، وَكَانَ الْمَاجِشُونُ يَكُونُ مَعَ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ فِي وِلَايَتِهِ عَلَى الْمَدِينَةِ، فَقَالَ عَبْدُ اللَّهِ بْنُ عُرْوَةَ: ائْذَنُوا لَهُ، فَلَمَّا دَخَلَ قَالَ: كَانَ صَاحِبُكَ فِي مِرْيَةٍ مِنْ مَوْتِهِ، اكْشِفُوا لَهُ عَنْهُ، فَكَشَفُوا لَهُ عَنْهُ، فَلَمَّا رَآهُ الْمَاجِشُونُ انْصَرَفَ. قَالَ الْمَاجِشُونُ: فَانْتَهَيْتُ إِلَى دَارِ مَرْوَانَ فَقَرَعْتُ الْبَابَ، فَدَخَلْتُ فَوَجَدْتُ عُمَرَ كَالْمَرْأَةِ الْمَاخِضِ قَائِمًا قَاعِدًا، فَقَالَ لِي: مَا وَرَاءَكَ؟ فَقُلْتُ: مَاتَ الرَّجُلُ، فَسَقَطَ إِلَى الْأَرْضِ فَزَعًا، ثُمَّ رَفَعَ رَأْسَهُ يَسْتَرْجِعُ، فَلَمْ تَزَلْ تُعْرَفُ فِيهِ حَتَّى مَاتَ، فَاسْتَعْفَى مِنَ الْمَدِينَةِ، وَامْتَنَعَ مِنَ الْوِلَايَةِ وَحَدَّثَنِي عَمِّي قَالَ: حَدَّثَنِي هَارُونُ بْنُ أَبِي عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ بْنِ مُصْعَبٍ، قَالَ: سَمِعْتُ أَصْحَابَنَا يَقُولُونَ: قَسَّمُ فِينَا عُمَرُ بْنُ عَبْدِ الْعَزِيزِ قَسْمًا فِي خِلَافَتِهِ خَصَّنَا بِهِ، فَقَالَ النَّاسُ: دِيَةُ خُبَيْبٍ. وكَانَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ بَعْدَ مَوْتِ خُبَيْبٍ شَدِيدَ الْخَوْفِ لَا يَأْمَنُ، وَكَانَ إِذَا بُشِّرَ بِشَيْءٍ مِنْ أَمْرِ الْآخِرَةِ يَقُولُ: وَكَيْفَ وَخُبَيْبٌ لِي بِالطَّرِيقِ؟ وَفِي رِوَايَةٍ يَقُولُ: هَذَا إِذَا لَمْ يَكُنْ خُبَيْبٌ بِالطَّرِيقِ، ثُمَّ يَصِيحُ صِيَاحَ الْمَرْأَةِ الثَّكْلَى، وَكَانَ إِذَا أُثْنِيَ عَلَيْهِ يَقُولُ: خُبَيْبٌ وَمَا خُبَيْبٌ ! إِنْ نَجَوْتُ مِنْهُ فَأَنَا بِخَيْرٍ. وَمَا زَالَ عَلَى الْمَدِينَةِ إِلَى أَنْ ضَرَبَ خُبَيْبًا فَمَاتَ، فَاسْتَقَالَ وَرَكِبَهُ الْحُزْنُ وَالْخَوْفُ مِنْ حِينِئِذٍ، وَأَخَذَ فِي الِاجْتِهَادِ فِي الْعِبَادَةِ وَالْبُكَاءِ، وَكَانَتْ تِلْكَ هَفْوَةً مِنْهُ وَزَلَّةً، وَلَكِنْ حَصَلَ لَهُ بِسَبَبِهَا خَيْرٌ كَثِيرٌ; مِنْ عِبَادَةٍ وَبُكَاءٍ وَحُزْنٍ وَخَوْفٍ وَإِحْسَانٍ وَعَدْلٍ وَصَدَقَةٍ وَبِرٍّ وَعِتْقٍ وَغَيْرِ ذَلِكَ.
✧ In the year ninety-three, al-ʿAbbās b. al-Walīd conducted a military expedition and conquered Sebaste, and in it Marwān b. al-Walīd raided the Byzantines until he reached Khanjarah. And in it the people of Ifrīqiya suffered drought and were afflicted with severe barrenness, so Mūsā b. Nuṣayr went out with them to pray for rain, and he continued supplicating until midday. When he wanted to descend from the pulpit, it was said to him: 'Will you not supplicate for the Commander of the Faithful?' He said: 'This is not the place for that.' Then God gave them abundant rain. ʿUmar b. ʿAbd al-ʿAzīz flogged Khubayb b. ʿAbd Allāh b. al-Zubayr with fifty lashes, and in it ʿUmar b. ʿAbd al-ʿAzīz flogged Khubayb b. ʿAbd Allāh b. al-Zubayr with fifty lashes, and it was said: one hundred lashes, on the order of al-Walīd b. ʿAbd al-Malik to that effect, and he poured over his head a waterskin of cold water on a winter's day, and stood him at the gate of the mosque, and he remained for a day and died. The reason was that Khubayb reported from the Messenger of God ﷺ that he said: 'When the Banū Abī al-ʿĀṣ reach thirty men, they will take God's servants as chattel and God's wealth as a thing to be passed around.' And from al-Zubayr b. Bakkār who said: My uncle Muṣʿab b. ʿAbd Allāh narrated to me, he said: Khubayb had met the scholars and met Kaʿb al-Aḥbār, and read the scriptures, and he was one of the devout worshippers. Our companions and others who met him mention that he used to know a great deal of knowledge whose aspect and method they did not recognize, resembling what people claim of the sciences of the stars. My uncle Muṣʿab said: And I was told from a freedman of his maternal aunt Umm Hāshim bt. Manẓūr called Yaʿlā b. ʿUqba, he said: I was walking with him while he was talking to himself when he stopped and then said: 'He asked for a little and was given much, and he asked for much and was given a little, and he stabbed him and threw him down and killed him.' Then he turned to me and said: 'ʿAmr b. Saʿīd has been killed this very hour,' and then he went on. And they found that on that day ʿAmr b. Saʿīd was killed. He has things like this that they mention, and God knows best what they are. And he was long in silence and little in speech. And ʿUmar had removed him from the mosque when his pain became severe, and he regretted what he had done, so the family of al-Zubayr moved him to one of their houses. My uncle Muṣʿab said: And Muṣʿab b. ʿUthmān informed me that they moved him to the house of ʿUmar b. Muṣʿab b. al-Zubayr, and they gathered around him until he died. While they were sitting, al-Mājishūn came and asked permission to enter while Khubayb was covered with his garment. Al-Mājishūn used to be with ʿUmar b. ʿAbd al-ʿAzīz during his governorship over Madinah. ʿAbd Allāh b. ʿUrwa said: 'Give him permission.' When he entered, he said: 'Your companion was in doubt about his death; uncover him for him.' So they uncovered him, and when al-Mājishūn saw him, he left. Al-Mājishūn said: I went to the house of Marwān and knocked on the door, and entered and found ʿUmar like a woman in labour, standing up and sitting down. He said to me: 'What news do you have?' I said: 'The man has died.' He fell to the ground in alarm, then raised his head saying 'we belong to God and to Him we return,' and it did not cease to be recognized in him until he died. So he asked to be excused from Madinah and refused the governorship. And my uncle narrated to me, he said: Hārūn b. Abī ʿUbayd Allāh b. ʿAbd Allāh b. Muṣʿab narrated to me, he said: I heard our companions say: ʿUmar b. ʿAbd al-ʿAzīz distributed among us a distribution during his caliphate with which he singled us out, and the people said: 'The blood money for Khubayb.' And ʿUmar b. ʿAbd al-ʿAzīz after the death of Khubayb was in severe fear and did not feel safe, and when he was given good tidings of anything pertaining to the Hereafter, he would say: 'And how, when Khubayb is in my path?' And in another narration he would say: 'This is if Khubayb is not in the path,' then he would cry out like a bereaved woman. And when he was praised, he would say: 'Khubayb, and what of Khubayb! If I escape from him, then I am well.' And he did not cease to be over Madinah until he had flogged Khubayb and he died, then he resigned, and grief and fear mounted him from that time, and he began to strive in worship and weeping. That was a slip and a stumble from him, but much good resulted for him because of it: worship, weeping, grief, fear, benevolence, justice, charity, piety, manumission, and other than that.
Tarikh (al-Tabari) 2380No grade recorded
صُلْحِ خُوَارَزْمِشَاهْ وَفَتْحِ خَامْ جُرْدَ وَفِي سنة ثلاث وتسعين كَتَبَ خَوَارِزْمُ شَاهْ إِلَى قُتَيْبَةَ يَدْعُوهُ إِلَى الصُّلْحِ، وَأَنْ يُعْطِيَهُ مِنْ بِلَادِهِ مَدَائِنَ، وَأَنْ يَدْفَعَ إِلَيْهِ أَمْوَالًا وَرَقِيقًا كَثِيرًا وَكَانَ سَبَبُ ذَلِكَ أَنَّ مَلِكَ خُوَارَزْمَ كَانَ ضَعِيفًا، فَغَلَبَهُ أَخُوهُ خُرَّزَادُ عَلَى أَمْرِهِ، وَكَانَ أَصْغَرَ مِنْهُ، وَكَانَ إِذَا بَلَغَهُ أَنَّ عِنْدَ أَحَدٍ مِمَّنْ هُوَ مُنْقَطِعٌ إِلَى الْمَلِكِ جَارِيَةً أَوْ مَالًا أَوْ دَابَّةً أَوْ بِنْتًا أَوْ أُخْتًا أَوِ امْرَأَةً جَمِيلَةً أَرْسَلَ إِلَيْهِ وَأَخَذَهُ مِنْهُ، وَكَانَ لَا يَمْتَنِعُ عَلَيْهِ أَحَدٌ وَلَا الْمَلِكُ، فَإِذَا قِيلَ لِلْمَلِكِ، قَالَ: لَا أَقْوَى بِهِ وَهُوَ مُغْتَاظٌ عَلَيْهِ. فَلَمَّا طَالَ ذَلِكَ عَلَيْهِ كَتَبَ إِلَى قُتَيْبَةَ يَدْعُوهُ إِلَى أَرْضِهِ لِيُسَلِّمَهَا إِلَيْهِ، وَاشْتَرَطَ عَلَيْهِ أَنْ يَدْفَعَ إِلَيْهِ أَخَاهُ وَكُلَّ مَنْ يُضَادَّهُ لِيَحْكُمَ فِيهِمْ بِمَا يَرَى، وَلَمْ يَطَّلِعْ أَحَدٌ مِنْ مَرَازِبَتِهِ عَلَى ذَلِكَ، فَأَجَابَهُ قُتَيْبَةُ إِلَى مَا طَلَبَ، وَتَجَهَّزُ لِلْغَزْوِ، وَأَظْهَرَ قُتَيْبَةُ أَنَّهُ يُرِيدُ الصُّغْدَ، وَسَارَ مِنْ مَرْوَ، وَجَمَعَ خُوَارَزْمَشَاهْ أَجْنَادُهُ وَدَهَاقِنَتَهُ، فَقَالَ: إِنَّ قُتَيْبَةَ يُرِيدُ الصُّغْدَ وَلَيْسَ يُغَازِيكُمْ، فَهَلُمُّوا نَتَنَعَّمُ فِي رَبِيعِنَا هَذَا. فَأَقْبَلُوا عَلَى الشُّرْبِ وَالتَّنَعُّمِ، فَلَمْ يَشْعُرُوا حَتَّى نَزَلَ قُتَيْبَةُ فِي هِزَارَسِبَ، فَقَالَ خُوَارَزْمَشَاهْ لِأَصْحَابِهِ: مَا تَرَوْنَ ؟ قَالُوا: نَرَى أَنْ نُقَاتِلَهُ. قَالَ: لَكِنِّي لَا أَرَى ذَلِكَ; لِأَنَّهُ قَدْ عَجَزَ عَنْهُ مَنْ هُوَ أَقْوَى مِنَّا وَأَشَدُّ شَوْكَةً، وَلَكِنْ أَصْرِفُهُ بِشَيْءٍ أُؤَدِّيهِ إِلَيْهِ. فَأَجَابُوهُ إِلَى ذَلِكَ. فَسَارَ خُوَارَزْمَشَاهْ فَنَزَلَ بِمَدِينَةِ الْفِيلِ مِنْ وَرَاءِ النَّهْرِ، وَهِيَ أَحْصَنُ بِلَادِهِ، وَقُتَيْبَةُ لَمْ يَعْبُرِ النَّهْرَ، فَأَرْسَلَ إِلَيْهِ خُوَارَزْمُشَاهْ، فَصَالَحَهُ عَلَى عَشَرَةِ آلَافِ رَأْسٍ وَعَيْنٍ وَمَتَاعٍ، وَعَلَى أَنْ يُعِينَهُ عَلَى خَامَ جُرْدَ، فَقَبِلَ قُتَيْبَةُ ذَلِكَ. وَ?ِيلَ: صَالَحَهُ عَلَى مِائَةِ أَلْفِ رَأْسٍ، ثُمَّ بَعَثَ قُتَيْبَةُ أَخَاهُ عَبْدَ الرَّحْمَنِ إِلَى خَامَ جُرْدَ، وَكَانَ يُغَازِي خُوَارَزْمَشَاهْ، فَقَاتَلَهُ فَقَتَلَهُ عَبْدُ الرَّحْمَنِ وَغَلَبَ عَلَى أَرْضِهِ، وَقَدِمَ مِنْهُمْ بِأَرْبَعَةِ آلَافِ أَسِيرٍ، فَقَتَلَهُمْ قُتَيْبَةُ، وَسَلَّمَ قُتَيْبَةُ إِلَى خُوَارَزْمَشَاهْ أَخَاهُ وَمَنْ كَانَ يُخَالِفُهُ، فَقَتَلَهُمْ وَدَفَعَ أَمْوَالَهُمْ إِلَى قُتَيْبَةَ.
✧ The Peace of Khwārizm Shāh and the Conquest of Khām Jurd In the year ninety-three, Khwārizm Shāh wrote to Qutaybah inviting him to make peace, and to give him cities from his country, and to hand over to him much wealth and many slaves. The reason for that was that the king of Khwārizm was weak, and his brother Khurrazād, who was younger than him, had overcome him in his affairs. Whenever he learned that anyone attached to the king had a slave girl, wealth, a mount, a daughter, a sister, or a beautiful wife, he would send to him and take it from him. No one could prevent him, not even the king. When it was said to the king, he would say: 'I cannot prevail against him,' while he was inwardly enraged at him. When that had gone on too long for him, he wrote to Qutaybah inviting him to his land in order to surrender it to him. He stipulated that he hand over to him his brother and all who opposed him, so that he might judge among them as he saw fit. None of his marzbāns learned of that. Qutaybah agreed to what he requested, prepared for the campaign, and let it be known that he intended to attack al-Ṣughd. He marched from Marw. Khwārizm Shāh assembled his troops and his dihqāns and said: 'Qutaybah intends al-Ṣughd and is not raiding you. So come, let us enjoy ourselves in this spring of ours.' They turned to drinking and enjoyment, and before they knew it, Qutaybah had encamped in Hizārasb. Khwārizm Shāh said to his companions: 'What do you think?' They said: 'We think we should fight him.' He said: 'But I do not think so, because those stronger than us and more formidable have been unable to withstand him. Rather, I will divert him with something I pay him.' They agreed to that. Khwārizm Shāh marched and encamped at the City of the Elephant, beyond the river, which was the most fortified of his lands, while Qutaybah had not crossed the river. Khwārizm Shāh sent to him and made peace with him for ten thousand head, eye, and goods, and on condition that he help him against Khām Jurd. Qutaybah accepted that. It is said: he made peace with him for a hundred thousand head. Then Qutaybah sent his brother ʿAbd al-Raḥmān to Khām Jurd, who had been raiding Khwārizm Shāh. He fought him, and ʿAbd al-Raḥmān killed him and took possession of his land. He brought four thousand captives from them, and Qutaybah killed them. Qutaybah handed over to Khwārizm Shāh his brother and those who opposed him, and he killed them and gave their wealth to Qutaybah.
Tarikh (al-Tabari) 2381No grade recorded
فَتْحِ سَمَرْقَنْدَ فَلَمَّا قَبَضَ قُتَيْبَةُ صُلْحَ خُوَارَزْمَشَاهْ قَامَ إِلَيْهِ الْمُجَشِّرُ بْنُ مُزَاحِمٍ السُّلَمِيُّ. فَقَالَ لَهُ سِرًّا: إِنْ أَرَدْتَ الصُّغْدَ يَوْمًا مِنَ الدَّهْرِ فَالْآنَ، فَإِنَّهُمْ أَمِنُوكَ عَامَكَ هَذَا، فَإِنْ رَأَيْتَ أَنْ تَعْدِلَ إِلَيْهِمْ وَهُمْ لَا يَشْعُرُونَ، فَإِنَّكَ مَتَى فَعَلْتَ ذَلِكَ أَخَذْتَهَا إِنْ كُنْتَ تُرِيدُهَا يَوْمًا مِنَ الدَّهْرِ. فَقَالَ قُتَيْبَةُ لِذَلِكَ الْأَمِيرِ: هَلْ قُلْتَ هَذَا لِأَحَدٍ؟ قَالَ: لَا. قَالَ: فَلَئِنْ يَسْمَعْهُ مِنْكَ أَحَدٌ أَضْرِبْ عُنُقَكَ، فَلَمَّا كَانَ الْغَدُ أَمَرَ أَخَاهُ عَبْدَ الرَّحْمَنِ فَسَارَ فِي الْفُرْسَانِ وَالرُّمَاةِ، وَقَدَّمَ الْأَثْقَالَ إِلَى مَرْوَ، فَسَارَ يَوْمَهُ، فَلَمَّا أَمْسَى كَتَبَ إِلَيْهِ قُتَيْبَةُ: إِذَا أَصْبَحْتَ فَوَجِّهِ الْأَثْقَالَ إِلَى مَرْوَ، وَسِرْ بِالْفُرْسَانِ وَالرُّمَاةِ نَحْوَ الصُّغْدِ، وَاكْتُمِ الْأَخْبَارَ، فَإِنِّي فِي الْأَثَرِ. فَفَعَلَ عَبْدُ الرَّحْمَنِ مَا أَمَرَهُ، وَخَطَبَ قُتَيْبَةُ النَّاسَ وَقَالَ لَهُمْ: إِنَّ الصُّغْدَ شَاغِرَةٌ بِرِجْلِهَا، وَقَدْ نَقَضُوا الْعَهْدَ الَّذِي بَيْنَنَا وَصَنَعُوا مَا بَلَغَكُمْ، وَإِنِّي أَرْجُو أَنْ يَكُونَ خُوَارَزْمُ وَالصُّغْدُ كَقُرَيْظَةَ وَالنَّضِيرِ. ثُمَّ سَارَ فَأَتَى الصُّغْدَ فَبَلَغَهَا بَعْدَ عَبْدِ الرَّحْمَنِ بِثَلَاثٍ أَوْ أَرْبَعٍ، وَقَدِمَ مَعَهُ أَهْلُ خُوَارَزْمَ وَبُخَارَى، فَقَاتَلُوهُ شَهْرًا مِنْ وَجْهٍ وَاحِدٍ وَهُمْ مَحْصُورُونَ. وَخَافَ أَهْلُ الصُّغْدِ طُولَ الْحِصَارِ، فَكَتَبُوا إِلَى الْمَلِكِ الشَّاشِ وَخَاقَانَ وَأَخْشَادَ فَرْغَانَةَ: إِنَّ الْعَرَبَ [ إِنْ ] ظَفِرُوا بِنَا أَتَوْكُمْ بِمِثْلِ مَا أَتَوْنَا بِهِ، فَانْظُرُوا لِأَنْفُسِكُمْ وَمَهْمَا كَانَ عِنْدَكُمْ مِنْ قُوَّةٍ فَابْذُلُوهَا. فَنَظَرُوا، وَقَالُوا: إِنَّمَا نُؤْتَى مِنْ سَفِلَتِنَا، فَإِنَّهُمْ لَا يَجِدُونَ كَوَجْدِنَا. فَانْتَخَبُوا مِنْ أَوْلَادِ الْمُلُوكِ وَأَهْلِ النَّجْدَةِ مِنْ أَبْنَاءِ الْمَرَازِبَةِ وَالْأَسَاوِرَةِ وَالْأَبْطَالِ، وَأَمَرُوهُمْ أَنْ يَأْتُوا عَسْكَرَ قُتَيْبَةَ فَيُبَيِّتُوهُ، فَإِنَّهُ مَشْغُولٌ عَنْهُ بِحِصَارِ سَمَرْقَنْدَ، وَوَلَّوْا عَلَيْهِ ابْنًا لِخَاقَانَ، فَسَارُوا. وَبَلَغَ قُتَيْبَةَ الْخَبَرُ، فَانْتَخَبَ مِنْ عَسْكَرِهِ أَرْبَعَمِائَةٍ، وَقِيلَ: سِتَّمِائَةٍ مِنْ أَهْلِ النَّجْدَةِ وَالشَّجَاعَةِ وَأَعْلَمَهُمُ الْخَبَرَ، وَأَمَرَهُمْ بِالْمَسِيرِ إِلَى عَدُوِّهِمْ، فَسَارُوا وَعَلَيْهِمْ صَالِحُ بْنُ مُسْلِمٍ، فَنَزَلُوا عَلَى فَرْسَخَيْنِ مِنَ الْعَسْكَرِ عَلَى طَرِيقِ الْقَوْمِ، فَجَعَلَ صَالِحٌ لَهُ كَمِينَيْنِ، فَلَمَّا مَضَى نِصْفُ اللَّيْلِ جَاءَهُمْ عَدُوُّهُمْ، فَلَمَّا رَأَوْا صَالِحًا حَمَلُوا عَلَيْهِ، فَلَمَّا اقْتَتَلُوا شَدَّ الْكَمِينَانِ عَنْ يَمِينٍ وَشِمَالٍ، فَلَمْ يُرَ قَوْمٌ كَانُوا أَشَدَّ مِنْ أُولَئِكَ. قَالَ بَعْضُهُمْ: إِنَّا لَنُقَاتِلُهُمْ إِذْ رَأَيْتُ تَحْتَ اللَّيْلِ قُتَيْبَةَ وَقَدْ جَاءَ سِرًّا، فَضَرَبْتُ ضَرْبَةً أَعْجَبَتْنِي. فَقُلْتُ: كَيْفَ تَرَى بِأُمِّي وَأَبِي ؟ قَالَ: اسْكُتْ فَضَّ اللَّهُ فَاكَ. قَالَ: فَقَتَلْنَاهُمْ فَلَمْ يُفْلِتْ مِنْهُمْ إِلَّا الشَّرِيدُ، وَحَوَيْنَا أَسَلَابَهُمْ وَسِلَاحَهُمْ، فَاحْتَزَزْنَا رُءُوسَهُمْ وَأَسَرْنَا مِنْهُمْ أَسْرَى، فَسَأَلْنَاهُمْ عَمَّنْ قَتَلْنَا فَقَالُوا: مَا قَتَلْتُمْ إِلَّا ابْنَ مَلِكٍ أَوْ عَظِيمًا أَوْ بَطَلًا، كَانَ الرَّجُلُ يُعَدُّ بِمِائَةِ رَجُلٍ، وَكَتَبْنَا أَسْمَاءَهُمْ عَلَى آذَانِهِمْ، ثُمَّ دَخَلْنَا الْعَسْكَرَ حِينَ أَصْبَحْنَا، فَلَمْ يَأْتِ أَحَدٌ بِمِثْلِ مَا جِئْنَا بِهِ مِنَ الْقَتْلَى وَالْأَسْرَى وَالْخَيْلِ وَمَنَاطِقِ الذَّهَبِ وَالسِّلَاحِ، قَالَ: وَأَكْرَمَنِي قُتَيْبَةُ وَأَكْرَمَ مَعِي جَمَاعَةً، وَظَنَنْتُ أَنَّهُ رَأَى مِنْهُمْ مِثْلَ الَّذِي رَأَى مِنِّي. وَلَمَّا رَأَى الصُّغْدُ ذَلِكَ انْكَسَرُوا، وَنَصَبَ قُتَيْبَةُ عَلَيْهِمُ الْمَجَانِيقَ فَرَمَاهُمْ وَثَلَمَ ثُلْمَةً، فَقَامَ عَلَيْهَا رَجُلٌ شَتَمَ قُتَيْبَةَ، فَرَمَاهُ بَعْضُ الرُّمَاةِ فَقَتَلَهُ، فَأَعْطَاهُ قُتَيْبَةُ عَشَرَةَ آلَافٍ. وَسَمِعَ بَعْضُ الْمُسْلِمِينَ قُتَيْبَةَ وَهُوَ يَقُولُ كَأَنَّمَا يُنَاجِي نَفْسَهُ: حَتَّى مَتَى يَا سَمَرْقَنْدُ يُعَشِّشُ فِيكِ الشَّيْطَانُ ؟ أَمَّا وَاللَّهِ [ لَئِنْ ] أَصْبَحْتُ لَأُحَاوِلَنَّ مِنْ أَهْلِكِ أَقْصَى غَايَةٍ. فَانْصَرَفَ ذَلِكَ الرَّجُلُ فَقَالَ لِأَصْحَابِهِ: كَمْ مِنْ نَفْسٍ تَمُوتُ غَدًا ! وَأَخْبَرَ الْخَبَرَ. فَلَمَّا أَصْبَحَ قُتَيْبَةُ أَمَرَ النَّاسَ بِالْجِدِّ فِي الْقِتَالِ، فَقَاتَلُوهُمْ وَاشْتَدَّ الْقِتَالُ، وَأَمَرَهُمْ قُتَيْبَةُ أَنْ يَبْلُغُوا ثُلْمَةَ الْمَدِينَةِ، فَجَعَلُوا التِّرَسَةَ عَلَى وُجُوهِهِمْ وَحَمَلُوا، فَبَلَغُوهَا وَوَقَفُوا عَلَيْهَا، وَرَمَاهُمُ الصُّغْدُ بِالنُّشَّابِ فَلَمْ يَبْرَحُوا. فَأَرْسَلَ الصُّغْدُ إِلَى قُتَيْبَةَ فَقَالُوا لَهُ: انْصَرِفْ عَنَّا الْيَوْمَ حَتَّى نُصَالِحَكَ غَدًا. فَقَالَ قُتَيْبَةُ: لَا نُصَالِحُهُمْ إِلَّا وَرِجَالُنَا عَلَى الثُّلْمَةِ، وَقِيلَ: بَلْ قَالَ قُتَيْبَةُ: جَزِعَ الْعَبِيدُ، انْصَرِفُوا عَلَى ظَفَرِكُمْ، فَانْصَرَفُوا فَصَالَحَهُمْ مِنَ الْغَدِ عَلَى أَلْفَيْ أَلْفٍ وَمِائَتَيْ أَلْفِ مِثْقَالٍ فِي كُلِّ عَامٍ، وَأَنْ يُعْطُوهُ تِلْكَ السَّنَةَ ثَلَاثِينَ أَلْفَ فَارِسٍ، وَأَنْ يُخْلُوا الْمَدِينَةَ لِقُتَيْبَةَ فَلَا يَكُونُ لَهُمْ فِيهَا مُقَاتِلٌ، فَيَبْنِي فِيهَا مَسْجِدًا، وَيَدْخُلُ وَيُصَلِّي وَيَخْطُبُ وَيَتَغَدَّى وَيَخْرُجُ. فَلَمَّا تَمَّ الصُّلْحُ وَأَخْلَوُا الْمَدِينَةَ وَبَنَوُا الْمَسْجِدَ دَخَلَهَا قُتَيْبَةُ فِي أَرْبَعَةِ آلَافٍ انْتَخَبَهُمْ، فَدَخَلَ الْمَسْجِدَ فَصَلَّى فِيهِ وَخَطَبَ، وَأَكَلَ طَعَامًا ثُمَّ أَرْسَلَ إِلَى الصُّغْدِ: مَنْ أَرَادَ مِنْكُمْ أَنْ يَأْخُذَ مَتَاعَهُ فَلْيَأْخُذْ فَإِنِّي لَسْتُ خَارِجًا مِنْهَا وَلَسْتُ آخُذُ مِنْكُمْ إِلَّا مَا صَالَحْتُكُمْ عَلَيْهِ، غَيْرَ أَنَّ الْجُنْدَ يُقِيمُونَ فِيهَا. وَقِيلَ: إِنَّهُ شَرَطَ عَلَيْهِمْ فِي الصُّلْحِ مِائَةَ أَلْفِ فَارِسٍ، وَبُيُوتَ النِّيرَانِ وَحِلْيَةَ الْأَصْنَامِ، فَقَبَضَ ذَلِكَ، وَأُتِيَ بِالْأَصْنَامِ فَكَانَتْ كَالْقَصْرِ الْعَظِيمِ، وَأَخَذَ مَا عَلَيْهَا، وَأَمَرَ بِهَا فَأُحْرِقَتْ. فَجَاءَهُ غَوْزَكُ فَقَالَ: إِنْ شُكْرَكَ عَلَيَّ وَاجِبٌ، لَا تَتَعَرَّضْ لِهَذِهِ الْأَصْنَامِ، فَإِنَّ مِنْهَا أَصْنَامًا مَنْ أَحْرَقَهَا هَلَكَ. فَقَالَ قُتَيْبَةُ: أَنَا أَحْرِقُهَا بِيَدِي، فَدَعَا بِالنَّارِ فَكَبَّرَ، ثُمَّ أَشْعَلَهَا فَاحْتَرَقَتْ، فَوَجَدُوا مِنْ بَقَايَا مَسَامِيرِ الذَّهَبِ خَمْسِينَ أَلْفَ مِثْقَالٍ. وَأَصَابَ بِالصُّغْدِ جَارِيَةً مِنْ وَلَدِ يَزْدِجَرْدَ، فَأَرْسَلَهَا إِلَى الْحَجَّاجِ، فَأَرْسَلَهَا الْحَجَّاجُ إِلَى الْوَلِيدِ، فَوَلَدَتْ لَهُ يَزِيدَ بْنَ الْوَلِيدِ. وَأَمَرَ غَوْزَكَ بِالِانْتِقَالِ عَنْهَا فَانْتَقَلَ. وَقِيلَ: إِنَّ أَهْلَ سَمَرْقَنْدَ خَرَجُوا عَلَى الْمُسْلِمِينَ وَهُمْ يُقَاتِلُونَهُمْ يَوْمَ فَتْحِهَا، وَقَدْ أَمَرَ قُتَيْبَةُ بِسَرِيرٍ فَأُبْرِزَ وَقَعَدَ عَلَيْهِ، فَطَاعَنُوهُمْ حَتَّى جَازُوا قُتَيْبَةَ وَإِنَّهُ لِمُحْتَبٍ بِسَيْفِهِ مَا حَلَّ حَبَوْتَهُ، وَانْطَوَتْ مُجَنِّبَتَا الْمُسْلِمِينَ عَلَى الَّذِينَ هَزَمُوا الْقَلْبَ، فَهَزَمُوهُمْ حَتَّى رَدُّوهُمْ إِلَى عَسْكَرِهِمْ، وَقُتِلَ مِنَ الْمُشْرِكِينَ عَدَدٌ كَثِيرٌ، وَدَخَلُوا الْمَدِينَةَ فَصَالَحُوهُمْ، وَصَنَعَ غَوْزَكُ طَعَامًا وَدَعَا قُتَيْبَةَ، فَأَتَاهُ فِي عِدَّةٍ مِنْ أَصْحَابِهِ، فَلَمَّا بَعُدَ اسْتَوْهَبَ مِنْهُ سَمَرْقَنْدَ وَقَالَ لِلْمَلِكِ: انْتَقِلْ عَنْهَا، فَلَمْ نَجِدْ بُدًّا مِنْ طَاعَتِهِ، وَتَلَا قُتَيْبَةُ قَوْلَهُ تَعَالَى: وَأَنَّهُ أَهْلَكَ عَادًا الْأُولَى، وَثَمُودَ فَمَا أَبْقَى. الخبر بفتح سمرقند وَحُكِيَ عَنِ الَّذِي أَرْسَلَهُ قُتَيْبَةُ إِلَى الْحَجَّاجِ بِفَتْحِ سَمَرْقَنْدَ قَالَ: فَأَرْسَلَنِي الْحَجَّاجُ إِلَى الْوَلِيدِ، فَقَدِمْتُ دِمَشْقَ قَبْلَ طُلُوعِ الْفَجْرِ، فَدَخَلَتُ الْمَسْجِدَ، فَإِذَا إِلَى جَنْبِي رَجُلٌ ضَرِيرٌ، فَسَأَلَنِي: مِنْ أَيْنَ أَنْتَ ؟ فَقُلْتُ: مِنْ خُرَاسَانَ، وَأَخْبَرْتُهُ خَبَرَ سَمَرْقَنْدَ. فَقَالَ: وَالَّذِي بَعَثَ مُحَمَّدًا بِالْحَقِّ مَا افْتَتَحْتُمُوهَا إِلَّا غَدْرًا ! وَإِنَّكُمْ يَا أَهْلَ خُرَاسَانَ الَّذِينَ تَسْلُبُونَ بَنِي أُمَيَّةَ مُلْكَهُمْ، ثُمَّ تَنْقُضُونَ دِمَشْقَ حَجَرًا حَجَرًا. فَلَمَّا فَتَحَ قُتَيْبَةُ سَمَرْقَنْدَ قِيلَ: [ إِنَّ ] هَذَا لَأَعْدَى الْعَيْرَيْنِ، لِأَنَّهُ فَتَحَ سَمَرْقَنْدَ وَخُوَارَزْمَ فِي عَامٍ وَاحِدٍ، وَذَلِكَ أَنَّ الْفَارِسَ إِذَا صَرَعَ فِي طَلْقٍ وَاحِدٍ عَيْرَيْنِ قِيلَ: عَادَى عَيْرَيْنِ. فَلَمَّا فَتَحَهَا قُتَيْبَةُ دَعَا نَهَارَ بْنَ تَوْسِعَةَ فَقَالَ: يَا نَهَارُ أَيْنَ قَوْلُكَ: أَلَا ذَهَبَ الْغَزْوُ الْمُقَرِّبُ لِلْغِنَى وَمَاتَ النَّدَى وَالْجُودُ بَعْدَ الْمُهَلَّبِ أَقَامَا بِمُرْوِ الرُّوذِ رَهَنَ ضَرِيحِهِ وَقَدْ غُيِّبَا عَنْ كُلِّ شَرْقٍ وَمَغْرِبِ أَفَغَزْوٌ هَذَا ؟ قَالَ: لَا، هَذَا أَحْسَنُ، وَأَنَا الَّذِي أَقُولُ: وَمَا كَانَ مُذْ كُنَّا وَلَا كَانَ قَبْلَنَا وَلَا هُوَ فِيمَا بَعْدَنَا كَابْنِ مُسْلِمِ أَعَمَّ لِأَهْلِ الشِّرْكِ قَتْلًا بِسَيْفِهِ وَأَكْثَرَ فِينَا مَقْسِمًا بَعْدَ مَقْسِمِ قَالَ: وَقَالَ الشُّعَرَاءُ فِي ذَلِكَ، فَقَالَ الْكُمَيْتُ مِنْ قَصِيدَةٍ: ( كَانَتْ سَمَرْقَنْدُ أَحْقَابًا يَمَانِيَةً فَالْيَوْمَ تَنْسُبُهَا قَيْسِيَّةً مُضَرُ وَقَالَ كَعْبٌ الْأَشْقَرِيُّ، وَقِيلَ رَجُلٌ مِنْ جُعْفَى ): كُلَّ يَوْمٍ يَحْوِي قُتَيْبَةُ نَهْبًا وَيَزِيدُ الْأَمْوَالَ مَالًا جَدِيدَا بَاهِلِيٌّ قَدْ أُلْبِسَ التَّاجَ حَتَّى شَابَ مِنْهُ مَفَارِقٌ كُنَّ سُودَا دَوَّخَ الصُّغْدَ بِالْكَتَائِبِ حَتَّى تَرَكَ الصُّغْدَ بِالْعَرَاءِ قُعُودَا فَوَلِيدٌ يَبْكِي لِفَقْدِ أَبِيهِ وَأَبٌ مُوجَعٌ يُبَكِّي الْوَلِيدَا ثُمَّ رَجَعَ قُتَيْبَةُ إِلَى مَرْوَ، وَكَانَ أَهْلُ خُرَاسَانَ يَقُولُونَ: إِنْ قُتَيْبَةَ غَدَرَ بِأَهْلِ سَمَرْقَنْدَ فَمَلَكَهَا غَدْرًا. وَكَانَ عَامِلُهُ عَلَى خُوَارَزْمَ إِيَاسَ بْنَ عَبْدِ اللَّهِ عَلَى حَرْبِهَا، وَكَانَ ضَعِيفًا، وَكَانَ عَلَى خَرَاجِهَا عُبَيْدُ اللَّهِ بْنُ أَبِي عُبَيْدِ اللَّهِ مَوْلَى مُسْلِمٍ. فَاسْتَضْعَفَ أَهْلُ خُوَارَزْمَ إِيَاسًا، فَجَمَعُوا لَهُ، فَكَتَبَ عُبَيْدُ اللَّهِ إِلَى قُتَيْبَةَ، فَبَعَثَ قُتَيْبَةُ أَخَاهُ عَبْدَ اللَّهِ عَامِلًا وَأَمَرَهُ أَنْ يَضْرِبَ إِيَاسًا وَحَيَّانَ النَّبَطِيَّ مِائَةً مِائَةً وَيَحْلِقَهُمَا. فَلَمَّا قَرُبَ عَبْدُ اللَّهِ مِنْ خُوَارَزْمَ أَرْسَلَ إِلَى إِيَاسٍ فَأَنْذَرَهُ، فَتَنَحَّى، وَقَدِمَ عَبْدُ اللَّهِ وَأَخَذَ حَيَّانَ فَضَرَبَهُ وَحَلَقَهُ. ثُمَّ وَجَّهَ قُتَيْبَةُ الْجُنُودَ إِلَى خُوَارَزْمَ مَعَ الْمُغِيرَةِ بْنِ عَبْدِ اللَّهِ، فَبَلَغَهُمْ ذَلِكَ، فَلَمَّا قَدِمَ الْمُغِيرَةُ اعْتَزَلَ أَبْنَاءُ الَّذِينَ قَتَلَهُمْ خُوَارَزْمَشَاهْ وَقَالُوا: لَا نُعِينُكَ، فَهَرَبَ إِلَى بِلَادِ التُّرْكِ، وَقَدِمَ الْمُغِيرَةُ فَقَتَلَ وَسَبَى، فَصَالَحَهُ الْبَاقُونَ عَلَى الْجِزْيَةِ، وَقَدِمَ عَلَى قُتَيْبَةَ فَاسْتَعْمَلَهُ عَلَى نَيْسَابُورَ.
✧ The conquest of Samarqand. When Qutaybah received the peace agreement from Khwārazmshāh, al-Mujashshir b. Muzāḥim al-Sulamī went to him and said secretly: “If you ever want Sogdia at any time, then now, for they feel secure from you this year of yours. If you think to turn toward them while they are unaware, then whenever you do that you will take it, if you ever want it at any time.” Qutaybah said to that commander: “Have you said this to anyone?” He said: “No.” He said: “If anyone hears it from you, I will strike your neck.” When the next day came, he ordered his brother ʿAbd al-Raḥmān, and he set out among the cavalry and the archers, and he sent the baggage ahead to Marw. He marched that day, and when evening came Qutaybah wrote to him: “When morning comes, send the baggage on to Marw, and march with the cavalry and archers toward Sogdia, and keep the news secret, for I am on your heel.” ʿAbd al-Raḥmān did what he commanded him, and Qutaybah addressed the people and said to them: “Sogdia has bared its leg, and they have broken the covenant that was between us and have done what you have heard. I hope that Khwārazm and Sogdia will be like Qurayẓah and al-Naḍīr.” Then he marched and came to Sogdia, reaching it three or four days after ʿAbd al-Raḥmān, and with him came the people of Khwārazm and Bukhārā. They fought him for a month from one direction while they were besieged. The people of Sogdia feared the length of the siege, so they wrote to the king of al-Shāsh, the Khāqān, and the lords of Farghānah: “If the Arabs prevail over us, they will come to you with the like of what they have come to us with. So look to yourselves, and whatever strength you have, expend it.” They considered and said: “We are only attacked because of our lower classes, for they do not feel as we feel.” So they selected from the sons of kings and the people of valor among the sons of the marzbāns, the asāwirah, and the champions, and they commanded them to come to Qutaybah’s camp and fall upon it by night, for he is distracted from them by the siege of Samarqand. They appointed over them a son of the Khāqān, and they marched. The news reached Qutaybah, so he selected from his camp four hundred—or, it is said, six hundred—of the people of valor and courage, informed them of the news, and ordered them to march against their enemy. They marched, with Ṣāliḥ b. Muslim over them, and they halted two parasangs from the camp on the road of the people. Ṣāliḥ placed two ambushes for them, and when half the night had passed, their enemy came to them. When they saw Ṣāliḥ, they charged him, and when they fought, the two ambushes attacked from right and left. No people were seen who were fiercer than those. One of them said: “We were fighting them when I saw Qutaybah under cover of night; he had come secretly. I struck a blow that pleased me, and I said: ‘How do you see it, may my mother and father be your ransom?’ He said: ‘Be quiet, may God break your mouth.’” He said: “So we killed them, and none of them escaped except the fugitive. We seized their spoils and their weapons, struck off their heads, and took prisoners from them. We asked them about those we had killed, and they said: ‘You killed none but a king’s son, or a great man, or a champion; a man was counted as a hundred men.’ We wrote their names on their ears. Then we entered the camp when morning came, and no one brought the like of what we brought of slain, prisoners, horses, gold belts, and weapons.” He said: “Qutaybah honored me and honored a group with me, and I thought that he saw from them the like of what he saw from me.” When the Sogdians saw that, they broke, and Qutaybah set up mangonels against them and shot at them and made a breach. A man stood at it and reviled Qutaybah, and one of the archers shot him and killed him, and Qutaybah gave him ten thousand. One of the Muslims heard Qutaybah saying, as if conversing with himself: “How long, O Samarqand, will the devil nest in you? By God, if morning comes I will strive against your people to the utmost limit.” That man went back and said to his companions: “How many souls will die tomorrow!” and he told the news. When morning came, Qutaybah ordered the people to strive hard in fighting. They fought them, and the fighting intensified. He ordered them to reach the breach of the city, and they put shields on their faces and charged until they reached it and stood upon it. The Sogdians shot arrows at them, but they did not leave. Then the Sogdians sent to Qutaybah and said to him: “Withdraw from us today so that we may make peace with you tomorrow.” Qutaybah said: “We will not make peace with them except while our men are on the breach.” It is also said: rather, Qutaybah said: “The slaves have grown anxious; withdraw in your victory.” So they withdrew, and he made peace with them the next day for two million and two hundred thousand mithqāls every year, and that they give him that year thirty thousand horsemen, and that they vacate the city for Qutaybah so that no fighting man of theirs remains in it, and he would build a mosque in it and enter and pray and preach and eat and depart. When the peace was concluded and they vacated the city and built the mosque, Qutaybah entered it with four thousand whom he selected. He entered the mosque and prayed in it and preached, and ate food. Then he sent to the Sogdians: “Whoever of you wants to take his goods, let him take them, for I am not leaving it, and I will not take from you except what I have made peace with you upon, except that the army will remain in it.” It is said: he stipulated upon them in the peace one hundred thousand horsemen, the fire temples, and the ornaments of the idols. He received that, and the idols were brought, and they were like a great castle. He took what was on them and ordered them burned. Ghawzak came to him and said: “Gratitude to you is incumbent upon me; do not expose these idols, for among them are idols such that whoever burns them perishes.” Qutaybah said: “I will burn them with my own hand.” He called for fire, said Allāhu akbar, then kindled them, and they burned. They found among the remnants of the golden nails fifty thousand mithqāls. In Sogdia he obtained a slave girl from the descendants of Yazdajird, and he sent her to al-Ḥajjāj, and al-Ḥajjāj sent her to al-Walīd, and she bore him Yazīd b. al-Walīd. He ordered Ghawzak to move out of it, and he moved. It is said: the people of Samarqand came out against the Muslims, fighting them on the day of its conquest, and Qutaybah had ordered a throne, and it was brought out and he sat upon it. They thrust at them until they passed Qutaybah, while he was sitting cross-legged with his sword, not having undone his posture, and the two wings of the Muslims folded upon those who had routed the center, and they routed them until they drove them back to their camp. A great number of the polytheists were killed, and they entered the city and made peace with them. Ghawzak prepared food and invited Qutaybah, and he came to him with a number of his companions. When he had gone far, he asked him to grant him Samarqand and said to the king: “Move out of it.” We found no alternative but to obey him, and Qutaybah recited the words of the Most High: “And that He destroyed ʿĀd, the first, and Thamūd, and He spared none.” The report of the conquest of Samarqand. It is related from the one whom Qutaybah sent to al-Ḥajjāj with the conquest of Samarqand; he said: “Al-Ḥajjāj sent me to al-Walīd, and I arrived in Damascus before dawn. I entered the mosque, and there was beside me a blind man. He asked me: ‘Where are you from?’ I said: ‘From Khurāsān,’ and I told him the news of Samarqand. He said: ‘By Him who sent Muḥammad with the truth, you did not open it except by treachery! And you, O people of Khurāsān, are the ones who will despoil the Umayyads of their dominion, then you will tear down Damascus stone by stone.’ When Qutaybah conquered Samarqand, it was said: ‘This is the swifter of the two asses,’ because he conquered Samarqand and Khwārazm in one year. That is because when a horseman overthrows two asses in one gallop, it is said: ‘He raced two asses.’ When Qutaybah conquered it, he summoned Nahār b. Tawsiʿah and said: ‘O Nahār, where is your saying: “Indeed the raiding that brings wealth near has gone, and generosity and munificence have died after al-Muhallab. They stayed at Marw al-Rūdh as a pledge of his grave, and they have been hidden from every east and west. Is this raiding?” He said: “No, this is better, and I am the one who says: “Never since we have been, nor before us, nor will there be after us one like Ibn Muslim, more widespread in killing the people of polytheism with his sword, and more abundant among us in dividing spoil after spoil.”’” He said: “And the poets spoke about that. Al-Kumayt said in an ode: “Samarqand was for ages Yemeni, but today Qaysī Muḍar claims it.” And Kaʿb al-Ashqarī said—or, it is said, a man from Juʿfī: “Every day Qutaybah gathers plunder and adds fresh wealth to wealth. A Bāhilī who has worn the crown until the parting of his hair turned white that was black. He subdued Sogdia with his squadrons until he left the Sogdians sitting in the open. So Walīd weeps for the loss of his father, and a grieving father makes Walīd weep.” Then Qutaybah returned to Marw. The people of Khurāsān used to say that Qutaybah betrayed the people of Samarqand and took it by treachery. His governor over Khwārazm was Iyās b. ʿAbd Allāh, over its war, and he was weak, while over its land tax was ʿUbayd Allāh b. Abī ʿUbayd Allāh, a client of Muslim. The people of Khwārazm considered Iyās weak, so they gathered against him. ʿUbayd Allāh wrote to Qutaybah, and Qutaybah sent his brother ʿAbd Allāh as governor and ordered him to flog Iyās and Ḥayyān al-Nabaṭī, a hundred lashes each, and to shave them. When ʿAbd Allāh drew near to Khwārazm, he sent to Iyās and warned him, so he withdrew, and ʿAbd Allāh arrived and seized Ḥayyān, flogged him, and shaved him. Then Qutaybah sent the armies to Khwārazm with al-Mughīrah b. ʿAbd Allāh. That reached them, and when al-Mughīrah arrived, the sons of those whom Khwārazmshāh had killed withdrew and said: “We will not help you.” So he fled to the lands of the Turks. Al-Mughīrah arrived and killed and took captives, and the rest made peace with him upon the jizyah. He came to Qutaybah, and Qutaybah appointed him over Naysābūr.
Tarikh (al-Tabari) 2382No grade recorded
فَتْحِ طُلَيْطِلَةَ مِنَ الْأَنْدَلُسِ وَفِي سنة ثلاث وتسعين غَضِبَ مُوسَى بْنُ نُصَيْرٍ عَلَى مَوْلَاهُ طَارِقٍ فَسَارَ إِلَيْهِ فِي رَجَبٍ مِنْهَا، وَاسْتَخْلَفَ عَلَى إِفْرِيقِيَّةَ ابْنَهُ عَبْدَ اللَّهِ بْنَ مُوسَى، وَعَبَرَ مُوسَى إِلَى طَارِقٍ فِي عَشَرَةِ آلَافٍ، فَتَلَقَّاهُ وَتَرَضَّاهُ، فَرَضِيَ عَنْهُ، وَقَبِلَ عُذْرَهُ، وَسَيَّرَهُ إِلَى طُلَيْطِلَةَ، وَهِيَ مِنْ عِظَامِ بِلَادِ الْأَنْدَلُسِ، وَهِيَ مِنْ قُرْطُبَةَ عَلَى عِشْرِينَ يَوْمًا، فَفَتَحَهَا وَأَصَابَ فِيهَا مَائِدَةَ سُلَيْمَانَ بْنِ دَاوُدَ، عَلَيْهِ السَّلَامُ، وَمَا فِيهَا مِنَ الذَّهَبِ وَالْجَوْهَرِ، وَاللَّهُ أَعْلَمُ بِهِ. قُلْتُ: لَمْ يَزِدْ عَلَى هَذَا، وَقَدْ ذَكَرْتُ فِي سَنَةِ اثْنَتَيْنِ وَتِسْعِينَ مِنْ فَتْحِ الْأَنْدَلُسِ وَدُخُولِ مُوسَى بْنِ نُصَيْرٍ إِلَى طَارِقٍ مَا فِيهِ كِفَايَةٌ، فَلَا حَاجَةَ إِلَى إِعَادَتِهِ، إِلَّا أَنَّ أَبَا جَعْفَرٍ قَدْ ذَكَرَ أَنَّ مُوسَى هُوَ الَّذِي سَيَّرَ طَارِقًا وَهُوَ بِالْأَنْدَلُسِ، فَفَتَحَ مَدِينَةَ طُلَيْطِلَةَ، وَالَّذِي ذَكَرَهُ أَهْلُ الْأَنْدَلُسِ فِي تَوَارِيخِهِمْ مَا تَقَدَّمَ ذِكْرُهُ.
✧ The conquest of Ṭulayṭilah in al-Andalus. In the year ninety-three, Mūsā b. Nuṣayr became angry with his mawlā Ṭāriq, so he marched to him in Rajab of that year, appointing his son ʿAbd Allāh b. Mūsā as his deputy over Ifrīqiyah. Mūsā crossed over to Ṭāriq with ten thousand men. Ṭāriq met him and sought to please him, so he became satisfied with him and accepted his excuse. He sent him to Ṭulayṭilah, one of the great cities of al-Andalus, twenty days' journey from Qurṭubah. He conquered it and obtained therein the table of Sulaymān b. Dāwūd ﷺ, with the gold and jewels it contained. Allah knows best about it. I say: He did not add anything beyond this. I have already mentioned in the year ninety-two regarding the conquest of al-Andalus and the entry of Mūsā b. Nuṣayr to Ṭāriq what is sufficient, so there is no need to repeat it. However, Abū Jaʿfar mentioned that Mūsā is the one who sent Ṭāriq while he was in al-Andalus, and he conquered the city of Ṭulayṭilah. But what the people of al-Andalus have mentioned in their histories is as previously stated.
Tarikh (al-Tabari) 2383No grade recorded
وَفِي سنة ثلاث وتسعين افْتَتَحَ مُحَمَّدُ بْنُ الْقَاسِمِ وَهُوَ ابْنُ عَمِّ الْحَجَّاجِ بْنِ يُوسُفَ مَدِينَةَ الدَّيْبُلِ وَغَيْرَهَا مِنْ بِلَادِ الْهِنْدِ، وَكَانَ قَدْ وَلَّاهُ الْحَجَّاجُ غَزْوَ الْهِنْدِ، وَعُمْرُهُ سَبْعَ عَشْرَةَ سَنَةً، فَسَارَ فِي الْجُيُوشِ فَلَقُوا الْمَلِكَ دَاهِرَ وَهُوَ مَلِكُ الْهِنْدِ فِي جَمْعٍ عَظِيمٍ، وَمَعَهُ سَبْعَةٌ وَعِشْرُونَ فِيلًا مُنْتَخَبَةً، فَاقْتَتَلُوا فَهَزَمَهُمُ اللَّهُ، وَهَرَبَ الْمَلِكُ دَاهِرُ، فَلَمَّا كَانَ اللَّيْلُ أَقْبَلَ الْمَلِكُ وَمَعَهُ خَلْقٌ كَثِيرٌ جِدًّا، فَأَحَاطُوا بِالْمُسْلِمِينَ، فَاقْتَتَلُوا قِتَالًا شَدِيدًا، فَقُتِلَ الْمَلِكُ دَاهِرُ وَغَالِبُ مَنْ مَعَهُ، وَتَبِعَ الْمُسْلِمُونَ مَنِ انْهَزَمَ مِنَ الْهُنُودِ فَقَتَلُوهُ، ثُمَّ سَارَ مُحَمَّدُ بْنُ الْقَاسِمِ فَافْتَتَحَ مَدِينَةَ الْكَيْرَجِ وَبَرَّهَا، وَرَجَعَ بِغَنَائِمَ كَثِيرَةٍ وَأَمْوَالٍ لَا تُحْصَى كَثْرَةً; مِنَ الْجَوَاهِرِ وَالذَّهَبِ وَغَيْرِ ذَلِكَ.
✧ In the year ninety-three, Muḥammad b. al-Qāsim, who was the cousin of al-Ḥajjāj b. Yūsuf, conquered the city of al-Daybul and other cities of the land of India. Al-Ḥajjāj had appointed him to lead the expedition to India when he was seventeen years old. He marched with the armies, and they met King Dāhir, the king of India, with a great gathering, and with him were twenty-seven select elephants. They fought, and Allah defeated them, and King Dāhir fled. When night came, the king advanced with a very large host, and they surrounded the Muslims. They fought a fierce battle, and King Dāhir was killed along with most of those with him. The Muslims pursued those of the Indians who fled and killed them. Then Muḥammad b. al-Qāsim marched and conquered the city of al-Kayraj and its land, and he returned with abundant spoils and countless wealth of jewels, gold, and other things.
Tarikh (al-Tabari) 2384No grade recorded
عَزْلِ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَنِ الْحِجَازِ وَفِي سنة ثلاث وتسعين عَزَلَ الْوَلِيدُ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ عَنْ إِمْرَةِ الْمَدِينَةِ، وَكَانَ سَبَبُ ذَلِكَ أَنَّ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ كَتَبَ إِلَى الْوَلِيدِ يُخْبِرُهُ عَنْ أَهْلِ الْعِرَاقِ أَنَّهُمْ فِي ضَيْمٍ وَضِيقٍ مَعَ الْحَجَّاجِ مِنْ ظُلْمِهِ وَغَشْمِهِ، فَسَمِعَ بِذَلِكَ الْحَجَّاجُ فَكَتَبَ إِلَى الْوَلِيدِ: إِنَّ عُمَرَ ضَعِيفٌ عَنْ إِمْرَةِ الْمَدِينَةِ، وَإِنَّ جَمَاعَةً مِنْ أَهْلِ الشَّرِّ مِنْ أَهْلِ الْعِرَاقِ قَدْ لَجَأُوا إِلَى الْمَدِينَةِ وَمَكَّةَ، وَهَذَا وَهْنٌ وَضَعْفٌ فِي الْوِلَايَةِ، فَاجْعَلْ عَلَى الْحَرَمَيْنِ مَنْ يَضْبِطُ أَمْرَهُمَا. فَوَلِّ عَلَى الْمَدِينَةِ عُثْمَانَ بْنَ حَيَّانَ، وَعَلَى مَكَّةَ خَالِدَ بْنَ عَبْدِ اللَّهِ الْقَسْرِيَّ، فَفَعَلَ مَا أَمَرَهُ بِهِ الْحَجَّاجُ، فَخَرَجَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ مِنَ الْمَدِينَةِ فِي شَوَّالٍ فَنَزَلَ السُّوَيْدَاءَ، وَقَدِمَ عُثْمَانُ بْنُ حَيَّانَ الْمَدِينَةَ لِلَيْلَتَيْنِ بَقِيَتَا مِنْ شَوَّالٍ مِنْ هَذِهِ السَّنَةِ. وقيل لَمَّا خَرَجَ عُمَرُ مِنَ الْمَدِينَةِ قَالَ: إِنِّي أَخَافُ أَنْ أَكُونَ مِمَّنْ نَفَتْهُ الْمَدِينَةُ، يَعْنِي بِذَلِكَ قَوْلَ رَسُولِ اللَّهِ، ﷺ: تَنْفِي خَبَثَهَا. وَكَانَ عَزْلُهُ عَنْهَا فِي شَعْبَانَ، وَلَمَّا قَدِمَ خَالِدٌ مَكَّةَ أَخْرَجَ مَنْ بِهَا مِنْ أَهْلِ الْعِرَاقِ كَرْهًا، وَتَهَدَّدَ مَنْ أَنْزَلَ عِرَاقِيًّا أَوْ أَجَّرَهُ دَارًا، وَاشْتَدَّ عَلَى أَهْلِ الْمَدِينَةِ وَعَسَفَهُمْ وَجَارَ فِيهِمْ، وَمَنَعَهُمْ مِنْ إِنْزَالِ عِرَاقِيٍّ، وَكَانُوا أَيَّامَ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ كُلُّ مَنْ خَافَ الْحَجَّاجَ لَجَأَ إِلَى مَكَّةَ وَالْمَدِينَةِ. ( وَقِيلَ: إِنَّمَا اسْتَعْمَلَ عَلَى الْمَدِينَةِ عُثْمَانَ بْنَ حَيَّانَ، وَقَدْ تَقَدَّمَ سَنَةَ إِحْدَى وَتِسْعِينَ وِلَايَةُ خَالِدٍ مَكَّةَ فِي قَوْلِ بَعْضِهِمْ.
✧ The dismissal of ʿUmar b. ʿAbd al-ʿAzīz from the Hijaz. In the year ninety-three, al-Walīd dismissed ʿUmar b. ʿAbd al-ʿAzīz from the governorship of Madinah. The reason for that was that ʿUmar b. ʿAbd al-ʿAzīz wrote to al-Walīd informing him about the people of Iraq, that they were suffering injustice and hardship under al-Ḥajjāj due to his oppression and tyranny. Al-Ḥajjāj heard of that, so he wrote to al-Walīd: 'ʿUmar is weak for the governorship of Madinah, and a group of the people of evil from the people of Iraq have taken refuge in Madinah and Makkah; this is weakness and feebleness in governance. So appoint over the two sanctuaries someone who can control their affairs. Appoint over Madinah ʿUthmān b. Ḥayyān, and over Makkah Khālid b. ʿAbd Allāh al-Qasrī.' So he did what al-Ḥajjāj had commanded him. ʿUmar b. ʿAbd al-ʿAzīz departed from Madinah in Shawwāl and alighted at al-Suwaydāʾ. ʿUthmān b. Ḥayyān arrived in Madinah with two nights remaining of Shawwāl of that year. It was said: When ʿUmar departed from Madinah, he said: 'I fear that I might be among those whom Madinah expels,' meaning thereby the saying of the Messenger of Allah ﷺ: 'It expels its filth.' His dismissal from it was in Shaʿbān. When Khālid arrived in Makkah, he expelled from it those of the people of Iraq who were there, forcibly, and he threatened anyone who lodged an Iraqi or rented him a house. He was harsh with the people of Madinah, treated them roughly, and oppressed them, and he prevented them from lodging any Iraqi. During the days of ʿUmar b. ʿAbd al-ʿAzīz, everyone who feared al-Ḥajjāj took refuge in Makkah and Madinah. (It was said: He only appointed over Madinah ʿUthmān b. Ḥayyān, and the governorship of Khālid over Makkah has already been mentioned in the year ninety-one according to the statement of some of them.)
Tarikh (al-Tabari) 2385No grade recorded
وَفِي هَذِهِ السَّنَةِ: حَجَّ بِالنَّاسِ عَبْدُ الْعَزِيزِ بْنُ الْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ، وَكَانَتِ الْعُمَّالُ عَلَى الْأَمْصَارِ عُمَّالَهَا فِي السَّنَةِ الَّتِي قَبْلَهَا إِلَّا الْمَدِينَةَ فَإِنَّ عُمَرَ وَلِيَهَا إِلَى شَعْبَانَ، وَعُثْمَانُ بْنُ حَيَّانَ وَلِيَهَا مِنْ شَعْبَانَ، وَيُقَالُ: قَدِمَهَا فِي سَنَةِ أَرْبَعٍ وَتِسْعِينَ.
✧ In this year: the people performed the pilgrimage under ʿAbd al-ʿAzīz b. al-Walīd b. ʿAbd al-Malik. The governors over the garrison cities were those of the preceding year, except Madinah: ʿUmar governed it until Shaʿbān, then ʿUthmān b. Ḥayyān governed it from Shaʿbān; and it is said: he arrived in it in the year ninety-four.
Tarikh (al-Tabari) 2386No grade recorded
إِيَاسُ بْنُ قَتَادَةَ التَّمِيمِيُّ إِيَاسُ بْنُ قَتَادَةَ التَّمِيمِيُّ، ابْنُ أُخْتِ الْأَحْنَفِ بْنِ قَيْسٍ: أَسْنَدَ عَنْ قَيْسِ بْنِ عَبَّادٍ، عَنْ أُبَيِّ بْنِ كَعْبٍ. وعَنْ سَلَمَةَ بْنِ عَلْقَمَةَ، قَالَ: اعْتِمَّ إِيَاسُ بْنُ قَتَادَةَ وَهُوَ يُرِيدُ بِشْرَ بْنَ مَرْوَانَ، فَنَظَرَ فِي الْمِرْآةِ فَإِذَا بِشَيْبَةٍ فِي ذَقَنِهِ، فَقَالَ: افْلِيهَا يَا جَارِيَةُ، فَفَلَتْهَا، فَإِذَا هِيَ بِشَيْبَةٍ أُخْرَى، فَقَالَ: انْظُرُوا مَنْ بِالْبَابِ مِنْ قَوْمِي فَادْخُلُوا عَلَيْهِ، فَقَالَ: يَا بَنِي تَمِيمٍ، إِنِّي كُنْتُ وَهَبْتُ لَكُمْ شَبِيبَتِي، فَهَبُوا لِي شَيْبَتِي، أَلَا أَرَانِي حَمِيرَ الْحَاجَاتِ وَهَذَا الْمَوْتُ يَقْرُبُ مِنِّي. ثُمَّ قَالَ: انْقُضِي الْعِمَامَةَ فَاعْتَزَلَ يُؤَذِّنُ لِقَوْمِهِ، وَيَعْبُدُ رَبَّهُ، وَلَمْ يَغَشْ سُلْطَانًا حَتَّى مَاتَ. زُرَارَةُ بْنُ أَوْفَى الْحَرَشِيُّ زُرَارَةُ بْنُ أَوْفَى الْحَرَشِيُّ، يُكَنَّى أَبَا حَاجِبٍ: أَسْنَدَ عَنْ أَبِي هُرَيْرَةَ، وَعِمْرَانَ، وَابْنِ عَبَّاسٍ. وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ فَجْأَةً. عن عَبْدُ الْوَاحِدِ بْنُ غِيَاثٍ، قَالَ: حَدَّثَنَا أَبُو خَبَّابٍ الْقَصَّارُ، قَالَ: صَلَّى بِنَا زُرَارَةُ بْنُ أَوْفَى الْفَجْرَ، فَلَمَّا بَلَغَ: فَإِذَا نُقِرَ فِي النَّاقُورِ شَهِقَ شَهْقَةً فَمَاتَ. عَبْدُ الرَّحْمَنِ بْنُ يَزِيدَ بْنِ جَارِيَةَ بْنِ عَامِرٍ الْأَنْصَارِيُّ عَبْدُ الرَّحْمَنِ بْنُ يَزِيدَ بْنِ جَارِيَةَ بْنِ عَامِرٍ الْأَنْصَارِيُّ: وَأُمُّهُ جَمِيلَةُ بِنْتُ ثَابِتِ بْنِ أَبِي الْأَقْلَحِ، وُلِدَ فِي عَهْدِ رَسُولِ اللَّهِ ﷺ. عُمَرُ بْنُ عَبْدِ اللَّهِ بْنِ أَبِي رَبِيعَةَ عُمَرُ بْنُ عَبْدِ اللَّهِ بْنِ أَبِي رَبِيعَةَ، وَاسْمُهُ حُذَيْفَةُ بْنُ الْمُغِيرَةِ بْنِ عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ مَخْزُومٍ، يُكَنَّى أَبَا الْخَطَّابِ: وَكَانَ أَبُو رَبِيعَةَ يُسَمَّى ذَا الرُّمْحَيْنِ، سُمِّي بِذَلِكَ لِطُولِهِ، كَأَنَّهُ يَمْشِي عَلَى رُمْحَيْنِ. وَقِيلَ: بَلْ قَاتَلَ فِي عُكَاظٍ بِرُمْحَيْنِ، فَسُمِّيَ بِذَلِكَ. وُلِدَ عُمَرُ لَيْلَةَ قُتِلَ عُمَرُ بْنُ الْخَطَّابِ، وَكَانَتْ أُمُّهُ وَأُمُّ إِخْوَتِهِ نَصْرَانِيَّةٌ. وَأَبُو جَهْلِ بْنِ هِشَامٍ عَمُّ أَبِيهِ، وَأُمُّ عُمَرَ بْنِ الْخَطَّابِ حَثْمَةُ بِنْتُ هِشَامِ بْنِ الْمُغِيرَةِ بِنْتُ عَمِّ أَبِيهِ، وَإِخْوَتُهُ عَبْدُ اللَّهِ، وَعَبْدُ الرَّحْمَنِ، وَالْحَارِثُ بَنُو عَبْدِ اللَّهِ بْنِ أَبِي رَبِيعَةَ. وَكَانَ أَخُوهُ عَبْدُ الرَّحْمَنِ تَزَوَّجَ بِنْتَ أَبِي بَكْرٍ الصِّدِّيقِ بَعْدَ طَلْحَةَ، وَوَلَدَتْ لَهُ، وَأَعْقَبَ الْحَارِثُ وَلَا عَقِبَ لِعُمَرَ. وَكَانَ عُمَرُ شَاعِرًا مَجِيدًا. رَوَى الزُّبَيْرُ بْنُ بَكَّارٍ، قَالَ: حَدَّثَنِي يَعْقُوبُ بْنُ أَبِي إِسْحَاقَ، قَالَ: كَانَتِ الْعَرَبُ تُقِرُّ لِقُرَيْشٍ بِالتَّقَدُّمِ فِي كُلِّ شَيْءٍ عَلَيْهَا إِلَّا فِي الشِّعْرِ، فَلَمَّا كَانَ عُمَرُ أَقَرَّتْ لَهُ الشُّعَرَاءُ بِالشِّعْرِ أَيْضًا. وَقَالَ ابْنُ جُرَيْجٍ: مَا دَخَلَ عَلَى الْعَوَاتِقِ فِي حِجَالِهِنَّ [شَيْءٌ] أَضَرَّ عَلَيْهِنَّ مِنْ شِعْرِ عُمَرَ بْنِ أَبِي رَبِيعَةَ. وَقَالَ هِشَامُ بْنُ عُرْوَةَ: لَا تُرْوُوا فَتَيَاتِكُمْ شِعْرَ عُمَرَ بْنِ أَبِي رَبِيعَةَ لَا يَتَوَرَّطْنَ فِي الزِّنَا تَوَرُّطًا. وَكَانَ كَثِيرَ التَّشْبِيبِ بِالنِّسَاءِ، قَلَّمَا يَرَى امْرَأَةً إِلَّا وَيَتَشَبَّبُ بِهَا تَشْبِيبَ عَاشِقٍ. وَكَانَ يُحِبُّ زِيَارَتَهُنَّ، وَيُكْثِرُ مُجَالَسَتَهُنَّ، فَمِمَّنْ شَبَّبَ بِهِنَّ سُكَيْنَةُ بِنْتُ الْحُسَيْنِ، فَقَالَ: قَالَتْ سُكَيْنَةُ وَالدُّمُوعُ ذَوَارِفُ مِنْهَا عَلَى الْخَدَّيْنِ وَالْجِلْبَابِ لَيْتَ الْمُغِيرِيُّ الَّذِي لَمْ أُجِزْهُ فِيمَا أَطَالَ تَصَيُّدِي وَطِلَابِي كَانَتْ تَرُدُّ لَنَا الْمُنَى أَيَّامَهُ أَوَّلًا تَلُومُ عَلَى هَوًى وَتَصَابِي أَسُكَيْنُ مَا مَاءُ الْفُرَاتِ وَطِيبِهِ مِنِّي عَلَى ظَمَأٍ وَحُبِّ شَرَابِ بِأَلَذَّ مِنْكِ وَقَدْ نَأَيْتِ وَقَلَّمَا تَرْعَى النِّسَاءُ أَمَانَةَ الْغُيَّابِ وَشَبَّبَ بِفَاطِمَةَ بِنْتِ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ، فَقَالَ: افْعَلِي بِالْأَسِيرِ إِحْدَى ثَلَاثٍ وَافْهَمِيهِنَّ ثُمَّ رُدِّي جَوَابِي اقْتُلِيهِ قَتْلًا سَرِيحًا مُرِيحًا لَا تَكُونِي عَلَيْهِ سَوْطَ عَذَابِي أَوِ اقْتَدِي فَإِنَّمَا النَّفْسُ بِالنَّفْسِ قَضَاءً مُفَصَّلًا فِي الْكِتَابِ أَوْصِلِيهِ وَصْلًا تَقَرُّ بِهِ الْعَيْنُ وَشَرُّ الْوِصَالِ وَصْلُ الْكِذَابِ فَأَعْطَتِ الَّذِي جَاءَهَا بِالْأَبْيَاتِ لِكُلِّ بَيْتٍ عَشَرَةَ دَنَانِيرَ. وَحَجَّ عَبْدُ الْمَلِكِ فَلَقِيَهُ عُمَرُ، فَقَالَ لَهُ عَبْدُ الْمَلِكِ: يَا فَاسِقُ، فَقَالَ: بِئْسَ تَحِيَّةُ ابْنِ الْعَمِّ عَلَى طُولِ السُّخْطِ، قَالَ: يَا فَاسِقُ، أَمَا إِنَّ قُرَيْشًا لَتَعْلَمُ أَنَّكَ أَطْوَلُهَا صَبْوَةً وَأَبْطَؤُهَا تَوْبَةً، أَلَسْتَ الْقَائِلَ. وَلَوْلَا أَنْ تُعَنِّفَنِي قُرَيْشٌ فَقَالَ النَّاصِحُ الْأَوْفَى الشَّقِيقُ لَقُلْتُ إِذَا الْتَقَيْنَا قَبِّلِينِي وَلَوْ كُنَّا عَلَى ظَهْرِ الطَّرِيقَ وَكَانَ أَخُوهُ الْحَارِثُ خَيِّرًا عَفِيفًا، فَعَاتَبَهُ يَوْمًا. قَالَ عُمَرُ: وَكُنْتُ عَلَى مِيعَادٍ مِنَ الثُّرَيَّا، فَرُحْتُ إِلَى الْمَسْجِدِ مَعَ الْمَغْرِبِ وَجَاءَتِ الثَّرِيَّا لِلْمِيعَادِ فَتَجِدُ الْحَارِثَ مُسْتَلْقِيًا عَلَى الْفِرَاشِ، فَأَلْقَتْ نَفْسَهَا عَلَيْهِ وَهِيَ لَا تَشُكُّ أَنَّهُ أَنَا، فَوَثَبَ وَقَالَ: مَنْ هَذِهِ؟ قِيلَ لَهُ: الثُّرَيَّا، قَالَ: مَا أَرَى عُمَرُ يَنْتَفِعُ بِوَعْظِنَا، فَلَمَّا جِئْتُ لِلْمِيعَادِ، قَالَ: وَيْحَكَ كِدْنَا نُفْتَنُ بَعْدَكَ، لَا وَاللَّهِ مَا شَعَرْتُ إِلَّا وَصَاحِبَتُكَ وَاقِعَةٌ عَلَيَّ، قُلْتُ: لَا تُمْسِكُ [النَّارَ] أَبَدًا، قَالَ: عَلَيْكَ لَعْنَةُ اللَّهِ وَعَلَيْهَا. فَلَمَّا تَزَوَّجَ سُهَيْلُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ الثُّرَيَّا، قَالَ عُمَرُ: أَيُّهَا الْمُنْكِحُ الثُّرَيَّا سُهَيْلًا عَمْرَكَ اللَّهُ كَيْفَ يَلْتَقِيَانِ هِيَ شَامِيَّةٌ إِذَا مَا اسْتَقَلَّتْ وَسُهَيْلٌ إِذَا اسْتَقَلَّ يَمَانِ وعَنْ أَبِي سُفْيَانَ بْنِ الْعَلَاءِ، قَالَ: لَمَّا بَصُرَتِ الثُّرِيَّا بِعُمَرَ بْنِ رَبِيعَةَ وَهُوَ يَطُوفُ حَوْلَ الْبَيْتِ فَتَنَكَّرَتْ وَفِي كَفِّهَا خَلُوقٌ، فَرَجَمَتْهُ فَأَثَّرَ الْخَلُوقُ فِي ثَوْبِهِ، فَجَعَلَ النَّاسُ يَقُولُونَ: يَا أَبَا الْخَطَّابِ، مَا هَذَا بِزِيِّ مُحْرِمٍ، فَأَنْشَأَ يَقُولُ: أَدْخَلَ اللَّهُ رَبَّ مُوسَى وَعِيسَى جَنَّةَ الْخُلْدِ مَنْ مَلَانِي خَلُوقَا مَسَحَتْ كَفَّهَا بِجَيْبِ قَمِيصِي حِينَ طُفْنَا بِالْبَيْتِ مَسْحًا رَفِيقَا فَقَالَ لَهُ عَبْدُ اللَّهِ بْنُ عُمَرَ: مِثْلُ هَذَا الْقَوْلِ تَقُولُ فِي هَذَا الْمَوْضِعِ، فَقَالَ: يَا أَبَا عَبْدِ الرَّحْمَنِ، قَدْ سَمِعْتَ مِنِّي مَا سَمِعْتَ، فَوَ رَبِّ هَذِهِ الْبِنْيَةِ مَا حَلَلْتُ إِزَارِي عَلَى حَرَامٍ قَطُّ. وَقَدْ رَوَى مُحَمَّدُ بْنُ الضِّحَاكِ: أَنَّ عُمَرَ بْنَ أَبِي رَبِيعَةَ لَمَّا مَرِضَ مَرَضَ الْمَوْتِ أَسِفَ عَلَيْهِ أَخُوهُ الْحَارِثُ، فَقَالَ عُمَرُ: يَا أَخِي إِنْ كَانَ أَسَفُكَ لِمَا سَمِعْتَ مِنْ قَوْلِي قُلْتُ لَهَا وَقَالَتْ لِي، فَكُلُّ مَمْلُوكٍ لِي حُرٌّ إِنْ كَانَ كَشَفْتُ فَرْجًا حَرَامًا قَطُّ، فَقَالَ الْحَارِثُ: الْحَمْدُ لِلَّهِ طَيَّبْتَ نَفْسِي، وَكَانَ لَهُ سَبْعُونَ عَبْدًا. وَقَدْ رُوِيَ عَنْهُ أَنَّهُ لَمَّا كَبِرَ حَلَفَ أَلَّا يَقُولَ بَيْتَ شِعْرٍ إِلَّا أَعْتَقَ رَقَبَةً. وَرَوَى الزُّبَيْرُ بْنُ بَكَّارٍ، عَنْ مُحَمَّدِ بْنِ الضِّحَاكِ، قَالَ: عَاشَ عُمَرُ بْنُ [أَبِي] رَبِيعَةَ ثَمَانِينَ سَنَةً فَتَكَ مِنْهَا أَرْبَعِينَ سَنَةً، وَنَسَكَ أَرْبَعِينَ سَنَةً. وَقَدْ رَوَى الزُّبَيْرُ بْنُ بَكَّارٍ، قَالَ: حَدَّثَنِي مُصْعَبُ بْنُ عُثْمَانَ: إِنَّ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ لَمَّا وَلِيَ الْخِلَافَةَ لَمْ تَكُنْ لَهُ هِمَّةٌ إِلَّا عُمَرُ بْنُ أَبِي رَبِيعَةَ وَالْأَحْوَصُ. فَكَتَبَ إِلَى عَامِلِهِ عَلَى الْمَدِينَةِ: إِنِّي قَدْ عَرَّفْتُ عُمَرَ وَالْأَحْوَصَ بِالْخُبْثِ وَالشَّرِّ، فَإِذَا أَتَاكَ كِتَابِي هَذَا فَاشْدُدْهُمَا وَاحْمِلْهُمَا إِلَيَّ - فَلَمَّا أَتَاهُ الْكِتَابُ حَمَلَهُمَا إِلَيْهِ فَأَقْبَلَ عَلَى عُمَرَ وَقَالَ: هِيهِ فَلَمْ أَرَ كَالتَّجْمِيزِ مَنْظَرَ نَاظِرٍ كَالرَّمْيِ، فَإِذَا لَمْ يَفْلِتِ النَّاسُ مِنْكَ فِي هَذِهِ الْأَيَّامِ فَمَتَى يُفْلِتُونَ، أَمَا وَاللَّهِ لَوْ أَهْمَمْتُ بِحَجْبِكَ لَمْ تَنْظُرْ إِلَى شَيْءٍ غَيْرَكَ، ثُمَّ أَمَرَ بِنَفْيِهِ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، أَوْ خَيْرٌ مِنْ ذَلِكَ، قَالَ: مَا هُوَ؟ قَالَ: أُعَاهِدُ اللَّهَ -عَزَّ وَجَلَّ- أَنْ لَا أَعُودَ لِمِثْلِ هَذَا الشِّعْرِ، وَلَا أَذْكُرُ النِّسَاءَ فِي شِعْرٍ، وَأُجَدِّدُ تَوْبَةً عَلَى يَدِكَ، قَالَ: أَنْ تَفْعَلَ؟ قَالَ: نَعَمْ. فَعَاهَدَ اللَّهَ عَلَى تَوْبَتِهِ وَخَلَّاهُ. ثُمَّ دَعَا بِالْأَحْوَصِ، فَقَالَ: مَنْ يَقُولُ: هِيَ اللَّهُ بَيْنِي وَبَيْنَ قَيِّمِهَا يَفِرُّ مِنِّي بِهَا وَأَتْبَعُهُ بَلِ اللَّهُ بَيْنَ قَيِّمِهَا وَبَيْنَكَ، ثُمَّ أَمَرَ بِنَفْيِهِ إِلَى دَهْلَكَ، فَلَمْ يَزَلْ بِهَا، فَسُئِلَ فِي رَدِّهِ، فَقَالَ: وَاللَّهِ لَا أَرُدُّهُ مَا كَانَ لِي سُلْطَانٌ. وَقَدِ اخْتَلَفُوا فِي سَبَبِ مَوْتِهِ عَلَى قَوْلَيْنِ: أَحَدُهُمَا: أَنَّ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ سَيَّرَهُ إِلَى دَهْلَكَ ثُمَّ غَزَا فِي الْبَحْرِ فَأُحْرِقَتِ السَّفِينَةُ الَّتِي كَانَ فِيهَا، فَاحْتَرَقَ هُوَ وَمَنْ كَانَ مَعَهُ. ذَكَرَهُ ابْنُ قُتَيْبَةَ. وَالثَّانِي: أَنَّهُ نَظَرَ إِلَى امْرَأَةٍ مُسْتَحْسَنَةٍ فِي الطَّوَافِ، فَكَلَّمَهَا فَلَمْ تُجِبْهُ، فَقَالَ لَهَا أَبْيَاتًا فَبَلَغَتْهَا، فَقِيلَ لَهَا: اذْكُرِيهَا لِزَوْجِكِ يُنْكِرُ عَلَيْهِ، فَقَالَتْ: كَلَّا، لَا أَشْكُوهَا إِلَّا إِلَى اللَّهِ فَقَالَتْ: اللَّهُمَّ إِنْ كَانَ نَوَّهَ بِاسْمِي ظَالِمًا فَاجْعَلْهُ طَعَامًا لِلرِّيحِ. فَضَرَبَ الدَّهْرُ ضَرْبَةً، فَغَدَا يَوْمًا عَلَى فَرَسٍ، فَهَبَّتِ الرِّيحُ، فَنَزَلَ إِلَى شَجَرَةٍ، فَخَدَشَهُ مِنْهَا غُصْنٌ فَدَمِيَ فَرُمِيَ فِيهِ. فَمَاتَ مِنْ ذَلِكَ. وَفِيهَا مَاتَ أَبُو الشَّعْثَاءِ جَابِرُ بْنُ زَيْدٍ. وَأَبُو الْعَالِيَةِ الْبَرَاءُ، وَاسْمُهُ زِيَادُ بْنُ فَيْرُوزَ، وَكَانَ مَوْلًى لِأَعْرَابِيَّةٍ مِنْ بَنِي رِيَاحٍ، وَلَيْسَ بِأَبِي الْعَالِيَةِ الرِّيَاحِيِّ، ذَاكَ كَانَ مَوْتُهُ سَنَةَ تِسْعِينَ. وَفِيهَا مَاتَ بِلَالُ بْنُ أَبِي الدَّرْدَاءِ الْأَنْصَارِيُّ قَاضِي دِمَشْقَ.
✧ Iyās b. Qatādah al-Tamīmī, the son of the sister of al-Aḥnaf b. Qays: He narrated from Qays b. ʿAbbād, from Ubayy b. Kaʿb. From Salamah b. ʿAlqamah, who said: Iyās b. Qatādah was putting on his turban, intending to visit Bishr b. Marwān, when he looked in the mirror and saw a white hair in his beard. He said: “Remove it, slave girl,” so she removed it, and then there was another white hair. He said: “See who is at the door from my people and bring them in.” Then he said: “O Banū Tamīm, I gave you my youth, so give me my old age. Do I not see myself as the donkey of needs, and this death is drawing near to me?” Then he said: “Take off the turban,” and he withdrew to call the prayer for his people and worship his Lord, and he did not visit any ruler until he died. Zurārah b. Awfā al-Ḥarashī, whose kunyah was Abū Ḥājib: He narrated from Abū Hurayrah, ʿImrān, and Ibn ʿAbbās. He died suddenly in this year. From ʿAbd al-Wāḥid b. Ghiyāth, who said: Abū Khabbāb al-Qaṣṣār narrated to us, saying: Zurārah b. Awfā led us in the dawn prayer, and when he reached “And when the trumpet is sounded” (Q 74:8), he gave a gasp and died. ʿAbd al-Raḥmān b. Yazīd b. Jāriyah b. ʿĀmir al-Anṣārī: His mother was Jamīlah bt. Thābit b. Abī al-Aqlaḥ. He was born during the lifetime of the Messenger of God ﷺ. ʿUmar b. ʿAbd Allāh b. Abī Rabīʿah, whose name was Ḥudhayfah b. al-Mughīrah b. ʿAbd Allāh b. ʿUmar b. Makhzūm, whose kunyah was Abū al-Khaṭṭāb: Abū Rabīʿah was called Dhū al-Rumḥayn (the one with two spears), so named because of his height, as if he walked on two spears. It is also said: Rather, he fought at ʿUkāẓ with two spears, so he was named that. ʿUmar was born on the night ʿUmar b. al-Khaṭṭāb was killed. His mother and the mother of his brothers were Christians. Abū Jahl b. Hishām was his father’s paternal uncle, and the mother of ʿUmar b. al-Khaṭṭāb was Ḥathmah bt. Hishām b. al-Mughīrah, the daughter of his father’s paternal cousin. His brothers were ʿAbd Allāh, ʿAbd al-Raḥmān, and al-Ḥārith, the sons of ʿAbd Allāh b. Abī Rabīʿah. His brother ʿAbd al-Raḥmān married the daughter of Abū Bakr al-Ṣiddīq after Ṭalḥah, and she bore him children. Al-Ḥārith left descendants, but ʿUmar left none. ʿUmar was an excellent poet. Al-Zubayr b. Bakkār narrated, saying: Yaʿqūb b. Abī Isḥāq narrated to me, saying: The Arabs used to concede to Quraysh precedence in everything except poetry. When ʿUmar appeared, the poets conceded poetry to him as well. Ibn Jurayj said: Nothing entered upon secluded maidens in their chambers more harmful to them than the poetry of ʿUmar b. Abī Rabīʿah. Hishām b. ʿUrwah said: Do not teach your young women the poetry of ʿUmar b. Abī Rabīʿah, lest they fall into fornication headlong. He was given to much amatory verse about women; he scarcely saw a woman without composing love poetry about her like a passionate lover. He loved visiting them and sitting with them often. Among those about whom he composed amatory verse was Sukaynah bt. al-Ḥusayn, and he said: Sukaynah said, while tears flowed from her onto her cheeks and outer garment: “Would that the Makhzūmī, whose pursuit of me and seeking I did not allow, had been the one to restore our hopes in his days. Or rather she blames me for passion and youthful folly. O Sukayn, the water of the Euphrates and its sweetness is not more delicious to me, thirsty and craving drink as I am, than you, now that you are distant—and rarely do women keep the trust of the absent.” He composed amatory verse about Fāṭimah bt. ʿAbd al-Malik b. Marwān, saying: “Do with the captive one of three things, understand them, then return my answer. Kill him with a swift, relieving killing; do not be a whip of torment upon him. Or take retaliation, for a soul is for a soul, a decree detailed in the Book. Or unite with him a union that pleases the eye, and the worst of unions is the lying union.” She gave the one who brought her the verses ten dinars for each verse. ʿAbd al-Malik performed the pilgrimage, and ʿUmar met him. ʿAbd al-Malik said to him: “O dissolute one!” He replied: “What a bad greeting from a cousin after long displeasure.” He said: “O dissolute one! Indeed Quraysh knows that you are the longest of them in youthful passion and the slowest to repent. Are you not the one who said: ‘Were it not that Quraysh would reproach me,’ said the most faithful, sincere adviser, my full brother, ‘I would say when we meet: kiss me, even if we were on the open road’?” His brother al-Ḥārith was virtuous and chaste, and one day he reproached him. ʿUmar said: “I had an appointment with al-Thurayyā, so I went to the mosque at sunset, and al-Thurayyā came for the appointment and found al-Ḥārith lying on his back on the bed. She threw herself upon him, not doubting that he was I. He jumped up and said: ‘Who is this?’ They told him: ‘Al-Thurayyā.’ He said: ‘I do not think ʿUmar benefits from our admonition.’ When I came for the appointment, he said: ‘Woe to you! We were almost tempted after you. By God, I was not aware until your companion was upon me.’ I said: ‘You will never withhold [the fire] forever.’ He said: ‘God’s curse be upon you and upon her.’” When Suhayl b. ʿAbd al-Raḥmān b. ʿAwf married al-Thurayyā, ʿUmar said: “O you who marry al-Thurayyā to Suhayl, may God grant you long life! How can the two meet? She is Syrian when she rises, and Suhayl, when he rises, is Yemeni.” From Abū Sufyān b. al-ʿAlāʾ, who said: When al-Thurayyā saw ʿUmar b. Abī Rabīʿah circumambulating the House, she disguised herself, and in her palm was khaluq perfume. She threw it at him, and the khaluq left a mark on his garment. People began saying: “O Abū al-Khaṭṭāb, this is not the attire of one in iḥrām.” So he began to say: “May the God of Moses and Jesus admit to the Garden of Eternity the one who smeared me with khaluq. She wiped her palm on the collar of my shirt when we circumambulated the House, a gentle wiping.” ʿAbd Allāh b. ʿUmar said to him: “Do you say such words in this place?” He replied: “O Abū ʿAbd al-Raḥmān, you have heard from me what you have heard. By the Lord of this structure, I have never loosened my waist-wrapper for anything forbidden.” Muḥammad b. al-Ḍaḥḥāk narrated: When ʿUmar b. Abī Rabīʿah fell ill with his final illness, his brother al-Ḥārith grieved over him. ʿUmar said: “O my brother, if your grief is because of what you heard of my saying ‘I said to her and she said to me,’ then every slave I own is free if I ever uncovered a forbidden private part.” Al-Ḥārith said: “Praise be to God, you have set my mind at rest.” He had seventy slaves. It is also narrated that when he grew old, he swore not to utter a line of poetry without freeing a slave. Al-Zubayr b. Bakkār narrated from Muḥammad b. al-Ḍaḥḥāk, who said: ʿUmar b. Abī Rabīʿah lived eighty years, of which he was dissolute for forty years and devout for forty years. Al-Zubayr b. Bakkār narrated, saying: Muṣʿab b. ʿUthmān narrated to me: When ʿUmar b. ʿAbd al-ʿAzīz assumed the caliphate, he had no concern except ʿUmar b. Abī Rabīʿah and al-Aḥwaṣ. He wrote to his governor in Madinah: “I have known ʿUmar and al-Aḥwaṣ for wickedness and evil. When this letter of mine reaches you, bind them and send them to me.” When the letter reached him, he sent them to him. He turned to ʿUmar and said: “Come now! I have not seen a sight like the hastening of a onlooker as the hastening of shooting. If people do not escape from you in these days, when will they escape? By God, if I resolved to veil you, you would not look at anything but yourself.” Then he ordered his banishment. ʿUmar said: “O Commander of the Faithful, or something better than that?” He said: “What is it?” He said: “I covenant with God—mighty and majestic—not to return to such poetry, and not to mention women in poetry, and I renew my repentance at your hand.” He said: “Will you do that?” He said: “Yes.” So he covenanted with God upon his repentance, and he released him. Then he summoned al-Aḥwaṣ and said: “Who is the one who says: ‘God is between me and her guardian; he flees from me with her, and I pursue him’? Rather, God is between her guardian and you.” Then he ordered his banishment to Dahlak, and he remained there. Later he was asked to bring him back, and he said: “By God, I will not bring him back as long as I have authority.” They differed about the cause of his death, with two accounts. One is that ʿUmar b. ʿAbd al-ʿAzīz sent him to Dahlak, then he went on a naval expedition and the ship he was on burned, and he and those with him were burned. This was mentioned by Ibn Qutaybah. The second is that he looked at a beautiful woman during the circumambulation and spoke to her, but she did not answer him. He recited some verses to her, and they reached her. It was said to her: “Mention them to your husband so that he may reproach him.” She said: “No, I will not complain of them except to God.” She said: “O God, if he has publicized my name unjustly, make him food for the wind.” Then fate struck, and one day he went out on a horse, and the wind blew, so he dismounted under a tree, and a branch scratched him and he bled, and it was thrown at him, and he died from that. In this year died Abū al-Shaʿthāʾ Jābir b. Zayd. And Abū al-ʿĀliyah al-Barāʾ, whose name was Ziyād b. Fayrūz, a client of a Bedouin woman of Banū Riyāḥ. He is not Abū al-ʿĀliyah al-Riyāḥī; that one died in the year ninety. In this year also died Bilāl b. Abī al-Dardāʾ al-Anṣārī, the judge of Damascus.
Tarikh (al-Tabari) 2387No grade recorded
وفي سَنَةُ أَرْبَعٍ وَتِسْعِينَ غَزَا الْعَبَّاسُ بْنُ الْوَلِيدِ أَرْضَ الرُّومِ، فَقِيلَ: إِنَّهُ فَتَحَ أَنْطَالِيَةَ. وَغَزَا أَخُوهُ عَبْدُ الْعَزِيزِ بْنُ الْوَلِيدِ فَبَلَغَ غَزَالَةَ، وَبَلَغَ الْوَلِيدُ بْنُ هِشَامٍ الْمُعَيْطِيُّ أَرْضَ بُرْجِ الْحَمَامِ، وَبَلَغَ يَزِيدُ بْنُ أَبِي كَبْشَةَ أَرْضَ سُورِيَّةَ.
✧ In the year ninety-four Al-ʿAbbās b. al-Walīd raided the land of the Byzantines, and it is said that he conquered Anṭāliya. His brother ʿAbd al-ʿAzīz b. al-Walīd raided and reached Ghazāla, al-Walīd b. Hishām al-Muʿayṭī reached the land of Burj al-Ḥamām, and Yazīd b. Abī Kabsha reached the land of Sūriya.
Tarikh (al-Tabari) 2388No grade recorded
وفي سَنَةُ أَرْبَعٍ وَتِسْعِينَ كَانَتِ الرَّجْفَةُ بِالشَّامِ. وَفِيهَا افْتَتَحَ مَسْلَمَةُ بْنُ عَبْدِ الْمَلِكِ سَنْدَرَةَ مِنْ أَرْضِ الرُّومِ . وَفِيهَا فَتَحَ اللَّهُ عَلَى الْإِسْلَامِ فُتُوحَاتٍ عَظِيمَةً فِي دَوْلَةِ الْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ، عَلَى يَدَيْ أَوْلَادِهِ وَأَقْرِبَائِهِ وَأُمَرَائِهِ، حَتَّى عَادَ الْجِهَادُ شَبِيهًا بِأَيَّامِ عُمَرَ بْنِ الْخَطَّابِ ؓ. وَفِيهَا افْتَتَحَ الْقَاسِمُ بْنُ مُحَمَّدٍ الثَّقَفِيُّ أَرْضَ الْهِنْدِ، وَغَنِمَ أَمْوَالًا لَا تُعَدُّ وَلَا تُوصَفُ، وَقَدْ وَرَدَ فِي غَزْوِ الْهِنْدِ حَدِيثٌ رَوَاهُ الْحَافِظُ ابْنُ عَسَاكِرَ وَغَيْرُهُ. وَفِيهَا كَانَتِ الزَّلَازِلُ بِالشَّامِ، وَدَامَتْ أَرْبَعِينَ يَوْمًا، فَخَرَّبَتِ الْبِلَادَ، وَكَانَ عِظَمُ ذَلِكَ فِي أَنْطَاكِيَّةَ. وَفِيهَا: أَخَذَ عُثْمَانُ بْنُ حَيَّانَ أَمِيرُ الْمَدِينَةِ جَمَاعَةً مِنَ الْخَوَارِجِ فَقَتَلَهُمْ، وَبَعَثَ بِبَعْضِهِمْ فِي جَوَامِعِ إِلَى الْحَجَّاجِ، وَنَادَى: بَرِئَتِ الذِّمَّةُ مِمَّنْ آوَى عِرَاقِيًّا.
✧ In the year ninety-four occurred the earthquake in Syria. And in it Maslama b. ʿAbd al-Malik conquered Sandra from the land of the Byzantines. And in it God granted to Islam great conquests in the reign of al-Walīd b. ʿAbd al-Malik, at the hands of his sons, relatives, and commanders, until the jihād became like the days of ʿUmar b. al-Khaṭṭāb ؓ. And in it al-Qāsim b. Muḥammad al-Thaqafī conquered the land of India, and gained spoils that cannot be counted or described. Concerning the expedition to India a ḥadīth has been related, narrated by al-Ḥāfiẓ Ibn ʿAsākir and others. And in it there were earthquakes in Syria, lasting forty days, which destroyed the cities; the greatest of that was in Antioch. And in it: ʿUthmān b. Ḥayyān, governor of Madinah, took a group of the Kharijites and killed them, and sent some of them in chains to al-Ḥajjāj, and proclaimed: "The protection is renounced for whoever shelters an Iraqi."
Tarikh (al-Tabari) 2389No grade recorded
غَزْوَةِ الشَّاشِ وَفَرْغَانَةَ وفي سَنَةُ أَرْبَعٍ وَتِسْعِينَ غَزَا قُتَيْبَةُ بْنُ مُسْلِمٍ الشَّاشَ وَفَرْغَانَةَ حَتَّى بَلَغَ خُجَنْدَةَ ، وَكَاشَانَ مَدِينَتَيْ فَرْغَانَةَ، وَذَلِكَ بَعْدَ فَرَاغِهِ مِنَ الصُّغْدِ، وَفَتْحِ سَمَرْقَنْدَ، ثُمَّ خَاضَ تِلْكَ الْبِلَادَ يَفْتَحُ فِيهَا حَتَّى وَصَلَ إِلَى كَابُلَ، فَحَاصَرَهَا وَافْتَتَحَهَا، وَقَدْ لَقِيَهُ الْمُشْرِكُونَ فِي جُمُوعٍ هَائِلَةٍ مِنَ التُّرْكِ فَقَاتَلَهُمْ قُتَيْبَةُ عِنْدَ خُجَنْدَةَ مِرَارًا. كُلُّ ذَلِكَ يَكُونُ الظَّفَرُ لَهُ. قَالَ ابْنُ جَرِيرٍ: وَقَدْ قَالَ سَحْبَانُ وَائِلٍ يَذْكُرُ قِتَالَهُمْ بِخُجَنْدَةَ: فَسَلِ الْفَوَارِسَ فِي خُجَنْ دَةَ تَحْتَ مُرْهَفَةِ الْعَوَالِي هَلْ كُنْتُ أَجْمَعُهُمْ إِذَا هُزِمُوا وَأُقْدِمُ فِي قِتَالِي أَمْ كُنْتُ أَضْرِبُ هَامَّةَ الْ عَاتِي وَأَصْبِرُ لِلنِّزَالِ هَذَا وَأَنْتِ قَرِيعُ قَيْ سٍ كُلِّهَا ضَخْمُ النَّوَالِ وَفَضَلْتَ قَيْسًا فِي النَّدَى وَأَبُوكَ فِي الْحِجَجِ الْخَوَالِي تَمَّتْ مُرُوءَتُكُمْ وَنَا غَى عِزُّكُمْ غُلْبَ الْجِبَالِ وَلَقَدْ تَبَيَّنَ عَدْلُ حُكْ مِكَ فِيهِمُ فِي كُلِّ مَالِ هَكَذَا ذَكَرَ ابْنُ جَرِيرٍ أَنَّ هَذَا مِنْ شِعْرِ سَحْبَانَ وَائِلٍ فِي هَذِهِ الْغَزْوَةِ. وَقَدْ ذَكَرْنَا مَا أَوْرَدَهُ ابْنُ الْجَوْزِيِّ فِي مُنْتَظَمِهِ; أَنَّ سَحْبَانَ مَاتَ فِي خِلَافَةِ مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ بَعْدَ الْخَمْسِينَ، فَاللَّهُ أَعْلَمُ.
✧ The Expedition to al-Shāsh and Farghānah In the year ninety-four, Qutaybah b. Muslim raided al-Shāsh and Farghānah until he reached Khujandah, and Kāshān, the two cities of Farghānah. That was after he had finished with al-Ṣughd and the conquest of Samarqand. Then he plunged into those lands, conquering in them until he reached Kābul. He besieged it and conquered it. The polytheists met him in huge gatherings of Turks, and Qutaybah fought them at Khujandah several times. In all of that, victory was his. Ibn Jarīr said: Saḥbān Wāʾil said, mentioning their fighting at Khujandah: Ask the horsemen at Khujan- dah, beneath the sharpened spearheads: Was I gathering them when they were routed, and advancing in my fighting? Or was I striking the crown of the rebellious one, and enduring the duels? This, while you are the paramount of Qays, all of it, great in bounty. And you surpassed Qays in generosity, and your father in the bygone pilgrimages. Your manliness was perfected, and your might vied with the mountain peaks. And the justice of your judgment among them became clear in every matter. Thus Ibn Jarīr mentioned that this is from the poetry of Saḥbān Wāʾil concerning this expedition. We have mentioned what Ibn al-Jawzī cited in his Muntaẓam: that Saḥbān died during the caliphate of Muʿāwiyah b. Abī Sufyān after the fifties, so God knows best.
Tarikh (al-Tabari) 2390No grade recorded
قَتْلِ سَعِيدِ بْنِ جُبَيْرٍ قَالَ ابْنُ جَرِيرٍ: وَفِي سَنَةُ أَرْبَعٍ وَتِسْعِينَ قَتَلَ الْحَجَّاجُ بْنُ يُوسُفَ سَعِيدَ بْنَ جُبَيْرٍ، وَكَانَ سَبَبُ ذَلِكَ أَنَّ الْحَجَّاجَ كَانَ قَدْ جَعَلَهُ عَلَى نَفَقَاتِ الْجُنْدِ حِينَ بَعَثَهُ مَعَ عَبْدِ الرَّحْمَنِ بْنِ مُحَمَّدِ بْنِ الْأَشْعَثِ إِلَى قِتَالِ رُتْبِيلَ، فَلَمَّا خَلَعَهُ ابْنُ الْأَشْعَثِ خَلَعَهُ مَعَهُ سَعِيدُ بْنُ جُبَيْرٍ، فَلَمَّا ظَفِرَ الْحَجَّاجُ بِابْنِ الْأَشْعَثِ وَأَصْحَابِهِ هَرَبَ سَعِيدُ بْنُ جُبَيْرٍ إِلَى أَصْبَهَانَ، فَكَتَبَ الْحَجَّاجُ إِلَى نَائِبِهَا أَنْ يَبْعَثَهُ إِلَيْهِ، فَلَمَّا سَمِعَ بِذَلِكَ سَعِيدٌ هَرَبَ مِنْهَا، ثُمَّ كَانَ يَعْتَمِرُ فِي كُلِّ سَنَةٍ وَيَحُجُّ، ثُمَّ إِنَّهُ لَجَأَ إِلَى مَكَّةَ فَأَقَامَ بِهَا إِلَى أَنْ وَلِيَهَا خَالِدُ بْنُ عَبْدِ اللَّهِ الْقَسْرِيُّ، فَأَشَارَ مَنْ أَشَارَ عَلَى سَعِيدٍ بِالْهَرَبِ مِنْهَا، فَقَالَ سَعِيدٌ: وَاللَّهِ لَقَدِ اسْتَحْيَيْتُ مِنَ اللَّهِ، مِمَّ أَفِرُّ وَلَا مَفَرَّ مِنْ قَدَرِهِ؟! وَتَوَلَّى عَلَى الْمَدِينَةِ عُثْمَانُ بْنُ حَيَّانَ بَدَلَ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ، فَجَعَلَ يَبْعَثُ مَنْ بِالْمَدِينَةِ مِنْ أَصْحَابِ ابْنِ الْأَشْعَثِ مِنْ أَهْلِ الْعِرَاقِ إِلَى الْحَجَّاجِ فِي الْقُيُودِ، فَتَعَلَّمَ مِنْهُ خَالِدُ بْنُ عَبْدِ اللَّهِ الْقَسْرِيُّ، فَعَيَّنَ مَنْ عِنْدَهُ مِنْ مَكَّةَ سَعِيدَ بْنَ جُبَيْرٍ، وَعَطَاءَ بْنَ أَبِي رَبَاحٍ، وَمُجَاهِدَ بْنَ جَبْرٍ، وَعَمْرَو بْنَ دِينَارٍ، وَطَلْقَ بْنَ حَبِيبٍ. وَيُقَالُ: إِنَّ الْحَجَّاجَ كَتَبَ إِلَى الْوَلِيدِ يُخْبِرُهُ أَنَّ بِمَكَّةَ أَقْوَامًا مِنْ أَهْلِ الشِّقَاقِ، فَبَعَثَ خَالِدٌ بِهَؤُلَاءِ إِلَيْهِ، ثُمَّ عَفَا عَنْ عَطَاءٍ، وَعَمْرِو بْنِ دِينَارٍ; لِأَنَّهُمَا مِنْ أَهْلِ مَكَّةَ، وَبَعَثَ بِأُولَئِكَ الثَّلَاثَةِ، فَأَمَّا طَلْقٌ فَمَاتَ فِي الطَّرِيقِ قَبْلَ أَنْ يَصِلَ، وَأَمَّا مُجَاهِدٌ فَحُبِسَ حَتَّى مَاتَ الْحَجَّاجُ. وكَانَ سَيْرُهُمْ مَعَ حَرَسَيْنِ، فَانْطَلَقَ أَحَدُهُمَا لِحَاجَةٍ وَبَقِيَ الْآخَرُ، فَقَالَ لِسَعِيدٍ، وَقَدِ اسْتَيْقَظَ مِنْ نَوْمِهِ لَيْلًا: يَا سَعِيدُ، إِنِّي أَبْرَأُ إِلَى اللَّهِ مِنْ دَمِكَ، إِنِّي رَأَيْتُ فِي مَنَامِي، فَقِيلَ لِي: وَيْلَكَ ! تَبَرَّأْ مِنْ دَمِ سَعِيدِ بْنِ جُبَيْرٍ ! فَاذْهَبْ حَيْثُ شِئْتَ فَإِنِّي لَا أَطْلُبُكَ. فَأَبَى سَعِيدٌ، فَرَأَى ذَلِكَ الْحَرَسُ مِثْلَ تِلْكَ الرُّؤْيَا ثَلَاثًا، وَيَأْذَنُ لِسَعِيدٍ فِي الذَّهَابِ وَهُوَ لَا يَفْعَلُ. فَقَدِمُوا بِهِ الْكُوفَةَ، فَأُنْزِلَ فِي دَارِهِ، وَأَتَاهُ قُرَّاءُ الْكُوفَةِ، فَجَعَلَ يُحَدِّثُهُمْ وَهُوَ يَضْحَكُ وَبُنَيَّةٌ لَهُ فِي حِجْرِهِ، فَلَمَّا نَظَرَتْ إِلَى الْقَيْدِ فِي رِجْلِهِ بَكَتْ، ثُمَّ أَدْخَلُوهُ عَلَى الْحَجَّاجِ بعث سعيد بن جبير على الحجاج فَلَمَّا وَقَفَ بَيْنَ يَدَيِ الْحَجَّاجِ قَالَ لَهُ: يَا سَعِيدُ، أَلَمْ أُشْرِكْكَ فِي أَمَانَتِي؟ أَلَمْ أَسْتَعْمِلْكَ؟ أَلَمْ أَفْعَلْ، أَلَمْ أَفْعَلْ؟ كُلُّ ذَلِكَ يَقُولُ: نَعَمْ. حَتَّى ظَنَّ مَنْ عِنْدَهُ أَنَّهُ سَيُخْلِي سَبِيلَهُ حَتَّى قَالَ لَهُ: فَمَا حَمَلَكَ عَلَى أَنْ خَرَجْتَ عَلَيَّ، وَخَلَعْتَ بَيْعَةَ أَمِيرِ الْمُؤْمِنِينَ؟ فَقَالَ سَعِيدٌ: إِنَّ ابْنَ الْأَشْعَثِ أَخَذَ مِنِّي الْبَيْعَةَ عَلَى ذَلِكَ، وَعَزَمَ عَلَيَّ. فَغَضِبَ عِنْدَ ذَلِكَ الْحَجَّاجُ غَضَبًا شَدِيدًا، وَانْتَفَخَ حَتَّى سَقَطَ أَحَدُ طَرَفَيْ رِدَائِهِ عَنْ مَنْكِبِهِ، وَقَالَ لَهُ: وَيْحَكَ، أَلَمْ أَقْدَمْ مَكَّةَ فَقَتَلْتُ ابْنَ الزُّبَيْرِ وَأَخَذْتُ بَيْعَةَ أَهْلِهَا، وَأَخَذْتُ بَيْعَتَكَ لِأَمِيرِ الْمُؤْمِنِينَ عَبْدِ الْمَلِكِ؟ قَالَ: بَلَى. قَالَ: ثُمَّ قَدِمْتُ الْكُوفَةَ وَالِيًا عَلَى الْعِرَاقِ فَجَدَّدْتُ لِأَمِيرِ الْمُؤْمِنِينَ الْبَيْعَةَ، فَأَخَذْتُ بَيْعَتَكَ لَهُ ثَانِيَةً؟ قَالَ: بَلَى. قَالَ: فَتَنْكُثُ بَيْعَتَيْنِ لِأَمِيرِ الْمُؤْمِنِينَ، وَتَفِي بِوَاحِدَةٍ لِلْحَائِكِ ابْنِ الْحَائِكِ؟ يَا حَرَسِيُّ اضْرِبْ عُنُقَهُ. قَالَ: فَضُرِبَتْ عُنُقُهُ، فَنَدَرَ رَأْسُهُ، عَلَيْهِ لَاطِئَةٌ صَغِيرَةٌ بَيْضَاءُ. وَقَالَ الْوَاقِدِيُّ: لَمَّا أُوقِفَ سَعِيدُ بْنُ جُبَيْرٍ قُدَّامَ الْحَجَّاجِ، قَالَ: يَا شَقِيُّ بْنَ كُسَيْرٍ، أَمَا قَدِمْتُ الْكُوفَةَ فَجَعَلْتُكَ إِمَامًا؟ قَالَ: بَلَى. قَالَ: أَمَا وَلَّيْتُكَ الْقَضَاءَ، فَضَجَّ أَهْلُ الْكُوفَةِ: إِنَّهُ لَا يَصْلُحُ لِلْقَضَاءِ إِلَّا عَرَبِيٌّ. فَجَعَلْتُ أَبَا بُرْدَةَ، وَأَمَّرْتُهُ أَنْ لَا يَقْطَعَ أَمْرًا دُونَكَ؟ قَالَ: بَلَى. قَالَ: أَمَا أَعْطَيْتُكَ مِائَةَ أَلْفٍ تُفَرِّقُهَا عَلَى أَهْلِ الْحَاجَةِ؟ قَالَ: بَلَى. قَالَ: فَمَا أَخْرَجَكَ عَلَيَّ؟ قَالَ: بَيْعَةٌ كَانَتْ فِي عُنُقِي لِابْنِ الْأَشْعَثِ. فَغَضِبَ الْحَجَّاجُ، وَقَالَ: أَمَا كَانَتْ بَيْعَةُ أَمِيرِ الْمُؤْمِنِينَ فِي عُنُقِكَ مِنْ قَبْلُ؟ ثُمَّ قَالَ: أَكَفَرْتَ إِذْ خَرَجْتَ عَلَيَّ؟ قَالَ: مَا كَفَرْتُ مُنْذُ آمَنْتُ. فَقَالَ: اخْتَرْ أَيَّ قِتْلَةٍ أَقْتُلُكَ. فَقَالَ: اخْتَرْ أَنْتَ، فَإِنَّ الْقِصَاصَ أَمَامَكَ. فَقَالَ الْحَجَّاجُ: يَا حَرَسِيُّ، اضْرِبْ عُنُقَهُ. وَذَلِكَ فِي رَمَضَانَ سَنَةَ خَمْسٍ وَتِسْعِينَ بِوَاسِطٍ، وَقَبْرُهُ ظَاهِرٌ يُزَارُ. وَلَمَّا قَتَلَهُ خَرَجَ مِنْهُ دَمٌ كَثِيرٌ حَتَّى رَاعَ الْحَجَّاجَ، فَدَعَا طَبِيبًا، فَسَأَلَهُ عَنْ ذَلِكَ، فَقَالَ: إِنَّكَ قَتَلْتَهُ وَنَفْسُهُ مَعَهُ، وَقَلْبُهُ حَاضِرٌ. وَقِيلَ: إِنَّ الْحَجَّاجَ رُئِيَ فِي الْمَنَامِ، فَقِيلَ لَهُ: مَا فَعَلَ اللَّهُ بِكَ؟ فَقَالَ: قَتَلَنِي بِكُلِّ رَجُلٍ قَتَلْتُهُ قَتْلَةً، وَقَتَلَنِي بِسَعِيدِ بْنِ جُبَيْرٍ اثْنَتَيْنِ وَسَبْعِينَ قَتْلَةً. وَاللَّهُ أَعْلَمُ. قَالَ ابْنُ جَرِيرٍ فَحُدِّثْتُ عَنْ أَبِي غَسَّانَ مَالِكِ بْنِ إِسْمَاعِيلَ قَالَ: سَمِعْتُ خَلَفَ بْنَ خَلِيفَةَ يَذْكُرُ عَنْ رَجُلٍ، قَالَ: لَمَّا قَتَلَ الْحَجَّاجُ سَعِيدَ بْنَ جُبَيْرٍ فَنَدَرَ رَأْسُهُ هَلَّلَ ثَلَاثًا مَرَّةً يُفْصِحُ بِهَا، وَفِي الثِّنْتَيْنِ يَقُولُ مِثْلَ ذَلِكَ لَا يُفْصِحُ بِهَا. وَذَكَرَ أَبُو بَكْرٍ الْبَاهِلِيُّ قَالَ: سَمِعْتُ أَنَسَ بْنَ أَبِي شَيْخٍ يَقُولُ: لَمَّا أُتِيَ الْحَجَّاجُ بِسَعِيدِ بْنِ جُبَيْرٍ قَالَ: لُعِنَ ابْنُ النَّصْرَانِيَّةِ يَعْنِي خَالِدًا الْقَسْرِيَّ، وَكَانَ هُوَ الَّذِي أَرْسَلَ بِهِ مِنْ مَكَّةَ أَمَا كُنْتُ أَعْرِفُ مَكَانَهُ؟! بَلَى وَاللَّهِ، وَالْبَيْتَ الَّذِي هُوَ فِيهِ بِمَكَّةَ. ثُمَّ أَقْبَلَ عَلَيْهِ، فَقَالَ: يَا سَعِيدُ، مَا أَخْرَجَكَ عَلَيَّ؟ فَقَالَ أَصْلَحَ اللَّهُ الْأَمِيرَ، أَنَا امْرُؤٌ مِنَ الْمُسْلِمِينَ يُخْطِئُ مَرَّةً، وَيُصِيبُ أُخْرَى. فَطَابَتْ نَفْسُ الْحَجَّاجِ، وَانْطَلَقَ وَجْهُهُ، وَرَجَا الْحَجَّاجُ أَنْ يَتَخَلَّصَ مِنْ أَمْرِهِ، ثُمَّ عَاوَدَهُ فِي شَيْءٍ فَقَالَ سَعِيدٌ: إِنَّمَا كَانَتْ بَيْعَةٌ فِي عُنُقِي. فَغَضِبَ عِنْدَ ذَلِكَ الْحَجَّاجُ، فَكَانَ مَا كَانَ مِنْ قَتْلِهِ. وَذَكَرَ عَتَّابُ بْنُ بَشِيرٍ عَنْ سَالِمٍ الْأَفْطَسِ قَالَ: أُتِيَ الْحَجَّاجُ بِسَعِيدِ بْنِ جُبَيْرٍ، وَهُوَ يُرِيدُ الرُّكُوبَ، وَقَدْ وَضَعَ إِحْدَى رِجْلَيْهِ فِي الْغَرْزِ، فَقَالَ: وَاللَّهِ لَا أَرْكَبُ حَتَّى تَتَبَوَّأَ مَقْعَدَكَ مِنَ النَّارِ، اضْرِبُوا عُنُقَهُ. فَضُرِبَتْ عُنُقُهُ، قَالَ: وَالْتَبَسَ الْحَجَّاجُ فِي عَقْلِهِ مَكَانَهُ، فَجَعَلَ يَقُولُ: قُيُودَنَا قُيُودَنَا. فَظَنُّوا أَنَّهُ يُرِيدُ الْقُيُودَ الَّتِي عَلَى سَعِيدٍ، فَقَطَعُوا رِجْلَيْهِ مِنْ أَنْصَافِ سَاقَيْهِ، وَأَخَذُوا الْقُيُودَ. وَقَالَ مُحَمَّدُ بْنُ حَاتِمٍ: بسنده عَنْ هِلَالِ بْنِ خَبَّابٍ قَالَ: جِيءَ بِسَعِيدِ بْنِ جُبَيْرٍ إِلَى الْحَجَّاجِ فَقَالَ: كَتَبْتَ إِلَى مُصْعَبِ بْنِ الزُّبَيْرِ؟ فَقَالَ: بَلْ كَتَبَ إِلَيَّ مُصْعَبٌ. قَالَ: وَاللَّهِ لَأَقْتُلَنَّكَ. قَالَ: إِنِّي إِذًا لَسَعِيدٌ كَمَا سَمَّتْنِي أُمِّي. قَالَ: فَقَتَلَهُ. فَلَمْ يَلْبَثِ الْحَجَّاجُ بَعْدَهُ إِلَّا أَرْبَعِينَ يَوْمًا، فَكَانَ إِذَا نَامَ يَرَاهُ فِي الْمَنَامِ يَأْخُذُ بِمَجَامِعِ ثَوْبِهِ، وَيَقُولُ: يَا عَدُوَّ اللَّهِ فِيمَ قَتَلْتَنِي؟ فَيَقُولُ الْحَجَّاجُ: مَا لِي وَلِسَعِيدِ بْنِ جُبَيْرٍ، مَا لِي وَلِسَعِيدِ بْنِ جُبَيْرٍ؟ ! قَالَ ابْنُ خَلِّكَانَ: كَانَ سَعِيدُ بْنُ جُبَيْرِ بْنِ هِشَامِ الْأَسَدِيُّ، مَوْلَى بَنِي وَالِبَةَ كُوفِيًّا، أَحَدَ الْأَعْلَامِ مِنَ التَّابِعِينَ، وَكَانَ أَسْوَدَ اللَّوْنِ، وَكَانَ لَا يَكْتُبُ عَلَى الْفُتْيَا، فَلَمَّا عَمِيَ ابْنُ عَبَّاسٍ كَتَبَ، فَغَضِبَ ابْنُ عَبَّاسٍ مِنْ ذَلِكَ. وَذَكَرَ مَقْتَلَهُ كَنَحْوِ مَا تَقَدَّمَ، وَذَكَرَ أَنَّهُ كَانَ فِي شَعْبَانَ، وَأَنَّ الْحَجَّاجَ مَاتَ بَعْدَهُ فِي رَمَضَانَ، وَقِيلَ: بِسِتَّةِ أَشْهُرٍ. وَذُكِرَ عَنِ الْإِمَامِ أَحْمَدَ بْنِ حَنْبَلٍ أَنَّهُ قَالَ: قُتِلَ سَعِيدُ بْنُ جُبَيْرٍ وَمَا عَلَى وَجْهِ الْأَرْضِ أَحَدٌ إِلَّا وَهُوَ مُحْتَاجٌ أَوْ قَالَ: مُفْتَقِرٌ إِلَى عِلْمِهِ. وَيُقَالُ إِنَّ الْحَجَّاجَ لَمْ يُسَلَّطْ بَعْدَهُ عَلَى أَحَدٍ.. سنة الفقهاء قَالَ ابْنُ جَرِيرٍ: وَكَانَ يُقَالُ لِهَذِهِ السَّنَةِ: سَنَةُ الْفُقَهَاءِ; لِأَنَّهُ مَاتَ فِيهَا عَامَّةُ فُقَهَاءِ الْمَدِينَةِ; مَاتَ فِي أَوَّلِهَا عَلِيُّ بْنُ الْحُسَيْنِ زَيْنُ الْعَابِدِينَ، ثُمَّ عُرْوَةُ بْنُ الزُّبَيْرِ، ثُمَّ سَعِيدُ بْنُ الْمُسَيِّبِ، وَأَبُو بَكْرٍ عَبْدُ الرَّحْمَنِ بْنُ الْحَارِثِ بْنِ هِشَامٍ، وَسَعِيدُ بْنُ جُبَيْرٍ مِنْ أَهْلِ مَكَّةَ. ترجمة سعيد بن جبير رحمه الله سَعِيدُ بْنُ جُبَيْرٍ الْأَسَدِيُّ الْوَالِبِيُّ مَوْلَاهُمْ، أَبُو مُحَمَّدٍ، وَيُقَالُ: أَبُو عَبْدِ اللَّهِ، الْكُوفِيُّ الْمَكِّيُّ، مِنْ أَكَابِرِ أَصْحَابِ ابْنِ عَبَّاسٍ، كَانَ مِنْ أَئِمَّةِ الْإِسْلَامِ فِي التَّفْسِيرِ وَالْفِقْهِ وَأَنْوَاعِ الْعُلُومِ، وَكَثْرَةِ الْعَمَلِ الصَّالِحِ، رَحِمَهُ اللَّهُ، وَقَدْ رَأَى خَلْقًا مِنَ الصَّحَابَةِ، وَرَوَى عَنْ جَمَاعَةٍ مِنْهُمْ، وَعَنْهُ خَلْقٌ مِنَ التَّابِعِينَ، يُقَالُ: إِنَّهُ كَانَ يَقْرَأُ الْقُرْآنَ فِيمَا بَيْنَ الْمَغْرِبِ وَالْعِشَاءِ خَتْمَةً تَامَّةً، وَكَانَ يَقْعُدُ فِي الْكَعْبَةِ الْقَعْدَةَ فَيَقْرَأُ فِيهَا الْخَتْمَةَ، وَرُبَّمَا قَرَأَهَا فِي رَكْعَةٍ فِي جَوْفِ الْكَعْبَةِ، وَقَدْ قَالَ ابْنُ عَبَّاسٍ، وَقَدْ أَتَاهُ أَهْلُ الْكُوفَةِ يَسْأَلُونَهُ: أَلَيْسَ فِيكُمْ سَعِيدُ بْنُ جُبَيْرٍ؟ وَاخْتَلَفُوا فِي عُمْرِ سَعِيدِ بْنِ جُبَيْرٍ، رَحِمَهُ اللَّهُ، حِينَ قُتِلَ، فَقِيلَ: كَانَ عُمْرُهُ تِسْعًا وَأَرْبَعِينَ سَنَةً. وَقِيلَ: سَبْعًا وَخَمْسِينَ. فَاللَّهُ أَعْلَمُ. قَالَ أَبُو الْقَاسِمِ اللَّالَكَائِيُّ: كَانَ مَقْتَلُهُ فِي سَنَةِ خَمْسٍ وَتِسْعِينَ. وَذَكَرَ ابْنُ جَرِيرٍ مَقْتَلَهُ فِي هَذِهِ السَّنَةِ سَنَةِ أَرْبَعٍ وَتِسْعِينَ. فَاللَّهُ أَعْلَمُ.
✧ The Killing of Saʿīd b. Jubayr Ibn Jarīr said: In the year ninety-four, al-Ḥajjāj b. Yūsuf killed Saʿīd b. Jubayr. The reason for that was that al-Ḥajjāj had placed him in charge of the soldiers' expenditures when he sent him with ʿAbd al-Raḥmān b. Muḥammad b. al-Ashʿath to fight Rutbīl. When Ibn al-Ashʿath renounced him, Saʿīd b. Jubayr renounced him along with him. When al-Ḥajjāj prevailed over Ibn al-Ashʿath and his companions, Saʿīd b. Jubayr fled to Iṣbahān. Al-Ḥajjāj wrote to its deputy to send him to him. When Saʿīd heard of that, he fled from it. Then he used to perform ʿumrah every year and go on ḥajj. Then he took refuge in Makkah and stayed there until Khālid b. ʿAbd Allāh al-Qasrī became its governor. Someone advised Saʿīd to flee from it, but Saʿīd said: By God, I have become ashamed before God—from what should I flee when there is no escape from His decree?! ʿUthmān b. Ḥayyān took over as governor of al-Madīnah in place of ʿUmar b. ʿAbd al-ʿAzīz. He began sending those of Ibn al-Ashʿath's companions from the people of Iraq who were in al-Madīnah to al-Ḥajjāj in chains. Khālid b. ʿAbd Allāh al-Qasrī learned this from him, so he singled out those with him in Makkah: Saʿīd b. Jubayr, ʿAṭāʾ b. Abī Rabāḥ, Mujāhid b. Jabr, ʿAmr b. Dīnār, and Ṭalq b. Ḥabīb. It is said that al-Ḥajjāj wrote to al-Walīd informing him that in Makkah there were people of dissension, so Khālid sent these to him. Then he pardoned ʿAṭāʾ and ʿAmr b. Dīnār because they were from the people of Makkah, and he sent those three. As for Ṭalq, he died on the way before arriving. As for Mujāhid, he was imprisoned until al-Ḥajjāj died. Their journey was with two guards. One of the guards went off for a need, and the other remained. He said to Saʿīd, who had awakened from his sleep at night: O Saʿīd, I declare before God my innocence of your blood. I saw in my sleep, and it was said to me: Woe to you! Declare yourself innocent of the blood of Saʿīd b. Jubayr! So go wherever you wish, for I will not pursue you. Saʿīd refused. The guard saw the like of that dream three times, and he gave Saʿīd permission to go, but he would not do so. They brought him to al-Kūfah and he was lodged in his house. The Qurʾān reciters of al-Kūfah came to him, and he began speaking to them while laughing, with a little daughter of his on his lap. When she saw the shackle on his leg, she wept. Then they brought him in before al-Ḥajjāj—Saʿīd b. Jubayr was sent against al-Ḥajjāj. When he stood before al-Ḥajjāj, he said to him: O Saʿīd, did I not make you a partner in my trust? Did I not employ you? Did I not do, did I not do? To all of that he said: Yes. Until those present thought that he would release him. Then he said to him: What led you to rebel against me and renounce the allegiance to the Commander of the Faithful? Saʿīd said: Ibn al-Ashʿath took the oath of allegiance from me for that and bound me by oath. At that al-Ḥajjāj became extremely angry and swelled up until one end of his cloak fell from his shoulder, and he said to him: Woe to you! Did I not come to Makkah and kill Ibn al-Zubayr and take the allegiance of its people, and take your allegiance to the Commander of the Faithful ʿAbd al-Malik? He said: Yes. He said: Then I came to al-Kūfah as governor of Iraq and renewed the allegiance to the Commander of the Faithful, and took your allegiance to him a second time? He said: Yes. He said: Do you break two allegiances to the Commander of the Faithful and fulfill one to the weaver, son of the weaver? O guard, strike his neck. He said: His neck was struck, and his head flew off, with a small white patch on it. Al-Wāqidī said: When Saʿīd b. Jubayr was made to stand before al-Ḥajjāj, he said: O wretched son of Kusayr, did I not come to al-Kūfah and make you an imam? He said: Yes. He said: Did I not appoint you to the judiciary, and the people of al-Kūfah clamored that only an Arab is fit for the judiciary? So I appointed Abū Burdah and commanded him not to decide any matter without you. He said: Yes. He said: Did I not give you a hundred thousand to distribute among the needy? He said: Yes. He said: Then what made you rebel against me? He said: An allegiance that was upon my neck to Ibn al-Ashʿath. Al-Ḥajjāj became angry and said: Was not the allegiance to the Commander of the Faithful upon your neck before that? Then he said: Did you disbelieve when you rebelled against me? He said: I have not disbelieved since I believed. He said: Choose whichever death I should kill you. He said: Choose you, for retribution is before you. Al-Ḥajjāj said: O guard, strike his neck. That was in Ramaḍān of the year ninety-five in Wāsiṭ, and his grave is visible and visited. When he killed him, much blood flowed from him, so much that al-Ḥajjāj was alarmed. He summoned a physician and asked him about that. He said: You killed him while his soul was with him and his heart was present. It is said that al-Ḥajjāj was seen in a dream, and it was said to him: What did God do with you? He said: He killed me once for every man I killed, and He killed me for Saʿīd b. Jubayr with seventy-two deaths. And God knows best. Ibn Jarīr said: I was told from Abū Ghassān Mālik b. Ismāʿīl, who said: I heard Khalaf b. Khalīfah mention from a man, who said: When al-Ḥajjāj killed Saʿīd b. Jubayr and his head flew off, he proclaimed the tahlīl three times—once articulating it clearly, and in the other two saying the like of that without articulating it clearly. Abū Bakr al-Bāhilī mentioned, saying: I heard Anas b. Abī Shaykh say: When Saʿīd b. Jubayr was brought to al-Ḥajjāj, he said: May the son of the Christian woman be cursed—meaning Khālid al-Qasrī, who was the one who sent him from Makkah. Did I not know his location? Yes, by God, and the house in which he was in Makkah. Then he turned to him and said: O Saʿīd, what made you rebel against me? He said: May God keep the amīr righteous—I am a man of the Muslims who errs once and does right another time. Al-Ḥajjāj's heart was pleased, and his face relaxed, and al-Ḥajjāj hoped that he might extricate himself from his affair. Then he returned to him about something, and Saʿīd said: It was only an allegiance upon my neck. At that al-Ḥajjāj became angry, and what happened of his killing happened. ʿAttāb b. Bashīr mentioned from Sālim al-Afṭas, who said: Saʿīd b. Jubayr was brought to al-Ḥajjāj while he was about to mount, and he had placed one of his feet in the stirrup. He said: By God, I will not mount until you take your seat in the Fire—strike his neck. His neck was struck. He said: Al-Ḥajjāj's mind became confused on the spot, and he began saying: Our shackles, our shackles. They thought he meant the shackles that were on Saʿīd, so they cut off his legs from the middle of his shins and took the shackles. Muḥammad b. Ḥātim said, with his chain of transmission from Hilāl b. Khabbāb, who said: Saʿīd b. Jubayr was brought to al-Ḥajjāj, and he said: Did you write to Muṣʿab b. al-Zubayr? He said: Rather, Muṣʿab wrote to me. He said: By God, I will surely kill you. He said: Then I am indeed Saʿīd (felicitous), as my mother named me. He said: So he killed him. Al-Ḥajjāj did not remain after him but forty days. When he slept, he would see him in a dream taking hold of the collar of his garment and saying: O enemy of God, why did you kill me? Al-Ḥajjāj would say: What have I to do with Saʿīd b. Jubayr? What have I to do with Saʿīd b. Jubayr?! Ibn Khallikān said: Saʿīd b. Jubayr b. Hishām al-Asadī, client of Banū Wālibah, was a Kufan, one of the notable figures of the Successors. He was black in color. He would not write down legal opinions, but when Ibn ʿAbbās went blind, he wrote, and Ibn ʿAbbās became angry at that. He mentioned his killing in a manner similar to what has preceded, and mentioned that it was in Shaʿbān, and that al-Ḥajjāj died after him in Ramaḍān; it is also said: six months later. It is mentioned from Imām Aḥmad b. Ḥanbal that he said: Saʿīd b. Jubayr was killed while there was no one on the face of the earth except that he was in need—or he said: impoverished—of his knowledge. It is said that al-Ḥajjāj was not given power over anyone after him. The Year of the Jurists Ibn Jarīr said: This year was called the Year of the Jurists because most of the jurists of al-Madīnah died in it. At its beginning died ʿAlī b. al-Ḥusayn Zayn al-ʿĀbidīn, then ʿUrwah b. al-Zubayr, then Saʿīd b. al-Musayyib, and Abū Bakr ʿAbd al-Raḥmān b. al-Ḥārith b. Hishām, and Saʿīd b. Jubayr from the people of Makkah. Biography of Saʿīd b. Jubayr, may God have mercy on him Saʿīd b. Jubayr al-Asadī al-Wālibī, their client, Abū Muḥammad—and it is said: Abū ʿAbd Allāh—the Kufan Makkan, one of the foremost companions of Ibn ʿAbbās. He was one of the imams of Islam in exegesis, jurisprudence, the various sciences, and abundant righteous deeds, may God have mercy on him. He saw a number of the Companions and transmitted from a group of them, and from him transmitted a host of the Successors. It is said that he used to recite the entire Qurʾān between sunset and nightfall. He would sit in the Kaʿbah for one sitting and recite the entire Qurʾān in it, and sometimes he recited it in a single rakʿah in the interior of the Kaʿbah. Ibn ʿAbbās said, when the people of al-Kūfah came to him asking him questions: Is not Saʿīd b. Jubayr among you? They differed about the age of Saʿīd b. Jubayr, may God have mercy on him, when he was killed. It is said his age was forty-nine years; it is said fifty-seven. God knows best. Abū al-Qāsim al-Lālakāʾī said: His killing was in the year ninety-five. Ibn Jarīr mentioned his killing in this year, the year ninety-four. God knows best.
Tarikh (al-Tabari) 2391No grade recorded
قَالَ ابْنُ جَرِيرٍ: وَاسْتَقْضَى الْوَلِيدُ بْنُ عَبْدِ الْمَلِكِ فِي هَذِهِ السَّنَةِ عَلَى الشَّامِ سُلَيْمَانَ بْنَ حَبِيبٍ. وَاخْتَلَفُوا فِيمَنْ أَقَامَ الْحَجَّ لِلنَّاسِ فِي هَذِهِ السَّنَةِ، فَقَالَ أَبُو مَعْشَرٍ: مَسْلَمَةُ بْنُ عَبْدِ الْمَلِكِ. وَقَالَ الْوَاقِدِيُّ: حَجَّ بِالنَّاسِ فِيهَا عَبْدُ الْعَزِيزِ بْنُ الْوَلِيدِ، وَيُقَالُ: مَسْلَمَةُ بْنُ عَبْدِ الْمَلِكِ. وَكَانَ عَلَى نِيَابَةِ مَكَّةَ خَالِدُ بْنُ عَبْدِ اللَّهِ الْقَسْرِيُّ، وَعَلَى الْمَدِينَةِ عُثْمَانُ بْنُ حَيَّانَ، وَعَلَى الْمَشْرِقِ بِكَمَالِهِ الْحَجَّاجُ، وَعَلَى خُرَاسَانَ قُتَيْبَةُ بْنُ مُسْلِمٍ، وَعَلَى الْكُوفَةِ مِنْ جِهَةِ الْحَجَّاجِ زِيَادُ بْنُ جَرِيرٍ، وَعَلَى قَضَائِهَا أَبُو بَكْرِ بْنُ أَبِي مُوسَى، وَعَلَى إِمْرَةِ الْبَصْرَةِ مِنْ جِهَةِ الْحَجَّاجِ الْجَرَّاحُ بْنُ عَبْدِ اللَّهِ الْحَكَمِيُّ، وَعَلَى قَضَائِهَا عَبْدُ اللَّهِ بْنُ أُذَيْنَةَ، وَاللَّهُ سُبْحَانَهُ وَتَعَالَى أَعْلَمُ.
✧ Ibn Jarīr said: In this year al-Walīd b. ʿAbd al-Malik appointed Sulaymān b. Ḥabīb as judge over Syria. They differed concerning who led the pilgrimage for the people in this year. Abū Maʿshar said: Maslama b. ʿAbd al-Malik. Al-Wāqidī said: ʿAbd al-ʿAzīz b. al-Walīd led the pilgrimage for the people in it, and it is also said: Maslama b. ʿAbd al-Malik. Khālid b. ʿAbd Allāh al-Qasrī was governor of Makkah, ʿUthmān b. Ḥayyān was governor of Madinah, al-Ḥajjāj was governor of the entire East, Qutayba b. Muslim was governor of Khurasān, Ziyād b. Jarīr was governor of Kufa on behalf of al-Ḥajjāj, Abū Bakr b. Abī Mūsā was its judge, al-Jarrāḥ b. ʿAbd Allāh al-Ḥakamī was governor of Basra on behalf of al-Ḥajjāj, and ʿAbd Allāh b. Udhayna was its judge. And Allah, glorified and exalted be He, knows best.
Tarikh (al-Tabari) 2392No grade recorded
مَنْ تُوُفِّيَ فِي سنة أربع وتسعين مِنَ الْأَكَابِرِ سَعِيدُ بْنُ الْمُسَيِّبِ سَعِيدُ بْنُ الْمُسَيِّبِ بْنُ حَزْنِ بْنِ أَبِي وَهْبِ بْنِ عَائِذِ بْنِ عِمْرَانَ بْنِ مَخْزُومٍ الْقُرَشِيُّ أَبُو مُحَمَّدٍ الْمَدَنِيُّ الْمَخْزُومِيُّ، سَيِّدُ التَّابِعِينَ عَلَى الْإِطْلَاقِ، وُلِدَ لِسَنَتَيْنِ مَضَتَا - وَقِيلَ: بَقِيَتَا - مِنْ خِلَافَةِ عُمَرَ بْنِ الْخَطَّابِ. وَقِيلَ: لِأَرْبَعٍ مَضَيْنَ مِنْهَا. وَقَوْلُ الْحَاكِمِ أَبِي عَبْدِ اللَّهِ: أَنَّهُ أَدْرَكَ الْعَشَرَةَ. وَهْمٌ مِنْهُ. وَاللَّهُ أَعْلَمُ. وَلَكِنْ أَرْسَلَ عَنْهُمْ كَمَا أَرْسَلَ كَثِيرًا عَنِ النَّبِيِّ ﷺ، وَرَوَى عَنْ عُمَرَ كَثِيرًا، فَقِيلَ: سَمِعَ مِنْهُ. وَقِيلَ: لَمْ يَسْمَعْ. وَعَنْ عُثْمَانَ وَعَلِيٍّ وَسَعْدٍ وَأَبِي هُرَيْرَةَ وَكَانَ زَوْجَ ابْنَتِهِ وَأَعْلَمَ النَّاسِ بِحَدِيثِهِ وَرَوَى عَنْ جَمَاعَةٍ مِنَ الصَّحَابَةِ، وَحَدَّثَ عَنْ جَمَاعَةٍ مِنَ التَّابِعِينَ، وَخَلْقٍ مِمَّنْ سِوَاهُمْ. قَالَ ابْنُ عُمَرَ: كَانَ سَعِيدٌ أَحَدَ الْمُفْتِينَ. وَقَالَ الزُّهْرِيُّ: جَالَسْتُهُ سَبْعَ حِجَجٍ، وَأَنَا لَا أَظُنُّ عِنْدَ أَحَدٍ عِلْمًا غَيْرَهُ. وَقَالَ مُحَمَّدُ بْنُ إِسْحَاقَ، عَنْ مَكْحُولٍ قَالَ: طُفْتُ الْأَرْضَ كُلَّهَا فِي طَلَبِ الْعِلْمِ، فَمَا لَقِيتُ أَعْلَمَ مِنْ سَعِيدِ بْنِ الْمُسَيِّبِ. وَقَالَ الْأَوْزَاعِيُّ: سُئِلَ الزُّهْرِيُّ وَمَكْحُولٌ: مَنْ أَفْقَهُ مَنْ لَقِيتُمَا؟ قَالَا: سَعِيدُ بْنُ الْمُسَيِّبِ. وَقَالَ قَتَادَةُ: مَا رَأَيْتُ أَعْلَمَ بِالْحَلَالِ وَالْحَرَامِ مِنْهُ. وَكَانَ الْحَسَنُ إِذَا أَشْهَلَ عَلَيْهِ شَيْءٌ كَتَبَ إِلَى سَعِيدِ بْنِ الْمُسَيِّبِ. وَقَالَ غَيْرُهُ كَانَ يُقَالُ لَهُ: فَقِيهُ الْفُقَهَاءِ. وَقَالَ مَالِكٌ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ سَعِيدِ بْنِ الْمُسَيِّبِ: كُنْتُ أَرْحَلُ الْأَيَّامَ وَاللَّيَالِيَ فِي طَلَبِ الْحَدِيثِ الْوَاحِدِ. قَالَ مَالِكٌ: وَبَلَغَنِي أَنَّ ابْنَ عُمَرَ كَانَ يُرْسِلُ إِلَى سَعِيدِ بْنِ الْمُسَيِّبِ يَسْأَلُهُ عَنْ قَضَايَا عُمَرَ وَأَحْكَامِهِ. وَقَالَ الرَّبِيعُ عَنِ الشَّافِعِيِّ، أَنَّهُ قَالَ: إِرْسَالُ سَعِيدِ بْنِ الْمُسَيِّبِ عِنْدَنَا حَسَنٌ. وَقَالَ الْإِمَامُ أَحْمَدُ بْنُ حَنْبَلٍ: هِيَ صِحَاحٌ. قَالَ: وَسَعِيدُ بْنُ الْمُسَيِّبِ أَفْضَلُ التَّابِعِينَ. وَقَالَ عَلِيُّ بْنُ الْمَدِينِيِّ: لَا أَعْلَمُ فِي التَّابِعِينَ أَوْسَعَ عِلْمًا مِنْهُ. وَإِذَا قَالَ سَعِيدٌ: مَضَتِ السُّنَّةُ. فَحَسْبُكَ بِهِ، وَهُوَ عِنْدِي أَجْلُّ التَّابِعِينَ. وَقَالَ أَحْمَدُ بْنُ عَبْدِ اللَّهِ الْعِجْلِيُّ: كَانَ سَعِيدُ رَجُلًا صَالِحًا فَقِيهًا، كَانَ لَا يَأْخُذُ الْعَطَاءَ، وَكَانَتْ لَهُ بِضَاعَةٌ، أَرْبَعُمِائَةِ دِينَارٍ، وَكَانَ يَتَّجِرُ فِي الزَّيْتِ، وَكَانَ أَعْوَرَ. وَقَالَ أَبُو زُرْعَةَ: مَدَّنِيٌّ ثِقَةٌ إِمَامٌ. وَقَالَ أَبُو حَاتِمٍ: لَيْسَ فِي التَّابِعِينَ أَنْبَلُ مِنْهُ، وَهُوَ أَثْبَتُهُمْ فِي أَبِي هُرَيْرَةَ. وَابْتُلِيَ سَعِيدُ بْنُ الْمُسَيِّبِ بِالضَّرْبِ. وَذَلِكَ أَنَّ عَبْدَ اللَّهِ بْنَ الزُّبَيْرِ وَلَّى جَابِرَ بْنَ الْأَسْوَدِ الزُّهْرِيَّ الْمَدِينَةَ، فَدَعَا النَّاسَ إِلَى بَيْعَةِ ابْنِ الزُّبَيْرِ، فَقَالَ سَعِيدٌ: لَا حَتَّى يَجْتَمِعَ النَّاسُ، فَضَرَبَهُ سِتِّينَ سَوْطًا، فَبَلَغَ ذَلِكَ ابْنَ الزُّبَيْرِ، فَكَتَبَ إِلَيْهِ يَلُومُهُ وَيَقُولُ: مَا لَنَا وَلِسَعِيدٍ، دَعْهُ. وَكَانَ عَبْدُ الْمَلِكِ قَدْ خَطَبَ بِنْتَ سَعِيدٍ لِابْنِهِ الْوَلِيدِ، فَأَبَى، فَاحْتَالَ عَلَى سَعِيدٍ حَتَّى ضَرَبَهُ مِائَةَ سَوْطٍ فِي يَوْمٍ بَارِدٍ، وَصَبَّ عَلَيْهِ جَرَّةَ مَاءٍ وَأَلْبَسَهُ جُبَّةَ صُوفٍ. وعن ضِمَامٌ، عَنْ بَعْضِ أَهْلِ الْمَدِينَةِ، قَالَ: لَمَّا كَانَتْ بَيْعَةُ سُلَيْمَانَ بْنِ عَبْدِ الْمَلِكِ مَعَ بَيْعَةِ الْوَلِيدِ كَرِهَ سَعِيدُ بْنُ الْمُسَيِّبِ أَنْ يُبَايِعَ بَيْعَتَيْنِ، فَكَتَبَ صَاحِبُ الْمَدِينَةِ إِلَى عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ يُخْبِرُهُ أَنَّ سَعِيدَ بْنَ الْمُسَيِّبِ كَرِهَ أَنْ يُبَايِعَ لَهُمَا جَمِيعًا، فَكَتَبَ عَبْدُ الْمَلِكِ إِلَى صَاحِبِ الْمَدِينَةِ. وَمَا كَانَ حَاجَتُكَ إِلَى رَفْعِ هَذَا عَنْ سَعِيدِ بْنِ الْمُسَيِّبِ، مَا كُنَّا نَخَافُ مِنْهُ، فَأَمَّا إِذَا ظَهَرَ ذَلِكَ وَانْتَشَرَ فِي النَّاسِ فَادْعُهُ إِلَى مَا دَخَلَ فِيهِ مَنْ دَخَلَ فِي هَذِهِ الْبَيْعَةِ، فَإِنْ أَبَى فَاجْلِدْهُ مِائَةَ سَوْطٍ، وَاحْلِقْ رَأْسَهُ وَلِحْيَتَهُ، وَأَلْبِسْهُ ثِيَابًا مَنْ شَعَرٍ، وَقِفْهُ عَلَى النَّاسِ فِي سُوقِ الْمُسْلِمِينَ لِئَلَّا يَجْتَرِئَ عَلَيْنَا غَيْرُهُ. فَلَمَّا عَلِمَ بَعْضُ مَنْ حَضَرَ مِنْ قُرَيْشٍ سَأَلُوا الْوَالِيَ أَنْ لَا يَعْجَلَ عَلَيْهِ حَتَّى يُخَوِّفَهُ بِالْقَتْلِ فَعَسَى أَنْ يُجِيبَ، فَأَرْسَلُوا مَوْلًى لَهُ كَانَ فِي الْحَرَسِ، قَالُوا: اذْهَبْ فَأَخِفْهُ بِالْقَتْلِ، وَأَخْبِرْهُ أَنَّهُ مَقْتُولٌ لَعَلَّ ذَلِكَ يُخِيفُهُ حَتَّى يَدْخُلَ فِيمَا دَخَلَ فِيهِ النَّاسُ. فَجَاءَهُ مَوْلَاهُ وَهُوَ يُصَلِّي فَبَكَى الْمَوْلَى، فَقَالَ لَهُ سَعِيدٌ: مَا يُبْكِيكَ؟ قَالَ: يُبْكِينِي مَا يُرَادُ بِكَ، قَدْ جَاءَ كِتَابٌ فِيكَ إِنْ لَمْ تُبَايِعْ قُتِلْتَ، فَجِئْتُ لِتَطْهُرَ وَتَلْبِسَ ثِيَابًا طَاهِرَةً، وَتَفْرَغَ مِنْ عَهْدِكَ، قَالَ: وَيْحَكَ قَدْ وَجَدْتَنِي أُصَلِّي، فَتَرَانِي كُنْتُ أُصَلِّي وَلَسْتُ بِطَاهِرٍ، وَثِيَابِي غَيْرُ طَاهِرَةٍ، وَأَمَّا مَا ذَكَرْتَ مِنَ الْعَهْدِ فَإِنِّي أَضَلُّ مِمَّنْ أَرْسَلَكَ إِنْ كُنْتُ بِتُّ لَيْلَةً وَلَمْ أَفْرَغْ مِنْ عَهْدِي. فَانْطَلَقَ، فَلَمَّا أَتَى الْوَالِي دَعَوْهُ فَأَبَى أَنْ يُجِيبَ، فَأَمَرَهُ بِالتَّجْرِيدِ وَلَبِسَ ثِيَابًا مِنْ شَعَرٍ، ثُمَّ جَلَدَهُ مِائَةَ سَوْطٍ، وَحَلَقَ رَأْسَهُ وَلِحْيَتَهُ، وَوَقَفَ فَقَالَ: لَوْ كُنْتُ أَعْلَمُ أَنَّهُ لَيْسَ شَيْءٌ إِلَّا هَذَا مَا نَزَعْتُ ثِيَابِي طَائِعًا، وَلَا أَجَبْتُ إِلَى ذَلِكَ. قَالَ ضِمَامٌ: فَبَلَغَنِي أَنَّ هِشَامَ بْنَ إِسْمَاعِيلَ كَانَ إِذَا خَطَبَ النَّاسَ يَوْمَ الْجُمْعَةِ تَحَوَّلَ إِلَيْهِ سَعِيدُ بْنُ الْمُسَيِّبِ بِوَجْهِهِ مَا دَامَ يَذْكُرُ اللَّهَ -عَزَّ وَجَلَّ- حَتَّى إِذَا رَفَعَ يَذْكُرُ عَبْدَ الْمَلِكِ وَيَمْدَحُهُ وَيَقُولُ فِيهِ مَا يَقُولُ أَعْرَضَ عَنْهُ سَعِيدٌ بِوَجْهِهِ، فَلَمَّا فَطِنَ لَهُ هِشَامٌ أَمَرَ حَرَسِيًّا أَنْ يُخَصِّبَ وَجْهَهُ إِذَا تَحَوَّلَ عَنْهُ، فَفَعَلَ ذَلِكَ بِهِ، فَقَالَ سَعِيدٌ لِهِشَامٍ وَأَشَارَ بِيَدِهِ إِلَيْهِ: هِيَ ثَلَاثٌ نِحَلٍ. فَمَا مَرَّ بِهِ إِلَّا ثَلَاثَةٌ أَشْهُرٍ حَتَّى عُزِلَ هِشَامٌ. وعن الزُّبَيْرُ بْنُ بَكَّارٍ، قَالَ: حَدَّثَنِي عَمِّي مُصْعَبُ بْنُ عَبْدِ اللَّهِ، قَالَ: كَانَ سَعِيدُ بْنُ الْمُسَيِّبِ لَا يُقْبِلُ بِوَجْهِهِ عَلَى هِشَامِ بْنِ إِسْمَاعِيلَ إِذَا خَطَبَ يَوْمَ الْجُمْعَةِ، فَأَمَرَ بِهِ هِشَامٌ بَعْضَ أَعْوَانِهِ يَعْطِفُهُ عَلَيْهِ إِذَا خَطَبَ فَأَهْوَى الْعَوْنُ يَعْطِفُهُ فَأَبَى عَلَيْهِ فَأَخَذَهُ حَتَّى عَطَفَهُ، فَصَاحَ سَعِيدٌ، يَا هِشَامٌ إِنَّمَا [هِيَ] أَرْبَعٌ بَعْدَ أَرْبَعٍ. فَلَمَّا انْصَرَفَ هِشَامٌ قَالَ: وَيَحْكُمُ جُنَّ سَعِيدٌ، فَسُئِلَ سَعِيدٌ: أَيُّ شَيْءٍ أَرْبَعٌ بَعْدَ أَرْبَعٍ، سَمِعْتَ فِي ذَلِكَ شَيْئًا؟ قَالَ: لَا، فَقِيلَ: مَا أَرَدْتَ بِقَوْلِكَ؟ قَالَ: إِنَّ جَارِيَتِي لَمَّا أَرَدْتُ الْمَسْجِدَ، قَالَتْ لِي: إِنِّي رَأَيْتُ هَذِهِ اللَّيْلَةَ رُؤْيَا فَلَا تَخْرُجُ حَتَّى أَقُصَّهَا عَلَيْكَ وَتَعْبُرُهَا لِي، رَأَيْتُ كَأَنَّ مُوسَى غَطَّسَ عَبْدَ الْمَلِكِ فِي الْبَحْرِ ثَلَاثَ غَطَسَاتٍ، فَمَاتَ فِي الثَّالِثَةِ، فَأَوَّلْتُ أَنَّ عَبْدَ الْمَلِكِ مَاتَ، وَذَلِكَ أَنَّ مُوسَى بُعِثَ عَلَى الْجَبَّارِينَ بِقَتْلِهِمْ، وَعَبْدُ الْمَلِكِ جَبَّارُ هَذِهِ الْأُمَّةِ. قَالَ: فَلِمَ قُلْتَ أَرْبَعٌ بَعْدَ أَرْبَعٍ؟ قَالَ: مَسَافَةُ مَسِيرِ الرَّسُولِ مِنْ دِمَشْقَ إِلَى الْمَدِينَةِ بِالْخَبَرِ. فَمَكَثُوا ثَمَانِيَ لَيَالٍ ثُمَّ جَاءَ رَسُولٌ بِمَوْتِ عَبْدِ الْمَلِكِ. تزويج بنت سعيد بن المسيب تَزْوِيجُ بِنْتُ سَعِيدٍ عَنِ ابْنِ أَبِي وَدَاعَةَ، قَالَ: كُنْتُ أُجَالِسُ سَعِيدَ بْنَ الْمُسَيِّبِ فَفَقَدَنِي أَيَّامًا، فَلَمَّا جِئْتُهُ، قَالَ: أَيْنَ كُنْتَ؟ قُلْتُ: تُوُفِّيَتْ أَهْلِي فَاشْتَغَلْتُ بِهَا، قَالَ: أَلَا أَخْبَرَتْنَا فَشَهِدْنَاهَا. قَالَ: ثُمَّ أَرَدْتُ أَنْ أَقُومَ فَقَالَ: هَلِ اسْتَحْدَثْتَ امْرَأَةً؟ فَقُلْتُ: يَرْحَمُكَ اللَّهُ، وَمَنْ يُزَوِّجُنِي وَمَا أَمْلِكُ إِلَّا دِرْهَمَيْنِ أَوْ ثَلَاثَةً، فَقَالَ: أَنَا، فَقُلْتُ: أَوَ تَفْعَلُ؟ نَعَمْ، ثُمَّ حَمِدَ اللَّهَ وَصَلَّى عَلَى النَّبِيِّ ﷺ وَزَوَّجَنِي عَلَى دِرْهَمَيْنِ أَوْ ثَلَاثَةٍ. قَالَ: فَقُمْتُ وَمَا أَدْرِي [مَا أَصْنَعُ] مِنَ الْفَرَحِ، فَصِرْتُ إِلَى مَنْزِلِي وَجَعَلْتُ أَتَفَكَّرُ مِمَّنْ آخُذُ؟ وَمِمَّنْ أَسْتَدِينُ؟ فَصَلَّيْتُ الْمَغْرِبَ، وَكُنْتُ وَحْدِي، وَقَدَّمْتُ عَشَائِي أَفْطُرُ خُبْزًا وَزَيْتًا، فَإِذَا الْبَابُ يُقْرَعُ، فَقُلْتُ: مَنْ هَذَا؟ قَالَ: سَعِيدٌ، قَالَ: فَأَفْكَرَتْ فِي كُلِّ إِنْسَانٍ اسْمُهُ سَعِيدٌ إِلَّا سَعِيدَ بْنَ الْمُسَيِّبِ، فَإِنَّهُ لَمْ يُرَ أَرْبَعِينَ سَنَةً إِلَّا بَيْنَ بَيْتِهِ وَالْمَسْجِدِ، فَقُمْتُ فَخَرَجْتُ، فَإِذَا سَعِيدُ بْنُ الْمُسَيِّبِ، فَإِنَّهُ قَدْ بَدَا لَهُ، فَقُلْتُ: يَا أَبَا مُحَمَّدٍ أَلَا أَرْسَلْتَ إِلَيَّ فَآتِيكَ، قَالَ: لَا، أَنْتَ أَحَقُّ أَنْ تُؤْتَى، قُلْتُ: فَمَا تَأْمُرُ؟ قَالَ: إِنَّكَ كُنْتَ رَجُلًا عَزَبَا تَزَوَّجْتَ فَكَرِهْتُ أَنْ أُبَيِّتَكَ اللَّيْلَةَ وَحْدَكَ، وَهَذِهِ امْرَأَتُكَ [قَالَ:] فَإِذَا هِيَ قَائِمَةٌ مِنْ خَلْفِهِ فِي طُولِهِ، ثُمَّ أَخَذَ بِيَدِهَا فَدَفَعَهَا فِي الْبَابِ وَرَدَّ الْبَابِ، فَسُقِطَتِ الْمَرْأَةُ مِنَ الْحَيَاءِ، فَاسْتَوْثَقْتُ مِنَ الْبَابِ ثُمَّ تَقَدَّمْتُهَا إِلَى الْقَصْعَةِ الَّتِي فِيهَا الزَّيْتُ وَالْخُبْزُ، فَوَضَعْتُهَا فِي ظِلِّ السِّرَاجِ لِكَيْلَا تَرَاهُ، ثُمَّ صَعِدْتُ إِلَى السَّطْحِ فَرَمَيْتُ الْجِيرَانَ فَجَاءُونِي، فَقَالُوا: مَا شَأْنُكَ؟ قُلْتُ: وَيْحَكُمْ، زَوَّجَنِي سَعِيدُ بْنُ الْمُسَيِّبِ بَنَتْهُ الْيَوْمَ وَقَدْ جَاءَ بِهَا عَلَى غَفْلَةٍ، فَقَالُوا: سَعِيدُ بْنُ الْمُسَيِّبِ زَوَّجَكَ؟ قُلْتُ: نَعَمْ. وَهُوَ ذَا هِيَ فِي الدَّارِ. قَالَ: وَنَزَلُوا هُمْ إِلَيْهَا، وَبَلَغَ أُمِّي فَجَاءَتْ وَقَالَتْ: وَجْهِي مِنْ وَجْهِكَ حَرَامٌ إِنْ مَسَسْتَهَا قَبْلَ أَنْ أُصْلِحَهَا إِلَى ثَلَاثَةِ أَيَّامٍ. قَالَ: فَأَقَمْتُ ثَلَاثًا ثُمَّ دَخَلْتُ بِهَا، فَإِذَا هِيَ مِنْ أَجْمَلِ النَّاسِ، وَإِذَا هِيَ أَحْفَظُ النَّاسِ لِكِتَابِ اللَّهِ -عَزَّ وَجَلَّ- وَأَعْلَمُهُمْ بِسُنَّةِ رَسُولِهِ، وَأَعْرَفُهُمْ بِحَقِّ زَوْجٍ. قَالَ: فَمَكَثْتُ شَهْرًا لَا يَأْتِينِي سَعِيدٌ وَلَا آتِيهِ، فَلَمَّا كَانَ قُرْبَ الشَّهْرِ أَتَيْتُ سَعِيدًا وَهُوَ فِي حَلْقَتِهِ، فَسَلَّمْتُ عَلَيْهِ، فَرَدَّ عَلَيَّ السَّلَامَ وَلَمْ يُكَلِّمْنِي حَتَّى تَفَرَّقَ أَهْلُ الْمَجْلِسِ، فَلَمْ يَبْقَ غَيْرِي، قَالَ: مَا حَالُ ذَلِكَ الْإِنْسَانِ؟ قُلْتُ: خَيْرًا يَا أَبَا مُحَمَّدٍ عَلَى مَا يُحِبُّ الصَّدِيقُ وَيَكْرَهُ الْعَدُوُّ، فَقَالَ: إِنْ رَابَكَ شَيْءٌ فَالْعَصَا. فَانْصَرَفْتُ إِلَى مَنْزِلِي، فَوَجَّهَ إِلَيَّ بِعِشْرِينَ أَلْفَ دِرْهَمٍ. وقَالَ عَبْدُ اللَّهُ: وَابْنُ أَبِي وَدَاعَةَ هُوَ كَثِيرُ بْنُ الْمُطَّلِبِ بْنِ أَبِي وَدَاعَةَ. قَالَ ابن الجوزي: وَكَانَ لِكَثِيرٍ هَذَا وَلَدٌ يُقَالُ لَهُ كَثِيرٌ أَيْضًا. رَوَى الْحَدِيثَ، وَكَانَ شَاعِرًا وَلَمْ يَكُنْ لَهُ عَقِبٌ. فَأَمَّا أَبُو وَدَاعَةَ فَاسْمُهُ الْحَارِثُ بْنُ صُبَيْرَةَ بْنِ سَعِيدِ بْنِ سَعْدِ بْنِ سَهْمٍ. كَانَ قَدْ شَهِدَ بَدْرًا مَعَ الْمُشْرِكِينَ فَأُسِرَ، فَقَالَ رَسُولُ اللَّهِ ﷺ: "تَمَسَّكُوا بِهِ فَإِنَّ لَهُ ابْنًا كَيِّسًا بِمَكَّةَ. فَخَرَجَ الْمُطَّلِبُ فَفَدَاهُ بِأَرْبَعَةِ آلَافِ دِرْهَمٍ. وَهُوَ أَوَّلُ أَسِيرٍ فُدِيَ، فَشَخَصَ النَّاسُ بَعْدَهُ فَفَدَوْا أَسْرَاهُمْ، وَكَانَ أَبُوهُ صُبَيْرَةُ قَدْ جَازَ الْأَرْبَعِينَ سَنَةً بِقَلِيلٍ ثُمَّ مَاتَ. وعَنْ عَامِرِ بْنِ صَالِحِ بْنِ عَبْدِ اللَّهِ بْنِ عُرْوَةَ بْنِ الزُّبَيْرِ: أَنَّ النَّاسَ مَكَثُوا زَمَانًا وَمَنْ جَازَ مِنْ قُرَيْشٍ فِي السِّنِّ أَرْبَعِينَ سَنَةً عَمَّرَ، فَجَازِهَا صُبَيْرَةُ بْنُ سَعِيدٍ بِيَسِيرٍ، ثُمَّ مَاتَ فَجْأَةً، فَفَزِعَ لِذَلِكَ النَّاسُ، فَنَاحَتْ عَلَيْهِ الْجِنُّ، فَقَالَتْ: مِنْ يَأْمَنُ الْحَدَثَانِ بَعْدَ صُبَيْرَةَ الْقُرَشِيِّ مَاتَا عَجِلَتْ مَنِيَّتُهُ الْمَشِيبَ فَكَانَ مَنِيَّتُهُ افْتِلَاتَا وَفِي رِوَايَةٍ أَنَّ شَاعِرًا قَالَ: حُجَّاجَ بَيْتِ اللَّهِ إِنَّ صُبَيْرَةِ الْقُرَشِيِّ مَاتَا سَبَقَتْ مُنْيَتُهُ الْمَشِيبَ كَأَنَّ مِيتَتَهُ افْتِلَاتَا فَتَزَوَّدُوا لَا تَهْلَكُوا مِنْ دُونِ أَهْلِكُمُ خِفَاتَا قَالَ ابن الجوزي رَحِمَهُ اللَّهُ: ثُمَّ إِنَّ أَبَا وَدَاعَةَ أَسْلَمَ يَوْمَ الْفَتْحِ وَبَقِيَ إِلَى خِلَافَةِ عُمَرَ، وَأَسْلَمَ ابْنُهُ الْمُطَّلِبُ يَوْمَ الْفَتْحِ أَيْضًا. تُوفِي سَعِيدٌ بِالْمَدِينَةِ فِي هَذِهِ السَّنَةِ وَهُوَ ابْنُ أَرْبَعٍ وَثَمَانِينَ سَنَةً. قَالَ الْوَاقِدِيُّ: تُوُفِّيَ سعيد فِي سَنَةِ الْفُقَهَاءِ، وَهِيَ سَنَةُ أَرْبَعٍ وَتِسْعِينَ، عَنْ خَمْسٍ وَسَبْعِينَ سَنَةً. رَحِمَهُ اللَّهُ. طَلْقُ بْنُ حَبِيبٍ الْعَنَزِيُّ طَلْقُ بْنُ حَبِيبٍ الْعَنَزِيُّ تَابِعِيٌّ جَلِيلٌ، رَوَى عَنْ أَنَسٍ، وَجَابِرٍ، وَابْنِ الزُّبَيْرِ، وَابْنِ عَبَّاسٍ، وَعَبْدِ اللَّهِ بْنِ عَمْرٍو، وَغَيْرِهِمْ، وَعَنْهُ حُمَيْدٌ الطَّوِيلُ، وَالْأَعْمَشُ وَطَاوُسٌ، وَهُوَ مِنْ أَقْرَانِهِ، وَأَثْنَى عَلَيْهِ فِي قِرَاءَتِهِ عَمْرُو بْنُ دِينَارٍ، وَقَدْ أَثْنَى عَلَيْهِ غَيْرُ وَاحِدٍ مِنَ الْأَئِمَّةِ، وَلَكِنْ تَكَلَّمُوا فِيهِ مِنْ جِهَةِ أَنَّهُ كَانَ يَقُولُ بِالْإِرْجَاءِ. وَقَدْ كَانَ فِيمَنْ خَرَجَ مَعَ ابْنِ الْأَشْعَثِ، وَكَانَ يَقُولُ: اتَّقُوهَا بِالتَّقْوَى. فَقِيلَ لَهُ: صِفْ لَنَا التَّقْوَى. فَقَالَ: التَّقْوَى الْعَمَلُ بِطَاعَةِ اللَّهِ عَلَى نُورٍ مِنَ اللَّهِ، رَجَاءَ رَحْمَةِ اللَّهِ، وَالتَّقْوَى تَرْكُ مَعَاصِي اللَّهِ، عَلَى نُورٍ مِنَ اللَّهِ; مَخَافَةَ عَذَابِ اللَّهِ. وَقَالَ أَيْضًا: إِنَّ حُقُوقَ اللَّهِ أَعْظَمُ مِنْ أَنْ يَقُومَ بِهَا الْعِبَادُ، وَإِنَّ نِعَمَهُ أَكْثَرُ مِنْ أَنْ تُحْصَى، وَلَكِنْ أَصْبِحُوا تَائِبِينَ، وَأَمْسُوا تَائِبِينَ. قَالَ مَالِكٌ: قَتَلَهُ الْحَجَّاجُ وَجَمَاعَةً مِنَ الْقُرَّاءِ مِنْهُمْ سَعِيدُ بْنُ جُبَيْرٍ. وَقَدْ ذَكَرَ ابْنُ جَرِيرٍ فِيمَا سَبَقَ أَنَّ خَالِدَ بْنَ عَبْدِ اللَّهِ الْقَسْرِيَّ بَعَثَ مِنْ مَكَّةَ ثَلَاثَةً إِلَى الْحَجَّاجِ، وَهُمْ مُجَاهِدٌ، وَسَعِيدُ بْنُ جُبَيْرٍ، وَطَلْقُ بْنُ حَبِيبٍ، فَمَاتَ طَلْقٌ فِي الطَّرِيقِ، وَحُبِسَ مُجَاهِدٌ، وَكَانَ مِنْ أَمْرِ سَعِيدٍ مَا كَانَ، وَاللَّهُ أَعْلَمُ. عروة بن الزبير عُرْوَةُ بْنُ الزُّبَيْرِ بْنِ الْعَوَّامِ، الْقُرَشِيُّ الْأَسَدِيُّ، أَبُو عَبْدِ اللَّهِ الْمَدَنِيُّ تَابِعِيٌّ جَلِيلٌ، رَوَى عَنْ أَبِيهِ، وَعَنِ الْعَبَادِلَةِ، وَمُعَاوِيَةَ، وَالْمُغِيرَةِ، وَأَبِي هُرَيْرَةَ، وَأُمِّهِ أَسْمَاءَ، وَخَالَتِهِ عَائِشَةَ، وَأُمِّ سَلَمَةَ، وَعَنْهُ جَمَاعَةٌ مِنَ التَّابِعِينَ، وَخَلْقٌ مِمَّنْ سِوَاهُمْ. قَالَ مُحَمَّدُ بْنُ سَعْدٍ: كَانَ عُرْوَةُ ثِقَةً، كَثِيرَ الْحَدِيثِ، عَالِمًا مَأْمُونًا ثَبَتًا. وَقَالَ الْعِجْلِيُّ: مَدَّنِيٌّ، تَابِعِيٌّ، رَجُلٌ صَالِحٌ، لَمْ يَدْخُلْ فِي شَيْءٍ مِنَ الْفِتَنِ. وَقَالَ الْوَاقِدِيُّ: كَانَ فَقِيهًا، عَالِمًا، حَافِظًا، ثَبَتًا، حُجَّةً، عَالِمًا بِالسِّيَرِ، وَهُوَ أَوَّلُ مَنْ صَنَّفَ الْمَغَازِيَ، وَكَانَ مِنْ فُقَهَاءِ الْمَدِينَةِ الْمَعْدُودِينَ، وَلَقَدْ كَانَ أَصْحَابُ رَسُولِ اللَّهِ ﷺ يَسْأَلُونَهُ، وَكَانَ أَرْوَى النَّاسِ لِلشِّعْرِ. وَقَالَ أَبُو بَكْرِ بْنُ مُحَمَّدِ بْنِ الْحَارِثِ بْنِ هِشَامٍ: الْعِلْمُ لِوَاحِدٍ مِنْ ثَلَاثَةٍ: لِذِي حَسَبٍ يُزَيِّنُهُ بِهِ، أَوْ ذِي دِينٍ يَسُوسُ بِهِ دِينَهُ، أَوْ مُخْتَلِطٍ بِسُلْطَانٍ يُتْحِفُهُ بِعِلْمِهِ. وَقَالَ: وَلَا أَعْلَمُ أَحَدًا أَشْرَطَ لِهَذِهِ الْخِصَالِ الثَّلَاثِ إِلَّا عُرْوَةَ بْنَ الزُّبَيْرِ، وَعُمَرَ بْنَ عَبْدِ الْعَزِيزِ. وَكَانَ عُرْوَةُ يَقْرَأُ كُلَّ يَوْمٍ رُبْعَ الْقُرْآنِ، وَيَقُومُ بِهِ فِي اللَّيْلِ. وَكَانَ أَيَّامَ الرُّطَبِ يَثْلِمُ حَائِطَهُ، ثُمَّ يَأْذَنُ لِلنَّاسِ، فَيَدْخُلُونَ فَيَأْكُلُونَ وَيَحْمِلُونَ، فَإِذَا ذَهَبَ الرُّطَبُ أَعَادَهُ. وَقَالَ الزُّهْرِيُّ: كَانَ عُرْوَةُ بَحْرًا لَا يُنْزَفُ، وَقَالَ مَرَّةً: كَانَ بَحْرًا لَا تُكَدِّرُهُ الدِّلَاءُ. وَقَالَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ: مَا أَحَدٌ أَعْلَمُ مِنْ عُرْوَةَ، وَمَا أَعْلَمُهُ يَعْلَمُ شَيْئًا أَجْهَلُهُ. وَقَدْ ذَكَرَهُ غَيْرُ وَاحِدٍ فِي فُقَهَاءِ الْمَدِينَةِ السَّبْعَةِ الَّذِينَ يُنْتَهَى إِلَى قَوْلِهِمْ. وَكَانَ مِنْ جُمْلَةِ الْفُقَهَاءِ الْعَشَرَةِ الَّذِينَ كَانَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ يَرْجِعُ إِلَى قَوْلِهِمْ فِي زَمَنِ وِلَايَتِهِ عَلَى الْمَدِينَةِ. وَقَدْ ذَكَرَ غَيْرُ وَاحِدٍ أَنَّهُ وَفَدَ عَلَى الْوَلِيدِ بِدِمَشْقَ، فَلَمَّا رَجَعَ أَصَابَتْهُ فِي رِجْلِهِ الْأَكِلَةُ، فَأَرَادُوا قَطْعَهَا، فَعَرَضُوا عَلَيْهِ أَنْ يَشْرَبَ شَيْئًا يُغَيِّبُ عَقْلَهُ، حَتَّى لَا يَحِسَّ بِالْأَلَمِ، وَيَتَمَكَّنُوا مِنْ قَطْعِهَا، فَقَالَ: مَا ظَنَنْتُ أَنَّ أَحَدًا يُؤْمِنُ بِاللَّهِ يَشْرَبُ شَيْئًا يُغَيِّبُ عَقْلَهُ حَتَّى لَا يَعْرِفَ رَبَّهُ عَزَّ وَجَلَّ، وَلَكِنْ هَلُمُّوا فَاقْطَعُوهَا. فَقَطَعُوهَا مِنْ رُكْبَتِهِ وَهُوَ صَامِتٌ لَا يَتَكَلَّمُ، وَلَا يُسْمَعُ لَهُ حِسٌّ. وَرُوِيَ أَنَّهُمْ قَطَعُوهَا وَهُوَ فِي الصَّلَاةِ فَلَمْ يَشْعُرْ لِشُغْلِهِ بِالصَّلَاةِ. فَاللَّهُ أَعْلَمُ. وَوَقَعَ فِي هَذِهِ اللَّيْلَةِ الَّتِي قُطِعَتْ فِيهَا رِجْلُهُ وَلَدٌ لَهُ يُسَمَّى مُحَمَّدًا كَانَ أَحَبَّ أَوْلَادِهِ مِنْ سَطْحٍ فَمَاتَ، فَدَخَلُوا عَلَيْهِ فَعَزَّوْهُ فِيهِ، فَقَالَ: اللَّهُمَّ لَكَ الْحَمْدُ، كَانُوا سَبْعَةً فَأَخَذْتَ وَاحِدًا، وَأَبْقَيْتَ سِتَّةً، وَكُنَّ أَطْرَافًا أَرْبَعًا، فَأَخَذْتَ وَاحِدَةً، وَأَبْقَيْتَ ثَلَاثًا، فَلَئِنْ كُنْتَ قَدْ أَخَذْتَ فَلَقَدْ أَعْطَيْتَ، وَلَئِنْ كُنْتَ قَدِ ابْتَلَيْتَ فَلَقَدْ عَافَيْتَ. وَقِيلَ: إِنَّهُ لَمَّا رَأَى الْمَقْطُوعَةَ فِي الطَّسْتِ، قَالَ: اللَّهُ أَعْلَمُ أَنِّي مَا مَشَيْتُ بِهَا إِلَى مَعْصِيَةٍ قَطُّ. قِيلَ: إِنَّهُ وُلِدَ فِي حَيَاةِ عُمَرَ. وَالصَّحِيحُ أَنَّهُ وُلِدَ بَعْدَ عُمَرَ فِي سَنَةِ ثَلَاثٍ وَعِشْرِينَ، وَكَانَتْ وَفَاتُهُ فِي سَنَةِ أَرْبَعٍ وَتِسْعِينَ عَلَى الْمَشْهُورِ، وَقِيلَ: سَنَةَ تِسْعِينَ. وَقِيلَ: سَنَةَ مِائَةٍ. وَقِيلَ: إِحْدَى وَتِسْعِينَ. وَقِيلَ: إِحْدَى وَمِائَةٍ. وَقِيلَ: سَنَةَ اثْنَتَيْنِ أَوْ ثَلَاثٍ أَوْ أَرْبَعٍ، أَوْ خَمْسٍ وَتِسْعِينَ. وَقِيلَ: سَنَةَ تِسْعٍ وَتِسْعِينَ. وَاللَّهُ أَعْلَمُ. علي بن الحسين بن أبي طالب عَلِيُّ بْنُ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ، الْقُرَشِيُّ الْهَاشِمِيُّ، الْمَشْهُورُ بِزَيْنِ الْعَابِدِينَ وَأُمُّهُ أَمُّ وَلَدٍ اسْمُهَا سَلَّامَةُ، وَكَانَ لَهُ أَخٌ أَكْبَرُ مِنْهُ يُقَالُ لَهُ: عَلِيٌّ أَيْضًا، قُتِلَ مَعَ أَبِيهِ، رَوَى عَلِيٌّ هَذَا الْحَدِيثَ عَنْ أَبِيهِ، وَعَمِّهِ الْحَسَنِ بْنِ عَلِيٍّ، وَجَابِرٍ، وَابْنِ عَبَّاسٍ، وَالْمِسْوَرِ بْنِ مَخْرَمَةَ، وَأَبِي هُرَيْرَةَ، وَصَفِيَّةَ، وَعَائِشَةَ، وَأُمِّ سَلَمَةَ، أُمَّهَاتِ الْمُؤْمِنِينَ. وَعَنْهُ جَمَاعَةٌ، مِنْهُمْ بَنُوهُ: زَيْدٌ، وَعَبْدُ اللَّهِ، وَعُمَرُ، وَأَبُو جَعْفَرٍ مُحَمَّدُ بْنُ عَلِيٍّ الْبَاقِرُ، وَزَيْدُ بْنُ أَسْلَمَ، وَطَاوُسٌ وَهُوَ مِنْ أَقْرَانِهِ، وَالزُّهْرِيُّ، وَيَحْيَى بْنُ سَعِيدٍ الْأَنْصَارِيُّ، وَأَبُو سَلَمَةَ، وَهُوَ مِنْ أَقْرَانِهِ، وَخَلْقٌ. قَالَ الْقَاضِي ابْنُ خَلِّكَانَ: كَانَتْ أُمُّهُ سَلَّامَةَ بِنْتَ يَزْدَجِرْدَ آخِرِ مُلُوكِ الْفُرْسِ. وَذَكَرَ الزَّمَخْشَرِيُّ فِي " رَبِيعِ الْأَبْرَارِ ": أَنَّ يَزْدَجِرْدَ كَانَ لَهُ ثَلَاثُ بَنَاتٍ سُبِينَ فِي زَمَنِ عُمَرَ بْنِ الْخَطَّابِ، فَحَصَلَتْ وَاحِدَةٌ لِعَبْدِ اللَّهِ بْنِ عُمَرَ فَأَوْلَدَهَا سَالِمًا، وَالْأُخْرَى لِمُحَمَّدِ بْنِ أَبِي بَكْرٍ الصِّدِّيقِ فَأَوْلَدَهَا الْقَاسِمَ، وَالْأُخْرَى لِلْحُسَيْنِ بْنِ عَلِيٍّ فَأَوْلَدَهَا عَلِيًّا زَيْنَ الْعَابِدِينَ هَذَا، فَكُلُّهُمْ بَنُو خَالَةٍ. قَالَ ابْنُ خَلِّكَانَ: وَلَمَّا قَتَلَ قُتَيْبَةُ بْنُ مُسْلِمٍ فَيْرُوزَ بْنَ يَزْدَجِرْدَ بَعَثَ بِابْنَتَيْهِ إِلَى الْحَجَّاجِ فَأَخَذَ إِحْدَاهُمَا، وَبَعَثَ بِالْأُخْرَى إِلَى الْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ، فَأَوْلَدَهَا الْوَلِيدُ يَزِيدَ النَّاقِصَ. وَذَكَرَ ابْنُ قُتَيْبَةَ فِي كِتَابِ " الْمَعَارِفِ " ; أَنَّ زَيْنَ الْعَابِدِينَ هَذَا كَانَتْ أُمُّهُ سِنْدِيَّةً، يُقَالُ لَهَا: سَلَّامَةُ. وَيُقَالُ: غَزَالَةُ. وَكَانَ مَعَ أَبِيهِ بِكَرْبَلَاءَ، فَاسْتُبْقِيَ لِصِغَرِهِ، وَقِيلَ: لِمَرَضِهِ. فَإِنَّهُ كَانَ ابْنَ ثَلَاثٍ وَعِشْرِينَ سَنَةً. وَقِيلَ أَكْثَرُ مِنْ ذَلِكَ. وَقَدْ هَمَّ بِقَتْلِهِ عُبَيْدُ اللَّهِ بْنُ زِيَادٍ، ثُمَّ صَرَفَهُ اللَّهُ عَنْهُ. وَأَشَارَ بَعْضُ الْفَجَرَةِ عَلَى يَزِيدَ بْنِ مُعَاوِيَةَ بِقَتْلِهِ أَيْضًا، فَمَنَعَهُ اللَّهُ تَعَالَى مِنْ ذَلِكَ، فَلِلَّهِ الْحَمْدُ وَالْمِنَّةُ، ثُمَّ كَانَ يَزِيدُ بَعْدَ ذَلِكَ يُكْرِمُهُ وَيُعَظِّمُهُ، وَيُجْلِسُهُ مَعَهُ، وَلَا يَأْكُلُ إِلَّا وَهُوَ عِنْدَهُ، ثُمَّ بَعَثَهُمْ إِلَى الْمَدِينَةِ مُكَرَّمِينَ، وَكَانَ عَلِيٌّ بِالْمَدِينَةِ مُحْتَرَمًا مُعَظَّمًا. قَالَ الْحَافِظُ ابْنُ عَسَاكِرَ: وَمَسْجِدُهُ بِدِمَشْقَ الْمَنْسُوبُ إِلَيْهِ مَعْرُوفٌ. قُلْتُ: وَهُوَ الَّذِي يُقَالُ لَهُ: مَشْهَدُ عَلِيٍّ شَرْقِيَّ جَامِعِ دِمَشْقَ، وَقَدِ اسْتَقْدَمَهُ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ مَرَّةً أُخْرَى إِلَى دِمَشْقَ فَاسْتَشَارَهُ فِي جَوَابِ مَلِكِ الرُّومِ عَنْ بَعْضِ مَا كَتَبَ إِلَيْهِ فِيهِ مِنْ أَمْرِ السَّكَّةِ وَطِرَازِ الْقَرَاطِيسِ. قَالَ الزُّهْرِيُّ: مَا رَأَيْتُ قُرَشِيًّا أَفْضَلَ مِنْهُ، وَكَانَ مَعَ أَبِيهِ يَوْمَ قُتِلَ ابْنَ ثَلَاثٍ وَعِشْرِينَ سَنَةً، وَهُوَ مَرِيضٌ، فَقَالَ عُمَرُ بْنُ سَعْدٍ: لَا تَعَرَّضُوا لِهَذَا الْمَرِيضِ. وَقَالَ الْوَاقِدِيُّ: كَانَ مِنْ أَوْرَعِ النَّاسِ، وَأَعْبَدِهِمْ، وَأَتْقَاهُمْ لِلَّهِ عَزَّ وَجَلَّ، وَكَانَ إِذَا مَشَى لَا يَخْطُرُ بِيَدِهِ، وَكَانَ يَعْتَمُّ بِعِمَامَةٍ بَيْضَاءَ يُرْخِيهَا مِنْ وَرَائِهِ، وَكَانَ كُنْيَتَهُ أَبُو الْحَسَنِ، وَقِيلَ: أَبُو مُحَمَّدٍ. وَقِيلَ: أَبُو عَبْدِ اللَّهِ. وَقَالَ مُحَمَّدُ بْنُ سَعْدٍ: كَانَ ثِقَةً مَأْمُونًا، كَثِيرَ الْحَدِيثِ، عَالِيًا، رَفِيعًا وَرِعًا. وَأُمُّهُ غَزَالَةُ خَلَفَ عَلَيْهَا بَعْدَ الْحُسَيْنِ مَوْلَاهُ زُبَيْدٌ، فَوَلَدَتْ لَهُ عَبْدَ اللَّهِ بْنَ زُبَيْدٍ. وَهُوَ عَلِيٌّ الْأَصْغَرُ، فَأَمَّا عَلِيٌّ الْأَكْبَرُ فَقُتِلَ مَعَ أَبِيهِ، وَكَذَا قَالَ غَيْرُ وَاحِدٍ. وَقَالَ سَعِيدُ بْنُ الْمُسَيِّبِ، وَزَيْدُ بْنُ أَسْلَمَ، وَمَالِكٌ، وَأَبُو حَازِمٍ: لَمْ يَكُنْ فِي أَهْلِ الْبَيْتِ مِثْلُهُ. وَقَالَ يَحْيَى بْنُ سَعِيدٍ الْأَنْصَارِيُّ: سَمِعْتُ عَلِيَّ بْنَ الْحُسَيْنِ وَهُوَ أَفْضَلُ هَاشِمِيٍّ أَدْرَكْتُهُ يَقُولُ: يَا أَيُّهَا النَّاسُ، أَحِبُّونَا حُبَّ الْإِسْلَامِ، فَمَا بَرِحَ بِنَا حُبُّكُمْ حَتَّى صَارَ عَلَيْنَا عَارًا. وَفِي رِوَايَةٍ: حَتَّى بَغَّضْتُمُونَا إِلَى النَّاسِ. وَقَالَ الْأَصْمَعِيُّ: لَمْ يَكُنْ لِلْحُسَيْنِ عَقِبٌ إِلَّا مِنْ عَلِيِّ بْنِ الْحُسَيْنِ، وَلَمْ يَكُنْ لِعَلِيِّ بْنِ الْحُسَيْنِ نَسْلٌ إِلَّا مِنَ ابْنَةِ عَمِّهِ الْحَسَنِ، فَقَالَ لَهُ مَرْوَانُ بْنُ الْحَكَمِ: لَوِ اتَّخَذْتَ السِّرَارِيَّ حَتَّى يَكْثُرَ أَوْلَادُكُ. فَقَالَ: لَيْسَ لِي مَا أَتَسَرَّى بِهِ. فَأَقْرَضَهُ مِائَةَ أَلْفٍ، فَاشْتَرَى لَهُ السِّرَارِيَّ، فَوَلَدْنَ لَهُ، وَكَثُرَ نَسْلُهُ، ثُمَّ لَمَّا مَرِضَ مَرْوَانُ أَوْصَى أَنْ لَا يُؤْخَذَ مِنْ عَلِيِّ بْنِ الْحُسَيْنِ مَا كَانَ أَقْرَضَهُ، فَجَمِيعُ الْحُسَيْنِيِّينَ مِنْ نَسْلِهِ. ؓ. وَقَالَ أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ: أَصَحُّ الْأَسَانِيدِ كُلِّهَا الزُّهْرِيُّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ عَنْ جَدِّهِ. وَذَكَرُوا أَنَّهُ احْتَرَقَ الْبَيْتُ الَّذِي هُوَ فِيهِ وَهُوَ قَائِمٌ يُصَلِّي، فَلَمَّا انْصَرَفَ قَالُوا لَهُ: مَا لَكَ لَمْ تَنْصَرِفْ؟ فَقَالَ: إِنِّي اشْتَغَلْتُ عَنْ هَذِهِ النَّارِ بِالنَّارِ الْأُخْرَى. وَكَانَ إِذَا تَوَضَّأَ يَصْفَرُّ لَوْنُهُ، فَإِذَا قَامَ إِلَى الصَّلَاةِ ارْتَعَدَ مِنَ الْفَرَقِ، فَقِيلَ لَهُ فِي ذَلِكَ فَقَالَ: أَلَا تَدْرُونَ بَيْنَ يَدَيْ مَنْ أُرِيدُ أَنْ أَقُومَ وَلِمَنْ أُنَاجِي؟ وَلَمَّا حَجَّ أَرَادَ أَنْ يُلَبِّيَ، فَارْتَعَدَ وَقَالَ: أَخْشَى أَنْ أَقُولَ لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ. فَيَقُولُ لِي: لَا لَبَّيْكَ. فَشَجَّعُوهُ، وَقَالُوا: لَا بُدَّ مِنَ التَّلْبِيَةِ؟ فَلَمَّا لَبَّى غُشِيَ عَلَيْهِ حَتَّى سَقَطَ عَنِ الرَّاحِلَةِ، وَأَنَّهُ كَانَ يُصَلِّي فِي كُلِّ يَوْمٍ وَلَيْلَةٍ أَلْفَ رَكْعَةٍ. وَقَالَ طَاوُسٌ: سَمِعْتُهُ وَهُوَ سَاجِدٌ عِنْدَ الْحِجْرِ يَقُولُ: عُبَيْدُكَ بِفِنَائِكَ، مِسْكِينُكَ بِفِنَائِكَ، سَائِلُكَ بِفِنَائِكَ، فَقِيرُكَ بِفِنَائِكَ. قَالَ طَاوُسٌ: فَوَاللَّهِ مَا دَعَوْتُ بِهَا فِي كَرْبٍ قَطُّ إِلَّا كُشِفَ عَنِّي، وَذَكَرُوا أَنَّهُ كَانَ كَثِيرَ الصَّدَقَةِ بِاللَّيْلِ، وَكَانَ يَقُولُ: صَدَقَةُ اللَّيْلِ تُطْفِئُ غَضَبَ الرَّبِّ. وَأَنَّهُ قَاسَمَ اللَّهُ تَعَالَى مَالَهُ مَرَّتَيْنِ. وَقَالَ مُحَمَّدُ بْنُ إِسْحَاقَ: كَانَ نَاسٌ بِالْمَدِينَةِ يَعِيشُونَ، لَا يَدْرُونَ مِنْ أَيْنَ يَعِيشُونَ وَمَنْ يُعْطِيهِمْ، فَلَمَّا مَاتَ عَلِيُّ بْنُ الْحُسَيْنِ فَقَدُوا ذَلِكَ، فَعَرَفُوا أَنَّهُ هُوَ الَّذِي كَانَ يَأْتِيهِمْ فِي اللَّيْلِ بِمَا يَأْتِيهِمْ بِهِ. وَلَمَّا مَاتَ وَجَدُوا فِي ظَهْرِهِ وَأَكْتَافِهِ أَثَرَ حَمْلِ الْجُرْبِ إِلَى بُيُوتِ الْأَرَامِلِ وَالْمَسَاكِينِ فِي اللَّيْلِ. وَقِيلَ: إِنَّهُ كَانَ يَعُولُ مِائَةَ أَهْلِ بَيْتٍ بِالْمَدِينَةِ، وَلَا يَدْرُونَ بِذَلِكَ حَتَّى مَاتَ. وَدَخَلَ عَلِيُّ بْنُ الْحُسَيْنِ عَلَى مُحَمَّدِ بْنِ أُسَامَةَ بْنِ زَيْدٍ يَعُودُهُ، فَبَكَى ابْنُ أُسَامَةَ، فَقَالَ لَهُ: مَا يُبْكِيكَ؟ قَالَ: عَلَيَّ دَيْنٌ. قَالَ: وَكَمْ هُوَ؟ قَالَ: خَمْسَةَ عَشَرَ أَلْفَ دِينَارٍ. وَفِي رِوَايَةٍ سَبْعَةَ عَشَرَ أَلْفَ دِينَارٍ فَقَالَ: هِيَ عَلَيَّ. وَقَالَ عَلِيُّ بْنُ الْحُسَيْنِ: كَانَ أَبُو بَكْرٍ، وَعُمَرُ مِنْ رَسُولِ اللَّهِ ﷺ فِي حَيَاتِهِ بِمَنْزِلَتِهِمَا مِنْهُ بَعْدَ وَفَاتِهِ. وَنَالَ مِنْهُ رَجُلٌ يَوْمًا فَجَعَلَ يَتَغَافَلُ عَنْهُ يُرِيهِ أَنَّهُ لَمْ يَسْمَعْهُ فَقَالَ لَهُ الرَّجُلُ: إِيَّاكَ أَعْنِي. فَقَالَ لَهُ عَلِيٌّ: وَعَنْكَ أُغْضِي. وَخَرَجَ يَوْمًا مِنَ الْمَسْجِدِ، فَسَبَّهُ رَجُلٌ، فَابْتَدَرَ النَّاسُ إِلَيْهِ فَقَالَ: دَعُوهُ. ثُمَّ أَقْبَلَ عَلَيْهِ، فَقَالَ: مَا سُتِرَ عَنْكَ مِنْ أَمْرِنَا أَكْثَرُ، أَلَكَ حَاجَةٌ نُعِينُكَ عَلَيْهَا؟ فَاسْتَحْيَا الرَّجُلُ، فَأَلْقَى إِلَيْهِ خَمِيصَةً كَانَتْ عَلَيْهِ، وَأَمَرَ لَهُ بِأَلْفِ دِرْهَمٍ، فَكَانَ الرَّجُلُ بَعْدَ ذَلِكَ يَقُولُ: أَشْهَدُ أَنَّكَ مِنْ أَوْلَادِ الْأَنْبِيَاءِ. قَالُوا: وَاخْتَصَمَ عَلِيُّ بْنُ الْحُسَيْنِ وَحَسَنُ بْنُ حَسَنٍ وَكَانَ بَيْنَهُمَا مُنَافَسَةٌ فَنَالَ مِنْهُ حَسَنُ بْنُ حَسَنٍ، وَهُوَ سَاكِتٌ، فَلَمَّا كَانَ اللَّيْلُ ذَهَبَ عَلِيُّ بْنُ الْحُسَيْنِ إِلَى مَنْزِلِهِ، فَقَالَ: يَا ابْنَ عَمِّ، إِنْ كُنْتَ صَادِقًا يَغْفِرُ اللَّهُ لِي، وَإِنْ كُنْتَ كَاذِبًا يَغْفِرُ اللَّهُ لَكَ، وَالسَّلَامُ عَلَيْكَ. ثُمَّ رَجَعَ، فَلَحِقَهُ فَصَالَحَهُ. وَقِيلَ لَهُ: مَنْ أَعْظَمُ النَّاسِ خَطَرًا؟ فَقَالَ: مَنْ لَمْ يَرْضَ الدُّنْيَا لِنَفْسِهِ خَطَرَا. وَقَالَ أَيْضًا: الْفِكْرَةُ مِرْآةٌ تُرِي الْمُؤْمِنَ حَسَنَاتِهِ وَسَيِّئَاتِهِ. وَقَالَ: فَقْدُ الْأَحِبَّةِ غُرْبَةٌ. وَكَانَ يَقُولُ: إِنَّ قَوْمًا عَبَدُوا اللَّهَ رَهْبَةً، فَتِلْكَ عِبَادَةُ الْعَبِيدِ، وَآخَرُونَ عَبَدُوهُ رَغْبَةً فَتِلْكَ عِبَادَةُ التُّجَّارِ، وَآخَرُونَ عَبَدُوهُ مَحَبَّةً وَشُكْرًا، فَتِلْكَ عِبَادَةُ الْأَحْرَارِ الْأَخْيَارِ. وَقَالَ لِابْنِهِ: يَا بُنَيَّ، لَا تَصْحَبْ فَاسِقًا; فَإِنَّهُ يَبِيعُكَ بِأَكْلَةٍ وَأَقَلَّ مِنْهَا، يَطْمَعُ فِيهَا ثُمَّ لَا يَنَالُهَا، وَلَا بَخِيلًا; فَإِنَّهُ يَخْذُلُكَ فِي مَالِهِ أَحْوَجَ مَا تَكُونُ إِلَيْهِ، وَلَا كَذَّابًا; فَإِنَّهُ كَالسَّرَابِ يُقَرِّبُ مِنْكَ الْبَعِيدَ وَيُبَاعِدُ عَنْكَ الْقَرِيبَ، وَلَا أَحْمَقَ; فَإِنَّهُ يُرِيدُ أَنْ يَنْفَعَكَ فَيَضُرُّكَ، وَلَا قَاطِعَ رَحِمٍ; فَإِنَّهُ مَلْعُونٌ فِي كِتَابِ اللَّهِ قَالَ اللَّهُ تَعَالَى: فَهَلْ عَسَيْتُمْ إِنْ تَوَلَّيْتُمْ أَنْ تُفْسِدُوا فِي الْأَرْضِ وَتُقَطِّعُوا أَرْحَامَكُمْ أُولَئِكَ الَّذِينَ لَعَنَهُمُ اللَّهُ فَأَصَمَّهُمْ وَأَعْمَى أَبْصَارَهُمْ ( مُحَمَّدٍ: 22 ). وَكَانَ عَلِيُّ بْنُ الْحُسَيْنِ إِذَا دَخَلَ الْمَسْجِدَ تَخَطَّى النَّاسَ حَتَّى يَجْلِسَ فِي حَلْقَةِ زَيْدِ بْنِ أَسْلَمَ، فَقَالَ لَهُ نَافِعُ بْنُ جُبَيْرِ بْنِ مُطْعِمٍ: غَفَرَ اللَّهُ لَكَ، أَنْتَ سَيِّدُ النَّاسِ تَأْتِي تَخَطَّى حَتَّى تَجْلِسَ مَعَ هَذَا الْعَبْدِ الْأَسْوَدِ؟ فَقَالَ لَهُ عَلِيُّ بْنُ الْحُسَيْنِ: إِنَّمَا يَجْلِسُ الرَّجُلُ حَيْثُ يَنْتَفِعُ، وَإِنَّ الْعِلْمَ يُبْتَغَى وَيُؤْتَى، وَيُطْلَبُ مِنْ حَيْثُ كَانَ. وَقَالَ الْأَعْمَشُ، عَنْ مَسْعُودِ بْنِ مَالِكٍ قَالَ: قَالَ لِي عَلِيُّ بْنُ الْحُسَيْنِ: أَتَسْتَطِيعُ أَنْ تَجْمَعَ بَيْنِي وَبَيْنَ سَعِيدِ بْنِ جُبَيْرٍ؟ فَقُلْتُ: مَا تَصْنَعُ بِهِ؟ قَالَ: أُرِيدُ أَنْ أَسْأَلَهُ عَنْ أَشْيَاءَ يَنْفَعُنَا اللَّهُ بِهَا، إِنَّهُ لَيْسَ عِنْدَنَا مَا يَرْمِينَا بِهِ هَؤُلَاءِ. وَأَشَارَ بِيَدِهِ إِلَى الْعِرَاقِ. وَقَالَ الْإِمَامُ أَحْمَدُ: بسنده عَنْ أَبِي إِسْحَاقَ، عَنْ رَزِينِ بْنِ عُبَيْدٍ قَالَ: كُنْتُ عِنْدَ ابْنِ عَبَّاسٍ، فَأَتَى عَلِيُّ بْنُ الْحُسَيْنِ فَقَالَ ابْنُ عَبَّاسٍ: مَرْحَبًا بِالْحَبِيبِ ابْنِ الْحَبِيبِ. وَقَالَ أَبُو بَكْرِ بْنُ مُحَمَّدِ بْنِ يَحْيَى الصُّولِيُّ بسنده عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ، عَنْ أَبِي الزُّبَيْرِ قَالَ: كُنَّا عِنْدَ جَابِرِ بْنِ عَبْدِ اللَّهِ، فَدَخَلَ عَلَيْهِ عَلِيُّ بْنُ الْحُسَيْنِ فَقَالَ: كُنْتُ عِنْدَ رَسُولِ اللَّهِ ﷺ فَدَخَلَ عَلَيْهِ الْحُسَيْنُ بْنُ عَلِيٍّ، فَضَمَّهُ إِلَيْهِ وَقَبَّلَهُ وَأَقْعَدَهُ إِلَى جَنْبِهِ، ثُمَّ قَالَ: يُولَدُ لِابْنِي هَذَا ابْنٌ يُقَالُ لَهُ عَلِيٌّ، إِذَا كَانَ يَوْمُ الْقِيَامَةِ نَادَى مُنَادٍ مِنْ بُطْنَانِ الْعَرْشِ: لِيَقُمْ سَيِّدُ الْعَابِدِينَ، فَيَقُومُ هُوَ. هَذَا حَدِيثٌ غَرِيبٌ جِدًّا، أَوْرَدَهُ ابْنُ عَسَاكِرَ. وَقَالَ الزُّهْرِيُّ: كَانَ أَكْثَرُ مُجَالَسَتِي مَعَ عَلِيِّ بْنِ الْحُسَيْنِ، وَمَا رَأَيْتُ أَفْقَهَ مِنْهُ، وَكَانَ قَلِيلَ الْحَدِيثِ، وَكَانَ مِنْ أَفْضَلِ أَهْلِ بَيْتِهِ وَأَحْسَنِهِمْ طَاعَةً، وَأَحَبِّهِمْ إِلَى مَرْوَانَ، وَابْنِهِ عَبْدِ الْمَلِكِ، وَكَانَ يُسَمِّيهِ: زَيْنَ الْعَابِدِينَ. وَقَالَ جُوَيْرِيَّةُ بْنُ أَسْمَاءَ: مَا أَكَلَ عَلِيُّ بْنُ الْحُسَيْنِ بِقَرَابَتِهِ مِنْ رَسُولِ اللَّهِ ﷺ دِرْهَمًا قَطُّ، رَحِمَهُ اللَّهُ وَرَضِيَ عَنْهُ. وَقَالَ مُحَمَّدُ بْنُ سَعْدٍ بسنده عَنِ الْمَقْبُرِيِّ، قَالَ: بَعَثَ الْمُخْتَارُ إِلَى عَلِيِّ بْنِ الْحُسَيْنِ بِمِائَةِ أَلْفٍ، فَكَرِهَ أَنْ يَقْبَلَهَا، وَخَافَ أَنْ يَرُدَّهَا، فَاحْتَبَسَهَا عِنْدَهُ، فَلَمَّا قُتِلَ الْمُخْتَارُ كَتَبَ إِلَى عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ: إِنَّ الْمُخْتَارَ بَعَثَ إِلَيَّ بِمِائَةِ أَلْفٍ، فَكَرِهْتُ أَنْ أَقْبَلَهَا، وَكَرِهْتُ أَنْ أَرُدَّهَا، فَابْعَثْ مَنْ يَقْبِضُهَا. فَكَتَبَ إِلَيْهِ عَبْدُ الْمَلِكِ: يَا ابْنَ عَمٍّ، خُذْهَا فَقَدْ طَيَّبْتُهَا لَكَ. فَقَبِلَهَا. وَقَالَ عَلِيُّ بْنُ الْحُسَيْنِ: سَادَةُ النَّاسِ فِي الدُّنْيَا الْأَسْخِيَاءُ الْأَتْقِيَاءُ، وَفِي الْآخِرَةِ أَهْلُ الدِّينِ وَأَهْلُ الْفَضْلِ وَالْعِلْمِ ; لِأَنَّ الْعُلَمَاءَ وَرَثَةُ الْأَنْبِيَاءِ. وَقَالَ أَيْضًا: إِنِّي لَأَسْتَحِي مِنَ اللَّهِ عَزَّ وَجَلَّ أَنْ أَرَى الْأَخَ مِنْ إِخْوَانِي، فَأَسْأَلَ اللَّهَ لَهُ الْجَنَّةَ، وَأَبْخَلَ عَلَيْهِ بِالدُّنْيَا، فَإِذَا كَانَ يَوْمُ الْقِيَامَةِ قِيلَ لِي: لَوْ كَانَتِ الْجَنَّةُ بِيَدِكَ لَكُنْتَ بِهَا أَبْخَلَ وَأَبْخَلَ وَأَبْخَلَ. وَذَكَرُوا أَنَّهُ كَانَ كَثِيرَ الْبُكَاءِ، فَقِيلَ لَهُ فِي ذَلِكَ فَقَالَ: إِنَّ يَعْقُوبَ عَلَيْهِ السَّلَامُ، بَكَى حَتَّى ابْيَضَّتْ عَيْنَاهُ عَلَى يُوسُفَ، وَلَمْ يَعْلَمْ أَنَّهُ مَاتَ، وَإِنِّي رَأَيْتُ بِضْعَةَ عَشَرَ مِنْ أَهْلِ بَيْتِي يُذْبَحُونَ فِي غَدَاةٍ وَاحِدَةٍ، أَفَتَرَوْنَ حُزْنَهُمْ يَذْهَبُ مِنْ قَلْبِي أَبَدًا؟! وَقَالَ عَبْدُ الرَّزَّاقِ: سَكَبَتْ جَارِيَةٌ لِعَلِيِّ بْنِ الْحُسَيْنِ عَلَيْهِ مَاءً لِيَتَوَضَّأَ، فَسَقَطَ الْإِبْرِيقُ مِنْ يَدِهَا عَلَى وَجْهِهِ فَشَجَّهُ، فَرَفَعَ رَأْسَهُ إِلَيْهَا، فَقَالَتِ الْجَارِيَةُ: إِنَّ اللَّهَ عَزَّ وَجَلَّ يَقُولُ: وَالْكَاظِمِينَ الْغَيْظَ فَقَالَ: قَدْ كَظَمْتُ غَيْظِي. قَالَتْ: وَالْعَافِينَ عَنِ النَّاسِ. فَقَالَ: قَدْ عَفَا اللَّهُ عَنْكِ. فَقَالَتْ: وَاللَّهُ يُحِبُّ الْمُحْسِنِينَ ( آلِ عِمْرَانَ: 134 ). قَالَ: فَاذْهَبِي، أَنْتِ حُرَّةٌ. وَقَالَ الزُّبَيْرُ بْنُ بَكَّارٍ بسنده عَنْ مُحَمَّدِ بْنِ عَلِيٍّ، عَنْ أَبِيهِ قَالَ: جَلَسَ إِلَيَّ قَوْمٌ مِنْ أَهْلِ الْعِرَاقِ فَذَكَرُوا أَبَا بَكْرٍ وَعُمَرَ، فَنَالُوا مِنْهُمَا، ثُمَّ ابْتَدَءُوا فِي عُثْمَانَ، فَقُلْتُ لَهُمْ: أَخْبِرُونِي، أَنْتُمْ مِنَ الْمُهَاجِرِينَ الَّذِينَ أُخْرِجُوا مِنْ دِيارِهِمْ وَإِلَى قَوْلِهِ: أُولَئِكَ هُمُ الصَّادِقُونَ ( الْحَشْرِ: 8 ) ؟ قَالُوا: لَا، لَسْنَا مِنْهُمْ. قُلْتُ: فَأَنْتُمْ مِنَ الَّذِينَ قَالَ اللَّهُ عَزَّ وَجَلَّ: وَالَّذِينَ تَبَوَّءُوا الدَّارَ وَالْإِيمَانَ مِنْ قَبْلِهِمْ يُحِبُّونَ مَنْ هَاجَرَ إِلَيْهِمْ إِلَى قَوْلِهِ: فَأُولَئِكَ هُمُ الْمُفْلِحُونَ ( الْحَشْرِ: 9 ). قَالُوا: لَا، لَسْنَا مِنْهُمْ. قَالَ: فَقُلْتُ لَهُمْ: أَمَّا أَنْتُمْ فَقَدَ تَبَرَّأْتُمْ وَأَقْرَرْتُمْ وَشَهِدْتُمْ أَنْ تَكُونُوا مِنْهُمْ، وَأَنَا أَشْهَدُ أَنَّكُمْ لَسْتُمْ مِنَ الْفِرْقَةِ الثَّالِثَةِ، الَّذِينَ قَالَ اللَّهُ تَعَالَى فِيهِمْ: وَالَّذِينَ جَاءُوا مِنْ بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ وَلَا تَجْعَلْ فِي قُلُوبِنَا غِلًّا لِلَّذِينَ آمَنُوا رَبَّنَا إِنَّكَ رَءُوفٌ رَحِيمٌ ( الْحَشْرِ: 10 ) قُومُوا عَنِّي، لَا بَارَكَ اللَّهُ فِيكُمْ، وَلَا قَرَّبَ دُورَكُمْ، أَنْتُمْ مُسْتَهْزِئُونَ بِالْإِسْلَامِ، وَلَسْتُمْ مِنْ أَهْلِهِ. وَجَاءَ رَجُلٌ فَسَأَلَهُ: مَتَى يُبْعَثُ عَلِيٌّ؟ فَقَالَ: يُبْعَثُ وَاللَّهِ يَوْمَ الْقِيَامَةِ، وَتَهُمُّهُ نَفْسُهُ. وَقَالَ ابْنُ أَبِي الدُّنْيَا: بسنده عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ، أَنَّ عَلِيَّ بْنَ الْحُسَيْنِ كَانَ إِذَا خَرَجَ مِنْ بَيْتِهِ قَالَ: اللَّهُمَّ إِنِّي أَتَصَدَّقُ الْيَوْمَ أَوْ أَهَبُ عِرْضِي الْيَوْمَ مَنِ اسْتَحَلَّهُ. وَرَوَى ابْنُ أَبِي الدُّنْيَا أَنَّ غُلَامًا سَقَطَ مِنْ يَدِهِ سَفُّودٌ، وَهُوَ يَشْوِي شَيْئًا فِي التَّنُّورِ عَلَى رَأْسِ صَبِيٍّ لِعَلِيِّ بْنِ الْحُسَيْنِ فَقَتَلَهُ، فَنَهَضَ عَلِيُّ بْنُ الْحُسَيْنِ مُسْرِعًا، فَلَمَّا نَظَرَ إِلَيْهِ قَالَ لِلْغُلَامِ: يَا بُنَيَّ، إِنَّكَ لَمْ تَتَعَمَّدْ أَنْتَ حُرٌّ. ثُمَّ شَرَعَ فِي جَهَازِ ابْنِهِ. وَقَالَ الْمَدَائِنِيُّ: سَمِعْتُ سُفْيَانَ يَقُولُ: كَانَ عَلِيُّ بْنُ الْحُسَيْنِ يَقُولُ: مَا يَسُرُّنِي أَنَّ لِي بِنَصِيبِي مِنَ الذُّلِّ حُمْرَ النَّعَمِ. وَمَاتَ لِرَجُلٍ وَلَدٌ مُسْرِفٌ عَلَى نَفْسِهِ، فَجَزِعَ عَلَيْهِ مِنْ أَجْلِ إِسْرَافِهِ، فَقَالَ لَهُ عَلِيُّ بْنُ الْحُسَيْنِ إِنَّ مِنْ وَرَاءِ ابْنِكَ خِلَالًا ثَلَاثًا: شَهَادَةَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ، وَشَفَاعَةَ رَسُولِ اللَّهِ، وَرَحْمَةَ اللَّهِ عَزَّ وَجَلَّ. وَقَالَ الْمَدَائِنِيُّ: قَارَفَ الزُّهْرِيُّ ذَنْبًا، فَاسْتَوْحَشَ مِنْهُ، وَهَامَ عَلَى وَجْهِهِ، وَتَرَكَ أَهْلَهُ وَمَالَهُ، فَلَمَّا اجْتَمَعَ بِعَلِيِّ بْنِ الْحُسَيْنِ قَالَ لَهُ: يَا زُهْرِيُّ، قُنُوطُكَ مِنْ رَحْمَةِ اللَّهِ الَّتِي وَسِعَتْ كُلَّ شَيْءٍ أَعْظَمُ مِنْ ذَنْبِكِ. فَقَالَ الزُّهْرِيُّ: اللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَتَهُ وَفِي رِوَايَةٍ أَنَّهُ كَانَ أَصَابَ دَمًا خَطَأً، فَأَمَرَهُ عَلِيٌّ بِالتَّوْبَةِ وَالِاسْتِغْفَارِ، وَأَنْ يَبْعَثَ الدِّيَةَ إِلَى أَهْلِهِ. وَكَانَ الزُّهْرِيُّ يَقُولُ: عَلِيُّ بْنُ الْحُسَيْنِ أَعْظَمُ النَّاسِ عَلَيَّ مِنَّةً. وَقَالَ سُفْيَانُ بْنُ عُيَيْنَةَ: كَانَ عَلِيُّ بْنُ الْحُسَيْنِ يَقُولُ: لَا يَقُولُ رَجُلٌ فِي رَجُلٍ مِنَ الْخَيْرِ مَا لَا يَعْلَمُ إِلَّا أَوْشَكَ أَنْ يَقُولَ فِيهِ مِنَ الشَّرِّ مَا لَا يَعْلَمُ، وَمَا اصْطَحَبَ اثْنَانِ عَلَى مَعْصِيَةٍ إِلَّا أَوْشَكَ أَنْ يَفْتَرِقَا عَلَى غَيْرِ طَاعَةِ اللَّهِ. وَذَكَرُوا أَنَّهُ زَوَّجَ ابْنَةً مِنْ مَوْلًى لَهُ، وَأَعْتَقَ أَمَةً فَتَزَوَّجَهَا، فَأَرْسَلَ إِلَيْهِ عَبْدُ الْمَلِكِ يَلُومُهُ فِي ذَلِكَ، فَكَتَبَ إِلَيْهِ لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ وَقَدْ أَعْتَقَ صَفِيَّةَ فَتَزَوَّجَهَا، وَزَوَّجَ مَوْلَاهُ زَيْدَ بْنَ حَارِثَةَ مِنِ ابْنَةِ عَمَّتِهِ زَيْنَبَ بِنْتِ جَحْشٍ. قَالُوا: وَكَانَ يَلْبَسُ فِي الشِّتَاءِ خَمِيصَةً مِنْ خَزٍّ بِخَمْسِينَ دِينَارًا، فَإِذَا جَاءَ الصَّيْفُ تَصَدَّقَ بِهَا، وَيَلْبَسُ فِي الصَّيْفِ الثِّيَابَ الْمُرَقَّعَةَ وَدُونَهَا، وَيَتْلُو قَوْلَهُ تَعَالَى: قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبَادِهِ وَالطَّيِّبَاتِ مِنَ الرِّزْقِ ( الْأَعْرَافِ: 32 ). وَقَدْ رُوِيَ مِنْ طُرُقٍ ذَكَرَهَا الصُّولِيُّ وَالْجُرَيْرِيُّ وَغَيْرُ وَاحِدٍ، أَنَّ هِشَامَ بْنَ عَبْدِ الْمَلِكِ حَجَّ فِي خِلَافَةِ أَبِيهِ أَوْ أَخِيهِ الْوَلِيدِ فَطَافَ بِالْبَيْتِ، فَلَمَّا أَرَادَ أَنْ يَسْتَلِمَ الْحَجَرَ لَمْ يَتَمَكَّنْ حَتَّى نُصِبَ لَهُ مِنْبَرٌ، فَاسْتَلَمَ وَجَلَسَ عَلَيْهِ، وَقَامَ أَهْلُ الشَّامِ حَوْلَهُ، فَبَيْنَمَا هُوَ كَذَلِكَ إِذْ أَقْبَلَ عَلِيُّ بْنُ الْحُسَيْنِ، فَلَمَّا دَنَا مِنَ الْحَجَرِ; لِيَسْتَلِمَهُ تَنَحَّى عَنْهُ النَّاسُ إِجْلَالًا لَهُ وَهِيبَةً وَاحْتِرَامًا، وَهُوَ فِي بِزَّةٍ حَسَنَةٍ، وَشَكْلٍ مَلِيحٍ، فَقَالَ أَهْلُ الشَّامِ لِهِشَامٍ: مَنْ هَذَا؟ فَقَالَ: لَا أَعْرِفُهُ. لِئَلَّا يَرْغَبَ فِيهِ أَهْلُ الشَّامِ. فَقَالَ الْفَرَزْدَقُ وَكَانَ حَاضِرًا: أَنَا أَعْرِفُهُ. فَقَالُوا: وَمَنْ هُوَ؟ فَأَنْشَأَ الْفَرَزْدَقُ يَقُولُ: هَذَا الَّذِي تَعْرِفُ الْبَطْحَاءُ وَطْأَتَهُ وَالْبَيْتُ يَعْرِفُهُ وَالْحِلُّ وَالْحَرَمُ هَذَا ابْنُ خَيْرِ عِبَادِ اللَّهِ كُلِّهِمُ هَذَا التَّقِيُّ النَّقِيُّ الطَّاهِرُ الْعَلَمُ إِذَا رَأَتْهُ قُرَيْشٌ قَالَ قَائِلُهَا إِلَى مَكَارِمِ هَذَا يَنْتَهِي الْكَرَمُ يُنْمَى إِلَى ذُرْوَةِ الْعِزِّ الَّتِي قَصُرَتْ عَنْ نَيْلِهَا عَرَبُ الْإِسْلَامِ وَالْعَجَمُ يَكَادُ يُمْسِكُهُ عِرْفَانَ رَاحَتِهِ رُكْنُ الْحَطِيمِ إِذَا مَا جَاءَ يَسْتَلِمُ يُغْضِي حَيَاءً وَيُغْضَى مِنْ مَهَابَتِهِ فَمَا يُكَلَّمُ إِلَّا حِينَ يَبْتَسِمُ بِكَفِّهِ خَيْزُرَانٌ رِيحُهَا عَبِقٌ مِنْ كَفِّ أَرْوَعَ فِي عِرْنِينِهِ شَمَمُ مُشْتَقَّةٌ مِنْ رَسُولِ اللَّهِ نَبْعَتُهُ طَابَتْ عَنَاصِرُهَا وَالْخِيمُ وَالشِّيَمُ يَنْجَابُ نُورُ الْهُدَى مِنْ نُورِ غُرَّتِهِ كَالشَّمْسِ يَنْجَابُ عَنْ إِشْرَاقِهَا الْقَتَمُ حَمَّالُ أَثْقَالِ أَقْوَامٍ إِذَا فُدِحُوَا حُلْوُ الشَّمَائِلِ تَحْلُو عِنْدَهُ نَعَمُ هَذَا ابْنُ فَاطِمَةٍ إِنْ كُنْتَ جَاهِلَهُ بِجَدِّهِ أَنْبِيَاءُ اللَّهِ قَدْ خُتِمُوا اللَّهُ فَضَّلَهُ قِدْمًا وَشَرَّفَهُ جَرَى بِذَاكَ لَهُ فِي لَوْحِهِ الْقَلَمُ مَنْ جَدُّهُ دَانَ فَضْلُ الْأَنْبِيَاءِ لَهُ وَفَضْلُ أُمَّتِهِ دَانَتْ لَهَا الْأُمَمُ عَمَّ الْبَرِّيَّةَ بِالْإِحْسَانِ فَانْقَشَعَتْ عَنْهَا الْغَيَابَةُ وَالْإِمْلَاقُ وَالظُّلَمُ كِلْتَا يَدَيْهِ غِيَاثٌ عَمَّ نَفْعُهُمَا يَسْتَوْكِفَانِ وَلَا يَعْرُوهُمَا الْعَدَمُ سَهْلُ الْخَلِيقَةِ لَا تُخْشَى بَوَادِرُهُ يَزِينُهُ اثْنَانِ حُسْنُ الْخُلْقِ وَالْكَرَمُ لَا يُخْلِفُ الْوَعْدَ مَيْمُونٌ نَقِيبَتُهُ رَحْبُ الْفِنَاءِ أَرِيبٌ حِينَ يَعْتَزِمُ مِنْ مَعْشَرٍ حُبُّهُمْ دِينٌ وَبُغْضُهُمُ كَفْرٌ وَقُرْبُهُمْ مَنْجَى وَمُعْتَصَمُ يُسْتَدْفَعُ السُّوءُ وَالْبَلْوَى بِحُبِّهِمُ وَيُسْتَرَبُّ بِهِ الْإِحْسَانُ وَالنِّعَمُ مُقَدَّمٌ بَعْدَ ذِكْرِ اللَّهِ ذِكْرُهُمُ فِي كُلِّ حُكْمٍ وَمَخْتُومٌ بِهِ الْكَلِمُ إِنْ عُدَّ أَهْلُ التُّقَى كَانُوا أَئِمَّتَهُمْ أَوْ قِيلَ مَنْ خَيْرُ أَهْلِ الْأَرْضِ قِيلَ هُمُ لَا يَسْتَطِيعُ جَوَادٌ بُعْدَ غَايَتِهِمْ وَلَا يُدَانِيهِمُ قَوْمٌ وَإِنْ كَرُمُوا هُمُ الْغُيُوثُ إِذَا مَا أَزْمَةٌ أَزَمَتْ وَالْأُسْدُ أُسْدُ الشَّرَى وَالْبَأْسُ مُحْتَدِمُ يَأْبَى لَهُمْ أَنْ يَحِلَّ الذَّمُّ سَاحَتَهُمْ خِيمٌ كَرِيمٌ وَأَيْدٍ بِالنَّدَى هُضُمُ لَا يَنْقُصُ الْعُسْرُ بَسْطًا مِنْ أَكُفِّهِمُ سِيَّانَ ذَلِكَ إِنْ أَثْرَوْا وَإِنْ عَدِمُوا أَيُّ الْخَلَائِقِ لَيْسَتْ فِي رِقَابِهِمُ لِأَوَّلِيَّةِ هَذَا أَوْ لَهُ نِعَمُ فَلَيْسَ قَوْلُكَ " مَنْ هَذَا؟ " بِضَائِرِهِ الْعُرْبُ تَعْرِفُ مَنْ أَنْكَرْتَ وَالْعَجَمُ مَنْ يَعْرِفِ اللَّهَ يَعْرِفْ أَوَّلِيَّةَ ذَا فَالدِّينُ مِنْ بَيْتِ هَذَا نَالَهُ الْأُمَمُ قَالَ: فَغَضِبَ هِشَامٌ مِنْ ذَلِكَ، وَأَمَرَ بِحَبْسِ الْفَرَزْدَقِ بِعُسْفَانَ بَيْنَ مَكَّةَ وَالْمَدِينَةِ، فَلَمَّا بَلَغَ ذَلِكَ عَلِيَّ بْنَ الْحُسَيْنِ بَعَثَ إِلَى الْفَرَزْدَقِ بِاثْنَيْ عَشَرَ أَلْفَ دِرْهَمٍ، وَأَرْسَلَ يَعْتَذِرُ إِلَيْهِ أَنْ لَيْسَ عِنْدَهُ الْيَوْمَ غَيْرُهَا، فَرَدَّهَا الْفَرَزْدَقُ، وَقَالَ: إِنَّمَا قُلْتُ مَا قُلْتُ لِلَّهِ عَزَّ وَجَلَّ، وَنُصْرَةً لِلْحَقِّ، وَقِيَامًا بِحَقِّ رَسُولِ اللَّهِ ﷺ فِي ذُرِّيَّتِهِ، وَلَسْتُ أَعْتَاضُ عَنْ ذَلِكَ بِشَيْءٍ. فَأَرْسَلَ إِلَيْهِ عَلِيُّ بْنُ الْحُسَيْنِ يَقُولُ: قَدْ عَلِمَ اللَّهُ صِدْقَ نِيَّتِكَ فِي ذَلِكَ، وَأَقْسَمْتُ لَتَقْبَلَنَّهَا. فَقَبِلَهَا مِنْهُ ثُمَّ جَعَلَ يَهْجُو هِشَامًا، فَكَانَ مِمَّا قَالَ فِيهِ: يُحَبِّسُنِي بَيْنَ الْمَدِينَةِ وَالَّتِي إِلَيْهَا قُلُوبُ النَّاسِ يَهْوِي مُنِيبُهَا يُقَلِّبُ رَأْسًا لَمْ يَكُنْ رَأْسَ سَيِّدٍ وَعَيْنَيْنِ حَوْلَاوَيْنِ بَادٍ عُيُوبُهَا وَقَدْ رُوِّينَا عَنْ عَلِيِّ بْنِ الْحُسَيْنِ أَنَّهُ كَانَ إِذَا مَرَّتْ بِهِ الْجِنَازَةُ يَقُولُ: نُرَاعُ إِذَا الْجَنَائِزُ قَابَلَتْنَا وَنَلْهُو حِينَ تَمْضِي ذَاهِبَاتِ كَرَوْعَةِ ثَلَّةٍ لِمُغَارِ سَبْعٍ فَلَمَّا غَابَ عَادَتْ رَاتِعَاتِ وَرَوَى الْحَافِظُ ابْنُ عَسَاكِرَ بسنده عَنِ الزُّهْرِيِّ قَالَ: سَمِعْتُ عَلِيَّ بْنَ الْحُسَيْنِ سَيِّدَ الْعَابِدِينَ يُحَاسِبُ نَفْسَهُ، وَيُنَاجِي رَبَّهُ يَقُولُ: يَا نَفْسُ حَتَّامَ إِلَى الدُّنْيَا غُرُورُكِ، وَإِلَى عِمَارَتِهَا رُكُونُكِ، أَمَا اعْتَبَرْتِ بِمَنْ مَضَى مِنْ أَسْلَافِكِ، وَمَنْ وَارَتْهُ الْأَرْضُ مِنْ أُلَّافِكِ؟ وَمَنْ فُجِعْتِ بِهِ مِنْ إِخْوَانِكِ، وَنُقِلَ إِلَى الْبِلَى مِنْ أَقْرَانِكِ؟ فَهُمْ فِي بُطُونِ الْأَرْضِ بَعْدَ ظُهُورِهَا مَحَاسِنُهُمْ فِيهَا بِوَالٍ دَوَاثِرُ خَلَتْ دُورُهُمْ مِنْهُمْ وَأَقْوَتْ عِرَاصُهُمْ وَسَاقَتْهُمْ نَحْوَ الْمَنَايَا الْمَقَادِرُ وَخُلُّوا عَنِ الدُّنْيَا وَمَا جَمَعُوا لَهَا وَضَمَّتْهُمُ تَحْتَ التُّرَابِ الْحَفَائِرُ كَمْ تَخَرَّمَتْ أَيْدِي الْمَنُونِ مِنْ قُرُونٍ بَعْدَ قُرُونٍ، وَكَمْ غَيَّرَتِ الْأَرْضُ بِبَلَائِهَا، وَغَيَّبَتْ فِي ثَرَاهَا مِمَّنْ عَاشَرْتَ مِنْ صُنُوفِ النَّاسِ، وَشَيَّعْتَهُمْ إِلَى الْأَرْمَاسِ، وَأَنْتَ عَلَى الدُّنْيَا مُكِبٌّ مُنَافِسٌ لِخُطَّابِهَا فِيهَا حَرِيصٌ مُكَاثِرُ عَلَى خَطَرٍ تُمْسِي وَتُصْبِحُ لَاهِيًا أَتَدْرِي بِمَاذَا لَوْ عَقَلْتَ تُخَاطِرُ وَإِنَّ امْرَأً يَسْعَى لِدُنْيَاهُ دَائِبًا وَيَذْهَلُ عَنْ أُخْرَاهُ لَا شَكَّ خَاسِرُ فَحَتَّامَ عَلَى الدُّنْيَا إِقْبَالُكَ؟ وَبِشَهَوَاتِكَ اشْتِغَالُكَ؟ وَقَدْ وَخَطَكَ الْقَتِيرُ، وَأَتَاكَ النَّذِيرُ، وَأَنْتَ عَمَّا يُرَادُ بِكَ سَاهٍ، وَبِلَذَّةِ يَوْمِكَ لَاهٍ. وَفِي ذِكْرِ هَوْلِ الْمَوْتِ وَالْقَبْرِ وَالْبِلَى عَنِ اللَّهْوِ وَاللَّذَّاتِ لِلْمَرْءِ زَاجِرُ أَبَعْدَ اقْتِرَابِ الْأَرْبَعِينَ تَرَبُّصٌ وَشَيْبِ قَذَالٍ مُنْذِرٌ لَكَ كَاسِرُ كَأَنَّكَ مَعْنِيٌّ بِمَا هُوَ صَائِرٌ لِنَفْسِكَ عَمْدًا أَوْ عَنِ الرُّشْدِ جَائِرُ انْظُرْ إِلَى الْأُمَمِ الْمَاضِيَةِ، وَالْمُلُوكِ الْفَانِيَةِ كَيْفَ أَفْنَتْهُمُ الْأَيَّامُ وَوَافَاهُمُ الْحِمَامُ; فَانْمَحَتْ مِنَ الدُّنْيَا آثَارُهُمْ، وَبَقِيَتْ فِيهَا أَخْبَارُهُمْ. وَأَضْحَوْا رَمِيمًا فِي التُّرَابِ وَعُطِّلَتْ مَجَالِسُ مِنْهُمْ أَقْفَرَتْ وَمَقَاصِرُ وَحَلُّوا بِدَارٍ لَا تَزَاوُرَ بَيْنَهُمْ وَأَنَّى لِسُكَّانِ الْقُبُورِ تَزَاوُرُ فَمَا إِنْ تَرَى إِلَّا جُثًى قَدْ ثَوَوْا بِهَا مُسَطَّحَةً تُسْفِي عَلَيْهَا الْأَعَاصِرُ كَمْ مِنْ ذِي مَنَعَةٍ وَسُلْطَانٍ، وَجُنُودٍ وَأَعْوَانٍ، تَمَكَّنَ مِنْ دُنْيَاهُ، وَنَالَ فِيهَا مَا تَمَنَّاهُ، وَبَنَى فِيهَا الْقُصُورَ وَالدَّسَاكِرَ، وَجَمَعَ الْأَعْلَاقَ، وَالذَّخَائِرَ. فَمَا صَرَفَتْ كَفَّ الْمَنِيَّةِ إِذْ أَتَتْ مُبَادِرَةً تَهْوِي إِلَيْهِ الذَّخَائِرُ وَلَا دَفَعَتْ عَنْهُ الْحُصُونُ الَّتِي بَنَى وَحَفَّ بِهَا أَنْهَارُهُ وَالدَّسَاكِرُ وَلَا قَارَعَتْ عَنْهُ الْمَنِيَّةَ حِيلَةٌ وَلَا طَمِعَتْ فِي الذَّبِّ عَنْهُ الْعَسَاكِرُ أَتَاهُ مِنَ اللَّهِ مَا لَا يُرَدُّ، وَنَزَلَ بِهِ مِنْ قَضَائِهِ مَا لَا يُصَدُّ، فَتَعَالَى اللَّهُ الْمَلِكُ الْجَبَّارُ، الْمُتَكَبِّرُ، الْقَهَّارُ قَاصِمُ الْجَبَّارِينَ، وَمُبِيدُ الْمُتَكَبِّرِينَ. مَلِيكٌ عَزِيزٌ لَا يُرَدُّ قَضَاؤُهُ حَكِيمٌ عَلِيمٌ نَافِذُ الْأَمْرِ قَاهِرُ عَنَا كُلُّ ذِي عِزٍّ لِعِزَّةِ وَجْهِهِ فَكُلُّ عَزِيزٍ لِلْمُهَيْمِنِ صَاغِرُ لَقَدْ خَضَعَتْ وَاسْتَسْلَمَتْ وَتَضَاءَلَتْ لِعِزَّةِ ذِي الْعَرْشِ الْمُلُوكُ الْجَبَابِرُ فَالْبِدَارَ الْبِدَارَ، وَالْحِذَارَ الْحِذَارَ مِنَ الدُّنْيَا وَمَكَايِدِهَا، وَمَا نَصَبَتْ لَكَ مِنْ مَصَايِدِهَا، وَتَحَلَّتْ لَكَ مِنْ زِينَتِهَا، وَأَظْهَرَتْ لَكَ مِنْ بَهْجَتِهَا. وَفِي دُونِ مَا عَايَنْتَ مِنْ فَجَعَاتِهَا إِلَى رَفْضِهَا دَاعٍ وَبِالزُّهْدِ آمِرُ فَجِدَّ وَلَا تَغْفُلْ فَعَيْشُكَ زَائِلٌ وَأَنْتَ إِلَى دَارِ الْإِقَامَةِ صَائِرُ وَلَا تَطْلُبِ الدُّنْيَا فَإِنَّ طِلَابَهَا وَإِنْ نِلْتَ مِنْهَا غُبَّةً لَكَ ضَائِرُ فَهَلْ يَحْرِصُ عَلَيْهَا لَبِيبٌ، أَوْ يُسَرُّ بِهَا أَرِيبٌ؟ وَهُوَ عَلَى ثِقَةٍ مِنْ فَنَائِهَا، وَغَيْرُ طَامِعٍ فِي بَقَائِهَا، أَمْ كَيْفَ تَنَامُ عَيْنَا مَنْ يَخْشَى الْبَيَاتَ، وَتَسْكُنُ نَفْسُ مَنْ يَتَوَقَّعُ الْمَمَاتَ. أَلَا لَا وَلَكِنَّا نَغُرُّ نُفُوسَنَا وَتَشْغَلُنَا اللَّذَّاتُ عَمَّا نُحَاذِرُ وَكَيْفَ يَلَذُّ الْعَيْشَ مَنْ هُوَ مُوقِنٌ بِمَوْقِفِ عَدْلٍ يَوْمَ تُبْلَى السَّرَائِرُ كَأَنَّا نَرَى أَنْ لَا نُشُورَ وَأَنَّنَا سُدًى مَا لَنَا بَعْدَ الْمَمَاتِ مَصَائِرُ وَمَا عَسَى أَنْ يَنَالَ صَاحِبُ الدُّنْيَا مِنْ لَذَّتِهَا، وَيَتَمَتَّعُ بِهِ مِنْ بَهْجَتِهَا، مَعَ صُنُوفِ عَجَائِبِهَا وَكَثْرَةِ تَعَبِهِ فِي طَلَبِهَا، وَمَا يُكَابِدُ مِنْ أَسْقَامِهَا وَأَوْصَابِهَا وَآلَامِهَا؟ أَمَا قَدْ تَرَى فِي كُلِّ يَوْمٍ وَلَيْلَةٍ يَرُوحُ عَلَيْنَا صَرْفُهَا وَيُبَاكِرُ ؟ تُعَاوِرُنَا آفَاتُهَا وَهُمُومُهَا وَكَمْ قَدْ تُرَى يَبْقَى لَهَا الْمُتَعَاوِرُ فَلَا هُوَ مَغْبُوطٌ بِدُنْيَاهُ آمِنٌ وَلَا هُوَ عَنْ تَطْلَابِهَا النَّفْسَ قَاصِرُ كَمْ قَدْ غَرَّتِ الدُّنْيَا مِنْ مُخْلِدٍ إِلَيْهَا، وَصَرَعَتْ مِنْ مُكِبٍّ عَلَيْهَا، فَلَمْ تُنْعِشْهُ مِنْ عَثْرَتِهِ، وَلَمْ تُقِمْهُ مِنْ صَرْعَتِهِ، وَلَمْ تَشْفِهِ مِنْ أَلَمِهِ، وَلَمْ تُبْرِهِ مِنْ سَقَمِهِ. بَلَى أَوْرَدَتْهُ بَعْدَ عِزٍّ وَمَنْعَةٍ مَوَارِدَ سُوءٍ مَا لَهُنَّ مَصَادِرُ فَلَمَّا رَأَى أَنْ لَا نَجَاةَ وَأَنَّهُ هُوَ الْمَوْتُ لَا يُنْجِيهِ مِنْهُ التَّحَاذُرُ تَنَدَّمَ إِذْ لَمْ تُغْنِ عَنْهُ نَدَامَةٌ عَلَيْهِ وَأَبْكَتْهُ الذُّنُوبُ الْكَبَائِرُ بَكَى عَلَى مَا سَلَفَ مِنْ خَطَايَاهُ، وَتَحَسَّرَ عَلَى مَا خَلَفَ مِنْ دُنْيَاهُ، حِينَ لَا يَنْفَعُهُ الِاسْتِغْفَارُ، وَلَا يُنْجِيهِ الِاعْتِذَارُ، عِنْدَ هَوْلِ الْمَنِيَّةِ وَنُزُولِ الْبَلِيَّةِ. أَحَاطَتْ بِهِ أَحْزَانُهُ وَهُمُومُهُ وَأَبْلَسَ لَمَّا أَعْجَزَتْهُ الْمَعَاذِرُ فَلَيْسَ لَهُ مِنْ كُرْبَةِ الْمَوْتِ فَارِجٌ وَلَيْسَ لَهُ مِمَّا يُحَاذِرُ نَاصِرُ وَقَدْ جَشَأَتْ خَوْفَ الْمَنِيَّةِ نَفْسُهُ تُرَدِّدُهَا مِنْهُ اللَّهَا وَالْحَنَاجِرُ هُنَالِكَ خَفَّ عُوَّادُهُ، وَأَسْلَمَهُ أَهْلُهُ وَأَوْلَادُهُ، وَارْتَفَعَتِ الرَّنَّةُ بِالْعَوِيلِ، وَقَدْ أَيِسُوا مِنَ الْعَلِيلِ، فَغَمَّضُوا بِأَيْدِيهِمْ عَيْنَيْهِ، وَمَدَّ عِنْدَ خُرُوجِ رُوحِهِ رِجْلَيْهِ. فَكَمْ مُوجَعٍ يَبْكِي عَلَيْهِ وَمُفْجَعٍ وَمُسْتَنْجِدٍ صَبْرًا وَمَا هُوَ صَابِرُ وَمُسْتَرْجِعٍ دَاعٍ لَهُ اللَّهَ مُخْلِصًا يُعَدِّدُ مِنْهُ خَيْرَ مَا هُوَ ذَاكِرُ وَكَمْ شَامِتٍ مُسْتَبْشِرٍ بِوَفَاتِهِ وَعَمَّا قَلِيلٍ كَالَّذِي صَارَ صَائِرُ فَشَقَّ جُيُوبَهَا نِسَاؤُهُ، وَلَطَمَ خُدُودَهَا إِمَاؤُهُ، وَأَعْوَلَ لِفَقْدِهِ جِيرَانُهُ، وَتَوَجَّعَ لِرُزْئِهِ إِخْوَانُهُ، ثُمَّ أَقْبَلُوا عَلَى جَهَازِهِ، وَشَمَّرُوا لِإِبْرَازِهِ. وَظَلَّ أَحَبُّ الْقَوْمِ كَانَ لِقُرْبِهِ يَحُثُّ عَلَى تَجْهِيزِهِ وَيُبَادِرُ وَشَمَّرَ مَنْ قَدْ أَحْضَرُوهُ لِغَسْلِهِ وَوَجَّهَ لَمَّا قَامَ لِلْقَبْرِ حَافِرُ وَكُفِّنَ فِي ثَوْبَيْنِ وَاجْتَمَعَتْ لَهُ مُشَيِّعَةً إِخْوَانُهُ وَالْعَشَائِرُ فَلَوْ رَأَيْتَ الْأَصْغَرَ مِنْ أَوْلَادِهِ، وَقَدْ غَلَبَ الْحُزْنُ عَلَى فُؤَادِهِ، وَغُشِيَ مِنَ الْجَزَعِ عَلَيْهِ، وَخَضَّبَتِ الدُّمُوعُ خَدَّيْهِ، وَهُوَ يَنْدُبُ أَبَاهُ وَيَقُولُ: يَا وَيْلَاهُ. لَعَايَنْتَ مِنْ قُبْحِ الْمَنِيَّةِ مَنْظَرًا يُهَالُ لِمَرْآهُ وَيَرْتَاعُ نَاظِرُ أَكَابِرُ أَوْلَادٍ يَهِيجُ اكْتِئَابُهُمْ إِذَا مَا تَنَاسَاهُ الْبَنُونَ الْأَصَاغِرُ وَرَنَّةُ نِسْوَانٍ عَلَيْهِ جَوَازِعٍ مَدَامِعُهُمْ فَوْقَ الْخُدُودِ غَوَازِرُ ثُمَّ أُخْرِجَ مِنْ سَعَةِ قَصْرِهِ إِلَى ضِيقِ قَبْرِهِ، فَلَمَّا اسْتَقَرَّ فِي اللَّحْدِ وَهَى عَلَيْهِ اللَّبِنُ، وَحَثَوْا بِأَيْدِيهِمْ عَلَيْهِ التُّرَابَ، وَأَكْثَرُوا التَّلَدُّدَ عَلَيْهِ وَالِانْتِحَابَ، ثُمَّ وَقَفُوا سَاعَةً عَلَيْهِ، وَأَيِسُوا مِنَ النَّظَرِ إِلَيْهِ. فَوَلَّوْا عَلَيْهِ مُعْوِلِينَ وَكُلُّهُمْ لِمِثْلِ الَّذِي لَاقَى أَخُوهُ مُحَاذِرُ كَشَاءٍ رِتَاعٍ آمِنِينَ بَدَا لَهَا بِمُدْيَتِهِ بَادِي الذِّرَاعَيْنِ حَاسِرُ فَرِيعَتْ وَلَمْ تَرْتَعْ قَلِيلًا وَأَجْفَلَتْ فَلَمَّا نَأَى عَنْهَا الَّذِي هُوَ جَازِرُ عَادَتْ إِلَى مَرْعَاهَا، وَنَسِيَتْ مَا فِي أُخْتِهَا دَهَاهَا، أَفَبِأَفْعَالِ الْبَهَائِمِ اقْتَدَيْنَا؟ أَمْ عَلَى عَادَتِهَا جَرَيْنَا؟ عُدْ إِلَى ذِكْرِ الْمَنْقُولِ إِلَى دَارِ الْبِلَى وَالثَّرَى، وَاعْتَبِرْ بِمَوْضِعِهِ تَحْتَ الثَّرَى، الْمَدْفُوعِ إِلَى هَوْلِ مَا تَرَى. ثَوَى مُفْرَدًا فِي لَحْدِهِ وَتَوَزَّعَتْ مَوَارِيثَهُ أَرْحَامُهُ وَالْأَوَاصِرُ وَأَحْنَوْا عَلَى أَمْوَالِهِ يَقْسِمُونَهَا فَلَا حَامِدٌ مِنْهُمْ عَلَيْهَا وَشَاكِرُ فَيَا عَامِرَ الدُّنْيَا وَيَا سَاعِيًا لَهَا وَيَا آمِنًا مِنْ أَنْ تَدُورَ الدَّوَائِرُ كَيْفَ أَمِنْتَ هَذِهِ الْحَالَةَ وَأَنْتَ صَائِرٌ إِلَيْهَا لَا مَحَالَةَ؟! أَمْ كَيْفَ تَتَهَنَّأُ لِحَيَاتِكَ، وَهِيَ مَطِيَّتُكَ إِلَى مَمَاتِكَ؟! أَمْ كَيْفَ تَسِيغُ طَعَامَكَ وَأَنْتَ مُنْتَظِرٌ حِمَامَكَ؟!. وَلَمْ تَتَزَوَّدْ لِلرَّحِيلِ وَقَدْ دَنَا وَأَنْتَ عَلَى حَالٍ وَشِيكًا مُسَافِرُ فَيَا لَهْفَ نَفْسِي كَمْ أُسَوِّفُ تَوْبَتِي وَعُمْرِيَ فَانٍ وَالرَّدَى لِي نَاظِرُ وَكُلُّ الَّذِي أَسْلَفْتُ فِي الصُّحْفِ مُثْبَتٌ يُجَازِي عَلَيْهِ عَادِلُ الْحُكْمِ قَادِرُ فَكَمْ تُرَقِّعُ بِآخِرَتِكَ دُنْيَاكَ؟ وَتَرْكَبُ فِي ذَلِكَ هَوَاكَ؟ أَرَاكَ ضَعِيفَ الْيَقِينِ، يَا مُؤْثِرَ الدُّنْيَا عَلَى الدِّينِ، أَبِهَذَا أَمَرَكَ الرَّحْمَنُ؟ أَمْ عَلَى هَذَا نَزَلَ الْقُرْآنُ؟ تُخَرِّبُ مَا يَبْقَى وَتَعْمُرُ فَانِيًا فَلَا ذَاكَ مَوْفُورٌ وَلَا ذَاكَ عَامِرُ وَهَلْ لَكَ إِنْ وَافَاكَ حَتْفُكَ بَغْتَةً وَلَمْ تَكْتَسِبْ خَيْرًا لَدَى اللَّهِ عَاذِرُ أَتَرْضَى بِأَنْ تَفْنَى الْحَيَاةُ وَتَنْقَضِيَ وَدِينُكَ مَنْقُوصٌ وَمَالُكَ وَافِرُ وَقَدِ اخْتَلَفَ أَهْلُ التَّارِيخِ فِي السَّنَةِ الَّتِي تُوَفِّيَ فِيهَا عَلِيُّ بْنُ الْحُسَيْنِ زَيْنُ الْعَابِدِينَ; فَالْمَشْهُورُ عَنِ الْجُمْهُورِ أَنَّهُ تُوُفِّيَ فِي هَذِهِ السَّنَةِ أَعْنِي سَنَةَ أَرْبَعٍ وَتِسْعِينَ فِي أَوَّلِهَا عَنْ ثَمَانٍ وَخَمْسِينَ سَنَةً، وَصُلِّيَ عَلَيْهِ بِالْبَقِيعِ، وَدُفِنَ بِهِ. قَالَ الْفَلَّاسُ: مَاتَ سَعِيدُ بْنُ الْمُسَيِّبِ، وَعَلِيُّ بْنُ الْحُسَيْنِ، وَعُرْوَةُ، وَأَبُو بَكْرِ بْنُ عَبْدِ الرَّحْمَنِ سَنَةَ أَرْبَعٍ وَتِسْعِينَ. وَقَالَ بَعْضُهُمْ: تُوُفِّيَ ثِنْتَيْنِ - أَوْ ثَلَاثٍ - وَتِسْعِينَ. وَأَغْرَبَ الْمَدَائِنِيُّ فِي قَوْلِهِ: إِنَّهُ تُوُفِّيَ سَنَةَ تِسْعٍ وَتِسْعِينَ. وَاللَّهُ أَعْلَمُ. وَمِمَّنْ تُوُفِّيَ فِيهَا مِنَ الْأَعْيَانِ: وَمِنَ الْعَجَائِبِ: ثَلَاثَةٌ كَانُوا فِي زَمَانٍ وَاحِدٍ، وَهُمْ بَنُو أَعْمَامٍ، كُلُّ وَاحِدٍ مِنْهُمُ اسْمُهُ عَلِيٌّ، وَلَهُمْ ثَلَاثَةُ أَوْلَادٍ كُلُّ وَاحِدٍ اسْمُهُ مُحَمَّدٌ، وَالْآبَاءُ وَالْأَبْنَاءُ عُلَمَاءُ أَشْرَافٌ: عَلِيُّ بْنُ الْحُسَيْنِ بْنِ عَلِيٍّ، وَعَلِيُّ بْنُ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ، وَعَلِيُّ بْنُ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ. أَبُو بَكْرِ بْنُ عَبْدِ الرَّحْمَنِ بْنِ الْحَارِثِ أَبُو بَكْرِ بْنُ عَبْدِ الرَّحْمَنِ بْنِ الْحَارِثِ بْنِ هِشَامِ بْنِ الْمُغِيرَةِ بْنِ عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ مَخْزُومٍ الْقُرَشِيُّ الْمَدَنِيُّ، أَحَدُ الْفُقَهَاءِ السَّبْعَةِ، قِيلَ: اسْمُهُ مُحَمَّدٌ. وَقِيلَ: اسْمُهُ أَبُو بَكْرٍ، وَكُنْيَتُهُ أَبُو عَبْدِ الرَّحْمَنِ. وَالصَّحِيحُ أَنَّ اسْمَهُ وَكُنْيَتَهُ وَاحِدٌ، وَلَهُ مِنَ الْأَوْلَادِ وَالْإِخْوَةِ كَثِيرٌ، وَهُوَ تَابِعِيٌّ جَلِيلٌ، رَوَى عَنْ عَمَّارٍ، وَأَبِي هُرَيْرَةَ، وَأَسْمَاءَ بِنْتِ أَبِي بَكْرٍ، وَعَائِشَةَ، وَأُمِّ سَلَمَةَ، وَغَيْرِهِمْ، وَعَنْهُ جَمَاعَةٌ: مِنْهُمْ بَنُوهُ سَلَمَةُ، وَعَبْدُ اللَّهِ، وَعَبْدُ الْمَلِكِ، وَعُمَرُ، وَمَوْلَاهُ سُمَيٌّ، وَعَامِرٌ الشَّعْبِيُّ، وَعُمَرُ بْنُ عَبْدِ الْعَزِيزِ، وَعَمْرُو بْنُ دِينَارٍ، وَمُجَاهِدٌ، وَالزُّهْرِيُّ. وُلِدَ فِي خِلَافَةِ عُمَرَ، وَكَانَ يُقَالُ لَهُ: رَاهِبُ قُرَيْشٍ. لِكَثْرَةِ صَلَاتِهِ، وَكَانَ مَكْفُوفًا، وَكَانَ يَصُومُ الدَّهْرَ، وَكَانَ مِنَ الثِّقَةِ وَالْأَمَانَةِ وَالْفِقْهِ وَصِحَّةِ الرِّوَايَةِ عَلَى جَانِبٍ عَظِيمٍ. وَكَانَ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ يُكْرِمُهُ وَيَعْرِفُ فَضْلَهُ، وَيَقُولُ: إِنِّي أَهُمُّ بِالشَّيْءِ أَفْعَلُهُ بِأَهْلِ الْمَدِينَةِ; لِسُوءِ أَثَرِهِمْ عِنْدَنَا، فَأَذْكُرُ أَبَا بَكْرِ بْنَ عَبْدِ الرَّحْمَنِ فَأَسْتَحِي مِنْهُ، وَأَتْرُكُ ذَلِكَ الْأَمْرَ مِنْ أَجْلِهِ. وَلَهُ مَنَاقِبُ كَثِيرَةٌ. قَالَ أَبُو دَاوُدَ: وَكَانَ قَدْ كُفَّ، وَكَانَ إِذَا سَجَدَ يَضَعُ يَدَهُ فِي طَسْتٍ; لِعِلَّةٍ كَانَ يَجِدُهَا. وَالصَّحِيحُ أَنَّهُ مَاتَ فِي هَذِهِ السَّنَةِ. وَقِيلَ: فِي الَّتِي قَبْلَهَا. وَقِيلَ: فِي الَّتِي بَعْدَهَا. وَاللَّهُ أَعْلَمُ.
✧ Those of the notables who died in the year ninety-four: Saʿīd b. al-Musayyib Saʿīd b. al-Musayyib b. Ḥazn b. Abī Wahb b. ʿĀʾidh b. ʿImrān b. Makhzūm al-Qurashī Abū Muḥammad al-Madanī al-Makhzūmī, the master of the Successors without qualification. He was born when two years had passed — or it is said: remained — of the caliphate of ʿUmar b. al-Khaṭṭāb. It is also said: when four years of it had passed. The statement of al-Ḥākim Abū ʿAbd Allāh that he met the ten [Companions promised Paradise] is an error on his part, and Allah knows best. But he did send narrations from them as he sent many from the Prophet ﷺ, and he narrated much from ʿUmar, and it is said that he heard from him, and it is said he did not hear. And from ʿUthmān, ʿAlī, Saʿd, and Abū Hurayrah, whose daughter's husband he was, and he was the most knowledgeable of people about his ḥadīth. He also narrated from a group of the Companions, and he transmitted from a group of the Successors, and a multitude besides them. Ibn ʿUmar said: Saʿīd was one of the muftis. Al-Zuhrī said: I sat with him for seven pilgrimages, and I did not think anyone else possessed knowledge besides him. Muḥammad b. Isḥāq said, from Makhūl: I traveled the entire earth in search of knowledge, and I did not meet anyone more learned than Saʿīd b. al-Musayyib. Al-Awzāʿī said: Al-Zuhrī and Makhūl were asked: Who is the most knowledgeable in jurisprudence of those you have met? They said: Saʿīd b. al-Musayyib. Qatādah said: I have not seen anyone more knowledgeable about the lawful and the unlawful than him. When al-Ḥasan found something difficult, he would write to Saʿīd b. al-Musayyib. Others said: He was called the jurist of the jurists. Mālik said, from Yaḥyā b. Saʿīd, from Saʿīd b. al-Musayyib: I used to travel days and nights in pursuit of a single ḥadīth. Mālik said: It reached me that Ibn ʿUmar used to send to Saʿīd b. al-Musayyib to ask him about the judicial decisions and rulings of ʿUmar. Al-Rabīʿ said, from al-Shāfiʿī, that he said: The mursal narrations of Saʿīd b. al-Musayyib are considered good by us. Imām Aḥmad b. Ḥanbal said: They are sound. He said: And Saʿīd b. al-Musayyib is the most excellent of the Successors. ʿAlī b. al-Madīnī said: I do not know anyone among the Successors more extensive in knowledge than him. When Saʿīd says: "The sunnah has passed," that is sufficient for you. In my view, he is the most eminent of the Successors. Aḥmad b. ʿAbd Allāh al-ʿIjlī said: Saʿīd was a righteous man, a jurist. He did not take the stipend, and he had merchandise worth four hundred dinars, and he traded in oil. He was one-eyed. Abū Zurʿah said: A Medinan, trustworthy, an imam. Abū Ḥātim said: There is no one among the Successors nobler than him. He is the most reliable of them in [narrating from] Abū Hurayrah. Saʿīd b. al-Musayyib was afflicted with flogging. That was because ʿAbd Allāh b. al-Zubayr appointed Jābir b. al-Aswad al-Zuhrī over Madinah, and he called the people to pledge allegiance to Ibn al-Zubayr. Saʿīd said: No, not until the people agree. So he flogged him sixty lashes. That reached Ibn al-Zubayr, and he wrote to him blaming him, saying: What do we have to do with Saʿīd? Leave him alone. ʿAbd al-Malik had sought the daughter of Saʿīd in marriage for his son al-Walīd, but he refused. So he plotted against Saʿīd until he had him flogged one hundred lashes on a cold day, poured a jar of water over him, and dressed him in a woolen jubbah. From Ḍimām, from some of the people of Madinah, he said: When the pledge of allegiance to Sulaymān b. ʿAbd al-Malik was combined with the pledge to al-Walīd, Saʿīd b. al-Musayyib disliked to give two pledges. The governor of Madinah wrote to ʿAbd al-Malik b. Marwān informing him that Saʿīd b. al-Musayyib disliked to pledge allegiance to both of them together. ʿAbd al-Malik wrote to the governor of Madinah: What need did you have to report this about Saʿīd b. al-Musayyib? We did not fear anything from him. But since this has appeared and spread among the people, summon him to what those who entered into this pledge have entered into. If he refuses, flog him one hundred lashes, shave his head and beard, dress him in garments of hair, and stand him before the people in the market of the Muslims, so that no one else will dare to oppose us. When some of the Quraysh who were present learned of this, they asked the governor not to hasten against him until he frightened him with death, perhaps he would comply. They sent a mawlā of his who was in the guard. They said: Go and frighten him with death, and inform him that he will be killed, perhaps that will frighten him into entering what the people have entered. His mawlā came to him while he was praying, and the mawlā wept. Saʿīd said to him: What makes you weep? He said: What makes me weep is what is intended for you. A letter has come concerning you: if you do not pledge allegiance, you will be killed. I came so that you may purify yourself, put on clean clothes, and finish your testament. He said: Woe to you! You found me praying, and do you think I would pray while not in a state of purity, with my clothes impure? As for what you mentioned about the testament, I would be more astray than the one who sent you if I spent a night without having completed my testament. He departed. When he came to the governor, they summoned him, and he refused to comply. So he ordered him to be stripped, and he wore garments of hair, then he flogged him one hundred lashes, shaved his head and beard, and stood him up. He said: If I had known that there was nothing but this, I would not have taken off my clothes willingly, nor would I have complied with that. Ḍimām said: It reached me that when Hishām b. Ismāʿīl addressed the people on Friday, Saʿīd b. al-Musayyib would turn his face toward him as long as he mentioned Allah, Mighty and Majestic, but when he began to mention ʿAbd al-Malik, praising him and saying what he said, Saʿīd turned his face away from him. When Hishām noticed this, he ordered a guard to strike his face if he turned away from him. So he did that to him. Saʿīd said to Hishām, gesturing with his hand toward him: These are three bees' stings. Only three months passed before Hishām was dismissed. From al-Zubayr b. Bakkār, he said: My uncle Muṣʿab b. ʿAbd Allāh narrated to me, saying: Saʿīd b. al-Musayyib would not turn his face toward Hishām b. Ismāʿīl when he gave the Friday sermon. So Hishām ordered one of his assistants to turn him toward him when he preached. The assistant reached to turn him, but he refused, so he grabbed him until he turned him. Saʿīd shouted: O Hishām, it is only four after four. When Hishām finished, he said: Woe to you, Saʿīd has gone mad. Saʿīd was asked: What is four after four? Did you hear something about that? He said: No. It was said: What did you mean by your statement? He said: When I wanted to go to the mosque, my slave girl said to me: I saw a vision last night, so do not leave until I relate it to you and you interpret it for me. I saw as if Moses plunged ʿAbd al-Malik into the sea three plunges, and he died on the third. I interpreted that ʿAbd al-Malik had died, because Moses was sent against the tyrants to kill them, and ʿAbd al-Malik is the tyrant of this community. He said: Then why did you say four after four? He said: The distance of the messenger's journey from Damascus to Madinah with the news. They waited eight nights, then a messenger came with the death of ʿAbd al-Malik. The marriage of the daughter of Saʿīd b. al-Musayyib The marriage of the daughter of Saʿīd From Ibn Abī Wadāʿah, he said: I used to sit with Saʿīd b. al-Musayyib, and he missed me for some days. When I came to him, he said: Where have you been? I said: My wife died, and I was occupied with her. He said: Why did you not inform us, so that we could attend her funeral? He said: Then I wanted to get up, but he said: Have you taken a new wife? I said: May Allah have mercy on you, who would marry me when I possess only two or three dirhams? He said: I will. I said: Will you do that? He said: Yes. Then he praised Allah and prayed for blessings upon the Prophet ﷺ, and he married me to her for two or three dirhams. He said: I got up and did not know what to do out of joy. I went to my house and began to think: from whom shall I borrow? I prayed Maghrib, and I was alone, and I had prepared my dinner of bread and oil to break my fast, when the door was knocked. I said: Who is this? He said: Saʿīd. I thought of every person named Saʿīd except Saʿīd b. al-Musayyib, for he had not been seen for forty years except between his house and the mosque. I got up and went out, and there was Saʿīd b. al-Musayyib, for he had decided to come. I said: O Abū Muḥammad, why did you not send for me, so that I could come to you? He said: No, you are more deserving to be visited. I said: What do you command? He said: You were a bachelor and have now married, and I disliked that you should spend this night alone. This is your wife. And there she was, standing behind him, as tall as he was. Then he took her hand and pushed her through the door, and shut the door. The woman fell down out of shyness. I secured the door, then I went ahead of her to the bowl containing the oil and bread, and I placed it in the shadow of the lamp so that she would not see it. Then I went up to the roof and called my neighbors, and they came to me. They said: What is the matter with you? I said: Woe to you! Saʿīd b. al-Musayyib married his daughter to me today, and he brought her to me unexpectedly. They said: Saʿīd b. al-Musayyib married you? I said: Yes, and there she is in the house. He said: They went down to her. The news reached my mother, and she came and said: My face is forbidden to your face if you touch her before I prepare her for three days. He said: I waited three days, then I consummated the marriage with her. She was one of the most beautiful of people, and she was the most memorious of people of the Book of Allah, Mighty and Majestic, the most knowledgeable of them of the Sunnah of His Messenger, and the most aware of them of the rights of a husband. He said: I remained for a month without Saʿīd coming to me or me going to him. When nearly a month had passed, I went to Saʿīd while he was in his circle. I greeted him, and he returned the greeting but did not speak to me until the people of the gathering dispersed, and none remained but me. He said: How is that person? I said: Well, O Abū Muḥammad, as a friend would love and an enemy would hate. He said: If anything troubles you, then the stick. I returned to my house, and he sent me twenty thousand dirhams. ʿAbd Allāh said: Ibn Abī Wadāʿah is Kathīr b. al-Muṭṭalib b. Abī Wadāʿah. Ibn al-Jawzī said: This Kathīr had a son also named Kathīr, who narrated ḥadīth and was a poet, but he had no offspring. As for Abū Wadāʿah, his name was al-Ḥārith b. Ṣubayrah b. Saʿīd b. Saʿd b. Sahm. He had witnessed Badr with the polytheists and was taken captive. The Messenger of Allah ﷺ said: "Hold on to him, for he has a clever son in Makkah." Al-Muṭṭalib went out and ransomed him for four thousand dirhams. He was the first captive to be ransomed, and after him the people ransomed their captives. His father Ṣubayrah had passed forty years by a little, then he died. From ʿĀmir b. Ṣāliḥ b. ʿAbd Allāh b. ʿUrwah b. al-Zubayr: The people continued for a time, and whoever of the Quraysh passed forty years in age would live long. Ṣubayrah b. Saʿīd passed it by a little, then died suddenly. The people were alarmed by that, and the jinn mourned him, saying: Who can feel safe from the accidents of time after Ṣubayrah al-Qurashī died? His death hastened before old age. His death was sudden. In another narration, a poet said: Pilgrims to the House of Allah, indeed Ṣubayrah al-Qurashī has died. His fate preceded old age, as if his death were sudden. So take provision, lest you perish without your families, secretly. Ibn al-Jawzī, may Allah have mercy on him, said: Then Abū Wadāʿah embraced Islam on the day of the conquest and remained until the caliphate of ʿUmar, and his son al-Muṭṭalib also embraced Islam on the day of the conquest. Saʿīd died in Madinah in this year, at the age of eighty-four. Al-Wāqidī said: Saʿīd died in the year of the jurists, which is the year ninety-four, at the age of seventy-five, may Allah have mercy on him. Ṭalq b. Ḥabīb al-ʿAnazī Ṭalq b. Ḥabīb al-ʿAnazī A noble Successor. He narrated from Anas, Jābir, Ibn al-Zubayr, Ibn ʿAbbās, ʿAbd Allāh b. ʿAmr, and others. From him narrated Ḥumayd al-Ṭawīl, al-Aʿmash, and Ṭāwūs, who was among his peers and praised his recitation. ʿAmr b. Dīnār praised him, and more than one of the imams praised him, but they criticized him for holding the view of irjāʾ. He was among those who went out with Ibn al-Ashʿath, and he used to say: Guard against it with taqwā. It was said to him: Describe taqwā for us. He said: Taqwā is acting in obedience to Allah upon light from Allah, hoping for the mercy of Allah, and taqwā is abandoning disobedience to Allah upon light from Allah, fearing the punishment of Allah. He also said: The rights of Allah are too great for the servants to fulfill, and His blessings are too many to count, but enter the morning repentant and enter the evening repentant. Mālik said: Al-Ḥajjāj killed him along with a group of Qurʾān reciters, among them Saʿīd b. Jubayr. Ibn Jarīr mentioned previously that Khālid b. ʿAbd Allāh al-Qasrī sent three men from Makkah to al-Ḥajjāj: Mujāhid, Saʿīd b. Jubayr, and Ṭalq b. Ḥabīb. Ṭalq died on the way, Mujāhid was imprisoned, and what happened to Saʿīd is known, and Allah knows best. ʿUrwah b. al-Zubayr ʿUrwah b. al-Zubayr b. al-ʿAwwām, al-Qurashī al-Asadī, Abū ʿAbd Allāh al-Madanī A noble Successor. He narrated from his father, from the ʿAbādilah, Muʿāwiyah, al-Mughīrah, Abū Hurayrah, his mother Asmāʾ, his maternal aunt ʿĀʾishah, and Umm Salamah. From him narrated a group of the Successors and a multitude besides them. Muḥammad b. Saʿd said: ʿUrwah was trustworthy, prolific in ḥadīth, learned, reliable, and firm. Al-ʿIjlī said: A Medinan, a Successor, a righteous man who did not enter into any of the civil strife. Al-Wāqidī said: He was a jurist, learned, a memorizer, firm, a proof, knowledgeable in the biographies of the Prophet, and he was the first to compile the military expeditions. He was among the counted jurists of Madinah. The Companions of the Messenger of Allah ﷺ used to ask him, and he was the most knowledgeable of people in poetry. Abū Bakr b. Muḥammad b. al-Ḥārith b. Hishām said: Knowledge belongs to one of three: one with noble lineage who adorns it with knowledge, or one with religion who governs his religion with it, or one mixed with authority who presents it with his knowledge. He said: I do not know anyone who combines these three qualities except ʿUrwah b. al-Zubayr and ʿUmar b. ʿAbd al-ʿAzīz. ʿUrwah used to recite a quarter of the Qurʾān every day and stand in night prayer with it. During the season of fresh dates, he would make a breach in his wall and then permit the people to enter and eat and carry away. When the fresh dates were gone, he would restore it. Al-Zuhrī said: ʿUrwah was a sea that never runs dry. Once he said: He was a sea that buckets do not muddy. ʿUmar b. ʿAbd al-ʿAzīz said: No one is more learned than ʿUrwah, and I do not know that he knows anything that I am ignorant of. More than one [authority] has mentioned him among the seven jurists of Madinah whose opinions were taken as final. He was also one of the ten jurists whose opinions ʿUmar b. ʿAbd al-ʿAzīz would follow during his governorship of Madinah. Several [authorities] have stated that he went as a delegate to al-Walīd in Damascus, and when he returned, he developed gangrene in his leg. They wanted to amputate it, and they offered him a drink that would make him lose consciousness so that he would not feel the pain and they could amputate it. He said: "I never thought that anyone who believes in God would drink something that makes him lose his mind so that he no longer knows his Lord, Mighty and Majestic. But come and amputate it." So they amputated it from his knee while he remained silent, not speaking, and no sound was heard from him. It is related that they amputated it while he was praying, and he did not notice because he was absorbed in prayer. But God knows best. On the same night that his leg was amputated, a son of his named Muḥammad, who was the dearest of his children, fell from a roof and died. They came to him and offered condolences. He said: "O God, praise be to You. They were seven, and You took one, leaving six. They were four limbs, and You took one, leaving three. If You have taken, You have also given; and if You have afflicted, You have also granted well-being." It is said that when he saw the amputated [leg] in the basin, he said: "God knows that I never walked with it toward any act of disobedience." It is said that he was born during the lifetime of ʿUmar. The correct view is that he was born after ʿUmar, in the year 23 AH, and his death was in the year 94 AH according to the well-known view. It is also said: the year 90 AH; or the year 100 AH; or 91 AH; or 101 AH; or the year 92, 93, 94, or 95 AH; or the year 99 AH. And God knows best. ʿAlī b. al-Ḥusayn b. Abī Ṭālib ʿAlī b. al-Ḥusayn b. ʿAlī b. Abī Ṭālib, the Qurayshī, the Hāshimī, well known as Zayn al-ʿĀbidīn. His mother was an umm walad named Sallāma. He had an older brother who was also named ʿAlī, who was killed with his father. This ʿAlī related ḥadīth from his father, from his paternal uncle al-Ḥasan b. ʿAlī, from Jābir, Ibn ʿAbbās, al-Miswar b. Makhrama, Abū Hurayra, Ṣafiyya, ʿĀʾisha, and Umm Salama, the Mothers of the Believers. A group narrated from him, including his sons: Zayd, ʿAbd Allāh, ʿUmar, and Abū Jaʿfar Muḥammad b. ʿAlī al-Bāqir; also Zayd b. Aslam, Ṭāwūs, who was among his peers, al-Zuhrī, Yaḥyā b. Saʿīd al-Anṣārī, Abū Salama, who was among his peers, and many others. Al-Qāḍī Ibn Khallikān said: His mother was Sallāma bt. Yazdajird, the last of the Persian kings. Al-Zamakhsharī mentioned in "Rabīʿ al-Abrār" that Yazdajird had three daughters who were taken captive in the time of ʿUmar b. al-Khaṭṭāb. One of them came to ʿAbd Allāh b. ʿUmar, and he had a son by her, Sālim; another came to Muḥammad b. Abī Bakr al-Ṣiddīq, and he had a son by her, al-Qāsim; and the third came to al-Ḥusayn b. ʿAlī, and he had by her this ʿAlī Zayn al-ʿĀbidīn. So all of them were maternal cousins. Ibn Khallikān said: When Qutayba b. Muslim killed Fayrūz b. Yazdajird, he sent his two daughters to al-Ḥajjāj, who took one of them and sent the other to al-Walīd b. ʿAbd al-Malik. Al-Walīd had a son by her, Yazīd al-Nāqiṣ. Ibn Qutayba mentioned in his book "al-Maʿārif" that this Zayn al-ʿĀbidīn's mother was a Sindī woman named Sallāma. It is also said: Ghazāla. He was with his father at Karbalāʾ, and he was spared because of his young age—or, it is said, because of his illness—for he was twenty-three years old. It is also said he was older than that. ʿUbayd Allāh b. Ziyād intended to kill him, but God turned him away from that. Some of the wicked also advised Yazīd b. Muʿāwiya to kill him, but God, Exalted is He, prevented that. So praise and grace be to God. After that, Yazīd honored him, showed him respect, seated him with him, and would never eat except when he was present. Then he sent them back to Madinah with honor. ʿAlī was respected and esteemed in Madinah. Al-Ḥāfiẓ Ibn ʿAsākir said: His mosque in Damascus, which is attributed to him, is well known. I say: It is the one called Mashhad ʿAlī, east of the Umayyad Mosque in Damascus. ʿAbd al-Malik b. Marwān brought him once again to Damascus and consulted him about responding to the Byzantine king regarding some matters of coinage and the style of papyrus that he had written to him about. Al-Zuhrī said: I never saw a Qurayshī more excellent than him. He was with his father on the day he was killed, at the age of twenty-three, and he was ill. ʿUmar b. Saʿd said: "Do not harm this sick man." Al-Wāqidī said: He was one of the most devout, most worshipful, and most God-fearing people. When he walked, he did not swing his arm. He wore a white turban which he let hang down behind him. His kunya was Abū al-Ḥasan; it is also said: Abū Muḥammad; or Abū ʿAbd Allāh. Muḥammad b. Saʿd said: He was trustworthy, reliable, a prolific transmitter of ḥadīth, of high standing, noble, and pious. His mother was Ghazāla. After al-Ḥusayn, his freedman Zubayd married her, and she bore him ʿAbd Allāh b. Zubayd. He is ʿAlī al-Aṣghar. As for ʿAlī al-Akbar, he was killed with his father. More than one [authority] has said this. Saʿīd b. al-Musayyib, Zayd b. Aslam, Mālik, and Abū Ḥāzim said: There was no one among the Ahl al-Bayt like him. Yaḥyā b. Saʿīd al-Anṣārī said: I heard ʿAlī b. al-Ḥusayn—who was the most excellent Hāshimī I ever met—say: "O people, love us with the love of Islam. Your love for us has not ceased until it became a disgrace upon us." In another version: "until you made people hate us." Al-Aṣmaʿī said: Al-Ḥusayn had no descendants except through ʿAlī b. al-Ḥusayn, and ʿAlī b. al-Ḥusayn had no offspring except through his cousin's daughter, [the daughter of] al-Ḥasan. Marwān b. al-Ḥakam said to him: "Why don't you take concubines so that your children may be many?" He replied: "I do not have the means to take concubines." So Marwān lent him one hundred thousand [dirhams], and he bought concubines, and they bore him children, and his descendants multiplied. Then when Marwān fell ill, he instructed that what he had lent to ʿAlī b. al-Ḥusayn should not be reclaimed. Thus all Ḥusaynīs are from his progeny. ؓ Abū Bakr b. Abī Shayba said: The most authentic of all chains of transmission is al-Zuhrī from ʿAlī b. al-Ḥusayn from his father from his grandfather. They mentioned that the house he was in caught fire while he was standing in prayer, and when he finished, they said to him: "Why did you not leave?" He replied: "I was distracted from this fire by the other Fire." When he performed ablution, his complexion would turn pale, and when he stood for prayer, he would tremble out of fear. When asked about this, he said: "Do you not know before whom I am about to stand, and with whom I am conversing?" When he performed the Ḥajj and wanted to say the talbiya, he trembled and said: "I fear that I should say 'Labbayka Allāhumma labbayka' and He would say to me: 'No labbayka [for you].'" They encouraged him and said: "You must say the talbiya." When he did, he fainted and fell from his mount. They also said that he used to pray one thousand rakʿas every day and night. Ṭāwūs said: I heard him while he was prostrating at the Ḥijr saying: "Your servant is in Your courtyard; Your poor one is in Your courtyard; Your beggar is in Your courtyard; Your needy one is in Your courtyard." Ṭāwūs said: By God, I have never called upon God with these words in any distress except that it was relieved from me. They mentioned that he gave much charity at night and used to say: "Charity at night extinguishes the anger of the Lord." And that he divided his wealth with God, Exalted is He, twice. Muḥammad b. Isḥāq said: There were people in Madinah who lived without knowing from where they received their sustenance and who was giving it to them. When ʿAlī b. al-Ḥusayn died, they lost that, and they realized that it was he who used to bring them what he brought at night. When he died, they found on his back and shoulders marks from carrying sacks to the houses of widows and the poor at night. It is said that he supported one hundred households in Madinah, and they did not know this until he died. ʿAlī b. al-Ḥusayn visited Muḥammad b. Usāma b. Zayd when he was ill. Ibn Usāma wept, and he asked him: "What makes you weep?" He said: "I am in debt." He asked: "How much is it?" He said: "Fifteen thousand dinars"—in another version, "seventeen thousand dinars." He said: "It is upon me." ʿAlī b. al-Ḥusayn said: "Abū Bakr and ʿUmar held the same position in relation to the Messenger of God ﷺ during his lifetime as they did after his death." A man once insulted him, and he pretended not to hear, giving the impression that he had not heard him. The man said to him: "I mean you!" ʿAlī replied: "And I am ignoring you." One day he left the mosque, and a man insulted him. People rushed to the man, but ʿAlī said: "Leave him alone." Then he turned to him and said: "What is hidden from you of our affairs is greater. Do you have any need we can help you with?" The man felt ashamed, and ʿAlī threw him a cloak that he was wearing and ordered that he be given one thousand dirhams. After that, the man would say: "I bear witness that you are of the children of the prophets." They said: ʿAlī b. al-Ḥusayn and Ḥasan b. Ḥasan had a dispute, and there was rivalry between them. Ḥasan b. Ḥasan insulted him, and he remained silent. When night came, ʿAlī b. al-Ḥusayn went to his house and said: "O cousin, if you are truthful, may God forgive me; and if you are lying, may God forgive you. Peace be upon you." Then he left. [Ḥasan] followed him and reconciled with him. He was asked: "Who is the person of greatest importance?" He replied: "The one who does not regard this world as having any importance for himself." He also said: "Reflection is a mirror that shows the believer his good deeds and his bad deeds." He said: "The loss of loved ones is estrangement." He used to say: "Some people worship God out of fear; that is the worship of slaves. Others worship Him out of desire; that is the worship of merchants. Others worship Him out of love and gratitude; that is the worship of the free and the virtuous." He said to his son: "O my son, do not keep company with a sinner, for he will sell you for a morsel, or even less, which he covets and then fails to obtain. Nor with a miser, for he will abandon you when you are most in need of his wealth. Nor with a liar, for he is like a mirage: he brings the distant near to you and takes the near far from you. Nor with a fool, for he intends to benefit you but harms you. Nor with one who severs ties of kinship, for he is cursed in the Book of God. God, Exalted is He, said: 'Would you then, if you were given authority, spread corruption in the land and sever your ties of kinship? Those are the ones whom God has cursed, so He made them deaf and blinded their sight' (Muḥammad: 22)." When ʿAlī b. al-Ḥusayn entered the mosque, he would step over people until he sat in the circle of Zayd b. Aslam. Nāfiʿ b. Jubayr b. Muṭʿim said to him: "May God forgive you! You are the master of the people, yet you come stepping over people to sit with this black slave?" ʿAlī b. al-Ḥusayn replied: "A man sits only where he benefits. Knowledge is sought and attended, and it is sought wherever it is." Al-Aʿmash reported from Masʿūd b. Mālik, who said: ʿAlī b. al-Ḥusayn said to me: "Can you arrange a meeting between me and Saʿīd b. Jubayr?" I said: "What do you want with him?" He said: "I want to ask him about matters through which God may benefit us. We do not have what these people [in Iraq] accuse us of." He gestured with his hand toward Iraq. Imām Aḥmad said with his chain of transmission from Abū Isḥāq, from Razīn b. ʿUbayd, who said: I was with Ibn ʿAbbās when ʿAlī b. al-Ḥusayn came. Ibn ʿAbbās said: "Welcome to the beloved, son of the beloved." Abū Bakr b. Muḥammad b. Yaḥyā al-Ṣūlī said with his chain of transmission from Sufyān b. ʿUyayna, from Abū al-Zubayr, who said: We were with Jābir b. ʿAbd Allāh when ʿAlī b. al-Ḥusayn entered. He said: "I was with the Messenger of God ﷺ when al-Ḥusayn b. ʿAlī entered. He embraced him, kissed him, and seated him beside him. Then he said: 'A son will be born to this son of mine, named ʿAlī. On the Day of Resurrection, a caller will call from the depths of the Throne: "Let the master of the worshipers stand," and he will stand.'" This is a very strange ḥadīth, cited by Ibn ʿAsākir. Al-Zuhrī said: Most of my sitting was with ʿAlī b. al-Ḥusayn, and I never saw anyone more knowledgeable in fiqh than him. He spoke little, and he was one of the most excellent of his family, the best in obedience, and the most beloved to Marwān and his son ʿAbd al-Malik. He used to call him "Zayn al-ʿĀbidīn." Juwayriya b. Asmāʾ said: ʿAlī b. al-Ḥusayn never took a single dirham by virtue of his kinship to the Messenger of God ﷺ. May God have mercy on him and be pleased with him. Muḥammad b. Saʿd said with his chain of transmission from al-Maqburī, who said: Al-Mukhtār sent ʿAlī b. al-Ḥusayn one hundred thousand [dirhams]. He disliked accepting it and feared to reject it, so he kept it with him. When al-Mukhtār was killed, he wrote to ʿAbd al-Malik b. Marwān: "Al-Mukhtār sent me one hundred thousand [dirhams]. I disliked accepting it and disliked rejecting it, so send someone to take it." ʿAbd al-Malik wrote back: "O cousin, take it, for I have made it lawful for you." So he accepted it. ʿAlī b. al-Ḥusayn said: "The masters of people in this world are the generous and the God-fearing, and in the Hereafter they are the people of religion, virtue, and knowledge, for the scholars are the heirs of the prophets." He also said: "I feel ashamed before God, Mighty and Majestic, to see a brother of mine and ask God for Paradise for him, yet be stingy toward him with worldly things. For on the Day of Resurrection, it will be said to me: 'If Paradise were in your hand, you would have been even more stingy with it, and more, and more.'" They mentioned that he wept often. When asked about it, he said: "Yaʿqūb ﷺ wept over Yūsuf until his eyes became white, and he did not know that he had died. I saw more than ten members of my family slaughtered in a single morning. Do you think their sorrow will ever leave my heart?" ʿAbd al-Razzāq said: A slave girl of ʿAlī b. al-Ḥusayn was pouring water for him so that he could perform ablution. The pitcher fell from her hand onto his face and wounded him. He raised his head toward her, and the slave girl said: "God, Mighty and Majestic, says: 'And those who restrain anger.'" He said: "I have restrained my anger." She said: "'And those who forgive people.'" He said: "May God forgive you." She said: "'And God loves the doers of good' (Āl ʿImrān: 134)." He said: "Go, for you are free." Al-Zubayr b. Bakkār said with his chain of transmission from Muḥammad b. ʿAlī, from his father, who said: A group of people from Iraq sat with me and mentioned Abū Bakr and ʿUmar, and they disparaged them. Then they began to talk about ʿUthmān. I said to them: Tell me, are you among the emigrants who were expelled from their homes—up to His saying: 'Those are the truthful ones' (al-Ḥashr: 8)? They said: No, we are not among them. I said: Then are you among those concerning whom God, mighty and majestic, said: 'And those who had established themselves in the abode and in faith before them, loving those who emigrated to them'—up to His saying: 'Those are the successful ones' (al-Ḥashr: 9)? They said: No, we are not among them. He said: I said to them: As for you, you have absolved yourselves, conceded, and testified that you are not among them, and I testify that you are not among the third group concerning whom God, exalted is He, said: 'And those who came after them, saying: Our Lord, forgive us and our brothers who preceded us in faith, and do not place in our hearts any rancor toward those who believe. Our Lord, You are Kind, Merciful' (al-Ḥashr: 10). Get away from me! May God not bless you, nor bring your homes near! You are mockers of Islam, and you are not among its people. A man came and asked him: When will ʿAlī be resurrected? He said: By God, he will be resurrected on the Day of Resurrection, and his soul will distress him. Ibn Abī al-Dunyā said with his chain of transmission from Abū Ḥamza al-Thumālī that ʿAlī b. al-Ḥusayn, when he went out of his house, would say: O God, I give away today, or I grant today, my honor to whoever deems it lawful to violate. Ibn Abī al-Dunyā related that a young slave dropped a skewer from his hand while he was roasting something in the oven, and it fell on the head of a young son of ʿAlī b. al-Ḥusayn and killed him. ʿAlī b. al-Ḥusayn hurried to him, and when he looked at him, he said to the slave: My son, you did not do it intentionally. You are free. Then he began preparing his son's burial. Al-Madāʾinī said: I heard Sufyān say: ʿAlī b. al-Ḥusayn used to say: It would not please me to have, in exchange for my share of humiliation, red camels. A man's son died who had been prodigal against himself, and the man grieved over him because of his prodigality. ʿAlī b. al-Ḥusayn said to him: Behind your son are three qualities: the testimony that there is no god but God, the intercession of the Messenger of God, and the mercy of God, mighty and majestic. Al-Madāʾinī said: Al-Zuhrī committed a sin and felt alienated because of it. He wandered off, leaving his family and wealth. When he met ʿAlī b. al-Ḥusayn, he said to him: O Zuhrī, your despair of the mercy of God, which encompasses all things, is greater than your sin. Al-Zuhrī said: God knows best where to place His message. In another narration, he had shed blood by mistake, and ʿAlī ordered him to repent and seek forgiveness, and to send the blood money to the family of the slain. Al-Zuhrī used to say: ʿAlī b. al-Ḥusayn is the one to whom I owe the greatest favor among people. Sufyān b. ʿUyayna said: ʿAlī b. al-Ḥusayn used to say: A man does not say about another man good that he does not know without being on the verge of saying about him evil that he does not know. Two men do not accompany each other in disobedience without being on the verge of parting in something other than obedience to God. They mentioned that he married a daughter to a client of his, and he freed a slave woman and married her. ʿAbd al-Malik sent to him reproaching him for that. He wrote back to him: 'You have in the Messenger of God a good example.' He had freed Ṣafiyya and married her, and he married his client Zayd b. Ḥāritha to the daughter of his paternal aunt, Zaynab bt. Jaḥsh. They said: In winter he used to wear a cloak of silk brocade worth fifty dinars, and when summer came he would give it away as charity. In summer he wore patched clothes and lower than that, and he recited the saying of the Exalted: 'Say: Who has forbidden the adornment of God which He has brought forth for His servants, and the good things of provision?' (al-Aʿrāf: 32). It has been related through several chains mentioned by al-Ṣūlī, al-Jurayrī, and more than one, that Hishām b. ʿAbd al-Malik performed the pilgrimage during the caliphate of his father or his brother al-Walīd, and he circumambulated the House. When he wanted to touch the Black Stone, he could not until a pulpit was set up for him. He touched it and sat on it, and the people of Syria stood around him. While he was thus, ʿAlī b. al-Ḥusayn approached. When he drew near the Stone to touch it, the people moved aside from him out of reverence, awe, and respect. He was in fine attire and handsome shape. The Syrians said to Hishām: Who is this? He said: I do not know him, to prevent the Syrians from attaching themselves to him. Al-Farazdaq, who was present, said: I know him. They said: Who is he? Al-Farazdaq began to recite: This is he whose footprint the valley of Makkah knows, And the House knows him, and the sacred precinct and the sanctuary. This is the son of the best of all God's servants; This is the pious, the pure, the clean, the great one. When Quraysh see him, their speaker says: To the noble qualities of this man does generosity attain its end. He descends from the summit of glory that The Arabs of Islam and the non-Arabs fell short of attaining. When he comes to touch the Stone, the corner of the Ḥaṭīm Almost seizes his hand, recognizing it. He lowers his eyes out of modesty, and eyes are lowered out of awe of him; He is not spoken to except when he smiles. In his hand is a staff of bamboo, its fragrance wafting, From the hand of a noble man with a high-bridged nose. His origin is derived from the Messenger of God; Its elements are good, and its character and traits. The light of guidance shines from the light of his forehead, Like the sun clearing away the darkness of its rising. He bears the burdens of peoples when they are weighed down; Of sweet character, with him kindness is pleasant. This is the son of Fāṭima, if you do not know him: By his grandfather the prophets of God were sealed. God favored him from of old and honored him; The Pen ran with that for him in His Tablet. He whose grandfather the excellence of the prophets served, And whose community's excellence the nations served. He encompassed all creation with kindness, and there vanished From it the dark clouds, poverty, and shadows. Both his hands are a succor whose benefit is widespread; They give abundance, and want does not afflict them. Easy in nature, his sudden outbursts are not feared; Two things adorn him: good character and generosity. He does not break his word; blessed is his disposition; Broad is his courtyard; wise when he resolves. From a people whose love is religion and whose hatred is unbelief; Drawing near to them is salvation and refuge. Evil and trial are warded off by loving them, And through them kindness and blessings are sought. Their mention comes after the mention of God In every decree, and with them the discourse is sealed. If the people of piety are counted, they are their leaders; Or if it is said: Who is the best of the people of the earth? It is said: They are. No generous man can reach beyond their limit, And no people can approach them, however noble they may be. They are the rains when a drought is severe, And the lions, lions of the thicket, when war blazes. A noble character and hands lavish in giving Prevent blame from settling in their courtyard. Hardship does not diminish the open-handedness of their palms; It is the same whether they are rich or poor. There is no creature whose neck is not under their favor, For the firstness of this one, or for blessings from him. Your saying 'Who is this?' does not harm him; The Arabs know whom you deny, and the non-Arabs. Whoever knows God knows the firstness of this one; For religion from the house of this one the nations obtained. He said: Hishām became angry at that and ordered al-Farazdaq to be imprisoned at ʿUsfān, between Makkah and Madinah. When that reached ʿAlī b. al-Ḥusayn, he sent to al-Farazdaq twelve thousand dirhams, and sent apologizing that he had nothing else that day. Al-Farazdaq returned it and said: I said what I said only for God, mighty and majestic, and in support of the truth, and in fulfillment of the right of the Messenger of God ﷺ regarding his descendants. I will not take anything in exchange for that. ʿAlī b. al-Ḥusayn sent to him saying: God knows the sincerity of your intention in that, and I adjure you to accept it. So he accepted it from him, then he began to satirize Hishām. Among what he said of him: He imprisons me between Madinah and that city To which the hearts of people incline, its repentant ones. He turns about a head that was not the head of a chief, And two cross-eyes, whose defects are apparent. It has been related to us from ʿAlī b. al-Ḥusayn that when a funeral procession passed by him, he would say: We are startled when funerals meet us, And we amuse ourselves when they pass away. Like the startle of a flock at the attack of a lion; But when it disappears, they return to grazing. Al-Ḥāfiẓ Ibn ʿAsākir related with his chain from al-Zuhrī, who said: I heard ʿAlī b. al-Ḥusayn, the master of the worshippers, taking account of himself and conversing with his Lord, saying: O soul, how long will you be deceived by this world, and incline to its building? Have you not taken warning from your predecessors who passed away, and those whom the earth has covered from your dear ones? And those among your brothers with whom you were bereaved, and who were transferred to decay from your peers? They are in the bowels of the earth after being on its surface; Their beauties therein are worn out and effaced. Their homes are empty of them, and their courtyards are desolate; And the decrees drove them toward death. They left the world and what they had gathered for it; And the graves enclosed them under the dust. How many generations after generations have the hands of fate cut off? How many has the earth changed through its decaying, and hidden in its soil among the kinds of people you have kept company with and escorted to the graves? And you are devoted to the world, competing for it, Eager for its suitors, covetous, increasing. You pass your mornings and evenings in danger, heedless; Do you know what you risk, if you had sense? A man who strives for his world constantly, And neglects his hereafter, is without doubt a loser. How long will you turn your face to the world and occupy yourself with your desires, when gray hair has touched you and the warner has come to you, while you are heedless of what is intended for you and distracted by the pleasure of your day? In remembering the terror of death, the grave, and decay, There is for a man a deterrent from diversion and pleasures. After approaching forty, is there any waiting, And the gray hair of the back of the head, a warner to you, a breaker? It is as if you are concerned with what will happen To yourself, deliberately, or deviating from right guidance. Look at the nations of the past and the perished kings, how the days destroyed them and death came to them; their traces were erased from the world, and only their reports remain. They became decayed bones in the dust, and their assemblies Were rendered void, deserted, and their pavilions. They dwell in an abode where there is no mutual visiting; And how can there be visiting for the inhabitants of the graves? You see nothing but crouching bodies that have settled there, Stretched out, upon which the storms blow dust. How many a man of might and authority, of armies and supporters, took full possession of his world and attained in it what he wished, and built in it palaces and villages, and gathered precious things and treasures— But the hand of fate did not turn aside when it came, Hastening toward him the treasures. Nor did the fortresses he built defend him, Surrounded as they were by his rivers and villages. Nor did any stratagem contend against fate for him, Nor could the armies aspire to defend him. There came to him from God what cannot be repelled, and there descended upon him from His decree what cannot be averted. Exalted be God, the King, the Compeller, the Proud, the Subduer, the Breaker of the tyrants, the Destroyer of the arrogant. A sovereign, mighty, whose decree is not turned back; Wise, knowing, whose command is effective, overwhelming. Every possessor of might is humbled before the might of His face; So every mighty one is low before the Overseer. The tyrant kings have submitted and surrendered and shrank Before the might of the Lord of the Throne. So hasten, hasten, and beware, beware of the world and its snares, and what it has set up for you of its traps, and adorned itself for you with of its adornment, and displayed to you of its splendor. In what you have witnessed of its calamities, There is a caller to renouncing it and a commander to asceticism. So be diligent and do not be heedless, for your life is fading, And you are moving to the abode of permanence. Do not seek the world, for seeking it, Even if you attain from it a portion, is harmful to you. Would a man of understanding be eager for it, or a wise man rejoice in it, when he is sure of its passing away and has no hope of its remaining? How can the eyes of one who fears the night attack sleep? And how can the soul of one who expects death be at rest? Indeed no, but we deceive ourselves, And pleasures distract us from what we should beware of. How can life be pleasant for one who is certain Of a just station on the day when secrets are tested? It is as if we think there is no resurrection, and that we are Left aimlessly, with no destinations after death. What can the possessor of the world hope to attain from its pleasure, and enjoy of its splendor, with its many wonders and the great toil in seeking it, and the illnesses, pains, and ailments he endures? Do you not see that every day and night Its changes come to us morning and evening? Its afflictions and anxieties alternate upon us; How often does the one alternated upon remain? He is neither envied for his world, secure, Nor does he restrain his soul from seeking it. How many has the world deceived of those who sought immortality through it, and struck down of those who devoted themselves to it? It did not raise him from his stumbling, nor set him up from his fall, nor cure him of his pain, nor heal him of his sickness. Yes, it brought him, after might and strength, To evil waters from which there is no return. When he saw there was no escape, and that It is death, from which caution cannot save him, He regretted, when regret availed him nothing, And the great sins made him weep. He wept over what had passed of his sins, and lamented what he had left behind of his world, when seeking forgiveness would not benefit him, nor would apology save him, at the terror of death and the descent of calamity. His sorrows and anxieties encompassed him, And he despaired when excuses failed him. He has no reliever from the anguish of death, And no helper against what he fears. His soul starts up in fear of death, The throat and jaws drive it back. Then his visitors became light, and his family and children abandoned him, and the cry rose with wailing, and they despaired of the sick man. They closed his eyes with their hands, and he stretched out his legs as his spirit departed. How many a pained one weeps over him, and a bereaved one, And one seeking patience, but he is not patient. And one saying 'We belong to God', calling God sincerely, Recounting from him the best of what he remembers. And how many a gloater rejoices at his death; And before long, he will be like what he has become. His women tore their garments, and his slave women struck their cheeks, and his neighbors wailed for his loss, and his brothers grieved for his affliction. Then they turned to preparing his burial, and rolled up their sleeves to bring him forth. And the dearest of the people to him remained, Urging and hastening his burial. And those who were brought to wash him rolled up their sleeves, And a digger turned toward the grave. He was shrouded in two garments, and his brothers And kinsmen gathered to escort him. If you had seen the youngest of his children, with grief overcoming his heart, and fainting from distress over him, and tears staining his cheeks, while he lamented his father and said: Alas, my father! You would have seen from the ugliness of death a sight That terrifies the one who beholds it, and the onlooker is alarmed. The older children, whose grief is stirred up, When the younger sons forget him. And the wailing of women lamenting over him, Their tears abundant upon the cheeks. Then he was brought out from the spaciousness of his palace to the narrowness of his grave. When he settled in the niche, the bricks fell in over him, and they threw dust upon him with their hands, and increased their writhing and weeping over him. Then they stood for a while over him, and despaired of looking upon him. So they turned upon him lamenting, and all of them were wary of the like of what his brother had met, Like grazing sheep secure, when a bare-armed, unsheathing slaughterer appeared to them with his knife, They were startled and did not graze for a little while, and they bolted; but when the one who was to slaughter them went away, They returned to their pasture and forgot what had befallen their sister. Did we then follow the example of the beasts' deeds? Or did we proceed upon their wont? Return to mentioning the one conveyed to the abode of decay and dust, and take heed by his place beneath the soil, thrust to the terror of what you see. He rested alone in his grave, while his kinsfolk and close relatives divided his inheritance among themselves, They leaned over his wealth, apportioning it, with none among them praising or thanking for it. O you who make the world thrive, O you who strive for it, O you who feel secure from the turning of the turns of fate, How have you felt secure from this state when you are inevitably bound to it? Or how can you enjoy your life, while it is your mount toward your death? Or how can you relish your food while you await your fate? And you have not provisioned for departure, though it has drawn near, and you are, upon a state, soon to be a traveler. Alas for my soul! How long shall I defer my repentance while my life is wasting away and destruction regards me? And all that I have sent ahead is recorded in the scrolls; a just, capable judge will recompense for it. How often do you patch your world with your hereafter, and ride your caprice in that? I see you weak of certainty, O you who prefer this world over the religion. Did the Most Merciful command you to this? Or upon this was the Quran sent down? You ruin what endures and you build what passes away; neither is that preserved nor is that inhabited. And will you have an excuse before God if death comes upon you suddenly, and you have not earned any good? Will you be content that life perishes and elapses, while your religion is deficient and your wealth is abundant? The people of history have differed concerning the year in which ʿAlī b. al-Ḥusayn Zayn al-ʿĀbidīn died. The well-known report from the majority is that he died in this year, meaning the year ninety-four, at its beginning, at the age of fifty-eight, and that the funeral prayer was said over him in al-Baqīʿ and he was buried there. Al-Fallās said: Saʿīd b. al-Musayyib, ʿAlī b. al-Ḥusayn, ʿUrwah, and Abū Bakr b. ʿAbd al-Raḥmān died in the year ninety-four. Some of them said: He died in ninety-two or ninety-three. Al-Madāʾinī was anomalous in his statement that he died in the year ninety-nine. And God knows best. Among the notable figures who died in it: Among the wonders: three men who lived at one time, and they were cousins, each of them named ʿAlī, and they had three sons, each named Muḥammad, and the fathers and sons were noble scholars: ʿAlī b. al-Ḥusayn b. ʿAlī, ʿAlī b. ʿAbd Allāh b. ʿAbbās, and ʿAlī b. ʿAbd Allāh b. Jaʿfar. Abū Bakr b. ʿAbd al-Raḥmān b. al-Ḥārith Abū Bakr b. ʿAbd al-Raḥmān b. al-Ḥārith b. Hishām b. al-Mughīrah b. ʿAbd Allāh b. ʿUmar b. Makhzūm, the Qurashī of Madinah, one of the seven jurists. It is said his name was Muḥammad. And it is said his name was Abū Bakr, and his kunyah was Abū ʿAbd al-Raḥmān. The correct view is that his name and his kunyah were one and the same, and he had many children and brothers. He was a venerable Successor. He narrated from ʿAmmār, Abū Hurayrah, Asmāʾ bt. Abī Bakr, ʿĀʾishah, Umm Salamah, and others. A group narrated from him: among them his sons Salamah, ʿAbd Allāh, ʿAbd al-Malik, and ʿUmar, his freedman Sumayy, ʿĀmir al-Shaʿbī, ʿUmar b. ʿAbd al-ʿAzīz, ʿAmr b. Dīnār, Mujāhid, and al-Zuhrī. He was born during the caliphate of ʿUmar and was called the monk of Quraysh because of his abundant prayer. He was blind, fasted perpetually, and was of great trustworthiness, integrity, fiqh, and soundness of transmission. ʿAbd al-Malik b. Marwān honored him and recognized his merit, and he said: I intend something to do to the people of Madinah because of their bad conduct toward us, but I remember Abū Bakr b. ʿAbd al-Raḥmān and feel ashamed before him, and I abandon that matter for his sake. He had many virtues. Abū Dāwūd said: He had become blind, and when he prostrated he placed his hand in a basin because of an ailment he suffered. The correct view is that he died in this year. It is also said: in the year before it. And it is said: in the year after it. And God knows best.
Tarikh (al-Tabari) 2393No grade recorded
وفي سَنَةُ خَمْسٍ وَتِسْعِينَ غَزَا الْعَبَّاسُ بْنُ الْوَلِيدِ بِلَادَ الرُّومِ، وَافْتَتَحَ حُصُونًا كَثِيرَةً. وَفِيهَا افْتَتَحَ مَسْلَمَةُ بْنُ عَبْدِ الْمَلِكِ مَدِينَةَ الْبَابِ مِنْ إِرْمِينِيَّةَ، وَخَرَّبَهَا، ثُمَّ بَنَاهَا مَسْلَمَةُ بَعْدَ ذَلِكَ بِتِسْعِ سِنِينَ. وَفِيهَا افْتَتَحَ مُحَمَّدُ بْنُ الْقَاسِمِ الثَّقَفِيُّ مَدِينَةَ الْمُولْتَانِ مِنْ أَرْضِ الْهِنْدِ، وَأَخَذَ مِنْهَا أَمْوَالًا جَزِيلَةً. وَفِيهَا قَدِمَ مُوسَى بْنُ نُصَيْرٍ مِنْ بِلَادِ الْأَنْدَلُسِ إِلَى إِفْرِيقِيَّةَ، وَمَعَهُ الْأَمْوَالُ عَلَى الْعَجَلِ تُحْمَلُ مِنْ كَثْرَتِهَا، وَمَعَهُ ثَلَاثُونَ أَلْفَ رَأْسٍ مِنَ السَّبْيِ. وَحَجَّ بِالنَّاسِ فِيهَا بِشْرُ بْنُ الْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ، قَالَهُ أَبُو مَعْشَرٍ وَالْوَاقِدِيُّ. وَفِيهَا قُتِلَ الْوَضَّاحِيُّ بِأَرْضِ الرُّومِ، وَمَعَهُ أَلْفٌ مِنْ أَصْحَابِهِ. وَفِي هَذِهِ السَّنَةِ كَانَ مَوْلِدُ أَبِي جَعْفَرٍ الْمَنْصُورِ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ. وَفِي هَذِهِ السَّنَةِ افْتَتَحَ الْعَبَّاسُ بْنُ الْوَلِيدِ قِنَّسْرِينَ.
✧ In the year ninety-five: Al-ʿAbbās b. al-Walīd raided the lands of the Byzantines, and conquered many fortresses. In it, Maslamah b. ʿAbd al-Malik conquered the city of al-Bāb in Armenia, and destroyed it; then Maslamah rebuilt it nine years after that. In it, Muḥammad b. al-Qāsim al-Thaqafī conquered the city of al-Mūltān in the land of India, and took from it abundant wealth. In it, Mūsā b. Nuṣayr arrived from the lands of al-Andalus to Ifrīqiyah, and with him were the riches carried on camels because of their abundance, and with him were thirty thousand captives. And Bishr b. al-Walīd b. ʿAbd al-Malik led the people in the ḥajj that year, as stated by Abū Maʿshar and al-Wāqidī. In it, al-Waḍḍāḥī was killed in the land of the Byzantines, and with him a thousand of his companions. In this year was the birth of Abū Jaʿfar al-Manṣūr ʿAbd Allāh b. Muḥammad b. ʿAlī b. ʿAbd Allāh b. ʿAbbās. And in this year al-ʿAbbās b. al-Walīd conquered Qinnasrīn.
Tarikh (al-Tabari) 2394No grade recorded
غَزْوَةِ الشَّاشِ قِيلَ: وَفِي هَذِهِ السَّنَةِ بَعَثَ الْحَجَّاجُ جَيْشًا مِنَ الْعِرَاقِ إِلَى قُتَيْبَةَ فَغَزَا بِهِمْ، فَفَتَحَ مُدُنًا وَأَقَالِيمَ كَثِيرَةً، فَلَمَّا كَانَ بِالشَّاشِ أَوْ بِكَشَّ مَاهَانَ أَتَاهُ مَوْتُ الْحَجَّاجِ فِي شَوَّالٍ مِنْهَا، فَغَمَّهُ ذَلِكَ وَتَمَثَّلَ يَقُولُ: لَعَمْرِي لَنِعْمَ الْمَرْءُ مِنْ آلِ جَعْفَرٍ بِحَوْرَانَ أَمْسَى أَعَلَقَتْهُ الْحَبَائِلُ فَإِنْ تَحْيَ لَا أَمْلَلْ حَيَاتِي وَإِنْ تَمُتْ فَمَا فِي حَيَاةٍ بَعْدَ مَوْتِكَ طَائِلُ وَرَجَعَ إِلَى مَرْوَ وَتَفَرَّقَ بالنَّاسِ، فَأَتَاهُ كِتَابُ الْوَلِيدِ: قَدْ عَرَفَ أَمِيرُ الْمُؤْمِنِينَ بَلَاءَكَ وَجِدَّكَ وَاجْتِهَادَكَ فِي جِهَادِ أَعْدَاءِ الْمُسْلِمِينَ، وَأَمِيرُ الْمُؤْمِنِينَ رَافِعُكَ وَصَانِعٌ بِكَ الَّذِي يَجِبُ لَكَ، فَالْمُمْ مَغَازِيَكَ، وَانْتَظِرْ ثَوَابَ رَبِّكَ، وَلَا تَغِبْ عَنْ أَمِيرِ الْمُؤْمِنِينَ كُتُبُكَ حَتَّى كَأَنِّي أَنْظُرُ إِلَى بَلَائِكَ وَالثَّغْرَ الَّذِي أَنْتَ فِيهِ.
✧ The Raid of al-Shāsh It was said: And in this year al-Ḥajjāj sent an army from Iraq to Qutaybah, and he raided with them, and he conquered many cities and regions. When he was at al-Shāsh, or at Kashsh Māhān, the death of al-Ḥajjāj came to him in Shawwāl of that year, and that grieved him, and he quoted, saying: By my life, what an excellent man from the family of Jaʿfar was he, who at Ḥawrān has become entangled by the snares. If you live, I shall not weary of my life; and if you die, there is no profit in life after your death. And he returned to Marw and dispersed the people. Then the letter of al-Walīd came to him: 'The Commander of the Faithful has recognized your trial, your earnestness, and your striving in fighting the enemies of the Muslims. The Commander of the Faithful will raise you and do for you what is due to you, so persist in your campaigns, and await the reward of your Lord, and let not your letters be absent from the Commander of the Faithful, until it is as if I see your trial and the frontier where you are.'
Tarikh (al-Tabari) 2395No grade recorded
تَرْجَمَةُ الْحَجَّاجِ بْنِ يُوسُفَ الثَّقَفِيِّ وَذِكْرُ وَفَاتِهِ هُوَ الْحَجَّاجُ بْنُ يُوسُفَ بْنِ الْحَكَمِ بْنِ أَبِي عَقِيلِ بْنِ مَسْعُودِ بْنِ عَامِرِ بْنِ مُعَتِّبِ بْنِ مَالِكِ بْنِ كَعْبِ بْنِ عَمْرِو بْنِ سَعْدِ بْنِ عَوْفِ بْنِ ثَقِيفٍ وَهُوَ قَسِيُّ بْنُ مُنَبِّهِ بْنِ بَكْرِ بْنِ هَوَازِنَ أَبُو مُحَمَّدٍ الثَّقَفِيُّ، مرويات الحجاج بن يوسف سَمِعَ ابْنَ عَبَّاسٍ، وَرَوَى عَنْ أَنَسٍ، وَسَمُرَةَ بْنِ جُنْدُبٍ، وَعَبْدِ الْمَلِكِ بْنِ مَرْوَانَ، وَأَبِي بُرْدَةَ بْنِ أَبِي مُوسَى. وَرَوَى عَنْهُ أَنَسُ بْنُ مَالِكٍ، وَثَابِتٌ الْبُنَانِيُّ، وَحُمَيْدٌ الطَّوِيلُ، وَمَالِكُ بْنُ دِينَارٍ، وَجَرَادُ بْنُ مُجَالِدٍ، وَقُتَيْبَةُ بْنُ مُسْلِمٍ، وَسَعِيدُ بْنُ أَبِي عَرُوبَةَ، قَالَهُ ابْنُ عَسَاكِرَ. قَالَ: وَكَانَتْ لَهُ بِدِمَشْقَ آدُرٌ مِنْهَا دَارُ الزَّاوِيَةِ بِقُرْبِ قَصْرِ ابْنِ أَبِي الْحَدِيدِ، وَوَلَّاهُ عَبْدُ الْمَلِكِ الْحِجَازَ، فَقَتَلَ ابْنَ الزُّبَيْرِ، ثُمَّ عَزَلَهُ عَنْهَا وَوَلَّاهُ الْعِرَاقَ، وَقَدِمَ دِمَشْقَ وَافِدًا عَلَى عَبْدِ الْمَلِكِ. ثُمَّ رَوَى مِنْ طَرِيقِ الْمُغِيرَةِ بْنِ مُسْلِمٍ، حَدَّثَنَا سَالِمُ بْنُ قُتَيْبَةَ بْنِ مُسْلِمٍ، سَمِعْتُ أَبِي يَقُولُ: خَطَبَنَا الْحَجَّاجُ بْنُ يُوسُفَ، فَذَكَرَ الْقَبْرَ، فَمَا زَالَ يَقُولُ: إِنَّهُ بَيْتُ الْوَحْدَةِ، وَبَيْتُ الْغُرْبَةِ. حَتَّى بَكَى وَبَكَى مَنْ حَوْلَهُ، ثُمَّ قَالَ: سَمِعْتُ أَمِيرَ الْمُؤْمِنِينَ عَبْدَ الْمَلِكِ بْنَ مَرْوَانَ يَقُولُ: سَمِعْتُ مَرْوَانَ يَقُولُ فِي خُطْبَتِهِ: خَطَبَنَا عُثْمَانُ بْنُ عَفَّانَ، فَقَالَ فِي خُطْبَتِهِ: مَا نَظَرَ رَسُولُ اللَّهِ ﷺ إِلَى قَبْرٍ أَوْ ذَكَرَهُ إِلَّا بَكَى. وعَنْ مَالِكِ بْنِ دِينَارٍ قَالَ: دَخَلْتُ يَوْمًا عَلَى الْحَجَّاجِ، فَقَالَ لِي: يَا أَبَا يَحْيَى، أَلَا أُحَدِّثُكَ بِحَدِيثٍ حَسَنٍ عَنْ رَسُولِ اللَّهِ ﷺ ؟ فَقُلْتُ: بَلَى. فَقَالَ: حَدَّثَنِي أَبُو بُرْدَةَ، عَنْ أَبِي مُوسَى قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: مَنْ كَانَتْ لَهُ إِلَى اللَّهِ حَاجَةٌ فَلْيَدْعُ بِهَا فِي دُبُرِ صَلَاةٍ مَفْرُوضَةٍ قَالَ الشَّافِعِيُّ: سَمِعْتُ مَنْ يَذْكُرُ أَنَّ الْمُغِيرَةَ بْنَ شُعْبَةَ دَخَلَ عَلَى امْرَأَتِهِ وَهِيَ تَتَخَلَّلُ أَيْ تُخَلِّلُ أَسْنَانَهَا لِيَخْرُجَ مَا بَيْنَهَا مِنْ أَذًى وَكَانَ ذَلِكَ فِي أَوَّلِ النَّهَارِ، فَقَالَ: وَاللَّهِ لَئِنْ كُنْتِ بَاكَرْتِ الْغَذَاءَ إِنَّكَ لِرَغِيبَةٌ دَنِيَّةٌ، وَإِنْ كَانَ الَّذِي تُخَلِّلِينَ مِنْهُ شَيْءٌ بَقِيَ فِي فِيكِ مِنَ الْبَارِحَةِ إِنَّكِ لِقَذِرَةٌ. فَطَلَّقَهَا، فَقَالَتْ: وَاللَّهِ مَا كَانَ شَيْءٌ مِمَّا ذَكَرْتَ، وَلَكِنَّنِي بَاكَرْتُ مَا تُبَاكِرُهُ الْحُرَّةُ مِنَ السِّوَاكِ، فَبَقِيَتْ شَظِيَّةٌ فِي فَمِي مِنْهُ فَحَاوَلْتُهَا لِأُخْرِجَهَا. فَقَالَ الْمُغِيرَةُ لِيُوسُفَ أَبِي الْحَجَّاجِ: تَزَوَّجْهَا، فَإِنَّهَا لِخَلِيقَةٌ أَنْ تَأْتِيَ بِرَجُلٍ يَسُودُ. فَتَزَوَّجَهَا يُوسُفُ أَبُو الْحَجَّاجِ. قَالَ الشَّافِعِيُّ: فَأُخْبِرْتُ أَنَّ أَبَا الْحَجَّاجِ لَمَّا بَنَى بِهَا وَاقَعَهَا فَنَامَ، فَقِيلَ لَهُ فِي النَّوْمِ: مَا أَسْرَعَ مَا أَلْقَحْتَ بِالْمُبِيرِ. قَالَ ابْنُ خَلِّكَانَ: وَاسْمُ أُمِّهِ الْفَارِعَةُ بِنْتُ هَمَّامِ بْنِ عُرْوَةَ بْنِ مَسْعُودٍ الثَّقَفِيِّ، وَكَانَ زَوْجُهَا الْحَارِثُ بْنُ كَلَدَةَ الثَّقَفِيُّ طَبِيبَ الْعَرَبِ. وَذَكَرَ عَنْهُ هَذِهِ الْحِكَايَةَ فِي السِّوَاكِ. وَذَكَرَ صَاحِبُ " الْعِقْدِ " أَنَّ الْحَجَّاجَ كَانَ هُوَ وَأَبُوهُ يُعَلِّمَانِ الْغِلْمَانَ بِالطَّائِفِ، ثُمَّ قَدِمَ دِمَشْقَ فَكَانَ عِنْدَ رَوْحِ بْنِ زِنْبَاعٍ وَزِيرِ عَبْدِ الْمَلِكِ، فَشَكَا عَبْدُ الْمَلِكِ إِلَى رَوْحٍ أَنَّ الْجَيْشَ لَا يَنْزِلُونَ لِنُزُولِهِ وَلَا يَرْحَلُونَ لِرَحِيلِهِ، فَقَالَ رَوْحٌ: عِنْدِي رَجُلٌ تُوَلِّيهِ ذَلِكَ. فَوَلَّى عَبْدُ الْمَلِكِ الْحَجَّاجَ أَمْرَ الْجَيْشِ، فَكَانَ لَا يَتَأَخَّرُ أَحَدٌ فِي النُّزُولِ وَالرَّحِيلِ، حَتَّى اجْتَازَ إِلَى فُسْطَاطِ رَوْحِ بْنِ زِنْبَاعٍ وَهُمْ يَأْكُلُونَ، فَضَرَبَهُمْ وَطَوَّفَ بِهِمْ، وَأَحْرَقَ الْفُسْطَاطَ، فَشَكَا رَوْحٌ ذَلِكَ إِلَى عَبْدِ الْمَلِكِ، فَقَالَ لِلْحَجَّاجِ: لِمَ صَنَعْتَ هَذَا؟ فَقَالَ: لَمْ أَفْعَلْهُ، إِنَّمَا فَعَلَهُ أَنْتَ; فَإِنَّ يَدِي يَدُكَ وَسَوْطِي سَوْطُكَ، وَمَا ضَرَّكَ إِذَا أَعْطَيْتَ رَوْحًا فُسْطَاطَيْنِ بَدَلَ فُسْطَاطِهِ، وَبَدَلَ الْغُلَامِ غُلَامَيْنِ، وَلَا تَكْسِرُنِي فِي الَّذِي وَلَّيْتَنِي؟ فَفَعَلَ ذَلِكَ، وَتَقَدَّمَ الْحَجَّاجُ عِنْدَهُ. قَالَ: وَبَنَى وَاسِطَ فِي سَنَةِ أَرْبَعٍ وَثَمَانِينَ، وَفَرَغَ مِنْهَا فِي سَنَةِ سِتٍّ وَثَمَانِينَ. وَقِيلَ قَبْلَ ذَلِكَ. قَالَ: وَفِي أَيَّامِهِ نُقِطَتِ الْمَصَاحِفُ. وَذُكِرَ فِي حِكَايَتِهِ مَا يَدُلُّ عَلَى أَنَّهُ كَانَ أَوَّلًا يُسَمَّى كُلَيْبًا، ثُمَّ سُمِّيَ الْحَجَّاجَ. وَذُكِرَ أَنَّهُ وُلِدَ وَلَا مَخْرَجَ لَهُ حَتَّى فُتِقَ لَهُ مَخْرَجٌ، وَأَنَّهُ لَمْ يَرْتَضِعْ أَيَّامًا حَتَّى سَقَوْهُ دَمَ جَدْيٍ أَيَّامًا، ثُمَّ دَمَ سَالِخٍ، وَلُطِّخَ وَجْهُهُ بِدَمِهِ فَارْتَضَعَ، وَكَانَتْ فِيهِ شَهَامَةٌ وَحُبٌّ لِسَفْكِ الدِّمَاءِ; لِأَنَّهُ أَوَّلُ مَا ارْتَضَعَ ذَلِكَ الدَّمُ الَّذِي لُطِّخَ بِهِ وَجْهُهُ. وَيُقَالُ: إِنَّ أُمَّهُ هِيَ الْمُتَمَنِّيَةُ لِنَصْرِ بْنِ حَجَّاجِ بْنِ عِلَاطٍ. وَقِيلَ: إِنَّهَا أُمُّ أَبِيهِ. وَاللَّهُ أَعْلَمُ. وَكَانَتْ فِيهِ شَهَامَةٌ عَظِيمَةٌ، وَفِي سَيْفِهِ رَهَقٌ، وَكَانَ كَثِيرَ قَتْلِ النُّفُوسِ الَّتِي حَرَّمَهَا اللَّهُ بِأَدْنَى شُبْهَةٍ، وَكَانَ يَغْضَبُ غَضَبَ الْمُلُوكِ، وَكَانَ فِيمَا يَزْعُمُ يَتَشَبَّهُ بِزِيَادِ بْنِ أَبِيهِ، وَكَانَ زِيَادٌ يَتَشَبَّهُ بِعُمَرَ بْنِ الْخَطَّابِ، فِيمَا يَزْعُمُ أَيْضًا. وَلَا سَوَاءٌ وَلَا قَرِيبٌ. وَقَدْ ذَكَرَ ابْنُ عَسَاكِرَ فِي تَرْجَمَةِ سُلَيْمِ بْنِ عِتْرٍ التُّجِيبِيِّ قَاضِي مِصْرَ، وَكَانَ مِنْ كِبَارِ التَّابِعِينَ، وَكَانَ مِمَّنْ شَهِدَ خُطْبَةَ عُمَرَ بْنِ الْخَطَّابِ بِالْجَابِيَةِ، وَكَانَ مِنَ الزَّهَادَةِ وَالْعِبَادَةِ عَلَى جَانِبٍ عَظِيمٍ، وَكَانَ يَخْتِمُ الْقُرْآنَ فِي كُلِّ لَيْلَةٍ ثَلَاثَ خَتَمَاتٍ فِي الصَّلَاةِ وَغَيْرِهَا. وَالْمَقْصُودُ أَنَّ الْحَجَّاجَ كَانَ مَعَ أَبِيهِ بِمِصْرَ فِي جَامِعِهَا، فَاجْتَازَ بِهِمَا سُلَيْمُ بْنُ عِتْرٍ هَذَا، فَنَهَضَ إِلَيْهِ أَبُو الْحَجَّاجِ فَسَلَّمَ عَلَيْهِ، وَقَالَ لَهُ: إِنِّي ذَاهِبٌ إِلَى أَمِيرِ الْمُؤْمِنِينَ، فَهَلْ مِنْ حَاجَةٍ لَكَ عِنْدَهُ؟ قَالَ: نَعَمْ، تَسْأَلُهُ أَنْ يَعْزِلَنِي عَنِ الْقَضَاءِ. فَقَالَ: سُبْحَانَ اللَّهِ! وَاللَّهِ لَا أَعْلَمُ قَاضِيًا الْيَوْمَ خَيْرًا مِنْكَ. ثُمَّ رَجَعَ إِلَى ابْنِهِ الْحَجَّاجِ، فَقَالَ لَهُ ابْنُهُ: يَا أَبَهْ، أَتَقُومُ إِلَى رَجُلٍ مِنْ تُجِيبَ وَأَنْتَ ثَقَفِيٌّ ؟ فَقَالَ لَهُ: يَا بُنَيَّ وَاللَّهِ إِنِّي لَأَحْسَبُ أَنَّ النَّاسَ إِنَّمَا يُرْحَمُونَ بِهَذَا وَأَمْثَالِهِ. فَقَالَ الْحَجَّاجُ: وَاللَّهِ مَا عَلَى أَمِيرِ الْمُؤْمِنِينَ أَضَرُّ مِنْ هَذَا وَأَمْثَالِهِ. فَقَالَ: وَلِمَ يَا بُنَيَّ؟ قَالَ: لِأَنَّ هَذَا وَأَمْثَالَهُ يَجْتَمِعُ النَّاسُ إِلَيْهِمْ فَيُحَدِّثُونَهُمْ عَنْ سِيرَةِ أَبِي بَكْرٍ وَعُمَرَ، فَيُحَقِّرُ النَّاسُ سِيرَةَ أَمِيرِ الْمُؤْمِنِينَ وَلَا يَرَوْنَهَا شَيْئًا عِنْدَ سِيرَتِهِمَا، فَيَخْلَعُونَهُ وَيَخْرُجُونَ عَلَيْهِ، وَيَبْغَضُونَهُ وَلَا يَرَوْنَ طَاعَتَهُ، وَاللَّهِ لَوْ خَلَصَ إِلَيَّ مِنَ الْأَمْرِ شَيْءٌ لَأَضْرِبَنَّ عُنُقَ هَذَا وَأَمْثَالِهِ. فَقَالَ لَهُ أَبُوهُ: يَا بُنَيَّ، وَاللَّهِ إِنِّي لَأَظُنُّ أَنَّ اللَّهَ عَزَّ وَجَلَّ خَلَقَكَ شَقِيًّا. وَهَذَا يَدُلُّ عَلَى أَنَّ أَبَاهُ كَانَ ذَا وَجَاهَةٍ عِنْدَ الْخَلِيفَةِ، وَأَنَّهُ كَانَ ذَا فِرَاسَةٍ صَحِيحَةٍ; فَإِنَّهُ تَفَرَّسَ فِي ابْنِهِ مَا آلَ إِلَيْهِ أَمْرُهُ بَعْدَ ذَلِكَ. قَالُوا: وَكَانَ مَوْلِدُ الْحَجَّاجِ فِي سَنَةِ تِسْعٍ وَثَلَاثِينَ. وَقِيلَ: فِي سَنَةِ أَرْبَعِينَ. وَقِيلَ: فِي سَنَةِ إِحْدَى وَأَرْبَعِينَ. نشأة الحجاج ثُمَّ نَشَأَ شَابًّا لَبِيبًا فَصِيحًا بَلِيغًا حَافِظًا لِلْقُرْآنِ، قَالَ بَعْضُ السَّلَفِ: كَانَ الْحَجَّاجُ يَقْرَأُ الْقُرْآنَ فِي كُلِّ لَيْلَةٍ. وَقَالَ أَبُو الْعَلَاءِ: مَا رَأَيْتُ أَفْصَحَ مِنْهُ وَمِنَ الْحَسَنِ الْبَصْرِيِّ. وَكَانَ الْحَسَنُ أَفْصَحَ مِنْهُ. وَقَالَ الدَّارَقُطْنِيُّ بسنده قَالَ عُتْبَةُ بْنُ عَمْرٍو: مَا رَأَيْتُ عُقُولَ النَّاسِ إِلَّا قَرِيبًا بَعْضُهَا مِنْ بَعْضٍ، إِلَّا الْحَجَّاجَ وَإِيَاسَ بْنَ مُعَاوِيَةَ، فَإِنَّ عُقُولَهُمَا كَانَتْ تَرْجَحُ عَلَى عُقُولِ النَّاسِ. وَتَقَدَّمَ أَنَّ عَبْدَ الْمَلِكِ لَمَّا قُتِلَ مُصْعَبُ بْنُ الزُّبَيْرِ سَنَةَ ثَلَاثٍ وَسَبْعِينَ بَعَثَ الْحَجَّاجَ إِلَى أَخِيهِ عَبْدِ اللَّهِ بِمَكَّةَ فَحَاصَرَهُ بِهَا، وَأَقَامَ لِلنَّاسِ الْحَجَّ عَامَئِذٍ، وَلَمْ يَتَمَكَّنِ الْحَجَّاجُ وَمَنْ مَعَهُ مِنَ الطَّوَافِ بِالْبَيْتِ، وَلَا تَمَكَّنَ ابْنُ الزُّبَيْرِ وَمَنْ عِنْدَهُ مِنَ الْوُقُوفِ بِعَرَفَةَ، وَلَمْ يَزَلْ مُحَاصِرَهُ حَتَّى ظَفِرَ بِهِ فِي جُمَادَى سَنَةَ ثَلَاثٍ وَسَبْعِينَ، ثُمَّ اسْتَنَابَهُ عَبْدُ الْمَلِكِ عَلَى مَكَّةَ وَالْمَدِينَةِ وَالطَّائِفِ وَالْيَمَنِ، ثُمَّ وَلَّاهُ عَبْدُ الْمَلِكِ الْعِرَاقَ بَعْدَ مَوْتِ أَخِيهِ بِشْرٍ، فَدَخَلَ الْكُوفَةَ، وَقَالَ لَهُمْ وَفَعَلَ بِهِمْ مَا تَقَدَّمَ إِيرَادُهُ مُفَصَّلًا، فَأَقَامَ بَيْنَ ظَهْرَانِيهِمْ عِشْرِينَ سَنَةً كَامِلَةً. وَفَتَحَ فِيهَا فُتُوحَاتٍ كَثِيرَةً هَائِلَةً مُنْتَشِرَةً، حَتَّى وَصَلَتْ خُيُولُهُ إِلَى بِلَادِ الْهِنْدِ وَالسِّنْدِ، فَفَتَحَ فِيهَا جُمْلَةَ مُدُنٍ وَأَقَالِيمَ، وَوَصَلَتْ خُيُولُهُ أَيْضًا إِلَى قَرِيبٍ مِنْ بِلَادِ الصِّينِ، وَجَرَتْ لَهُ فُصُولٌ قَدْ ذَكَرْنَاهَا. وَنَحْنُ نُورِدُ هُنَا أَشْيَاءَ أُخَرَ مِمَّا وَقَعَ لَهُ مِنَ الْأُمُورِ وَالْجَرَاءَةِ وَالْإِقْدَامِ، وَالتَّهَوُّرِ فِي الْأُمُورِ الْعِظَامِ، مِمَّا يُمْدَحُ عَلَى مِثْلِهِ، وَمِمَّا يُذَمُّ بِقَوْلِهِ وَفِعْلِهِ، مِمَّا سَاقَهُ الْحَافِظُ ابْنُ عَسَاكِرَ وَغَيْرُهُ: فَرَوَى أَبُو بَكْرِ بْنُ أَبِي خَيْثَمَةَ، بسنده عَنْ عَبْدِ اللَّهِ بْنِ كَثِيرٍ ابْنِ أَخِي إِسْمَاعِيلَ بْنِ جَعْفَرٍ الْمَدِينِيِّ مَا مَعْنَاهُ أَنَّ الْحَجَّاجَ بْنَ يُوسُفَ صَلَّى مَرَّةً بِجَنْبِ سَعِيدِ بْنِ الْمُسَيِّبِ وَذَلِكَ قَبْلَ أَنْ يَلِيَ شَيْئًا فَجَعَلَ يَرْفَعُ قَبْلَ الْإِمَامِ وَيَقَعُ قَبْلَهُ فِي السُّجُودِ، فَلَمَّا سَلَّمَ أَخَذَ سَعِيدٌ بِطَرْفِ رِدَائِهِ وَكَانَ لَهُ ذِكْرٌ يَقُولُهُ بَعْدَ الصَّلَاةِ فَمَا زَالَ الْحَجَّاجُ يُنَازِعُهُ رِدَاءَهُ حَتَّى قَضَى سَعِيدٌ ذِكْرَهُ، ثُمَّ أَقْبَلَ عَلَيْهِ سَعِيدٌ فَقَالَ لَهُ: يَا سَارِقُ يَا خَائِنُ، تُصَلِّي هَذِهِ الصَّلَاةَ! لَقَدْ هَمَمْتُ أَنْ أَضْرِبَ بِهَذَا النَّعْلِ وَجْهَكَ. فَلَمْ يَرُدَّ عَلَيْهِ، ثُمَّ مَضَى الْحَجَّاجُ إِلَى الْحَجِّ، ثُمَّ رَجَعَ فَعَادَ إِلَى الشَّامِ، ثُمَّ جَاءَ نَائِبًا عَلَى الْحِجَازِ، فَلَمَّا قَتَلَ ابْنَ الزُّبَيْرِ كَرَّ رَاجِعًا إِلَى الْمَدِينَةِ نَائِبًا عَلَيْهَا، فَلَمَّا دَخَلَ الْمَسْجِدَ إِذَا مَجْلِسُ سَعِيدِ بْنِ الْمُسَيِّبِ فَقَصَدَهُ الْحَجَّاجُ فَخَشِيَ النَّاسُ عَلَى سَعِيدٍ مِنْهُ، فَجَاءَ حَتَّى جَلَسَ بَيْنَ يَدَيْهِ، فَقَالَ لَهُ: أَنْتَ صَاحِبُ الْكَلِمَاتِ؟ فَضَرَبَ سَعِيدٌ صَدْرَهُ بِيَدِهِ وَقَالَ: نَعَمْ. قَالَ: فَجَزَاكَ اللَّهُ مِنْ مُعَلِّمٍ وَمُؤَدِّبٍ خَيْرًا، مَا صَلَّيْتُ بَعْدَكَ صَلَاةً إِلَّا وَأَنَا أَذْكُرُ قَوْلَكَ. ثُمَّ قَامَ وَمَضَى. وَرَوَى الرِّيَاشِيُّ، بسنده عَنْ مُعَاذِ بْنِ الْعَلَاءِ أَخِي أَبِي عَمْرِو بْنِ الْعَلَاءِ قَالَ: لَمَّا قَتَلَ الْحَجَّاجُ ابْنَ الزُّبَيْرِ ارْتَجَّتْ مَكَّةُ بِالْبُكَاءِ، فَأَمَرَ بالنَّاسِ فَجُمِعُوا فِي الْمَسْجِدِ، ثُمَّ صَعِدَ الْمِنْبَرَ، فَقَالَ بَعْدَ حَمْدِ اللَّهِ وَالثَّنَاءِ عَلَيْهِ: يَا أَهْلَ مَكَّةَ، بَلَغَنِي إِكْبَارُكُمْ قَتْلَ ابْنِ الزُّبَيْرِ، أَلَا وَإِنَّ ابْنَ الزُّبَيْرِ كَانَ مِنْ خِيَارِ هَذِهِ الْأُمَّةِ، حَتَّى رَغِبَ فِي الْخِلَافَةِ وَنَازَعَ فِيهَا أَهْلَهَا، فَنَزَعَ طَاعَةَ اللَّهِ وَاسْتَكَنَّ بِحَرَمِ اللَّهِ، وَلَوْ كَانَ شَيْءٌ مَانِعَ الْعُصَاةِ لَمَنَعَتْ آدَمَ حُرْمَةُ اللَّهِ; إِنَّ اللَّهَ خَلَقَهُ بِيَدِهِ، وَنَفَخَ فِيهِ مِنْ رُوحِهِ، وَأَسْجَدَ لَهُ مَلَائِكَتَهُ وَأَبَاحَ لَهُ كَرَامَتَهُ، وَأَسْكَنَهُ جَنَّتَهُ، فَلَمَّا أَخْطَأَ أَخْرَجَهُ مِنَ الْجَنَّةِ بِخَطِيئَتِهِ، وَآدَمُ أَكْرَمُ عَلَى اللَّهِ مِنِ ابْنِ الزُّبَيْرِ، وَالْجَنَّةُ أَعْظَمُ حُرْمَةً مِنَ الْكَعْبَةِ، اذْكُرُوا اللَّهَ يَذْكُرْكُمْ. الحجاج مبير ثقيف وَقَالَ الْإِمَامُ أَحْمَدُ: بسنده أَنَّ الْحَجَّاجَ دَخَلَ عَلَى أَسْمَاءَ بِنْتِ أَبِي بَكْرٍ بَعْدَمَا قَتَلَ ابْنَهَا عَبْدَ اللَّهِ فَقَالَ: إِنَّ ابْنَكِ أَلْحَدَ فِي هَذَا الْبَيْتِ، وَإِنَّ اللَّهَ أَذَاقَهُ مِنْ عَذَابٍ أَلِيمٍ، وَفَعَلَ بِهِ وَفَعَلَ. فَقَالَتْ: كَذَبْتَ، كَانَ بَرًّا بِوَالِدَيْهِ، صَوَّامًا قَوَّامًا، وَاللَّهِ لَقَدْ أَخْبَرَنَا رَسُولُ اللَّهِ ﷺ أَنَّهُ يَخْرُجُ مِنْ ثَقِيفٍ كَذَّابَانِ الْآخَرُ مِنْهُمَا شَرٌّ مِنَ الْأَوَّلِ، وَهُوَ مُبِيرٌ. وَقَالَ أَبُو يَعْلَى: بسنده عَنْ قَيْسِ بْنِ الْأَحْنَفِ، عَنْ أَسْمَاءَ بِنْتِ أَبِي بَكْرٍ قَالَتْ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ نَهَى عَنِ الْمُثْلَةِ، وَسَمِعْتُهُ يَقُولُ: يَخْرُجُ مِنْ ثَقِيفٍ رَجُلَانِ كَذَّابٌ وَمُبِيرٌ. قَالَتْ: فَقُلْتُ لِلْحَجَّاجِ: أَمَّا الْكَذَّابُ فَقَدْ رَأَيْنَاهُ، وَأَمَّا الْمُبِيرُ فَأَنْتَ هُوَ يَا حَجَّاجُ. وعَنْ نَافِعٍ أَنَّ ابْنَ عُمَرَ اعْتَزَلَ لَيَالِيَ قِتَالِ ابْنِ الزُّبَيْرِ وَالْحَجَّاجِ بِمِنًى، فَكَانَ يُصَلِّي مَعَ الْحَجَّاجِ. وَقَالَ الثَّوْرِيُّ، عَنْ مُحَمَّدِ بْنِ الْمُنْكَدِرِ، عَنْ جَابِرٍ أَنَّهُ دَخَلَ عَلَى الْحَجَّاجِ فَلَمْ يُسَلِّمْ عَلَيْهِ وَلَمْ يَكُنْ يُصَلِّي وَرَاءَهُ. وَقَالَ إِسْحَاقُ بْنُ رَاهَوَيْهِ بسنده عَنِ الْقَعْقَاعِ بْنِ الصَّلْتِ قَالَ: خَطَبَ الْحَجَّاجُ، فَقَالَ: إِنَّ ابْنَ الزُّبَيْرِ غَيَّرَ كِتَابَ اللَّهِ. فَقَالَ ابْنُ عُمَرَ: مَا سَلَّطَهُ اللَّهُ عَلَى ذَلِكَ، وَلَا أَنْتَ مَعَهُ وَلَوْ شِئْتُ أَنْ أَقُولَ: كَذَبْتَ، لَفَعَلْتُ. بعض من أخبار الحجاج وَرُوِيَ عَنْ شَهْرِ بْنِ حَوْشَبٍ وَغَيْرِهِ أَنَّ الْحَجَّاجَ أَطَالَ الْخُطْبَةَ، فَجَعَلَ ابْنُ عُمَرَ يَقُولُ: الصَّلَاةَ الصَّلَاةَ، مِرَارًا، ثُمَّ قَامَ فَأَقَامَ الصَّلَاةَ فَقَامَ النَّاسُ، فَصَلَّى الْحَجَّاجُ بِالنَّاسِ، فَلَمَّا انْصَرَفَ قَالَ لِابْنِ عُمَرَ: مَا حَمَلَكَ عَلَى ذَلِكَ؟ فَقَالَ: إِنَّمَا نَجِيءُ لِلصَّلَاةِ، فَصَلِّ الصَّلَاةَ لِوَقْتِهَا، ثُمَّ بَقْبِقْ مَا شِئْتَ بَعْدُ مِنْ بَقْبَقَةٍ. وَقَالَ الْأَصْمَعِيُّ: سَمِعْتُ عَمِّي يَقُولُ: بَلَغَنِي أَنَّ الْحَجَّاجَ لَمَّا فَرَغَ مِنِ ابْنِ الزُّبَيْرِ وَقَدِمَ إِلَى الْمَدِينَةِ لَقِيَ شَيْخًا خَارِجًا مِنَ الْمَدِينَةِ فَسَأَلَهُ عَنْ حَالِ أَهْلِ الْمَدِينَةِ فَقَالَ: بِشَرِّ حَالٍ; قُتِلَ ابْنُ حَوَارِيِّ رَسُولِ اللَّهِ ﷺ. فَقَالَ الْحَجَّاجُ: وَمَنْ قَتَلَهُ؟ قَالَ: الْفَاجِرُ اللَّعِينُ الْحَجَّاجُ عَلَيْهِ لَعَائِنُ اللَّهِ وَتَهْلُكَتُهُ; مِنْ قَلِيلِ الْمُرَاقَبَةِ لِلَّهِ. فَغَضِبَ الْحَجَّاجُ غَضَبًا شَدِيدًا، ثُمَّ قَالَ: أَيُّهَا الشَّيْخُ، أَتَعْرِفُ الْحَجَّاجَ إِذَا رَأَيْتَهُ؟ قَالَ: نَعَمْ. فَلَا عَرَّفَهُ اللَّهُ خَيْرًا، وَلَا وَقَاهُ ضُرًّا. فَكَشَفَ الْحَجَّاجُ عَنْ لِثَامِهِ، وَقَالَ: سَتَعْلَمُ أَيُّهَا الشَّيْخُ الْآنَ إِذَا سَالَ دَمُكَ السَّاعَةَ. فَلَمَّا تَحَقَّقَ الشَّيْخُ الْجَدُّ، قَالَ: وَاللَّهِ إِنَّ هَذَا لَهُوَ الْعَجَبُ يَا حَجَّاجُ، لَوْ كُنْتَ تَعْرِفُنِي مَا قُلْتَ هَذِهِ الْمَقَالَةَ، أَنَا الْعَبَّاسُ بْنُ أَبِي دَاوُدَ، أُصْرَعُ كُلَّ يَوْمٍ خَمْسَ مَرَّاتٍ، فَقَالَ الْحَجَّاجُ: انْطَلِقْ، فَلَا شَفَى اللَّهُ الْأَبْعَدَ مِنْ جُنُونِهِ وَلَا عَافَاهُ. وَقَالَ الْإِمَامُ أَحْمَدُ بسنده عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ أَنَّهُ زَوَّجَ ابْنَتَهُ مِنَ الْحَجَّاجِ بْنِ يُوسُفَ، فَقَالَ لَهَا: إِذَا دَخَلَ بِكِ فَقُولِي: لَا إِلَهَ إِلَّا اللَّهُ الْحَلِيمُ الْكَرِيمُ، سُبْحَانَ اللَّهِ رَبِّ الْعَرْشِ الْعَظِيمِ، الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ. وَزَعَمَ أَنَّ رَسُولَ اللَّهِ ﷺ كَانَ إِذَا حَزَبَهُ أَمْرٌ قَالَ هَذَا. قَالَ حَمَّادٌ: فَظَنَنْتُ أَنَّهُ قَالَ: فَلَمْ يَصِلْ إِلَيْهَا. قَالَ الشَّافِعِيُّ: لَمَّا تَزَوَّجَ الْحَجَّاجُ بِنْتَ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ، قَالَ خَالِدُ بْنُ يَزِيدَ بْنِ مُعَاوِيَةَ لِعَبْدِ الْمَلِكِ بْنِ مَرْوَانَ: أَتُمَكِّنُهُ مِنْ ذَلِكَ؟ فَقَالَ: وَمَا بَأْسٌ بِذَلِكَ؟ قَالَ: أَشَدُّ الْبَأْسِ وَاللَّهِ. قَالَ: كَيْفَ؟ قَالَ: وَاللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ لَقَدْ ذَهَبَ مَا فِي صَدْرِي عَلَى آلِ الزُّبَيْرِ مُنْذُ تَزَوَّجْتُ رَمْلَةَ بِنْتَ الزُّبَيْرِ. قَالَ: فَكَأَنَّهُ كَانَ نَائِمًا فَأَيْقَظَهُ، فَكَتَبَ إِلَى الْحَجَّاجِ يَعْزِمُ عَلَيْهِ فِي طَلَاقِهَا فَطَلَّقَهَا. وَقَالَ سَعِيدُ بْنُ أَبِي عَرُوبَةَ: حَجَّ الْحَجَّاجُ مَرَّةً، فَمَرَّ بَيْنَ مَكَّةَ وَالْمَدِينَةِ، فَأُتِيَ بِغَدَائِهِ فَقَالَ لِحَاجِبِهِ: انْظُرْ مَنْ يَأْكُلُ مَعِي. فَذَهَبَ فَإِذَا أَعْرَابِيٌّ نَائِمٌ فَضَرَبَهُ بِرِجْلِهِ، وَقَالَ: أَجِبِ الْأَمِيرَ. فَقَامَ، فَلَمَّا دَخَلَ عَلَى الْحَجَّاجِ قَالَ لَهُ: اغْسِلْ يَدَيْكَ ثُمَّ تَغَدَّ مَعِي. فَقَالَ: إِنَّهُ دَعَانِي مَنْ هُوَ خَيْرٌ مِنْكَ فَأَجَبْتُهُ. قَالَ: وَمَنْ هُوَ؟ قَالَ: اللَّهُ دَعَانِي إِلَى الصَّوْمِ فَأَجَبْتُهُ. قَالَ: فِي هَذَا الْحَرِّ الشَّدِيدِ؟ قَالَ: نَعَمْ صُمْتُ لِيَوْمٍ هُوَ أَشَدُّ حَرًّا مِنْهُ. قَالَ: فَأَفْطِرْ وَصُمْ غَدًا. قَالَ: إِنْ ضَمِنْتَ لِيَ الْبَقَاءَ إِلَى غَدٍ. قَالَ: لَيْسَ ذَلِكَ إِلَيَّ. قَالَ: فَكَيْفَ تَسْأَلُنِي عَاجِلًا بِآجِلٍ لَا تَقْدِرُ عَلَيْهِ؟ قَالَ: إِنَّ طَعَامَنَا طَعَامٌ طَيِّبٌ. قَالَ: لَمْ تُطَيِّبْهُ أَنْتَ وَلَا الطَّبَّاخُ، إِنَّمَا طَيَّبَتْهُ الْعَافِيَةُ. وفاة الحجاج وَفَاةِ الْحَجَّاجِ قَدْ ذَكَرْنَا أَنَّ عَبْدَ الْمَلِكِ بْنَ مَرْوَانَ أَوْصَى وَلَدَهُ الْوَلِيدَ بِالْحَجَّاجِ، ثُمَّ لَمْ يَمُتِ الْحَجَّاجُ حَتَّى ثَقُلَ عَلَى الْوَلِيدِ، وَكَانَ الْوَلِيدُ قَدْ مَرِضَ فَغُشِيَ عَلَيْهِ، فَمَكَثَ عَامَّةَ يَوْمِهِ يَحْسَبُونَهُ مَيِّتًا، فَقَدِمَتِ الْبُرُدُ عَلَى الْحَجَّاجِ بِذَلِكَ فَاسْتَرْجَعَ، وَأَمَرَ بِحَبْلٍ فَشُدَّ فِي يَدِهِ ثُمَّ أُوثِقَ إِلَى أُسْطُوَانَةٍ، وَقَالَ: اللَّهُمَّ لَا تُسَلِّطْ عَلَيَّ مَنْ لَا رَحْمَةَ لَهُ فَقَدْ طَالَ مَا سَأَلْتُكَ أَنْ تَجْعَلَ مَنِيَّتِي قَبْلَ مَنِيَّتِهِ، وَجَعَلَ يَدْعُو. فَقَدِمَ الْبَرِيدُ بِإِفَاقَتِهِ، فَلَمَّا أَفَاقَ الْوَلِيدُ، قَالَ: مَا أَحَدٌ أَسَرُّ بِعَافِيَتِي مِنَ الْحَجَّاجِ، فَقَالَ عُمَرُ: كَأَنِّي بِكِتَابِ الْحَجَّاجِ قَدْ أَتَاكَ يَذْكُرُ أَنَّهُ لَمَّا بَلَغَهُ بُرْؤُكَ خَرَّ سَاجِدًا وَأَعْتَقَ كُلَّ مَمْلُوكٍ لَهُ، فَجَاءَ الْكِتَابُ بِذَلِكَ، وَبَقِيَ الْحَجَّاجُ فِي إِمْرَتِهِ عَلَى الْعِرَاقِ تَمَامَ عِشْرِينَ سَنَةً، وَكَانَ مُقْدِمًا عَلَى الْقَتْلِ وَالظُّلْمِ، وَآخِرُ مَنْ قَتَلَ سَعِيدُ بْنُ جُبَيْرٍ، فَوَقَعَتِ الْأَكَلَةُ فِي بَطْنِهِ، فَأَخَذَ الطَّبِيبُ لَحْمًا وَجَعَلَهُ فِي خَيْطٍ وَأَرْسَلَهُ فِي حَلْقِهِ ثُمَّ اسْتَخْرَجَهُ وَقَدْ لَصِقَ الدُّودُ بِهِ، فَعَلِمَ أَنَّهُ لَيْسَ بِنَاجٍ، فَقَالَ: يَا رَبِّ قَدْ حَلَفَ الْأَعْدَاءُ وَاجْتَهَدُوا أَيْمَانَهُمْ أَنَّنِي مِنْ سَاكِنِي النَّارِ أَيَحْلِفُونَ عَلَى عَمْيَاءَ وَيْلَهُمُ مَا عِلْمُهُمْ بِعَظِيمِ الْعَفْوِ غَفَّارِ وعَنْ كَاتِبٍ كَانَ لِلْحَجَّاجِ يُقَالُ لَهُ يَعْلَى، قَالَ: كُنْتُ أَكْتُبُ لِلْحَجَّاجِ وَأَنَا يَوْمَئِذٍ غُلَامٌ حَدِيثُ السِّنِّ، فَدَخَلْتُ عَلَيْهِ يَوْمًا بَعْدَ قَتْلِ سَعِيدِ بْنِ جُبَيْرٍ وَهُوَ فِي قُبَّةٍ لَهَا أَرْبَعَةُ أَبْوَابٍ، فَدَخَلْتُ مِمَّا يَلِي ظَهْرَهُ، فَسَمِعْتُهُ يَقُولُ: مَا لِي وَلِسَعِيدِ بْنِ جُبَيْرٍ، فَخَرَجْتُ رُوَيْدًا وَعَلِمْتُ أَنَّهُ إِنْ عَلِمَ بِي قَتَلَنِي، [ثُمَّ لَمْ يَلْبَثِ الْحَجَّاجُ إِلَّا يَسِيرًا حَتَّى مَاتَ]. وَفِي رِوَايَةٍ أُخْرَى: أَنَّهُ كَانَ يَقُولُ: مَا لِي وَلِسَعِيدِ بْنِ جُبَيْرٍ كُلَّمَا أَرَدْتُ النَّوْمَ أَخَذَ بِرِجْلِي. وَمَاتَ فِي شَوَّالٍ هَذِهِ السَّنَةَ. وَقِيلَ: لِخَمْسٍ بَقِينَ مِنْ رَمَضَانَ، وَهُوَ ابْنُ أَرْبَعٍ وَخَمْسِينَ سَنَةً. وَقِيلَ: ثَلَاثٍ وَخَمْسِينَ سَنَةً. وَقَالَ أَبُو عُمَرَ الْجِرْمِيُّ، قَالَ يُونُسُ النَّحْوِيُّ: أَنَا أَذْكُرُ عُرْسَ الْعِرَاقِ، فَقِيلَ لَهُ: وَمَا عُرْسُ الْعِرَاقِ؟ قَالَ: مَوْتُ الْحَجَّاجِ سَنَةَ خَمْسٍ وَتِسْعِينَ. وَكَانَتْ وِلَايَتُهُ الْعِرَاقَ عِشْرِينَ سَنَةً، وَلَمَّا حَضَرَتْهُ الْوَفَاةُ اسْتَخْلَفَ عَلَى الصَّلَاةِ ابْنَهُ عَبْدَ اللَّهِ بْنَ الْحَجَّاجِ، وَاسْتَخْلَفَ عَلَى حَرْبِ الْكُوفَةِ وَالْبَصْرَةِ يَزِيدَ بْنَ أَبِي كَبْشَةَ، وَعَلَى خَرَاجِهِمَا يَزِيدَ بْنَ أَبِي مُسْلِمٍ، فَأَقَرَّهُمَا الْوَلِيدُ بَعْدَ مَوْتِهِ، وَلَمْ يُغَيِّرْ أَحَدًا مِنْ عُمَّالِ الْحَجَّاجِ.
✧ The biography of al-Ḥajjāj b. Yūsuf al-Thaqafī and the mention of his death He is al-Ḥajjāj b. Yūsuf b. al-Ḥakam b. Abī ʿAqīl b. Masʿūd b. ʿĀmir b. Muʿattib b. Mālik b. Kaʿb b. ʿAmr b. Saʿd b. ʿAwf b. Thaqīf, who is Qasiyy b. Munabbih b. Bakr b. Hawāzin, Abū Muḥammad al-Thaqafī. The narrations of al-Ḥajjāj b. Yūsuf: He heard Ibn ʿAbbās, and narrated from Anas, and Samurah b. Jundub, and ʿAbd al-Malik b. Marwān, and Abū Burdah b. Abī Mūsā. Narrating from him were Anas b. Mālik, and Thābit al-Bunānī, and Ḥumayd al-Ṭawīl, and Mālik b. Dīnār, and Jarād b. Mujālid, and Qutaybah b. Muslim, and Saʿīd b. Abī ʿArūbah. So said Ibn ʿAsākir. He said: And he had in Damascus houses, among them the house of the zāwiyah near the palace of Ibn Abī al-Ḥadīd. ʿAbd al-Malik appointed him over the Ḥijāz, and he killed Ibn al-Zubayr, then he removed him from it and appointed him over Iraq, and he came to Damascus as a delegate to ʿAbd al-Malik. Then he narrated from the route of al-Mughīrah b. Muslim: Sālim b. Qutaybah b. Muslim narrated to us, saying: I heard my father say: Al-Ḥajjāj b. Yūsuf delivered a sermon to us, and he mentioned the grave, and he kept saying: It is the house of solitude, and the house of estrangement, until he wept and those around him wept. Then he said: I heard the Commander of the Faithful ʿAbd al-Malik b. Marwān say: I heard Marwān say in his sermon: ʿUthmān b. ʿAffān delivered a sermon to us, and he said in his sermon: The Messenger of God ﷺ never looked at a grave or mentioned it except that he wept. And from Mālik b. Dīnār, who said: I entered one day upon al-Ḥajjāj, and he said to me: O Abū Yaḥyā, shall I not narrate to you a good ḥadīth from the Messenger of God ﷺ? I said: Yes. He said: Abū Burdah narrated to me, from Abū Mūsā, who said: The Messenger of God ﷺ said: Whoever has a need from God, let him supplicate for it at the end of an obligatory prayer. Al-Shāfiʿī said: I heard someone mention that al-Mughīrah b. Shuʿbah entered upon his wife while she was picking her teeth, that is, cleaning between her teeth to remove what was between them of annoyance. That was at the beginning of the day, so he said: By God, if you have had an early meal, you are greedy and low; and if what you are picking is something left in your mouth from last night, you are filthy. Then he divorced her. She said: By God, there was nothing of what you mentioned; rather, I started early with what a free woman starts early with, the siwāk, and a splinter remained in my mouth from it, so I tried to remove it. Al-Mughīrah said to Yūsuf, the father of al-Ḥajjāj: Marry her, for she is likely to bring forth a man who will rule. So Yūsuf, the father of al-Ḥajjāj, married her. Al-Shāfiʿī said: I was informed that when Abū al-Ḥajjāj consummated the marriage with her, he slept with her and then fell asleep, and it was said to him in a dream: How quickly you have impregnated with the destroyer. Ibn Khallikān said: The name of his mother was al-Fāriʿah bt. Hammām b. ʿUrwah b. Masʿūd al-Thaqafī, and her husband was al-Ḥārith b. Kaladah al-Thaqafī, the physician of the Arabs. He mentioned from him this story about the siwāk. The author of "al-ʿIqd" mentioned that al-Ḥajjāj and his father used to teach boys in al-Ṭāʾif, then he came to Damascus and was with Rawḥ b. Zinbāʿ, the vizier of ʿAbd al-Malik. ʿAbd al-Malik complained to Rawḥ that the army did not dismount when he dismounted and did not depart when he departed. Rawḥ said: I have a man whom you can appoint over that. So ʿAbd al-Malik appointed al-Ḥajjāj over the affairs of the army, and no one was slow in dismounting or departing, until he passed by the tent of Rawḥ b. Zinbāʿ while they were eating, and he struck them and paraded them, and burned the tent. Rawḥ complained about that to ʿAbd al-Malik, who said to al-Ḥajjāj: Why did you do this? He said: I did not do it; rather, you did it. For my hand is your hand and my whip is your whip. And what harm would it do you to give Rawḥ two tents in place of his tent, and two servants in place of the servant? And do not break me in what you have appointed me over. So he did that, and al-Ḥajjāj advanced in his esteem. He said: He built Wāsiṭ in the year eighty-four, and finished it in the year eighty-six. It is said before that. He said: And in his days the Qurans were dotted. It is mentioned in the account of his life something indicating that he was first called Kulayb, then he was named al-Ḥajjāj. It is mentioned that he was born with no opening for excretion until an opening was cut for him, and that he would not suckle for days until they gave him the blood of a kid for days, then the blood of a slaughtered animal, and his face was smeared with its blood, and then he suckled. There was in him courage and love for shedding blood, because the first thing he suckled was that blood with which his face was smeared. It is said that his mother was the one who longed for Naṣr b. Ḥajjāj b. ʿIlāṭ. It is also said that she was the mother of his father. And God knows best. There was in him great courage, and in his sword there was recklessness, and he killed many souls that God had forbidden on the slightest suspicion. He would become angry with the anger of kings, and he claimed to imitate Ziyād b. Abīhi, and Ziyād claimed to imitate ʿUmar b. al-Khaṭṭāb. But they are not equal, nor close. Ibn ʿAsākir mentioned in the biography of Sulaym b. ʿItr al-Tujībī, the judge of Egypt, who was among the senior successors, and who witnessed the sermon of ʿUmar b. al-Khaṭṭāb at al-Jābiyah, and who was extremely ascetic and devout, completing the Quran every night three times in prayer and otherwise. The point is that al-Ḥajjāj was with his father in Egypt in its mosque, and Sulaym b. ʿItr passed by them. The father of al-Ḥajjāj rose to him and greeted him, and said to him: I am going to the Commander of the Faithful; do you have any need with him? He said: Yes, ask him to remove me from the judgeship. He said: Glory be to God! By God, I know of no judge today better than you. Then he returned to his son al-Ḥajjāj, and his son said to him: O father, will you stand for a man from Tujīb when you are a Thaqafī? He said to him: O my son, by God, I think that people are only shown mercy through this man and his like. Al-Ḥajjāj said: By God, there is nothing more harmful to the Commander of the Faithful than this man and his like. He said: And why, my son? He said: Because these and their like gather people around them, and they narrate to them the conduct of Abū Bakr and ʿUmar, so the people belittle the conduct of the Commander of the Faithful and consider it nothing compared to their conduct, and they would depose him and rebel against him, and hate him and not see obedience to him as due. By God, if I had any authority, I would strike the neck of this man and his like. His father said to him: O my son, by God, I think that God, Mighty and Majestic, has created you wretched. This indicates that his father had standing with the caliph and that he had sound insight, for he discerned in his son what his affair would come to afterwards. They said: Al-Ḥajjāj was born in the year thirty-nine. It is said: in the year forty. It is said: in the year forty-one. The upbringing of al-Ḥajjāj: Then he grew up as an intelligent, eloquent, articulate young man, a memorizer of the Quran. Some of the predecessors said: Al-Ḥajjāj used to recite the Quran every night. Abū al-ʿAlāʾ said: I have not seen anyone more eloquent than him and al-Ḥasan al-Baṣrī, and al-Ḥasan was more eloquent than him. Al-Dāraquṭnī said with his chain of transmission: ʿUtbah b. ʿAmr said: I have not seen the intellects of people except close to one another, except al-Ḥajjāj and Iyās b. Muʿāwiyah, for their intellects outweighed the intellects of people. It was mentioned earlier that when Muṣʿab b. al-Zubayr was killed in the year seventy-three, ʿAbd al-Malik sent al-Ḥajjāj against his brother ʿAbd Allāh in Makkah, and he besieged him there, and he led the people in the Ḥajj that year. Al-Ḥajjāj and those with him were not able to circumambulate the House, nor was Ibn al-Zubayr and those with him able to stand at ʿArafah. He kept besieging him until he overcame him in Jumādā of the year seventy-three. Then ʿAbd al-Malik appointed him as his deputy over Makkah, al-Madīnah, al-Ṭāʾif, and Yemen. Then ʿAbd al-Malik appointed him over Iraq after the death of his brother Bishr, and he entered al-Kūfah, and he said to them and did to them what has been presented earlier in detail. He remained among them for twenty full years, and he achieved many vast and widespread conquests, until his cavalry reached the lands of India and Sind, and he conquered in them a number of cities and regions. His cavalry also reached near the lands of China, and he had episodes that we have mentioned. We will present here other things that occurred to him of matters, boldness, daring, and recklessness in great affairs, some of which are praiseworthy and some blameworthy in his words and deeds, as narrated by al-Ḥāfiẓ Ibn ʿAsākir and others: Abū Bakr b. Abī Khaythamah narrated with his chain of transmission from ʿAbd Allāh b. Kathīr, the nephew of Ismāʿīl b. Jaʿfar al-Madīnī, the meaning of which is that al-Ḥajjāj b. Yūsuf once prayed beside Saʿīd b. al-Musayyib, and that was before he held any office. He began to rise before the imam and prostrate before him. When he said the salutation, Saʿīd took hold of the edge of his cloak, and he had a remembrance that he would say after prayer. Al-Ḥajjāj kept tugging his cloak until Saʿīd finished his remembrance. Then Saʿīd turned to him and said: O thief, O traitor, you pray this prayer! I was about to strike your face with this sandal. He did not reply to him. Then al-Ḥajjāj went on the Ḥajj, then returned to Syria, then came as governor over the Ḥijāz. When he killed Ibn al-Zubayr, he returned to al-Madīnah as its governor. When he entered the mosque, there was the gathering of Saʿīd b. al-Musayyib, and al-Ḥajjāj headed toward him. The people feared for Saʿīd from him. He came and sat before him, and said to him: Are you the one of the words? Saʿīd struck his own chest with his hand and said: Yes. He said: May God reward you, as a teacher and educator, with good. I have not prayed any prayer after you except that I remember your words. Then he rose and left. Al-Riyāshī narrated with his chain of transmission from Muʿādh b. al-ʿAlāʾ, the brother of Abū ʿAmr b. al-ʿAlāʾ, who said: When al-Ḥajjāj killed Ibn al-Zubayr, Makkah shook with weeping. He ordered the people to be gathered in the mosque, then he ascended the pulpit and said after praising and extolling God: O people of Makkah, it has reached me that you consider the killing of Ibn al-Zubayr a great matter. Verily, Ibn al-Zubayr was among the best of this community, until he desired the caliphate and disputed with its rightful people over it. He abandoned obedience to God and sought refuge in the sanctuary of God. If anything could protect the disobedient, the sanctity of God would have protected Adam. God created him with His hand, breathed into him of His spirit, made His angels prostrate to him, allowed him His honor, and settled him in His garden. But when he erred, He expelled him from the garden for his sin. Adam is more honored by God than Ibn al-Zubayr, and the garden is greater in sanctity than the Kaʿbah. Remember God, and He will remember you. Al-Ḥajjāj, the destroyer of Thaqīf: Imām Aḥmad said with his chain of transmission that al-Ḥajjāj entered upon Asmāʾ bt. Abī Bakr after he had killed her son ʿAbd Allāh, and said: Your son deviated in this House, and God made him taste a painful punishment, and did to him such and such. She said: You lie. He was dutiful to his parents, fasting much, standing in prayer much. By God, the Messenger of God ﷺ informed us that from Thaqīf will come two liars, the second of them worse than the first, and he is a destroyer. Abū Yaʿlā said with his chain of transmission from Qays b. al-Aḥnaf, from Asmāʾ bt. Abī Bakr, who said: I heard the Messenger of God ﷺ forbid mutilation, and I heard him say: From Thaqīf will come two men, a liar and a destroyer. She said: I said to al-Ḥajjāj: As for the liar, we have seen him; and as for the destroyer, you are he, O Ḥajjāj. From Nāfiʿ that Ibn ʿUmar withdrew during the nights of the fighting between Ibn al-Zubayr and al-Ḥajjāj at Minā, and he would pray with al-Ḥajjāj. Al-Thawrī said, from Muḥammad b. al-Munkadir, from Jābir, that he entered upon al-Ḥajjāj and did not greet him, and he would not pray behind him. Isḥāq b. Rāhawayh said with his chain of transmission from al-Qaʿqāʿ b. al-Ṣalt, who said: Al-Ḥajjāj delivered a sermon and said: Ibn al-Zubayr altered the Book of God. Ibn ʿUmar said: God did not give him power over that, nor you with him. If I wished to say "you lie," I would have done so. Some of the reports about al-Ḥajjāj: It is narrated from Shahr b. Ḥawshab and others that al-Ḥajjāj prolonged the sermon, and Ibn ʿUmar kept saying: The prayer, the prayer, repeatedly. Then he stood and called the iqāmah for prayer, and the people stood, and al-Ḥajjāj led the people in prayer. When he finished, he said to Ibn ʿUmar: What made you do that? He said: We only come for prayer, so pray the prayer at its time, then babble as much as you wish afterwards. Al-Aṣmaʿī said: I heard my uncle say: It reached me that when al-Ḥajjāj finished with Ibn al-Zubayr and came to al-Madīnah, he met an old man leaving al-Madīnah and asked him about the condition of the people of al-Madīnah. He said: In the worst condition; the son of the disciple of the Messenger of God ﷺ has been killed. Al-Ḥajjāj said: And who killed him? He said: The wicked, accursed al-Ḥajjāj, upon him are the curses of God and His destruction, because of his little fear of God. Al-Ḥajjāj became extremely angry, then said: O old man, do you know al-Ḥajjāj when you see him? He said: Yes. May God not make him known for good, nor protect him from harm. Al-Ḥajjāj uncovered his face and said: You will know now, old man, when your blood flows this hour. When the old man realized the seriousness, he said: By God, this is amazing, O Ḥajjāj. If you knew me, you would not have said this. I am al-ʿAbbās b. Abī Dāwūd, I am afflicted with epilepsy five times a day. Al-Ḥajjāj said: Go, may God not cure the far one of his madness nor grant him health. Imām Aḥmad said with his chain of transmission from ʿAbd Allāh b. Jaʿfar that he married his daughter to al-Ḥajjāj b. Yūsuf, and he said to her: When he consummates the marriage with you, say: There is no god but God, the Forbearing, the Generous. Glory be to God, Lord of the Mighty Throne. Praise be to God, Lord of the Worlds. He claimed that the Messenger of God ﷺ, when something distressed him, would say this. Ḥammād said: I thought he said: And he did not reach her. Al-Shāfiʿī said: When al-Ḥajjāj married the daughter of ʿAbd Allāh b. Jaʿfar, Khālid b. Yazīd b. Muʿāwiyah said to ʿAbd al-Malik b. Marwān: Do you enable him to do that? He said: And what is wrong with that? He said: The worst wrong, by God. He said: How? He said: By God, O Commander of the Faithful, what was in my heart against the family of al-Zubayr has gone since I married Ramlah bt. al-Zubayr. He said: It was as if he had been asleep and he woke him. So he wrote to al-Ḥajjāj, adjuring him to divorce her, and he divorced her. Saʿīd b. Abī ʿArūbah said: Al-Ḥajjāj once performed the pilgrimage, and he passed between Makkah and Madinah. His lunch was brought to him, and he said to his chamberlain: “See who will eat with me.” He went and found a Bedouin sleeping. He nudged him with his foot and said: “Answer the amir.” He got up, and when he entered upon al-Ḥajjāj, he said to him: “Wash your hands, then have lunch with me.” He said: “One who is better than you invited me, and I answered Him.” He said: “And who is He?” He said: “Allah invited me to fasting, and I answered Him.” He said: “In this intense heat?” He said: “Yes, I fasted for a day whose heat is more intense than this.” He said: “Then break your fast and fast tomorrow.” He said: “If you guarantee me survival until tomorrow.” He said: “That is not in my power.” He said: “Then how do you ask me to take an immediate act in exchange for a delayed one over which you have no power?” He said: “Our food is good food.” He said: “Neither you nor the cook made it good; only well-being made it good.” The Death of al-Ḥajjāj We have mentioned that ʿAbd al-Malik b. Marwān had enjoined his son al-Walīd to retain al-Ḥajjāj. Then al-Ḥajjāj did not die until he had become burdensome to al-Walīd. Al-Walīd had fallen ill and lost consciousness, and he remained for most of his day while they thought he was dead. Couriers came to al-Ḥajjāj with that news, and he said, “Indeed we belong to Allah and to Him we return,” and he ordered a rope to be tied to his hand and then bound to a pillar, and he said: “O Allah, do not set over me one who has no mercy, for I have long asked You to make my death before his death.” And he kept supplicating. Then a courier arrived with the news of his recovery. When al-Walīd regained consciousness, he said: “No one is more delighted at my recovery than al-Ḥajjāj.” ʿUmar said: “I can imagine a letter from al-Ḥajjāj coming to you mentioning that when he learned of your recovery he fell prostrate and freed every slave he owned.” Then the letter came with that. Al-Ḥajjāj remained in his governorship of Iraq for a full twenty years. He was forward in killing and oppression, and the last person he killed was Saʿīd b. Jubayr. Then gangrene appeared in his belly. The physician took a piece of meat, placed it on a thread, sent it down his throat, and then extracted it with worms clinging to it. He knew that he would not survive, and he said: O Lord, the enemies have sworn and striven hard in their oaths that I am among the dwellers of the Fire. Do they swear blindly? Woe to them! What do they know of the greatness of pardon, O Forgiver? It is reported from a scribe of al-Ḥajjāj called Yaʿlā, who said: I used to write for al-Ḥajjāj when I was a young lad. One day after the killing of Saʿīd b. Jubayr I entered upon him while he was in a pavilion with four doors. I entered from the side behind his back and heard him saying: “What have I to do with Saʿīd b. Jubayr?” I went out slowly and knew that if he learned of my presence he would kill me. [Then al-Ḥajjāj did not remain long before he died.] In another narration: He used to say: “What have I to do with Saʿīd b. Jubayr? Whenever I want to sleep, he seizes my foot.” He died in Shawwāl of this year. It is also said: when five nights remained of Ramaḍān, and he was fifty-four years old. It is also said: fifty-three years old. Abū ʿUmar al-Jarmī said: Yūnus al-Naḥwī said: “I remember the wedding feast of Iraq.” It was said to him: “And what is the wedding feast of Iraq?” He said: “The death of al-Ḥajjāj in the year ninety-five.” His governorship of Iraq lasted twenty years. When death came to him, he appointed his son ʿAbd Allāh b. al-Ḥajjāj as his deputy over prayer, and he appointed Yazīd b. Abī Kabshah over the war of al-Kūfah and al-Baṣrah, and Yazīd b. Abī Muslim over their land tax. Al-Walīd confirmed both of them after his death, and he did not change any of al-Ḥajjāj’s governors.
Tarikh (al-Tabari) 2396No grade recorded
قَالَ الْقَاضِي الْمُعَافَى بْنُ زَكَرِيَّا بسنده عَنْ عَاصِمٍ قَالَ: خَطَبَ الْحَجَّاجُ أَهْلَ الْعِرَاقِ بَعْدَ دَيْرِ الْجَمَاجِمِ فَقَالَ: يَا أَهْلَ الْعِرَاقِ، إِنَّ الشَّيْطَانَ قَدِ اسْتَبْطَنَكُمْ فَخَالَطَ اللَّحْمَ وَالدَّمَ وَالْعَصَبَ وَالْمَسَامِعَ وَالْأَطْرَافَ ثُمَّ أَفْضَى إِلَى الْأَسْمَاخِ وَالْأَمْخَاخِ وَالْأَشْبَاحِ وَالْأَرْوَاحِ، ثُمَّ ارْتَفَعَ فَعَشَّشَ، ثُمَّ بَاضَ وَفَرَّخَ، ثُمَّ دَبَّ وَدَرَجَ، فَحَشَاكُمْ نِفَاقًا وَشِقَاقًا، وَأَشْعَرَكُمْ خِلَافًا، اتَّخَذْتُمُوهُ دَلِيلًا تَتَّبِعُونَهُ، وَقَائِدًا تُطِيعُونَهُ، وَمُؤَامِرًا تُشَاوِرُونَهُ وَتَسْتَأْمِرُونَهُ، فَكَيْفَ تَنْفَعُكُمْ تَجْرِبَةٌ أَوْ يَنْفَعُكُمْ بَيَانٌ؟ أَلَسْتُمْ أَصْحَابِي بِالْأَهْوَازِ حَيْثُ رُمْتُمُ الْمَكْرَ وَأَجْمَعْتُمْ عَلَى الْكُفْرِ، وَظَنَنْتُمْ أَنَّ اللَّهَ يَخْذُلُ دِينَهُ وَخِلَافَتَهُ؟ وَأَنَا أَرْمِيكُمْ بِطَرْفِي وَأَنْتُمْ تَتَسَلَّلُونَ لِوَاذًا، وَتَنْهَزِمُونَ سِرَاعًا. يَوْمُ الزَّاوِيَةِ وَمَا يَوْمُ الزَّاوِيَةِ؟ مِمَّا كَانَ مِنْ فَشَلِكُمْ وَتَنَازُعِكُمْ وَتَخَاذُلِكُمْ وَبَرَاءَةِ اللَّهِ مِنْكُمْ وَنُكُوسِ قُلُوبِكُمْ; إِذْ وَلَّيْتُمْ كَالْإِبِلِ الشَّارِدَةِ عَنْ أَوْطَانِهَا النَّوَازِعِ، لَا يَسْأَلُ الْمَرْءُ عَنْ أَخِيهِ، وَلَا يَلْوِي الشَّيْخُ عَلَى بَنِيهِ حِينَ عَضَّكُمُ السِّلَاحُ وَنَخَسَتْكُمُ الرِّمَاحُ. يَوْمُ دَيْرِ الْجَمَاجِمِ وَمَا يَوْمُ دَيْرِ الْجَمَاجِمِ ! بِهَا كَانَتِ الْمَعَارِكُ وَالْمَلَاحِمُ، بِضَرْبٍ يُزِيلُ الْهَامَ عَنْ مَقِيلِهِ، وَيُذْهِلُ الْخَلِيلَ عَنْ خَلِيلِهِ، يَا أَهْلَ الْعِرَاقِ، يَا أَهْلَ الْكَفَرَاتِ بَعْدَ الْفَجَرَاتِ، وَالْغَدَرَاتِ بَعْدَ الْخَتَرَاتِ، وَالنَّزْوَةِ بَعْدَ النَّزَوَاتِ، إِنْ بَعَثْنَاكُمْ إِلَى ثُغُورِكُمْ غَلَلْتُمْ وَخُنْتُمْ، وَإِنْ أَمِنْتُمْ أَرَجَفْتُمْ، وَإِنْ خِفْتُمْ نَافَقْتُمْ، لَا تَذْكُرُونَ نِعْمَةً وَلَا تَشْكُرُونَ مَعْرُوفًا، هَلِ اسْتَخَفَّكُمْ نَاكِثٌ أَوِ اسْتَغْوَاكُمْ غَاوٍ، أَوِ اسْتَنْقَذَكُمْ عَاصٍ، أَوِ اسْتَنْصَرَكُمْ ظَالِمٌ، أَوِ اسْتَعْضَدَكُمْ خَالِعٌ إِلَّا لَبَّيْتُمْ دَعْوَتَهُ، وَأَجَبْتُمْ صَيْحَتَهُ، وَنَفَرْتُمْ إِلَيْهِ خِفَافًا وَثِقَالًا، وَفُرْسَانًا وَرِجَالًا؟ يَا أَهْلَ الْعِرَاقِ، هَلْ شَغَبَ شَاغِبٌ أَوْ نَعَبَ نَاعِبٌ، أَوْ زَفَرَ زَافِرٌ إِلَّا كُنْتُمْ أَتْبَاعَهُ وَأَنْصَارَهُ؟ يَا أَهْلَ الْعِرَاقِ، أَلَمْ تَنْفَعْكُمُ الْمَوَاعِظُ؟ أَلَمْ تَزْجُرْكُمُ الْوَقَائِعُ؟ أَلَمْ يُشَدِّدِ اللَّهُ عَلَيْكُمْ وَطْأَتَهُ، وَيُذِقْكُمْ حَرَّ سَيْفِهِ، وَأَلِيمَ بَأْسِهِ وَمَثُلَاتِهِ؟ ثُمَّ الْتَفَتَ إِلَى أَهْلِ الشَّامِ فَقَالَ: يَا أَهْلَ الشَّامِ، إِنَّمَا أَنَا لَكُمْ كَالظَّلِيمِ الرَّامِحِ عَنْ فِرَاخِهِ، يَنْفِي عَنْهَا الْقَذَرَ، وَيُبَاعِدُ عَنْهَا الْحَجَرَ، وَيُكِنُّهَا مِنَ الْمَطَرِ، وَيَحْمِيهَا مِنَ الضَّبَابِ، وَيَحْرُسُهَا مِنَ الذُّبَابِ، يَا أَهْلَ الشَّامِ، أَنْتُمْ الْجُنَّةُ وَالرِّدَاءُ، وَأَنْتُمُ الْمُلَاءَةُ وَالْحِذَاءُ، أَنْتُمُ الْأَوْلِيَاءُ وَالْأَنْصَارُ، وَالشِّعَارُ وَالدِّثَارُ، بِكُمْ يُذَبُّ عَنِ الْبَيْعَةِ وَالْحَوْزَةِ، وَبِكُمْ تُرْمَى كَتَائِبُ الْأَعْدَاءِ، وَيُهْزَمُ مَنْ عَانَدَ وَتَوَلَّى. قَالَ ابْنُ أَبِي الدُّنْيَا: بسنده عن أَبِي بَكْرٍ التَّيْمِيِّ، قَالَ: كَانَ الْحَجَّاجُ يَقُولُ فِي خُطْبَتِهِ وَكَانَ لَسِنًا: إِنَّ اللَّهَ خَلَقَ آدَمَ وَذُرِّيَّتَهُ مِنَ الْأَرْضِ فَأَمْشَاهُمْ عَلَى ظَهْرِهَا، فَأَكَلُوا ثِمَارَهَا، وَشَرِبُوا أَنْهَارَهَا، وَهَتَكُوهَا بِالْمَسَاحِي وَالْمُرُورِ، ثُمَّ أَدَالَ اللَّهُ الْأَرْضَ مِنْهُمْ فَرَدَّهُمْ إِلَيْهَا، فَأَكَلَتْ لُحُومَهُمْ كَمَا أَكَلُوا ثِمَارَهَا، وَشَرِبَتْ دِمَاءَهُمْ كَمَا شَرِبُوا أَنْهَارَهَا، وَقَطَّعَتْهُمْ فِي جَوْفِهَا، وَفَرَّقَتْ أَوْصَالَهُمْ كَمَا هَتَكُوهَا بِالْمَسَاحِي وَالْمُرُورِ. وَمِمَّا رَوَاهُ غَيْرُ وَاحِدٍ عَنِ الْحَجَّاجِ أَنَّهُ قَالَ فِي خُطْبَتِهِ فِي الْمَوَاعِظِ: أَيُّهَا الرَّجُلُ، وَكُلُّكُمْ ذَلِكَ الرَّجُلُ، رَجُلٌ خَطَمَ نَفْسَهُ وَزَمَّهَا فَقَادَهَا بِخِطَامِهَا إِلَى طَاعَةِ اللَّهِ، وَكَفَّهَا بِزِمَامِهَا عَنْ مَعَاصِي اللَّهِ، رَحِمَ اللَّهُ امْرَأً رَدَّ نَفْسَهُ، امْرَأً اتَّهَمَ نَفْسَهُ، امْرَأً اتَّخَذَ نَفْسَهُ عَدُوَّهُ، امْرَأً حَاسَبَ نَفْسَهُ قَبْلَ أَنْ يَكُونَ الْحِسَابُ إِلَى غَيْرِهِ، امْرَأً نَظَرَ إِلَى مِيزَانِهِ، امْرَأً نَظَرَ إِلَى حِسَابِهِ، امْرَأً وَزَنَ عَمَلَهُ، امْرَأً فَكَّرَ فِيمَا يَقْرَأُ غَدًا فِي صَحِيفَتِهِ، وَيَرَاهُ فِي مِيزَانِهِ، وَكَانَ عِنْدَ قَلْبِهِ زَاجِرًا، وَعِنْدَ هَمِّهِ آمِرًا، امْرَأً أَخَذَ بِعِنَانِ عَمَلِهِ كَمَا يَأْخُذُ بِعِنَانِ جَمَلِهِ، فَإِنْ قَادَهُ إِلَى طَاعَةِ اللَّهِ تَبِعَهُ وَإِنْ قَادَهُ إِلَى مَعْصِيَةِ اللَّهِ كَفَّ، امْرَأً عَقَلَ عَنِ اللَّهِ أَمْرَهُ، امْرَأً فَاقَ وَاسْتَفَاقَ وَأَبْغَضَ الْمَعَاصِيَ وَالنِّفَاقَ، وَكَانَ إِلَى مَا عِنْدَ اللَّهِ بِالْأَشْوَاقِ. فَمَا زَالَ يَقُولُ امْرَأً امْرَأً. حَتَّى بَكَى مَالِكُ بْنُ دِينَارٍ. وَقَالَ الْمَدَائِنِيُّ، بسنده عن الشَّعْبِيُّ قال: سَمِعْتُ الْحَجَّاجَ تَكَلَّمَ بِكَلَامٍ مَا سَبَقَهُ إِلَيْهِ أَحَدٌ; يَقُولُ: أَمَّا بَعْدُ، فَإِنَّ اللَّهَ تَعَالَى كَتَبَ عَلَى الدُّنْيَا الْفَنَاءَ، وَعَلَى الْآخِرَةِ الْبَقَاءَ، فَلَا فَنَاءَ لِمَا كُتِبَ عَلَيْهِ الْبَقَاءُ، وَلَا بَقَاءَ لِمَا كُتِبَ عَلَيْهِ الْفَنَاءُ، فَلَا يَغُرَنَّكُمْ شَاهِدُ الدُّنْيَا عَنْ غَائِبِ الْآخِرَةِ، وَاقْهَرُوا طُولَ الْأَمَلِ بِقِصَرِ الْأَجَلِ. وَقَالَ الْمَدَائِنِيُّ، بسنده عن الْحَسَنَ الْبَصْرِيَّ يَقُولُ: وَقَذَتْنِي كَلِمَةٌ سَمِعْتُهَا مِنَ الْحَجَّاجِ، سَمِعْتُهُ يَقُولُ عَلَى هَذِهِ الْأَعْوَادِ: إِنَّ امْرَأً ذَهَبَتْ سَاعَةٌ مِنْ عُمْرِهِ فِي غَيْرِ مَا خُلِقَ لَهُ لَحَرِيٌّ أَنْ تَطُولَ عَلَيْهَا حَسْرَتُهُ إِلَى يَوْمِ الْقِيَامَةِ. وَقَالَ شَرِيكٌ الْقَاضِي، عَنْ عَبْدِ الْمَلِكِ بْنِ عُمَيْرٍ قَالَ: قَالَ الْحَجَّاجُ يَوْمًا: مَنْ كَانَ لَهُ بَلَاءٌ أَعْطَيْنَاهُ عَلَى قَدْرِهِ. فَقَامَ رَجُلٌ فَقَالَ: أَعْطِنِي فَإِنِّي قَتَلْتُ الْحُسَيْنَ. فَقَالَ: وَكَيْفَ قَتَلْتَهُ؟ قَالَ: دَسَرْتُهُ بِالرُّمْحِ دَسْرًا، وَهَبَرْتُهُ بِالسَّيْفِ هَبْرًا، وَمَا أَشْرَكْتُ مَعِي فِي قَتْلِهِ أَحَدًا. فَقَالَ: اذْهَبْ، فَوَاللَّهِ لَا تَجْتَمِعُ أَنْتَ وَهُوَ فِي مَوْضِعٍ وَاحِدٍ. وَلَمْ يُعْطِهِ شَيْئًا. مواقف للحجاج بن يوسف الثقفي وَقَالَ الْهَيْثَمُ بْنُ عَدِيٍّ: جَاءَ رَجُلٌ إِلَى الْحَجَّاجِ فَقَالَ: إِنَّ أَخِي خَرَجَ مَعَ ابْنِ الْأَشْعَثِ، فَضُرِبَ عَلَى اسْمِي فِي الدِّيوَانِ، وَمُنِعْتُ الْعَطَاءَ، وَقَدْ هُدِمَتْ دَارِي. فَقَالَ الْحَجَّاجُ: أَمَا سَمِعْتَ قَوْلَ الشَّاعِرِ: جَانِيكَ مَنْ يَجْنِي عَلَيْكَ وَقَدْ تُعْدِي الصِّحَاحَ مَبَارِكُ الْجُرْبِ وَلَرُبَّ مَأْخُوذٍ بِذَنْبِ قَرِيبِهِ وَنَجَا الْمُقَارِفُ صَاحِبُ الذَّنْبِ فَقَالَ الرَّجُلُ: أَيُّهَا الْأَمِيرُ، إِنِّي سَمِعْتُ اللَّهَ يَقُولُ غَيْرَ هَذَا، وَقَوْلُ اللَّهِ أَصْدَقُ مِنْ هَذَا. قَالَ: وَمَا قَالَ؟ قَالَ: قَالُوا يَا أَيُّهَا الْعَزِيزُ إِنَّ لَهُ أَبًا شَيْخًا كَبِيرًا فَخُذْ أَحَدَنَا مَكَانَهُ إِنَّا نَرَاكَ مِنَ الْمُحْسِنِينَ قَالَ مَعَاذَ اللَّهِ أَنْ نَأْخُذَ إِلَّا مَنْ وَجَدْنَا مَتَاعَنَا عِنْدَهُ إِنَّا إِذًا لَظَالِمُونَ [ يُوسُفَ: 78، 79 ]. قَالَ: يَا غُلَامُ، أَعِدِ اسْمَهُ فِي الدِّيوَانِ، وَابْنِ دَارَهُ، وَأَعْطِهِ عَطَاءَهُ، وَمُرْ مُنَادِيًا يُنَادِي: صَدَقَ اللَّهُ وَكَذَبَ الشَّاعِرُ. وَقَالَ الْهَيْثَمُ بْنُ عَدِيٍّ، عَنِ ابْنِ عَيَّاشٍ: كَتَبَ عَبْدُ الْمَلِكِ إِلَى الْحَجَّاجِ أَنِ ابْعَثْ إِلَيَّ بِرَأْسِ أَسْلَمَ بْنِ عَبْدٍ الْبَكْرِيِّ; لِمَا بَلَغَنِي عَنْهُ. فَأَحْضَرَهُ الْحَجَّاجُ، فَقَالَ: أَيُّهَا الْأَمِيرُ، أَنْتَ الشَّاهِدُ وَأَمِيرُ الْمُؤْمِنِينَ الْغَائِبُ، وَقَالَ اللَّهُ تَعَالَى: يَا أَيُّهَا الَّذِينَ آمَنُوا إِنْ جَاءَكُمْ فَاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا أَنْ تُصِيبُوا قَوْمًا بِجَهَالَةٍ فَتُصْبِحُوا عَلَى مَا فَعَلْتُمْ نَادِمِينَ ( الْحُجُرَاتِ: 6 ) وَمَا بَلَغَهُ عَنِّي فَبَاطِلٌ، وَإِنِّي أَعُولُ أَرْبَعَةً وَعِشْرِينَ امْرَأَةً مَا لَهُنَّ كَاسِبٌ غَيْرِي، وَهُنَّ بِالْبَابِ. فَأَمَرَ الْحَجَّاجُ بِإِحْضَارِهِنَّ، فَلَمَّا حَضَرْنَ جَعَلَتْ هَذِهِ تَقُولُ: أَنَا خَالَتُهُ. وَهَذِهِ: أَنَا عَمَّتُهُ. وَهَذِهِ: أَنَا أُخْتُهُ. وَهَذِهِ: أَنَا ابْنَتُهُ. وَهَذِهِ: أَنَا زَوْجَتُهُ. وَتَقَدَّمَتْ إِلَيْهِ جَارِيَةٌ فَوْقَ الثَّمَانِي وَدُونَ الْعَشَرَةِ، فَقَالَ لَهَا الْحَجَّاجُ: مَنْ أَنْتِ؟ فَقَالَتْ: أَنَا ابْنَتُهُ. ثُمَّ قَالَتْ: أَصْلَحَ اللَّهُ الْأَمِيرَ، وَجَثَتْ عَلَى رُكْبَتَيْهَا، وَقَالَتْ: أَحَجَّاجُ لَمْ تَشْهَدْ مَقَامَ بَنَاتِهِ وَعَمَّاتِهِ يَنْدُبْنَهُ اللَّيْلَ أَجْمَعَا أَحَجَّاجُ كَمْ تَقْتُلْ بِهِ إِنْ قَتَلْتَهُ ثَمَانًا وَعَشْرًا وَاثْنَتَيْنِ وَأَرْبَعَا أَحَجَّاجُ مَنْ هَذَا يَقُومُ مَقَامَهُ عَلَيْنَا فَمَهْلًا أَنْ تَزِدْنَا تَضَعْضُعَا أَحَجَّاجُ إِمَّا أَنْ تَجُودَ بِنِعْمَةٍ عَلَيْنَا وَإِمَّا أَنْ تُقَتِّلَنَا مَعَا قَالَ: فَبَكَى الْحَجَّاجُ، وَقَالَ: وَاللَّهِ لَا أَعَنْتُ عَلَيْكُنَّ، وَلَا زِدْتُكُنَّ تَضَعْضُعًا، ثُمَّ كَتَبَ إِلَى عَبْدِ الْمَلِكِ بِمَا قَالَ الرَّجُلُ، وَبِمَا قَالَتِ ابْنَتُهُ هَذِهِ، فَكَتَبَ عَبْدُ الْمَلِكِ إِلَى الْحَجَّاجِ يَأْمُرُهُ بِإِطْلَاقِهِ وَحُسْنِ صِلَتِهِ، وَبِالْإِحْسَانِ إِلَى هَذِهِ الْجَارِيَةِ، وَتَفَقُّدِهَا فِي كُلِّ وَقْتٍ. وَقِيلَ: إِنَّ الْحَجَّاجَ خَطَبَ يَوْمًا فَقَالَ: أَيُّهَا النَّاسُ، الصَّبْرُ عَنْ مَحَارِمِ اللَّهِ أَيْسَرُ مِنَ الصَّبْرِ عَلَى عَذَابِ اللَّهِ. فَقَامَ إِلَيْهِ رَجُلٌ فَقَالَ لَهُ: وَيْحَكَ يَا حَجَّاجُ، مَا أَصْفَقَ وَجْهَكَ، وَأَقَلَّ حَيَاءَكَ، تَفْعَلُ مَا تَفْعَلُ وَتَقُولُ مِثْلَ هَذَا الْكَلَامِ؟ خِبْتَ وَضَلَّ سَعْيُكَ. فَقَالَ لِلْحَرَسِ: خُذُوهُ. فَلَمَّا فَرَغَ مِنْ خُطْبَتِهِ قَالَ لَهُ: مَا الَّذِي جَرَّأَكَ عَلَيَّ؟ فَقَالَ: وَيْحَكَ يَا حَجَّاجُ أَنْتَ تَجْتَرِئُ عَلَى اللَّهِ وَلَا أَجْتَرِئُ أَنَا عَلَيْكَ! وَمَنْ أَنْتَ حَتَّى لَا أَجْتَرِئَ عَلَيْكَ، وَأَنْتَ تَجْتَرِئُ عَلَى اللَّهِ رَبِّ الْعَالَمِينَ؟ فَقَالَ: خَلُّوا سَبِيلَهُ. فَأُطْلِقَ. وَقَالَ الْمَدَائِنِيُّ: أُتِيَ الْحَجَّاجُ بِأَسِيرَيْنِ مِنْ أَصْحَابِ ابْنِ الْأَشْعَثِ، فَأَمَرَ بِقَتْلِهِمَا، فَقَالَ أَحَدُهُمَا: إِنَّ لِي عِنْدَكَ يَدًا. قَالَ: وَمَا هِيَ؟ قَالَ: ذَكَرَ ابْنُ الْأَشْعَثِ يَوْمًا أُمَّكَ، فَرَدَدْتُ عَلَيْهِ. فَقَالَ: وَمَنْ يَشْهَدُ لَكَ؟ قَالَ: صَاحِبِي هَذَا. فَسَأَلَهُ، فَقَالَ: نَعَمْ. فَقَالَ: مَا مَنَعَكَ أَنْ تَفْعَلَ كَمَا فَعَلَ؟ قَالَ: بُغْضُكَ. قَالَ: أَطْلِقُوا هَذَا لِصِدْقِهِ، وَهَذَا لِفِعْلِهِ، فَأَطْلَقُوهُمَا. وَحَكَى الْوَاقِدِيُّ أَنَّ الْحَجَّاجَ نَادَى فِي الْبَلَدِ; أَنَّ مَنْ خَرَجَ بَعْدَ الْعِشَاءِ الْآخِرَةِ مِنْ بَيْتِهِ قُتِلَ، فَأُتِيَ لَيْلَةً بِرَجُلٍ، فَقَالَ: مَا أَخْرَجَكَ مِنْ بَيْتِكَ هَذِهِ السَّاعَةَ مِنْ بَعْدِ مَا سَمِعْتَ الْمُنَادِيَ؟ فَقَالَ: أَمَا وَاللَّهِ إِنِّي لَا أَكْذِبُ الْأَمِيرَ، إِنَّ أُمِّي مَرِيضَةٌ هَالِكَةٌ، وَأَنَا عِنْدَهَا مُنْذُ ثَلَاثَةِ أَيَّامٍ، فَلَمَّا كَانَ السَّاعَةُ أَفَاقَتْ، وَقَالَتْ: يَا بُنَيَّ إِنِّي أَعْزِمُ عَلَيْكَ بِحَقِّي عَلَيْكَ إِلَّا مَضَيْتَ إِلَى أَهْلِكَ وَأَوْلَادِكَ، فَإِنَّهُمْ مَغْمُومُونَ بِتَخَلُّفِكَ عَنْهُمْ. فَخَرَجْتُ مِنْ عِنْدِهَا، فَأَخَذَنِي الْعَسَسُ وَأَتَوْا بِي إِلَيْكَ. فَقَالَ الْحَجَّاجُ: نَنْهَاكُمْ وَتَعْصُونَنَا. ثُمَّ أَمَرَ فَضُرِبَتْ عُنُقُهُ. قَالَ: ثُمَّ أُتِيَ بِآخَرَ، فَقَالَ لَهُ الْحَجَّاجُ: مَا أَخْرَجَكَ هَذِهِ السَّاعَةَ؟ فَقَالَ: وَاللَّهِ مَا أَكْذِبُكَ، إِنَّهُ كَانَ عِنْدِي لِرَجُلٍ دَرَاهِمُ فَأَقْعَدَنِي عَلَى بَابِهِ وَلَزِمَنِي، وَقَالَ: لَا أُفَارِقُكَ إِلَّا بِحَقِّي. فَلَمَّا كَانَ هَذِهِ السَّاعَةُ دَخَلَ إِلَى مَنْزِلِهِ، وَأَغْلَقَ بَابَهُ، وَتَرَكَنِي عَلَى بَابِهِ، فَجَاءَنِي طَائِفُكَ فَأَخَذَنِي إِلَيْكَ. فَقَالَ الْحَجَّاجُ: اضْرِبُوا عُنُقَهُ. قَالَ: ثُمَّ أُتِيَ بِآخَرَ، فَقَالَ لَهُ: مَا أَخْرَجَكَ هَذِهِ السَّاعَةَ؟ فَقَالَ: كُنْتُ أَشْرَبُ مَعَ قَوْمٍ، فَلَمَّا سَكِرْتُ خَرَجْتُ مِنْ عِنْدِهِمْ وَأَنَا لَا أَدْرِي، فَأَخَذُونِي إِلَيْكَ. فَقَالَ الْحَجَّاجُ لِرَجُلٍ كَانَ عِنْدَهُ: مَا أَرَاهُ إِلَّا صَادَقًا. ثُمَّ قَالَ: خَلُّوا سَبِيلَهُ. فَخَلَّوْا سَبِيلَهُ. وَذَكَرَ مُحَمَّدُ بْنُ زِيَادِ بْنِ الْأَعْرَابِيِّ فِيمَا بَلَغَهُ أَنَّهُ كَانَ رَجُلٌ مِنْ بَنِي حَنِيفَةَ يُقَالُ لَهُ: جَحْدَرُ بْنُ مَالِكٍ. وَكَانَ فَاتِكًا بِأَرْضِ الْيَمَامَةِ، فَأَرْسَلَ الْحَجَّاجُ إِلَى نَائِبِهَا يُؤَنِّبُهُ وَيَلُومُهُ عَلَى عَدَمِ أَخْذِهِ، فَمَا زَالَ نَائِبُهَا فِي طَلَبِهِ حَتَّى أَسَرَهُ، وَبَعَثَ بِهِ إِلَى الْحَجَّاجِ، فَقَالَ لَهُ الْحَجَّاجُ: مَا حَمَلَكَ عَلَى مَا كُنْتَ تَصْنَعُهُ؟ فَقَالَ: جَرَاءَةُ الْجَنَانِ، وَجَفَاءُ السُّلْطَانِ، وَكَلْبُ الزَّمَانِ، وَلَوِ اخْتَبَرَنِي الْأَمِيرُ لَوَجَدَنِي مِنْ صَالِحِ الْأَعْوَانِ، وَبُهْمِ الْفُرْسَانِ، وَلَوَجَدَنِي مِنْ أَصْلَحِ رَعِيَّتِهِ، وَذَلِكَ أَنِّي مَا لَقِيتُ فَارِسًا قَطُّ إِلَّا كُنْتُ عَلَيْهِ فِي نَفْسِي مُقْتَدِرًا. فَقَالَ لَهُ الْحَجَّاجُ: إِنَّا قَاذِفُوكَ فِي حَائِرٍ فِيهِ أَسَدٌ عَاقِرٌ، فَإِنْ قَتَلَكَ كَفَانَا مُؤْنَتَكَ، وَإِنْ قَتَلْتَهُ خَلَّيْنَا سَبِيلَكَ. ثُمَّ أَوْدَعَهُ السِّجْنَ مُقَيَّدًا مَغْلُولَةً يَدُهُ الْيُمْنَى إِلَى عُنُقِهِ، وَكَتَبَ الْحَجَّاجُ إِلَى نَائِبِهِ بِكَسْكَرَ أَنْ يَبْعَثَ إِلَيْهِ بِأَسَدٍ عَظِيمٍ ضَارٍ، وَقَدْ قَالَ جَحْدَرٌ هَذَا فِي مَحْبَسِهِ هَذَا أَشْعَارًا يَتَحَزَّنُ فِيهَا عَلَى امْرَأَتِهِ سُلَيْمَى أَمِّ عَمْرٍو، يَقُولُ فِي بَعْضِهَا: أَلَيْسَ اللَّيْلُ يَجْمَعُ أُمَّ عَمْرٍو وَإِيَّانَا فَذَاكَ بِنَا تَدَانِي بَلَى وَنَرَى الْهِلَالَ كَمَا تَرَاهُ وَيَعْلُوهَا النَّهَارُ إِذَا عَلَانِي إِذَا جَاوَزْتُمَا نَخَلَاتِ حَجْرٍ وَأَوْدِيَةَ الْيَمَامَةِ فَانْعَيَانِي وَقُولَا جَحْدَرٌ أَمْسَى رَهِينًا يُحَاذِرُ وَقْعَ مَصْقُولٍ يَمَانِي فَلَمَّا قَدِمَ الْأَسَدُ عَلَى الْحَجَّاجِ أَمَرَ بِهِ فَجُوِّعَ ثَلَاثَةَ أَيَّامٍ، ثُمَّ أُبْرِزَ إِلَى حَائِرٍ وَهُوَ الْبُسْتَانُ وَأَمَرَ بِجَحْدَرٍ، فَأُخْرِجَ فِي قُيُودِهِ وَيَدُهُ الْيُمْنَى مَغْلُولَةٌ بِحَالِهَا، وَأُعْطِيَ سَيْفًا فِي يَدِهِ الْيُسْرَى، وَخُلِّيَ بَيْنَهُ وَبَيْنَ الْأَسَدِ، وَجَلَسَ الْحَجَّاجُ وَأَصْحَابُهُ فِي مَنْظَرَةٍ، وَأَقْبَلَ جَحْدَرٌ نَحْوَ الْأَسَدِ، وَهُوَ يَقُولُ: لَيْثٌ وَلَيْثٌ فِي مَجَالِ ضَنْكِ كِلَاهُمَا ذُو أَنَفٍ وَمَحْكِ وَشِدَّةٍ فِي نَفْسِهِ وَفَتْكِ إِنْ يَكْشِفِ اللَّهُ قِنَاعَ الشَّكِّ فَهْوَ أَحَقُّ مَنْزِلٍ بِتَرْكِ فَلَمَّا نَظَرَ إِلَيْهِ الْأَسَدُ زَأَرَ زَأْرَةً شَدِيدَةً، وَتَمَطَّى وَأَقْبَلَ نَحْوَهُ، فَلَمَّا صَارَ مِنْهُ عَلَى قَدْرِ رُمْحٍ وَثَبَ الْأَسَدُ عَلَى جَحْدَرٍ وَثْبَةً شَدِيدَةً، فَتَلَقَّاهُ جَحْدَرٌ بِالسَّيْفِ، فَضَرَبَهُ ضَرْبَةً حَتَّى خَالَطَ ذُبَابُ السَّيْفِ لَهَوَاتِهِ، فَخَرَّ الْأَسَدُ كَأَنَّهُ خَيْمَةٌ قَدْ صَرَعَتْهَا الرِّيحُ، مِنْ شِدَّةِ الضَّرْبَةِ، وَسَقَطَ جَحْدَرٌ مِنْ شِدَّةِ وَثْبَةِ الْأَسَدِ; وَشِدَّةِ مَوْضِعِ الْقُيُودِ عَلَيْهِ، فَكَبَّرَ الْحَجَّاجُ وَكَبَّرَ أَصْحَابُهُ، وَأَنْشَأَ جَحْدَرٌ يَقُولُ: يَا جُمْلُ إِنَّكِ لَوْ رَأَيْتِ كَرِيهَتِي فِي يَوْمِ هَوْلٍ مُسْدِفٍ وَعَجَاجِ وَتَقَدُّمِي لِلَّيْثِ أَرْسُفُ مُوَثَقًا كَيْمَا أُثَاوِرَهُ عَلَى الْأَحْرَاجِ شَثْنٌ بَرَاثِنُهُ كَأَنَّ نُيُوبَهُ زُرْقُ الْمَعَاوِلِ أَوْ شِبَاهُ زُجَاجِ يَسْمُو بِنَاظِرَتَيْنِ تَحْسَبُ فِيهِمَا لَهَبًا أَحَدُّهُمَا شُعَاعُ سِرَاجِ وَكَأَنَّمَا خِيطَتْ عَلَيْهِ عَبَاءَةٌ بَرْقَاءُ أَوْ خِرَقٌ مِنَ الدِّيبَاجِ لَعَلِمْتِ أَنِّي ذُو حِفَاظٍ مَاجِدٌ مِنْ نَسْلِ أَقْوَامٍ ذَوِي أَبْرَاجِ ثُمَّ الْتَفَتَ إِلَى الْحَجَّاجِ، فَقَالَ: عَلِمَ النِّسَاءُ بِأَنَّنِي لَا أَنْثَنِي إِذْ لَا يَثِقْنَ بِغَيْرَةِ الْأَزْوَاجِ وَعَلِمْتُ أَنِّي إِنْ كَرِهْتُ نِزَالَهُ أَنِّي مِنَ الْحَجَّاجِ لَسْتُ بِنَاجِ فَعِنْدَ ذَلِكَ خَيَّرَهُ الْحَجَّاجُ إِنْ شَاءَ أَقَامَ عِنْدَهُ، وَإِنْ شَاءَ انْطَلَقَ إِلَى بِلَادِهِ، فَاخْتَارَ الْمَقَامَ عِنْدَ الْحَجَّاجِ، فَأَحْسَنَ جَائِزَتَهُ وَأَعْطَاهُ أَمْوَالًا. وَقَدْ كَانَ الْحَجَّاجُ مَعَ فَصَاحَتِهِ وَبَلَاغَتِهِ يَلْحَنُ فِي حُرُوفٍ مِنَ الْقُرْآنِ أَنْكَرَهَا يَحْيَى بْنُ يَعْمُرَ; مِنْهَا أَنَّهُ كَانَ يُبْدِلُ " إِنِ " الْمَكْسُورَةَ بِ " أَنِ " الْمَفْتُوحَةِ، وَعَكْسُهُ، وَكَانَ يَقْرَأُ: قُلْ إِنْ كَانَ آبَاؤُكُمْ وَأَبْنَاؤُكُمْ إِلَى قَوْلِهِ: أَحَبَّ إِلَيْكُمْ ( التَّوْبَةِ: 24 ) فَيَقْرَؤُهَا بِرَفْعِ " أَحَبَّ ". وَأَنْكَرَ يَوْمًا أَنْ يَكُونَ الْحُسَيْنُ مِنْ ذُرِّيَّةِ رَسُولِ اللَّهِ ﷺ ; لِكَوْنِهِ ابْنَ بِنْتِهِ، فَقَالَ لَهُ يَحْيَى بْنُ يَعْمُرَ: كَذَبْتَ. فَقَالَ الْحَجَّاجُ: لَتَأْتِيَنِّي عَلَى مَا قُلْتَ بِبَيِّنَةٍ مِنْ كِتَابِ اللَّهِ أَوْ لَأَضْرِبَنَّ عُنُقَكَ. فَقَالَ: قَالَ اللَّهُ: وَمِنْ ذُرِّيَّتِهِ دَاوُدَ وَسُلَيْمَانَ إِلَى قَوْلِهِ: وَزَكَرِيَّا وَيَحْيَى وَعِيسَى ( الْأَنْعَامِ: 84، 85 ) فَعِيسَى مِنْ ذُرِّيَّةِ إِبْرَاهِيمَ، وَهُوَ إِنَّمَا يُنْسَبُ إِلَى أُمِّهِ مَرْيَمَ، وَالْحُسَيْنُ ابْنُ بِنْتِ رَسُولِ اللَّهِ ﷺ. فَقَالَ الْحَجَّاجُ: صَدَقْتَ. وَنَفَاهُ إِلَى خُرَاسَانَ. وَقَالَ الْأَصْمَعِيُّ وَغَيْرُهُ: كَتَبَ عَبْدُ الْمَلِكِ إِلَى الْحَجَّاجِ يَسْأَلُهُ عَنْ أَمْسِ وَالْيَوْمَ وَغَدٍ، فَقَالَ لِلرَّسُولِ: أَكَانَ خُوَيْلِدُ بْنُ يَزِيدَ بْنِ مُعَاوِيَةَ عِنْدَهُ؟ قَالَ: نَعَمْ. فَكَتَبَ الْحَجَّاجُ إِلَى عَبْدِ الْمَلِكِ: أَمَّا أَمْسِ فَأَجَلٌ، وَأَمَّا الْيَوْمَ فَعَمَلٌ، وَأَمَّا غَدًا فَأَمَلٌ. توسعة الحجاج على أهل العراق في العطاء بعد قتله ابن الأشعث وَقَالَ ابْنُ دُرَيْدٍ، عَنْ أَبِي حَاتِمٍ السِّجِسْتَانِيِّ، عَنْ أَبِي عُبَيْدَةَ مَعْمَرِ بْنِ الْمُثَنَّى قَالَ: لَمَّا قَتَلَ الْحَجَّاجُ ابْنَ الْأَشْعَثِ، وَصَفَتْ لَهُ الْعِرَاقُ وَسَّعَ عَلَى النَّاسِ فِي الْعَطَاءِ، فَكَتَبَ إِلَيْهِ عَبْدُ الْمَلِكِ: أَمَّا بَعْدُ، فَقَدْ بَلَغَ أَمِيرَ الْمُؤْمِنِينَ أَنَّكَ تُنْفِقُ فِي الْيَوْمِ مَا لَا يُنْفِقُهُ أَمِيرُ الْمُؤْمِنِينَ فِي الْأُسْبُوعِ، وَتُنْفِقُ فِي الْأُسْبُوعِ مَا لَا يُنْفِقُهُ أَمِيرُ الْمُؤْمِنِينَ فِي الشَّهْرِ، ثُمَّ قَالَ مُنْشِدًا: عَلَيْكَ بِتَقْوَى اللَّهِ فِي الْأَمْرِ كُلِّهِ وَكُنْ لِوَعِيدِ اللَّهِ تَخْشَى وَتَضْرَعُ وَوَفِّرْ خَرَاجَ الْمُسْلِمِينَ وَفَيْئَهُمْ وَكُنْ لَهُمُ حِصْنًا تُجِيرُ وَتَمْنَعُ فَكَتَبَ إِلَيْهِ الْحَجَّاجُ: لَعَمْرِي لَقَدْ جَاءَ الرَّسُولُ بِكُتْبِكُمْ قَرَاطِيسَ تُمْلَى ثُمَّ تُطْوَى فَتُطْبَعُ كِتَابٌ أَتَانِي فِيهِ لِينٌ وَغِلْظَةٌ وَذُكِّرْتُ وَالذِّكْرَى لِذِي اللُّبِّ تَنْفَعُ وَكَانَتْ أُمُورٌ تَعْتَرِينِي كَثِيرَةٌ فَأَرْضَخُ أَوْ أَعْتَلُّ حِينًا فَأَمْنَعُ إِذَا كُنْتُ سَوْطًا مِنْ عَذَابٍ عَلَيْهِمُ وَلَمْ يَكُ عِنْدِي بِالْمَنَافِعِ مَطْمَعُ أَيَرْضَى بِذَاكَ النَّاسُ أَوْ يَسْخَطُونَهُ أَمُ احْمَدُ فِيهِمْ أَمْ أُلَامُ فَأُقْذَعُ وَكَانَتْ بِلَادٌ جِئْتُهَا حِينَ جِئْتُهَا بِهَا كُلُّ نِيرَانِ الْعَدَاوَةِ تَلْمَعُ فَقَاسَيْتُ مِنْهَا مَا عَلِمْتَ وَلَمْ أَزَلْ أُصَارِعُ حَتَّى كِدْتُ بِالْمَوْتِ أُصْرَعُ وَكَمْ أَرَجَفُوا مِنْ رَجْفَةٍ قَدْ سَمِعْتُهَا وَلَوْ كَانَ غَيْرِي طَارَ مِمَّا يُرَوَّعُ وَكُنْتُ إِذَا هَمُّوا بِإِحْدَى قَنَاتِهِمْ حَسَرْتُ لَهُمْ رَأْسِي وَلَا أَتَقَنَّعُ فَلَوْ لَمْ يَذُدْ عَنِّي صَنَادِيدُ مِنْهُمُ تُقَسِّمُ أَعْضَائِي ذِئَابٌ وَأَضْبُعُ قَالَ: فَكَتَبَ إِلَيْهِ عَبْدُ الْمَلِكِ أَنِ اعْمَلْ بِرَأْيِكَ. وَقَالَ التَّوْزِيُّ: عَنْ مُحَمَّدِ بْنِ الْمُسْتَوْرِدِ الْجُمَحِيِّ، قَالَ: أُتِيَ الْحَجَّاجُ بِسَارِقٍ، فَقَالَ لَهُ: لَقَدْ كُنْتَ غَنِيًّا أَنْ يَأْتِيَكَ الْحُكْمُ، فَيُبْطِلَ عَلَيْكَ عُضْوًا مِنْ أَعْضَائِكَ. فَقَالَ الرَّجُلُ: إِذَا قَلَّ ذَاتُ الْيَدِ سَخَتِ النَّفْسُ بِالْمَتَالِفِ. قَالَ: صَدَقْتَ، وَاللَّهِ لَوْ كَانَ حُسْنُ اعْتِذَارٍ يُبْطِلُ حَدًّا لَكُنْتُ لَهُ مُوضِعًا، يَا غُلَامُ، سَيْفٌ صَارِمٌ وَرَجُلٌ قَاطِعٌ. فَقَطَعَ يَدَهُ. وَقَالَ أَبُو بَكْرِ بْنِ مُجَاهِدٍ، بسنده عَنِ الْفَرَّاءِ قَالَ: تَغَدَّى الْحَجَّاجُ يَوْمًا مَعَ الْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ، فَلَمَّا انْقَضَى غَدَاؤُهُمَا دَعَاهُ الْوَلِيدُ إِلَى شُرْبِ النَّبِيذِ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، الْحَلَالُ مَا أَحْلَلْتَ، وَلَكِنِّي أَنْهَى عَنْهُ أَهْلَ عَمَلِي، وَأَكْرَهُ أَنْ أُخَالِفَ قَوْلَ الْعَبْدِ الصَّالِحِ: وَمَا أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَى مَا أَنْهَاكُمْ عَنْهُ. وَقَالَ عُمَرُ بْنُ شَبَّةَ، عَنْ أَشْيَاخِهِ، قَالَ: كَتَبَ عَبْدُ الْمَلِكِ إِلَى الْحَجَّاجِ يَعْتِبُ عَلَيْهِ فِي إِسْرَافِهِ فِي صَرْفِ الْأَمْوَالِ وَسَفْكِ الدِّمَاءِ، وَيَقُولُ لَهُ: إِنَّمَا الْمَالُ مَالُ اللَّهِ وَنَحْنُ خُزَّانُهُ، وَسِيَّانَ مَنْعُ حَقٍّ وَإِعْطَاءُ بَاطِلٍ. وَكَتَبَ فِي أَسْفَلِ الْكِتَابِ: إِذَا أَنْتَ لَمْ تَتْرُكْ أُمُورًا كَرِهْتَهَا وَتَطْلُبْ رِضَائِي فِي الَّذِي أَنَا طَالِبُهْ وَتَخْشَى الَّذِي يَخْشَاهُ مِثْلُكَ هَارِبًا إِلَى اللَّهِ مِنْهُ ضَيَّعَ الدُّرَّ جَالِبُهْ فَإِنْ تَرَ مِنِّي غَفْلَةً قُرَشِيَّةً فَيَا رُبَّمَا قَدْ غَصَّ بِالْمَاءِ شَارِبُهْ وَإِنْ تَرَ مِنِّي وَثْبَةً أُمَوِيَّةً فَهَذَا وَهَذَا كُلُّهُ أَنَا صَاحِبُهْ فَلَا تَعْدُ مَا يَأْتِيكَ مِنِّي فَإِنْ تَعُدْ تَقُمْ فَاعْلَمَنْ يَوْمًا عَلَيْكَ نَوَادِبُهْ فَلَمَّا قَرَأَهُ الْحَجَّاجُ كَتَبَ: أَمَّا بَعْدُ فَقَدْ جَاءَنِي كِتَابُ أَمِيرِ الْمُؤْمِنِينَ، يَذْكُرُ فِيهِ سَرَفِي فِي الْأَمْوَالِ وَالدِّمَاءِ، فَوَاللَّهِ مَا بَالَغْتُ فِي عُقُوبَةِ أَهْلِ الْمَعْصِيَةِ وَلَا قَضَيْتُ حَقَّ أَهْلِ الطَّاعَةِ، فَإِنْ كَانَ ذَلِكَ سَرَفًا فَلْيُحِدَّ لِي أَمِيرُ الْمُؤْمِنِينَ حَدًّا أَنْتَهِي إِلَيْهِ، وَلَا أَتَجَاوَزُهُ. وَكَتَبَ فِي أَسْفَلِ الْكِتَابِ: إِذَا أَنَا لَمْ أَطْلُبْ رِضَاكَ وَأَتَّقِي أَذَاكَ فَيَوْمِي لَا تَوَارَتْ كَوَاكِبُهْ إِذَا قَارَفَ الْحَجَّاجُ فِيكَ خَطِيئَةً فَقَامَتْ عَلَيْهِ فِي الصَّبَاحِ نَوَادِبُهْ أُسَالِمُ مَنْ سَالَمْتَ مِنْ ذِي هَوَادَةٍ وَمَنْ لَمْ تُسَالِمْهُ فَإِنِّي مُحَارِبُهْ إِذَا أَنَا لَمْ أُدْنِ الشَّفِيقَ لِنُصْحِهِ وَأُقْصِ الَّذِي تَسْرِي إِلَيَّ عَقَارِبُهْ فَمَنْ يَتَّقِي يَوْمِي وَيَرْجُو إذًا غَدِي عَلَى مَا أَرَى وَالدَّهْرُ جَمٌّ عَجَائِبُهْ وَعَنِ الشَّافِعِيِّ أَنَّهُ قَالَ: قَالَ الْوَلِيدُ بْنُ عَبْدِ الْمَلِكِ لِلْغَازِ بْنِ رَبِيعَةَ أَنْ يَسْأَلَ الْحَجَّاجَ فِيمَا بَيْنَهُ وَبَيْنَهُ; هَلْ يَجِدُ فِي نَفْسِهِ مِمَّا أَصَابَ مِنَ الدِّمَاءِ شَيْئًا؟ فَسَأَلَهُ كَمَا أَمَرَهُ، فَقَالَ: وَاللَّهِ مَا أُحِبُّ أَنَّ لِي لُبْنَانَ أَوْ سَنِيرًا ذَهَبًا أُنْفِقُهُ فِي سَبِيلِ اللَّهِ مَكَانَ مَا أَبْلَانِي اللَّهُ مِنَ الطَّاعَةِ.
✧ Al-Qāḍī al-Muʿāfā b. Zakariyyā said with his chain of transmission from ʿĀṣim, who said: Al-Ḥajjāj addressed the people of Iraq after Dayr al-Jamājim and said: O people of Iraq, Satan has taken up residence within you and mingled with your flesh, blood, nerves, ears, and limbs, then reached into your ear canals, brains, bodies, and souls. Then he rose and nested, then laid eggs and hatched, then crawled and walked. He has filled you with hypocrisy and dissension and made discord your mark. You have taken him as a guide to follow, a leader to obey, and a counselor to consult and seek orders from. How then can experience benefit you, or can clarity benefit you? Are you not my companions at al-Ahwāz when you plotted treachery and resolved upon disbelief, and thought that Allah would forsake His religion and His caliphate? While I was watching you with my eye, you were slipping away stealthily and fleeing swiftly. The Day of al-Zāwiyah—and what a day was the Day of al-Zāwiyah! It was among the manifestations of your failure, your disputes, your mutual desertion, Allah's disavowal of you, and the turning back of your hearts. When you fled like stray camels, yearning toward their homelands, no man asked about his brother, and no elder turned to his sons, when the weapons bit you and the spears goaded you. The Day of Dayr al-Jamājim—and what a day was the Day of Dayr al-Jamājim! There the battles and the great slaughters took place, with a striking that tore heads from their resting place and made a close friend forget his close friend. O people of Iraq, O people of disbelief after acts of wickedness, treachery after deception, and one leap after another! If we send you to your frontiers, you steal and betray; if you are secure, you spread rumors; if you fear, you become hypocrites. You do not remember a blessing nor show gratitude for a kindness. Has a breaker of covenants sought to incite you, or a misguided one sought to lead you astray, or a disobedient one sought to rescue you, or an oppressor sought your aid, or a rebel sought your support, without you answering his call, responding to his cry, and rushing to him light and heavy, as horsemen and foot soldiers? O people of Iraq, has any rabble-rouser stirred or any croaker croaked or any bellower bellowed without you becoming his followers and supporters? O people of Iraq, have not the admonitions benefited you? Have not the calamities restrained you? Has not Allah made His tread heavy upon you, made you taste the heat of His sword and the painful might of His exemplary punishments? Then he turned to the people of Syria and said: O people of Syria, I am to you only like the male ostrich that strikes with its feet defending its chicks: it drives away filth from them, keeps stones away, shelters them from rain, protects them from mist, and guards them from flies. O people of Syria, you are the shield and the cloak; you are the sheet and the sandal; you are the allies and the supporters, the undergarment and the outer garment. Through you the pledge of allegiance and the protected domain are defended; through you the battalions of enemies are struck and those who oppose and turn away are routed. Ibn Abī al-Dunyā said with his chain of transmission from Abū Bakr al-Taymī, who said: Al-Ḥajjāj used to say in his sermon—and he was eloquent: Allah created Adam and his offspring from the earth and made them walk upon its surface. They ate its fruits and drank its rivers and tore it apart with spades and iron tools. Then Allah gave the earth its turn over them and returned them to it. It ate their flesh as they ate its fruits, drank their blood as they drank its rivers, cut them apart within its interior, and scattered their limbs as they had torn it apart with spades and iron tools. Among what more than one narrator related from al-Ḥajjāj is that he said in his sermon of admonitions: O man—and all of you are that man—a man who bridled his own self and reined it, leading it by its halter to obedience to Allah, restraining it by its reins from disobeying Allah. May Allah have mercy on a man who turned his self back, a man who accused his self, a man who took his self as his enemy, a man who called his self to account before the accounting was for another, a man who looked at his scale, a man who looked at his reckoning, a man who weighed his deeds, a man who reflected on what he would read tomorrow in his scroll and see in his scale, and who had within his heart a restrainer and over his concern a commander. A man who took hold of the rein of his action as he takes hold of the rein of his camel: if it led him to obedience to Allah he followed it, and if it led him to disobedience to Allah he restrained it. A man who comprehended Allah's command concerning him, a man who awoke and fully awoke, and hated disobedience and hypocrisy, and was full of longing for what is with Allah. And he kept saying, "A man, a man," until Mālik b. Dīnār wept. Al-Madāʾinī said with his chain of transmission from al-Shaʿbī, who said: I heard al-Ḥajjāj speak words that no one had preceded him in. He said: To proceed: Allah, exalted is He, decreed extinction for this world and permanence for the Hereafter. There is no extinction for what has been decreed permanence, and no permanence for what has been decreed extinction. Let not the present of this world delude you from the absent Hereafter. Overpower long hope with the shortness of life's term. Al-Madāʾinī said with his chain of transmission from al-Ḥasan al-Baṣrī, who said: A word I heard from al-Ḥajjāj wounded me. I heard him say upon that pulpit: A man from whose life an hour passes in other than what he was created for is worthy that his regret should last until the Day of Resurrection. Sharīk al-Qāḍī said, from ʿAbd al-Malik b. ʿUmayr, who said: One day al-Ḥajjāj said: Whoever has rendered a service, we shall give him according to its measure. A man stood up and said: Give me, for I killed al-Ḥusayn. He said: And how did you kill him? He said: I thrust him with the spear with a mighty thrust and hacked him with the sword with a mighty hack, and I shared with no one in killing him. He said: Go, for by Allah, you and he shall not be gathered in one place. And he gave him nothing. Occasions of al-Ḥajjāj b. Yūsuf al-Thaqafī. Al-Haytham b. ʿAdī said: A man came to al-Ḥajjāj and said: My brother went out with Ibn al-Ashʿath, so my name was struck from the register and I was denied the stipend, and my house has been demolished. Al-Ḥajjāj said: Have you not heard the poet's saying: The one who wrongs you is he who commits wrong, and sometimes the resting places of the mangy infect the healthy. And many a one is seized for the sin of his near one, while the guilty perpetrator of the sin escapes. The man said: O emir, I have heard Allah say other than this, and Allah's word is truer than this. He said: And what did He say? He said: They said, "O ʿAzīz, indeed he has a father, an old man, so take one of us in his place; indeed we see you among the doers of good." He said, "Allah forbid that we should take anyone but him with whom we found our property; indeed then we would be wrongdoers" [Yūsuf: 78, 79]. He said: O boy, restore his name to the register, rebuild his house, give him his stipend, and order a crier to proclaim: Allah has spoken truth and the poet has lied. Al-Haytham b. ʿAdī said, from Ibn ʿAyyāsh: ʿAbd al-Malik wrote to al-Ḥajjāj: Send me the head of Aslam b. ʿAbd al-Bakrī, because of what has reached me about him. Al-Ḥajjāj brought him and said: O emir, you are the one present and the Commander of the Faithful is absent. Allah, exalted is He, said: "O you who believe, if a transgressor comes to you with news, verify it, lest you harm a people in ignorance and become, over what you have done, regretful" [al-Ḥujurāt: 6]. What has reached him about me is false, and I support twenty-four women who have no earner but me, and they are at the door. Al-Ḥajjāj ordered that they be brought in. When they came, one said: I am his maternal aunt. Another: I am his paternal aunt. Another: I am his sister. Another: I am his daughter. Another: I am his wife. A young girl, over eight and under ten, stepped forward to him. Al-Ḥajjāj said to her: Who are you? She said: I am his daughter. Then she said: May Allah keep the emir righteous, and she knelt on her knees and said: O Ḥajjāj, you did not witness the standing of his daughters and his paternal aunts, wailing over him the whole night. O Ḥajjāj, how many will you kill by him if you kill him? Eight and ten and two and four. O Ḥajjāj, who is this who will take his place over us? So wait before adding us to abasement. O Ḥajjāj, either show us a kindness, or kill us all together. He said: Al-Ḥajjāj wept and said: By Allah, I will not aid against you, nor will I increase you in abasement. Then he wrote to ʿAbd al-Malik with what the man said and what this daughter of his said. ʿAbd al-Malik wrote to al-Ḥajjāj commanding him to release him and to treat him well with gifts, and to be kind to this girl and to look after her at all times. It was said: One day al-Ḥajjāj gave a sermon and said: O people, patience in abstaining from Allah's prohibitions is easier than patience upon Allah's punishment. A man stood up to him and said: Woe to you, O Ḥajjāj! How brazen your face and how little your modesty! You do what you do and yet say such words? May you fail and may your striving go astray. He said to the guards: Seize him. When he finished his sermon, he said to him: What emboldened you against me? He said: Woe to you, O Ḥajjāj! You are bold against Allah, and I should not be bold against you? Who are you that I should not be bold against you, when you are bold against Allah, Lord of the worlds? He said: Let him go. So he was released. Al-Madāʾinī said: Two prisoners from the companions of Ibn al-Ashʿath were brought to al-Ḥajjāj. He ordered them to be killed. One of them said: I have a favor owed to you. He said: And what is it? He said: One day Ibn al-Ashʿath mentioned your mother, and I refuted him. He said: And who will testify for you? He said: This companion of mine. He asked him, and he said: Yes. He said: What prevented you from doing as he did? He said: Hatred of you. He said: Release this one for his truthfulness, and this one for his deed. So they released both of them. Al-Wāqidī related that al-Ḥajjāj proclaimed in the city: Whoever leaves his house after the last evening prayer will be killed. One night a man was brought to him. He said: What brought you out of your house at this hour after you had heard the crier? He said: By Allah, I will not lie to the emir. My mother is ill and dying, and I have been with her for three days. At this hour she regained consciousness and said: O my son, I adjure you by my right upon you to go to your family and children, for they are distressed by your absence from them. So I left her, and the night patrol seized me and brought me to you. Al-Ḥajjāj said: We forbid you and you disobey us. Then he ordered and his neck was struck. He said: Then another was brought. Al-Ḥajjāj said to him: What brought you out at this hour? He said: By Allah, I will not lie to you. A man had money owed by me, and he made me sit at his door and kept me there, saying: I will not part from you except with my due. At this hour he went into his house and locked his door, leaving me at his door. Then your patrol came and seized me and brought me to you. Al-Ḥajjāj said: Strike his neck. He said: Then another was brought. He said to him: What brought you out at this hour? He said: I was drinking with a group, and when I became drunk I left them not knowing what I was doing, and they seized me and brought me to you. Al-Ḥajjāj said to a man who was with him: I think he is truthful. Then he said: Let him go. So they let him go. Muḥammad b. Ziyād b. al-Aʿrābī mentioned, according to what reached him, that there was a man from Banū Ḥanīfah called Jaḥdar b. Mālik. He was a bold raider in the land of al-Yamāmah. Al-Ḥajjāj sent to his deputy there rebuking and blaming him for failing to seize him. The deputy kept pursuing him until he captured him and sent him to al-Ḥajjāj. Al-Ḥajjāj said to him: What drove you to what you used to do? He said: Boldness of heart, harshness of the ruler, and the misfortune of time. If the emir tested me, he would find me among the righteous helpers and the brave horsemen, and he would find me among the most upright of his subjects. For I have never met a horseman but I felt able to overpower him. Al-Ḥajjāj said to him: We shall cast you into an enclosure containing a fierce lion. If it kills you, it will spare us your trouble; if you kill it, we shall set you free. Then he put him in prison, bound in chains, with his right hand shackled to his neck. Al-Ḥajjāj wrote to his deputy in Kaskar to send him a huge fierce lion. This Jaḥdar, in his prison, composed verses grieving for his wife Sulaymā, Umm ʿAmr, saying among them: Does not the night bring Umm ʿAmr and us together? For that is our nearness. Yes, and we see the crescent as she sees it, and daylight rises upon her as it rises upon me. When you two pass the palm groves of Ḥajr and the valleys of al-Yamāmah, then lament me. And say: Jaḥdar has become a hostage, fearing the blow of a polished Yemeni blade. When the lion arrived to al-Ḥajjāj, he ordered it starved for three days, then it was brought out into an enclosure—that is, a garden—and he ordered Jaḥdar brought out in his chains, his right hand shackled as it was, and he was given a sword in his left hand. He was left between himself and the lion. Al-Ḥajjāj and his companions sat in a lookout. Jaḥdar advanced toward the lion, saying: A lion and a lion in a narrow field, each possessing pride and discernment, and strength in himself and daring. If Allah lifts the veil of doubt, he is more worthy of a place to be left. When the lion saw him, it roared a mighty roar, stretched itself, and advanced toward him. When it was within a spear's length, the lion leaped at Jaḥdar with a violent leap. Jaḥdar met it with the sword and struck it a blow until the sword's point reached its throat. The lion fell as if it were a tent knocked down by the wind, from the force of the blow. Jaḥdar fell from the violence of the lion's leap and the weight of the chains upon him. Al-Ḥajjāj shouted "Allāhu akbar" and his companions shouted "Allāhu akbar." Jaḥdar began to say: O Jaml, if you had seen my ordeal on a day of dark horror and dust, my advancing to the lion, dragging my shackles, to fight him in the thicket, with rough paws, as if his fangs were blue pickaxes or like pieces of glass, rising with two eyes in which you would reckon a flame, or rather the gleam of a lamp, and as if a mottled cloak were sewn upon him, or rags of silk brocade, you would know that I am a protector, noble, from the stock of peoples of towers. Then he turned to al-Ḥajjāj and said: The women know that I do not turn back when they do not trust in the jealousy of husbands. And I knew that if I disliked fighting him, I would not escape al-Ḥajjāj. Then al-Ḥajjāj gave him the choice: if he wished he could stay with him, and if he wished he could go to his land. He chose to stay with al-Ḥajjāj, so he gave him a fine reward and gave him wealth. Al-Ḥajjāj, despite his eloquence and rhetoric, made grammatical errors in some words of the Qur'an which Yaḥyā b. Yaʿmur noted. Among them was that he would change the kasrah form "in" to the fatḥah form "an" and vice versa. He used to recite: "Say: If your fathers and your sons..." up to "...more beloved to you" [al-Tawbah: 24], and he would recite it with "aḥabba" in the nominative case. One day he denied that al-Ḥusayn was from the progeny of the Messenger of God ﷺ because he was the son of his daughter. Yaḥyā b. Yaʿmur said to him: “You have lied.” Al-Ḥajjāj said: “You must bring me clear proof from the Book of God for what you said, or I will strike your neck.” He said: “God said: ‘And from his progeny Dāwūd and Sulaymān’ up to His saying: ‘and Zakariyyā and Yaḥyā and ʿĪsā’ (al-Anʿām: 84, 85). Thus ʿĪsā is from the progeny of Ibrāhīm, while he is only attributed to his mother Maryam, and al-Ḥusayn is the son of the daughter of the Messenger of God ﷺ.” Al-Ḥajjāj said: “You have spoken the truth,” and he exiled him to Khurāsān. Al-Aṣmaʿī and others said: ʿAbd al-Malik wrote to al-Ḥajjāj asking him about yesterday, today, and tomorrow. He said to the messenger: “Was Khuwaylid b. Yazīd b. Muʿāwiyah with him?” He replied: “Yes.” So al-Ḥajjāj wrote to ʿAbd al-Malik: “As for yesterday, it is a appointed term; as for today, it is action; and as for tomorrow, it is hope.” Al-Ḥajjāj's expansion of the stipends to the people of Iraq after his killing of Ibn al-Ashʿath. Ibn Durayd said, on the authority of Abū Ḥātim al-Sijistānī, on the authority of Abū ʿUbaydah Maʿmar b. al-Muthannā, who said: When al-Ḥajjāj killed Ibn al-Ashʿath and Iraq became clear for him, he expanded the stipends to the people. ʿAbd al-Malik wrote to him: “Now then, the Commander of the Faithful has learned that you spend in a day what the Commander of the Faithful does not spend in a week, and you spend in a week what the Commander of the Faithful does not spend in a month.” Then he said, reciting: You must fear God in every matter, and be humble and fearful of God's threat. Preserve the land tax of the Muslims and their fayʾ, and be for them a fortress to protect and defend. Al-Ḥajjāj wrote to him: By my life, the messenger has come with your letter, sheets that are dictated, then folded and sealed. A letter came to me containing softness and harshness, and I was reminded; and reminding benefits the one of understanding. Many matters used to afflict me, so I would give a little or be indisposed at times and then withhold. If I were a whip of punishment upon them, and there was no hope in me for benefits, Would the people be pleased with that or displeased? Would I be praised among them or blamed and rebuked? There were lands I came to when I came to them, in which all the fires of enmity were flashing. I endured from them what you know, and I did not cease to wrestle until I almost fell dead. How many tremors did they cause that I heard, and had it been other than me he would have flown from what frightens. And when they intended one of their spears, I bared my head to them and did not veil myself. Had not chiefs among them defended me, my limbs would have been divided among wolves and hyenas. He said: Then ʿAbd al-Malik wrote to him: “Act according to your own judgment.” Al-Tawwazī said, on the authority of Muḥammad b. al-Mustawrid al-Jumaḥī, who said: A thief was brought to al-Ḥajjāj. He said to him: “You were rich enough that the judgment should not come to you and nullify a limb of your limbs.” The man said: “When the hand's possessions become few, the soul is generous with perils.” He said: “You have spoken the truth. By God, if a good excuse could nullify a punishment, I would be one to apply it. Boy, a sharp sword and a cutting man.” So he cut off his hand. Abū Bakr b. Mujāhid said, with his chain of transmission on the authority of al-Farrāʾ, who said: One day al-Ḥajjāj had lunch with al-Walīd b. ʿAbd al-Malik. When their lunch was finished, al-Walīd invited him to drink nabīdh. He said: “O Commander of the Faithful, the lawful is what you have made lawful, but I forbid it to the people of my province, and I dislike to contradict the saying of the righteous servant: ‘And I do not wish to differ from you in that which I forbid you’.” ʿUmar b. Shabbah said, on the authority of his elders, who said: ʿAbd al-Malik wrote to al-Ḥajjāj reproaching him for his extravagance in spending wealth and shedding blood, saying to him: “Wealth is only the wealth of God, and we are its treasurers. Withholding a right and giving falsely are equal.” He wrote at the bottom of the letter: If you do not abandon matters that you disliked, and seek my pleasure in that which I demand, And fear what one like you fears, fleeing to God from it, the importer of pearls wastes them. If you see from me a Qurayshī heedlessness, then many a drinker has choked on water. And if you see from me an Umayyad leap, then this and that, all of it, I am its master. Do not transgress what comes to you from me, for if you transgress, women will wail over you one day. When al-Ḥajjāj read it, he wrote: “Now then, the letter of the Commander of the Faithful has come to me, in which he mentions my extravagance in wealth and blood. By God, I have not exaggerated in punishing the people of disobedience, nor have I fulfilled the right of the people of obedience. If that is extravagance, then let the Commander of the Faithful set for me a limit to which I will stop and not exceed.” He wrote at the bottom of the letter: If I do not seek your pleasure and guard against your harm, then my day's stars will not set. If al-Ḥajjāj commits a sin regarding you, then wailing women will rise over him in the morning. I make peace with whom you make peace, among those of mildness, and whoever you do not make peace with, I am at war with him. If I do not bring close the sincere advisor for his counsel, and drive away the one whose scorpions creep toward me, Then who will fear my day and hope for my tomorrow, according to what I see, while time has many wonders. And from al-Shāfiʿī that he said: Al-Walīd b. ʿAbd al-Malik said to al-Ghāz b. Rabīʿah to ask al-Ḥajjāj privately: Does he find in himself anything concerning the blood he has shed? He asked him as he was ordered, and he said: “By God, I would not love to have Lubnān or Sanīr as gold to spend in the path of God in place of what God has bestowed upon me of obedience.”
Tarikh (al-Tabari) 2397No grade recorded
فِيمَا رُوِيَ عَنْهُ مِنَ الْكَلِمَاتِ النَّاقِصَةِ وَالْجَرَاءَةِ الْبَالِغَةِ قَالَ أَبُو دَاوُدَ: بسنده عَنْ عَاصِمٍ قَالَ: سَمِعْتُ الْحَجَّاجَ، وَهُوَ عَلَى الْمِنْبَرِ يَقُولُ: اتَّقَوْا اللَّهَ مَا اسْتَطَعْتُمْ لَيْسَ فِيهَا مَثْنَوِيَّةٌ وَاسْمَعُوا وَأَطِيعُوا لَيْسَ فِيهَا مَثْنَوِيَّةٌ لِأَمِيرِ الْمُؤْمِنِينَ عَبْدِ الْمَلِكِ، وَاللَّهِ لَوْ أَمَرْتُ النَّاسَ أَنْ يَخْرُجُوا مِنْ بَابِ الْمَسْجِدِ فَخَرَجُوا مِنْ بَابٍ آخَرَ لَحَلَّتْ لِي دِمَاؤُهُمْ وَأَمْوَالُهُمْ، وَاللَّهِ لَوْ أَخَذْتُ رَبِيعَةَ بِمُضَرَ لَكَانَ ذَلِكَ لِي مِنَ اللَّهِ حَلَالًا، وَمَا عَذِيرِي مِنْ عَبْدِ هُذَيْلٍ يَزْعُمُ أَنَّ قُرْآنَهُ مِنْ عِنْدِ اللَّهِ، وَاللَّهِ مَا هِيَ إِلَّا رَجَزٌ مِنْ رَجَزِ الْأَعْرَابِ مَا أَنْزَلَهَا اللَّهُ عَلَى نَبِيِّهِ ﷺ، وَعَذِيرِي مِنْ هَذِهِ الْحَمْرَاءِ، يَزْعُمُ أَحَدُهُمْ يَرْمِي بِالْحَجَرِ فَيَقُولُ: إِلَى أَنْ يَقَعَ الْحَجَرُ حَدَثَ أَمْرٌ. فَوَاللَّهِ لَأَدَعَنَّهُمْ كَالْأَمْسِ الدَّابِرِ. قَالَ: فَذَكَرْتُهُ لِلْأَعْمَشِ، فَقَالَ: وَأَنَا وَاللَّهِ سَمِعْتُهُ مِنْهُ. وَهَذَا مِنْ جَرَاءَةِ الْحَجَّاجِ - قَبَّحَهُ اللَّهُ - وَإِقْدَامِهِ عَلَى الْكَلَامِ السَّيِّئِ وَالدِّمَاءِ الْحَرَامِ. وَإِنَّمَا نَقَمَ عَلَى قِرَاءَةِ ابْنِ مَسْعُودٍ ؓ لِكَوْنِهِ خَالَفَ الْقِرَاءَةَ عَلَى الْمُصْحَفِ الْإِمَامِ، الَّذِي جَمَعَ النَّاسَ عَلَيْهِ عُثْمَانُ، وَالظَّاهِرُ أَنَّ ابْنَ مَسْعُودٍ رَجَعَ إِلَى قَوْلِ عُثْمَانَ وَمُوَافِقِيهِ، وَاللَّهُ أَعْلَمُ. سب الحجاج لعبد الله بن مسعود ؓ وَقَالَ عَلِيُّ بْنُ عَبْدِ اللَّهِ بْنِ مُبَشِّرٍ، بسنده عن الصَّلْتُ بْنُ دِينَارٍ، سَمِعْتُ الْحَجَّاجَ عَلَى مِنْبَرِ وَاسِطٍ يَقُولُ: عَبْدُ اللَّهِ بْنُ مَسْعُودٍ رَأْسُ الْمُنَافِقِينَ، لَوْ أَدْرَكْتُهُ لَأَسْقَيْتُ الْأَرْضَ مِنْ دَمِهِ. قَالَ: وَسَمِعْتُهُ عَلَى مِنْبَرِ وَاسِطٍ وَتَلَا هَذِهِ الْآيَةَ: وَهَبْ لِي مُلْكًا لَا يَنْبَغِي لِأَحَدٍ مِنْ بَعْدِي قَالَ: وَاللَّهِ إِنْ كَانَ سُلَيْمَانُ لَحَسُودًا. وَهَذِهِ جَرَاءَةٌ عَظِيمَةٌ تُفْضِي بِهِ إِلَى الْكُفْرِ، قَبَّحَهُ اللَّهُ وَأَخْزَاهُ، وَأَبْعَدَهُ وَأَقْصَاهُ. وَمِنِ الطَّامَّاتِ أَيْضًا مَا رَوَاهُ أَبُو دَاوُدَ، بسنده عَنِ الْمُغِيرَةِ، عَنْ بَزِيعِ بْنِ خَالِدٍ الضَّبِّيِّ، قَالَ: سَمِعْتُ الْحَجَّاجَ يَخْطُبُ، فَقَالَ فِي خُطْبَتِهِ: رَسُولُ أَحَدِكُمْ فِي حَاجَتِهِ أَكْرَمُ عَلَيْهِ أَمْ خَلِيفَتُهُ فِي أَهْلِهِ؟ فَقُلْتُ فِي نَفْسِي: لِلَّهِ عَلَيَّ أَنْ لَا أُصَلِّيَ خَلْفَكَ صَلَاةً أَبَدًا، وَإِنْ وَجَدْتُ قَوْمًا يُجَاهِدُونَكَ لَأُجَاهِدَنَّكَ مَعَهُمْ. زَادَ إِسْحَاقُ فِي حَدِيثِهِ: فَقَاتَلَ فِي الْجَمَاجِمِ حَتَّى قُتِلَ. فَإِنْ صَحَّ هَذَا عَنْهُ فَظَاهِرُهُ كُفْرٌ إِنْ أَرَادَ تَفْضِيلَ مَنْصِبَ الْخِلَافَةِ عَلَى الرِّسَالَةِ، أَوْ أَرَادَ أَنَّ الْخَلِيفَةَ مِنْ بَنِي أُمَيَّةَ أَفْضَلُ مِنَ الرَّسُولِ. وَقَالَ الْأَصْمَعِيُّ: بسنده قَالَ: خَطَبَ الْحَجَّاجُ يَوْمًا فَأَقْبَلَ عَنْ يَمِينِهِ فَقَالَ: أَلَا إِنَّ الْحَجَّاجَ كَافِرٌ، ثُمَّ أَطْرَقَ فَقَالَ: إِنَّ الْحَجَّاجَ كَافِرٌ. ثُمَّ أَطْرَقَ فَأَقْبَلَ عَنْ يَسَارِهِ فَقَالَ: أَلَا إِنَّ الْحَجَّاجَ كَافِرٌ. فَعَلَ ذَلِكَ مِرَارًا، ثُمَّ قَالَ: كَافِرٌ يَا أَهْلَ الْعِرَاقِ بِاللَّاتِ وَالْعُزَّى. وَقَالَ حَنْبَلُ بْنُ إِسْحَاقَ: بسنده عَنْ مَالِكِ بْنِ دِينَارٍ قَالَ: بَيْنَمَا الْحَجَّاجُ يَخْطُبُنَا يَوْمًا، إِذْ قَالَ: الْحَجَّاجُ كَافِرٌ. قُلْنَا: مَا لَهُ؟ أَيُّ شَيْءٍ يُرِيدُ؟ قَالَ: الْحَجَّاجُ كَافِرٌ بِيَوْمِ الْأَرْبِعَاءِ وَالْبَغْلَةِ الشَّهْبَاءِ. وَقَالَ الْأَصْمَعِيُّ: قَالَ عَبْدُ الْمَلِكِ يَوْمًا لِلْحَجَّاجِ: إِنَّهُ مَا مِنْ أَحَدٍ إِلَّا وَهُوَ يَعْرِفُ عَيْبَ نَفْسِهِ، فَصِفْ لِي عَيْبَ نَفْسِكَ. فَقَالَ: اعْفِنِي يَا أَمِيرَ الْمُؤْمِنِينَ. فَأَبَى، فَقَالَ: أَنَا لَجُوجٌ حَقُودٌ حَسُودٌ. فَقَالَ عَبْدُ الْمَلِكِ: مَا فِي الشَّيْطَانِ شَرٌّ مِمَّا ذَكَرْتَ. وَفِي رِوَايَةٍ أَنَّهُ قَالَ: إذًا بَيْنَكَ وَبَيْنَ إِبْلِيسَ نَسَبٌ. الحجاج كان نقمة على أهل العراق وَبِالْجُمْلَةِ فَقَدْ كَانَ الْحَجَّاجُ نِقْمَةً عَلَى أَهْلِ الْعِرَاقِ بِمَا سَلَفَ لَهُمْ مِنَ الذُّنُوبِ، وَالْخُرُوجِ عَلَى الْأَئِمَّةِ، وَخُذْلَانِهِمْ لَهُمْ، وَعِصْيَانِهِمْ وَمُخَالَفَتِهِمْ، وَالِافْتِيَاتِ عَلَيْهِمْ. قَالَ يَعْقُوبُ بْنُ سُفْيَانَ بسنده عَنْ شُرَيْحِ بْنِ عُبَيْدٍ، عَنْ مَنْ حَدَّثَهُ، قَالَ: جَاءَ رَجُلٌ إِلَى عُمَرَ بْنِ الْخَطَّابِ ؓ، فَأَخْبَرَهُ أَنَّ أَهْلَ الْعِرَاقِ حَصَبُوا أَمِيرَهُمْ فَخَرَجَ غَضْبَانَ، فَصَلَّى لَنَا صَلَاةً، فَسَهَا فِيهَا حَتَّى جَعَلَ النَّاسُ يَقُولُونَ: سُبْحَانَ اللَّهِ سُبْحَانَ اللَّهِ. فَلَمَّا سَلَّمَ أَقْبَلَ عَلَى النَّاسِ، فَقَالَ: مَنْ هَاهُنَا مِنْ أَهْلِ الشَّامِ؟ فَقَامَ رَجُلٌ، ثُمَّ قَامَ آخَرُ، ثُمَّ قُمْتُ أَنَا ثَالِثًا أَوْ رَابِعًا، فَقَالَ: يَا أَهْلَ الشَّامِ، اسْتَعِدُّوا لِأَهْلِ الْعِرَاقِ، فَإِنَّ الشَّيْطَانَ قَدْ بَاضَ فِيهِمْ وَفَرَّخَ، اللَّهُمَّ إِنَّهُمْ قَدْ لَبَسُوا عَلَيْهِمْ فَالْبِسْ عَلَيْهِمْ، وَعَجِّلْ عَلَيْهِمْ بِالْغُلَامِ الثَّقَفِيِّ، يَحْكُمُ فِيهِمْ بِحُكْمِ الْجَاهِلِيَّةِ، لَا يَقْبَلُ مِنْ مُحْسِنِهِمْ، وَلَا يَتَجَاوَزُ عَنْ مُسِيئِهِمْ. وَقَالَ عَبْدُ الرَّزَّاقِ بسنده عَنِ الْحَسَنِ قَالَ: قَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ اللَّهُمَّ كَمَا ائْتَمَنْتُهُمْ فَخَانُونِي وَنَصَحْتُ لَهُمْ فَغَشُّونِي، فَسَلِّطْ عَلَيْهِمْ فَتَى ثَقِيفٍ الذَّيَّالَ الْمَيَّالَ يَأْكُلُ خَضِرَتَهَا، وَيَلْبَسُ فَرْوَتَهَا، وَيَحْكُمُ فِيهَا بِحُكْمِ الْجَاهِلِيَّةِ. قَالَ: يَقُولُ الْحَسَنُ: وَمَا خُلِقَ الْحَجَّاجُ يَوْمَئِذٍ. وَرَوَاهُ مُعْتَمِرُ بْنُ سُلَيْمَانَ، بسنده عَنْ عَلِيٍّ أَنَّهُ قَالَ: الشَّابُّ الذَّيَّالُ أَمِيرُ الْمِصْرَيْنِ، يَلْبَسُ فَرْوَتَهَا، وَيَأْكُلُ خَضِرَتَهَا وَيَقْتُلُ أَشْرَافَ أَهْلِهَا، يَشْتَدُّ مِنْهُ الْفَرَقُ، وَيَكْثُرُ مِنْهُ الْأَرَقُ، وَيُسَلِّطُهُ اللَّهُ عَلَى شِيعَتِهِ. وَقَالَ الْحَافِظُ الْبَيْهَقِيُّ فِي " دَلَائِلِ النُّبُوَّةِ ": بسنده عن حَبِيبُ بْنُ أَبِي ثَابِتٍ، قَالَ: قَالَ عَلِيٌّ لِرَجُلٍ: لَا مِتَّ حَتَّى تُدْرِكَ فَتَى ثَقِيفٍ. قِيلَ لَهُ: يَا أَمِيرَ الْمُؤْمِنِينَ، وَمَا فَتَى ثَقِيفٍ؟ قَالَ: لَيُقَالَنَّ لَهُ يَوْمَ الْقِيَامَةِ: اكْفِنَا زَاوِيَةً مِنْ زَوَايَا جَهَنَّمَ. رَجُلٌ يَمْلِكُ عِشْرِينَ أَوْ بِضْعًا وَعِشْرِينَ - سَنَةً، لَا يَدَعُ لِلَّهِ مَعْصِيَةً إِلَّا ارْتَكَبَهَا، حَتَّى لَوْ لَمْ يَبْقَ إِلَّا مَعْصِيَةٌ وَاحِدَةٌ وَكَانَ بَيْنَهُ وَبَيْنَهَا بَابٌ مُغْلَقٌ لَكَسَرَهُ حَتَّى يَرْتَكِبَهَا، يَقْتُلُ بِمَنْ أَطَاعَهُ مَنْ عَصَاهُ. وَقَالَ الطَّبَرَانِيُّ، بسنده عَنْ أُمِّ حَكِيمٍ بِنْتِ عُمَرَ بْنِ سِنَانٍ الْجَدَلِيَّةِ قَالَتْ: اسْتَأْذَنَ الْأَشْعَثُ بْنُ قَيْسٍ عَلَى عَلِيٍّ فَرَدَّهُ قُنْبُرٌ فَأَدْمَى أَنْفَهُ، فَخَرَجَ عَلِيٌّ فَقَالَ: مَا لَكَ وَلَهُ يَا أَشْعَثُ؟ أَمَا وَاللَّهِ لَوْ بِعَبْدِ ثَقِيفٍ تَمَرَّسْتَ لَاقْشَعَرَّتْ شُعَيْرَاتُ اسْتِكَ. قِيلَ لَهُ: يَا أَمِيرَ الْمُؤْمِنِينَ، وَمَنْ عَبْدُ ثَقِيفٍ؟ قَالَ: غُلَامٌ يَلِيهِمْ لَا يُبْقِي أَهْلَ بَيْتٍ مِنَ الْعَرَبِ إِلَّا أَلْبَسَهُمْ ذُلًّا. قِيلَ: كَمْ يَمْلِكُ؟ قَالَ: عِشْرِينَ إِنْ بَلَغَ. وَقَالَ الْبَيْهَقِيُّ بسنده: قَالَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ لَوْ جَاءَتْ كُلُّ أُمَّةٍ بِخَبِيثِهَا وَجِئْنَا بِالْحَجَّاجِ لَغَلَبْنَاهُمْ. وَقَالَ أَبُو بَكْرِ بْنُ عَيَّاشٍ، عَنْ عَاصِمِ بْنِ أَبِي النُّجُودِ أَنَّهُ قَالَ: مَا بَقِيَتْ لِلَّهِ عَزَّ وَجَلَّ حُرْمَةٌ إِلَّا وَقَدِ ارْتَكَبَهَا الْحَجَّاجُ. وَأَمَّا الْمُبِيرُ فَهُوَ الْحَجَّاجُ بْنُ يُوسُفَ هَذَا، وَقَدْ كَانَ نَاصِبِيًّا يُبْغِضُ عَلِيًّا وَشِيعَتَهُ فِي هَوَى آلِ مَرْوَانَ بَنِي أُمَيَّةَ، وَكَانَ جَبَّارًا عَنِيدًا مِقْدَامًا عَلَى سَفْكِ الدِّمَاءِ بِأَدْنَى شُبْهَةٍ. وَقَدْ رُوِيَ عَنْهُ أَلْفَاظٌ بَشِعَةٌ شَنِيعَةٌ ظَاهِرُهَا الْكُفْرُ كَمَا قَدَّمْنَا، فَإِنْ كَانَ قَدْ تَابَ مِنْهَا وَأَقْلَعَ عَنْهَا، وَإِلَّا فَهُوَ بَاقٍ فِي عُهْدَتِهَا، وَلَكِنْ قَدْ يُخْشَى أَنَّهَا رُوِيَتْ عَنْهُ بِنَوْعٍ مِنْ زِيَادَةٍ عَلَيْهِ; فَإِنَّ الشِّيعَةَ كَانُوا يُبْغِضُونَهُ جِدًّا لِوُجُوهٍ، وَرُبَّمَا حَرَّفُوا عَلَيْهِ بَعْضَ الْكَلِمِ، وَزَادُوا فِيمَا يَحْكُونَهُ عَنْهُ بَشَاعَاتٍ وَشَنَاعَاتٍ. وَقَدْ رُوِّينَا عَنْهُ، أَنَّهُ كَانَ يَتَدَيَّنُ بِتَرْكِ الْمُسْكِرِ، وَكَانَ يُكْثِرُ تِلَاوَةَ الْقُرْآنِ، وَيَتَجَنَّبُ الْمَحَارِمَ، وَلَمْ يَشْتَهِرْ عَنْهُ شَيْءٌ مِنَ التَّلَطُّخِ بِالْفُرُوجِ، وَإِنْ كَانَ مُتَسَرِّعًا فِي سَفْكِ الدِّمَاءِ. فَاللَّهُ تَعَالَى أَعْلَمُ بِالصَّوَابِ وَحَقَائِقِ الْأُمُورِ وَسَائِرِهَا، وَخَفِيَّاتِ الصُّدُورِ وَضَمَائِرِهَا. تطاول الحجاج بن يوسف على أنس بن مالك ؓ وَقَالَ الْمُعَافَى بْنُ زَكَرِيَّا الْجُرَيْرِيُّ الْمَعْرُوفُ بِابْنِ طَرَارَا الْبَغْدَادِيُّ: بسنده قَالَ: دَخَلَ أَنَسُ بْنُ مَالِكٍ عَلَى الْحَجَّاجِ بْنِ يُوسُفَ، فَلَمَّا وَقَفَ بَيْنَ يَدَيْهِ سَلَّمَ عَلَيْهِ فَقَالَ لَهُ: إِيهٍ إِيهٍ يَا أُنَيْسُ، يَوْمٌ لَكَ مَعَ عَلِيٍّ، وَيَوْمٌ لَكَ مَعَ ابْنِ الزُّبَيْرِ، وَيَوْمٌ لَكَ مَعَ ابْنِ الْأَشْعَثِ، وَاللَّهِ لَأَسْتَأْصِلَنَّكَ كَمَا تُسْتَأْصَلُ الشَّأْفَةُ، وَلَأَدْمَغَنَّكَ كَمَا تُدْمَغُ الصَّمْغَةُ. فَقَالَ أَنَسٌ: إِيَّايَ يَعْنِي الْأَمِيرُ أَصْلَحَهُ اللَّهُ؟ قَالَ: إِيَّاكَ، سَكَّ اللَّهُ سَمْعَكَ. قَالَ أَنَسٌ: إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ، وَاللَّهِ لَوْلَا الصِّبْيَةُ الصِّغَارُ مَا بَالَيْتُ أَيَّ قِتْلَةٍ قُتِلْتُ، وَلَا أَيَّ مِيتَةٍ مِتُّ. ثُمَّ خَرَجَ مِنْ عِنْدِ الْحَجَّاجِ فَكَتَبَ إِلَى عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ يُخْبِرُهُ بِمَا قَالَ لَهُ الْحَجَّاجُ، فَلَمَّا قَرَأَ عَبْدُ الْمَلِكِ كِتَابَ أَنَسٍ اسْتَشَاطَ غَضَبًا، وَصَفَّقَ عَجَبًا، وَتَعَاظَمَ ذَلِكَ مِنَ الْحَجَّاجِ، وَكَانَ كِتَابُ أَنَسٍ إِلَى عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، إِلَى عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ أَمِيرِ الْمُؤْمِنِينَ، مِنْ أَنَسِ بْنِ مَالِكٍ، أَمَّا بَعْدُ; فَإِنَّ الْحَجَّاجَ قَالَ لِي هُجْرًا، وَأَسْمَعَنِي نُكْرًا، وَلَمْ أَكُنْ لِذَلِكَ أَهْلًا، فَخُذْ لِي عَلَى يَدَيْهِ، فَإِنِّي أَمُتُّ بِخِدْمَتِي رَسُولَ اللَّهِ ﷺ وَصُحْبَتِي إِيَّاهُ، وَالسَّلَامُ عَلَيْكَ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ. فَبَعَثَ عَبْدُ الْمَلِكِ إِلَى إِسْمَاعِيلَ بْنِ عُبَيْدِ اللَّهِ بْنِ أَبِي الْمُهَاجِرِ وَكَانَ مُصَادِقًا لِلْحَجَّاجِ فَقَالَ لَهُ: دُونَكَ كِتَابَيَّ هَذَيْنِ فَخُذْهُمَا، وَارْكَبِ الْبَرِيدَ إِلَى الْعِرَاقِ، وَابْدَأْ بِأَنَسِ بْنِ مَالِكٍ صَاحِبِ رَسُولِ اللَّهِ ﷺ، فَادْفَعْ كِتَابِي إِلَيْهِ، وَأَبْلِغْهُ مِنِّي السَّلَامَ، وَقُلْ لَهُ: يَا أَبَا حَمْزَةَ، قَدْ كَتَبْتُ إِلَى الْحَجَّاجِ الْمَلْعُونِ كِتَابًا، إِذَا قَرَأَهُ كَانَ أَطْوَعَ لَكَ مِنْ أَمَتِكَ. وَكَانَ كِتَابُ عَبْدِ الْمَلِكِ إِلَى أَنَسِ بْنِ مَالِكٍ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، مِنْ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ، إِلَى أَنَسِ بْنِ مَالِكٍ خَادِمِ رَسُولِ اللَّهِ ﷺ، أَمَّا بَعْدُ; فَقَدْ قَرَأْتُ كِتَابَكَ، وَفَهِمْتُ مَا ذَكَرْتَ مِنْ شِكَايَتِكَ الْحَجَّاجَ، وَمَا سَلَّطْتُهُ عَلَيْكَ، وَلَا أَمَرْتُهُ بِالْإِسَاءَةِ إِلَيْكَ، فَإِنْ عَادَ لِمِثْلِهَا اكْتُبْ إِلَيَّ بِذَلِكَ أُنْزِلْ بِهِ عُقُوبَتِي، وَتَحْسُنْ لَكَ مَعُونَتِي، وَالسَّلَامُ. فَلَمَّا قَرَأَ أَنَسٌ كِتَابَهُ وَأُخْبِرَ بِرِسَالَتِهِ قَالَ: جَزَى اللَّهُ أَمِيرَ الْمُؤْمِنِينَ عَنِّي خَيْرًا، وَعَافَاهُ وَكَفَاهُ، وَكَافَأَهُ بِالْجَنَّةِ، فَهَذَا كَانَ ظَنِّي بِهِ وَالرَّجَاءَ مِنْهُ. فَقَالَ إِسْمَاعِيلُ بْنُ عُبَيْدِ اللَّهِ لِأَنَسٍ: يَا أَبَا حَمْزَةَ، إِنَّ الْحَجَّاجَ عَامِلُ أَمِيرِ الْمُؤْمِنِينَ، وَلَيْسَ بِكَ عَنْهُ غِنًى، وَلَا بِأَهْلِ بَيْتِكَ، وَلَوْ جُعِلَ لَكَ فِي جَامِعَةٍ ثُمَّ دُفِعَ إِلَيْكَ لَقَدَرَ أَنْ يَضُرَّ وَيَنْفَعَ، فَقَارِبْهُ وَدَارِهِ; تَعِشْ مَعَهُ بِخَيْرٍ وَسَلَامٍ. فَقَالَ أَنَسٌ: أَفْعَلُ إِنْ شَاءَ اللَّهُ. ثُمَّ خَرَجَ إِسْمَاعِيلُ مِنْ عِنْدِهِ فَدَخَلَ عَلَى الْحَجَّاجِ، فَلَمَّا رَآهُ الْحَجَّاجُ قَالَ: مَرْحَبًا بِرَجُلٍ أُحِبُّهُ وَكُنْتُ أُحِبُّ لِقَاءَهُ. فَقَالَ إِسْمَاعِيلُ: أَنَا وَاللَّهِ كُنْتُ أُحِبُّ لِقَاءَكَ فِي غَيْرِ مَا أَتَيْتُكَ بِهِ. فَتَغَيَّرَ لَوْنُ الْحَجَّاجِ، وَقَالَ: مَا أَتَيْتَنِي بِهِ؟ قَالَ: فَارَقْتُ أَمِيرَ الْمُؤْمِنِينَ وَهُوَ أَشَدُّ النَّاسِ عَلَيْكَ غَضَبًا، وَمِنْكَ بُعْدًا. قَالَ: فَاسْتَوَى الْحَجَّاجُ جَالِسًا مَرْعُوبًا فَرَمَى إِلَيْهِ إِسْمَاعِيلُ بِالطُّومَارِ، فَجَعَلَ الْحَجَّاجُ يَنْظُرُ فِيهِ مَرَّةً وَيَعْرَقُ، وَيَنْظُرُ إِلَى إِسْمَاعِيلَ أُخْرَى، فَلَمَّا نَقَضَهُ قَالَ: قُمْ بِنَا إِلَى أَبِي حَمْزَةَ نَعْتَذِرُ إِلَيْهِ وَنَتَرَضَّاهُ. فَقَالَ لَهُ إِسْمَاعِيلُ: لَا تَعْجَلْ. فَقَالَ: كَيْفَ لَا أَعْجَلُ، وَقَدْ أَتَيْتَنِي بِآبِدَةٍ؟ وَكَانَ فِي الطُّومَارِ: إِلَى الْحَجَّاجِ بْنِ يُوسُفَ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، مِنْ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ أَمِيرِ الْمُؤْمِنِينَ إِلَى الْحَجَّاجِ بْنِ يُوسُفَ، أَمَّا بَعْدُ; فَإِنَّكَ عَبْدٌ طَمَتْ بِكَ الْأُمُورُ فَسَمَوْتَ فِيهَا، وَعَدَوْتَ طَوْرَكَ، وَجَاوَزْتَ قَدْرَكَ، وَرَكِبْتَ دَاهِيَةً إِدًّا، وَأَرَدْتَ أَنْ تَبُورَنِي، فَإِنْ سَوَّغْتُكَهَا مَضَيْتَ قُدُمًا، وَإِنْ لَمْ أُسَوِّغْهَا رَجَعْتَ الْقَهْقَرَى، فَلَعَنَكَ اللَّهُ عَبْدًا أَخْفَشَ الْعَيْنَيْنِ، مَنْقُوصَ الْجَاعِرَتَيْنِ، أَنَسِيتَ مَكَاسِبَ آبَائِكَ بِالطَّائِفِ، وَحَفْرَهُمُ الْآبَارَ، وَنَقْلَهُمُ الصُّخُورَ عَلَى ظُهُورِهِمْ فِي الْمَنَاهِلِ؟ يَا ابْنَ الْمُسْتَفْرِمَةِ بِعُجْمِ الزَّبِيبِ، وَاللَّهِ لَأَغْمِزَنَّكَ غَمْزَ اللَّيْثِ الثَّعْلَبَ، وَالصَّقْرَ الْأَرْنَبَ، وَثَبْتَ عَلَى رَجُلٍ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ بَيْنَ أَظْهُرِنَا، فَلَمْ تَقْبَلْ لَهُ إِحْسَانَهُ، وَلَمْ تَجَاوَزْ لَهُ إِسَاءَتَهُ، جُرْأَةً مِنْكَ عَلَى الرَّبِّ عَزَّ وَجَلَّ، وَاسْتِخْفَافًا مِنْكَ بِالْعَهْدِ، وَاللَّهِ لَوْ أَنَّ الْيَهُودَ وَالنَّصَارَى رَأَتْ رَجُلًا خَدَمَ عُزَيْرَ بْنَ عِزْرَا وَعِيسَى ابْنَ مَرْيَمَ لَعَظَّمَتْهُ وَشَرَّفَتْهُ وَأَكْرَمَتْهُ، فَكَيْفَ وَهَذَا أَنَسُ بْنُ مَالِكٍ خَادِمُ رَسُولِ اللَّهِ ﷺ ثَمَانِيَ سِنِينَ، يُطْلِعُهُ عَلَى سِرِّهِ، وَيُشَاوِرُهُ فِي أَمْرِهِ، ثُمَّ هُوَ مَعَ هَذَا بَقِيَّةٌ مِنْ بَقَايَا أَصْحَابِهِ، فَإِذَا قَرَأْتَ كِتَابِي هَذَا فَكُنْ أَطْوَعَ لَهُ مِنْ خُفِّهِ وَنَعْلِهِ، وَإِلَّا أَتَاكَ مِنِّي سَهْمٌ مُثْكَلٌ بِحَتْفٍ قَاضٍ، وَلِكُلِّ نَبَأٍ مُسْتَقَرٌّ، وَسَوْفَ تَعْلَمُونَ. وَقَدْ تَكَلَّمَ ابْنُ طَرَارَا عَلَى مَا وَقَعَ فِي هَذَا الْكِتَابِ مِنَ الْغَرِيبِ، وَكَذَلِكَ ابْنُ قُتَيْبَةَ وَغَيْرُهُمَا مِنْ أَئِمَّةِ اللُّغَةِ. وَاللَّهُ أَعْلَمُ. وَقَالَ الْإِمَامُ أَحْمَدُ: بسنده عَنِ الزُّبَيْرِ يَعْنِي ابْنَ عَدِيٍّ قَالَ: شَكَوْنَا إِلَى أَنَسِ بْنِ مَالِكٍ مَا نَلْقَى مِنَ الْحَجَّاجِ، فَقَالَ: اصْبِرُوا; فَإِنَّهُ لَا يَأْتِي عَلَيْكُمْ عَامٌ أَوْ يَوْمٌ إِلَّا وَالَّذِي بَعْدَهُ شَرٌّ مِنْهُ، حَتَّى تَلْقَوْا رَبَّكُمْ عَزَّ وَجَلَّ، سَمِعْتُهُ مِنْ نَبِيِّكُمْ ﷺ. وعَنِ الشَّعْبِيِّ قَالَ: يَأْتِي عَلَى النَّاسِ زَمَانٌ يُصَلُّونَ فِيهِ عَلَى الْحَجَّاجِ. وَقَالَ أَبُو نُعَيْمٍ، بسنده قَالَ: قَالَ الشَّعْبِيُّ: وَاللَّهِ لَئِنْ بَقِيتُمْ لَتَمَنَّوُنَّ الْحَجَّاجَ. الحجاج والحسن البصري وَقَالَ الْأَصْمَعِيُّ: قِيلَ لِلْحَسَنِ: إِنَّكَ تَقُولُ: الْآخِرُ شَرٌّ مِنَ الْأَوَّلِ. وَهَذَا عُمَرُ بْنُ عَبْدِ الْعَزِيزِ بَعْدَ الْحَجَّاجِ. فَقَالَ الْحَسَنُ: لَا بُدَّ لِلنَّاسِ مِنْ تَنْفِيسَاتٍ. وَقَالَ مَيْمُونُ بْنُ مِهْرَانَ بَعَثَ الْحَجَّاجُ إِلَى الْحَسَنِ وَقَدْ هَمَّ بِهِ، فَلَمَّا قَامَ بَيْنَ يَدَيْهِ، قَالَ: يَا حَجَّاجُ، كَمْ بَيْنَكَ وَبَيْنَ آدَمَ مِنْ أَبٍ؟ قَالَ: كَثِيرٌ. قَالَ: فَأَيْنَ هُمْ ؟ قَالَ: مَاتُوا. قَالَ: فَنَكَّسَ الْحَجَّاجُ رَأْسَهُ، وَخَرَجَ الْحَسَنُ. وَقَالَ أَيُّوبُ السِّخْتِيَانِيُّ: إِنَّ الْحَجَّاجَ أَرَادَ قَتْلَ الْحَسَنِ مِرَارًا، فَعَصَمَهُ اللَّهُ مِنْهُ. وَقَدْ ذَكَرَ لَهُ مَعَهُ مُنَاظَرَاتٍ، عَلَى أَنَّ الْحَسَنَ لَمْ يَكُنْ مِمَّنْ يَرَى الْخُرُوجَ عَلَيْهِ، وَكَانَ يَنْهَى أَصْحَابَ ابْنِ الْأَشْعَثِ عَنْ ذَلِكَ، وَإِنَّمَا خَرَجَ مَعَهُمْ مُكْرَهًا، كَمَا قَدَّمْنَا، وَكَانَ الْحَسَنُ يَقُولُ: إِنَّمَا هُوَ نِقْمَةٌ، فَلَا تُقَابَلُ نِقْمَةُ اللَّهِ بِالسَّيْفِ، وَعَلَيْكُمْ بِالصَّبْرِ وَالسَّكِينَةِ وَالتَّضَرُّعِ. رأي الخوارج في الحجاج بن يوسف وَقَالَ ابْنُ دُرَيْدٍ بسنده عَنِ ابْنِ عَائِشَةَ قَالَ: أُتِيَ الْوَلِيدُ بْنُ عَبْدِ الْمَلِكِ بِرَجُلٍ مِنَ الْخَوَارِجِ، فَقِيلَ لَهُ: مَا تَقُولُ فِي أَبِي بَكْرٍ وَعُمَرَ؟ فَأَثْنَى خَيْرًا، قَالَ: فَعُثْمَانَ؟ فَأَثْنَى خَيْرًا، حَتَّى قِيلَ لَهُ: فَمَا تَقُولُ فِي عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ؟ فَقَالَ: الْآنَ جَاءَتِ الْمَسْأَلَةُ، مَا أَقُولُ فِي رَجُلٍ الْحَجَّاجُ خَطِيئَةٌ مِنْ خَطَايَاهُ؟ وَقَالَ الْأَصْمَعِيُّ، عَنْ عَلِيِّ بْنِ مُسْلِمٍ الْبَاهِلِيِّ، قَالَ: أُتِيَ الْحَجَّاجُ بِامْرَأَةٍ مِنَ الْخَوَارِجِ، فَجَعَلَ يُكَلِّمُهَا وَهِيَ لَا تَنْظُرُ إِلَيْهِ، وَلَا تَرُدُّ عَلَيْهِ كَلَامًا، فَقَالَ لَهَا بَعْضُ الشُّرَطِ: يُكَلِّمُكِ الْأَمِيرُ وَأَنْتِ مُعْرِضَةٌ عَنْهُ؟ فَقَالَتْ: إِنِّي لَأَسْتَحِي مِنَ اللَّهِ أَنْ أَنْظُرَ إِلَى مَنْ لَا يَنْظُرُ اللَّهُ إِلَيْهِ. فَأَمَرَ بِهَا فَقُتِلَتْ. عدد قتلى الحجاج بن يوسف وَقَدْ قَالَ أَبُو بَكْرِ بْنُ أَبِي خَيْثَمَةَ بسنده عَنْ قَتَادَةَ قَالَ: قِيلَ لِسَعِيدِ بْنِ جُبَيْرٍ: خَرَجْتَ عَلَى الْحَجَّاجِ؟ قَالَ: إِنِّي وَاللَّهِ مَا خَرَجْتُ عَلَيْهِ حَتَّى كَفَرَ. وَيُقَالُ: إِنَّهُ لَمْ يَقْتُلْ بَعْدَهُ إِلَّا رَجُلًا وَاحِدًا اسْمُهُ مَاهَانُ، وَكَانَ قَدْ قَتَلَ قَبْلَهُ خَلْقًا كَثِيرًا، أَكْثَرُهُمْ مِمَّنْ خَرَجَ مَعَ ابْنِ الْأَشْعَثِ. وَقَالَ أَبُو عِيسَى التِّرْمِذِيُّ بسنده عَنْ هِشَامِ بْنِ حَسَّانَ، قَالَ: أَحْصَوْا مَا قَتَلَ الْحَجَّاجُ صَبْرًا فَبَلَغَ مِائَةَ أَلْفٍ وَعِشْرِينَ أَلْفًا. قَالَ الْأَصْمَعِيُّ: بسنده عَنْ عَبَّادِ بْنِ كَثِيرٍ، عَنْ قَحْذَمٍ، قَالَ: أَطْلَقَ سُلَيْمَانُ بْنُ عَبْدِ الْمَلِكِ فِي غَدَاةٍ وَاحِدَةٍ أَحَدًا وَثَمَانِينَ أَلْفَ أَسِيرٍ، وَعُرِضَتِ السُّجُونُ بَعْدَ الْحَجَّاجِ فَوَجَدُوا فِيهَا ثَلَاثَةً وَثَلَاثِينَ أَلْفًا، لَمْ يَجِبْ عَلَى أَحَدٍ مِنْهُمْ قَطْعٌ وَلَا صَلْبٌ، وَكَانَ فِي مَنْ حُبِسَ أَعْرَابِيٌّ وُجِدَ يَبُولُ فِي أَصْلِ رَبَضِ مَدِينَةِ وَاسِطٍ، وَكَانَ فِي مَنْ أُطْلِقُ، فَأَنْشَأَ يَقُولُ: إِذَا نَحْنُ جَاوَزْنَا مَدِينَةَ وَاسِطٍ خَرَيْنَا وَصَلَّيْنَا بِغَيْرِ حِسَابِ وَقَدْ كَانَ الْحَجَّاجُ مَعَ هَذَا الْعُنْفِ الشَّدِيدِ لَا يَسْتَخْرِجُ مِنْ خَرَاجِ الْعِرَاقِ كَبِيرَ أَمْرٍ. قَالَ ابْنُ أَبِي الدُّنْيَا وَإِبْرَاهِيمُ الْحَرْبِيُّ: بسنديهما قَالَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ: لَوْ تَخَابَثَتِ الْأُمَمُ وَجِئْنَا بِالْحَجَّاجِ لَغَلَبْنَاهُمْ، وَمَا كَانَ يَصْلُحُ لِدُنْيَا وَلَا لِآخِرَةٍ، لَقَدْ وَلِيَ الْعِرَاقَ وَهُوَ أَوْفَرُ مَا يَكُونُ فِي الْعِمَارَةِ، فَأَخَسَّ بِهِ حَتَّى صَيَّرَهُ إِلَى أَرْبَعِينَ أَلْفَ أَلْفٍ، وَلَقَدْ أُدِّيَ إِلَيَّ فِي عَامِي هَذَا ثَمَانُونَ أَلْفَ أَلْفٍ، وَإِنْ بَقِيتُ إِلَى قَابِلٍ رَجَوْتُ أَنْ يُؤَدَّى إِلَيَّ مَا أُدِّيَ إِلَى عُمَرَ بْنِ الْخَطَّابِ مِائَةُ أَلْفِ أَلْفٍ وَعَشَرَةُ آلَافِ أَلْفٍ. وَقَالَ أَبُو بَكْرِ بْنُ الْمُقْرِئِ: بسنده قَالَ: كَتَبَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ إِلَى عَدِيِّ بْنِ أَرْطَاةَ: بَلَغَنِي أَنَّكَ تَسْتَنُّ بِسَنَنِ الْحَجَّاجِ فَلَا تَسْتَنَّ بِسَنَنِهِ، فَإِنَّهُ كَانَ يُصَلِّي الصَّلَاةَ لِغَيْرِ وَقْتِهَا، وَيَأْخُذُ الزَّكَاةَ مِنْ غَيْرِ حَقِّهَا، وَكَانَ لِمَا سِوَى ذَلِكَ أَضْيَعَ. وَقَالَ يَعْقُوبُ بْنُ سُفْيَانَ: بسنده عَنِ الرَّيَّانِ بْنِ مُسْلِمٍ قَالَ: بَعَثَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ بِآلِ أَبِي عَقِيلٍ أَهْلِ بَيْتِ الْحَجَّاجِ إِلَى صَاحِبِ الْيَمَنِ، وَكَتَبَ إِلَيْهِ: أَمَّا بَعْدُ، فَإِنِّي قَدْ بَعَثْتُ بِآلِ أَبِي عَقِيلٍ وَهُمْ شَرُّ بَيْتٍ فِي الْعَرَبِ، فَفَرِّقْهُمْ فِي الْعَمَلِ عَلَى قَدْرِ هَوَانِهِمْ عَلَى اللَّهِ وَعَلَيْنَا، وَعَلَيْكَ السَّلَامُ. وَإِنَّمَا نَفَاهُمْ. وَقَالَ الْأَوْزَاعِيُّ: سَمِعْتُ الْقَاسِمَ بْنَ مُخَيْمِرَةَ يَقُولُ: كَانَ الْحَجَّاجُ يَنْقُضُ عُرَى الْإِسْلَامِ. وَذَكَرَ حِكَايَةً. وَقَالَ أَبُو بَكْرِ بْنُ عَيَّاشٍ، عَنْ عَاصِمٍ: لَمْ يُبْقِ لِلَّهِ حُرْمَةً إِلَّا ارْتَكَبَهَا الْحَجَّاجُ بْنُ يُوسُفَ. الاختلاف في أمر الحجاج وَقَالَ يَحْيَى بْنُ عِيسَى الرَّمْلِيُّ، عَنِ الْأَعْمَشِ: اخْتَلَفُوا فِي الْحَجَّاجِ، فَسَأَلُوا مُجَاهِدًا، فَقَالَ: تَسْأَلُونِي عَنِ الشَّيْخِ الْكَافِرِ؟ وَرَوَى ابْنُ عَسَاكِرَ، عَنِ الشَّعْبِيِّ أَنَّهُ قَالَ: الْحَجَّاجُ مُؤْمِنٌ بِالْجِبْتِ وَالطَّاغُوتِ، كَافِرٌ بِاللَّهِ الْعَظِيمِ. كَذَا قَالَ، وَاللَّهُ أَعْلَمُ. وَقَالَ الثَّوْرِيُّ، بسنده عَنِ ابْنِ طَاوُسٍ، عَنْ أَبِيهِ، قَالَ: عَجَبًا لِإِخْوَانِنَا مِنْ أَهْلِ الْعِرَاقِ; يُسَمُّونَ الْحَجَّاجَ مُؤْمِنًا ! وَقَالَ الثَّوْرِيُّ، عَنِ ابْنِ عَوْنٍ: سَمِعْتُ أَبَا وَائِلٍ يُسْأَلُ عَنِ الْحَجَّاجِ: أَتَشْهَدُ أَنَّهُ مِنْ أَهْلِ النَّارِ؟ قَالَ: أَتَأْمُرُونِي أَنْ أَشْهَدَ عَلَى اللَّهِ الْعَظِيمِ. وَقَالَ الثَّوْرِيُّ، عَنْ مَنْصُورٍ، سَأَلْتُ إِبْرَاهِيمَ عَنْ لَعْنِ الْحَجَّاجِ أَوْ بَعْضِ الْجَبَابِرَةِ، فَقَالَ: أَلَيْسَ اللَّهُ يَقُولُ: أَلَا لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ ( هُودٍ: 18 ) ؟ وَبِهِ; قَالَ إِبْرَاهِيمُ: وَكَفَى بِالرَّجُلِ عَمًى أَنْ يَعْمَى عَنْ أَمْرِ الْحَجَّاجِ. وَقَالَ سَلَامُ بْنُ أَبِي مُطِيعٍ: لَأَنَا لِلْحَجَّاجِ أَرْجَى مِنِّي لِعَمْرِو بْنِ عُبَيْدٍ; لَأَنَّ الْحَجَّاجَ قَتَلَ النَّاسَ عَلَى الدُّنْيَا، وَعَمْرُو بْنُ عُبَيْدٍ أَحْدَثَ لِلنَّاسِ بِدْعَةً، فَقَتَلَ النَّاسُ بَعْضُهُمْ بَعْضًا. وَقَالَ الزِّبْرِقَانُ: سَبَبْتُ الْحَجَّاجَ يَوْمًا عِنْدَ أَبِي وَائِلٍ، فَقَالَ: لَا تَسُبُّهُ; لَعَلَّهُ قَالَ يَوْمًا: اللَّهُمَّ ارْحَمْنِي. فَيَرْحَمُهُ، إِيَّاكَ وَمُجَالَسَةَ مَنْ يَقُولُ: أَرَأَيْتَ أَرَأَيْتَ. وَقَالَ عَوْفٌ: ذُكِرَ الْحَجَّاجُ عِنْدَ مُحَمَّدِ بْنِ سِيرِينَ، فَقَالَ: مِسْكِينٌ أَبُو مُحَمَّدٍ; إِنْ يُعَذِّبْهُ اللَّهُ عَزَّ وَجَلَّ فَبِذَنْبِهِ، وَإِنْ يَغْفِرْ لَهُ فَهَنِيئًا لَهُ، وَإِنْ يَلْقَ اللَّهَ بِقَلْبٍ سَلِيمٍ، فَقَدْ أَصَابَ الذُّنُوبَ مَنْ هُوَ خَيْرٌ مِنْهُ. فَقِيلَ لَهُ: مَا الْقَلْبُ السَّلِيمُ؟ قَالَ: أَنْ تَعْلَمَ أَنَّ اللَّهَ حَقٌّ، وَأَنَّ السَّاعَةَ حَقٌّ قَائِمَةٌ، وَأَنَّ اللَّهَ يَبْعَثُ مَنْ فِي الْقُبُورِ. وَقَالَ أَبُو قَاسِمٍ الْبَغَوِيُّ بسنده قَالَ: قَالَ رَجُلٌ لِسُفْيَانَ الثَّوْرِيِّ: اشْهَدْ عَلَى الْحَجَّاجِ وَعَلَى أَبِي مُسْلِمٍ أَنَّهُمَا فِي النَّارِ. قَالَ: لَا، إِذَا أَقَرَّا بِالتَّوْحِيدِ. وَقَالَ الرِّيَاشِيُّ: بسنده قَالَ: مَرَّ الْحَجَّاجُ فِي يَوْمِ جُمُعَةٍ فَسَمِعَ اسْتِغَاثَةً، فَقَالَ: مَا هَذَا؟ فَقِيلَ لَهُ: أَهْلُ السُّجُونِ يَقُولُونَ: قَتَلَنَا الْحَرُّ. فَقَالَ: قُولُوا لَهُمْ: اخْسَئُوا فِيهَا وَلَا تُكَلِّمُونَ. قَالَ: فَمَا عَاشَ بَعْدَ ذَلِكَ إِلَّا أَقَلَّ مِنْ جُمُعَةٍ. وَقَالَ بَعْضُهُمْ: رَأَيْتُهُ وَهُوَ يَأْتِي الْجُمُعَةَ، وَقَدْ كَادَ يَهْلِكُ مِنَ الْعِلَّةِ. مرض ووفاة الحجاج وَقَالَ الْأَصْمَعِيُّ: لَمَّا مَرِضَ الْحَجَّاجُ أَرْجَفَ النَّاسُ بِمَوْتِهِ، فَقَالَ فِي خُطْبَتِهِ: إِنْ طَائِفَةً مِنْ أَهْلِ الشِّقَاقِ وَالنِّفَاقِ نَزَغَ الشَّيْطَانُ بَيْنَهُمْ، فَقَالُوا: مَاتَ الْحَجَّاجُ، وَمَاتَ الْحَجَّاجُ. فَمَهْ، وَهَلْ يَرْجُو الْحَجَّاجُ الْخَيْرَ إِلَّا بَعْدَ الْمَوْتِ؟ وَاللَّهُ مَا يَسُرُّنِي أَنْ لَا أَمُوتَ وَأَنَّ لِيَ الدُّنْيَا وَمَا فِيهَا، وَمَا رَأَيْتُ اللَّهَ رَضِيَ التَّخْلِيدَ إِلَّا لِأَهْوَنِ خَلْقِهِ عَلَيْهِ إِبْلِيسَ، قَالَ اللَّهُ لَهُ: إِنَّكَ مِنَ الْمُنْظَرِينَ [ الْأَعْرَافِ: 15 ]. فَأَنْظَرَهُ إِلَى يَوْمِ الدِّينِ، وَلَقَدْ دَعَا اللَّهُ الْعَبْدَ الصَّالِحَ، فَقَالَ: وَهَبْ لِي مُلْكًا لَا يَنْبَغِي لِأَحَدٍ مِنْ بَعْدِي [ ص: 35 ]. فَأَعْطَاهُ اللَّهُ ذَلِكَ إِلَّا الْبَقَاءَ، فَمَا عَسَى أَنْ يَكُونَ أَيُّهَا الرَّجُلُ، وَكُلُّكُمْ ذَلِكَ الرَّجُلُ، كَأَنِّي وَاللَّهِ بِكُلِّ حَيٍّ مِنْكُمْ مَيِّتًا، وَبِكُلِّ رَطْبٍ يَابِسًا، ثُمَّ نُقِلَ فِي ثِيَابِ أَكْفَانِهِ إِلَى ثَلَاثَةِ أَذْرُعٍ طُولًا فِي ذِرَاعٍ عَرْضًا، فَأَكَلَتِ الْأَرْضُ لَحْمَهُ، وَمَصَّتْ صَدِيدَهُ، وَانْصَرَفَ الْحَبِيبُ مِنْ وَلَدِهِ يَقْسِمُ الْحَبِيبَ مِنْ مَالِهِ، إِنَّ الَّذِينَ يَعْقِلُونَ يَعْقِلُونَ مَا أَقُولُ. ثُمَّ نَزَلَ. وَقَالَ إِبْرَاهِيمُ بْنُ هِشَامِ بْنِ يَحْيَى بْنِ يَحْيَى الْغَسَّانِيُّ، بسنده عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ أَنَّهُ قَالَ: مَا حَسَدْتُ الْحَجَّاجَ عَدُوَّ اللَّهِ عَلَى شَيْءٍ حَسَدِي إِيَّاهُ عَلَى حُبِّهِ الْقُرْآنَ وَإِعْطَائِهِ أَهْلَهُ، وَقَوْلِهِ حِينَ حَضَرَتْهُ الْوَفَاةُ: اللَّهُمَّ اغْفِرْ لِي، فَإِنَّ النَّاسَ يَزْعُمُونَ أَنَّكَ لَا تَفْعَلُ. وَقَالَ أَبُو بَكْرِ بْنُ أَبِي الدُّنْيَا: بسنده عَنْ مُحَمَّدِ بْنِ الْمُنْكَدِرِ قَالَ: كَانَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ يُبْغِضُ الْحَجَّاجَ، فَنَفَسَ عَلَيْهِ بِكَلِمَةٍ قَالَهَا عِنْدَ الْمَوْتِ: اللَّهُمَّ اغْفِرْ لِي فَإِنَّهُمْ زَعَمُوا أَنَّكَ لَا تَفْعَلُ. قَالَ: وَحَدَّثَنِي بَعْضُ أَهْلِ الْعِلْمِ، قَالَ: قِيلَ لِلْحَسَنِ: إِنَّ الْحَجَّاجَ قَالَ عِنْدَ الْمَوْتِ كَذَا وَكَذَا قَالَ: أَقَالَهَا؟ قَالُوا: نَعَمْ. قَالَ: عَسَى. وَقَالَ أَبُو الْعَبَّاسِ الْمُبَرِّدُ، عَنِ الرِّيَاشِيِّ، عَنِ الْأَصْمَعِيِّ قَالَ: لَمَّا حَضَرَتِ الْحَجَّاجَ الْوَفَاةُ أَنْشَأَ يَقُولُ: يَا رَبِّ قَدْ حَلَفَ الْأَعْدَاءُ وَاجْتَهَدُوا بِأَنَّنِي رَجُلٌ مِنْ سَاكِنِي النَّارِ أَيَحْلِفُونَ عَلَى عَمْيَاءَ وَيْحَهُمُ مَا عِلْمُهُمْ بِعَظِيمِ الْعَفْوِ غَفَّارِ قَالَ: فَأُخْبِرَ بِذَلِكَ الْحَسَنُ فَقَالَ: تَاللَّهِ إِنْ نَجَا فَبِهِمَا. وَزَادَ بَعْضُهُمْ فِي ذَلِكَ: إِنَّ الْمَوَالِيَ إِذَا شَابَتْ عَبِيدُهُمْ فِي رِقِّهِمْ عَتَقُوهُمْ عِتْقَ أَبْرَارِ وَأَنْتَ يَا خَالِقِي أَوْلَى بِذَا كَرَمًا قَدْ شِبْتُ فِي الرِّقِّ فَاعْتِقْنِي مِنَ النَّارِ وَقَالَ ابْنُ أَبِي الدُّنْيَا ثَنَا أَحْمَدُ بْنُ عَبْدِ اللَّهِ التَّيْمِيُّ، قَالَ: لَمَّا مَاتَ الْحَجَّاجُ لَمْ يُعْلَمْ بِمَوْتِهِ حَتَّى أَشْرَفَتْ جَارِيَةٌ فَبَكَتْ، فَقَالَتْ: أَلَا إِنَّ مُطْعِمَ الطَّعَامِ وَمُفَلِّقَ الْهَامِ، وَسَيِّدَ أَهْلِ الشَّامِ قَدْ مَاتَ، ثُمَّ أَنْشَأَتْ تَقُولُ: الْيَوْمَ يَرْحَمُنَا مَنْ كَانَ يَغْبِطُنَا وَالْيَوْمَ يَأْمَنُنَا مَنْ كَانَ يَخْشَانَا وَرَوَى عَبْدُ الرَّزَّاقِ، بسنده عَنِ ابْنِ طَاوُسٍ، عَنْ أَبِيهِ أَنَّهُ أُخْبِرَ بِمَوْتِ الْحَجَّاجِ مِرَارًا، فَلَمَّا تَحَقَّقَ وَفَاتَهُ قَالَ: فَقُطِعَ دَابِرُ الْقَوْمِ الَّذِينَ ظَلَمُوا وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ ( الْأَنْعَامِ: 45 ). وَرَوَى غَيْرُ وَاحِدٍ أَنَّ الْحَسَنَ لَمَّا بُشِّرَ بِمَوْتِ الْحَجَّاجِ سَجَدَ شُكْرًا لِلَّهِ تَعَالَى، وَكَانَ مُخْتَفِيًا فَظَهَرَ، وَقَالَ: اللَّهُمَّ أَمَتَّهُ فَأَذْهِبْ عَنَّا سُنَّتَهُ. وَقَالَ حَمَّادُ بْنُ أَبِي سُلَيْمَانَ: لَمَّا أَخْبَرْتُ إِبْرَاهِيمَ النَّخَعِيَّ بِمَوْتِ الْحَجَّاجِ بَكَى مِنَ الْفَرَحِ. وَقَالَ أَبُو بَكْرِ بْنُ أَبِي خَيْثَمَةَ: بسنده قَالَ: قَالَ زِيَادُ بْنُ الرَّبِيعِ الْحَارِثِيُّ لِأَهْلِ السِّجْنِ: يَمُوتُ الْحَجَّاجُ فِي مَرَضِهِ هَذَا فِي لَيْلَةِ كَذَا وَكَذَا. فَلَمَّا كَانَتْ تِلْكَ اللَّيْلَةُ لَمْ يَنَمْ أَهْلُ السِّجْنِ فَرَحًا، جَلَسُوا يَنْتَظِرُونَ حَتَّى سَمِعُوا الْوَاعِيَةَ، وَذَلِكَ لَيْلَةَ سَبْعٍ وَعِشْرِينَ مِنْ شَهْرِ رَمَضَانَ، وَقِيلَ: كَانَ ذَلِكَ لِخَمْسٍ بَقِينَ مِنْ رَمَضَانَ. وَقِيلَ: فِي شَوَّالٍ مِنْ هَذِهِ السَّنَةِ. وَكَانَ عُمْرُهُ إِذْ ذَاكَ خَمْسًا وَخَمْسِينَ سَنَةً; لِأَنَّ مَوْلِدَهُ كَانَ عَامَ الْجَمَاعَةِ سَنَةَ أَرْبَعِينَ. وَقِيلَ: بَعْدَهَا بِسَنَةٍ. وَقِيلَ: قَبْلَهَا بِسَنَةٍ. فَاللَّهُ أَعْلَمُ. مَاتَ بِوَاسِطٍ، وَعُفِيَ قَبْرُهُ، وَأُجْرِيَ عَلَيْهِ الْمَاءُ لِكَيْلَا يُنْبَشَ وَيُحْرَقَ. وَاللَّهُ أَعْلَمُ. وَقَالَ الْأَصْمَعِيُّ: مَا كَانَ أَعْجَبَ الْحَجَّاجَ، مَا تَرَكَ إِلَّا ثَلَاثَمِائَةِ دِرْهَمٍ. وَقَالَ الْوَاقِدِيُّ: بسنده عن عَبْدُ الرَّحْمَنِ بْنُ عَبْدِ اللَّهِ بْنِ قَرِيبٍ، ثَنَا عَمِّي قَالَ: زَعَمُوا أَنَّ الْحَجَّاجَ مَاتَ وَلَمْ يَتْرُكْ إِلَّا ثَلَاثَمِائَةِ دِرْهَمٍ، وَمُصْحَفًا، وَسَيْفًا، وَسَرْجًا، وَرَحْلًا، وَمِائَةَ دِرْعٍ مَوْقُوفَةٍ. وَقَالَ شِهَابُ بْنُ خِرَاشٍ: حَدَّثَنِي عَمِّي يَزِيدُ بْنُ حَوْشَبٍ قَالَ: بَعَثَ إِلَيَّ أَبُو جَعْفَرٍ الْمَنْصُورُ فَقَالَ: حَدِّثْنِي بِوَصِيَّةِ الْحَجَّاجِ بْنِ يُوسُفَ. فَقُلْتُ: اعْفِنِي يَا أَمِيرَ الْمُؤْمِنِينَ. فَقَالَ: حَدِّثْنِي بِهَا. فَقُلْتُ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، هَذَا مَا أَوْصَى بِهِ الْحَجَّاجُ بْنُ يُوسُفَ، أَنَّهُ يَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَأَنْ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، وَأَنَّهُ لَا يَعْرِفُ إِلَّا طَاعَةَ الْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ عَلَيْهَا يَحْيَا، وَعَلَيْهَا يَمُوتُ، وَعَلَيْهَا يُبْعَثُ، وَأَوْصَى بِتِسْعِمِائَةِ دِرْعٍ حَدِيدٍ; سِتِّمِائَةٍ مِنْهَا لِمُنَافِقِي أَهْلِ الْعِرَاقِ يَغْزُونَ بِهَا، وَثَلَاثِمِائَةٍ لِلتُّرْكِ. قَالَ: فَرَفَعَ أَبُو جَعْفَرٍ رَأْسَهُ إِلَى أَبِي الْعَبَّاسِ الطُّوسِيِّ وَكَانَ قَائِمًا عَلَى رَأْسِهِ فَقَالَ: هَذِهِ وَاللَّهِ الشِّيعَةُ لَا شِيعَتُكُمْ. وَقَالَ الْأَصْمَعِيُّ عَنْ أَبِيهِ قَالَ: رَأَيْتُ الْحَجَّاجَ فِي الْمَنَامِ فَقُلْتُ: مَا فَعَلَ اللَّهُ بِكَ؟ فَقَالَ: قَتَلَنِي بِكُلِّ قَتْلَةٍ قَتَلْتُ بِهَا إِنْسَانًا. قَالَ: ثُمَّ رَأَيْتُهُ بَعْدَ الْحَوْلِ فَقُلْتُ: يَا أَبَا مُحَمَّدٍ، مَا صَنَعَ اللَّهُ بِكَ؟ فَقَالَ: يَا مَاصَّ بَظْرِ أُمِّهِ، أَمَا سَأَلْتَ عَنْ هَذَا عَامَ أَوَّلَ؟ وَقَالَ الْقَاضِي أَبُو يُوسُفَ كُنْتُ عِنْدَ الرَّشِيدِ فَدَخَلَ عَلَيْهِ رَجُلٌ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، رَأَيْتُ الْحَجَّاجَ الْبَارِحَةَ فِي النَّوْمِ، قَالَ: فِي أَيِّ زِيٍّ رَأَيْتَهُ؟ قَالَ: فِي زِيٍّ قَبِيحٍ. فَقُلْتُ لَهُ: مَا فَعَلَ اللَّهُ بِكَ؟ فَقَالَ: مَا أَنْتَ وَذَاكَ يَا مَاصَّ بَظْرِ أُمِّهِ؟ فَقَالَ هَارُونُ: صَدَقْتَ وَاللَّهِ، أَنْتَ رَأَيْتَ الْحَجَّاجَ حَقًّا، مَا كَانَ أَبُو مُحَمَّدٍ لِيَدَعَ صَرَامَتَهُ حَيًّا وَمَيِّتًا. وَقَالَ حَنْبَلُ بْنُ إِسْحَاقَ بسنده عَنْ أَشْعَثَ الْحُدَّانِيِّ. قَالَ: رَأَيْتُ الْحَجَّاجَ فِي الْمَنَامِ فِي حَالَةٍ سَيِّئَةٍ، فَقُلْتُ: يَا أَبَا مُحَمَّدٍ مَا صَنَعَ بِكَ رَبُّكَ؟ قَالَ: مَا قَتَلْتُ أَحَدًا قِتْلَةً إِلَّا قَتَلَنِي بِهَا. فَقُلْتُ: ثُمَّ مَهْ. قَالَ: ثُمَّ أَمَرَ بِي إِلَى النَّارِ. قُلْتُ: ثُمَّ مَهْ. قَالَ: ثُمَّ أَرْجُو مَا يَرْجُو أَهْلُ لَا إِلَهَ إِلَّا اللَّهُ. قَالَ: وَكَانَ ابْنُ سِيرِينَ يَقُولُ: إِنِّي لَأَرْجُو لَهُ. فَبَلَغَ ذَلِكَ الْحَسَنَ فَقَالَ: أَمَا وَاللَّهِ لَيُخْلِفَنَّ اللَّهُ رَجَاءَهُ فِيهِ. وَقَالَ أَحْمَدُ بْنُ أَبِي الْحَوَارِيِّ: سَمِعْتُ أَبَا سُلَيْمَانَ الدَّارَانِيَّ يَقُولُ: كَانَ الْحَسَنُ الْبَصْرِيُّ لَا يَجْلِسُ مَجْلِسًا إِلَّا ذَكَرَ فِيهِ الْحَجَّاجَ فَدَعَا عَلَيْهِ، قَالَ: فَرَآهُ فِي مَنَامِهِ فَقَالَ لَهُ: أَنْتَ الْحَجَّاجُ؟ قَالَ: أَنَا الْحَجَّاجُ. قَالَ: مَا فَعَلَ اللَّهُ بِكَ؟ قَالَ: قُتِلْتُ بِكُلِّ قَتِيلٍ قَتَلْتُهُ، ثُمَّ عُزِلْتُ مَعَ الْمُوَحِّدِينَ. قَالَ: فَأَمْسَكَ الْحَسَنُ بَعْدَ ذَلِكَ عَنْ شَتْمِهِ. وَاللَّهُ أَعْلَمُ.
✧ Regarding what is related of his defective words and extreme audacity Abū Dāwūd said: with his chain of narration from ʿĀṣim, who said: I heard al-Ḥajjāj while he was on the pulpit saying: “Fear Allah as much as you are able” — in it there is no exception — “and hear and obey” — in it there is no exception — “the Commander of the Faithful ʿAbd al-Malik. By Allah, if I commanded the people to go out from one gate of the mosque and they went out from another gate, their blood and their wealth would become lawful for me. By Allah, if I took Rabīʿah to account for Muḍar, that would be lawful for me from Allah. What excuse do I have from ʿAbd Hudhayl, who claims that his Qurʾān is from Allah? By Allah, it is nothing but a rajaz poem of the rajaz poems of the Bedouins; Allah did not send it down upon His Prophet ﷺ. And what excuse do I have from these fair-skinned ones? One of them claims that he throws a stone and says: before the stone lands something has happened. By Allah, I will leave them like yesterday that has passed.” He said: I mentioned it to al-Aʿmash, and he said: “By Allah, I too heard it from him.” This is part of al-Ḥajjāj’s audacity — may Allah disfigure him — and his boldness in evil speech and forbidden blood. He only objected to the reading of Ibn Masʿūd ؓ because it contradicted the reading according to the master muṣḥaf upon which ʿUthmān united the people. It is apparent that Ibn Masʿūd returned to the position of ʿUthmān and those who agreed with him, and Allah knows best. Al-Ḥajjāj’s reviling of ʿAbdullāh b. Masʿūd ؓ And ʿAlī b. ʿAbdillāh b. Mubashshir said: with his chain of narration from al-Ṣalt b. Dīnār: I heard al-Ḥajjāj on the pulpit of Wāsiṭ saying: “ʿAbdullāh b. Masʿūd is the head of the hypocrites. Had I caught him, I would have made the earth drink from his blood.” He said: And I heard him on the pulpit of Wāsiṭ reciting this verse: “And grant me a kingdom such as shall not belong to anyone after me” then saying: “By Allah, Solomon was indeed envious.” This is great audacity that leads him to disbelief — may Allah disfigure him, disgrace him, banish him, and remove him far. Among the catastrophes also is what Abū Dāwūd narrated with his chain of narration from al-Mughīrah, from Bazīʿ b. Khālid al-Ḍabbī, who said: I heard al-Ḥajjāj delivering a sermon, and he said in his sermon: “Is the messenger of one of you for his need more honored by him, or his vicegerent among his family?” I said to myself: By Allah, I vow never to pray behind you ever, and if I find people fighting you, I will fight you alongside them. Isḥāq added in his narration: He fought at al-Jamājim until he was killed. If this is authentically reported from him, its apparent meaning is disbelief if he intended to prefer the rank of the caliphate over the prophethood, or intended that the caliph from the Banū Umayyah is superior to the Messenger. Al-Aṣmaʿī said with his chain of narration: Al-Ḥajjāj delivered a sermon one day and turned to his right and said: “Indeed al-Ḥajjāj is a disbeliever.” Then he lowered his head and said: “Indeed al-Ḥajjāj is a disbeliever.” Then he lowered his head and turned to his left and said: “Indeed al-Ḥajjāj is a disbeliever.” He did that several times, then said: “A disbeliever, O people of Iraq, in al-Lāt and al-ʿUzzā.” Ḥanbal b. Isḥāq said with his chain of narration from Mālik b. Dīnār: While al-Ḥajjāj was delivering a sermon to us one day, he said: “Al-Ḥajjāj is a disbeliever.” We said: What is the matter with him? What does he want? He said: “Al-Ḥajjāj is a disbeliever in Wednesday and the gray mule.” Al-Aṣmaʿī said: ʿAbd al-Malik said one day to al-Ḥajjāj: “There is no one who does not know the fault of his own self, so describe to me the fault of your self.” He said: “Excuse me, O Commander of the Faithful.” He refused, so he said: “I am obstinate, rancorous, envious.” ʿAbd al-Malik said: “There is no evil in Satan worse than what you have mentioned.” In another narration, he said: “Then there is a kinship between you and Iblīs.” Al-Ḥajjāj was a punishment for the people of Iraq In sum, al-Ḥajjāj was a punishment upon the people of Iraq because of their past sins, their rebellion against the imams, their abandonment of them, their disobedience and opposition, and their presumption against them. Yaʿqūb b. Sufyān said with his chain of narration from Shurayḥ b. ʿUbayd, from someone who narrated to him: A man came to ʿUmar b. al-Khaṭṭāb ؓ and told him that the people of Iraq had stoned their governor, and he went out angry and led us in a prayer in which he became distracted until the people began to say: “Subḥān Allāh, Subḥān Allāh.” When he finished, he turned to the people and said: “Who here is from the people of Syria?” A man stood up, then another stood up, then I stood up third or fourth. He said: “O people of Syria, prepare for the people of Iraq, for Satan has laid eggs among them and hatched. O Allah, they have confused matters for them, so confuse matters for them, and hasten upon them the Thaqafī youth, who will rule among them with the rule of ignorance, not accepting from their good-doer and not overlooking their evil-doer.” ʿAbd al-Razzāq said with his chain of narration from al-Ḥasan: ʿAlī b. Abī Ṭālib said: “O Allah, just as I entrusted them and they betrayed me, and I advised them and they deceived me, so set over them the young man of Thaqīf, the proudly strutting, the swaying, who will eat its green vegetation, wear its fur, and rule among them with the rule of ignorance.” He said: Al-Ḥasan said: Al-Ḥajjāj had not been created that day. Muʿtamir b. Sulaymān narrated it with his chain of narration from ʿAlī that he said: “The proudly strutting young man, commander of the two garrison cities, who will wear its fur and eat its green vegetation and kill the nobles of its people. Fear of him will intensify, and sleeplessness will increase because of him, and Allah will set him over his own partisans.” Al-Ḥāfiẓ al-Bayhaqī said in “Dalāʾil al-Nubuwwah” with his chain of narration from Ḥabīb b. Abī Thābit: ʿAlī said to a man: “You will not die until you meet the young man of Thaqīf.” It was said to him: “O Commander of the Faithful, who is the young man of Thaqīf?” He said: “It will be said to him on the Day of Resurrection: ‘Take charge of a corner of the corners of Hell for us.’ A man who will rule for twenty or twenty-some years, leaving no disobedience to Allah except that he commits it, until if only one disobedience remained and between him and it there was a locked door, he would break it down in order to commit it. He will kill with those who obey him those who disobey him.” Al-Ṭabarānī said with his chain of narration from Umm Ḥakīm bt. ʿUmar b. Sinān al-Jadalīyah: Al-Ashʿath b. Qays asked permission to enter upon ʿAlī, and Qunbur repelled him and bloodied his nose. ʿAlī came out and said: “What is between you and him, O Ashʿath? By Allah, if you had contended with the servant of Thaqīf, the little hairs of your backside would have bristled.” It was said to him: “O Commander of the Faithful, who is the servant of Thaqīf?” He said: “A lad who will govern them and will not leave a household of the Arabs except that he clothes them in humiliation.” It was said: “How long will he rule?” He said: “Twenty years, if he reaches that.” Al-Bayhaqī said with his chain of narration: ʿUmar b. ʿAbd al-ʿAzīz said: “If every nation brought its worst one and we brought al-Ḥajjāj, we would overcome them.” Abū Bakr b. ʿAyyāsh said from ʿĀṣim b. Abī al-Nujūd that he said: “There remains no sacred thing belonging to Allah, Mighty and Majestic, except that al-Ḥajjāj has violated it.” As for the destroyer, he is this al-Ḥajjāj b. Yūsuf. He was a Nāṣibī who hated ʿAlī and his partisans out of allegiance to the house of Marwān of the Banū Umayyah. He was a tyrannical, stubborn, bold shedder of blood on the slightest suspicion. Repugnant and abhorrent words have been reported from him whose apparent meaning is disbelief, as we have mentioned. If he repented of them and desisted from them, then fine; otherwise he remains responsible for them. But one may fear that they were reported from him with some addition, for the Shīʿah hated him intensely for several reasons, and perhaps they distorted some words against him and added repugnant and abhorrent things to what they reported from him. It has been narrated to us from him that he was religiously committed to abstaining from intoxicants, that he recited the Qurʾān often, and that he avoided forbidden things. Nothing is widely known of him regarding defilement with sexual immorality, although he was hasty in shedding blood. Allah, Exalted is He, knows best the truth and the realities of matters and their entirety, and the hidden things of hearts and their secrets. Al-Ḥajjāj b. Yūsuf’s insolence toward Anas b. Mālik ؓ Al-Muʿāfā b. Zakariyyā al-Jarīrī, known as Ibn Ṭarārā al-Baghdādī, said with his chain of narration: Anas b. Mālik entered upon al-Ḥajjāj b. Yūsuf. When he stood before him, he greeted him, and al-Ḥajjāj said to him: “So, so, O little Anas, one day with ʿAlī, one day with Ibn al-Zubayr, and one day with Ibn al-Ashʿath. By Allah, I will uproot you as a thorn is uprooted, and I will crush you as gum is crushed.” Anas said: “Does the emir mean me, may Allah set him aright?” He said: “Yes, you. May Allah deafen you.” Anas said: “Indeed we belong to Allah and to Him we return. By Allah, were it not for the small children, I would not care by what killing I was killed or by what death I died.” Then he left al-Ḥajjāj and wrote to ʿAbd al-Malik b. Marwān informing him of what al-Ḥajjāj had said to him. When ʿAbd al-Malik read Anas’s letter, he became extremely angry and clapped his hands in amazement, considering that a great matter from al-Ḥajjāj. Anas’s letter to ʿAbd al-Malik b. Marwān was: “In the name of Allah, the Most Merciful, the Most Compassionate. To ʿAbd al-Malik b. Marwān, Commander of the Faithful, from Anas b. Mālik. To proceed: al-Ḥajjāj said to me indecent speech and made me hear detestable words, and I was not deserving of that. So restrain him on my behalf, for I seek nearness through my service to the Messenger of Allah ﷺ and my companionship with him. Peace be upon you and the mercy of Allah and His blessings.” ʿAbd al-Malik sent for Ismāʿīl b. ʿUbaydillāh b. Abī al-Muhājir, who was a close friend of al-Ḥajjāj, and said to him: “Take these two letters of mine. Ride the postal service to Iraq. Begin with Anas b. Mālik, the Companion of the Messenger of Allah ﷺ, deliver my letter to him, convey my greeting, and say to him: ‘O Abū Ḥamzah, I have written to al-Ḥajjāj, the accursed, a letter which, when he reads it, will make him more obedient to you than your slave woman.’” ʿAbd al-Malik’s letter to Anas b. Mālik was: “In the name of Allah, the Most Merciful, the Most Compassionate. From ʿAbd al-Malik b. Marwān to Anas b. Mālik, servant of the Messenger of Allah ﷺ. To proceed: I have read your letter and understood what you mentioned of your complaint against al-Ḥajjāj. I did not give him authority over you, nor did I command him to mistreat you. If he returns to the like of it, write to me about that, and I will bring down my punishment upon him, and my support will be good for you. Peace.” When Anas read his letter and was told of his message, he said: “May Allah reward the Commander of the Faithful on my behalf with good, grant him well-being and sufficiency, and requite him with Paradise. This was my expectation of him and the hope from him.” Ismāʿīl b. ʿUbaydillāh said to Anas: “O Abū Ḥamzah, al-Ḥajjāj is the governor of the Commander of the Faithful, and you and your household cannot do without him. If he were put in a collar and handed over to you, he could still harm and benefit. So treat him with moderation and conciliate him; you will live with him in goodness and safety.” Anas said: “I will do so, if Allah wills.” Then Ismāʿīl left him and entered upon al-Ḥajjāj. When al-Ḥajjāj saw him, he said: “Welcome to a man whom I love and whose meeting I have been longing for.” Ismāʿīl said: “By Allah, I too was longing to meet you, but not for what I have brought you.” Al-Ḥajjāj’s color changed, and he said: “What have you brought me?” He said: “I left the Commander of the Faithful while he is the most intensely angry with you and the most distant from you among people.” He said: Al-Ḥajjāj sat up straight, terrified. Ismāʿīl threw the scroll at him, and al-Ḥajjāj began looking at it once and sweating, and looking at Ismāʿīl another time. When he had finished reading it, he said: “Let us go to Abū Ḥamzah to apologize to him and seek his satisfaction.” Ismāʿīl said to him: “Do not rush.” He said: “How can I not rush when you have brought me a calamity?” In the scroll was: “To al-Ḥajjāj b. Yūsuf. In the name of Allah, the Most Merciful, the Most Compassionate. From ʿAbd al-Malik b. Marwān, Commander of the Faithful, to al-Ḥajjāj b. Yūsuf. To proceed: You are a servant whom affairs have swelled until you rose high in them, overstepped your bounds, exceeded your measure, and committed a terrible calamity. You wanted to test me. If I let it pass for you, you would press forward; if I do not let it pass, you would retreat backwards. May Allah curse you, a servant with weak eyes and deficient buttocks. Have you forgotten your fathers’ earnings in al-Ṭāʾif, their digging of wells, and their carrying of rocks on their backs at the watering places? O son of the woman who sought satiety from the dregs of raisins, by Allah, I will squeeze you as the lion squeezes the fox and the hawk squeezes the hare. You have attacked a man among the Companions of the Messenger of Allah ﷺ in our midst, not accepting his good deeds and not overlooking his misdeeds, out of audacity toward the Lord, Mighty and Majestic, and contempt for the covenant. By Allah, if the Jews and Christians had seen a man who served Ezra son of Azariah and Jesus son of Mary, they would have honored him, dignified him, and treated him with respect. How then with this Anas b. Mālik, the servant of the Messenger of Allah ﷺ for eight years, to whom he confided his secrets and whom he consulted in his affairs, and who is, moreover, a remnant of the remnants of his Companions? When you read this letter of mine, be more obedient to him than his slipper and his sandal. Otherwise, a fatal arrow from me will come to you with a decisive death. For every event there is a fixed time, and you will come to know.” Ibn Ṭarārā has discussed the rare expressions in this letter, as have Ibn Qutaybah and others among the scholars of language. Allah knows best. Imam Aḥmad said with his chain of narration from al-Zubayr, meaning Ibn ʿAdī: We complained to Anas b. Mālik about what we were suffering from al-Ḥajjāj, and he said: “Be patient, for no year or day will come upon you except that the one after it is worse, until you meet your Lord, Mighty and Majestic. I heard it from your Prophet ﷺ.” And from al-Shaʿbī: “A time will come upon people when they will pray for mercy upon al-Ḥajjāj.” Abū Nuʿaym said with his chain of narration: Al-Shaʿbī said: “By Allah, if you remain, you will wish for al-Ḥajjāj.” Al-Ḥajjāj and al-Ḥasan al-Baṣrī Al-Aṣmaʿī said: It was said to al-Ḥasan: “You say that the latter is worse than the former, yet this is ʿUmar b. ʿAbd al-ʿAzīz after al-Ḥajjāj.” Al-Ḥasan said: “People must have times of relief.” Maymūn b. Mihrān said: Al-Ḥajjāj sent for al-Ḥasan when he had resolved to harm him. When he stood before him, he said: “O Ḥajjāj, how many fathers are between you and Adam?” He said: “Many.” He said: “Where are they?” He said: “They died.” He said: Then al-Ḥajjāj lowered his head, and al-Ḥasan left. Ayyūb al-Sakhtiyānī said: Al-Ḥajjāj wanted to kill al-Ḥasan several times, but Allah protected him from him. Disputations between them have been mentioned, although al-Ḥasan was not one who held the view of rebelling against him, and he used to forbid the supporters of Ibn al-Ashʿath from that. He only went out with them under compulsion, as we have mentioned. Al-Ḥasan used to say: “He is only a punishment, and the punishment of Allah is not met with the sword. You must be patient, calm, and humble in supplication.” The Khawārij’s view of al-Ḥajjāj b. Yūsuf Ibn Durayd said with his chain of narration from Ibn ʿĀʾishah: A man from the Khawārij was brought to al-Walīd b. ʿAbd al-Malik. It was said to him: “What do you say about Abū Bakr and ʿUmar?” He praised them well. He said: “And ʿUthmān?” He praised him well, until it was said to him: “What do you say about ʿAbd al-Malik b. Marwān?” He said: “Now the real question has come. What can I say about a man of whom al-Ḥajjāj is one of his sins?” Al-Aṣmaʿī said, on the authority of ʿAlī b. Muslim al-Bāhilī: A woman from the Khawārij was brought to al-Ḥajjāj, and he began to speak to her while she did not look at him nor answer him a word. One of the guards said to her: "The commander speaks to you and you turn away from him?" She said: "I am ashamed before God to look at one whom God does not look at." So he ordered that she be killed. The number of those killed by al-Ḥajjāj b. Yūsuf. Abū Bakr b. Abī Khaythama said with his chain on the authority of Qatāda: It was said to Saʿīd b. Jubayr: "You rebelled against al-Ḥajjāj?" He said: "By God, I did not rebel against him until he disbelieved." It is said that after him [Saʿīd], he [al-Ḥajjāj] killed only one man named Māhān. He had killed before him many people, most of them among those who rebelled with Ibn al-Ashʿath. Abū ʿĪsā al-Tirmidhī said with his chain on the authority of Hishām b. Ḥassān: They counted those whom al-Ḥajjāj killed by execution, and it reached one hundred and twenty thousand. Al-Aṣmaʿī said with his chain on the authority of ʿAbbād b. Kathīr, on the authority of Qaḥdham: Sulaymān b. ʿAbd al-Malik released in a single morning eighty-one thousand prisoners. The prisons were inspected after al-Ḥajjāj, and they found in them thirty-three thousand, none of whom deserved amputation or crucifixion. Among those imprisoned was a Bedouin who was found urinating at the base of the wall of the city of Wāsiṭ. He was among those released, and he began to say: When we pass beyond the city of Wāsiṭ, We defecate and pray without reckoning. Despite this extreme harshness, al-Ḥajjāj did not extract much from the land tax of Iraq. Ibn Abī al-Dunyā and Ibrāhīm al-Ḥarbī said with their chains: ʿUmar b. ʿAbd al-ʿAzīz said: "If the nations competed in wickedness and we brought al-Ḥajjāj, we would defeat them. He was not fit for this world or the next. He governed Iraq when it was at its peak of cultivation, and he reduced it until he brought it down to forty million. In this year of mine, eighty million has been delivered to me, and if I remain until next year, I hope that what was delivered to ʿUmar b. al-Khaṭṭāb will be delivered to me: one hundred and ten million." Abū Bakr b. al-Muqriʾ said with his chain: ʿUmar b. ʿAbd al-ʿAzīz wrote to ʿAdī b. Arṭāʾ: "It has reached me that you follow the practice of al-Ḥajjāj. Do not follow his practice, for he used to pray the prayer at other than its time, and he took zakāt from other than its rightful due, and he was most neglectful of everything besides." Yaʿqūb b. Sufyān said with his chain on the authority of al-Rayyān b. Muslim: ʿUmar b. ʿAbd al-ʿAzīz sent the family of Abū ʿAqīl, the household of al-Ḥajjāj, to the governor of Yemen, and wrote to him: "Now then, I have sent the family of Abū ʿAqīl, and they are the worst household among the Arabs. Disperse them in labor according to their contemptibility before God and before us. Peace be upon you." He only exiled them. Al-Awzāʿī said: I heard al-Qāsim b. Mukhaymira say: "Al-Ḥajjāj was undoing the bonds of Islam." And he mentioned a story. Abū Bakr b. ʿAyyāsh said, on the authority of ʿĀṣim: "He did not leave any sanctity of God but al-Ḥajjāj b. Yūsuf violated it." Disagreement about the affair of al-Ḥajjāj. Yaḥyā b. ʿĪsā al-Ramlī said, on the authority of al-Aʿmash: They disagreed about al-Ḥajjāj, so they asked Mujāhid, and he said: "Do you ask me about the disbelieving old man?" Ibn ʿAsākir narrated, on the authority of al-Shaʿbī, that he said: "Al-Ḥajjāj is a believer in al-jibt and al-ṭāghūt, a disbeliever in God the Almighty." Thus he said, and God knows best. Al-Thawrī said with his chain on the authority of Ibn Ṭāwūs, on the authority of his father: He said: "How strange for our brothers from the people of Iraq; they call al-Ḥajjāj a believer!" Al-Thawrī said, on the authority of Ibn ʿAwn: I heard Abū Wāʾil being asked about al-Ḥajjāj: "Do you testify that he is among the people of the Fire?" He said: "Do you command me to testify about God the Almighty?" Al-Thawrī said, on the authority of Manṣūr: I asked Ibrāhīm about cursing al-Ḥajjāj or some of the tyrants, and he said: "Does not God say: 'No doubt! The curse of God is upon the wrongdoers' (Hūd: 18)?" And with it, Ibrāhīm said: "It is enough blindness for a man that he is blind to the affair of al-Ḥajjāj." Salām b. Abī Muṭīʿ said: "I am more hopeful for al-Ḥajjāj than for ʿAmr b. ʿUbayd, because al-Ḥajjāj killed people for the sake of this world, while ʿAmr b. ʿUbayd introduced an innovation among the people, so people killed one another." Al-Zibriqān said: "I once cursed al-Ḥajjāj in the presence of Abū Wāʾil, and he said: 'Do not curse him; perhaps one day he said: O God, have mercy on me, and He will have mercy on him. Beware of sitting with those who say: What do you think? What do you think?'" ʿAwf said: "Al-Ḥajjāj was mentioned in the presence of Muḥammad b. Sīrīn, and he said: 'Poor Abū Muḥammad! If God, Mighty and Majestic, punishes him, it is for his sin; if He forgives him, then congratulations to him; and if he meets God with a sound heart, then those better than him have committed sins.' It was said to him: 'What is the sound heart?' He said: 'That you know that God is true, that the Hour is truly coming, and that God will resurrect those in the graves.'" Abū Qāsim al-Baghawī said with his chain: A man said to Sufyān al-Thawrī: "Testify that al-Ḥajjāj and Abū Muslim are in the Fire." He said: "No, if they affirmed monotheism." Al-Riyāshī said with his chain: Al-Ḥajjāj passed by on a Friday and heard cries for help. He said: "What is this?" It was said to him: "The people of the prisons are saying: The heat has killed us." He said: "Tell them: 'Remain despised therein and do not speak to Me' (cf. al-Muʾminūn: 108). He said: He did not live after that except less than a week. Some said: I saw him coming to Friday prayer when he was on the verge of perishing from illness. The illness and death of al-Ḥajjāj. Al-Aṣmaʿī said: When al-Ḥajjāj fell ill, people spread rumors of his death, so he said in his sermon: "A group of the people of discord and hypocrisy, among whom Satan stirred, said: Al-Ḥajjāj has died, al-Ḥajjāj has died. Enough! Does al-Ḥajjāj hope for good except after death? By God, it would not please me never to die even if I had this world and all it contains. I have not seen God approve immortality except for the most contemptible of His creation to Him, Iblīs. God said to him: 'You are of those reprieved' (al-Aʿrāf: 15), so He reprieved him until the Day of Judgment. And God called the righteous servant, so he said: 'Grant me a kingdom such as shall not belong to anyone after me' (Ṣād: 35), and God gave him that except permanence. So what can be, O man—and all of you are that man—as if I, by God, see every living one of you dead, and every moist thing dry, then he will be carried in the clothes of his shrouds to three cubits in length and one cubit in width, and the earth will eat his flesh and suck his pus, and the beloved of his children will depart dividing the beloved of his wealth. Those who understand, understand what I say." Then he descended. Ibrāhīm b. Hishām b. Yaḥyā b. Yaḥyā al-Ghassānī said with his chain on the authority of ʿUmar b. ʿAbd al-ʿAzīz that he said: "I have not envied al-Ḥajjāj, the enemy of God, for anything as I envied him for his love of the Qurʾān and his giving to its people, and his saying when death came to him: 'O God, forgive me, for the people claim that You will not do so.'" Abū Bakr b. Abī al-Dunyā said with his chain on the authority of Muḥammad b. al-Munkadir: He said: "ʿUmar b. ʿAbd al-ʿAzīz used to hate al-Ḥajjāj, but he envied him for a word he said at death: 'O God, forgive me, for they claimed that You will not do so.'" He said: And some people of knowledge told me: It was said to al-Ḥasan: "Al-Ḥajjāj said such and such at death." He said: "Did he say it?" They said: "Yes." He said: "Perhaps." Abū al-ʿAbbās al-Mubarrad said, on the authority of al-Riyāshī, on the authority of al-Aṣmaʿī: When death came to al-Ḥajjāj, he began to say: O Lord, the enemies have sworn and striven That I am a man from the inhabitants of the Fire. Do they swear blindly? Woe to them! What do they know of the immense forgiveness, O Forgiver? He said: Al-Ḥasan was informed of that, and he said: "By God, if he is saved, it will be by these two." Some of them added to that: When masters' slaves grow old in their bondage, They set them free, the freeing of the righteous. And You, O my Creator, are more worthy of that in generosity— I have grown old in bondage, so free me from the Fire. Ibn Abī al-Dunyā said: Aḥmad b. ʿAbd Allāh al-Taymī narrated to us, saying: When al-Ḥajjāj died, his death was not known until a slave girl looked out and wept, saying: "Indeed, the feeder of food, the splitter of skulls, and the master of the people of Syria has died." Then she began to say: Today those who envied us will have mercy on us, And today those who feared us will be safe from us. ʿAbd al-Razzāq narrated with his chain on the authority of Ibn Ṭāwūs, on the authority of his father, that he was told of the death of al-Ḥajjāj several times. When he verified his death, he said: "So the last remnant of the people who did wrong was cut off. Praise be to God, Lord of the worlds" (al-Anʿām: 45). More than one narrated that when al-Ḥasan was given the good news of al-Ḥajjāj's death, he prostrated in gratitude to God Almighty. He had been in hiding, and he came out and said: "O God, you have caused him to die, so remove from us his way." Ḥammād b. Abī Sulaymān said: When I told Ibrāhīm al-Nakhaʿī of the death of al-Ḥajjāj, he wept for joy. Abū Bakr b. Abī Khaythama said with his chain: Ziyād b. al-Rabīʿ al-Ḥārithī said to the people of the prison: "Al-Ḥajjāj will die in this illness of his on such and such a night." When that night came, the people of the prison did not sleep out of joy; they sat waiting until they heard the wailing. That was on the night of the twenty-seventh of the month of Ramaḍān. It is also said that it was when five days remained of Ramaḍān, and it is said in Shawwāl of this year. His age at that time was fifty-five years, because his birth was in the Year of the Community, in the year forty; it is said a year after that, and it is said a year before that. God knows best. He died in Wāsiṭ, and his grave was concealed, and water was made to flow over it so that it would not be exhumed and burned. And God knows best. Al-Aṣmaʿī said: How amazing was al-Ḥajjāj—he left nothing but three hundred dirhams. Al-Wāqidī said with his chain on the authority of ʿAbd al-Raḥmān b. ʿAbd Allāh b. Qarīb: My uncle narrated to me, saying: They claimed that al-Ḥajjāj died and left nothing but three hundred dirhams, a muṣḥaf, a sword, a saddle, a camel saddle, and one hundred coats of mail as an endowment. Shihāb b. Khirāsh said: My uncle Yazīd b. Ḥawshab narrated to me: Abū Jaʿfar al-Manṣūr sent for me and said: "Tell me the testament of al-Ḥajjāj b. Yūsuf." I said: "Excuse me, O Commander of the Faithful." He said: "Tell it to me." So I said: "In the name of God, the Most Gracious, the Most Merciful. This is what al-Ḥajjāj b. Yūsuf bequeathed: He bears witness that there is no god but God alone, with no partner, and that Muḥammad is His servant and Messenger, and that he knows no obedience except to al-Walīd b. ʿAbd al-Malik; upon it he lives, upon it he dies, and upon it he will be resurrected. He bequeathed nine hundred coats of iron mail: six hundred of them for the hypocrites of the people of Iraq, with which they raid, and three hundred for the Turks." He said: Abū Jaʿfar raised his head to Abū al-ʿAbbās al-Ṭūsī, who was standing at his head, and said: "This, by God, is the Shīʿa, not your Shīʿa." Al-Aṣmaʿī said, on the authority of his father: I saw al-Ḥajjāj in a dream and said: "What has God done with you?" He said: "He killed me for every killing with which I killed a human being." He said: Then I saw him after a year and said: "O Abū Muḥammad, what has God done with you?" He said: "O you who suck your mother's clitoris, did you not ask about this last year?" Al-Qāḍī Abū Yūsuf said: I was with al-Rashīd when a man entered upon him and said: "O Commander of the Faithful, I saw al-Ḥajjāj last night in a dream." He said: "In what appearance did you see him?" He said: "In an ugly appearance." I said to him: "What has God done with you?" He said: "What is it to you, O you who suck your mother's clitoris?" Hārūn said: "You spoke the truth, by God. You truly saw al-Ḥajjāj. Abū Muḥammad would not abandon his harshness, alive or dead." Ḥanbal b. Isḥāq said with his chain on the authority of Ashʿath al-Ḥuddānī: He said: I saw al-Ḥajjāj in a dream in a bad state, and I said: "O Abū Muḥammad, what has your Lord done with you?" He said: "I did not kill anyone with a killing but He killed me with it." I said: "Then what?" He said: "Then He ordered me to the Fire." I said: "Then what?" He said: "Then I hope for what the people of 'there is no god but God' hope for." He said: Ibn Sīrīn used to say: "I do hope for him." That reached al-Ḥasan, and he said: "By God, God will surely disappoint his hope in him." Aḥmad b. Abī al-Ḥawārī said: I heard Abū Sulaymān al-Dārānī say: "Al-Ḥasan al-Baṣrī would not sit in a gathering without mentioning al-Ḥajjāj and supplicating against him." He said: He saw him in a dream and said to him: "Are you al-Ḥajjāj?" He said: "I am al-Ḥajjāj." He said: "What has God done with you?" He said: "I was killed for every person I killed, then I was placed with the monotheists." He said: After that, al-Ḥasan refrained from reviling him. And God knows best.
Tarikh (al-Tabari) 2398No grade recorded
مَا فَعَلَهُ مُحَمَّدُ بْنُ الْقَاسِمِ بَعْدَ مَوْتِ الْحَجَّاجِ وَقَتْلِهِ لَمَّا مَاتَ الْحَجَّاجُ بْنُ يُوسُفَ كَانَ مُحَمَّدُ بْنُ الْقَاسِمِ بِالْمُلْتَانِ، فَأَتَاهُ خَبَرُ وَفَاتِهِ، فَرَجَعَ إِلَى الرُّورِ وَالْبَغْرُورِ، وَكَانَ قَدْ فَتَحَهُمَا، فَأَعْطَى النَّاسَ، وَوَجَّهَ إِلَى الْبَيْلَمَانِ جَيْشًا، فَلَمْ يُقَاتِلُوا وَأَعْطَوُا الطَّاعَةَ، وَسَأَلَهُ أَهْلُ سُرَشْتَ، وَهِيَ مَغْزَى أَهْلِ الْبَصْرَةِ، وَأَهْلُهَا يَقْطَعُونَ فِي الْبَحْرِ، ثُمَّ أَتَى مُحَمَّدٌ الْكَيْرَجَ فَخَرَجَ إِلَيْهِ دَوْهَرُ فَقَاتَلَهُ، فَانْهَزَمَ دَوْهَرُ وَهَرَبَ، وَقِيلَ: بَلْ قُتِلَ، وَنَزَلَ أَهْلُ الْمَدِينَةِ عَلَى حُكْمِ مُحَمَّدٍ فَقَتَلَ وَسَبَى، قَالَ الشَّاعِرُ: نَحْنُ قَتَلْنَا ذَاهِرًا وَدَوْهَرَا وَالْخَيْلُ تَرْدِي مِنْسَرًا فَمِنْسَرَا وَمَاتَ الْوَلِيدُ بْنُ عَبْدِ الْمَلِكِ وَوَلِيَ سُلَيْمَانُ بْنُ عَبْدِ الْمَلِكِ، فَوَلَّى يَزِيدَ بْنَ أَبِي كَبْشَةَ السَّكْسَكِيَّ السِّنْدَ، فَأَخَذَ مُحَمَّدًا وَقَيَّدَهُ وَحَمَلَهُ إِلَى الْعِرَاقِ، فَقَالَ مُحَمَّدٌ مُتَمَثِّلًا: أَضَاعُونِي وَأَيَّ فَتًى أَضَاعُوا لِيَوْمِ كَرِيهَةٍ وَسِدَادِ ثَغْرِ فَبَكَى أَهْلُ السِّنْدِ عَلَى مُحَمَّدٍ، فَلَمَّا وَصَلَ إِلَى الْعِرَاقِ حَبَسَهُ صَالِحُ بْنُ عَبْدِ الرَّحْمَنِ بِوَاسِطَ، فَقَالَ: فَلَئِنْ ثَوَيْتُ بِوَاسِطٍ وَبِأَرْضِهَا رَهْنَ الْحَدِيدِ مُكَبَّلًا مَغْلُولَا فَلَرُبَّ قَيْنَةِ فَارِسٍ قَدْ رُعْتُهَا وَلَرُبَّ قَرْنٍ قَدْ تَرَكْتُ قَتِيلَا وَقَالَ: وَلَوْ كُنْتُ أَجْمَعْتُ الْفِرَارَ لَوُطِّئَتْ إِنَاثٌ أُعِدَّتْ لِلْوَغَى وَذُكُورُ وَمَا دَخَلَتْ خَيْلُ السَّكَاسِكِ أَرْضَنَا وَلَا كَانَ مِنْ عَكٍّ عَلَيَّ أَمِيرُ وَمَا كُنْتُ لِلْبُدِّ الْمَزُونِيِّ تَابِعًا فَيَا لَكَ دَهْرٌ بِالْكِرَامِ عَثُورُ فَعَذَّبَهُ صَالِحٌ فِي رِجَالٍ مِنْ آلِ أَبِي عَقِيل حَتَّى قَتَلَهُ، وَكَانَ الْحَجَّاجُ قَتْلَ آدَمَ أَخَا صَالِحٍ، وَكَانَ يَرَى رَأْيَ الْخَوَارِجِ، وَقَالَ حَمْزَةُ بْنُ بَيْضٍ الْحَنَفِيُّ يَرْثِي مُحَمَّدًا: إِنَّ الْمُرُوءَةَ وَالسَّمَاحَةَ وَالنَّدَى لِمُحَمَّدِ بْنِ الْقَاسِمِ بْنِ مُحَمَّدِ سَاسَ الْجُيُوشَ لِسَبْعَ عَشْرَةَ حِجَّةً يَا قُرْبَ ذَلِكَ سُؤْدُدًا مِنْ مَوْلِدِ وَقَالَ آخَرُ: سَاسَ الرِّجَالَ لِسَبْعَ عَشْرَةَ حِجَّةً وَلِدَاتُهُ إِذْ ذَاكَ فِي أَشْغَالِ وَمَاتَ يَزِيدُ بْنُ أَبِي كَبْشَةَ بَعْدَ قُدُومِهِ أَرْضَ السِّنْدِ بِثَمَانِيَةَ عَشَرَ يَوْمًا، وَاسْتَعْمَلَ سُلَيْمَانُ بْنُ عَبْدِ الْمَلِكِ عَلَى السِّنْدِ حَبِيبَ بْنَ الْمُهَلَّبِ، فَقَدِمَهَا وَقَدْ رَجَعَ مُلُوكُ السِّنْدِ إِلَى مَمَالِكِهِمْ وَرَجَعَ جَيْشَبَهْ بْنُ ذَاهِرٍ إِلَى بِرْهَمْنَابَاذَ، فَنَزَلَ حَبِيبٌ عَلَى شَاطِئِ مِهْرَانَ، فَأَعْطَاهُ أَهْلُ الرُّورِ الطَّاعَةَ، وَحَارَبَ قَوْمًا فَظَفِرَ بِهِمْ. ثُمَّ مَاتَ سُلَيْمَانُ وَاسْتُخْلِفَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ، فَكَتَبَ إِلَى الْمُلُوكِ يَدْعُوهُمْ إِلَى الْإِسْلَامِ وَالطَّاعَةِ عَلَى أَنْ يُمَلِّكَهُمْ، وَلَهُمْ مَا لِلْمُسْلِمِينَ وَعَلَيْهِمْ مَا عَلَيْهِمْ. فَأَسْلَمَ جَيْشَبَهْ وَالْمُلُوكُ، وَتَسَمَّوْا بِأَسْمَاءِ الْعَرَبِ. وَكَانَ عَمْرُو بْنُ مُسْلِمٍ الْبَاهِلِيُّ عَامِلَ عُمَرَ عَلَى ذَلِكَ الثَّغْرِ، فَغَزَا بَعْضَ الْهِنْدِ فَظَفِرَ. ثُمَّ إِنَّ الْجُنَيْدَ بْنَ عَبْدِ الرَّحْمَنِ وَلِيَ السِّنْدَ أَيَّامَ هِشَامِ بْنِ عَبْدِ الْمَلِكِ، فَأَتَى الْجُنَيْدُ شَطَّ مِهْرَانَ فَمَنَعَهُ جَيْشَبَهْ بْنُ ذَاهِرٍ الْعُبُورَ، وَأَرْسَلَ إِلَيْهِ: إِنِّي قَدْ أَسْلَمْتُ، وَوَلَّانِي الرَّجُلُ الصَّالِحُ بِلَادِي وَلَسْتُ آمَنُكَ، فَأَعْطَاهُ رُهُنًا وَأَخَذَ مِنْهُ رُهُنًا عَلَى خَرَاجِ بِلَادِهِ، ثُمَّ تَرَادَّا وَكَفَرَ جَيْشَبَهْ وَحَارَبَ، وَقِيلَ: إِنَّهُ لَمْ يُحَارِبْ وَلَكِنَّ الْجُنَيْدَ تَجَنَّى عَلَيْهِ، فَأَتَى الْهِنْدَ فَجَمَعَ جُمُوعًا، وَأَعَدَّ السُّفُنَ وَاسْتَعَدَّ لِلْحَرْبِ، فَسَارَ إِلَيْهِ الْجُنَيْدُ بِالسُّفُنِ، فَالْتَقَوْا فِي بَطِيحَةَ، فَأُخِذَ جَيْشَبَهْ أَسِيرًا، وَقَدْ جَنَحَتْ سَفِينَتُهُ، فَقَتَلَهُ الْجُنَيْدُ وَهَرَبَ صَصَّةُ بْنُ ذَاهِرٍ، وَهُوَ يُرِيدُ أَنْ يَمْضِيَ إِلَى الْعِرَاقِ فَيَشْكُوَ غَدْرَ الْجُنَيْدِ، فَلَمْ يَزَلِ الْجُنَيْدُ يُؤْنِسُهُ حَتَّى وَضَعَ يَدَهُ فِي يَدِهِ فَقَتَلَهُ. وَغَزَا الْجُنَيْدُ الْكَيْرَجَ، وَكَانُوا قَدْ نَقَضُوا، فَاتَّخَذُوا كَبْشًا وَصَكَّ بِهَا سُورَ الْمَدِينَةِ، فَثَلَمَهُ وَدَخَلَهَا، فَقَتَلَ وَسَبَى، وَوَجَّهَ الْعُمَّالَ إِلَى الْمَرْمَذِ وَالْمَنْدَلِ وَدَهْنَجَ وَبُرُوَنْجَ. وَكَانَ الْجُنَيْدُ يَقُولُ: الْقَتْلُ فِي الْجَزَعِ أَكْبَرُ مِنْهُ فِي الصَّبْرِ. وَوَجَّهَ جَيْشًا إِلَى أَزِينَ فَأَغَارُوا عَلَيْهَا وَحَرَّقُوا رَبْضَهَا، وَفَتَحَ الْبَيْلَمَانَ، وَحَصَلَ عِنْدَهُ سِوَى مَا حَمَلَ أَرْبَعُونَ أَلْفَ أَلْفٍ وَحَمَلَ مِثْلَهَا، وَوَلَّى الْجُنَيْدُ تَمِيمَ بْنَ زَيْدٍ الْقَيْنِيَّ، فَضَعُفَ وَوَهَنَ، وَمَاتَ قَرِيبًا مِنَ الدَّيْبُلِ. وَفِي أَيَّامِهِ خَرَجَ الْمُسْلِمُونَ عَنْ بِلَادِ الْهِنْدِ وَرَفَضُوا مَرَاكِزَهُمْ، ثُمَّ وُلِّيَ الْحَكَمُ بْنُ عَوَّامٍ الْكَلْبِيُّ، وَقَدْ كَفَرَ أَهْلُ الْهِنْدِ إِلَّا أَهْلَ قَصَّةَ، فَبَنَى مَدِينَةً سَمَّاهَا الْمَحْفُوظَةَ، وَجَعَلَهَا مَأْوَى الْمُسْلِمِينَ، وَكَانَ مَعَهُ عَمْرُو بْنُ مُحَمَّدِ بْنِ الْقَاسِمِ، وَكَانَ يُفَوِّضُ إِلَيْهِ عَظِيمَ الْأُمُورِ، فَأَغْزَاهُ مِنَ الْمَحْفُوظَةِ، فَلَمَّا قَدِمَ عَلَيْهِ وَقَدْ ظَفِرَ أَمَرَهُ فَبَنَى مَدِينَةً وَسَمَّاهَا الْمَنْصُورَةَ، فَهِيَ الَّتِي يَنْزِلُهَا الْأُمَرَاءُ، وَاسْتَخْلَصَ مَا كَانَ قَدْ غَلَبَ عَلَيْهِ الْعَدُوُّ، وَرَضِيَ النَّاسُ بِوِلَايَتِهِ، وَكَانَ خَالِدٌ الْقَسْرِيُّ يَقُولُ: وَاعْجَبَا ! وَلَّيْتُ فَتَى الْعَرَبِ، يَعْنِي تَمِيمًا، فَرُفِضَ وَتُرِكَ، وَوَلَّيْتُ أَبْخَلَ الْعَرَبِ فَرُضِيَ بِهِ. ثُمَّ قُتِلَ الْحَكَمُ، وَكَانَ الْعُمَّالُ يُقَاتِلُونَ الْعَدُوَّ، فَكَانُوا يَفْتَتِحُونَ نَاحِيَةً وَيَأْخُذُونَ مَا تَيَسَّرَ لَهُمْ لِضَعْفِ الدَّوْلَةِ الْأُمَوِيَّةِ بَعْدَ ذَلِكَ، إِلَى أَنْ جَاءَتِ الدَّوْلَةُ الْمُبَارَكَةُ الْعَبَّاسِيَّةُ.
✧ What Muhammad b. al-Qasim did after the death of al-Hajjaj and his killing When al-Hajjaj b. Yusuf died, Muhammad b. al-Qasim was at al-Multan, and the news of his death reached him, so he returned to al-Rur and al-Baghrur, which he had conquered, and he gave to the people. He sent an army to al-Baylaman, and they did not fight but gave obedience. The people of Surasht—which is the military goal of the people of al-Basrah, and whose people raid on the sea—asked him for terms. Then Muhammad came to al-Kayraj, and Dawhar came out to him and fought him, but Dawhar was defeated and fled—though it is said he was killed instead—and the people of the city submitted to Muhammad’s judgment, so he killed and took captives. The poet said: We killed Dahir and Dawhar, While the horses galloped troop after troop. Then al-Walid b. ʿAbd al-Malik died and Sulayman b. ʿAbd al-Malik became caliph. He appointed Yazid b. Abi Kabshah al-Saksaki over al-Sind, and he seized Muhammad, bound him in chains, and carried him to al-ʿIraq. Muhammad said, quoting: They lost me—and what a youth they lost— For a day of adversity and the closing of a frontier. The people of al-Sind wept over Muhammad. When he reached al-ʿIraq, Salih b. ʿAbd al-Rahman imprisoned him in Wasit, and he said: If I lie in Wasit and its land, A hostage to iron, fettered and shackled, Many a singing-girl of a horseman I have startled, And many a champion I have left slain. And he said: Had I resolved on flight, there would have been trampled Females and males prepared for battle. The horses of al-Sakasik would not have entered our land, Nor would any commander from ʿAkk have ruled over me. Nor would I have been a follower of al-Budd al-Mazuni— O what a time, ever stumbling over the noble. Then Salih tortured him along with men of the family of Abi ʿAqil until he killed him. Al-Hajjaj had killed Adam, Salih’s brother, who held the Kharijite view. Hamzah b. Bayd al-Hanafi said, elegizing Muhammad: Manliness, generosity, and bounty belong To Muhammad b. al-Qasim b. Muhammad. He led armies at seventeen years of age— How near that was to noble birth from his origins. And another said: He led men at seventeen years of age, While his peers at that time were still in their affairs. Yazid b. Abi Kabshah died eighteen days after arriving in the land of al-Sind. Sulayman b. ʿAbd al-Malik appointed Habib b. al-Muhallab over al-Sind, and he arrived there after the kings of al-Sind had returned to their realms and Jayshabah b. Dahir had returned to Brahmanabad. Habib encamped on the bank of the Mihran, and the people of al-Rur gave him obedience. He fought a group and was victorious over them. Then Sulayman died and ʿUmar b. ʿAbd al-ʿAziz was made caliph. He wrote to the kings inviting them to Islam and obedience on condition that he would let them keep their kingdoms, and they would have what the Muslims have and owe what the Muslims owe. So Jayshabah and the kings embraced Islam and took Arab names. ʿAmr b. Muslim al-Bahili was ʿUmar’s governor over that frontier, and he raided part of al-Hind and was victorious. Then al-Junayd b. ʿAbd al-Rahman governed al-Sind in the days of Hisham b. ʿAbd al-Malik. Al-Junayd came to the bank of the Mihran, but Jayshabah b. Dahir prevented him from crossing and sent to him: “I have embraced Islam, and the virtuous man [i.e., ʿUmar b. ʿAbd al-ʿAziz] appointed me over my lands, and I do not trust you.” So al-Junayd gave him hostages and took hostages from him for the kharaj of his lands; then they exchanged them, but Jayshabah apostatized and fought—though it is said he did not fight, but al-Junayd acted unjustly toward him. So Jayshabah went to al-Hind, gathered multitudes, prepared ships, and readied for war. Al-Junayd marched against him with ships, and they met at a marsh. Jayshabah was taken prisoner when his ship ran aground, and al-Junayd killed him. Sassah b. Dahir fled, intending to go to al-ʿIraq and complain of al-Junayd’s treachery, but al-Junayd kept reassuring him until he placed his hand in his hand and killed him. Al-Junayd raided al-Kayraj, whose people had broken their pact. They made a battering ram and struck the city wall with it, breaching it, and he entered, killing and taking captives. He sent governors to al-Marmadh, al-Mandal, Dahnaj, and Burunj. Al-Junayd used to say: “Killing in panic is greater than in steadfast endurance.” He sent an army to Azin, and they raided it and burned its outskirts. He conquered al-Baylaman, and he obtained, besides what he took as booty, forty thousand thousand [dirhams], and he took the like again. Al-Junayd appointed Tamim b. Zayd al-Qayni, but he was weak and feeble, and he died near al-Daybul. In his days the Muslims withdrew from the land of al-Hind and abandoned their outposts. Then al-Hakam b. ʿAwwam al-Kalbi was appointed governor, and the people of al-Hind had apostatized except the people of Qassah. He built a city and named it al-Mahfuzah and made it a refuge for the Muslims. With him was ʿAmr b. Muhammad b. al-Qasim, and he delegated great matters to him. He sent him on a raid from al-Mahfuzah, and when he returned victorious, he ordered him to build a city and named it al-Mansurah, which is the one where the governors reside. He recovered what the enemy had seized, and the people were pleased with his governorship. Khalid al-Qasri used to say: “How astonishing! I appointed the youth of the Arabs—meaning Tamim—and he was rejected and left, but I appointed the most miserly of the Arabs, and he was accepted.” Then al-Hakam was killed. After that, the governors fought the enemy, and they would conquer one region and take what was easy for them because of the weakness of the Umayyad state, until the blessed Abbasid state came.
Tarikh (al-Tabari) 2399No grade recorded
وَمِمَّنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ أَعْنِي سَنَةَ خَمْسٍ وَتِسْعِينَ : إِبْرَاهِيمُ بْنُ يَزِيدَ النَّخَعِيُّ إِبْرَاهِيمُ بْنُ يَزِيدَ النَّخَعِيُّ قَالَ: كُنَّا إِذَا حَضَرْنَا جِنَازَةً، أَوْ سَمِعْنَا بِمَيِّتٍ عُرِفَ ذَلِكَ فِينَا أَيَّامًا; لِأَنَّا قَدْ عَرَفْنَا أَنَّهُ نَزَلَ بِهِ أَمْرٌ صَيَّرَهُ إِلَى الْجَنَّةِ أَوْ إِلَى النَّارِ، وَإِنَّكُمْ فِي جَنَائِزِكُمْ تَتَحَدَّثُونَ بِأَحَادِيثَ دُنْيَاكُمْ. وَقَالَ: لَا يَسْتَقِيمُ رَأْيٌ إِلَّا بِرِوَايَةٍ، وَلَا رِوَايَةٌ إِلَّا بِرَأْيٍ. وَقَالَ: إِذَا رَأَيْتَ الرَّجُلَ يَتَهَاوَنُ بِالتَّكْبِيرَةِ الْأُولَى فَاغْسِلْ يَدَيْكَ مِنْ فَلَاحِهِ. وَقَالَ إِنِّي لَأَرَى الشَّيْءَ مِمَّا يُعَابُ فَلَا يَمْنَعُنِي مِنْ عَيْبِهِ إِلَّا مَخَافَةُ أَنْ أُبْتَلَى بِهِ. وَبَكَى عِنْدَ مَوْتِهِ فَقِيلَ لَهُ: مَا يُبْكِيكَ؟ فَقَالَ: انْتِظَارُ مَلَكِ الْمَوْتِ، مَا أَدْرِي يُبَشِّرُنِي بِجَنَّةٍ، أَوْ بِنَارٍ. الْحَسَنُ بْنُ مُحَمَّدِ ابْنِ الْحَنَفِيَّةِ الْحَسَنُ بْنُ مُحَمَّدِ ابْنِ الْحَنَفِيَّةِ كُنْيَتُهُ أَبُو مُحَمَّدٍ، كَانَ الْمُقَدَّمَ عَلَى إِخْوَتِهِ فِي الْفَضْلِ، وَكَانَ أَعْلَمَ النَّاسِ بِالِاخْتِلَافِ وَالْفِقْهِ وَالتَّفْسِيرِ، وَكَانَ مِنْ ظُرَفَاءِ بَنِي هَاشِمٍ وَعُقَلَائِهِمْ، وَلَمْ يَكُنْ لَهُ عَقِبٌ. قَالَ أَيُّوبُ السِّخْتِيَانِيُّ وَغَيْرُهُ: كَانَ أَوَّلَ مَنْ تَكَلَّمَ فِي الْإِرْجَاءِ. وَكَتَبَ فِي ذَلِكَ رِسَالَةً ثُمَّ نَدِمَ عَلَيْهَا. وَقَالَ غَيْرُهُمْ: كَانَ يَتَوَقَّفُ فِي عُثْمَانَ، وَعَلِيٍّ، وَطَلْحَةَ، وَالزُّبَيْرِ، فَلَا يَتَوَلَّاهُمْ، وَلَا يَذُمُّهُمْ، فَلَمَّا بَلَغَ ذَلِكَ أَبَاهُ مُحَمَّدَ بْنَ الْحَنَفِيَّةِ ضَرَبَهُ فَشَجَّهُ، وَقَالَ: وَيْحَكَ، أَلَا تَتَوَلَّى أَبَاكَ عَلِيًّا؟ وَقَالَ أَبُو عُبَيْدٍ: تُوُفِّيَ سَنَةَ خَمْسٍ وَتِسْعِينَ. وَقَالَ خَلِيفَةُ: تُوُفِّيَ فِي أَيَّامِ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ. وَاللَّهُ أَعْلَمُ. حُمَيْدُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ الزُّهْرِيُّ حُمَيْدُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ الزُّهْرِيُّ وَأُمُّهُ أُمُّ كُلْثُومٍ بِنْتُ عُقْبَةَ بْنِ أَبِي مُعَيْطٍ، وَهِيَ أُخْتُ عُثْمَانَ بْنِ عَفَّانَ لِأُمِّهِ، وَكَانَ حُمَيْدٌ فَقِيهًا نَبِيلًا عَالِمًا، لَهُ رِوَايَاتٌ كَثِيرَةٌ. وَفِيهَا كَانَ مَقْتَلُ سَعِيدِ بْنِ جُبَيْرٍ ، فِي قَوْلِ عَلِيِّ بْنِ الْمَدَائِنِيِّ، وَجَمَاعَةٍ. وَالْمَشْهُورُ أَنَّهُ كَانَ فِي سَنَةِ أَرْبَعٍ وَتِسْعِينَ، كَمَا ذَكَرَهُ ابْنُ جَرِيرٍ وَغَيْرُ وَاحِدٍ. وَاللَّهُ أَعْلَمُ. وَفِيهَا مَاتَ سَعْدُ بْنُ إِيَاسٍ أَبُو عَمْرٍو الشَّيْبَانِيُّ، وَلَهُ مِائَةٌ وَعِشْرُونَ سَنَةً. وَفِي إِمَارَةِ الْحَجَّاجِ مَاتَ سَفِينَةُ مَوْلَى رَسُولِ اللَّهِ، ﷺ. وَفِي هَذِهِ السَّنَةِ مَاتَ سَالِمُ بْنُ أَبِي الْجَعْدِ. وَفِيهَا مَاتَ جَعْفَرُ بْنُ عَمْرِو بْنِ أُمَيَّةَ الضَّمْرِيُّ، وَهُوَ أَخُو عَبْدِ اللَّهِ بْنِ مَرْوَانَ مِنَ الرَّضَاعَةِ. وَفِي إِمَارَةِ الْحَجَّاجِ قُتِلَ أَبُو الْأَحْوَصِ عَوْفُ بْنُ مَالِكِ بْنِ نَضْلَةَ الْجُشَمِيُّ الْكُوفِيُّ، قَتَلَهُ الْخَوَارِجُ. قيس بن أبي حازم قَيْسُ بْنُ أَبِي حَازِمٍ، وَاسْمُهُ حُصَيْنُ بْنُ عَوْفٍ، وَيُقَالُ: اسْمُهُ عَبْدُ عَوْفِ بْنُ الْحَارِثِ، أَبُو عَبْدِ اللَّهِ الْأَحْمَسِيُّ: أَدْرَكَ الْجَاهِلِيَّةَ، وَقَصَدَ رَسُولَ اللَّهِ ﷺ لِيُبَايِعَهُ فَوَجَدَهُ قَدْ تُوُفِّيَ. رَوَى عَنْ أَبِي بَكْرٍ، وَعُمَرَ، وَعُثْمَانَ، وَعَلِيٍّ، وَطَلْحَةَ، وَالزُّبَيْرِ، وَسَعْدٍ، وَسَعِيدٍ، وَابْنِ مَسْعُودٍ، وَبِلَالِ بْنِ أَبِي رَبَاحٍ، وَعَمَّارٍ، وَخَبَّابٍ، وَحُذَيْفَةَ، وَجَرِيرٍ [فِي آخَرِينَ]. وَقَالَ أَبُو دَاوُدَ: رَوَى عَنْ تِسْعَةٍ مِنَ الْعَشْرَةِ، [وَلَمْ يَرْوِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ، وَقَالَ غَيْرُهُ: رَوَى عَنِ الْعَشْرَةِ]. قَالَ عَبْدُ الرَّحْمَنِ بْنُ يُوسُفَ بْنِ خِرَاشٍ الْحَافِظُ: لَيْسَ فِي التَّابِعِينَ مَنْ رَوَى عَنِ الْعَشْرَةِ غَيْرُهُ. وَشَهِدَ النَّهْرَوَانَ مَعَ عَلِيٍّ ؓ. رَوَى عَنْهُ أَبُو إِسْحَاقَ، وَإِسْمَاعِيلُ بْنُ خَالِدٍ، وَالْأَعْمَشُ وَجَازَ الْمِائَةَ بِسِنِينَ كَثِيرَةً فَتَغَيَّرَ. وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ، وَقِيلَ: فِي سَنَةِ ثَمَانٍ وَتِسْعِينَ.
✧ Among those who died in this year, meaning the year ninety-five: Ibrāhīm b. Yazīd al-Nakhaʿī Ibrāhīm b. Yazīd al-Nakhaʿī He said: When we attended a funeral, or heard of a deceased person, that was recognized among us for days; because we knew that a matter had befallen him that would send him to Paradise or to the Fire, whereas you, during your funerals, speak of the affairs of your worldly life. And he said: No opinion is sound without transmission, and no transmission is sound without opinion. And he said: If you see a man being negligent about the first takbīr, then wash your hands of his success. And he said: I may see something that is blameworthy, and nothing prevents me from blaming it except fear of being afflicted with it myself. And he wept at his death, and it was said to him: What makes you weep? He said: The waiting for the Angel of Death; I do not know whether he will bring me good tidings of Paradise or of the Fire. Al-Ḥasan b. Muḥammad ibn al-Ḥanafiyya al-Ḥasan b. Muḥammad ibn al-Ḥanafiyya His kunya was Abū Muḥammad. He was foremost among his brothers in excellence, and he was the most learned of people regarding differences of opinion, jurisprudence, and exegesis. He was among the refined and intelligent men of Banū Hāshim, and he had no descendants. Ayyūb al-Sakhtiyānī and others said: He was the first to speak of irjāʾ, and he wrote a treatise on that, then he regretted it. Others said: He used to suspend judgment regarding ʿUthmān, ʿAlī, Ṭalḥa, and al-Zubayr; he neither allied himself with them nor disparaged them. When that reached his father, Muḥammad b. al-Ḥanafiyya, he struck him and gashed his head, and said: Woe to you! Will you not ally yourself with your father ʿAlī? Abū ʿUbayd said: He died in the year ninety-five. Khalīfa said: He died during the days of ʿUmar b. ʿAbd al-ʿAzīz. And God knows best. Ḥumayd b. ʿAbd al-Raḥmān b. ʿAwf al-Zuhrī Ḥumayd b. ʿAbd al-Raḥmān b. ʿAwf al-Zuhrī His mother was Umm Kulthūm bt. ʿUqba b. Abī Muʿayṭ, and she was the sister of ʿUthmān b. ʿAffān through his mother. Ḥumayd was a jurist, noble, and learned, with many narrations. In this year occurred the killing of Saʿīd b. Jubayr, according to the statement of ʿAlī b. al-Madāʾinī and a group. The well-known view is that it was in the year ninety-four, as mentioned by Ibn Jarīr and more than one. And God knows best. In it died Saʿd b. Iyās Abū ʿAmr al-Shaybānī, at the age of one hundred and twenty years. During the governorship of al-Ḥajjāj died Safīna, the client of the Messenger of God, ﷺ. In this year died Sālim b. Abī al-Jaʿd. In it died Jaʿfar b. ʿAmr b. Umayya al-Ḍamrī, and he was the milk-brother of ʿAbd Allāh b. Marwān. During the governorship of al-Ḥajjāj was killed Abū al-Aḥwaṣ ʿAwf b. Mālik b. Naḍla al-Jushamī al-Kūfī; the Kharijites killed him. Qays b. Abī Ḥāzim Qays b. Abī Ḥāzim, whose name was Ḥuṣayn b. ʿAwf, and it is said his name was ʿAbd ʿAwf b. al-Ḥārith, Abū ʿAbd Allāh al-Aḥmasī: He lived in the pre-Islamic era and set out to the Messenger of God ﷺ to pledge allegiance to him, but found that he had already died. He narrated from Abū Bakr, ʿUmar, ʿUthmān, ʿAlī, Ṭalḥa, al-Zubayr, Saʿd, Saʿīd, Ibn Masʿūd, Bilāl b. Abī Rabāḥ, ʿAmmār, Khabbāb, Ḥudhayfa, and Jarīr [among others]. Abū Dāwūd said: He narrated from nine of the ten, [and did not narrate from ʿAbd al-Raḥmān b. ʿAwf; and another said: He narrated from the ten]. ʿAbd al-Raḥmān b. Yūsuf b. Khirāsh al-Ḥāfiẓ said: There is no one among the Successors who narrated from the ten other than him. He witnessed al-Nahrawān with ʿAlī ؓ. Narrated from him: Abū Isḥāq, Ismāʿīl b. Khālid, and al-Aʿmash. He passed the age of one hundred by many years and then his memory changed. He died in this year, and it is said: in the year ninety-eight.
Tarikh (al-Tabari) 2400No grade recorded
ثُمَّ دَخَلَتْ سَنَةُ سِتٍّ وَتِسْعِينَ فَتَحِ قُتَيْبَةَ مَدِينَةَ كَاشْغَرَ وفي سَنَةُ سِتٍّ وَتِسْعِينَ فَتَحَ قُتَيْبَةُ بْنُ مُسْلِمٍ، رَحِمَهُ اللَّهُ تَعَالَى، كَاشْغَرَ مِنْ أَرْضِ الصِّينِ، وَبَعَثَ إِلَى مَلِكِ الصِّينِ رُسُلًا يَتَهَدَّدُهُ وَيَتَوَعَّدُهُ، وَيُقْسِمُ بِاللَّهِ لَا يَرْجِعُ حَتَّى يَطَأَ بِلَادَهُ، وَيَخْتِمَ مُلُوكَهُمْ وَأَشْرَافَهُمْ، وَيَأْخُذَ الْجِزْيَةَ مِنْهُمْ، أَوْ يَدْخُلُوا فِي الْإِسْلَامِ، فَدَخَلَ الرُّسُلُ عَلَى الْمَلِكِ الْأَعْظَمِ فِيهَا وَهُوَ فِي مَدِينَةٍ عَظِيمَةٍ يُقَالُ: إِنَّ عَلَيْهَا تِسْعِينَ بَابًا فِي سُورِهَا الْمُحِيطِ بِهَا يُقَالُ لَهَا: خَانُ بَالِقَ. مِنْ أَعْظَمِ الْمُدُنِ، وَأَكْثَرِهَا رَيْعًا، وَمُعَامَلَاتٍ وَأَمْوَالًا، حَتَّى قِيلَ: إِنَّ بِلَادَ الْهِنْدِ مَعَ اتِّسَاعِهَا كَالشَّامَةِ فِي مُلْكِ الصِّينِ. وَالصِّينُ لَا يَحْتَاجُونَ إِلَى أَنْ يُسَافِرُوا فِي مُلْكِ غَيْرِهِمْ; لِكَثْرَةِ أَمْوَالِهِمْ وَمَتَاعِهِمْ، وَغَيْرُهُمْ مُحْتَاجٌ إِلَيْهِمْ; لِمَا عِنْدَهُمْ مِنَ الْمَتَاعِ وَالدُّنْيَا الْمُتَّسِعَةِ، وَسَائِرُ مُلُوكِ تِلْكَ الْبِلَادِ تُؤَدِّي إِلَى مَلِكِ الصِّينَ الْخَرَاجَ; لِقَهْرِهِ وَكَثْرَةِ جُنْدِهِ وَعُدَدِهِ. وَالْمَقْصُودُ أَنَّ الرُّسُلَ لَمَّا دَخَلُوا عَلَى مَلِكِ الصِّينِ وَجَدُوا مَمْلَكَةً عَظِيمَةً، وَجُنْدًا كَثِيرًا، وَمَدِينَةً حَصِينَةً ذَاتَ أَنْهَارٍ وَأَسْوَاقٍ، وَحُسْنٍ وَبَهَاءٍ، فَدَخَلُوا عَلَيْهِ فِي قَلْعَةٍ عَظِيمَةٍ حَصِينَةٍ، بِقَدْرِ مَدِينَةٍ كَبِيرَةٍ، فَقَالَ لَهُمْ مَلِكُ الصِّينِ: مَا أَنْتُمْ؟ وَكَانُوا ثَلَاثَمِائَةِ رَسُولٍ عَلَيْهِمْ هُبَيْرَةُ فَقَالَ الْمَلِكُ لِتُرْجُمَانِهِ: قُلْ لَهُمْ: مَا أَنْتُمْ وَمَا تُرِيدُونَ؟ فَقَالُوا: نَحْنُ رُسُلُ قُتَيْبَةَ بْنِ مُسْلِمٍ، وَهُوَ يَدْعُوكَ إِلَى الْإِسْلَامِ، فَإِنْ لَمْ تَفْعَلْ فَالْجِزْيَةُ، فَإِنْ لَمْ تَفْعَلْ فَالْحَرْبُ. فَغَضِبَ الْمَلِكُ، وَأَمَرَ بِهِمْ إِلَى دَارٍ، فَلَمَّا كَانَ الْغَدُ دَعَاهُمْ فَقَالَ لَهُمْ: كَيْفَ تَكُونُونَ فِي عِبَادَةِ إِلَهِكُمْ؟ فَصَلَّوُا الصَّلَاةَ عَلَى عَادَتِهِمْ، فَلَمَّا رَكَعُوا وَسَجَدُوا ضَحِكَ مِنْهُمْ، فَقَالَ: كَيْفَ تَكُونُونَ فِي بُيُوتِكُمْ؟ فَلَبِسُوا ثِيَابَ مِهَنِهِمْ، فَأَمَرَهُمْ بِالِانْصِرَافِ. فَلَمَّا كَانَ مِنَ الْغَدِ أَرْسَلَ إِلَيْهِمْ، فَقَالَ: كَيْفَ تَدْخُلُونَ عَلَى مُلُوكِكُمْ؟ فَلَبِسُوا الْوَشْيَ وَالْعَمَائِمَ وَالْمَطَارِفَ، وَدَخَلُوا عَلَى الْمَلِكِ فَقَالَ لَهُمْ: ارْجِعُوا. فَرَجَعُوا فَقَالَ الْمَلِكُ لِأَصْحَابِهِ: كَيْفَ رَأَيْتُمْ هَؤُلَاءِ؟ فَقَالُوا: هَذِهِ أَشْبَهُ بِهَيْئَةِ الرِّجَالِ مِنْ تِلْكَ الْمَرَّةِ الْأُولَى، وَهُمْ أُولَئِكَ. فَلَمَّا كَانَ الْيَوْمُ الثَّالِثُ، أَرْسَلَ إِلَيْهِمْ، فَقَالَ لَهُمْ: كَيْفَ تَلْقَوْنَ عَدُوَّكُمْ ؟ فَشَدُّوا عَلَيْهِمْ سِلَاحَهُمْ وَلَبِسُوا الْمَغَافِرَ وَالْبَيْضَ، وَتَقَلَّدُوا السُّيُوفَ، وَتَنْكَبُّوا الْقِسِيَّ، وَأَخَذُوا الرِّمَاحَ، وَرَكِبُوا خُيُولَهُمْ وَمَضَوْا، فَنَظَرَ إِلَيْهِمْ مَلِكُ الصِّينِ فَرَأَى أَمْثَالَ الْجِبَالِ مُقْبِلَةً، فَلَمَّا قَرُبُوا مِنْهُ رَكَزُوا رِمَاحَهُمْ، ثُمَّ أَقْبَلُوا نَحْوَهُ مُشَمِّرِينَ، فَقِيلَ لَهُمْ: ارْجِعُوا وَذَلِكَ لِمَا دَخَلَ قُلُوبَ أَهْلِ الصِّينِ مِنَ الْخَوْفِ مِنْهُمْ فَانْصَرَفُوا فَرَكِبُوا خُيُولَهُمْ، وَاخْتَلَجُوا رِمَاحَهُمْ، ثُمَّ سَاقُوا خُيُولَهُمْ، كَأَنَّهُمْ يَتَطَارَدُونَ بِهَا، فَقَالَ الْمَلِكُ لِأَصْحَابِهِ: كَيْفَ تَرَوْنَهُمْ ؟ فَقَالُوا: مَا رَأَيْنَا مِثْلَ هَؤُلَاءِ قَطُّ. فَلَمَّا أَمْسَوْا بَعَثَ إِلَيْهِمُ الْمَلِكُ; أَنِ ابْعَثُوا إِلَيَّ زَعِيمَكُمْ وَأَفْضَلَكُمْ. فَبَعَثُوا إِلَيْهِ هُبَيْرَةَ، فَقَالَ لَهُ الْمَلِكُ حِينَ دَخَلَ عَلَيْهِ: قَدْ رَأَيْتُمْ عِظَمَ مُلْكِي، وَلَيْسَ أَحَدٌ يَمْنَعُكُمْ مِنِّي وَأَنْتُمْ بِمَنْزِلَةِ الْبَيْضَةِ فِي كَفِّي، وَأَنَا سَائِلُكُ عَنْ أَمْرٍ فَإِنْ لَمْ تَصْدُقْنِي قَتَلْتُكَ. فَقَالَ: سَلْ. فَقَالَ الْمَلِكُ: لِمَ صَنَعْتُمْ مَا صَنَعْتُمْ مِنْ زِيٍّ أَوَّلَ يَوْمٍ وَالثَّانِيَ وَالثَّالِثَ؟ فَقَالَ: أَمَّا زِيُّنَا أَوَّلَ يَوْمٍ فَهُوَ لِبَاسُنَا فِي أَهْلِنَا وَنِسَائِنَا، وَطِيبُنَا عِنْدَهُمْ، وَأَمَّا مَا فَعَلْنَا ثَانِيَ يَوْمٍ فَهُوَ زِيُّنَا إِذَا دَخَلْنَا عَلَى مُلُوكِنَا، وَأَمَّا زِيُّنَا ثَالِثَ يَوْمٍ فَهُوَ إِذَا لَقِينَا عَدُوَّنَا، فَقَالَ الْمَلِكُ: مَا أَحْسَنَ مَا دَبَّرْتُمْ دَهْرَكُمْ! انْصَرِفُوا إِلَى صَاحِبِكُمْ يَعْنِي قُتَيْبَةَ وَقُولُوا لَهُ: يَنْصَرِفُ رَاجِعًا عَنْ بِلَادِي; فَإِنِّي قَدْ عَرَفْتُ حِرْصَهُ وَقِلَّةَ أَصْحَابِهِ، وَإِلَّا بَعَثْتُ إِلَيْكُمْ مَنْ يُهْلِكُكُمْ عَنْ آخِرِكُمْ. فَقَالَ لَهُ هُبَيْرَةُ: تَقُولُ لِقُتَيْبَةَ هَذَا؟ فَكَيْفَ يَكُونُ قَلِيلَ الْأَصْحَابِ مَنْ أَوَّلُ خَيْلِهِ فِي بِلَادِكَ وَآخِرُهَا فِي مَنَابِتِ الزَّيْتُونِ؟! وَكَيْفَ يَكُونُ حَرِيصًا مَنْ خَلَّفَ الدُّنْيَا قَادِرًا عَلَيْهَا، وَغَزَاكَ فِي بِلَادِكَ؟! وَأَمَّا تَخْوِيفُكَ إِيَّانَا بِالْقَتْلِ فَإِنَّا نَعْلَمُ أَنَّ لَنَا أَجَلًا إِذَا حَضَرَ، فَأَكْرَمُهَا عِنْدَنَا الْقَتْلُ فَلَسْنَا نَكْرَهُهُ وَلَا نَخَافُهُ. فَقَالَ الْمَلِكُ: فَمَا الَّذِي يُرْضِي صَاحِبَكُمْ؟ فَقَالَ: قَدْ حَلَفَ أَنَّهُ لَا يَنْصَرِفُ حَتَّى يَطَأَ أَرْضَكَ، وَيَخْتِمَ مُلُوكَكَ، وَيَجْبِيَ الْجِزْيَةَ مِنْ بِلَادِكَ. فَقَالَ الْمَلِكُ: أَنَا أَبِرُّ يَمِينَهُ وَأُخْرِجُهُ مِنْهَا; أُرْسِلُ إِلَيْهِ بِتُرَابٍ مِنْ أَرْضِي، وَأَرْبَعِ غِلْمَانٍ مِنْ أَبْنَاءِ الْمُلُوكِ، وَأُرْسِلُ إِلَيْهِ ذَهَبًا كَثِيرًا، وَحَرِيرًا وَثِيَابًا صِينِيَّةً لَا تُقَوَّمُ، وَلَا يَدْرِي أَحَدٌ قَدْرَهَا، ثُمَّ جَرَتْ لَهُمْ مَعَهُ مُقَاوَلَاتٌ كَثِيرَةٌ، ثُمَّ شَرَعَ يَتَهَدَّدُهُمْ فَتَهَدَّدُوهُ، وَيَتَوَعَّدَهُمْ فَتَوَعَّدُوهُ، ثُمَّ اتَّفَقَ الْحَالُ عَلَى أَنْ بَعَثَ صِحَافًا مَنْ ذَهَبٍ مُتَّسِعَةً، فِيهَا تُرَابٌ مِنْ أَرْضِهِ لِيَطَأَهُ قُتَيْبَةُ، وَبَعَثَ بِجَمَاعَةٍ مِنْ أَوْلَادِهِ وَأَوْلَادِ الْمُلُوكِ لِيَخْتِمَ رِقَابَهُمْ، وَبَعَثَ بِمَالٍ جَزِيلٍ لِيَبِرَّ بِيَمِينِ قُتَيْبَةَ، وَقِيلَ: إِنَّهُ بَعَثَ أَرْبَعَمِائَةٍ مِنْ أَوْلَادِهِ وَأَوْلَادِ الْمُلُوكِ. فَلَمَّا انْتَهَى إِلَى قُتَيْبَةَ مَا أَرْسَلَهُ مَلِكُ الصِّينِ قَبِلَ ذَلِكَ مِنْهُ; وَذَلِكَ لِأَنَّهُ كَانَ قَدِ انْتَهَى إِلَيْهِ خَبَرُ مَوْتِ الْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ أَمِيرِ الْمُؤْمِنِينَ، فَانْكَسَرَتْ هِمَّتُهُ لِذَلِكَ. فَقَبِلَ قُتَيْبَةُ الْجِزْيَةَ، وَخَتَمَ الْغِلْمَانَ وَرَدَّهُمْ، وَوَطِئَ التُّرَابَ. فَقَالَ سَوَادَةُ بْنُ عَبْدِ الْمَلِكِ السَّلُولِيُّ: لَا عَيْبَ فِي الْوَفْدِ الَّذِينَ بَعَثْتَهُمْ لِلصِّينِ إِنْ سَلَكُوا طَرِيقَ الْمَنْهَجِ كَسَرُوا الْجُفُونَ عَلَى الْقَذَى خَوْفَ الرَّدَى حَاشَا الْكَرِيمَ هُبَيْرَةَ بْنَ مُشَمْرَجٍ أَدَّى رِسَالَتَكَ الَّتِي اسْتَرْعَيْتَهُ فَأَتَاكَ مِنْ حِنْثِ الْيَمِينِ بِمَخْرَجِ فَأَوْفَدَ قُتَيْبَةُ هُبَيْرَةَ إِلَى الْوَلِيدِ، فَمَاتَ بِقَرْيَةَ مِنْ فَارِسَ، فَرَثَاهُ سَوَادَةُ فَقَالَ: لِلَّهِ دَرُّ هُبَيْرَةَ بْنِ مُشَمْرَجِ مَاذَا تَضَمَّنَ مِنْ نَدًى وَجَمَالِ وَبَدِيهَةٍ يَعْيَا بِهَا أَبْنَاؤُهَا عِنْدَ احْتِفَالِ مَشَاهِدِ الْأَقْوَالِ كَانَ الرَّبِيعَ إِذَا السُّيُوفُ تَتَابَعَتْ وَاللَّيْثَ عِنْدَ تَكَعْكُعِ الْأَبْطَالِ فَسَقَى بِقَرْيَةَ حَيْثُ أَمْسَى قَبْرُهُ غُرٌّ يَرُحْنَ بِمُسْبِلٍ هَطَّالِ بَكَتِ الْجِيَادُ الصَّافِنَاتُ لِفَقْدِهِ وَبَكَاهُ كُلُّ مُثَقَّفٍ عَسَّالِ وَبَكَتْهُ شُعْثٌ لَمْ يَجِدْنَ مُوَاسِيًا فِي الْعَامِ ذِي السَّنَوَاتِ وَالْإِمْحَالِ وَوَصْلَ الْخَبَرُ إِلَى قُتَيْبَةَ فِي هَذِهِ الْغَزَاةِ بِمَوْتِ الْوَلِيدِ. وَكَانَ قُتَيْبَةُ إِذَا رَجَعَ مِنْ غَزَاتِهِ كُلَّ سَنَةٍ اشْتَرَى اثْنَيْ عَشَرَ فَرَسًا وَاثْنَيْ عَشَرَ هَجِينًا، فَتَحَدَّرَ إِلَى وَقْتِ الْغَزْوِ، فَإِذَا تَأَهَّبَ لِلْغَزْوِ ضَمَّرَهَا وَحَمَلَ عَلَيْهَا الطَّلَائِعَ، وَكَانَ يَجْعَلُ الطَّلَائِعَ فُرْسَانَ النَّاسِ وَأَشْرَافَهُمْ وَمَعَهُمْ مِنَ الْعَجَمِ مَنْ يَسْتَنْصِحُهُ، وَإِذَا بَعَثَ طَلِيعَةً أَمَرَ بِلَوْحٍ فَنُقِشَ، ثُمَّ شَقَّهُ بِنِصْفَيْنِ، وَجَعَلَ شِقَّةً عِنْدَهُ، وَيُعْطِي نِصْفَهُ الطَّلِيعَةَ، وَيَأْمُرُهُمْ أَنْ يَدْفِنُوهُ فِي مَوْضِعٍ يَصِفُهُ لَهُمْ مِنْ شَجَرَةٍ أَوْ مَخَاضَةٍ أَوْ غَيْرِهِمَا، ثُمَّ يَبْعَثُ بَعْدَ الطَّلِيعَةِ مَنْ يَسْتَخْرِجُهُ لِيَعْلَمَ أَصْدَقَتِ الطَّلِيعَةُ أَمْ لَا.
✧ Then the year ninety-six began. Qutaybah's conquest of the city of Kashgar In the year ninety-six, Qutaybah b. Muslim, may Allah Almighty have mercy on him, conquered Kashgar in the land of China, and he sent messengers to the king of China threatening and warning him, swearing by Allah that he would not return until he had trodden his lands, branded their kings and nobles, and taken the jizya from them, or they had entered Islam. The messengers entered upon the greatest king there, who was in a great city said to have ninety gates in its surrounding wall, called Khan Baliq, one of the greatest of cities and the most abundant in produce, commerce, and wealth, so much so that it was said that the lands of India, despite their vastness, were like a mole on the kingdom of China. The Chinese have no need to travel in the realms of others because of the abundance of their wealth and goods, while others need them for the goods and worldly abundance they possess. All the kings of those lands pay tribute to the king of China because of his dominance, the multitude of his troops, and his equipment. The point is that when the messengers entered upon the king of China, they found a mighty kingdom, numerous troops, a fortified city with rivers, markets, beauty, and splendor. They entered upon him in a great, strong castle the size of a large city. The king of China said to them, "Who are you?" They were three hundred messengers under the command of Hubayrah. The king said to his interpreter, "Say to them: Who are you and what do you want?" They said, "We are the messengers of Qutaybah b. Muslim. He invites you to Islam; if you do not accept, then the jizya; if you do not accept, then war." The king became angry and ordered them to a house. The next day he summoned them and said, "How are you in the worship of your God?" They performed the prayer according to their custom, and when they bowed and prostrated, he laughed at them. Then he said, "How are you in your homes?" They put on their work clothes, and he ordered them to depart. The next day he sent for them and said, "How do you enter upon your kings?" They put on embroidered garments, turbans, and cloaks, and entered upon the king. He said to them, "Go back." They returned, and the king said to his companions, "How do you see these?" They said, "These are more like the appearance of men than those of the first time, yet they are the same ones." On the third day, he sent for them and said, "How do you meet your enemy?" They girded on their weapons, put on helmets and mail, slung their swords, shouldered their bows, took their lances, mounted their horses, and advanced. The king of China looked at them and saw what seemed like mountains approaching. When they drew near him, they planted their lances in the ground, then came toward him with sleeves tucked up. They were told, "Go back," because fear of them had entered the hearts of the people of China. So they turned away, mounted their horses, pulled out their lances, and then urged their horses on as if they were racing one another. The king said to his companions, "How do you see them?" They said, "We have never seen the like of these." When evening came, the king sent to them, saying, "Send me your leader and the best among you." They sent him Hubayrah. When he entered upon him, the king said to him, "You have seen the greatness of my dominion, and no one can protect you from me; you are like an egg in the palm of my hand. I will ask you about something, and if you do not tell me the truth, I will kill you." He said, "Ask." The king said, "Why did you do what you did in attire on the first day, the second, and the third?" He said, "As for our attire on the first day, it is our clothing among our families and women, and our finery with them. As for what we did on the second day, it is our attire when we enter upon our kings. As for our attire on the third day, it is when we meet our enemy." The king said, "How well you have arranged your affairs! Depart to your master—meaning Qutaybah—and tell him to turn back and withdraw from my land, for I know his greed and the smallness of his companions; otherwise I will send against you those who will destroy you utterly." Hubayrah said to him, "Do you say this to Qutaybah? How can he be few in companions when the vanguard of his cavalry is in your lands and its rear is in the olive-growing regions? How can he be greedy when he has left the world behind, able as he is to possess it, and has raided you in your own land? As for your threatening us with death, we know that we have a fixed term; when it comes, the noblest of deaths to us is being killed, so we do not dislike it or fear it." The king said, "What then will satisfy your master?" He said, "He has sworn that he will not turn back until he has trodden your land, branded your kings, and collected the jizya from your country." The king said, "I will fulfill his oath and release him from it. I will send him soil from my land, four boys from the sons of kings, and I will send him much gold, silk, and Chinese garments of inestimable value, the worth of which no one knows." Then many negotiations took place between them. Then he began to threaten them and they threatened him, he warned them and they warned him. Finally, it was agreed that he would send wide platters of gold containing soil from his land for Qutaybah to tread upon, and he sent a group of his own sons and the sons of kings for him to brand their necks, and he sent abundant wealth to fulfill Qutaybah's oath. It is said that he sent four hundred of his sons and the sons of kings. When what the king of China had sent reached Qutaybah, he accepted it, because news of the death of al-Walīd b. ʿAbd al-Malik, Commander of the Faithful, had reached him, and his resolve was broken by that. Qutaybah accepted the jizya, branded the boys, and returned them, and trod upon the soil. Sawādah b. ʿAbd al-Malik al-Salūlī said: No fault in the delegation you sent to China, if they followed the path of the clear way. They endured grit in their eyes for fear of death, except the noble Hubayrah b. Mushamraj. He delivered your message with which you entrusted him, and brought you a way out of the oath's violation. Qutaybah then sent Hubayrah to al-Walīd, but he died at a village in Fārs, and Sawādah elegized him, saying: May Allah reward Hubayrah b. Mushamraj with good—what generosity and beauty he embraced! And a presence of mind that baffles its own sons at the gathering of words. He was the spring when swords followed one another, and the lion when heroes held back. May white clouds that return with pouring, abundant rain water the village where his grave now lies. The noble, swift horses wept for his loss, and every straightened, quivering spear wept for him. And disheveled women wept for him, who found no comforter in the year of droughts and barrenness. The news of al-Walīd's death reached Qutaybah during this campaign. Whenever Qutaybah returned from his campaign each year, he would buy twelve horses and twelve hujayns (noble crossbreeds), and they would descend until the time of the next raid. When he prepared for the raid, he would train them lean and mount scouts upon them. He made the scouts the horsemen and nobles of the people, and with them were Persians whose advice he sought. When he sent out a scout party, he ordered a wooden tablet to be inscribed, then split it in two; he kept one half and gave the other half to the scouts, ordering them to bury it in a place he described to them, such as a tree, a ford, or the like. Then, after the scouts, he would send someone to retrieve it to know whether the scouts had spoken truth or not.
Tarikh (al-Tabari) 2401No grade recorded
وَفِي سنة ست وتسعين غَزَا مَسْلَمَةُ بْنُ عَبْدِ الْمَلِكِ الصَّائِفَةَ، وَغَزَا الْعَبَّاسُ بْنُ الْوَلِيدِ الرُّومَ، فَفَتَحَ طُولَسَ وَالْمَرْزُبَانَيْنِ مِنْ بِلَادِ الرُّومِ. وَفِيهَا عَزَلَ سُلَيْمَانُ بْنُ عَبْدِ الْمَلِكِ عُثْمَانَ بْنَ حَيَّانَ عَنِ الْمَدِينَةِ لِسَبْعٍ بَقِينَ مِنْ رَمَضَانَ، وَاسْتَعْمَلَ عَلَيْهَا أَبَا بَكْرِ بْنَ مُحَمَّدِ بْنِ حَزْمٍ، وَكَانَ عُثْمَانُ قَدْ عَزَمَ عَلَى أَنْ يَجْلِدَ أَبَا بَكْرٍ وَيَحْلِقَ لِحْيَتَهُ مِنَ الْغَدِ، فَلَمَّا كَانَ اللَّيْلُ جَاءَ الْبَرِيدُ إِلَى أَبِي بَكْرٍ بِتَأْمِيرِهِ وَعَزْلِ عُثْمَانَ وَحَدِّهِ، [ وَأَنْ ] يُقَيِّدَهُ. وَفِيهَا عَزَلَ سُلَيْمَانُ يَزِيدَ بْنَ أَبِي مُسْلِمٍ عَنِ الْعِرَاقِ، وَاسْتَعْمَلَ يَزِيدَ بْنَ الْمُهَلَّبِ، وَجَعَلَ صَالِحَ بْنَ عَبْدِ الرَّحْمَنِ عَلَى الْخَرَاجِ، وَأَمَرَهُ بِقَتْلِ بَنِي عَقِيلٍ وَبَسْطِ الْعَذَابِ عَلَيْهِمْ، وَهُمْ أَهْلُ الْحَجَّاجِ، فَكَانَ يُعَذِّبُهُمْ وَيَلِي عَذَابَهُمْ عَبْدُ الْمَلِكِ بْنُ الْمُهَلَّبِ، وَكَانَ يَزِيدُ بْنُ الْمُهَلَّبِ قَدِ اسْتَعْمَلَ أَخَاهُ زِيَادًا عَلَى حَرْبِ عُثْمَانَ. وَفِي هَذِهِ السَّنَةِ عَزَلَ سُلَيْمَانُ خَالِدَ بْنَ عَبْدِ اللَّهِ الْقَسْرِيَّ عَنْ مَكَّةَ وَوَلَّاهَا طَلْحَةَ بْنَ دَاوُدَ الْحَضْرَمِيَّ . وَفِيهَا: غَزَا مَسْلَمَةُ بْنُ عَبْدِ الْمَلِكِ أَرْضَ الصَّائِفَةِ فَفَتَحَ حِصْنًا يُقَالُ لَهُ: حِصْنُ عَوْفٍ.
✧ In the year ninety-six, Maslamah b. ʿAbd al-Malik raided the summer expedition, and al-ʿAbbās b. al-Walīd raided the Byzantines, and he conquered Ṭūlas and al-Marzubānayn from the lands of the Byzantines. In it, Sulaymān b. ʿAbd al-Malik dismissed ʿUthmān b. Ḥayyān from Madinah when seven nights remained of Ramaḍān, and appointed over it Abū Bakr b. Muḥammad b. Ḥazm. ʿUthmān had resolved to flog Abū Bakr and shave his beard on the morrow. When night came, the courier came to Abū Bakr with his appointment and ʿUthmān's dismissal and punishment, and that he be fettered. In it, Sulaymān dismissed Yazīd b. Abī Muslim from Iraq, and appointed Yazīd b. al-Muhallab, and put Ṣāliḥ b. ʿAbd al-Raḥmān over the land tax, and ordered him to kill the Banū ʿAqīl and extend torture to them—they being the people of al-Ḥajjāj. He used to torture them, and ʿAbd al-Malik b. al-Muhallab would administer their torture. Yazīd b. al-Muhallab had appointed his brother Ziyād over the war against ʿUthmān. In this year, Sulaymān dismissed Khālid b. ʿAbd Allāh al-Qasrī from Makkah and appointed Ṭalḥah b. Dāwūd al-Ḥaḍramī over it. In it: Maslamah b. ʿAbd al-Malik raided the land of the summer expedition and conquered a fortress called Ḥiṣn ʿAwf.
Tarikh (al-Tabari) 2402No grade recorded
وَفِي سنة ست وتسعين تَكَامَلَ بِنَاءُ الْجَامِعِ الْأُمَوِيِّ بِدِمَشْقَ عَلَى يَدِ بَانِيهِ أَمِيرِ الْمُؤْمِنِينَ الْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ، جَزَاهُ اللَّهُ عَنِ الْمُسْلِمِينَ خَيْرَ الْجَزَاءِ، وَكَانَ أَصْلُ مَوْضِعِ هَذَا الْجَامِعِ قَدِيمًا مَعْبَدًا بَنَتْهُ الْيُونَانُ الْكُلْدَانِيُّونَ الَّذِينَ كَانُوا يَعْمُرُونَ دِمَشْقَ، وَهُمُ الَّذِينَ وَضَعُوهَا وَعَمَرُوهَا أَوَّلًا; فَهُمْ أَوَّلُ مَنْ بَنَاهَا، وَقَدْ كَانُوا يَعْبُدُونَ الْكَوَاكِبَ السَّبْعَةَ الْمُتَحَيِّرَةَ; وَهِيَ الْقَمَرُ فِي السَّمَاءِ الدُّنْيَا، وَعُطَارِدُ فِي السَّمَاءِ الثَّانِيَةِ، وَالزُّهْرَةُ فِي السَّمَاءِ الثَّالِثَةِ، وَالشَّمْسُ فِي الرَّابِعَةِ، وَالْمِرِّيخُ فِي الْخَامِسَةِ، وَالْمُشْتَرِي فِي السَّادِسَةِ، وَزُحَلُ فِي السَّابِعَةِ. وَكَانُوا قَدْ صَوَّرُوا عَلَى كُلِّ بَابٍ مِنْ أَبْوَابِ دِمَشْقَ هَيْكَلًا لِكَوْكَبٍ مِنْ هَذِهِ الْكَوَاكِبِ السَّبْعَةِ، وَكَانَتْ أَبْوَابُ دِمَشْقَ سَبْعَةً، وَضَعُوهَا قَصْدًا لِذَلِكَ، فَنَصَبُوا هَيَاكِلَ سَبْعَةً لِكُلِّ كَوْكَبٍ هَيْكَلٌ، وَكَانَ لَهُمْ عِنْدَ كُلِّ بَابٍ مِنْ أَبْوَابِ دِمَشْقَ عِيدٌ فِي السَّنَةِ، وَهَؤُلَاءِ هُمُ الَّذِينَ وَضَعُوا الْأَرْصَادَ، وَتَكَلَّمُوا عَلَى حَرَكَاتِ الْكَوَاكِبِ وَاتِّصَالَاتِهَا وَمُقَارَنَتِهَا، وَبَنَوْا دِمَشْقَ، وَاخْتَارُوا لَهَا هَذِهِ الْبُقْعَةَ إِلَى جَانِبِ الْمَاءِ الْوَارِدِ مِنْ بَيْنِ هَذَيْنِ الْجَبَلَيْنِ، وَصَرَّفُوهُ أَنْهَارًا تَجْرِي إِلَى الْأَمَاكِنِ الْمُرْتَفِعَةِ وَالْمُنْخَفِضَةِ، وَسَلَكُوا الْمَاءَ فِي أَفْنَاءِ أَبْنِيَةِ الدُّورِ بِدِمَشْقَ، فَكَانَتْ دِمَشْقُ فِي أَيَّامِهِمْ مِنْ أَحْسَنِ الْمُدُنِ، بَلْ هِيَ أَحْسَنُهَا لِمَا فِيهَا مِنَ التَّصَارِيفِ الْعَجِيبَةِ. وَبَنَوْا هَذَا الْمَعْبَدَ وَهُوَ الْجَامِعُ الْيَوْمَ إِلَى جِهَةِ الْقُطْبِ، وَكَانُوا يُصَلُّونَ إِلَى الْقُطْبِ الشَّمَالِيِّ، وَكَانَتْ مَحَارِيبُهُ تُجَاهَ الشَّمَالِ، وَكَانَ بَابُ مَعْبَدِهِمْ يُفْتَحُ إِلَى جِهَةِ الْقِبْلَةِ، خَلْفَ الْمِحْرَابِ الْيَوْمَ، كَمَا شَاهَدْنَا ذَلِكَ عِيَانًا، وَرَأَيْنَا مَحَارِيبَهُمْ إِلَى جِهَةِ الْقُطْبِ، وَرَأَيْنَا الْبَابَ، وَهُوَ بَابٌ حَسَنٌ، مَبْنِيٌّ بِحِجَارَةٍ مَنْقُوشَةٍ، وَعَلَيْهِ كِتَابٌ بِخَطِّهِمْ، وَعَنْ يَمِينِهِ وَيَسَارِهِ بَابَانِ صَغِيرَانِ بِالنِّسْبَةِ إِلَيْهِ، وَكَانَ غَرْبِيَّ الْمَعْبَدِ قَصْرٌ مُنِيفٌ جِدًّا، تَحْمِلُهُ هَذِهِ الْأَعْمِدَةُ الَّتِي بِبَابِ الْبَرِيدِ، وَشَرْقِيَّ الْمَعْبَدِ قَصْرُ جَيْرُونَ الْمَلِكِ الَّذِي كَانَ مَلِكَهُمْ وَكَانَ هُنَاكَ دَارَانِ عَظِيمَتَانِ مُعَدَّتَانِ لِمَنْ يَتَمَلَّكُ دِمَشْقَ قَدِيمًا مِنْهُمْ. وَيُقَالُ: إِنَّهُ كَانَ مَعَ الْمَعْبَدِ ثَلَاثُ دُورٍ عَظِيمَةٍ لِلْمُلُوكِ، وَيُحِيطُ بِهَذِهِ الدُّورِ وَالْمَعْبَدِ سُورٌ وَاحِدٌ عَالٍ مُنِيفٌ، بِحِجَارَةٍ كِبَارٍ مَنْحُوتَةٍ; وَهُنَّ دَارُ الْمُطْبِقِ، وَدَارُ الْخَيْلِ، وَدَارٌ كَانَتْ تَكُونُ مَكَانَ الْخَضْرَاءِ الَّتِي بَنَاهَا مُعَاوِيَةُ. قَالَ الْحَافِظُ ابْنُ عَسَاكِرَ فِيمَا حَكَاهُ عَنْ كُتُبِ بَعْضِ الْأَوَائِلِ: إِنَّهُمْ مَكَثُوا يَأْخُذُونَ الطَّالِعَ لِبِنَاءِ دِمَشْقَ، وَهَذِهِ الْأَمَاكِنَ ثَمَانِيَ عَشْرَةَ سَنَةً، وَقَدْ حَفَرُوا أَسَاسَ الْجُدْرَانِ حَتَّى وَافَاهُمُ الْوَقْتُ الَّذِي طَلَعَ فِيهِ الْكَوْكَبَانِ اللَّذَانِ أَرَادُوا أَنَّ الْمَسْجِدَ لَا يَخْرُبُ أَبَدًا وَلَا تَخْلُو مِنْهُ الْعِبَادَةُ، وَأَنَّ هَذِهِ الدَّارَ إِذَا بُنِيَتْ لَا تَخْلُو مِنْ أَنْ تَكُونَ دَارَ الْمَلِكِ وَالسَّلْطَنَةِ. قُلْتُ: أَمَّا الْمَعْبَدُ فَلَمْ يَخْلُ مِنَ الْعِبَادَةِ. قَالَ كَعْبُ الْأَحْبَارِ: لَا يَخْلُو مِنْهَا حَتَّى تَقُومَ السَّاعَةُ. وَأَمَّا دَارُ الْمَلِكِ الَّتِي هِيَ الْخَضْرَاءُ فَقَدْ جَدَّدَ بِنَاءَهَا مُعَاوِيَةُ، ثُمَّ أُحْرِقَتْ فِي سَنَةِ إِحْدَى وَسِتِّينَ وَأَرْبَعِمِائَةٍ فَبَادَتْ وَصَارَتْ مَسَاكِنَ ضُعَفَاءِ النَّاسِ وَأَرَاذِلِهِمْ فِي الْغَالِبِ إِلَى زَمَانِنَا هَذَا، وَبِاللَّهِ الْمُسْتَعَانُ. وَالْمَقْصُودُ أَنَّ الْيُونَانَ اسْتَمَرُّوا عَلَى هَذِهِ الصِّفَةِ الَّتِي ذَكَّرْنَاهَا بِدِمَشْقَ مُدَدًا طَوِيلَةً، تَزِيدُ عَلَى أَرْبَعَةِ آلَافِ سَنَةٍ، حَتَّى إِنَّهُ يُقَالُ: إِنَّ أَوَّلَ مَنْ بَنَى جُدْرَانَ هَذَا الْمَعْبَدِ الْأَرْبَعَةَ هُودٌ، عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ، وَقَدْ كَانَ هُودٌ قَبْلَ إِبْرَاهِيمَ الْخَلِيلِ بِمُدَّةٍ طَوِيلَةٍ. نزول الخليل إبراهيم دمشق وَقَدْ وَرَدَ إِبْرَاهِيمُ الْخَلِيلُ عَلَيْهِ السَّلَامُ، دِمَشْقَ وَنَزَلَ شَمَالِيَّهَا عِنْدَ بَرْزَةَ، وَقَاتَلَ هُنَاكَ قَوْمًا مِنْ أَعْدَائِهِ فَظَفِرَ بِهِمْ، وَنَصَرَهُ اللَّهُ عَلَيْهِمْ، وَكَانَ مَقَامُهُ لِمُقَاتَلَتِهِمْ عِنْدَ بَرْزَةَ. فَهَذَا الْمَكَانُ الْمَنْسُوبُ إِلَيْهِ بِهَا مَنْصُوصٌ عَلَيْهِ فِي الْكُتُبِ الْمُتَقَدِّمَةِ يَأْثِرُونَهُ كَابِرًا عَنْ كَابِرٍ، وَإِلَى زَمَانِنَا. وَاللَّهُ أَعْلَمُ. وَكَانَتْ دِمَشْقُ إِذْ ذَاكَ عَامِرَةً آهِلَةً بِمَنْ فِيهَا مِنَ الْيُونَانِ، وَكَانُوا خَلْقًا لَا يُحْصِيهِمْ إِلَّا اللَّهُ; وَهُمْ خُصَمَاءُ الْخَلِيلِ، وَقَدْ نَاظَرَهُمْ الْخَلِيلُ فِي عِبَادَتِهِمُ الْأَصْنَامَ وَالْكَوَاكِبَ وَغَيْرَهَا فِي غَيْرِ مَوْضِعٍ. وَالْمَقْصُودُ أَنَّ الْيُونَانَ لَمْ يَزَالُوا يَعْمُرُونَ دِمَشْقَ وَيَبْنُونَ فِيهَا وَفِي مُعَامَلَاتِهَا مِنْ أَرْضِ حَوْرَانَ وَالْبِقَاعِ وَبَعْلَبَكَّ وَغَيْرِهَا الْبِنَايَاتِ الْهَائِلَةَ الْغَرِيبَةَ الْعَجِيبَةَ، حَتَّى إِذَا كَانَ بَعْدَ الْمَسِيحِ بِمُدَّةٍ نَحْوٍ مَنْ ثَلَاثِمِائَةِ سَنَةٍ تَنَصَّرَ أَهْلُ الشَّامِ عَلَى يَدِ الْمَلِكِ قُسْطَنْطِينَ بْنِ قُسْطَنْطِينَ، الَّذِي بَنَى الْمَدِينَةَ الْمَشْهُورَةَ فِي بِلَادِ الرُّومِ الَّتِي تُنْسَبُ إِلَيْهِ، وَهِيَ الْقُسْطَنْطِينِيَّةُ، وَهُوَ الَّذِي وَضَعَ لَهُمُ الْقَوَانِينَ، وَقَدْ كَانَ أَوَّلًا هُوَ وَقَوْمُهُ وَغَالِبُ أَهْلِ الْأَرْضِ يُونَانًا، وَوَضَعَتْ لَهُ بَطَارِكَةُ النَّصَارَى دِينًا مُخْتَرَعًا مُرَكَّبًا مِنْ أَصْلِ دِينِ النَّصْرَانِيَّةِ مَمْزُوجًا بِشَيْءٍ مِنْ عِبَادَةِ الْأَوْثَانِ، وَصَلَّوْا بِهِ إِلَى الشَّرْقِ، وَزَادُوا فِي الصِّيَامِ، وَأَحَلُّوا الْخِنْزِيرَ، وَعَلَّمُوا أَوْلَادَهُمُ الْأَمَانَةَ الْكَبِيرَةَ فِيمَا يَزْعُمُونَ، وَإِنَّمَا هِيَ فِي الْحَقِيقَةِ خِيَانَةٌ كَبِيرَةٌ، وَجِنَايَةٌ كَثِيرَةٌ حَقِيرَةٌ، وَهِيَ مَعَ ذَلِكَ فِي الْحَجْمِ صَغِيرَةٌ حَقِيرَةٌ نَقِيرَةٌ، فَبَنَى لَهُمْ هَذَا الْمَلِكُ، الَّذِي يَنْتَسِبُ إِلَيْهِ الطَّائِفَةُ الْمَلَكِيَّةُ مِنَ النَّصَارَى كَنَائِسَ كَثِيرَةً فِي دِمَشْقَ وَفِي غَيْرِهَا، حَتَّى يُقَالَ: إِنَّهُ بُنِيَ فِي زَمَانِهِ ثِنْتَيْ عَشْرَةَ أَلْفَ كَنِيسَةً، وَأُوقِفَ عَلَيْهَا أَوْقَافًا دَارَّةً، مِنْ ذَلِكَ كَنِيسَةُ بَيْتِ لَحْمٍ وَقُمَامَةَ بِالْقُدْسِ، بَنَتْهَا أُمُّ هَيْلَانَةَ الْفَنْدَقَانِيَّةُ، وَغَيْرُ ذَلِكَ. وَالْمَقْصُودُ أَنَّهُمْ يَعْنِي النَّصَارَى حَوَّلُوا بِنَاءَ هَذَا الْمَعْبَدِ الَّذِي هُوَ بِدِمَشْقَ مُعَظَّمًا عِنْدَ الْيُونَانِ، فَجَعَلُوهُ كَنِيسَةً، وَبَنَوْا لَهُ الْمَذَابِحَ فِي شَرْقِيِّهِ، وَسَمَّوْهُ كَنِيسَةَ مَرْيُحَنَّا. وَمِنْهُمْ مَنْ يَقُولُ: كَنِيسَةُ يُوحَنَّا. وَبَنَوْا بِدِمَشْقَ كَنَائِسَ كَثِيرَةً غَيْرَهَا مُسْتَأْنَفَةً. وَاسْتَمَرَّ النَّصَارَى عَلَى دِينِهِمْ هَذَا بِدِمَشْقَ وَغَيْرِهَا نَحْوًا مِنْ ثَلَاثِمِائَةِ سَنَةٍ، حَتَّى بَعَثَ اللَّهُ مُحَمَّدًا ﷺ. وَقَدْ بَعَثَ صَلَوَاتُ اللَّهِ وَسَلَامُهُ عَلَيْهِ إِلَى مَلِكِ الرُّومِ فِي زَمَانِهِ وَهُوَ قَيْصَرُ ذَلِكَ الْوَقْتِ وَاسْمُهُ هِرَقْلُ يَدْعُوهُ إِلَى اللَّهِ عَزَّ وَجَلَّ، وَكَانَ مِنْ مُرَاجَعَتِهِ وَمُخَاطَبَتِهِ إِلَى أَبِي سُفْيَانَ صَخْرِ بْنِ حَرْبٍ. ثُمَّ بَعَثَ عَلَيْهِ السَّلَامُ أُمَرَاءَهُ الثَّلَاثَةَ زَيْدَ بْنَ حَارِثَةَ مَوْلَاهُ، وَجَعْفَرَ بْنَ أَبِي طَالِبٍ، وَعَبْدَ اللَّهِ بْنَ رَوَاحَةَ، إِلَى الْبَلْقَاءِ مِنْ تُخُومِ الشَّامِ فَبَعَثَ الرُّومُ إِلَيْهِمْ جَيْشًا كَثِيرًا، فَقَتَلُوا هَؤُلَاءِ الْأُمَرَاءَ وَجَمَاعَةً مِمَّنْ مَعَهُمْ مِنَ الْجَيْشِ فَعَزَمَ النَّبِيُّ ﷺ عَلَى قِتَالِ الرُّومِ وَدُخُولِ الشَّامِ عَامَ تَبُوكَ، ثُمَّ رَجَعَ عَلَيْهِ السَّلَامُ عَامَ ذَلِكَ لِشِدَّةِ الْحَرِّ وَضَعْفِ الْحَالِ وَضِيقِهِ عَلَى النَّاسِ. ثُمَّ لَمَّا تُوُفِّيَ رَسُولُ اللَّهِ ﷺ بَعَثَ الصِّدِّيقُ الْجُيُوشَ إِلَى الشَّامِ وَإِلَى الْعِرَاقِ فَفَتَحَ اللَّهُ عَلَى الْمُسْلِمِينَ الشَّامَ بِكَمَالِهَا، وَمِنْ ذَلِكَ مَدِينَةُ دِمَشْقَ بِأَعْمَالِهَا، فَلَمَّا اسْتَقَرَّتِ الْيَدُ الْإِسْلَامِيَّةُ عَلَيْهَا، وَأَنْزَلَ اللَّهُ رَحْمَتَهُ فِيهَا، وَسَاقَ بِرَّهُ إِلَيْهَا، وَكَتَبَ أَمِيرُ الْحَرْبِ إِذْ ذَاكَ، وَهُوَ أَبُو عُبَيْدَةَ وَقِيلَ: خَالِدُ بْنُ الْوَلِيدِ لِأَهْلِ دِمَشْقَ كِتَابَ أَمَانٍ، وَأَقَرُّوا أَيْدِيَ النَّصَارَى عَلَى أَرْبَعَ عَشْرَةَ كَنِيسَةً، وَأَخَذُوا مِنْهُمْ نِصْفَ هَذِهِ الْكَنِيسَةِ الَّتِي كَانُوا يُسَمُّونَهَا كَنِيسَةَ مَرْيُحَنَّا، بِحُكْمِ أَنَّ الْبَلَدَ فَتَحَهُ خَالِدٌ مِنَ الْبَابِ الشَّرْقِيِّ بِالسَّيْفِ، وَأَخَذَتِ النَّصَارَى الْأَمَانَ مِنْ أَبِي عُبَيْدَةَ وَكَانَ عَلَى بَابِ الْجَابِيَةِ الصُّلْحُ، فَاخْتَلَفُوا، ثُمَّ اتَّفَقُوا عَلَى أَنْ جَعَلُوا نِصْفَ الْبَلَدِ صُلْحًا، وَنِصْفَهُ عَنْوَةً، فَأَخَذُوا نِصْفَ هَذِهِ الْكَنِيسَةِ الشَّرْقِيَّ، فَجَعَلَهُ أَبُو عُبَيْدَةَ مَسْجِدًا وَكَانَ قَدْ صَارَتْ إِلَيْهِ إِمْرَةُ الشَّامِ; لِعَزْلِ عُمَرَ خَالِدًا وَتَوْلِيَةِ أَبِي عُبَيْدَةَ وَكَانَ أَوَّلَ مَنْ صَلَّى فِي هَذَا الْمَسْجِدِ أَبُو عُبَيْدَةَ، ؓ، ثُمَّ الصَّحَابَةُ بَعْدَهُ فِي الْبُقْعَةِ الشَّرْقِيَّةِ مِنْهُ; الَّتِي يُقَالُ لَهَا: مِحْرَابُ الصَّحَابَةِ. وَلَكِنْ لَمْ يَكُنِ الْجِدَارُ مَفْتُوحًا بِمِحْرَابٍ مَحْنِيٍّ، وَإِنَّمَا كَانُوا يُصَلُّونَ عِنْدَ هَذِهِ الْبُقْعَةِ الْمُبَارَكَةِ، وَالظَّاهِرُ أَنَّ الْوَلِيدَ هُوَ الَّذِي فَتَقَ الْمَحَارِيبَ فِي الْجِدَارِ الْقِبْلِيِّ. وَقَدْ كَرِهَ كَثِيرٌ مِنَ السَّلَفِ الصَّلَاةَ فِي مِثْلِ هَذِهِ الْمَحَارِيبِ، وَجَعَلُوهُ مِنَ الْبِدَعِ الْمُحْدَثَةِ، وَكَانَ الْمُسْلِمُونَ وَالنَّصَارَى يَدْخُلُونَ هَذَا الْمَعْبَدَ مِنْ بَابٍ وَاحِدٍ، وَهُوَ بَابُ الْمَعْبَدِ الْأَصْلِيُّ الَّذِي كَانَ مِنْ جِهَةِ الْقِبْلَةِ، مَكَانَ الْمِحْرَابِ الْكَبِيرِ الَّذِي فِي الْمَقْصُورَةِ الْيَوْمَ، فَيَنْصَرِفُ النَّصَارَى إِلَى جِهَةِ الْغَرْبِ إِلَى كَنِيسَتِهِمْ، وَيَأْخُذُ الْمُسْلِمُونَ يَمْنَةً إِلَى مَسْجِدِهِمْ، وَلَا يَسْتَطِيعُ النَّصَارَى أَنْ يَجْهَرُوا بِقِرَاءَةِ كِتَابِهِمْ، وَلَا يَضْرِبُوا بِنَاقُوسِهِمْ; إِجْلَالًا لِلصَّحَابَةِ وَمَهَابَةً وَخَوْفًا. وَقَدْ بَنَى مُعَاوِيَةُ ؓ، فِي أَيَّامِ وِلَايَتِهِ عَلَى الشَّامِ دَارَ الْإِمَارَةِ قِبْلِيَّ الْمَسْجِدِ الَّذِي كَانَ لِلصَّحَابَةِ، وَبَنَى فِيهَا قُبَّةً خَضْرَاءً، فَعُرِفَتِ الدَّارُ بِكَمَالِهَا بِهَا، فَسَكَنَهَا مُعَاوِيَةُ أَرْبَعِينَ سَنَةً. أخذ الوليد بن عبد الملك بقية الكنيسة وجعل الجميع مسجدا واحدا ثُمَّ لَمْ يَزَلِ الْأَمْرُ عَلَى مَا ذَكَرْنَا مِنْ أَمْرِ هَذِهِ الْكَنِيسَةِ شَطْرَيْنِ بَيْنَ الْمُسْلِمِينَ وَالنَّصَارَى، مِنْ سَنَةِ أَرْبَعَ عَشْرَةَ إِلَى سَنَةِ سِتٍّ وَثَمَانِينَ فِي ذِي الْقَعْدَةِ مِنْهَا، وَقَدْ صَارَتِ الْخِلَافَةُ إِلَى الْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ فِي شَوَّالٍ مِنْهَا، فَعَزَمَ الْوَلِيدُ عَلَى أَخْذِ بَقِيَّةِ هَذِهِ الْكَنِيسَةِ وَإِضَافَتِهَا إِلَى مَا بِأَيْدِي الْمُسْلِمِينَ مِنْهَا، وَجَعْلِ الْجَمِيعِ مَسْجِدًا وَاحِدًا; وَذَلِكَ لِأَنَّ بَعْضَ الْمُسْلِمِينَ كَانَ يَتَأَذَّى بِسَمَاعِ قِرَاءَةِ النَّصَارَى لِلْإِنْجِيلِ، وَرَفْعِ أَصْوَاتِهِمْ فِي صَلَوَاتِهِمْ، فَأَحَبَّ أَنْ يُبْعِدَهُمْ عَنِ الْمُسْلِمِينَ، وَأَنْ يُضِيفَ ذَلِكَ الْمَكَانَ إِلَى هَذَا، فَيُكَبِّرَ بِهِ الْمَسْجِدَ الْجَامِعَ، فَطَلَبَ النَّصَارَى، وَسَأَلَ مِنْهُمْ أَنْ يَخْرُجُوا لَهُ عَنْ هَذَا الْمَكَانِ، وَيُعَوِّضَهُمْ إِقْطَاعَاتٍ كَثِيرَةً، وَعَرَضَهَا عَلَيْهِمْ، وَأَنْ يُقِرَّ لَهُمْ أَرْبَعَ كَنَائِسَ لَمْ تَدْخُلْ فِي الْعَهْدِ; وَهِيَ كَنِيسَةُ مَرْيَمَ، وَكَنِيسَةُ الْمُصَلِّبَةِ دَاخِلَ الْبَابِ الشَّرْقِيِّ، وَكَنِيسَةُ تَلِّ الْجُبْنِ، وَكَنِيسَةُ حُمَيْدِ بْنِ دُرَّةَ الَّتِي بِدَرْبِ الصَّقِيلِ، فَأَبَوْا ذَلِكَ أَشَدَّ الْإِبَاءِ، فَقَالَ: ائْتُونِي بِعَهْدِكُمْ. فَأَتَوْا بِعَهْدِهِمُ الَّذِي بِأَيْدِيهِمْ مِنْ زَمَنِ الصَّحَابَةِ، فَقُرِئَ بِحَضْرَةِ الْوَلِيدِ، فَإِذَا كَنِيسَةُ تُومَا الَّتِي كَانَتْ خَارِجَ بَابِ تُومَا عِنْدَ النَّهْرِ لَمْ تَدْخُلْ فِي الْعَهْدِ، وَكَانَتْ فِيمَا يُقَالُ أَكْبَرَ مِنْ كَنِيسَةِ مَرْيُحَنَّا، فَقَالَ الْوَلِيدُ: أَنَا أَهْدِمُهَا وَأَجْعَلُهَا مَسْجِدًا. فَقَالُوا: بَلْ يَتْرُكُهَا أَمِيرُ الْمُؤْمِنِينَ وَمَا ذَكَرَ مِنَ الْكَنَائِسِ، وَنَحْنُ نَرْضَى بِأَخْذِ بَقِيَّةِ هَذِهِ الْكَنِيسَةِ فَأَقَرَّهُمْ عَلَى تِلْكَ الْكَنَائِسِ، وَأَخَذَ مِنْهُمْ بَقِيَّةَ هَذِهِ الْكَنِيسَةِ. هَذَا قَوْلٌ. وَيُقَالُ: إِنَّ الْوَلِيدَ لَمَّا أَهَمَّهُ ذَلِكَ وَعَرَضَ مَا عَرَضَ عَلَى النَّصَارَى فَأَبَوْا مِنْ قَبُولِهِ، دَخَلَ عَلَيْهِ بَعْضُ النَّاسِ، فَأَرْشَدَهُ إِلَى أَنْ يَقِيسَ مِنْ بَابِ الشَّرْقِيِّ وَمِنْ بَابِ الْجَابِيَةِ، فَوَجَدَ مُنْتَصَفَ ذَلِكَ عِنْدَ سُوقِ الرَّيْحَانِ تَقْرِيبًا; فَإِذَا الْكَنِيسَةُ الْمُنَازَعُ فِيهَا قَدْ دَخَلَتْ فِي الْعَنْوَةِ، فَأَخَذَهَا. وَحُكِيَ عَنِ الْمُغِيرَةِ مَوْلَى الْوَلِيدِ قَالَ: دَخَلْتُ عَلَى الْوَلِيدِ فَوَجَدْتُهُ مَهْمُومًا، فَقُلْتُ: مَا لَكَ يَا أَمِيرَ الْمُؤْمِنِينَ مَهْمُومًا؟ فَقَالَ: إِنَّهُ قَدْ كَثُرَ الْمُسْلِمُونَ، وَقَدْ ضَاقَ بِهِمُ الْمَسْجِدُ، فَأَحْضَرْتُ النَّصَارَى وَبَذَلْتُ لَهُمُ الْأَمْوَالَ فِي بَقِيَّةِ هَذِهِ الْكَنِيسَةِ; لِأُضِيفَهَا إِلَى الْمَسْجِدِ فَيَتَّسِعَ عَلَى الْمُسْلِمِينَ فَأَبَوْا. فَقَالَ الْمُغِيرَةُ: يَا أَمِيرَ الْمُؤْمِنِينَ، عِنْدِي مَا يُزِيلُ هَمَّكَ. قَالَ: وَمَا هُوَ؟ قُلْتُ: إِنَّ الصَّحَابَةَ لَمَّا أَخَذُوا دِمَشْقَ دَخَلَ خَالِدُ بْنُ الْوَلِيدِ مِنْ بَابِ الشَّرْقِيِّ بِالسَّيْفِ، فَلَمَّا سَمِعَ أَهْلُ الْبَلَدِ بِذَلِكَ فَزِعُوا إِلَى أَبِي عُبَيْدَةَ يَطْلُبُونَ مِنْهُ الْأَمَانَ فَأَمَّنَهُمْ، وَفَتَحُوا لَهُ بَابَ الْجَابِيَةِ، فَدَخَلَ مِنْهُ أَبُو عُبَيْدَةَ بِالصُّلْحِ، فَنَحْنُ نُمَاسِحُهُمْ إِلَى أَيِّ مَوْضِعٍ بَلَغَ السَّيْفُ أَخَذْنَاهُ، وَمَا بِالصُّلْحِ تَرَكْنَاهُ بِأَيْدِيهِمْ، وَأَرْجُو أَنْ تُدْخَلَ الْكَنِيسَةُ كُلُّهَا فِي الْعَنْوَةِ، فَتَدْخُلَ فِي الْمَسْجِدِ. فَقَالَ الْوَلِيدُ: فَرَّجْتَ عَنِّي، فَتَوَلَّ أَنْتَ ذَلِكَ بِنَفْسِكَ. فَتَوَلَّاهُ الْمُغِيرَةُ وَمَسَحَ مِنَ الْبَابِ الشَّرْقِيِّ إِلَى نَحْوِ بَابِ الْجَابِيَةِ إِلَى سُوقِ الرَّيْحَانِ; فَوَجَدَ السَّيْفَ لَمْ يَزَلْ عَمَّالًا حَتَّى جَاوَزَ الْقَنْطَرَةَ الْكَبِيرَةَ بِأَرْبَعَةِ أَذْرُعٍ وَكَسْرٍ، فَدَخَلَتِ الْكَنِيسَةُ فِي الْمَسْجِدِ. فَأَرْسَلَ الْوَلِيدُ إِلَى النَّصَارَى فَأَخْبَرَهُمْ، وَقَالَ: إِنَّ هَذِهِ الْكَنِيسَةَ كُلَّهَا دَخَلَتْ فِي الْعَنْوَةِ فَهِيَ لَنَا دُونَكُمْ. فَقَالُوا: إِنَّكَ أَوَّلًا دَفَعْتَ إِلَيْنَا الْأَمْوَالَ وَأَقْطَعْتَنَا الْإِقْطَاعَاتِ فَأَبَيْنَا، فَمِنْ إِحْسَانِ أَمِيرِ الْمُؤْمِنِينَ أَنْ يُصَالِحَنَا فَيُبْقِيَ لَنَا هَذِهِ الْكَنَائِسَ الْأَرْبَعَةَ بِأَيْدِينَا، وَنَحْنُ نَتْرُكُ لَهُ بَقِيَّةَ هَذِهِ الْكَنِيسَةِ. فَصَالَحَهُمْ عَلَى إِبْقَاءِ هَذِهِ الْأَرْبَعِ كَنَائِسَ بِأَيْدِيهِمْ. وَاللَّهُ أَعْلَمُ. وَقِيلَ: إِنَّهُ عَوَّضَهُمْ مِنْهَا كَنِيسَةً عِنْدَ حَمَّامِ الْقَاسِمِ عِنْدَ بَابِ الْفَرَادِيسِ، فَسَمَّوْهَا مَرْيُحَنَّا بِاسْمِ تِلْكَ الْكَنِيسَةِ الَّتِي أُخِذَتْ مِنْهُمْ، وَأَخَذُوا شَاهِدَهَا فَوَضَعُوهُ فَوْقَ الَّتِي أَخَذُوهَا بَدَلَهَا. فَاللَّهُ أَعْلَمُ. ثُمَّ أَمَرَ الْوَلِيدُ بِإِحْضَارِ آلَاتِ الْهَدْمِ، وَاجْتَمَعَ إِلَيْهِ الْأُمَرَاءُ وَالْكُبَرَاءُ مِنْ رُؤَسَاءِ النَّاسِ، وَجَاءَ إِلَيْهِ أَسَاقِفَةُ النَّصَارَى وَقَسَاوِسَتُهُمْ، فَقَالُوا: يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّا نَجِدُ فِي كُتُبِنَا أَنَّ مَنْ يَهْدِمُ هَذِهِ الْكَنِيسَةَ يُجَنُّ. فَقَالَ: أَنَا أُحِبُّ أَنْ أُجَنَّ فِي اللَّهِ عَزَّ وَجَلَّ، وَوَاللَّهِ لَا يَهْدِمُ فِيهَا أَحَدٌ شَيْئًا قَبْلِي، ثُمَّ صَعِدَ الْمَنَارَةَ الشَّرْقِيَّةَ ذَاتِ الْأَضَالِعِ الْمَعْرُوفَةِ بِالسَّاعَاتِ وَكَانَتْ صَوْمَعَةً هَائِلَةً فِيهَا رَاهِبٌ مُعَظَّمٌ عِنْدَهُمْ، فَأَمَرَهُ الْوَلِيدُ بِالنُّزُولِ مِنْهَا، فَأَكْبَرَ الرَّاهِبُ ذَلِكَ، فَأَخَذَ الْوَلِيدُ بِقَفَاهُ، فَلَمْ يَزَلْ يَدْفَعُهُ حَتَّى أَحْدَرَهُ مِنْهَا، ثُمَّ صَعِدَ الْوَلِيدُ عَلَى أَعْلَى مَكَانٍ فِي الْكَنِيسَةِ; فَوْقَ الْمَذْبَحِ الْأَكْبَرِ مِنْهَا الَّذِي يُسَمُّونَهُ الشَّاهِدَ; وَهُوَ تِمْثَالٌ فِي أَعْلَى الْكَنِيسَةِ، فَقَالَ لَهُ الرُّهْبَانُ: احْذَرِ الشَّاهِدَ. فَقَالَ: أَنَا أَوَّلُ مَا أَضَعُ فَأْسِي فِي رَأْسِ الشَّاهِدِ. ثُمَّ كَبَّرَ وَضَرَبَهُ فَهَدَمَهُ، وَكَانَ عَلَى الْوَلِيدِ قَبَاءٌ لَوْنُهُ أَصْفَرُ سَفَرْجَلِيٌّ، قَدْ غَرَزَ أَذْيَالَهُ فِي الْمِنْطَقَةِ، ثُمَّ أَخَذَ فَأْسًا فِي يَدِهِ فَضَرَبَ بِهَا فِي أَعْلَى حَجَرٍ فَأَلْقَاهُ، فَتَبَادَرَ الْأُمَرَاءُ إِلَى الْهَدْمِ، وَكَبَّرَ الْمُسْلِمُونَ ثَلَاثَ تَكْبِيرَاتٍ، وَصَرَخَتِ النَّصَارَى بِالْعَوِيلِ عَلَى دَرَجِ جَيْرُونَ، وَكَانُوا قَدِ اجْتَمَعُوا هُنَالِكَ، فَأَمَرَ الْوَلِيدُ أَمِيرَ الشُّرَطَةِ وَهُوَ أَبُو نَاتِلٍ رِيَاحٌ الْغَسَّانِيُّ أَنْ يَضْرِبَهُمْ حَتَّى يَذْهَبُوا مِنْ هُنَالِكَ، فَفَعَلَ ذَلِكَ، فَهَدَمَ الْوَلِيدُ وَالْأُمَرَاءُ جَمِيعَ مَا جَدَّدَهُ النَّصَارَى فِي تَرْبِيعِ هَذَا الْمَكَانِ; مِنَ الْمَذَابِحِ وَالْأَبْنِيَةِ وَالْحَنَايَا، حَتَّى بَقِيَ صَرْحَةً مُرَبَّعَةً، ثُمَّ شَرَعَ فِي بِنَائِهِ بِفِكْرَةٍ جَيِّدَةٍ عَلَى هَذِهِ الصِّفَةِ الْحَسَنَةِ الْأَنِيقَةِ، الَّتِي لَمْ يَشْتَهِرْ مِثْلُهَا قَبْلَهَا. وَقَدِ اسْتَعْمَلَ الْوَلِيدُ فِي بِنَاءِ هَذَا الْمَسْجِدِ خَلْقًا كَثِيرًا مِنَ الصُّنَّاعِ وَالْمُهَنْدِسِينَ وَالْفَعَلَةِ، وَكَانَ الْمُسْتَحِثُّ عَلَى عِمَارَتِهِ أَخُوهُ وَوَلِيُّ عَهْدِهِ مِنْ بَعْدِهِ سُلَيْمَانُ بْنُ عَبْدِ الْمَلِكِ، بعث الوليد إلى ملك الروم يطلب منه صناعا ليستعين بهم على بناء المسجد وَيُقَالُ: إِنَّ الْوَلِيدَ بَعَثَ إِلَى مَلِكِ الرُّومِ يَطْلُبُ مِنْهُ صُنَّاعًا فِي الرُّخَامِ وَغَيْرِ ذَلِكَ; لِيَسْتَعِينَ بِهِمْ عَلَى عِمَارَةِ هَذَا الْمَسْجِدِ عَلَى مَا يُرِيدُ، وَأَرْسَلَ يَتَوَعَّدُهُ; لَئِنْ لَمْ يَفْعَلْ لَيَغْزُوَنَّ بِلَادَهُ بِالْجُيُوشِ، وَلَيُخَرِّبَنَ كُلَّ كَنِيسَةٍ فِي بِلَادِهِ، حَتَّى كَنِيسَةَ الْقُدْسِ، وَكَنِيسَةَ الرُّهَا، وَسَائِرَ آثَارِ الرُّومِ، فَبَعَثَ مَلِكُ الرُّومِ إِلَيْهِ صُنَّاعًا كَثِيرَةً جِدًّا; مِائَتَيْ صَانِعٍ، وَكَتَبَ إِلَيْهِ يَقُولُ: إِنْ كَانَ أَبُوكَ فَهِمَ هَذَا الَّذِي تَصْنَعُهُ وَتَرَكَهُ، فَإِنَّهُ لَوَصْمَةٌ عَلَيْكَ، وَإِنْ لَمْ يَكُنْ فَهِمَهُ وَفَهِمْتَهُ أَنْتَ، فَإِنَّهُ لَوَصْمَةٌ عَلَيْهِ. فَلَمَّا وَصَلَ ذَلِكَ الْكِتَابُ إِلَى الْوَلِيدِ أَرَادَ أَنْ يُجِيبَ عَنْ ذَلِكَ، وَاجْتَمَعَ النَّاسُ عِنْدَهُ لِذَلِكَ، وَكَانَ فِيهِمُ الْفَرَزْدَقُ الشَّاعِرُ، فَقَالَ: أَنَا أُجِيبُهُ يَا أَمِيرَ الْمُؤْمِنِينَ مِنْ كِتَابِ اللَّهِ تَعَالَى. قَالَ الْوَلِيدُ: وَمَا هُوَ وَيْحَكَ؟ فَقَالَ: قَالَ اللَّهُ تَعَالَى: فَفَهَّمْنَاهَا سُلَيْمَانَ وَكُلًّا آتَيْنَا حُكْمًا وَعِلْمًا، وَسُلَيْمَانُ هُوَ ابْنُ دَاوُدَ، فَفَهَّمَهُ اللَّهُ مَا لَمْ يَفْهَمْهُ أَبُوهُ. فَأَعْجَبَ ذَلِكَ الْوَلِيدَ، فَأَرْسَلَ بِهِ جَوَابًا إِلَى مَلِكِ الرُّومِ. وَقَدْ قَالَ الْفَرَزْدَقُ فِي ذَلِكَ: فَرَّقْتَ بَيْنَ النَّصَارَى فِي كَنَائِسِهِمْ وَالْعَابِدِينَ مَعَ الْأَسْحَارِ وَالْعَتَمِ وَهُمْ جَمِيعًا إِذَا صَلَّوْا وَأَوْجُهُهُمْ شَتَّى إِذَا سَجَدُوا لِلَّهِ وَالصَّنَمِ وَكَيْفَ يَجْتَمِعُ النَّاقُوسُ يَضْرِبُهُ أَهْلُ الصَّلِيبِ مَعَ الْقُرَّاءِ لَمْ تَنَمِ فُهِّمْتَ تَحْوِيلَهَا عَنْهُمْ كَمَا فَهِمَا إِذْ يَحْكُمَانِ لَهُمْ فِي الْحَرْثِ وَالْغَنَمِ دَاوُدُ وَالْمَلِكُ الْمَهْدِيُّ إِذْ جَزَّا أَوْلَادَهَا وَاجْتِزَازُ الصُّوفِ بِالْجَلَمِ فَهَّمَكَ اللَّهُ تَحْوِيلًا لِبَيْعَتِهِمْ عَنْ مَسْجِدٍ فِيهِ يُتْلَى طَيِّبُ الْكَلِمِ مَا مِنْ أَبٍ حَمَلَتْهُ الْأَرْضُ نَعْلَمُهُ خَيْرٌ بَنِينَ وَلَا خَيْرٌ مِنَ الْحَكَمِ قَالَ الْحَافِظُ عَبْدُ الرَّحْمَنِ بْنُ إِبْرَاهِيمَ دُحَيْمٌ الدِّمَشْقِيُّ: بَنَى الْوَلِيدُ مَا كَانَ دَاخِلَ حِيطَانِ الْمَسْجِدِ، وَزَادَ فِي سَمْكِ الْحِيطَانِ. وَقَالَ الْحَسَنُ بْنُ يَحْيَى الْخُشَنِيُّ: إِنَّ هُودًا، عَلَيْهِ السَّلَامُ، هُوَ الَّذِي بَنَى الْحَائِطَ الْقِبْلِيَّ مِنْ مَسْجِدِ دِمَشْقَ. وَقَالَ غَيْرُهُ: لَمَّا أَرَادَ الْوَلِيدُ بِنَاءَ الْقُبَّةِ الَّتِي وَسَطَ الرِّوَاقَاتِ وَهِيَ قُبَّةُ النَّسْرِ، وَهُوَ اسْمٌ حَادِثٌ لَهَا، وَكَأَنَّهُمْ شَبَّهُوهَا بِالنَّسْرِ فِي شَكْلِهِ; لِأَنَّ الرِّوَاقَاتِ عَنْ يَمِينِهَا وَشِمَالِهَا كَالْأَجْنِحَةِ لَهَا حَفَرُوا لِأَرْكَانِهَا، حَتَّى وَصَلُوا إِلَى الْمَاءِ وَشَرِبُوا مِنْهُ مَاءً عَذْبًا زُلَالًا، ثُمَّ إِنَّهُمْ وَضَعُوا فِيهِ جِرَارَ الْكَرْمِ، وَبَنَوْا فَوْقَهَا بِالْحِجَارَةِ فَلَمَّا ارْتَفَعَتِ الْأَرْكَانُ بَنَوْا عَلَيْهَا الْقُبَّةَ فَسَقَطَتْ، فَقَالَ الْوَلِيدُ لِبَعْضِ الْمُهَنْدِسِينَ: أُرِيدُ أَنْ تَبْنِيَ لِي أَنْتَ هَذِهِ الْقُبَّةَ. فَقَالَ: عَلَى أَنْ تُعْطِيَنِي عَهْدَ اللَّهِ وَمِيثَاقَهُ أَنْ لَا يَبْنِيَهَا أَحَدٌ غَيْرِي. فَفَعَلَ، فَبَنَى الْأَرْكَانَ ثُمَّ غَلَّفَهَا بِالْبَوَارِي، وَغَابَ عَنْهَا سَنَةً كَامِلَةً لَا يَدْرِي الْوَلِيدُ أَيْنَ ذَهَبَ، فَلَمَّا كَانَ بَعْدَ السَّنَةِ حَضَرَ، فَهَمَّ بِهِ الْوَلِيدُ، فَأَخَذَهُ وَمَعَهُ رُءُوسُ النَّاسِ، فَكَشَفَ الْبَوَارِيَ عَنِ الْأَرْكَانِ; فَإِذَا هِيَ قَدْ هَبَطَتْ بَعْدَ ارْتِفَاعِهَا حَتَّى سَاوَتِ الْأَرْضَ، فَقَالَ لَهُ: مِنْ هَذَا أُتِيتَ. ثُمَّ بَنَاهَا فَانْعَقَدَتْ. وَقَالَ بَعْضُهُمْ: أَرَادَ الْوَلِيدُ أَنْ يَجْعَلَ بَيْضَةَ الْقُبَّةِ مِنْ ذَهَبٍ خَالِصٍ; لِيُعَظِّمَ بِذَلِكَ شَأْنَ الْمَسْجِدِ، فَقَالَ لَهُ الْمِعْمَارُ: إِنَّكَ لَا تَقْدِرُ عَلَى ذَلِكَ؟ فَضَرَبَهُ خَمْسِينَ سَوْطًا وَقَالَ لَهُ: وَيْلَكَ أَنَا لَا أَقْدِرُ عَلَى ذَلِكَ، وَتَزْعُمُ أَنِّي أَعْجَزُ عَنْهُ، وَخَرَاجُ الْأَرْضِ وَأَمْوَالُهَا تُجْبَى إِلَيَّ؟ قَالَ: نَعَمْ، أَنَا أُبَيِّنُ لَكَ ذَلِكَ. قَالَ: فَبَيِّنْ ذَلِكَ. قَالَ: اضْرِبْ لَبِنَةً وَاحِدَةً مِنَ الذَّهَبِ وَقِسْ عَلَيْهَا مَا تُرِيدُ هَذِهِ الْقُبَّةُ مِنْ ذَلِكَ. فَأَمَرَ الْوَلِيدُ، فَأُحْضِرَ مِنَ الذَّهَبِ مَا سُبِكَ بِهِ لَبِنَةٌ; فَإِذَا هِيَ قَدْ دَخَلَهَا أُلُوفٌ مِنَ الذَّهَبِ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّا نُرِيدُ مِنْ هَذِهِ كَذَا وَكَذَا أَلْفِ لَبِنَةً، فَإِنْ كَانَ عِنْدَكَ مَا يَكْفِي مِنْ ذَلِكَ عَمِلْنَاهُ. فَلَمَّا تَحَقَّقَ الْوَلِيدُ صِحَّةَ قَوْلِهِ أَطْلَقَ لَهُ خَمْسِينَ دِينَارًا، ثُمَّ عَقَدَهَا عَلَى مَا أَشَارَ بِهِ الْمِعْمَارُ. وَلَمَّا سَقَفَ الْوَلِيدُ الْجَامِعَ جَعَلُوا سَقْفَهُ جَمَلُونَاتٍ، وَبَاطِنَهَا مُسَطَّحًا مُقَرْنَصًا بِالذَّهَبِ، فَقَالَ لَهُ بَعْضُ أَهْلِهِ: أَتْعَبْتَ النَّاسَ بَعْدَكَ فِي تَطْيِينِ أَسْطِحَةِ هَذَا الْمَسْجِدِ فِي كُلِّ عَامٍ. فَأَمَرَ الْوَلِيدُ أَنْ يُجْمَعَ مَا فِي بِلَادِهِ مِنَ الرَّصَاصِ; لِيَجْعَلَهُ عِوَضَ الطِّينِ، وَيَكُونَ أَخَفَّ عَلَى السُّقُوفِ، فَجَمَعَ مِنْ كُلِّ نَاحِيَةٍ مِنَ الشَّامِ وَغَيْرِهِ مِنَ الْأَقَالِيمِ، فَعَازُوا، فَإِذَا عِنْدَ امْرَأَةٍ مِنْهُ قَنَاطِيرُ مُقَنْطَرَةٌ، فَسَاوَمُوهَا فِيهِ، فَأَبَتْ أَنْ تَبِيعَهُ إِلَّا بِوَزْنِهِ فِضَّةً، فَكَتَبُوا إِلَى الْوَلِيدِ فَقَالَ: اشْتَرُوهُ مِنْهَا، وَلَوْ بِوَزْنِهِ فِضَّةً. فَلَمَّا بَذَلُوا لَهَا ذَلِكَ قَالَتْ: أَمَا إِذَا فَعَلْتُمْ ذَلِكَ فَهُوَ صَدَقَةٌ لِلَّهِ يَكُونُ فِي سَقْفِ هَذَا الْمَسْجِدِ. فَكَتَبُوا عَلَى أَلْوَاحِهَا بِطَابَعٍ: " لِلَّهِ ". وَيُقَالُ: إِنَّهَا كَانَتْ إِسْرَائِيلِيَّةً، وَإِنَّهُ كُتِبَ عَلَى الْأَلْوَاحِ الَّتِي أُخِذَتْ مِنْهَا: هَذَا مَا أَعْطَتْهُ الْإِسْرَائِيلِيَّةُ. وَقَالَ مُحَمَّدُ بْنُ عَائِذٍ: سَمِعْتُ الْمَشَايِخَ يَقُولُونَ: مَا تَمَّ بِنَاءُ مَسْجِدِ دِمَشْقَ إِلَّا بِأَدَاءِ الْأَمَانَةِ، لَقَدْ كَانَ يَفْضُلُ عِنْدَ الرَّجُلِ مِنَ الْقَوَمَةِ يَعْنُونَ الْفَعَلَةَ الْفَأْسَ وَرَأْسَ الْمِسْمَارِ، فَيَجِيءُ حَتَّى يَضَعَهُ فِي الْخِزَانَةِ. وَقَالَ بَعْضُ مَشَايِخِ الدَّمَاشِقَةِ: لَيْسَ فِي الْجَامِعِ مِنَ الرُّخَامِ شَيْءٌ إِلَّا الرُّخَامَتَانِ اللَّتَانِ فِي الْمَقَامِ مِنْ عَرْشِ بِلْقِيسَ، وَالْبَاقِي كُلُّهُ مَرْمَرٌ. وَقَالَ بَعْضُهُمْ: اشْتَرَى الْوَلِيدُ بْنُ عَبْدِ الْمَلِكِ الْعَمُودَيْنِ الْأَخْضَرَيْنِ اللَّذَيْنِ تَحْتَ النَّسْرِ، مِنْ حَرْبِ بْنِ خَالِدِ بْنِ يَزِيدَ بْنِ مُعَاوِيَةَ بِأَلْفٍ وَخَمْسِمِائَةِ دِينَارٍ. وَقَالَ دُحَيْمٌ، بسنده عن مَرْوَانُ بْنُ جَنَاحٍ، عَنْ أَبِيهِ قَالَ: كَانَ فِي مَسْجِدِ دِمَشْقَ اثْنَا عَشَرَ أَلْفَ مَرْخَمٍ. قبلة جامع الجامع الأموي بدمشق وَقَالَ بَعْضُهُمْ: كَانَ فِي قِبْلَةِ جَامِعِ دِمَشْقَ ثَلَاثُ صَفَائِحَ مُذَهَّبَةٍ بِلَازُورْدَ، فِي كُلٍّ مِنْهَا: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ اللَّهُ لَا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَلَا نَعْبُدُ إِلَّا إِيَّاهُ، رَبُّنَا اللَّهُ وَحْدَهُ، وَدِينُنَا الْإِسْلَامُ، وَنَبِيُّنَا مُحَمَّدٌ ﷺ. أَمَرَ بِبُنْيَانِ هَذَا الْمَسْجِدِ، وَهَدْمِ الْكَنِيسَةَ الَّتِي كَانَتْ فِيهِ، عَبْدُ اللَّهِ أَمِيرُ الْمُؤْمِنِينَ الْوَلِيدُ، فِي ذِي الْقَعْدَةِ سَنَةَ سِتٍّ وَثَمَانِينَ. وَفِي صَفِيحَةٍ أُخْرَى رَابِعَةٍ مِنْ تِلْكَ الصَّفَائِحِ: الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ الرَّحْمَنِ الرَّحِيمِ مَالِكِ يَوْمِ الدِّينِ [ الْفَاتِحَةِ: 2 - 4 ] إِلَى آخِرِ السُّورَةِ، ثُمَّ النَّازِعَاتِ، ثُمَّ عَبَسَ، ثُمَّ إِذَا الشَّمْسُ كُوِّرَتْ [ التَّكْوِيرِ: 1 ]. قَالُوا: ثُمَّ مُحِيَتْ بَعْدَ مَجِيءِ الْمَأْمُونِ إِلَى دِمَشْقَ. وَذَكَرُوا أَنَّ أَرْضَهُ كَانَتْ مُفَضَّضَةً كُلَّهَا، وَأَنَّ الرُّخَامَ كَانَ فِي جُدْرَانِهِ إِلَى قَامَاتٍ، وَفَوْقَ الرُّخَامِ كَرْمَةٌ عَظِيمَةٌ مِنْ ذَهَبٍ، وَفَوْقَ الْكَرْمَةِ الْفُصُوصُ الْمُذَهَّبَةُ وَالْخُضْرُ وَالْحُمْرُ وَالزُّرْقُ وَالْبِيضُ، قَدْ صَوَّرُوا بِهَا سَائِرَ الْبُلْدَانِ الْمَشْهُورَةِ: الْكَعْبَةَ فَوْقَ الْمِحْرَابِ، وَسَائِرَ الْأَقَالِيمِ يَمْنَةً وَيَسْرَةً، وَصَوَّرُوا مَا فِي الْبُلْدَانِ مِنَ الْأَشْجَارِ الْحَسَنَةِ الْمُثْمِرَةِ وَالْمُزْهِرَةِ، وَغَيْرِ ذَلِكَ، وَسَقْفُهُ مُقَرْنَصٌ بِالذَّهَبِ، وَالسَّلَاسِلُ الْمُعَلَّقَةُ فِيهِ جَمِيعُهَا مِنْ ذَهَبٍ وَفِضَّةٍ، وَأَنْوَارُ الشُّمُوعِ فِي أَمَاكِنِهِ مُفَرَّقَةٌ. قَالَ: وَكَانَ فِي مِحْرَابِ الصَّحَابَةِ بَرْنِيَّةٌ; حَجَرٌ مِنْ بَلُّورٍ وَيُقَالُ: بَلْ كَانَتْ حَجَرًا مِنْ جَوْهَرٍ، وَهِيَ الدُّرَّةُ، وَكَانَتْ تُسَمَّى الْقَلِيلَةَ، وَكَانَتْ إِذَا طَفِئَتِ الْقَنَادِيلُ تُضِيءُ لِمَنْ هُنَاكَ بِنُورِهَا، فَلَمَّا كَانَ زَمَنُ الْأَمِينِ بْنِ الرَّشِيدِ وَكَانَ يُحِبُّ الْبَلُّورَ، وَقِيلَ: الْجَوْهَرَ بَعَثَ إِلَى سُلَيْمَانَ وَإِلَى شُرَطَةِ دِمَشْقَ أَنْ يَبْعَثَ بِهَا إِلَيْهِ، فَسَرَقَهَا، وَسَيَّرَهَا إِلَى الْأَمِينِ، فَلَمَّا وَلِيَ الْمَأْمُونُ رَدَّهَا إِلَى دِمَشْقَ; لِيُشَنِّعَ بِذَلِكَ عَلَى الْأَمِينِ. قَالَ ابْنُ عَسَاكِرَ: ثُمَّ ذَهَبَتْ بَعْدَ ذَلِكَ، فَجُعِلَ مَكَانَهَا بَرْنِيَّةٌ مِنْ زُجَاجٍ. قَالَ: وَقَدْ رَأَيْتُ تِلْكَ الْبَرْنِيَّةَ ثُمَّ انْكَسَرَتْ بَعْدَ ذَلِكَ، فَلَمْ يُجْعَلْ مَكَانَهَا شَيْءٌ. قَالُوا: وَكَانَتِ الْأَبْوَابُ الشَّارِعَةُ مِنْ دَاخِلِ الصَّحْنِ لَيْسَ عَلَيْهَا أَغْلَاقٌ، وَإِنَّمَا كَانَ عَلَيْهَا السُّتُورُ مُرْخَاةً، وَكَذَلِكَ السُّتُورُ عَلَى سَائِرِ جُدْرَانِهِ إِلَى حَدِّ الْكَرْمَةِ الَّتِي فَوْقَهَا الْفُصُوصُ الْمُذَهَّبَةُ، وَرُءُوسُ الْأَعْمِدَةِ مَطْلِيَّةٌ بِالذَّهَبِ الْخَالِصِ الْكَثِيرِ، وَعَمِلُوا لَهُ شُرُفَاتٍ تُحِيطُ بِهِ، وَبَنَى الْوَلِيدُ الْمَنَارَةَ الشَّمَالِيَّةَ الَّتِي يُقَالُ لَهَا: مِئْذَنَةُ الْعَرُوسِ. فَأَمَّا الشَّرْقِيَّةُ وَالْغَرْبِيَّةُ فَكَانَتَا فِيهِ قَبْلَ ذَلِكَ بِدُهُورٍ مُتَطَاوِلَةٍ، وَقَدْ كَانَ فِي كُلِّ زَاوِيَةٍ مِنْ هَذَا الْمَعْبَدِ صَوْمَعَةٌ شَاهِقَةٌ جِدًّا، بَنَتْهَا الْيُونَانُ لِلرَّصْدِ، ثُمَّ بَعْدَ ذَلِكَ سَقَطَتِ الشَّمَالِيَّتَانِ وَبَقِيَتِ الْقِبْلِيَّتَانِ إِلَى الْآنَ، وَقَدْ أُحْرِقَ بَعْضُ الشَّرْقِيَّةِ بَعْدَ الْأَرْبَعِينَ وَسَبْعِمِائَةٍ، فَنُقِضَتْ وَجُدِّدَ بِنَاؤُهَا مِنْ أَمْوَالِ النَّصَارَى، حَيْثُ اتُّهِمُوا بِحَرِيقِهَا، فَقَامَتْ عَلَى أَحْسَنِ الْأَشْكَالِ بَيْضَاءَ بِذَاتِهَا وَهِيَ، وَاللَّهُ أَعْلَمُ، الْمَنَارَةُ الشَّرْقِيَّةُ الَّتِي يَنْزِلُ عَلَيْهَا عِيسَى ابْنُ مَرْيَمَ فِي آخِرِ الزَّمَانِ بَعْدَ خُرُوجِ الدَّجَّالِ، كَمَا ثَبَتَ ذَلِكَ فِي " صَحِيحِ مُسْلِمٍ "، عَنِ النَّوَّاسِ بْنِ سَمْعَانَ. قُلْتُ: ثُمَّ أُحْرِقَ أَعْلَى هَذِهِ الْمَنَارَةِ وَجُدِّدَتْ، وَكَانَ أَعْلَاهَا مِنْ خَشَبٍ، فَبُنِيَتْ بِحِجَارَةٍ كُلُّهَا فِي آخِرِ السَّبْعِينَ وَسَبْعِمِائَةٍ، فَصَارَتْ كُلُّهَا مَبْنِيَّةً بِالْحِجَارَةِ. حسن بناء الجامع الأموي وَالْمَقْصُودُ أَنَّ الْجَامِعَ الْأُمَوِيَّ لَمَّا كَمُلَ بِنَاؤُهُ لَمْ يَكُنْ عَلَى وَجْهِ الْأَرْضِ بِنَاءٌ أَحْسَنَ مِنْهُ، وَلَا أَبْهَى وَلَا أَجَلَّ مِنْهُ، بِحَيْثُ إِنَّهُ إِذَا نَظَرَ النَّاظِرُ إِلَيْهِ، أَوْ إِلَى أَيِّ جِهَةٍ مِنْهُ أَوْ إِلَى أَيِّ بُقْعَةٍ أَوْ مَكَانٍ مِنْهُ، تَحَيَّرَ فِيمَا يَنْظُرُ إِلَيْهِ; لِحُسْنِهِ جَمِيعِهِ، وَلَا يَمَلُّ نَاظِرُهُ، بَلْ كُلَّمَا أَدْمَنَ النَّظَرَ، بَانَتْ لَهُ أُعْجُوبَةٌ لَيْسَتْ كَالْأُخْرَى. وَكَانَتْ فِيهِ طِلَّسْمَاتٌ مِنْ أَيَّامِ الْيُونَانَ، فَلَا يَدْخُلُ هَذِهِ الْبُقْعَةَ شَيْءٌ مِنَ الْحَشَرَاتِ بِالْكُلِّيَّةِ; لَا مِنَ الْحَيَّاتِ، وَلَا مِنَ الْعَقَارِبِ، وَلَا الْخَنَافِسِ، وَلَا الْعَنَاكِيبِ، وَيُقَالُ: وَلَا الْعَصَافِيرُ أَيْضًا تُعَشِّشُ فِيهِ، وَلَا الْحَمَامُ، وَلَا شَيْءٌ مِمَّا يَتَأَذَّى بِهِ النَّاسُ. وَأَكْثَرُ هَذِهِ الطِلَّسْمَاتِ أَوْ كُلُّهَا كَانَتْ مُودَعَةً فِي سَقْفِ الْجَامِعِ، مِمَّا يَلِي السُّبْعَ، فَأُحْرِقَتْ لَمَّا وَقَعَ فِيهِ الْحَرِيقُ، وَكَانَ ذَلِكَ لَيْلَةَ النِّصْفِ مِنْ شَعْبَانَ بَعْدَ الْعَصْرِ، سَنَةَ إِحْدَى وَسِتِّينَ وَأَرْبَعِمِائَةٍ، فِي دَوْلَةِ الْفَاطِمِيِّينَ،. وَقَدْ كَانَتْ بِدِمَشْقَ طِلَّسْمَاتٌ وَضَعَتْهَا الْيُونَانُ، بَعْضُهَا بَاقٍ إِلَى يَوْمِنَا هَذَا. وَاللَّهُ أَعْلَمُ. فَمِنْ ذَلِكَ، الْعَمُودُ الَّذِي فِي رَأْسِهِ مِثْلُ الْكُرَةِ بِسُوقِ الشَّعِيرِ عِنْدَ قَنْطَرَةِ أُمِّ حَكِيمٍ، وَهَذَا الْمَكَانُ يُعْرَفُ الْيَوْمَ بِالْعَلَبِيِّينَ، ذَكَرَ مَشَايِخُ دِمَشْقَ أَنَّهُ مِنْ وَضْعِ الْيُونَانِ لِعُسْرِ بَوْلِ الْحَيَوَانِ، فَإِذَا دَارُوا بِالْحَيَوَانِ حَوْلَ هَذَا الْعَمُودِ ثَلَاثَ دَوْرَاتٍ انْطَلَقَ بَوْلُهُ، وَذَلِكَ مُجَرَّبٌ عِنْدَ الْيُونَانِ. وَمَا زَالَ سُلَيْمَانُ بْنُ عَبْدِ الْمَلِكِ يَعْمَلُ فِي تَكْمِلَةِ الْجَامِعِ الْأُمَوِيِّ بَعْدَ مَوْتِ أَخِيهِ مُدَّةَ وِلَايَتِهِ، وَجُدِّدَتْ لَهُ فِيهِ الْمَقْصُورَةُ، فَلَمَّا وَلِيَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ، عَزَمَ عَلَى أَنْ يُجَرِّدَ مَا فِيهِ مِنَ الذَّهَبِ، وَيَقْلَعُ السَّلَاسِلَ وَالرُّخَامَ وَالْفُسَيْفِسَاءَ، وَيَرُدَّ ذَلِكَ كُلَّهُ إِلَى بَيْتِ الْمَالِ، وَيُطَيِّنَهُ مَكَانَ ذَلِكَ كُلِّهِ، فَشَقَّ ذَلِكَ عَلَى أَهْلِ الْبَلَدِ، وَاجْتَمَعَ أَشْرَافُهُمْ إِلَيْهِ، وَقَالَ خَالِدُ بْنُ عَبْدِ اللَّهِ الْقَسْرِيُّ: أَنَا أُكَلِّمُهُ لَكُمْ. فَلَمَّا اجْتَمَعُوا قَالَ خَالِدٌ: يَا أَمِيرَ الْمُؤْمِنِينَ، بَلَغَنَا أَنَّكَ تُرِيدُ أَنْ تَصْنَعَ كَذَا وَكَذَا. قَالَ: نَعَمْ. فَقَالَ خَالِدٌ: لَيْسَ ذَلِكَ لَكَ يَا أَمِيرَ الْمُؤْمِنِينَ. فَقَالَ عُمَرُ: وَلِمَ يَا ابْنَ الْكَافِرَةِ؟ وَكَانَتْ أُمُّهُ نَصْرَانِيَّةً رُومِيَّةً أُمَّ وَلَدٍ فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنْ كَانَتْ كَافِرَةً، فَقَدْ وَلَدَتْ رَجُلًا مُؤْمِنًا. فَقَالَ: صَدَقْتَ. وَاسْتَحْيَا عُمَرُ ثُمَّ قَالَ لَهُ: فَلِمَ قُلْتَ ذَلِكَ؟ قَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ; لِأَنَّ غَالِبَ مَا فِيهِ مِنَ الرُّخَامِ إِنَّمَا حَمَلَهُ الْمُسْلِمُونَ مِنْ أَمْوَالِهِمْ مِنْ سَائِرِ الْأَقَالِيمِ، وَلَيْسَ هُوَ لِبَيْتِ الْمَالِ. فَأَطْرَقَ عُمَرُ رَحِمَهُ اللَّهُ. قَالُوا: وَاتَّفَقَ فِي ذَلِكَ الزَّمَانِ قُدُومُ جَمَاعَةٍ مِنْ بِلَادِ الرُّومِ رُسُلًا مِنْ عِنْدِ مَلِكِهِمْ، فَلَمَّا دَخَلُوا مِنْ بَابِ الْبَرِيدِ، وَانْتَهَوْا إِلَى الْبَابِ الْكَبِيرِ الَّذِي تَحْتَ النَّسْرِ، وَرَأَوْا مَا بَهَرَ عُقُولَهُمْ مِنْ حُسْنِ ذَلِكَ الْجَامِعِ الْبَاهِرِ، وَالزَّخْرَفَةِ الَّتِي لَمْ يُسْمَعْ بِمِثْلِهَا صَعِقَ كَبِيرُهُمْ، وَخَرَّ مَغْشِيًّا عَلَيْهِ، فَحَمَلُوهُ إِلَى مَنْزِلِهِمْ، فَبَقِيَ أَيَّامًا مُدْنِفًا، فَلَمَّا تَمَاثَلَ سَأَلُوهُ عَمَّا عَرَضَ لَهُ، فَقَالَ: مَا كُنْتُ أَظُنُّ أَنْ يَبْنِيَ الْمُسْلِمُونَ مِثْلَ هَذَا الْبِنَاءِ، وَكُنْتُ أَعْتَقِدُ أَنَّ مُدَّتَهُمْ تَكُونُ أَقْصَرَ مِنْ هَذَا. فَلَمَّا بَلَغَ ذَلِكَ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ قَالَ: أَوَإِنَّ هَذَا لَغَيْظُ الْكُفَّارِ؟ دَعُوهُ. وَسَأَلَتِ النَّصَارَى فِي أَيَّامِ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ أَنْ يَعْقِدَ لَهُمْ مَجْلِسًا فِي شَأْنِ مَا كَانَ أَخَذَهُ الْوَلِيدُ مِنْهُمْ وَكَانَ عُمَرُ عَادِلًا، فَأَرَادَ أَنْ يَرُدَّ عَلَيْهِمْ مَا كَانَ أَخَذَهُ الْوَلِيدُ مِنْهُمْ فَأَدْخَلَهُ فِي الْجَامِعِ، ثُمَّ حَقَّقَ عُمَرُ الْقَضِيَّةَ، ثُمَّ نَظَرَ فَإِذَا الْكَنَائِسُ الَّتِي هِيَ خَارِجُ الْبَلَدِ لَمْ تَدْخُلْ فِي الصُّلْحِ الَّذِي كَتَبَهُ لَهُمُ الصَّحَابَةُ; مِثْلَ كَنِيسَةِ دَيْرِ مُرَّانَ، وَكَنِيسَةِ الرَّاهِبِ، وَكَنِيسَةِ تُومَا، خَارِجَ بَابِ تُومَا، وَسَائِرِ الْكَنَائِسِ الَّتِي بِقُرَى الْحَوَاجِزِ، فَخَيَّرَهُمْ بَيْنَ رَدِّ مَا سَأَلُوهُ، وَتَخْرِيبِ هَذِهِ الْكَنَائِسِ كُلِّهَا، أَوْ تَبْقَى تِلْكَ الْكَنَائِسُ وَيَطِيبُوا نَفْسًا لِلْمُسْلِمِينَ بِهَذِهِ الْبُقْعَةِ، فَاتَّفَقَتْ آرَاؤُهُمْ بَعْدَ ثَلَاثَةِ أَيَّامٍ عَلَى إِبْقَاءِ تِلْكَ الْكَنَائِسِ، وَيَكْتُبُ لَهُمْ كِتَابَ أَمَانٍ بِهَا، وَيَطِيبُوا نَفْسًا بِهَذِهِ الْبُقْعَةِ، فَكَتَبَ لَهُمْ كِتَابَ أَمَانٍ بِهَا. وَالْمَقْصُودُ أَنَّ الْجَامِعَ الْأُمَوِيَّ كَانَ حِينَ تَكَامَلَ بِنَاؤُهُ لَيْسَ لَهُ فِي الدُّنْيَا نَظِيرٌ فِي حُسْنِهِ وَبَهْجَتِهِ. أقوال في الجامع الأموي قَالَ الْفَرَزْدَقُ: أَهْلُ دِمَشْقَ فِي بَلَدِهِمْ قَصْرٌ مِنْ قُصُورِ الْجَنَّةِ، يَعْنِي بِهِ الْجَامِعَ الْأُمَوِيَّ. وَقَالَ أَحْمَدُ بْنُ أَبِي الْحَوَارِيِّ، عَنِ الْوَلِيدِ بْنِ مُسْلِمٍ، عَنِ ابْنِ ثَوْبَانَ: مَا يَنْبَغِي أَنْ يَكُونَ أَحَدٌ أَشَدَّ شَوْقًا إِلَى الْجَنَّةِ مِنْ أَهْلِ دِمَشْقَ; لِمَا يَرَوْنَ مِنْ حُسْنِ مَسْجِدِهَا. قَالُوا: وَلَمَّا دَخَلَ الْمَهْدِيُّ أَمِيرُ الْمُؤْمِنِينَ الْعَبَّاسِيُّ دِمَشْقَ يُرِيدُ زِيَارَةَ بَيْتِ الْمَقْدِسِ، نَظَرَ إِلَى جَامِعِ دِمَشْقَ فَقَالَ لِكَاتِبِهِ أَبِي عُبَيْدِ اللَّهِ الْأَشْعَرِيِّ: سَبَقَنَا بَنُو أُمَيَّةَ بِثَلَاثٍ; بِهَذَا الْمَسْجِدِ، لَا أَعْلَمُ عَلَى وَجْهِ الْأَرْضِ مِثْلَهُ، وَبِنُبْلِ الْمَوَالِي، وَبِعُمَرَ بْنِ عَبْدِ الْعَزِيزِ، لَا يَكُونُ وَاللَّهِ فِينَا مِثْلُهُ أَبَدًا. ثُمَّ لَمَّا أَتَى بَيْتَ الْمَقْدِسِ فَنَظَرَ إِلَى الصَّخْرَةِ وَكَانَ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ هُوَ الَّذِي بَنَاهَا قَالَ لِكَاتِبِهِ: وَهَذِهِ رَابِعَةٌ. وَلَمَّا دَخَلَ الْمَأْمُونُ دِمَشْقَ فَنَظَرَ إِلَى جَامِعِهَا، وَكَانَ مَعَهُ أَخُوهُ الْمُعْتَصِمُ، وَقَاضِيهِ يَحْيَى بْنُ أَكْثَمَ، قَالَ: مَا أَعْجَبُ مَا فِيهِ؟ فَقَالَ أَخُوهُ: هَذِهِ الْأَذْهَابُ الَّتِي فِيهِ. وَقَالَ يَحْيَى بْنُ أَكْثَمَ: هَذَا الرُّخَامُ، وَهَذِهِ الْعُقَدُ. فَقَالَ الْمَأْمُونُ: إِنَّمَا أَعْجَبُ مِنْ حُسْنِ بُنْيَانِهِ عَلَى غَيْرِ مِثَالٍ مُتَقَدِّمٍ. ثُمَّ قَالَ الْمَأْمُونُ لِقَاسِمٍ التَّمَّارِ: أَخْبِرْنِي بِاسْمٍ حَسَنٍ أُسَمِّي بِهِ جَارِيَتِي هَذِهِ. فَقَالَ: سَمِّهَا مَسْجِدَ دِمَشْقَ; فَإِنَّهُ أَحْسَنُ شَيْءٍ. وَقَالَ عَبْدُ الرَّحْمَنِ، بْنُ عَبْدِ اللَّهِ بْنِ عَبْدِ الْحَكَمِ، عَنِ الشَّافِعِيِّ قَالَ: عَجَائِبُ الدُّنْيَا خَمْسَةٌ; أَحَدُهَا مَنَارَتُكُمْ هَذِهِ يَعْنِي مَنَارَةَ ذِي الْقَرْنَيْنِ الَّتِي بِإِسْكَنْدَرِيَّةَ وَالثَّانِيَةُ أَصْحَابُ الرَّقِيمِ; وَهْمُ بِالرُّومِ اثْنَا عَشَرَ رَجُلًا، أَوْ ثَلَاثَةَ عَشَرَ رَجُلًا، وَالثَّالِثَةُ مِرْآةٌ بِبَابِ الْأَنْدَلُسِ عَلَى بَابِ مَدِينَتِهَا، يَجْلِسُ الرَّجُلُ تَحْتَهَا، فَيَنْظُرُ فِيهَا صَاحِبَهُ مِنْ مَسَافَةِ مِائَةِ فَرْسَخٍ، وَالرَّابِعُ مَسْجِدُ دِمَشْقَ وَمَا يُوصَفُ مِنَ الْإِنْفَاقِ عَلَيْهِ، وَالْخَامِسُ الرُّخَامُ وَالْفُسَيْفِسَاءُ; فَإِنَّهُ لَا يُدْرَى لَهُمَا مَوْضِعٌ، وَيُقَالُ: إِنَّ الرُّخَامَ مَعْجُونٌ، وَالدَّلِيلُ عَلَى ذَلِكَ أَنَّهُ يَذُوبُ عَلَى النَّارِ. قَالَ ابْنُ عَسَاكِرَ: وَذَكَرَ إِبْرَاهِيمُ بْنُ أَبِي اللَّيْثِ الْكَاتِبُ وَكَانَ قَدِمَ دِمَشْقَ سَنَةَ اثْنَتَيْنِ وَثَلَاثِينَ وَأَرْبَعِمِائَةٍ فِي رِسَالَةٍ لَهُ قَالَ: ثُمَّ أُمِرْنَا بِالِانْتِقَالِ إِلَى الْبَلَدِ، فَانْتَقَلْتُ مِنْهُ إِلَى بَلَدٍ تَمَّتْ مَحَاسِنُهُ، وَوَافَقَ ظَاهِرَهُ بَاطِنُهُ، أَزِقَّتُهُ أَرِجَةٌ، وَشَوَارِعُهُ فَرِجَةٌ، فَحَيْثُ مَا شِئْتَ شَمَمْتَ طِيبًا، وَأَيْنَ سَعَيْتَ رَأَيْتَ مَنْظَرًا عَجِيبًا، وَأَفْضَيْتُ إِلَى جَامِعِهِ، فَشَاهَدْتُ مِنْهُ مَا لَيْسَ فِي اسْتِطَاعَةِ الْوَاصِفِ أَنْ يَصِفَهُ، وَلَا الرَّائِي أَنْ يُعَرِّفَهُ، وَجُمْلَتُهُ أَنَّهُ بِكْرُ الدَّهْرِ، وَنَادِرَةُ الْوَقْتِ، وَأُعْجُوبَةُ الزَّمَانِ، وَغَرِيبَةُ الْأَوْقَاتِ، وَلَقَدْ أَثْبَتَ اللَّهُ، عَزَّ وَجَلَّ، بِهِ ذِكْرًا يُدْرَسُ، وَخَلَّفَ بِهِ أَمْرًا لَا يَخْفَى وَلَا يَدْرُسُ. قَالَ ابْنُ عَسَاكِرَ: وَأَنْشَدَنِي بَعْضُ أَهْلِ الْأَدَبِ لِبَعْضِ الْمُحَدِّثِينَ فِي جَامِعِ دِمَشْقَ، عَمَّرَهُ اللَّهُ بِذِكْرِهِ: دِمَشْقُ قَدْ شَاعَ حُسْنُ جَامِعِهَا وَمَا حَوَتْهُ رُبَى مَرَابِعِهَا بَدِيعَةُ الْحَسَنِ فِي الْكَمَالِ لِمَا يُدْرِكُهُ الطَّرْفُ مِنْ بَدَائِعِهَا طَيِّبَةٌ أَرْضُهَا مُبَارَكَةٌ بِالْيُمْنِ وَالسَّعْدِ أَخْذُ طَالِعِهَا جَامِعُهَا جَامِعُ الْمَحَاسِنِ قَدْ فَاقَتْ بِهِ الْمُدْنَ فِي جَوَامِعِهَا بَنِيَّةٌ بِالْإِتْقَانِ قَدْ وُضِعَتْ لَا ضَيَّعَ اللَّهُ سَعْيَ وَاضِعِهَا تُذْكَرُ فِي فَضْلِهِ وَرِفْعَتِهِ أَخْبَارُ صِدْقٍ رَاقَتْ لِسَامِعِهَا قَدْ كَانَ قَبْلَ الْحَرِيقِ مَدْهَشَةً فَغَيَّرَتْهُ نَارٌ بِلَافِعِهَا فَأَذْهَبَتْ بِالْحَرِيقِ بَهْجَتَهُ فَلَيْسَ يُرْجَى إِيَابُ رَاجِعِهَا إِذَا تَفَكَّرْتَ فِي الْفُصُوصِ وَمَا فِيهَا تَيَقَّنْتَ حِذْقَ رَاصِعِهَا أَشْجَارُهَا لَا تَزَالُ مُثْمِرَةً لَا تَذْهَبُ الرِّيحُ مِنْ مَدَافِعِهَا كَأَنَّهَا مِنْ زُمُرُّدٍ غُرِسَتْ فِي أَرْضِ تِبْرٍ تَغْشَى بِفَاقِعِهَا فِيهَا ثِمَارٌ تَخَالُهَا يَنَعَتْ وَلَيْسَ يُخْشَى فَسَادُ يَانِعِهَا تُقْطَفُ بِاللَّحْظِ لَا بِجَارِحَةِ الْ أَيْدِي وَلَا تُجْتَنَى لِبَائِعِهَا وَتَحْتَهَا مِنْ رُخَامِهِ قِطَعٌ لَا قَطَّعَ اللَّهُ كَفَّ قَاطِعِهَا أَحْكَمَ تَرْخِيمَهَا الْمُرَخِّمُ قَدْ بَانَ عَلَيْهَا إِحْكَامُ صَانِعِهَا وَإِنْ تَفَكَّرْتَ فِي قَنَاطِرِهِ وَسَقْفِهِ بَانَ حِذْقُ رَافِعِهَا وَإِنْ تَبَيَّنْتَ حُسْنَ قُبَّتِهِ تَحَيَّرَ اللُّبُّ فِي أَضَالِعِهَا تَخْتَرِقُ الرِّيحُ فِي مَخَارِمِهَا عَصْفًا فَتَقْوَى عَلَى زَعَازِعِهَا وَأَرْضُهُ بِالرُّخَامِ قَدْ فُرِشَتْ يَنْفَسِحُ الطَّرْفُ فِي مَوَاضِعِهَا مَجَالِسُ الْعِلْمِ فِيهِ مُتْقَنَةٌ يَنْشَرِحُ الصَّدْرُ فِي مَجَامِعِهَا وَكُلُّ بَابٍ عَلَيْهِ مَطْهَرَةٌ قَدْ أَمِنَ النَّاسُ دَفْعَ مَانِعِهَا يَرْتَفِقُ الْخَلْقُ مِنْ مَرَافِقِهَا وَلَا يَصُدُّونَ عَنْ مَنَافِعِهَا وَلَا تَزَالُ الْمِيَاهُ جَارِيَةً فِيهَا لِمَا شُقَّ مِنْ مَشَارِعِهَا وَسُوقُهَا لَا تَزَالُ آهِلَةً لِيَزْدَحِمَ النَّاسُ فِي شَوَارِعِهَا لِمَا يَشَاءُونَ مِنْ فَوَاكِهِهَا وَمَا يُرِيدُونَ مِنْ بَضَائِعِهَا كَأَنَّهَا جَنَّةٌ مُعَجَّلَةٌ فِي الْأَرْضِ لَوْلَا سُرَى فَجَائِعِهَا دَامَتْ بِرَغْمِ الْعِدَى مُسَلَّمَةً وَحَاطَهَا اللَّهُ مِنْ قَوَارِعِهَا ما روي في الجامع الأموي من الآثار وما ورد في فضله من الأخبار فِيمَا رُوِيَ فِي جَامِعِ دِمَشْقَ مِنَ الْآثَارِ وَمَا وَرَدَ فِي فَضْلِهِ مِنَ الْأَخْبَارِ، عَنْ جَمَاعَةٍ مِنَ السَّادَةِ الْأَخْيَارِ رُوِيَ عَنْ قَتَادَةَ أَنَّهُ قَالَ فِي قَوْلِهِ تَعَالَى: وَالتِّينِ قَالَ: هُوَ مَسْجِدُ دِمَشْقَ. وَالزَّيْتُونِ قَالَ: هُوَ مَسْجِدُ بَيْتِ الْمَقْدِسِ. وَطُورِ سِنِينَ حَيْثُ كَلَّمَ اللَّهُ مُوسَى وَهَذَا الْبَلَدِ الْأَمِينِ وَهُوَ مَكَّةُ. وَنَقَلَ عُثْمَانُ بْنُ أَبِي الْعَاتِكَةِ، عَنْ أَهْلِ الْعِلْمِ، أَنَّهُمْ قَالُوا فِي قَوْلِهِ تَعَالَى: وَالتِّينِ هُوَ مَسْجِدُ دِمَشْقَ. رَوَاهُ ابْنُ عَسَاكِرَ. وَقَالَ صَفْوَانُ بْنُ صَالِحٍ، بسنده عَنْ عَطِيَّةَ بْنِ قَيْسٍ الْكِلَابِيِّ، قَالَ: قَالَ كَعْبُ الْأَحْبَارِ: لَيُبْنَيَنَّ فِي دِمَشْقَ مَسْجِدٌ يَبْقَى بَعْدَ خَرَابِ الدُّنْيَا أَرْبَعِينَ عَامًا. وَقَالَ الْوَلِيدُ بْنُ مُسْلِمٍ، عَنْ عُثْمَانَ بْنِ أَبِي الْعَاتِكَةِ، عَنْ عَلِيِّ بْنِ يَزِيدَ، عَنِ الْقَاسِمِ أَبِي عَبْدِ الرَّحْمَنِ، قَالَ: أَوْحَى اللَّهُ تَعَالَى إِلَى جَبَلِ قَاسِيُونَ أَنْ هَبْ ظِلَّكَ وَبَرَكَتَكَ إِلَى جَبَلِ بَيْتِ الْمَقْدِسِ. قَالَ: فَفَعَلَ، فَأَوْحَى اللَّهُ إِلَيْهِ: أَمَا إِذْ فَعَلْتَ فَإِنِّي سَأَبْنِي لِي فِي حِضْنِكَ بَيْتًا أُعْبَدُ فِيهِ بَعْدَ خَرَابِ الدُّنْيَا أَرْبَعِينَ عَامًا، وَلَا تَذْهَبُ الْأَيَّامُ وَاللَّيَالِي حَتَّى أَرُدَّ عَلَيْكَ ظِلَّكَ وَبَرَكَتَكَ. قَالَ: فَهُوَ عِنْدَ اللَّهِ بِمَنْزِلَةِ الرَّجُلِ الضَّعِيفِ الْمُتَضَرِّعِ. وَقَالَ دُحَيْمٌ: حِيطَانُ الْمَسْجِدِ الْأَرْبَعَةُ مِنْ بِنَاءِ هُودٍ، عَلَيْهِ السَّلَامُ، وَمَا كَانَ مِنَ الْفُسَيْفِسَاءِ إِلَى فَوْقَ فَهُوَ مِنْ بِنَاءِ الْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ يَعْنِي أَنَّهُ رَفَعَ الْجِدَارَ فَعَلَّاهُ مِنْ حَدِّ الرُّخَامِ وَالْكَرْمَةِ إِلَى فَوْقَ. وَقَالَ غَيْرُهُ: إِنَّمَا بَنَى هُودٌ الْجِدَارَ الْقِبْلِيَّ فَقَطْ. وَقَالَ أَبُو بَكْرٍ أَحْمَدُ بْنُ عَبْدِ اللَّهِ بْنِ الْفَرَجِ، الْمَعْرُوفُ بِابْنِ الْبِرَامِيِّ، الدِّمَشْقِيُّ: بسنده عن عَبْدَ الرَّحْمَنِ بْنَ يَحْيَى بْنِ إِسْمَاعِيلَ بْنِ عُبَيْدِ اللَّهِ بْنِ أَبِي الْمُهَاجِرِ قَالَ: كَانَ خَارِجَ بَابِ السَّاعَاتِ صَخْرَةٌ يُوضَعُ عَلَيْهَا الْقُرْبَانُ، فَمَا تُقُبِّلَ مِنْهُ جَاءَتْ نَارٌ فَأَكَلَتْهُ، وَمَا لَمْ يُتَقَبَّلْ مِنْهُ بَقِيَ عَلَى حَالِهِ. قُلْتُ: وَهَذِهِ الصَّخْرَةُ نُقِلَتْ إِلَى دَاخِلِ بَابِ السَّاعَاتِ، وَهِيَ مَوْجُودَةٌ إِلَى الْآنَ، وَبَعْضُ الْعَامَّةِ يَزْعُمُ أَنَّهَا الصَّخْرَةُ الَّتِي وَضَعَ عَلَيْهَا ابْنَا آدَمَ قُرْبَانَهُمَا، فَتُقُبِّلَ مِنْ أَحَدِهِمَا وَلَمْ يُتَقَبَّلْ مِنَ الْآخَرِ. فَاللَّهُ أَعْلَمُ. وَقَالَ هِشَامُ بْنُ عَمَّارٍ: ثَنَا الْحَسَنُ بْنُ يَحْيَى الْخُشَنِيُّ، أَنَّ رَسُولَ اللَّهِ ﷺ لَيْلَةَ أُسَرِيَ بِهِ صَلَّى فِي مَوْضِعِ مَسْجِدِ دِمَشْقَ. قَالَ ابْنُ عَسَاكِرَ: وَهَذَا مُنْقَطِعٌ. قُلْتُ: وَمُنْكَرٌ جِدًّا، وَلَا يَثْبُتُ أَيْضًا لَا مِنْ هَذَا الْوَجْهِ، وَلَا مِنْ غَيْرِهِ. وَقَالَ أَبُو بَكْرٍ الْبِرَامِيُّ: بسنده أَنَّ الْوَلِيدَ بْنَ عَبْدِ الْمَلِكِ تَقَدَّمَ إِلَى الْقُوَّامِ لَيْلَةً مِنَ اللَّيَالِي فَقَالَ: إِنِّي أُرِيدُ أَنْ أُصَلِّيَ اللَّيْلَةَ فِي الْمَسْجِدِ، فَلَا تَتْرُكُوا فِيهِ أَحَدًا حَتَّى أُصَلِّيَ اللَّيْلَةَ. ثُمَّ إِنَّهُ أَتَى بَابَ السَّاعَاتِ، فَاسْتَفْتَحَ الْبَابَ فَفُتِحَ لَهُ، فَإِذَا رَجُلٌ قَائِمٌ بَيْنَ بَابِ السَّاعَاتِ، وَبَابِ الْخَضْرَاءِ الَّذِي يَلِي الْمَقْصُورَةَ يُصَلِّي، وَهُوَ أَقْرَبُ إِلَى بَابِ الْخَضْرَاءِ مِنْهُ إِلَى بَابِ السَّاعَاتِ، فَقَالَ لِلْقُوَّامِ: أَلَمْ آمُرْكُمْ أَنْ لَا تَتْرُكُوا أَحَدًا اللَّيْلَةَ يُصَلِّي فِي الْمَسْجِدِ؟ فَقَالَ لَهُ بَعْضُهُمْ: يَا أَمِيرَ الْمُؤْمِنِينَ، هَذَا الْخَضِرُ عَلَيْهِ السَّلَامُ، يُصَلِّي كُلَّ لَيْلَةٍ فِي الْمَسْجِدِ. فِي إِسْنَادِ هَذِهِ الْحِكَايَةِ وَصِحَّتِهَا نَظَرٌ، وَلَا يَثْبُتُ بِمِثْلِهَا وُجُودُ الْخَضِرِ بِالْكُلِّيَّةِ، وَلَا صَلَاتُهُ فِي هَذَا الْمَكَانِ الْمَذْكُورِ. وَاللَّهُ أَعْلَمُ. وَقَدِ اشْتُهِرَ فِي الْأَعْصَارِ الْمُتَأَخِّرَةِ أَنَّ الزَّاوِيَةَ الْقِبْلِيَّةَ عِنْدَ بَابِ الْمِئْذَنَةِ الْغَرْبِيَّةِ تُسَمَّى زَاوِيَةَ الْخَضِرِ، وَمَا أَدْرِي مَا سَبَبُ ذَلِكَ، وَالَّذِي ثَبَتَ بِالتَّوَاتُرِ صَلَاةُ الصَّحَابَةِ فِيهِ، أول من صلى إماما بالجامع الأموي وَأَوَّلُ مَنْ صَلَّى فِيهِ إِمَامًا أَبُو عُبَيْدَةَ بْنُ الْجَرَّاحِ، وَهُوَ أَمِيرُ الْأُمَرَاءِ بِالشَّامِ، وَأَحَدُ الْعَشَرَةِ الْمَشْهُودِ لَهُمْ بِالْجَنَّةِ، وَأَمِينُ هَذِهِ الْأُمَّةِ، وَصَلَّى فِيهِ خَلْقٌ مِنَ الصَّحَابَةِ، لَكِنْ قَبْلَ أَنْ يُغَيِّرَهُ الْوَلِيدُ إِلَى هَذِهِ الصِّفَةِ، فَأَمَّا بَعْدَ أَنْ غُيِّرَ إِلَى هَذَا الشَّكْلِ فَلَمْ يَرَهُ أَحَدٌ مِنَ الصَّحَابَةِ كَذَلِكَ إِلَّا أَنَسُ بْنُ مَالِكٍ، فَإِنَّهُ وَرَدَ دِمَشْقَ سَنَةَ ثِنْتَيْنِ وَتِسْعِينَ، وَهُوَ يَبْنِي فِي هَذَا الْجَامِعِ، فَصَلَّى فِيهِ أَنَسٌ وَرَاءَ الْوَلِيدِ، وَأَنْكَرَ أَنَسٌ عَلَى الْوَلِيدِ تَأْخِيرَ الصَّلَاةِ إِلَى آخِرِ وَقْتِهَا، وَسَيُصَلِّي فِيهِ عِيسَى ابْنُ مَرْيَمَ إِذَا نَزَلَ فِي آخِرِ الزَّمَانِ، إِذَا خَرَجَ الدَّجَّالُ وَعَمَّتِ الْبَلْوَى بِهِ، وَانْحَصَرَ النَّاسُ مِنْهُ بِدِمَشْقَ، فَيَنْزِلُ مَسِيحُ الْهُدَى فَيَقْتُلُ مَسِيحَ الضَّلَالَةِ، وَيَكُونُ نُزُولُهُ عَلَى الْمَنَارَةِ الشَّرْقِيَّةِ بِدِمَشْقَ وَقْتَ صَلَاةِ الْفَجْرِ، فَيَأْتِي وَقَدْ أُقِيمَتِ الصَّلَاةُ، فَيَقُولُ لَهُ إِمَامُ النَّاسِ: تَقَدَّمْ يَا رُوحَ اللَّهِ. فَيَقُولُ: إِنَّمَا أُقِيمَتْ لَكَ. فَيُصَلِّي عِيسَى تِلْكَ الصَّلَاةَ خَلْفَ رَجُلٍ مِنْ هَذِهِ الْأُمَّةِ. يُقَالُ إِنَّهُ الْمَهْدِيُّ. فَاللَّهُ أَعْلَمُ. ثُمَّ يَخْرُجُ عِيسَى بِالنَّاسِ، فَيُدْرِكُ الدَّجَّالَ عِنْدَ عَقَبَةِ أَفِيقَ، وَقِيلَ: بِبَابِ لُدٍّ. فَيَقْتُلُهُ بِيَدِهِ هُنَالِكَ. وَقَدْ ذَكَرْنَا ذَلِكَ مَبْسُوطًا عِنْدَ قَوْلِهِ تَعَالَى: وَإِنْ مِنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ ( النِّسَاءِ: 159 )، وَفِي الصَّحِيحِ عَنِ النَّبِيِّ ﷺ: وَالَّذِي نَفْسِي بِيَدِهِ لَيَنْزِلَنَّ فِيكُمُ ابْنُ مَرْيَمَ حَكَمًا مُقْسِطًا، وَإِمَامًا عَادِلًا، فَيَكْسِرُ الصَّلِيبَ، وَيَقْتُلُ الْخِنْزِيرَ، وَيَضَعُ الْجِزْيَةَ، وَلَا يَقْبَلُ إِلَّا الْإِسْلَامَ. وَالْمَقْصُودُ أَنَّ عِيسَى عَلَيْهِ السَّلَامُ يَنْزِلُ وَالْبَلَدُ مُحَصَّنٌ مِنَ الدَّجَّالِ، وَيَكُونُ نُزُولُهُ عَلَى الْمَنَارَةِ الشَّرْقِيَّةِ بِدِمَشْقَ وَهِيَ هَذِهِ الْمَنَارَةُ الْمَبْنِيَّةُ فِي زَمَانِنَا مِنْ أَمْوَالِ النَّصَارَى; حَيْثُ أَحْرَقُوهَا فَجُدِّدَتْ مِنْ أَمْوَالِهِمْ ثُمَّ يَكُونُ نُزُولُ عِيسَى حَتْفًا لَهُمْ، وَهَلَاكًا وَدَمَارًا عَلَيْهِمْ، يَنْزِلُ بَيْنَ مَلَكَيْنِ وَاضِعًا يَدَيْهِ عَلَى مَنَاكِبِهِمَا، وَعَلَيْهِ مَهْرُودَتَانِ وَفِي رِوَايَةٍ: مُمَصَّرَتَانِ يَقْطُرُ رَأْسُهُ مَاءً، كَأَنَّمَا خَرَجَ مِنْ دِيمَاسٍ، وَذَلِكَ وَقْتَ الْفَجْرِ، فَيَنْزِلُ مِنَ الْمَنَارَةِ وَقَدْ أُقِيمَتِ الصَّلَاةُ وَهَذَا إِنَّمَا يَكُونُ فِي الْمَسْجِدِ الْأَعْظَمِ بِدِمَشْقَ، وَهُوَ هَذَا الْجَامِعُ. وَمَا وَقَعَ فِي " صَحِيحِ مُسْلِمٍ " مِنْ رِوَايَةِ النَّوَّاسِ بْنِ سَمْعَانَ الْكِلَابِيُّ: فَيَنْزِلُ عَلَى الْمَنَارَةِ الْبَيْضَاءِ شَرْقِيَّ دِمَشْقَ كَأَنَّهُ وَاللَّهُ أَعْلَمُ مَرْوِيٌّ بِالْمَعْنَى بِحَسَبِ مَا فَهِمَهُ الرَّاوِي، وَإِنَّمَا هُوَ يَنْزِلُ عَلَى الْمَنَارَةِ الشَّرْقِيَّةِ بِدِمَشْقَ، وَقَدْ أُخْبِرْتُ - وَلَمْ أَقِفْ عَلَيْهِ إِلَّا الْآنَ - أَنَّهُ كَذَلِكَ فِي بَعْضِ أَلْفَاظِ هَذَا الْحَدِيثِ فِي بَعْضِ الْمُصَنَّفَاتِ، وَاللَّهُ الْمَسْئُولُ الْمَأْمُولُ أَنْ يُوَفِّقَنِي، فَيُوقِفَنِي عَلَى هَذِهِ اللَّفْظَةِ. وَلَيْسَ فِي الْبَلَدِ مَنَارَةٌ تُعْرَفُ بِالشَّرْقِيَّةِ سِوَى هَذِهِ، وَهِيَ بَيْضَاءُ بِنَفْسِهَا، وَلَا يُعْرَفُ فِي بِلَادِ الشَّامِ مَنَارَةٌ أَحْسَنُ مِنْهَا، وَلَا أَبْهَى وَلَا أَعْلَى مِنْهَا، وَلِلَّهِ الْحَمْدُ وَالْمِنَّةُ.
✧ In the year 96, the construction of the Umayyad Mosque in Damascus was completed by its builder, the Commander of the Faithful al-Walīd b. ʿAbd al-Malik b. Marwān—may Allah reward him on behalf of the Muslims with the best of rewards. The original site of this mosque was anciently a temple built by the Chaldean Greeks who inhabited Damascus; they were the ones who founded and first built it. They were the first to build it. They used to worship the seven moving stars, which are: the Moon in the lowest heaven, Mercury in the second heaven, Venus in the third heaven, the Sun in the fourth, Mars in the fifth, Jupiter in the sixth, and Saturn in the seventh. They had placed at every gate of the gates of Damascus an idol for one of these seven stars. Damascus had seven gates, which they had set up deliberately for that purpose. They erected seven idols, one for each star. They had a festival each year at every gate of Damascus. These were the people who set up observatories, and they spoke about the movements of the stars, their conjunctions, and their comparisons. They built Damascus and chose this spot beside the water coming from between these two mountains, and they diverted it into canals flowing to the high and low places, and they channeled the water into the courtyards of the buildings of the houses in Damascus. In their days, Damascus was one of the finest cities—indeed, it was the finest of them—because of the wonderful arrangements in it. They built this temple—which is today the mosque—facing the pole, and they used to pray toward the North Pole. Its prayer niches faced north. The door of their temple opened toward the qiblah, behind the prayer niche today, as we have witnessed with our own eyes. We saw their prayer niches facing the pole, and we saw the door—a fine door built of carved stones, with an inscription in their script upon it. To its right and left are two small doors relative to it. West of the temple was a very lofty palace, supported by those columns at Bāb al-Barīd. East of the temple was the palace of King Jairūn, who was their king, and there were two great houses prepared for whoever would rule Damascus in ancient times among them. It is said that with the temple there were three great houses for the kings. Surrounding these houses and the temple was a single high, lofty wall of large hewn stones. They are: Dār al-Muṭbiq, Dār al-Khayl, and a house that stood on the site of al-Khaḍrāʾ which Muʿāwiyah built. Al-Ḥāfiẓ Ibn ʿAsākir said, relating from the books of some of the ancients: They spent eighteen years taking the horoscope for the building of Damascus and these places, and they dug the foundations of the walls until the time came when the two stars rose which they wanted, so that the mosque would never fall into ruin and would never be devoid of worship, and that this house, when built, would not cease to be the house of king and sultanate. I say: As for the temple, it has never been devoid of worship. Kaʿb al-Aḥbār said: It will not be devoid of it until the Hour comes. As for the house of kingship, which is al-Khaḍrāʾ, Muʿāwiyah renovated its construction, then it was burned in the year 461, and it disappeared and became dwellings of the weak and the lowly among the people, generally, down to this time of ours. And with Allah is the seeking of help. The point is that the Greeks continued in this state that we have mentioned in Damascus for long periods, more than four thousand years, until it is said that the first to build the four walls of this temple was Hūd ﷺ. Hūd was a long time before Abraham the Friend. The descent of the Friend Abraham to Damascus: Abraham the Friend ﷺ came to Damascus, and he alighted north of it at Barzah, and he fought there a people among his enemies, and he prevailed over them, and Allah granted him victory over them. His station for fighting them was at Barzah. This place attributed to him there is explicitly indicated in the ancient books, which they transmit from one generation to another, down to our time. And Allah knows best. Damascus at that time was flourishing and populous with its Greek inhabitants, and they were a multitude whom none but Allah could count. They were the opponents of the Friend, and the Friend debated with them about their worship of idols, stars, and other things in more than one place. The point is that the Greeks continued to build up Damascus, constructing in it and in its districts—in the land of Ḥawrān, the Biqāʿ, Baʿlabakk, and elsewhere—tremendous, strange, wonderful buildings, until about three hundred years after the Messiah, when the people of Syria became Christians at the hands of King Constantine b. Constantine, who built the famous city in the land of the Byzantines that is named after him, Constantinople. He it was who laid down laws for them. He and his people and most of the people of the earth had originally been Greeks. The patriarchs of the Christians devised for him an invented religion, composed of the foundation of Christianity mixed with something of idol worship. They prayed in it toward the east, increased the fasting, permitted pork, and taught their children the great trust, as they claim—though in reality it is a great betrayal, a heinous and vile crime—and with that, in size it is small, contemptible, insignificant. This king, to whom the Melkite sect of Christians is traced, built for them many churches in Damascus and elsewhere, until it is said that in his time twelve thousand churches were built, and endowments with perpetual revenue were established for them. Among them were the Church of Bethlehem and the Church of the Resurrection (Qumāmah) in Jerusalem, which was built by the mother of Helena the innkeeper, and others. The point is that they—the Christians—converted the building of this temple in Damascus, which was venerated by the Greeks, and made it a church. They built altars for it on its eastern side and called it the Church of Mārī Ḥannā. Some say: the Church of John. They built many other churches anew in Damascus. The Christians continued in this religion of theirs in Damascus and elsewhere for about three hundred years, until Allah sent Muḥammad ﷺ. He (peace and blessings of Allah be upon him) sent to the king of the Byzantines in his time, the Caesar of that time, whose name was Heraclius, calling him to Allah, Mighty and Majestic. Among his replies and addresses was to Abū Sufyān Ṣakhr b. Ḥarb. Then he ﷺ sent his three commanders—Zayd b. Ḥārithah, his freedman; Jaʿfar b. Abī Ṭālib; and ʿAbd Allāh b. Rawāḥah—to al-Balqāʾ on the borders of Syria. The Byzantines sent against them a large army, and they killed these commanders and a group of the army with them. The Prophet ﷺ resolved to fight the Byzantines and enter Syria in the year of Tabūk. Then he ﷺ returned that year because of the intense heat, the weakness of circumstances, and the hardship upon the people. Then when the Messenger of Allah ﷺ died, al-Ṣiddīq sent the armies to Syria and to Iraq, and Allah granted the Muslims the conquest of Syria in its entirety, including the city of Damascus with its districts. When Islamic control was established there, and Allah sent down His mercy upon it and brought His kindness to it, the commander of the army at that time—Abū ʿUbaydah, or it is said Khālid b. al-Walīd—wrote for the people of Damascus a document of security. They confirmed the Christians in possession of fourteen churches, and they took half of this church which they used to call the Church of Mārī Ḥannā, because the town was conquered by Khālid from the Eastern Gate by the sword, while the Christians received security from Abū ʿUbaydah, who was at Bāb al-Jābiyah by peaceful settlement. They disagreed, then they agreed to make half the town by peace and half by force. So they took the eastern half of this church, and Abū ʿUbaydah made it a mosque—the governorship of Syria had passed to him because ʿUmar dismissed Khālid and appointed Abū ʿUbaydah. The first to pray in this mosque was Abū ʿUbaydah ؓ, then the Companions after him, in the eastern section of it, which is called the Miḥrāb of the Companions. But the wall was not opened with an arched prayer niche; they only prayed at this blessed spot. Apparently it was al-Walīd who opened the prayer niches in the qiblah wall. Many of the early scholars disliked praying in such prayer niches and considered them among the newly introduced innovations. Muslims and Christians used to enter this temple through one door, the original door of the temple which was on the qiblah side, where the great prayer niche in the enclosure is today. The Christians would go west to their church, and the Muslims would take the right side to their mosque. The Christians were not able to recite their book aloud or ring their bell, out of reverence for the Companions, awe, and fear. Muʿāwiyah ؓ, during his governorship of Syria, built the governor's palace south of the mosque that belonged to the Companions, and he built in it a green dome, so the entire palace became known by it. Muʿāwiyah resided in it for forty years. The taking by al-Walīd b. ʿAbd al-Malik of the rest of the church and making all of it one mosque: The matter continued as we have mentioned regarding this church being in two halves between the Muslims and the Christians, from the year 14 until the year 86, in Dhū al-Qaʿdah of that year. The caliphate had passed to al-Walīd b. ʿAbd al-Malik in Shawwāl of that year. Al-Walīd resolved to take the rest of this church and add it to what the Muslims held, making the whole one mosque. This was because some Muslims were annoyed by hearing the Christians' recitation of the Gospel and their raising their voices in their prayers, so he wanted to remove them from the Muslims and add that place to this, enlarging the congregational mosque. He summoned the Christians and asked them to relinquish this place, offering them extensive fiefs as compensation, and he offered to confirm for them four churches that were not included in the pact: the Church of Mary, the Church of al-Muṣallabah inside the Eastern Gate, the Church of Tall al-Jubn, and the Church of Ḥumayd b. Durrah in Darb al-Ṣaqīl. They refused that most strongly. He said: Bring me your pact. They brought their pact which they had from the time of the Companions, and it was read in the presence of al-Walīd. It was found that the Church of Thomas, which was outside Bāb Tūmā by the river, was not included in the pact, and it was said to be larger than the Church of Mārī Ḥannā. Al-Walīd said: I will demolish it and make it a mosque. They said: Rather, let the Commander of the Faithful leave it and the churches he mentioned, and we will be content with the taking of the rest of this church. So he confirmed those churches for them and took from them the rest of this church. This is one account. It is said that when al-Walīd was concerned about that and made his offer to the Christians, and they refused to accept it, someone entered upon him and guided him to measure from the Eastern Gate and from Bāb al-Jābiyah. He found the midpoint of that approximately at Sūq al-Rayḥān, and it turned out that the church in dispute had fallen within the portion taken by force, so he took it. It is related from al-Mughīrah, the freedman of al-Walīd, who said: I entered upon al-Walīd and found him distressed. I said: What distresses you, O Commander of the Faithful? He said: The Muslims have increased in number, and the mosque has become too narrow for them. I summoned the Christians and offered them money for the rest of this church, to add it to the mosque so that it may be spacious for the Muslims, but they refused. Al-Mughīrah said: O Commander of the Faithful, I have something that will remove your distress. He said: What is it? I said: When the Companions took Damascus, Khālid b. al-Walīd entered from the Eastern Gate by the sword. When the people of the town heard that, they rushed to Abū ʿUbaydah seeking security from him; he granted them security, and they opened Bāb al-Jābiyah for him, and Abū ʿUbaydah entered through it by peaceful settlement. So we will measure for them: to whatever point the sword reached, we take it; and what was by peace, we leave in their hands. I hope that the entire church will fall within the portion taken by force, and so it will be included in the mosque. Al-Walīd said: You have relieved me; take charge of that yourself. So al-Mughīrah took charge and measured from the Eastern Gate toward Bāb al-Jābiyah to Sūq al-Rayḥān, and he found that the sword had continued to operate until it passed the great bridge by four cubits and a fraction, so the church fell within the mosque. Al-Walīd sent to the Christians and informed them, saying: This entire church has fallen within the portion taken by force, so it is ours, not yours. They said: You first offered us money and gave us fiefs, but we refused; it would be a kindness from the Commander of the Faithful to make a settlement with us, leaving these four churches in our hands, and we will leave to him the rest of this church. So he made a settlement with them on keeping those four churches in their hands. And Allah knows best. It is said that he compensated them for it with a church near the bath of al-Qāsim at Bāb al-Farādīs, and they called it Mārī Ḥannā after the name of that church which was taken from them, and they took its clock and placed it over the one they received in exchange. So Allah knows best. Then al-Walīd ordered the demolition tools to be brought, and the commanders and notables from among the leaders of the people gathered to him, and the bishops and priests of the Christians came to him and said: "O Commander of the Faithful, we find in our books that whoever demolishes this church will go mad." He said: "I would love to go mad for the sake of God, mighty and sublime. By God, no one will demolish anything in it before me." Then he climbed the eastern minaret with ribs known as the Clock Tower, which was a massive hermitage containing a monk greatly venerated by them. Al-Walīd ordered him to come down from it, but the monk deemed that a grave matter, so al-Walīd took him by the nape of his neck and kept pushing him until he brought him down from it. Then al-Walīd climbed to the highest place in the church, above its great altar, which they called al-Shāhid (the Witness), a figure at the top of the church. The monks said to him: "Beware of the Witness." He said: "I will first put my axe into the head of the Witness." Then he said Allāhu akbar and struck it and demolished it. Al-Walīd was wearing a qabāʾ of quince-yellow color, its skirts tucked into his belt. Then he took an axe in his hand and struck with it the topmost stone and cast it down. The commanders rushed to the demolition, the Muslims shouted Allāhu akbar three times, and the Christians cried out with wailing on the steps of Jayrūn, where they had gathered. Al-Walīd ordered the chief of the shurṭa, Abū Nātil Riyāḥ al-Ghassānī, to beat them until they left that place, and he did so. Thus al-Walīd and the commanders demolished all that the Christians had newly built in the squaring of this place—altars, structures, and arches—until it remained an open square. Then he began to build it with a fine idea according to this beautiful, elegant form, the like of which had not been famous before. Al-Walīd employed in the construction of this mosque a great many craftsmen, engineers, and laborers. The one urging on its building was his brother and heir apparent after him, Sulaymān b. ʿAbd al-Malik. Al-Walīd sent to the king of the Byzantines requesting craftsmen to help him in building the mosque. It is said: Al-Walīd sent to the king of the Byzantines requesting craftsmen in marble and other things to help him in building this mosque as he wished, and he sent threatening him: if he did not do so, he would invade his lands with armies and destroy every church in his lands, even the Church of Jerusalem, the Church of Edessa, and all the remains of the Byzantines. So the king of the Byzantines sent him a great many craftsmen—two hundred craftsmen—and wrote to him saying: "If your father understood this thing you are making and left it, it is a disgrace upon you; and if he did not understand it and you understand it, then it is a disgrace upon him." When that letter reached al-Walīd, he wanted to reply to it, and the people gathered before him for that purpose. Among them was the poet al-Farazdaq, who said: "I will answer it, O Commander of the Faithful, from the Book of God, exalted." Al-Walīd said: "And what is it, woe to you?" He said: "God, exalted, said: 'And We made Solomon to understand it, and to each We gave judgment and knowledge' (Q 21:79). Solomon is the son of David; God made him understand what his father did not understand." That pleased al-Walīd, so he sent it as a reply to the king of the Byzantines. Al-Farazdaq said about that: You separated the Christians in their churches and the worshippers with the dawn and the night prayers, And they are all together when they pray, but their faces are diverse when they prostrate to God and to the idol. How can the clapper, struck by the people of the cross, meet with the reciters who have not slept? You were made to understand its removal from them, as the two understood when they judged for them concerning the tilled field and the sheep, David and the rightly-guided king when they sheared its young and the shearing of wool with the shears. God made you understand the removal of their church from a mosque in which the goodly word is recited. There is no father whom the earth has carried, we know, better in sons, nor better than the one who judges. Al-Ḥāfiẓ ʿAbd al-Raḥmān b. Ibrāhīm Duḥaym al-Dimashqī said: Al-Walīd built what was inside the walls of the mosque, and he increased the height of the walls. Al-Ḥasan b. Yaḥyā al-Khushanī said: It was Hūd ﷺ who built the southern wall of the Mosque of Damascus. Others said: When al-Walīd wanted to build the dome in the middle of the porticoes, which is the Dome of the Eagle—a name newly applied to it, as if they likened it to an eagle in its shape because the porticoes to its right and left are like wings to it—they dug for its piers until they reached water and drank from it sweet, pure water. Then they placed jars of vines in it and built stones upon them. When the piers rose, they built the dome upon them, and it collapsed. Al-Walīd said to one of the engineers: "I want you to build this dome for me." He said: "On condition that you give me the covenant of God and His pledge that no one but me will build it." He did so, and he built the piers, then covered them with mats, and absented himself from it for a full year, al-Walīd not knowing where he had gone. When after the year he returned, al-Walīd was about to punish him, but he took him along with the leaders of the people, and he uncovered the mats from the piers. Behold, they had sunk after their height until they were level with the ground. He said to him: "From this you were undone." Then he built it, and it held together. Some of them said: Al-Walīd wanted to make the shell of the dome of pure gold in order to magnify thereby the status of the mosque. The architect said to him: "You are not able to do that." So he struck him fifty lashes and said to him: "Woe to you! I am not able to do that, and you claim that I am incapable of it, while the land tax and its wealth are collected for me?" He said: "Yes, I will explain that to you." He said: "Then explain it." He said: "Cast one brick of gold and measure against it what this dome requires of that." So al-Walīd ordered it, and gold was brought with which a brick was cast. Behold, thousands of gold coins had gone into it. He said: "O Commander of the Faithful, we need from these so many thousand bricks. If you have enough of that, we will do it." When al-Walīd verified the correctness of his statement, he released to him fifty dinars, then he bound it as the architect had indicated. When al-Walīd roofed the congregational mosque, they made its roof in the form of gabled vaults, and its inner side flat and muqarnas with gold. One of his family said to him: "You have wearied the people after you in plastering the roofs of this mosque every year." So al-Walīd ordered that all the lead in his lands be collected to use in place of clay, and that it be lighter on the roofs. He collected it from every region of Syria and other provinces, and they were short. Then, with a certain woman there were many qintars of it. They bargained with her for it, but she refused to sell it except for its weight in silver. They wrote to al-Walīd, and he said: "Buy it from her, even for its weight in silver." When they offered her that, she said: "Since you do that, it is a charity for God, to be in the roof of this mosque." So they wrote on its sheets with a stamp: "For God." It is said: She was an Israelite woman, and that it was written on the sheets taken from her: "This is what the Israelite woman gave." Muḥammad b. ʿĀʾidh said: I heard the elders say: "The building of the Mosque of Damascus was only completed through the rendering of trusts. A man among the workers—meaning the laborers—would have an axe or a nail head left over, and he would come and place it in the storehouse." Some of the elders of the Damascenes said: "There is in the mosque no marble except the two marble pieces in the Maqām, from the throne of Bilqīs; the rest is all marmar." Others said: "Al-Walīd b. ʿAbd al-Malik bought the two green columns that are under the Eagle from Ḥarb b. Khālid b. Yazīd b. Muʿāwiya for one thousand five hundred dinars." Duḥaym said, with his chain of transmission, from Marwān b. Janāḥ, from his father, who said: "In the Mosque of Damascus there were twelve thousand marakham." The qibla of the Umayyad Mosque in Damascus: Some said: "In the qibla of the Mosque of Damascus there were three gilded plaques with lapis lazuli, on each of which was: 'In the name of God, the Compassionate, the Merciful. God, there is no god but He, the Living, the Self-Subsistent. Neither slumber nor sleep overtakes Him. There is no god but God alone, without partner, and we worship none but Him. Our Lord is God alone, our religion is Islam, and our Prophet is Muḥammad ﷺ. The servant of God, Commander of the Faithful al-Walīd, ordered the building of this mosque and the demolition of the church that was in it, in Dhū al-Qaʿda of the year eighty-six.' And on another, fourth plaque of those plaques was: 'Praise be to God, Lord of the worlds, the Compassionate, the Merciful, Master of the Day of Judgment [Q 1:2–4]' to the end of the sura, then al-Nāziʿāt, then ʿAbasa, then 'When the sun is wrapped up' [Q 81:1]. They said: Then it was effaced after the coming of al-Maʾmūn to Damascus. They mentioned that its floor was entirely covered with silver, and that the marble on its walls was up to a man's height, and above the marble was a great vine of gold, and above the vine were gilded and green, red, blue, and white mosaic cubes, with which they depicted all the famous cities: the Kaʿba above the miḥrāb, and the other regions to the right and left, and they depicted the beautiful fruit-bearing and flowering trees in the cities, and other things. Its ceiling was muqarnas with gold, and all the chains hanging in it were of gold and silver, and the lights of candles were distributed in their places. He said: In the miḥrāb of the Companions there was a barniyya—a stone of crystal—and it is said: rather it was a stone of jewel, which is the pearl, and it was called al-Qalīla. When the lamps went out, it would illuminate those there with its light. When it was the time of al-Amīn b. al-Rashīd, and he loved crystal—and it is said: jewels—he sent to Sulaymān and the shurṭa of Damascus to send it to him, and he stole it and dispatched it to al-Amīn. When al-Maʾmūn took power, he returned it to Damascus in order to disgrace al-Amīn thereby. Ibn ʿAsākir said: Then it disappeared after that, and in its place was put a barniyya of glass. He said: I saw that barniyya, then it broke after that, and nothing was put in its place. They said: The doors opening from inside the courtyard had no locks, but only curtains hung down, and likewise curtains on all its walls up to the line of the vine above which were the gilded mosaic cubes. The tops of the columns were coated with much pure gold, and they made for it crenellations surrounding it. Al-Walīd built the northern minaret called the Minaret of the Bride. As for the eastern and western minarets, they had been in it for long ages before that. In each corner of this temple there had been a very lofty hermitage built by the Greeks for observation. Then after that the two northern ones fell, and the two southern ones remain to this day. Part of the eastern one was burned after 740, so it was taken down and its construction was renewed from the wealth of the Christians when they were accused of burning it, so it rose in the finest forms, white in itself. It is, God knows best, the eastern minaret upon which Jesus son of Mary will descend at the end of time after the appearance of the Dajjāl, as is established in Ṣaḥīḥ Muslim from al-Nawwās b. Samʿān. I say: Then the top of this minaret was burned and renewed; its top had been of wood, so it was built entirely of stone in the late 770s, and it became all built of stone. The excellence of the building of the Umayyad Mosque: The point is that when the Umayyad Mosque was completed in its construction, there was not on the face of the earth a building more beautiful, more splendid, or more magnificent than it, such that when a beholder looked at it, or at any part of it, or at any spot or place in it, he was bewildered at what he saw because of its entire beauty. Its beholder does not tire; rather, the more he gazes, the more a marvel appears to him unlike another. In it there were talismans from the days of the Greeks, so that nothing of vermin entered this spot at all—neither snakes, nor scorpions, nor beetles, nor spiders. It is said: not even sparrows nest in it, nor pigeons, nor anything that harms people. Most or all of these talismans were deposited in the ceiling of the mosque on the side facing the seventh part, and they were burned when the fire occurred in it. That happened on the night of the middle of Shaʿbān after the afternoon prayer, in the year 461, during the Fatimid state. There had been in Damascus talismans placed by the Greeks, some of which remain to this day. But God knows best. Among them is the column at the head of which is something like a ball in the Barley Market near the arch of Umm Ḥakīm, and this place is known today as al-ʿAlabiyyīn. The elders of Damascus mentioned that it is from the Greeks' design for difficulty of urination in animals; if they circle the animal around this column three times, its urine flows. That is tried and tested among the Greeks. Sulaymān b. ʿAbd al-Malik continued to work on completing the Umayyad Mosque after his brother's death during his reign, and the maqṣūra was renewed for him in it. When ʿUmar b. ʿAbd al-ʿAzīz took power, he resolved to strip the gold in it, to remove the chains, marble, and mosaics, to return all that to the treasury, and to plaster it in place of all that. That was grievous to the people of the city, and their nobles gathered before him. Khālid b. ʿAbd Allāh al-Qasrī said: "I will speak to him for you." When they gathered, Khālid said: "O Commander of the Faithful, it has reached us that you intend to do such and such." He said: "Yes." Khālid said: "That is not yours, O Commander of the Faithful." ʿUmar said: "And why, O son of the disbelieving woman?"—his mother was a Christian Byzantine umm walad. He said: "O Commander of the Faithful, if she was a disbeliever, she gave birth to a believing man." He said: "You have spoken truly." And ʿUmar was ashamed, then he said to him: "Why did you say that?" He said: "O Commander of the Faithful, because most of the marble in it was carried by the Muslims from their own wealth from the various regions, and it is not for the treasury." So ʿUmar, may God have mercy on him, bowed his head. They said: And it happened in that time that a group came from the lands of the Romans as messengers from their king. When they entered from the Bāb al-Barīd gate and reached the great gate beneath the eagle, and saw what dazzled their minds of the beauty of that splendid mosque and the ornamentation the like of which had never been heard of, their elder was struck dumb and fell down in a swoon. They carried him to their lodging, and he remained ill for days. When he recovered, they asked him about what had befallen him. He said: 'I did not think that the Muslims would build a building like this, and I used to believe that their time would be shorter than this.' When that reached ʿUmar b. ʿAbd al-ʿAzīz, he said: 'Is this indeed a vexation to the unbelievers? Leave it.' The Christians asked in the days of ʿUmar b. ʿAbd al-ʿAzīz that he hold a session for them concerning what al-Walīd had taken from them. ʿUmar was just, and he wanted to return to them what al-Walīd had taken from them and incorporated into the mosque. Then ʿUmar investigated the matter, and he looked, and found that the churches which are outside the city were not included in the treaty which the Companions had written for them; such as the church of Dayr Murrān, the church of the monk, and the church of Tūmā outside Bāb Tūmā, and the rest of the churches in the villages of the Ḥawājiz. So he gave them a choice between returning what they asked for and the demolition of all these churches, or that those churches remain and they willingly cede this plot to the Muslims. Their opinions agreed after three days to keep those churches, and that he write for them a document of security for them, and that they willingly cede this plot. So he wrote for them a document of security for them. The intended point is that the Umayyad Mosque, when its construction was completed, had no equal in the world in its beauty and splendor. Statements about the Umayyad Mosque: Al-Farazdaq said: 'The people of Damascus have in their city a palace from among the palaces of Paradise,' meaning thereby the Umayyad Mosque. Aḥmad b. Abī al-Ḥawārī said, from al-Walīd b. Muslim, from Ibn Thawbān: 'No one ought to have a greater longing for Paradise than the people of Damascus, because of the beauty of their mosque which they see.' They said: When al-Mahdī, the Commander of the Faithful of the Abbasids, entered Damascus intending to visit Jerusalem, he looked at the mosque of Damascus and said to his scribe Abū ʿUbayd Allāh al-Ashʿarī: 'The Umayyads have preceded us in three things: with this mosque, I do not know of its like on the face of the earth; with the nobility of their clients; and with ʿUmar b. ʿAbd al-ʿAzīz, by God, the like of him will never exist among us.' Then when he came to Jerusalem and looked at the Rock, and it was ʿAbd al-Malik b. Marwān who built it, he said to his scribe: 'And this is a fourth.' When al-Maʾmūn entered Damascus and looked at its mosque, and with him was his brother al-Muʿtaṣim and his judge Yaḥyā b. Aktham, he said: 'What is the most wonderful thing in it?' His brother said: 'These golds in it.' Yaḥyā b. Aktham said: 'This marble and these arches.' Al-Maʾmūn said: 'The most wonderful thing is the excellence of its construction without any preceding model.' Then al-Maʾmūn said to Qāsim al-Tammār: 'Tell me a good name with which I may name this slave girl of mine.' He said: 'Name her Mosque of Damascus, for it is the most beautiful thing.' ʿAbd al-Raḥmān b. ʿAbd Allāh b. ʿAbd al-Ḥakam said, from al-Shāfiʿī, who said: 'The wonders of the world are five: one of them is this minaret of yours, meaning the minaret of Dhū al-Qarnayn which is in Alexandria; the second is the Companions of al-Raqīm, who are in the land of the Romans, twelve men or thirteen men; the third is a mirror at the gate of al-Andalus upon the gate of its city, a man sits beneath it and sees his companion from a distance of a hundred parasangs; the fourth is the mosque of Damascus and what is described of the expenditure upon it; and the fifth is marble and mosaic, for their place of origin is not known, and it is said that marble is kneaded, and the proof of that is that it melts over fire.' Ibn ʿAsākir said: Ibrāhīm b. Abī al-Layth al-Kātib mentioned, and he had come to Damascus in the year 432 in a mission of his, saying: 'Then we were commanded to move to the city, and I moved from it to a city whose beauties are complete, and whose outward matches its inward. Its alleys are fragrant, and its streets are spacious. Wherever you wish, you smell perfume, and wherever you walk, you see a wondrous sight. And I came to its mosque, and I witnessed in it what no describer is able to describe, nor any beholder to make known. In sum, it is the firstborn of the age, the rarity of the time, the wonder of the epoch, and the marvel of all times. God, mighty and majestic, has established thereby a remembrance that is studied, and left thereby a matter that is not hidden and does not perish.' Ibn ʿAsākir said: One of the people of literature recited to me, for one of the traditionists, concerning the mosque of Damascus, may God keep it flourishing with His remembrance: Damascus, the beauty of its mosque has spread abroad / and what the hills of its quarters contain. A wonder of beauty in perfection, for what / the eye perceives of its marvels. Its land is good, blessed / with felicity and good fortune in its rising. Its mosque is the gatherer of all beauties; it has / surpassed the cities in their mosques. A structure laid with precision; may God not / waste the effort of its founder. In its virtue and elevation are mentioned / true reports that delight the hearer. Before the fire it was a wonder; / then a fire changed it with its burning. So the fire took away its splendor; / and the return of what has departed is not hoped for. When you reflect upon the mosaic cubes and what / is in them, you become certain of the skill of their setter. Its trees are ever fruitful; / the wind does not strip them from their sheltered places. It is as if they were planted of emerald / in a ground of pure gold covered with its brilliance. In them are fruits that you imagine have ripened; / and the corruption of their ripe fruit is not feared. They are plucked by the glance, not by the organ of / hands, nor are they gathered for a seller. And beneath them are pieces of its marble; / may God not sever the hand of its cutter. The marble-layer has perfected its marbling; / the mastery of its maker is evident upon it. And if you reflect upon its arches / and its roof, the skill of its builder is clear. And if you examine the beauty of its dome, / the mind is bewildered in its ribs. The wind passes through its openings / as a gale, and it withstands its storms. And its floor is spread with marble; / the eye roams freely in its open spaces. The assemblies of learning in it are perfected; / the breast expands in its gatherings. And every gate has a place of ablution; / people are safe from the hindrance of any preventer. People benefit from its facilities; / and they are not turned away from its advantages. And the waters continue to flow / in it through the channels that have been cut. And its market is ever thronged; / people crowd in its streets. For what they wish of its fruits / and what they desire of its goods. It is as if it were a paradise brought near / on earth, were it not for the occurrence of its calamities. May it endure, despite the enemies, safe / and may God surround it against its disasters. What has been related about the Umayyad Mosque of traditions and what has come concerning its virtue of reports, from a group of the noble chosen ones: It is related from Qatāda that he said concerning His saying, exalted be He: 'By the fig,' he said: 'It is the mosque of Damascus. And the olive,' he said: 'It is the mosque of Jerusalem. And Mount Sinai,' where God spoke to Moses, 'and this secure land,' which is Makkah. ʿUthmān b. Abī al-ʿĀtikah transmitted from the people of knowledge that they said concerning His saying, exalted be He: 'By the fig,' it is the mosque of Damascus. Ibn ʿAsākir related it. Ṣafwān b. Ṣāliḥ said, with his chain of transmission, from ʿAṭiyyah b. Qays al-Kilābī, who said: Kaʿb al-Aḥbār said: 'A mosque will surely be built in Damascus that will remain after the ruin of the world for forty years.' Al-Walīd b. Muslim said, from ʿUthmān b. Abī al-ʿĀtikah, from ʿAlī b. Yazīd, from al-Qāsim Abū ʿAbd al-Raḥmān, who said: 'God, exalted be He, revealed to Mount Qāsiyūn: "Give your shade and your blessing to the mountain of Jerusalem." He said: So it did. Then God revealed to it: "Since you have done so, I shall build for Myself in your lap a house in which I am worshipped after the ruin of the world for forty years, and the days and nights will not pass until I return to you your shade and your blessing." He said: So it is with God in the station of a weak, humble man.' Duḥaym said: 'The four walls of the mosque are from the building of Hūd ﷺ, and what is from the mosaic upward is from the building of al-Walīd b. ʿAbd al-Malik,' meaning that he raised the wall and heightened it from the line of the marble and the vine ornament upward. Others said: Hūd built only the qiblah wall. Abū Bakr Aḥmad b. ʿAbd Allāh b. al-Faraj, known as Ibn al-Barāmī, the Damascene, said, with his chain of transmission, from ʿAbd al-Raḥmān b. Yaḥyā b. Ismāʿīl b. ʿUbayd Allāh b. Abī al-Muhājir, who said: 'Outside the Bāb al-Sāʿāt there was a rock upon which offerings were placed. Whatever was accepted from it, fire came and consumed it, and whatever was not accepted remained as it was.' I say: This rock was moved to inside the Bāb al-Sāʿāt, and it exists to this day. Some of the common people claim that it is the rock upon which the two sons of Adam placed their offerings, and it was accepted from one of them and not accepted from the other. But God knows best. Hishām b. ʿAmmār said: Al-Ḥasan b. Yaḥyā al-Khushanī narrated to us that the Messenger of God ﷺ, on the night of his Night Journey, prayed in the place of the mosque of Damascus. Ibn ʿAsākir said: 'This is disconnected.' I say: And it is very objectionable, and it is not established either from this chain or from any other. Abū Bakr al-Barāmī said, with his chain of transmission, that al-Walīd b. ʿAbd al-Malik went forward to the keepers one night and said: 'I wish to pray tonight in the mosque, so do not leave anyone in it until I pray tonight.' Then he came to Bāb al-Sāʿāt and asked to open the gate, and it was opened for him. And behold, a man was standing between Bāb al-Sāʿāt and Bāb al-Khaḍrāʾ which is next to the maqṣūrah, praying, and he was closer to Bāb al-Khaḍrāʾ than to Bāb al-Sāʿāt. So he said to the keepers: 'Did I not command you not to leave anyone tonight praying in the mosque?' One of them said to him: 'O Commander of the Faithful, this is al-Khiḍr ﷺ, he prays every night in the mosque.' In the chain of this story and its authenticity there is doubt, and the existence of al-Khiḍr at all is not established by the like of it, nor his praying in this mentioned place. And God knows best. It has become famous in later ages that the qiblah-side corner near the gate of the western minaret is called the Corner of al-Khiḍr, and I do not know the reason for that. What is established by uninterrupted transmission is the prayer of the Companions in it. The first to pray in it as imam was Abū ʿUbaydah b. al-Jarrāḥ, the commander of commanders in Syria, one of the ten to whom Paradise was promised, and the trustee of this nation. And a multitude of the Companions prayed in it, but before al-Walīd changed it to this form. As for after it was changed to this shape, none of the Companions saw it thus except Anas b. Mālik, for he came to Damascus in the year 92 while it was being built in this mosque, and Anas prayed in it behind al-Walīd, and Anas disapproved of al-Walīd's delaying the prayer to the end of its time. And ʿĪsā b. Maryam will pray in it when he descends at the end of time, when the Dajjāl emerges and trial becomes widespread because of him, and people are hemmed in by him in Damascus. Then the Messiah of guidance will descend and kill the Messiah of misguidance. His descent will be upon the eastern minaret in Damascus at the time of the dawn prayer. He will come when the prayer has been established, and the imam of the people will say to him: 'Come forward, O Spirit of God.' He will say: 'It was established only for you.' So ʿĪsā will pray that prayer behind a man of this community. It is said that he is the Mahdī. But God knows best. Then ʿĪsā will go out with the people and overtake the Dajjāl at the pass of Afīq, and it is said: at the gate of Ludd. He will kill him with his own hand there. We have mentioned that in detail at His saying, exalted be He: 'And there is none of the People of the Book but will surely believe in him before his death' (Q 4:159). And in the authentic collection from the Prophet ﷺ: 'By Him in Whose hand is my soul, the son of Mary will surely descend among you as a just judge and a fair imam. He will break the cross, kill the pig, and abolish the jizyah, and he will accept nothing but Islam.' The intended point is that ʿĪsā ﷺ will descend while the city is fortified against the Dajjāl, and his descent will be upon the eastern minaret in Damascus, which is this minaret built in our time from the wealth of the Christians, when they burned it and it was renewed from their wealth. Then the descent of ʿĪsā will be a death for them, and destruction and ruin upon them. He will descend between two angels, placing his hands upon their shoulders, wearing two garments dyed with wars, and in another narration: two garments dyed with saffron, his head dripping with water, as if he had just come out of a bath. That will be at the time of dawn. He will descend from the minaret when the prayer has been established. This will only be in the great mosque of Damascus, which is this mosque. What occurs in Ṣaḥīḥ Muslim from the narration of al-Nawwās b. Samʿān al-Kilābī: 'He will descend upon the white minaret east of Damascus,' is, as it seems, and God knows best, reported by meaning according to what the narrator understood. It is only that he descends upon the eastern minaret in Damascus. And I have been informed, though I have not come across it until now, that it is thus in some of the wordings of this hadith in some of the compilations. And God is the One asked and hoped for to grant me success and show me this wording. And there is no minaret in the city known as the eastern one other than this one, and it is itself white. And no minaret is known in the lands of Syria more beautiful than it, nor more splendid, nor taller. And praise and grace belong to God.
Tarikh (al-Tabari) 2403No grade recorded
الْكَلَامُ عَلَى مَا يَتَعَلَّقُ بِرَأْسِ يَحْيَى بْنِ زَكَرِيَّا عَلَيْهِمَا السَّلَامُ وَرَوَى ابْنُ عَسَاكِرَ، عَنْ زَيْدِ بْنِ وَاقَدٍ قَالَ: وَكَّلَنِي الْوَلِيدُ عَلَى الْعُمَّالِ فِي بِنَاءِ جَامِعِ دِمَشْقَ فَوَجَدْنَا فِيهِ مَغَارَةً، فَعَرَّفْنَا الْوَلِيدَ ذَلِكَ، فَلَمَّا كَانَ اللَّيْلُ وَافَانَا وَبَيْنَ يَدَيْهِ الشَّمْعُ، فَنَزَلَ فَإِذَا هِيَ كَنِيسَةٌ لَطِيفَةٌ ثَلَاثَةُ أَذْرُعٍ فِي ثَلَاثَةِ أَذْرُعٍ، وَإِذَا فِيهَا صُنْدُوقٌ، فَفَتَحَ الصُّنْدُوقَ فَإِذَا فِيهِ سَفَطٌ، وَفِي السَّفَطِ رَأْسُ يَحْيَى بْنِ زَكَرِيَّا عَلَيْهِمَا السَّلَامُ، مَكْتُوبٌ عَلَيْهِ: هَذَا رَأْسُ يَحْيَى بْنِ زَكَرِيَّا. فَأَمَرَ بِهِ الْوَلِيدُ فَرُدَّ إِلَى الْمَكَانِ. وَقَالَ: اجْعَلُوا الْعَمُودَ الَّذِي فَوْقَهُ مُغَيَّرًا مِنْ بَيْنِ الْأَعْمِدَةِ. فَجُعِلَ عَلَيْهِ عَمُودٌ مُسَفَّطَ الرَّأْسِ. وَفِي رِوَايَةٍ، عَنْ زَيْدِ بْنِ وَاقَدٍ: أَنَّ ذَلِكَ الْمَوْضِعَ كَانَ تَحْتَ رُكْنٍ مِنْ أَرْكَانِ الْقُبَّةِ يَعْنِي قَبْلَ أَنْ تُبْنَى قَالَ: وَكَانَ عَلَى الرَّأْسِ شَعْرٌ وَبَشَرٌ. وَقَالَ الْوَلِيدُ بْنُ مُسْلِمٍ، عَنْ زَيْدِ بْنِ وَاقَدٍ، قَالَ: حَضَرْتُ رَأْسَ يَحْيَى بْنِ زَكَرِيَّا، وَقَدْ أُخْرِجَ مِنَ اللِّيطَةِ الْقِبْلِيَّةِ الشَّرْقِيَّةِ الَّتِي عِنْدَ مَجْلِسِ بُجَيْلَةَ، فَوُضِعَ تَحْتَ عَمُودِ السِّبْطِ السَّكَاسِكِ. قَالَ الْأَوْزَاعِيُّ، وَالْوَلِيدُ بْنُ مُسْلِمٍ: هُوَ الْعَمُودُ الرَّابِعُ الْمُسَفَّطُ. وَرَوَى أَبُو بَكْرِ بْنُ الْبِرَامِيِّ، بسنده عَنْ أَبِي زِيَادٍ، وَأَبِي أُمَيَّةَ الشَّعْبَانِيَّيْنِ، عَنْ سُفْيَانَ الثَّوْرِيِّ أَنَّهُ قَالَ: صَلَاةٌ فِي مَسْجِدِ دِمَشْقَ بِثَلَاثِينَ أَلْفَ صَلَاةٍ. وَهَذَا غَرِيبٌ جِدًّا. وَرَوَى ابْنُ عَسَاكِرَ، مِنْ طَرِيقِ أَبِي مُسْهِرٍ، عَنِ الْمُنْذِرِ بْنِ نَافِعٍ مَوْلَى أَمِّ عَمْرٍو بِنْتِ مَرْوَانَ عَنْ أَبِيهِ وَفِي رِوَايَةٍ: عَنْ رَجُلٍ قَدْ سَمَّاهُ أَنَّ وَاثِلَةَ بْنَ الْأَسْقَعِ خَرَجَ مِنْ بَابِ الْمَسْجِدِ الَّذِي يَلِي بَابَ جَيْرُونَ فَلَقِيَهُ كَعْبُ الْأَحْبَارِ، فَقَالَ: أَيْنَ تُرِيدُ؟ قَالَ وَاثِلَةُ: أُرِيدُ بَيْتَ الْمَقْدِسِ. فَقَالَ: تَعَالَ حَتَّى أُرِيَكَ مَوْضِعًا فِي هَذَا الْمَسْجِدِ، مَنْ صَلَّى فِيهِ فَكَأَنَّمَا صَلَّى فِي بَيْتِ الْمَقْدِسِ. فَذَهَبَ بِهِ فَأَرَاهُ مَا بَيْنَ الْبَابِ الْأَصْفَرِ الَّذِي يَخْرُجُ مِنْهُ الْوَالِي إِلَى الْحَنِيَّةِ يَعْنِي الْقَنْطَرَةَ الْغَرْبِيَّةَ فَقَالَ: مَنْ صَلَّى فِيمَا بَيْنَ هَذَيْنِ فَكَأَنَّمَا صَلَّى فِي بَيْتِ الْمَقْدِسِ. فَقَالَ وَاثِل?ةُ: إِنَّهُ لَمَجْلِسِي وَمَجْلِسُ قَوْمِي. قَالَ كَعْبٌ: هُوَ ذَاكَ. وَهَذَا أَيْضًا غَرِيبٌ جِدًّا وَمُنْكَرٌ، وَلَا يُعْتَمَدُ عَلَى مِثْلِهِ. وَعَنِ الْوَلِيدِ بْنِ مُسْلِمٍ قَالَ: لَمَّا أَمَرَ الْوَلِيدُ بْنُ عَبْدِ الْمَلِكِ بِبِنَاءِ مَسْجِدِ دِمَشْقَ وَجَدُوا فِي حَائِطِ الْمَسْجِدِ الْقِبْلِيِّ لَوْحًا مِنْ حَجَرٍ فِيهِ كِتَابٌ نَقْشٌ، فَأَتَوْا بِهِ الْوَلِيدَ، فَبَعَثَ إِلَى الرُّومِ، فَلَمْ يَسْتَخْرِجُوهُ، ثُمَّ بَعَثَ إِلَى الْعِبْرَانِيِّينَ، فَلَمْ يَسْتَخْرِجُوهُ، ثُمَّ بَعَثَ إِلَى مَنْ كَانَ بِدِمَشْقَ مِنْ بَقِيَّةِ الْأَشْبَانِ، فَلَمْ يَسْتَخْرِجُوهُ. فَدُلَّ عَلَى وَهْبِ بْنِ مُنَبِّهٍ، فَبَعَثَ إِلَيْهِ، فَلَمَّا قَدِمَ عَلَيْهِ أَخْبَرَهُ بِمَوْضِعِ ذَلِكَ اللَّوْحِ، فَوَجَدُوهُ فِي ذَلِكَ الْحَائِطِ وَيُقَالُ: إِنْ ذَلِكَ الْحَائِطَ بَنَاهُ هُودٌ عَلَيْهِ السَّلَامُ فَلَمَّا نَظَرَ إِلَيْهِ وَهْبٌ حَرَّكَ رَأْسَهُ وَقَرَأَهُ فَإِذَا هُوَ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، ابْنَ آدَمَ، لَوْ رَأَيْتَ يَسِيرَ مَا بَقِيَ مِنْ أَجَلِكَ، لَزَهَدْتَ فِي طُولِ مَا تَرْجُو مِنْ أَمَلِكَ، وَإِنَّمَا تَلْقَى نَدَمَكَ. لَوْ قَدْ زَلَّتْ بِكَ قَدَمُكَ، وَأَسْلَمَكَ أَهْلُكَ وَحَشَمُكَ، وَانْصَرَفَ عَنْكَ الْحَبِيبُ، وَوَدَّعَكَ الْقَرِيبُ، ثُمَّ صِرْتَ تُدْعَى فَلَا تُجِيبُ، فَلَا أَنْتَ إِلَى أَهْلِكَ عَائِدٌ، وَلَا فِي عَمَلِكَ زَائِدٌ، فَاعْمَلْ لِنَفْسِكَ قَبْلَ يَوْمِ الْقِيَامَةِ، وَقَبْلَ الْحَسْرَةِ وَالنَّدَامَةِ، قَبْلَ أَنْ يَحِلَّ بِكَ أَجَلُكَ، وَتُنْزَعَ مِنْكَ رُوحُكَ، فَلَا يَنْفَعُكَ مَالٌ جَمَعْتَهُ، وَلَا وَلَدٌ وَلَدْتَهُ، وَلَا أَخٌ تَرَكْتَهُ، ثُمَّ تَصِيرُ إِلَى بَرْزَخِ الثَّرَى، وَمُجَاوَرَةِ الْمَوْتَى، فَاغْتَنِمِ الْحَيَاةَ قَبْلَ الْمَوْتِ، وَالْقُوَّةَ قَبْلَ الضَّعْفِ، وَالصِّحَّةَ قَبْلَ السَّقَمِ، قَبْلَ أَنْ تُؤْخَذَ بِالْكَظْمِ، وَيُحَالَ بَيْنَكَ وَبَيْنَ الْعَمَلِ. وَكُتِبَ فِي زَمَنِ سُلَيْمَانَ بْنِ دَاوُدَ، عَلَيْهِمَا السَّلَامُ. وَقَالَ ابْنُ عَسَاكِرَ بسنده: لَمَّا كَانَ فِي أَيَّامِ الْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ وَبِنَائِهِ الْمَسْجِدَ احْتَفَرُوا فِيهِ مَوْضِعًا، فَوَجَدُوا بَابًا مِنْ حِجَارَةٍ مُغْلَقًا، فَلَمْ يَفْتَحُوهُ، وَأَعْلَمُوا بِهِ الْوَلِيدَ، فَخَرَجَ مِنْ دَارِهِ حَتَّى وَقَفَ عَلَيْهِ، وَفُتِحَ بَيْنَ يَدَيْهِ، فَإِذَا دَاخِلُهُ مَغَارَةٌ فِيهَا تَمْثَالُ إِنْسَانٍ مِنْ حِجَارَةٍ عَلَى فَرَسٍ مِنْ حِجَارَةٍ فِي يَدِ التَّمْثَالِ الْوَاحِدَةِ الدُّرَّةُ الَّتِي كَانَتْ فِي الْمِحْرَابِ، وَيَدُهُ الْأُخْرَى مَقْبُوضَةٌ، فَأَمَرَ بِهَا فَكُسِرَتْ، فَإِذَا فِيهَا حَبَّتَانِ; حَبَّةُ قَمْحٍ وَحَبَّةُ شَعِيرٍ، فَسَأَلَ عَنْ ذَلِكَ فَقِيلَ لَهُ: لَوْ تَرَكْتَ الْكَفَّ لَمْ تَكْسِرْهَا لَمْ يُسَوِّسْ فِي هَذَا الْبَلَدِ قَمْحٌ وَلَا شَعِيرٌ. وَقَالَ الْحَافِظُ أَحْمَدُ الْوَرَّاقُ، وَكَانَ قَدْ عُمِّرَ مِائَةَ سَنَةٍ: سَمِعْتُ بَعْضَ الشُّيُوخِ يَقُولُ: لَمَّا دَخَلَ الْمُسْلِمُونَ دِمَشْقَ وَجَدُوا عَلَى الْعَمُودِ الَّذِي عَلَى الْمِقْسِلَّاطِ عَلَى السَّفُّودِ الْحَدِيدِ الَّذِي فِي أَعْلَاهُ صَنَمًا مَادًّا يَدَهُ بِكَفٍّ مُطْبَقَةٍ، فَكَسَرُوهُ، فَإِذَا فِي يَدِهِ حَبَّةُ قَمْحٍ، فَسَأَلُوا عَنْ ذَلِكَ، فَقِيلَ لَهُمْ: هَذِهِ الْحَبَّةُ الْقَمْحِ جَعَلَهَا حُكَمَاءُ الْيُونَانِ فِي كَفِّ هَذَا الصَّنَمِ طِلَّسْمًا، حَتَّى لَا يُسَوِّسَ الْقَمْحُ، وَلَوْ أَقَامَ سِنِينَ كَثِيرَةً. قَالَ ابْنُ عَسَاكِرَ: وَقَدْ رَأَيْتُ أَنَا هَذَا السَّفُّودَ عَلَى قَنَاطِرِ كَنِيسَةِ الْمِقْسِلَّاطِ، فَلَمَّا هُدِمَتِ الْقَنَاطِرُ ذَهَبَ. قُلْتُ: كَنِيسَةُ الْمِقْسِلَّاطِ كَانَتْ مَبْنِيَّةً فَوْقَ الْقَنَاطِرِ الَّتِي فِي السُّوقِ الْكَبِيرِ، عِنْدَ الصَّابُونِيِّينَ وَالْعَطَّارِينَ الْيَوْمَ، وَعِنْدَهَا اجْتَمَعَتْ جُيُوشُ الْإِسْلَامِ يَوْمَ فَتْحِ دِمَشْقَ، دَخَلَ أَبُو عُبَيْدَةَ مِنْ بَابِ الْجَابِيَةِ، وَخَالِدٌ مِنَ الْبَابِ الشَّرْقِيِّ، وَيَزِيدُ بْنُ أَبِي سُفْيَانَ مِنْ بَابِ الْجَابِيَةِ الصَّغِيرِ، كَمَا قَدَّمْنَا، وَلِلَّهِ الْحَمْدُ وَالْمِنَّةُ. وَقَالَ عَبْدُ الْعَزِيزِ التَّمِيمِيُّ، عَنْ أَبِي نَصْرٍ عَبْدِ الْوَهَّابِ بْنِ عَبْدِ اللَّهِ الْمُزَنِيِّ: سَمِعْتُ جَمَاعَةً مِنْ شُيُوخِ أَهْلِ دِمَشْقَ يَقُولُونَ: إِنَّ فِي سَقْفِ مَسْجِدِ الْجَامِعِ طَلَاسِمَ عَمِلَهَا الْحُكَمَاءُ فِي السَّقْفِ، مِمَّا يَلِي الْحَائِطَ الْقِبْلِيَّ، فِيهَا طَلَاسِمُ لِلصَّنُونِيَّاتِ، لَا تَدْخُلُهُ وَلَا تُعَشِّشُ فِيهِ مِنْ جِهَةِ الْأَوْسَاخِ الَّتِي تَكُونُ مِنْهَا، وَلَا يَدْخُلُهُ غُرَابٌ، وَطِلَّسْمٌ لِلْفَأْرِ وَالْحَيَّاتِ وَالْعَقَارِبِ مَا أَبْصَرَ النَّاسُ مِنْ هَذَا شَيْئًا إِلَّا الْفَأْرَ، وَيُشَكُّ أَنْ يَكُونَ قَدْ عُدِمَ طِلَّسْمُهَا وَطِلَّسْمٌ لِلْعَنْكَبُوتِ حَتَّى لَا يَنْسِجَ فِي زَوَايَاهُ، فَيَرْكَبُهُ الْغُبَارُ وَالْوَسَخُ. قَالَ الْحَافِظُ ابْنُ عَسَاكِرَ: وَسَمِعْتُ جَدِّي أَبَا الْفَضْلِ يَحْيَى بْنَ عَلِيٍّ الْقَاضِيَ، يَذْكُرُ أَنَّهُ أَدْرَكَ فِي الْجَامِعِ قَبْلَ حَرِيقِهِ طِلَّسْمَاتٍ لِسَائِرِ الْحَشَرَاتِ، مُعَلَّقَةً فِي السَّقْفِ فَوْقَ الْبَطَائِنِ مِمَّا يَلِي السُّبْعَ، وَأَنَّهُ لَمْ يَكُنْ يُوجَدُ فِي الْجَامِعِ شَيْءٌ مِنَ الْحَشَرَاتِ قَبْلَ الْحَرِيقِ، فَلَمَّا احْتَرَقَتِ الطِّلَّسْمَاتُ وُجِدَتْ، وَكَانَ حَرِيقُ الْجَامِعِ لَيْلَةَ النِّصْفِ مِنْ شَعْبَانَ بَعْدَ الْعَصْرِ سَنَةَ إِحْدَى وَسِتِّينَ وَأَرْبَعِمِائَةٍ. وَقَدْ كَانَتْ بِدِمَشْقَ طِلَّسْمَاتٌ كَثِيرَةٌ، وَلَمْ يَبْقَ مِنْهَا سِوَى الْعَمُودِ الَّذِي بِسُوقِ الْعَلَبِيِّينَ الْيَوْمَ الَّذِي فِي أَعْلَاهُ مِثْلُ الْكُرَةِ الْعَظِيمَةِ، وَهُوَ لِعُسْرِ بَوْلِ الدَّوَابِّ إِذَا دَارُوا بِالدَّابَّةِ حَوْلَهُ ثَلَاثَ مَرَّاتٍ انْطَلَقَ. وَقَدْ كَانَ شَيْخُنَا الْعَلَّامَةُ أَبُو الْعَبَّاسِ ابْنُ تَيْمِيَّةَ رَحِمَهُ اللَّهُ يَقُولُ: إِنَّمَا هَذَا قَبْرُ مُشْرِكٍ مُتَمَرِّدٍ مَدْفُونٌ هُنَالِكَ يُعَذَّبُ، فَإِذَا سَمِعَتِ الدَّابَّةُ صِيَاحَهُ فَزِعَتْ فَانْطَلَقَ طَبْعُهَا. قَالَ: وَلِهَذَا يَذْهَبُونَ بِالدَّوَابِّ إِلَى مَقَابِرِ الْيَهُودِ وَالنَّصَارَى إِذَا مَغَلَتْ فَيَنْطَلِقُ طِبَاعُهَا وَتَرُوثُ، وَمَا ذَاكَ إِلَّا أَنَّهَا تَسْمَعُ أَصْوَاتَهُمْ وَهُمْ يُعَذَّبُونَ. وَاللَّهُ أَعْلَمُ.
✧ The discussion regarding the head of Yaḥyā b. Zakariyyā (peace be upon them both) Ibn ʿAsākir narrated, from Zayd b. Wāqid, who said: Al-Walīd appointed me over the workers in the construction of the Jāmiʿ of Damascus. We found in it a cave, and we informed al-Walīd of that. When night came, he came to us with candles before him, and he descended, and behold, it was a small church, three cubits by three cubits, and in it was a chest. He opened the chest, and behold, in it was a basket, and in the basket was the head of Yaḥyā b. Zakariyyā (peace be upon them both), on which was written: “This is the head of Yaḥyā b. Zakariyyā.” Al-Walīd ordered that it be returned to the place, and he said: “Make the column that is above it distinct from among the columns.” So a column with a basket-shaped capital was placed over it. In another narration, from Zayd b. Wāqid: That place was under a corner of the corners of the dome, that is, before it was built. He said: There was hair and skin on the head. Al-Walīd b. Muslim said, from Zayd b. Wāqid, who said: I was present when the head of Yaḥyā b. Zakariyyā was brought out from the eastern qiblī līṭa that is near the majlis of Bujayla, and it was placed under the column of the Sabṭ of Sakāsik. Al-Awzāʿī and al-Walīd b. Muslim said: It is the fourth column, the one with the basket-shaped capital. Abū Bakr b. al-Birāmī narrated, with his chain from Abū Ziyād and Abū Umayya al-Shaʿbānī, from Sufyān al-Thawrī, that he said: A prayer in the mosque of Damascus is [equal to] thirty thousand prayers. This is very strange. Ibn ʿAsākir narrated, through Abū Mushir, from al-Mundhir b. Nāfiʿ, the mawlā of Umm ʿAmr bt. Marwān, from his father—and in one narration: from a man whom he named—that Wāthila b. al-Asqaʿ went out from the gate of the mosque that is next to the gate of Jayrūn, and Kaʿb al-Aḥbār met him and said: “Where do you want [to go]?” Wāthila said: “I want to go to Jerusalem.” He said: “Come, so that I may show you a place in this mosque: whoever prays in it, it is as if he prayed in Jerusalem.” He went with him and showed him the area between the yellow gate from which the governor comes out and the ḥaniyya, that is, the western arch. He said: “Whoever prays between these two, it is as if he prayed in Jerusalem.” Wāthila said: “It is indeed my sitting place and the sitting place of my people.” Kaʿb said: “It is that.” This too is very strange and objectionable, and reliance should not be placed on anything like it. From al-Walīd b. Muslim, who said: When al-Walīd b. ʿAbd al-Malik ordered the construction of the mosque of Damascus, they found in the qiblī wall of the mosque a stone tablet with writing engraved on it. They brought it to al-Walīd. He sent to the Byzantines, but they could not decipher it. Then he sent to the Hebrews, but they could not decipher it. Then he sent to those in Damascus who were remnants of the Spaniards, but they could not decipher it. Then he was directed to Wahb b. Munabbih, and he sent for him. When he came to him, he told him of the location of that tablet. They found it in that wall—and it is said that that wall was built by Hūd ﷺ. When Wahb looked at it, he moved his head and read it, and behold, it said: In the name of God, the Most Merciful, the Most Compassionate. O son of Adam, if you saw how little of your appointed term remains, you would renounce the length of what you hope for from your expectations. You will only meet your regret, if your foot should slip, and your family and servants abandon you, and the beloved turns away from you, and the near one bids you farewell. Then you will be called but will not answer. You will not return to your family, nor will you add to your deeds. So work for yourself before the Day of Resurrection, and before regret and remorse, before your term befalls you, and your soul is taken from you. Then no wealth you collected will benefit you, nor a child you begot, nor a brother you left. Then you will go to the grave’s barzakh and the company of the dead. So seize life before death, strength before weakness, and health before sickness, before you are seized by anguish, and a barrier is placed between you and [your] deeds. And it was written in the time of Sulaymān b. Dāwūd (peace be upon them both). Ibn ʿAsākir said, with his chain: When it was in the days of al-Walīd b. ʿAbd al-Malik and his construction of the mosque, they dug a place in it and found a door of stone, closed. They did not open it, and they informed al-Walīd of it. He went out from his residence until he stood over it, and it was opened before him. Behold, inside it was a cave, and in it was a statue of a man of stone, on a horse of stone. In one hand of the statue was the pearl that was in the miḥrāb, and its other hand was clenched. He ordered it to be broken, and behold, in it were two grains: a grain of wheat and a grain of barley. He asked about that, and it was said to him: “If you had left the palm and not broken it, neither wheat nor barley in this land would have become worm-eaten.” Al-Ḥāfiẓ Aḥmad al-Warrāq, who had lived a hundred years, said: I heard some of the elders say: When the Muslims entered Damascus, they found on the column that is on the Miqsallāṭ, on the iron skewer that is at its top, an idol stretching out its hand with a closed palm. They broke it, and behold, in its hand was a grain of wheat. They asked about that, and it was said to them: “This grain of wheat was placed by the sages of the Greeks in the palm of this idol as a talisman, so that wheat would not become worm-eaten, even if it remained for many years.” Ibn ʿAsākir said: I myself saw this skewer on the arches of the Church of al-Miqsallāṭ, and when the arches were demolished, it disappeared. I say: The Church of al-Miqsallāṭ was built above the arches that are in the great market, near the soap-makers and the perfume-sellers today. Near it the armies of Islam gathered on the day of the conquest of Damascus: Abū ʿUbayda entered from the Gate of al-Jābiya, Khālid from the eastern gate, and Yazīd b. Abī Sufyān from the small Gate of al-Jābiya, as we have mentioned before. To God be praise and grace. ʿAbd al-ʿAzīz al-Tamīmī said, from Abū Naṣr ʿAbd al-Wahhāb b. ʿAbd Allāh al-Muzanī: I heard a group of the elders of the people of Damascus say: In the ceiling of the congregational mosque there are talismans made by the sages in the ceiling, on the side facing the qiblī wall. Among them are talismans for the martens, so that they do not enter it or nest in it, because of the filth that comes from them, and no crow enters it; and a talisman for mice, snakes, and scorpions—people have seen nothing of these except the mouse, and it is doubtful whether its talisman has ceased to exist; and a talisman for the spider, so that it does not weave in its corners, whereupon dust and dirt would accumulate on it. Al-Ḥāfiẓ Ibn ʿAsākir said: I heard my grandfather Abū al-Faḍl Yaḥyā b. ʿAlī al-Qāḍī mention that he saw in the mosque, before its fire, talismans for all kinds of insects, hanging in the ceiling above the linings, on the side facing the seventh part, and that no insect of any kind was found in the mosque before the fire. When the talismans burned, they were found. The fire of the mosque was on the night of the middle of Shaʿbān, after the afternoon prayer, in the year four hundred sixty-one. There were many talismans in Damascus, and none of them remain except the column that is in the market of the ʿAlabiyyīn today, at the top of which is something like a great ball. It is for difficulty of urination in animals: if they circle the animal around it three times, it releases. Our shaykh, the erudite Abū al-ʿAbbās Ibn Taymiyya (may God have mercy on him) used to say: This is only the grave of a rebellious polytheist buried there, who is being tormented. When the animal hears his screaming, it becomes frightened, and its nature is released. He said: This is why they take animals to the graves of the Jews and Christians when they have colic, and their natures are released and they defecate. That is only because they hear their voices as they are being tormented. And God knows best.
Tarikh (al-Tabari) 2404No grade recorded
السَّاعَاتِ الَّتِي عَلَى بَابِهِ قَالَ الْقَاضِي عَبْدُ اللَّهِ بْنُ أَحْمَدَ بْنِ زَبْرٍ: إِنَّمَا سُمِّيَ بَابُ الْجَامِعِ الْقِبْلِيُّ بَابَ السَّاعَاتِ لِأَنَّهُ عُمِلَ هُنَاكَ بِرْكَارُ السَّاعَاتِ يُعْلَمُ بِهَا كُلُّ سَاعَةٍ تَمْضِي مِنَ النَّهَارِ، عَلَيْهَا عَصَافِيرُ مِنْ نُحَاسٍ، وَحَيَّةٌ مِنْ نُحَاسٍ، وَغُرَابٌ، فَإِذَا تَمَّتِ السَّاعَةُ خَرَجَتِ الْحَيَّةُ فَصَفَّرَتِ الْعَصَافِيرُ، وَصَاحَ الْغُرَابُ، وَسَقَطَتْ حَصَاةٌ فِي الطَّسْتِ فَيَعْلَمُ النَّاسُ أَنَّهُ قَدْ ذَهَبَ مِنَ النَّهَارِ سَاعَةٌ، وَكَذَلِكَ فِي سَائِرِهَا. قُلْتُ: هَذَا يَحْتَمِلُ أَحَدَ شَيْئَيْنِ; إِمَّا أَنَّ السَّاعَاتِ كَانَتْ فِي الْبَابِ الْقِبْلِيِّ مِنَ الْجَامِعِ، وَهُوَ الَّذِي يُسَمَّى بَابُ الزِّيَادَةِ، وَلَكِنْ قَدْ قِيلَ: إِنَّهُ مُحْدَثٌ بَعْدَ بِنَاءِ الْجَامِعِ، وَلَا يَنْفِي ذَلِكَ أَنَّ السَّاعَاتِ كَانَتْ عِنْدَهُ فِي زَمَنِ الْقَاضِي ابْنِ زَبْرٍ. وَإِمَّا أَنَّهُ قَدْ كَانَ فِي الْجَانِبِ الشَّرْقِيِّ مِنَ الْجَامِعِ، فِي حَائِطِهِ الْقِبْلِيِّ بَابٌ آخَرُ فِي مُحَاذَاةِ بَابِ الزِّيَادَةِ، وَعِنْدَهُ السَّاعَاتُ، ثُمَّ نُقِلَتْ بَعْدَ هَذَا كُلِّهِ إِلَى بَابِ الْوَرَّاقِينَ الْيَوْمَ; وَهُوَ بَابُ الْجَامِعِ مِنَ الشَّرْقِ. وَاللَّهُ أَعْلَمُ. قُلْتُ: فَأَمَّا الْقُبَّةُ الَّتِي فِي وَسَطِ صَحْنِ الْجَامِعِ الَّتِي فِيهَا الْمَاءُ الْجَارِي، وَتَقُولُ الْعَامَّةُ لَهَا: قُبَّةُ أَبِي نُوَاسٍ. فَكَانَ بِنَاؤُهَا فِي سَنَةِ تِسْعٍ وَسِتِّينَ وَثَلَاثِمِائَةٍ، أَرَّخَ ذَلِكَ ابْنُ عَسَاكِرَ عَنْ خَطِّ بَعْضِ الدَّمَاشِقَةِ، وَأَمَّا الْقُبَّةُ الْغَرْبِيَّةُ الْعَالِيَةُ الَّتِي فِي صَحْنِ الْجَامِعِ، الَّتِي يُقَالُ لَهَا: قُبَّةُ عَائِشَةَ. فَسَمِعْتُ شَيْخَنَا الذَّهَبِيَّ يَقُولُ: إِنَّهَا إِنَّمَا بُنِيَتْ فِي حُدُودِ سَنَةِ سِتِّينَ وَمِائَةٍ، فِي أَيَّامِ الْمَهْدِيِّ بْنِ الْمَنْصُورِ الْعَبَّاسِيِّ، وَجَعَلُوهَا لِحَوَاصِلِ الْجَامِعَ وَكُتُبِ أَوْقَافِهِ. وَأَمَّا الْقُبَّةُ الشَّرْقِيَّةُ الَّتِي عَلَى بَابِ مَشْهَدِ عَلِيٍّ فَيُقَالُ: إِنَّهَا بُنِيَتْ فِي زَمَنِ الْحَاكِمِ الْعُبَيْدِيِّ فِي حُدُودِ سَنَةِ أَرْبَعِمِائَةٍ. وَأَمَّا الْفَوَّارَةُ الَّتِي تَحْتَ دُرْجِ جَيْرُونَ فَعَمِلَهَا الشَّرِيفُ فَخْرُ الدَّوْلَةِ أَبُو يَعْلَى حَمْزَةُ بْنُ الْحَسَنِ بْنِ الْعَبَّاسِ الْحُسَيْنِيُّ، وَكَأَنَّهُ كَانَ نَاظِرَ الْجَامِعِ، وَجَرَّ إِلَيْهَا قِطْعَةً مِنْ حَجَرٍ كَبِيرٍ مِنْ قَصْرِ حَجَّاجٍ، وَأَجْرَى فِيهَا الْمَاءَ لَيْلَةَ الْجُمُعَةِ لِسَبْعِ لَيَالٍ خَلَوْنَ مِنْ رَبِيعٍ الْأَوَّلِ سَنَةَ سَبْعَ عَشَرَةَ وَأَرْبَعِمِائَةٍ، وَعُمِلَتْ حَوْلَهَا قَنَاطِرُ، وَعُقِدَ عَلَيْهَا قُبَّةٌ، ثُمَّ سَقَطَتِ الْقُبَّةُ بِسَبَبِ جِمَالٍ تَحَاكَّتْ عِنْدَهَا وَازْدَحَمَتْ، وَذَلِكَ فِي صَفَرٍ سَنَةَ سَبْعٍ وَخَمْسِينَ وَأَرْبَعِمِائَةٍ، فَأُعِيدَتْ، ثُمَّ سَقَطَتْ أَعْمِدَتُهَا وَمَا عَلَيْهَا مِنْ حَرِيقِ اللَّبَّادِينَ وَدَارِ الْحِجَارَةِ فِي شَوَّالٍ سَنَةَ اثْنَتَيْنِ وَسِتِّينَ وَخَمْسِمِائَةٍ. ذَكَرَ ذَلِكَ كُلَّهُ الْحَافِظُ ابْنُ عَسَاكِرَ. قُلْتُ: وَأَمَّا الْقَصْعَةُ الَّتِي كَانَتْ فِي الْفَوَّارَةِ، فَمَا زَالَتْ وَسَطَهَا، وَقَدْ أَدْرَكْتُهَا كَذَلِكَ، ثُمَّ رُفِعَتْ بَعْدَ ذَلِكَ. وَكَانَ بِطَهَّارَةِ جَيْرُونَ قَصْعَةٌ أُخْرَى مِثْلُهَا، فَلَمْ تَزَلْ بِهَا، ثُمَّ لَمَّا انْهَدَمَتِ اللَّبَّادِينَ بِسَبَبِ حَرِيقِ النَّصَارَى فِي سَنَةِ إِحْدَى وَأَرْبَعِينَ وَسَبْعِمِائَةٍ، اسْتُؤْنِفَ بِنَاءُ الطَّهَارَةِ عَلَى وَجْهٍ آخَرَ أَحْسَنَ مِمَّا كَانَتْ، وَذَهَبَتْ تِلْكَ الْقَصْعَةُ فَلَمْ يَبْقَ لَهَا أَثَرٌ، ثُمَّ عُمِلَ الشَّاذِرْوَانُ الَّذِي هُوَ شَرْقِيُّ فَوَّارَةِ جَيْرُونَ بَعْدَ الْخَمْسِمِائَةِ، أَظُنُّهُ سَنَةَ أَرْبَعَ عَشْرَةَ وَخَمْسِمِائَةِ. وَاللَّهُ أَعْلَمُ.
✧ The hours that are upon its gate. The qāḍī ʿAbd Allāh b. Aḥmad b. Zabr said: The qiblī gate of the mosque was called the Gate of the Hours only because the mechanism of the hours was made there, by which every hour that passed of the day was known. Upon it were sparrows of brass, a serpent of brass, and a crow. When the hour was complete, the serpent came out and whistled, the sparrows chirped, the crow cawed, and a pebble fell into the basin, so the people knew that an hour of the day had passed, and likewise for the rest of them. I say: This admits one of two things: either the hours were at the qiblī gate of the mosque, which is the one called the Gate of the Addition, but it has been said that it was introduced after the building of the mosque, and that does not preclude that the hours were at it in the time of the qāḍī Ibn Zabr; or there was another gate in the eastern side of the mosque, in its qiblī wall, facing the Gate of the Addition, and at it were the hours, then all of this was later transferred to the Gate of the Paper-Sellers today, which is the gate of the mosque on the east. And God knows best. I say: As for the dome in the middle of the mosque's courtyard, in which is the flowing water, and which the common people call the Dome of Abū Nuwās, its construction was in the year 369. Ibn ʿAsākir recorded that from the handwriting of one of the Damascenes. As for the lofty western dome in the courtyard of the mosque, which is called the Dome of ʿĀʾishah, I heard our shaykh al-Dhahabī say: It was built only around the year 160, in the days of al-Mahdī b. al-Manṣūr al-ʿAbbāsī, and they made it for the storerooms of the mosque and the books of its endowments. As for the eastern dome over the gate of the shrine of ʿAlī, it is said that it was built in the time of al-Ḥākim al-ʿUbaydī around the year 400. As for the fountain beneath the steps of Jayrūn, the sharīf Fakhr al-Dawlah Abū Yaʿlā Ḥamzah b. al-Ḥasan b. al-ʿAbbās al-Ḥusaynī made it, and it seems he was the superintendent of the mosque. He brought to it a piece of a large stone from the palace of Ḥajjāj, and he made water flow into it on Friday night, seven nights having passed of Rabīʿ al-Awwal in the year 417. Around it were made archways, and a dome was built over it. Then the dome fell because of camels that rubbed against it and crowded, and that was in Ṣafar of the year 457, so it was rebuilt. Then its columns and what was upon them fell from the fire of the felt-makers and the house of stones in Shawwāl of the year 562. All of that was mentioned by al-Ḥāfiẓ Ibn ʿAsākir. I say: As for the basin that was in the fountain, it remained in its middle, and I saw it thus, then it was removed after that. And in the ablution place of Jayrūn there was another basin like it, and it remained there. Then when the felt-makers' quarter collapsed because of the Christians' fire in the year 741, the ablution place was rebuilt in another, better form than it had been, and that basin disappeared, leaving no trace. Then the shādhirwān that is east of the fountain of Jayrūn was made after 500, I think in the year 514. And God knows best.
Tarikh (al-Tabari) 2405No grade recorded
ابْتِدَاءِ أَمْرِ السُّبْعِ بِالْجَامِعِ الْأُمَوِيِّ قَالَ أَبُو بَكْرِ بْنُ أَبِي دَاوُدَ: بسنده عَنْ حَسَّانَ بْنِ عَطِيَّةَ قَالَ: الدِّرَاسَةُ مُحْدَثَةٌ، أَحْدَثَهَا هِشَامُ بْنُ إِسْمَاعِيلَ الْمَخْزُومِيُّ فِي قَدْمَتِهِ عَلَى عَبْدِ الْمَلِكِ، فَحَجَبَهُ عَبْدُ الْمَلِكِ، فَجَلَسَ بَعْدَ الصُّبْحِ فِي مَسْجِدِ دِمَشْقَ فَسَمِعَ قِرَاءَةً، فَقَالَ: مَا هَذَا؟ فَأُخْبِرَ أَنَّ عَبْدَ الْمَلِكِ يَقْرَأُ فِي الْخَضْرَاءِ، فَقَرَأَ هِشَامُ بْنُ إِسْمَاعِيلَ، فَجَعَلَ عَبْدُ الْمَلِكِ يَقْرَأُ بِقِرَاءَةِ هِشَامٍ، فَقَرَأَ بِقِرَاءَتِهِ مَوْلًى لَهُ، فَاسْتَحْسَنَ ذَلِكَ مَنْ يَلِيهِ مِنْ أَهْلِ الْمَسْجِدِ، فَقَرَءُوا بِقِرَاءَتِهِ. وَقَالَ هِشَامُ بْنُ عَمَّارٍ خَطِيبُ دِمَشْقَ: بسنده عن خَالِدُ بْنُ دِهْقَانَ، قَالَ: أَوَّلُ مَنْ أَحْدَثَ الْقِرَاءَةَ فِي مَسْجِدِ دِمَشْقَ هِشَامُ بْنُ إِسْمَاعِيلَ بْنِ هِشَامِ بْنِ الْمُغِيرَةِ الْمَخْزُومِيُّ، وَأَوَّلُ مَنْ أَحْدَثَ الْقِرَاءَةَ بِفِلَسْطِينَ الْوَلِيدُ بْنُ عَبْدِ الرَّحْمَنِ الْجُرَشِيُّ . قُلْتُ: هِشَامُ بْنُ إِسْمَاعِيلَ هَذَا كَانَ نَائِبًا عَلَى الْمَدِينَةِ النَّبَوِيَّةِ، وَهُوَ الَّذِي ضَرَبَ سَعِيدَ بْنَ الْمُسَيِّبِ لَمَّا امْتَنَعَ مِنَ الْبَيْعَةِ لِلْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ، قَبْلَ أَنْ يَمُوتَ أَبُوهُ، ثُمَّ عَزَلَهُ عَنْهَا الْوَلِيدُ، وَوَلَّى عَلَيْهَا عُمَرَ بْنَ عَبْدِ الْعَزِيزِ. وَقَدْ حَضَرَ هَذَا السُّبْعَ جَمَاعَاتٌ مِنْ سَادَاتِ السَّلَفِ مِنَ التَّابِعِينَ بِدِمَشْقَ مِنْهُمْ هِشَامُ بْنُ إِسْمَاعِيلَ الْمَخْزُومِيُّ، وَمَوْلَاهُ رَافِعٌ، وَإِسْمَاعِيلُ بْنُ عَبْدِ اللَّهِ بْنِ أَبِي الْمُهَاجِرِ وَكَانَ مُكْتِبًا لِأَوْلَادِ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ، وَقَدْ وَلِيَ إِمْرَةَ إِفْرِيقِيَّةَ لِهِشَامِ بْنِ عَبْدِ الْمَلِكِ وَابْنَاهُ عَبْدُ الرَّحْمَنِ وَمَرْوَانُ. وَحَضَرَهُ مِنَ الْقُضَاةِ أَبُو إِدْرِيسَ عَائِذُ اللَّهِ بْنُ عَبْدِ اللَّهِ الْخَوْلَانِيُّ، وَنُمَيْرُ بْنُ أَوْسٍ الْأَشْعَرِيُّ، وَيَزِيدُ بْنُ أَبِي الْهَمْدَانِيِّ، وَسَالِمُ بْنُ عَبْدِ اللَّهِ الْمُحَارِبِيُّ، وَمُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ لَبِيدٍ الْأَسَدِيُّ. وَمِنَ الْفُقَهَاءِ وَالْمُحَدِّثِينَ وَالْحُفَّاظِ الْمُقْرِئِينَ، أَبُو عَبْدِ الرَّحْمَنِ الْقَاسِمُ بْنُ عَبْدِ الرَّحْمَنِ مَوْلَى آلِ مُعَاوِيَةَ، وَمَكْحُولٌ، وَسُلَيْمَانُ بْنُ مُوسَى الْأَشْدَقُ، وَعَبْدُ اللَّهِ بْنُ الْعَلَاءِ بْنِ زَبْرٍ، وَأَبُو إِدْرِيسَ الْأَصْغَرُ عَبْدُ الرَّحْمَنِ بْنُ عِرَاكٍ، وَعَبْدُ الرَّحْمَنِ بْنُ عَامِرٍ الْيَحْصُبِيُّ أَخُو عَبْدِ اللَّهِ بْنِ عَامِرٍ وَيَحْيَى بْنُ الْحَارِثِ الذِّمَارِيُّ، وَعَبْدُ الْمَلِكِ بْنُ النُّعْمَانِ الْمُزَنِيُّ، وَأَنَسُ بْنُ أُنَيْسٍ الْعُذْرِيُّ، وَسُلَيْمَانُ بْنُ بَزِيعٍ الْقَارِئُ، وَسُلَيْمَانُ بْنُ دَاوُدَ الْخُشَنِيُّ، وَنَمْرَانُ أَوْ هَزَّانُ بْنُ حَكِيمٍ الْقُرَشِيُّ، وَمُحَمَّدُ بْنُ خَالِدِ بْنِ أَبِي ظَبْيَانَ الْأَزْدِيُّ، وَيَزِيدُ بْنُ عُبَيْدَةَ بْنِ أَبِي الْمُهَاجِرِ، وَعَيَّاشُ بْنُ دِينَارٍ وَغَيْرُهُمْ، هَكَذَا أَوْرَدَهُمُ ابْنُ عَسَاكِرَ. قَالَ: وَقَدْ رُوِيَ عَنْ بَعْضِهِمْ أَنَّهُ كَرِهَ اجْتِمَاعَهُمْ وَأَنْكَرَهُ، وَلَا وَجْهَ لِإِنْكَارِهِ. ثُمَّ سَاقَ مِنْ طَرِيقِ أَبِي بَكْرِ بْنِ أَبِي دَاوُدَ، بسنده عَنْ عَبْدِ اللَّهِ بْنِ الْعَلَاءِ قَالَ: سَمِعْتُ الضَّحَّاكَ بْنَ عَبْدِ الرَّحْمَنِ بْنِ عَرْزَبٍ يُنْكِرُ الدِّرَاسَةَ، وَيَقُولُ: مَا رَأَيْتُ وَلَا سَمِعْتُ، وَقَدْ أَدْرَكْتُ أَصْحَابَ النَّبِيِّ ﷺ. قَالَ ابْنُ عَسَاكِرَ: وَكَانَ الضَّحَّاكُ بْنُ عَبْدِ الرَّحْمَنِ أَمِيرًا عَلَى دِمَشْقَ، فِي خِلَافَةِ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ
✧ The beginning of the matter of the sabʿ in the Umayyad Mosque Abū Bakr b. Abī Dāwūd said, with his chain of transmission, from Ḥassān b. ʿAṭiyya, who said: The dirāsa (communal recitation) is an innovation, introduced by Hishām b. Ismāʿīl al-Makhzūmī on his arrival before ʿAbd al-Malik. ʿAbd al-Malik kept him waiting, so he sat after the dawn prayer in the mosque of Damascus and heard a recitation. He said: "What is this?" He was told that ʿAbd al-Malik was reciting in the Green Palace. So Hishām b. Ismāʿīl recited, and ʿAbd al-Malik began to recite in the manner of Hishām. Then a mawlā of his recited in his manner, and those near him among the people of the mosque deemed it good, and they recited in his manner. Hishām b. ʿAmmār, the khaṭīb of Damascus, said, with his chain of transmission, from Khālid b. Dihqān, who said: The first to introduce recitation in the mosque of Damascus was Hishām b. Ismāʿīl b. Hishām b. al-Mughīra al-Makhzūmī, and the first to introduce recitation in Palestine was al-Walīd b. ʿAbd al-Raḥmān al-Jurashī. I say: This Hishām b. Ismāʿīl was governor of the Prophet's city, and he is the one who beat Saʿīd b. al-Musayyib when he refused to pledge allegiance to al-Walīd b. ʿAbd al-Malik before his father died. Then al-Walīd dismissed him from it and appointed ʿUmar b. ʿAbd al-ʿAzīz over it. Groups of the leading predecessors among the Successors in Damascus attended this sabʿ. Among them were Hishām b. Ismāʿīl al-Makhzūmī and his mawlā Rāfiʿ, and Ismāʿīl b. ʿAbd Allāh b. Abī al-Muhājir, who was a tutor for the children of ʿAbd al-Malik b. Marwān and had governed Ifrīqiya for Hishām b. ʿAbd al-Malik, along with his two sons ʿAbd al-Raḥmān and Marwān. Among the judges who attended it were Abū Idrīs ʿĀʾidh Allāh b. ʿAbd Allāh al-Khawlānī, Numayr b. Aws al-Ashʿarī, Yazīd b. Abī al-Hamdānī, Sālim b. ʿAbd Allāh al-Muḥāribī, and Muḥammad b. ʿAbd Allāh b. Labīd al-Asadī. Among the jurists, traditionists, and huffāẓ reciters were Abū ʿAbd al-Raḥmān al-Qāsim b. ʿAbd al-Raḥmān, mawlā of the family of Muʿāwiya, Makḥūl, Sulaymān b. Mūsā al-Ashdaq, ʿAbd Allāh b. al-ʿAlāʾ b. Zabr, Abū Idrīs al-Aṣghar ʿAbd al-Raḥmān b. ʿIrāk, ʿAbd al-Raḥmān b. ʿĀmir al-Yaḥṣubī, the brother of ʿAbd Allāh b. ʿĀmir, Yaḥyā b. al-Ḥārith al-Dhimārī, ʿAbd al-Malik b. al-Nuʿmān al-Muzanī, Anas b. Unays al-ʿUdhrī, Sulaymān b. Bazīʿ the reciter, Sulaymān b. Dāwūd al-Khushanī, Namrān or Hazzān b. Ḥakīm al-Qurashī, Muḥammad b. Khālid b. Abī Ẓabyān al-Azdī, Yazīd b. ʿUbayda b. Abī al-Muhājir, ʿAyyāsh b. Dīnār, and others. Thus Ibn ʿAsākir listed them. He said: It has been related from some of them that he disliked their gathering and condemned it, but there is no basis for condemning it. Then he cited from the path of Abū Bakr b. Abī Dāwūd, with his chain of transmission, from ʿAbd Allāh b. al-ʿAlāʾ, who said: I heard al-Ḍaḥḥāk b. ʿAbd al-Raḥmān b. ʿArzab condemning the dirāsa and saying: "I have not seen nor heard of it, and I met the Companions of the Prophet ﷺ." Ibn ʿAsākir said: Al-Ḍaḥḥāk b. ʿAbd al-Raḥmān was governor of Damascus during the caliphate of ʿUmar b. ʿAbd al-ʿAzīz.
Tarikh (al-Tabari) 2406No grade recorded
( ابْتِدَاءِ عِمَارَةِ جَامِعِ دِمَشْقَ ) كَانَ ابْتِدَاءُ عِمَارَةِ جَامِعِ دِمَشْقَ فِي أَوَاخِرَ سَنَةِ سِتٍّ وَثَمَانِينَ; هُدِمَتِ الْكَنِيسَةُ الَّتِي كَانَتْ مَوْضِعَهُ فِي ذِي الْقَعْدَةِ مِنْهَا، فَلَمَّا فَرَغُوا مِنَ الْهَدْمِ، شَرَعُوا فِي الْبِنَاءِ، وَتَكَامَلَ فِي عَشْرِ سِنِينَ، فَكَانَ الْفَرَاغُ مِنْهُ فِي هَذِهِ السَّنَةِ، أَعْنِي سَنَةَ سِتٍّ وَتِسْعِينَ. وَفِيهَا تُوُفِّيَ بَانِيهِ الْوَلِيدُ بْنُ عَبْدِ الْمَلِكِ، وَقَدْ بَقِيَتْ فِيهِ بَقَايَا، فَكَمَّلَهَا أَخُوهُ سُلَيْمَانُ، كَمَا ذَكَرْنَا. فَأَمَّا قَوْلُ يَعْقُوبَ بْنِ سُفْيَانَ: سَأَلْتُ هِشَامَ بْنَ عَمَّارٍ عَنْ قِصَّةِ مَسْجِدِ دِمَشْقَ وَهَذِهِ الْكَنِيسَةِ قَالَ: كَانَ الْوَلِيدُ قَالَ لِلنَّصَارَى مِنْ أَهْلِ دِمَشْقَ: مَا شِئْتُمْ، إِنَّا أَخَذْنَا كَنِيسَةَ تُومَا عَنْوَةً وَكَنِيسَةَ الدَّاخِلَةِ صُلْحًا، فَأَنَا أَهْدِمُ كَنِيسَةَ تُومَا؟ قَالَ هِشَامٌ: وَتِلْكَ أَكْبَرُ مِنْ هَذِهِ الدَّاخِلَةِ، قَالَ: فَرَضُوا أَنْ أَهْدِمَ كَنِيسَةَ الدَّاخِلَةِ، وَأُدْخِلَهَا فِي الْمَسْجِدِ. قَالَ: وَكَانَ بَابُهَا قِبْلَةَ الْمَسْجِدِ الْيَوْمَ، وَهُوَ الْمِحْرَابُ الَّذِي يُصَلَّى فِيهِ قَالَ: وَهَدْمُ الْكَنِيسَةِ فِي أَوَّلِ خِلَافَةِ الْوَلِيدِ سَنَةَ سِتٍّ وَثَمَانِينَ، وَمَكَثُوا فِي بِنَائِهِ سَبْعَ سِنِينَ، حَتَّى مَاتَ الْوَلِيدُ، وَلَمْ يُتِمَّ بِنَاءَهُ، فَأَتَمَّهُ هِشَامٌ مِنْ بَعْدِهِ. فَفِيهِ فَوَائِدُ، وَفِيهِ غَلَطٌ، وَهُوَ قَوْلُهُ: إِنَّهُمْ مَكَثُوا فِي بِنَائِهِ سَبْعَ سِنِينَ. وَالصَّوَابُ: عَشْرَ سِنِينَ، فَإِنَّهُ لَا خِلَافَ أَنَّ الْوَلِيدَ بْنَ عَبْدِ الْمَلِكِ تُوُفِّيَ فِي هَذِهِ السَّنَةِ أَعْنِي سَنَةَ سِتٍّ وَتِسْعِينَ وَقَدْ حَكَى أَبُو جَعْفَرِ بْنُ جَرِيرٍ عَلَى ذَلِكَ إِجْمَاعَ أَهْلِ السِّيَرِ. وَقَوْلُهُ: لَمْ يَتِمَّ بِنَاؤُهُ فِي زَمَنِ الْوَلِيدِ. بَلْ قَدْ تَمَّ، وَلَكِنْ بَقِيَتْ بَقِيَّاتٌ مِنَ الزَّخْرَفَةِ، فَأَكْمَلَهَا أَخُوهُ سُلَيْمَانُ لَا هِشَامٌ، وَاللَّهُ سُبْحَانَهُ وَتَعَالَى أَعْلَمُ.
✧ (The Beginning of the Construction of the Jāmiʿ of Damascus) The beginning of the construction of the Jāmiʿ of Damascus was at the end of the year eighty-six; the church that was its site was demolished in Dhū al-Qaʿdah of that year. When they had finished the demolition, they began the building, and it was completed in ten years, so its completion was in this year, meaning the year ninety-six. In it, its builder al-Walīd b. ʿAbd al-Malik died while some remnants remained in it, so his brother Sulaymān completed them, as we have mentioned. As for the statement of Yaʿqūb b. Sufyān: I asked Hishām b. ʿAmmār about the story of the mosque of Damascus and this church. He said: Al-Walīd said to the Christians of the people of Damascus: “Whatever you wish, we took the Church of Tūmā by force and the Church of al-Dākhilah by treaty, so should I demolish the Church of Tūmā?” Hishām said: “That one is larger than this al-Dākhilah.” He said: “They agreed that I demolish the Church of al-Dākhilah and incorporate it into the mosque.” He said: “Its door is the qiblah of the mosque today, and it is the miḥrāb in which prayer is performed.” He said: “The demolition of the church was at the beginning of al-Walīd’s caliphate, in the year eighty-six, and they remained in its construction for seven years, until al-Walīd died and he had not completed its construction, so Hishām completed it after him.” In it there are useful points and there is an error, namely his statement that they remained in its construction for seven years. The correct view is ten years, for there is no disagreement that al-Walīd b. ʿAbd al-Malik died in this year, meaning the year ninety-six, and Abū Jaʿfar b. Jarīr reported the consensus of the people of biographies on that. His statement that its construction was not completed in al-Walīd’s time is also incorrect; rather, it was completed, but some remnants of ornamentation remained, and his brother Sulaymān, not Hishām, completed them. And God, glorified and exalted, knows best.
Tarikh (al-Tabari) 2407No grade recorded
تَرْجَمَةُ الْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ بَانِي جَامِعِ دِمَشْقَ، وَذِكْرُ وَفَاتِهِ فِي هَذَا الْعَامِ هُوَ الْوَلِيدُ بْنُ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ بْنِ الْحَكَمِ بْنِ أَبِي الْعاصِ بْنِ أُمَيَّةَ بْنِ عَبْدِ شَمْسِ بْنِ عَبْدِ مَنَافٍ، أَبُو الْعَبَّاسِ الْأُمَوِيُّ، بُويِعَ لَهُ بِالْخِلَافَةِ بَعْدَ أَبِيهِ بِعَهْدٍ مِنْهُ فِي شَوَّالٍ سَنَةَ سِتٍّ وَثَمَانِينَ، وَكَانَ أَكْبَرَ وَلَدِهِ وَالْوَلِيَّ مِنْ بَعْدِهِ، وَأُمُّهُ وَلَّادَةُ بِنْتُ الْعَبَّاسِ بْنِ جُزِيِّ بْنِ الْحَارِثِ بْنِ زُهَيْرٍ الْعَبْسِيِّ. وَكَانَ مَوْلِدُهُ سَنَةَ خَمْسِينَ، وَكَانَ أَبَوَاهُ يُتْرِفَانِهِ، فَشَبَّ بِلَا أَدَبٍ، وَكَانَ لَا يُحْسِنُ الْعَرَبِيَّةَ، وَكَانَ طَوِيلًا أَسْمَرَ، بِهِ أَثَرُ جُدَرِيٍّ، أَفْطَسَ الْأَنْفِ سَائِلَهُ، وَكَانَ إِذَا مَشَى يَتَوَكَّفُ فِي الْمِشْيَةِ أَيْ يَتَبَخْتَرُ وَكَانَ جَمِيلًا، وَقِيلَ: بَلْ كَانَ دَمِيمًا، قَدْ شَابَ فِي مُقَدَّمِ لِحْيَتِهِ، وَقَدْ رَأَى سَهْلَ بْنَ سَعْدٍ وَسَمِعَ أَنَسَ بْنَ مَالِكٍ; لَمَّا قَدِمَ عَلَيْهِ سَأَلَهُ مَاذَا سَمِعَ فِي أَشْرَاطِ السَّاعَةَ؟ وَسَمِعَ سَعِيدَ بْنَ الْمُسَيِّبِ، وَحَكَى عَنِ الزُّهْرِيِّ وَغَيْرِهِ. وَقَدْ رُوِيَ أَنَّ عَبْدَ الْمَلِكِ أَرَادَ أَنْ يَعْهَدَ إِلَيْهِ ثُمَّ تَوَقَّفَ; لِأَنَّهُ لَا يُحْسِنُ الْعَرَبِيَّةَ، فَجَمَعَ الْوَلِيدُ جَمَاعَةً مِنْ أَهْلِ النَّحْوِ عِنْدَهُ فَأَقَامُوا سَنَةً، وَقِيلَ: سِتَّةَ أَشْهُرٍ. فَخَرَجَ يَوْمَ خَرَجَ أَجْهَلَ مِمَّا كَانَ، فَقَالَ عَبْدُ الْمَلِكِ: قَدْ أُجْهِدَ وَأُعْذِرَ. وَقِيلَ: إِنَّ أَبَاهُ عَبْدَ الْمَلِكِ أَوْصَاهُ عِنْدَ مَوْتِهِ، فَقَالَ لَهُ: لَا أَلْفَيَنَّكَ إِذَا مِتُّ، تَجْلِسُ تَعْصِرُ عَيْنَيْكَ، وَتَحِنُّ حَنِينَ الْأَمَةِ، وَلَكِنْ شَمِّرْ وَائْتَزِرْ وَدَلِّنِي فِي حُفْرَتِي وَخَلِّنِي وَشَأْنِي، وَادْعُ النَّاسَ إِلَى الْبَيْعَةِ; فَمَنْ قَالَ بِرَأْسِهِ هَكَذَا فَقُلْ بِسَيْفِكَ هَكَذَا. وَقَالَ اللَّيْثُ: وَفِي سَنَةِ ثَمَانٍ وَسَبْعَيْنِ غَزَا الْوَلِيدُ بِلَادَ الرُّومِ، وَفِيهَا حَجَّ بِالنَّاسِ أَيْضًا. وَقَالَ غَيْرُهُ: غَزَا فِي الَّتِي قَبْلَهَا، وَفِي الَّتِي بَعْدَهَا بِلَادَ مَلَطْيَةَ وَغَيْرَهَا. وَكَانَ نَقْشُ خَاتَمِهِ: أُؤْمِنُ بِاللَّهِ مُخْلِصًا. وَقِيلَ: كَانَ نَقْشُهُ: يَا وَلِيدُ إِنَّكَ مَيِّتٌ. وَيُقَالُ: إِنَّ آخِرَ مَا تَكَلَّمَ بِهِ: سُبْحَانَ اللَّهِ وَالْحَمْدُ لِلَّهِ وَلَا إِلَهَ إِلَّا اللَّهُ. وَقَالَ إِبْرَاهِيمُ بْنُ أَبِي عَبْلَةَ: قَالَ لِي الْوَلِيدُ بْنُ عَبْدِ الْمَلِكِ يَوْمًا: فِي كَمْ تَخْتِمُ الْقُرْآنَ؟ قُلْتُ: فِي كَذَا وَكَذَا. فَقَالَ: أَمِيرُ الْمُؤْمِنِينَ عَلَى شُغْلِهِ يَخْتِمُهُ فِي كُلِّ ثَلَاثٍ. وَقِيلَ: فِي كُلِّ سَبْعٍ. قَالَ: وَكَانَ يَقْرَأُ فِي شَهْرِ رَمَضَانَ سَبْعَ عَشْرَةَ خَتْمَةً. قَالَ إِبْرَاهِيمُ، رَحِمَهُ اللَّهُ: الْوَلِيدُ ! وَأَيْنَ مِثْلُهُ؟ بَنَى مَسْجِدَ دِمَشْقَ وَكَانَ يُعْطِينِي قِصَاعَ الْفِضَّةِ، فَأُقَسِّمُهَا عَلَى قُرَّاءِ بَيْتِ الْمَقْدِسِ. بعض من أخبار الوليد بن عبد الملك وَرَوَى ابْنُ عَسَاكِرَ بِإِسْنَادٍ رِجَالُهُ كُلُّهُمْ ثِقَاتٌ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ يَزِيدَ بْنِ جَابِرٍ، عَنْ أَبِيهِ، قَالَ: خَرَجَ الْوَلِيدُ يَوْمًا مِنَ الْبَابِ الْأَصْغَرِ، فَرَأَى رَجُلًا عِنْدَ الْمِئْذَنَةِ الشَّرْقِيَّةِ يَأْكُلُ شَيْئًا، فَأَتَاهُ فَوَقَفَ عَلَيْهِ فَإِذَا هُوَ يَأْكُلُ خُبْزًا وَتُرَابًا، فَقَالَ لَهُ: مَا حَمَلَكَ عَلَى هَذَا؟ قَالَ: الْقُنُوعُ يَا أَمِيرَ الْمُؤْمِنِينَ. فَذَهَبَ إِلَى مَجْلِسِهِ، ثُمَّ اسْتَدْعَى بِهِ، فَقَالَ: إِنْ لَكَ لَشَأْنًا، فَأَخْبِرْنِي بِهِ وَإِلَّا ضَرَبْتُ الَّذِي فِيهِ عَيْنَاكَ. فَقَالَ: نَعَمْ يَا أَمِيرَ الْمُؤْمِنِينَ، كُنْتُ رَجُلًا جَمَّالًا، فَبَيْنَمَا أَنَا أَسِيرُ مِنْ مَرْجِ الصُّفَّرِ قَاصِدًا إِلَى الْكُسْوَةِ إِذْ زَرَتَنِي الْبَوْلُ، فَعَدَلْتُ إِلَى خَرِبَةٍ لِأَبُولَ، فَإِذَا سَرَبٌ فَحَفَرْتُهُ فَإِذَا مَالٌ صَبِيبٌ، فَمَلَأْتُ مِنْهُ غَرَائِرِي، ثُمَّ انْطَلَقْتُ أَقُودُ بِرَوَاحِلِي، وَإِذَا بِمِخْلَاةٍ مَعِي فِيهَا طَعَامٌ فَأَلْقَيْتُهُ مِنْهَا، وَقُلْتُ: إِنِّي سَآتِي الْكُسْوَةَ، وَرَجَعْتُ إِلَى الْخَرِبَةِ، لِأَمْلَأَ تِلْكَ الْمِخْلَاةَ مِنْ ذَلِكَ الْمَالِ، فَلَمْ أَهْتَدِ إِلَى الْمَكَانِ بَعْدَ الْجَهْدِ فِي الطَّلَبِ، فَلَمَّا أَيِسْتُ رَجَعْتُ إِلَى الرَّوَاحِلِ فَلَمْ أَجِدْهَا وَلَمْ أَجِدِ الطَّعَامَ، فَآلَيْتُ عَلَى نَفْسِي أَنِّي لَا آكُلُ إِلَّا خُبْزًا وَتُرَابًا. قَالَ: فَهَلْ لَكَ عِيَالٌ؟ قَالَ: نَعَمْ. فَفَرَضَ لَهُ فِي بَيْتِ الْمَالِ. قَالَ ابْنُ جَابِرٍ: وَبَلَغَنَا أَنَّ تِلْكَ الرَّوَاحِلَ سَارَتْ حَتَّى أَتَتْ بَيْتَ الْمَالِ، فَتَسَلَّمَهَا خَازِنُهُ فَوَضَعَهَا فِي بَيْتِ الْمَالِ. وَقَالَ نُمَيْرُ بْنُ عَبْدِ اللَّهِ السَّمْعَانِيُّ، عَنْ أَبِيهِ، قَالَ: قَالَ الْوَلِيدُ بْنُ عَبْدِ الْمَلِكِ: لَوْلَا أَنَّ اللَّهَ ذَكَرَ قَوْمَ لُوطٍ فِي الْقُرْآنِ مَا ظَنَنْتُ أَنَّ أَحَدًا يَفْعَلُ هَذَا. قَالُوا: وَكَانَ الْوَلِيدُ لَحَّانًا. كَمَا جَاءَ مِنْ غَيْرِ وَجْهٍ أَنَّ الْوَلِيدَ خَطَبَ يَوْمًا، فَقَرَأَ فِي خُطْبَتِهِ: يَا لَيْتَهَا كَانَتِ الْقَاضِيَةَ [ الْحَاقَّةِ: 27 ] فَضَمَّ التَّاءَ مِنْ لَيْتَهَا فَقَالَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ يَا لَيْتَهَا كَانَتْ عَلَيْكَ وَأَرَاحَنَا اللَّهُ مِنْكَ. وَكَانَ يَقُولُ: يَا أَهْلُ الْمَدِينَةِ. وَأَخْرَجَ ابْنُ أَبِي حَاتِمٍ فِي «تَفْسِيرِهِ» عَنْ إِبْرَاهِيمَ أَبِي زُرْعَةَ، أَنَّ الْوَلِيدَ قَالَ لَهُ: أَيُحَاسَبُ الْخَلِيفَةُ؟ قَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ؛ أَأَنْتَ أَكْرَمُ عَلَى اللَّهِ أَمْ دَاوُدُ؟ إِنَّ اللَّهَ جَمَعَ لَهُ النُّبُوَّةَ وَالْخِلَافَةَ، ثُمَّ تَوَعَّدَهُ فِي كِتَابِهِ فَقَالَ: { يَا دَاوُدُ } الْآيَةَ. لَكِنَّهُ أَقَامَ الْجِهَادَ فِي أَيَّامِهِ، وَفُتِحَتْ فِي خِلَافَتِهِ فُتُوحَاتٌ عَظِيمَةٌ، وَكَانَ مَعَ ذَلِكَ يَخْتِنُ الْأَيْتَامَ، وَيُرَتِّبُ لَهُمُ الْمُؤَدِّبِينَ، وَيُرَتِّبُ لِلزَّمْنَى مَنْ يَخْدِمُهُمْ، وَلِلْأَضِرَّاءِ مَنْ يَقُودُهُمْ، وَعَمَّرَ الْمَسْجِدَ النَّبَوِيَّ وَوَسَّعَهُ، وَرَزَقَ الْفُقَهَاءَ وَالْفُقَرَاءَ وَالضُّعَفَاءَ، وَحَرَّمَ عَلَيْهِمْ سُؤَالَ النَّاسِ، وَفَرَضَ لَهُمْ مَا يَكْفِيهِمْ، وَضَبَطَ الْأُمُورَ أَتَمَّ ضَبْطٍ. وَقَالَ عَبْدُ الْمَلِكِ يَوْمًا لِرَجُلٍ مِنْ قُرَيْشٍ: إِنَّكَ لَرَجُلٌ لَوْلَا أَنَّكَ تَلْحَنُ. فَقَالَ: وَهَذَا ابْنُكَ الْوَلِيدُ يَلْحَنُ. فَقَالَ: لَكِنَّ ابْنِي سُلَيْمَانَ لَا يَلْحَنُ. فَقَالَ الرَّجُلُ: وَأَخِي أَبُو فُلَانٍ لَا يَلْحَنُ. قَالَ ابْنُ جَرِيرٍ بسنده عن ابْنَ مُحَمَّدٍ الْمَدَائِنِيَّ قَالَ: كَانَ الْوَلِيدُ بْنُ عَبْدِ الْمَلِكِ عِنْدَ أَهْلِ الشَّامِ أَفْضَلَ خَلَائِفِهِمْ، بَنَى الْمَسَاجِدَ بِدِمَشْقَ، وَوَضَعَ الْمَنَارَ، وَأَعْطَى النَّاسَ وَأَعْطَى الْمَجْذُومِينَ، وَقَالَ لَهُمْ: لَا تَسْأَلُوا النَّاسَ، وَأَعْطَى كُلَّ مُقْعَدٍ خَادِمًا، وَكُلَّ ضَرِيرٍ قَائِدًا، وَفَتَحَ فِي وِلَايَتِهِ فُتُوحَاتٍ كَثِيرَةً عِظَامًا، فَفَتَحَ الْهِنْدَ وَالسِّنْدَ وَالْأَنْدَلُسَ، وَغَيْرَ ذَلِكَ. قَالَ: وَكَانَ مَعَ هَذَا يَمُرُّ بِالْبَقَّالِ فَيَأْخُذُ حُزْمَةَ الْبَقْلِ بِيَدِهِ، وَيَقُولُ: بِكَمْ تَبِيعُ هَذِهِ؟ فَيَقُولُ: بِفَلْسٍ. فَيَقُولُ: زِدْ فِيهَا فَإِنَّكَ تَرْبَحُ. وَذَكَرُوا أَنَّهُ كَانَ يَبَرُّ حَمَلَةَ الْقُرْآنِ وَيُكْرِمُهُمْ، وَيَقْضِي عَنْهُمْ دُيُونَهُمْ. قَالُوا: وَكَانَتْ هِمَّةُ الْوَلِيدِ فِي الْبِنَاءِ وَكَانَ النَّاسُ كَذَلِكَ; يَلْقَى الرَّجُلُ الرَّجُلَ، فَيَقُولُ: مَاذَا بَنَيْتَ ؟ مَاذَا عَمَرْتَ ؟ وَكَانَتْ هِمَّةُ أَخِيهِ سُلَيْمَانَ فِي النِّسَاءِ، فَكَانَ النَّاسُ كَذَلِكَ; يَلْقَى الرَّجُلُ الرَّجُلَ، فَيَقُولُ: كَمْ تَزَوَّجْتَ؟ مَاذَا عِنْدَكَ مِنَ السَّرَارِيِّ؟ وَكَانَتْ هِمَّةُ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ فِي قِرَاءَةِ الْقُرْآنِ، وَالصَّلَاةِ وَالْعِبَادَةِ، فَكَانَ النَّاسُ كَذَلِكَ; يَلْقَى الرَّجُلُ الرَّجُلَ فَيَقُولُ: كَمْ وِرْدُكَ؟ كَمْ تَقْرَأُ كُلَّ يَوْمٍ؟ مَاذَا صَلَّيْتَ الْبَارِحَةَ؟. وَقَالَ الْوَاقِدِيُّ: كَانَ الْوَلِيدُ جَبَّارًا ذَا سَطْوَةٍ شَدِيدَةٍ لَا يَتَوَقَّفُ إِذَا غَضِبَ، لَجُوجًا، كَثِيرَ الْأَكْلِ وَالْجِمَاعِ، مِطْلَاقًا، يُقَالُ: إِنَّهُ تَزَوَّجَ ثَلَاثًا وَسِتِّينَ امْرَأَةً غَيْرَ الْإِمَاءِ. قُلْتُ: وَقَدْ يُرَادُ بِهَذَا الْوَلِيدُ بْنُ يَزِيدَ الْفَاسِقُ لَا الْوَلِيدُ بْنُ عَبْدِ الْمَلِكِ بَانِي الْجَامِعِ. وَاللَّهُ أَعْلَمُ. قُلْتُ: بَنَى الْوَلِيدُ الْجَامِعَ عَلَى الْوَجْهِ الَّذِي ذَكَرْنَا، فَلَمْ يَكُنْ لَهُ فِي الدُّنْيَا نَظِيرٌ، وَبَنَى صَخْرَةَ بَيْتِ الْمَقْدِسِ عَقَدَ عَلَيْهَا الْقُبَّةَ، وَبَنَى مَسْجِدَ النَّبِيِّ ﷺ، وَوَسَّعَهُ، حَتَّى دَخَلَتِ الْحُجْرَةُ الَّتِي فِيهَا الْقَبْرُ فِيهِ، وَلَهُ آثَارٌ حِسَانٌ كَثِيرَةٌ جِدًّا، ثُمَّ كَانَتْ وَفَاتُهُ فِي يَوْمِ السَّبْتِ لِلنِّصْفِ مِنْ جُمَادَى الْآخِرَةِ مِنْ هَذِهِ السَّنَةِ. قَالَ ابْنُ جَرِيرٍ وَهَذَا قَوْلُ جَمِيعِ أَهْلِ السِّيَرِ. وَقَالَ عَمْرُو بْنُ عَلِيٍّ الْفَلَّاسُ وَجَمَاعَةٌ: كَانَتْ وَفَاتُهُ يَوْمَ السَّبْتِ لِلنِّصْفِ مِنْ رَبِيعٍ الْأَوَّلِ مِنْ هَذِهِ السَّنَةِ عَنْ سِتٍّ - وَقِيلَ: ثَلَاثٍ، وَقِيلَ: تِسْعٍ، وَقِيلَ: أَرْبَعٍ - وَأَرْبَعِينَ سَنَةً. وَكَانَتْ وَفَاتُهُ بِدَيْرِ مُرَّانَ، فَحُمِلَ عَلَى أَعْنَاقِ الرِّجَالِ حَتَّى دُفِنَ بِمَقَابِرِ بَابِ الصَّغِيرِ، وَقِيلَ: بِمَقَابِرِ بَابِ الْفَرَادِيسِ. حَكَاهُ ابْنُ عَسَاكِرَ. وَكَانَ الَّذِي صَلَّى عَلَيْهِ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ; لِأَنَّ أَخَاهُ سُلَيْمَانَ كَانَ بِالْقُدْسِ الشَّرِيفِ، وَقِيلَ: صَلَّى عَلَيْهِ ابْنُهُ عَبْدُ الْعَزِيزِ، وَقِيلَ: بَلْ صَلَّى عَلَيْهِ أَخُوهُ سُلَيْمَانُ. وَالصَّحِيحُ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ، وَاللَّهُ أَعْلَمُ. وَهُوَ الَّذِي أَنْزَلَهُ إِلَى قَبْرِهِ، وَقَالَ حِينَ أَنْزَلَهُ: لَتَنْزِلَنَّهُ غَيْرَ مُوَسَّدٍ وَلَا مُمَهَّدٍ، قَدْ خَلَّفْتَ الْأَسْبَابَ، وَفَارَقْتَ الْأَحْبَابَ، وَسَكَنْتَ التُّرَابَ، وَوَاجَهْتَ الْحِسَابَ، فَقِيرًا إِلَى مَا تُقْدِمُ عَلَيْهِ، غَنِيًّا عَمَّا تُخَلِّفُ. وَجَاءَ مِنْ غَيْرِ وَجْهٍ، عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ، أَنَّهُ أَخْبَرَ أَنَّهُ لَمَّا وَضَعَ الْوَلِيدَ فِي لَحْدِهِ ارْتَكَضَ فِي أَكْفَانِهِ، وَجُمِعَتْ رِجْلَاهُ إِلَى عُنُقِهِ. وَكَانَتْ خِلَافَتُهُ تِسْعَ سِنِينَ وَثَمَانِيَةَ أَشْهُرٍ عَلَى الْمَشْهُورِ، وَاللَّهُ أَعْلَمُ. قَالَ الذَّهَبِيُّ: (عَاشَ الْجِهَادُ فِي أَيَّامِهِ، وَفُتِحَتْ فِيهَا الْفُتُوحَاتُ الْعَظِيمَةُ كَأَيَّامِ عُمَرَ بْنِ الْخَطَّابِ). أولاد الوليد بن عبد الملك قَالَ الْمَدَائِنِيُّ: وَكَانَ لَهُ مِنَ الْوَلَ?ِ تِسْعَةَ عَشَرَ وَلَدًا ذَكَرًا; وَهُمْ عَبْدُ الْعَزِيزِ، وَمُحَمَّدٌ، وَالْعَبَّاسُ، وَإِبْرَاهِيمُ، وَتَمَّامٌ، وَخَالِدٌ، وَعَبْدُ الرَّحْمَنِ، وَمُبَشِّرٌ، وَمَسْرُورٌ، وَأَبُو عُبَيْدَةَ، وَصَدَقَةُ، وَمَنْصُورٌ، وَمَرْوَانُ، وَعَنْبَسَةُ، وَعُمَرُ، وَرَوْحٌ، وَبِشْرٌ، وَيَزِيدُ، وَيَحْيَى، فَأُمُّ عَبْدِ الْعَزِيزِ وَمُحَمَّدٍ; أُمُّ الْبَنِينَ بِنْتُ عَمِّهِ عَبْدِ الْعَزِيزِ بْنِ مَرْوَانَ، وَأُمُّ أَبِي عُبَيْدَةَ فَزَارِيَّةٌ، وَسَائِرُهُمْ مِنْ أُمَّهَاتِ أَوْلَادٍ شَتَّى. رثاء جرير للوليد بن عبد الملك قَالَ الْمَدَائِنِيُّ: وَقَدْ رَثَاهُ جَرِيرٌ فَقَالَ: يَا عَيْنُ جُودِي بِدَمْعٍ هَاجَهُ الذِّكَرُ فَمَا لِدَمْعِكِ بَعْدَ الْيَوْمِ مُدَّخَرُ إِنَّ الْخَلِيفَةَ قَدْ وَارَتْ شَمَائِلَهُ غَبْرَاءُ مُلْحَدَةٌ فِي جَوْلِهَا زَوَرُ أَضْحَى بَنُوهُ وَقَدْ جَلَّتْ مُصِيبَتُهُمْ مِثْلَ النُّجُومِ هَوَى مِنْ بَيْنِهَا الْقَمَرُ كَانُوا جَمِيعًا فَلَمْ يَدْفَعْ مَنِيَّتَهُ عَبْدُ الْعَزِيزِ وَلَا رَوْحٌ وَلَا عُمْرَ
✧ The biography of al-Walīd b. ʿAbd al-Malik, the builder of the mosque of Damascus, and the account of his death in this year He is al-Walīd b. ʿAbd al-Malik b. Marwān b. al-Ḥakam b. Abī al-ʿĀṣ b. Umayya b. ʿAbd Shams b. ʿAbd Manāf, Abū al-ʿAbbās al-Umawī. Allegiance was sworn to him for the caliphate after his father, by a covenant from him, in Shawwāl of the year eighty-six, and he was his eldest son and his heir after him. His mother was Wallāda bt. al-ʿAbbās b. Juzayy b. al-Ḥārith b. Zuhayr al-ʿAbsī. He was born in the year fifty, and his parents indulged him, so he grew up without discipline. He did not speak Arabic well. He was tall and dark-skinned, with traces of smallpox, snub-nosed with a dripping nose. When he walked, he swayed in his gait, that is, he strutted, and he was handsome. It was said: rather, he was ugly, with white hair at the front of his beard. He saw Sahl b. Saʿd and heard Anas b. Mālik; when he came to him, he asked him what he had heard about the signs of the Hour. He also heard Saʿīd b. al-Musayyib, and he related from al-Zuhrī and others. It has been related that ʿAbd al-Malik intended to designate him but then hesitated because he did not speak Arabic well. So al-Walīd gathered a group of grammarians at his place, and they stayed for a year, or it was said, six months. He came out on the day he emerged more ignorant than he had been. ʿAbd al-Malik said: "He has exerted himself, and the excuse has been made." It was said: His father ʿAbd al-Malik gave him instructions at his death, saying to him: "I will surely not find you, when I die, sitting and wringing your eyes, wailing like a slave girl. Rather, gird yourself, wrap your lower garment, lower me into my grave, leave me to my affair, and summon the people to the oath of allegiance. Whoever nods his head thus, then say with your sword thus." Al-Layth said: In the year eighty-seven, al-Walīd raided the land of the Romans, and in that year he also led the people in the ḥajj. Others said: He raided in the year before it, and in the year after it, the land of Malaṭya and elsewhere. The inscription on his seal was: "I believe in God with sincerity." It was said: His inscription was: "O Walīd, you are mortal." It is said that the last words he spoke were: "Glory be to God, praise be to God, there is no god but God." Ibrāhīm b. Abī ʿAbla said: Al-Walīd b. ʿAbd al-Malik said to me one day: "In how many days do you complete the Qurʾān?" I said: "In such and such." He said: "The Commander of the Faithful, despite his occupations, completes it every three days." It was said: every seven days. He said: "He used to read seventeen completions in the month of Ramaḍān." Ibrāhīm, may God have mercy on him, said: "Al-Walīd! Where is his like? He built the mosque of Damascus, and he used to give me silver bowls, which I distributed to the Qurʾān reciters of Jerusalem." Some reports about al-Walīd b. ʿAbd al-Malik. Ibn ʿAsākir related with a chain whose men are all trustworthy, from ʿAbd al-Raḥmān b. Yazīd b. Jābir, from his father, who said: Al-Walīd came out one day from the Lesser Gate and saw a man by the eastern minaret eating something. He went to him and stood over him, and behold, he was eating bread and earth. He said to him: "What made you do this?" He said: "Contentment, O Commander of the Faithful." He went to his assembly, then summoned him and said: "You have some matter; tell me about it, or I will strike what contains your eyes." He said: "Yes, O Commander of the Faithful. I was a camel driver. While I was traveling from Marj al-Ṣuffar heading to al-Kiswa, I needed to urinate, so I turned aside to a ruin to urinate. There I found a burrow, so I dug it, and behold, abundant money. I filled my sacks from it, then went off leading my camels. I had a nosebag with me containing food, so I emptied it and said: 'I will come to al-Kiswa and return to the ruin to fill that nosebag with that money.' But I could not find the place again despite great effort. When I despaired, I returned to the camels, but I did not find them, nor the food. So I swore to myself that I would eat nothing but bread and earth." He said: "Do you have a family?" He said: "Yes." So he assigned him a stipend from the treasury. Ibn Jābir said: We were told that those camels went on until they came to the treasury, and his treasurer received them and placed them in the treasury. Numayr b. ʿAbd Allāh al-Samʿānī, from his father, said: Al-Walīd b. ʿAbd al-Malik said: "Had God not mentioned the people of Lot in the Qurʾān, I would not have thought that anyone would do this." They said: Al-Walīd made grammatical errors. As has been reported from more than one source, al-Walīd once gave a sermon and recited in his sermon: "Yā laytahā kānat al-qāḍiyah" (Q 69:27), but he put a ḍammah on the tāʾ of laytahā. ʿUmar b. ʿAbd al-ʿAzīz said: "Would that it had come upon you, and God had relieved us of you." He used to say: "Yā ahlu al-Madīnah." Ibn Abī Ḥātim reported in his Tafsīr from Ibrāhīm Abū Zurʿa that al-Walīd said to him: "Will the caliph be called to account?" He said: "O Commander of the Faithful, are you nobler before God than David? God combined prophethood and caliphate for him, then threatened him in His Book, saying: 'O David' (to the end of the verse)." Nevertheless, he carried out jihād during his days, and great conquests were achieved in his caliphate. Along with that, he circumcised orphans, appointed tutors for them, appointed servants for the chronically ill, and guides for the blind. He built and expanded the Prophet's Mosque, provided for jurists, the poor, and the weak, forbade them from begging, and assigned them what sufficed them. He managed affairs with the utmost precision. ʿAbd al-Malik once said to a man of Quraysh: "You are a man, were it not that you make grammatical errors." He said: "And this son of yours, al-Walīd, makes grammatical errors." He said: "But my son Sulaymān does not." The man said: "And my brother Abū Fulān does not." Ibn Jarīr said with his chain from Ibn Muḥammad al-Madāʾinī: Al-Walīd b. ʿAbd al-Malik was considered by the people of Syria the best of their caliphs. He built mosques in Damascus, erected minarets, gave to the people, and gave to lepers, saying to them: "Do not beg from people." He gave every cripple a servant and every blind person a guide. During his reign many great conquests were achieved: India, Sind, al-Andalus, and others. He said: Along with this, he would pass by a greengrocer, take a bundle of vegetables in his hand, and say: "For how much do you sell this?" He would say: "For a fils." He would say: "Increase its price, for you will profit." They mentioned that he was kind to those who carried the Qurʾān, honored them, and paid their debts. They said: Al-Walīd's concern was building, and the people were likewise; a man would meet a man and say: "What have you built? What have you constructed?" His brother Sulaymān's concern was women, and the people were likewise; a man would meet a man and say: "How many times have you married? How many concubines do you have?" ʿUmar b. ʿAbd al-ʿAzīz's concern was reading the Qurʾān, prayer, and worship, and the people were likewise; a man would meet a man and say: "How much of your daily portion do you read? How much do you recite each day? What did you pray last night?" Al-Wāqidī said: Al-Walīd was a tyrant with severe power, who did not hesitate when angered, obstinate, a great eater and womanizer, and divorced often. It is said that he married sixty-three women, not counting female slaves. I say: This may refer to al-Walīd b. Yazīd the dissolute, not al-Walīd b. ʿAbd al-Malik, the builder of the mosque. And God knows best. I say: Al-Walīd built the mosque in the manner we have described, and it had no equal in the world. He built the Dome of the Rock in Jerusalem, erecting the dome over it. He built and expanded the Mosque of the Prophet ﷺ, until the chamber containing the grave was included in it. He has many excellent monuments. Then his death occurred on Saturday, the middle of Jumādā al-Ākhira of this year. Ibn Jarīr said: This is the statement of all the historians. ʿAmr b. ʿAlī al-Fallās and a group said: His death was on Saturday, the middle of Rabīʿ al-Awwal of this year, at the age of forty-six, or it was said forty-three, or forty-nine, or forty-four. His death was at Dayr Murrān, and he was carried on the shoulders of men until he was buried in the cemetery of Bāb al-Ṣaghīr, or it was said, in the cemetery of Bāb al-Farādīs. This is what Ibn ʿAsākir reported. The one who prayed over him was ʿUmar b. ʿAbd al-ʿAzīz, because his brother Sulaymān was in Jerusalem. It was said: His son ʿAbd al-ʿAzīz prayed over him. It was said: Rather, his brother Sulaymān prayed over him. The correct view is ʿUmar b. ʿAbd al-ʿAzīz, and God knows best. It was he who lowered him into his grave, and when he lowered him he said: "You will surely descend into it unbedded and unpillowed. You have left behind the ties, parted from loved ones, dwelled in the dust, and faced the reckoning, poor in what you go to, rich in what you leave behind." It has been reported from more than one source, from ʿUmar b. ʿAbd al-ʿAzīz, that he reported that when al-Walīd was placed in his niche, he thrashed in his shrouds, and his legs were drawn up to his neck. His caliphate lasted nine years and eight months, according to the well-known view, and God knows best. Al-Dhahabī said: "Jihād flourished during his days, and great conquests were achieved, as in the days of ʿUmar b. al-Khaṭṭāb." The children of al-Walīd b. ʿAbd al-Malik. Al-Madāʾinī said: He had nineteen sons: ʿAbd al-ʿAzīz, Muḥammad, al-ʿAbbās, Ibrāhīm, Tammām, Khālid, ʿAbd al-Raḥmān, Mubashshir, Masrūr, Abū ʿUbayda, Ṣadaqa, Manṣūr, Marwān, ʿAnbasa, ʿUmar, Rawḥ, Bishr, Yazīd, and Yaḥyā. The mother of ʿAbd al-ʿAzīz and Muḥammad was Umm al-Banīn bt. his paternal uncle ʿAbd al-ʿAzīz b. Marwān. The mother of Abū ʿUbayda was a Fazārī woman, and the rest were from various slave mothers. Jarīr's elegy for al-Walīd b. ʿAbd al-Malik. Al-Madāʾinī said: Jarīr elegized him, saying: O eye, shed tears stirred by remembrance; no tears are stored for you after today. The caliph's noble qualities are now wrapped in a dusty, curved grave. His sons have become, their loss made manifest, like stars from which the moon has fallen. They were together, but his death was not warded off by ʿAbd al-ʿAzīz, nor Rawḥ, nor ʿUmar.
Tarikh (al-Tabari) 2408No grade recorded
خِلَافَةِ سُلَيْمَانَ بْنِ عَبْدِ الْمَلِكِ وَبَيْعَتِهِ بُويِعَ لَهُ بِالْخِلَافَةِ بَعْدَ مَوْتِ أَخِيهِ الْوَلِيدِ يَوْمَ مَاتَ، وَكَانَ يَوْمَ السَّبْتِ لِلنِّصْفِ مِنْ جُمَادَى الْآخِرَةِ سَنَةَ سِتٍّ وَتِسْعِينَ، وَكَانَ سُلَيْمَانُ بِالرَّمْلَةِ، وَكَانَ وَلِيُّ الْعَهْدِ مِنْ بَعْدِ أَخِيهِ عَنْ وَصِيَّةِ أَبِيهِمَا عَبْدِ الْمَلِكِ. وَقَدْ كَانَ الْوَلِيدُ قَدْ عَزَمَ قَبْلَ مَوْتِهِ عَلَى خَلْعِ أَخِيهِ سُلَيْمَانَ، وَأَنْ يَجْعَلَ وِلَايَةَ الْعَهْدِ مِنْ بَعْدِهِ لِوَلَدِهِ عَبْدِ الْعَزِيزِ بْنِ الْوَلِيدِ، وَقَدْ كَانَ الْحَجَّاجُ طَاوَعَهُ عَلَى ذَلِكَ، وَكَذَلِكَ قُتَيْبَةُ بْنُ مُسْلِمٍ، وَجَمَاعَةٌ مِنْ أَهْلِ الشَّامِ وَقَدْ أَنْشَدَ فِي ذَلِكَ جَرِيرٌ وَغَيْرُهُ مِنَ الشُّعَرَاءِ قَصَائِدَ فَلَمْ يَنْتَظِمْ ذَلِكَ لَهُ حَتَّى مَاتَ، وَانْعَقَدَتِ الْبَيْعَةُ إِلَى سُلَيْمَانَ، فَخَافَهُ قُتَيْبَةُ بْنُ مُسْلِمٍ وَعَزَمَ عَلَى أَنْ لَا يُبَايِعَهُ، فَعَزَلَهُ سُلَيْمَانُ، وَوَلَّى عَلَى إِمْرَةِ الْعِرَاقِ ثُمَّ خُرَاسَانَ يَزِيدَ بْنَ الْمُهَلَّبِ; فَأَعَادَهُ إِلَى إِمْرَتِهَا بَعْدَ عَشْرِ سِنِينَ، وَأَمَرَهُ بِمُعَاقَبَةِ آلِ الْحَجَّاجِ بْنِ يُوسُفَ، وَكَانَ الْحَجَّاجُ هُوَ الَّذِي عَزَلَ يَزِيدَ عَنْ خُرَاسَانَ. وَلِسَبْعٍ بَقِينَ مِنْ رَمَضَانَ مِنْ هَذِهِ السَّنَةِ عَزَلَ سُلَيْمَانُ عَنْ إِمْرَةِ الْمَدِينَةِ عُثْمَانَ بْنَ حَيَّانَ، وَوَلَّى عَلَيْهَا أَبَا بَكْرِ بْنَ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَزْمٍ، وَكَانَ أَحَدَ الْعُلَمَاءِ. وَقَدْ كَانَ قُتَيْبَةُ بْنُ مُسْلِمٍ حِينَ بَلَغَهُ وِلَايَةُ سُلَيْمَانَ الْخِلَافَةَ كَتَبَ إِلَيْهِ كِتَابًا يُعَزِّيهِ فِي أَخِيهِ، وَيُهَنِّئُهُ بِوِلَايَتِهِ، وَيَذْكُرُ فِيهِ بَلَاءَهُ وَعَنَاءَهُ وَقِتَالَهُ وَهَيْبَتَهُ فِي صُدُورِ الْأَعْدَاءِ، وَمَا فَتَحَ اللَّهُ مِنَ الْبِلَادِ وَالْمُدُنِ وَالْأَقَالِيمِ الْكِبَارِ عَلَى يَدَيْهِ، وَأَنَّهُ لَهُ عَلَى مِثْلِ مَا كَانَ لِلْوَلِيدِ مِنْ قَبْلِهِ مِنَ الطَّاعَةِ وَالنَّصِيحَةِ، إِنْ لَمْ يَعْزِلْهُ عَنْ خُرَاسَانَ وَنَالَ فِي هَذَا الْكِتَابِ مِنْ يَزِيدَ بْنِ الْمُهَلَّبِ، ثُمَّ كَتَبَ كِتَابًا ثَانِيًا يَذْكُرُ فِيهِ مَا فَعَلَ مِنَ الْقِتَالِ وَالْفُتُوحَاتِ وَهَيْبَتَهُ فِي صُدُورِ الْمُلُوكِ وَالْأَعَاجِمِ، وَيَذُمُّ يَزِيدَ بْنَ الْمُهَلَّبِ أَيْضًا، وَيُقْسِمُ فِيهِ لَئِنْ عَزَلَهُ وَوَلَّى يَزِيدَ لَيَخْلَعَنَّ سُلَيْمَانَ عَنِ الْخِلَافَةِ، وَكَتَبَ كِتَابًا ثَالِثًا فِيهِ خَلْعُ سُلَيْمَانَ بِالْكُلِّيَّةِ، وَبَعَثَ بِهَا مَعَ الْبَرِيدِ، وَقَالَ لَهُ: ادْفَعْ إِلَيْهِ الْكِتَابَ الْأَوَّلَ فَإِنْ قَرَأَهُ وَدَفَعَهُ إِلَى يَزِيدَ بْنِ الْمُهَلَّبِ فَادْفَعْ إِلَيْهِ الثَّانِيَ، فَإِنْ قَرَأَهُ وَدَفَعَهُ إِلَى يَزِيدَ، فَادْفَعْ إِلَيْهِ الثَّالِثَ، فَلَمَّا قَرَأَ سُلَيْمَانُ الْكِتَابَ الْأَوَّلَ وَاتَّفَقَ حُضُورُ يَزِيدَ عِنْدَ سُلَيْمَانَ دَفَعَهُ إِلَى يَزِيدَ، فَقَرَأَهُ، فَنَاوَلَهُ الْبَرِيدُ الْكِتَابَ الثَّانِيَ، فَقَرَأَهُ وَدَفَعَهُ إِلَى يَزِيدَ، فَنَاوَلَهُ الْبَرِيدُ الْكِتَابَ الثَّالِثَ فَقَرَأَهُ فَإِذَا فِيهِ التَّصْرِيحُ بِعَزْلِهِ وَخَلْعِهِ، فَتَغَيَّرَ وَجْهُهُ ثُمَّ خَتَمَهُ وَأَمْسَكَهُ بِيَدِهِ وَلَمْ يَدْفَعْهُ إِلَى يَزِيدَ، وَأَمَرَ بِإِنْزَالِ الْبَرِيدِ فِي دَارِ الضِّيَافَةِ، فَلَمَّا كَانَ مِنَ اللَّيْلِ بَعَثَ إِلَى الْبَرِيدِ فَأَحْضَرَهُ، وَدَفَعَ إِلَيْهِ ذَهَبًا وَكِتَابًا فِيهِ وِلَايَةُ قُتَيْبَةَ عَلَى خُرَاسَانَ، وَأَرْسَلَ مَعَ ذَلِكَ الْبَرِيدِ بَرِيدًا آخَرَ مِنْ جِهَتِهِ لِيُقَرِّرَهُ عَلَيْهَا، فَلَمَّا وَصَلَا بِلَادَ خُرَاسَانَ بَلَغَهُمَا أَنَّ قُتَيْبَةَ قَدْ خَلَعَ الْخَلِيفَةَ، فَدَفَعَ بَرِيدُ سُلَيْمَانَ الْكِتَابَ الَّذِي مَعَهُ إِلَى بَرِيدِ قُتَيْبَةَ، ثُمَّ بَلَغَهُمَا مَقْتَلُ قُتَيْبَةَ قَبْلَ أَنْ يَرْجِعَ بَرِيدُ سُلَيْمَانَ. وَجاء سليمان إِلَى دِمَشْقَ، فَوَرَدَ عَلَى فَاقَةٍ مِنَ النَّاسِ إِلَيْهِ لِمَا كَانُوا فِيهِ مِنْ جَوْرِ الْوَلِيدِ وَعَسْفِهِ، فَأَحْسَنَ السِّيرَةَ، وَرَدَّ الْمَظَالِمَ، وَفَكَّ الْأَسْرَى، وَأَطْلَقَ أَهْلَ السُّجُونِ، وَاتَّخَذَ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ وَزِيرًا، ثُمَّ عَهِدَ إِلَيْهِ. وَكَانَ طَوِيلًا أَسَمَرًا أَعْرَجَ أَكُولًا، نَشَأَ بِالْبَادِيَةِ عِنْدَ أَخْوَالِهِ، فَلَمَّا قَدِمَ صَعِدَ الْمِنْبَرَ، فَخَنَقَتْهُ الْعَبْرَةُ، ثُمَّ قَالَ: رَكْبٌ تَخِبُّ بِهِ الْمُطِيُّ فَغَافِلٌ عَنْ سَيْرِهِ وَمُشَمِّرٌ لَمْ يَغْفُلْ لَا بُدَّ أَنْ يَرِدَ الْمُقَصِّرُ وَالَّذِي حُبُّ النَّجَاءِ مَحَلَّهُ لَمْ تَحْلُلْ يَا أَيُّهَا النَّاسُ، رَحِمَ اللَّهُ مَنْ ذُكِّرَ فَاذَّكَرَ، فَإِنَّ الْعِظَةَ تَجْلُو الْعَمَى، إِنَّكُمْ أَوْطَنْتُمْ أَنْفُسَكُمْ دَارَ الرِّحْلَةِ، وَاطْمَأْنَنْتُمْ إِلَى دَارِ الْغُرُورِ فَأَلْهَاكُمُ الْأَمَلُ وَغَرَّتْكُمُ الْأَمَانِيُّ، فَأَنْتُمْ سَفْرٌ وَإِنْ أَقَمْتُمْ، وَمُرْتَحِلُونَ وَإِنْ وُطِّنْتُمْ، لَا تَشْتَكِي مَطَايَاكُمْ أَلَمَ الْكَلَالِ، وَلَا يُتْعِبُهَا دَأْبُ السَّيْرِ، لَيْلٌ يُدْلِجُ بِكُمْ وَأَنْتُمْ نَائِمُونَ، وَنَهَارٌ يَجِدُّ بِكُمْ وَأَنْتُمْ غَافِلُونَ، لَكُمْ فِي كُلِّ يَوْمٍ مُشَيَّعٌ لَا يَسْتَقْبِلُ، وَمُوَدَّعٌ لَا يَؤُوبُ. أَوَلَا تَرَوْنَ - رَحِمَكُمُ اللَّهُ - إِلَى مَا أَنْتُمْ فِيهِ مُنَافِسُونَ، وَعَلَيْهِ مُوَاظِبُونَ، وَلَهُ مُؤْثِرُونَ، مِنْ كَثِيرٍ يَفْنَى، وَجَدِيدٍ يَبْلَى، كَيْفَ أُخِذَ بِهِ الْمُخَلِّفُونَ لَهُ، وَحُوسِبُوا عَلَيْهِ دُونَ الْمُتَنَعِّمِ بِهِ، فَأَصْبَحَ كُلٌّ مِنْهُمْ رَهْنًا بِمَا كَسَبَتْ يَدَاهُ. وَمَا اللَّهُ بِظَلَّامٍ لِلْعَبِيدِ. فَيَا أَيُّهَا اللَّبِيبُ الْمُسْتَبْصِرُ فِيهِمْ تَذْهَبُ أَيَّامُكَ ضَيَاعًا؟ وَعَمَّا قَلِيلٍ يَقَعُ مَحْذُورُكَ، وَيَنْزِلُ بِكَ مَا اطَّرَحَتْهُ وَرَاءَ ظَهْرِكَ، فَأَسْلَمَكَ عَشِيرُكَ، وَفَرَّ مِنْكَ قَرِيبُكَ، فَنُبِذْتَ بِالْعَرَاءِ، وَانْفَضَّتْ عَنْكَ الدُّنْيَا. فَامْهَدْ لِنَفْسِكَ أَيُّهَا الْمَغْرُورُ، وَاعْمَلْ قَبْلَ رُكُوبِ الْمَضِيقِ وَسَدِّ الطَّرِيقِ، فَكَأَنِّي بِكَ قَدْ أُدْرِجْتَ فِي أَطْمَارِكَ، وَأُودِعْتَ مَلْحَدَكَ، وَتَصَدَّعَ عَنْكَ أَقْرَبُوكَ، وَاقْتَسَمَ مَالَكَ بَنُوكَ، وَرَجَعَ الْقَوْمُ يَرْعَوْنَ فِي زَهَرَاتِ مَوْبِقِ دُنْيَاكَ الَّتِي كَدَحْتَ لَهَا وَارْتَحَلَتْ عَنْهَا، فَأَنْتَ كَمَا قَالَ الشَّاعِرُ: سَتَرْحَلُ عَنْ دُنْيَا قَلِيلٌ بَقَاؤُهَا عَلَيْكَ، وَإِنْ تَبْقَى فَإِنَّكَ فَانٍ إِنَّ لِلَّهِ عِبَادًا فَرُّوا مِنْهُ إِلَيْهِ فَجَالَتْ فِكْرَتُهُمْ فِي مَلَكُوتِ الْعَظَمَةِ، فَعَزَفَتْ عَنِ الدُّنْيَا نُفُوسُهُمْ. أَيُّهَا النَّاسُ، أَيْنَ الْوَلِيدُ وَأَبُو الْوَلِيدِ وَجَدُّ الْوَلِيدِ خُلَفَاءُ اللَّهِ، وَأُمَرَاءُ الْمُؤْمِنِينَ، وَسَاسَةُ الرَّعِيَّةِ؟ أَسْمَعَهُمُ الدَّاعِي، وَقَبَضَ الْعَارِيَةَ مُعِيرُهَا، فَاضْمَحَلَّ مَا كَانَ كَأَنْ لَمْ يَكُنْ، وَأَتَى مَا كَأَنَّهُ لَمْ يَزُلْ، وَبَلَغُوا الْأَمَدَ، وَانْقَضَتْ بِهِمُ الْمُدَّةُ، وَرَفَضَتْهُمُ الْأَيَّامُ وَشَمَّرَتْهُمُ الْحَادِثَاتُ، فَسُلِبُوا عَنِ السَّلْطَنَةِ، وَنَفَضُوا لَدَّةَ الْمُلْكِ، وَذَهَبَ عَنْهُمْ طِيبُ الْحَيَاةِ، فَارَقُوا وَاللَّهِ الْقُصُورَ وَسَكَنُوا الْقُبُورَ، وَاسْتَبْدَلُوا بِلِينَةِ الْوِطَاءِ خُشُونَةَ الثَّرَى، فَهُمْ رَهَائِنُ التُّرَابِ إِلَى يَوْمِ الْحِسَابِ. فَرَحِمَ اللَّهُ عَبْدًا مَهَّدَ لِنَفْسِهِ، وَاجْتَهَدَ لِدِينِهِ، وَأَخَذَ بِحَظِّهِ، وَعَمِلَ فِي حَيَاتِهِ، وَسَعَى لِصَلَاحِهِ، وَعَمِلَ لِيَوْمٍ ( تَجِدُ كُلُّ نَفْسٍ مَا عَمِلَتْ مِنْ خَيْرٍ مُحْضَرًا وَمَا عَمِلَتْ مِنْ سُوءٍ تَوَدُّ لَوْ أَنَّ بَيْنَهَا وَبَيْنَهُ أَمَدًا بَعِيدًا وَيُحَذِّرُكُمُ اللَّهُ نَفْسَهُ أَيُّهَا النَّاسُ، إِنَّ اللَّهَ عَزَّ وَجَلَّ جَعَلَ الْمَوْتَ حَتْمًا سَبَقَ بِهِ حُكْمُهُ، وَنَفَذَ بِهِ قَدَرُهُ، لِئَلَّا يَطْمَعُ أَحَدٌ فِي الْخُلُودِ، وَلَا يُطْغِي الْمُعَمَّرَ عُمْرُهُ، وَلِيَعْلَمَ الْمُخَلَّفُ بَعْدَ الْمُقَدَّمِ أَنَّهُ غَيْرُ مُخَلَّدٍ. وَقَدْ جَعَلَ اللَّهُ الدُّنْيَا دَارًا لَا تَقُومُ إِلَّا بِأَئِمَّةِ الْعَدْلِ، وَدُعَاةِ الْحَقِّ، وَإِنَّ لِلَّهِ عِبَادًا يُمَلِّكُهُمْ أَرْضَهُ، وَيَسُوسُ بِهِمْ عِبَادَهُ، وَيُقِيمُ بِهِمْ حُدُودَهُ، وَيَجْعَلُهُمْ رُعَاةَ عِبَادِهِ، وَقَدْ أَصْبَحْتُ فِي هَذَا الْمَقَامِ الَّذِي أَنَا بِهِ غَيْرُ رَاغِبٍ فِيهِ، وَلَا مُنَافِسٍ عَلَيْهِ، وَلَكِنَّهَا إِحْدَى الرِّبَقِ أَعْلَقَهَا الْوَاهِقُ مَسَاغَ الْمُزْدَرَدِ وَمَخْرَجَ النَّفَسِ، وَلَوْلَا أَنَّ الْخِلَافَةَ تُحْفَةٌ مِنَ اللَّهِ كُفْرٌ بِاللَّهِ [خُلْفُهَا] لَتَمَنَّيْتُ أَنِّي كَأَحَدِ الْمُسْلِمِينَ يُضْرَبُ لِي بِسَهْمِي. فَعَلَى رِسْلِكُمْ بَنِي الْوَلِيدِ، فَإِنِّي شِبْلُ عَبْدِ الْمَلِكِ، وَنَابُ مَرْوَانَ، لَا تُظْلِعُنِي حَمْلُ النَّائِبَةِ، وَلَا يُفْزِعُنِي صَرِيفُ الْأَجْفَرِ. وَقَدْ وَلِيتُ مِنْ أَمْرِكُمْ مَا كُنْتُ لَهُ مَكْفِيًّا، وَأَصْبَحْتُ خَلِيفَةً وَأَمِيرًا، وَمَا هُوَ إِلَّا الْعَدْلُ أَوِ النَّارُ، وَلِيَجِدَنِي الْمُمَارِسُ لِي أَخْشَنَ مِنْ مُضَرَّسٍ الْكَذَّابِ، فَمَنْ سَلَكَ الْمَحَجَّةَ حَذَى نَعْلَ السَّلَامَةِ، وَمَنْ عَدَلَ عَنِ الطَّرِيقِ وَقَعَ فِي وَادِي الْهَلَكَةِ وَالضَّلَالَةِ. أَلَا فَإِنَّ اللَّهَ سَائِلٌ كُلًّا عَنْ كُلٍّ، فَمَنْ صَحَّتْ نِيَّتُهُ وَلَزِمَ طَاعَتَهُ كَانَ اللَّهُ لَهُ بِصِرَاطِ التَّوْفِيقِ، وَبِرَصْدِ الْمَعُونَةِ، وَكُتَبَ لَهُ بِسَبِيلِ الشُّكْرِ وَالْمُكَافَأَةِ، فَاقْبَلُوا الْعَافِيَةَ فَقَدْ رُزِقْتُمُوهَا، وَالْزَمُوا السَّلَامَةَ فَقَدْ وَجَدْتُمُوهَا، فَمَنْ سَلِمْنَا مِنْهُ سَلِمَ مِنَّا، وَمَنْ تَارَكَنَا تَارَكْنَاهُ، وَمَنْ نَازَعْنَا نَازَعْنَاهُ. فَارْغَبُوا إِلَى اللَّهِ فِي صَلَاحِ نِيَّاتِكُمْ وَقَبُولِ أَعْمَالِكُمْ، وَطَاعَةِ سُلْطَانِكُمْ، فَإِنِّي وَاللَّهِ غَيْرُ مُبْطِلٍ حَدًّا، وَلَا تَارِكٍ لَهُ حَقًّا حَتَّى أَنْكُثَهَا عُثْمَانِيَّةً عُمَرِيَّةً، وَقَدْ عَزَلْتُ كُلَّ أَمِيرٍ كَرِهَتْهُ رَعِيَّتُهُ، وَوَلَّيْتُ أَهْلَ كُلِّ بَلَدٍ مَنْ أَجْمَعَ عَلَيْهِ خِيَارُهُمْ وَاتَّفَقَتْ عَلَيْهِ كَلِمَتُهُمْ، وَقَدْ جَعَلْتُ الْغَزْوَ أَرْبَعَةَ أَشْهُرٍ، وَفَرَضْتُ لِذُرِّيَّةِ الْغَازِينَ سَهْمَ الْمُقِيمِينَ، وَأَمَرْتُ بِقِسْمَةِ صَدَقَةِ كُلِّ مِصْرَ فِي أَهْلِهِ إِلَّا سَهْمَ الْعَامِلِ عَلَيْهَا، وَفِي سَبِيلِ اللَّهِ، وَابْنِ السَّبِيلِ، فَإِنَّ ذَلِكَ لِي وَأَنَا أَوْلَى بِالنَّظَرِ فِيهِ، فَرَحِمَ اللَّهُ امْرَأً عَرَفَ مِنَّا سَهْوَ الْمَغْفَلِ عَنْ مَفْرُوضِ حَقٍّ أَوْ وَاجِبٍ فَأَعَانَ بِرَأْيٍ، وَأَنَا أَسْأَلُ اللَّهَ الْعَوْنَ عَلَى صَلَاحِكُمْ فَإِنَّهُ مُجِيبُ السَّائِلِينَ، جَعَلَنَا اللَّهُ وَإِيَّاكُمْ مِمَّنْ يَنْتَفِعُ بِمَوْعِظَتِهِ، وَيُوفِي بِعَهْدِهِ فَإِنَّهُ سَمِيعُ الدُّعَاءِ، وَأَسْتَغْفِرُ اللَّهُ لِي وَلَكُمْ. ذِكْرُ طَرَفٍ مِنْ أَخْبَارِهِ وَسِيرَتِهِ عَنْ سُلَيْمَانَ بْنِ عَبْدِ اللَّهِ، عَنْ أَبِيهِ عَبْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ بْنِ الْحَارِثِ، قَالَ: كَانَ سُلَيْمَانُ بْنُ عَبْدِ الْمَلِكِ أَكُولًا، وَكَانَتْ بَيْنَهُ وَبَيْنَ عَبْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ وَصُلَةٌ. قَالَ: قَالَ لَنَا سُلَيْمَانُ يَوْمًا: إِنِّي قَدْ أَمَرْتُ قَيِّمَ بُسْتَانٍ لِي أَنْ يَحْبِسَ عَلَيَّ الْفَاكِهَةَ وَلَا يَجْنِيَ مِنْهَا شَيْئًا حَتَّى يُدْرِكَ، فَاغْدُوَا عَلَيَّ مَعَ الْفَجْرِ - يَقُولُ لِأَصْحَابِهِ الَّذِينَ كَانَ يَأْنَسُ بِهِمْ - لِنَأْكُلَ الْفَاكِهَةَ فِي بَرْدِ النَّهَارِ. فَغَدَوْنَا فِي ذَلِكَ الْوَقْتِ، وَصَلَّى الصُّبْحَ وَصَلَّيْنَا، فَدَخَلْنَا مَعَهُ فَإِذَا الْفَاكِهَةُ مُتَهَدِّلَةٌ عَلَى أَغْصَانِهَا، وَإِذَا كُلُّ فَاكِهَةٍ مُخْتَارَةٍ قَدْ أَدْرَكَتْ كُلُّهَا، فَقَالَ: كُلُوا. ثُمَّ أَقْبَلَ عَلَيْهَا وَأَكَلْنَا بِمِقْدَارِ الطَّاقَةِ، وَأَقْبَلْنَا نَقُولُ: يَا أَمِيرَ الْمُؤْمِنِينَ، هَذَا الْعُنْقُودُ، فَيَخْرُطُهُ فِي فِيهِ، يَا أَمِيرَ الْمُؤْمِنِينَ هَذِهِ التُّفَّاحَةُ، وَكُلَّمَا رَأَيْنَا شَيْئًا نَضِيجًا أَوْمَأْنَا إِلَيْهِ فَيَأْخُذُهُ فَيَأْكُلُهُ حَتَّى ارْتَفَعَ الضُّحَى وَارْتَفَعَ النَّهَارُ ثُمَّ أَقْبَلَ عَلَى قَيِّمِ الْبُسْتَانِ، فَقَالَ: وَيْحَكَ يَا فُلَانُ إِنِّي قَدِ اسْتَجَعْتُ فَهَلْ عِنْدَكَ شَيْءُ تُطْعِمُنِيهِ؟ قَالَ: نَعَمْ يَا أَمِيرَ الْمُؤْمِنِينَ عَنَاقٌ حَوْلِيَّةٌ حَمْرَاءُ، قَالَ: آتِنِي بِهَا، وَلَا تَأْتِنِي مَعَهَا بِخُبْزٍ. فَجَاءَ بِهَا عَلَى خِوَانٍ لَا قَوَائِمَ لَهُ وَقَدْ مَلَأَتِ الْخِوَانَ، فَأَقْبَلَ يَأْخُذُ الْعُضْوَ فَيَجِيءُ مَعَهُ فَيَخْرُطُهُ فِي فِيهِ وَيُلْقِي الْعَظْمَ حَتَّى أَتَى عَلَيْهَا، ثُمَّ عَادَ لِأَكْلِ الْفَاكِهَةِ، فَأَكَلَ فَأَكْثَرَ، ثُمَّ قَالَ لِلْقَيِّمِ: وَيَحَكَ مَا عِنْدَكَ شَيْءُ تُطْعِمُنِيهِ؟ قَالَ: بَلَى يَا أَمِيرَ الْمُؤْمِنِينَ دَجَاجَتَانِ بَحْرِيَّتَانِ قَدْ عَمِيَتَا شَحْمًا، قَالَ: ائْتِنِي بِهِمَا، فَأَتَى بِهِمَا فَفَعَلَ بِهِمَا كَمَا فَعَلَ بِالْعَنَاقِ، ثُمَّ عَادَ لِأَكْلِ الْفَاكِهَةِ، فَأَكَلَ مَلِيًّا، ثُمَّ قَالَ لِلْقَيِّمِ: هَلْ عِنْدَكَ شَيْءٌ تُطْعِمُنِيهِ فَإِنِّي قَدْ جُعْتُ؟ قَالَ: عِنْدِي سَوِيقٌ [كَأَنَّهُ قِطَعُ الْأَوْتَارِ]، وَسَمْنٌ، وَسُكَّرٌ. قَالَ: أَفَلَا أَعْلَمَتَنِي قَبْلَ هَذَا بِهِ، ائْتِنِي بِهِ وَأَكْثِرْ، فَأَتَاهُ بِقَعْبٍ يَقْعُدُ فِيهِ الرَّجُلُ وَقَدْ مَلَأَهُ مِنَ السَّوِيقِ وَقَدْ خَلَطَهُ بِالسُّكَّرِ وَصَبَّ عَلَيْهِ السَّمْنَ، وَأَتَى بِجَرَّةٍ مِنْ مَاءٍ بَارِدٍ وَكُوزٍ، فَأَخَذَ الْقَعْبَ عَلَى كَفِّهِ وَأَقْبَلَ الْقَيِّمُ يَصُبُّ عَلَيْهِ الْمَاءَ [فَيُحَرِّكُهُ وَيَأْكُلُهُ - أَوْ قَالَ] - وَيَشْرَبُهُ حَتَّى كَفَاهُ عَلَى وَجْهِهِ فَارِغًا، ثُمَّ عَادَ لِلْفَاكِهَةِ، فَأَكَلَ مَلِيًّا حَتَّى عَلَتِ الشَّمْسُ، وَدَخَلَ وَأَمَرَنَا أَنْ نَدْخُلَ إِلَى مَجْلِسِهِ، فَدَخَلْنَا وَجَلَسْنَا، فَمَا مَكَثَ أَنْ خَرَجَ عَلَيْنَا، فَلَمَّا جَلَسَ قَامَ كَبِيرُ الطَّبَّاخِينَ حِيَالَهُ يُؤْذِنُهُ بِالْغَدَاءِ، فَأَوْمَأَ إِلَيْهِ أَنِ ائْتِ بِالْغَدَاءِ، فَأَتَاهُ بِهِ فَوَضَعَ يَدَهُ فَأَكَلَ، فَمَا فَقَدْنَا مِنْ أَكْلِهِ شَيْئًا. وعَنْ مَعْنِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي الزِّنَادِ، عَنْ أَبِيهِ، قَالَ: كَانَ سُلَيْمَانُ بْنُ عَبْدِ الْمَلِكِ فِي نَادِيَةٍ لَهُ، فَسَمَرَ لَيْلَةً عَلَى ظَهْرِ سَطْحٍ، ثُمَّ تَفَرَّقَ عَنْهُ جُلَسَاؤُهُ، فَدَعَا بِوَضُوءٍ، فَجَاءَتْ بِهِ جَارِيَةٌ لَهُ، فَبَيْنَا هِيَ تَصُبُّ عَلَيْهِ إِذِ اسْتَمَدَّهَا بِيَدِهِ وَأَشَارَ إِلَيْهَا فَإِذَا هِيَ سَاهِيَةٌ مُصْغِيَةٌ بِسَمْعِهَا مَائِلَةٌ بِجَسَدِهَا كُلِّهِ إِلَى صَوْتِ غِنَاءٍ تَسْمَعُهُ فِي نَاحِيَةِ الْعَسْكَرِ، فَأَمَرَهَا فَتَنَحَّتْ وَاسْتَمَعَ هُوَ الصَّوْتَ، فَإِذَا صَوْتُ رَجُلٍ يُغَنِّي، فَأَنْصَتَ لَهُ حَتَّى [إِذَا] فَهِمَ مَا يُغَنِّي بِهِ مِنَ الشِّعْرِ، ثُمَّ دَعَا جَارِيَةً مِنْ جَوَارِيهِ غَيْرَهَا، فَتَوَضَّأَ. فَلَمَّا أَصْبَحَ أَذِنَ لِلنَّاسِ إِذْنًا عَامًّا، فَلَمَّا أَخَذُوا مَجَالِسَهُمْ أَجْرَى ذِكْرَ الْغِنَاءِ وَمَنْ كَانَ يَسْمَعُهُ وَلِينَ فِيهِ حَتَّى ظَنَّ الْقَوْمُ أَنَّهُ يَشْتَهِيهِ، فَأَفَاضُوا فِي ذَلِكَ فِي التَّلْيِينِ وَالتَّحْلِيلِ وَالتَّسْهِيلِ، وَذَكَرُوا مَنْ كَانَ يَسْمَعُهُ مِنْ أَهْلِ الْمُرُوءَاتِ وَسَرَوَاتِ النَّاسِ، ثُمَّ قَالَ: هَلْ بَقِيَ أَحَدٌ يُسْمَعُ مِنْهُ؟ فَقَالَ رَجُلٌ مِنَ الْقَوْمِ: عِنْدِي رَجُلَانِ مِنْ أَهْلِ أَيْلَةَ حَاذِقَانِ، فَقَالَ: أَيْنَ مَنْزِلُكَ مِنَ الْعَسْكَرِ، فَأَوْمَأَ إِلَى النَّاحِيَةِ الَّتِي كَانَ فِيهَا الْغِنَاءُ. فَقَالَ سُلَيْمَانُ: يُبْعَثُ إِلَيْهِمَا، فَوَجَدَ الرَّسُولُ أَحَدَهُمَا فَأَقْبَلَ بِهِ حَتَّى أَدْخَلَهُ عَلَى سُلَيْمَانَ، فَقَالَ لَهُ: مَا اسْمُكَ؟ قَالَ: سَمِيرٌ، قَالَ: فَسَأَلَهُ عَنِ الْغِنَاءِ كَيْفَ هُوَ فِيهِ؟ قَالَ: حَاذِقٌ مُحْكِمٌ، قَالَ: فَمَتَى عَهْدُكَ بِهِ؟ قَالَ: فِي لَيْلَتِي هَذِهِ الْمَاضِيَةِ، قَالَ: وَفِي أَيِّ نَوَاحِي الْعَسْكَرِ كُنْتَ؟ فَذَكَرَ لَهُ النَّاحِيَةَ الَّتِي سَمِعَ فِيهَا الصَّوْتَ، قَالَ: فَمَا غَنَّيْتَ؟ قَالَ: فَذَكَرَ الشِّعْرَ الَّذِي سَمِعَ سُلَيْمَانُ، فَأَقْبَلَ سُلَيْمَانُ، يَقُولُ: هَدَرَ الْجَمَلُ فَضَبَعَتِ النَّاقَةُ، وَهَبَّ التَّيْسُ فَشَكَرَتِ الشَّاةُ، وَهَدَرَ الْحَمَامُ فَرَافَتْ، وَغَنَّى الرَّجُلُ فَطَرِبَتِ الْمَرْأَةُ. ثُمَّ أَمَرَ بِهِ فَخُصِيَ. وَسَأَلَ عَنِ الْغِنَاءِ أَيْنَ أَصْلُهُ، وَأَكْثَرُ مَا يَكُونُ؟ قَالُوا: بِالْمَدِينَةِ وَهُوَ فِي الْمُخَنَّثِينَ وَهُمُ الْحُذَّاقُ بِهِ وَالْأَئِمَّةُ فِيهِ، فَكَتَبَ إِلَى عَامِلِهِ بِالْمَدِينَةِ وَهُوَ أَبُو بَكْرِ بْنُ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَزْمٍ أَنِ اخْصِ مَنْ قِبَلَكَ مِنَ الْمُخَنَّثِينَ. قَالَ الزُّبَيْرُ: وَكَانَ ابْنُ أَبِي عَبْلَةَ وَسُلَيْمَانُ بْنُ حَرْبٍ يَقُصَّانِ عِنْدَ سُلَيْمَانَ بْنِ عَبْدِ الْمَلِكِ. [مُشَادَّةٌ بَيْنَ مَرْوَانَ وَسُلَيْمَانَ وَتَدَخُّلُ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ] يُرْوَى: (أَنَّ مَرْوَانَ بْنَ عَبْدِ الْمَلِكِ وَقَعَ بَيْنَهُ وَبَيْنَ سُلَيْمَانَ فِي خِلَافَتِهِ كَلَامٌ، فَقَالَ لَهُ سُلَيْمَانُ: يَابْنَ اللَّخْنَاءِ، فَفَتَحَ مَرْوَانُ فَاهُ لِيُجِيبَهُ، فَأَمْسَكَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ بِفِيهِ وَقَالَ: أَنْشُدُكَ اللَّهَ؛ إِمَامُكَ وَأَخُوكَ وَلَهُ السِّنُّ! فَسَكَتَ، وَقَالَ: قَتَلْتَنِي وَاللَّهِ؛ لَقَدْ زِدْتَ فِي جَوْفِي أَحَرَّ مِنَ النَّارِ، فَمَا أَمْسَى حَتَّى مَاتَ). وَأَخْرَجَ ابْنُ أَبِي الدُّنْيَا، عَنْ زِيَادِ بْنِ عُثْمَانَ: أَنَّهُ دَخَلَ عَلَى سُلَيْمَانَ بْنِ عَبْدِ الْمَلِكِ لَمَّا مَاتَ ابْنُهُ أَيُّوبُ، فَقَالَ: (يَا أَمِيرَ الْمُؤْمِنِينَ؛ إِنَّ عَبْدَ الرَّحْمَنِ بْنَ أَبِي بَكْرَةَ كَانَ يَقُولُ: مَنْ أَحَبَّ الْبَقَاءَ... فَلْيُوَطِّنْ نَفْسَهُ عَلَى الْمَصَائِبِ).
✧ The Caliphate of Sulaymān b. ʿAbd al-Malik and His Pledge of Allegiance He was given the pledge of allegiance as caliph after the death of his brother al-Walīd on the day he died, which was Saturday, the middle of Jumādā al-Ākhirah in the year ninety-six. Sulaymān was in al-Ramlah, and he was the heir apparent after his brother according to the testament of their father ʿAbd al-Malik. Al-Walīd had resolved before his death to depose his brother Sulaymān and to make the succession after him belong to his son ʿAbd al-ʿAzīz b. al-Walīd. Al-Ḥajjāj had complied with him in that, as had Qutaybah b. Muslim and a group of the people of Syria. Jarīr and other poets composed odes about that, but it was not accomplished for him before he died. The pledge of allegiance was then concluded for Sulaymān, so Qutaybah b. Muslim feared him and resolved not to pledge allegiance to him. Sulaymān dismissed him and appointed Yazīd b. al-Muhallab to the governorship of Iraq and then Khurāsān, restoring him to its command after ten years, and commanded him to punish the family of al-Ḥajjāj b. Yūsuf, for al-Ḥajjāj was the one who had dismissed Yazīd from Khurāsān. With seven nights remaining of Ramaḍān of this year, Sulaymān dismissed ʿUthmān b. Ḥayyān from the governorship of Madinah and appointed over it Abū Bakr b. Muḥammad b. ʿAmr b. Ḥazm, who was one of the scholars. When news of Sulaymān's accession to the caliphate reached Qutaybah b. Muslim, he wrote him a letter condoling him on his brother and congratulating him on his accession, mentioning in it his trials, toils, fighting, and the awe he inspired in the breasts of the enemies, and what God had opened through his hands of lands, cities, and great regions. He stated that he would show him the same obedience and good counsel as he had shown al-Walīd before him, if he did not dismiss him from Khurāsān. In this letter he attacked Yazīd b. al-Muhallab. Then he wrote a second letter in which he mentioned what he had done of fighting and conquests and the awe he inspired in the breasts of kings and non-Arabs, and he also disparaged Yazīd b. al-Muhallab, swearing in it that if Sulaymān dismissed him and appointed Yazīd, he would surely depose Sulaymān from the caliphate. He wrote a third letter containing the complete deposition of Sulaymān. He sent them with the courier and said to him: "Deliver to him the first letter; if he reads it and hands it to Yazīd b. al-Muhallab, deliver to him the second; if he reads it and hands it to Yazīd, deliver to him the third." When Sulaymān read the first letter, and it happened that Yazīd was present with Sulaymān, he handed it to Yazīd, who read it. The courier then handed him the second letter; he read it and handed it to Yazīd. The courier then handed him the third letter; he read it and found in it explicit deposition and removal. His face changed, then he sealed it and held it in his hand and did not hand it to Yazīd. He ordered the courier to be lodged in the guest house. When night came, he sent for the courier and brought him, gave him gold and a letter containing the appointment of Qutaybah over Khurāsān, and sent with that courier another courier from his side to confirm him in it. When they reached the land of Khurāsān, news reached them that Qutaybah had deposed the caliph. Sulaymān's courier then delivered the letter he had to Qutaybah's courier, and then news of Qutaybah's killing reached them before Sulaymān's courier returned. Sulaymān came to Damascus, and the people came to him in need because of what they had suffered from al-Walīd's tyranny and harshness. He conducted himself well, restored rights that had been usurped, released captives, set free the people of the prisons, and took ʿUmar b. ʿAbd al-ʿAzīz as his wazīr, then made him his heir apparent. He was tall, dark-complexioned, lame, and a great eater. He grew up in the desert with his maternal uncles. When he arrived, he ascended the pulpit, and tears choked him; then he said: A rider whom mounts carry swiftly—one is heedless of his journey, and one who has rolled up his sleeves and is not heedless. The negligent one and the one who loves escape must inevitably arrive at a place where he has not alighted. O people, may God have mercy on one who is reminded and takes heed, for admonition clears away blindness. You have made yourselves reside in the abode of departure, and you have felt at ease in the abode of delusion. Hope has distracted you and wishes have deceived you. You are travelers even if you stay, and you are departing even if you settle. Your mounts do not complain of the pain of exhaustion, and the toil of travel does not weary them. A night journeys with you while you sleep, and a day presses on with you while you are heedless. Every day you have one who is escorted away and does not return, and one who is bid farewell and does not come back. Do you not see—may God have mercy on you—what you are competing for, persisting in, and preferring, of much that perishes and new that wears out? How those who left it behind were seized by it and were called to account for it, not those who enjoyed it. Thus each of them became a pledge for what his hands earned. And God is not unjust to His servants. O you intelligent and discerning one, among them your days pass in waste? And after a little while what you feared will befall you, and what you cast behind your back will descend upon you. Your kinsmen will abandon you, and your near ones will flee from you, and you will be cast into the open, and the world will slip away from you. So prepare a smooth path for yourself, O you who are deceived, and act before you mount the narrow pass and the blocking of the road. It is as if I see you wrapped in your shrouds, placed in your grave, your closest ones split from you, your sons dividing your wealth, and the people returning to graze in the flowers of the destructive world of yours for which you toiled and from which you departed. You are as the poet said: You shall depart from a world whose stay upon you is short, and if you remain, you shall perish. God has servants who fled from it to Him; their thoughts roamed in the dominion of majesty, and their souls turned away from the world. O people, where is al-Walīd, Abū al-Walīd, and the grandfather of al-Walīd—God's caliphs, the commanders of the believers, and the rulers of the subjects? The caller summoned them, and the lender took back the loan. What was vanished as if it had never been, and what came is as if it had never ceased. They reached the term, and the period ended with them. The days cast them aside, and events rolled them up. They were stripped of authority, shook off the pleasure of kingship, and the sweetness of life left them. By God, they parted from palaces and inhabited graves, and exchanged soft bedding for the roughness of the earth. They are hostages of the dust until the Day of Reckoning. May God have mercy on a servant who prepared for himself, strove for his religion, took his share, acted in his life, sought his own welfare, and worked for a day when every soul will find what good it did brought forward and what evil it did—it will wish there were between it and that a great distance. And God warns you of Himself. O people, God, mighty and glorious, made death an inescapable decree by which His judgment preceded and His destiny was executed, so that no one might hope for immortality, and a long life might not make the aged one tyrannical, and so that the one left behind after the one sent ahead might know that he is not immortal. God made the world an abode that stands only through just leaders and callers to truth. God has servants whom He makes owners of His earth, through whom He governs His servants, by whom He establishes His limits, and whom He makes shepherds of His servants. I have come to this station in which I am without desiring it or competing for it, but it is one of the nooses which the one who casts it has fastened around the passage of the throat and the outlet of breath. Were it not that the caliphate is a gift from God and rejecting it would be disbelief in God, I would wish to be like one of the Muslims for whom my share is struck. So take your time, O sons of al-Walīd, for I am the cub of ʿAbd al-Malik and the fang of Marwān. The burden of calamity does not trouble me, and the grinding of the stallion does not frighten me. I have taken charge of your affair for which I was sufficient, and I have become caliph and commander. It is nothing but justice or the Fire. Whoever grapples with me will find me rougher than the molar of al-Kadhdhāb. Whoever follows the clear road has put on the sandal of safety, and whoever turns from the path falls into the valley of destruction and error. Indeed God will ask everyone about everything. Whoever's intention is sound and who adheres to obedience to Him, God will guide him on the path of success and lay in wait with help for him, and will record for him the way of gratitude and reward. So accept well-being, for you have been granted it, and cling to safety, for you have found it. Whoever is safe from us is safe from us, and whoever leaves us alone we leave alone, and whoever contends with us we contend with. So turn to God for the soundness of your intentions, the acceptance of your deeds, and obedience to your sultan. By God, I will not nullify any prescribed punishment, nor abandon any right, even if I have to break it like ʿUthmān or ʿUmar. I have dismissed every governor whom his subjects disliked, and I have appointed over each land the one upon whom their best people agreed and whose word they united. I have made raiding four months, and I have assigned to the descendants of the raiders the share of those who stay. I have commanded that the alms of each city be distributed among its people, except the share of the collector, and in the way of God, and the wayfarer. That is for me, and I am most entitled to look into it. May God have mercy on a man who recognizes from us the inadvertence of the heedless regarding an obligatory right or duty and assists with an opinion. I ask God for help in your welfare, for He answers the supplicants. May God make us and you among those who benefit from His admonition and fulfill His covenant, for He hears supplication. I ask God's forgiveness for myself and for you. Mention of Some of His Reports and Conduct From Sulaymān b. ʿAbd Allāh, from his father ʿAbd Allāh b. ʿAbd Allāh b. al-Ḥārith, who said: Sulaymān b. ʿAbd al-Malik was a great eater, and there was a bond between him and ʿAbd Allāh b. ʿAbd Allāh. He said: Sulaymān said to us one day: "I have ordered the keeper of a garden of mine to withhold the fruit from me and not pick any of it until it ripens. So come to me at dawn—he said to his companions whose company he enjoyed—so that we may eat fruit in the cool of the day." We went at that time, and he prayed the morning prayer and we prayed, then we entered with him, and there was the fruit hanging from its branches, and every choice fruit had ripened completely. He said: "Eat." Then he attacked it, and we ate as much as we could. We began saying: "O Commander of the Believers, this cluster," and he would strip it into his mouth; "O Commander of the Believers, this apple," and whenever we saw something ripe we pointed to it, and he would take it and eat it, until the forenoon rose and the day advanced. Then he turned to the keeper of the garden and said: "Woe to you, O so-and-so, I have become hungry. Do you have anything to feed me?" He said: "Yes, O Commander of the Believers, a yearling red kid." He said: "Bring it to me, and do not bring bread with it." He brought it on a tray without legs, and it filled the tray. He began taking a limb and it came with him, and he stripped it into his mouth and threw away the bone, until he finished it. Then he returned to eating fruit and ate much. Then he said to the keeper: "Woe to you, do you have anything to feed me?" He said: "Yes, O Commander of the Believers, two sea hens that have become blind with fat." He said: "Bring them to me." He brought them, and he did to them as he had done to the kid. Then he returned to eating fruit and ate for a long while. Then he said to the keeper: "Do you have anything to feed me, for I have become hungry?" He said: "I have sawīq [like pieces of bowstrings], and clarified butter, and sugar." He said: "Why did you not tell me about this before? Bring it to me, and make it plenty." He brought him a large bowl in which a man could sit, filled with sawīq mixed with sugar, and he poured clarified butter over it, and he brought a jar of cold water and a jug. He took the bowl on his palm, and the keeper began pouring water over it [and he stirred it and ate it—or he said]—and drank it until he turned it over his face empty. Then he returned to the fruit and ate for a long while until the sun rose high. Then he went inside and ordered us to enter his assembly. We entered and sat down. It was not long before he came out to us. When he sat down, the chief of the cooks stood before him to announce lunch. He gestured to him to bring lunch. He brought it, and he put his hand and ate, and we did not miss anything of his eating. From Maʿn b. ʿAbd al-Raḥmān b. Abī al-Zinād, from his father, who said: Sulaymān b. ʿAbd al-Malik was in one of his gatherings, and he stayed up conversing one night on a roof. Then his companions dispersed, and he called for water for ablution. A slave girl of his brought it. While she was pouring for him, he reached out with his hand and gestured to her, and there she was, distracted, inclining her ear and leaning her whole body toward the sound of singing that she heard in a part of the camp. He ordered her to step aside, and he himself listened to the sound, and it was the voice of a man singing. He listened to him until he understood the poetry he was singing. Then he called another slave girl of his, and performed ablution. When morning came, he granted the people a general audience. When they had taken their seats, he brought up the mention of singing and those who listened to it and were lenient about it, until the people thought that he desired it. They then spoke at length about leniency, permissibility, and ease, and mentioned those among people of virtue and the nobles who listened to it. Then he said: "Is there anyone left from whom it can be heard?" A man from the people said: "I have two skillful men from the people of Aylah." He said: "Where is your dwelling in the camp?" He pointed to the area where the singing had been. Sulaymān said: "Send for them." The messenger found one of them and brought him until he entered him upon Sulaymān. He said to him: "What is your name?" He said: "Samīr." He asked him about singing and how skilled he was in it. He said: "Skillful and proficient." He said: "When was your last practice of it?" He said: "Last night." He said: "In which part of the camp were you?" He mentioned the area in which he had heard the sound. He said: "What did you sing?" He mentioned the poetry that Sulaymān had heard. Sulaymān then said: "The camel bellowed and the she-camel yearned; the he-goat stirred and the ewe responded; the pigeon cooed and the dove fluttered; the man sang and the woman was enraptured." Then he ordered him to be castrated. He asked where singing originated and where it was most common. They said: "In Madinah, and it is among the effeminates, who are its experts and imams." So he wrote to his governor in Madinah, who was Abū Bakr b. Muḥammad b. ʿAmr b. Ḥazm: "Castrate the effeminates who are with you." Al-Zubayr said: Ibn Abī ʿAblah and Sulaymān b. Ḥarb used to tell stories in the presence of Sulaymān b. ʿAbd al-Malik. [A Dispute between Marwān and Sulaymān and the Intervention of ʿUmar b. ʿAbd al-ʿAzīz] It is related: Marwān b. ʿAbd al-Malik had words with Sulaymān during his caliphate. Sulaymān said to him: "O son of the foul-smelling woman." Marwān opened his mouth to answer him, but ʿUmar b. ʿAbd al-ʿAzīz grabbed his mouth and said: "I adjure you by God; he is your imam and your brother, and he is older!" So he fell silent, and said: "By God, you have killed me; you have increased in my belly something hotter than fire." He did not reach evening before he died. Ibn Abī al-Dunyā narrated, from Ziyād b. ʿUthmān: that he entered upon Sulaymān b. ʿAbd al-Malik when his son Ayyūb died, and he said: (O Commander of the Faithful; ʿAbd al-Raḥmān b. Abī Bakrah used to say: Whoever loves to remain... let him accustom himself to calamities).
Tarikh (al-Tabari) 2409No grade recorded
مَقْتَلِ قُتَيْبَةَ ذِكْرُ سَبَبِ مَقْتَلِ قُتَيْبَةَ بْنِ مُسْلِمٍ وَكَانَ سَبَبُ قَتْلِهِ ما قام به من خَلْعِ سُلَيْمَانَ وقد اسْتَشَارَ إِخْوَتَهُ، فَقَالَ لَهُ أَخُوهُ عَبْدُ الرَّحْمَنِ: اقْطَعْ بَعْثًا فَوَجِّهْ فِيهِ كُلَّ مَنْ تَخَافُهُ، وَوَجِّهْ قَوْمًا إِلَى مَرْوَ، وَسِرْ حَتَّى تَنْزِلَ سَمَرْقَنْدَ، وَقُلْ لِمَنْ مَعَكَ: مَنْ أَحَبَّ الْمُقَامَ فَلَهُ الْمُوَاسَاةُ، وَمَنْ أَرَادَ الِانْصِرَافَ فَغَيْرُ مُسْتَكْرَهٍ، فَلَا يُقِيمُ عِنْدَكَ إِلَّا مُنَاصِحٌ، وَلَا يَخْتَلِفُ عَلَيْكَ أَحَدٌ. وَقَالَ لَهُ أَخُوهُ عَبْدُ اللَّهِ: اخْلَعْهُ مَكَانَكَ، فَلَا يَخْتَلِفُ عَلَيْكَ رَجُلَانِ. فَخَلَعَ سُلَيْمَانَ مَكَانَهُ، وَدَعَا النَّاسَ إِلَى خَلْعِهِ، وَذَكَرَ أَثَرَهُ فِيهِمْ وَسُوءَ أَثَرِ مَنْ تَقَدَّمَهُ، فَلَمْ يَجُبْهُ أَحَدٌ، فَغَضِبَ وَقَالَ: لَا أَعَزَّ اللَّهُ مَنْ نَصَرْتُمْ ! ثُمَّ وَاللَّهِ اجْتَمَعْتُمْ عَلَى عَنْزٍ مَا كَسَرْتُمْ قَرْنَهَا ! يَا أَهْلَ السَّافِلَةِ، وَلَا أَقُولُ يَا أَهْلَ الْعَالِيَةِ، أَوْبَاشَ الصَّدَقَةِ ( جَمَعْتُكُمْ كَمَا تُجْمَعُ إِبِلُ الصَّدَقَةِ ) مِنْ كُلِّ أَوْبٍ ! يَا مَعْشَرَ بَكْرِ بْنِ وَائِلٍ ! يَا أَهْلَ النَّفْخِ وَالْكَذِبِ وَالْبُخْلِ ! بِأَيِّ يَوْمَيْكُمْ تَفْخَرُونَ ؟ بِيَوْمِ حَرْبِكُمْ، أَوْ بِيَوْمِ سِلْمِكُمْ ! يَا أَصْحَابَ مُسَيْلِمَةَ ! يَا بَنِي ذَمِيمٍ، وَلَا أَقُولُ تَمِيمٍ ! يَا أَهْلَ الْجَوْرِ وَالْقَصْفِ، كُنْتُمْ تُسَمَّوْنَ الْغَدْرَ فِي الْجَاهِلِيَّةِ كَيْسَانَ ! يَا أَصْحَابَ سِجَاحَ ! يَا مَعْشَرَ عَبْدِ الْقَيْسِ الْقُسَاةِ، تَبَدَّلْتُمْ بِتَأْبِيرِ النَّخْلِ أَعِنَّةَ الْخَيْلِ ! يَا مَعْشَرَ الْأَزْدِ تَبَدَّلْتُمْ بِقُلُوسِ السُّفُنِ أَعِنَّةَ الْخَيْلِ ! إِنَّ هَذَا بِدْعَةٌ فِي الْإِسْلَامِ، الْأَعْرَابُ وَمَا الْأَعْرَابُ ! لَعْنَةُ اللَّهِ عَلَيْهِمْ ! يَا كُنَاسَةَ الْمِصْرَيْنِ، جَمَعْتُكُمْ مِنْ مَنَابِتِ الشِّيحِ وَالْقَيْصُومِ، تَرْكَبُونَ الْبَقَرَ وَالْحُمُرَ، فَلَمَّا جَمَعْتُكُمْ قُلْتُمْ كَيْتَ وَكَيْتَ ! أَمَّا وَاللَّهِ إِنِّي لَابْنُ أَبِيهِ وَأَخُو أَخِيهِ ! وَاللَّهِ لَأَعْصِبَنَّكُمْ عَصْبَ السَّلِمَةِ ! إِنَّ حَوْلَ الصِّلِّيَانِ لَزَمْزَمَةٌ ! يَا أَهْلَ خُرَاسَانَ أَتُدْرُونَ مَنْ وَلِيُّكُمْ ؟ [ وَلِيُّكُمْ ] يَزِيدُ بْنُ ثَرْوَانَ. كَأَنِّي بِأَمِيرٍ جَاءَكُمْ فَغَلَبَكُمْ عَلَى فَيْئِكُمْ وَظِلَالِكُمْ ! ارْمُوا غَرَضَكُمُ الْقَصِيَّ ! حَتَّى مَتَى يَتَبَطَّحُ أَهْلُ الشَّامِ بِأَفْنِيَتِكُمْ ! يَا أَهْلَ خُرَاسَانَ انْسُبُونِي تَجِدُونِي عِرَاقِيَّ الْأُمِّ وَالْمَوْلِدِ وَالرَّأْيِ وَالْهَوَى وَالدِّينِ، وَقَدْ أَصْبَحْتُمْ فِيمَا تَرَوْنَ مِنَ الْأَمْنِ وَالْعَافِيَةِ ! قَدْ فَتَحَ اللَّهُ لَكُمُ الْبِلَادَ وَآمَنَ سُبُلَكُمْ، فَالظَّعِينَةُ تَخْرُجُ مِنْ مَرْوَ إِلَى بَلْخٍ بِغَيْرِ جَوَازٍ، فَاحْمَدُوا اللَّهَ عَلَى الْعَافِيَةِ وَاسْأَلُوهُ الشُّكْرَ وَالْمَزِيدَ. ثُمَّ نَزَلَ فَدَخَلَ بَيْتَهُ، فَأَتَاهُ أَهْلُهُ وَقَالُوا: مَا رَأَيْنَاكَ كَالْيَوْمِ قَطُّ، وَلَامُوهُ. فَقَالَ: لَمَّا تَكَلَّمْتُ فَلَمْ يُجِبْنِي أَحَدٌ غَضِبْتُ فَلَمْ أَدْرِ مَا قُلْتُ. وَغَضِبَ النَّاسُ، وَكَرِهُوا خَلْعَ سُلَيْمَانَ، فَأَجْمَعُوا عَلَى خَلْعِ قُتَيْبَةَ وَخِلَافِهِ، وَكَانَ أَوَّلُ مَنْ تَكَلَّمَ الْأَزْدَ، فَأَتَوْا حُضَيْنَ بْنَ الْمُنْذِرِ ( بِضَادٍ مُعْجَمَةٍ )، فَقَالُوا: إِنَّ هَذَا قَدْ دَعَا إِلَى خَلْعِ الْخَلِيفَةِ، وَفِيهِ فَسَادُ الدِّينِ وَالدُّنْيَا وَقَدْ شَتَمَنَا، فَمَا تَرَى ؟ فَقَالَ: إِنَّ مُضَرَ بِخُرَاسَانَ كَثِيرَةٌ، وَتَمِيمٌ أَكْثَرُهَا، وَهُمْ فُرْسَانُ خُرَاسَانَ، وَلَا يَرْضَوْنَ أَنْ يَصِيرَ الْأَمْرُ فِي غَيْرِ مُضَرَ، فَإِنْ أَخْرَجْتُمُوهُمْ مِنْهُ أَعَانُوا قُتَيْبَةَ. فَأَجَابُوهُ إِلَى ذَلِكَ وَقَالُوا: مَنْ تَرَى مِنْ تَمِيمٍ ؟ قَالَ: لَا أَرَى غَيْرَ وَكِيعٍ. فَقَالَ حَيَّانُ النَّبَطِيُّ مَوْلَى بَنِي شَيْبَانَ: إِنَّ أَحَدًا لَا يَتَوَلَّى هَذَا غَيْرُ وَكِيعٍ، فَيَصْلَى بِحَرِّهِ، وَيَبْذُلُ دَمَهُ، وَيَتَعَرَّضُ لِلْقَتْلِ، فَإِنْ قَدِمَ أَمِيرٌ أَخَذَهُ بِمَا جَنَى، فَإِنَّهُ لَا يَنْظُرُ فِي عَاقِبَةٍ، وَلَهُ عَشِيرَةٌ تُطِيعُهُ، وَهُوَ مَوْتُورٌ يَطْلُبُ قُتَيْبَةَ بِرِيَاسَتِهِ الَّتِي صَرَفَهَا عَنْهُ، وَصَيَّرَهَا لِضِرَارِ بْنِ حُصَيْنٍ الضَّبِّيِّ، فَمَشَى النَّاسُ بَعْضُهُمْ إِلَى بَعْضٍ سِرًّا. وَقِيلَ لِقُتَيْبَةَ: لَيْسَ يُفْسِدُ أَمْرَ النَّاسِ إِلَّا حَيَّانَ، فَأَرَادَ أَنْ يَغْتَالَهُ، وَكَانَ حَيَّانُ يُلَاطِفُ خَدَمَ الْوُلَاةِ، فَدَعَا قُتَيْبَةُ رَجُلًا فَأَمَرَهُ بِقَتْلِ حَيَّانَ، وَسَمْعِ بَعْضُ الْخَدَمِ فَأَتَى حَيَّانَ فَأَخْبَرَهُ، فَلَمَّا جَاءَ رَسُولُهُ يَدْعُوهُ تَمَارَضَ. وَأَتَى النَّاسُ وَكِيعًا وَسَأَلُوهُ أَنْ يَلِيَ أَمْرَهُمْ، فَفَعَلَ. وَبِخُرَاسَانَ يَوْمَئِذٍ مِنْ أَهْلِ الْبَصْرَةِ وَالْعَالِيَةِ مِنَ الْمُقَاتِلَةِ تِسْعَةُ آلَافٍ، وَمَنْ بَكْرٍ سَبْعَةُ آلَافٍ، وَرَئِيسُهُمْ حُضَيْنُ بْنُ الْمُنْذِرِ، وَمِنْ تَمِيمٍ عَشَرَةُ آلَافٍ، وَعَلَيْهِمْ ضِرَارُ بْنُ حُصَيْنٍ، وَعَبْدُ الْقَيْسِ أَرْبَعَةُ آلَافٍ، وَعَلَيْهِمْ عَبْدُ اللَّهِ بْنُ عُلْوَانَ، وَالْأَزْدُ عَشَرَةُ آلَافٍ، وَعَلَيْهِمْ عَبْدُ اللَّهِ بْنُ حَوْذَانَ، وَمِنْ أَهْلِ الْكُوفَةِ سَبْعَةُ آلَافٍ، وَعَلَيْهِمْ جَهْمُ بْنُ زَحْرٍ، وَالْمَوَالِي سَبْعَةُ آلَافٍ، عَلَيْهِمْ حَيَّانُ، وَهُوَ مِنَ الدَّيْلَمِ، وَقِيلَ: مِنْ خُرَاسَانَ، وَإِنَّمَا قِيلَ لَهُ نَبَطِيٌّ لِلُكْنَتِهِ. فَأَرْسَلَ حَيَّانُ إِلَى وَكِيعٍ: إِنْ أَنَا كَفَفْتُ عَنْكَ وَأَعَنْتُكَ أَتَجْعَلُ لِي الْجَانِبَ الشَّرْقِيَّ مِنْ نَهْرِ بِلْخٍ [ وَ ] خَرَاجُهُ مَا دُمْتُ حَيًّا، وَمَا دُمْتُ أَمِيرًا ؟ قَالَ: نَعَمْ. فَقَالَ حَيَّانُ لِلْعَجَمِ: هَؤُلَاءِ يُقَاتِلُونَ عَلَى غَيْرِ دِينٍ، فَدَعُوهُمْ يَقْتُلْ بَعْضُهُمْ بَعْضًا. فَفَعَلُوا فَبَايَعُوا وَكِيعًا سِرًّا. وَقِيلَ لِقُتَيْبَةَ: إِنَّ النَّاسَ يُبَايِعُونَ وَكِيعًا. فَدَسَّ ضِرَارَ بْنَ سِنَانٍ الضَّبِّيَّ إِلَى وَكِيعٍ، فَبَايَعَهُ سِرًّا، فَظَهَرَ لِقُتَيْبَةَ أَمْرُهُ، فَأَرْسَلَ يَدَعُوهُ، فَوَجَدَهُ قَدْ طَلَى رِجْلَيْهِ بِمَغْرَةٍ، وَعَلَّقَ عَلَى رَأْسِهِ حِرْزًا، وَعِنْدَهُ رَجُلَانِ يَرْقِيَانِ رِجْلَهُ، فَقَالَ لِلرَّسُولِ: قَدْ تَرَى مَا بِرِجْلِي. فَرَجَعَ فَأَخْبَرَ قُتَيْبَةَ، فَأَعَادَهُ إِلَيْهِ يَقُولُ لَهُ: لَتَأْتِيَنِّي مَحْمُولًا. قَالَ: لَا أَسْتَطِيعُ. فَقَالَ قُتَيْبَةُ لِصَاحِبِ شُرْطَتِهِ: انْطَلِقْ إِلَى وَكِيعٍ فَأْتِنِي بِهِ، فَإِنْ أَبَى فَاضْرِبْ عُنُقَهُ، وَوَجَّهَ مَعَهُ خَيْلًا، وَقِيلَ: أَرْسَلَ إِلَيْهِ شُعْبَةَ بْنَ ظُهَيْرٍ التَّمِيمِيَّ، فَقَالَ لَهُ وَكِيعٌ: يَا ابْنَ ظُهَيْرٍ، الْبَثْ قَلِيلًا تَلْحَقِ الْكَتَائِبَ. وَلَبِسَ سِلَاحَهُ وَنَادَى فِي النَّاسِ، فَأَتَوْهُ، وَرَكِبَ فَرَسَهُ وَخَرَجَ، فَتَلَقَّاهُ رَجُلٌ، فَقَالَ: مِمَّنْ أَنْتَ ؟ قَالَ: مِنْ بَنِي أَسَدٍ. قَالَ: مَا اسْمُكَ ؟ قَالَ: ضِرْغَامَةُ. قَالَ: ابْنُ مَنْ ؟ قَالَ: ابْنُ لَيْثٍ، فَأَعْطَاهُ رَايَتَهُ، وَقِيلَ كَانَتْ مَعَ عُقْبَةَ بْنِ شِهَابٍ الْمَازِنِيِّ. وَأَتَاهُ النَّاسُ أَرْسَالًا مِنْ كُلِّ وَجْهٍ،، فَتَقَدَّمَ بِهِمْ وَهُوَ يَقُولُ: قَرْمٌ إِذَا حُمِّلَ مَكْرُوهَةً شَدَّ الشَّرَاسِيفَ لَهَا وَالْحَزِيمْ وَاجْتَمَعَ إِلَى قُتَيْبَةَ أَهْلُ بَيْتِهِ وَخَوَاصُّ أَصْحَابِهِ وَثِقَاتُهُ، مِنْهُمْ إِيَاسُ بْنُ بَيْهَسَ بْنِ عَمْرٍو، وَهُوَ ابْنُ عَمِّ قُتَيْبَةَ، فَأَمَرَ قُتَيْبَةُ رَجُلًا فَنَادَى: أَيْنَ بَنُو عَامِرٍ ؟ فَقَالَ لَهُ مُحَقِّرُ بْنُ جَزْءٍ الْعَلَائِيُّ، وَهُوَ قَيْسِيٌّ أَيْضًا، وَكَانَ قُتَيْبَةُ قَدْ جَفَاهُمْ: نَادِهِمْ حَيْثُ وَضَعْتَهُمْ. قَالَ قُتَيْبَةُ: نَادِ: أُذَكِّرُكُمُ اللَّهَ وَالرَّحِمَ. قَالَ مُحَقِّرٌ: أَنْتَ قَطَعْتَهَا. قَالَ: نَادِ: لَكُمُ الْعُتْبَى. قَالَ مُحَقِّرٌ: لَا أَقَالَنَا اللَّهُ إِذَنْ، فَقَالَ قُتَيْبَةُ عِنْدَ ذَلِكَ: يَا نَفْسُ صَبْرًا عَلَى مَا كَانَ مِنْ أَلَمٍ إِذْ لَمْ أَجِدْ لِفُضُولِ الْعَيْشِ أَقْرَانَا وَدَعَا بِبِرْذَوْنٍ لَهُ مُدَرَّبٍ لِيَرْكَبَهُ، فَجَعَلَ يَمْنَعُهُ حَتَّى أَعْيَا. فَلَمَّا رَأَى ذَلِكَ عَادَ إِلَى سَرِيرِهِ فَجَلَسَ عَلَيْهِ وَقَالَ: دَعُوهُ، إِنَّ هَذَا أَمْرٌ يُرَادُ. وَجَاءَ حَيَّانُ النَّبَطِيُّ فِي الْعَجَمِ وَقُتَيْبَةُ وَاجِدٌّ عَلَيْهِ، فَقَالَ عَبْدُ اللَّهِ أَخُو قُتَيْبَةَ لَحَيَّانَ: احْمِلْ عَلَيْهِمْ، فَقَالَ حَيَّانُ: لَمْ يَأْنِ بَعْدُ. فَقَالَ عَبْدُ اللَّهِ: نَاوِلْنِي قَوْسِي. فَقَالَ حَيَّانُ: لَيْسَ هَذَا بِيَوْمِ قَوْسٍ. وَقَالَ حَيَّانُ لِابْنِهِ: إِذَا رَأَيْتَنِي قَدْ حَوَّلْتُ قَلَنْسُوَتِي وَمَضَيْتُ نَحْوَ عَسْكَرِ وَكِيعٍ، فَمِلْ بِمَنْ مَعَكَ مِنَ الْعَجَمِ إِلَيَّ. فَلَمَّا حَوَّلَ حَيَّانُ قَلَنْسُوَتَهُ مَالَتِ الْأَعَاجِمُ إِلَى عَسْكَرِ وَكِيعٍ وَكَبَّرُوا. فَبَعَثَ قُتَيْبَةُ أَخَاهُ صَالِحًا إِلَى النَّاسِ، فَرَمَاهُ رَجُلٌ مِنْ بَنِي ضَبَّةَ، وَقِيلَ: مِنْ بَلْعَمٍ، فَأَصَابَ رَأْسَهُ، فَحُمِلَ إِلَى قُتَيْبَةَ وَرَأْسُهُ مَائِلٌ، فَوُضِعَ فِي مُصَلَّاهُ، وَجَلَسَ قُتَيْبَةُ عِنْدَهُ سَاعَةً. وَتَهَايَجَ النَّاسُ، وَأَقْبَلَ عَبْدُ الرَّحْمَنِ أَخُو قُتَيْبَةَ نَحْوَهُمْ، فَرَمَاهُ أَهْلُ السُّوقِ وَالْغَوْغَاءِ فَقَتَلُوهُ، وَأَحْرَقَ النَّاسُ مَوْضِعًا كَانَتْ فِيهِ إِبِلٌ لِقُتَيْبَةَ وَدَوَابِّهِ، وَدَنَوْا مِنْهُ. فَقَاتَلَ عَنْهُ رَجُلٌ مِنْ بَاهِلَةَ، فَقَالَ لَهُ قُتَيْبَةُ: انْجُ بِنَفْسِكَ. فَقَالَ: بِئْسَ مَا جَزَيْتُكَ إِذًا، وَقَدْ أَطْعَمْتَنِي الْجَرْدَقَ، وَأَلْبَسَتْنِي النَّرْمَقَ. وَجَاءَ النَّاسُ حَتَّى بَلَغُوا فُسْطَاطَهُ فَقَطَّعُوا أَطْنَابَهُ، وَجُرِحَ قُتَيْبَةُ جِرَاحَاتٍ كَثِيرَةٍ، فَقَالَ جَهْمُ بْنُ زَحْرِ بْنِ قَيْسٍ لِسَعْدٍ: انْزِلْ فَخُذْ رَأْسَهُ، فَنَزَلَ سَعْدٌ فَشَقَّ الْفُسْطَاطَ، وَاحْتَزَّ رَأْسَهُ، وَقُتِلَ مَعَهُ مِنْ أَهْلِ إِخْوَتِهِ: عَبْدُ الرَّحْمَنِ، وَعَبْدُ اللَّهِ، وَصَالِحٌ، وَحَصِينٌ، وَعَبْدُ الْكَرِيمِ، وَمُسْلِمٌ، وَقُتِلَ كَثِيرٌ ابْنُهُ، وَقِيلَ: قُتِلَ عَبْدُ الْكَرِيمِ بِقَزْوِينَ. وَكَانَ عِدَّةُ مَنْ قُتِلَ مَعَ قُتَيْبَةَ مِنْ أَهْلِ بَيْتِهِ أَحَدَ عَشَرَ رَجُلًا، وَنَجَا عُمَرُ بْنُ مُسْلِمٍ أَخُو قُتَيْبَةَ، نَجَّاهُ أَخْوَالُهُ. وَكَانَتْ أُمُّهُ الْغَبْرَاءَ بِنْتَ ضِرَارِ بْنِ الْقَعْقَاعِ بْنِ مَعْبَدِ بْنِ زُرَارَةَ الْقَيْسِيَّةَ. فَلَمَّا قُتِلَ قُتَيْبَةُ صَعِدَ وَكِيعٌ الْمِنْبَرَ، فَقَالَ: مَثَلِي وَمَثَلُ قُتَيْبَةَ كَمَا قَالَ الْأَوَّلُ: مَنْ يَنِكِ الْعِيرَ يَنِكْ نَيَّاكَا أَرَادَ قُتَيْبَةُ قَتْلِي وَأَنَا قَتَّالٌ قَدْ جَرَّبُونِي ثُمَّ جَرَّبُونِي مِنْ غَلْوَتَيْنِ وَمِنَ الْمِئَيْنِ حَتَّى إِذَا شِبْتُ وَشَيَّبُونِي خَلَّوْا عَنَانِي وَتَنَكَّبُونِي أَنَا أَبُو مُطَرِّفٍ ! ثُمَّ قَالَ: أَنَا ابْنُ خِنْدِفَ تَنْمِينِي قَبَائِلُهَا بِالصَّالِحَاتِ وَعَمِّي قَيْسُ عَيْلَانَا ثُمَّ أَخَذَ بِلِحْيَتِهِ فَقَالَ: شَيْخٌ إِذَا حُمِّلَ مَكْرُوهَةً شَدَّ الشَّرَاسِيفَ لَهَا وَالْحَزِيمْ وَاللَّهِ لَأَقْتُلَنَّ ثُمَّ لَأَقْتُلَنَّ ! وَلَأُصَلِّبَنَّ ثُمَّ لَأُصَلِّبَنَّ ! إِنَّ مَرْزُبَانَكُمْ هَذَا ابْنَ الزَّانِيَةِ قَدْ أَغْلَى أَسْعَارَكُمْ ! وَاللَّهِ لَيَصِيرَنَّ الْقَفِيزُ بِأَرْبَعَةِ دَرَاهِمَ أَوْ لَأُصَلَّبَنَّهُ ! صَلُّوا عَلَى نَبِيِّكُمْ. ثُمَّ نَزَلَ، وَطَلَبَ وَكِيعٌ رَأْسَ قُتَيْبَةَ وَخَاتَمَهُ، فَقِيلَ لَهُ: إِنَّ الْأَزْدَ أَخَذَتْهُ. فَخَرَجَ وَكِيعٌ مُشْهِرًا وَقَالَ: وَاللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ، لَا أَبْرَحُ حَتَّى أُوتَى بِالرَّأْسِ، أَوْ يَذْهَبَ رَأْسِي مَعَهُ. فَقَالَ لَهُ حُضَيْنٌ: اسْكُنْ يَا أَبَا مُطَرِّفٍ فَإِنَّكَ تُؤْتَى بِهِ. وَذَهَبَ حُضَيْنٌ إِلَى الْأَزْدِ، وَهُوَ سَيِّدُهُمْ، فَأَمَرَهُمْ بِتَسْلِيمِ الرَّأْسِ إِلَى وَكِيعٍ، فَسَلَّمُوهُ إِلَيْهِ، فَسَيَّرَهُ إِلَى سُلَيْمَانَ مَعَ نَفَرٍ لَيْسَ فِيهِمْ تَمِيمِيٌّ، وَوَفَى وَكِيعٌ لَحَيَّانَ النَّبَطِيِّ بِمَا كَانَ ضَمِنَ لَهُ. فَلَمَّا أُتِيَ سُلَيْمَانُ بِرَأْسِ قُتَيْبَةَ وَرُءُوسِ أَهْلِهِ كَانَ عِنْدَهُ الْهُذَيْلُ بْنُ زُفَرَ بْنَ الْحَارِثِ، فَقَالَ لَهُ: هَلْ سَاءَكَ هَذَا يَا هُذَيْلُ ؟ فَقَالَ: لَوْ سَاءَنِي لَسَاءَ قَوْمًا كَثِيرًا. فَقَالَ سُلَيْمَانُ: مَا أَرَدْتُ هَذَا كُلَّهُ. وَإِنَّمَا قَالَ سُلَيْمَانُ هَذَا لِلْهُذَيْلِ ; لِأَنَّهُ هُوَ وَقُتَيْبَةُ مِنْ قَيْسِ عَيْلَانَ، ثُمَّ أَمَرَ بِالرِّءُوسِ فَدُفِنَتْ، وَلَمَّا قُتِلَ قُتَيْبَةُ قَالَ رَجُلٌ مِنْ أَهْلِ خُرَاسَانَ: يَا مَعْشَرَ الْعَرَبِ قَتَلْتُمْ قُتَيْبَةَ، وَاللَّهِ لَوْ كَانَ مِنَّا فَمَاتَ لَجَعَلْنَاهُ فِي تَابُوتٍ، فَكُنَّا نَسْتَسْقِي بِهِ وَنَسْتَفْتِحُ بِهِ إِذَا غَزَوْنَا، وَمَا صَنَعَ أَحَدٌ بِخُرَاسَانَ قَطُّ مَا صَنَعَ قُتَيْبَةُ، إِلَّا أَنَّهُ غَدَرَ، وَذَلِكَ أَنَّ الْحَجَّاجَ كَتَبَ إِلَيْهِ: أَنِ اخْتَلْهُمْ وَاقْتُلْهُمْ لِلَّهِ. وَقَالَ الْإِصْبَهْبَذُ: قَتَلْتُمْ قُتَيْبَةَ وَيَزِيدَ بْنَ الْمُهَلَّبِ وَهُمَا سَيِّدَا الْعَرَبِ. قِيلَ لَهُ أَيُّهُمَا كَانَ أَعَظَمُ عِنْدَكُمْ وَأَهْيَبُ ؟ قَالَ: لَوْ كَانَ قُتَيْبَةُ بِأَقْصَى جُحْرٍ فِي الْغَرْبِ مُكَبَّلًا وَيَزِيدُ مَعَنَا فِي بِلَادِنَا وَالٍ عَلَيْنَا، لَكَانَ قُتَيْبَةُ أَهْيَبَ فِي صُدُورِنَا وَأَعْظَمَ مِنْ يَزِيدَ. وَقَالَ الْفَرَزْدَقُ فِي ذَلِكَ: أَتَانِي وَرَحْلِي فِي الْمَدِينَةِ وَقْعَةٌ لِآلِ تَمِيمٍ أَقْعَدَتْ كُلَّ قَائِمِ رثاء قتيبة بن مسلم وَقَدْ رَثَاهُ عَبْدُ الرَّحْمَنِ بْنُ جُمَانَةَ الْبَاهِلِيُّ فَقَالَ: كَأَنَّ أَبَا حَفْصٍ قُتَيْبَةَ لَمْ يَسِرْ بِجَيْشٍ إِلَى جَيْشٍ وَلَمْ يَعْلُ مِنْبَرَا وَلَمْ تَخْفِقِ الرَّايَاتُ وَالْقَوْمُ حَوْلَهُ وُقُوفٌ وَلَمْ يَشْهَدْ لَهُ النَّاسُ عَسْكَرَا دَعَتْهُ الْمَنَايَا فَاسْتَجَابَ لِرَبِّهِ وَرَاحَ إِلَى الْجَنَّاتِ عَفًّا مُطَهَّرَا فَمَا رُزِئَ الْإِسْلَامُ بَعْدَ مُحَمَّدٍ بِمَثَلِ أَبِي حَفْصٍ فَبَكِّيهِ عَبْهَرَا وَلَقَدْ بَالَغَ هَذَا الشَّاعِرُ فِي بَيْتِهِ الْأَخِيرِ، وَعَبْهَرُ أُمُّ وَلَدٍ لَهُ. وَقَالَ الطِّرْمَاحُ فِي هَذِهِ الْوَقْعَةِ الَّتِي قُتِلَ فِيهَا قُتَيْبَةُ عَلَى يَدِ وَكِيعِ بْنِ أَبِي سُودٍ: لَوْلَا فَوَارِسُ مَذْحِجِ ابْنَةِ مَذْحِجِ وَالْأَزْدُ زُعْزِعَ وَاسْتُبِيحَ الْعَسْكَرُ وَتَقَطَّعَتْ بِهِمُ الْبِلَادُ وَلَمْ يَؤُبْ مِنْهُمْ إِلَى أَهْلِ الْعِرَاقِ مُخَبِّرُ وَاسْتَضْلَعَتْ عُقَدُ الْجَمَاعَةِ وَازْدَرَى أَمْرُ الْخَلِيفَةِ وَاسْتُحِلَّ الْمُنْكَرُ قَوْمٌ هُمُو قَتَلُوا قُتَيْبَةَ عَنْوَةً وَالْخَيْلُ جَانِحَةٌ عَلَيْهَا الْعِثْيَرُ بِالْمَرْجِ مَرْجِ الصِّينِ حَيْثُ تَبَيَّنَتْ مُضَرُ الْعِرَاقِ مَنِ الْأَعَزُّ الْأَكْبَرُ إِذْ حَالَفَتْ جَزَعًا رَبِيعَةُ كُلُّهَا وَتَفَرَّقَتْ مُضَرٌ وَمَنْ يَتَمَضَّرُ وَتَقَدَّمَتْ أَزْدُ الْعِرَاقِ وَمَذْحِجٌ لِلْمَوْتِ يَجْمَعُهَا أَبُوهَا الْأَكْبَرُ قَحْطَانُ تَضْرِبُ رَأْسَ كُلَّ مُدَجَّجٍ تَحْمِي بَصَائِرَهُنَّ إِذْ لَا تُبْصِرُ وَالْأَزْدُ تَعْلَمُ أَنَّ تَحْتَ لِوَائِهَا مُلْكًا قُرَاسِيَةً وَمَوْتٌ أَحْمَرُ فَبِعِزِّنَا نُصِرَ النَّبِيُّ مُحَمَّدٌ وَبِنَا تَثَبَّتَ فِي دِمَشْقَ الْمِنْبَرُ وَقَدْ بَسَطَ ابْنُ جَرِيرٍ هَذِهِ الْقِصَّةَ بَسَطًا كَثِيرًا وَذَكَرَ أَشْعَارًا كَثِيرَةً جِدًّا. وَقَالَ الْقَاضِي ابْنُ خَلِّكَانَ: وَقَالَ جَرِيرٌ فِي قُتَيْبَةَ بْنِ مُسْلِمٍ رَحِمَهُ اللَّهُ وَسَامَحَهُ: نَدِمْتُمْ عَلَى قَتْلِ الْأَغَرِّ ابْنِ مُسْلِمٍ وَأَنْتُمْ إِذَا لَاقَيْتُمُ اللَّهَ أَنْدَمُ لَقَدْ كُنْتُمُ مِنْ غَزْوِهِ فِي غَنِيمَةٍ وَأَنْتُمْ لِمَنْ لَاقَيْتُمُ الْيَوْمَ مَغْنَمُ عَلَى أَنَّهُ أَفْضَى إِلَى حُورِ جَنَّةٍ وَتُطْبِقُ بِالْبَلْوَى عَلَيْكُمْ جَهَنَّمُ قَالَ: وَقَدْ وَلِيَ مِنْ أَوْلَادِهِ وَذُرِّيَّتِهِ جَمَاعَةٌ الْإِمْرَةَ فِي الْبُلْدَانِ، فَمِنْهُمْ عَمْرُو بْنُ سَعِيدِ بْنِ سَلْمِ بْنِ قُتَيْبَةَ بْنِ مُسْلِمٍ، وَكَانَ جَوَادًا مُمَدَّحًا، رَثَاهُ حِينَ مَاتَ أَبُو عَمْرٍو أَشْجَعُ بْنُ عَمْرٍو السُّلَمِيُّ الرِّقِّيُّ نَزِيلُ الْبَصْرَةِ بِقَوْلِهِ: مَضَى ابْنُ سَعِيدٍ حِينَ لَمْ يَبْقَ مَشْرِقٌ وَلَا مَغْرِبٌ إِلَّا لَهُ فِيهِ مَادِحُ وَمَا كُنْتُ أَدْرِي مَا فَوَاضِلُ كَفِّهِ عَلَى النَّاسِ حَتَّى غَيَّبَتْهُ الصَّفَائِحُ وَأَصْبَحَ فِي لَحْدٍ مِنَ الْأَرْضِ ضَيِّقٍ وَكَانَتْ بِهِ حَيًّا تَضِيقُ الصَّحَاصِحُ سَأُبْكِيكَ مَا فَاضَتْ دُمُوعِي فَإِنْ تَغِضْ فَحَسْبُكَ مِنِّي مَا تُجِنُّ الْجَوَانِحُ فَمَا أَنَا مِنْ رُزْءٍ وَإِنْ جَلَّ جَازِعٌ وَلَا بِسُرُورٍ بَعْدَ مَوْتِكَ فَارِحُ كَأَنْ لَمْ يَمُتْ حَيٌّ سِوَاكَ وَلَمْ تَقُمْ عَلَى أَحَدٍ إِلَّا عَلَيْكَ النَّوَائِحُ لَئِنْ حَسُنَتْ فِيكَ الْمَرَاثِي وَذِكْرُهَا لَقَدْ حَسُنَتْ مِنْ قَبْلُ فِيكَ الْمَدَائِحُ قَالَ ابْنُ خَلِّكَانَ وَهِيَ مِنْ أَحْسَنِ الْمَرَاثِي، وَهِيَ فِي الْحَمَاسَةِ. ثُمَّ تَكَلَّمَ عَلَى بَاهِلَةَ، وَأَنَّهَا قَبِيلَةٌ مَرْذُولَةٌ عِنْدَ الْعَرَبِ، قَالَ: وَقَدْ رَأَيْتُ فِي بَعْضِ الْمَجَامِيعِ أَنَّ الْأَشْعَثَ بْنَ قَيْسٍ قَالَ: يَا رَسُولَ اللَّهِ، أَتَتَكَافَأُ دِمَاؤُنَا؟ قَالَ: نَعَمْ، وَلَوْ قَتَلْتَ رَجُلًا مِنْ بَاهِلَةَ لَقَتَلْتُكَ بِهِ وَقِيلَ لِبَعْضِ الْعَرَبِ: أَيَسُرُّكَ أَنْ تَدْخُلَ الْجَنَّةَ وَأَنْتَ بَاهِلِيٌّ؟ قَالَ: بِشَرْطِ أَنْ لَا يَعْلَمَ أَهْلُ الْجَنَّةِ بِذَلِكَ. وَسَأَلَ بَعْضُ الْأَعْرَابِ رَجُلًا: مِمَّنْ أَنْتَ؟ فَقَالَ: مِنْ بَاهِلَةَ. فَجَعَلَ يَرْثِي لَهُ. فَقَالَ: وَأَزِيدُكَ أَنِّي لَسْتُ مِنَ الصَّمِيمِ وَإِنَّمَا أَنَا مِنْ مَوَالِيهِمْ. فَجَعَلَ يُقَبِّلُ يَدَيْهِ وَرِجْلَيْهِ، فَقَالَ: وَلِمَ تَفْعَلُ هَذَا؟ فَقَالَ: لِأَنَّ اللَّهَ تَعَالَى مَا ابْتَلَاكَ بِهَذِهِ الرَّزِيَّةِ فِي الدُّنْيَا إِلَّا لِيُعَوِّضَكَ الْجَنَّةَ فِي الْآخِرَةِ.
✧ THE KILLING OF QUTAYBAH: AN ACCOUNT OF THE REASON FOR THE KILLING OF QUTAYBAH B. MUSLIM The reason for his killing was his renunciation of allegiance to Sulaymān. He had consulted his brothers. His brother ʿAbd al-Raḥmān said to him: “Cut off a detachment and send in it everyone you fear; send a group to Marw, and go until you camp at Samarqand. Say to those with you: 'Whoever wishes to stay will share in provision, and whoever wishes to depart is not coerced.' Then none will remain with you except a sincere adviser, and no one will oppose you.” His brother ʿAbd Allāh said to him: “Renounce him on the spot, so that not even two men oppose you.” So he renounced Sulaymān on the spot and summoned the people to renounce him, mentioning his conduct among them and the bad conduct of those before him. But no one answered him. He became angry and said: “May God not honor those you aid! By God, if you all gathered against a goat, you would not break its horn! O people of the lower class—and I do not say people of the upper class—rabble of the ṣadaqah, I gathered you as the camels of the ṣadaqah are gathered from every direction! O company of Bakr b. Wāʾil! O people of boasting, lying, and miserliness! By which of your two days do you boast? By the day of your war, or by the day of your peace? O companions of Musaylimah! O Banū Dhamīm—and I do not say Tamīm! O people of tyranny and indulgence, you used to call treachery in the Jāhiliyyah 'Kaysān'! O companions of Sajāḥ! O company of ʿAbd al-Qays, the harsh ones, you exchanged the pollination of palm trees for the reins of horses! O company of the Azd, you exchanged ships' mooring ropes for the reins of horses! This is an innovation in Islam. The Bedouins—and what are the Bedouins! God's curse be upon them! O sweepings of the two miṣrs, I gathered you from the growths of wormwood and southernwood, while you used to ride cows and donkeys. When I gathered you, you said such and such! By God, I am the son of its father and the brother of its brother! By God, I will bind you like the binding of the salamah tree! Around the ṣilliyān grass there is indeed a murmuring! O people of Khurāsān, do you know who your governor is? Your governor is Yazīd b. Tharwān. It is as if I see an amir coming to you and seizing your fayʾ and your shade! Shoot at your distant target! How long will the people of Syria sprawl in your courtyards! O people of Khurāsān, trace my lineage and you will find me Iraqi in mother, birthplace, judgment, inclination, and religion, and you have now become, as you see, in security and well-being! God has opened the lands for you and made your roads safe, so that a woman in a howdah travels from Marw to Balkh without a pass. Praise God for well-being and ask Him for gratitude and increase.” Then he descended and entered his house. His family came to him and said: “We have never seen you like today,” and they reproached him. He said: “When I spoke and no one answered me, I became angry and did not know what I was saying.” The people became angry and detested the renunciation of Sulaymān, so they resolved to renounce Qutaybah and oppose him. The first to speak were the Azd. They came to Ḥuḍayn b. al-Mundhir (with a dotted ḍād) and said: “This man has called for renouncing the caliph, which corrupts religion and worldly affairs, and he has reviled us. What do you think?” He said: “Muḍar in Khurāsān are numerous, and Tamīm are the most numerous of them; they are the horsemen of Khurāsān, and they will not accept that authority pass to other than Muḍar. If you exclude them from it, they will aid Qutaybah.” They agreed to that and said: “Whom do you think among Tamīm?” He said: “I see no one but Wakīʿ.” Ḥayyān al-Nabaṭī, mawlā of Banū Shaybān, said: “No one should undertake this except Wakīʿ. He will endure its heat, shed his blood, and expose himself to killing. If an amir arrives, he will seize him for what he has committed, for he does not consider the consequences. He has a clan that obeys him, and he is rancorous, seeking Qutaybah because of the leadership that he diverted from him and gave to Ḍirār b. Ḥuṣayn al-Ḍabbī.” So the people went secretly to one another. It was said to Qutaybah: “Nothing corrupts the people's affair except Ḥayyān.” So he wanted to assassinate him. Ḥayyān used to befriend the servants of the governors. Qutaybah summoned a man and ordered him to kill Ḥayyān. Some of the servants heard it and came to Ḥayyān and told him. When Qutaybah's messenger came to summon him, he feigned illness. The people came to Wakīʿ and asked him to take charge of their affair, and he did. In Khurāsān that day there were from the people of Baṣrah and al-ʿĀliyah among the fighters nine thousand, and from Bakr seven thousand, their chief being Ḥuḍayn b. al-Mundhir; from Tamīm ten thousand, over whom was Ḍirār b. Ḥuṣayn; from ʿAbd al-Qays four thousand, over whom was ʿAbd Allāh b. ʿUlwān; from the Azd ten thousand, over whom was ʿAbd Allāh b. Ḥawdhān; from the people of Kūfah seven thousand, over whom was Jahm b. Zaḥr; and the mawālī seven thousand, over whom was Ḥayyān, who was from Daylam—though it is said from Khurāsān; he was only called Nabaṭī because of his accent. Ḥayyān sent to Wakīʿ: “If I hold back from you and aid you, will you give me the eastern side of the Balkh River and its land tax as long as I live and as long as you are amir?” He said: “Yes.” Ḥayyān said to the non-Arabs: “These people are fighting for no religion, so leave them to kill one another.” They did so, and they pledged allegiance to Wakīʿ secretly. It was said to Qutaybah: “The people are pledging allegiance to Wakīʿ.” He secretly sent Ḍirār b. Sinān al-Ḍabbī to Wakīʿ, and he pledged allegiance to him secretly. His affair became apparent to Qutaybah, so he sent to summon him. He found that he had dyed his legs with red ochre, hung an amulet on his head, and had with him two men reciting incantations over his leg. He said to the messenger: “You see what is wrong with my leg.” He returned and told Qutaybah, who sent him back saying: “You must come to me even if carried.” He said: “I cannot.” Qutaybah said to his chief of police: “Go to Wakīʿ and bring him to me. If he refuses, strike his neck.” He sent horsemen with him. It is said he sent Shuʿbah b. Ẓuhayr al-Tamīmī to him. Wakīʿ said to him: “O son of Ẓuhayr, wait a little; the squadrons will catch up with you.” He donned his armor, called out among the people, and they came to him. He mounted his horse and went out. A man met him, and he said: “From whom are you?” He said: “From Banū Asad.” He said: “What is your name?” He said: “Ḍirghāmah.” He said: “Son of whom?” He said: “Son of Layth.” So he gave him his banner—though it is said it was with ʿUqbah b. Shihāb al-Māzinī. The people came to him in successive groups from every direction, and he advanced with them, saying: A stallion, when loaded with a hardship, Tightens for it the ribs and the girth. To Qutaybah gathered the people of his household, his elite companions, and his trusted men, among them Iyās b. Bayhas b. ʿAmr, who was Qutaybah's paternal cousin. Qutaybah ordered a man to call out: “Where are Banū ʿĀmir?” Muḥaqqir b. Jazʾ al-ʿAlāʾī, who was also a Qaysī, said to him, and Qutaybah had treated them harshly: “Call them where you have placed them.” Qutaybah said: “Call: 'I remind you of God and kinship.'” Muḥaqqir said: “You have cut it.” He said: “Call: 'You shall have satisfaction.'” Muḥaqqir said: “Then may God not restore us.” At that Qutaybah said: O soul, be patient with the pain that has befallen, Since I find no peers for the excesses of life. He called for a trained hackney of his to ride, but it kept refusing him until it tired. When he saw that, he returned to his couch, sat on it, and said: “Leave it. This is a matter that is intended.” Ḥayyān al-Nabaṭī came with the non-Arabs while Qutaybah was angry with him. ʿAbd Allāh, Qutaybah's brother, said to Ḥayyān: “Attack them.” Ḥayyān said: “It is not time yet.” ʿAbd Allāh said: “Hand me my bow.” Ḥayyān said: “This is not a day for a bow.” Ḥayyān said to his son: “When you see me turn my cap and go toward Wakīʿ's camp, then swing with those of the non-Arabs who are with you toward me.” When Ḥayyān turned his cap, the non-Arabs inclined toward Wakīʿ's camp and shouted “Allāhu akbar.” Qutaybah sent his brother Ṣāliḥ to the people, but a man from Banū Ḍabbah—or it is said from Balʿam—shot him and struck his head. He was carried to Qutaybah with his head drooping, and he was placed in his prayer area, and Qutaybah sat beside him for a while. The people clashed, and ʿAbd al-Raḥmān, Qutaybah's brother, advanced toward them. The market people and the riff-raff shot him and killed him. The people burned a place where Qutaybah's camels and mounts were, and they drew near to him. A man from Bāhilah fought in his defense. Qutaybah said to him: “Save yourself.” He said: “Then I would have repaid you badly, for you have fed me fine white bread and clothed me in silk brocade.” The people came until they reached his tent and cut its ropes. Qutaybah was wounded many times, and Jahm b. Zaḥr b. Qays said to Saʿd: “Dismount and take his head.” Saʿd dismounted, slit the tent, and cut off his head. Killed with him from his brothers' kin were ʿAbd al-Raḥmān, ʿAbd Allāh, Ṣāliḥ, Ḥuṣayn, ʿAbd al-Karīm, and Muslim; his son Kathīr was killed, though it is said ʿAbd al-Karīm was killed at Qazwīn. The number of those killed with Qutaybah from his household was eleven men. ʿUmar b. Muslim, Qutaybah's brother, escaped; his maternal uncles saved him. His mother was al-Ghabrāʾ bt. Ḍirār b. al-Qaʿqāʿ b. Maʿbad b. Zurārah al-Qaysiyyah. When Qutaybah was killed, Wakīʿ ascended the pulpit and said: “My likeness and the likeness of Qutaybah are as the first one said: Whoever mounts the stallion mounts the one who mounts you. Qutaybah wanted my death, but I am a killer. They tested me, then tested me again, from two arrow-shots and from hundreds. Until when I grew old and they made me old, they let go my reins and avoided me. I am Abū Muṭarrif!” Then he said: I am Ibn Khindif; her tribes trace my lineage with virtuous deeds, And my paternal uncle is Qays ʿAylān. Then he took hold of his beard and said: An old man, when loaded with a hardship, Tightens for it the ribs and the girth. By God, I shall kill and kill! And I shall crucify and crucify! This marzubān of yours, the son of an adulteress, has raised your prices! By God, the qafīz will become four dirhams, or I shall crucify him! Pray upon your Prophet.” Then he descended. Wakīʿ sought Qutaybah's head and his seal. It was said to him: “The Azd have taken it.” Wakīʿ went out brandishing his sword and said: “By God, besides whom there is no god, I will not leave until the head is brought to me, or my head goes with it.” Ḥuḍayn said to him: “Be calm, Abū Muṭarrif, for it will be brought to you.” Ḥuḍayn went to the Azd, being their chief, and ordered them to hand over the head to Wakīʿ, and they handed it to him. He sent it to Sulaymān with a group in which there was no Tamīmī. Wakīʿ fulfilled for Ḥayyān al-Nabaṭī what he had guaranteed him. When Sulaymān was brought the head of Qutaybah and the heads of his family, al-Hudhayl b. Zufar b. al-Ḥārith was with him. He said to him: “Did this grieve you, O Hudhayl?” He said: “If it grieved me, it would grieve many people.” Sulaymān said: “I did not intend all this.” Sulaymān said this to al-Hudhayl because he and Qutaybah were of Qays ʿAylān. Then he ordered the heads to be buried. When Qutaybah was killed, a man from the people of Khurāsān said: “O company of Arabs, you have killed Qutaybah. By God, if he had been one of us and died, we would have placed him in a coffin and sought rain through him and sought victory through him when we raided. No one ever did in Khurāsān what Qutaybah did, except that he acted treacherously. That was because al-Ḥajjāj wrote to him: 'Deceive them and kill them for God.'” The Iṣbahbadh said: “You have killed Qutaybah and Yazīd b. al-Muhallab, and they are the two lords of the Arabs.” It was said to him: “Which of them was greater and more awe-inspiring among you?” He said: “If Qutaybah were in the farthest burrow in the west, fettered, while Yazīd were with us in our lands as governor over us, Qutaybah would still be more awe-inspiring in our breasts and greater than Yazīd.” Al-Farazdaq said about that: There came to me, while my saddle was in al-Madīnah, a disaster For the house of Tamīm that seated every standing man. ELEGY FOR QUTAYBAH B. MUSLIM ʿAbd al-Raḥmān b. Jumānah al-Bāhilī elegized him, saying: It is as if Abū Ḥafṣ Qutaybah had never marched With an army against an army, nor ascended a pulpit, Nor banners fluttered while the people around him Stood still, nor people witnessed for him an encampment. The fates called him, and he answered his Lord, And departed to the gardens, pure and cleansed. Islam was not afflicted after Muḥammad With the like of Abū Ḥafṣ, so weep for him, ʿAbharā. The poet exaggerated in his last verse; ʿAbhar was an umm walad of his. Al-Ṭirimmāḥ said about this battle in which Qutaybah was killed at the hands of Wakīʿ b. Abī Sūd: Were it not for the horsemen of Madhḥij, daughter of Madhḥij, And the Azd, the camp would have been shaken and plundered, And the lands would have been cut off with them, and no one From them would have returned to the people of Iraq as a reporter. The knots of the community would have become loose, and the affair Of the caliph would have been despised, and the forbidden would have been deemed lawful. A people who killed Qutaybah by force, While the horses leaned down, covered with dust, At al-Marj, Marj al-Ṣīn, where it became clear To Muḍar of Iraq who is the mightier and greater, When all of Rabīʿah allied together in panic, And Muḍar and those who claimed Muḍar were scattered. The Azd of Iraq and Madhḥij advanced To death, gathered by their greatest father, Qaḥṭān striking the head of every armored man, Their insights protecting them when they could not see. The Azd knew that beneath its banner There was a crushing kingship and red death. By our might the Prophet Muḥammad was aided, And by us the pulpit in Damascus was made firm. Ibn Jarīr has treated this story at great length and mentioned very many poems. Al-Qāḍī Ibn Khallikān said: Jarīr said about Qutaybah b. Muslim, may God have mercy on him and pardon him: You regretted killing al-Agharr b. Muslim, But when you meet God, you will be even more regretful. You were, through his raiding, in gain, While you are today a spoil for those you encounter. Yet he went forth to the ḥūr of Paradise, While Hellfire closes over you with affliction. He said: A group of his sons and descendants held governorship in the lands. Among them was ʿAmr b. Saʿīd b. Salm b. Qutaybah b. Muslim, who was generous and praised. When he died, Abū ʿAmr Ashjaʿ b. ʿAmr al-Sulamī al-Riqqī, resident of Baṣrah, elegized him, saying: Ibn Saʿīd passed away when there remained no east Nor west in which he had no eulogist. I did not know what the overflowing bounty of his hand Meant for the people until the slabs concealed him. He came to be in a narrow grave of the earth, Though while alive, the vast plains were too narrow for him. I shall weep for you as long as my tears flow; if they dry up, Then suffice you from me what the ribs conceal." } I am not one to despair over a calamity, however great, Nor to rejoice in any joy after your death. It is as if no living being has died except you, And no mourners have risen for anyone but you. If elegies in your honor are excellent and their mention endures, Then excellent indeed were the panegyrics once composed for you. Ibn Khallikān said: These are among the finest elegies, and they are found in al-Ḥamāsah. Then he spoke of Bāhilah, saying that it is a tribe despised among the Arabs. He said: I have read in some collections that al-Ashʿath b. Qays said: “O Messenger of God, are our bloodwits equal?” He replied: “Yes, and if you killed a man of Bāhilah, I would have you killed for him.” It was said to one of the Arabs: “Would it please you to enter Paradise while being a Bāhilī?” He replied: “On condition that the people of Paradise do not know it.” A Bedouin asked a man: “From whom are you?” He said: “From Bāhilah.” So he began to console him. The man said: “And I will add that I am not of the pure stock, but rather I am one of their clients.” He then began to kiss his hands and feet. The man asked: “Why do you do this?” He replied: “Because God Almighty did not afflict you with this misfortune in this world except to compensate you with Paradise in the Hereafter.”
Tarikh (al-Tabari) 2410No grade recorded
وَفِيهَا حَجَّ بِالنَّاسِ أَبُو بَكْرِ بْنُ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَزْمٍ، وَكَانَ هُوَ الْأَمِيرَ عَلَى الْمَدِينَةِ وَعَلَى مَكَّةَ عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللَّهِ بْنِ خَالِدِ بْنِ أُسَيْدٍ، وَعَلَى حَرْبِ الْعِرَاقِ وَصَلَاتِهَا يَزِيدُ بْنُ الْمُهَلَّبِ، وَعَلَى خَرَاجِهَا صَالِحُ بْنُ عَبْدِ الرَّحْمَنِ، وَعَلَى نِيَابَةِ الْبَصْرَةِ لِيَزِيدَ بْنِ الْمُهَلَّبِ سُفْيَانُ بْنُ عَبْدِ اللَّهِ الْكِنْدِيُّ، وَعَلَى قَضَائِهَا عَبْدُ الرَّحْمَنِ بْنُ أُذَيْنَةَ، وَعَلَى قَضَاءِ الْكُوفَةِ أَبُو بَكْرِ بْنُ أَبِي مُوسَى، وَعَلَى حَرْبِ خُرَاسَانَ وَكِيعُ بْنُ أَبِي سُودٍ.
✧ In this year, Abū Bakr b. Muḥammad b. ʿAmr b. Ḥazm led the people in the pilgrimage. He was the governor over Madinah, and over Makkah was ʿAbd al-ʿAzīz b. ʿAbd Allāh b. Khālid b. Usayd. Over the military affairs and prayer of Iraq was Yazīd b. al-Muhallab, and over its land tax was Ṣāliḥ b. ʿAbd al-Raḥmān. As deputy of Yazīd b. al-Muhallab over Baṣrah was Sufyān b. ʿAbd Allāh al-Kindī, and over its judiciary was ʿAbd al-Raḥmān b. Udhaynah. Over the judiciary of Kūfah was Abū Bakr b. Abī Mūsā, and over the military affairs of Khurāsān was Wakīʿ b. Abī Sūd.
Tarikh (al-Tabari) 2411No grade recorded
ذِكْرُ مَنْ تُوُفِّيَ فِي سنة ست وتسعين مِنَ الْأَكَابِرِ قرة بن شريك القيسي وَفِي سنة ست وتسعين تُوُفِّيَ قُرَّةُ بْنُ شَرِيكٍ الْقَيْسِيُّ أَمِيرُ مِصْرَ مِنْ جِهَةِ الْوَلِيدِ. فِي صَفَرٍ، وَقِيلَ: مَاتَ سَنَةَ خَمْسٍ وَتِسْعِينَ فِي الشَّهْرِ الَّذِي مَاتَ فِيهِ الْحَجَّاجُ. وَفِيهَا مَاتَ شُرَيْحٌ الْقَاضِي، وَقِيلَ سَنَةَ سَبْعٍ وَتِسْعِينَ، وَلَهُ مِائَةٌ وَعِشْرُونَ سَنَةٌ. وَفِيهَا مَاتَ عَبْدُ الرَّحْمَنِ بْنُ أَبِي بَكْرَةَ. وَمَحْمُودُ بْنُ لَبِيدٍ الْأَنْصَارِيُّ، وَلَهُ صُحْبَةٌ. إِبْرَاهِيمُ بْنُ يَزِيدَ بْنِ الْأَسْوَدِ، أَبُو عِمْرَانَ النَّخَعِيُّ إِبْرَاهِيمُ بْنُ يَزِيدَ بْنِ الْأَسْوَدِ، أَبُو عِمْرَانَ النَّخَعِيُّ : كَانَ إِمَامًا فِي الْفِقْهِ، يُعَظِّمُهُ الْأَكَابِرُ، وَكَانَ سَعِيدُ بْنُ جُبَيْرٍ يَقُولُ: أَتَسْتَفْتُونِي وَفِيكُمْ إِبْرَاهِيمُ. وَكَانَ شَدِيدَ الْهَيْبَةِ، يُهَابُ كَمَا يُهَابُ الْأَمِيرُ، وَكَانَ يَتَخَوَّفُ مِنَ الْفَتْوَى وَيَحْتَقِرُ نَفْسَهُ وَيَقُولُ: احْتِيجَ إِلَيَّ. وَيَكْرَهُ أَنْ يَسْتَنِدَ إِلَى السَّارِيَةِ، وَلَا يَتَكَلَّمُ حَتَّى يُسْأَلَ وَحَمَلَ النَّاسُ عَنْهُ الْعِلْمَ وَهُوَ ابْنُ ثَمَانِي عَشْرَةَ سَنَةً. وَكَانَ يَصُومُ يَوْمًا وَيُفْطِرُ يَوْمًا. عن مُحَمَّدَ بْنَ مُسْلِمٍ الزُّهْرِيَّ، قال: قَدِمْتُ عَلَى عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ، فَقَالَ لِي: مِنْ أَيْنَ [قَدِمْتَ] يَا زُهْرِيُّ؟ قُلْتُ: مِنْ مَكَّةَ، فَقَالَ: مَنْ خَلَّفْتَ بِهَا يَسُودُ أَهْلَهَا؟ قُلْتُ: عَطَاءُ بْنُ أَبِي رَبَاحٍ، قَالَ: فَمِنَ الْعَرَبِ أَمْ مِنَ الْمَوَالِي؟ قُلْتُ: مِنَ الْمَوَالِي، قَالَ: وَبِمَ سَادَهُمْ؟ قُلْتُ: بِالدِّيَانَةِ وَالرِّوَايَةِ، قَالَ: إِنَّ أَهْلَ الدِّيَانَةِ وَالرِّوَايَةِ لَيَنْبَغِي أَنْ يَسُودُوا، فَمَنْ يَسُودُ أَهْلَ الْيَمَنِ؟ قُلْتُ: طَاوُسُ بْنُ كَيْسَانَ، قَالَ: مِنَ الْعَرَبِ أَمْ مِنَ الْمَوَالِي؟ قُلْتُ: مِنَ الْمَوَالِي، قَالَ: وَبِمَ سَادَهُمْ؟ قُلْتُ: بِمَا سَادَهُمْ بِهِ عَطَاءٌ، قَالَ: إِنَّهُ لَيَنْبَغِي. قَالَ: فَمَنْ يَسُودُ أَهْلَ مِصْرَ؟ قُلْتُ: يَزِيدُ بْنُ أَبِي حَبِيبٍ، قَالَ: فَمِنَ الْعَرَبِ أَمْ مِنَ الْمَوَالِي؟ قُلْتُ: مِنَ الْمَوَالِي، [عَبْدٌ نُوبِيٌّ أَعْتَقَتْهُ امْرَأَةٌ مِنْ هُذَيْلٍ]، قَالَ: فَمَنْ يَسُودُ أَهْلَ الْجَزِيرَةِ؟ قُلْتُ: مَيْمُونُ بْنُ مِهْرَانَ، قَالَ: فَمِنَ الْعَرَبِ أَمْ مِنَ الْمَوَالِي؟ قُلْتُ: مِنَ الْمَوَالِي، قَالَ: فَمَنْ يَسُودُ أَهْلَ الْبَصْرَةِ؟ قُلْتُ: الْحُسَيْنُ بْنُ أَبِي الْحَسَنِ، قَالَ: فَمِنَ الْعَرَبِ أَمْ مِنَ الْمَوَالِي؟ قُلْتُ: مِنَ الْمَوَالِي، قَالَ: وَيْلَكَ، فَمَنْ يَسُودُ أَهْلَ الْكُوفَةِ؟ قُلْتُ: إِبْرَاهِيمُ النَّخَعِيُّ، قَالَ: فَمِنَ الْعَرَبِ أَمْ مِنَ الْمَوَالِي؟ قُلْتُ: مِنَ الْعَرَبِ، قَالَ: وَيْلَكَ يَا زُهْرِيُّ، فَرَّجْتَ عَنِّي، وَاللَّهِ لَيَسُودَنَّ الْمَوَالِي عَلَى الْعَرَبِ حَتَّى يُخْطَبَ لَهَا عَلَى الْمَنَابِرِ وَالْعَرَبُ تَحْتَهَا، قُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّمَا هُوَ أَمْرُ اللَّهِ وَدِينُهُ، فَمَنْ حَفِظَهُ سَادَ، وَمَنْ ضَيَّعَهُ سَقَطَ. وعَنْ إِبْرَاهِيمَ أَنَّهُ قَالَ: قَدْ تَكَلَّمْتُ وَلَوْ وَجَدْتُ بُدًّا مَا تَكَلَّمْتُ، وَإِنَّ زَمَانًا أَكُونُ فِيهِ فَقِيهَ الْكُوفَةِ لَزَمَانُ سُوءٍ. عن الْأَعْمَشُ، قَالَ: خَرَجْتُ أَنَا وَإِبْرَاهِيمُ النَّخَعِيُّ وَنَحْنُ نُرِيدُ الْجَامِعَ، فَلَمَّا صِرْنَا فِي خِلَالِ طُرُقَاتِ الْكُوفَةِ قَالَ لِي: يَا سُلَيْمَانُ، قُلْتُ: لَبَّيْكَ، قَالَ: هَلْ لَكَ أَنْ تَأْخُذَ فِي خِلَالِ طُرُقَاتِ الْكُوفَةِ كَيْ لَا نَمُرَّ بِسُفَهَائِهَا فَيَنْظُرُونَ إِلَى أَعْوَرَ وَأَعْمَشَ فَيَغْتَابُونَا وَيَأْثَمُونَ؟ قُلْتُ: يَا أَبَا عِمْرَانَ، وَمَا عَلَيْكَ فِي أَنْ نُؤْجَرَ وَيَأْثَمُونَ؟ قَالَ: يَا سُبْحَانَ اللَّهِ، بَلْ نَسْلَمُ وَيَسْلَمُونَ خَيْرٌ مِنْ أَنْ نُؤْجَرَ وَيَأْثَمُونَ. عَنْ عِمْرَانَ الْخَيَّاطِ، قَالَ: دَخَلْنَا عَلَى إِبْرَاهِيمَ النَّخَعِيِّ نَعُودُهُ وَهُوَ يَبْكِي، فَقُلْنَا: مَا يُبْكِيكَ؟ قَالَ: أَنْتَظِرُ مَلَكَ الْمَوْتِ، لَا أَدْرِي يُبَشِّرُنِي بِالْجَنَّةِ أَمْ بِالنَّارِ. أَدْرَكَ إِبْرَاهِيمُ النَّخَعِيُّ أَبَا سَعِيدٍ الْخُدْرِيَّ، وَعَائِشَةَ، وَعَامَّةُ مَا يَرْوِي عَنِ التَّابِعِينَ كَعَلْقَمَةَ، وَمَسْرُوقٍ، وَالْأَسْوَدِ. وَتُوُفِّيَ هَذِهِ السَّنَةَ وَهُوَ ابْنُ تِسْعٍ وَأَرْبَعِينَ سَنَةً. وَقِيلَ: ابْنُ نَيِّفٍ وَخَمْسِينَ سَنَةً. وَكَانَ الشَّعْبِيُّ يَقُولُ: وَاللَّهِ مَا تَرَكَ بَعْدَهُ مِثْلَهُ. عَبْدُ اللَّهِ بْنُ عَمْرِو بْنِ عُثْمَانَ بْنِ عَفَّانَ عَبْدُ اللَّهِ بْنُ عَمْرِو بْنِ عُثْمَانَ بْنِ عَفَّانَ: أُمُّهُ حَفْصَةُ بِنْتُ عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ الْخَطَّابِ، تُوُفِّيَ بِمِصْرَ فِي هَذِهِ السَّنَةِ. وَهَذَا الرَّجُلُ تَزَوَّجَ إِلَيْهِ أَرْبَعَةٌ مِنَ الْخُلَفَاءِ، كَانَ لَهُ بِنْتٌ اسْمُهَا عَبْدَةُ تَزَوَّجَهَا الْوَلِيدُ بْنُ عَبْدِ الْمَلِكِ، وَبِنْتٌ تُكَنَّى أُمَّ سَعِيدٍ تَزَوَّجَهَا يَزِيدُ بْنُ عَبْدِ الْمَلِكِ، وَرُقَيَّةُ تَزَوَّجَهَا هِشَامُ بْنُ عَبْدِ الْمَلِكِ، وَبِنْتٌ اسْمُهَا عَائِشَةُ تَزَوَّجَهَا سُلَيْمَانُ بْنُ عَبْدِ الْمَلِكِ.
✧ Mention of the notables who died in the year ninety-six: Qurrah b. Sharīk al-Qaysī. In the year ninety-six, Qurrah b. Sharīk al-Qaysī, governor of Egypt on behalf of al-Walīd, died in Ṣafar. It is also said he died in the year ninety-five, in the same month in which al-Ḥajjāj died. In that year Shurayḥ the judge died—though it is also said in the year ninety-seven—at the age of one hundred and twenty. In that year ʿAbd al-Raḥmān b. Abī Bakrah died. And Maḥmūd b. Labīd al-Anṣārī, a Companion. Ibrāhīm b. Yazīd b. al-Aswad, Abū ʿImrān al-Nakhaʿī: He was an imam in jurisprudence, whom the notables held in high esteem. Saʿīd b. Jubayr used to say: "Do you ask me for legal opinions while Ibrāhīm is among you?" He inspired great awe, being held in awe as a ruler is held in awe. He dreaded giving legal opinions, despised himself, and said: "I have become needed." He disliked leaning against a pillar and would not speak until he was asked. People took knowledge from him when he was eighteen. He fasted one day and broke his fast the next. From Muḥammad b. Muslim al-Zuhrī, who said: I came to ʿAbd al-Malik b. Marwān, and he said to me: "Where have you come from, O Zuhrī?" I said: "From Makkah." He said: "Whom did you leave there leading its people?" I said: "ʿAṭāʾ b. Abī Rabāḥ." He said: "From the Arabs or from the mawālī?" I said: "From the mawālī." He said: "By what does he lead them?" I said: "By piety and transmission." He said: "Indeed, the people of piety and transmission deserve to lead. So who leads the people of Yemen?" I said: "Ṭāwūs b. Kaysān." He said: "From the Arabs or from the mawālī?" I said: "From the mawālī." He said: "By what does he lead them?" I said: "By the same as ʿAṭāʾ leads them." He said: "That is fitting." He said: "So who leads the people of Egypt?" I said: "Yazīd b. Abī Ḥabīb." He said: "From the Arabs or from the mawālī?" I said: "From the mawālī, a Nubian slave freed by a woman of Hudhayl." He said: "So who leads the people of the Jazīrah?" I said: "Maymūn b. Mihrān." He said: "From the Arabs or from the mawālī?" I said: "From the mawālī." He said: "So who leads the people of Baṣrah?" I said: "Al-Ḥusayn b. Abī al-Ḥasan." He said: "From the Arabs or from the mawālī?" I said: "From the mawālī." He said: "Woe to you! So who leads the people of Kūfah?" I said: "Ibrāhīm al-Nakhaʿī." He said: "From the Arabs or from the mawālī?" I said: "From the Arabs." He said: "Woe to you, O Zuhrī! You have relieved me. By God, the mawālī will indeed lead the Arabs until sermons are delivered for them from the pulpits while the Arabs are beneath them." I said: "O Commander of the Faithful, it is but the command of God and His religion. Whoever preserves it leads, and whoever neglects it falls." From Ibrāhīm, who said: "I have spoken, and had I found any alternative I would not have spoken. Indeed, a time in which I am the jurist of Kūfah is an evil time." From al-Aʿmash, who said: Ibrāhīm al-Nakhaʿī and I went out intending to go to the congregational mosque. When we came to the winding streets of Kūfah, he said to me: "O Sulaymān." I said: "At your service." He said: "Would you like us to take the winding streets of Kūfah so that we do not pass by its fools, who would look at a one-eyed man and a bleary-eyed man and backbite us, thus sinning?" I said: "O Abū ʿImrān, what harm is it to you if we are rewarded and they sin?" He said: "Glory be to God! Rather, that we and they remain safe is better than that we are rewarded and they sin." From ʿImrān the tailor, who said: We entered upon Ibrāhīm al-Nakhaʿī to visit him in his illness while he was weeping. We said: "What makes you weep?" He said: "I await the Angel of Death, not knowing whether he will give me glad tidings of Paradise or of Hell." Ibrāhīm al-Nakhaʿī met Abū Saʿīd al-Khudrī and ʿĀʾishah, and most of what he narrates is from the Successors such as ʿAlqamah, Masrūq, and al-Aswad. He died in this year at the age of forty-nine—though it is also said he was a little over fifty. Al-Shaʿbī used to say: "By God, he left behind no one like him." ʿAbd Allāh b. ʿAmr b. ʿUthmān b. ʿAffān: His mother was Ḥafṣah bt. ʿAbd Allāh b. ʿUmar b. al-Khaṭṭāb. He died in Egypt in this year. To this man four caliphs gave daughters in marriage. He had a daughter named ʿAbdah whom al-Walīd b. ʿAbd al-Malik married; a daughter called Umm Saʿīd whom Yazīd b. ʿAbd al-Malik married; Ruqayyah whom Hishām b. ʿAbd al-Malik married; and a daughter named ʿĀʾishah whom Sulaymān b. ʿAbd al-Malik married.
Tarikh (al-Tabari) 2412No grade recorded
وفي سَنَةُ سَبْعٍ وَتِسْعِينَ جَهَّزَ سُلَيْمَانُ بْنُ عَبْدِ الْمَلِكِ الْجُيُوشَ إِلَى الْقُسْطَنْطِينِيَّةِ . وَفِيهَا أَمَّرَ ابْنَهُ دَاوُدَ عَلَى الصَّائِفَةِ، فَفَتَحَ حِصْنَ الْمَرْأَةِ. قَالَ الْوَاقِدِيُّ: وَفِيهَا غَزَا مَسْلَمَةُ بْنُ عَبْدِ الْمَلِكِ أَرْضَ الْوَضَّاحِيَّةِ فَافْتَتَحَ الْحِصْنَ الَّذِي فَتَحَهُ الْوَضَّاحُ صَاحِبُ الْوَضَّاحِيَّةِ. وَفِيهَا غَزَا مَسْلَمَةُ أَيْضًا بَرْجَمَةَ، فَفَتَحَ حُصُونًا، وَبَرْجَمَةَ، وَحِصْنَ الْحَدِيدِ وَسَرْدَوْسَلَ، وَشَتَّى بِأَرْضِ الرُّومِ. وَفِيهَا غَزَا عُمَرُ بْنُ هُبَيْرَةَ الْفَزَارِيُّ فِي الْبَحْرِ أَرْضَ الرُّومِ وَشَتَّى بِهَا. وَفِيهَا عُزِلَ دَاوُدُ بْنُ طَلْحَةَ الْحَضْرَمِيُّ عَنْ مَكَّةَ، وَكَانَ عَمَلُهُ عَلَيْهَا سِتَّةَ أَشْهُرٍ، وَوُلِّيَ عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللَّهِ بْنِ خَالِدٍ.
✧ In the year ninety-seven: Sulaymān b. ʿAbd al-Malik equipped the armies for Constantinople. In it he appointed his son Dāwūd over the summer expedition, and he conquered the Fortress of the Woman. Al-Wāqidī said: In it Maslamah b. ʿAbd al-Malik raided the land of al-Waḍḍāḥiyyah, and he conquered the fortress which al-Waḍḍāḥ, the lord of al-Waḍḍāḥiyyah, had conquered. In it Maslamah also raided Barjamah, and he conquered fortresses, and Barjamah, and the Iron Fortress, and Sardawsal, and he wintered in the land of the Byzantines. In it ʿUmar b. Hubayrah al-Fazārī raided by sea the land of the Byzantines and wintered there. In it Dāwūd b. Ṭalḥah al-Ḥaḍramī was dismissed from Makkah, after his tenure over it had been six months, and ʿAbd al-ʿAzīz b. ʿAbd Allāh b. Khālid was appointed.
Tarikh (al-Tabari) 2413No grade recorded
ثُمَّ دَخَلَتْ سَنَةُ سَبْعٍ وَتِسْعِينَ ذِكْرُ مَقْتَلِ عَبْدِ الْعَزِيزِ بْنِ مُوسَى بْنِ نُصَيْرٍ وَكَانَ سَبَبُ قَتْلِهِ أَنَّ أَبَاهُ اسْتَعْمَلَهُ عَلَى الْأَنْدَلُسِ، عِنْدَ عَوْدِهِ إِلَى الشَّامِ، فَضَبَطَهَا وَسَدَّدَ أُمُورَهَا، وَحَمَى ثُغُورَهَا، وَافْتَتَحَ فِي إِمَارَتِهِ مَدَائِنَ بَقِيَتْ بَعْدَ أَبِيهِ، وَكَانَ خَيِّرًا فَاضِلًا، وَتَزَوَّجَ امْرَأَةَ رُذَرِيقَ، فَحَظِيَتْ عِنْدَهُ وَغَلَبَتْ عَلَيْهِ، فَحَمَلَتْهُ عَلَى أَنْ يَأْخُذَ أَصْحَابَهُ وَرَعِيَّتَهُ بِالسُّجُودِ لَهُ إِذَا دَخَلُوا عَلَيْهِ كَمَا كَانَ يُفْعَلُ لِزَوْجِهَا رُذَرِيقَ. فَقَالَ لَهَا: إِنَّ ذَلِكَ لَيْسَ فِي دِينِنَا. فَلَمْ تَزَلْ بِهِ حَتَّى أَمَرَ فَفُتِحَ بَابٌ قَصِيرٌ لِمَجْلِسِهِ الَّذِي كَانَ يَجْلِسُ فِيهِ، فَكَانَ أَحَدُهُمْ إِذَا دَخَلَ مِنْهُ طَأْطَأَ رَأْسَهُ فَيَصِيرُ كَالرَّاكِعِ، فَرَضِيَتْ بِهِ، فَصَارَ كَالسُّجُودِ عِنْدَهَا، فَقَالَتْ لَهُ: الْآنَ لَحِقْتَ بِالْمُلُوكِ، وَبَقِيَ أَنْ أَعْمَلَ لَكَ تَاجًا مِمَّا عِنْدِي مِنَ الذَّهَبِ وَاللُّؤْلُؤِ، فَأَبَى، فَلَمْ تَزَلْ بِهِ حَتَّى فَعَلَ. فَانْكَشَفَ ذَلِكَ لِلْمُسْلِمِينَ، فَقِيلَ: تَنَصَّرَ، وَفَطِنُوا لِلْبَابِ، فَثَارُوا عَلَيْهِ، فَقَتَلُوهُ فِي آخِرِ سَنَةِ سَبْعٍ وَتِسْعِينَ. وَقِيلَ: إِنَّ سُلَيْمَانَ بْنَ عَبْدِ الْمَلِكِ بَعْثَ إِلَى الْجُنْدِ فِي قَتْلِهِ عِنْدَ سُخْطِهِ عَلَى وَالِدِهِ مُوسَى بْنِ نُصَيْرٍ، فَدَخَلُوا عَلَيْهِ وَهُوَ فِي الْمِحْرَابِ، فَصَلَّى الصُّبْحَ وَقَدْ قَرَأَ الْفَاتِحَةَ وَسُورَةَ الْوَاقِعَةِ، فَضَرَبُوهُ بِالسُّيُوفِ ضَرْبَةً وَاحِدَةً، وَأَخَذُوا رَأْسَهُ فَسَيَّرُوهُ إِلَى سُلَيْمَانَ، فَعَرَضَهُ سُلَيْمَانُ عَلَى أَبِيهِ، فَتَجَلَّدَ لِلْمُصِيبَةِ، وَقَالَ: هَنِيئًا لَهُ بِالشَّهَادَةِ، فَقَدْ قَتَلْتُمُوهُ وَاللَّهِ صَوَّامًا قَوَّامًا. وَكَانُوا يَعُدُّونَهَا مِنْ زَلَّاتِ سُلَيْمَانَ. وَكَانَ قَتْلُهُ عَلَى هَذِهِ الرِّوَايَةِ سَنَةَ ثَمَانٍ وَتِسْعِينَ فِي آخِرِهَا. ثُمَّ إِنْ سُلَيْمَانَ وَلَّى الْأَنْدَلُسَ الْحُرَّ بْنَ عَبْدِ الرَّحْمَنِ الثَّقَفِيَّ، فَأَقَامَ وَالِيًا عَلَيْهَا إِلَى أَنِ اسْتُخْلِفَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ فَعَزَلَهُ.
✧ Then the year ninety-seven began. The killing of ʿAbd al-ʿAzīz b. Mūsā b. Nuṣayr. The reason for his killing was that his father had appointed him over al-Andalus when he returned to Syria, and he controlled it, put its affairs in order, protected its frontiers, and in his governorship conquered cities that had remained after his father. He was good and virtuous. He married the wife of Roderic, and she gained favor with him and prevailed over him. She induced him to make his companions and subjects prostrate themselves to him when they entered upon him, as had been done for her husband Roderic. He said to her, "This is not part of our religion." She kept at him until he ordered a low door to be opened for the hall in which he sat, so that when one of them entered through it he bent his head, becoming like one bowing. She accepted this, and it became like prostration in her view. She said to him, "Now you have joined the kings. It remains for me to make you a crown from the gold and pearls I have." He refused, but she kept at him until he did it. This became apparent to the Muslims, and it was said that he had become a Christian. They noticed the door and rose against him and killed him at the end of the year ninety-seven. It is also said that Sulaymān b. ʿAbd al-Malik sent to the troops ordering his killing when he was angry with his father Mūsā b. Nuṣayr. They entered upon him while he was in the prayer niche, and he had prayed the dawn prayer reciting the Fātiḥa and Sūrat al-Wāqiʿa. They struck him with swords in a single blow, took his head, and sent it to Sulaymān. Sulaymān showed it to his father, who bore the calamity with fortitude and said, "Congratulations to him on martyrdom. By God, you have killed a man who fasted much and prayed much." They counted this among the slips of Sulaymān. According to this account, his killing was at the end of the year ninety-eight. Then Sulaymān appointed al-Ḥurr b. ʿAbd al-Raḥmān al-Thaqafī over al-Andalus, and he remained its governor until ʿUmar b. ʿAbd al-ʿAzīz became caliph and dismissed him.
Tarikh (al-Tabari) 2414No grade recorded
وِلَايَةِ يَزِيدَ بْنِ الْمُهَلَّبِ خُرَاسَانَ وَفِي سنة سبع وتسعين وَلَّى سُلَيْمَانُ نِيَابَةَ خُرَاسَانَ لِيَزِيدَ بْنِ الْمُهَلَّبِ، مُضَافًا إِلَى مَا بِيَدِهِ مِنْ إِمْرَةِ الْعِرَاقِ، وَكَانَ السَّبَبُ فِي ذَلِكَ أَنَّ سُلَيْمَانَ بْنَ عَبْدِ الْمَلِكِ لَمَّا وَلَّى يَزِيدَ الْعِرَاقَ فَوَّضَ إِلَيْهِ حَرْبَهَا وَالصَّلَاةَ بِهَا وَخَرَاجَهَا، فَنَظَرَ يَزِيدُ لِنَفْسِهِ، وَقَالَ: إِنَّ الْعِرَاقَ قَدْ أَخْرَبَهَا الْحَجَّاجُ، وَأَنَا الْيَوْمَ رَجُلُ أَهْلِ الْعِرَاقِ، وَمَتَى قَدِمْتُهَا وَأَخَذْتُ النَّاسَ بِالْخَرَاجِ وَعَذَّبْتُهُمْ عَلَى ذَلِكَ صِرْتُ مِثْلَ الْحَجَّاجِ، وَأَعَدْتُ عَلَيْهِمُ السُّجُونَ، وَمَا عَافَاهُمُ اللَّهُ مِنْهُ، وَمَتَى لَمْ آتِ سُلَيْمَانَ بِمِثْلِ مَا كَانَ الْحَجَّاجُ أَتَى بِهِ لَمْ يَقْبَلْ مِنِّي. فَأَتَى يَزِيدُ سُلَيْمَانَ وَقَالَ: أَدُلُّكَ عَلَى رَجُلٍ بَصِيرٍ بِالْخَرَاجِ تَوَلِّيهِ إِيَّاهُ ؟ قَالَ: نَعَمْ. قَالَ: صَالِحُ بْنُ عَبْدِ الرَّحْمَنِ مَوْلَى [ بَنِي ] تَمِيمٍ، فَوَلَّاهُ الْخَرَاجَ وَسَيَّرَهُ قَبْلَ يَزِيدَ، فَنَزَلَ وَاسِطًا، وَأَقْبَلَ يَزِيدُ، فَخَرَجَ النَّاسُ يَتَلَقَّوْنَهُ، وَلَمْ يَخْرُجْ صَالِحٌ حَتَّى قَرُبَ يَزِيدُ، فَخَرَجَ صَالِحٌ فِي الدُّرَّاعَةِ، بَيْنَ يَدَيْهِ أَرْبَعُمِائَةٍ مِنْ أَهْلِ الشَّامِ، فَلَقِيَ يَزِيدَ وَسَايَرَهُ، فَنَزَلَ يَزِيدُ، وَضَيَّقَ عَلَيْهِ صَالِحٌ فَلَمْ يُمَكِّنْهُ مِنْ شَيْءٍ، وَاتَّخَذَ [ يَزِيدُ ] أَلْفَ خِوَانٍ يُطْعِمُ النَّاسَ عَلَيْهَا، فَأَخَذَهَا صَالِحٌ، فَقَالَ يَزِيدُ: اكْتُبْ ثَمَنَهَا عَلَيَّ. وَاشْتَرَى يَزِيدُ مَتَاعًا وَكَتَبَ صَكًّا بِثَمَنِهِ إِلَى صَالِحٍ، فَلَمْ يَقْبَلْهُ وَقَالَ لِيَزِيدَ: إِنَّ الْخَرَاجَ لَا يَقُومُ بِمَا تُرِيدُ وَلَا يَرْضَى بِهَذَا أَمِيرُ الْمُؤْمِنِينَ وَتُؤْخَذُ بِهِ. فَضَاحَكَهُ يَزِيدُ، وَقَالَ: أَجْرِ هَذَا الْمَالَ هَذِهِ الْمَرَّةَ وَلَا أَعُودُ. فَفَعَلَ صَالِحٌ. وَكَانَ سُلَيْمَانُ لَمْ يَجْعَلْ خُرَاسَانَ إِلَى يَزِيدَ، فَضَجِرَ يَزِيدُ مِنَ الْعِرَاقِ لِتَضْيِيقِ صَالِحٍ عَلَيْهِ، فَدَعَا عَبْدَ اللَّهِ بْنَ الْأَهْتَمِ فَقَالَ لَهُ: إِنِّي أُرِيدُكَ لِأَمْرٍ قَدْ أَهَمَّنِي فَأُحِبُّ أَنْ تَكْفِيَنِيهِ. قَالَ: أَفْعَلُ. قَالَ: أَنَا فِيمَا تَرَى مِنَ الضِّيقِ وَقَدْ ضَجِرْتُ مِنْهُ، وَخُرَاسَانُ شَاغِرَةٌ بِرَجُلِهَا فَهَلْ مِنْ حِيلَةٍ ؟ قَالَ: نَعَمْ، سَرِّحْنِي إِلَى أَمِيرِ الْمُؤْمِنِينَ. قَالَ: فَاكْتُمْ مَا أَخْبَرْتُكَ. وَكَتَبَ إِلَى سُلَيْمَانَ يُخْبِرُهُ بِحَالِ الْعِرَاقِ، وَأَثْنَى عَلَى ابْنِ الْأَهْتَمِ، وَذَكَرَ عِلْمَهُ بِهَا، وَسَيَّرَ ابْنَ الْأَهْتَمِ عَلَى الْبَرِيدِ. فَأَتَى سُلَيْمَانَ وَاجْتَمَعَ بِهِ، فَقَالَ لَهُ سُلَيْمَانُ: إِنْ يَزِيدَ كَتَبَ إِلَيَّ يَذْكُرُ عِلْمَكَ بِالْعِرَاقِ وَخُرَاسَانَ، فَكَيْفَ عِلْمُكَ بِهَا ؟ قَالَ: أَنَا أَعْلَمُ النَّاسِ بِهَا، بِهَا وُلِدْتُ وَبِهَا نَشَأَتْ، وَلِي بِهَا وَبِأَهْلِهَا خَبَرٌ وَعِلْمٌ. قَالَ: فَأَشِرْ عَلَيَّ بِرَجُلٍ أُوَلِّيهِ خُرَاسَانَ. قَالَ: أَمِيرُ الْمُؤْمِنِينَ أَعْلَمُ بِمَنْ يُرِيدُ، فَإِنْ ذَكَرَ مِنْهُمْ أَحَدًا أَخْبَرْتُهُ بِرَأْيِي فِيهِ. فَسَمَّى رَجُلًا مِنْ قُرَيْشٍ، فَقَالَ: لَيْسَ مِنْ رِجَالِ خُرَاسَانَ. قَالَ: فَعَبْدُ الْمَلِكِ بْنُ الْمُهَلَّبِ. قَالَ: لَا يَصْلُحُ فَإِنَّهُ يَصْبُوَا عَنْ هَذَا، فَلَيْسَ لَهُ مَكْرُ أَبِيهِ، وَلَا شَجَاعَةُ أَخِيهِ. حَتَّى عَدَّدَ رِجَالًا، وَكَانَ آخِرُ مَنْ ذَكَرَ وَكِيعُ بْنُ أَبِي سُودٍ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ وَكِيعٌ رَجُلٌ شُجَاعٌ صَارِمٌ رَئِيسٌ مِقْدَامٌ، وَمَا أَحَدٌ أَوْجَبُ شُكْرًا وَلَا أَعْظَمُ عِنْدِي يَدًا مِنْ وَكِيعٍ، لَقَدْ أَدْرَكَ بِثَأْرِي وَشَفَانِي مِنْ عَدُوِّي، وَلَكِنَّ أَمِيرَ الْمُؤْمِنِينَ أَعْظَمُ حَقًّا وَالنَّصِيحَةُ لَهُ تَلْزَمُنِي، إِنَّ وَكِيعًا لَمْ تَجْتَمِعْ لَهُ مِائَةُ عِنَانٍ قَطُّ إِلَّا حَدَّثَ نَفْسَهُ بِغَدْرَةٍ، خَامِلٌ فِي الْجَمَاعَةِ ثَابِتٌ فِي الْفِتْنَةِ، قَالَ: مَا هُوَ مِمَّنْ تَسْتَعِينُ بِهِ، فَمَنْ لَهَا وَيْحَكَ ؟ قَالَ: رَجُلٌ أَعْلَمُهُ لَمْ يُسِمِّهِ أَمِيرُ الْمُؤْمِنِينَ. قَالَ: فَمَنْ هُوَ ؟ قَالَ: لَا أَذْكُرُهُ حَتَّى يَضْمَنَ لِي أَمِيرُ الْمُؤْمِنِينَ سَتْرَ ذَلِكَ، وَأَنْ يُجِيرَنِي مِنْهُ إِنْ عَلِمَ. قَالَ: نَعَمْ. قَالَ: يَزِيدُ بْنُ الْمُهَلَّبِ. قَالَ: الْعِرَاقُ أَحَبُّ إِلَيْهِ مِنْ خُرَاسَانَ. قَالَ ابْنُ الْأَهْتَمِ: قَدْ عَلِمْتُ وَلَكِنْ تُكْرِهُهُ فَيَسْتَخْلِفُ عَلَى الْعِرَاقِ وَيَسِيرُ. قَالَ: أَصَبْتَ الرَّأْيَ. فَكَتَبَ عَهْدَ يَزِيدَ عَلَى خُرَاسَانَ، وَسَيَّرَهُ مَعَ ابْنِ الْأَهْتَمِ، فَأَتَى يَزِيدَ بِهِ، فَأَمَرَهُ بِالْجِهَازِ لِلْمَسِيرِ سَاعَتَهُ، وَقَدَّمَ ابْنَهُ مَخْلَدًا إِلَى خُرَاسَانَ مِنْ يَوْمِهِ، ثُمَّ سَارَ يَزِيدُ بَعْدَهُ، وَاسْتَخْلَفَ عَلَى وَاسِطَ الْجَرَّاحَ بْنَ عَبْدِ اللَّهِ الْحَكَمِيَّ، وَاسْتَعْمَلَ عَلَى الْبَصْرَةِ عَبْدَ اللَّهِ بْنَ هِلَالٍ الْكِلَابِيَّ، وَجَعَلَ أَخَاهُ مَرْوَانَ بْنَ الْمُهَلَّبِ عَلَى حَوَائِجِهِ وَأُمُورِهِ بِالْبَصْرَةِ، وَكَانَ أَوْثَقَ إِخْوَتِهِ عِنْدَهُ، وَاسْتَخْلَفَ بِالْكُوفَةِ حَرْمَلَةَ بْنَ عُمَيْرٍ اللَّخْمِيَّ أَشْهُرًا ثُمَّ عَزَلَهُ، وَوَلَّى بَشِيرَ بْنَ حَيَّانَ النَّهْدِيَّ. وَكَانَتْ قَيْسُ تَزْعُمُ أَنَّ قُتَيْبَةَ لَمْ يَخْلَعْ، فَلَمَّا سَارَ يَزِيدُ إِلَى خُرَاسَانَ أَمَرَهُ سُلَيْمَانُ أَنْ يَسْأَلَ عَنْ قُتَيْبَةَ، فَإِنْ أَقَامَتْ قَيْسٌ الْبَيِّنَةَ أَنَّ قُتَيْبَةَ لَمْ يَخْلَعْ أَنْ يُقِيدَ وَكِيعًا بِهِ، وَلَمَّا وَصَلَ مَخْلَدُ بْنُ يَزِيدَ مَرْوَ أَخَذَهُ، فَحَبَسَهُ وَعَذَّبَهُ، وَأَخَذَ أَصْحَابَهُ وَعَذَّبَهُمْ قَبْلَ قُدُومِ أَبِيهِ، وَكَانَتْ وِلَايَةُ وَكِيعٍ خُرَاسَانَ تِسْعَةَ أَشْهُرٍ أَوْ عَشْرَةَ أَشْهُرٍ. ثُمَّ قَدِمَ يَزِيدُ فِي هَذِهِ السَّنَةِ خُرَاسَانَ فَأَدْنَى أَهْلَ الشَّامِ وَقَوْمًا مِنْ أَهْلِ خُرَاسَانَ، فَقَالَ نَهَارُ بْنُ تَوْسِعَةَ فِي ذَلِكَ: وَمَا كُنَّا نُؤَمِّلُ مِنْ أَمِيرٍ كَمَا كُنَّا نُؤَمِّلُ مِنْ يَزِيدِ فَأَخْطَأَ ظَنُّنَا فِيهِ وَقِدَمًا زَهِدْنَا فِي مُعَاشَرَةِ الزَّهِيدِ إِذَا لَمْ يُعْطِنَا نَصَفًا أَمِيرٌ مَشَيْنَا نَحْوَهُ مَشْيَ الْأَسْوَدِ فَمَهْلًا يَا يَزِيدُ أَنِبْ إِلَيْنَا وَدَعْنَا مِنْ مُعَاشَرَةِ الْعَبِيدِ نَجِيءُ وَلَا نَرَى إِلَّا صُدُودًا عَلَى أَنَّا نُسَلِّمُ مِنْ بَعِيدِ وَنَرْجِعُ خَائِبِينَ بِلَا نَوَالٍ فَمَا بَالُ التَّجَهُّمِ وَالصُّدُودِ
✧ The governorship of Yazīd b. al-Muhallab over Khurasan. In the year ninety-seven, Sulaymān appointed Yazīd b. al-Muhallab to the deputyship of Khurasan, in addition to the command of Iraq which was already in his hand. The reason for that was that when Sulaymān b. ʿAbd al-Malik appointed Yazīd over Iraq, he delegated to him its war, its prayer, and its land tax. Yazīd considered his own situation and said: "Al-Ḥajjāj has ruined Iraq, and today I am the man of the people of Iraq. If I go there and take the people to account for the land tax and torture them for it, I shall become like al-Ḥajjāj and bring back upon them the prisons from which God has spared them. But if I do not bring Sulaymān the like of what al-Ḥajjāj used to bring, he will not accept it from me." So Yazīd went to Sulaymān and said: "Shall I point you to a man skilled in the land tax, whom you may appoint over it?" He said: "Yes." He said: "Ṣāliḥ b. ʿAbd al-Raḥmān, the client of [Banū] Tamīm." So he appointed him over the land tax and sent him ahead of Yazīd. He alighted at Wāsiṭ, and Yazīd approached. The people went out to meet him, but Ṣāliḥ did not go out until Yazīd drew near. Then Ṣāliḥ came out in a durrāʿa with four hundred men from Syria before him. He met Yazīd and rode alongside him. Yazīd alighted, but Ṣāliḥ constrained him and did not enable him to do anything. [Yazīd] had prepared a thousand tables on which to feed the people, but Ṣāliḥ took them away. Yazīd said: "Write their price against me." Yazīd bought goods and wrote a promissory note for their price to Ṣāliḥ, but he would not accept it and said to Yazīd: "The land tax cannot support what you want, and the Commander of the Faithful would not approve of this; you would be held accountable for it." Yazīd laughed with him and said: "Let this sum pass this once, and I will not do it again." So Ṣāliḥ did so. Sulaymān had not assigned Khurasan to Yazīd, and Yazīd grew weary of Iraq because of Ṣāliḥ's constraint upon him. So he summoned ʿAbd Allāh b. al-Ahtam and said to him: "I want you for a matter that has concerned me, and I would like you to take care of it for me." He said: "I will do it." He said: "I am in the constraint you see and have grown weary of it. Khurasan is vacant, without a man for it. Is there any stratagem?" He said: "Yes. Send me to the Commander of the Faithful." He said: "Then conceal what I have told you." He wrote to Sulaymān informing him of the state of Iraq, praised Ibn al-Ahtam, mentioned his knowledge of it, and sent Ibn al-Ahtam by the postal service. Ibn al-Ahtam went to Sulaymān and met with him. Sulaymān said to him: "Yazīd has written to me mentioning your knowledge of Iraq and Khurasan. How is your knowledge of it?" He said: "I am the most knowledgeable of people about it. There I was born and there I grew up, and I have experience and knowledge of it and its people." He said: "Then advise me of a man whom I may appoint over Khurasan." He said: "The Commander of the Faithful knows best whom he wants. If he mentions anyone among them, I will tell him my opinion of him." He named a man from Quraysh, and he said: "He is not one of the men of Khurasan." He said: "Then ʿAbd al-Malik b. al-Muhallab." He said: "He is not suitable, for he is too frivolous for this. He has neither the cunning of his father nor the courage of his brother." Thus he went through a number of men. The last one he mentioned was Wakīʿ b. Abī Sūd, and he said: "O Commander of the Faithful, Wakīʿ is a brave, resolute, leading, daring man. None is more deserving of gratitude or has greater claim upon me than Wakīʿ. He obtained my blood revenge and satisfied me against my enemy. But the Commander of the Faithful has a greater right, and giving him sincere counsel is incumbent upon me. Wakīʿ has never had a hundred reins assembled for him without meditating treachery. He is obscure in the community and steadfast in dissension." He said: "He is not one whose help you would seek. Who then is fit for it, woe to you?" He said: "A man I know, whom the Commander of the Faithful has not named." He said: "Who is he?" He said: "I will not mention him until the Commander of the Faithful guarantees me concealment of it and grants me protection from him if he learns of it." He said: "Yes." He said: "Yazīd b. al-Muhallab." He said: "Iraq is dearer to him than Khurasan." Ibn al-Ahtam said: "I know, but you may compel him, and he will appoint a deputy over Iraq and depart." He said: "You have hit upon the right opinion." So he wrote the covenant of Yazīd over Khurasan and sent it with Ibn al-Ahtam. He brought it to Yazīd, and Yazīd ordered him to prepare for departure at once. He sent his son Makhld ahead to Khurasan that very day; then Yazīd departed after him. He appointed al-Jarrāḥ b. ʿAbd Allāh al-Ḥakamī as his deputy over Wāsiṭ, appointed ʿAbd Allāh b. Hilāl al-Kilābī over al-Baṣra, and made his brother Marwān b. al-Muhallab in charge of his needs and affairs in al-Baṣra; he was the most trusted of his brothers with him. He appointed Ḥarmala b. ʿUmayr al-Lakhmī as his deputy in al-Kūfa for some months, then dismissed him and appointed Bashīr b. Ḥayyān al-Nahdī. Qays used to claim that Qutayba had not renounced allegiance. When Yazīd departed for Khurasan, Sulaymān commanded him to inquire about Qutayba: if Qays produced clear evidence that Qutayba had not renounced allegiance, he was to exact retaliation from Wakīʿ for him. When Makhld b. Yazīd reached Marw, he seized Wakīʿ, imprisoned him and tortured him, and seized his companions and tortured them before his father's arrival. Wakīʿ's governorship of Khurasan had lasted nine months or ten months. Then Yazīd arrived in Khurasan in this year, and he brought near the people of Syria and a group of the people of Khurasan. Nahār b. Tawsiʿa said about that: We never hoped from any commander as we hoped from Yazīd, but our expectation of him missed, and long before, if a commander does not give us fairness, we renounce the company of the base. So gently, O Yazīd, turn to us; we walk toward him as the lion walks. we come and see nothing but aversion; leave us from the company of slaves. though we surrender from afar, and return disappointed without gifts. So what is the matter with the frowning and the aversion?
Tarikh (al-Tabari) 2415No grade recorded
وَفِي سنة سبع وتسعين عَزَلَ سُلَيْمَانُ بْنُ عَبْدِ الْمَلِكِ عَبْدَ اللَّهِ بْنَ مُوسَى بْنِ نُصَيْرٍ عَنْ إِفْرِيقِيَّةَ، وَاسْتَعْمَلَ عَلَيْهَا مُحَمَّدَ بْنَ يَزِيدَ الْقُرَشِيَّ، فَلَمْ يَزَلْ عَلَيْهَا حَتَّى مَاتَ سُلَيْمَانُ فَعُزِلَ، فَاسْتَعْمَلَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ مَكَانَهُ إِسْمَاعِيلَ بْنَ عُبَيْدِ اللَّهِ سَنَةَ مِائَةٍ، وَكَانَ حَسَنَ السِّيرَةِ، فَأَسْلَمَ الْبَرْبَرُ فِي أَيَّامِهِ جَمِيعُهُمْ.
✧ In the year ninety-seven, Sulaymān b. ʿAbd al-Malik dismissed ʿAbd Allāh b. Mūsā b. Nuṣayr from Ifrīqiya, and appointed over it Muḥammad b. Yazīd al-Qurashī. He remained over it until Sulaymān died, then he was dismissed. ʿUmar b. ʿAbd al-ʿAzīz appointed in his place Ismāʿīl b. ʿUbayd Allāh in the year one hundred. He was of good conduct, and the Berbers all became Muslims during his days.
Tarikh (al-Tabari) 2416No grade recorded
وفِي سنة سبع وتسعين حَجَّ بِالنَّاسِ سُلَيْمَانُ بْنُ عَبْدِ الْمَلِكِ وَنُوَّابُ الْبِلَادِ هُمُ الْمَذْكُورُونَ فِي الَّتِي قَبْلَهَا، غَيْرَ أَنَّ خُرَاسَانَ عُزِلَ عَنْهَا وَكِيعُ بْنُ أَبِي سُودٍ، وَوَلِيَهَا يَزِيدُ بْنُ الْمُهَلَّبِ بْنِ أَبِي صُفْرَةَ مَعَ الْعِرَاقِ.
✧ In the year ninety-seven, the people performed the pilgrimage under Sulaymān b. ʿAbd al-Malik. The governors of the provinces were those mentioned in the previous year, except that Wakīʿ b. Abī Sūd was removed from Khurasan, and Yazīd b. al-Muhallab b. Abī Ṣufrah was appointed over it along with Iraq.
Tarikh (al-Tabari) 2417No grade recorded
وَمِمَّنْ تُوُفِّيَ فِيهَا مِنَ الْأَعْيَانِ الْحَسَنُ بْنُ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ أَبُو مُحَمَّدٍ الْقُرَشِيُّ الْهَاشِمِيُّ. رَوَى عَنْ أَبِيهِ، عَنْ جَدِّهِ مَرْفُوعًا: مَنْ عَالَ أَهْلَ بَيْتٍ مِنَ الْمُسْلِمِينَ يَوْمَهُمْ وَلَيْلَتَهُمْ غَفَرَ اللَّهُ لَهُ ذُنُوبَهُ. وَعَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ، عَنْ عَلِيٍّ فِي دُعَاءِ الْكَرْبِ، وَعَنْ زَوْجَتِهِ فَاطِمَةَ بِنْتِ الْحُسَيْنِ، وَعَنْهُ ابْنُهُ عَبْدُ اللَّهِ وَجَمَاعَةٌ. وَفَدَ عَلَى عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ فَأَكْرَمَهُ وَنَصَرَهُ عَلَى الْحَجَّاجِ، وَأَقَرَّهُ وَحْدَهُ عَلَى وِلَايَةِ صَدَقَةِ عَلِيٍّ. وَقَدْ تَرْجَمَهُ الْحَافِظُ ابْنُ عَسَاكِرَ فَأَحْسَنَ، وَذَكَرَ عَنْهُ آثَارًا تَدُلُّ عَلَى سِيَادَتِهِ وَعِلْمِهِ وَتَسَنُّنِهِ، رَحِمَهُ اللَّهُ. وَقِيلَ: إِنَّ الْوَلِيدَ بْنَ عَبْدِ الْمَلِكِ كَتَبَ إِلَى عَامِلِهِ بِالْمَدِينَةِ: إِنَّ الْحَسَنَ بْنَ الْحَسَنِ كَاتَبَ أَهْلَ الْعِرَاقِ، فَإِذَا جَاءَكَ كِتَابِي هَذَا فَاجْلِدْهُ مِائَةَ ضَرْبَةٍ، وَقِفْهُ لِلنَّاسِ، وَلَا أُرَانِي إِلَّا قَاتِلَهُ. فَأَرْسَلَ خَلْفَهُ فَعَلَّمَهُ عَلِيُّ بْنُ الْحُسَيْنِ كَلِمَاتِ الْكَرْبِ، فَقَالَهَا حِينَ دَخَلَ عَلَيْهِ فَنَجَّاهُ اللَّهُ مِنْهُمْ، وَهِيَ: لَا إِلَهَ إِلَّا اللَّهُ الْحَلِيمُ الْكَرِيمُ، لَا إِلَهَ إِلَّا اللَّهُ الْعَلِيُّ الْعَظِيمُ، لَا إِلَهَ إِلَّا اللَّهُ رَبُّ السَّمَاوَاتِ السَّبْعِ وَرَبُّ الْأَرْضِ رَبُّ الْعَرْشِ الْعَظِيمِ. تُوُفِّيَ بِالْمَدِينَةِ، وَكَانَتْ أُمُّهُ خَوْلَةَ بِنْتَ مَنْظُورٍ الْفَزَارِيِّ. وَقَالَ يَوْمًا لِرَجُلٍ مِنَ الرَّافِضَةِ: وَاللَّهِ إِنَّ قَتْلَكَ لَقُرْبَةٌ إِلَى اللَّهِ، عَزَّ وَجَلَّ. فَقَالَ لَهُ الرَّجُلُ: إِنَّكَ تَمْزَحُ. فَقَالَ: وَاللَّهِ مَا هَذَا مِنِّي بِمَزْحٍ وَلَكِنَّهُ الْجِدُّ. وَقَالَ لَهُ آخَرُ مِنْهُمْ: أَلَمْ يَقُلْ رَسُولُ اللَّهِ ﷺ: مَنْ كُنْتُ مَوْلَاهُ فَعَلِيٌّ مَوْلَاهُ ؟ فَقَالَ: بَلَى، وَلَوْ أَرَادَ الْخِلَافَةَ لَخَطَبَ النَّاسَ فَقَالَ: أَيُّهَا النَّاسُ، اعْلَمُوا أَنَّ هَذَا وَلِيُّ أَمْرِكُمْ وَهُوَ الْقَائِمُ عَلَيْكُمْ مِنْ بَعْدِي، فَاسْمَعُوا لَهُ وَأَطِيعُوا، وَاللَّهِ لَئِنْ كَانَ اللَّهُ وَرَسُولُهُ اخْتَارَ عَلِيًّا لِهَذَا الْأَمْرِ ثُمَّ تَرَكَهُ عَلِيٌّ لَكَانَ أَوَّلَ مَنْ تَرَكَ أَمْرَ اللَّهِ وَرَسُولِهِ. وَقَالَ لَهُمْ أَيْضًا: وَاللَّهِ لَئِنْ وُلِّينَا مِنَ الْأَمْرِ شَيْئًا لَنُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُمْ مِنْ خِلَافٍ، ثُمَّ لَا نَقْبَلُ لَكُمْ تَوْبَةً، وَيْلَكُمْ غَرَرْتُمُونَا مِنْ أَنْفُسِنَا، وَيَلْكُمْ لَوْ كَانَتِ الْقَرَابَةُ تَنْفَعُ بِلَا عَمَلٍ لَنَفَعَتْ أَبَاهُ وَأُمَّهُ. فَلَوْ كَانَ مَا تَقُولُونَ فِينَا حَقًّا لَكَانَ آبَاؤُنَا إِذْ لَمْ يُعْلِمُونَا بِذَلِكَ قَدْ ظَلَمُونَا وَكَتَمُوا عَنَّا أَفْضَلَ الْأُمُورِ، وَاللَّهِ إِنِّي لَأَخْشَى أَنْ يُضَاعَفَ لِلْعَاصِي مِنَّا الْعَذَابُ ضِعْفَيْنِ، كَمَا إِنِّي لَأَرْجُوَ لِلْمُحْسِنِ مِنَّا أَنْ يَكُونَ لَهُ الْأَجْرُ مَرَّتَيْنِ، وَيْلَكُمْ أَحِبُّونَا إِنْ أَطَعْنَا اللَّهَ، وَأَبْغِضُونَا إِنْ عَصَيْنَا اللَّهَ. مُوسَى بْنُ نُصَيْرٍ مُوسَى بْنُ نُصَيْرٍ أَبُو عَبْدِ الرَّحْمَنِ اللَّخْمِيُّ مَوْلَاهُمْ، كَانَ مَوْلًى لِامْرَأَةٍ مِنْهُمْ، وَقِيلَ: كَانَ مَوْلًى لِبَنِي أُمَيَّةَ. افْتَتَحَ بِلَادَ الْمَغْرِبِ، وَغَنِمَ مِنْهَا أَمْوَالًا لَا تُعَدُّ وَلَا تُوصَفُ، وَلَهُ بِهَا مَقَامَاتٌ مَشْهُورَةٌ هَائِلَةٌ، وَيُقَالُ: إِنَّهُ كَانَ أَعْرَجَ. وَيُقَالُ: إِنَّهُ وُلِدَ سَنَةَ تِسْعَ عَشْرَةَ. وَأَصْلُهُ مِنْ عَيْنِ التَّمْرِ، وَقِيلَ: إِنَّهُ مِنْ إِرَاشَةَ مِنْ بَلِيٍّ. سُبِيَ أَبُوهُ مِنْ جَبَلِ الْخَلِيلِ مِنَ الشَّامِ فِي أَيَّامِ الصِّدِّيقِ، وَكَانَ اسْمُ أَبِيهِ نَصْرًا فَصُغِّرَ. رَوَى عَنْ تَمِيمٍ الدَّارِيِّ وَرَوَى عَنْهُ ابْنُهُ عَبْدُ الْعَزِيزِ، وَيَزِيدُ بْنُ مَسْرُوقٍ الْيَحْصُبِيُّ. وَوَلِيَ غَزْوَ الْبَحْرِ لِمُعَاوِيَةَ، فَغَزَا قُبْرُصَ، وَبَنَى هُنَالِكَ حُصُونًا كَالْمَاغُوصَةِ وَحِصْنِ يَانِسَ وَغَيْرِ ذَلِكَ مِنَ الْحُصُونِ الَّتِي بَنَاهَا بِقُبْرُصَ وَكَانَ نَائِبَ مُعَاوِيَةَ عَلَيْهَا بَعْدَ أَنْ فَتَحَهَا مُعَاوِيَةُ فِي سَنَةِ سَبْعٍ وَعِشْرِينَ. وَشَهِدَ مَرْجَ رَاهِطٍ مَعَ الضَّحَّاكِ بْنِ قَيْسٍ، فَلَمَّا قُتِلَ الضَّحَّاكُ لَجَأَ مُوسَى بْنُ نُصَيْرٍ إِلَى عَبْدِ الْعَزِيزِ بْنِ مَرْوَانَ، ثُمَّ لَمَّا دَخَلَ مَرْوَانُ بِلَادَ مِصْرَ كَانَ مَعَهُ فَتَرَكَهُ عِنْدَ ابْنِهِ عَبْدِ الْعَزِيزِ، ثُمَّ لَمَّا أَخَذَ عَبْدُ الْمَلِكِ بِلَادَ الْعِرَاقِ جَعَلَهُ وَزِيرًا عِنْدَ أَخِيهِ بِشْرِ بْنِ مَرْوَانَ. وَكَانَ مُوسَى بْنُ نُصَيْرٍ هَذَا ذَا رَأْيٍ وَتَدْبِيرٍ وَحَزْمٍ وَخِبْرَةٍ بِالْحَرْبِ. قَالَ الْفَسَوِيُّ: وَلِيَ مُوسَى بْنُ نُصَيْرٍ إِمْرَةَ بِلَادِ إِفْرِيقِيَّةَ سَنَةَ تِسْعٍ وَسَبْعِينَ، فَافْتَتَحَ بِلَادًا كَثِيرَةً. وَقَدْ ذَكَرْنَا أَنَّهُ افْتَتَحَ بِلَادَ الْأَنْدَلُسِ، وَهِيَ بِلَادٌ ذَاتُ مُدُنٍ وَقُرًى وَرِيفٍ، فَسَبَى مِنْهَا وَمِنْ غَيْرِهَا خَلْقًا كَثِيرًا، وَغَنِمَ أَمْوَالًا جَزِيلَةً، مِنَ الذَّهَبِ وَالْجَوَاهِرِ النَّفِيسَةِ شَيْئًا لَا يُحْصَى وَلَا يُعَدُّ، وَأَمَّا الْآلَاتُ وَالْمَتَاعُ وَالدَّوَابُّ فَشَيْءٌ لَا يُدْرَى مَا هُوَ، وَسَبَى مِنَ الْغِلْمَانِ الْحِسَانِ وَالنِّسَاءِ الْحِسَانِ شَيْئًا كَثِيرًا، حَتَّى قِيلَ: إِنَّهُ لَمْ يَسْبِ أَحَدٌ مِثْلَهُ مِنَ الْأَعْدَاءِ، وَأَسْلَمَ أَهْلُ الْمَغْرِبِ عَلَى يَدَيْهِ، وَبَثَّ فِيهِمُ الدِّينَ وَالْقُرْآنَ، وَكَانَ إِذَا سَارَ إِلَى مَكَانٍ، تُحْمَلُ الْأَمْوَالُ مَعَهُ عَلَى الْعَجَلِ لِكَثْرَتِهَا وَعَجْزِ الدَّوَابِّ عَنْهَا. وَقَدْ كَانَ مُوسَى بْنُ نُصَيْرٍ هَذَا يَفْتَحُ فِي بِلَادِ الْمَغْرِبِ، وَقُتَيْبَةُ يَفْتَحُ فِي بِلَادِ الْمَشْرِقِ، فَجَزَاهُمَا اللَّهُ خَيْرًا، فَكِلَاهُمَا فَتَحَ مِنَ الْأَقَالِيمِ وَالْبُلْدَانِ شَيْئًا كَثِيرًا، وَلَكِنَّ مُوسَى بْنَ نُصَيْرٍ حَظِيَ بِأَشْيَاءَ لَمْ يَحْظَ بِهَا قُتَيْبَةُ، حَتَّى قِيلَ: إِنَّهُ لَمَّا فَتَحَ الْأَنْدَلُسَ جَاءَهُ رَجُلٌ فَقَالَ: ابْعَثْ مَعِي رِجَالًا حَتَّى أَدُلَّكَ عَلَى كَنْزٍ عَظِيمٍ، فَبَعَثَ مَعَهُ رِجَالًا فَأَتَى بِهِمْ إِلَى مَكَانٍ، فَقَالَ: احْفِرُوا. فَحَفَرُوا فَأَفْضَى بِهِمُ الْحَفْرُ إِلَى قَاعَةٍ عَظِيمَةٍ ذَاتِ لَوَاوِينَ حَسَنَةٍ، فَوَجَدُوا هُنَاكَ مِنَ الْيَوَاقِيتِ وَالْجَوَاهِرِ وَالزَّبَرْجَدِ مَا أَبْهَتَهُمْ، وَأَمَّا الذَّهَبُ فَشَيْءٌ لَا يُعَبَّرُ عَنْهُ، وَوَجَدُوا فِي ذَلِكَ الْمَوْضِعِ الطَّنَافِسَ، الطِّنْفِسَةُ مِنْهَا مَنْسُوجَةٌ بِقُضْبَانِ الذَّهَبِ، مَنْظُومَةٌ بِاللُّؤْلُؤِ الْغَالِي الْمُفْتَخِرِ، وَالطِّنْفِسَةُ مَنْظُومَةٌ بِالْجَوْهَرِ الْمُثَمَّنِ، وَالْيَوَاقِيتِ الَّتِي لَيْسَ لَهَا نَظِيرٌ فِي شَكْلِهَا وَحُسْنِهَا وَصِفَاتِهَا. وَلَقَدْ سُمِعَ يَوْمَئِذٍ مُنَادٍ يُنَادِي لَا يَرَوْنَ شَخْصَهُ: أَيُّهَا النَّاسُ، إِنَّهُ قَدْ فُتِحَ عَلَيْكُمْ بَابٌ مِنْ أَبْوَابِ جَهَنَّمَ فَخُذُوا حِذْرَكُمْ. وَقِيلَ: إِنَّهُمْ وَجَدُوا فِي هَذَا الْكَنْزِ مَائِدَةَ سُلَيْمَانَ بْنِ دَاوُدَ الَّتِي كَانَ يَأْكُلُ عَلَيْهَا. وَقَدْ جَمَعَ أَخْبَارَهُ وَمَا جَرَى لَهُ فِي حُرُوبِهِ وَغَزَوَاتِهِ رَجُلٌ مِنْ ذُرِّيَّتِهِ يُقَالُ لَهُ: أَبُو مُعَاوِيَةَ مُعَارِكُ بْنُ مَرْوَانَ بْنِ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ بْنِ مُوسَى بْنِ نُصَيْرٍ النُّصَيْرِيُّ. وَرَوَى الْحَافِظُ ابْنُ عَسَاكِرَ أَنَّ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ سَأَلَ مُوسَى بْنَ نُصَيْرٍ حِينَ قَدِمَ دِمَشْقَ أَيَّامَ الْوَلِيدِ عَنْ أَعْجَبِ شَيْءٍ رَآهُ فِي الْبَحْرِ، فَقَالَ: انْتَهَيْنَا مَرَّةً إِلَى جَزِيرَةٍ فِيهَا سِتَّ عَشْرَةَ جَرَّةً خَضْرَاءَ مَخْتُومَةً عَلَيْهَا بِخَاتَمِ سُلَيْمَانَ بْنِ دَاوُدَ عَلَيْهِمَا السَّلَامُ فَأَمَرْتُ بِأَرْبَعَةٍ مِنْهَا فَأُخْرِجَتْ، وَأَمَرْتُ بِوَاحِدَةٍ مِنْهَا فَنُقِبَتْ فَإِذَا شَيْطَانٌ يَنْفُضُ رَأْسَهُ، وَهُوَ يَقُولُ: وَالَّذِي أَكْرَمَكَ بِالنُّبُوَّةِ لَا أَعُودُ بَعْدَهَا أُفْسِدُ فِي الْأَرْضِ. قَالَ: ثُمَّ نَظَرَ فَقَالَ: وَاللَّهِ لَا أَرَى بِهَا سُلَيْمَانَ وَمُلْكَهُ. فَانْسَاخَ فِي الْأَرْضِ فَذَهَبَ، قَالَ: فَأَمَرْتُ بِالثَّلَاثِ الْبَوَاقِي فَرُدَّتْ إِلَى مَكَانِهَا. وَقَدِ اسْتَسْقَى مُوسَى بْنُ نُصَيْرٍ بِالنَّاسِ فِي سَنَةِ ثَلَاثٍ وَتِسْعِينَ حِينَ أَقْحَطُوا بِإِفْرِيقِيَّةَ، فَأَمَرَهُمْ بِصِيَامِ ثَلَاثَةِ أَيَّامٍ قَبْلَ الِاسْتِسْقَاءِ، ثُمَّ خَرَجَ بَيْنَ النَّاسِ، وَمَيَّزَ أَهْلَ الذِّمَّةِ عَنِ الْمُسْلِمِينَ، وَفَرَّقَ بَيْنَ الْبَهَائِمِ وَأَوْلَادِهَا ثُمَّ أَمَرَ بِرَفْعِ الضَّجِيجِ وَالْبُكَاءِ، وَهُوَ يَدْعُو اللَّهَ تَعَالَى حَتَّى انْتَصَفَ النَّهَارُ، ثُمَّ نَزَلَ فَقِيلَ لَهُ: أَلَا دَعَوْتَ لِأَمِيرِ الْمُؤْمِنِينَ؟ فَقَالَ: هَذَا مَوْطِنٌ لَا يُذْكَرُ فِيهِ إِلَّا اللَّهُ. فَسَقَاهُمُ اللَّهُ، عَزَّ وَجَلَّ، لَمَّا قَالَ ذَلِكَ. وَقَدْ وَفَدَ مُوسَى بْنُ نُصَيْرٍ عَلَى الْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ فِي آخِرِ أَيَّامِهِ، فَدَخَلَ دِمَشْقَ فِي يَوْمِ جُمُعَةٍ وَالْوَلِيدُ عَلَى الْمِنْبَرِ، وَقَدْ لَبِسَ مُوسَى ثِيَابًا حَسَنَةً وَهَيْئَةً حَسَنَةً، وَمَعَهُ ثَلَاثُونَ مِنْ أَبْنَاءِ الْمُلُوكِ وَالْأَشْبَانِ، وَقَدْ أَلْبَسَهُمْ تِيجَانَ الْمُلُوكِ مَعَ مَا مَعَهُمْ مِنَ الْخَدَمِ وَالْحَشَمِ وَالْأُبَّهَةِ الْعَظِيمَةِ، فَلَمَّا نَظَرَ إِلَيْهِمْ الْوَلِيدُ وَهُوَ يَخْطُبُ النَّاسَ عَلَى مِنْبَرِ جَامِعِ دِمَشْقَ بُهِتَ إِلَيْهِمْ، لِمَا رَأَى عَلَيْهِمْ مِنَ الْحَرِيرِ وَالْجَوَاهِرِ وَالزِّينَةِ الْبَالِغَةِ، وَجَاءَ مُوسَى بْنُ نُصَيْرٍ فَسَلَّمَ عَلَى الْوَلِيدِ وَهُوَ عَلَى الْمِنْبَرِ، وَأَمَرَ أُولَئِكَ فَوَقَفُوا عَنْ يَمِينِ الْمِنْبَرِ وَشِمَالِهِ، فَحَمِدَ اللَّهَ الْوَلِيدُ، وَشَكَرَهُ عَلَى مَا أَيَّدَهُ بِهِ وَوَسَّعَ مُلْكَهُ، وَأَطَالَ الدُّعَاءَ وَالتَّحْمِيدَ وَالشُّكْرَ حَتَّى خَرَجَ وَقْتُ الْجُمُعَةِ، ثُمَّ نَزَلَ فَصَلَّى بِالنَّاسِ، ثُمَّ اسْتَدْعَى بِمُوسَى بْنِ نُصَيْرٍ فَأَحْسَنَ جَائِزَتَهُ وَأَعْطَاهُ شَيْئًا كَثِيرًا، وَكَانَ مُوسَى قَدْ قَدِمَ مَعَهُ بِمَائِدَةِ سُلَيْمَانَ بْنِ دَاوُدَ عَلَيْهِمَا السَّلَامُ، الَّتِي كَانَ يَأْكُلُ عَلَيْهَا وَكَانَتْ مِنْ خَلِيطَيْنِ، ذَهَبٍ وَفِضَّةٍ وَعَلَيْهَا ثَلَاثَةُ أَطْوَاقِ لُؤْلُؤٍ وَجَوْهَرٍ لَمْ يُرَ مِثْلُهَا، وَجَدَهَا فِي مَدِينَةِ طُلَيْطِلَةَ مِنْ بِلَادِ الْأَنْدَلُسِ مَعَ أَمْوَالٍ كَثِيرَةٍ، وَقِيلَ: إِنَّهُ بَعَثَ ابْنَهُ مَرْوَانَ عَلَى جَيْشٍ، فَأَصَابَ مِنَ السَّبْيِ مِائَةَ أَلْفِ رَأْسٍ، وَبَعَثَ ابْنَ أَخِيهِ فِي جَيْشٍ، فَأَصَابَ مِائَةَ أَلْفِ رَأْسٍ أَيْضًا مِنَ الْبَرْبَرِ، فَلَمَّا جَاءَ كِتَابُهُ إِلَى الْوَلِيدِ وَذَكَرَ فِيهِ أَنَّ خُمُسَ الْغَنَائِمِ أَرْبَعُونَ أَلْفَ رَأْسٍ. قَالَ النَّاسُ: إِنَّ هَذَا أَحْمَقُ، مِنْ أَيْنَ لَهُ أَرْبَعُونَ أَلْفَ رَأْسٍ خُمُسُ الْغَنَائِمِ؟ فَبَلَغَهُ ذَلِكَ فَأَرْسَلَ أَرْبَعِينَ أَلْفَ رَأْسٍ وَهِيَ خُمُسُ مَا غَنِمَ، وَلَمْ يُسْمَعْ فِي الْإِسْلَامِ بِمِثْلِ سَبَايَا مُوسَى بْنِ نُصَيْرٍ أَمِيرِ الْمَغْرِبِ. وَقَدْ جَرَتْ لَهُ عَجَائِبُ فِي فَتْحِهِ بِلَادَ الْأَنْدَلُسِ، وَقَالَ: لَوِ انْقَادَ النَّاسُ لِي لَقُدْتُهُمْ حَتَّى أَفْتَحَ بِهِمْ مَدِينَةَ رُومِيَّةَ وَهِيَ الْمَدِينَةُ الْعُظْمَى فِي بِلَادِ الْفِرِنْجِ ثُمَّ لَيَفْتَحَنَّهَا اللَّهُ عَلَى يَدَيَّ إِنْ شَاءَ اللَّهُ تَعَالَى. وَلَمَّا قَدِمَ عَلَى الْوَلِيدِ قَدِمَ مَعَهُ بِثَلَاثِينَ أَلْفًا مِنَ السَّبْيِ غَيْرَ مَا ذَكَرْنَا، وَذَلِكَ خُمُسُ مَا كَانَ غَنِمَهُ فِي آخِرِ غَزَاةٍ غَزَاهَا بِبِلَادِ الْمَغْرِبِ، وَقَدِمَ مَعَهُ مِنَ الْأَمْوَالِ وَالتُّحَفِ وَاللَّآلِئِ وَالْجَوَاهِرِ مَا لَا يُحَدُّ وَلَا يُوصَفُ. وَلَمْ يَزَلْ مُقِيمًا بِدِمَشْقَ حَتَّى مَاتَ الْوَلِيدُ وَتَوَلَّى سُلَيْمَانُ، وَكَانَ عَاتِبًا عَلَى مُوسَى فَحَبَسَهُ عِنْدَهُ، وَطَالَبَهُ بِأَمْوَالٍ عَظِيمَةٍ. وَلَمْ يَزَلْ فِي يَدِهِ حَتَّى حَجَّ سُلَيْمَانُ فِي هَذِهِ السَّنَةِ وَأَخَذَهُ مَعَهُ فَمَاتَ بِالْمَدِينَةِ. وَقِيلَ: بِوَادِي الْقُرَى. وَقَدْ قَارَبَ الثَّمَانِينَ، وَقِيلَ: تُوُفِّيَ سَنَةَ تِسْعٍ وَتِسْعِينَ. فَاللَّهُ أَعْلَمُ. وَفِيهَا مَاتَ عَطَاءُ بْنُ يَسَارٍ، وَقِيلَ سَنَةَ ثَلَاثٍ وَمِائَةٍ. طلحة بن عبد الله بن عوف طَلْحَةُ بْنُ عَبْدِ اللَّهِ بْنِ عَوْفٍ [ابْنُ أَخِي عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ] يُكَنَّى أَبَا مُحَمَّدٍ : وَلِيَ الْمَدِينَةَ، وَكَانَ مِنْ سَرَاةِ قُرَيْشٍ وَأَجْوَادِهِمْ، وَمَدَحَهُ الْفَرَزْدَقُ وَمَدَحَ عَشَرَةً مِنْ أَهْلِ الْمَدِينَةِ، فَأَعْطَاهُ طَلْحَةُ أَلْفَ دِينَارٍ، فَلَمْ يَتَجَاسَرْ أَحَدٌ عَلَى نَقِيصَةِ الْفَرَزْدَقِ لِئَلَّا يَتَعَرَّضُوا لِلِسَانِهِ فَأَتْعَبَ النَّاسَ. وَتُوُفِّيَ طَلْحَةُ فِي هَذِهِ السَّنَةِ عَنِ اثْنَتَيْنِ وَسَبْعِينَ سَنَةً.
✧ Among the notables who died in that year: Al-Ḥasan b. al-Ḥasan b. ʿAlī b. Abī Ṭālib Abū Muḥammad al-Qurashī al-Hāshimī. He narrated from his father, from his grandfather, in marfūʿ form: “Whoever sustains a Muslim household for their day and night, Allah forgives his sins.” And from ʿAbd Allāh b. Jaʿfar, from ʿAlī, regarding the supplication of distress, and from his wife Fāṭimah bt. al-Ḥusayn. From him narrated his son ʿAbd Allāh and a group. He came as a delegate to ʿAbd al-Malik b. Marwān, who honored him and supported him against al-Ḥajjāj, and confirmed him alone over the administration of the ṣadaqah of ʿAlī. Al-Ḥāfiẓ Ibn ʿAsākir wrote his biography and did so excellently, and mentioned reports from him that indicate his leadership, knowledge, and adherence to the Sunnah, may Allah have mercy on him. It is said that al-Walīd b. ʿAbd al-Malik wrote to his governor in Madinah: “Al-Ḥasan b. al-Ḥasan has corresponded with the people of Iraq. When this letter of mine reaches you, flog him with a hundred lashes, make him stand before the people, and I do not think I will do anything but kill him.” So he sent for him, and ʿAlī b. al-Ḥusayn taught him the words of distress, and he said them when he entered upon him, and Allah saved him from them. They are: “There is no god but Allah, the Forbearing, the Generous. There is no god but Allah, the Most High, the Magnificent. There is no god but Allah, Lord of the seven heavens, Lord of the earth, Lord of the Mighty Throne.” He died in Madinah, and his mother was Khawlah bt. Manẓūr al-Fazārī. One day he said to a man of the Rāfiḍah: “By Allah, killing you is a means of nearness to Allah, Mighty and Majestic.” The man said to him: “You are joking.” He said: “By Allah, this is no joke from me, but it is serious.” Another of them said to him: “Did not the Messenger of Allah ﷺ say: ‘Whoever’s mawlā I am, ʿAlī is his mawlā’?” He said: “Yes, but if he had meant the caliphate, he would have addressed the people and said: ‘O people, know that this is the one in charge of your affairs after me, so hear and obey him.’ By Allah, if Allah and His Messenger had chosen ʿAlī for this matter and then ʿAlī abandoned it, he would have been the first to abandon the command of Allah and His Messenger.” He also said to them: “By Allah, if we are given any authority over this matter, we will cut off your hands and feet in opposition, then we will not accept repentance from you. Woe to you! You have deceived us about ourselves. Woe to you! If kinship were of benefit without deeds, it would have benefited his father and mother ﷺ. If what you say about us were true, then our forefathers, since they did not inform us of that, would have wronged us and concealed from us the best of matters. By Allah, I fear that the disobedient among us will have the punishment doubled, just as I hope that the righteous among us will have the reward twice. Woe to you! Love us if we obey Allah, and hate us if we disobey Allah.” Mūsā b. Nuṣayr Mūsā b. Nuṣayr Abū ʿAbd al-Raḥmān al-Lakhmī their client (mawlā). He was a client of a woman from among them, and it is said he was a client of the Banū Umayyah. He conquered the lands of the Maghrib and gained from them wealth beyond count or description, and he had famous, terrifying exploits there. It is said that he was lame. It is said that he was born in the year nineteen. His origin was from ʿAyn al-Tamr, and it is said he was from Arāshah of Balī. His father was taken captive from Jabal al-Khalīl in Syria in the days of al-Ṣiddīq, and his father’s name was Naṣr, which was made diminutive. He narrated from Tamīm al-Dārī, and from him narrated his son ʿAbd al-ʿAzīz and Yazīd b. Masrūq al-Yaḥṣubī. He was in charge of naval raids for Muʿāwiyah, and he raided Cyprus and built fortresses there such as al-Māghūṣah, the fortress of Yānis, and other fortresses that he built in Cyprus. He was Muʿāwiyah’s deputy over it after Muʿāwiyah conquered it in the year twenty-seven. He witnessed Marj Rāhiṭ with al-Ḍaḥḥāk b. Qays, and when al-Ḍaḥḥāk was killed, Mūsā b. Nuṣayr took refuge with ʿAbd al-ʿAzīz b. Marwān. Then when Marwān entered the land of Egypt, he was with him, and he left him with his son ʿAbd al-ʿAzīz. Then when ʿAbd al-Malik took the land of Iraq, he made him a minister in the service of his brother Bishr b. Marwān. This Mūsā b. Nuṣayr had judgment, prudence, firmness, and experience in war. Al-Fasawī said: Mūsā b. Nuṣayr took over the governorship of Ifrīqiyah in the year seventy-nine, and he conquered many lands. We have already mentioned that he conquered the land of al-Andalus, a land of cities, villages, and countryside, and he took from it and from elsewhere many captives and gained abundant wealth of gold and precious jewels beyond reckoning or counting. As for tools, goods, and animals, their amount is unknowable. He took many beautiful slave boys and beautiful women as captives, so much so that it is said no one ever took such captives from the enemy. The people of the Maghrib embraced Islam at his hands, and he spread among them the religion and the Qurʾān. When he marched to a place, wealth was carried with him on carts because of its abundance and the inability of pack animals to bear it. This Mūsā b. Nuṣayr was conquering in the lands of the Maghrib while Qutaybah was conquering in the lands of the east; may Allah reward them both well. Each of them conquered many regions and countries, but Mūsā b. Nuṣayr obtained things Qutaybah did not. It is said that when he conquered al-Andalus, a man came to him and said: “Send men with me and I will guide you to a great treasure.” He sent men with him, and he brought them to a place and said: “Dig.” They dug, and the digging led them to a vast hall with fine colonnades. There they found of rubies, jewels, and chrysolite what astounded them, and as for gold, it was beyond expression. In that place they also found carpets; one carpet was woven with bars of gold and studded with costly, magnificent pearls, and another was studded with precious gems and rubies that had no equal in form, beauty, or quality. On that day a caller was heard, though no person was seen: “O people, a gate of the gates of Hell has been opened for you, so take warning.” It is said that in this treasure they found the table of Sulaymān b. Dāwūd, upon which he used to eat. A man of his descendants named Abū Muʿāwiyah Maʿārik b. Marwān b. ʿAbd al-Malik b. Marwān b. Mūsā b. Nuṣayr al-Nuṣayrī collected his reports and what happened to him in his wars and campaigns. Al-Ḥāfiẓ Ibn ʿAsākir narrated that ʿUmar b. ʿAbd al-ʿAzīz asked Mūsā b. Nuṣayr, when he came to Damascus in the days of al-Walīd, about the most amazing thing he saw at sea. He said: “We once came to an island in which there were sixteen green jars sealed with the seal of Sulaymān b. Dāwūd (peace be upon them). I ordered four of them to be brought out, and I ordered one of them to be pierced, and behold, there was a devil shaking his head and saying: ‘By the One who honored you with prophethood, I will never again cause corruption in the earth after this.’ He said: Then he looked and said: ‘By Allah, I do not see Sulaymān and his kingdom in it.’ Then he slipped into the earth and went away. He said: So I ordered the remaining three to be returned to their place.” Mūsā b. Nuṣayr led the people in the rain prayer in the year ninety-three when they suffered drought in Ifrīqiyah. He ordered them to fast three days before the rain prayer, then he went out among the people, separated the dhimmīs from the Muslims, and separated the beasts from their young, then ordered loud weeping and crying to be raised, while he supplicated to Allah Almighty until midday. Then he came down, and it was said to him: “Will you not supplicate for the Commander of the Faithful?” He said: “This is a place where none but Allah is mentioned.” Then Allah, Mighty and Majestic, gave them rain because of what he said. Mūsā b. Nuṣayr came as a delegate to al-Walīd b. ʿAbd al-Malik at the end of his days. He entered Damascus on a Friday while al-Walīd was on the pulpit, and Mūsā had put on fine clothes and a fine appearance, and with him were thirty sons of kings and nobles, and he had dressed them in the crowns of kings, along with their servants, retinue, and great pomp. When al-Walīd saw them while he was addressing the people from the pulpit of the mosque of Damascus, he was astonished at the silk, jewels, and magnificent adornment on them. Mūsā b. Nuṣayr came and greeted al-Walīd while he was on the pulpit, and he ordered those men to stand to the right and left of the pulpit. Al-Walīd praised Allah and thanked Him for the support and expansion of his kingdom, and he prolonged supplication, praise, and thanks until the time of Friday prayer passed. Then he descended and prayed with the people, then summoned Mūsā b. Nuṣayr and gave him a fine reward and much wealth. Mūsā had brought with him the table of Sulaymān b. Dāwūd (peace be upon them), upon which he used to eat, made of two metals—gold and silver—and on it were three collars of pearls and jewels the like of which had never been seen. He found it in the city of Ṭulayṭilah in al-Andalus along with much wealth. It is said that he sent his son Marwān on an army, and he took one hundred thousand captives, and he sent his nephew on an army, and he also took one hundred thousand captives from the Berbers. When his letter came to al-Walīd stating that the fifth of the spoils was forty thousand captives, people said: “This man is foolish; how can he have forty thousand captives as the fifth of the spoils?” This reached him, so he sent forty thousand captives, which was the fifth of what he had gained. In Islam nothing like the captives of Mūsā b. Nuṣayr, governor of the Maghrib, has been heard of. He performed wonders in his conquest of al-Andalus, and he said: “If the people would follow me, I would lead them until I conquered the city of Rome, which is the greatest city in the land of the Franks, and Allah will indeed conquer it through my hands, if Allah Almighty wills.” When he came to al-Walīd, he brought with him thirty thousand captives in addition to those mentioned, which was the fifth of what he had gained in the last campaign he waged in the land of the Maghrib, and he brought with him wealth, gifts, pearls, and jewels beyond limit or description. He remained in Damascus until al-Walīd died and Sulaymān came to power. Sulaymān was angry with Mūsā, so he imprisoned him and demanded from him enormous sums. He remained in his custody until Sulaymān performed the pilgrimage that year and took him with him, and he died in Madinah—or, it is said, in Wādī al-Qurā—approaching eighty years of age. It is also said that he died in the year ninety-nine; Allah knows best. In that year ʿAṭāʾ b. Yasār died, or it is said in the year one hundred and three. Ṭalḥah b. ʿAbd Allāh b. ʿAwf [the nephew of ʿAbd al-Raḥmān b. ʿAwf] was known as Abū Muḥammad: He governed Madinah and was among the nobility and generous ones of Quraysh. Al-Farazdaq praised him and praised ten of the people of Madinah, and Ṭalḥah gave him a thousand dinars. No one dared to belittle al-Farazdaq for fear of his tongue, and he wearied the people. Ṭalḥah died in this year at the age of seventy-two.
Tarikh (al-Tabari) 2418No grade recorded
مُحَاصَرَةِ الْقُسْطَنْطِينِيَّةِ وفِي سَنَةُ ثَمَانٍ وَتِسْعِينَ سَارَ سُلَيْمَانُ بْنُ عَبْدِ الْمَلِكِ إِلَى دَابِقٍ، وَجَهَّزَ جَيْشًا مَعَ أَخِيهِ مَسْلَمَةَ بْنِ عَبْدِ الْمَلِكِ لِيَسِيرَ إِلَى الْقُسْطَنْطِينِيَّةِ، وَمَاتَ مَلِكُ الرُّومِ، فَأَتَاهُ أَلْيُونُ مِنْ أَذْرَبِيجَانَ فَأَخْبَرَهُ، فَضَمِنَ لَهُ فَتْحَ الرُّومِ، فَوَجَّهَ مَسْلَمَةَ مَعَهُ، فَسَارَا إِلَى الْقُسْطَنْطِينِيَّةِ، فَلَمَّا دَنَا مِنْهَا أَمَرَ كُلَّ فَارِسٍ أَنْ يَحْمِلَ مَعَهُ مُدَّيْنِ مِنْ طَعَامٍ عَلَى عَجُزِ فَرَسِهِ إِلَى الْقُسْطَنْطِينِيَّةِ، فَفَعَلُوا، فَلَمَّا أَتَاهَا أَمَرَ بِالطَّعَامِ فَأُلْقِيَ أَمْثَالَ الْجِبَالِ، وَقَالَ لِلْمُسْلِمِينَ: لَا تَأْكُلُوا مِنْهُ شَيْئًا، وَأَغِيرُوا فِي أَرْضِهِمْ وَازْرَعُوا. وَعَمِلَ بُيُوتًا مِنْ خَشَبٍ، فَشَتَّى فِيهَا وَصَافَ، وَزَرَعَ النَّاسُ، وَبَقِيَ الطَّعَامُ فِي الصَّحْرَاءِ وَالنَّاسُ يَأْكُلُونَ مَا أَصَابُوا مِنَ الْغَارَاتِ وَمِنَ الزَّرْعِ، وَأَقَامَ مَسْلَمَةُ قَاهِرًا لِلرُّومِ مَعَهُ أَعْيَانُ النَّاسِ خَالِدُ بْنُ مَعْدَانَ، وَمُجَاهِدُ بْنُ جَبْرٍ، وَعَبْدُ اللَّهِ بْنُ أَبِي زَكَرِيَّا الْخُزَاعِيُّ، وَغَيْرُهُمْ. فَأَرْسَلَ الرُّومُ إِلَى مَسْلَمَةَ يُعْطُونَهُ عَنْ كُلِّ رَأْسٍ دِينَارًا، فَلَمْ يَقْبَلْ. فَقَالَتِ الرُّومُ لَأَلْيُونَ: إِنْ صَرَفْتَ عَنَّا الْمُسْلِمِينَ مَلَّكْنَاكَ. فَاسْتَوْثَقَ مِنْهُمْ، فَأَتَى مَسْلَمَةَ فَقَالَ لَهُ: إِنَّ الرُّومَ قَدْ عَلِمُوا أَنَّكَ لَا تَصْدُقُهُمُ الْقِتَالَ، وَأَنَّكَ تُطَاوِلُهُمْ مَا دَامَ الطَّعَامُ عِنْدَكَ، فَلَوْ أَحْرَقْتَهُ أَعْطَوُا الطَّاعَةَ بِأَيْدِيهِمْ، فَأَمَرَ بِهِ فَأُحْرِقَ، فَقَوِيَ الرُّومُ وَضَاقَ الْمُسْلِمُونَ حَتَّى كَادُوا يَهْلِكُونَ، وَبَقُوا عَلَى ذَلِكَ حَتَّى مَاتَ سُلَيْمَانُ. وَقِيلَ: إِنَّمَا خَدَعَ أَلْيُونَ مَسْلَمَةَ بِأَنْ يَسْأَلَهُ أَنْ يُدْخِلَ الطَّعَامَ إِلَى الرُّومِ بِمِقْدَارِ مَا يَعِيشُونَ بِهِ لَيْلَةً وَاحِدَةً، لِيُصَدِّقُوهُ أَنَّ أَمْرَهُ وَأَمْرَ مَسْلَمَةَ وَاحِدٌ، وَأَنَّهُمْ فِي أَمَانٍ مِنَ السَّبْيِ وَالْخُرُوجِ مِنْ بِلَادِهِمْ، فَأَذِنَ لَهُ، وَكَانَ أَلْيُونُ قَدِ اعَدَّ السُّفُنَ وَالرِّجَالَ، فَنَقَلُوا تِلْكَ اللَّيْلَةَ الطَّعَامَ، فَلَمْ يَتْرُكُوا فِي تِلْكَ الْحَظَائِرِ إِلَّا مَا لَا يَذْكَرُ، وَأَصْبَحَ أَلْيُونُ مُحَارِبًا، وَقَدْ خُدِعَ خَدِيعَةً لَوْ كَانَتِ امْرَأَةً لَعِيبَتْ بِهَا، وَلَقِيَ الْجُنْدُ مَا لَمْ يَلْقَهُ جَيْشٌ آخَرُ، حَتَّى إِنْ كَانَ الرَّجُلُ لَيَخَافُ أَنْ يَخْرُجَ مِنَ الْعَسْكَرِ وَحْدَهُ، وَأَكَلُوا الدَّوَابَّ وَالْجُلُودَ وَأُصُولَ الشَّجَرِ وَالْوَرَقِ، وَكُلَّ شَيْءٍ غَيْرَ التُّرَابِ، فَلَمْ يَزَلْ ذَلِكَ دَأْبَهُمْ حَتَّى جَاءَتْهُمْ وَفَاةُ سُلَيْمَانَ بْنِ عَبْدِ الْمَلِكِ وَتَوْلِيَةُ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ، عَلَى مَا سَيَأْتِي، فَكَرُّوا رَاجِعِينَ إِلَى الشَّامِ وَقَدْ جُهِدُوا جَهْدًا شَدِيدًا، لَكِنْ لَمْ يَرْجِعْ مَسْلَمَةُ حَتَّى بَنَى مَسْجِدًا بِالْقُسْطَنْطِينِيَّةِ شَدِيدَ الْبِنَاءِ مُحْكَمًا، رَحْبَ الْفِنَاءِ، شَاهِقًا فِي السَّمَاءِ. وَقَالَ الْوَاقِدِيُّ: لَمَّا وَلِيَ سُلَيْمَانُ بْنُ عَبْدِ الْمَلِكِ أَرَادَ الْإِقَامَةَ بِبَيْتِ الْمَقْدِسِ، ثُمَّ أَرْسَلَ الْعَسَاكِرَ إِلَى الْقُسْطَنْطِينِيَّةِ فَأَشَارَ عَلَيْهِ مُوسَى بْنُ نُصَيْرٍ بِأَنْ يَفْتَحَ مَا دُونَهَا مِنَ الْمُدُنِ وَالرَّسَاتِيقِ وَالْحُصُونِ، حَتَّى يَبْلُغَ الْمَدِينَةَ فَلَا يَأْتِيَهَا إِلَّا وَقَدْ هُدِمَتْ حُصُونُهَا وَوَهَنَتْ قُوَّتُهَا، فَإِذَا فَعَلْتَ ذَلِكَ لَمْ يَبْقَ بَيْنَكَ وَبَيْنَهَا مَانِعٌ، فَيُعْطُوا بِأَيْدِيهِمْ وَيُسَلِّمُوا لَكَ الْبَلَدَ، ثُمَّ اسْتَشَارَ أَخَاهُ مَسْلَمَةَ فَأَشَارَ عَلَيْهِ بِأَنْ يَدَعَ مَا دُونَهَا مِنَ الْبِلَادِ وَيَفْتَحَهَا عَنْوَةً، فَمَتَى مَا فُتِحَتْ فَإِنَّ بَاقِيَ مَا دُونَهَا مِنَ الْبِلَادِ وَالْحُصُونِ بِيَدِكَ. فَقَالَ سُلَيْمَانُ: هَذَا هُوَ الرَّأْيُ. ثُمَّ أَخَذَ فِي تَجْهِيزِ الْجُيُوشِ مِنَ الشَّامِ وَالْجَزِيرَةِ فَجَهَّزَ فِي الْبَرِّ مِائَةً وَعِشْرِينَ أَلْفًا، وَفِي الْبَحْرِ مِائَةً وَعِشْرِينَ أَلْفًا مِنَ الْمُقَاتِلَةِ وَأَخْرَجَ لَهُمُ الْأَعْطِيَةَ وَأَنْفَقَ فِيهِمُ الْأَمْوَالَ الْكَثِيرَةَ وَأَعْلَمَهُمْ بِغَزْو الْقُسْطَنْطِينِيَّةِ وَالْإِقَامَةِ عَلَيْهَا إِلَى أَنْ يَفْتَحُوهَا، ثُمَّ سَارَ سُلَيْمَانُ مِنْ بَيْتِ الْمَقْدِسِ فَدَخَلَ دِمَشْقَ وَقَدِ اجْتَمَعَتْ لَهُ الْعَسَاكِرُ فَأَمَّرَ عَلَيْهِمْ أَخَاهُ مَسْلَمَةَ، ثُمَّ قَالَ: سِيرُوا عَلَى بَرَكَةِ اللَّهِ، وَعَلَيْكُمْ بِتَقْوَى اللَّهِ وَالصَّبْرِ وَالتَّنَاصُحِ وَالتَّنَاصُفِ. ثُمَّ سَارَ سُلَيْمَانُ حَتَّى نَزَلَ مَرْجَ دَابِقٍ فَاجْتَمَعَ إِلَيْهِ النَّاسُ أَيْضًا مِنَ الْمُطَّوِّعَةِ الْمُحْتَسِبِينَ أُجُورَهُمْ عَلَى اللَّهِ، فَاجْتَمَعَ لَهُ جُنْدٌ عَظِيمٌ لَمْ يُرَ مِثْلُهُ، ثُمَّ أَمَرَ مَسْلَمَةَ أَنْ يَرْحَلَ بِالْجُيُوشِ وَأَخَذَ مَعَهُ إِلْيُونَ الرُّومِيَّ الْمَرْعَشِيَّ، ثُمَّ سَارُوا حَتَّى نَزَلُوا عَلَى الْقُسْطَنْطِينِيَّةِ فَحَاصَرَهَا إِلَى أَنْ بَرَّحَ بِهِمْ، وَعَرَضَ أَهْلُهَا الْجِزْيَةَ عَلَى مَسْلَمَةَ، فَأَبَى إِلَّا أَنْ يَفْتَحَهَا عَنْوَةً، قَالُوا: فَابْعَثْ إِلَيْنَا إِلْيُونَ نُشَاوِرْهُ. فَأَرْسَلَهُ إِلَيْهِمْ، فَقَالُوا لَهُ: رُدَّ هَذِهِ الْعَسَاكِرَ عَنَّا وَنَحْنُ نُعْطِيكَ وَنُمَلِّكُكَ عَلَيْنَا. فَرَجَعَ إِلَى مَسْلَمَةَ، فَقَالَ لَهُ: قَدْ أَجَابُوا إِلَى فَتْحِهَا غَيْرَ أَنَّهُمْ لَا يَفْتَحُونَهَا مَا لَمْ تَنَحَّ عَنْهُمْ. فَقَالَ مَسْلَمَةُ: إِنِّي أَخْشَى غَدْرَكَ، فَحَلَفَ لَهُ أَنْ يَدْفَعَ إِلَيْهِ مَفَاتِيحَهَا وَمَا فِيهَا، فَلَمَّا تَنَحَّى عَنْهُمْ أَخَذُوا فِي تَرْمِيمِ مَا تَهَدَّمَ مِنْ أَسْوَارِهَا وَاسْتَعَدُّوا لِلْحِصَارِ. وَغَدَرَ إِلْيُونُ بِالْمُسْلِمِينَ، قَبَّحَهُ اللَّهُ.
✧ The Siege of Constantinople In the year ninety-eight, Sulaymān b. ʿAbd al-Malik marched to Dābiq and equipped an army with his brother Maslama b. ʿAbd al-Malik to march to Constantinople. The king of the Romans died, and Alyūn came to him from Adhrabījān and informed him of it, and guaranteed him the conquest of the Romans. So he sent Maslama with him, and they marched to Constantinople. When he drew near it, he ordered every horseman to carry two mudds of food on the rump of his horse to Constantinople, and they did so. When he reached it, he ordered the food to be thrown into heaps like mountains and said to the Muslims: "Do not eat any of it; raid their land and cultivate." He made houses of wood and wintered and summered in them, and the people cultivated. The food remained in the open country, and the people ate what they obtained from raids and cultivation. Maslama remained pressing the Romans, and with him were notable men: Khālid b. Maʿdān, Mujāhid b. Jabr, ʿAbd Allāh b. Abī Zakariyyā al-Khuzāʿī, and others. The Romans sent to Maslama offering him one dinar for every head, but he did not accept. The Romans said to Alyūn: "If you turn the Muslims away from us, we shall make you king." He secured a pledge from them, then came to Maslama and said to him: "The Romans have learned that you will not fight them in earnest and that you prolong matters as long as you have food. If you burned it, they would submit in obedience by their own hands." So he ordered it and it was burned. The Romans grew strong and the Muslims were hard pressed until they nearly perished. They remained in that state until Sulaymān died. It is said: Alyūn deceived Maslama only by asking him to allow food to be brought into the Romans sufficient for them to live on for a single night, so that they might believe him that his affair and Maslama's affair were one, and that they were safe from captivity and from leaving their lands. He gave him permission. Alyūn had prepared ships and men, and that night they transported the food, leaving in those enclosures only an insignificant amount. In the morning Alyūn appeared as a combatant. He had been deceived by a trick such that had he been a woman she would have been reproached for it. The soldiers met with what no other army had met, until a man would fear to go out of the camp alone. They ate beasts, hides, roots of trees, leaves, and everything except earth. This remained their condition until the death of Sulaymān b. ʿAbd al-Malik and the accession of ʿUmar b. ʿAbd al-ʿAzīz came to them, as will be related, so they turned back to Syria having suffered severe hardship. However, Maslama did not return until he had built a mosque in Constantinople of strong construction, well-built, spacious courtyard, and towering into the sky. Al-Wāqidī said: When Sulaymān b. ʿAbd al-Malik became caliph, he wanted to reside in Jerusalem, then he sent the armies to Constantinople. Mūsā b. Nuṣayr advised him to conquer the cities, rural districts, and fortresses before it, until he reached the city, so that he would not come to it except when its fortresses had been demolished and its strength weakened. If you do that, no barrier will remain between you and it, and they will submit by their own hands and surrender the city to you. Then he consulted his brother Maslama, who advised him to leave the lands before it and open it by force, for whenever it is opened, the rest of the lands and fortresses before it will be in your hand. Sulaymān said: "This is the right opinion." Then he began equipping armies from Syria and the Jazīra. He equipped one hundred and twenty thousand on land and one hundred and twenty thousand fighting men at sea. He paid them their stipends and spent vast sums on them, and informed them of the campaign against Constantinople and of remaining there until they opened it. Then Sulaymān marched from Jerusalem and entered Damascus while the armies had assembled for him. He put his brother Maslama in command over them, then said: "March with the blessing of God. You must have fear of God, patience, mutual sincerity, and mutual fairness." Then Sulaymān marched until he encamped at Marj Dābiq. Volunteers who sought their reward from God also gathered to him, and a great army assembled for him the like of which had not been seen. Then he ordered Maslama to depart with the armies, and he took with him Alyūn the Roman of Marʿash. They marched until they encamped before Constantinople and besieged it until they were distressed. Its people offered the poll tax to Maslama, but he refused except to open it by force. They said: "Send Alyūn to us so we may consult him." He sent him to them, and they said to him: "Turn these armies away from us and we will give to you and make you king over us." He returned to Maslama and said to him: "They have agreed to open it, but they will not open it as long as you do not withdraw from them." Maslama said: "I fear your treachery." He swore to him that he would hand over to him its keys and what was in it. When he withdrew from them, they set about repairing what had crumbled of their walls and prepared for the siege. Alyūn betrayed the Muslims, may God disfigure him.
Tarikh (al-Tabari) 2419No grade recorded
قَالَ ابْنُ جَرِيرٍ وَفِي سنة ثمان وتسعين أَخَذَ سُلَيْمَانُ بْنُ عَبْدِ الْمَلِكِ الْعَهْدَ لِوَلَدِهِ أَيُّوبَ أَنْ يَكُونَ الْخَلِيفَةَ مِنْ بَعْدِهِ، وَذَلِكَ بَعْدَ مَوْتِ أَخِيهِ مَرْوَانَ بْنِ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ، فَعَدَلَ عَنْ وِلَايَةِ أَخِيهِ يَزِيدَ إِلَى وِلَايَةِ وَلَدِهِ أَيُّوبَ، وَتَرَبَّصَ بِأَخِيهِ الدَّوَائِرَ فَمَاتَ أَيُّوبُ فِي حَيَاةِ أَبِيهِ، فَبَايَعَ سُلَيْمَانُ لِابْنِ عَمِّهِ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ أَنْ يَكُونَ الْخَلِيفَةَ مِنْ بَعْدِهِ، وَلَنِعْمَ مَا فَعَلَ.
✧ Ibn Jarīr said: In the year ninety-eight, Sulaymān b. ʿAbd al-Malik took the oath of allegiance for his son Ayyūb, that he would be the caliph after him. That was after the death of his brother Marwān b. ʿAbd al-Malik b. Marwān. He turned away from appointing his brother Yazīd to appointing his son Ayyūb, and he waited for calamities to befall his brother. Ayyūb died during the lifetime of his father, so Sulaymān pledged allegiance to his paternal cousin ʿUmar b. ʿAbd al-ʿAzīz, that he would be the caliph after him. And excellent was what he did.
Tarikh (al-Tabari) 2420No grade recorded
وَفِي سنة ثمان وتسعين فُتِحَتْ مَدِينَةُ الصَّقَالِبَةِ قَالَ الْوَاقِدِيُّ: وَقَدْ أَغَارَتِ الْبُرْجَانُ عَلَى جَيْشِ مَسْلَمَةَ وَهُوَ فِي قِلَّةٍ مِنَ النَّاسِ، فِي هَذِهِ السَّنَةِ. فَبَعَثَ إِلَيْهِ سُلَيْمَانُ جَيْشًا فَقَاتَلَ الْبُرْجَانَ حَتَّى هَزَمَهُمُ اللَّهُ عَزَّ وَجَلَّ.
✧ In the year ninety-eight the city of the Slavs was conquered. Al-Wāqidī said: The Burjān raided the army of Maslamah while he was with a small number of men, in this year. So Sulaymān sent an army to him, and they fought the Burjān until God, Mighty and Majestic, defeated them.
Tarikh (al-Tabari) 2421No grade recorded
وَفِي سنة ثمان وتسعين غَزَا يَزِيدُ بْنُ الْمُهَلَّبِ دِهِسْتَانَ مِنْ أَرْضِ الصِّينِ فَحَاصَرَهَا وَقَاتَلَ عِنْدَهَا قِتَالًا شَدِيدًا، وَلَمْ يَزَلْ حَتَّى تَسَلَّمَهَا، وَقَتَلَ مِنَ التُّرْكِ الَّذِينَ بِهَا أَرْبَعَةَ آلَافٍ صَبْرًا، وَأَخَذَ مِنْهَا مِنَ الْأَمْوَالِ وَالْأَثَاثِ وَالْأَمْتِعَةِ مَا لَا يُحَدُّ وَلَا يُوصَفُ كَثْرَةً وَقِيمَةً وَحُسْنًا، ثُمَّ سَارَ مِنْهَا إِلَى جُرْجَانَ
✧ In the year ninety-eight, Yazīd b. al-Muhallab raided Dihistān in the land of China and besieged it and fought there a fierce battle, and he did not cease until he took it, and he killed of the Turks who were in it four thousand by execution, and he took from it of wealth, furnishings, and goods such as cannot be limited or described in abundance, value, and beauty. Then he marched from it to Jurjān.
Tarikh (al-Tabari) 2422No grade recorded
فَتَحِ جُرْجَانَ وَطَبَرِسْتَانَ فِي سنة ثمان وتسعين غَزَا يَزِيدُ بْنُ الْمُهَلَّبِ جُرْجَانَ وَطَبَرِسْتَانَ لَمَّا قَدِمَ خُرَاسَانَ. وَسَبَبُ غَزْوِهِمَا وَاهْتِمَامِهِ بِهِمَا أَنَّهُ لَمَّا كَانَ عِنْدَ سُلَيْمَانَ بْنِ عَبْدِ الْمَلِكِ بِالشَّامِ كَانَ سُلَيْمَانُ كُلَّمَا فَتَحَ قُتَيْبَةُ فَتْحًا يَقُولُ لِيَزِيدَ: أَلَا تَرَى إِلَى مَا يَفْتَحُ اللَّهُ عَلَى قُتَيْبَةَ ؟ فَيَقُولُ يَزِيدُ: مَا فَعَلَتْ جُرْجَانُ ( الَّتِي قَطَعَتِ الطَّرِيقَ، وَأَفْسَدَتْ قُومِسَ وَنَيْسَابُورَ وَيَقُولُ: هَذِهِ الْفُتُوحُ لَيْسَتْ بِشَيْءٍ، الشَّانُ هِيَ جُرْجَانُ. فَلَمَّا وَلَّاهُ سُلَيْمَانُ خُرَاسَانَ لَمْ يَكُنْ لَهُ هِمَّةٌ غَيْرُ جُرْجَانَ )، فَسَارَ إِلَيْهَا فِي مِائَةِ أَلْفٍ مِنَ أَهْلِ الشَّامِ وَالْعِرَاقِ وَخُرَاسَانَ، سِوَى الْمَوَالِي وَالْمُتَطَوِّعَةِ، وَلَمْ تَكُنْ جُرْجَانُ يَوْمَئِذٍ مَدِينَةً، إِنَّمَا هِيَ جِبَالٌ وَمَخَارِمُ وَأَبْوَابٌ، يَقُومُ الرَّجُلُ عَلَى بَابٍ مِنْهَا فَلَا يُقْدِمُ عَلَيْهِ أَحَدٌ. فَابْتَدَأَ بِقُهِسْتَانَ فَحَاصَرَهَا، وَكَانَ أَهْلُهَا طَائِفَةً مِنَ التُّرْكِ، وَأَقَامَ عَلَيْهَا. وَكَانَ أَهْلُهَا يَخْرُجُونَ وَيُقَاتِلُونَ، فَيَهْزِمُهُمُ الْمُسْلِمُونَ فِي كُلِّ ذَلِكَ، فَإِذَا هُزِمُوا دَخَلُوا الْحِصْنَ. فَخَرَجُوا ذَاتَ يَوْمٍ وَخَرَجَ إِلَيْهِمُ النَّاسُ، فَاقْتَتَلُوا قِتَالًا شَدِيدًا، فَحَمَلَ مُحَمَّدُ بْنُ أَبِي سَبْرَةَ عَلَى تُرْكِيٍّ قَدْ صَدَّ النَّاسَ عَنْهُ، فَاخْتَلَفَا ضَرْبَتَيْنِ، فَثَبَتَ سَيْفُ التُّرْكِيِّ فِي بَيْضَةِ ابْنِ أَبِي سَبْرَةَ، وَضَرَبَهُ ابْنُ أَبِي سَبْرَةَ فَقَتَلَهُ، وَرَجَعَ وَسَيْفُهُ يَقْطُرُ دَمًا، وَسَيْفُ التُّرْكِيِّ فِي بَيْضَتِهِ، فَنَظَرَ النَّاسُ إِلَى أَحْسَنِ مَنْظَرٍ رَأَوْهُ. وَخَرَجَ يَزِيدُ بَعْدَ ذَلِكَ يَوْمًا يَنْظُرُ مَكَانًا يَدْخُلُ مِنْهُ عَلَيْهِمْ، وَكَانَ فِي أَرْبَعِمِائَةٍ مِنْ وُجُوهِ النَّاسِ وَفُرْسَانِهِمْ، فَلَمْ يَشْعُرُوا حَتَّى هَجَمَ عَلَيْهِمُ التُّرْكُ فِي نَحْوِ أَرْبَعَةِ آلَافٍ، فَقَاتَلُوهُمْ سَاعَةً، وَقَاتَلَ يَزِيدُ قِتَالًا شَدِيدًا، فَسَلِمُوا وَانْصَرَفُوا، وَكَانُوا قَدْ عَطِشُوا، فَانْتَهَوْا إِلَى الْمَاءِ فَشَرِبُوا، وَرَجَعَ عَنْهُمُ الْعَدُوُّ. ثُمَّ إِنَّ يَزِيدَ أَلَحَّ عَلَيْهِمْ فِي الْقِتَالِ، وَقَطَعَ عَنْهُمُ الْمَوَادَّ حَتَّى ضَعِفُوا وَعَجَزُوا. فَأَرْسَلَ صُولُ، دِهْقَانُ قُهِسْتَانَ، إِلَى يَزِيدَ يَطْلُبُ مِنْهُ أَنْ يُصَالِحَهُ وَيُؤَمِّنَهُ عَلَى نَفْسِهِ وَأَهْلِهِ وَمَالِهِ، لِيَدْفَعَ إِلَيْهِ الْمَدِينَةَ بِمَا فِيهَا، فَصَالَحَهُ وَوَفَى لَهُ، وَدَخْلَ الْمَدِينَةَ، فَأَخَذَ مَا كَانَ فِيهَا مِنَ الْأَمْوَالِ وَالْكُنُوزِ وَالسَّبْيِ مَا لَا يُحْصَى، وَقَتْلَ أَرْبَعَةَ عَشَرَ أَلْفَ تُرْكِيٍّ صَبْرًا، وَكَتَبَ إِلَى سُلَيْمَانَ بْنَ عَبْدِ الْمَلِكِ بِذَلِكَ. ثُمَّ خَرَجَ حَتَّى أَتَى جُرْجَانَ. وَكَانَ أَهْلُ جُرْجَانَ قَدْ صَالَحَهُمْ سَعِيدُ بْنُ الْعَاصِ، وَكَانُوا يَجْبُونَ أَحْيَانًا مِائَةَ أَلْفٍ، وَأَحْيَانًا مِائَتَيْ أَلْفٍ، وَأَحْيَانًا ثَلَاثَمِائَةِ أَلْفٍ، وَرُبَّمَا أَعْطَوْا ذَلِكَ وَرُبَّمَا مَنَعُوهُ، ثُمَّ امْتَنَعُوا وَكَفَرُوا، فَلَمْ يُعْطُوا خَرَاجًا، وَلَمْ يَأْتِ جُرْجَانَ بَعْدَ سَعِيدٍ أَحَدٌ، وَمَنَعُوا ذَلِكَ الطَّرِيقَ، فَلَمْ يَكُنْ يَسْلُكُ طَرِيقَ خُرَاسَانَ أَحَدٌ إِلَّا عَلَى فَارِسَ وَكَرْمَانَ. وَأَوَّلُ مَنْ صَيَّرَ الطَّرِيقَ مِنْ قُومِسَ قُتَيْبَةُ بْنُ مُسْلِمٍ حِينَ وَلِيَ خُرَاسَانَ. وَبَقِيَ أَمْرُ جُرْجَانَ كَذَلِكَ حَتَّى وَلِيَ يَزِيدُ وَأَتَاهُمْ، فَاسْتَقْبَلُوهُ بِالصُّلْحِ، وَزَادُوهُ وَهَابُوهُ، فَأَجَابَهُمْ إِلَى ذَلِكَ وَصَالَحَهُمْ. فتح طبرستان فَلَمَّا فَتَحَ قُهِسْتَانَ وَجُرْجَانَ طَمِعَ فِي طَبَرِسْتَانَ أَنْ يَفْتَحَهَا، فَعَزَمَ عَلَى أَنْ يَسِيرَ إِلَيْهَا، فَاسْتَعْمَلَ عَبْدَ اللَّهِ بْنَ الْمُعَمَّرِ الْيَشْكُرِيَّ عَلَى السَّاسَانِ وَقُهِسْتَانَ، وَخَلَّفَ مَعَهُ أَرْبَعَةَ آلَافٍ، ثُمَّ أَقْبَلَ إِلَى أَدَانِي جُرْجَانَ مِمَّا يَلِي طَبَرِسْتَانَ، فَاسْتَعْمَلَ عَلَى أَيْذُوسَا رَاشِدَ بْنَ عَمْرٍو، وَجَعَلَهُ فِي أَرْبَعَةِ آلَافٍ، وَدَخَلَ بِلَادَ طَبَرِسْتَانَ، فَأَرْسَلَ إِلَيْهِ الْإِصْبَهْبَذُ صَاحِبُهَا يَسْأَلُهُ الصُّلْحَ وَأَنْ يَخْرُجَ مِنْ طَبَرِسْتَانَ، فَأَبَى يَزِيدُ، وَرَجَا أَنْ يَفْتَتِحَهَا، وَوَجَّهَ أَخَاهُ أَبَا عُيَيْنَةَ مِنْ وَجْهٍ، وَابْنَهُ خَالِدَ بْنَ يَزِيدَ مِنْ وَجْهٍ، وَأَبَا الْجَهْمِ الْكَلْبِيَّ مِنْ وَجْهٍ، وَقَالَ: إِذَا اجْتَمَعْتُمْ فَأَبُوا عُيَيْنَةَ عَلَى النَّاسِ. فَسَارَ أَبُو عُيَيْنَةَ وَأَقَامَ يَزِيدُ مُعَسْكَرًا. وَاسْتَجَاشَ الْإِصْبَهْبَذُ أَهْلَ جِيلَانَ وَالدَّيْلَمَ، فَأَتَوْهُ فَالْتَقَوْا فِي سَفْحِ جَبَلٍ، فَانْهَزَمَ الْمُشْرِكُونَ فِي الْجَبَلِ، فَاتَّبَعَهُمُ الْمُسْلِمُونَ حَتَّى انْتَهَوْا إِلَى فَمِ الشِّعْبِ، فَدَخَلَهُ الْمُسْلِمُونَ وَصَعِدَ الْمُشْرِكُونَ فِي الْجَبَلِ وَاتَّبَعَهُمُ الْمُسْلِمُونَ يَرُومُونَ الصُّعُودَ، فَرَمَاهُمُ الْعَدُوُّ بِالنُّشَّابِ وَالْحِجَارَةِ، فَانْهَزَمَ أَبُو عُيَيْنَةَ وَالْمُسْلِمُونَ يَرْكَبُ بَعْضُهُمْ بَعْضًا، يَتَسَاقَطُونَ فِي الْجَبَلِ حَتَّى انْتَهَوْا إِلَى عَسْكَرِ يَزِيدَ، وَكَفَّ عَدُّوهُمْ عَنِ اتِّبَاعِهِمْ، وَخَافَهُمُ الْإِصْبَهْبَذُ، فَكَانَ أَهْلُ جُرْجَانَ وَمُقَدِّمُهُمُ الْمَرْزُبَانُ يَسْأَلُهُمْ أَنْ يُبَيِّتُوا مِنْ عِنْدَهُمْ مِنَ الْمُسْلِمِينَ، وَأَنْ يَقْطَعُوا عَنْ يَزِيدَ الْمَادَّةَ وَالطَّرِيقَ فِيمَا بَيْنَهُ وَبَيْنَ بِلَادِ الْإِسْلَامِ، وَيَعِدُهُمْ أَنْ يُكَافِئَهُمْ عَلَى ذَلِكَ، فَثَارُوا بِالْمُسْلِمِينَ، فَقَتَلُوهُمْ أَجْمَعِينَ وَهُمْ غَارُّونَ فِي لَيْلَةٍ، وَقُتِلَ عَبْدُ اللَّهِ بْنُ الْمُعَمَّرِ وَجَمِيعُ مَنْ مَعَهُ فَلَمْ يَنْجُ مِنْهُمْ أَحَدٌ، وَكَتَبُوا إِلَى الْإِصْبَهْبَذِ بِأَخْذِ الْمَضَايِقِ وَالطُّرُقِ. وَبَلَغَ ذَلِكَ يَزِيدَ وَأَصْحَابَهُ فَعَظُمَ عَلَيْهِمْ وَهَالَهُمْ، وَفَزِعَ يَزِيدُ إِلَى حَيَّانَ النَّبَطِيَّ وَقَالَ لَهُ: لَا يَمْنَعُكَ مَا كَانَ مِنِّي إِلَيْكَ مِنْ نَصِيحَةِ الْمُسْلِمِينَ، وَقَدْ جَاءَنَا عَنْ جُرْجَانَ مَا جَاءَنَا فَاعْمَلْ فِي الصُّلْحِ. فَقَالَ: نَعَمْ. فَأَتَى حَيَّانُ الْإِصْبَهْبَذَ فَقَالَ: أَنَا رَجُلٌ مِنْكُمْ، وَإِنْ كَانَ الدِّينُ فَرَّقَ بَيْنِي وَبَيْنَكُمْ، فَأَنَا لَكُمْ نَاصِحٌ، فَأَنْتَ أَحَبُّ إِلَيَّ مِنْ يَزِيدَ، وَقَدْ بَعَثَ يَسْتَمِدُّ وَأَمْدَادُهُ مِنْهُ قَرِيبَةٌ، وَإِنَّمَا أَصَابُوا مِنْهُ طَرَفًا، وَلَسْتُ آمَنُ أَنْ يَأْتِيَكَ مَنْ لَا تَقُومُ لَهُ، فَأَرِحْ نَفْسَكَ وَصَالِحْهُ، فَإِنْ صَالَحْتَهُ صَيَّرَ حَدَّهُ عَلَى أَهْلِ جُرْجَانَ بِغَدْرِهِمْ وَقَتْلِهِمْ أَصْحَابَهُ. فَصَالَحَهُ عَلَى سَبْعِمِائَةِ أَلْفٍ، وَقِيلَ خَمْسِمِائَةِ أَلْفٍ وَأَرْبَعِمِائَةِ وَقْرِ زَعْفَرَانَ، أَوْ قِيمَتِهِ مِنَ الْعَيْنِ، وَأَرْبَعِمِائَةِ رَجُلٍ، عَلَى كُلِّ رَجُلٍ مِنْهُمْ تُرْسٌ وَطَيْلَسَانُ، وَمَعَ كُلِّ رَجُلٍ جَامٌ مِنْ فِضَّةٍ وَخِرْقَةُ حَرِيرٍ وَكُسْوَةٌ. ثُمَّ رَجَعَ حَيَّانُ إِلَى يَزِيدَ، فَقَالَ: ابْعَثْ مِنْ ( يَحْمِلُ صُلْحَهُمْ )، فَقَالَ: مِنْ عِنْدِهِمْ أَوْ مِنْ عِنْدِنَا ؟ قَالَ: مِنْ عِنْدِهِمْ، وَكَانَ يَزِيدُ قَدْ طَابَتْ نَفْسُهُ أَنْ يُعْطِيَهُمْ مَا سَأَلُوا وَيَرْجِعَ إِلَى جُرْجَانَ، فَأَرْسَلَ إِلَى يَزِيدَ مَنْ يَقْبِضُ مَا صَالَحَهُمْ عَلَيْهِ حَيَّانُ، فَانْصَرَفَ إِلَى جُرْجَانَ. وَكَانَ يَزِيدُ قَدْ أَغْرَمَ حَيَّانَ مِائَتَيْ أَلْفِ دِرْهَمٍ، وَسَبَبُ ذَلِكَ أَنَّ حَيَّانَ كَتَبَ إِلَى مَخْلَدِ بْنِ يَزِيدَ، فَبَدَأَ بِنَفْسِهِ، فَقَالَ لَهُ ابْنُهُ مُقَاتِلُ بْنُ حَيَّانَ: تَكْتُبُ إِلَى مَخْلَدٍ وَتَبْدَأُ بِنَفْسِكَ. قَالَ: نَعَمْ، وَإِنْ لَمْ يَرْضَ لَقِيَ مَا لَقِيَ قُتَيْبَةُ. فَبَعَثَ مَخْلَدٌ الْكِتَابَ إِلَى أَبِيهِ يَزِيدَ، فَأَغْرَمَهُ مِائَتَيْ أَلْفِ دِرْهَمٍ. وَقِيلَ: إِنَّ سَبَبَ مَسِيرِ يَزِيدَ إِلَى جُرْجَانَ أَنَّ صُولًا التُّرْكِيَّ كَانَ يَنْزِلُ قُهِسْتَانَ وَالْبُحَيْرَةَ، وَهِيَ جَزِيرَةٌ فِي الْبَحْرِ بَيْنَهَا وَبَيْنَ قُهِسْتَانَ خَمْسَةُ فَرَاسِخَ، وَهُمَا مِنْ جُرْجَانَ مِمَّا يَلِي خُوَارَزْمَ، وَكَانَ يُغِيرُ عَلَى فَيْرُوزَ [ بْنِ ] قَوْلٍ مَرْزُبَانِ جُرْجَانَ، فَيُصِيبُ مِنْ بِلَادِهِ. فَخَافَهُ فَيْرُوزُ، فَسَارَ إِلَى يَزِيدَ بِخُرَاسَانَ وَقَدِمَ عَلَيْهِ، فَسَأَلَهُ عَنْ سَبَبِ قُدُومِهِ، فَقَالَ: خِفْتُ صُولًا فَهَرَبْتُ مِنْهُ، وَأَخَذَ صُولٌ جُرْجَانَ. فَقَالَ يَزِيدُ لِفَيْرُوزَ: هَلْ مِنْ حِيلَةٍ لِقِتَالِهِ ؟ قَالَ: نَعَمْ، شَيْءٌ وَاحِدٌ إِنْ ظَفِرْتَ بِهِ قَتَلْتَهُ وَأَعْطَى بِيَدِهِ. قَالَ: مَا هُوَ ؟ قَالَ: تَكْتُبُ إِلَى الْإِصْبَهْبَذِ كِتَابًا تَسْأَلُهُ فِيهِ أَنْ يَحْتَالَ لِصُولٍ حَتَّى يُقِيمَ بِجُرْجَانَ، وَاجْعَلْ لَهُ عَلَى ذَلِكَ جُعْلًا، فَإِنَّهُ يَبْعَثُ بِكِتَابِكَ إِلَى صُولٍ يَتَقَرَّبُ [ بِهِ ] إِلَيْهِ فَيَتَحَوَّلُ عَنْ جُرْجَانَ فَيَنْزِلُ الْبُحَيْرَةَ، وَإِنْ تَحَوَّلَ عَنْ جُرْجَانَ وَحَاصَرْتَهُ ظَفِرْتَ بِهِ. فَفَعَلَ يَزِيدُ ذَلِكَ، وَضَمِنَ لِلْإصْبَهْبَذَ خَمْسِينَ أَلْفَ دِينَارٍ إِنْ هُوَ حَبَسَ صُولًا عَنِ الْبُحَيْرَةِ لِيُحَاصِرَهُ بِجُرْجَانَ، فَأَرْسَلَ الْإِصْبَهْبَذُ الْكِتَابَ إِلَى صُولٍ، فَلَمَّا أَتَاهُ الْكِتَابُ رَحَلَ إِلَى الْبُحَيْرَةِ لِيَتَحَصَّنَ بِهَا، وَبَلَغَ يَزِيدُ مَسِيرَهُ فَخَرَجَ إِلَى جُرْجَانَ وَمَعَهُ فَيْرُوزُ، وَاسْتَعْمَلَ عَلَى خُرَاسَانَ ابْنَهُ مَخْلَدًا، وَعَلَى سَمَرْقَنْدَ وَكَشَّ وَنَسَفَ وَبُخَارَى ابْنَهُ مُعَاوِيَةَ، وَعَلَى طَخَارِسْتَانَ حَاتِمَ بْنَ قَبِيصَةَ بْنِ الْمُهَلَّبِ، وَأَقْبَلَ حَتَّى أَتَى جُرْجَانَ، فَدَخَلَهَا وَلَمْ يَمْنَعْهُ مِنْهَا أَحَدٌ، وَسَارَ مِنْهَا إِلَى الْبُحَيْرَةِ فَحَصَرَ صُولًا بِهَا، فَكَانَ يَخْرُجُ إِلَيْهِ صُولٌ فَيُقَاتِلُهُ ثُمَّ يَرْجِعُ، فَمَكَثُوا بِذَلِكَ سِتَّةَ أَشْهُرٍ، فَأَصَابَهُمْ مَرَضٌ وَمَوْتٌ، فَأَرْسَلَ صُولٌ يَطْلُبُ الصُّلْحَ عَلَى نَفْسِهِ وَمَالِهِ وَثَلَاثِمِائَةٍ مِنْ أَهْلِهِ وَخَاصَّتِهِ، وَيُسَلِّمُ إِلَيْهِ الْبُحَيْرَةَ، فَأَجَابَهُ يَزِيدُ، فَخَرَجَ بِمَالِهِ وَثَلَاثِمِائَةٍ مِمَّنْ أَحَبَّ. وَقَتْلَ يَزِيدُ مِنَ الْأَتْرَاكِ أَرْبَعَةَ عَشَرَ أَلْفًا صَبْرًا، وَأَطْلَقَ الْبَاقِينَ. وَطَلَبَ الْجُنْدُ أَرْزَاقَهُمْ، فَقَالَ لِإِدْرِيسَ بْنِ حَنْظَلَةَ الْعَمِّيِّ: أَحْصِ لَنَا مَا فِي الْبُحَيْرَةِ حَتَّى نُعْطِيَ الْجُنْدَ. فَدَخَلَهَا إِدْرِيسُ فَلَمْ يَقْدِرْ عَلَى إِحْصَاءِ مَا فِيهَا، فَقَالَ لِيَزِيدَ: لَا أَسْتَطِيعُ ذَلِكَ وَهُوَ فِي ظُرُوفٍ، فَتُحْصَى الْجَوَالِيقُ وَيُعَلَّمُ مَا فِيهَا وَيُعْطَى الْجُنْدُ فَمَنْ أَخَذَ شَيْئًا عَرَفْنَا مَا أَخَذَ مِنَ الْحِنْطَةِ وَالشَّعِيرِ وَالْأُرْزِ وَالسِّمْسِمِ وَالْعَسَلِ، فَفَعَلُوا ذَلِكَ وَأَخَذُوا شَيْئًا كَثِيرًا، وَكَانَ شَهْرُ بْنُ حَوْشَبٍ عَلَى خَزَائِنِ يَزِيدَ بْنِ الْمُهَلَّبِ، فَرَفَعُوا عَلَيْهِ أَنَّهُ أَخَذَ خَرِيطَةً، فَسَأَلَهُ يَزِيدُ عَنْهَا، فَأَتَاهُ بِهَا فَأَعْطَاهَا شَهْرًا، فَقَالَ بَعْضُهُمْ: لَقَدْ بَاعَ شَهْرٌ دِينَهُ بِخَرِيطَةٍ فَمَنْ يَأْمَنِ الْقُرَّاءَ بِعْدَكَ يَا شَهْرُ وَقَالَ مُرَّةُ الْحَنَفِيُّ: يَا ابْنَ الْمُهَلَّبِ مَا أَرَدْتَ إِلَى امْرِئٍ لَوْلَاكَ كَانَ كَصَالِحِ الْقُرَّاءِ وَأَصَابَ يَزِيدُ بِجُرْجَانَ تَاجًا فِيهِ جَوْهَرٌ فَقَالَ: أَتَرَوْنَ أَحَدًا يَزْهَدُ فِي هَذَا ؟ قَالُوا: لَا. فَدَعَا مُحَمَّدَ بْنَ وَاسِعٍ الْأَزْدِيَّ فَقَالَ: خُذْ هَذَا التَّاجَ. قَالَ: لَا حَاجَةَ لِي فِيهِ. قَالَ: عَزَمْتُ عَلَيْكَ. فَأَخَذَهُ، فَأَمْرَ يَزِيدُ رَجُلًا يَنْظُرُ مَا يَصْنَعُ بِهِ، فَلَقِيَ سَائِلًا فَدَفَعَهُ إِلَيْهِ، فَأَخَذَ الرَّجُلُ السَّائِلَ وَأَتَى بِهِ يَزِيدَ وَأَخْبَرَهُ، فَأَخَذَ يَزِيدُ التَّاجَ وَعَوَّضَ السَّائِلَ مَالًا كَثِيرًا.وَقَالَ عَلِيُّ بْنُ مُحَمَّدٍ الْمَدَائِنِيُّ: قَالَ أَبُو بَكْرٍ الْهُذَلِيُّ: كَانَ شَهْرُ بْنُ حَوْشَبٍ عَلَى خَزَائِنِ يَزِيدَ بْنِ الْمُهَلَّبِ فَرَفَعُوا إِلَيْهِ أَنَّهُ أَخَذَ خَرِيطَةً فِيهَا مِائَةُ دِينَارٍ، فَسَأَلَهُ عَنْهَا فَقَالَ: نَعَمْ. وَأَحْضَرَهَا، فَقَالَ لَهُ يَزِيدُ: هِيَ لَكَ. ثُمَّ اسْتَدْعَى الَّذِي وَشَى بِهِ فَشَتَمَهُ.
✧ The conquest of Jurjān and Ṭabaristān In the year ninety-eight, Yazīd b. al-Muhallab raided Jurjān and Ṭabaristān when he came to Khurāsān. The reason for raiding them and his concern with them was that when he was with Sulaymān b. ʿAbd al-Malik in Syria, Sulaymān used to say to Yazīd every time Qutaybah achieved a conquest: 'Do you not see what Allah has granted Qutaybah by way of conquest?' Yazīd would say: 'Jurjān has not been dealt with' (that which cut off the road and corrupted Qūmis and Naysābūr), and he would say: 'These conquests are nothing; the matter is Jurjān.' When Sulaymān appointed him over Khurāsān, he had no concern other than Jurjān. So he marched to it with one hundred thousand men from the people of Syria, Iraq, and Khurāsān, besides the mawālī and volunteers. At that time Jurjān was not a city; it was only mountains, defiles, and gates, where a man would stand at one of its gates and no one could advance against him. He began with Quhistān and besieged it. Its people were a group of Turks, and he stayed there. Its people would come out and fight, and the Muslims would defeat them every time. When they were defeated, they entered the fortress. One day they came out, and the people went out against them, and they fought a severe battle. Muḥammad b. Abī Sabrah charged a Turk who had held the people back from him; they exchanged two blows. The Turk's sword stuck in Muḥammad b. Abī Sabrah's helmet, and Ibn Abī Sabrah struck him and killed him. He returned with his sword dripping blood and the Turk's sword in his helmet. The people looked at the finest sight they had seen. After that, one day Yazīd went out to look for a place from which to enter upon them, and he was with four hundred of the notables of the people and their horsemen. They were not aware until the Turks suddenly attacked them with about four thousand men. They fought them for a while, and Yazīd fought a fierce battle. They were saved and withdrew. They had become thirsty, and they reached water and drank, and the enemy turned back from them. Then Yazīd pressed them hard in fighting and cut off supplies from them until they weakened and became helpless. So Ṣūl, the dihqān of Quhistān, sent to Yazīd requesting that he make peace with him and grant him safety for himself, his family, and his property, in return for handing over the city with all that was in it. He made peace with him and fulfilled his promise to him. He entered the city and took from it incalculable wealth, treasures, and captives, and he killed fourteen thousand Turks in cold blood. He wrote to Sulaymān b. ʿAbd al-Malik about that. Then he set out until he came to Jurjān. The people of Jurjān had made peace with Saʿīd b. al-ʿĀṣ, and they used to pay tribute sometimes one hundred thousand, sometimes two hundred thousand, and sometimes three hundred thousand. Sometimes they gave it and sometimes they withheld it. Then they refused and became disbelievers, and they did not pay the kharāj. No one had come to Jurjān after Saʿīd, and they blocked that road. No one could travel the road to Khurāsān except by way of Fāris and Kirmān. The first person to make the road from Qūmis was Qutaybah b. Muslim when he governed Khurāsān. The matter of Jurjān remained like that until Yazīd was appointed and came to them. They met him with peace and offered him more, fearing him. He agreed to that and made peace with them. The conquest of Ṭabaristān: When he conquered Quhistān and Jurjān, he aspired to conquer Ṭabaristān, so he resolved to march to it. He appointed ʿAbd Allāh b. al-Muʿammar al-Yashkurī over al-Sāsān and Quhistān, leaving with him four thousand men. Then he advanced to the nearest part of Jurjān adjacent to Ṭabaristān and appointed Rāshid b. ʿAmr over Aydhūsā, placing him with four thousand men. He entered the land of Ṭabaristān. The Iṣbahbadh, its ruler, sent to him asking for peace and that he leave Ṭabaristān, but Yazīd refused, hoping to conquer it. He dispatched his brother Abū ʿUyaynah from one direction, his son Khālid b. Yazīd from another, and Abū al-Jahm al-Kalbī from another, saying: 'When you gather, let Abū ʿUyaynah be in command of the people.' Abū ʿUyaynah marched, and Yazīd remained encamped. The Iṣbahbadh called for reinforcements from the people of Jīlān and al-Daylam, and they came to him. They met at the foot of a mountain. The polytheists were defeated into the mountain, and the Muslims pursued them until they reached the mouth of the mountain pass. The Muslims entered it, and the polytheists climbed the mountain. The Muslims followed them trying to ascend, but the enemy shot arrows and threw stones at them. Abū ʿUyaynah and the Muslims were defeated, riding over one another, tumbling down the mountain until they reached Yazīd's camp. The enemy held back from pursuing them out of fear of them. The Iṣbahbadh was afraid of them. The people of Jurjān and their leader, the Marzubān, asked him to launch a night attack on the Muslims who were with them and to cut off Yazīd's supply line and the road between him and the lands of Islam, promising to reward them for that. They rose against the Muslims and killed them all while they were heedless at night. ʿAbd Allāh b. al-Muʿammar and all those with him were killed; none of them escaped. They wrote to the Iṣbahbadh about seizing the mountain passes and roads. That reached Yazīd and his companions, and it weighed heavily upon them and terrified them. Yazīd took refuge with Ḥayyān al-Nabaṭī and said to him: 'Do not let what I did to you prevent you from advising the Muslims sincerely. News has come to us from Jurjān about what happened, so work on a peace agreement.' He said: 'Yes.' Ḥayyān went to the Iṣbahbadh and said: 'I am one of your people, even if religion has separated me from you, and I am sincere to you. You are dearer to me than Yazīd. He has sent for reinforcements, and his reinforcements are near. They only struck a part of him. I am not confident that someone will come to you whom you cannot withstand. So relieve yourself and make peace with him. If you make peace with him, he will turn his wrath upon the people of Jurjān for their treachery and their killing of his companions.' So he made peace with him for seven hundred thousand, or it is said five hundred thousand, and four hundred loads of saffron, or its value in coin, and four hundred men, each man bearing a shield and a ṭaylasān, and with each man a silver cup, a piece of silk, and a garment. Then Ḥayyān returned to Yazīd and said: 'Send someone to receive their peace payment.' He said: 'From their side or ours?' He said: 'From theirs.' Yazīd was pleased to give them what they asked and to return to Jurjān. So they sent to Yazīd someone to receive what Ḥayyān had agreed upon with them, and he departed to Jurjān. Yazīd had fined Ḥayyān two hundred thousand dirhams. The reason for that was that Ḥayyān wrote to Makhlad b. Yazīd and began with himself. His son Muqātil b. Ḥayyān said to him: 'You write to Makhlad and begin with yourself?' He said: 'Yes, and if he is not pleased, he will meet what Qutaybah met.' Makhlad sent the letter to his father Yazīd, who fined him two hundred thousand dirhams. It is said that the reason for Yazīd's march to Jurjān was that Ṣūl the Turk used to dwell in Quhistān and al-Buḥayrah, which is an island in the sea between it and Quhistān, five parasangs apart, and both are part of Jurjān adjacent to Khwārazm. He used to raid Fayrūz b. Qawl, the Marzubān of Jurjān, and raid his lands. Fayrūz feared him, so he traveled to Yazīd in Khurāsān and came to him. Yazīd asked him the reason for his coming, and he said: 'I feared Ṣūl and fled from him, and Ṣūl took Jurjān.' Yazīd said to Fayrūz: 'Is there any stratagem to fight him?' He said: 'Yes, one thing. If you achieve it, you will kill him and he will surrender.' He said: 'What is it?' He said: 'Write to the Iṣbahbadh a letter asking him to devise a ruse against Ṣūl so that he stays in Jurjān, and offer him a reward for that. He will send your letter to Ṣūl to ingratiate himself with him, and he will move from Jurjān and settle in al-Buḥayrah. If he moves from Jurjān and you besiege him, you will capture him.' Yazīd did that and guaranteed the Iṣbahbadh fifty thousand dinars if he kept Ṣūl from al-Buḥayrah so that he could besiege him in Jurjān. The Iṣbahbadh sent the letter to Ṣūl. When the letter reached him, he departed to al-Buḥayrah to fortify himself there. Yazīd learned of his departure and marched to Jurjān with Fayrūz. He appointed his son Makhlad over Khurāsān, his son Muʿāwiyah over Samarqand, Kashsh, Nasaf, and Bukhārā, and Ḥātim b. Qabīṣah b. al-Muhallab over Ṭakhāristān. He advanced until he came to Jurjān and entered it, with no one preventing him. Then he marched from there to al-Buḥayrah and besieged Ṣūl there. Ṣūl would come out and fight him, then return. They remained so for six months. Disease and death struck them. Ṣūl sent to request peace for himself, his property, and three hundred of his family and close associates, and to hand over al-Buḥayrah to him. Yazīd agreed. So he departed with his property and three hundred of those he chose. Yazīd killed fourteen thousand Turks in cold blood and released the rest. The army demanded their stipends. He said to Idrīs b. Ḥanẓalah al-ʿAmmī: 'Count for us what is in al-Buḥayrah so that we may give the army.' Idrīs entered it but could not count what was in it. He said to Yazīd: 'I cannot do that because it is in containers. Let the sacks be counted and marked with what is in them and given to the army, so that whoever takes something, we will know what he took of wheat, barley, rice, sesame, and honey.' They did that and took a great deal. Shahr b. Ḥawshab was in charge of Yazīd b. al-Muhallab's treasuries. They reported to him that he had taken a bag. Yazīd asked him about it, and he brought it to him and gave it to Shahr. Some of them said: Shahr sold his religion for a bag; who can trust the Qur'ān reciters after you, O Shahr? And Murrah al-Ḥanafī said: O son of al-Muhallab, what did you want with a man, had it not been for you he would have been like the righteous reciters? Yazīd obtained in Jurjān a crown containing jewels. He said: 'Do you think anyone would renounce this?' They said: 'No.' He summoned Muḥammad b. Wāsiʿ al-Azdī and said: 'Take this crown.' He said: 'I have no need of it.' He said: 'I adjure you.' So he took it. Yazīd ordered a man to see what he would do with it. He met a beggar and gave it to him. The man took the beggar and brought him to Yazīd and informed him. Yazīd took the crown and compensated the beggar with much wealth. ʿAlī b. Muḥammad al-Madāʾinī said: Abū Bakr al-Hudhalī said: Shahr b. Ḥawshab was in charge of Yazīd b. al-Muhallab's treasuries. They reported to him that he had taken a bag containing one hundred dinars. He asked him about it, and he said: 'Yes.' He brought it. Yazīd said to him: 'It is yours.' Then he summoned the one who had informed on him and reviled him.
Tarikh (al-Tabari) 2423No grade recorded
فَتَحِ جُرْجَانَ الْفَتْحَ الثَّانِي قَدْ ذَكَرْنَا فَتْحَ جُرْجَانَ وَقُهِسْتَانَ وَغَدْرَ أَهْلِ جُرْجَانَ، فَلَمَّا صَالَحَ يَزِيدُ أَصْبَهْبَذَ طَبَرِسْتَانَ سَارَ إِلَى جُرْجَانَ، وَعَاهَدَ اللَّهَ تَعَالَى لَئِنْ ظَفِرَ بِهِمْ لَا يَرْفَعُ السَّيْفَ حَتَّى يَطْحَنَ بِدِمَائِهِمْ، وَيَأْكُلُ مِنْ ذَلِكَ الطَّحِينِ. فَأَتَاهَا وَحَصَرَ أَهْلَهَا بِحِصْنِ فَجَاهْ وَمَنْ يَكُونُ بِهَا لَا يَحْتَاجُ إِلَى عُدَّةٍ مِنْ طَعَامٍ وَشَرَابٍ، فَحَصَرَهُمْ يَزِيدُ فِيهَا سَبْعَةَ أَشْهُرٍ، وَهُمْ يَخْرُجُونَ إِلَيْهِ فِي الْأَيَّامِ فَيُقَاتِلُونَهُ وَيَرْجِعُونَ. فَبَيْنَا هُمْ عَلَى ذَلِكَ إِذْ خَرَجَ رَجُلٌ مِنْ عَجَمِ خُرَاسَانَ يَتَصَيَّدُ، وَقِيلَ: رَجُلٌ مِنْ طَيْءٍ، فَأَبْصَرَ وَعْلًا فِي الْجَبَلِ، وَلَمْ يَشْعُرْ حَتَّى هَجَمَ عَلَى عَسْكَرِهِمْ، فَرَجَعَ كَأَنَّهُ يُرِيدُ أَصْحَابَهُ، وَجَعَلَ يُخَرِّقُ قَبَاءَهُ وَيَعْقِدُ عَلَى الشَّجَرِ عَلَامَاتٍ، فَأَتَى يَزِيدَ فَأَخْبَرَهُ، فَضَمِنَ لَهُ يَزِيدُ دِيَةً إِنْ دَلَّهُمْ عَلَى الْحِصْنِ، فَانْتَخَبَ مَعَهُ ثَلَاثَمِائَةِ رَجُلٍ، وَاسْتَعْمَلَ عَلَيْهِمُ ابْنَهُ خَالِدَ بْنَ يَزِيدَ، وَقَالَ لَهُ: إِنْ غُلِبْتَ عَلَى الْحَيَاةِ فَلَا تُغْلَبَنَّ عَلَى الْمَوْتِ، وَإِيَّاكَ أَنْ أَرَاكَ عِنْدِي مَهْزُومًا. وَضَمَّ إِلَيْهِ جَهْمَ بْنَ زَحْرٍ، وَقَالَ لِلرَّجُلِ: مَتَى تَصِلُونَ ؟ قَالَ: غَدًا الْعَصْرُ. قَالَ يَزِيدُ: سَأَجْهَدُ عَلَى مُنَاهَضَتِهِمْ عِنْدَ الظُّهْرِ. فَسَارُوا فَلَمَّا كَانَ الْغَدُ وَقْتَ الظُّهْرِ أَحْرَقَ يَزِيدُ كُلَّ حَطَبٍ كَانَ عِنْدَهُمْ، فَصَارَ مِثْلَ الْجِبَالِ مِنَ النِّيرَانِ، فَنَظَرَ الْعَدُوُّ إِلَى النِّيرَانِ فَهَالَهُمْ ذَلِكَ فَخَرَجُوا إِلَيْهِمْ، وَتَقَدَّمَ يَزِيدُ إِلَيْهِمْ فَاقْتَتَلُوا، وَهَجَمَ أَصْحَابُ يَزِيدَ الَّذِينَ سَارُوا عَلَى عَسْكَرِ التُّرْكِ قَبْلَ الْعَصْرِ وَهُمْ آمَنُونَ مِنْ ذَلِكَ الْوَجْهِ، وَيَزِيدُ يُقَاتِلُهُمْ مِنْ هَذَا الْوَجْهِ، فَمَا شَعَرُوا إِلَّا بِالتَّكْبِيرِ مِنْ وَرَائِهِمْ، فَانْقَطَعُوا جَمِيعًا إِلَى حِصْنِهِمْ، وَرَكِبَهُمُ الْمُسْلِمُونَ فَأَعْطَوْا بِأَيْدِيهِمْ، وَنَزَلُوا عَلَى حَكَمِ يَزِيدَ، فَسَبَى ذَرَارِيَهُمْ وَقَتَلَ مُقَاتِلَتَهُمْ، وَصَلَبَهُمْ فَرْسَخَيْنِ إِلَى يَمِينِ الطَّرِيقِ وَيَسَارِهِ، وَقَادَ مِنْهُمُ اثْنَيْ عَشَرَ أَلْفًا إِلَى وَادِي جُرْجَانَ وَقَالَ: مَنْ طَلَبَهُمْ بِثَأْرٍ فَلْيُقْتَلْ. فَكَانَ الرَّجُلُ مِنَ الْمُسْلِمِينَ يَقْتُلُ الْأَرْبَعَةَ وَالْخَمْسَةَ، وَأَجْرَى الْمَاءَ عَلَى الدَّمِ وَعَلَيْهِ أَرْحَاءٌ لِيَطْحَنَ بِدِمَائِهِمْ لِيُبِرَّ يَمِينَهُ، فَطَحَنَ وَخَبَزَ وَأَكَلَ، وَقِيلَ: قَتَلَ مِنْهُمْ أَرْبَعِينَ أَلْفًا. وَبَنَى مَدِينَةَ جُرْجَانَ، وَلَمْ تَكُنْ بُنِيَتْ قَبْلَ ذَلِكَ مَدِينَةً، وَرَجَعَ إِلَى خُرَاسَانَ، وَاسْتَعْمَلَ عَلَى جُرْجَانَ جَهْمَ بْنَ زَحْرٍ الْجَعْفِيَّ، وَقِيلَ: بَلْ قَالَ يَزِيدُ لِأَصْحَابِهِ لَمَّا سَارُوا: إِذَا وَصَلْتُمْ إِلَى الْمَدِينَةِ انْتَظِرُوا، فَإِذَا كَانَ السَّحَرُ كَبِّرُوا وَاقْصُدُوا الْبَابَ، فَسَتَجِدُونِي قَدْ نَهَضْتُ بِالنَّاسِ إِلَيْهِ. فَلَمَّا دَخَلَ ابْنُ زَحْرٍ الْمَدِينَةَ أَمْهَلَ حَتَّى كَانَتِ السَّاعَةُ الَّتِي أَمَرَهُ يَزِيدُ أَنْ يَنْهَضَ فِيهَا، فَكَبَّرَ، فَفَزِعَ أَهْلُ الْحِصْنِ، وَكَانَ أَصْحَابُ يَزِيدَ لَا يَلْقَوْنَ أَحَدًا إِلَّا قَتَلُوهُ، وَدَهِشَ التُّرْكُ، فَبَقُوا لَا يَدْرُونَ أَيْنَ يَتَوَجَّهُونَ، وَسَمِعَ يَزِيدُ التَّكْبِيرَ، فَسَارَ فِي النَّاسِ إِلَى الْبَابِ، فَلَمْ يَجِدْ عِنْدَهُ أَحَدًا يَمْنَعُهُ وَهُمْ مَشْغُولُونَ بِالْمُسْلِمِينَ، فَدَخَلَ الْحِصْنَ مِنْ سَاعَتِهِ وَأَخْرَجَ مَنْ فِيهِ وَصَلَبَهُمْ فَرْسَخَيْنِ مِنْ يَمِينِ الطَّرِيقِ وَيَسَارِهِ، فَصَلَبَهُمْ أَرْبَعَةَ فَرَاسِخَ، وَسَبَى أَهْلَهَا وَغَنِمَ مَا فِيهَا، وَكَتَبَ يَزِيدُ إِلَى سُلَيْمَانَ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ. أَمَّا بَعْدُ، فَإِنَّ اللَّهَ تَعَالَى ذِكْرُهُ قَدْ فَتَحَ لِأَمِيرِ الْمُؤْمِنِينَ فَتْحًا عَظِيمًا، وَصَنَعَ لِلْمُسْلِمِينَ أَحْسَنَ الصُّنْعِ، فَلِرَبِّنَا الْحَمْدُ عَلَى نِعَمِهِ وَإِحْسَانِهِ، وَأَظْهَرَ فِي خِلَافَةِ أَمِيرِ الْمُؤْمِنِينَ عَلَى جُرْجَانَ وَطَبَرِسْتَانَ، وَقَدْ أَعْيَا ذَلِكَ سَابُورَ ذَا الْأَكْتَافِ، وَكِسْرَى بْنَ قُبَادٍ، وَكِسْرَى بْنَ هُرْمُزَ، وَأَعْيَا الْفَارُوقَ عُمَرَ بْنَ الْخَطَّابِ، وَذَا النُّورَيْنِ وَمَنْ بَعْدَهُمَا، حَتَّى فَتَحَ اللَّهُ سُبْحَانَهُ ذَلِكَ لِأَمِيرِ الْمُؤْمِنِينَ، كَرَامَةً مِنَ اللَّهِ عَزَّ وَجَلَّ لَهُ، وَزِيَادَةً فِي نِعَمِهِ عَلَيْهِ، وَقَدْ صَارَ عِنْدِي مِنْ خُمْسِ مَا أَفَاءَ اللَّهُ عَزَّ وَجَلَّ عَلَى الْمُسْلِمِينَ بَعْدَ أَنْ صَارَ إِلَى كُلِّ ذِي حَقِّ حَقُّهُ مِنَ الْفَيْءِ وَالْغَنِيمَةِ سَبْعَةُ آلَافِ أَلْفٍ، وَأَنَا حَامِلٌ ذَلِكَ إِلَى أَمِيرِ الْمُؤْمِنِينَ إِنْ شَاءَ اللَّهُ. وقَالَ لَهُ كَاتِبُهُ الْمُغِيرَةُ بْنُ أَبِي قُرَّةَ مَوْلَى بَنِي سَدُوسٍ: لَا تَكْتُبْ تَسْمِيَةَ الْمَالِ، فَإِنَّكَ مِنْ ذَلِكَ بَيْنَ أَمْرَيْنِ، إِمَّا اسْتَكْثَرَهُ فَأَمَرَكَ بِحَمْلِهِ، وَإِمَّا سَمَحَتْ نَفْسُهُ لَكَ بِهِ فَأَعْطَاكَهُ، فَتُكَلَّفُ الْهَدِيَّةَ، فَلَا يَأْتِيهِ مِنْ قَبِلَكِ شَيْءٌ إِلَّا اسْتَقَلَّهُ، فَكَأَنِّي بِكَ قَدِ اسْتَغْرَقْتَ مَا سَمَّيْتَ وَلَمْ يَقَعْ مِنْهُ مَوْقِعًا، وَيَبْقَى الْمَالُ الَّذِي سَمَّيْتَ مُخَلَّدًا فِي دَوَاوِينِهِمْ، فَإِنْ وَلِيَ وَالٍ بَعْدَهُ أَخَذَكَ بِهِ، وَإِنْ وَلِيَ مَنْ يَتَحَامَلُ عَلَيْكَ لَمْ يَرْضَ بِأَضْعَافِهِ، وَلَكِنِ اكْتُبْ فَسَلْهُ الْقُدُومَ، وَشَافِهْهُ بِمَا أَحْبَبْتَ فَهُوَ أَسْلَمُ. فَلَمْ يَقْبَلْ مِنْهُ وَأَمْضَى الْكِتَابَ، وَقِيلَ: كَانَ الْمَبْلَغُ أَرْبَعَةُ آلَافِ أَلْفٍ.
✧ The Second Conquest of Jurjān We have already mentioned the conquest of Jurjān and Qūhistān and the treachery of the people of Jurjān. When Yazīd made peace with the Iṣbahbadh of Ṭabaristān, he marched to Jurjān and made a covenant with God Almighty that if he prevailed over them he would not sheathe the sword until he had ground with their blood and eaten of that meal. He came to it and besieged its people in the fortress of Fajāh, and whoever was in it had no need of provisions of food and drink. Yazīd besieged them there for seven months, while they would come out to him on some days, fight him, and return. While they were in that state, a man from the non-Arabs of Khurāsān went out hunting—and it is said he was a man of Ṭayyiʾ—and he spotted a mountain goat on the mountain. Before he was aware, he had stumbled upon their camp. He returned as if he were going to his companions, tearing his cloak and tying markers on the trees. He came to Yazīd and informed him. Yazīd guaranteed him blood money if he guided them to the fortress. He selected with him three hundred men and appointed over them his son Khālid b. Yazīd, saying to him: 'If you are overcome in life, do not be overcome in death, and beware lest I see you before me defeated.' He attached to him Jahm b. Zaḥr and said to the man: 'When will you arrive?' He said: 'Tomorrow at the time of ʿaṣr.' Yazīd said: 'I will strive to engage them at the time of ẓuhr.' They set out. When the morrow came at the time of ẓuhr, Yazīd burned all the firewood they had, and it became like mountains of fire. The enemy looked at the fires and was terrified, so they came out against them. Yazīd advanced against them and they fought. Yazīd's companions who had set out burst upon the Turkish camp before ʿaṣr while they were secure from that direction, and Yazīd fought them from this direction. They were not aware until the takbīr sounded from behind them. They all broke off to their fortress, and the Muslims rode them down, so they surrendered and submitted to Yazīd's judgment. He took their offspring captive, killed their fighting men, and crucified them for two farsakhs to the right of the road and its left. He led twelve thousand of them to the wādī of Jurjān and said: 'Whoever seeks them for vengeance, let him be killed.' A man among the Muslims would kill four or five of them. He ran water over the blood and upon it mills, to grind with their blood in order to fulfill his oath. He ground, baked, and ate. It is said he killed forty thousand of them. He built the city of Jurjān, and no city had been built there before. He returned to Khurāsān and appointed over Jurjān Jahm b. Zaḥr al-Juʿfī. It is said rather that Yazīd said to his companions when they set out: 'When you reach the city, wait. When it is the time before dawn, say the takbīr and make for the gate, and you will find that I have advanced with the people to it.' When Ibn Zaḥr entered the city, he waited until the hour at which Yazīd had commanded him to advance, then he said the takbīr. The people of the fortress were alarmed, and Yazīd's companions met none but they killed him. The Turks were bewildered and remained not knowing where to turn. Yazīd heard the takbīr and advanced with the people to the gate, and found no one at it to prevent him, for they were occupied with the Muslims. He entered the fortress immediately and brought out those in it, and crucified them for two farsakhs to the right of the road and its left; he crucified them for four farsakhs. He took its people captive and gained its spoils. Yazīd wrote to Sulaymān: In the name of God, the Compassionate, the Merciful. Now then, God, exalted be His mention, has granted the Commander of the Faithful a great conquest and has done the Muslims the best of deeds. To our Lord belongs praise for His favors and His benevolence. He has made it manifest in the caliphate of the Commander of the Faithful over Jurjān and Ṭabaristān, which had defied Sābūr Dhū al-Aktāf, Kisrā b. Qubādh, Kisrā b. Hurmuz, and defied al-Fārūq ʿUmar b. al-Khaṭṭāb, Dhū al-Nūrayn, and those after them, until God, glorified be He, opened it for the Commander of the Faithful as an honor from God, mighty and glorious, to him and an increase in His favors upon him. There has come into my possession from the fifth of what God, mighty and glorious, has granted the Muslims, after every possessor of a right has received his due from the fayʾ and the spoils, seven thousand thousand. I am carrying that to the Commander of the Faithful, if God wills. His scribe al-Mughīra b. Abī Qurra, a client of the Banū Sadūs, said to him: 'Do not write the naming of the amount, for you are in one of two situations regarding it: either he will consider it great and command you to transport it, or his soul will be generous to you with it and grant it to you, and you will be obliged to make a gift. Then nothing will come to him from you but he will consider it little. It is as if I can see you having exhausted what you named, and it will not have made an impression on him, and the wealth you named will remain recorded in their registers. If a governor succeeds him, he will hold you accountable for it, and if one who bears a grudge against you succeeds him, he will not be satisfied with multiples of it. But write and ask him for permission to come, and speak to him face to face with what you wish, for that is safer.' He did not accept this from him and sent the letter. It is said the amount was four thousand thousand.
Tarikh (al-Tabari) 2424No grade recorded
فِي سنة ثمان وتسعين تُوُفِّيَ أَيُّوبُ بْنُ سُلَيْمَانَ بْنِ عَبْدِ الْمَلِكِ وَهُوَ وَلِيُّ عَهْدٍ . وَفِيهَا غَزَا دَاوُدُ بْنُ سُلَيْمَانَ أَرْضَ الرُّومِ، فَفَتَحَ حِصْنَ الْمَرْأَةِ مِمَّا يَلِي مَلَطْيَةَ. وَفِيهَا كَانَتِ الزَّلَازِلُ فِي الدُّنْيَا كَثِيرَةٌ وَدَامَتْ سِتَّةَ أَشْهُرٍ. وَحَجَّ بِالنَّاسِ عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللَّهِ بْنِ خَالِدِ بْنِ أَسِيدٍ، وَهُوَ أَمِيرٌ عَلَى مَكَّةَ، وَكَانَ الْعُمَّالُ مَنْ تَقَدَّمَ ذِكْرُهُمْ إِلَّا الْبَصْرَةَ، فَإِنَّ يَزِيدَ اسْتَعْمَلَ عَلَيْهَا سُفْيَانَ بْنَ عَبْدِ اللَّهِ الْكِنْدِيَّ. وَفِيهَا غَزَا الْوَلِيدُ بْنُ هِشَامٍ وَعَمْرُو بْنُ قَيْسٍ، فَأُصِيبَ نَاسٌ مِنْ أَهْلِ أَنْطَاكِيَّةَ، وَأَصَابَ الْوَلِيدُ نَاسًا مِنْ ضَوَاحِي الرُّومِ، وَأَسَرَ مِنْهُمْ بَشَرًا كَثِيرًا.
✧ In the year ninety-eight, Ayyūb b. Sulaymān b. ʿAbd al-Malik died, and he was heir apparent. In it, Dāwūd b. Sulaymān raided the land of the Byzantines, and he conquered the fortress of al-Marʾah, which lies adjacent to Malaṭyah. In it, there were many earthquakes throughout the world, lasting six months. ʿAbd al-ʿAzīz b. ʿAbd Allāh b. Khālid b. Asīd led the pilgrimage for the people, and he was governor of Makkah. The governors were those previously mentioned, except for al-Baṣrah, for Yazīd appointed over it Sufyān b. ʿAbd Allāh al-Kindī. In it, al-Walīd b. Hishām and ʿAmr b. Qays raided, and some people from the inhabitants of Antioch were killed, and al-Walīd struck people from the outskirts of the Byzantines and took many captives from them.
Tarikh (al-Tabari) 2425No grade recorded
مَنْ تُوُفِّيَ فِي سنة ثمان وتسعين مِنَ الْأَكَابِرِ عُبَيْدُ اللَّهِ بْنُ عَبْدِ اللَّهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ الْهُذَلِيُّ عُبَيْدُ اللَّهِ بْنُ عَبْدِ اللَّهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ الْهُذَلِيُّ، وَيُكَنَّى أَبَا عَبْدِ اللَّهِ، وَهُوَ حَلِيفُ بَنِي زُهْرَةَ بْنِ كِلَابٍ: رَوَى عَنْ أَبِي هُرَيْرَةَ، وَابْنِ عَبَّاسٍ، وَأَبِي طَلْحَةَ، وَسَهْلِ بْنِ حُنَيْفٍ، وَزَيْدِ بْنِ خَالِدٍ، وَأَبِي سَعِيدٍ الْخَدْرِيِّ، وَعَائِشَةَ. وَكَانَ ثِقَةً فَقِيهًا، وَهُوَ أَحَدُ الْفُقَهَاءِ السَّبْعَةِ وَمِنْ أَكَابِرِهِمْ، وَهُوَ مَعَ ذَلِكَ شَاعِرٌ فَصِيحٌ. وَجَدُّهُ عُتْبَةُ بْنُ مَسْعُودٍ أَخُو عَبْدِ اللَّهِ بْنِ مَسْعُودٍ لِأَبَوَيْهِ، قَدِيمُ الْإِسْلَامِ وَلَمْ يَرْوِ عَنْ رَسُولِ اللَّهِ ﷺ شَيْئًا، وَمَاتَ فِي خِلَافَةِ عُمَرَ. وَأَمَّا ابْنُهُ عَبْدُ اللَّهِ فَإِنَّهُ نَزَلَ الْكُوفَةَ وَمَاتَ بِهَا فِي خِلَافَةِ عَبْدِ الْمَلِكِ. وَمَاتَ عُبَيْدُ اللَّهِ بِالْمَدِينَةِ فِي سَنَةِ ثَمَانٍ وَتِسْعِينَ. وَقِيلَ: فِي سَنَةِ تِسْعٍ. وَكَانَ الزُّهْرِيُّ يُسَمِّيهِ بَحْرًا. قَالَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ: لَوْ أَدْرَكَنِي إِذْ وَقَعْتُ فِيمَا وَقَعْتُ فِيهِ. وَكَانَ عُمَرُ يَقُولُ: مَنْ لِي بِلَيْلَةٍ مِنْ لَيَالِي عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ بِأَلْفِ دِينَارٍ. وَكَانَ قَدْ ذَهَبَ بَصَرُهُ، [وَقَالَ شِعْرًا]. رَوَى عَبْدُ الرَّحْمَنِ بْنُ أَبِي الزِّنَادِ، عَنْ أَبِيهِ، قَالَ: قَدِمَتِ الْمَدِينَةَ امْرَأَةٌ مِنْ هُذَيْلٍ، وَكَانَتْ جَمِيلَةً جِدًّا، فَرَغِبَ النَّاسُ فِيهَا فَخَطَبُوهَا وَكَادَتْ تَذْهَبُ بِعُقُولِ أَكْثَرِهِمْ، فَقَالَ عُبَيْدُ اللَّهِ بْنُ عَبْدِ اللَّهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ: أُحِبُّكِ حُبًّا لَا يُحِبُّكِ مِثْلَهُ قَرِيبٌ وَلَا فِي الْعَاشِقِينَ بَعِيدُ أُحِبُّكِ حُبًّا لَوْ شَعَرْتِ بِبَعْضِهِ لَجُدْتِ وَلَمْ يَصْعُبْ عَلَيْكِ شَدِيدُ وَحُبُّكِ يَا أُمَّ الصَّبِيِّ مُدَلِّهِي شَهِيدِي أَبُو بَكْرٍ فَنِعْمَ شَهِيدُ وَيَعْرِفُ وَجْدِيَ الْقَاسِمُ بْنُ مُحَمَّدٍ وَعُرْوَةُ مَا أَلْقَى بِكُمْ وَسَعِيدُ وَيَعْلَمُ مَا أُخْفِي سُلَيْمَانُ عِلْمَهُ وَخَارِجَةُ يُبْدِي بِنَا وَيُعِيدُ مَتَى تَسْأَلِي عَمَّا أَقُولُ وَتُخْبَرِي فَلِلَّهِ عِنْدِي طَارِفٌ وَتَلِيدُ فَقَالَ سَعِيدُ بْنُ الْمُسَيَّبِ: أَمَّا أَنْتَ وَاللَّهِ قَدْ أَمِنْتَ أَنْ تَسْأَلَنَا وَمَا طَمِعْتَ إِنْ سَأَلْتَنَا أَنْ نَشْهَدَ لَكَ بِزُورٍ. قَالَ الزُّبَيْرُ: هَؤُلَاءِ الَّذِينَ اسْتَشْهَدَهُمْ عُبَيْدُ اللَّهِ وَهُوَ مَعَهُمْ فُقَهَاءُ الْمَدِينَةِ السَّبْعَةِ الَّذِينَ أُخِذَ عَنْهُمُ الرَّأْيُ. تُوُفِّيَ فِي هَذِهِ السَّنَةِ.، وتُوُفِّيَ فِي هَذِهِ السَّنَةِ أَبُو عُبَيْدٍ مَوْلَى عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ، وَيُعْرَفُ بِمَوْلَى ابْنِ أَزْهَرَ، وَعَبْدُ الرَّحْمَنِ بْنُ زَيْدِ بْنِ حَارِثَةَ الْأَنْصَارِيُّ. وَسَعِيدُ بْنُ مَرْجَانَةَ مَوْلَى قُرَيْشٍ، وَهِيَ أُمُّهُ، وَاسْمُ أَبِيهِ عَبْدُ اللَّهِ.
✧ Those of the notables who died in the year ninety-eight ʿUbayd Allāh b. ʿAbd Allāh b. ʿUtbah b. Masʿūd al-Hudhalī, whose kunyah was Abū ʿAbd Allāh, and he was an ally of the Banū Zuhrah b. Kilāb: He related from Abū Hurayrah, Ibn ʿAbbās, Abū Ṭalḥah, Sahl b. Ḥunayf, Zayd b. Khālid, Abū Saʿīd al-Khudrī, and ʿĀʾishah. He was trustworthy and a jurist, and he is one of the seven jurists and among their most eminent, and he was, moreover, an eloquent poet. His grandfather ʿUtbah b. Masʿūd, the full brother of ʿAbd Allāh b. Masʿūd, was an early convert to Islam and did not relate anything from the Messenger of God ﷺ, and he died during the caliphate of ʿUmar. As for his son ʿAbd Allāh, he settled in al-Kūfah and died there during the caliphate of ʿAbd al-Malik. ʿUbayd Allāh died in Madinah in the year ninety-eight. It is also said: in the year ninety-nine. Al-Zuhrī used to call him a sea. ʿUmar b. ʿAbd al-ʿAzīz said: If only he had reached me when I fell into what I fell into. ʿUmar used to say: Who can procure for me a night like one of the nights of ʿUbayd Allāh b. ʿAbd Allāh for a thousand dinars? He had lost his sight, [and he recited poetry]. ʿAbd al-Raḥmān b. Abī al-Zinād related from his father, who said: A woman from Hudhayl came to Madinah, and she was extremely beautiful. People desired her and sought her hand in marriage, and she nearly stole the minds of most of them. ʿUbayd Allāh b. ʿAbd Allāh b. ʿUtbah b. Masʿūd said: I love you with a love the like of which no near one loves you, nor any far one among the lovers. I love you with a love, if you perceived some of it, you would be generous, and no hardship would be difficult for you. And your love, O mother of the boy, bewilders me; my witness is Abū Bakr, and an excellent witness he is. And al-Qāsim b. Muḥammad knows my passion, and ʿUrwah, what I encounter because of you, and Saʿīd. And Sulaymān knows what I conceal with his knowledge, and Khārijah, who reveals and repeats about us. Whenever you ask about what I say and are informed, to God belongs my newly acquired and inherited wealth. Saʿīd b. al-Musayyab said: As for you, by God, you are safe from our being asked, and you did not aspire, if you asked us, that we should bear false witness for you. Al-Zubayr said: These are the ones whom ʿUbayd Allāh called as witnesses, and they are with him the seven jurists of Madinah from whom legal opinion was taken. He died in this year. Also in this year died Abū ʿUbayd, the client of ʿAbd al-Raḥmān b. ʿAwf, known as the client of Ibn Azhar, and ʿAbd al-Raḥmān b. Zayd b. Ḥārithah al-Anṣārī, and Saʿīd b. Marjānah, a client of Quraysh, and she was his mother, and his father's name was ʿAbd Allāh.
Tarikh (al-Tabari) 2426No grade recorded
مَوْتِ سُلَيْمَانَ بْنِ عَبْدِ الْمَلِكِ وفي سَنَةُ تِسْعٍ وَتِسْعِينَ كَانَتْ وَفَاةُ سُلَيْمَانَ بْنِ عَبْدِ الْمَلِكِ ، أَمِيرِ الْمُؤْمِنِينَ، يَوْمَ الْجُمُعَةِ لِعَشْرٍ مَضَيْنَ وَقِيلَ: بَقِينَ مِنْ صَفَرٍ مِنْهَا، عَنْ خَمْسٍ وَأَرْبَعِينَ سَنَةً. وَقِيلَ: عَنْ ثَلَاثٍ وَأَرْبَعِينَ. وَقِيلَ: إِنَّهُ لَمْ يُجَاوِزِ الْأَرْبَعِينَ. وَكَانَتْ خِلَافَتُهُ سَنَتَيْنِ وَثَمَانِيَةَ أَشْهُرٍ، وَزَعَمَ أَبُو أَحْمَدَ الْحَاكِمُ أَنَّهُ تُوُفِّيَ يَوْمَ الْجُمُعَةِ لِثَلَاثَ عَشْرَةَ بَقِيَتْ مِنْ رَمَضَانَ مِنْهَا، وَأَنَّهُ اسْتَكْمَلَ فِي خِلَافَتِهِ ثَلَاثَ سِنِينَ وَثَلَاثَةَ أَشْهُرٍ وَخَمْسَةَ أَيَّامٍ، وَلَهُ مِنَ الْعُمْرِ تِسْعٌ وَثَلَاثُونَ سَنَةً. وَالصَّحِيحُ قَوْلُ الْجُمْهُورِ، وَهُوَ الْقَوْلُ الْأَوَّلُ. وَاللَّهُ أَعْلَمُ. نسب سليمان بن عبد الملك ومولده ونشأته وَهُوَ سُلَيْمَانُ بْنُ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ بْنِ الْحَكَمِ بْنِ أَبِي الْعاصِ بْنِ أُمَيَّةَ بْنِ عَبْدِ شَمْسٍ الْقُرَشِيُّ الْأُمَوِيُّ أَبُو أَيُّوبَ. كَانَ مَوْلِدُهُ بِالْمَدِينَةِ فِي بَنِي جَزِيلَةَ، وَنَشَأَ بِالشَّامِ عِنْدَ أَبِيهِ، وَرَوَى الْحَدِيثَ عَنْ أَبِيهِ، عَنْ جِدِّهِ، عَنْ عَائِشَةَ أُمِّ الْمُؤْمِنِينَ فِي قِصَّةِ الْإِفْكِ، رَوَاهُ ابْنُ عَسَاكِرَ، مِنْ طَرِيقِ ابْنِهِ عَبْدِ الْوَاحِدِ بْنِ سُلَيْمَانَ عَنْهُ. وَرَوَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ هُنَيْدَةَ أَنَّهُ صَحِبَ عَبْدَ اللَّهِ بْنَ عُمَرَ إِلَى الْغَابَةِ، قَالَ: فَسَكَتُّ، فَقَالَ لِي ابْنُ عُمَرَ: مَا لَكَ؟ فَقُلْتُ: كُنْتُ أَتَمَنَّى، فَهَلْ تَتَمَنَّى يَا أَبَا عَبْدِ الرَّحْمَنِ؟ فَقَالَ: لَوْ أَنَّ لِي أُحُدًا هَذَا ذَهَبًا أَعْلَمُ عَدَدَهُ وَأُخْرِجُ زَكَاتَهُ مَا كَرِهْتُ ذَلِكَ، أَوْ قَالَ: مَا خَشِيتُ أَنْ يَضُرَّنِي. قَالَ الْحَافِظُ ابْنُ عَسَاكِرَ: وَكَانَتْ دَارُهُ بِدِمَشْقَ مَوْضِعَ مِيضَأَةِ جَيْرُونَ الْآنَ فِي تِلْكَ السَّاحَةِ جَمِيعِهَا، وَبَنَى دَارًا كَبِيرَةً مِمَّا يَلِي بَابَ الصَّغِيرِ مَوْضِعَ الدَّرْبِ الْمَعْرُوفِ بِدَرْبِ مُحْرِزٍ وَجَعَلَهَا دَارَ الْإِمَارَةِ وَعَمِلَ فِيهَا قُبَّةً صَفْرَاءَ تَشْبِيهًا بِالْقُبَّةِ الْخَضْرَاءِ. قَالَ: وَكَانَ فَصِيحًا مُؤْثِرًا لِلْعَدْلِ مُحِبًّا لِلْغَزْوِ، وَقَدْ أَنْفَذَ الْجَيْشَ لِحِصَارِ الْقُسْطَنْطِينِيَّةِ حَتَّى صَالَحُوهُمْ عَلَى بِنَاءِ الْجَامِعِ بِهَا. وَقَدْ رَوَى أَبُو بَكْرٍ الصُّولِيُّ، أَنَّ عَبْدَ الْمَلِكِ جَمَعَ بَنِيهِ الْوَلِيدَ وَسُلَيْمَانَ وَمَسْلَمَةَ بَيْنَ يَدَيْهِ، فَاسْتَقْرَأَهُمُ الْقُرْآنَ فَأَجَادُوا الْقِرَاءَةَ، ثُمَّ اسْتَنْشَدَهُمُ الشِّعْرَ فَأَجَادُوا، غَيْرَ أَنَّهُمْ لَمْ يُكْمِلُوا أَوْ يُحْكِمُوا شِعْرَ الْأَعْشَى، فَلَامَهُمْ عَلَى ذَلِكَ ثُمَّ قَالَ: لِيُنْشِدْنِي كُلُّ رَجُلٍ مِنْكُمْ أَرَقَّ بَيْتٍ قَالَتْهُ الْعَرَبُ وَلَا يُفْحِشُ، هَاتِ يَا وَلِيدُ: فَقَالَ الْوَلِيدُ: مَا مَرْكَبٌ وَرُكُوبُ الْخَيْلِ يُعْجِبُنِي كَمَرْكَبٍ بَيْنَ دُمْلُوجٍ وَخَلْخَالِ فَقَالَ عَبْدُ الْمَلِكِ: وَهَلْ يَكُونُ مِنَ الشِّعْرِ أَرَفْثُ مِنْ هَذَا؟ هَاتِ يَا سُلَيْمَانَ، فَقَالَ: حَبَّذَا رَجْعُهَا يَدَيْهَا إِلَيْهَا فِي يَدِى دِرْعُهَا تَحُلُّ الْإِزَارَا فَقَالَ: لَمْ تُصِبْ، هَاتِ يَا مَسْلَمَةُ، فَأَنْشَدَهُ قَوْلَ امْرِئِ الْقَيْسِ: وَمَا ذَرَفَتْ عَيْنَاكِ إِلَّا لِتَضْرِبِي بِسَهْمَيْكِ فِي أَعْشَارِ قَلْبٍ مُقَتَّلِ فَقَالَ: كَذَبَ امْرُؤُ الْقَيْسِ وَلَمْ يُصِبْ، إِذَا ذَرَفَتْ عَيْنَاهَا بِالْوَجْدِ فَمَا بَقِيَ إِلَّا اللِّقَاءُ، وَإِنَّمَا يَنْبَغِي لِلْعَاشِقِ أَنْ يَقْتَضِيَ مِنْهَا الْجَفَاءَ وَيَكْسُوَهَا الْمَوَدَّةَ. ثُمَّ قَالَ: أَنَا مُؤَجِّلُكُمْ فِي هَذَا الْبَيْتِ ثَلَاثَةَ أَيَّامٍ، فَمَنْ أَتَانِي بِهِ فَلَهُ حُكْمُهُ أَيْ مَهْمَا طَلَبَ أَعْطَيْتُهُ فَنَهَضُوا مِنْ عِنْدِهِ، فَبَيْنَمَا سُلَيْمَانُ فِي مَوْكِبٍ إِذَا هُوَ بِأَعْرَابِيٍّ يَسُوقُ إِبِلَهُ وَهُوَ يَقُولُ: لَوْ حَزَّ بِالسَّيْفِ رَأْسِي فِي مَوَدَّتِهَا لَمَالَ يَهْوِي سَرِيعًا نَحْوَهَا رَأْسِي فَأَمَرَ سُلَيْمَانُ بِالْأَعْرَابِيِّ فَاعْتُقِلَ، ثُمَّ جَاءَ إِلَى أَبِيهِ فَقَالَ: قَدْ جِئْتُكَ بِمَا سَأَلْتَ. فَقَالَ: هَاتِ. فَأَنْشَدَهُ الْبَيْتَ، فَقَالَ: أَحْسَنْتَ، وَأَنَّى لَكَ هَذَا؟ فَأَخْبَرَهُ خَبَرَ الْأَعْرَابِيِّ، فَقَالَ: سَلْ حَاجَتَكَ وَلَا تَنْسَ صَاحِبَكَ. فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّكَ قَدْ عَهِدْتَ بِالْأَمْرِ مِنْ بَعْدِكَ لِلْوَلِيدِ، وَإِنِّي أُحِبُّ أَنْ أَكُونَ وَلِيَّ الْعَهْدِ مِنْ بَعْدِهِ. فَأَجَابَهُ إِلَى ذَلِكَ، وَبَعَثَهُ عَلَى الْحَجِّ فِي سَنَةِ إِحْدَى وَثَمَانِينَ، وَأَطْلَقَ لَهُ مِائَةَ أَلْفِ دِرْهَمٍ، فَأَعْطَاهَا سُلَيْمَانُ لِذَلِكَ الْأَعْرَابِيِّ الَّذِي قَالَ ذَلِكَ الْبَيْتَ مِنَ الشِّعْرِ، فَلَمَّا مَاتَ أَبُوهُ سَنَةَ سِتٍّ وَثَمَانِينَ، وَصَارَتِ الْخِلَافَةُ إِلَى أَخِيهِ الْوَلِيدِ، كَانَ بَيْنَ يَدَيْهِ كَالْوَزِيرِ وَالْمُشِيرِ، وَكَانَ هُوَ الْمُسْتَحِثَّ عَلَى عِمَارَةِ جَامِعِ دِمَشْقَ مبايعة سليمان بن عبد الملك فَلَمَّا تُوُفِّيَ أَخُوهُ الْوَلِيدُ يَوْمَ السَّبْتِ لِلنِّصْفِ مِنْ جُمَادَى الْآخِرَةِ سَنَةَ سِتٍّ وَتِسْعِينَ، وَكَانَ سُلَيْمَانُ بِالرَّمْلَةِ، فَلَمَّا أَقْبَلَ تَلَقَّاهُ الْأُمَرَاءُ وَوُجُوهُ النَّاسِ، وَقِيلَ: إِنَّهُمْ سَارُوا إِلَيْهِ إِلَى بَيْتِ الْمَقْدِسِ فَبَايَعُوهُ هُنَاكَ. وَعَزَمَ عَلَى الْإِقَامَةِ بِالْقُدْسِ، وَأَتَتْهُ الْوُفُودُ إِلَى بَيْتِ الْمَقْدِسِ فَلَمْ يَرَوْا وِفَادَةً، فَكَانَ يَجْلِسُ فِي قُبَّةٍ فِي صَحْنِ الْمَسْجِدِ مِمَّا يَلِي الصَّخْرَةَ مِنْ جِهَةِ الشَّمَالِ، وَتَجْلِسُ أَكَابِرُ النَّاسِ عَلَى الْكَرَاسِيِّ وَتُقَسَّمُ فِيهِمُ الْأَمْوَالُ، ثُمَّ عَزَمَ عَلَى الْمَجِيءِ إِلَى دِمَشْقَ فَدَخَلَهَا وَكَمَّلَ عِمَارَةَ الْجَامِعِ. من أعمال سليمان بن عبد الملك وَفِي أَيَّامِهِ جُدِّدَتِ الْمَقْصُورَةُ، وَاتَّخَذَ ابْنَ عَمِّهِ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ مُسْتَشَارًا وَوَزِيرًا، وَقَالَ لَهُ: إِنَّا قَدْ وُلِّينَا مَا تَرَى، وَلَيْسَ لَنَا عِلْمٌ بِتَدْبِيرِهِ، فَمَا رَأَيْتَ مِنْ مَصْلَحَةِ الْعَامَّةِ فَمُرْ بِهِ فَلْيُكْتَبْ. وَكَانَ مِنْ ذَلِكَ عَزْلُ نُوَّابِ الْحَجَّاجِ، وَإِخْرَاجُ أَهْلِ السُّجُونِ مِنْهَا، وَإِطْلَاقُ الْأُسَرَاءِ وَبَذْلُ الْأَعْطِيَةِ بِالْعِرَاقِ وَرَدُّ الصَّلَاةِ إِلَى مِيقَاتِهَا الْأَوَّلِ، بَعْدَ مَا كَانَ مَنْ كَانَ قَبْلَهُ يُؤَخِّرُونَهَا إِلَى آخَرِ وَقْتِهَا، مَعَ أُمُورٍ حَسَنَةٍ كَانَ يَسْمَعُهَا مِنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ، رَحِمَهُمَا اللَّهُ. وَأَمَرَ بِغَزْوِ الْقُسْطَنْطِينِيَّةِ فَبَعَثَ إِلَيْهَا مِنْ أَهْلِ الشَّامِ وَالْجَزِيرَةِ وَالْمَوْصِلِ فِي الْبَرِّ نَحْوًا مِنْ مِائَةِ أَلْفٍ وَعِشْرِينَ أَلْفَ مُقَاتِلٍ، وَبَعَثَ مِنْ أَهْلِ مِصْرَ وَإِفْرِيقِيَّةَ أَلْفَ مَرْكَبٍ فِي الْبَحْرِ، عَلَيْهِمْ عُمَرُ بْنُ هُبَيْرَةَ، وَعَلَى جَمَاعَةِ النَّاسِ كُلِّهِمْ أَخُوهُ مَسْلَمَةُ وَمَعَهُ ابْنُهُ دَاوُدُ بْنُ سُلَيْمَانَ بْنِ عَبْدِ الْمَلِكِ، فِي جَمَاعَةٍ مِنْ أَهْلِ بَيْتِهِ، وَذَلِكَ كُلُّهُ عَنْ مَشُورَةِ مُوسَى بْنِ نُصَيْرٍ، حِينَ قَدِمَ عَلَيْهِ مِنْ بِلَادِ الْمَغْرِبِ. وَالصَّحِيحُ أَنَّهُ قَدِمَ فِي أَيَّامِ أَخِيهِ الْوَلِيدِ. وَاللَّهُ أَعْلَمُ. قَالَ ابْنُ أَبِي الدُّنْيَا بسنده عَنْ جَابِرِ بْنِ عَوْنٍ الْأَسَدِيِّ، قَالَ: أَوَّلُ كَلَامٍ تَكَلَّمَ بِهِ سُلَيْمَانُ بْنُ عَبْدِ الْمَلِكِ حِينَ وَلِيَ الْخِلَافَةَ أَنْ قَالَ: الْحَمْدُ لِلَّهِ الَّذِي مَا شَاءَ صَنَعَ، وَمَا شَاءَ رَفَعَ، وَمَا شَاءَ وَضَعَ، وَمَنْ شَاءَ أَعْطَى، وَمَنْ شَاءَ مَنَعَ، إِنَّ الدُّنْيَا دَارُ غُرُورٍ، وَمَنْزِلُ بَاطِلٍ، وَزِينَةُ تَقَلُّبٍ، تُضْحِكُ بَاكِيًا، وَتُبْكِي ضَاحِكًا، وَتُخِيفُ آمِنًا، وَتُؤَمِّنُ خَائِفًا، تُفْقِرُ مُثْرِيهَا، وَتُثْرِي فَقِيرَهَا، مَيَّالَةٌ لَاعِبَةٌ بِأَهْلِهَا، يَا عِبَادَ اللَّهِ، اتَّخِذُوا كِتَابَ اللَّهِ إِمَامًا وَارْضَوْا بِهِ حَكَمًا وَاجْعَلُوهُ لَكُمْ قَائِدًا فَإِنَّهُ نَاسِخٌ لِمَا قَبْلَهُ وَلَنْ يَنْسَخْهُ كِتَابٌ بَعْدَهُ اعْلَمُوا عِبَادَ اللَّهِ أَنَّ هَذَا الْقُرْآنَ يَجْلُو كَيْدَ الشَّيْطَانِ وَضَغَائِنَهُ كَمَا يَجْلُو ضَوْءُ الصُّبْحِ إِذَا تَنَفَّسَ إِدْبَارَ اللَّيْلِ إِذَا عَسْعَسَ. وَقَالَ يَحْيَى بْنُ مَعِينٍ، بسنده عَنْ مُحَمَّدِ بْنِ قَيْسٍ قَالَ: سَمِعْتُ سُلَيْمَانَ بْنَ عَبْدِ الْمَلِكِ يَقُولُ فِي خُطْبَتِهِ: فَضْلُ الْقُرْآنِ عَلَى سَائِرِ الْكَلَامِ كَفَضْلِ اللَّهِ عَلَى خَلْقِهِ. وَقَالَ حَمَّادُ بْنُ زَيْدٍ عَنْ يَزِيدَ بْنِ حَازِمٍ قَالَ: كَانَ سُلَيْمَانُ بْنُ عَبْدِ الْمَلِكِ يَخْطُبُنَا كُلَّ جُمُعَةٍ لَا يَدَعُ أَنْ يَقُولَ فِي خُطْبَتِهِ: وَإِنَّمَا أَهْلُ الدُّنْيَا عَلَى رَحِيلٍ، لَمْ تَمْضِ بِهِمْ نِيَّةٌ، وَلَمْ تَطْمَئِنَّ لَهُمْ دَارٌ حَتَّى يَأْتِيَ أَمْرُ وَعْدِ اللَّهِ وَهُمْ عَلَى ذَلِكَ كَذَلِكَ لَا يَدُومُ نَعِيمُهَا، وَلَا تُؤْمَنُ فَجَائِعُهَا، وَلَا يُتَّقَى مِنْ شَرِّ أَهْلِهَا ثُمَّ يَتْلُو: أَفَرَأَيْتَ إِنْ مَتَّعْنَاهُمْ سِنِينَ ثُمَّ جَاءَهُمْ مَا كَانُوا يُوعَدُونَ مَا أَغْنَى عَنْهُمْ مَا كَانُوا يُمَتَّعُونَ [ الشُّعَرَاءِ: 205 207 ]. وَرَوَى الْأَصْمَعِيُّ أَنَّ نَقْشَ خَاتَمِهِ: آمَنْتُ بِاللَّهِ مُخْلِصًا. وَقَالَ أَبُو مُسْهِرٍ، عَنْ أَبِي مُسْلِمٍ سَلَمَةَ بْنِ الْعَيَّارِ الْفَزَارِيِّ قَالَ: قَالَ مُحَمَّدُ بْنُ سِيرِينَ: يَرْحَمُ اللَّهُ سُلَيْمَانَ بْنَ عَبْدِ الْمَلِكِ، افْتَتَحَ خِلَافَتَهُ بِخَيْرٍ، وَخَتَمَهَا بِخَيْرٍ; افْتَتَحَهَا بِإِحْيَائِهِ الصَّلَاةَ لِمَوَاقِيتِهَا، وَخَتَمَهَا بِاسْتِخْلَافِهِ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ قَدْ أَجْمَعَ عُلَمَاءُ السِّيَرِ وَالتَّوَارِيخِ أَنَّهُ حَجَّ بِالنَّاسِ فِي سَنَةِ سَبْعٍ وَتِسْعِينَ وَهُوَ خَلِيفَةٌ. وقِيلَ: حَجَّ سُلَيْمَانُ وَحَجَّ الشُّعَرَاءُ، فَلَمَّا كَانَ بِالْمَدِينَةِ قَافِلًا تَلَقَّوْهُ بِنَحْوِ أَرْبَعِمِائَةِ أَسِيرٍ مِنَ الرُّومِ، فَقَعَدَ سُلَيْمَانُ وَأَقْرَبُهُمْ مِنْهُ عَبْدُ اللَّهِ بْنُ الْحَسَنِ بْنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ، فَقَدَّمَ بِطْرِيقَهُمْ، فَقَالَ: يَا عَبْدَ اللَّهِ اضْرِبْ عُنُقَهُ ! فَأَخَذَ سَيْفًا مِنْ حَرَسِيٍّ فَضَرَبَهُ، فَأَبَانَ الرَّأْسَ، وَأَطَنَّ السَّاعِدَ وَبَعْضَ الْغُلِّ، وَدَفَعَ الْبَقِيَّةَ إِلَى الْوُجُوهِ يَقْتُلُونَهُمْ، وَدَفَعَ إِلَى جَرِيرٍ رَجُلًا مِنْهُمْ، فَأَعْطَاهُ بَنُو عَبْسٍ سَيْفًا جَيِّدًا، فَضَرَبَهُ فَأَبَانَ رَأْسَهُ، وَدَفَعَ إِلَى الْفَرَزْدَقِ أَسِيرًا فَأَعْطَوْهُ سَيْفًا رَدِيًّا لَا يَقْطَعُ، فَضَرَبَ بِهِ الْأَسِيرَ ضَرَبَاتٍ، فَلَمْ يَصْنَعْ شَيْئًا، فَضَحِكَ سُلَيْمَانُ وَالْقَوْمُ، وَشَمِتَتْ بِهِ بَنُو عَبْسٍ أَخْوَالُ سُلَيْمَانَ، وَأَلْقَى السَّيْفَ وَأَنْشَأَ يَقُولُ: وَإِنْ يَكُ سَيْفٌ خَانَ أَوْ قَدَرٌ أَتَى بِتَأْخِيرِ نَفْسٍ حَتْفُهَا غَيْرُ شَاهِدِ فَسَيْفُ بَنِي عَبْسٍ وَقَدْ ضَرَبُوا بِهِ نَبَا بِيَدَيْ وَرْقَاءَ عَنْ رَأْسِ خَالِدِ كَذَاكَ سُيُوفُ الْهِنْدِ تَنْبُو ظُبَاتُهَا وَتَقْطَعُ أَحْيَانًا مَنَاطَ الْقَلَائِدِ وَرْقَاءُ هُوَ وَرْقَاءُ بْنُ زُهَيْرِ بْنِ جَذِيمَةَ الْعَبْسِيُّ، ضَرَبَ خَالِدَ بْنَ جَعْفَرِ بْنِ كِلَابٍ، وَخَالِدٌ قَدْ أَكَبَّ عَلَى [ أَبِيهِ ] زُهَيْرٍ وَضَرَبَهُ بِالسَّيْفِ فَصَرَعَهُ، فَأَقْبَلَ وَرْقَاءُ فَضَرَبَ خَالِدًا ضَرَبَاتٍ، فَلَمْ يَصْنَعْ شَيْئًا، فَقَالَ وَرْقَاءُ بْنُ زُهَيْرٍ: رَأَيْتُ زُهَيْرًا تَحْتَ كَلْكَلِ خَالِدٍ فَأَقْبَلْتُ أَسْعَى كَالْعُجُولِ أُبَادِرُ فَشُلَّتْ يَمِينِي يَوْمَ أَضْرِبُ خَالِدًا وَيَمْنَعُهُ مِنِّي الْحَدِيدُ الْمُظَاهَرُ قَالَ الْهَيْثَمُ بْنُ عَدِيٍّ قَالَ الشَّعْبِيُّ: حَجَّ سُلَيْمَانُ بْنُ عَبْدِ الْمَلِكِ، فَلَمَّا رَأَى النَّاسَ بِالْمَوْسِمِ، قَالَ لِعُمَرَ بْنِ عَبْدِ الْعَزِيزِ: أَلَا تَرَى هَذَا الْخَلْقَ الَّذِي لَا يُحْصِي عَدَدَهُمْ إِلَّا اللَّهُ، وَلَا يَسَعُ رِزْقَهُمْ غِيْرُهُ. فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، هَؤُلَاءِ رَعِيَّتُكَ الْيَوْمَ وَهُمْ غَدًا خُصَمَاؤُكَ. فَبَكَى سُلَيْمَانُ بُكَاءً شَدِيدًا ثُمَّ قَالَ: بِاللَّهِ أَسْتَعِينُ. وَقَالَ ابْنُ أَبِي الدُّنْيَا بسنده عَنْ عَطَاءِ بْنِ السَّائِبِ قَالَ: كَانَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ فِي سَفَرٍ مَعَ سُلَيْمَانَ بْنِ عَبْدِ الْمَلِكِ، فَأَصَابَتْهُمُ السَّمَاءُ بِرَعْدٍ وَبَرْقٍ وَظُلْمَةٍ وَرِيحٍ شَدِيدَةٍ، حَتَّى فَزِعُوا لِذَلِكَ، وَجَعَلَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ يَضْحَكُ فَقَالَ لَهُ سُلَيْمَانُ: مَا أَضْحَكَكَ يَا عُمَرُ؟ أَمَا تَرَى مَا نَحْنُ فِيهِ؟ فَقَالَ لَهُ: يَا أَمِيرَ الْمُؤْمِنِينَ هَذِهِ آثَارُ رَحْمَتِهِ فِيهِ شَدَائِدُ مَا تَرَى، فَكَيْفَ بِآثَارِ سَخَطِهِ وَغَضَبِهِ؟! وَمِنْ كَلَامِهِ الْحَسَنِ، رَحِمَهُ اللَّهُ، قَوْلُهُ: الصَّمْتُ مَنَامُ الْعَقْلِ وَالنُّطْقُ يَقَظَتُهُ وَلَا يَتِمُّ هَذَا إِلَّا بِهَذَا. وَدَخَلَ عَلَيْهِ رَجُلٌ فَكَلَّمَهُ، فَأَعْجَبَهُ مَنْطِقُهُ، ثُمَّ فَتَّشَهُ فَلَمْ يَحْمَدْ عَقْلَهُ، فَقَالَ: فَضْلُ مَنْطِقِ الرَّجُلِ عَلَى عَقْلِهِ خُدْعَةٌ، وَفَضْلُ عَقْلِهِ عَلَى مَنْطِقِهِ هُجْنَةٌ، وَخَيْرُ ذَلِكَ مَا أَشْبَهَ بَعْضُهُ بَعْضًا. وَقَالَ: الْعَاقِلُ أَحْرَصُ عَلَى إِقَامَةِ لِسَانِهِ مِنْهُ عَلَى طَلَبِ مَعَاشِهِ. وَقَالَ أَيْضًا: إِنَّ مَنْ تَكَلَّمَ فَأَحْسَنَ قَادِرٌ عَلَى أَنْ يَسْكُتَ فَيُحْسِنَ، وَلَيْسَ كُلُّ مَنْ سَكَتَ فَأَحْسَنَ قَادِرًا عَلَى أَنْ يَتَكَلَّمَ فَيُحْسِنَ. من شعر سليمان بن عبد الملك وَمِنْ شِعْرِهِ يَتَسَلَّى عَنْ صَدِيقٍ لَهُ مَاتَ: وَهَوَّنَ وَجْدِي فِي شَرَاحِيلَ أَنَّنِي مَتَى شِئْتُ لَاقَيْتُ امْرَءًا مَاتَ صَاحِبُهْ وَمِنْ شِعْرِهِ أَيْضًا: وَمِنْ شِيمَتِي أَنْ لَا أُفَارِقَ صَاحِبِي وَإِنْ مَلَّنِي إِلَّا سَأَلْتُ لَهُ رُشْدَا وَإِنْ دَامَ لِي بِالْوُدِّ دُمْتُ وَلَمْ أَكُنْ كَآخَرِ لَا يَرْعَى ذِمَامًا وَلَا عَهْدَا وَقَالَ الشَّافِعِيُّ: دَخَلَ أَعْرَابِيٌّ عَلَى سُلَيْمَانَ، فَدَعَاهُ إِلَى أَكْلِ الْفَالُوذَجِ، وَقَالَ لَهُ: إِنَّ أَكْلَهَا يَزِيدُ فِي الدِّمَاغِ. فَقَالَ الْأَعْرَابِيُّ: لَوْ كَانَ هَذَا صَحِيحًا لَكَانَ يَنْبَغِي أَنْ يَكُونَ رَأْسُ أَمِيرِ الْمُؤْمِنِينَ مِثْلَ رَأْسِ الْبَغْلِ. وَذَكَرُوا أَنَّ سُلَيْمَانَ كَانَ نَهِمًا فِي الْأَكْلِ، وَقَدْ نَقَلُوا عَنْهُ أَشْيَاءَ فِي ذَلِكَ غَرِيبَةً; فَمِنْ ذَلِكَ أَنَّهُ اصْطَبَحَ فِي بَعْضِ الْأَيَّامِ بِأَرْبَعِينَ دَجَاجَةً مَشْوِيَّةً، وَأَرْبَعٍ وَثَمَانِينَ كُلْوَةً بِشَحْمِهَا، وَثَمَانِينَ جَرْدَقَةً، ثُمَّ أَكَلَ مَعَ النَّاسِ عَلَى الْعَادَةِ فِي السِّمَاطِ الْعَامِّ. وَقَدْ رُوِيَ أَنَّهُ عَرَضَتْ لَهُ حُمَّى أَدَّتْهُ إِلَى الْمَوْتِ. وَقَدْ قِيلَ: إِنَّ سَبَبَ مَرَضِهِ كَانَ مِنْ أَكْلِ أَرْبَعِمِائَةِ بَيْضَةٍ، وَسَلَّتَيْنِ مِنْ تِينٍ. فَاللَّهُ أَعْلَمُ. وَذَكَرَ الْفَضْلُ بْنُ الْمُهَلَّبِ وَغَيْرُهُ، أَنَّهُ لَبِسَ فِي يَوْمِ جُمُعَةٍ حُلَّةً صَفْرَاءَ، ثُمَّ نَزَعَهَا وَلَبِسَ بَدَلَهَا حُلَّةً خَضْرَاءَ، وَاعْتَمَّ بِعِمَامَةٍ خَضْرَاءَ، وَجَلَسَ عَلَى فِرَاشٍ أَخْضَرَ، وَقَدْ بُسِطَ مَا حَوْلَهُ بِالْخُضْرَةِ، ثُمَّ نَظَرَ فِي الْمِرْآةِ فَأَعْجَبَهُ حُسْنُهُ، وَشَمَّرَ عَنْ ذِرَاعَيْهِ وَقَالَ: أَنَا الْخَلِيفَةُ الشَّابُّ. وَقِيلَ: إِنَّهُ كَانَ يَنْظُرُ فِي الْمِرْآةِ مِنْ فَرْقِهِ إِلَى قَدَمِهِ وَيَقُولُ: أَنَا الْمَلِكُ الشَّابُّ. وَفِي رِوَايَةٍ أَنَّهُ كَانَ يَنْظُرُ فِيهَا وَيَقُولُ: كَانَ مُحَمَّدٌ نَبِيًّا ﷺ، وَكَانَ أَبُو بَكْرٍ صِدِّيقًا، وَكَانَ عُمَرُ فَارُوقًا، وَكَانَ عُثْمَانُ حَيِيًّا، وَكَانَ عَلِيٌّ شُجَاعًا، وَكَانَ مُعَاوِيَةُ حَلِيمًا، وَكَانَ يَزِيدُ صَبُورًا، وَكَانَ عَبْدُ الْمَلِكِ سَائِسًا، وَكَانَ الْوَلِيدُ جَبَّارًا، وَأَنَا الْمَلِكُ الشَّابُّ. قَالُوا: فَمَا دَارَ عَلَيْهِ شَهْرٌ وَفِي رِوَايَةٍ: جُمُعَةٌ حَتَّى مَاتَ. قَالُوا: وَلَمَّا حُمَّ شَرَعَ يَتَوَضَّأُ، فَدَعَا بِجَارِيَةٍ، فَصَبَّتْ عَلَيْهِ مَاءَ الْوُضُوءِ، ثُمَّ أَنْشَدَتْهُ: أَنْتَ نِعْمَ الْمَتَاعُ لَوْ كُنْتَ تَبْقَى غَيْرَ أَنْ لَا بَقَاءَ لِلْإِنْسَانِ لَيْسَ فِيمَا عَلِمْتُهُ فِيكَ عَيْبٌ كَانَ فِي النَّاسِ غَيْرَ أَنَّكَ فَانِ قَالُوا: فَصَاحَ بِهَا وَقَالَ: عَزَّتْنِي فِي نَفْسِي. وَصَرَفَهَا ثُمَّ أَمَرَ خَالَهُ الْوَلِيدَ بْنَ الْقَعْقَاعِ الْعَنْسِيَّ أَنْ يَصُبَّ عَلَيْهِ وَقَالَ: قَرِّبْ وُضُوءَكَ يَا وَلِيدُ فَإِنَّمَا هَذِي الْحَيَاةُ تَعِلَّةٌ وَمَتَاعُ فَقَالَ الْوَلِيدُ: فَاعْمَلْ لِنَفْسِكَ فِي حَيَاتِكَ صَالِحًا فَالدَّهْرُ فِيهِ فُرْقَةٌ وَجِمَاعُ وَيُرْوَى أَنَّ الْجَارِيَةَ لَمَّا جَاءَتْهُ بِالطَّسْتِ، جَعَلَتْ تَضْطَرِبُ مِنَ الْحُمَّى فَقَالَ: أَيْنَ فُلَانَةُ؟ فَقَالَتْ: مَحْمُومَةٌ. قَالَ: فَفُلَانَةُ؟ قَالَتْ: مَحْمُومَةٌ. وَكَانَ بِمَرْجِ دَابِقٍ مِنْ أَرْضِ قِنَّسْرِينَ فَأَمَرَ خَالَهُ فَوَضَّأَهُ، ثُمَّ خَرَجَ يُصَلِّي بِالنَّاسِ، فَأَخَذَتْهُ بُحَّةٌ فِي الْخُطْبَةِ، ثُمَّ نَزَلَ وَقَدْ أَصَابَتْهُ الْحُمَّى، فَاسْتَمَرَّ فِيهَا حَتَّى مَاتَ فِي الْجُمُعَةِ الْمُقْبِلَةِ. وَيُقَالُ: إِنَّهُ أَصَابَهُ ذَاتُ الْجَنْبِ، فَمَاتَ بِهَا، رَحِمَهُ اللَّهُ. وَكَانَ قَدْ أَقْسَمَ أَنَّهُ لَا يَبْرَحُ دَابِقًا حَتَّى يَرْجِعَ إِلَيْهِ الْخَبَرُ بِفَتْحِ الْقُسْطَنْطِينِيَّةِ أَوْ يَمُوتَ قَبْلَ ذَلِكَ، فَمَاتَ قَبْلَ ذَلِكَ، رَحِمَهُ اللَّهُ وَأَكْرَمَ مَثْوَاهُ. قَالُوا: وَجَعَلَ يَلْهَجُ فِي مَرَضِهِ وَيَقُولُ: إِنْ بَنِيَّ صِبْيَةٌ صِغَارُ أَفْلَحَ مَنْ كَانَ لَهُ كِبَارُ فَيَقُولُ لَهُ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ: قَدْ أَفْلَحَ الْمُؤْمِنُونَ يَا أَمِيرَ الْمُؤْمِنِينَ. ثُمَّ يَقُولُ: إِنَّ بَنِيَّ صِبْيَةٌ صَيْفِيُّونَ أَفْلَحَ مَنْ كَانَ لَهُ شِتْوِيُّونَ وَيُرْوَى أَنَّ هَذَا آخِرُ مَا تَكَلَّمَ بِهِ، وَالصَّحِيحُ أَنَّ آخِرَ مَا تَكَلَّمَ بِهِ أَنْ قَالَ: أَسْأَلُكَ مُنْقَلَبًا كَرِيمًا. ثُمَّ قَضَى. الوصية بالولاية لعمر بن عبد العزيز وَرَوَى ابْنُ جَرِيرٍ، عَنْ رَجَاءِ بْنِ حَيْوَةَ وَكَانَ وَزِيرَ صِدْقٍ لِبَنِي أُمَيَّةَ قَالَ: اسْتَشَارَنِي سُلَيْمَانُ بْنُ عَبْدِ الْمَلِكِ وَهُوَ مَرِيضٌ أَنْ يُوَلِّيَ ابْنًا لَهُ صَغِيرًا لَمْ يَبْلُغِ الْحُلُمَ، فَقُلْتُ: إِنَّ مِمَّا يَحْفَظُ الْخَلِيفَةَ فِي قَبْرِهِ أَنْ يُوَلِّيَ عَلَى الْمُسْلِمِينَ مِنْ بَعْدِهِ الرَّجُلَ الصَّالِحَ، ثُمَّ شَاوَرَنِي فِي وِلَايَةِ ابْنِهِ دَاوُدَ، فَقُلْتُ لَهُ: إِنَّهُ غَائِبٌ عَنْكَ بِالْقُسْطَنْطِينِيَّةِ، وَلَا تَدْرِي أَحَيٌّ هُوَ أَمْ مَيِّتٌ؟ فَقَالَ: فَمَنْ تَرَى؟ فَقُلْتُ: رَأْيَكَ يَا أَمِيرَ الْمُؤْمِنِينَ. قَالَ: كَيْفَ تَرَى فِي عُمَرَ بْنِ عَبْدِ الْعَزِيزِ؟ فَقُلْتُ: أَعْلَمُهُ وَاللَّهِ خَيِّرًا فَاضِلًا مُسْلِمًا. فَقَالَ: هُوَ وَاللَّهِ عَلَى ذَلِكَ، وَلَكِنْ أَتَخَوَّفُ إِخْوَتِي لَا يَرْضُونَ بِذَلِكَ. فَأَشَارَ رَجَاءٌ أَنْ يَجْعَلَ يَزِيدَ بْنَ عَبْدِ الْمَلِكِ وَلِيَّ الْعَهْدِ مِنْ بَعْدِ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ لِيُرْضِيَ بِذَلِكَ بَنِي مَرْوَانَ، فَكَتَبَ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، هَذَا كِتَابٌ مِنْ عَبْدِ اللَّهِ سُلَيْمَانَ أَمِيرِ الْمُؤْمِنِينَ لِعُمَرَ بْنِ عَبْدِ الْعَزِيزِ، إِنِّي قَدْ وَلَّيْتُكَ الْخِلَافَةَ مِنْ بَعْدِي، وَمِنْ بَعْدِهِ يَزِيدَ بْنَ عَبْدِ الْمَلِكِ، فَاسْمَعُوا لَهُ وَأَطِيعُوا، وَاتَّقُوا اللَّهَ وَلَا تَخْتَلِفُوا فَيُطْمَعَ فِيكُمْ. وَخَتَمَ الْكِتَابَ وَأَرْسَلَ إِلَى كَعْبِ بْنِ حَامِدٍ الْعَبْسِيِّ صَاحِبِ الشُّرَطَةِ، فَقَالَ لَهُ: اجْمَعْ أَهْلَ بَيْتِي، فَمُرْهُمْ فَلْيُبَايِعُوا عَلَى مَا فِي هَذَا الْكِتَابِ مَخْتُومًا، فَمَنْ أَبَى مِنْهُمْ فَاضْرِبْ عُنُقَهُ، فَاجْتَمَعُوا وَدَخَلَ رِجَالٌ مِنْهُمْ فَسَلَّمُوا عَلَى أَمِيرِ الْمُؤْمِنِينَ، فَقَالَ لَهُمْ: هَذَا الْكِتَابُ عَهْدِي إِلَيْكُمْ فَاسْمَعُوا لَهُ وَأَطِيعُوا وَبَايِعُوا مَنْ وَلَّيْتُ فِيهِ. فَبَايَعُوا رَجُلًا رَجُلًا. قَالَ رَجَاءٌ: فَلَمَّا تَفَرَّقُوا جَاءَنِي عُمَرُ بْنُ عَبْدِ الْعَزِيزِ فَقَالَ: أَنْشُدُكَ اللَّهَ وَحُرْمَتِي وَمَوَدَّتِي إِلَّا أَعْلَمْتَنِي إِنْ كَانَ كَتَبَ لِي ذَلِكَ حَتَّى أَسْتَعْفِيَهُ الْآنَ قَبْلَ أَنْ يَأْتِيَ حَالٌ لَا أَقْدِرُ فِيهَا عَلَى مَا أَقْدِرُ عَلَيْهِ السَّاعَةَ! فَقُلْتُ: وَاللَّهِ لَا أُخْبِرُكَ حَرْفًا وَاحِدًا. قَالَ: وَلَقِيَنِي هِشَامُ بْنُ عَبْدِ الْمَلِكِ فَقَالَ: يَا رَجَاءُ، إِنَّ لِي بِكَ حُرْمَةً وَمَوَدَّةً قَدِيمَةً، فَأَخْبِرْنِي هَذَا الْأَمْرَ، فَإِنْ كَانَ إِلَيَّ عَلِمْتُ، وَإِنْ كَانَ إِلَى غَيْرِي تَكَلَّمْتُ، فَمَا مِثْلِي قُصِّرَ بِهِ. فَقُلْتُ: وَاللَّهِ لَا أُخْبِرُكَ حَرْفًا وَاحِدًا مِمَّا أَسَرَّ إِلَيَّ. قَالَ رَجَاءٌ: وَدَخَلْتُ عَلَى سُلَيْمَانَ، فَإِذَا هُوَ يَمُوتُ، فَجَعَلْتُ إِذَا أَخَذَتْهُ السَّكْرَةُ مِنْ سَكَرَاتِ الْمَوْتِ أَحُرِّفُهُ إِلَى الْقِبْلَةِ، فَإِذَا أَفَاقَ يَقُولُ: لَمْ يَأْنِ لِذَلِكَ بَعْدُ يَا رَجَاءُ. فَفَعَلْتُ ذَلِكَ مَرَّتَيْنِ، فَلَمَّا كَانَتِ الثَّالِثَةُ قَالَ: مِنَ الْآنَ يَا رَجَاءُ إِنْ كُنْتَ تُرِيدُ شَيْئًا، أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، قَالَ: فَحَرَّفْتُهُ إِلَى الْقِبْلَةِ وَمَاتَ، فَغَطَّيْتُهُ بِقَطِيفَةٍ خَضْرَاءَ، وَأَغْلَقْتُ الْبَابَ عَلَيْهِ، وَأَرْسَلْتُ إِلَى كَعْبِ بْنِ حَامِدٍ، فَجَمَعَ النَّاسَ فِي مَسْجِدِ دَابِقٍ فَقُلْتُ: بَايِعُوا لِمَنْ فِي هَذَا الْكِتَابِ. فَقَالُوا: قَدْ بَايَعْنَا. فَقُلْتُ: بَايِعُوا ثَانِيَةً. فَفَعَلُوا، ثُمَّ قُلْتُ: قُومُوا إِلَى صَاحِبِكُمْ فَقَدْ مَاتَ. وَقَرَأْتُ الْكِتَابَ عَلَيْهِمْ، فَلَمَّا انْتَهَيْتُ إِلَى ذِكْرِ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ، تَغَيَّرَتْ وُجُوهُ بَنِي مَرْوَانَ، فَلَمَّا قَرَأْتُ: وَإِنَّ يَزِيدَ بْنَ عَبْدِ الْمَلِكِ مِنْ بَعْدِهِ، تَرَاجَعُوا بَعْضَ الشَّيْءِ، وَنَادَى هِشَامٌ: لَا نُبَايِعُهُ أَبَدًا. فَقُلْتُ: أَضْرِبُ وَاللَّهِ عُنُقَكَ، قُمْ فَبَايِعْ. وَنَهَضَ النَّاسُ إِلَى عُمَرَ بْنِ عَبْدِ الْعَزِيزِ وَهُوَ فِي مُؤَخَّرِ الْمَسْجِدِ، فَلَمَّا تَحَقَّقَ ذَلِكَ قَالَ: إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ. وَلَمْ تَحْمِلْهُ رِجْلَاهُ حَتَّى أَخَذُوا بِضَبْعَيْهِ، فَأَصْعَدُوهُ عَلَى الْمِنْبَرِ، فَسَكَتَ حِينًا، فَقَالَ رَجَاءُ بْنُ حَيْوَةَ: أَلَا تَقُومُونَ إِلَى أَمِيرِ الْمُؤْمِنِينَ فَتُبَايِعُوهُ! فَنَهَضَ الْقَوْمُ فَبَايَعُوهُ، ثُمَّ قَامَ إِلَيْهِ هِشَامٌ فَصَعِدَ الْمِنْبَرَ لِيُبَايِعَ وَهُوَ يَقُولُ: إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ. فَقَالَ عُمَرُ: نَعَمْ! إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ، الَّذِي صِرْتُ أَنَا وَأَنْتَ نَتَنَازَعُ هَذَا الْأَمْرَ. ثُمَّ قَامَ فَخَطَبَ النَّاسَ خُطْبَةً بَلِيغَةً وَبَايَعُوهُ، فَكَانَ مِمَّا قَالَ فِي خُطْبَتِهِ: أَيُّهَا النَّاسُ لَسْتُ بِمُبْتَدِعٍ وَلَكِنِّي مُتَّبِعٌ، وَإِنَّ مَنْ حَوْلَكُمْ مِنَ الْأَمْصَارِ وَالْمُدُنِ إِنْ هُمْ أَطَاعُوا كَمَا أَطَعْتُمْ فَأَنَا وَالِيكُمْ، وَإِنْ هُمْ أَبَوْا فَلَسْتُ لَكُمْ بِوَالٍ. تجهيز سليمان بن عبد الملك والصلاة عليه ودفنه ثُمَّ نَزَلَ فَشَرَعُوا فِي جِهَازِ سُلَيْمَانَ. قَالَ الْأَوْزَاعِيُّ: فَلَمْ يَفْرَغُوا مِنْهُ حَتَّى دَخَلَ وَقْتُ الْمَغْرِبِ، فَصَلَّى عُمَرُ بِالنَّاسِ صَلَاةَ الْمَغْرِبِ ثُمَّ صَلَّى عَلَى سُلَيْمَانَ وَدُفِنَ بَعْدَ الْمَغْرِبِ، فَلَمَّا انْصَرَفَ عُمَرُ أُتِيَ بِمَرَاكِبِ الْخِلَافَةِ فَلَمْ يَرْكَبْهَا، وَرَكِبَ دَابَّتَهُ، ثُمَّ سَارَ مَعَ النَّاسِ حَتَّى أَتَوْا دِمَشْقَ فَمَالُوا بِهِ نَحْوَ دَارِ الْخِلَافَةِ فَقَالَ: لَا أَنْزِلُ إِلَّا فِي مَنْزِلِي حَتَّى تَفْرُغَ دَارُ أَبِي أَيُّوبَ، فَاسْتُحْسِنَ ذَلِكَ مِنْهُ، ثُمَّ اسْتَدْعَى بِالْكَاتِبِ، فَجَعَلَ يُمْلِي عَلَيْهِ نُسْخَةَ الْكِتَابِ الَّذِي يُبَايِعُ عَلَيْهِ الْأَمْصَارَ قَالَ رَجَاءٌ: فَمَا رَأَيْتُ أَفْصَحَ مِنْهُ. قَالَ مُحَمَّدُ بْنُ إِسْحَاقَ: وَكَانَ وَفَاةُ سُلَيْمَانَ بْنِ عَبْدِ الْمَلِكِ بِدَابِقٍ مِنْ أَرْضِ قِنَّسْرِينَ يَوْمَ الْجُمُعَةِ لِعَشْرِ لَيَالٍ خَلَتْ مِنْ صَفَرٍ سَنَةَ تِسْعٍ وَتِسْعِينَ، عَلَى رَأْسِ سَنَتَيْنِ وَتِسْعَةِ أَشْهُرٍ وَعِشْرِينَ يَوْمًا مِنْ مُتَوَفَّى الْوَلِيدِ. وَكَذَا قَالَ الْجُمْهُورُ فِي تَارِيخِ وَفَاتِهِ، وَمِنْهُمْ مَنْ يَقُولُ: لِعَشَرٍ بَقِينَ مِنْ صَفَرٍ. وَقَالُوا: كَانَتْ وِلَايَتُهُ سَنَتَيْنِ وَثَمَانِيَةَ أَشْهُرٍ، زَادَ بَعْضُهُمْ إِلَّا خَمْسَةَ أَيَّامٍ. وَاللَّهُ أَعْلَمُ. وَقَوْلُ الْحَاكِمِ أَبِي أَحْمَدَ: إِنَّهُ تُوُفِّيَ يَوْمَ الْجُمُعَةِ لِثَلَاثَ عَشْرَةَ بَقِيَتْ مِنْ رَمَضَانَ سَنَةَ تِسْعٍ وَتِسْعِينَ، وَكَانَتْ خِلَافَتُهُ ثَلَاثَ سِنِينَ وَثَلَاثَةَ أَشْهُرٍ وَخَمْسَةَ أَيَّامٍ، وَتُوُفِّيَ وَهُوَ ابْنُ تِسْعٍ وَثَلَاثِينَ سَنَةً. فَقَدْ حَكَاهُ ابْنُ عَسَاكِرَ، وَهُوَ غَرِيبٌ جِدًّا وَقَدْ خَالَفَهُ الْجُمْهُورُ فِي كُلِّ مَا قَالَهُ، وَعِنْدَهُمْ أَنَّهُ جَاوَزَ الْأَرْبَعِينَ فَقِيلَ: بِثَلَاثٍ. وَقِيلَ: بِخَمْسٍ. وَاللَّهُ أَعْلَمُ. قَالُوا: وَكَانَ طَوِيلًا جَمِيلًا أَبْيَضَ نَحِيفًا، حَسَنَ الْوَجْهِ، مَقْرُونَ الْحَاجِبَيْنِ، وَكَانَ فَصِيحًا بَلِيغًا يُحْسِنُ الْعَرَبِيَّةَ، وَيَرْجِعُ إِلَى دِينٍ وَخَيْرٍ وَمَحَبَّةٍ لِلْحَقِّ وَأَهْلِهِ، وَاتِّبَاعِ الْقُرْآنِ وَالسُّنَّةِ، وَإِظْهَارِ الشَّرَائِعِ الْإِسْلَامِيَّةِ، رَحِمَهُ اللَّهُ. وَقَدْ ذَكَرَ الْحَافِظُ ابْنُ عَسَاكِرَ فِي تَرْجَمَةِ شَرَاحِيلَ بْنِ عُبَيْدَةَ بْنِ قَيْسٍ الْعُقَيْلِيِّ مَا مَضْمُونُهُ، أَنَّ مَسْلَمَةَ بْنَ عَبْدِ الْمَلِكِ لَمَّا ضَيَّقَ بِمُحَاصَرَتِهِ عَلَى أَهْلِ الْقُسْطَنْطِينِيَّةِ وَتَتَبَّعَ الْمَسَالِكَ، وَاسْتَحْوَذَ عَلَى أَكْثَرِ مَا هُنَالِكَ مِنَ الْمَمَالِكِ، كَتَبَ إِلْيُونُ مَلِكُ الرُّومِ إِلَى مَلِكِ الْبُرْجَانِ يَسْتَنْصِرُهُ عَلَى مَسْلَمَةَ، وَيَقُولُ: إِنَّ هَؤُلَاءِ الْقَوْمَ لَيْسَ لَهُمْ هِمَّةٌ إِلَّا فِي الدَّعْوَةِ إِلَى دِينِهِمْ، الْأَقْرَبُ مِنْهُمْ فَالْأَقْرَبُ، وَإِنَّهُمْ مَتَى فَرَغُوا مِنِّي خَلَصُوا إِلَيْكَ، فَمَهْمَا كُنْتَ صَانِعًا حِينَئِذٍ فَاصْنَعْهُ الْآنَ. فَعِنْدَ ذَلِكَ شَرَعَ لَعَنَهُ اللَّهُ فِي الْمَكْرِ وَالْخَدِيعَةِ، فَكَتَبَ إِلَى مَسْلَمَةَ يَقُولُ لَهُ: إِنَّ إِلْيُونَ كَتَبَ إِلَيَّ يَسْتَنْصِرُنِي عَلَيْكَ، وَأَنَا مَعَكَ فَمُرْنِي بِمَا شِئْتَ فَكَتَبَ إِلَيْهِ مَسْلَمَةُ: إِنِّي لَا أُرِيدُ مِنْكَ رِجَالًا وَلَا عُدَدًا وَلَكِنْ أَرْسِلْ إِلَيَّ بِالْمِيرَةِ، فَقَدْ قَلَّ مَا عِنْدَنَا مِنَ الْأَزْوَادِ. فَكَتَبَ إِلَيْهِ: إِنِّي قَدْ أَرْسَلْتُ إِلَيْكَ بِسُوقٍ عَظِيمَةٍ إِلَى مَكَانِ كَذَا وَكَذَا، فَأَرْسِلْ مَنْ يَتَسَلَّمُهَا وَيَشْتَرِي مِنْهَا. فَأَذِنَ مَسْلَمَةُ لِمَنْ شَاءَ مِنَ الْجَيْشِ أَنْ يَذْهَبَ إِلَى هُنَاكَ فَيَشْتَرِي لَهُ مَا يَحْتَاجُ إِلَيْهِ، فَذَهَبَ خَلْقٌ كَثِيرٌ فَوَجَدُوا هُنَالِكَ سُوقًا هَائِلَةً، فِيهَا مِنْ أَنْوَاعِ الْبَضَائِعِ وَالْأَمْتِعَةِ وَالْأَطْعِمَةِ، فَأَقْبَلُوا يَشْتَرُونَ، وَاشْتَغَلُوا بِذَلِكَ، وَلَا يَشْعُرُونَ بِمَا أَرْصَدَ لَهُمُ الْخَبِيثُ مِنَ الْكَمَائِنِ بَيْنَ تِلْكَ الْجِبَالِ الَّتِي هُنَالِكَ، فَخَرَجُوا عَلَيْهِمْ بَغْتَةً، فَقَتَلُوا خَلْقًا كَثِيرًا مِنَ الْمُسْلِمِينَ وَأَسَرُوا آخَرِينَ، وَمَا رَجَعَ إِلَى مَسْلَمَةَ إِلَّا الْقَلِيلُ مِنْهُمْ فَإِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ. فَكَتَبَ مَسْلَمَةُ بِذَلِكَ إِلَى أَخِيهِ سُلَيْمَانَ يُخْبِرُهُ بِمَا وَقَعَ مِنْ ذَلِكَ، فَأَرْسَلَ جَيْشًا كَثِيفًا صُحْبَةَ شَرَاحِيلَ بْنِ عُبَيْدَةَ هَذَا، وَأَمَرَهُمْ أَنْ يَعْبُرُوا خَلِيجَ الْقُسْطَنْطِينِيَّةِ أَوَّلًا فَيُقَاتِلُوا مَلِكَ الْبُرْجَانِ، ثُمَّ يَعُودُوا إِلَى مَسْلَمَةَ فَذَهَبُوا إِلَى بِلَادِ الْبُرْجَانِ وَقَطَعُوا إِلَيْهِمْ تِلْكَ الْخُلْجَانِ فَاقْتَتَلُوا مَعَهُمْ قِتَالًا شَدِيدًا، فَهَزَمَهُمُ الْمُسْلِمُونَ بِإِذْنِ اللَّهِ، وَقَتَلُوا مِنْهُمْ مَقْتَلَةً عَظِيمَةً، وَسَبَوْا وَأَسَرُوا خَلْقًا كَثِيرًا، وَخَلَّصُوا أَسْرَى الْمُسْلِمِينَ، ثُمَّ تَحَيَّزُوا إِلَى مَسْلَمَةَ، فَكَانُوا عِنْدَهُ حَتَّى اسْتَقْدَمَ الْجَمِيعَ عُمَرُ بْنُ عَبْدِ الْعَزِيز; خَوْفًا عَلَيْهِمْ مِنْ غَائِلَةِ الرُّومِ وَبِلَادِهِمْ، وَمِنْ ضِيقِ الْعَيْشِ، وَقَدْ كَانَ لَهُمْ قَبْلَ ذَلِكَ هُنَالِكَ مُدَّةٌ طَوِيلَةٌ. أَثَابَهُمُ اللَّهُ تَعَالَى.
✧ The Death of Sulaymān b. ʿAbd al-Malik In the year ninety-nine the death of Sulaymān b. ʿAbd al-Malik, Commander of the Faithful, occurred on Friday, when ten nights had passed—or, it is said, remained—of Ṣafar of that year, at the age of forty-five. It is also said: at forty-three. And it is said that he did not exceed forty. His caliphate lasted two years and eight months. Abū Aḥmad al-Ḥākim claimed that he died on Friday, when thirteen nights remained of Ramaḍān of that year, and that he completed in his caliphate three years, three months, and five days, and that he was thirty-nine years old. The sound view is the saying of the majority, which is the first view. And God knows best. The lineage of Sulaymān b. ʿAbd al-Malik, his birth, and his upbringing He is Sulaymān b. ʿAbd al-Malik b. Marwān b. al-Ḥakam b. Abī al-ʿĀṣ b. Umayya b. ʿAbd Shams, the Qurashī, the Umayyad, Abū Ayyūb. His birth was in Madinah among the Banū Jazīla, and he grew up in Syria with his father. He transmitted ḥadīth from his father, from his grandfather, from ʿĀʾisha, Mother of the Believers, concerning the story of the slander (al-ifk). Ibn ʿAsākir related it through the path of his son ʿAbd al-Wāḥid b. Sulaymān from him. He also related from ʿAbd al-Raḥmān b. Hunayda that he accompanied ʿAbd Allāh b. ʿUmar to al-Ghāba. He said: I fell silent, and Ibn ʿUmar said to me, “What is the matter with you?” I said, “I was wishing. Do you wish, O Abū ʿAbd al-Raḥmān?” He said, “If I had all of Uḥud in gold, knowing its amount, and gave its zakāh, I would not dislike that”—or he said, “I would not fear that it would harm me.” Al-Ḥāfiẓ Ibn ʿAsākir said: His residence in Damascus occupied the site of the ablution area of Jayrūn now, in that entire courtyard. He also built a large residence adjacent to the Little Gate (Bāb al-Ṣaghīr) at the site of the alley known as Darb Muḥriz, and made it the seat of governorship. In it he built a yellow dome in imitation of the green dome. He said: He was eloquent, preferred justice, and loved raiding. He dispatched the army to besiege Constantinople until they made peace with its people on condition of building the mosque there. Abū Bakr al-Ṣūlī related that ʿAbd al-Malik gathered his sons al-Walīd, Sulaymān, and Maslama before him, and had them recite the Qurʾān, and they recited well. Then he asked them to recite poetry, and they did well, except that they did not complete or master the poetry of al-Aʿshā. He blamed them for that and then said: Let each man of you recite to me the most delicate verse the Arabs have composed, without obscenity. Come, O Walīd. Al-Walīd recited: No mount—riding horses pleases me— is like a mount between a bracelet and an anklet. ʿAbd al-Malik said: Is there any poetry more obscene than this? Come, O Sulaymān. He recited: How lovely is the returning of her hands to her, in my hand her shift, loosening the waist-wrapper. He said: You have not hit it. Come, O Maslama. He recited to him the saying of Imruʾ al-Qays: Your eyes did not shed tears except to strike with your two arrows the tithes of a slain heart. He said: Imruʾ al-Qays lied and did not hit it. When her eyes shed tears from passion, nothing remains but meeting. The lover should only demand from her coldness and clothe her with affection. Then he said: I give you three days' grace for this verse. Whoever brings it to me shall have his request—that is, whatever he asks I shall give him. So they departed from him. While Sulaymān was in a procession, he came upon a bedouin driving his camels and saying: If a sword gashed my head out of love for her, my head would fall swiftly toward her. Sulaymān ordered the bedouin to be detained. Then he came to his father and said: I have brought you what you asked. He said: Recite. He recited the verse to him. He said: You have done well. How did you get this? He told him the story of the bedouin. He said: Ask your need, and do not forget your companion. He said: O Commander of the Faithful, you have made the covenant of succession after you to al-Walīd. I would love to be heir apparent after him. He granted him that, and sent him on the pilgrimage in the year eighty-one, and gave him one hundred thousand dirhams. Sulaymān gave them to that bedouin who spoke that verse of poetry. When his father died in the year eighty-six and the caliphate passed to his brother al-Walīd, he was before him like a vizier and counselor, and he was the one urging the construction of the mosque of Damascus. The pledge of allegiance to Sulaymān b. ʿAbd al-Malik When his brother al-Walīd died on Saturday, the middle of Jumādā al-Ākhira in the year ninety-six, Sulaymān was at al-Ramla. When he came, the commanders and leading men met him. It is said that they traveled to him to Jerusalem and pledged allegiance to him there. He resolved to stay in Jerusalem, and delegations came to him in Jerusalem but found no reception. He would sit in a dome in the courtyard of the mosque, on the northern side facing the Rock, while the great men sat on chairs and wealth was distributed among them. Then he resolved to come to Damascus and entered it, and completed the construction of the mosque. Some of the deeds of Sulaymān b. ʿAbd al-Malik In his days the enclosure (maqṣūra) was renovated. He took his cousin ʿUmar b. ʿAbd al-ʿAzīz as counselor and vizier, and said to him: We have been entrusted with what you see, and we have no knowledge of managing it. Whatever you see as the welfare of the common people, command it and let it be written down. Among that was the dismissal of al-Ḥajjāj's deputies, the release of prisoners from the prisons, the freeing of captives, the distribution of stipends in Iraq, and restoring prayer to its original appointed times, after those before him had delayed it until the end of its time—along with other good matters he heard from ʿUmar b. ʿAbd al-ʿAzīz, may God have mercy on them both. He ordered the raid on Constantinople. He sent against it from the people of Syria, the Jazīra, and Mosul by land about one hundred and twenty thousand fighting men, and he sent from the people of Egypt and Ifrīqiyya a thousand ships by sea, under ʿUmar b. Hubayra, while over all the people was his brother Maslama, accompanied by his son Dāwūd b. Sulaymān b. ʿAbd al-Malik with a group of his household. All that was on the advice of Mūsā b. Nuṣayr when he came to him from the lands of the Maghrib. The sound view is that he came during the days of his brother al-Walīd. And God knows best. Ibn Abī al-Dunyā said with his chain from Jābir b. ʿAwn al-Asadī, who said: The first words Sulaymān b. ʿAbd al-Malik spoke when he assumed the caliphate were: Praise be to God, who does what He wills, raises what He wills, lowers what He wills, gives to whom He wills, and withholds from whom He wills. This world is an abode of delusion, a dwelling of falsehood, and an ornament of change. It makes a weeper laugh, makes a laugher weep, frightens the secure, and secures the fearful. It impoverishes its rich and enriches its poor. It is inclined to play with its people. O servants of God, take the Book of God as your leader, accept it as judge, and make it your guide. It abrogates what came before it, and no book after it will abrogate it. Know, O servants of God, that this Qurʾān polishes away the cunning of Satan and his grudges as the light of dawn polishes away the approach of night when it darkens. Yaḥyā b. Maʿīn said with his chain from Muḥammad b. Qays, who said: I heard Sulaymān b. ʿAbd al-Malik say in his sermon: The excellence of the Qurʾān over all other speech is like the excellence of God over His creation. Ḥammād b. Zayd said, from Yazīd b. Ḥāzim, who said: Sulaymān b. ʿAbd al-Malik used to address us every Friday, and he would not fail to say in his sermon: The people of this world are only on a journey. No intention has carried them through, and no abode has become settled for them, until the matter of God's promise comes while they are still thus. Its bliss does not last, its calamities are not safe from, and one cannot be protected from the evil of its people. Then he would recite: “Have you considered: if We let them enjoy themselves for years, then there comes to them what they were promised, what will their enjoyment avail them?” [al-Shuʿarāʾ: 205–207]. Al-Aṣmaʿī related that the inscription of his signet ring was: “I have believed in God sincerely.” Abū Mushir said, from Abū Muslim Salama b. al-ʿAyyār al-Fazārī, who said: Muḥammad b. Sīrīn said: May God have mercy on Sulaymān b. ʿAbd al-Malik. He opened his caliphate with good and sealed it with good. He opened it by reviving prayer at its proper times, and sealed it by appointing ʿUmar b. ʿAbd al-ʿAzīz as successor. The scholars of biography and history agree that he led the people in the pilgrimage in the year ninety-seven while he was caliph. It is said: Sulaymān performed the pilgrimage, and the poets performed it. When he was at Madinah on his return, they met him with about four hundred captives from the Byzantines. Sulaymān sat down, and the closest of them to him was ʿAbd Allāh b. al-Ḥasan b. al-Ḥasan b. ʿAlī b. Abī Ṭālib. He brought forward their patrician and said: O ʿAbd Allāh, strike his neck! He took a sword from one of his guards and struck him, severing the head, cutting through the forearm and part of the shackle. He handed the rest to the leading men to kill them. He gave one of them to Jarīr, and the Banū ʿAbs gave him a good sword. He struck and severed his head. He gave a captive to al-Farazdaq, and they gave him a poor sword that would not cut. He struck the captive several times but did nothing. Sulaymān and the people laughed, and the Banū ʿAbs, the maternal uncles of Sulaymān, gloated over him. He threw down the sword and began to say: If a sword failed or a decree came delaying a soul whose death is not witnessed, the sword of Banū ʿAbs, with which they struck, bounced in the hand of Warqāʾ from the head of Khālid. Thus Indian swords: their edges sometimes bounce, and sometimes cut the cords of necklaces. Warqāʾ is Warqāʾ b. Zuhayr b. Jadhīma al-ʿAbsī. He struck Khālid b. Jaʿfar b. Kilāb, while Khālid had bent over [his father] Zuhayr and struck him with the sword, bringing him down. Warqāʾ came and struck Khālid several times but did nothing. So Warqāʾ b. Zuhayr said: I saw Zuhayr beneath the chest of Khālid, and I came running like a calf, hastening. May my right hand be paralyzed on the day I strike Khālid, while layered iron protects him from me. Al-Haytham b. ʿAdī said that al-Shaʿbī said: Sulaymān b. ʿAbd al-Malik performed the pilgrimage, and when he saw the people at the season, he said to ʿUmar b. ʿAbd al-ʿAzīz: Do you not see this creation, whose number none can count but God, and whose provision none but He can encompass? He said: O Commander of the Faithful, these are your subjects today, and tomorrow they will be your adversaries. Sulaymān wept bitterly, then said: In God I seek help. Ibn Abī al-Dunyā said with his chain from ʿAṭāʾ b. al-Sāʾib, who said: ʿUmar b. ʿAbd al-ʿAzīz was on a journey with Sulaymān b. ʿAbd al-Malik when rain fell upon them with thunder, lightning, darkness, and a strong wind, so that they were terrified. ʿUmar b. ʿAbd al-ʿAzīz began to laugh. Sulaymān said to him: What makes you laugh, O ʿUmar? Do you not see what we are in? He said: O Commander of the Faithful, these are the traces of His mercy, and in them are the hardships you see. How then would the traces of His displeasure and wrath be? Among his fine sayings, may God have mercy on him, is his saying: Silence is the sleep of the intellect, and speech is its waking, and neither is complete without the other. A man entered upon him and spoke to him, and his manner of speaking pleased him. Then he examined him and did not approve of his intellect. He said: The excess of a man's speech over his intellect is a deception, and the excess of his intellect over his speech is a defect. The best of that is when one resembles the other. He said: The intelligent man is more eager to set his tongue aright than to seek his livelihood. He also said: One who speaks and does so well is able to be silent and do well, but not everyone who is silent and does well is able to speak and do well. Some of the poetry of Sulaymān b. ʿAbd al-Malik Among his poetry, consoling himself over a friend of his who died: My grief for Sharāḥīl was made easy because I, whenever I wish, meet a man whose friend has died. Among his poetry also: It is part of my nature not to abandon my companion, even if he tires of me, unless I ask guidance for him. If his affection lasts for me, I last, and I am not like another who guards neither protection nor covenant. Al-Shāfiʿī said: A bedouin entered upon Sulaymān, and he invited him to eat fālūdhaj, saying to him: Eating it increases the brain. The bedouin said: If that were true, the head of the Commander of the Faithful ought to be like the head of a mule. They mentioned that Sulaymān was gluttonous in eating, and they have transmitted strange things from him concerning that. Among them is that one day he breakfasted on forty roasted chickens, eighty-four kidneys with their fat, and eighty loaves of white bread. Then he ate with the people as usual at the common table. It has been related that a fever came upon him and brought him to death. It has also been said that the cause of his illness was from eating four hundred eggs and two baskets of figs. And God knows best. Al-Faḍl b. al-Muhallab and others mentioned that on a Friday he wore a yellow robe, then took it off and wore instead a green robe, and put on a green turban, and sat on a green couch, with the area around him spread with green. Then he looked in the mirror and was pleased with his beauty. He bared his forearms and said: I am the young caliph. It is said that he would look in the mirror from the parting of his hair to his feet and say: I am the young king. In another narration, he would look into it and say: Muḥammad was a prophet ﷺ, Abū Bakr was a truthful one, ʿUmar was a discerner, ʿUthmān was modest, ʿAlī was brave, Muʿāwiya was forbearing, Yazīd was patient, ʿAbd al-Malik was a governor, al-Walīd was a tyrant, and I am the young king. They said: No month passed over him—and in another narration: a Friday—before he died. They said: When he fell feverish, he began to perform ablution. He called for a slave girl, and she poured ablution water over him. Then she recited to him: You are an excellent possession, if only you would remain; but there is no remaining for man. There is no fault in you, as far as I know, that was in people, except that you are perishable. They said: He shouted at her and said: She has subdued me in my own self. He dismissed her, and then ordered his maternal uncle al-Walīd b. al-Qaʿqāʿ al-ʿAnsī to pour water over him, saying: Bring near your ablution water, O Walīd, for indeed this life is only a diversion and a possession. Al-Walīd said: So do righteous deeds for yourself in your life, for time contains both separation and union. It is related that when the slave girl brought him the basin, she began to tremble from the fever. He said: Where is so-and-so? She said: Feverish. He said: And so-and-so? She said: Feverish. He was at Marj Dābiq in the land of Qinnasrīn. He ordered his maternal uncle, and he helped him perform ablution. Then he went out to lead the people in prayer. A hoarseness came upon him during the sermon. Then he descended, and the fever had struck him. It continued with him until he died the following Friday. It is said that he was afflicted with pleurisy and died of it, may God have mercy on him. He had sworn that he would not leave Dābiq until news returned to him of the conquest of Constantinople, or he died before that. So he died before that, may God have mercy on him and honor his resting place. They said: During his illness he kept repeating and saying: “My sons are little children; he who has grown-up ones has prospered.” ʿUmar b. ʿAbd al-ʿAzīz says to him: “The believers have prospered, O Commander of the Faithful.” Then he says: “My sons are summer children; he who has winter ones has prospered.” It is related that this was the last thing he spoke. The correct view is that the last thing he spoke was saying: “I ask You for a noble departure.” Then he passed away. The bequest of the succession to ʿUmar b. ʿAbd al-ʿAzīz Ibn Jarīr related, from Rajāʾ b. Ḥaywah, who was a truthful minister to the Umayyads, saying: Sulaymān b. ʿAbd al-Malik consulted me while he was ill about appointing a young son of his who had not reached puberty. I said: “Among the things that protect the caliph in his grave is to appoint over the Muslims after him the righteous man.” Then he consulted me about the appointment of his son Dāwūd. I said to him: “He is absent from you at Constantinople, and you do not know whether he is alive or dead.” He said: “Whom do you think?” I said: “Your opinion, O Commander of the Faithful.” He said: “What do you think of ʿUmar b. ʿAbd al-ʿAzīz?” I said: “I know him, by God, to be good, virtuous, and a Muslim.” He said: “He is, by God, like that, but I fear my brothers will not be pleased with that.” Rajāʾ suggested that he make Yazīd b. ʿAbd al-Malik the heir apparent after ʿUmar b. ʿAbd al-ʿAzīz, in order to please the Banū Marwān. So he wrote: “In the name of God, the Compassionate, the Merciful. This is a letter from the servant of God, Sulaymān, Commander of the Faithful, to ʿUmar b. ʿAbd al-ʿAzīz. I have appointed you to the caliphate after me, and after him Yazīd b. ʿAbd al-Malik. So listen to him and obey, fear God, and do not differ lest others covet you.” He sealed the letter and sent to Kaʿb b. Ḥāmid al-ʿAbsī, the chief of police, saying to him: “Assemble my household and order them to pledge allegiance to what is in this sealed letter. Whoever refuses, strike his neck.” They assembled, and some men entered and greeted the Commander of the Faithful. He said to them: “This letter is my covenant to you, so listen to it and obey, and pledge allegiance to the one I have appointed in it.” So they pledged allegiance one by one. Rajāʾ said: When they dispersed, ʿUmar b. ʿAbd al-ʿAzīz came to me and said: “I adjure you by God and by my sanctity and friendship, tell me if he wrote that for me, so that I may ask to be excused now, before a state comes in which I cannot do what I can do at this hour!” I said: “By God, I will not tell you a single letter.” He said: Hishām b. ʿAbd al-Malik met me and said: “O Rajāʾ, I have with you an old sanctity and friendship. Tell me this matter. If it is to me, I know it; if it is to someone else, I will speak. Someone like me should not be passed over.” I said: “By God, I will not tell you a single letter of what he confided to me.” Rajāʾ said: I entered upon Sulaymān, and he was dying. When the agony of death seized him, I turned him toward the qiblah; when he recovered, he said: “Not yet, O Rajāʾ.” I did that twice. The third time he said: “From now on, O Rajāʾ, if you want something: I bear witness that there is no god but God, and I bear witness that Muḥammad is His servant and Messenger.” He said: I turned him toward the qiblah and he died. I covered him with a green velvet cloak, locked the door on him, and sent to Kaʿb b. Ḥāmid. He gathered the people in the mosque of Dābiq. I said: “Pledge allegiance to the one in this letter.” They said: “We have already pledged.” I said: “Pledge a second time.” They did. Then I said: “Arise to your master, for he has died.” I read the letter to them. When I reached the mention of ʿUmar b. ʿAbd al-ʿAzīz, the faces of the Banū Marwān changed. When I read: “and Yazīd b. ʿAbd al-Malik after him,” they somewhat relented. Hishām cried out: “We will never pledge allegiance to him.” I said: “I will strike your neck, by God. Arise and pledge.” The people went to ʿUmar b. ʿAbd al-ʿAzīz, who was at the back of the mosque. When he realized it, he said: “To God we belong and to Him we return.” His legs could not carry him until they took him by the arms and raised him to the pulpit. He was silent for a while. Rajāʾ b. Ḥaywah said: “Will you not arise to the Commander of the Faithful and pledge allegiance to him?” The people arose and pledged allegiance to him. Then Hishām came to him, ascended the pulpit to pledge, saying: “To God we belong and to Him we return.” ʿUmar said: “Yes! To God we belong and to Him we return, that you and I should dispute this matter.” Then he stood and delivered an eloquent sermon to the people, and they pledged allegiance to him. Among what he said in his sermon: “O people, I am not an innovator, but a follower. The garrisons and cities around you, if they obey as you have obeyed, then I am your governor; if they refuse, then I am not a governor for you.” The preparation of Sulaymān b. ʿAbd al-Malik, prayer over him, and his burial Then he descended, and they began preparing Sulaymān. Al-Awzāʿī said: They had not finished with him until the time of sunset prayer entered. ʿUmar prayed the sunset prayer with the people, then prayed over Sulaymān, and he was buried after sunset. When ʿUmar departed, the mounts of the caliphate were brought to him, but he did not ride them. He rode his own beast and traveled with the people until they came to Damascus. They turned toward the palace of the caliphate, but he said: “I will not alight except in my own house, until the house of Abū Ayyūb is vacated.” That was deemed good of him. Then he summoned the scribe and began dictating to him the text of the letter by which the garrisons would pledge allegiance. Rajāʾ said: I have never seen anyone more eloquent than him. Muḥammad b. Isḥāq said: The death of Sulaymān b. ʿAbd al-Malik was at Dābiq in the land of Qinnasrīn on Friday, ten nights having passed of Ṣafar, in the year ninety-nine, two years, nine months, and twenty days after the death of al-Walīd. This is what the majority say about the date of his death. Some say: ten nights remaining of Ṣafar. They said: his reign was two years and eight months; some add: except five days. God knows best. As for the statement of al-Ḥākim Abū Aḥmad that he died on Friday, thirteen nights remaining of Ramaḍān, in the year ninety-nine, and that his caliphate was three years, three months, and five days, and that he died at the age of thirty-nine—Ibn ʿAsākir related it, and it is very strange. The majority contradicted him in everything he said. According to them, he was over forty: some say by three years, some by five. God knows best. They said: He was tall, handsome, fair, slender, of beautiful face, with joined eyebrows. He was eloquent and persuasive, well-versed in Arabic, inclined to religion, goodness, love of truth and its people, adherence to the Qurʾān and the Sunnah, and the manifestation of Islamic laws. May God have mercy on him. The ḥāfiẓ Ibn ʿAsākir mentioned in the biography of Sharāḥīl b. ʿUbaydah b. Qays al-ʿUqaylī, in substance, that when Maslamah b. ʿAbd al-Malik tightened his siege on the people of Constantinople, pursued the routes, and gained control over most of the lands there, Elyon, king of the Byzantines, wrote to the king of the Bulgars seeking his aid against Maslamah, saying: “These people have no concern except calling to their religion, the nearest then the next nearest. If they finish with me, they will reach you. Whatever you would do then, do now.” At that, the accursed one began to plot and deceive. He wrote to Maslamah saying: “Elyon wrote to me seeking my aid against you. I am with you, so command me as you wish.” Maslamah wrote to him: “I do not want men or equipment from you, but send me provisions, for our supplies are low.” He wrote to him: “I have sent you a great market to such-and-such a place. Send someone to receive it and buy from it.” Maslamah permitted whoever wished from the army to go there and buy what he needed. A great many went and found there a huge market with all kinds of goods, merchandise, and food. They began buying and became occupied with that, unaware of what the villain had prepared for them in the way of ambushes among those mountains. They fell upon them suddenly, killed many Muslims, and captured others. Only a few of them returned to Maslamah. To God we belong and to Him we return. Maslamah wrote to his brother Sulaymān informing him of what had happened. He sent a dense army accompanied by Sharāḥīl b. ʿUbaydah, this man, and ordered them to cross the strait of Constantinople first and fight the king of the Bulgars, then return to Maslamah. They went to the land of the Bulgars, crossed those straits to them, and fought them fiercely. The Muslims defeated them by God's permission, killed a great number of them, took many captives, and freed the Muslim prisoners. Then they withdrew to Maslamah and remained with him until ʿUmar b. ʿAbd al-ʿAzīz summoned them all back, fearing for them from the treachery of the Byzantines and their lands and from the hardship of living. They had been there for a long time before that. May God Almighty reward them.
Tarikh (al-Tabari) 2427No grade recorded
خِلَافَةُ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ ؓ قَدْ تَقَدَّمَ أَنَّهُ بُويِعَ لَهُ بِالْخِلَافَةِ يَوْمَ الْجُمُعَةِ لِعَشْرٍ مَضَيْنَ وَقِيلَ: بَقِينَ مِنْ صَفَرٍ مِنْ هَذِهِ السَّنَةِ أَعْنِي سَنَةَ تِسْعٍ وَتِسْعِينَ يَوْمَ مَاتَ سُلَيْمَانُ بْنُ عَبْدِ الْمَلِكِ عَنْ عَهْدٍ مِنْهُ إِلَيْهِ مِنْ غَيْرِ عِلْمٍ مِنْ عُمَرَ كَمَا قَدَّمْنَا وَقَدْ ظَهَرَتْ عَلَيْهِ مَخَايِلُ الْوَرَعِ وَالدِّينِ وَالتَّقَشُّفِ وَالصِّيَانَةِ وَالنَّزَاهَةِ مِنْ أَوَّلِ حَرَكَةٍ بَدَتْ مِنْهُ; حَيْثُ أَعْرَضَ عَنْ رُكُوبِ مَرَاكِبِ الْخِلَافَةِ، وَهِيَ الْخُيُولُ الْحِسَانُ الْجِيَادُ الْمُعَدَّةُ لَهَا وَالِاجْتِزَاءُ بِمَرْكُوبِهِ الَّذِي كَانَ يَرْكَبُهُ، وَسُكْنَى مَنْزِلِهِ رَغْبَةً عَنْ مَنْزِلِ الْخِلَافَةِ. ثُمَّ أَنْشَدَ يَقُولُ: وَلَوْلَا التُّقَى ثُمَّ النُّهَى خَشْيَةَ الرَّدَى لَعَاصَيْتُ فِي حُبِّ الْهَوَى كُلَّ زَاجِرِ قَضَى مَا قَضَى فِيمَا مَضَى ثُمَّ لَا تُرَى لَهُ صَبْوَةٌ أُخْرَى اللَّيَالِي الْغَوَابِرِ ثُمَّ قَالَ: إِنْ شَاءَ اللَّهُ، ثُمَّ خَطَبَ فَقَالَ: يَا أَيُّهَا النَّاسُ، إِنِّي قَدِ ابْتُلِيتُ بِهَذَا الْأَمْرِ مِنْ غَيْرِ رَأْيٍ كَانَ مِنِّي فِيهِ، وَلَا مَشُورَةٍ. وَإِنِّي قَدْ خَلَعْتُ مَا فِي أَعْنَاقِكُمْ مِنْ بَيْعَتِي فَاخْتَارُوا لِأَنْفُسِكُمْ، فَصَاحَ النَّاسُ صَيْحَةً وَاحِدَةً: قَدِ اخْتَرْنَاكَ يَا أَمِيرَ الْمُؤْمِنِينَ وَرَضِينَا بِكَ فَلِي أَمْرَنَا بِالْيُمْنِ وَالْبَرَكَةِ. فَقَالَ: أُوصِيكُمْ بِتَقْوَى اللَّهِ، فَإِنَّ تَقْوَى اللَّهِ خَلَفٌ مِنْ كُلِّ شَيْءٍ وَلَيْسَ مِنْ تَقْوَى اللَّهِ خَلَفٌ، فَاعْمَلُوا لِآخِرَتِكُمْ، فَإِنَّهُ مَنْ عَمِلَ لِآخِرَتِهِ كَفَاهُ اللَّهُ أَمْرَ دُنْيَاهُ، وَأَصْلِحُوا سَرَائِرَكُمْ يُصْلِحُ الْكَرِيمُ عَلَانِيَتَكُمْ، وَأَكْثِرُوا ذِكْرَ الْمَوْتِ وَأَحْسِنُوا الِاسْتِعْدَادَ لَهُ قَبْلَ أَنْ يَنْزِلَ بِكُمْ، وَإِنَّ امْرَأً لَا يَذْكُرُ مِنْ آبَائِهِ فِيمَا بَيْنَهُ وَبَيْنَ آدَمَ أَبًا حَيًّا لَمُعْرَقٌ لَهُ فِي الْمَوْتِ. ثُمَّ نَزَلَ فَدَخَلَ فَأَمَرَ بِالسُّتُورِ فَهُتِكَتْ، وَالثِّيَابِ الَّتِي كَانَتْ تُبْسَطُ لِلْخُلَفَاءِ فَحُمِلَتْ وَأَمَرَ بِبَيْعِهَا وَإِدْخَالِ ثَمَنِهَا فِي بَيْتِ الْمَالِ وَرَدِّ الْمَظَالِمِ. وعَنْ عَبْدِ الْعَزِيزِ بْنِ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ، قَالَ: لَمَّا بَلَغَ الْخَوَارِجَ سِيرَةُ عُمَرَ وَمَا رَدَّ مِنَ الْمَظَالِمِ قَالُوا: مَا يَنْبَغِي لَنَا أَنْ نُقَاتِلَ هَذَا الرَّجُلَ. وَبَلَغَ ذَلِكَ عُمَرَ بْنَ الْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ، فَكَتَبَ إِلَيْهِ: إِنَّكَ قَدْ أَزْرَيْتَ عَلَى مَنْ كَانَ قَبْلَكَ مِنَ الْخُلَفَاءِ، وَعِبْتَ عَلَيْهِمْ وَسِرْتَ بِغَيْرِ سِيرَتِهِمْ بُغْضًا لَهُمْ وَسَبًّا لِمَنْ بَعْدَهُمْ مِنْ أَوْلَادِهِمْ، قَطَعْتَ مَا أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ إِذْ عَمَدْتَ إِلَى أَمْوَالِ قُرَيْشٍ وَمَوَارِيثِهِمْ، فَأَدْخَلْتَهَا فِي بَيْتِ الْمَالِ جَوْرًا وَعُدْوَانًا، وَلَنْ تُتْرَكَ عَلَى هَذَا، فَلَمَّا قَرَأَ كِتَابَهُ كَتَبَ إِلَيْهِ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ. مِنْ عَبْدِ اللَّهِ عُمَرَ أَمِيرِ الْمُؤْمِنِينَ إِلَى عُمَرَ بْنِ الْوَلِيدِ، السَّلَامُ عَلَى الْمُرْسَلِينَ وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ، أَمَّا بَعْدُ، فَإِنَّنِي بَلَغَنِي كِتَابُكَ وَسَأُجِيبُكَ بِنَحْوٍ مِنْهُ: أَمَّا أَوَّلُ شَأْنِكَ ابْنَ الْوَلِيدِ كَمَا زُعِمَ فَأُمُّكَ بُنَانَةُ أَمَةُ السُّكُونِ، كَانَتْ تَطُوفُ فِي سُوقِ حِمْصَ وَتَدْخُلُ فِي حَوَانِيتِهَا، ثُمَّ اللَّهُ أَعْلَمُ بِمَا اشْتَرَاهَا ذُبْيَانُ مِنْ فَيْءِ الْمُسْلِمِينَ، فَأَهْدَاهَا لِأَبِيكَ، فَحَمَلَتْ بِكَ، فَبِئْسَ الْمَحْمُولُ وَبِئْسَ الْمَوْلُودُ. ثُمَّ نَشَأْتَ فَكُنْتَ جَبَّارًا عَنِيدًا، أَتَزْعُمُ أَنِّي مِنَ الظَّالِمِينَ لَمَّا حَرَمْتُكَ وَأَهْلَ بَيْتِكَ فَيْءَ اللَّهِ عَزَّ وَجَلَّ الَّذِي فِيهِ حَقُّ الْقَرَابَةِ وَالْمَسَاكِينِ وَالْأَرَامِلِ، وَإِنَّ أَظْلَمَ مِنِّي وَأَتْرَكَ لِعَهْدِ اللَّهِ مَنِ اسْتَعْمَلَكَ صَبِيًّا سَفِيهًا عَلَى جُنْدِ الْمُسْلِمِينَ تَحْكُمُ فِيهِمْ بِرَأْيِكَ، وَلَمْ تَكُنْ لَهُ فِي ذَلِكَ نِيَّةٌ إِلَّا حُبَّ الْوَالِدِ لِوَلَدِهِ، فَوَيْلٌ لَكَ وَوَيْلٌ لِأَبِيكَ، مَا أَكْثَرَ خُصَمَاءَكُمَا يَوْمَ الْقِيَامَةِ، وَكَيْفَ يَنْجُو أَبُوكَ مِنْ خُصَمَائِهِ. وَإِنَّ أَظْلَمَ مِنِّي وَأَتْرَكَ لِعَهْدِ اللَّهِ مَنِ اسْتَعْمَلَ الْحَجَّاجَ بْنَ يُوسُفَ يَسْفِكُ الدَّمَ الْحَرَامَ، وَيَأْخُذُ الْمَالَ الْحَرَامَ. وَإِنَّ أَظْلَمَ مِنِّي وَأَتْرَكَ لِعَهْدِ اللَّهِ مَنِ اسْتَعْمَلَ قُرَّةَ بْنَ شَرِيكٍ أَعْرَابِيًّا جَافِيًا عَلَى مِصْرَ أَذِنَ لَهُ فِي الْمَعَازِفِ وَاللَّهْوِ وَالشُّرْبِ. وَإِنَّ أَظْلَمَ مِنِّي وَأَتْرَكَ لِعَهْدِ اللَّهِ مَنْ جَعَلَ لِعَالِيَةِ الْبَرْبَرِيَّةِ سَهْمًا فِي خُمْسِ فَيْءِ الْعَرَبِ فَرُوَيْدًا يَا ابْنَ بُنَانَةَ، فَلَوِ الْتَفَّتْ حَلَقَتَا الْبِطَانِ وَرُدَّ الْفَيْءُ إِلَى أَهْلِهِ لَتَفَرَّغْتُ لَكَ وَلِأَهْلِ بَيْتِكَ فَوَضَعْتُهُمْ عَلَى الْمَحَجَّةِ الْبَيْضَاءِ، فَطَالَمَا تَرَكْتُمُ الْحَقَّ وَأَخَذْتُمْ فِي بُنَيَّاتِ الطَّرِيقِ، وَمِنْ وَرَاءِ هَذَا مَا أَرْجُو أَنْ أَكُونَ رَأَيْتُهُ بَيْعَ رَقَبَتِكَ وَقَسْمَ ثَمَنِكَ بَيْنَ الْيَتَامَى وَالْمَسَاكِينِ وَالْأَرَامِلِ فَإِنَّ لِكُلٍّ فِيكَ حَقًّا، وَالسَّلَامُ عَلَيْنَا وَلَا يَنَالُ سَلَامُ اللَّهِ الظَّالِمِينَ. بَلَدٍ. وَبَلَغَ عَبْدَ الْعَزِيزِ بْنِ الْوَلِيدِ، وَكَانَ غَائِبًا، عَنْ مَوْتِ سُلَيْمَانَ، وَلَمْ يَعْلَمْ بِبَيْعَةِ عُمَرَ، فَعَقَدَ لِوَاءً وَدَعَا إِلَى نَفْسِهِ، فَبَلَغَهُ بَيْعَةُ عُمَرَ بِعَهْدِ سُلَيْمَانَ، وَأَقْبَلَ حَتَّى دَخَلَ عَلَيْهِ، فَقَالَ لَهُ عُمَرُ: بَلَغَنِي أَنَّكَ بَايَعْتَ مَنْ قِبَلَكَ وَأَرَدْتَ دُخُولَ دِمَشْقَ ! فَقَالَ: قَدْ كَانَ ذَاكَ، وَذَلِكَ أَنَّهُ بَلَغَنِي أَنَّ سُلَيْمَانَ لَمْ يَكُنْ عَهِدَ لِأَحَدٍ، فَخِفْتُ عَلَى الْأَمْوَالِ أَنْ تُنْهَبَ. فَقَالَ عُمَرُ: لَوْ بَايَعْتَ وَقُمْتَ بِالْأَمْرِ لَمْ أُنَازِعْكَ فِيهِ وَلَقَعَدْتُ فِي بَيْتِي. فَقَالَ عَبْدُ الْعَزِيزِ: مَا أُحِبُّ أَنَّهُ وَلِيَ هَذَا الْأَمْرَ غَيْرُكَ، وَبَايَعَهُ، وَكَانَ يُرْجَى لِسُلَيْمَانَ بِتَوْلِيَتِهِ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ وَتَرْكِ وَلَدِهِ. فَلَمَّا اسْتَقَرَّتِ الْبَيْعَةُ لِعُمَرَ بْنِ عَبْدِ الْعَزِيزِ قَالَ لِامْرَأَتِهِ فَاطِمَةَ بِنْتِ عَبْدِ الْمَلِكِ: إِنْ أَرَدْتِ صُحْبَتِي فَرُدِّي مَا مَعَكِ مِنْ مَالٍ وَحُلِيٍّ وَجَوْهَرٍ إِلَى بَيْتِ مَالِ الْمُسْلِمِينَ، فَإِنَّهُ لَهُمْ، فَإِنِّي لَا أَجْتَمِعُ أَنَا وَأَنْتِ وَهُوَ فِي بَيْتٍ وَاحِدٍ. فَرَدَّتْهُ جَمِيعَهُ. فَلَمَّا تُوُفِّيَ عُمَرُ وَوَلِيَ أَخُوهَا يَزِيدُ رَدَّهُ عَلَيْهَا، وَقَالَ: أَنَا أَعْلَمُ أَنَّ عُمَرَ ظَلَمَكِ. قَالَتْ: كَلَّا وَاللَّهِ. وَامْتَنَعَتْ مِنْ أَخْذِهِ، وَقَالَتْ: مَا كُنْتُ أُطِيعُهُ حَيًّا وَأَعْصِيهِ مَيِّتًا. فَأَخَذَهُ يَزِيدُ وَفَرَّقَهُ عَلَى أَهْلِهِ. وَكَانَ مِمَّا بَادَرَ إِلَيْهِ عُمَرُ عقب توليه الخلافة أَنْ بَعَثَ إِلَى مَسْلَمَةَ بْنِ عَبْدِ الْمَلِكِ وَمَنْ مَعَهُ مِنَ الْمُسْلِمِينَ وَهُمْ بِأَرْضِ الرُّومِ مُحَاصِرُو الْقُسْطَنْطِينِيَّةِ وَقَدِ اشْتَدَّ عَلَيْهِمُ الْحَالُ وَضَاقَ عَلَيْهِمُ الْمَجَالُ; لِأَنَّهُمْ عَسْكَرٌ كَثِيرٌ فَكَتَبَ إِلَيْهِمْ يَأْمُرُهُمْ بِالرُّجُوعِ إِلَى الشَّامِ إِلَى مَنَازِلِهِمْ، وَبَعَثَ إِلَيْهِمْ بِطَعَامٍ كَثِيرٍ وَخُيُولٍ كَثِيرَةٍ عِتَاقٍ يُقَالُ: خَمْسُمِائَةِ فَرَسٍ. فَفَرِحَ النَّاسُ بِذَلِكَ.
✧ The Caliphate of ʿUmar b. ʿAbd al-ʿAzīz ؓ It has already been mentioned that allegiance was sworn to him as caliph on Friday, when ten days had passed—and it is said: when ten days remained—of Ṣafar of this year, that is, the year ninety-nine, on the day that Sulaymān b. ʿAbd al-Malik died, by virtue of a covenant from him to ʿUmar, without ʿUmar’s knowledge, as we have already stated. The signs of scrupulousness, religion, asceticism, continence, and uprightness appeared in him from the first action he performed, when he turned away from riding the mounts of the caliphate—namely, the fine, swift horses prepared for it—and contented himself with his own mount that he used to ride, and with dwelling in his own house, out of aversion to the caliphal residence. Then he recited, saying: Were it not for piety and then reason, in fear of ruin, I would have disobeyed every restrainer in the love of passion. He decreed what He decreed in what has passed; then no further youthful inclination will be seen in him during the remaining nights. Then he said: If God wills. Then he delivered a sermon and said: O people, I have been afflicted with this matter without any opinion of mine in it and without consultation. I hereby renounce what is upon your necks of allegiance to me, so choose for yourselves. The people cried out with one voice: We have chosen you, O Commander of the Faithful, and are pleased with you; may our affair be one of good fortune and blessing. He said: I enjoin you to fear God, for fear of God is a substitute for everything, and nothing substitutes for fear of God. Work for your Hereafter, for whoever works for his Hereafter, God suffices him in the affair of his worldly life. Set right your inner selves, and the Generous One will set right your outward selves. Remember death often and prepare well for it before it descends upon you. Indeed, a man who cannot recall among his forefathers, between himself and Adam, a single living father is surely deeply rooted in death. Then he descended and entered. He ordered the curtains, and they were torn down, and the garments that had been spread for the caliphs were carried away. He ordered them to be sold and their price deposited in the treasury, and the return of wrongly seized properties. From ʿAbd al-ʿAzīz b. ʿUmar b. ʿAbd al-ʿAzīz, who said: When the Khawārij learned of ʿUmar’s conduct and what he had restored of the wrongly seized properties, they said: It is not fitting for us to fight this man. That reached ʿUmar b. al-Walīd b. ʿAbd al-Malik, so he wrote to him: You have disparaged the caliphs before you, criticized them, and adopted a course other than theirs, out of hatred for them and insult to their descendants after them. You have severed what God commanded to be joined, when you deliberately took the wealth of Quraysh and their inheritances and deposited them in the treasury, wrongly and aggressively, and you will not be left in this state. When he read his letter, ʿUmar wrote to him: In the name of God, the Compassionate, the Merciful. From ʿAbd Allāh ʿUmar, Commander of the Faithful, to ʿUmar b. al-Walīd. Peace be upon the messengers, and praise be to God, Lord of the worlds. Now then: Your letter has reached me, and I shall answer you in like manner. As for your first affair, O Ibn al-Walīd, as it is claimed: your mother Bunānah was a slave woman of al-Sakūn. She used to go about the market of Ḥimṣ and enter its shops. Then God knows best how Dhubyān purchased her from the fayʾ of the Muslims and gifted her to your father, and she conceived you. How evil the one carried, and how evil the one born. Then you grew up and became a tyrannical obstinate man. You claim that I am among the wrongdoers because I deprived you and your household of the fayʾ of God, mighty and glorious, in which lies the right of kinsfolk, the needy, and widows. Yet more wrongful than I, and more neglectful of God’s covenant, is he who appointed you—a foolish boy—over the army of the Muslims, so that you judge among them by your own opinion, and he had no intention in that except the love of a father for his son. Woe to you, and woe to your father! How numerous will be your adversaries on the Day of Resurrection, and how will your father escape his adversaries? And more wrongful than I, and more neglectful of God’s covenant, is he who appointed al-Ḥajjāj b. Yūsuf, who shed forbidden blood and took forbidden wealth. And more wrongful than I, and more neglectful of God’s covenant, is he who appointed Qurrah b. Sharīk, a coarse Bedouin, over Egypt, permitting him musical instruments, diversion, and drinking. And more wrongful than I, and more neglectful of God’s covenant, is he who assigned to ʿĀliyah the Berber woman a share in the fifth of the fayʾ of the Arabs. So slow down, O son of Bunānah! If the two rings of the girth were ever joined together and the fayʾ were returned to its people, I would devote myself to you and your household and place you on the clear highway. For how long have you abandoned the truth and taken to the byways? And beyond this is what I hope I have seen: the selling of your neck and the division of your price among the orphans, the needy, and the widows, for each of them has a right in you. Peace be upon us; the peace of God does not reach the wrongdoers. A town. News reached ʿAbd al-ʿAzīz b. al-Walīd—who was absent—of the death of Sulaymān, and he did not know of the allegiance to ʿUmar. So he tied a banner and summoned to himself. Then the allegiance to ʿUmar by Sulaymān’s covenant reached him, and he came forward until he entered upon him. ʿUmar said to him: I have heard that you received allegiance from those with you and intended to enter Damascus! He said: That was so, because I heard that Sulaymān had not covenanted to anyone, and I feared for the wealth lest it be plundered. ʿUmar said: If you had received allegiance and undertaken the affair, I would not have disputed it with you and would have sat in my house. ʿAbd al-ʿAzīz said: I would not love that anyone other than you should assume this affair, and he swore allegiance to him. It was hoped for Sulaymān because of his appointment of ʿUmar b. ʿAbd al-ʿAzīz and his passing over his own son. When the allegiance to ʿUmar b. ʿAbd al-ʿAzīz became settled, he said to his wife Fāṭimah bt. ʿAbd al-Malik: If you desire my companionship, return what you have of wealth, jewelry, and gems to the treasury of the Muslims, for it belongs to them; I will not be joined with you and it in a single house. So she returned all of it. When ʿUmar died and her brother Yazīd assumed authority, he returned it to her and said: I know that ʿUmar wronged you. She said: No, by God. And she refused to take it, saying: I would not obey him while alive and disobey him when dead. So Yazīd took it and distributed it among his family. Among the things ʿUmar hastened to do after assuming the caliphate was to send to Maslamah b. ʿAbd al-Malik and those Muslims with him—they were in the land of the Byzantines besieging Constantinople, and their situation had become severe and their scope had narrowed, because they were a large army. He wrote to them ordering them to return to Syria to their homes, and sent them abundant food and many excellent horses, said to be five hundred horses. The people rejoiced at that.
Tarikh (al-Tabari) 2428No grade recorded
تَرْكِ سَبِّ أَمِيرِ الْمُؤْمِنِينَ عَلِيٍّ، عَلَيْهِ السَّلَامُ كَانَ بَنُو أُمَيَّةَ يَسُبُّونَ أَمِيرَ الْمُؤْمِنِينَ عَلِيَّ بْنَ أَبِي طَالِبٍ، عَلَيْهِ السَّلَامُ، إِلَى أَنْ وَلِيَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ الْخِلَافَةَ، فَتَرَكَ ذَلِكَ وَكَتَبَ إِلَى الْعُمَّالِ فِي الْآفَاقِ بِتَرْكِهِ. وَكَانَ سَبَبُ مَحَبَّتِهِ عَلِيًّا أَنَّهُ قَالَ: كُنْتُ بِالْمَدِينَةِ أَتَعَلَّمُ الْعِلْمَ وَكُنْتُ أَلْزَمُ عُبَيْدَ اللَّهِ بْنَ عَبْدِ اللَّهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ، فَبَلَغَهُ عَنِّي شَيْءٌ مِنْ ذَلِكَ، فَأَتَيْتُهُ يَوْمًا وَهُوَ يُصَلِّي، فَأَطَالَ الصَّلَاةَ، فَقَعَدْتُ أَنْتَظِرُ فَرَاغَهُ، فَلَمَّا فَرَغَ مِنْ صَلَاتِهِ، الْتَفَتَ إِلَيَّ فَقَالَ لِي: مَتَى عَلِمْتَ أَنَّ اللَّهَ غَضِبَ عَلَى أَهْلِ بَدْرٍ وَبَيْعَةِ الرِّضْوَانِ بَعْدَ أَنْ رَضِيَ عَنْهُمْ ؟ قُلْتُ: لَمْ أَسْمَعْ ذَلِكَ. قَالَ: فَمَا الَّذِي بَلَغَنِي عَنْكَ فِي عَلِيٍّ ؟ فَقُلْتُ: مَعْذِرَةً إِلَى اللَّهِ وَإِلَيْكَ ! وَتَرَكْتُ مَا كُنْتُ عَلَيْهِ، وَكَانَ أَبِي إِذَا خَطَبَ فَنَالَ مِنْ عَلِيٍّ، ؓ، تَلَجْلَجَ، فَقُلْتُ: يَا أَبَهْ، إِنَّكَ تَمْضِي فِي خُطْبَتِكَ فَإِذَا أَتَيْتَ عَلَى ذِكْرِ عَلِيٍّ عَرَفْتُ مِنْكَ تَقْصِيرًا ؟ قَالَ: أَوَفَطِنْتَ لِذَلِكَ ؟ قُلْتُ: نَعَمْ. فَقَالَ: يَا بُنَيَّ إِنَّ الَّذِينَ حَوْلَنَا لَوْ يَعْلَمُونَ مِنْ عَلِيٍّ مَا نَعْلَمُ تَفَرَّقُوا عَنَّا إِلَى أَوْلَادِهِ. فَلَمَّا وَلِيَ الْخِلَافَةَ لَمْ يَكُنْ عِنْدَهُ مِنَ الرَّغْبَةِ فِي الدُّنْيَا مَا يَرْتَكِبُ هَذَا الْأَمْرَ الْعَظِيمَ لِأَجْلِهَا، فَتَرَكَ ذَلِكَ، وَكَتَبَ بِتَرْكِهِ، وَقَرَأَ عِوَضَهُ: إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَى الْآيَةَ، فَحَلَّ هَذَا الْفِعْلُ عِنْدَ النَّاسِ مَحَلًّا حَسَنًا، وَأَكْثَرُوا مَدْحَهُ بِسَبَبِهِ، فَمِنْ ذَلِكَ قَوْلُ كُثَيِّرِ عَزَّةَ: وَلِيتَ وَلَمْ تَشْتُمْ عَلِيًّا وَلَمْ تُخِفْ بَرِيًّا وَلَمْ تَتْبَعْ مَقَالَةَ مُجْرِمِ تَكَلَّمْتَ بِالْحَقِّ الْمُبِينِ وَإِنَّمَا تُبَيَّنُ آيَاتُ الْهُدَى بِالتَّكَلُّمِ وَصَدَّقْتَ مَعْرُوفَ الَّذِي قُلْتَ بِالَّذِي فَعَلْتَ فَأَضْحَى رَاضِيًا كُلُّ مُسْلِمِ أَلَا إِنَّمَا يَكْفِي الْفَتَى بَعْدَ زَيْغِهِ مِنَ الْأَوَدِ الْبَادِي ثِقَافُ الْمُقَوِّمِ فَقَالَ عُمَرُ حِينَ أَنْشَدَهُ هَذَا الشِّعْرَ: أَفْلَحْنَا إِذًا.
✧ The Abandonment of Reviling the Commander of the Faithful ʿAlī, upon him be peace The Umayyads used to revile the Commander of the Faithful ʿAlī b. Abī Ṭālib, upon him be peace, until ʿUmar b. ʿAbd al-ʿAzīz assumed the caliphate, whereupon he abandoned that and wrote to the governors in the regions to abandon it. The reason for his love of ʿAlī was that he said: I was in Madinah learning knowledge, and I used to keep the company of ʿUbayd Allāh b. ʿAbd Allāh b. ʿUtbah b. Masʿūd. He was told something about me regarding that [reviling]. One day I came to him while he was praying, and he prolonged the prayer. I sat waiting for him to finish. When he finished his prayer, he turned to me and said: When did you learn that God became angry with the people of Badr and the Pledge of Satisfaction after He was pleased with them? I said: I have not heard that. He said: Then what is this that has reached me about you concerning ʿAlī? I said: An excuse to God and to you! And I abandoned what I was upon. My father, when he delivered a sermon and abused ʿAlī, ؓ, would stammer. I said: Father, you proceed in your sermon, but when you come to mentioning ʿAlī, I perceive deficiency in you? He said: Have you noticed that? I said: Yes. He said: My son, those around us, if they knew of ʿAlī what we know, they would leave us for his descendants. When he assumed the caliphate, he did not have enough desire for this world to commit this grave matter for its sake, so he abandoned it and wrote to abandon it. In its place he recited: "Indeed, God commands justice and good conduct and giving to relatives..." [Q 16:90]. This action settled in a good place among the people, and they greatly praised him because of it. Among that is the saying of Kuthayyir ʿAzzah: You assumed authority and did not revile ʿAlī, nor frighten an innocent, nor follow the speech of a criminal. You spoke the clear truth, and only by speaking are the signs of guidance made clear. You confirmed the goodness of what you said by what you did, so every Muslim became pleased. Indeed, it suffices a youth after his deviation from apparent crookedness to be straightened by the discipline of a corrector. When this poetry was recited to ʿUmar, he said: We have prospered, then.
Tarikh (al-Tabari) 2429No grade recorded
وَفِي سنة تسع وتسعين أَغَارَتِ التُّرْكُ عَلَى أَذْرَبِيجَانَ فَقَتَلُوا خَلْقًا كَثِيرًا مِنَ الْمُسْلِمِينَ، فَوَجَّهَ إِلَيْهِمْ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ حَاتِمَ بْنَ النُّعْمَانِ الْبَاهِلِيَّ، فَقَتَلَ أُولَئِكَ الْأَتْرَاكَ، وَلَمْ يُفْلِتْ مِنْهُمْ إِلَّا الْيَسِيرُ، وَبَعَثَ مِنْهُمْ أُسَارَى إِلَى عُمَرَ وَهُوَ بِخُنَاصِرَةَ. وَقَدْ كَانَ الْمُؤَذِّنُونَ يُذَكِّرُونَهُ بَعْدَ أَذَانِهِمْ بِاقْتِرَابِ الْوَقْتِ وَضِيقِهِ لِئَلَّا يُؤَخِّرَهَا كَمَا كَانَ يُؤَخِّرُهَا مَنْ كَانَ قَبْلَهُ لِكَثْرَةِ الْأَشْغَالِ، وَكَانَ ذَلِكَ عَنْ أَمْرِهِ لَهُمْ بِذَلِكَ. فَاللَّهُ أَعْلَمُ. فَرَوَى ابْنُ عَسَاكِرَ فِي تَرْجَمَةِ حَرِيزِ بْنِ عُثْمَانَ الرَّحْبِيِّ الْحِمْصِيِّ قَالَ: رَأَيْتُ مُؤَذِّنِي عُمَرَ بْنِ عَبْدِ الْعَزِيزِ يُسَلِّمُونَ عَلَيْهِ فِي الصَّلَاةِ: السَّلَامُ عَلَيْكَ أَمِيرَ الْمُؤْمِنِينَ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ، حَيَّ عَلَى الصَّلَاةِ حَيَّ عَلَى الْفَلَاحِ، الصَّلَاةُ قَدْ قَارَبَتْ.
✧ In the year ninety-nine the Turks raided Adharbayjān and killed a great number of Muslims. ʿUmar b. ʿAbd al-ʿAzīz dispatched against them Ḥātim b. al-Nuʿmān al-Bāhilī, who killed those Turks, and none of them escaped except a few. He sent captives from among them to ʿUmar while he was in Khunāṣirah. The muezzins used to remind him after their call to prayer of the imminence and shortness of the time, so that he would not delay it as those before him used to delay it because of the abundance of engagements. That was by his command to them to do so, but God knows best. Ibn ʿAsākir related in the biography of Ḥarīz b. ʿUthmān al-Raḥbī al-Ḥimṣī: I saw the muezzins of ʿUmar b. ʿAbd al-ʿAzīz greeting him during the prayer: “Peace be upon you, O Commander of the Faithful, and the mercy of God and His blessings. Come to prayer, come to success. The prayer time has drawn near.”
Tarikh (al-Tabari) 2430No grade recorded
وَفِي سنة تسع وتسعين عَزَلَ عُمَرُ يَزِيدَ بْنَ الْمُهَلَّبِ عَنْ إِمْرَةِ الْعِرَاقِ، وَبَعَثَ عَدِيَّ بْنَ أَرْطَاةَ الْفَزَارِيَّ عَلَى إِمْرَةِ الْبَصْرَةِ، فَاسْتَقْضَى عَلَيْهَا الْحَسَنَ الْبَصْرِيَّ، فَاسْتَعْفَاهُ فَأَعْفَاهُ، وَاسْتَقْضَى مَكَانَهُ إِيَاسَ بْنَ مُعَاوِيَةَ الذَّكِيَّ الْمَشْهُورَ، وَبَعَثَ عَلَى إِمْرَةِ الْكُوفَةِ وَأَرْضِهَا عَبْدَ الْحَمِيدِ بْنَ عَبْدِ الرَّحْمَنِ بْنِ زَيْدِ بْنِ الْخَطَّابِ، وَضَمَّ إِلَيْهِ أَبَا الزِّنَادِ كَاتِبًا بَيْنَ يَدَيْهِ، وَاسْتَقْضَى عَلَيْهَا عَامِرًا الشَّعْبِيَّ. قَالَ الْوَاقِدِيُّ: فَلَمْ يَزَلْ قَاضِيًا عَلَيْهَا مُدَّةَ خِلَافَةِ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ وَجَعَلَ عَلَى إِمْرَةِ خُرَاسَانَ الْجَرَّاحَ بْنَ عَبْدِ اللَّهِ الْحَكَمِيَّ، وَكَانَ نَائِبَ مَكَّةَ عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللَّهِ بْنِ خَالِدِ بْنِ أُسَيْدٍ، وَعَلَى إِمْرَةِ الْمَدِينَةِ أَبُو بَكْرِ بْنُ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَزْمٍ، وَهُوَ الَّذِي حَجَّ بِالنَّاسِ فِي هَذِهِ السَّنَةِ. وَعَزَلَ عَنْ إِمْرَةِ مِصْرَ عَبْدَ الْمَلِكِ بْنَ رِفَاعَةَ وَوَلَّى عَلَيْهَا أَيُّوبَ بْنَ شُرَحْبِيلَ وَجَعَلَ الْفُتْيَا إِلَى جَعْفَرِ بْنِ رَبِيعَةَ، وَيَزِيدَ بْنِ أَبِي حَبِيبٍ وَعُبَيْدِ اللَّهِ بْنِ أَبِي جَعْفَرٍ، فَهَؤُلَاءِ الَّذِينَ كَانُوا يُفْتُونَ النَّاسَ، وَاسْتَعْمَلَ عَلَى إِفْرِيقِيَّةَ وَبِلَادِ الْمَغْرِبِ إِسْمَاعِيلَ بْنَ عَبْدِ اللَّهِ الْمَخْزُومِيَّ، وَكَانَ حَسَنَ السِّيرَةِ وَأَسْلَمَ فِي وِلَايَتِهِ عَلَى بِلَادِ الْمَغْرِبِ خَلْقٌ كَثِيرٌ مِنَ الْبَرْبَرِ. وَاللَّهُ سُبْحَانَهُ وَتَعَالَى أَعْلَمُ.
✧ In the year ninety-nine, ʿUmar dismissed Yazīd b. al-Muhallab from the governorship of Iraq, and sent ʿAdī b. Arṭāh al-Fazārī over the governorship of al-Baṣrah. He appointed al-Ḥasan al-Baṣrī as judge over it, but he asked to be excused, so he excused him, and appointed in his place Iyās b. Muʿāwiyah, the renowned intelligent one. He sent ʿAbd al-Ḥamīd b. ʿAbd al-Raḥmān b. Zayd b. al-Khaṭṭāb over the governorship of al-Kūfah and its land, and attached to him Abū al-Zinād as a scribe before him, and appointed ʿĀmir al-Shaʿbī as judge over it. Al-Wāqidī said: He remained judge over it for the duration of the caliphate of ʿUmar b. ʿAbd al-ʿAzīz. He placed al-Jarrāḥ b. ʿAbd Allāh al-Ḥakamī over the governorship of Khurāsān. The deputy of Makkah was ʿAbd al-ʿAzīz b. ʿAbd Allāh b. Khālid b. Usayd, and over the governorship of al-Madīnah was Abū Bakr b. Muḥammad b. ʿAmr b. Ḥazm, and he is the one who led the people in the pilgrimage in this year. He dismissed ʿAbd al-Malik b. Rifāʿah from the governorship of Miṣr and appointed over it Ayyūb b. Shuraḥbīl, and assigned the giving of legal opinions to Jaʿfar b. Rabīʿah, Yazīd b. Abī Ḥabīb, and ʿUbayd Allāh b. Abī Jaʿfar. These are the ones who used to give legal opinions to the people. He appointed Ismāʿīl b. ʿAbd Allāh al-Makhzūmī over Ifrīqiyah and the lands of the Maghrib, and he was of good conduct, and during his governorship over the lands of the Maghrib many of the Berbers embraced Islam. And Allah, glorified and exalted, knows best.
Tarikh (al-Tabari) 2431No grade recorded
وَمِمَّنْ تُوُفِّيَ فِيهَا مِنَ الْأَعْيَانِ عَبْدُ اللَّهِ بْنُ مُحَيْرِيزِ بْنِ جُنَادَةَ بْنِ وَهْبٍ الْقُرَشِيُّ عَبْدُ اللَّهِ بْنُ مُحَيْرِيزِ بْنِ جُنَادَةَ بْنِ وَهْبٍ الْقُرَشِيُّ الْجُمَحِيُّ الْمَكِّيُّ، نَزِيلُ بَيْتِ الْمَقْدِسِ تَابِعِيٌّ جَلِيلٌ، رَوَى عَنْ زَوْجِ أُمِّهِ أَبِي مَحْذُورَةَ الْمُؤَذِّنِ، وَعُبَادَةَ بْنِ الصَّامِتِ وَأَبِي سَعِيدٍ وَمُعَاوِيَةَ وَغَيْرِهِمْ. وَعَنْهُ خَالِدُ بْنُ مَعْدَانَ وَمَكْحُولٌ وَحَسَّانُ بْنُ عَطِيَّةَ وَالزُّهْرِيُّ وَآخَرُونَ. وَقَدْ وَثَّقَهُ غَيْرُ وَاحِدٍ وَأَثْنَى عَلَيْهِ جَمَاعَةٌ مِنَ الْأَئِمَّةِ حَتَّى قَالَ رَجَاءُ بْنُ حَيْوَةَ: إِنْ يَفْخَرَ عَلَيْنَا أَهْلُ الْمَدِينَةِ بِعَابِدِهِمْ ابْنِ عُمَرَ، فَإِنَّا نَفْخَرُ عَلَيْهِمْ بِعَابِدِنَا عَبْدِ اللَّهِ بْنِ مُحَيْرِيزٍ. وَقَالَ بَعْضُ وَلَدِهِ: كَانَ يَخْتِمُ الْقُرْآنَ كُلَّ جُمُعَةٍ، وَكَانَ يُفْرَشُ لَهُ الْفِرَاشُ فَلَا يَنَامُ عَلَيْهِ. قَالُوا: وَكَانَ صَمُوتًا مُعْتَزِلًا لِلْفِتَنِ. وَكَانَ لَا يَتْرُكُ الْأَمْرَ بِالْمَعْرُوفِ وَالنَّهْيَ عَنِ الْمُنْكَرِ، وَلَا يَذْكُرُ شَيْئًا مِنْ خِصَالِهِ الْمَحْمُودَةِ. وَرَأَى عَلَى بَعْضِ الْأُمَرَاءِ حُلَّةً مِنْ حَرِيرٍ، فَأَنْكَرَ عَلَيْهِ فَقَالَ: إِنَّمَا أَلْبَسُهَا مِنْ أَجْلِ هَؤُلَاءِ وَأَشَارَ إِلَى عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ أَمِيرِ الْمُؤْمِنِينَ فَقَالَ لَهُ ابْنُ مُحَيْرِيزٍ: لَا تَعْدِلْ بِخَوْفِكَ مِنَ اللَّهِ خَوْفَ أَحَدٍ مِنَ النَّاسِ. وَقَالَ الْأَوْزَاعِيُّ: مَنْ كَانَ مُقْتَدِيًا فَلْيَقْتَدِ بِمِثْلِهِ، فَإِنَّ اللَّهَ لَا يُضِلُّ أُمَّةً فِيهَا مِثْلُهُ. وَقَالَ بَعْضُهُمْ: تُوُفِّيَ أَيَّامَ الْوَلِيدِ. وَقَالَ خَلِيفَةُ بْنُ خَيَّاطٍ: تُوُفِّيَ أَيَّامَ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ وَذَكَرَ الذَّهَبِيُّ فِي " الْأَعْلَامِ " أَنَّهُ تُوُفِّيَ فِي هَذَا الْعَامِ. وَاللَّهُ سُبْحَانَهُ أَعْلَمُ. مَحْمُودُ بْنُ لَبِيدِ بْنِ عُقْبَةَ مَحْمُودُ بْنُ لَبِيدِ بْنِ عُقْبَةَ أَبُو نُعَيْمٍ الْأَنْصَارِيُّ الْأَشْهَلِيُّ الْمَدَنِيُّ، وُلِدَ فِي حَيَاةِ النَّبِيِّ ﷺ وَرَوَى عَنْهُ أَحَادِيثَ، لَكِنْ حُكْمُهَا الْإِرْسَالُ. وَقَالَ الْبُخَارِيُّ: لَهُ صُحْبَةٌ. وَقَالَ ابْنُ عَبْدِ الْبَرِّ: هُوَ أَسَنُّ مِنْ مَحْمُودِ بْنِ الرَّبِيعِ قِيلَ: إِنَّهُ تُوُفِّيَ سَنَةَ سِتٍّ وَقِيلَ: سَبْعٍ وَتِسْعِينَ. وَذَكَرَ الذَّهَبِيُّ فِي " الْأَعْلَامِ " أَنَّهُ تُوُفِّيَ فِي هَذَا الْعَامِ، أَعْنِي سَنَةَ تِسْعٍ وَتِسْعِينَ. وَاللَّهُ أَعْلَمُ بِالْيَقِينِ. نَافِعُ بْنُ جُبَيْرِ بْنِ مُطْعِمٍ نَافِعُ بْنُ جُبَيْرِ بْنِ مُطْعِمٍ ابْنُ عَدِيِّ بْنِ نَوْفَلٍ، الْقُرَشِيُّ النَّوْفَلِيُّ الْمَدَنِيُّ، رَوَى عَنْ أَبِيهِ، وَعُثْمَانَ، وَعَلِيٍّ، وَالْعَبَّاسِ، وَأَبِي هُرَيْرَةَ، وَعَائِشَةَ وَغَيْرِهِمْ، وَرَوَى عَنْهُ جَمَاعَةٌ مِنَ التَّابِعِينَ وَغَيْرِهِمْ، وَكَانَ ثِقَةً عَابِدًا يَحُجُّ مَاشِيًا، وَمَرْكُوبُهُ يُقَادُ مَعَهُ، قَالَ غَيْرُ وَاحِدٍ: تُوُفِّيَ سَنَةَ تِسْعٍ وَتِسْعِينَ بِالْمَدِينَةِ. وَاللَّهُ أَعْلَمُ. كُرَيْبُ بْنُ مُسْلِمٍ مَوْلَى ابْنِ عَبَّاسٍ كُرَيْبُ بْنُ مُسْلِمٍ مَوْلَى ابْنِ عَبَّاسٍ، رَوَى عَنْ جَمَاعَةٍ مِنَ الصَّحَابَةِ وَغَيْرِهِمْ، وَكَانَ عِنْدَهُ حِمْلُ كُتُبٍ، وَكَانَ مِنَ الثِّقَاتِ الْمَشْهُورِينَ بِالْخَيْرِ وَالدِّيَانَةِ. مُحَمَّدُ بْنُ جُبَيْرِ بْنِ مُطْعِمٍ مُحَمَّدُ بْنُ جُبَيْرِ بْنِ مُطْعِمٍ كَانَ مِنْ عُلَمَاءِ قُرَيْشٍ وَأَشْرَافِهَا، وَلَهُ رِوَايَاتٌ كَثِيرةٌ، تُوَفِّيَ فِي الْمَدِينَةِ وَدُفِنَ فِي الْبَقِيعِ. مَحْمُودُ بْنُ الرَّبِيعِ الْأَنْصَارِيُّ مَحْمُودُ بْنُ الرَّبِيعِ الْأَنْصَارِيُّ، أَبُو مُحَمَّدٍ لَهُ رِوَايَاتٌ كَثِيرَةٌ، وَكَانَ يَعْقِلُ مَجَّةً مَجَّهَا النَّبِيُّ ﷺ فِي وَجْهِهِ، وَعُمْرُهُ أَرْبَعُ سِنِينَ، تُوُفِّيَ وَعُمْرُهُ ثَلَاثٌ وَتِسْعُونَ سَنَةً بِالْمَدِينَةِ. مُسْلِمُ بْنُ يَسَارٍ مُسْلِمُ بْنُ يَسَارٍ أَبُو عَبْدِ اللَّهِ الْبَصْرِيُّ، الْفَقِيهُ الزَّاهِدُ، لَهُ رِوَايَاتٌ، كَانَ لَا يُفَضَّلُ عَلَيْهِ أَحَدٌ فِي زَمَانِهِ، وَكَانَ عَابِدًا وَرِعًا زَاهِدًا كَثِيرَ الْخُشُوعِ وَقِيلَ: إِنَّهُ وَقَعَ فِي دَارِهِ حَرِيقٌ فَأَطْفَئُوهُ، وَهُوَ فِي الصَّلَاةِ لَمْ يَشْعُرْ بِهِ، وَلَهُ مَنَاقِبُ كَثِيرَةٌ، رَحِمَهُ اللَّهُ. قُلْتُ: وَانْهَدَمَتْ مَرَّةً نَاحِيَةٌ مِنَ الْمَسْجِدِ فَفَزِعَ أَهْلُ السُّوقِ لِهَدَّتِهَا، وَإِنَّهُ لَفِي الْمَسْجِدِ فِي صَلَاتِهِ فَمَا الْتَفَتَ. وَقَالَ ابْنُهُ: رَأَيْتُهُ سَاجِدًا، وَهُوَ يَقُولُ: مَتَى أَلْقَاكَ وَأَنْتَ عَنِّي رَاضٍ؟ ثُمَّ يَذْهَبُ فِي الدُّعَاءِ ثُمَّ يَقُولُ: مَتَى أَلْقَاكَ وَأَنْتَ عَنِّي رَاضٍ؟ وَكَانَ إِذَا كَانَ فِي غَيْرِ صَلَاةٍ كَأَنَّهُ فِي الصَّلَاةِ، وَقَدْ تَقَدَّمَتْ تَرْجَمَتُهُ. حَنَشُ بْنُ عَبْدِ اللَّهِ بْنِ عَمْرٍو الصَّنْعَانِيُّ كَانَ وَالِيَ إِفْرِيقِيَّةَ وَبِلَادِ الْمَغْرِبِ وَبِإِفْرِيقِيَّةَ تُوَفِّيَ غَازِيًا، وَلَهُ رِوَايَاتٌ كَثِيرَةٌ عَنْ جَمَاعَةٍ مِنَ الصَّحَابَةِ. خَارِجَةُ بْنُ زَيْدِ بْنُ الضَّحَّاكِ خَارِجَةُ بْنُ زَيْدِ بْنُ الضَّحَّاكِ، الْأَنْصَارِيُّ الْمَدَنِيُّ الْفَقِيهُ، كَانَ يُفْتِي بِالْمَدِينَةِ، وَكَانَ مِنْ فُقَهَائِهَا الْمَعْدُودِينَ، كَانَ عَالِمًا بِالْفَرَائِضِ وَتَقْسِيمِ الْمَوَارِيثِ، وَهُوَ أَحَدُ الْفُقَهَاءِ السَّبْعَةِ الَّذِينَ مَدَارُ الْفَتْوَى عَلَى قَوْلِهِمْ. وَأَبُو ظَبْيَانَ بْنُ حُصَيْنِ بْنِ جُنْدُبٍ الْجَنْبِيُّ وَالِدُ قَابُوسٍ، ( ظَبْيَانَ بِالظَّاءِ الْمُعْجَمَةِ ). أَبُو هَاشِمٍ عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ وَفِيهَا تُوُفِّيَ أَبُو هَاشِمٍ عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ مِنْ سُمٍّ سُقِيَهُ عِنْدَ عَوْدِهِ مِنَ الشَّامِ، وَضَعَ عَلَيْهِ سُلَيْمَانُ بْنُ عَبْدِ الْمَلِكِ مَنْ سَقَاهُ، فَلَمَّا أَحَسَّ بِذَلِكَ عَادَ إِلَى مُحَمَّدِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ وَهُوَ بِالْحُمَيْمَةِ، فَعَرَّفَهُ حَالَهُ، وَأَعْلَمَهُ أَنَّ الْخِلَافَةَ صَائِرَةٌ إِلَى وَلَدِهِ، وَأَعْلَمَهُ كَيْفَ يَصْنَعُ، ثُمَّ مَاتَ عِنْدَهُ. وَفِي أَيَّامِ سُلَيْمَانَ تُوُفِّيَ عُبَيْدُ اللَّهِ بْنُ شُرَيْحٍ الْمُغَنِّي الْمَشْهُورُ. وَعَبْدُ الرَّحْمَنِ بْنُ كَعْبِ بْنِ مَالِكٍ أَبُو الْخَطَّابِ.إِبْرَاهِيمُ بْنُ مُحَمَّدِ بْنِ طَلْحَةَ بْنِ عُبَيْدِ اللَّهِ التَّيْمِيُّ إِبْرَاهِيمُ بْنُ مُحَمَّدِ بْنِ طَلْحَةَ بْنِ عُبَيْدِ اللَّهِ التَّيْمِيُّ : كَانَ شَرِيفًا كَرِيمًا، وَيُسَمَّى أَسَدَ قُرَيْشٍ وَأَسَدَ الْحِجَازَ، وَكَانَ أَعْرَجَ، وَهُوَ أَخُو عَبْدِ اللَّهِ بْنِ حَسَنِ [بْنِ حَسَنِ] بْنِ عَلِيٍّ لِأُمِّهِ فَاطِمَةَ بِنْتِ الْحُسَيْنِ. رَوَى عَنْ أَبِي هُرَيْرَةَ، وَابْنِ عُمَرَ، وَابْنِ عَبَّاسٍ. وَاسْتَعْمَلَهُ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ عَلَى خَرَاجِ الْكُوفَةِ. تُوُفِّيَ بِمِنًى لَيْلَةَ جَمْعٍ مُحْرِمًا، وَدُفِنَ أَسْفَلَ الْعَقَبَةِ. عن أَبُو بَكْرٍ الْمَرْوَزِيُّ، قَالَ: أُخْبِرْتُ أَنَّ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ قَالَ: لَمَّا وَلِيَ الْحَجَّاجُ بْنُ يُوسُفَ الْحَرَمَيْنِ بَعْدَ قَتْلِ ابْنِ الزُّبَيْرِ أَشْخَصَ إِبْرَاهِيمَ بْنَ مُحَمَّدِ بْنِ طَلْحَةَ بْنِ عُبَيْدِ اللَّهِ وَقَرَّبَهُ فِي الْمَنْزِلَةِ، فَلَمْ يَزَلْ كَذَلِكَ عِنْدَهُ حَتَّى خَرَجَ إِلَى عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ زَائِرًا لَهُ، فَخَرَجَ مُعَادِلًا لَهُ لَا يَتْرُكُ تَوْشِيحَهُ وَتَعْظِيمَهُ، فَلَمَّا حَضَرَ بَابَ عَبْدِ الْمَلِكِ حَضَرَ مَعَهُ، فَدَخَلَ عَلَى عَبْدِ الْمَلِكِ فَلَمْ يَبْدَأْ بِشَيْءٍ بَعْدَ التَّسْلِيمِ أَوْلَى مِنْ أَنْ قَالَ: قَدِمْتُ عَلَيْكَ يَا أَمِيرَ الْمُؤْمِنِينَ بِرَجُلِ الْحِجَازِ، لَمْ أَدَعْ وَاللَّهِ لَهُ فِيهَا نَظِيرًا فِي كَمَالِ الْمُرُوءَةِ وَالْأَدَبِ وَحُسْنِ الْمَذْهَبِ وَالطَّاعَةِ وَالنَّصِيحَةِ مَعَ الْقَرَابَةِ وَوُجُوبِ الْحَقِّ وَفَضْلِ الْأُبُوَّةِ إِبْرَاهِيمَ بْنِ مُحَمَّدِ بْنِ طَلْحَةَ بْنِ عُبَيْدِ اللَّهِ وَقَدْ أَحْضَرْتُهُ بَابَكَ أُسَهِّلُ عَلَيْهِ إِذْنَكَ، وَتَلْقَاهُ بِبِشْرِكَ، وَتَفْعَلُ بِهِ مَا تَفْعَلُ بِمِثْلِهِ مِمَّنْ كَانَتْ مَذَاهِبُهُ مِثْلَ مَذَاهِبِهِ. فَقَالَ عَبْدُ الْمَلِكِ: ذَكَّرْتَنَا حَقًّا وَاجِبًا وَرَحِمًا قَرِيبَةً، يَا غُلَامُ ائْذَنْ لِإِبْرَاهِيمَ بْنِ مُحَمَّدِ بْنِ طَلْحَةَ. فَلَمَّا دَخَلَ قَرَّبَهُ حَتَّى أَجْلَسَهُ عَلَى فِرَاشِهِ ثُمَّ قَالَ لَهُ: يَا ابْنَ طَلْحَةَ، إِنَّ أَبَا مُحَمَّدٍ ذَكَّرَنَا مَا لَمْ نَزَلْ نَعْرِفُكَ بِهِ فِي الْفَضْلِ وَالْأَدَبِ وَحُسْنِ الْمَذْهَبِ مَعَ قَرَابَةِ الرَّحِمِ وَوُجُوبِ الْحَقِّ، فَلَا تَدَعَنَّ حَاجَةً فِي خَاصٍّ مِنْ أَمْرِكَ وَلَا عَامٍّ إِلَّا ذَكَرْتَهَا، قَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّ أَوْلَى الْأُمُورِ أَنْ يُفْتَتَحَ بِهِ الْحَوَائِجُ وَتُرَجَّى بِهِ الزُّلَفُ مَا كَانَ لِلَّهِ عَزَّ وَجَلَّ رِضًى، وَلِحَقِّ نَبِيِّهِ مُحَمَّدٍ ﷺ أَدَاءً، وَلَكَ وَلِجَمَاعَةِ الْمُسْلِمِينَ نَصِيحَةً، وَإِنَّ عِنْدِي نَصِيحَةً لَا أَجِدُ بُدًّا مِنْ ذِكْرِهَا، وَلَا يَكُونُ الْبَوْحُ بِهَا إِلَّا وَأَنْتَ خَالٍ، فَأَخْلِنِي حَتَّى تَرِدَ عَلَيْكَ نَصِيحَتِي، قَالَ: دُونَ أَبَا مُحَمَّدٍ؟ قَالَ: دُونَ أَبَا مُحَمَّدٍ، قَالَ: قُمْ يَا حَجَّاجُ، فَلَمَّا جَازَ حَدَّ السِّتْرِ قَالَ: قُلْ يَا أَبَا طَلْحَةَ نَصِيحَتَكَ، قَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّكَ عَمَدْتَ إِلَى الْحَجَّاجِ فِي تَغَطْرُسِهِ وَتَعَجْرُفِهِ وَبُعْدِهِ مِنَ الْحَقِّ وَرُكُونِهِ إِلَى الْبَاطِلِ فَوَلَّيْتَهُ الْحَرَمَيْنِ وَبِهِمَا مَنْ بِهِمَا، وَفِيهِمَا مَنْ فِيهِمَا مِنَ الْمُهَاجِرِينَ وَالْأَنْصَارِ وَالْمَوَالِي وَالْأَخْيَارِ أَصْحَابِ رَسُولِ اللَّهِ ﷺ وَأَبْنَاءِ الصَّحَابَةِ يَسُومُهُمُ الْخَسْفَ، وَيَطَؤُهُمْ بِالْعَسْفِ، وَيَحْكُمُ بَيْنَهُمْ بِغَيْرِ السُّنَّةِ، وَيَطَؤُهُمْ بِطَغَامٍ مِنْ أَهْلِ الشَّامِ، وَزَعَازِعَ لَا رَوِيَّةَ لَهُمْ فِي إِقَامَةِ حَقٍّ وَلَا إِزَاحَةِ بَاطِلٍ، ثُمَّ ظَنَنْتَ أَنَّ ذَلِكَ فِيمَا بَيْنَكَ وَبَيْنَ اللَّهِ رَاهِقٌ، وَفِيمَا بَيْنَكَ وَبَيْنَ رَسُولِ اللَّهِ ﷺ إِذَا جَاثَاكَ لِخُصُومَتِهِ إِيَّاكَ فِي أُمَّتِهِ، أَمَا وَاللَّهِ لَا تَنْجُو هُنَالِكَ إِلَّا بِحُجَّةٍ تَضْمَنُ لَكَ النَّجَاةَ، فَارْبَعْ عَلَى نَفْسِكَ أَوْ دَعْ. فَقَالَ: كَذَبْتَ وَمُنْتَ وَظَنَّ بِكَ الْحَجَّاجُ مَا لَمْ نَجِدْهُ عِنْدَكَ، فَلَرُبَّمَا ظُنَّ الْخَيْرُ بِغَيْرِ أَهْلِهِ، قُمْ فَأَنْتَ الْكَاذِبُ الْمَائِنُ، قَالَ: فَقُمْتُ وَمَا أُبْصِرُ طَرِيقًا، فَلَمَّا خَلَّفْتُ السِّتْرَ لَحِقَنِي لَاحِقٌ مِنْ قِبَلِهِ فَقَالَ لِلْحَاجِبِ: احْبِسْ هَذَا، ادْخُلْ يَا أَبَا مُحَمَّدٍ. قَالَ: فَدَخَلَ الْحَجَّاجُ فَلَبِثَ مَلِيًّا لَا أَشُكُّ أَنَّهُمَا فِي أَمْرِي، ثُمَّ خَرَجَ الْآذِنُ: قُمْ يَا أَبَا طَلْحَةَ ادْخُلْ، فَقُمْتُ فَلَمَّا كُشِفَ لِي السِّتْرُ لَقِيَنِي الْحَجَّاجُ وَهُوَ خَارِجٌ وَأَنَا دَاخِلٌ، فَاعْتَنَقَنِي وَقَبَّلَ مَا بَيْنَ عَيْنَيَّ ثُمَّ قَالَ: إِذَا مَا جَزَى اللَّهُ الْمُتَوَاخِينَ بِفَضْلِ تَوَاصُلِهِمْ جَزَاكَ اللَّهُ أَفْضَلَ مَا جَزَى أَخًا عَنْ أَخِيهِ، فَوَ اللَّهِ لَئِنْ سَلِمْتَ لَأَرْفَعَنَّ نَاطِرَكَ، وَلَأُعْلِيَنَّ كَفَّكَ وَلَأُتْبِعَنَّ الرِّجَالَ غُبَارَ قَدَمِكَ. قَالَ: قُلْتُ: تَهْزَأُ بِي. فَلَمَّا وَصَلْتُ إِلَى عَبْدِ الْمَلِكِ أَدْنَانِي حَتَّى أَجْلَسَنِي فِي مَجْلِسِي الْأَوَّلِ ثُمَّ قَالَ: يَا ابْنَ طَلْحَةَ، لَعَلَّ أَحَدًا مِنَ النَّاسِ شَارَكَكَ فِي نَصِيحَتِكَ، قُلْتُ: لَا وَاللَّهِ وَلَا أَعْلَمُ أَحَدًا كَانَ أَظْهَرَ عِنْدِي مَعْرُوفًا وَلَا أَوْضَحَ يَدًا مِنَ الْحَجَّاجِ، وَلَوْ كُنْتُ مُحَابِيًا أَحَدًا بِدِينِي لَكَانَ هُوَ، وَلَكِنِّي آثَرْتُ اللَّهَ عَزَّ وَجَلَّ وَرَسُولَهُ ﷺ وَالْمُسْلِمِينَ وَأَنْتَ عَلَيْهِ. قَالَ: قَدْ عَلِمْتُ أَنَّكَ آثَرْتَ اللَّهَ، وَلَوْ أَرَدْتَ الدُّنْيَا كَانَ لَكَ فِي الْحَجَّاجِ كِفَايَةٌ، وَقَدْ أَزَحْتُ الْحَجَّاجَ عَنِ الْحَرَمَيْنِ [وَأَعْلَمْتُهُ أَنَّكَ اسْتَنْزَلْتَنِي لَهُ عَنْهُمَا اسْتِصْغَارًا لَهُمَا عَنْهُ] وَوَلَّيْتُهُ الْعِرَاقَيْنِ لِمَا هُنَاكَ مِنَ الْأُمُورِ الَّتِي لَا يَدْحَضُهَا إِلَّا مِثْلُهُ، وَأَعْلَمْتُهُ أَنَّكَ اسْتَدْعَيْتَنِي إِلَى التَّوْلِيَةِ عَلَيْهِمَا اسْتِزَادَةً لَهُ لِيَلْزَمَهُ مِنْ نَصِيحَتِكَ مَا يُؤَدِّي بِهِ عَنِّي إِلَيْكَ [الْحَقَّ]، وَتَصِيرَ مَعَهُ إِلَى الَّذِي تَسْتَحِقُّهُ، فَاخْرُجْ مَعَهُ فَإِنَّكَ غَيْرُ ذَامٍّ صُحْبَتَهُ. 544 سَعِيدُ بْنُ أَبِي الْحَسَنِ، أَخُو الْحَسَنِ الْبَصْرِيِّ سَعِيدُ بْنُ أَبِي الْحَسَنِ، أَخُو الْحَسَنِ الْبَصْرِيِّ : رَوَى مُحَمَّدُ بْنُ سَعْدٍ بسنده عَنْ يُونُسَ بْنِ عُبَيْدٍ، قَالَ: لَمَّا مَاتَ سَعِيدُ بْنُ أَبِي الْحَسَنِ حَزِنَ عَلَيْهِ الْحَسَنُ حُزْنًا شَدِيدًا، فَأَمْسَكَ عَنِ الْكَلَامِ حَتَّى عُرِفَ ذَلِكَ فِي مَجْلِسِهِ وَحَدِيثِهِ، فَكُلِّمَ فِي ذَلِكَ، فَقَالَ: الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَجْعَلِ الْحُزْنَ عَارًا عَلَى يَعْقُوبَ، ثُمَّ قَالَ: بِئْسَتِ الدَّارُ الْمُفَرِّقَةُ. وَقَالَ ابْنُ عَوْنٍ: دَفَعَ إِلَيَّ الْحَسَنُ بُرْنُسًا كَانَ لِأَخِيهِ سَعِيدٍ لِأَبِيعَهُ، فَقُلْتُ: أَشْتَرِيهِ أَنَا، فَقَالَ: أَنْتَ أَعْلَمُ، وَلَكِنِّي لَا أُحِبُّ أَنْ أَرَاهُ عَلَيْكَ. عَبْدُ اللَّهِ بْنُ مَطَرٍ، أَبُو رَيْحَانَةَ عَبْدُ اللَّهِ بْنُ مَطَرٍ، أَبُو رَيْحَانَةَ: رَوَى عَنِ ابْنِ عُمَرَ، وَسَفِينَةَ. عَنْ فَرْوَةَ الْأَعْمَى، قَالَ: رَكِبَ أَبُو رَيْحَانَةَ الْبَحْرَ، وَكَانَ يَخِيطُ فِيهِ بِإِبْرَةٍ مَعَهُ، فَسَقَطَتْ إِبْرَتُهُ فِي الْبَحْرِ، فَقَالَ: عَزَمْتُ عَلَيْكَ يَا رَبِّ إِلَّا رَدَدْتَ عَلَيَّ إِبْرَتِي، فَظَهَرَتْ حَتَّى أَخَذَهَا. قَالَ: وَاشْتَدَّ عَلَيْهِمُ الْبَحْرُ ذَاتَ يَوْمٍ وَهَاجَ، فَقَالَ: اسْكُنْ أَيُّهَا الْبَحْرُ، فَإِنَّمَا أَنْتَ عَبْدٌ حَبَشِيٌّ، فَسَكَنَ حَتَّى صَارَ كَالزَّيْتِ. عَبْدُ اللَّهِ بْنُ خَارِجَةَ بْنِ حَبِيبِ عَبْدُ اللَّهِ بْنُ خَارِجَةَ بْنِ حَبِيبِ بْنِ قَيْسِ بْنِ عَمْرِو بْنِ حَارِثَةَ بْنِ أَبِي رَبِيعَةَ بْنِ ذُهْلِ بْنِ شَيْبَانَ : شَاعِرٌ مِنْ أَهْلِ الْكُوفَةِ، مُتَعَصِّبٌ لِبَنِي أُمَيَّةَ، وَهُوَ الْأَعْشَى، أَعْشَى بَنِي رَبِيعَةَ. دَخَلَ عَلَى عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ فَأَنْشَدَهُ يَقُولُ: وَمَا أَنَا فِي أَمْرِي وَلَا فِي خُصُومَتِي بِمُهْتَضَمٍ حَقِّي وَلَا قَارَعِ قَرْنِي وَلَا مُسْلِمٍ مَوْلَايَ عِنْدَ جِنَايَةٍ وَلَا خَائِفٍ مَوْلَايَ مِنْ شَرِّ مَا أَجْنِي وَإِنَّ فُؤَادِيَ بَيْنَ جَنْبَيْ عَالِمٍ بِمَا أَبْصَرَتْ عَيْنِي وَمَا سَمِعَتْ أُذُنِي وَفَضَّلَنِي فِي الشِّعْرِ وَاللُّبِّ أَنَّنِي أَقُولُ عَلَى عِلْمٍ وَأَعْرِفُ مَنْ أَعْنِي فَأَصْبَحْتُ إِذْ فَضَّلْتُ مَرْوَانَ وَابْنَهُ عَلَى النَّاسِ قَدْ فَضَّلْتُ خَيْرَ أَبٍ وَابْنِ فَقَالَ عَبْدُ الْمَلِكِ مَنْ يَلُومُنِي عَلَى هَذَا، وَأَمَرَ لَهُ بِعَشَرَةِ آلَافِ دِرْهَمٍ، وَعَشْرَةِ تُخُوتٍ مِنْ ثِيَابٍ، وَعَشْرِ قَلَائِصَ مِنَ الْإِبِلِ، وَأَقْطَعُهُ أَلْفَ جَرِيبٍ. وَدَخَلَ عَلَيْهِ يَوْمًا فَأَنْشَدَهُ يَقُولُ: رَأَيْتُكَ أَمْسَ خَيْرَ بَنِي مَعَدٍّ وَأَنْتَ الْيَوْمَ خَيْرٌ مِنْكَ أَمْسِ وَأَنْتَ غَدًا تَزِيدُ الضِّعْفَ ضِعْفًا كَذَاكَ تَزِيدُ سَادَةُ عَبْدِ شَمْسِ الْقَاسِمُ بْنُ مُخَيْمِرَةَ الْهَمْدَانِيُّ الْقَاسِمُ بْنُ مُخَيْمِرَةَ الْهَمْدَانِيُّ : كُوفِيُّ الْأَصْلِ، ثُمَّ نَزَلَ الشَّامَ. رَوَى عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ، وَعَنْ خَلْقٍ كَثِيرٍ مِنَ التَّابِعِينَ. أَخْبَرَنَا مُحَمَّدُ بْنُ أَبِي الْقَاسِمِ بِإِسْنَادٍ لَهُ عَنِ الْأَوْزَاعِيِّ، عَنِ الْقَاسِمِ، أَنَّهُ كَرِهَ صَيْدَ الطَّيْرِ أَيَّامَ فِرَاخِهِ. وَرَوَى سَعِيدُ بْنُ عَبْدِ الْعَزِيزِ، عَنِ الْقَاسِمِ بْنِ مُخَيْمِرَةَ، قَالَ: مَا اجْتَمَعَ عَلَى مَائِدَتِي لَوْنَانِ مِنْ طَعَامٍ، وَلَا غَلَّقْتُ بَابِي وَلِي خَلْفَهُ هَمٌّ، وَأَتَيْتُ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ فَقَضَى عَنِّي سَبْعِينَ دِينَارًا، وَحَمَلَنِي عَلَى بَغْلَةٍ وَفَرَضَ لِي فِي خَمْسِينَ فَقُلْتُ: أَغْنَيْتَنِي عَنِ التِّجَارَةِ، فَسَأَلَنِي عَنْ حَدِيثٍ، فَقُلْتُ: هَبْنِي يَا أَمِيرَ الْمُؤْمِنِينَ، كَأَنَّهُ كَرِهَ أَنْ يُحَدِّثَهُ بَعْدُ لِأَجْلِ الْعَطَاءِ.
✧ Among the notables who died in it: ʿAbd Allāh b. Muḥayrīz b. Junādah b. Wahb al-Qurashī, ʿAbd Allāh b. Muḥayrīz b. Junādah b. Wahb al-Qurashī al-Jumaḥī al-Makkī, resident of Bayt al-Maqdis, a noble Successor. He narrated from his mother's husband Abū Maḥdhūrah the muʾadhdhin, and ʿUbādah b. al-Ṣāmit, Abū Saʿīd, Muʿāwiyah, and others. From him narrated Khālid b. Maʿdān, Makḥūl, Ḥassān b. ʿAṭiyyah, al-Zuhrī, and others. More than one declared him trustworthy, and a group of the imams praised him, to the point that Rajāʾ b. Ḥaywah said: If the people of Madinah boast over us with their worshipper Ibn ʿUmar, we boast over them with our worshipper ʿAbd Allāh b. Muḥayrīz. Some of his children said: He used to complete the Qurʾan every Friday, and a bed would be spread for him but he would not sleep on it. They said: He was silent, keeping apart from trials. He did not abandon enjoining good and forbidding evil, and he would not mention any of his praiseworthy traits. He saw on one of the commanders a silk garment and disapproved of it, and the man said: I only wear it because of those—and he pointed to ʿAbd al-Malik b. Marwān, Commander of the Faithful. Ibn Muḥayrīz said to him: Do not equate your fear of God with the fear of any person. Al-Awzāʿī said: Whoever would follow someone, let him follow the like of him, for God will not lead astray a community in which there is one like him. Some said: He died in the days of al-Walīd. Khalīfah b. Khayyāṭ said: He died in the days of ʿUmar b. ʿAbd al-ʿAzīz. Al-Dhahabī mentioned in “al-Aʿlām” that he died in this year. And God, glorified be He, knows best. Maḥmūd b. Labīd b. ʿUqbah, Maḥmūd b. Labīd b. ʿUqbah Abū Nuʿaym al-Anṣārī al-Ashalī al-Madanī, born during the lifetime of the Prophet ﷺ and narrated hadiths from him, but their status is mursal. Al-Bukhārī said: He had companionship. Ibn ʿAbd al-Barr said: He is older than Maḥmūd b. al-Rabīʿ. It is said that he died in the year ninety-six, and it is said ninety-seven. Al-Dhahabī mentioned in “al-Aʿlām” that he died in this year, I mean the year ninety-nine. And God knows best with certainty. Nāfiʿ b. Jubayr b. Muṭʿim, Nāfiʿ b. Jubayr b. Muṭʿim son of ʿAdī b. Nawfal, al-Qurashī al-Nawfalī al-Madanī. He narrated from his father, ʿUthmān, ʿAlī, al-ʿAbbās, Abū Hurayrah, ʿĀʾishah, and others. A group of the Successors and others narrated from him. He was trustworthy and devout; he would make pilgrimage on foot while his mount was led alongside. More than one said: He died in the year ninety-nine in Madinah. And God knows best. Kurayb b. Muslim, mawlā of Ibn ʿAbbās, Kurayb b. Muslim, mawlā of Ibn ʿAbbās. He narrated from a group of the Companions and others. He had a load of books and was among the well-known trustworthy people of goodness and piety. Muḥammad b. Jubayr b. Muṭʿim, Muḥammad b. Jubayr b. Muṭʿim He was one of the scholars and nobles of Quraysh, and he had many narrations. He died in Madinah and was buried in al-Baqīʿ. Maḥmūd b. al-Rabīʿ al-Anṣārī, Maḥmūd b. al-Rabīʿ al-Anṣārī, Abū Muḥammad He had many narrations. He remembered a spray of water that the Prophet ﷺ sprayed in his face, when he was four years old. He died at the age of ninety-three in Madinah. Muslim b. Yasār, Muslim b. Yasār Abū ʿAbd Allāh al-Baṣrī, the ascetic jurist. He had narrations. No one was preferred over him in his time. He was devout, pious, ascetic, and full of humility. It is said that a fire broke out in his house and they extinguished it while he was in prayer, unaware of it. He had many merits, may God have mercy on him. I say: Once part of the mosque collapsed, and the people of the market were alarmed by its crash, while he was in the mosque praying and did not turn around. His son said: I saw him prostrating, saying: When shall I meet You while You are pleased with me? Then he would go on in supplication, then say: When shall I meet You while You are pleased with me? When he was not in prayer, it was as if he were in prayer. His biography has been presented earlier. Ḥanash b. ʿAbd Allāh b. ʿAmr al-Ṣanʿānī He was governor of Ifrīqiyyah and the lands of the Maghrib, and he died in Ifrīqiyyah on a military campaign. He had many narrations from a group of the Companions. Khārijah b. Zayd b. al-Ḍaḥḥāk, Khārijah b. Zayd b. al-Ḍaḥḥāk, al-Anṣārī al-Madanī, the jurist. He used to give legal opinions in Madinah and was among its counted jurists. He was learned in the shares of inheritance and the division of estates. He is one of the seven jurists upon whose word the giving of legal opinions depended. And Abū Ẓabyān b. Ḥuṣayn b. Jundub al-Janbī, father of Qābūs (Ẓabyān with the dotted ẓāʾ). Abū Hāshim ʿAbd Allāh b. Muḥammad b. ʿAlī b. Abī Ṭālib. In this year died Abū Hāshim ʿAbd Allāh b. Muḥammad b. ʿAlī b. Abī Ṭālib from poison that he was given when returning from Syria. Sulaymān b. ʿAbd al-Malik set upon him someone who gave it to him. When he sensed that, he returned to Muḥammad b. ʿAlī b. ʿAbd Allāh b. ʿAbbās while he was at al-Ḥumaymah, and he informed him of his condition, and told him that the caliphate would pass to his son, and told him what to do. Then he died with him. In the days of Sulaymān died ʿUbayd Allāh b. Shurayḥ, the famous singer, and ʿAbd al-Raḥmān b. Kaʿb b. Mālik Abū al-Khaṭṭāb. Ibrāhīm b. Muḥammad b. Ṭalḥah b. ʿUbayd Allāh al-Taymī, Ibrāhīm b. Muḥammad b. Ṭalḥah b. ʿUbayd Allāh al-Taymī: He was noble and generous, called the Lion of Quraysh and the Lion of the Ḥijāz. He was lame. He was the brother of ʿAbd Allāh b. Ḥasan [b. Ḥasan] b. ʿAlī through his mother Fāṭimah bt. al-Ḥusayn. He narrated from Abū Hurayrah, Ibn ʿUmar, and Ibn ʿAbbās. ʿAbd Allāh b. al-Zubayr appointed him over the land tax of Kufa. He died at Minā on the night of Muzdalifah while in iḥrām, and was buried below al-ʿAqabah. From Abū Bakr al-Marwazī, who said: I was told that ʿUmar b. ʿAbd al-ʿAzīz said: When al-Ḥajjāj b. Yūsuf took charge of the two sanctuaries after the killing of Ibn al-Zubayr, he summoned Ibrāhīm b. Muḥammad b. Ṭalḥah b. ʿUbayd Allāh and brought him near in rank. He remained thus with him until he went out to ʿAbd al-Malik b. Marwān as a visitor to him. He went out as his equal, not omitting his honor and veneration. When he reached the gate of ʿAbd al-Malik, he came with him, and he entered upon ʿAbd al-Malik, and after greeting he began with nothing more worthy than saying: I have come to you, O Commander of the Faithful, with the man of the Ḥijāz. By God, I have not left in it his like in complete manliness, refinement, good conduct, obedience, and sincerity, along with kinship and the obligation of his right and the merit of fatherhood: Ibrāhīm b. Muḥammad b. Ṭalḥah b. ʿUbayd Allāh. I have brought him to your gate to make your permission easy for him, and that you meet him with your cheerful welcome, and do with him what you do with the like of him among those whose ways are like his ways. ʿAbd al-Malik said: You have reminded us of an obligatory right and a near kinship. Boy, give permission to Ibrāhīm b. Muḥammad b. Ṭalḥah. When he entered, he brought him near until he seated him on his couch, then said to him: O son of Ṭalḥah, Abū Muḥammad has reminded us of what we have always known of you in excellence, refinement, and good conduct, along with kinship and the obligation of right. So do not leave any need in your private or public affair without mentioning it. He said: O Commander of the Faithful, the most fitting matters with which needs are opened and nearness hoped is what is pleasing to God, mighty and glorious, and what fulfills the right of His Prophet Muḥammad ﷺ and is sincere counsel to you and to the community of Muslims. I have a sincere counsel that I must mention, and it can only be revealed when you are alone. So grant me privacy so that my counsel may reach you. He said: Without Abū Muḥammad? He said: Without Abū Muḥammad. He said: Rise, O Ḥajjāj. When he passed beyond the curtain, he said: Speak, O Abū Ṭalḥah, your counsel. He said: O Commander of the Faithful, you have taken al-Ḥajjāj in his arrogance, his harshness, his distance from the truth, and his inclination to falsehood, and appointed him over the two sanctuaries, in which are those who are in them—among the Emigrants, the Helpers, the clients, and the righteous, the Companions of the Messenger of God ﷺ and the sons of the Companions—he humiliates them, tramples them with tyranny, judges among them contrary to the Sunnah, and treads upon them with low fellows from Syria and rabble who have no judgment in upholding a right or removing a falsehood. Then you thought that this, between you and God, is insignificant, and between you and the Messenger of God ﷺ when he sits before you for his dispute with you over his community. By God, you will not escape there except with an argument that guarantees you salvation. So restrain yourself, or desist. He said: You lie, and you are contemptible. Al-Ḥajjāj thought of you what we did not find in you. Often good is thought of one unworthy of it. Rise, for you are the liar, the contemptible. He said: So I rose, not seeing my way. When I passed beyond the curtain, someone from his side caught up with me and said to the chamberlain: Detain this one. Enter, O Abū Muḥammad. He said: Al-Ḥajjāj entered and remained a long while, and I did not doubt that they were discussing my affair. Then the doorkeeper came out: Rise, O Abū Ṭalḥah, enter. I rose, and when the curtain was lifted for me, al-Ḥajjāj met me as he was leaving and I was entering. He embraced me and kissed me between the eyes, then said: If God rewards brothers who keep ties for the excellence of their mutual connection, may God reward you with the best reward a brother gives a brother. By God, if you are safe, I will raise your station, elevate your hand, and make men follow the dust of your feet. He said: I said: You mock me. When I reached ʿAbd al-Malik, he drew me near until he seated me in my first place, then said: O son of Ṭalḥah, perhaps someone among the people shared in your counsel. I said: No, by God, and I know no one who showed me more kindness or clearer favor than al-Ḥajjāj. If I were to favor anyone in my religion, it would be him, but I preferred God, mighty and glorious, and His Messenger ﷺ and the Muslims, and you over him. He said: I knew that you preferred God. Had you wanted this world, al-Ḥajjāj would have sufficed you. I have removed al-Ḥajjāj from the two sanctuaries and informed him that you brought me down from them for him, belittling them for him, and I have appointed him over the two Iraqs because of the affairs there that none like him can repel. I informed him that you called me to appoint him over them as an increase for him, so that your counsel would bind him to what he owes me to you in right, and you would attain with him what you deserve. So go out with him, for you will not blame his company. 544 Saʿīd b. Abī al-Ḥasan, brother of al-Ḥasan al-Baṣrī, Saʿīd b. Abī al-Ḥasan, brother of al-Ḥasan al-Baṣrī: Muḥammad b. Saʿd narrated with his chain from Yūnus b. ʿUbayd, who said: When Saʿīd b. Abī al-Ḥasan died, al-Ḥasan grieved for him with intense grief. He withheld from speaking until it was noticed in his assembly and his conversation. He was spoken to about that, and he said: Praise be to God who did not make grief a disgrace upon Jacob. Then he said: How wretched is the abode that separates. Ibn ʿAwn said: Al-Ḥasan handed me a hooded cloak that had belonged to his brother Saʿīd to sell it. I said: I will buy it myself. He said: You know best, but I would not like to see it on you. ʿAbd Allāh b. Maṭar, Abū Rayḥānah, ʿAbd Allāh b. Maṭar, Abū Rayḥānah: He narrated from Ibn ʿUmar and Safīnah. From Farwah al-Aʿmā, who said: Abū Rayḥānah traveled by sea, and he used to sew on it with a needle he had. His needle fell into the sea, and he said: I adjure You, O Lord, to return my needle to me. It appeared until he took it. He said: The sea became violent one day and raged, and he said: Be still, O sea, for you are only a black slave. It became still until it was like oil. ʿAbd Allāh b. Khārijah b. Ḥabīb b. Qays b. ʿAmr b. Ḥārithah b. Abī Rabīʿah b. Dhuhl b. Shaybān: A poet from the people of Kufa, partisan to the Umayyads. He is al-Aʿshā, the Aʿshā of Banū Rabīʿah. He entered upon ʿAbd al-Malik b. Marwān and recited to him, saying: I am not, in my affair or in my dispute, one whose right is diminished, nor one who clashes with his peer, nor one who surrenders his master at a crime, nor does my master fear the evil of what I commit. My heart, between my two sides, is aware of what my eye has seen and my ear has heard. He favored me in poetry and intelligence because I speak on knowledge and know whom I mean. So I have become, when I prefer Marwān and his son over the people, one who prefers the best father and son. ʿAbd al-Malik said: Who blames me for this? And he ordered for him ten thousand dirhams, ten boxes of garments, and ten young she-camels, and he granted him a thousand jarībs of land. One day he entered upon him and recited, saying: I saw you yesterday the best of Banū Maʿadd, and today you are better than you were yesterday, and tomorrow you will increase double upon double; thus do the lords of ʿAbd Shams increase. Al-Qāsim b. Mukhaymirah al-Hamdānī, al-Qāsim b. Mukhaymirah al-Hamdānī: Of Kufan origin, then he settled in Syria. He narrated from ʿAbd Allāh b. ʿUmar and from many of the Successors. Muḥammad b. Abī al-Qāsim informed us with his chain from al-Awzāʿī, from al-Qāsim, that he disliked hunting birds during the days of their fledglings. Saʿīd b. ʿAbd al-ʿAzīz narrated from al-Qāsim b. Mukhaymirah, who said: Two kinds of food never came together on my table, and I never locked my door while I had a worry behind it. I went to ʿUmar b. ʿAbd al-ʿAzīz and he paid off seventy dinars for me, mounted me on a mule, and assigned me a stipend among fifty. I said: You have made me independent of trade. Then he asked me about a hadith, and I said: Pardon me, O Commander of the Faithful. It was as if he disliked relating to him afterward because of the gift.
Tarikh (al-Tabari) 2432No grade recorded
خُرُوجِ شَوْذَبٍ الْخَارِجِيِّ وفِي سنة مائة من الهجرة خَرَجَ شَوْذَبٌ، وَاسْمُهُ بِسْطَامٌ، مِنْ بَنِي يَشْكُرَ، فِي جُوخَى، وَكَانَ فِي ثَمَانِينَ رَجُلًا، فَكَتَبَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ إِلَى عَبْدِ الْحَمِيدِ عَامِلِهِ بِالْكُوفَةِ أَنْ لَا يُحَرِّكَهُمْ حَتَّى يَسْفِكُوا دِمَاءً، وَيُفْسِدُوا فِي الْأَرْضِ، فَإِنْ فَعَلُوا وَجِّهْ إِلَيْهِمْ رَجُلًا صَلِيبًا حَازِمًا فِي جُنْدٍ. فَبَعَثَ عَبْدُ الْحَمِيدِ مُحَمَّدَ بْنَ جَرِيرِ بْنِ عَبْدِ اللَّهِ الْبَجَلِيَّ فِي أَلْفَيْنِ وَأَمْرَهُ بِمَا كَتَبَ بِهِ عُمَرُ، وَكَتَبَ عُمَرُ إِلَى بِسْطَامٍ يَسْأَلُهُ عَنْ مَخْرَجِهِ، فَقَدِمَ كِتَابُ عُمَرَ عَلَيْهِ وَقَدْ قَدِمَ مُحَمَّدُ بْنُ جَرِيرٍ، فَقَامَ بِإِزَائِهِ لَا يَتَحَرَّكُ. فَكَانَ فِي كِتَابِ عُمَرَ: بَلَغَنِي أَنَّكَ خَرَجْتَ غَضَبًا لِلَّهِ وَلِرَسُولِهِ، وَلَسْتَ أَوْلَى بِذَلِكَ مِنِّي، فَهَلُمَّ إِلَيَّ أُنَاظِرُكَ، فَإِنْ كَانَ الْحَقُّ بِأَيْدِينَا دَخَلْتَ فِيمَا دَخَلَ النَّاسُ، وَإِنْ كَانَ فِي يَدِكَ نَظَرْنَا فِي أَمْرِكَ. فَكَتَبَ بِسْطَامٌ إِلَى عُمَرَ: قَدْ أَنْصَفْتَ وَقَدْ بَعَثْتُ إِلَيْكَ رَجُلَيْنِ يُدَارِسَانِكَ وَيُنَاظِرَانِكَ. وَأَرْسَلَ إِلَى عُمَرَ مَوْلًى لِبَنِي شَيْبَانَ حَبَشِيًّا اسْمُهُ عَاصِمٌ، وَرَجُلًا مِنْ بَنِي يَشْكُرَ، فَقَدِمَا عَلَى عُمَرَ بِخُنَاصِرَةَ، فَدَخَلَا إِلَيْهِ، فَقَالَ لَهُمَا: مَا أَخْرَجَكُمَا هَذَا الْمَخْرَجَ، وَمَا الَّذِي نَقَمْتُمْ ؟ فَقَالَ عَاصِمٌ: مَا نَقَمْنَا سِيرَتَكَ، إِنَّكَ لَتَتَحَرَّى الْعَدْلَ وَالْإِحْسَانَ، فَأَخْبِرْنَا عَنْ قِيَامِكَ بِهَذَا الْأَمْرِ، أَعَنْ رِضًى مِنَ النَّاسِ وَمَشُورَةٍ، أَمِ ابْتَزَزْتُمْ أَمْرَهُمْ ؟ فَقَالَ عُمَرُ: مَا سَأَلْتُهُمُ الْوِلَايَةَ عَلَيْهِمْ، وَلَا غَلَبْتُهُمْ عَلَيْهَا، وَعَهِدَ إِلَيَّ رَجُلٌ كَانَ قَبْلِي فَقُمْتُ وَلَمْ يُنْكِرْهُ عَلَيَّ أَحَدٌ، وَلَمْ يَكْرَهْهُ غَيْرُكُمْ، وَأَنْتُمْ تَرَوْنَ الرِّضَا بِكُلِّ مَنْ عَدَلَ وَأَنْصَفَ مَنْ كَانَ مِنَ النَّاسِ، فَاتْرُكُونِي ذَلِكَ الرَّجُلَ، فَإِنْ خَالَفْتُ الْحَقَّ وَرَغِبْتُ عَنْهُ; فَلَا طَاعَةَ لِي عَلَيْكُمْ. قَالَا: بَيْنَنَا وَبَيْنَكَ أَمْرٌ وَاحِدٌ. قَالَ: مَا هُوَ ؟ قَالَا: رَأَيْنَاكَ خَالَفْتَ أَعْمَالَ أَهْلِ بَيْتِكَ، وَسَمَّيْتَهَا مَظَالِمَ، فَإِنْ كُنْتَ عَلَى هُدًى وَهُمْ عَلَى الضَّلَالَةِ، فَالْعَنْهُمْ وَابْرَأْ مِنْهُمْ. فَقَالَ عُمَرً: قَدْ عَلِمْتُ أَنَّكُمْ لَمْ تَخْرِجُوا طَلَبًا لِلدُّنْيَا، وَلَكِنَّكُمْ أَرَدْتُمُ الْآخِرَةَ، فَأَخْطَأْتُمْ طَرِيقَهَا، إِنَّ اللَّهَ، عَزَّ وَجَلَّ، لَمْ يَبْعَثْ رَسُولَهُ، ﷺ، لَعَّانًا، وَقَالَ إِبْرَاهِيمُ: فَمَنْ تَبِعَنِي فَإِنَّهُ مِنِّي وَمَنْ عَصَانِي فَإِنَّكَ غَفُورٌ رَحِيمٌ. وَقَالَ اللَّهُ، عَزَّ وَجَلَّ: أُولَئِكَ الَّذِينَ هَدَى اللَّهُ فَبِهُدَاهُمُ اقْتَدِهِ. وَقَدْ سَمَّيْتُ أَعْمَالَهُمْ ظُلْمًا، وَكَفَى بِذَلِكَ ذَمًّا وَنَقْصًا، وَلَيْسَ لَعْنُ أَهْلِ الذُّنُوبِ فَرِيضَةً لَا بُدَّ مِنْهَا، فَإِنْ قُلْتُمْ إِنَّهَا فَرِيضَةٌ فَأَخْبِرْنِي مَتَى لَعَنْتَ فِرْعَوْنَ ؟ قَالَ: مَا أَذْكُرُ مَتَى لَعَنْتُهُ. قَالَ: أَفَيَسَعُكَ أَنْ لَا تَلْعَنَ فِرْعَوْنَ وَهُوَ أَخْبَثُ الْخَلْقِ وَشَرُّهُمْ، وَلَا يَسَعُنِي أَنْ لَا أَلْعَنَ أَهْلَ بَيْتِي وَهُمْ مُصَلُّونَ صَائِمُونَ ! قَالَ: أَمَا هُمْ كُفَّارٌ بِظُلْمِهِمْ ؟ قَالَ: لَا، لِأَنَّ رَسُولَ اللَّهِ، ﷺ، دَعَا النَّاسَ إِلَى الْإِيمَانِ، فَكَانَ مَنْ أَقَرَّ بِهِ وَبِشَرَائِعِهِ قَبِلَ مِنْهُ، فَإِنَّ أَحْدَثَ حَدَثًا أُقِيمَ عَلَيْهِ الْحَدُّ. فَقَالَ الْخَارِجِيُّ: إِنَّ رَسُولَ اللَّهِ، ﷺ، دَعَا النَّاسَ إِلَى تَوْحِيدِ اللَّهِ وَالْإِقْرَارِ بِمَا نَزَلَ مِنْ عِنْدِهِ. قَالَ عُمَرُ: فَلَيْسَ أَحَدٌ مِنْهُمْ يَقُولُ: لَا أَعْمَلُ بِسُنَّةِ رَسُولِ اللَّهِ، وَلَكِنَّ الْقَوْمَ أَسْرَفُوا عَلَى أَنْفُسِهِمْ عَلَى عِلْمٍ مِنْهُمْ أَنَّهُ مُحَرَّمٌ عَلَيْهِمْ، وَلَكِنْ غَلَبَ عَلَيْهِمُ السَّفَاءُ. قَالَ عَاصِمٌ: فَابْرَأْ مِمَّا خَالَفَ عَمَلَكَ وَرُدَّ أَحْكَامَهُمْ. قَالَ عُمَرُ: أَخْبِرَانِي عَنْ أَبِي بَكْرٍ وَعُمَرَ، أَلَيْسَا عَلَى حَقٍّ ؟ قَالَا: بَلَى. قَالَ: أَتَعْلَمَانِ أَنَّ أَبَا بَكْرٍ حِينَ قَاتَلَ أَهْلَ الرِّدَّةِ سَفَكَ دِمَاءَهُمْ، وَسَبَى الذَّرَارِيَّ، وَأَخَذَ الْأَمْوَالَ ؟ قَالَا: بَلَى. قَالَ: أَتَعْلَمَانِ أَنَّ عُمَرَ رَدَّ السَّبَايَا بَعْدَهُ إِلَى عَشَائِرِهِمْ بِفِدْيَةٍ ؟ قَالَا: نَعَمْ. قَالَ: فَهَلْ عُمَرُ مِنْ أَبِي بَكْرٍ ؟ قَالَا: لَا. قَالَ: أَفَتَبْرَءُونَ أَنْتُمْ مِنْ وَاحِدٍ مِنْهُمَا ؟ قَالَا: لَا. قَالَ: فَأَخْبِرَانِي عَنْ أَهْلِ النَّهْرَوَانِ وَهُمْ أَسْلَافُكُمْ، هَلْ تَعْلَمَانِ أَنَّ أَهْلَ الْكُوفَةِ خَرَجُوا فَلَمْ يَسْفِكُوا دَمًا، وَلَمْ يَأْخُذُوا مَالًا، وَأَنَّ مَنْ خَرَجَ إِلَيْهِمْ مِنْ أَهْلِ الْبَصْرَةِ قَتَلُوا عَبْدَ اللَّهِ بْنَ خَبَّابٍ وَجَارِيَتَهُ وَهِيَ حَامِلٌ ؟ قَالَا: نَعَمْ. قَالَ: فَهَلْ بَرِئَ مَنْ لَمْ يَقْتُلْ مِمَّنْ قَتَلَ وَاسْتَعْرَضَ ؟ قَالَا: لَا: أَفَتَبْرَءُونَ أَنْتُمْ مِنْ أَحَدٍ مِنَ الطَّائِفَتَيْنِ ؟ ( قَالَا: لَا ). قَالَ: أَفَيَسَعُكُمْ أَنْ تَتَوَلَّوْا أَبَا بَكْرٍ وَعُمَرَ وَأَهْلَ الْبَصْرَةِ وَأَهْلَ الْكُوفَةِ، وَقَدْ عَلِمْتُمْ اخْتِلَافَ أَعْمَالِهِمْ، وَلَا يَسَعُنِي إِلَّا الْبَرَاءَةُ مِنْ أَهْلِ بَيْتِي وَالدِّينُ وَاحِدٌ ! فَاتَّقُوا اللَّهَ ! فَإِنَّكُمْ جُهَّالٌ، تَقْبَلُونَ مِنَ النَّاسِ مَا رَدَّ عَلَيْهِمْ رَسُولُ اللَّهِ ﷺ، وَتَرُدُّونَ عَلَيْهِمْ مَا قَبِلَ، وَيَأْمَنُ عِنْدَكُمْ مَنْ خَافَ عِنْدَهُ، وَيَخَافُ عِنْدَكُمْ مِنْ أَمْنِ عِنْدَهُ، فَإِنَّكُمْ يَخَافُ عِنْدَكُمْ مَنْ يَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، وَكَانَ مَنْ فَعَلَ ذَلِكَ عِنْدَ رَسُولِ اللَّهِ آمِنًا وَحَقَنَ دَمَهُ وَمَالَهُ، وَأَنْتُمْ تَقْتُلُونَهُ، وَيَأْمَنُ عِنْدَكُمْ سَائِرُ أَهْلِ الْأَدْيَانِ، فَتُحَرِّمُونَ دِمَاءَهُمْ وَأَمْوَالَهُمْ. قَالَ الْيَشْكُرِيُّ: أَرَأَيْتَ رَجُلًا وَلِيَ قَوْمًا وَأَمْوَالَهُمْ، فَعَدَلَ فِيهَا، ثُمَّ صَيَّرَهَا بَعْدَهُ إِلَى رَجُلٍ غَيْرِ مَأْمُونٍ، أَتَرَاهُ أَدَّى الْحَقَّ الَّذِي يَلْزَمُهُ لِلَّهِ، عَزَّ وَجَلَّ، أَوْ تَرَاهُ قَدْ سَلِمَ ؟ قَالَ: لَا. قَالَ: أَفَتُسَلِّمُ هَذَا الْأَمْرَ إِلَى يَزِيدَ مِنْ بَعْدِكَ، وَأَنْتَ تَعْرِفُ أَنَّهُ لَا يَقُومُ فِيهِ بِالْحَقِّ ؟ قَالَ: إِنَّمَا وَلَّاهُ غَيْرِي وَالْمُسْلِمُونَ أَوْلَى بِمَا يَكُونُ مِنْهُمْ فِيهِ بَعْدِي. قَالَ: أَفْتَرَى ذَلِكَ مِنْ صُنْعِ مَنْ وَلَّاهُ حَقًّا ؟ فَبَكَى عُمَرُ وَقَالَ: أَنْظِرَانِي ثَلَاثًا. فَخَرَجَا مِنْ عِنْدِهِ ثُمَّ عَادَا إِلَيْهِ، فَقَالَ عَاصِمٌ: أَشْهَدُ أَنَّكَ عَلَى حَقٍّ. فَقَالَ عُمَرُ لِلْيَشْكُرِيِّ: مَا تَقُولُ أَنْتَ ؟ قَالَ: مَا أَحْسَنَ مَا وَصَفْتَ، وَلَكِنِّي لَا أَفْتَاتُ عَلَى الْمُسْلِمِينَ بِأَمْرٍ، اعْرِضْ عَلَيْهِمْ مَا قُلْتَ وَاعْلَمْ مَا حُجَّتُهُمْ. فَأَمَّا عَاصِمٌ فَأَقَامَ عِنْدَ عُمَرَ، فَأَمَرَ لَهُ عُمَرُ بِالْعَطَاءِ، فَتُوُفِّيَ بَعْدَ خَمْسَةَ عَشَرَ يَوْمًا. فَكَانَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ يَقُولُ: أَهْلَكَنِي أَمْرُ يَزِيدَ وَخُصِمْتُ فِيهِ، فَأَسْتَغْفِرُ اللَّهَ. فَخَافَ بَنُو أُمَيَّةَ أَنْ يُخْرِجَ مَا بِأَيْدِيهمْ مِنَ الْأَمْوَالِ، وَأَنْ يَخْلَعَ يَزِيدَ مِنْ وِلَايَةِ الْعَهْدِ، فَوَضَعُوا عَلَى عُمَرَ مَنْ سَقَاهُ سُمًّا، فَلَمْ يَلْبَثْ بَعْدَ ذَلِكَ إِلَّا ثَلَاثًا حَتَّى مَرِضَ وَمَاتَ، وَمُحَمَّدُ بْنُ جَرِيرٍ مُقَابِلٌ الْخَوَارِجَ لَا يَتَعَرَّضُ إِلَيْهِمْ وَلَا يَتَعَرَّضُونَ إِلَيْهِ، كُلٌّ مِنْهُمْ يَنْتَظِرُ عَوْدَ الرُّسُلِ مِنْ عِنْدِ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ، فَتُوُفِّيَ وَالْأَمْرُ عَلَى ذَلِكَ.
✧ The Going Forth of Shawdhab the Khārijī In the year one hundred of the Hijrah, Shawdhab—whose name was Bisṭām—of Banū Yashkur went forth in Jūkhā, and he was among eighty men. ʿUmar b. ʿAbd al-ʿAzīz wrote to ʿAbd al-Ḥamīd, his governor in al-Kūfah, that he should not stir them until they shed blood and caused corruption in the land, and that if they did so, he should send against them a tough, resolute man with an army. So ʿAbd al-Ḥamīd sent Muḥammad b. Jarīr b. ʿAbd Allāh al-Bajalī at the head of two thousand, and commanded him in accordance with what ʿUmar had written. ʿUmar also wrote to Bisṭām asking him about his going forth. ʿUmar’s letter reached him after Muḥammad b. Jarīr had arrived, so he stood facing him without moving. In ʿUmar’s letter was: It has reached me that you have gone forth in anger for God and His Messenger, yet you are not more entitled to that than I. Come to me and I shall debate you. If the truth lies with us, you will enter into what the people have entered; and if it is in your hand, we shall consider your affair. So Bisṭām wrote to ʿUmar: You have been fair, and I have sent you two men to dispute and debate with you. He sent to ʿUmar an Abyssinian mawlā of Banū Shaybān named ʿĀṣim, and a man of Banū Yashkur. They arrived before ʿUmar at Khunāṣirah and entered upon him. He said to them: What brought you out in this manner, and what do you find fault with? ʿĀṣim said: We do not find fault with your conduct, for you indeed seek justice and excellence. So tell us about your undertaking of this affair: was it with the consent of the people and consultation, or did you seize their affair by force? ʿUmar said: I did not ask them for authority over them, nor did I overpower them over it. A man who was before me entrusted it to me, so I undertook it, and no one denounced it against me, and none disliked it except you. You yourselves regard as acceptable anyone who is just and equitable among the people. So leave me to be that man. If I oppose the truth and turn away from it, then no obedience is due to me from you. They said: Between us and you is one matter. He said: What is it? They said: We see that you have opposed the deeds of your family and called them injustices. If you are upon guidance and they are upon error, then curse them and disavow them. ʿUmar said: I know that you have not gone forth seeking this world, but you desire the Hereafter, yet you have missed its path. God, mighty and glorious, did not send His Messenger ﷺ as a curser. Abraham said: “Whoever follows me is of me, and whoever disobeys me, You are Forgiving, Merciful.” And God, mighty and glorious, said: “Those are they whom God guided, so follow their guidance.” I have called their deeds wrongdoing, and that suffices as blame and deficiency. Cursing the people of sins is not an obligatory duty from which there is no escape. If you say it is an obligation, then tell me: When did you curse Pharaoh? He said: I do not remember when I cursed him. He said: Does it suffice you not to curse Pharaoh, though he is the most wicked of creation and the worst of them, yet it does not suffice me not to curse my own family while they are praying and fasting? He said: Are they not disbelievers because of their wrongdoing? He said: No, because the Messenger of God ﷺ called people to faith, and whoever affirmed it and its laws, it was accepted from him. If he committed an offense, the punishment was carried out on him. So the Khārijī said: The Messenger of God ﷺ called people to the oneness of God and the affirmation of what was sent down from Him. ʿUmar said: None of them says, “I will not act according to the Sunnah of the Messenger of God.” Rather, the people were extravagant against themselves, knowing it was forbidden to them, but folly overcame them. ʿĀṣim said: Then disavow what contradicts your practice and reject their judgments. ʿUmar said: Tell me about Abū Bakr and ʿUmar—are they not upon truth? They said: Yes. He said: Do you know that when Abū Bakr fought the people of apostasy, he shed their blood, took captives, and seized their wealth? They said: Yes. He said: Do you know that ʿUmar afterward returned the captives to their clans for a ransom? They said: Yes. He said: Is ʿUmar free of Abū Bakr? They said: No. He said: Do you disavow either of them? They said: No. He said: Tell me about the people of al-Nahrawān, who are your predecessors. Do you know that the people of al-Kūfah went forth and did not shed blood or take wealth, while those of the people of al-Baṣrah who went out to them killed ʿAbd Allāh b. Khabbāb and his slave girl while she was pregnant? They said: Yes. He said: Is he who did not kill free of him who killed and attacked indiscriminately? They said: No. Do you disavow anyone of the two parties? They said: No. He said: Does it suffice you to be loyal to Abū Bakr and ʿUmar and the people of al-Baṣrah and the people of al-Kūfah, though you know their deeds differed, and it does not suffice me except to disavow my own family while the religion is one? Fear God! You are ignorant, accepting from people what the Messenger of God ﷺ rejected from them, and rejecting from them what he accepted. The one who feared before him is secure among you, and the one who was secure before him fears among you. He who testifies that there is no god but God and that Muḥammad is His servant and Messenger fears among you, whereas the one who did that was secure before the Messenger of God and his blood and wealth were protected, yet you kill him. And those of other religions are secure among you, so you forbid their blood and wealth. The Yashkurī said: What do you think of a man who was placed in charge of a people and their wealth, and acted justly in it, then entrusted it after him to a man who is not trustworthy? Do you consider that he fulfilled the right incumbent upon him to God, mighty and glorious, or do you consider that he has been saved? He said: No. He said: Will you hand over this affair to Yazīd after you, while you know that he will not uphold truth in it? He said: Someone other than I appointed him, and the Muslims are more entitled to what arises among them after me. He said: Do you consider that a rightful act of the one who appointed him? So ʿUmar wept and said: Give me three days’ respite. So they went out from his presence and then returned to him. ʿĀṣim said: I bear witness that you are upon truth. ʿUmar said to the Yashkurī: What do you say? He said: What you have described is most excellent, but I will not act presumptuously against the Muslims in a matter. Present to them what you have said and learn what their argument is. As for ʿĀṣim, he remained with ʿUmar, and ʿUmar ordered a stipend for him. Then he died fifteen days later. ʿUmar b. ʿAbd al-ʿAzīz used to say: The affair of Yazīd has destroyed me, and I have been defeated in it, so I seek God’s forgiveness. The Banū Umayyah feared that he would take out the wealth that was in their hands and that he would remove Yazīd from the succession. So they assigned someone to ʿUmar who gave him poison to drink. After that he remained only three days until he fell ill and died, while Muḥammad b. Jarīr was facing the Khawārij, neither attacking them nor they attacking him, each side awaiting the return of the messengers from ʿUmar b. ʿAbd al-ʿAzīz. So he died while the matter was in that state.
Tarikh (al-Tabari) 2433No grade recorded
الْقَبْضِ عَلَى يَزِيدَ بْنِ الْمُهَلَّبِ وَاسْتِعْمَالِ الْجَرَّاحِ عَلَى خُرَاسَانَ قِيلَ: وَفِي سنة مائة من الهجرة كَتَبَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ إِلَى عَدِيِّ بْنِ أَرْطَاةَ يَأْمُرُهُ بِإِنْفَاذِ يَزِيدَ بْنِ الْمُهَلَّبِ إِلَيْهِ مُوثَقًا، وَكَانَ عُمَرُ قَدْ كَتَبَ إِلَيْهِ أَنْ يَسْتَخْلِفَ عَلَى عَمَلِهِ وَيُقْبِلَ إِلَيْهِ، فَاسْتَخْلَفَ مَخْلَدًا ابْنَهُ، وَقَدِمَ مِنْ خُرْسَانَ وَنَزَلَ وَاسِطًا، ثُمَّ رَكِبَ السُّفُنَ يُرِيدُ الْبَصْرَةَ، فَبَعَثَ عَدِيُّ بْنُ أَرْطَاةَ مُوسَى بْنَ الْوَجِيهِ الْحِمْيَرِيَّ، فَلَحِقَهُ فِي نَهْرِ مَعْقِلٍ عِنْدَ الْجِسْرِ، فَأَوْثَقَهُ وَبَعَثَ بِهِ إِلَى عُمَرَ بْنِ عَبْدِ الْعَزِيزِ، فَدَعَا بِهِ عُمَرُ، وَكَانَ يُبْغِضُ يَزِيدَ وَأَهْلَ بَيْتِهِ، وَيَقُولُ: هَؤُلَاءِ جَبَابِرَةٌ وَلَا أُحِبُّ مِثْلَهُمْ. وَكَانَ يَزِيدُ يُبْغِضُ عُمَرَ، وَيَقُولُ: إِنَّهُ مُرَاءٍ، فَلَمَّا وَلِيَ عُمَرُ عَرَفَ يَزِيدُ أَنَّهُ بَعِيدٌ مِنَ الرِّيَاءِ، وَلَمَّا دَعَا عُمَرُ يَزِيدَ سَأَلَهُ عَنِ الْأَمْوَالِ الَّتِي كَتَبَ بِهَا إِلَى سُلَيْمَانَ، فَقَالَ: كُنْتُ مِنْ سُلَيْمَانَ بِالْمَكَانِ الَّذِي قَدْ رَأَيْتَ، وَإِنَّمَا كَتَبْتُ إِلَى سُلَيْمَانَ لِأُسْمِعَ النَّاسَ بِهِ، وَقَدْ عَلِمْتُ أَنَّ سُلَيْمَانَ لَمْ يَكُنْ لِيَأْخُذَنِي بِهِ. فَقَالَ لَهُ: لَا أَجِدُ فِي أَمْرِكَ إِلَّا حَبْسَكَ، فَاتَّقِ اللَّهَ وَأَدِّ مَا قِبَلَكَ، فَإِنَّهَا حُقُوقُ الْمُسْلِمِينَ، وَلَا يَسَعُنِي تَرْكُهَا. وَحَبَسَهُ بِحِصْنِ حَلَبَ. وَبَعَثَ الْجَرَّاحَ بْنَ عَبْدِ اللَّهِ الْحَكَمِيَّ، فَسَرَّحَهُ إِلَى خُرَاسَانَ أَمِيرًا عَلَيْهَا، وَأَقْبَلَ مَخْلَدُ بْنُ يَزِيدَ مِنْ خُرَاسَانَ يُعْطِي النَّاسَ، فَفَرَّقَ أَمْوَالًا عَظِيمَةً، ثُمَّ قَدِمَ عَلَى عُمَرَ فَقَالَ لَهُ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّ اللَّهَ صَنَعَ لِهَذِهِ الْأُمَّةِ بِوِلَايَتِكَ، وَقَدِ ابْتُلِينَا بِكَ، فَلَا نَكُنْ نَحْنُ أَشْقَى النَّاسِ بِوِلَايَتِكَ، عَلَامَ تَحْبِسُ هَذَا الشَّيْخَ ؟ أَنَا أَتَحَمَّلُ مَا عَلَيْهِ، فَصَالِحْنِي عَلَى مَا تَسْأَلُ. فَقَالَ عُمَرُ: لَا إِلَّا أَنْ يَحْمِلَ الْجَمِيعَ. فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ إِنْ كَانَتْ لَكَ بَيِّنَةٌ فَخُذْ بِهَا، وَإِلَّا فَصَدِّقْ مُقَالَةَ يَزِيدَ وَاسْتَحْلِفْهُ، فَإِنْ لَمْ يَفْعَلْ فَصَالِحْهُ. فَقَالَ عُمَرُ: مَا آخُذُهُ إِلَّا بِجَمِيعِ الْمَالِ. فَخَرَجَ مَخْلَدٌ مِنْ عِنْدِهِ، فَقَالَ عُمَرُ: هَذَا خَيْرٌ مِنْ أَبِيهِ. ثُمَّ لَمْ يَلْبَثْ مَخْلَدٌ إِلَّا قَلِيلًا حَتَّى مَاتَ، فَصَلَّى عَلَيْهِ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ، فَقَالَ: الْيَوْمَ مَاتَ فَتَى الْعَرَبِ، وَأَنْشَدَ: بَكَوْا حُذَيْفَةَ لَمْ يُبَكُّوا مِثْلَهُ حَتَّى تَبِيدَ خَلَائِقٌ لَمْ تُخْلَقِ فَلَمَّا أَبَى يَزِيدُ أَنْ يُؤَدِّيَ إِلَى عُمَرَ شَيْئًا أَلْبَسَهُ جُبَّةَ صُوفٍ، وَحَمَلَهُ عَلَى جَمَلٍ، وَقَالَ: سِيرُوا بِهِ إِلَى دَهْلَكَ. فَلَمَّا خَرَجَ، وَمَرُّوا بِهِ عَلَى النَّاسِ، أَخَذَ يَقُولُ: أَمَا لِي عَشِيرَةٌ ؟ إِنَّمَا يَذْهَبُ إِلَى دَهْلَكَ الْفَاسِقُ وَاللِّصُّ. فَدَخَلَ سَلَامَةُ بْنُ نُعَيْمٍ الْخَوْلَانِيُّ عَلَى عُمَرَ فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ ارْدُدْ يَزِيدَ إِلَى مَحْبِسِهِ فَإِنِّي أَخَافُ إِنْ أَمْضَيْتَهُ أَنْ يَنْتَزِعَهُ قَوْمُهُ، فَإِنَّهُمْ قَدْ عَصَبُوا لَهُ. فَرَدَّهُ إِلَى مَحْبِسِهِ، فَبَقِيَ فِيهِ حَتَّى بَلَغَهُ مَرَضُ عُمَرَ.
✧ The arrest of Yazīd b. al-Muhallab and the appointment of al-Jarrāḥ over Khurāsān It is said: In the year one hundred of the Hijrah, ʿUmar b. ʿAbd al-ʿAzīz wrote to ʿAdī b. Arṭāh, ordering him to send Yazīd b. al-Muhallab to him in fetters. ʿUmar had written to him to appoint a successor over his governorship and come to him. He appointed his son Mukhallad as his successor, and he came from Khurāsān and alighted at Wāsiṭ. Then he boarded ships wanting to go to al-Baṣrah. ʿAdī b. Arṭāh sent Mūsā b. al-Wajīh al-Ḥimyarī, and he caught up with him in the canal of Maʿqil near the bridge. He bound him and sent him to ʿUmar b. ʿAbd al-ʿAzīz. ʿUmar summoned him. He disliked Yazīd and his household, and he used to say: These are tyrants, and I do not love their like. Yazīd used to dislike ʿUmar and say: He is a hypocrite. When ʿUmar took charge, Yazīd knew that he was far from hypocrisy. When ʿUmar summoned Yazīd, he asked him about the monies about which he had written to Sulaymān. He said: I was with Sulaymān in the station that you have seen, and I only wrote to Sulaymān to make the people hear of it. I knew that Sulaymān would not hold me to it. He said to him: I find nothing for your affair except to imprison you. Fear God and deliver what is with you, for it is the right of the Muslims, and it is not proper for me to leave it. He imprisoned him in the fortress of Aleppo. He sent al-Jarrāḥ b. ʿAbd Allāh al-Ḥakamī and dispatched him to Khurāsān as its governor. Mukhallad b. Yazīd came from Khurāsān giving people gifts, and he distributed great sums of money. Then he came to ʿUmar and said to him: O Commander of the Faithful, God has done good to this community through your governorship, and we have been tried by you. Let us not be the most wretched of people because of your governorship. Why do you imprison this old man? I will take responsibility for what is upon him. Make a settlement with me for what you ask. ʿUmar said: No, unless he delivers the whole. He said: O Commander of the Faithful, if you have clear proof, take it; otherwise, believe the statement of Yazīd and make him swear. If he does not, then make a settlement with him. ʿUmar said: I will not take from him except the whole of the money. Mukhallad went out from his presence, and ʿUmar said: This one is better than his father. Mukhallad did not remain long before he died. ʿUmar b. ʿAbd al-ʿAzīz prayed over him and said: Today the young man of the Arabs has died. He recited: They wept for Ḥudhayfah; they did not weep for his like, until creatures not yet created pass away. When Yazīd refused to deliver anything to ʿUmar, he clothed him in a woolen jubbah and mounted him on a camel, and said: Take him away to Dahlak. When he went out and they passed with him among the people, he began to say: Do I have no kinsmen? Only the dissolute and the thief go to Dahlak. Salāmah b. Nuʿaym al-Khawlānī entered upon ʿUmar and said: O Commander of the Faithful, return Yazīd to his prison, for I fear that if you send him off, his people will snatch him away, for they have banded together for him. So he returned him to his prison, and he remained in it until the news of ʿUmar’s illness reached him.
Tarikh (al-Tabari) 2434No grade recorded
عَزْلِ الْجَرَّاحِ وَاسْتِعْمَالِ عَبْدِ الرَّحْمَنِ بْنِ نُعَيْمٍ الْقُشَيْرِيِّ وَعَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللَّهِ وَقِيلَ: فِي سنة مائة من الهجرة عَزَلَ عُمَرُ الْجَرَّاحَ بْنَ عَبْدِ اللَّهِ الْحَكَمِيَّ عَنْ خُرَاسَانَ، وَاسْتَعْمَلَ عَلَيْهَا عَبْدَ الرَّحْمَنِ بْنَ نُعَيْمٍ الْقُشَيْرِيَّ، وَكَانَ عَزْلُ الْجَرَّاحِ فِي رَمَضَانَ. كَانَ سَبَبُ ذَلِكَ أَنْ يَزِيدَ لَمَّا عُزِلَ عَنْ خُرَاسَانَ أَرْسَلَ عَامِلُ الْعِرَاقِ عَامِلًا عَلَى جُرْجَانَ، فَأَخَذَ جَهْمَ بْنَ زَحْرٍ الْجُعْفِيَّ، وَكَانَ عَلَى جُرْجَانَ عَامِلًا لِيَزِيدَ بْنَ الْمُهَلَّبِ، فَحَبَسَهُ وَقَيَّدَهُ، وَحَبَسَ رَهْطًا قَدِمُوا مَعَهُ، ثُمَّ خَرَجَ إِلَى الْجَرَّاحِ بِخُرَاسَانَ، فَأَطْلَقَ أَهْلُ جُرْجَانَ عَامِلَهُمْ، وَقَالَ الْجَرَّاحُ لِجَهْمٍ: لَوْلَا أَنَّكَ ابْنُ عَمِّي لَمْ أُسَوِّغْكَ هَذَا. فَقَالَ جَهْمٌ: وَلَوْلَا أَنَّكَ ابْنُ عَمِّي لَمْ آتِكَ. وَكَانَ جَهْمٌ سِلْفَ الْجَرَّاحِ مِنْ قِبَلِ ابْنَتَيِ الْحُصَيْنِ بْنِ الْحَارِثِ، وَأَمَّا كَوْنُهُ ابْنَ عَمِّهِ فَلِأَنَّ الْحَكَمَ وَالْجُعْفِيَّ ابْنَا سَعْدٍ الْقُشَيْرِيِّ. فَقَالَ لَهُ الْجَرَّاحُ: خَالَفْتَ إِمَامَكَ، فَاغْزُ لَعَلَّكَ تَظْفَرُ، فَيَصْلُحُ أَمْرُكَ عِنْدَهُ. فَوَجَّهَهُ إِلَى الْخُتَّلِ، فَغَنِمَ مِنْهُمْ وَرَجِعَ، وَأَوْفَدَ الْجَرَّاحُ إِلَى عُمَرَ وَفْدًا، رَجُلَيْنِ مِنَ الْعَرَبِ، وَرَجُلًا مِنَ الْمَوَالِي يُكَنَّى أَبَا الصَّيْدِ، فَتَكَلَّمَ الْعَرَبِيَّانِ وَالْمَوْلَى سَاكِتٌ، فَقَالَ عُمَرُ: مَا أَنْتَ مِنَ الْوَفْدِ ؟ قَالَ: بَلَى. قَالَ: فَمَا يَمْنَعُكَ مِنَ الْكَلَامِ ؟ فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ عِشْرُونَ أَلْفًا مِنَ الْمَوَالِي يَغْزُونَ بِلَا عَطَاءٍ وَلَا رِزْقٍ، وَمِثْلُهُمْ قَدْ أَسْلَمُوا مِنَ الذِّمَّةِ يُؤْخَذُونَ بِالْخَرَاجِ، فَأَمِيرُنَا عَصَبِيٌّ جَافٍ يَقُومُ عَلَى مِنْبَرِنَا، فَيَقُولُ: أَتَيْتُكُمْ حَفِيًّا، وَأَنَا الْيَوْمُ عَصَبِيٌّ، وَاللَّهِ لَرَجُلٌ مِنْ قَوْمِي أَحَبُّ إِلَيَّ مِنْ مِائَةٍ مِنْ غَيْرِهِمْ. وَهُوَ بَعْدُ سَيْفٌ مِنْ سُيُوفِ الْحَجَّاجِ، قَدْ عَمِلَ بِالظُّلْمِ وَالْعُدْوَانِ. قَالَ عُمَرُ: إِذَنْ بِمِثْلِكَ يُوفَدُ. فَكَتَبَ عُمَرُ إِلَى الْجَرَّاحِ: انْظُرْ مَنْ صَلَّى قِبَلَكَ [ إِلَى الْقِبْلَةِ ] فَضَعْ عَنْهُ الْجِزْيَةَ. فَسَارَعَ النَّاسُ إِلَى الْإِسْلَامِ، فَقِيلَ لِلْجَرَّاحِ: إِنِ النَّاسَ قَدْ سَارَعُوا إِلَى الْإِسْلَامِ نُفُورًا مِنَ الْجِزْيَةِ، فَامْتَحِنْهُمْ بِالْخِتَانِ. فَكَتَبَ الْجَرَّاحُ بِذَلِكَ إِلَى عُمَرَ، فَكَتَبَ عُمَرُ إِلَيْهِ: إِنَّ اللَّهَ بَعَثَ مُحَمَّدًا ﷺ، دَاعِيًا وَلَمْ يَبْعَثْهُ خَاتِنًا، وَقَالَ: إِيتُونِي رَجُلًا صَدُوقًا أَسْأَلُهُ عَنْ خُرَاسَانَ. فَقِيلَ لَهُ: عَلَيْكَ بِأَبِي مِجْلَزٍ. فَكَتَبَ إِلَى الْجَرَّاحِ: أَنْ أَقْبِلْ وَاحْمِلْ أَبَا مِجْلَزٍ، وَخَلِّفْ عَلَى حَرْبِ خُرَاسَانَ عَبْدَ الرَّحْمَنِ بْنَ نُعَيْمٍ الْعَامِرِيَّ. فَخَطَبَ الْجَرَّاحُ وَقَالَ: يَا أَهْلَ خُرَاسَانَ جِئْتُكُمْ فِي ثِيَابِي هَذِهِ الَّتِي عَلَيَّ وَعَلَى فَرَسِي، لَمْ أُصِبْ مِنْ مَالِكُمْ إِلَّا حِلْيَةَ سَيْفِي. وَلَمْ يَكُنْ عِنْدَهُ إِلَّا فَرَسٌ وَبَغْلَةٌ. فَسَارَ عَنْهُمْ، فَلَمَّا قَدِمَ عَلَى عُمَرَ قَالَ: مَتَى خَرَجْتَ ؟ قَالَ: فِي شَهْرِ رَمَضَانَ. قَالَ: صَدَقَ مَنْ وَصَفَكَ بِالْجَفَاءِ، هَلَّا أَقَمْتَ حَتَّى تُفْطِرَ ثُمَّ تَخْرُجَ ! وَكَانَ الْجَرَّاحُ كَتَبَ إِلَى عُمَرَ: إِنِّي قَدِمْتُ خُرَاسَانَ، فَوَجَدْتُ قَوْمًا قَدْ أَبْطَرَتْهُمُ الْفِتْنَةُ، فَأَحَبُّ الْأُمُورِ إِلَيْهِمْ أَنْ يَعُودُوا لِيَمْنَعُوا حَقَّ اللَّهِ عَلَيْهِمْ، فَلَيْسَ يَكْفِهِمْ إِلَّا السَّيْفُ وَالسَّوْطُ، فَكَرِهْتُ الْإِقْدَامَ عَلَى ذَلِكَ إِلَّا بِإِذْنِكَ. فَكَتَبَ إِلَيْهِ عُمَرُ: يَا ابْنَ أُمِّ الْجَرَّاحِ، أَنْتَ أَحْرَصُ عَلَى الْفِتْنَةِ مِنْهُمْ، لَا تَضْرِبَنَّ مُؤْمِنًا وَلَا مُعَاهِدًا سَوْطًا إِلَّا فِي الْحَقِّ، وَاحْذَرِ الْقِصَاصَ، فَإِنَّكَ صَائِرٌ إِلَى مَنْ يَعْلَمُ خَائِنَةَ الْأَعْيُنِ وَمَا تُخْفِي الصُّدُورُ، وَتَقْرَأُ كِتَابًا: لَا يُغَادِرُ صَغِيرَةً وَلَا كَبِيرَةً إِلَّا أَحْصَاهَا. فَلَمَّا قَدِمَ الْجَرَّاحُ عَلَى عُمَرَ، وَقَدِمَ أَبُو مِجْلَزٍ، قَالَ لَهُ عُمَرُ: أَخْبِرْنِي عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللَّهِ، قَالَ: يُكَافِي الْأَكْفَاءَ، وَيُعَادِي الْأَعْدَاءَ، وَهُوَ أَمِيرٌ يَفْعَلُ مَا يَشَاءُ، وَيُقْدِمُ إِنْ وَجَدَ مَنْ يُسَاعِدُهُ. قَالَ: فَعَبْدُ الرَّحْمَنِ بْنُ نُعَيْمٍ ؟ قَالَ: يُحِبُّ الْعَافِيَةَ وَالتَّأَنِّي، وَهُوَ أَحَبُّ إِلَيَّ. فَوَلَّاهُ الصَّلَاةَ وَالْحَرْبَ، وَوَلَّى عَبْدَ الرَّحْمَنِ الْقُشَيْرِيَّ الْخَرَاجَ، وَكَتَبَ إِلَى أَهْلِ خُرَاسَانَ: إِنِّي اسْتَعْمَلْتُ عَبْدَ الرَّحْمَنِ عَلَى حَرْبِكُمْ، وَعَبْدَ الرَّحْمَنِ [ بْنَ عَبْدِ اللَّهِ ] عَلَى خَرَاجِكُمْ، وَكَتَبَ إِلَيْهِمَا يَأْمُرُهُمَا بِالْمَعْرُوفِ وَالْإِحْسَانِ. فَلَمْ يَزَلْ عَبْدُ الرَّحْمَنِ بْنُ نُعَيْمٍ عَلَى خُرَاسَانَ حَتَّى مَاتَ عُمَرُ، وَبَعْدَ ذَلِكَ حَتَّى قُتِلَ يَزِيدُ بْنُ الْمُهَلَّبِ، وَوَجَّهَ مَسْلَمَةُ سَعِيدَ بْنَ عَبْدِ الْعَزِيزِ الْحَارِثَ بْنَ الْحَكَمِ، فَكَانَتْ وِلَايَتُهُ أَكْثَرَ مِنْ سَنَةٍ وَنِصْفٍ.
✧ The dismissal of al-Jarrāḥ and the appointment of ʿAbd al-Raḥmān b. Nuʿaym al-Qushayrī and ʿAbd al-Raḥmān b. ʿAbd Allāh And it is said: In the year 100 of the Hijrah, ʿUmar dismissed al-Jarrāḥ b. ʿAbd Allāh al-Ḥakamī from Khurāsān and appointed over it ʿAbd al-Raḥmān b. Nuʿaym al-Qushayrī. Al-Jarrāḥ's dismissal was in Ramaḍān. The reason for that was that when Yazīd was dismissed from Khurāsān, the governor of Iraq sent a governor to Jurjān, and he seized Jahm b. Zaḥr al-Juʿfī, who was over Jurjān as governor for Yazīd b. al-Muhallab. He imprisoned him and put him in chains, and imprisoned a group who had come with him. Then he went out to al-Jarrāḥ in Khurāsān, and the people of Jurjān released their governor. Al-Jarrāḥ said to Jahm: Were it not that you are my paternal cousin, I would not have permitted you this. Jahm said: And were it not that you are my paternal cousin, I would not have come to you. Jahm was al-Jarrāḥ's brother-in-law through the two daughters of al-Ḥuṣayn b. al-Ḥārith. As for his being his paternal cousin, it is because al-Ḥakam and al-Juʿfī were the two sons of Saʿd al-Qushayrī. Al-Jarrāḥ said to him: You have opposed your imam, so go on a raid; perhaps you will be victorious and your affair will be set right with him. So he sent him to Khuttal, and he took booty from them and returned. Al-Jarrāḥ sent a delegation to ʿUmar: two men from the Arabs and one man from the mawālī called Abū al-Ṣayd. The two Arabs spoke while the mawlā remained silent. ʿUmar said: Are you not of the delegation? He said: Yes. He said: Then what prevents you from speaking? He said: O Commander of the Faithful, twenty thousand of the mawālī raid without stipend or provision, and the like of them have converted from the protected people but are still taken with the land tax. Our amir is a partisan, rough: he stands on our minbar and says: I came to you as a ḥafī, but today I am a partisan. By God, one man of my people is dearer to me than a hundred of others. He is moreover a sword among the swords of al-Ḥajjāj, who has acted with injustice and enmity. ʿUmar said: Then with one like you one sends delegations. So ʿUmar wrote to al-Jarrāḥ: Look to whoever prays facing the qiblah before you and remove the jizyah from him. The people hastened to Islam. It was said to al-Jarrāḥ: The people have hastened to Islam fleeing from the jizyah, so test them by circumcision. Al-Jarrāḥ wrote about that to ʿUmar, and ʿUmar wrote to him: God sent Muḥammad ﷺ as a caller and did not send him as a circumciser. And he said: Bring me a truthful man to ask him about Khurāsān. It was said to him: You should take Abū Mijlaz. So he wrote to al-Jarrāḥ: Come, and carry Abū Mijlaz, and leave over the war of Khurāsān ʿAbd al-Raḥmān b. Nuʿaym al-ʿĀmirī. Al-Jarrāḥ gave a sermon and said: O people of Khurāsān, I came to you in these clothes of mine that are upon me and upon my horse; I have obtained nothing of your wealth except the ornament of my sword. He had nothing but a horse and a mule. Then he departed from them. When he came to ʿUmar, he said: When did you set out? He said: In the month of Ramaḍān. He said: The one who described you as rough spoke truth. Why did you not stay until you broke the fast and then set out? Al-Jarrāḥ had written to ʿUmar: I came to Khurāsān and found a people whom tribulation had made insolent. The dearest of things to them is to return to withholding God's right over them. Nothing suffices them but the sword and the whip. I disliked to proceed with that except by your permission. ʿUmar wrote to him: O son of the mother of al-Jarrāḥ, you are more eager for tribulation than they. Do not strike a believer or a covenanted person with a whip except in the right, and beware of retaliation, for you are going to One who knows the treachery of the eyes and what the breasts conceal. And recite a Book: it leaves not a small thing or a great thing but has enumerated it. When al-Jarrāḥ came to ʿUmar and Abū Mijlaz came, ʿUmar said to him: Tell me about ʿAbd al-Raḥmān b. ʿAbd Allāh. He said: He rewards equals and is hostile to enemies, an amir who does what he wishes and advances if he finds one to help him. He said: And ʿAbd al-Raḥmān b. Nuʿaym? He said: He loves well-being and deliberateness, and he is dearer to me. So he appointed him over prayer and war, and appointed ʿAbd al-Raḥmān al-Qushayrī over the land tax, and wrote to the people of Khurāsān: I have appointed ʿAbd al-Raḥmān over your war and ʿAbd al-Raḥmān [b. ʿAbd Allāh] over your land tax. And he wrote to both of them commanding them to do what is right and to be good. ʿAbd al-Raḥmān b. Nuʿaym remained over Khurāsān until ʿUmar died, and after that until Yazīd b. al-Muhallab was killed. Maslamah sent Saʿīd b. ʿAbd al-ʿAzīz al-Ḥārith b. al-Ḥakam, so his governorship was more than a year and a half.
Tarikh (al-Tabari) 2435No grade recorded
ابْتِدَاءِ الدَّعْوَةِ الْعَبَّاسِيَّةِ وَفِي سنة مائة من الهجرة كَانَ بُدُوُّ دَعْوَةِ بَنِي الْعَبَّاسِ وَذَلِكَ أَنَّ مُحَمَّدَ بْنَ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ وَكَانَ مُقِيمًا بِأَرْضِ الشُّرَاةِ بَعَثَ مِنْ جِهَتِهِ رَجُلًا يُقَالُ لَهُ: مَيْسَرَةُ. إِلَى الْعِرَاقِ وَأَرْسَلَ طَائِفَةً أُخْرَى وَهُمْ; مُحَمَّدُ بْنُ خُنَيْسٍ وَأَبُو عِكْرِمَةَ السَّرَّاجُ وَهُوَ أَبُو مُحَمَّدٍ الصَّادِقُ وَحَيَّانُ الْعَطَّارُ خَالُ إِبْرَاهِيمَ بْنِ سَلَمَةَ إِلَى خُرَاسَانَ وَعَلَيْهَا يَوْمئِذٍ الْجَرَّاحُ بْنُ عَبْدِ اللَّهِ الْحَكَمِيُّ قَبْلَ أَنْ يُعْزَلَ فِي رَمَضَانَ وَأَمَرَهُمْ بِالدُّعَاءِ إِلَيْهِ، وَإِلَى أَهْلِ بَيْتِهِ فَلَقُوا مَنْ لَقُوا ثُمَّ انْصَرَفُوا بِكُتُبِ مَنِ اسْتَجَابَ مِنْهُمْ إِلَى مَيْسَرَةَ، الَّذِي بِالْعِرَاقِ فَبَعَثَ بِهَا إِلَى مُحَمَّدِ بْنِ عَلِيٍّ فَفَرِحَ بِهَا وَاسْتَبْشَرَ وَسَرَّهُ وَكَانَ مَبَادِئَ أَمْرٍ قَدْ كَتَبَ اللَّهُ إِتْمَامَهُ وَأَوَّلَ رَأْيٍ قَدْ أَحْكَمَ اللَّهُ إِبْرَامَهُ، وَذَلِكَ أَنَّ دَوْلَةَ بَنِي أُمَيَّةَ قَدْ بَانَ عَلَيْهَا مَخَايِلُ الْوَهْنِ وَالضَّعْفِ، وَلَا سِيَّمَا بَعْدَ مَوْتِ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ. وَقَدِ اخْتَارَ أَبُو مُحَمَّدٍ الصَّادِقُ لِمُحَمَّدِ بْنِ عَلِيٍّ اثْنَيْ عَشَرَ نَقِيبًا وَهُمْ; سُلَيْمَانُ بْنُ كَثِيرٍ الْخُزَاعِيُّ وَلَاهِزُ بْنُ قُرَيْظٍ التَّمِيمِيُّ وَقَحْطَبَةُ بْنُ شَبِيبٍ الطَّائِيُّ وَمُوسَى بْنُ كَعْبٍ التَّمِيمِيُّ وَخَالِدُ بْنُ إِبْرَاهِيمَ أَبُو دَاوُدَ مِنْ بَنِي عَمْرِو بْنِ شَيْبَانَ بْنِ ذَهَبٍ وَالْقَاسِمُ بْنُ مُجَاشِعٍ التَّمِيمِيُّ وَعِمْرَانُ بْنُ إِسْمَاعِيلَ أَبُو النَّجْمِ مَوْلًى لِآلِ أَبِي مُعَيْطٍ وَمَالِكُ بْنُ الْهَيْثَمِ الْخُزَاعِيُّ وَطَلْحَةُ بْنُ زُرَيْقٍ الْخُزَاعِيُّ وَعَمْرُو بْنُ أَعْيَنَ أَبُو حَمْزَةَ مَوْلًى لِخُزَاعَةَ وَشِبْلُ بْنُ طَهْمَانَ أَبُو عَلِيٍّ الْهَرَوِيُّ مَوْلًى لِبَنِي حَنِيفَةَ وَعِيسَى ابْنُ أَعْيَنَ مَوْلَى خُزَاعَةَ أَيْضًا. وَاخْتَارَ مِنْهُمْ سَبْعِينَ رَجُلًا أَيْضًا. وَكَتَبَ إِلَيْهِمْ مُحَمَّدُ بْنُ عَلِيٍّ كِتَابًا يَكُونُ مِثَالًا وَسِيرَةً يَقْتَدُونَ بِهَا وَيَسِيرُونَ بِهَا. كَانَ يَقُولُ لِرِجَالِ أَهْلِ الدَّعْوَةِ حِينَ أَرَادَ تَوْجِيهَهُمْ: أَمَّا الْكُوفَةُ وَسَوَادُهَا فَهُنَاكَ شِيعَةُ عَلِيٍّ وَوَلَدِهِ، وَأَمَّا الْبَصْرَةُ وَسَوَادُهَا فَعُثْمَانِيَّةٌ تَرَى الْكَفَّ، تَقُولُ: كُنْ عَبْدَ اللَّهِ الْمَقْتُولَ وَلَا تَكُنْ عَبْدَ اللَّهِ الْقَاتِلَ، وَأَمَّا الْجَزِيرَةُ فَحَرُورِيَّةٌ، وَأَمَّا الرِّقَّةُ فَمُسْلِمُونَ أَحْلَافُ النَّصَارَى، وَأَمَّا أَهْلُ الشَّامِ فَلَا يَعْرِفُونَ إِلَّا طَاعَةَ بَنِي مَرْوَانَ، وَأَمَّا أَهْلُ مَكَّةَ وَالْمَدِينَةِ فَقَدْ غَلَبَ عَلَيْهَا أَبُو بَكْرٍ وَعُمَرُ، وَلَكِنْ عَلَيْكُمْ بِخُرَاسَانَ فَإِنَّ هُنَاكَ الصُّدُورَ السَّلِيمَةَ وَالْقُلُوبَ الْفَارِغَةَ الَّتِي [لَمْ] تَتَقَسَّمْهَا الْأَهْوَاءُ وَلَمْ تَتَوَزَّعْهَا النِّحَلُ.
✧ The Beginning of the Abbasid Daʿwah. In the year 100 of the Hijrah was the beginning of the daʿwah of Banū al-ʿAbbās. That is because Muḥammad b. ʿAlī b. ʿAbd Allāh b. ʿAbbās, who was residing in the land of al-Shurāh, sent on his behalf a man called Maysarah to Iraq, and he sent another group, namely: Muḥammad b. Khunays, Abū ʿIkrimah al-Sarrāj (who is Abū Muḥammad al-Ṣādiq), and Ḥayyān al-ʿAṭṭār, the maternal uncle of Ibrāhīm b. Salamah, to Khurāsān, over which at that time was al-Jarrāḥ b. ʿAbd Allāh al-Ḥakamī, before he was dismissed in Ramaḍān. He commanded them to call people to him and to the people of his house. They met those they met, then departed with letters of those among them who responded to Maysarah, who was in Iraq. He sent them to Muḥammad b. ʿAlī, who rejoiced at them, was gladdened, and was pleased. It was the beginnings of a matter whose completion God had decreed, and a first counsel whose conclusion God had made firm. That is because the state of Banū Umayyah had shown signs of weakness and frailty, especially after the death of ʿUmar b. ʿAbd al-ʿAzīz. Abū Muḥammad al-Ṣādiq chose for Muḥammad b. ʿAlī twelve naqībs, namely: Sulaymān b. Kathīr al-Khuzāʿī, Lāhiz b. Qurayẓ al-Tamīmī, Qaḥṭabah b. Shabīb al-Ṭāʾī, Mūsā b. Kaʿb al-Tamīmī, Khālid b. Ibrāhīm Abū Dāwūd of Banū ʿAmr b. Shaybān b. Dhahab, al-Qāsim b. Mujāshiʿ al-Tamīmī, ʿImrān b. Ismāʿīl Abū al-Najm, a client of the family of Abū Muʿayṭ, Mālik b. al-Haytham al-Khuzāʿī, Ṭalḥah b. Zurayq al-Khuzāʿī, ʿAmr b. Aʿyan Abū Ḥamzah, a client of Khuzāʿah, Shibl b. Ṭahmān Abū ʿAlī al-Harawī, a client of Banū Ḥanīfah, and ʿĪsā b. Aʿyan, also a client of Khuzāʿah. He also chose from among them seventy men. Muḥammad b. ʿAlī wrote them a letter to serve as a model and a course of conduct that they would follow and act upon. He used to say to the men of the people of the daʿwah when he wanted to dispatch them: As for al-Kūfah and its surrounding district, there are the Shīʿah of ʿAlī and his son. As for al-Baṣrah and its surrounding district, they are ʿUthmānīs who advocate restraint, saying: Be ʿAbd Allāh the slain, and do not be ʿAbd Allāh the slayer. As for al-Jazīrah, they are Ḥarūrīs. As for al-Raqqah, they are Muslims allied with the Christians. As for the people of al-Shām, they know nothing but obedience to Banū Marwān. As for the people of Makkah and Madinah, Abū Bakr and ʿUmar have prevailed over them. But you must go to Khurāsān, for there are sound hearts and empty breasts that have not been divided by whims nor distributed among sects.
Tarikh (al-Tabari) 2436No grade recorded
وفِي سنة مائة من الهجرة أَمْرَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ أَهْلَ طُرَنْدَةَ بِالْقُفُولِ عَنْهَا إِلَى مَلَطْيَةَ ، وَطُرَنْدَةَ وَاغِلَةٌ فِي الْبِلَادِ الرُّومِيَّةِ مِنْ مَلَطْيَةَ بِثَلَاثِ مَرَاحِلَ، وَكَانَ عَبْدُ اللَّهِ بْنُ عَبْدِ الْمَلِكِ قَدْ أَسْكَنَهَا الْمُسْلِمِينَ بَعْدَ أَنْ غَزَاهَا سَنَةَ ثَلَاثٍ وَثَمَانِينَ، وَمَلَطْيَةُ يَوْمَئِذٍ خَرَابٌ، وَكَانَ يَأْتِيهِمْ جُنْدٌ مِنَ الْجَزِيرَةِ يُقِيمُونَ عِنْدَهُمْ إِلَى أَنْ يَنْزِلَ الثَّلْجُ، وَيَعُودُونَ إِلَى بِلَادِهِمْ، فَلَمْ يَزَالُوا كَذَلِكَ إِلَى أَنْ وَلِيَ عُمَرُ، فَأَمَرَهُمْ بِالْعَوْدِ إِلَى مَلَطْيَةَ، وَأَخْلَى طُرَنْدَةَ خَوْفًا عَلَى الْمُسْلِمِينَ مِنَ الْعَدِوِّ، وَأَخْرَبَ طُرَنْدَةَ، وَاسْتَعْمَلَ عَلَى مَلَطْيَةَ جَعُونَةَ بْنَ الْحَارِثِ أَحَدَ بَنِي عَامِرِ بْنِ صَعْصَعَةَ.
✧ In the year one hundred of the Hijrah, ʿUmar b. ʿAbd al-ʿAzīz ordered the people of Ṭurandah to withdraw from it to Malaṭyah. Ṭurandah lies deep in the Byzantine lands, three stages from Malaṭyah. ʿAbd Allāh b. ʿAbd al-Malik had settled the Muslims there after he raided it in the year eighty-three, when Malaṭyah was in ruins. A military detachment from al-Jazīrah used to come to them and stay with them until the snow fell, then return to their own lands. They remained thus until ʿUmar took office; he ordered them to return to Malaṭyah, evacuated Ṭurandah out of fear for the Muslims from the enemy, destroyed Ṭurandah, and appointed over Malaṭyah Jaʿūnah b. al-Ḥārith, one of the Banū ʿĀmir b. Ṣaʿṣaʿah.
Tarikh (al-Tabari) 2437No grade recorded
وَفِي سنة مائة من الهجرة كَتَبَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ إِلَى مُلُوكِ السِّنْدِ يَدْعُوهُمْ إِلَى الْإِسْلَامِ عَلَى أَنْ يُمَلِّكَهُمْ بِلَادَهُمْ، وَلَهُمْ مَا لِلْمُسْلِمِينَ وَعَلَيْهِمْ مَا عَلَى الْمُسْلِمِينَ، وَقَدْ كَانَتْ سِيرَتُهُ بِلَغَتْهُمْ، فَأَسْلَمَ جَيْشَبَهْ بْنُ ذَاهِرَ، وَالْمُلُوكُ تَسَمَّوْا لَهُ بِأَسْمَاءِ الْعَرَبِ، وَكَانَ عُمَرُ قَدِ اسْتَعْمَلَ عَلَى ذَلِكَ الثَّغْرِ عَمْرُو بْنُ مُسْلِمٍ أَخَا قُتَيْبَةَ بْنِ مُسْلِمٍ، فَغَزَا بَعْضَ الْهِنْدِ، فَظَفِرَ وَبَقِيَ مُلُوكُ السِّنْدِ مُسْلِمِينَ عَلَى بِلَادِهِمْ أَيَّامَ عُمَرَ وَيَزِيدَ بْنِ عَبْدِ الْمَلِكِ، فَلَمَّا كَانَ أَيَّامَ هِشَامٍ ارْتَدُوا عَنِ الْإِسْلَامِ، وَكَانَ سَبَبُهُ مَا نَذْكُرُهُ إِنْ شَاءَ اللَّهُ تَعَالَى.
✧ In the year one hundred of the Hijrah, ʿUmar b. ʿAbd al-ʿAzīz wrote to the kings of al-Sind, summoning them to Islam on condition that he would make them rulers of their lands, and that they would have what the Muslims have and be subject to what the Muslims are subject to. His conduct had already reached them, so Jayshabah b. Dhāhir embraced Islam, and the kings adopted Arabic names for him. ʿUmar had appointed over that frontier ʿAmr b. Muslim, the brother of Qutaybah b. Muslim, who raided part of India and was victorious. The kings of al-Sind remained Muslims ruling their lands during the days of ʿUmar and Yazīd b. ʿAbd al-Malik. When the days of Hishām came, they apostatized from Islam, the reason for which we shall mention, if God Almighty wills.
Tarikh (al-Tabari) 2438No grade recorded
وَفِيهَا أَغْزَى عُمَرُ بْنُ عَبْدِ الْعَزِيزِ الْوَلِيدَ بْنَ هِشَامٍ الْمُعَيْطِيَّ، وَعَمْرَو بْنَ قَيْسٍ الْكِنْدِيَّ الصَّائِفَةَ. وعَنْ جُوَيْرِيَةَ عَنْ إِسْمَاعِيلَ بْنِ أَبِي حَكِيمٍ، قَالَ: بَعَثَنِي عُمَرُ بْنُ عَبْدِ الْعَزِيزِ حِينَ وَلِيَ فِي الْفِدَاءِ، فَبَيْنَا أَنَا أَجُولُ فِي الْقُسْطَنْطِينِيَّةِ إِذْ سَمِعْتُ صَوْتًا يُغَنِّي وَهُوَ يَقُولُ: أَرِقْتُ وَغَابَ عَنِّي مَنْ يَلُومُ وَلَكِنْ لَمْ أَنَمْ أَنَا وَالْهُمُومُ كَأَنِّي مِنْ تَذَكُّرِ مَا أُلَاقِي إِذَا مَا أَظْلَمَ اللَّيْلُ الْبَهِيمُ سَقِيمٌ مَلَّ مِنْهُ أَقْرَبُوهُ وَوَدَّعَهُ الْمُدَاوِي وَالْحَمِيمُ وَكَمْ فِي بَحْرَةٍ بَيْنَ الْمُنَقَّا إِلَى أُحُدٍ إِلَى مَاءٍ زَرِيمُ إِلَى الْجَمَّاءِ مِنْ خَدٍّ أَسِيلٍ نَقِيِّ اللَّوْنِ لَيْسَ بِهِ كُلُومُ يُضِيءُ بِهِ الظَّلَامُ إِذَا تَبَدَّى كَضَوْءِ الْفَجْرِ مَنْظَرُهُ وَسِيمُ فَلَمَّا أَنْ دَنَا مِنَّا ارْتِحَالٌ وَقُرْبَ نَاجِيَاتِ السَّيْرِ كُومُ أَتَيْنَ مُوَدِّعَاتٍ وَالْمَطَايَا عَلَى أَكْوَارِهَا خُوصٌ هَجُومُ فَقَائِلَةٌ وَمُثْنِيَةٌ عَلَيْنَا تَقُولُ وَمَا لَهَا فِينَا حَمِيمُ وَأُخْرَى لُبُّهَا مَعَنَا وَلَكِنْ تَسَتَّرُ وَهْيَ وَاجِمَةٌ كَظُومُ تَعُدُّ لَنَا اللَّيَالِي تَحْتَصِيهَا مَتَى هُوَ خَائِنٌ مِنَّا قَدُومُ مَتَى تَرَ غَفْلَةَ الْوَاشِينَ عَنَّا تَجُدْ بِدُمُوعِهَا الْعَيْنُ السَّجُومُ قَالَ الزُّبَيْرُ: وَالشِّعْرُ لَبُقَيْلَةَ الْأَشْجَعِيِّ. قَالَ إِسْمَاعِيلُ بْنُ أَبِي حَكِيمٍ: فَسَأَلْتُهُ حِينَ دَخَلْتُ عَلَيْهِ، فَقُلْتُ لَهُ: مَنْ أَنْتَ؟ قَالَ: أَنَا الْوَابِصِيُّ الَّذِي أُخِذْتُ فَعُذِّبْتُ فَجَزِعْتُ فَدَخَلْتُ فِي دِينِهِمْ، فَقُلْتُ: إِنَّ أَمِيرَ الْمُؤْمِنِينَ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ بَعَثَنِي فِي الْفِدَاءِ وَأَنْتَ وَاللَّهِ أَحَبُّ مَنِ افْتَدَيْتُهُ إِلَّا أَنْ لَمْ تَكُنْ بَطَنْتَ فِي الْكُفْرِ، قَالَ: وَاللَّهِ لَقَدْ بَطَنْتُ فِي الْكُفْرِ، فَقُلْتُ: أَنْشُدُكَ اللَّهَ أَسْلِمْ، فَقَالَ: أُسْلِمُ، وَهَذَانَ ابْنَايَ وَقَدْ تَزَوَّجْتُ امْرَأَةً، وَهَذَانَ ابْنَاهَا، وَإِذَا دَخَلْتُ الْمَدِينَةَ قَالَ أَحَدُهُمْ: يَا نَصْرَانِيُّ، وَقِيلَ لِوَلَدَيَّ وَأُمِّهِمْ [وَوَلَدِهِمْ] كَذَلِكَ، لَا وَاللَّهِ لَا أَفْعَلُ، فَقُلْتُ لَهُ: قَدْ كُنْتَ قَارِئًا لِلْقُرْآنِ، فَقَالَ: إِنِّي وَاللَّهِ مِنْ أَقْرَإِ الْقُرَّاءِ لِلْقُرْآنِ، فَقُلْتُ: مَا بَقِيَ مَعَكَ مِنَ الْقُرْآنِ؟ قَالَ: لَا شَيْءَ إِلَّا هَذِهِ الْآيَةَ: ( رُبَمَا يَوَدُّ الَّذِينَ كَفَرُوا لَوْ كَانُوا مُسْلِمِينَ. وَفِيهَا اسْتَعْمَلَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ عُمَرَ بْنَ هُبَيْرَةَ الْفَزَارِيَّ عَلَى الْجَزِيرَةِ عَامِلًا عَلَيْهِمْ. ( وَفِيهَا اسْتَعْمَلَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ إِسْمَاعِيلَ بْنَ عَبْدِ اللَّهِ مَوْلَى بَنِي مَخْزُومٍ عَلَى إِفْرِيقِيَّةَ، وَاسْتَعْمَلَ السَّمْحَ بْنَ مَالِكٍ الْخَوْلَانِيَّ عَلَى الْأَنْدَلُسِ، وَكَانَ قَدْ رَأَى مِنْهُ أَمَانَةً وَدِيَانَةً عِنْدَ الْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ فَاسْتَعْمَلَهُ ). وَفِي هَذِهِ السَّنَةِ وَقَعَ طَاعُونٌ، فَقِيلَ لَهُ: طَاعُونُ عَدِيِّ بْنِ أَرْطَاةَ.
✧ In this year ʿUmar b. ʿAbd al-ʿAzīz sent al-Walīd b. Hishām al-Muʿayṭī and ʿAmr b. Qays al-Kindī on the summer expedition. From Juwayriyah, from Ismāʿīl b. Abī Ḥakīm, who said: ʿUmar b. ʿAbd al-ʿAzīz sent me, when he became caliph, to negotiate the ransom of prisoners. While I was walking about in Constantinople, I heard a voice singing, saying: I lay awake, and the one who would blame me was absent, but I did not sleep, I and the cares. It is as if I, from remembering what I endure, when the dark night grows black, am a sick man whom his nearest have wearied of, and whom the healer and the close friend have bidden farewell. And how many, in the open land between al-Munaqqā and Uḥud, to the water of Zarīm, to al-Jammāʾ, from a smooth cheek, pure in color, with no scars upon it, light up the darkness when it appears, like the light of dawn; his appearance is handsome. Then when departure drew near to us, and the approach of swift she-camels, sturdy and large-humped, they came to bid farewell, while the mounts upon their saddles were lean and swift. One would speak and praise us, saying—though she has no close friend among us—and another whose heart is with us, but she conceals it, silent and choking with grief. She counts the nights for us, reckoning them: when is a coming from us expected? When she sees the slanderers heedless of us, the eye that sheds abundant tears gives freely. Al-Zubayr said: The poetry is by Buqaylah al-Ashjaʿī. Ismāʿīl b. Abī Ḥakīm said: I asked him when I entered upon him, saying to him: Who are you? He said: I am al-Wābiṣī, who was taken and tortured, and I despaired and entered into their religion. I said: The Commander of the Believers ʿUmar b. ʿAbd al-ʿAzīz sent me to ransom prisoners, and you, by God, are the dearest of those whom I have ransomed, except that you have not become deeply rooted in unbelief. He said: By God, I have become deeply rooted in unbelief. I said: I adjure you by God, become a Muslim. He said: I shall become a Muslim, but these are my two sons, and I have married a woman, and these are her two sons. When I enter Madinah, one of them will say: O Christian, and the same will be said to my children and their mother [and their children]. No, by God, I will not do it. I said to him: You used to be a reciter of the Qurʾān. He said: By God, I am one of the most proficient reciters of the Qurʾān. I said: What of the Qurʾān remains with you? He said: Nothing except this verse: 'Perhaps those who disbelieve will wish that they had been Muslims' (Q 15:2). In this year ʿUmar b. ʿAbd al-ʿAzīz appointed ʿUmar b. Hubayrah al-Fazārī over al-Jazīrah as governor over them. (In this year ʿUmar b. ʿAbd al-ʿAzīz appointed Ismāʿīl b. ʿAbd Allāh, client of Banū Makhzūm, over Ifrīqiyah, and he appointed al-Samḥ b. Mālik al-Khawlānī over al-Andalus. He had seen trustworthiness and religiosity in him in the presence of al-Walīd b. ʿAbd al-Malik, so he appointed him.) In this year a plague occurred, and it was called the plague of ʿAdī b. Arṭāh.
Tarikh (al-Tabari) 2439No grade recorded
وَقَدْ حَجَّ بِالنَّاسِ فِي سنة مائة من الهجرة أَبُو بَكْرِ بْنِ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَزْمٍ نَائِبُ الْمَدِينَةِ. وَالنُّوَّابُ عَلَى الْأَمْصَارِ هُمُ الْمَذْكُورُونَ فِي الَّتِي قَبْلَهَا سِوَى مَنْ ذَكَرْنَا مِمَّنْ عُزِلَ وَتَوَلَّى غَيْرُهُ. وَاللَّهُ أَعْلَمُ. وَلَمْ يَحُجَّ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ فِي أَيَّامِ خِلَافَتِهِ لِشُغْلِهِ بِالْأُمُورِ، وَلَكِنَّهُ كَانَ يُبْرِدُ الْبَرِيدَ إِلَى الْمَدِينَةِ فَيَقُولُ لَهُ: سَلِّمْ عَلَى رَسُولِ اللَّهِ ﷺ عَنِّي.
✧ In the year 100 of the Hijrah, the pilgrimage with the people was led by Abu Bakr b. Muhammad b. ʿAmr b. Hazm, the governor of Madinah. The governors over the main cities are those mentioned in the previous year, except for those whom we have noted as having been dismissed and replaced by others. And Allah knows best. ʿUmar b. ʿAbd al-ʿAziz did not perform the pilgrimage during the days of his caliphate because he was occupied with affairs, but he used to send the courier to Madinah and say to him: 'Convey my greetings to the Messenger of Allah ﷺ.'
Tarikh (al-Tabari) 2440No grade recorded
وَفِي سنة مائة من الهجرة كَتَبَ عُمَرُ إِلَى عُمَّالِهِ يَأْمُرُهُمْ بِالْخَيْرِ وَيَنْهَاهُمْ عَنِ الشَّرِّ وَيُبَيِّنُ لَهُمُ الْحَقَّ، وَيُوَضِّحُهُ لَهُمْ، وَيَعِظُهُمْ فِيمَا بَيْنَهُ وَبَيْنَهُمْ وَيُخَوِّفُهُمْ بَأْسَ اللَّهِ وَانْتِقَامَهُ فَكَانَ فِيمَا كَتَبَ إِلَى عَبْدِ الرَّحْمَنِ بْنِ نُعَيْمٍ الْقُشَيْرِيِّ: أَمَّا بَعْدُ، فَكُنْ عَبْدًا لِلَّهِ نَاصِحًا لِلَّهِ فِي عِبَادِهِ، وَلَا تَأْخُذْكَ فِي اللَّهِ لَوْمَةُ لَائِمٍ، فَإِنَّ اللَّهَ أَوْلَى بِكَ مِنَ النَّاسِ وَحَقَّهُ عَلَيْكَ أَعْظَمُ، وَلَا تُوَلِّيَنَّ شَيْئًا مِنْ أُمُورِ الْمُسْلِمِينَ إِلَّا الْمَعْرُوفَ بِالنَّصِيحَةِ لَهُمْ، وَالتَّوْفِيرِ عَلَيْهِمْ، وَأَدَاءِ الْأَمَانَةِ فِيمَا اسْتُرْعِيَ، وَإِيَّاكَ أَنْ يَكُونَ مَيْلُكَ مَيْلًا إِلَى غَيْرِ الْحَقِّ; فَإِنَّ اللَّهَ لَا تَخْفَى عَلَيْهِ خَافِيَةٌ وَلَا تَذْهَبَنَّ عَنِ اللَّهِ مَذْهَبًا; فَإِنَّهُ لَا مَلْجَأَ مِنَ اللَّهِ إِلَّا إِلَيْهِ. وَكَتَبَ مِثْلَ ذَلِكَ مَوَاعِظَ كَثِيرَةً إِلَى الْعُمَّالِ. وَقَالَ الْبُخَارِيُّ فِي " صَحِيحِهِ ": وَكَتَبَ عُمَرُ إِلَى عَدِيِّ بْنِ عَدِيٍّ: إِنَّ لِلْإِيمَانِ فَرَائِضَ وَشَرَائِعَ وَحُدُودًا وَسُنَنًا، مَنِ اسْتَكْمَلَهَا اسْتَكْمَلَ الْإِيمَانَ، وَمَنْ لَمْ يَسْتَكْمِلْهَا لَمْ يَسْتَكْمِلِ الْإِيمَانَ، فَإِنْ أَعِشْ فَسَأُبَيِّنُهَا لَكُمْ حَتَّى تَعْمَلُوا بِهَا، وَإِنْ أَمُتْ فَمَا أَنَا عَلَى صُحْبَتِكُمْ بِحَرِيصٍ.
✧ In the year one hundred of the Hijrah, ʿUmar wrote to his governors, commanding them to do good and forbidding them from evil, clarifying the truth for them, explaining it to them, admonishing them in what was between him and them, and warning them of God's might and His vengeance. Among what he wrote to ʿAbd al-Raḥmān b. Nuʿaym al-Qushayrī was: To proceed: Be a servant of God, sincere to God regarding His servants. Let not the blame of any blamer overtake you concerning God, for God is more deserving of you than the people, and His right upon you is greater. Do not appoint anyone over any of the affairs of the Muslims except one known for sincerity to them, for safeguarding their interests, and for fulfilling the trust in what he has been entrusted with. Beware lest your inclination be an inclination to other than the truth, for nothing is hidden from God, and do not take any way away from God, for there is no refuge from God except to Him. And he wrote similar things, many admonitions, to the governors. Al-Bukhārī said in his "Ṣaḥīḥ": ʿUmar wrote to ʿAdī b. ʿAdī: Faith has obligations, laws, limits, and practices. Whoever fulfills them completely has completed faith, and whoever does not fulfill them completely has not completed faith. If I live, I shall explain them to you so that you may act upon them; and if I die, I am not eager for your company.
Tarikh (al-Tabari) 2441No grade recorded
مَنْ تُوُفِّيَ فِي سنة مائة مِنَ الْأَكَابِرِ بَسْرُ بْنُ سَعِيدٍ مَوْلَى الْحَضْرَمِيِّينَ بَسْرُ بْنُ سَعِيدٍ مَوْلَى الْحَضْرَمِيِّينَ : رَوَى عَنْ زَيْدِ بْنِ ثَابِتٍ، وَسَعْدِ بْنِ أَبِي وَقَّاصٍ، وَأَبِي هُرَيْرَةَ، وَأَبِي سَعِيدٍ. وَكَانَ بُسْرٌ ثِقَةً مِنَ الْعُبَّادِ الْمُنْقَطِعِينَ، وَأَهْلِ الزُّهْدِ فِي الدُّنْيَا، وَتُوُفِّيَ بِالْمَدِينَةِ وَهُوَ ابْنُ ثَمَانِ وَسَبْعَيْنِ، وَلَمْ يَدَعْ كَفَنًا. حَنَشُ بْنُ عَبْدِ اللَّهِ بْنِ عَمْرٍو، أَبُو رِشْدِينَ الصَّنْعَانِيُّ حَنَشُ بْنُ عَبْدِ اللَّهِ بْنِ عَمْرٍو، أَبُو رِشْدِينَ الصَّنْعَانِيُّ: كَانَ مَعَ عَلِيِّ بْنِ أَبِي طَالِبٍ بِالْكُوفَةِ، وَقَدِمَ مِصْرَ بَعْدَ قَتْلِ عَلِيٍّ، وَغَزَا الْمَغْرِبَ مَعَ رُوَيْفِعِ بْنِ ثَابِتٍ، وَغَزَا الْأَنْدَلُسَ مَعَ مُوسَى بْنِ نُصَيْرٍ، وَكَانَ فِيمَنْ ثَارَ مَعَ ابْنِ الزُّبَيْرِ عَلَى عَبْدِ الْمَلِكِ، فَأُتِيَ بِهِ عَبْدَ الْمَلِكِ فِي وَثَاقٍ فَعَفَا عَنْهُ، وَكَانَ عَبْدُ الْمَلِكِ حِينَ غَزَا الْمَغْرِبَ مَعَ مُعَاوِيَةَ بْنِ خَدِيجٍ، نَزَلَ عَلَيْهِ بِإِفْرِيقِيَّةَ سَنَةَ خَمْسِينَ، فَحَفِظَ لَهُ ذَلِكَ. وَكَانَ حَنَشٌ أَوَّلَ مَنْ وَلِيَ عُشُورَ إِفْرِيقِيَّةَ فِي الْإِسْلَامِ، وَكَانَ إِذَا فَرَغَ مِنْ عَشَائِهِ وَحَوَائِجِهِ وَأَرَادَ أَنْ يَرْقُدَ أَوْقَدَ الْمِصْبَاحَ وَقَدَّمَ الْمُصْحَفَ وَإِنَاءً فِيهِ مَاءٌ، وَكَانَ إِذَا وَجَدَ النُّعَاسَ أَخَذَ الْمَاءَ، وَإِذَا تَعَايَا فِي آيَةٍ نَظَرَ فِي الْمُصْحَفِ. وَتُوُفِّيَ بِإِفْرِيقِيَّةَ فِي هَذِهِ السَّنَةِ. عَبْدُ الْمَلِكِ بْنُ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَبْدُ الْمَلِكِ بْنُ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ: تُوُفِّيَ فِي خِلَافَةِ أَبِيهِ، وَكَانَ صَالِحًا. عَنْ عَبْدِ الْعَزِيزِ بْنِ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ، قَالَ: لَمَّا وَلِيَ [أَبِي] عُمَرُ الْخِلَافَةَ وَخَطَبَ النَّاسَ ذَهَبَ يَتَبَوَّأُ مَقِيلًا، فَأَتَاهُ ابْنُهُ عَبْدُ الْمَلِكِ، فَقَالَ: مَا تُرِيدُ أَنْ تَصْنَعَ؟ قَالَ: يَا بُنَيَّ أَقِيلُ، قَالَ: تَقِيلُ وَلَا تَرُدُّ الْمَظَالِمَ، فَقَالَ: أَيْ بُنَيَّ إِنِّي قَدْ سَهِرْتُ الْبَارِحَةَ فِي أَمْرِ عَمِّكَ سُلَيْمَانَ، فَإِذَا صَلَّيْتُ الظُّهْرَ رَدَدْتُ الْمَظَالِمَ، قَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، مَنْ لَكَ أَنْ تَعِيشَ إِلَى الظَّهْرِ، قَالَ: ادْنُ مِنِّي أَيْ بُنَيَّ. فَدَنَا مِنْهُ فَالْتَزَمَهُ وَقَبَّلَ بَيْنَ عَيْنَيْهِ وَقَالَ: الْحَمْدُ لِلَّهِ الَّذِي أَخْرَجَ مِنْ صُلْبِي مَنْ يُعِينُنِي عَلَى دِينِي، فَخَرَجَ وَلَمْ يَقِلْ. عَنْ عَاصِمِ بْنِ أَبِي بَكْرِ بْنِ عَبْدِ الْعَزِيزِ بْنِ مَرْوَانَ: أَنَّهُ وَفَدَ عَلَى سُلَيْمَانَ بْنِ عَبْدِ الْمَلِكِ. قَالَ: فَنَزَلْتُ عَلَى عَبْدِ الْمَلِكِ بْنِ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ وَهُوَ عَزَبٌ، فَكُنْتُ مَعَهُ فِي بَيْتِهِ، فَلَمَّا صَلَّيْنَا الْعِشَاءَ وَأَوَى كُلُّ رَجُلٍ مِنَّا إِلَى فِرَاشِهِ، فَلَمَّا ظَنَّ أَنْ قَدْ نِمْنَا قَامَ [إِلَى] الْمِصْبَاحِ فَأَطْفَأَهُ وَأَنَا أَنْظُرُ إِلَيْهِ، ثُمَّ جَعَلَ يُصَلِّي حَتَّى ذَهَبَ النَّوْمُ. قَالَ: فَاسْتَيْقَظْتُ وَهُوَ يَقْرَأُ: ( أَفَرَأَيْتَ إِنْ مَتَّعْنَاهُمْ سِنِينَ ثُمَّ جَاءَهُمْ مَا كَانُوا يُوعَدُونَ مَا أَغْنَى عَنْهُمْ مَا كَانُوا يُمَتَّعُونَ. ثُمَّ بَكَى ثُمَّ رَجَعَ إِلَيْهَا ثُمَّ بَكَى ثُمَّ لَمْ يَزَلْ يَفْعَلُ حَتَّى قُلْتُ سَيَقْتُلُهُ الْبُكَاءُ، فَلَمَّا رَأَيْتُ ذَلِكَ قُلْتُ: سُبْحَانَ اللَّهِ وَالْحَمْدُ لِلَّهِ، كَالْمُسْتَيْقِظِ مِنَ النَّوْمِ لِأَقْطَعَ ذَلِكَ عَنْهُ، فَلَمَّا سَمِعَنِي أَلْبَدَ فَلَمْ أَسْمَعْ لَهُ حِسًّا. عن زِيَادُ بْنُ أَبِي حَسَّانَ: أَنَّهُ شَهِدَ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ حِينَ دَفَنَ ابْنَهُ عَبْدَ الْمَلِكِ، اسْتَوَى قَائِمًا فَأَحَاطَ بِهِ النَّاسُ فَقَالَ: وَاللَّهِ يَا بُنَيَّ لَقَدْ كُنْتَ بَرًّا بِأَبِيكَ، وَوَ اللَّهِ مَا زِلْتُ مُنْذُ وَهَبَكَ اللَّهُ لِي مَسْرُورًا بِكَ، وَلَا وَاللَّهِ مَا كُنْتُ قَطُّ أَشَدَّ سُرُورًا وَلَا أَرْجَى لِحَظِّي مِنَ اللَّهِ مِنْكَ مُذْ وَضَعَتْكَ فِي الْمَنْزِلِ الَّذِي صَيَّرَكَ اللَّهُ إِلَيْهِ، فَرَحِمَكَ وَغَفَرَ لَكَ ذَنْبَكَ وَجَزَاكَ بِأَحْسَنِ عَمَلِكَ، وَرَحِمَ كُلَّ شَافِعٍ يَشْفَعُ لَكَ غَيْرِي شَاهِدٍ وَغَائِبٍ، رَضِيَنَا بِقَضَاءِ اللَّهِ وَسَلَّمْنَا لِأَمْرِهِ، وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ. ثُمَّ انْصَرَفَ. عِمْرَانُ بْنُ مِلْحَانَ، أَبُو رَجَاءٍ الْعُطَارِدِيُّ عِمْرَانُ بْنُ مِلْحَانَ، أَبُو رَجَاءٍ الْعُطَارِدِيُّ: عن يُوسُفُ بْنُ عَطِيَّةَ، عَنْ أَبِيهِ، قَالَ: دَخَلْتُ عَلَى أَبِي رَجَاءٍ الْعُطَارِدِيِّ، فَقَالَ: بُعِثَ النَّبِيُّ ﷺ وَنَحْنُ عَلَى مَاءٍ لَنَا، وَكَانَ لَنَا صَنَمٌ مُدَوَّرٌ فَحَمَلْنَاهُ عَلَى قَتَبٍ وَانْتَقَلْنَا مِنْ ذَلِكَ الْمَاءِ إِلَى غَيْرِهِ، فَمَرَرْنَا بِرَمْلَةٍ فَانْسَلَّ الْحَجَرُ فَوَقَعَ فِي الرَّمْلِ فَغَابَ فِيهِ، فَلَمَّا رَجَعْنَا إِلَى الْمَاءِ فَقَدْنَا الْحَجَرَ فَرَجَعْنَا فِي طَلَبِهِ فَإِذَا هُوَ فِي رَمْلٍ قَدْ غَابَ فَاسْتَخْرَجْنَاهُ، فَكَانَ ذَلِكَ أَوَّلَ إِسْلَامِي، فَقُلْتُ: إِنَّ إِلَهًا لَمْ يَمْتَنِعْ مِنْ تُرَابٍ يَغِيبُ فِيهِ لَإِلَهُ سُوءٍ وَإِنَّ الْعَنْزَ لَتَمْنَعُ حَيَاءَهَا بِثَدْيِهَا. فَرَجَعْتُ إِلَى الْمَدِينَةِ وَقَدْ تُوُفِّيَ رَسُولُ اللَّهِ ﷺ. قَالَ ابن الجوزي رحمه الله تعالى: رَوَى أَبُو رَجَاءٍ [الْعُطَارِدِيُّ ] عَنْ عُمَرَ وَابْنِ عَبَّاسٍ، وَأَمَّ قَوْمَهُ أَرْبَعِينَ سَنَةً، وَتُوُفِّيَ فِي خِلَافَةِ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ. سَالِمُ بْنُ أَبِي الْجَعْدِ الْأَشْجَعِيُّ سَالِمُ بْنُ أَبِي الْجَعْدِ الْأَشْجَعِيُّ مَوْلَاهُمُ الْكُوفِيُّ أَخُو زِيَادٍ وَعَبْدُ اللَّهِ وَعُبَيْدُ اللَّهِ وَعِمْرَانُ وَمُسْلِمٌ، وَهُوَ تَابِعِيٌّ جَلِيلٌ رَوَى عَنْ ثَوْبَانَ وَجَابِرٍ وَعَبْدِ اللَّهِ بْنِ عُمَرَ وَعَبْدِ اللَّهِ بْنِ عَمْرٍو وَالنُّعْمَانِ بْنِ بَشِيرٍ وَغَيْرِهِمْ، وَعَنْهُ قَتَادَةُ وَالْأَعْمَشُ وَآخَرُونَ وَكَانَ ثِقَةً نَبِيلًا جَلِيلًا، تُوُفِّيَ فِي هَذِهِ السَّنَةِ عَلَى الْمَشْهُورِ. أَبُو أُمَامَةَ بْنُ سَهْلِ بْنِ حُنَيْفٍ أَبُو أُمَامَةَ بْنُ سَهْلِ بْنِ حُنَيْفٍ الْأَنْصَارِيُّ الْأَوْسِيُّ الْمَدَنِيُّ وُلِدَ فِي حَيَاةِ النَّبِيِّ ﷺ وَرَآهُ وَحَدَّثَ عَنْ أَبِيهِ وَعُمَرَ وَعُثْمَانَ وَزَيْدِ بْنِ ثَابِتٍ وَمُعَاوِيَةَ وَابْنِ عَبَّاسٍ. وَعَنْهُ الزُّهْرِيُّ وَأَبُو حَازِمٍ وَجَمَاعَةٌ. قَالَ الزُّهْرِيُّ: كَانَ مِنْ عِلْيَةِ الْأَنْصَارِ وَعُلَمَائِهِمْ وَمِنْ أَبْنَاءِ الَّذِينَ شَهِدُوا بَدْرًا. وَقَالَ يُوسُفُ بْنُ الْمَاجِشُونِ عَنْ عُتْبَةَ بْنِ مُسْلِمٍ قَالَ: آخِرُ خَرْجَةٍ خَرَجَهَا عُثْمَانُ بْنُ عَفَّانَ ؓ إِلَى الْجُمُعَةِ، حَصَبَهُ النَّاسُ وَحَالُوا بَيْنَهُ وَبَيْنَ الصَّلَاةِ فَصَلَّى بِالنَّاسِ يَوْمَئِذٍ أَبُو أُمَامَةَ بْنُ سَهْلِ بْنِ حُنَيْفٍ. قَالُوا: تُوُفِّيَ سَنَةَ مِائَةٍ. وَاللَّهُ أَعْلَمُ. أَبُو الزَّاهِرِيَّةِ حُدَيْرُ بْنُ كُرَيْبٍ الْحِمْصِيُّ أَبُو الزَّاهِرِيَّةِ حُدَيْرُ بْنُ كُرَيْبٍ الْحِمْصِيُّ تَابِعِيٌّ جَلِيلٌ سَمِعَ أَبَا أُمَامَةَ صَدَى بْنَ عَجْلَانَ وَعَبْدَ اللَّهِ بْنَ بُسْرٍ وَيُقَالُ أَنَّهُ أَدْرَكَ أَبَا الدَّرْدَاءِ. وَالصَّحِيحُ أَنَّ رِوَايَتَهُ عَنْهُ وَعَنْ حُذَيْفَةَ مُرْسَلَةٌ، وَقَدْ حَدَّثَ عَنْهُ جَمَاعَةٌ مِنْ أَهْلِ بَلَدِهِ وَقَدْ وَثَّقَهُ ابْنُ مَعِينٍ وَغَيْرُهُ. وَمِنْ أَغْرَبِ مَا رُوِيَ عَنْهُ قَوْلُ قُتَيْبَةَ: ثَنَا شِهَابُ بْنُ خِرَاشٍ عَنْ حُمَيْدِ بْنِ أَبِي الزَّاهِرِيَّةِ قَالَ: أَغْفَيْتُ فِي صَخْرَةِ بَيْتِ الْمَقْدِسِ فَجَاءَتِ السَّدَنَةُ، فَأَغْلَقُوا عَلَيَّ الْبَابَ، فَمَا انْتَبَهْتُ إِلَّا بِتَسْبِيحِ الْمَلَائِكَةِ فَوَثَبْتُ مَذْعُورًا، فَإِذَا الْمَلَائِكَةُ صُفُوفٌ; فَدَخَلْتُ مَعَهُمْ فِي الصَّفِّ. قَالَ أَبُو عُبَيْدٍ، وَغَيْرُهُ: مَاتَ سَنَةَ مِائَةٍ. أَبُو الطُّفَيْلِ عَامِرُ بْنُ وَاثِلَةَ أَبُو الطُّفَيْلِ عَامِرُ بْنُ وَاثِلَةَ ابْنُ عَبْدِ اللَّهِ بْنِ عَمْرٍو اللَّيْثِيُّ الْكِنَانِيُّ صَحَابِيٌّ وَهُوَ آخِرُ مَنْ رَأَى النَّبِيَّ ﷺ وَفَاةً بِالْإِجْمَاعِ رَوَى عَنِ النَّبِيِّ ﷺ أَنَّهُ رَآهُ يَسْتَلِمُ الرُّكْنَ بِمِحْجَنِهِ وَذَكَرَ صِفَةَ النَّبِيِّ ﷺ وَرَوَى عَنْ أَبِي بَكْرٍ وَعُمَرَ وَعَلِيٍّ وَمُعَاذٍ وَابْنِ مَسْعُودٍ وَحَدَّثَ عَنْهُ الزُّهْرِيُّ وَقَتَادَةُ وَعَمْرُو بْنُ دِينَارٍ وَأَبُو الزُّبَيْرِ وَجَمَاعَةٌ مِنَ التَّابِعِينَ. وَكَانَ مِنْ أَنْصَارِ عَلِيِّ بْنِ أَبِي طَالِبٍ شَهِدَ مَعَهُ حُرُوبَهُ كُلَّهَا لَكِنْ نَقِمَ بَعْضُهُمْ عَلَيْهِ كَوْنَهُ كَانَ مَعَ الْمُخْتَارِ بْنِ أَبِي عُبَيْدٍ وَيُقَالُ: إِنَّهُ كَانَ حَامِلَ رَايَتِهِ. وَقَدْ رُوِيَ أَنَّهُ دَخَلَ عَلَى مُعَاوِيَةَ فَقَالَ لَهُ: مَا أَبْقَى لَكَ الدَّهْرُ مِنْ ثَكْلِكَ عَلِيًّا؟ فَقَالَ: ثُكْلَ الْعَجُوزِ الْمِقْلَاتِ وَالشَّيْخِ الرَّقُوبِ. قَالَ: كَيْفَ حُبُّكَ لَهُ؟ قَالَ: حُبُّ أُمِّ مُوسَى لِمُوسَى وَإِلَى اللَّهِ أَشْكُو التَّقْصِيرَ. قِيلَ: إِنَّهُ أَدْرَكَ مِنْ حَيَاةِ النَّبِيِّ ﷺ ثَمَانَ سِنِينَ وَمَاتَ سَنَةَ مِائَةٍ. وَقِيلَ: سَنَةَ سَبْعٍ وَمِائَةٍ. وَقِيلَ: سَنَةَ عَشْرٍ وَمِائَةٍ. فَاللَّهُ أَعْلَمُ. قَالَ مُسْلِمُ بْنُ الْحَجَّاجِ: وَهُوَ آخِرُ مَنْ مَاتَ مِنَ الصَّحَابَةِ مُطْلَقًا وَمَاتَ سَنَةَ مِائَةٍ. وَفِيهَا مَاتَ شَهْرُ بْنُ حَوْشَبٍ، ( وَقِيلَ سَنَةَ اثْنَتَيْ عَشْرَةَ وَمِائَةٍ.
✧ Those of the notables who died in the year one hundred Busr b. Saʿīd, client of the Ḥaḍramīs Busr b. Saʿīd, client of the Ḥaḍramīs: He narrated from Zayd b. Thābit, Saʿd b. Abī Waqqāṣ, Abū Hurayrah, and Abū Saʿīd. Busr was a trustworthy man among the devoted worshippers and the ascetics who renounced the world. He died in al-Madīnah at the age of seventy-eight, and he left no shroud. Ḥanash b. ʿAbd Allāh b. ʿAmr, Abū Rashdīn al-Ṣanʿānī Ḥanash b. ʿAbd Allāh b. ʿAmr, Abū Rashdīn al-Ṣanʿānī: He was with ʿAlī b. Abī Ṭālib in al-Kūfah, and he came to Egypt after the killing of ʿAlī. He raided the Maghrib with Ruwayfiʿ b. Thābit and raided al-Andalus with Mūsā b. Nuṣayr. He was among those who rose with Ibn al-Zubayr against ʿAbd al-Malik, so he was brought to ʿAbd al-Malik in bonds, and he pardoned him. ʿAbd al-Malik, when he raided the Maghrib with Muʿāwiyah b. Khadīj, stayed with him in Ifrīqiyah in the year fifty, so he remembered that for him. Ḥanash was the first to oversee the tithes of Ifrīqiyah in Islam. When he finished his evening prayer and his needs and wanted to sleep, he lit the lamp, placed the muṣḥaf before him, and a vessel containing water. When drowsiness came over him, he took the water, and when he was puzzled by a verse, he looked in the muṣḥaf. He died in Ifrīqiyah in this year. ʿAbd al-Malik b. ʿUmar b. ʿAbd al-ʿAzīz ʿAbd al-Malik b. ʿUmar b. ʿAbd al-ʿAzīz: He died during the caliphate of his father, and he was righteous. From ʿAbd al-ʿAzīz b. ʿUmar b. ʿAbd al-ʿAzīz, who said: When my father ʿUmar assumed the caliphate and addressed the people, he went to take a midday nap. His son ʿAbd al-Malik came to him and said: "What do you intend to do?" He said: "O my son, I am taking a nap." He said: "You take a nap and do not restore the injustices?" He said: "O my son, I stayed up last night concerning the affair of your uncle Sulaymān, so when I have prayed the noon prayer, I will restore the injustices." He said: "O Commander of the Faithful, who guarantees you that you will live until noon?" He said: "Come close to me, O my son." He came close to him, so he embraced him and kissed him between his eyes and said: "Praise be to God who brought forth from my loins one who helps me in my religion." Then he went out and did not nap. From ʿĀṣim b. Abī Bakr b. ʿAbd al-ʿAzīz b. Marwān: He came as a delegate to Sulaymān b. ʿAbd al-Malik. He said: I lodged with ʿAbd al-Malik b. ʿUmar b. ʿAbd al-ʿAzīz while he was unmarried. I was with him in his house. When we had prayed the evening prayer and each man of us retired to his bed, when he thought that we had slept, he went to the lamp and extinguished it while I was watching him. Then he began to pray until sleep had gone. He said: I awoke while he was reciting: "Have you considered if We let them enjoy themselves for years, then there comes to them what they were promised, what will their enjoyment avail them?" Then he wept, then he returned to it, then he wept, and he did not cease doing so until I said, "Weeping will kill him." When I saw that, I said: "Glory be to God and praise be to God," like one waking from sleep, to cut that off from him. When he heard me, he fell silent, and I heard no sound from him. From Ziyād b. Abī Ḥassān: He witnessed ʿUmar b. ʿAbd al-ʿAzīz when he buried his son ʿAbd al-Malik. He stood upright, and the people surrounded him, and he said: "By God, O my son, you were dutiful to your father. By God, since God gave you to me, I have not ceased to be delighted with you. No, by God, I was never more delighted nor more hopeful for my share from God than with you since I placed you in the abode to which God has brought you. May He have mercy on you, forgive your sin, and reward you for the best of your deeds, and have mercy on every intercessor who intercedes for you besides me, present or absent. We accept God's decree and submit to His command. Praise be to God, Lord of the worlds." Then he departed. ʿImrān b. Milḥān, Abū Rajāʾ al-ʿUṭāridī ʿImrān b. Milḥān, Abū Rajāʾ al-ʿUṭāridī: From Yūsuf b. ʿAṭiyyah, from his father, who said: I entered upon Abū Rajāʾ al-ʿUṭāridī, and he said: The Prophet ﷺ was sent while we were at a watering place of ours, and we had a round idol. We loaded it on a camel saddle and moved from that watering place to another. We passed by a sandy tract, and the stone slipped and fell into the sand and disappeared in it. When we returned to the watering place, we missed the stone, so we went back in search of it, and there it was in sand, having disappeared, so we extracted it. That was the beginning of my Islam. I said: "A god that cannot protect itself from dust into which it disappears is an evil god; even a she-goat protects her vulva with her udder." Then I returned to al-Madīnah after the Messenger of God ﷺ had died. Ibn al-Jawzī, may God have mercy on him, said: Abū Rajāʾ al-ʿUṭāridī narrated from ʿUmar and Ibn ʿAbbās, and he led his people in prayer for forty years. He died during the caliphate of ʿUmar b. ʿAbd al-ʿAzīz. Sālim b. Abī al-Jaʿd al-Ashjaʿī Sālim b. Abī al-Jaʿd al-Ashjaʿī, their client, the Kūfan, brother of Ziyād, ʿAbd Allāh, ʿUbayd Allāh, ʿImrān, and Muslim. He was a noble Successor. He narrated from Thawbān, Jābir, ʿAbd Allāh b. ʿUmar, ʿAbd Allāh b. ʿAmr, al-Nuʿmān b. Bashīr, and others. Qatādah, al-Aʿmash, and others narrated from him. He was trustworthy, noble, and eminent. He died in this year according to the well-known view. Abū Umāmah b. Sahl b. Ḥunayf Abū Umāmah b. Sahl b. Ḥunayf the Anṣārī, the Awsī, the Madanī. He was born during the lifetime of the Prophet ﷺ and saw him. He narrated from his father, ʿUmar, ʿUthmān, Zayd b. Thābit, Muʿāwiyah, and Ibn ʿAbbās. Al-Zuhrī, Abū Ḥāzim, and a group narrated from him. Al-Zuhrī said: He was among the elite of the Anṣār and their scholars, and among the sons of those who witnessed Badr. Yūsuf b. al-Mājishūn said, from ʿUtbah b. Muslim: The last outing that ʿUthmān b. ʿAffān ؓ made to the Friday prayer, the people pelted him with stones and came between him and the prayer, and Abū Umāmah b. Sahl b. Ḥunayf prayed with the people that day. They said: He died in the year one hundred. And God knows best. Abū al-Zāhiriyah Ḥudayr b. Kurayb al-Ḥimṣī Abū al-Zāhiriyah Ḥudayr b. Kurayb al-Ḥimṣī A noble Successor. He heard Abū Umāmah Ṣuday b. ʿAjlān and ʿAbd Allāh b. Busr. It is said that he met Abū al-Dardāʾ, but the correct view is that his narration from him and from Ḥudhayfah is mursal. A group of the people of his town narrated from him, and Ibn Maʿīn and others declared him trustworthy. Among the strangest things narrated from him is the statement of Qutaybah: Shihāb b. Khirāsh narrated to us, from Ḥumayd b. Abī al-Zāhiriyah, who said: I dozed off on the rock of the Bayt al-Maqdis, and the custodians came and locked the door on me. I did not wake except at the glorification of the angels, so I leapt up in terror, and behold, the angels were in rows, so I entered with them into the row. Abū ʿUbayd and others said: He died in the year one hundred. Abū al-Ṭufayl ʿĀmir b. Wāthilah Abū al-Ṭufayl ʿĀmir b. Wāthilah b. ʿAbd Allāh b. ʿAmr al-Laythī al-Kinānī, a Companion. He was the last to see the Prophet ﷺ to die, by consensus. He narrated from the Prophet ﷺ that he saw him touching the corner with his staff, and he mentioned the description of the Prophet ﷺ. He narrated from Abū Bakr, ʿUmar, ʿAlī, Muʿādh, and Ibn Masʿūd. Al-Zuhrī, Qatādah, ʿAmr b. Dīnār, Abū al-Zubayr, and a group of the Successors narrated from him. He was among the supporters of ʿAlī b. Abī Ṭālib and witnessed all his battles with him, but some criticized him for being with al-Mukhtār b. Abī ʿUbayd, and it is said that he was the bearer of his banner. It is narrated that he entered upon Muʿāwiyah, who said to him: "What has time left you of your bereavement for ʿAlī?" He said: "The bereavement of a barren old woman and a childless old man." He said: "How is your love for him?" He said: "Like the love of the mother of Moses for Moses, and to God I complain of shortcoming." It is said that he reached eight years of the life of the Prophet ﷺ, and he died in the year one hundred. It is also said: the year one hundred and seven, and it is said: the year one hundred and ten. And God knows best. Muslim b. al-Ḥajjāj said: He was the last of the Companions to die absolutely, and he died in the year one hundred. In this year Shah r b. Ḥawshab died; it is also said in the year one hundred and twelve.
Tarikh (al-Tabari) 2443No grade recorded
تَرْجَمَةُ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ الْأُمَوِيِّ الْإِمَامِ الْمَشْهُورِ رَحِمَهُ اللَّهُ وَأَكْرَمَ مَثْوَاهُ هُوَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ بْنِ مَرْوَانَ بْنِ الْحَكَمِ بْنِ أَبِي الْعاصِ بْنِ أُمَيَّةَ بْنِ عَبْدِ شَمْسِ بْنِ عَبْدِ مَنَافٍ أَبُو حَفْصٍ الْقُرَشِيُّ الْأُمَوِيُّ أَمِيرُ الْمُؤْمِنِينَ وَأُمُّهُ أُمُّ عَاصِمٍ لَيْلَى بِنْتُ عَاصِمِ بْنِ عُمَرَ بْنِ الْخَطَّابِ وَيُقَالُ لَهُ: أَشَجُّ بَنِي مَرْوَانَ. وَكَانَ يُقَالُ: الْأَشَجُّ وَالنَّاقِصُ أَعْدَلَا بَنِي مَرْوَانَ. فَهَذَا هُوَ الْأَشَجُّ،. مرويات عمر بن عبد العزيز كَانَ عُمَرُ تَابِعِيًّا جَلِيلًا، رَوَى عَنْ أَنَسِ بْنِ مَالِكٍ، وَالسَّائِبِ بْنِ يَزِيدَ، وَيُوسُفَ بْنِ عَبْدِ اللَّهِ بْنِ سَلَامٍ، وَيُوسُفُ صَحَابِيٌّ صَغِيرٌ. وَرَوَى عَنْ خَلْقٍ مِنَ التَّابِعِينَ. وَعَنْهُ جَمَاعَةٌ مِنَ التَّابِعِينَ وَغَيْرِهِمْ. قَالَ الْإِمَامُ أَحْمَدُ بْنُ حَنْبَلٍ: لَا أَرَى قَوْلَ أَحَدٍ مِنَ التَّابِعِينَ حُجَّةً إِلَّا قَوْلَ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ. بُويِعَ لَهُ بِالْخِلَافَةِ بَعْدَ ابْنِ عَمِّهِ سُلَيْمَانَ بْنِ عَبْدِ الْمَلِكِ عَنْ عَهْدٍ مِنْهُ لَهُ بِذَلِكَ، كَمَا تَقَدَّمَ. مولد عمر بن عبد العزيز وإخوته وَيُقَالُ: كَانَ مَوْلِدُهُ فِي سَنَةِ إِحْدَى وَسِتِّينَ وَهِيَ السَّنَةُ الَّتِي قُتِلَ فِيهَا الْحُسَيْنُ بْنُ عَلِيٍّ ؓ بِمِصْرَ. قَالَهُ غَيْرُ وَاحِدٍ. وَقَالَ مُحَمَّدُ بْنُ سَعْدٍ: وُلِدَ سَنَةَ ثَلَاثٍ وَسِتِّينَ. وَقِيلَ: سَنَةَ تِسْعٍ وَخَمْسِينَ. فَاللَّهُ أَعْلَمُ. وَكَانَ لَهُ جَمَاعَةٌ مِنَ الْإِخْوَةِ، وَلَكِنِ الَّذِينَ هُمْ مِنْ أَبَوَيْهِ; أَبُو بَكْرٍ وَعَاصِمٌ وَمُحَمَّدٌ وَقَالَ أَبُو بَكْرِ بْنُ أَبِي خَيْثَمَةَ بسنده عَنِ اللَّيْثِ قَالَ: بَلَغَنِي أَنَّ عِمْرَانَ بْنَ عَبْدِ الرَّحْمَنِ بْنِ شُرَحْبِيلَ بْنِ حَسَنَةَ كَانَ يُحَدِّثُ أَنَّ رَجُلًا رَأَى فِي الْمَنَامِ لَيْلَةَ وُلِدَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ أَوْ لَيْلَةَ وَلِيَ الْخِلَافَةَ شَكَّ أَبُو بَكْرٍ أَنَّ مُنَادِيًا بَيْنَ السَّمَاءِ وَالْأَرْضِ يُنَادِي: أَتَاكُمُ اللِّينُ وَالدِّينُ، وَإِظْهَارُ الْعَمَلِ الصَّالِحِ فِي الْمُصَلِّينَ. فَقُلْتُ: وَمَنْ هُوَ؟ فَنَزَلَ فَكَتَبَ فِي الْأَرْضِ: عُمَرُ. وَقَالَ آدَمُ بْنُ أَبِي إِيَاسٍ بسنده عن أَبُو عَلِيٍّ ثَرْوَانُ مَوْلَى عُمَرَ بْنِ عَبْدِ الْعَزِيزِ قَالَ: دَخَلَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ إِلَى إِصْطَبْلِ أَبِيهِ وَهُوَ غُلَامٌ، فَضَرَبَهُ فَرَسٌ فَشَجَّهُ، فَجَعَلَ أَبُوهُ يَمْسَحُ عَنْهُ الدَّمَ، وَيَقُولُ: إِنْ كُنْتَ أَشَجَّ بَنِي أُمَيَّةَ إِنَّكَ إِذًا لَسَعِيدٌ. وَقَالَ نُعَيْمُ بْنُ حَمَّادٍ بسنده عَنْ أَبِي قُبَيْلٍ أَنَّ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ بَكَى، وَهُوَ غُلَامٌ صَغِيرٌ، فَبَلَغَ ذَلِكَ أُمَّهُ فَأَرْسَلَتْ إِلَيْهِ فَقَالَتْ: مَا يُبْكِيكَ؟ قَالَ: ذَكَرْتُ الْمَوْتَ. فَبَكَتْ أُمُّهُ. وَكَانَ قَدْ جَمَعَ الْقُرْآنَ وَهُوَ غُلَامٌ صَغِيرٌ، وَقَالَ الضَّحَّاكُ بْنُ عُثْمَانَ الْحِزَامِيُّ: كَانَ أَبُوهُ قَدْ جَعَلَهُ عِنْدَ صَالِحِ بْنِ كَيْسَانَ يُؤَدِّبُهُ، فَلَمَّا حَجَّ أَبُوهُ اجْتَازَ بِهِ فِي الْمَدِينَةِ فَسَأَلَهُ عَنْهُ، فَقَالَ: مَا خَبَرْتُ أَحَدًا اللَّهُ أَعْظَمُ فِي صَدْرِهِ مِنْ هَذَا الْغُلَامِ. وَرَوَى يَعْقُوبُ بْنُ سُفْيَانَ أَنَّ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ تَأَخَّرَ عَنِ الصَّلَاةِ مَعَ الْجَمَاعَةِ يَوْمًا، فَقَالَ صَالِحُ بْنُ كَيْسَانَ مَا شَغَلَكَ؟ فَقَالَ: كَانَتْ مُرَجِّلَتِي تُسَكِّنُ شَعْرِي. فَقَالَ لَهُ: أَقَدَّمْتَ ذَلِكَ عَلَى الصَّلَاةِ؟ وَكَتَبَ إِلَى أَبِيهِ، وَهُوَ عَلَى مِصْرَ يُعْلِمُهُ بِذَلِكَ، فَبَعَثَ أَبُوهُ رَسُولًا فَلَمْ يُكَلِّمْهُ حَتَّى حَلَقَ رَأْسَهُ. وَكَانَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ يَخْتَلِفُ إِلَى عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ يَسْمَعُ مِنْهُ، فَبَلَغَ عُبَيْدَ اللَّهِ أَنَّ عُمَرَ يَنْتَقِصُ عَلِيًّا، فَلَمَّا أَتَاهُ عُمَرُ أَعْرَضَ عُبَيْدُ اللَّهِ عَنْهُ، وَقَامَ يُصَلِّي فَجَلَسَ عُمَرُ يَنْتَظِرُهُ، فَلَمَّا سَلَّمَ أَقْبَلَ عَلَى عُمَرَ مُغْضَبًا، وَقَالَ لَهُ: مَتَى بَلَغَكَ أَنَّ اللَّهَ سَخِطَ عَلَى أَهْلِ بَدْرٍ بَعْدَ أَنْ رَضِيَ عَنْهُمْ؟ قَالَ: فَفَهِمَهَا عُمَرُ، وَقَالَ: مَعْذِرَةً إِلَى اللَّهِ ثُمَّ إِلَيْكَ، وَاللَّهِ لَا أَعُودُ. قَالَ: فَمَا سُمِعَ بَعْدَ ذَلِكَ يَذْكُرُ عَلِيًّا إِلَّا بِخَيْرٍ. وَقَالَ أَبُو بَكْرِ بْنُ أَبِي خَيْثَمَةَ: بسنده عَنْ دَاوُدَ بْنِ أَبِي هِنْدٍ قَالَ: دَخَلَ عَلَيْنَا عُمَرُ بْنُ عَبْدِ الْعَزِيزِ مِنْ هَذَا الْبَابِ يَعْنِي بَابًا مِنْ أَبْوَابِ مَسْجِدِ النَّبِيِّ ﷺ فَقَالَ رَجُلٌ مِنَ الْقَوْمِ: بَعَثَ إِلَيْنَا الْفَاسِقُ بِابْنِهِ هَذَا يَتَعَلَّمُ الْفَرَائِضَ وَالسُّنَنَ، وَيَزْعُمُ أَنَّهُ لَنْ يَمُوتَ حَتَّى يَكُونَ خَلِيفَةً وَيَسِيرُ بِسِيرَةِ عُمَرَ بْنِ الْخَطَّابِ. قَالَ دَاوُدُ: فَوَاللَّهِ مَا مَاتَ حَتَّى رَأَيْنَا ذَلِكَ فِيهِ. وَقَالَ الزُّبَيْرُ بْنُ بَكَّارٍ حَدَّثَنِي الْعُتْبِيُّ قَالَ: إِنَّ أَوَّلَ مَا اسْتُبْيِنَ مِنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ حِرْصُهُ عَلَى الْعِلْمِ وَرَغْبَتُهُ فِي الْأَدَبِ - أَنَّ أَبَاهُ وَلِيَ مِصْرَ وَهُوَ حَدِيثُ السِّنِّ، يُشَكُّ فِي بُلُوغِهِ، فَأَرَادَ إِخْرَاجَهُ مَعَهُ، فَقَالَ: يَا أَبَهْ، أَوْ غَيْرُ ذَلِكَ لَعَلَّهُ يَكُونُ أَنْفَعَ لِي وَلَكَ؟ تُرَحِّلُنِي إِلَى الْمَدِينَةِ فَأَقْعُدُ إِلَى فُقَهَاءِ أَهْلِهَا وَأَتَأَدَّبُ بِآدَابِهِمْ. فَوَجَّهَهُ إِلَى الْمَدِينَةِ، فَقَعَدَ مَعَ مَشَايِخِ قُرَيْشٍ، وَتَجَنَّبَ شَبَابَهُمْ، وَمَا زَالَ ذَلِكَ دَأْبَهُ حَتَّى اشْتَهَرَ ذِكْرُهُ، فَلَمَّا مَاتَ أَبُوهُ أَخَذَهُ عَمُّهُ أَمِيرُ الْمُؤْمِنِينَ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ فَخَلَطَهُ بِوَلَدِهِ، وَقَدَّمَهُ عَلَى كَثِيرٍ مِنْهُمْ، وَزَوَّجَهُ بِابْنَتِهِ فَاطِمَةَ، وَهِيَ الَّتِي يَقُولُ فِيهَا الشَّاعِرُ: بِنْتُ الْخَلِيفَةِ وَالْخَلِيفَةُ جَدُّهَا أُخْتُ الْخَلَائِفِ وَالْخَلِيفَةُ زَوْجُهَا قَالَ: وَلَا نَعْرِفُ امْرَأَةً بِهَذِهِ الصِّفَةِ إِلَى يَوْمِنَا هَذَا سِوَاهَا. قَالَ الْعُتْبِيُّ: وَلَمْ يَكُنْ حَاسِدُ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ يَنْقِمُ عَلَيْهِ شَيْئًا سِوَى مُتَابَعَتِهِ فِي النِّعْمَةِ، وَالِاخْتِيَالِ فِي الْمِشْيَةِ. وَقَدْ قَالَ الْأَحْنَفُ بْنُ قَيْسٍ: الْكَامِلُ مَنْ عُدَّتْ هَفَوَاتُهُ، وَلَا تُعَدُّ إِلَّا مِنْ قِلَّةٍ. وَدَخَلَ يَوْمًا عَلَى عَمِّهِ عَبْدِ الْمَلِكِ، وَهُوَ يَتَجَانَفُ فِي مِشْيَتِهِ فَقَالَ لَهُ: يَا عُمَرُ، مَا لَكَ تَمْشِي غَيْرَ مِشْيَتِكَ؟ قَالَ: إِنَّ فِيَّ جُرْحًا. فَقَالَ: وَأَيْنَ هُوَ مِنْ جَسَدِكَ؟ قَالَ: بَيْنَ الرَّانِفَةِ وَالصَّفَنِ يَعْنِي بَيْنَ طَرَفِ الْأَلْيَةِ وَجِلْدَةِ الْخِصْيَةِ فَقَالَ عَبْدُ الْمَلِكِ لِرَوْحِ بْنِ زِنْبَاعٍ: بِاللَّهِ لَوْ رَجُلٌ مِنْ قَوْمِكَ سُئِلَ عَنْ هَذَا مَا أَجَابَ هَذَا الْجَوَابَ. قَالُوا: وَلَمَّا مَاتَ عَمُّهُ عَبْدُ الْمَلِكِ حَزِنَ عَلَيْهِ، وَلَبِسَ الْمُسُوحَ تَحْتَ ثِيَابِهِ سَبْعِينَ يَوْمًا. وَلَمَّا وَلِيَ الْوَلِيدُ عَامَلَهُ بِمَا كَانَ أَبُوهُ يُعَامِلُهُ بِهِ، وَوَلَّاهُ الْمَدِينَةَ وَمَكَّةَ وَالطَّائِفَ مِنْ سَنَةِ سِتٍّ وَثَمَانِينَ إِلَى سَنَةِ ثَلَاثٍ وَتِسْعِينَ، وَأَقَامَ لِلنَّاسِ الْحَجَّ سَنَةَ تِسْعٍ وَثَمَانِينَ وَسَنَةَ تِسْعِينَ، وَحَجَّ بِالنَّاسِ الْوَلِيدُ سَنَةَ إِحْدَى وَتِسْعِينَ، ثُمَّ حَجَّ بِالنَّاسِ عُمَرُ سَنَةَ ثِنْتَيْنِ وَثَلَاثٍ وَتِسْعِينَ. وَبَنَى فِي مُدَّةِ وِلَايَتِهِ هَذِهِ مَسْجِدَ النَّبِيِّ ﷺ وَوَسَّعَهُ عَنْ أَمْرِ الْوَلِيدِ لَهُ بِذَلِكَ، فَدَخَلَ فِيهِ قَبْرُ النَّبِيِّ ﷺ وَقَدْ كَانَ فِي هَذِهِ الْمُدَّةِ مِنْ أَحْسَنِ النَّاسِ مُعَاشَرَةً، وَأَعْدَلِهِمْ سِيرَةً; كَانَ إِذَا وَقَعَ لَهُ أَمْرٌ مُشْكِلٌ جَمَعَ فُقَهَاءَ الْمَدِينَةِ عَلَيْهِ، وَقَدْ عَيَّنَ عَشَرَةً مِنْهُمْ، وَكَانَ لَا يَقْطَعُ أَمْرًا بِدُونِهِمْ أَوْ مَنْ حَضَرَ مِنْهُمْ، وَهُمْ: عُرْوَةُ وَعُبَيْدُ اللَّهِ بْنُ عَبْدِ اللَّهِ بْنِ عُتْبَةَ، وَأَبُو بَكْرِ بْنُ عَبْدِ الرَّحْمَنِ بْنِ الْحَارِثِ بْنِ هِشَامٍ وَأَبُو بَكْرِ بْنُ سُلَيْمَانَ بْنِ أَبِي خَثْمَةَ وَسُلَيْمَانُ بْنُ يَسَارٍ وَالْقَاسِمُ بْنُ مُحَمَّدٍ وَسَالِمُ بْنُ عَبْدِ اللَّهِ وَعَبْدُ اللَّهِ بْنُ عَامِرِ بْنِ رَبِيعَةَ وَخَارِجَةُ بْنُ زَيْدِ بْنِ ثَابِتٍ. وَكَانَ لَا يَخْرُجُ عَنْ قَوْلِ سَعِيدِ بْنِ الْمُسَيِّبِ وَقَدْ كَانَ سَعِيدُ بْنُ الْمُسَيِّبِ لَا يَأْتِي أَحَدًا مِنَ الْخُلَفَاءِ وَكَانَ يَأْتِي إِلَى عُمَرَ بْنِ عَبْدِ الْعَزِيزِ وَهُوَ بِالْمَدِينَةِ. قَالَ ابْنُ وَهْبٍ، بسنده عَنْ إِبْرَاهِيمَ بْنِ أَبِي عَبْلَةَ: قَدِمْتُ الْمَدِينَةَ وَبِهَا ابْنُ الْمُسَيِّبِ، وَغَيْرُهُ وَقَدْ نَدَبَهُمْ عُمَرُ يَوْمَئِذٍ رَأْيًا. وَقَالَ ابْنُ وَهْبٍ بسنده عن قَادِمٌ الْبَرْبَرِيُّ، أَنَّهُ ذَاكَرَ رَبِيعَةَ بْنَ أَبِي عَبْدِ الرَّحْمَنِ شَيْئًا مِنْ قَضَايَا عُمَرَ بْنِ عَبْدِ الْعَزِيزِ إِذْ كَانَ بِالْمَدِينَةِ، فَقَالَ لَهُ رَبِيعَةُ: كَأَنَّكَ تَقُولُ: أَخْطَأَ. وَالَّذِي نَفْسِي بِيَدِهِ مَا أَخْطَأَ قَطُّ. وَثَبَتَ مِنْ غَيْرِ وَجْهٍ عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: مَا صَلَّيْتُ وَرَاءَ إِمَامٍ أَشْبَهَ صَلَاةَ بِرَسُولِ اللَّهِ ﷺ مِنْ هَذَا الْفَتَى يَعْنِي عُمَرَ بْنَ عَبْدِ الْعَزِيزِ حِينَ كَانَ عَلَى الْمَدِينَةِ. قَالُوا: وَكَانَ يُتِمُّ الرُّكُوعَ وَالسُّجُودَ وَيُخَفِّفُ الْقِيَامَ وَالْقُعُودَ، وَفِي رِوَايَةٍ صَحِيحَةٍ: أَنَّهُ كَانَ يُسَبِّحُ فِي الرُّكُوعِ وَالسُّجُودِ عَشْرًا عَشْرًا. علم عمر بن عبد العزيز وَقَالَ ابْنُ وَهْبٍ بسنده عَنْ أَبِي النَّضْرِ الْمَدِينِيِّ، قَالَ: لَقِيتُ سُلَيْمَانَ بْنَ يَسَارٍ خَارِجًا مِنْ عِنْدِ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ، فَقُلْتُ لَهُ: مِنْ عِنْدِ عُمَرَ خَرَجْتَ ؟ قَالَ: نَعَمْ. قُلْتُ: تُعَلِّمُونَهُ ؟ قَالَ: نَعَمْ. فَقُلْتُ: هُوَ وَاللَّهِ أَعْلَمُكُمْ. وَقَالَ مُجَاهِدٌ: أَتَيْنَاهُ نُعَلِّمُهُ فَمَا بَرِحْنَا حَتَّى تَعَلَّمْنَا مِنْهُ. وَقَالَ مَيْمُونُ بْنُ مِهْرَانَ كَانَتِ الْعُلَمَاءُ عِنْدَ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ تَلَامِذَةً. وَفِي رِوَايَةٍ: قَالَ مَيْمُونٌ: كَانَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ مُعَلِّمَ الْعُلَمَاءِ. وَقَالَ اللَّيْثُ: حَدَّثَنِي رَجُلٌ كَانَ قَدْ صَحِبَ ابْنَ عُمَرَ وَابْنَ عَبَّاسٍ، وَكَانَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ يَسْتَعْمِلُهُ عَلَى الْجَزِيرَةِ قَالَ: مَا الْتَمَسْنَا عِلْمَ شَيْءٍ إِلَّا وَجَدْنَا عُمَرَ بْنَ عَبْدِ الْعَزِيزِ أَعْلَمَ النَّاسِ بِأَصْلِهِ وَفَرْعِهِ، وَمَا كَانَ الْعُلَمَاءُ عِنْدَ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ إِلَّا تَلَامِذَةً. وَقَالَ عَبْدُ اللَّهِ بْنُ طَاوُسٍ: رَأَيْتُ أَبِي تَوَاقَفَ هُوَ وَعُمَرُ بْنُ عَبْدِ الْعَزِيزِ مِنْ بَعْدَ صَلَاةِ الْعِشَاءِ حَتَّى أَصْبَحْنَا، فَلَمَّا افْتَرَقَا قُلْتُ: يَا أَبَهْ، مَنْ هَذَا الرَّجُلُ ؟ قَالَ: هَذَا عُمَرُ بْنُ عَبْدِ الْعَزِيزِ وَهُوَ مِنْ صَالِحِي هَذَا الْبَيْتِ، يَعْنِي بَنِي أُمَيَّةَ. وَقَالَ عَبْدُ اللَّهِ بْنُ كَثِيرٍ قُلْتُ لِعُمَرَ بْنِ عَبْدِ الْعَزِيزِ: مَا كَانَ بَدْءُ إِنَابَتِكَ؟ قَالَ: أَرَدْتُ ضَرْبَ غُلَامٍ لِي فَقَالَ لِي: اذْكُرْ لَيْلَةً صَبِيحَتُهَا يَوْمُ الْقِيَامَةِ. عزل عمر بن عبد العزيز عن المدينة وَقَالَ الْإِمَامُ مَالِكٌ: لَمَّا عُزِلَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ عَنْ الْمَدِينَةِ يَعْنِي فِي سَنَةِ ثَلَاثٍ وَتِسْعِينَ وَخَرَجَ مِنْهَا الْتَفَتَ إِلَيْهَا وَبَكَى، وَقَالَ لِمَوْلَاهُ: يَا مُزَاحِمُ، نَخْشَى أَنْ نَكُونَ مِمَّنْ نَفَتِ الْمَدِينَةُ. يَعْنِي أَنَّ الْمَدِينَةَ تَنْفِي خَبَثَهَا كَمَا يَنْفِي الْكِيرُ خَبَثَ الْحَدِيدِ، وَتَنْصَعُ طِيبَهَا. قُلْتُ: خَرَجَ مِنَ الْمَدِينَةِ فَنَزَلَ بِمَكَانٍ قَرِيبٍ مِنْهَا يُقَالُ لَهُ: السُّوَيْدَاءُ حِينًا، ثُمَّ قَدِمَ دِمَشْقَ عَلَى بَنِي عَمِّهِ. قَالَ مُحَمَّدُ بْنُ إِسْحَاقَ، عَنْ إِسْمَاعِيلَ بْنِ أَبِي حَكِيمٍ قَالَ: سَمِعْتُ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ يَقُولُ: خَرَجْتُ مِنَ الْمَدِينَةِ وَمَا مِنْ رَجُلٍ أَعْلَمَ مِنِّي، فَلَمَّا قَدِمْتُ الشَّامَ نَسِيتُ. وَقَالَ الْإِمَامُ أَحْمَدُ: بسنده عَنِ الزُّهْرِيِّ، قَالَ: سَهِرْتُ مَعَ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ ذَاتَ لَيْلَةٍ فَحَدَّثْتُهُ فَقَالَ: كُلُّ مَا حَدَّثْتَ فَقَدْ سَمِعْتُهُ، وَلَكِنْ حَفِظْتَ وَنَسِيتُ. وَقَالَ ابْنُ وَهْبٍ، بسنده عَنِ الزُّهْرِيِّ قَالَ: قَالَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ بَعَثَ إِلَيَّ الْوَلِيدُ ذَاتَ سَاعَةٍ مِنَ الظَّهِيرَةِ، فَدَخَلْتُ عَلَيْهِ فَإِذَا هُوَ عَابِسٌ، فَأَشَارَ إِلَيَّ أَنِ اجْلِسْ فَجَلَسَتْ بَيْنَ يَدَيْهِ، فَقَالَ: مَا تَقُولُ فِيمَنْ يَسُبُّ الْخُلَفَاءَ أَيُقْتَلُ ؟ فَسَكَتُّ ثُمَّ عَادَ فَسَكَتُّ ثُمَّ عَادَ، فَقُلْتُ: أَقَتَلَ يَا أَمِيرَ الْمُؤْمِنِينَ؟ قَالَ: لَا وَلَكِنْ سَبَّ. فَقُلْتُ: يُنَكَّلُ بِهِ. فَغَضِبَ وَانْصَرَفَ إِلَى أَهْلِهِ، وَقَالَ لِي ابْنُ الرَّيَّانِ السَّيَّافُ: اذْهَبْ. قَالَ: فَخَرَجْتُ مِنْ عِنْدِهِ وَمَا تَهُبُّ رِيحٌ إِلَّا وَأَنَا أَظُنُّ أَنَّهُ رَسُولٌ يَرُدُّنِي إِلَيْهِ. وَقَالَ عُثْمَانُ بْنُ زُفَرَ: أَقْبَلَ سُلَيْمَانُ بْنُ عَبْدِ الْمَلِكِ وَهُوَ أَمِيرُ الْمُؤْمِنِينَ وَمَعَهُ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ عَلَى مُعَسْكَرِ سُلَيْمَانَ وَفِيهِ تِلْكَ الْخُيُولُ وَالْجِمَالُ وَالْبِغَالُ وَالْأَثْقَالُ وَالرِّجَالُ، فَقَالَ سُلَيْمَانُ: مَا تَقُولُ يَا عُمَرُ فِي هَذَا؟ فَقَالَ: أَرَى دُنْيَا يَأْكُلُ بَعْضُهَا بَعْضًا وَأَنْتَ الْمَسْئُولُ عَنْ ذَلِكَ كُلِّهِ. فَلَمَّا اقْتَرَبُوا مِنَ الْمُعَسْكَرِ إِذَا غُرَابٌ قَدْ أَخَذَ لُقْمَةً فِي فِيهِ مِنْ فُسْطَاطِ سُلَيْمَانَ وَهُوَ طَائِرٌ بِهَا وَنَعَبَ نَعْبَةً، فَقَالَ لَهُ سُلَيْمَانُ: مَا تَقُولُ فِي هَذَا يَا عُمَرُ؟ فَقَالَ: لَا أَدْرِي. فَقَالَ: مَا ظَنُّكَ أَنَّهُ يَقُولُ؟ قَالَ: كَأَنَّهُ يَقُولُ: مَنْ أَيْنَ جَاءَتْ؟ وَأَيْنَ يُذْهَبُ بِهَا؟ فَقَالَ لَهُ سُلَيْمَانُ: مَا أَعْجَبَكَ!! فَقَالَ عُمَرُ: أَعْجَبُ مِنِّي مَنْ عَرَفَ اللَّهَ فَعَصَاهُ، وَمَنْ عَرَفَ الشَّيْطَانَ فَأَطَاعَهُ. وَذَكَرَ الْإِمَامُ مَالِكٌ أَنَّ سُلَيْمَانَ وَعُمَرَ تَقَاوَلَا مَرَّةً، فَقَالَ لَهُ سُلَيْمَانُ فِي جُمْلَةِ الْكَلَامِ: كَذَبْتَ. فَقَالَ: تَقُولُ لِي: كَذَبْتَ ؟ وَاللَّهِ مَا كَذَبْتُ مُنْذُ عَرَفْتُ أَنَّ الْكَذِبَ يَضُرُّ أَهْلَهُ. ثُمَّ هَجَرَهُ عُمَرُ وَعَزَمَ عَلَى الرَّحِيلِ إِلَى مِصْرَ، فَلَمْ يُمَكِّنْهُ سُلَيْمَانُ ثُمَّ بَعَثَ إِلَيْهِ فَصَالَحَهُ، وَقَالَ لَهُ: مَا عَرَضَ لِي أَمْرٌ يَهُمُّنِي إِلَّا خَطَرْتَ عَلَى بَالِي. وَقَدْ ذَكَرْنَا أَنَّهُ لَمَّا حَضَرَتْ سُلَيْمَانَ بْنَ عَبْدِ الْمَلِكِ الْوَفَاةُ، أَوْصَى بِالْأَمْرِ مِنْ بَعْدِهِ إِلَى عُمَرَ بْنِ عَبْدِ الْعَزِيزِ، فَانْتَظَمَ الْأَمْرُ عَلَى ذَلِكَ وَلِلَّهِ الْحَمْدُ.
✧ The biography of ʿUmar b. ʿAbd al-ʿAzīz al-Umawī, the renowned imam, may God have mercy on him and honor his resting place. He is ʿUmar b. ʿAbd al-ʿAzīz b. Marwān b. al-Ḥakam b. Abī al-ʿĀṣ b. Umayyah b. ʿAbd Shams b. ʿAbd Manāf, Abū Ḥafṣ al-Qurashī al-Umawī, Commander of the Faithful. His mother was Umm ʿĀṣim Laylā bt. ʿĀṣim b. ʿUmar b. al-Khaṭṭāb. He was called the “Ashajj” of Banū Marwān. It was said: “Al-Ashajj and al-Nāqiṣ were the most just of Banū Marwān.” This is the one who is al-Ashajj. The narrations of ʿUmar b. ʿAbd al-ʿAzīz: ʿUmar was a venerable follower (tābiʿī). He narrated from Anas b. Mālik, al-Sāʾib b. Yazīd, and Yūsuf b. ʿAbd Allāh b. Salām. Yūsuf was a young companion. He also narrated from many of the tābiʿūn. From him narrated a group of the tābiʿūn and others. Imam Aḥmad b. Ḥanbal said: "I do not consider the statement of any of the tābiʿūn as a proof except the statement of ʿUmar b. ʿAbd al-ʿAzīz." He was pledged allegiance to the caliphate after his cousin Sulaymān b. ʿAbd al-Malik, according to a covenant from him for that, as previously mentioned. The birth of ʿUmar b. ʿAbd al-ʿAzīz and his brothers: It is said: His birth was in the year sixty-one, which is the year in which al-Ḥusayn b. ʿAlī ؓ was killed in Egypt. More than one said this. Muḥammad b. Saʿd said: He was born in the year sixty-three. It was also said: in the year fifty-nine. God knows best. He had a number of brothers, but those who were from the same parents were: Abū Bakr, ʿĀṣim, and Muḥammad. Abū Bakr b. Abī Khaythamah said with his chain of transmission from al-Layth, who said: "It reached me that ʿImrān b. ʿAbd al-Raḥmān b. Shuraḥbīl b. Ḥasanah used to relate that a man saw in a dream on the night when ʿUmar b. ʿAbd al-ʿAzīz was born—or on the night when he assumed the caliphate, Abū Bakr was uncertain—that a caller between heaven and earth called out: 'Gentleness and religion have come to you, and the manifestation of righteous deeds among those who pray.' I said: 'Who is he?' Then he descended and wrote on the ground: 'ʿUmar.'" Ādam b. Abī Iyās said with his chain of transmission from Abū ʿAlī Tharwān, the client of ʿUmar b. ʿAbd al-ʿAzīz, who said: "ʿUmar b. ʿAbd al-ʿAzīz entered his father's stable while he was a boy, and a horse struck him and gashed his head. His father began wiping the blood from him and saying: 'If you are the Ashajj of Banū Umayyah, then you are indeed fortunate.'" Nuʿaym b. Ḥammād said with his chain of transmission from Abū Qubayl that ʿUmar b. ʿAbd al-ʿAzīz wept while he was a small boy. His mother learned of that and sent for him and said: "What makes you weep?" He said: "I remembered death." So his mother wept. He had memorized the Qurʾān while he was a small boy. Al-Ḍaḥḥāk b. ʿUthmān al-Ḥizāmī said: "His father had placed him with Ṣāliḥ b. Kaysān to discipline him. When his father performed the pilgrimage, he passed by him in Madinah and asked about him, and he said: 'I have not encountered anyone in whose heart God is greater than this boy.'" Yaʿqūb b. Sufyān narrated that ʿUmar b. ʿAbd al-ʿAzīz was once late for the congregational prayer. Ṣāliḥ b. Kaysān said: "What kept you?" He said: "My hair-dresser was smoothing my hair." He said to him: "You gave precedence to that over the prayer?" And he wrote to his father, who was over Egypt, informing him of that. His father sent a messenger and did not speak to him until he had shaved his head. ʿUmar b. ʿAbd al-ʿAzīz used to frequent ʿUbayd Allāh b. ʿAbd Allāh to hear from him. It reached ʿUbayd Allāh that ʿUmar spoke disparagingly of ʿAlī. When ʿUmar came to him, ʿUbayd Allāh turned away from him and stood to pray. ʿUmar sat waiting for him. When he finished the prayer, he turned to ʿUmar angrily and said to him: "When did you learn that God became angry with the people of Badr after He was pleased with them?" He said: ʿUmar understood it and said: "I seek pardon from God and then from you. By God, I will not do it again." He said: After that, he was not heard mentioning ʿAlī except with good. Abū Bakr b. Abī Khaythamah said with his chain of transmission from Dāwūd b. Abī Hind, who said: "ʿUmar b. ʿAbd al-ʿAzīz entered upon us through this gate—meaning one of the gates of the Mosque of the Prophet ﷺ—and a man from the people said: 'The sinner has sent us this son of his to learn the religious obligations and the Sunnah, and he claims that he will not die until he becomes caliph and follows the conduct of ʿUmar b. al-Khaṭṭāb.'" Dāwūd said: "By God, he did not die until we saw that in him." Al-Zubayr b. Bakkār said: al-ʿUtbī narrated to me, saying: "The first thing that was observed of ʿUmar b. ʿAbd al-ʿAzīz was his eagerness for knowledge and his desire for refinement. When his father was appointed over Egypt while he was young—his maturity being uncertain—his father wanted to take him with him. He said: 'O father, or rather, perhaps something else would be more beneficial for me and for you. Send me to Madinah so that I may sit with the jurists of its people and acquire their refinement.' So he sent him to Madinah. He sat with the elders of Quraysh and avoided their youths. This remained his practice until his reputation became widespread. When his father died, his uncle, the Commander of the Faithful ʿAbd al-Malik b. Marwān, took him and included him among his own children, giving him precedence over many of them, and married him to his daughter Fāṭimah. She is the one about whom the poet says: Daughter of the caliph, and the caliph is her grandfather; sister of the caliphs, and the caliph is her husband. He said: We know of no woman with this description to this day except her. Al-ʿUtbī said: The envier of ʿUmar b. ʿAbd al-ʿAzīz could not find fault with him except for his pursuit of comfort and his swagger in walking. Al-Aḥnaf b. Qays said: 'The perfect one is he whose slips are counted, and they are only counted because of their fewness.' One day he entered upon his uncle ʿAbd al-Malik while he was leaning in his walk. He said to him: "O ʿUmar, why do you walk differently from your usual manner?" He said: "I have a wound." He said: "And where is it on your body?" He said: "Between the rānifah and the ṣafan"—that is, between the edge of the buttock and the skin of the testicle. ʿAbd al-Malik said to Rawḥ b. Zinbāʿ: "By God, if a man of your people were asked about this, he would not give this answer." They said: When his uncle ʿAbd al-Malik died, he grieved for him and wore sackcloth under his clothes for seventy days. When al-Walīd became caliph, he treated him as his father had treated him, and appointed him over Madinah, Makkah, and al-Ṭāʾif from the year eighty-six to the year ninety-three. He led the people in the pilgrimage in the year eighty-nine and the year ninety, and al-Walīd led the people in the pilgrimage in the year ninety-one. Then ʿUmar led the people in the pilgrimage in the year ninety-two and ninety-three. During this period of his governorship, he built the Mosque of the Prophet ﷺ and expanded it at the command of al-Walīd. The tomb of the Prophet ﷺ was included in it. During this period, he was among the best of people in companionship and the most just in conduct. When a difficult matter arose, he would gather the jurists of Madinah. He had designated ten of them, and he would not decide a matter without them or those of them who were present. They were: ʿUrwah, ʿUbayd Allāh b. ʿAbd Allāh b. ʿUtbah, Abū Bakr b. ʿAbd al-Raḥmān b. al-Ḥārith b. Hishām, Abū Bakr b. Sulaymān b. Abī Khaythamah, Sulaymān b. Yasār, al-Qāsim b. Muḥammad, Sālim b. ʿAbd Allāh, ʿAbd Allāh b. ʿĀmir b. Rabīʿah, and Khārijah b. Zayd b. Thābit. He would not deviate from the opinion of Saʿīd b. al-Musayyib. Saʿīd b. al-Musayyib used not to visit any of the caliphs, but he used to visit ʿUmar b. ʿAbd al-ʿAzīz while he was in Madinah. Ibn Wahb said with his chain of transmission from Ibrāhīm b. Abī ʿAblah: "I arrived in Madinah, and Ibn al-Musayyib and others were there, and ʿUmar had summoned them that day for consultation." Ibn Wahb said with his chain of transmission from Qādim al-Barbarī that he discussed with Rabīʿah b. Abī ʿAbd al-Raḥmān something of the judicial decisions of ʿUmar b. ʿAbd al-ʿAzīz when he was in Madinah. Rabīʿah said to him: "It is as if you are saying he erred. By Him in whose hand is my soul, he never erred." It is established through more than one chain from Anas b. Mālik that he said: "I have not prayed behind an imam whose prayer more closely resembled that of the Messenger of God ﷺ than this young man"—meaning ʿUmar b. ʿAbd al-ʿAzīz—when he was over Madinah. They said: He would complete the bowing and prostration and lighten the standing and sitting. In a sound narration: he would say the tasbīḥ ten times in bowing and ten times in prostration. The knowledge of ʿUmar b. ʿAbd al-ʿAzīz: Ibn Wahb said with his chain of transmission from Abū al-Naḍr al-Madanī, who said: "I met Sulaymān b. Yasār coming out from ʿUmar b. ʿAbd al-ʿAzīz, and I said to him: 'Have you come from ʿUmar?' He said: 'Yes.' I said: 'Do you teach him?' He said: 'Yes.' I said: 'By God, he is the most learned of you.'" Mujāhid said: "We came to teach him, but we did not leave until we learned from him." Maymūn b. Mihrān said: "The scholars were like students before ʿUmar b. ʿAbd al-ʿAzīz." In another narration: Maymūn said: "ʿUmar b. ʿAbd al-ʿAzīz was the teacher of the scholars." Al-Layth said: "A man who had accompanied Ibn ʿUmar and Ibn ʿAbbās narrated to me, and ʿUmar b. ʿAbd al-ʿAzīz had appointed him over al-Jazīrah. He said: 'We did not seek knowledge of anything except that we found ʿUmar b. ʿAbd al-ʿAzīz the most knowledgeable of people in its foundation and its branches. The scholars were nothing but students before ʿUmar b. ʿAbd al-ʿAzīz.'" ʿAbd Allāh b. Ṭāwūs said: "I saw my father and ʿUmar b. ʿAbd al-ʿAzīz standing together after the night prayer until morning came. When they parted, I said: 'O father, who is this man?' He said: 'This is ʿUmar b. ʿAbd al-ʿAzīz, and he is one of the righteous of this house,' meaning Banū Umayyah." ʿAbd Allāh b. Kathīr said: "I said to ʿUmar b. ʿAbd al-ʿAzīz: 'What was the beginning of your repentance?' He said: 'I wanted to strike a slave of mine, and he said to me: Remember the night whose morning is the Day of Resurrection.'" The dismissal of ʿUmar b. ʿAbd al-ʿAzīz from Madinah: Imam Mālik said: "When ʿUmar b. ʿAbd al-ʿAzīz was dismissed from Madinah—that is, in the year ninety-three—and left it, he turned to it and wept, and said to his client: 'O Muzāḥim, we fear that we may be among those whom Madinah expels.' He meant that Madinah expels its impurities as the bellows expel the impurities of iron, and it purifies its good." I say: He left Madinah and settled for a time at a place near it called al-Suwaydāʾ, then he came to Damascus to his cousins. Muḥammad b. Isḥāq said, from Ismāʿīl b. Abī Ḥakīm, who said: "I heard ʿUmar b. ʿAbd al-ʿAzīz say: 'I left Madinah and there was no man more knowledgeable than I. When I arrived in Syria, I forgot.'" Imam Aḥmad said with his chain of transmission from al-Zuhrī, who said: "I stayed up one night with ʿUmar b. ʿAbd al-ʿAzīz and narrated to him. He said: 'Everything you narrated I have already heard, but you have retained it while I have forgotten.'" Ibn Wahb said with his chain of transmission from al-Zuhrī, who said: "ʿUmar b. ʿAbd al-ʿAzīz said: 'Al-Walīd sent for me one day at midday. I entered upon him and found him frowning. He gestured to me to sit, so I sat before him. He said: What do you say about one who reviles the caliphs? Should he be killed? I remained silent. He repeated, and I remained silent. He repeated again, and I said: Should he be killed, O Commander of the Faithful? He said: No, but he reviled. I said: He should be punished. He became angry and withdrew to his family. Ibn al-Rayyān, the executioner, said to me: Go. He said: I left his presence, and no wind blew except that I thought it was a messenger to bring me back to him.'" ʿUthmān b. Zufar said: "Sulaymān b. ʿAbd al-Malik, while he was Commander of the Faithful, approached with ʿUmar b. ʿAbd al-ʿAzīz at Sulaymān's camp, where there were those horses, camels, mules, baggage, and men. Sulaymān said: 'What do you say, O ʿUmar, about this?' He said: 'I see a world devouring itself, and you are responsible for all of it.' When they drew near the camp, there was a crow that had taken a morsel in its beak from Sulaymān's tent and was flying with it, cawing once. Sulaymān said to him: 'What do you say about this, O ʿUmar?' He said: 'I do not know.' He said: 'What do you think it is saying?' He said: 'It is as if it says: From where did it come? And where is it being taken?' Sulaymān said to him: 'How amazing you are!' ʿUmar said: 'More amazing than me is one who knows God and disobeys Him, and one who knows Satan and obeys him.'" Imam Mālik mentioned that Sulaymān and ʿUmar once exchanged words. Sulaymān said to him in the course of the speech: "You lie." He said: "You say to me, 'You lie'? By God, I have not lied since I learned that lying harms its people." Then ʿUmar shunned him and resolved to leave for Egypt, but Sulaymān did not permit him. Then he sent for him and reconciled with him, saying to him: "No matter that concerns me arises except that you come to my mind." We have already mentioned that when Sulaymān b. ʿAbd al-Malik was near death, he entrusted the matter after him to ʿUmar b. ʿAbd al-ʿAzīz. The matter was arranged accordingly, and praise be to God.
Tarikh (al-Tabari) 2444No grade recorded
( مَنَاقِبُ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ ) قَالَ: أَبُو دَاوُدَ الطَّيَالِسِيُّ: بسنده عن عَبْدُ اللَّهِ بْنُ دِينَارٍ، قَالَ: قَالَ ابْنُ عُمَرَ: يَا عَجَبًا ! يَزْعُمُ النَّاسُ أَنَّ الدُّنْيَا لَا تَنْقَضِي حَتَّى يَلِيَ رَجُلٌ مِنْ آلِ عُمَرَ يَعْمَلُ بِمِثْلِ عَمَلِ عُمَرَ. قَالَ: فَكَانُوا يَرَوْنَهُ بِلَالَ بْنَ عَبْدِ اللَّهِ بْنِ عُمَرَ قَالَ: وَكَانَ بِوَجْهِهِ أَثَرٌ، فَلَمْ يَكُنْ هُوَ، وَإِذَا هُوَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ وَأُمُّهُ ابْنَةُ عَاصِمِ بْنِ عُمَرَ بْنِ الْخَطَّابِ وَقَالَ الْبَيْهَقِيُّ: بسنده عَنْ جُوَيْرِيَّةَ بْنِ أَسْمَاءَ، عَنْ نَافِعٍ، قَالَ: بَلَغَنَا أَنَّ عُمَرَ بْنَ الْخَطَّابِ قَالَ: إِنَّ مِنْ وَلَدِي رَجُلًا بِوَجْهِهِ شَيْنٌ يَلِي، فَيَمْلَأُ الْأَرْضَ عَدْلًا. قَالَ نَافِعٌ مِنْ قَبْلِهِ: وَلَا أَحْسَبُهُ إِلَّا عُمَرَ بْنَ عَبْدِ الْعَزِيزِ. وَقَالَ: وُهَيْبُ بْنُ الْوَرْدِ: بَيْنَمَا أَنَا نَائِمٌ، رَأَيْتُ كَأَنَّ رَجُلًا دَخَلَ مِنْ بَابِ بَنِي شَيْبَةَ، وَهُوَ يَقُولُ: يَا أَيُّهَا النَّاسُ، وُلِّيَ عَلَيْكُمْ كِتَابُ اللَّهِ. فَقُلْتُ: مَنْ ؟ فَأَشَارَ إِلَى ظَهْرِهِ، فَإِذَا مَكْتُوبٌ عَلَيْهِ: عُ مَ رُ. قَالَ: فَجَاءَتْ بَيْعَةُ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ وَقَالَ بَقِيَّةُ، بسنده عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ أَنَّهُ رَأَى رَسُولَ اللَّهِ ﷺ فِي رَوْضَةٍ خَضْرَاءَ، فَقَالَ لَهُ: " إِنَّكَ سَتَلِي أَمْرَ أُمَّتِي فَزَعْ عَنِ الدَّمِ، فَإِنَّ اسْمَكَ فِي النَّاسِ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ وَاسْمُكَ عِنْدَ اللَّهِ جَابِرٌ ". وَقَالَ أَبُو بَكْرِ بْنُ الْمُقْرِيِّ: بسنده عَنْ رَبَاحِ بْنِ عُبَيْدَةَ، قَالَ: خَرَجَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ إِلَى الصَّلَاةِ، وَشَيْخٌ مُتَوَكِّئٌ عَلَى يَدِهِ، فَقُلْتُ فِي نَفْسِي: إِنَّ هَذَا الشَّيْخَ جَافٌّ، فَلَمَّا صَلَّى وَدَخَلَ لَحِقْتُهُ، فَقُلْتُ: أَصْلَحَ اللَّهُ الْأَمِيرَ، مَنِ الشَّيْخُ الَّذِي كَانَ مُتَّكِئًا عَلَى يَدِكَ ؟ فَقَالَ: يَا رَبَاحُ رَأَيْتَهُ ؟ قُلْتُ: نَعَمْ. قَالَ: مَا أَحْسَبُكَ يَا رَبَاحُ إِلَّا رَجُلًا صَالِحًا، ذَاكَ أَخِي الْخَضِرُ، أَتَانِي فَأَعْلَمَنِي أَنِّي سَأَلِي أَمْرَ هَذِهِ الْأُمَّةِ، وَأَنِّي سَأَعْدِلُ فِيهَا. وَقَالَ يَعْقُوبُ بْنُ سُفْيَانَ: بسنده عَنْ أَبِي الْأَعْيَسِ، قَالَ: كُنْتُ جَالِسًا مَعَ خَالِدِ بْنِ يَزِيدَ بْنِ مُعَاوِيَةَ، فَجَاءَ شَابٌّ عَلَيْهِ مُقَطَّعَاتٌ، فَأَخَذَ بِيَدِ خَالِدٍ، فَقَالَ: هَلْ عَلَيْنَا مِنْ عَيْنٍ ؟ فَقَالَ أَبُو الْأَعْيَسِ: فَقُلْتُ: عَلَيْكُمَا مِنَ اللَّهِ عَيْنٌ بَصِيرَةٌ وَأُذُنٌ سَمِيعَةٌ، قَالَ: فَتَرَقْرَقَتْ عَيْنَا الْفَتَى. فَأَرْسَلَ يَدَهُ مِنْ يَدِ خَالِدٍ وَوَلَّى، فَقُلْتُ: مَنْ هَذَا ؟ قَالَ: هَذَا عُمَرُ بْنُ عَبْدِ الْعَزِيزِ ابْنُ أَخِي أَمِيرِ الْمُؤْمِنِينَ، وَلَئِنْ طَالَتْ بِكَ حَيَاةٌ لَتَرَيَنَّهُ إِمَامَ هُدًى. قُلْتُ: قَدْ كَانَ عِنْدَ خَالِدِ بْنِ يَزِيدَ بْنِ مُعَاوِيَةَ شَيْءٌ جَيِّدٌ مِنْ أَخْبَارِ الْأَوَائِلِ وَأَقْوَالِهِمْ. العهد لعمر بن عبد العزيز بالخلافة وَقَدْ روي أن سُلَيْمَانَ بْنِ عَبْدِ الْمَلِكِ لَمَّا حَضَرَتْهُ الْوَفَاةُ عَزَمَ أَنْ يَكْتُبَ الْعَهْدَ بِاسْمِ أَحَدِ أَوْلَادِهِ، فَمَا زَالَ بِهِ وَزِيرُهُ الصَّادِقُ رَجَاءُ بْنُ حَيْوَةَ حَتَّى صَرَفَهُ عَنْ ذَلِكَ، وَأَشَارَ عَلَيْهِ أَنْ يَجْعَلَ الْأَمْرَ مِنْ بَعْدِهِ لِأَصْلَحِ النَّاسِ لَهُمْ، فَأَلْهَمَ اللَّهُ الْخَلِيفَةَ رُشْدَهُ، فَعَيَّنَ لَهَا ابْنَ عَمِّهِ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ فَجَوَّدَ رَأْيَهُ رَجَاءُ بْنُ حَيْوَةَ وَصَوَّبَهُ، فَكَتَبَ سُلَيْمَانُ الْعَهْدَ فِي صَحِيفَةٍ، وَخَتَمَهَا، وَلَمْ يَشْعُرْ بِذَلِكَ عُمَرُ، وَلَا أَحَدٌ مِنْ بَنِي مَرْوَانَ سِوَى سُلَيْمَانَ وَرَجَاءٍ، ثُمَّ أَمَرَ صَاحِبَ الشُّرَطَةِ بِإِحْضَارِ الْأُمَرَاءِ، وَرُءُوسِ النَّاسِ مِنْ بَنِي مَرْوَانَ وَغَيْرِهِمْ، فَبَايَعُوا سُلَيْمَانَ عَلَى مَا فِي الصَّحِيفَةِ الْمَخْتُومَةِ، ثُمَّ انْصَرَفُوا، ثُمَّ لَمَّا مَاتَ الْخَلِيفَةُ اسْتَدْعَاهُمْ رَجَاءُ بْنُ حَيْوَةَ فَبَايَعُوا ثَانِيَةً، قَبْلَ أَنْ يَعْلَمُوا مَوْتَ الْخَلِيفَةِ، ثُمَّ فَتَحَهَا فَقَرَأَهَا عَلَيْهِمْ، فَإِذَا فِيهَا الْبَيْعَةُ لِعُمَرَ بْنِ عَبْدِ الْعَزِيزِ، فَأَخَذُوهُ فَأَجْلَسُوهُ عَلَى الْمِنْبَرِ وَبَايَعُوهُ، فَانْعَقَدَتْ لَهُ الْبَيْعَةُ. اختلاف العلماء في الرَّجُلِ يُوصِي الْوَصِيَّةَ فِي كِتَابٍ وَيُشْهِدُ عَلَى مَا فِيهِ مِنْ غَيْرِ أَنْ يُقْرَأَ عَلَى الشُّهُودِ وَقَدِ اخْتَلَفَ الْعُلَمَاءُ فِي مِثْلِ هَذَا الصَّنِيعِ فِي الرَّجُلِ يُوصِي الْوَصِيَّةَ فِي كِتَابٍ وَيُشْهِدُ عَلَى مَا فِيهِ مِنْ غَيْرِ أَنْ يُقْرَأَ عَلَى الشُّهُودِ، ثُمَّ يَشْهَدُونَ عَلَى مَا فِيهِ فَيَنْفُذُ ، فَسَوَّغَ ذَلِكَ جَمَاعَاتٌ مِنْ أَهْلِ الْعِلْمِ ; قَالَ الْقَاضِي أَبُو الْفَرَجِ الْمُعَافَى بْنُ زَكَرِيَّا الْجُرَيْرِيُّ: أَجَازَ ذَلِكَ وَأَمْضَاهُ وَأَنْفَذَ الْحُكْمَ بِهِ جُمْهُورُ أَهْلِ الْحِجَازِ. وَرُوِيَ ذَلِكَ عَنْ سَالِمِ بْنِ عَبْدِ اللَّهِ، وَهُوَ مَذْهَبُ مَالِكٍ وَمَنْ وَافَقَهُ مِنْ فُقَهَاءِ الشَّامِ. وَحَكَى نَحْوَ ذَلِكَ خَالِدُ بْنُ يَزِيدَ بْنِ أَبِي مَالِكٍ، عَنْ أَبِيهِ وَقُضَاةِ جُنْدِهِ، وَهُوَ قَوْلُ اللَّيْثِ بْنِ سَعْدٍ فِي مَنْ وَافَقَهُ مِنْ فُقَهَاءِ أَهْلِ مِصْرَ وَالْمَغْرِبِ، وَهُوَ قَوْلُ فُقَهَاءِ أَهْلِ الْبَصْرَةِ وَقُضَاتِهِمْ. وَرُوِيَ عَنْ قَتَادَةَ، وَعَنْ سَوَّارِ بْنِ عَبْدِ اللَّهِ، وَعُبَيْدِ اللَّهِ بْنِ الْحُسَيْنِ، وَمُعَاذِ بْنِ مُعَاذٍ الْعَنْبَرِيِّ فِي مَنْ سَلَكَ سَبِيلَهُمْ. وَأَخَذَ بِهَذَا عَدَدٌ كَثِيرٌ مِنْ أَصْحَابِ الْحَدِيثِ. قُلْتُ: وَقَدِ اعْتَنَى بِهِ الْبُخَارِيُّ فِي " صَحِيحِهِ ". قَالَ الْمُعَافَى: وَأَبَى ذَلِكَ جَمَاعَةٌ مِنْ فُقَهَاءِ الْعِرَاقِ، مِنْهُمْ: إِبْرَاهِيمُ، وَحَمَّادٌ، وَالْحَسَنُ، وَهُوَ مَذْهَبُ الشَّافِعِيِّ، وَأَبِي ثَوْرٍ. قَالَ: وَهُوَ قَوْلُ شَيْخِنَا أَبِي جَعْفَرٍ، وَكَانَ بَعْضُ أَصْحَابِ الشَّافِعِيِّ بِالْعِرَاقِ يَذْهَبُ إِلَى الْقَوْلِ الْأَوَّلِ. قَالَ الْجَرِيرِيُّ: وَإِلَى الْقَوْلِ الْأَوَّلِ نَذْهَبُ. وَتَقَدَّمَ أَنَّ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ لَمَّا رَجَعَ مِنْ جِنَازَةِ سُلَيْمَانَ أُتِيَ بِمَرَاكِبِ الْخِلَافَةِ لِيَرْكَبَهَا، فَامْتَنَعَ مِنْ ذَلِكَ، وَأَنْشَأَ يَقُولُ: فَلَوْلَا التُّقَى ثُمَّ النُّهَى خَشْيَةَ الرَّدَى لَعَاصَيْتُ فِي حُبِّ الصِّبَا كُلَّ زَاجِرِ قَضَى مَا قَضَى فِيمَا مَضَى ثُمَّ لَا تَرَى لَهُ صَبْوَةً أُخْرَى اللَّيَالِي الْغَوَابِرِ ثُمَّ قَالَ: مَا شَاءَ اللَّهُ لَا قُوَّةَ إِلَّا بِاللَّهِ، قَدِّمُوا إِلَيَّ بَغْلَتِي. ثُمَّ أَمَرَ بِبَيْعِ تِلْكَ الْمَرَاكِبِ الْخَلِيفِيَّةِ فِي مَنْ يُرِيدُ، وَكَانَتْ مِنَ الْخُيُولِ الْجِيَادِ الْمُثَمَّنَةِ، فَبَاعَهَا وَجَعَلَ أَثْمَانَهَا فِي بَيْتِ الْمَالِ. قَالُوا: فَلَمَّا رَجَعَ مِنَ الْجِنَازَةِ، وَقَدْ بَايَعَهُ النَّاسُ، وَاسْتَقَرَّتِ الْخِلَافَةُ بِاسْمِهِ، انْقَلَبَ وَهُوَ مُغْتَمٌّ مَهْمُومٌ، فَقَالَ لَهُ مَوْلَاهُ: مَا لَكَ هَكَذَا مُغْتَمًّا مَهْمُومًا، وَلَيْسَ هَذَا بِوَقْتِ هَذَا ؟ فَقَالَ: وَيْحَكَ ! وَمَا لِي لَا أَغْتَمُّ، وَلَيْسَ أَحَدٌ مِنْ أَهْلِ الْمَشَارِقِ وَالْمَغَارِبِ مِنْ هَذِهِ الْأُمَّةِ إِلَّا وَهُوَ يُطَالِبُنِي بِحَقِّهِ ; أَنْ أُؤَدِّيَهُ إِلَيْهِ، كَتَبَ إِلَيَّ فِي ذَلِكَ أَوْ لَمْ يَكْتُبْ، طَلَبَهُ مِنِّي أَوْ لَمْ يَطْلُبْ. قَالُوا: ثُمَّ إِنَّهُ خَيَّرَ امْرَأَتَهُ فَاطِمَةَ بَيْنَ أَنْ تُقِيمَ مَعَهُ عَلَى أَنَّهُ لَا فَرَاغَ لَهُ إِلَيْهَا، وَبَيْنَ أَنْ تَلْحَقَ بِأَهْلِهَا، فَبَكَتْ وَبَكَى جَوَارِيهَا لِبُكَائِهَا، فَسُمِعَتْ ضَجَّةٌ فِي دَارِهِ، ثُمَّ اخْتَارَتْ مُقَامَهَا مَعَهُ عَلَى كُلِّ حَالٍ، رَحِمَهَا اللَّهُ. وَقَالَ لَهُ رَجُلٌ: تَفَرَّغْ لَنَا يَا أَمِيرَ الْمُؤْمِنِينَ. فَأَنْشَأَ يَقُولُ قَدْ جَاءَ شُغْلٌ شَاغِلٌ وَعَدَلْتُ عَنْ طُرُقِ السَّلَامَهْ ذَهَبَ الْفَرَاغُ فَلَا فَرَا غَ لَنَا إِلَى يَوْمِ الْقِيَامَهْ وَقَالَ سَهْلُ بْنُ صَدَقَةَ: (لَمَّا اسْتُخْلِفَ عُمَرُ... سُمِعَ فِي مَنْزِلِهِ بُكَاءٌ، فَسَأَلُوا عَنْ ذَلِكَ، فَقَالُوا: إِنَّ عُمَرَ خَيَّرَ جَوَارِيَهُ، فَقَالَ: قَدْ نَزَلَ بِي أَمْرٌ قَدْ شَغَلَنِي عَنْكُمْ، فَمَنْ أَحَبَّ أَنْ أُعْتِقَهُ... أَعْتَقْتُهُ، وَمَنْ أَحَبَّ أَنْ أُمْسِكَهُ... أَمْسَكْتُهُ إِنْ لَمْ يَكُنْ مِنِّي إِلَيْهَا شَيْءٌ، فَبَكَيْنَ إِيَاسًا مِنْهُ). وَقَالَتْ فَاطِمَةُ امْرَأَتُهُ: (كَانَ عُمَرُ إِذَا دَخَلَ الْبَيْتَ... أَلْقَى نَفْسَهُ فِي مَسْجِدِهِ، فَلَا يَزَالُ يَبْكِي وَيَدْعُو حَتَّى تَغْلِبَهُ عَيْنَاهُ، ثُمَّ يَسْتَيْقِظُ فَيَفْعَلُ مِثْلَ ذَلِكَ لَيْلَتَهُ أَجْمَعَ). وَقَالَ الْوَلِيدُ بْنُ أَبِي السَّائِبِ: (مَا رَأَيْتُ أَحَدًا قَطُّ أَخْوَفَ مِنْ عُمَرَ). وَقَالَ الْأَوْزَاعِيُّ: (إِنَّ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ كَانَ جَالِسًا فِي بَيْتِهِ وَعِنْدَهُ أَشْرَافُ بَنِي أُمَيَّةَ، فَقَالَ: تُحِبُّونَ أَنْ أُوَلِّيَ كُلَّ رَجُلٍ مِنْكُمْ جُنْدًا؟ فَقَالَ رَجُلٌ مِنْهُمْ: لِمَ تَعْرِضُ عَلَيْنَا مَا لَا تَفْعَلُهُ؟! قَالَ: تَرَوْنَ بِسَاطِي هَذَا؟ إِنِّي لَأَعْلَمُ أَنَّهُ يَصِيرُ إِلَى بِلًى وَفَنَاءٍ، وَإِنِّي أَكْرَهُ أَنْ تُدَنِّسُوهُ بِأَرْجُلِكُمْ، فَكَيْفَ أُوَلِّيكُمْ دِينِي، أُوَلِّيكُمْ أَعْرَاضَ الْمُسْلِمِينَ وَأَبْشَارَهُمْ؟! هَيْهَاتَ لَكُمْ هَيْهَاتَ!! فَقَالُوا لَهُ: لِمَ؟ أَمَا لَنَا قَرَابَةٌ؟ أَمَا لَنَا حَقٌّ؟ قَالَ: مَا أَنْتُمْ وَأَقْصَى رَجُلٍ مِنَ الْمُسْلِمِينَ عِنْدِي فِي هَذَا الْأَمْرِ إِلَّا سَوَاءٌ، إِلَّا رَجُلٌ مِنَ الْمُسْلِمِينَ حَبَسَهُ عَنِّي طُولُ شُقَّتِهِ). وَقَالَ حُمَيْدٌ: (أَمْلَى عَلَيَّ الْحَسَنُ رِسَالَةً إِلَى عُمَرَ بْنِ عَبْدِ الْعَزِيزِ فَأَبْلَغَ، ثُمَّ شَكَا الْحَاجَةَ وَالْعِيَالَ، فَأَمَرَ بِعَطَائِهِ). وَقَالَ الْأَوْزَاعِيُّ: (كَانَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ إِذَا أَرَادَ أَنْ يُعَاقِبَ رَجُلًا... حَبَسَهُ ثَلَاثَةَ أَيَّامٍ، ثُمَّ عَاقَبَهُ، كَرَاهَةَ أَنْ يَعْجَلَ فِي أَوَّلِ غَضَبِهِ). وَقَالَ إِبْرَاهِيمُ بْنُ مَيْسَرَةَ: (مَا رَأَيْتُ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ ضَرَبَ أَحَدًا فِي خِلَافَتِهِ، غَيْرَ رَجُلٍ وَاحِدٍ، تَنَاوَلَ مِنْ مُعَاوِيَةَ، فَضَرَبَهُ ثَلَاثَةَ أَسْوَاطٍ. وَقَالَ الْأَوْزَاعِيُّ: لَمَّا قَطَعَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ عَنْ أَهْلِ بَيْتِهِ مَا كَانَ يَجْرِي عَلَيْهِمْ مِنْ أَرْزَاقِ الْخَاصَّةِ... كَلَّمُوهُ فِي ذَلِكَ، فَقَالَ: لَنْ يَتَّسِعَ مَالِي لَكُمْ، وَأَمَّا هَذَا الْمَالُ... فَإِنَّمَا حَقُّكُمْ فِيهِ كَحَقِّ رَجُلٍ بِأَقْصَى بَرْكِ الْغِمَادِ). وَقَالَ أَبُو عُمَرَ: (كَتَبَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ: بِرَدِّ أَحْكَامٍ مَنْ أَحْكَامِ الْحَجَّاجِ مُخَالِفَةٍ لِأَحْكَامِ النَّاسِ). وَقَالَ يَحْيَى الْغَسَّانِيُّ: (لَمَّا وَلَّانِي عُمَرُ بْنُ عَبْدِ الْعَزِيزِ الْمَوْصِلَ.. قَدِمْتُهَا فَوَجَدْتُهَا مِنْ أَكْثَرِ الْبِلَادِ سَرِقَةً وَنَقْبًا، فَكَتَبْتُ إِلَيْهِ أُعْلِمُهُ حَالَ الْبَلَدِ، وَأَسْأَلُهُ: آخُذُ النَّاسَ بِالظِّنَّةِ وَأَضْرِبُهُمْ عَلَى التُّهْمَةِ؟ أَوْ آخُذُهُمْ بِالْبَيِّنَةِ وَمَا جَرَتْ عَلَيْهِ السُّنَّةُ؟ فَكَتَبَ إِلَيَّ: أَنْ خُذِ النَّاسَ بِالْبَيِّنَةِ وَمَا جَرَتْ عَلَيْهِ السُّنَّةُ؛ فَإِنْ لَمْ يُصْلِحْهُمُ الْحَقُّ... فَلَا أَصْلَحَهُمُ اللَّهُ. قَالَ يَحْيَى: فَفَعَلْتُ ذَلِكَ، فَمَا خَرَجْتُ مِنَ الْمَوْصِلِ.. حَتَّى كَانَتْ مِنْ أَصْلَحِ الْبِلَادِ، وَأَقَلِّهِ سَرِقَةً وَنَقْبًا). وَقَالَ رَجَاءُ بْنُ حَيْوَةَ: (سَمَرْتُ لَيْلَةً عِنْدَ عُمَرَ، فَعَشَى السِّرَاجُ، - وَإِلَى جَانِبِهِ وَصِيفٌ، قُلْتُ: أَلَا أُنَبِّهُهُ؟ قَالَ: لَا، قُلْتُ: أَفَلَا أَقُومُ؟ قَالَ: لَيْسَ مِنْ مُرُوءَةِ الرَّجُلِ اسْتِخْدَامُهُ ضَيْفَهُ، فَقَامَ إِلَى بَطَّةِ الزَّيْتِ، وَأَصْلَحَ السِّرَاجَ ثُمَّ رَجَعَ، وَقَالَ: قُمْتُ وَأَنَا عُمَرُ بْنُ عَبْدِ الْعَزِيزِ، وَرَجَعْتُ وَأَنَا عُمَرُ بْنُ عَبْدِ الْعَزِيزِ). وَقَالَ نُعَيْمٌ كَاتِبُهُ: (قَالَ عُمَرُ: إِنَّهُ لَيَمْنَعُنِي مِنْ كَثِيرٍ مِنَ الْكَلَامِ مَخَافَةُ الْمُبَاهَاةِ). وَقَالَ مَكْحُولٌ: (لَوْ حَلَفْتُ... لَصَدَقْتُ؛ مَا رَأَيْتُ أَزْهَدَ وَلَا أَخْوَفَ لِلَّهِ مِنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ!!). وَقَالَ سَعِيدُ بْنُ أَبِي عَرُوبَةَ: (كَانَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ إِذَا ذَكَرَ الْمَوْتَ... اضْطَرَبَتْ أَوْصَالُهُ). وَقَالَ عَطَاءٌ: (كَانَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ يَجْمَعُ كُلَّ لَيْلَةٍ الْفُقَهَاءَ، فَيَتَذَاكَرُونَ الْمَوْتَ وَالْقِيَامَةَ ثُمَّ يَبْكُونَ، حَتَّى كَأَنَّ بَيْنَ أَيْدِيهِمْ جِنَازَةً). وَقَالَ عُبَيْدُ اللَّهِ بْنُ الْعِيزَارِ: (خَطَبَنَا عُمَرُ بْنُ عَبْدِ الْعَزِيزِ بِالشَّامِ عَلَى مِنْبَرٍ مِنْ طِينٍ، فَقَالَ: أَيُّهَا النَّاسُ، أَصْلِحُوا أَسْرَارَكُمْ... تَصْلُحْ عَلَانِيَتُكُمْ، وَاعْمَلُوا لِآخِرَتِكُمْ... تُكْفَوْا دُنْيَاكُمْ، وَاعْلَمُوا أَنَّ رَجُلًا لَيْسَ بَيْنَهُ وَبَيْنَ آدَمَ أَبٌ حَيٌّ لَمُعْرَقٌ لَهُ فِي الْمَوْتِ، وَالسَّلَامُ عَلَيْكُمْ). وَقَالَ وُهَيْبُ بْنُ الْوَرْدِ: (اجْتَمَعَ بَنُو مَرْوَانَ إِلَى بَابِ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ، فَقَالُوا لِابْنِهِ عَبْدِ الْمَلِكِ: قُلْ لِأَبِيكَ: إِنَّ مَنْ كَانَ قَبْلَهُ مِنَ الْخُلَفَاءِ كَانَ يُعْطِينَا وَيَعْرِفُ لَنَا مَوْضِعَنَا، وَإِنَّ أَبَاكَ قَدْ حَرَمَنَا مَا فِي يَدَيْهِ، فَدَخَلَ عَلَى أَبِيهِ فَأَخْبَرَهُ، فَقَالَ لَهُ قُلْ: إِنَّ أَبِي يَقُولُ لَكُمْ: { إِنِّي أَخَافُ إِنْ عَصَيْتُ رَبِّي عَذَابَ يَوْمٍ عَظِيمٍ }. وَقَالَ الْأَوْزَاعِيُّ: (قَالَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ: خُذُوا مِنَ الرَّأْيِ مَا يُصَدِّقُ مَنْ كَانَ قَبْلَكُمْ، وَلَا تَأْخُذُوا مَا هُوَ خِلَافٌ لَهُمْ؛ فَإِنَّهُمْ خَيْرٌ مِنْكُمْ وَأَعْلَمُ). [ قِصَّةُ صَاحِبِ الْحَرَسِ مَعَ سَيِّدِنَا عُمَرَ بْنِ عَبْدِ الْعَزِيزِ] وَقَالَ يَحْيَى الْغَسَّانِيُّ: (كَانَ عُمَرُ يَنْهَى سُلَيْمَانَ بْنَ عَبْدِ الْمَلِكِ عَنْ قَتْلِ الْحَرُورِيَّةِ، وَيَقُولُ: ضَمِنَهُمُ الْحَبْسُ حَتَّى يُحْدِثُوا تَوْبَةً، فَأَتَى سُلَيْمَانُ بِحَرُورِيٍّ، فَقَالَ لَهُ سُلَيْمَانُ: هِيهِ، فَقَالَ الْحَرُورِيُّ: وَمَاذَا أَقُولُ؟ يَا فَاسِقَ ابْنَ الْفَاسِقِ، فَقَالَ سُلَيْمَانُ: عَلَيَّ بِعُمَرَ بْنِ عَبْدِ الْعَزِيزِ. فَلَمَّا جَاءَ.. قَالَ: اسْمَعْ مَقَالَةَ هَذَا، فَأَعَادَهَا الْحَرُورِيُّ، فَقَالَ سُلَيْمَانُ لِعُمَرَ: مَاذَا تَرَى عَلَيْهِ؟ فَسَكَتَ، قَالَ: عَزَمْتُ عَلَيْكَ؛ لَتُخْبِرَنِّي مَاذَا تَرَى عَلَيْهِ؟ قَالَ: أَرَى عَلَيْهِ أَنْ تَشْتِمَهُ كَمَا شَتَمَكَ، قَالَ: لَيْسَ إِلَّا [ذَا]؟! فَأَمَرَ بِهِ سُلَيْمَانُ فَضُرِبَتْ عُنُقُهُ، وَخَرَجَ عُمَرُ، فَأَدْرَكَهُ خَالِدٌ صَاحِبُ الْحَرَسِ، فَقَالَ: يَا عُمَرُ؛ كَيْفَ تَقُولُ لِأَمِيرِ الْمُؤْمِنِينَ: مَا أَرَى عَلَيْهِ إِلَّا أَنْ تَشْتُمَهُ كَمَا شَتَمَكَ؟! وَاللَّهِ؛ لَقَدْ كُنْتُ مُتَوَقِّعًا أَنْ يَأْمُرَنِي بِضَرْبِ عُنُقِكَ. قَالَ: وَلَوْ أَمَرَكَ... فَعَلْتَ؟ قَالَ: إِي وَاللَّهِ. فَلَمَّا أَفْضَتِ الْخِلَافَةُ إِلَى عُمَرَ... جَاءَ خَالِدٌ فَقَامَ مَقَامَ صَاحِبِ الْحَرَسِ، فَقَالَ عُمَرُ: يَا خَالِدُ؛ ضَعْ هَذَا السَّيْفَ عَنْكَ، وَقَالَ: اللَّهُمَّ؛ إِنِّي قَدْ وَضَعْتُ لَكَ خَالِدًا فَلَا تَرْفَعْهُ أَبَدًا، ثُمَّ نَظَرَ فِي وُجُوهِ الْحَرَسِ، فَدَعَا عَمْرَو بْنَ مُهَاجِرٍ الْأَنْصَارِيَّ، وَقَالَ: يَا عَمْرُو، وَاللَّهِ لَتَعْلَمَنَّ أَنَّ، مَا بَيْنِي وَبَيْنَكَ قَرَابَةٌ إِلَّا قَرَابَةُ الْإِسْلَامِ؛ وَلَكِنْ سَمِعْتُكَ تُكْثِرُ تِلَاوَةَ الْقُرْآنِ، وَرَأَيْتُكَ تُصَلِّي فِي مَوْضِعٍ تَظُنُّ أَلَّا يَرَاكَ أَحَدٌ، فَرَأَيْتُكَ تُحْسِنُ الصَّلَاةَ، وَأَنْتَ رَجُلٌ مِنَ الْأَنْصَارِ، خُذْ هَذَا السَّيْفَ؛ فَقَدْ وَلَّيْتُكَ حَرَسِي). وَقَالَ شُعَيْبٌ: (حُدِّثْتُ أَنَّ عَبْدَ الْمَلِكِ بْنَ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ دَخَلَ عَلَى أَبِيهِ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ؛ مَا أَنْتَ قَائِلٌ لِرَبِّكَ غَدًا إِذَا سَأَلَكَ؟ فَقَالَ: رَأَيْتَ بِدَعَةً فَلَمْ تُمِتْهَا، أَوْ سُنَّةً فَلَمْ تُحْيِهَا؟ فَقَالَ لَهُ أَبُوهُ: رَحِمَكَ اللَّهُ وَجَزَاكَ مِنْ وَلَدٍ خَيْرًا، يَا بُنَيَّ؛ إِنَّ قَوْمَكَ قَدْ شَدُّوا هَذَا الْأَمْرَ عُقْدَةً عُقْدَةً، وَعُرْوَةً عُرْوَةً، وَمَتَى أَرَدْتُ مُكَابَرَتَهُمْ عَلَى انْتِزَاعِ مَا فِي أَيْدِيهِمْ... لَمْ آمَنْ أَنْ يَفْتُقُوا عَلَيَّ فَتْقًا يَكْثُرُ فِيهِ الدِّمَاءُ، وَاللَّهِ؛ لَزَوَالُ الدُّنْيَا أَهْوَنُ عَلَيَّ مِنْ أَنْ يُرَاقَ فِي سَبَبِي مَحْجَمَةٌ مِنْ دَمٍ، أَوَ مَا تَرْضَى أَلَّا يَأْتِيَ عَلَى أَبِيكَ يَوْمٌ مِنْ أَيَّامِ الدُّنْيَا... إِلَّا وَهُوَ يُمِيتُ فِيهِ بِدْعَةً، وَيُحْيِي فِيهِ سُنَّةً؟!) وَقَالَ مَعْمَرٌ: (قَالَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ: قَدْ أَفْلَحَ مَنْ عُصِمَ مِنَ الْمِرَاءِ وَالْغَضَبِ وَالطَّمَعِ). وَقَالَ أَرْطَاةُ بْنُ الْمُنْذِرِ: (قِيلَ لِعُمَرَ بْنِ عَبْدِ الْعَزِيزِ: لَوِ اتَّخَذْتَ حَرَسًا، وَاحْتَرَزْتَ فِي طَعَامِكَ وَشَرَابِكَ؟ فَقَالَ: اللَّهُمَّ؛ إِنْ كُنْتَ تَعْلَمُ أَنِّي أَخَافُ شَيْئًا دُونَ يَوْمِ الْقِيَامَةِ... فَلَا تُؤْمِنْ خَوْفِي). كتاب عمر بن عبد العزيز إلى يزيد بن المهلب وقِيلَ: لَمَّا وَلِيَ الْخِلَافَةَ كَتَبَ إِلَى يَزِيدَ بْنِ الْمُهَلَّبِ: أَمَّا بَعْدُ، فَإِنَّ سُلَيْمَانَ كَانَ عَبْدًا مِنْ عِبَادِ اللَّهِ، أَنْعَمَ اللَّهُ عَلَيْهِ، ثُمَّ قَبَضَهُ وَاسْتَخْلَفَنِي، وَيَزِيدُ بْنُ عَبْدِ الْمَلِكِ مِنْ بَعْدِي إِنْ كَانَ، وَإِنَّ الَّذِي وَلَّانِي اللَّهُ مِنْ ذَلِكَ وَقَدَّرَ لِي لَيْسَ عَلَيَّ بِهَيِّنٍ، وَلَوْ كَانَتْ رَغْبَتِي فِي اتِّخَاذِ أَزْوَاجٍ، أَوِ اعْتِقَادِ أَمْوَالٍ، لَكَانَ فِي الَّذِي أَعْطَانِي مِنْ ذَلِكَ مَا قَدْ بَلَغَ بِي، أَفْضَلَ مَا بَلَغَ بِأَحَدٍ مِنْ خَلْقِهِ، وَأَنَا أَخَافُ فِيمَا ابْتُلِيتُ بِهِ حِسَابًا شَدِيدًا، وَمَسْأَلَةً غَلِيظَةً، إِلَّا مَا عَفَا اللَّهُ وَرَحِمَ، وَقَدْ بَايَعَ مَنْ قِبَلَنَا، فَبَايِعْ مَنْ قِبَلَكَ. فَلَمَّا قَرَأَ الْكِتَابَ قِيلَ لَهُ: لَسْتَ مِنْ عُمَّالِهِ، لِأَنَّ كَلَامَهُ لَيْسَ كَكَلَامِ مَنْ مَضَى مِنْ أَهْلِهِ. فَدَعَا يَزِيدُ النَّاسَ إِلَى الْبَيْعَةِ، فَبَايَعُوا. قَالَ مُقَاتِلُ بْنُ حَيَّانَ: كَتَبَ عُمَرُ إِلَى عَبْدِ الرَّحْمَنِ بْنِ نُعَيْمٍ: أَمَّا بَعْدُ، فَاعْمَلْ عَمَلَ مَنْ يَعْلَمُ أَنَّ اللَّهَ لَا يُصْلِحُ عَمَلَ الْمُفْسِدِينَ. قَالَ طُفَيْلُ بْنُ مِرْدَاسٍ: كَتَبَ عُمَرُ إِلَى سُلَيْمَانَ بْنِ أَبِي السَّرِيِّ: أَنِ اعْمَلْ خَانَاتٍ، فَمَنْ مَرَّ بِكَ مِنَ الْمُسْلِمِينَ فَاقْرُوهُ يَوْمًا وَلَيْلَةً، وَتَعَهَّدُوا دَوَابَّهُمْ، وَمَنْ كَانَتْ بِهِ عِلَّةٌ فَاقْرُوهُ يَوْمَيْنِ وَلَيْلَتَيْنِ، وَإِنْ كَانَ مُنْقَطِعًا بِهِ، فَأَبْلِغْهُ بَلَدَهُ. فَلَمَّا أَتَاهُ كِتَابُ عُمَرَ قَالَ لَهُ أَهْلُ سَمَرْقَنْدَ: قُتَيْبَةُ ظَلَمَنَا وَغَدَرَ بِنَا فَأَخَذَ بِلَادَنَا، وَقَدْ أَظْهَرَ اللَّهُ الْعَدْلَ وَالْإِنْصَافَ، فَأْذَنْ لَنَا فَلْيَقْدَمْ مِنَّا وَفْدٌ عَلَى أَمِيرِ الْمُؤْمِنِينَ. فَأَذِنَ لَهُمْ، فَوَجَّهُوا وَفْدًا إِلَى عُمَرَ، فَكَتَبَ لَهُمْ إِلَى سُلَيْمَانَ: إِنَّ أَهْلَ سَمَرْقَنْدَ شَكَوْا ظُلْمًا وَتَحَامُلًا مِنْ قُتَيْبَةَ عَلَيْهِمْ، حَتَّى أَخْرَجَهُمْ مِنْ أَرْضِهِمْ، فَإِذَا أَتَاكَ كِتَابِي فَأَجْلِسْ لَهُمُ الْقَاضِي، فَلْيَنْظُرْ فِي أَمْرِهِمْ، فَإِنْ قَضَى لَهُمْ، فَأَخْرِجِ الْعَرَبَ إِلَى مُعَسْكَرِهِمْ كَمَا كَانُوا قَبْلَ أَنْ يَظْهَرَ عَلَيْهِمْ قُتَيْبَةُ. قَالَ: فَأَجْلَسَ لَهُمْ سُلَيْمَانُ جُمَيْعَ بْنَ حَاضِرٍ الْقَاضِيَ، فَقَضَى أَنْ يَخْرُجَ عَرَبُ سَمَرْقَنْدَ إِلَى مُعَسْكَرِهِمْ، وَيُنَابِذُوهُمْ عَلَى سَوَاءٍ، فَيَكُونُ صُلْحًا جَدِيدًا، أَوْ ظَفَرًا عَنْوَةً. فَقَالَ أَهْلُ الصُّغْدِ: بَلَى نَرْضَى بِمَا كَانَ وَلَا نُحْدِثُ حَرْبًا، وَتَرَاضَوْا بِذَلِكَ. قَالَ دَاوُدُ بْنُ سُلَيْمَانَ الْجُعْفِيُّ: كَتَبَ عُمَرُ إِلَى عَبْدِ الْحَمِيدِ: أَمَّا بَعْدُ، فَإِنَّ أَهْلَ الْكُوفَةِ قَدْ أَصَابَهُمْ بَلَاءٌ وَشِدَّةٌ وَجَوْرٌ فِي أَحْكَامِ اللَّهِ، وَسُنَّةٌ خَبِيثَةٌ سَنَّهَا عَلَيْهِمْ عُمَّالُ السُّوءِ، وَإِنَّ قِوَامَ الدِّينِ الْعَدْلُ وَالْإِحْسَانُ، فَلَا يَكُونَنَّ شَيْءٌ أَهَمَّ إِلَيْكَ مِنْ نَفْسِكَ، فَإِنَّهُ لَا قَلِيلَ مِنَ الْإِثْمِ، وَلَا تَحْمِلْ خَرَابًا عَلَى عَامِرٍ، وَخُذْ مِنْهُ مَا أَطَاقَ، وَأَصْلِحْهُ حَتَّى يُعَمَّرَ، وَلَا يُؤْخَذَنَّ مِنَ الْعَامِرِ إِلَّا وَظِيفَةَ الْخَرَاجِ فِي رِفْقٍ وَتَسْكِينٍ لِأَهْلِ الْأَرْضِ، وَلَا تَأْخُذَنَّ أُجُورَ الضَّرَّابِينَ، وَلَا هَدِيَّةَ النَّوْرُوزِ وَالْمَهْرَجَانِ، وَلَا ثَمَنَ الصُّحُفِ، وَلَا أُجُورَ الْفُيُوجِ، وَلَا أُجُورَ الْبُيُوتِ، وَلَا دِرْهَمَ النِّكَاحِ، وَلَا خَرَاجَ عَلَى مَنْ أَسْلَمَ مِنْ أَهْلِ الْأَرْضِ، فَاتَّبِعْ فِي ذَلِكَ أَمْرِي، فَإِنِّي قَدْ وَلَّيْتُكَ مِنْ ذَلِكَ مَا وَلَّانِي اللَّهُ، وَلَا تُعَجِّلْ دُونِي بِقَطْعٍ وَلَا صَلْبٍ حَتَّى تُرَاجِعَنِي فِيهِ، وَانْظُرْ مَنْ أَرَادَ مِنَ الذُّرِّيَّةِ أَنْ يَحُجَّ، فَعَجِّلْ لَهُ مِائَةً لِيَحُجَّ بِهَا، وَالسَّلَامُ. أول خطبة خطبها عمر بن عبد العزيز بعد توليه الخلافة وَقَالَ الزُّبَيْرُ بْنُ بَكَّارٍ: بسنده عَنْ سَلَّامِ بْنِ سُلَيْمٍ، قَالَ: لَمَّا وَلِيَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ صَعِدَ الْمِنْبَرَ، وَكَانَ أَوَّلَ خُطْبَةٍ خَطَبَهَا حَمِدَ اللَّهَ، وَأَثْنَى عَلَيْهِ، ثُمَّ قَالَ: أَيُّهَا النَّاسُ، مَنْ صَحِبَنَا فَلْيَصْحَبْنَا بِخَمْسٍ، وَإِلَّا فَلْيُفَارِقْنَا ; يَرْفَعُ إِلَيْنَا حَاجَةَ مَنْ لَا يَسْتَطِيعُ رَفْعَهَا، وَيُعِينُنَا عَلَى الْخَيْرِ بِجُهْدِهِ، وَيَدُلُّنَا مِنَ الْخَيْرِ عَلَى مَا لَا نَهْتَدِي إِلَيْهِ، وَلَا يَغْتَابَنَّ عِنْدَنَا الرَّعِيَّةَ، وَلَا يَعْرِضَنَّ فِيمَا لَا يَعْنِيهِ. فَانْقَشَعَ عَنْهُ الشُّعَرَاءُ وَالْخُطَبَاءُ، وَثَبَتَ مَعَهُ الْفُقَهَاءُ وَالزُّهَّادُ، وَقَالُوا: مَا يَسَعُنَا أَنْ نُفَارِقَ هَذَا الرَّجُلَ حَتَّى يُخَالِفَ فِعْلُهُ قَوْلَهُ. وَقَالَ سُفْيَانُ بْنُ عُيَيْنَةَ: لَمَّا وَلِيَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ بَعَثَ إِلَى مُحَمَّدِ بْنِ كَعْبٍ وَرَجَاءِ بْنِ حَيْوَةَ وَسَالِمِ بْنِ عَبْدِ اللَّهِ، فَقَالَ لَهُمْ: قَدْ تَرَوْنَ مَا ابْتُلِيتُ بِهِ وَمَا قَدْ نَزَلَ بِي، فَمَا عِنْدَكُمْ ؟ فَقَالَ مُحَمَّدُ بْنُ كَعْبٍ: اجْعَلِ الشَّيْخَ أَبًا، وَالشَّابَّ أَخًا، وَالصَّغِيرَ وَلَدًا، فَبِرَّ أَبَاكَ، وَصِلْ أَخَاكَ، وَتَعَطَّفْ عَلَى وَلَدِكَ. وَقَالَ رَجَاءٌ: ارْضَ لِلنَّاسِ مَا تَرْضَى لِنَفْسِكَ، وَمَا كَرِهْتَ أَنْ يُؤْتَى إِلَيْكَ فَلَا تَأْتِهِ إِلَيْهِمْ، وَاعْلَمْ أَنَّكَ أَوَّلُ خَلِيفَةٍ تَمُوتُ. وَقَالَ سَالِمٌ اجْعَلِ الْأَمْرَ يَوْمًا وَاحِدًا صُمْ فِيهِ عَنْ شَهَوَاتِ الدُّنْيَا، وَاجْعَلْ آخِرَ فِطْرِكَ فِيهِ الْمَوْتَ، فَكَأَنْ قَدْ. فَقَالَ عُمَرُ: لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ. وَقَالَ غَيْرُهُ: خَطَبَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ يَوْمًا النَّاسَ فَقَالَ، وَقَدْ خَنَقَتْهُ الْعَبْرَةُ: أَيُّهَا النَّاسُ، أَصْلِحُوا آخِرَتَكُمْ تَصْلُحْ لَكُمْ دُنْيَاكُمْ، وَأَصْلِحُوا سَرَائِرَكُمْ تَصْلُحْ لَكُمْ عَلَانِيَتُكُمْ، وَاللَّهِ إِنَّ عَبْدًا لَيْسَ بَيْنَهُ وَبَيْنَ آدَمَ أَبٌ إِلَّا قَدْ مَاتَ، إِنَّهُ لَمُعْرَقٌ لَهُ فِي الْمَوْتِ. وَقَالَ فِي بَعْضِ خُطَبِهِ: كَمْ مِنْ عَامِرٍ مُؤَنَّقٍ عَمَّا قَلِيلٍ يَخْرُبُ، وَكَمْ مِنْ مُقِيمٍ مُغْتَبِطٍ عَمَّا قَلِيلٍ يَظْعَنُ، فَأَحْسِنُوا - رَحِمَكُمُ اللَّهُ - مِنَ الدُّنْيَا الرِّحْلَةَ بِأَحْسَنِ مَا بِحَضْرَتِكُمْ مِنَ النَّقْلَةِ، بَيْنَمَا ابْنُ آدَمَ فِي الدُّنْيَا يُنَافِسُ فِيهَا قَرِيرَ الْعَيْنِ قَانِعًا، إِذْ دَعَاهُ اللَّهُ بِقَدَرِهِ وَرَمَاهُ بِيَوْمِ حَتْفِهِ، فَسَلَبَهُ آثَارَهُ وَدُنْيَاهُ، وَصَيَّرَ لِقَوْمٍ آخَرِينَ مَصَانِعَهُ وَمَغْنَاهُ، إِنَّ الدُّنْيَا لَا تَسُرُّ بِقَدْرِ مَا تَضُرُّ، تَسُرُّ قَلِيلًا، وَتُحْزِنُ طَوِيلًا. وَقَالَ إِسْمَاعِيلُ بْنُ عَيَّاشٍ، عَنْ عَمْرِو بْنِ مُهَاجِرٍ، قَالَ: لَمَّا اسْتُخْلِفَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ قَامَ فِي النَّاسِ، فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ، ثُمَّ قَالَ: أَيُّهَا النَّاسُ، إِنَّهُ لَا كِتَابَ بَعْدَ الْقُرْآنِ، وَلَا نَبِيَّ بَعْدَ مُحَمَّدٍ، عَلَيْهِ السَّلَامُ، وَإِنِّي لَسْتُ بِقَاضٍ وَلَكِنِّي مُنْفِذٌ، وَإِنِّي لَسْتُ بِمُبْتَدِعٍ وَلَكِنِّي مُتَّبِعٌ، إِنَّ الرَّجُلَ الْهَارِبَ مِنَ الْإِمَامِ الظَّالِمِ لَيْسَ بِظَالِمٍ، أَلَا إِنَّ الْإِمَامَ الظَّالِمَ هُوَ الْعَاصِي، أَلَا لَا طَاعَةَ لِمَخْلُوقٍ فِي مَعْصِيَةِ الْخَالِقِ عَزَّ وَجَلَّ. وَفِي رِوَايَةٍ أَنَّهُ قَالَ فِيهَا: وَإِنِّي لَسْتُ بِخَيْرٍ مِنْ أَحَدٍ مِنْكُمْ وَلَكِنِّي أَثْقَلُكُمْ حِمْلًا، أَلَا لَا طَاعَةَ لِمَخْلُوقٍ فِي مَعْصِيَةِ اللَّهِ، أَلَا هَلْ أَسْمَعْتُ ؟ آخر خطبة خطبها عمر بن عبد العزيز وَقَالَ أَحْمَدُ بْنُ مَرْوَانَ: بسنده عَنْ شُعَيْبِ بْنِ صَفْوَانَ، حَدَّثَنِي ابْنٌ لِسَعِيدِ بْنِ الْعَاصِ، قَالَ: كَانَ آخِرُ خُطْبَةً خَطَبَهَا عُمَرُ بْنُ عَبْدِ الْعَزِيزِ حَمِدَ اللَّهَ وَأَثْنَى، عَلَيْهِ ثُمَّ قَالَ: أَمَّا بَعْدُ فَإِنَّكُمْ لَمْ تُخْلَقُوا عَبَثًا، وَلَنْ تُتْرَكُوا سُدًى، وَإِنَّ لَكُمْ مَعَادًا يَنْزِلُ اللَّهُ فِيهِ لِلْحُكْمِ فِيكُمْ وَالْفَصْلِ بَيْنَكُمْ، فَخَابَ وَخَسِرَ مَنْ خَرَجَ مِنْ رَحْمَةِ اللَّهِ، وَحُرِمَ جَنَّةً عَرْضُهَا السَّمَاوَاتُ وَالْأَرْضُ، أَلَمْ تَعْلَمُوا أَنَّهُ لَا يَأْمَنُ غَدًا إِلَّا مَنْ حَذِرَ الْيَوْمَ الْآخِرَ وَخَافَهُ، وَبَاعَ نَافِدًا بِبَاقٍ، وَقَلِيلًا بِكَثِيرٍ، وَخَوْفًا بِأَمَانٍ ؟ أَلَا تَرَوْنَ أَنَّكُمْ فِي أَسْلَابِ الْهَالِكِينَ، وَسَيَكُونُ مِنْ بَعْدِكُمْ لِلْبَاقِينَ، كَذَلِكَ حَتَّى نُرَدَّ إِلَى خَيْرِ الْوَارِثِينَ ؟ ثُمَّ إِنَّكُمْ فِي كُلِّ يَوْمٍ تُشَيِّعُونَ غَادِيًا وَرَائِحًا إِلَى اللَّهِ، قَدْ قَضَى نَحْبَهُ حَتَّى تُغَيِّبُوهُ فِي صَدْعٍ مِنَ الْأَرْضِ، فِي بَطْنِ صَدْعٍ غَيْرِ مُوَسَّدٍ وَلَا مُمَهَّدٍ، قَدْ فَارَقَ الْأَحْبَابَ، وَبَاشَرَ التُّرَابَ، وَوَاجَهَ الْحِسَابَ، فَهُوَ مُرْتَهَنٌ بِعَمَلِهِ، غَنِيٌّ عَمَّا تَرَكَ، فَقِيرٌ إِلَى مَا قَدَّمَ، فَاتَّقُوا اللَّهَ قَبْلَ انْقِضَاءِ مُرَاقَبَتِهِ وَنُزُولِ الْمَوْتِ بِكُمْ، أَمَا إِنِّي أَقُولُ هَذَا. ثُمَّ وَضَعَ طَرْفَ رِدَائِهِ عَلَى وَجْهِهِ فَبَكَى وَأَبْكَى مَنْ حَوْلَهُ. وَفِي رِوَايَةٍ: وَايْمِ اللَّهِ، إِنِّي لَأَقُولَ قَوْلِي هَذَا، وَمَا أَعْلَمُ عِنْدَ أَحَدٍ مِنْكُمْ مِنَ الذُّنُوبِ أَكْثَرَ مِمَّا أَعْلَمُ مِنْ نَفْسِي، وَلَكِنَّهَا سُنَنٌ مِنَ اللَّهِ عَادِلَةٌ ; أَمَرَ فِيهَا بِطَاعَتِهِ، وَنَهَى فِيهَا عَنْ مَعْصِيَتِهِ. وَاسْتَغْفَرَ اللَّهَ، وَوَضَعَ كُمَّهُ عَلَى وَجْهِهِ فَبَكَى حَتَّى بَلَّ لِحْيَتَهُ، فَمَا عَادَ لِمَجْلِسِهِ حَتَّى مَاتَ رَحِمَهُ اللَّهُ. وَرَوَى أَبُو بَكْرِ بْنُ أَبِي الدُّنْيَا، عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ أَنَّهُ رَأَى رَسُولَ اللَّهِ ﷺ فِي النَّوْمِ، وَهُوَ يَقُولُ: " ادْنُ يَا عُمَرُ ". قَالَ: فَدَنَوْتُ حَتَّى خَشِيتُ أَنْ أُصِيبَهُ، فَقَالَ: " إِذَا وُلِّيتَ فَاعْمَلْ نَحْوًا مِنْ عَمَلِ هَذَيْنِ ". وَإِذَا كَهْلَانِ قَدِ اكْتَنَفَاهُ، فَقُلْتُ: وَمَنْ هَذَانِ ؟ قَالَ: " هَذَا أَبُو بَكْرٍ، وَهَذَا عُمَرُ ". وَرُوِّينَا أَنَّهُ قَالَ لِسَالِمِ بْنِ عَبْدِ اللَّهِ بْنِ عُمَرَ اكْتُبْ لِي سِيرَةَ عُمَرَ حَتَّى أَعْمَلَ بِهَا، فَقَالَ لَهُ سَالِمٌ: إِنَّكَ لَا تَسْتَطِيعُ ذَلِكَ. قَالَ: وَلِمَ ؟ قَالَ: إِنَّكَ إِنْ عَمِلْتَ بِهَا كُنْتَ أَفْضَلَ مِنْ عُمَرَ ; لِأَنَّهُ كَانَ يَجِدُ عَلَى الْخَيْرِ أَعْوَانًا، وَأَنْتَ لَا تَجِدُ مَنْ يُعِينُكَ عَلَى الْخَيْرِ. وَقَدْ رُوِيَ أَنَّهُ كَانَ نَقْشُ خَاتَمِهِ: لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ. وَفِي رِوَايَةٍ: آمَنْتُ بِاللَّهِ. وَفِي رِوَايَةٍ: الْوَفَاءُ عَزِيزٌ. وَقَدْ جَمَعَ يَوْمًا رُءُوسَ النَّاسِ فَخَطَبَهُمْ، فَقَالَ: إِنَّ فَدَكَ كَانَتْ بِيَدِ رَسُولِ اللَّهِ ﷺ يَضَعُهَا حَيْثُ أَرَاهُ اللَّهُ، ثُمَّ وَلِيَهَا أَبُو بَكْرٍ، وَعُمَرُ كَذَلِكَ. قَالَ الْأَصْمَعِيُّ: وَمَا أَدْرِي مَا قَالَ فِي عُثْمَانَ. قَالَ: ثُمَّ إِنَّ مَرْوَانَ أَقْطَعَهَا فَحَصَلَ لِي مِنْهَا نَصِيبٌ، وَوَهَبَنِي الْوَلِيدُ وَسُلَيْمَانُ نَصِيبَهُمَا، وَلَمْ يَكُنْ مِنْ مَالِي شَيْءٌ أَرَدَّ عَلَيَّ مِنْهَا، وَقَدْ رَدَدْتُهَا فِي بَيْتِ الْمَالِ عَلَى مَا كَانَتْ عَلَيْهِ فِي زَمَانِ رَسُولِ اللَّهِ ﷺ. قَالَ: فَيَئِسَ النَّاسُ عِنْدَ ذَلِكَ مِنَ الْمَظَالِمِ، ثُمَّ أَخَذَ أَمْوَالَ جَمَاعَةٍ مِنْ بَنِي أُمَيَّةَ فَرَدَّهَا إِلَى بَيْتِ الْمَالِ، وَسَمَّاهَا أَمْوَالُ الْمَظَالِمِ، فَاسْتَشْفَعُوا إِلَيْهِ بِالنَّاسِ، وَتَوَسَّلُوا إِلَيْهِ بِعَمَّتِهِ فَاطِمَةَ بِنْتِ مَرْوَانَ فَلَمْ يَنْجَعْ فِيهِ وَلَمْ يَرُدُّهُ عَنِ الْحَقِّ شَيْءٌ، وَقَالَ لَهُمْ: وَاللَّهِ لَتَدَعُنِّي، وَإِلَّا ذَهَبْتُ إِلَى مَكَّةَ فَنَزَلْتُ عَنْ هَذَا الْأَمْرِ لِأَحَقِّ النَّاسِ بِهِ. وَقَالَ: وَاللَّهِ لَوْ أَقَمْتُ فِيكُمْ خَمْسِينَ عَامًا مَا أَقَمْتُ فِيكُمْ مَا أُرِيدُ مِنَ الْعَدْلِ، وَإِنِّي لَأُرِيدُ الْأَمْرَ فَمَا أُنْفِذُهُ إِلَّا مَعَ طَمَعٍ مِنَ الدُّنْيَا حَتَّى تَسْكُنَ قُلُوبُهُمْ. وَقَالَ الْإِمَامُ أَحْمَدُ بسنده عَنْ وَهْبِ بْنِ مُنَبِّهٍ أَنَّهُ قَالَ: إِنْ كَانَ فِي هَذِهِ الْأُمَّةِ مَهْدِيٌّ فَهُوَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ. وَنَحْوَ هَذَا قَالَ قَتَادَةُ، وَسَعِيدُ بْنُ الْمُسَيِّبِ، وَغَيْرُ وَاحِدٍ. وَقَالَ طَاوُسٌ: هُوَ مَهْدِيٌّ وَلَيْسَ بِهِ، إِنَّهُ لَمْ يَسْتَكْمِلِ الْعَدْلَ كُلَّهُ، إِذَا كَانَ الْمَهْدِيُّ تِيبَ عَلَى الْمُسِيءِ مِنْ إِسَاءَتِهِ، وَزِيدَ الْمُحْسِنُ فِي إِحْسَانِهِ، سَمْحٌ بِالْمَالِ، شَدِيدٌ عَلَى الْعُمَّالِ، رَحِيمٌ بِالْمَسَاكِينِ، وَقَالَ قَيْسُ بْنُ حَبْتَرٍ: (مَثَلُ عُمَرَ فِي بَنِي أُمَيَّةَ.. مَثَلُ مُؤْمِنِ آلِ فِرْعَوْنَ). وَقَالَ مَيْمُونُ بْنُ مَهْرَانَ: (إِنَّ اللَّهَ كَانَ يَتَعَاهَدُ النَّاسَ بِنَبِيٍّ بَعْدَ نَبِيٍّ، وَإِنَّ اللَّهَ تَعَاهَدَ النَّاسَ بِعُمَرَ بْنِ عَبْدِ الْعَزِيزِ). عمر بن عبد العزيز خامس الخلفاء الراشدين وَقَالَ مَالِكٌ، بسنده عَنْ سَعِيدِ بْنِ الْمُسَيِّبِ أَنَّهُ قَالَ: الْخُلَفَاءُ أَبُو بَكْرٍ وَالْعُمَرَانِ. فَقِيلَ لَهُ: أَبُو بَكْرٍ وَعُمَرُ قَدْ عَرَفْنَاهُمَا، فَمَنْ عُمَرُ الْآخَرُ ؟ قَالَ: يُوشِكُ إِنْ عِشْتَ أَنْ تَعْرِفَهُ. يُرِيدُ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ. وَفِي رِوَايَةٍ أُخْرَى عَنْهُ أَنَّهُ قَالَ: هُوَ أَشَجُّ بَنِي مَرْوَانَ. وَقَالَ عَبَّادٌ السَّمَّاكُ وَكَانَ يُجَالِسُ سُفْيَانَ الثَّوْرِيَّ: سَمِعْتُ الثَّوْرِيَّ يَقُولُ: الْخُلَفَاءُ خَمْسَةٌ ; أَبُو بَكْرٍ، وَعُمَرُ، وَعُثْمَانُ، وَعَلِيٌّ، وَعُمَرُ بْنُ عَبْدِ الْعَزِيزِ. وَهَكَذَا رُوِيَ عَنْ أَبِي بَكْرِ بْنِ عَيَّاشٍ، وَالشَّافِعِيِّ، وَغَيْرِ وَاحِدٍ. وَأَجْمَعَ الْعُلَمَاءُ قَاطِبَةً عَلَى أَنَّهُ مِنْ أَئِمَّةِ الْعَدْلِ، وَأَحَدِ الْخُلَفَاءِ الرَّاشِدِينَ وَالْأَئِمَّةِ الْمَهْدِيِّينَ. وَذَكَرَهُ غَيْرُ وَاحِدٍ فِي الْأَئِمَّةِ الِاثْنَيْ عَشَرَ، الَّذِينَ جَاءَ فِيهِمُ الْحَدِيثُ الصَّحِيحُ: " لَا يَزَالُ أَمْرُ هَذِهِ الْأُمَّةِ مُسْتَقِيمًا حَتَّى يَكُونَ فِيهِمُ اثْنَا عَشَرَ خَلِيفَةً كُلُّهُمْ مِنْ قُرَيْشٍ ". وَقَدِ اجْتَهَدَ رَحِمَهُ اللَّهُ فِي مُدَّةِ وِلَايَتِهِ مَعَ قِصَرِهَا حَتَّى رَدَّ الْمَظَالِمَ، وَصَرَفَ إِلَى كُلِّ ذِي حَقٍّ حَقَّهُ، وَكَانَ مُنَادِيهِ فِي كُلِّ يَوْمٍ يُنَادِي: أَيْنَ الْغَارِمُونَ ؟ أَيْنَ النَّاكِحُونَ ؟ أَيْنَ الْمَسَاكِينُ ؟ أَيْنَ الْيَتَامَى ؟ حَتَّى أَغْنَى كُلًّا مِنْ هَؤُلَاءِ. أَيُّهُمَا أَفْضَلُ مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ أم عمر بن عبد العزيز وَقَدِ اخْتَلَفَ الْعُلَمَاءُ أَيُّهُمَا أَفْضَلُ هُوَ أَوْ مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ ؟ فَفَضَّلَ بَعْضُهُمْ عُمَرَ لِسِيرَتِهِ وَمَعْدَلَتِهِ وَزُهْدِهِ وَعِبَادَتِهِ، وَفَضَّلَ آخَرُونَ مُعَاوِيَةَ لِسَابِقَتِهِ وَصُحْبَتِهِ، حَتَّى قَالَ بَعْضُهُمْ: لَيَوْمٌ شَهِدَهُ مُعَاوِيَةُ مِنْ رَسُولِ اللَّهِ ﷺ خَيْرٌ مِنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ وَأَيَّامِهِ، وَأَهْلِ بَيْتِهِ. وَذَكَرَ الْحَافِظُ ابْنُ عَسَاكِرَ فِي " تَارِيخِهِ " أَنَّ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ كَانَ يُعْجِبُهُ جَارِيَةٌ مِنْ جَوَارِي زَوْجَتِهِ فَاطِمَةَ بِنْتِ عَبْدِ الْمَلِكِ، فَكَانَ يَسْأَلُهَا إِيَّاهَا إِمَّا بَيْعًا أَوْ هِبَةً، فَكَانَتْ تَأْبَى عَلَيْهِ ذَلِكَ، فَلَمَّا وَلِيَ الْخِلَافَةَ أَلْبَسَتْهَا وَطَيَّبَتْهَا وَأَهْدَتْهَا إِلَيْهِ وَوَهَبَتْهَا لَهُ، فَلَمَّا أَخْلَتْهَا بِهِ أَعْرَضَ عَنْهَا، فَتَعَرَّضَتْ لَهُ فَصَدَفَ عَنْهَا، فَقَالَتْ لَهُ: يَا سَيِّدِي، فَأَيْنَ مَا كَانَ يَظْهَرُ لِي مِنْ مَحَبَّتِكَ إِيَّايَ ؟ فَقَالَ: وَاللَّهِ إِنَّ مَحَبَّتَكِ لَبَاقِيَةٌ كَمَا هِيَ، وَلَكِنْ لَا حَاجَةَ لِي فِي النِّسَاءِ، فَقَدْ جَاءَنِي أَمْرٌ شَغَلَنِي عَنْكِ، وَعَنْ غَيْرِكِ. ثُمَّ سَأَلَهَا عَنْ أَصْلِهَا، وَمِنْ أَيْنَ جَلَبُوهَا، فَقَالَتْ: يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ أَبِي أَصَابَ جِنَايَةً بِبِلَادِ الْمَغْرِبِ، فَصَادَرَهُ مُوسَى بْنُ نُصَيْرٍ فَأُخِذْتُ فِي الْجِنَايَةِ، وَبَعَثَ بِي إِلَى الْوَلِيدِ فَوَهَبَنِي الْوَلِيدُ لِأُخْتِهِ فَاطِمَةَ زَوْجَتِكَ، فَأَهْدَتْنِي إِلَيْكَ. فَقَالَ عُمَرُ: إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ، كِدْنَا وَاللَّهِ نَفْتَضِحُ وَنَهْلَكُ، ثُمَّ أَمَرَ بِرَدِّهَا مُكَرَّمَةً إِلَى بِلَادِهَا وَأَهْلِهَا. وَقَالَتْ زَوْجَتُهُ فَاطِمَةُ: دَخَلْتُ يَوْمًا عَلَيْهِ وَهُوَ جَالِسٌ فِي مُصَلَّاهُ وَاضِعًا خَدَّهُ عَلَى يَدِهِ، وَدُمُوعُهُ تَسِيلُ عَلَى خَدَّيْهِ، فَقُلْتُ: مَا لَكَ ؟ فَقَالَ: وَيْحَكِ يَا فَاطِمَةُ، إِنِّي قَدْ وُلِّيتُ مِنْ أَمْرِ هَذِهِ الْأُمَّةِ مَا وُلِّيتُ، فَتَفَكَّرْتُ فِي الْفَقِيرِ الْجَائِعِ، وَالْمَرِيضِ الضَّائِعِ، وَالْعَارِي الْمَجْهُودِ، وَالْيَتِيمِ الْمَكْسُورِ، وَالْأَرْمَلَةِ الْوَحِيدَةِ، وَالْمَظْلُومِ الْمَقْهُورِ، وَالْغَرِيبِ، وَالْأَسِيرِ، وَالشَّيْخِ الْكَبِيرِ، وَذِي الْعِيَالِ الْكَثِيرِ وَالْمَالِ الْقَلِيلِ، وَأَشْبَاهِهِمْ فِي أَقْطَارِ الْأَرْضِ وَأَطْرَافِ الْبِلَادِ، فَعَلِمْتُ أَنَّ رَبِّي عَزَّ وَجَلَّ سَيَسْأَلُنِي عَنْهُمْ يَوْمَ الْقِيَامَةِ، وَأَنَّ خَصْمِي دُونَهُمْ مُحَمَّدٌ ﷺ، فَخَشِيتُ أَنْ لَا يَثْبُتَ لِي حُجَّةٌ عِنْدَ خُصُومَتِهِ، فَرَحِمْتُ نَفْسِي فَبَكَيْتُ. كتب عمر بن عبد العزيز إلى عماله وَقَالَ مَيْمُونُ بْنُ مِهْرَانَ وَلَّانِي عُمَرُ بْنُ عَبْدِ الْعَزِيزِ عِمَالَةً، ثُمَّ قَالَ لِي: إِذَا جَاءَكَ كِتَابٌ مِنِّي عَلَى غَيْرِ الْحَقِّ فَاضْرِبْ بِهِ الْأَرْضَ. وَكَتَبَ إِلَى بَعْضِ عُمَّالِهِ: إِذَا دَعَتْكَ قُدْرَتُكَ عَلَى النَّاسِ إِلَى ظُلْمِهِمْ، فَاذْكُرْ قُدْرَةَ اللَّهِ عَلَيْكَ، وَنَفَادَ مَا تَأْتِي إِلَيْهِمْ، وَبَقَاءَ مَا يَأْتُونَ إِلَيْكَ. وَقَالَ عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ، بسنده عَنْ عِيسَى بْنِ عَاصِمٍ، قَالَ: كَتَبَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ إِلَى عَدِيِّ بْنِ عَدِيٍّ: إِنَّ لِلْإِسْلَامِ سُنَنًا وَشَرَائِعَ وَفَرَائِضَ، فَمَنِ اسْتَكْمَلَهَا اسْتَكْمَلَ الْإِيمَانَ، وَمَنْ لَمْ يَسْتَكْمِلْهَا لَمْ يَسْتَكْمِلِ الْإِيمَانَ، فَإِنْ أَعِشْ أُبَيِّنْهَا لَكُمْ لِتَعْمَلُوا بِهَا، وَإِنْ أَمُتْ فَوَاللَّهِ مَا أَنَا عَلَى صُحْبَتِكُمْ بِحَرِيصٍ.. وَذَكَرَ الصُّولِيُّ أَنَّ عُمَرَ كَتَبَ إِلَى بَعْضِ عُمَّالِهِ: عَلَيْكَ بِتَقْوَى اللَّهِ، فَإِنَّهَا هِيَ الَّتِي لَا يُقْبَلُ غَيْرُهَا، وَلَا يُرْحَمُ إِلَّا أَهْلُهَا، وَلَا يُثَابُ إِلَّا عَلَيْهَا، وَإِنَّ الْوَاعِظِينَ بِهَا كَثِيرٌ، وَالْعَامِلِينَ بِهَا قَلِيلٌ. وَقَالَ أَيْضًا: مَنْ عَلِمَ أَنَّ كَلَامَهُ مِنْ عَمَلِهِ أَقَلَّ مِنْهُ إِلَّا فِيمَا يَنْفَعُهُ، وَمَنْ أَكْثَرَ ذِكْرَ الْمَوْتِ اجْتَزَأَ مِنَ الدُّنْيَا بِالْيَسِيرِ. وَقَالَ أَيْضًا: مَنْ لَمْ يَعُدَّ كَلَامَهُ مِنْ عَمَلِهِ كَثُرَتْ خَطَايَاهُ، وَمَنْ عَبَدَ اللَّهَ بِغَيْرِ عِلْمٍ كَانَ مَا يُفْسِدُهُ أَكْثَرَ مِمَّا يُصْلِحُهُ. وَكَلَّمَهُ رَجُلٌ يَوْمًا حَتَّى أَغْضَبَهُ فَهَمَّ بِهِ عُمَرُ ثُمَّ أَمْسَكَ نَفْسَهُ، ثُمَّ قَالَ لِلرَّجُلِ: أَرَدْتَ أَنْ يَسْتَفِزَّنِي الشَّيْطَانُ بِعِزَّةِ السُّلْطَانِ فَأَنَالَ مِنْكَ مَا تَنَالُهُ مِنِّي غَدًا ! قُمْ عَافَاكَ اللَّهُ، لَا حَاجَةَ لَنَا فِي مُقَاوَلَتِكَ. وَكَانَ يَقُولُ: إِنَّ أَحَبَّ الْأُمُورِ إِلَى اللَّهِ الْقَصْدُ فِي الْجِدِّ، وَالْعَفْوُ فِي الْمَقْدِرَةِ، وَالرِّفْقُ فِي الْوِلَايَةِ، وَمَا رَفَقَ عَبْدٌ بِعَبْدٍ فِي الدُّنْيَا إِلَّا رَفَقَ اللَّهُ بِهِ يَوْمَ الْقِيَامَةِ. وَقَدْ كَانَ عُمَرُ رَحِمَهُ اللَّهُ يُعْطِي مَنِ انْقَطَعَ إِلَى الْمَسْجِدِ الْجَامِعِ، مِنْ بَلَدِهِ وَغَيْرِهَا، لِلْفِقْهِ وَنَشْرِ الْعِلْمِ وَتِلَاوَةِ الْقُرْآنِ، فِي كُلِّ عَامٍ مِنْ بَيْتِ الْمَالِ مِائَةَ دِينَارٍ، وَكَانَ يَكْتُبُ إِلَى عُمَّالِهِ أَنْ يَأْخُذُوا النَّاسَ بِالسُّنَّةِ، وَيَقُولَ: إِنْ لَمْ تُصْلِحْهُمُ السُّنَّةُ فَلَا أَصْلَحَهُمُ اللَّهُ. وَكَتَبَ إِلَى سَائِرِ الْبِلَادِ أَنْ لَا يَرْكَبَ ذِمِّيٌّ مِنَ الْيَهُودِ وَالنَّصَارَى وَغَيْرِهِمْ عَلَى سَرْجٍ، وَلَا يَلْبَسُ قَبَاءً وَلَا طَيْلَسَانًا وَلَا السَّرَاوِيلَ وَلَا يَمْشِيَنَّ أَحَدٌ مِنْهُمْ إِلَّا بِزُنَّارٍ مِنْ جِلْدٍ، وَهُوَ مَقْرُونُ النَّاصِيَةِ، وَمَنْ وُجِدَ مِنْهُمْ فِي مَنْزِلِهِ سِلَاحٌ أُخِذَ مِنْهُ، وَكَتَبَ أَيْضًا أَنْ لَا يُسْتَعْمَلَ عَلَى الْأَعْمَالِ إِلَّا أَهْلُ الْقُرْآنِ، فَإِنْ لَمْ يَكُنْ عِنْدَهُمْ خَيْرٌ فَغَيْرُهُمْ أَوْلَى أَنْ لَا يَكُونَ عِنْدَهُ خَيْرٌ. وَكَانَ يَكْتُبُ إِلَى عُمَّالِهِ: اجْتَنِبُوا الْأَشْغَالَ عِنْدَ حُضُورِ الصَّلَوَاتِ، فَإِنَّ مَنْ أَضَاعَهَا فَهُوَ لِمَا سِوَاهَا مِنْ شَرَائِعِ الْإِسْلَامِ أَشَدُّ تَضْيِيعًا. وَقَدْ كَانَ يَكْتُبُ الْمَوْعِظَةَ إِلَى الْعَامِلِ مِنْ عُمَّالِهِ فَيَنْخَلِعُ بِهَا قَلْبُهُ، وَرُبَّمَا عَزَلَ بَعْضُهُمْ نَفْسَهُ عَنِ الْعِمَالَةِ مِنْ شِدَّةِ مَا تَقَعُ مَوْعِظَتُهُ مِنْهُ، وَذَلِكَ أَنَّ الْمَوْعِظَةَ إِذَا خَرَجَتْ مِنْ قَلْبِ الْوَاعِظِ دَخَلَتْ قَلْبَ الْمَوْعُوظِ. وَقَدْ صَرَّحَ كَثِيرٌ مِنَ الْأَئِمَّةِ بِأَنَّ كُلَّ مَنِ اسْتَعْمَلَهُ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ ثِقَةٌ، وَقَدْ كَتَبَ إِلَيْهِ الْحَسَنُ الْبَصْرِيُّ بِمَوَاعِظَ حِسَانٍ وَلَوْ تَقَصَّيْنَا ذَلِكَ لَطَالَ هَذَا الْفَصْلُ، وَلَكِنْ قَدْ ذَكَرْنَا مَا فِيهِ إِشَارَةً إِلَى ذَلِكَ. وَكَتَبَ إِلَى بَعْضِ عُمَّالِهِ: أَمَّا بَعْدُ، فَإِنِّي أُذَكِّرُكَ لَيْلَةً تَمَخَّضُ بِالسَّاعَةِ فَصَبَاحُهَا الْقِيَامَةُ، فَيَا لَهَا مِنْ لَيْلَةٍ وَيَا لَهُ مِنْ صَبَاحٍ، وَكَانَ يَوْمًا عَلَى الْكَافِرِينَ عَسِيرًا. وَكَتَبَ إِلَى آخَرَ: أُذَكِّرُكَ طُولَ سَهَرِ أَهْلِ النَّارِ فِي النَّارِ مَعَ خُلُودِ الْأَبَدِ، وَإِيَّاكَ أَنْ يُنْصَرَفَ بِكَ مِنْ عِنْدِ اللَّهِ فَيَكُونَ آخِرَ الْعَهْدِ بِكَ، وَانْقِطَاعَ الرَّجَاءِ مِنْكَ. قَالُوا: فَخَلَعَ هَذَا الْعَامِلُ نَفْسَهُ مِنَ الْعِمَالَةِ، وَقَدِمَ عَلَى عُمَرَ، فَقَالَ لَهُ: مَا لَكَ ؟ فَقَالَ: خَلَعْتَ قَلْبِي بِكِتَابِكَ يَا أَمِيرَ الْمُؤْمِنِينَ، وَاللَّهِ لَا أَعُودُ إِلَى وِلَايَةٍ أَبَدًا. وَأُخْرِجَ عَنْ جَعْوَنَةَ قَالَ: (وَلَّى عُمَرُ بْنُ عَبْدِ الْعَزِيزِ عَمْرَو بْنَ قَيْسٍ السَّكُونِيَّ الصَّائِفَةَ، فَقَالَ: اقْبَلْ مِنْ مُحْسِنِهِمْ، وَتَجَاوَزْ عَنْ مُسِيئِهِمْ، وَلَا تَكُنْ فِي أَوَّلِهِمْ فَتُقْتَلُ، وَلَا فِي آخِرِهِمْ فَتَفْشَلُ، وَلَكِنْ كُنْ وَسَطًا حَيْثُ يُرَى مَكَانُكَ، وَيُسْمَعُ صَوْتُكَ). وَأُخْرِجَ عَنِ السَّائِبِ بْنِ مُحَمَّدٍ قَالَ: (كَتَبَ الْجَرَّاحُ بْنُ عَبْدِ اللَّهِ إِلَى عُمَرَ بْنِ عَبْدِ الْعَزِيزِ: إِنَّ أَهْلَ خُرَاسَانَ قَوْمٌ سَاءَتْ رَعِيَّتُهُمْ، وَإِنَّهُ لَا يُصْلِحُهُمْ إِلَّا السَّيْفُ وَالسَّوْطُ؛ فَإِنْ رَأَى أَمِيرُ الْمُؤْمِنِينَ أَنْ يَأْذَنَ لِي فِي ذَلِكَ؟ فَكَتَبَ إِلَيْهِ عُمَرُ: أَمَّا بَعْدُ: فَقَدْ بَلَغَنِي كِتَابُكَ تَذْكُرُ أَنَّ أَهْلَ خُرَاسَانَ قَدْ سَاءَتْ رَعِيَّتُهُمْ، وَأَنَّهُ لَا يُصْلِحُهُمْ إِلَّا السَّيْفُ وَالسَّوْطُ؛ فَقَدْ كَذَبْتَ، بَلْ يُصْلِحُهُمُ الْعَدْلُ وَالْحَقُّ، فَابْسُطْ ذَلِكَ فِيهِمْ، وَالسَّلَامُ). وَأُخْرِجَ عَنْ أُمَيَّةَ بْنِ يَزِيدَ الْقُرَشِيِّ قَالَ: (كَانَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ إِذَا أَمْلَى عَلَيَّ كِتَابَهُ... قَالَ: اللَّهُمَّ؛ إِنِّي أَعُوذُ بِكَ مِنْ شَرِّ لِسَانِي). وَأُخْرِجَ عَنْ صَالِحِ بْنِ جُبَيْرٍ قَالَ: (رُبَّمَا كَلَّمْتُ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ فِي الشَّيْءِ فَيَغْضَبُ، فَأَذْكُرُ أَنَّ فِي الْكِتَابِ مَكْتُوبًا: اتَّقِ غَضْبَةَ الْمَلِكِ الشَّابِّ، فَأَرْفُقُ بِهِ حَتَّى يَذْهَبَ غَضَبُهُ، فَيَقُولُ لِي بَعْدَ ذَلِكَ: لَا يَمْنَعُكَ يَا صَالِحُ مَا تَرَى مِنَّا أَنْ تُرَاجِعَنَا فِي الْأَمْرِ إِذَا رَأَيْتَهُ). وَأُخْرِجَ عَنْ عَبْدِ الْحَلِيمِ بْنِ مُحَمَّدٍ الْمَخْزُومِيِّ قَالَ: (قَدِمَ جَرِيرُ بْنُ الْخَطَفِيِّ عَلَى عُمَرَ بْنِ عَبْدِ الْعَزِيزِ، فَذَهَبَ لِيَقُولَ، فَنَهَاهُ عُمَرُ، فَقَالَ: إِنَّمَا أَذْكُرُ رَسُولَ اللَّهِ ﷺ قَالَ: أَمَّا رَسُولُ اللَّهِ ﷺ... فَاذْكُرْ، فَقَالَ: إِنَّ الَّذِي ابْتَعَثَ النَّبِيَّ مُحَمَّدًا جَعَلَ الْخِلَافَةَ لِلْأَمِيرِ الْعَادِلِ رَدَّ الْمَظَالِمَ حَقَّهَا بِيَقِينِهَا عَنْ جَوْرِهَا، وَأَقَامَ مَيْلَ الْمَائِلِ إِنِّي لَأَرْجُو مِنْكَ خَيْرًا عَاجِلًا وَالنَّفْسُ مُغْرَمَةٌ بِحُبِّ الْعَاجِلِ فَقَالَ لَهُ عُمَرُ: مَا أَجِدُ لَكَ فِي كِتَابِ اللَّهِ حَقًّا!! قَالَ: بَلَى يَا أَمِيرَ الْمُؤْمِنِينَ؛ إِنَّنِي ابْنُ سَبِيلٍ، فَأَمَرَ لَهُ مِنْ خَاصَّةِ مَالِهِ بِخَمْسِينَ دِينَارًا). وَفِي «الطُّيُورِيَّاتِ»: (أَنَّ حَرِيزَ بْنَ عُثْمَانَ الرَّحْبِيَّ دَخَلَ مَعَ أَبِيهِ عَلَى عُمَرَ بْنِ عَبْدِ الْعَزِيزِ، فَسَأَلَهُ عُمَرُ عَنْ حَالِ ابْنِهِ، ثُمَّ قَالَ لَهُ: عَلِّمْهُ الْفِقْهَ الْأَكْبَرَ، قَالَ: وَمَا الْفِقْهُ الْأَكْبَرُ؟ قَالَ: الْقَنَاعَةُ وَكَفُّ الْأَذَى). وَأَخْرَجَ ابْنُ أَبِي حَاتِمٍ فِي «تَفْسِيرِهِ» عَنْ مُحَمَّدِ بْنِ كَعْبٍ الْقُرَظِيِّ قَالَ: (دَعَانِي عُمَرُ بْنُ عَبْدِ الْعَزِيزِ، فَقَالَ: صِفْ لِي الْعَدْلَ، فَقُلْتُ: بَخٍ!! سَأَلْتَ عَنْ أَمْرٍ جَسِيمٍ، كُنْ لِصَغِيرِ النَّاسِ أَبًا، وَلِكَبِيرِهِمُ ابْنًا، وَلِلْمِثْلِ مِنْهُمْ أَخًا، وَلِلنِّسَاءِ كَذَلِكَ، وَعَاقِبِ النَّاسَ عَلَى قَدْرِ ذُنُوبِهِمْ؛ وَعَلَى قَدْرِ أَجْسَادِهِمْ، وَلَا تَضْرِبَنَّ لِغَضَبِكَ سَوْطًا وَاحِدًا فَتَعَدَّى فَتَكُونَ مِنَ الْعَادِينَ). وَأَخْرَجَ عَبْدُ الرَّزَّاقِ فِي «مُصَنَّفِهِ» عَنِ الزُّهْرِيِّ: (أَنَّ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ كَانَ يَتَوَضَّأُ مِمَّا مَسَّتْهُ النَّارُ؛ حَتَّى كَانَ يَتَوَضَّأُ مِنَ السُّكَّرِ). وَأُخْرِجَ عَنْ وُهَيْبٍ: (أَنَّ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ قَالَ: مَنْ عَدَّ كَلَامَهُ مِنْ عَمَلِهِ... قَلَّ كَلَامُهُ). وَقَالَ الذَّهَبِيُّ: (أَظْهَرَ غَيْلَانُ الْقَدَرَ فِي خِلَافَةِ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ، فَاسْتَتَابَهُ عُمَرُ، فَقَالَ: لَقَدْ كُنْتُ ضَالًّا فَهَدَيْتَنِي، فَقَالَ عُمَرُ: اللَّهُمَّ إِنْ كَانَ صَادِقًا وَإِلَّا... فَاصْلُبْهُ وَاقْطَعْ يَدَيْهِ وَرِجْلَيْهِ، فَنَفَذَتْ فِيهِ دَعْوَتُهُ، فَأُخِذَ فِي خِلَافَةِ هِشَامِ بْنِ عَبْدِ الْمَلِكِ، وَقُطِعَتْ أَرْبَعَتُهُ، وَصُلِبَ بِدِمَشْقَ فِي الْقَدَرِ). وقَالَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ قَبْلَ خِلَافَتِهِ: انْهَ الْفُؤَادَ عَنِ الصِّبَا وَعَنِ انْقِيَادٍ لِلْهَوَى فَلَعَمْرُ رَبِّكَ إِنَّ فِي شَيْبِ الْمَفَارِقِ وَالْجَلَى لَكَ وَاعِظًا لَوْ كُنْتَ تَتَّـ ــعِظُ اتِّعَاظَ ذَوِي النُّهَى حَتَّى مَتَى لَا تَرْعَوِي وَإِلَى مَتَى وَإِلَى مَتَى؟ مَا بَعْدَ أَنْ سُمِّيتَ كَهْــــ ــلًا وَاسْتُلِبْتَ اسْمَ الْفَتَى بَلِيَ الشَّبَابُ وَأَنْتَ إِنْ عُمِّرْتَ رَهْنٌ لِلْبِلَى وَكَفَى بِذَلِكَ زَاجِرًا لِلْمَرْءِ عَنْ غَيٍّ كَفَى وَخَرَجَ ابْنٌ لَهُ وَهُوَ صَغِيرٌ يَلْعَبُ مَعَ الْغِلْمَانِ فَشَجَّهُ صَبِيٌّ مِنْهُمْ، فَاحْتَمَلُوا الصَّبِيَّ الَّذِي شَجَّ ابْنَهُ وَجَاءُوا بِهِ إِلَى عُمَرَ، فَسَمِعَ الْجَلَبَةَ فَخَرَجَ إِلَيْهِمْ، فَإِذَا مُرَيْئَةٌ تَقُولُ: إِنَّهُ ابْنِي، وَإِنَّهُ يَتِيمٌ. فَقَالَ لَهَا عُمَرُ: أَلَهُ عَطَاءٌ فِي الدِّيوَانِ ؟ قَالَتْ: لَا، قَالَ: فَاكْتُبُوهُ فِي الذُّرِّيَّةِ. فَقَالَتْ زَوْجَتُهُ فَاطِمَةُ: فَعَلَ اللَّهُ بِهِ وَفَعَلَ إِنْ لَمْ يَشُجَّ ابْنَكَ ثَانِيَةً. فَقَالَ: وَيْحَكِ، إِنَّكُمْ أَفْزَعْتُمُوهُ. وَقَالَ مَالِكُ بْنُ دِينَارٍ يَقُولُونَ: مَالِكٌ زَاهِدٌ. أَيُّ زُهْدٍ عِنْدِي ! إِنَّمَا الزَّ?هِدُ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ أَتَتْهُ الدُّنْيَا فَاغِرَةً فَاهَا فَتَرَكَهَا. قَالُوا: وَلَمْ يَكُنْ لَهُ سِوَى قَمِيصٍ وَاحِدٍ فَكَانَ إِذَا غَسَلُوهُ جَلَسَ فِي الْمَنْزِلِ حَتَّى يَيْبَسَ. وَقَدْ وَقَفَ مَرَّةً عَلَى رَاهِبٍ، فَقَالَ لَهُ: وَيْحَكَ عِظْنِي. فَقَالَ لَهُ: عَلَيْكَ بِقَوْلِ الشَّاعِرِ تَجَرَّدْ مِنَ الدُّنْيَا فَإِنَّكَ إِنَّمَا خَرَجْتَ إِلَى الدُّنْيَا وَأَنْتَ مُجَرَّدُ قَالُوا: فَكَانَ يُعْجِبُهُ وَيُكَرِّرُهُ وَعَمِلَ بِهِ حَقَّ الْعَمَلِ. قَالُوا: وَدَخَلَ عَلَى امْرَأَتِهِ يَوْمًا فَسَأَلَهَا أَنْ تُقْرِضَهُ دِرْهَمًا أَوْ فُلُوسًا يَشْتَرِي لَهُ بِهَا عِنَبًا، فَلَمْ يَجِدْ عِنْدَهَا شَيْئًا، فَقَالَتْ لَهُ: أَنْتَ أَمِيرُ الْمُؤْمِنِينَ وَلَيْسَ فِي خِزَانَتِكَ مَا تَشْتَرِي بِهِ عِنَبًا ؟ ! فَقَالَ: هَذَا أَيْسَرُ مِنْ مُعَالَجَةِ الْأَغْلَالِ وَالْأَنْكَالِ غَدًا فِي نَارِ جَهَنَّمَ. قَالُوا: وَكَانَ سِرَاجُ بَيْتِهِ عَلَى ثَلَاثِ قَصَبَاتٍ فِي رَأْسِهِنَّ طِينٌ. قَالُوا: وَبَعَثَ يَوْمًا غُلَامَهُ لِيَشْوِيَ لَهُ لَحْمَةً فَجَاءَهُ بِهَا سَرِيعًا مَشْوِيَّةً، فَقَالَ: أَيْنَ شَوَيْتَهَا ؟ قَالَ: فِي الْمَطْبَخِ. فَقَالَ: فِي مَطْبَخِ الْمُسْلِمِينَ ؟ قَالَ: نَعَمْ. فَقَالَ: كُلْهَا فَإِنِّي لَمْ أُرْزَقْهَا، هِيَ رِزْقُكَ. وَسَخَّنُوا لَهُ مَاءً فِي الْمَطْبَخِ الْعَامِّ فَرَدَّ بَدَلَ ذَلِكَ بِدِرْهَمٍ حَطَبًا. وَقَالَتْ زَوْجَتُهُ: مَا جَامَعَ وَلَا احْتَلَمَ وَهُوَ خَلِيفَةٌ. قَالُوا: وَبَلَغَ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ عَنْ أَبِي سَلَّامٍ الْأَسْوَدِ أَنَّهُ يُحَدِّثُ عَنْ ثَوْبَانَ فِي الْحَوْضِ، فَبَعَثَ إِلَيْهِ فَأَحْضَرَهُ عَلَى الْبَرِيدِ، وَقَالَ لَهُ كَالْمُتَوَجِّعِ: مَا أَرَدْنَا الْمَشَقَّةَ عَلَيْكَ يَا أَبَا سَلَّامٍ، وَلَكِنْ أَرَدْتُ أَنْ تُشَافِهَنِي بِالْحَدِيثِ مُشَافَهَةً. فَقَالَ: سَمِعْتُ ثَوْبَانَ، يَقُولُ قَالَ: رَسُولُ اللَّهِ ﷺ حَوْضِي مَا بَيْنَ عَدَنَ إِلَى عَمَّانَ الْبَلْقَاءِ مَاؤُهُ أَشَدُّ بَيَاضًا مِنَ اللَّبَنِ، وَأَحْلَى مِنَ الْعَسَلِ، أَكَاوِيبُهُ عَدَدُ نُجُومِ السَّمَاءِ، مَنْ شَرِبَ مِنْهُ شَرْبَةً لَمْ يَظْمَأْ بَعْدَهَا أَبَدًا، وَأَوَّلُ النَّاسِ وُرُودًا عَلَيْهِ فُقَرَاءُ الْمُهَاجِرِينَ، الشُّعْثُ رُءُوسًا، الدُّنْسُ ثِيَابًا، الَّذِينَ لَا يَنْكِحُونَ الْمُتَنَعِّمَاتِ، وَلَا تُفْتَحُ لَهُمُ السُّدَدُ. فَقَالَ عُمَرُ: لَكِنِّي نَكَحْتُ الْمُتَنَعِّمَاتِ، فَاطِمَةَ بِنْتَ عَبْدِ الْمَلِكِ، وَفُتِحَتْ لِيَ السُّدَدُ فَلَا جَرَمَ لَا أَغْسِلُ رَأْسِي حَتَّى يَشْعَثَ، وَلَا أُلْقِى ثَوْبِي حَتَّى يَتَّسِخَ. قَالُوا: وَكَانَ لَهُ سِرَاجٌ يَكْتُبُ عَلَيْهِ حَوَائِجَهُ، وَسِرَاجٌ لِبَيْتِ الْمَالِ يَكْتُبُ عَلَيْهِ مَصَالِحَ الْمُسْلِمِينَ، لَا يَكْتُبُ عَلَى ضَوْئِهِ لِنَفْسِهِ حَرْفًا. وَكَانَ يَقْرَأُ فِي الْمُصْحَفِ كُلَّ يَوْمٍ أَوَّلَ النَّهَارِ، وَلَا يُطِيلُ الْقِرَاءَةَ، وَكَانَ لَهُ ثَلَاثُمِائَةِ شُرَطِيٍّ، وَثَلَاثُمِائَةِ حَرَسِيٍّ، وَأَهْدَى لَهُ رَجُلٌ مِنْ أَهْلِ بَيْتِهِ تُفَّاحًا فَاشْتَمَّهُ ثُمَّ رَدَّهُ مَعَ الرَّسُولِ، وَقَالَ لَهُ: قُلْ لَهُ: قَدْ بَلَغَتْ مَحَلَّهَا. فَقَالَ لَهُ رَجُلٌ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّ رَسُولَ اللَّهِ ﷺ كَانَ يَقْبَلُ الْهَدِيَّةَ، وَهَذَا رَجُلٌ مِنْ أَهْلِ بَيْتِكَ. فَقَالَ: إِنَّ الْهَدِيَّةَ كَانَتْ لِرَسُولِ اللَّهِ ﷺ هَدِيَّةً، فَأَمَّا نَحْنُ فَهِيَ لَنَا رِشْوَةٌ. قَالُوا: وَكَانَ يُوَسِّعُ عَلَى عُمَّالِهِ فِي النَّفَقَةِ ; يُعْطِي الرَّجُلَ مِنْهُمْ فِي الشَّهْرِ مِائَةَ دِينَارٍ، وَمِائَتَيْ دِينَارٍ، وَكَانَ يَتَأَوَّلُ أَنَّهُمْ إِذَا كَانُوا فِي كِفَايَةٍ تَفَرَّغُوا لِأَشْغَالِ الْمُسْلِمِينَ، فَقَالُوا لَهُ: لَوْ أَنْفَقْتَ عَلَى عِيَالِكَ كَمَا تُنْفِقُ عَلَى عُمَّالِكَ ؟ فَقَالَ: لَا أَمْنَعُهُمْ حَقًّا لَهُمْ، وَلَا أُعْطِيهِمْ حَقَّ غَيْرِهِمْ. وَكَانَ أَهْلُهُ قَدْ بَقُوا فِي جَهْدٍ عَظِيمٍ فَاعْتَذَرَ بِأَنَّ مَعَهُمْ سَلَفًا كَثِيرًا مِنْ قَبْلِ ذَلِكَ، وَقَالَ يَوْمًا لِرَجُلٍ مِنْ وَلَدِ عَلِيٍّ: إِنِّي لَأَسْتَحِي مِنَ اللَّهِ أَنْ تَقِفَ بِبَابِي وَلَا يُؤْذَنُ لَكَ. وَقَالَ لِآخَرَ مِنْهُمْ: إِنِّي لَأَسْتَحِي مِنَ اللَّهِ وَأَرْغَبُ بِكَ أَنْ أُدَنِّسَكَ بِالدُّنْيَا لِمَا أَكْرَمَكُمُ اللَّهُ بِهِ. وَقَالَ أَيْضًا: كُنَّا نَحْنُ وَبَنُو عَمِّنَا بَنُو هَاشِمٍ، مَرَّةً لَنَا وَمَرَّةً عَلَيْنَا، نَلْجَأُ إِلَيْهِمْ وَيَلْجَئُونَ إِلَيْنَا، حَتَّى طَلَعَتْ شَمْسُ الرِّسَالَةِ فَأَكْسَدَتْ كُلَّ نَافِقٍ، وَأَخْرَسَتْ كُلَّ مُنَافِقٍ، وَأَسْكَتَتْ كُلَّ نَاطِقٍ. وَقَالَ أَحْمَدُ بْنُ مَرْوَانَ: بسنده عَنْ مُوسَى بْنِ أَعْيَنَ الرَّاعِي وَكَانَ يَرْعَى الْغَنَمَ لِمُحَمَّدِ بْنِ أَبِي عُيَيْنَةَ قَالَ: كَانَتِ الْغَنَمُ وَالْأُسْدُ وَالْوَحْشُ تَرْعَى فِي خِلَافَةِ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ فِي مَوْضِعٍ وَاحِدٍ، فَعَرَضَ لِشَاةٍ مِنْهَا ذِئْبٌ، فَقُلْتُ: إِنَّا لِلَّهِ، مَا أَرَى الرَّجُلَ الصَّالِحَ إِلَّا قَدْ هَلَكَ. قَالَ: فَحَسَبْنَاهُ فَوَجَدْنَاهُ قَدْ هَلَكَ فِي تِلْكَ اللَّيْلَةِ. من دعاء عمر بن عبد العزيز وَمِنْ دُعَائِهِ: اللَّهُمَّ إِنْ رِجَالًا أَطَاعُوكَ فِيمَا أَمَرْتَهُمْ، وَانْتَهَوْا عَمَّا نَهَيْتَهُمْ، اللَّهُمَّ وَإِنَّ تَوْفِيقَكَ إِيَّاهُمْ كَانَ قَبْلَ طَاعَتِهِمْ إِيَّاكَ، فَوَفِّقْنِي. وَمِنْهُ: اللَّهُمَّ، إِنَّ عُمَرَ لَيْسَ بِأَهْلٍ أَنْ تَنَالَهُ رَحْمَتُكَ، وَلَكِنَّ رَحْمَتَكَ أَهْلٌ أَنْ تَنَالَ عُمَرَ. وَقَالَ لَهُ رَجُلٌ: أَبْقَاكَ اللَّهُ مَا كَانَ الْبَقَاءُ خَيْرًا لَكَ. فَقَالَ: هَذَا شَيْءٌ قَدْ فُرِغَ مِنْهُ، وَلَكِنْ قُلْ: أَحْيَاكَ اللَّهُ حَيَاةً طَيِّبَةً، وَتَوَفَّاكَ مَعَ الْأَبْرَارِ. وَقَالَ لَهُ رَجُلٌ: كَيْفَ أَصْبَحْتَ يَا أَمِيرَ الْمُؤْمِنِينَ ؟ فَقَالَ: أَصْبَحْتُ بَطِيئًا بَطِينًا، مُتَلَوِّثًا بِالْخَطَايَا، أَتَمَنَّى عَلَى اللَّهِ عَزَّ وَجَلَّ. وَدَخَلَ عَلَيْهِ رَجُلٌ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّ مَنْ كَانَ قَبْلَكَ كَانَتِ الْخِلَافَةُ لَهُمْ زَيْنٌ، وَأَنْتَ زَيْنُ الْخِلَافَةِ، وَإِنَّمَا مَثَلُكَ يَا أَمِيرَ الْمُؤْمِنِينَ، كَمَا قَالَ الشَّاعِرُ: وَإِذَا الدُّرُّ زَانَ حُسْنَ وُجُوهٍ كَانَ لِلدُّرِّ حُسْنُ وَجْهِكَ زَيْنَا قَالَ: فَأَعْرَضَ عَنْهُ عُمَرُ. وَقَالَ: أَكْثِرُوا ذِكْرَ النِّعَمِ فَإِنَّ ذِكْرَهَا شُكْرُهَا. وَقَالَ: إِنَّهُ لَيَمْنَعُنِي مِنْ كَثْرَةِ الْكَلَامِ مَخَافَةَ الْمُبَاهَاةِ. وَبَلَغَهُ أَنَّ رَجُلًا مِنْ أَصْحَابِهِ تُوُفِّيَ، فَجَاءَ إِلَى أَهْلِهِ لِيُعَزِّيَهُمْ فِيهِ، فَصَرَخُوا فِي وَجْهِهِ بِالْبُكَاءِ عَلَيْهِ، فَقَالَ: مَهْ، إِنَّ صَاحِبَكُمْ لَمْ يَكُنْ يَرْزُقُكُمْ، وَإِنَّ الَّذِي يَرْزُقُكُمْ حَيٌّ لَا يَمُوتُ، وَإِنَّ صَاحِبَكُمْ هَذَا، لَمْ يَسُدَّ شَيْئًا مِنْ حُفَرِكُمْ، وَإِنَّمَا سَدَّ حُفْرَةَ نَفْسِهِ، وَإِنَّ لِكُلِّ امْرِئٍ مِنْكُمْ حُفْرَةً لَا بُدَّ وَاللَّهِ أَنْ يَسُدَّهَا، إِنَّ اللَّهَ عَزَّ وَجَلَّ لَمَّا خَلَقَ الدُّنْيَا حَكَمَ عَلَيْهَا بِالْخَرَابِ وَعَلَى أَهْلِهَا بِالْفَنَاءِ، وَمَا امْتَلَأَتْ دَارٌ حَبْرَةً إِلَّا امْتَلَأَتْ عَبْرَةً، وَلَا اجْتَمَعُوا إِلَّا تَفَرَّقُوا، حَتَّى يَكُونَ اللَّهُ هُوَ الَّذِي يَرِثُ الْأَرْضَ وَمَنْ عَلَيْهَا، فَمَنْ كَانَ مِنْكُمْ بَاكِيًا فَلْيَبْكِ عَلَى نَفْسِهِ، فَإِنَّ الَّذِي صَارَ إِلَيْهِ صَاحِبُكُمْ، كُلُّكُمْ يَصِيرُ إِلَيْهِ غَدًا. خوف عمر بن عبد العزيز من الله وَقَالَ مَيْمُونُ بْنُ مِهْرَانَ خَرَجْتُ مَعَ عُمَرَ إِلَى الْقُبُورِ، فَقَالَ لِي: يَا أَبَا أَيُّوبَ، هَذِهِ قُبُورُ آبَائِي بَنِي أُمَيَّةَ، كَأَنَّهُمْ لَمْ يُشَارِكُوا أَهْلَ الدُّنْيَا فِي لَذَّتِهِمْ وَعَيْشِهِمْ، أَمَا تَرَاهُمْ صَرْعَى قَدْ خَلَتْ فِيهِمُ الْمَثُلَاتُ، وَاسْتَحْكَمَ فِيهِمُ الْبَلَاءُ ؟ ثُمَّ بَكَى حَتَّى غُشِيَ عَلَيْهِ، ثُمَّ أَفَاقَ، فَقَالَ: انْطَلِقُوا بِنَا فَوَاللَّهِ لَا أَعْلَمُ أَحَدًا أَنْعَمَ مِمَّنْ صَارَ إِلَى هَذِهِ الْقُبُورِ، وَقَدْ أَمِنَ مِنْ عَذَابِ اللَّهِ. وَقَالَ غَيْرُهُ: خَرَجَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ فِي جِنَازَةٍ، فَلَمَّا دُفِنَتْ قَالَ لِأَصْحَابِهِ: قِفُوا حَتَّى آتِيَ قُبُورَ الْأَحِبَّةِ. فَأَتَاهُمْ فَجَعَلَ يَبْكِي وَيَدْعُو، إِذْ هَتَفَ بِهِ التُّرَابُ، فَقَالَ: يَا عُمَرُ أَلَا تَسْأَلُنِي مَا فَعَلْتُ فِي الْأَحِبَّةِ ؟ قَالَ: قُلْتُ: وَمَا فَعَلْتَ بِهِمْ ؟ قَالَ: مَزَّقْتُ الْأَكْفَانَ، وَأَكَلْتُ اللُّحُومَ، وَشَدَخْتُ الْمُقْلَتَيْنِ، وَأَكَلْتُ الْحَدَقَتَيْنِ، وَنَزَعْتُ الْكَفَّيْنِ مِنَ السَّاعِدَيْنِ، وَالسَّاعِدَيْنِ مِنَ الْعَضُدَيْنِ، وَالْعَضُدَيْنِ مِنَ الْمَنْكِبَيْنِ، وَالْمَنْكِبَيْنِ مِنَ الصُّلْبِ، وَالْقَدَمَيْنِ مِنَ السَّاقَيْنِ، وَالسَّاقَيْنِ مِنَ الْفَخْذَيْنِ، وَالْفَخْذَيْنِ مِنَ الْوِرْكِ، وَالْوِرْكَ مِنَ الصُّلْبِ وَعُمَرُ يَبْكِي. فَلَمَّا أَرَادَ أَنْ يَذْهَبَ قَالَ لَهُ: يَا عُمَرُ، أَلَا أَدُلُّكَ عَلَى أَكْفَانٍ لَا تَبْلَى ؟ قَالَ: وَمَا هِيَ ؟ قَالَ: تَقْوَى اللَّهِ، وَالْعَمَلُ الصَّالِحُ. وَقَالَ مَرَّةً لِرَجُلٍ مِنْ جُلَسَائِهِ: لَقَدْ أَرِقْتُ اللَّيْلَةَ مُفَكِّرًا. قَالَ: وَفِيمَ يَا أَمِيرَ الْمُؤْمِنِينَ ؟ قَالَ: فِي الْقَبْرِ وَسَاكِنِهِ، إِنَّكَ لَوْ رَأَيْتَ الْمَيِّتَ بَعْدَ ثَالِثَةٍ فِي قَبْرِهِ لَاسْتَوْحَشْتَ مِنْ قُرْبِهِ بَعْدَ طُولِ الْأُنْسِ مِنْكَ بِنَاحِيَتِهِ، وَلَرَأَيْتَ بَيْتًا تَجُولُ فِيهِ الْهَوَامُّ، وَيَجْرِي فِيهِ الصَّدِيدُ، وَتَخْتَرِقُهُ الدِّيدَانُ، مَعَ تَغَيُّرِ الرِّيحِ، وَبِلَى الْأَكْفَانِ بَعْدَ حُسْنِ الْهَيْئَةِ، وَطِيبِ الرِّيحِ، وَنَقَاءِ الثَّوْبِ. قَالَ: ثُمَّ شَهِقَ شَهْقَةً خَرَّ مَغْشِيًّا عَلَيْهِ. وَقَالَ مُقَاتِلُ بْنُ حَيَّانَ: صَلَّيْتُ وَرَاءَ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ فَقَرَأَ وَقِفُوهُمْ إِنَّهُمْ مَسْئُولُونَ فَجَعَلَ يُكَرِّرُهَا وَمَا يَسْتَطِيعُ أَنْ يُجَاوِزَهَا. وَقَالَتِ امْرَأَتُهُ فَاطِمَةُ: مَا رَأَيْتُ أَحَدًا أَكْثَرَ صَلَاةً وَصِيَامًا مِنْهُ، وَلَا أَحَدًا أَشَدَّ فَرَقًا مِنْ رَبِّهِ مِنْهُ، كَانَ يُصَلِّي الْعِشَاءَ ثُمَّ يَجْلِسُ يَبْكِي حَتَّى تَغْلِبَهُ عَيْنُهُ، ثُمَّ يَنْتَبِهُ فَلَا يَزَالُ يَبْكِي حَتَّى تَغْلِبَهُ عَيْنُهُ. قَالَتْ: وَلَقَدْ كَانَ يَكُونُ مَعِي فِي الْفِرَاشِ فَيَذْكُرُ الشَّيْءَ مِنْ أَمْرِ الْآخِرَةِ ; فَيَنْتَفِضُ كَمَا يَنْتَفِضُ الْعُصْفُورُ فِي الْمَاءِ، وَيَجْلِسُ يَبْكِي، فَأَطْرَحُ عَلَيْهِ اللِّحَافَ رَحْمَةً لَهُ، وَأَنَا أَقُولُ: يَا لَيْتَ كَانَ بَيْنَنَا وَبَيْنَ الْخِلَافَةِ بُعْدَ الْمَشْرِقَيْنِ، فَوَاللَّهِ مَا رَأَيْنَا سُرُورًا مُنْذُ دَخَلْنَا فِيهَا. وَقَالَ عَلِيُّ بْنُ زَيْدٍ: مَا رَأَيْتُ رَجُلَيْنِ كَأَنَّ النَّارَ لَمْ تُخْلَقْ إِلَّا لَهُمَا مِثْلَ الْحَسَنِ، وَعُمَرَ بْنِ عَبْدِ الْعَزِيزِ. وَقَالَ بَعْضُهُمْ: رَأَيْتُهُ يَبْكِي حَتَّى بَكَى دَمًا. قَالُوا: وَكَانَ إِذَا أَوَى إِلَى فِرَاشِهِ قَرَأَ إِنَّ رَبَّكُمُ اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ [ الْأَعْرَافِ: 54 ] الْآيَةَ. وَيَقْرَأُ: أَفَأَمِنَ أَهْلُ الْقُرَى أَنْ يَأْتِيَهُمْ بَأْسُنَا بَيَاتًا وَهُمْ نَائِمُونَ وَنَحْوَ هَذِهِ الْآيَاتِ، وَكَانَ يَجْتَمِعُ كُلَّ لَيْلَةٍ إِلَيْهِ أَصْحَابُهُ مِنَ الْفُقَهَاءِ فَلَا يَذْكُرُونَ إِلَّا الْمَوْتَ وَالْآخِرَةَ، ثُمَّ يَبْكُونَ حَتَّى كَأَنَّ بَيْنَهُمْ جِنَازَةً. وَقَالَ أَبُو بَكْرٍ الصُّولِيُّ عَنِ الْمُبَرِّدِ كَانَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ يَتَمَثَّلُ بِقَوْلِ الشَّاعِرِ: فَمَا تَزَوَّدَ مِمَّا كَانَ يَجْمَعُهُ سِوَى حَنُوطٍ غَدَاةَ الْبَيْنِ فِي خِرَقِ وَغَيْرَ نَفْحَةِ أَعْوَادٍ تُشَبُّ لَهُ وَقَلَّ ذَلِكَ مِنْ زَادٍ لِمُنْطَلِقِ بِأَيِّمَا بَلَدٍ كَانَتْ مَنِيَّتُهُ إِنْ لَا يَسِرْ طَائِعًا فِي قَصْدِهَا يُسَقِ وَنَظَرَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ وَهُوَ فِي جِنَازَةٍ، إِلَى قَوْمٍ قَدْ تَلَثَّمُوا مِنَ الْغُبَارِ وَالشَّمْسِ، وَانْحَازُوا إِلَى الظِّلِّ، فَبَكَى وَأَنْشَدَ: مَنْ كَانَ حِينَ تُصِيبُ الشَّمْسُ جَبْهَتَهُ أَوِ الْغُبَارُ يَخَافُ الشَّيْنَ وَالشَّعَثَا وَيَأْلَفُ الظِّلَّ كَيْ تَبْقَى بَشَاشَتُهُ فَسَوْفَ يَسْكُنُ يَوْمًا رَاغِمًا جَدَثًا فِي قَعْرِ مُظْلِمَةٍ غَبْرَاءَ مُوحِشَةٍ يُطِيلُ فِي قَعْرِهَا تَحْتَ الثَّرَى لُبْثَا تَجَهَّزِي بِجَهَازٍ تَبْلُغِينَ بِهِ يَا نَفْسُ قَبْلَ الرَّدَى لَمْ تُخْلَقِي عَبَثَا وَقَالَ الْمُفَضَّلُ بْنُ غَسَّانَ الْغَلَّابِيُّ: كَانَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ لَا يَجِفُّ فُوهُ مِنْ هَذَا الْبَيْتِ: وَلَا خَيْرَ فِي عَيْشِ امْرِئٍ لَمْ يَكُنْ لَهُ مِنَ اللَّهِ فِي دَارِ الْقَرَارِ نَصِيبُ وَزَادَ غَيْرُهُ مَعَهُ بَيْتًا حَسَنًا، وَهُوَ قَوْلُهُ: فَإِنْ تُعْجِبُ الدُّنْيَا أُنَاسًا فَإِنَّهَا مَتَاعٌ قَلِيلٌ وَالزَّوَالُ قَرِيبُ وَمِنْ شَعْرِهِ الَّذِي أَنْشَدَهُ ابْنُ الْجَوْزِيِّ: أَنَا مَيْتٌ وَعَزَّ مَنْ لَا يَمُوتُ قَدْ تَيَقَّنْتُ أَنَّنِي سَأَمُوتُ لَيْسَ مُلْكٌ يُزِيلُهُ الْمَوْتُ مُلْكًا إِنَّمَا الْمُلْكُ مُلْكُ مَنْ لَا يَمُوتُ وَقَالَ عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ: كَانَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ يَقُولُ: تُسَرُّ بِمَا يَبْلَى وَتَفْرَحُ بِالْمُنَى كَمَا اغْتَرَّ بِاللَّذَّاتِ فِي النَّوْمِ حَالِمُ نَهَارُكَ يَا مَغْرُورُ سَهْوٌ وَغَفْلَةٌ وَلَيْلُكَ نَوْمٌ وَالرَّدَى لَكَ لَازِمُ وَسَعْيكُ فِيمَا سَوْفَ تَكْرَهُ غِبَّهُ كَذَلِكَ فِي الدُّنْيَا تَعِيشُ الْبَهَائِمُ وَقَالَ مُحَمَّدُ بْنُ كَثِيرٍ: قَالَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ يَلُومُ نَفْسَهُ وَيُعَاتِبُهَا: أَيَقِظَانُ أَنْتَ الْيَوْمَ أَمْ أَنْتَ نَائِمُ وَكَيْفَ يُطِيقُ النَّوْمَ حَيْرَانُ هَائِمُ فَلَوْ كَنْتَ يَقْظَانَ الْغَدَاةَ لَحَرَّقَتْ مَدَامِعَ عَيْنَيْكَ الدُّمُوعُ السَّوَاجِمُ نَهَارُكَ يَا مَغْرُورُ سَهْوٌ وَغَفْلَةٌ وَلَيْلُكَ نَوْمٌ وَالرَّدَى لَكَ لَازِمُ بَلَ اصْبَحْتَ فِي النَّوْمِ الطَّوِيلِ وَقَدْ دَنَتْ إِلَيْكَ أُمُورٌ مُفْظِعَاتٌ عَظَائِمُ وَشُغْلُكَ فِيمَا سَوْفَ تَكْرَهُ غِبَّهُ كَذَلِكَ فِي الدُّنْيَا تَعِيشُ الْبَهَائِمُ وَرَوَى ابْنُ أَبِي الدُّنْيَا بِسَنَدِهِ عَنْ فَاطِمَةَ بِنْتِ عَبْدِ الْمَلِكِ، قَالَتْ: انْتَبَهَ عُمَرُ ذَاتَ لَيْلَةٍ، وَهُوَ يَقُولُ: لَقَدْ رَأَيْتُ رُؤْيَا مُعْجِبَةً. فَقُلْتُ: أَخْبِرْنِي بِهَا. فَقَالَ: حَتَّى نُصْبِحَ. فَلَمَّا صَلَّى الصُّبْحَ بِالْمُسْلِمِينَ دَخَلَ فَسَأَلْتُهُ عَنْهَا، فَقَالَ: رَأَيْتُ كَأَنِّي دُفِعْتُ إِلَى أَرْضٍ خَضْرَاءَ وَاسِعَةٍ كَأَنَّهَا بِسَاطٌ أَخْضَرُ، وَإِذَا فِيهَا قَصْرٌ كَأَنَّهُ الْفِضَّةُ، فَخَرَجَ مِنْهُ خَارِجٌ فَنَادَى: أَيْنَ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ ؟ أَيْنَ رَسُولُ اللَّهِ ﷺ ؟ إِذْ أَقْبَلَ رَسُولُ اللَّهِ ﷺ حَتَّى دَخَلَ ذَلِكَ الْقَصْرَ، ثُمَّ خَرَجَ آخَرُ فَنَادَى: أَيْنَ أَبُو بَكْرٍ الصِّدِّيقُ ؟ فَأَقْبَلَ فَدَخَلَ، ثُمَّ خَرَجَ آخَرُ فَنَادَى: أَيْنَ عُمَرُ بْنُ الْخَطَّابِ ؟ فَأَقْبَلَ فَدَخَلَ، ثُمَّ خَرَجَ آخَرُ فَنَادَى: أَيْنَ عُثْمَانُ بْنُ عَفَّانَ ؟ فَأَقْبَلَ فَدَخَلَ، ثُمَّ خَرَجَ آخَرُ فَنَادَى: أَيْنَ عَلِيُّ بْنُ أَبِي طَالِبٍ ؟ فَأَقْبَلَ فَدَخَلَ، ثُمَّ خَرَجَ آخَرُ فَنَادَى: أَيْنَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ ؟ فَقُمْتُ - فَدَخَلْتُ فَجَلَسْتُ إِلَى جَانِبِ أَبِي عُمَرَ بْنِ الْخَطَّابِ، وَهُوَ عَنْ يَسَارِ رَسُولِ اللَّهِ ﷺ، وَأَبُو بَكْرٍ عَنْ يَمِينِهِ، وَبَيْنَهُ وَبَيْنَ رَسُولِ اللَّهِ ﷺ رَجُلٌ، فَقُلْتُ لِأَبِي: مَنْ هَذَا ؟ قَالَ: هَذَا عِيسَى بْنُ مَرْيَمَ. ثُمَّ سَمِعْتُ هَاتِفًا يَهْتِفُ، بَيْنِي وَبَيْنَهُ نُورٌ لَا أَرَاهُ، وَهُوَ يَقُولُ: يَا عُمَرُ بْنَ عَبْدِ الْعَزِيزِ تَمَسَّكْ بِمَا أَنْتَ عَلَيْهِ، وَاثْبُتْ عَلَى مَا أَنْتَ عَلَيْهِ. قَالَ: ثُمَّ كَأَنَّهُ أُذِنَ لِي فِي الْخُرُوجِ فَخَرَجْتُ، فَالْتَفَتُّ فَإِذَا عُثْمَانُ بْنُ عَفَّانَ وَهُوَ خَارِجٌ مِنَ الْقَصْرِ، وَهُوَ يَقُولُ: الْحَمْدُ لِلَّهِ الَّذِي نَصَرَنِي رَبِّي، وَإِذَا عَلِيٌّ فِي إِثْرِهِ، وَهُوَ يَقُولُ: الْحَمْدُ لِلَّهِ الَّذِي غَفَرَ لِي رَبِّي.
✧ ( THE VIRTUES OF ʿUMAR B. ʿABD AL-ʿAZĪZ ) He said: Abū Dāwūd al-Ṭayālisī: with his chain of transmission from ʿAbd Allāh b. Dīnār, who said: Ibn ʿUmar said: How amazing! People claim that the world will not come to an end until a man from the family of ʿUmar takes charge, acting like the deeds of ʿUmar. He said: They used to think it was Bilāl b. ʿAbd Allāh b. ʿUmar. He said: There was a mark on his face, so it was not him. And behold, it is ʿUmar b. ʿAbd al-ʿAzīz, whose mother is the daughter of ʿĀṣim b. ʿUmar b. al-Khaṭṭāb. Al-Bayhaqī said: with his chain of transmission from Juwayriyyah b. Asmāʾ, from Nāfiʿ, who said: It reached us that ʿUmar b. al-Khaṭṭāb said: Among my descendants is a man with a blemish on his face who will take charge, and he will fill the earth with justice. Nāfiʿ said before that: I think it is none other than ʿUmar b. ʿAbd al-ʿAzīz. Wuhayb b. al-Ward said: While I was sleeping, I saw as if a man entered through the gate of Banū Shaybah, saying: O people, the Book of God has been placed in charge over you. I said: Who? He pointed to his back, and behold, written on it: ʿU M R. He said: Then came the oath of allegiance to ʿUmar b. ʿAbd al-ʿAzīz. Baqiyyah said, with his chain of transmission from ʿUmar b. ʿAbd al-ʿAzīz, that he saw the Messenger of God ﷺ in a green meadow, and he said to him: “You will take charge of the affair of my community, so restrain from bloodshed, for your name among the people is ʿUmar b. ʿAbd al-ʿAzīz, and your name with God is Jābir.” Abū Bakr b. al-Muqrī said: with his chain of transmission from Rabāḥ b. ʿUbaydah, who said: ʿUmar b. ʿAbd al-ʿAzīz went out to prayer, with an old man leaning on his arm. I said to myself: This old man is coarse. When he prayed and entered, I caught up with him and said: May God set the amīr aright; who is the old man who was leaning on your arm? He said: O Rabāḥ, did you see him? I said: Yes. He said: I think you, O Rabāḥ, are none other than a righteous man. That was my brother al-Khaḍir. He came to me and informed me that I would take charge of the affair of this community, and that I would be just in it. Yaʿqūb b. Sufyān said: with his chain of transmission from Abū al-Aʿyas, who said: I was sitting with Khālid b. Yazīd b. Muʿāwiyah, when a young man came wearing patched garments. He took Khālid by the hand and said: Are we being watched? Abū al-Aʿyas said: I said: Over you both is an all-seeing eye and an all-hearing ear from God. He said: The young man’s eyes welled with tears. He released his hand from Khālid’s hand and turned away. I said: Who is this? He said: This is ʿUmar b. ʿAbd al-ʿAzīz, the nephew of the Commander of the Faithful, and if you live long, you will see him as an imam of guidance. I said: Khālid b. Yazīd b. Muʿāwiyah had something good from the reports of the ancients and their sayings. The Covenant to ʿUmar b. ʿAbd al-ʿAzīz for the Succession It has been narrated that when Sulaymān b. ʿAbd al-Malik was on his deathbed, he resolved to write the covenant in the name of one of his sons. But his faithful minister Rajāʾ b. Ḥaywah kept at him until he dissuaded him from that, and advised him to entrust the matter after him to the most upright person for them. God inspired the caliph with his right course, so he designated for it his paternal cousin ʿUmar b. ʿAbd al-ʿAzīz. Rajāʾ b. Ḥaywah approved and endorsed his opinion. So Sulaymān wrote the covenant on a sheet, sealed it, and neither ʿUmar nor anyone of the Banū Marwān knew of it except Sulaymān and Rajāʾ. Then he ordered the chief of the guard to bring the commanders and the leading men of the Banū Marwān and others, and they swore allegiance to Sulaymān to whatever was in the sealed sheet. Then they departed. When the caliph died, Rajāʾ b. Ḥaywah summoned them and they swore allegiance a second time, before they knew of the caliph’s death. Then he opened it and read it to them, and behold, in it was the oath of allegiance to ʿUmar b. ʿAbd al-ʿAzīz. They took him, seated him on the pulpit, and swore allegiance to him, and thus the oath of allegiance was concluded for him. The Disagreement of the Scholars Concerning a Man Who Makes a Bequest in a Writing and Has Witnesses Attest to Its Contents Without It Being Read to Them The scholars have disagreed about the like of this practice: a man makes a bequest in a writing and has witnesses attest to its contents without it being read to the witnesses, and then they testify to what is in it, and it is executed. Groups of the people of knowledge permitted that. Al-Qāḍī Abū al-Faraj al-Muʿāfā b. Zakariyyā al-Jarīrī said: The majority of the people of the Ḥijāz permitted that, carried it out, and enforced judgment by it. That was narrated from Sālim b. ʿAbd Allāh, and it is the school of Mālik and those who agreed with him among the jurists of Syria. Khālid b. Yazīd b. Abī Mālik narrated the like of that from his father and the judges of his military district, and it is the saying of al-Layth b. Saʿd and those who agreed with him among the jurists of Egypt and the Maghrib, and it is the saying of the jurists of Baṣrah and their judges. It was narrated from Qatādah, and from Sawwār b. ʿAbd Allāh, ʿUbayd Allāh b. al-Ḥusayn, and Muʿādh b. Muʿādh al-ʿAnbarī, among those who followed their path. A great number of the companions of ḥadīth adopted this. I say: Al-Bukhārī paid attention to it in his Ṣaḥīḥ. Al-Muʿāfā said: A group of the jurists of Iraq refused that, among them: Ibrāhīm, Ḥammād, and al-Ḥasan, and it is the school of al-Shāfiʿī and Abū Thawr. He said: And it is the saying of our shaykh Abū Jaʿfar, and some of the companions of al-Shāfiʿī in Iraq went to the first saying. Al-Jarīrī said: And we go to the first saying. It was mentioned earlier that when ʿUmar b. ʿAbd al-ʿAzīz returned from the funeral of Sulaymān, the mounts of the caliphate were brought to him to ride, but he refused that, and he began to recite: Were it not for piety, then restraint, from fear of ruin, I would have disobeyed every rebuker in the love of youth. He decreed what he decreed in what has passed, then you do not see any further youthful inclination for him in the remaining nights. Then he said: What God wills; there is no strength except through God. Bring me my mule. Then he ordered those caliphal mounts to be sold to whoever wanted, and they were of excellent, precious horses, and he sold them and put their prices in the public treasury. They said: When he returned from the funeral, and the people had sworn allegiance to him, and the caliphate was settled in his name, he went back grieving and distressed. His freedman said to him: Why are you so grieved and distressed, and this is not the time for that? He said: Woe to you! How should I not grieve, when there is no one among the people of the East and the West of this community but he demands his right from me, that I deliver it to him, whether he wrote to me about it or not, whether he sought it from me or not. They said: Then he gave his wife Fāṭimah the choice between staying with him on the condition that he would have no leisure for her, and joining her family. She wept, and her maidservants wept because of her weeping, and a clamor was heard in his house. Then she chose to stay with him in every circumstance, may God have mercy on her. A man said to him: Devote yourself to us, O Commander of the Faithful. He began to recite: A distracting occupation has come, and I have turned away from the paths of safety. Leisure is gone, so there is no leisure for us until the Day of Resurrection. Sahl b. Ṣadaqah said: When ʿUmar was made caliph, weeping was heard in his house. They asked about that, and they said: ʿUmar gave his maidservants the choice, saying: An affair has befallen me that has occupied me from you. Whoever wishes me to set her free, I will set her free, and whoever wishes me to keep her, I will keep her if I have nothing toward her. So they wept out of despair of him. His wife Fāṭimah said: When ʿUmar entered the house, he would throw himself in his prayer place, and he would continue weeping and supplicating until his eyes were overcome, then he would wake up and do the like of that all his night. Al-Walīd b. Abī al-Sāʾib said: I have never seen anyone more fearful than ʿUmar. Al-Awzāʿī said: ʿUmar b. ʿAbd al-ʿAzīz was sitting in his house, and with him were the nobles of the Banū Umayyah. He said: Would you like me to appoint each man of you to a military district? A man among them said: Why do you offer us what you will not do?! He said: Do you see this carpet of mine? I know that it will end in decay and annihilation, and I hate for you to defile it with your feet. So how could I appoint you over my religion, appoint you over the honors and bodies of the Muslims?! Far be it from you, far be it!! They said to him: Why? Do we not have kinship? Do we not have a right? He said: You and the farthest man of the Muslims are equal with me in this matter, except a man of the Muslims whom his long distance has kept from me. Ḥumayd said: Al-Ḥasan dictated to me a letter to ʿUmar b. ʿAbd al-ʿAzīz, and it was delivered. Then he complained of need and dependents, so he ordered his stipend to be given. Al-Awzāʿī said: When ʿUmar b. ʿAbd al-ʿAzīz intended to punish a man, he would imprison him for three days, then punish him, out of dislike of hastening in the first moment of his anger. Ibrāhīm b. Maysarah said: I did not see ʿUmar b. ʿAbd al-ʿAzīz strike anyone during his caliphate, except one man who spoke ill of Muʿāwiyah, and he struck him three lashes. Al-Awzāʿī said: When ʿUmar b. ʿAbd al-ʿAzīz cut off from his own household what used to flow to them from the stipends of the elite, they spoke to him about that. He said: My own wealth will not suffice for you. As for this wealth, your right in it is like the right of a man at the farthest point of Bark al-Ghimād. Abū ʿUmar said: ʿUmar b. ʿAbd al-ʿAzīz wrote ordering the reversal of the rulings of al-Ḥajjāj that were contrary to the rulings of the people. Yaḥyā al-Ghassānī said: When ʿUmar b. ʿAbd al-ʿAzīz appointed me over Mosul, I came to it and found it among the cities most given to theft and housebreaking. So I wrote to him informing him of the condition of the city, and asking him: Should I take the people on suspicion and strike them on accusation, or take them on clear evidence and what the Sunnah has established? He wrote to me: Take the people on clear evidence and what the Sunnah has established; for if the truth does not set them right, may God not set them right. Yaḥyā said: I did that, and I did not leave Mosul until it was among the most upright of cities, and the least given to theft and housebreaking. Rajāʾ b. Ḥaywah said: I stayed up one night with ʿUmar, and the lamp grew dim, and beside him was a servant boy. I said: Shall I wake him? He said: No. I said: Shall I get up? He said: It is not part of a man’s manliness to make use of his guest. So he got up to the oil jar, fixed the lamp, then returned, and said: I got up as ʿUmar b. ʿAbd al-ʿAzīz, and I returned as ʿUmar b. ʿAbd al-ʿAzīz. Nuʿaym, his scribe, said: ʿUmar said: What prevents me from much talk is the fear of ostentation. Makḥūl said: If I were to swear, I would be truthful: I have never seen anyone more ascetic or more fearful of God than ʿUmar b. ʿAbd al-ʿAzīz!! Saʿīd b. Abī ʿArūbah said: When ʿUmar b. ʿAbd al-ʿAzīz mentioned death, his limbs would tremble. ʿAṭāʾ said: ʿUmar b. ʿAbd al-ʿAzīz used to gather the jurists every night, and they would discuss death and the resurrection, then they would weep, until it was as if a funeral was before them. ʿUbayd Allāh b. al-ʿIzār said: ʿUmar b. ʿAbd al-ʿAzīz preached to us in Syria on a pulpit of clay, and said: O people, set right your inner secrets, and your outward conduct will be set right. Work for your hereafter, and your worldly affairs will be taken care of. And know that a man between whom and Adam there is no living father is indeed deeply rooted in death. And peace be upon you. Wuhayb b. al-Ward said: The Banū Marwān gathered at the door of ʿUmar b. ʿAbd al-ʿAzīz, and they said to his son ʿAbd al-Malik: Tell your father: The caliphs before him used to give us and acknowledge our standing, and your father has deprived us of what is in his hands. He entered to his father and informed him. He said to him: Say: My father says to you: { I fear, if I disobey my Lord, the punishment of a mighty day }. Al-Awzāʿī said: ʿUmar b. ʿAbd al-ʿAzīz said: Take from opinion that which confirms those who were before you, and do not take what is contrary to them; for they are better than you and more knowledgeable. [The Story of the Chief of the Guard with Our Master ʿUmar b. ʿAbd al-ʿAzīz] Yaḥyā al-Ghassānī said: ʿUmar used to forbid Sulaymān b. ʿAbd al-Malik from killing the Ḥarūriyyah, and he would say: Imprisonment is enough for them until they bring about repentance. Sulaymān was brought a Ḥarūrī, and Sulaymān said to him: Speak. The Ḥarūrī said: What should I say? O wicked man, son of a wicked man. Sulaymān said: Bring me ʿUmar b. ʿAbd al-ʿAzīz. When he came, he said: Listen to the speech of this one. The Ḥarūrī repeated it. Sulaymān said to ʿUmar: What do you think he deserves? He was silent. He said: I adjure you to tell me what you think he deserves. He said: I think he deserves that you insult him as he insulted you. He said: Is there nothing but that?! So Sulaymān ordered him, and his neck was struck. ʿUmar went out, and Khālid, the chief of the guard, caught up with him and said: O ʿUmar, how can you say to the Commander of the Faithful: I think he deserves nothing but that you insult him as he insulted you?! By God, I was expecting him to order me to strike your neck. He said: And if he had ordered you, would you have done it? He said: Yes, by God. When the caliphate passed to ʿUmar, Khālid came and stood in the position of chief of the guard. ʿUmar said: O Khālid, put down this sword from you. And he said: O God, I have deposed Khālid for Your sake, so never raise him again. Then he looked at the faces of the guard, and he called ʿAmr b. Muhājir al-Anṣārī, and said: O ʿAmr, by God, you will know that between me and you there is no kinship except the kinship of Islam; but I heard you reciting the Qurʾān often, and I saw you praying in a place where you thought no one would see you, and I saw you performing the prayer well. You are a man of the Anṣār. Take this sword; I have appointed you over my guard. Shuʿayb said: I was told that ʿAbd al-Malik b. ʿUmar b. ʿAbd al-ʿAzīz entered upon his father and said: O Commander of the Faithful, what will you say to your Lord tomorrow if He asks you: Did you see an innovation and not put it to death, or a Sunnah and not revive it? His father said to him: May God have mercy on you and reward you as a good son. O my son, your people have tightened this affair knot by knot and loop by loop. Whenever I wanted to force them to relinquish what is in their hands, I was not safe from their tearing open a rent in which much blood would be shed. By God, the passing away of the world is easier for me than that a cupping-glass of blood be shed because of me. Or are you not content that not a day of the world passes over your father except that he puts to death an innovation in it and revives a Sunnah in it?! Maʿmar said: ʿUmar b. ʿAbd al-ʿAzīz said: He has succeeded who is protected from disputation, anger, and greed. Arṭāh b. al-Mundhir said: It was said to ʿUmar b. ʿAbd al-ʿAzīz: “Would that you take a guard and protect your food and drink?” He said: “O Allah, if You know that I fear anything other than the Day of Resurrection… then do not make my fear secure.” ʿUmar b. ʿAbd al-ʿAzīz’s letter to Yazīd b. al-Muhallab It was said: When he assumed the caliphate, he wrote to Yazīd b. al-Muhallab: “To proceed: Sulaymān was a servant among the servants of Allah. Allah bestowed favor upon him, then took him and appointed me as successor, and Yazīd b. ʿAbd al-Malik after me, if it should be. What Allah has entrusted to me of that and decreed for me is not easy for me. Had my desire been in taking wives or amassing wealth, then in what He has given me of that there would have reached me the best that has reached any of His creation. But I fear, in what I have been tested with, a severe reckoning and a harsh questioning, except what Allah pardons and has mercy upon. Those with us have pledged allegiance, so pledge allegiance to those with you.” When he read the letter, it was said to him: “You are not one of his governors, because his speech is not like the speech of those of his house who have gone before.” So Yazīd called the people to allegiance, and they pledged. Muqātil b. Ḥayyān said: ʿUmar wrote to ʿAbd al-Raḥmān b. Nuʿaym: “To proceed: Act with the deed of one who knows that Allah does not set right the work of the corrupters.” Ṭufayl b. Mirdās said: ʿUmar wrote to Sulaymān b. Abī al-Sarī: “Build caravanserais. Whoever of the Muslims passes by you, entertain him for a day and a night, and look after their mounts. Whoever has an illness, entertain him for two days and two nights. If he is cut off, convey him to his town.” When ʿUmar’s letter came to him, the people of Samarqand said to him: “Qutaybah wronged us and betrayed us, and took our land. Allah has now made justice and fairness apparent, so permit us to send a delegation to the Commander of the Faithful.” He permitted them, and they sent a delegation to ʿUmar. He wrote for them to Sulaymān: “The people of Samarqand complained of injustice and oppression from Qutaybah against them, until he expelled them from their land. When my letter comes to you, seat the judge for them, and let him examine their affair. If he rules in their favor, remove the Arabs to their camp as they were before Qutaybah prevailed over them.” He said: Sulaymān seated for them Jumayʿ b. Ḥāḍir the judge, and he ruled that the Arabs of Samarqand should withdraw to their camp and make terms with them on equal footing, so that it would be either a new peace or a victory by force. The people of Soghd said: “Rather we are content with what was, and we will not renew war.” And they consented to that. Dāwūd b. Sulaymān al-Juʿfī said: ʿUmar wrote to ʿAbd al-Ḥamīd: “To proceed: The people of Kufa have been afflicted with trial, hardship, and injustice in the rulings of Allah, and with a wicked practice that evil governors instituted among them. The foundation of religion is justice and benevolence. Let nothing be more important to you than your own self, for there is no small amount of sin. Do not impose ruin upon a cultivated land, but take from it what it can bear and set it right until it is populated. Let nothing be taken from the cultivated land except the fixed tax, with gentleness and tranquility for the people of the land. Do not take the wages of the minters, nor the gift of Nayrūz and Mihrajān, nor the price of documents, nor the wages of couriers, nor the wages of houses, nor the dirham of marriage, nor the land tax on those of the land’s people who embrace Islam. Follow my command in that, for I have entrusted to you of that what Allah entrusted to me. Do not hasten before me with amputation or crucifixion until you refer to me about it. And look to whoever of the descendants wishes to perform Hajj, and hasten for him one hundred so that he may perform Hajj with it. Peace.” The first sermon ʿUmar b. ʿAbd al-ʿAzīz delivered after assuming the caliphate Al-Zubayr b. Bakkār said with his chain from Sallām b. Sulaym: When ʿUmar b. ʿAbd al-ʿAzīz assumed the caliphate, he ascended the pulpit. The first sermon he delivered, he praised Allah and extolled Him, then said: “O people, whoever accompanies us, let him accompany us with five things, otherwise let him part from us: he brings to us the need of one who cannot bring it; he helps us in good with his effort; he shows us of good what we cannot find; he does not slander the subjects in our presence; and he does not involve himself in what does not concern him.” The poets and orators dispersed from him, and the jurists and ascetics remained with him, saying: “It does not befit us to part from this man until his actions contradict his words.” Sufyān b. ʿUyaynah said: When ʿUmar b. ʿAbd al-ʿAzīz assumed the caliphate, he sent for Muḥammad b. Kaʿb, Rajāʾ b. Ḥaywah, and Sālim b. ʿAbd Allāh, and said to them: “You see what I have been tested with and what has befallen me. What do you advise?” Muḥammad b. Kaʿb said: “Make the elder a father, the youth a brother, and the child a son. Honor your father, maintain ties with your brother, and be kind to your child.” Rajāʾ said: “Be content for people with what you are content with for yourself. What you hate to be done to you, do not do to them. Know that you are the first caliph to die.” Sālim said: “Make the matter a single day: fast in it from the desires of this world, and make your breaking of the fast in it death, as if it already were.” ʿUmar said: “There is no might and no power except with Allah.” Someone else said: ʿUmar b. ʿAbd al-ʿAzīz delivered a sermon one day while tears choked him: “O people, set right your Hereafter and your world will be set right for you. Set right your inner selves and your outer selves will be set right for you. By Allah, there is no servant between him and Adam a father except that he has died. He is surely rooted in death.” He said in another of his sermons: “How many a flourishing, adorned dwelling will soon fall into ruin! How many a resident, rejoicing, will soon depart! Make good, may Allah have mercy on you, the departure from this world with the best of what is present with you of the move. While the son of Adam is in this world, competing in it with delighted eye and content, Allah calls him by His decree and strikes him with the day of his death, stripping him of his traces and his world, and making his fortresses and his dwelling for other people. This world does not gladden as much as it harms. It gladdens a little and grieves long.” Ismāʿīl b. ʿAyyāsh said, from ʿAmr b. Muhājir: When ʿUmar b. ʿAbd al-ʿAzīz was made caliph, he stood among the people, praised Allah and extolled Him, then said: “O people, there is no book after the Qurʾan and no prophet after Muḥammad, ﷺ. I am not a judge but an executor. I am not an innovator but a follower. The man who flees from an unjust ruler is not unjust. Indeed, the unjust ruler is the disobedient one. Indeed, there is no obedience to a creature in disobedience to the Creator, Mighty and Majestic.” In another narration, he said in it: “I am not better than any of you, but I am the heaviest of you in burden. Indeed, there is no obedience to a creature in disobedience to Allah. Have I made myself heard?” The last sermon ʿUmar b. ʿAbd al-ʿAzīz delivered Aḥmad b. Marwān said with his chain from Shuʿayb b. Ṣafwān: A son of Saʿīd b. al-ʿĀṣ narrated to me: The last sermon ʿUmar b. ʿAbd al-ʿAzīz delivered, he praised Allah and extolled Him, then said: “To proceed: You were not created in vain, and you will not be left aimlessly. You have a return to which Allah will descend to judge among you and decide between you. Lost and ruined is he who departs from Allah’s mercy and is deprived of a garden whose width is the heavens and the earth. Do you not know that no one will be secure tomorrow except he who is wary of the Last Day today and fears it, and sells a fleeting thing for an enduring one, a little for much, and fear for security? Do you not see that you are in the spoils of the perished, and after you it will be for the remaining, until we are returned to the Best of Inheritors? Then every day you escort one going in the morning or evening to Allah, who has fulfilled his term, until you hide him in a cleft of the earth, in the belly of a cleft, without pillow or bedding. He has parted from loved ones, touched the dust, and faced the reckoning. He is held by his deeds, rich beyond what he left, poor in what he sent ahead. So fear Allah before the end of His watch and the descent of death upon you. Indeed, I say this.” Then he placed the edge of his cloak over his face and wept, and made those around him weep. In another narration: “By Allah, I say this and I do not know of anyone among you who has more sins than I know of myself, but they are just ways from Allah; He commanded obedience to Him in them and forbade disobedience to Him.” He sought Allah’s forgiveness, put his sleeve over his face and wept until he wet his beard. He did not return to his gathering until he died, may Allah have mercy on him. Abū Bakr b. Abī al-Dunyā narrated from ʿUmar b. ʿAbd al-ʿAzīz that he saw the Messenger of Allah ﷺ in a dream, saying: “Come near, O ʿUmar.” He said: I came near until I feared that I would touch him. He said: “When you are given authority, act like the work of these two.” And there were two middle-aged men flanking him. I said: “Who are these two?” He said: “This is Abū Bakr, and this is ʿUmar.” It has been narrated to us that he said to Sālim b. ʿAbd Allāh b. ʿUmar: “Write for me the conduct of ʿUmar so that I may act upon it.” Sālim said to him: “You will not be able to do that.” He said: “Why?” He said: “If you act upon it, you will be better than ʿUmar, because he found helpers for good, and you will not find anyone to help you for good.” It has been narrated that the inscription of his seal was: “There is no god but Allah alone, with no partner.” In another narration: “I believe in Allah.” In another narration: “Fulfillment is precious.” One day he gathered the notables and preached to them, saying: “Fadak was in the hand of the Messenger of Allah ﷺ, and he disposed of it as Allah showed him. Then Abū Bakr took charge of it, and ʿUmar likewise.” Al-Aṣmaʿī said: “I do not know what he said about ʿUthmān.” He said: “Then Marwān granted it as a fief, and I obtained a share of it. Al-Walīd and Sulaymān gave me their share. None of my wealth was more hateful to me than it. I have returned it to the public treasury as it was in the time of the Messenger of Allah ﷺ.” He said: At that, people despaired of injustices. Then he took the wealth of a group of the Banū Umayyah and returned it to the treasury, calling it “wealth of injustices.” They sought his intercession with people and appealed to him through his paternal aunt Fāṭimah bt. Marwān, but it did not help with him, and nothing turned him from the truth. He said to them: “By Allah, leave me, or I will go to Makkah and step down from this affair for the one most entitled to it among the people.” He said: “By Allah, if I stayed among you fifty years, I would not establish among you the justice I desire. I desire a matter and do not carry it out except with a craving for this world until their hearts are calmed.” Imam Aḥmad said with his chain from Wahb b. Munabbih that he said: “If there is a Mahdī in this community, it is ʿUmar b. ʿAbd al-ʿAzīz.” Similar to this said Qatādah, Saʿīd b. al-Musayyib, and more than one. Ṭāwūs said: “He is a Mahdī, but not the Mahdī, because he did not complete all justice. When the Mahdī comes, the wrongdoer will be forgiven for his wrongdoing, the doer of good will be increased in his good. He will be generous with wealth, stern with governors, merciful to the poor.” Qays b. Ḥabtar said: “The likeness of ʿUmar among the Banū Umayyah is the likeness of the believer of the family of Pharaoh.” Maymūn b. Mihrān said: “Allah used to tend to people with prophet after prophet, and Allah tended to people with ʿUmar b. ʿAbd al-ʿAzīz.” ʿUmar b. ʿAbd al-ʿAzīz, the fifth of the rightly guided caliphs Mālik said with his chain from Saʿīd b. al-Musayyib that he said: “The caliphs are Abū Bakr and the two ʿUmars.” It was said to him: “Abū Bakr and ʿUmar we know, but who is the other ʿUmar?” He said: “If you live, you will soon know him.” He meant ʿUmar b. ʿAbd al-ʿAzīz. In another narration from him, he said: “He is the scarred one of the Banū Marwān.” ʿAbbād al-Sammāk, who used to sit with Sufyān al-Thawrī, said: I heard al-Thawrī say: “The caliphs are five: Abū Bakr, ʿUmar, ʿUthmān, ʿAlī, and ʿUmar b. ʿAbd al-ʿAzīz.” This is also narrated from Abū Bakr b. ʿAyyāsh, al-Shāfiʿī, and more than one. The scholars unanimously agreed that he was among the imams of justice, one of the rightly guided caliphs and guided imams. More than one mentioned him among the twelve imams concerning whom the authentic hadith came: “The affair of this community will remain upright until there are in it twelve caliphs, all of them from Quraysh.” He strove, may Allah have mercy on him, during his short tenure, until he restored injustices and gave every rightful person his due. His crier would call every day: “Where are the debtors? Where are those who wish to marry? Where are the poor? Where are the orphans?” until he enriched each of these. Which is better, Muʿāwiyah b. Abī Sufyān or ʿUmar b. ʿAbd al-ʿAzīz? The scholars differed as to which of them is better, him or Muʿāwiyah b. Abī Sufyān. Some preferred ʿUmar for his conduct, justice, asceticism, and worship. Others preferred Muʿāwiyah for his precedence and companionship, until some said: “One day that Muʿāwiyah witnessed with the Messenger of Allah ﷺ is better than ʿUmar b. ʿAbd al-ʿAzīz and all his days and his household.” Al-Ḥāfiẓ Ibn ʿAsākir mentioned in his “History” that ʿUmar b. ʿAbd al-ʿAzīz admired a slave girl of the slave girls of his wife Fāṭimah bt. ʿAbd al-Malik. He would ask her for her, either by sale or gift, but she would refuse him that. When he assumed the caliphate, she dressed her, perfumed her, and gave her to him as a gift. When she was alone with him, he turned away from her. She tried to attract him, but he turned aside from her. She said to him: “O my master, where is the love for me that used to appear from you?” He said: “By Allah, my love for you remains as it was, but I have no need of women. A matter has come to me that occupies me from you and from others.” Then he asked her about her origin and where they had brought her from. She said: “O Commander of the Faithful, my father committed an offense in the lands of the Maghreb, and Mūsā b. Nuṣayr confiscated his property, and I was taken in the offense. He sent me to al-Walīd, and al-Walīd gave me to his sister Fāṭimah, your wife, and she gave me to you.” ʿUmar said: “Indeed we belong to Allah and to Him we return. By Allah, we almost disgraced ourselves and perished.” Then he ordered that she be returned with honor to her land and her people. And his wife Fāṭimah said: I entered upon him one day while he was sitting in his prayer place, resting his cheek on his hand, and his tears were flowing down his cheeks. I said: What is the matter with you? He said: Woe to you, O Fāṭimah! I have been given charge of the affair of this community; so I reflected upon the poor hungry one, the sick lost one, the naked destitute one, the broken orphan, the lonely widow, the oppressed subjugated one, the stranger, the captive, the old man, the one with many dependents and little wealth, and their like in the regions of the earth and the far corners of the lands. And I knew that my Lord, mighty and majestic, will ask me about them on the Day of Resurrection, and that my adversary on their behalf is Muḥammad ﷺ. So I feared that no argument would stand for me in his dispute, and I took pity on myself and wept. ʿUmar b. ʿAbd al-ʿAzīz wrote to his governors. And Maymūn b. Mihrān said: ʿUmar b. ʿAbd al-ʿAzīz appointed me to a governorship, then he said to me: If a letter comes to you from me contrary to the truth, strike the ground with it. And he wrote to one of his governors: If your power over people invites you to wrong them, remember God’s power over you, and the passing away of what you bring to them, and the lasting of what they bring to you. And ʿAbd al-Raḥmān b. Mahdī said, with his chain of transmission from ʿĪsā b. ʿĀṣim, who said: ʿUmar b. ʿAbd al-ʿAzīz wrote to ʿAdī b. ʿAdī: Islam has sunan, laws, and obligations; whoever fulfills them completely has completed faith, and whoever does not fulfill them completely has not completed faith. If I live, I shall make them clear to you so that you may act upon them; and if I die, then by God, I am not eager for your company.. And al-Ṣūlī mentioned that ʿUmar wrote to one of his governors: I enjoin upon you fear of God, for it is the only thing besides which nothing else is accepted, and none are shown mercy except its people, and none are rewarded except for it. Indeed, those who admonish about it are many, but those who act upon it are few. And he also said: Whoever knows that his speech is part of his deeds speaks little except in what benefits him. And whoever remembers death often is content with little of this world. And he also said: Whoever does not count his speech as part of his deeds, his sins become many. And whoever worships God without knowledge, what he corrupts is more than what he sets right. A man spoke to him one day until he angered him, and ʿUmar was about to strike him, then restrained himself. Then he said to the man: You wanted Satan to provoke me through the might of authority, so that I would inflict upon you what you would inflict upon me tomorrow! Arise, may God pardon you; we have no need to dispute with you. And he used to say: The most beloved of matters to God is moderation in effort, pardon with power, and gentleness in governance. No servant is gentle with another in this world except that God is gentle with him on the Day of Resurrection. And ʿUmar, may God have mercy on him, used to give to those who devoted themselves to the congregational mosque—from his own city and elsewhere—for jurisprudence, spreading knowledge, and recitation of the Qurʾān, every year from the public treasury one hundred dinars. And he used to write to his governors to make people adhere to the sunnah, saying: If the sunnah does not set them right, may God not set them right. And he wrote to all the lands that no dhimmī from the Jews, Christians, and others should ride on a saddle, nor wear a qabāʾ, nor a ṭaylasān, nor trousers, and none of them should walk except with a leather belt (zunnār), and he should have his forelock tied. And whoever of them is found with a weapon in his house, it shall be taken from him. And he also wrote that only people of the Qurʾān should be appointed to offices; for if there is no good in them, then others are even less likely to have good. And he used to write to his governors: Avoid occupations at the time of prayers, for whoever neglects them is even more neglectful of other laws of Islam. And he used to write admonition to a governor among his governors, and his heart would be torn away by it; and sometimes one of them would remove himself from office because of the intensity of the effect of his admonition. That is because when admonition comes from the heart of the admonisher, it enters the heart of the admonished. Many imams have declared that everyone whom ʿUmar b. ʿAbd al-ʿAzīz appointed was trustworthy. Al-Ḥasan al-Baṣrī wrote to him fine admonitions; if we were to recount that, this chapter would become long, but we have mentioned what points to it. And he wrote to one of his governors: To proceed: I remind you of a night that labors with the Hour, whose morning is the Resurrection. What a night, and what a morning! It was a hard day for the disbelievers. And he wrote to another: I remind you of the long wakefulness of the people of the Fire in the Fire, along with eternal everlastingness. Beware lest you be turned away from God’s presence, so that it becomes the last covenant with you and the cutting off of hope from you. They said: So this governor removed himself from office and came to ʿUmar. He said to him: What is the matter with you? He said: You tore out my heart with your letter, O Commander of the Faithful. By God, I shall never return to any office ever. And it is reported from Jaʿwanah who said: ʿUmar b. ʿAbd al-ʿAzīz appointed ʿAmr b. Qays al-Sakūnī over the summer expedition, and said: Accept from their good-doers, overlook their wrongdoers, and do not be in the vanguard lest you be killed, nor in the rearguard lest you lose heart; but be in the middle where your position is seen and your voice is heard. And it is reported from al-Sāʾib b. Muḥammad who said: Al-Jarrāḥ b. ʿAbd Allāh wrote to ʿUmar b. ʿAbd al-ʿAzīz: The people of Khurasān are a people whose subjects have become evil, and nothing sets them right except the sword and the whip; so if the Commander of the Faithful sees fit to permit me that? So ʿUmar wrote to him: To proceed: Your letter has reached me, mentioning that the people of Khurasān have become evil subjects, and that nothing sets them right except the sword and the whip. You have lied; rather, justice and truth set them right. So spread that among them. Peace. And it is reported from Umayyah b. Yazīd al-Qurashī who said: When ʿUmar b. ʿAbd al-ʿAzīz dictated his letter to me... he said: O God, I seek refuge in You from the evil of my tongue. And it is reported from Ṣāliḥ b. Jubayr who said: Sometimes I would speak to ʿUmar b. ʿAbd al-ʿAzīz about something and he would become angry. Then I would remember that it is written in the Book: “Guard against the anger of the young king,” so I would be gentle with him until his anger subsided. Then he would say to me: Do not let what you see from us prevent you, O Ṣāliḥ, from taking us back to the matter when you see fit. And it is reported from ʿAbd al-Ḥalīm b. Muḥammad al-Makhzūmī who said: Jarīr b. al-Khaṭafī came to ʿUmar b. ʿAbd al-ʿAzīz and began to speak, but ʿUmar stopped him. He said: I am only mentioning the Messenger of God ﷺ. He said: As for the Messenger of God ﷺ... then mention. So he recited: Verily the One who sent the Prophet Muḥammad / made the caliphate for the just ruler He restored rights to the wronged with certainty / from their injustice, and straightened the crookedness of the deviant Truly I hope from you good that is prompt / for the soul is enamored with love of the quick So ʿUmar said to him: I find no right for you in the Book of God! He said: Yes, O Commander of the Faithful; I am a wayfarer. So he ordered for him from his private wealth fifty dinars. And in "al-Ṭuyūriyyāt": Ḥarīz b. ʿUthmān al-Raḥbī entered with his father upon ʿUmar b. ʿAbd al-ʿAzīz, and ʿUmar asked him about the state of his son. Then he said to him: Teach him the greater jurisprudence (al-fiqh al-akbar). He said: And what is the greater jurisprudence? He said: Contentment and refraining from harm. And Ibn Abī Ḥātim reported in his "Tafsīr" from Muḥammad b. Kaʿb al-Quraẓī, who said: ʿUmar b. ʿAbd al-ʿAzīz summoned me and said: Describe justice to me. I said: Bravo! You have asked about a weighty matter. Be for the young among the people a father, for their elders a son, for their peers a brother, and likewise for women. And punish people according to the measure of their sins and according to the measure of their bodies. And do not strike even one lash out of anger, for then you would transgress and be among the transgressors. And ʿAbd al-Razzāq reported in his "Muṣannaf" from al-Zuhrī: ʿUmar b. ʿAbd al-ʿAzīz used to perform ablution after eating what fire had touched, to the point that he performed ablution after eating sugar. And it is reported from Wuhayb: ʿUmar b. ʿAbd al-ʿAzīz said: Whoever counts his speech as part of his deeds... his speech becomes little. And al-Dhahabī said: Ghaylān manifested the doctrine of qadar (free will) during the caliphate of ʿUmar b. ʿAbd al-ʿAzīz. ʿUmar asked him to repent, and he said: I was astray, and you guided me. So ʿUmar said: O God, if he is truthful, then...; otherwise, crucify him and cut off his hands and feet. His supplication was answered, and he was seized during the caliphate of Hishām b. ʿAbd al-Malik, his four limbs were cut off, and he was crucified in Damascus for the doctrine of qadar. And ʿUmar b. ʿAbd al-ʿAzīz said before his caliphate: Forbid the heart from youthful folly / and from yielding to desire For by the life of your Lord, in the gray of the temples / and the receding hairline there is an admonisher for you, if you would / take admonition like those of understanding Until when will you not desist / and until when, and until when? What comes after you are called a mature man / and the name of youth is stripped from you? Youth has worn away, and you, if you live long, / are a pledge to decay And sufficient is that as a restrainer / for a man from error—sufficient indeed. And a young son of his went out playing with the boys, and one of them wounded his head. So they brought the boy who had wounded his son to ʿUmar, and he heard the clamor and came out to them. There was a woman saying: He is my son, and he is an orphan. So ʿUmar said to her: Does he have a stipend in the register (dīwān)? She said: No. He said: Then record him among the dependents (dhurriyyah). So his wife Fāṭimah said: May God do such and such to him if he does not wound your son a second time. He said: Woe to you! You have frightened him. And Mālik b. Dīnār said: They say: Mālik is an ascetic. What asceticism do I have! The true ascetic is ʿUmar b. ʿAbd al-ʿAzīz. The world came to him with its mouth gaping open, and he abandoned it. They said: He had only one shirt, and when they washed it, he would sit in the house until it dried. Once he stood before a monk and said to him: Woe to you! Admonish me. So the monk said to him: Adhere to the poet’s saying: Strip yourself of the world, for you only / came out to the world stripped bare. They said: It pleased him and he repeated it, and he acted upon it in the truest manner. They said: One day he entered upon his wife and asked her to lend him a dirham or some small coins to buy grapes with. She found nothing with her. She said to him: You are the Commander of the Faithful, and there is nothing in your treasury with which to buy grapes?! He said: This is easier than dealing with the fetters and shackles tomorrow in the fire of Hell. They said: The lamp of his house was on three reeds with clay at their tops. They said: One day he sent his servant to roast a piece of meat for him, and he brought it to him quickly, roasted. He said: Where did you roast it? He said: In the kitchen. He said: In the kitchen of the Muslims? He said: Yes. He said: Eat it, for I have not been provided it; it is your provision. And they heated water for him in the public kitchen, so he repaid that with a dirham’s worth of firewood. And his wife said: He did not have intercourse nor a wet dream while he was caliph. They said: News reached ʿUmar b. ʿAbd al-ʿAzīz about Abū Sallām al-Aswad that he was narrating from Thawbān about the Ḥawḍ (the Pool). So he sent for him and brought him by the postal courier, and he said to him as if lamenting: We did not intend hardship for you, O Abū Sallām, but I wanted you to tell me the ḥadīth directly face to face. So he said: I heard Thawbān say: The Messenger of God ﷺ said: My Pool is between ʿAdan and ʿAmmān al-Balqāʾ; its water is whiter than milk and sweeter than honey; its cups are as numerous as the stars of the sky. Whoever drinks a single drink from it will never thirst after it. The first of people to come to it are the poor among the Emigrants, the disheveled of hair, the soiled of clothes, those who do not marry the pampered women and for whom the doors of the rulers are not opened. So ʿUmar said: But I have married a pampered woman, Fāṭimah daughter of ʿAbd al-Malik, and the doors are opened for me. Therefore, I will not wash my head until it becomes disheveled, and I will not cast off my garment until it becomes dirty. They said: He had a lamp on which he wrote his personal needs, and a lamp for the public treasury on which he wrote the affairs of the Muslims; he did not write a single letter for himself by its light. And he used to read the muṣḥaf at the beginning of every day, without prolonging the recitation. He had three hundred policemen and three hundred guardsmen. A man from his household gave him apples as a gift, and he smelled them, then returned them with the messenger, saying to him: Tell him: It has reached its proper place. A man said to him: O Commander of the Faithful, the Messenger of God ﷺ used to accept gifts, and this man is from your household. He said: A gift was a gift for the Messenger of God ﷺ; but for us, it is a bribe. They said: He used to be generous to his governors in expenses; he gave a man among them one hundred dinars or two hundred dinars a month. He interpreted that if they were in sufficiency, they would be free for the affairs of the Muslims. So they said to him: Would that you spent on your own family as you spend on your governors? He said: I do not deny them a right that belongs to them, and I do not give them the right of others. And his family remained in great hardship; so he excused that they had much previous provision. One day he said to a man from the descendants of ʿAlī: I am ashamed before God that you stand at my door and are not granted permission. And he said to another of them: I am ashamed before God and desire to avoid defiling you with the world because of what God has honored you with. And he also said: We and our cousins, the Banū Hāshim, were once on their side and once on ours; we sought refuge with them and they sought refuge with us, until the sun of the message rose, and it made every hypocrisy worthless, and silenced every hypocrite, and struck dumb every speaker. And Aḥmad b. Marwān said, with his chain from Mūsā b. Aʿyan al-Rāʿī, who was a shepherd for Muḥammad b. Abī ʿUyaynah, who said: In the caliphate of ʿUmar b. ʿAbd al-ʿAzīz, sheep, lions, and wild beasts used to graze in the same place. A wolf attacked one of the sheep, and I said: Truly we belong to God; I think the righteous man must have died. He said: So we calculated and found that he had died that very night. Of the supplication of ʿUmar b. ʿAbd al-ʿAzīz: Among his supplications: O God, there are men who obeyed You in what You commanded them and abstained from what You forbade them; O God, Your granting them success was before their obedience to You, so grant me success. And among them: O God, ʿUmar is not worthy that Your mercy should reach him, but Your mercy is worthy to reach ʿUmar. A man said to him: May God keep you alive as long as life is good for you. He said: That is a matter already decided; but say: May God give you a good life and take you with the righteous. A man said to him: How have you become this morning, O Commander of the Faithful? He said: I have become slow, fat, stained with sins, desiring from God, mighty and majestic. A man entered upon him and said: O Commander of the Faithful, those before you had the caliphate as an ornament for them, but you are the ornament of the caliphate. Indeed, your example, O Commander of the Faithful, is as the poet said: And when pearls adorn the beauty of faces, the beauty of your face is an adornment for the pearls. He said: ʿUmar turned away from him. And he said: Mention the blessings often, for mentioning them is gratitude for them. And he said: What prevents me from much talk is fear of boasting. It reached him that a man from among his companions had died, so he came to his family to console them about him, and they cried out in his face weeping over him. He said: Enough! Your companion was not the one who provided for you; the One who provides for you is alive and does not die. This companion of yours has not filled any of your graves; he has only filled his own grave. Each one of you has a grave that, by God, he must fill. When God, mighty and glorious, created this world, He decreed ruin for it and annihilation for its people. No house is filled with joy but it is filled with tears, and no people gather but they scatter, until God is the One who inherits the earth and those upon it. Whoever among you weeps, let him weep for himself, for what your companion has come to, all of you will come to tomorrow. ʿUmar b. ʿAbd al-ʿAzīz's Fear of God Maymūn b. Mahrān said: I went out with ʿUmar to the graves, and he said to me: O Abū Ayyūb, these are the graves of my forefathers, the Banū Umayyah. It is as if they did not share with the people of the world in their pleasures and their living. Do you not see them thrown down, exemplary punishments having passed over them, and affliction having taken firm hold of them? Then he wept until he fainted. Then he came to, and said: Let us go, for by God, I do not know anyone more blessed than one who has come to these graves and has been secured from God's punishment. Another said: ʿUmar b. ʿAbd al-ʿAzīz went out in a funeral procession, and when the deceased was buried, he said to his companions: Stop until I visit the graves of the loved ones. So he came to them and began weeping and supplicating, when the dust called out to him and said: O ʿUmar, will you not ask me what I have done with the loved ones? He said: I said: And what have you done with them? It said: I have torn the shrouds, eaten the flesh, crushed the eyeballs, consumed the pupils, pulled the hands from the forearms, the forearms from the upper arms, the upper arms from the shoulders, the shoulders from the backbone, the feet from the shins, the shins from the thighs, the thighs from the hips, and the hips from the backbone—while ʿUmar wept. When he wanted to leave, it said to him: O ʿUmar, shall I not guide you to shrouds that never decay? He said: And what are they? It said: Fear of God and righteous deeds. And he said once to a man among his companions: I was sleepless last night, reflecting. He said: About what, O Commander of the Faithful? He said: About the grave and its dweller. If you were to see the dead man three days after being in his grave, you would be repelled by his nearness after your long familiarity with his side. You would see a house in which vermin roam, in which pus flows, and which worms bore through, along with the change of smell and the decay of the shrouds after fine appearance, pleasant scent, and clean garment. He said: Then he sobbed and fell down unconscious. Muqātil b. Ḥayyān said: I prayed behind ʿUmar b. ʿAbd al-ʿAzīz, and he recited: "And stop them; indeed, they are to be questioned." (al-Ṣāffāt 37:24) He kept repeating it and could not go beyond it. His wife Fāṭimah said: I have not seen anyone more given to prayer and fasting than him, nor anyone more fearful of his Lord than him. He would pray the evening prayer, then sit weeping until sleep overcame him, then wake up and continue weeping until sleep overcame him. She said: He would be with me in bed, and he would remember something of the Hereafter, and he would tremble as a sparrow trembles in water, and sit weeping, and I would throw the blanket over him out of mercy for him, saying: Would that between us and the caliphate were the distance of the two easts. For by God, we have not seen joy since we entered it. ʿAlī b. Zayd said: I have not seen two men as if the Fire was created only for them, like al-Ḥasan and ʿUmar b. ʿAbd al-ʿAzīz. Some said: I saw him weep until he wept blood. They said: When he retired to his bed, he would recite: "Indeed, your Lord is God, who created the heavens and the earth in six days" (al-Aʿrāf 7:54), the verse, and he would recite: "Do the people of the towns feel secure from Our might coming upon them at night while they are asleep?" (al-Aʿrāf 7:97), and similar verses. Every night, his companions among the jurists would gather with him, and they would mention nothing but death and the Hereafter, then they would weep until it was as if there were a funeral among them. Abū Bakr al-Ṣūlī reported from al-Mubarrad: ʿUmar b. ʿAbd al-ʿAzīz used to quote the poet's saying: He took no provision from what he had gathered / except embalming spice on the morning of departure, in rags, And other than a whiff of aloes wood kindled for him / and little is that as provision for one departing. In whichever land his death is decreed, / if he does not travel willingly toward it, he will be driven. And ʿUmar b. ʿAbd al-ʿAzīz looked, while he was in a funeral procession, at people who had veiled their faces from the dust and the sun and withdrawn to the shade, and he wept and recited: One who, when the sun strikes his forehead / or the dust, fears disfigurement and untidiness, And keeps to the shade so that his cheerfulness remains, / will one day dwell, unwillingly, in a grave, In the depths of a dark, dusty, desolate hole, / where he will prolong his stay beneath the soil. Prepare with provisions by which you may reach, / O soul, before perdition—you were not created in vain. Al-Mufaḍḍal b. Ghassān al-Ghallābī said: ʿUmar b. ʿAbd al-ʿAzīz's mouth never dried from this verse: There is no good in the life of a man for whom / there is no share with God in the abode of permanence. Another added to it a fine verse, which is his saying: If the world pleases some people, it is / a small enjoyment, and its passing is near. And among his poetry that Ibn al-Jawzī cited: I am one who dies, and mighty is He who does not die. / I have become certain that I will die. No dominion that death removes is dominion; / dominion belongs only to Him who does not die. ʿAbd Allāh b. al-Mubārak said: ʿUmar b. ʿAbd al-ʿAzīz used to say: You rejoice in what decays and delight in hopes, / as a dreamer is deceived by pleasures in sleep. Your daytime, O deceived one, is heedlessness and inattention, / and your night is sleep, while perdition clings to you. And your striving for what you will later hate its outcome— / thus do beasts live in this world. Muḥammad b. Kathīr said: ʿUmar b. ʿAbd al-ʿAzīz said, blaming himself and reproaching it: Are you awake today, or are you asleep? / How can a bewildered, wandering one endure sleep? If you were awake this morning, your eyes' / tears would have burned with flowing floods. Your daytime, O deceived one, is heedlessness and inattention, / and your night is sleep, while perdition clings to you. Rather, you have entered a long sleep, and there have drawn near / to you matters terrifying and immense. And your occupation with what you will later hate its outcome— / thus do beasts live in this world. Ibn Abī al-Dunyā narrated with his chain from Fāṭimah bt. ʿAbd al-Malik, who said: ʿUmar woke up one night and said: I have seen a wondrous vision. I said: Tell me it. He said: Not until morning. When he had prayed the morning prayer with the Muslims, he entered, and I asked him about it. He said: I saw as if I were brought to a vast green land, as if it were a green carpet, and in it was a palace as if it were of silver. Then a herald came out of it and called: Where is Muḥammad b. ʿAbd Allāh? Where is the Messenger of God ﷺ? Then the Messenger of God ﷺ came forward and entered that palace. Then another came out and called: Where is Abū Bakr al-Ṣiddīq? He came forward and entered. Then another came out and called: Where is ʿUmar b. al-Khaṭṭāb? He came forward and entered. Then another came out and called: Where is ʿUthmān b. ʿAffān? He came forward and entered. Then another came out and called: Where is ʿAlī b. Abī Ṭālib? He came forward and entered. Then another came out and called: Where is ʿUmar b. ʿAbd al-ʿAzīz? I stood up and entered, and sat beside my father ʿUmar b. al-Khaṭṭāb, who was on the left of the Messenger of God ﷺ, with Abū Bakr on his right, and between him and the Messenger of God ﷺ was a man. I said to my father: Who is this? He said: This is ʿĪsā b. Maryam. Then I heard a caller crying out—between me and him was a light that I could not see—saying: O ʿUmar b. ʿAbd al-ʿAzīz, hold fast to what you are upon, and remain steadfast upon what you are upon. He said: Then it was as if I was permitted to leave, and I left. I turned around, and there was ʿUthmān b. ʿAffān coming out of the palace, saying: Praise be to God, who has helped me, my Lord. And ʿAlī followed him, saying: Praise be to God, who has forgiven me, my Lord.
Tarikh (al-Tabari) 2445No grade recorded
عَنْ عَوَانَةَ بْنِ الْحَكَمِ، قَالَ: لَمَّا اسْتُخْلِفَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ وَفَدَ الشُّعَرَاءُ إِلَيْهِ، فَأَقَامُوا بِبَابِهِ أَيَّامًا لَا يُؤْذَنُ لَهُمْ. فَبَيْنَا هُمْ كَذَلِكَ وَقَدْ أَزْمَعُوا عَلَى الرَّحِيلِ إِذْ مَرَّ بِهِمْ رَجَاءُ بْنُ حَيْوَةَ - وَكَانَ مِنْ خُطَبَاءِ أَهْلِ الشَّامِ - فَلَمَّا رَآهُ جَرِيرٌ دَاخِلًا عَلَى عُمَرَ أَنْشَأَ يَقُولُ: يَا أَيُّهَا الرَّجُلُ الْمُرْخِي عِمَامَتَهُ هَذَا زَمَانُكَ فَاسْتَأْذِنْ لَنَا عُمَرَا قَالَ: فَدَخَلَ وَلَمْ يَذْكُرْ مِنْ أَمْرِهِمْ شَيْئًا، ثُمَّ مَرَّ بِهِمْ عَدِيُّ بْنُ أَرْطَاةَ، فَقَالَ لَهُ جَرِيرٌ: يَا أَيُّهَا الرَّجُلُ الْمُرْخِي مَطِيَّتَهُ هَذَا زَمَانُكَ إِنِّي قَدْ مَضَى زَمَنِي أَبْلِغْ خَلِيفَتَنَا إِنْ كُنْتَ لَاقِيهِ أَنِّي لَدَى الْبَابِ كَالْمَصْفُودِ فِي قَرَنِ لَا تَنْسَ حَاجَتَنَا لُقِّيتَ مَغْفِرَةً قَدْ طَالَ مُكْثِي عَنْ أَهْلِي وَعَنْ وَطَنِي قَالَ: فَدَخَلَ عَدِيٌّ عَلَى عُمَرَ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، الشُّعَرَاءُ بِبَابِكَ وَسِهَامُهُمْ مَسْمُومَةٌ وَأَقْوَالُهُمْ نَافِذَةٌ، قَالَ: وَيَحَكَ يَا عَدِيُّ، مَا لِي وَلِلشُّعَرَاءِ، قَالَ: أَعَزَّ اللَّهُ أَمِيرَ الْمُؤْمِنِينَ، إِنَّ رَسُولَ اللَّهِ ﷺ قَدِ امْتُدِحَ وَأَعْطَى، وَلَكَ فِي رَسُولِ اللَّهِ ﷺ أُسْوَةٌ، قَالَ: كَيْفَ؟ قَالَ: امْتَدَحَهُ الْعَبَّاسُ بْنُ مِرْدَاسٍ السُّلَمِيُّ فَأَعْطَاهُ حُلَّةً قَطَعَ بِهَا لِسَانَهُ، قَالَ: أَوَ تَرْوِي مِنْ قَوْلِهِ شَيْئًا؟ قَالَ: نَعَمْ، فَأَنْشَدَهُ يَقُولُ: رَأَيْتُكَ يَا خَيْرَ الْبَرِيَّةِ كُلِّهَا نَشَرْتَ كِتَابًا جَاءَ بِالْحَقِّ مُعَلِّمًا [شَرَعْتَ لَنَا دِينَ الْهُدَى بَعْدَ جَوْرِنَا عَنِ الْحَقِّ لَمَّا أَصْبَحَ الْحَقُّ مُظْلِمًا] وَنَوَّرْتَ بِالتِّبْيَانِ أَمْرًا مُدَلَّسًا وَأَطْفَأْتَ بِالْقُرْآنِ نَارًا تَضَرَّمَا فَمَنْ مُبَلِّغٌ عَنِّي النَّبِيَّ مُحَمَّدًا وَكُلُّ امْرِئٍ يُجْزَى بِمَا كَانَ قَدَّمَا أَقَمْتَ سَبِيلَ الْحَقِّ بَعْدَ اعْوِجَاجِهِ وَكَانَ قَدِيمًا رُكْنُهُ قَدْ تَهَدَّمَا تَعَالَى عُلُوًّا فَوْقَ عَرْشٍ إِلَهُنَا وَكَانَ مَكَانُ اللَّهِ أَعْلَا وَأَعْظَمَا قَالَ: وَيْحَكَ يَا عَدِيُّ، مَنْ بِالْبَابِ مِنْهُمْ؟ قَالَ: عُمَرُ بْنُ عَبْدِ اللَّهِ بْنِ [أَبِي] رَبِيعَةَ، قَالَ: أَوَلَيْسَ هُوَ الَّذِي يَقُولُ: ثَمَّ نَبَّهْنَهَا فَهَبَّتْ كِعَابًا طَفِلَةً مَا تُبَيِّنُ رَجْعَ الْكَلَامِ سَاعَةً ثُمَّ إِنَّهَا بَعْدُ قَالَتْ وَيْلَتَا قَدْ عَجِلْتَ يَا ابْنَ الْكِرَامِ أَعَلَى غَيْرِ مَوْعِدٍ جِئْتَ تَسْرِي تَتَخَطَّى إِلَيَّ رُءُوسَ النِّيَامِ فَلَوْ كَانَ عَدُوُّ اللَّهِ إِذْ فَجَرَ كَتَمَ عَلَى نَفْسِهِ، لَا يَدْخُلُ عَلَيَّ وَاللَّهِ أَبَدًا، [مَنْ] بِالْبَابِ سِوَاهُ؟ قَالَ: هَمَّامُ بْنُ غَالِبٍ يَعْنِي الْفَرَزْدَقَ - قَالَ: أَلَيْسَ هُوَ الَّذِي يَقُولُ: هُمَا دَلَّيَانِي مِنْ ثَمَانِينَ قَامَةً كَمَا انْقَضَّ بَازٍ أَقْتَمُ الرِّيشِ كَاسِرُهْ فَلَمَّا اسْتَوَتْ رِجْلَايَ بِالْأَرْضِ قَالَتَا أَحَيٌّ يُرَجَّى أَمْ مَثِيلٌ نُحَاذِرُهُ لَا يَطَأُ وَاللَّهِ بِسَاطِي، فَمَنْ سِوَاهُ بِالْبَابِ مِنْهُمْ؟ قَالَ: الْأَخْطَلُ، قَالَ: يَا عَدِيُّ، هُوَ الَّذِي يَقُولُ: وَلَسْتُ بِصَائِمٍ رَمَضَانَ طَوْعًا وَلَسْتُ بِآكِلٍ لَحْمَ الْأَضَاحِي وَلَسْتُ بِزَاجِرٍ عِيسًا بِكُورٍ إِلَى بَطْحَاءَ مَكَّةَ لِلنَّجَاحِ وَلَسْتُ بِزَائِرٍ بَيْتًا بَعِيدًا بِمَكَّةَ أَبْتَغِي فِيهِ صَلَاحِي وَلَسْتُ بِقَائِمٍ كَالْعِيرِ أَدْعُو قُبَيْلَ الصُّبْحِ حَيَّ عَلَى الْفَلَاحِ وَلَكِنِّي سَأَشْرَبُهَا شُمُولًا وَأَسْجُدُ عِنْدَ مُنْبَلَجِ الصَّبَاحِ وَاللَّهِ لَا يَدْخُلُ عَلَيَّ وَهُوَ كَافِرٌ أَبَدًا، فَهَلْ بِالْبَابِ سِوَى مَنْ ذَكَرْتَ؟ قَالَ: نَعَمْ الْأَحْوَصُ، قَالَ: أَلَيْسَ هُوَ الَّذِي يَقُولُ: اللَّهُ بَيْنِي وَبَيْنَ سَيِّدِهَا يَفِرُّ مِنِّي بِهَا وَأَتْبَعُهْ فَمَنْ هَاهُنَا أَيْضًا؟ قَالَ: جَمِيلُ بْنُ مَعْمَرٍ، قَالَ: يَا عَدِيُّ، هُوَ الَّذِي يَقُولُ: أَلَا لَيْتَنَا نَحْيَا جَمِيعًا وَإِنْ أَمُتْ يُوَافِقُ فِي الْمَوْتَى ضَرِيحِي ضَرِيحُهَا فَمَا أَنَا فِي طُولِ الْحَيَاةِ بِرَاغِبٍ إِذَا قِيلَ قَدْ سُوِّيَ عَلَيْهَا صَفِيحُهَا فَلَوْ كَانَ عَدُوُّ اللَّهِ تَمَنَّى لِقَاءَهَا فِي الدُّنْيَا لِيَعْمَلَ بَعْدَ ذَلِكَ صَالِحًا، وَاللَّهِ لَا يَدْخُلُ عَلَيَّ أَبَدًا، فَهَلْ سِوَى مَنْ ذَكَرْتَ أَحَدٌ؟ قَالَ: نَعَمْ جَرِيرُ بْنُ عَطِيَّةَ، قَالَ: أَمَا أَنَّهُ الَّذِي يَقُولُ: طَرَقَتْكَ صَائِدَةُ الْقُلُوبِ فَلَيْسَ ذَا حِينَ الزِّيَارَةِ فَارْجَعِي بِسَلَامِ فَإِنْ كَانَ لَا بُدَّ فَهُوَ، قَالَ: فَأَذِنَ لِجَرِيرٍ، فَدَخَلَ وَهُوَ يَقُولُ: إِنَّ الَّذِي بَعَثَ النَّبِيَّ مُحَمَّدًا جَعَلَ الْخِلَافَةَ لِلْإِمَامِ الْعَادِلِ وَسِعَ الْخَلَائِقَ عَدْلُهُ وَوَفَاؤُهُ حَتَّى ارْعَوَى فَأَقَامَ مَيْلَ الْمَائِلِ إِنِّي لَأَرْجُو مِنْكَ خَيْرًا عَاجِلًا وَالنَّفْسُ مُولَعَةٌ بِحُبِّ الْعَاجِلِ فَلَمَّا مَثُلَ بَيْنَ يَدَيْهِ قَالَ: وَيْحَكَ يَا جَرِيرُ، اتَّقِ اللَّهَ وَلَا تَقُلْ إِلَّا حَقًّا، فَأَنْشَأَ جَرِيرٌ يَقُولُ: أَأَذْكُرُ الْجَهْدَ وَالْبَلْوَى الَّتِي نَزَلَتْ أَمْ قَدْ كَفَانِي بِمَا بُلِّغْتَ مِنْ خَبَرِي كَمْ بِالْيَمَامَةِ مِنْ شَعْثَاءَ أَرْمَلَةٍ وَمِنْ يَتِيمٍ ضَعِيفٍ الصَّوْتِ وَالنَّظَرِ مِمَّنْ يَعُدُّكَ تَكْفِي فَقْدَ وَالِدِهِ كَالْفَرْخِ فِي الْعُشِّ لَمْ يَنْهَضْ وَلَمْ يَطِرِ يَدْعُوكَ دَعْوَةَ مَلْهُوفٍ كَأَنَّ بِهِ خَبَلًا مِنَ الْجِنِّ أَوْ مَسًّا مِنَ الْبَشَرِ خَلِيفَةَ اللَّهِ مَاذَا تَأْمُرُونَ بِنَا لَسْنَا إِلَيْكُمْ وَلَا فِي دَارِ مُنْتَظَرِ مَا زِلْتُ بَعْدَكَ فِي هَمٍّ يُؤَرِّقُنِي قَدْ طَالَ فِي الْحَيِّ إِصْعَادِي وَمُنْحَدَرِي لَا يَنْفَعُ الْحَاضِرُ الْمَجْهُودُ بَادِينَا وَلَا يَعُودُ لَنَا بَادٍ عَلَى حَضَرِ إِنَّا لَنَرْجُوُ إِذَا مَا الْغَيْثُ أَخْلَفَنَا مِنَ الْخَلِيفَةِ مَا نَرْجُو مِنَ الْمَطَرِ نَالَ الْخِلَافَةَ إِذْ كَانَتْ لَهُ قَدَرًا كَمَا أَتَى رَبَّهُ مُوسَى عَلَى قَدَرِ هَذِي الْأَرَامِلُ قَدْ قَضَّيْتَ حَاجَتَهَا فَمَنْ لِحَاجَةِ هَذَا الْأَرْمَلِ الذَّكَرِ الْخَيْرُ مَا دُمْتَ حَيًّا لَا يُفَارِقُنَا بُورِكْتَ يَا عُمَرَ الْخَيْرَانِ مِنْ عُمَرِ فَقَالَ: يَا جَرِيرُ، مَا أَرَى [لَكَ] فِيمَا هَا هُنَا حَقًّا، قَالَ: بَلَى يَا أَمِيرَ الْمُؤْمِنِينَ أَنَا ابْنُ سَبِيلٍ وَمُنْقَطِعٌ. فَأَعْطَاهُ مِنْ صُلْبِ مَالِهِ مِائَةَ دِرْهَمٍ. قَالَ: وَقَدْ ذُكِرَ أَنَّهُ قَالَ لَهُ: وَيْحَكَ يَا جَرِيرُ لَقَدْ وُلِّينَا هَذَا الْأَمْرَ وَمَا نَمْلِكُ إِلَّا ثَلَاثَمِائَةِ دِرْهَمٍ، فَمِائَةٌ أَخَذَهَا عَبْدُ اللَّهِ، وَمِائَةٌ أَخَذَتْهَا أُمُّ عُبَيْدِ اللَّهِ، يَا غُلَامُ أَعْطِهِ الْمِائَةَ الْبَاقِيَةَ. قَالَ: فَأَخَذَهَا وَقَالَ: وَاللَّهِ لَهِيَ أَحَبُّ مِنْ كُلِّ مَا اكْتَسَبْتُهُ. قَالَ: ثُمَّ خَرَجَ، فَقَالَ لَهُ الشُّعَرَاءُ: مَا وَرَاءَكَ؟ قَالَ: مَا يَسُرُّكُمْ، خَرَجْتُ مِنْ عِنْدِ أَمِيرِ الْمُؤْمِنِينَ وَهُوَ يُعْطِي الْفُقَرَاءَ وَيُعْطِي الشُّعَرَاءَ، وَإِنِّي عَنْهُ لَرَاضٍ، وَأَنْشَأَ يَقُولُ: رَأَيْتُ رُقَى الشَّيْطَانِ لَا يَسْتَفِزُّهُ وَقَدْ كَانَ شَيْطَانِي مِنَ الْجِنِّ رَاقِيَا وَحَكَى ابْنُ قُتَيْبَةَ عَنْ حَمَّادٍ الرَّاوِيَةِ، قَالَ: قَالَ لِي كَثِيرٌ: أَلَا أُخْبِرُكَ بِمَا دَعَانِي إِلَى تَرْكِ الشِّعْرِ؟ قُلْتُ: خَبِّرْنِي، قَالَ: شَخَصْتُ أَنَا وَالْأَحْوَصُ وَنُصَيْبٌ إِلَى عُمَرَ بْنِ عَبْدِ الْعَزِيزِ، وَكُلُّ وَاحِدٍ مِنَّا يُدِلُّ عَلَيْهِ بِسَابِقَةٍ لَهُ أَوْ خَلَّةٍ وَنَحْنُ لَا نَشُكُّ فِي أَنَّهُ سَيُشْرِكُنَا فِي خِلَافَتِهِ، فَلَمَّا رُفِعَتْ لَنَا أَعْلَامُ خَنَاصِرِهِ لَقِينَا مَسْلَمَةَ بْنَ عَبْدِ الْمَلِكِ جَائِيًا مِنْ عِنْدِهِ وَهُوَ يَوْمَئِذٍ فَتَى الْعَرَبِ، فَسَلَّمْنَا عَلَيْهِ، فَرَدَّ السَّلَامَ، ثُمَّ قَالَ: أَمَا بَلَغَكُمْ أَنَّ إِمَامَكُمْ لَا يَقْبَلُ الشِّعْرَ، قُلْتُ: مَا وَضَحَ لَنَا حَتَّى لَقِينَاكَ. وَوَجَمْنَا وَجْمَةً عَرَفَ ذَلِكَ فِينَا، قَالَ: إِنْ يَكُنْ مَا تُحِبُّونَ وَإِلَّا فَمَا أَلْبَثُ حَتَّى أَرْجِعَ إِلَيْكُمْ فَأَمْنَحَكُمْ مَا أَنْتُمْ أَهْلُهُ، فَلَمَّا قَدِمَ كَانَتْ رِحَالُنَا هَذِهِ بِأَكْرَمِ مَنْزَلٍ وَأَفْضَلِ مَنْزُولٍ عَلَيْهِ، وَأَقَمْنَا أَرْبَعَةَ أَشْهُرٍ يَطْلُبُ لَنَا الْإِذْنَ هُوَ وَغَيْرُهُ، فَلَمْ يَأْذَنْ لَنَا إِلَى أَنْ قُلْتُ فِي جُمْعَةٍ مِنْ تِلْكَ الْجُمَعِ: لَوْ أَنِّي دَنَوْتُ مِنْ عُمَرَ فَسَمِعْتُ كَلَامَهُ فَتَحَفَّظْتُهُ كَانَ ذَلِكَ رَأْيًا، فَكَانَ مِمَّا تَحَفَّظْتُهُ مِنْ كِلَامِهِ يَوْمَئِذٍ: لِكُلِّ سَفَرٍ لَا مَحَالَةَ زَادٌ، فَتَزَوَّدُوا مِنَ الدُّنْيَا إِلَى الْآخِرَةِ التَّقْوَى، وَكُونُوا كَمَنْ عَايَنَ مَا أَعَدَّ اللَّهُ لَهُ مِنْ ثَوَابِهِ وَعِقَابِهِ، فَتَرَّغَبُوا وَتَرَهَّبُوا، وَلَا يَطُولَنَّ عَلَيْكُمُ الْأَمْرُ فَتَقْسُوَ قُلُوبُكُمْ وَتَنْقَادُوا لِعَدُوِّكُمْ، فِي كَلَامٍ كَثِيرٍ. ثُمَّ قَالَ: أَعُوذُ بِاللَّهِ، أَنْ آمُرَكُمْ بِمَا أَنْهَى عَنْهُ نَفْسِي فَتَخْسَرَ صَفْقَتِي وَتَظْهَرَ عَيْبَتِي، وَتَبْدُوَ مَسْكَنَتِي فِي يَوْمٍ لَا يَنْفَعُ فِيهِ إِلَّا الْحَقُّ وَالصِّدْقُ. ثُمَّ بَكَى حَتَّى ظَنَنَّا أَنَّهُ قَاضٍ نَحْبَهُ، وَارْتَجَّ الْمَسْجِدُ بِالْبُكَاءِ وَالْعَوِيلِ، فَرَجَعْتُ إِلَى أَصْحَابِي فَقُلْتُ: خُذُوا فِي شَرْحٍ مِنَ الشِّعْرِ غَيْرَ مَا [كُنَّا] نَقُولُ لِعَمِّهِ وَآبَائِهِ، فَإِنَّ الرَّجُلَ أُخْرَوِيٌّ وَلَيْسَ بِدُنْيَوِيٍّ إِلَى أَنِ اسْتَأْذَنَ لَنَا مَسْلَمَةُ يَوْمَ جُمُعَةٍ، فَأَذِنَ لَنَا بَعْدَ مَا أَذِنَ لِلْعَامَّةِ، فَلَمَّا دَخَلْتُ سَلَّمْتُ، ثُمَّ قُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ، طَالَ الثَّوَاءُ وَقَلَّتِ الْفَائِدَةُ، وَتَحَدَّثَتْ بِجَفَائِكَ إِيَّانَا وُفُودُ الْعَرَبِ، فَقَالَ: يَا كُثَيِّرُ، إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ وَالْمَسَاكِينِ وَالْعَامِلِينَ عَلَيْهَا وَالْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِي الرِّقَابِ وَالْغَارِمِينَ وَفِي سَبِيلِ اللَّهِ وَابْنِ السَّبِيلِ أَفِي وَاحِدٍ مِنْ هَؤُلَاءِ أَنْتَ؟ فَقُلْتُ: ابْنُ سَبِيلٍ مُنْقَطِعٌ [بِهِ] وَأَنَا صَاحِبُكَ، قَالَ: أَوَلَسْتَ ضَيْفَ أَبِي سَعِيدٍ؟ قُلْتُ: بَلَى، [قَالَ:] مَا أَرَى مَنْ كَانَ ضَيْفُهُ مُنْقَطِعًا بِهِ، قُلْتُ: أَفَتَأْذَنُ لِي فِي الْإِنْشَادِ يَا أَمِيرَ الْمُؤْمِنِينَ؟ قَالَ: [قُلْ] وَلَا تَقُلْ إِلَّا حَقًّا، فَقُلْتُ: وَلِيتَ فَلَمْ تَشْتُمْ عَلِيًّا وَلَمْ تُخِفْ بَرِيًّا وَلَمْ تَقْبَلْ إِشَارَةَ مُجْرِمِ وَصَدَّقْتَ بِالْفِعْلِ الْمَقَالَ مَعَ الَّذِي أَتَيْتَ فَأَمْسَى رَاضِيًا كُلُّ مُسْلِمِ وَقَدْ لَبِسْتَ لُبْسَ الْهَلُوكِ ثِيَابَهَا تَرَاءَى لَكَ الدُّنْيَا بِوَجْهٍ وَمِعْصَمٍ وَتُومِضُ أَحْيَانًا بِعَيْنٍ مَرِيضَةٍ وَتَبْسِمُ عَنْ مِثْلِ الْجُمَانِ الْمُنَظَّمِ فَأَعْرَضْتَ عَنْهَا مُشْمَئِزًّا كَأَنَّمَا سَقَتْكَ مَذُوقًا مِنْ سِمَامٍ وَعَلْقَمِ وَقَدْ كُنْتَ مِنْ أَجْبَالِهَا فِي مُمَنَّعٍ وَمِنْ بَحْرِهَا فِي مُزْبِدِ الْمَوْجِ مُفْعَمِ فَلَمَّا أَتَاكَ الْمُلْكُ عَفْوًا وَلَمْ يَكُنْ لِطَالِبِ دُنْيَا بَعْدَهُ مِنْ تَكَلُّمِ تَرَكْتَ الَّذِي يَفْنَى وَإِنْ كَانَ مُونِقًا وَآثَرْتَ مَا يَبْقَى بِرَأْيٍ مُصَمِّمٍ سَمَا لَكَ هَمٌّ فِي الْفُؤَادِ مُؤَرِّقٌ بَلَغْتَ بِهِ أَعْلَى الْبِنَاءِ الْمُقَدَّمِ فَمَا بَيْنَ شَرْقِ الْأَرْضِ وَالْغَرْبِ كُلِّهَا مُنَادٍ يُنَادِي مِنْ فَصِيحٍ وَأَعْجَمِ يَقُولُ: أَمِيرَ الْمُؤْمِنِينَ ظَلَمْتَنِي بِأَخْذٍ لِدِينَارٍ وَلَا أَخْذِ دِرْهَمِ وَلَا بَسْطِ كَفٍّ بِامْرِئٍ غَيْرِ مُجْرِمٍ وَلَا السَّفْكِ مِنْهُ ظَالِمًا مِلْءَ مِحْجَمِ فَأ?رْبِحْ بِهَا مِنْ صَفْقَةٍ لِمُتَابِعٍ وَأَعْظِمْ بِهَا أَعْظِمْ بِهَا ثُمَّ أَعْظِمِ فَقَالَ لِي: يَا كَثَيِّرُ، إِنَّكَ تُسْأَلُ عَمَّا قُلْتَ. ثُمَّ تَقَدَّمَ الْأَحْوَصُ فَاسْتَأْذَنَهُ فِي الْإِنْشَادِ، فَقَالَ: قُلْ وَلَا تَقُلْ إِلَّا حَقًّا، فَقَالَ: وَمَا الشِّعْرُ إِلَّا خُطْبَةٌ مِنْ مُؤَلِّفٍ بِمَنْطِقِ حَقٍّ أَوْ بِمَنْطِقِ بَاطِلِ فَلَا تَقْبَلَنَّ إِلَّا الَّذِي وَافَقَ الرِّضَا وَلَا تَرْجِعْنَّا كَالنِّسَاءِ الْأَرَامِلِ رَأَيْنَاكَ لَمْ تَعْدِلْ عَنِ الْحَقِّ يَمْنَةً وَلَا شَامَةً فِعْلَ الظَّلُومِ الْمُجَادِلِ وَلَكِنْ أَخَذْتَ الْقَصْدَ جَهْدَكَ كُلَّهُ تَقْفُو مِثَالَ الصَّالِحِينَ الْأَوَائِلِ فَقُلْنَا وَلَمْ نَكْذِبْ بِمَا قَدْ بَدَا لَنَا وَمَنْ ذَا يَرُدُّ الْحَقَّ مِنْ قَوْلِ قَائِلِ وَمَنْ ذَا يَرُدُّ السَّهْمَ بَعْدَ مَضَائِهِ عَلَى فُوقِهِ إِنْ عَارَ مِنْ نَزْعٍ نَابِلِ وَلَوْلَا الَّذِي قَدْ عَوَّدَتْنَا خَلائِفٌ غَطَارِيفُ كَانَتْ كَاللُّيُوثِ الْبَوَاسِلِ لَمَّا وَخَدَتْ شَهْرًا بِرِجْلَيْ رَسْلَةٌ تَغُلُّ مُتُونَ الْبِيدِ بَيْنَ الرَّوَاحِلِ فَإِنْ لَمْ يَكُنْ لِلشِّعْرِ عِنْدَكَ مَوْضِعٌ وَإِنْ كَانَ مِثْلَ الدُّرِّ مِنْ قَوْلِ قَائِلِ فَإِنَّ لَنَا قُرْبَى وَمَحْضَ مَوَدَّةٍ وَمِيرَاثَ آبَاءٍ مَشَوْا بِالْمَنَاصِلِ فَذَادُوا عَمُودَ الشِّرْكِ عَنْ عُقْرِ دَارِهِمْ وَأَرْسَوْا عَمُودَ الدِّينِ بَعْدَ التَّمَايُلِ وَقَبْلَكَ مَا أَعْطَى هُنَيْدَةَ جِلَّةً عَلَى الشِّعْرِ كَعْبًا مِنْ سَدِيسٍ وَبَازِلِ رَسُولُ الْإِلَهِ الْمُسْتَضَاءُ بِنُورِهِ عَلَيْهِ سَلَامٌ بِالضُّحَى وَالْأَصَائِلِ فَكُلُّ الَّذِي عَدَّدْتُ يَكْفِيكَ بَعْضُهُ وَنَيْلُكَ خَيْرٌ مِنْ بُحُورٍ سَوَائِلِ فَقَالَ: يَا أَحْوَصُ، إِنَّكَ تُسْأَلُ عَمَّا قُلْتَ. وَتَقَدَّمَ نُصَيْبٌ فَاسْتَأْذَنَهُ فِي الْإِنْشَادِ فَلَمْ يَأْذَنْ لَهُ وَأَمَرَهُ بِالْغَزْوِ إِلَى دَابِقٍ، فَخَرَجَ وَهُوَ مَحْمُومٌ. وَأَمَرَ لِي بِثَلَاثِمِائَةِ دِرْهَمٍ، وَلِلْأَحْوَصِ بِمِثْلِهَا، وَلِنُصَيْبٍ بِخَمْسِينَ دِرْهَمًا.
✧ From ʿAwānah b. al-Ḥakam, who said: When ʿUmar b. ʿAbd al-ʿAzīz was made caliph, the poets came as a delegation to him, and they stayed at his door for days without being granted permission. While they were in that state and had resolved to depart, Rajāʾ b. Ḥaywah passed by them—and he was one of the orators of the people of Syria. When Jarīr saw him entering upon ʿUmar, he began to say: O you man who lets his turban hang down, this is your time, so seek permission for us from ʿUmar. He said: He entered and did not mention anything of their affair. Then ʿAdī b. Arṭāh passed by them, and Jarīr said to him: O you man who gives free rein to his mount, this is your time; my own time has passed. Convey to our caliph, if you meet him, that I am at the gate like one shackled in a rope. Do not forget our need—may you be granted forgiveness—for my stay has grown long away from my family and my homeland. He said: ʿAdī entered upon ʿUmar and said: O Commander of the Faithful, the poets are at your gate, and their arrows are poisoned and their words are piercing. He said: Woe to you, O ʿAdī, what have I to do with the poets? He said: May God honor the Commander of the Faithful. The Messenger of God ﷺ was praised and he gave, and in the Messenger of God ﷺ you have an example. He said: How so? He said: Al-ʿAbbās b. Mirdās al-Sulamī praised him, and he gave him a robe with which he cut off his tongue. He said: Can you recite something of his words? He said: Yes, and he recited to him, saying: I saw you, O best of all creation, you spread a book that came with truth, teaching. [You legislated for us the religion of guidance after our straying from the truth, when the truth had become darkened.] You illuminated with clarity a matter that was concealed, and you extinguished with the Qurʾān a fire that had flared up. So who will convey from me to the Prophet Muḥammad—and every person is recompensed for what he has sent ahead— You set upright the path of truth after its crookedness, and its pillar had long since crumbled. Exalted high above a throne is our God, and the station of God is higher and greater. He said: Woe to you, O ʿAdī, who among them is at the gate? He said: ʿUmar b. ʿAbd Allāh b. [Abī] Rabīʿah. He said: Is he not the one who says: Then we roused her and she started up, a tender young woman, playful, who cannot make clear the reply of speech. For a while, then after that she said: Woe is me! You have been hasty, O son of the noble ones. Did you come traveling by night without a tryst, stepping over the heads of sleepers toward me? If the enemy of God, when he committed immorality, had kept it to himself, he would never, by God, enter upon me. Who else is at the gate besides him? He said: Hammām b. Ghālib—meaning al-Farazdaq. He said: Is he not the one who says: They both let me down from eighty cubits, as a falcon plunges, clipped of feathers, with broken wing. When my two feet were level with the ground, they both said: Is it a living man to be hoped for, or a likeness that we should be wary of? He shall never, by God, tread upon my carpet. Who else among them is at the gate? He said: Al-Akhṭal. He said: O ʿAdī, he is the one who says: I am not one who fasts Ramaḍān willingly, nor one who eats the flesh of sacrificial animals. Nor one who urges camels with saddles to the broad valley of Makkah for success. Nor one who visits a distant house in Makkah, seeking in it my well-being. Nor one who stands like a caravan and calls out just before dawn: Come to success! But I shall drink it as a generous wine, and prostrate at the break of dawn. By God, he shall never enter upon me while he is an unbeliever. Is there anyone at the gate besides those you have mentioned? He said: Yes, al-Aḥwaṣ. He said: Is he not the one who says: God is between me and her master; he flees from me with her and I follow. Who else is here also? He said: Jamīl b. Maʿmar. He said: O ʿAdī, he is the one who says: Would that we might live together, and if I die, that my grave might meet her grave among the dead. For I have no desire for length of life when it is said that the stone slab has been fitted over her. If the enemy of God had wished to meet her in this world so that he might after that do righteous deeds—by God, he shall never enter upon me. Is there anyone besides those you have mentioned? He said: Yes, Jarīr b. ʿAṭiyyah. He said: Indeed he is the one who says: A hunter of hearts came to you by night, but this is not the time for visiting, so return with peace. If it must be, then it is he. He said: So he gave permission to Jarīr, and he entered while saying: Indeed the One who sent the Prophet Muḥammad has made the caliphate for the just imam. His justice and his faithfulness have encompassed the creatures, until the deviant turned back and he set straight the inclination of the inclining one. I hope from you for good that is near at hand, and the soul is enamored of love for what is near. When he stood before him, he said: Woe to you, O Jarīr, fear God and say nothing but truth. Then Jarīr began to say: Shall I mention the hardship and the trial that befell, or has what you have been told of my news sufficed me? How many in al-Yamāmah are disheveled widows, and weak orphans, faint of voice and sight, Of those who count on you to make up for the loss of their father, like a fledgling in the nest that has not yet risen or flown. They call you with the call of one distressed, as though there were in him a touch of madness from the jinn or a possession from humankind. O caliph of God, what do you command for us? We are neither coming to you nor in an abode of waiting. I have not ceased after you to be in a worry that keeps me awake; long have been my goings up and my comings down in the tribe. The present, exhausted one does not benefit our absent one, nor does our absent one return to us as one present. We hope, when the rain fails us, from the caliph what we hope from the rain. He attained the caliphate when it was decreed for him, just as Moses came to his Lord at a decreed time. These widows—you have fulfilled their need; so who will fulfill the need of this male widower? Good, as long as you live, will not leave us; blessed are you, O ʿUmar of the two good things, of ʿUmar. He said: O Jarīr, I do not see that you have any right in what is here. He said: Yes, O Commander of the Faithful, I am a wayfarer and one cut off. So he gave him from his own personal wealth one hundred dirhams. He said: It is mentioned that he said to him: Woe to you, O Jarīr, we have been given charge of this affair while we possess only three hundred dirhams. One hundred was taken by ʿAbd Allāh, and one hundred was taken by Umm ʿUbayd Allāh. O boy, give him the remaining hundred. He said: So he took it and said: By God, it is dearer to me than everything I have ever earned. He said: Then he went out, and the poets said to him: What is behind you? He said: What will not please you. I came out from the Commander of the Faithful while he gives to the poor and gives to the poets, and I am content with him. And he began to say: I saw that the charms of Satan do not unsettle him, though my own satan was a charmer among the jinn. Ibn Qutaybah related from Ḥammād the reciter, who said: Kathīr said to me: Shall I inform you of what called me to abandon poetry? I said: Tell me. He said: I, al-Aḥwaṣ, and Nuṣayb set out for ʿUmar b. ʿAbd al-ʿAzīz, and each of us relied upon a prior claim or a close tie with him, while we had no doubt that he would share his caliphate with us. When the landmarks of Khunāṣirah appeared to us, we met Maslamah b. ʿAbd al-Malik coming from him—and he was then the young champion of the Arabs. We greeted him, and he returned the greeting, then said: Has it not reached you that your imam does not accept poetry? I said: It has not become clear to us until we met you. And we fell silent in a way that he recognized in us. He said: If it is what you would like, then so be it; and if not, I will not delay before returning to you and granting you what you deserve. When he arrived, our saddles were at the noblest abode and with the most excellent host, and we stayed for four months while he and others sought permission for us, but he did not grant us permission until I said on one of those Fridays: If only I could draw near to ʿUmar and hear his speech and memorize it, that would be a good idea. Among what I memorized of his speech that day was: For every journey there must be provision, so take provision from this world to the hereafter by means of piety. Be like one who has witnessed what God has prepared for him of reward and punishment, so that you desire and fear. Let not the matter grow long upon you, lest your hearts harden and you submit to your enemy—amid much speech. Then he said: I seek refuge in God from commanding you what I myself refrain from, lest my bargain be at a loss, my hidden fault appear, and my poverty become manifest on a day when nothing avails except truth and sincerity. Then he wept until we thought he would breathe his last, and the mosque shook with weeping and wailing. So I returned to my companions and said: Take up a manner of poetry other than what we used to say to his uncle and his forefathers, for the man is otherworldly and not worldly. Until Maslamah sought permission for us on a Friday, and he granted us permission after he had granted permission to the common people. When I entered, I greeted and then said: O Commander of the Faithful, the stay has been long and the benefit little, and the delegations of the Arabs have spoken of your harshness toward us. He said: O Kathīr, indeed charitable offerings are only for the poor and the needy and those who work upon them and those whose hearts are to be reconciled and for slaves and debtors and in the path of God and the wayfarer. Are you one of these? I said: I am a wayfarer cut off, and I am your companion. He said: Are you not the guest of Abū Saʿīd? I said: Yes. [He said:] I do not consider one whose guest he is to be cut off. I said: Will you permit me to recite, O Commander of the Faithful? He said: [Speak,] but say nothing but truth. So I said: You took charge and did not revile ʿAlī, nor did you frighten an innocent man, nor did you accept the counsel of a criminal. You confirmed by action the speech along with what you brought, so that every Muslim became content. You have worn the clothing of a coquettish woman her garments; the world appears to you with a face and a wrist, And she flashes at times with a languid eye, and smiles with teeth like well-ordered pearls. You turned away from her in disgust, as though she had given you to drink a mixture of poison and colocynth. You had been in her mountains in an impregnable place, and in her sea in a wave covered with foam, filled to the brim. When kingship came to you effortlessly, and there was no speech left for a seeker of this world after it, You abandoned what perishes, though it was beautiful, and preferred what remains with resolute judgment. A care rose for you in the heart that keeps one awake, by which you reached the highest of the foremost structures. There is not between the east of the earth and all its west a caller who calls out, whether eloquent or non-Arab, Saying: O Commander of the Faithful, you have wronged me by taking a dinar, nor by taking a dirham, Nor by extending a hand against a man who is no criminal, nor by shedding from him wrongfully the fill of a cupping glass. So profit by it—what a bargain for a follower—and how great it is, how great, how great. He said to me: O Kathīr, you will be asked about what you said. Then al-Aḥwaṣ came forward and asked his permission to recite. He said: Speak, but say nothing but truth. So he said: Poetry is nothing but an address from a composer, with speech of truth or with speech of falsehood. So accept nothing but what accords with approval, and do not send us back like widowed women. We saw that you did not turn aside from the truth to the right or to the left, as the wrongdoing disputant does. Rather, you took the middle course with all your effort, following the example of the righteous of old. So we said—and we did not lie—what had become clear to us; and who can reject the truth of a speaker's words? And who can bring back the arrow after it has gone forth to its notch, if it flies from the release of an archer? Were it not for what caliphs had accustomed us to—noble, generous ones, like fierce lions— A month would not have passed at a brisk pace on the legs of an easy-paced she-camel, with the backs of the deserts weighed down between the riding camels. If poetry has no place with you, even if it is like pearls from the words of a speaker, Then we have kinship and pure affection, and the inheritance of forefathers who walked with swords. They drove away the pillar of polytheism from the heart of their abode, and they made firm the pillar of religion after its swaying. And before you, the Messenger of God, whose light is sought for illumination, gave a large gift to Hunaydah— Upon him be peace in the morning and the evenings—for poetry, a full-grown camel among those of six years and those of nine. So all that I have enumerated suffices you in part, and your gift is better than flowing seas. He said: O Aḥwaṣ, you will be asked about what you said. Then Nuṣayb came forward and asked his permission to recite, but he did not grant him permission and ordered him to go on campaign to Dābiq, so he went out while feverish. And he ordered for me three hundred dirhams, and for al-Aḥwaṣ the like of it, and for Nuṣayb fifty dirhams.
Tarikh (al-Tabari) 2446No grade recorded
( إِنَّ اللَّهَ يَبْعَثُ لِهَذِهِ الْأُمَّةِ عَلَى رَأْسِ كُلِّ مِائَةِ سَنَةٍ مَنْ يُجَدِّدُ لَهَا أَمْرَ دِينِهَا ) وَهُوَ ذِكْرُنَا فِي " دَلَائِلِ النُّبُوَّةِ " الْحَدِيثَ الَّذِي رَوَاهُ أَبُو دَاوُدَ فِي سُنَنِهِ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ إِنَّ اللَّهَ يَبْعَثُ لِهَذِهِ الْأُمَّةِ عَلَى رَأْسِ كُلِّ مِائَةِ سَنَةٍ مَنْ يُجَدِّدُ لَهَا أَمْرَ دِينِهَا. فَقَالَ جَمَاعَةٌ مِنْ أَهْلِ الْعِلْمِ مِنْهُمْ أَحْمَدُ بْنُ حَنْبَلٍ فِيمَا ذَكَرَهُ ابْنُ الْجَوْزِيِّ وَغَيْرُهُ: إِنَّ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ كَانَ عَلَى رَأْسِ الْمِائَةِ الْأُولَى. وَقَالَ آخَرُونَ: هُوَ مِنْ جُمْلَةِ مَنْ جَدَّدَ اللَّهُ بِهِ أَمْرَ الدِّينِ عَلَى رَأْسِ الْمِائَةِ الْأُولَى، وَإِنْ كَانَ هُوَ أَوْلَى مَنْ دَخَلَ فِي ذَلِكَ وَأَحَقَّ ; لِإِمَامَتِهِ، وَعُمُومِ وِلَايَتِهِ، وَاجْتِهَادِهِ وَقِيَامِهِ فِي تَنْفِيذِ الْحَقِّ، فَقَدْ كَانَتْ سِيرَتُهُ شَبِيهَةً بِسِيرَةِ عُمَرَ بْنِ الْخَطَّابِ وَكَانَ كَثِيرًا مَا يَتَشَبَّهُ بِهِ.
✧ (Indeed, Allah sends for this community at the beginning of every hundred years one who will renew for it the matter of its religion) This is our mention in “Proofs of Prophethood” of the hadith narrated by Abū Dāwūd in his Sunan, that the Messenger of Allah ﷺ said: “Indeed, Allah sends for this community at the beginning of every hundred years one who will renew for it the matter of its religion.” A group of the people of knowledge, among them Aḥmad b. Ḥanbal, as mentioned by Ibn al-Jawzī and others, said: ʿUmar b. ʿAbd al-ʿAzīz was at the beginning of the first century. Others said: He is among those through whom Allah renewed the matter of the religion at the beginning of the first century, even though he is the most worthy and most deserving of entering into that, because of his leadership, the comprehensiveness of his authority, his striving, and his standing in carrying out the truth, for his conduct was like the conduct of ʿUmar b. al-Khaṭṭāb, and he often sought to resemble him.
Tarikh (al-Tabari) 2447No grade recorded
( رَدُّ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ ؓ لِلْمَظَالِمِ ) وَقَدْ رَدَّ جَمِيعَ الْمَظَالِمِ، حَتَّى إِنَّهُ رَدَّ فَصَّ خَاتَمٍ كَانَ فِي يَدِهِ قَالَ: أَعْطَانِيهِ الْوَلِيدُ مِنْ غَيْرِ حَقِّهِ. وَخَرَجَ مِنْ جَمِيعِ مَا كَانَ فِيهِ مِنَ النَّعِيمِ فِي الْمَلْبَسِ وَالْمَأْكَلِ وَالْمَتَاعِ، حَتَّى إِنَّهُ تَرَكَ التَّمَتُّعَ بِزَوْجَتِهِ الْحَسْنَاءِ، فَاطِمَةَ بِنْتِ عَبْدِ الْمَلِكِ، يُقَالُ: كَانَتْ مِنْ أَحْسَنِ النِّسَاءِ. وَيُقَالُ: إِنَّهُ رَدَّ جَهَازَهَا وَمَا كَانَ مِنْ أَمْوَالِهَا إِلَى بَيْتِ الْمَالِ. وَاللَّهُ أَعْلَمُ. وَقَدْ كَانَ دَخْلُهُ فِي كُلِّ سَنَةٍ قَبْلَ أَنْ يَلِيَ الْخِلَافَةَ أَرْبَعِينَ أَلْفَ دِينَارٍ، فَتَرَكَ ذَلِكَ كُلَّهُ حَتَّى لَمْ يَبْقَ لَهُ دَخْلٌ سِوَى أَرْبَعِمِائَةِ دِينَارٍ فِي كُلِّ سَنَةٍ، وَكَانَ حَاصِلُهُ فِي خِلَافَتِهِ ثَلَاثَمِائَةِ دِرْهَمٍ، وَكَانَ لَهُ مِنَ الْأَوْلَادِ جَمَاعَةٌ، وَكَانَ ابْنُهُ عَبْدُ الْمَلِكِ أَجَلَّهُمْ، فَمَاتَ فِي حَيَاتِهِ فِي زَمَنِ خِلَافَتِهِ، حَتَّى يُقَالَ: إِنَّهُ كَانَ خَيْرًا مِنْ أَبِيهِ. فَلَمَّا مَاتَ لَمْ يَظْهَرْ عَلَيْهِ حُزْنٌ، وَقَالَ: أَمْرٌ رَضِيَهُ اللَّهُ فَلَا أَكْرَهُهُ. وَكَانَ قَبْلَ الْخِلَافَةِ يُؤْتَى بِالْقَمِيصِ الرَّفِيعِ اللَّيِّنِ جِدًّا، فَيَقُولُ: مَا أَحْسَنَهُ لَوْلَا خُشُونَةٌ فِيهِ. فَلَمَّا وَلِيَ الْخِلَافَةَ كَانَ بَعْدَ ذَلِكَ يَلْبَسُ الْقَمِيصَ الْغَلِيظَ الْمَرْقُوعَ وَلَا يَغْسِلُهُ حَتَّى يَتَّسِخَ جِدًّا، وَيَقُولُ: مَا أَحْسَنَهُ لَوْلَا لِينُهُ. وَكَانَ يَلْبَسُ الْفَرْوَةَ الْغَلِيظَةَ، وَكَانَ سِرَاجُهُ عَلَى ثَلَاثِ قَصَبَاتٍ فِي رَأْسِهِنَّ طِينٌ، وَلَمْ يَبْنِ شَيْئًا فِي أَيَّامِ خِلَافَتِهِ. وَكَانَ يَخْدِمُ نَفْسَهُ بِنَفْسِهِ، وَقَالَ: مَا تَرَكْتُ شَيْئًا مِنَ الدُّنْيَا إِلَّا عَوَّضَنِي اللَّهُ مَا هُوَ خَيْرٌ مِنْهُ. وَكَانَ يَأْكُلُ الْغَلِيظَ مِنَ الطَّعَامِ أَيْضًا، وَلَا يُبَالِي بِشَيْءٍ مِنَ النَّعِيمِ، وَلَا يُتْبِعُهُ نَفْسَهُ وَلَا يَوَدُّهُ، حَتَّى قَالَ أَبُو سُلَيْمَانَ الدَّارَانِيُّ: كَانَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ أَزْهَدَ مِنْ أُوَيْسٍ الْقَرْنِيِّ ; لِأَنَّ عُمَرَ مَلَكَ الدُّنْيَا بِحَذَافِيرِهَا وَزَهِدَ فِيهَا، وَلَا نَدْرِي حَالَ أُوَيْسٍ لَوْ مَلَكَ مَا مَلَكَهُ عُمَرُ كَيْفَ يَكُونُ ؟ لَيْسَ مَنْ جَرَّبَ كَمَنْ لَمْ يُجَرِّبْ. وَقَالَ عَبْدُ اللَّهِ بْنُ دِينَارٍ: لَمْ يَكُنْ عُمَرُ يَرْتَزِقُ مِنْ بَيْتِ الْمَالِ شَيْئًا. وَذَكَرُوا أَنَّهُ أَمَرَ جَارِيَةً تُرَوِّحُهُ حَتَّى يَنَامَ فَرَوَّحَتْهُ، فَنَامَتْ هِيَ، فَأَخَذَ الْمِرْوَحَةَ مِنْ يَدِهَا وَجَعَلَ يُرَوِّحُهَا، وَيَقُولُ: أَصَابَكِ مِنَ الْحَرِّ مَا أَصَابَنِي. وَقَالَ لَهُ رَجُلٌ: جَزَاكَ اللَّهُ عَنِ الْإِسْلَامِ خَيْرًا. فَقَالَ: بَلْ جَزَى اللَّهُ الْإِسْلَامَ عَنِّي خَيْرًا. وَيُقَالُ: إِنَّهُ كَانَ يَلْبَسُ تَحْتَ ثِيَابِهِ مِسْحًا غَلِيظًا مِنْ شَعْرٍ، وَيَضَعُ فِي رَقَبَتِهِ غُلًّا إِذَا قَامَ يُصَلِّي مِنَ اللَّيْلِ، ثُمَّ إِذَا أَصْبَحَ وَضَعَهُ فِي مَكَانٍ وَخَتَمَ عَلَيْهِ فَلَا يَشْعُرُ بِهِ أَحَدٌ وَكَانُوا يَظُنُّونَهُ مَالًا أَوْ جَوْهَرًا مِنْ حِرْصِهِ عَلَيْهِ، فَلَمَّا مَاتَ فَتَحُوا ذَلِكَ الْمَكَانَ فَإِذَا فِيهِ غُلٌّ وَمَسْحٌ. وَقَالَ يُونُسُ بْنُ أَبِي شَبِيبٍ: (شَهِدْتُ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ وَإِنَّ حُجْزَةَ إِزَارِهِ لَغَائِبَةٌ فِي عُكَنِهِ، ثُمَّ رَأَيْتُهُ بَعْدَ مَا اسْتُخْلِفَ، وَلَوْ شِئْتُ أَنْ أَعُدَّ أَضْلَاعَهُ مِنْ غَيْرِ أَنْ أَمَسَّهَا... لَفَعَلْتُ). وَقَالَ وَلَدُهُ عَبْدُ الْعَزِيزِ: (سَأَلَنِي أَبُو جَعْفَرَ الْمَنْصُورُ: كَمْ كَانَتْ غَلَّةُ أَبِيكَ حِينَ أَفْضَتِ الْخِلَافَةُ إِلَيْهِ؟ قُلْتُ: أَرْبَعِينَ أَلْفَ دِينَارٍ، قَالَ: فَكَمْ كَانَتْ حِينَ تُوُفِّيَ؟ قُلْتُ: أَرْبَعُمِائَةِ دِينَارٍ، وَلَوْ بَقِيَ... لَنَقَصَتْ). وَقَالَ مَسْلَمَةُ بْنُ عَبْدِ الْمَلِكِ: (دَخَلْتُ عَلَى عُمَرَ بْنِ عَبْدِ الْعَزِيزِ أَعُودُهُ فِي مَرَضِهِ، فَإِذَا عَلَيْهِ قَمِيصٌ وَسِخٌ، فَقُلْتُ لِفَاطِمَةَ بِنْتِ عَبْدِ الْمَلِكِ: أَلَا تَغْسِلِينَ قَمِيصَهُ؟ قَالَتْ: وَاللَّهِ، مَا لَهُ قَمِيصٌ غَيْرُهُ). وَقَالَ أَبُو أُمَيَّةَ الْخَصِيُّ غُلَامُ عُمَرَ: (دَخَلْتُ يَوْمًا إِلَى مَوْلَاتِي فَغَدَّتْنِي عَدَسًا، فَقُلْتُ: كُلَّ يَوْمٍ عَدَسٌ؟! فَقَالَتْ: يَا بُنَيَّ؛ هَذَا طَعَامُ مَوْلَاكَ أَمِيرِ الْمُؤْمِنِينَ). قَالَ: (وَدَخَلَ عُمَرُ الْحَمَّامَ يَوْمًا فَأَطْلَى، فَوَلِيَ عَانَتَهُ بِيَدِهِ). قَالَ: (وَلَمَّا احْتُضِرَ... بَعَثَنِي بِدِينَارٍ إِلَى أَهْلِ الدَّيْرِ فَقَالَ: إِنْ بِعْتُمُونِي مَوْضِعَ قَبْرِي؛ وَإِلَّا... تَحَوَّلْتُ عَنْكُمْ، فَأَتَيْتُهُمْ فَقَالُوا: لَوْلَا أَنَّا نَكْرَهُ أَنْ يَتَحَوَّلَ عَنَّا... مَا قَبِلْنَاهُ). وَكَانَ يَبْكِي حَتَّى بَكَى الدَّمَ مِنَ الدُّمُوعِ، وَيُقَالُ: إِنَّهُ بَكَى فَوْقَ سَطْحٍ حَتَّى سَالَ دَمْعُهُ مِنَ الْمِيزَابِ. وَكَانَ يَأْكُلُ مِنَ الْعَدَسِ لِيَرِقَّ قَلْبُهُ وَتَغْزُرُ دَمْعَتُهُ، وَكَانَ إِذَا ذَكَرَ الْمَوْتَ اضْطَرَبَتْ أَوْصَالُهُ، وَقَرَأَ رَجُلٌ عِنْدَهُ وَإِذَا أُلْقُوا مِنْهَا مَكَانًا ضَيِّقًا مُقَرَّنِينَ [ الْفُرْقَانِ: 13 ] الْآيَةَ. فَبَكَى بُكَاءً شَدِيدًا ثُمَّ قَامَ فَدَخَلَ مَنْزِلَهُ وَتَفَرَّقَ النَّاسُ عَنْهُ، وَكَانَ يُكْثِرُ أَنْ يَقُولَ: اللَّهُمَّ سَلِّمْ سَلِّمْ. وَكَانَ يَقُولُ: اللَّهُمَّ أَصْلِحْ مَنْ كَانَ فِي صَلَاحِهِ صَلَاحٌ لِأُمَّةِ مُحَمَّدٍ ﷺ، وَأَهْلِكْ مَنْ كَانَ فِي هَلَاكِهِ صَلَاحُ أُمَّةِ مُحَمَّدٍ ﷺ. وَقَالَ: أَفْضَلُ الْعِبَادَةِ أَدَاءُ الْفَرَائِضِ وَاجْتِنَابُ الْمَحَارِمِ. وَقَالَ: لَوْ أَنَّ الْمَرْءَ لَا يَأْمُرُ بِالْمَعْرُوفِ وَلَا يَنْهَى عَنِ الْمُنْكَرِ حَتَّى يَحْكُمَ أَمْرَ نَفْسِهِ لَذَهَبَ الْأَمْرُ بِالْمَعْرُوفِ وَالنَّهْيُ عَنِ الْمُنْكَرِ، وَلَقَلَّ الْوَاعِظُونَ وَالسَّاعُونَ لِلَّهِ بِالنَّصِيحَةِ. وَقَالَ: الدُّنْيَا عَدُوَّةُ أَوْلِيَاءِ اللَّهِ وَأَعْدَاءِ اللَّهِ، أَمَّا الْأَوْلِيَاءُ فَغَمَّتْهُمْ، وَأَمَّا الْأَعْدَاءُ فَغَرَّتْهُمْ. وَقَالَ: قَدْ أَفْلَحَ مَنْ عُصِمَ مِنَ الْمِرَاءِ وَالْغَضَبِ وَالطَّمَعِ. وَقَالَ لِرَجُلٍ: مَنْ سَيِّدُ قَوْمِكَ ؟ قَالَ: أَنَا. قَالَ: لَوْ كُنْتَ كَذَلِكَ لَمْ تَقُلْهُ. وَقَالَ: أَزْهَدُ النَّاسِ فِي الدُّنْيَا عَلِيُّ بْنُ أَبِي طَالِبٍ وَقَالَ: لَقَدْ بُورِكَ لِعَبْدٍ فِي حَاجَةٍ أَكْثَرَ فِيهَا مِنَ الدُّعَاءِ، أُعْطِيَ أَوْ مُنِعَ. وَقَالَ: قَيِّدُوا الْعِلْمَ بِالْكِتَابِ. وَقَالَ لِرَجُلٍ: عَلِّمْ وَلَدَكَ الْفِقْهَ الْأَكْبَرَ: الْقَنَاعَةَ وَكَفَّ الْأَذَى. وَتَكَلَّمَ رَجُلٌ عِنْدَهُ فَأَحْسَنَ، فَقَالَ: هَذَا هُوَ السِّحْرُ الْحَلَّالُ. وعَنْ أَبِي الزِّنَادِ، عَنْ أَبِي حَازِمٍ، قَالَ: قَدِمْتُ عَلَى عُمَرَ بْنِ عَبْدِ الْعَزِيزِ وَقَدْ وَلِيَ الْخِلَافَةَ، فَلَمَّا نَظَرَ إِلَيَّ عَرَفَنِي وَلَمْ أَعْرِفْهُ، فَقَالَ: ادْنُ مِنِّي، فَدَنَوْتُ مِنْهُ، فَقُلْتُ: أَنْتَ أَمِيرُ الْمُؤْمِنِينَ؟ قَالَ: نَعَمْ، فَقُلْتُ: أَلَمْ تَكُنْ عِنْدَنَا بِالْمَدِينَةِ أَمِيرًا، فَكَانَ مَرْكَبُكَ وَطِيًّا، وَثَوْبُكَ نَقِيًّا وَوَجْهُكَ بَهِيًّا، وَطَعَامُكَ شَهِيًّا، وَخَدَمُكَ كَثِيرٌ، فَمَا الَّذِي غَيَّرَكَ وَأَنْتَ أَمِيرُ الْمُؤْمِنِينَ؟ فَبَكَى وَقَالَ: يَا أَبَا حَازِمٍ، كَيْفَ لَوْ رَأَيْتَنِي بَعْدَ ثَلَاثٍ فِي قَبْرِي وَقَدْ سَالَتْ حَدَقَتَايَ عَلَى وَجْنَتَيَّ، ثُمَّ جَفَّ لِسَانِي، وَانْشَقَّتْ بَطْنِي وَجَرَتِ الدِّيدَانُ فِي بَدَنِي لَكُنْتَ لِي أَشَدَّ إِنْكَارًا، أَعِدْ عَلَيَّ الْحَدِيثَ الَّذِي حَدَّثْتِنِي بِالْمَدِينَةِ، قُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ، سَمِعْتُ أَبَا هُرَيْرَةَ يَقُولُ: سَمِعْتُ النَّبِيَّ ﷺ يَقُولُ: إِنَّ بَيْنَ أَيْدِيكُمْ عَقَبَةً كَؤُودًا مُضَرَّسَةً لَا يَجُوزُهَا إِلَّا كُلُّ ضَامِرٍ مَهْزُولٍ. قَالَ: فَبَكَى بُكَاءً طَوِيلًا ثُمَّ قَالَ لِي: يَا أَبَا حَازِمٍ، أَمَا يَنْبَغِي لِي أَنْ أُضْمِرَ نَفْسِي لِتِلْكَ الْعَقَبَةِ فَعَسَى أَنْ أَنْجُوَ مِنْهَا يَوْمَئِذٍ، وَمَا أَظُنُّ أَنِّي مَعَ هَذَا الْبَلَاءِ الَّذِي ابْتُلِيتُ بِهِ مِنْ أُمُورِ النَّاسِ بِنَاجٍ. ثُمَّ رَقَدَ ثُمَّ تَكَلَّمَ النَّاسُ، فَقُلْتُ: أَقِلُّوا الْكَلَامَ فَمَا فَعَلَ بِهِ مَا تَرَوْنَ إِلَّا سَهَرُ اللَّيْلِ، ثُمَّ تَصَبَّبَ عَرَقًا فِي يَوْمٍ اللَّهُ أَعْلَمُ كَيْفَ كَانَ، ثُمَّ بَكَى حَتَّى عَلَا نَحِيبُهُ، ثُمَّ تَبَسَّمَ، فَسَبَقْتُ النَّاسَ إِلَى كَلَامِهِ، فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ، رَأَيْتُ مِنْكَ عَجَبًا، إِنَّكَ لَمَّا رَقَدْتَ تَصَبَّبْتَ عَرَقًا حَتَّى ابْتَلَّ مَا حَوْلَكَ، ثُمَّ بَكَيْتَ حَتَّى عَلَا نَحِيبُكَ ثُمَّ تَبَسَّمْتَ، فَقَالَ لِي: وَقَدْ رَأَيْتَ ذَلِكَ؟ قُلْتُ: نَعَمْ وَمَنْ كَانَ حَوْلَكَ مِنَ النَّاسِ رَآهُ، فَقَالَ لِي: يَا أَبَا حَازِمٍ، إِنِّي لَمَّا وَضَعْتُ رَأْسِي فَرَقَدْتُ، رَأَيْتُ كَأَنَّ الْقِيَامَةَ قَدْ قَامَتْ وَاجْتَمَعَ النَّاسُ، فَقِيلَ: إِنَّهُمْ عِشْرُونَ وَمِائَةُ صَفٍّ فَمَلَئُوا الْأُفُقَ، أُمَّةُ مُحَمَّدٍ مِنْ ذَلِكَ ثَمَانُونَ صَفًّا مُهْطِعِينَ إِلَى الدَّاعِي يَنْتَظِرُونَ مَتَى يُدْعَوْنَ إِلَى الْحِسَابِ، إِذْ نُودِيَ: أَيْنَ عَبْدُ اللَّهِ بْنُ عُثْمَانَ أَبُو بَكْرٍ الصِّدِّيقُ؟ فَأَجَابَ فَأَخَذَتْهُ الْمَلَائِكَةُ فَأَوْقَفُوهُ أَمَامَ رَبِّهِ عَزَّ وَجَلَّ، فَحُوسِبَ ثُمَّ نَجَا [وَأُخِذَ بِهِ ذَاتَ الْيَمِينِ، ثُمَّ نُودِيَ بِعُمَرَ فَقَرَّبَتْهُ الْمَلَائِكَةُ، فَوَقَّفُوهُ أَمَامَ رَبِّهِ، فَحُوسِبَ ثُمَّ نَجَا] وَأُمِرَ بِهِ وَبِصَاحِبِهِ إِلَى الْجَنَّةِ. ثُمَّ نُودِيَ بِعُثْمَانَ، فَأَجَابَ، فَحُوسِبَ يَسِيرًا، ثُمَّ أُمِرَ بِهِ إِلَى الْجَنَّةِ، ثُمَّ نُودِيَ بِعَلِيِّ بْنِ أَبِي طَالِبٍ، فَحُوسِبَ ثُمَّ أُمِرَ بِهِ إِلَى الْجَنَّةِ. فَلَمَّا قَرُبَ الْأَمْرُ مِنِّي أُسْقِطَ فِي يَدِي، ثُمَّ جَعَلَ يُؤْتَى بِقَوْمٍ لَا أَدْرِي مَا حَالُهُمْ، ثُمَّ نُودِيَ: أَيْنَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ؟ فَتَصَبَّبْتُ عَرَقًا، ثُمَّ سُئِلْتُ عَنِ الْفَتِيلِ وَالنَّقِيرِ وَالْقِطْمِيرِ وَعَنْ كُلِّ قَضِيَّةٍ قَضَيْتُ بِهَا، ثُمَّ غُفِرَ لِي، فَمَرَرْتُ بِجِيفَةٍ مُلْقَاةٍ، فَقُلْتُ لِلْمَلَائِكَةِ: مَنْ هَذَا؟ فَقَالُوا: إِنَّكَ لَوْ كَلَّمْتَهُ كَلَّمَكَ، فَوَكَزْتُهُ بِرِجْلِي فَرَفَعَ رَأْسَهُ إِلَيَّ وَفَتَحَ عَيْنَيْهِ، فَقُلْتُ لَهُ: مَنْ أَنْتَ؟ فَقَالَ لِي: مَنْ أَنْتَ؟ فَقُلْتُ: أَنَا عُمَرُ بْنُ عَبْدِ الْعَزِيزِ، قَالَ: مَا فَعَلَ اللَّهُ بِكَ؟ قُلْتُ: تَفَضَّلَ عَلَيَّ وَفَعَلَ بِي مَا فَعَلَ بِالْخُلَفَاءِ الْأَرْبَعَةِ الَّذِينَ غَفَرَ لَهُمْ، وَأَمَّا الْبَاقُونَ فَمَا أَدْرِي مَا فُعِلَ بِهِمْ، فَقَالَ لِي: هَنِيئًا لَكَ مَا صِرْتَ إِلَيْهِ. قُلْتُ لَهُ: مَنْ أَنْتَ؟ قَالَ: أَنَا الْحَجَّاجُ، قَدِمْتُ عَلَى اللَّهِ عَزَّ وَجَلَّ فَوَجَدْتُهُ شَدِيدَ الْعِقَابِ فَقَتَلَنِي بِكُلِّ قِتْلَةٍ قَتْلَةً، وَهَا أَنَا مَوْقُوفٌ بَيْنَ يَدَيِ اللَّهِ عَزَّ وَجَلَّ أَنْتَظِرُ مَا يَنْتَظِرُ الْمُوَحِّدُونَ مِنْ رَبِّهِمْ، إِمَّا إِلَى الْجَنَّةِ وَإِمَّا إِلَى النَّارِ. قَالَ أَبُو حَازِمٍ: فَعَاهَدْتُ اللَّهَ عَزَّ وَجَلَّ بَعْدَ رُؤْيَا عُمَرَ بْنِ عَبْدِ الْعَزِيزِ أَلَّا أَقْطَعَ عَلَى أَحَدٍ بِالنَّارِ مِمَّنْ يَمُوتُ وَهُوَ يَقُولُ لَا إِلَهَ إِلَّا اللَّهُ. وَمَا زَالَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ مُنْذُ وَلِيَ يَجْتَهِدُ فِي الْعَدْلِ وَمَحْوِ الظُّلْمِ وَتَرْكِ الْهَوَى، وَكَانَ يَقُولُ لِلنَّاسِ: ارْحَلُوا إِلَى بِلَادِكُمْ فَإِنِّي أَنْسَاكُمْ هَا هُنَا وَأَذْكُرُكُمْ فِي بِلَادِكُمْ. وَمِنْ ظَلَمَهُ عَامِلُهُ فَلَا إِذْنَ لَهُ عَلَيَّ.
✧ (The restitution by ʿUmar b. ʿAbd al-ʿAzīz ؓ of wrongfully acquired properties) He restored all wrongfully acquired properties, to the extent that he even returned the stone of a signet ring which was in his hand. He said: Al-Walīd gave it to me without his right to do so. He departed from all the comforts he enjoyed in clothing, food, and goods, to the extent that he gave up enjoying his beautiful wife, Fāṭimah bt. ʿAbd al-Malik; it is said that she was one of the most beautiful women. It is also said that he returned her trousseau and what she had of wealth to the public treasury. And Allah knows best. His annual income before assuming the caliphate was forty thousand dīnārs, and he left all of that until he had no income except four hundred dīnārs each year. His total wealth during his caliphate was three hundred dirhams. He had a number of children, and his son ʿAbd al-Malik was the most distinguished of them. He died during his father's lifetime, in the time of his caliphate, to the extent that it is said that he was better than his father. When he died, no grief appeared upon him, and he said: It is a matter Allah has willed, so I do not dislike it. Before the caliphate, a very fine and soft shirt would be brought to him, and he would say: How fine it is, were it not for some roughness in it. After he assumed the caliphate, he wore coarse, patched shirts and did not wash them until they became very dirty, and he would say: How fine it is, were it not for its softness. He wore a coarse fur garment, and his lamp was on three reeds with clay at their heads. He did not build anything during his caliphate. He served himself by himself, and he said: I have not left anything of this world except that Allah has compensated me with what is better than it. He also ate coarse food, and he paid no heed to any comfort, nor did he pursue it or desire it, until Abū Sulaymān al-Dārānī said: ʿUmar b. ʿAbd al-ʿAzīz was more ascetic than Uways al-Qaranī, because ʿUmar possessed the world in its entirety and renounced it, and we do not know how Uways would have been had he possessed what ʿUmar possessed. One who has been tested is not like one who has not been tested. ʿAbd Allāh b. Dīnār said: ʿUmar did not take any stipend from the public treasury. They mentioned that he ordered a slave girl to fan him until he slept. She fanned him, then she fell asleep, so he took the fan from her hand and began to fan her, saying: The heat has afflicted you as it has afflicted me. A man said to him: May Allah reward you well on behalf of Islam. He said: Rather, may Allah reward Islam well on my behalf. It is said that he wore under his clothes a coarse haircloth, and he placed a fetter on his neck when he stood to pray at night. Then when morning came he placed it in a place and sealed it, so no one noticed it. They thought it was money or jewels because of his care for it. When he died, they opened that place and found in it a fetter and a haircloth. Yūnus b. Abī Shabīb said: I saw ʿUmar b. ʿAbd al-ʿAzīz when the waistband of his lower garment was hidden in his folds of fat, then I saw him after he became caliph, and had I wished to count his ribs without touching them I could have done so. His son ʿAbd al-ʿAzīz said: Abū Jaʿfar al-Manṣūr asked me: How much was your father's income when the caliphate came to him? I said: Forty thousand dīnārs. He said: How much was it when he died? I said: Four hundred dīnārs, and had he lived it would have decreased. Maslamah b. ʿAbd al-Malik said: I entered upon ʿUmar b. ʿAbd al-ʿAzīz to visit him during his illness, and he had on a dirty shirt. I said to Fāṭimah bt. ʿAbd al-Malik: Will you not wash his shirt? She said: By Allah, he has no shirt other than it. Abū Umayyah al-Khaṣī, the servant of ʿUmar, said: One day I entered upon my mistress and she fed me lentils for lunch. I said: Lentils every day?! She said: O my son, this is the food of your master, the Commander of the Faithful. He said: One day ʿUmar entered the bathhouse and had himself depilated, and he attended to his own pubic area with his own hand. He said: When he was dying, he sent me with a dīnār to the people of the monastery and said: If you sell me the place of my grave; otherwise I will move away from you. I went to them and they said: Were it not that we dislike that he move away from us, we would not accept it. He would weep until his tears included blood. It is said that he wept on a rooftop until his tears flowed from the water spout. He used to eat lentils to soften his heart and increase his tears. When he remembered death, his limbs trembled. A man recited in his presence: "And when they are cast into a narrow place thereof, bound together" [al-Furqān: 13] and the verse. He wept intensely, then arose and entered his house, and the people dispersed from him. He often said: O Allah, grant safety, grant safety. He used to say: O Allah, rectify the one in whose rectification lies the rectification of the community of Muhammad ﷺ, and destroy the one in whose destruction lies the rectification of the community of Muhammad ﷺ. He said: The best worship is performing the obligatory duties and avoiding the forbidden things. He said: If a person were not to enjoin good and forbid evil until he had perfected his own affairs, the enjoining of good and forbidding of evil would cease, and the exhorters and those who strive for Allah with sincere counsel would become few. He said: The world is an enemy of the friends of Allah and of the enemies of Allah. As for the friends, it grieves them, and as for the enemies, it deceives them. He said: He has succeeded who is protected from disputation, anger, and greed. He said to a man: Who is the chief of your people? The man said: I am. He said: If you were, you would not have said it. He said: The most ascetic of people in this world is ʿAlī b. Abī Ṭālib. He said: A servant has been blessed in a need for which he supplicated much, whether he is given or denied. He said: Bind knowledge by writing. He said to a man: Teach your child the greatest understanding: contentment and refraining from harm. A man spoke in his presence and did well, so he said: This is the lawful magic. From Abū al-Zinād, from Abū Ḥāzim, who said: I came to ʿUmar b. ʿAbd al-ʿAzīz after he had assumed the caliphate. When he saw me he recognized me, while I did not recognize him. He said: Come close to me. I drew near to him and said: Are you the Commander of the Faithful? He said: Yes. I said: Were you not with us in Madinah as a governor, and your mount was soft, your garment clean, your face radiant, your food delightful, and your servants many? What has changed you while you are the Commander of the Faithful? He wept and said: O Abū Ḥāzim, how would it be if you saw me after three days in my grave, with my eyeballs flowing down my cheeks, my tongue dried, my belly split open, and worms crawling in my body? You would be even more disapproving of me. Repeat to me the ḥadīth you related to me in Madinah. I said: O Commander of the Faithful, I heard Abū Hurayrah say: I heard the Prophet ﷺ say: Indeed, before you is a rugged, steep mountain pass, which none can cross except every lean and emaciated one. He said: He wept for a long time, then said to me: O Abū Ḥāzim, should I not make myself lean for that pass, so that perhaps I may be saved from it on that day? And I do not think that, with this trial I have been afflicted with regarding the affairs of the people, I will be saved. Then he dozed off. Then the people spoke, and I said: Reduce your speech, for what you see has only been caused by sleeplessness at night. Then he broke out in sweat on a day about which Allah knows best how it was. Then he wept until his sobbing rose, then he smiled. I preceded the people in speaking to him and said: O Commander of the Faithful, I have seen something amazing from you. When you dozed off, you broke out in sweat until what was around you became wet, then you wept until your sobbing rose, then you smiled. He said to me: Did you see that? I said: Yes, and those around you among the people saw it. He said to me: O Abū Ḥāzim, when I laid my head down and dozed off, I saw as if the Resurrection had taken place and the people had gathered. It was said: They are one hundred and twenty rows, filling the horizon. Of those, the community of Muhammad is eighty rows, hastening toward the caller, waiting to be summoned to the reckoning. Then a call was made: Where is ʿAbd Allāh b. ʿUthmān, Abū Bakr al-Ṣiddīq? He answered, and the angels took him and stood him before his Lord, Mighty and Majestic. He was judged, then saved, and he was taken to the right. Then ʿUmar was called, and the angels brought him forward and stood him before his Lord. He was judged, then saved, and he and his companion were ordered to Paradise. Then ʿUthmān was called, and he answered, and he was judged briefly, then ordered to Paradise. Then ʿAlī b. Abī Ṭālib was called, and he was judged, then ordered to Paradise. When the matter drew near to me, I was at a loss. Then people were brought whose condition I do not know. Then a call was made: Where is ʿUmar b. ʿAbd al-ʿAzīz? I broke out in sweat. Then I was asked about the tiniest things, the thread in a date pit and the speck on a date pit and the membrane of a date pit, and about every case I had judged. Then I was forgiven. I passed by a carcass cast aside, and I said to the angels: Who is this? They said: If you speak to him, he will speak to you. I nudged him with my foot, and he raised his head to me and opened his eyes. I said to him: Who are you? He said to me: Who are you? I said: I am ʿUmar b. ʿAbd al-ʿAzīz. He said: What has Allah done with you? I said: He has been gracious to me and has done with me what He did with the four caliphs whom He forgave. As for the rest, I do not know what was done with them. He said to me: Congratulations on what you have attained. I said to him: Who are you? He said: I am al-Ḥajjāj. I came before Allah, Mighty and Majestic, and found Him severe in punishment. He killed me once for every person I killed, and here I am, standing before Allah, Mighty and Majestic, awaiting what the monotheists await from their Lord, either Paradise or the Fire. Abū Ḥāzim said: After the dream of ʿUmar b. ʿAbd al-ʿAzīz, I made a covenant with Allah, Mighty and Majestic, never to assert that anyone who dies saying "there is no god but Allah" is in the Fire. ʿUmar b. ʿAbd al-ʿAzīz continued, from the time he assumed office, to strive for justice, the erasure of oppression, and the abandonment of desire. He used to say to the people: Depart to your lands, for I forget you here and remember you in your lands. Whoever is wronged by his governor, he has no need of permission to come to me.
Tarikh (al-Tabari) 2448No grade recorded
وَفَاةِ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ ثُمَّ لَمْ يَزَلِ الْمَرَضُ يَتَزَايَدُ بِعُمَرَ بْنِ عَبْدِ الْعَزِيزِ حَتَّى مَاتَ وَهُوَ بِخُنَاصِرَةَ مِنْ دَيْرِ سَمْعَانَ بَيْنَ حَمَاةَ وَحَلَبَ وقيل في سَبَبِ وَفَاتِهِ رَحِمَهُ اللَّهُ كَانَ سَبَبُهَا السُّلَّ، وَقِيلَ: سَبَبُهَا أَنَّ مَوْلًى لَهُ سَمَّهُ فِي طَعَامٍ أَوْ شَرَابٍ، وَأُعْطِيَ عَلَى ذَلِكَ أَلْفَ دِينَارٍ. فَحَصَلَ لَهُ بِسَبَبِ ذَلِكَ مَرَضٌ، فَأُخْبِرَ أَنَّهُ مَسْمُومٌ، فَقَالَ: لَقَدْ عَلِمْتُ يَوْمَ سُقِيتُ السُّمَّ. ثُمَّ اسْتَدْعَى مَوْلَاهُ الَّذِي سَقَاهُ، فَقَالَ لَهُ: وَيْحَكَ، مَا حَمَلَكَ عَلَى مَا صَنَعْتَ ؟ فَقَالَ: أَلْفُ دِينَارٍ أُعْطِيتُهَا. فَقَالَ: هَاتِهَا. فَأَحْضَرَهَا فَوَضَعَهَا فِي بَيْتِ الْمَالِ، ثُمَّ قَالَ لَهُ: اذْهَبْ حَيْثُ لَا يَرَاكَ أَحَدٌ فَتَهْلَكَ. ثُمَّ قِيلَ لِعُمَرَ: تَدَارَكْ نَفْسَكَ. فَقَالَ: وَاللَّهِ لَوْ أَنَّ شِفَائِي أَنْ أَمْسَحَ شَحْمَةَ أُذُنِي، أَوْ أُوتَى بِطِيبٍ فَأَشُمَّهُ مَا فَعَلْتُ. فَقِيلَ لَهُ: هَؤُلَاءِ بَنُوكَ وَكَانُوا اثْنَيْ عَشَرَ أَلَا تُوصِي لَهُمْ بِشَيْءٍ ; فَإِنَّهُمْ فُقَرَاءُ ؟ فَقَالَ إِنَّ وَلِيِّيَ اللَّهُ الَّذِي نَزَّلَ الْكِتَابَ وَهُوَ يَتَوَلَّى الصَّالِحِينَ [ الْأَعْرَافِ: 196 ] وَاللَّهِ لَا أُعْطِيهِمْ حَقَّ أَحَدٍ، وَهُمْ بَيْنَ رَجُلَيْنِ ; إِمَّا صَالِحٌ فَاللَّهُ يَتَوَلَّى الصَّالِحِينَ، وَإِمَّا غَيْرُ صَالِحٍ فَمَا كُنْتُ لِأُعِينَهُ عَلَى فِسْقِهِ وَفِي رِوَايَةٍ: فَلَا أُبَالِي فِي أَيِّ وَادٍ هَلَكَ. وَفِي رِوَايَةٍ: أَفَأَدَعُ لَهُ مَا يَسْتَعِينُ بِهِ عَلَى مَعْصِيَةِ اللَّهِ، فَأَكُونَ شَرِيكَهُ فِيمَا يَعْمَلُ بَعْدَ الْمَوْتِ ؟ مَا كُنْتُ لِأَفْعَلَ. ثُمَّ اسْتَدْعَى بِأَوْلَادِهِ فَوَدَّعَهُمْ وَعَزَّاهُمْ بِهَذَا، وَأَوْصَاهُمْ بِهَذَا الْكَلَامِ، ثُمَّ قَالَ: انْصَرِفُوا عَصَمَكُمُ اللَّهُ، وَأَحْسَنَ الْخِلَافَةَ عَلَيْكُمْ. قَالَ: فَلَقَدْ رَأَيْنَا بَعْضَ أَوْلَادِ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ يَحْمِلُ عَلَى ثَمَانِينَ فَرَسًا فِي سَبِيلِ اللَّهِ، وَكَانَ بَعْضُ أَوْلَادِ سُلَيْمَانَ بْنِ عَبْدِ الْمَلِكِ مَعَ كَثْرَةِ مَا تَرَكَ لَهُمْ مِنَ الْأَمْوَالِ يَتَعَاطَى وَيَسْأَلُ مِنْ أَوْلَادِ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ لِأَنَّ عُمَرَ وَكَلَ وَلَدَهُ إِلَى اللَّهِ عَزَّ وَجَلَّ، وَسُلَيْمَانُ وَغَيْرُهُ إِنَّمَا يَكِلُونَ أَوْلَادَهُمْ إِلَى مَا يَدَعُونَ لَهُمْ مِنَ الْأَمْوَالِ الْفَانِيَةِ، فَيَضِيعُونَ وَتَذْهَبُ أَمْوَالُهُمْ فِي شَهَوَاتِ أَوْلَادِهِمْ. وَقَالَ يَعْقُوبُ بْنُ سُفْيَانَ: بسنده، عَنْ أَيُّوبَ، قَالَ: قِيلَ لِعُمَرَ بْنِ عَبْدِ الْعَزِيزِ: يَا أَمِيرَ الْمُؤْمِنِينَ، لَوْ أَتَيْتَ الْمَدِينَةَ فَإِنْ قَضَى اللَّهُ مَوْتًا دُفِنْتَ فِي الْقَبْرِ الرَّابِعِ مَعَ رَسُولِ صَلَّى الْهُ عَلَيْهِ وَسَلَّمَ، وَأَبِي بَكْرٍ، وَعُمَرَ. فَقَالَ: وَاللَّهِ لَأَنْ يُعَذِّبَنَا اللَّهُ بِكُلِّ عَذَابٍ، إِلَّا النَّارَ فَإِنَّهُ لَا صَبْرَ لِي عَلَيْهَا أَحَبُّ إِلَيَّ مِنْ أَنْ يَعْلَمَ اللَّهُ مِنْ قَلْبِي أَنِّي لِذَلِكَ الْمَوْضِعِ أَهْلٌ. قَالُوا: وَكَانَ مَرَضُهُ بِدَيْرِ سَمْعَانَ مِنْ قُرَى حِمْصَ وَكَانَتْ مُدَّةُ مَرَضِهِ عِشْرِينَ يَوْمًا. وَلَمَّا احْتُضِرَ قَالَ: أَجْلِسُونِي. فَأَجْلَسُوهُ، فَقَالَ: إِلَهِي، أَنَا الَّذِي أَمَرْتَنِي فَقَصَّرْتُ، وَنَهَيْتَنِي فَعَصَيْتُ ثَلَاثًا وَلَكِنْ لَا إِلَهَ إِلَّا اللَّهُ. ثُمَّ رَفَعَ رَأْسَهُ فَأَحَدَّ النَّظَرَ، فَقَالُوا: إِنَّكَ لَتَنْظُرُ نَظَرًا شَدِيدًا يَا أَمِيرَ الْمُؤْمِنِينَ. فَقَالَ: إِنِّي لَأَرَى حَضَرَةً مَا هُمْ بِإِنْسٍ وَلَا جَانٍّ. ثُمَّ قُبِضَ مِنْ سَاعَتِهِ. وَفِي رِوَايَةٍ أَنَّهُ قَالَ لِأَهْلِهِ: اخْرُجُوا عَنِّي. فَخَرَجُوا وَجَلَسَ عَلَى الْبَابِ مَسْلَمَةُ بْنُ عَبْدِ الْمَلِكِ وَأُخْتُهُ فَاطِمَةُ، فَسَمِعُوهُ يَقُولُ: مَرْحَبًا بِهَذِهِ الْوُجُوهِ الَّتِي لَيْسَتْ بِوُجُوهِ إِنْسٍ وَلَا جَانٍّ، ثُمَّ قَرَأَ تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَلَا فَسَادًا وَالْعَاقِبَةُ لِلْمُتَّقِينَ [ الْقَصَصِ: 83 ] ثُمَّ هَدَأَ الصَّوْتُ، فَدَخَلُوا عَلَيْهِ فَوَجَدُوهُ قَدْ غُمِّضَ، وَسُوِّيَ إِلَى الْقِبْلَةِ، وَقُبِضَ. وَقَالَ أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ بسنده عَنْ عَبْدِ الْعَزِيزِ بْنِ أَبِي سَلَمَةَ، أَنَّ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ لَمَّا وُضِعَ عِنْدَ قَبْرِهِ هَبَّتْ رِيحٌ شَدِيدَةٌ، فَسَقَطَتْ صَحِيفَةٌ بِأَحْسَنِ كِتَابٍ فَقَرَءُوهَا فَإِذَا فِيهَا: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، بَرَاءَةٌ مِنَ اللَّهِ لِعُمَرَ بْنِ عَبْدِ الْعَزِيزِ مِنَ النَّارِ. فَأَدْخَلُوهَا بَيْنَ أَكْفَانِهِ، وَدَفَنُوهَا مَعَهُ. وَرَوَى ابْنُ عَسَاكِرَ فِي تَرْجَمَةِ عَبْدِ الصَّمَدِ بْنِ إِسْمَاعِيلَ بِسَنَدِهِ، عَنْ عُمَيْرِ بْنِ الْحُبَابِ السُّلَمِيِّ، قَالَ: أُسِرْتُ أَنَا وَثَمَانِيَةٌ فِي زَمَنِ بَنِي أُمَيَّةَ، فَأَمَرَ مَلِكُ الرُّومِ بِضَرْبِ رِقَابِنَا، فَقُتِلَ أَصْحَابِي، وَشَفَعَ فِيَّ بِطْرِيقٌ مِنْ بَطَارِقَةِ الْمَلِكِ، فَأَطْلَقَنِي لَهُ، فَأَخَذَنِي إِلَى مَنْزِلِهِ، وَإِذَا لَهُ ابْنَةٌ مِثْلُ الشَّمْسِ، فَعَرَضَهَا عَلَيَّ، وَعَلَى أَنْ يُقَاسِمَنِي نِعْمَتَهُ، وَأَدْخُلَ مَعَهُ فِي دِينِهِ، فَأَبَيْتُ، وَخَلَتْ بِي ابْنَتُهُ فَعَرَضَتْ نَفْسَهَا عَلَيَّ فَامْتَنَعْتُ، فَقَالَتْ: مَا يَمْنَعُكَ مِنْ ذَلِكَ ؟ فَقُلْتُ: يَمْنَعُنِي دِينِي، فَلَا أَتْرُكُ دِينِي لِامْرَأَةٍ وَلَا لِشَيْءٍ. فَقَالَتْ: تُرِيدُ الذَّهَابَ إِلَى بِلَادِكَ ؟ قُلْتُ: نَعَمْ. فَقَالَتْ: سِرْ عَلَى هَذَا النَّجْمِ بِاللَّيْلِ، وَاكْمُنْ بِالنَّهَارِ ; فَإِنَّهُ يُلْقِيكَ إِلَى بِلَادِكَ. قَالَ: فَسِرْتُ كَذَلِكَ. قَالَ: فَبَيْنَا أَنَا فِي الْيَوْمِ الرَّابِعِ مُكْمِنٌ، وَإِذَا بِخَيْلٍ مُقْبِلَةٍ فَخَشِيتُ أَنْ تَكُونَ فِي طَلَبِي ; فَإِذَا أَنَا بِأَصْحَابِي الَّذِينَ قُتِلُوا، وَمَعَهُمْ آخَرُونَ عَلَى دَوَابَّ شُهْبٍ، فَقَالُوا: عُمَيْرٌ ؟ فَقُلْتُ: عُمَيْرٌ، فَقُلْتُ: أَوَلَيْسَ قَدْ قُتِلْتُمْ ؟ قَالُوا: بَلَى، وَلَكِنَّ اللَّهَ، عَزَّ وَجَلَّ، نَشَرَ الشُّهَدَاءَ، وَأَذِنَ لَهُمْ أَنْ يَشْهَدُوا جِنَازَةَ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ قَالَ: ثُمَّ قَالَ لِي بَعْضُهُمْ: نَاوِلْنِي يَدَكَ يَا عُمَيْرُ، فَأَرْدَفَنِي، فَسِرْنَا يَسِيرًا، ثُمَّ قَذَفَ بِي قَذْفَةً وَقَعْتُ قُرْبَ مَنْزِلِي بِالْجَزِيرَةِ، مِنْ غَيْرِ أَنْ يَكُونَ لَحِقَنِي شَرٌّ. وصية عمر بن عبد العزيز لرجاء بن حيوة بغسله وتكفينه ودفنه وَقَالَ رَجَاءُ بْنُ حَيْوَةَ كَانَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ قَدْ أَوْصَى إِلَيَّ أَنْ أُغَسِّلَهُ وَأُكَفِّنَهُ، وَأَدْفِنَهُ فَإِذَا حَلَلْتُ عُقْدَةَ الْكَفَنِ، أَنْ أَنْظُرَ فِي وَجْهِهِ، قَالَ: فَلَمَّا فَعَلْتُ ذَلِكَ إِذَا وَجْهُهُ كَالْقَرَاطِيسِ بَيَاضًا، وَكَانَ قَدْ أَخْبَرَنِي أَنَّهُ دَفَنَ ثَلَاثَةً مِنَ الْخُلَفَاءِ فَيَحُلُّ عَنْ وُجُوهِهِمْ فَإِذَا هِيَ مُسْوَدَّةٌ. وَقَدْ رُئِيَتْ لَهُ مَنَامَاتٌ صَالِحَةٌ، وَتَأَسَّفَ عَلَيْهِ الْخَاصَّةُ وَالْعَامَّةُ، لَا سِيَّمَا الْعُلَمَاءُ وَالزُّهَّادُ وَالْعُبَّادُ. رثاء عمر بن عبد العزيز وَرَثَاهُ الشُّعَرَاءُ ; فَمِنْ ذَلِكَ مَا أَنْشَدَهُ أَبُو عَمْرٍو الشَّيْبَانِيُّ لِكُثَيِّرِ عَزَّةَ يَرْثِي عُمَرَ بْنَ عَبْدِ الْعَزِيزِ عَمَّتْ صَنَائِعُهُ فَعَمَّ هَلَاكُهُ فَالنَّاسُ فِيهِ كُلُّهُمْ مَأْجُورُ وَالنَّاسُ مَأْتَمُهُمْ عَلَيْهِ وَاحِدٌ فِي كُلِّ دَارٍ رَنَّةٌ وَزَفِيرُ يُثْنِي عَلَيْكَ لِسَانُ مَنْ لَمْ تُولِهِ خَيْرًا لِأَنَّكَ بِالثَّنَاءِ جَدِيرُ رَدَّتْ صَنَائِعُهُ عَلَيْهِ حَيَاتَهُ فَكَأَنَّهُ مِنْ نَشْرِهَا مَنْشُورُ وقَالَ كُثَيِّرُ عَزَّةَ: أَقُولُ لَمَّا أَتَانِي ثَمَّ مَهْلِكُهُ لَا تَبْعُدَنَّ قِوَامَ الْحَقِّ وَالدِّينِ قَدْ غَادَرُوا فِي ضَرِيحِ اللَّحْدِ مُنْجَدِلًا بِدَيْرِ سَمْعَانَ قِسْطَاسَ الْمَوَازِينِ وَقَالَ جَرِيرٌ يَرْثِي عُمَرَ بْنَ عَبْدِ الْعَزِيزِ، رَحِمَهُ اللَّهُ تَعَالَى يَنْعَى النُّعَاةُ أَمِيرَ الْمُؤْمِنِينَ لَنَا يَا خَيْرَ مَنْ حَجَّ بَيْتَ اللَّهِ وَاعْتَمَرَا حَمَلْتَ أَمْرًا عَظِيمًا فَاضْطَلَعْتَ بِهِ وَقُمْتَ فِيهِ بِأَمْرِ اللَّهِ يَا عُمْرَا الشَّمْسُ كَاسِفَةٌ لَيْسَتْ بِطَالِعَةٍ تَبْكِي عَلَيْكَ نُجُومُ اللَّيْلِ وَالْقَمَرَا وَقَالَ مُحَارِبُ بْنُ دِثَارٍ رَحِمَهُ اللَّهُ يَرْثِي عُمَرَ بْنَ عَبْدِ الْعَزِيزِ رَحِمَهُ اللَّهُ تَعَالَى: لَوْ أَعْظَمَ الْمَوْتُ خَلْقًا أَنْ يُوَاقِعَهُ لِعَدْلِهِ لَمْ يُصِبْكَ الْمَوْتُ يَا عُمَرُ كَمْ مِنْ شَرِيعَةِ عَدْلٍ قَدْ نَعَشْتَ لَهُمْ كَادَتْ تَمُوتُ وَأُخْرَى مِنْكَ تُنْتَظَرُ يَا لَهَفَ نَفْسِي وَلَهَفَ الْوَاجِدِينَ مَعِي عَلَى الْعُدُولِ الَّتِي تَغْتَالُهَا الْحَفْرُ ثَلَاثَةٌ مَا رَأَتْ عَيْنِي لَهُمْ شَبَهًا تَضُمُّ أَعْظُمَهُمْ فِي الْمَسْجِدِ الْحُفَرُ وَأَنْتَ تَتْبَعُهُمْ لَمْ تَأْلُ مُجْتَهِدًا سُقْيًا لَهَا سُنَنٌ بِالْحَقِّ تَفْتَقِرُ لَوْ كُنْتُ أَمْلِكُ وَالْأَقْدَارُ غَالِبَةٌ تَأْتِي رَوَاحًا وَتِبْيَانًا وَتَبْتَكِرُ صَرَفْتُ عَنْ عُمَرَ الْخَيْرَاتِ مَصْرَعَهُ بِدَيْرِ سَمْعَانَ لَكِنْ يَغْلِبُ الْقَدْرُ قَالُوا: وَكَانَتْ وَفَاتُهُ يَوْمَ الْخَمِيسِ، وَقِيلَ: الْجُمُعَةِ لِخَمْسٍ مَضَيْنَ. وَقِيلَ: بَقِينَ مِنْ رَجَبٍ. وَقِيلَ: لِعَشْرٍ بَقِينَ مِنْ رَجَبٍ سَنَةَ إِحْدَى - وَقِيلَ: ثِنْتَيْنِ - وَمِائَةٍ. وَاللَّهُ أَعْلَمُ. وَقَالَ الْهَيْثَمُ بْنُ عَدِيٍّ: تُوُفِّيَ فِي جُمَادَى سَنَةَ ثِنْتَيْنِ وَمِائَةٍ. وَصَلَّى عَلَيْهِ ابْنُ عَمِّهِ مَسْلَمَةُ بْنُ عَبْدِ الْمَلِكِ وَقِيلَ: صَلَّى عَلَيْهِ يَزِيدُ بْنُ عَبْدِ الْمَلِكِ وَقِيلَ: ابْنُهُ عَبْدُ الْعَزِيزِ بْنُ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ. وَكَانَ عُمْرُهُ يَوْمَ مَاتَ تِسْعًا وَثَلَاثِينَ سَنَةً وَأَشْهُرًا، وَقِيلَ: إِنَّهُ جَاوَزَ الْأَرْبَعِينَ بِأَشْهُرٍ. وَقِيلَ: بِسَنَةٍ. وَقِيلَ: بِأَكْثَرَ. وَقِيلَ: إِنَّهُ عَاشَ ثَلَاثًا وَثَلَاثِينَ سَنَةً. وَقِيلَ: سِتًّا وَثَلَاثِينَ. وَقِيلَ: سَبْعًا وَثَلَاثِينَ. وَقِيلَ: ثَمَانٍ وَثَلَاثِينَ سَنَةً. وَقِيلَ: مَا بَيْنَ الثَّلَاثِينَ إِلَى الْأَرْبَعِينَ وَلَمْ يَبْلُغْهَا. وَقَالَ أَحْمَدُ بْنُ عَبْدِ الرَّزَّاقِ عَنْ مَعْمَرٍ: مَاتَ عُمَرُ عَلَى رَأْسِ خَمْسٍ وَأَرْبَعِينَ سَنَةً. قَالَ ابْنُ عَسَاكِرَ: وَهَذَا وَهْمٌ، وَالصَّحِيحُ الْأَوَّلُ، يَعْنِي تِسْعًا وَثَلَاثِينَ سَنَةً وَأَشْهُرًا. وَكَانَتْ خِلَافَتُهُ سَنَتَيْنِ وَخَمْسَةَ أَشْهُرٍ وَأَرْبَعَةَ أَيَّامٍ. وَقِيلَ: وَأَرْبَعَةَ عَشَرَ يَوْمًا. وَقِيلَ: سَنَتَانِ وَنِصْفٌ. وَكَانَ - رَحِمَهُ اللَّهُ - أَسْمَرَ دَقِيقَ الْوَجْهِ حَسَنَهُ، نَحِيفَ الْجِسْمِ حَسَنَ اللِّحْيَةِ، غَائِرَ الْعَيْنَيْنِ، بِجَبْهَتِهِ أَثَرُ شَجَّةٍ، وَكَانَ قَدْ شَابَ وَخَضَّبَ، رَحِمَهُ اللَّهُ، وَاللَّهُ سُبْحَانَهُ أَعْلَمُ. وَكَانَ حَكَمًا مُقْسِطًا وَإِمَامًا عَادِلًا وَرِعًا دَيِّنًا، لَا تَأْخُذُهُ فِي اللَّهِ لَوْمَةُ لَائِمٍ، رَحِمَهُ اللَّهُ تَعَالَى.
✧ The death of ʿUmar b. ʿAbd al-ʿAzīz Then the illness continued to worsen for ʿUmar b. ʿAbd al-ʿAzīz until he died while he was in Khunāṣirah, from Dayr Samʿān between Hama and Aleppo. It is said concerning the cause of his death, may God have mercy on him: Its cause was consumption, and it is said: its cause was that a mawlā of his poisoned him in food or drink, and was given a thousand dinars for that. As a result of that, illness came upon him, and he was told that he had been poisoned, so he said: 'I knew on the day I was given the poison.' Then he summoned his mawlā who had poisoned him and said to him: 'Woe to you, what induced you to do what you did?' He said: 'A thousand dinars which I was given.' He said: 'Bring them.' So he brought them forth and he placed them in the public treasury, then said to him: 'Go where no one will see you and you perish.' Then it was said to ʿUmar: 'Tend to yourself.' He said: 'By God, if my cure were to wipe the lobe of my ear, or to bring perfume and smell it, I would not do it.' It was said to him: 'These are your sons, and they were twelve; will you not bequeath anything to them, for they are poor?' He said: 'Indeed my protector is God, who sent down the Book, and He takes charge of the righteous' [al-Aʿrāf: 196]. 'By God, I will not give them the right of anyone. They are between two men: either righteous, and God takes charge of the righteous, or not righteous, and I would not aid him in his disobedience.' In one narration: 'Then I do not care in which valley he perishes.' In another narration: 'Shall I leave for him something with which he may help himself to disobey God, so that I become his partner in what he does after death? I would not do that.' Then he summoned his sons, bade them farewell, consoled them with this, and enjoined them with these words. Then he said: 'Depart; may God protect you and make excellent the succession upon you.' He said: We have seen one of the sons of ʿUmar b. ʿAbd al-ʿAzīz equip eighty horses in the path of God, while one of the sons of Sulaymān b. ʿAbd al-Malik, despite the abundance of wealth he left them, was begging and asking from the sons of ʿUmar b. ʿAbd al-ʿAzīz, because ʿUmar entrusted his son to God, mighty and majestic, while Sulaymān and others only entrust their sons to the perishable wealth they leave them, so they go astray and their wealth is spent on their sons' desires. Yaʿqūb b. Sufyān said with his chain, from Ayyūb, who said: It was said to ʿUmar b. ʿAbd al-ʿAzīz: 'O Commander of the Faithful, if you came to al-Madīnah, and if God decreed death, you would be buried in the fourth grave with the Messenger, may God bless him and grant him peace, and Abū Bakr, and ʿUmar.' He said: 'By God, for God to punish us with every punishment except the Fire—for I have no endurance for it—is dearer to me than that God should know from my heart that I consider myself worthy of that place.' They said: His illness was at Dayr Samʿān, one of the villages of Homs, and the duration of his illness was twenty days. When he was at the point of death, he said: 'Sit me up.' So they sat him up, and he said: 'My God, I am the one whom You commanded, and I fell short; You forbade me, and I disobeyed—three times—but there is no god but God.' Then he raised his head and fixed his gaze intently. They said: 'You are looking very intently, O Commander of the Faithful.' He said: 'I see presences that are neither humans nor jinn.' Then he was taken at that very hour. In one narration, he said to his family: 'Leave me.' So they left, and Maslamah b. ʿAbd al-Malik and his sister Fāṭimah sat at the door. They heard him saying: 'Welcome to these faces that are not the faces of humans or jinn.' Then he recited: 'That abode of the Hereafter, We assign it to those who do not desire exaltedness in the earth, nor corruption; and the outcome is for the God-fearing' [al-Qaṣaṣ: 83]. Then the voice fell silent, and they entered upon him and found that his eyes had been closed, he had been turned toward the qiblah, and he had been taken. Abū Bakr b. Abī Shaybah said with his chain from ʿAbd al-ʿAzīz b. Abī Salamah that when ʿUmar b. ʿAbd al-ʿAzīz was placed near his grave, a strong wind blew, and a page fell with the most beautiful writing. They read it and it contained: 'In the name of God, the Most Gracious, the Most Merciful. An acquittal from God for ʿUmar b. ʿAbd al-ʿAzīz from the Fire.' They placed it among his shrouds and buried it with him. Ibn ʿAsākir narrated in the entry of ʿAbd al-Ṣamad b. Ismāʿīl with his chain, from ʿUmayr b. al-Ḥubāb al-Sulamī, who said: I and eight others were taken captive in the time of the Umayyads. The king of the Byzantines ordered that our necks be struck, so my companions were killed, and a patrician among the king's patricians interceded for me, and he released me to him. He took me to his house, and he had a daughter like the sun. He offered her to me, and that he would share his wealth with me, if I entered his religion with him. I refused. His daughter was alone with me and offered herself to me, and I declined. She said: 'What prevents you from that?' I said: 'My religion prevents me; I will not abandon my religion for a woman or for anything.' She said: 'Do you wish to go to your land?' I said: 'Yes.' She said: 'Travel by this star at night, and hide by day; it will bring you to your land.' He said: So I traveled accordingly. He said: While I was hiding on the fourth day, there came horsemen approaching, and I feared they were seeking me. Then I saw my companions who had been killed, and with them others on ash-gray mounts. They said: 'ʿUmayr?' I said: 'ʿUmayr.' I said: 'Were you not killed?' They said: 'Yes, but God, mighty and majestic, has raised the martyrs and permitted them to attend the funeral of ʿUmar b. ʿAbd al-ʿAzīz.' He said: Then one of them said to me: 'Give me your hand, O ʿUmayr.' So he took me up behind him, and we traveled a little, then he threw me with a throw, and I landed near my home in al-Jazīrah, without any harm having befallen me. The testament of ʿUmar b. ʿAbd al-ʿAzīz to Rajāʾ b. Ḥaywah concerning his washing, shrouding, and burial Rajāʾ b. Ḥaywah said: ʿUmar b. ʿAbd al-ʿAzīz had enjoined me to wash him, shroud him, and bury him, and that when I untied the knot of the shroud, I should look at his face. He said: When I did that, his face was as white as paper. He had told me that he had buried three of the caliphs, and when he untied their faces, they were blackened. Good dreams were seen for him, and the elite and the common people grieved for him, especially the scholars, ascetics, and devotees. The poets mourned him. Among that is what Abū ʿAmr al-Shaybānī recited for Kuthayyir ʿAzzah mourning ʿUmar b. ʿAbd al-ʿAzīz: His good deeds were widespread, and his death was widespread, so the people, all of them, are rewarded in him. The people's mourning for him is one; in every house is a wailing and a sighing. The tongue of one whom you did not befriend praises you, for you are worthy of praise. His good deeds restored his life to him, so it is as though he is raised from their spreading. And Kuthayyir ʿAzzah said: I say, when his death came to me: may the pillar of truth and religion never be far. They left in the niche of the grave, laid low, at Dayr Samʿān, the balance of the scales. Jarīr said, mourning ʿUmar b. ʿAbd al-ʿAzīz, may God have mercy on him: The mourners announce to us the Commander of the Faithful, O best of those who made pilgrimage to the House of God and performed ʿumrah. You bore a great affair and took it upon yourself, and you rose in it by God's command, O ʿUmar. The sun is eclipsed, not rising; the stars of the night and the moon weep for you. Muḥārib b. Dithār, may God have mercy on him, said, mourning ʿUmar b. ʿAbd al-ʿAzīz, may God have mercy on him: Had death magnified any creature that it should befall him for his justice, death would not have struck you, O ʿUmar. How many a path of justice have you revived for them, which was about to die, and another was awaited from you. Alas for my soul, and alas for those who grieve with me, over the just ones whom the grave overtakes. Three like whom my eye saw none; their bones are gathered in the graves of the mosque. And you follow them, not sparing effort; a watering for them, ways of truth in need. If I possessed it—but fates are dominant— coming and going and rising early, I would turn away from ʿUmar the good deeds' place of falling at Dayr Samʿān, but fate prevails. They said: His death was on Thursday—or it is said Friday—five days having passed, or it is said remaining, of Rajab. Or it is said with ten days remaining of Rajab in the year one hundred and one—or it is said one hundred and two. And God knows best. Al-Haytham b. ʿAdī said: He died in Jumādā of the year one hundred and two. His paternal cousin Maslamah b. ʿAbd al-Malik prayed over him; it is also said that Yazīd b. ʿAbd al-Malik prayed over him; and it is said his son ʿAbd al-ʿAzīz b. ʿUmar b. ʿAbd al-ʿAzīz. His age on the day he died was thirty-nine years and some months; it is said he passed forty by some months; it is said by a year; it is said by more; it is said he lived thirty-three years; it is said thirty-six; it is said thirty-seven; it is said thirty-eight years; it is said between thirty and forty and did not reach it. Aḥmad b. ʿAbd al-Razzāq said from Maʿmar: ʿUmar died at the beginning of forty-five years. Ibn ʿAsākir said: This is an error; the correct statement is the first, meaning thirty-nine years and some months. His caliphate was two years, five months, and four days; it is said and fourteen days; it is said two and a half years. He was, may God have mercy on him, brown-skinned, fine-featured, handsome, slender of body, with a beautiful beard, deep-set eyes, on his forehead a scar of a wound. He had gray hair and dyed it, may God have mercy on him. And God, glorified be He, knows best. He was an equitable judge and a just, God-fearing, devout imam; in God's cause the blame of a blamer did not affect him, may God have mercy on him.
Tarikh (al-Tabari) 2442No grade recorded
هَرَبِ ابْنِ الْمُهَلَّبِ وفي سَنَةُ إِحْدَى وَمِائَةٍ كَانَ هَرَبُ يَزِيدَ بْنِ الْمُهَلَّبِ مِنَ السِّجْنِ حِينَ بَلَغَهُ مَرَضُ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ فَوَاعَدَ غِلْمَانِهِ يَلْقَوْنَهُ بِالْخَيْلِ فِي بَعْضِ الْأَمَاكِنِ وَقِيلَ: بِإِبِلٍ لَهُ. ثُمَّ نَزَلَ مِنْ مَحْبَسِهِ وَمَعَهُ جَمَاعَةٌ وَامْرَأَتُهُ عَاتِكَةُ بِنْتُ الْفُرَاتِ الْعَامِرِيَّةُ فَلَمَّا جَاءَهُ غِلْمَانُهُ رَكِبَ رَوَاحِلَهُ وَسَارَ، وَكَتَبَ إِلَى عُمَرَ بْنِ عَبْدِ الْعَزِيزِ إِنِّي وَاللَّهِ مَا خَرَجْتُ مِنْ سِجْنِكَ إِلَّا حِينَ بَلَغَنِي مَرَضُكَ وَلَوْ رَجَوْتُ حَيَاتَكَ مَا خَرَجْتُ وَلَكِنِّي خَشِيتُ مِنْ يَزِيدَ بْنِ عَبْدِ الْمَلِكِ فَإِنَّهُ يَتَوَعَّدُنِي بِالْقَتْلِ. وَكَانَ يَزِيدُ بْنُ عَبْدِ الْمَلِكِ يَقُولُ: لَئِنْ وُلِّيتُ لَأَقْطَعَنَّ مِنْ يَزِيدَ بْنِ الْمُهَلَّبِ طَائِفَةً. وَذَلِكَ أَنَّهُ لَمَّا وُلِّيَ الْعِرَاقَ عَاقَبَ أَصْهَارَهُ آلَ أَبِي عَقِيلٍ، وَهُمْ بَيْتُ الْحَجَّاجِ بْنِ يُوسُفَ الثَّقَفِيِّ وَكَانَ يَزِيدُ بْنُ عَبْدِ الْمَلِكِ مُزَوَّجًا بِبِنْتِ مُحَمَّدِ بْنِ يُوسُفَ أَخِي الْحَجَّاجِ، وَلَهُ مِنْهَا ابْنُهُ الْوَلِيدُ بْنُ يَزِيدَ الْفَاسِقُ الْمَقْتُولُ. وَقيل كَانَ سَبَبُ تَعْذِيبِهِمْ أَنَّ سُلَيْمَانَ بْنَ عَبْدِ الْمَلِكِ لَمَّا وَلِيَ الْخِلَافَةَ طَلَبَ آلَ أَبِي عَقِيلٍ، فَأَخَذَهُمْ وَسَلَّمَهُمْ إِلَى يَزِيدَ بْنِ الْمُهَلَّبِ لِيُخَلِّصَ أَمْوَالَهُمْ، فَعَذَّبَهُمْ وَبَعَثَ ابْنُ الْمُهَلَّبِ إِلَى الْبَلْقَاءِ مِنْ أَعْمَالِ دِمَشْقَ، وَبِهَا خَزَائِنُ الْحَجَّاجِ بْنِ يُوسُفَ وَعِيَالُهُ، فَنَقَلَهُمْ وَمَا مَعَهُمْ إِلَيْهِ، وَكَانَ فِيمَنْ أُتِيَ بِهِ أُمُّ الْحَجَّاجِ زَوْجَةُ يَزِيدَ بْنِ عَبْدِ الْمَلِكِ، ( وَقِيلَ: بَلْ أُخْتٌ لَهَا، فَعَذَّبَهَا، فَأَتَى يَزِيدُ بْنُ عَبْدِ الْمَلِكِ ) إِلَى ابْنِ الْمُهَلَّبِ فِي مَنْزِلِهِ فَشَفَعَ فِيهَا، فَلَمْ يُشَفِّعْهُ، فَقَالَ: الَّذِي قَرَّرْتُمْ عَلَيْهَا أَنَا أَحْمِلُهُ، فَلَمْ يَقْبَلْ مِنْهُ، فَقَالَ لِابْنِ الْمُهَلَّبِ: أَمَّا وَاللَّهِ لَئِنْ وُلِّيتُ مِنَ الْأَمْرِ شَيْئًا لَأَقْطَعَنَّ مِنْكَ عُضْوًا ! فَقَالَ ابْنُ الْمُهَلَّبِ: وَأَنَا وَاللَّهِ لَئِنْ كَانَ ذَلِكَ لَأَرْمِيَنَّكَ بِمِائَةِ أَلْفِ سَيْفٍ. فَحَمَلَ يَزِيدُ بْنُ عَبْدِ الْمَلِكِ ( مَا كَانَ عَلَيْهَا )، وَكَانَ مِائَةَ أَلْفِ دِينَارٍ، وَقِيلَ أَكْثَرَ مِنْ ذَلِكَ. وَلَمَّا بَلَغَ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ أَنَّ يَزِيدَ بْنَ الْمُهَلَّبِ هَرَبَ مِنَ السِّجْنِ قَالَ: اللَّهُمَّ إِنْ كَانَ يُرِيدُ بِهَذِهِ الْأُمَّةِ سُوءًا فَاكْفِهِمْ شَرَّهُ، وَارْدُدْ كَيْدَهُ فِي نَحْرِهِ. وَمَرَّ يَزِيدُ فِي طَرِيقِهِ بِالْهُذَيْلِ بْنِ زُفَرَ بْنِ الْحَارِثِ، وَكَانَ يَخَافُهُ، فَلَمْ يَشْعُرِ الْهُذَيْلُ إِلَّا وَقَدْ دَخَلَ يَزِيدُ وَدَعَا بِلَبَنٍ فَشَرِبَهُ، فَاسْتَحْيَا مِنْهُ الْهُذَيْلُ وَعَرَضَ عَلَيْهِ خَيْلَهُ وَغَيْرَهَا، فَلَمْ يَأْخُذْ مِنْهُ شَيْئًا. وَقَالَ الْوَاقِدِيُّ: إِنَّمَا هَرَبَ مِنْ سِجْنِ عُمَرَ بَعْدَ مَوْتِهِ ؓ.
✧ The escape of Ibn al-Muhallab — In the year one hundred and one. There occurred the escape of Yazīd b. al-Muhallab from prison when he learned of the illness of ʿUmar b. ʿAbd al-ʿAzīz. He arranged with his servants to meet him with horses in a certain place; it is said, with camels belonging to him. Then he left his place of confinement accompanied by a group of people and his wife ʿĀtikah bt. al-Furāt al-ʿĀmiriyyah. When his servants came to him, he mounted his riding camels and traveled. He wrote to ʿUmar b. ʿAbd al-ʿAzīz: 'By God, I left your prison only when I learned of your illness. Had I hoped for your life, I would not have left, but I feared Yazīd b. ʿAbd al-Malik, for he threatens me with death.' Yazīd b. ʿAbd al-Malik used to say: 'If I am given authority, I will surely cut off a piece of Yazīd b. al-Muhallab.' That was because when Ibn al-Muhallab was appointed over Iraq, he punished his in-laws, the family of Abū ʿUqayl, who were the household of al-Ḥajjāj b. Yūsuf al-Thaqafī. Yazīd b. ʿAbd al-Malik was married to the daughter of Muḥammad b. Yūsuf, the brother of al-Ḥajjāj, and he had from her his son al-Walīd b. Yazīd, the profligate, the one who was killed. It is said the reason for their torture was that when Sulaymān b. ʿAbd al-Malik became caliph, he sought the family of Abū ʿUqayl, seized them, and handed them over to Yazīd b. al-Muhallab to extract their wealth. So he tortured them. Ibn al-Muhallab sent to al-Balqāʾ, one of the districts of Damascus, where the treasuries and family of al-Ḥajjāj b. Yūsuf were kept, and he had them and what was with them brought to him. Among those brought was the mother of al-Ḥajjāj, the wife of Yazīd b. ʿAbd al-Malik (it is said: rather, a sister of hers), and he tortured her. Yazīd b. ʿAbd al-Malik went to Ibn al-Muhallab at his residence and interceded for her, but Ibn al-Muhallab did not accept his intercession. He said: 'Whatever you have assessed against her, I will bear it.' But Ibn al-Muhallab did not accept that from him. Then Yazīd said to Ibn al-Muhallab: 'By God, if I am given any authority, I will surely cut off a limb of yours!' Ibn al-Muhallab replied: 'And by God, if that happens, I will surely cast at you a hundred thousand swords.' So Yazīd b. ʿAbd al-Malik bore what was assessed upon her, and it was a hundred thousand dinars—it is said more than that. When ʿUmar b. ʿAbd al-ʿAzīz learned that Yazīd b. al-Muhallab had escaped from prison, he said: 'O God, if he intends evil for this community, then suffice them against his evil and turn his plot back upon his own throat.' Yazīd passed on his way by al-Hudhayl b. Zufar b. al-Ḥārith, whom he feared. Al-Hudhayl was not aware until Yazīd had entered. He called for milk and drank it. Al-Hudhayl felt ashamed before him and offered him his horses and other things, but Yazīd did not take anything from him. Al-Wāqidī said: He only escaped from the prison of ʿUmar after his death, ؓ.
Tarikh (al-Tabari) 2449No grade recorded
خِلَافَةِ يَزِيدَ بْنِ عَبْدِ الْمَلِكِ وَيُكَنَّى أَبَا خَالِدٍ، وَأُمُّهُ عَاتِكَةُ بِنْتُ يَزِيدَ بْنِ مُعَاوِيَةَ، بُويِعَ لَهُ بِعَهْدٍ مِنْ أَخِيهِ سُلَيْمَانَ بْنِ عَبْدِ الْمَلِكِ أَنْ يَكُونَ وَلِيَّ الْعَهْدِ مِنْ بَعْدِ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ فَلَمَّا تُوُفِّيَ عُمَرُ فِي رَجَبٍ مِنْ هَذِهِ السَّنَةِ أَعْنِي سَنَةَ إِحْدَى وَمِائَةٍ بَايَعَهُ النَّاسُ الْبَيْعَةَ الْعَامَّةَ، وَعُمْرُهُ إِذْ ذَاكَ تِسْعٌ وَعِشْرُونَ سَنَةً. وَلَمَّا احْتُضِرَ عُمَرُ، قِيلَ لَهُ: اكْتُبْ إِلَى يَزِيدَ فَأَوْصِهِ بِالْأُمَّةِ، قَالَ: بِمَاذَا أُوصِيهِ ؟ إِنَّهُ مِنْ بَنِي عَبْدِ الْمَلِكِ، ثُمَّ كَتَبَ إِلَيْهِ: أَمَّا بَعْدُ فَاتَّقِ يَا يَزِيدُ الصَّرْعَةَ بَعْدَ الْغَفْلَةِ، حِينَ لَا تُقَالُ الْعَثْرَةُ، وَلَا تَقْدِرُ عَلَى الرَّجْعَةِ، إِنَّكَ تَتْرُكُ مَا تَتْرُكُ لِمَنْ لَا يَحْمَدُكَ، وَتَصِيرُ إِلَى مَنْ لَا يَعْذُرُكَ، وَالسَّلَامُ. وَقَالَ قَتَادَةُ: (كَتَبَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ إِلَى وَلِيِّ الْعَهْدِ مِنْ بَعْدِهِ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ مِنْ عَبْدِ اللَّهِ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ إِلَى يَزِيدَ بْنِ عَبْدِ الْمَلِكِ، سَلَامٌ عَلَيْكَ؛ فَإِنِّي أَحْمَدُ إِلَيْكَ اللَّهَ الَّذِي لَا إِلَهَ إِلَّا هُوَ. أَمَّا بَعْدُ: فَإِنِّي كَتَبْتُ وَأَنَا دَنِفٌ مِنْ وَجَعِي، وَقَدْ عَلِمْتُ أَنِّي مَسْئُولٌ عَمَّا وُلِّيتُ، يُحَاسِبُنِي عَلَيْهِ مَلِيكُ الدُّنْيَا وَالْآخِرَةِ، وَلَسْتُ أَسْتَطِيعُ أَنْ أُخْفِيَ عَلَيْهِ مِنْ عَمَلِي شَيْئًا، فَإِنْ يَرْضَ عَنِّي... فَقَدْ أَفْلَحْتُ وَنَجَوْتُ مِنَ الْهَوَانِ الطَّوِيلِ، وَإِنْ سَخِطَ عَلَيَّ... فَيَا وَيْحَ نَفْسِي إِلَامَ أَصِيرُ؟! أَسْأَلُ اللَّهَ الَّذِي لَا إِلَهَ إِلَّا هُوَ أَنْ يُجِيرَنِي مِنَ النَّارِ بِرَحْمَتِهِ، وَأَنَّ يَمُنَّ عَلَيَّ بِرِضْوَانِهِ وَالْجَنَّةِ، فَعَلَيْكَ بِتَقْوَى اللَّهِ، الرَّعِيَّةَ الرَّعِيَّةَ، فَإِنَّكَ لَنْ تَبْقَى بَعْدِي إِلَّا قَلِيلًا وَالسَّلَامُ). وعَنْ عُبَيْدِ اللَّهِ بْنِ عَمْرٍو الْفِهْرِيِّ، قَالَ: لَمَّا تُوُفِّيَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ، قَالَ يَزِيدُ بْنُ عَبْدِ الْمَلِكِ: مَا جَعَلَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ لِرَبِّهِ أَرْجَى مِنِّي، فَتَنَسَّكَ وَأَقَامَ أَرْبَعِينَ يَوْمًا لَا تَفُوتُهُ صَلَاةٌ فِي جَمَاعَةٍ، فَقَدِمَ الْأَحْوَصُ فَأَرْسَلَتْ لَهُ حُبَابَةُ أَنَّهُ لَيْسَ لِي وَلَا لَكَ عِنْدَهُ شَيْءٌ مَا دَامَ عَلَى هَذِهِ الْحَالِ فَقُلْ أَبْيَاتًا أُغَنِّيهَا لَهُ عَسَى أَنْ يَتْرُكَ مَا هُوَ عَلَيْهِ مِنَ النُّسُكِ، فَقَالَ الْأَحْوَصُ: أَلَا لَا تَلُمْهُ الْيَوْمَ أَنْ يَتَبَلَّدَا فَقَدْ غُلِبَ الْمَحْزُونُ أَنْ يَتَجَلَّدَا إِذَا كُنْتَ عَزِيفًا عَنِ اللَّهْوِ وَالصَّبَا فَكُنْ حَجَرًا مِنْ يَابِسِ الصَّخْرِ جَلْمَدَا فَمَا الْعَيْشُ إِلَّا مَا يَلَذُّ وَيُشْتَهَى وَإِنْ لَامَ فِيهِ ذُو الشَّنَانِ وَفَنَّدَا فَلَمَّا خَرَجَ يَزِيدُ لِلْجُمْعَةِ عَرَضَتْ لَهُ حُبَابَةُ عَلَى طَرِيقِهِ فَحَرَّكَتِ الْعُودَ وَغَنَّتِ الْبَيْتَ الْأَوَّلَ فَسَبَّحَ، فَلَمَّا غَنَّتِ الْبَيْتَ الثَّانِي قَالَ: مَهْ مَهْ وَيْحَكِ لَا تَفْعَلِي، فَلَمَّا غَنَّتِ الثَّالِثَ نَفَضَ عِمَامَتَهُ، وَقَالَ: مُرُوا صَاحِبَ الشُّرْطَةِ أَنْ يُصَلِّيَ بِالنَّاسِ، وَجَلَسَ مَعَهَا، وَدَعَى بِالشَّرَابِ وَسَأَلَهَا عَنْ قَائِلِ الشِّعْرِ، فَقَالَتِ: الْأَحْوَصُ، فَأَمَرَ بِهِ فَأُدْخِلَ فَأَجَازَهُ وَأَحْسَنَ إِلَيْهِ وَأَنْشَدَهُ مَدِيحَهُ. وَعَمَدَ يَزِيدُ إِلَى كُلِّ مَا صَنَعَهُ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ مِمَّا لَمْ يُوَافِقْ هَوَاهُ، فَرَدَّهُ، وَلَمْ يَخَفْ شَنَاعَةً عَاجِلَةً، وَلَا إِثْمًا عَاجِلًا، فَمِنْ ذَلِكَ أَنَّ مُحَمَّدَ بْنَ يُوسُفَ أَخَا الْحَجَّاجِ بْنِ يُوسُفَ كَانَ عَلَى الْيَمَنِ، فَجَعَلَ عَلَيْهِمْ خَرَاجًا مُجَدَّدًا، فَلَمَّا وَلِيَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ كَتَبَ إِلَى عَامِلِهِ بِأَمْرِهِ بِالِاقْتِصَارِ عَلَى الْعُشْرِ وَنِصْفِ الْعُشْرِ، وَتَرْكِ مَا جَدَّدَهُ مُحَمَّدُ بْنُ يُوسُفَ، وَقَالَ: لَأَنْ يَأْتِيَنِي مِنَ الْيَمَنِ حِصَّةُ ذُرَةٍ أَحَبُّ إِلَيَّ مِنْ تَقْرِيرِ هَذِهِ الْوَضِيعَةِ، فَلَمَّا وَلِيَ يَزِيدُ بَعْدَ عُمَرَ أَمَرَ بَرَدِهَا، وَقَالَ لِعَامِلِهِ: خُذْهَا مِنْهُمْ وَلَوْ صَارُوا حَرَضًا، وَالسَّلَامُ.
✧ The Caliphate of Yazīd b. ʿAbd al-Malik, whose kunya was Abū Khālid. His mother was ʿĀtikah bt. Yazīd b. Muʿāwiyah. Allegiance was pledged to him by a covenant from his brother Sulaymān b. ʿAbd al-Malik that he would be the heir apparent after ʿUmar b. ʿAbd al-ʿAzīz. When ʿUmar died in Rajab of this year—that is, the year 101—the people gave him the general pledge of allegiance, and his age at that time was twenty-nine years. When ʿUmar was on his deathbed, it was said to him, “Write to Yazīd and enjoin him to care for the community.” He said, “With what should I enjoin him? He is of the sons of ʿAbd al-Malik.” Then he wrote to him: “To proceed: Fear, O Yazīd, the sudden fall after heedlessness, when a slip will not be pardoned and you will not be able to return. You will leave what you leave to one who will not praise you, and you will come to One who will not excuse you. Peace.” Qatādah said: ʿUmar b. ʿAbd al-ʿAzīz wrote to the heir apparent after him: In the name of God, the Compassionate, the Merciful. From the servant of God, ʿUmar b. ʿAbd al-ʿAzīz, to Yazīd b. ʿAbd al-Malik. Peace be upon you. I praise God to you, besides whom there is no god. To proceed: I write while I am afflicted by my illness, and I know that I am accountable for what I have been entrusted with; the King of this world and the Hereafter will call me to account for it, and I cannot hide any of my deeds from Him. If He is pleased with me... then I have succeeded and been saved from long-lasting disgrace. But if He is displeased with me... then woe to my soul—to what shall I come?! I ask God, besides whom there is no god, to protect me from the Fire through His mercy, and to bestow upon me His good pleasure and the Garden. So upon you is the fear of God—the flock, the flock! For you will remain after me only a little while. Peace. From ʿUbayd Allāh b. ʿAmr al-Fihrī, who said: When ʿUmar b. ʿAbd al-ʿAzīz died, Yazīd b. ʿAbd al-Malik said, “ʿUmar b. ʿAbd al-ʿAzīz has not made himself more hopeful of his Lord than I am.” So he became devout and remained for forty days, never missing a prayer in congregation. Then al-Aḥwaṣ arrived, and Ḥabābah sent to him, saying, “Neither I nor you have any standing with him as long as he is in this state. Compose some verses for me to sing to him, that perhaps he will abandon this devoutness he is upon.” Al-Aḥwaṣ said: Alas, do not blame him today for becoming bewildered, For the sorrowful one has been overcome from showing fortitude. If you turn away from diversion and youthful passion, Then be a stone of dry rock, hard and solid. Life is nothing but what gives pleasure and is desired, Even if one who bears hatred blames and finds fault with it. When Yazīd went out for the Friday prayer, Ḥabābah appeared before him on his path, plucked the lute, and sang the first verse. He glorified God. When she sang the second verse, he said, “Enough, enough! Woe to you, do not do that.” When she sang the third, he shook off his turban and said, “Tell the chief of police to lead the people in prayer.” Then he sat with her, called for wine, and asked her about the composer of the poetry. She said, “Al-Aḥwaṣ.” So he ordered that he be brought in, rewarded him, treated him kindly, and recited his panegyric to him. Yazīd then turned to everything ʿUmar b. ʿAbd al-ʿAzīz had done that did not suit his own inclination and reversed it, fearing neither immediate disgrace nor imminent sin. Among that was that Muḥammad b. Yūsuf, the brother of al-Ḥajjāj b. Yūsuf, had been governor of Yemen and had imposed on them a newly instituted land tax. When ʿUmar b. ʿAbd al-ʿAzīz took office, he wrote to his agent ordering him to restrict himself to the tithe and the half-tithe, and to abandon what Muḥammad b. Yūsuf had introduced. He said, “For a share of sorghum to come to me from Yemen is dearer to me than confirming this reduced levy.” When Yazīd took office after ʿUmar, he ordered that it be restored, and said to his agent, “Take it from them even if they become utterly frail. Peace.”
Tarikh (al-Tabari) 2450No grade recorded
وفي رَمَضَانَ سنة إحدى ومائة عَزَلَ يزيد بن عبد الملك عَنْ إِمْرَةِ الْمَدِينَةِ أَبَا بَكْرِ بْنَ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَزْمٍ، وَوَلَّى عَلَيْهَا عَبْدَ الرَّحْمَنِ بْنَ الضَّحَّاكِ بْنِ قَيْسٍ وَاسْتَقْضَى عَبْدَ الرَّحْمَنِ سَلَمَةَ بْنَ عَبْدِ اللَّهِ بْنِ الْأَسَدِ الْمَخْزُومِيَّ، وَأَرَادَ مُعَارَضَةَ ابْنِ حَزْمٍ فَلَمْ يَجِدْ عَلَيْهِ سَبِيلًا، حَتَّى شَكَا عُثْمَانُ بْنُ حَيَّانَ إِلَى يَزِيدَ بْنِ عَبْدِ الْمَلِكِ مِنِ ابْنِ حَزْمٍ، وَأَنَّهُ ضَرَبَهُ حَدَّيْنِ، وَطَلَبَ مِنْهُ أَنْ يُقِيدَهُ مِنْهُ، فَكَتَبَ يَزِيدُ إِلَى عَبْدِ الرَّحْمَنِ بْنِ الضَّحَّاكِ كِتَابًا: أَمَّا بَعْدُ فَانْظُرْ فِيمَا ضَرَبَ ابْنُ حَزْمٍ ابْنَ حَيَّانَ، فَإِنْ كَانَ ضَرَبَهُ فِي أَمْرٍ بَيِّنٍ أَوْ أَمْرٍ يُخْتَلَفُ فِيهِ، فَلَا تَلْتَفِتُ إِلَيْهِ. فَأَرْسَلَ ابْنُ الضَّحَّاكِ فَأَحْضَرَ ابْنَ حَزْمٍ، وَضَرَبَهُ حَدَّيْنِ فِي مَقَامٍ وَاحِدٍ، وَلَمْ يَسْأَلْهُ عَنْ شَيْءٍ.
✧ In Ramaḍān of the year one hundred and one, Yazīd b. ʿAbd al-Malik dismissed Abū Bakr b. Muḥammad b. ʿAmr b. Ḥazm from the governorship of Madinah, and appointed over it ʿAbd al-Raḥmān b. al-Ḍaḥḥāk b. Qays. ʿAbd al-Raḥmān appointed as judge Salamah b. ʿAbd Allāh b. al-Asad al-Makhzūmī. He intended to investigate Ibn Ḥazm but found no way against him, until ʿUthmān b. Ḥayyān complained to Yazīd b. ʿAbd al-Malik about Ibn Ḥazm, saying that he had inflicted two ḥadd punishments on him, and asked him to exact retaliation for him from him. So Yazīd wrote to ʿAbd al-Raḥmān b. al-Ḍaḥḥāk a letter: "Now then, look into the matter of Ibn Ḥazm's beating Ibn Ḥayyān. If he beat him in a clear matter or a matter about which there is disagreement, then pay no attention to it." Ibn al-Ḍaḥḥāk sent for Ibn Ḥazm, had him brought, and inflicted two ḥadd punishments on him in one session, without asking him about anything.
Tarikh (al-Tabari) 2451No grade recorded
مَقْتَلِ شَوْذَبٍ الْخَارِجِيِّ قَدْ ذَكَرْنَا خُرُوجَهُ وَمُرَاسَلَتَهُ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ لِمُنَاظَرَتِهِ، فَلَمَّا مَاتَ عُمَرُ أَحَبَّ عَبْدُ الْحَمِيدِ بْنُ عَبْدِ الرَّحْمَنِ بْنِ زَيْدِ بْنِ الْخَطَّابِ، وَهُوَ الْأَمِيرُ عَلَى الْكُوفَةِ، أَنْ يَحْظَى عِنْدَ يَزِيدَ بْنِ عَبْدِ الْمَلِكِ، فَكَتَبَ إِلَى مُحَمَّدِ بْنِ جَرِيرٍ يَأْمُرُهُ بِمُنَاجَزَةِ شَوْذَبٍ، وَاسْمُهُ بِسْطَامٌ، وَلَمْ يَرْجِعْ رَسُولَا شَوْذَبٍ، وَلَمْ يَعْلَمْ بِمَوْتِ عُمَرَ. فَلَمَّا رَأَوْا مُحَمَّدًا يَسْتَعِدُّ لِلْحَرْبِ، أَرْسَلَ إِلَيْهِ شَوْذَبٌ: مَا أَعْجَلَكُمْ قَبْلَ انْقِضَاءِ الْمُدَّةِ ! أَلَيْسَ قَدْ تَوَاعَدْنَا إِلَى أَنْ يَرْجِعَ الرَّسُولَانِ ؟ فَأَرْسَلَ مُحَمَّدٌ: إِنَّهُ لَا يَسَعُنَا تَرْكُكُمْ عَلَى هَذِهِ الْحَالِ، فَقَالَتِ الْخَوَارِجُ: مَا فَعَلَ هَؤُلَاءِ هَذَا إِلَّا وَقَدْ مَاتَ الرَّجُلُ الصَّالِحُ. فَاقْتَتَلُوا فَأُصِيبَ مِنَ الْخَوَارِجِ نَفَرٌ، وَقُتِلَ الْكَثِيرُ مِنْ أَهْلِ الْكُوفَةِ وَانْهَزَمُوا، وَجُرِحُ مُحَمَّدُ بْنُ جَرِيرٍ فِي اسْتِهِ، فَدَخْلَ الْكُوفَةَ، وَتَبِعَهُمُ الْخَوَارِجُ حَتَّى بَلَغُوا الْكُوفَةَ ثُمَّ رَجَعُوا إِلَى مَكَانِهِمْ. وَأَقَامَ شَوْذَبٌ يَنْتَظِرُ صَاحِبَيْهِ، فَقَدِمَا عَلَيْهِ وَأَخْبَرَاهُ بِمَوْتِ عُمَرَ، وَوَجَّهَ يَزِيدُ مَنْ عِنْدَ تَمِيمِ بْنِ الْحُبَابِ فِي أَلْفَيْنِ قَدْ أَرْسَلَهُمْ، وَأَخْبَرَهُمْ أَنَّ يَزِيدَ لَا يُفَارِقُهُمْ عَلَى مَا فَارَقَهُمْ عَلَيْهِ عُمَرُ، فَلَعَنُوهُ وَلَعَنُوا يَزِيدَ مَعَهُ وَحَارَبُوهُ، فَقَتَلُوهُ وَقَتَلُوا أَصْحَابَهُ، وَلَجَأَ بَعْضُهُمْ إِلَى الْكُوفَةِ، وَبَعْضُهُمْ إِلَى يَزِيدَ. فَأَرْسَلَ إِلَيْهِمْ يَزِيدُ نَجْدَةَ بْنَ الْحَكَمِ الْأَزْدِيَّ فِي جَمْعٍ، فَقَتَلُوهُ وَهَزَمُوا أَصْحَابَهُ، فَوَجَّهَ إِلَيْهِمْ يَزِيدُ الشَّحَّاجُ بْنُ وَدَاعٍ فِي أَلْفَيْنِ، فَقَتَلُوهُ وَهَزَمُوا أَصْحَابَهُ، وَقُتِلَ مِنْهُمْ نَفَرٌ، مِنْهُمْ هُدْبَةُ ابْنُ عَمِّ شَوْذَبٍ. فَقَالَ أَيُّوبُ بْنُ خَوْلِيٍّ يَرْثِيهِمْ: تَرَكْنَا تَمِيمًا فِي الْغُبَارِ مُلَحَّبًا تُبَكِّي عَلَيْهِ عِرْسُهُ وَقَرَائِبُهْ وَقَدْ أَسْلَمَتْ قَيْسٌ تَمِيمًا وَمَالِكًا كَمَا أَسْلَمَ الشَّحَّاجَ أَمْسِ أَقَارِبُهْ وَأَقْبَلَ مِنْ حَرَّانَ يَحْمِلُ رَايَةً يُغَالِبُ أَمْرَ اللَّهِ وَاللَّهُ غَالِبُهْ فَيَا هُدْبُ لِلْهَيْجَا، وَيَا هُدْبُ لِلنَّدَى وَيَا هُدْبُ لِلْخَصْمِ الْأَلَدِّ يُحَارِبُهْ وَيَا هُدْبُ كَمْ مِنْ مُلْجِمٍ قَدْ أَجَبْتَهُ وَقَدْ أَسْلَمَتْهُ لِلرِّيَاحِ جُوَالِبُهْ وَكَانَ أَبُو شَيْبَانَ خَيْرَ مُقَاتِلٍ يُرَجَّى وَيَخْشَى حَرْبَهُ مَنْ يُحَارِبُهْ فَفَازَ وَلَاقَى اللَّهَ فِي الْخَيْرِ كُلِّهِ وَخَذَّمَهُ بِالسَّيْفِ فِي اللَّهِ ضَارِبُهْ تَزَوَّدَ مِنْ دُنْيَاهُ دِرْعًا وَمِغْفَرًا وَعَضْبًا حُسَامًا لَمْ تَخُنْهُ مَضَارِبُهْ وَأَجْرَدَ مَحْبُوكَ السَّرَاةِ كَأَنَّهُ إِذَا انْقَضَّ وَافِي الرِّيشِ حُجْنٌ مَخَالِبُهْ وَأَقَامَ الْخَوَارِجُ بِمَكَانِهِمْ حَتَّى دَخَلَ مَسْلَمَةُ بْنُ عَبْدِ الْمَلِكِ الْكُوفَةَ، فَشَكَا إِلَيْهِ أَهْلُ الْكُوفَةِ، مَكَانَ شَوْذَبٍ وَخَوَّفُوهُ مِنْهُ، فَأَرْسَلَ إِلَيْهِ مَسْلَمَةُ سَعِيدَ بْنَ عَمْرٍو الْحَرَشِيَّ، وَكَانَ فَارِسًا، فِي عَشَرَةِ آلَافٍ، فَأَتَاهُ وَهُوَ بِمَكَانِهِ، فَرَأَى شَوْذَبٌ وَأَصْحَابُهُ مَا لَا قِبَلَ لَهُمْ بِهِ، فَقَالَ لِأَصْحَابِهِ: مَنْ كَانَ يُرِيدُ الشَّهَادَةَ فَقَدْ جَاءَتْهُ، وَمَنْ كَانَ يُرِيدُ الدُّنْيَا فَقَدْ ذَهَبَتْ. فَكَسَرُوا أَغْمَادَ السُّيُوفِ وَحَمَلُوا فَكَشَفُوا سَعِيدًا وَأَصْحَابَهُ مِرَارًا، حَتَّى خَافَ سَعِيدٌ الْفَضِيحَةَ، فَوَبَّخَ أَصْحَابَهُ وَقَالَ: مِنْ هَذِهِ الشِّرْذِمَةِ - لَا أَبَ لَكُمْ - تَفِرُّونَ ! يَا أَهْلَ الشَّامِ يَوْمًا كَأَيَّامِكُمْ ! فَحَمَلُوا عَلَيْهِمْ فَطَحَنُوهُمْ طَحْنًا، وَقَتَلُوا بِسْطَامًا، وَهُوَ شَوْذَبٌ، وَأَصْحَابَهُ.
✧ The killing of Shawdhab the Khārijite We have already mentioned his rising and his correspondence with ʿUmar b. ʿAbd al-ʿAzīz for a debate with him. When ʿUmar died, ʿAbd al-Ḥamīd b. ʿAbd al-Raḥmān b. Zayd b. al-Khaṭṭāb, who was the governor of Kūfah, wished to gain favor with Yazīd b. ʿAbd al-Malik, so he wrote to Muḥammad b. Jarīr ordering him to engage Shawdhab in battle, whose name was Bisṭām, while the two messengers of Shawdhab had not returned, and he did not know of ʿUmar's death. When they saw Muḥammad preparing for war, Shawdhab sent to him: 'What has made you hasten before the expiration of the term! Did we not agree to wait until the two messengers return?' Muḥammad sent back: 'It is not possible for us to leave you in this state.' The Khārijites said: 'These people would not have done this unless the righteous man has died.' They fought, and a few of the Khārijites were killed, while many of the people of Kūfah were killed and defeated. Muḥammad b. Jarīr was wounded in his buttocks, and he entered Kūfah. The Khārijites pursued them until they reached Kūfah, then returned to their place. Shawdhab remained waiting for his two companions, and they came to him and informed him of ʿUmar's death. Yazīd sent those who were with Tamīm b. al-Ḥubāb, two thousand whom he had dispatched, and informed them that Yazīd would not leave them on the terms on which ʿUmar had left them. They cursed him and cursed Yazīd along with him, and fought him, killing him and his companions. Some of them took refuge in Kūfah, and some went to Yazīd. Yazīd sent against them Najdah b. al-Ḥakam al-Azdī with a force, and they killed him and defeated his companions. Then Yazīd sent al-Shaḥḥāj b. Wadāʿ with two thousand, and they killed him and defeated his companions. A few of them were killed, among them Hudbah, the cousin of Shawdhab. Ayyūb b. Khawlī said in mourning them: We left Tamīm in the dust, covered with blood, his wife and relatives weep over him. And Qays abandoned Tamīm and Mālik as al-Shaḥḥāj was abandoned yesterday by his kin. And he came from Ḥarrān carrying a banner, striving against God's decree, but God overcomes him. O Hudbah for battle, O Hudbah for generosity, O Hudbah for the stubborn foe he fights! O Hudbah, how many a bridled horse did you answer, when the winds carried it away, its saddle-bags strewn! Abū Shaybān was the best of fighters, his war was hoped for and feared by whoever fought him. He triumphed and met God in all goodness, and his striker subdued him with the sword for God's sake. He took as provision from his world a coat of mail and a helmet, and a sharp keen sword whose blades never failed him, And a lean horse, firm-backed, as if, when he swoops down, his claws are curved like full-feathered talons. The Khārijites remained in their place until Maslamah b. ʿAbd al-Malik entered Kūfah. The people of Kūfah complained to him about Shawdhab's location and warned him of him. Maslamah sent Saʿīd b. ʿAmr al-Ḥarashī, who was a horseman, with ten thousand. He came to him while he was in his place. Shawdhab and his companions saw what they could not withstand, so he said to his companions: 'Whoever wants martyrdom, it has come to him; and whoever wants this world, it has gone.' They broke the scabbards of their swords and charged, and they drove back Saʿīd and his companions repeatedly, until Saʿīd feared disgrace. He rebuked his companions and said: 'From this rabble—may you have no father!—you flee! O people of Syria, a day like your days!' So they charged at them and ground them to powder, and they killed Bisṭām, who is Shawdhab, and his companions.
Tarikh (al-Tabari) 2452No grade recorded
مَوْتِ مُحَمَّدِ بْنِ مَرْوَانَ وَفِي سنة إحدى ومائة تُوُفِّيَ مُحَمَّدُ بْنُ مَرْوَانَ بْنِ الْحَكَمِ أَخُو عَبْدِ الْمَلِكِ، وَكَانَ قَدْ وَلِيَ الْجَزِيرَةَ وَأَرْمِينِيَّةَ وَأَذْرَبِيجَانَ، وَغَزَا الرُّومَ وَأَهْلَ أَرْمِينِيَّةَ عِدَّةَ دَفَعَاتٍ، وَكَانَ شُجَاعًا قَوِيًّا، وَكَانَ عَبْدُ الْمَلِكِ يَحْسُدُهُ لِذَلِكَ، فَلَمَّا انْتَظَمَتِ الْأُمُورُ لِعَبْدِ الْمَلِكِ أَظْهَرَ مَا فِي نَفْسِهِ لَهُ، فَتَجَهَّزَ مُحَمَّدٌ لِيَسِيرَ إِلَى أَرْمِينِيَّةَ، فَلَمَّا وَدَّعَ عَبْدَ الْمَلِكِ سَأَلَهُ عَنْ سَبَبِ مَسِيرِهِ، فَقَالَ وَأَنْشَدَ: وَإِنَّكَ لَا تَرَى طَرْدًا لِحُرٍّ كَإِلْصَاقٍ بِهِ بَعْضَ الْهَوَانِ فَلَوْ كُنَّا بِمَنْزِلَةٍ جَمِيعًا جَرَيْتُ وَأَنْتَ مُضْطَرِبُ الْعِنَانِ فَقَالَ لَهُ عَبْدُ الْمَلِكِ: أَقْسَمْتُ عَلَيْكَ لَتُقِيمَنَّ، فَوَاللَّهِ لَا رَأَيْتَ مِنِّي مَا تَكْرَهُ، وَصَلُحَ لَهُ، وَلَمَّا أَرَادَ الْوَلِيدُ عَزْلَهُ طَلَبَ مَنْ يَسُدُّ مَكَانَهُ، فَلَمْ يُقْدِمْ أَحَدٌ عَلَيْهِ إِلَّا مَسْلَمَةُ بْنُ عَبْدِ الْمَلِكِ.
✧ The Death of Muḥammad b. Marwān In the year one hundred and one, Muḥammad b. Marwān b. al-Ḥakam, the brother of ʿAbd al-Malik, died. He had governed al-Jazīrah, Armīniyyah, and Adharbayjān, and he raided the Byzantines and the people of Armīniyyah several times. He was brave and strong, and ʿAbd al-Malik envied him for that. When matters became settled for ʿAbd al-Malik, he showed what was in his heart toward him, so Muḥammad prepared to travel to Armīniyyah. When he bade farewell to ʿAbd al-Malik, he asked him about the reason for his departure, and he said, reciting: You will not see the expulsion of a free man as being like attaching some disgrace to him. If we were together in one place, I would run while you are unsteady in the reins. Then ʿAbd al-Malik said to him: I adjure you to stay, for by Allah, you will not see from me what you dislike. And he was reconciled with him. When al-Walīd wanted to remove him, he sought someone to take his place, but no one advanced against him except Maslamah b. ʿAbd al-Malik.
Tarikh (al-Tabari) 2453No grade recorded
دُخُولِ يَزِيدَ بْنِ الْمُهَلَّبِ الْبَصْرَةَ وَخَلْعِهِ يَزِيدَ بْنِ عَبْدِ الْمَلِكِ وَفِي سنة إحدى ومائة خَرَجَ يَزِيدُ بْنُ الْمُهَلَّبِ فَخَلَعَ يَزِيدَ بْنَ عَبْدِ الْمَلِكِ وَاسْتَحْوَذَ عَلَى الْبَصْرَةِ وَذَلِكَ أنه لَمَّا مَاتَ عُمَرُ وَبُويِعَ يَزِيدُ بْنُ عَبْدِ الْمَلِكِ كَتَبَ إِلَى عَبْدِ الْحَمِيدِ بْنِ عَبْدِ الرَّحْمَنِ وَإِلَى عَدِيِّ بْنِ أَرْطَاةَ يَأْمُرُهُمَا بِالتَّحَرُّزِ مِنْ يَزِيدَ وَيُعَرِّفْهُمَا هَرَبَهُ، وَأَمَرَ عَدِيًّا أَنْ يَأْخُذَ مَنْ بِالْبَصْرَةِ مِنْ آلِ الْمُهَلَّبِ، فَأَخَذَهُمْ وَحَبَسَهُمْ، فِيهِمْ: الْمُفَضَّلُ، وَحَبِيبٌ، وَمَرْوَانُ بَنُو الْمُهَلَّبِ، وَأَقْبَلَ يَزِيدُ حَتَّى ارْتَفَعَ عَلَى الْقُطقُطَانَةِ، وَبَعَثَ عَبْدُ الْحَمِيدِ جُنْدًا إِلَيْهِمْ، عَلَيْهِمْ هِشَامُ بْنُ مُسَاحِقٍ الْعَامِرِيُّ، عَامِرُ بَنِي لُؤَيٍّ، فَسَارُوا حَتَّى نَزَلُوا الْعُذَيْبِ، وَمَرَّ يَزِيدُ قَرِيبًا مِنْهُمْ فَلَمْ يُقْدِمُوا عَلَيْهِ. وَمَضَى يَزِيدُ نَحْوَ الْبَصْرَةِ، وَقَدْ جَمَعَ عَدِيُّ بْنُ أَرْطَاةَ أَهْلَ الْبَصْرَةِ وَخَنْدَقَ عَلَيْهَا، وَبَعَثَ عَلَى خَيْلِ الْبَصْرَةِ الْمُغِيرَةَ بْنَ عَبْدِ اللَّهِ بْنِ أَبِي عَقِيلٍ الثَّقَفِيِّ، وَجَاءَ يَزِيدُ فِي أَصْحَابِهِ الَّذِينَ مَعَهُ، فَالتَّقَاهُ أَخُوهُ مُحَمَّدُ بْنُ الْمُهَلَّبِ فِيمَنِ اجْتَمَعَ إِلَيْهِ مِنْ أَهْلِهِ وَقَوْمِهِ وَمَوَالِيهِ، فَبَعَثَ عَدِيٌّ عَلَى كُلِّ خُمُسٍ مِنْ أَخْمَاسِ الْبَصْرَةِ رَجُلًا، فَبَعَثَ عَلَى الْأَزْدِ: الْمُغِيرَةَ بْنَ زِيَادِ بْنِ عَمْرٍو الْعَتَكِيَّ، وَبَعَثَ عَلَى تَمِيمٍ: مُحْرِزَ بْنَ حُمْرَانَ السَّعْدِيَّ، وَعَلَى خُمُسِ بَكْرٍ: مُفَرِّجَ بْنَ شَيْبَانَ بْنِ مَالِكِ بْنِ مِسْمَعٍ، وَعَلَى عَبْدِ الْقَيْسِ [ مَالِكَ بْنَ ] الْمُنْذِرِ بْنِ الْجَارُودِ، وَعَلَى أَهْلِ الْعَالِيَةِ: عَبْدَ الْأَعْلَى بْنَ عَبْدِ اللَّهِ بْنِ عَامِرٍ، وَأَهْلُ الْعَالِيَةِ قُرَيْشٌ، وَكِنَانَةُ وَالْأَزْدُ، وَبَجِيلَةُ، وَخَثْعَمُ، وَقَيْسُ عَيْلَانَ كُلُّهَا، وَمُزَيْنَةُ، وَأَهْلُ الْعَالِيَةِ وَالْكُوفَةِ يُقَالُ لَهُمْ رُبُعُ أَهْلِ الْمَدِينَةِ. فَأَقْبَلَ يَزِيدُ لَا يَمُرُّ بِخَيْلٍ ( مِنْ خَيْلِهِمْ، وَلَا قَبِيلَةٍ مِنْ قَبَائِلِهِمْ إِلَّا تَنَحَّوْا لَهُ عَنْ طَرِيقِهِ، وَأَقْبَلَ يَزِيدُ حَتَّى نَزَلَ دَارَهُ )، فَاخْتَلَفَ النَّاسُ إِلَيْهِ، فَأَرْسَلَ إِلَى عَدِيٍّ: أَنِ ابْعَثْ إِلَيَّ إِخْوَتِي، وَإِنِّي أُصَالِحُكَ عَلَى الْبَصْرَةِ، وَأُخَلِّيكَ وَإِيَّاهَا حَتَّى آخُذَ لِنَفْسِي مِنْ يَزِيدَ مَا أُحِبُّ. فَلَمْ يَقْبَلْ مِنْهُ، فَسَارَ حُمَيْدُ بْنُ عَبْدِ الْمَلِكِ بْنُ الْمُهَلَّبِ إِلَى يَزِيدَ بْنِ عَبْدِ الْمَلِكِ، فَبَعَثَ مَعَهُ يَزِيدُ بْنُ عَبْدِ الْمَلِكِ خَالِدًا الْقَسْرِيَّ، وَعَمْرَو بْنَ يَزِيدٍ الْحَكَمِيَّ بِأَمَانِ يَزِيدَ بْنِ الْمُهَلَّبِ وَأَهْلِهِ. وَأَخَذَ يَزِيدُ بْنُ الْمُهَلَّبِ يُعْطِي مَنْ أَتَاهُ قِطَعَ الذَّهَبِ وَالْفِضَّةِ، فَمَالَ النَّاسُ إِلَيْهِ، وَكَانَ عَدِيٌّ لَا يُعْطِي إِلَّا دِرْهَمَيْنِ دِرْهَمَيْنِ وَيَقُولُ: لَا يَحِلُّ لِي أَنْ أُعْطِيَكُمْ مِنْ بَيْتِ الْمَالِ دِرْهَمًا إِلَّا بِأَمْرِ يَزِيدَ بْنِ عَبْدِ الْمَلِكِ، وَلَكِنْ تَبَلَّغُوا بِهَذِهِ حَتَّى يَأْتِيَ الْأَمْرُ فِي ذَلِكَ، وَفِي ذَلِكَ يَقُولُ الْفَرَزْدَقُ: أَظُنُّ رِجَالَ الدِّرْهَمَيْنِ تَقُودُهُمْ إِلَى الْمَوْتِ آجَالٌ لَهُمْ وَمُصَارِعُ وَأَكْيَسُهُمْ مَنْ قَرَّ فِي قَعْرِ بَيْتِهِ وَأَيْقَنَ أَنَّ الْمَوْتَ لَا بُدَّ وَاقِعُ وَخَرَجَتْ بَنُو عَمْرِو بْنِ تَمِيمٍ مِنْ أَصْحَابِ عَدِيٍّ فَنَزَلُوا الْمِرْبَدَ، وَبَعَثَ إِلَيْهِمْ يَزِيدُ بْنُ الْمُهَلَّبِ مَوْلًى لَهُ يُقَالُ لَهُ دَارِسٌ، فَحَمَلَ عَلَيْهِمْ فَهَزَمَهُمْ. وَخَرَجَ يَزِيدُ حِينَ اجْتَمَعَ النَّاسُ لَهُ حَتَّى نَزَلَ جَبَّانَةَ بَنِي يَشْكُرَ، وَهِيَ النِّصْفُ فِيمَا بَيْنَهُ وَبَيْنَ الْقَصْرِ، فَلَقِيَهُ قَيْسٌ وَتَمِيمٌ وَأَهْلُ الشَّامِ وَاقْتَتَلُوا هُنَيْهَةَ، وَحَمَلَ عَلَيْهِمْ أَصْحَابُ يَزِيدَ فَانْهَزَمُوا، وَتَبِعَهُمُ ابْنُ الْمُهَلَّبِ حَتَّى دَنَا مِنَ الْقَصْرِ، فَخَرَجَ إِلَيْهِمْ عَدِيٌّ بِنَفْسِهِ، فَقُتِلَ مِنْ أَصْحَابِهِ مُوسَى بْنُ الْوَجِيهِ الْحِمْيَرِيُّ، وَالْحَارِثُ بْنُ الْمُصَرِّفِ الْأَوْدِيُّ، وَكَانَ مِنْ فُرْسَانِ الْحَجَّاجِ وَأَشْرَافِ أَهْلِ الشَّامِ، وَانْهَزَمَ أَصْحَابُ عَدِيٍّ، وَسَمِعَ إِخْوَةُ يَزِيدَ، وَهُمْ فِي مَحْبِسِ عَدِيٍّ، الْأَصْوَاتَ تَدْنُو وَالنُّشَّابَ تَقَعُ فِي الْقَصْرِ، وَقَالَ لَهُمْ عَبْدُ الْمَلِكِ: إِنِّي أَرَى أَنَّ يَزِيدَ قَدْ ظَهَرَ، وَلَا آمَنُ مَنْ مَعَ عَدِيٍّ مِنْ مُضَرَ وَ [ أَهْلِ ] الشَّامِ أَنْ يَأْتُونَا فَيَقْتُلُونَا قَبْلَ أَنْ يَصِلَ إِلَيْنَا يَزِيدُ، فَأَغْلِقُوا الْبَابَ وَأَلْقُوا عَلَيْهِ الرَّحْلَ. فَفَعَلُوا، فَلَمْ يَلْبَثُوا أَنْ جَاءَهُمْ عَبْدُ اللَّهِ بْنُ دِينَارٍ مَوْلَى بَنِي عَامِرٍ، وَكَانَ عَلَى حَرَسِ عَدِيٍّ، فَجَاءَ يَشْتَدُّ إِلَى الْبَابِ هُوَ وَأَصْحَابُهُ، وَأَخَذُوا يُعَالِجُونَ الْبَابَ، فَلَمْ يُطِيقُوا قَلْعَهُ، وَأَعْجَلَهُمُ النَّاسُ فَخَلَّوْا عَنْهُمْ. وَجَاءَ يَزِيدُ بْنُ الْمُهَلَّبِ حَتَّى نَزَلَ دَارًا لِسُلَيْمَانَ بْنِ زِيَادِ بْنِ أَبِيهِ، إِلَى جَنْبِ الْقَصْرِ، وَأَتَى بِالسَّلَالِيمِ وَفَتَحَ الْقَصْرَ، وَأُتِيَ بِعَدِيِّ بْنِ أَرْطَاةَ، فَحَبَسَهُ، وَقَالَ لَهُ: لَوْلَا حَبْسُكَ إِخْوَتِي لَمَا حَبَسْتُكَ. فَلَمَّا ظَهَرَ يَزِيدُ هَرَبَ رُءُوسُ أَهْلِ الْبَصْرَةِ مِنْ تَمِيمٍ، وَقَيْسٍ، وَمَالِكِ بْنِ الْمُنْذِرِ، فَلَحِقُوا بِالْكُوفَةِ، وَلَحِقَ بَعْضُهُمْ بِالشَّامِ، وَخَرَجَ الْمُغِيرَةُ بْنُ زِيَادِ ( بْنِ عَمْرٍو الْعَتَكِيُّ نَحْوَ الشَّامِ، فَلَقِيَ خَالِدًا الْقَسْرِيَّ، وَعَمْرَو بْنَ يَزِيدَ الْحَكَمِيَّ، وَمَعَهُمَا حُمَيْدَ بْنَ ) عَبْدِ الْمَلِكِ بْنِ الْمُهَلَّبِ قَدْ أَقْبَلُوا بِأَمَانِ يَزِيدَ بْنِ الْمُهَلَّبِ، وَكُلِّ شَيْءٍ أَرَادَهُ، فَسَأَلَاهُ عَنِ الْخَبَرِ، فَخَلَا بِهِمَا سِرًّا مِنْ حُمَيْدٍ، وَأَخْبَرَهُمَا وَقَالَ: أَيْنَ تُرِيدَانِ ؟ فَأَخْبَرَاهُ بِأَمَانِ يَزِيدَ. فَقَالَ: إِنْ يَزِيدَ قَدْ ظَهَرَ عَلَى الْبَصْرَةِ، وَقَتَلَ الْقَتْلَى وَحَبَسَ عَدِيًّا، فَارْجِعَا. فَرَجِعَا، وَأَخَذَا حُمَيْدًا مَعَهُمَا، فَقَالَ لَهُمَا حُمَيْدُ: أَنْشُدُكُمَا اللَّهُ أَنَّ تُخَالِفَا مَا بُعِثْتُمَا بِهِ، فَإِنَّ ابْنَ الْمُهَلَّبِ قَابِلٌ مِنْكُمَا، وَإِنَّ هَذَا وَأَهْلَ بَيْتِهِ لَمْ يَزَالُوا لَنَا أَعْدَاءً، فَلَا تَسْمَعَا مَقَالَتَهُ. فَلَمْ يَقْبَلَا قَوْلَهُ وَرَجَعَا بِهِ. وَأَخَذَ عَبْدُ الْحَمِيدِ بْنُ عَبْدِ الرَّحْمَنِ بِالْكُوفَةِ خَالِدَ بْنَ يَزِيدَ بْنَ الْمُهَلَّبِ، وَحَمَّالَ بْنَ زَحْرٍ، وَلَمْ يَكُونَا فِي شَيْءٍ مِنَ الْأَمْرِ، فَأَوْثَقَهُمَا وَسَيَّرَهُمَا إِلَى الشَّامِ، فَحَبَسَهُمَا يَزِيدُ بْنُ عَبْدِ الْمَلِكِ، فَلَمْ يُفَارِقَا السِّجْنَ حَتَّى هَلَكَا فِيهِ. إرسال يزيد بن عبد الملك جيشا إلى العراق وَأَرْسَلَ يَزِيدُ بْنُ عَبْدِ الْمَلِكِ إِلَى الْكُوفَةِ شَيْئًا عَلَى أَهْلِهَا وَيُمَنِّيهِمُ الزِّيَادَةَ. وَجَهَّزَ أَخَاهُ مَسْلَمَةَ بْنَ عَبْدِ الْمَلِكِ، وَابْنَ أَخِيهِ الْعَبَّاسَ بْنَ الْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ فِي سَبْعِينَ أَلْفَ مُقَاتِلٍ مِنْ أَهْلِ الشَّامِ وَالْجَزِيرَةِ، وَقِيلَ: كَانُوا ثَمَانِينَ أَلْفًا، فَسَارُوا إِلَى الْعِرَاقِ. وَكَانَ مَسْلَمَةُ يَعِيبُ الْعَبَّاسَ وَيَذُمُّهُ، فَوَقَعَ بَيْنَهُمَا اخْتِلَافٌ، فَكَتَبَ إِلَيْهِ الْعَبَّاسُ: أَلَا نَفْسِي فِدَاكَ أَبَا سَعِيدٍ وَتَقْصُرُ عَنْ مُلَاحَاتِي وَعَذْلِي فَلَوْلَا أَنَّ أَصْلَكَ حِينَ يُنْمَى وَفَرْعَكَ مُنْتَهَى فَرْعِي وَأَصْلِي وَأَنِّي إِنْ رَمَيْتُكَ هُضْتُ عَظْمِي وَنَالَتْنِي إِذَا نَالَتْكَ نَبْلِي لَقَدْ أَنْكَرْتَنِي إِنْكَارَ خَوْفٍ يُقَصِّرُ مِنْكَ عَنْ شَتْمِي وَأَكْلِي كَقَوْلِ الْمَرْءِ عَمْرٌو فِي الْقَوَافِي أُرِيدُ حَيَاتَهُ وَيُرِيدُ قَتْلِي قِيلَ: إِنَّ هَذِهِ الْأَبْيَاتَ لِلْعَبَّاسِ، وَقِيلَ: إِنَّمَا تَمَثَّلَ بِهَا. فَبَلَغَ ذَلِكَ يَزِيدَ بْنَ عَبْدِ الْمَلِكِ، فَأَرْسَلَ إِلَيْهِمَا وَأَصْلَحَ بَيْنَهُمَا، وَقَدِمَا الْكُوفَةَ وَنَزَلَا بِالنُّخَيْلَةِ، فَقَالَ مَسْلَمَةُ: لَيْتَ هَذَا الْمَزُونِيَّ، يَعْنِي ابْنَ الْمُهَلَّبِ، لَا كَلَّفَنَا اتِّبَاعَهُ فِي هَذَا الْبَرْدِ. فَقَالَ حَيَّانُ النَّبَطِيُّ مَوْلًى لِشَيْبَانَ: أَنَا أَضْمَنُ لَكَ أَنَّهُ لَا يَبْرَهُ الْأَرْصَةَ، يُرِيدُ أَضْمَنُ أَنَّهُ لَا يَبْرَحُ الْعَرْصَةَ. فَقَالَ لَهُ الْعَبَّاسُ: لَا أُمَّ لَكَ أَنْتَ بِالنَّبَطِيَّةِ أَبْصَرُ مِنْكَ بِهَذَا ! فَقَالَ حَيَّانُ: أَنَبَطَ اللَّهُ وَجْهَكَ أَسْقَرَ أَهَمَرَ لَيْسَ أَلَيْهِ طَابَئُ الْخِلَافَةِ، يُرِيدُ: أَشْقَرَ أَحْمَرَ لَيْسَ عَلَيْهِ طَابَعُ الْخِلَافَةِ. قَالَ مَسْلَمَةُ: يَا أَبَا سُفْيَانَ لَا يَهُولَنَّكَ كَلَامُ الْعَبَّاسِ. فَقَالَ: إِنَّهُ أَهْمَقُ، يُرِيدُ أَحْمَقَ. وَلَمَّا سَمِعَ أَصْحَابُ بْنُ الْمُهَلَّبِ وُصُولَ مَسْلَمَةَ وَأَهْلِ الشَّامِ رَاعَهُمْ ذَلِكَ، فَبَلَغَ ابْنَ الْمُهَلَّبِ، فَخَطَبَ النَّاسَ وَقَالَ: قَدْ رَأَيْتُ أَهْلَ الْعَسْكَرِ وَخَوْفَهُمْ، يَقُولُونَ: جَاءَ أَهْلُ الشَّامِ وَمَسْلَمَةُ، وَمَا أَهْلُ الشَّامِ ؟ هَلْ هُمْ إِلَّا تِسْعَةُ أَسْيَافٍ، سَبْعَةٌ مِنْهَا إِلَيَّ وَسَيْفَانِ عَلَيَّ ؟ وَمَا مَسْلَمَةُ إِلَّا جَرَادَةٌ صَفْرَاءُ، أَتَاكُمْ فِي بَرَابِرَةٍ، وَجَرَامِقَةٍ، وَجَرَاجِمَةٍ، وَأَنْبَاطٍ، وَأَبْنَاءِ فَلَّاحِينَ وَأَوْبَاشٍ، وَأَخْلَاطٍ، أَوَلَيْسُوا بَشَرًا يَأْلَمُونَ كَمَا تَأْلَمُونَ، وَتَرْجُونَ مِنَ اللَّهِ مَا لَا يَرْجُونَ ؟ أَعِيرُونِي سَوَاعِدَكُمْ تُصَفِّقُونَ بِهَا وُجُوهَهُمْ وَقَدْ وَلَّوُا الْأَدْبَارَ. وَاسْتَوْسَقُوا أَهْلُ الْبَصْرَةِ لِيَزِيدَ بْنِ الْمُهَلَّبِ، وَبَعَثَ عُمَّالَهُ عَلَى الْأَهْوَازِ وَفَارِسَ وَكَرْمَانَ، وَبَعَثَ إِلَى خُرَاسَانَ مُدْرِكَ بْنَ الْمُهَلَّبِ، وَعَلَيْهَا عَبْدُ الرَّحْمَنِ بْنُ نُعَيْمٍ، فَقَالَ لِأَهْلِهَا: هَذَا مُدْرِكٌ قَدْ أَتَاكُمْ لِيُلْقِيَ بَيْنَكُمُ الْحَرْبَ وَأَنْتُمْ فِي بِلَادِ عَافِيَةٍ وَطَاعَةٍ، فَسَارَ بَنُو تَمِيمٍ لِيَمْنَعُوهُ، وَبَلَغَ الْأَزْدَ بِخُرَاسَانَ ذَلِكَ، فَخَرَجَ مِنْهُمْ نَحْوُ أَلْفَيْ فَارِسٍ، فَلَقُوا مُدْرِكًا عَلَى رَأْسِ الْمَفَازَةِ، فَقَالُوا لَهُ: إِنَّكَ أَحَبُّ النَّاسِ إِلَيْنَا، وَقَدْ خَرَجَ أَخُوكَ، فَإِنْ يَظْهَرْ، فَإِنَّمَا ذَلِكَ لَنَا، وَنَحْنُ أَسْرَعُ النَّاسِ إِلَيْكُمْ وَأَحَقُّهُ بِذَلِكَ، وَإِنْ تَكُنِ الْأُخْرَى، فَمَا لَكَ فِي أَنْ تُغَشِّيَنَا الْبَلَاءَ رَاحَةً. فَانْصَرَفَ عَنْهُمْ، فَلَمَّا اسْتَجْمَعَ أَهْلُ الْبَصْرَةِ لِيَزِيدَ خَطْبَهُمْ، وَأَخْبَرَهُمْ أَنَّهُ يَدْعُوهُمْ إِلَى كِتَابِ اللَّهِ وَسُنَّةِ نَبِيِّهِ وَيَحُثُّهُمْ عَلَى الْجِهَادِ، وَيَزْعُمُ أَنَّ جِهَادَ أَهْلِ الشَّامِ أَعْظَمُ ثَوَابًا مِنْ جِهَادِ التُّرْكِ وَالدَّيْلَمِ. وَكَانَ الْحَسَنُ الْبَصْرِيُّ يَسْمَعُ، فَرَفَعَ صَوْتَهُ يَقُولُ: وَاللَّهِ لَقَدْ رَأَيْنَاكَ وَالِيًا وَمُولًى عَلَيْكَ، فَمَا يَنْبَغِي لَكَ ذَلِكَ. وَوَثَبَ أَصْحَابُهُ فَأَخَذُوا بِفَمِهِ وَأَجْلَسُوهُ، ثُمَّ خَرَجُوا مِنَ الْمَسْجِدِ وَعَلَى بَابِ الْمَسْجِدِ النَّضْرُ بْنُ أَنَسِ بْنِ مَالِكٍ يَقُولُ: يَا عِبَادَ اللَّهِ مَا تَنْقِمُونَ مِنْ أَنْ تُجِيبُوا إِلَى كِتَابِ اللَّهِ وَسُنَّةِ نَبِيِّهِ، فَوَاللَّهِ مَا رَأَيْنَا ذَلِكَ [ وَلَا رَأَيْتُمُوهُ ] ( مُنْذُ وُلِدْتُمْ إِلَّا هَذِهِ الْأَيَّامَ ) [ مِنْ إِمَارَةِ ] عُمَرَ بْنِ عَبْدِ الْعَزِيزِ. فَقَالَ الْحَسَنُ: وَالنَّضْرُ أَيْضًا قَدْ شَهِدَ. فَدَخَلَ الْحَسَنُ الْبَصْرِيُّ إِلَى الْمَسْجِدِ فَقَالَ لِصَاحِبِهِ: انْظُرْ هَلْ تَرَى وَجْهَ رَجُلٍ تَعْرِفُهُ؟ فَقَالَ: لَا وَاللَّهِ، فَقَالَ: فَوَ اللَّهِ هَؤُلَاءِ الْغُثَاءُ، فَدَنَا مِنَ الْمِنْبَرِ وَإِذَا هُوَ يَدْعُو إِلَى كِتَابِ اللَّهِ وَسُنَّةِ نَبِيِّهِ ﷺ، فَقَالَ الْحَسَنُ: يَزِيدُ يَدْعُو إِلَى كِتَابِ اللَّهِ، وَاللَّهِ لَقَدْ رَأَيْنَاكَ وَالِيًا وَمُوَلَّيًا عَلَيْهِ، فَجَعَلَ أَصْحَابُهُ يَأْخُذُونَ عَلَى فِيهِ لِئَلَّا يَتَكَلَّمَ، فَقَالَ الْحَسَنُ: إِنَّمَا كَانَ يَزِيدُ بِالْأَمْسِ يَضْرِبُ رِقَابَ هَؤُلَاءِ وَيَسْرَحُ بِهَا إِلَى بَنِي مَرْوَانَ يُرِيدُ رِضَاهُمْ، فَلَمَّا غَضِبَ نَصَّبَ هَؤُلَاءِ وَقَالَ: أَدْعُوكُمْ إِلَى كِتَابِ اللَّهِ وَسُنَّةِ الْعُمَرَيْنِ، وَإِنَّ مِنْ سُنَّةِ الْعُمَرَيْنِ أَنْ يُوضَعَ قَيْدٌ فِي رِجْلِهِ ثُمَّ يُرَدُّ إِلَى مَحْبَسِ عُمَرَ. فَقَالَ رَجُلٌ: يَا أَبَا سَعِيدٍ، كَأَنَّكَ رَاضٍ عَنْ أَهْلِ الشَّامِ، فَقَالَ: أَنَا رَاضٍ عَنْ أَهْلِ الشَّامِ، قَبَّحَهُمُ اللَّهُ وَبَرَّحَهُمْ، أَلَيْسُوا الَّذِينَ أَحَلُّوا حَرَمَ رَسُولِ اللَّهِ ﷺ وَقَتَلُوا أَهْلَهُ ثُمَّ خَرَجُوا إِلَى بَيْتِ اللَّهِ الْحَرَامِ فَهَدَمُوا الْكَعْبَةَ وَأَوْقَدُوا النَّارَ بَيْنَ أَحْجَارِهَا وَأَسْتَارِهَا، عَلَيْهِمْ لَعْنَةُ اللَّهِ. ثُمَّ إِنَّ يَزِيدَ سَارَ مِنَ الْبَصْرَةِ، وَاسْتَعْمَلَ عَلَيْهَا أَخَاهُ مَرْوَانَ بْنَ الْمُهَلَّبِ، وَأَتَى وَاسِطًا، وَكَانَ قَدِ اسْتَشَارَ أَصْحَابَهُ حِينَ تَوَجَّهَ نَحْوَ وَاسِطَ، فَقَالَ لَهُ أَخُوهُ حَبِيبٌ وَغَيْرُهُ: نَرَى أَنْ نَخْرُجَ وَنَنْزِلَ بِفَارِسَ، فَنَأْخُذَ بِالشِّعَابِ وَالْعِقَابِ، وَنَدْنُو مِنْ خُرَاسَانَ، وَنُطَاوِلُ أَهْلَ الشَّامِ، فَإِنَّ أَهْلَ الْجِبَالِ يَأْتُونَ إِلَيْكَ، وَفِي يَدِكَ الْقِلَاعُ وَالْحُصُونُ. فَقَالَ: لَيْسَ هَذَا بِرَأْيٍ، تُرِيدُونَ أَنْ تَجْعَلُونِي طَائِرًا عَلَى رَأْسِ جَبَلٍ. فَقَالَ حَبِيبٌ: إِنَّ الرَّأْيَ الَّذِي كَانَ يَنْبَغِي أَنْ يَكُونَ أَوَّلَ الْأَمْرِ قَدْ فَاتَ، قَدْ أَمَرْتُكَ حَيْثُ ظَهَرْتَ عَلَى الْبَصْرَةِ أَنْ تُوَجِّهَ خَيْلًا عَلَيْهَا بَعْضُ أَهْلِكَ إِلَى الْكُوفَةِ، وَإِنَّمَا بِهَا عَبْدُ الْحَمِيدِ، مَرَرْتَ بِهِ فِي سَبْعِينَ رَجُلًا فَعَجَزَ عَنْكَ، فَهُوَ عَنْ خَيْلِكَ أَعْجَزُ، فَسَبَقَ إِلَيْهَا أَهْلُ الشَّامِ، وَأَكْثَرُ أَهْلِهَا يَرَوْنَ رَأْيَكَ، وَلَأَنْ تَلِيَ عَلَيْهِمْ أَحَبُّ إِلَيْهِمْ مِنْ أَنْ يَلِيَ عَلَيْهِمْ أَهْلُ الشَّامِ، ( فَلَمْ تُطِعْنِي، وَأَنَا أُشِيرُ الْآنَ بِرَأْيٍ، سَرِّحْ مَعَ بَعْضِ أَهْلِكَ خَيْلًا كَثِيرَةً مِنْ خَيْلِكَ، فَتَأْتِيَ الْجَزِيرَةَ وَتُبَادِرَ إِلَيْهَا حَتَّى يَنْزِلُوا حِصْنًا مِنْ حُصُونِهِمْ، وَتَسِيرَ فِي أَثَرِهِمْ، فَإِذَا أَقْبَلَ أَهْلُ الشَّامِ ) يُرِيدُونَكَ، لَمْ يَدَعُوَا جُنْدَكَ بِالْجَزِيرَةِ يُقْبِلُونَ إِلَيْكَ فَيُقِيمُونَ عَلَيْهِمْ، فَيَحْبِسُونَهُمْ عَنْكَ حَتَّى تَأْتِيَهُمْ، وَيَأْتِيَكَ مَنْ بِالْمَوْصِلِ مِنْ قَوْمِكَ، وَيَنْفَضَّ إِلَيْكَ أَهْلُ الْعِرَاقِ وَأَهْلُ الثُّغُورِ، وَتَقَاتِلُهُمْ فِي أَرْضٍ رَخِيصَةِ السِّعْرِ، وَقَدْ جَعَلْتَ الْعِرَاقَ كُلَّهُ وَرَاءَ ظَهْرِكَ. قَالَ: أَكْرَهُ أَنْ أُقَطِّعَ جَيْشِي. فَلَمَّا نَزَلَ وَاسِطًا أَقَامَ بِهَا أَيَّامًا يَسِيرَةً، وَخَرَجَتِ السَّنَةُ.
✧ The Entry of Yazīd b. al-Muhallab into al-Baṣrah and His Renunciation of Yazīd b. ʿAbd al-Malik In the year one hundred and one, Yazīd b. al-Muhallab went forth and renounced Yazīd b. ʿAbd al-Malik, and took possession of al-Baṣrah. That was because when ʿUmar died and Yazīd b. ʿAbd al-Malik was given the oath of allegiance, he wrote to ʿAbd al-Ḥamīd b. ʿAbd al-Raḥmān and to ʿAdī b. Arṭāh, commanding them to be on guard against Yazīd, and informing them of his flight. He ordered ʿAdī to seize those of the family of al-Muhallab who were in al-Baṣrah, so he seized them and imprisoned them, among them al-Mufaḍḍal, Ḥabīb, and Marwān, the sons of al-Muhallab. Yazīd advanced until he rose over al-Quṭquṭānah, and ʿAbd al-Ḥamīd sent an army against them, commanded by Hishām b. Musāḥiq al-ʿĀmirī, of ʿĀmir of Banū Luʾayy. They marched until they encamped at al-ʿUdhayb, and Yazīd passed near them, but they did not advance against him. Yazīd went on toward al-Baṣrah, while ʿAdī b. Arṭāh had gathered the people of al-Baṣrah and dug a trench around it. He put al-Mughīrah b. ʿAbd Allāh b. Abī ʿAqīl al-Thaqafī in command of the cavalry of al-Baṣrah. Yazīd came with his companions who were with him, and his brother Muḥammad b. al-Muhallab met him with those of his family, his people, and his clients who had gathered to him. ʿAdī appointed a man over each fifth of the fifths of al-Baṣrah: over al-Azd he appointed al-Mughīrah b. Ziyād b. ʿAmr al-ʿAtakī; over Tamīm, Muḥriz b. Ḥumrān al-Saʿdī; over the fifth of Bakr, Mufarrij b. Shaybān b. Mālik b. Mismaʿ; over ʿAbd al-Qays, Mālik b. al-Mundhir b. al-Jārūd; and over the people of al-ʿĀliyah, ʿAbd al-Aʿlā b. ʿAbd Allāh b. ʿĀmir. The people of al-ʿĀliyah are Quraysh, Kinānah, al-Azd, Bajīlah, Khathʿam, Qays ʿAylān altogether, Muzaynah, and the people of al-ʿĀliyah and al-Kūfah are called the quarter of the people of al-Madīnah. Yazīd advanced, not passing by any cavalry of their cavalry or any tribe of their tribes but that they moved aside for him from his path. Yazīd advanced until he alighted at his house, and people began coming and going to him. He sent word to ʿAdī: "Send my brothers to me, and I will make peace with you regarding al-Baṣrah, and leave you and it, until I take for myself from Yazīd what I desire." But ʿAdī would not accept that from him. So Ḥumayd b. ʿAbd al-Malik b. al-Muhallab traveled to Yazīd b. ʿAbd al-Malik, and Yazīd b. ʿAbd al-Malik sent with him Khālid al-Qasrī and ʿAmr b. Yazīd al-Ḥakamī with a guarantee of safety for Yazīd b. al-Muhallab and his family. Yazīd b. al-Muhallab began giving pieces of gold and silver to whoever came to him, so the people inclined to him. ʿAdī, on the other hand, gave only two dirhams at a time, saying: "It is not lawful for me to give you a dirham from the public treasury except by the command of Yazīd b. ʿAbd al-Malik; but make do with these until the order comes regarding that." About that al-Farazdaq said: I think the men of the two dirhams are being driven by their appointed times and their places of falling to death; and the shrewdest of them is he who stayed in the bottom of his house and was certain that death must inevitably occur. Banū ʿAmr b. Tamīm went out from among ʿAdī's companions and encamped at al-Mirbad. Yazīd b. al-Muhallab sent against them a client of his called Dāris, who charged them and put them to flight. Yazīd went out when the people had gathered to him until he encamped at the cemetery of Banū Yashkur, which is halfway between him and the palace. Qays, Tamīm, and the people of Syria met him, and they fought for a little while. Yazīd's companions charged them and they were defeated. Ibn al-Muhallab pursued them until he drew near the palace, and ʿAdī came out against them in person. Among his companions, Mūsā b. al-Wajīh al-Ḥimyarī and al-Ḥārith b. al-Muṣarrif al-Awdī were killed; the latter had been one of the horsemen of al-Ḥajjāj and one of the nobles of the people of Syria. ʿAdī's companions were defeated. Yazīd's brothers, who were in ʿAdī's prison, heard the sounds drawing near and the arrows falling in the palace. ʿAbd al-Malik said to them: "I think Yazīd has prevailed, and I do not feel safe from those with ʿAdī, of Muḍar and the people of Syria, that they may come to us and kill us before Yazīd reaches us. Lock the door and put the saddle against it." They did so, and it was not long before ʿAbd Allāh b. Dīnār, a client of Banū ʿĀmir who was in charge of ʿAdī's guard, came rushing to the door with his companions. They began working on the door but could not force it open, and the people hurried them on, so they left them alone. Yazīd b. al-Muhallab came and alighted at a house belonging to Sulaymān b. Ziyād b. Abīhi, beside the palace. He brought ladders, opened the palace, and ʿAdī b. Arṭāh was brought to him. He imprisoned him and said to him: "Were it not for your imprisoning my brothers, I would not have imprisoned you." When Yazīd prevailed, the chiefs of the people of al-Baṣrah of Tamīm, Qays, and Mālik b. al-Mundhir fled and joined al-Kūfah, and some of them joined Syria. Al-Mughīrah b. Ziyād b. ʿAmr al-ʿAtakī went out toward Syria and met Khālid al-Qasrī and ʿAmr b. Yazīd al-Ḥakamī, who together with Ḥumayd b. ʿAbd al-Malik b. al-Muhallab had set out with the guarantee of safety for Yazīd b. al-Muhallab and all that he desired. They asked him for the news, and he drew them aside secretly from Ḥumayd and told them, saying: "Where do you intend to go?" They informed him of the guarantee of safety for Yazīd. He said: "Yazīd has prevailed over al-Baṣrah, has killed those killed, and has imprisoned ʿAdī. Turn back." So they turned back and took Ḥumayd with them. Ḥumayd said to them: "I adjure you by God not to go against what you were sent with, for Ibn al-Muhallab will accept it from you, and this man and his household have always been enemies to us; do not listen to what he says." But they would not accept his words and turned back with him. In al-Kūfah, ʿAbd al-Ḥamīd b. ʿAbd al-Raḥmān seized Khālid b. Yazīd b. al-Muhallab and Ḥammāl b. Zaḥr, although they had had no part in the affair. He bound them and sent them to Syria, and Yazīd b. ʿAbd al-Malik imprisoned them. They did not leave the prison until they perished in it. Yazīd b. ʿAbd al-Malik's Sending an Army to Iraq Yazīd b. ʿAbd al-Malik sent to al-Kūfah something for its people, promising them increase. He equipped his brother Maslamah b. ʿAbd al-Malik and his nephew al-ʿAbbās b. al-Walīd b. ʿAbd al-Malik with seventy thousand fighting men from the people of Syria and al-Jazīrah—it is said they were eighty thousand—and they marched to Iraq. Maslamah used to find fault with al-ʿAbbās and disparage him, and disagreement fell between them. Al-ʿAbbās wrote to him: Would that my soul be your ransom, Abū Saʿīd, and that you would cease from reproaching me and blaming me. Were it not that your root, when lineage is traced, and your branch are the utmost of my branch and my root, and that if I cast at you I would break my own bone, and my arrow would strike me when it struck you, you would have found me denying you with the denial of one who fears, which would make you fall short of reviling me and consuming me, like the saying of the man ʿAmr regarding rhymes: I desire his life, and he desires my killing. It is said these verses are by al-ʿAbbās, and it is said he merely quoted them. That reached Yazīd b. ʿAbd al-Malik, so he sent to them and made peace between them. They arrived at al-Kūfah and encamped at al-Nukhaylah. Maslamah said: "If only this man from al-Mazūn—meaning Ibn al-Muhallab—would not make us follow him in this cold." Ḥayyān al-Nabaṭī, a client of Shaybān, said: "I guarantee for you that he will not leave the courtyard," meaning: I guarantee that he will not depart from the open ground. Al-ʿAbbās said to him: "May you have no mother! You, with your Nabataean speech, are more discerning of this than you are." Ḥayyān said: "May God make your face Nabataean, fair-haired and reddish, not bearing the stamp of the caliphate," meaning: fair-skinned and red, not bearing the stamp of the caliphate. Maslamah said: "O Abū Sufyān, do not let the words of al-ʿAbbās alarm you." He said: "He is a fool," meaning: a fool. When Ibn al-Muhallab's companions heard of the arrival of Maslamah and the people of Syria, that alarmed them. It reached Ibn al-Muhallab, so he addressed the people and said: "I have seen the people of the camp and their fear, saying: 'The people of Syria and Maslamah have come.' And what are the people of Syria? Are they anything but nine swords, seven of them on my side and two against me? And what is Maslamah but a yellow locust? He has come to you with Berbers, Jarāmiqah, Jarājimah, Nabataeans, sons of peasants, rabble, and mixed riffraff. Are they not human beings who feel pain as you feel pain, and you hope from God what they do not hope? Lend me your forearms with which you will slap their faces, for they have turned their backs." The people of al-Baṣrah united in support of Yazīd b. al-Muhallab. He sent his governors over al-Ahwāz, Fārs, and Kirmān, and he sent Mudrik b. al-Muhallab to Khurāsān, over which ʿAbd al-Raḥmān b. Nuʿaym was governor. He said to its people: "This Mudrik has come to you to cast war among you while you are in a land of security and obedience." Banū Tamīm marched to prevent him, and the news reached al-Azd in Khurāsān, and about two thousand horsemen of them went out and met Mudrik at the edge of the desert. They said to him: "You are the most beloved of people to us, and your brother has gone forth. If he prevails, then that is for us, and we are the swiftest of people to you and the most deserving of it. But if it is the other way, then there is no comfort for you in covering us with affliction." So he turned away from them. When the people of al-Baṣrah had fully gathered to Yazīd, he addressed them and informed them that he was calling them to the Book of God and the Sunnah of His Prophet, and he urged them to jihād, claiming that jihād against the people of Syria was greater in reward than jihād against the Turks and the Daylamites. Al-Ḥasan al-Baṣrī was listening, and he raised his voice saying: "By God, we have seen you as a governor and as one governed over you, and that is not befitting for you." His companions leapt up, seized him by the mouth, and made him sit. Then they left the mosque, and at the door of the mosque was al-Naḍr b. Anas b. Mālik saying: "O servants of God, what do you find blameworthy in responding to the Book of God and the Sunnah of His Prophet? By God, we have not seen that, nor have you seen it, since you were born except in these days, from the rule of ʿUmar b. ʿAbd al-ʿAzīz." Al-Ḥasan said: "And al-Naḍr too has testified." Al-Ḥasan al-Baṣrī entered the mosque and said to his companion: "Look, do you see the face of any man you know?" He said: "No, by God." He said: "Then, by God, these are the scum." He drew near the pulpit, and there he was calling to the Book of God and the Sunnah of His Prophet ﷺ. Al-Ḥasan said: "Yazīd calls to the Book of God? By God, we have seen you as a governor and as one appointed over it." His companions began taking hold of his mouth so that he would not speak. Al-Ḥasan said: "Only yesterday Yazīd was striking the necks of these people and sending them to the Banū Marwān, seeking their approval. Then when he grew angry, he set up these people and said: 'I call you to the Book of God and the Sunnah of the two ʿUmars.' Yet part of the Sunnah of the two ʿUmars is that a shackle be placed on his leg and then he be returned to the prison of ʿUmar." A man said: "O Abū Saʿīd, it is as though you are pleased with the people of Syria." He said: "I am pleased with the people of Syria? May God disfigure them and vex them! Are they not the ones who violated the sanctuary of the Messenger of God ﷺ and killed his family, then went out to the Sacred House of God and demolished the Kaʿbah and lit fire among its stones and its coverings? Upon them be the curse of God." Then Yazīd marched from al-Baṣrah, appointing his brother Marwān b. al-Muhallab over it, and came to Wāsiṭ. He had consulted his companions when he headed toward Wāsiṭ. His brother Ḥabīb and others said to him: "We think you should depart and encamp in Fārs, and take the mountain passes and defiles, and draw near to Khurāsān, and prolong the struggle against the people of Syria. For the people of the mountains will come to you, and in your hand will be the fortresses and strongholds." He said: "This is not sound judgment. You want to make me a bird on top of a mountain." Ḥabīb said: "The right course that should have been taken at the beginning of the affair has been missed. When you prevailed over al-Baṣrah, I ordered you to send cavalry under one of your family to al-Kūfah, for there was only ʿAbd al-Ḥamīd there; you passed by him with seventy men and he was unable to stop you, so he is even more unable against your cavalry. But the people of Syria got there first, and most of its people share your view, and for you to rule over them is dearer to them than for the people of Syria to rule over them. But you did not obey me. Now I advise you with a plan: send with one of your family a large force of your cavalry to al-Jazīrah, and hasten to it until they occupy one of their fortresses, and march in their wake. Then when the people of Syria come against you, they will not leave your army in al-Jazīrah alone, but will advance against you, and you will set them against them, and they will hold them back from you until you come to them. And those of your people in al-Mawṣil will come to you, and the people of Iraq and the people of the frontier fortresses will disperse to you. You will fight them in a land of cheap prices, and you will have put all of Iraq behind your back." He said: "I dislike dividing my army." When he encamped at Wāsiṭ, he stayed there a few days, and the year came to an end.
Tarikh (al-Tabari) 2454No grade recorded
وَحَجَّ بِالنَّاسِ فِي سنة إحدى ومائة عَبْدُ الرَّحْمَنِ بْنُ الضَّحَّاكِ بْنِ قَيْسٍ أَمِيرُ الْمَدِينَةِ. وَعَلَى مَكَّةَ عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللَّهِ بْنِ خَالِدِ بْنِ أُسَيْدٍ، وَعَلَى الْكُوفَةِ عَبْدُ الْحَمِيدِ بْنُ عَبْدِ الرَّحْمَنِ بْنِ زَيْدِ بْنِ الْخَطَّابِ، وَعَلَى قَضَائِهَا عَامِرٌ الشَّعْبِيُّ، وَعَلَى الْبَصْرَةِ يَزِيدُ بْنُ الْمُهَلَّبِ قَدِ اسْتَحْوَذَ عَلَيْهَا وَخَلَعَ أَمِيرَ الْمُؤْمِنِينَ يَزِيدَ بْنَ عَبْدِ الْمَلِكِ. وَكَانَ عَلَى خُرَاسَانَ عَبْدُ الرَّحْمَنِ بْنُ نُعَيْمٍ.
✧ ʿAbd al-Raḥmān b. al-Ḍaḥḥāk b. Qays, governor of Madinah, led the people in the pilgrimage in the year 101. Over Makkah was ʿAbd al-ʿAzīz b. ʿAbd Allāh b. Khālid b. Usayd; over Kufa was ʿAbd al-Ḥamīd b. ʿAbd al-Raḥmān b. Zayd b. al-Khaṭṭāb, and over its judiciary was ʿĀmir al-Shaʿbī; over Basra was Yazīd b. al-Muhallab, who had taken control of it and renounced the Commander of the Faithful Yazīd b. ʿAbd al-Malik. Over Khurasan was ʿAbd al-Raḥmān b. Nuʿaym.
Tarikh (al-Tabari) 2455No grade recorded
مَقْتَلِ يَزِيدَ بْنِ الْمُهَلَّبِ ثُمَّ إِنَّ يَزِيدَ بْنَ الْمُهَلَّبِ سَارَ عَنْ وَاسِطَ، وَاسْتَخْلَفَ عَلَيْهَا ابْنَهُ مُعَاوِيَةَ وَجَعَلَ عِنْدَهُ بَيْتَ الْمَالِ وَالْأُسَرَاءِ، وَسَارَ عَلَى فَمِ النِّيلِ حَتَّى نَزَلَ الْعَقْرَ، وَقَدَّمَ أَخَاهُ عَبْدَ الْمَلِكِ بْنَ الْمُهَلَّبِ نَحْوَ الْكُوفَةِ، فَاسْتَقْبَلَهُ الْعَبَّاسُ بْنُ الْوَلِيدِ بُسُورًا، فَاقْتَتَلُوا، فَحَمَلَ عَلَيْهِمْ أَصْحَابُ عَبْدِ الْمَلِكِ حَمْلَةً كَشَفُوهُمْ فِيهَا، وَمَعَهُمْ نَاسٌ مِنْ تَمِيمٍ وَقَيْسٍ مِنْ أَهْلِ الْبَصْرَةِ، فَنَادَوْا: يَا أَهْلَ الشَّامِ ! اللَّهَ اللَّهَ أَنْ تُسْلِمُونَا ! وَقَدِ اضْطَرَّهُمْ أَصْحَابُ عَبْدِ الْمَلِكِ إِلَى النَّهْرِ. فَقَالَ أَهْلُ الشَّامِ: لَا بَأْسَ عَلَيْكُمْ، إِنَّ لَنَا جَوْلَةً فِي أَوَّلِ الْقِتَالِ، ثُمَّ كَرُّوا عَلَيْهِمْ فَانْكَشَفَ أَصْحَابُ عَبْدِ الْمَلِكِ، فَانْهَزَمُوا وَعَادُوا إِلَى يَزِيدَ. وَأَقْبَلَ مَسْلَمَةُ يَسِيرُ عَلَى شَاطِئِ الْفُرَاتِ إِلَى الْأَنْبَارِ، وَعَقَدَ عَلَيْهَا الْجِسْرَ، فَعَبَرَ وَسَارَ حَتَّى نَزَلَ عَلَى ابْنِ الْمُهَلَّبِ، وَأَتَى إِلَى ابْنِ الْمُهَلَّبِ نَاسٌ مِنْ أَهْلِ الْكُوفَةِ كَثِيرٌ، وَمِنَ الثُّغُورِ، فَبَعَثَ عَلَى مَنْ خَرَجَ إِلَيْهِ مِنْ أَهْلِ الْكُوفَةِ وَرُبُعِ أَهْلِ الْمَدِينَةِ عَبْدَ اللَّهِ بْنَ سُفْيَانَ بْنِ يَزِيدَ بْنِ الْمُغَفَّلِ الْأَزْدِيَّ، وَعَلَى رُبُعِ مَذْحِجٍ وَأَسَدٍ النُّعْمَانَ بْنَ إِبْرَاهِيمَ بْنِ الْأَشْتَرِ، وَعَلَى كِنْدَةَ وَرَبِيعَةَ مُحَمَّدَ بْنَ إِسْحَاقَ بْنِ الْأَشْعَثِ، وَعَلَى تَمِيمٍ وَهَمْدَانَ حَنْظَلَةَ بْنَ عَتَّابِ بْنِ وَرْقَاءَ التَّمِيمِيَّ، وَجَمَعَهُمْ جَمِيعًا [ مَعَ ] الْمُفَضَّلِ بْنِ الْمُهَلَّبِ وَأَحْصَى دِيوَانَ ابْنِ الْمُهَلَّبِ مِائَةَ أَلْفٍ وَعِشْرِينَ أَلْفًا، فَقَالَ: لَوَدِدْتُ أَنَّ لِي بِهِمْ مَنْ بِخُرَاسَانَ مِنْ قَوْمِي، ثُمَّ قَامَ فِي أَصْحَابِهِ فَحَرَّضَهُمْ عَلَى الْقِتَالِ. وَكَانَ عَبْدُ الْحَمِيدِ بْنُ عَبْدِ الرَّحْمَنِ قَدْ عَسْكَرَ بِالنُّخَيْلَةِ، وَشَقَّ الْمِيَاهَ، وَجَعَلَ عَلَى أَهْلِ الْكُوفَةِ الْأَرْصَادَ لِئَلَّا يَخْرُجُوا إِلَى ابْنِ الْمُهَلَّبِ، وَبَعَثَ بَعْثًا إِلَى مَسْلَمَةَ مَعَ سَبْرَةَ بْنِ عَبْدِ الرَّحْمَنِ بْنِ مِخْنَفٍ، وَبَعَثَ مَسْلَمَةُ فَعَزَلَ عَبْدَ الْحَمِيدِ عَنِ الْكُوفَةِ، وَاسْتَعْمَلَ عَلَيْهَا مُحَمَّدَ بْنَ عَمْرِو بْنِ الْوَلِيدِ بْنِ عُقْبَةَ، وَهُوَ ذُو الشَّامَةِ. فَجَمَعَ يَزِيدُ رُءُوسَ أَصْحَابِهِ، فَقَالَ: قَدْ رَأَيْتُ أَنْ أَجْمَعَ اثْنَيْ عَشَرَ أَلْفًا فَأَبْعَثُهُمْ مَعَ أَخِي مُحَمَّدِ بْنِ الْمُهَلَّبِ حَتَّى يُبَيِّتُوا مَسْلَمَةَ، وَيَحْمِلُوا مَعَهُمُ الْبَرَاذِعَ وَالْأُكُفَ وَالزُّبْلَ لِدَفْنِ خَنْدَقِهِمْ، فَيُقَاتِلُهُمْ عَلَى خَنْدَقِهِمْ بَقِيَّةَ لَيْلَتِهِ، وَأُمِدَّهُ بِالرِّجَالِ حَتَّى أُصْبِحَ، فَإِذَا أَصْبَحْتُ نَهَضْتُ إِلَيْهِمْ فِي النَّاسِ فَأُنَاجِزُهُمْ، فَإِنِّي أَرْجُو عِنْدَ ذَلِكَ أَنْ يَنْصُرَنَا اللَّهُ عَلَيْهِمْ، فَقَالَ السَّمَيْدَعُ: إِنَّا قَدْ دَعَوْنَاهُمْ إِلَى كِتَابِ اللَّهِ وَسُنَّةِ نَبِيِّهِ، ﷺ، وَقَدْ زَعَمُوا أَنَّهُمْ قَبِلُوا هَذَا مِنَّا، فَلَيْسَ لَنَا أَنْ نَمْكُرَ وَلَا نَغْدُرَ حَتَّى يَرُدُّوا عَلَيْنَا [ مَا زَعَمُوا أَنَّهُمْ قَابِلُوهُ مِنَّا ]. وَقَالَ أَبُو رُؤْبَةَ، وَهُوَ رَأْسُ الطَّائِفَةِ الْمُرْجِئَةِ، وَمَعَهُ أَصْحَابٌ لَهُ: صَدَقَ، هَكَذَا يَنْبَغِي. فَقَالَ يَزِيدُ: وَيْحَكُمُ ! أَتُصَدِّقُونَ بَنِي أُمَيَّةَ أَنَّهُمْ يَعْمَلُونَ بِالْكِتَابِ وَالسُّنَّةِ، وَقَدْ ضَيَّعُوا ذَلِكَ مُنْذُ كَانُوا ؟ إِنَّهُمْ يُخَادِعُونَكُمْ لِيَمْكُرُوا بِكُمْ فَلَا يَسْبِقُوكُمْ إِلَيْهِ، إِنِّي لَقِيتُ بَنِي مَرْوَانَ، فَمَا لَقِيتُ مِنْهُمْ أَمْكَرَ وَلَا ( أَبْعَدَ غَدْرًا ) مِنْ هَذِهِ الْجَرَادَةِ الصَّفْرَاءِ، يَعْنِي مَسْلَمَةَ. قَالُوا: لَا نَفْعَلُ ذَلِكَ حَتَّى يَرُدُّوا عَلَيْنَا مَا زَعَمُوا أَنَّهُمْ قَابِلُوهُ مِنَّا. وَكَانَ مَرْوَانُ بْنُ الْمُهَلَّبِ بِالْبَصْرَةِ يَحُثُّ النَّاسَ عَلَى حَرْبِ أَهْلِ الشَّامِ، وَالْحَسَنُ الْبَصْرِيُّ يُثَبِّطُهُمْ، فَلَمَّا بَلَغَ ذَلِكَ مَرْوَانَ، قَامَ فِي النَّاسِ يَأْمُرُهُمْ بِالْجِدِّ وَالِاحْتِشَادِ، ثُمَّ قَالَ: بَلَغَنِي أَنَّ هَذَا الشَّيْخَ الضَّالَّ الْمُرَائِيَ، وَلَمْ يُسَمِّهِ، يُثَبِّطُ النَّاسَ، وَاللَّهِ لَوْ أَنَّ جَارَهُ نَزَعَ مِنْ خُصِّ دَارِهِ قَصَبَةً لَظَلَّ يَرْعُفُ أَنْفُهُ ! وَايْمُ اللَّهِ لَيَكُفَّنَّ عَنْ ذِكْرِنَا وَعَنْ جَمْعِهِ إِلَيْهِ، سُقَّاطَ الْأُبُلَّةِ وَعُلُوجَ فُرَاتِ الْبَصْرَةِ، أَوْ لَأُنْحِيَنَّ عَلَيْهِ مِبْرَدًا خَشِنًا. فَلَمَّا بَلَغَ ذَلِكَ الْحَسَنَ، قَالَ: وَاللَّهِ [ مَا أَكْرَهُ ] أَنْ يُكْرِمَنِي اللَّهُ بِهَوَانِهِ. فَقَالَ نَاسٌ مِنْ أَصْحَابِهِ: لَوْ أَرَادَكَ ثُمَّ شِئْتَ لَمَنَعْنَاكَ. فَقَالَ لَهُمْ: فَقَدْ خَالَفْتُكُمْ إِذًا إِلَى مَا نَهَيْتُكُمْ عَنْهُ، آمُرُكُمْ أَنْ لَا يَقْتُلَ بَعْضُكُمْ بَعْضًا مَعَ غَيْرِي، وَآمُرُكُمْ أَنْ يَقْتُلَ بَعْضُكُمْ بَعْضًا دُونِي ! فَبَلَغَ ذَلِكَ مَرْوَانَ، فَاشْتَدَّ عَلَيْهِمْ وَطَلَبَهُمْ وَتَفَرَّقُوا، وَكَفَّ عَنِ الْحَسَنِ. وَكَانَ اجْتِمَاعُ يَزِيدَ بْنِ الْمُهَلَّبِ وَمَسْلَمَةَ بْنِ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ ثَمَانِيَةَ أَيَّامٍ. بعث مسلمة إلى الوضاح أن يخرج بالسفن حتى يحرق الجسر فَلَمَّا كَانَ يَوْمُ الْجُمُعَةِ لِأَرْبَعَ عَشْرَةَ مَضَتْ مِنْ صَفَرٍ بَعَثَ مَسْلَمَةُ إِلَى الْوَضَّاحِ أَنْ يَخْرُجَ بِالسُّفُنِ حَتَّى يَحْرِقَ الْجِسْرَ، فَفَعَلَ، وَخَرَجَ مَسْلَمَةُ، فَعَبَّأَ جُنُودَ أَهْلِ الشَّامِ، ثُمَّ قَرُبَ مِنَ ابْنِ الْمُهَلَّبِ وَجَعَلَ عَلَى مَيْمَنَتِهِ جَبَلَةَ بْنَ مَخْرَمَةَ الْكِنْدِيَّ، وَعَلَى مَيْسَرَتِهِ الْهُذَيْلَ بْنَ زُفَرَ بْنَ الْحَارِثِ الْكِلَابِيَّ، وَجَعَلَ الْعَبَّاسُ بْنُ الْوَلِيدِ عَلَى مَيْمَنَتِهِ سَيْفَ بْنَ هَانِئٍ الْهَمْدَانِيَّ، وَعَلَى مَيْسَرَتِهِ سُوِيدَ بْنَ الْقَعْقَاعِ التَّمِيمِيَّ، وَكَانَ مَسْلَمَةُ عَلَى النَّاسِ. وَخَرَجَ يَزِيدُ بْنُ الْمُهَلَّبِ وَقَدْ جَعَلَ عَلَى مَيْمَنَتِهِ حَبِيبَ بْنَ الْمُهَلَّبِ، وَعَلَى مَيْسَرَتِهِ الْمُفَضَّلَ بْنَ الْمُهَلَّبِ. فَخَرَجَ رَجُلٌ مِنْ أَهْلِ الشَّامِ فَدَعَا إِلَى الْمُبَارَزَةِ، فَبَرَزَ إِلَيْهِ مُحَمَّدُ بْنُ الْمُهَلَّبِ، فَضَرَبَهُ مُحَمَّدٌ، فَاتَّقَاهُ الرَّجُلُ بِيَدِهِ وَعَلَى كَفِّهِ كَفٌّ مِنْ حَدِيدٍ، فَضَرَبَهُ مُحَمَّدٌ فَقَطَعَ الْكَفَّ الْحَدِيدَ، وَأَسْرَعَ السَّيْفُ فِي كَفِّهِ وَاعْتَنَقَ فَرَسَهُ فَانْهَزَمَ. فَلَمَّا دِنَّا الْوَضَّاحُ مِنَ الْجِسْرِ أَلْهَبَ فِيهِ النَّارَ، فَسَطَعَ دُخَانُهُ، وَقَدْ أَقْبَلَ النَّاسُ، وَنَشِبَتِ الْحَرْبُ، وَلَمْ يَشْتَدِ الْقِتَالُ، فَلَمَّا رَأَى النَّاسُ الدُّخَانَ، وَقِيلَ لَهُمْ أُحْرِقَ الْجِسْرُ، انْهَزَمُوا، فَقِيلَ لِيَزِيدَ: قَدِ انْهَزَمَ النَّاسُ. فَقَالَ: مِمَّ انْهَزَمُوا ؟ هَلْ كَانَ قِتَالٌ يُنْهَزَمُ مِنْ مِثْلِهِ ؟ فَقِيلَ لَهُ قَالُوا أُحْرِقَ الْجِسْرُ فَلَمْ يَثْبُتْ أَحَدٌ. فَقَالَ: قَبَّحَهُمُ اللَّهُ ! بَقٌّ دُخِّنَ عَلَيْهِ فَطَارَ ! ثُمَّ خَرَجَ مَعَهُ أَصْحَابُهُ فَقَالَ: اضْرِبُوا وُجُوهَ الْمُنْهَزِمِينَ، فَفَعَلُوا ذَلِكَ بِهِمْ حَتَّى كَثُرُوا عَلَيْهِ، وَاسْتَقْبَلَهُ أَمْثَالُ الْجِبَالِ، فَقَالَ: دَعَوْهُمْ فَوَاللَّهِ إِنِّي لَأَرْجُو أَنْ لَا يَجْمَعَنِي وَإِيَّاهُمْ مَكَانٌ أَبَدًا، دَعُوهُمْ يَرْحَمْهُمُ اللَّهُ، غَنَمٌ عَدَا فِي نَوَاحِيهَا الذِّئْبُ ! وَكَانَ يَزِيدُ لَا يُحَدِّثُ نَفْسَهُ بِالْفِرَارِ، وَكَانَ قَدْ أَتَاهُ يَزِيدُ بْنُ الْحَكَمِ بْنِ أَبِي الْعَاصِ الثَّقَفِيُّ، وَهُوَ ابْنُ أَخِي عُثْمَانَ بْنِ أَبِي الْعَاصِ صَاحِبِ رَسُولِ اللَّهِ ﷺ، لَيْسَ بَيْنَهُ وَبَيْنَ الْحَكَمِ بْنِ أَبِي الْعَاصِ وَالِدِ مَرْوَانَ نَسَبٌ، وَهُوَ بِوَاسِطَ، فَقَالَ لَهُ: إِنْ بَنِي مَرْوَانَ قَدْ بَادَ مُلْكُهُمْ، فَإِنْ كُنْتَ لَمْ تَشْعُرْ بِذَلِكَ فَاشْعُرْ. فَقَالَ: مَا شَعَرْتُ، فَقَالَ ابْنُ الْحَكَمِ: فَعِشْ مَلِكًا أَوْ مُتْ كَرِيمًا فَإِنْ تَمُتْ وَسَيْفُكَ مَشْهُورٌ بِكَفِّكِ تُعْذَرُ فَقَالَ: أَمَّا هَذَا فَعَسَى. فَلَمَّا رَأَى يَزِيدُ انْهِزَامَ أَصْحَابِهِ، قَالَ: يَا سَمَيْدَعُ أَرَأْيِي أَجْوَدُ أَمْ رَأْيُكَ ؟ أَلَمْ أُعْلِمْكَ مَا يُرِيدُ الْقَوْمُ ؟ قَالَ: بَلَى، فَنَزَلَ سَمَيْدَعُ وَنَزَلَ يَزِيدُ فِي أَصْحَابِهِمَا. وَقِيلَ: كَانَ عَلَى فَرَسٍ أَشْهَبَ فَأَتَاهُ آتٍ، فَقَالَ: إِنَّ أَخَاكَ حَبِيبًا قَدْ قُتِلَ. فَقَالَ: لَا خَيْرَ فِي الْعَيْشِ بَعْدَهُ، قَدْ كُنْتُ وَاللَّهِ أَبْغَضُ الْحَيَاةَ بَعْدَ الْهَزِيمَةِ، وَقَدِ ازْدَدْتُ لَهَا بُغْضًا، امْضُوا قُدُمًا. فَعَلِمُوا أَنَّهُ قَدِ اسْتَقْتَلَ، فَتَسَلَّلَ عَنْهُ مَنْ يَكْرَهُ الْقِتَالَ، وَبَقِيَ مَعَهُ جَمَاعَةٌ حَسَنَةٌ وَهُوَ يَتَقَدَّمُ، فَكُلَّمَا مَرَّ بِخَيْلٍ كَشَفِهَا، أَوْ جَمَاعَةٍ مِنْ أَهْلِ الشَّامِ عَدَلُوا عَنْهُ، وَأَقْبَلَ نَحْوَ مَسْلَمَةَ لَا يُرِيدُ غَيْرَهُ. فَلَمَّا دَنَا مِنْهُ أَدْنَى مَسْلَمَةُ فَرَسَهُ لِيَرْكَبَ، فَعَطَفَ عَلَيْهِ خُيُولُ أَهْلِ الشَّامِ وَعَلَى أَصْحَابِهِ، فَقُتِلَ يَزِيدُ وَالسَّمَيْدَعُ وَمُحَمَّدُ بْنُ الْمُهَلَّبِ. وَكَانَ رَجُلٌ مِنْ كَلْبٍ يُقَالُ لَهُ: الْقَحْلُ بْنُ عَيَّاشٍ، فَلَمَّا نَظَرَ إِلَى يَزِيدَ، قَالَ: هَذَا وَاللَّهِ يَزِيدُ ! وَاللَّهِ لَأَقْتُلَنَّهُ أَوْ لَيَقْتُلَنِّي ! فَمَنْ يَحْمِلُ مَعِي يَكْفِينِي أَصْحَابَهُ، حَتَّى أَصِلَ إِلَيْهِ ؟ فَحَمَلَ مَعَهُ نَاسٌ، فَاقْتَتَلُوا سَاعَةً، وَانْفَرَجَ الْفَرِيقَانِ عَنْ يَزِيدَ قَتِيلًا، وَعَنِ الْقَحْلِ بِآخِرِ رَمَقِهِ، فَأَوْمَأَ إِلَى أَصْحَابِهِ يُرِيهِمْ مَكَانَ يَزِيدَ، وَأَنَّهُ هُوَ قَاتِلُهُ وَأَنَّ يَزِيدَ قَتَلَهُ. وَأَتَى بِرَأْسِ يَزِيدَ مَوْلًى لِبَنِي مُرَّةَ، فَقِيلَ لَهُ: أَنْتَ قَتَلْتَهُ ؟ قَالَ: لَا، فَلَمَّا أَتَى مَسْلَمَةَ سَيَّرَهُ إِلَى يَزِيدَ بْنِ عَبْدِ الْمَلِكِ مَعَ خَالِدِ بْنِ الْوَلِيدِ بْنِ عُقْبَةَ بْنِ أَبِي مُعَيْطٍ. وَقِيلَ: بَلْ قَتَلَهُ الْهُذَيْلُ بْنُ زُفَرَ بْنِ الْحَارِثِ الْكِلَابِيُّ، وَلَمْ يَنْزِلْ يَأْخُذُ رَأْسَهُ أَنَفَةً. وَلَمَّا قُتِلَ يَزِيدُ كَانَ الْمُفَضَّلُ بْنُ الْمُهَلَّبِ يُقَاتِلُ أَهْلَ الشَّامِ، وَمَا يَدْرِي بِقَتْلِ يَزِيدَ وَلَا بِهَزِيمَةِ النَّاسِ، وَكَانَ كُلَّمَا حَمَلَ عَلَى النَّاسِ انْكَشَفُوا، ثُمَّ يَحْمِلُ حَتَّى يُخَالِطَهُمْ، وَكَانَ مَعَهُ عَامِرُ بْنُ الْعُمَيْثَلِ الْأَزْدِيُّ يَضْرِبُ بِسَيْفِهِ وَيَقُولُ: قَدْ عَلِمَتْ أُمُّ الصَّبِيِّ الْمَوْلُودِ أَنِّي بِنَصْلِ السَّيْفِ غَيْرُ رِعْدِيدْ فَاقْتَتَلُوا سَاعَةً، فَانْهَزَمَتْ رَبِيعَةُ، فَاسْتَقْبَلَهُمُ الْمُفَضَّلُ يُنَادِيهِمْ: يَا مَعْشَرَ رَبِيعَةَ الْكَرَّةَ الْكَرَّةَ ! وَاللَّهِ مَا كُنْتُمْ بِكُشْفٍ وَلَا لِئَامٍ، وَلَا لَكُمْ هَذِهِ بِعَادَةٍ، فَلَا يُؤْتَيَّنَ أَهْلُ الْعِرَاقِ مِنْ قِبَلِكُمْ، فَدَتْكُمْ نَفْسِي ! فَرَجَعُوا إِلَيْهِ يُرِيدُونَ الْحَمْلَةَ، فَأُتِي، وَقِيلَ لَهُ: مَا تَصَنَعُ هَاهُنَا وَقَدْ قُتِلَ يَزِيدُ وَحَبِيبٌ وَمُحَمَّدٌ، وَانْهَزَمَ النَّاسُ مُنْذُ طَوِيلٍ ؟ فَتَفَرَّقَ النَّاسُ عَنْهُ، وَمَضَى الْمُفَضَّلُ إِلَى وَاسِطَ، فَمَا كَانَ مِنَ الْعَرَبِ أَضْرَبُ بِسَيْفِهِ، وَلَا أَحْسَنُ تَعْبِيَةً لِلْحَرْبِ، وَلَا أَغْشَى لِلنَّاسِ مِنْهُ. وَقِيلَ: بَلْ أَتَاهُ أَخُوهُ عَبْدُ الْمَلِكِ، وَكَرِهَ أَنْ يُخْبِرَهُ بِقَتْلِ يَزِيدَ فَيَسْتَقْتِلَ، فَقَالَ لَهُ: إِنَّ الْأَمِيرَ قَدِ انْحَدَرَ إِلَى وَاسِطَ. فَانْحَدَرَ الْمُفَضَّلُ بِمَنْ بَقِيَ مِنْ وَلِدِ الْمُهَلَّبِ إِلَى وَاسِطَ، فَلَمَّا عَلِمَ بِقَتْلِ يَزِيدَ حَلَفَ أَنَّهُ لَا يُكَلِّمُ عَبْدَ الْمَلِكِ أَبَدًا، فَمَا كَلَّمَهُ حَتَّى قُتِلَ بِقَنْدَابِيلَ. وَكَانَتْ عَيْنُهُ أُصِيبَتْ فِي الْحَرْبِ، فَقَالَ: فَضَحَنِي عَبْدُ الْمَلِكِ، مَا عُذْرِي إِذَا رَآنِي النَّاسُ، فَقَالُوا شَيْخٌ أَعْوَرُ مَهْزُومٌ ! أَلَا صَدَقَنِي فَقُتِلْتُ ؟ ثُمَّ قَالَ: وَلَا خَيْرَ فِي طَعْنِ الصَّنَادِيدِ بِالْقَنَا وَلَا فِي لِقَاءِ الْحَرْبِ بَعْدَ يَزِيدِ فَلَمَّا فَارَقَ الْمُفَضَّلُ الْمَعْرَكَةَ، جَاءَ عَسْكَرُ الشَّامِ إِلَى عَسْكَرِ يَزِيدَ، فَقَاتَلَهُمْ أَبُو رُؤْبَةَ صَاحِبُ الْمُرْجِئَةِ سَاعَةً مِنَ النَّهَارِ، وَأَسَرَ مَسْلَمَةُ نَحْوَ ثَلَاثَمِائَةِ أَسِيرٍ، فَسَرَّحَهُمْ إِلَى الْكُوفَةِ، فَحُبِسُوا بِهَا، فَجَاءَ كِتَابُ يَزِيدَ بْنِ عَبْدِ الْمَلِكِ إِلَى مُحَمَّدِ بْنِ عَمْرِو بْنِ الْوَلِيدِ يَأْمُرُهُ بِضَرْبِ رِقَابِ الْأَسْرَى، فَأَمَرَ الْعُرْيَانَ بْنَ الْهَيْثَمِ، وَكَانَ عَلَى شُرْطَتِهِ، أَنْ يُخْرِجَهُمْ عِشْرِينَ عِشْرِينَ وَثَلَاثِينَ ثَلَاثِينَ، فَقَامَ نَحْوُ ثَلَاثِينَ رَجُلًا مِنْ تَمِيمٍ فَقَالُوا: نَحْنُ انْهَزَمْنَا بِالنَّاسِ، فَابْدَءُوا بِنَا قَبْلَ النَّاسِ. فَأَخْرَجَهُمُ الْعُرْيَانُ، فَضَرَبَ رِقَابَهُمْ، وَهُمْ يَقُولُونَ: انْهَزَمْنَا بِالنَّاسِ، فَكَانَ هَذَا جَزَاءُنَا. فَلَمَّا فَرَغُوا مِنْهُمْ، جَاءَ رَسُولٌ بِكِتَابٍ مِنْ عِنْدِ مَسْلَمَةَ يَأْمُرُهُ بِتَرْكِ قَتْلِ الْأَسْرَى. وَأَقْبَلَ مَسْلَمَةُ حَتَّى نَزَلَ الْحِيرَةَ. قتل معاوية بن يزيد الأسرى وَلَمَّا أَتَتْ هَزِيمَةُ يَزِيدَ إِلَى وَاسِطَ أَخْرَجَ ابْنُهُ مُعَاوِيَةُ اثْنَيْنِ وَثَلَاثِينَ أَسِيرًا كَانُوا عِنْدَهُ، فَضَرَبَ أَعْنَاقَهُمْ، مِنْهُمْ: عَدِيُّ بْنُ أَرْطَاةَ، وَمُحَمَّدُ بْنُ عَدِيِّ بْنِ أَرْطَاةَ، وَمَالِكٌ وَعَبْدُ الْمَلِكِ ابْنَا مِسْمَعٍ، وَغَيْرُهُمَا، ثُمَّ أَقْبَلَ حَتَّى أَتَى الْبَصْرَةَ وَمَعَهُ الْمَالُ وَالْخَزَائِنُ، وَجَاءَ الْمُفَضَّلُ بْنُ الْمُهَلَّبِ، وَاجْتَمَعَ أَهْلُ الْمُهَلَّبِ بِالْبَصْرَةِ فَأَعَدُّوا السُّفُنَ وَتَجَهَّزُوا لِلرُّكُوبِ فِي الْبَحْرِ. وَكَانَ يَزِيدُ بْنُ الْمُهَلَّبِ بَعَثَ وَدَّاعَ بْنَ حُمَيْدٍ الْأَزْدِيَّ عَلَى قَنْدَابِيلَ أَمِيرًا، وَقَالَ لَهُ: إِنِّي سَائِرٌ إِلَى هَذَا الْعَدُوِّ وَلَوْ قَدْ لَقِيتُهُمْ لَمْ أَبْرَحِ الْعَرْصَةَ حَتَّى يَكُونَ لِي أَوْ لَهُمْ، فَإِنْ ظَفِرْتُ أَكْرَمْتُكَ، وَإِنْ كَانَتِ الْأُخْرَى كُنْتَ بِقَنْدَابِيلَ حَتَّى يَقْدَمَ عَلَيْكَ أَهْلُ بَيْتِي فَيَتَحَصَّنُوا بِهَا حَتَّى يَأْخُذُوا [ لِأَنْفُسِهِمْ ] أَمَانًا، وَقَدِ اخْتَرْتُكَ لَهُمْ مِنْ بَيْنِ قَوْمِي، فَكُنْ عِنْدَ أَحْسَنِ ظَنِّي. وَأَخَذَ عَلَيْهِ الْعُهُودَ لَيُنَاصِحَنَّ أَهْلَ بَيْتِهِ إِنْ هُمْ لَجَأُوا إِلَيْهِ. فَلَمَّا اجْتَمَعَ آلُ الْمُهَلَّبِ بِالْبَصْرَةِ حَمَلُوا عِيَالَاتِهِمْ وَأَمْوَالَهُمْ فِي السُّفُنِ الْبَحْرِيَّةِ، ثُمَّ لَجَّجُوا فِي الْبَحْرِ حَتَّى إِذَا كَانُوا بِحِيَالِ كَرْمَانَ خَرَجُوا مِنْ سُفُنِهِمْ، وَحَمَلُوا عِيَالَاتِهِمْ وَأَمْوَالَهُمْ عَلَى الدَّوَابِّ، وَكَانَ الْمُقَدَّمُ عَلَيْهِمُ الْمُفَضَّلَ بْنَ الْمُهَلَّبِ، وَكَانَ بِكَرْمَانَ فُلُولٌ كَثِيرَةٌ، فَاجْتَمَعُوا إِلَى الْمُفَضَّلِ، وَبَعَثَ مَسْلَمَةُ بْنُ عَبْدِ الْمَلِكِ مُدْرِكَ بْنَ ضَبٍّ الْكَلْبِيَّ فِي طَلَبِهِمْ وَفِي أَثَرِ الْفَلِّ، فَأَدْرَكَ مُدْرِكٌ الْمُفَضَّلَ، وَمَعَهُ الْفُلُولُ فِي عَقَبَةٍ، فَعَطَفُوا عَلَيْهِ فَقَاتَلُوهُ، وَاشْتَدَّ قِتَالُهُمْ [ إِيَّاهُ ]، فَقُتِلَ مِنْ أَصْحَابِ الْمُفَضَّلِ النُّعْمَانُ بْنُ إِبْرَاهِيمَ بْنِ الْأَشْتَرِ النَّخَعِيُّ، وَمُحَمَّدُ بْنُ إِسْحَاقَ بْنِ مُحَمَّدِ بْنِ الْأَشْعَثِ، وَأُخِذَ ابْنُ صُولٍ مَلِكُ قُهِسْتَانَ أَسِيرًا، وَجُرِحَ عُثْمَانُ بْنُ إِسْحَاقَ بْنِ مُحَمَّدِ بْنِ الْأَشْعَثِ، وَهَرَبَ حَتَّى انْتَهَى إِلَى حُلْوَانَ، فَدُلَّ عَلَيْهِ، فَقُتِلَ، وَحُمِلَ رَأْسُهُ إِلَى مَسْلَمَةَ بِالْحِيرَةِ. وَرَجَعَ نَاسٌ مِنْ أَصْحَابِ ابْنِ الْمُهَلَّبِ، فَطَلَبُوا الْأَمَانَ، فَأُومِنُوا، مِنْهُمْ: مَالِكُ بْنُ إِبْرَاهِيمَ بْنِ الْأَشْتَرِ، وَالْوَرْدُ بْنُ عَبْدِ اللَّهِ بْنِ حَبِيبٍ السَّعْدِيُّ التَّمِيمِيُّ. وَمَضَى آلُ الْمُهَلَّبِ وَمَنْ مَعَهُمْ إِلَى قَنْدَابِيلَ، وَبَعَثَ مَسْلَمَةُ إِلَى مُدْرِكِ بْنِ ضَبٍّ فَرَدَّهُ وَسَيَّرَ فِي أَثَرِهِمْ هِلَالَ بْنَ أَحْوَزَ التَّمِيمِيَّ، فَلَحِقَهُمْ بِقَنْدَابِيلَ، فَأَرَادَ أَهْلُ الْمُهَلَّبِ دُخُولَهَا، فَمَنَعَهُمْ وَدَّاعُ بْنُ حُمَيْدٍ، وَكَانَ هِلَالُ بْنُ أَحْوَزَ لَمْ يُبَايِنْ آلَ الْمُهَلَّبِ، فَلَمَّا الْتَقَوْا كَانَ وَدَاعٌ عَلَى الْمَيْمَنَةِ، وَعَبْدُ الْمَلِكِ بْنُ هِلَالٍ عَلَى الْمَيْسَرَةِ، وَكِلَاهُمَا أَزْدِيٌّ، فَرَفَعَ هِلَالُ بْنُ أَحْوَزَ رَايَةَ أَمَانٍ، فَمَالَ إِلَيْهِ وَدَّاعُ بْنُ حُمَيْدٍ، وَعَبْدُ الْمَلِكِ بْنُ هِلَالٍ، وَتَفَرَّقَ النَّاسُ عَنْ آلِ الْمُهَلَّبِ. فَلَمَّا رَأَى ذَلِكَ مَرْوَانُ بْنُ الْمُهَلَّبِ أَرَادَ أَنْ يَنْصَرِفَ إِلَى النِّسَاءِ فَيَقْتُلَهُنَّ، لِئَلَّا يَصِرْنَ إِلَى أُولَئِكَ، فَنَهَاهُ الْمُفَضَّلُ عَنْ ذَلِكَ، وَقَالَ: إِنَّا لَا نَخَافُ عَلَيْهِنَّ مِنْ هَؤُلَاءِ. فَتَرَكَهُنَّ، وَتَقَدَّمُوا بِأَسْيَافِهِمْ، فَقَاتَلُوا حَتَّى قُتِلُوا مِنْ عِنْدِ آخِرِهِمْ، وَهُمْ: الْمُفَضَّلُ، وَعَبْدُ الْمَلِكِ، وَزِيَادٌ، وَمَرْوَانُ بَنُو الْمُهَلَّبِ، وَمُعَاوِيَةُ بْنُ يَزِيدَ بْنِ الْمُهَلَّبِ، وَالْمِنْهَالُ بْنُ أَبِي عُيَيْنَةَ بْنِ الْمُهَلَّبِ، وَعَمْرُو وَالْمُغَيَّرَةُ ابْنَا قَبِيصَةَ بْنِ الْمُهَلَّبِ، وَحُمِلَتْ رُءُوسُهُمْ، وَفِي أُذُنِ كُلِّ وَاحِدٍ رُقْعَةٌ فِيهَا اسْمُهُ إِلَّا أَبَا عُيَيْنَةَ بْنَ الْمُهَلَّبِ، وَعُمَرَ بْنَ يَزِيدَ بْنِ الْمُهَلَّبِ، وَعُثْمَانَ بْنَ الْمُفَضَّلِ بْنِ الْمُهَلَّبِ، فَإِنَّهُمْ لَحِقُوا بِرُتْبِيلَ. وَبَعَثَ هِلَالُ بْنُ أَحْوَزَ بِنِسَائِهِمْ وَرُءُوسِهِمْ وَالْأَسْرَى مِنْ آلِ الْمُهَلَّبِ إِلَى مَسْلَمَةَ بِالْحِيرَةِ، فَبَعَثَهُمْ مَسْلَمَةُ إِلَى يَزِيدَ بْنِ عَبْدِ الْمَلِكِ، فَسَيَّرَهُمْ يَزِيدُ إِلَى الْعَبَّاسِ بْنِ الْوَلِيدِ وَهُوَ عَلَى حَلَبَ، فَنَصَبَ الرُّءُوسَ، وَأَرَادَ مَسْلَمَةُ أَنْ يَبِيعَ الذُّرِّيَّةَ، فَاشْتَرَاهُمْ مِنْهُ الْجَرَّاحُ بْنُ عَبْدِ ( اللَّهِ الْحَكَمِيُّ بِمِائَةِ أَلْفٍ، وَخَلَّى سَبِيلَهُمْ، وَلَمْ يَأْخُذْ مَسْلَمَةُ مِنَ الْجَرَّاحِ شَيْئًا. وَلَمَّا بَلَغَ يَزِيدَ بْنَ عَبْدِ الْمَلِكِ الْخَبَرُ بِقَتْلِ يَزِيدَ سَرَّهُ لِانْتِصَارِهِ، وَلِمَا فِي نَفْسِهِ مِنْهُ قَبْلَ الْخِلَافَةِ ). وَكَانَ سَبَبُ الْعَدَاوَةِ بَيْنَهُمَا أَنَّ ابْنَ الْمُهَلَّبِ خَرَجَ مِنَ الْحَمَّامِ أَيَّامَ سُلَيْمَانَ بْنِ عَبْدِ الْمَلِكِ وَقَدْ تَضَمَّخَ بِالْغَالِيَةِ، فَاجْتَازَ بِيَزِيدَ بْنِ عَبْدِ الْمَلِكِ، وَهُوَ إِلَى جَانِبِ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ، فَقَالَ: قَبَّحَ اللَّهُ الدُّنْيَا، لَوَدِدْتُ أَنَّ مِثْقَالَ غَالِيَةٍ بِأَلْفِ دِينَارٍ، فَلَا يَنَالُهَا إِلَّا كُلُّ شَرِيفٍ. فَسَمِعَ ابْنُ الْمُهَلَّبِ، فَقَالَ لَهُ: بَلْ وَدِدْتُ أَنَّ الْغَالِيَةَ كَانَتْ فِي جَبْهَةِ الْأَسَدِ، فَلَا يَنَالُهَا إِلَّا مِثْلِي. فَقَالَ لَهُ يَزِيدُ بْنُ عَبْدِ الْمَلِكِ: وَاللَّهِ لَئِنْ وُلِّيتُ يَوْمًا لَأَقْتُلَنَّكَ. فَقَالَ لَهُ ابْنُ الْمُهَلَّبِ: وَاللَّهِ لَئِنْ وُلِّيتَ هَذَا الْأَمْرَ وَأَنَا حَيٌّ لَأَضْرِبَنَّ وَجْهَكَ بِخَمْسِينَ أَلْفِ سَيْفٍ، فَهَذَا كَانَ سَبَبُ الْبُغْضِ بَيْنَهُمَا، وَقِيلَ غَيْرُ ذَلِكَ، وَقَدْ تَقَدَّمَ ذِكْرُهُ. وَأَمَّا الْأَسْرَى فَكَانُوا ثَلَاثَةَ عَشَرَ رَجُلًا، فَلَمَّا قَدِمَ بِهِمْ عَلَى يَزِيدَ بْنِ عَبْدِ الْمَلِكِ وَعِنْدَهُ كُثَيِّرُ عَزَّةَ، فَأَنْشَدَ: حَلِيمٌ إِذَا مَا نَالَ عَاقَبَ مُجْمِلًا أَشَدَّ الْعِقَابِ أَوْ عَفَا لَمْ يُثَرِّبِ فَعَفْوًا أَمِيرَ الْمُؤْمِنِينَ وَحِسْبَةً فَمَا تَأْتِهِ مِنْ صَالِحٍ لَكَ يُكْتَبِ أَسَاءُوا فَإِنْ تَصَفَحْ فَإِنَّكَ قَادِرٌ وَأَفْضَلُ حِلْمٍ حِسْبَةً حِلْمُ مُغْضَبِ قَالَ يَزِيدُ بْنُ عَبْدِ الْمَلِكِ: هَيْهَاتَ يَا أَبَا صَخْرٍ ! طَفَّ بِكَ الرَّحِمُ لَا سَبِيلَ إِلَى ذَلِكَ، إِنَّ اللَّهَ عَزَّ وَجَلَّ، أَفَادَنِيهِمْ بِأَعْمَالِهِمِ الْخَبِيثَةِ. ثُمَّ أَمَرَ بِهِمْ، فَقُتِلُوا، وَبَقِيَ غُلَامٌ صَغِيرٌ، فَقَالَ: اقْتُلُونِي، فَمَا أَنَا بِصَغِيرٍ. فَقَالَ: انْظُرُوا أَنْبَتَ. فَقَالَ: أَنَا أَعْلَمُ بِنَفْسِي، فَقَدِ احْتَلَمْتُ، وَوَطِئْتُ النِّسَاءَ. فَأَمَرَ بِهِ يَزِيدُ فَقُتِلَ. وَأَسْمَاءُ الْأَسْرَى الَّذِينَ قُتِلُوا: الْمُعَارِكُ، وَعَبْدُ اللَّهِ، وَالْمُغِيرَةُ، وَالْمُفَضَّلُ، وَمِنْجَابُ أَوْلَادُ يَزِيدَ بْنِ الْمُهَلَّبِ، وَدُرَيْدٌ، وَالْحَجَّاجٌ، وَغَسَّانٌ، وَشَبِيبٌ، وَالْفَضْلُ أَوْلَادُ الْمُفَضَّلِ بْنِ الْمُهَلَّبِ، وَالْمُفَضَّلُ بْنُ قَبِيصَةَ بْنِ الْمُهَلَّبِ.رثاء يزيد بن المهلب وَقَالَ ثَابِتُ قُطْنَةَ يَرْثِي يَزِيدَ بْنَ الْمُهَلَّبِ: أَبَى طُولُ هَذَا اللَّيْلِ أَنْ يَتَصَرَّمَا وَهَاجَ لَكَ الْهَمُّ الْفُؤَادَ الْمُتَيَّمَا أَرِقْتُ وَلَمْ تَأْرَقْ مَعِي أُمُّ خَالِدٍ وَقَدْ أَرِقَتْ عَيْنَايَ حَوْلًا مُجَرَّمَا عَلَى هَالِكٍ هَدَّ الْعَشِيرَةَ فَقْدُهُ دَعَتْهُ الْمَنَايَا فَاسْتَجَابَ وَسَلَّمَا عَلَى مَلِكٍ بِالْعَقْرِ يَا صَاحِ جُبِّنَتْ كَتَائِبُهُ وَاسْتَوْرَدَ الْمَوْتَ مُعْلِمَا أُصِيبَ وَلَمْ أَشْهَدْ وَلَوْ كُنْتُ شَاهِدًا لَسَلَّبْتُ إِنْ لَمْ يَجْمَعِ الْحَيُّ مَأْتَمَا وَفِي غِيَرِ الْأَيَّامِ يَا هِنْدُ فَاعْلَمِي لِطَالِبِ وِتْرٍ نَظْرَةٌ إِنْ تَلَوَّمَا فَعَلِّيَ إِنْ مَالَتْ بِيَ الرِّيحُ مَيْلَةً عَلَى ابْنِ أَبِي ذِبَّانَ أَنْ يَتَنَدَّمَا أَمَسْلَمَ إِنْ تَقْدِرْ عَلَيْكَ رِمَاحُنَا نُذِقْكَ بِهَا قَيْءَ الْأَسَاوِدِ مُسْلَمَا وَإِنْ نَلْقَ لِلْعَبَّاسِ فِي الدَّهْرِ عَثْرَةً نُكَافِئُهُ بِالْيَوْمِ الَّذِي كَانَ قَدَّمَا قِصَاصًا وَلَمْ نَعْدُ الَّذِي كَانَ قَدْ أَتَى إِلَيْنَا وَإِنْ كَانَ ابْنُ مَرْوَانَ أَظْلَمَا سَتَعْلَمُ إِنْ زَلَّتْ بِكَ النَّعْلُ زَلَّةً وَأَظْهَرَ أَقْوَامٌ حَيَاءً مُجَمْجَمَا مَنِ الظَّالِمُ الْجَانِي عَلَى أَهْلِ بَيْتِهِ إِذَا أُحْضِرَتْ أَسْبَابُ أَمْرٍ وَأُبْهِمَا وَإِنَّا لَعَطَّافُونَ بِالْحِلْمِ بَعْدَمَا نَرَى الْجَهْلَ مِنْ فَرْطِ اللَّئِيمِ تَكَرُّمَا وَإِنَّا لَحَلَّالُونَ بِالثَّغْرِ لَا نَرَى بِهِ سَاكِنًا إِلَّا الْخَمِيسَ الْعَرَمْرَمَا نَرَى أَنَّ لِلْجِيرَانِ حَقًّا وَذِمَّةً إِذَا النَّاسُ لَمْ يَرْعَوْا لِذِي الْجَارِ مَحْرَمَا وَإِنَّا لَنَقْرِي الضَّيْفَ مِنْ قَمَعِ الذُّرَى إِذَا كَانَ رَفْدُ الرَّافِدِينَ تَجَشُّمَا وَلَهُ فِيهِ مَرْثِيَّاتٌ كَثِيرَةٌ. وَأَمَّا أَبُو عُيَيْنَةَ بْنُ الْمُهَلَّبِ فَأَرْسَلَتْ هِنْدُ بِنْتُ الْمُهَلَّبِ إِلَى يَزِيدَ بْنِ عَبْدِ الْمَلِكِ فِي أَمَانِهِ، فَآمَنَهُ، وَبَقِيَ عُمَرُ وَعُثْمَانُ حَتَّى وَلِيَ أَسَدُ بْنُ عَبْدِ اللَّهِ الْقَسْرِيُّ خُرَاسَانَ، فَكَتَبَ إِلَيْهِمَا بِأَمَانِهِمَا، فَقَدِمَا خُرَاسَانَ.
✧ The Killing of Yazīd b. al-Muhallab Then Yazīd b. al-Muhallab departed from Wāsiṭ, leaving his son Muʿāwiyah as his deputy there, and he placed under his charge the treasury and the prisoners. He marched along the mouth of the Nile until he encamped at al-ʿAqr. He sent ahead his brother ʿAbd al-Malik b. al-Muhallab toward al-Kūfah. Al-ʿAbbās b. al-Walīd met him at Busūrā, and they fought. The companions of ʿAbd al-Malik charged them with an assault in which they routed them. With them were people from Tamīm and Qays from the people of al-Baṣrah, and they called out: 'O people of Syria! Fear God, fear God, lest you abandon us!' The companions of ʿAbd al-Malik had driven them to the river. The people of Syria said: 'No harm will come to you. We have a turn at the beginning of the fighting.' Then they attacked them, and the companions of ʿAbd al-Malik were routed and fled back to Yazīd. Maslamah advanced, marching along the bank of the Euphrates to al-Anbār. He laid a bridge over it, crossed, and marched until he encamped against Ibn al-Muhallab. Many people from al-Kūfah and from the frontier garrisons came to Ibn al-Muhallab. He appointed over those who came out to him from the people of al-Kūfah and the quarter of the people of al-Madīnah ʿAbd Allāh b. Sufyān b. Yazīd b. al-Mughaffal al-Azdī; over the quarter of Madhḥij and Asad, al-Nuʿmān b. Ibrāhīm b. al-Ashtar; over Kindah and Rabīʿah, Muḥammad b. Isḥāq b. al-Ashʿath; and over Tamīm and Hamdān, Ḥanẓalah b. ʿAttāb b. Warqāʾ al-Tamīmī. He gathered them all [with] al-Mufaḍḍal b. al-Muhallab. The dīwān of Ibn al-Muhallab numbered one hundred and twenty thousand men. He said: 'I wish I had in exchange for them those of my people who are in Khurāsān.' Then he rose among his companions and incited them to fight. ʿAbd al-Ḥamīd b. ʿAbd al-Raḥmān had encamped at al-Nukhaylah, cut off the water channels, and set watchers over the people of al-Kūfah to prevent them from going out to Ibn al-Muhallab. He sent a detachment to Maslamah with Sabrah b. ʿAbd al-Raḥmān b. Mikhnaf. Maslamah sent and dismissed ʿAbd al-Ḥamīd from al-Kūfah and appointed over it Muḥammad b. ʿAmr b. al-Walīd b. ʿUqbah, who was Dhū al-Shāmah. Yazīd gathered the leaders of his companions and said: 'I have decided to assemble twelve thousand men and send them with my brother Muḥammad b. al-Muhallab to attack Maslamah by night. They will carry with them pack saddles, saddle frames, and dung baskets to fill up their trench. He will fight them at their trench for the rest of his night, and I will reinforce him with men until morning. When morning comes, I will advance against them with the people and engage them. I hope that God will then grant us victory over them.' Al-Sumaydaʿ said: 'We have called them to the Book of God and the Sunnah of His Prophet, ﷺ, and they have claimed that they accepted this from us. It is not for us to be deceitful or treacherous until they return to us [what they claimed they would accept from us].' Abū Ruʾbah, who was the head of the Murjiʾite faction, and with him some companions, said: 'He is right; thus it should be.' Yazīd said: 'Woe to you! Do you believe the Banū Umayyah that they act according to the Book and the Sunnah, when they have neglected that ever since they came to power? They are deceiving you in order to plot against you. Do not let them get ahead of you. I have met the Banū Marwān, and I have never met among them anyone more cunning or more treacherously perfidious than this yellow locust,' meaning Maslamah. They said: 'We will not do that until they return to us what they claimed they would accept from us.' Marwān b. al-Muhallab was in al-Baṣrah urging the people to war against the Syrians, while al-Ḥasan al-Baṣrī was discouraging them. When that reached Marwān, he rose among the people commanding them to strive and mobilize. Then he said: 'It has reached me that this misguided, hypocritical old man'—and he did not name him—'discourages the people. By God, if a neighbor were to pull a reed from his hut, his nose would keep bleeding! By God, he will surely desist from mentioning us and from gathering to himself the riffraff of al-Ubullah and the uncouth of the Euphrates of al-Baṣrah, or I will set upon him a rough file.' When that reached al-Ḥasan, he said: 'By God, [I do not dislike] that God should honor me by his humiliation.' Some of his companions said: 'If he intended you, and you wished, we would defend you.' He said to them: 'Then I would have contradicted you in what I forbade you: I command you not to kill one another on behalf of someone other than me, and I command you to kill one another on my behalf!' That reached Marwān, who became harsh toward them, sought them, and they dispersed. He left al-Ḥasan alone. The encounter between Yazīd b. al-Muhallab and Maslamah b. ʿAbd al-Malik b. Marwān lasted eight days. Maslamah sent to al-Waḍḍāḥ to go out with the ships and burn the bridge. On Friday, fourteen days having passed from Ṣafar, Maslamah sent to al-Waḍḍāḥ to go out with the ships and burn the bridge. He did so. Maslamah went out, drew up the Syrian troops, then approached Ibn al-Muhallab. He placed on his right wing Jabalah b. Makhramah al-Kindī, and on his left wing al-Hudhayl b. Zufar b. al-Ḥārith al-Kilābī. Al-ʿAbbās b. al-Walīd placed on his right wing Sayf b. Hāniʾ al-Hamdānī, and on his left wing Suwayd b. al-Qaʿqāʿ al-Tamīmī. Maslamah was in command of the people. Yazīd b. al-Muhallab came out, having placed on his right wing Ḥabīb b. al-Muhallab, and on his left wing al-Mufaḍḍal b. al-Muhallab. A man from Syria came out and challenged to single combat. Muḥammad b. al-Muhallab went out against him and struck him. The man parried with his hand, upon which was an iron gauntlet. Muḥammad struck him and cut the iron gauntlet, and the sword sped into his palm, and he clung to his horse and fled. When al-Waḍḍāḥ approached the bridge, he set it on fire, and its smoke rose. The people had already advanced and battle was engaged, though the fighting was not intense. When the people saw the smoke and were told that the bridge had been burned, they fled. It was said to Yazīd: 'The people have fled.' He said: 'From what have they fled? Was there fighting from which one could flee?' It was said to him: 'They said the bridge has been burned, and no one stood firm.' He said: 'May God deface them! They are bedbugs that were smoked out and flew away!' Then he went out with his companions and said: 'Strike the faces of the fugitives.' They did so until they became too many for him, and he was met by masses like mountains. He said: 'Leave them. By God, I hope that no place will ever gather me with them again. Leave them, may God have mercy on them. They are sheep among which a wolf has run amok!'. Yazīd did not consider flight. Yazīd b. al-Ḥakam b. Abī al-ʿĀṣ al-Thaqafī, who was the nephew of ʿUthmān b. Abī al-ʿĀṣ, the Companion of the Messenger of God ﷺ—there is no kinship between him and al-Ḥakam b. Abī al-ʿĀṣ, the father of Marwān—came to him while he was at Wāsiṭ and said to him: 'The Banū Marwān's dominion has perished. If you have not perceived that, then perceive it.' He said: 'I have not perceived it.' Ibn al-Ḥakam said: 'Live as a king or die nobly, for if you die With your sword drawn in your hand, you will be excused.' He said: 'As for this, perhaps.' When Yazīd saw the flight of his companions, he said: 'O Sumaydaʿ, is my judgment better or yours? Did I not inform you of what the people intended?' He said: 'Yes.' Then Sumaydaʿ dismounted and Yazīd dismounted among their companions. It is said that he was on a gray horse. Someone came to him and said: 'Your brother Ḥabīb has been killed.' He said: 'There is no good in life after him. By God, I hated life after defeat, and now my hatred has increased. Go forward.' They knew that he had chosen death, and those who disliked fighting slipped away from him. A goodly company remained with him as he advanced. Whenever he passed by cavalry he routed them, or a group of Syrians turned aside from him. He headed toward Maslamah, wanting no one else. When he drew near him, Maslamah brought his horse close to mount, but the Syrian cavalry wheeled upon him and his companions. Yazīd, al-Sumaydaʿ, and Muḥammad b. al-Muhallab were killed. There was a man from Kalb called al-Qaḥl b. ʿAyyāsh. When he saw Yazīd, he said: 'By God, this is Yazīd! By God, I will kill him or he will kill me! Who will charge with me and hold off his companions until I reach him?' Some men charged with him, and they fought for a while. The two parties separated, leaving Yazīd slain and al-Qaḥl at his last breath. He gestured to his companions to show them the place of Yazīd, that he was his killer, and that Yazīd had killed him. A mawlā of the Banū Murrah brought the head of Yazīd. It was said to him: 'Did you kill him?' He said: 'No.' When he came to Maslamah, he sent it to Yazīd b. ʿAbd al-Malik with Khālid b. al-Walīd b. ʿUqbah b. Abī Muʿayṭ. It is said: Rather, al-Hudhayl b. Zufar b. al-Ḥārith al-Kilābī killed him, and he did not dismount to take his head out of disdain. When Yazīd was killed, al-Mufaḍḍal b. al-Muhallab was fighting the Syrians, not knowing of the killing of Yazīd or the flight of the people. Whenever he charged the people, they were routed, then he charged until he mixed with them. With him was ʿĀmir b. al-ʿUmaythil al-Azdī, striking with his sword and saying: 'The mother of the newborn boy knows That with the sword's edge I am no coward.' They fought for a while, and Rabīʿah fled. Al-Mufaḍḍal met them, calling: 'O company of Rabīʿah, return, return! By God, you were never a disgrace or base, nor is this a habit of yours. Let not the people of Iraq be blamed because of you. May my soul ransom you!' They turned back to him, intending to charge. Then someone came to him and said: 'What are you doing here? Yazīd, Ḥabīb, and Muḥammad have been killed, and the people fled long ago.' The people dispersed from him, and al-Mufaḍḍal went to Wāsiṭ. There was none among the Arabs more striking with his sword, nor better at drawing up troops for war, nor more daring against the enemy than he. It is said: Rather, his brother ʿAbd al-Malik came to him, and he disliked to tell him of the killing of Yazīd lest he seek death. He said to him: 'The amir has gone down to Wāsiṭ.' Al-Mufaḍḍal went down with those who remained of the sons of al-Muhallab to Wāsiṭ. When he learned of the killing of Yazīd, he swore that he would never speak to ʿAbd al-Malik again, and he did not speak to him until he was killed at Qandābīl. His eye had been injured in the war, and he said: 'ʿAbd al-Malik has disgraced me. What excuse do I have when people see me and say: A one-eyed, defeated old man! Would that he had told me the truth and I had been killed!' Then he said: 'There is no good in thrusting spears at the brave, Nor in meeting war after Yazīd.' When al-Mufaḍḍal left the battlefield, the Syrian army came to the camp of Yazīd. Abū Ruʾbah, the leader of the Murjiʾites, fought them for a while in the daytime. Maslamah took about three hundred prisoners and sent them to al-Kūfah, where they were imprisoned. A letter came from Yazīd b. ʿAbd al-Malik to Muḥammad b. ʿAmr b. al-Walīd, commanding him to strike off the prisoners' necks. He ordered al-ʿUryān b. al-Haytham, who was over his police, to bring them out in groups of twenty and thirty. About thirty men from Tamīm stood up and said: 'We were the ones who fled with the people, so begin with us before the others.' Al-ʿUryān brought them out and struck their necks while they were saying: 'We fled with the people, and this is our reward.' When he finished with them, a messenger came with a letter from Maslamah commanding him to stop killing the prisoners. Maslamah then came and encamped at al-Ḥīrah. Muʿāwiyah b. Yazīd kills the prisoners. When the news of Yazīd's defeat reached Wāsiṭ, his son Muʿāwiyah brought out thirty-two prisoners who were with him and struck their necks. Among them were ʿAdī b. Arṭāh, Muḥammad b. ʿAdī b. Arṭāh, Mālik and ʿAbd al-Malik the two sons of Mismaʿ, and others. Then he departed until he came to al-Baṣrah with the wealth and treasures. Al-Mufaḍḍal b. al-Muhallab came, and the family of al-Muhallab gathered at al-Baṣrah, prepared ships, and equipped themselves to embark on the sea. Yazīd b. al-Muhallab had sent Waddāʿ b. Ḥumayd al-Azdī as governor over Qandābīl and said to him: 'I am marching against this enemy. When I meet them, I will not leave the field until it is either for me or for them. If I prevail, I will honor you. If it is the other way, you will remain at Qandābīl until my family comes to you, and they will fortify themselves there until they obtain a guarantee of safety for themselves. I have chosen you for them from among my people, so be as good as my expectation.' He took oaths from him that he would give sincere counsel to his family if they sought refuge with him. When the family of al-Muhallab gathered at al-Baṣrah, they loaded their families and wealth onto seagoing ships and put out to sea. When they were abreast of Kirmān, they disembarked and loaded their families and wealth onto beasts. Their leader was al-Mufaḍḍal b. al-Muhallab. There were many fugitives in Kirmān, and they joined al-Mufaḍḍal. Maslamah b. ʿAbd al-Malik sent Mudrik b. Ḍabb al-Kalbī in pursuit of them and the remnants of the defeated. Mudrik overtook al-Mufaḍḍal and the fugitives at a mountain pass. They turned on him and fought, and the fighting was intense. Among the companions of al-Mufaḍḍal were killed al-Nuʿmān b. Ibrāhīm b. al-Ashtar al-Nakhaʿī and Muḥammad b. Isḥāq b. Muḥammad b. al-Ashʿath. Ibn Ṣūl, the king of Quhistān, was taken prisoner. ʿUthmān b. Isḥāq b. Muḥammad b. al-Ashʿath was wounded and fled until he reached Ḥulwān, where he was pointed out and killed, and his head was carried to Maslamah at al-Ḥīrah. Some of the companions of Ibn al-Muhallab turned back and sought amnesty, and they were granted it. Among them were Mālik b. Ibrāhīm b. al-Ashtar and al-Ward b. ʿAbd Allāh b. Ḥabīb al-Saʿdī al-Tamīmī. The family of al-Muhallab and those with them went on to Qandābīl. Maslamah sent to Mudrik b. Ḍabb and recalled him, and sent in their pursuit Hilāl b. Aḥwaz al-Tamīmī. He caught up with them at Qandābīl. The family of al-Muhallab wanted to enter it, but Waddāʿ b. Ḥumayd prevented them. Hilāl b. Aḥwaz had not broken with the family of al-Muhallab. When they met, Waddāʿ was on the right wing and ʿAbd al-Malik b. Hilāl on the left wing, both of them Azdī. Hilāl b. Aḥwaz raised a banner of amnesty. Waddāʿ b. Ḥumayd and ʿAbd al-Malik b. Hilāl went over to him, and the people dispersed from the family of al-Muhallab. When Marwān b. al-Muhallab saw that, he wanted to go to the women and kill them, lest they fall into the hands of those people. Al-Mufaḍḍal forbade him, saying: 'We do not fear for them from these people.' He left them, and they advanced with their swords and fought until they were all killed, to the last man. They were: al-Mufaḍḍal, ʿAbd al-Malik, Ziyād, and Marwān, the sons of al-Muhallab; Muʿāwiyah b. Yazīd b. al-Muhallab; al-Minhāl b. Abī ʿUyaynah b. al-Muhallab; and ʿAmr and al-Mughīrah, the two sons of Qabīṣah b. al-Muhallab. Their heads were carried, and in the ear of each one was a tag with his name, except for Abū ʿUyaynah b. al-Muhallab, ʿUmar b. Yazīd b. al-Muhallab, and ʿUthmān b. al-Mufaḍḍal b. al-Muhallab, for they had joined Rutbīl. Hilāl b. Aḥwaz sent their women, their heads, and the captives from the family of al-Muhallab to Maslamah at al-Ḥīrah. Maslamah sent them to Yazīd b. ʿAbd al-Malik, and Yazīd sent them on to al-ʿAbbās b. al-Walīd, who was governor of Aleppo. He set up the heads. Maslamah wanted to sell the offspring, but al-Jarrāḥ b. ʿAbd Allāh al-Ḥakamī bought them from him for one hundred thousand and set them free, and Maslamah took nothing from al-Jarrāḥ. When the news of the killing of Yazīd reached Yazīd b. ʿAbd al-Malik, it pleased him on account of his victory and because of what he harbored against him from before the caliphate. The reason for the enmity between them was that Ibn al-Muhallab came out of the bathhouse during the days of Sulaymān b. ʿAbd al-Malik, having perfumed himself heavily with ghāliyah. He passed by Yazīd b. ʿAbd al-Malik, who was beside ʿUmar b. ʿAbd al-ʿAzīz, and said: "May God make the world ugly! I wish that a mithqāl of ghāliyah were worth a thousand dinars, so that none but every nobleman could attain it." Ibn al-Muhallab heard this and said to him: "Rather, I wish that ghāliyah were on the forehead of a lion, so that none but one like me could attain it." Yazīd b. ʿAbd al-Malik said to him: "By God, if I am ever given authority, I will surely kill you." Ibn al-Muhallab said to him: "By God, if you are given this affair while I am alive, I will surely strike your face with fifty thousand swords." This was the cause of the hatred between them. It is said otherwise, and that has been mentioned previously. As for the captives, they were thirteen men. When they were brought before Yazīd b. ʿAbd al-Malik, and Kuthayyir ʿAzzah was with him, he recited: Forbearing when he attains, he punishes with grace the severest punishment, or pardons without reproach. So pardon, O Commander of the Faithful, for God's reward; whatever good you do is recorded for you. They did wrong; if you forgive, you are able, and the best forbearance for God's reward is the forbearance of one angered. Yazīd b. ʿAbd al-Malik said: "Far from it, O Abū Ṣakhr! Kinship has swayed you. There is no way to that. God, Mighty and Majestic, has delivered them to me for their wicked deeds." Then he ordered them, and they were killed. A young boy remained, and he said: "Kill me, for I am not young." He said: "See if he has reached puberty." The boy said: "I know myself better; I have had a wet dream and I have had intercourse with women." So Yazīd ordered him, and he was killed. The names of the captives who were killed were: al-Muʿārik, ʿAbd Allāh, al-Mughīrah, al-Mufaḍḍal, and Minjāb, sons of Yazīd b. al-Muhallab; Durayd, al-Ḥajjāj, Ghassān, Shabīb, and al-Faḍl, sons of al-Mufaḍḍal b. al-Muhallab; and al-Mufaḍḍal b. Qabīṣah b. al-Muhallab. Elegy for Yazīd b. al-Muhallab. Thābit Quṭnah said, elegizing Yazīd b. al-Muhallab: The length of this night refuses to come to an end, and grief has stirred the heart of the one enslaved by love. I lay awake, while Umm Khālid did not lie awake with me, and my eyes have been sleepless for a full year, For a perished one whose loss shattered the tribe; the fates called him, and he answered and submitted. For a king at al-ʿAqr, O friend, whose battalions were made cowardly, and he went down to death marked by it. He was struck down and I was not present; had I been a witness, I would have donned mourning if the tribe did not gather for lamentation. And in the vicissitudes of days, O Hind, know that for one seeking vengeance there is a look, if he delays. Perhaps, if the wind inclines me with an inclination against Ibn Abī Dhibbān, he will regret. O Maslamah, if our spears are able to reach you, we will make you taste with them the vomit of black snakes, submitted. And if we meet with al-ʿAbbās in the course of time a stumble, we will repay him with the day that he had brought about before, In retribution, and we will not go beyond what he had committed against us, even if Ibn Marwān was most unjust. You will know, if the sandal slips with you a slip, and people display modesty, stammering, Who is the wrongdoer, the criminal against his own household, when the causes of a matter are brought and made obscure. Indeed we bend with forbearance after we see ignorance from the excess of the vile one, out of magnanimity. Indeed we alight at the frontier, and we see no dweller there except the mighty army. We hold that neighbors have a right and a covenant, when people do not observe for the neighbor what is sacred. Indeed we entertain the guest from the tops of the hills, when the support of supporters is a burden. He has many elegies for him. As for Abū ʿUyaynah b. al-Muhallab, Hind bt. al-Muhallab sent to Yazīd b. ʿAbd al-Malik concerning his safe-conduct, and he granted him amnesty. ʿUmar and ʿUthmān remained until Asad b. ʿAbd Allāh al-Qasrī became governor of Khurasan, and he wrote to them granting them safe-conduct, and they came to Khurasan.
Tarikh (al-Tabari) 2456No grade recorded
اسْتِعْمَالِ مَسْلَمَةَ عَلَى الْعِرَاقِ وَخُرَاسَانَ وَلَمَّا فَرَغَ مَسْلَمَةُ بْنُ عَبْدِ الْمَلِكِ مِنْ حَرْبِ يَزِيدَ بْنِ الْمُهَلَّبِ جَمَعَ لَهُ أَخُوهُ يَزِيدُ بْنُ عَبْدِ الْمَلِكِ وِلَايَةَ الْكُوفَةِ وَالْبَصْرَةِ وَخُرَاسَانَ، فَأَقَرَّ مُحَمَّدَ بْنَ الْوَلِيدِ عَلَى الْكُوفَةِ، وَكَانَ قَدْ قَامَ بِأَمْرِ الْبَصْرَةِ بَعْدَ آلِ الْمُهَلَّبِ شَبِيبُ بْنُ الْحَارِثِ التَّمِيمِيُّ، فَبَعَثَ عَلَيْهَا مَسْلَمَةُ عَبْدَ الرَّحْمَنِ بْنَ سُلَيْمَانَ الْكَلْبِيَّ، وَعَلَى شُرْطَتِهَا وَأَحْدَاثِهَا عَمْرَو بْنَ يَزِيدَ التَّمِيمِيَّ، فَأَرَادَ عَبْدُ الرَّحْمَنِ أَنْ يَسْتَعْرِضَ أَهْلَ الْبَصْرَةِ فَيَقْتُلَهُمْ، فَنَهَاهُ عَمْرٌو وَاسْتَمْهَلَهُ عَشَرَةَ أَيَّامٍ وَكَتَبَ إِلَى مَسْلَمَةَ بِالْخَبَرِ، فَعَزَلَهُ وَوَلَّى الْبَصْرَةَ عَبْدَ الْمَلِكِ بْنَ بِشْرِ بْنِ مَرْوَانَ، وَأَقَرَّ عَمْرَو بْنَ يَزِيدَ عَلَى الشُّرَطِ وَالْأَحْدَاثِ. وَبَعَثَ عَلَى خُرَاسَانَ خَتَنَهُ زَوْجَ ابْنَتِهِ سَعِيدَ بْنَ عَبْدِ الْعَزِيزِ بْنِ الْحَارِثِ بْنِ الْحَكَمِ بْنِ أَبِي الْعاصِ، الْمُلَقَّبِ بِخُذَيْنَةَ، فَسَارَ إِلَيْهَا فَحَرَّضَ أَهْلَهَا عَلَى الصَّبْرِ وَالشَّجَاعَةِ، وَعَاقَبَ عُمَّالًا مِمَّنْ كَانَ يَنُوبُ لِيَزِيدَ بْنِ الْمُهَلَّبِ، وَأَخَذَ مِنْهُمْ أَمْوَالًا جَزِيلَةً، وَمَاتَ بَعْضُهُمْ تَحْتَ الْعُقُوبَةِ.
✧ Appointing Maslama over Iraq and Khurasan When Maslama b. ʿAbd al-Malik had finished the war against Yazīd b. al-Muhallab, his brother Yazīd b. ʿAbd al-Malik combined for him the governorship of al-Kūfa, al-Baṣra, and Khurāsān. He confirmed Muḥammad b. al-Walīd over al-Kūfa. After the family of al-Muhallab, Shabīb b. al-Ḥārith al-Tamīmī had taken charge of the affairs of al-Baṣra. Maslama sent over it ʿAbd al-Raḥmān b. Sulaymān al-Kalbī, and over its shurṭa and aḥdāth he appointed ʿAmr b. Yazīd al-Tamīmī. ʿAbd al-Raḥmān wanted to make a general massacre of the people of al-Baṣra and kill them, but ʿAmr forbade him and asked him to wait ten days, then wrote to Maslama with the news. Maslama dismissed him and appointed ʿAbd al-Malik b. Bishr b. Marwān over al-Baṣra, and confirmed ʿAmr b. Yazīd over the shurṭa and aḥdāth. Over Khurāsān he sent his son-in-law, the husband of his daughter, Saʿīd b. ʿAbd al-ʿAzīz b. al-Ḥārith b. al-Ḥakam b. Abī al-ʿĀṣ, nicknamed Khudhayna. He went there and urged its people to patience and bravery, punished officials who had acted as deputies for Yazīd b. al-Muhallab, and took from them abundant wealth; some of them died under punishment.
Tarikh (al-Tabari) 2457No grade recorded
اسْتِعْمَالِ سَعِيدِ خُذَيْنَةَ عَلَى خُرَاسَانَ لِمَسْلَمَةَ اسْتَعْمَلَ مَسْلَمَةُ عَلَى خُرَاسَانَ سَعِيدَ بْنَ عَبْدِ الْعَزِيزِ بْنِ الْحَارِثِ بْنِ الْحَكَمِ بْنِ أَبِي الْعَاصِ بْنِ أُمَيَّةَ، وَهُوَ الَّذِي يُقَالُ لَهُ سَعِيدُ خُذَيْنَةَ، وَإِنَّمَا لُقِّبَ بِذَلِكَ لِأَنَّهُ كَانَ رَجُلًا لَيِّنًا مُتَنَعِّمًا، فَدَخَلَ عَلَيْهِ مَلِكُ أَبْغَرَ وَسَعِيدٌ فِي ثِيَابٍ مُصَبَّغَةٍ، وَحَوْلَهُ مَرَافِقُ مُصَبَّغَةٌ، فَلَمَّا خَرَجَ مِنْ عِنْدِهِ قَالُوا: كَيْفَ رَأَيْتَ الْأَمِيرَ ؟ قَالَ: خُذَيْنَةَ، فَلُقِّبَ خُذَيْنَةَ، وَخُذَيْنَةُ هِيَ الدِّهْقَانَةُ رَبَّةُ الْبَيْتِ. وَكَانَ سَعِيدٌ تَزَوَّجَ ابْنَةَ مَسْلَمَةَ، فَلِهَذَا اسْتَعْمَلَهُ عَلَى خُرَاسَانَ. فَلَمَّا اسْتَعْمَلَ مَسْلَمَةُ سَعِيدًا عَلَى خُرَاسَانَ، سَارَ إِلَيْهَا، فَاسْتَعْمَلَ شُعْبَةَ بْنَ ظُهَيْرٍ النَّهْشَلِيَّ عَلَى سَمَرْقَنْدَ، فَسَارَ إِلَيْهَا، فَقَدِمَ الصُّغْدَ، وَكَانَ أَهْلُهَا كَفَرُوا فِي وِلَايَةِ عَبْدِ الرَّحْمَنِ بْنِ نُعَيْمٍ، ثُمَّ عَادُوا إِلَى الصُّلْحِ، فَخَطَبَ شُعْبَةُ أَهْلَ الصُّغْدِ، وَوَبَّخَ سُكَّانَهَا مِنَ الْعَرَبِ وَغَيْرِهِمْ بِالْجُبْنِ، وَقَالَ: مَا أَرَى فِيكُمْ جَرِيحًا، وَلَا أَسْمَعُ أَنَّةً. فَاعْتَذَرُوا إِلَيْهِ بِأَنْ جَبَّنُوا أَمِيرَهُمْ عِلْبَاءَ بْنَ حَبِيبٍ الْعَبْدِيَّ. وَأَخَذَ سَعِيدٌ عُمَّالَ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللَّهِ الَّذِينَ وُلُّوا أَيَّامَ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ، فَحَبَسَهُمْ ثُمَّ أَطْلَقَهُمْ، ثُمَّ رُفِعَ إِلَى سَعِيدٍ أَنَّ جَهْمَ بْنَ زَحْرٍ الْجُعْفِيَّ، وَعَبْدَ الْعَزِيزِ بْنَ عَمْرِو بْنِ الْحَجَّاجِ الزَّبِيدِيَّ، وَالْمُنْتَجِعَ بْنَ عَبْدِ الرَّحْمَنِ الْأَزْدِيَّ، وُلُّوا لِيَزِيدَ بْنِ الْمُهَلَّبِ فِي ثَمَانِيَةِ نَفَرٍ وَعِنْدَهُمْ أَمْوَالٌ قَدِ اخْتَانُوهَا [ مِنْ فَيْءِ الْمُسْلِمِينَ. فَأَرْسَلَ إِلَيْهِمْ ] فَحَبَسَهُمْ بِقُهُنْدُزِ مَرْوَ، وَحَمَلَ جَهْمَ بْنَ زَحْرٍ عَلَى حِمَارٍ وَأَطَافَ بِهِ، فَضَرَبَهُ مِائَتَيْ سَوْطٍ، وَأَمَرَ بِهِ وَبِالثَّمَانِيَةِ الَّذِينَ حُبِسُوا مَعَهُ فَسُلِّمُوا إِلَى وَرْقَاءَ بْنِ نَصْرٍ الْبَاهِلِيِّ فَاسْتَعْفَاهُ، فَأَعْفَاهُ، فَسَلَّمَهُمْ إِلَى عَبْدِ الْحَمِيدِ بْنِ دِثَارٍ، وَعَبْدِ الْمَلِكِ بْنِ دِثَارٍ، وَالزُّبَيْرِ بْنِ نَشِيطٍ مَوْلَى بَاهِلَةَ، فَقَتَلُوا فِي الْعَذَابِ جَهْمَ بْنَ زَحْرٍ، وَعَبْدَ الْعَزِيزِ، وَالْمُنْتَجِعَ، وَعَذَّبُوا الْقَعْقَاعَ وَقُومًا حَتَّى أَشْفَوْا عَلَى الْمَوْتِ، فَلَمْ يَزَالُوا فِي السِّجْنِ حَتَّى غَزَاهُمُ التُّرْكُ وَالصُّغْدُ، فَأَمَرَ سَعِيدٌ بِإِخْرَاجِهِمْ، وَكَانَ يَقُولُ: قَبَّحَ اللَّهُ الزُّبَيْرَ، فَإِنَّهُ قَتَلَ جَهْمًا !
✧ The appointment of Saʿīd Khudhayna over Khurasan by Maslama Maslama appointed over Khurasan Saʿīd b. ʿAbd al-ʿAzīz b. al-Ḥārith b. al-Ḥakam b. Abī al-ʿĀṣ b. Umayya, who was called Saʿīd Khudhayna. He was given that nickname because he was a soft, luxurious man. The king of Abghar entered upon him while Saʿīd was in dyed clothes, with dyed cushions around him. When he left his presence, they said: "How did you see the amir?" He said: "Khudhayna." So he was nicknamed Khudhayna, and Khudhayna is the dihqāna, the mistress of the house. Saʿīd had married Maslama's daughter, so for this reason Maslama appointed him over Khurasan. When Maslama appointed Saʿīd over Khurasan, he went there and appointed Shuʿba b. Ẓuhayr al-Nahshalī over Samarqand. He went there and arrived in Sughd. Its people had apostatized during the governorship of ʿAbd al-Raḥmān b. Nuʿaym, then returned to the peace agreement. Shuʿba addressed the people of Sughd and rebuked its inhabitants, both Arabs and others, for cowardice, saying: "I do not see among you a wounded man, nor do I hear a groan." They excused themselves by saying that they had made their amir ʿIlbāʾ b. Ḥabīb al-ʿAbdī a coward. Saʿīd seized the agents of ʿAbd al-Raḥmān b. ʿAbd Allāh who had been appointed during the days of ʿUmar b. ʿAbd al-ʿAzīz. He imprisoned them then released them. Then it was reported to Saʿīd that Jahm b. Zaḥr al-Juʿfī, ʿAbd al-ʿAzīz b. ʿAmr b. al-Ḥajjāj al-Zubaydī, and al-Muntajiʿ b. ʿAbd al-Raḥmān al-Azdī had been appointed by Yazīd b. al-Muhallab among eight men, and they had with them wealth that they had embezzled [from the fayʾ of the Muslims. He sent for them] and imprisoned them in the citadel of Marw. He carried Jahm b. Zaḥr on a donkey and paraded him, then struck him with two hundred lashes. He ordered him and the eight who were imprisoned with him to be handed over to Warqāʾ b. Naṣr al-Bāhilī, who asked to be excused, and he excused him. Then he handed them over to ʿAbd al-Ḥamīd b. Dithār, ʿAbd al-Malik b. Dithār, and al-Zubayr b. Nashīṭ, a mawlā of Bāhila. They killed under torture Jahm b. Zaḥr, ʿAbd al-ʿAzīz, and al-Muntajiʿ, and they tortured al-Qaʿqāʿ and a group until they were near death. They remained in prison until the Turks and the Sughd attacked them. Saʿīd ordered their release, and he used to say: "May God make al-Zubayr ugly, for he killed Jahm!"
Tarikh (al-Tabari) 2458No grade recorded
الْبَيْعَةِ بِوِلَايَةِ الْعَهْدِ لِهِشَامٍ وَالْوَلِيدِ لَمَّا وَجَّهَ يَزِيدُ بْنُ عَبْدِ الْمَلِكِ الْجُيُوشَ إِلَى يَزِيدَ بْنِ الْمُهَلَّبِ، وَاسْتَعْمَلَ عَلَى الْجَيْشِ مَسْلَمَةَ بْنِ عَبْدِ الْمَلِكِ أَخَاهُ، وَالْعَبَّاسَ بْنَ الْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ وَهُوَ ابْنُ أَخِيهِ، قَالَا لَهُ: يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ أَهْلَ الْعِرَاقِ أَهْلُ غَدْرٍ وَإِرْجَافٍ، وَقَدْ تَوَجَّهْنَا مُحَارِبِينَ وَالْحَوَادِثُ تَحْدُثُ، وَلَا نَأْمَنُ أَنْ يَرْجُفَ أَهْلُ الْعِرَاقِ، وَيَقُولُوا: مَاتَ أَمِيرُ الْمُؤْمِنِينَ، فَيَفُتُّ ذَلِكَ فِي أَعَضَادِنَا، فَلَوْ عَهِدْتَ عَهْدَ عَبْدِ الْعَزِيزِ بْنِ الْوَلِيدِ لَكَانَ رَأْيًا صَوَابًا. فَبَلَغَ ذَلِكَ مَسْلَمَةَ بْنَ عَبْدِ الْمَلِكِ، فَأَتَى أَخَاهُ يَزِيدَ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ أَيُّمَا أَحَبُّ إِلَيْكَ أَخُوكَ أَمِ ابْنُ أَخِيكَ ؟ فَقَالَ: بَلْ أَخِي. فَقَالَ: فَأَخُوكَ أَحَقُّ بِالْخِلَافَةِ. فَقَالَ يَزِيدُ: إِذَا لَمْ تَكُنْ فِي وَلَدِي فَأَخِي أَحَقُّ بِهَا مِنِ ابْنِ أَخِي كَمَا ذَكَرْتَ. قَالَ: فَابْنُكَ لَمْ يَبْلُغْ فَبَايِعْ لِهِشَامِ بْنِ عَبْدِ الْمَلِكِ ثُمَّ بَعْدَهُ لِابْنِكَ الْوَلِيدِ، وَكَانَ الْوَلِيدُ يَوْمَئِذٍ ابْنُ إِحْدَى عَشْرَةَ سَنَةً، فَبَايَعَ بِوِلَايَةِ الْعَهْدِ لِهِشَامِ بْنِ عَبْدِ الْمَلِكِ أَخِيهِ، وَبَعْدَهُ لِابْنِهِ الْوَلِيدِ بْنِ يَزِيدَ، ثُمَّ عَاشَ يَزِيدُ حَتَّى بَلَغَ ابْنُهُ الْوَلِيدُ، فَكَانَ إِذَا رَآهُ يَقُولُ: اللَّهُ بَيْنِي وَبَيْنَ مَنْ جَعَلَ هِشَامًا بَيْنِي وَبَيْنَكَ.
✧ The Oath of Allegiance to the Succession of Hishām and al-Walīd When Yazīd b. ʿAbd al-Malik dispatched the armies against Yazīd b. al-Muhallab, and appointed over the army his brother Maslamah b. ʿAbd al-Malik, and al-ʿAbbās b. al-Walīd b. ʿAbd al-Malik, who was his nephew, they said to him: “O Commander of the Faithful, the people of Iraq are people of treachery and agitation. We have set out to fight, and events may occur, and we do not feel safe that the people of Iraq will stir up unrest and say, ‘The Commander of the Faithful has died,’ and that would weaken our resolve. If only you would designate the succession of ʿAbd al-ʿAzīz b. al-Walīd, that would be the right course.” That reached Maslamah b. ʿAbd al-Malik, so he went to his brother Yazīd and said: “O Commander of the Faithful, which is dearer to you, your brother or your nephew?” He said: “Rather, my brother.” He said: “Then your brother is more entitled to the caliphate.” Yazīd said: “If it is not to be among my children, then my brother is more entitled to it than my nephew, as you mentioned.” He said: “Your son has not yet reached maturity, so give the oath of allegiance to Hishām b. ʿAbd al-Malik, then after him to your son al-Walīd.” At that time al-Walīd was eleven years old. So he gave the oath of allegiance to the succession of his brother Hishām b. ʿAbd al-Malik, and after him to his son al-Walīd b. Yazīd. Then Yazīd lived until his son al-Walīd reached maturity, and when he saw him he would say: “May God judge between me and the one who placed Hishām between me and you.”
Tarikh (al-Tabari) 2459No grade recorded
غَزْوِ التُّرْكِ لَمَّا وَلِيَ سَعِيدٌ خُرَاسَانَ اسْتَضْعَفَهُ النَّاسُ وَسَمَّوْهُ خُذَيْنَةَ، وَكَانَ قَدِ اسْتَعْمَلَ شُعْبَةَ عَلَى سَمَرْقَنْدَ ثُمَّ عَزَلَهُ، فَطَمِعَتِ التُّرْكُ، فَجَمَعَهُمْ خَاقَانُ وَوَجَّهَهُمْ إِلَى الصُّغْدِ، وَعَلَى التُّرْكِ كُورْ صُولَ، فَأَقْبَلُوا حَتَّى نَزَلُوا بِقَصْرِ الْبَاهِلِيِّ. وَقِيلَ: أَرَادَ عَظِيمٌ مِنْ عُظَمَاءِ الدَّهَاقِينِ أَنْ يَتَزَوَّجَ امْرَأَةً مِنْ بَاهِلَةَ كَانَتْ فِي ذَلِكَ الْقَصْرِ، فَأَبَتْ، فَاسْتَجَاشَ، وَرَجَوْا أَنْ يَسْبُوا مَنْ فِي الْقَصْرِ، فَأَقْبَلَ كُورْ صُولَ حَتَّى حَصَرَ أَهْلَ الْقَصْرِ، وَفِيهِ مِائَةُ أَهْلِ بَيْتٍ بِذَرَارِيهِمْ، وَكَانَ عَلَى سَمَرْقَنْدَ عُثْمَانُ بْنُ عَبْدِ اللَّهِ بْنِ مُطَرِّفِ بْنِ الشِّخِّيرِ، قَدِ اسْتَعْمَلَهُ سَعِيدٌ بَعْدَ شُعْبَةَ، فَكَتَبُوا إِلَيْهِ، وَخَافُوا أَنْ يُبْطِئَ عَنْهُمُ الْمُدَدُ فَصَالَحُوا التُّرْكَ عَلَى أَرْبَعِينَ أَلْفًا، وَأَعْطَوْهُمْ سَبْعَةَ عَشَرَ رَجُلًا رَهِينَةً. وَنَدَبَ عُثْمَانُ النَّاسَ، فَانْتَدَبَ الْمُسَيَّبَ بْنَ بِشْرٍ الرِّيَاحَيَّ، وَانْتَدَبَ مَعَهُ أَرْبَعَةَ آلَافٍ مِنْ جَمِيعِ الْقَبَائِلِ، وَفِيهِمْ شُعْبَةُ بْنُ ظُهَيْرٍ، وَثَابِتُ قُطْنَةَ، وَغَيْرُهُمَا مِنَ الْفُرْسَانِ، فَلَمَّا عَسْكَرُوا، قَالَ لَهُمُ الْمُسَيَّبُ: إِنَّكُمْ تُقْدِمُونَ عَلَى حَلْبَةِ التُّرْكِ عَلَيْهِمْ خَاقَانُ، وَالْعِوَضُ إِنْ صَبَرْتُمُ الْجَنَّةُ، وَالْعِقَابُ إِنْ فَرَرْتُمُ النَّارُ، فَمَنْ أَرَادَ الْغَزْوَ وَالصَّبْرَ فَلْيُقْدِمْ، فَرَجَعَ عَنْهُ أَلْفٌ وَثَلَاثُمِائَةٍ، فَلَمَّا سَارَ فَرْسَخًا رَجَعَ بِمِثْلِ مَقَالَتِهِ الْأُولَى، فَاعْتَزَلَهُ أَلْفٌ، ( ثُمَّ سَارَ فَرْسَخًا آخَرَ فَقَالَ لَهُمْ مِثْلُ ذَلِكَ، فَاعْتَزَلَهُ أَلْفٌ، ثُمَّ سَارَ ) فَلَمَّا كَانَ عَلَى فَرْسَخَيْنِ مِنْهُمْ نَزَلَ، فَأَتَاهُمْ تُرْكُ خَاقَانَ مَلِكُ ( قِي ) فَقَالَ: لَمْ يَبْقَ هَاهُنَا دِهْقَانٌ إِلَّا وَقَدْ بَايَعَ التُّرْكَ غَيْرِي، وَأَنَا فِي ثَلَاثِمِائَةِ مُقَاتِلٍ، فَهُمْ مَعَكَ، وَعِنْدِي الْخَبَرُ قَدْ كَانُوا صَالَحُوهُمْ، وَأَعْطَوْهُمْ سَبْعَةَ عَشَرَ رَجُلًا يَكُونُونَ رَهِينَةً فِي أَيْدِيهِمْ، حَتَّى يَأْخُذُوا صُلْحَهُمْ، فَلَمَّا بَلَغَهُمْ مَسِيُرُكُمْ إِلَيْهِمْ قَتَلُوا الرَّهَائِنَ، وَمِيعَادُهُمْ أَنْ يُقَاتِلُوا غَدًا وَيَفْتَحُوا لَهُمُ الْقَصْرَ. فَبَعَثَ الْمُسَيَّبُ رَجُلَيْنِ، رَجُلًا مِنَ الْعَرَبِ، وَرَجُلًا مِنَ الْعَجَمِ، لِيَعْلَمَا عِلْمَ الْقَوْمِ، فَأَقْبَلَا فِي لَيْلَةٍ مُظْلِمَةٍ وَقَدْ أَخَذَتِ التُّرْكُ الْمَاءَ فِي نَوَاحِي الْقَصْرِ، فَلَيْسَ يَصِلُ إِلَيْهِ أَحَدٌ، وَدَنَوْا مِنَ الْقَصْرِ، فَصَاحَ بِهِمَا الرَّبِيئَةُ، فَقَالَا لَهُ: اسْكُتْ وَادْعُ لَنَا عَبْدَ الْمَلِكِ بْنَ دِثَارٍ. فَدَعَاهُ، فَأَعْلَمَاهُ بِقُرْبِ الْمُسَيَّبِ مِنْهُمْ، وَقَالَا: هَلْ عِنْدَكُمُ امْتِنَاعٌ اللَّيْلَةَ وَغَدًا ؟ قَالُوا: قَدْ أَجْمَعْنَا عَلَى تَقْدِيمِ نِسَائِنَا لِلْمَوْتِ أَمَامَنَا، حَتَّى نَمُوتَ جَمِيعًا غَدًا. فَرَجِعَا إِلَى الْمُسَيَّبِ فَأَخْبَرَاهُ، فَقَالَ لِمَنْ مَعَهُ: إِنِّي سَائِرٌ إِلَى هَذَا الْعَدُوِّ، فَمَنْ أَحَبَّ أَنْ يَذْهَبَ فَلْيَذْهَبْ، فَلَمْ يُفَارِقْهُ أَحَدٌ وَبَايَعُوهُ عَلَى الْمَوْتِ. فَأَصْبَحَ وَسَارَ وَقَدِ ازْدَادَ الْقَصْرُ تَحْصِينًا بِالْمَاءِ الَّذِي أَجْرَاهُ التُّرْكُ، فَلَمَّا صَارَ بَيْنَهُ وَبَيْنَ التُّرْكِ نِصْفُ فَرْسَخٍ نَزَلَ وَقَدْ أَجْمَعَ عَلَى بَيَاتِهِمْ، فَلَمَّا أَمْسَى أَمَرَ أَصْحَابَهُ بِالصَّبْرِ وَحَثَّهُمْ عَلَيْهِ وَقَالَ: لِيَكُنْ شِعَارُكُمْ يَا مُحَمَّدُ، وَلَا تَتْبَعُوا مُوَلِّيًا، وَعَلَيْكُمْ بِالدَّوَابِّ فَاعْقِرُوهَا، فَإِنَّهَا إِذَا عُقِرَتْ كَانَتْ أَشَدَّ عَلَيْهِمْ مِنْكُمْ، وَلَيْسَتْ بِكُمْ قِلَّةٌ، فَإِنَّ سَبْعَمِائَةِ سَيْفٍ لَا يُضْرَبُ بِهَا فِي عَسْكَرٍ إِلَّا أَوْهَنُوهُ وَإِنْ كَثُرَ أَهْلُهُ. وَجَعَلَ عَلَى مَيْمَنَتِهِ كَثِيرًا الدَّبُّوسِيَّ، وَعَلَى مَيْسَرَتِهِ ثَابِتُ قُطْنَةَ، وَهُوَ مِنَ الْأَزْدِ، فَلَمَّا دَنَوْا مِنْهُمْ، كَبَّرُوا، وَذَلِكَ فِي السَّحَرَ، وَثَارَ التُّرْكُ وَخَالَطَهُمُ الْمُسْلِمُونَ فَعَقَرُوا الدَّوَابَّ، وَتَرَجَّلَ الْمُسَيَّبُ فِي رِجَالٍ مَعَهُ، فَقَاتَلُوا قِتَالًا شَدِيدًا، وَانْقَطَعَتْ يَمِينُ الْبَخْتَرِيِّ الْمُرَائِيِّ، فَأَخَذَ السَّيْفَ بِشَمَالِهِ فَقُطِعَتْ، فَجَعَلَ يَذُبُّ بِيَدَيْهِ حَتَّى اسْتُشْهِدَ. وَضَرَبَ ثَابِتُ قُطْنَةَ عَظِيمًا مِنْ عُظَمَاءِ التُّرْكِ، فَقَتَلَهُ، وَانْهَزَمَتِ التُّرْكُ، وَنَادَى مُنَادِي الْمُسَيَّبِ: لَا تَتْبَعُوهُمْ فَإِنَّهُمْ لَا يَدْرُونَ مِنَ الرُّعْبِ أَتَّبَعْتُمُوهُمْ أَمْ لَا، وَاقْصُدُوا الْقَصْرَ، وَلَا تَحْمِلُوا إِلَّا الْمَاءَ، وَلَا تَحْمِلُوا إِلَّا مَنْ يَقْدِرُ عَلَى الْمَشْيِ، وَمَنْ حَمَلَ امْرَأَةً أَوْ صَبِيًّا أَوْ ضَعِيفًا; حِسْبَةً، فَأَجْرُهُ عَلَى اللَّهِ، وَمَنْ أَبَى فَلَهُ أَرْبَعُونَ دِرْهَمًا، وَإِنْ كَانَ فِي الْقَصْرِ أَحَدٌ مِنْ أَهْلِ عَهْدِكُمْ فَاحْمِلُوهُ. فَحَمَلُوا مَنْ فِي الْقَصْرِ وَأَتَوْا تُرْكَ خَاقَانَ، فَأَنْزَلَهُمْ قَصْرَهُ وَأَتَاهُمْ بِطَعَامٍ، ثُمَّ سَارُوا إِلَى سَمَرْقَنْدَ. وَرَجَعَتِ التُّرْكُ مِنَ الْغَدِ، فَلَمْ يَرَوْا فِي الْقَصْرِ أَحَدًا، وَرَأَوْا قَتْلَاهُمْ فَقَالُوا: لَمْ يَكُنِ الَّذِي جَاءَنَا مِنَ الْإِنْسِ، فَقَالَ ثَابِتُ قُطْنَةَ: فَدَتْ نَفْسِي فَوَارِسَ مِنْ تَمِيمٍ غَدَاةَ الرَّوْعِ فِي ضَنْكِ الْمَقَامِ فَدَتْ نَفْسِي فَوَارِسَ أَكْنَفُونِي عَلَى الْأَعْدَاءِ فِي رَهَجِ الْقَتَامِ بِقَصْرِ الْبَاهِلِيِّ وَقَدْ رَأَوْنِي أُحَامِي حَيْثُ ضَنَّ بِهِ الْمُحَامِي بِسَيْفِي بَعْدَ حَطْمِ الرُّمْحِ قُدْمًا أَذَوْدُهُمُ بِذِي شُطَبٍ حُسَامِ أُكِرُّ عَلَيْهِمُ الْيَحْمُومَ كَرًا كَكَرِّ الشَّرْبِ آنِيَةَ الْمُدَامِ أَكُرُّ بِهِ لَدَى الْغَمَرَاتِ حَتَّى تَجَلَّتْ لَا يَضِيقُ بِهِ مَقَامِي فَلَوْلَا اللَّهُ لَيْسَ لَهُ شَرِيكٌ وَضَرْبِي قَوْنَسَ الْمَلِكِ الْهُمَامِ إِذًا لَسَعَتْ نِسَاءُ بَنِي دِثَارٍ أَمَامَ التُّرْكِ بَادِيَةَ الْخِدَامِ فَمَنْ مِثْلُ الْمُسَيَّبِ فِي تَمِيمٍ أَبِي بِشْرٍ كَقَادِمَةِ الْحَمَامِ وَعَوِرَ تِلْكَ اللَّيْلَةَ مُعَاوِيَةُ بْنُ الْحَجَّاجِ الطَّائِيُّ، وَشُلَّتْ يَدُهُ، وَكَانَ قَدْ وَلِيَ وِلَايَةً قَبْلَ سَعِيدٍ، فَأَخَذَهُ سَعِيدٌ بِشَيْءٍ بَقِيَ عَلَيْهِ، فَدَفَعَهُ إِلَى شَدَّادِ بْنِ خُلَيْدٍ الْبَاهِلِيِّ لِيَسْتَأْدِيَهُ، فَضَيَّقَ عَلَيْهِ شَدَّادٌ، فَقَالَ مُعَاوِيَةُ: يَا مَعْشَرَ قَيْسٍ سِرْتُ إِلَى قَصْرِ الْبَاهِلِيِّ وَأَنَا شَدِيدُ الْبَطْشِ حَدِيدُ الْبَصَرِ، فَعَوِرْتُ وَشُلَّتْ يَدِي، وَقَاتَلْتُ حَتَّى اسْتَنْقَذْنَاهُمْ بَعْدَمَا أَشْرَفُوا عَلَى الْقَتْلِ وَالْأَسْرِ وَالسَّبْيِ، وَهَذَا صَاحِبُكُمْ يَصْنَعُ بِي مَا يَصْنَعُ فَكُفُّوهُ عَنِّي، فَخَلَّاهُ. قَالَ بَعْضُ مَنْ كَانَ بِالْقَصْرِ: لَمَّا الْتَقَوْا ظَنَنَّا أَنَّ الْقِيَامَةَ قَدْ قَامَتْ لِمَا سَمِعْنَا مِنْ هَمَاهِمِ الْقَوْمِ، وَوَقَعِ الْحَدِيدِ، وَصَهِيلِ الْخَيْلِ.
✧ The Raid on the Turks When Saʿīd was appointed over Khurāsān, the people deemed him weak and called him Khudhayna. He had appointed Shuʿba over Samarqand, then dismissed him. The Turks became covetous, and the Khāqān gathered them and dispatched them to al-Ṣughd, with Kūr Ṣūl in command of the Turks. They advanced and encamped at the palace of al-Bāhilī. It was said: A great one among the great dihqāns wanted to marry a woman from Bāhila who was in that palace, but she refused, so he sought aid, and they hoped to capture those in the palace. Kūr Ṣūl advanced and besieged the people of the palace, in which there were a hundred households with their offspring. Over Samarqand was ʿUthmān b. ʿAbd Allāh b. Muṭarrif b. al-Shikhkhīr, whom Saʿīd had appointed after Shuʿba. They wrote to him, and fearing that reinforcements would be slow to reach them, they made peace with the Turks for forty thousand, and gave them seventeen men as hostages. ʿUthmān called upon the people, and al-Musayyab b. Bishr al-Riyāḥī volunteered, and with him four thousand from all the tribes volunteered, among them Shuʿba b. Ẓuhayr, Thābit Quṭna, and other horsemen. When they encamped, al-Musayyab said to them: "You are advancing upon the vanguard of the Turks, over whom is the Khāqān. The reward, if you are patient, is Paradise, and the punishment, if you flee, is the Fire. Whoever desires the raid and patience, let him advance." One thousand three hundred turned back from him. When he had marched a farsakh, he repeated the like of his first speech, and a thousand left him. Then he marched another farsakh and said the like of that to them, and a thousand left him. Then he marched, and when he was two farsakhs from them, he halted. The Turk of the Khāqān, the king of (Qī), came to him and said: "No dihqān remains here but has pledged allegiance to the Turks except me, and I have three hundred fighters. They are with you. I have the news: they had made peace with them and given them seventeen men to be hostages in their hands until they received their peace settlement. When your march against them reached them, they killed the hostages. Their appointed time is to fight tomorrow and open the palace for them." Al-Musayyab sent two men, one from the Arabs and one from the non-Arabs, to learn the state of the people. They approached on a dark night, and the Turks had diverted the water around the palace, so no one could reach it. They drew near the palace, and the watchman shouted at them. They said to him: "Be quiet and summon ʿAbd al-Malik b. Dithār for us." He summoned him, and they informed him of the proximity of al-Musayyab to them, and said: "Do you have the means to resist tonight and tomorrow?" They said: "We have resolved to put our women forward to death before us, so that we all die tomorrow." They returned to al-Musayyab and informed him. He said to those with him: "I am going to this enemy, and whoever wishes to leave, let him leave." No one left him, and they pledged allegiance to him unto death. He set out in the morning and marched, while the palace had become even more fortified by the water the Turks had let flow. When he was half a farsakh from the Turks, he halted, having resolved to attack them by night. When evening came, he commanded his companions to be steadfast and urged them to it, and said: "Let your watchword be 'Yā Muḥammad,' and do not pursue anyone who flees. Set upon the mounts and hamstring them, for when they are hamstrung that is harder on them than you. You are not few, for seven hundred swords, when struck in an army, do not but weaken it, even if its people are many." He placed Kathīr al-Dabbūsī over his right wing, and Thābit Quṭna—who was of al-Azd—over his left wing. When they drew near them, they shouted 'Allāhu akbar,' and that was in the last part of the night. The Turks rose, and the Muslims mingled with them and hamstrung the mounts. Al-Musayyab dismounted with men with him, and they fought a fierce fight. The right hand of al-Bakhtarī al-Murāʾī was cut off, and he took the sword with his left, and it was cut off, and he began to fend with his hands until he was martyred. Thābit Quṭna struck a great one of the great men of the Turks and killed him. The Turks were routed, and the crier of al-Musayyab called out: "Do not pursue them, for they do not know, out of terror, whether you are pursuing them or not. Aim for the palace, and carry nothing but water, and carry only those who are able to walk. Whoever carries a woman or a child or a weak person, seeking reward, his reward is with God. Whoever refuses, he has forty dirhams. If there is anyone in the palace from the people of your covenant, carry him." They carried those in the palace and came to the Turk of the Khāqān, and he lodged them in his palace and brought them food. Then they marched to Samarqand. The Turks returned the next day and saw no one in the palace, and saw their slain, and said: "What came to us was not of humans." Thābit Quṭna said: May my soul ransom horsemen of Tamīm, On the day of terror, in the narrow strait of the station. May my soul ransom horsemen who surrounded me, Against the enemies, in the dust of battle. At the palace of al-Bāhilī, they had seen me Defending where the defender was stingy. With my sword, after the breaking of the spear, advancing, I drive them with a sharp, finely-notched blade. I wheel upon them the deep-black horse, wheeling Like the wheeling of drinkers among the vessels of wine. I wheel with him amid the horrors, until It became clear—my station is not too narrow for him. Had it not been for God, who has no partner, And my striking the helmet-crest of the heroic king, Then the women of Banū Dithār would have been driven Before the Turks, their anklets exposed. Who is like al-Musayyab among Tamīm, Abū Bishr, like the leading feather of a dove? That night Muʿāwiya b. al-Ḥajjāj al-Ṭāʾī lost an eye, and his hand was paralyzed. He had held a governorship before Saʿīd, and Saʿīd seized him for something that remained against him, and handed him to Shaddād b. Khulayd al-Bāhilī to exact it from him. Shaddād put pressure on him, and Muʿāwiya said: "O assembly of Qays, I marched to the palace of al-Bāhilī while I was strong in might and keen of sight, and I lost an eye and my hand was paralyzed, and I fought until we rescued them after they were on the verge of being killed, captured, and taken captive. And this companion of yours does to me what he does, so restrain him from me." So he released him. Some of those who were in the palace said: "When they met, we thought the Hour had arisen, because of what we heard of the murmurings of the people, the clash of iron, and the neighing of horses."
Tarikh (al-Tabari) 2460No grade recorded
غَزْوِ الصُّغْدِ وَفِي سنة اثنتين ومائة عَبَرَ سَعِيدُ خُذَيْنَةَ النَّهْرَ وَغَزَا الصُّغْدَ، ( وَكَانُوا قَدْ نَقَضُوا الْعَهْدَ وَأَعَانُوا التُّرْكَ عَلَى الْمُسْلِمِينَ، فَقَالَ النَّاسُ لِسَعِيدٍ: إِنَّكَ قَدْ تَرَكْتَ الْغَزْوَ، وَقَدْ أَغَارَ التُّرْكُ، وَكَفَرَ أَهْلُ الصُّغْدِ. فَقَطَعَ النَّهْرَ، وَقَصَدَ الصُّغْدَ )، فَلَقِيَهُ التُّرْكُ وَطَائِفَةٌ مِنَ الصُّغْدِ، فَهَزَمَهُمُ الْمُسْلِمُونَ، فَقَالَ سَعِيدٌ: لَا تَتْبَعُوهُمْ، فَإِنَّ الصُّغْدَ بُسْتَانُ أَمِيرِ الْمُؤْمِنِينَ وَقَدْ هَزَمْتُمُوهُمْ، أَفَتُرِيدُونَ بَوَارَهُمْ ؟ وَقَدْ قَاتَلْتُمْ يَا أَهْلَ الْعِرَاقِ الْخُلَفَاءَ غَيْرَ مَرَّةٍ، فَهَلْ أَبَادُوكُمْ ؟ وَقَالَ سَوْرَةُ بْنُ الْحُرِّ لَحَيَّانَ النَّبَطِيِّ: ارْجِعْ عَنْهُمْ يَا حَيَّانُ. قَالَ: عَقِيرَةُ اللَّهِ لَا أَدَعُهَا. قَالَ: انْصَرِفْ يَا نَبَطِيُّ. قَالَ: أَنَبَطَ اللَّهُ وَجْهَكَ ! وَسَارَ الْمُسْلِمُونَ فَانْتَهَوْا إِلَى وَادٍ بَيْنَهُمْ وَبَيْنَ الْمَرْجِ، فَقَطَعَهُ بَعْضُهُمْ وَقَدْ أَكْمَنَ لَهُمُ التُّرْكُ، فَلَمَّا جَاءَهُمُ الْمُسْلِمُونَ خَرَجُوا عَلَيْهِمْ، فَانْهَزَمَ الْمُسْلِمُونَ حَتَّى انْتَهَوْا إِلَى الْوَادِي، فَصَبَرُوا حَتَّى انْكَشَفُوا لَهُمْ. وَقِيلَ: بَلْ كَانَ الْمُنْهَزِمُونَ مَسْلَحَةَ الْمُسْلِمِينَ، فَمَا شَعَرُوا إِلَّا وَالتُّرْكُ قَدْ خَرَجُوا عَلَيْهِمْ مِنْ غَيْضَةٍ، وَعَلَى الْخَيْلِ شُعْبَةُ بْنُ ظُهَيْرٍ، فَأَعْجَلَهُمُ التُّرْكُ عَنِ الرُّكُوبِ، فَقَاتَلَهُمْ شُعْبَةُ، فَقُتِلَ، وَقُتِلَ نَحْوٌ مِنْ خَمْسِينَ رَجُلًا، وَانْهَزَمَ أَهْلُ الْمَسْلَحَةِ، وَأَتَى الْمُسْلِمِينَ الْخَبَرُ، فَرَكِبَ الْخَلِيلُ بْنُ أَوْسٍ الْعَبْشَمِيُّ أَحَدُ بَنِي ظَالِمٍ وَنَادَى: يَا بَنِي تَمِيمٍ إِلَيَّ أَنَا الْخَلِيلُ ! فَاجْتَمَعَ مَعَهُ جَمَاعَةٌ، فَحَمَلَ بِهِمْ عَلَى الْعَدُوِّ، فَكَفُّوهُمْ حَتَّى جَاءَ الْأَمِيرُ وَالنَّاسُ، فَانْهَزَمَ الْعَدُوُّ، فَصَارَ الْخَلِيلُ عَلَى خَيْلِ بَنِي تَمِيمٍ حَتَّى وَلِيَ نَصْرُ بْنُ سَيَّارٍ، ثُمَّ صَارَتْ رِيَاسَتُهُمْ لِأَخِيهِ الْحَكَمِ بْنِ أَوْسٍ. فَلَمَّا كَانَ الْعَامُ الْمُقْبِلُ بَعَثَ رِجَالًا مِنْ تَمِيمٍ إِلَى وَزْغِيشَ، فَقَالُوا: لَيْتَنَا نَلْقَى الْعَدُوَّ فَنُطَارِدُهُمْ. وَكَانَ سَعِيدٌ إِذَا بَعَثَ سَرِيَّةً، فَأَصَابُوا أَوْ غَنِمُوا وَسَبَوْا رَدَّ السَّبْيَ وَعَاقَبَ السَّرِيَّةَ، فَقَالَ الْهَجَرِيُّ الشَّاعِرُ: سَرَيْتَ إِلَى الْأَعْدَاءِ تَلْهُو بِلُعْبَةٍ وَأَيْرُكَ مَسْلُولٌ وَسَيْفُكَ مُغْمَدُ وَأَنْتَ لِمَنْ عَادَيْتَ عِرْسٌ خَفِيَّةٌ وَأَنْتِ عَلَيْنَا كَالْحُسَامِ الْمُهَنَّدِ فَقَعَدَ سَعِيدٌ عَلَى النَّاسِ وَضَعَّفُوهُ. وَكَانَ رَجُلٌ مِنْ بَنِي أَسَدٍ يُقَالُ لَهُ: إِسْمَاعِيلُ مُنْقَطِعًا إِلَى مَرْوَانَ بْنِ مُحَمَّدٍ، فَذَكَرَ إِسْمَاعِيلُ عِنْدَ خُذَيْنَةَ مَوَدَّتَهُ لِمَرْوَانَ، فَقَالَ خُذَيْنَةُ: وَمَا ذَاكَ الْمِلْطُ ؟ فَقَالَ إِسْمَاعِيلُ: زَعَمَتْ خُذَيْنَةُ أَنَّنِي مِلْطُ لِخُذَيْنَةَ الْمِرْآةُ وَالْمُشْطُ وَمَجَامِرٌ وَمَكَاحِلٌ جُعِلَتْ وَمَعَازِفٌ وَبِخَدِّهَا نُقْطُ أَفَذَاكَ أَمْ زَغَفٌ مُضَاعَفَةٌ وَمُهَنَّدٌ مِنْ شَأْنِهِ الْقَطُّ لِمُقْرَسٍ ذَكَرٍ أَخِي ثِقَةٍ لَمْ يَغْذُهُ التَّأْنِيثُ وَاللَّقْطُ فِي أَبْيَاتِ غَيْرِهَا.
✧ The campaign against Sughd In the year one hundred and two, Saʿīd Khudhayna crossed the river and campaigned against Sughd. (They had broken the covenant and aided the Turks against the Muslims. People said to Saʿīd, “You have abandoned campaigning while the Turks have raided and the people of Sughd have disbelieved.” So he crossed the river and made for Sughd.) The Turks and a party of the Sughdians met him, and the Muslims defeated them. Saʿīd said, “Do not pursue them, for Sughd is the garden of the Commander of the Faithful, and you have defeated them. Do you want their ruin? You, O people of Iraq, have fought the caliphs more than once—did they annihilate you?” Sawra b. al-Ḥurr said to Ḥayyān al-Nabaṭī, “Turn back from them, O Ḥayyān.” He said, “By God’s sacrifice, I will not leave it.” He said, “Withdraw, O Nabataean.” He said, “May God make your face Nabataean!” The Muslims marched on and came to a valley between them and the meadow. Some of them crossed it, while the Turks had lain in ambush for them. When the Muslims came to them, they came out against them, and the Muslims were routed until they reached the valley, where they held firm until they were exposed to them. It was also said: rather, the routed ones were the Muslims’ advance guard. They were not aware until the Turks came out against them from a thicket, with Shuʿba b. Ẓuhayr in command of the cavalry. The Turks caught them before they could mount, and Shuʿba fought them and was killed, along with about fifty men. The advance guard fled, and the news reached the Muslims. Al-Khalīl b. Aws al-ʿAbshamī, one of the Banū Ẓālim, rode out and called, “O Banū Tamīm, to me! I am al-Khalīl!” A group gathered with him, and he charged the enemy with them. They held them off until the commander and the people arrived, and the enemy was routed. Al-Khalīl then took command of the cavalry of Banū Tamīm until Naṣr b. Sayyār was appointed; then their leadership passed to his brother al-Ḥakam b. Aws. The following year he sent men of Tamīm to Wazghīsh, and they said, “Would that we might meet the enemy and skirmish with them.” Saʿīd, whenever he sent out a raiding party and they captured, plundered, or took captives, would return the captives and punish the raiding party. The poet al-Hajarī said: You marched by night against the enemies, toying with a plaything, Your member unsheathed and your sword sheathed; To those you oppose you are a hidden bride, But upon us you are like an Indian blade. So Saʿīd sat back from the people, and they deemed him weak. There was a man of Banū Asad called Ismāʿīl who was attached to Marwān b. Muḥammad. Ismāʿīl mentioned his affection for Marwān in Khudhayna’s presence, and Khudhayna said, “And what is that thieving rogue?” Ismāʿīl said: Khudhayna claims that I am a thieving rogue; Khudhayna’s are the mirror and the comb, And braziers and kohl-pots prepared, And lutes, and on her cheek a mole. Is that it, or doubled mail coats, And an Indian sword whose business is cutting, Belonging to a stallion, remembered, a trusted brother, Whom effeminacy and picking up scraps never reared— among other verses.
Tarikh (al-Tabari) 2461No grade recorded
وفِي سنة اثنتين ومائة غَزَا عُمَرُ بْنُ هُبَيْرَةَ الرُّومَ مِنْ نَاحِيَةِ أَرْمِينِيَّةَ وَهُوَ عَلَى الْجَزِيرَةِ قَبْلَ أَنْ يَلِيَ الْعِرَاقَ، فَهَزَمَهُمْ وَأَسَرَ مِنْهُمْ خَلْقًا كَثِيرًا قِيلَ سَبْعُمِائَةِ أَسِيرٍ. وَفِيهَا غَزَا عَبَّاسُ بْنُ الْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ الرُّومَ فَافْتَتَحَ دَلْسَةَ.
✧ In the year one hundred and two ʿUmar b. Hubayrah raided the Byzantines from the direction of Armenia while he was governor of al-Jazīrah, before he became governor of Iraq. He defeated them and took many prisoners from them; it is said seven hundred prisoners. In it ʿAbbās b. al-Walīd b. ʿAbd al-Malik raided the Byzantines and conquered Dalsah.
Tarikh (al-Tabari) 2462No grade recorded
مَوْتِ حَيَّانَ النَّبَطِيِّ وَقَدْ ذُكِرَ مِنْ أَمْرِ حَيَّانَ فِيمَا تَقَدَّمَ عِنْدَ قَتْلِ قُتَيْبَةَ، وَأَنَّهُ سَادَ وَتَقَدَّمَ بِخُرَاسَانَ، فَلَمَّا قَالَ لَهُ سَوْرَةُ بْنُ الْحُرِّ: يَا نَبَطِيُّ، وَأَجَابَهُ حَيَّانُ، فَقَالَ: أَنَبَطَ اللَّهُ وَجْهَكَ، عَلَى مَا تَقَدَّمَ آنِفًا، حَقَدَهَا عَلَيْهِ سَوْرَةُ، فَقَالَ لِسَعِيدِ خُذَيْنَةَ: إِنَّ هَذَا الْعَبْدَ أَعْدَى النَّاسِ لِلْعَرَبِ وَالْوَالِي، وَهُوَ أَفْسَدَ خُرَاسَانَ عَلَى قُتَيْبَةَ، وَهُوَ وَاثِبٌ بِكَ، مُفْسِدٌ عَلَيْكَ خُرَاسَانَ، ثُمَّ يَتَحَصَّنُ فِي بَعْضِ هَذِهِ الْقِلَاعِ. فَقَالَ سَعِيدٌ: لَا تُسْمِعَنَّ هَذَا أَحَدًا. ثُمَّ دَعَا فِي مَجْلِسِهِ بِلَبَنٍ وَقَدْ أَمَرَ بِذَهَبٍ، فَسُحِقَ وَأُلْقِيَ فِي اللَّبَنِ الَّذِي فِي إِنَاءِ حَيَّانَ، فَشَرِبَهُ حَيَّانُ، ثُمَّ رَكَضَ سَعِيدٌ وَالنَّاسُ مَعَهُ أَرْبَعَةَ فَرَاسِخَ ثُمَّ رَجَعَ، فَعَاشَ حَيَّانُ أَرْبَعَةَ أَيَّامٍ وَمَاتَ، وَقِيلَ: إِنَّهُ لَمْ يَمُتْ هَذِهِ السَّنَةَ.
✧ The Death of Ḥayyān al-Nabaṭī Mention has already been made of Ḥayyān’s affair in what came before, at the killing of Qutaybah, and that he rose to prominence and took precedence in Khurāsān. When Sawrah b. al-Ḥurr said to him, “O Nabaṭī,” and Ḥayyān answered him, he said, “May God make your face Nabaṭī,” as has already been mentioned just now, Sawrah bore a grudge against him for that. He said to Saʿīd Khudhaynah, “This slave is the most hostile of people to the Arabs and the governor. He corrupted Khurāsān against Qutaybah, and he is ready to leap upon you and corrupt Khurāsān for you, then fortify himself in one of these fortresses.” Saʿīd said, “Do not let anyone hear this.” Then in his assembly he called for milk, having ordered gold to be ground and thrown into the milk that was in Ḥayyān’s vessel, and Ḥayyān drank it. Then Saʿīd rode off with the people with him for four parasangs, then returned. Ḥayyān lived four days and died. It was said that he did not die this year.
Tarikh (al-Tabari) 2463No grade recorded
عَزْلِ مَسْلَمَةَ عَنِ الْعِرَاقِ وَخُرَاسَانَ وَوِلَايَةِ ابْنِ هُبَيْرَةَ وَكَانَ سَبَبُ ذَلِكَ أَنَّهُ وَلِيَ الْعِرَاقَ وَخُرَاسَانَ، فَلَمْ يَرْفَعْ مِنَ الْخَرَاجِ شَيْئًا، وَاسْتَحْيَا يَزِيدُ بْنُ عَبْدِ الْمَلِكِ أَنْ يَعْزِلَهُ فَكَتَبَ إِلَيْهِ: اسْتَخْلِفْ عَلَى عَمَلِكَ وَأَقْبِلْ. وَقِيلَ إِنَّ مَسْلَمَةَ شَاوَرَ عَبْدَ الْعَزِيزِ بْنَ حَاتِمِ بْنِ النُّعْمَانِ فِي الشُّخُوصِ إِلَى يَزِيدَ لِيَزُورَهُ. قَالَ: أَمِنْ شَوْقٍ إِلَيْهِ ؟ إِنَّ عَهْدَكَ مِنْهُ لَقَرِيبٌ. قَالَ: لَا بُدَّ مِنْ ذَلِكَ. قَالَ: إِذًا لَا تَخْرُجْ مِنْ عَمَلِكَ حَتَّى تَلْقَى الْوَالِيَ عَلَيْهِ. فَسَارَ مَسْلَمَةُ فَلَقِيَهُ عُمَرُ بْنُ هُبَيْرَةَ الْفَزَارِيُّ بِالْعِرَاقِ عَلَى دَوَابِّ الْبَرِيدِ، فَسَأَلَهُ عَنْ مَقْدِمِهِ، فَقَالَ عُمَرُ: وَجَّهَنِي أَمِيرُ الْمُؤْمِنِينَ فِي حِيَازَةِ أَمْوَالِ بَنِي الْمُهَلَّبِ. فَلَمَّا خَرَجَ مِنْ عِنْدِهِ أَحْضَرَ مَسْلَمَةُ عَبْدَ الْعَزِيزِ بْنَ حَاتِمٍ، وَأَخْبَرَهُ خَبَرَ ابْنِ هُبَيْرَةَ، فَقَالَ: قَدْ قُلْتُ لَكَ. قَالَ مَسْلَمَةُ: فَإِنَّهُ جَاءَ لِحِيَازَةِ أَمْوَالِ آلِ الْمُهَلَّبِ. قَالَ: هَذَا أَعْجَبُ مِنَ الْأَوَّلِ، يَكُونُ ابْنُ هُبَيْرَةَ عَلَى الْجَزِيرَةِ، فَيُعْزَلُ عَنْهَا، وَيُبْعَثُ لِحِيَازَةِ أَمْوَالِ بَنِي الْمُهَلَّبِ، وَلَمْ يُكْتَبْ مَعَهُ إِلَيْكَ كِتَابٌ ! فَلَمْ يَلْبَثْ حَتَّى أَتَاهُ عَزْلُ ابْنِ هُبَيْرَةَ عُمَّالَهُ وَالْغِلْظَةُ عَلَيْهِمْ، فَقَالَ الْفَرَزْدَقُ: رَاحَتْ بِمَسْلَمَةَ الْبِغَالُ عَشِيَّةً فَارْعَيْ فَزَارَةُ لَا هَنَاكِ الْمَرْتَعُ عُزِلَ ابْنُ بِشْرٍ وَابْنُ عَمْرٍو قَبْلَهُ وَأَخُو هَرَاةَ لِمِثْلِهَا يَتَوَقَّعُ يَعْنِي بِابْنِ بِشْرٍ: عَبْدَ الْمَلِكِ بْنَ بِشْرِ بْنِ مَرْوَانَ، وَبِابْنِ عَمْرٍو: مُحَمَّدًا ذَا الشَّامَةِ، وَبِأَخِي هَرَاةَ: سَعِيدَ خُذَيْنَةَ. ( وَأَمَّا ابْتِدَاءُ أَمْرِ ابْنِ هُبَيْرَةَ حَتَّى وَلِيَ الْعِرَاقَ )، فَإِنَّهُ قَدِمَ مِنَ الْبَادِيَةِ مِنْ بِنِي فَزَارَةَ، فَافْتُرِضَ مَعَ بَعْضِ وُلَاةِ الْحَرْبِ، وَكَانَ يَقُولُ: لَأَرْجُو أَنْ لَا تَنْقَضِيَ الْأَيَّامُ حَتَّى أَلِيَ الْعِرَاقَ. وَسَارَ مَعَ عَمْرِو بْنِ مُعَاوِيَةَ الْعُقَيْلِيِّ إِلَى غَزْوِ الرُّومِ، فَأُتِيَ بِفَرَسٍ رَائِعٍ، إِلَّا أَنَّهُ لَا يُسْتَطَاعُ رُكُوبُهُ، فَقَالَ: مَنْ رَكِبَهُ فَهُوَ لَهُ، فَقَامَ عُمَرُ بْنُ هُبَيْرَةَ وَتَنَحَّى عَنِ الْفَرَسِ، وَأَقْبَلَ حَتَّى إِذَا كَانَ بِحَيْثُ تَنَالُهُ رِجْلَا الْفَرَسِ إِذَا رَمَحَهُ وَثَبَ فَصَارَ عَلَى سَرْجِهِ، فَأَخَذَ الْفَرَسَ. فَلَمَّا خَلَعَ مُطَرِّفُ بْنُ الْمُغِيرَةِ بْنِ شُعْبَةَ الْحَجَّاجَ سَارَ عُمَرُ بْنُ هُبَيْرَةَ فِي الْجَيْشِ الَّذِينَ حَارَبُوهُ مِنَ الرَّيِّ، فَلَمَّا الْتَقَى الْعَسْكَرَانِ الْتَحَقَ ابْنُ هُبَيْرَةَ بِمُطَرِّفٍ مُظْهِرًا أَنَّهُ مَعَهُ، فَلَمَّا جَالَ النَّاسُ كَانَ مِمَّنْ قَتَلَهُ وَأَخَذَ رَأْسَهُ، وَقِيلَ قَتَلَهُ غَيْرُهُ وَأَخَذَ هُوَ رَأْسَهُ، وَأَتَى بِهِ عَدِيًّا، فَأَعْطَاهُ مَالًا، وَأَوْفَدَهُ إِلَى الْحَجَّاجِ بِالرَّأْسِ، فَسَيَّرَهُ الْحَجَّاجُ إِلَى عَبْدِ الْمَلِكِ، فَأَقْطَعَهُ بِبَرْزَةَ، وَهِيَ قَرْيَةٌ بِدِمَشْقَ، وَعَادَ إِلَى الْحَجَّاجِ، فَوَجَّهَهُ إِلَى كَرْدَمِ بْنِ مَرْثَدٍ الْفَزَارِيِّ لِيُخَلِّصَ مِنْهُ مَالًا، فَأَخَذَهُ مِنْهُ وَهَرَبَ إِلَى عَبْدِ الْمَلِكِ وَقَالَ: أَنَا عَائِذٌ بِاللَّهِ وَبِأَمِيرِ الْمُؤْمِنِينَ مِنَ الْحَجَّاجِ، فَإِنَّنِي قَتَلْتُ ابْنَ عَمِّهِ مُطَرِّفَ بْنَ الْمُغِيرَةِ، وَأَتَيْتُ أَمِيرَ الْمُؤْمِنِينَ بِرَأْسِهِ، ثُمَّ رَجَعْتُ فَأَرَادَ قَتْلِي، وَلَسْتُ آمَنُ أَنْ يَنْسِبَنِي إِلَى أَمْرٍ يَكُونُ فِيهِ هَلَاكِي. فَقَالَ: أَنْتَ فِي جِوَارِي. فَأَقَامَ عِنْدَهُ، فَكَتَبَ فِيهِ الْحَجَّاجُ إِلَى عَبْدِ الْمَلِكِ يَذْكُرُ أَخْذَهُ الْمَالَ وَهَرَبَهُ، فَقَالَ لَهُ: أَمْسِكْ عَنْهُ. وَتَزَوَّجَ بَعْضُ وَلَدِ عَبْدِ الْمَلِكِ بِنْتًا لِلْحَجَّاجِ، فَكَانَ ابْنُ هُبَيْرَةَ يُهْدِي لَهَا، وَيَبَرَّهَا، وَيُيَسِّرُ عَلَيْهَا، فَكَتَبَتْ إِلَى أَبِيهَا تُثْنِي عَلَيْهِ، فَكَتَبَ إِلَيْهِ الْحَجَّاجُ يَأْمُرُهُ أَنْ يُنْزِلَ بِهِ حَاجَاتَهُ، وَعَظُمَ شَأْنُهُ بِالشَّامِ. فَلَمَّا اسْتُخْلِفَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ، اسْتَعْمَلَهُ عَلَى الْجَزِيرَةِ، فَلَمَّا وَلِيَ يَزِيدُ بْنُ عَبْدِ الْمَلِكِ وَرَأَى ابْنُ هُبَيْرَةَ تَحَكُّمَ حَبَابَةَ عَلَيْهِ تَابَعَ هَدَايَاهُ إِلَيْهِ وَإِلَى يَزِيدَ بْنِ عَبْدِ الْمَلِكِ، فَعَمِلَتْ لَهُ فِي وِلَايَةِ الْعِرَاقِ، فَوَلَّاهُ يَزِيدُ. وَكَانَ ابْنُ هُبَيْرَةَ بَيْنَهُ وَبَيْنَ الْقَعْقَاعِ بْنِ خُلَيْدٍ الْعَبْسِيِّ تَحَاسَدٌ، فَقَالَ الْقَعْقَاعُ: مَنْ يُطِيقُ ابْنَ هُبَيْرَةَ، حَبَابَةُ بِاللَّيْلِ، وَهَدَايَاهُ بِالنَّهَارِ ! فَلَمَّا مَاتَتْ حَبَابَةُ، قَالَ الْقَعْقَاعُ: هَلُمَّ فَقَدْ مَاتَتْ حَبَابَةُ سَامِنِي بِنَفْسِكَ يُقْدِمْكَ الذُّرَى وَالْكَوَاهِلُ أَغَرَّكَ إِنْ كَانَتْ حَبَابَةُ مَرَّةً تَمِيحُكَ، فَانْظُرْ كَيْفَ مَا أَنْتَ فَاعِلُ فِي أَبْيَاتٍ. وَكَانَ بَيْنَهُ وَبَيْنَ الْقَعْقَاعِ يَوْمًا كَلَامٌ، فَقَالَ لَهُ الْقَعْقَاعُ: يَابْنَ اللَّخْنَاءِ مَنْ قَدَّمَكَ ؟ فَقَالَ: قَدَّمَكَ أَنْتَ وَأَهْلَكَ أَعْجَازُ الْغَوَانِي، وَقَدَّمَنِي صُدُورُ الْعَوَالِي. فَسَكَتَ الْقَعْقَاعُ. يَعْنِي أَنَّ عَبْدَ الْمَلِكِ قَدَّمَهُمْ لَمَّا تَزَوَّجَ إِلَيْهِمْ فَإِنَّ أُمَّ الْوَلِيدِ وَسُلَيْمَانَ ابْنَيْ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ عَبْسِيَّةٌ.
✧ The dismissal of Maslama from Iraq and Khurasan and the appointment of Ibn Hubayra And the reason for that was that he governed Iraq and Khurasan, but he did not send up anything of the land tax; and Yazīd b. ʿAbd al-Malik was ashamed to dismiss him, so he wrote to him: "Appoint a deputy over your province and come." It was said that Maslama consulted ʿAbd al-ʿAzīz b. Ḥātim b. al-Nuʿmān about going to see Yazīd to visit him. He said: "Is it out of longing for him? Your last meeting with him was recent." He said: "There is no avoiding it." He said: "Then do not leave your province until you meet the governor appointed over it." So Maslama set out, and ʿUmar b. Hubayra al-Fazārī met him in Iraq riding post mounts. He asked him about his coming, and ʿUmar said: "The Commander of the Faithful sent me regarding the seizure of the wealth of the Banū al-Muhallab." When he left him, Maslama summoned ʿAbd al-ʿAzīz b. Ḥātim and told him the news of Ibn Hubayra, and he said: "I told you." Maslama said: "He has come for the seizure of the wealth of the family of al-Muhallab." He said: "This is stranger than the first: that Ibn Hubayra should be over al-Jazīra, then be dismissed from it, and be sent to seize the wealth of the Banū al-Muhallab, and no letter was written with him to you!" It was not long before the dismissal of Ibn Hubayra's governors and harshness against them reached him. Then al-Farazdaq said: "The mules departed with Maslama in the evening, so graze, Fazāra, for there is no pasture for you there. Ibn Bishr and Ibn ʿAmr before him were dismissed, and the brother of Herat for the like of it is expectant." By Ibn Bishr he meant ʿAbd al-Malik b. Bishr b. Marwān; by Ibn ʿAmr, Muḥammad of the Mole; and by the brother of Herat, Saʿīd Khudhayna. (As for the beginning of Ibn Hubayra's affair until he governed Iraq): He came from the desert, from among the Banū Fazāra, and he was enlisted as a stipendiary soldier under one of the war governors, and he used to say: "I hope that days will not pass until I govern Iraq." He marched with ʿAmr b. Muʿāwiya al-ʿUqaylī on the expedition against the Byzantines. A magnificent horse was brought to him, except that it could not be ridden, so he said: "Whoever rides it, it is his." ʿUmar b. Hubayra stood up and moved away from the horse, then he came forward until he was where the horse's legs could reach him if it kicked; he leaped and landed on its saddle, and took the horse. When Muṭarrif b. al-Mughīra b. Shuʿba renounced al-Ḥajjāj, ʿUmar b. Hubayra marched among the army that fought him from al-Rayy. When the two armies met, Ibn Hubayra joined Muṭarrif showing that he was with him; then when the men were in flight, he was one of those who killed him and took his head. It was said that another killed him and he took his head. He brought it to ʿAdī, who gave him money, and he sent him to al-Ḥajjāj with the head. Al-Ḥajjāj sent him on to ʿAbd al-Malik, and he granted him a fief in Barza, which is a village near Damascus. He returned to al-Ḥajjāj, and he sent him to Kardam b. Marthad al-Fazārī to recover from him some money. He took it from him and fled to ʿAbd al-Malik, saying: "I seek refuge with God and with the Commander of the Faithful from al-Ḥajjāj, for I killed his paternal cousin Muṭarrif b. al-Mughīra, and I brought his head to the Commander of the Faithful. Then I returned, and he wanted to kill me, and I am not safe from his attributing to me some matter that would destroy me." He said: "You are under my protection." So he stayed with him. Al-Ḥajjāj wrote about him to ʿAbd al-Malik, mentioning his taking the money and his flight. He said to him: "Leave him alone." One of the sons of ʿAbd al-Malik married a daughter of al-Ḥajjāj, and Ibn Hubayra used to send presents to her, treat her kindly, and make things easy for her. She wrote to her father praising him, and al-Ḥajjāj wrote to him ordering him to bring his needs to him, and his standing in Syria became great. When ʿUmar b. ʿAbd al-ʿAzīz became caliph, he appointed him over al-Jazīra. When Yazīd b. ʿAbd al-Malik became caliph, and Ibn Hubayra saw the sway that Ḥabāba had over him, he kept sending gifts to her and to Yazīd b. ʿAbd al-Malik. She interceded for him for the governorship of Iraq, and Yazīd appointed him. Between Ibn Hubayra and al-Qaʿqāʿ b. Khulayd al-ʿAbsī there was mutual envy. Al-Qaʿqāʿ said: "Who can contend with Ibn Hubayra? Ḥabāba by night and his gifts by day!" When Ḥabāba died, al-Qaʿqāʿ said: "Come now, for Ḥabāba is dead; contend with me with all you have, and let the high places and the shoulders bring you forward. Did it deceive you that Ḥabāba once supplied you? Then look to what you are going to do." in some verses. One day there was talk between him and al-Qaʿqāʿ, and al-Qaʿqāʿ said to him: "O son of the stinking one, who advanced you?" He said: "You and your people were advanced by the posteriors of singing girls, and I was advanced by the points of spears." Al-Qaʿqāʿ was silent. He meant that ʿAbd al-Malik advanced them when he married among them, for the mother of al-Walīd and Sulaymān, the two sons of ʿAbd al-Malik b. Marwān, was an ʿAbsī woman.
Tarikh (al-Tabari) 2464No grade recorded
بَعْضِ الدُّعَاةِ لِلدَّوْلَةِ الْعَبَّاسِيَّةِ وَفِي سنة اثنتين ومائة وَجَّهَ مَيْسَرَةُ رُسُلَهُ مِنَ الْعِرَاقِ إِلَى خُرَاسَانَ، فَظَهَرَ أَمْرُ الدُّعَاةِ بِهَا، فَجَاءَ عَمْرُو بْنُ بَحِيرِ بْنِ وَرْقَاءَ السَّعْدِيُّ إِلَى سَعِيدِ خُذَيْنَةَ، فَقَالَ لَهُ: إِنْ هَاهُنَا قَوْمًا قَدْ ظَهَرَ مِنْهُمْ كَلَامٌ قَبِيحٌ، وَأَعْلَمَهُ حَالَهُمْ، فَبَعَثَ سَعِيدٌ إِلَيْهِمْ، فَأُتِيَ بِهِمْ، فَقَالَ: مِمَّنْ أَنْتُمْ ؟ قَالُوا: نَاسٌ مِنَ التُّجَّارِ. قَالَ: فَمَا هَذَا الَّذِي يُحْكَى عَنْكُمْ ؟ قَالُوا: لَا نَدْرِي. قَالَ: جِئْتُمْ دُعَاةً ؟ قَالُوا: إِنَّ لَنَا فِي أَنْفُسِنَا وَتِجَارِتِنَا شُغْلًا عَنْ هَذَا. فَقَالَ: مَنْ يَعْرِفُ هَؤُلَاءِ ؟ فَجَاءَ نَاسٌ مِنْ أَهْلِ خُرَاسَانَ أَكْثَرُهُمْ مِنْ رَبِيعَةَ وَالْيَمَنِ فَقَالُوا: نَحْنُ نَعْرِفُهُمْ، وَهُمْ عَلَيْنَا إِنْ أَتَاكَ مِنْهُمْ شَيْءٌ تَكْرَهُهُ. فَخَلَّى سَبِيلَهُمْ.
✧ Some of the propagandists (duʿāt) for the ʿAbbāsid state In the year one hundred and two, Maysarah sent his messengers from Iraq to Khurāsān, and the affair of the propagandists became apparent there. ʿAmr b. Baḥīr b. Warqāʾ al-Saʿdī came to Saʿīd Khudhaynah and said to him: "There are people here from whom ugly talk has appeared," and he informed him of their situation. Saʿīd sent for them, and they were brought to him. He said: "From whom are you?" They said: "We are people from among the merchants." He said: "Then what is this that is reported about you?" They said: "We do not know." He said: "Have you come as propagandists?" They said: "We have enough occupation in ourselves and our trade to be busy away from this." He said: "Who knows these people?" People from the people of Khurāsān came, most of them from Rabīʿah and al-Yaman, and they said: "We know them, and they are under our guarantee, if anything you dislike comes to you from them." So he let them go on their way.
Tarikh (al-Tabari) 2465No grade recorded
قَتْلِ يَزِيدَ بْنِ أَبِي مُسْلِمٍ قِيلَ: كَانَ يَزِيدُ بْنُ عَبْدِ الْمَلِكِ قَدِ اسْتَعْمَلَ يَزِيدَ بْنَ أَبِي مُسْلِمٍ بِإِفْرِيقِيَّةَ سَنَةَ إِحْدَى وَمِائَةٍ، وَقِيلَ هَذِهِ السَّنَةَ، وَكَانَ سَبَبُ قَتْلِهِ أَنَّهُ عَزَمَ أَنْ يَسِيرَ فِيهِمْ بِسِيرَةِ الْحَجَّاجِ فِي أَهْلِ الْإِسْلَامِ الَّذِينَ سَكَنُوا الْأَمْصَارَ مِمَّنْ كَانَ أَصْلُهُ مِنَ السَّوَادِ مِنْ أَهْلِ الذِّمَّةِ، فَأَسْلَمَ بِالْعِرَاقِ، فَإِنَّهُ رَدَّهُمْ إِلَى قُرَاهُمْ وَوَضَعَ الْجِزْيَةَ عَلَى رِقَابِهِمْ عَلَى نَحْوِ مَا كَانَتْ تُؤْخَذُ مِنْهُمْ وَهُمْ كُفَّارٌ، فَلَمَّا عَزَمَ يَزِيدُ عَلَى ذَلِكَ اجْتَمَعَ رَأْيُهُمْ عَلَى قَتْلِهِ، فَقَتَلُوهُ، وَوَلَّوْا عَلَى أَنْفُسِهِمُ الْوَالِي الَّذِي كَانَ عَلَيْهِمْ قَبْلَ يَزِيدَ بْنِ أَبِي مُسْلِمٍ، وَهُوَ مُحَمَّدُ بْنُ يَزِيدَ، فَوَلِيَ الْأَمْصَارَ، وَكَانَ عِنْدَهُمْ، وَكَتَبُوا إِلَى يَزِيدَ بْنِ عَبْدِ الْمَلِكِ: إِنَّا لَمْ نَخْلَعْ أَيْدِيَنَا مِنْ طَاعَةٍ، وَلَكِنَّ يَزِيدَ بْنَ أَبِي مُسْلِمٍ سَامَنَا مَا لَا يَرْضَاهُ اللَّهُ وَالْمُسْلِمُونَ، فَقَتَلْنَاهُ وَأَعَدْنَا عَامِلَكَ. فَكَتَبَ إِلَيْهِمْ يَزِيدُ بْنُ عَبْدِ الْمَلِكِ: إِنِّي لَمْ أَرْضَ مَا صَنَعَ يَزِيدُ بْنُ أَبِي مُسْلِمٍ، وَأَقَرَّ مُحَمَّدَ بْنَ يَزِيدَ عَلَى عَمَلِهِ.
✧ The Killing of Yazīd b. Abī Muslim It was said: Yazīd b. ʿAbd al-Malik had appointed Yazīd b. Abī Muslim over Ifrīqiyya in the year one hundred and one, and it was also said in this year. The cause of his killing was that he resolved to proceed among them according to the policy of al-Ḥajjāj regarding the people of Islam who dwelt in the garrison towns, those whose origin was from the Sawād, from among the people of the covenant, and who had embraced Islam in Iraq. For he returned them to their villages and imposed the jizya upon their necks in the manner it used to be taken from them while they were unbelievers. When Yazīd resolved upon that, their opinion came together upon killing him, so they killed him and appointed over themselves the governor who had been over them before Yazīd b. Abī Muslim, namely Muḥammad b. Yazīd. He took charge of the garrison towns, and he was with them. They wrote to Yazīd b. ʿAbd al-Malik: "We have not withdrawn our hands from obedience, but Yazīd b. Abī Muslim imposed upon us what God and the Muslims do not approve, so we killed him and restored your agent." Yazīd b. ʿAbd al-Malik wrote to them: "I do not approve of what Yazīd b. Abī Muslim did," and he confirmed Muḥammad b. Yazīd in his office.
Tarikh (al-Tabari) 2466No grade recorded
وَحَجَّ بِالنَّاسِ سنة اثنتين ومائة عَبْدُ الرَّحْمَنِ بْنُ الضَّحَّاكِ، وَهُوَ عَامِلُ الْمَدِينَةِ. وَكَانَ عَلَى مَكَّةَ: عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللَّهِ بْنِ خَالِدٍ. وَكَانَ عَلَى الْكُوفَةِ: مُحَمَّدُ بْنُ عَمْرٍو ذُو الشَّامَةِ، وَعَلَى قَضَائِهَا: الْقَاسِمُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ، وَعَلَى الْبَصْرَةِ: عَبْدُ الْمَلِكِ بْنُ بِشْرِ بْنِ مَرْوَانَ إِلَى أَنْ عَزَلَهُ عُمَرُ بْنُ هُبَيْرَةَ، وَعَلَى خُرَاسَانَ: سَعِيدُ خُذَيْنَةَ، وَعَلَى مِصْرَ: أُسَامَةُ بْنُ زَيْدٍ.
✧ In the year one hundred and two, ʿAbd al-Raḥmān b. al-Ḍaḥḥāk led the people in the Hajj, and he was the governor of al-Madīnah. Over Makkah was ʿAbd al-ʿAzīz b. ʿAbd Allāh b. Khālid. Over al-Kūfah was Muḥammad b. ʿAmr Dhū al-Shāmah, and over its judiciary was al-Qāsim b. ʿAbd al-Raḥmān b. ʿAbd Allāh b. Masʿūd. Over al-Baṣrah was ʿAbd al-Malik b. Bishr b. Marwān until ʿUmar b. Hubayrah dismissed him. Over Khurāsān was Saʿīd Khudhaynah. Over Miṣr was Usāmah b. Zayd.
Tarikh (al-Tabari) 2467No grade recorded
ذِكْرُ مَنْ تُوُفِّيَ فِي سنة اثنتين ومائة مِنَ الْأَكَابِرِ يَزِيدُ بْنُ الْمُهَلَّبِ بْنِ أَبِي صُفْرَةَ يَزِيدُ بْنُ الْمُهَلَّبِ بْنِ أَبِي صُفْرَةَ، أَبُو خَالِدٍ الْأَزْدِيُّ : قَدْ ذَكَرْنَا أَحْوَالَهُ فِي الْحَوَادِثِ وَخُرُوجَهُ عَلَى يَزِيدَ بْنِ عَبْدِ الْمَلِكِ وَمُحَارَبَتَهُ لَهُ، وَأَنَّهُ قُتِلَ فِي الْحَرْبِ فِي هَذِهِ السَّنَةِ، وَكَانَ جَوَادًا. عَنِ الْمَدَائِنِيِّ، قَالَ: كَانَ سَعِيدُ بْنُ عَمْرٍو مُؤَاخِيًا لِيَزِيدَ بْنِ الْمُهَلَّبِ، فَلَمَّا حَبَسَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ يَزِيدَ ابْنَ الْمُهَلَّبِ مَنَعَ النَّاسَ مِنَ الدُّخُولِ إِلَيْهِ، فَأَتَاهُ سَعِيدٌ فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ لِي عَلَى يَزِيدَ خَمْسُونَ أَلْفَ دِرْهَمٍ وَقَدْ حُلْتَ بَيْنِي وَبَيْنَهُ، فَإِنْ رَأَيْتَ أَنْ تَأْذَنَ لِي فَاقْتَضِيهِ، فَأَذِنَ لَهُ فَدَخَلَ عَلَيْهِ فَسُرَّ بِهِ يَزِيدُ وَقَالَ: كَيْفَ وَصَلْتَ إِلَيَّ؟ فَأَخْبَرَهُ، فَقَالَ: وَاللَّهِ لَا تَخْرُجُ إِلَّا وَهِيَ مَعَكَ، فَامْتَنَعَ سَعِيدٌ، فَحَلَفَ يَزِيدُ لَيَقْبِضَنَّهَا، فَوَجَّهَ إِلَى مَنْزِلِهِ حَتَّى حُمِلَ إِلَى سَعِيدٍ خَمْسُونَ أَلْفَ دِرْهَمٍ. وَرَوَى الصُّولِيُّ قَالَ: دَخَلَ الْكَوْثَرُ بْنُ زُفَرَ عَلَى يَزِيدَ بْنِ الْمُهَلَّبِ حِينَ وَلَّاهُ سُلَيْمَانُ الْعِرَاقَ، فَقَالَ لَهُ: أَنْتَ وَاللَّهِ أَكْبَرُ قَدْرًا مِنْ أَنْ يُسْتَعَانَ عَلَيْكَ إِلَّا بِكَ، وَلَسْتَ تَصْنَعُ مِنَ الْمَعْرُوفِ إِلَّا وَهُوَ أَصْغَرُ مِنْكَ، وَلَيْسَ الْعَجَبُ أَنْ تَفْعَلَ، وَلَكِنَّ الْعَجَبَ أَلَا تَفْعَلَ. فَقَالَ يَزِيدُ: سَلْ حَاجَتَكَ، فَقَالَ: حَمَلْتُ عَنْ قَوْمٍ عَشْرَ دِيَاتٍ وَقَدْ نَهَضَنِي ذَلِكَ، قَالَ: قَدْ أَمَرْتُ لَكَ بِهَا وَقَدْ شَفَعْتُهَا بِمِثْلِهَا، فَقَالَ لَهُ الْكَوْثَرُ: أَمَّا مَا سَأَلْتُكَ بِوَجْهِي فَأَقْبَلُهُ مِنْكَ، وَأَمَّا الَّذِي ابْتَدَأَتْنِي بِهِ فَلَا حَاجَةَ لِي فِيهِ. قَالَ: وَلِمَ وَقَدْ كَفَيْتُكَ فِيهِ ذُلَّ الْمَسْأَلَةِ؟ قَالَ: إِنَّ الَّذِي أَخَذْتَهُ مِنِّي بِمَسْأَلَتِي إِيَّاكَ وَبَذْلِ وَجْهِي لَكَ أَكْبَرُ مِنْ مَعْرُوفِكِ عِنْدِي فَكَرِهْتُ الْفَضْلَ عَلَيَّ، قَالَ يَزِيدُ: وَأَنَا أَسْأَلُكَ كَمَا سَأَلْتَنِي بِحَقِّكَ عَلَيَّ مَا أَهَّلْتَنِي لَهُ مِنْ إِنْزَالِكَ الْحَاجَةَ بِي إِلَّا قَبِلْتَهَا، فَفَعَلَ. كَانَ مِنَ الشُّجْعَانِ الْمَشْهُورِينَ، وَلَهُ فُتُوحَاتٌ كَثِيرَةٌ، وَلَهُ أَخْبَارٌ فِي الْكَرَمِ وَالشَّجَاعَةِ، وَآخِرُ أَمْرِهِ أَنَّهُ قُتِلَ، وَقُتِلَ مِنْ إِخْوَتِهِ وَأَوْلَادِهِ جَمَاعَةٌ، وَأُخِذَتْ أَمْوَالُهُ وَنِسَاؤُهُ وَأَوْلَادُهُ، وَزَالَ مَا كَانَ فِيهِ، وَقَدْ كَانُوا نَحْوَ ثَمَانِينَ نَفْسًا آلَ الْمُهَلَّبِ بْنِ أَبِي صُفْرَةَ، وَقَدْ جَمَعُوا شَيْئًا كَثِيرًا مِنَ الْأَمْوَالِ وَالْجَوَاهِرِ، فَمَا أَفَادَهُمْ ذَلِكَ شَيْئًا بَلْ سُلِبُوا ذَلِكَ جَمِيعَهُ. عَدِيُّ بْنُ أَرْطَاةَ عَدِيُّ بْنُ أَرْطَاةَ الْفَزَارِيُّ، نَائِبُ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَلَى الْبَصْرَةِ وَهُوَ الَّذِي قَبَضَ عَلَى يَزِيدَ بْنِ الْمُهَلَّبِ وَبَعَثَ بِهِ مُقَيَّدًا إِلَى عُمَرَ بْنِ عَبْدِ الْعَزِيزِ فَلَمَّا قَدِمَ عَلَيْهِ أَمَرَ بِسَجْنِهِ، فَلَمَّا مَرِضَ عُمَرُ هَرَبَ مِنَ السِّجْنِ، فَلَمَّا تُوُفِّيَ عُمَرُ ظَهَرَ يَزِيدُ بْنُ الْمُهَلَّبِ وَنَصَبَ رَايَاتٍ سُودًا، وَطَلَبَ الْبَصْرَةَ وَمَلَكَهَا، وَجَرَتْ لَهُ فُصُولٌ قَدْ ذَكَرَهَا ابْنُ جَرِيرٍ ثُمَّ إِنَّ مُعَاوِيَةَ بْنَ يَزِيدَ بْنِ الْمُهَلَّبِ لَمَّا بَلَغَهُ قَتْلُ أَبِيهِ أَخْرَجَ عَدِيَّ بْنَ أَرْطَاةَ هَذَا مِنَ الْحَبْسِ وَقَتَلَهُ، وَقَتَلَ مَعَهُ جَمَاعَةً نَحْوَ ثَلَاثِينَ إِنْسَانًا. الضَّحَّاكُ بْنُ مُزَاحِمٍ الْهِلَالِيُّ الضَّحَّاكُ بْنُ مُزَاحِمٍ الْهِلَالِيُّ أَبُو الْقَاسِمِ وَيُقَالُ: أَبُو مُحَمَّدٍ الْخُرَاسَانِيُّ، كَانَ يَكُونُ بِبَلْخٍ وَسَمَرْقَنْدَ وَنَيْسَابُورَ، وَهُوَ تَابِعِيٌّ جَلِيلٌ، رَوَى عَنْ أَنَسٍ، وَابْنِ عَبَّاسٍ وَابْنِ عُمَرَ، وَأَبِي هُرَيْرَةَ، وَجَمَاعَةٍ مِنَ التَّابِعِينَ، وَقِيلَ: إِنَّهُ لَمْ يَصِحَّ لَهُ سَمَاعٌ مِنَ الصَّحَابَةِ حَتَّى وَلَا مِنِ ابْنِ عَبَّاسٍ، وَإِنْ كَانَ قَدْ رُوِيَ عَنْهُ أَنَّهُ جَاوَرَهُ سَبْعَ سِنِينَ. وَكَانَ الضَّحَّاكُ إِمَامًا فِي التَّفْسِيرِ، قَالَ الثَّوْرِيُّ: خُذُوا التَّفْسِيرَ عَنْ أَرْبَعَةٍ ; مُجَاهِدٍ، وَعِكْرِمَةَ، وَسَعِيدِ بْنِ جُبَيْرٍ، وَالضَّحَّاكِ. وَقَالَ الْإِمَامُ أَحْمَدُ: هُوَ ثِقَةٌ مَأْمُونٌ. وَقَالَ ابْنُ مَعِينٍ، وَأَبُو زُرْعَةَ: وَهُوَ ثِقَةٌ. وَأَنْكَرَ شُعْبَةُ سَمَاعَهُ مِنِ ابْنِ عَبَّاسٍ، وَقَالَ: إِنَّمَا أَخَذَ عَنْ سَعِيدٍ عَنْهُ. وَقَالَ ابْنُ سَعِيدٍ الْقَطَّانُ: كَانَ ضَعِيفًا. وَذَكَرَهُ ابْنُ حِبَّانَ فِي " الثِّقَاتِ "، وَقَالَ: لَمْ يُشَافِهْ أَحَدًا مِنَ الصَّحَابَةِ، وَمَنْ قَالَ: إِنَّهُ لَقِيَ ابْنَ عَبَّاسٍ فَقَدْ وَهِمَ. وَحَمَلَتْ بِهِ أُمُّهُ سَنَتَيْنِ، وَوَضَعَتْهُ وَلَهُ أَسْنَانٌ، وَكَانَ يُعَلِّمُ الصِّبْيَانَ حِسْبَةً، وَقِيلَ: إِنَّهُ كَانَ فِي مَكْتَبِهِ ثَلَاثَةُ آلَافِ صَبِيٍّ، وَكَانَ يَرْكَبُ حِمَارًا، وَيَدُورُ مِنَ الْعَلْيَاءِ عَلَيْهِمْ. وَقِيلَ: إِنَّهُ مَاتَ سَنَةَ خَمْسٍ - وَقِيلَ: سَنَةَ سِتٍّ - وَمِائَةٍ. وَقَدْ بَلَغَ الثَّمَانِينَ. وَاللَّهُ أَعْلَمُ. قَالَ قَبِيصَةُ بْنُ قَيْسٍ الْعَنْبَرِيُّ: كَانَ الضَّحَّاكُ بْنُ مُزَاحِمٍ إِذَا أَمْسَى بَكَى، فَيُقَالُ لَهُ: مَا يُبْكِيكَ؟ فَيَقُولُ: لَا أَدْرِي مَا صَعِدَ الْيَوْمَ مِنْ عَمَلِي. أَبُو الْمُتَوَكِّلِ عَلِيُّ بْنُ دَاوُدَ النَّاجِيُّ أَبُو الْمُتَوَكِّلِ عَلِيُّ بْنُ دَاوُدَ النَّاجِيُّ تَابِعِيٌّ جَلِيلٌ، ثِقَةٌ، رَفِيعُ الْقَدْرِ.
✧ Mention of those among the notables who died in the year one hundred and two Yazīd b. al-Muhallab b. Abī Ṣufrah. Yazīd b. al-Muhallab b. Abī Ṣufrah, Abū Khālid al-Azdī: We have already mentioned his circumstances in the events, his rebellion against Yazīd b. ʿAbd al-Malik, and his fighting against him, and that he was killed in battle in this year. He was generous. From al-Madāʾinī, who said: Saʿīd b. ʿAmr was a sworn brother of Yazīd b. al-Muhallab. When ʿUmar b. ʿAbd al-ʿAzīz imprisoned Yazīd b. al-Muhallab, he prevented people from entering to see him. Saʿīd came to him and said: "O Commander of the Faithful, Yazīd owes me fifty thousand dirhams, and you have come between me and him. If you see fit to permit me, I will collect it from him." So he permitted him, and he entered upon him. Yazīd was delighted by him and said: "How did you reach me?" He informed him. He said: "By Allah, you will not leave except with it in your possession." Saʿīd refused, but Yazīd swore that he would accept it. So he sent to his house until fifty thousand dirhams were brought to Saʿīd. Al-Ṣūlī narrated, saying: Al-Kawthar b. Zufar entered upon Yazīd b. al-Muhallab when Sulaymān appointed him over Iraq. He said to him: "You are, by Allah, greater in worth than that help should be sought against you except through you. You do not perform any act of kindness but that it is smaller than you. It is not surprising that you do it; rather, the surprise is that you do not do it." Yazīd said: "Ask for your need." He said: "I have borne on behalf of a people ten bloodwits, and that has burdened me." He said: "I have ordered it for you, and I have doubled it with the like of it." Al-Kawthar said to him: "As for what I asked you for with my face, I accept it from you, but as for what you initiated me with, I have no need of it." He said: "Why, when I have spared you in it the humiliation of asking?" He said: "Indeed, what you took from me by my asking you and my lowering my face to you is greater in my eyes than your kindness, so I disliked the excess over me." Yazīd said: "And I ask you, as you asked me, by your right over me, which you have made me worthy of by your bringing your need to me, only accept it." So he did. He was among the famous brave men, and he had many conquests. He has reports of generosity and bravery. The end of his affair was that he was killed, and a group of his brothers and sons were killed with him. His wealth, women, and children were seized, and what he had was gone. They were about eighty souls, the family of al-Muhallab b. Abī Ṣufrah. They had gathered a great deal of wealth and jewels, but that availed them nothing; rather, they were stripped of all of it. ʿAdī b. Arṭāh. ʿAdī b. Arṭāh al-Fazārī, the deputy of ʿUmar b. ʿAbd al-ʿAzīz over al-Baṣrah. He is the one who arrested Yazīd b. al-Muhallab and sent him in chains to ʿUmar b. ʿAbd al-ʿAzīz. When he came to him, he ordered him imprisoned. When ʿUmar fell ill, he escaped from prison. When ʿUmar died, Yazīd b. al-Muhallab emerged, raised black banners, sought al-Baṣrah and took possession of it, and episodes occurred to him which Ibn Jarīr has mentioned. Then Muʿāwiyah b. Yazīd b. al-Muhallab, when news of his father's killing reached him, brought this ʿAdī b. Arṭāh out of prison and killed him, and killed with him a group of about thirty people. Al-Ḍaḥḥāk b. Muzāḥim al-Hilālī. Al-Ḍaḥḥāk b. Muzāḥim al-Hilālī, Abū al-Qāsim, and it is said Abū Muḥammad, al-Khurāsānī. He used to be in Balkh, Samarqand, and Nīsābūr. He was an eminent Successor. He narrated from Anas, Ibn ʿAbbās, Ibn ʿUmar, Abū Hurayrah, and a group of the Successors. It is said that he did not have sound hearing from the Companions, not even from Ibn ʿAbbās, although it is narrated from him that he was his neighbor for seven years. Al-Ḍaḥḥāk was an imam in Qurʾānic exegesis. Al-Thawrī said: "Take exegesis from four: Mujāhid, ʿIkrimah, Saʿīd b. Jubayr, and al-Ḍaḥḥāk." Al-Imām Aḥmad said: "He is trustworthy and reliable." Ibn Maʿīn and Abū Zurʿah said: "He is trustworthy." Shuʿbah denied his hearing from Ibn ʿAbbās, and said: "He only took from Saʿīd, from him." Ibn Saʿīd al-Qaṭṭān said: "He was weak." Ibn Ḥibbān mentioned him in "al-Thiqāt" and said: "He did not meet any of the Companions face to face. Whoever says that he met Ibn ʿAbbās has erred." His mother carried him for two years, and gave birth to him with teeth. He used to teach children for no pay. It is said that in his school there were three thousand boys, and he would ride a donkey and go around from al-ʿAlyāʾ to them. It is said that he died in the year one hundred and five, and it is said the year one hundred and six. He had reached eighty. And Allah knows best. Qabīṣah b. Qays al-ʿAnbarī said: "When al-Ḍaḥḥāk b. Muzāḥim entered the evening, he would weep, and it was said to him: 'What makes you weep?' He would say: 'I do not know what of my deeds has ascended today.'" Abū al-Mutawakkil ʿAlī b. Dāwūd al-Nājī. Abū al-Mutawakkil ʿAlī b. Dāwūd al-Nājī, an eminent Successor, trustworthy, of high standing.
Tarikh (al-Tabari) 2468No grade recorded
اسْتِعْمَالِ سَعِيدٍ الْحَرَشِيِّ عَلَى خُرَاسَانَ وفي سَنَةُ ثَلَاثٍ وَمِائَةٍ عَزَلَ أَمِيرُ الْعِرَاقِ - وَهُوَ عُمَرُ بْنُ هُبَيْرَةَ - سَعِيدًا الْمُلَقَّبُ خُذَيْنَةَ ، عَنْ نِيَابَةِ خُرَاسَانَ وَوَلَّى عَلَيْهَا سَعِيدَ بْنَ عَمْرٍو الْحَرَشِيَّ، بِإِذْنِ أَمِيرِ الْمُؤْمِنِينَ، وَكَانَ سَعِيدٌ هَذَا مِنَ الْأَبْطَالِ الْمَشْهُورِينَ، انْزَعَجَ لَهُ التُّرْكُ، وَخَافُوهُ خَوْفًا شَدِيدًا، وَتَقَهْقَرُوا مِنْ بِلَادِ الصُّغْدِ إِلَى مَا وَرَاءَ ذَلِكَ مِنْ بِلَادِ الصِّينِ وَغَيْرِهَا. كَانَ سَبَبُ عَزْلِهِ أَنَّ الْمُجَشِّرَ بْنَ مُزَاحِمٍ السُّلَمِيَّ وَعَبْدَ اللَّهِ بْنَ عُمَيْرٍ اللَّيْثِيَّ قَدِمَا عَلَى عُمَرَ بْنِ هُبَيْرَةَ فَشَكَوَاهُ، فَعَزَلَهُ وَاسْتَعْمَلَ سَعِيدَ بْنَ عَمْرٍو الْحَرَشِيَّ، ( بِالْحَاءِ الْمُهْمَلَةِ، وَالشِّينِ الْمُعْجَمَةِ، مِنْ بَنِي الْحَرِيشِ بْنِ كَعْبِ بْنِ رَبِيعَةَ بْنِ عَامِرِ بْنِ صَعْصَعَةَ ). وَكَانَ خُذَيْنَةُ [ غَازِيًا ] بِبَابِ سَمَرْقَنْدَ، فَبَلَغَهُ عَزْلُهُ، وَخَلَّفَ بِسَمَرْقَنْدَ أَلْفَ رَجُلٍ. وَقِيلَ: إِنَّ عُمَرَ بْنَ هُبَيْرَةَ كَتَبَ إِلَى يَزِيدَ بْنِ عَبْدِ الْمَلِكِ بِأَسْمَاءِ مَنْ أَبْلَى يَوْمَ الْعَقْرِ وَلَمْ يَذْكُرْ سَعِيدًا الْحَرَشِيَّ، فَقَالَ يَزِيدُ: لِمَ لَمْ يَذْكُرِ الْحَرَشِيَّ ؟ وَكَتَبَ إِلَى عُمَرَ بْنِ هُبَيْرَةَ أَنْ وَلِّ الْحَرَشِيَّ خُرَاسَانَ، فَوَلَّاهُ، فَقَدَّمَ بَيْنَ يَدَيْهِ الْمُجَشِّرَ بْنَ مُزَاحِمٍ السُّلَمِيَّ، فَقَالَ نَهَارُ بْنُ تَوْسِعَةَ: فَهَلْ مِنْ مُبْلِغٍ فِتْيَانَ قَوْمِي بِأَنَّ النَّبْلَ رِيشَتْ كُلَّ رَيْشِ وَأَنَّ اللَّهَ أَبْدَلَ مِنْ سَعِيدٍ سَعِيدًا لَا الْمُخَنَّثَ مِنْ قُرَيْشِ وَقَدِمَ سَعِيدٌ الْحَرَشِيُّ خُرَاسَانَ، فَلَمْ يَعْرِضْ لِعُمَّالِ خُذَيْنَةَ، وَقَرَأَ رَجُلٌ عَهْدَهُ فَلَحَنَ فِيهِ، فَقَالَ: صَهٍ، مَهْمَا سَمِعْتُمْ فَهُوَ مِنَ الْكَاتِبِ، وَالْأَمِيرُ مِنْهُ بَرِيءٌ. وَلَمَّا قَدِمَ الْحَرَشِيُّ خُرَاسَانَ كَانَ النَّاسُ بِإِزَاءِ الْعَدُوِّ، وَكَانُوا قَدْ نَكَبُوا، فَخَطَبَهُمْ وَحَثَّهُمْ عَلَى الْجِهَادِ، وَقَالَ: إِنَّكُمْ لَا تُقَاتِلُونَ بِكَثْرَةٍ وَلَا بِعُدَّةٍ، وَلَكِنْ بِنْصِرِ اللَّهِ وَعِزِّ الْإِسْلَامِ، فَقُولُوا: لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ [ الْعَلِيِّ ] الْعَظِيمِ، وَقَالَ: فَلَسْتُ لِعَامِرٍ إِنْ لَمْ تَرَوْنِي أَمَامَ الْخَيْلِ أَطْعَنُ بِالْعَوَالِي وَأَضْرِبُ هَامَةَ الْجَبَّارِ مِنْهُمْ بِعَضْبِ الْحَدِّ حُودِثَ بِالصِّقَالِ فَمَا أَنَا فِي الْحُرُوبِ بِمُسْتَكِينٍ وَلَا أَخْشَى مُصَاوَلَةَ الرِّجَالِ أَبَى لِي وَالِدِي مِنْ كُلِّ ذَمٍّ وَخَالِي فِي الْحَوَادِثِ خَيْرُ خَالِ فَلَمَّا سَمِعَ أَهْلُ الصُّغْدِ بِقُدُومِ الْحَرَشِيِّ خَافُوا عَلَى نُفُوسِهِمْ; لِأَنَّهُمْ كَانُوا قَدْ أَعَانُوا التُّرْكَ أَيَّامَ خُذَيْنَةَ، فَاجْتَمَعَ عُظَمَاؤُهُمْ عَلَى الْخُرُوجِ مِنْ بِلَادِهِمْ، فَقَالَ لَهُمْ مَلِكُهُمْ: لَا تَفْعَلُوا، أَقِيمُوا وَاحْمِلُوا الْخَرَاجَ مَا مَضَى، وَاضْمَنُوا لَهُ خَرَاجَ مَا يَأْتِي وَعِمَارَةَ الْأَرْضِ، وَالْغَزْوَ مَعَهُ إِنْ أَرَادَ ذَلِكَ، وَاعْتَذِرُوا مِمَّا كَانَ مِنْكُمْ وَأَعْطُوهُ رَهَائِنَ. قَالُوا: نَخَافُ أَنْ لَا يَرْضَى وَلَا يَقْبَلَ ذَلِكَ مِنَّا، وَلَكِنَّا نَأْتِي خُجَنْدَةَ فَنَسْتَجِيرُ مَلِكَهَا، وَنُرْسِلُ إِلَى الْأَمِيرِ، فَنَسْأَلُهُ الصَّفْحَ عَمَّا كَانَ مِنَّا، وَنُوَثِّقُ [ لَهُ ] أَنَّهُ لَا يَرَى [ مِنَّا ] أَمْرًا يَكْرَهُهُ. فَقَالَ: أَنَا رَجُلٌ مِنْكُمْ، وَالَّذِي أَشَرْتُ بِهِ عَلَيْكُمْ خَيْرٌ لَكُمْ. فَأَبَوْا وَخَرَجُوا إِلَى خُجَنْدَةَ، وَأَرْسَلُوا إِلَى مَلِكِ فَرْغَانَةَ يَسْأَلُونَهُ أَنْ يَمْنَعَهُمْ وَيُنْزِلَهُمْ مَدِينَتَهُ، فَأَرَادَ أَنْ يَفْعَلَ فَقَالَتْ أُمُّهُ: لَا يَدْخُلْ هَؤُلَاءِ الشَّيَاطِينُ مَدِينَتَكَ، وَلَكِنْ فَرِّغْ لَهُمْ رُسْتَاقًا يَكُونُونَ فِيهِ، فَأَرْسَلَ إِلَيْهِمْ: سَمُّوا رُسْتَاقًا تَكُونُونَ فِيهِ حَتَّى أُفَرِّغَهُ لَكُمْ، وَأَجِّلُونِي أَرْبَعِينَ يَوْمًا، وَقِيلَ عِشْرِينَ يَوْمًا. فَاخْتَارُوا شِعْبَ عِصَامِ بْنِ عَبْدِ اللَّهِ الْبَاهِلِيِّ، وَكَانَ قُتَيْبَةُ قَدْ خَلَّفَهُ فِيهِمْ، فَقَالَ: نَعَمْ، وَلَيْسَ [ لَكُمْ ] عَلَيَّ عَقْدٌ وَجِوَارٌ حَتَّى تَدْخُلُوهُ، وَإِنْ أَتَتْكُمْ [ الْعَرَبُ ] قَبْلَ أَنْ تَدْخُلُوهُ لَمْ أَمْنَعْكُمْ. فَرَضُوا، فَفَرَّغَ لَهُمُ الشِّعْبَ.
✧ The appointment of Saʿīd al-Ḥarashī over Khurasan In the year one hundred and three The governor of Iraq—who was ʿUmar b. Hubayra—dismissed Saʿīd, nicknamed Khudhayna, from the vice-regency of Khurasan and appointed over it Saʿīd b. ʿAmr al-Ḥarashī, with the permission of the Commander of the Faithful. This Saʿīd was one of the famous heroes; the Turks were alarmed by him and feared him greatly, and they retreated from the lands of al-Ṣughd to beyond that, to the lands of China and elsewhere. The reason for his dismissal was that al-Mujashshir b. Muzāḥim al-Sulamī and ʿAbd Allāh b. ʿUmayr al-Laythī came to ʿUmar b. Hubayra and complained about him, so he dismissed him and appointed Saʿīd b. ʿAmr al-Ḥarashī (with an unpointed ḥāʾ and a pointed shīn, of Banū al-Ḥarīsh b. Kaʿb b. Rabīʿa b. ʿĀmir b. Ṣaʿṣaʿa). Khudhayna was [raiding] at the gate of Samarqand when news of his dismissal reached him, and he left behind in Samarqand a thousand men. It is said: ʿUmar b. Hubayra wrote to Yazīd b. ʿAbd al-Malik with the names of those who had distinguished themselves on the Day of al-ʿAqr, and he did not mention Saʿīd al-Ḥarashī. So Yazīd said: Why did he not mention al-Ḥarashī? And he wrote to ʿUmar b. Hubayra: Appoint al-Ḥarashī over Khurasan. So he appointed him, and he sent ahead of him al-Mujashshir b. Muzāḥim al-Sulamī. Nahār b. Tawsiʿa said: Is there one to convey to the youths of my people that the arrows have been feathered with every feather, And that God has replaced Saʿīd With a Saʿīd who is not the effeminate one of Quraysh. Saʿīd al-Ḥarashī arrived in Khurasan, and he did not interfere with Khudhayna's agents. A man read his covenant and made a grammatical error in it, and he said: Enough. Whatever you hear is from the scribe, and the governor is innocent of it. When al-Ḥarashī arrived in Khurasan, the people were facing the enemy, and they had suffered a setback. He addressed them and urged them to jihād, saying: You do not fight with numbers or equipment, but with God's support and the might of Islam. So say: There is no power and no strength except in God, the Most High, the Almighty. And he said: I am not of ʿĀmir if you do not see me before the horsemen, thrusting with the spearheads, And striking the crown of the tyrant among them with a sharp-edged sword, newly polished. I am not one to cower in wars, nor do I fear the assaults of men. My father disdained every blame for me, and my maternal uncle is the best of uncles in misfortunes. When the people of al-Ṣughd heard of al-Ḥarashī's arrival, they feared for themselves, because they had aided the Turks during the days of Khudhayna. Their nobles gathered and resolved to leave their lands. Their king said to them: Do not do that. Stay, pay the land tax for what is past, guarantee him the land tax for what is to come and the cultivation of the land, and military expeditions with him if he wishes that, and apologize for what you did and give him hostages. They said: We fear that he will not be satisfied and will not accept that from us, but let us go to Khujanda and seek the protection of its king, and send to the governor asking him to pardon what we did, and assure him that he will never see from us anything he dislikes. He said: I am one of you, and what I have advised you is better for you. They refused and went out to Khujanda, and sent to the king of Farghāna asking him to protect them and settle them in his city. He wanted to do so, but his mother said: Do not let these devils enter your city, but empty for them a rural district in which they may dwell. So he sent to them: Name a rural district in which you will dwell so that I may empty it for you, and grant me a delay of forty days—or, it is said, twenty days. They chose the mountain pass of ʿIṣām b. ʿAbd Allāh al-Bāhilī, whom Qutayba had left behind among them. He said: Yes, but you have no pact or protection from me until you enter it, and if the Arabs come to you before you enter it, I will not defend you. They agreed, and he emptied the mountain pass for them.
Tarikh (al-Tabari) 2469No grade recorded
وَفِي سنة ثلاث ومائة جَمَعَ يَزِيدُ بْنُ عَبْدِ الْمَلِكِ، لِعَبْدِ الرَّحْمَنِ بْنِ الضَّحَّاكِ بْنِ قَيْسٍ بَيْنَ إِمْرَةِ الْمَدِينَةِ وَإِمْرَةِ مَكَّةَ،
✧ And in the year one hundred and three, Yazīd b. ʿAbd al-Malik combined for ʿAbd al-Raḥmān b. al-Ḍaḥḥāk b. Qays the governorship of Madinah and the governorship of Makkah.
Tarikh (al-Tabari) 2470No grade recorded
ذِكْرُ عِدَّةِ حَوَادِثَ قِيلَ: وَفِي سنة ثلاث ومائة أَغَارَتِ التُّرْكُ عَلَى اللَّانِ، وَفِيهَا غَزَا الْعَبَّاسُ بْنُ الْوَلِيدِ الرُّومَ، فَفَتَحَ مَدِينَةً يُقَالُ لَهَا دَلْسَةَ. وَفِيهَا وُلِّيَ عَبْدُ الْوَاحِدِ بْنُ عَبْدِ اللَّهِ النَّضْرِيُّ الطَّائِفَ، وَعُزِلَ عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللَّهِ بْنِ خَالِدٍ عَنْهُ وَعَنْ مَكَّةَ.
✧ Mention of Several Events It is said: In the year one hundred and three, the Turks raided al-Lān. In it, al-ʿAbbās b. al-Walīd raided the Byzantines, and he conquered a city called Dalsa. In it, ʿAbd al-Wāḥid b. ʿAbd Allāh al-Naḍrī was appointed over al-Ṭāʾif, and ʿAbd al-ʿAzīz b. ʿAbd Allāh b. Khālid was dismissed from it and from Makkah.
Tarikh (al-Tabari) 2471No grade recorded
وَحَجَّ بِالنَّاسِ عَبْدُ الرَّحْمَنِ بْنُ الضَّحَّاكِ، وَكَانَ عَامِلُ مَكَّةَ وَالْمَدِينَةِ، وَكَانَ عَلَى الْعِرَاقِ: عُمَرُ بْنُ هُبَيْرَةَ، وَعَلَى خُرَاسَانَ: الْحَرَشِيُّ، وَعَلَى قَضَاءِ الْكُوفَةِ: الْقَاسِمُ بْنُ عَبْدِ الرَّحْمَنِ، وَعَلَى قَضَاءِ الْبَصْرَةِ: عَبْدُ الْمَلِكِ بْنُ يَعْلَى. وَكَانَ عَلَى الطَّائِفِ عَبْدُ الْوَاحِدِ الْبَصَرِيُّ،
✧ And ʿAbd al-Raḥmān b. al-Ḍaḥḥāk led the people in the pilgrimage; he was the governor of Makkah and Madinah. Over Iraq was ʿUmar b. Hubayrah, over Khurāsān was al-Harashī, over the qāḍīship of Kūfah was al-Qāsim b. ʿAbd al-Raḥmān, and over the qāḍīship of Baṣrah was ʿAbd al-Malik b. Yaʿlā. Over al-Ṭāʾif was ʿAbd al-Wāḥid al-Baṣarī.
Tarikh (al-Tabari) 2472No grade recorded
وَمِمَّنْ تُوُفِّيَ فِيهَا مِنَ الْأَعْيَانِ في سنة ثلاث ومائة: يَزِيدُ بْنُ أَبِي مُسْلِمٍ أَبُو الْعَلَاءِ الْمَدَنِيُّ يَزِيدُ بْنُ أَبِي مُسْلِمٍ أَبُو الْعَلَاءِ الْمَدَنِيُّ . عَطَاءُ بْنُ يَسَارٍ الْهِلَالِيُّ أَبُو مُحَمَّدٍ الْقَاصُّ الْمَدَنِيُّ عَطَاءُ بْنُ يَسَارٍ الْهِلَالِيُّ أَبُو مُحَمَّدٍ الْقَاصُّ الْمَدَنِيُّ، مَوْلَى مَيْمُونَةَ، وَهُوَ أَخُو سُلَيْمَانَ، وَعَبْدِ اللَّهِ، وَعَبْدِ الْمَلِكِ، وَكُلٌّ مِنْهُمْ تَابِعِيٌّ. وَرَوَى هَذَا عَنْ جَمَاعَةٍ مِنَ الصَّحَابَةِ، وَوَثَّقَهُ غَيْرُ وَاحِدٍ مِنَ الْأَئِمَّةِ، وَقِيلَ: إِنَّهُ تُوُفِّيَ سَنَةَ ثَلَاثٍ أَوْ أَرْبَعٍ وَمِائَةٍ. وَقِيلَ: تُوفِيَ قَبْلَ الْمِائَةِ بِالْإِسْكَنْدَرِيَّةِ وَقَدْ جَاوَزَ الثَّمَانِينَ. وَاللَّهُ سُبْحَانَهُ أَعْلَمُ. مُجَاهِدُ بْنُ جَبْرٍ الْمَكِّيُّ مُجَاهِدُ بْنُ جَبْرٍ الْمَكِّيُّ ، أَبُو الْحَجَّاجِ الْقُرَشِيُّ الْمَخْزُومِيُّ مَوْلَى السَّائِبِ بْنِ أَبِي السَّائِبِ الْمَخْزُومِيِّ أَحَدُ أَئِمَّةِ التَّابِعِينَ وَالْمُفَسِّرِينَ، كَانَ مِنْ أَخِصَّاءِ أَصْحَابِ ابْنِ عَبَّاسٍ، وَكَانَ أَعْلَمَ أَهْلِ زَمَانِهِ بِالتَّفْسِيرِ، حَتَّى قِيلَ: إِنَّهُ لَمْ يَكُنْ أَحَدٌ يُرِيدُ بِالْعِلْمِ وَجْهَ اللَّهِ إِلَّا مُجَاهِدٌ، وَعَطَاءٌ، وَطَاوُسٌ. وَقَالَ مُجَاهِدٌ: أَخَذَ ابْنُ عُمَرَ بِرِكَابِي وَقَالَ: وَدِدْتُ أَنَّ ابْنِي سَالِمًا وَغُلَامِي نَافِعًا يَحْفَظَانِ حِفْظَكَ. وَقِيلَ: إِنَّهُ عَرَضَ الْقُرْآنَ عَلَى ابْنِ عَبَّاسٍ ثَلَاثِينَ مَرَّةً. وَقَالَ مُجَاهِدٌ: عَرَضْتُ الْقُرْآنَ عَلَى ابْنِ عَبَّاسٍ مَرَّتَيْنِ، أَقِفُهُ عِنْدَ كُلِّ آيَةٍ، وَأَسْأَلُهُ عَنْهَا. مَاتَ مُجَاهِدٌ وَهُوَ سَاجِدٌ، سَنَةَ مِائَةٍ. وَقِيلَ: إِحْدَى - وَقِيلَ: ثِنْتَيْنِ. وَقِيلَ: ثَلَاثٍ - وَمِائَةٍ. وَقِيلَ: أَرْبَعٍ وَمِائَةٍ. وَقَدْ جَاوَزَ الثَّمَانِينَ. وَاللَّهُ أَعْلَمُ. مُصْعَبُ بْنُ سَعْدِ بْنِ أَبِي وَقَّاصٍ مُصْعَبُ بْنُ سَعْدِ بْنِ أَبِي وَقَّاصٍ تَابِعِيٌّ ثِقَةٌ جَلِيلُ الْقَدْرِ. مُوسَى بْنُ طَلْحَةَ بْنِ عُبَيْدِ اللَّهِ التَّيْمِيُّ مُوسَى بْنُ طَلْحَةَ بْنِ عُبَيْدِ اللَّهِ التَّيْمِيُّ كَانَ يُلَقَّبُ بِالْمَهْدِيِّ لِصَلَاحِهِ، كَانَ تَابِعِيًّا جَلِيلَ الْقَدْرِ، مِنْ سَادَاتِ الْمُسْلِمِينَ، رَحِمَهُ اللَّهُ تَعَالَى.. يَزِيدُ بْنُ الْحُصَيْنِ بْنُ نُمَيْرٍ السَّكُونِيُّ وَيَزِيدُ بْنُ الْحُصَيْنِ بْنُ نُمَيْرٍ السَّكُونِيُّ، عَمْرَةُ بِنْتُ عَبْدِ الرَّحْمَنِ وَفِيهَا تُوُفِّيَتْ عَمْرَةُ بِنْتُ عَبْدِ الرَّحْمَنِ بْنِ سَعِيدِ بْنِ زُرَارَةَ الْأَنْصَارِيَّةُ، وَهِيَ ابْنَةُ سَبْعٍ وَسَبْعِينَ سَنَةً. يَحْيَى بْنُ وَثَّابٍ الْأَسَدِيُّ الْمِنْقَرِيُّ وَيَحْيَى بْنُ وَثَّابٍ الْأَسَدِيُّ الْمِنْقَرِيُّ. عَبْدُ الْعَزِيزِ بْنُ حَاتِمِ بْنِ النُّعْمَانِ الْبَاهِلِيُّ وَعَبْدُ الْعَزِيزِ بْنُ حَاتِمِ بْنِ النُّعْمَانِ الْبَاهِلِيُّ، وَكَانَ عَامِلُ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَلَى الْجَزِيرَةِ. جَابِرُ بْنُ زَيْدٍ، أَبُو الشَّعْثَاءِ جَابِرُ بْنُ زَيْدٍ، أَبُو الشَّعْثَاءِ : كَانَ مُفْتِي الْبَصْرَةِ، وَكَانَ ابْنُ عَبَّاسٍ يَقُولُ: لَوْ نَزَلَ أَهْلُ الْبَصْرَةِ عِنْدَ قَوْلِ جَابِرِ بْنِ زَيْدٍ لَأَوْسَعَهُمْ عَمَّا فِي كِتَابِ اللَّهِ عِلْمًا. وَقَالَ جَابِرٌ فِي مَرَضِهِ: أَشْتَهِي نَظْرَةً مِنَ الْحَسَنِ، فَجَاءَ إِلَيْهِ فِي اللَّيْلِ وَكَانَ مُخْتَفِيًا. خَالِدُ بْنُ مِعْدَانَ [وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ]. خَالِدُ بْنُ مِعْدَانَ، أَبُو عَبْدِ اللَّهِ الْكُلَاعِيُّ: أَسْنَدَ عَنْ أَبِي عُبَيْدَةَ، وَمُعَاذٍ، وَعُبَادَةَ، وَأَبِي ذَرٍّ، وَغَيْرِهِمْ. وَتُوُفِّيَ فِي رَمَضَانَ هَذِهِ السَّنَةَ. عَنْ أَبِي الْمُغِيرَةِ، عَنْ صَفْوَانَ بْنِ عُمَرَ، قَالَ: كَانَ خَالِدُ بْنُ مَعْدَانَ إِذَا عَظُمَتْ حَلْقَتُهُ قَامَ فَانْصَرَفَ، قِيلَ لِصَفْوَانَ: وَلِمَ كَانَ يَقُومُ؟ قَالَ: كَانَ يَكْرَهُ الشُّهْرَةَ. أَبُو بُرْدَةَ بْنُ أَبِي مُوسَى الْأَشْعَرِيُّ عَامِرُ بْنُ عَبْدِ اللَّهِ بْنِ قَيْسٍ، أَبُو بُرْدَةَ ابْنُ أَبِي مُوسَى: رَوَى عَنْ أَبِيهِ، وَكَانَ عَلَى بَيْتِ الْمَالِ، وَوَلِيَ قَضَاءَ الْكُوفَةِ بَعْدَ شُرَيْحٍ، وَبِهَا تُوُفِّيَ فِي هَذِهِ السَّنَةِ. عَبْدُ الرَّحْمَنِ بْنُ حَسَّانَ بْنِ ثَابِتٍ عَبْدُ الرَّحْمَنِ بْنُ حَسَّانَ بْنِ ثَابِتٍ: . عَطَاءُ بْنُ يَسَارٍ عَطَاءُ بْنُ يَسَارٍ، أَخُو سُلَيْمَانَ بْنِ يَسَارٍ: رَوَى عَنْ أُبَيِّ بْنِ كَعْبٍ، وَابْنِ مَسْعُودٍ، وَأَبِي أَيُّوبَ فِي خَلْقٍ كَثِيرٍ مِنَ الصَّحَابَةِ. وَكَانَ يَصُومُ يَوْمًا وَيُفْطِرُ يَوْمًا. عَنْ عَبْدِ الرَّحْمَنِ بْنِ زَيْدِ بْنِ أَسْلَمَ، قَالَ: خَرَجَ عَطَاءُ بْنُ يَسَارٍ وَسُلَيْمَانُ بْنُ يَسَارٍ حَاجَّيْنِ مِنَ الْمَدِينَةِ وَمَعَهُمَا أَصْحَابٌ لَهُمَا حَتَّى إِذَا كَانُوا بِالْأَبْوَاءِ نَزَلُوا مَنْزِلًا، فَانْطَلَقَ سُلَيْمَانُ وَأَصْحَابُهُ لِبَعْضِ حَاجَتِهِمْ وَبَقِيَ عَطَاءٌ قَائِمًا فِي الْمَنْزِلِ يُصَلِّي. قَالَ: فَدَخَلَتْ عَلَيْهِ امْرَأَةٌ مِنَ الْأَعْرَابِ جَمِيلَةٌ، فَلَمَّا رَآهَا عَطَاءٌ ظَنَّ أَنَّ لَهَا حَاجَةً، فَأَوْجَزَ فِي صِلَاتِهِ ثُمَّ قَالَ: أَلَكِ حَاجَةٌ؟ قَالَتْ: نَعَمْ، قَالَ: مَا هِيَ؟ قَالَتْ: قُمْ فَأَصِبْ مِنِّي فَإِنِّي قَدْ وَدِقْتُ وَلَا بَعْلَ لِي، قَالَ: إِلَيْكِ عَنِّي [لَا تَحْرِقِينِي وَنَفْسَكِ بِالنَّارِ. وَنَظَرَ إِلَى امْرَأَةٍ جَمِيلَةٍ فَجَعَلَتْ تُرَاوِدُهُ عَنْ نَفْسِهِ وَيَأْبَى إِلَّا مَا يُرِيدُ. قَالَ: فَجَعَلَ عَطَاءٌ يَبْكِي وَيَقُولُ: وَيْحَكِ إِلَيْكِ عَنِّي]. قَالَ: وَاشْتَدَّ بُكَاؤُهُ، فَلَمَّا نَظَرَتِ الْمَرْأَةُ إِلَيْهِ وَمَا دَخَلَهُ مِنَ الْبُكَاءِ وَالْجَزَعِ بَكَتِ الْمَرْأَةُ لِبُكَائِهِ. قَالَ: فَجَعَلَ يَبْكِي وَالْمَرْأَةُ تَبْكِي بَيْنَ يَدَيْهِ. فَبَيْنَا هُوَ كَذَلِكَ إِذْ جَاءَ سُلَيْمَانُ مَنْ حَاجَتِهِ، فَلَمَّا نَظَرَ إِلَى عَطَاءٍ يَبْكِي وَالْمَرْأَةِ بَيْنَ يَدَيْهِ تَبْكِي جَلَسَ فِي نَاحِيَةِ الْبَيْتِ يَبْكِي لِبُكَائِهِمَا وَلَا يَدْرِي مَا أَبْكَاهُمَا، وَجَعَلَ أَصْحَابُهُمَا يَأْتُونَ رَجُلًا رَجُلًا كُلَّمَا أَتَى رَجُلٌ فَرَآهُمْ يَبْكُونَ جَلَسَ فَبَكَى لِبُكَائِهِمْ لَا يَسْأَلُهُمْ عَنْ أَمْرِهِمْ حَتَّى كَثُرَ الْبُكَاءُ وَعَلَا الصَّوْتُ، فَلَمَّا رَأَتِ الْمَرْأَةُ الْأَعْرَابِيَّةُ ذَلِكَ قَامَتْ فَخَرَجَتْ. قَالَ: فَقَامَ الْقَوْمُ فَدَخَلُوا، فَلَبِثَ سُلَيْمَانُ بَعْدَ ذَلِكَ وَهُوَ لَا يَسْأَلُ أَخَاهُ عَنْ قِصَّةِ الْمَرْأَةِ إِجْلَالًا لَهُ وَهَيْبَةً. قَالَ: وَكَانَ أَسَنَّ مِنْهُ، ثُمَّ إِنَّهُمَا قَدِمَا مُضَرَ لِبَعْضِ حَاجَتِهِمَا فَلَبِثَا بِهَا مَا شَاءَ اللَّهُ، فَبَيْنَا عَطَاءٌ ذَاتَ لَيْلَةٍ نَائِمٌ إِذِ اسْتَيْقَظَ وَهُوَ يَبْكِي، فَقَالَ سُلَيْمَانُ: مَا يُبْكِيكَ يَا أَخِي؟ قَالَ: رُؤْيَا رَأَيْتُهَا اللَّيْلَةَ، قَالَ: وَمَا هِيَ؟ قَالَ: لَا تُخْبِرْ بِهَا أَحَدًا مَا دُمْتُ حَيًّا، رَأَيْتُ يُوسُفَ النَّبِيَّ ﷺ فِي النَّوْمِ، فَجِئْتُ أَنْظُرُ إِلَيْهِ فِيمَنْ يَنْظُرُ، فَلَمَّا نَظَرْتُ حُسْنَهُ بَكَيْتُ، فَنَظَرَ إِلَيَّ فَقَالَ: مَا يُبْكِيكَ أَيُّهَا الرَّجُلُ؟ قُلْتُ: بِأَبِي أَنْتَ وَأُمِّيٌّ يَا نَبِيَّ اللَّهِ، ذَكَرْتُكَ وَامْرَأَةَ الْعَزِيزِ وَمَا ابْتُلِيتَ بِهِ مِنْ أَمْرِهَا، وَمَا لَقِيتَ مِنَ السِّجْنِ وَفُرْقَةِ يَعْقُوبَ، فَبَكَيْتُ مِنْ ذَلِكَ وَجَعَلْتُ أَتَعَجَّبُ مِنْهُ، قَالَ: فَهَلَّا تَعَجَّبْتَ مِنْ صَاحِبِ الْمَرْأَةِ الْبَدَوِيَّةِ بِالْأَبْوَاءِ، فَعَرَفْتُ الَّذِي أَرَادَ، فَبَكَيْتُ فَاسْتَيْقَظْتُ بَاكِيًا قَالَ: سُلَيْمَانُ: يَا أَخِي وَمَا حَالُ تِلْكَ الْمَرْأَةِ؟ فَقَصَّ عَلَيْهِ عَطَاءٌ الْقِصَّةَ، فَمَا أَخْبَرَ بِهَا سُلَيْمَانُ أَحَدًا حَتَّى مَاتَ عَطَاءٌ، فَحَدَّثَ بِهَا بَعْدَهُ امْرَأَةً مِنْ أَهْلِهِ، وَشَاعَ الْحَدِيثُ بِالْمَدِينَةِ بَعْدَ مَوْتِ عَطَاءِ بْنِ يَسَارٍ. وَقَدْ رُوِيَتْ لَنَا هَذِهِ الْقِصَّةُ عَنْ سُلَيْمَانَ أَنَّهَا جَرَتْ لَهُ، وَاللَّهُ أَعْلَمُ. وَتُوُفِّيَ عَطَاءٌ فِي هَذِهِ السَّنَةِ، وَقِيلَ: سَنَةَ أَرْبَعٍ [وَتِسْعِينَ]. يَزِيدُ بْنُ الْأَصَمِّ يَزِيدُ بْنُ الْأَصَمِّ، وَاسْمُهُ عَبْدُ عَمْرِو بْنُ عُدُسٍ: وَأُمُّهُ بَرْزَةُ بِنْتُ الْحَارِثِ بْنِ حَزْنٍ، أُخْتُ مَيْمُونَةَ زَوْجِ النَّبِيِّ ﷺ. رَوَى عَنْ أَبِي هُرَيْرَةَ، وَابْنِ عَبَّاسٍ، وَكَانَ يَنْزِلُ الرِّقَّةَ. وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ.
✧ Among the notable persons who died in it in the year one hundred and three: Yazīd b. Abī Muslim Abū al-ʿAlāʾ al-Madanī Yazīd b. Abī Muslim Abū al-ʿAlāʾ al-Madanī. ʿAṭāʾ b. Yasār al-Hilālī Abū Muḥammad al-Qāṣṣ al-Madanī ʿAṭāʾ b. Yasār al-Hilālī Abū Muḥammad al-Qāṣṣ al-Madanī, client of Maymūnah, and he is the brother of Sulaymān, ʿAbd Allāh, and ʿAbd al-Malik, each of whom is a Successor. He related from a group of the Companions, and more than one of the imams declared him trustworthy. It is said that he died in the year one hundred and three or one hundred and four. It is also said that he died before the year one hundred in Alexandria, having passed eighty. And Allah, glorified be He, knows best. Mujāhid b. Jabr al-Makkī Mujāhid b. Jabr al-Makkī , Abū al-Ḥajjāj al-Qurashī al-Makhzūmī, client of al-Sāʾib b. Abī al-Sāʾib al-Makhzūmī, one of the imams of the Successors and the exegetes. He was among the closest companions of Ibn ʿAbbās, and he was the most learned of the people of his time in exegesis, to the point that it was said: There was no one who sought by knowledge the face of Allah except Mujāhid, ʿAṭāʾ, and Ṭāwūs. Mujāhid said: Ibn ʿUmar took hold of my stirrup and said: I wish that my son Sālim and my servant Nāfiʿ would memorize as you memorize. It is said that he presented the Qurʾān to Ibn ʿAbbās thirty times. Mujāhid said: I presented the Qurʾān to Ibn ʿAbbās twice, stopping at every verse and asking him about it. Mujāhid died while he was prostrating, in the year one hundred. It is said: one hundred and one – and it is said: one hundred and two – and it is said: one hundred and three – and it is said: one hundred and four. He had passed eighty. And Allah knows best. Muṣʿab b. Saʿd b. Abī Waqqāṣ Muṣʿab b. Saʿd b. Abī Waqqāṣ was a trustworthy Successor of great standing. Mūsā b. Ṭalḥah b. ʿUbayd Allāh al-Taymī Mūsā b. Ṭalḥah b. ʿUbayd Allāh al-Taymī was nicknamed al-Mahdī because of his piety. He was a Successor of great standing, one of the leaders of the Muslims, may Allah Almighty have mercy on him.. Yazīd b. al-Ḥuṣayn b. Numayr al-Sakūnī and Yazīd b. al-Ḥuṣayn b. Numayr al-Sakūnī, ʿAmrah bt. ʿAbd al-Raḥmān and in it died ʿAmrah bt. ʿAbd al-Raḥmān b. Saʿīd b. Zurārah al-Anṣārīyah, and she was seventy-seven years old. Yaḥyā b. Waththāb al-Asadī al-Minqarī and Yaḥyā b. Waththāb al-Asadī al-Minqarī. ʿAbd al-ʿAzīz b. Ḥātim b. al-Nuʿmān al-Bāhilī and ʿAbd al-ʿAzīz b. Ḥātim b. al-Nuʿmān al-Bāhilī, and he was the governor of ʿUmar b. ʿAbd al-ʿAzīz over al-Jazīrah. Jābir b. Zayd, Abū al-Shaʿthāʾ Jābir b. Zayd, Abū al-Shaʿthāʾ: He was the mufti of al-Baṣrah, and Ibn ʿAbbās used to say: If the people of al-Baṣrah were to alight at the saying of Jābir b. Zayd, he would expand for them knowledge of what is in the Book of Allah. Jābir said during his illness: I crave a look at al-Ḥasan. So he came to him at night, and he had been hiding. Khālid b. Maʿdān [and he died in this year]. Khālid b. Maʿdān, Abū ʿAbd Allāh al-Kulāʿī: He transmitted from Abū ʿUbaydah, Muʿādh, ʿUbādah, Abū Dharr, and others. He died in Ramaḍān of this year. From Abū al-Mughīrah, from Ṣafwān b. ʿAmr, he said: Khālid b. Maʿdān, when his circle grew large, would stand up and leave. It was said to Ṣafwān: And why would he stand up? He said: He disliked fame. Abū Burdah b. Abī Mūsā al-Ashʿarī ʿĀmir b. ʿAbd Allāh b. Qays, Abū Burdah son of Abū Mūsā: He related from his father, and he was in charge of the treasury, and he assumed the judiciary of al-Kūfah after Shurayḥ, and he died there in this year. ʿAbd al-Raḥmān b. Ḥassān b. Thābit ʿAbd al-Raḥmān b. Ḥassān b. Thābit: . ʿAṭāʾ b. Yasār ʿAṭāʾ b. Yasār, brother of Sulaymān b. Yasār: He related from Ubayy b. Kaʿb, Ibn Masʿūd, Abū Ayyūb, and a great many of the Companions. He used to fast one day and break his fast the next. From ʿAbd al-Raḥmān b. Zayd b. Aslam, he said: ʿAṭāʾ b. Yasār and Sulaymān b. Yasār set out from al-Madīnah as pilgrims with companions of theirs, until when they were at al-Abwāʾ they alighted at a stopping place. Sulaymān and his companions went off for some need of theirs, and ʿAṭāʾ remained standing in the stopping place praying. He said: A beautiful Bedouin woman entered upon him. When ʿAṭāʾ saw her, he thought she had a need, so he shortened his prayer, then said: Do you have a need? She said: Yes. He said: What is it? She said: Get up and take your fill of me, for I am consumed with desire and I have no husband. He said: Away from me! Do not burn me and yourself with fire. And he looked at a beautiful woman who began to entice him away from himself, while he refused except what he wanted. He said: ʿAṭāʾ began to weep and say: Woe to you! Away from me! He said: His weeping intensified. When the woman saw him and what had entered him of weeping and anguish, she wept because of his weeping. He said: He wept and the woman wept before him. While he was thus, Sulaymān came from his need. When he saw ʿAṭāʾ weeping and the woman weeping before him, he sat down in a corner of the house weeping because of their weeping, not knowing what made them weep. Their companions came one by one; every man who came and saw them weeping sat down and wept because of their weeping, not asking them about their affair, until the weeping became abundant and the sound rose. When the Bedouin woman saw that, she got up and went out. He said: The people got up and went in. Sulaymān remained after that without asking his brother about the story of the woman, out of reverence and awe for him. He said: And he was older than him. Then they came to Muḍar for some need of theirs, and they stayed there as long as Allah willed. While ʿAṭāʾ was sleeping one night, he woke up weeping. Sulaymān said: What makes you weep, my brother? He said: A vision I saw tonight. He said: What is it? He said: Do not tell anyone about it as long as I am alive. I saw the prophet Yūsuf ﷺ in sleep, and I came to look at him among those who look. When I saw his beauty I wept. He looked at me and said: What makes you weep, O man? I said: May my father and mother be your ransom, O prophet of Allah. I remembered you and the wife of al-ʿAzīz, and what you were tried with regarding her affair, and what you met of prison and separation from Yaʿqūb. So I wept because of that and began to marvel at it. He said: Why do you not marvel at the companion of the Bedouin woman at al-Abwāʾ? Then I knew what he meant, and I wept and woke up weeping. Sulaymān said: My brother, and what was the affair of that woman? So ʿAṭāʾ told him the story. Sulaymān did not tell it to anyone until ʿAṭāʾ died, then he related it after him to a woman of his family, and the report spread in al-Madīnah after the death of ʿAṭāʾ b. Yasār. This story has been related to us from Sulaymān as having happened to him, and Allah knows best. ʿAṭāʾ died in this year, and it is said: in the year one hundred and four [and ninety]. Yazīd b. al-Aṣamm Yazīd b. al-Aṣamm, whose name is ʿAbd ʿAmr b. ʿUdus: His mother was Barzah bt. al-Ḥārith b. Ḥazn, sister of Maymūnah, wife of the Prophet ﷺ. He related from Abū Hurayrah and Ibn ʿAbbās, and he used to reside in al-Raqqah. He died in this year.
Tarikh (al-Tabari) 2473No grade recorded
الْوَقْعَةِ بَيْنَ الْحَرَشِيِّ وَالصُّغْدِ قِيلَ: وَفِي سَنَةُ أَرْبَعٍ وَمِائَةٍ غَزَا الْحَرَشِيُّ فَقَطَعَ النَّهْرَ، وَسَارَ، فَنَزَلَ فِي قَصْرِ الرِّيحِ عَلَى فَرْسَخَيْنِ مِنَ الدَّبُّوسِيَّةِ، وَلَمْ يَجْتَمِعْ إِلَيْهِ جُنْدُهُ، فَأَمَرَ بِالرَّحِيلِ، ( فَقَالَ لَهُ هِلَالُ بْنُ عَلِيمٍ الْحَنْظَلِيُّ: يَا هَنَاهْ، إِنَّكَ وَزِيرًا خَيْرٌ مِنْكَ أَمِيرًا، لَمْ يَجْتَمِعْ إِلَيْكَ جُنْدُكَ وَقَدْ أَمَرْتَ بِالرَّحِيلِ ). فَعَادَ فَأَمَرَ بِالنُّزُولِ، وَأَتَاهُ ابْنُ عَمِّ مَلِكَ فَرْغَانَةَ، فَقَالَ لَهُ: إِنَّ أَهْلَ الصُّغْدِ بِخُجَنْدَةَ، وَأَخْبَرَهُ بِخَبَرِهِمْ، وَقَالَ: عَاجِلْهُمْ قَبْلَ أَنْ يَصِلُوا إِلَى الشِّعْبِ، فَلَيْسَ لَهُمْ جِوَارٌ عَلَيْنَا حَتَّى يَمْضِيَ الْأَجَلُ. فَوَجَّهَ مَعَهُ عَبْدَ الرَّحْمَنِ الْقُشَيْرِيَّ، وَزِيَادَ بْنَ عَبْدِ الرَّحْمَنِ فِي جَمَاعَةٍ، ثُمَّ نَدِمَ بَعْدَمَا فَصَلُوا، وَقَالَ: جَاءَنِي عِلْجٌ لَا أَعْلَمُ أَصَدَقَ أَمْ كَذِبَ، فَغَرَّرْتُ بِجُنْدٍ مِنَ الْمُسْلِمِينَ، فَارْتَحَلَ فِي أَثَرِهِمْ حَتَّى نَزَلَ أَشْرُوسَنَةَ فَصَالَحَهُمْ بِشَيْءٍ يَسِيرٍ. فَبَيْنَا هُوَ يَتَعَشَّى إِذْ قِيلَ لَهُ هَذَا عَطَاءٌ الدَّبُّوسِيُّ، وَكَانَ مَعَ عَبْدِ الرَّحْمَنِ، فَسَقَطَتِ اللُّقْمَةُ مِنْ يَدِهِ، وَدَعَا بِعَطَاءٍ، فَقَالَ: وَيْلَكَ قَاتَلْتُمْ أَحَدًا ؟ قَالَ: لَا. قَالَ: لِلَّهِ الْحَمْدُ ! وَتَعَشَّى وَأَخْبَرَهُ بِمَا قَدِمَ لَهُ، فَسَارَ مُسْرِعًا حَتَّى لَحِقَ الْقُشَيْرِيَّ بَعْدَ ثَلَاثَةِ أَيَّامٍ، وَسَارَ فَلَمَّا انْتَهَى إِلَى خُجَنْدَةَ، قَالَ لَهُ بَعْضُ أَصْحَابِهِ: مَا تَرَى ؟ قَالَ: أَرَى الْمُعَاجَلَةَ. قَالَ: لَا أَرَى ذَلِكَ، إِنْ جُرِحَ رَجُلٌ فَإِلَى أَيْنَ يَرْجِعُ، أَوْ قُتِلَ قَتِيلٌ فَإِلَى مَنْ يُحْمَلْ ؟ وَلَكِنِّي أَرَى النُّزُولَ وَالتَّأَنِّي وَالِاسْتِعْدَادَ لِلْحَرْبِ. فَنَزَلَ فَأَخَذَ فِي التَّأَهُّبِ، فَلَمْ يَخْرُجْ أَحَدٌ مِنَ الْعَدُوِّ، فَجَبَّنَ النَّاسُ الْحُرَشِيَّ وَقَالُوا: كَانَ يُذْكَرُ بِشَجَاعَةٍ وَدِيَانَةٍ، فَلَمَّا صَارَ بِخُرَاسَانَ مَاقَ. فَحَمَلَ رَجُلٌ مِنَ الْعَرَبِ فَضَرَبَ بَابَ خُجَنْدَةَ بِعَمُودٍ فَفَتَحَ الْبَابَ، وَكَانُوا حَفَرُوا فِي رِبْضِهِمْ وَرَاءَ الْبَابِ الْخَارِجِ خَنْدَقًا وَغَطَّوْهُ بِقَصَبٍ وَتُرَابٍ مَكِيدَةً، وَأَرَادُوا إِذَا الْتَقَوْا إِنِ انْهَزَمُوا كَانُوا قَدْ عَرَفُوا الطَّرِيقَ، وَيُشْكِلُ عَلَى الْمُسْلِمِينَ وَيَسْقُطُونَ فِي الْخَنْدَقِ، فَلَمَّا خَرَجُوا قَاتَلُوهُمْ فَانْهَزَمُوا، وَأَخْطَأَهُمُ الطَّرِيقُ فَسَقَطُوا فِي الْخَنْدَقِ، وَأَخْرَجَ مِنْهُمُ الْمُسْلِمُونَ أَرْبَعِينَ رَجُلًا. وَحَصَرَهُمُ الْحَرَشِيُّ وَنَصَبَ عَلَيْهِمُ الْمَجَانِيقَ. فَأَرْسَلُوا إِلَى مَلِكِ فَرْغَانَةَ: إِنَّكَ غَدَرْتَ بِنَا، وَسَأَلُوهُ أَنْ يَنْصُرَهُمْ، فَقَالَ: قَدْ أَتَوْكُمْ قَبْلَ انْقِضَاءِ الْأَجَلِ، وَلَسْتُمْ فِي جِوَارِي. فَطَلَبُوا الصُّلْحَ وَسَأَلُوا الْأَمَانَ وَأَنْ يَرُدَّهُمْ إِلَى الصُّغْدِ، وَاشْتَرَطَ عَلَيْهِمْ أَنْ يَرُدُّوا مَا فِي أَيْدِيهِمْ مِنْ نِسَاءِ الْعَرَبِ وَذَرَارِيهِمْ، وَأَنْ يُؤَدُّوا مَا كَسَرُوا مِنَ الْخَرَاجِ، وَلَا يَغْتَالُوا أَحَدًا، وَلَا يَتَخَلَّفُ مِنْهُمْ بِخُجَنْدَةَ أَحَدٌ، فَإِنْ أَحْدَثُوا حَدَثًا حَلَّتْ دِمَاؤُهُمْ. فَخَرَجَ إِلَيْهِمُ الْمُلُوكُ وَالتُّجَّارُ مِنَ الصُّغْدِ، وَتَرَكَ أَهْلَ خُجَنْدَةَ عَلَى حَالِهِمْ، وَنَزَلَ عُظَمَاءُ الصُّغْدِ عَلَى الْجُنْدِ الَّذِينَ يَعْرِفُونَهُمْ، وَنَزَلَ كَارَزَنْجُ عَلَى أَيُّوبَ بْنِ أَبِي حَسَّانَ. وَبَلَغَ الْحَرَشِيُّ أَنَّهُمْ قَتَلُوا امْرَأَةً مِمَّنْ كَانَ فِي أَيْدِيهِمْ، فَقَالَ: بَلَغَنِي أَنَّ ثَابِتًا قَتْلَ امْرَأَةً وَدَفَنَهَا، فَجَحَدَ، فَسَأَلَ فَإِذَا الْخَبَرُ صَحِيحٌ، فَدَعَا بِثَابِتٍ إِلَى خَيْمَتِهِ فَقَتَلَهُ، فَلَمَّا سَمِعَ كَارَزَنْجُ بِقَتْلِهِ خَافَ أَنْ يُقْتَلَ، وَأَرْسَلَ إِلَى ابْنِ أَخِيهِ لِيَأْتِيَهُ بِسَرَاوِيلَ، وَكَانَ قَدْ قَالَ لِابْنِ أَخِيهِ: إِذَا طَلَبْتُ سَرَاوِيلَ فَاعْلَمْ أَنَّهُ الْقَتْلُ، فَبَعَثَ بِهِ إِلَيْهِ، وَخَرَجَ، وَاعْتَرَضَ النَّاسَ، فَقَتَلَ نَاسًا، وَتَضَعْضَعَ الْعَسْكَرُ، وَلَقُوا مِنْهُ شَرًّا، وَانْتَهَى إِلَى ثَابِتِ بْنِ عُثْمَانَ بْنِ مَسْعُودٍ، فَقَتَلَهُ ثَابِتٌ. وَقَتَلَ الصُّغْدُ أَسْرَى عِنْدَهُمْ مِنَ الْمُسْلِمِينَ مِائَةً وَخَمْسِينَ رَجُلًا، فَأُخْبِرَ الْحَرَشِيُّ بِذَلِكَ، فَسَأَلَ، فَرَأَى الْخَبَرَ صَحِيحًا، فَأَمَرَ بِقَتْلِهِمْ وَعَزْلِ التُّجَّارِ عَنْهُمْ، فَقَاتَلَهُمُ الصُّغْدُ بِالْخَشَبِ، وَلَمْ يَكُنْ لَهُمْ سِلَاحٌ، فَقُتِلُوا عَنْ آخِرِهِمْ، وَكَانُوا ثَلَاثَةَ آلَافٍ، وَقِيلَ: سَبْعَةَ آلَافٍ، وَاصْطَفَى أَمْوَالَ الصُّغْدِ وَذَرَارِيهِمْ، وَأَخَذَ مِنْهَا مَا أَعْجَبَهُ، ثُمَّ دَعَا مُسْلِمَ بْنَ بُدَيْلٍ الْعَدَوِيَّ عَدِيٌّ الرَّبَابُ، وَقَالَ: وَلَّيْتُكَ الْمَقْسَمَ. فَقَالَ: بَعْدَمَا عَمِلَ فِيهِ عُمَّالُكَ لَيْلَةً ! وَلِّهِ غَيْرِي، فَوَلَّاهُ غَيْرَهُ. وَكَتَبَ الْحَرَشِيُّ إِلَى يَزِيدَ بْنِ عَبْدِ الْمَلِكِ، وَلَمْ يَكْتُبْ إِلَى عُمَرَ بْنِ هُبَيْرَةَ، فَكَانَ هَذَا مِمَّا أَوْغَرَ صَدْرَهُ عَلَيْهِ، وَقَالَ ثَابِتُ قُطْنَةَ يَذْكُرُ مَا أَصَابُوا مِنْ عُظَمَائِهِمْ: أَقَرَّ الْعَيْنَ مَصْرَعُ كَارَزَنْجٍ وَكَشْكِيرٍ وَمَا لَاقَى يُبَادُ وَدَيْوَشْتَى وَمَا لَاقَى خَلَنْجٌ بِحِصْنِ خُجَنْدَ إِذْ دَمَرُوا فَبَادُوا يُقَالُ: إِنَّ دَيْوَشْتَى دِهْقَانُ سَمَرْقَنْدَ، وَاسْمُهُ دَيْوَ أَشْنَجِ فَأَعْرَبُوهُ، وَقِيلَ: كَانَ عَلَى أَقْبَاضِ خُجَنْدَةَ عِلْبَاءُ بْنُ أَحْمَرَ الْيَشْكُرِيُّ، فَاشْتَرَى رَجُلٌ مِنْهُمْ جُونَةً بِدِرْهَمَيْنِ، فَوَجَدَ فِيهَا سَبَائِكَ ذَهَبٍ، فَرَجَعَ وَقَدْ وَضَعَ يَدَهُ عَلَى وَجْهِهِ كَأَنَّهُ رَمِدَ، فَرَدَّ الْجُونَةَ، وَأَخَذَ الدِّرْهَمَيْنِ، فَطُلِبَ فَلَمْ يُعْرَفْ. وَسَرَّحَ الْحَرَشِيُّ سُلَيْمَانَ بْنَ أَبِي السَّرِيِّ إِلَى حِصْنٍ يُطِيفُ بِهِ وَادِي الصُّغْدِ إِلَّا مِنْ وَجْهٍ وَاحِدٍ، وَمَعَهُ خُوَارَزْمُشَاهْ، وَصَاحِبُ آخْرُونَ، وَشُومَانَ، فَسَيَّرَ سُلَيْمَانُ عَلَى مُقَدِّمَتِهِ الْمُسَيَّبَ بْنَ بِشْرٍ الرِّيَاحِيَّ، فَتَلْقَوْهُ عَلَى فَرْسَخٍ، فَهَزَمَهُمْ حَتَّى رَدَّهُمْ إِلَى حِصْنِهِمْ فَحَصَرَهُمْ، فَطَلَبَ الدَّيْوَشْتَى أَنْ يَنْزِلَ عَلَى حُكْمِ الْحَرَشِيِّ، فَسَيَّرَهُ إِلَيْهِ، فَأَكْرَمَهُ، وَطَلَبَ أَهْلُ الْقَلْعَةِ الصُّلْحَ عَلَى أَنْ لَا يَتَعَرَّضَ لِنِسَائِهِمْ وَذَرَارِيهِمْ وَيُسَلِّمُونَ الْقَلْعَةَ. فَبَعَثَ سُلَيْمَانُ إِلَى الْحَرَشِيِّ لِيَبْعَثَ الْأُمَنَاءَ لِقَبْضِ مَا فِي الْقَلْعَةِ، فَبَعَثَ مَنْ قَبَضَهُ وَبَاعُوهُ وَقَسَّمُوهُ. وَسَارَ الْحَرَشِيُّ إِلَى كَشَّ، وَصَالَحُوهُ عَلَى عَشَرَةِ آلَافِ رَأْسٍ، وَقِيلَ سِتَّةِ آلَافِ رَأْسٍ. وَسَارَ إِلَى زَرَنْجَ، فَوَافَاهُ كِتَابُ ابْنِ هُبَيْرَةَ بِإِطْلَاقِ دَيْوَشْتَى، فَقَتَلَهُ وَصَلَبَهُ، وَوَلَّى نَصْرَ بْنَ سَيَّارٍ قَبْضَ صُلْحِ كَشَّ، وَاسْتَعْمَلَ سُلَيْمَانَ بْنَ أَبِي السَّرِيِّ عَلَى كَشَّ وَنَسَفَ حَرْبِهَا وَخَرَاجِهَا. وَكَانَتْ خَزَائِنَ مَنِيعَةً، فَقَالَ الْمُجَشِّرِ لِلْحَرَشِيِّ: أَلَا أَدُلُّكَ عَلَى مَنْ يَفْتَحُهَا لَكَ بِغَيْرِ قِتَالٍ ؟ قَالَ: بَلَى. قَالَ: الْمُسَرْبَلُ بْنُ الْخِرِّيتِ بْنِ رَاشِدٍ النَّاجِي، فَوَجَّهَهُ إِلَيْهَا، وَكَانَ صَدِيقًا لِمَلِكِهَا، وَاسْمُ الْمَلِكِ سُبُقْرَى، فَأَخْبَرَ الْمَلِكَ بِمَا صَنَعَ الْحَرَشِيُّ بِأَهْلِ خُجَنْدَةَ وَخَوَّفَهُ، قَالَ: فَمَا تَرَى ؟ قَالَ: أَنْ تَنْزِلَ بِأَمَانٍ. قَالَ: فَمَا أَصْنَعُ بِمَنْ لَحِقَ بِي ؟ قَالَ: تَجْعَلُهُمْ فِي أَمَانِكَ، فَصَالَحَهُمْ فَآمَنُوهُ وَبِلَادَهُ، وَرَجَعَ الْحَرَشِيُّ إِلَى بِلَادِهِ وَمَعَهُ سُبُقْرَى، فَقُتِلَ سُبُقْرَى وَصُلِبَ وَمَعَهُ الْأَمَانُ.
✧ The battle between al-Ḥarashī and the Ṣughd It is said: And in the year one hundred and four Al-Ḥarashī raided and crossed the river, and marched, and encamped at Qaṣr al-Rīḥ, two farsakhs from al-Dabbūsiyya, and his troops had not yet assembled to him, so he ordered departure. (Hilāl b. ʿUlaym al-Ḥanẓalī said to him: O you, you are better as a vizier than as a commander; your troops have not assembled to you and you have ordered departure.) So he returned and ordered encampment. And the cousin of the king of Farghāna came to him and said to him: The people of al-Ṣughd are at Khujanda, and he informed him of their news and said: Attack them quickly before they reach the mountain pass, for they have no protection from us until the term expires. So he sent with him ʿAbd al-Raḥmān al-Qushayrī and Ziyād b. ʿAbd al-Raḥmān with a group. Then he regretted it after they had departed and said: A foreigner came to me whom I do not know whether he spoke truth or lied, and I risked troops of the Muslims. So he marched in their wake until he encamped at Ashrūsana and made peace with them for something small. While he was having supper, it was said to him: This is ʿAṭāʾ al-Dabbūsī, and he had been with ʿAbd al-Raḥmān. The morsel fell from his hand, and he summoned ʿAṭāʾ and said: Woe to you, did you fight anyone? He said: No. He said: Praise be to God! And he ate supper, and ʿAṭāʾ informed him of what he had come with, and he marched quickly until he caught up with al-Qushayrī after three days. And he marched, and when he reached Khujanda, one of his companions said to him: What do you think? He said: I think we should act quickly. He said: I do not think that; if a man is wounded, where will he return, or if someone is killed, to whom will he be carried? But I think we should encamp, act deliberately, and prepare for war. So he encamped and began making preparations, but no one came out from the enemy, and the people called al-Ḥarashī a coward and said: He used to be mentioned for bravery and piety, but when he came to Khurāsān he became a coward. Then a man of the Arabs charged and struck the gate of Khujanda with a club and opened the gate. They had dug a trench in their suburb behind the outer gate and covered it with reeds and earth as a stratagem, intending that if they met and were defeated they would know the way, while it would be difficult for the Muslims, and they would fall into the trench. When they came out and fought them, they were defeated, and they missed the way and fell into the trench, and the Muslims brought out forty men from it. Al-Ḥarashī besieged them and set up mangonels against them. They sent to the king of Farghāna: You have betrayed us, and asked him to help them. He said: They came to you before the term expired, and you are not under my protection. So they sought peace and asked for safe-conduct and to be returned to al-Ṣughd, and he stipulated that they return what they had in their hands of Arab women and children, and pay what they had broken of the land tax, and not assassinate anyone, and that none of them remain behind in Khujanda; if they committed an offense, their blood would be lawful. The kings and merchants of al-Ṣughd came out to them, and he left the people of Khujanda as they were. The notables of al-Ṣughd encamped with the troops whom they knew, and Kārazanj encamped with Ayyūb b. Abī Ḥassān. It reached al-Ḥarashī that they had killed a woman among those in their hands, so he said: It has reached me that Thābit killed a woman and buried her. He denied it, so he asked, and the report was true. He summoned Thābit to his tent and killed him. When Kārazanj heard of his killing, he feared being killed, and sent to his nephew to bring him trousers. He had told his nephew: If I ask for trousers, know that it is death. So he sent them to him, and he went out and confronted the people, killing some, and the army was shaken, and they suffered evil from him, and he came to Thābit b. ʿUthmān b. Masʿūd, and Thābit killed him. The Ṣughd killed one hundred and fifty Muslim prisoners they had with them. Al-Ḥarashī was informed of that, and he asked, and saw that the report was true, so he ordered their killing and the separation of the merchants from them. The Ṣughd fought with wood, and they had no weapons, and they were killed to the last man, and they were three thousand, and it is said seven thousand. He selected the wealth and children of the Ṣughd, and took from it what pleased him. Then he summoned Muslim b. Budayl al-ʿAdawī of ʿAdī al-Ribāb and said: I appoint you over the division. He said: After your agents have worked on it for a night! Appoint someone else. So he appointed another. Al-Ḥarashī wrote to Yazīd b. ʿAbd al-Malik, and did not write to ʿUmar b. Hubayra, and this was among what filled his heart with rancor against him. Thābit Quṭna said, mentioning what befell their notables: It gladdened the eye, the fall of Kārazanj and Kashkīr and what Yubād met And Dēwashtī and what Khalanj met At the fortress of Khujand, when they were destroyed and perished. It is said that Dēwashtī is the dihqān of Samarqand, and his name is Dēwa Ashnaǰ, and they Arabized it. It is said: ʿIlbāʾ b. Aḥmar al-Yashkurī was in charge of the collections of Khujanda, and a man from among them bought a box for two dirhams and found in it ingots of gold. He returned, having put his hand over his face as if he had ophthalmia, and returned the box and took back the two dirhams. He was sought but was not recognized. Al-Ḥarashī dispatched Sulaymān b. Abī al-Sarī to a fortress surrounded by the valley of al-Ṣughd except from one side, and with him were Khwārazmshāh and the lord of Ākhrūn and Shūmān. Sulaymān sent as his vanguard al-Musayyab b. Bishr al-Riyāḥī, and they met them at a farsakh, and he defeated them until he drove them back to their fortress and besieged them. Dēwashtī asked to surrender to the judgment of al-Ḥarashī, so Sulaymān sent him to him, and he honored him. The people of the citadel sought peace on condition that their women and children not be touched and they surrender the citadel. Sulaymān sent to al-Ḥarashī to send trustees to take what was in the citadel, and he sent men who took it, and they sold it and divided it. Al-Ḥarashī marched to Kashsh, and they made peace with him for ten thousand head, and it is said six thousand head. He marched to Zaranj, and the letter of Ibn Hubayra reached him ordering the release of Dēwashtī, so he killed him and crucified him. He appointed Naṣr b. Sayyār over the collection of the peace settlement of Kashsh, and appointed Sulaymān b. Abī al-Sarī over Kashsh and Nasaf for its war and its land tax. There were impregnable treasuries, and al-Mujashshir said to al-Ḥarashī: Shall I direct you to someone who can open them for you without fighting? He said: Yes. He said: Al-Musarbal b. al-Khirrīt b. Rāshid al-Nājī. So he sent him to them, and he was a friend of their king, whose name was Subuqrā. He told the king what al-Ḥarashī had done to the people of Khujanda and frightened him. He said: What do you think? He said: Surrender with safe-conduct. He said: What shall I do with those who have joined me? He said: Put them under your protection. So he made peace with them, and they granted him and his lands safe-conduct, and al-Ḥarashī returned to his land with Subuqrā. Subuqrā was killed and crucified, while he had safe-conduct.
Tarikh (al-Tabari) 2474No grade recorded
ظَفَرِ الْخَزَرِ بِالْمُسْلِمِينَ وفِي سنة أربع ومائة دَخَلَ جَيْشٌ لِلْمُسْلِمِينَ بِلَادَ الْخَزَرِ مِنْ أَرْمِينِيَّةَ وَعَلَيْهِمْ ثُبَيْتٌ النَّهْرَانِيُّ، فَاجْتَمَعَتِ الْخَزَرُ فِي جَمْعٍ كَثِيرٍ وَأَعَانَهُمْ قُفْجَاقٌ وَغَيْرُهُمْ مِنْ أَنْوَاعِ التُّرْكِ، فَلَقُوا الْمُسْلِمِينَ فِي مَكَانٍ يُعْرَفُ بِمَرْجِ الْحِجَارَةِ، فَاقْتَتَلُوا هُنَالِكَ قِتَالًا شَدِيدًا، فَقُتِلَ مِنَ الْمُسْلِمِينَ بَشَرٌ كَثِيرٌ وَاحْتَوَتِ الْخَزَرُ عَلَى عَسْكَرِهِمْ، وَغَنِمُوا جَمِيعَ مَا فِيهِ، وَأَقْبَلَ الْمُنْهَزِمُونَ إِلَى الشَّامِ فَقَدِمُوا عَلَى يَزِيدَ بْنِ عَبْدِ الْمَلِكِ وَفِيهِمْ ثُبَيْتٌ، فَوَبَّخَهُمْ يَزِيدُ عَلَى الْهَزِيمَةِ فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ مَا جَبُنْتُ وَلَا نَكَبْتُ عَنْ لِقَاءِ الْعَدُوِّ، وَلَقَدْ لَصَقْتُ الْخَيْلَ بِالْخَيْلِ وَالرَّجُلَ بِالرَّجُلِ، وَلَقَدْ طَاعَنْتُ حَتَّى انْقَصَفَ رُمْحِي، وَضَارَبْتُ حَتَّى انْقَطَعَ سَيْفِي، غَيْرَ أَنَّ اللَّهَ تَبَارَكَ وَتَعَالَى، يَفْعَلُ مَا يُرِيدُ.
✧ The Khazar victory over the Muslims In the year 104, a Muslim army entered the land of the Khazars from Armenia under the command of Thubayt al-Nahrānī. The Khazars assembled in a great host, aided by the Qifjāq and others of the Turkish peoples. They met the Muslims at a place known as Marj al-Ḥijārah (the Meadow of Stones), and fought there a fierce battle. Many Muslims were killed, and the Khazars seized their camp, plundering all that was in it. The defeated survivors came to Syria and presented themselves before Yazīd b. ʿAbd al-Malik, among them Thubayt. Yazīd rebuked them for the defeat, whereupon Thubayt said: 'O Commander of the Faithful, I did not show cowardice nor did I hold back from meeting the enemy. I pressed horse against horse and man against man. I thrust with my spear until it shattered, and I struck with my sword until it broke. Yet God, Blessed and Exalted, does what He wills.'
Tarikh (al-Tabari) 2475No grade recorded
وِلَايَةِ الْجَرَّاحِ أَرْمِينِيَّةَ وَفَتْحِ بَلَنْجَرَ وَغَيْرِهَا لَمَّا تَمَّتِ الْهَزِيمَةُ الْمَذْكُورَةُ عَلَى الْمُسْلِمِينَ طَمِعَ الْخَزَرُ فِي الْبِلَادِ، فَجَمَعُوا وَحَشَدُوا، وَاسْتَعْمَلَ يَزِيدُ بْنُ عَبْدِ الْمَلِكِ الْجَرَّاحَ بْنَ عَبْدِ اللَّهِ الْحَكَمِيَّ حِينَئِذٍ عَلَى أَرْمِينِيَّةَ، وَأَمَدَّهُ بِجَيْشٍ كَثِيفٍ، وَأَمْرَهُ بِغَزْوِ الْخَزَرِ وَغَيْرِهِمْ مِنَ الْأَعْدَاءِ وَبِقَصْدِ بِلَادِهِ. فَسَارَ الْجَرَّاحُ، وَتَسَامَعَ الْخَزَرِيَّةُ، فَعَادُوا حَتَّى نَزَلُوا بِالْبَابِ وَالْأَبْوَابِ، وَوَصَلَ الْجَرَّاحُ إِلَى بَرْذَعَةَ، فَأَقَامَ حَتَّى اسْتَرَاحَ هُوَ وَمَنْ مَعَهُ، وَسَارَ نَحْوَ الْخَزَرِ، فَعَبَرَ نَهْرَ الْكَرِّ، فَسَمِعَ بِأَنَّ بَعْضَ مَنْ مَعَهُ مِنْ أَهْلِ تِلْكَ الْجِبَالِ قَدْ كَاتَبَ مَلِكَ الْخَزَرِ يُخْبِرُهُ بِمُسَيَّرِ الْجَرَّاحِ إِلَيْهِ، فَحِينَئِذٍ أَمَرَ الْجَرَّاحُ مُنَادِيَهُ فَنَادَى فِي النَّاسِ: إِنَّ الْأَمِيرَ مُقِيمٌ هَاهُنَا عِدَّةَ أَيَّامٍ، فَاسْتَكْثِرُوا مِنَ الْمِيرَةِ ; فَكَتَبَ ذَلِكَ الرَّجُلُ إِلَى مَلِكِ الْخَزَرِ يُخْبِرُهُ أَنَّ الْجَرَّاحَ مُقِيمٌ، وَيُشِيرُ عَلَيْهِ بِتَرْكِ الْحَرَكَةِ لِئَلَّا يَطْمَعَ الْمُسْلِمُونَ فِيهِ. فَلَمَّا كَانَ اللَّيْلُ أَمَرَ الْجَرَّاحُ بِالرَّحِيلِ، فَسَارَ مُجِدًّا حَتَّى انْتَهَى إِلَى مَدِينَةِ الْبَابِ وَالْأَبْوَابِ، فَلَمْ يَرَ الْخَزَرَ، فَدَخَلَ الْبَلَدَ فَبَثَّ سَرَايَاهُ فِي النَّهْبِ وَالْغَارَةِ عَلَى مَا يُجَاوِرُهُ، فَغَنِمُوا وَعَادُوا مِنَ الْغَدِ، وَسَارَ الْخَزَرُ إِلَيْهِ وَعَلَيْهِمُ ابْنُ مَلِكِهِمْ، فَالْتَقَوْا عِنْدَ نَهْرِ الرَّانِ، وَاقْتَتَلُوا قِتَالًا شَدِيدًا، وَحَرَّضَ الْجَرَّاحُ أَصْحَابَهُ، وَاشْتَدَّ الْقِتَالُ، فَظَفِرُوا بِالْخَزَرِ وَهَزَمُوهُمْ، وَتَبِعَهُمُ الْمُسْلِمُونَ يَقْتُلُونَ وَيَأْسِرُونَ، فَقُتِلَ مِنْهُمْ خَلْقٌ كَثِيرٌ، وَغَنِمَ الْمُسْلِمُونَ جَمِيعَ مَا مَعَهُمْ، وَسَارُوا حَتَّى نَزَلُوا عَلَى حِصْنٍ يُعْرَفُ بِالْحُصَيْنِ، فَنَزَلَ أَهْلُهُ بِالْأَمَانِ عَلَى مَالٍ يَحْمِلُونَهُ، فَأَجَابَهُمْ وَنَقَلَهُمْ عَنْهَا. ثُمَّ سَارَ إِلَى مَدِينَةٍ يُقَالُ لَهَا يَرْغُوَا، فَأَقَامَ عَلَيْهَا سِتَّةَ أَيَّامٍ، وَهُوَ مُجِدٌّ فِي قِتَالِهِمْ، فَطَلَبُوا الْأَمَانَ، فَآمَنَهُمْ وَتَسَلَّمَ حِصْنَهُمْ وَنَقَلَهُمْ مِنْهُ. ثُمَّ سَارَ الْجَرَّاحُ إِلَى بَلَنْجَرَ، وَهُوَ حِصْنٌ مَشْهُورٌ مِنْ حُصُونِهِمْ، فَنَازَلَهُ، وَكَانَ أَهْلُ الْحِصْنِ قَدْ جَمَعُوا ثَلَاثَمِائَةِ عَجَلَةٍ، فَشَدُّوا بَعْضَهَا إِلَى بَعْضٍ، وَجَعَلُوهَا بِحَوْلِ حِصْنِهِمْ لِيَحْتَمُوا بِهَا، وَتَمْنَعَ الْمُسْلِمِينَ مِنَ الْوُصُولِ إِلَى الْحِصْنِ، وَكَانَتْ تِلْكَ الْعَجَلُ أَشَدُّ شَيْءٍ عَلَى الْمُسْلِمِينَ فِي قِتَالِهِمْ. فَلَمَّا رَأَوُا الضَّرَرَ الَّذِي عَلَيْهِمْ مِنْهَا انْتَدَبَ جَمَاعَةٌ مِنْهُمْ نَحْوَ ثَلَاثِينَ رَجُلًا، وَتَعَاهَدُوا عَلَى الْمَوْتِ، وَكَسَرُوا جُفُونَ سُيُوفِهِمْ، وَحَمَلُوا حَمْلَةَ رَجُلٍ وَاحِدٍ، وَتَقَدَّمُوا نَحْوَ الْعَجَلِ، وَجَدَّ الْكُفَّارُ فِي قِتَالِهِمْ، وَرَمَوْا مِنَ النُّشَّابِ مَا كَانَ يَحْجُبُ الشَّمْسَ، فَلَمْ يَرْجِعْ أُولَئِكَ حَتَّى وَصَلُوا إِلَى الْعَجَلِ، وَتَعَلَّقُوا بِبَعْضِهَا، وَقَطَعُوا الْحَبْلَ الَّذِي يُمْسِكُهَا، وَجَذَبُوهَا فَانْحَدَرَتْ، وَتَبِعَهَا سَائِرُ الْعَجَلِ، لِأَنَّ بَعْضَهَا كَانَ مَشْدُودًا إِلَى بَعْضٍ، وَانْحَدَرَ الْجَمِيعُ إِلَى الْمُسْلِمِينَ، وَالْتَحَمَ الْقِتَالُ وَاشْتَدَّ، وَعَظُمَ الْأَمْرُ عَلَى الْجَمِيعِ حَتَّى بَلَغَتِ الْقُلُوبُ الْحَنَاجِرَ. ثُمَّ إِنَّ الْخَزَرَ انْهَزَمُوا وَاسْتَوْلَى الْمُسْلِمُونَ عَلَى الْحِصْنِ عَنْوَةً وَغَنِمُوا جَمِيعَ مَا فِيهِ فِي رَبِيعٍ الْأَوَّلِ، فَأَصَابَ الْفَارِسُ ثَلَاثَمِائَةِ دِينَارٍ، وَكَانُوا بِضْعَةً وَثَلَاثِينَ أَلْفًا. ثُمَّ إِنَّ الْجَرَّاحَ أَخَذَ أَوْلَادَ صَاحِبِ بَلَنْجَرَ وَأَهْلَهُ، وَأَرْسَلَ إِلَيْهِ فَأَحْضَرَهُ، وَرَدَّ إِلَيْهِ أَمْوَالَهُ وَأَهْلَهُ وَحِصْنَهُ، وَجَعَلَهُ عَيْنًا لَهُمْ يُخْبِرُهُمْ بِمَا يَفْعَلُهُ الْكُفَّارُ. ثُمَّ سَارَ عَنْ بَلَنْجَرَ فَنَزَلَ عَلَى حِصْنِ الْوَبَنْدَرِ، وَبِهِ نَحْوُ أَرْبَعِينَ أَلْفَ بَيْتٍ مِنَ التُّرْكِ، فَصَالَحُوا الْجَرَّاحَ عَلَى مَالٍ يُؤَدُّونَهُ. ثُمَّ إِنْ أَهْلَ تِلْكَ الْبِلَادِ تَجَمَّعُوا وَأَخَذُوا الطُّرُقَ عَلَى الْمُسْلِمِينَ، فَكَتَبَ صَاحِبُ بَلَنْجَرَ إِلَى الْجَرَّاحِ يُعْلِمُهُ بِذَلِكَ. فَعَادَ مُجِدًّا حَتَّى وَصَلَ إِلَى رُسْتَاقِ مَلَّى، وَأَدْرَكَهُمُ الشِّتَاءُ، فَأَقَامَ الْمُسْلِمُونَ بِهِ، وَكَتَبَ الْجَرَّاحُ إِلَى يَزِيدَ بْنِ عَبْدِ الْمَلِكِ يُخْبِرُهُ بِمَا فَتَحَ اللَّهُ عَلَيْهِ، وَبِمَا اجْتَمَعَ مِنَ الْكُفَّارِ وَيَسْأَلُهُ الْمَدَدَ. فَوَعَدَهُ إِنْفَاذَ الْعَسَاكِرِ إِلَيْهِ، فَأَدْرَكَهُ أَجْلُهُ قَبْلَ إِنْفَاذِ الْجَيْشِ، فَأَرْسَلَ هِشَامُ بْنُ عَبْدِ الْمَلِكِ إِلَى الْجَرَّاحِ، فَأَقَرَّهُ عَلَى عَمَلِهِ، وَوَعَدَهُ الْمَدَدَ.
✧ The governorship of al-Jarrāḥ over Armenia and the conquest of Balanjar and other places When the aforementioned defeat befell the Muslims, the Khazar coveted the lands, so they gathered and mustered. Yazīd b. ʿAbd al-Malik then appointed al-Jarrāḥ b. ʿAbd Allāh al-Ḥakamī over Armenia, reinforced him with a dense army, and commanded him to raid the Khazar and other enemies and to aim for their country. Al-Jarrāḥ set out, and the Khazar got word, so they returned until they encamped at al-Bāb wa-l-Abwāb. Al-Jarrāḥ reached Bardhaʿa and stayed until he and those with him had rested. He then marched toward the Khazar and crossed the Kur River. He heard that some of the mountain people with him had written to the king of the Khazar informing him of al-Jarrāḥ's march against him. Thereupon al-Jarrāḥ ordered his crier to proclaim among the people: 'The emir is staying here for several days, so stock up on provisions.' That man wrote to the king of the Khazar informing him that al-Jarrāḥ was staying and advising him to refrain from moving lest the Muslims become emboldened against him. When night fell, al-Jarrāḥ ordered the departure, and he marched strenuously until he reached the city of al-Bāb wa-l-Abwāb. He did not see the Khazar, so he entered the town and dispatched his raiding parties to plunder and raid the surrounding areas. They took booty and returned the next day. The Khazar marched against him, led by the son of their king. They met at the River al-Rān and fought a fierce battle. Al-Jarrāḥ exhorted his companions, and the fighting intensified. They prevailed over the Khazar and routed them. The Muslims pursued them, killing and capturing. Many of them were killed, and the Muslims seized all that they had with them. They marched until they encamped at a fortress known as al-Ḥuṣayn. Its people sought a guarantee of safety in return for wealth they would carry away, and he granted them that and relocated them from it. Then he marched to a city called Yarghuwā and stayed there for six days, striving in fighting them. They sought a guarantee of safety, so he granted them safety, took over their fortress, and relocated them from it. Then al-Jarrāḥ marched to Balanjar, a famous fortress of theirs, and besieged it. The people of the fortress had gathered three hundred carts, tied some of them to others, and placed them around their fortress to protect themselves with them and prevent the Muslims from reaching the fortress. Those carts were the most difficult thing for the Muslims in their fighting. When they saw the harm they suffered from them, a group of about thirty men volunteered, pledged themselves to death, broke the scabbards of their swords, and charged as one man, advancing toward the carts. The infidels strove in fighting them and shot such a quantity of arrows that they blocked the sun. Those men did not turn back until they reached the carts, clung to some of them, cut the rope holding them, and pulled them so they slid down, followed by the rest of the carts because they were tied to one another. They all slid down toward the Muslims. The battle became joined and fierce, and the matter became grave for all until hearts reached throats. Then the Khazar were routed, and the Muslims seized the fortress by force and took all that was in it as booty in Rabīʿ al-Awwal. Each horseman received three hundred dinars, and they were thirty-something thousand. Then al-Jarrāḥ took the children and family of the lord of Balanjar, sent for him, had him brought, returned to him his wealth, family, and fortress, and made him an informant for them, telling them what the infidels did. Then he departed from Balanjar and encamped at the fortress of al-Wabandar, which contained about forty thousand households of Turks. They made peace with al-Jarrāḥ for wealth they would pay. Then the people of those lands gathered and seized the roads against the Muslims. The lord of Balanjar wrote to al-Jarrāḥ informing him of that. He returned in haste until he reached the rural district of Mallā, and winter overtook them. The Muslims stayed there. Al-Jarrāḥ wrote to Yazīd b. ʿAbd al-Malik informing him of what God had granted him and of the gathering of the infidels, and asking him for reinforcements. He promised to send armies to him, but his appointed time overtook him before the army was dispatched. Hishām b. ʿAbd al-Malik then sent to al-Jarrāḥ, confirmed him in his post, and promised him reinforcements.
Tarikh (al-Tabari) 2476No grade recorded
عَزْلِ عَبْدِ الرَّحْمَنِ بْنِ الضَّحَّاكِ عَنِ الْمَدِينَةِ وَمَكَّةَ وَذَلِكَ لِلنِّصْفِ مِنْ رَبِيعٍ الْأَوَّلِ، وَكَانَ عَامِلَهُ عَلَى الْمَدِينَةِ ثَلَاثَ سِنِينَ وَفِي سنة أربع ومائة عَزَلَ يَزِيدُ بْنُ عَبْدِ الْمَلِكِ عَبْدَ الرَّحْمَنِ بْنَ الضَّحَّاكِ عَنِ الْمَدِينَةِ وَمَكَّةَ، وَكَانَ عَامِلَهُ عَلَيْهِمَا ثَلَاثَ سِنِينَ، وَوَلَّى عَبْدَ الْوَاحِدِ النَّضْرِيَّ. وَكَانَ سَبَبُ ذَلِكَ أَنَّ عَبْدَ الرَّحْمَنِ خَطَبَ فَاطِمَةَ بِنْتَ الْحُسَيْنِ بْنِ عَلِيٍّ، فَقَالَتْ: مَا أُرِيدُ النِّكَاحَ وَلَقَدْ قَعَدْتُ عَلَى بَنِيَّ هَؤُلَاءِ. فَأَلَحَّ عَلَيْهَا وَقَالَ: لَئِنْ لَمْ تَفْعَلِي لَأَجْلِدَنَّ أَكْبَرَ بَنِيكِ فِي الْخَمْرِ، يَعْنِي عَبْدَ اللَّهِ بْنَ الْحَسَنِ بْنِ الْحُسَيْنِ بْنِ عَلِيٍّ، وَكَانَ عَلَى الدِّيوَانِ بِالْمَدِينَةِ ابْنُ هُرْمُزَ، رَجُلٌ مِنْ أَهْلِ الشَّامِ، وَقَدْ رَفَعَ حِسَابَهُ وَيُرِيدُ أَنْ يَسِيرَ إِلَى يَزِيدَ، فَدَخَلَ عَلَى فَاطِمَةَ يُوَدِّعُهَا [ فَقَالَ: هَلْ مِنْ حَاجَةٍ ؟ ] فَقَالَتْ: تُخْبِرُ أَمِيرَ الْمُؤْمِنِينَ بِمَا أَلْقَى مِنِ ابْنِ الضَّحَّاكِ، وَمَا يَتَعَرَّضُ مِنِّي، وَبَعَثَتْ رَسُولًا بِكِتَابٍ إِلَى يَزِيدَ يُخْبِرُهُ بِذَلِكَ. وَقَدِمَ ابْنُ هُرْمُزَ عَلَى يَزِيدَ، فَاسْتَخْبَرَهُ عَنِ الْمَدِينَةِ وَقَالَ: هَلْ مِنْ مَغْرَبَةِ خَبَرٍ ؟ فَلَمْ يَذْكُرْ شَأْنَ فَاطِمَةَ. فَقَالَ الْحَاجِبُ لِيَزِيدَ: بِالْبَابِ رَسُولٌ مِنْ فَاطِمَةَ بِنْتِ الْحُسَيْنِ. فَقَالَ ابْنُ هُرْمُزَ: إِنَّهَا حَمَّلَتْنِي رِسَالَةً. وَأَخْبَرَهُ الْخَبَرَ. فَنَزَلَ مِنْ فِرَاشِهِ، وَقَالَ: لَا أُمَّ لَكَ ! عِنْدَكَ هَذَا وَلَا تُخْبِرُنِيهِ ؟ فَاعْتَذَرَ بِالنِّسْيَانِ، وَأَذِنَ لِرَسُولِهَا فَأَدْخَلَهُ، وَأَخَذَ الْكِتَابَ، فَقَرَأَهُ، وَجَعَلَ يَضْرِبُ بِخَيْزُرَانٍ فِي يَدِهِ وَيَقُولُ: لَقَدِ اجْتَرَأَ ابْنُ الضَّحَّاكِ، هَلْ مِنْ رَجُلٍ يُسْمُعُنِي صَوْتَهُ فِي الْعَذَابِ ؟ قِيلَ لَهُ: عَبْدُ الْوَاحِدِ بْنُ عَبْدِ اللَّهِ النَّضْرِيُّ. فَكَتَبَ بِيَدِهِ إِلَى عَبْدِ الْوَاحِدِ: قَدْ وَلَّيْتُكَ الْمَدِينَةَ، فَاهْبِطْ إِلَيْهَا، وَاعْزِلْ عَنْهَا ابْنَ الضَّحَّاكِ، وَأَغْرِمْهُ أَرْبَعِينَ أَلْفَ دِينَارٍ، وَعَذِّبْهُ حَتَّى أَسْمَعَ صَوْتَهُ وَأَنَا عَلَى فِرَاشِي. وَسَارَ الْبَرِيدُ بِالْكِتَابِ، وَلَمْ يَدْخُلْ عَلَى ابْنِ الضَّحَّاكِ، فَأُخْبِرَ ابْنُ الضَّحَّاكِ، فَأَحْضَرَ الْبَرِيدَ، وَأَعْطَاهُ أَلْفَ دِينَارٍ لِيُخْبِرَهُ خَبَرَهُ، فَأَخْبَرَهُ، فَسَارَ ابْنُ الضَّحَّاكِ مُجِدًّا، فَنَزَلَ عَلَى مَسْلَمَةَ بْنِ عَبْدِ الْمَلِكِ، فَاسْتَجَارَهُ، فَحَضَرَ مَسْلَمَةُ عِنْدَ يَزِيدَ، فَطَلَبَ إِلَيْهِ حَاجَةَ خَالِهِ، فَقَالَ: كُلُّ حَاجَةٍ فَهِيَ لَكَ إِلَّا ابْنَ الضَّحَّاكِ. فَقَالَ: هِيَ وَاللَّهِ ابْنُ الضَّحَّاكِ. فَقَالَ: وَاللَّهِ لَا أُعْفِيهِ أَبَدًا. وَرَدَّهُ إِلَى الْمَدِينَةِ إِلَى عَبْدِ الْوَاحِدِ، فَعَذَّبَهُ وَلَقِيَ شَرًّا، ثُمَّ لَبِسَ جُبَّةَ صُوفٍ يَسْأَلُ النَّاسَ. وَكَانَ قُدُومُ النَّضْرِيِّ فِي شَوَّالٍ سَنَةَ أَرْبَعٍ وَمِائَةٍ. وَكَانَ ابْنُ الضَّحَّاكِ قَدْ آذَى الْأَنْصَارَ طُرًّا، فَهَجَاهُ الشُّعَرَاءُ وَذَمَّهُ الصَّالِحُونَ، وَكَانَ الزُّهْرِيُّ قَدْ أَشَارَ عَلَيْهِ بِرَأْيٍ سَدِيدٍ ; وَهُوَ أَنْ يَسْأَلَ الْعُلَمَاءَ إِذَا أَشْكَلَ عَلَيْهِ أَمْرٌ، فَلَمْ يَقْبَلْ وَلَمْ يَفْعَلْ، فَأَبْغَضَهُ النَّاسُ، وَذَمَّهُ الشُّعَرَاءُ، ثُمَّ كَانَ هَذَا آخِرَ أَمْرِهِ. وَلَمَّا وَلِيَهُمُ النَّضْرِيُّ أَحْسَنَ السِّيرَةَ فَأَحَبُّوهُ، وَكَانَ خَيِّرًا يَسْتَشِيرُ فِيمَا يُرِيدُ فِعْلَهُ الْقَاسِمَ بْنَ مُحَمَّدٍ، وَسَالِمَ بْنَ عَبْدِ اللَّهِ بْنِ عُمَرَ.
✧ The dismissal of ʿAbd al-Raḥmān b. al-Ḍaḥḥāk from Madinah and Makkah That was in the middle of Rabīʿ al-Awwal, and he had been his governor over Madinah for three years. And in the year one hundred and four Yazīd b. ʿAbd al-Malik dismissed ʿAbd al-Raḥmān b. al-Ḍaḥḥāk from Madinah and Makkah, and he had been his governor over them for three years, and he appointed ʿAbd al-Wāḥid al-Naḍrī. The reason for that was that ʿAbd al-Raḥmān sought the hand of Fāṭimah bt. al-Ḥusayn b. ʿAlī, and she said: "I do not desire marriage, and I have devoted myself to these sons of mine." But he pressed her and said: "If you do not do so, I will have your eldest son flogged on a charge of wine," meaning ʿAbd Allāh b. al-Ḥasan b. al-Ḥusayn b. ʿAlī. Ibn Hurmuz, a man from the people of Syria, was in charge of the dīwān in Madinah, and he had submitted his account and wanted to travel to Yazīd. He entered upon Fāṭimah to bid her farewell [and said: "Is there any need?"]. She said: "Inform the Commander of the Faithful of what I suffer from Ibn al-Ḍaḥḥāk and how he importunes me," and she sent a messenger with a letter to Yazīd informing him of that. Ibn Hurmuz came to Yazīd, and he asked him for news of Madinah and said: "Is there any strange report?" He did not mention the matter of Fāṭimah. Then the chamberlain said to Yazīd: "At the door is a messenger from Fāṭimah bt. al-Ḥusayn." Ibn Hurmuz said: "She entrusted me with a message," and he told him the news. He descended from his bed and said: "May you have no mother! You had this and did not tell me?" He excused himself with forgetfulness. He gave permission to her messenger and brought him in, took the letter, read it, and began striking with a cane in his hand and saying: "Ibn al-Ḍaḥḥāk has become bold. Is there a man who will let me hear his voice in torment?" He was told: "ʿAbd al-Wāḥid b. ʿAbd Allāh al-Naḍrī." So he wrote in his own hand to ʿAbd al-Wāḥid: "I have appointed you over Madinah, so go down to it, dismiss Ibn al-Ḍaḥḥāk from it, fine him forty thousand dinars, and torment him until I hear his voice while I am on my bed." The courier set out with the letter, and he did not enter upon Ibn al-Ḍaḥḥāk. Ibn al-Ḍaḥḥāk was informed, so he summoned the courier and gave him a thousand dinars to tell him his news, and he told him. Ibn al-Ḍaḥḥāk then set out hastily and alighted with Maslamah b. ʿAbd al-Malik and sought his protection. Maslamah came to Yazīd and asked him for the need of his maternal uncle. He said: "Every need is yours except Ibn al-Ḍaḥḥāk." He said: "By God, it is Ibn al-Ḍaḥḥāk." He said: "By God, I shall never pardon him." And he sent him back to Madinah to ʿAbd al-Wāḥid, who tormented him and he met with evil; then he wore a woolen cloak and begged from the people. The arrival of al-Naḍrī was in Shawwāl of the year one hundred and four. Ibn al-Ḍaḥḥāk had harmed all the Anṣār, so the poets satirized him and the righteous censured him. Al-Zuhrī had advised him with sound counsel, namely that he should ask the scholars whenever a matter became unclear to him, but he did not accept and did not do so, so the people detested him and the poets censured him; then this was the end of his affair. When al-Naḍrī governed them, he behaved well and they loved him. He was good, and he consulted al-Qāsim b. Muḥammad and Sālim b. ʿAbd Allāh b. ʿUmar in what he wanted to do.
Tarikh (al-Tabari) 2477No grade recorded
وِلَادَةِ أَبِي الْعَبَّاسِ السَّفَّاحِ وَقِيلَ: وَفِيهَا وُلِدَ أَبُو الْعَبَّاسِ عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مُحَمَّدِ بْنِ عَلِيٍّ فِي رَبِيعٍ الْآخِرِ، وَهُوَ السَّفَّاحُ، وَوَصَلَ إِلَى أَبِيهِ مُحَمَّدِ بْنِ عَلِيٍّ أَبُو مُحَمَّدٍ الصَّادِقُ مِنْ خُرَاسَانَ فِي عِدَّةٍ مِنْ أَصْحَابِهِ، فَأَخْرَجَ إِلَيْهِمْ أَبَا الْعَبَّاسِ فِي خِرْقَةٍ، وَلَهُ خَمْسَةَ عَشَرَ يَوْمًا، وَقَالَ لَهُمْ: هَذَا صَاحِبُكُمُ الَّذِي يَتِمُّ الْأَمْرُ عَلَى يَدِهِ فَقَبَّلُوا أَطْرَافَهُ، وَقَالَ لَهُمْ: وَاللَّهِ لَيُتِمَّنَّ اللَّهُ هَذَا الْأَمْرَ حَتَّى تُدْرِكُوا ثَأْرَكُمْ مِنْ عَدُوِّكُمْ. وهو أَوَّلُ خُلَفَاءِ بَنِي الْعَبَّاسِ وَقَدْ بَايَعَ أَبَاهُ فِي الْبَاطِنِ جَمَاعَةٌ مِنْ أَهْلِ الْعِرَاقِ.
✧ The birth of Abū al-ʿAbbās al-Saffāḥ It was said: In this year was born Abū al-ʿAbbās ʿAbd Allāh b. Muḥammad b. ʿAlī b. Muḥammad b. ʿAlī in Rabīʿ al-Ākhir, and he is al-Saffāḥ. Abū Muḥammad al-Ṣādiq, Muḥammad b. ʿAlī, his father, received from Khurāsān a number of his companions, and he brought out to them Abū al-ʿAbbās in a cloth when he was fifteen days old, and said to them: "This is your companion by whose hand the affair will be completed." They kissed his extremities, and he said to them: "By Allah, Allah will surely complete this affair until you attain your vengeance against your enemy." He is the first of the caliphs of the Banū al-ʿAbbās, and a group of the people of al-ʿIrāq had already pledged allegiance to his father in secret.
Tarikh (al-Tabari) 2478No grade recorded
عَزْلِ سَعِيدٍ الْحَرَشِيِّ وَفِي سنة أربع ومائة عَزَلَ عُمَرُ بْنُ هُبَيْرَةَ سَعِيدًا الْحَرَشِيَّ عَنْ خُرَاسَانَ، وَوَلَّاهَا مُسْلِمَ بْنَ سَعِيدِ بْنِ أَسْلَمَ بْنِ زُرْعَةَ الْكِلَابِيَّ. وَكَانَ السَّبَبُ فِي ذَلِكَ مَا كَانَ كَتَبَهُ ابْنُ هُبَيْرَةَ إِلَى الْحَرَشِيِّ بِإِطْلَاقِ الدَّيْوَشْتَى، فَقَتَلَهُ، وَكَانَ يَسْتَخِفُّ بِابْنِ هُبَيْرَةَ وَيَذْكُرُهُ بِأَبِي الْمُثَنَّى، [ وَلَا يَقُولُ الْأَمِيرُ ] فَيَقُولُ: [ قَالَ ] أَبُو الْمُثَنَّى، ( وَفَعَلَ أَبُو الْمُثَنَّى، فَبَلَغَ ذَلِكَ ابْنُ هُبَيْرَةَ، فَأَرْسَلَ جَمِيلَ بْنَ عِمْرَانَ ; لِيَعْلَمَ حَالَ الْحَرَشِيِّ، وَأَظْهَرَ أَنَّهُ يَنْظُرُ فِي الدَّوَاوِينِ، فَلَمَّا قَدِمَ عَلَى الْحَرَشِيِّ، قَالَ: كَيْفَ أَبُو الْمُثَنَّى ) ؟ فَقِيلَ لَهُ: إِنَّ جَمِيلًا لَمْ يَقْدَمْ إِلَّا لِيَعْلَمَ عِلْمَكَ. فَسَمَّ بَطِّيخَةً وَبَعَثَ بِهَا إِلَيْهِ، فَأَكَلَهَا، وَمَرِضَ، وَسَقَطَ شَعْرُهُ، وَرَجَعَ إِلَى ابْنِ هُبَيْرَةَ، وَقَدْ عُولِجَ، فَصَحَّ، فَقَالَ لَهُ: الْأَمْرُ أَعْظَمُ مِمَّا بَلَغَكَ، مَا يَرَى الْحَرَشِيُّ إِلَّا أَنَّكَ عَامِلٌ لَهُ، فَغَضِبَ وَعَزَلَهُ، وَنَفْحَ فِي بَطْنِهِ النَّمْلَ، وَعَذَّبَهُ حَتَّى أَدَّى الْأَمْوَالَ. وَسَمَرَ لَيْلَةً ابْنُ هُبَيْرَةَ، فَقَالَ: مَنْ سَيِّدُ قَيْسٍ ؟ فَقَالُوا: الْأَمِيرُ. قَالَ: دَعُوا هَذَا: سَيِّدُ قَيْسٍ: الْكَوْثَرُ بْنُ زُفَرَ، لَوْ ثَوَّرَ بِلَيْلٍ لَوَافَاهُ عِشْرُونَ أَلْفًا لَا يَقُولُونَ لِمَ دَعَوْتَنَا، وَفَارِسُهَا هَذَا الْحِمَارُ الَّذِي فِي الْحَبْسِ، وَقَدْ أَمَرْتُ بِقَتْلِهِ، يَعْنِي الْحَرَشِيَّ، فَأَمَّا خَيْرُ قَيْسٍ لَهَا فَعَسَى أَنْ أَكُونَهُ. فَقَالَ لَهُ أَعْرَابِيٌّ مِنْ بَنِي فَزَارَةَ: لَوْ كُنْتَ كَمَا تَقُولُ مَا أَمَرْتَ بِقَتْلِ فَارِسِهَا. فَأَرْسَلَ إِلَى مَعْقِلِ بْنِ عُرْوَةَ أَنْ كُفَّ عَنْ قَتْلِهِ، وَكَانَ قَدْ سَلَّمَهُ إِلَيْهِ لِيَقْتُلَهُ، ( وَكَانَ ابْنُ هُبَيْرَةَ لَمَّا وَلَّى مُسْلِمَ بْنَ سَعِيدٍ خُرَاسَانَ أَمَرَهُ بِأَخْذِ الْحَرَشِيِّ وَتَقْيِيدِهِ ) وَإِنْفَاذِهِ إِلَيْهِ، فَقَدِمَ مُسْلِمٌ دَارَ الْإِمَارَةِ، فَرَأَى الْبَابَ مُغْلَقًا، فَقِيلَ لِلْحَرَشِيِّ: قَدِمَ مُسْلِمٌ، فَأَرْسَلَ إِلَيْهِ: أَقَدِمْتَ أَمِيرًا أَوْ وَزِيرًا أَوْ زَائِرًا ؟ فَقَالَ: مِثْلِي لَا يَقْدَمُ زَائِرًا وَلَا وَزِيرًا. فَأَتَاهُ الْحَرَشِيُّ فَشَتَمَهُ وَقَيَّدَهُ وَأَمَّرَ بِحَبْسِهِ، ثُمَّ أَمَرَ صَاحِبَ الْحَبْسِ أَنْ يَزِيدَهُ قَيْدًا، فَأُخْبِرَ الْحَرَشِيُّ بِذَلِكَ، فَقَالَ لِكَاتِبِهِ: اكْتُبْ إِلَيْهِ إِنَّ صَاحِبَ سِجْنِكَ ذَكَرَ أَنَّكَ أَمَرْتَهُ أَنْ يَزِيدَنِي قَيْدًا، فَإِنْ كَانَ أَمْرًا فَوْقَكَ فَسَمْعًا وَطَاعَةً، وَإِنْ كَانَ رَأْيًا رَأَيْتَهُ فَسَيْرُكَ الْحَقْحَقَةِ ! وَهِيَ أَشَدُّ السِّيَرِ، وَتَمَثَّلَ: فَإِمَّا تَثْقَفُونِي فَاقْتُلُونِي وَمَنْ يُثَقَفْ فَلَيْسَ لَهُ خُلُودُ هُمُ الْأَعْدَاءُ إِنْ شَهِدُوا وَغَابُوا أُولُوا الْأَحْقَادِ وَالْأَكْبَادُ سُودُ فَلَمَّا هَرَبَ ابْنُ هُبَيْرَةَ عَنِ الْعِرَاقِ أَرْسَلَ خَالِدٌ الْقَسْرِيُّ فِي طَلَبِ الْحَرَشِيِّ، فَأَدْرَكَهُ عَلَى الْفُرَاتِ، فَقَالَ: مَا ظَنُّكَ بِي ؟ قَالَ: ظَنِّي بِكَ أَنَّكَ لَا تَدْفَعُ رَجُلًا مِنْ قَوْمِكَ إِلَى رَجُلٍ مِنْ قَيْسٍ. فَقَالَ: هُوَ ذَاكَ.
✧ The dismissal of Saʿīd al-Ḥarashī In the year 104, ʿUmar b. Hubayrah dismissed Saʿīd al-Ḥarashī from Khurāsān and appointed Muslim b. Saʿīd b. Aslam b. Zurʿah al-Kilābī over it. The reason for that was that Ibn Hubayrah had written to al-Ḥarashī ordering him to release al-Daywashtā, but he killed him. He used to belittle Ibn Hubayrah and refer to him as Abū al-Muthannā, not saying “the governor,” saying: “Abū al-Muthannā said,” and “Abū al-Muthannā did.” This reached Ibn Hubayrah, so he sent Jamīl b. ʿImrān to find out al-Ḥarashī’s situation, while making it appear that he was inspecting the registers. When he came to al-Ḥarashī, he said: “How is Abū al-Muthannā?” It was said to him: “Jamīl has come only to learn about you.” So he poisoned a melon and sent it to him. He ate it, fell ill, and his hair fell out. He returned to Ibn Hubayrah after being treated and recovering. Ibn Hubayrah said to him: “The matter is greater than what reached you. Al-Ḥarashī sees you only as his agent.” He became angry, dismissed him, blew ants into his belly, and tortured him until he paid over the funds. One night Ibn Hubayrah stayed up conversing and said: “Who is the chief of Qays?” They said: “The governor.” He said: “Leave that aside. The chief of Qays is al-Kawthar b. Zufar. If he were to stir at night, twenty thousand would come to him without asking, ‘Why did you call us?’ And its horseman is this donkey in prison, and I have ordered his execution,” meaning al-Ḥarashī. “As for the best of Qays for it, perhaps I may be that.” A bedouin from Banū Fazārah said to him: “If you were as you say, you would not have ordered the execution of its horseman.” So he sent to Maʿqil b. ʿUrwah: “Refrain from killing him,” for he had handed him over to him to kill him. When Ibn Hubayrah appointed Muslim b. Saʿīd over Khurāsān, he ordered him to seize al-Ḥarashī, put him in chains, and send him to him. Muslim arrived at the governor’s residence and found the gate closed. It was said to al-Ḥarashī: “Muslim has arrived.” He sent to him: “Have you come as governor, vizier, or visitor?” He said: “Someone like me does not come as a visitor or vizier.” Al-Ḥarashī came to him, insulted him, put him in chains, and ordered his imprisonment. Then he ordered the prison warden to add another chain. Al-Ḥarashī was told of that, and he said to his scribe: “Write to him: Your prison warden mentioned that you ordered him to add another chain for me. If it is an order from above you, then hearing and obedience; if it is an opinion you hold, then your course is the hardest pace!” And he recited: If you capture me, then kill me; for whoever is captured has no immortality. They are the enemies, whether present or absent, People of rancor whose livers are black. When Ibn Hubayrah fled from Iraq, Khālid al-Qasrī sent someone to seek al-Ḥarashī. He caught up with him on the Euphrates and said: “What do you think of me?” He said: “I think of you that you would not hand over a man of your own people to a man of Qays.” He said: “So it is.”
Tarikh (al-Tabari) 2479No grade recorded
وَحَجَّ بِالنَّاسِ في سنة أربع ومائة عَبْدُ الْوَاحِدِ بْنُ عَبْدِ اللَّهِ النَّضْرِيُّ. وَكَانَ هُوَ الْعَامِلَ عَلَى مَكَّةَ [ وَالْمَدِينَةِ ] وَالطَّائِفِ، وَعَلَى الْعِرَاقِ وَالْمَشْرِقِ: عُمَرُ بْنُ هُبَيْرَةَ. وَعَلَى قَضَاءِ الْكُوفَةِ: حُسَيْنُ بْنُ حَسَنٍ الْكِنْدِيُّ. وَعَلَى قَضَاءِ الْبَصْرَةِ: عَبْدُ الْمَلِكِ بْنُ يَعْلَى.
✧ In the year 104, ʿAbd al-Wāḥid b. ʿAbd Allāh al-Naḍrī led the people in the pilgrimage. He was the governor of Makkah, [and Madinah], and al-Ṭāʾif, while ʿUmar b. Hubayrah was over Iraq and the East. Ḥusayn b. Ḥasan al-Kindī was over the judiciary of al-Kūfah, and ʿAbd al-Malik b. Yaʿlā was over the judiciary of al-Baṣrah.
Tarikh (al-Tabari) 2480No grade recorded
ذِكْرُ مَنْ تُوُفِّيَ فِي سَّنَةِ أربع ومائة مِنَ الْأَكَابِرِ حَيَّانُ بْنُ شُرَيْحٍ حَيَّانُ بْنُ شُرَيْحٍ : كَانَ صَاحِبَ خَرَاجِ مِصْرَ لِعُمَرَ بْنِ عَبْدِ الْعَزِيزِ، حَدَّثَ عَنْهُ يَزِيدُ بْنُ أَبِي حَبِيبٍ، وَعَبْدُ الْمَلِكِ بْنُ جُنَادَةَ، تُوُفِّيَ فِي هَذِهِ السَّنَةِ. رِبْعِيُّ بْنُ حِرَاشِ بْنِ جَحْشِ رِبْعِيُّ بْنُ حِرَاشِ بْنِ جَحْشِ بْنِ عَمْرِو بْنِ عَبْدِ اللَّهِ بْنِ بِجَادٍ الْعَبْسِيُّ الْكُوفِيُّ: رَوَى عَنْ عُمَرَ، وَعَلِيٍّ، وَحُذَيْفَةَ، وَأَبِي بَكْرَةَ، وَعِمْرَانَ بْنِ حُصَيْنٍ. حَدَّثَ عَنْهُ الشَّعْبِيُّ، وَمَنْصُورُ بْنُ الْمُعْتَمِرِ، وَحُصَيْنُ بْنُ عَبْدِ الرَّحْمَنِ وَغَيْرُهُمْ. وَكَانَ ثِقَةً صَدُوقًا. عن صَالِحُ بْنُ أَحْمَدَ بْنِ عَبْدِ اللَّهِ الْعِجْلِيُّ، قَالَ: حَدَّثَنِي أَبِي، قَالَ: رِبْعِيُّ بْنُ خِرَاشٍ كُوفِيٌّ ثِقَةٌ. وَيُقَالُ إِنَّهُ لَمْ يَكْذِبْ كَذْبَةً قَطُّ. كَانَ لَهُ ابْنَانِ عَاصِيَانِ فِي زَمَنِ الْحَجَّاجِ، فَقِيلَ لِلْحَجَّاجِ: إِنَّ أَبَاهُمَا لَمْ يَكْذِبْ كُذْبَةً قَطُّ، لَوْ أَرْسَلَتْ إِلَيْهِ فَسَأَلْتَهُ عَنْهُمَا، فَأَرْسَلَ إِلَيْهِ فَقَالَ: أَيْنَ ابْنَاكَ؟ قَالَ: هُمَا فِي الْبَيْتِ، فَقَالَ: قَدْ عَفَوْنَا عَنْهُمَا بِصِدْقِكَ. وعَنِ الْحَارِثِ الْغَنَوِيِّ، قَالَ: آلَى رِبْعِيُّ بْنُ حِرَاشٍ أَلَّا تَفْتَرَّ أَسْنَانُهُ ضَاحِكًا حَتَّى يَعْلَمَ أَيْنَ مَصِيرُهُ، فَمَا ضَحِكَ إِلَّا عِنْدَ مَوْتِهِ، وَآلَى أَخُوهُ رِبْعِيُّ بْنُ حِرَاشٍ بَعْدَهُ أَلَّا يَضْحَكَ حَتَّى يَعْلَمَ أَفِي الْجَنَّةِ هُوَ أَمْ فِي النَّارِ. قَالَ الْحَارِثُ الْغَنَوِيُّ: فَلَقَدْ أَخْبَرَنِي غَاسِلُهُ أَنَّهُ لَمْ يَزَلْ مُتَبَسِّمًا عَلَى سَرِيرِهِ وَنَحْنُ نَغْسِلُهُ حَتَّى فَرَغْنَا مِنْهُ. تُوُفِّيَ رِبْعِيُّ بْنُ حِرَاشٍ فِي هَذِهِ السَّنَةِ، وَقِيلَ فِي سَنَةِ إِحْدَى. زِيَادُ بْنُ أَبِي زِيَادٍ زِيَادُ بْنُ أَبِي زِيَادٍ، مَوْلَى عَبْدِ اللَّهِ بْنِ عَيَّاشِ بْنِ أَبِي رَبِيعَةَ الْقُرَشِيِّ، وَاسْمُ أَبِي زِيَادٍ مَيْسَرَةُ. وَكَانَ زِيَادٌ عَبْدًا، وَكَانَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ يَسْتَزِيدُهُ وَيُكْرِمُهُ، وَبَعَثَ إِلَى مَوْلَاهُ لِيَبِيعَهُ إِيَّاهُ، فَأَبَى وَأَعْتَقَهُ. وَرَوَى عَنْ أَنَسِ بْنِ مَالِكٍ، قَالَ مَالِكُ بْنُ أَنَسٍ: كَانَ زِيَادٌ عَابِدًا مُعْتَزِلًا لَا يَزَالُ يَذْكُرُ اللَّهَ وَيَلْبَسُ الصُّوفَ. عن يَعْقُوبُ بْنُ عَبْدِ الرَّحْمَنِ الْقَارِيُّ، قَالَ: قَالَ مُحَمَّدُ بْنُ الْمُنْكَدِرِ: إِنِّي خَلَّفْتُ زِيَادَ بْنَ أَبِي زِيَادٍ وَهُوَ يُخَاصِمُ نَفْسَهُ فِي الْمَسْجِدِ يَقُولُ: اجْلِسِي، أَيْنَ تُرِيدِينَ أَنْ تَخْرُجِي إِلَى أَحْسَنَ مِنْ هَذَا الْمَسْجِدِ؟ انْظُرِي إِلَى مَا فِيهِ، تُرِيدِينَ أَنْ تَنْظُرِي إِلَى دَارِ فُلَانٍ وَفُلَانٍ. قَالَ: وَكَانَ يَقُولُ لِنَفْسِهِ: مَالَكِ مِنَ الطَّعَامِ يَا نَفْسُ إِلَّا هَذَا الْخَبْزَ وَالزَّيْتَ، وَمَالَكِ مِنَ الثِّيَابِ إِلَّا هَذَيْنِ الثَّوْبَيْنِ، وَمَالَكِ مِنَ النِّسَاءِ إِلَّا هَذِهِ الْعَجُوزَ، أَتُحِبِّينَ أَنْ تَمُوتِي؟ فَقَالَتْ: أَنَا أَصْبِرُ عَلَى هَذَا الْعَيْشِ. عَبْدُ اللَّهِ بْنُ يَزِيدَ، أَبُو قِلَابَةَ الْجَرْمِيُّ عَبْدُ اللَّهِ بْنُ يَزِيدَ، أَبُو قِلَابَةَ الْجَرْمِيُّ: كَانَ فَقِيهًا عَالِمًا بِالْفِقْهِ، بَصِيرًا بِالْقَضَاءِ، فَلَمَّا طُلِبَ لِلْقَضَاءِ هَرَبَ وَمَرِضَ، فَدَخَلَ عَلَيْهِ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ يَعُودُهُ، فَقَالَ لَهُ: يَا أَبَا قِلَابَةَ، تَشَدَّدْ وَلَا تُشْمِتْ بِنَا الْمُنَافِقِينَ. وَمَاتَ بِالشَّامِ فِي هَذِهِ السَّنَةِ. عن أَيُّوبُ السِّخْتِيَانِيُّ، قَالَ: قَالَ لِي أَبُو قِلَابَةَ: احْفَظْ عَنِّي ثَلَاثَ خِصَالٍ: إِيَّاكَ وَأَبْوَابَ السُّلْطَانِ، وَمُجَالَسَةَ أَهْلِ الْأَهْوَاءِ، وَالْزَمْ سُوقَكَ فَإِنَّ الْغِنَى مِنَ الْعَافِيَةِ. وعن عُثْمَانُ بْنُ الْهَيْثَمِ، قَالَ: كَانَ رَجُلٌ بِالْبَصْرَةِ مِنْ بَنِي سَعِيدٍ، وَكَانَ قَائِدًا مِنْ قُوَّادِ عُبَيْدِ اللَّهِ بْنِ زِيَادٍ، فَسَقَطَ مِنَ السَّطْحِ فَانْكَسَرَتْ رِجْلَاهُ، فَدَخَلَ عَلَيْهِ أَبُو قِلَابَةَ يَعُودُهُ، فَقَالَ لَهُ: أَرْجُو أَنْ يَكُونَ لَكَ خِيَرَةً، فَقَالَ: يَا أَبَا قِلَابَةَ، وَأَيُّ خِيَرَةٍ فِي كَسْرِ رِجْلَيَّ جَمِيعًا، قَالَ: مَا سَتَرَ اللَّهُ عَنْكَ أَكْثَرَ، فَلَمَّا كَانَ بَعْدَ ثَلَاثٍ وَرَدَ عَلَيْهِ كِتَابُ عُبَيْدِ اللَّهِ بْنِ زِيَادٍ أَنْ يَخْرُجَ فَيُقَاتِلَ الْحُسَيْنَ بْنَ عَلِيٍّ ؓ فَقَالَ لِلرَّسُولِ: قَدْ أَصَابَنِي مَا تَرَى، فَمَا كَانَ إِلَّا سَبْعًا حَتَّى وَافَى الْخَبَرُ بِقَتْلِ الْحُسَيْنِ، فَقَالَ الرَّجُلُ: رَحِمَ اللَّهُ أَبَا قِلَابَةَ، لَقَدْ صَدَقَ أَنَّهُ كَانَ خِيَرَةً لِي. عَامِرُ بْنُ شَرَاحِيلَ عَامِرُ بْنُ شَرَاحِيلَ - وَقِيلَ: عَامِرُ بْنُ عَبْدِ اللَّهِ بْنِ شَرَاحِيلَ - أَبُو عَمْرٍو الشَّعْبِيُّ: مِنْ شَعْبِ هَمْدَانَ، كُوفِيٌّ، وَأُمُّهُ مِنْ سَبْيِ جَلُولَاءَ، وُلِدَ لَسِتِّ سِنِينَ خَلَتْ مِنْ خِلَافَةِ عُمَرَ بْنِ الْخَطَّابِ هُوَ وَأَخٌ لَهُ تَوْأَمًا. وَسَمِعَ عَلِيَّ بْنَ أَبِي طَالِبٍ، وَالْحَسَنَ، وَالْحُسَيْنَ، وَعَبْدَ اللَّهِ بْنَ جَعْفَرٍ، وَابْنَ عَبَّاسٍ، وَابْنَ عُمَرَ، وَابْنَ عَمْرٍو، وَابْنَ الزُّبَيْرِ، وَأُسَامَةَ، وَجَابِرَ، وَالْبَرَاءَ، وَأَنَسَ، وَأَبَا هُرَيْرَةَ، وَعَدِيَّ بْنَ حَاتِمٍ، وَسَمُرَةَ، وَعَمْرَو بْنَ حُرَيْثٍ، وَالْمُغِيرَةَ، وَزَيْدَ بْنَ أَرْقَمَ، وَغَيْرَهُمْ. وَكَانَ مُفْتِيًا فِي الْعُلُومِ وَحَافِظًا ثِقَةً، وَقَالَ: مَا كَتَبْتُ سَوْدَاءَ فِي بَيْضَاءَ، وَلَا حَدَّثَنِي رَجُلٌ بِحَدِيثٍ قَطُّ إِلَّا حَفِظْتُهُ، وَمَا أَحْبَبْتُ أَنْ يُعِيدَهُ عَلَيَّ، وَمَا أَرْوِي شَيْئًا أَقَلَّ مِنَ الشِّعْرِ، وَلَوْ شِئْتُ لَأَنْشَدْتُكُمْ شَهْرًا لَا أُعِيدُ. وَلَقَدْ نَسِيتُ مِنَ الْعِلْمِ مَا لَوْ حَفِظَهُ رَجُلٌ لَكَانَ بِهِ عَالِمًا، وَلَيْتَنِي أُفْلِتُ مِنْ ذَلِكَ كَفَافًا لَا عَلَيَّ وَلَا لِي. وَسَمِعَهُ عُمَرُ يُحَدِّثُ بِالْمَغَازِي، فَقَالَ: لَكَأَنَّ هَذَا الْفَتَى شَهِدَ مَعَنَا. وَقَالَ أَبُو مَخْلَدٍ: مَا رَأَيْتُ أَفْقَهَ مِنَ الشَّعْبِيِّ، وَلَمَّا بَلَغَ عَبْدَ الْعَزِيزِ بْنَ مَرْوَانَ عَقْلُ الشَّعْبِيِّ وَعِلْمُهُ وَطِيبُ مُجَالَسَتِهِ كَتَبَ إِلَى أَخِيهِ عَبْدِ الْمَلِكِ أَنْ يُؤْثِرَهُ بِالشَّعْبِيِّ، فَفَعَلَ وَكَتَبَ إِلَيْهِ: إِنِّي أَوَثِرُكَ بِهِ عَلَى نَفْسِي، لَا يَلْبَثُ عِنْدَكَ إِلَّا شَهْرًا. وَكَانَ عَبْدُ الْعَزِيزِ بِمِصْرَ فَأَقَامَ عِنْدَهُ نَحْوًا مِنْ أَرْبَعِينَ يَوْمًا ثُمَّ رَدَّهُ. عن عَبْدُ الرَّحْمَنِ ابْنُ أَخِي الْأَصْمَعِيِّ عَنْ عَمِّهِ، قَالَ: وَجَّهَ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ عَامِرًا الشَّعْبِيَّ إِلَى مَلِكِ الرُّومِ فِي بَعْضِ الْأَمْرِ فَاسْتَكْثَرَهُ، فَقَالَ لَهُ: مِنْ أَهْلِ بَيْتِ الْمَلِكِ أَنْتَ؟ قَالَ: لَا، فَلَمَّا أَرَادَ الرُّجُوعَ إِلَى عَبْدِ الْمَلِكِ حَمَّلَهُ رُقْعَةً لَطِيفَةً وَقَالَ: إِذَا رَجَعْتَ إِلَى صَاحِبِكَ فَأَبْلِغْهُ جَمِيعَ مَا يَحْتَاجُ إِلَى مَعْرِفَةٍ مِنْ نَاحِيَتِنَا، وَادْفَعْ إِلَيْهِ هَذِهِ الرُّقْعَةَ، فَلَمَّا صَارَ الشَّعْبِيُّ إِلَى عَبْدِ الْمَلِكِ ذَكَرَ لَهُ مَا احْتَاجَ إِلَى ذِكْرِهِ، وَنَهَضَ مِنْ عِنْدِهِ، فَلَمَّا خَرَجَ ذَكَرَ الرُّقْعَةَ فَرَجَعَ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّهُ حَمَّلَنِي إِلَيْكَ رُقْعَةً نَسِيتُهَا حِينَ خَرَجْتُ، وَكَانَتْ فِي آخِرٍ مَا حَمَّلَنِي، فَدَفَعَهَا إِلَيْهِ وَنَهَضَ فَقَرَأَهَا عَبْدُ الْمَلِكِ فَأَمَرَ بِرَدِّهِ، فَقَالَ: أَعَلِمْتَ مَا فِي هَذِهِ الرُّقْعَةِ؟ قَالَ: لَا، قَالَ: فِيهَا: عَجِبْتُ مِنَ الْعَرَبِ كَيْفَ مَلَّكَتْ غَيْرَ هَذَا، أَفَتَدْرِي لِمَ كَتَبَ إِلَيَّ بِهَذَا؟ فَقَالَ: لَا، قَالَ: حَسَدَنِي بِكَ فَأَرَادَ أَنْ يُغْرِيَنِي بِقَتْلِكَ، فَقَالَ الشَّعْبِيُّ: لَوْ كَانَ ذَاكَ يَا أَمِيرَ الْمُؤْمِنِينَ مَا اسْتَكْثَرَنِي. فَبَلَغَ مَلِكَ الرُّومِ ذَلِكَ، فَذَكَرَ عَبْدَ الْمَلِكِ فَقَالَ: لِلَّهِ أَبُوهُ، وَاللَّهِ مَا أَرَدْتُ إِلَّا ذَلِكَ. كَانَ الشَّعْبِيُّ قَدْ خَرَجَ مَعَ الْقُرَّاءِ عَلَى الْحَجَّاجِ ثُمَّ دَخَلَ عَلَيْهِ فَاعْتَذَرَ فَقَبِلَ عُذْرَهُ، وَوَلِيَ الْقَضَاءَ. وعن زَكَرِيَّا بْنُ يَحْيَى، قَالَ: دَخَلْتُ عَلَى الشَّعْبِيِّ وَهُوَ يَشْتَكِي فَقَالَ لَهُ: كَيْفَ تَجِدُكَ؟ قَالَ: أَجِدُنِي وَجِعًا مَجْهُودًا، اللَّهُمَّ إِنِّي أَحْتَسِبُ نَفْسِي عِنْدَكَ فَإِنَّهَا أَعَزُّ الْأَنْفُسِ عِنْدِي. تُوُفِّيَ فِي هَذِهِ السَّنَةِ. قَالَهُ الْأَكْثَرُونَ. وَقِيلَ: فِي سَنَةِ سَبْعٍ. وَفِي مِقْدَارِ عُمْرِهِ قَوْلَانِ، أَحَدُهُمَا: سَبْعٌ وَتِسْعُونَ، وَالثَّانِي: اثْنَتَانِ وَثَمَانُونَ. وَفِيهَا مَاتَ عَبْدُ الرَّحْمَنِ بْنُ حَسَّانَ بْنِ ثَابِتٍ الْأَنْصَارِيُّ. وَفِيهَا تُوُفِّيَ يَحْيَى بْنُ عَبْدِ الرَّحْمَنِ بْنِ حَاطِبِ بْنِ أَبِي بَلْتَعَةَ. وَفِيهَا مَاتَ عَامِرُ بْنُ سَعْدِ بْنِ أَبِي وَقَّاصٍ. وَفِيهَا تُوُفِّيَ مُوسَى بْنُ طَلْحَةَ بْنِ عُبَيْدِ اللَّهِ. وَعُمَيْرٌ مَوْلَى ابْنِ عَبَّاسٍ يُكَنَّى أَبَا عَبْدِ اللَّهِ.
✧ Mention of the notables who died in the year one hundred and four. Ḥayyān b. Shurayḥ: He was the director of the land tax of Egypt for ʿUmar b. ʿAbd al-ʿAzīz. Yazīd b. Abī Ḥabīb and ʿAbd al-Malik b. Junādah narrated from him. He died in this year. Ribʿī b. Ḥirāsh b. Jaḥsh b. ʿAmr b. ʿAbd Allāh b. Bijād al-ʿAbsī al-Kūfī: He narrated from ʿUmar, ʿAlī, Ḥudhayfah, Abū Bakrah, and ʿImrān b. Ḥuṣayn. Al-Shaʿbī, Manṣūr b. al-Muʿtamir, Ḥuṣayn b. ʿAbd al-Raḥmān, and others narrated from him. He was trustworthy and truthful. From Ṣāliḥ b. Aḥmad b. ʿAbd Allāh al-ʿIjlī, who said: My father narrated to me, saying: Ribʿī b. Khirāsh was a Kufan, trustworthy. It is said that he never told a lie at all. He had two sons who were disobedient in the time of al-Ḥajjāj. It was said to al-Ḥajjāj: "Their father has never told a lie at all; if you were to send for him and ask him about them." So he sent for him and said: "Where are your two sons?" He said: "They are in the house." He said: "We have pardoned them because of your truthfulness." From al-Ḥārith al-Ghanawī, who said: Ribʿī b. Ḥirāsh swore an oath that his teeth would not part in laughter until he knew where his final abode would be, and he did not laugh except at his death. His brother Ribʿī b. Ḥirāsh swore after him that he would not laugh until he knew whether he would be in Paradise or in the Fire. Al-Ḥārith al-Ghanawī said: His washer informed me that he continued smiling on his bier while we washed him until we finished with him. Ribʿī b. Ḥirāsh died in this year, and it is said in the year one hundred and one. Ziyād b. Abī Ziyād, client of ʿAbd Allāh b. ʿAyyāsh b. Abī Rabīʿah al-Qurashī, and the name of Abū Ziyād was Maysarah: Ziyād was a slave, and ʿUmar b. ʿAbd al-ʿAzīz used to seek his increase and honor him, and he sent to his patron to sell him to him, but he refused and manumitted him. He narrated from Anas b. Mālik. Mālik b. Anas said: Ziyād was a devoted worshipper, isolated, constantly remembering God, and wearing wool. From Yaʿqūb b. ʿAbd al-Raḥmān al-Qārī, who said: Muḥammad b. al-Munkadir said: I left Ziyād b. Abī Ziyād while he was arguing with his own self in the mosque, saying: "Sit down; where do you want to go out to, to something better than this mosque? Look at what is in it; do you want to look at the house of so-and-so and so-and-so?" He said: And he would say to his self: "What food do you have, O self, except this bread and oil? And what clothes do you have except these two garments? And what women do you have except this old woman? Would you like to die?" She said: "I will endure this life." ʿAbd Allāh b. Yazīd, Abū Qilābah al-Jarmī: He was a jurist, learned in jurisprudence, and knowledgeable in judicial matters. When he was sought for the judiciary, he fled and fell ill. ʿUmar b. ʿAbd al-ʿAzīz entered to visit him and said to him: "O Abū Qilābah, be firm and do not let the hypocrites gloat over us." He died in Syria in this year. From Ayyūb al-Sakhtiyānī, who said: Abū Qilābah said to me: Memorize from me three qualities: beware of the doors of the ruler, and of sitting with the people of desires, and stick to your market, for wealth is part of well-being. From ʿUthmān b. al-Haytham, who said: There was a man in Basra from the Banū Saʿīd, and he was one of the commanders of ʿUbayd Allāh b. Ziyād. He fell from the roof and both his legs were broken. Abū Qilābah entered to visit him and said to him: "I hope that it will be a good choice for you." The man said: "O Abū Qilābah, what good choice is there in the breaking of both my legs?" He said: "What God has concealed from you is greater." After three days, a letter from ʿUbayd Allāh b. Ziyād arrived ordering him to go out and fight al-Ḥusayn b. ʿAlī ؓ. He said to the messenger: "You see what has befallen me." Only seven days passed before the news of the killing of al-Ḥusayn arrived. The man said: "May God have mercy on Abū Qilābah; he spoke the truth that it was a good choice for me." ʿĀmir b. Sharāḥīl—and it is said: ʿĀmir b. ʿAbd Allāh b. Sharāḥīl—Abū ʿAmr al-Shaʿbī: He was from the Shaʿb of Hamdān, a Kufan, and his mother was from the captives of Jalūlāʾ. He was born six years into the caliphate of ʿUmar b. al-Khaṭṭāb, he and a brother of his as twins. He heard ʿAlī b. Abī Ṭālib, al-Ḥasan, al-Ḥusayn, ʿAbd Allāh b. Jaʿfar, Ibn ʿAbbās, Ibn ʿUmar, Ibn ʿAmr, Ibn al-Zubayr, Usāmah, Jābir, al-Barāʾ, Anas, Abū Hurayrah, ʿAdī b. Ḥātim, Samurah, ʿAmr b. Ḥurayth, al-Mughīrah, Zayd b. Arqam, and others. He was a mufti in the sciences, a ḥāfiẓ, and trustworthy. He said: "I never wrote black on white, and no man ever narrated a ḥadīth to me except that I memorized it, and I did not like him to repeat it to me. I narrate nothing less than poetry, and if I wished I could recite to you for a month without repeating. I have forgotten of knowledge what, if a man had memorized it, he would have been a scholar by it. Would that I had escaped from that with sufficiency, neither for me nor against me." ʿUmar heard him narrating the military expeditions and said: "It is as if this young man was present with us." Abū Makhlad said: I have not seen anyone more knowledgeable in jurisprudence than al-Shaʿbī. When ʿAbd al-ʿAzīz b. Marwān received word of al-Shaʿbī's intellect, knowledge, and pleasant company, he wrote to his brother ʿAbd al-Malik to favor him with al-Shaʿbī. He did so and wrote to him: "I favor you with him over myself; he will not stay with you except for a month." ʿAbd al-ʿAzīz was in Egypt, and he stayed with him for about forty days, then he returned him. From ʿAbd al-Raḥmān, nephew of al-Aṣmaʿī, from his uncle, who said: ʿAbd al-Malik b. Marwān sent ʿĀmir al-Shaʿbī to the king of the Byzantines in some matter, and the king deemed him too great. He said to him: "Are you from the household of the king?" He said: "No." When he wanted to return to ʿAbd al-Malik, he entrusted him with a small note and said: "When you return to your master, convey to him everything he needs to know from our side, and give him this note." When al-Shaʿbī returned to ʿAbd al-Malik, he mentioned to him what he needed to mention and rose from his presence. When he went out, he remembered the note and returned, saying: "O Commander of the Faithful, he entrusted me with a note to you that I forgot when I went out; it was the last thing he entrusted me with." He gave it to him and rose. ʿAbd al-Malik read it and ordered him to be brought back, and said: "Do you know what is in this note?" He said: "No." He said: "In it: 'I wonder at the Arabs, how they have made someone other than this man their king.' Do you know why he wrote this to me?" He said: "No." He said: "He envied me because of you, and he wanted to incite me to kill you." Al-Shaʿbī said: "If that were so, O Commander of the Faithful, he would not have deemed me too great." This reached the king of the Byzantines, and he mentioned ʿAbd al-Malik and said: "May his father be for God; by God, I intended nothing but that." Al-Shaʿbī had gone out with the Qurʾān reciters against al-Ḥajjāj, then he entered upon him and apologized, and he accepted his excuse, and he assumed the judiciary. From Zakariyyā b. Yaḥyā, who said: I entered upon al-Shaʿbī while he was complaining, and someone said to him: "How do you find yourself?" He said: "I find myself in pain, exhausted. O God, I seek reward for my soul from You, for it is the dearest of souls to me." He died in this year, according to the majority. It is said: in the year one hundred and seven. Regarding his age, there are two opinions: one is ninety-seven, and the second is eighty-two. In this year died ʿAbd al-Raḥmān b. Ḥassān b. Thābit al-Anṣārī. In it died Yaḥyā b. ʿAbd al-Raḥmān b. Ḥāṭib b. Abī Baltaʿah. In it died ʿĀmir b. Saʿd b. Abī Waqqāṣ. In it died Mūsā b. Ṭalḥah b. ʿUbayd Allāh. And ʿUmayr, client of Ibn ʿAbbās, who was given the kunyah Abū ʿAbd Allāh.
Tarikh (al-Tabari) 2481No grade recorded
ذِكْرُ خُرُوجِ عُقْفَانَ فِي أَيَّامِ يَزِيدَ بْنِ عَبْدِ الْمَلِكِ وفي سَنَةُ خَمْسٍ وَمِائَةٍ خَرَجَ حَرُورِيٌّ اسْمُهُ عُقْفَانُ فِي ثَمَانِينَ رَجُلًا، فَأَرَادَ يَزِيدُ أَنْ يُرْسِلَ إِلَيْهِ جُنْدًا يُقَاتِلُونَهُ: فَقِيلَ لَهُ: إِنْ قُتِلَ بِهَذِهِ الْبِلَادِ اتَّخَذَهَا الْخَوَارِجُ دَارَ هِجْرَةٍ، وَالرَّأْيُ أَنْ تَبْعَثَ إِلَى كُلِّ رَجُلٍ مِنْ أَصْحَابِهِ رَجُلًا مِنْ قَوْمِهِ يُكَلِّمُهُ وَيَرُدُّهُ. فَفَعَلَ ذَلِكَ. فَقَالَ لَهُمْ أَهْلُوهُمْ: إِنَّا نَخَافُ أَنْ نُؤْخَذَ بِكُمْ. وَأُومِنُوا وَبَقِيَ عُقْفَانُ وَحْدَهُ، فَبَعَثَ إِلَيْهِ يَزِيدُ أَخَاهُ، فَاسْتَعْطَفَهُ، فَرَدَّهُ، فَلَمَّا وَلِيَ هِشَامُ بْنُ عَبْدِ الْمَلِكِ وَلَّاهُ أَمْرَ الْعُصَاةِ، فَقَدِمَ ابْنُهُ مِنْ خُرَاسَانَ غَاضِبًا، فَشَدَّهُ وَثَاقًا وَبَعَثَ بِهِ إِلَى هِشَامٍ، فَأَطْلَقَهُ لِأَبِيهِ وَقَالَ: لَوْ خَانَنَا عُقْفَانُ لَكَتَمَ أَمْرَ ابْنِهِ. وَاسْتَعْمَلَ عُقْفَانَ عَلَى الصَّدَقَةِ، فَبَقِيَ عَلَيْهَا إِلَى أَنْ تُوُفِّيَ هِشَامٌ.
✧ Mention of the going forth of ʿUqfān In the days of Yazīd b. ʿAbd al-Malik, and in the year one hundred and five, a Ḥarūrī named ʿUqfān went forth with eighty men. Yazīd wanted to send an army to fight him, but it was said to him: "If he is killed in these lands, the Khawārij will take them as an abode of emigration. The right course is to send to every man among his companions a man from his own people to speak with him and turn him back." So he did that. Their families said to them: "We fear that we will be seized because of you." And they were granted safety, while ʿUqfān remained alone. Yazīd sent his brother to him, and he sought to soften his heart, and he turned him back. When Hishām b. ʿAbd al-Malik assumed authority, he appointed him over the affairs of the disobedient. Then his son came from Khurāsān in anger, so he bound him tightly and sent him to Hishām, who released him to his father and said: "If ʿUqfān had betrayed us, he would have concealed the matter of his son." He appointed ʿUqfān over the alms, and he remained in that post until Hishām died.
Tarikh (al-Tabari) 2482No grade recorded
خُرُوجِ مَسْعُودٍ الْعَبْدِيِّ وَخَرَجَ مَسْعُودُ بْنُ أَبِي زَيْنَبَ الْعَبْدِيُّ بِالْبَحْرَيْنِ عَلَى الْأَشْعَثِ بْنِ عَبْدِ اللَّهِ بْنِ الْجَارُودِ، فَفَارَقَ الْأَشْعَثُ الْبَحْرَيْنِ، وَسَارَ مَسْعُودٌ إِلَى الْيَمَامَةِ، وَعَلَيْهَا سُفْيَانُ بْنُ عَمْرٍو الْعُقَيْلِيُّ، وَلَّاهُ إِيَّاهَا عُمَرُ بْنُ هُبَيْرَةَ، فَخَرَجَ إِلَيْهِ سُفْيَانُ، فَاقْتَتَلُوا بِالْخِضْرِمَةِ قِتَالًا شَدِيدًا، فَقُتِلَ مَسْعُودٌ، وَقَامَ بِأَمْرِ الْخَوَارِجِ بَعْدَهُ هِلَالُ بْنُ مُدْلِجٍ فَقَاتَلَهُمْ يَوْمَهُ كُلَّهُ، فَقُتِلَ نَاسٌ مِنَ الْخَوَارِجِ وَقُتِلَتْ زَيْنَبُ أُخْتُ مَسْعُودٍ، فَلَمَّا أَمْسَى هِلَالٌ تَفَرَّقَ عَنْهُ أَصْحَابُهُ وَبَقِيَ فِي نَفَرٍ يَسِيرٍ، فَدَخَلَ قَصْرًا فَتَحَصَّنَ بِهِ، فَنَصَبُوا عَلَيْهِ السَّلَالِيمَ، وَصَعِدُوا إِلَيْهِ، فَقَتَلُوهُ وَاسْتَأْمَنَ أَصْحَابُهُ فَآمَنَهُمْ، وَقَالَ الْفَرَزْدَقُ فِي هَذَا الْيَوْمِ: لَعَمْرِي لَقَدْ سَلَّتْ حَنِيفَةُ سَلَّةً سُيُوفًا أَبَتْ يَوْمَ الْوَغَى أَنْ تُغَيَّرَا تَرَكْنَ لِمَسْعُودٍ وَزَيْنَبَ أُخْتِهِ رِدَاءً وَسِرْبَالًا مِنَ الْمَوْتِ أَحْمَرَا أَرَيْنَ الْحَرُورِيَّيْنِ يَوْمَ لِقَائِهِمْ بِبُرْقَانَ يَوْمًا يَجْعَلُ الْمَوْتَ أَشْقَرَا وَقِيلَ: إِنَّ مَسْعُودًا غَلَبَ عَلَى الْبَحْرَيْنِ وَالْيَمَامَةِ تِسْعَ عَشْرَةَ سَنَةً حَتَّى قَتَلَهُ سُفْيَانُ بْنُ عَمْرٍو الْعُقَيْلِيُّ.
✧ The emergence of Masʿūd al-ʿAbdī Masʿūd b. Abī Zaynab al-ʿAbdī emerged in al-Baḥrayn against al-Ashʿath b. ʿAbd Allāh b. al-Jārūd. Al-Ashʿath left al-Baḥrayn, and Masʿūd marched to al-Yamāmah, which Sufyān b. ʿAmr al-ʿUqaylī governed, having been appointed over it by ʿUmar b. Hubayrah. Sufyān went out to meet him, and they fought a severe battle at al-Khiḍrimah. Masʿūd was killed, and after him Hilāl b. Mudlij took charge of the Khawārij's affair. He fought them the whole of that day, and some of the Khawārij were killed, and Zaynab, the sister of Masʿūd, was killed. When evening came, Hilāl's companions dispersed from him, and he remained with a small group. He entered a fortress and fortified himself in it. They set ladders against it, climbed up to him, and killed him. His companions sought a guarantee of safety, and he granted them security. Al-Farazdaq said about this day: By my life, Ḥanīfah drew swords that refused on the day of battle to be changed. They left for Masʿūd and his sister Zaynab a cloak and a shirt of red death. They showed the Ḥarūriyyah on the day of meeting them at Burqān a day that makes death sorrel-colored. It is also said that Masʿūd had prevailed over al-Baḥrayn and al-Yamāmah for nineteen years until Sufyān b. ʿAmr al-ʿUqaylī killed him.
Tarikh (al-Tabari) 2483No grade recorded
ذِكْرُ مُصْعَبِ بْنِ مُحَمَّدٍ الْوَالِبِيِّ كَانَ مُصْعَبٌ مِنْ رُؤَسَاءِ الْخَوَارِجِ، وَطَلَبَهُ عُمَرُ بْنُ هُبَيْرَةَ، وَطَلَبَ مَعَهُ مَالِكَ بْنَ الصَّعْبِ، وَجَابِرَ بْنَ سَعْدٍ، فَخَرَجُوا وَاجْتَمَعُوا بِالْخَوَرْنَقِ، وَأَمَّرُوا عَلَيْهِمْ مُصْعَبًا، وَمَعَهُ أُخْتُهُ آمِنَةُ، وَسَارُوا عَنْهُ. فَلَمَّا وَلِيَ هِشَامُ بْنُ عَبْدِ الْمَلِكِ، وَاسْتَعْمَلَ عَلَى الْعِرَاقِ خَالِدًا الْقَسْرِيَّ سَيَّرَ إِلَيْهِمْ جَيْشًا، وَكَانُوا قَدْ صَارُوا بِحَزَّةَ مِنْ أَعْمَالِ الْمَوْصِلِ، فَالْتَقَوْا وَاقْتَتَلُوا، فَقُتِلَ الْخَوَارِجُ، وَقِيلَ: كَانَ قَتْلُهُمْ آخِرَ أَيَّامِ يَزِيدَ بْنِ عَبْدِ الْمَلِكِ، فَقَالَ فِيهِمُ الشُّعَرَاءُ: فِتْيَةٌ تَعْرِفُ التَّخَشُّعَ فِيهِمْ كُلُّهُمْ أَحْكَمَ الْقُرَانَ إِمَامًا قَدْ بَرَى لَحْمَهُ التَّهَجُّدُ حَتَّى عَادَ جِلْدًا مُصَفَّرًا وَعِظَامَا غَادَرُوهُمْ بِقَاعِ حَزَّةَ صَرْعَى فَسَقَى الْغَيْثُ أَرْضَهُمْ يَا إِمَامَا
✧ Account of Muṣʿab b. Muḥammad al-Wālibī Muṣʿab was one of the leaders of the Kharijites. ʿUmar b. Hubayrah sought him, and sought along with him Mālik b. al-Ṣaʿb and Jābir b. Saʿd. They went out and gathered at al-Khawarnaq, and they appointed Muṣʿab as their commander, and with him was his sister Āminah, and they departed from it. When Hishām b. ʿAbd al-Malik assumed the caliphate and appointed Khālid al-Qasrī over Iraq, he dispatched an army against them. They had come to be at Ḥazzah in the districts of al-Mawṣil. They met and fought, and the Kharijites were killed. It was said: their killing was in the last days of Yazīd b. ʿAbd al-Malik. The poets said concerning them: Young men in whom you recognize humility, every one of them had mastered the Qurʾān as a leader; night vigil had worn away his flesh until he became yellowed skin and bones. They left them at the plain of Ḥazzah as fallen slain, so may the rain water their land, O leader.
Tarikh (al-Tabari) 2484No grade recorded
مَوْتِ يَزِيدَ بْنِ عَبْدِ الْمَلِكِ وفِي سنة خمس ومائة تُوُفِّيَ يَزِيدُ بْنُ عَبْدِ الْمَلِكِ لِخَمْسٍ بَقِينَ مِنْ شَعْبَانَ، بِأَرْبَدَ مِنْ أَرْضِ الْبَلْقَاءِ، يَوْمَ الْجُمُعَةِ، وَلَهُ أَرْبَعُونَ سَنَةً، وَقِيلَ: خَمْسٌ وَثَلَاثُونَ سَنَةً، وَقِيلَ غَيْرُ ذَلِكَ، ( وَكَانَتْ وِلَايَتُهُ أَرْبَعَ سِنِينَ وَشَهْرًا وَأَيَّامًا )، وَكُنْيَتُهُ أَبُو خَالِدٍ، وَكَانَ مَرَضُهُ السُّلُّ. وَقِيلَ: كَانَ سَبَبُ مَوْتِهِ أَنَّ حَبَابَةَ لَمَّا مَاتَتْ وَجَدَ عَلَيْهَا وَجْدًا شَدِيدًا، عَلَى، فَخَرَجَ مُشَيِّعًا لِجِنَازَتِهَا وَمَعَهُ أَخُوهُ مَسْلَمَةُ بْنُ عَبْدِ الْمَلِكِ لِيُسَلِّيَهُ وَيُعَزِّيَهُ، فَلَمْ يُجِبْهُ بِكَلِمَةٍ، وَقِيلَ: إِنَّ يَزِيدَ لَمْ يُطِقِ الرُّكُوبَ مِنَ الْجَزَعِ، وَعَجَزَ عَنِ الْمَشْيِ، فَأَمَرَ مَسْلَمَةَ فَصَلَّى عَلَيْهَا، وَقِيلَ: مَنَعَهُ مَسْلَمَةُ عَنْ ذَلِكَ لِئَلَّا يَرَى النَّاسُ مِنْهُ مَا يَعِيبُونَهُ بِهِ. فَلَمَّا دُفِنَتْ بَقِيَ بَعْدَهَا خَمْسَةَ عَشَرَ يَوْمًا، وَمَاتَ وَدُفِنَ إِلَى جَانِبِهَا، وَقِيلَ: بَقِيَ بَعْدَهَا أَرْبَعِينَ يَوْمًا، لَمْ يَدْخُلْ عَلَيْهِ أَحَدٌ إِلَّا مَرَّةً وَاحِدَةً، وَلَمَّا مَاتَ صَلَّى عَلَيْهِ أَخُوهُ مَسْلَمَةُ، وَقِيلَ: ابْنُهُ الْوَلِيدُ، وَكَانَ هِشَامُ بْنُ عَبْدِ الْمَلِكِ بِحِمْصَ.
✧ The death of Yazīd b. ʿAbd al-Malik In the year one hundred and five, Yazīd b. ʿAbd al-Malik died, with five days remaining of Shaʿbān, at Arbad in the land of al-Balqāʾ, on Friday, at the age of forty years; it is also said thirty-five years; and other than that is also said. His tenure as caliph was four years, one month, and some days. His kunyah was Abū Khālid, and his illness was consumption. It is said that the cause of his death was that when Ḥabābah died, he grieved intensely over her, so he went out accompanying her funeral procession, and with him was his brother Maslamah b. ʿAbd al-Malik to console and comfort him, but he did not answer him with a single word. It is also said that Yazīd could not bear to ride due to grief and was unable to walk, so he ordered Maslamah, and he prayed over her. It is also said that Maslamah prevented him from that lest people see from him what they would find fault with. When she was buried, he remained after her fifteen days and then died and was buried beside her. It is also said that he remained after her forty days, during which no one entered upon him except once. When he died, his brother Maslamah prayed over him; it is also said his son al-Walīd did, while Hishām b. ʿAbd al-Malik was in Ḥimṣ.
Tarikh (al-Tabari) 2485No grade recorded
ترجمة يَزِيدُ بْنُ عَبْدِ الْمَلِكِ وبَعْضِ سِيرَتِهِ هُوَ يَزِيدُ بْنُ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ بْنِ الْحَكَمِ بْنِ أَبِي الْعَاصِ بْنِ أُمَيَّةَ بْنِ عَبْدِ شَمْسِ بْنِ عَبْدِ مَنَافٍ أَبُو خَالِدٍ الْقُرَشِيُّ الْأُمَوِيُّ أَمِيرُ الْمُؤْمِنِينَ، وَأُمُّهُ عَاتِكَةُ بِنْتُ يَزِيدَ بْنِ مُعَاوِيَةَ. بُويِعَ لَهُ بِالْخِلَافَةِ بَعْدَ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ فِي رَجَبٍ مِنْ سَنَةِ إِحْدَى وَمِائَةٍ، بِعَهْدٍ مِنْ أَخِيهِ سُلَيْمَانَ أَنْ يَكُونَ الْخَلِيفَةَ بَعْدَ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ رَحِمَهُ اللَّهُ، يَوْمَ الْجُمُعَةِ لِخَمْسٍ بَقِينَ مِنْ رَجَبٍ. قَالَ مُحَمَّدُ بْنُ يَحْيَى الذُّهْلِيُّ:بسنده عن الزُّهْرِيُّ قَالَ: كَانَ لَا يَرِثُ الْمُسْلِمُ الْكَافِرَ وَلَا الْكَافِرُ الْمُسْلِمَ فِي عَهْدِ رَسُولِ اللَّهِ ﷺ وَأَبِي بَكْرٍ، وَعُمَرَ، وَعُثْمَانَ، وَعَلِيٍّ، فَلَمَّا وَلِيَ مُعَاوِيَةُ وَرَّثَ الْمُسْلِمَ مِنَ الْكَافِرِ، وَلَمْ يُورِّثِ الْكَافِرَ مِنَ الْمُسْلِمِ، وَأَخَذَ بِذَلِكَ الْخُلَفَاءُ مِنْ بَعْدِهِ، فَلَمَّا قَامَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ رَاجَعَ السُّنَّةَ الْأُولَى، وَتَبِعَهُ فِي ذَلِكَ يَزِيدُ بْنُ عَبْدِ الْمَلِكِ فَلَمَّا قَامَ هِشَامٌ أَخَذَ بِسُّنَّةِ الْخُلَفَاءِ. يَعْنِي أَنَّهُ وَرَّثَ الْمُسْلِمَ مِنَ الْكَافِرِ. وَقَالَ الْوَلِيدُ بْنُ مُسْلِمٍ، عَنِ ابْنِ جَابِرٍ قَالَ: بَيْنَمَا نَحْنُ عِنْدَ مَكْحُولٍ إِذْ أَقْبَلَ يَزِيدُ بْنُ عَبْدِ الْمَلِكِ فَهَمَمْنَا أَنْ نُوَسِّعَ لَهُ، فَقَالَ مَكْحُولٌ: دَعُوهُ يَجْلِسُ حَيْثُ انْتَهَى بِهِ الْمَجْلِسُ، يَتَعَلَّمُ التَّوَاضُعَ. وَقَدْ كَانَ يَزِيدُ هَذَا يُكْثِرُ مِنْ مُجَالَسَةِ الْعُلَمَاءِ قَبْلَ أَنْ يَلِيَ الْخِلَافَةَ، فَلَمَّا وَلِيَ عَزَمَ أَنْ يَتَأَسَّى بِعُمَرَ بْنِ عَبْدِ الْعَزِيزِ فَمَا تَرَكَهُ قُرَنَاءُ السُّوءِ، وَحَسَّنُوا لَهُ الظُّلْمَ، كَمَا قَالَ حَرْمَلَةُ بسنده عَنْ عَبْدِ الرَّحْمَنِ بْنِ زَيْدِ بْنِ أَسْلَمَ قَالَ: لَمَّا وَلِيَ يَزِيدُ بْنُ عَبْدِ الْمَلِكِ قَالَ: سِيرُوا بِسِيرَةِ عُمَرَ. فَمَكَثَ كَذَلِكَ أَرْبَعِينَ لَيْلَةً، فَأُتِيَ بِأَرْبَعِينَ شَيْخًا، فَشَهِدُوا لَهُ أَنَّهُ مَا عَلَى الْخُلَفَاءِ مِنْ حِسَابٍ وَلَا عَذَابٍ. وَقَدِ اتَّهَمَهُ بَعْضُهُمْ فِي الدِّينِ، وَلَيْسَ بِصَحِيحٍ، إِنَّمَا ذَاكَ وَلَدُهُ الْوَلِيدُ بْنُ يَزِيدَ، أَمَّا هَذَا فَمَا كَانَ بِهِ بَأْسٌ، وَقَدْ كَتَبَ إِلَيْهِ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ: أَمَّا بَعْدُ، فَإِنِّي لَا أُرَانِي إِلَّا لِمَا بِي، وَمَا أَرَى الْأَمْرَ إِلَّا سَيُفْضِي إِلَيْكَ، فَاللَّهَ اللَّهَ فِي أُمَّةِ مُحَمَّدٍ ﷺ ; فَإِنَّكَ عَمَّا قَلِيلٍ مَيِّتٌ، فَتَدَعُ الدُّنْيَا لِمَنْ لَا يَحْمَدُكَ، وَتُفْضِي إِلَى مَنْ لَا يَعْذِرُكَ، وَالسَّلَامُ. وَكَتَبَ يَزِيدُ بْنُ عَبْدِ الْمَلِكِ إِلَى أَخِيهِ هِشَامٍ: أَمَّا بَعْدُ، فَإِنَّ أَمِيرَ الْمُؤْمِنِينَ قَدْ بَلَغَهُ أَنَّكَ اسْتَبْطَأْتَ حَيَاتَهُ، وَتَمَنَّيْتَ وَفَاتَهُ، وَرُمْتَ الْخِلَافَةَ. وَكَتَبَ فِي آخِرِهِ: تَمَنَّى رِجَالٌ أَنْ أَمُوتَ وَإِنْ أَمُتْ فَتِلْكَ سَبِيلٌ لَسْتُ فِيهَا بِأَوْحَدِ وَقَدْ عَلِمُوا لَوْ يَنْفَعُ الْعِلْمُ عِنْدَهُمْ مَتَى مِتُّ مَا الْبَاغِي عَلَيَّ بِمُخْلَدِ مَنِيَّتُهُ تَجْرِي لِوَقْتٍ وَحَتْفُهُ يُصَادِفُهُ يَوْمًا عَلَى غَيْرِ مَوْعِدِ فَقُلْ لِلَّذِي يَبْغِي خِلَافَ الَّذِي مَضَى تَهَيَّأْ لِأُخْرَى مِثْلِهَا فَكَأَنْ قَدِ فَكَتَبَ إِلَيْهِ هِشَامٌ: جَعَلَ اللَّهُ يَوْمِي قَبْلَ يَوْمِكَ، وَوَلَدِي قَبْلَ وَلَدِكَ، فَلَا خَيْرَ فِي الْعَيْشِ بَعْدَكَ. وكَانَ يَزِيدُ مِنْ فِتْيَانِهِمْ، فَقَالَ يَوْمًا وَقَدْ طَرِبَ وَعِنْدَهُ حَبَابَةُ وَسَلَّامَةُ الْقَسِّ: دَعُونِي أَطِيرُ. قَالَتْ حَبَابَةُ: عَلَى مَنْ تَدَعُ الْأُمَّةَ ؟ قَالَ: عَلَيْكِ، قِيلَ وَغَنَّتْهُ يَوْمًا: وَبَيْنَ التَّرَاقِي وَاللَّهَاةِ حَرَارَةٌ مَا تَطْمَئِنُّ وَمَا تَسُوغُ فَتَبْرُدَا فَأَهْوَى لِيَطِيرَ، فَقَالَتْ: يَا أَمِيرَ الْمُؤْمِنِينَ إِنْ لَنَا فِيكَ حَاجَةً. فَقَالَ: وَاللَّهِ لَأَطِيرَنَّ ! فَقَالَتْ: عَلَى مَنْ تُخَلِّفُ الْأُمَّةَ وَالْمُلْكَ ؟ قَالَ: عَلَيْكِ وَاللَّهِ ! وَقَبَّلَ يَدَهَا، فَخَرَجَ بَعْضُ خَدَمِهِ وَهُوَ يَقُولُ: سَخِنَتْ عَيْنُكَ فَمَا أَسْخَفَكَ ! حب يزيد بن عبد الملك لحبابة وَقَدْ كَانَ يَزِيدُ هَذَا يُحِبُّ حَبَّابَةُ - بِتَشْدِيدِ الْبَاءِ الْأُولَى، وَالصَّحِيحُ تَخْفِيفُهَا - وَاسْمُهَا الْعَالِيَةُ، وَكَانَتْ جَمِيلَةً جِدًّا، وَكَانَ قَدِ اشْتَرَاهَا فِي زَمَنِ أَخِيهِ سُلَيْمَانَ بْنِ عَبْدِ الْمَلِكِ بِأَرْبَعَةِ آلَافِ دِينَارٍ، مِنْ عُثْمَانَ بْنِ سَهْلِ بْنِ حَنِيفٍ فَقَالَ أَخُوهُ سُلَيْمَانُ: لَقَدْ هَمَمْتُ أَنْ أَحْجُرَ عَلَى يَزِيدَ. فَبَاعَهَا يَزِيدُ فَلَمَّا أَفْضَتْ إِلَيْهِ الْخِلَافَةُ قَالَتْ لَهُ امْرَأَتُهُ سَعْدَةُ يَوْمًا: يَا أَمِيرَ الْمُؤْمِنِينَ، هَلْ بَقِيَ فِي نَفْسِكَ مَنْ أَمْرِ الدُّنْيَا شَيْءٌ ؟ قَالَ: نَعَمْ، حَبَّابَةُ. فَبَعَثَتِ امْرَأَتُهُ، فَاشْتَرَتْهَا لَهُ وَلَبَّسَتْهَا وَصَنَّعَتْهَا وَأَجْلَسَتْهَا مِنْ وَرَاءِ السِّتَارَةِ، وَقَالَتْ لَهُ أَيْضًا: يَا أَمِيرَ الْمُؤْمِنِينَ، هَلْ بَقِيَ فِي نَفْسِكَ مِنَ الدُّنْيَا شَيْءٌ ؟ قَالَ: أَوَمَا أَخْبَرْتُكِ ؟ فَقَالَتْ: هَذِهِ حَبَّابَةُ وَأَبْرَزَتْهَا لَهُ، وَأَخْلَتْهُ بِهَا، وَتَرَكَتْهُ وَإِيَّاهَا، فَحَظِيَتِ الْجَارِيَةُ عِنْدَهُ، وَكَذَلِكَ زَوْجَتُهُ أَيْضًا، فَقَالَ يَوْمًا: أَشْتَهِي أَنْ أَخْلُوَ بِحَبَّابَةَ فِي قَصْرٍ مُدَّةً مِنَ الدَّهْرِ لَا يَكُونُ عِنْدَنَا أَحَدٌ. فَفَعَلَ ذَلِكَ، وَجَمَعَهَا إِلَيْهِ فِي قَصْرٍ، فَبَيْنَمَا هُوَ مَعَهَا عَلَى أَسَرِّ حَالٍ وَأَنْعَمِ بَالٍ، إِذْ رَمَاهَا بِحَبَّةِ رُمَّانٍ - وَيُرْوَى: بِعِنَبَةٍ - فِي فَمِهَا وَهِيَ تَضْحَكُ، فَشَرِقَتْ بِهَا فَمَاتَتْ، فَمَكَثَ أَيَّامًا يُقَبِّلُهَا وَيَرْشُفُهَا وَهِيَ مَيِّتَةٌ، حَتَّى أَنْتَنَتْ وَجَيَّفَتْ، فَأَمَرَ بِدَفْنِهَا، فَلَمَّا دَفَنَهَا أَقَامَ أَيَّامًا عِنْدَ قَبْرِهَا هَائِمًا، ثُمَّ رَجَعَ إِلَى الْمَنْزِلِ، ثُمَّ عَادَ إِلَى قَبْرِهَا، فَوَقَفَ عَلَيْهِ وَهُوَ يَقُولُ: فَإِنْ تَسْلُ عَنْكِ النَّفْسُ أَوْ تَدَعِ الصَّبَا فَبِالْيَأْسِ تَسْلُو عَنْكِ لَا بِالتَّجَلُّدِ وَكُلُّ خَلِيلٍ زَارَنِي فَهُوَ قَائِلٌ مِنْ أَجْلِكِ هَذَا هَامَةُ الْيَوْمِ أَوْ غَدِ وَسَمِعَ جَارِيَةً لَهُ تَتَمَثَّلُ بَعْدَهَا: كَفَى حَزَنًا بِالْهَائِمِ الصَّبِّ أَنْ يَرَى مَنَازِلَ مَنْ يَهْوَى مُعَطَّلَةً قَفْرَا فَبَكَى ثُمَّ رَجَعَ، فَمَا خَرَجَ مِنْ مَنْزِلِهِ حَتَّى خُرِجَ بِنَعْشِهِ، وَكَانَ مَرَضُهُ بِالسُّلِّ، وَذَلِكَ بِالسَّوَادِ سَوَادِ الْأُرْدُنِّ، يَوْمَ الْجُمُعَةِ لِخَمْسٍ بَقِينَ مِنْ شَعْبَانَ مِنْ هَذِهِ السَّنَةِ، أَعْنِي سَنَةَ خَمْسٍ وَمِائَةٍ. وَلَمَّا مَاتَ يَزِيدُ لَمْ يُعْلَمْ بِمَوْتِهِ حَتَّى نَاحَتْ سَلَّامَةُ فَقَالَتْ: لَا تَلُمْنَا إِنْ خَشَعْنَا أَوْ هَمَمْنَا بِخُشُوعِ قَدْ لَعَمْرِي بِتُّ لَيْلِي كَأَخِي الدَّاءِ الْوَجِيعِ ثُمَّ بَاتَ الْهَمُّ مِنِّي دُونَ مَنْ لِي بِضَجِيعِ لِلَّذِي حَلَّ بِنَا الْيَوْمَ مِنَ الْأَمْرِ الْفَظِيعِ كُلَّمَا أَبْصَرْتُ رَبْعًا خَالِيًا فَاضَتْ دُمُوعِي قَدْ خَلَا مِنْ سَيِّدٍ كَانَ لَنَا غَيْرُ مُضِيعِ ثُمَّ نَادَتْ: وَا أَمِيرَ الْمُؤْمِنِينَاهْ ! فَعَلِمُوا بِمَوْتِهِ. وَالشِّعْرُ لِبَعْضِ الْأَنْصَارِ. وَأَخْبَارُ يَزِيدَ مَعَ سَلَّامَةَ وَحَبَابَةَ كَثِيرَةٌ، لَيْسَ هَذَا مَوْضِعُ ذِكْرِهَا. وَإِنَّمَا قِيلَ لِسَلَّامَةَ [ سَلَّامَةُ ] الْقَسِّ، لِأَنَّ عَبْدَ الرَّحْمَنِ بْنَ عَبْدِ اللَّهِ بْنِ أَبِي عَمَّارٍ أَحَدَ بَنِي جُشَمِ بْنِ مُعَاوِيَةَ بْنِ بُكَيْرٍ كَانَ فَقِيهًا عَابِدًا مُجْتَهِدًا فِي الْعِبَادَةِ، وَكَانَ يُسَمَّى الْقَسَّ لِعِبَادَتِهِ، مَرَّ يَوْمًا بِمَنْزِلِ مَوْلَاهَا، فَسَمِعَ غِنَاءَهَا، فَوَقَفَ يَسْمَعُهُ، فَرَآهُ مَوْلَاهَا، فَقَالَ لَهُ: هَلْ لَكَ أَنْ تَنْظُرَ وَتَسْمَعَ ؟ فَأَبَى، فَقَالَ: أَنَا أُقْعِدُهَا بِمَكَانٍ لَا تَرَاهَا، وَتَسْمَعُ غِنَاءَهَا، فَدَخَلَ مَعَهُ فَغَنَّتْهُ، فَأَعْجَبَهُ غِنَاؤُهَا، ثُمَّ أَخْرَجَهَا مَوْلَاهَا إِلَيْهِ، فَشُغِفَ بِهَا وَأَحَبَّهَا، وَأَحَبَّتْهُ هِيَ أَيْضًا، وَكَانَ شَابًّا جَمِيلًا. فَقَالَتْ لَهُ يَوْمًا عَلَى خَلْوَةٍ: أَنَا وَاللَّهِ أُحِبُّكَ ! قَالَ: وَأَنَا وَاللَّهِ أُحِبُّكِ ! قَالَتْ: وَأُحِبُّ أَنْ أُقَبِّلَكَ ! قَالَ: وَأَنَا وَاللَّهِ ! قَالَتْ: وَأُحِبُّ أَنْ أَضَعَ بَطْنِي عَلَى بَطْنِكَ ! قَالَ: وَأَنَا وَاللَّهِ ! قَالَتْ: فَمَا يَمْنَعُكَ ؟ قَالَ: قَوْلُ اللَّهِ تَعَالَى: الْأَخِلَّاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا الْمُتَّقِينَ وَأَنَا أَكْرَهُ أَنْ تَؤُولَ خُلَّتُنَا إِلَى عَدَاوَةٍ، ثُمَّ قَامَ، وَانْصَرَفَ عَنْهَا، وَعَادَ إِلَى عِبَادَتِهِ، وَلَهُ فِيهَا أَشْعَارٌ، مِنْهَا: أَلَمْ تَرَهَا لَا يُبْعِدُ اللَّهُ دَارَهَا إِذَا طَرَّبَتْ فِي صَوْتِهَا كَيْفَ تَصْنَعُ تَمُدُّ نِظَامَ الْقَوْلِ ثُمَّ تَرُدُّهُ إِلَى صَلْصَلٍ مِنْ صَوْتِهَا يَتَرَجَّعُ وَلَهُ فِيهَا: أَلَا قُلْ لِهَذَا الْقَلْبِ هَلْ أَنْتَ مُبْصِرُ وَهَلْ أَنْتَ عَنْ سَلَّامَةَ الْيَوْمَ مُقْصِرُ أَلَا لَيْتَ أَنِّي حَيْثُ صَارَتْ بِهَا النَّوَى جَلِيسٌ لِسَلْمَى كُلَّمَا عَجَّ مِزْهَرُ إِذَا أَخَذَتْ فِي الصَّوْتِ كَادَ جَلِيسُهَا يَطِيرُ إِلَيْهَا قَلْبُهُ حِينَ يَنْظُرُ فَقِيلَ لَهَا: سَلَّامَةُ الْقَسِّ لِذَلِكَ. وَكَانَ يزيد طَوِيلًا جَسِيمًا أَبْيَضَ مُدَوَّرَ الْوَجْهِ، أَفْقَمَ الْفَمِ، لَمْ يَشِبْ. وَقِيلَ: إِنَّهُ مَاتَ بِالْجَوْلَانِ. وَقِيلَ: بِحَوْرَانَ. وَصَلَّى عَلَيْهِ ابْنُهُ الْوَلِيدُ بْنُ يَزِيدَ وَعُمْرُهُ خَمْسَ عَشْرَةَ سَنَةٍ، وَقِيلَ: بَلْ صَلَّى عَلَيْهِ أَخُوهُ هِشَامُ بْنُ عَبْدِ الْمَلِكِ وَهُوَ الْخَلِيفَةُ بَعْدَهُ، وَحُمِلَ عَلَى أَعْنَاقِ الرِّجَالِ حَتَّى دَفُنِ بَيْنَ بَابِ الْجَابِيَةِ وَبَابِ الصَّغِيرِ بِدِمَشْقَ، وَكَانَ قَدْ عَهِدَ بِالْأَمْرِ مِنْ بَعْدِهِ لِأَخِيهِ هِشَامٍ وَمِنْ بَعْدِهِ لِوَلَدِهِ الْوَلِيدِ بْنِ يَزِيدَ فَبَايَعَ النَّاسُ مِنْ بَعْدِهِ هِشَامًا.
✧ The biography of Yazīd b. ʿAbd al-Malik and some of his conduct. He is Yazīd b. ʿAbd al-Malik b. Marwān b. al-Ḥakam b. Abī al-ʿĀṣ b. Umayyah b. ʿAbd Shams b. ʿAbd Manāf, Abū Khālid al-Qurashī al-Umawī, Commander of the Faithful. His mother was ʿĀtikah bt. Yazīd b. Muʿāwiyah. Allegiance was pledged to him for the caliphate after ʿUmar b. ʿAbd al-ʿAzīz in Rajab of the year one hundred and one, by covenant from his brother Sulaymān that he would be caliph after ʿUmar b. ʿAbd al-ʿAzīz, may God have mercy on him, on Friday when five nights remained of Rajab. Muḥammad b. Yaḥyā al-Dhuhlī said, with his chain of transmission from al-Zuhrī, who said: A Muslim did not inherit from an infidel, nor an infidel from a Muslim, during the time of the Messenger of God ﷺ, and Abū Bakr, ʿUmar, ʿUthmān, and ʿAlī. When Muʿāwiyah assumed authority, he made the Muslim inherit from the infidel, but did not make the infidel inherit from the Muslim. The caliphs after him followed that. When ʿUmar b. ʿAbd al-ʿAzīz arose, he returned to the first sunnah, and Yazīd b. ʿAbd al-Malik followed him in that. When Hishām arose, he adopted the sunnah of the caliphs, meaning that he made the Muslim inherit from the infidel. Al-Walīd b. Muslim said, from Ibn Jābir, who said: While we were with Makḥūl, Yazīd b. ʿAbd al-Malik approached, and we made to make room for him. Makḥūl said: Leave him to sit wherever the gathering ends for him; he will learn humility. This Yazīd used to sit much with scholars before he assumed the caliphate. When he assumed it, he resolved to model himself after ʿUmar b. ʿAbd al-ʿAzīz, but evil companions did not leave him alone, and they made wrongdoing seem fair to him. As Ḥarmalah said, with his chain of transmission from ʿAbd al-Raḥmān b. Zayd b. Aslam, who said: When Yazīd b. ʿAbd al-Malik assumed authority, he said: Conduct yourselves according to the conduct of ʿUmar. He remained thus for forty nights. Then forty shaykhs were brought to him, and they testified to him that the caliphs are subject to no reckoning and no punishment. Some accused him regarding religion, but that is not correct. That was his son al-Walīd b. Yazīd. As for this one, there was no harm in him. ʿUmar b. ʿAbd al-ʿAzīz wrote to him: To proceed: I think I am only as I am, and I think the matter will devolve to you. Fear God, fear God, with regard to the community of Muḥammad ﷺ. For before long you will die and leave this world to one who will not praise you, and pass to one who will not excuse you. Peace. Yazīd b. ʿAbd al-Malik wrote to his brother Hishām: To proceed: The Commander of the Faithful has learned that you considered his life slow, wished for his death, and sought the caliphate. He wrote at the end of it: Men wish that I die; if I die, that is a path in which I am not alone. They know, if knowledge availed them, that when I die, the transgressor against me is not immortal. His fate runs to an appointed time, and his death will meet him one day without appointment. So say to the one who seeks to succeed the one who has passed: prepare for another like it, for it is as if it already is. Hishām wrote back to him: May God make my day before your day, and my child before your child. There is no good in life after you. Yazīd was one of their young men. One day he said, when he was moved and had Ḥabābah and Sallāmah al-Qass with him: Let me fly. Ḥabābah said: To whom do you leave the community? He said: To you. It was said that one day she sang to him: Between the collarbones and the uvula there is a heat that does not subside and does not go down to cool. He leaned over to fly, and she said: O Commander of the Faithful, we have a need of you. He said: By God, I will fly! She said: To whom do you leave the community and the kingdom? He said: To you, by God! And he kissed her hand. One of his servants went out saying: May your eye be hot; how foolish you are! Yazīd b. ʿAbd al-Malik's love for Ḥabābah. This Yazīd loved Ḥabābah—with doubling of the first bāʾ, though the correct form is without doubling—and her name was al-ʿĀliyah. She was extremely beautiful. He had bought her in the time of his brother Sulaymān b. ʿAbd al-Malik for four thousand dinars from ʿUthmān b. Sahl b. Ḥanīf. His brother Sulaymān said: I have considered placing Yazīd under interdiction. So Yazīd sold her. When the caliphate devolved to him, his wife Saʿdah said to him one day: O Commander of the Faithful, is there anything left in your heart of worldly matters? He said: Yes, Ḥabābah. So his wife sent and bought her for him, dressed her, adorned her, and seated her behind a curtain. She then said to him: O Commander of the Faithful, is there anything left in your heart of this world? He said: Did I not tell you? She said: This is Ḥabābah, and brought her out to him, left him alone with her, and departed from him and her. The slave girl found favor with him, and so too did his wife. One day he said: I desire to be alone with Ḥabābah in a palace for a period of time with no one with us. He did that, and gathered her to himself in a palace. While he was with her in the happiest state and most ease, he threw a pomegranate seed at her—or it is reported: a grape—into her mouth while she was laughing. She choked on it and died. He remained for days kissing her and imbibing her while she was dead, until she began to decompose and stink. Then he ordered her burial. When he buried her, he remained for days at her grave, wandering distractedly. Then he returned to his dwelling, then went back to her grave and stood over it, saying: If the soul forgets you or abandons youthful passion, it is through despair that it forgets you, not through endurance. Every friend who visits me says because of you: this is a skull of today or tomorrow. He heard a slave girl of his recite after her: Enough grief for the wandering, lovesick one is to see the dwellings of the one he loves empty and desolate. He wept, then returned, and did not leave his dwelling until he was carried out on his bier. His illness was consumption, and that was in al-Sawād, the Sawād of al-Urdunn, on Friday when five nights remained of Shaʿbān of this year, meaning the year one hundred and five. When Yazīd died, his death was not known until Sallāmah lamented and said: Do not blame us if we are humble or if we resolve on humility. By my life, I spent my night like one afflicted with a painful disease. Then grief stayed with me, with no one to lie beside me, because of the dreadful event that befell us today. Whenever I see an empty abode, my tears overflow. It is empty of a lord who was not neglectful of us. Then she cried out: Alas for the Commander of the Faithful! And so they learned of his death. The poetry is by one of the Anṣār. The reports of Yazīd with Sallāmah and Ḥabābah are many; this is not the place to mention them. She was called Sallāmah al-Qass because ʿAbd al-Raḥmān b. ʿAbd Allāh b. Abī ʿAmmār, one of the Banū Jusham b. Muʿāwiyah b. Bukayr, was a jurist, a devout worshipper, diligent in worship, and he was called al-Qass on account of his worship. One day he passed by the dwelling of her master and heard her singing. He stopped to listen. Her master saw him and said to him: Would you like to look and listen? He refused. He said: I will seat her in a place where you cannot see her, and you will hear her singing. So he entered with him, and she sang to him; her singing pleased him. Then her master brought her out to him, and he became infatuated with her and loved her, and she also loved him; he was a handsome young man. One day in private she said to him: I love you, by God! He said: And I love you, by God! She said: And I would like to kiss you! He said: And I, by God! She said: And I would like to place my belly on your belly! He said: And I, by God! She said: What prevents you? He said: The saying of God, exalted be He: "Friends on that day will be enemies to one another, except the righteous." I dislike that our friendship should end in enmity. Then he rose and left her, and returned to his worship. He composed poems about her, among them: Do you not see her—may God not remove her abode—when she sings in her voice, what she does? She extends the thread of speech, then returns it to a ringing in her voice that reverberates. And he also said about her: Say to this heart: will you see, and will you refrain from Sallāmah today? Would that I were, wherever the journey took her, a companion to Salmā whenever a lute resounds. When she takes up the song, her companion's heart nearly flies to her when he looks. Thus she was called Sallāmah al-Qass for that reason. Yazīd was tall, large-bodied, fair, round-faced, with protruding front teeth, and did not go gray. It is said that he died in al-Jawlān, and it is said in Ḥawrān. His son al-Walīd b. Yazīd prayed over him, aged fifteen. It is said instead that his brother Hishām b. ʿAbd al-Malik prayed over him, and he was the caliph after him. He was carried on the shoulders of men until he was buried between Bāb al-Jābiyah and Bāb al-Ṣaghīr in Damascus. He had made a covenant for the matter after him to his brother Hishām, and after him to his son al-Walīd b. Yazīd. So the people pledged allegiance to Hishām after him.
Tarikh (al-Tabari) 2486No grade recorded
خِلَافَةِ هِشَامِ بْنِ عَبْدِ الْمَلِكِ بُويِعَ لَهُ بِالْخِلَافَةِ يَوْمَ الْجُمُعَةِ بَعْدَ مَوْتِ أَخِيهِ لِخَمْسٍ بَقِينَ مِنْ شَعْبَانَ مِنْ هَذِهِ السَّنَةِ - أَعْنِي سَنَةَ خَمْسٍ وَمِائَةٍ - وَلَهُ مِنَ الْعُمْرِ أَرْبَعٌ وَثَلَاثُونَ سَنَةً وَأَشْهَرٌ ; لِأَنَّهُ وُلِدَ لَمَّا قَتَلَ أَبُوهُ عَبْدُ الْمَلِكِ، مُصْعَبَ بْنَ الزُّبَيْرِ فِي سَنَةِ ثِنْتَيْنِ وَسَبْعَيْنِ، فَسَمَّاهُ مَنْصُورًا تَفَاؤُلًا، ثُمَّ قَدِمَ فَوَجَدَ أُمَّهُ قَدْ أَسْمَتْهُ بِاسْمِ أَبِيهَا هِشَامٍ فَأَقَرَّهُ. وَكَانَتْ أُمُّهُ عَائِشَةُ بِنْتُ هِشَامٍ حَمْقَاءَ، فَطَلَّقَهَا عَبْدُ الْمَلِكِ. وَكَانَتْ كُنْيَةُ هِشَامٍ: أَبَا الْوَلِيدِ وقَالَ الْوَاقِدِيُّ: أَتَتْهُ الْخِلَافَةُ وَهُوَ بِالزَّيْتُونَةِ فِي مَنْزِلٍ لَهُ، فَجَاءَهُ الْبَرِيدُ بِالْعَصَا وَالْخَاتَمِ، فَسَلَّمَ عَلَيْهِ بِالْخِلَافَةِ، فَرَكِبَ مِنَ الرَّصَافَةِ حَتَّى أَتَى دِمَشْقَ، فَقَامَ بِأَمْرِ الْخِلَافَةِ أَتَمَّ الْقِيَامِ. وقد وُلِدَ هشام بن عبد الملك سَنَةَ نَيِّفٍ وَسَبْعِينَ، وَاسْتُخْلِفَ بِعَهْدٍ مِنْ أَخِيهِ يَزِيدَ. قَالَ مُصْعَبٌ الزُّبَيْرِيُّ: (رَأَى عَبْدُ الْمَلِكِ فِي مَنَامِهِ أَنَّهُ بَالَ فِي الْمِحْرَابِ أَرْبَعَ مَرَّاتٍ، فَسَأَلَ سَعِيدَ بْنَ الْمُسَيِّبِ فَقَالَ: يَمْلِكُ مِنْ وَلَدِهِ لِصُلْبِهِ أَرْبَعَةٌ، فَكَانَ آخِرَهُمْ هِشَامٌ). وَكَانَ هِشَامٌ حَازِمًا عَاقِلًا، كَانَ لَا يُدْخِلُ بَيْتَ مَالِهِ مَالًا حَتَّى يَشْهَدَ أَرْبَعُونَ قَسَامَةً: لَقَدْ أُخِذَ مِنْ حَقِّهِ، وَلَقَدْ أَعْطَى لِكُلِّ ذِي حَقٍّ حَقُّهُ. وَقَالَ الْأَصْمَعِيُّ: (أَسْمَعَ رَجُلٌ مَرَّةً هِشَامًا كَلَامًا، فَقَالَ لَهُ: يَا هَذَا؛ لَيْسَ لَكَ أَنْ تُسْمِعَ خَلِيفَتَكَ). قَالَ: وَغَضِبَ مَرَّةً عَلَى رَجُلٍ، فَقَالَ: (وَاللَّهِ؛ لَقَدْ هَمَمْتُ أَنْ أَضْرِبَكَ سَوْطًا). وَقَالَ سَحْبَلُ بْنُ مُحَمَّدٍ: (مَا رَأَيْتُ أَحَدًا مِنَ الْخُلَفَاءِ أَكْرَهَ إِلَيْهِ الدِّمَاءُ وَلَا أَشَدَّ عَلَيْهِ مِنْ هِشَامٍ). وَعَنْ هِشَامٍ أَنَّهُ قَالَ: (مَا بَقِيَ شَيْءٌ مِنْ لَذَّاتِ الدُّنْيَا... إِلَّا وَقَدْ نِلْتُهُ إِلَّا شَيْئًا وَاحِدًا؛ أَخًا أَرْفَعُ مُؤْنَةَ التَّحَفُّظِ فِيمَا بَيْنِي وَبَيْنَهُ). وَقَالَ الشَّافِعِيُّ: (لَمَّا بَنَى هِشَامٌ الرَّصَافَةَ بِقِنَّسْرِينَ... أَحَبَّ أَنْ يَخْلُوَ يَوْمًا لَا يَأْتِيهِ فِيهِ غَمٍّ، فَمَا انْتَصَفَ النَّهَارُ حَتَّى أَتَتْهُ رِيشَةٌ بِدَمٍ مِنْ بَعْضِ الثُّغُورِ، فَأُوصِلَتْ إِلَيْهِ فَقَالَ: وَلَا يَوْمًا وَاحِدًا!!(. وَقِيلَ: إِنَّ هَذَا الْبَيْتَ لَهُ وَلَمْ يُحْفَظْ لَهُ سِوَاهُ: إِذَا أَنْتَ لَمْ تَعْصِ الْهَوَى قَادَكَ الْهَوَى إِلَى بَعْضِ مَا فِيهِ عَلَيْكَ مَقَالُ مَاتَ فِي رَبِيعٍ الْآخِرِ سَنَةَ خَمْسٍ وَعِشْرِينَ وَمِائَةٍ. [الْحِكْمَةُ فِي مُخَاطَبَةِ السُّلْطَانِ] أَخْرَجَ ابْنُ عَسَاكِرَ عَنْ إِبْرَاهِيمَ بْنِ أَبِي عَبْلَةَ قَالَ: (أَرَادَ هِشَامُ بْنُ عَبْدِ الْمَلِكِ أَنْ يُوَلِّيَنِي خَرَاجَ مِصْرَ فَأَبَيْتُ، فَغَضِبَ حَتَّى اخْتَلَجَ وَجْهُهُ، وَكَانَ فِي عَيْنَيْهِ الْحَوْلُ، فَنَظَرَ إِلَيَّ نَظَرًا مُنْكَرًا وَقَالَ: لَتَلِيَنَّ طَائِعًا أَوْ لَتَلِيَنَّ كَارِهًا، فَأَمْسَكْتُ عَنِ الْكَلَامِ حَتَّى سَكَنَ غَضَبُهُ، فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ، أَتَكَلَّمُ؟ قَالَ: نَعَمْ. قُلْتُ: إِنَّ اللَّهَ تَعَالَى قَالَ فِي كِتَابِهِ الْعَزِيزِ: { إِنَّا عَرَضْنَا الأَمَانَةَ عَلَى السَّمَاوَاتِ وَالأَرْضِ وَالْجِبَالِ فَأَبَيْنَ أَنْ يَحْمِلْنَهَا } الْآيَةَ فَوَاللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ؛ مَا غَضِبَ عَلَيْهِنَّ إِذْ أَبَيْنَ، وَلَا أَكْرَهَهُنَّ إِذْ كَرِهْنَ، وَمَا أَنَا بِحَقِيقٍ أَنْ تَغْضَبَ عَلَيَّ إِنْ أَبَيْتُ، وَلَا تُكْرِهَنِي إِذْ كَرِهْتُ، فَضَحِكَ وَأَعْفَانِي). [مَوْعِظَةُ خَالِدِ بْنِ صَفْوَانَ لِهِشَامِ بْنِ عَبْدِ الْمَلِكِ] وَأُخْرِجَ عَنْ خَالِدِ بْنِ صَفْوَانَ قَالَ: (وَفَدْتُ عَلَى هِشَامِ بْنِ عَبْدِ الْمَلِكِ فَقَالَ: هَاتِ يَا بْنَ صَفْوَانَ، قُلْتُ: إِنَّ مَلِكًا مِنَ الْمُلُوكِ خَرَجَ مُتَنَزِّهًا إِلَى الْخَوَرْنَقِ، وَكَانَ ذَا عِلْمٍ مَعَ الْكَثْرَةِ وَالْغَلَبَةِ، فَنَظَرَ وَقَالَ لِجُلَسَائِهِ: لِمَنْ هَذَا؟ قَالُوا: لِلْمَلِكِ. قَالَ: فَهَلْ رَأَيْتُمْ أَحَدًا أُعْطِيَ مِثْلَ مَا أُعْطِيتُ؟ وَكَانَ عِنْدَهُ رَجُلٌ مِنْ بَقَايَا حَمَلَةِ الْحُجَّةِ، فَقَالَ: إِنَّكَ قَدْ سَأَلْتَ عَنْ أَمْرٍ، فَتَأْذَنُ لِي بِالْجَوَابِ؟ قَالَ: نَعَمْ. قَالَ: أَرَأَيْتَ مَا أَنْتَ فِيهِ، أَشِيءٌ لَمْ تَزَلْ فِيهِ، أَمْ شَيْءٌ صَارَ إِلَيْكَ مِيرَاثًا وَهُوَ زَائِلٌ عَنْكَ إِلَى غَيْرِكَ كَمَا صَارَ إِلَيْكَ؟ قَالَ: كَذَا هُوَ. قَالَ: فَتُعْجَبُ بِشَيْءٍ يَسِيرٍ لَا تَكُونُ فِيهِ إِلَّا قَلِيلًا، وَتُنْقَلُ عَنْهُ طَوِيلًا، فَيَكُونُ عَلَيْكَ حِسَابًا؟! قَالَ: وَيْحَكَ!! فَأَيْنَ الْمَهْرَبُ؟ وَأَيْنَ الْمَطْلَبُ؟ وَأَخَذَتْهُ قُشَعْرِيرَةٌ، قَالَ: إِمَّا أَنْ تُقِيمَ فِي مِلْكِكَ فَتَعْمَلَ بِطَاعَةِ اللَّهِ تَعَالَى عَلَى مَا سَاءَكَ وَسَرَّكَ، وَإِمَّا أَنْ تَنْخَلِعَ مِنْ مُلْكِكَ وَتَضَعَ تَاجَكَ، وَتُلْقِيَ عَنْكَ أَطَمَارَكَ وَتَعْبُدَ رَبَّكَ؟ قَالَ: إِنِّي مُفَكِّرٌ اللَّيْلَةَ وَأُوَافِيكَ السَّحَرَ، فَلَمَّا كَانَ السَّحَرُ... قَرَعَ عَلَيْهِ بَابَهُ، فَقَالَ: إِنِّي اخْتَرْتُ هَذَا الْجَبَلَ وَفَلَوَاتِ الْأَرْضِ، وَقَدْ لَبِسْتُ عَلَى أَمْسَاحِي، فَإِنْ كُنْتَ لِي رَفِيقًا... لَا تُخَالِفْ، فَلَزِمَا الْجَبَلَ حَتَّى مَاتَا. وَفِيهِ يَقُولُ عَدِيُّ بْنُ زَيْدِ بْنِ الْحِمَارِ: أَيُّهَا الشَّامِتُ الْمُعَيِّرُ بِالدَّهْـ ـرِ أَأَنْتَ الْمُبَرَّأُ الْمَوْفُورُ؟ أَمْ لَدَيْكَ الْعَهْدُ الْوَثِيقُ مِنَ الْـ أَيَّامِ؟ بَلْ أَنْتَ جَاهِلٌ مَغْرُورُ مَنْ رَأَيْتَ الْمَنُونَ خَلَّدْنَ أَمْ مَنْ ذَا عَلَيْهِ مِنْ أَنْ يُضَامَ خَفِيرُ؟ أَيْنَ كِسْرَى كِسْرَى الْمُلُوكِ أَبُو سَا سَانَ أَمْ أَيْنَ قَبْلَهُ سَابُورُ؟ وَبَنُو الْأَصْفَرِ الْكِرَامُ مُلُوكُ الرُّ ومِ، لَمْ يَبْقَ مِنْهُمُ مَذْكُورُ وَأَخُو الْحُضْرِ إِذْ بَنَاهُ وَإِذْ دِجْـ ـلَةُ تُجْبَى إِلَيْهِ وَالْخَابُورُ شَادَهُ مَرْمَرًا وَجَلَّلَهُ كَلْـ ـسًا فَلِلطَّيْرِ فِي ذُرَاهُ وُكُورُ لَمْ تَهَبْهُ رَيْبُ الْمَنُونِ، فَبَادَ الْمُـ ـلْكِ عَنْهُ، فَبَابُهُ مَهْجُورُ وَتَذَكَّرْ رَبَّ الْخَوَرْنَقِ إِذْ أَشْـ ـرَفَ يَوْمًا، وَلِلْهُدَى تَذْكِيرُ سَرَّهُ مَالُهُ، وَكَثْرَةُ مَا يَمْـ ـلِكُ وَالْبَحْرُ مُعْرِضٌ وَالسَّدِيرُ فَارْعَوَى قَلْبُهُ، وَقَالَ وَمَا غِبْـ ـطَةٌ حَيٌّ إِلَى الْمَمَاتِ يَصِيرُ؟ ثُمَّ بَعْدَ الْفَلَاحِ وَالْمُلْكِ والْأُمَّـ ـةِ وَارَتْهُمْ هُنَاكَ الْقُبُورُ ثُمَّ صَارُوا كَأَنَّهُمْ وَرَقٌ جَـ ـفَّ فَأَلْوَتْ بِهِ الصَّبَا وَالدَّبُورُ قَالَ: فَبَكَى هِشَامٌ حَتَّى اخْضَلَّتْ لِحْيَتُهُ، وَأَمَرَ بِأَبْنِيَتَهِ وَطَيِّ فُرُشِهِ، وَلَزِمَ قَصْرَهُ، فَأَقْبَلَتِ الْمَوَالِي وَالْحَشَمُ عَلَى خَالِدِ بْنِ صَفْوَانَ وَقَالُوا: مَاذَا أَرَدْتَ إِلَى أَمِيرِ الْمُؤْمِنِينَ؟ أَفْسَدْتَ عَلَيْهِ لَذَّتَهُ؟ فَقَالَ: إِلَيْكُمْ عَنِّي؛ فَإِنِّي عَاهَدْتُ اللَّهَ أَلَّا أَخْلُوَ بِمَلِكٍ... إِلَّا ذَكَّرْتُهُ اللَّهَ تَعَالَى).
✧ The Caliphate of Hishām b. ʿAbd al-Malik. He was given the oath of allegiance as caliph on Friday after the death of his brother, five nights remaining of Shaʿbān of this year—meaning the year 105—at the age of thirty-four years and some months; for he was born when his father ʿAbd al-Malik killed Muṣʿab b. al-Zubayr in the year 72, and he named him Manṣūr out of optimism. Then he arrived and found that his mother had named him after her father, Hishām, and he approved it. His mother was ʿĀʾishah bt. Hishām, who was foolish, so ʿAbd al-Malik divorced her. Hishām's kunyah was Abū al-Walīd. Al-Wāqidī said: The caliphate came to him while he was at al-Zaytūnah in a residence of his, and the courier brought him the staff and the seal, and greeted him with the caliphate. He rode from al-Ruṣāfah until he reached Damascus, and he took up the affairs of the caliphate in the most complete manner. Hishām b. ʿAbd al-Malik was born in the year seventy-something, and he was made successor by a covenant from his brother Yazīd. Muṣʿab al-Zubayrī said: ʿAbd al-Malik saw in his sleep that he urinated in the miḥrāb four times, and he asked Saʿīd b. al-Musayyib, who said: Four of his own loins' children will rule, and the last of them will be Hishām. Hishām was resolute and intelligent. He would not admit any wealth into his treasury until forty oath-takers testified: It has been taken from his right, and he has given every possessor of a right his due. Al-Aṣmaʿī said: A man once made Hishām hear some words, and Hishām said to him: O you, it is not for you to make your caliph hear. He said: He once became angry with a man and said: By God, I have considered striking you with a whip. Saḥbal b. Muḥammad said: I have not seen any of the caliphs to whom blood was more hateful or more distressing than Hishām. It is reported from Hishām that he said: Nothing of the pleasures of this world remains... except that I have attained it, except one thing: a brother with whom I could dispense with the burden of caution between me and him. Al-Shāfiʿī said: When Hishām built al-Ruṣāfah in Qinnasrīn... he wished to be alone one day in which no grief would come to him, but before midday a blood-stained feather came to him from one of the frontiers, and it was brought to him. He said: Not even one day! It is said that this verse is his, and no other is preserved from him: If you do not disobey desire, desire will lead you to some of what will be said against you. He died in Rabīʿ al-Ākhir, year 125. [The wisdom in addressing the ruler] Ibn ʿAsākir reported from Ibrāhīm b. Abī ʿAblah, who said: Hishām b. ʿAbd al-Malik wanted to appoint me over the land tax of Egypt, but I refused. He became angry until his face twitched—he had a squint in his eyes—and he looked at me with a disapproving look and said: You will take charge willingly or you will take charge unwillingly. I held back from speaking until his anger subsided, then I said: O Commander of the Faithful, may I speak? He said: Yes. I said: God Almighty said in His Mighty Book: {Indeed, We offered the Trust to the heavens and the earth and the mountains, but they refused to bear it} to the end of the verse. By God, O Commander of the Faithful, He did not become angry with them when they refused, nor did He compel them when they disliked it. I am not more deserving that you should be angry with me if I refuse, nor should you compel me if I dislike it. He laughed and excused me. [The exhortation of Khālid b. Ṣafwān to Hishām b. ʿAbd al-Malik] It is also reported from Khālid b. Ṣafwān, who said: I came as a delegate to Hishām b. ʿAbd al-Malik, and he said: Give it, O Ibn Ṣafwān. I said: A certain king went out for a pleasure excursion to al-Khawarnaq, and he was a man of knowledge along with abundance and dominance. He looked and said to his companions: To whom does this belong? They said: To the king. He said: Have you seen anyone given the like of what I have been given? With him was a man from the remnants of the bearers of the proof, and he said: You have asked about a matter; do you permit me to answer? He said: Yes. He said: Do you consider what you are in—is it something you have always been in, or something that came to you as an inheritance and will pass from you to another just as it came to you? He said: It is so. He said: Then do you marvel at a small thing in which you will remain only a little, and from which you will be removed for a long time, and for which you will be held to account?! He said: Woe to you! Where is the escape? Where is the recourse? And a shudder seized him. He said: Either you remain in your kingdom and act in obedience to God Almighty through what displeases you and what pleases you, or you strip yourself of your kingdom, lay down your crown, cast off your worn garments, and worship your Lord. He said: I will think tonight and come to you before dawn. When it was before dawn... he knocked on his door and said: I have chosen this mountain and the deserts of the earth, and I have put on my haircloth garments. If you will be my companion... do not oppose. So they kept to the mountain until they both died. About him ʿAdī b. Zayd b. al-Ḥimār said: O you who gloat and reproach about time, are you the one exempt and preserved? Or do you hold a firm covenant from the days? No, you are ignorant and deceived. Who have you seen that the fates made immortal, or who has a protector against being wronged? Where is Kisrā, Kisrā of kings, Abū Sāsān, or where before him is Sābūr? And the noble sons of al-Aṣfar, kings of the Byzantines—no mention of them remains, And the builder of al-Ḥuḍr when he built it, when the Tigris and the Khābūr were taxed for him, He raised it with marble and covered it with lime, so for the birds in its heights are nests. The vicissitudes of fate did not spare him, and the kingdom perished from him, and his gate is deserted. And remember the lord of al-Khawarnaq when he looked out one day—and remembrance is for guidance— His wealth pleased him, and the abundance of what he owned, while the sea and al-Sadīr lay before him. Then his heart turned back, and he said: What delight is there for a living being who ends in death? Then after success and kingship and nation, the graves there concealed them. Then they became as if they were leaves dried up, which the east wind and the west wind carried away. He said: Hishām wept until his beard was soaked, and he ordered his buildings to be torn down and his furnishings folded up, and he kept to his palace. The clients and servants came to Khālid b. Ṣafwān and said: What did you intend for the Commander of the Faithful? You have ruined his pleasure for him. He said: Away from me; I have covenanted with God that I will never be alone with a king... except that I remind him of God Almighty.
Tarikh (al-Tabari) 2487No grade recorded
وِلَايَةِ خَالِدٍ الْقَسْرِيِّ الْعِرَاقَ وفي سنة خمس ومائة عَزَلَ هِشَامٌ عُمَرَ بْنَ هُبَيْرَةَ عَنِ الْعِرَاقِ، وَاسْتَعْمَلَ خَالِدَ بْنَ عَبْدِ اللَّهِ الْقَسْرِيَّ فِي شَوَّالٍ. قَالَ عُمَرُ بْنُ يَزِيدَ بْنِ عُمَيْرٍ الْأُسَيِّدِيُّ: دَخَلْتُ عَلَى هِشَامٍ وَخَالِدٌ عِنْدَهُ، وَهُوَ يَذْكُرُ طَاعَةَ أَهْلِ الْيَمَنِ، فَقُلْتُ: وَاللَّهِ مَا رَأَيْتُ هَكَذَا خَطَأً وَخَطَلًا، وَاللَّهِ مَا فُتِحَتْ فِتْنَةٌ فِي الْإِسْلَامِ إِلَّا بِأَهْلِ الْيَمَنِ، هُمْ قَتَلُوا عُثْمَانَ، وَهُمْ خَلَعُوا عَبْدَ الْمَلِكِ، وَإِنَّ سُيُوفَنَا لَتَقْطُرُ مِنْ دِمَاءِ أَهْلِ الْمُهَلَّبِ. قَالَ: فَلَمَّا قُمْتُ تَبِعَنِي رَجُلٌ مِنْ آلِ مَرْوَانَ، فَقَالَ: يَا أَخَا بَنِي تَمِيمٍ وَرَتْ بِكَ زِنَادِي، قَدْ سَمِعْتُ مَقَالَتَكَ، وَأَمِيرُ الْمُؤْمِنِينَ قَدْ وَلَّى خَالِدًا الْعِرَاقَ، وَلَيْسَتْ لَكَ بِدَارٍ ! فَسَارَ خَالِدٌ إِلَى الْعِرَاقِ مِنْ يَوْمِهِ. وَقِيلَ: إِنَّهُ اسْتَعْمَلَهُ عَلَى الْعِرَاقِ فِي سَنَةِ سِتٍّ وَمِائَةٍ. وَالْمَشْهُورُ الْأَوَّلُ.
✧ The Governorship of Khālid al-Qasrī over Iraq In the year 105, Hishām dismissed ʿUmar b. Hubayrah from Iraq and appointed Khālid b. ʿAbd Allāh al-Qasrī in Shawwāl. ʿUmar b. Yazīd b. ʿUmayr al-Usayyidī said: I entered upon Hishām while Khālid was with him, and he was mentioning the obedience of the people of Yemen. I said: By God, I have not seen such error and folly. By God, no strife has ever broken out in Islam except through the people of Yemen. They killed ʿUthmān, and they deposed ʿAbd al-Malik, and indeed our swords are still dripping with the blood of the family of al-Muhallab. He said: When I rose, a man from the family of Marwān followed me and said: O brother of Banū Tamīm, my thoughts have been kindled by you. I heard your words, and the Commander of the Faithful has appointed Khālid over Iraq, and it is not a place for you! So Khālid set out for Iraq that very day. It is said that he appointed him over Iraq in the year 106. The well-known view is the former.
Tarikh (al-Tabari) 2488No grade recorded
دُعَاةِ بَنِي عَبَّاسٍ قِيلَ: وَفِي سنة خمس ومائة قَوِيَ أَمْرُ دَعْوَةِ بَنِي الْعَبَّاسِ فِي السِّرِّ بِأَرْضِ الْعِرَاقِ حيث قَدِمَ بُكَيْرُ بْنُ مَاهَانَ مِنَ السِّنْدِ، وَكَانَ بِهَا مَعَ الْجُنَيْدِ بْنِ عَبْدِ الرَّحْمَنِ. فَلَمَّا عُزِلَ الْجُنَيْدُ قَدِمَ بُكَيْرٌ الْكُوفَةَ، وَمَعَهُ أَرْبَعُ لَبِنَاتٍ مِنْ فِضَّةٍ، وَلَبِنَةٌ مِنْ ذَهَبَ، فَلَقِيَ أَبَا عِكْرِمَةَ الصَّادِقَ وَمَيْسَرَةَ وَمُحَمَّدَ بْنَ خُنَيْسٍ، وَسَالِمًا الْأَعْيَنَ، وَأَبَا يَحْيَى مَوْلَى بَنِي سَلِمَةَ، فَذَكَرُوا لَهُ أَمْرَ دَعْوَةِ بَنِي هَاشِمٍ، فَقَبِل ذَلِكَ وَرَضِيَهُ وَأَنْفَقَ مَا مَعَهُ عَلَيْهِمْ، وَدَخَلَ إِلَى مُحَمَّدِ بْنِ عَلِيٍّ، وَمَاتَ مَيْسَرَةُ فَأَقَامَهُ مَقَامَهُ.
✧ The Callers of Banū ʿAbbās It is said: In the year 105, the affair of the call of Banū al-ʿAbbās strengthened in secret in the land of Iraq, when Bukayr b. Māhān arrived from al-Sind, where he had been with al-Junayd b. ʿAbd al-Raḥmān. When al-Junayd was dismissed, Bukayr came to al-Kūfah, and with him were four bricks of silver and one brick of gold. He met Abū ʿIkrimah al-Ṣādiq, Maysarah, Muḥammad b. Khunays, Sālim al-Aʿyan, and Abū Yaḥyā, the mawlā of Banū Salimah. They mentioned to him the affair of the call of Banū Hāshim, and he accepted that and approved of it, and spent what he had with him on them. He entered upon Muḥammad b. ʿAlī; and Maysarah died, so he appointed him in his place.
Tarikh (al-Tabari) 2489No grade recorded
وفي سَنَةُ خَمْسٍ وَمِائَةٍ غَزَا الْجَرَّاحُ بْنُ عَبْدِ اللَّهِ الْحَكَمِيُّ بِلَادَ اللَّانِ، وَفَتَحَ حُصُونًا كَثِيرَةً، وَبِلَادًا مُتَّسِعَةَ الْأَكْنَافِ مِنْ وَرَاءِ بَلَنْجَرَ 72، وَأَصَابَ غَنَائِمَ جَمَّةً، وَسَبَى خَلْقًا مِنْ أَوْلَادِ الْأَتْرَاكِ. وَفِيهَا غَزَا مُسْلِمُ بْنُ سَعِيدٍ بِلَادَ التُّرْكِ، وَحَاصَرَ مَدِينَةً عَظِيمَةً مِنْ بِلَادِ الصُّغْدِ فَصَالَحَهُ مَلِكُهَا عَلَى مَالٍ كَثِيرٍ يَحْمِلُهُ إِلَيْهِ. وَفِيهَا غَزَا سَعِيدُ بْنُ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ بِلَادَ الرُّومِ، فَبَعَثَ بَيْنَ يَدَيْهِ سِرِّيَّةً أَلْفَ فَارِسٍ فَأُصِيبُوا جَمِيعًا. وَغَزَا مَسْلَمَةُ أَفْشِينَ، فَصَالَحَ أَهْلَهَا عَلَى سِتَّةِ آلَافِ رَأْسٍ، وَدُفِعَ إِلَيْهِ الْقَلْعَةُ، وَذَلِكَ لِتَمَامِ خَمْسٍ وَمِائَةٍ بَعْدَ مَوْتِ يَزِيدَ بْنِ عَبْدِ الْمَلِكِ. وَفِيهَا غَزَا مَرْوَانُ بْنُ مُحَمَّدٍ الصَّائِفَةَ الْيُمْنَى، فَافْتَتَحَ قُونِيَةَ مِنْ أَرْضِ الرُّومِ وَكُمْخَ.
✧ In the year one hundred and five. Al-Jarrāḥ b. ʿAbd Allāh al-Ḥakamī raided the land of the Lān and conquered many fortresses and wide-territoried regions beyond Balanjar 72, and obtained abundant spoils and took captive a multitude of the children of the Turks. In it, Muslim b. Saʿīd raided the land of the Turks and besieged a great city of the land of al-Ṣughd, and its king made peace with him for much wealth that he would convey to him. In it, Saʿīd b. ʿAbd al-Malik b. Marwān raided the land of the Byzantines, and he sent before him a raiding party of a thousand horsemen, and they were all slain. And Maslama raided Afshīn, and made peace with its people for six thousand heads, and the fortress was delivered to him, and that was at the completion of one hundred and five, after the death of Yazīd b. ʿAbd al-Malik. In it, Marwān b. Muḥammad raided the right summer expedition, and conquered Qūniya in the land of the Byzantines, and Kumakh.
Tarikh (al-Tabari) 2490No grade recorded
وحَجَّ بِالنَّاسِ في سنة خمس ومائة إِبْرَاهِيمُ بْنُ هِشَامِ بْنِ إِسْمَاعِيلَ الْمَخْزُومِيُّ خَالُ أَمِيرِ الْمُؤْمِنِينَ، أَخُو أُمِّهِ عَائِشَةَ بِنْتِ هِشَامِ بْنِ إِسْمَاعِيلَ وَلَمْ تَلِدْ مِنْ عَبْدِ الْمَلِكِ سِوَاهُ حَتَّى طَلَّقَهَا ; لِأَنَّهَا كَانَتْ حَمْقَاءَ. وأَرْسَلَ إِلَى عَطَاءٍ: مَتَى أَخْطُبُ ؟ قَالَ: بَعْدَ الظُّهْرِ قَبْلَ التَّرْوِيَةِ بِيَوْمٍ، فَخَطَبَ قَبْلَ الظُّهْرِ، وَقَالَ: أَخْبَرَنِي رَسُولِي عَنْ عَطَاءٍ، فَقَالَ عَطَاءٌ: مَا أَمَرْتُهُ إِلَّا بَعْدَ الظُّهْرِ، فَاسْتَحْيَا. وَكَانَ هَذِهِ السَّنَةَ عَلَى الْمَدِينَةِ وَمَكَّةَ وَالطَّائِفِ عَبْدُ الْوَاحِدِ النَّضْرِيُّ. وَكَانَ عَلَى الْعِرَاقِ وَخُرَاسَانَ: عُمَرُ بْنُ هُبَيْرَةَ. وَكَانَ عَلَى قَضَاءِ الْكُوفَةِ: حُسَيْنُ بْنُ حَسَنٍ الْكِنْدِيُّ. وَعَلَى قَضَاءِ الْبَصْرَةِ: مُوسَى بْنُ أَنَسٍ.
✧ The people were led in the pilgrimage in the year one hundred and five by Ibrāhīm b. Hishām b. Ismāʿīl al-Makhzūmī, the maternal uncle of the Commander of the Faithful, the brother of his mother ʿĀʾishah bt. Hishām b. Ismāʿīl. She bore no child to ʿAbd al-Malik besides him, until he divorced her, because she was foolish. He sent to ʿAṭāʾ: "When should I deliver the sermon?" He said: "After noon, one day before the Day of Tarwiyah." So he delivered the sermon before noon, and said: "My messenger informed me on the authority of ʿAṭāʾ." ʿAṭāʾ said: "I did not command him except after noon," and he felt ashamed. In this year, the governor of Madinah, Makkah, and al-Ṭāʾif was ʿAbd al-Wāḥid al-Naḍrī. The governor of Iraq and Khurāsān was ʿUmar b. Hubayrah. The judge of Kufa was Ḥusayn b. Ḥasan al-Kindī. The judge of Basra was Mūsā b. Anas.
Tarikh (al-Tabari) 2491No grade recorded
ذِكْرُ مَنْ تُوُفِّيَ فِي سنة خمس ومائة مِنَ الْأَكَابِرِ أَبَانُ بْنُ عُثْمَانَ بْنِ عَفَّانَ أَبَانُ بْنُ عُثْمَانَ بْنِ عَفَّانَ، يُكَنَّى أَبَا سَعِيدٍ وَلِيَ الْمَدِينَةَ لِعَبْدِ الْمَلِكِ سَبْعَ سِنِينَ وَأَشْهُرٍ، وَهُوَ أَحَدُ سَبْعَةٍ مِنْ فُصَحَاءِ الْإِسْلَامِ، سَعِيدُ بْنُ الْعَاصِ، وَعَبْدُ الرَّحْمَنِ بْنُ عُمَيْرٍ اللَّيْثِيُّ، وَأَبُو الْأَسْوَدِ الدُّؤَلِيُّ، وَمُحَمَّدُ بْنُ سَعْدِ بْنِ أَبِي وَقَّاصٍ، وَالْحَسَنُ الْبَصْرِيُّ، وَقَبِيصَةُ بْنُ جَابِرٍ الْأَسَدِيُّ. وَوُلِدَ [لَهُ] سِتَّةُ ذُكُورٍ مِنْهُمْ عَبْدُ الرَّحْمَنِ بْنُ أَبَانَ. وَكَانَ مِنْ أَزْهَدِ النَّاسِ، وَعَقِبُ أَبَانَ كَثِيرٌ بِنَاحِيَةِ الْأَنْدَلُسِ. تُوُفِّيَ بِالْمَدِينَةِ فِي هَذِهِ السَّنَةِ بَعْدَ أَنْ فَلَجَ سِنَّهُ أَعْظَمُ فَالِجٍ حَتَّى ضُرِبَ بِهِ الْمَثَلُ. وَكَانَ بِهِ وَضَحٌ عَظِيمٌ، وَصَمَمٌ شَدِيدٌ، وَحَوَلٌ قَبِيحٌ. وَهُوَ وَأَخَوَاهُ عَمْرٌو وَعُمَرُ لِأُمٍّ وَاحِدَةٍ. شُفَيُّ بْنُ مَاتِعٍ، أَبُو عُبَيْدٍ الْأَصْبَحِيُّ شُفَيُّ بْنُ مَاتِعٍ، أَبُو عُبَيْدٍ الْأَصْبَحِيُّ: يَرْوِي عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو، وَأَبِي هُرَيْرَةَ. وَكَانَ عَالِمًا حَكِيمًا. رَوَى عَنْهُ أَبُو قَبِيلٍ الْمَعَافِرِيُّ وَغَيْرُهُ. وَكَانَ شُفَيٌّ إِذَا أَقْبَلَ يَقُولُ عَبْدُ اللَّهِ بْنُ عَمْرٍو: جَاءَكُمْ أَعْلَمُ مَنْ عَلَيْهَا. عَبْدُ اللَّهِ بْنُ حَبِيبِ بْنِ رَبِيعَةَ عَبْدُ اللَّهِ بْنُ حَبِيبِ بْنِ رَبِيعَةَ، أَبُو عَبْدِ الرَّحْمَنِ السُّلَمِيُّ الْكُوفِيُّ: سَمِعَ عُثْمَانَ، وَعَلِيًّا، وَابْنَ مَسْعُودٍ، وَحُذَيْفَةَ، وَغَيْرَهُمْ. رَوَى عَنْهُ سَعِيدُ بْنُ جُبَيْرٍ، وَإِبْرَاهِيمُ النَّخَعِيُّ. وَأَقْرَأَ الْقُرْآنَ النَّاسَ أَرْبَعِينَ سَنَةً، وَصَامَ ثَمَانِينَ رَمَضَانَ. عَنْ عَطَاءِ بْنِ السَّائِبِ، قَالَ: دَخَلْنَا عَلَى عَبْدِ اللَّهِ بْنِ حَبِيبٍ وَهُوَ يَقْضِي فِي مَسْجِدِهِ، فَقُلْنَا: يَرْحَمُكَ اللَّهُ لَوْ تَحَوَّلْتَ إِلَى فِرَاشِكَ، فَقَالَ: حَدَّثَنِي مَنْ سَمِعَ مِنَ النَّبِيَّ ﷺ يَقُولُ: "لَا يَزَالُ الْعَبْدُ فِي صَلَاةٍ مَا كَانَ فِي مُصَلَّاهُ يَنْتَظِرُ الصَّلَاةَ، تَقُولُ الْمَلَائِكَةُ: اللَّهُمَّ اغْفِرْ لَهُ، اللَّهُمَّ ارْحَمْهُ". فَأُرِيدُ أَنْ أَمُوتَ وَأَنَا فِي مَسْجِدِي. تُوُفِّيَ فِي هَذِهِ السَّنَةِ وَلَهُ تِسْعُونَ سَنَةً. عِكْرِمَةُ مَوْلَى عَبْدِ اللَّهِ بْنِ عَبَّاسٍ عِكْرِمَةُ مَوْلَى عَبْدِ اللَّهِ بْنِ عَبَّاسٍ، يُكَنَّى أَبَا عَبْدِ اللَّهِ: تُوُفِّيَ ابْنُ عَبَّاسٍ وَهُوَ عَبْدٌ، فَاشْتَرَاهُ خَالِدُ بْنُ يَزِيدَ بْنِ مُعَاوِيَةَ مِنْ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ بِأَرْبَعَةِ آلَافِ دِينَارٍ، فَبَلَغَ ذَلِكَ عِكْرِمَةَ فَأَتَى عَلِيًّا فَقَالَ: بِعْتَ عِلْمَ أَبِيكَ بِأَرْبَعَةِ آلَافِ دِينَارٍ، فَرَاحَ عَلِيٌّ إِلَى خَالِدٍ فَاسْتَقَالَهُ فَأَقَالَهُ فَأَعْتَقَهُ. وَكَانَ يَرْوِي عَنِ ابْنِ عَبَّاسٍ، وَأَبِي هُرَيْرَةَ، وَالْحُسَيْنِ بْنِ عَلِيٍّ، وَعَائِشَةَ. عَنْ عِكْرِمَةَ، قَالَ: كَانَ ابْنُ عَبَّاسٍ يَجْعَلُ فِي رِجْلِي الْكَبْلَ يُعَلِّمُنِي الْقُرْآنَ، وَالسُّنَنَ. وَكَانَ الشَّعْبِيُّ يَقُولُ: مَا بَقِيَ أَحَدٌ أَعْلَمَ بِكِتَابِ اللَّهِ مِنْ عِكْرِمَةَ. وَقَالَ جَابِرُ بْنُ زَيْدٍ: عِكْرِمَةُ أَعْلَمُ النَّاسِ. وَقَالَ قَتَادَةُ: أَعْلَمُهُمْ بِالتَّفْسِيرِ عِكْرِمَةُ. تُوُفِّيَ عِكْرِمَةُ بِالْمَدِينَةِ فِي هَذِهِ السَّنَةِ، وَقِيلَ: فِي سَنَةِ سَبْعٍ، وَقِيلَ: فِي سَنَةِ سِتٍّ، وَهُوَ ابْنُ ثَمَانِينَ سَنَةً. غَزْوَانُ بْنُ غَزْوَانَ الرَّقَاشِيُّ غَزْوَانُ بْنُ غَزْوَانَ الرَّقَاشِيُّ، وَقِيلَ: غَزْوَانُ بْنُ زَيْدٍ: كَانَ مِنْ كِبَارِ الصَّالِحِينَ. عن عُثْمَانُ بْنُ عَبْدِ الْحَمِيدِ الرَّقَاشِيُّ، قَالَ: سَمِعْتُ مَشْيَخَتَنَا يَذْكُرُونَ: أَنْ غَزْوَانَ لَمْ يَضْحَكْ مُنْذُ أَرْبَعِينَ سَنَةً. وَكَانَ غَزْوَانُ يَغْزُو، فَإِذَا أَقْبَلَتِ الرِّفَاقُ رَاجِعِينَ تَسْتَقْبِلُهُمْ أُمُّهُ فَتَقُولُ لَهُمْ: أَمَا تَعْرِفُونَ غَزْوَانَ، فَيَقُولُونَ: وَيْحَكِ يَا عَجُوزُ، ذَاكَ سَيِّدُ الْقَوْمِ. كُثَيِّرُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ الْأَسْوَدِ بْنِ عَامِرِ بْنِ عُوَيْمِرِ بْنِ مَخْلَدٍ، أَبُو صَخْرٍ الْخُزَاعِيُّ الشَّاعِرُ كُثَيِّرُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ الْأَسْوَدِ بْنِ عَامِرِ بْنِ عُوَيْمِرِ بْنِ مَخْلَدٍ، أَبُو صَخْرٍ الْخُزَاعِيُّ الشَّاعِرُ: وَاسْمُ أُمِّهِ جُمُعَةُ بِنْتُ الْأَشْيَمِ بْنِ خَالِدٍ، وَقِيلَ: جُمْعَةُ بِنْتُ كَعْبِ بْنِ عَمْرٍو. وَقِيلَ: كَانَتْ كُنْيَةُ جَدِّهِ أَبِي أُمِّهِ أَبَا جُمْعَةَ، فَلِذَلِكَ قِيلَ: ابْنُ أَبِي جُمْعَةَ. وَكَانَ شَاعِرًا مُجِيدًا إِلَّا أَنَّهُ كَانَ رَافِضِيًّا يَقُولُ بِإِمَامَةِ مُحَمَّدِ بْنِ الْحَنَفِيَّةِ، وَأَنَّهُ أَحَقُّ مِنَ الْحَسَنِ وَالْحُسَيْنِ بِالْإِمَامَةِ وَمِنْ سَائِرِ النَّاسِ. وَأَنَّهُ حَيٌّ مُقِيمٌ بِجَبَلِ رَضْوَى لَا يَمُوتُ. وَمَدَحَ عَبْدَ الْمَلِكِ وَعُمَرَ بْنَ عَبْدِ الْعَزِيزِ، وَكَانَ يَقُولُ بِالتَّنَاسُخِ وَالرَّجْعَةِ. وَكَانَ يَقُولُ: أَنَا يُونُسُ بْنُ مَتَّى، يَعْنِي أَنَّ رُوحَهُ نُسِخَتْ فِيَّ. وَقَالَ يَوْمًا: مَا يَقُولُ النَّاسُ فِيَّ؟ قِيلَ: يَقُولُونَ إِنَّكَ الدَّجَّالُ، فَقَالَ: إِنِّي لَأَجِدُ فِي عَيْنَيَّ ضَعْفًا مُنْذُ أَيَّامٍ. وَكَانَ بِمَكَّةَ وَقَدْ وَرَدَ عَلَى الْأُمَرَاءِ الْأَمْرُ بِلَعْنِ عَلِيٍّ ؓ، فَرَقَى الْمِنْبَرَ وَأَخْذَ بِأَسْتَارِ الْكَعْبَةِ وَقَالَ: لَعَنَ اللَّهُ مَنْ يَسُبُّ عَلِيًّا وَبَنِيهِ مِنْ سُوقَةٍ وَإِمَامِ أَيُسَبُّ الْمُطَهَّرُونَ أُصُولًا وَالْكِرَامُ الْأَخْوَالِ وَالْأَعْمَامِ يَأْمَنُ الطَّيْرُ وَالْحَمَامُ وَلَا يَأْمَنُ آلُ الرَّسُولِ عِنْدَ الْمَقَامِ فَأَنْزَلُوهُ عَنِ الْمِنْبَرِ وَأَثْخَنُوهُ ضَرْبًا بِالنِّعَالِ وَغَيْرِهَا فَقَالَ: إِنَّ امْرَأً كَانَتْ مَسَاوِئُهُ حُبَّ النَّبِيِّ بِغَيْرِ ذِي عَتْبِ وَبَنِي أَبِي حَسَنٍ وَوَالِدِهِمْ مَنْ طَابَ فِي الْأَرْحَامِ وَالصُّلْبِ أَتَرَوْنَ ذَنْبًا أَنْ أُحِبَّهُمُ بَلْ حُبُّهُمْ كَفَّارَةُ الذَّنْبِ وَكَانَ كُثَيِّرٌ دَمِيمَ الْخِلْقَةِ فَاسْتَزَارَهُ عَبْدُ الْمَلِكِ، فَازْدَرَاهُ لِدَمَامَتِهِ، فَقَالَ: تَسْمَعُ بِالْمُعِيدِيِّ خَيْرٌ مِنْ أَنْ تَرَاهُ، فَقَالَ كُثَيِّرٌ: تَرَى الرَّجُلَ النَّحِيفَ فَتَزْدَرِيهِ وَفِي أَثْوَابِهِ أَسَدٌ مَزِيرُ فَقَالَ لَهُ: إِنْ كُنَّا أَسَأْنَا اللِّقَاءَ فَلَسْنَا نُسِيءُ الثَّوَاءَ، حَاجَتُكَ، قَالَ: تُزَوِّجُنِي عَزَّةَ، فَأَرَادَ أَهْلَهَا عَلَى ذَلِكَ، فَقَالُوا: هِيَ بَالِغٌ وَأَحَقُّ بِنَفْسِهَا، فَقِيلَ لَهَا، فَقَالَتْ: أَبْعَدَ مَا تَشَبَّبَ بِي وَشَهَرَنِي فِي الْعَرَبِ مَا لِي إِلَى ذَلِكَ سَبِيلٌ. وعَنِ الْعُتْبِيِّ، قَالَ: كَانَ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ يُحِبُّ النَّظَرَ إِلَى كُثَيِّرٍ إِذْ دَخَلَ عَلَيْهِ آذِنُهُ يَوْمًا، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، هَذَا كُثَيِّرٌ بِالْبَابِ، فَاسْتَبْشَرَ عَبْدُ الْمَلِكِ وَقَالَ: أَدْخِلْهُ يَا غُلَامُ، فَأُدْخِلَ كُثَيِّرٌ - وَكَانَ دَمِيمًا حَقِيرًا تَزْدَرِيهِ الْعَيْنُ - فَسَلَّمَ بِالْخِلَافَةِ، فَقَالَ عَبْدُ الْمَلِكِ: تَسْمَعُ بِالْمُعِيدِيِّ خَيْرٌ مِنْ أَنْ تَرَاهُ، فَقَالَ كُثَيِّرٌ: مَهْلًا يَا أَمِيرَ الْمُؤْمِنِينَ، فَإِنَّمَا الرَّجُلُ بِأَصْغَرَيْهِ: لِسَانِهِ وَقَلْبِهِ، فَإِنْ نَطَقَ نَطَقَ بِبَيَانٍ، وَإِنْ قَاتَلَ قَاتَلَ بِجَنَانٍ، وَأَنَا الَّذِي أَقُولُ: وَجَرَّبْتُ الْأُمُورَ وَجَرَّبَتْنِي فَقَدْ أَبْدَتْ عَرِيكَتِيَ الْأُمُورُ وَمَا تَخْفَى الرِّجَالُ عَلَيَّ إِنِّي بِهِمْ لَأَخُو مُثَاقَفَهٍ خَبِيرُ تَرَى الرَّجُلَ النَّحِيفَ فَتَزْدَرِيهِ وَفِي أَثْوَابِهِ أَسَدٌ مَزِيرُ وَيُعْجِبُكَ الطَّرِيرُ فَتَبْتَلِيهِ فَيُخْلِفُ ظَنَّكَ الرَّجُلُ الطَّرِيرُ وَمَا عِظَمُ الرِّجَالِ لَهُمْ بِزَيْنٍ وَلَكِنْ زَيْنُهَا كَرَمٌ وَخِيرُ بُغَاثُ الطَّيْرِ أَطْوَلُهَا جُسُومًا وَلَمْ تَطُلِ الْبُزَاةُ وَلَا الصُّقُورُ بُغَاثُ الطَّيْرِ أَكْثَرُهَا فِرَاخًا وَأُمُّ الصَّقْرِ مِقْلَاتٌ نَزُورُ لَقَدْ عَظُمَ الْبَعِيرُ بِغَيْرِ لُبٍّ فَلَمْ يَسْتَغْنِ بِالْعِظَمِ الْبَعِيرُ فَيُرْكَبُ ثُمَّ يُضْرَبُ بِالْهَرَاوِي وَلَا عُرْفٌ لَدَيْهِ وَلَا نَكِيرُ ثُمَّ قَالَ لَهُ: يَا كُثَيِّرُ أَنْشِدْنِي فِي إِخْوَانٍ ذَكَّرُوكَ بِهَذَا، فَأَنْشَدَهُ: خَيْرُ إِخْوَانِكَ الْمُنَازِلُ فِي الْمُرِّ وَأَيْنَ الشَّرِيكُ فِي الْمُرِّ أَيْنَا الَّذِي إِنْ حَضَرْتَ سَرَّكَ فِي الْحَيِّ وَإِنْ غِبْتَ كَانَ أُذُنًا وَعَيْنَا ذَاكَ مِثْلُ الْحُسَامِ أَخْلَصُهُ الْقَيْنُ جَلَّاهُ الْجَلَاءُ فَازْدَادَ زَيْنَا أَنْتَ فِي مَعْشَرٍ إِذَا غِبْتَ عَنْهُمْ بَدَّلُوا كُلَّ مَا يَزِينُكَ شَيْنَا وَإِذَا مَا رَأَوْكَ قَالُوا جَمِيعًا أَنْتَ [مِنْ] أَكْرَمِ الرِّجَالِ عَلَيْنَا فَقَالَ لَهُ عَبْدُ الْمَلِكِ: يَغْفِرُ اللَّهُ لَكَ يَا كُثَيِّرُ، فَأَيْنَ الْإِخْوَانُ غَيْرَ أَنِّي أَقُولُ: صَدِيقُكَ حِينَ تَسْتَغْنِي كَثِيرٌ وَمَا لَكَ عِنْدَ فَقْرِكَ مِنْ صَدِيقِ [فَلَا تُنْكِرْ عَلَى أَحَدٍ إِذَا مَا طَوَى عَنْكَ الزِّيَارَةَ عِنْدَ ضِيِقِ] وَكُنْتُ إِذَا الصَّدِيقُ أَرَادَ غَيْظِي عَلَى حَنَقٍ وَأَشْرَقَنِي بِرِيقِي غَفَرْتُ ذُنُوبَهُ وَصَفَحْتُ عَنْهُ مَخَافَةَ أَنْ أَكُونَ بِلَا صَدِيقِ وَكَانَ كُثَيِّرُ يَعْشَقُ عَزَّةَ بِنْتَ حُمَيْدِ بْنِ وَقَّاصٍ، وَهِيَ مِنْ بِنِي ضَمْرَةَ، وَتَشَبَّبَ بِهَا، وَكَانَتْ حُلْوَةً مَلِيحَةً، وَكَانَ ابْتِدَاءُ عِشْقِهِ لَهَا مَا رَوَى الزُّبَيْرُ بْنُ بَكَّارٍ، بسنده عن إِبْرَاهِيمُ بْنُ يَعْقُوبَ بْنِ جُمَيْعٍ: أَنَّهُ كَانَ أَمْرُ كُثَيِّرٍ أَنَّهُ مَرَّ بِنِسْوَةٍ مِنْ بَنِي ضَمْرَةَ وَمَعَهُ غَنَمٌ، فَأَرْسَلْنَ إِلَيْهِ عَزَّةَ وَهِيَ صَغِيرَةٌ، فَقَالَتْ: تَقُولُ لَكَ النِّسْوَةُ: بِعْنَا كَبْشًا مِنْ هَذِهِ الْغَنَمِ وَأَنْسِئْنَا بِثَمَنِهِ إِلَى أَنْ تَرْجِعَ، فَأَعْطَاهَا كَبْشًا فَأَعْجَبَتْهُ حِينَئِذٍ، فَلَمَّا رَجَعَ جَاءَتْهُ امْرَأَةٌ مِنْهُنَّ بِدَرَاهِمِهِ، فَقَالَ: أَيْنَ الصَّبِيَّةُ الَّتِي أَخَذَتْ مِنِّي الْكَبْشَ؟ قَالَتْ: وَمَا تَصْنَعُ بِهَا، هَذِهِ دَرَاهِمُكَ، قَالَ: لَا آخُذُ دَرَاهِمِي إِلَّا مِمَّنْ دَفَعْتُ إِلَيْهِ، وَقَالَ: قَضَى كُلُّ ذِي دَيْنٍ فَوَفَّى غَرِيمَهُ وَعَزَّةُ مَمْطُولٌ مُعَنًّى غَرِيمُهَا وَفِي رِوَايَةٍ أَنَّهُ أَنْشَدَهُنَّ: نَظَرْتُ إِلَيْهَا نَظْرَةً وَهْيَ عَاتِقٌ عَلَى حِينِ أَنْ شَبَّتْ وَبَانَ نُهُودُهَا نَظَرْتُ إِلَيْهَا نَظْرَةً مَا يَسُرُّنِي بِهَا حُمْرُ أَنْعَامِ الْبِلَادِ وَسُودُهَا وَكُنْتُ إِذَا مَا جِئْتُ سَعِدًا بِأَرْضِهَا أَرَى الْأَرْضَ تُطْوَى لِي وَيَدْنُو بِعِيدُهَا مِنَ الْخَفَرَاتِ الْبِيضِ وَدَّ جَلِيسُهَا إِذَا مَا انْقَضَتْ أُحْدُوثَةٌ لَوْ تُعِيدُهَا ثُمَّ أَحَبَّتْهُ عَزَّةُ أَشَدَّ مِنْ حُبِّهِ إِيَّاهَا، وَدَخَلَتْ إِلَيْهِ يَوْمًا وَهُوَ يَبْرِي السِّهَامَ فَحَدَّثَتْهُ وَهُوَ يَبْرِي فَبَرَى ذِرَاعَهُ وَسَالَ الدَّمُ وَهُوَ لَا يَعْلَمُ. وَقَدْ حُكِيَ عَنْهُ أَنَّهُ لَمْ يَكُنْ بِالصَّادِقِ فِي مَحَبَّتِهِ. وَرُوِّينَا أَنَّ عَزَّةَ تَنَكَّرَتْ لَهُ فَتَبِعَهَا وَقَالَ: يَا سَيِّدَتِي قِفِي أُكَلِّمُكِ، قَالَتْ وَهَلْ تَرَكَتْ عَزَّةُ فِيكَ بَقِيَّةً لِأَحَدٍ، فَقَالَ: لَوْ أَنَّ عَزَّةَ أَمَةٌ لِي لَوَهَبْتُهَا لَكِ، قَالَتْ: فَكَيْفَ بِمَا قُلْتَ فِي عِزَّةَ؟ قَالَ: أَقْلِبُهُ لَكِ، فَسَفَرَتْ عَنْ وَجْهِهَا وَقَالَتْ: أَغَدْرًا يَا فَاسِقُ، وَمَضَتْ، فَقَالَ: أَلَا لَيْتَنِي قَبْلَ الَّذِي قُلْتُ شِيبَ لِي مِنَ السُّمِّ جُدْحَاتٌ بِمَاءِ الذَّرَارِحِ فَمُتُّ وَلَمْ تُعْلَمْ عَلَيَّ خِيَانَةٌ وَكَمْ طَالِبٍ لِلرِّبْحِ لَيْسَ بِرَابِحِ وعَنِ الزُّبَيْرِ بْنِ بَكَّارٍ، قَالَ: كَتَبَ إِلَيَّ إِسْحَاقُ بْنُ إِبْرَاهِيمَ الْمَوْصِلِيُّ يَقُولُ: حَدَّثَنِي أَبُو الْمُتَيِّعِ قَالَ: خَرَجَ كُثَيِّرٌ يَلْتَمِسُ عَزَّةَ وَمَعَهُ شُنَيْنَةٌ فِيهَا مَاءٌ فَأَخَذَهُ الْعَطَشُ فَتَنَاوَلَ الشُّنَيْنَةَ فَإِذَا هِيَ غِطَمٌّ مَا فِيهَا شَيْءٌ مِنَ الْمَاءِ، فَرُفِعَتْ لَهُ نَارٌ فَأَمَّهَا، فَإِذَا بِقُرْبِهَا مِظَلَّةٌ بِفِنَائِهَا عَجُوزٌ، فَقَالَتْ لَهُ: مَنْ أَنْتَ؟ قَالَ: أَنَا كُثَيِّرٌ، قَالَتْ: قَدْ كُنْتُ أَتَمَنَّى مُلَاقَاتَكَ فَالْحَمْدُ لِلَّهِ الَّذِي أَرَانِيكَ، قَالَ: وَمَا الَّذِي تَلْتَمِسِينَهُ عِنْدِي؟ قَالَتْ: أَلَسْتَ الْقَائِلَ: إِذَا مَا أُتِينَا خُلَّةٌ كَيْ تُزِيلَهَا أَبَيْنَا وَقُلْنَا الْحَاجِبِيَّةُ أَوَّلُ سَنُولِيكِ عُرْفًا إِنْ أَرَدْتِ وِصَالَنَا وَنَحْنُ لِتِلْكَ الْحَاجِبِيَّةِ أَوْصَلُ قَالَ: بَلَى، قَالَتْ: أَفَلَا قُلْتَ كَمَا قَالَ سَيِّدُكَ جَمِيلٌ: يَا رُبَّ عَارِضَةٍ عَلَيَّ وِصَالَهَا بِالْجِدِّ تَخْلِطُهُ بِقَوْلِ الْهَازِلِ فَأَجَبْتُهَا فِي الْقَوْلِ بَعْدَ تَأَمُّلٍ حُبِّي بُثَيْنَةَ عَنْ وِصَالِكِ شَاغِلِي لَوْ كَانَ فِي قَلْبِي كَقَدْرِ قُلَامَةٍ فَضْلًا وَصَلْتُكِ أَوْ أَتَتْكِ رَسَائِلِي قَالَ: دَعِي هَذَا وَاسْقِينِي مَاءً، قَالَتْ: وَاللَّهِ لَا سَقَيْتُكَ شَيْئًا، قَالَ: وَيْحَكِ إِنَّ الْعَطَشَ قَدْ أَضَرَّ بِي، قَالَتْ ثَكِلْتُ بُثَيْنَةَ إِنْ طَعِمْتَ عِنْدِي قَطْرَةَ مَاءٍ، فَكَانَ جَهْدُهُ أَنْ رَكَضَتْ رَاحِلَتُهُ وَمَضَى يَطْلُبُ الْمَاءَ، فَمَا بَلَغَهُ حَتَّى أَضْحَى النَّهَارُ وَقَدْ أَجْهَدَهُ الْعَطَشُ. قَالَ أَبُو بَكْرِ بْنِ الْأَنْبَارِيِّ: بسنده لَمَّا أُتِيَ يَزِيدُ بْنُ عَبْدِ الْمَلِكِ بِأُسَارَى بَنِي الْمُهَلَّبِ أَمَرَ بِضَرْبِ أَعْنَاقِهِمْ، فَكَانَ كُثَيِّرُ حَاضِرًا، فَقَامَ وَأَنْشَأَ يَقُولُ: فَعَفْوٌ أَمِيرَ الْمُؤْمِنِينَ وَحِسْبَةٌ فَمَا يُحْتَسَبُ مِنْ صَالِحٍ لَكَ يُكْتَبِ أَسَاءُوا فَإِنْ تَغْفِرْ فَإِنَّكَ قَادِرٌ وَأَفْضَلُ حِلْمٍ حِسْبَةً حِلْمُ مُغْضَبِ فَقَالَ يَزِيدُ: يَا كُثَيِّرُ أَطَّتْ بِكَ الرَّحِمُ قَدْ وَهَبْنَاهُمْ لَكَ، وَأَمَرَ بِرَفْعِ الْقَتْلِ عَنْهُمْ. قَالَ أَبُو بَكْرٍ: أَطَّتْ: حَنَّتْ. أَخْبَرَنَا مُحَمَّدُ بْنُ نَاصِرٍ، بسنده عن حَمَّادُ بْنُ إِسْحَاقَ، عَنْ أَبِيهِ، قَالَ: خَرَجَ كُثَيِّرٌ يُرِيدُ عَبْدَ الْعَزِيزِ بْنَ مَرْوَانَ فَأَكْرَمَهُ وَرَفَعَ مَنْزِلَتَهُ وَأَحْسَنَ جَائِزَتَهُ وَقَالَ: سَلْنِي مَا شِئْتَ مِنَ الْحَوَائِجِ، قَالَ: نَعَمْ أُحِبُّ أَنْ تَنْظُرَ لِي مَنْ يَعْرِفُ قَبْرَ عَزَّةَ فَيَقِفُنِي عَلَيْهِ، فَقَالَ رَجُلٌ مِنَ الْقَوْمِ: إِنِّي لَعَارِفٌ بِهِ، فَانْطَلَقَ بِهِ الرَّجُلُ حَتَّى انْتَهَى إِلَى قَبْرِهَا، فَوَضَعَ يَدَهُ عَلَيْهِ وَعَيْنَاهُ تَجْرِيَانِ وَهُوَ يَقُولُ: وَقَفْتُ عَلَى رَبْعٍ لِعَزَّةَ نَاقَتِي وَفِي التُّرْبِ رِشَاشٌ مِنَ الدَّمْعِ يُسْفَحُ فَيَا عَزُّ أَنْتِ الْبَدْرُ قَدْ حَالَ دُونَهُ رَجِيعُ تُرَابٍ وَالصَّفِيحُ الْمُصْرَحُ وَقَدْ كُنْتُ أَبْكِي مِنْ فِرَاقِكِ خِيفَةً فَهَذَا لَعَمْرِي الْيَوْمَ إِيَّايَ أَنْزَحُ فَهَلَّا فَدَاكِ الْمَوْتَ مَنْ أَنْتِ قُرْبَهُ وَمَنْ هُوَ أَسْوَأُ مِنْكِ حَالًا وَأَقْبَحُ أَلَا لَا أَرَى بَعْدَ ابْنَةِ النَّضْرِ لَذَّةً بِشَيْءٍ وَلَا مُلْحًا لِمَنْ يَتَمَلَّحُ فَلَا زَالَ وَادِي رَمْسِ عَزَّةَ سَائِلًا بِهِ نِعْمَةٌ مِنْ رَحْمَةِ اللَّهِ تَسْفَحُ أَرِبَ لِعَيْنَيَّ الْبُكَا كُلَّ لَيْلَةٍ فَقَدْ كَانَ مَجْرَى دَمْعِ عَيْنِي يَقْرَحُ إِذَا لَمْ يَكُنْ مَاءُ تَجِلَّتِنَا دَمًا وَشَرُّ الْبُكَاءِ الْمُسْتَعَارُ الْمُمْنَحُ وَمِنْ شِعْرِ كُثَيِّرٍ: خَلِيلَيَّ هَذَا رَسْمُ عَزَّةَ فَاعْقِلَا قَلُوصَيْكُمَا ثُمَّ ابْكِيَا حَيْثُ حَلَّتِ وَمَا كُنْتُ أَدْرِي قَبْلَ عَزَّةَ مَا الْبُكَا وَلَا مُرْجِفَاتِ الْحُزْنِ حَتَّى تَوَلَّتِ فَقُلْتُ لَهَا يَا عَزُّ كُلُّ مُصِيبَةٍ إِذَا وُطِّنَتْ يَوْمًا لَهَا النَّفْسُ ذَلَّتِ أَبَاحَتْ حِمًى لَمْ يَرْعَهُ النَّاسُ قَبْلَهَا وَحَلَّتْ بَلَاغًا لَمْ تَكُنْ قَبْلُ حُلَّتِ وَوَ اللَّهِ مَا قَارَبَتْ إِلَّا تَبَاعَدَتْ بِصُرْمٍ وَلَا أَكْثَرَتْ إِلَّا أَقَلَّتِ أَسِيئِي بِنَا أَوْ أَحْسِنِي لَا مَلُومَةً لَدَيْنَا وَلَا مُوَلِّيَةً إِنْ تَقَلَّتِ فَلَا يَحْسَبُ الْوَاشُونَ أَنَّ صَبَابَتِي بِعَزَّةَ كَانَتْ غَمْرَةً فَتَجَلَّتِ وَكُنَّا ارْتَقَيْنَا مِنْ صُعُودٍ مِنَ الْهَوَى فَلَمَّا عَلَوْنَاهُ ثَبَتُّ وَزَلَّتِ وَكُنَّا عَقْدَنَا عُقْدَةَ الْوَصْلِ بَيْنَنَا فَلَمَّا تَوَافَيْنَا شَدَدْتُ وَحَلَّتِ وَلِلْعَيْنِ أَسْرَابٌ إِذَا مَا ذَكَرْتُهَا وَلِلْقَلْبِ أَسْرَارٌ إِذَا الْعَيْنُ مَلَّتِ وَقَالَ حَمَّادٌ الرَّاوِيَةُ، عَنْ كُثَيِّرِ عَزَّةَ: وَفَدْتُ أَنَا وَالْأَحْوَصُ وَنُصَيْبٌ إِلَى عُمَرَ بْنِ عَبْدِ الْعَزِيزِ حِينَ وَلِيَ الْخِلَافَةَ، وَنَحْنُ نَمُتُّ إِلَيْهِ بِصُحْبَتِنَا إِيَّاهُ وَمُعَاشَرَتِنَا لَهُ لَمَّا كَانَ بِالْمَدِينَةِ فَكُلٌّ مِنَّا يَظُنُّ أَنَّهُ سَيُشْرِكُهُ فِي الْخِلَافَةِ، فَنَحْنُ نَسِيرُ وَنَخْتَالُ فِي رِحَالِنَا، فَلَمَّا انْتَهَيْنَا إِلَى خُنَاصِرَةَ وَلَاحَتْ لَنَا أَعْلَامُهَا، تَلَقَّانَا مَسْلَمَةُ بْنُ عَبْدِ الْمَلِكِ فَقَالَ: مَا أَقْدَمُكُمْ ؟ أَوَمَا عَلِمْتُمْ أَنَّ صَاحِبَكُمْ لَا يُحِبُّ الشِّعْرَ ؟ قَالَ: فَوَجَمْنَا لِذَلِكَ، فَأَنْزَلَنَا مَسْلَمَةُ عِنْدَهُ، وَأَجْرَى عَلَيْنَا النَّفَقَاتِ وَعَلَفَ دَوَابَّنَا، وَأَقَمْنَا عِنْدَهُ أَرْبَعَةَ أَشْهُرٍ، لَا يُمْكِنُهُ أَنْ يَسْتَأْذِنَ لَنَا عَلَى عُمَرَ فَلَمَّا كَانَ فِي بَعْضِ الْجُمَعِ دَنَوْتُ مِنْهُ لِأَسْمَعَ خُطْبَتَهُ فَأُسَلِّمُ عَلَيْهِ بَعْدَ الصَّلَاةِ، فَسَمِعْتُهُ يَقُولُ فِي خُطْبَتِهِ: لِكُلِّ سَفَرٍ زَادٌ لَا مَحَالَةَ، فَتُزَوَّدُوا لِسَفَرِكُمْ مِنَ الدُّنْيَا إِلَى الْآخِرَةِ بِالتَّقْوَى، وَكُونُوا كَمَنْ عَايَنَ مَا أَعَدَّ اللَّهُ لَهُ مِنْ عَذَابِهِ وَثَوَابِهِ فَتَرْغَبُوا وَتَرْهَبُوا، وَلَا يَطُولَنَّ عَلَيْكُمُ الْأَمَدُ فَتَقْسُوَ قُلُوبُكُمْ وَتَنْقَادُوا لِعَدُوِّكُمْ، فَإِنَّهُ وَاللَّهِ مَا بُسِطَ أَمَلُ مَنْ لَا يَدْرِي لَعَلَّهُ لَا يُمْسِي بَعْدَ إِصْبَاحِهِ وَلَا يُصْبِحُ بَعْدَ إِمْسَائِهِ، وَرُبَّمَا كَانَتْ لَهُ بَيْنَ ذَلِكَ خَطَرَاتُ الْمَنَايَا، وَإِنَّمَا يَطَمْئِنُّ مَنْ وَثِقَ بِالنَّجَاةِ مِنْ عَذَابِ اللَّهِ وَأَهْوَالِ يَوْمِ الْقِيَامَةِ، فَأَمَّا مَنْ لَا يُدَاوِي مِنَ الدُّنْيَا كَلْمًا إِلَّا أَصَابَهُ جَارِحٌ مِنْ نَاحِيَةٍ أُخْرَى، فَكَيْفَ يَطْمَئِنُّ ؟ ! أَعُوذُ بِاللَّهِ أَنْ آمُرَكُمْ بِمَا أَنْهَى عَنْهُ نَفْسِي فَتَخْسَرُ صَفْقَتِي وَتَبْدُو مَسْكَنَتِي فِي يَوْمٍ لَا يَنْفَعُ فِيهِ إِلَّا الْحَقُّ وَالصِّدْقُ. ثُمَّ بَكَّى حَتَّى ظَنَنَّا أَنَّهُ قَاضٍ نَحْبَهُ، وَارْتَجَّ الْمَسْجِدُ وَمَا حَوْلَهُ بِالْبُكَاءِ وَالْعَوِيلِ. قَالَ: فَانْصَرَفْتُ إِلَى صَاحِبَيَّ، فَقُلْتُ: خُذَا شَرْجًا مِنَ الشِّعْرِ غَيْرَ مَا كُنَّا نَقُولُ لِعُمَرَ وَآبَائِهِ، فَإِنَّهُ رَجُلٌ آخِرِيٌّ، لَيْسَ بِرَجُلِ دُنْيَا. قَالَ: ثُمَّ اسْتَأْذَنَ لَنَا مَسْلَمَةُ عَلَيْهِ يَوْمَ الْجُمُعَةِ، فَلَمَّا دَخَلْنَا عَلَيْهِ سَلَّمْتُ عَلَيْهِ، ثُمَّ قُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ، طَالَ الثَّوَاءُ، وَقَلَّتِ الْفَائِدَةُ، وَتَحَدَّثَ بِجَفَائِكَ إِيَّانَا وُفُودُ الْعَرَبِ. فَقَالَ: إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ وَالْمَسَاكِينِ [ التَّوْبَةِ: 60 ] - وَقَرَأَ الْآيَةَ - فَإِنْ كُنْتُمْ مِنْ هَؤُلَاءِ أَعْطَيْتُكُمْ، وَإِلَّا فَلَا حَقَّ لَكُمْ فِيهَا. فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنِّي مِسْكِينٌ وَعَابِرُ سَبِيلٍ وَمُنْقَطَعٌ بِهِ. فَقَالَ: أَلَسْتُمْ عِنْدَ أَبِي سَعِيدٍ ؟ يَعْنِي مَسْلَمَةَ بْنَ عَبْدِ الْمَلِكِ فَقُلْنَا: بَلَى. فَقَالَ: إِنَّهُ لَا ثَوَاءَ عَلَى مَنْ هُوَ عِنْدَ أَبِي سَعِيدٍ. فَقُلْتُ: ائْذَنْ لِي يَا أَمِيرَ الْمُؤْمِنِينَ فِي الْإِنْشَادِ. قَالَ: نَعَمْ، وَلَا تَقُلْ إِلَّا حَقًّا. فَأَنْشَدْتُهُ قَصِيدَةً فِيهِ: وَلَيْتَ فَلَمْ تَشْتِمْ عَلِيًّا وَلَمْ تُخِفْ بَرِيًّا وَلَمْ تَقْبَلْ إِشَارَةَ مُجْرِمِ وَصَدَّقْتَ بِالْفِعْلِ الْمَقَالَ مَعَ الَّذِي أَتَيْتَ فَأَمْسَى رَاضِيًا كُلُّ مُسْلِمِ أَلَا إِنَّمَا يَكْفِي الْفَتَى بَعْدَ زَيْغِهِ مِنَ الْأَوَدِ الْبَادِي ثِقَافُ الْمُقَوِّمِ وَقَدْ لَبِسَتْ تَسْعَى إِلَيْكَ ثِيَابُهَا تَرَاءَى لَكَ الدُّنْيَا بِكَفٍّ وَمِعْصَمِ وَتُومِضُ أَحْيَانًا بِعَيْنٍ مَرِيضَةٍ وَتَبْسِمُ عَنْ مِثْلِ الْجُمَانِ الْمُنَظَّمِ فَأَعْرَضْتَ عَنْهَا مُشْمَئِزًّا كَأَنَّمَا سَقَتْكَ مَدُوفًا مِنْ سِمَامٍ وَعَلْقَمِ وَقَدْ كُنْتَ مِنْ أَجْبَالِهَا فِي مُمَنَّعٍ وَمِنْ بَحْرِهَا فِي مُزْبِدِ الْمَوْجِ مُفْعَمِ وَمَا زِلْتَ تَوَّاقًا إِلَى كُلِّ غَايَةٍ بَلَغْتَ بِهَا أَعْلَى الْبِنَاءِ الْمُقَدَّمِ فَلَمَّا أَتَاكَ الْمَلِكُ عَفْوًا وَلَمْ تَكُنْ لِطَالِبِ دُنْيَا بَعْدَهُ فِي تَكَلُّمِ تَرَكْتَ الَّذِي يَفْنَى وَإِنْ كَانَ مُونِقًا وَآثَرْتَ مَا يَبْقَى بِرَأْيِ مُصَمِّمِ وَأَضْرَرْتَ بِالْفَانِي وَشَمَّرْتَ لِلَّذِي أَمَامَكَ فِي يَوْمٍ مِنَ الشَّرِّ مُظْلِمِ وَمَا لَكَ إِذْ كُنْتَ الْخَلِيفَةَ مَانِعٌ سِوَى اللَّهِ مِنْ مَالِ رَغِيبٍ وَلَا دَمِ سَمَا لَكَ هَمٌّ فِي الْفُؤَادِ مُؤَرِّقٌ بَلَغْتَ بِهِ أَعْلَى الْمَعَالِي بِسُلَّمِ فَمَا بَيْنَ شَرْقِ الْأَرْضِ وَالْغَرْبِ كُلِّهَا مُنَادٍ يُنَادِي مِنْ فَصِيحٍ وَأَعْجَمِ يَقُولُ أَمِيرَ الْمُؤْمِنِينَ ظَلَمْتَنِي بِأَخْذِكَ دِينَارِي وَلَا أَخْذِ دِرْهَمِي وَلَا بَسْطِ كَفٍّ لِامْرِئٍ غَيْرِ مُجْرِمٍ وَلَا السَّفْكِ مِنْهُ ظَالِمًا مِلْءَ مِحْجَمِ وَلَوْ يَسْتَطِيعُ الْمُسْلِمُونَ لَقَسَّمُوا لَكَ الشَّطْرَ مِنْ أَعْمَارِهِمْ غَيْرَ نُدَّمِ فَعِشْتَ بِهَا مَا حَجَّ لِلَّهِ رَاكِبٌ مُلَبٍّ مَطِيفٌ بِالْمَقَامِ وَزَمْزَمَ فَأَرْبِحْ بِهَا مِنْ صَفْقَةٍ لِمُبَايِعٍ وَأَعْظِمْ بِهَا أَعْظِمْ بِهَا ثُمَّ أَعْظِمِ قَالَ: فَأَقْبَلَ عَلَيَّ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ وَقَالَ: إِنَّكَ تُسْأَلُ عَنْ هَذَا يَوْمَ الْقِيَامَةِ. ثُمَّ اسْتَأْذَنَهُ الْأَحْوَصُ فَأَنْشَدَهُ قَصِيدَةً أُخْرَى، فَقَالَ: إِنَّكَ تُسْأَلُ عَنْ هَذَا يَوْمَ الْقِيَامَةِ. ثُمَّ اسْتَأْذَنَهُ نُصَيْبٌ، فَلَمْ يَأْذَنْ لَهُ، وَأَمَرَ لِكُلِّ وَاحِدٍ مِنْهُمْ بِمِائَةٍ وَخَمْسِينَ دِرْهَمًا، وَأَغْزَى نُصَيْبًا إِلَى مَرَجِ دَابِقٍ. وَقَدْ وَفَدَ كُثَيِّرُ عَزَّةَ بَعْدَ ذَلِكَ عَلَى يَزِيدَ بْنِ عَبْدِ الْمَلِكِ فَامْتَدَحَهُ بِقَصَائِدَ، فَأَعْطَاهُ سَبْعَمِائَةِ دِينَارٍ. وَقَالَ الزُّبَيْرُ بْنُ بَكَّارٍ: كَانَ كُثِّيرُ عَزَّةَ شِيعِيًّا خَشَبِيًّا يَرَى الرَّجْعَةَ، وَكَانَ يَرَى التَّنَاسُخَ، وَيَحْتَجُّ بِقَوْلِهِ تَعَالَى: فِي أَيِّ صُورَةٍ مَا شَاءَ رَكَّبَكَ [ الِانْفِطَارِ: 8 ]. وَقَالَ مُوسَى بْنُ عُقْبَةَ: هُوِّلَ كُثَيِّرُ عَزَّةَ لَيْلَةً فِي مَنَامِهِ، فَأَصْبَحَ يَمْتَدِحُ آلَ الزُّبَيْرِ وَيَرْثِي عَبْدَ اللَّهِ بْنَ الزُّبَيْرِ وَكَانَ يُسِيءُ الرَّأْيَ فِيهِ: بِمُفْتَضِحِ الْبَطْحَاءِ ثَاوٍ لَوَ انَّهُ أَقَامَ بِهَا مَا لَمْ تَرُمْهَا الْأَخْاشِبُ سَرِحْنَا سُرُوبًا آمِنِينَ وَمَنْ يَخَفْ بَوَائِقَ مَا يَخْشَى تَنُبْهُ النَّوَائِبُ تَبَرَّأْتُ مِنْ عَيْبِ ابْنِ أَسْمَاءَ إِنَّنِي إِلَى اللَّهِ مِنْ عَيْبِ ابْنِ أَسْمَاءَ تَائِبُ هُوَ الْمَرْءُ لَا تُزْرِي بِهِ أُمَّهَاتُهُ وَآبَاؤُهُ فِينَا الْكِرَامُ الْأَطَايِبُ وَقَالَ مُصْعَبُ بْنُ عَبْدِ اللَّهِ الزَّبَيْرِيُّ: قَالَتْ عَائِشَةُ بِنْتُ طَلْحَةَ لِكُثَيِّرِ عَزَّةَ: مَا الَّذِي يَدْعُوكَ إِلَى مَا تَقُولُ مِنَ الشِّعْرِ فِي عَزَّةَ وَلَيْسَتْ عَلَى مَا تَصِفُ مِنَ الْحُسْنِ وَالْجَمَالِ ؟ ! فَلَوْ قُلْتَ ذَلِكَ فِيَّ وَفِي أَمْثَالِي، فَأَنَا أَشْرَفُ وَأَفْضَلُ مِنْهَا، وَإِنَّمَا أَرَادَتْ أَنْ تَخْتَبِرَهُ وَتَبْلُوَهُ، فَقَالَ: صَحَا قَلْبُهُ يَا عَزُّ أَوْ كَادَ يَذْهَلُ وَأَضْحَى يُرِيدُ الصَّوْمَ أَوْ يَتَبَدَّلُ وَكَيْفَ يُرِيدُ الصَّوْمَ مَنْ هُوَ وَامِقٌ لِعَزَّةَ لَا قَالٍ وَلَا مُتَبَذِّلُ إِذَا وَصَلَتْنَا خُلَّةٌ كَيْ تُزِيلُنَا أَبَيْنَا وَقُلْنَا الْحَاجِبِيَّةُ أَوَّلُ سَنُولِيكِ عُرْفًا إِنْ أَرَدْتِ وِصَالَنَا وَنَحْنُ لِتِيكَ الْحَاجِبِيَّةِ أَوْصَلُ وَحَدَّثَهَا الْوَاشُونَ أَنِّي هَجَرْتُهَا فَحَمَلَهَا غَيْظًا عَلَيَّ الْمُحَمِّلُ فَقَالَتْ لَهُ عَائِشَةُ: لَقَدْ جَعَلَتْنِي خُلَّةً وَلَسْتُ لَكَ بِخُلَّةٍ، وَهَلَّا قُلْتَ كَمَا قَالَ جَمِيلٌ فَهُوَ وَاللَّهِ أَشْعَرُ مِنْكَ حَيْثُ يَقُولُ: يَا رُبَّ عَارِضَةٍ عَلَيْنَا وَصْلَهَا بِالْجِدِّ تَخْلِطُهُ بِقَوْلِ الْهَازِلِ فَأَجَبْتُهَا بِالْقَوْلِ بَعْدَ تَسَتُّرٍ حُبِّي بُثَيْنَةَ عَنْ وِصَالِكِ شَاغِلِي لَوْ كَانَ فِي قَلْبِي بِقَدْرِ قُلَامَةٍ فَضْلٌ وَصَلْتُكِ أَوْ أَتَتْكِ رَسَائِلِي فَقَالَ: وَاللَّهِ مَا أُنْكِرُ فَضْلَ جَمِيلٍ وَمَا أَنَا إِلَّا حَسَنَةٌ مِنْ حَسَنَاتِهِ. وَاسْتَحْيَا. وَمِمَّا أَنْشَدَهُ ابْنُ الْأَنْبَارِيِّ، لِكُثَيِّرِ عَزَّةَ: بِأَبِي وَأُمِّي أَنْتِ مِنْ مَعْشُوقَةٍ طَبِنَ الْعَدُوُّ لَهَا فَغَيَّرَ حَالَهَا وَمَشَى إِلَيَّ بِعَيْبِ عَزَّةَ نِسْوَةٌ جَعَلَ الْإِلَهَ خُدُودَهُنَّ نِعَالَهَا اللَّهُ يَعْلَمُ لَوْ جُمِعْنَ وَمُثِّلَتْ لَاخْتَرْتُ قَبْلَ تَأَمُّلٍ تِمْثَالَهَا وَلَوَ انَّ عَزَّةَ خَاصَمَتْ شَمْسَ الضُّحَى فِي الْحُسْنِ عِنْدَ مُوَفَّقٍ لَقَضَى لَهَا وَأَنْشَدَ غَيْرُهُ لِكُثَيِّرِ عَزَّةَ: فَمَا أَحْدَثَ النَّأْيُ الَّذِي كَانَ بَيْنَنَا سُلُوًّا وَلَا طُولُ اجْتِمَاعٍ تَقَالِيَا وَمَا زَادَنِي الْوَاشُونَ إِلَّا صَبَابَةً وَلَا كَثْرَةُ النَّاهِينَ إِلَّا تَمَادِيَا وَقَالَ كُثَيِّرٌ أَيْضًا: فَقُلْتُ لَهَا يَا عَزُّ كُلُّ مُصِيبَةٍ إِذَا وُطِّنَتْ يَوْمًا لَهَا النَّفْسُ ذَلَّتِ هَنِيئًا مَرِيئًا غَيْرَ دَاءٍ مُخَامِرٍ لِعَزَّةَ مِنْ أَعْرَاضِنَا مَا اسْتَحَلَّتِ وَقَالَ كُثَيِّرُ عَزَّةَ أَيْضًا، وَفِيهِ حِكْمَةٌ: وَمَنْ لَا يُغْمِضُ عَيْنَهُ عَنْ صَدِيقِهِ وَعَنْ بَعْضِ مَا فِيهِ يَمُتْ وَهُوَ عَاتِبُ وَمَنْ يَتَتَبَّعْ جَاهِدًا كُلَّ عَثْرَةٍ يَجِدْهَا وَلَا يَسْلَمُ لَهُ الدَّهْرُ صَاحِبُ وَذَكَرُوا أَنَّ عَزَّةَ بِنْتَ جَمِيلِ بْنِ حَفْصٍ - أَحَدِ بَنِي حَاجِبِ بْنِ عَبْدِ اللَّهِ بْنِ غِفَارٍ - أُمَّ عَمْرِو الضَّمْرِيَّةَ وَفَدَتْ عَلَى عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ تَشْكُو إِلَيْهِ ظُلَامَةً، فَقَالَ لَهَا: لَا أَقْضِيهَا لَكِ حَتَّى تُنْشِدِينِي شَيْئًا مِنْ شِعْرِهِ. فَقَالَتْ: لَا أَحْفَظُ لَهُ كَثِيرَ شِعْرٍ، لَكِنِّي سَمِعْتُهُمْ يَحْكُونَ عَنْهُ أَنَّهُ قَالَ فِيَّ: قَضَى كُلُّ ذِي دَيْنٍ عَلِمْتُ غَرِيمَهُ وَعَزَّةُ مَمْطُولٌ مُعَنًّى غَرِيمُهَا فَقَالَ: لَيْسَ عَنْ هَذَا أَسْأَلُكِ، وَلَكِنْ أَنْشِدِينِي قَوْلَهُ: وَقَدْ زَعَمَتْ أَنِّي تَغَيَّرْتُ بَعْدَهَا وَمَنْ ذَا الَّذِي يَا عَزُّ لَا يَتَغَيَّرُ تَغَيَّرَ جِسْمِي وَالْخَلِيقَةُ كَالَّذِي عَهِدْتِ وَلَمْ يُخْبَرْ بِسِرِّكِ مُخْبَرُ فَاسْتَحْيَتْ وَقَالَتْ: أَمَّا هَذَا فَلَا أَحْفَظُهُ، وَلَكِنِّي سَمِعْتُهُمْ يَحْكُونَهُ عَنْهُ، وَلَكِنْ أَحْفَظُ لَهُ قَوْلَهُ: كَأَنِّي أُنَادِي صَخْرَةً حِينَ أَعْرَضَتْ مِنَ الصُّمِّ لَوْ تَمْشِي بِهَا الْعُصْمُ زَلَّتِ صَفُوحٌ فَمَا تَلْقَاكِ إِلَّا بَخِيلَةً وَمَنْ مَلَّ مِنْهَا ذَلِكَ الْوَصْلَ مَلَّتِ قَالَ: فَقَضَى لَهَا حَاجَتَهَا وَرَدَّهَا، وَرَدَّ عَلَيْهَا ظُلَامَتَهَا، وَقَالَ: أَدْخِلُوهَا عَلَى الْحُرَمِ لِيَتَعَلَّمُوا مَنْ أَدَبِهَا. وَرُوِيَ عَنْ بَعْضِ نِسَاءِ الْعَرَبِ قَالَتْ: اجْتَازَتْ بِنَا عَزَّةُ فَاجْتَمَعَ نِسَاءُ الْحَاضِرِ إِلَيْهَا لِيَنْظُرْنَ حُسْنَهَا، فَإِذَا هِيَ حُمَيْرَاءُ حُلْوَةٌ لَطِيفَةٌ، فَلَمْ تَقَعْ مِنَ النِّسَاءِ بِذَلِكَ الْمَوْقِعِ حَتَّى تَكَلَّمَتْ، فَإِذَا هِيَ أَبْرَعُ الْخَلْقِ وَأَحْلَاهُ حَدِيثًا، فَمَا بَقِيَ فِي أَعْيُنَنَا امْرَأَةً تَفُوقُهَا حُسْنًا وَجَمَالًا وَحَلَاوَةً. وَذَكَرَ الْأَصْمَعِيُّ، عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ قَالَ: دَخَلَتْ عَزَّةُ عَلَى سُكَيْنَةَ بِنْتِ الْحُسَيْنِ فَقَالَتْ لَهَا: إِنِّي أَسْأَلُكِ عَنْ شَيْءٍ فَاصْدُقِينِي، مَا الَّذِي أَرَادَ كُثَيِّرُ فِي قَوْلِهِ لَكِ: قَضَى كُلُّ ذِي دَيْنٍ فَوَفَى غَرِيمَهُ وَعَزَّةُ مَمْطُولٌ مُعَنًّى غَرِيمُهَا فَقَالَتْ: كُنْتُ وَعَدْتُهُ قُبْلَةً مَطَلْتُهُ بِهَا. فَقَالَتْ: أَنْجِزِيهَا لَهُ وَإِثْمُهَا عَلَيَّ. وَقَدْ رُوِيَ أَنَّ أُمَّ الْبَنِينَ أُخْتَ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ قَالَتْ لَهَا مِثْلَ هَذَا سَوَاءً. وَاللَّهُ أَعْلَمُ. تُوُفِّيَ كُثَيِّرُ عَزَّةَ وَعِكْرِمَةُ فِي هَذِهِ السَّنَةِ فِي يَوْمٍ وَاحِدٍ، فَصُلِّيَ عَلَيْهِمَا فِي مَكَانٍ وَاحِدٍ بَعْدَ الظُّهْرِ، فَقَالَ النَّاسُ: مَاتَ أَفْقَهُ النَّاسِ وَأَشْعَرُ النَّاسِ. وَكَانَ كُثَيِّرٌ يَقُولُ عِنْدَ مَوْتِهِ لِأَهْلِهِ: لَا تَبْكُوا عَلَيَّ فَإِنِّي بَعْدَ أَرْبَعِينَ يَوْمًا أَرْجِعُ. أَبُو رَجَاءٍ الْعُطَارِدِيُّ مِنْ رِجَالِ " الصَّحِيحَيْنِ ". حُمَيْدُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ وَفِيهَا مَاتَ حُمَيْدُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ، وَقِيلَ: سَنَةَ خَمْسٍ وَتِسْعِينَ، وَهُوَ ابْنُ ثَلَاثٍ وَسَبْعِينَ سَنَةً. وَفِيهَا تُوُفِّيَ عُبَيْدُ بْنُ حُنَيْنٍ، وَهُوَ ابْنُ خَمْسٍ وَسَبْعِينَ سَنَةً )، وَفِيهَا تُوُفِّيَ عَبْدُ اللَّهِ بْنُ عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ الْخَطَّابِ، أُمُّهُ صَفِيَّةُ أُخْتُ الْمُخْتَارِ، وَأَوْصَى إِلَيْهِ أَبُوهُ. وَفِيهَا تُوُفِّيَ أَخُوهُ عُبَيْدُ اللَّهِ بْنُ عَبْدِ اللَّهِ بْنِ عُمَرَ، وَهُوَ أَخُو سَالِمٍ لِأُمِّهِ، أُمُّهُمَا أُمُّ وَلَدٍ. فِي أَيَّامِ يَزِيدَ بْنِ عَبْدِ الْمَلِكِ وَفِيهَا تُوُفِّيَ عُمَارَةُ بْنُ خُزَيْمَةَ بْنِ ثَابِتٍ الْأَنْصَارِيُّ، وَلَهُ خَمْسٌ وَسَبْعُونَ سَنَةً. وَفِي أَيَّامِ يَزِيدَ بْنِ عَبْدِ الْمَلِكِ مَاتَ الْمُغِيرَةُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ الْحَارِثِ بْنِ هِشَامٍ الْمَخْزُومِيُّ. وَعَطَاءُ بْنُ يَزِيدَ الْجُنْدَعِيُّ اللَّيْثِيُّ، وَمَوْلِدُهُ سَنَةَ خَمْسٍ وَعِشْرِينَ، سَكَنَ الشَّامَ، ( الْجُنْدَعِيُّ بِضَمِّ الْجِيمِ، وَالدَّالِ الْمُهْمَلَةِ الْمَفْتُوحَةِ، وَالنُّونِ ). وَعِرَاكُ بْنُ مَالِكٍ الْغِفَارِيُّ وَالِدُ خَيْثَمَ بْنِ عِرَاكَ. وَمُوَرِّقٌ الْعِجْلِيُّ.
✧ Mention of the prominent figures who died in the year one hundred and five. Abān b. ʿUthmān b. ʿAffān Abān b. ʿUthmān b. ʿAffān, whose kunyah was Abū Saʿīd. He governed Madinah for ʿAbd al-Malik for seven years and some months, and he was one of seven among the eloquent men of Islam: Saʿīd b. al-ʿĀṣ, ʿAbd al-Raḥmān b. ʿUmayr al-Laythī, Abū al-Aswad al-Duʾalī, Muḥammad b. Saʿd b. Abī Waqqāṣ, al-Ḥasan al-Baṣrī, and Qabīṣah b. Jābir al-Asadī. Six sons were born to him, among them ʿAbd al-Raḥmān b. Abān. He was one of the most ascetic of people, and the descendants of Abān are numerous in the region of al-Andalus. He died in Madinah in this year after being afflicted with the most severe paralysis, to the point that it became proverbial. He also had a severe case of leukoderma, profound deafness, and an ugly squint. He and his two brothers ʿAmr and ʿUmar were from the same mother. Shufayy b. Mātiʿ, Abū ʿUbayd al-Aṣbaḥī Shufayy b. Mātiʿ, Abū ʿUbayd al-Aṣbaḥī: He narrated from ʿAbd Allāh b. ʿAmr and Abū Hurayrah. He was a learned and wise man. Abū Qabīl al-Maʿāfirī and others narrated from him. When Shufayy approached, ʿAbd Allāh b. ʿAmr would say: "The most knowledgeable person on earth has come to you." ʿAbd Allāh b. Ḥabīb b. Rabīʿah ʿAbd Allāh b. Ḥabīb b. Rabīʿah, Abū ʿAbd al-Raḥmān al-Sulamī al-Kūfī: He heard ʿUthmān, ʿAlī, Ibn Masʿūd, Ḥudhayfah, and others. Saʿīd b. Jubayr and Ibrāhīm al-Nakhaʿī narrated from him. He taught the Qurʾān to the people for forty years and fasted eighty Ramadans. From ʿAṭāʾ b. al-Sāʾib, who said: We entered upon ʿAbd Allāh b. Ḥabīb while he was performing the night prayer in his mosque, and we said: "May God have mercy on you; if only you would move to your bed." He replied: "Someone who heard the Prophet ﷺ say told me: 'A servant remains in prayer as long as he is in his place of prayer waiting for the prayer; the angels say: O God, forgive him; O God, have mercy on him.'" So I wish to die while I am in my mosque. He died in this year at the age of ninety. ʿIkrimah, the client of ʿAbd Allāh b. ʿAbbās ʿIkrimah, the client of ʿAbd Allāh b. ʿAbbās, whose kunyah was Abū ʿAbd Allāh: Ibn ʿAbbās died while he was still a slave, and Khālid b. Yazīd b. Muʿāwiyah bought him from ʿAlī b. ʿAbd Allāh b. ʿAbbās for four thousand dinars. When ʿIkrimah learned of that, he went to ʿAlī and said: "You sold your father's knowledge for four thousand dinars." So ʿAlī went to Khālid and asked him to rescind the sale, and he did, and then he freed him. He narrated from Ibn ʿAbbās, Abū Hurayrah, al-Ḥusayn b. ʿAlī, and ʿĀʾishah. From ʿIkrimah, who said: Ibn ʿAbbās would put a shackle on my leg to teach me the Qurʾān and the Sunnahs. Al-Shaʿbī used to say: No one remains more knowledgeable of the Book of God than ʿIkrimah. Jābir b. Zayd said: ʿIkrimah is the most knowledgeable of people. Qatādah said: The most knowledgeable of them in exegesis is ʿIkrimah. ʿIkrimah died in Madinah in this year; it is also said in the year one hundred and seven, and it is said in the year one hundred and six, at the age of eighty. Ghazwān b. Ghazwān al-Raqāshī Ghazwān b. Ghazwān al-Raqāshī, and it is said Ghazwān b. Zayd: He was one of the foremost righteous people. From ʿUthmān b. ʿAbd al-Ḥamīd al-Raqāshī, who said: I heard our elders mention: Ghazwān had not laughed for forty years. Ghazwān used to go on military expeditions, and when the caravans returned, his mother would meet them and ask: "Do you not know Ghazwān?" They would say: "Woe to you, old woman, that is the master of the people." Kuthayyir b. ʿAbd al-Raḥmān b. al-Aswad b. ʿĀmir b. ʿUwaymir b. Makhlad, Abū Ṣakhr al-Khuzāʿī, the poet Kuthayyir b. ʿAbd al-Raḥmān b. al-Aswad b. ʿĀmir b. ʿUwaymir b. Makhlad, Abū Ṣakhr al-Khuzāʿī, the poet: His mother's name was Jumuʿah bt. al-Ashyam b. Khālid, and it is said Jumʿah bt. Kaʿb b. ʿAmr. And it is said: The kunyah of his maternal grandfather was Abū Jumʿah, which is why he was called Ibn Abī Jumʿah. He was an excellent poet, but he was a Rāfiḍī who believed in the imamate of Muḥammad b. al-Ḥanafiyyah, holding that he was more entitled to the imamate than al-Ḥasan and al-Ḥusayn and all other people, and that he was alive, residing on Mount Raḍwā, and would not die. He praised ʿAbd al-Malik and ʿUmar b. ʿAbd al-ʿAzīz, and he believed in metempsychosis and the return. He used to say: "I am Jonah son of Mattā," meaning that Jonah's soul was transferred into him. One day he said: "What do people say about me?" It was said: "They say you are the Dajjāl." He replied: "I have been feeling weakness in my eyes for some days." He was in Makkah when the command came to the governors to curse ʿAlī ؓ, so he ascended the pulpit, grasped the curtains of the Kaʿbah, and said: May God curse whoever reviles ʿAlī and his sons, whether from the common people or an imam. Are the purified in their origins reviled, The noble in maternal and paternal uncles? The birds and doves are safe, But the family of the Messenger are not safe at the Maqām? So they pulled him down from the pulpit and beat him severely with sandals and other things. Then he said: A man whose faults were Love of the Prophet, without any blame, And of the sons of Abū Ḥasan and their father, Who was pure in the wombs and the loins. Do you see it as a sin that I love them? Rather, love of them is expiation for sin. Kuthayyir was ugly in appearance. ʿAbd al-Malik invited him to visit, and he despised him for his ugliness. He said: "To hear of al-Muʿīdī is better than to see him." Kuthayyir said: You see a thin man and despise him, But in his clothes there is a fierce lion. He said to him: "If we have received you poorly, we will not entertain you poorly. What is your need?" He said: "Marry me to ʿAzzah." He wanted her family to agree to that, but they said: "She is of age and has the most right to decide for herself." She was asked, and she said: "After he has made love verses about me and made me famous among the Arabs? There is no way for me to that." From al-ʿUtbī, who said: ʿAbd al-Malik b. Marwān loved to look at Kuthayyir. One day his chamberlain entered and said: "O Commander of the Faithful, Kuthayyir is at the door." ʿAbd al-Malik rejoiced and said: "Let him in, boy." Kuthayyir was admitted—he was ugly, insignificant, and contemptible to the eye—and he greeted him with the greeting of the caliphate. ʿAbd al-Malik said: "To hear of al-Muʿīdī is better than to see him." Kuthayyir said: "Gently, O Commander of the Faithful, for a man is only his two smallest parts: his tongue and his heart. If he speaks, he speaks with eloquence; if he fights, he fights with courage. I am the one who says: I have experienced affairs and they have experienced me, And affairs have revealed my true nature. Men are not hidden from me; indeed, I am a brother of combat with them, an expert. You see a thin man and despise him, But in his clothes there is a fierce lion. The plump man pleases you, and you test him, But the plump man disappoints your expectation. The size of men is not an adornment for them; Rather, their adornment is generosity and goodness. The larger birds of prey are the largest in bodies, But falcons and hawks are not large. The most numerous in chicks are the small birds, While the mother of the hawk has few offspring and is barren. The camel is great without intelligence, But the camel does not become self-sufficient by its greatness. It is ridden and beaten with sticks, And it has no honor or objection. Then he said to him: "O Kuthayyir, recite to me about brothers who remind you of this." So he recited: The best of your brothers is the one who shares in bitterness, And where is the partner in bitterness? Where? The one who, if you are present, delights you in the tribe, And if you are absent, he is an ear and an eye for you. That is like a sword which the smith has refined, And the polisher has polished it, so it increased in beauty. You are among a people who, if you are absent from them, They replace everything that adorns you with disgrace. And when they see you, they all say: You are among the most noble of men to us. ʿAbd al-Malik said to him: "May God forgive you, O Kuthayyir. But where are such brothers? Rather, I say: Your friend when you are rich is many, But when you are poor, you have no friend. [So do not reproach anyone if he Stops visiting you in times of hardship.] And when a friend wanted to anger me, In rage, and choked me with my own saliva, I forgave his sins and overlooked them, For fear of being without a friend. Kuthayyir loved ʿAzzah bt. Ḥumayd b. Waqqāṣ, who was from Banū Ḍamrah, and he made love poetry about her. She was sweet and beautiful. The beginning of his love for her was as related by al-Zubayr b. Bakkār, with his chain of transmission from Ibrāhīm b. Yaʿqūb b. Jumayʿ: Kuthayyir passed by some women of Banū Ḍamrah while he had sheep with him. They sent ʿAzzah, who was young, to him, and she said: "The women say to you: Sell us a ram from these sheep and grant us credit for its price until you return." He gave her a ram, and he was charmed by her then. When he returned, a woman from among them came to him with its price. He said: "Where is the girl who took the ram from me?" She said: "What do you want with her? Here is your money." He said: "I will not take my money except from the one to whom I gave it." And he said: Every debtor has settled and paid his creditor, But ʿAzzah's creditor is delayed and distressed. In another narration, he recited to them: I looked at her with a glance while she was a maiden, At the time when she had matured and her breasts appeared. I looked at her with a glance that I would not exchange For the red and black cattle of the lands. And when I came to Saʿd in her land, I saw the earth folded for me and its distant places draw near. Of the modest white women, whose companion wishes, When a story ends, that she would repeat it. Then ʿAzzah loved him even more than he loved her. One day she entered upon him while he was trimming arrows, and she talked to him while he was trimming, and he cut his forearm and blood flowed without him noticing. It is reported that he was not sincere in his love. It is narrated that ʿAzzah disguised herself to test him. He followed her and said: "My lady, stop so I may speak with you." She said: "Has ʿAzzah left any remnant in you for anyone else?" He said: "If ʿAzzah were my slave girl, I would give her to you." She said: "And what about what you said about ʿAzzah?" He said: "I would turn it to you." Then she unveiled her face and said: "Treachery, you wicked man!" And she went away. He said: Would that before what I said, I had drunk A lethal draught of poison mixed with the water of blister beetles, And died without any betrayal being known of me. How many a seeker of profit is not profitable. From al-Zubayr b. Bakkār, who said: Isḥāq b. Ibrāhīm al-Mawṣilī wrote to me, saying: Abū al-Mutayyiʿ told me, saying: Kuthayyir went out seeking ʿAzzah, and with him was a small waterskin containing water. He became thirsty and reached for the waterskin, but it was empty, with no water in it. A fire appeared to him, so he headed toward it. Near it was a tent, and in its courtyard was an old woman. She said to him: "Who are you?" He said: "I am Kuthayyir." She said: "I had been wishing to meet you, so praise be to God who has let me see you." He said: "What do you seek from me?" She said: "Are you not the one who said: When a tempting woman comes to us to lead us astray, We refuse and say: The Ḥājibiyyah comes first. We will grant you favor if you desire union with us, But we are more devoted to that Ḥājibiyyah. He said: "Yes." She said: "Why did you not say as your master Jamīl said: Many a woman offers me union in earnest, Mixing it with jesting words. I answered her after reflection: My love for Buthaynah keeps me from union with you. If there were in my heart even the amount of a nail paring Of extra love, I would unite with you or my messages would reach you. He said: "Leave this and give me water to drink." She said: "By God, I will not give you anything to drink." He said: "Woe to you, thirst has harmed me." She said: "May you be bereaved of Buthaynah if you taste a drop of water at my place." His utmost effort was to spur his mount and go off seeking water, and he did not reach any until the day was far advanced and thirst had exhausted him. Abū Bakr b. al-Anbārī said, with his chain of transmission: When the captives of Banū al-Muhallab were brought to Yazīd b. ʿAbd al-Malik, he ordered their necks to be struck. Kuthayyir was present, so he stood up and began to say: Pardon, O Commander of the Faithful, and count it as a good deed, For whatever good deed is counted for you will be recorded. They did wrong, so if you forgive, you are able, And the best forbearance that is counted is the forbearance of one who is angry. Yazīd said: "O Kuthayyir, kinship has moved you. We have granted them to you," and he ordered the execution to be lifted from them. Abū Bakr said: "aṭṭat" means "ḥannat" (yearned). Muḥammad b. Nāṣir informed us, with his chain of transmission from Ḥammād b. Isḥāq, from his father, who said: Kuthayyir went out intending to visit ʿAbd al-ʿAzīz b. Marwān, who honored him, raised his status, and gave him an excellent gift, and said: "Ask me whatever you wish of your needs." He said: "Yes, I would like you to find someone who knows the grave of ʿAzzah and have him show it to me." A man from the group said: "I know it." The man took him until he reached her grave. He placed his hand on it while his eyes flowed with tears, and he said: My she-camel stopped at the abode of ʿAzzah, And on the dust there is a sprinkle of tears pouring down. O ʿAzzah, you are the full moon, but now between it Is the earth returned and the leveled stone slab. I used to weep for fear of parting from you, But today, by my life, this is more draining for me. Would that someone else had died in your place— One who is near to you, or one who is worse in state and uglier than you. Indeed, after the daughter of al-Naḍr, I find no pleasure In anything, nor any charm for those who seek charm. May the valley of ʿAzzah's grave never cease to flow With a blessing from God's mercy pouring down. Weeping is ever present in my eyes every night, And the course of my tears has made my eyes sore. When the water of our eyes is not blood, The worst weeping is the borrowed and feigned. From the poetry of Kuthayyir: My two friends, this is the trace of ʿAzzah, so halt your two young camels, then weep where she alighted. I did not know before ʿAzzah what weeping was, nor the disquieting griefs, until she turned away. I said to her: O ʿAzz, every calamity, when the soul has once been resigned to it, becomes easy. She made lawful a sanctuary no one before her had pastured, and alighted at a destination never before reached. By God, she did not draw near but she drew away with severance, and did not give much but she gave little. Treat us ill or treat us well, you will not be blamed by us, nor will we turn away if you turn aside. Let not the slanderers think that my passionate love for ʿAzzah was a passing surge that has cleared away. We had climbed up ascents of passion, and when we reached the top, I stood firm while she slipped. We had tied between us the knot of union, and when we came together, I tightened it while she undid it. The eye has flocks of tears when I remember her, and the heart has secrets when the eye grows weary.
Tarikh (al-Tabari) 2492No grade recorded
ومما حدث في سَنَةُ سِتٍّ وَمِائَةٍ أَنَّ هِشَامًا عَزْلَ عَبْدَ الْوَاحِدِ النَّضْرِيَّ عَنْ مَكَّةَ وَالْمَدِينَةِ وَالطَّائِفِ، وَوَلَّى ذَلِكَ خَالَهُ إِبْرَاهِيمَ بْنَ هِشَامِ بْنِ إِسْمَاعِيلَ الْمَخْزُومِيِّ، فَقَدِمَ الْمَدِينَةَ يَوْمَ الْجُمْعَةِ لِسَبْعَ عَشْرَةَ خَلَتْ مِنْ جُمَادَى الْآخِرَةِ، وَكَانَتْ وِلَايَةُ النَّضْرِيِّ عَلَى الْمَدِينَةِ سَنَةً وَثَمَانِيَةَ أَشْهُرٍ.
✧ Among the events that occurred in the year one hundred and six: That Hishām dismissed ʿAbd al-Wāḥid al-Naḍrī from Makkah, Madinah, and al-Ṭāʾif, and appointed over that his maternal uncle Ibrāhīm b. Hishām b. Ismāʿīl al-Makhzūmī. He arrived in Madinah on Friday, seventeen nights having passed of Jumādā al-Ākhirah. The tenure of al-Naḍrī over Madinah was one year and eight months.
Tarikh (al-Tabari) 2493No grade recorded
الْوَقْعَةِ بَيْنَ مُضَرَ وَالْيَمَنِ بِخُرَاسَانَ قِيلَ: وَفِي سَنَةُ سِتٍّ وَمِائَةٍ كَانَتِ الْوَقْعَةُ بَيْنَ الْمُضَرِيَّةِ وَالْيَمَانِيَّةِ بِالْبَرُوقَانِ مِنْ أَرْضِ بَلْخٍ. وَكَانَ سَبَبُ ذَلِكَ أَنَّ مُسْلِمَ بْنَ سَعِيدِ بْنِ أَسْلَمَ بْنِ زُرْعَةَ غَزَا، فَتَبَطَّأَ النَّاسُ عَنْهُ، وَكَانَ مِمَّنْ تَبَطَّأَ عَنْهُ الْبَخْتَرِيُّ بْنُ دِرْهَمٍ، فَرَدَّ مُسْلِمٌ نَصْرَ بْنَ سَيَّارٍ، وَبَلْعَاءَ بْنَ مُجَاهِدٍ، وَغَيْرَهُمَا إِلَى بَلْخٍ، فَأَمَرَهُمَا أَنْ يُخْرِجُوا النَّاسَ، فَأَحْرَقَ نَصْرُ بَابَ الْبَخْتَرِيِّ، وَزِيَادِ بْنِ طَرِيفٍ الْبَاهِلِيِّ، فَمَنَعَهُمْ عَمْرُو بْنُ مُسْلِمٍ أَخُو قُتَيْبَةَ دُخُولَ بَلْخٍ وَكَانَ عَلَيْهَا، وَقَطَعَ مُسْلِمُ بْنُ سَعِيدٍ النَّهْرَ، وَنَزَلَ نَصْرُ بْنُ سَيَّارٍ الْبَرُوقَانِ، وَأَتَاهُ أَهْلُ الصَّغَانَيَانِ، وَمَسْلَمَةُ التَّمِيمِيُّ، وَحَسَّانُ بْنُ خَالِدٍ الْأَسَدِيُّ، وَغَيْرُهُمَا، وَتَجَمَّعَتْ رَبِيعَةُ وَالْأَزْدُ بِالْبَرُوقَانِ، عَلَى نِصْفِ فَرْسَخٍ مِنْ نَصْرٍ، وَخَرَجَتْ مُضَرُ إِلَى نَصْرٍ، وَخَرَجَتْ رَبِيعَةُ وَالْأَزْدُ إِلَى عَمْرِو بْنِ مُسْلِمِ بْنِ عَمْرٍو، وَأَرْسَلَتْ تَغْلِبُ إِلَى عَمْرِو بْنِ مُسْلِمٍ: إِنَّكَ مِنَّا، وَأَنْشَدُوهُ شِعْرًا قَالَهُ رَجُلٌ عَزَا بَاهِلَةَ إِلَى تَغْلِبَ، وَكَانَ بَنُو قُتَيْبَةَ مِنْ بَاهِلَةَ، فَلَمْ يَقْبَلْ عَمْرُو ذَلِكَ. وَسَفَرَ الضَّحَّاكُ بْنُ مُزَاحِمٍ، وَيَزِيدُ بْنُ الْمُفَضَّلِ الْحُدَّانِيُّ فِي الصُّلْحِ، وَكَلَّمَا نَصْرًا، فَانْصَرَفَ، فَحَمَلَ أَصْحَابُ عَمْرِو بْنِ مُسْلِمٍ وَالْبَخْتَرِيِّ عَلَى نَصْرٍ، وَكَرَّ نَصْرُ عَلَيْهِمْ، فَكَانَ أَوَّلَ قَتِيلٍ رَجُلٌ مِنْ بَاهِلَةَ مِنْ أَصْحَابِ عَمْرِو بْنِ مُسْلِمٍ فِي ثَمَانِيَةَ عَشَرَ رَجُلًا، وَانْهَزَمَ عَمْرٌو، وَأَرْسَلَ يَطْلُبُ الْأَمَانَ مِنْ نَصْرٍ، فَآمَنُهُ، وَقِيلَ: أَصَابُوا عَمْرًا فِي طَاحُونَةٍ، فَأَتَوْا بِهِ نَصْرًا وَفِي عُنُقِهِ حَبْلٌ، فَآمَنَهُ وَضَرَبَهُ مِائَةً، وَضَرَبَ الْبَخْتَرِيَّ وَزِيَادَ بْنَ طَرِيفٍ مِائَةً مِائَةً، وَحَلَقَ رُءُوسَهُمْ وَلِحَاهُمْ، وَأَلْبَسَهُمُ الْمُسُوحَ. وَقِيلَ إِنَّ الْهَزِيمَةَ كَانَتْ أَوَّلًا عَلَى نَصْرٍ وَمَنْ مَعَهُ مِنْ مُضَرَ، فَقَالَ عَمْرُو بْنُ مُسْلِمٍ لِرَجُلٍ مَعَهُ مِنْ تَمِيمٍ: كَيْفَ تَرَى أَسْتَاهُ قَوْمِكَ يَا أَخَا تَمِيمٍ ؟ يُعَيِّرُهُ بِذَلِكَ. ثُمَّ كَرَّتْ تَمِيمٌ فَهَزَمَتْ أَصْحَابَ عَمْرٍو، فَقَالَ التَّمِيمِيُّ لِعَمْرٍو: هَذِهِ أَسْتَاهُ قَوْمِي. وَقِيلَ: كَانَ سَبَبُ انْهِزَامِ عَمْرٍو أَنَّ رَبِيعَةَ كَانَتْ مَعَ عَمْرٍو، فَقُتِلَ مِنْهُمْ وَمِنَ الْأَزْدِ جَمَاعَةٌ، فَقَالَتْ رَبِيعَةُ: عَلَامَ نُقَاتِلُ إِخْوَانَنَا وَأَمِيرَنَا، وَقَدْ تَقَرَّبْنَا إِلَى عَمْرٍو فَأَنْكَرَ قَرَابَتَنَا ؟ فَاعْتَزَلُوا، فَانْهَزَمَتِ الْأَزْدُ وَعَمْرٌو، ثُمَّ آمَنَهُمْ نَصْرٌ، وَأَمَرَهُمْ أَنْ يَلْحَقُوا مُسْلِمَ بْنَ سَعِيدٍ.
✧ The Battle between Muḍar and al-Yaman in Khurāsān It is said: In the year one hundred and six occurred the battle between the Muḍarīs and the Yamānīs at al-Burūqān in the land of Balkh. The cause of that was that Muslim b. Saʿīd b. Aslam b. Zurʿah went on a raid, and the people were slow to join him. Among those who were slow to join him was al-Bakhtarī b. Dirham. Muslim sent back Naṣr b. Sayyār, Balʿāʾ b. Mujāhid, and others to Balkh, ordering them to drive out the people. Naṣr burned the gate of al-Bakhtarī and Ziyād b. Ṭarīf al-Bāhilī. ʿAmr b. Muslim, the brother of Qutaybah, who was governor of Balkh, prevented them from entering Balkh. Muslim b. Saʿīd cut off the river crossing, and Naṣr b. Sayyār encamped at al-Burūqān. The people of al-Ṣaghāniyān, Maslamah al-Tamīmī, Ḥassān b. Khālid al-Asadī, and others came to him. Rabīʿah and al-Azd gathered at al-Burūqān, half a parasang from Naṣr. Muḍar went out to Naṣr, and Rabīʿah and al-Azd went out to ʿAmr b. Muslim b. ʿAmr. Taghlib sent word to ʿAmr b. Muslim: "You are one of us," and they recited to him a poem composed by a man who traced Bāhilah's lineage back to Taghlib. The Banū Qutaybah were of Bāhilah, but ʿAmr did not accept that. Al-Ḍaḥḥāk b. Muzāḥim and Yazīd b. al-Mufaḍḍal al-Ḥuddānī traveled to negotiate peace, and they spoke with Naṣr, and he turned back. Then the companions of ʿAmr b. Muslim and al-Bakhtarī charged Naṣr, and Naṣr counter-charged them. The first man killed was a man of Bāhilah from the companions of ʿAmr b. Muslim, among eighteen men. ʿAmr was defeated, and he sent to seek safe-conduct from Naṣr, who granted it to him. It is said: They found ʿAmr in a mill, and they brought him to Naṣr with a rope around his neck. He granted him safe-conduct, flogged him with one hundred lashes, and flogged al-Bakhtarī and Ziyād b. Ṭarīf each with one hundred lashes, shaved their heads and beards, and clothed them in sackcloth. It is said that the rout was at first upon Naṣr and those Muḍarīs with him. ʿAmr b. Muslim said to a man of Tamīm who was with him: "How do you see the buttocks of your people, O brother of Tamīm?" taunting him with that. Then Tamīm counter-charged and routed the companions of ʿAmr, and the Tamīmī said to ʿAmr: "These are the buttocks of my people." It is said that the cause of ʿAmr's defeat was that Rabīʿah was with ʿAmr, and a group of them and of al-Azd were killed. Rabīʿah said: "Why should we fight our own brothers and our commander? We have drawn near to ʿAmr and he has denied our kinship." So they withdrew, and al-Azd and ʿAmr were routed. Then Naṣr granted them safe-conduct and ordered them to join Muslim b. Saʿīd.
Tarikh (al-Tabari) 2494No grade recorded
غَزْوِ مُسْلِمٍ التُّرْكَ ثُمَّ قَطَعَ مُسْلِمٌ النَّهْرَ، وَلَحِقَ بِهِ مَنْ لَحِقَ مِنْ أَصْحَابِهِ، فَلَمَّا بَلَغَ بُخَارَى أَتَاهُ كِتَابُ خَالِدِ بْنِ عَبْدِ اللَّهِ بِوِلَايَتِهِ الْعِرَاقَ، وَيَأْمُرُهُ بِإِتْمَامِ غَزَاتِهِ. فَسَارَ إِلَى فَرْغَانَةَ، فَلَمَّا وَصَلَهَا بَلَغَهُ أَنَّ خَاقَانَ قَدْ أَقْبَلَ إِلَيْهِ، وَأَنَّهُ فِي مَوْضِعٍ ذَكَرُوهُ، فَارْتَحَلَ، فَسَارَ ثَلَاثَ مَرَاحِلَ فِي يَوْمٍ، وَأَقْبَلَ إِلَيْهِمْ خَاقَانُ، فَلَقِيَ طَائِفَةً مِنَ الْمُسْلِمِينَ وَأَصَابَ دَوَابَّ لِمُسْلِمٍ، وَقَتَلَ جَمَاعَةً مِنَ الْمُسْلِمِينَ، وَقُتِلَ الْمُسَيَّبُ بْنُ بِشْرٍ الرِّيَاحَيُّ، وَالْبَرَاءُ، وَكَانَ مِنْ فُرْسَانِ الْمُهَلَّبِ، وَقُتِلَ أَخُو غَوْزَكَ، وَثَارَ النَّاسُ فِي وُجُوهِهِمْ فَأَخْرَجُوهُمْ مِنَ الْعَسْكَرِ، وَرَحَلَ مُسْلِمٌ بِالنَّاسِ، فَسَارَ ثَمَانِيَةَ أَيَّامٍ وَهُمْ مُطِيفُونَ بِهِمْ، فَلَمَّا كَانَتِ التَّاسِعَةُ أَرَادُوا النُّزُولَ، فَشَاوَرُوا النَّاسَ، فَأَشَارَ بِهِ وَقَالُوا: إِذَا أَصْبَحْنَا وَرْدَنَا الْمَاءَ [ وَالْمَاءُ ] مِنَّا غَيْرُ بَعِيدٍ. فَنَزَلُوا وَلَمْ يَرْفَعُوا بِنَاءً فِي الْعَسْكَرِ، وَأَحْرَقَ النَّاسُ مَا ثَقُلَ مِنَ الْآنِيَةِ وَالْأَمْتِعَةِ، فَحَرَقُوا مَا قِيمَتُهُ أَلْفُ أَلْفٍ، وَأَصْبَحَ النَّاسُ، فَسَارُوا، فَوَرَدُوا النَّهْرَ، وَأَهْلُ فَرْغَانَةَ وَالشَّاشِ دُونَهُ، فَقَالَ مُسْلِمُ بْنُ سَعِيدٍ: أَعْزِمُ عَلَى كُلِّ رَجُلٍ إِلَّا اخْتَرَطَ سَيْفَهُ، فَفَعَلُوا وَصَارَتِ الدُّنْيَا كُلُّهَا سُيُوفًا، فَتَرَكُوا الْمَاءَ وَعَبَرُوا. فَأَقَامَ يَوْمًا، ثُمَّ قَطَعَ مِنْ غَدٍ، وَاتَّبَعَهُمُ ابْنٌ لِخَاقَانَ، فَأَرْسَلَ إِلَيْهِ حُمَيْدُ بْنُ عَبْدِ اللَّهِ، وَهُوَ عَلَى السَّاقَةِ: قِفْ لِي فَإِنَّ خَلْفِي مِائَتَيْ رَجُلٍ مِنَ التُّرْكِ حَتَّى أُقَاتِلَهُمْ، وَهُوَ مُثْقَلٌ جِرَاحَةً، فَوَقَفَ النَّاسُ، وَعَطَفَ عَلَى التُّرْكِ، فَقَاتَلَهُمْ، وَأُسِرَ أَهْلُ الصُّغْدِ وَقَائِدُهُمْ وَقَائِدُ التُّرْكِ فِي سَبْعَةٍ، وَمَضَى الْبَقِيَّةُ، وَرَجَعَ حُمَيْدٌ، فَرُمِيَ بِنُشَّابَةٍ فِي رُكْبَتِهِ، فَمَاتَ. وَعَطِشَ النَّاسُ، وَكَانَ عَبْدُ الرَّحْمَنِ الْعَامِرِيُّ حَمَلَ عِشْرِينَ قِرْبَةً عَلَى إِبِلِهِ، فَسَقَاهَا النَّاسَ جُرَعًا جُرَعًا، وَاسْتَسْقَى مُسْلِمُ بْنُ سَعِيدٍ، فَأَتَوْهُ بِإِنَاءٍ، فَأَخَذَهُ جَابِرٌ أَوْ حَارِثَةُ بْنُ كَثِيرٍ أَخُو سُلَيْمَانَ بْنِ كَثِيرٍ مِنْ فِيهِ، فَقَالَ مُسْلِمٌ: دَعُوهُ فَمَا نَازَعَنِي شَرْبَتِي إِلَّا مِنْ حَرٍّ دَخَلَهُ. وَأَتَوْا خُجَنْدَةَ، وَقَدْ أَصَابَهُمْ مَجَاعَةٌ وَجَهْدٌ، فَانْتَشَرَ النَّاسُ، فَإِذَا فَارِسَانِ يَسْأَلَانِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ نُعَيْمٍ، فَأَتَيَاهُ بِعَهْدِهِ عَلَى خُرَاسَانَ مِنْ أَسَدِ بْنِ عَبْدِ اللَّهِ أَخِي خَالِدٍ، فَأَقْرَأَهُ عَبْدُ الرَّحْمَنِ مُسْلِمًا، فَقَالَ: سَمْعًا وَطَاعَةً. وَكَانَ عَبْدُ الرَّحْمَنِ أَوَّلَ مَنِ اتَّخَذَ الْخِيَامَ فِي مَفَازَةِ آمُلَ. قَالَ الْخَزْرَجُ التَّغْلَبِيُّ: قَاتَلْنَا التُّرْكَ، فَأَحَاطُوا بِنَا حَتَّى أَيْقَنَّا بِالْهَلَاكِ، فَحَمَلَ حَوْثَرَةُ بْنُ يَزِيدَ بْنِ الْحُرِّ بْنِ الْخُنَيْفِ عَلَى التُّرْكِ فِي أَرْبَعَةِ آلَافٍ، فَقَاتَلَهُمْ سَاعَةً ثُمَّ رَجَعَ، وَأَقْبَلَ نَصْرُ بْنُ سَيَّارٍ فِي ثَلَاثِينَ فَارِسًا، فَقَاتَلَهُمْ حَتَّى أَزَالَهُمْ عَنْ مَوَاضِعِهِمْ، فَحَمَلَ عَلَيْهِمُ النَّاسُ، فَانْهَزَمَ التُّرْكُ، وَحَوْثَرَةُ وَهُوَ ابْنُ أَخِي رَقَبَةَ بْنِ الْحُرِّ. قِيلَ: وَكَانَ عُمَرُ بْنُ هُبَيْرَةَ قَالَ لِمُسْلِمِ بْنِ سَعِيدٍ حِينَ وَلَّاهُ: لِيَكُنْ حَاجِبُكَ مِنْ صَالِحِ مُوَالِيكَ، فَإِنَّهُ لِسَانُكَ وَالْمُعَبِّرُ عَنْكَ، وَعَلَيْكَ بِعُمَّالِ الْعُذْرِ. قَالَ: وَمَا عُمَّالُ الْعُذْرِ ؟ قَالَ: تَأْمُرُ أَهْلَ كُلِّ بَلَدٍ أَنْ يَخْتَارُوا لِأَنْفُسِهِمْ، فَإِنْ كَانَ خَيْرًا كَانَ لَكَ، وَإِنْ كَانَ شَرًّا كَانَ لَهُمْ دُونَكَ، وَكُنْتَ مَعْذُورًا. وَكَانَ عَلَى خَاتَمِ مُسْلِمِ بْنِ سَعِيدٍ تَوْبَةُ بْنُ أَبِي سَعِيدٍ، فَلَمَّا وَلِيَ أَسَدُ بْنُ عَبْدِ اللَّهِ خُرَاسَانَ جَعَلَهُ عَلَى خَاتَمِهِ أَيْضًا.
✧ Muslim's campaign against the Turks Then Muslim crossed the river, and those of his companions who had stayed behind joined him. When he reached Bukhārā, a letter from Khālid b. ʿAbd Allāh reached him appointing him over Iraq and ordering him to complete his campaign. He then marched to Farghānah. When he arrived there, he learned that the Khāqān had advanced towards him and was at a place they mentioned. He set out and traveled three stages in a single day. The Khāqān advanced against them, encountered a contingent of the Muslims, seized some of Muslim's mounts, killed a number of the Muslims, and al-Musayyab b. Bishr al-Riyāḥī was killed, as was al-Barāʾ, who had been one of al-Muhallab's horsemen, and the brother of Ghawzak was killed. The people rose to face them and drove them out of the camp. Muslim then moved on with the people and traveled for eight days while they surrounded them. On the ninth day, they wanted to halt, so they consulted the people. He indicated it himself and they said: "When morning comes, we will reach the water, and the water is not far from us." So they halted and did not erect any structure in the camp. The people burned what was heavy of vessels and goods, and they burned what was worth a million. The people arose in the morning and set out, and they reached the river. The people of Farghānah and al-Shāsh were before it. Muslim b. Saʿīd said: "I adjure every man to draw his sword." They did so, and the whole world became swords. They left the water and crossed. He stayed one day, then crossed the next day. A son of the Khāqān pursued them, so Ḥumayd b. ʿAbd Allāh, who was in command of the rear guard, sent word to him: "Halt for me, for behind me are two hundred men of the Turks until I fight them," while he was weighed down by wounds. The people halted, and he turned upon the Turks and fought them. The people of al-Ṣughd and their commander and the commander of the Turks were captured among seven, and the rest went on. Ḥumayd returned and was shot by an arrow in his knee, and he died. The people became thirsty. ʿAbd al-Raḥmān al-ʿĀmirī had loaded twenty waterskins on his camels and gave the people water in small sips. Muslim b. Saʿīd asked for water, and they brought him a vessel. Jābir, or Ḥārithah b. Kathīr, the brother of Sulaymān b. Kathīr, took it from his mouth. Muslim said: "Leave him; no one wrested my drink from me except because of heat that entered him." They came to Khujandah, having suffered hunger and hardship. The people dispersed, and there were two horsemen asking about ʿAbd al-Raḥmān b. Nuʿaym. They came to him with his appointment over Khurāsān from Asad b. ʿAbd Allāh, the brother of Khālid. ʿAbd al-Raḥmān read it to Muslim, and he said: "We hear and obey." ʿAbd al-Raḥmān was the first to set up tents in the desert of Āmul. Al-Khazraj al-Taghlibī said: We fought the Turks, and they surrounded us until we were certain of destruction. Ḥawtharah b. Yazīd b. al-Ḥurr b. al-Khunayf charged against the Turks with four thousand men and fought them for a while, then returned. Naṣr b. Sayyār came forward with thirty horsemen and fought them until he drove them from their positions. The people then charged them, and the Turks fled. Ḥawtharah was the nephew of Raqabah b. al-Ḥurr. It is said: ʿUmar b. Hubayrah said to Muslim b. Saʿīd when he appointed him: "Let your chamberlain be from among your righteous clients, for he is your tongue and the one who speaks on your behalf. And hold to the agents of excuse." Muslim said: "And what are the agents of excuse?" He said: "Command the people of each town to choose for themselves. If it is good, it is for you; if it is evil, it is for them rather than you, and you will be excused." Tawbah b. Abī Saʿīd was in charge of Muslim b. Saʿīd's seal, and when Asad b. ʿAbd Allāh took charge of Khurāsān, he placed him in charge of his seal as well.
Tarikh (al-Tabari) 2495No grade recorded
وِلَايَةِ أَسَدٍ خُرَاسَانَ قِيلَ: وَفِي سنة ست ومائة اسْتَعْمَلَ خَالِدُ بْنُ عَبْدِ اللَّهِ أَخَاهُ أَسَدًا عَلَى خُرَاسَانَ، فَقَدِمَهَا وَمُسْلِمُ بْنُ سَعِيدٍ [ غَازٍ ] بِفَرْغَانَةَ، فَلَمَّا أَتَى أَسَدٌ النَّهْرَ لِيَقْطَعَهُ مَنْعَهُ الْأَشْهَبُ بْنُ عُبَيْدٍ التَّمِيمِيُّ، وَكَانَ عَلَى السُّفُنِ بِآمُلَ، وَقَالَ: قَدْ نُهِيتُ عَنْ ذَلِكَ، فَأَعْطَاهُ وَلَاطَفَهُ، فَأَبَى، قَالَ: فَإِنِّي أَمِيرٌ، فَأَذِنَ لَهُ، فَقَالَ أَسَدٌ: اعْرِفُوا هَذَا حَتَّى نَشْكُرَهُ فِي أَمَانَتِنَا. وَأَتَى الصُّغْدَ فَنَزَلَ بِالْمَرَجِ، وَعَلَى سَمَرْقَنْدَ هَانِئُ بْنُ هَانِئٍ، فَخَرَجَ فِي النَّاسِ يَلْقَى أَسَدًا، فَرَآهُ عَلَى حَجَرٍ، فَتَفَاءَلَ النَّاسُ، وَقَالُوا: مَا عِنْدَ هَذَا خَيْرٌ، أَسَدٌ عَلَى حَجَرٍ. وَدَخَلَ سَمَرْقَنْدَ وَبَعَثَ رَجُلَيْنِ مَعَهُمَا عَهْدُ عَبْدِ الرَّحْمَنِ بْنِ نُعَيْمٍ عَلَى الْجُنْدِ، فَقَدِمَا وَسَأَلَا عَنْهُ وَسَلَّمَا إِلَيْهِ الْعَهْدَ، فَأَتَى بِهِ مُسْلِمًا فَقَالَ: سَمْعًا وَطَاعَةً. وَقَفَلَ عَبْدُ الرَّحْمَنِ بِالنَّاسِ وَمَعَهُ مُسْلِمٌ، فَقَدِمُوا عَلَى أَسَدٍ بِسَمَرْقَنْدَ، فَعَزَلَ هَانِئًا عَنْهَا، وَاسْتَعْمَلَ عَلَيْهَا الْحَسَنَ بْنَ أَبِي الْعَمَرَّطَةِ الْكِنْدِيَّ. وَقِيلَ لِلْحَسَنِ: إِنَّ الْأَتْرَاكَ قَدْ أَتَوْكَ فِي سَبْعَةِ آلَافٍ. فَقَالَ: مَا أَتَوْنَا، نَحْنُ أَتَيْنَاهُمْ وَغَلَبْنَاهُمْ عَلَى بِلَادِهِمْ وَاسْتَعْبَدْنَاهُمْ، وَمَعَ هَذَا فَلَأُدْنِيَنَّ بَعْضَكُمْ مِنْ بَعْضٍ وَلَأُقْرِنَنَّ نَوَاصِيَ خَيْلِكُمْ بِخَيْلِهِمْ، ثُمَّ سَبَّهُمْ وَدَعَا عَلَيْهِمْ، ثُمَّ خَرَجَ إِلَيْهِمْ مُتَبَاطِئًا، فَأَغَارُوا وَرَجَعُوا سَالِمِينَ. وَاسْتَخْلَفَ عَلَى سَمَرْقَنْدَ ثَابِتَ قُطْنَةَ، فَخَطَبَ النَّاسَ، فَأُرْتِجَ عَلَيْهِ وَقَالَ: وَمَنْ يُطِعِ اللَّهَ وَرَسُولَهُ فَقَدْ ضَلَّ، فَسَكَتَ وَلَمْ يَنْطِقْ بِكَلِمَةٍ، وَقَالَ: إِنْ لَمْ أَكُنْ فِيكُمْ خَطِيبًا فَإِنَّنِي بِسَيْفِي إِذَا جَدَّ الْوَغَى لَخَطِيبُ فَقِيلَ لَهُ: لَوْ قُلْتَ هَذَا عَلَى الْمِنْبَرِ لَكُنْتَ أَخْطَبَ النَّاسِ، فَقَالَ حَاجِبُ الْفِيلِ الْيَشْكُرِيُّ يُعَيِّرُهُ حَصْرَهُ: أَبَا الْعَلَاءِ لَقَدْ لَاقَيْتَ مُعْضِلَةً يَوْمَ الْعُرُوبَةِ مِنْ كَرْبٍ وَتَخْنِيقِ تَلْوِي اللِّسَانَ إِذَا رُمْتَ الْكَلَامَ بِهِ كَمَا هَوَى زَلَقٌ مِنْ شَاهِقِ النِّيقِ لَمَّا رَمَتْكَ عُيُونُ النَّاسِ صَاحِيَةً أَنْشَأَتْ تَجْرَضُ لَمَّا قُمْتَ بِالرِّيقِ أَمَّا الْقُرَانُ فَلَا تُهْدَى لِمُحْكَمَةٍ مِنَ الْقُرَانِ وَلَا تُهْدَى لِتَوْفِيقِ
✧ The Appointment of Asad over Khurasan It is said: And in the year one hundred and six, Khālid b. ʿAbd Allāh appointed his brother Asad over Khurasan. He arrived there while Muslim b. Saʿīd was raiding in Farghānah. When Asad came to the river to cross it, al-Ashhab b. ʿUbayd al-Tamīmī prevented him. He was in charge of the boats at Āmul and said: “I have been forbidden from that.” He gave him gifts and treated him gently, but he refused. He said: “I am an amīr,” so he permitted him. Asad said: “Take note of this man so that we may thank him for his trustworthiness.” He came to al-Ṣughd and encamped at al-Marj. Over Samarqand was Hāniʾ b. Hāniʾ, and he went out among the people to meet Asad. He saw him on a rock, so the people took it as an ill omen and said: “There is no good in this one: a lion on a rock.” He entered Samarqand and sent two men carrying the covenant of ʿAbd al-Raḥmān b. Nuʿaym over the army. They arrived, asked about him, and delivered the covenant to him. He came with it to Muslim and said: “Hearing and obedience.” ʿAbd al-Raḥmān then returned with the people, and Muslim was with him. They came to Asad in Samarqand, and he dismissed Hāniʾ from it and appointed over it al-Ḥasan b. Abī al-ʿAmarraṭah al-Kindī. It was said to al-Ḥasan: “The Turks have come against you in seven thousand.” He said: “They did not come against us; we came against them and conquered their lands and enslaved them. Despite this, I will bring some of you close to others and tie the forelocks of your horses to their horses.” Then he reviled them and invoked evil upon them. Then he went out to them slowly, and they raided and returned safely. He appointed Thābit Quṭnah as his successor over Samarqand. He gave a sermon to the people, but he stammered and said: “Whoever obeys God and His Messenger has gone astray.” Then he fell silent and did not utter a word, and he said: If I am not an orator among you, then with my sword, when battle rages, I am an orator. It was said to him: “Had you said this from the pulpit, you would have been the most eloquent of people.” Then Ḥājib al-Fīl al-Yashkurī said, mocking his stammering: Abū al-ʿAlāʾ, you have met a difficult matter on Friday, of distress and choking. You twist the tongue when you attempt speech with it, as a slippery stone falls from the summit of a mountain peak. When the eyes of the people cast you, awake, you began to choke when you stood, with saliva. As for the Qurʾān, you are not guided to a clear verse of the Qurʾān, nor are you guided to success.
Tarikh (al-Tabari) 2496No grade recorded
اسْتِعْمَالِ الْحُرِّ عَلَى الْمَوْصِلِ فِي سنة ست ومائة اسْتَعْمَلَ هِشَامٌ الْحُرَّ بْنَ يُوسُفَ بْنِ يَحْيَى بْنِ الْحَكَمِ بْنِ أَبِي الْعَاصِ بْنِ أُمَيَّةَ عَلَى الْمَوْصِلِ، وَهُوَ الَّذِي بَنَى الْمَنْقُوشَةَ دَارًا يَسْكُنُهَا، وَإِنَّمَا سُمِّيَتِ الْمَنْقُوشَةَ لِأَنَّهَا كَانَتْ مَنْقُوشَةً بِالسَّاجِ وَالرُّخَامِ وَالْفُصُوصِ الْمُلَوَّنَةِ وَمَا شَاكَلَهَا، وَكَانَتْ عِنْدَ سُوقِ الْقَتَّابِينَ وَالشَّعَّارِينَ وَسُوقِ الْأَرْبِعَاءَ، وَأَمَّا الْآنُ فَهِيَ خَرِبَةٌ تُجَاوِرُ سُوقَ الْأَرْبِعَاءَ. وَهَذَا الْحُرُّ الَّذِي عَمِلَ النَّهْرَ الَّذِي كَانَ بِالْمَوْصِلِ. وَسَبَبُ ذَلِكَ أَنَّهُ رَأَى امْرَأَةً تَحْمِلُ جَرَّةَ مَاءٍ، وَهِيَ تَحْمِلُهَا قَلِيلًا، ثُمَّ تَسْتَرِيحُ قَلِيلًا; لِبُعْدِ الْمَاءِ، فَكَتَبَ إِلَى هِشَامٍ بِذَلِكَ، فَأَمَرَ بِحَفْرِ نَهْرٍ إِلَى الْبَلَدِ، فَحَفَرَهُ، فَكَانَ أَكْثَرُ شُرْبِ أَهْلِ الْبَلَدِ مِنْهُ، وَعَلَيْهِ كَانَ الشَّارِعُ الْمَعْرُوفُ بِشَارِعِ النَّهْرِ، وَبَقِيَ الْعَمَلُ فِيهِ عِدَّةَ سِنِينَ، وَمَاتَ الْحُرُّ سَنَةَ ثَلَاثَ عَشْرَةَ وَمِائَةٍ.
✧ Appointing al-Ḥurr over al-Mawṣil In the year one hundred and six, Hishām appointed al-Ḥurr b. Yūsuf b. Yaḥyā b. al-Ḥakam b. Abī al-ʿĀṣ b. Umayyah over al-Mawṣil. He is the one who built al-Manqūshah as a residence for himself. It was named al-Manqūshah because it was decorated with teak, marble, colored inlays, and the like. It was near the market of the perfume sellers, the hair clothiers, and the Wednesday market. But now it is a ruin adjacent to the Wednesday market. This al-Ḥurr is the one who made the canal that was in al-Mawṣil. The reason for that was that he saw a woman carrying a water jar, carrying it a little, then resting a little, because of the distance of the water. So he wrote to Hishām about that, and he ordered the digging of a canal to the town. He dug it, and most of the drinking water of the townspeople came from it. Upon it was the main street known as Canal Street. The work on it continued for several years. Al-Ḥurr died in the year one hundred and thirteen.
Tarikh (al-Tabari) 2497No grade recorded
وفي سَنَةُ سِتٍّ وَمِائَةٍ غَزَا سَعِيدُ بْنُ عَبْدِ الْمَلِكِ الصَّائِفَةَ، وَغَزَا الْحَجَّاجُ بْنُ عَبْدِ الْمَلِكِ اللَّانَ، فَصَالَحَ أَهْلَهَا وَأَدَّوُا الْجِزْيَةَ. وَفِيهَا: قَدِمَ خَالِدُ بْنُ عَبْدِ اللَّهِ الْقَسْرِيُّ أَمِيرًا عَلَى الْعِرَاقِ بَعْدَ خُرَاسَانَ، فَاسْتَعْمَلَ أَخَاهُ لَبِيدَ بْنَ عَبْدِ اللَّهِ عَلَى خُرَاسَانَ. وَفِيهَا: اسْتَقْضَى هِشَامٌ إِبْرَاهِيمَ بْنَ هِشَامٍ الْجُمَحِيَّ، ثُمَّ عَزَلَهُ وَاسْتَقْضَى الصَّلْتَ الْكِنْدِيَّ. وَفِيهَا: وُلِدَ عَبْدُ الصَّمَدِ بْنُ عَلِيٍّ فِي رَجَبٍ.
✧ In the year one hundred and six, Saʿīd b. ʿAbd al-Malik raided the summer expedition, and al-Ḥajjāj b. ʿAbd al-Malik raided the Lān, and he made peace with its people and they paid the jizyah. In it: Khālid b. ʿAbd Allāh al-Qasrī arrived as governor over al-ʿIrāq after Khurāsān, and he appointed his brother Labīd b. ʿAbd Allāh over Khurāsān. In it: Hishām appointed Ibrāhīm b. Hishām al-Jumaḥī as judge, then he dismissed him and appointed al-Ṣalt al-Kindī as judge. In it: ʿAbd al-Ṣamad b. ʿAlī was born in Rajab.
Tarikh (al-Tabari) 2498No grade recorded
حَجِّ هِشَامِ بْنِ عَبْدِ الْمَلِكِ وفي سَنَةُ سِتٍّ وَمِائَةٍ: حَجَّ بِالنَّاسِ هِشَامُ بْنُ عَبْدِ الْمَلِكِ، وَكَتَبَ إِلَى أَبِي الزِّنَادِ قَبْلَ أَنْ يَدْخُلَ الْمَدِينَةَ: اكْتُبْ إِلَيَّ بِسُنَنِ الْحَجِّ، فَكَتَبَهَا لَهُ وَتَلَقَّاهُ، فَلَمَّا صَلَّى هِشَامٌ فِي الْحِجْرِ كَلَّمَهُ إِبْرَاهِيمُ بْنُ مُحَمَّدِ بْنِ طَلْحَةَ، فَقَالَ لَهُ: أَسْأَلُكَ بِاللَّهِ وَبِحُرْمَةِ هَذَا الْبَيْتِ وَالْبَلَدِ الَّذِي خَرَجْتَ مُعَظِّمًا لِحَقِّهِ إِلَّا رَدَدْتَ عَلَيَّ ظُلَامَتِي، قَالَ: وَأَيُّ ظُلَامَةٍ؟ قَالَ: دَارِي، قَالَ: فَأَيْنَ كُنْتَ عَنْ عَبْدِ الْمَلِكِ؟ قَالَ: ظَلَمَنِي وَاللَّهِ، قَالَ: فَعَنِ الْوَلِيدِ؟ قَالَ: ظَلَمَنِي وَاللَّهِ، قَالَ: فَعَنْ سُلَيْمَانَ؟ قَالَ: ظَلَمَنِي وَاللَّهِ، قَالَ: فَعَنْ عُمَرَ؟ قَالَ: يَرْحَمُهُ اللَّهُ رَدَّهَا وَاللَّهِ عَلَيَّ، قَالَ: فَعَنْ يَزِيدَ؟ قَالَ: ظَلَمَنِي وَاللَّهِ، هُوَ قَبَضَهَا مِنْ بَعْدِ قَبْضِي لَهَا، وَهِيَ فِي يَدَيْكَ، قَالَ: وَاللَّهِ لَوْ كَانَ فِيكَ ضَرْبٌ لَضَرَبْتُ، فَقَالَ: فِي وَاللَّهِ ضَرْبٌ بِالسَّيْفِ وَالسَّوْطِ، فَقَالَ هِشَامٌ: هَذِهِ قُرَيْشٌ وَأَلْسِنَتُهَا وَلَا يَزَالُ فِي النَّاسِ بَقَايَا مَا رَأَيْتُ مِثْلَ هَذَا. قَالَ أَبُو الزِّنَادِ: لَقِيتُ هِشَامًا، فَإِنِّي لَفِي الْمَوْكِبِ إِذْ لَقِيَهُ سَعِيدُ بْنُ عَبْدِ اللَّهِ بْنِ الْوَلِيدِ بْنِ عُثْمَانَ بْنِ عَفَّانَ، فَسَارَ إِلَى جَنْبِهِ، فَسَمِعَهُ يَقُولُ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّ اللَّهَ لَمْ يَزَلْ يُنْعِمُ عَلَى أَهْلِ بَيْتِ أَمِيرِ الْمُؤْمِنِينَ وَيَنْصُرُ خَلِيفَتَهُ الْمَظْلُومَ، وَلَمْ يَزَالُوا يَلْعَنُونَ فِي هَذِهِ الْمُوَاطِنِ أَبَا تُرَابٍ ! فَإِنَّهَا مَوَاطِنُ صَالِحَةٌ، وَأَمِيرُ الْمُؤْمِنِينَ يَنْبَغِي لَهُ أَنْ يَلْعَنَهُ فِيهَا. فَشَقَّ عَلَى هِشَامٍ قَوْلُهُ وَقَالَ: مَا قَدِمْنَا لِشَتْمِ أَحَدٍ وَلَا لِلَعْنِهِ، قَدِمْنَا حُجَّاجًا، ثُمَّ قَطَعَ كَلَامَهُ وَأَقْبَلَ عَلَيَّ فَسَأَلَنِي عَنِ الْحَجِّ، فَأَخْبَرْتُهُ بِمَا كَتَبْتُ لَهُ، قَالَ: وَشَقَّ عَلَى سَعِيدٍ أَنِّي سَمِعْتُهُ تَكَلَّمَ بِذَلِكَ، وَكَانَ مُنْكَسِرًا كُلَّمَا رَآنِي. وَلَمَّا دَخَلَ هِشَامٌ الْمَدِينَةَ صَلَّى عَلَى سَالِمِ بْنِ عَبْدِ اللَّهِ، فَرَأَى كَثْرَةَ النَّاسِ فَضَرَبَ عَلَيْهِمْ بَعْثَ أَرْبَعَةِ آلَافٍ، فَسُمِّيَ عَامَ الْأَرْبَعَةِ آلَافٍ. وَكَانَ الْعَامِلَ عَلَى مَكَّةَ وَالْمَدِينَةِ وَالطَّائِفِ إِبْرَاهِيمُ بْنُ هِشَامٍ، وَعَلَى الْعِرَاقِ وَخُرَاسَانَ خَالِدٌ الْقَسْرِيُّ، وَاسْتَعْمَلَ عَلَى صَلَاةِ الْبَصْرَةِ عُقْبَةَ بْنَ عَبْدِ الْأَعْلَى، وَعَلَى الشُّرْطَةِ مَالِكَ بْنِ الْمُنْذِرِ بْنِ الْجَارُودِ، وَعَلَى قَضَائِهَا ثُمَامَةَ بْنَ عَبْدِ اللَّهِ بْنِ أَنَسٍ، وَعَلَى خُرَاسَانَ أَخَاهُ أَسَدَ بْنَ عَبْدِ اللَّهِ.
✧ The Hajj of Hishām b. ʿAbd al-Malik In the year 106 (AH), Hishām b. ʿAbd al-Malik led the people in the Hajj. Before entering al-Madīnah, he wrote to Abū al-Zinād: “Write down for me the rites of the Hajj.” So he wrote them down for him and met him. When Hishām prayed in the Ḥijr, Ibrāhīm b. Muḥammad b. Ṭalḥah spoke to him and said: “I ask you by Allah and by the sanctity of this House and this land from which you set out venerating its right, to return to me my property.” He said: “And what property?” He said: “My house.” He said: “Where were you concerning ʿAbd al-Malik?” He said: “By Allah, he wronged me.” He said: “What about al-Walīd?” He said: “By Allah, he wronged me.” He said: “What about Sulaymān?” He said: “By Allah, he wronged me.” He said: “What about ʿUmar?” He said: “May Allah have mercy on him; by Allah, he returned it to me.” He said: “What about Yazīd?” He said: “By Allah, he wronged me. He seized it after I had taken possession of it, and it is in your hands.” He said: “By Allah, if there were any striking in you, I would have struck you.” He said: “By Allah, in me there is striking by the sword and the whip.” Hishām said: “This is Quraysh and their tongues, and there remain among people remnants the like of which I have never seen.” Abū al-Zinād said: I met Hishām, and while I was in the procession, Saʿīd b. ʿAbd Allāh b. al-Walīd b. ʿUthmān b. ʿAffān met him and rode beside him. I heard him say: “O Commander of the Faithful, Allah has continually bestowed favors upon the family of the Commander of the Faithful and supported his oppressed caliph. They have continued to curse Abū Turāb in these places, for they are blessed places, and it behooves the Commander of the Faithful to curse him there.” His words distressed Hishām, and he said: “We have not come to revile anyone or curse him. We have come as pilgrims.” Then he cut off his speech and turned to me, asking me about the Hajj. I informed him of what I had written for him. He said: It distressed Saʿīd that I heard him speak of that, and he was broken-hearted whenever he saw me. When Hishām entered al-Madīnah, he prayed over Sālim b. ʿAbd Allāh. He saw the large number of people and levied a force of four thousand upon them, so it was called the Year of the Four Thousand. The governor over Makkah, al-Madīnah, and al-Ṭāʾif was Ibrāhīm b. Hishām; over al-ʿIrāq and Khurāsān was Khālid al-Qasrī. He appointed over the prayer of al-Baṣrah ʿUqbah b. ʿAbd al-Aʿlā, over the police Mālik b. al-Mundhir b. al-Jārūd, over its judiciary Thumāmah b. ʿAbd Allāh b. Anas, and over Khurāsān his brother Asad b. ʿAbd Allāh.
Tarikh (al-Tabari) 2499No grade recorded
مَنْ تُوُفِّيَ فِي سنة ست ومائة مِنَ الْأَكَابِرِ سَالِمُ بْنُ عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ الْخَطَّابِ سَالِمُ بْنُ عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ الْخَطَّابِ، أَبُو عُمَرَ : رَوَى عَنْ أَبِيهِ، وَأَبِي أَيُّوبَ، وَأَبِي هُرَيْرَةَ. وَكَانَ فَقِيهًا عَابِدًا جَوَادًا صَالِحًا، وَكَانَ أَشْبَهَ أَوْلَادِ أَبِيهِ بِهِ، وَكَانَ أَبُوهُ شَدِيدَ الْمَحَبَّةِ لَهُ فَإِذَا لِيمَ عَلَى ذَلِكَ أَنْشَدَ: يَلُومُونَنِي فِي سَالِمٍ وَأَلُومُهُمْ وَجِلْدَةُ بَيْنَ الْعَيْنِ وَالْأَنْفِ سَالِمُ عن هَوْدَةُ بْنُ عَبْدِ الْعَزِيزِ، قَالَ: زَحَمَ سَالِمَ بْنَ عَبْدِ اللَّهِ رَجُلٌ فَقَالَ لَهُ سَالِمٌ: بَعْضُ هَذَا رَحِمَكَ اللَّهُ، فَقَالَ لَهُ الرَّجُلُ: مَا أَرَاكَ إِلَّا رَجُلَ سُوءٍ، فَقَالَ لَهُ سَالِمٌ: مَا أَحْسَبُكَ أَبْعَدْتَ. وعن ابْنُ وَهْبٍ، قَالَ: حَدَّثَنِي حَنْظَلَةُ، قَالَ: رَأَيْتُ سَالِمَ بْنَ عَبْدِ اللَّهِ بْنِ عُمَرَ يَخْرُجُ إِلَى السُّوقِ فَيَشْتَرِي حَوَائِجَ نَفْسِهِ. أَخْبَرَنَا إِسْمَاعِيلُ بْنُ أَحْمَدَ بِإِسْنَادٍ لَهُ عَنْ أَشْهَبَ بْنِ مَالِكٍ، قَالَ: لَمْ يَكُنْ أَحَدٌ فِي زَمَنِ سَالِمِ بْنِ عَبْدِ اللَّهِ أَشْبَهَ بِمَنْ مَضَى مِنَ الصَّالِحِينَ فِي الزُّهْدِ وَالْقَصْدِ فِي الْعَيْشِ مِنْهُ، كَانَ يَلْبَسُ بِدِرْهَمَيْنِ، وَقَالَ لَهُ سُلَيْمَانُ بْنُ عَبْدِ الْمَلِكِ وَرَآهُ حَسَنَ السَّجِيَّةِ: أَيُّ شَيْءٍ تَأْكُلُ؟ قَالَ: الْخُبْزَ وَالزَّيْتَ وَإِذَا وَجَدْتُ اللَّحْمَ أَكَلْتُهُ، فَقَالَ لَهُ: أَوَ تَشْتَهِيهِ، قَالَ: إِذَا لَمْ أَشْتَهِهِ تَرَكْتُهُ حَتَّى أَشْتَهِيَهُ. عن عُمَيْرُ بْنُ مِرْدَاسٍ، قَالَ: حَدَّثَنَا الْحُمَيْدِيُّ، قَالَ: سَمِعْتُ سُفْيَانَ بْنَ عُيَيْنَةَ يَقُولُ: دَخَلَ هِشَامُ بْنُ عَبْدِ الْمَلِكِ الْكَعْبَةَ فَإِذَا هُوَ بِسَالِمِ بْنِ عَبْدِ اللَّهِ، فَقَالَ لَهُ: يَا سَالِمُ سَلْنِي حَاجَةً، فَقَالَ لَهُ: إِنِّي لَأَسْتَحِي مِنَ اللَّهِ أَنْ أَسْأَلَ فِي بَيْتِ اللَّهِ غَيْرَهُ. فَلَمَّا خَرَجَ خَرَجَ فِي أَثَرِهِ، فَقَالَ لَهُ: الْآنَ قَدْ خَرَجْتَ فَسَلْنِي حَاجَةً، فَقَالَ لَهُ سَالِمٌ: مِنْ حَوَائِجِ الدُّنْيَا أَمْ مِنْ حَوَائِجِ الْآخِرَةِ؟ فَقَالَ: مِنْ حَوَائِجِ الدُّنْيَا، فَقَالَ لَهُ: مَا سَأَلْتُ مَنْ يَمْلِكُهَا فَكَيْفَ أَسْأَلُ مَنْ لَا يَمْلِكُهَا. تُوُفِّيَ سَالِمٌ بِالْمَدِينَةِ فِي آخِرِ ذِي الْحِجَّةِ مِنْ هَذِهِ السَّنَةِ، وَصَلَّى عَلَيْهِ هِشَامُ بْنُ عَبْدِ الْمَلِكِ مَقْدِمَهُ الْمَدِينَةَ وَدُفِنَ بِالْبَقِيعِ. طَاوُوسُ بْنُ كَيْسَانَ الْيَمَانِيُّ طَاوُوسُ بْنُ كَيْسَانَ الْيَمَانِيُّ، وَيُكَنَّى أَبَا عَبْدِ الرَّحْمَنِ، مَوْلًى لِهَمَذَانَ: حَجَّ أَرْبَعِينَ حَجَّةً، وَجَالَسَ سَبْعِينَ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ. عن عَبْدُ الْمُنْعِمِ بْنُ إِدْرِيسَ، عَنْ أَبِيهِ قَالَ: صَلَّى وَهْبُ بْنُ مُنَبِّهٍ وَطَاوُوسٌ الْيَمَانِيُّ الْغَدَاةَ بِوُضُوءِ الْعَتَمَةَ أَرْبَعِينَ سَنَةً. وعن عَبْدُ الرَّزَّاقِ بْنُ دَاوُدَ بْنِ إِبْرَاهِيمَ: أَنَّ الْأَسَدَ حَبَسَ النَّاسَ لَيْلَةً فِي طَرِيقِ الْحَجِّ، فَدَقَّ النَّاسُ بَعْضُهُمْ بَعْضًا، فَلَمَّا كَانَ السَّحَرُ ذَهَبَ عَنْهُمْ، فَنَزَلَ النَّاسُ يَمِينًا وَشِمَالًا فَأَلْقَوْا أَنْفُسَهُمْ فَنَامُوا، وَقَامَ طَاوُوسٌ يُصَلِّي، فَقَالَ لَهُ ابْنُهُ: أَلَا تَنَامُ فَقَدْ نَصِبْتَ اللَّيْلَةَ؟ فَقَالَ طَاوُوسٌ: وَمَنْ يَنَامُ السَّحَرَ. وعن عَبْدُ الرَّزَّاقِ، قَالَ: قَدِمَ طَاوُوسٌ مَكَّةَ فَقَدِمَ أَمِيرٌ فَقِيلَ لَهُ: إِنَّ مِنْ فَضْلِهِ، وَمِنْ، وَمِنْ، فَلَوْ أَتَيْتَهُ، قَالَ: مَا إِلَيْهِ مِنْ حَاجَةٍ، قَالُوا: إِنَّا نَخَافُهُ عَلَيْكَ، قَالَ: فَمَا هُوَ كَمَا تَقُولُونَ. الْعَابِدُ الْيَمَنِيُّ الْعَابِدُ الْيَمَنِيُّ: عَنْ عَلِيِّ بْنِ زَيْدٍ، قَالَ: قَالَ طَاوُوسٌ: بَيْنَا أَنَا بِمَكَّةَ بَعَثَ إِلَيَّ الْحَجَّاجُ فَأَجْلَسَنِي إِلَى جَنْبِهِ وَأَتْكَأَنِي عَلَى وِسَادَةٍ إِذْ سَمِعَ مُلَبِّيًا يُلَبِّي حَوْلَ الْبَيْتِ رَافِعًا صَوْتَهُ بِالتَّلْبِيَةِ، فَقَالَ: عَلَيَّ بِالرَّجُلِ، فَأُتِيَ بِهِ، فَقَالَ: مِمَّنِ الرَّجُلُ؟ قَالَ: مِنَ الْمُسْلِمِينَ، قَالَ: لَيْسَ عَنِ الْإِسْلَامِ سَأَلْتُكَ، قَالَ: فَعَمَّ سَأَلْتَ؟ قَالَ: سَأَلْتُكَ عَنِ الْبَلَدِ، قَالَ: مِنْ أَهْلِ الْيَمَنِ، قَالَ: كَيْفَ تَرَكْتَ مُحَمَّدَ بْنُ يُوسُفَ؟ - يُرِيدُ أَخَاهُ - قَالَ: تَرَكْتُهُ عَظِيمًا وَسِيمًا لَبَّاسًا رَكَّابًا خَرَّاجًا وَلَّاجًا، قَالَ: لَيْسَ عَنْ هَذَا سَأَلْتُكَ، قَالَ: فَعَمَّ سَأَلْتَ؟ قَالَ: سَأَلْتُكَ عَنْ سِيرَتِهِ، قَالَ: تَرَكْتُهُ ظَلُومًا غَشُومًا، مُطِيعًا لِلْمَخْلُوقِ عَاصِيًا لِلْخَالِقِ، فَقَالَ لَهُ الْحَجَّاجُ: مَا حَمَلَكَ عَلَى أَنْ تَتَكَلَّمَ بِهَذَا الْكَلَامِ وَأَنْتَ تَعْلَمُ مَكَانَهُ مِنِّي؟ قَالَ الرَّجُلُ: أَتَرَاهُ بِمَكَانِهِ مِنْكَ أَعَزَّ مِنِّي بِمَكَانِي مِنَ اللَّهِ عَزَّ وَجَلَّ وَأَنَا وَافِدُ بَيْتِهِ وَمُصَدِّقُ نَبِيِّهِ وَقَاضِي دَيْنِهِ، قَالَ: فَسَكَتَ الْحَجَّاجُ فَمَا أَجَابَ جَوَابًا، فَقَامَ الرَّجُلُ مِنْ غَيْرِ أَنْ يُؤْذَنَ لَهُ فَانْصَرَفَ. قَالَ طَاوُوسٌ: فَقُمْتُ فِي أَثَرِهِ وَقُلْتُ: الرَّجُلُ حَكِيمٌ، فَأَتَى الْبَيْتَ فَتَعَلَّقَ بِأَسْتَارِهِ ثُمَّ قَالَ: اللَّهُمَّ بِكَ أَعُوذُ وَبِكَ أَلُوذُ، اللَّهُمَّ اجْعَلْ لِي فِي اللَّهَفِ إِلَى جُودِكِ، وَالرِّضَا بِضَمَانِكَ مَنْدُوحَةً عَنْ مَنْعِ الْبَاخِلِينَ وَغِنًى عَمَّا فِي أَيْدِي الْمُسْتَأْثِرِينَ، اللَّهُمَّ فَرَجَكَ الْقَرِيبَ وَمَعْرُوفَكَ الْقَدِيمَ وَعَادَتَكَ الْحَسَنَةَ. ثُمَّ ذَهَبَ النَّاسُ فَرَأَيْتُهُ عَشِيَّةَ عَرَفَةَ وَهُوَ يَقُولُ: اللَّهُمَّ إِنْ كُنْتَ لَمْ تَقْبَلْ حَجِّي وَتَعَبِي وَنَصَبِي فَلَا تَحْرِمْنِي الْأَجْرَ عَلَى مُصِيبَتِي بِتَرْكِكَ الْقَبُولَ. ثُمَّ ذَهَبَ فِي النَّاسِ فَرَأَيْتُهُ غَدَاةَ جَمْعٍ يَقُولُ: وَا سَوْءَتَاهُ مِنْكَ [وَاللَّهِ] وَإِنْ عَفَوْتَ. يُرَدِّدُ ذَلِكَ.
✧ Those of the notable figures who died in the year 106 Sālim b. ʿAbd Allāh b. ʿUmar b. al-Khaṭṭāb, Abū ʿUmar: He narrated from his father, Abū Ayyūb, and Abū Hurayrah. He was a jurist, a devoted worshipper, generous, and righteous, and he was the most similar of his father’s children to him. His father loved him intensely, and when he was reproached for that, he recited: They blame me concerning Sālim, and I blame them; Sālim is the skin between the eye and the nose. On the authority of Hawdah b. ʿAbd al-ʿAzīz, who said: A man jostled Sālim b. ʿAbd Allāh, so Sālim said to him, “Some of this, may God have mercy on you.” The man said to him, “I think you are nothing but an evil man.” Sālim said to him, “I do not think you have gone far.” And on the authority of Ibn Wahb, who said: Ḥanẓalah narrated to me, saying: I saw Sālim b. ʿAbd Allāh b. ʿUmar going out to the market and buying his own needs. Ismāʿīl b. Aḥmad informed us with a chain of transmission of his going back to Ashhab b. Mālik, who said: No one in the time of Sālim b. ʿAbd Allāh resembled the righteous of the past in asceticism and moderation in living more than he did; he used to dress for two dirhams. Sulaymān b. ʿAbd al-Malik, seeing his good disposition, said to him, “What do you eat?” He said, “Bread and oil, and when I find meat, I eat it.” He asked, “Do you desire it?” He said: “If I do not desire it, I leave it until I desire it.” On the authority of ʿUmayr b. Mirdās, who said: al-Ḥumaydī narrated to us, saying: I heard Sufyān b. ʿUyaynah say: Hishām b. ʿAbd al-Malik entered the Kaʿbah and found Sālim b. ʿAbd Allāh there. He said to him, “O Sālim, ask me for a need.” Sālim said, “I am too shy before God to ask anyone other than Him in the house of God.” When he left, Hishām followed him and said, “Now you have come out, so ask me for a need.” Sālim said, “From the needs of this world or the needs of the Hereafter?” He said, “From the needs of this world.” Sālim said, “I have not asked the One who owns it, so how can I ask one who does not own it?” Sālim died in Madinah at the end of Dhū al-Ḥijjah of this year. Hishām b. ʿAbd al-Malik prayed over him upon his arrival in Madinah, and he was buried in al-Baqīʿ. Ṭāwūs b. Kaysān al-Yamānī, whose kunyah is Abū ʿAbd al-Raḥmān, a client of Hamadhān: He performed the pilgrimage forty times and sat with seventy of the Companions of the Messenger of God ﷺ. On the authority of ʿAbd al-Munʿim b. Idrīs, from his father, who said: Wahb b. Munabbih and Ṭāwūs al-Yamānī prayed the morning prayer with the ablution of the night prayer for forty years. And on the authority of ʿAbd al-Razzāq b. Dāwūd b. Ibrāhīm: A lion blocked the people one night on the road to the pilgrimage, and the people crowded together. When dawn came, it left them, and the people dispersed right and left and threw themselves down and slept. Ṭāwūs stood up to pray, and his son said to him, “Will you not sleep? You were exhausted last night.” Ṭāwūs said, “Who sleeps at dawn?” And on the authority of ʿAbd al-Razzāq, who said: Ṭāwūs arrived in Makkah, and an emir arrived there. It was said to him, “He has such virtue, and such, and such; if only you would go to him.” He said, “I have no need of him.” They said, “We fear him for you.” He said, “He is not as you say.” The worshipper from Yemen: On the authority of ʿAlī b. Zayd, who said: Ṭāwūs said: While I was in Makkah, al-Ḥajjāj sent for me and seated me beside him and leaned me against a cushion. Then he heard a man reciting the talbiyah around the House, raising his voice in the talbiyah. He said, “Bring me the man.” He was brought, and al-Ḥajjāj said, “From whom is the man?” He said, “From the Muslims.” He said, “I did not ask you about Islam.” He said, “What did you ask?” He said: “I asked you about your town.” He said, “From the people of Yemen.” He said, “How did you leave Muḥammad b. Yūsuf?”—meaning his brother—He said, “I left him great, handsome, well-dressed, a rider, a goer-out, a goer-in.” He said, “I did not ask you about that.” He said, “What did you ask?” He said, “I asked you about his conduct.” He said, “I left him an oppressor, a tyrant, obedient to the creature, disobedient to the Creator.” Al-Ḥajjāj said to him, “What made you say such words when you know his standing with me?” The man said, “Do you think his standing with you is dearer to him than my standing with God, mighty and glorious, while I am a visitor to His House, a believer in His Prophet, and a fulfiller of His debt?” He said: Al-Ḥajjāj fell silent and did not answer. The man rose without permission and departed. Ṭāwūs said: I rose after him and said, “The man is wise.” He came to the House and clung to its curtains, then said: “O God, in You I take refuge and to You I flee. O God, grant me in my yearning for Your generosity and contentment with Your guarantee an alternative to the withholding of misers and sufficiency from what is in the hands of monopolizers. O God, Your near relief, Your ancient kindness, and Your good custom.” Then the people departed, and I saw him on the evening of ʿArafah saying: “O God, if You have not accepted my pilgrimage, my toil, and my exhaustion, do not deprive me of the reward for my affliction at Your withholding acceptance.” Then he went among the people, and I saw him on the morning of Jamʿ saying: “What shame from You, by God, even if You pardon,” repeating that.
Tarikh (al-Tabari) 2500No grade recorded
مُلْكِ الْجُنَيْدِ بَعْضَ بِلَادِ السِّنْدِ وَقَتْلِ صَاحِبِهِ جَيْشَبَهْ وفي سَنَةُ سَبْعٍ وَمِائَةٍ اسْتَعْمَلَ خَالِدٌ الْقَسْرِيُّ الْجُنَيْدَ بْنَ عَبْدِ الرَّحْمَنِ عَلَى السِّنْدِ فَنَزَلَ شَطَّ مِهْرَانَ، فَمَنَعَهُ جَيْشَبَهْ بْنُ ذَاهِرَ الْعُبُورَ، وَقَالَ: إِنَّنَا مُسْلِمُونَ، فَقَدِ اسْتَعْمَلَنِي الرَّجُلُ الصَّالِحُ، يَعْنِي عُمَرَ بْنَ عَبْدِ الْعَزِيزِ، عَلَى بِلَادِي وَلَسْتُ آمَنُكَ، فَأَعْطَاهُ رَهْنًا وَأَخَذَ مِنْهُ رَهْنًا بِمَا عَلَى بِلَادِهِ مِنَ الْخَرَاجِ، ثُمَّ إِنَّهُمَا تَرَادَّا الرَّهْنَ وَكَفَرَ جَيْشَبَهْ وَحَارَبَهُ، وَقِيلَ: لَمْ يُحَارِبْهُ، وَلَكِنَّ الْجُنَيْدَ تَجَنَّى عَلَيْهِ، فَأَتَى الْهِنْدَ، فَجَمَعَ وَأَخَذَ السُّفُنَ، ( وَاسْتَعَدَّ لِلْحَرْبِ، فَسَارَ الْجُنَيْدُ إِلَيْهِ فِي السُّفُنِ ) أَيْضًا، فَالْتَقَوْا، فَأُخِذَ جَيْشَبَهْ أَسِيرًا، وَقَدْ جَنَحَتْ سَفِينَتُهُ، فَقَتَلَهُ، وَهَرَبَ أَخُوهُ صَصَّةَ إِلَى الْعِرَاقِ لِيَشْكُوَ غَدْرَ الْجُنَيْدِ، فَخَدَعَهُ الْجُنَيْدُ حَتَّى جَاءَ إِلَيْهِ فَقَتَلَهُ. وَغَزَا الْجُنَيْدُ الْكَيْرَجَ، وَكَانُوا قَدْ نَقَضُوا، فَفَتَحَهَا عَنْوَةً، وَفَتَحَ أَرَزِينَ، وَالْمَالِيَّةَ، وَغَيْرَهُمَا مِنْ ذَلِكَ الثَّغْرِ.
✧ Al-Junayd's taking possession of some of the lands of al-Sind and his killing of its ruler Jayshabah In the year one hundred and seven, Khālid al-Qasrī appointed al-Junayd b. ʿAbd al-Raḥmān over al-Sind. He encamped on the bank of the Mihrān, and Jayshabah b. Dhāhir prevented him from crossing, saying, "We are Muslims. The righteous man—meaning ʿUmar b. ʿAbd al-ʿAzīz—appointed me over my lands, and I do not trust you." So al-Junayd gave him hostages and took hostages from him for the land tax due on his lands. Then they exchanged the hostages, and Jayshabah reneged and fought him. It is also said that he did not fight him, but al-Junayd fabricated a charge against him. He went to al-Hind, gathered forces, and seized the ships, preparing for war. Al-Junayd also marched against him in ships, and they met. Jayshabah was taken captive after his ship ran aground, and al-Junayd killed him. His brother Ṣaṣṣah fled to al-ʿIrāq to complain of al-Junayd's treachery, but al-Junayd deceived him until he came to him and then killed him. Al-Junayd raided al-Kayraj, whose people had broken their treaty, and he conquered it by force. He also conquered Arazīn, al-Māliyyah, and other places on that frontier.
Tarikh (al-Tabari) 2501No grade recorded
غَزْوَةِ عَنْبَسَةَ الْفِرِنْجَ بِالْأَنْدَلُسِ وفِي سنة سبع ومائة غَزَا عَنْبَسَةُ بْنُ سُحَيْمٍ الْكَلْبِيُّ عَامِلُ الْأَنْدَلُسِ بَلَدَ الْفِرِنْجِ فِي جَمْعٍ كَثِيرٍ، وَنَازَلَ مَدِينَةَ قَرْقَسُونَةَ وَحَصَرَ أَهْلَهَا، فَصَالَحُوهُ عَلَى نِصْفِ أَعْمَالِهَا، وَعَلَى جَمِيعِ مَا فِي الْمَدِينَةِ مِنْ أَسْرَى الْمُسْلِمِينَ وَأَسْلَابِهِمْ، وَأَنْ يُعْطُوا الْجِزْيَةَ، وَيَلْتَزِمُوا بِأَحْكَامِ الذِّمَّةِ مِنْ مُحَارَبَةِ مَنْ حَارَبَهُ الْمُسْلِمُونَ، وَمُسَالِمَةِ مَنْ سَالَمُوهُ، فَعَادَ عَنْهُمْ عَنْبَسَةُ، وَتُوُفِّيَ فِي شَعْبَانَ سَنَةَ سَبْعٍ وَمِائَةٍ أَيْضًا، وَكَانَتْ وِلَايَتُهُ أَرْبَعَ سِنِينَ وَأَرْبَعَةَ أَشْهُرٍ، وَلَمَّا مَاتَ اسْتَعْمَلَ عَلَيْهِمْ بِشْرُ بْنُ صَفْوَانَ يَحْيَى بْنَ سَلَمَةَ الْكَلْبِيَّ فِي ذِي الْقِعْدَةِ سَنَةَ سَبْعٍ أَيْضًا.
✧ The expedition of ʿAnbasah against the Franks in al-Andalus In the year one hundred and seven, ʿAnbasah b. Suḥaym al-Kalbī, the governor of al-Andalus, raided the land of the Franks with a large force. He encamped before the city of Qarqasūnah and besieged its inhabitants. They made peace with him on condition of surrendering half of their lands and all the Muslim captives and their belongings that were in the city, and that they pay the jizyah, and bind themselves to the obligations of the dhimmah: to fight those whom the Muslims fight, and make peace with those with whom the Muslims make peace. Then ʿAnbasah departed from them. He died in Shaʿbān of the year one hundred and seven as well. His governorship lasted four years and four months. When he died, Bishr b. Ṣafwān appointed over them Yaḥyā b. Salamah al-Kalbī in Dhū al-Qaʿdah of the year one hundred and seven also.
Tarikh (al-Tabari) 2502No grade recorded
حَالِ الدُّعَاةِ لِبَنِي الْعَبَّاسِ قِيلَ: وَفِي سنة سبع ومائة وَجَّهَ بُكَيْرُ بْنُ مَاهَانَ: أَبَا عِكْرِمَةَ، وَأَبَا مُحَمَّدٍ الصَّادِقَ، وَمُحَمَّدَ بْنَ خُنَيْسٍ، وَعَمَّارًا الْعَبَّادِيَّ، وَزِيَادًا خَالَ الْوَلِيدِ الْأَزْرَقِ، فِي عِدَّةٍ مِنْ شِيعَتِهِمْ دُعَاةً إِلَى خُرَاسَانَ، فَجَاءَ رَجُلٌ مِنْ كِنْدَةَ إِلَى أَسَدِ بْنِ عَبْدِ اللَّهِ، فَوَشَى بِهِمْ إِلَيْهِ، فَأُتِيَ بِأَبِي عِكْرِمَةَ، وَمُحَمَّدِ بْنِ خُنَيْسٍ، وَعَامَّةِ أَصْحَابِهِ، وَنَجَا عَمَّارٌ، فَقَطَعَ أَسَدٌ أَيْدِي مَنْ ظَفِرَ بِهِ مِنْهُمْ وَصَلَبَهُمْ، وَأَقْبَلَ عَمَّارٌ إِلَى بُكَيْرِ بْنِ مَاهَانَ، فَأَخْبَرَهُ [ الْخَبَرَ ]، فَكَتَبَ إِلَى مُحَمَّدِ بْنِ عَلِيٍّ بِذَلِكَ، فَأَجَابَهُ: الْحَمْدُ لِلَّهِ الَّذِي صَدَّقَ دَعْوَتَكُمْ وَمَقَالَتَكُمْ، وَقَدْ بَقِيَتْ مِنْكُمْ قَتْلَى، سَتُقْتَلُ. وَقِيلَ: أَوَّلُ مَنْ قَدِمَ خُرَاسَانَ مِنْ دُعَاةِ بَنِي الْعَبَّاسِ زِيَادٌ أَبُو مُحَمَّدٍ مَوْلَى هَمْدَانَ فِي وِلَايَةِ أَسَدِ بْنِ عَبْدِ اللَّهِ، بَعَثَهُ مُحَمَّدُ بْنُ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ، فَقَالَ لَهُ: ادْعُ النَّاسَ إِلَيْنَا، وَانْزِلْ فِي الْيَمَنِ وَأَلْطِفْ مُضَرَ، فَقَدِمَ وَدَعَا إِلَى بَنِي الْعَبَّاسِ، وَذَكَرَ سِيرَةَ بَنِي مَرْوَانَ وَظُلْمَهُمْ، وَجَعَلَ يُطْعِمُ النَّاسَ الطَّعَامَ، وَكَانَ فِي جَمَاعَةٍ فَقَتَلَهُمْ أَسَدُ بْنُ عَبْدِ اللَّهِ.
✧ The situation of the propagandists of the Banū al-ʿAbbās It is said: In the year 107, Bukayr b. Māhān dispatched Abū ʿIkrimah, Abū Muḥammad al-Ṣādiq, Muḥammad b. Khunays, ʿAmmār al-ʿAbbādī, and Ziyād the maternal uncle of al-Walīd al-Azraq, along with a number of their followers, as propagandists to Khurāsān. A man from Kindah came to Asad b. ʿAbd Allāh and informed against them. Abū ʿIkrimah, Muḥammad b. Khunays, and most of their companions were seized, while ʿAmmār escaped. Asad cut off the hands of those among them whom he captured and crucified them. ʿAmmār went to Bukayr b. Māhān and told him the news, so he wrote to Muḥammad b. ʿAlī about that. He replied: 'Praise be to God who confirmed your call and your words; some of you will be killed, and they will indeed be killed.' It is also said: The first of the propagandists of the Banū al-ʿAbbās to arrive in Khurāsān was Ziyād Abū Muḥammad, a client of Hamdān, during the governorship of Asad b. ʿAbd Allāh. Muḥammad b. ʿAlī b. ʿAbd Allāh b. ʿAbbās sent him and said: 'Call the people to us, settle among the Yemenis, and be gentle with Muḍar.' He arrived and called to the Banū al-ʿAbbās, mentioning the conduct of the Banū Marwān and their oppression, and he began feeding the people. He was among a group, and Asad b. ʿAbd Allāh killed them.
Tarikh (al-Tabari) 2503No grade recorded
وَفِي سنة سبع ومائة قَدِمَ مُسْلِمُ بْنُ سَعِيدٍ إِلَى خَالِدِ بْنِ عَبْدِ اللَّهِ، فَكَانَ أَسَدٌ يُكْرِمُهُ بِخُرَاسَانَ وَلَمْ يَعْرِضْ لَهُ، فَقَدِمَ مُسْلِمٌ وَابْنُ هُبَيْرَةَ يُرِيدُ الْهَرَبَ، فَنَهَاهُ عَنْ ذَلِكَ، وَقَالَ: إِنِ الْقَوْمَ فِينَا أَحْسَنُ رَأْيًا مِنْكُمْ فِيهِمْ.
✧ In the year one hundred and seven, Muslim b. Saʿīd came to Khālid b. ʿAbd Allāh. Asad had honored him in Khurāsān and had not opposed him. Muslim arrived while Ibn Hubayrah was intending to flee, so he forbade him from that, and said: "The people have a better opinion of us than you have of them."
Tarikh (al-Tabari) 2504No grade recorded
وَفِي سنة سبع ومائة غَزَا أَسَدٌ جِبَالَ نَمِرُونَ مَلِكِ غَرْشِسْتَانَ مِمَّا يَلِي جِبَالَ الطَّالْقَانِ، فَصَالَحَهُ نَمِرُونَ وَأَسْلَمَ عَلَى يَدِهِ، وَهُمُ [ الْيَوْمَ ] يَتَوَلَّوْنَ الْيَمَنَ.
✧ And in the year 107, Asad raided the mountains of Namirūn, king of Gharshistān, on the side adjacent to the mountains of Ṭālaqān. Namirūn made peace with him and embraced Islam at his hands, and they [today] hold authority over Yemen.
Tarikh (al-Tabari) 2505No grade recorded
ذِكْرُ الْخَبَرِ عَنْ غَزْوَةِ الْغُورِ قِيلَ: وَفِي سنة سبع ومائة غَزَا أَسَدٌ الْغُورَ، وَهِيَ جِبَالُ هَرَاةَ، فَعَمَدَ أَهْلُهَا إِلَى أَثْقَالِهِمْ فَصَيَّرُوهَا فِي كَهْفٍ لَيْسَ إِلَيْهِ طَرِيقٌ، فَأَمَرَ أَسَدٌ بِاتِّخَاذِ تَوَابِيتَ، وَوَضَعَ فِيهَا الرِّجَالَ، وَدَلَّاهَا بِسَلَاسِلَ فَلَمَّا جَمَعُوا مَا هُنَالِكَ قَعَدَ الرِّجَالُ فِي التَّوَابِيتِ وَرَفَعُوهُمْ، فَسَلِمُوا وَغَنِمُوا. وَهَذَا رَأْيٌ سَدِيدٌ.
✧ Mention of the report about the raid on al-Ghūr It was said: In the year one hundred and seven, Asad raided al-Ghūr, which are the mountains of Herat. Its people took their baggage and placed it in a cave to which there was no path. Asad ordered the making of coffers, placed men in them, and lowered them with chains. When they had gathered what was there, the men sat in the coffers and raised them up, so they were safe and took booty. This was a sound judgment.
Tarikh (al-Tabari) 2506No grade recorded
ذِكْرُ عِدَّةِ حَوَادِثَ وَفِي سنة سبع ومائة عَزَلَ هِشَامٌ: الْجَرَّاحَ بْنَ عَبْدِ اللَّهِ الْحَكَمِيَّ عَنْ أَرْمِينِيَّةَ وَأَذْرَبِيجَانَ، وَاسْتَعْمَلَ عَلَيْهَا أَخَاهُ مَسْلَمَةَ بْنَ عَبْدِ الْمَلِكِ، فَاسْتَعْمَلَ عَلَيْهَا مَسْلَمَةُ الْحَارِثَ بْنَ عَمْرٍو الطَّائِيَّ، فَافْتَتَحَ مِنْ بَلَدِ التُّرْكِ رُسْتَاقًا وَقُرًى كَثِيرَةً، وَأَثَّرَ فِيهَا أَثَرًا حَسَنًا. وَفِيهَا نَقَلَ أَسَدٌ مَنْ كَانَ بِالْبَرُوقَانِ إِلَى بَلْخٍ مِنَ الْجُنْدِ، وَأَقْطَعَ كُلَّ مَنْ كَانَ لَهُ بِالْبَرُوقَانِ بِقَدْرِ مَسْكَنِهِ، وَمَنْ لَمْ يَكُنْ لَهُ مَسْكَنٌ أَقْطَعَهُ مَسْكَنًا، وَأَرَادَ أَنْ يُنْزِلَهُمْ عَلَى الْأَخْمَاسِ، فَقِيلَ لَهُ: إِنَّهُمْ يَتَعَصَّبُونَ، فَخَلَطَ بَيْنَهُمْ. وَتَوَلَّى بِنَاءَ مَدِينَةِ بَلْخٍ بَرْمَكُ أَبُو خَالِدِ بْنِ بَرْمَكَ، وَبَيْنَهَا وَبَيْنَ الْبَرُوقَانِ فَرْسَخَانِ. وَحَجَّ بِالنَّاسِ هَذِهِ السَّنَةَ إِبْرَاهِيمُ بْنُ هِشَامٍ، وَكَانَ عُمَّالُ الْأَمْصَارِ مَنْ تَقَدَّمَ ذِكْرُهُمْ فِي السَّنَةِ قَبْلَهَا. فِيهَا خَرَجَ بِالْيَمَنِ رَجُلٌ يُقَالُ لَهُ: عَبَّادٌ الرُّعَيْنِيُّ. فَدَعَا إِلَى مَذْهَبِ الْخَوَارِجِ، وَاتَّبَعَهُ فِرْقَةٌ مِنَ النَّاسِ، وَحَكَمُوا، فَقَاتَلَهُمْ يُوسُفُ بْنُ عُمَرَ فَقَتَلَهُ وَقَتَلَ أَصْحَابَهُ، وَكَانُوا ثَلَاثَمِائَةٍ. وَلِلَّهِ الْحَمْدُ. وَفِيهَا وَقَعَ بِالشَّامِ طَاعُونٌ شَدِيدٌ. وَفِيهَا غَزَا مُعَاوِيَةُ بْنُ هِشَامٍ الصَّائِفَةَ وَعَلَى جَيْشِ أَهْلِ الشَّامِ مَيْمُونُ بْنُ مِهْرَانَ فَقَطَعُوا الْبَحْرَ إِلَى قُبْرُسَ . وَغَزَا مَسْلَمَةُ فِي الْبَرِّ فِي جَيْشٍ آخَرَ. وَفِي سَنَةِ سَبْعٍ مِنْ أَيَّامِهِ: فُتِحَتْ قَيْصَرِيَّةُ الرُّومِ بِالسَّيْفِ.
✧ Mention of several events In the year one hundred and seven, Hishām dismissed al-Jarrāḥ b. ʿAbd Allāh al-Ḥakamī from Armenia and Azerbaijan, and appointed over them his brother Maslama b. ʿAbd al-Malik. Maslama then appointed over them al-Ḥārith b. ʿAmr al-Ṭāʾī, who conquered from the land of the Turks a rustāq and many villages, and made a good impression there. In it, Asad transferred those of the army who were at al-Barūqān to Balkh, and granted each one who had a dwelling at al-Barūqān the equivalent of his dwelling; and whoever had no dwelling, he granted him a dwelling. He wanted to settle them by fifths, but it was said to him that they were fanatically attached to their groups, so he mixed them together. The building of the city of Balkh was undertaken by Barmak, father of Khālid b. Barmak, and between it and al-Barūqān are two farsakhs. Ibrāhīm b. Hishām led the people in pilgrimage this year, and the governors of the amṣār were those previously mentioned in the year before it. In it, a man called ʿAbbād al-Ruʿaynī rose in Yemen, called to the doctrine of the Khawārij, and a group of people followed him, and they ruled. Yūsuf b. ʿUmar fought them and killed him and his companions, who were three hundred. Praise be to God. In it, a severe plague occurred in Syria. In it, Muʿāwiya b. Hishām raided the summer expedition, with Maymūn b. Mihrān in command of the army of the people of Syria, and they crossed the sea to Cyprus. Maslama raided by land in another army. In the year seven of his reign: Caesarea of the Romans was conquered by the sword.
Tarikh (al-Tabari) 2507No grade recorded
مَنْ تُوُفِّيَ فِي سنة سبع ومائة مِنَ الْأَكَابِرِ إِسْمَاعِيلُ بْنُ عُبَيْدٍ، مَوْلَى عَمْرِو بْنِ حَزْمٍ الْأَنْصَارِيِّ إِسْمَاعِيلُ بْنُ عُبَيْدٍ، مَوْلَى عَمْرِو بْنِ حَزْمٍ الْأَنْصَارِيِّ : حَدَّثَ عَنْ عُمَرَ وَابْنِ عَبَّاسٍ. كَانَ يَسْكُنُ إِفْرِيقِيَّةَ، وَلَهُ عِبَادَةٌ وَفَضْلٌ، غَرِقَ فِي بَحْرِ الرُّومِ فِي هَذِهِ السَّنَةِ. قَالَ عُبَيْدُ اللَّهِ بْنُ الْمُغِيرَةِ: قُلْتُ لِسَعِيدِ بْنِ الْمُسَيَّبِ: إِنَّ عِنْدَنَا رَجُلًا يُقَالُ لَهُ إِسْمَاعِيلُ بْنُ عُبَيْدٍ مِنَ الْعُبَّادِ، إِذَا سَمِعَنَا نَذْكُرُ شِعْرًا صَاحَ عَلَيْنَا، فَقَالَ ابْنُ الْمُسَيَّبِ: ذَاكَ رَجُلٌ نَسَكَ نُسُكَ الْعَجَمِ. أَسْوَدُ بْنُ كُلْثُومٍ أَسْوَدُ بْنُ كُلْثُومٍ: عَنْ حُمَيْدِ بْنِ هِلَالٍ، قَالَ: كَانَ رَجُلٌ مِنَّا يُقَالُ لَهُ الْأَسْوَدُ بْنُ كُلْثُومٍ، كَانَ إِذَا مَشَى لَا يُجَاوِزُ بَصَرُهُ قَدَمَيْهِ، وَكَانَ يَمُرُّ بِالنِّسْوَةِ وَفِي الْخِدْرِ يَوْمَئِذٍ قُصَّرٌ، وَلَعَلَّ إِحْدَاهُنَّ أَنْ تَكُونَ وَاضِعَةً ثَوْبَهَا أَوْ خِمَارَهَا فَإِذَا رَأَيْنَهُ رَاعَهُنَّ ثُمَّ يَقُلْنَ: كَلَّا إِنَّهُ الْأَسْوَدُ بْنُ كُلْثُومٍ، فَلَمَّا قَرُبَ غَازِيًا قَالَ: اللَّهُمَّ نَفْسِي هَذِهِ تَزْعُمُ فِي الرَّخَاءِ أَنَّهَا تُحِبُّ لِقَاءَكَ فَإِنْ كَانَتْ صَادِقَةً فَارْزُقْهَا ذَلِكَ، وَإِنْ كَانَتْ كَاذِبَةً فَاحْمِلْهَا عَلَيْهِ فَإِنْ كَرِهَتْ فَأَطْعِمْ لَحْمِي سِبَاعًا وَطَيْرًا، فَانْطَلَقَ فِي خَيْلٍ فَدَخَلُوا حَائِطًا فَنَدَرَ بِهِمُ الْعَدُوُّ، فَجَاءُوا فَأَخَذُوا بِثُلْمَةِ الْحَائِطِ، فَنَزَلَ الْأَسْوَدُ عَنْ فَرَسِهِ فَضَرَبَهَا حَتَّى غَذَّتْ، فَخَرَجَ ثُمَّ أَتَى الْمَاءَ فَتَوَضَّأَ وَصَلَّى، قَالَ: يَقُولُ الْعَجَمُ: هَكَذَا اسْتِسْلَامُ الْعَرَبِ إِذَا اسْتَسْلَمُوا، ثُمَّ تَقَدَّمَ فَقَاتَلَ حَتَّى قُتِلَ. قَالَ: فَمَرَّ عَظِيمُ الْجَيْشِ بَعْدَ ذَلِكَ بِذَلِكَ الْحَائِطِ فَقِيلَ لِأَخِيهِ: لَوْ دَخَلْتَ فَنَظَرْتَ مَا بَقِيَ مِنْ عِظَامِ أَخِيكَ [وَلَحْمِهِ]، قَالَ: لَا، دَعَا أَخِي بِدُعَاءٍ فَاسْتُجِيبَ لَهُ، فَلَسْتُ أَعْرِضُ فِي شَيْءٍ مِنْ ذَلِكَ. بُكَيْرُ بْنُ عَبْدِ اللَّهِ بْنِ الْأَشَجِّ بُكَيْرُ بْنُ عَبْدِ اللَّهِ بْنِ الْأَشَجِّ، مَوْلًى لِبَنِي زَهْرَةَ، مَدِينِيٌّ: رَوَى عَنْهُ اللَّيْثُ بْنُ سَعْدٍ وَغَيْرُهُ. تُوُفِّيَ فِي هَذِهِ السَّنَةِ. حُمَيْدُ بْنُ هِلَالٍ، أَبُو نَصْرٍ الْعَدَوِيُّ حُمَيْدُ بْنُ هِلَالٍ، أَبُو نَصْرٍ الْعَدَوِيُّ: أَسْنَدَ عَنْ عَبْدِ اللَّهِ بْنِ مُغَفَّلٍ، وَأَنَسٍ وَغَيْرِهِمَا، وَكَانَ مِنَ الْفُقَهَاءِ. كَانَ قَتَادَةُ يَقُولُ: مَا بِالْمِصْرِيِّينَ أَعْلَى مِنْ حُمَيْدٍ. عَنْ حُمَيْدِ بْنِ هِلَالٍ، قَالَ: ذُكِرَ لَنَا أَنَّ الرَّجُلَ إِذَا دَخَلَ الْجَنَّةَ فَصُوِّرَ صُورَةَ أَهْلِ الْجَنَّةِ وَأُلْبِسَ لِبَاسَهُمْ وَحُلِّيَ حُلَاهُمْ وَرَأَى أَزْوَاجَهُ وَخَدَمَهُ وَمَسَاكِنَهُ فِي الْجَنَّةِ يَأْخُذُهُ سُوَارُ فَرَحٍ، فَلَوْ كَانَ يَنْبَغِي أَنْ يَمُوتَ مَاتَ فَرَحًا، فَيُقَالُ لَهُ: أَرَأَيْتَ سُوَارَ فَرْحَتِكَ هَذِهِ فَإِنَّهَا قَائِمَةٌ لَكَ أَبَدًا. حَسَّانُ بْنُ حُرَيْثٍ حَسَّانُ بْنُ حُرَيْثٍ، أَبُو السُّوَارِ الْعَدَوَيُّ: وَيُقَالُ اسْمُهُ مُنْقِذٌ. رَوَى عَنْ عَلِيٍّ وَعِمْرَانَ بْنِ حُصَيْنٍ. رَوَى عَنْهُ قَتَادَةُ وَهُوَ مِنْ بَنِي عَدِيِّ بْنِ زَيْدِ بْنِ مَنَاةَ [بْنِ أُدِّ بْنِ طَابِخَةَ، وَكَذَلِكَ حُمَيْدُ بْنُ هِلَالٍ الَّذِي ذَكَرْنَاهُ قَبْلَهُ مِنْ بَنِي عَدِيِّ بْنِ زَيْدٍ]، وَكَذَلِكَ عُمَرُ بْنُ حَبِيبٍ الْقَاضِي الْعَدَوِيُّ. وَلِيَ الْقَضَاءَ لِلرَّشِيدِ، وَكَذَلِكَ مُحَمَّدُ بْنُ عَمْرٍو، وَأَبُو غَسَّانَ الْعَدَوِيُّ، وَيُلَقَّبُ زَيَنَّجًا أَخْرَجَ عَنْهُ الْبُخَارِيُّ وَمُسْلِمٌ. وَثَمَّ مَنْ يُقَالُ لَهُ الْعَدَوِيُّ يُنْسَبُ إِلَى عَدِيِّ الْأَنْصَارِ، مِنْهُمْ حَارِثَةُ بْنُ سُرَاقَةَ وَحَسَّانُ بْنُ ثَابِتٍ. وَهُمَا مِنْ عَدِيِّ بْنِ النَّجَّارِ. وَقَدْ يُقَالُ الْعَدَوِيُّ وَيُنْسَبُ إِلَى عَدِيِّ بْنِ كَعْبِ بْنِ لُؤَيٍّ، وَهُمْ رَهْطُ عُمَرَ بْنِ الْخَطَّابِ وَقَبِيلَتُهُ. وَيُقَالُ الْعَدَوِيُّ، وَيُنْسَبُ إِلَى الْعَدَوِيَّةِ وَهِيَ أُمُّهُمْ مِنْ بَنِي عَدِيِّ بْنِ الرَّبَابِ، مِنْهُمْ زَيْدُ بْنُ مُرَّةَ أَبُو الْمُعَلَّى الْبَصْرِيُّ، رَوَى عَنِ الْحَسَنِ. وَيُقَالُ: الْعَدَوِيُّ مَنْسُوبًا إِلَى عَدِيِّ خُزَاعَةَ، مِنْهُمْ حَبَشِيَّةُ الْعَدَوِيَّةُ زَوْجَةُ سُفْيَانَ بْنِ مَعْمَرٍ الْبَيَاضِيِّ مِنْ مُهَاجَرَةِ الْحَبَشَةِ. كَانَ أَبُو السَّوَادِ مِنَ الْعُلَمَاءِ الْحُلَمَاءِ الْحُكَمَاءِ الزُّهَّادِ الثِّقَاتِ، سَبَّهُ رَجُلٌ وَهُوَ يَمْشِي سَاكِتًا، فَلَمَّا دَخَلَ مَنْزِلَهُ قَالَ لِلرَّجُلِ: حَسْبُكَ إِنْ شِئْتَ. وَقَالَ هِشَامٌ: كَانَ أَبُو السَّوَّارِ يَعْرِضُ لَهُ الرَّجُلُ فَيَشْتُمُهُ فَيَقُولُ: إِنْ كُنْتُ كَمَا قُلْتَ إِنِّي إِذًا لَرَجُلُ سُوءٍ. سُلَيْمَانُ بْنُ يَسَارٍ سُلَيْمَانُ بْنُ يَسَارٍ [أَبُو أَيُّوبَ] مَوْلَى مَيْمُونَةَ بِنْتِ الْحَارِثِ زَوْجَةِ رَسُولِ اللَّهِ ﷺ: تُوُفِّيَ فِي هَذِهِ السَّنَةِ، وَقِيلَ: سَنَةَ ثَلَاثِمِائَةٍ وَلَهُ ثَلَاثٌ وَسَبْعُونَ سَنَةً.
✧ Those of the notables who died in the year one hundred and seven Ismāʿīl b. ʿUbayd, client of ʿAmr b. Ḥazm al-Anṣārī Ismāʿīl b. ʿUbayd, client of ʿAmr b. Ḥazm al-Anṣārī: He transmitted from ʿUmar and Ibn ʿAbbās. He used to reside in Ifrīqiya, and he had devotion and excellence; he drowned in the Sea of the Romans in this year. ʿUbayd Allāh b. al-Mughīra said: I said to Saʿīd b. al-Musayyab: “We have with us a man called Ismāʿīl b. ʿUbayd, one of the devotees; when he hears us mention poetry, he shouts at us.” Ibn al-Musayyab said: “That is a man who practiced the devotion of the non-Arabs.” Aswad b. Kulthūm Aswad b. Kulthūm: From Ḥumayd b. Hilāl, who said: There was a man among us called al-Aswad b. Kulthūm. When he walked, his gaze did not go beyond his feet. He would pass by the women while in the curtained litter at that time there were some of short stature, and perhaps one of them would have put down her garment or her head-cover. When they saw him, he startled them, then they would say: “No, indeed, it is al-Aswad b. Kulthūm.” When he was about to set out on a military expedition, he said: “O God, this soul of mine claims in times of ease that it loves the meeting with You. If it is truthful, grant it that; and if it is lying, then compel it to that. If it dislikes it, then feed my flesh to beasts and birds.” He set out with a cavalry detachment, and they entered a walled garden, and the enemy fell upon them by surprise. They came and took the breach of the wall. Al-Aswad dismounted from his horse and struck it until it galloped off. Then he went out to the water, performed ablution, and prayed. He said: The non-Arabs said: “Thus is the surrender of the Arabs when they surrender.” Then he advanced and fought until he was killed. He said: The commander of the army passed by that walled garden afterward, and it was said to his brother: “If you entered and looked at what remains of your brother’s bones [and his flesh].” He said: “No. My brother made a supplication and it was answered, so I will not interfere in anything of that.” Bukayr b. ʿAbd Allāh b. al-Ashajj Bukayr b. ʿAbd Allāh b. al-Ashajj, client of Banū Zuhra, a Medinan: Al-Layth b. Saʿd and others transmitted from him. He died in this year. Ḥumayd b. Hilāl, Abū Naṣr al-ʿAdawī Ḥumayd b. Hilāl, Abū Naṣr al-ʿAdawī: He traced hadiths to ʿAbd Allāh b. Mughaffal, Anas, and others, and he was among the jurists. Qatāda used to say: “There is none among the Egyptians higher than Ḥumayd.” From Ḥumayd b. Hilāl, who said: It was mentioned to us that when a man enters Paradise and is formed in the form of the people of Paradise, clothed in their clothing, adorned with their ornaments, and sees his wives, his servants, and his dwellings in Paradise, a surge of joy seizes him; if it were possible for him to die, he would die of joy. Then it is said to him: “Do you see this surge of your joy? Indeed it will remain for you forever.” Ḥassān b. Ḥurayth Ḥassān b. Ḥurayth, Abū al-Sawwār al-ʿAdawī: It is also said his name was Munqidh. He transmitted from ʿAlī and ʿImrān b. Ḥuṣayn. Qatāda transmitted from him. He was of Banū ʿAdī b. Zayd b. Manāt [b. Udd b. Ṭābikha], and likewise Ḥumayd b. Hilāl whom we mentioned before him was of Banū ʿAdī b. Zayd. Likewise ʿUmar b. Ḥabīb the judge al-ʿAdawī. He held the judiciary for al-Rashīd. Likewise Muḥammad b. ʿAmr and Abū Ghassān al-ʿAdawī, who was nicknamed Zayannaj; al-Bukhārī and Muslim cited from him. There are also those called al-ʿAdawī who are traced to ʿAdī of the Anṣār, among them Ḥāritha b. Surāqa and Ḥassān b. Thābit. They are of ʿAdī b. al-Najjār. Sometimes it is said al-ʿAdawī and traced to ʿAdī b. Kaʿb b. Luʾayy, and they are the clan of ʿUmar b. al-Khaṭṭāb and his tribe. It is also said al-ʿAdawī and traced to al-ʿAdawiyya, who is their mother, of Banū ʿAdī b. al-Rabāb, among them Zayd b. Murra Abū al-Muʿallā al-Baṣrī; he transmitted from al-Ḥasan. It is also said: al-ʿAdawī traced to ʿAdī of Khuzāʿa, among them Ḥabashiyya al-ʿAdawiyya, wife of Sufyān b. Maʿmar al-Bayāḍī, one of the emigrants to Abyssinia. Abū al-Sawwār was among the scholars, the forbearing, the wise, the ascetics, and the trustworthy. A man insulted him while he was walking silently. When he entered his house, he said to the man: “That is enough for you, if you wish.” Hishām said: Abū al-Sawwār would have a man confront him and revile him, and he would say: “If I am as you said, then indeed I am an evil man.” Sulaymān b. Yasār Sulaymān b. Yasār [Abū Ayyūb], client of Maymūna bt. al-Ḥārith, wife of the Messenger of God ﷺ: He died in this year; it is also said: in the year one hundred and three, at the age of seventy-three.
Tarikh (al-Tabari) 2508No grade recorded
ذِكْرُ غَزْوَةِ الْخُتَّلِ وَالْغُورِ قِيلَ: وَفِي سَنَةُ ثَمَانٍ وَمِائَةٍ قَطَعَ أَسَدٌ النَّهْرَ، وَأَتَاهُ خَاقَانُ، فَلَمْ يَكُنْ بَيْنَهُمَا قِتَالٌ فِي هَذِهِ الْغَزْوَةِ، وَقِيلَ: عَادَ مَهْزُومًا مِنَ الْخُتَّلِ، وَكَانَ أَسَدٌ قَدْ أَظْهَرَ أَنَّهُ يُرِيدُ أَنْ يَشْتُوَ بِسُرْخَ دَرَهْ، فَأَمْرَ النَّاسَ فَارْتَحَلُوا، وَوَجَّهَ رَايَاتِهِ، وَسَارَ فِي لَيْلَةٍ مُظْلِمَةٍ إِلَى سُرْخَ دَرَهْ، فَكَبَّرَ النَّاسُ، فَقَالَ: مَا لَهُمْ ؟ فَقَالُوا: هَذِهِ عَلَامَتُهُمْ إِذَا قَفَلُوا. فَقَالَ لِلْمُنَادِي: نَادِ إِنَّ الْأَمِيرَ يُرِيدُ غُورِيِّينَ، فَمَضَى إِلَيْهِمْ، فَقَاتَلُوهُمْ يَوْمًا وَصَبَرُوا لَهُمْ. وَبَرَزَ رَجُلٌ مِنَ الْمُشْرِكِينَ بَيْنَ الصَّفَّيْنِ، فَقَالَ سَالِمُ بْنُ أَحْوَزَ لِنَصْرِ بْنِ سَيَّارٍ: أَنَا حَامِلٌ عَلَى هَذَا الْعِلْجِ، فَلَعَلِّي أَقْتُلُهُ فَيَرْضَى أَسَدٌ، فَحَمَلَ عَلَيْهِ فَطَعَنَهُ فَقَتَلَهُ، وَرَجَعَ سَالِمٌ، فَوَقَفَ ثُمَّ قَالَ لِنَصْرٍ: أَنَا حَامِلٌ حَمْلَةً أُخْرَى، فَحَمَلَ فَقَتَلَ رَجُلًا آخَرَ، وَجُرِحَ سَالِمٌ، فَقَالَ نَصْرٌ لِسَالِمٍ: قِفْ حَتَّى أَحْمِلَ عَلَيْهِمْ، فَحَمَلَ حَتَّى خَالَطَ الْعَدُوَّ، فَصَرَعَ رَجُلَيْنِ، وَرَجَعَ جَرِيحًا، وَقَالَ: أَتَرَى مَا صَنَعْنَا يُرْضِيهِ ؟ لَا أَرْضَاهُ اللَّهُ ! قَالَ: لَا وَاللَّهِ. قَالَ: وَأَتَاهُمَا رَسُولُ أَسَدٍ فَقَالَ: يَقُولُ لَكُمَا الْأَمِيرُ قَدْ رَأَيْتُ مَوْقِفَكُمَا وَقِلَّةَ غَنَائِكُمَا عَنِ الْمُسْلِمِينَ، لَعَنَكُمَا اللَّهُ. فَقَالَ: آمِينَ إِنْ عُدْنَا لِمِثْلِ هَذَا ! وَتَحَاجَزُوا. ثُمَّ عَادُوا مِنَ الْغَدِ، فَاقْتَتَلُوا، وَانْهَزَمَ الْمُشْرِكُونَ، وَحَوَى الْمُسْلِمُونَ عَسْكَرَهُمْ، وَظَهَرُوا عَلَى الْبِلَادِ، وَأَسَرُوا وَسَبَوْا وَغَنِمُوا. وَقَدْ كَانَ أَصَابَ النَّاسَ جُوعٌ شَدِيدٌ بِالْخُتَّلِ، فَبَعَثَ أَسَدٌ بِكَبْشَيْنِ مَعَ غُلَامٍ لَهُ وَقَالَ: بِعْهُمَا بِخَمْسِمِائَةِ دِرْهَمٍ. فَلَمَّا مَضَى الْغُلَامُ، قَالَ أَسَدٌ: لَا يَشْتَرِيهُمَا إِلَّا ابْنُ الشِّخِّيرِ، وَكَانَ فِي الْمَسَلَحَةِ، فَدَخَلَ حِينَ أَمْسَى فَرَأَى الشَّاتَيْنِ فِي السُّوقِ، فَاشْتَرَاهُمَا بِخَمْسِمِائَةٍ، فَذَبَحَ إِحْدَاهُمَا، وَبَعَثَ بِالْأُخْرَى إِلَى بَعْضِ إِخْوَانِهِ، فَلَمَّا أَخْبَرَ الْغُلَامُ أَسَدًا بِالْقِصَّةِ بَعَثَ إِلَى ابْنِ الشِّخِّيرِ بِأَلْفِ دِرْهَمٍ
✧ Account of the Expedition to Khuttal and Ghūr It is said: In the year one hundred and eight, Asad crossed the river, and the Khāqān came to him, but there was no fighting between them in this expedition. It is also said: He returned defeated from Khuttal. Asad had made it known that he intended to winter at Surkh Darah, so he ordered the people, and they set out. He dispatched his banners and marched on a dark night toward Surkh Darah. The people shouted the takbīr, and he said, “What is the matter with them?” They said, “This is their signal when they return [from a raid].” He said to the crier, “Announce that the commander intends [to attack] the people of Ghūr.” So he proceeded against them, and they fought them for a day and withstood them. A man from the polytheists came out between the two ranks, and Sālim b. Aḥwaz said to Naṣr b. Sayyār, “I am going to charge this infidel; perhaps I will kill him and Asad will be pleased.” He charged him and thrust at him and killed him. Sālim returned and stood, then said to Naṣr, “I am going to make another charge.” He charged and killed another man. Sālim was wounded, and Naṣr said to Sālim, “Stop until I charge them.” He charged until he mingled with the enemy, threw down two men, and returned wounded, saying, “Do you think what we have done will please him? No, may God not be pleased with him!” He said, “No, by God.” A messenger from Asad came to the two of them and said, “The commander says to you both: I have seen your stand and how little you avail the Muslims. May God curse you both.” He said, “Amen, if we ever return to anything like this!” And they withdrew from each other. Then they returned the next day and fought. The polytheists were defeated, the Muslims seized their camp, gained control of the lands, and took captives, slaves, and booty. The people had suffered severe hunger in Khuttal, so Asad sent two rams with a servant of his and said, “Sell them for five hundred dirhams.” When the servant went off, Asad said, “No one will buy them except Ibn al-Shikhkhīr.” He was in the outpost. He entered at evening and saw the two sheep in the market, so he bought them for five hundred. He slaughtered one of them and sent the other to one of his brethren. When the servant told Asad the story, he sent a thousand dirhams to Ibn al-Shikhkhīr.
Tarikh (al-Tabari) 2509No grade recorded
ذِكْرُ عِدَّةِ حَوَادِثَ وفِي سنة ثمان ومائة غَزَا مَسْلَمَةُ بْنُ عَبْدِ الْمَلِكِ الرُّومَ مِمَّا يَلِي الْجَزِيرَةَ فَفَتَحَ قَيْسَارِيَّةَ، وَهِيَ مَدِينَةٌ مَشْهُورَةٌ. وَفِيهَا أَيْضًا غَزَا إِبْرَاهِيمُ بْنُ هِشَامٍ فَفَتَحَ حِصْنًا مِنْ حُصُونِ الرُّومِ. وَفِيهَا وَقَعَ الْحَرِيقُ بِدَابِقٍ فَاحْتَرَقَ الْمَرْعَى وَالدَّوَابُّ وَالرِّحَالُ. وَفِيهَا سَارَ ابْنُ خَاقَانَ مَلِكُ التُّرْكِ إِلَى أَذْرَبِيجَانَ، فَحَصَرَ بَعْضَ مُدُنِهَا، فَسَارَ إِلَيْهِ الْحَارِثُ بْنُ عَمْرٍو الطَّائِيُّ، فَالْتَقَوْا، فَاقْتَتَلُوا، فَانْهَزَمَ التُّرْكُ، وَتَبِعَهُمُ الْحَارِثُ حَتَّى عَبَرَ نَهْرَ أُرْسٍ، فَعَادَ إِلَيْهِ ابْنُ خَاقَانَ، فَعَاوَدَ الْحَرْبَ أَيْضًا، فَانْهَزَمَ ابْنُ خَاقَانَ، وَقُتِلَ مِنَ التُّرْكِ خَلْقٌ كَثِيرٌ. وَفِيهَا خَرَجَ عِبَادٌ الرُّعَيْنِيُّ بِالْيَمَنِ مُحَكِّمًا، فَقَتَلَهُ أَمِيرُهَا يُوسُفُ بْنُ عُمَرَ، وَقَتَلَ أَصْحَابَهُ. وَكَانُوا ثَلَاثَمِائَةٍ. وَفِيهَا غَزَا مُعَاوِيَةُ بْنُ هِشَامِ بْنِ عَبْدِ الْمَلِكِ، وَمَعَهُ مَيْمُونُ بْنُ مِهْرَانَ عَلَى أَهْلِ الشَّامِ، فَقَطَعُوا الْبَحْرَ إِلَى قُبْرُسَ، وَغَزَا فِي الْبَرِّ مَسْلَمَةُ بْنُ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ. وَفِيهَا كَانَ بِالشَّامِ طَاعُونٌ شَدِيدٌ. وَحَجَّ بِالنَّاسِ هَذِهِ السَّنَةَ إِبْرَاهِيمُ بْنُ هِشَامٍ وَهُوَ عَلَى الْمَدِينَةِ وَمَكَّةَ وَالطَّائِفِ. وَكَانَ الْعُمَّالُ مَنْ تَقَدَّمَ ذِكْرُهُمْ فِي السَّنَةِ قَبْلَهَا. وَفِي سَنَةِ ثَمَانٍ: فُتِحَتْ خِنْجَرَةُ عَلَى يَدِ الْبَطَّالِ الشُّجَاعِ الْمَشْهُورِ.
✧ Mention of several events In the year 108, Maslama b. ʿAbd al-Malik raided the Byzantines in the direction of the Jazīra and conquered Qaysāriyya, which is a famous city. In it also Ibrāhīm b. Hishām raided and conquered one of the fortresses of the Byzantines. In it the fire broke out in Dābiq, and the pasture, the beasts, and the baggage were burned. In it Ibn Khāqān, the king of the Turks, marched to Adharbayjān and besieged some of its cities. Al-Ḥārith b. ʿAmr al-Ṭāʾī marched against him. They met and fought, and the Turks were defeated. Al-Ḥārith pursued them until he crossed the River Ars. Ibn Khāqān returned to him and renewed the war again, and Ibn Khāqān was defeated, and a great number of the Turks were killed. In it ʿIbād al-Ruʿaynī rose in Yemen as a Muḥakkim, and its governor Yūsuf b. ʿUmar killed him and killed his companions, who were three hundred. In it Muʿāwiya b. Hishām b. ʿAbd al-Malik raided, and with him Maymūn b. Mahrān over the people of Syria. They crossed the sea to Cyprus, and Maslama b. ʿAbd al-Malik b. Marwān raided on land. In it there was a severe plague in Syria. Ibrāhīm b. Hishām led the people in the pilgrimage this year, and he was over Madinah, Makkah, and al-Ṭāʾif. The governors were those mentioned previously in the year before it. In the year 108: Khinjara was conquered at the hand of al-Baṭṭāl, the famous brave one.
Tarikh (al-Tabari) 2510No grade recorded
مَنْ تُوُفِّيَ فِي سنة ثمان ومائة مِنَ الْأَكَابِرِ بَكْرُ بْنُ عَبْدِ اللَّهِ الْمُزَنِيُّ بَكْرُ بْنُ عَبْدِ اللَّهِ الْمُزَنِيُّ : أَسْنَدَ عَنِ ابْنِ عُمَرَ، وَجَابِرٍ، وَأَنَسٍ وَغَيْرِهِمْ. وَكَانَ فَقِيهًا ثِقَةً حُجَّةً عَابِدًا شَدِيدَ الْخَوْفِ مِنَ اللَّهِ عَزَّ وَجَلَّ. وَقَفَ [بِعَرَفَةَ] فَرَقَّ فَقَالَ: لَوْلَا أَنِّي فِيهِمْ لَقُلْتُ قَدْ غُفِرَ لَهُمْ. وَكَانَ يَلْبَسُ الثِّيَابَ الْحِسَانَ، وَكَانَتْ قِيمَةُ كِسَوْتِهِ أَرْبَعَةَ آلَافِ دِرْهَمٍ، فَاشْتَرَى طَيْلَسَانًا بِأَرْبَعِمِائَةِ دِرْهَمٍ. وَكَانَ يُقَالُ: الْحَسَنُ شَيْخُ الْبَصْرَةِ، وَبَكْرٌ فَتَاهَا. عَنْ بَكْرِ بْنِ عَبْدِ اللَّهِ الْمُزَنِيِّ قَالَ: أَحْوَجُ النَّاسِ إِلَى لَطْمَةٍ مَنْ دُعِيَ إِلَى وَلِيمَةٍ فَذَهَبَ مَعَهُ بِآخَرَ، وَأَحْوَجُ النَّاسِ إِلَى لَطْمَتَيْنِ [رَجُلٌ] دَخَلَ إِلَى دَارِ قَوْمٍ فَقِيلَ لَهُ اجْلِسْ هَاهُنَا فَقَالَ لَا بَلْ هَاهُنَا، وَأَحْوَجُ النَّاسِ إِلَى ثَلَاثِ لَطَمَاتِ رَجُلٌ قُدِّمَ إِلَيْهِ طَعَامٌ، فَقَالَ: لَا آكُلُ حَتَّى يَجْلِسَ مَعِي رَبُّ الْبَيْتِ. وعن مِسْمَعُ بْنُ عَاصِمٍ، قَالَ: حَدَّثَنِي رَجُلٌ مِنْ آلِ عَاصِمٍ الْجَحْدَرِيِّ، قَالَ: رَأَيْتُ عَاصِمًا الْجَحْدَرِيَّ بَعْدَ مَوْتِهِ بِسَنَتَيْنِ فَقُلْتُ: أَلَيْسَ قَدْ مُتَّ؟ قَالَ: بَلَى، قُلْتُ: فَأَيْنَ أَنْتَ؟ قَالَ: أَنَا وَاللَّهِ فِي رَوْضَةٍ مِنْ رِيَاضِ الْجَنَّةِ أَنَا وَنَفَرٌ مِنْ أَصْحَابِي نَجْتَمِعُ فِي كُلِّ لَيْلَةِ جُمْعَةٍ وَصَبِيحَتِهَا إِلَى بَكْرِ بْنِ عَبْدِ اللَّهِ الْمُزَنِيِّ فَنَتَلَاقَى. قَالَ: قُلْتُ: أَرْوَاحُكُمْ وَأَجْسَامُكُمْ؟ قَالَ: هَيْهَاتَ بَلِيَتِ الْأَجْسَامُ وَإِنَّمَا تَتَلَاقَى الْأَرْوَاحُ. تُوُفِّيَ بَكْرٌ فِي هَذِهِ السَّنَةِ بِالْبَصْرَةِ. عَبْدُ الرَّحْمَنِ بْنُ أَبَانَ بْنِ عُثْمَانَ بْنِ عَفَّانَ عَبْدُ الرَّحْمَنِ بْنُ أَبَانَ بْنِ عُثْمَانَ بْنِ عَفَّانَ ؓ: رَوَى عَنْ أَبِيهِ. عَنْ مُصْعَبِ بْنِ عُثْمَانَ، قَالَ: كَانَ عَبْدُ الرَّحْمَنِ بْنُ أَبَانَ يَشْتَرِي أَهْلَ الْبَيْتِ ثُمَّ يَأْمُرُ بِهِمْ فَيُكْسَوْنَ وَيَذْهَبُونَ، ثُمَّ يُعْرَضُونَ عَلَيْهِ فَيَقُولُ: أَنْتُمْ أَحْرَارٌ لِوَجْهِ اللَّهِ أَسْتَعِينُ بِكُمْ عَلَى غَمَرَاتِ الْمَوْتِ. قَالَ: فَمَاتَ وَهُوَ قَائِمٌ فِي مَسْجِدِهِ، يَعْنِي فِي السَّبْخَةِ. الْقَاسِمُ بْنُ مُحَمَّدِ بْنِ أَبِي بَكْرٍ الصِّدِّيقِ الْقَاسِمُ بْنُ مُحَمَّدِ بْنِ أَبِي بَكْرٍ الصِّدِّيقِ، أَبُو مُحَمَّدٍ: كَانَ دَيِّنًا، أُمُّهُ أُمُّ وَلَدٍ، رَوَى عَنْ أَبِي هُرَيْرَةَ، وَابْنِ عَبَّاسٍ، وَعَائِشَةَ. عن مُحَمَّدُ بْنُ إِسْحَاقَ، قَالَ: جَاءَ أَعْرَابِيٌّ إِلَى الْقَاسِمِ بْنِ مُحَمَّدٍ، فَقَالَ: أَنْتَ أَعْلَمُ أَوْ سَالِمٌ؟ قَالَ: ذَاكَ مَنْزِلُ سَالِمٍ، فَلَمْ يَزِدْ عَلَيْهَا حَتَّى قَامَ الْأَعْرَابِيُّ. قَالَ ابْنُ إِسْحَاقَ: كَرِهَ أَنْ يَقُولَ: هُوَ أَعْلَمُ مِنِّي فَيَكْذِبُ، أَوْ يَقُولُ: أَنَا أَعْلَمُ مِنْهُ فَيُزَكِّي نَفْسَهُ. عَنْ أَيُّوبَ، قَالَ: مَا رَأَيْتُ رَجُلًا أَفْضَلَ مِنَ الْقَاسِمِ، وَلَقَدْ تَرَكَ مِائَةَ أَلْفٍ وَهِيَ لَهُ حَلَالٌ. قَالَ يَعْقُوبُ: بسنده أَنَّ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ قَالَ: لَوْ كَانَ إِلَيَّ مِنَ الْأَمْرِ شَيْءٌ لَوَلَّيْتُ الْقَاسِمَ الْخِلَافَةَ. عَنْ مُحَمَّدٍ، بسنده عَنْ سُفْيَانَ قَالَ: اجْتَمَعُوا إِلَى الْقَاسِمِ بْنِ مُحَمَّدٍ فِي صَدَقَةٍ قَسَمَهَا. قَالَ: وَهُوَ يُصَلِّي، فَجَعَلُوا يَتَكَلَّمُونَ، فَقَالَ ابْنُهُ: إِنَّكُمُ اجْتَمَعْتُمْ إِلَى رَجُلٍ وَاللَّهِ مَا نَالَ مِنْهَا دِرْهَمًا وَلَا دَانِقًا، قَالَ: فَأَوْجَزَ الْقَاسِمُ ثُمَّ قَالَ: يَا بُنَيَّ قُلْ فِيمَا عَلِمْتَ. قَالَ سُفْيَانُ: صَدَقَ ابْنُهُ وَلَكِنَّهُ أَرَادَ تَأْدِيبَهُ فِي النُّطْقِ وَحِفْظَهُ. وعَنْ رَجَاءِ بْنِ أَبِي سَلَمَةَ، قَالَ: مَاتَ الْقَاسِمُ بْنُ مُحَمَّدٍ بَيْنَ مَكَّةَ وَالْمَدِينَةِ حَاجًّا أَوْ مُعْتَمِرًا، فَقَالَ لِابْنِهِ: شُنَّ عَلَيَّ التُّرَابَ شَنًّا، وَسَوِّ عَلَى قَبْرِي وَالْحَقْ بِأَهْلِكَ، وَإِيَّاكَ أَنْ تَقُولَ كَانَ وَكَانَ. تُوُفِّيَ الْقَاسِمُ فِي هَذِهِ السَّنَةِ بَعْدَ أَنْ كُفَّ بَصَرُهُ بِنَحْوِ ثَلَاثِ سِنِينَ، وَقَدْ عَبَرَ السَّبْعِينَ. مُحَمَّدُ بْنُ كَعْبٍ، أَبُو حَمْزَةَ الْقُرَظِيُّ مُحَمَّدُ بْنُ كَعْبٍ، أَبُو حَمْزَةَ الْقُرَظِيُّ: عَنْ زُهَيْرِ بْنِ عَبَّادٍ، قَالَ: حَدَّثَنِي أَبُو كَثِيرٍ الْبَصْرِيُّ، قَالَ: قَالَتْ أُمُّ مُحَمَّدِ بْنِ كَعْبٍ الْقُرَظِيِّ لِمُحَمَّدٍ: يَا بُنَيَّ لَوْلَا أَنِّي أَعْرِفُكَ صَغِيرًا طَيِّبًا وَكَبِيرًا طَيِّبًا لَظَنَنْتُ أَنَّكَ أَحْدَثْتَ ذَنْبًا مُوبِقًا لِمَا أَرَاكَ تَصْنَعُ بِنَفْسِكَ فِي اللَّيْلِ وَالنَّهَارِ، فَقَالَ: يَ? أَمَتَاهُ وَمَا يُؤَمِّنُنِي أَنْ يَكُونَ اللَّهُ قَدِ اطَّلَعَ عَلَيَّ وَأَنَا فِي بَعْضِ ذُنُوبِي فَمَقَتَنِي فَقَالَ: اذْهَبْ لَا أَغْفِرُ لَكَ، مَعَ أَنَّ عَجَائِبَ الْقُرْآنِ تَرُدُّنِي عَلَى أُمُورٍ حَتَّى إِنَّهُ لَيَنْقَضِيَ اللَّيْلُ وَلَمْ أَفْرُغْ مِنْ حَاجَتِي. كَانَ مُحَمَّدُ بْنُ كَعْبٍ يَقُصُّ بِالْمَدِينَةِ فَسَقَطَ عَلَيْهِ مَسْجِدُهُ وَعَلَى جَمِيعِ مَنْ كَانَ مَعَهُ فَقَتَلَهُمْ، وَذَلِكَ فِي هَذِهِ السَّنَةِ. مُوسَى بْنُ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ الْعَبَّاسِ مُوسَى بْنُ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ الْعَبَّاسِ: وُلِدَ بِالسَّرَاةِ سَنَةَ إِحْدَى وَثَمَانِينَ، وَتُوُفِّيَ بِبِلَادِ الرُّومِ غَازِيًا فِي هَذِهِ السَّنَةِ عَنْ سَبْعٍ وَعِشْرِينَ سَنَةً. مُوَرِّقُ بْنُ الْمُشَمْرِجِ مُوَرِّقُ بْنُ الْمُشَمْرِجِ، أَبُو بَكْرٍ الْعِجْلِيُّ الْبَصْرِيُّ: عَابِدٌ زَاهِدٌ، رَوَى عَنِ ابْنِ عُمَرَ، وَأَنَسٍ، وَغَيْرِهِمَا. وَكَانَ يَقُولُ: أَمْرٌ أَنَا فِي طَلَبِهِ مُنْذُ عِشْرِينَ سَنَةً لَمْ أَقْدِرْ عَلَيْهِ، وَلَسْتُ بِتَارِكٍ طَلَبَهُ أَبَدًا، قِيلَ: وَمَا هُوَ؟ قَالَ: الصَّمْتُ عَمَّا لَا يَعْنِينِي، وَمَا قُلْتُ فِي الْغَضَبِ شَيْئًا قَطُّ فَنَدِمْتُ عَلَيْهِ فِي الرِّضَى. وَكَانَ يَدْخُلُ عَلَى بَعْضِ إِخْوَانِهِ فَيَضَعُ عِنْدَهُمُ الدَّرَاهِمَ فَيَقُولُ: أَمْسِكُوهَا حَتَّى أَعُودَ إِلَيْكُمْ، فَإِذَا خَرَجَ قَالَ: أَنْتُمْ فِي حِلٍّ مِنْهَا. نُصَيْبُ بْنُ رَبَاحٍ، وَقِيلَ أَبُو مِحْجَنٍ الشَّاعِرُ، مَوْلَى عَبْدِ الْعَزِيزِ بْنِ مَرْوَانَ نُصَيْبُ بْنُ رَبَاحٍ، وَقِيلَ أَبُو مِحْجَنٍ الشَّاعِرُ، مَوْلَى عَبْدِ الْعَزِيزِ بْنِ مَرْوَانَ: وَكَانَ أَسْوَدَ شَدِيدَ السَّوَادِ، جَيِّدَ الشِّعْرِ، عَفِيفَ الْفَرْجِ، كَرِيمًا يُفْضِلُ بِمَالِهِ وَطَعَامِهِ. وَكَانَ أَهْلُ الْبَادِيَةِ يَدْعُونَهُ النُّصَيْبَ تَفَخُّمًا لِمَا يَرَوْنَ مِنْ جَوْدَةِ شِعْرِهِ، وَلَمْ يَهْجُ أَحَدًا تَدَيُّنًا، وَكَانَ فِي أَوَّلِ أَمْرِهِ عَبْدًا لِبَنِي كَعْبٍ رَاعِيًا لَهُمْ، فَبَاعُوهُ مِنْ قِلَاصِ بْنِ مُحْرِزٍ الْكِنَانِيِّ وَكَانَ يَرْعَى إِبِلَهُ. وَزَعَمَ ابْنُ الْكَلْبِيِّ أَنَّ نُصَيْبًا مِنْ بَنِي الْحَافِّ بْنِ قُضَاعَةَ، وَكَانَتْ أُمُّهُ أَمَةً فَوَثَبَ عَلَيْهَا سَيِّدُهَا فَجَاءَتْ بِنُصَيْبٍ، فَوَثَبَ عَلَيْهِ عَمُّهُ فَبَاعَهُ مِنْ رَجُلٍ، فَاشْتَرَاهُ عَبْدُ الْعَزِيزِ بْنُ مَرْوَانَ مِنَ الرَّجُلِ. وَقَالَ غَيْرُهُ: إِنَّمَا كَانَ يَتَوَلَّعُ بِالشِّعْرِ، فَلَمَّا جَاءَ قَوْلُهُ اسْتَأْذَنَ مَوْلَاهُ فِي إِتْيَانِ بَنِي مَرْوَانَ فَلَمْ يَأْذَنْ لَهُ، فَهَرَبَ عَلَى نَاقَةٍ بِاللَّيْلِ وَدَخَلَ عَلَى عَبْدِ الْعَزِيزِ بْنِ مَرْوَانَ فَمَدَحَهُ، فَقَالَ: حَاجَتُكَ، قَالَ: أَنَا مَمْلُوكٌ، فَقَالَ لِلْحَاجِبِ: اخْرُجْ فَأَبْلِغْ فِي قِيمَتِهِ، فَجَمَعَ لَهُ الْمُقَوِّمِينَ فَقَالَ: قَوِّمُوا غُلَامًا أَسْوَدَ لَيْسَ بِهِ عَيْبٌ، قَالُوا: مِائَةُ دِينَارٍ، قَالَ: إِنَّهُ رَاعِي إِبِلٍ يُبْصِرُهَا وَيُحْسِنُ الْقِيَامَ عَلَيْهَا، قَالُوا: مِائَتَا دِينَارٍ، قَالَ: إِنَّهُ يَبْرِي النَّبْلَ وَيَرِيشُهَا وَيَبْرِي الْقِسِيَّ، قَالُوا: أَرْبَعُمِائَةِ دِينَارٍ، قَالُوا: إِنَّهُ رَاوِيَةٌ لِلشِّعْرِ، قَالُوا: سِتُّمِائَةِ دِينَارٍ، قَالَ: إِنَّهُ شَاعِرٌ، قَالُوا: أَلْفُ دِينَارٍ، فَقَالَ نُصَيْبٌ: أَصْلَحَ اللَّهُ الْأَمِيرَ جَائِزَتِي عَنْ مِدْحَتِي، قَالَ: أَعْطُوهُ أَلْفَ دِينَارٍ، فَعَادَ فَاشْتَرَى أُمَّهُ وَأُخْتَهُ وَأَهْلَهُ وَأَعْتَقَهُمْ. وَقَدْ مَدَحَ عَبْدَ الْعَزِيزِ بْنَ مَرْوَانَ وَأَخَاهُ عَبْدَ الْمَلِكِ بْنَ مَرْوَانَ وَأَوْلَادَهُ وَعُمَرَ بْنَ عَبْدِ الْعَزِيزِ، وَحَصَّلَ مِنْهُمْ مَالًا كَثِيرًا. وَقَالَ أَيُّوبُ بْنُ عَبَايَةَ: بَلَغَنِي أَنَّ النُّصَيْبَ كَانَ إِذَا قَدِمَ عَلَى هِشَامِ بْنِ عَبْدِ الْمَلِكِ أَخْلَى لَهُ مَجْلِسَهُ وَاسْتَنْشَدَهُ مَرَاثِيَ بَنِي أُمَيَّةَ، فَإِذَا أَنْشَدَهُ بَكَى وَبَكَى مَعَهُ، فَأَنْشَدَهُ يَوْمًا قَصِيدَةً مَدَحَهُ [بِهَا يَقُولُ] فِيهَا: إِذَا اسْتَبَقَ النَّاسُ الْعُلَا سَبَقَتْهُمْ يَمِينُكَ عَفْوًا ثُمَّ ضَلَّتْ شِمَالُهَا فَقَالَ لَهُ هِشَامٌ: يَا أَسْوَدُ بَلَغْتَ غَايَةَ الْمَدْحِ فَسَلْنِي، فَقَالَ: يَدُكَ بِالْعَطِيَّةِ أَجْوَدُ وَأَبْسَطُ مِنْ لِسَانِي بِمَسْأَلَتِكَ، فَقَالَ: [هَذَا] وَاللَّهِ أَحْسَنُ مِنَ الشِّعْرِ. وَأَحْسَنَ جَائِزَتَهُ. وَمِنْ شِعْرِ نُصَيْبٍ يَمْدَحُ نَفْسَهُ: لَيْسَ السَّوَادُ بِنَاقِصِي مَا دَامَ لِي هَذَا اللِّسَانُ إِلَى فُؤَادٍ ثَابِتِ مَنْ كَانَ تَرْفَعُهُ مَنَابِتُ أَصْلِهِ فَبُيُوتُ أَشْعَارِي جُعِلْنَ مَنَابِتِي كَمْ بَيْنَ أَسْوَدَ نَاطِقٍ بِبَيَانِهِ مَاضِي الْجَنَانِ وَبَيْنَ أَبْيَضَ صَامِتِ إِنِّي لَيَحْسُدُنِي الرَّفِيعُ بِنَاؤُهُ مِنْ فَضْلِ ذَاكَ وَلَيْسَ بِي مِنْ شَامِتِ وَكَانَ نُصَيْبٌ تَشَبَّبَ بِزَيْنَبَ، وَالْمَشْهُورُ عَنْهَا أَنَّهَا كَانَتْ بَيْضَاءَ مُسْتَحْسَنَةً. وَقَدْ رُوِيَ أَيْضًا أَنَّهَا كَانَتْ سَوْدَاءَ. وعَنِ الضَّحَّاكِ بْنِ عُثْمَانَ الْحِزَامِيِّ، قَالَ: خَرَجْتُ فِي آخِرِ الْحَجِّ فَنَزَلْتُ بِالْأَبْوَاءِ عَلَى امْرَأَةٍ فَأَعْجَبَنِي مَا رَأَيْتُ مِنْ حُسْنِهَا وَأَطْرَبَنِي، فَتَمَثَّلْتُ قَوْلَ نُصَيْبٍ: بِزَيْنَبَ أَلْمِمْ قَبْلَ أَنْ يَرْحَلَ الرَّكْبُ وَقُلْ إِنْ تَمَلَّيْنَا فَمَا مَلَكَ الْقَلْبُ خَلِيلَيَّ مِنْ كَعْبٍ إِلَى مَا هُدِيتُمَا بِزَيْنَبَ لَا يَقْعُدُ كَمَا أَبَدًا كَعْبُ وَقُولَا لَهَا مَا فِي الْبِعَادِ لِذِي الْهَوَى بِعَادٌ وَمَا فِيهِ لِصَدْعِ النَّوَى شَعْبُ فَمَنْ شَاءَ رَامَ الصُّرْمَ أَوْ قَالَ ظَالِمًا لِصَاحِبِهِ ذَنْبٌ وَلَيْسَ لَهُ ذَنْبُ فَلَمَّا سَمِعَتْنِي أَتَمَثَّلُ بِهَذِهِ الْأَبْيَاتِ قَالَتْ لِي: يَا فَتَى الْعَرَبِ، أَتَعْرِفُ قَائِلَ هَذَا الشِّعْرِ ؟ قُلْتُ: نَعَمْ ذَاكَ نُصَيْبٌ، قَالَتْ: نَعَمْ هُوَ ذَاكَ، فَتَعْرِفُ زَيْنَبَ؟ قُلْتُ: لَا، قَالَتْ: أَنَا وَاللَّهِ زَيْنَبُ، قُلْتُ: فَحَيَّاكِ اللَّهُ، قَالَتْ: أَمَا إِنَّ الْيَوْمَ مَوْعِدُهُ مِنْ عِنْدِ أَمِيرِ الْمُؤْمِنِينَ، خَرَجَ إِلَيْهِ عَامَ أَوَّلَ وَوَعَدَنِي هَذَا الْيَوْمَ، وَلَعَلَّكَ لَا تَبْرَحُ حَتَّى تَرَاهُ. قَالَ: فَمَا بَرِحْتْ مِنْ مَجْلِسِي حَتَّى إِذَا أَنَا بِرَكْبٍ يَزُولُ مَعَ السَّرَابِ، فَقَالَتْ: تَرَى خَبَبَ ذَلِكَ الْفَارِسِ - أَوْ ذَاكَ الرَّاكِبِ - إِنِّي لَأَحْسَبُهُ إِيَّاهُ، قَالَ: وَأَقْبَلَ الرَّاكِبُ فَأَمِنَّا حَتَّى أَنَاخَ قَرِيبًا مِنَ الْخَيْمَةِ، فَإِذَا هُوَ نُصَيْبٌ، ثُمَّ ثَنَى رِجْلَهُ عَنْ رَاحِلَتِهِ فَنَزَلَ ثُمَّ أَقْبَلَ فَسَلَّمَ عَلَيَّ وَجَلَسَ مِنْهَا نَاحِيَةً وَسَلَّمَ عَلَيْهَا وَسَاءَلَهَا وَسَاءَلَتْهُ فَأَخْفَيَا ثُمَّ إِنَّهَا سَأَلَتْهُ أَنْ يُنْشِدَهَا مَا أَحْدَثَ مِنَ الشِّعْرِ بَعْدَهَا، فَجَعَلَ يُنْشِدُهَا، فَقُلْتُ فِي نَفْسِي: عَاشِقَانِ أَطَالَا التَّنَائِي لَا بُدَّ أَنْ يَكُونَ لِأَحَدِهِمَا إِلَى صَاحِبِهِ حَاجَةٌ، فَقُمْتُ إِلَى رَاحِلَتِي أَشُدُّ عَلَيْهَا، فَقَالَ لِي: عَلَى رِسْلِكَ أَنَا مَعَكَ، فَجَلَسْتُ حَتَّى نَهَضَ وَنَهَضْتُ مَعَهُ، فَتَسَايَرْنَا سَاعَةً ثُمَّ الْتَفَتَ فَقَالَ: قُلْتَ [فِي نَفْسِكَ]: مُحِبَّانِ الْتَقَيَا بَعْدَ طُولِ تَنَاءٍ لَا بُدَّ أَنْ يَكُونَ لِأَحَدِهِمَا إِلَى صَاحِبِهِ حَاجَةٌ؟ قُلْتُ: نَعَمْ قَدْ كَانَ ذَلِكَ، قَالَ: فَلَا وَرَبِّ هَذِهِ الْبِنْيَةِ الَّتِي إِلَيْهَا نَعْمِدُ، مَا جَلَسْتُ مِنْهَا مَجْلِسًا قَطُّ أَقْرَبَ مِنْ مَجْلِسِي الَّذِي رَأَيْتَ وَلَا كَانَ شَيْءٌ مَكْرُوهٌ قَطُّ. وعَنْ إِسْحَاقَ بْنِ إِبْرَاهِيمَ، قَالَ: حَدَّثَنِي رَجُلٌ مِنْ قُرَيْشٍ عَمَّنْ حَدَّثَهُ قَالَ: كُنْتُ حَاجًّا وَمَعِي رَجُلٌ مِنَ الْقَافِلَةِ لَا أَعْرِفُهُ وَلَمْ أَرَهُ قَبْلَ ذَلِكَ وَمَعَهُ هَوَادِجُ وَأَثْقَالٌ وَصِبْيَةٌ وَعَبِيدٌ وَمَتَاعٌ، فَنَزَلْنَا مَنْزِلًا، فَإِذَا فُرُشٌ مُمَهَّدَةٌ وَبُسُطٌ قَدْ بُسِطَتْ، فَخَرَجَ مَنْ أَعْظَمِهَا هَوْدَجًا امْرَأَةٌ زِنْجِيَّةٌ فَجَلَسَتْ عَلَى تِلْكَ الْفُرَشِ الْمُمَهَّدَةِ، ثُمَّ جَاءَ زِنْجِيٌّ فَجَلَسَ إِلَى جَنْبِهَا عَلَى الْفِرَاشِ فَبَقِيتُ مُتَعَجِّبًا مِنْهُمَا، فَبَيْنَا أَنَا أَنْظُرُ إِلَيْهِمَا إِذْ مَرَّ بِنَا مَارٌّ وَهُوَ يَقُودُ إِبِلًا، فَجَعَلَ يَتَغَنَّى وَيَقُولُ: بِزَيْنَبَ أَلْمِمْ قَبْلَ أَنْ يَرْحَلَ الرَّكْبُ وَقُلْ إِنْ تَمَلَّيْنَا فَمَا مَلَكَ الْقَلْبُ قَالَ: فَوَثَبَتِ الزِّنْجِيَّةُ إِلَى الزِّنْجِيِّ فَخَبَطَتْهُ وَضَرَبَتْهُ وَهِيَ تَقُولُ: شَهَرْتَنِي فِي النَّاسِ شَهَرَكَ اللَّهُ، فَقُلْتْ: مَنْ هَذَا؟ قَالُوا: نُصَيْبٌ الشَّاعِرُ وَهَذِهِ زَيْنَبُ. قَالَ مُحَمَّدُ بْنُ خَلَفٍ: وَحَدَّثَنِي أَبُو بَكْرِ بْنُ شَدَّادٍ، قَالَ: حَدَّثَنِي أَبُو عَبْدِ اللَّهِ بْنُ أَبِي بَكْرٍ، قَالَ: حَدَّثَنِي إِبْرَاهِيمُ بْنُ زَيْدِ بْنِ عَبْدِ اللَّهِ السَّعْدِيُّ، قَالَ: حَدَّثَتْنِي جَدَّتِي، عَنْ أَبِيهَا، عَنْ جَدِّهَا، قَالَ: رَأَيْتُ رَجُلًا أَسْوَدَ وَمَعَهُ امْرَأَةٌ بَيْضَاءُ، فَجَعَلْتُ أَتَعَجَّبُ مِنْ سَوَادِهِ وَبَيَاضِهَا، فَدَنَوْتُ مِنْهُ، فَقُلْتُ: مَنْ أَنْتَ؟ فَقَالَ: أَنَا الَّذِي أَقُولُ: أَلَا لَيْتَ شِعْرِي مَا الَّذِي تُحْدِثِينَ لِي إِذَا مَا غَدَا النَّأْيُ الْمُفَرِّقُ وَالْبُعْدِ أَتَصْرِمُنِي عِنْدَ الْأُلَى فَهُمُ الْعِدَا فَتُشْمِتَهُمْ بِي أَمْ تَدُومُ عَلَى الْعَهْدِ قَالَ: فَصَاحَتْ: بَلَى وَاللَّهِ تَدُومُ عَلَى الْعَهْدِ، فَسَأَلْتُ عَنْهَا فَقِيلَ: هَذَا نُصَيْبٌ وَهَذِهِ أُمُّ بَكْرٍ. قَالَ ابْنُ خَلَفٍ: بسنده عن الْعُتْبِيُّ، قَالَ: دَخَلَ نُصَيْبٌ عَلَى عَبْدِ الْعَزِيزِ بْنِ مَرْوَانَ فَقَالَ لَهُ: هَلْ عَشِقْتَ يَا نُصَيْبُ؟ قَالَ: نَعَمْ جَعَلَنِي اللَّهُ فِدَاكَ، قَالَ: مَنْ؟ قَالَ: جَارِيَةٌ لِبَنِي مُدْلِجٍ فَأَحْدَقَ بِهَا الْوَاشُونَ فَكُنْتُ لَا أَقْدِرُ عَلَى كَلَامِهَا إِلَّا بِعَيْنٍ أَوْ إِشَارَةٍ، وَأَجْلِسُ لَهَا عَلَى الطَّرِيقِ حَتَّى تَمُرَّ بِي فَأَرَاهَا، وَفِي ذَلِكَ أَقُولُ: جَلَسْتُ لَهَا كَيْمَا تَمُرَّ لَعَلَّنِي أُخَالِسُهَا التَّسْلِيمَ إِنْ لَمْ تُسَلِّمِ فَلَمَّا رَأَتْنِي وَالْوُشَاةَ تَحَدَّرَتْ مَدَامِعُهَا خَوْفًا وَلَمْ تَتَكَلَّمِ مَسَاكِينُ أَهْلُ الْعِشْقِ مَا كُنْتُ مُشْتَرٍ [جَمِيعَ] حَيَاةِ الْعَاشِقِينَ بِدِرْهَمِ فَقَالَ عَبْدُ الْعَزِيزِ: وَيْحَكَ، وَمَا فَعَلَتِ الْمُدْلِجِيَّةُ؟ قَالَ: اشْتُرِيَتْ وَأَوْلَدَتْ، قَالَ: فَهَلْ فِي قَلْبِكَ مِنْهَا شَيْءٌ؟ قَالَ: نَعَمْ، عَقَابِيلُ أَوْجَاعٍ. قَالَ ابْنُ خَلَفٍ: وعَنْ مُحَمَّدِ بْنِ سَلَامٍ، قَالَ: دَخَلَ نُصَيْبٌ عَلَى يَزِيدَ بْنِ عَبْدِ الْمَلِكِ، فَقَالَ: حَدِّثْنِي بِبَعْضِ مَا مَرَّ عَلَيْكَ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ عَلِقْتُ جَارِيَةً حَمْرَاءَ - يَعْنِي بَيْضَاءَ - فَمَكَثْتُ زَمَانًا تُمَنِّينِي بِالْأَبَاطِيلِ، فَأَرْسَلْتُ إِلَيْهَا بِهَذِهِ الْأَبْيَاتِ: فَإِنْ أَكُ حَالِكًا فَالْمِسْكُ أَحَوَى وَمَا لِسَوَادِ جِلْدِي مِنْ دَوَاءِ وَلِي كَرَمٌ عَنِ الْفَحْشَاءِ نَاءٍ كَبُعْدِ الْأَرْضِ مِنْ جَوِّ السَّمَاءِ وَمِثْلِي فِي رِجَالِكُمُ قَلِيلٌ وَمِثْلُكِ لَيْسَ يُعْدَمُ فِي النِّسَاءِ فَإِنْ تَرْضَيْ فَرُدِّي قَوْلَ رَاضٍ وَإِنْ تَنْأَيْ فَنَحْنُ عَلَى السَّوَاءِ فَلَمَّا قَرَأَتِ الْكِتَابَ قَالَتِ: الْمَالُ وَالْعَقْلُ يُعَفِّيَانِ عَلَى غَيْرِهِمَا فَزَوَّجَتْنِي نَفْسَهَا. وعَنْ مَعَاذٍ صَاحِبِ الْهَرَوِيِّ، قَالَ: دَخَلْتُ مَسْجِدَ الْكُوفَةِ فَرَأَيْتُ رَجُلًا لَمْ أَرَ قَطُّ أَنْقَى ثِيَابًا مِنْهُ، وَلَا أَشَدَّ سَوَادًا، فَقُلْتُ لَهُ: مَنْ أَنْتَ؟ قَالَ: نُصَيْبٌ، فَقُلْتُ: أَخْبِرْنِي عَنْكَ وَعَنْ أَصْحَابِكَ، فَقَالَ: جَمِيلٌ إِمَامُنَا، وَعُمَرُ أَوْصَفُنَا لِرَبَّاتِ الْحِجَالِ، وَكُثَيِّرٌ أَبْكَانَا عَلَى الْأَطْلَالِ وَالدِّمَنِ، وَقَدْ قُلْتُ مَا سَمِعْتَ، قُلْتُ: فَإِنَّ النَّاسَ يَزْعُمُونَ أَنَّكَ لَا تُحْسِنُ أَنْ تَهْجُوَ، فَقَالَ: فَأَقَرُّوا لِي أَنِّي أُحْسِنُ [أَنْ] أَمْدَحَ؟ قُلْتُ: نَعَمْ، قَالَ: فَتَرَى أَلَّا أُحْسِنَ أَنْ أَجْعَلَ مَكَانَ عَافَاكَ اللَّهُ أَخْزَاكَ اللَّهُ؟ قُلْتُ: بَلَى، قَالَ: وَلَكِنِّي رَأَيْتُ النَّاسَ رَجُلَيْنِ، رَجُلًا لَمْ أَسْأَلْهُ فَلَا يَنْبَغِي أَنْ أَهْجُوَهُ فَأَظْلِمَهُ، وَرَجُلًا سَأَلْتُهُ فَمَنَعَنِي فَكَانَتْ نَفْسِي أَحَقَّ بِالْهِجَاءِ إِذْ سَوَّلَتْ لِي أَنْ أَطْلُبَ مِنْهُ. وعن خَلَفُ بْنُ نَوْفَلِ بْنِ عَبْدِ مَنَافٍ، قَالَ: لَمَّا أَصَابَ نُصَيْبٌ مِنَ الْمَالِ مَا أَصَابَ، وَكَانَتْ عِنْدَهُ أُمُّ مِحْجَنٍ [ - وَكَانَتْ سَوْدَاءَ - تَزَوَّجَ امْرَأَةً بَيْضَاءَ، فَغَضِبَتْ أُمُّ مِحْجَنٍ] وَغَارَتْ، فَقَالَ: يَا أُمَّ مِحْجَنٍ وَاللَّهِ مَا مِثْلِي يُغَارُ عَلَيْهِ إِنِّي لَشَيْخٌ كَبِيرٌ وَمَا مِثْلُكِ مَنْ يَغَارُ إِنَّكِ لَعَجُوزٌ كَبِيرَةٌ، وَمَا أَجِدُ أَكْرَمَ عَلَيَّ مِنْكِ وَلَا أَوْجَبَ حَقًّا فَجَوِّزِي هَذَا الْأَمْرَ وَلَا تُكَدِّرِيهِ عَلَيَّ، فَرَضِيَتْ وَقَّرَتْ، ثُمَّ قَالَ لَهَا بَعْدَ ذَلِكَ: هَلْ لَكِ أَنْ أَجْمَعَ إِلَيْكِ زَوْجَتِي الْجَدِيدَةَ فَهُوَ أَصْلَحُ لِذَاتِ الْبَيْنِ وَأَلَمُّ لِلشَّعْثِ وَأَبْعَدُ لِلشَّمَاتَةِ، فَقَالَتِ: افْعَلْ فَأَعْطَاهَا دِينَارًا وَقَالَ لَهَا: إِنِّي أَكْرَهُ أَنْ تَرَى بِكِ خَصَاصَةً وَأَنْ تَفْضُلَ عَلَيْكِ، فَاعْمَلِي لَهَا إِذَا أَصْبَحَتْ عِنْدَكِ غَدًا نُزُلًا بِهَذَا الدِّينَارِ ثُمَّ أَتَى زَوْجَتَهُ الْجَدِيدَةَ، فَقَالَ لَهَا: إِنِّي قَدْ أَرَدْتُ أَنْ أَجْمَعَكِ إِلَى أُمِّ مِحْجَنٍ غَدًا وَهِيَ مُكْرِمَتُكِ وَأَكْرَهُ أَنْ تَفْضُلَ عَلَيْكِ، فَخُذِي هَذَا الدِّينَارَ فَاهْدِي لَهَا بِهِ إِذَا أَصْبَحْتِ عِنْدَهَا غَدًا لِئَلَّا تَرَى بِكِ خَصَاصَةً وَلَا تَذْكُرِي الدِّينَارَ لَهَا، ثُمَّ أَتَى صَاحِبًا لَهُ يَسْتَنْصِحُهُ، فَقَالَ: إِنِّي أُرِيدُ أَنْ أَجْمَعَ زَوْجَتِي الْجَدِيدَةَ إِلَى أُمِّ مِحْجَنٍ غَدًا فَأْتِنِي مُسَلِّمًا فَإِنِّي سَأَسْتَجْلِسُكَ لِلْغَدَاءِ فَإِذَا تَغَدَّيْتَ فَسَلْنِي عَنْ أَحَبِّهِمَا إِلَيَّ فَإِنِّي سَأَنْفِرُ وَأُعْظِمُ ذَلِكَ وَآبَى أَنْ أُخْبِرَكَ، فَإِذَا أَبَيْتُ ذَلِكَ فَاحْلِفْ عَلَيَّ، فَلَمَّا كَانَ الْغَدُ زَارَتْ زَوْجَتُهُ الْجَدِيدَةُ أُمَّ مِحْجَنٍ، وَمَرَّ بِهِ صَدِيقُهُ فَاسْتَجْلَسَهُ، فَلَمَّا تَغَدَّيَا أَقْبَلَ الرَّجُلُ عَلَيْهِ، فَقَالَ: يَا أَبَا مِحْجَنٍ، أُحِبُّ أَنْ تُخْبِرَنِي عَنْ أَحَبِّ زَوْجَتَيْكَ إِلَيْكَ، قَالَ: سُبْحَانَ اللَّهِ، تَسْأَلُنِي عَنْ هَذَا وَهُمَا يَسْمَعَانِ، مَا سَأَلَ عَنْ مِثْلِ هَذَا أَحَدٌ، قَالَ: فَإِنِّي أُقْسِمُ عَلَيْكَ لَتُخْبِرَنِّي فَوَ اللَّهِ إِنِّي لَا أَعْذِرُكَ، وَلَا أَقْبَلُ إِلَّا ذَاكَ، قَالَ: أَمَا إِذْ فَعَلْتَ فَأَحَبُّهُمَا إِلَيَّ صَاحِبَةُ الدِّينَارِ، وَاللَّهِ لَا أَزِيدُكَ عَلَى هَذَا شَيْئًا، فَأَعْرَضَتْ كُلُّ وَاحِدَةٍ مِنْهُمَا تَضْحَكُ وَنَفْسُهَا مَسْرُورَةٌ وَهِيَ تَظُنُّ أَنَّهُ عَنَاهَا بِذَلِكَ الْقَوْلِ. وَفِيهَا تُوُفِّيَ أَبُو الْمُتَوَكِّلِ عَلِيُّ بْنُ دَاوُدَ النَّاجِيُّ. وَأَبُو الصِّدِّيقِ النَّاجِيُّ أَيْضًا، وَاسْمُهُ بَكْرُ بْنُ قَيْسٍ النَّاجِيُّ، ( النَّاجِيُّ: بِالنُّونِ وَالْجِيمِ ). وَأَبُو نَضْرَةَ الْمُنْذِرُ بْنُ مَالِكِ بْنِ قُطْعَةَ النَّضْرِيُّ، ( نَضْرَةُ: بِالنُّونِ وَالضَّادِ الْمُعْجَمَةِ ). وَمُحَارِبُ بْنُ دِثَارٍ الْكُوفِيُّ قَاضِيهَا، ( دِثَارٌ بِكَسْرِ الدَّالِ الْمُهْمَلَةِ، وَالثَّاءِ الْمُثَلَّثَةِ ). وَفِيهَا تُوُفِّيَ رَاشِدُ بْنُ سَعْدٍ الْمَقْرَائِيُّ الْحِمْصِيُّ
✧ Those of the notables who died in the year one hundred and eight Bakr b. ʿAbd Allāh al-Muzanī Bakr b. ʿAbd Allāh al-Muzanī: He transmitted hadith from Ibn ʿUmar, Jābir, Anas, and others. He was a jurist, trustworthy, an authority, a devout worshipper, intensely fearful of God, Mighty and Majestic. He stood [at ʿArafah] and became tender-hearted, and said: Were it not that I am among them, I would say that they have been forgiven. He used to wear fine clothes, and the value of his clothing was four thousand dirhams; he bought a ṭaylasān for four hundred dirhams. It used to be said: al-Ḥasan is the elder of al-Baṣrah, and Bakr is its youth. From Bakr b. ʿAbd Allāh al-Muzanī, who said: The person most deserving of a slap is one who is invited to a wedding feast and brings another person along with him. The person most deserving of two slaps is a man who enters the house of some people and is told, “Sit here,” and he says, “No, rather here.” The person most deserving of three slaps is a man to whom food is presented, and he says, “I will not eat until the master of the house sits with me.” And from Mismaʿ b. ʿĀṣim, who said: A man from the family of ʿĀṣim al-Jaḥdarī told me, saying: I saw ʿĀṣim al-Jaḥdarī two years after his death, and I said: Did you not die? He said: Yes. I said: Where are you? He said: By God, I am in a garden of the gardens of Paradise, I and a group of my companions. We gather every Thursday night and its morning with Bakr b. ʿAbd Allāh al-Muzanī, and we meet one another. He said: I said: Are your spirits and your bodies? He said: Far from it; the bodies have decayed, and only the spirits meet. Bakr died in this year in al-Baṣrah. ʿAbd al-Raḥmān b. Abān b. ʿUthmān b. ʿAffān ʿAbd al-Raḥmān b. Abān b. ʿUthmān b. ʿAffān ؓ: He transmitted from his father. From Muṣʿab b. ʿUthmān, who said: ʿAbd al-Raḥmān b. Abān used to purchase members of a household, then order that they be clothed and depart, then they would be presented to him and he would say: You are free for the sake of God; I seek help through you against the agonies of death. He said: He died while standing in his mosque, that is, in al-Sabkhah. Al-Qāsim b. Muḥammad b. Abī Bakr al-Ṣiddīq al-Qāsim b. Muḥammad b. Abī Bakr al-Ṣiddīq, Abū Muḥammad: He was devout. His mother was an umm walad. He transmitted from Abū Hurayrah, Ibn ʿAbbās, and ʿĀʾishah. From Muḥammad b. Isḥāq, who said: A bedouin came to al-Qāsim b. Muḥammad and said: Are you more learned or Sālim? He said: That is Sālim's station, and he added nothing to it until the bedouin rose. Ibn Isḥāq said: He disliked saying, “He is more learned than I,” and thus lying, or saying, “I am more learned than he,” and thus commending himself. From Ayyūb, who said: I have not seen a man more excellent than al-Qāsim. He left one hundred thousand, and it was lawful for him. Yaʿqūb said, with his chain of transmission, that ʿUmar b. ʿAbd al-ʿAzīz said: If any authority were mine, I would appoint al-Qāsim to the caliphate. From Muḥammad, with his chain of transmission, from Sufyān, who said: They gathered around al-Qāsim b. Muḥammad concerning some alms that he was distributing. He said: He was praying, and they began to talk. His son said: You have gathered around a man who, by God, did not take from it a dirham or a dāniq. He said: Al-Qāsim then shortened the prayer and said: O my son, speak only about what you know. Sufyān said: His son spoke the truth, but he intended to discipline him in speech and restrain him. And from Rajāʾ b. Abī Salamah, who said: Al-Qāsim b. Muḥammad died between Makkah and Madinah while performing Hajj or ʿUmrah. He said to his son: Sprinkle the earth over me lightly, level my grave, and rejoin your family. Beware of saying, “He was this and that.” Al-Qāsim died in this year, about three years after he lost his sight, having passed seventy. Muḥammad b. Kaʿb, Abū Ḥamzah al-Quraẓī Muḥammad b. Kaʿb, Abū Ḥamzah al-Quraẓī: From Zuhayr b. ʿAbbād, who said: Abū Kathīr al-Baṣrī told me, saying: The mother of Muḥammad b. Kaʿb al-Quraẓī said to Muḥammad: O my son, were it not that I knew you as a good child and a good adult, I would think that you had committed a destructive sin, because of what I see you doing to yourself night and day. He said: O my mother, what assures me that God has not looked upon me while I was in some of my sins and abhorred me, saying: “Go, I will not forgive you”? Indeed, the wonders of the Qurʾān keep bringing me back to matters until the night comes to an end and I have not finished my need. Muḥammad b. Kaʿb used to relate stories in Madinah, and his mosque collapsed upon him and upon all who were with him and killed them. That was in this year. Mūsā b. Muḥammad b. ʿAlī b. ʿAbd Allāh b. al-ʿAbbās Mūsā b. Muḥammad b. ʿAlī b. ʿAbd Allāh b. al-ʿAbbās: He was born in al-Sarāh in the year eighty-one, and he died in the land of the Byzantines as a warrior in this year at the age of twenty-seven. Muwarrīq b. al-Mushamrij Muwarrīq b. al-Mushamrij, Abū Bakr al-ʿIjlī al-Baṣrī: A devout worshipper and ascetic. He transmitted from Ibn ʿUmar, Anas, and others. He used to say: There is a matter I have been seeking for twenty years and have not been able to attain, and I will never cease seeking it. It was said: What is it? He said: Silence about what does not concern me. And I have never said anything in anger which I regretted in contentment. He used to enter upon some of his brothers and place dirhams with them, saying: Keep them until I return to you. Then when he left, he would say: You are absolved of them. Nuṣayb b. Rabāḥ, and it is said Abū Miḥjan the poet, client of ʿAbd al-ʿAzīz b. Marwān Nuṣayb b. Rabāḥ, and it is said Abū Miḥjan the poet, client of ʿAbd al-ʿAzīz b. Marwān: He was black, intensely black, excellent in poetry, chaste, generous, giving generously of his wealth and food. The desert people called him al-Nuṣayb out of reverence for the excellence of his poetry they saw. He never satirized anyone out of piety. In the beginning of his career he was a slave of the Banū Kaʿb, a shepherd for them, and they sold him to Qilāṣ b. Muḥriz al-Kinānī, and he used to tend his camels. Ibn al-Kalbī claimed that Nuṣayb was from the Banū al-Ḥāff b. Quḍāʿah. His mother was a slave woman, and her master forced himself upon her, and she gave birth to Nuṣayb. Then his uncle fell upon him and sold him to a man, and ʿAbd al-ʿAzīz b. Marwān purchased him from that man. Others said: He was merely fond of poetry. When his verses became known, he asked his master for permission to go to the Banū Marwān, but he did not permit him, so he fled at night on a camel and entered upon ʿAbd al-ʿAzīz b. Marwān and praised him. He said: What is your need? He said: I am a slave. He said to the chamberlain: Go out and ascertain his value. He gathered the appraisers for him and said: Appraise a black slave who has no defect. They said: One hundred dinars. He said: He is a camel herder who tends them and is skilled in caring for them. They said: Two hundred dinars. He said: He fletches arrows and strings bows. They said: Four hundred dinars. He said: He is a transmitter of poetry. They said: Six hundred dinars. He said: He is a poet. They said: One thousand dinars. Nuṣayb said: May God keep the emir righteous; what is my reward for my praise? He said: Give him one thousand dinars. So he returned and purchased his mother, his sister, and his family and set them free. He praised ʿAbd al-ʿAzīz b. Marwān, his brother ʿAbd al-Malik b. Marwān, his sons, and ʿUmar b. ʿAbd al-ʿAzīz, and obtained from them much wealth. Ayyūb b. ʿAbāyah said: It reached me that al-Nuṣayb, when he came to Hishām b. ʿAbd al-Malik, he would clear his gathering for him and ask him to recite elegies for the Umayyads. When he recited, he wept and wept with him. One day he recited to him a poem in which he praised him, saying: When people race for glory, your right hand outruns them spontaneously, then its left hand goes astray. Hishām said to him: O black one, you have reached the utmost of praise, so ask me. He said: Your hand in giving is more generous and more open than my tongue in asking you. He said: This, by God, is better than the poetry. And he gave him an excellent reward. Among the poetry of Nuṣayb in which he praises himself: Blackness does not diminish me as long as I have this tongue attached to a firm heart. He whose origins raise him—the houses of my poems have been made my origins. How great is the difference between a black man speaking eloquently, resolute of heart, and a silent white man. Truly the one of lofty stature envies me for the excellence of that, while I do not gloat over him. Nuṣayb composed love poetry about Zaynab. It is well known that she was white and beautiful, but it is also related that she was black. And from al-Ḍaḥḥāk b. ʿUthmān al-Ḥizāmī, who said: I set out at the end of the Hajj and stopped at al-Abwāʾ at the home of a woman. I admired her beauty and she delighted me. I recited the verse of Nuṣayb: Visit Zaynab before the caravan departs, and say: If we have enjoyed, the heart has not possessed. My two friends from Kaʿb, to what you have been guided—by Zaynab, Kaʿb will never sit idle forever. Say to her: In separation for the lover there is no separation, and in it for the breaking of union there is no mending. Whoever wishes may seek severance or say unjustly that his companion has a fault, when he has none. When she heard me reciting these verses, she said to me: O youth of the Arabs, do you know the composer of this poetry? I said: Yes, that is Nuṣayb. She said: Yes, he is the one. Do you know Zaynab? I said: No. She said: By God, I am Zaynab. I said: May God preserve you. She said: Today is his appointed time from the Commander of the Faithful. He went out to him last year and promised me this day. Perhaps you will not leave until you see him. He said: I did not leave my place until I saw a rider moving with the mirage. She said: Do you see the trot of that horseman—or that rider—I think it is he. He said: The rider approached and we felt safe until he made his camel kneel near the tent, and there was Nuṣayb. Then he swung his leg from his mount and dismounted, then came and greeted me and sat apart from her. He greeted her and asked her, and she asked him, and they spoke privily. Then she asked him to recite to her what he had composed of poetry after her, and he began to recite to her. I said to myself: Two lovers who have prolonged separation; one of them must have need of the other. So I got up to my mount to saddle it. He said to me: At your leisure, I am with you. So I sat until he rose, and I rose with him. We traveled together for a while, then he turned and said: You said to yourself: Two lovers who met after long separation; one of them must have need of the other? I said: Yes, that was so. He said: No, by the Lord of this building to which we are heading, I have never sat with her in a gathering closer than the one you saw, and nothing displeasing ever occurred. And from Isḥāq b. Ibrāhīm, who said: A man from Quraysh told me, from one who told him, saying: I was performing Hajj, and with me was a man from the caravan whom I did not know and had not seen before. He had litters, baggage, children, slaves, and goods. We stopped at a place, and there were spread out furnishings and carpets. From the largest litter came out a black woman, and she sat on those spread furnishings. Then a black man came and sat beside her on the couch. I remained astonished at them. While I was looking at them, a passerby went by us driving camels, and he began to sing, saying: Visit Zaynab before the caravan departs, and say: If we have enjoyed, the heart has not possessed. He said: The black woman leaped at the black man and struck him and beat him, saying: You have exposed me among the people, may God expose you. I said: Who is this? They said: Nuṣayb the poet, and this is Zaynab. Muḥammad b. Khalaf said: Abū Bakr b. Shaddād told me, saying: Abū ʿAbd Allāh b. Abī Bakr told me, saying: Ibrāhīm b. Zayd b. ʿAbd Allāh al-Saʿdī told me, saying: My grandmother told me, from her father, from his grandfather, who said: I saw a black man with a white woman, and I began to marvel at his blackness and her whiteness. I approached him and said: Who are you? He said: I am the one who says: Would that I knew what you will bring upon me when the separating distance and remoteness come. Will you cut me off before those who are enemies, and make them gloat over me, or will you keep the covenant? He said: She cried out: Yes, by God, she will keep the covenant. I asked about her, and it was said: This is Nuṣayb, and this is Umm Bakr. Ibn Khalaf said, with his chain of transmission, from al-ʿUtbī, who said: Nuṣayb entered upon ʿAbd al-ʿAzīz b. Marwān, and he said to him: Have you fallen in love, O Nuṣayb? He said: Yes, may God make me your ransom. He said: With whom? He said: A slave girl of the Banū Mudlij. The slanderers surrounded her, and I could not speak to her except with a glance or a gesture. I would sit for her on the road until she passed by me, and I would see her. About that I say: I sat for her so that she might pass, hoping to steal a greeting from her if she did not greet. When she saw me and the slanderers, her tears streamed down in fear, and she did not speak. Poor are the people of love; I would not buy all the life of lovers for a dirham. ʿAbd al-ʿAzīz said: Woe to you, and what became of the Mudlijite woman? He said: She was bought and bore children. He said: Is there anything of her in your heart? He said: Yes, the lingering pains of love. Ibn Khalaf said: And from Muḥammad b. Sallām, who said: Nuṣayb entered upon Yazīd b. ʿAbd al-Malik, and he said: Tell me of some of what has happened to you. He said: O Commander of the Faithful, I fell in love with a fair-skinned slave girl—meaning white—and for a time she fed me with false hopes. I sent her these verses: If I am black, musk is darker, and there is no cure for the blackness of my skin. Yet I have a nobility that keeps me far from obscenity, as far as the earth is from the air of the sky. One like me is rare among your men, and one like you is not lacking among women. If you are content, then return the answer of one content, and if you turn away, then we are equal. When she read the letter, she said: Wealth and intellect cover over other things. And she married me. And from Muʿādh, the companion of al-Harawī, who said: I entered the mosque of al-Kūfah and saw a man whose clothes I had never seen cleaner, nor anyone blacker. I said to him: Who are you? He said: Nuṣayb. I said: Tell me about yourself and your companions. He said: Jamīl is our leader, ʿUmar is our best describer of the ladies of the boudoirs, and Kuthayyir is our most tearful over the ruins and traces. And I have said what you have heard. I said: People claim that you are not good at satire. He said: Do they admit that I am good at praise? I said: Yes. He said: Do you think I cannot replace “May God protect you” with “May God disgrace you”? I said: Yes. He said: But I have seen people as two kinds: a man from whom I have not asked, and it is not right that I satirize him and wrong him; and a man from whom I asked and he refused me, so my own soul is more deserving of satire, since it made me seek from him. And from Khalaf b. Nawfal b. ʿAbd Manāf, who said: When Nuṣayb obtained of wealth what he obtained, and he had Umm Miḥjan as his wife [—she was black—he married a white woman, so Umm Miḥjan became angry] and jealous, and he said: “O Umm Miḥjan, by God, one like me is not to be jealous over; I am indeed an old man, and one like you is not one to be jealous; you are indeed an old woman. I find none more honorable to me than you nor more entitled in right, so let this matter pass and do not make it bitter for me.” So she was pleased and honored. Then he said to her after that: “Would you like me to bring my new wife together with you? That is more conducive to harmony between us, more mending of disarray, and more remote from gloating.” She said: “Do it.” So he gave her a dinar and said to her: “I dislike that any want should be seen in you or that she should outdo you. So prepare for her, when she comes to you tomorrow morning, some hospitality with this dinar.” Then he went to his new wife and said to her: “I have decided to bring you together with Umm Miḥjan tomorrow, and she will honor you, and I dislike that you should outdo her. So take this dinar and give it to her as a gift when you go to her tomorrow morning, so that she may not see any want in you, and do not mention the dinar to her.” Then he went to a friend of his seeking his counsel and said: “I want to bring my new wife together with Umm Miḥjan tomorrow. Come to me to greet me, for I will ask you to stay for lunch, and when you have lunched, ask me about which of the two is dearer to me, for I will express aversion and make much of it and refuse to tell you. Then when I refuse, adjure me.” So when the morrow came, his new wife visited Umm Miḥjan, and his friend passed by, and he asked him to stay. When they had lunched, the man turned to him and said: “O Abū Miḥjan, I would like you to tell me which of your two wives is dearer to you.” He said: “Glory be to God! You ask me about this while they are both listening? No one has ever asked about such a thing!” He said: “Then I adjure you by God to tell me, for by God I will not excuse you nor accept anything but that.” He said: “Now that you have done so, the dearer of the two to me is the owner of the dinar. By God, I will not add to this anything.” So each of the two turned away laughing, her soul delighted, thinking that he meant her by that statement. In this year died Abū al-Mutawakkil ʿAlī b. Dāwūd al-Nājī, and Abū al-Ṣiddīq al-Nājī also, whose name was Bakr b. Qays al-Nājī (al-Nājī: with nūn and jīm). And Abū Naḍrah al-Mundhir b. Mālik b. Quṭʿah al-Naḍrī (Naḍrah: with nūn and dotted ḍād). And Muḥārib b. Dithār al-Kūfī, its judge (Dithār: with kasrah on the unpointed dāl and the three-pointed thāʾ). And in it died Rāshid b. Saʿd al-Maqrāʾī al-Ḥimṣī.
Tarikh (al-Tabari) 2511No grade recorded
عَزْلِ خَالِدٍ وَأَخِيهِ أَسَدٍ عَنْ خُرَاسَانَ وَوِلَايَةِ أَشْرَسَ وفي سَنَةُ تِسْعٍ وَمِائَةٍ عَزَلَ هِشَامُ بْنُ عَبْدِ الْمَلِكِ، أَسَدَ بْنَ عَبْدِ اللَّهِ الْقَسْرِيَّ عَنْ إِمْرَةِ خُرَاسَانَ وكَانَ سَبَبُ ذَلِكَ أَنَّ أَسَدًا أَخَا خَالِدٍ تَعَصَّبَ عَلَى نَصْرِ بْنِ سَيَّارٍ وَنَفَرٍ مَعَهُ مِنْهُمْ: عَبْدُ الرَّحْمَنِ بْنُ نُعَيْمٍ، وَسَوْرَةُ بْنُ الْحُرِّ، وَالْبَخْتَرِيُّ بْنُ أَبِي دِرْهَمٍ، وَعَامِرُ بْنُ مَالِكٍ الْحِمَّانِيُّ زَعَمَ أَنَّهُ بَلَغَهُ عَنْهُمْ مَا لَا يَصْلُحُ، فَضَرَبَهُمْ بِالسِّيَاطِ وَحَلَّقَهُمْ، وَبَعَثَهُمْ إِلَى خَالِدٍ وَكَتَبَ إِلَيْهِ أَنَّهُمْ أَرَادُوا الْوُثُوبَ عَلَيْهِ، فَلَمَّا قَدِمُوا عَلَى خَالِدٍ لَامَ أَسَدًا، وَعَنَّفَهُ، وَقَالَ: أَلَا بَعَثَ إِلَيَّ بِرُءُوسِهِمْ ؟ فَقَالَ نَصْرٌ: بَعَثْتَ بِالْعِتَابِ فِي غَيْرِ ذَنْبٍ فِي كِتَابٍ تَلُومُ أُمُّ تَمِيمِ إِنْ أَكُنْ مُوَثَّقًا أَسِيرًا لَدَيْهِمْ فِي هُمُومٍ وَكُرْبَةٍ وَسُهُومِ رَهْنَ قَسْرٍ فَمَا وَجَدْتُ بَلَاءً كَإِسَارِ الْكِرَامِ عِنْدَ اللَّئِيمِ أَبْلِغِ الْمُدَّعِينَ قَسْرًا وَقَسْرٌ أَهْلُ عُودِ الْقَنَاةِ ذَاتِ الْوُصُومِ هَلْ فُطِمْتُمْ عَنِ الْخِيَانَةِ وَالْغَدْ رِ أَمْ أَنْتُمْ كَالْحَاكِرِ الْمُسْتَدِيمِ وَقَالَ الْفَرَزْدَقُ: أَخَالِدُ لَوْلَا اللَّهُ لَمْ تُعْطَ طَاعَةً وَلَوْلَا بَنُو مَرْوَانَ لَمْ يُوثِقُوا نَصْرَا إِذًا لَلَقِيتُمْ عِنْدَ شَدِّ وَثَاقِهِ بَنِي الْحَرْبِ لَا كُشْفَ اللِّقَاءِ وَلَا ضَجْرَا وَخَطَبَ يَوْمًا أَسَدٌ فَقَالَ: قَبَّحَ اللَّهُ هَذِهِ الْوُجُوهَ، وُجُوهَ أَهْلِ الشِّقَاقِ وَالنِّفَاقِ وَالْفَسَادِ، اللَّهُمَّ فَرِّقْ بَيْنِي وَبَيْنَهُمْ، وَأَخْرِجْنِي إِلَى مُهَاجَرِي وَوَطَنِي. وَقَالَ: مَنْ يَرُومُ مَا قِبَلِي وَأَمِيرِ الْمُؤْمِنِينَ خَالِي وَخَالُ أَخِي، وَمَعِي اثْنَا عَشَرَ أَلْفِ سَيْفٍ يَمَانِيٍّ، فَكَتَبَ هِشَامٌ إِلَى خَالِدٍ: اعْزِلْ أَخَاكَ، فَعُزِلَ، وَأَمَرَهُ أَنْ يَقْدَمَ إِلَى الْحَجِّ، فَأَقْبَلَ مِنْهَا فِي رَمَضَانَ، وَاسْتَخْلَفَ عَلَى خُرَاسَانَ الْحَكَمَ بْنَ عَوَانَةَ الْكَلْبِيَّ، وَاسْتَنَابَ هِشَامٌ عَلَى خُرَاسَانَ أَشْرَسَ بْنَ عَبْدِ اللَّهِ السُّلَمِيَّ، وَأَمَرَهُ أَنْ يُكَاتِبَ خَالِدَ بْنَ عَبْدِ اللَّهِ الْقَسْرِيَّ وَكَانَ أَشْرَسُ فَاضِلًا خَيِّرًا، وَكَانَ يُسَمَّى الْكَامِلَ لِذَلِكَ، وَكَانَ أَوَّلَ مَنِ اتَّخَذَ الْمُرَابِطَةَ بِخُرَاسَانَ وَاسْتَعْمَلَ عَلَيْهَا عَبْدَ الْمَلِكِ بْنَ دِثَارٍ الْبَاهِلِيَّ وَتَوَلَّى هُوَ الْأُمُورَ بِنَفْسِهِ، كَبِيرَهَا وَصَغِيرَهَا، فَفَرِحَ بِهِ أَهْلُهَا.
✧ The dismissal of Khālid and his brother Asad from Khurasan and the appointment of Ashras In the year 109 Hishām b. ʿAbd al-Malik dismissed Asad b. ʿAbd Allāh al-Qasrī from the governorship of Khurasan. The reason for that was that Asad, the brother of Khālid, showed prejudice against Naṣr b. Sayyār and a group with him, among them ʿAbd al-Raḥmān b. Nuʿaym, Sawrah b. al-Ḥurr, al-Bakhtarī b. Abī Dirham, and ʿĀmir b. Mālik al-Ḥimmānī. He claimed that he had heard from them what was not proper, so he beat them with whips and shaved their heads, and sent them to Khālid, writing to him that they had intended to rise against him. When they came to Khālid, he blamed Asad and reproached him, saying: "Why did he not send me their heads?" Naṣr said: You sent reproach for no fault, in a letter in which Umm Tamīm blames me. Even if I am bound, a captive in their hands, Amid worries, distress, and piercing grief, A pledge of Qasr, I have found no affliction Like the captivity of noble men at the hands of the base. Tell those who claim to be Qasr—and Qasr Are people of the staff of the spear, full of flaws— Have you been weaned from treachery and treachery, Or are you like one who hoards and persists? And al-Farazdaq said: O Khālid, were it not for God, you would not have been given obedience, And were it not for the Banū Marwān, they would not have bound Naṣr. Then you would have met, at the tightening of his bonds, The Banū al-Ḥarb, no weakness in the meeting and no weariness. One day Asad delivered a sermon and said: "May God disfigure these faces, the faces of the people of discord, hypocrisy, and corruption. O God, separate me from them and bring me out to my place of emigration and my homeland." He also said: "Whoever seeks what I have, while the Commander of the Faithful is my maternal uncle and the maternal uncle of my brother, and with me are twelve thousand Yemeni swords." Hishām wrote to Khālid: "Dismiss your brother." So he was dismissed, and he ordered him to come to the Hajj, and he departed from it in Ramadan. He appointed al-Ḥakam b. ʿAwānah al-Kalbī as his successor over Khurasan, and Hishām appointed Ashras b. ʿAbd Allāh al-Sulamī as governor of Khurasan, and ordered him to correspond with Khālid b. ʿAbd Allāh al-Qasrī. Ashras was virtuous and good, and for that reason he was called al-Kāmil (the perfect). He was the first to establish frontier garrisons in Khurasan, and he appointed ʿAbd al-Malik b. Dithār al-Bāhilī over them, while he himself managed all affairs, great and small, and the people rejoiced in him.
Tarikh (al-Tabari) 2512No grade recorded
وفي سَنَةُ تِسْعٍ وَمِائَةٍ كانت غَزْوَةُ عُبَيْدِ اللَّهِ بْنِ عُقْبَةَ فِي الْبَحْرِ. وَغَزْوَةُ مُعَاوِيَةَ بْنِ هِشَامٍ أَرْضَ الرُّومِ فَفَتَحَ حِصْنًا بِهَا. وأُصِيبَ مَعَهُ قَوْمٌ مِنْ أَهْلِ أَنْطَاكِيَّةَ. وَفِيهَا غَزَا مَسْلَمَةُ بْنُ عَبْدِ الْمَلِكِ التُّرْكَ مِنْ نَاحِيَةِ أَذْرَبِيجَانَ ، فَغَنِمَ وَسَبَى وَعَادَ سَالِمًا. وَفِيهَا غَزَا بِشْرُ بْنُ صَفْوَانَ عَامِلُ إِفْرِيقِيَّةَ جَزِيرَةَ صِقِلِّيَةَ، فَغَنِمَ شَيْئًا كَثِيرًا ثُمَّ رَجَعَ مِنْ غَزَاتِهِ إِلَى الْقَيْرَوَانِ وَتُوُفِّيَ بِهَا مِنْ سَنَتِهَا، ( فَاسْتَعْمَلَ هِشَامٌ بَعْدَهُ عُبَيْدَةَ بْنَ عَبْدِ الرَّحْمَنِ بْنِ أَبِي الْأَغَرِّ السُّلَمِيَّ، فَعَزَلَ عُبَيْدَةُ يَحْيَى بْنَ سَلَمَةَ الْكَلْبِيَّ عَنِ الْأَنْدَلُسِ، وَاسْتَعْمَلَ حُذَيْفَةَ بْنَ الْأَحْوَصِ الْأَشْجَعِيَّ، فَقَدِمَ الْأَنْدَلُسَ فِي رَبِيعٍ الْأَوَّلِ سَنَةَ عَشْرٍ وَمِائَةٍ، فَبَقِيَ وَالِيًا عَلَيْهَا سِتَّةَ أَشْهُرٍ ثُمَّ عُزِلَ، وَوَلِيَهَا عُثْمَانُ بْنُ أَبِي نِسْعَةَ الْخَثْعَمِيُّ.
✧ In the year one hundred and nine: There was the naval expedition of ʿUbayd Allāh b. ʿUqbah. And the expedition of Muʿāwiyah b. Hishām into the land of the Byzantines, and he conquered a fortress there. Some people from Antioch were struck down along with him. In it, Maslamah b. ʿAbd al-Malik raided the Turks from the direction of Adharbayjān, and he took spoils and captives and returned safely. In it, Bishr b. Ṣafwān, the governor of Ifrīqiyah, raided the island of Sicily, and he took much booty, then returned from his expedition to al-Qayrawān and died there in that same year. After him, Hishām appointed ʿUbaydah b. ʿAbd al-Raḥmān b. Abī al-Agharr al-Sulamī. ʿUbaydah dismissed Yaḥyā b. Salamah al-Kalbī from al-Andalus and appointed Ḥudhayfah b. al-Aḥwaṣ al-Ashjaʿī. He arrived in al-Andalus in Rabīʿ al-Awwal of the year one hundred and ten, and he remained its governor for six months, then he was dismissed, and ʿUthmān b. Abī Nisʿah al-Khathʿamī governed it.
Tarikh (al-Tabari) 2513No grade recorded
دُعَاةِ بَنِي الْعَبَّاسِ قِيلَ: أَوَّلُ مَنْ قَدِمَ خُرَاسَانَ مِنْ دُعَاةِ بَنِي الْعَبَّاسِ زِيَادٌ أَبُو مُحَمَّدٍ مَوْلَى هَمْدَانَ فِي وِلَايَةِ أَسَدٍ، بَعَثَهُ مُحَمَّدُ بْنُ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ، وَقَالَ لَهُ: انْزِلْ فِي الْيَمَنِ وَأَلْطُفْ مُضَرَ، وَنَهَاهُ عَنْ رَجُلٍ مِنْ نَيْسَابُورَ، يُقَالُ لَهُ: غَالِبٌ لِأَنَّهُ كَانَ مُفْرِطًا فِي حُبِّ بَنِي فَاطِمَةَ، وَيُقَالُ: أَوَّلُ مَنْ أَتَى خُرَاسَانَ بِكِتَابِ مُحَمَّدِ بْنِ عَلِيٍّ حَرْبُ بْنُ عُثْمَانَ مَوْلَى بَنِي قَيْسِ بْنِ ثَعْلَبَةَ مِنْ أَهْلِ بَلْخٍ، فَلَمَّا قَدِمَ زِيَادٌ دَعَا إِلَى بَنِي الْعَبَّاسِ، وَذَكَرَ سِيرَةَ بَنِي أُمَيَّةَ وَظُلْمَهُمْ، وَأَطْعَمَ النَّاسَ الطَّعَامَ، وَقَدِمَ عَلَيْهِ غَالِبٌ، وَتَنَاظَرَا فِي تَفْضِيلِ آلِ عَلِيٍّ وَآلِ الْعَبَّاسِ، وَافْتَرَقَا، وَأَقَامَ زِيَادٌ بِمُرْوٍ شَتْوَةً وَ [ كَانَ ] يَخْتَلِفُ إِلَيْهِ مِنْ أَهْلِهَا يَحْيَى بْنُ عُقَيْلٍ الْخُزَاعِيُّ، وَغَيْرُهُ. فَأُخْبِرَ بِهِ أَسَدٌ، فَدَعَاهُ، وَقَالَ لَهُ: مَا هَذَا الَّذِي بَلَغَنِي عَنْكَ ؟ قَالَ: الْبَاطِلُ، إِنَّمَا قَدِمْتُ إِلَى تِجَارَةٍ وَقَدْ فَرَّقْتُ مَالِي عَلَى النَّاسِ، فَإِذَا اجْتَمَعَ خَرَجْتُ. فَقَالَ لَهُ أَسَدٌ: اخْرُجْ عَنْ بِلَادِي. فَانْصَرَفَ، فَعَادَ إِلَى أَمْرِهِ، فَرُفِعَ أَمَرُهُ إِلَى أَسَدٍ، وَخُوِّفَ مِنْ جَانِبِهِ، فَأَحْضَرَهُ، وَقَتَلَهُ، وَقَتَلَ مَعَهُ عَشَرَةً مِنْ أَهْلِ الْكُوفَةِ، وَلَمْ يَنْجُ مِنْهُمْ إِلَّا غُلَامَانِ اسْتَصْغَرَهُمَا، وَقِيلَ: بَلْ أَمَرَ بِزِيَادٍ أَنْ يُوَسَّطَ بِالسَّيْفِ، فَضَرَبُوهُ بِالسَّيْفِ فَلَمْ يَعْمَلْ فِيهِ، فَكَبَّرَ النَّاسُ، فَقَالَ أَسَدٌ: مَا هَذَا ؟ قِيلَ: نَبَا السَّيْفُ عَنْهُ، ثُمَّ ضُرِبَ أُخْرَى فَنَبَا السَّيْفُ عَنْهُ، ثُمَّ ضَرَبَهُ الثَّالِثَةَ فَقَطَعَهُ بِاثْنَتَيْنِ، وَعَرَضَ الْبَرَاءَةَ عَلَى أَصْحَابِهِ، فَمَنْ تَبَرَّأَ خَلَّى سَبِيلَهُ، فَتَبَرَّأَ اثْنَانِ، فَتُرِكَا، وَأَبَى الْبَرَاءَةُ ثَمَانِيَةٌ، فَقُتِلُوا. فَلَمَّا كَانَ الْغَدُ أَقْبَلَ أَحَدُهُمَا إِلَى أَسَدٍ، فَقَالَ: أَسْأَلُكَ أَنْ تُلْحِقَنِي بِأَصْحَابِي، فَقَتَلَهُ، وَذَلِكَ قَبْلَ الْأَضْحَى بِأَرْبَعَةِ أَيَّامٍ، ثُمَّ قَدِمَ بَعْدَهُمْ رَجُلٌ مِنْ أَهْلِ الْكُوفَةِ يُسَمَّى كَثِيرًا، فَنَزَلَ عَلَى أَبِي النَّجْمِ، وَكَانَ يَأْتِيهِ الَّذِينَ لَقُوا زِيَادًا، فَكَانَ عَلَى ذَلِكَ سَنَةً أَوْ سَنَتَيْنِ، وَكَانَ أُمِّيًّا، فَقَدِمَ عَلَيْهِ خِدَاشٌ، وَاسْمُهُ عُمَارَةُ غَلَبَ عَلَيْهِ خِدَاشٌ، فَغَلَّبَ كَثِيرًا عَلَى أَمْرِهِ.
✧ The Daʿwah (Callers) of the Banū al-ʿAbbās It is said: The first of the callers of the Banū al-ʿAbbās to arrive in Khurāsān was Ziyād Abū Muḥammad, a client of Hamdān, during the governorship of Asad. Muḥammad b. ʿAlī b. ʿAbd Allāh b. ʿAbbās sent him and said to him: "Settle among the Yemenis and be kind to Muḍar." And he forbade him from (contacting) a man from Nīsābūr called Ghālib, because he was extreme in his love for the Banū Fāṭimah. It is also said: The first to come to Khurāsān with the letter of Muḥammad b. ʿAlī was Ḥarb b. ʿUthmān, a client of the Banū Qays b. Thaʿlabah, from the people of Balkh. When Ziyād arrived, he called to the Banū al-ʿAbbās, mentioned the conduct of the Banū Umayyah and their oppression, and fed the people food. Ghālib came to him, and they debated the superiority of the family of ʿAlī and the family of al-ʿAbbās, then parted. Ziyād stayed in Marw for a winter, and Yahyā b. ʿUqayl al-Khuzāʿī and others from its people used to come to him. Asad was informed of him, so he summoned him and said to him: "What is this that has reached me about you?" He replied: "It is false. I only came for trade, and I have distributed my wealth among the people. When it is collected, I will leave." Asad said to him: "Leave my land." So he departed, but then returned to his activity. His matter was reported to Asad, who was warned of his danger, so he brought him and executed him, and executed ten men from the people of al-Kūfah with him. None of them escaped except two young boys whom he deemed too young. It is also said: Rather, he ordered that Ziyād be struck with the sword in the middle, so they struck him with the sword and it had no effect on him. The people shouted "Allāhu akbar." Asad said: "What is this?" It was said: "The sword recoiled from him." Then he was struck again and the sword recoiled from him. Then he struck him a third time and cut him in two. He offered acquittal to his companions: whoever disavowed him, he let go. Two disavowed and were released; eight refused the acquittal and were killed. The next day, one of the two came to Asad and said: "I ask you to join me to my companions." So he killed him. That was four days before al-Aḍḥā. Then after them a man from the people of al-Kūfah called Kathīr arrived. He stayed with Abū al-Najm. Those who had met Ziyād used to come to him. He remained thus for a year or two. He was illiterate. Then Khidāsh came to him—his name was ʿUmārah, but Khidāsh prevailed (as his name)—and he prevailed over Kathīr in his affair.
Tarikh (al-Tabari) 2514No grade recorded
وَفِي سنة تسع ومائة قُتِلَ عُمَرُ بْنُ يَزِيدَ الْأُسَيَّدِيُّ ، قَتَلَهُ مَالِكُ بْنُ الْمُنْذِرِ بْنِ الْجَارُودِ، وَسَبَبُ قَتْلِهِ أَنَّهُ أَبْلَى فِي قِتَالِ يَزِيدَ بْنِ الْمُهَلَّبِ، فَقَالَ يَزِيدُ بْنُ عَبْدِ الْمَلِكِ: هَذَا رَجُلُ الْعِرَاقِ. فَغَاظَ ذَلِكَ خَالِدَ بْنَ عَبْدِ اللَّهِ، وَأَمَرَ مَالِكَ بْنَ الْمُنْذِرَ، وَهُوَ عَلَى شُرَطِ الْبَصْرَةِ، أَنْ يُعَظِّمَهُ وَلَا يَعْصِيَ لَهُ أَمْرًا، وَأَقْبَلَ يَطْلُبُ لَهُ عَثْرَةً يَقْتُلُهُ بِهَا، فَذَكَرَ مَالِكُ بْنُ الْمُنْذِرِ عَبْدَ الْأَعْلَى بْنَ عَبْدِ اللَّهِ بْنِ عَامِرٍ، فَافْتَرَى عَلَيْهِ، فَقَالَ عُمَرُ بْنُ يَزِيدَ: لَا تَفْتَرِ عَلَى مِثْلِ عَبْدِ الْأَعْلَى. فَأَغْلَظَ لَهُ مَالِكٌ، وَضَرَبَهُ بِالسِّيَاطِ حَتَّى قَتَلَهُ.
✧ In the year one hundred and nine, ʿUmar b. Yazīd al-Usayyidī was killed. Mālik b. al-Mundhir b. al-Jārūd killed him. The reason for his killing was that he distinguished himself in the fighting against Yazīd b. al-Muhallab, so Yazīd b. ʿAbd al-Malik said: “This is the man of Iraq.” That angered Khālid b. ʿAbd Allāh, and he ordered Mālik b. al-Mundhir, who was over the shurṭah of al-Baṣrah, to honor him and not disobey any command of his. He then began seeking a lapse by which he might kill him. Mālik b. al-Mundhir mentioned ʿAbd al-Aʿlā b. ʿAbd Allāh b. ʿĀmir and slandered him. ʿUmar b. Yazīd said: “Do not slander the like of ʿAbd al-Aʿlā.” Mālik spoke harshly to him and struck him with whips until he killed him.
Tarikh (al-Tabari) 2515No grade recorded
وَفِي سَنَةُ تِسْعٍ وَمِائَةٍ حَجَّ بِالنَّاسِ إِبْرَاهِيمُ بْنُ هِشَامٍ، فَخَطَبَ بِمِنًى مِنْ غَدِ يَوْمِ النَّحْرِ بَعْدَ الظُّهْرِ وَقَالَ: سَلُونِي فَمَا تَسْأَلُونَ أَحَدًا أَعْلَمَ مِنِّي، فَقَامَ [إِلَيْهِ] رَجُلٌ مِنْ أَهْلِ الْعِرَاقِ فَسَأَلَهُ عَنِ الْأُضْحِيَّةِ أَوَاجِبَةٌ هِيَ؟ فَمَا عَلِمَ مَا يَقُولُ، فَنَزَلَ. وَكَانَ الْعَامِلَ عَلَى الْمَدِينَةِ وَمَكَّةَ وَالطَّائِفِ. وَكَانَ عَلَى الْبَصْرَةِ وَالْكُوفَةِ خَالِدُ بْنُ عَبْدِ اللَّهِ، وَعَلَى الصَّلَاةِ بِالْبَصْرَةِ أَبَانُ بْنُ ضُبَارَةَ، وَعَلَى شُرْطَتِهَا بِلَالُ بْنُ أَبِي بُرْدَةَ، وَعَلَى قَضَائِهَا ثُمَامَةُ بْنُ عَبْدِ اللَّهِ الْأَنْصَارِيُّ مِنْ قِبَلِ خَالِدِ بْنِ عَبْدِ اللَّهِ، وَعَلَى خُرَاسَانَ أَشْرَسُ بْنُ عَبْدِ اللَّهِ السُّلَمِيُّ.
✧ In the year nine and one hundred, Ibrāhīm b. Hishām led the people in the pilgrimage. He delivered a sermon at Minā on the day after the Day of Sacrifice, after the noon prayer, and said: “Ask me, for you will not ask anyone more knowledgeable than I.” A man from the people of Iraq stood up to him and asked him about the sacrificial animal: Is it obligatory? He did not know what to say, so he descended. He was the governor over al-Madīnah, Makkah, and al-Ṭāʾif. Over al-Baṣrah and al-Kūfah was Khālid b. ʿAbd Allāh, over prayer in al-Baṣrah was Abān b. Ḍubārah, over its police was Bilāl b. Abī Burdah, and over its judiciary was Thumāmah b. ʿAbd Allāh al-Anṣārī on behalf of Khālid b. ʿAbd Allāh. Over Khurāsān was Ashras b. ʿAbd Allāh al-Sulamī.
Tarikh (al-Tabari) 2516No grade recorded
مَنْ تُوُفِّيَ فِي سنة تسع ومائة مِنَ الْأَكَابِرِ عَبْدُ الرَّحْمَنِ بْنُ أَبِي عَمَّارٍ الْعَابِدُ عَبْدُ الرَّحْمَنِ بْنُ أَبِي عَمَّارٍ الْعَابِدُ نُزِيلُ مَكَّةَ : عن الزُّبَيْرُ بْنُ بَكَّارٍ، قَالَ: كَانَ عَبْدُ الرَّحْمَنِ بْنُ أَبِي عَمَّارٍ مَنْ بَنِي جُشَمٍ يَنْزِلُ بِمَكَّةَ، وَكَانَ مِنْ عُبَّادِ أَهْلِهَا، فَسُمِّيَ الْقَسَّ مِنْ عِبَادَتِهِ، فَمَرَّ ذَاتَ يَوْمٍ بِسَلَامَةَ وَهِيَ تُغَنِّي، فَوَقَفَ فَسَمِعَ غِنَاهَا فَرَآهُ مَوْلَاهَا، فَدَعَاهُ إِلَى أَنْ يُدْخِلَهُ عَلَيْهَا، فَأَبَى ذَلِكَ فَقَالَ لَهُ: فَاقْعُدْ فِي مَكَانٍ تَسْمَعُ غِنَاهَا وَلَا تَرَاهَا، فَفَعَلَ فَغَنَّتْ فَأَعْجَبَتْهُ، فَقَالَ لَهُ مَوْلَاهَا: هَلْ لَكَ أَنْ أُحَوِّلَهَا إِلَيْكَ، فَامْتَنَعَ بَعْضَ الِامْتِنَاعِ ثُمَّ أَجَابَهُ إِلَى ذَلِكَ، فَنَظَرَ إِلَيْهَا فَأَعْجَبَتْهُ فَشُغِفَ بِهَا وَشُغِفَتْ بِهِ، وَكَانَ طَرِيفًا فَقَالَ فِيهَا: أُمَّ سَلَامٍ لَوْ وَجَدْتُ مِنَ الْوَجْدِ غَيْرَ الَّذِي بِكُمْ أَنَا لَاقِي أُمَّ سَلَامٍ أَنْتِ هَمِّي وَشُغْلِي وَالْعَزِيزِ الْمُهَيْمِنِ الْخَلَّاقِ أُمَّ سَلَامٍ مَا ذَكَرْتُكِ إِلَّا شَرِقَتْ بِالدُّمُوعِ مِنِّي الْمَآقِي قَالَ: وَعَلِمَ بِذَلِكَ أَهْلُ مَكَّةَ فَسَمَّوْهَا سَلَامَ الْقَسِّ، فَقَالَتْ لَهُ يَوْمًا: أَنَا وَاللَّهِ أُحِبُّكَ، فَقَالَ: وَأَنَا وَاللَّهِ أُحِبُّكِ، فَقَالَتْ لَهُ: أَنَا وَاللَّهِ أُحِبُّ أَنْ تَضَعَ فَمَكِ عَلَى فَمِي، قَالَ: وَأَنَا وَاللَّهِ أُحِبُّ ذَلِكَ، قَالَتْ: فَمَا يَمْنَعُكَ فَوَ اللَّهِ إِنَّ الْمَوْضِعَ لَخَالٍ، فَقَالَ لَهَا: وَيْحَكِ إِنِّي سَمِعْتُ اللَّهَ تَعَالَى يَقُولُ: ( الأَخِلاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلا الْمُتَّقِينَ وَأَنَا وَاللَّهِ أَكْرَهُ أَنْ تَكُونَ خُلَّةُ مَا بَيْنِي وَبَيْنَكِ فِي الدُّنْيَا عَدَاوَةً يَوْمَ الْقِيَامَةِ، ثُمَّ نَهَضَ وَعَيْنَاهُ تَذْرِفَانِ مِنْ حُبِّهَا، وَعَادَ إِلَى الطَّرِيقَةِ الَّتِي كَانَ عَلَيْهَا مِنَ النُّسُكِ وَالْعِبَادَةِ، فَكَانَ يَمُرُّ بَيْنَ الْأَيَّامِ بِبَابِهَا فَيُرْسِلُ السَّلَامَ، فَيُقَالُ لَهُ: ادْخُلْ فَيَأْبَى. وَمِمَّا قَالَ فِيهَا: إِنَّ سَلَامَةَ الَّتِي أَفْقَدَتْنِي تَجَلُّدِي لَوْ تَرَاهَا وَالْعُودُ فِي حِجْرِهَا حِينَ تَنْشُدِ الشَّرِيحَبِيَّ وَالْغَرِيضَ وَلِلْقَوْمِ مَعْبَدٌ خِلْتَهُمْ تَحْتَ عُودِهَا حِينَ تَدْعَرُهُ بِالْيَدِ وَفِي رِوَايَةٍ أُخْرَى أَنَّهُ لَمَّا قَالَ لَهَا: أَكْرَهُ أَنْ تَكُونَ خُلَّةُ مَا بَيْنِي وَبَيْنَكِ عَدَاوَةً يَوْمَ الْقِيَامَةِ، قَالَتْ: أَتَحْسَبُ أَنَّ رَبَّنَا لَا يَقْبَلُنَا إِنْ نَحْنُ تُبْنَا إِلَيْهِ؟ قَالَ: بَلَى وَلَكِنْ لَا آمَنُ أَنْ أُفَاجَأَ، ثُمَّ نَهَضَ يَبْكِي فَلَمْ يَرْجِعْ بَعْدُ، وَعَادَ إِلَى مَا كَانَ فِيهِ مِنَ النُّسُكِ. وَرَوَى مُصْعَبٌ الزُّبَيْرِيُّ، بسنده عَنْ أَبِيهِ، عَنْ جَدِّهِ، قَالَ: دَخَلَ عَبْدُ الرَّحْمَنِ بْنُ أَبِي عَمَّارٍ وَهُوَ يَوْمَئِذٍ فَقِيهُ أَهْلِ الْحِجَازِ عَلَى نَخَّاسٍ فَعَلِقَ فَتَاةً فَاشْتُهِرَ بِذِكْرِهَا حَتَّى مَشَى إِلَيْهِ عَطَاءٌ وَطَاوُوسٌ وَمُجَاهِدٌ يَعْذِلُونَهُ، فَكَانَ جَوَابُهُ: يَلُومُنِي فِيكِ أَقْوَامٌ أُجَالِسُهُمْ فَمًا أُبَالِي أَطَارَ اللَّوْمُ أَوْ وَقَعَا فَانْتَهَى الْخَبَرُ إِلَى عَبْدِ اللَّهِ بْنِ جَعْفَرٍ، فَلَمْ تَكُنْ لَهُ هِمَّةٌ غَيْرَهُ، فَحَجَّ فَبَعَثَ إِلَى مَوْلَى الْجَارِيَةِ فَاشْتَرَاهَا مِنْهُ بِأَرْبَعِينَ أَلْفًا، وَأَمَرَ قَيِّمَةَ جَوَارِيهِ أَنْ تُزَيِّنَهَا وَتُحَلِّيهَا، فَفَعَلَتْ، وَبَلَغَ النَّاسَ قُدُومُهُ فَدَخَلُوا عَلَيْهِ، فَقَالَ: مَا لِي لَا أَرَى ابْنَ أَبِي عَمَّارٍ زَارَنَا، فَأُخْبِرَ الشَّيْخُ فَأَتَاهُ، فَلَمَّا أَرَادَ أَنْ يَنْهَضَ اسْتَجْلَسَهُ فَقَعَدَ، فَقَالَ لَهُ ابْنُ جَعْفَرٍ: مَا فَعَلَ حُبُّ فُلَانَةَ، فَقَالَ: سِيطَ بِهِ لَحْمِي وَدَمِي وَعَصَبِي وَمُخِّي وَعِظَامِي، قَالَ: تَعْرِفُهَا إِنْ رَأَيْتَهَا؟ قَالَ: وَأَعْرِفُ غَيْرَهَا، قَالَ: فَإِنِّي قَدِ اشْتَرَيْتُهَا، وَوَ اللَّهِ مَا نَظَرْتُ إِلَيْهَا، وَأَمَرَ بِهَا فَأُخْرِجَتْ فَزُفَّتْ بِالْحُلِيِّ وَالْحُلَلِ، فَقَالَ: أَهَذِهِ هِيَ؟ فَقَالَ: نَعَمْ بِأَبِي وَأُمِّي، قَالَ: فَخُذْ بِيَدِهَا فَقَدْ جَعَلَهَا اللَّهُ لَكَ، أَرَضِيتَ؟ قَالَ: أَيْ وَاللَّهِ بِأَبِي وَأُمِّي وَفَوْقَ الرِّضَا، فَقَالَ لَهُ ابْنُ جَعْفَرٍ: وَلَكِنِّي وَاللَّهِ لَا أَرْضَى أَنْ أُعْطِيَكُهَا صِفْرًا، احْمِلْ مَعَهُ يَا غُلَامُ مِائَةَ أَلْفِ دِرْهَمٍ كَيْلَا يَهْتَمَّ بِمَئُونَتِهَا، قَالَ: فَرَاحَ بِهَا وَبِالْمَالِ. أَبُو مِجْلَزٍ لَاحِقُ بْنُ حُمَيْدٍ الْبَصْرِيُّ وَفِي هَذِهِ السَّنَةِ مَاتَ أَبُو مِجْلَزٍ لَاحِق? بْنُ حُمَيْدٍ الْبَصْرِيُّ
✧ Those among the notables who died in the year one hundred and nine ʿAbd al-Raḥmān b. Abī ʿAmmār the Worshipper ʿAbd al-Raḥmān b. Abī ʿAmmār the Worshipper, resident of Makkah: From al-Zubayr b. Bakkār, who said: ʿAbd al-Raḥmān b. Abī ʿAmmār was of the Banū Jusham and resided in Makkah. He was one of its devoted worshippers, so he was called “the Monk” because of his worship. One day he passed by Salāmah while she was singing, and he stopped and listened to her singing. Her master saw him and invited him to enter upon her, but he refused. He said to him, “Then sit in a place where you hear her singing but do not see her,” and he did. She sang and pleased him. Her master said to him, “Would you like me to transfer her to you?” He refused somewhat, then answered him to that. He looked at her and she pleased him, and he became infatuated with her and she became infatuated with him. He was witty, and he said about her: Umm Salām, if I found from passion other than that which through you I am meeting, Umm Salām, you are my concern and my occupation By the Mighty, the Guardian, the Creator, Umm Salām, I do not remember you but My eyes choke with tears. He said: The people of Makkah learned of that, and they named her Salām al-Qass (Salām of the Monk). One day she said to him, “By God, I love you,” and he said, “By God, I love you.” She said to him, “By God, I would love for you to put your mouth on my mouth.” He said, “By God, I would love that.” She said, “What prevents you? By God, the place is empty.” He said to her, “Woe to you! I heard God Almighty say: ‘Close friends, that Day, will be enemies to one another, except for the righteous.’ (Q 43:67) By God, I hate that the friendship between me and you in this world should become enmity on the Day of Resurrection.” Then he rose, his eyes flowing with tears from love of her, and returned to the path he had been on of asceticism and worship. He would pass by her door every few days and send greetings, and it would be said to him, “Enter,” but he refused. Among what he said about her: If you saw Salāmah, who made me lose my fortitude, with the lute in her lap when she chants Al-Sharīḥabī, al-Gharīḍ, and for the people Maʿbad, you would think them under her lute when she plucks it with her hand. In another narration, when he said to her, “I hate that the friendship between me and you should become enmity on the Day of Resurrection,” she said, “Do you think that our Lord will not accept us if we repent to Him?” He said, “Yes, but I do not feel safe from being taken suddenly.” Then he rose weeping and did not return thereafter, and went back to the asceticism he had been practicing. Muṣʿab al-Zubayrī narrated with his chain from his father, from his grandfather, who said: ʿAbd al-Raḥmān b. Abī ʿAmmār, who at that time was the jurist of the people of the Hijaz, entered upon a slave dealer and became attached to a girl, and his mention of her became well-known until ʿAṭāʾ, Ṭāwūs, and Mujāhid walked to him reproaching him. His answer was: People I sit with blame me concerning you, and I do not care whether blame flies or lands. The news reached ʿAbd Allāh b. Jaʿfar, and he had no concern other than it. He performed the pilgrimage, sent to the girl’s master, and bought her from him for forty thousand. He ordered the overseer of his slave girls to adorn and deck her, and she did. People learned of his arrival and entered upon him. He said, “Why do I not see Ibn Abī ʿAmmār visiting us?” The shaykh was informed and came to him. When he wanted to rise, he asked him to stay seated, and he sat. Ibn Jaʿfar said to him, “What has become of your love for so-and-so?” He said, “My flesh, blood, sinews, marrow, and bones have been mixed with it.” He said, “Would you recognize her if you saw her?” He said: “And I would recognize another,” he said. He said, “I have bought her, and by God, I have not looked at her.” He ordered her brought out, and she was escorted in ornaments and robes. He said, “Is this she?” He said, “Yes, by my father and mother.” He said, “Take her hand, for God has made her yours. Are you pleased?” He said, “Yes, by God, by my father and mother, and beyond pleasure.” Ibn Jaʿfar said to him, “But by God, I am not pleased to give her to you empty-handed. Carry with him, boy, one hundred thousand dirhams so that he will not be concerned about her expenses.” He said: He departed with her and the money. Abū Mijlaz Lāḥiq b. Ḥumayd al-Baṣrī In this year died Abū Mijlaz Lāḥiq b. Ḥumayd al-Baṣrī.
Tarikh (al-Tabari) 2517No grade recorded
وفي سَنَةُ عَشْرٍ وَمِائَةٍ مِنَ الْهِجْرَةِ النَّبَوِيَّةِ قَاتَلَ مَسْلَمَةُ بْنُ عَبْدِ الْمَلِكِ مَلِكَ التُّرْكِ الْأَعْظَمَ خَاقَانَ فِي جُمُوعٍ عَظِيمَةٍ، فَتَوَاقَفُوا نَحْوًا مِنْ شَهْرٍ، ثُمَّ هَزَمَ اللَّهُ خَاقَانَ فِي زَمَنِ الشِّتَاءِ ، وَرَجَعَ مَسْلَمَةُ سَالِمًا غَانِمًا، فَسَلَكَ عَلَى مَسْلَكِ ذِي الْقَرْنَيْنِ فِي رُجُوعِهِ إِلَى الشَّامِ، وَتُسَمَّى هَذِهِ الْغَزْوَةُ غُزَاةُ الطِّينِ، وَذَلِكَ أَنَّهُمْ سَلَكُوا عَلَى مَغَارِقَ وَمَوَاضِعَ غَرَقٍ فِيهَا دَوَابُّ كَثِيرَةٌ، وَتَوَحَّلَ فِيهَا خَلْقٌ كَثِيرٌ، فَمَا نَجَوْا حَتَّى قَاسَوْا شَدَائِدَ وَأَهْوَالًا صِعَابًا وَشِدَادًا عِظَامًا.
✧ In the year 110 of the Prophetic Hijrah, Maslamah b. ʿAbd al-Malik fought the greatest king of the Turks, Khāqān, in great multitudes. They stood facing each other for about a month, then Allah routed Khāqān in the winter season, and Maslamah returned safe and enriched with spoils. He took the route of Dhū al-Qarnayn on his return to al-Shām, and this expedition was called the Expedition of the Mud, because they traversed flooded places and areas of drowning in which many beasts perished, and many people became mired in mud, and they did not escape until they had endured severe hardships and terrible, great horrors.
Tarikh (al-Tabari) 2518No grade recorded
مَا جَرَى لِأَشْرَسَ مَعَ أَهْلِ سَمَرْقَنْدَ وَغَيْرِهَا وفِي سَنَةُ عَشْرٍ وَمِائَةٍ أَرْسَلَ أَشْرَسُ إِلَى أَهْلِ سَمَرْقَنْدَ وَمَا وَرَاءَ النَّهْرِ يَدْعُوهُمْ إِلَى الْإِسْلَامِ، عَلَى أَنْ تُوضَعَ عَنْهُمُ الْجِزْيَةُ، وَأَرْسَلَ فِي ذَلِكَ أَبَا الصَّيْدَاءِ ( صَالِحَ بْنَ طَرِيفٍ مَوْلَى بَنِي ضَبَّةَ، وَالرَّبِيعَ بْنَ عِمْرَانَ التَّمِيمِيَّ. فَقَالَ أَبُو الصَّيْدَاءِ ): إِنَّمَا أَخْرُجُ عَلَى شَرِيطَةِ أَنَّ مَنْ أَسْلَمَ لَا تُؤْخَذُ مِنْهُ الْجِزْيَةُ، وَإِنَّمَا خَرَاجُ خُرَاسَانَ عَلَى رُءُوسِ الرِّجَالِ. فَقَالَ أَشْرَسُ: نَعَمْ. فَقَالَ أَبُو الصَّيْدَاءِ لِأَصْحَابِهِ: فَإِنِّي أَخْرُجُ، فَإِنْ لَمْ يَفِ الْعُمَّالُ أَعَنْتُمُونِي عَلَيْهِمْ ؟ قَالُوا: نَعَمْ. فَشَخَصَ إِلَى سَمَرْقَنْدَ وَعَلَيْهَا الْحَسَنُ بْنُ أَبِي الْعَمَرَّطَةِ الْكِنْدِيُّ عَلَى حَرْبِهَا وَخَرَاجِهَا، فَدَعَا أَبُو الصَّيْدَاءِ أَهْلَ سَمَرْقَنْدَ وَمَنْ حَوْلَهَا إِلَى الْإِسْلَامِ، عَلَى أَنْ تُوضَعَ عَنْهُمُ الْجِزْيَةُ، فَسَارَعَ النَّاسُ، فَكَتَبَ غَوْزَكُ إِلَى أَشْرَسَ أَنَّ الْخَرَاجَ قَدِ انْكَسَرَ. فَكَتَبَ أَشْرَسُ إِلَى ابْنِ [ أَبِي ] الْعَمَرَّطَةَ: إِنَّ فِي الْخَرَاجِ قُوَّةً لِلْمُسْلِمِينَ، وَقَدْ بَلَغَنِي أَنَّ أَهْلَ الصُّغْدِ وَأَشْبَاهِهِمْ لَمْ يُسْلِمُوا رَغْبَةً، إِنَّمَا أَسْلَمُوا تَعَوُّذًا مِنَ الْجِزْيَةِ، فَانْظُرْ مَنِ اخْتَتَنَ، وَأَقَامَ الْفَرَائِضَ، وَقَرَأَ سُورَةً مِنَ الْقُرْآنِ، فَارْفَعْ خَرَاجَهُ. ثُمَّ عَزَلَ أَشْرَسُ ابْنَ [ أَبِي ] الْعَمَرَّطَةِ عَنِ الْخَرَاجِ، وَصَيَّرَهُ إِلَى هَانِئِ بْنِ هَانِئٍ، فَمَنَعَهُمْ أَبُو الصَّيْدَاءِ مِنْ أَخْذِ الْجِزْيَةِ مِمَّنْ أَسْلَمَ، فَكَتَبَ هَانِئٌ إِلَى أَشْرَسَ: إِنَّ النَّاسَ قَدْ أَسْلَمُوا وَبَنَوُا الْمَسَاجِدَ. فَكَتَبَ أَشْرَسُ إِلَيْهِ وَإِلَى الْعُمَّالِ: خُذُوا الْخَرَاجَ مِمَّنْ كُنْتُمْ تَأْخُذُونَهُ مِنْهُ. فَأَعَادُوا الْجِزْيَةَ عَلَى مَنْ أَسْلَمَ. فَامْتَنَعُوا وَاعْتَزَلُوا فِي سَبْعَةِ آلَافٍ، عَلَى عِدَّةِ فَرَاسِخَ مِنْ سَمَرْقَنْدَ، وَخَرَجَ إِلَيْهِمْ أَبُو الصَّيْدَاءِ، وَرَبِيعُ بْنُ عِمْرَانَ التَّمِيمِيُّ، وَالْهَيْثَمُ الشَّيْبَانِيُّ، وَأَبُو فَاطِمَةَ الْأَزْدِيُّ، وَعَامِرُ بْنُ قُشَيْرٍ، وَبَحِيرُ الْخُجَنْدِيُّ، وَبَنَانُ الْعَنْبَرِيُّ، وَإِسْمَاعِيلُ بْنُ عُقْبَةَ لِيَنْصُرُوهُمْ، فَعَزَلَ أَشْرَسُ بْنُ [ أَبِي ] الْعَمَرَّطَةِ عَنِ الْحَرْبِ، وَاسْتَعْمَلَ مَكَانَهُ الْمُجَشِّرَ بْنَ مُزَاحِمٍ السُّلَمِيَّ عَلَى الْحَرْبِ، وَضَمَّ إِلَيْهِ عُمَيْرَةُ بْنُ سَعْدٍ الشَّيْبَانِيُّ. فَلَمَّا قَدِمَ الْمُجَشِّرُ كَتَبَ إِلَى أَبِي الصَّيْدَاءِ يَسْأَلُهُ أَنْ يَقْدَمَ عَلَيْهِ هُوَ وَأَصْحَابُهُ، فَقَدِمَ أَبُو الصَّيْدَاءِ وَثَابَتُ قُطْنَةَ، فَحَبَسَهُمَا، فَقَالَ أَبُو الصَّيْدَاءِ: غَدَرْتُمْ وَرَجَعْتُمْ عَمَّا قُلْتُمْ. فَقَالَ هَانِئٌ: لَيْسَ بِغَدْرٍ مَا كَانَ فِيهِ حَقْنُ الدِّمَاءِ، ثُمَّ سَيَّرُوهُ إِلَى أَشْرَسَ، وَاجْتَمَعَ أَصْحَابُهُ وَوَلَّوْا أَمْرَهُمْ أَبَا فَاطِمَةَ لِيُقَاتِلُوا هَانِئًا، فَقَالَ لَهُمْ: كُفُّوا حَتَّى نَكْتُبَ إِلَى أَشْرَسَ، فَكَتَبُوا إِلَيْهِ، فَكَتَبَ أَشْرَسُ: ضَعُوا عَلَيْهِمُ الْخَرَاجَ، فَرَجَعَ أَصْحَابُ أَبِي الصَّيْدَاءِ وَضَعُفَ أَمْرُهُمْ، فَتَتَبَّعَ الرُّؤَسَاءَ، فَأُخِذُوا وَحُمِلُوا إِلَى مَرْوَ، وَبَقِيَ ثَابِتٌ مَحْبُوسًا، فَأَلَحَّ هَانِئٌ فِي الْخَرَاجِ، وَاسْتَخَفُّوا بِعُظَمَاءِ الْعَجَمِ وَالدَّهَاقِينِ، وَأُقِيمُوا وَخُرِّقَتْ ثِيَابُهُمْ، وَأَلْقِيَتْ مَنَاطِقُهُمْ فِي أَعْنَاقِهِمْ، وَأَخَذُوا الْجِزْيَةَ مِمَّنْ أَسَلَمَ [ مِنَ الضُّعَفَاءِ ]، فَكَفَرَتِ الصُّغْدُ وَبُخَارَى، وَاسْتَجَاشُوا التُّرْكَ. وَلَمْ يَزَلْ ثَابِتُ قُطْنَةَ فِي حَبْسِ الْمُجَشِّرِ حَتَّى قَدِمَ نَصْرُ بْنُ سَيَّارٍ إِلَى الْمُجَشِّرِ وَالِيًا، فَحَمَلَهُ إِلَى أَشْرَسَ فَحَبَسَهُ، وَكَانَ نَصْرٌ قَدْ أَحْسَنَ إِلَيْهِ، فَقَالَ ثَابِتٌ يَمْدَحْهُ [ بِأَبْيَاتٍ ] يَقُولُ فِيهَا: مَا هَاجَ شَوْقُكَ مِنْ نُؤْيٍ وَأَحْجَارِ وَمِنْ رُسُومٍ عَفَاهَا صَوْبُ أَمْطَارِ إِنْ كَانَ ظَنِّي بِنَصْرٍ صَادِقًا أَبَدًا فِيمَا أُدَبِّرُ مِنْ نَقْضِي وَإِمْرَارِي لَا يَصْرِفُ الْجُنْدَ حَتَّى يَسْتَفِيءَ بِهِمْ نَهْبًا عَظِيمًا وَيَحْوِيَ مُلْكَ جَبَّارِ إِنِّي وَإِنْ كُنْتُ مِنْ جَذْمِ الَّذِي نَضُرَتْ مِنْهُ الْفُرُوعُ وَزَنْدِي الثَّاقِبُ الْوَارِي لَذَاكِرٌ مِنْكَ أَمْرًا قَدْ سَبَقْتَ بِهِ مَنْ كَانَ قَبْلَكَ يَا نَصْرُ بْنُ سَيَّارِ نَاضَلْتَ عَنِّي نِضَالَ الْحُرِّ إِذْ قَصُرَتْ دُونِي الْعَشِيرَةُ وَاسْتَبْطَأْتُ أَنْصَارِي وَصَارَ كُلُّ صِدِّيقٍ كُنْتُ آمُلُهُ أَلْبًا عَلَي وَرَثَّ الْحَبْلُ مِنْ جَارِي وَمَا تَلَبَّسْتُ بِالْأَمْرِ الَّذِي وَقَعُوا بِهِ عَلَيَّ وَلَا دَنَّسْتُ أَطَمَارِي وَلَا عَصَيْتُ إِمَامًا كَانَ طَاعَتُهُ حَقًا عَلِيَّ وَلَا قَارَفْتُ مِنْ عَارِ وَخَرَجَ أَشْرَسُ غَازِيًا، فَنَزَلَ آمُلَ، فَأَقَامَ ثَلَاثَةَ أَشْهُرٍ. وَقَدَّمَ قَطَنَ بْنَ قُتَيْبَةَ بْنِ مُسْلِمٍ، فَعَبَرَ النَّهْرَ فِي عَشَرَةِ آلَافٍ، فَأَقْبَلَ أَهْلُ الصُّغْدِ وَبُخَارَى مَعَهُمْ خَاقَانُ وَالتُّرْكُ، فَحَصَرُوا قَطَنًا فِي خَنْدَقِهِ، فَأَرْسَلَ خَاقَانُ مَنْ أَغَارَ عَلَى مَسْرَحِ النَّاسِ، فَأَخْرَجَ أَشْرَسُ ثَابِتَ قُطْنَةَ بِكَفَالَةِ عَبْدِ اللَّهِ بْنِ بِسْطَامِ بْنِ مَسْعُودِ بْنِ عَمْرٍو، فَوَجَّهَهُ مَعَ عَبْدِ اللَّهِ بْنِ بِسْطَامٍ فِي خَيْلٍ، فَقَاتَلُوا التُّرْكَ بِآمُلَ حَتَّى اسْتَنْقَذُوا مَا بِأَيْدِيهِمْ، وَرَجَعَ التُّرْكُ. ثُمَّ عَبَرَ أَشْرَسُ بِالنَّاسِ إِلَى قَطَنٍ، وَبَعْثَ أَشْرَسُ سَرِيَّةً مَعَ مَسْعُودٍ أَحَدِ بَنِي حَيَّانَ، فَلَقِيَهُمُ الْعَدُوُّ ( فَقَاتَلُوهُمْ، فَقُتِلَ رِجَالٌ مِنَ الْمُسْلِمِينَ، وَهُزِمَ مَسْعُودٌ، فَرَجَعَ أَشْرَسُ )، وَأَقْبَلَ الْعَدُوُّ، فَلَقِيَهُمُ الْمُسْلِمُونَ فَجَالُوا جَوْلَةً، فَقُتِلَ رِجَالٌ مِنَ الْمُسْلِمِينَ، ثُمَّ رَجَعَ الْمُسْلِمُونَ وَصَبَرُوا فَانْهَزَمَ الْمُشْرِكُونَ، وَسَارَ أَشْرَسُ بِالنَّاسِ حَتَّى نَزَلَ بِيكَنْدَ، فَقَطَعَ الْعَدُوُّ عَنْهُمُ الْمَاءَ، وَأَقَامَ الْمُسْلِمُونَ يَوْمًا وَلَيْلَةً وَعَطِشُوا، فَرَحَلُوا إِلَى الْمَدِينَةِ الَّتِي قَطَعَ الْعَدُوُّ [ الْمِيَاهَ ] مِنْهَا، وَعَلَى الْمُقَدِّمَةِ قَطَنُ بْنُ قُتَيْبَةَ، فَلَقِيَهُمُ الْعَدُوُّ، فَقَاتَلُوهُمْ، فَجَهِدُوا مِنَ الْعَطَشِ، فَمَاتَ مِنْهُمْ سَبْعُمِائَةٍ، ( فَعَجَزَ النَّاسُ عَنِ الْقِتَالِ )، فَحَرَّضَ الْحَارِثُ بْنُ سُرَيْجٍ النَّاسَ، فَقَالَ: الْقَتْلُ بِالسَّيْفِ أَكْرَمُ فِي الدُّنْيَا وَأَعْظَمُ أَجْرًا عِنْدَ اللَّهِ مِنَ الْمَوْتِ عَطَشًا. وَتَقَدَّمَ الْحَارِثُ وَقَطَنٌ فِي فَوَارِسَ مِنْ تَمِيمٍ، فَقَاتَلُوا حَتَّى أَزَالُوا التُّرْكَ عَنِ الْمَاءِ، فَابْتَدَرَهُ النَّاسُ فَشَرِبُوا وَاسْتَقَوْا. ثُمَّ مَرَّ ثَابِتُ قُطْنَةَ بِعَبْدِ الْمَلِكِ بْنِ دِثَارٍ الْبَاهِلِيِّ، فَقَالَ: هَلْ لَكَ فِي الْجِهَادِ ؟ فَقَالَ: أَمْهِلْنِي حَتَّى أَغْتَسِلَ وَأَتَحَنَّطَ. فَوَقَفَ لَهُ حَتَّى اغْتَسَلَ ثُمَّ مَضَيَا، وَقَالَ ثَابِتٌ لِأَصْحَابِهِ: أَنَا أَعْلَمُ بِقِتَالِ هَؤُلَاءِ مِنْكُمْ، وَحَرَّضَهُمْ، فَحَمَلُوا، وَاشْتَدَّ الْقِتَالُ، فَقَالَ ثَابِتُ قُطْنَةَ: اللَّهُمَّ إِنِّي كَنْتُ ضَيْفَ ابْنِ بِسْطَامٍ الْبَارِحَةَ، فَاجْعَلْنِي ضَيْفَكَ اللَّيْلَةَ، وَاللَّهِ لَا يَنْظُرُ إِلَيَّ بَنُو أُمَيَّةَ مَشْدُودًا فِي الْحَدِيدِ. فَحَمَلَ وَحَمَلَ أَصْحَابُهُ، فَرَجَعَ أَصْحَابُهُ وَثَبَتَ هُوَ، فَرُمِيَ بِرْذَوْنُهُ فَشَبَّ، وَضَرَبَهُ فَأَقْدَمَ، وَضُرِبَ ثَابِتٌ، فَارْتُثَّ، فَقَالَ وَهُوَ صَرِيعٌ: اللَّهُمَّ إِنِّي أَصْبَحْتُ ضَيْفًا لِابْنِ بِسْطَامٍ وَأَمْسَيْتُ ضَيْفَكَ ! فَاجْعَلْ قِرَايَ مِنْكَ الْجَنَّةَ ! فَقَتَلُوهُ وَقَتَلُوا مَعَهُ عِدَّةً مِنَ الْمُسْلِمِينَ، مِنْهُمْ: صَخْرُ بْنُ مُسْلِمِ بْنِ النُّعْمَانِ الْعَبْدِيُّ، وَعَبْدُ الْمَلِكِ بْنُ دِثَارٍ الْبَاهِلِيُّ، وَغَيْرُهُمَا، وَجَمَعَ قَطَنٌ، وَإِسْحَاقُ بْنُ مُحَمَّدِ بْنِ حِبَّانَ خَيْلًا مِنَ الْمُسْلِمِينَ تَبَايَعُوا عَلَى الْمَوْتِ، فَحَمَلُوا عَلَى الْعَدُوِّ، فَقَاتَلُوهُمْ، فَكَشَفُوهُمْ، وَرَكِبَهُمُ الْمُسْلِمُونَ يَقْتُلُونَهُمْ حَتَّى حَجَزَهُمُ اللَّيْلُ، وَتَفَرَّقَ الْعَدُوُّ، وَأَتَى أَشْرَسُ بُخَارَى فَحَصَرَ أَهْلَهَا.
✧ What happened to Ashras with the people of Samarqand and others In the year 110, Ashras sent to the people of Samarqand and what is beyond the river, calling them to Islam, on condition that the jizya be lifted from them. He sent regarding that Abū al-Ṣaydāʾ (Ṣāliḥ b. Ṭarīf, mawlā of Banū Ḍabba, and al-Rabīʿ b. ʿImrān al-Tamīmī). Abū al-Ṣaydāʾ said: I will only go out on the condition that whoever becomes Muslim, the jizya will not be taken from him, and that the kharāj of Khurāsān is only on the heads of men. Ashras said: Yes. Abū al-Ṣaydāʾ said to his companions: Then I will go out; if the officials do not fulfill it, will you help me against them? They said: Yes. So he set out to Samarqand, where al-Ḥasan b. Abī al-ʿAmarraṭa al-Kindī was over its war and kharāj. Abū al-Ṣaydāʾ called the people of Samarqand and its surroundings to Islam, on condition that the jizya be lifted from them. The people hastened. Ghūzak wrote to Ashras that the kharāj had diminished. Ashras wrote to Ibn [Abī] al-ʿAmarraṭa: The kharāj is a strength for the Muslims. It has reached me that the people of al-Ṣughd and their like did not become Muslims out of desire; they became Muslims only to seek protection from the jizya. So examine whoever has been circumcised, performed the obligatory duties, and read a sūrah of the Qurʾān, and lift his kharāj. Then Ashras dismissed Ibn [Abī] al-ʿAmarraṭa from the kharāj and transferred it to Hāniʾ b. Hāniʾ. Abū al-Ṣaydāʾ prevented them from taking the jizya from those who had become Muslim. Hāniʾ wrote to Ashras: The people have become Muslims and built mosques. Ashras wrote to him and to the officials: Take the kharāj from those from whom you used to take it. So they reinstated the jizya on those who had become Muslim. They refused and withdrew to the number of seven thousand, at a distance of several parasangs from Samarqand. Abū al-Ṣaydāʾ, Rabīʿ b. ʿImrān al-Tamīmī, al-Haytham al-Shaybānī, Abū Fāṭima al-Azdī, ʿĀmir b. Qushayr, Buḥayr al-Khujandī, Banān al-ʿAnbarī, and Ismāʿīl b. ʿUqba went out to them to support them. Ashras dismissed Ibn [Abī] al-ʿAmarraṭa from the war and appointed in his place al-Mujashshir b. Muzāḥim al-Sulamī over the war, and attached to him ʿUmayra b. Saʿd al-Shaybānī. When al-Mujashshir arrived, he wrote to Abū al-Ṣaydāʾ asking him and his companions to come to him. Abū al-Ṣaydāʾ and Thābit Quṭna came, and he imprisoned them. Abū al-Ṣaydāʾ said: You have acted treacherously and gone back on what you said. Hāniʾ said: It is not treachery if it involves the sparing of blood. Then they sent him to Ashras. His companions gathered and appointed Abū Fāṭima over their affairs to fight Hāniʾ. He said to them: Refrain until we write to Ashras. So they wrote to him. Ashras wrote: Impose the kharāj on them. The companions of Abū al-Ṣaydāʾ returned and their affair weakened. He pursued the leaders, and they were seized and carried to Marw. Thābit remained imprisoned. Hāniʾ insisted on the kharāj, and they humiliated the great men of the Persians and the dihqāns; they were made to stand, their clothes were torn, their belts were placed around their necks, and the jizya was taken from the weak among those who had become Muslim. So al-Ṣughd and Bukhārā disbelieved and sought help from the Turks. Thābit Quṭna remained in the prison of al-Mujashshir until Naṣr b. Sayyār came to al-Mujashshir as governor, and he carried him to Ashras, who imprisoned him. Naṣr had treated him well, so Thābit praised him with verses, saying: What stirred your longing from tent traces and stones, and from ruins effaced by the downpour of rains? If my opinion of Naṣr is forever true in what I manage of my undoing and my passing, he will not divert the army until he gains through them a great booty and encompasses the dominion of a tyrant. Indeed, though I am of the root from which the branches flourished and my firestick is the piercing, blazing one, I shall remember of you a matter in which you preceded those who came before you, O Naṣr b. Sayyār. You defended me with the defense of a free man when the clan fell short of me and I deemed my helpers slow. And every true friend I had hoped for became a party against me, and the rope from my neighbor wore thin. I did not entangle myself in the matter with which they charged me, nor did I soil my worn garments, and I did not disobey an imam whose obedience was a duty upon me, nor did I commit any disgrace. Ashras went out on campaign and encamped at Āmul, where he stayed for three months. He sent forward Qaṭan b. Qutayba b. Muslim, who crossed the river with ten thousand. The people of al-Ṣughd and Bukhārā came, with them the Khāqān and the Turks, and they besieged Qaṭan in his trench. The Khāqān sent those who raided the people's pasture. Ashras released Thābit Quṭna on the surety of ʿAbd Allāh b. Bisṭām b. Masʿūd b. ʿAmr, and sent him with ʿAbd Allāh b. Bisṭām in cavalry. They fought the Turks at Āmul until they recovered what was in their hands, and the Turks retreated. Then Ashras crossed with the people to Qaṭan. Ashras sent a raiding party with Masʿūd, one of the Banū Ḥayyān. The enemy met them and fought them; some men of the Muslims were killed, and Masʿūd was routed. Ashras returned, and the enemy advanced. The Muslims met them and made a charge, and some men of the Muslims were killed. Then the Muslims returned and held firm, and the polytheists were defeated. Ashras marched with the people until he encamped at Baykand. The enemy cut off the water from them. The Muslims remained a day and a night and became thirsty. They departed for the city from which the enemy had cut off the waters. In the vanguard was Qaṭan b. Qutayba. The enemy met them and fought them. They were exhausted by thirst, and seven hundred of them died. The people were unable to fight. Al-Ḥārith b. Surayj incited the people, saying: Death by the sword is nobler in this world and greater in reward with God than death by thirst. Al-Ḥārith and Qaṭan advanced with horsemen from Tamīm, and they fought until they drove the Turks from the water. The people rushed to it, drank, and drew water. Then Thābit Quṭna passed by ʿAbd al-Malik b. Dithār al-Bāhilī and said: Will you join the jihād? He said: Give me time to wash and perfume myself. He waited for him until he had washed, and then they went on. Thābit said to his companions: I know better than you how to fight these people. He incited them, and they charged, and the fighting became intense. Thābit Quṭna said: O God, I was a guest of Ibn Bisṭām last night, so make me Your guest tonight. By God, the Banū Umayya will not see me bound in iron. He charged, and his companions charged. His companions retreated, but he stood firm. His horse was hit by an arrow and reared; he struck it, and it advanced. Thābit was struck and fell wounded. As he lay, he said: O God, I began the day as a guest of Ibn Bisṭām and I end it as Your guest, so make my hospitality from You the Garden. They killed him, and with him a number of Muslims, among them Ṣakhr b. Muslim b. al-Nuʿmān al-ʿAbdī, ʿAbd al-Malik b. Dithār al-Bāhilī, and others. Qaṭan and Isḥāq b. Muḥammad b. Ḥibbān gathered cavalry from the Muslims who had pledged themselves to death. They charged the enemy and fought them, and dispersed them. The Muslims pursued them, killing them until night separated them. The enemy scattered. Ashras came to Bukhārā and besieged its people.
Tarikh (al-Tabari) 2519No grade recorded
وَقْعَةِ كَمَرْجَهْ ثُمَّ إِنَّ خَاقَانَ حَصَرَ كَمَرْجَهْ، وَهِيَ مِنْ أَعْظَمِ بُلْدَانِ خُرَاسَانَ، وَبِهَا جَمْعٌ مِنَ الْمُسْلِمِينَ، وَمَعَ خَاقَانَ أَهْلُ فَرْغَانَةَ وَأَفْشِينَةَ وَنَسَفَ وَطَوَائِفُ مِنْ أَهْلِ بُخَارَى، فَأَغْلَقَ الْمُسْلِمُونَ الْبَابَ، وَقَطَعُوا الْقَنْطَرَةَ الَّتِي عَلَى الْخَنْدَقِ. فَأَتَاهُمُ ابْنُ خِسْرُو بْنِ يَزْدِجَرْدَ، فَقَالَ: يَا مَعْشَرَ الْعَرَبِ لِمَ تَقْتُلُونَ أَنْفُسَكُمْ ؟ أَنَا الَّذِي جِئْتُ بِخَاقَانَ لِيَرُدَّ عَلَيَّ مَمْلَكَتِي، وَأَنَا آخِذٌ لَكُمُ الْأَمَانَ. فَشَتَمُوهُ. وَأَتَاهُمْ بَازَغْرَى فِي مِائَتَيْنِ، وَكَانَ دَاهِيَةً، وَكَانَ خَاقَانُ لَا يُخَالِفُهُ، فَدَنَا مِنَ الْمُسْلِمِينَ بِأَمَانٍ، وَقَالَ: لِيَنْزِلَ إِلَيَّ رَجُلٌ مِنْكُمْ أُكَلِّمُهُ بِمَا أَرْسَلَنِي بِهِ خَاقَانُ. فَأَحْدَرُوا يَزِيدَ بْنَ سَعِيدٍ الْبَاهِلِيَّ، وَكَانَ يَفْهَمُ بِالتُّرْكِيَّةِ يَسِيرًا، فَقَالَ لَهُ: إِنَّ خَاقَانَ أَرْسَلَنِي، وَهُوَ يَقُولُ إِنِّي أَجْعَلُ مَنْ عَطَاؤُهُ مِنْكُمْ سِتُّمِائَةٍ أَلْفًا، وَمِنْ عَطَاؤُهُ ثَلَاثُمِائَةٍ سِتَّمِائَةٍ، وَهُوَ يُحْسِنُ إِلَيْكُمْ. فَقَالَ [ لَهُ ] يَزِيدُ: كَيْفَ تَكُونُ الْعَرَبُ وَهُمْ ذِئَابٌ مَعَ التُّرْكِ وَهُمْ شَاءٌ ! لَا يَكُونُ بَيْنَنَا وَبَيْنَهُمْ صُلْحٌ. فَغَضِبَ بَازَغْرَى، وَكَانَ مَعَهُ تُرْكِيَّانِ، فَقَالَا: أَلَا تَضْرِبُ عُنُقَهُ ؟ فَقَالَ: إِنَّهُ نَزَلَ بِأَمَانٍ. وَفَهِمَ يَزِيدُ مَا قَالَا، فَخَافَ، فَقَالَ: بَلَى إِنَّمَا تَجْعَلُونَنَا نِصْفَيْنِ، فَيَكُونُ نَصْفُنَا مَعَ أَثْقَالِنَا، وَيَسِيرُ النِّصْفُ مَعَكُمْ، فَإِنْ ظَفِرْتُمْ فَنَحْنُ مَعَكُمْ، وَإِنْ كَانَ غَيْرُ ذَلِكَ كُنَّا كَسَائِرِ مَدَائِنِ الصُّغْدِ. فَرَضُوا بِذَلِكَ، وَقَالَ: أَعْرِضُ عَلَى أَصْحَابِي هَذَا. وَصَعِدَ فِي الْحَبْلِ، فَلَمَّا صَارَ عَلَى السُّورِ نَادَى: يَا أَهْلَ كَمْرَجَهْ، اجْتَمِعُوا، فَقَدْ جَاءَكُمْ قَوْمٌ يَدْعُونَكُمْ إِلَى الْكُفْرِ بَعْدَ الْإِيمَانِ، فَمَا تَرَوْنَ ؟ قَالُوا: لَا نُجِيبُ وَلَا نَرْضَى. قَالَ: يَدْعُونَكُمْ إِلَى قِتَالِ الْمُسْلِمِينَ مَعَ الْمُشْرِكِينَ. قَالُوا: نَمُوتُ قَبْلَ ذَلِكَ. فَرُدَّ بَازَغْرَى. ثُمَّ أَمَرَ خَاقَانُ بِقَطْعِ الْخَنْدَقِ، فَجَعَلُوا يُلْقُونَ الْحَطَبَ الرَّطْبَ، وَيُلْقِي الْمُسْلِمُونَ الْحَطَبَ الْيَابِسَ، حَتَّى سُوِّيَ الْخَنْدَقُ، فَأَشْعَلُوا فِيهِ النِّيرَانَ، وَهَاجَتْ رِيحٌ شَدِيدَةٌ صُنْعًا مِنَ اللَّهِ، فَاحْتَرَقَ الْحَطَبُ، وَكَانُوا جَمَعُوهُ فِي سَبْعَةِ أَيَّامٍ، فِي سَاعَةٍ وَاحِدَةٍ. ثُمَّ فَرَّقَ خَاقَانُ عَلَى التُّرْكِ أَغْنَامًا، وَأَمَرَهُمْ أَنْ يَأْكُلُوا لَحْمَهَا، وَيَحْشُوا جُلُودَهَا تُرَابًا، وَيَكْبِسُوا خَنْدَقَهَا، فَفَعَلُوا ذَلِكَ، فَأَرْسَلَ اللَّهُ سَحَابَةً فَمَطَرَتْ مَطَرًا شَدِيدًا، فَاحْتَمَلَ السَّيْلُ مَا فِي الْخَنْدَقِ، وَأَلْقَاهُ فِي النَّهْرِ الْأَعْظَمِ. وَرَمَاهُمُ الْمُسْلِمُونَ بِالسِّهَامِ، فَأَصَابَتْ بَازَغْرَى نُشَّابَةٌ فِي سُرَّتِهِ فَمَاتَ مِنْ لَيْلَتِهِ، فَدَخَلَ عَلَيْهِمْ بِمَوْتِهِ أَمْرٌ عَظِيمٌ. فَلَمَّا امْتَدَّ النَّهَارُ جَاءُوا بِالْأَسْرَى الَّتِي عِنْدَهُمْ، وَهُمْ مِائَةٌ، فِيهِمْ أَبُو الْعَوْجَاءِ الْعَتَكِيُّ، وَالْحَجَّاجُ بْنُ حُمَيْدٍ النَّضْرِيُّ، فَقَتَلُوهُمْ وَرَمَوْا بِرَأْسِ الْحَجَّاجِ، وَكَانَ عِنْدَ الْمُسْلِمِينَ مِائَتَانِ مِنْ أَوْلَادِ الْمُشْرِكِينَ رَهَائِنَ، فَقَتَلُوهُمْ وَاسْتَمَاتُوا، وَاشْتَدَّ الْقِتَالُ. وَلَمْ يَزَلْ أَهْلُ كَمَرْجَهْ كَذَلِكَ حَتَّى أَقْبَلَتْ جُنُودُ الْعَرَبِ فَنَزَلَتْ فَرْغَانَةَ، فَعَيَّرَ خَاقَانُ أَهْلَ الصُّغْدِ، وَفَرْغَانَةَ، وَالشَّاشِ، وَالدَّهَاقِينَ، وَقَالَ: زَعَمْتُمْ أَنَّ فِي هَذِهِ خَمْسِينَ حِمَارًا، وَأَنَّا نَفْتَحُهَا فِي خَمْسَةِ أَيَّامٍ، فَصَارَتِ الْخَمْسَةُ شَهْرَيْنِ. وَأَمَرَهُمْ بِالرَّحِيلِ وَشَتَمَهُمْ، فَقَالُوا: مَا نَدَعُ جُهْدًا، فَأَحْضِرْنَا غَدًا، وَانْظُرْ مَا نَصْنَعُ. فَلَمَّا كَانَ الْغَدُ وَقَفَ خَاقَانُ، وَتَقَدَّمَ الطَّارْبَنْدُ، فَقَاتَلَ الْمُسْلِمِينَ، فَقَتَلَ مِنْهُمْ ثَمَانِيَةً، وَجَاءَ حَتَّى وَقَفَ عَلَى ثُلْمَةٍ إِلَى جَنْبِ بَيْتٍ فِيهِ مَرِيضٌ مِنْ تَمِيمٍ، فَرَمَاهُ التَّمِيمِيُّ بِكَلُّوبٍ، فَتَعَلَّقَ بِدِرْعِهِ، ثُمَّ نَادَى النِّسَاءَ وَالصِّبْيَانَ، فَجَذَبُوهُ فَسَقَطَ لِوَجْهِهِ، وَرَمَاهُ رَجُلٌ بِحَجَرٍ، فَأَصَابَ أَصْلَ أُذُنِهِ، فَصُرِعَ، وَطَعَنَهُ آخَرُ، فَقَتَلَهُ، فَاشْتَدَّ قَتْلُهُ عَلَى التُّرْكِ. وَأَرْسَلَ خَاقَانُ إِلَى الْمُسْلِمِينَ: إِنَّهُ لَيْسَ مِنْ رَأْيِنَا أَنْ نَرْتَحِلَ عَنْ مَدِينَةٍ نُحَاصِرُهَا دُونَ افْتِتَاحِهَا، أَوْ تَرَحُّلِهِمْ عَنْهَا. فَقَالُوا لَهُ: لَيْسَ مِنْ دِينِنَا أَنْ نُعْطِيَ بِأَيْدِينَا حَتَّى نُقْتَلَ، فَاصْنَعُوا مَا بَدَا لَكُمْ. فَأَعْطَاهُمُ التُّرْكُ الْأَمَانَ أَنْ يَرْحَلَ خَاقَانُ عَنْهُمْ وَيَرْحَلُوا هُمْ ( عَنْهَا إِلَى سَمَرْقَنْدَ أَوِ الدَّبُّوسِيَّةَ، فَرَأَى أَهْلُ كَمَرْجَهْ مَا هُمْ فِيهِ مِنَ الْحِصَارِ، فَأَجَابُوا إِلَى ذَلِكَ، فَأَخَذُوا مِنَ التُّرْكِ رَهَائِنَ أَنْ لَا يَعْرِضُوا لَهُمْ، وَطَلَبُوا أَنَّ كُورُصُولَ التُّرْكِيَّ يَكُونُ مَعَهُمْ فِي جَمَاعَةٍ ) لِيَمْنَعَهُمْ إِلَى الدَّبُّوسِيَّةِ، فَسَلَّمُوا إِلَيْهِمُ الرَّهَائِنَ وَأَخَذُوا أَيْضًا هُمْ مِنَ الْمُسْلِمِينَ رَهَائِنَ، وَارْتَحَلَ خَاقَانُ عَنْهُمْ، ثُمَّ رَحَلُوا هُمْ بَعْدَهُ، فَقَالَ الْأَتْرَاكُ الَّذِينَ مَعَ كُورُصُولَ: إِنَّ بِالدَّبُّوسِيَّةِ عَشْرَةَ آلَافِ مُقَاتِلٍ، وَلَا نَأْمَنُ أَنْ يَخْرُجُوا عَلَيْنَا. فَقَالَ لَهُمُ الْمُسْلِمُونَ: إِنْ قَاتَلُوكُمْ قَاتَلْنَاهُمْ مَعَكُمْ. فَسَارُوا، فَلَمَّا صَارَ بَيْنَهُمْ وَبَيْنَ الدَّبُّوسِيَّةِ فَرْسَخٌ نَظَرَ أَهْلُهَا إِلَى الْفُرْسَانِ فَظَنُّوا أَنَّ كَمَرْجَهْ فُتِحَتْ، وَأَنَّ خَاقَانَ قَدْ قَصَدَهُمْ، فَتَأَهَّبُوا لِلْحَرْبِ، فَأَرْسَلَ الْمُسْلِمُونَ إِلَيْهِمْ يُخْبِرُونَهُمْ خَبَرَهُمْ، فَالْتَقَوْهُمْ وَحَمَلُوا مَنْ كَانَ يَضْعُفُ عَنِ الْمَشْيِ وَمَنْ كَانَ مَجْرُوحًا. فَلَمَّا بَلَغَ الْمُسْلِمُونَ الدَّبُّوسِيَّةَ أَرْسَلُوا إِلَى مَنْ عِنْدَهُ الرَّهَائِنُ يُعْلِمُونَهُ بِوُصُولِهِمْ، وَيَأْمُرُونَهُ بِإِطْلَاقِهِمْ، فَجَعَلَتِ الْعَرَبُ تُطْلِقُ رَجُلًا مِنَ الرَّهْنِ وَالتُّرْكُ رَجُلًا، حَتَّى بَقِيَ سِبَاعُ بْنُ النُّعْمَانِ مَعَ التُّرْكِ، وَرَجُلٌ مِنَ التُّرْكِ عِنْدَ الْعَرَبِ، وَجَعَلَ كُلُّ فَرِيقٍ يَخَافُ مِنْ صَاحِبِهِ الْغَدْرَ، فَقَالَ سِبَاعٌ: خَلُّوا رَهِينَةَ التُّرْكِ، فَخَلَّوْهُ، وَبَقِيَ سِبَاعٌ مَعَ التُّرْكِ، فَقَالَ لَهُ كُورْصُولُ: مَا حَمَلَكَ عَلَى هَذَا ؟ قَالَ: وَثِقْتُ بِكَ وَقُلْتُ: تَرْفَعُ نَفْسَكَ عَنِ الْغَدْرِ، فَوَصَلَهُ كُورْصُولُ وَأَعْطَاهُ سِلَاحَهُ وَبِرْذَوْنًا وَأَطْلَقَهُ. وَكَانَتْ مُدَّةُ حِصَارِ كَمَرْجَهْ ثَمَانِيَةً وَخَمْسِينَ يَوْمًا، فَيُقَالُ: إِنَّهُمْ لَمْ يَسْقُوا إِبِلَهُمْ خَمْسَةً وَثَلَاثِينَ يَوْمًا.
✧ The Battle of Kamarjah Then Khāqān besieged Kamarjah, and it is one of the greatest lands of Khurāsān, and in it was a group of Muslims, and with Khāqān were the people of Farghānah, Afshīnah, Nasaf, and groups from the people of Bukhārā. The Muslims closed the gate and cut the bridge that was over the trench. Ibn Khisraw b. Yazdajird came to them and said: "O assembly of Arabs, why do you kill yourselves? I am the one who brought Khāqān to restore my kingdom to me, and I will secure safety for you." They insulted him. Bāzaghrā came to them with two hundred, and he was a shrewd man, and Khāqān did not oppose him. He drew near to the Muslims with a pledge of safety and said: "Let a man from among you come down to me so that I may tell him what Khāqān sent me with." They lowered Yazīd b. Saʿīd al-Bāhilī, and he understood a little Turkic. He said to him: "Khāqān sent me, and he says: I will make those of you whose stipend is six hundred thousand, and those whose stipend is three hundred, six hundred, and he will treat you well." Yazīd said to him: "How can the Arabs, who are wolves, be with the Turks, who are sheep? There will be no peace between us and them." Bāzaghrā became angry, and with him were two Turks, and they said: "Will you not strike his neck?" He said: "He came down under a pledge of safety." Yazīd understood what they said and became afraid, so he said: "Yes, but you would make us into two halves: half of us would stay with our baggage, and the other half would march with you. If you prevail, then we are with you; and if it is otherwise, we would be like the rest of the cities of Soghd." They were satisfied with that, and he said: "I will present this to my companions." He climbed up the rope, and when he was on the wall, he called out: "O people of Kamarjah, gather together, for people have come to you calling you to disbelief after faith. What do you think?" They said: "We will not answer and we will not be pleased." He said: "They call you to fight the Muslims alongside the polytheists." They said: "We will die before that." So Bāzaghrā was sent back. Then Khāqān ordered the cutting of the trench, and they began to throw wet firewood, and the Muslims threw dry firewood, until the trench was leveled. Then they set fires in it, and a strong wind blew, a making from God, and the firewood burned, which they had gathered in seven days, in a single hour. Then Khāqān distributed sheep to the Turks, and ordered them to eat their meat and stuff their skins with earth and fill up their trench with them. They did that, and God sent a cloud that rained heavily, and the flood carried away what was in the trench and cast it into the great river. The Muslims shot arrows at them, and an arrow struck Bāzaghrā in his navel, and he died that night, and his death caused a great matter to enter upon them. When the day stretched out, they brought the captives they had, and they were one hundred, among them Abū al-ʿAwjāʾ al-ʿAtakī and al-Ḥajjāj b. Ḥumayd al-Naḍrī, and they killed them and threw the head of al-Ḥajjāj. The Muslims had two hundred children of the polytheists as hostages, and they killed them and sought death, and the fighting intensified. The people of Kamarjah remained thus until the armies of the Arabs approached and encamped at Farghānah. Khāqān reproached the people of Soghd, Farghānah, al-Shāsh, and the dihqāns, and said: "You claimed that in this there were fifty donkeys, and that we would open it in five days, but the five became two months." He ordered them to depart and insulted them. They said: "We will not leave any effort. Present us tomorrow and see what we do." When it was the next day, Khāqān stood, and al-Ṭārband advanced and fought the Muslims, and killed eight of them. He came until he stood at a breach beside a house in which there was a sick man from Tamīm, and the Tamīmī threw a hook at him, and it caught his coat of mail. Then he called the women and children, and they pulled him, and he fell on his face. A man threw a stone at him, and it struck the base of his ear, and he was knocked down, and another stabbed him and killed him. His death was severe upon the Turks. Khāqān sent to the Muslims: "It is not our opinion to depart from a city we are besieging without opening it or their departing from it." They said to him: "It is not of our religion to give ourselves up until we are killed, so do what seems good to you." The Turks gave them a pledge of safety that Khāqān would depart from them and they would depart from it to Samarqand or al-Dabbūsiyyah. The people of Kamarjah saw what they were in of siege, so they agreed to that. They took hostages from the Turks that they would not oppose them, and they requested that Kūrṣūl the Turk be with them in a group to protect them to al-Dabbūsiyyah. They handed over the hostages to them, and they also took hostages from the Muslims, and Khāqān departed from them, then they departed after him. The Turks who were with Kūrṣūl said: "In al-Dabbūsiyyah there are ten thousand fighters, and we do not feel safe that they will come out against us." The Muslims said to them: "If they fight you, we will fight them with you." They marched, and when there was between them and al-Dabbūsiyyah a farsakh, its people looked at the horsemen and thought that Kamarjah had been opened and that Khāqān had aimed for them, so they prepared for war. The Muslims sent to them to inform them of their situation, and they met them and carried those who were too weak to walk and those who were wounded. When the Muslims reached al-Dabbūsiyyah, they sent to the one who had the hostages, informing him of their arrival and ordering him to release them. The Arabs began to release a man from the hostages and the Turks a man, until Sibāʿ b. al-Nuʿmān remained with the Turks, and a man from the Turks with the Arabs. Each party began to fear treachery from its companion. Sibāʿ said: "Release the Turkish hostage." They released him, and Sibāʿ remained with the Turks. Kūrṣūl said to him: "What made you do this?" He said: "I trusted you, and I said: You would raise yourself above treachery." Kūrṣūl rewarded him and gave him his weapons and a horse and released him. The duration of the siege of Kamarjah was fifty-eight days. It is said that they did not water their camels for thirty-five days.
Tarikh (al-Tabari) 2520No grade recorded
رِدَّةِ أَهْلِ كَرْدَرَ وفِي هَذِهِ سنة عشر ومائة ارْتَدَّ أَهْلُ كَرْدَرَ، فَأَرْسَلَ إِلَيْهِمْ أَشْرَسُ جُنْدًا فَظَفِرُوا بِهِمْ، فَقَالَ عَرْفَجَةُ: وَنَحْنُ كَفَيْنَا أَهْلَ مَرْوٍ وَغَيْرَهُمْ وَنَحْنُ نَفَيْنَا التُّرْكَ عَنْ أَهْلِ كَرْدَرِ فَإِنْ تَجْعَلُوا مَا قَدْ غَنِمْنَا لِغَيْرِنَا فَقَدْ يُظْلَمُ الْمَرْءُ الْكَرِيمُ فَيَصْبِرُ
✧ The Apostasy of the People of Kardar In this year, 110, the people of Kardar apostatized. Ashras sent an army against them and they overcame them. ʿArfajah said: "We sufficed the people of Marw and others, and we expelled the Turks from the people of Kardar. If you assign what we have gained as booty to others, then a noble man may be wronged and endure patiently."
Tarikh (al-Tabari) 2521No grade recorded
ذِكْرُ عِدَّةِ حَوَادِثَ وفِي سنة عشر ومائة جَمَعَ خَالِدٌ الْقَسْرِيُّ الصَّلَاةَ وَالْأَحْدَاثَ وَالشُّرَطَ وَالْقَضَاءَ بِالْبَصْرَةِ لِبِلَالِ بْنِ أَبِي بَكْرَةَ، وَعَزَلَ ثُمَامَةَ عَنِ الْقَضَاءِ. وَفِيهَا غَزَا مُعَاوِيَةُ الرُّومَ فَفَتَحَ صِمْلَةَ . وَفِيهَا غَزَا الصَّائِفَةَ عَبْدُ اللَّهِ بْنُ عُقْبَةَ الْفِهْرِيُّ ، وَكَانَ عَلَى جَيْشِ الْبَحْرِ عَبْدُ الرَّحْمَنِ بْنُ مُعَاوِيَةَ بْنِ حُدَيْجٍ، ( بِضَمِّ الْحَاءِ وَفَتْحِ الدَّالِ الْمُهْمَلَتَيْنِ ). وَفِيهَا أَرْسَلَ أَمِيرُ الْمُؤْمِنِينَ هِشَامٌ، عُبَيْدَةَ إِلَى إِفْرِيقِيَّةَ مُتَوَلِّيًا عَلَيْهَا، فَلَمَّا وَصَلَ جَهَّزَ ابْنَهُ وَأَخَاهُ فِي جَيْشٍ، فَالْتَقَوْا مَعَ الْمُشْرِكِينَ فَقَتَلُوا مِنْهُمْ خَلْقًا كَثِيرًا، وَأَسَرُوا بِطْرِيقَهُمْ، وَانْهَزَمَ بِاقِيهِمْ، وَغَنِمَ الْمُسْلِمُونَ مِنْهُمْ شَيْئًا كَثِيرًا. وَفِيهَا فَتَحَ مُعَاوِيَةُ بْنُ هِشَامٍ حِصْنَيْنِ مِنْ بِلَادِ الرُّومِ وَغَنِمَ غَنَائِمَ جَمَّةً.
✧ Mention of Several Events In the year one hundred and ten, Khālid al-Qasrī combined the prayer, the ḥadath (youths), the police, and the judiciary in al-Baṣrah under Bilāl b. Abī Bakrah, and he dismissed Thumāmah from the judiciary. In it, Muʿāwiyah raided the Byzantines and conquered Ṣimlah. In it, ʿAbdallāh b. ʿUqbah al-Fihrī led the summer expedition, and ʿAbd al-Raḥmān b. Muʿāwiyah b. Ḥudayj was in command of the naval force (with ḍammah on the ḥāʾ and fatḥah on the unpointed dāl). In it, the Commander of the Faithful Hishām sent ʿUbaydah to Ifrīqiyah as its governor. When he arrived, he equipped his son and his brother in an army. They met the polytheists and killed many of them, captured their patrician, and the rest of them were routed. The Muslims gained much booty from them. In it, Muʿāwiyah b. Hishām conquered two fortresses in the territory of the Byzantines and gained abundant spoils.
Tarikh (al-Tabari) 2522No grade recorded
وَفِي سنة عشر ومائة: حَجَّ بِالنَّاسِ إِبْرَاهِيمُ بْنُ إِسْمَاعِيلَ بْنِ هِشَامٍ الْمَخْزُومِيُّ، وَكَانَ هُوَ الْعَامِلَ عَلَى مَكَّةَ وَالْمَدِينَةِ وَالطَّائِفِ، وَعَلَى الْكُوفَةِ وَالْبَصْرَةِ وَالْعِرَاقِ خَالِدُ بْنُ عَبْدِ اللَّهِ، وَعَلَى خُرَاسَانَ أَشْرَسُ مِنْ قِبَلِ خَالِدِ بْنِ عَبْدِ اللَّهِ.
✧ In the year one hundred and ten [of the Hijrah], Ibrāhīm b. Ismāʿīl b. Hishām al-Makhzūmī led the people in the pilgrimage. He was the governor of Makkah, Madinah, and al-Ṭāʾif. Over al-Kūfah, al-Baṣrah, and al-ʿIrāq was Khālid b. ʿAbd Allāh. Over Khurāsān was Ashras, appointed by Khālid b. ʿAbd Allāh.
Tarikh (al-Tabari) 2523No grade recorded
ذِكْرُ مَنْ تُوُفِّيَ في سنة عشر ومائة الْأَعْيَانِ: جرير الشاعر جَرِيرٌ الشَّاعِرُ وَهُوَ جَرِيرُ بْنُ الْخَطَفَى وَيُقَالُ: جَرِيرُ بْنُ عَطِيَّةَ بْنِ الْخَطَفَى. وَاسْمُ الْخَطَفَى حُذَيْفَةُ بْنُ بَدْرِ بْنِ سَلَمَةَ بْنِ عَوْفِ بْنِ كُلَيْبِ بْنِ يَرْبُوعِ بْنِ حَنْظَلَةَ بْنِ مَالِكِ بْنِ زَيْدِ مَنَاةَ بْنِ تَمِيمِ بْنِ مُرِّ بْنِ طَابِخَةَ بْنِ إِلْيَاسِ بْنِ مُضَرَ بْنِ نِزَارٍ، أَبُو حَزْرَةَ الشَّاعِرُ الْبَصْرِيُّ، قَدِمَ دِمَشْقَ مِرَارًا، وَامْتَدَحَ يَزِيدَ بْنَ مُعَاوِيَةَ وَالْخُلَفَاءَ مِنْ بَعْدِهِ، وَوَفَدَ عَلَى عُمَرَ بْنِ عَبْدِ الْعَزِيزِ وَكَانَ فِي عَصْرِهِ مِنَ الشُّعَرَاءِ الَّذِينَ يُقَارَنُونَ الْفَرَزْدَقُ، وَالْأَخْطَلُ، وَكَانَ جَرِيرٌ أَشْعَرَهُمْ وَأَخْيَرَهُمْ. قَالَ غَيْرُ وَاحِدٍ: هُوَ أَشْعَرُ الثَّلَاثَةِ. قَالَ ابْنُ دُرَيْدٍ، بسنده، عَنْ عُثْمَانَ الْبَتِّيِّ، قَالَ: رَأَيْتُ جَرِيرًا وَمَا تُضَمُّ شَفَتَاهُ مِنَ التَّسْبِيحِ، فَقُلْتُ: وَمَا يَنْفَعُكَ هَذَا وَأَنْتَ تَقْذِفُ الْمُحْصَنَةَ ؟ ! فَقَالَ: سُبْحَانَ اللَّهِ، وَالْحَمْدُ لِلَّهِ، وَلَا إِلَهَ إِلَّا اللَّهُ، وَاللَّهُ أَكْبَرُ، وَلِلَّهِ الْحَمْدُ إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ [ هُودٍ: 114 ]، وَعْدٌ مِنَ اللَّهِ حَقٌّ. وَقَالَ هِشَامُ بْنُ مُحَمَّدٍ الْكَلْبِيُّ عَنْ أَبِيهِ قَالَ: دَخْلُ رَجُلٌ مِنْ بَنِي عُذْرَةَ عَلَى عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ يَمْتَدِحُهُ بِقَصِيدَةٍ، وَعِنْدَهُ الشُّعَرَاءُ الثَّلَاثَةُ جَرِيرٌ، وَالْفَرَزْدَقُ، وَالْأَخْطَلُ فَلَمْ يَعْرِفْهُمُ الْأَعْرَابِيُّ، فَقَالَ عَبْدُ الْمَلِكِ لِلْأَعْرَابِيِّ: هَلْ تَعْرِفُ أَهَجَى بَيْتٍ فِي الْإِسْلَامِ ؟ قَالَ: نَعَمْ، قَوْلُ جَرِيرٍ: فَغُضَّ الطَّرْفَ إِنَّكَ مِنْ نُمَيْرٍ فَلَا كَعْبًا بَلَغْتَ وَلَا كِلَابًا فَقَالَ: أَحْسَنْتَ، فَهَلْ تَعْرِفُ أَمْدَحَ بَيْتٍ قِيلَ فِي الْإِسْلَامِ ؟ قَالَ: نَعَمْ، قَوْلُ جَرِيرٍ: أَلَسْتُمْ خَيْرَ مَنْ رَكِبَ الْمَطَايَا وَأَنْدَى الْعَالَمِينَ بُطُونَ رَاحٍ فَقَالَ: أَصَبْتَ وَأَحْسَنْتَ، فَهَلْ تَعْرِفُ أَرَقَّ بَيْتٍ قِيلَ فِي الْإِسْلَامِ ؟ قَالَ: نَعَمْ، قَوْلُ جَرِيرٍ: إِنَّ الْعُيُونَ الَّتِي فِي طَرْفِهَا مَرَضٌ قَتَلْنَنَا ثُمَّ لَمْ يُحْيِينَ قَتْلَانَا يَصْرَعْنَ ذَا اللُّبِّ حَتَّى لَا حَرَاكَ بِهِ وَهُنَّ أَضْعَفُ خَلْقِ اللَّهِ أَرْكَانًا فَقَالَ: أَحْسَنْتَ، فَهَلْ تَعْرِفُ جَرِيرًا ؟ قَالَ: لَا وَاللَّهِ وَإِنِّي إِلَى رُؤْيَتِهِ لَمُشْتَاقٌ. قَالَ: فَهَذَا جَرِيرٌ وَهَذَا الْأَخْطَلُ وَهَذَا الْفَرَزْدَقُ. فَأَنْشَأَ الْأَعْرَابِيُّ يَقُولُ: فَحَيَّا الْإِلَهُ أَبَا حَرْزَةٍ وَأَرْغَمَ أَنْفَكَ يَا أَخْطَلُ وَجَدُّ الْفَرَزْدَقِ أَتْعِسْ بِهِ وَدَقَّ خَيَاشِيمَهُ الْجَنْدَلُ فَأَنْشَأَ الْفَرَزْدَقُ يَقُولُ: يَا أَرْغَمَ اللَّهُ أَنْفًا أَنْتَ حَامِلُهُ يَا ذَا الْخَنَا وَمَقَالِ الزُّورِ وَالْخَطَلِ مَا أَنْتَ بِالْحَكَمِ التُّرْضَى حُكُومَتُهُ وَلَا الْأَصِيلِ وَلَا ذِي الرَّأْيِ وَالْجَدَلِ ثُمَّ أَنْشَأَ الْأَخْطَلُ يَقُولُ: يَا شَرَّ مَنْ حَمَلَتْ سَاقٌ عَلَى قَدَمٍ مَا مِثْلُ قَوْلِكَ فِي الْأَقْوَامِ يُحْتَمَلُ إِنَّ الْحُكُومَةَ لَيْسَتْ فِي أَبِيكَ وَلَا فِي مَعْشَرٍ أَنْتَ مِنْهُمْ إِنَّهُمْ سَفَلُ فَقَامَ جَرِيرٌ مُغْضَبًا وَهُوَ يَقُولُ: شَتَمْتُمَا قَائِلًا بِالْحَقِّ مُهْتَدِيًا عِنْدَ الْخَلِيفَةِ وَالْأَقْوَالُ تَنْتَضِلُ أَتَشْتُمَانِ سَفَاهًا خَيْرَكُمْ حَسَبًا فَفِيكُمَا وَإِلَهِي الزُّورُ وَالْخَطَلُ شَتَمْتُمَاهُ عَلَى رَفْعِي وَوَضْعِكُمَا لَا زِلْتُمَا فِي سَفَالٍ أَيُّهَا السَّفَلُ ثُمَّ وَثَبَ جَرِيرٌ فَقَبَّلَ رَأْسَ الْأَعْرَابِيِّ، وَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، جَائِزَتِي لَهُ. وَكَانَتْ خَمْسَةَ عَشَرَ أَلْفًا، فَقَالَ عَبْدُ الْمَلِكِ: وَلَهُ مِثْلُهَا مِنْ مَالِي. فَقَبَضَ الْأَعْرَابِيُّ ذَلِكَ كُلَّهُ، وَخَرَجَ. دخول جرير على عبد الملك بن مروان مع وفد العراق وَحَكَى يَعْقُوبُ بْنُ السِّكِّيتِ أَنَّ جَرِيرًا دَخَلَ عَلَى عَبْدِ الْمَلِكِ مَعَ وَفْدِ أَهْلِ الْعِرَاقِ مِنْ جِهَةِ الْحَجَّاجِ فَأَنْشَدَهُ مَدِيحَهُ الَّذِي يَقُولُ فِيهِ: أَلَسْتُمْ خَيْرَ مَنْ رَكِبَ الْمَطَايَا وَأَنْدَى الْعَالَمِينَ بُطُونَ رَاحِ فَأَطْلَقَ لَهُ مِائَةَ نَاقَةٍ وَثَمَانِيَةً مِنَ الرُّعَاةِ ; أَرْبَعَةً مِنَ النُّوبَةِ، وَأَرْبَعَةً مِنَ السَّبْيِ الَّذِينَ قَدِمَ بِهِمْ مِنَ الصُّغْدِ. قَالَ جَرِيرٌ وَبَيْنَ يَدَيْ عَبْدِ الْمَلِكِ جَامَاتٌ مِنْ فِضَّةٍ قَدْ أُهْدِيَتْ لَهُ، وَهُوَ لَا يَعْبَأُ بِهَا شَيْئًا، فَهُوَ يَقْرَعُهَا بِقَضِيبٍ فِي يَدِهِ فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ الْمَحْلَبَ، فَأَلْقَى إِلَيَّ وَاحِدَةً مِنْ تِلْكَ الْجَامَاتِ، وَلَمَّا رَجَعَ إِلَى الْحَجَّاجِ أَعْجَبَهُ إِكْرَامُ أَمِيرِ الْمُؤْمِنِينَ لَهُ، فَأَطْلَقَ لَهُ خَمْسِينَ نَاقَةً تَحْمِلُ طَعَامًا لِأَهْلِهِ. وَحَكَى نِفْطَوَيْهِ أَنَّ جَرِيرًا دَخَلَ يَوْمًا عَلَى بِشْرِ بْنِ مَرْوَانَ وَعِنْدَهُ الْأَخْطَلُ فَقَالَ بِشْرٌ لِجَرِيرٍ: أَتَعْرِفُ هَذَا ؟ قَالَ: لَا، وَمَنْ هَذَا أَيُّهَا الْأَمِيرُ ؟ فَقَالَ: هَذَا الْأَخْطَلُ. فَقَالَ الْأَخْطَلُ: أَنَا الَّذِي شَتَمْتُ عِرْضَكَ، وَأَسْهَرْتُ لَيْلَكَ، وَآذَيْتُ قَوْمَكَ. فَقَالَ جَرِيرٌ: أَمَّا قَوْلُكَ: شَتَمْتُ عِرْضَكَ. فَمَا ضَرَّ الْبَحْرَ أَنْ يَشْتُمَهُ مَنْ غَرِقَ فِيهِ، وَأَمَّا قَوْلُكَ: وَأَسْهَرْتُ لَيْلَكَ. فَلَوْ تَرَكْتَنِي أَنَامُ لَكَانَ خَيْرًا لَكَ، وَأَمَّا قَوْلُكَ: وَآذَيْتُ قَوْمَكَ. فَكَيْفَ تُؤْذِي قَوْمًا أَنْتَ تُؤَدِّي الْجِزْيَةَ إِلَيْهِمْ ؟ ! وَكَانَ الْأَخْطَلُ مِنْ نَصَارَى الْعَرَبِ الْمُتَنَصِّرَةِ، قَبَّحَهُ اللَّهُ وَأَبْعَدَ مَثْوَاهُ. بين جرير والحجاج بن يوسف الثقفي قَالَ بَعْضُهُمْ فِيمَا حَكَاهُ الْمُعَافَى بْنُ زَكَرِيَّا الْجَرِيرِيُّ: قَالَتْ جَارِيَةٌ لِلْحَجَّاجِ بْنِ يُوسُفَ فِي جَرِيرٍ: إِنَّكَ تُدْخِلُ هَذَا عَلَيْنَا. فَقَالَ: إِنَّهُ مَا عَلِمْتُ [ إِلَّا ] عَفِيفًا. فَقَالَتْ: أَمَا إِنَّكَ لَوْ أَخَلَيْتِنِي وَإِيَّاهُ سَتَرَى مَا يَصْنَعُ. فَأَمَرَ بِإِخْلَائِهَا مَعَ جَرِيرٍ فِي مَكَانٍ يَرَاهُمَا وَلَا يَشْعُرُ جَرِيرٌ بِشَيْءٍ، مِنْ ذَلِكَ فَقَالَتْ لَهُ: يَا جَرِيرُ فَأَطْرَقَ رَأْسَهُ وَقَالَ: هَا أَنَا ذَا. فَقَالَتْ: أَنْشِدْنِي مِنْ قَوْلِكَ كَذَا وَكَذَا. لِشِعْرٍ فِيهِ رِقَّةٌ وَتَحْنُّنٌ. فَقَالَ: لَسْتُ أَحْفَظُهُ، وَلَكِنْ أَحْفَظُ كَذَا وَكَذَا. وَيُعْرِضُ عَنْ ذَاكَ، وَيُنْشِدُهَا شِعْرًا فِي مَدْحِ الْحَجَّاجِ فَقَالَتْ: لَسْتُ أَسْأَلُكَ عَنْ هَذَا، إِنَّمَا أُرِيدُ كَذَا وَكَذَا. فَيُعْرِضُ عَنْ ذَلِكَ، وَيَنْشُدُهَا فِي مَدْحِ الْحَجَّاجِ حَتَّى انْقَضَى الْمَجْلِسُ، فَقَالَ الْحَجَّاجُ: لِلَّهِ دَرُّكَ، أَبَيْتَ إِلَّا كَرَمًا وَتَكَرُّمًا. وَقَالَ عِكْرِمَةُ: أَنْشَدْتُ أَعْرَابِيًّا بَيْتًا لِجَرِيرٍ الْخَطَفَى: أَبُدِّلَ اللَّيْلُ لَا تَجْرِي كَوَاكِبُهُ أَوْ طَالَ حَتَّى حَسِبْتُ النَّجْمَ حَيْرَانَا فَقَالَ الْأَعْرَابِيُّ: إِنَّ هَذَا حَسَنٌ فِي مَعْنَاهُ، وَأَعُوذُ بِاللَّهِ مِنْ مِثْلِهِ، وَلَكِنِّي أَنْشُدُكَ فِي ضِدِّهِ مِنْ قَوْلِي: وَلَيْلٍ لَمْ يُقَصِّرْهُ رُقَادٌ وَقَصَّرَهُ لَنَا وَصْلُ الْحَبِيبِ نَعِيمُ الْحُبِّ أَوْرَقَ فِيهِ حَتَّى تَنَاوَلْنَا جَنَاهُ مِنْ قِرِيبِ بِمَجْلِسِ لَذَّةٍ لَمْ نَقْفِ فِيهِ عَلَى شَكْوَى وَلَا عَيْبِ الذُّنُوبِ فَحُلْنَا أَنْ نُقَطِّعَهُ بِلَفْظٍ فَتَرْجَمَتِ الْعُيونُ عَنِ الْقُلُوبِ فَقُلْتُ لَهُ: زِدْنِي. قَالَ: أَمَّا مِنْ هَذَا فَحَسْبُكَ، وَلَكِنْ أُنْشِدُكَ غَيْرَهُ. فَأَنْشَدَنِي: وَكُنْتُ إِذَا عَقَدْتُ حِبَالَ قَوْمٍ صَحِبْتُهُمْ وَشِيمَتِيَ الْوَفَاءُ فَأُحْسِنُ حِينَ يُحْسِنُ مُحْسِنُوهُمْ وَأَجْتَنِبُ الْإِسَاءَةَ إِنْ أَسَاءُوا أَشَاءُ سِوَى مَشِيئَتِهِمْ فَآتِي مَشِيئَتَهُمْ وَأَتْرُكُ مَا أَشَاءُ جرير أشعر من الفرزدق قَالَ ابْنُ خَلِّكَانَ: كَانَ جَرِيرٌ أَشْعَرَ مِنَ الْفَرَزْدَقِ عِنْدَ الْجُمْهُورِ، وَأَفْخَرُ بَيْتٍ قَالَهُ جَرِيرٌ: إِذَا غَضِبَتْ عَلَيْكَ بَنُو تَمِيمٍ حَسِبْتَ النَّاسَ كُلَّهُمُ غِضَابَا قَالَ: وَقَدْ سَأَلَهُ رَجُلٌ: مَنْ أَشْعَرُ النَّاسِ ؟ فَأَخَذَ بِيَدِهِ وَأَدْخَلَهُ عَلَى أَبِيهِ، وَإِذَا هُوَ يَرْتَضِعُ مِنْ ثَدْيِ عَنْزٍ، فَاسْتَدْعَاهُ فَنَهَضَ وَاللَّبَنُ يَسِيلُ عَلَى لِحْيَتِهِ، فَقَالَ جَرِيرٌ لِلَّذِي سَأَلَهُ: أَتُبْصِرُ هَذَا ؟ قَالَ: نَعَمْ. قَالَ: أَتَعْرِفُهُ ؟ قَالَ: لَا. قَالَ: هَذَا أَبِي، وَإِنَّمَا يَشْرَبُ مِنْ ضَرْعِ الْعَنْزِ ; لِئَلَّا يَحْلِبَهَا فَيَسْمَعَ جِيرَانُهُ حِسَّ الْحَلْبِ فَيَطْلُبُوا مِنْهُ لَبَنًا، فَأَشْعُرُ النَّاسِ مَنْ فَاخَرَ بِهَذَا ثَمَانِينَ شَاعِرًا فَغَلَبَهُمْ. وَقَدْ كَانَ بَيْنَ جَرِيرٍ، وَالْفَرَزْدَقِ مُقَاوَلَاتٌ وَمُهَاجَاةٌ كَثِيرَةٌ جِدًّا يَطُولُ ذِكْرُهَا، وَقَدْ مَاتَ فِي سَنَةِ عَشْرٍ وَمِائَةٍ. قَالَهُ خَلِيفَةُ بْنُ خَيَّاطٍ وَغَيْرُ وَاحِدٍ، قَالَ خَلِيفَةُ: مَاتَ الْفَرَزْدَقُ، وَجَرِيرٌ بَعْدَهُ بِأَشْهُرٍ. وَقَالَ الصُّولِيُّ: مَاتَا فِي سَنَةِ إِحْدَى عَشْرَةَ وَمِائَةٍ، وَمَاتَ الْفَرَزْدَقُ قَبْلَ جَرِيرٍ بِأَرْبَعِينَ يَوْمًا. وَقَالَ الْكُدَيْمِيُّ عَنِ الْأَصْمَعِيِّ عَنْ أَبِيهِ قَالَ: رَأَى رَجُلٌ جَرِيرًا فِي الْمَنَامِ بَعْدَ مَوْتِهِ، فَقَالَ لَهُ: مَا فَعَلَ اللَّهُ بِكَ ؟ فَقَالَ: غَفَرَ لِي. فَقِيلَ: بِمَاذَا ؟ قَالَ: بِتَكْبِيرَةٍ كَبَّرْتُهَا بِالْبَادِيَةِ. قِيلَ لَهُ: فَمَا فَعَلَ الْفَرَزْدَقُ ؟ قَالَ: أَيْهَاتِ، أَهْلَكَهُ قَذْفُ الْمُحْصَنَاتِ. قَالَ الْأَصْمَعِيُّ: لَمْ يَدَعْهُ فِي الْحَيَاةِ وَلَا فِي الْمَمَاتِ. الْفَرَزْدَقُ وَأَمَّا الْفَرَزْدَقُ : فَاسْمُهُ هَمَّامُ بْنُ غَالِبِ بْنِ صَعْصَعَةَ بْنِ نَاجِيَةَ بْنِ عِقَالِ بْنِ مُحَمَّدِ بْنِ سُفْيَانَ بْنِ مُجَاشِعِ بْنِ دَارِمِ بْنِ مَالِكِ بْنِ حَنْظَلَةَ بْنِ مَالِكِ بْنِ زَيْدِ مَنَاةَ بْنِ تَمِيمِ بْنِ مُرِّ بْنِ أُدِّ بْنِ طَابِخَةَ، أَبُو فِرَاسِ بْنُ أَبِي خَطَلٍ التَّمِيمِيُّ الْبَصْرِيُّ الشَّاعِرُ الْمَعْرُوفُ بِالْفَرَزْدَقِ، وَجَدُّهُ صَعْصَعَةُ بْنُ نَاجِيَةَ صَحَابِيٌّ، وَفَدَ إِلَى رَسُولِ اللَّهِ ﷺ، وَكَانَ يُحْيِي الْمَوْءُودَةَ فِي الْجَاهِلِيَّةِ. وَسَمِعَ الْحُسَيْنَ بْنَ عَلِيٍّ وَرَآهُ وَهُوَ ذَاهِبٌ إِلَى الْعِرَاقِ وَأَبَا هُرَيْرَةَ، وَأَبَا سَعِيدٍ الْخُدْرِيَّ، وَعَرْفَجَةَ بْنَ أَسْعَدَ، وَزُرَارَةَ بْنَ كَرْبٍ، وَالطِّرَمَّاحَ بْنَ عَدِيٍّ الشَّاعِرَ. وَرَوَى عَنْهُ خَالِدٌ الْحَذَّاءُ، وَمَرْوَانُ الْأَصْفَرُ، وَحَجَّاجُ بْنُ حَجَّاجٍ الْأَحْوَلُ وَجَمَاعَةٌ، وَقَدْ وَفَدَ عَلَى مُعَاوِيَةَ يَطْلُبُ مِيرَاثَ عَمِّهِ الْحُتَاتِ، وَعَلَى الْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ وَعَلَى أَخِيهِ هِشَامٍ وَلَمْ يَصِحَّ ذَلِكَ. وَقَالَ أَشْعَثُ بْنُ عَبْدِ الْمَلِكِ عَنِ الْفَرَزْدَقِ قَالَ: نَظَرَ أَبُو هُرَيْرَةَ إِلَى قَدَمِي فَقَالَ: يَا فَرَزْدَقُ إِنِّي أَرَى قَدَمَيْكَ صَغِيرَتَيْنِ، فَاطْلُبْ لَهُمَا مَوْضِعًا فِي الْجَنَّةِ. فَقُلْتُ: إِنَّ ذُنُوبِي كَثِيرَةٌ. فَقَالَ: لَا تَأْيَسْ ; فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: " إِنَّ بِالْمَغْرِبِ بَابًا مَفْتُوحًا لِلتَّوْبَةِ، لَا يُغْلَقُ حَتَّى تَطْلُعَ الشَّمْسُ مِنْ مَغْرِبِهَا ". وَرَوَى أَعْيَنُ بْنُ لَبَطَةَ بْنِ الْفَرَزْدَقِ، عَنْ أَبِيهِ، عَنْ جَدِّهِ الْفَرَزْدَقِ، قَالَ: دَخَلْتُ مَعَ أَبِي عَلَى عَلِيِّ بْنِ أَبِي طَالِبٍ ؓ،. فَقَالَ لَهُ: مَنْ أَنْتَ؟ فَقَالَ: غَالِبُ بْنُ صَعْصَعَةَ الْمُجَاشِعِيُّ، قَالَ: ذُو الْإِبِلِ الْكَثِيرَةِ؟ قَالَ: نَعَمْ، قَالَ: مَا فَعَلَتْ إِبِلُكَ؟ قَالَ: نَكَبَتْهَا النَّوَائِبُ، وَدَعَدَتْهَا الْحُقُوقُ، قَالَ: ذَاكَ خَيْرٌ مِنْ سَبْلِهَا، مَنْ هَذَا الْفَتَى مَعَكَ؟ قَالَ: هَذَا ابْنِي وَهُوَ شَاعِرٌ، قَالَ: عَلِّمْهُ الْقُرْآنَ خَيْرٌ لَهُ مِنَ الشِّعْرِ. قَالَ لَبَطَةُ: فَمَا زَالَ فِي نَفْسِ أَبِي حَتَّى شَدَّ نَفْسَهُ فَحَفِظَ الْقُرْآنَ. وعن مُعَاوِيَةُ بْنُ عَبْدِ الْكَرِيمِ، عَنْ أَبِيهِ، قَالَ: دَخَلْتُ عَلَى الْفَرَزْدَقِ فَتَحَرَّكَ فَإِذَا فِي رِجْلَيْهِ قَيْدٌ، قُلْتُ: مَا هَذَا يَا أَبَا فِرَاسٍ؟ قَالَ: حَلَفْتُ أَلَّا أُخْرِجَهُ مِنْ رِجْلِي حَتَّى أَحْفَظَ الْقُرْآنَ. وعن عَبْدُ اللَّهِ بْنُ سَوَّارٍ، قَالَ: أَوْلَادُ الْفَرَزْدَقِ لَبَطَةُ وَسَبَطَةُ وَحَبَطَةُ وَالْحَنْطَبَا قَالَ أَبُو عَلِيٍّ الْحِرْمَازِيُّ: كَانَتِ النَّوَّارُ وَهِيَ بِنْتُ أَعْيَنَ بْنِ ضُبَيْعَةَ الْمُجَاشِعِيِّ، وَكَانَ قَدْ وَجَّهَهُ عَلِيُّ بْنُ أَبِي طَالِبٍ إِلَى الْبَصْرَةِ أَيَّامَ الْحَكَمَيْنِ، فَقَتَلَهُ الْخَوَارِجُ غِيلَةً، فَخَطَبَ ابْنَتَهُ النَّوَّارَ رَجُلٌ مِنْ قُرَيْشٍ، فَبَعَثَتْ إِلَى الْفَرَزْدَقِ، وَكَانَتْ بِنْتَ عَمِّهِ، فَقَالَتْ: أَنْتَ ابْنُ عَمِّي وَأَوْلَى النَّاسِ بِي وَبِتَزْوِيجِي، فَزَوِّجْنِي مِنْ هَذَا الرَّجُلِ، قَالَ: لَا أَفْعَلُ أَوَ تَشْهَدِي أَنَّكِ قَدْ رَضِيتِ بِمَنْ زَوَّجْتُكِ، فَفَعَلَتْ. فَلَمَّا اجْتَمَعَ النَّاسُ حَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ ثُمَّ قَالَ: قَدْ عَلِمْتُمْ أَنَّ النَّوَّارَ قَدْ وَلَّتْنِي أَمْرَهَا، وَأُشْهِدُكُمْ أَنِّي قَدْ زَوَّجْتُهَا مِنْ نَفْسِي عَلَى مِائَةِ نَاقَةٍ حَمْرَاءَ سُودِ الْحَدَقِ، فَنَفَرَتْ مِنْ ذَلِكَ وَاسْتَعْدَتْ عَلَيْهِ ابْنَ الزُّبَيْرِ فَقَالَ لَهُ: وَفِّهَا صَدَاقَهَا، فَفَعَلَ وَدَفَعَهَا إِلَيْهِ، فَجَاءَ بِهَا إِلَى الْبَصْرَةِ وَقَدْ أَحْبَلَهَا، وَمَكَثَتْ عِنْدَهُ زَمَانًا تَرْضَى عَنْهُ أَحْيَانًا وَتُخَاصِمُهُ أَحْيَانًا، ثُمَّ لَمْ تَزَلْ بِهِ حَتَّى طَلَّقَهَا وَشَرَطَ أَلَّا تَبْرَحَ مَنْزِلَهُ وَلَا تَتَزَوَّجَ بَعْدَهُ، وَأَشْهَدَ عَلَى طَلَاقِهَا الْحَسَنَ، ثُمَّ قَالَ: يَا أَبَا سَعِيدٍ قَدْ نَدِمْتُ، فَقَالَ: إِنِّي وَاللَّهِ لَأَظُنُّ أَنَّ دَمَكَ يَتَرَقْرَقُ، وَاللَّهِ لَئِنْ رَجَعْتَ لَنَرْجُمَنَّكَ بِأَحْجَارِكَ، فَمَضَى وَهُوَ يَقُولُ: نَدِمْتُ نَدَامَةَ الْكُسَعِيِّ لَمَّا غَدَتْ مِنِّي مُطَلَّقَةً نَوَارُ فَلَوْ أَنِّي مَلَكْتُ يَدِي وَقَلْبِي لَكَانَ عَلَيَّ لِلْقَدَرِ الْخِيَارُ وَكَانَتْ جَنَّتِي فَخَرَجْتُ مِنْهَا كَآدَمَ حِينَ أَخْرَجَهُ الضِّرَارُ وَكُنْتُ كَفَاقِئِ عَيْنَيْهِ عَمْدًا فَأَصْبَحَ مَا يُضِيءُ لَهُ النَّهَارُ وَحَكَى الْفَرَزْدَقُ قَالَ: رَأَيْتُ أَثَرَ دَوَابٍّ قَدْ خَرَجَتْ نَاحِيَةَ الْبَرِّيَّةِ، فَظَنَنْتُ أَنَّ قَوْمًا خَرَجُوا لِنُزْهَةٍ فَتَبِعْتُهُمْ، فَإِذَا نِسْوَةٌ مُسْتَنْقَعَاتٌ فِي غَدِيرٍ، فَقُلْتُ: لَمْ أَرَ كَالْيَوْمِ، وَلَا يَوْمَ دَارَةِ جُلْجُلٍ، فَانْصَرَفْتُ مُسْتَحْيِيًا مِنْهُنَّ، فَنَادَيْنَنِي: بِاللَّهِ يَا صَاحِبَ الْبَغْلَةِ ارْجِعْ نَسْأَلُكَ عَنْ شَيْءٍ، فَانْصَرَفْتُ إِلَيْهِنَّ وَهُنَّ فِي الْمَاءِ إِلَى حُلُوقِهِنَّ، فَقُلْنَ: بِاللَّهِ حَدَّثْنَا بِحَدِيثِ دَارَةِ جُلْجُلٍ، فَقُلْتُ: إِنَّ امْرَأَ الْقَيْسِ كَانَ يَهْوَى بِنْتَ عَمٍّ لَهُ يُقَالُ لَهَا: عُنَيْزَةُ، فَطَلَبَهَا زَمَانًا فَلَمْ يَصِلْ إِلَيْهَا حَتَّى كَانَ يَوْمُ الْغَدِيرِ وَهُوَ يَوْمُ دَارَةِ جُلْجُلٍ، وَذَلِكَ أَنَّ الْحَيَّ احْتَمَلُوا، فَتَقَدَّمَ الرِّجَالُ، وَتَخَلَّفَ النِّسَاءُ وَالْخَدَمُ وَالثَّقَلُ، فَلَمَّا رَأَى ذَلِكَ امْرُؤُ الْقَيْسِ تَخَلَّفَ بَعْدَ مَا سَارَ الرِّجَالُ غَلْوَةً، فَكَمَنَ فِي غَابَةٍ مِنَ الْأَرْضِ حَتَّى مَرَّ بِهِ النِّسَاءُ، فَإِذَا فَتَيَاتٌ وَفِيهِنَّ عُنَيْزَةُ، فَلَمَّا وَرَدْنَ الْغَدِيرَ قُلْنَ: لَوْ نَزَلْنَا، فَذَهَبَ بَعْضُ كُلَالِنَا فَنَزَلْنَ إِلَيْهِ، وَنَحَّيْنَ الْعَبِيدَ عَنْهُنَّ، ثُمَّ تَجَرَّدْنَ وَاغْتَمَسْنَ فِي الْغَدِيرِ كَهَيْئَتِكُنَّ السَّاعَةَ، فَأَتَاهُنَّ امْرُؤُ الْقَيْسِ مُحْتَالًا كَنَحْوِ مَا أَتَيْتُكُنَّ وَهُنَّ غَوَافِلٌ، فَأَخَذَ ثِيَابَهُنَّ فَجَمَعَهَا وَرَمَى الْفَرَزْذَقُ نَفْسَهُ عَنْ بَغْلَتِهِ، فَأَخَذَ بَعْضَ أَثْوَابِهِنَّ فَجَمَعَهَا - وَقَالَ لَهُنَّ كَمَا أَقُولُ لَكُنَّ: وَاللَّهِ لَا أُعْطِي جَارِيَةً مِنْكُنَّ ثَوْبَهَا وَلَوْ أَقَامَتْ فِي الْغَدِيرِ يَوْمَهَا حَتَّى تَخْرُجَ إِلَيَّ مُجَرَّدَةً. فَقَالَ الْفَرَزْدَقُ: فَقَالَتْ إِحْدَاهُنَّ: هَذَا امْرُؤُ الْقَيْسِ، كَانَ عَاشِقًا لِابْنَةِ عَمِّهِ، أَفَعَاشِقٌ أَنْتَ لِبَعْضِنَا؟ فَقُلْتُ: لَا وَاللَّهِ وَلَكِنِّي اشْتَهَيْتُكُنَّ، قَالَ: فَتَأَبَّيْنَ أَمْرِي حَتَّى تَعَالَى النَّهَارُ وَخَشِينَ أَنْ يَقْصُرْنَ دُونَ الْمَنْزِلِ، فَخَرَجَتْ إِحْدَاهُنَّ، فَدَفَعَ إِلَيْهَا ثَوْبَهَا وَوَضَعَهُ نَاحِيَةً، فَأَخَذَتْهُ وَلَبِسَتْهُ، وَتَتَابَعْنَ عَلَى ذَلِكَ حَتَّى بَقِيَتْ عُنَيْزَةُ وَحْدَهَا، فَنَاشَدَتْهُ اللَّهَ أَنْ يَطْرَحَ لَهَا ثَوْبَهَا، فَقَالَ: دَعِينَا مِنْكِ، فَأَنَا حَرَامٌ إِنْ أَخَذْتِ ثَوْبَكِ إِلَّا بِيَدِكِ. قَالَ: فَخَرَجَتْ فَنَظَرَ إِلَيْهَا مُقْبِلَةً وَمُدْبِرَةً، فَأَخَذَتْ ثَوْبَهَا، وَأَقْبَلْنَ عَلَيْهِ يَعْذِلْنَهُ وَيَلُمْنَهُ وَيَقُلْنَ: عَرَّيْتَنَا وَحَبَسْتَنَا وَجَوَّعْتَنَا، قَالَ: فَإِنْ نَحَرْتُ لَكُنَّ نَاقَتِي، أَتَأْكُلْنَ مِنْهَا؟ قُلْنَ: نَعَمْ، فَاخْتَرَطَ سَيْفَهُ فَعَقَرَهَا وَنَحَرَهَا وَكَشَطَهَا وَصَاحَ بِخَدَمِهِنَّ، فَجَمَعُوا لَهُ حَطَبًا، فَأَجَّجَ نَارًا عَظِيمَةً، وَجَعَلَ يَقْطَعُ لَهُنَّ مِنْ سَنَامِهَا وَأَطَائِبِهَا وَكَبِدِهَا، فَيُلْقِيهِ عَلَى الْجَمْرِ فَيَأْكُلُ وَيَأْكُلْنَ مَعَهُ، فَلَمَّا أَرَادَ الرَّحِيلَ قَالَتْ إِحْدَاهُنَّ: أَنَا أَحْمِلُ طُنْفُسَتَهُ، وَقَالَتِ الْأُخْرَى: أَنَا أَحْمِلُ رَحْلَهُ، وَقَالَتِ الْأُخْرَى: أَنَا حَشِيَّتَهُ وَأَنْسَاعَهُ، فَتَقَاسَمْنَ رَحْلَهُ بَيْنَهُنَّ، وَبَقِيَتْ عُنَيْزَةُ، فَقَالَ لَهَا [امْرُؤُ الْقَيْسِ]: يَا ابْنَةَ الْكِرَامِ، لَا بُدَّ أَنْ تَحْمِلِينِي مَعَكِ فَإِنِّي لَا أُطِيقُ الْمَشْيَ وَلَيْسَ مِنْ عَادَتِي، فَحَمَلَتْهُ عَلَى غَارِبِ بِعِيرِهَا، فَكَانَ يُدْخِلُ رَأْسَهُ فِي خِدْرِهَا فَيُقَبِّلُهَا، فَإِذَا امْتَنَعَتْ مَالَ حَدَجُهَا، فَتَقُولُ: يَا امْرَأَ الْقَيْسِ عَقَرْتَ بَعِيرِي فَانْزِلْ، فَذَلِكَ قَوْلُهُ: تَقُولُ وَقَدْ مَالَ الْغَبِيطُ بِنَا مَعًا عَقَرْتَ بِعِيرِي يَا امْرَأَ الْقَيْسِ فَانْزِلِ فَلَمَّا فَرَغَ الْفَرَزْدَقُ مِنْ حَدِيثِهِ قَالَتْ إِحْدَاهُنَّ: اصْرِفْ وَجْهَكَ عَنَّا سَاعَةً، وَهَمَسَتْ إِلَى صُوَيْحِبَاتِهَا بِشَيْءٍ لَمْ أَفْهَمْهُ، فَانْغَطَطْنَ فِي الْمَاءِ وَخَرَجْنَ وَمَعَ كُلِّ وَاحِدَةٍ مِنْهُنَّ مِلْءَ كَفِّهَا طِينًا، قَالَ: فَجَعَلْنَ يَتَعَادَيْنَ نَحْوِي وَيَضْرِبْنَ بِذَلِكَ الطِّينِ وَالْحَمْأَةِ وَجْهِي وَثِيَابِي وَمَلَأْنَ عَيْنِي، فَوَقَعْتُ عَلَى وَجْهِي مَشْغُولًا بِعَيْنِي وَمَا فِيهَا، فَأَخَذْنَ ثِيَابَهُنَّ وَرَكِبْنَ، وَرَكِبَتْ تِلْكَ الْمَاجِنَةُ بَغْلَتِي وَتَرَكَتْنِي مُلْقًى بِأَقْبَحِ حَالٍ، فَغَسَلْتُ وَجْهِي وَثِيَابِي وَانْصَرَفْتُ عِنْدَ مَجِيءِ الظَّلَامِ إِلَى مَنْزِلِي مَاشِيًا وَقَدْ وَجَّهْنَ بَغْلَتِي إِلَى بَيْتِي وَقُلْنَ لِلرَّسُولِ: قُلْ لَهُ تَقُولُ لَكَ أَخَوَاتُكَ: طَلَبْتَ مِنَّا مَا لَمْ يُمْكِنَّا، وَقَدْ وَجَّهْنَا إِلَيْكَ بِزَوْجَتِكَ فَافْعَلْ بِهَا سَائِرَ لَيْلَتِكَ، وَهَذَا كَسْرُ دِرْهَمٍ يَكُونُ لِحَمَّامِكَ إِذَا أَصْبَحْتَ. فَكَانَ يَقُولُ: مَا مُنِيتُ بِمِثْلِهِنَّ. وَقَالَ أَبُو عَمْرِو بْنُ الْعَلَاءِ: مَا رَأَيْتُ بَدَوِيًّا أَقَامَ بِالْحَضَرِ إِلَّا فَسَدَ لِسَانُهُ إِلَّا رُؤْبَةَ بْنَ الْعَجَّاجِ، وَالْفَرَزْدَقَ، فَإِنَّهُمَا زَادَا عَلَى طُولِ الْإِقَامَةِ جِدَّةً وَحِدَّةً. وَقَالَ الْأَصْمَعِيُّ وَغَيْرُ وَاحِدٍ: لَمَّا مَاتَتِ النَّوَارُ بِنْتُ أَعْيَنَ بْنِ ضُبَيْعَةَ الْمُجَاشِعِيُّ امْرَأَةُ الْفَرَزْدَقِ وَكَانَتْ قَدْ أَوْصَتْ أَنْ يُصَلِّيَ عَلَيْهَا الْحَسَنُ الْبَصْرِيُّ فَشَهِدَهَا أَعْيَانُ أَهْلِ الْبَصْرَةِ وَالْحَسَنُ عَلَى بَغْلَتِهِ وَالْفَرَزْدَقُ عَلَى بَعِيرِهِ فَسَارَا، فَقَالَ الْحَسَنُ، لِلْفَرَزْدَقِ: مَاذَا يَقُولُ النَّاسُ ؟ قَالَ: يَقُولُونَ: شَهِدَ هَذِهِ الْجِنَازَةَ الْيَوْمَ خَيْرُ النَّاسِ. يَعْنُونَكَ، وَ: شَرُّ النَّاسِ. يَعْنُونِي. فَقَالَ لَهُ: يَا أَبَا فِرَاسٍ لَسْتُ بِخَيْرِ النَّاسِ، وَلَسْتَ بِشَرِّ النَّاسِ. ثُمَّ قَالَ لَهُ الْحَسَنُ: مَا أَعْدَدْتَ لِهَذَا الْيَوْمِ ؟ قَالَ: شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ، مُنْذُ ثَمَانِينَ سَنَةً. فَلَمَّا أَنْ صَلَّى عَلَيْهَا الْحَسَنُ مَالُوا إِلَى قَبْرِهَا لِدَفْنِهَا، فَأَنْشَأَ الْفَرَزْدَقُ يَقُولُ: أَخَافُ وَرَاءَ الْقَبْرِ إِنْ لَمْ يُعَافِنِي أَشَدَّ مِنَ الْقَبْرِ الْتِهَابًا وَأَضْيَقَا إِذَا جَاءَنِي يَوْمَ الْقِيَامَةِ قَائِدٌ عَنِيفٌ وَسَوَّاقٌ يَسُوقُ الْفَرَزْدَقَا لَقَدْ خَابَ مِنْ أَوْلَادِ آدَمَ مَنْ مَشَى إِلَى النَّارِ مَغْلُولَ الْقِلَادَةِ أَزْرَقَا يُسَاقُ إِلَى نَارِ الْجَحِيمِ مُسَرْبَلًا سَرَابِيلَ قَطْرَانٍ لِبَاسًا مُخَرَّقَا إِذَا شَرِبُوا فِيهَا الصَّدِيدَ رَأَيْتَهُمْ يَذُوبُونَ مِنْ حَرِّ الصَّدِيدِ تَمَزُّقَا قَالَ: فَبَكَى الْحَسَنُ حَتَّى بَلَّ الثَّرَى، ثُمَّ الْتَزَمَ الْفَرَزْدَقَ وَقَالَ: لَقَدْ كُنْتَ مِنْ أَبْغَضِ النَّاسِ إِلَيَّ، وَإِنَّكَ الْيَوْمَ مِنْ أَحَبِّ النَّاسِ إِلَيَّ. وَقَالَ لَهُ بَعْضُهُمْ: أَلَا تَخَافُ مِنَ اللَّهِ فِي قَذْفِ الْمُحْصَنَاتِ ؟ فَقَالَ: وَاللَّهِ لَلَّهُ أَحَبُّ إِلَيَّ مِنْ عَيْنَيَّ اللَّتَيْنِ أُبْصِرُ بِهِمَا، فَكَيْفَ يُعَذِّبُنِي ؟ ! وتُوُفِّيَ الْفَرَزْدَقُ فِي سَنَةِ إِحْدَى عَشْرَةَ وَمِائَةٍ، وَقَدْ قَارَبَ الْمِائَةَ. وَكَانَتْ عَلَتْهُ الدُّبَيْلَةُ، فَرَآهُ ابْنُهُ لَبَطَةُ فِي النَّوْمِ، فَقَالَ لَهُ: يَا بُنَيَّ نَفَعَتْنِي الْكَلِمَةُ الَّتِي رَاجَعْتُ بِهَا الْحَسَنَ عِنْدَ الْقَبْرِ. وَقَالَ أَبُو عُبَيْدَةَ: مَاتَ الْفَرَزْدَقُ سَنَةَ عَشْرٍ وَقَدْ نَيَّفَ عَلَى التِّسْعِينَ، كَانَ مِنْهَا خَمْسٌ وَسَبْعُونَ يُبَارِي الشُّعَرَاءَ فَبَذَّهُمْ، وَمَا ثَبَتَ لَهُ غَيْرُ جَرِيرٍ. الْحَسَنُ بْنُ أَبِي الْحَسَنِ فَأَمَّا الْحَسَنُ بْنُ أَبِي الْحَسَنِ وَاسْمُهُ يَسَارٌ، أَبُو سَعِيدٍ الْبَصْرِيُّ مَوْلَى زَيْدِ بْنِ ثَابِتٍ وَيُقَالُ: مَوْلَى جَابِرِ بْنِ عَبْدِ اللَّهِ. وَقِيلَ غَيْرُ ذَلِكَ، وَأُمُّهُ خَيْرَةُ مُوَلَّاةُ أُمِّ سَلَمَةَ كَانَتْ تَخْدُمُهَا، فَرُبَّمَا أَرْسَلَتْهَا فِي الْحَاجَةِ فَتَشْتَغِلُ عَنْ وَلَدِهَا الْحَسَنِ وَهُوَ رَضِيعٌ، فَتُشَاغِلُهُ أُمُّ سَلَمَةَ بِثَدْيِهَا، فَيَدُرُّ عَلَيْهِ فَيَرْتَضِعُ مِنْهَا، فَكَانُوا يَرَوْنَ أَنَّ تِلْكَ الْحِكْمَةَ وَالْعُلُومَ الَّتِي أُوتِيَهَا الْحَسَنُ مِنْ بَرَكَةِ تِلْكَ الرَّضَاعَةِ مِنَ الثَّدْيِ الْمَنْسُوبِ إِلَى رَسُولِ اللَّهِ ﷺ، ثُمَّ كَانَ وَهُوَ صَغِيرٌ تُخْرِجُهُ أُمُّهُ إِلَى الصَّحَابَةِ فَيَدْعُونَ لَهُ، وَكَانَ فِي جُمْلَةِ مَنْ يَدْعُو لَهُ عُمَرُ بْنُ الْخَطَّابِ قَالَ: اللَّهُمَّ فَقِّهْهُ فِي الدِّينِ، وَحَبِّبْهُ إِلَى النَّاسِ. وَسُئِلَ مَرَّةً أَنَسُ بْنُ مَالِكٍ عَنْ مَسْأَلَةٍ فَقَالَ: سَلُوا عَنْهَا مَوْلَانَا الْحَسَنَ فَإِنَّهُ سَمِعَ وَسَمِعْنَا، فَحَفِظَ وَنَسِينَا. وَقَالَ ابْنُ مُرَّةَ: إِنِّي لَأَغْبِطُ أَهْلَ الْبَصْرَةِ بِهَذَيْنِ الشَّيْخَيْنِ الْحَسَنِ، وَابْنِ سِيرِينَ. وَقَالَ قَتَادَةُ: مَا جَالَسْتُ رَجُلًا فَقِيهًا إِلَّا رَأَيْتُ فَضْلَ الْحَسَنِ عَلَيْهِ. وَقَالَ أَيْضًا: مَا رَأَتْ عَيْنَايَ أَفْقَهَ مِنَ الْحَسَنِ. وَقَالَ أَيُّوبُ: كَانَ الرَّجُلُ يُجَالِسُ الْحَسَنَ ثَلَاثَ حِجَجٍ مَا يَسْأَلُهُ عَنْ مَسْأَلَةٍ ; هَيْبَةً لَهُ. وَقَالَ الشَّعْبِيُّ لِرَجُلٍ يُرِيدُ قُدُومَ الْبَصْرَةِ: إِذَا نَظَرْتَ إِلَى رَجُلٍ أَجْمَلِ أَهْلِ الْبَصْرَةِ وَأَهْيَبِهِمْ فَهُوَ الْحَسَنُ فَأَقْرِئْهُ مِنِّي السَّلَامَ. وَقَالَ يُونُسُ بْنُ عُبَيْدٍ: كَانَ الرَّجُلُ إِذَا نَظَرَ إِلَى الْحَسَنِ انْتَفَعَ بِهِ، وَإِنْ لَمْ يَسْمَعْ كَلَامَهُ وَلَمْ يَرَ عَمَلَهُ. وَقَالَ الْأَعْمَشُ: مَا زَالَ الْحَسَنُ يَعِي الْحِكْمَةَ حَتَّى نَطَقَ بِهَا، وَكَانَ أَبُو جَعْفَرٍ إِذَا ذَكَرَهُ يَقُولُ: ذَاكَ الَّذِي يُشْبِهُ كَلَامُهُ كَلَامَ الْأَنْبِيَاءِ. وَقَالَ مُحَمَّدُ بْنُ سَعْدٍ: قَالُوا: كَانَ الْحَسَنُ جَامِعًا لِلْعِلْمِ وَالْعَمَلِ، عَالِمًا رَفِيعًا فَقِيهًا، ثِقَةً مَأْمُونًا، عَابِدًا نَاسِكًا، كَثِيرَ الْعِلْمِ وَالْعَمَلِ، فَصِيحًا جَمِيلًا وَسِيمًا، وَقَدِمَ مَكَّةَ فَأُجْلِسَ عَلَى سَرِيرٍ، وَاجْتَمَعَ النَّاسُ إِلَيْهِ، فَحَدَّثَهُمْ. وَكَانَ فِيهِمْ مُجَاهِدٌ، وَعَطَاءٌ، وَطَاوُسٌ، وَعَمْرُو بْنُ شُعَيْبٍ فَقَالُوا: لَمْ نَرَ مِثْلَ هَذَا قَطُّ. من مواعظ الحسن وعَنْ يُونُسَ، قَالَ: كَانَ الْحَسَنُ يَقُولُ: نَضْحَكُ وَلَعَلَّ اللَّهَ قَدِ اطَّلَعَ عَلَى بَعْضِ أَعْمَالِنَا، فَقَالَ: لَا أَقْبَلُ مِنْكُمْ شَيْئًا. قَالَ السَّرَّاجُ: بسنده عن حَكِيمُ بْنُ جَعْفَرٍ، قَالَ: قَالَ لِي [مِسْمَعٌ]: لَوْ رَأَيْتَ الْحَسَنَ لَقُلْتَ قَدْ بُثَّ عَلَيْهِ حُزْنُ الْخَلَائِقِ مِنْ طُولِ تِلْكَ الدَّمْعَةِ وَكَثْرَةِ ذَلِكَ التَّشَنُّجِ. وعَنْ حَفْصِ بْنِ عُمَرَ، قَالَ: بَكَى الْحَسَنُ، فَقِيلَ لَهُ: مَا يُبْكِيكَ؟ قَالَ: أَخَافُ أَنْ يَطْرَحَنِي غَدًا فِي النَّارِ وَلَا يُبَالِي. وعن عَبْدُ الْوَهَّابِ بْنُ عَطَاءٍ، قَالَ: حَدَّثَنَا أَبُو عُبَيْدٍ الْبَاجِيُّ، أَنَّهُ سَمِعَ الْحَسَنَ بْنَ أَبِي الْحُسَيْنِ يَقُولُ: حَادِثُوا هَذِهِ الْقُلُوبَ فَإِنَّهَا سَرِيعَةُ الدُّثُورِ، وَأَقْذِعُوا هَذِهِ الْأَنْفُسَ فَإِنَّهَا طَلِعَةٌ، وَإِنَّهَا تَنْزِعُ إِلَى شَرِّ غَايَةٍ، وَإِنَّكُمْ إِنْ تُقَارِبُوهَا لَمْ يَبْقَ لَكُمْ مِنْ أَعْمَالِكُمْ شَيْءٌ، فَتَصَبَّرُوا وَتَشَدَّدُوا فَإِنَّمَا هِيَ لَيَالٍ تَعْدُو، وَإِنَّمَا أَنْتُمْ رَكْبٌ وُقُوفٌ، يُوشِكُ أَنْ يُدْعَى أَحَدُكُمْ فَيُجِيبُ فَلَا يَلْتَفِتُ فَانْقَلِبُوا بِصَالِحِ مَا بِحَضْرَتِكُمْ، إِنَّ هَذَا الْحَقَّ أَجْهَدَ النَّاسَ وَحَالَ بَيْنَهُمْ وَبَيْنَ شَهَوَاتِهِمْ، وَإِنَّمَا صَبَرَ عَلَى هَذَا الْحَقِّ مَنْ عَرَفَ فَضْلَهُ وَرَجَا عَاقِبَتَهُ. وعَنِ الْحَسَنِ: أَنَّهُ مَرَّ بِبَعْضِ الْقُرَّاءِ عَلَى أَبْوَابِ بَعْضِ السَّلَاطِينِ، فَقَالَ: أَفَرَّخْتُمْ حَمَائِمَكُمْ، وَفَرْطَحْتُمْ بِغَالَكُمْ، وَجِئْتُمْ بِالْعِلْمِ تَحْمِلُونَهُ عَلَى رِقَابِكُمْ إِلَى أَبْوَابِهِمْ فَزَهِدُوا فِيكُمْ، أَمَا إِنَّكُمْ لَوْ جَلَسْتُمْ فِي بُيُوتِكُمْ حَتَّى يَكُونُوا هُمُ الَّذِينَ يَتَوَسَّلُونَ إِلَيْكُمْ لَكَانَ أَعْظَمَ لَكُمْ فِي أَعْيُنِهِمْ، تَفَرَّقُوا فَرَّقَ اللَّهُ بَيْنَ أَعْضَائِكُمْ. عَاصَرَ الْحَسَنُ خَلْقًا كَثِيرًا مِنَ الصَّحَابَةِ، فَأَرْسَلَ الْحَدِيثَ عَنْ بَعْضِهِمْ، وَسَمِعَ مِنْ بَعْضِهِمْ. تُوُفِّيَ عَشِيَّةَ الْخَمِيسِ، وَدُفِنَ يَوْمَ الْجُمْعَةِ أَوَّلَ يَوْمٍ مِنْ رَجَبٍ هَذِهِ السَّنَةَ، وَغَسَّلَهُ أَيُّوبُ السِّخْتِيَانِيُّ وَحُمَيْدٌ الطَّوِيلُ، وَصَلَّى عَلَيْهِ النَّضْرُ بْنُ عَمْرٍو أَمِيرُ الْبَصْرَةَ، وَمَشَى هُوَ وَبِلَالُ بْنُ أَبِي بُرْدَةَ أَمَامَ الْجِنَازَةِ، وَكَانَ لَهُ تِسْعٌ وَثَمَانُونَ سَنَةً. وقَالَ أَهْلُ التَّارِيخِ: مَاتَ الْحَسَنُ عَنْ ثَمَانٍ وَثَمَانِينَ سَنَةً عَامَ عَشْرٍ وَمِائَةٍ، فِي مُسْتَهَلِّ رَجَبٍ مِنْهَا، بَيْنَهُ وَبَيْنَ مُحَمَّدِ بْنِ سِيرِينَ مِائَةُ يَوْمٍ. مُحَمَّدُ بْنُ سِيرِينَ مُحَمَّدُ بْنُ سِيرِينَ، أَبُو بَكْرٍ الْبَصْرِيُّ، مَوْلَى أَنَسِ بْنِ مَالِكٍ : سَمِعَ أَبَا هُرَيْرَةَ، وَعَبْدَ اللَّهِ بْنَ عُمَرَ، وَعَبْدَ اللَّهِ بْنَ الزُّبَيْرِ، وَعِمْرَانَ بْنَ حُصَيْنٍ، وَأَنَسَ بْنَ مَالِكٍ. وَهُوَ أَرَوَى النَّاسِ عَنْ شُرَيْحٍ وَعُبَيْدَةَ. رَوَى عَنْهُ قَتَادَةُ وَخَالِدٌ الْحَذَّاءُ، وَأَيُّوبُ السِّخْتِيَانِيُّ، وَغَيْرُهُمْ. وَكَانَ فَقِيهًا وَرِعًا. عن ابْنُ عَائِشَةَ، قَالَ: كَانَ أَبُو مُحَمَّدِ بْنُ سِيرِينَ مَنْ أَهْلِ جَرْجَرَايَا، وَكَانَ يَعْمَلُ قُدُورَ النُّحَاسِ، فَجَاءَ إِلَى عَيْنِ التَّمْرِ يَعْمَلُ بِهَا فَسَبَاهُ خَالِدُ بْنُ الْوَلِيدِ. وعَنْ عُبَيْدِ بْنِ أَبِي بَكْرِ بْنِ أَنَسِ بْنِ مَالِكٍ، قَالَ: هَذِهِ مُكَاتَبَةُ سِيرِينَ عِنْدَنَا: هَذَا مَا كَاتَبَ عَلَيْهِ أَنَسُ بْنُ مَالِكٍ فَتَاهُ سِيرِينَ عَلَى كَذَا وَكَذَا أَلْفًا، وَعَلَى غُلَامَيْنِ يَعْمَلَانِ عَمَلَهُ. قَالَ عُلَمَاءُ السِّيَرِ: كَانَ خَالِدُ بْنُ الْوَلِيدِ قَدْ بَعَثَ بِسِيرِينَ إِلَى عُمَرَ عِنْدَ مَصِيرِهِ إِلَى الْعِرَاقِ، فَوَهَبَهُ لِأَبِي طَلْحَةَ الْأَنْصَارِيِّ فَوَهَبَهُ أَبُو طَلْحَةَ لِأَنَسِ بْنِ مَالِكٍ، فَكَاتَبَهُ أَنَسٌ عَلَى أَرْبَعِينَ أَلْفًا أَدَّاهَا. وَوُلِدَ لَهُ مُحَمَّدٌ، وَأَنَسٌ، وَمَعْبَدٌ، وَيَحْيَى، وَحَفْصَةُ، وَأُمُّ مُحَمَّدٍ صَفِيَّةُ مَوْلَاةُ أَبِي بَكْرٍ الصِّدِّيقِ، حَضَرَ إِمْلَاكَهَا ثَمَانِيَةَ عَشَرَ بَدْرِيًّا مِنْهُمْ أُبَيُّ بْنُ كَعْبٍ، فَكَانَ يَدْعُو وَهُمْ يُؤَمِّنُونَ. وَوُلِدَ مُحَمَّدٌ لِسَنَتَيْنِ بَقِيَتَا مِنْ خِلَافَةِ عُثْمَانَ بْنِ عَفَّانَ. وَوُلِدَ لَهُ ثَلَاثُونَ وَلَدًا مِنَ امْرَأَةٍ وَاحِدَةٍ. وَقَدْ لَقِيَ مُحَمَّدَ بْنَ عُمَرَ، وَعِمْرَانَ بْنَ حُصَيٍنٍ، وَأَبَا هُرَيْرَةَ. وَكَانَ وَرِعًا فِي الْفِقْهِ فَقِيهًا فِي الْوَرَعِ. وَرَكِبَهُ دَيْنٌ فَحُبِسَ لِأَجْلِهِ، وَاخْتَلَفُوا فِي سَبَبِ ذَلِكَ الدَّيْنِ، فَقَالَ ابْنُ سَعْدٍ: سَأَلْتُ مُحَمَّدَ بْنَ عَبْدِ اللَّهِ الْأَنْصَارِيَّ عَنْ سَبَبِ الدَّيْنِ، فَقَالَ: اشْتَرَى طَعَامًا بِأَرْبَعِينَ أَلْفَ دِرْهَمٍ فَأُخْبِرَ عَنْ أَصْلِ الطَّعَامِ بِشَيْءٍ كَرِهَهُ، فَتَرَكَهُ وَتَصَدَّقَ بِهِ وَبَقِيَ الْمَالُ عَلَيْهِ فَحُبِسَ. عن الْمَدَائِنِيُّ، قَالَ: كَانَ حَبْسُ ابْنِ سِيرِينَ فِي الدَّيْنِ أَنَّهُ اشْتَرَى زَيْتًا بِأَرْبَعَةِ آلَافِ دِرْهَمٍ، فَوَجَدَ فِي زِقٍّ مِنْهُ فَأْرَةً، فَقَالَ: الْفَأْرَةُ كَانَتْ فِي الْمَعْصَرَةِ، فَصَبَّ الزَّيْتَ كُلَّهُ. وَكَانَ يَقُولُ: عَيَّرْتُ رَجُلًا بِشَيْءٍ مُنْذُ ثَلَاثِينَ سَنَةً أَحْسَبُنِي عُوقِبْتُ بِهِ. وَكَانُوا يَرَوْنَ أَنَّهُ عَيَّرَ رَجُلًا بِالْفَقْرِ فَابْتُلِيَ بِهِ. عَنْ بِشْرِ بْنِ عُمَرَ، قَالَ: حَدَّثَتْنَا أُمُّ عَبَّادٍ امْرَأَةُ هِشَامِ بْنِ حَسَّانَ، قَالَتْ: قَالَ ابْنُ سِيرِينَ: إِنِّي لَمْ أَرَ امْرَأَةً فِي الْمَنَامِ فَأَعْرِفُ أَنَّهَا لَا تَحِلُّ لِي فَأَصْرِفُ بَصَرِيَ عَنْهَا. وَأَخْبَرَنَا عَبْدُ الرَّحْمَنِ الْقَزَّازُ بِإِسْنَادِهِ عَنْ أَبِي عَوَانَةَ، قَالَتْ: رَأَيْتُ مُحَمَّدَ بْنَ سِيرِينَ مَرَّ فِي السُّوقِ فَجَعَلَ لَا يَمُرُّ بِقَوْمٍ إِلَّا سَبَّحُوا وَذَكَرُوا اللَّهَ تَعَالَى. أَخْبَرَنَا مُحَمَّدُ بْنُ نَاصِرٍ بِإِسْنَادِهِ عَنْ عَبْدِ اللَّهِ ابْنِ أُخْتِ ابْنِ سِيرِينَ: أَنَّهُ كَانَ مَعَ مُحَمَّدِ بْنِ سِيرِينَ لَمَّا وَفَدَ إِلَى ابْنِ هُبَيْرَةَ، فَلَمَّا قَدِمَ عَلَيْهِ قَالَ: السَّلَامُ عَلَيْكُمْ، قَالَ: وَكَانَ مُتَّكِئًا فَجَلَسَ فَقَالَ: كَيْفَ خَلَّفْتَ مَنْ وَرَاءَكَ؟ قَالَ: خَلَّفْتُ الظُّلْمَ فِيهِمْ فَاشِيًّا، قَالَ: فَهَمَّ بِهِ فَقَالَ لَهُ أَبُو الزِّنَادِ: أَصْلَحَ اللَّهُ الْأَمِيرَ إِنَّهُ شَيْخٌ، فَمَا زَالَ بِهِ حَتَّى سَكَنَ، فَلَمَّا أَجَازَهُمْ أَتَاهُ إِيَاسُ بْنُ مُعَاوِيَةَ بِجَائِزَةٍ، فَأَبَى أَنْ يَقْبَلَهَا، فَقَالَ: أَتَرُدُّ عَطِيَّةَ الْأَمِيرِ، قَالَ: أَتَتَصَدَّقُ عَلَيَّ فَقَدْ أَغْنَانِي اللَّهُ، أَوْ تُعْطِينِي عَلَى الْعِلْمِ أَجْرًا، فَلَا آخُذُ عَلَى الْعِلْمِ أَجْرًا. قَالَ عُلَمَاءُ السِّيَرِ: رَأَى مُحَمَّدُ بْنُ سِيرِينَ كَأَنَّ الْجَوْزَاءَ تَقَدَّمَتِ الثُّرَيَّا، فَأَخَذَ فِي وَصِيَّتِهِ وَقَالَ: يَمُوتُ الْحَسَنُ وَأَمُوتُ بَعْدَهُ، وَهُوَ أَشْرَفُ مِنِّي. فَتُوُفِّيَ الْحَسَنُ، وَمَاتَ بَعْدَهُ مُحَمَّدٌ بِمِائَةِ يَوْمٍ. وعن خَالِدُ بْنُ خِدَاشٍ، قَالَ: قَالَ حَمَّادُ بْنُ زَيْدٍ: مَاتَ مُحَمَّدٌ لِتِسْعٍ مَضَيْنَ مِنْ شَوَّالٍ سَنَةَ عَشْرٍ وَمِائَةٍ. وهب بن منبه اليماني وَهْبُ بْنُ مُنَبِّهٍ : مِنَ الْأَبْنَاءِ، أَبْنَاءِ الْفُرْسِ الَّذِينَ أَبْعَدَهُمْ كِسْرَى إِلَى الْيَمَنِ. أَسْنَدَ عَنْ جَابِرٍ، وَالنُّعْمَانِ بْنِ بَشِيرٍ، وَابْنِ عَبَّاسٍ. وَأَرْسَلَ الرِّوَايَةَ عَنْ مُعَاذٍ، وَأَبِي هُرَيْرَةَ. وَكَانَ عَالِمًا عَابِدًا. وَقَالَ: قَرَأْتُ مِنْ كُتُبِ اللَّهِ عَزَّ وَجَلَّ اثْنَيْنِ وَتِسْعِينَ كِتَابًا. وَمَكَثَ يُصَلِّي الْفَجْرَ بِوُضُوءِ الْعِشَاءِ أَرْبَعِينَ سَنَةً. وعَنْ وَهْبِ بْنِ مُنَبِّهٍ، قَالَ: الْإِيمَانٌ عُرْيَانٌ وَلِبَاسُهُ التَّقْوَى، وَزِينَتُهُ الْحَيَاءُ، وَمَالُهُ الْفِقْهُ. وعن عَبْدُ الصَّمَدِ بْنُ مَعْقِلٍ، قَالَ: إِنَّ وَهْبَ بْنَ مُنَبِّهٍ قَالَ فِي مَوْعِظَةٍ لَهُ: يَا ابْنَ آدَمَ، إِنَّهُ لَا أَقْوَى مِنْ خَالِقٍ وَلَا أَضْعَفَ مِنْ مَخْلُوقٍ، وَلَا أَقْدَرَ مِمَّنْ طِلْبَتُهُ فِي يَدِهِ، وَلَا أَضْعَفَ مِمَّنْ هُوَ فِي يَدِ طَالِبِهِ. يَا ابْنَ آدَمَ، إِنَّهُ قَدْ ذَهَبَ مِنْكَ مَا لَا يَرْجِعُ إِلَيْكَ، وَأَقَامَ مَعَكَ مَا سَيَذْهَبُ عَنْكَ، يَا ابْنَ آدَمَ، أَقْصِرْ عَنْ تَنَاوُلِ مَا لَا يُنَالُ، وَعَنْ طَلَبِ مَا لَا يُدْرَكُ، وَعَنِ ابْتِغَاءِ مَا لَا يُوجَدُ، وَاقْطَعِ الرَّجَاءَ مِنْكَ عَمَّا فَقَدْتَ مِنَ الْأَشْيَاءِ. وَاعْلَمْ أَنَّهُ رُبَّ مَطْلُوبٍ هُوَ شَرٌّ لِطَالِبِهِ. يَا ابْنَ آدَمَ إِنَّمَا الصَّبْرُ عِنْدَ الْمُصِيبَةِ، وَأَعْظَمُ مِنَ الْمُصِيبَةِ سُوءُ الْخَلَفِ مِنْهَا، أَمْسُ شَاهِدٌ مَقْبُولٌ، وَأَمِينٌ مُؤَدٍّ، وَحَكِيمٌ وَارِدٌ، قَدْ فَجَعَكَ بِنَفْسِهِ وَخَلَّفَ فِي يَدَيْكَ حِكْمَتَهُ، وَالْيَوْمُ صَدِيقٌ مُوَدِّعٌ، وَكَانَ طَوِيلَ الْغَيْبَةِ وَهُوَ سَرِيعُ الظَّعْنِ، وَقَدْ مَضَى قَبْلَهُ شَاهِدُ عَدْلٍ. يَا ابْنَ آدَمَ، قَدْ مَضَتْ لَنَا أُصُولٌ نَحْنُ فُرُوعُهَا، فَمَا بَقِيَ الْفَرْعُ بَعْدَ أَصْلِهِ. يَا ابْنَ آدَمَ، إِنَّمَا أَهْلُ هَذِهِ الدَّارِ سَفْرٌ وَلَا يَحُلُّونَ عُقَدَ الرِّحَالِ إِلَّا فِي غَيْرِهَا، وَإِنَّمَا يَتَبَلَّغُونَ بِالْعَوَارِي، فَمَا أَحْسَنَ الشُّكْرَ لِلْمُنْعِمِ، وَالتَّسْلِيمَ لِلْمُغَيِّرِ. إِنَّمَا الْبَقَاءُ بَعْدَ الْفَنَاءِ وَقَدْ خُلِقْنَا وَلَمْ نَكُنْ، وَسَنَبْلَى ثُمَّ نَعُودُ، أَلَا وَإِنَّمَا الْعَوَارِي الْيَوْمَ وَالْهِبَاتُ غَدًا، أَلَا وَإِنَّهُ قَدْ تَقَارَبَ مِنَّا سَلْبٌ فَاحِشٌ أَوْ عَطَاءٌ جَزِيلٌ، فَأَصْلِحُوا مَا تَقْدَمُونَ عَلَيْهِ بِمَا تَظْعَنُونَ عَنْهُ، إِنَّمَا أَنْتُمْ فِي هَذِهِ الدَّارِ عَرَضٌ فِيكُمُ الْمَنَايَا تَنْتَضِلُ، وَإِنَّ الَّذِي فِيهِ أَنْتُمْ نَهْبٌ لِلْمَصَائِبِ، لَا تَتَنَاوَلُونَ نِعْمَةً إِلَّا بِفِرَاقِ أُخْرَى، وَلَا يَسْتَقْبِلُ مُعَمَّرٌ مِنْكُمْ يَوْمًا مِنْ عُمُرِهِ إِلَّا بِهَدْمِ آخَرَ مِنْ آجِلِهِ، وَلَا يَحْيَى لَهُ أَثَرٌ إِلَّا مَاتَ لَهُ أَثَرٌ. وعن مُنِيرٌ مَوْلَى الْفَضْلِ بْنِ أَبِي عَيَّاشٍ، قَالَ: كُنْتُ جَالِسًا مَعَ ابْنِ مُنَبِّهٍ، فَأَتَاهُ رَجُلٌ، فَقَالَ: إِنِّي مَرَرْتُ بِفُلَانٍ وَهُوَ يَشْتُمُكَ فَغَضِبَ وَقَالَ: مَا وَجَدَ الشَّيْطَانُ رَسُولًا غَيْرَكَ، فَمَا بَرِحْتُ مِنْ عِنْدِهِ حَتَّى جَاءَهُ ذَلِكَ الشَّاتِمُ فَسَلَّمَ عَلَى وَهْبٍ فَرَدَّ عَلَيْهِ وَمَدَّ يَدَهُ وَصَافَحَهُ وَأَجْلَسَهُ إِلَى جَنْبِهِ. تُوُفِّيَ بِصَنْعَاءَ فِي هَذِهِ السَّنَةِ. وَقِيلَ: سَنَةَ أَرْبَعَ عَشْرَةَ. سَعْدُ بْنُ مَسْعُودٍ، أَبُو مَسْعُودٍ التُّجِيبِيُّ : مِنْ تُجِيبَ، وَفَدَ عَلَى سُلَيْمَانَ بْنِ عَبْدِ الْمَلِكِ، وَكَانَ رَجُلًا صَالِحًا، وَأَسْنَدَ حَدِيثًا وَاحِدًا، وَبَعَثَهُ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ إِلَى أَهْلِ إِفْرِيقِيَّةَ يُفَقِّهُ أَهْلَهَا فِي الدِّينِ.
✧ Mention of those who died in the year one hundred and ten among the notables: Jarīr the poet JARĪR THE POET He is Jarīr b. al-Khaṭafā, and it is said: Jarīr b. ʿAṭiyya b. al-Khaṭafā. The name of al-Khaṭafā is Ḥudhayfa b. Badr b. Salama b. ʿAwf b. Kulayb b. Yarbūʿ b. Ḥanẓala b. Mālik b. Zayd Manāt b. Tamīm b. Murr b. Ṭābikha b. Ilyās b. Muḍar b. Nizār, Abū Ḥazra the poet of Baṣra. He came to Damascus several times, praised Yazīd b. Muʿāwiya and the caliphs after him, and came as a delegate to ʿUmar b. ʿAbd al-ʿAzīz. In his era he was among the poets who are compared with al-Farazdaq and al-Akhṭal, and Jarīr was the most poetic and the best of them. More than one said: He is the most poetic of the three. Ibn Durayd said, with his chain of transmission, from ʿUthmān al-Battī, who said: I saw Jarīr and his lips did not close from glorifying God, so I said: What benefit is this to you while you slander chaste women?! He said: Glory be to God, praise be to God, there is no god but God, and God is most great, and to God belongs praise. Indeed good deeds remove evil deeds [Hūd: 114], a true promise from God. Hishām b. Muḥammad al-Kalbī said, from his father, who said: A man from Banū ʿUdhra entered upon ʿAbd al-Malik b. Marwān praising him with a poem, and with him were the three poets Jarīr, al-Farazdaq, and al-Akhṭal, but the Bedouin did not recognize them. ʿAbd al-Malik said to the Bedouin: Do you know the most satirical verse in Islam? He said: Yes, the saying of Jarīr: So lower your gaze, for you are from Numayr; you have not reached Kaʿb nor Kilāb. He said: You have done well. Do you know the most laudatory verse said in Islam? He said: Yes, the saying of Jarīr: Are you not the best of those who rode camels, and the most generous of the worlds in the bellies of wine? He said: You are right and have done well. Do you know the tenderest verse said in Islam? He said: Yes, the saying of Jarīr: Indeed the eyes in whose glance is sickness have killed us, then did not revive our slain. They strike down the man of reason until he cannot move, while they are the weakest of God's creation in pillars. He said: You have done well. Do you know Jarīr? He said: No, by God, and indeed I long to see him. He said: This is Jarīr, this is al-Akhṭal, and this is al-Farazdaq. The Bedouin began to say: May God greet Abū Ḥazra, and rub your nose in the dust, O Akhṭal. And the grandfather of al-Farazdaq, may he be miserable, and may the rocks grind his nostrils. Al-Farazdaq began to say: O may God rub in the dust the nose you carry, O you of obscenity and false speech and error. You are not the arbiter whose judgment is accepted, nor the noble, nor the one of sound opinion and argument. Then al-Akhṭal began to say: O worst of those whom a leg has carried on a foot, nothing like your saying about peoples is to be tolerated. Indeed arbitration is not in your father nor in a clan you are from; they are lowly. Jarīr stood up angry, saying: You two insulted one who speaks truth, guided, in the presence of the caliph while words contend. Do you two foolishly insult the best of you in lineage? For in you two, by my God, is falsehood and error. You insulted him over my elevation and your lowering; may you two remain in lowness, O you lowly ones. Then Jarīr jumped up and kissed the head of the Bedouin and said: O Commander of the Faithful, my reward is for him. It was fifteen thousand, so ʿAbd al-Malik said: And he has the like of it from my wealth. The Bedouin received all that and left. Jarīr's entry upon ʿAbd al-Malik b. Marwān with the delegation of Iraq Yaʿqūb b. al-Sikkīt related that Jarīr entered upon ʿAbd al-Malik with the delegation of the people of Iraq on behalf of al-Ḥajjāj, and he recited to him his praise in which he says: Are you not the best of those who rode camels, and the most generous of the worlds in the bellies of wine? He granted him a hundred she-camels and eight of the herdsmen; four from the Nubians and four from the captives whom he had brought from Sogdia. Jarīr said: Before ʿAbd al-Malik were silver bowls that had been gifted to him, and he paid no attention to them, so he struck them with a rod in his hand. I said: O Commander of the Faithful, al-Maḥlab. He threw me one of those bowls. When he returned to al-Ḥajjāj, he was pleased by the Commander of the Faithful's honoring of him, so he granted him fifty she-camels carrying food for his family. Nifṭawayh related that Jarīr entered one day upon Bishr b. Marwān, and with him was al-Akhṭal. Bishr said to Jarīr: Do you know this one? He said: No, and who is this, O emir? He said: This is al-Akhṭal. Al-Akhṭal said: I am the one who insulted your honor, kept you awake at night, and harmed your people. Jarīr said: As for your saying "I insulted your honor," what harm does it do the sea for one who drowns in it to insult it? As for your saying "I kept you awake at night," had you left me to sleep it would have been better for you. As for your saying "I harmed your people," how can you harm a people while you pay the jizya to them? Al-Akhṭal was among the Christian Arabs who had become Christians, may God disfigure him and make his abode far. Between Jarīr and al-Ḥajjāj b. Yūsuf al-Thaqafī Someone said, as related by al-Muʿāfā b. Zakariyyā al-Jarīrī: A slave girl of al-Ḥajjāj b. Yūsuf said about Jarīr: You bring this one in upon us. He said: He is, as far as I know, chaste. She said: But if you leave me alone with him you will see what he does. He ordered her to be left alone with Jarīr in a place where he could see them without Jarīr noticing anything. She said to him: O Jarīr. He bowed his head and said: Here I am. She said: Recite to me from your poetry such and such, poetry with tenderness and longing. He said: I do not memorize it, but I memorize such and such. He turned away from that and recited poetry in praise of al-Ḥajjāj. She said: I am not asking you about this; I want such and such. He turned away from that and recited to her praise of al-Ḥajjāj until the session ended. Al-Ḥajjāj said: May your mother be bereft of you; you refused anything but generosity and nobility. ʿIkrima said: I recited to a Bedouin a verse by Jarīr al-Khaṭafā: Has the night been changed so its stars do not run, or has it grown long until I reckoned the star bewildered? The Bedouin said: This is good in its meaning, and I seek refuge in God from its like, but I will recite to you its opposite from my own saying: A night that sleep did not shorten, but the union of the beloved shortened for us. The bliss of love flourished in it until we plucked its fruit from near. In a session of delight in which we did not pause at complaint or the shame of sins. We thought to cut it off with words, so the eyes translated for the hearts. I said to him: Give me more. He said: As for this, enough for you, but I will recite to you something else. He recited to me: When I tied the ropes of a people I accompanied them, and my nature is loyalty. I do good when their good ones do good, and I avoid wrongdoing if they do wrong. I will something other than their will, then I come to their will and leave what I will. Jarīr is more poetic than al-Farazdaq Ibn Khallikān said: Jarīr was more poetic than al-Farazdaq according to the majority, and the proudest verse Jarīr said is: When Banū Tamīm are angry with you, you reckon all people angry. He said: A man asked him: Who is the most poetic of people? He took his hand and brought him in upon his father, and behold he was suckling from the teat of a goat. He called him, and he rose while milk flowed on his beard. Jarīr said to the one who asked him: Do you see this one? He said: Yes. He said: Do you know him? He said: No. He said: This is my father, and he drinks from the udder of the goat so as not to milk her and his neighbors hear the sound of milking and ask him for milk. The most poetic of people is one who boasted of this against eighty poets and defeated them. There were between Jarīr and al-Farazdaq very many exchanges and satires whose mention would be long. He died in the year one hundred and ten, as said by Khalīfa b. Khayyāṭ and more than one. Khalīfa said: Al-Farazdaq died, and Jarīr after him by months. Al-Ṣūlī said: They both died in the year one hundred and eleven, and al-Farazdaq died before Jarīr by forty days. Al-Kudaymī said, from al-Aṣmaʿī, from his father, who said: A man saw Jarīr in a dream after his death and said to him: What did God do with you? He said: He forgave me. It was said: For what? He said: For a single takbīr I uttered in the desert. It was said to him: What did al-Farazdaq do? He said: Far from it; slandering chaste women destroyed him. Al-Aṣmaʿī said: He did not leave him alone in life or in death. AL-FARAZDAQ As for al-Farazdaq: His name is Hammām b. Ghālib b. Ṣaʿṣaʿa b. Nājiya b. ʿIqāl b. Muḥammad b. Sufyān b. Mujāshiʿ b. Dārim b. Mālik b. Ḥanẓala b. Mālik b. Zayd Manāt b. Tamīm b. Murr b. Udd b. Ṭābikha, Abū Firās b. Abī Khaṭal al-Tamīmī al-Baṣrī, the poet known as al-Farazdaq. His grandfather Ṣaʿṣaʿa b. Nājiya was a Companion who came as a delegate to the Messenger of God ﷺ and used to revive buried infant girls in the Jāhiliyya. He heard al-Ḥusayn b. ʿAlī and saw him while he was going to Iraq, and Abū Hurayra, Abū Saʿīd al-Khudrī, ʿArfaja b. Asʿad, Zurāra b. Karb, and al-Ṭirimmāḥ b. ʿAdī the poet. Narrated from him: Khālid al-Ḥadhdhāʾ, Marwān al-Aṣfar, Ḥajjāj b. Ḥajjāj al-Aḥwal, and a group. He came as a delegate to Muʿāwiya seeking the inheritance of his paternal uncle al-Ḥutāt, and to al-Walīd b. ʿAbd al-Malik and to his brother Hishām, but that is not sound. Ashʿath b. ʿAbd al-Malik said, from al-Farazdaq, who said: Abū Hurayra looked at my feet and said: O Farazdaq, I see your feet are small, so seek for them a place in Paradise. I said: My sins are many. He said: Do not despair, for I heard the Messenger of God ﷺ say: "Indeed in the west there is a gate open for repentance; it will not be closed until the sun rises from its west." Aʿyan b. Labaṭa b. al-Farazdaq narrated, from his father, from his grandfather al-Farazdaq, who said: I entered with my father upon ʿAlī b. Abī Ṭālib ؓ. He said to him: Who are you? He said: Ghālib b. Ṣaʿṣaʿa al-Mujāshiʿī. He said: The owner of many camels? He said: Yes. He said: What have your camels done? He said: Disasters have thrown them down, and dues have called them away. He said: That is better than their being left to stray. Who is this young man with you? He said: This is my son, and he is a poet. He said: Teach him the Qurʾān; it is better for him than poetry. Labaṭa said: It remained in my father's soul until he exerted himself and memorized the Qurʾān. From Muʿāwiya b. ʿAbd al-Karīm, from his father, who said: I entered upon al-Farazdaq and he moved, and behold there was a fetter on his legs. I said: What is this, O Abū Firās? He said: I swore not to remove it from my leg until I memorize the Qurʾān. From ʿAbd Allāh b. Sawwār, who said: The sons of al-Farazdaq are Labaṭa, Sabaṭa, Ḥabaṭa, and al-Ḥanṭabā. Abū ʿAlī al-Ḥirmāzī said: Al-Nawwār, who was the daughter of Aʿyan b. Ḍubayʿa al-Mujāshiʿī, and ʿAlī b. Abī Ṭālib had sent him to Baṣra in the days of the two arbiters, and the Khawārij killed him treacherously, a man of Quraysh sought her hand. She sent to al-Farazdaq, and she was his paternal cousin, saying: You are my cousin and the most entitled of people to me and to marrying me off, so marry me to this man. He said: I will not do so unless you testify that you have accepted whomever I marry you to. She did so. When the people gathered, he praised God and extolled Him, then said: You know that al-Nawwār has entrusted her affair to me, and I call you to witness that I have married her to myself for a hundred red she-camels with black eyes. She fled from that and sought help against him from Ibn al-Zubayr, who said to him: Pay her dower. He did so and delivered her to him. He brought her to Baṣra after he had made her pregnant. She stayed with him for a time, sometimes pleased with him and sometimes quarreling with him. She did not cease until he divorced her, on condition that she not leave his house nor marry after him, and he called al-Ḥasan to witness her divorce. Then he said: O Abū Saʿīd, I regret it. He said: By God, I think your blood is trickling; by God, if you return, we will stone you with your own stones. He went away saying: I regretted as the Kusaʿī regretted when Nawār went forth from me divorced. If only I had possessed my hand and my heart, then the choice over fate would have been mine. She was my garden, and I departed from it, like Adam when harm expelled him. I was like one who deliberately gouged out his two eyes, so that daylight no longer shone for him. And al-Farazdaq related, saying: I saw the tracks of mounts that had gone out toward the desert. I thought that some people had gone out for an outing, so I followed them. And behold, there were women soaking in a pool. I said: I have never seen a day like today, nor the day of Dārat Juljul. So I turned away, ashamed before them. They called out to me: By God, O rider of the mule, come back, we will ask you about something. So I went back to them while they were in the water up to their throats. They said: By God, tell us the story of Dārat Juljul. I said: Imruʾ al-Qays was in love with a cousin of his called ʿUnayzah. He sought her for a long time but could not reach her until the Day of the Pool, which is the day of Dārat Juljul. That was because the tribe set out, the men went ahead, and the women, servants, and baggage stayed behind. When Imruʾ al-Qays saw that, he lagged behind after the men had gone a bowshot, and he hid in a thicket until the women passed by him. And behold, there were young women, among them ʿUnayzah. When they reached the pool, they said: If only we could stop and rest a little of our weariness. So they went down to it, sent the slaves away from them, then stripped off their clothes and plunged into the pool just as you are now. Imruʾ al-Qays came to them by a trick, as I came to you, while they were heedless. He took their clothes and gathered them. Then al-Farazdaq threw himself off his mule, took some of their clothes and gathered them — and he said to them as I say to you: By God, I will not give any girl among you her garment, even if she remains in the pool all day, until she comes out to me naked. Al-Farazdaq said: One of them said: This is Imruʾ al-Qays. He was in love with his cousin. Are you in love with one of us? I said: No, by God, but I desired you. He said: They refused my demand until the day grew high and they feared they would fall short of the stopping place. Then one of them came out, and he handed her garment to her and placed it aside. She took it and put it on, and they followed one after another until only ʿUnayzah remained. She adjured him by God to throw her garment to her, but he said: Leave us alone. I am under a vow not to let you take your garment except with your own hand. He said: So she came out, and he looked at her coming and going. She took her garment, and they came to him reproaching and blaming him, saying: You stripped us, detained us, and made us hungry. He said: If I slaughter my she-camel for you, will you eat from it? They said: Yes. So he drew his sword, hamstrung her, slaughtered her, flayed her, and called out to their servants. They gathered firewood for him, and he kindled a great fire. He began cutting for them from her hump, her choicest parts, and her liver, and threw it on the coals and ate, and they ate with him. When he wanted to depart, one of them said: I will carry his saddle blanket. Another said: I will carry his saddle. Another said: I will carry his cushion and his girths. So they divided his saddle among themselves, and ʿUnayzah remained. He said to her: O daughter of noble men, you must carry me with you, for I cannot walk and it is not my habit. So she carried him on the withers of her camel. He would put his head into her howdah and kiss her, and when she resisted, her litter tilted, and she would say: O Imruʾ al-Qays, you have lamed my camel, so get down. That is his saying: She says, when the litter tilted with us together: You have lamed my camel, O Imruʾ al-Qays, so get down. When al-Farazdaq finished his story, one of them said: Turn your face away from us for a while. She whispered something to her companions that I did not understand, and they plunged into the water and came out, each with a handful of mud. He said: They began running toward me and striking my face and clothes with that mud and mire and filled my eyes. I fell on my face, busy with my eyes and what was in them. They took their clothes and mounted, and that shameless one mounted my mule and left me thrown down in the ugliest state. I washed my face and clothes and went back at nightfall to my home on foot. They had sent my mule to my house and said to the messenger: Tell him, your sisters say to you: You sought from us what was not possible for us, and we have sent your wife to you, so do with her the rest of your night, and this is a broken dirham for your bath when you wake. He used to say: I was never afflicted with the like of them. Abū ʿAmr b. al-ʿAlāʾ said: I have never seen a bedouin who settled in a town without his tongue becoming corrupted, except Ruʾbah b. al-ʿAjjāj and al-Farazdaq, for they increased in freshness and sharpness over the length of their stay. Al-Aṣmaʿī and more than one other said: When Nawār bt. Aʿyan b. Ḍubayʿah al-Mujāshiʿī, the wife of al-Farazdaq, died, she had instructed that al-Ḥasan al-Baṣrī should pray over her. So the notables of the people of al-Baṣrah attended, with al-Ḥasan on his mule and al-Farazdaq on his camel, and they went along. Al-Ḥasan said to al-Farazdaq: What are the people saying? He said: They say: Today the best of people attended this funeral — meaning you — and the worst of people — meaning me. He said to him: O Abū Firās, I am not the best of people, and you are not the worst of people. Then al-Ḥasan said to him: What have you prepared for this day? He said: The testimony that there is no god but God, for eighty years. When al-Ḥasan had prayed over her, they turned to her grave to bury her, and al-Farazdaq began to say: I fear, beyond the grave, if He does not pardon me, something fiercer in blazing and narrower than the grave, When on the Day of Resurrection a harsh driver comes to me, and a drover drives al-Farazdaq. Failed indeed is he among the children of Adam who walks to the Fire, fettered by the neck, blue-eyed, Driven to the fire of Hell, clothed in garments of pitch, a torn dress. When they drink therein the pus, you see them melting from the heat of the pus, torn apart. He said: Al-Ḥasan wept until he wet the ground. Then he embraced al-Farazdaq and said: You were among the most hateful of people to me, and today you are among the most beloved of people to me. One of them said to him: Do you not fear God regarding the slandering of chaste women? He said: By God, God is dearer to me than my two eyes with which I see, so how would He punish me?! Al-Farazdaq died in the year 110, having approached the age of one hundred. He had been afflicted with an abscess, and his son Labaṭah saw him in a dream. He said to him: O my son, the word with which I answered al-Ḥasan at the grave benefited me. Abū ʿUbaydah said: Al-Farazdaq died in the year 110, having passed the age of ninety, of which seventy-five years he vied with the poets and surpassed them, and none withstood him except Jarīr. Al-Ḥasan b. Abī al-Ḥasan: As for al-Ḥasan b. Abī al-Ḥasan, his name was Yasār, Abū Saʿīd al-Baṣrī, client of Zayd b. Thābit; and it is said: client of Jābir b. ʿAbd Allāh; and other than that is said. His mother was Khayrah, freedwoman of Umm Salamah, who used to serve her. Sometimes she would send her on an errand, and she would be occupied away from her son al-Ḥasan while he was an infant, so Umm Salamah would distract him with her breast, and it would flow for him, and he would suckle from her. They used to think that the wisdom and knowledge given to al-Ḥasan came from the blessing of that suckling from the breast attributed to the Messenger of God ﷺ. Then, while he was small, his mother would bring him out to the Companions, and they would pray for him. Among those who prayed for him was ʿUmar b. al-Khaṭṭāb, who said: O God, give him understanding in religion and make him beloved to the people. Anas b. Mālik was once asked about a question, and he said: Ask our client al-Ḥasan about it, for he heard and we heard, and he retained while we forgot. Ibn Murrah said: I envy the people of al-Baṣrah for these two elders, al-Ḥasan and Ibn Sīrīn. Qatādah said: I have never sat with a learned man without seeing the superiority of al-Ḥasan over him. He also said: My two eyes have never seen anyone more learned than al-Ḥasan. Ayyūb said: A man would sit with al-Ḥasan for three pilgrimages without asking him about any question, out of awe of him. Al-Shaʿbī said to a man intending to set out for al-Baṣrah: If you see a man who is the most handsome and most awe-inspiring of the people of al-Baṣrah, that is al-Ḥasan, so convey to him my greeting of peace. Yūnus b. ʿUbayd said: A man, when he looked at al-Ḥasan, benefited from him even if he did not hear his speech or see his action. Al-Aʿmash said: Al-Ḥasan kept imbibing wisdom until he spoke it forth. Abū Jaʿfar, when he mentioned him, would say: That is the one whose speech resembles the speech of the prophets. Muḥammad b. Saʿd said: They said: Al-Ḥasan combined knowledge and action, was a lofty learned jurist, trustworthy and reliable, a devout worshipper and ascetic, possessed of much knowledge and action, eloquent, handsome, and of fine appearance. He came to Makkah and was seated on a couch, and the people gathered around him, and he related to them. Among them were Mujāhid, ʿAṭāʾ, Ṭāwūs, and ʿAmr b. Shuʿayb, and they said: We have never seen the like of this. From the sermons of al-Ḥasan, from Yūnus, he said: Al-Ḥasan used to say: We laugh, while perhaps God has looked upon some of our deeds and said: I will accept nothing from you. Al-Sarrāj said, with his chain from Ḥakīm b. Jaʿfar, who said: Mismaʿ said to me: If you had seen al-Ḥasan, you would have said that the grief of all creatures had been spread upon him, from the length of those tears and the abundance of that trembling. From Ḥafṣ b. ʿUmar, he said: Al-Ḥasan wept, and it was said to him: What makes you weep? He said: I fear that tomorrow He will cast me into the Fire and not care. From ʿAbd al-Wahhāb b. ʿAṭāʾ, he said: Abū ʿUbayd al-Bājī related to us that he heard al-Ḥasan b. Abī al-Ḥusayn say: Rouse these hearts, for they are quick to become worn out. Restrain these souls, for they are ambitious and they incline to the worst end. If you compromise with them, nothing of your deeds will remain for you. So be patient and firm, for they are only nights that pass, and you are riders halted. Soon one of you will be called and will answer without turning around. So return with the righteous deeds you have at hand. This truth has exhausted people and stood between them and their desires. Only those who know its excellence and hope for its outcome endure this truth. From al-Ḥasan: He passed by some of the Qurʾān reciters at the doors of certain rulers and said: Have you fledged your pigeons, fattened your mules, and come carrying knowledge on your necks to their doors, so that they have become ascetic toward you? Indeed, if you had sat in your homes until they came seeking you, that would have been greater for you in their eyes. Disperse, may God disperse your limbs. Al-Ḥasan lived contemporaneously with many of the Companions. He transmitted ḥadīth from some of them and heard from some of them. He died on Thursday evening and was buried on Friday, the first day of Rajab, in this year. Ayyūb al-Sakhtiyānī and Ḥumayd al-Ṭawīl washed him, and al-Naḍr b. ʿAmr, the governor of al-Baṣrah, prayed over him, and he and Bilāl b. Abī Burdah walked before the bier. He was eighty-nine years old. The historians said: Al-Ḥasan died at eighty-eight years of age in the year 110, at the beginning of Rajab, one hundred days between him and Muḥammad b. Sīrīn. Muḥammad b. Sīrīn: Muḥammad b. Sīrīn, Abū Bakr al-Baṣrī, client of Anas b. Mālik: He heard from Abū Hurayrah, ʿAbd Allāh b. ʿUmar, ʿAbd Allāh b. al-Zubayr, ʿImrān b. Ḥuṣayn, and Anas b. Mālik. He is the most prolific transmitter from Shurayḥ and ʿUbaydah. From him related Qatādah, Khālid al-Ḥadhdhāʾ, Ayyūb al-Sakhtiyānī, and others. He was a pious jurist. From Ibn ʿĀʾishah, he said: Abū Muḥammad b. Sīrīn was from the people of Jarjarāyā, and he used to make copper pots. He came to ʿAyn al-Tamr to work there, and Khālid b. al-Walīd took him captive. From ʿUbayd b. Abī Bakr b. Anas b. Mālik, he said: This is the contract of Sīrīn in our possession: This is what Anas b. Mālik contracted with his servant Sīrīn for such and such thousand, and for two servants who would do his work. The scholars of biography said: Khālid b. al-Walīd had sent Sīrīn to ʿUmar when he went to Iraq, and ʿUmar gave him to Abū Ṭalḥah al-Anṣārī, and Abū Ṭalḥah gave him to Anas b. Mālik. Anas contracted with him for forty thousand, which he paid. To him were born Muḥammad, Anas, Maʿbad, Yaḥyā, Ḥafṣah, and Umm Muḥammad Ṣafiyyah, freedwoman of Abū Bakr al-Ṣiddīq. Eighteen veterans of Badr attended her marriage contract, among them Ubayy b. Kaʿb, and he would pray and they would say amen. Muḥammad was born two years before the end of the caliphate of ʿUthmān b. ʿAffān. Thirty children were born to him from one wife. He met Muḥammad b. ʿUmar, ʿImrān b. Ḥuṣayn, and Abū Hurayrah. He was scrupulous in jurisprudence and a jurist in scrupulousness. He incurred a debt and was imprisoned for it. They differed about the cause of that debt. Ibn Saʿd said: I asked Muḥammad b. ʿAbd Allāh al-Anṣārī about the cause of the debt, and he said: He bought food for forty thousand dirhams, and he was told something about the origin of the food that he disliked, so he abandoned it and gave it away in charity, and the money remained owed by him, so he was imprisoned. From al-Madāʾinī, he said: Ibn Sīrīn's imprisonment for debt was because he bought oil for four thousand dirhams, and found a dead mouse in one of the skins. He said: The mouse was in the press, so he poured out all the oil. He used to say: I reproached a man for something thirty years ago, and I think I have been punished for it. They used to think that he had reproached a man for poverty, and so he was afflicted with it. From Bishr b. ʿUmar, he said: Umm ʿAbbād, the wife of Hishām b. Ḥassān, related to us, saying: Ibn Sīrīn said: I have never seen a woman in sleep and known that she was not lawful to me without turning my gaze away from her. ʿAbd al-Raḥmān al-Qazzāz informed us with his chain from Abū ʿAwānah, who said: I saw Muḥammad b. Sīrīn pass through the market, and he did not pass by any people without them glorifying God and mentioning God Almighty. Muḥammad b. Nāṣir informed us with his chain from ʿAbd Allāh, the nephew of Ibn Sīrīn: that he was with Muḥammad b. Sīrīn when he came as a delegate to Ibn Hubayrah. When he came before him, he said: Peace be upon you. He said: He was reclining, so he sat up and said: How did you leave those behind you? He said: I left oppression rampant among them. He said: He was about to seize him, but Abū al-Zinād said to him: May God set the emir aright, he is an old man. He kept at him until he calmed down. When he gave them gifts, Iyās b. Muʿāwiyah brought him a gift, but he refused to accept it. He said: Do you reject the gift of the emir? He said: Do you give me charity while God has enriched me, or do you give me recompense for knowledge? I do not take recompense for knowledge. The scholars of biography said: Muḥammad b. Sīrīn saw in a dream as if Orion had preceded the Pleiades, so he began his will and said: Al-Ḥasan will die, and I will die after him, and he is nobler than I. Then al-Ḥasan died, and Muḥammad died one hundred days after him. And from Khālid b. Khidāsh, who said: Ḥammād b. Zayd said: Muḥammad died on the ninth of Shawwāl in the year one hundred and ten. Wahb b. Munabbih al-Yamānī Wahb b. Munabbih: Of the Abnāʾ, the Abnāʾ of the Persians whom Kisrā exiled to Yemen. He transmitted from Jābir, al-Nuʿmān b. Bashīr, and Ibn ʿAbbās. He sent the narration in mursal form from Muʿādh and Abū Hurayrah. He was a scholar and a devout worshipper. He said: I read ninety-two books of the books of God, Mighty and Majestic. He persisted in praying the dawn prayer with the ablution of the night prayer for forty years. And from Wahb b. Munabbih, who said: Faith is naked; its clothing is piety, its adornment is modesty, and its wealth is understanding. And from ʿAbd al-Ṣamad b. Maʿqil, who said: Wahb b. Munabbih said in an admonition of his: O son of Adam, there is none stronger than a Creator and none weaker than a creature, and none more powerful than one whose demand is in his own hand, and none weaker than one who is in the hand of his seeker. O son of Adam, that which will not return to you has gone from you, and that which will depart from you remains with you. O son of Adam, refrain from reaching what cannot be attained, from seeking what cannot be overtaken, from pursuing what cannot be found, and cut off your hope for what you have lost of things. Know that many a thing sought is evil for its seeker. O son of Adam, patience is only at the time of calamity, and greater than the calamity is the evil replacement after it. Yesterday is an accepted witness, a trustworthy performer, a wise arrival; it has bereaved you of itself and left in your hands its wisdom. Today is a friend bidding farewell; it was long in absence and swift in departure, and before it a just witness has passed. O son of Adam, origins have passed for us of which we are branches; the branch does not remain after its origin. O son of Adam, the people of this abode are but travelers; they do not untie the knots of the saddles except in another place, and they make do with borrowed things. How excellent is gratitude to the Giver of blessings and submission to the Changer. Endurance is only after extinction; we were created when we were not, and we shall perish then return. Verily, the borrowed things are today, and the gifts are tomorrow. Verily, a monstrous stripping or a plentiful gift has drawn near to us; so set right what you are going toward by what you are departing from. You are only in this abode a passing thing; the fates are shooting at you. That in which you are is a spoil for calamities. You do not receive a blessing except by parting with another, and no one of you who lives long faces a day of his life except by demolishing another of his appointed term, and no trace comes to life for him except a trace dies for him. And from Munīr, the mawlā of al-Faḍl b. Abī ʿAyyāsh, who said: I was sitting with Ibn Munabbih when a man came to him and said: I passed by so-and-so and he was reviling you. He became angry and said: Did Satan find no messenger other than you? I had not left him before that reviler came and greeted Wahb, and he returned the greeting, extended his hand, shook hands with him, and seated him beside him. He died in Ṣanʿāʾ in this year. It is also said: in the year one hundred and fourteen. Saʿd b. Masʿūd, Abū Masʿūd al-Tujībī: Of Tujīb, he came as a delegate to Sulaymān b. ʿAbd al-Malik. He was a righteous man, and he transmitted one ḥadīth. ʿUmar b. ʿAbd al-ʿAzīz sent him to the people of Ifrīqiyyah to teach its people understanding in religion.
Tarikh (al-Tabari) 2524No grade recorded
عَزْلِ أَشْرَسَ عَنْ خُرَاسَانَ وَاسْتِعْمَالِ الْجُنَيْدِ وفِي سَنَةُ إِحْدَى عَشْرَةَ وَمِائَةٍ عَزَلَ هِشَامٌ أَشْرَسَ بْنَ عَبْدِ اللَّهِ عَنْ خُرَاسَانَ. وَكَانَ سَبَبُ ذَلِكَ أَنَّ شَدَّادَ بْنَ خُلَيْدٍ الْبَاهِلِيَّ شَكَاهُ إِلَى هِشَامٍ، فَعَزَلَهُ وَاسْتَعْمَلَ الْجُنَيْدَ بْنَ عَبْدِ الرَّحْمَنِ عَلَى خُرَاسَانَ، وَهُوَ الْجُنَيْدُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ عَمْرِو بْنِ الْحَارِثِ بْنِ خَارِجَةَ بْنِ سِنَانِ بْنِ أَبِي حَارِثَةَ الْمُرِّيُّ. وَكَانَ سَبَبُ اسْتِعْمَالِهِ أَنَّهُ أَهْدَى لِأُمِّ حَكِيمٍ بِنْتِ يَحْيَى بْنِ الْحَكَمِ امْرَأَةِ هِشَامٍ قِلَادَةً فِي جَوْهَرٍ، فَأَعْجَبَتْ هِشَامًا، فَأَهْدَى لِهِشَامٍ قِلَادَةً أُخْرَى، فَاسْتَعْمَلَهُ وَحَمَلَهُ عَلَى ثَمَانِيَةٍ مِنَ الْبَرِيدِ، فَقَدِمَ خُرَاسَانَ فِي خَمْسِمِائَةٍ وَسَارَ إِلَى مَا وَرَاءَ النَّهْرِ، وَسَارَ مَعَهُ حَطَّابُ بْنُ مُحْرِزٍ السُّلَمِيُّ خَلِيفَةُ أَشْرَسَ بِخُرَاسَانَ وَقَطَعَا النَّهْرَ. وَأَرْسَلَ الْجُنَيْدُ إِلَى أَشْرَسَ وَهُوَ يُقَاتِلُ أَهْلَ بُخَارَى وَالصُّغْدِ: أَنْ أَمِدَّنِي بَخَيْلٍ، وَخَافَ أَنْ يَقْتَطِعَ دُونَهُ، فَوَجَّهَ إِلَيْهِ أَشْرَسُ عَامِرَ بْنَ مَالِكٍ الْحِمَّانِيَّ، فَلَمَّا كَانَ عَامِرٌ بِبَعْضِ الطَّرِيقِ عَرَضَ لَهُ التُّرْكُ وَالصُّغْدُ، فَدَخَلَ حَائِطًا حَصِينًا وَقَاتَلَهُمْ عَلَى الثُّلْمَةِ، وَمَعَهُ وَرْدُ بْنُ زِيَادِ بْنِ أَدْهَمَ بْنِ كُلْثُومٍ ابْنِ أَخِي الْأَسْوَدِ بْنِ كُلْثُومٍ وَوَاصِلُ بْنُ عَمْرٍو الْقَيْسِيُّ. فَخَرَجَ وَاصِلٌ وَعَاصِمُ بْنُ عُمَيْرٍ السَّمَرْقَنْدِيُّ وَمَعَهُمَا غَيْرُهُمَا، فَاسْتَدَارُوا حَتَّى صَارُوا مِنْ وَرَاءِ الْمَاءِ الَّذِي هُنَاكَ. ثُمَّ جَمَعُوا قَصَبًا وَخَشَبًا وَعَبَرُوا عَلَيْهِ، فَلَمْ يَشْعُرْ خَاقَانُ إِلَّا وَالتَّكْبِيرُ مِنْ خَلْفِهِ، وَحَمَلَ الْمُسْلِمُونَ عَلَى التُّرْكِ، ( فَقَاتَلُوهُمْ فَقَتَلُوا عَظِيمًا مِنْ عُظَمَائِهِمْ ) وَانْهَزَمَ التُّرْكُ، وَسَارَ عَامِرٌ إِلَى الْجُنَيْدِ، فَلَقِيَهُ وَأَقْبَلَ مَعَهُ، وَعَلَى مُقَدِّمَةِ الْجُنَيْدِ عُمَارَةُ بْنُ حُرَيْمٍ، فَلَمَّا انْتَهَى إِلَى فَرْسَخَيْنِ مِنْ بِيكَنْدَ تَلَقَّتْهُ خَيْلُ التُّرْكِ فَقَاتَلَهُمْ، فَكَادَ الْجُنَيْدُ يَهْلِكُ وَمَنْ مَعَهُ، ثُمَّ أَظْهَرَهُ اللَّهُ وَسَارَ حَتَّى قَدِمَ الْعَسْكَرَ، فَظَفِرَ الْجُنَيْدُ وَقَتَلَ التُّرْكَ، وَزَحَفَ إِلَيْهِ خَاقَانُ، فَالْتَقَوْا دُونَ رُزْمَانَ مِنْ بِلَادِ سَمَرْقَنْدَ، وَقَطَنُ بْنُ قُتَيْبَةَ عَلَى سَاقَةِ الْجُنَيْدِ. فَأَسَرَ الْجُنَيْدُ مِنَ التُّرْكِ ابْنَ أَخِي خَاقَانَ فِي هَذِهِ الْغَزَاةِ فَبَعَثَ بِهِ إِلَى هِشَامٍ. وَكَانَ الْجُنَيْدُ قَدِ اسْتَخْلَفَ فِي غَزْوَتِهِ هَذِهِ مُجَشِّرَ بْنَ مُزَاحِمٍ السُّلَمِيَّ عَلَى مَرْوَ، وَوَلَّى سَوْرَةَ بْنَ الْحُرِّ التَّمِيمِيَّ بَلْخًا، وَأَوْفَدَ لَمَّا أَصَابَ فِي وَجْهِهِ هَذَا وَفْدًا إِلَى هِشَامٍ، وَرَجَعَ الْجُنَيْدُ إِلَى مَرْوَ وَقَدْ ظَفِرَ، فَقَالَ خَاقَانُ: هَذَا غُلَامٌ مُتْرَفٌ هَزَمَنِيَ الْعَامَ وَأَنَا مُهْلِكُهُ فِي قَابِلٍ. وَاسْتَعْمَلَ الْجُنَيْدُ عُمَّالَهُ وَلَمْ يَسْتَعْمِلْ إِلَّا مُضَرِيًّا، اسْتَعْمَلَ قَطَنَ بْنَ قُتَيْبَةَ عَلَى بُخَارَى، وَالْوَلِيدَ بْنَ الْقَعْقَاعِ الْعَبْسِيَّ عَلَى هَرَاةَ، وَحَبِيبَ بْنَ مُرَّةَ الْعَبْسِيَّ عَلَى شُرَطِهِ، وَعَلَى بَلْخٍ مُسْلِمَ بْنَ عَبْدِ الرَّحْمَنِ الْبَاهِلِيَّ، وَكَانَ عَلَيْهَا نَصْرُ بْنُ سَيَّارٍ، وَكَانَ مَا بَيْنَهُ وَبَيْنَ الْبَاهِلِيِّينَ مُتَبَاعِدًا لِمَا كَانَ بَيْنَهُمْ بِالْبَرُوقَانِ، وَأَرْسَلَ مُسْلِمٌ إِلَى نَصْرٍ فَصَادَفُوهُ نَائِمًا، فَجَاءُوا بِهِ فِي قَمِيصٍ لَيْسَ عَلَيْهِ سَرَاوِيلُ مُلَبَّبًا، فَقَالَ شَيْخٌ مِنْ مُضَرَ: جِئْتُمْ بِهِ عَلَى هَذِهِ الْحَالِ ! فَعَزَلَ الْجُنَيْدُ مُسْلِمًا عَنْ بَلْخٍ وَاسْتَعْمَلَ يَحْيَى بْنَ ضُبَيْعَةَ، وَاسْتَعْمَلَ عَلَى خَرَاجِ سَمَرْقَنْدَ شَدَّادَ بْنَ خُلَيْدٍ الْبَاهِلِيَّ.
✧ The dismissal of Ashras from Khurasan and the appointment of al-Junayd In the year one hundred and eleven, Hisham dismissed Ashras b. ʿAbd Allah from Khurasan. The reason for that was that Shaddad b. Khulayd al-Bahili complained about him to Hisham, so he dismissed him and appointed al-Junayd b. ʿAbd al-Rahman over Khurasan. He is al-Junayd b. ʿAbd al-Rahman b. ʿAmr b. al-Harith b. Kharija b. Sinan b. Abi Haritha al-Murri. The reason for his appointment was that he gave as a gift to Umm Hakim bt. Yahya b. al-Hakam, the wife of Hisham, a necklace of jewels, and it pleased Hisham. Then he gave Hisham another necklace as a gift, so he appointed him and carried him on eight post-horses. He arrived in Khurasan with five hundred men and marched to what is beyond the river. With him marched Hattab b. Muhriz al-Sulami, the deputy of Ashras in Khurasan, and they crossed the river. Al-Junayd sent to Ashras while he was fighting the people of Bukhara and al-Sughd: "Reinforce me with cavalry," fearing that he would be cut off before him. Ashras sent to him ʿAmir b. Malik al-Himmani. When ʿAmir was on part of the road, the Turks and the Sughdians confronted him, so he entered a fortified enclosure and fought them at the breach. With him were Ward b. Ziyad b. Adham b. Kulthum, the nephew of al-Aswad b. Kulthum, and Wasil b. ʿAmr al-Qaysi. Wasil and ʿAsim b. ʿUmayr al-Samarqandi went out, and with them were others besides them. They went around until they came from behind the water that was there. Then they gathered reeds and wood and crossed over it. Khaqan was not aware until the takbir came from behind him, and the Muslims charged the Turks, and they fought them and killed a great one of their great men. The Turks were defeated, and ʿAmir marched to al-Junayd. He met him and came along with him. At the vanguard of al-Junayd was ʿUmara b. Huraym. When he reached two parasangs from Baykand, the cavalry of the Turks met him, and he fought them. Al-Junayd and those with him almost perished, but then God gave him victory. He marched until he arrived at the camp. Al-Junayd triumphed and killed the Turks. Khaqan advanced against him, and they met before Ruzman in the land of Samarqand, with Qatan b. Qutayba at the rear of al-Junayd. Al-Junayd captured from the Turks the nephew of Khaqan in this campaign and sent him to Hisham. Al-Junayd had appointed as his deputy in this campaign Mujashshir b. Muzahim al-Sulami over Marw, and he appointed Sawra b. al-Hurr al-Tamimi over Balkh. He sent a delegation to Hisham when he achieved what he did in this direction. Al-Junayd returned to Marw victorious. Khaqan said: "This is a pampered youth who defeated me this year, but I shall destroy him next year." Al-Junayd appointed his governors and appointed none but a Mudari. He appointed Qatan b. Qutayba over Bukhara, al-Walid b. al-Qaʿqaʿ al-ʿAbsi over Herat, Habib b. Murra al-ʿAbsi over his shurta, and over Balkh Muslim b. ʿAbd al-Rahman al-Bahili. Previously, Nasr b. Sayyar had been over it. There was distance between him and the Bahilis because of what had occurred between them at al-Baruqan. Muslim sent to Nasr, and they found him sleeping. They brought him in a shirt without trousers, grabbed by the collar. A shaykh from Mudar said: "You brought him in this state!" So al-Junayd dismissed Muslim from Balkh and appointed Yahya b. Dubayʿa, and he appointed Shaddad b. Khulayd al-Bahili over the kharaj of Samarqand.
Tarikh (al-Tabari) 2525No grade recorded
ذِكْرُ عِدَّةِ حَوَادِثَ فِي سنة إحدى عشر ومائة غَزَا مُعَاوِيَةُ بْنُ هِشَامٍ الصَّائِفَةَ الْيُسْرَى ، وَغَزَا سَعِيدُ بْنُ هِشَامٍ الصَّائِفَةَ الْيُمْنَى حَتَّى أَتَى قَيْسَارِيَّةَ، وَغَزَا فِي الْبَحْرِ عَبْدُ اللَّهِ بْنُ أَبِي مَرْيَمَ. وَاسْتَعْمَلَ هِشَامٌ عَلَى عَامَّةِ النَّاسِ مِنَ الشَّامِ وَمِصْرَ الْحَكَمَ بْنَ قَيْسِ بْنِ مَخْرَمَةَ بْنِ عَبْدِ الْمُطَّلِبِ بْنِ عَبْدِ مَنَافٍ. وَفِيهَا اسْتَعْمَلَ هِشَامٌ الْجَرَّاحَ بْنَ عَبْدِ اللَّهِ الْحَكَمِيَّ عَلَى إِرْمِينِيَّةَ، وَعَزَلَ أَخَاهُ مَسْلَمَةَ بْنَ عَبْدِ الْمَلِكِ، فَدَخَلَ بِلَادَ الْخَزَرِ مِنْ نَاحِيَةِ تَفْلِيسَ، فَفَتَحَ مَدِينَتَهُمُ الْبَيْضَاءَ وَانْصَرَفَ سَالِمًا، فَجُمِعَتِ الْخَزَرُ وَحُشِدَتْ، وَسَارَتْ إِلَى بِلَادِ الْإِسْلَامِ، وَكَانَ سَبَبُ قَتْلِ الْجَرَّاحِ، عَلَى مَا نَذْكُرُهُ إِنْ شَاءَ اللَّهُ تَعَالَى. وَفِيهَا عَزَلَ عُبَيْدَةُ بْنُ عَبْدِ الرَّحْمَنِ، عَامِلُ إِفْرِيقِيَّةَ، عُثْمَانَ بْنَ نِسْعَةَ عَنِ الْأَنْدَلُسِ، وَاسْتَعْمَلَ بَعْدَهُ الْهَيْثَمَ بْنَ عُبَيْدٍ الْكِنَانِيَّ، وَقَدِمَهَا فِي الْمُحَرَّمِ سَنَةَ إِحْدَى عَشْرَةَ وَمِائَةٍ، وَتُوُفِّيَ فِي ذِي الْحِجَّةِ مِنَ السَّنَةِ، فَكَانَتْ وِلَايَتُهُ عَشَرَةَ أَشْهُرٍ. وَحَجَّ بِالنَّاسِ هَذِهِ السَّنَةَ إِبْرَاهِيمُ بْنُ هِشَامٍ الْمَخْزُومِيُّ، فَكَانَ الْعُمَّالُ مَنْ تَقَدَّمَ ذِكْرُهُمْ إِلَّا خُرَاسَانَ كَانَ بِهَا الْجُنَيْدُ، وَكَانَ بِإِرْمِينِيَّةَ الْجَرَّاحُ بْنُ عَبْدِ اللَّهِ. وَفِيهَا قَصَدَتِ التُّرْكُ بِلَادَ أَذْرَبِيجَانَ فَلَقِيَهُمُ الْحَارِثُ بْنُ عَمْرٍو فَهَزَمَهُمْ ، وَلَمَّا وَصَلَ الْجُنَيْدُ بْنُ عَبْدِ الرَّحْمَنِ إِلَى خُرَاسَانَ أَمِيرًا عَلَيْهَا، تَلَقَّتْهُ خُيُولُ الْأَتْرَاكِ مُنْهَزِمِينَ مِنَ الْمُسْلِمِينَ وَهُوَ فِي سَبْعَةِ آلَافٍ، فَتَصَافُّوا وَاقْتَتَلُوا قِتَالًا شَدِيدًا، وَطَمِعُوا فِيهِ وَفِيمَنْ مَعَهُ لِقِلَّتِهِمْ بِالنِّسْبَةِ إِلَيْهِمْ، وَمَعَهُمْ مِلْكُهُمْ خَاقَانُ، فَكَادَ الْجُنَيْدُ أَنْ يَهْلَكَ، ثُمَّ أَظْفَرَهُ اللَّهُ بِهِمْ، فَهَزَمَهُمْ هَزِيمَةً مُنْكَرَةً، وَأَسَرَ ابْنَ أَخِي مَلِكِهِمْ، وَبَعَثَ بِهِ إِلَى الْخَلِيفَةِ.
✧ Mention of several events In the year 111, Muʿāwiyah b. Hishām raided the left summer expedition, and Saʿīd b. Hishām raided the right summer expedition until he reached Caesarea, and ʿAbd Allāh b. Abī Maryam raided by sea. Hishām appointed al-Ḥakam b. Qays b. Makhramah b. ʿAbd al-Muṭṭalib b. ʿAbd Manāf over the general mass of people of Syria and Egypt. In it, Hishām appointed al-Jarrāḥ b. ʿAbd Allāh al-Ḥakamī over Armenia, and dismissed his brother Maslamah b. ʿAbd al-Malik. He entered the land of the Khazars from the direction of Tiflīs, conquered their city al-Bayḍāʾ, and returned safely. The Khazars gathered and mobilized, and marched to the lands of Islam. This was the cause of the killing of al-Jarrāḥ, as we shall mention, God Almighty willing. In it, ʿUbaydah b. ʿAbd al-Raḥmān, the governor of Ifrīqiyah, dismissed ʿUthmān b. Nisʿah from al-Andalus, and appointed after him al-Haytham b. ʿUbayd al-Kinānī. He arrived there in Muḥarram of the year 111, and died in Dhū al-Ḥijjah of the year, his tenure being ten months. In this year, Ibrāhīm b. Hishām al-Makhzūmī led the pilgrimage. The governors were those mentioned previously, except Khurasān, where al-Junayd was, and Armenia, where al-Jarrāḥ b. ʿAbd Allāh was. In it, the Turks headed for the land of Adharbayjān, and al-Ḥārith b. ʿAmr met them and defeated them. When al-Junayd b. ʿAbd al-Raḥmān arrived in Khurasān as its amir, the cavalry of the Turks, fleeing from the Muslims, met him while he was with seven thousand. They drew up in ranks and fought a fierce battle. They coveted him and those with him because of their small number relative to them, and their king Khāqān was with them. Al-Junayd was on the verge of perishing, then God granted him victory over them, and he routed them with a disgraceful defeat, and captured the nephew of their king, and sent him to the caliph.
Tarikh (al-Tabari) 2526No grade recorded
ذِكْرُ مَنْ تُوُفِّيَ فِي سنة إحدى عشرة ومائة مِنَ الْأَكَابِرِ الْحَجَّاجُ الْعَابِدُ الْحَجَّاجُ الْعَابِدُ: عن مُحَمَّدُ بْنُ صَالِحٍ التَّمِيمِيُّ، قَالَ: قَالَ أَبُو عَبْدِ اللَّهِ مُؤَذِّنُ مَسْجِدِ بَنِي جَرَادٍ: جَاوَرَنِي شَابٌّ فَكُنْتُ إِذَا أَذَّنْتُ لِلصَّلَاةِ وَافَى كَأَنَّهُ نُقْرَةٌ فِي قَفَايَ، فَإِذَا صَلَّيْتُ صَلَّى ثُمَّ لَبِسَ نَعْلَيْهِ ثُمَّ دَخَلَ إِلَى مَنْزِلِهِ، فَكُنْتُ أَتَمَنَّى أَنْ يُكَلِّمَنِي أَوْ يَسْأَلَنِي حَاجَةً، فَقَالَ لِي ذَاتَ يَوْمٍ: يَا أَبَا عَبْدِ اللَّهِ، عِنْدَكَ مُصْحَفٌ تُعِيرُنِي أَقْرَأُ فِيهِ، فَأَخْرَجْتُ إِلَيْهِ مُصْحَفًا وَرَفَعْتُهُ إِلَيْهِ فَضَمَّهُ إِلَى صَدْرِهِ، ثُمَّ قَالَ: لَيَكُونُنَّ [الْيَوْمَ] لِي وَلَكَ شَأْنٌ، فَفَقَدْتُهُ ذَلِكَ الْيَوْمَ، فَلَمْ أَرَهُ يَخْرُجُ، فَأَقَمْتُ لِلْمَغْرِبِ فَلَمْ يَخْرُجْ، وَأَقَمْتُ لِعِشَاءِ الْآخِرَةِ فَلَمْ يَخْرُجْ، فَسَاءَ ظَنِّي، فَلَمَّا صَلَّيْتُ الْعِشَاءَ الْآخِرَةَ جِئْتُ إِلَى الدَّارِ الَّتِي هُوَ فِيهَا، فَإِذَا فِيهَا دَلْوٌ وَمَطْهَرَةٌ، وَإِذَا عَلَى بَابِهِ سِتْرٌ، فَدَفَعْتُ الْبَابَ فَإِذَا بِهِ مَيِّتٌ وَالْمُصْحَفُ فِي حِجْرِهِ، فَأَخَذْتُ الْمُصْحَفَ مِنْ حِجْرِهِ، وَاسْتَعَنْتُ بِقَوْمٍ عَلَى حَمْلِهِ حَتَّى وَضَعْنَاهُ عَلَى سَرِيرِهِ، وَبَقِيتُ أُفَكِّرُ لَيْلَتِي مَنْ أُكَلِّمُ حَتَّى يُكَفِّنَهُ، فَأَذَّنْتُ لِلْفَجْرِ بِوَقْتٍ، وَدَخَلْتُ الْمَسْجِدَ لِأَرْكَعَ، فَإِذَا بِضَوْءٍ فِي الْقِبْلَةِ، فَدَنَوْتُ مِنْهُ فَإِذَا كَفَنٌ مَلْفُوفٌ فِي الْقِبْلَةِ، فَأَخَذْتُهُ وَحَمِدْتُ اللَّهَ عَزَّ وَجَلَّ وَأَدْخَلْتُهُ الْبَيْتَ وَخَرَجْتُ، فَأَقَمْتُ الصَّلَاةَ، فَلَمَّا سَلَّمْتُ إِذَا عَنْ يَمِينِي ثَابِتٌ الْبُنَانِيُّ وَمَالِكُ ابْنُ دِينَارٍ، وَحَبِيبٌ الْفَارِسِيُّ، وَصَالِحٌ الْمُرِّيُّ، فَقُلْتُ: يَا إِخْوَانِي، مَا غَدَا بِكُمْ؟ قَالُوا لِي: مَاتَ فِي جِوَارِكَ اللَّيْلَةَ أَحَدٌ، قُلْتُ: مَاتَ شَابٌّ كَانَ يُصَلِّي مَعِي الصَّلَوَاتِ، فَقَالُوا لِي: أَرِنَاهُ، فَلَمَّا دَخَلُوا عَلَيْهِ كَشَفَ مَالِكُ بْنُ دِينَارٍ عَنْ وَجْهِهِ، ثُمَّ قَبَّلَ مَوْضِعَ سُجُودِهِ، ثُمَّ قَالَ: بِأَبِي أَنْتَ يَا حَجَّاجُ إِذَا عُرِفْتَ فِي مَوْضِعٍ تَحَوَّلْتَ مِنْهُ إِلَى مَوْضِعٍ غَيْرِهِ، ثُمَّ أَخَذُوا فِي غَسْلِهِ وَإِذَا مَعَ كُلِّ وَاحِدٍ مِنْهُمْ كَفَنٌ، فَقَالَ وَاحِدٌ مِنْهُمْ: أَنَا أُكَفِّنُهُ، فَلَمَّا طَالَ ذَلِكَ مِنْهُمْ قُلْتُ لَهُمْ: إِنِّي فَكَّرْتُ فِي أَمْرِهِ اللَّيْلَةَ فَقُلْتُ: مَنْ أُكَلِّمُ حَتَّى يُكَفِّنَهُ، فَأَتَيْتُ الْمَسْجِدَ فَأَذَّنْتُ ثُمَّ دَخَلْتُ لِأَرْكَعَ فَإِذَا كَفَنٌ مَلْفُوفٌ لَا أَدْرِي مَنْ وَضَعَهُ، فَقَالُوا: يُكَفَّنُ فِي ذَلِكَ الْكَفَنِ، فَكَفَّنَّاهُ وَأَخْرَجْنَاهُ، فَمَا كِدْنَا نَرْفَعُ جِنَازَتَهُ مِنْ كَثْرَةٍ مَنْ حَضَرِهِ مِنَ الْجَمْعِ.
✧ Mention of those among the notable who died in the year one hundred and eleven Al-Ḥajjāj the Devout — Al-Ḥajjāj the Devout: From Muḥammad b. Ṣāliḥ al-Tamīmī, who said: Abū ʿAbd Allāh, the muezzin of the mosque of Banū Jarād, said: A young man became my neighbor. Whenever I called the adhān for prayer, he would appear as if he were a peck on the back of my neck. When I prayed, he prayed, then put on his sandals and entered his dwelling. I used to wish that he would speak to me or ask me for something. One day he said to me: “O Abū ʿAbd Allāh, do you have a muṣḥaf you could lend me to read from?” I brought out a muṣḥaf and handed it up to him. He clasped it to his chest and said: “Today you and I shall surely have an affair.” I missed him that day and did not see him come out. I called the iqāmah for maghrib, but he did not come out. I called the iqāmah for the last ʿishāʾ, but he did not come out. My suspicions turned bad. When I had prayed the last ʿishāʾ, I went to the house where he was. In it there was a bucket and a water vessel, and over his door there was a curtain. I pushed the door, and there he was, dead, with the muṣḥaf in his lap. I took the muṣḥaf from his lap and sought help from some people to carry him until we placed him on his bier. I spent the night thinking about whom I should speak to so that he might be shrouded. I called the adhān for dawn at its time and entered the mosque to pray. There was a light in the qiblah. I approached it, and there was a shroud folded in the qiblah. I took it, praised God (mighty and majestic be He), brought it into the house, and went out. I called the iqāmah for prayer. When I had said the salām, there on my right were Thābit al-Bunānī, Mālik b. Dīnār, Ḥabīb al-Fārisī, and Ṣāliḥ al-Murrī. I said: “O my brothers, what has brought you here so early?” They said to me: “Someone died in your neighborhood last night.” I said: “A young man who used to pray with me at the prayers has died.” They said to me: “Show him to us.” When they entered upon him, Mālik b. Dīnār uncovered his face and kissed the place of his prostration, then said: “May my father and mother be your ransom, O Ḥajjāj! When you were recognized in a place, you moved from it to another place.” Then they set about washing him, and each of them had a shroud with him. One of them said: “I will shroud him.” When that went on long among them, I said to them: “I thought about his matter last night and said: Whom shall I speak to so that he may be shrouded? I came to the mosque and called the adhān, then entered to pray, and there was a folded shroud. I do not know who placed it there.” They said: “He is to be shrouded in that shroud.” So we shrouded him and brought him out, and we could scarcely lift his bier because of the great number of people who attended from the crowd.
Tarikh (al-Tabari) 2527No grade recorded
قَتْلِ الْجَرَّاحِ الْحَكَمِيِّ وفِي سَنَةُ اثْنَتَيْ عَشْرَةَ وَمِائَةٍ قُتِلَ الْجَرَّاحُ بْنُ عَبْدِ اللَّهِ الْحَكَمِيُّ. وَسَبَبُ ذَلِكَ مَا ذَكَرْنَاهُ قَبْلُ مِنْ دُخُولِهِ بِلَادَ الْخَزَرِ وَانْهِزَامِهِمْ، فَلَمَّا هَزَمَهُمُ اجْتَمَعَ الْخَزَرُ وَالتُّرْكُ مِنْ نَاحِيَةِ اللَّانِ، فَلَقِيَهُمُ الْجَرَّاحُ بْنُ عَبْدِ اللَّهِ فِيمَنْ مَعَهُ مِنْ أَهْلِ الشَّامِ، فَاقْتَتَلُوا أَشَدَّ قِتَالٍ رَآهُ النَّاسُ، فَصَبَرَ الْفَرِيقَانِ، وَتَكَاثَرَتِ الْخَزَرُ وَالتُّرْكُ عَلَى الْمُسْلِمِينَ، فَاسْتُشْهِدَ الْجَرَّاحُ وَمَنْ كَانَ مَعَهُ بِمَرْجِ أَرْدَبِيلَ، وَكَانَ قَدِ اسْتَخْلَفَ أَخَاهُ الْحَجَّاجَ بْنَ عَبْدِ اللَّهِ عَلَى إِرْمِينِيَّةَ. وَلَمَّا قُتِلَ الْجَرَّاحُ طَمِعَ الْخَزَرُ وَأَوْغَلُوا فِي الْبِلَادِ حَتَّى قَارَبُوا الْمَوْصِلَ، وَعَظُمَ الْخَطْبُ عَلَى الْمُسْلِمِينَ. وَكَانَ الْجَرَّاحُ خَيِّرًا فَاضِلًا مِنْ عُمَّالِ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ، وَرَثَاهُ كَثِيرٌ مِنَ الشُّعَرَاءِ. وَقِيلَ: كَانَ قَتْلُهُ بِبَلَنْجَرَ. وَلَمَّا بَلَغَ هِشَامًا خَبَرُهُ دَعَا سَعِيدًا الْحَرَشِيَّ فَقَالَ لَهُ: بَلَغَنِي أَنَّ الْجَرَّاحَ قَدِ انْحَازَ عَنِ الْمُشْرِكِينَ. قَالَ: كَلَّا يَا أَمِيرَ الْمُؤْمِنِينَ، الْجَرَّاحُ أَعْرَفُ بِاللَّهِ مِنْ أَنْ يَنْهَزِمَ، وَلَكِنَّهُ قُتِلَ. قَالَ: فَمَا رَأْيُكَ ؟ قَالَ: تَبْعَثُنِي عَلَى أَرْبَعِينَ دَابَّةً مِنْ دَوَابِّ الْبَرِيدِ، ثُمَّ تَبْعَثُ إِلَيَّ كُلَّ يَوْمٍ أَرْبَعِينَ رَجُلًا، ثُمَّ اكْتُبْ إِلَى أُمَرَاءِ الْأَجْنَادِ يُوَافُونِي. فَفَعَلَ ذَلِكَ هِشَامٌ، وَسَارَ الْحَرَشِيُّ، فَكَّانِ لَا يَمُرُّ بِمَدِينَةٍ إِلَّا وَيَسْتَنْهِضُ أَهْلَهَا فَيُجِيبُهُ مَنْ يُرِيدُ الْجِهَادَ، وَلَمْ يَزَلْ كَذَلِكَ حَتَّى وَصَلَ إِلَى مَدِينَةِ أَرْزَنَ، فَلَقِيَهُ جَمَاعَةٌ مِنْ أَصْحَابِ الْجَرَّاحِ، وَبَكَوْا وَبَكَى لِبُكَائِهِمْ وَفَرَّقَ فِيهِمْ نَفَقَةً وَرَدَّهُمْ مَعَهُ، وَجَعَلَ لَا يَلْقَاهُ أَحَدٌ مِنْ أَصْحَابِ الْجَرَّاحِ إِلَّا رَدَّهُ مَعَهُ، وَوَصَلَ إِلَى خِلَاطٍ، وَهِيَ مُمْتَنِعَةٌ عَلَيْهِ، فَحَصَرَهَا أَيْضًا وَفَتَحَهَا وَقَسَّمَ غَنَائِمَهَا فِي أَصْحَابِهِ. ثُمَّ سَارَ عَنْ خِلَاطٍ وَفَتَحَ الْحُصُونَ وَالْقِلَاعَ شَيْئًا بَعْدَ شَيْءٍ إِلَى أَنْ وَصَلَ إِلَى بَرْذَعَةَ فَنَزَلَهَا. وَكَانَ ابْنُ خَاقَانَ يَوْمَئِذٍ بِأَذْرَبِيجَانَ يُغِيرُ وَيَنْهَبُ وَيَسْبِي وَيَقْتُلُ، وَهُوَ مُحَاصِرٌ مَدِينَةَ وَرْثَانَ، فَخَافَ الْحَرَشِيُّ أَنْ يَمْلِكَهَا، فَأَرْسَلَ بَعْضَ أَصْحَابِهِ إِلَى أَهْلِ وَرْثَانَ سِرًّا يُعَرِّفُهُمْ وُصُولَهُمْ وَيَأْمُرُهُمْ بِالصَّبْرِ، فَسَارَ الْقَاصِدُ، وَلَقِيَهُ بَعْضُ الْخَزَرِ فَأَخَذُوهُ وَسَأَلُوهُ عَنْ حَالِهِ، فَأَخْبَرَهُمْ وَصَدَقَهُمْ، فَقَالُوا لَهُ: إِنْ فَعَلْتَ مَا نَأْمُرُكَ بِهِ أَحْسَنَّا إِلَيْكَ وَأَطْلَقْنَاكَ وَإِلَّا قَتَلْنَاكَ. قَالَ: فَمَا الَّذِي تُرِيدُونَ ؟ قَالُوا: تَقُولُ لَأَهْلِ وَرْثَانَ إِنَّكُمْ لَيْسَ لَكُمْ مَدَدٌ وَلَا مَنْ يَكْشِفُ مَا بِكُمْ، وَتَأْمُرُهُمْ بِتَسْلِيمِ الْبَلَدِ إِلَيْنَا. فَأَجَابَهُمْ إِلَى ذَلِكَ. فَلَمَّا قَارَبَ الْمَدِينَةَ وَقَفَ بِحَيْثُ يَسْمَعُ أَهْلُهَا كَلَامَهُ فَقَالَ لَهُمْ: أَتَعْرِفُونِي ؟ قَالُوا: نَعَمْ أَنْتَ فُلَانٌ. قَالَ: فَإِنَّ الْحَرَشِيُّ قَدْ وَصَلَ إِلَى مَكَانِ كَذَا فِي عَسَاكِرَ كَثِيرَةٍ، وَهُوَ يَأْمُرُكُمْ بِحِفْظِ الْبَلَدِ وَالصَّبْرِ، فَفِي هَذَيْنِ الْيَوْمَيْنِ يَصِلُ إِلَيْكُمْ. فَرَفَعُوا أَصْوَاتَهُمْ بِالتَّكْبِيرِ وَالتَّهْلِيلِ. وَقَتَلَتِ الْخَزَرُ ذَلِكَ الرَّجُلَ وَرَحَلُوا عَنْ مَدِينَةِ وَرْثَانَ، فَوَصَلَهَا الْحَرَشِيُّ فِي الْعَسَاكِرِ وَلَيْسَ عِنْدَهَا أَحَدٌ. فَارْتَحَلَ يَطْلُبُ الْخَزَرَ إِلَى أَرْدَبِيلَ، فَسَارَ الْخَزَرُ عَنْهَا وَنَزَلَ الْحَرَشِيُّ بَاجَرْوَانَ، فَأَتَاهُ فَارِسٌ عَلَى فَرَسٍ أَبْيَضَ فَسَلَّمَ عَلَيْهِ وَقَالَ لَهُ: هَلْ لَكَ أَيُّهَا الْأَمِيرُ فِي الْجِهَادِ وَالْغَنِيمَةِ ؟ قَالَ: كَيْفَ لِي بِذَلِكَ ؟ قَالَ: هَذَا عَسْكَرُ الْخَزَرِ فِي عَشَرَةِ آلَافٍ، وَمَعَهُمْ خَمْسَةُ آلَافٍ مِنْ أَهْلِ بَيْتٍ مِنَ الْمُسْلِمِينَ أُسَارَى أَوْ سَبَايَا، وَقَدْ نَزَلُوا عَلَى أَرْبَعَةِ فَرَاسِخَ. فَسَارَ الْحَرَشِيُّ لَيْلًا فَوَافَاهُمْ آخِرَ اللَّيْلِ وَهُمْ نِيَامٌ، فَفَرَّقَ أَصْحَابَهُ فِي أَرْبَعِ جِهَاتٍ فَكَبَسَهُمْ مَعَ الْفَجْرِ، وَوَضَعَ الْمُسْلِمُونَ فِيهِمُ السَّيْفَ، فَمَا بَزَغَتِ الشَّمْسُ حَتَّى قُتِلُوا أَجْمَعِينَ غَيْرَ رَجُلٍ وَاحِدٍ، وَأَطْلَقَ الْحَرَشِيُّ مَنْ مَعَهُمْ مِنَ الْمُسْلِمِينَ وَأَخَذَهُمْ إِلَى بَاجَرْوَانَ، فَلَمَّا دَخَلَهَا أَتَاهُ ذَلِكَ الرَّجُلُ صَاحِبُ الْفَرَسِ الْأَبْيَضِ فَسَلَّمَ وَقَالَ: هَذَا جَيْشٌ لِلْخَزَرِ وَمَعَهُمْ أَمْوَالٌ لِلْمُسْلِمِينَ وَحُرَمُ الْجَرَّاحِ وَأَوْلَادُهُ بِمَكَانِ كَذَا. فَسَارَ الْحَرَشِيُّ إِلَيْهِمْ، فَمَا شَعَرُوا إِلَّا وَالْمُسْلِمُونَ مَعَهُمْ، فَوَضَعُوا فِيهِمُ السَّيْفَ فَقَتَلُوهُمْ كَيْفَ شَاءُوا، وَلَمْ يُفْلِتْ مِنَ الْخَزَرِ إِلَّا الشَّرِيدُ، وَاسْتَنْقَذُوا مَنْ مَعَهُمْ مِنَ الْمُسْلِمِينَ وَالْمُسْلِمَاتِ وَغَنِمُوا أَمْوَالَهُمْ، وَأَخَذَ أَوْلَادَ الْجَرَّاحِ فَأَكْرَمَهُمْ وَأَحْسَنَ إِلَيْهِمْ، وَحَمَلَ الْجَمِيعَ إِلَى بَاجَرْوَانَ. وَبَلَغَ خَبَرُ مَا فَعَلَهُ الْحَرَشِيُّ بِعَسَاكِرِ الْخَزَرِ ابْنَ مَلِكِهِمْ، فَوَبَّخَ عَسَاكِرَهُ وَذَمَّهُمْ وَنَسَبَهُمْ إِلَى الْعَجْزِ وَالْوَهَنِ، فَحَرَّضَ بَعْضُهُمْ بَعْضًا، وَأَشَارُوا عَلَيْهِ بِجَمْعِ أَصْحَابِهِ وَالْعَوْدِ إِلَى قِتَالِ الْحَرَشِيِّ. فَجَمَعَ أَصْحَابَهُ مِنْ نَوَاحِي أَذْرَبِيجَانَ، فَاجْتَمَعَ مَعَهُ عَسَاكِرُ كَثِيرَةٌ، وَسَارَ الْحَرَشِيُّ إِلَيْهِ فَالْتَقَيَا بِأَرْضِ بَرْزَنْدَ، وَاقْتَتَلَ النَّاسُ أَشَدَّ قِتَالٍ وَأَعْظَمَهُ، فَانْحَازَ الْمُسْلِمُونَ يَسِيرًا، فَحَرَّضَهُمُ الْحَرَشِيُّ وَأَمَرَهُمْ بِالصَّبْرِ فَعَادُوا إِلَى الْقِتَالِ وَصَدَقُوهُمُ الْحَمْلَةَ، وَاسْتَغَاثَ مَنْ مَعَ الْخَزَرِ مِنَ الْأُسَارَى وَنَادَوْا بِالتَّكْبِيرِ وَالتَّهْلِيلِ وَالدُّعَاءِ، فَعِنْدَهَا حَرَّضَ الْمُسْلِمُونَ بَعْضَهُمْ بَعْضًا وَلَمْ يَبْقَ أَحَدٌ إِلَّا وَبَكَى رَحْمَةً لِلْأَسْرَى، وَاشْتَدَّتْ نِكَايَتُهُمْ فِي الْعَدُوِّ، فَوَلَّوُا الْأَدْبَارَ مُنْهَزِمِينَ، وَتَبِعَهُمُ الْمُسْلِمُونَ حَتَّى بَلَغُوا بِهِمْ نَهْرَ أُرْسٍ، وَعَادُوا عَنْهُمْ وَحَوَوْا مَا فِي عَسَاكِرِهِمْ مِنَ الْأَمْوَالِ وَالْغَنَائِمِ، وَأَطْلَقُوا الْأَسْرَى وَالسَّبَايَا وَحَمَلُوا الْجَمِيعَ إِلَى بَاجَرْوَانَ. ثُمَّ إِنَّ ابْنَ مَلِكِ الْخَزَرِ جَمَعَ مَنْ لَحِقَ بِهِ مِنْ عَسَاكِرِهِ وَعَادَ بِهِمْ نَحْوَ الْحَرَشِيِّ، فَنَزَلَ عَلَى نَهْرِ الْبَيْلَقَانِ، وَبَلَغَ الْخَبَرُ إِلَى الْحَرَشِيِّ فَسَارَ نَحْوَهُ فِي عَسَاكِرِ الْمُسْلِمِينَ، فَوَافَاهُمْ وَهُمْ عَلَى نَهْرِ الْبَيْلَقَانِ، فَالْتَقَوْا هُنَاكَ، فَصَاحَ الْحَرَشِيُّ بِالنَّاسِ، فَحَمَلُوا حَمْلَةً صَادِقَةً ضَعْضَعُوا صُفُوفَ الْخَزَرِ، وَتَابَعَ الْحَمَلَاتِ وَصَبَرَ الْخَزَرُ صَبْرًا عَظِيمًا، ثُمَّ كَانَتِ الْهَزِيمَةُ عَلَيْهِمْ، فَوَلَّوُا الْأَدْبَارَ مُنْهَزِمِينَ، وَكَانَ مَنْ غَرِقَ مِنْهُمْ فِي النَّهْرِ أَكْثَرَ مِمَّنْ قُتِلَ. وَجَمَعَ الْحَرَشِيُّ الْغَنَائِمَ وَعَادَ إِلَى بَاجَرْوَانَ فَقَسَّمَهَا، وَأَرْسَلَ الْخُمْسَ إِلَى هِشَامِ بْنِ عَبْدِ الْمَلِكِ وَعَرَّفَهُ مَا فَتَحَ اللَّهُ عَلَى الْمُسْلِمِينَ، فَكَتَبَ إِلَيْهِ هِشَامٌ يَشْكُرُهُ. وَأَقَامَ بِبَاجَرْوَانَ، فَأَتَاهُ كِتَابُ هِشَامٍ يَأْمُرُهُ بِالْمَسِيرِ إِلَيْهِ، وَاسْتَعْمَلَ أَخَاهُ مَسْلَمَةَ بْنَ عَبْدِ الْمَلِكِ عَلَى إِرْمِينِيَّةَ وَأَذْرَبِيجَانَ، فَوَصَلَ إِلَى الْبِلَادِ وَسَارَ إِلَى التُّرْكِ فِي شِتَاءٍ شَدِيدٍ حَتَّى جَازَ الْبَابَ فِي آثَارِهِمْ.
✧ The Killing of al-Jarrāḥ al-Ḥakamī In the year one hundred and twelve, al-Jarrāḥ b. ʿAbd Allāh al-Ḥakamī was killed. The reason for that is what we mentioned before, namely his entry into the land of the Khazar and their defeat. When he defeated them, the Khazar and the Turks gathered from the direction of al-Lān, and al-Jarrāḥ b. ʿAbd Allāh met them with the Syrians who were with him. They fought the fiercest fighting that people had ever seen. Both sides held firm, and the Khazar and the Turks overwhelmed the Muslims in number, so al-Jarrāḥ and those with him were martyred at Marj Ardabīl. He had appointed his brother al-Ḥajjāj b. ʿAbd Allāh as his successor over Armenia. When al-Jarrāḥ was killed, the Khazar became covetous and penetrated deep into the lands until they approached al-Mawṣil, and the calamity upon the Muslims became great. Al-Jarrāḥ was a good and virtuous man, one of the governors of ʿUmar b. ʿAbd al-ʿAzīz, and many poets composed elegies for him. It is said that his killing was at Balanjar. When news of him reached Hishām, he summoned Saʿīd al-Ḥarashī and said to him: "It has reached me that al-Jarrāḥ has withdrawn from the polytheists." He said: "Not at all, O Commander of the Faithful. Al-Jarrāḥ knows God too well to flee, but he has been killed." He said: "What is your opinion?" He said: "Send me with forty mounts from the post animals, then send me forty men every day, and write to the commanders of the armies to join me." Hishām did that, and al-Ḥarashī set out. He did not pass by a city without summoning its people to rise up, and those who desired jihād answered him. He continued in this way until he reached the city of Arzan, where a group of al-Jarrāḥ's companions met him. They wept and he wept because of their weeping. He distributed money among them and brought them back with him. He made it a practice that no one of al-Jarrāḥ's companions met him except that he brought him back with him. He reached Khilāṭ, which was fortified against him, so he besieged it as well and conquered it, and divided its spoils among his companions. Then he departed from Khilāṭ and conquered the fortresses and castles one after another until he reached Bardhaʿa and encamped there. At that time Ibn Khāqān was in Azerbaijan raiding, plundering, taking captives, and killing, and he was besieging the city of Warthān. Al-Ḥarashī feared that he would take it, so he sent one of his companions secretly to the people of Warthān to inform them of their arrival and to command them to be patient. The messenger set out, and some of the Khazar met him and seized him. They asked him about his situation, and he told them and spoke truthfully. They said to him: "If you do what we command you, we will treat you well and release you; otherwise we will kill you." He said: "What do you want?" They said: "Tell the people of Warthān that they have no reinforcements and no one to relieve their distress, and command them to surrender the town to us." He agreed to that. When he approached the city, he stood where its people could hear his words and said to them: "Do you know me?" They said: "Yes, you are so-and-so." He said: "Al-Ḥarashī has arrived at such-and-such a place with many armies, and he commands you to guard the town and be patient, for within these two days he will reach you." They raised their voices with takbīr and tahlīl. The Khazar killed that man and departed from the city of Warthān. Al-Ḥarashī reached it with the armies, and no one was there. He departed in pursuit of the Khazar to Ardabīl, and the Khazar moved away from it. Al-Ḥarashī encamped at Bājarwān. A horseman came to him on a white horse, greeted him, and said to him: "Would you like, O emir, to engage in jihād and gain booty?" He said: "How can I do that?" He said: "This is the Khazar army of ten thousand, and with them are five thousand Muslims from a household, captives or prisoners. They have encamped four parasangs away." Al-Ḥarashī marched at night and reached them at the end of the night while they were asleep. He divided his companions into four directions and fell upon them at dawn. The Muslims put the sword to them, and by the time the sun rose they had all been killed except for one man. Al-Ḥarashī released the Muslims who were with them and brought them to Bājarwān. When he entered it, that man, the rider of the white horse, came to him, greeted him, and said: "This is an army of the Khazar, and with them are the wealth of the Muslims and the women and children of al-Jarrāḥ, at such-and-such a place." So al-Ḥarashī marched to them, and before they knew it the Muslims were upon them. They put the sword to them and killed them as they wished. None of the Khazar escaped except those who fled. They rescued the Muslim men and women who were with them, seized their wealth, and took the children of al-Jarrāḥ, honoring them and treating them well, and carried everyone to Bājarwān. News of what al-Ḥarashī had done to the Khazar armies reached their king's son, and he rebuked his armies, blamed them, and accused them of incapacity and weakness. They urged one another on and advised him to gather his forces and return to fight al-Ḥarashī. He gathered his forces from the districts of Azerbaijan, and many armies assembled with him. Al-Ḥarashī marched against him, and they met in the land of Barzand. The people fought the fiercest and greatest battle, and the Muslims withdrew a little. Al-Ḥarashī urged them on and commanded them to be patient, so they returned to the fight and met the enemy with a true charge. The captives with the Khazar cried out for help and called out with takbīr, tahlīl, and supplication. Then the Muslims urged one another on, and there remained no one who did not weep out of compassion for the captives. Their attack upon the enemy intensified, and they turned their backs in flight. The Muslims pursued them until they reached the river Aras, then turned back from them and gathered what was in their camps of wealth and spoils, released the captives and prisoners, and carried everyone to Bājarwān. Then the son of the king of the Khazar gathered those of his armies who had joined him and returned with them toward al-Ḥarashī. He encamped at the river al-Baylaqān. News reached al-Ḥarashī, so he marched toward him with the Muslim armies and came upon them at the river al-Baylaqān. They met there, and al-Ḥarashī shouted to the people, and they made a true charge that shattered the ranks of the Khazar. He continued the charges, and the Khazar held firm with great steadfastness. Then defeat came upon them, and they turned their backs in flight. Those of them who drowned in the river were more than those killed. Al-Ḥarashī gathered the spoils and returned to Bājarwān where he divided them, sent the fifth to Hishām b. ʿAbd al-Malik, and informed him of what God had granted the Muslims. Hishām wrote to him thanking him. He remained at Bājarwān, and a letter came to him from Hishām ordering him to travel to him. He appointed his brother Maslama b. ʿAbd al-Malik over Armenia and Azerbaijan. Maslama arrived in the lands and marched against the Turks in severe winter until he crossed the pass in pursuit of them.
Tarikh (al-Tabari) 2528No grade recorded
وَقْعَةِ الْجُنَيْدِ بِالشِّعْبِ وفِي سنة اثنتى عشرة ومائة خَرَجَ الْجُنَيْدُ غَازِيًا يُرِيدُ طَخَارِسْتَانَ، فَوَجَّهَ عُمَارَةَ بْنَ حُرَيْمٍ إِلَى طَخَارِسْتَانَ فِي ثَمَانِيَةَ عَشَرَ أَلْفًا، وَوَجَّهَ إِبْرَاهِيمَ بْنَ بَسَّامٍ اللَّيْثِيَّ فِي عَشَرَةِ آلَافٍ إِلَى وَجْهٍ آخَرَ، وَجَاشَتِ التُّرْكُ فَأَتَوْا سَمَرْقَنْدَ وَعَلَيْهَا سَوْرَةُ بْنُ الْحُرِّ، فَكَتَبَ سَوْرَةُ إِلَى الْجُنَيْدِ: إِنَّ خَاقَانَ جَاشَ التُّرْكَ، فَخَرَجْتُ إِلَيْهِمْ فَلَمْ أُطِقْ [ أَنْ ] أَمْنَعَ حَائِطَ سَمَرْقَنْدَ، فَالْغَوْثَ الْغَوْثَ ! فَأَمَرَ الْجُنَيْدُ النَّاسَ بِعُبُورِ النَّهْرِ، فَقَامَ إِلَيْهِ الْمُجَشِّرُ بْنُ مُزَاحِمٍ السُّلَمِيُّ وَابْنُ بِسْطَامٍ الْأَزْدِيُّ وَغَيْرُهُمَا وَقَالُوا: إِنَّ التُّرْكَ لَيْسُوا كَغَيْرِهِمْ لَا يَلْقَوْنَكَ صَفًّا وَلَا زَحْفًا وَقَدْ فَرَّقْتَ جُنْدَكَ، فَمُسْلِمُ بْنُ عَبْدِ الرَّحْمَنِ بِالْبَيْرُوذِ، وَالْبَخْتَرِيُّ بِهَرَاةَ، وَعُمَارَةُ بْنُ حُرَيْمٍ غَائِبٌ بِطَخَارِسْتَانَ، وَصَاحِبُ خُرَاسَانَ لَا يَعْبُرُ النَّهْرَ فِي أَقَلَّ مِنْ خَمْسِينَ أَلْفًا، فَاكْتُبْ إِلَى عُمَارَةَ فَلْيَأْتِكَ وَأَمْهِلْ وَلَا تَعْجَلْ. قَالَ: فَكَيْفَ بِسَوْرَةَ وَمَنْ مَعَهُ مِنَ الْمُسْلِمِينَ ؟ لَوْ لَمْ أَكُنْ إِلَّا فِي بَنِي مُرَّةَ أَوْ مَنْ طَلَعَ مَعِي مِنَ الشَّامِ لَعَبَرْتُ، وَقَالَ شِعْرًا: أَلَيْسَ أَحَقُّ النَّاسِ أَنْ يَشْهَدَ الْوَغَى وَأَنْ يَقْتُلَ الْأَبْطَالَ ضَخْمًا عَلَى ضَخْمِ وَقَالَ: مَا عِلَّتِي مَا عِلَّتِي مَا عِلَّتِي إِنْ لَمْ أُقَتِّلْهُمْ فَجُزُّوا لُمَّتِي وَعَبَرَ الْجُنَيْدُ فَنَزَلَ كَشَّ وَتَأَهَّبَ لِلْمَسِيرِ، وَبَلَغَ التُّرْكَ فَعَوَّرُوا الْآبَارَ الَّتِي فِي طَرِيقِ كَشٍّ، فَقَالَ الْجُنَيْدُ: أَيُّ طَرِيقٍ إِلَى سَمَرْقَنْدَ أَصْلَحُ ؟ فَقَالُوا: طَرِيقُ الْمُحْتَرِقَةِ. فَقَالَ الْمُجَشِّرُ: الْقَتْلُ بِالسَّيْفِ أَصْلَحُ مِنَ الْقَتْلِ بِالنَّارِ، طَرِيقُ الْمُحْتَرِقَةِ كَثِيرُ الشَّجَرِ وَالْحَشِيشِ وَلَمْ يُزْرَعْ مُنْذُ سِنِينَ، فَإِنْ لَقِينَا خَاقَانَ أَحْرَقَ ذَلِكَ كُلَّهُ فَقَتَلَنَا بِالنَّارِ وَالدُّخَانِ، وَلَكِنْ خُذْ طَرِيقَ الْعَقَبَةِ فَهُوَ بَيْنَنَا وَبَيْنَهُمْ سَوَاءٌ. فَأَخَذَ الْجُنَيْدُ طَرِيقَ الْعَقَبَةِ فَارْتَقَى فِي الْجَبَلِ، فَأَخَذَ الْمُجَشِّرُ بِعِنَانِ دَابَّتِهِ وَقَالَ: إِنَّهُ كَانَ يُقَالُ إِنَّ رَجُلًا مُتْرَفًا مِنْ قَيْسٍ يَهْلِكُ عَلَى يَدَيْهِ جُنْدٌ مِنْ جُنُودِ خُرَاسَانَ وَقَدْ خِفْنَا أَنْ تَكُونَهُ. قَالَ: لِيُفْرِخْ رَوْعُكَ. قَالَ: أَمَّا مَا كَانَ بَيْنَنَا مِثْلُكَ فَلَا. فَبَاتَ فِي أَصْلِ الْعَقَبَةِ، ثُمَّ سَارَ بِالنَّاسِ حَتَّى صَارَ بَيْنَهُ وَبَيْنَ سَمَرْقَنْدَ أَرْبَعَةُ فَرَاسِخَ وَدَخَلَ الشِّعْبَ، فَصَبَّحَهُ خَاقَانُ فِي جَمْعٍ عَظِيمٍ، وَزَحَفَ إِلَيْهِ أَهْلُ الصُّغْدِ وَفَرْغَانَةَ وَالشَّاشِ وَطَائِفَةٌ مِنَ التُّرْكِ، فَحَمَلَ خَاقَانُ عَلَى الْمُقَدِّمَةِ، وَعَلَيْهَا عُثْمَانُ بْنُ عَبْدِ اللَّهِ بْنِ الشِّخِّيرِ، فَرَجَعُوا إِلَى الْعَسْكَرِ وَالتُّرْكُ تَتْبَعُهُمْ وَجَاءُوهُمْ مِنْ كُلِّ وَجْهٍ، فَجَعَلَ الْجُنَيْدُ تَمِيمًا وَالْأَزْدَ فِي الْمَيْمَنَةِ، وَرَبِيعَةَ فِي الْمَيْسَرَةِ مِمَّا يَلِي الْجَبَلَ، وَعَلَى مُجَفَّفَةِ خَيْلِ بَنِي تَمِيمٍ عُبَيْدَ اللَّهِ بْنَ زُهَيْرِ بْنِ حَيَّانَ، وَعَلَى الْمُجَرَّدَةِ عَمْرَو بْنَ جِرْقَاشٍ الْمِنْقَرِيَّ، وَعَلَى جَمَاعَةِ بَنِي تَمِيمٍ عَامِرَ بْنَ مَالِكٍ الْحِمَّانِيَّ، وَعَلَى الْأَزْدِ عَبْدَ اللَّهِ بْنَ بِسْطَامِ بْنِ مَسْعُودِ بْنِ عَمْرٍو، وَعَلَى الْمُجَفَّفَةِ وَالْمُجَرَّدَةِ فُضَيْلَ بْنَ هَنَّادٍ وَعَبْدَ اللَّهِ بْنَ حَوْذَانَ. فَالْتَقَوْا، وَقَصَدَ الْعَدُوُّ الْمَيْمَنَةَ لِضِيقِ الْمَيْسَرَةِ، فَتَرَجَّلَ حَسَّانُ بْنُ عُبَيْدِ اللَّهِ بْنِ زُهَيْرٍ بَيْنَ يَدَيْ أَبِيهِ، فَأَمَرَهُ أَبُوهُ بِالرُّكُوبِ، فَرَكِبَ، وَأَحَاطَ الْعَدُوَّ بِالْمَيْمَنَةِ، فَأَمَدَّهُمُ الْجُنَيْدُ بِنَصْرِ بْنِ سَيَّارٍ، فَشَدَّ هُوَ وَمَنْ مَعَهُ عَلَى الْعَدُوِّ فَكَشَفُوهُمْ، ثُمَّ كَرُّوا عَلَيْهِمْ وَقَتَلُوا عُبَيْدَ اللَّهِ بْنَ زُهَيْرٍ وَابْنَ جِرْقَاشَ وَالْفُضَيْلَ بْنَ هَنَّادٍ، وَجَالَتِ الْمَيْمَنَةُ وَالْجُنَيْدُ وَاقِفٌ فِي الْقَلْبِ، فَأَقْبَلَ إِلَى الْمَيْمَنَةِ وَوَقَفَ تَحْتَ رَايَةِ الْأَزْدِ، وَكَانَ قَدْ جَفَاهُمْ، فَقَالَ لَهُ صَاحِبُ الرَّايَةِ: مَا هَلَكْنَا لِتُكْرِمَنَا، وَلَكِنَّكَ عَلِمْتَ أَنَّهُ لَا يُوصَلُ إِلَيْكَ وَمِنَّا رَجُلٌ حَيٌّ، فَإِنْ ظَفِرْنَا كَانَ لَكَ، وَإِنْ هَلَكْنَا لَمْ تَبْكِ عَلَيْنَا. وَتَقَدَّمَ فَقُتِلَ، وَأَخَذَ الرَّايَةَ ابْنُ مُجَّاعَةَ فَقُتِلَ، وَتَدَاوَلَهَا ثَمَانِيَةَ عَشَرَ رَجُلًا فَقُتِلُوا، وَقُتِلَ يَوْمَئِذٍ مِنَ الْأَزْدِ ثَمَانُونَ رَجُلًا. وَصَبَرَ النَّاسُ يُقَاتِلُونَ حَتَّى أُعْيُوا، فَكَانَتِ السُّيُوفُ لَا تَقْطَعُ شَيْئًا، فَقَطَعَ عَبِيدُهُمُ الْخَشَبَ يُقَاتِلُونَ بِهِ حَتَّى مَلَّ الْفَرِيقَانِ، فَكَانَتِ الْمُعَانَقَةُ ثُمَّ تَحَاجَزُوا. وَقُتِلَ مِنَ الْأَزْدِ عَبْدُ اللَّهِ بْنُ بِسْطَامٍ، وَمُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ حَوْذَانَ، وَالْحَسَنُ بْنُ شَيْخٍ، وَالْفُضَيْلُ صَاحِبُ الْخَيْلِ، وَيَزِيدُ بْنُ الْفَضْلِ الْحِدَّانِيُّ، وَكَانَ قَدْ حَجَّ فَأَنْفَقَ فِي حَجَّتِهِ ثَمَانِينَ وَمِائَةَ أَلْفٍ، وَقَالَ لِأُمِّهِ: ادْعِي اللَّهَ أَنْ يَرْزُقَنِي الشَّهَادَةَ، فَدَعَتْ لَهُ وَغُشِيَ عَلَيْهَا، فَاسْتُشْهِدَ بَعْدَ مَقْدِمِهِ مِنَ الْحَجِّ بِثَلَاثَةَ عَشَرَ يَوْمًا، وَقُتِلَ النَّضْرُ بْنُ رَاشِدٍ الْعَبْدِيُّ، وَكَانَ قَدْ دَخَلَ عَلَى امْرَأَتِهِ وَالنَّاسُ يَقْتَتِلُونَ فَقَالَ لَهَا: كَيْفَ أَنْتِ إِذَا أُتِيتِ بِأَبِي ضَمْرَةَ فِي لِبْدٍ مُضَرَّجًا بِالدَّمِ ؟ فَشَقَّتْ جَيْبَهَا وَدَعَتْ بِالْوَيْلِ، فَقَالَ لَهَا: حَسْبُكِ، لَوْ أَعْوَلَتْ عَلَيَّ كُلُّ أُنْثَى لَعَصَيْتُهَا شَوْقًا إِلَى ( الْحُورِ الْعِينِ ! فَرَجَعَ وَقَاتَلَ حَتَّى اسْتُشْهِدَ، رَحِمَهُ اللَّهُ. فَبَيْنَا النَّاسُ كَذَلِكَ إِذْ أَقْبَلَ ) رَهَجٌ وَطَلَعَتْ فُرْسَانٌ، فَنَادَى مُنَادِي الْجُنَيْدِ: الْأَرْضَ الْأَرْضَ ! فَتَرَجَّلَ وَتَرَجَّلَ النَّاسُ، ثُمَّ نَادَى: لِيُخَنْدِقْ كُلُّ قَائِدٍ عَلَى حِيَالِهِ، فَخَنْدَقُوا وَتَحَاجَزُوا، وَقَدْ أُصِيبَ مِنَ الْأَزْدِ مِائَةٌ وَتِسْعُونَ رَجُلًا. وَكَانَ قِتَالُهُمْ يَوْمَ الْجُمْعَةِ، فَلَمَّا كَانَ يَوْمُ السَّبْتِ قَصَدَهُمْ خَاقَانُ وَقْتَ الظُّهْرِ فَلَمْ يَرَ مَوْضِعًا لِلْقِتَالِ أَسْهَلَ مِنْ مَوْضِعِ بَكْرِ بْنِ وَائِلٍ، وَعَلَيْهِمْ زِيَادُ بْنُ الْحَارِثِ، فَقَصَدَهُمْ، فَلَمَّا قَرُبُوا حَمَلَتْ بَكْرٌ عَلَيْهِمْ فَأَفْرَجُوا لَهُمْ، فَسَجَدَ الْجُنَيْدُ وَاشْتَدَّ الْقِتَالُ بَيْنَهُمْ.
✧ The Battle of al-Junayd at the Mountain Pass In the year one hundred and twelve, al-Junayd set out on a raid intending to go to Ṭukhāristān. He dispatched ʿUmārah b. Ḥuraym to Ṭukhāristān with eighteen thousand, and he dispatched Ibrāhīm b. Bassām al-Laythī with ten thousand to another direction. The Turks surged and came to Samarqand, where Sawrah b. al-Ḥurr was in charge. Sawrah wrote to al-Junayd: "The Khāqān has stirred up the Turks, and I went out against them but was unable to defend the wall of Samarqand. Help, help!" Al-Junayd ordered the people to cross the river. Al-Mujashshir b. Muzāḥim al-Sulamī, Ibn Bisṭām al-Azdī, and others stood up to him and said: "The Turks are not like others. They will not meet you in ranks or in a massed advance, and you have divided your army. Muslim b. ʿAbd al-Raḥmān is at al-Bayrūdh, al-Bakhtarī is at Herat, ʿUmārah b. Ḥuraym is absent in Ṭukhāristān, and the governor of Khurāsān does not cross the river with fewer than fifty thousand. So write to ʿUmārah to come to you, and wait, and do not be hasty." He said: "Then what about Sawrah and the Muslims with him? Even if I had only the Banū Murrah or those who came out with me from Syria, I would cross." And he recited poetry: Is it not most fitting that a man witness the battle And slay the heroes, huge against huge? And he said: What is my illness, what is my illness, what is my illness If I do not kill them, then shave my forelock! Al-Junayd crossed and encamped at Kashsh and prepared to march. The Turks learned of this and ruined the wells along the road to Kashsh. Al-Junayd said: "Which road to Samarqand is best?" They said: "The road of al-Muḥtariqah (the Burning)." Al-Mujashshir said: "Death by the sword is better than death by fire. The road of al-Muḥtariqah has many trees and brush and has not been cultivated for years. If we meet the Khāqān, he will burn all of that and kill us with fire and smoke. But take the mountain-pass road, for it is equal between us and them." So al-Junayd took the mountain-pass road and ascended into the mountain. Al-Mujashshir took hold of his mount's bridle and said: "It used to be said that a pampered man from Qays would cause the destruction of an army of the armies of Khurāsān at his hands, and we fear that you may be he." He said: "Let your fear subside." He said: "As for one like you being among us, no." He spent the night at the foot of the pass, then marched with the people until there were four parasangs between him and Samarqand, and he entered the mountain pass. The Khāqān attacked him in the morning with a great host, and the people of al-Ṣughd, Farghānah, al-Shāsh, and a group of Turks advanced against him. The Khāqān charged the vanguard, which was under ʿUthmān b. ʿAbd Allāh b. al-Shikhkhīr, and they fell back to the camp with the Turks pursuing them and coming at them from every direction. Al-Junayd placed Tamīm and al-Azd on the right wing, and Rabīʿah on the left wing next to the mountain. Over the armored cavalry of the Banū Tamīm was ʿUbayd Allāh b. Zuhayr b. Ḥayyān; over the light cavalry was ʿAmr b. Jirqāsh al-Minqarī; over the main body of the Banū Tamīm was ʿĀmir b. Mālik al-Ḥimmānī; over al-Azd was ʿAbd Allāh b. Bisṭām b. Masʿūd b. ʿAmr; and over the armored and light cavalry were Fuḍayl b. Hannād and ʿAbd Allāh b. Ḥawdhān. They met, and the enemy made for the right wing because the left wing was in a narrow position. Ḥassān b. ʿUbayd Allāh b. Zuhayr dismounted in front of his father, but his father ordered him to remount, so he remounted. The enemy surrounded the right wing, and al-Junayd reinforced them with Naṣr b. Sayyār. He and those with him charged the enemy and drove them off, but then the enemy turned back on them and killed ʿUbayd Allāh b. Zuhayr, Ibn Jirqāsh, and al-Fuḍayl b. Hannād. The right wing wavered while al-Junayd stood in the center. He went over to the right wing and stood under the banner of al-Azd, having previously treated them harshly. The banner-bearer said to him: "We have not perished for you to honor us. But you know that no one can reach you while a single man of us is alive. If we prevail, it will be for you; and if we perish, you will not weep for us." He advanced and was killed. Ibn Mujāʿah took the banner and was killed. Eighteen men took it in turn and were killed. On that day eighty men of al-Azd were killed. The people held firm and fought until they were exhausted, and the swords could no longer cut anything. Their servants cut wood and fought with it until both sides grew weary, and then they grappled with one another, and then they drew apart. Among those killed from al-Azd were ʿAbd Allāh b. Bisṭām, Muḥammad b. ʿAbd Allāh b. Ḥawdhān, al-Ḥasan b. Shaykh, al-Fuḍayl the cavalry commander, and Yazīd b. al-Faḍl al-Ḥiddānī. He had performed the pilgrimage and spent one hundred and eighty thousand on his pilgrimage. He said to his mother: "Pray to God to grant me martyrdom." She prayed for him and fainted, and he was martyred thirteen days after returning from the pilgrimage. Al-Naḍr b. Rāshid al-ʿAbdī was killed. He had gone in to his wife while the people were fighting and said to her: "How will you be when Abū Ḍamrah is brought to you on a felt cloth, stained with blood?" She tore her garment and cried out in woe. He said to her: "Enough. If every female wailed for me, I would disobey them out of longing for the wide-eyed maidens of Paradise!" He went back and fought until he was martyred, may God have mercy on him. While the people were in that state, a cloud of dust appeared and horsemen emerged. Al-Junayd's crier called out: "To the ground, to the ground!" So he dismounted and the people dismounted. Then he called out: "Let each commander dig a trench on his own position." So they dug trenches and drew apart. One hundred and ninety men of al-Azd had been killed. Their fighting was on Friday. On Saturday, the Khāqān came against them at noon and saw no place for fighting easier than the position of Bakr b. Wāʾil, who were under Ziyād b. al-Ḥārith. He made for them, and when they drew near, Bakr charged them and they opened a gap for them. Al-Junayd prostrated himself, and the fighting between them intensified.
Tarikh (al-Tabari) 2529No grade recorded
مَقْتَلِ سَوْرَةَ بْنِ الْحُرِّ فَلَمَّا اشْتَدَّ الْقِتَالُ وَرَأَى الْجُنَيْدُ شِدَّةَ الْأَمْرِ اسْتَشَارَ أَصْحَابَهُ، فَقَالَ لَهُ عُبَيْدُ اللَّهِ بْنُ حَبِيبٍ: اخْتَرْ إِمَّا أَنْ تَهْلِكَ أَنْتَ أَوْ سَوْرَةُ بْنُ الْحُرِّ. قَالَ: هَلَاكُ سَوْرَةَ أَهْوَنُ عَلَيَّ. قَالَ: فَاكْتُبْ ( إِلَيْهِ فَلْيَأْتِكَ فِي أَهْلِ سَمَرْقَنْدَ، فَإِنَّهُ إِذَا بَلَغَ التُّرْكَ إِقْبَالُهُ تَوَجَّهُوا إِلَيْهِ فَقَاتَلُوهُ ). فَكَتَبَ إِلَيْهِ الْجُنَيْدُ يَأْمُرُهُ بِالْقُدُومِ. وَقَالَ حُلَيْسُ بْنُ غَالِبٍ الشَّيْبَانِيُّ: إِنَّ التُّرْكَ بَيْنَكَ وَبَيْنَ الْجُنَيْدِ، فَإِنْ خَرَجْتَ كَرُّوا عَلَيْكَ فَاخْتَطَفُوكَ. فَكَتَبَ إِلَى الْجُنَيْدِ: إِنِّي لَا أَقْدِرُ عَلَى الْخُرُوجِ. فَكَتَبَ إِلَيْهِ الْجُنَيْدُ: يَابْنَ اللَّخْنَاءِ تَخْرُجُ، وَإِلَّا وَجَّهْتُ إِلَيْكَ شَدَّادَ بْنَ خُلَيْدٍ الْبَاهِلِيَّ، وَكَانَ عَدُوَّهُ، فَاخْرُجِ الْزَمِ الْمَاءَ وَلَا تُفَارِقْهُ، فَأَجْمَعَ عَلَى الْمَسِيرِ وَقَالَ: إِذَا سِرْتُ عَلَى النَّهْرِ لَا أَصِلُ فِي يَوْمَيْنِ وَبَيْنِي وَبَيْنَهُ فِي هَذَا الْوَجْهِ لَيْلَةٌ، فَإِذَا سَكَتَ الرَّجُلُ سِرْتُ. فَجَاءَتْ عُيُونُ الْأَتْرَاكِ فَأَخْبَرُوهُمْ بِمَقَالَةِ سَوْرَةَ، وَرَحَلَ سَوْرَةُ وَاسْتَخْلَفَ عَلَى سَمَرْقَنْدَ مُوسَى بْنَ أَسْوَدَ الْحَنْظَلِيَّ، وَسَارَ فِي اثْنَيْ عَشَرَ أَلْفًا، فَأَصْبَحَ عَلَى رَأْسِ جَبَلٍ، فَتَلَقَّاهُ خَاقَانُ حِينَ أَصْبَحَ، وَقَدْ سَارَ ثَلَاثَةَ فَرَاسِخَ وَبَيْنَهُ وَبَيْنَ الْجُنَيْدِ فَرْسَخٌ فَقَاتَلَهُمْ، فَاشْتَدَّ الْقِتَالُ وَصَبَرُوا. فَقَالَ غُوزَكُ لِخَاقَانَ: الْيَوْمَ حَارٌّ فَلَا نُقَاتِلُهُمْ حَتَّى يَحْمَى عَلَيْهِمُ السِّلَاحُ، فَوَافَقَهُمْ وَأَشْعَلَ النَّارَ فِي الْحَشِيشِ وَحَالَ بَيْنَهُمْ وَبَيْنَ الْمَاءِ، فَقَالَ سَوْرَةُ لِعُبَادَةَ: مَا تَرَى يَا أَبَا سُلَيْمٍ ؟ فَقَالَ: أَرَى أَنَّ التُّرْكَ يُرِيدُونَ الْغَنِيمَةَ، فَاعْقِرِ الدَّوَابَّ وَأَحْرِقِ الْمَتَاعَ وَجَرِّدِ السَّيْفَ، فَإِنَّهُمْ يُخَلُّونَ لَنَا الطَّرِيقَ، وَإِنْ مَنَعُونَا شَرَعْنَا الرِّمَاحَ وَنَزْحَفُ زَحْفًا، وَإِنَّمَا هُوَ فَرْسَخٌ حَتَّى نَصِلَ إِلَى الْعَسْكَرِ. فَقَالَ: لَا أَقْوَى عَلَى هَذَا وَلَا فُلَانٌ وَفُلَانٌ، وَعَدَّ رِجَالًا، وَلَكِنْ أَجْمَعُ الْخَيْلَ فَأَصُكُّهُمْ بِهَا سَلِمْتُ أَمْ عَطِبْتُ.. وَجَمَعَ النَّاسَ وَحَمَلُوا، فَانْكَشَفَ التُّرْكُ وَثَارَ الْغُبَارُ فَلَمْ يُبْصِرُوا، وَمِنْ وَرَاءِ التُّرْكِ لَهِيبٌ فَسَقَطُوا فِيهِ، وَسَقَطَ الْعَدُوُّ وَالْمُسْلِمُونَ وَسَقَطَ سَوْرَةُ فَانْدَقَّتْ فَخِذُهُ، وَتَفَرَّقَ النَّاسُ، فَقَتَلَهُمُ التُّرْكُ وَلَمْ يَنْجُ مِنْهُمْ غَيْرَ أَلْفَيْنِ، وَيُقَالُ أَلْفٌ، وَكَانَ مِمَّنْ نَجَا مِنْهُمْ عَاصِمُ بْنُ عُمَيْرٍ السَّمَرْقَنْدِيُّ، وَاسْتُشْهِدَ حُلَيْسُ بْنُ غَالِبٍ الشَّيْبَانِيُّ، وَانْحَازَ الْمُهَلَّبُ بْنُ زِيَادٍ الْعِجْلِيُّ فِي سَبْعِمِائَةٍ إِلَى رُسْتَاقَ يُسَمَّى الْمَرْغَابُ فَنَزَلُوا قَصْرًا هُنَاكَ، فَأَتَاهُمُ الْأَشْكَنْدُ صَاحِبُ نَسَفَ فِي خَيْلٍ وَمَعَهُ غَوْزَكُ، فَأَعْطَاهُمْ غَوْزَكُ الْأَمَانَ. فَقَالَ قُرَيْشُ بْنُ عَبْدِ اللَّهِ الْعَبْدِيُّ: لَا تَثِقُوا بِهِمْ، وَلَكِنْ إِذَا جَنَّنَا اللَّيْلُ خَرَجْنَا عَلَيْهِمْ حَتَّى نَأْتِيَ سَمَرْقَنْدَ. فَعَصَوْهُ فَنَزَلُوا بِالْأَمَانِ، فَسَاقَهُمْ إِلَى خَاقَانَ فَقَالَ: لَا أُجِيزُ أَمَانَ غَوْزَكَ، فَقَاتَلَهُمُ الْوَجْفُ بْنُ خَالِدٍ وَالْمُسْلِمُونَ فَأُصِيبُوا غَيْرَ سَبْعَةَ عَشَرَ رَجُلًا فَقُتِلُوا غَيْرَ ثَلَاثَةٍ. وَقُتِلَ سَوْرَةُ فِي اللَّهَبِ. خروج الجنيد من الشعب نحو سمرقند فَلَمَّا قُتِلَ خَرَجَ الْجُنَيْدُ مِنَ الشِّعْبِ يُرِيدُ سَمَرْقَنْدَ مُبَادِرًا، فَقَالَ لَهُ خَالِدُ بْنُ عُبَيْدِ اللَّهِ: سِرْ وَأَسْرِعْ. فَقَالَ لَهُ الْمُجَشِّرُ: انْزِلْ وَخُذْ بِلِجَامِ دَابَّتِهِ، فَنَزَلَ وَنَزَلَ النَّاسُ مَعَهُ، فَلَمْ يَسْتَتِمَّ نُزُولُهُمْ حَتَّى طَلَعَ التُّرْكُ، فَقَالَ الْمُجَشِّرُ لَهُ: لَوْ لَاقَوْنَا وَنَحْنُ نَسِيرُ أَلَمْ يُهْلِكُونَا ؟ فَلَمَّا أَصْبَحُوا تَنَاهَضُوا فَجَالَ النَّاسُ، فَقَالَ الْجُنَيْدُ: أَيُّهَا النَّاسُ إِنَّهَا النَّارُ، فَرَجَعُوا، وَنَادَى الْجُنَيْدُ: أَيُّ عَبْدٍ قَاتَلَ فَهُوَ حُرٌّ. فَقَاتَلَ الْعَبِيدُ قِتَالًا عَجِبَ مِنْهُ النَّاسُ، فَسُرُّوا بِمَا رَأَوْا مِنْ صَبْرِهِمْ، وَصَبَرَ النَّاسُ حَتَّى انْهَزَمَ الْعَدُوُّ وَمَضَوْا، فَقَالَ مُوسَى ابْنُ التَّعْرَاءِ [ لِلنَّاسِ ]: تَفْرَحُونَ بِمَا رَأَيْتُمْ مِنَ الْعَبِيدِ ! إِنَّ لَكُمْ مِنْهُمْ لَيَوْمًا أَرُوزْبَانَ. وَمَضَى الْجُنَيْدُ إِلَى سَمَرْقَنْدَ فَحَمَلَ عِيَالَ مَنْ كَانَ مَعَ سَوْرَةَ إِلَى مَرْوَ، وَأَقَامَ بِالصُّغْدِ أَرْبَعَةَ أَشْهُرٍ. وَكَانَ صَاحِبُ رَأْيِ خُرَاسَانَ فِي الْحَرْبِ الْمُجَشِّرُ بْنُ مُزَاحِمٍ وَعَبْدُ الرَّحْمَنِ بْنُ صُبْحٍ الْخَرَقِيُّ وَعُبَيْدُ اللَّهِ بْنُ حَبِيبٍ الْهَجَرِيُّ، وَكَانَ الْمُجَشِّرُ يُنْزِلُ النَّاسَ عَلَى رَايَاتِهِمْ وَيَضَعُ الْمَسَالِحَ، لَيْسَ لِأَحَدٍ مِثْلُ رَأْيِهِ فِي ذَلِكَ، وَكَانَ عَبْدُ الرَّحْمَنِ إِذَا نَزَلَ الْأَمْرُ الْعَظِيمُ فِي الْحَرْبِ لَمْ يَكُنْ لِأَحَدٍ مِثْلُ رَأْيِهِ، وَكَانَ عُبَيْدُ اللَّهِ عَلَى تَعْبِيَةِ الْقِتَالِ. وَكَانَ رِجَالٌ مِنَ الْمَوَالِي مِثْلَ هَؤُلَاءِ فِي الرَّأْيِ وَالْمَشُورَةِ وَالْعِلْمِ بِالْحَرْبِ، فَمِنْهُمْ: الْفَضْلُ بْنُ بَسَّامٍ، مَوْلَى لَيْثٍ، وَعَبْدُ اللَّهِ بْنُ أَبِي عَبْدِ اللَّهِ، مَوْلَى سُلَيْمٍ، وَالْبَخْتَرِيُّ بْنُ مُجَاهِدٍ، مَوْلَى شَيْبَانَ. فَلَمَّا انْصَرَفَ التُّرْكُ بَعَثَ الْجُنَيْدُ نَهَارَ بْنَ تَوْسِعَةَ، أَحَدَ بَنِي تَيْمِ اللَّاتِ، وَزِبْلَ بْنَ سُوَيْدٍ الْمُرِّيَّ إِلَى هِشَامٍ، وَكَتَبَ إِلَيْهِ: إِنَّ سَوْرَةَ عَصَانِي، أَمَرْتُهُ بِلُزُومِ الْمَاءِ فَلَمْ يَفْعَلْ، فَتَفَرَّقَ عَنْهُ أَصْحَابُهُ، فَأَتَتْنِي طَائِفَةٌ [ إِلَى كَشٍّ ]، وَطَائِفَةٌ إِلَى نَسَفَ، وَطَائِفَةٌ إِلَى سَمَرْقَنْدَ، وَأُصِيبَ سَوْرَةُ فِي بَقِيَّةِ أَصْحَابِهِ. فَسَأَلَ هِشَامٌ نَهَارَ بْنَ تَوْسِعَةَ عَنِ الْخَبَرِ، فَأَخْبَرَهُ بِمَا شَهِدَ، فَكَتَبَ هِشَامٌ إِلَى الْجُنَيْدِ: قَدْ وَجَّهْتُ إِلَيْكَ عَشَرَةَ آلَافٍ مِنْ أَهْلِ الْبَصْرَةِ، وَعَشَرَةَ آلَافٍ مِنْ أَهْلِ الْكُوفَةِ، وَمِنَ السِّلَاحِ ثَلَاثِينَ أَلْفَ رُمْحٍ، وَمِثْلُهَا تِرَسَةٌ، فَافْرِضْ فَلَا غَايَةَ لَكَ فِي الْفَرِيضَةِ لِخَمْسَةَ عَشَرَ أَلْفًا. فَلَمَّا سَمِعَ هِشَامٌ مُصَابَ سَوْرَةَ ( قَالَ: إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ، مُصَابُ سَوْرَةَ ) بِخُرَاسَانَ وَمُصَابُ الْجَرَّاحِ بِالْبَابِ. وَأَبْلَى نَصْرُ بْنُ سَيَّارٍ يَوْمَئِذٍ بَلَاءً حَسَنًا. وَأَرْسَلَ الْجُنَيْدُ لَيْلَةً بِالشِّعْبِ رَجُلًا وَقَالَ [ لَهُ ]: تَسْمَعُ مَا يَقُولُ النَّاسُ وَكَيْفَ حَالُهُمْ. فَفَعَلَ ثُمَّ رَجَعَ إِلَيْهِ فَقَالَ: رَأَيْتُهُمْ طَيِّبَةً أَنْفُسُهُمْ، يَتَنَاشَدُونَ الْأَشْعَارَ وَيَقْرَءُونَ الْقُرْآنَ. فَسَرَّهُ ذَلِكَ. قَالَ عُبَيْدُ بْنُ حَاتِمِ بْنِ النُّعْمَانِ: رَأَيْتُ فَسَاطِيطَ بَيْنَ السَّمَاءِ وَالْأَرْضِ فَقُلْتُ: لِمَنْ هَذَا ؟ فَقَالُوا: لِعَبْدِ اللَّهِ بْنِ بِسْطَامٍ وَأَصْحَابِهِ، فَقُتِلُوا فِي غَدٍ، فَقَالَ رَجُلٌ: مَرَرْتُ فِي ذَلِكَ الْمَوْضِعِ بَعْدَ ذَلِكَ بِحِينٍ، فَشَمَمْتُ رَائِحَةَ الْمِسْكِ. وَأَقَامَ الْجُنَيْدُ بِسَمَرْقَنْدَ، وَتَوَجَّهُ الْخَاقَانُ إِلَى بُخَارَى وَعَلَيْهَا قَطَنُ بْنُ قُتَيْبَةَ بْنِ مُسْلِمٍ، فَخَافَ الْجُنَيْدُ التُّرْكَ عَلَى قَطَنِ بْنِ قُتَيْبَةَ، فَشَاوَرَ أَصْحَابَهُ فَقَالَ قَوْمٌ: نَلْزَمُ سَمَرْقَنْدَ. وَقَالَ قَوْمٌ: نَسِيرُ مِنْهَا فَنَأْتِي رَبِنْجَنَ، ثُمَّ كَشَّ، ثُمَّ إِلَى نَسَفَ، فَنَتَّصِلُ مِنْهَا إِلَى أَرْضِ زُمَّ، وَنَقْطَعُ النَّهْرَ وَنَنْزِلُ آمُلَ فَنَأْخُذُ عَلَيْهِ بِالطَّرِيقِ. فَاسْتَشَارَ عَبْدَ اللَّهِ بْنَ أَبِي عَبْدِ اللَّهِ مَوْلَى بَنِي سُلَيْمٍ، وَأَخْبَرَهُ بِمَا قَالُوا، فَاشْتَرَطَ عَلَيْهِ أَنْ لَا يُخَالِفَهُ فِيمَا يُشِيرُ بِهِ عَلَيْهِ مِنَ ارْتِحَالٍ وَنُزُولٍ وَقِتَالٍ، قَالَ: نَعَمْ. قَالَ: فَإِنِّي أَطْلُبُ إِلَيْكَ خِصَالًا. قَالَ: وَمَا هِيَ ؟ قَالَ: تَخَنْدَقْ حَيْثُمَا نَزَلْتَ، فَلَا يَفُوتَنَّكَ حَمْلُ الْمَاءِ، وَلَوْ كُنْتَ عَلَى شَاطِئِ نَهْرٍ، وَأَنْ تُطِيعَنِي فِي نُزُولِكَ وَارْتِحَالِكَ. قَالَ: نَعَمْ. قَالَ: أَمَّا مَا أَشَارُوا عَلَيْكَ فِي مُقَامِكَ بِسَمَرْقَنْدَ حَتَّى يَأْتِيَكَ الْغِيَاثُ، فَالْغِيَاثُ يُبْطِئُ عَنْكَ، وَأَمَّا مَا أَشَارُوا مِنْ طَرِيقِ كَشٍّ وَنَسَفَ، فَإِنَّكَ إِنْ سِرْتَ بِالنَّاسِ فِي غَيْرِ الطَّرِيقِ، فَتَتَّ فِي أَعْضَادِهِمْ، وَانْكَسَرُوا عَنْ عَدُوِّهِمْ، وَاجْتَرَأَ عَلَيْكَ خَاقَانُ، وَهُوَ الْيَوْمَ قَدِ اسْتَفْتَحَ بُخَارَى فَلَمْ يَفْتَحُوا لَهُ، فَإِنْ أَخَذْتَ غَيْرَ الطَّرِيقِ بَلَغَ أَهْلُ بُخَارَى مَا فَعَلْتَ فَيَسْتَسْلِمُوا لِعَدُوِّهِمْ، وَإِنْ أَخَذْتَ الطَّرِيقَ الْأَعْظَمَ هَابَكَ الْعَدُوُّ، وَالرَّأْيُ عِنْدِي أَنْ تَأْخُذَ عِيَالَ مَنْ قُتِلَ مَعَ سَوْرَةَ فَتُقَسِّمَهُمْ عَلَى عَشَائِرِهِمْ وَتَحْمِلَهُمْ مَعَكَ، فَإِنِّي أَرْجُو بِذَلِكَ أَنْ يَنْصُرَكَ اللَّهُ عَلَى عَدُوِّكَ، وَتُعْطِيَ كُلَّ رَجُلٍ تَخَلَّفَ بِسَمَرْقَنْدَ أَلْفَ دِرْهَمٍ وَفَرَسًا. فَأَخَذَ بِرَأْيِهِ وَخَلَّفَ بِسَمَرْقَنْدَ عُثْمَانَ بْنَ عَبْدِ اللَّهِ بْنِ الشِّخِّيرِ فِي أَرْبَعِمِائَةِ فَارِسٍ وَأَرْبَعِمِائَةِ رَاجِلٍ. فَشَتَمَ النَّاسُ عَبْدَ اللَّهِ بْنَ أَبِي عُبَيْدِ اللَّهِ وَقَالُوا: مَا أَرَادَ إِلَّا هَلَاكَنَا. فَخَرَجَ الْجُنَيْدُ وَحَمَلَ الْعِيَالَ مَعَهُ، وَسَرَّحَ الْأَشْحَبَ بْنَ عُبَيْدٍ الْحَنْظَلِيَّ وَمَعَهُ عَشَرَةٌ مِنَ الطَّلَائِعِ وَقَالَ: كُلَّمَا مَضَتْ مَرْحَلَةٌ تُسَرِّحُ إِلَيَّ رَجُلًا يُعْلِمُنِي الْخَبَرَ. وَسَارَ الْجُنَيْدُ فَأَسْرَعَ السَّيْرَ، فَقَالَ لَهُ عَطَاءٌ الدَّبُّوسِيُّ: انْظُرْ أَضْعَفَ شَيْخٍ فِي الْعَسْكَرِ فَسَلِّحْهُ سِلَاحًا تَامًّا بِسَيْفِهِ وَرُمْحِهِ وَتُرْسِهِ وَجَعْبَتِهِ، ثُمَّ سِرْ عَلَى قَدْرِ مَشْيِهِ، فَإِنَّا لَا نَقْدِرُ عَلَى سُرْعَةِ الْمَسِيرِ وَالْقِتَالِ وَنَحْنُ رَجَّالَةٌ. فَفَعَلَ الْجُنَيْدُ ذَلِكَ، وَلَمْ يَعْرِضْ لِلنَّاسِ عَارِضٌ حَتَّى خَرَجُوا مِنَ الْأَمَاكِنِ الْمُخَوِّفَةِ، وَدَنَا مِنَ الطَّوَاوِيسِ، وَأَقْبَلَ إِلَيْهِ خَاقَانُ بِكَرْمِينِيَةَ أَوَّلَ يَوْمٍ مِنْ رَمَضَانَ وَاقْتَتَلُوا، فَأَتَاهُ عَبْدُ اللَّهِ بْنُ أَبِي عَبْدِ اللَّهِ وَهُوَ يَضْحَكُ، فَقَالَ الْجُنَيْدُ: لَيْسَ هَذَا يَوْمَ ضَحِكٍ. قَالَ: الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَلْقَكَ هَؤُلَاءِ فِي جِبَالٍ مُعَطَّشَةٍ وَعَلَى ظُهْرٍ، إِنَّمَا أَتَوْكَ وَأَنْتَ مُخَنْدِقٌ آخِرَ النَّهَارِ كَالِّينِ وَأَنْتَ مَعَكَ الزَّادُ، فَقَاتَلُوا قَلِيلًا ثُمَّ رَجَعُوا. ثُمَّ قَالَ لِلْجُنَيْدِ: ارْتَحِلْ فَإِنَّ خَاقَانَ وَدَّ أَنَّكَ تُقِيمُ فَيَنْطَوِي عَلَيْكَ إِذَا شَاءَ. فَسَارَ وَعَبْدَ اللَّهِ عَلَى السَّاقَةِ، ثُمَّ أَمَرَهُ بِالنُّزُولِ فَنَزَلَ، وَاسْتَقَى النَّاسُ وَبَاتُوا، فَلَمَّا أَصْبَحُوا ارْتَحَلُوا، فَقَالَ عَبْدُ اللَّهِ: إِنِّي أَتَوَقَّعُ أَنَّ خَاقَانَ يَصْدِمُ السَّاقَةَ الْيَوْمَ فَشَدُّوهَا بِالرِّجَالِ، فَقَوَّاهُمُ الْجُنَيْدُ، وَجَاءَتِ التُّرْكُ فَمَالَتْ عَلَى السَّاقَةِ فَاقْتَتَلُوا، فَاشْتَدَّ الْقِتَالُ بَيْنَهُمْ وَقَتَلَ مُسْلِمُ بْنُ أَحْوَزَ عَظِيمًا مِنْ عُظَمَاءَ التُّرْكِ، فَتَطَيَّرُوا مِنْ ذَلِكَ وَانْصَرَفُوا مِنَ الطَّوَاوِيسِ. وَسَارَ الْمُسْلِمُونَ فَدَخَلُوا بُخَارَى يَوْمَ الْمِهْرَجَانِ، فَتَلَقَّوْهُمْ بِالدَّرَاهِمِ الْبُخَارِيَّةِ، فَأَعْطَاهُمْ عَشَرَةً عَشَرَةً. قَالَ عَبْدُ الْمُؤْمِنِ بْنُ خَالِدٍ: رَأَيْتُ عَبْدَ اللَّهِ بْنَ أَبِي عَبْدِ اللَّهِ فِي الْمَنَامِ بَعْدَ مَوْتِهِ، فَقَالَ: حَدَّثَ النَّاسُ عَنِّي بِرَأْيِي يَوْمَ الشِّعْبِ. وَكَانَ الْجُنَيْدُ يَذْكُرُ خَالِدَ بْنَ عَبْدِ اللَّهِ فَيَقُولُ: زُبْدَةٌ مِنَ الزُّبْدِ، صُنْبُورٌ مِنْ صُنْبُورٍ، قُلٌّ مَنْ قُلٍّ، هَيْفَةٌ مِنَ الْهِيفِ. وَالْهَيْفَةُ: الضَّبُعُ، وَالْقُلُّ: الْفَرْدُ، وَالصُّنْبُورُ: الَّذِي لَا أَخَ لَهُ، ( وَقِيلَ الْمُلْصَقُ ). وَقَدِمَتِ الْجُنُودُ مِنَ الْكُوفَةِ عَلَى الْجُنَيْدِ، فَسَرَّحَ مَعَهُمْ حَوْثَرَةَ بْنَ زَيْدٍ الْعَنْبَرِيَّ فِيمَنِ انْتَدَبَ مَعَهُ. وَقِيلَ: إِنَّ وَقْعَةَ الشِّعْبِ كَانَتْ سَنَةَ ثَلَاثَ عَشْرَةَ شعر نصر بن سيار في يوم الشعب وَقَالَ نَصْرُ بْنُ سَيَّارٍ يَذْكُرُ يَوْمَ الشِّعْبِ: إِنِّي نَشَأْتُ وَحُسَّادِي ذَوُو عَدَدٍ يَا ذَا الْمَعَارِجِ لَا تُنْقِصْ لَهُمْ عَدَدًا إِنْ تَحْسُدُونِي عَلَى مِثْلِ الْبَلَاءِ لَكُمْ يَوْمًا فَمِثْلُ بَلَائِي جَرَّ لِي الْحَسَدَا يَأْبَى الْإِلَهُ الَّذِي أَعْلَى بِقُدْرَتِهِ كَعْبِي عَلَيْكُمْ وَأَعْطَى فَوْقَكُمْ عَدَدًا أَرْمِي الْعُدَاةَ بِأَفْرَاسٍ مُكَلَّمَةٍ حَتَّى اتَّخَذْنَ عَلَى حُسَّادِهِنَّ يَدَا مَنْ ذَا الَّذِي مِنْكُمْ فِي الشِّعْبِ إِذْ وَرَدُوا لَمْ يَتَّخِذْ حَوْمَةَ الْأَثْقَالِ مُعْتَمَدًا هَلَّا شَهِدْتُمْ دِفَاعِي عَنْ جُنَيْدِكُمُ وَقْعَ الْقَنَا وَشِهَابُ الْحَرْبِ قَدْ وُقِدَا وَقَالَ ابْنُ عُرْسٍ يَمْدَحُ نَصْرًا: يَا نَصْرُ أَنْتَ فَتَى نِزَارٍ كُلِّهَا فَلَكَ الْمَآثِرُ وَالْفَعَالُ الْأَرْفَعُ فَرَّجْتَ عَنْ كُلِّ الْقَبَائِلِ كُرْبَةً بِالشِّعْبِ حِينَ تَخَاضَعُوا وَتَضَعْضَعُوا يَوْمَ الْجُنَيْدِ إِذِ الْقَنَا مُتَشَاجِرٌ وَالنَّحْرُ دَامٍ وَالْخَوَافِقُ تَلْمَعُ مَا زِلْتَ تَرْمِيهِمْ بِنَفْسٍ حُرَّةٍ حَتَّى تَفَرَّجَ جَمْعُهُمْ وَتَصَدَّعُوا فَالنَّاسُ كُلٌّ بَعْدَهَا عُتَقَاؤُكُمْ وَلَكَ الْمَكَارِمُ وَالْمَعَالِي أَجْمَعُ
✧ The killing of Sawrah b. al-Ḥurr When the fighting intensified and al-Junayd saw the severity of the situation, he consulted his companions. ʿUbayd Allāh b. Ḥabīb said to him: Choose either that you perish or that Sawrah b. al-Ḥurr perishes. He said: Sawrah's destruction is easier for me. He said: Then write to him that he should come to you with the people of Samarqand, for when the Turks learn of his approach they will turn toward him and fight him. So al-Junayd wrote to him ordering him to advance. But Ḥulays b. Ghālib al-Shaybānī said: The Turks are between you and al-Junayd, and if you set out they will fall upon you and snatch you away. So he wrote to al-Junayd: I am unable to set out. Al-Junayd wrote back to him: O son of an uncircumcised woman, set out, or else I will send Shaddād b. Khulayd al-Bāhilī against you—and he was his enemy—so set out and keep to the water and do not leave it. So he resolved to march and said: If I travel along the river I will not arrive in two days, but between me and him on this route is one night; when the man falls silent, I will march. The Turks' scouts came and informed them of Sawrah's words. Sawrah departed, leaving Mūsā b. Aswad al-Ḥanẓalī as his deputy over Samarqand, and he marched with twelve thousand men. At daybreak he was on a mountain top, and the Khāqān met him at dawn, having marched three farsakhs while between him and al-Junayd was one farsakh, and he fought them. The fighting intensified and they held firm. Ghūzak said to the Khāqān: Today is hot, so let us not fight them until their weapons become hot against them. He agreed with them and set fire to the grass, coming between them and the water. Sawrah said to ʿUbādah: What do you think, O Abū Sulaym? He said: I think the Turks want booty; hamstring the mounts, burn the baggage, and draw the sword, for they will leave us the way. If they block us, we will couch the lances and advance steadily; it is only one farsakh until we reach the camp. He said: I am not able to do this, nor is so-and-so or so-and-so—and he enumerated some men—but rather I will gather the cavalry and strike them with it, whether I survive or perish. He gathered the people and they charged. The Turks broke, and the dust rose so they could not see; behind the Turks there was flame, so they fell into it. The enemy and the Muslims fell, and Sawrah fell and his thigh was broken. The people scattered, and the Turks killed them; only two thousand—some say one thousand—escaped. Among those who escaped was ʿĀṣim b. ʿUmayr al-Samarqandī. Ḥulays b. Ghālib al-Shaybānī was martyred. Al-Muhallab b. Ziyād al-ʿIjlī withdrew with seven hundred to a rural district called al-Marghāb, where they entered a fortress. Al-Ashkand, the lord of Nasaf, came to them with cavalry, and with him was Ghūzak, and Ghūzak granted them safe-conduct. Quraysh b. ʿAbd Allāh al-ʿAbdī said: Do not trust them, but when night falls we will go out against them until we reach Samarqand. They disobeyed him and surrendered under the safe-conduct. He drove them to the Khāqān, who said: I will not honor Ghūzak's safe-conduct. Al-Wajf b. Khālid and the Muslims fought them, and they were struck down except for seventeen men, who were killed except for three. Sawrah was killed in the flames. Al-Junayd's departure from the mountain pass toward Samarqand When he was killed, al-Junayd emerged from the pass heading for Samarqand in haste. Khālid b. ʿUbayd Allāh said to him: March and hurry. Al-Mujashshir said to him: Dismount—and he took his mount's bridle. So he dismounted and the people dismounted with him. They had hardly finished dismounting when the Turks appeared. Al-Mujashshir said to him: If they had met us while we were marching, would they not have destroyed us? When morning came, they attacked one another and the people wavered. Al-Junayd said: O people, this is the fire—so they returned. Al-Junayd called out: Any slave who fights is free. The slaves fought in a manner that amazed the people, and they rejoiced at the steadfastness they saw from them. The people held firm until the enemy was routed and they departed. Mūsā b. al-Taʿrāʾ said to the people: You rejoice at what you have seen from the slaves! You will have a day from them like Arūzbān. Al-Junayd proceeded to Samarqand and conveyed the families of those who had been with Sawrah to Marw, and he remained in Sughd for four months. The men of sound judgment for Khurāsān in war were al-Mujashshir b. Muzāḥim, ʿAbd al-Raḥmān b. Ṣubḥ al-Kharaqī, and ʿUbayd Allāh b. Ḥabīb al-Hajarī. Al-Mujashshir would station the people under their banners and post the advance guards; no one had judgment like his in that. When a great matter arose in war, no one had judgment like ʿAbd al-Raḥmān's. ʿUbayd Allāh was in charge of arranging the battle order. There were men among the clients with judgment, counsel, and knowledge of war like these, among them: al-Faḍl b. Bassām, a client of Layth; ʿAbd Allāh b. Abī ʿAbd Allāh, a client of Sulaym; and al-Bakhtarī b. Mujāhid, a client of Shaybān. When the Turks withdrew, al-Junayd sent Nahār b. Tawsiʿah, one of the Banū Taym al-Lāt, and Zibl b. Suwayd al-Murrī to Hishām, and wrote to him: Sawrah disobeyed me; I ordered him to keep to the water, but he did not, so his companions scattered from him. One party came to me at Kashsh, one party to Nasaf, and one party to Samarqand; Sawrah was killed among the rest of his companions. Hishām questioned Nahār b. Tawsiʿah about the news, and he reported what he had witnessed. Hishām wrote to al-Junayd: I have sent to you ten thousand from the people of Baṣrah and ten thousand from the people of Kūfah, and of weapons thirty thousand spears and the like number of shields. Enroll without limit for fifteen thousand. When Hishām heard of Sawrah's calamity, he said: Indeed we belong to God, and indeed to Him we return. The calamity of Sawrah in Khurāsān and the calamity of al-Jarrāḥ at the Gate. Naṣr b. Sayyār distinguished himself that day with excellent valor. One night in the pass al-Junayd sent a man, saying to him: Listen to what the people say and how they are. He did so and returned to him, saying: I found them in good spirits, reciting poetry and reading the Qurʾān. That pleased him. ʿUbayd b. Ḥātim b. al-Nuʿmān said: I saw tents between heaven and earth and said: Whose are these? They said: They belong to ʿAbd Allāh b. Bisṭām and his companions. They were killed the next day. A man said: I passed by that place some time later and smelled the fragrance of musk. Al-Junayd remained at Samarqand, and the Khāqān headed for Bukhārā, where Qaṭan b. Qutaybah b. Muslim was in command. Al-Junayd feared the Turks for Qaṭan b. Qutaybah, so he consulted his companions. One group said: We stay at Samarqand. Another group said: We march from there and come to Rabinjan, then Kashsh, then to Nasaf, and from there we reach the land of Zamm, cross the river, and halt at Āmul, cutting off his route. He consulted ʿAbd Allāh b. Abī ʿAbd Allāh, client of the Banū Sulaym, and told him what they had said. He stipulated that he would not oppose him in whatever he advised concerning marching, halting, and fighting. He said: Agreed. He said: I ask of you certain conditions. He said: What are they? He said: Dig a trench wherever you halt, so that you do not miss carrying water, even if you are on a riverbank, and obey me in your halting and marching. He said: Agreed. He said: As for what they advised you, to remain at Samarqand until relief comes to you—relief will be slow in reaching you. As for what they advised about the route through Kashsh and Nasaf, if you march with the people off the main road, you will break their determination, and they will be humbled before their enemy, and the Khāqān will grow bold against you. Today he has begun the siege of Bukhārā but they have not opened it to him. If you take a different road, the people of Bukhārā will learn what you did and surrender to their enemy. But if you take the main road, the enemy will fear you. My counsel is that you take the families of those killed with Sawrah, distribute them among their clans, and carry them with you, for thereby I hope God will grant you victory over your enemy. And give every man who stays behind at Samarqand a thousand dirhams and a horse. He followed his counsel and left ʿUthmān b. ʿAbd Allāh b. al-Shikhkhīr in Samarqand with four hundred cavalry and four hundred infantry. The people reviled ʿAbd Allāh b. Abī ʿUbayd Allāh and said: He only wants our destruction. Al-Junayd departed carrying the families with him, and he sent ahead al-Ashḥab b. ʿUbayd al-Ḥanẓalī with ten scouts, saying: Whenever a stage is completed, send me a man to inform me of the news. Al-Junayd marched and hastened, so ʿAṭāʾ al-Dabbūsī said to him: Look at the weakest old man in the army and arm him with full equipment—his sword, spear, shield, and quiver—then march at his pace, for we cannot manage speed of march and fighting while we are on foot. Al-Junayd did that, and no one opposed the people until they left the dangerous places and approached al-Ṭawāwīs. The Khāqān came against him at Karmīniyah on the first day of Ramaḍān, and they fought. ʿAbd Allāh b. Abī ʿAbd Allāh came to him laughing, and al-Junayd said: This is not a day for laughter. He said: Praise be to God who did not meet these in waterless mountains and on the open road; they came upon you while you are entrenched at the end of the day, weary, and you have provisions with you. They fought a little and then withdrew. Then he said to al-Junayd: March, for the Khāqān wishes you to stay so that he may close upon you whenever he wills. He marched, with ʿAbd Allāh in the rear guard. Then he ordered him to halt, and he halted. The people drew water and spent the night. When morning came, they marched. ʿAbd Allāh said: I expect the Khāqān will strike the rear guard today, so strengthen it with infantry. Al-Junayd reinforced them, and the Turks came and assailed the rear guard, and they fought. The fighting intensified between them, and Muslim b. Aḥwaz killed a great man among the Turkish nobles. They took that as a bad omen and turned away from al-Ṭawāwīs. The Muslims marched and entered Bukhārā on the day of the Mihrajān festival, and they met them with Bukhāran dirhams, giving each ten. ʿAbd al-Muʾmin b. Khālid said: I saw ʿAbd Allāh b. Abī ʿAbd Allāh in a dream after his death, and he said: Tell the people about my judgment on the day of the pass. Al-Junayd used to mention Khālid b. ʿAbd Allāh and say: A lump of butter among lumps, a solitary one among solitary ones, an odd one among odd ones, a hyena among hyenas. Al-hayfah is the hyena, al-qull is the single one, and al-ṣunbūr is the one who has no brother (and it is said: the one whose lineage is attached). The troops from Kūfah arrived to al-Junayd, and he sent with them Ḥawtharah b. Zayd al-ʿAnbarī among those who volunteered with him. It is said that the battle of the pass took place in the year one hundred and thirteen. Poetry of Naṣr b. Sayyār about the Day of the Pass Naṣr b. Sayyār said, recalling the Day of the Pass: Indeed I grew up while my enviers are numerous, O You of the ascending ways, do not diminish their number; If you envy me one day for the like of my tribulation, then tribulation like mine has brought me envy. The God who by His power raised my rank above you refuses, and gave me number above you; I shoot the enemies with wounded steeds until they gained a hand over their enviers. Who among you was in the pass when they arrived, and did not take the heart of the baggage as a support? Would that you had witnessed my defense of your Junayd, when lances struck and the flame of war was kindled. Ibn ʿUrs said, praising Naṣr: O Naṣr, you are the hero of all Nizār, so yours are the memorable deeds and the loftiest actions; You relieved every tribe of its distress at the pass, when they humbled themselves and were brought low; On the day of al-Junayd, when the lances were intertwined, and necks flowed with blood, and the banners flashed; You kept casting them with a noble self, until their host broke apart and scattered. All people after that are your freedmen, and yours are the noble qualities and all the heights of glory.
Tarikh (al-Tabari) 2530No grade recorded
ذِكْرُ عِدَّةِ حَوَادِثَ فِي سنة اثنتى عشرة ومائة غَزَا مُعَاوِيَةُ بْنُ هِشَامٍ الصَّائِفَةَ، فَافْتَتَحَ خَرْشَنَةَ . وَحَجَّ بِالنَّاسِ هَذِهِ السَّنَةَ إِبْرَاهِيمُ بْنُ هِشَامٍ الْمَخْزُومِيُّ، وَقِيلَ: سُلَيْمَانُ بْنُ هِشَامِ بْنِ عَبْدِ الْمَلِكِ. ( وَفِيهَا اسْتَعْمَلَ أَهْلُ الْأَنْدَلُسِ عَلَى أَنْفُسِهِمْ بَعْدَ مَوْتِ الْهَيْثَمِ أَمِيرَهُمْ مُحَمَّدَ بْنَ عَبْدِ الْمَلِكِ الْأَشْجَعِيَّ، فَبَقِيَ شَهْرَيْنِ، وَوَلِيَ بَعْدَهُ عَبْدُ الرَّحْمَنِ بْنُ عَبْدِ اللَّهِ الْغَافِقِيُّ ). وَكَانَ عُمَّالُ الْأَمْصَارِ هَذِهِ السَّنَةَ مَنْ ذَكَرْنَاهُمْ فِي السَّنَةِ قَبْلَهَا.
✧ Mention of a number of events In the year one hundred and twelve, Muʿāwiyah b. Hishām raided the summer expedition, and he conquered Kharshana. Ibrāhīm b. Hishām al-Makhzūmī led the people in pilgrimage this year, and it was said: Sulaymān b. Hishām b. ʿAbd al-Malik. (And in it the people of al-Andalus appointed over themselves, after the death of al-Haytham their amīr, Muḥammad b. ʿAbd al-Malik al-Ashjaʿī, and he remained for two months; and after him ʿAbd al-Raḥmān b. ʿAbd Allāh al-Ghāfiqī was placed in charge). The governors of the amṣār this year were those whom we mentioned in the year before it.
Tarikh (al-Tabari) 2531No grade recorded
وَمِمَّنْ تُوُفِّيَ في سنة اثنتى عشرة ومائة من الْأَعْيَانِ: رجاء بن حيوة رَجَاءُ بْنُ حَيْوَةَ الْكِنْدِيُّ أَبُو الْمِقْدَامِ وَيُقَالُ: أَبُو نَصْرٍ. وَهُوَ تَابِعِيٌّ جَلِيلٌ، كَبِيرُ الْقَدْرِ ثِقَةٌ فَاضِلٌ عَادِلٌ، وَزِيرُ صِدْقٍ لِخُلَفَاءِ بَنِي أُمَيَّةَ وَكَانَ مَكْحُولٌ إِذَا سُئِلَ يَقُولُ: سَلُوا شَيْخَنَا وَسَيِّدَنَا رَجَاءَ بْنَ حَيْوَةَ. وَقَدْ أَثْنَى عَلَيْهِ غَيْرُ وَاحِدٍ مِنَ الْأَئِمَّةِ، وَوَثَّقُوهُ فِي الرِّوَايَةِ، وَلَهُ رِوَايَاتٌ وَكَلَامٌ حَسَنٌ، رَحِمَهُ اللَّهُ. شَهْرُ بْنُ حَوْشَبٍ الْأَشْعَرِيُّ الْحِمْصِيُّ شَهْرُ بْنُ حَوْشَبٍ الْأَشْعَرِيُّ الْحِمْصِيُّ ، وَيُقَالُ: إِنَّهُ دِمَشْقِيٌّ. تَابِعِيٌّ جَلِيلٌ، رَوَى عَنْ مَوْلَاتِهِ أَسْمَاءَ بِنْتِ يَزِيدَ بْنِ السَّكَنِ وَغَيْرِهَا، وَحَدَّثَ عَنْهُ جَمَاعَةٌ مِنْ ثِقَاتِ التَّابِعِينَ وَغَيْرِهِمْ، وَكَانَ عَالِمًا عَابِدًا نَاسِكًا، لَكِنْ تَكَلَّمَ فِيهِ جَمَاعَةٌ بِسَبَبِ أَخْذِهِ خَرِيطَةً مِنْ بَيْتِ الْمَالِ بِغَيْرِ إِذْنِ وَلِيِّ الْأَمْرِ، فَعَابُوهُ وَنَزَكُوا عِرْضَهُ، وَتَرَكُوا حَدِيثَهُ، وَأَنْشَدُوا فِيهِ الشِّعْرَ، مِنْهُمْ شُعْبَةُ وَغَيْرُهُ. وَيُقَالُ: إِنَّهُ سَرَقَ غَيْرَهَا. فَاللَّهُ أَعْلَمُ. وَقَدْ وَثَّقَهُ جَمَاعَاتٌ آخَرُونَ وَقَبِلُوا رِوَايَتَهُ وَأَثْنَوْا عَلَيْهِ وَعَلَى عِبَادَتِهِ وَدِينِهِ وَاجْتِهَادِهِ، وَقَالُوا: لَا يَقْدَحُ فِي رِوَايَتِهِ مَا أَخَذَهُ مِنْ بَيْتِ الْمَالِ إِنْ صَحَّ عَنْهُ. وَقَدْ كَانَ وَالِيًا عَلَيْهِ مُتَصَرِّفًا فِيهِ. فَاللَّهُ أَعْلَمُ. قَالَ الْوَاقِدِيُّ: تُوُفِّيَ شَهْرٌ فِي هَذِهِ السَّنَةِ. أَعْنِي سَنَةَ اثْنَتَيْ عَشْرَةَ وَمِائَةٍ. وَقِيلَ: قَبْلَهَا بِسَنَةٍ. وَقِيلَ: سَنَةَ مِائَةٍ. فَاللَّهُ أَعْلَمُ. طَلْحَةُ بْنُ مُصَرِّفِ بْنِ عَمْرِو بْنِ كَعْبٍ طَلْحَةُ بْنُ مُصَرِّفِ بْنِ عَمْرِو بْنِ كَعْبٍ، أَبُو عَبْدِ اللَّهِ : سَمِعَ مِنْ أَنَسِ بْنِ مَالِكٍ، وَابْنِ أَبِي أَوْفَى، وَابْنِ الزُّبَيْرِ. وَكَانَ قَارِئَ أَهْلِ الْكُوفَةِ يَقْرَءُونَ عَلَيْهِ الْقُرْآنَ، فَلَمَّا رَأَى كَثْرَتَهُمْ عَلَيْهِ كَرِهَ ذَلِكَ لِنَفْسِهِ، فَمَشَى إِلَى الْأَعْمَشِ فَقَرَأَ عَلَيْهِ، فَمَالَ النَّاسُ إِلَى الْأَعْمَشِ وَتَرَكُوا طَلْحَةَ. وَكَانَ ثِقَةً صَالِحًا عَابِدًا. عن ابْنُ أَبِي غَنِيَّةَ، قَالَ: حَدَّثَنِي شَيْخٌ، عَنْ جَدَّتِهِ قَالَتْ: أَرْسَلَ إِلَيَّ طَلْحَةُ بْنُ مُصَرِّفٍ: إِنِّي أُرِيدُ أَنْ أُوتِدَ فِي حَائِطِكِ وَتَدًا، فَأَرْسَلْتُ إِلَيْهِ: نَعَمْ، قَالَتْ: وَدَخَلَتْ خَادِمَتُنَا مَنْزِلَ طَلْحَةَ تَقْتَبِسُ نَارًا وَطَلْحَةُ يُصَلِّي، فَقَالَتْ لَهَا امْرَأَتُهُ: مَكَانَكِ يَا فُلَانَةُ حَتَّى نَشْوِيَ لِأَبِي مُحَمَّدٍ هَذَا الْقَدِيدَ عَلَى قَضِيبِكِ يُفْطِرُ عَلَيْهِ. فَلَمَّا قَضَى الصَّلَاةَ قَالَ: مَا صَنَعْتِ لَا أَذُوقُهُ حَتَّى تُرْسِلِي إِلَى سَيِّدَتِهَا، لِحَبْسِكِ إِيَّاهَا وَشِوَاكِ عَلَى قَضِيبِهَا. قَالَ أَبُو نُعَيْمٍ: بسنده عن عَبْدُ الصَّمَدِ بْنُ يَزِيدَ، قَالَ: سَمِعْتُ الْفُضَيْلَ بْنَ عِيَاضٍ يَقُولُ: بَلَغَنِي عَنْ طَلْحَةَ أَنَّهُ ضَحِكَ يَوْمًا فَوَثَبَ عَلَى نَفْسِهِ، فَقَالَ: فِيمَ الضَّحِكُ، إِنَّمَا يَضْحَكُ مَنْ قَطَعَ الْأَهْوَالَ، وَجَازَ الصِّرَاطَ. ثُمَّ قَالَ: آلَيْتُ أَلَّا أَفْتَرَّ ضَاحِكًا حَتَّى أَعْلَمَ بِمَ تَقَعُ الْوَاقِعَةُ، فَمَا رُئِيَ ضَاحِكًا حَتَّى صَارَ إِلَى اللَّهِ عَزَّ وَجَلَّ. أَخْبَرَنَا مُحَمَّدُ بْنُ [أَبِي] الْقَاسِمِ بِإِسْنَادٍ لَهُ، قَالَ عَبْدُ الْمَلِكِ بْنُ هَانِئٍ: خَطَبَ زَيْدٌ إِلَى طَلْحَةَ ابْنَتَهُ، فَقَالَ: إِنَّهَا قَبِيحَةٌ، قَالَ: قَدْ رَضِيتُ بِهَا، قَالَ: إِنَّ بِعَقِبِهَا أَثَرًا، قَالَ: قَدْ رَضِيتُ. قَالَ أَبُو نُعَيْمٍ: بسنده عن مُحَمَّدُ بْنُ فُضَيْلٍ، عَنْ أَبِيهِ، قَالَ: دَخَلْنَا عَلَى طَلْحَةَ بْنِ مُصَرِّفٍ نَعُودُهُ، فَقَالَ لَهُ أَبُو كَعْبٍ: شَفَاكَ اللَّهُ، قَالَ: أَسْتَجِيرُ اللَّهَ. قَالَ أَبُو سَعِيدٍ: وعَنْ لَيْثٍ، قَالَ: حَدَّثْتُ طَلْحَةَ فِي مَرَضِهِ الَّذِي مَاتَ فِيهِ أَنَّ طَاوُوسًا كَانَ يَكْرَهُ الْأَنِينَ، قَالَ: فَمَا سُمِعَ طَلْحَةُ يَئِنُّ حَتَّى مَاتَ. الْمُغِيرَةُ بْنُ حَكِيمٍ الصَّنْعَانِيُّ الْمُغِيرَةُ بْنُ حَكِيمٍ الصَّنْعَانِيُّ: مِنَ الْأَنْبَارِ، رَوَى عَنِ ابْنِ عُمَرَ، وَأَبِي هُرَيْرَةَ. عَنْ عَبْدِ اللَّهِ بْنِ إِبْرَاهِيمَ، قَالَ: أَخْبَرَنِي أَبِي، قَالَ: سَافَرَ الْمُغِيرَةُ بْنُ حَكِيمٍ إِلَى مَكَّةَ أَكْثَرَ مِنْ خَمْسِينَ سَفْرَةً حَافِيًا مُحْرِمًا صَائِمًا، لَا يَتْرُكُ صَلَاةَ السَّحَرِ فِي سَفَرِهِ، إِذَا كَانَ السَّحَرُ نَزَلَ فَصَلَّى وَيَمْضِي أَصْحَابُهُ، فَإِذَا صَلَّى الصُّبْحَ لَحِقَ مَتَى مَا لَحِقَ. قَالَ عَبْدُ اللَّهِ بْنُ إِبْرَاهِيمَ: وَأَخْبَرَنِي هِشَامُ بْنُ يُوسُفَ، قَالَ: سَمِعْتُ إِبْرَاهِيمَ بْنَ عُمَرَ يَقُولُ: كَانَ جُزْءُ الْمُغِيرَةِ بْنِ حَكِيمٍ فِي يَوْمِهِ وَلَيْلَتِهِ الْقُرْآنَ كُلَّهُ، يَقْرَأُ فِي صَلَاةِ الصُّبْحِ مِنَ الْبَقَرَةِ إِلَى هُودٍ، وَيَقْرَأُ قَبْلَ الزَّوَالِ إِلَى أَنْ يُصَلِّيَ الْعَصْرَ مَنْ هُودٍ إِلَى الْحَجِّ، ثُمَّ يَخْتِمُ. وَعَبْدُ الْجَبَّارِ بْنُ وَائِلِ بْنِ حَجَرٍ الْحَضْرَمِيُّ، وَمَاتَ أَبُوهُ وَأُمُّهُ حَامِلٌ بِهِ، فَكُلُّ مَا يَرْوُونَهُ عَنْ أَبِيهِ فَهُوَ مُنْقَطِعٌ.
✧ Among the notables who died in the year 112: Rajāʾ b. Ḥaywah RAJĀʾ B. ḤAYWAH AL-KINDĪ Abū al-Miqdām, and it is said: Abū Naṣr. He was a noble Successor, of great standing, trustworthy, virtuous, just, a truthful minister to the caliphs of the Banū Umayyah. Makḥūl, when asked, would say: "Ask our shaykh and our master Rajāʾ b. Ḥaywah." More than one of the imams praised him and deemed him trustworthy in narration. He has narrations and fine speech, may God have mercy on him. SHAHR B. ḤAWSHAB AL-ASHʿARĪ AL-ḤIMṢĪ Shahr b. Ḥawshab al-Ashʿarī al-Ḥimṣī, and it is said that he was a Damascene. A noble Successor. He narrated from his mistress Asmāʾ bt. Yazīd b. al-Sakan and others, and a group of trustworthy Successors and others narrated from him. He was a scholar, a devout worshipper, an ascetic, but a group spoke against him because he took a bag (kharīṭah) from the public treasury without the permission of the ruler. They faulted him, impugned his honor, abandoned his ḥadīth, and composed poetry about him, among them Shuʿbah and others. It is said that he stole something other than that, and God knows best. Other groups deemed him trustworthy, accepted his narration, praised him, his worship, his religion, and his striving. They said: "What he took from the public treasury, if it is confirmed from him, does not discredit his narration, for he was an administrator over it and had disposal over it." And God knows best. Al-Wāqidī said: Shahr died in this year, meaning the year 112. It is said: a year before that, and it is said: in the year 100. And God knows best. ṬALḤAH B. MUṢARRIF B. ʿAMR B. KAʿB Ṭalḥah b. Muṣarrif b. ʿAmr b. Kaʿb, Abū ʿAbd Allāh: He heard from Anas b. Mālik, Ibn Abī Awfā, and Ibn al-Zubayr. He was the Qurʾān reciter of the people of Kufa; they would recite the Qurʾān to him. When he saw their large number with him, he disliked that for himself, so he went to al-Aʿmash and recited to him. Then the people turned to al-Aʿmash and left Ṭalḥah. He was trustworthy, righteous, a devout worshipper. From Ibn Abī Ghaniyyah, who said: A shaykh narrated to me from his grandmother, who said: Ṭalḥah b. Muṣarrif sent to me: "I want to drive a peg into your wall." So I sent to him: "Yes." She said: Our servant girl entered the house of Ṭalḥah to borrow fire while Ṭalḥah was praying, and his wife said to her: "Stay where you are, O so-and-so, until we roast this dried meat for Abū Muḥammad on your stick, so he may break his fast with it." When he finished the prayer, he said: "What have you done? I will not taste it until you send back to her mistress, because you detained her and roasted on her stick." Abū Nuʿaym said with his chain from ʿAbd al-Ṣamad b. Yazīd, who said: I heard al-Fuḍayl b. ʿIyāḍ say: It reached me from Ṭalḥah that he laughed one day and then leapt upon himself, saying: "Why the laughter? Only he laughs who has crossed the terrors and passed over the Ṣirāṭ." Then he said: "I swore that I would not smile laughing until I know how the Event will befall." So he was not seen laughing until he went to God, Mighty and Majestic. Muḥammad b. [Abī] al-Qāsim informed us with a chain of his, saying: ʿAbd al-Malik b. Hāniʾ said: Zayd proposed to Ṭalḥah for his daughter, and he said: "She is ugly." He said: "I have accepted her." He said: "There is a mark on her heel." He said: "I have accepted." Abū Nuʿaym said with his chain from Muḥammad b. Fuḍayl, from his father, who said: We entered upon Ṭalḥah b. Muṣarrif to visit him in illness, and Abū Kaʿb said to him: "May God heal you." He said: "I seek refuge in God." Abū Saʿīd said: And from Layth, who said: I told Ṭalḥah during the illness in which he died that Ṭāwūs used to dislike groaning. He said: So Ṭalḥah was not heard groaning until he died. AL-MUGHĪRAH B. ḤAKĪM AL-ṢANʿĀNĪ Al-Mughīrah b. Ḥakīm al-Ṣanʿānī: From al-Anbār. He narrated from Ibn ʿUmar and Abū Hurayrah. From ʿAbd Allāh b. Ibrāhīm, who said: My father informed me, saying: Al-Mughīrah b. Ḥakīm traveled to Makkah more than fifty journeys, barefoot, in iḥrām, fasting, not abandoning the dawn prayer during his travels. When predawn came, he would descend and pray while his companions went on; when he prayed the morning prayer, he would catch up to them whenever he caught up. ʿAbd Allāh b. Ibrāhīm said: And Hishām b. Yūsuf informed me, saying: I heard Ibrāhīm b. ʿUmar say: Al-Mughīrah b. Ḥakīm's portion in his day and night was the entire Qurʾān. He would recite in the morning prayer from al-Baqarah to Hūd, and recite before noon until he prayed ʿaṣr from Hūd to al-Ḥajj, then complete it. And ʿAbd al-Jabbār b. Wāʾil b. Ḥujr al-Ḥaḍramī. His father died while his mother was pregnant with him, so everything they narrate from his father is interrupted.
Tarikh (al-Tabari) 2532No grade recorded
وَمِائَةٍ ذِكْرُ قَتْلِ عَبْدِ الْوَهَّابِ بن بخت وفي سَنَةُ ثَلَاثَ عَشْرَةَ وَمِائَةٍ غَزَا عَبْدَ الْوَهَّابِ مَعَ الْبَطَّالِ، فَانْكَشَفُوا فَأَلْقَى بَيْضَتَهُ عَنْ رَأْسِهِ وَصَاحَ: أَنَا عَبْدُ الْوَهَّابِ بْنُ بُخْتٍ، أَمِنَ الْجَنَّةِ تَفِرُّونَ؟ ثُمَّ تَقَدَّمَ فِي نُحُورِ الْعَدُوِّ، فَمَرَّ بِرَجُلٍ يَقُولُ: وَا عَطَشَاهُ، فَقَالَ لَهُ: تَقَدَّمْ فَالرِّيُّ أَمَامَكَ فَخَالَطَ الْقَوْمَ فَقُتِلَ. وَقُتِلَ فَرَسُهُ.
✧ And one hundred. Mention of the killing of ʿAbd al-Wahhāb b. Bukht. In the year one hundred and thirteen, ʿAbd al-Wahhāb raided with al-Baṭṭāl, and they were routed. He threw his helmet from his head and shouted: "I am ʿAbd al-Wahhāb b. Bukht. Do you flee from Paradise?" Then he advanced into the throats of the enemy, and passed by a man saying: "O thirst!" He said to him: "Advance, for the quenching is before you." Then he mingled with the people and was killed. And his horse was killed.
Tarikh (al-Tabari) 2533No grade recorded
غَزْوَةِ مَسْلَمَةَ وَعَوْدِهِ وَفِيهَا فَرَّقَ مَسْلَمَةُ الْجُيُوشَ بِبِلَادِ خَاقَانَ، فَفُتِحَتْ مَدَائِنُ وَحُصُونٌ عَلَى يَدَيْهِ، وَقَتَلَ مِنْهُمْ وَأَسَرَ وَسَبَى وَأَحْرَقَ، وَدَانَ لَهُ مَنْ وَرَاءَ جِبَالِ بَلَنْجَرَ، وَقُتِلَ ابْنُ خَاقَانَ، فَاجْتَمَعَتْ تِلْكَ الْأُمَمُ جَمِيعُهَا، الْخَزَرُ وَغَيْرُهُمْ عَلَيْهِ فِي جَمْعٍ لَا يَعْلَمُ عَدَدَهُمْ إِلَّا اللَّهُ تَعَالَى، وَقَدْ جَازَ مَسْلَمَةُ بَلَنْجَرَ فَلَمَّا بَلَغَهُ خَبَرُهُمْ أَمَرَ أَصْحَابَهُ، فَأَوْقَدُوا النِّيرَانَ ثُمَّ تَرَكَ خِيَامَهُمْ وَأَثْقَالَهُمْ وَعَادَ هُوَ وَعَسْكَرُهُ جَرِيدَةَ، وَقَدَّمَ الضُّعَفَاءَ وَأَخَّرَ الشُّجْعَانَ، وَطَوَوُا الْمَرَاحِلَ كُلَّ مَرْحَلَتَيْنِ فِي مَرْحَلَةٍ حَتَّى وَصَلَ إِلَى الْبَابِ وَالْأَبْوَابِ فِي آخِرِ رَمَقٍ.
✧ Maslamah's Campaign and Return In this year Maslamah dispersed the armies in the lands of Khāqān. Cities and fortresses were conquered at his hands, and he killed, captured, enslaved, and burned among them. Those beyond the mountains of Balanjar submitted to him, and the son of Khāqān was killed. Then all those nations gathered together, the Khazar and others, against him in a multitude whose number none knows except God Almighty. Maslamah had already crossed Balanjar, and when their news reached him, he commanded his companions to kindle fires, then he left their tents and baggage and returned with his army as a mounted column. He placed the weak in front and the brave in the rear, and they traversed the stages, every two stages in one, until he reached al-Bāb and al-Abwāb in the last gasp of strength.
Tarikh (al-Tabari) 2534No grade recorded
قَتْلِ عَبْدِ الرَّحْمَنِ أَمِيرِ الْأَنْدَلُسِ وَوِلَايَةِ عَبْدِ الْمَلِكِ بْنِ قَطَنٍ فِي هَذِهِ السَّنَةِ، وَهِيَ سَنَةُ ثَلَاثَ عَشْرَةَ وَمِائَةٍ، غَزَا عَبْدُ الرَّحْمَنِ بْنُ عَبْدِ اللَّهِ الْغَافِقِيُّ أَمِيرَ الْأَنْدَلُسِ مِنْ قِبَلِ عُبَيْدَةَ بْنِ عَبْدِ الرَّحْمَنِ السُّلَمِيِّ، وَكَانَ هِشَامُ بْنُ عَبْدِ الْمَلِكِ قَدْ اسْتَعْمَلَ عُبَيْدَةَ عَلَى إِفْرِيقِيَّةَ ( وَالْأَنْدَلُسِ سَنَةَ عَشْرٍ وَمِائَةٍ، فَلَمَّا قَدِمَ إِفْرِيقِيَّةَ رَأَى ) الْمُسْتَنِيرَ بْنَ الْحَارِثِ الْحُرَيْثِيَّ غَازِيًا بِصِقِلِّيَّةَ، وَأَقَامَ هُنَاكَ حَتَّى هَجَمَ عَلَيْهِ الشِّتَاءُ ثُمَّ قَفَلَ رَاجِعًا، فَغَرِقَ مَنْ مَعَهُ وَسَلِمَ الْمُسْتَنِيرُ فِي مَرْكَبِهِ، فَحَبَسَهُ عُبَيْدَةُ عُقُوبَةً لَهُ وَجَلَدَهُ وَشَهَّرَهُ بِالْقَيْرَوَانِ. ثُمَّ إِنَّ عُبَيْدَةَ اسْتَعْمَلَ عَلَى الْأَنْدَلُسِ عَبْدَ الرَّحْمَنِ بْنَ عَبْدِ اللَّهِ، فَغَزَا إِفْرِنْجَةَ وَأَوْغَلَ فِي أَرْضِهِمْ وَغَنِمَ غَنَائِمَ كَثِيرَةً، وَكَانَ فِيمَا أَصَابَ رِجْلٌ مِنْ ذَهَبٍ مُفَصَّصَةٌ بِالدُّرِّ وَالْيَاقُوتِ وَالزُّمُرُّدِ، فَكَسَرَهَا وَقَسَّمَهَا فِي النَّاسِ. فَبَلَغَ ذَلِكَ عُبَيْدَةُ، فَغَضِبَ غَضَبًا شَدِيدًا، فَكَتَبَ إِلَيْهِ يَتَهَدَّدُهُ، فَأَجَابَهُ عَبْدُ الرَّحْمَنِ، وَكَانَ رَجُلًا صَالِحًا: أَمَّا بَعْدُ فَإِنَّ السَّمَاوَاتِ وَالْأَرْضَ لَوْ كَانَتْ رَتْقًا لَجَعَلَ اللَّهُ لِلْمُتَّقِينَ مِنْهَا مَخْرَجًا. ثُمَّ خَرَجَ غَازِيًا ( بِبِلَادِ الْفِرِنْجِ هَذِهِ السَّنَةَ، وَقِيلَ: سَنَةَ أَرْبَعَ عَشْرَةَ، وَهُوَ الصَّحِيحُ )، فَقُتِلَ هُوَ وَمَنْ مَعَهُ شُهَدَاءَ. ثُمَّ إِنَّ عُبَيْدَةَ سَارَ مِنْ إِفْرِيقِيَّةَ إِلَى الشَّامِ وَمَعَهُ مِنَ الْهَدَايَا وَالْإِمَاءِ وَالْعَبِيدِ وَالدَّوَابِّ وَغَيْرِ ذَلِكَ شَيْءٌ كَثِيرٌ، وَاسْتَعْفَى هِشَامًا، فَأَجَابَهُ إِلَى ذَلِكَ وَعَزَلَهُ، وَكَانَ قَدِ اسْتَعْمَلَ عَلَى الْأَنْدَلُسِ بَعْدَ قَتْلِ عَبْدِ الرَّحْمَنِ عَبْدَ الْمَلِكِ بْنَ قَطَنٍ. ثُمَّ إِنَّ هِشَامًا اسْتَعْمَلَ عَلَى إِفْرِيقِيَّةَ بَعْدَ عُبَيْدَةَ عُبَيْدَ اللَّهِ بْنَ الْحَبْحَابِ، وَكَانَ عَلَى مِصْرَ، فَسَارَ عُبَيْدُ اللَّهِ إِلَى إِفْرِيقِيَّةَ سَنَةَ سِتَّ عَشْرَةَ وَمِائَةٍ فَأَخْرَجَ الْمُسْتَنِيرَ مِنَ الْحَبْسِ وَوَلَّاهُ تُونُسَ. ثُمَّ إِنَّ عُبَيْدَ اللَّهِ جَهَّزَ جَيْشًا مَعَ حَبِيبِ بْنِ أَبِي عُبَيْدَةَ وَسَيَّرَهُمْ إِلَى أَرْضِ السُّودَانِ، فَظَفِرَ بِهِمْ ظَفَرًا لَمْ يَظْفَرْ أَحَدٌ مِثْلَهُ وَأَصَابَ مَا شَاءَ، ثُمَّ غَزَا الْبَحْرَ ثُمَّ انْصَرَفَ.
✧ The Killing of ʿAbd al-Raḥmān, Amīr of al-Andalus, and the Governorship of ʿAbd al-Malik b. Qaṭan In this year, which is the year one hundred and thirteen, ʿAbd al-Raḥmān b. ʿAbd Allāh al-Ghāfiqī, the amīr of al-Andalus on behalf of ʿUbayda b. ʿAbd al-Raḥmān al-Sulamī, raided. Hishām b. ʿAbd al-Malik had appointed ʿUbayda over Ifrīqiya and al-Andalus in the year one hundred and ten. When he arrived in Ifrīqiya, he saw al-Mustanīr b. al-Ḥārith al-Ḥuraythī raiding in Sicily, and he remained there until winter overtook him. Then he returned, and those with him drowned while al-Mustanīr was saved in his vessel. ʿUbayda imprisoned him as a punishment, flogged him, and paraded him in al-Qayrawān. Then ʿUbayda appointed ʿAbd al-Raḥmān b. ʿAbd Allāh over al-Andalus. He raided the land of the Franks and penetrated deep into their territory, gaining abundant spoils. Among what he seized was a leg of gold studded with pearls, rubies, and emeralds. He broke it and distributed it among the people. That reached ʿUbayda, and he became intensely angry. He wrote to him threatening him. ʿAbd al-Raḥmān, who was a righteous man, replied: To proceed: if the heavens and the earth were a closed up mass, God would make for the God-fearing a way out from them. Then he went out raiding in the land of the Franks this year—and it is said: in the year one hundred and fourteen, which is the correct view—and he and those with him were killed as martyrs. Then ʿUbayda marched from Ifrīqiya to Syria with him, bringing many gifts, slave women, male slaves, beasts, and other things. He asked Hishām to be excused, and Hishām granted that and dismissed him. He had appointed ʿAbd al-Malik b. Qaṭan over al-Andalus after the killing of ʿAbd al-Raḥmān. Then Hishām appointed over Ifrīqiya after ʿUbayda, ʿUbayd Allāh b. al-Ḥabḥāb, who was over Egypt. ʿUbayd Allāh marched to Ifrīqiya in the year one hundred and sixteen, released al-Mustanīr from prison, and appointed him over Tunis. Then ʿUbayd Allāh equipped an army with Ḥabīb b. Abī ʿUbayda and sent them to the land of the blacks. He achieved a victory over them the like of which no one had achieved, and seized what he wished. Then he raided by sea and then departed.
Tarikh (al-Tabari) 2535No grade recorded
وفي سنة ثلاث عشرة ومائة كانت غَزْوَةُ مُعَاوِيَةَ بْنِ هِشَامٍ أَرْضَ الرُّومِ، فَرَابَطَ ثُمَّ رَجَعَ. وَفِي هَذِهِ السَّنَةِ: صَارَ جَمَاعَةٌ مِنْ دُعَاةِ بَنِي الْعَبَّاسِ إِلَى خُرَاسَانَ، فَأَخَذَ الْجُنَيْدُ رَجُلًا مِنْهُمْ فَقَتَلَهُ، وَقَالَ: مَنْ أُصِيبَ مِنْهُمْ فَدَمُهُ هَدَرٌ. وَفِي هَذِهِ السَّنَةِ: حَجَّ بِالنَّاسِ سُلَيْمَانُ بْنُ هِشَامِ بْنِ عَبْدِ الْمَلِكِ، وَقِيلَ: بَلْ إِبْرَاهِيمُ بْنُ هِشَامٍ الْمَخْزُومِيُّ. وَأَمَّا عُمَّالُ الْبِلَادِ فَالَّذِينَ كَانُوا فِي السَّنَةِ الَّتِي قَبْلَ هَذِهِ.
✧ In the year 113, there was the military expedition of Muʿāwiyah b. Hishām to the land of the Byzantines; he remained stationed on the frontier for a while, then returned. In this year, a group of the propagandists of the Banū al-ʿAbbās went to Khurāsān. Al-Junayd seized a man from among them and killed him, and said: “Whoever of them is struck down, his blood is forfeit.” In this year, the pilgrimage with the people was led by Sulaymān b. Hishām b. ʿAbd al-Malik, and it was said: rather, Ibrāhīm b. Hishām al-Makhzūmī. As for the governors of the provinces, they were those who had been in the previous year.
Tarikh (al-Tabari) 2536No grade recorded
ذِكْرُ مَنْ تُوُفِّيَ فِي سنة ثلاث عشرة ومائة مِنَ الْأَكَابِرِ عَبْدُ اللَّهِ بْنُ عُبَيْدِ بْنِ عُمَيْرٍ عَبْدُ اللَّهِ بْنُ عُبَيْدِ بْنِ عُمَيْرٍ : كَانَ عَالِمًا فَصِيحًا صَالِحًا. تُوُفِّيَ بِمَكَّةَ فِي هَذِهِ السَّنَةِ. عَنِ الْوَصَّافِيِّ، عَنْ عَبْدِ اللَّهِ بْنِ عُبَيْدِ بْنِ عُمَيْرٍ، قَالَ: لَا يَنْبَغِي لِمَنْ أَخَذَ بِالتَّقْوَى وَتَزَيَّنَ بِالْوَرِعِ أَنْ يَذِلَّ لِصَاحِبِ الدُّنْيَا. الْأَمِيرِ عَبْدِ الْوَهَّابِ بْنِ بُخْتٍ وَمِمَّنْ تُوُفِّيَ فِيهَا مِنَ الْأَعْيَانِ: قَالَ ابْنُ جَرِيرٍ: فِيهَا كَانَ مَهْلِكُ الْأَمِيرِ عَبْدِ الْوَهَّابِ بْنِ بُخْتٍ وَهُوَ مَعَ الْبَطَّالِ عَبْدِ اللَّهِ بِأَرْضِ الرُّومِ. قُتِلَ شَهِيدًا، وَهَذِهِ تَرْجَمَتُهُ: هُوَ عَبْدُ الْوَهَّابِ بْنُ بُخْتٍ أَبُو عُبَيْدَةَ وَيُقَالُ: أَبُو بَكْرٍ. مَوْلَى آلِ مَرْوَانَ، مَكِّيٌّ سَكَنَ الشَّامَ ثُمَّ تَحَوَّلَ إِلَى الْمَدِينَةِ رَوَى عَنِ ابْنِ عُمَرَ، وَأَنَسٍ وَأَبِي هُرَيْرَةَ وَجَمَاعَةٍ مِنَ التَّابِعِينَ. وَعَنْهُ خَلْقٌ مِنْهُمْ أَيُّوبُ، وَمَالِكُ بْنُ أَنَسٍ، وَيَحْيَى بْنُ سَعِيدٍ الْأَنْصَارِيُّ، وَعُبَيْدُ اللَّهِ الْعُمَرِيُّ. حَدِيثُهُ عَنْ أَنَسٍ مَرْفُوعًا: " نَضَّرَ اللَّهُ امْرَأً سَمِعَ مَقَالَتِي هَذِهِ فَوَعَاهَا، ثُمَّ بَلَّغَهَا غَيْرَهُ، فَرُبَّ حَامِلِ فِقْهٍ إِلَى مَنْ هُوَ أَفْقَهُ مِنْهُ، ثَلَاثٌ لَا يُغِلُّ عَلَيْهِنَّ صَدْرُ مُؤْمِنٍ ; إِخْلَاصُ الْعَمَلِ لِلَّهِ، وَمُنَاصَحَةُ أُولِي الْأَمْرِ، وَلُزُومُ جَمَاعَةِ الْمُسْلِمِينَ، فَإِنَّ دَعْوَتَهُمْ تُحِيطُ مِنْ وَرَائِهِمْ ". وَرَوَى عَنْ أَبِي الزِّنَادِ عَنِ الْأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: إِذَا لَقِيَ أَحَدُكُمْ أَخَاهُ فَلْيُسَلِّمْ عَلَيْهِ، فَإِنْ حَالَتْ بَيْنَهُمَا شَجَرَةٌ ثُمَّ لَقِيَهُ، فَلْيُسَلِّمْ عَلَيْهِ. وَقَدْ وَثَّقَ عَبْدَ الْوَهَّابِ هَذَا جَمَاعَاتٌ مِنْ أَئِمَّةِ الْعِلْمِ. وَقَالَ مَالِكٌ: كَانَ كَثِيرَ الْحَجِّ وَالْعُمْرَةِ وَالْغَزْوِ حَتَّى اسْتُشْهِدَ، وَلَمْ يَكُنْ أَحَقَّ بِمَا فِي رَحْلِهِ مِنْ رُفَقَائِهِ. وَكَانَ سَمْحًا جَوَادًا، اسْتُشْهِدَ بِبِلَادِ الرُّومِ مَعَ الْأَمِيرِ أَبِي مُحَمَّدٍ عَبْدِ اللَّهِ الْبَطَّالِ وَدُفِنَ هُنَاكَ، رَحِمَهُ اللَّهُ تَعَالَى. وَكَانَتْ وَفَاتُهُ فِي هَذِهِ السَّنَةِ. قَالَهُ خَلِيفَةُ وَغَيْرُهُ. وَذَلِكَ أَنَّهُ لَقِيَ الْعَدُوَّ، فَفَرَّ بَعْضُ الْمُسْلِمِينَ، فَجَعَلَ يُنَادِي وَيَرْكُضُ فَرَسَهُ نَحْوَ الْعَدُوِّ ; أَنْ هَلُمُّوا إِلَى الْجَنَّةِ، وَيْحَكُمْ ! أَتَفِرُّونَ مِنَ الْجَنَّةِ؟ ! ثُمَّ قَاتَلَ حَتَّى قُتِلَ، رَحِمَهُ اللَّهُ. مَكْحُولٌ الشَّامِيُّ مَكْحُولٌ الشَّامِيُّ ، تَابِعِيٌّ جَلِيلٌ، كَبِيرُ الْقَدْرِ، إِمَامُ أَهْلِ الشَّامِ فِي زَمَانِهِ، وَكَانَ مَوْلًى لِامْرَأَةٍ مِنْ هُذَيْلٍ وَقِيلَ: مَوْلَى امْرَأَةٍ مِنْ آلِ سَعِيدِ بْنِ الْعَاصِ. وَكَانَ نُوبِيًّا. وَقِيلَ: مِنْ سَبْيِ كَابُلَ. وَقِيلَ: كَانَ مِنَ الْأَبْنَاءِ، مِنْ سُلَالَةِ الْأَكَاسِرَةِ.. وَقَالَ مُحَمَّدُ بْنُ إِسْحَاقَ: سَمِعْتُهُ يَقُولُ: طُفْتُ الْأَرْضَ كُلَّهَا فِي طَلَبِ الْعِلْمِ. وَقَالَ الزُّهْرِيُّ: الْعُلَمَاءُ أَرْبَعَةٌ سَعِيدُ بْنُ الْمُسَيَّبِ بِالْحِجَازِ وَالْحَسَنُ الْبَصْرِيُّ بِالْبَصْرَةِ وَالشَّعْبِيُّ بِالْكُوفَةِ وَمَكْحُولٌ بِالشَّامِ. وَقَالَ بَعْضُهُمْ: كَانَ لَا يَسْتَطِيعُ أَنْ يَقُولَ: قُلْ. وَإِنَّمَا يَقُولُ: كُلْ. وَكَانَ لَهُ وَجَاهَةٌ عِنْدَ النَّاسِ، مَهْمَا أَمَرَ بِهِ مِنْ شَيْءٍ يُفْعَلْ. وَقَالَ سَعِيدُ بْنُ عَبْدِ الْعَزِيزِ: كَانَ أَفْقَهَ أَهْلِ الشَّامِ وَكَانَ أَفْقَهَ مِنَ الزُّهْرِيِّ. وَقَالَ غَيْرُ وَاحِدٍ: تُوُفِّيَ فِي هَذِهِ السَّنَةِ. وَقِيلَ: بَعْدَهَا. فَاللَّهُ أَعْلَمُ. وَكَانَ لَهُ خَاتَمٌ لَا يَلْبَسُهُ، وَكَانَ عَلَيْهِ مَكْتُوبٌ: أَعِذْ مَكْحُولًا مِنَ النَّارِ. وفِي هَذِهِ السَّنَةِ مَاتَ عَدِيُّ بْنُ ثَابِتٍ الْأَنْصَارِيُّ . وَمُعَاوِيَةُ بْنُ قُرَّةَ بْنِ إِيَاسٍ الْمُزَنِيُّ، وَالِدُ إِيَاسٍ قَاضِي الْبَصْرَةِ الَّذِي يُضْرَبُ بِذَكَائِهِ الْمَثَلُ. وَفِيهَا تُوُفِّيَ حَرَامُ بْنُ سَعِيدِ بْنِ مُحَيِّصَةَ أَبُو سَعِيدٍ، وَعُمْرُهُ سَبْعُونَ سَنَةً ، ( حَرَامٌ: بِفَتْحِ الْحَاءِ الْمُهْمَلَةِ، وَبِالرَّاءِ الْمُهْمَلَةِ. وَمُحَيِّصَةَ: بِضَمِّ الْمِيمِ، وَفَتْحِ الْحَاءِ الْمُهْمَلَةِ، وَتَشْدِيدِ الْيَاءِ الْمُثَنَّاةِ مِنْ تَحْتُ، وَبِالصَّادِ الْمُهْمَلَةِ ). وَفِيهَا تُوُفِّيَ طَلْحَةُ بْنُ مُصَرِّفٍ الْإِيَامِيُّ . وَعَبْدُ الرَّحْمَنِ بْنُ أَبِي سَعِيدٍ الْخُدْرِيُّ، وَيُكَنَّى أَبَا جَعْفَرٍ، وَعُمْرُهُ سَبْعٌ وَسَبْعُونَ سَنَةً. وَوَهْبُ بْنُ مُنَبِّهٍ الصَّنْعَانِيُّ، وَكَانَ أَصْغَرَ مِنْ أَخِيهِ هَمَّامٍ، وَكَانُوا خَمْسَةَ إِخْوَةٍ: هَمَّامٌ وَوَهْبٌ وَغَيْلَانُ وَعَقِيلٌ وَمَعْقِلٌ، وَقِيلَ: مَاتَ سَنَةَ عَشْرٍ وَمِائَةٍ. وَفِيهَا تُوُفِّيَ الْحُرُّ بْنُ يُوسُفَ أَمِيرُ الْمَوْصِلِ وَدُفِنَ بِمَقَابِرِ قُرَيْشٍ بِالْمَوْصِلِ، وَكَانَتْ بِإِزَاءِ دَارِهِ الْمَعْرُوفَةِ بِالْمَنْقُوشَةِ، فِي ذِي الْحِجَّةِ، وَاسْتَعْمَلَ هِشَامٌ مَكَانَهُ الْوَلِيدَ بْنَ تَلِيدٍ الْعَبْسِيَّ، وَأَمَرَهُ بِالْجِدِّ فِي إِتْمَامِ حَفْرِ النَّهْرِ فِي الْبَلَدِ، فَشَرَعَ فِيهِ وَاهْتَمَّ بِعَمَلِهِ.
✧ Mention of those among the notables who died in the year one hundred and thirteen ʿAbd Allāh b. ʿUbayd b. ʿUmayr ʿAbd Allāh b. ʿUbayd b. ʿUmayr: He was a learned, eloquent, and righteous man. He died in Makkah in this year. From al-Waṣṣāfī, from ʿAbd Allāh b. ʿUbayd b. ʿUmayr, who said: It is not fitting for one who has adopted God-fearingness and adorned himself with scrupulousness to humble himself before a possessor of worldly wealth. The amīr ʿAbd al-Wahhāb b. Bukht Among those notables who died in it: Ibn Jarīr said: In it occurred the death of the amīr ʿAbd al-Wahhāb b. Bukht while he was with al-Baṭṭāl ʿAbd Allāh in the land of the Byzantines. He was killed as a martyr, and this is his biography: He is ʿAbd al-Wahhāb b. Bukht, Abū ʿUbayda, and it is said: Abū Bakr. A client of the family of Marwān, a Makkan who settled in Syria, then moved to al-Madīnah. He related from Ibn ʿUmar, Anas, Abū Hurayrah, and a group of the Successors. From him related a multitude, among them Ayyūb, Mālik b. Anas, Yaḥyā b. Saʿīd al-Anṣārī, and ʿUbayd Allāh al-ʿUmarī. His ḥadīth from Anas, raised to the Prophet: "May God make radiant a man who heard this saying of mine, retained it, and then conveyed it to someone other than himself; for many a bearer of jurisprudence conveys it to one more versed in jurisprudence than himself. Three things against which the heart of a believer does not harbor treachery: sincerity of action for God, giving sincere counsel to those in authority, and adhering to the community of the Muslims, for their supplication encompasses them from behind." And he related from Abū al-Zinād, from al-Aʿraj, from Abū Hurayrah, who said: The Messenger of God ﷺ said: When one of you meets his brother, let him greet him with salām; and if a tree intervenes between them and then he meets him again, let him greet him with salām. Groups of the leading scholars have declared this ʿAbd al-Wahhāb trustworthy. Mālik said: He was frequent in ḥajj, ʿumrah, and military expeditions until he was martyred; and no one had a better right to what was in his saddlebag than his companions. He was generous and open-handed. He was martyred in the lands of the Byzantines with the amīr Abū Muḥammad ʿAbd Allāh al-Baṭṭāl and was buried there, may God Almighty have mercy on him. His death was in this year, as stated by Khalīfah and others. That was because he met the enemy, and some of the Muslims fled, so he began calling out while spurring his horse toward the enemy: "Come to Paradise! Woe to you! Do you flee from Paradise?" Then he fought until he was killed, may God have mercy on him. Makḥūl al-Shāmī Makḥūl al-Shāmī, an eminent Successor, of great standing, the imam of the people of Syria in his time. He was a client of a woman of Hudhayl, and it is said: a client of a woman of the family of Saʿīd b. al-ʿĀṣ. He was a Nubian. And it is said: he was from the captives of Kabul. And it is said: he was of the abnāʾ, from the lineage of the Chosroes.. Muḥammad b. Isḥāq said: I heard him say: I traversed the whole earth in search of knowledge. Al-Zuhrī said: The scholars are four: Saʿīd b. al-Musayyab in the Hijaz, al-Ḥasan al-Baṣrī in Baṣrah, al-Shaʿbī in Kufa, and Makḥūl in Syria. Some of them said: He was unable to say "qul" (say); he would only say "kul" (eat). He had high standing among the people; whatever he commanded of any matter would be done. Saʿīd b. ʿAbd al-ʿAzīz said: He was the most learned in jurisprudence of the people of Syria, and he was more learned in jurisprudence than al-Zuhrī. More than one said: He died in this year. And it is said: after it. And God knows best. He had a signet ring that he did not wear, and on it was inscribed: Protect Makḥūl from the Fire. In this year died ʿAdī b. Thābit al-Anṣārī. And Muʿāwiyah b. Qurrah b. Iyās al-Muzanī, the father of Iyās, the judge of Baṣrah whose intelligence is proverbial. In it died Ḥarām b. Saʿīd b. Muḥayyiṣah, Abū Saʿīd, at the age of seventy years, (Ḥarām: with a fatḥah on the unpointed ḥāʾ and the unpointed rāʾ. Muḥayyiṣah: with a ḍammah on the mīm, a fatḥah on the unpointed ḥāʾ, a doubled yāʾ with two dots beneath, and the unpointed ṣād). In it died Ṭalḥah b. Muṣarrif al-Iyāmī. And ʿAbd al-Raḥmān b. Abī Saʿīd al-Khudrī, whose kunyah was Abū Jaʿfar, at the age of seventy-seven years. And Wahb b. Munabbih al-Ṣanʿānī, who was younger than his brother Hammām. They were five brothers: Hammām, Wahb, Ghaylān, ʿAqīl, and Maʿqil. It is also said: he died in the year one hundred and ten. In it died al-Ḥurr b. Yūsuf, governor of Mosul, and he was buried in the cemeteries of Quraysh in Mosul, which were opposite his house known as al-Manqūshah, in Dhū al-Ḥijjah. Hishām appointed in his place al-Walīd b. Talīd al-ʿAbsī and ordered him to exert himself diligently in completing the digging of the canal in the city. He commenced it and devoted himself to its work.
Tarikh (al-Tabari) 2537No grade recorded
وِلَايَةِ مَرْوَانَ بْنِ مُحَمَّدٍ إِرْمِينِيَّةَ وَأَذْرَبِيجَانَ وفِي سَنَةُ أَرْبَعَ عَشْرَةَ وَمِائَةٍ اسْتَعْمَلَ هِشَامُ بْنُ عَبْدِ الْمَلِكِ مَرْوَانَ بْنَ مُحَمَّدِ بْنِ مَرْوَانَ وَهُوَ ابْنُ عَمِّهِ، عَلَى الْجَزِيرَةِ وَأَذْرَبِيجَانَ وَإِرْمِينِيَّةَ. وَكَانَ سَبَبُ ذَلِكَ أَنَّهُ كَانَ فِي عَسْكَرِ مَسْلَمَةَ بِإِرْمِينِيَّةَ حِينَ غَزَا الْخَزَرُ، فَلَمَّا عَادَ مَسْلَمَةُ سَارَ مَرْوَانُ إِلَى هِشَامٍ، فَلَمْ يَشْعُرْ بِهِ حَتَّى دَخَلَ عَلَيْهِ، فَسَأَلَهُ عَنْ سَبَبِ قُدُومِهِ فَقَالَ: ضِقْتُ ذَرْعًا بِمَا أَذْكُرُهُ، وَلَمْ أَرَ مَنْ يَحْمِلُهُ غَيْرِي ! قَالَ: وَمَا هُوَ: قَالَ مَرْوَانُ: قَدْ كَانَ مِنْ دُخُولِ الْخَزَرِ إِلَى بِلَادِ الْإِسْلَامِ وَقَتْلِ الْجَرَّاحِ وَغَيْرِهِ مِنَ الْمُسْلِمِينَ مَا دَخَلَ بِهِ الْوَهْنُ عَلَى الْمُسْلِمِينَ، ثُمَّ رَأَى أَمِيرُ الْمُؤْمِنِينَ أَنْ يُوَجِّهَ أَخَاهُ مَسْلَمَةَ بْنَ عَبْدِ الْمَلِكِ إِلَيْهِمْ، فَوَاللَّهِ مَا وَطِئَ مِنْ بِلَادِهِمْ إِلَّا أَدْنَاهَا، ثُمَّ إِنَّهُ لَمَّا رَأَى كَثْرَةَ جَمْعِهِ أَعْجَبَهُ ذَلِكَ، فَكَتَبَ إِلَى الْخَزَرِ يُؤْذِنُهُمْ بِالْحَرْبِ، وَأَقَامَ بَعْدَ ذَلِكَ ثَلَاثَةَ أَشْهُرٍ، فَاسْتَعَدَّ الْقَوْمُ وَحَشَدُوا، فَلَمَّا دَخَلَ بِلَادَهُمْ لَمْ يَكُنْ لَهُ فِيهِمْ نِكَايَةٌ، وَكَانَ قُصَارَاهُ السَّلَامَةُ، وَقَدْ أَرَدْتُ أَنْ تَأْذَنَ لِي فِي غَزْوَةٍ أُذْهِبُ بِهَا عَنَّا الْعَارَ، وَأَنْتَقِمُ مِنَ الْعَدُوِّ. قَالَ: قَدْ أَذِنْتُ لَكَ. قَالَ: وَتُمِدُّنِي بِمِائَةٍ وَعِشْرِينَ أَلْفَ مُقَاتِلٍ ؟ قَالَ: قَدْ فَعَلْتُ. قَالَ: وَتَكْتُمُ هَذَا الْأَمْرَ عَنْ كُلِّ وَاحِدٍ ؟ قَالَ: قَدْ فَعَلْتُ، وَقَدِ اسْتَعْمَلْتُكَ عَلَى إِرْمِينِيَّةَ. فَوَدَّعَهُ وَسَارَ إِلَى إِرْمِينِيَّةَ وَالِيًا عَلَيْهَا، وَسَيَّرَ هِشَامٌ الْجُنُودَ مِنَ الشَّامِ وَالْعِرَاقِ وَالْجَزِيرَةِ، فَاجْتَمَعَ عِنْدَهُ مِنَ الْجُنُودِ وَالْمُتَطَوِّعَةِ مِائَةٌ وَعِشْرُونَ أَلْفًا، فَأَظْهَرَ أَنَّهُ يُرِيدُ غَزْوَ اللَّانِ وَقَصَدَ بِلَادَهُمْ، وَأَرْسَلَ إِلَى مَلِكِ الْخَزَرِ يَطْلُبُ مِنْهُ الْمُهَادَنَةَ، فَأَجَابَهُ إِلَى ذَلِكَ وَأَرْسَلَ إِلَيْهِ مَنْ يُقَرِّرُ الصُّلْحَ، فَأَمْسَكَ الرَّسُولَ عِنْدَهُ إِلَى أَنْ فَرَغَ مِنْ جَهَازِهِ وَمَا يُرِيدُ، ثُمَّ أَغْلَظَ لَهُمُ الْقَوْلَ وَآذَنَهُمْ بِالْحَرْبِ، وَسَيَّرَ الرَّسُولَ إِلَى صَاحِبِهِ بِذَلِكَ، وَوَكَّلَ بِهِ مَنْ يُسَيِّرُهُ عَلَى طَرِيقٍ فِيهِ بُعْدٌ، وَسَارَ هُوَ فِي أَقْرَبِ الطُّرُقِ، فَمَا وَصَلَ الرَّسُولُ إِلَى صَاحِبِهِ إِلَّا وَمَرْوَانُ قَدْ وَافَاهُمْ، فَأَعْلَمَ صَاحِبَهُ الْخَبَرَ وَأَخْبَرَهُ بِمَا جَمَعَ لَهُ مَرْوَانُ وَحَشَدَ وَاسْتَعَدَّ. فَاسْتَشَارَ مَلِكُ الْخَزَرِ أَصْحَابَهُ، فَقَالُوا: إِنَّ هَذَا قَدِ اغْتَرَّكَ وَدَخَلَ بِلَادَكَ، فَإِنْ أَقَمْتَ إِلَى أَنْ تَجْمَعَ لَمْ يَجْتَمِعْ عِنْدَكَ إِلَى مُدَّةٍ فَيَبْلُغُ مِنْكَ مَا يُرِيدُ، وَإِنْ أَنْتَ لَقِيتَهُ عَلَى حَالِكَ هَذِهِ هَزَمَكَ وَظَفِرَ بِكَ، وَالرَّأْيُ أَنْ تَتَأَخَّرَ إِلَى أَقْصَى بِلَادِكَ وَتَدَعَهُ وَمَا يُرِيدُ. فَقَبِلَ رَأْيَهُمْ وَسَارَ حَيْثُ أَمَرُوهُ. وَدَخَلَ مَرْوَانُ الْبِلَادَ وَأَوْغَلَ فِيهَا وَأَخْرَبَهَا وَغَنِمَ وَسَبَى وَانْتَهَى إِلَى آخِرِهَا، وَأَقَامَ فِيهَا عِدَّةَ أَيَّامٍ حَتَّى أَذَلَّهُمْ وَانْتَقَمَ مِنْهُمْ، وَدَخَلَ بِلَادَ مَلِكِ السَّرِيرِ فَأَوْقَعَ بِأَهْلِهِ، وَفَتَحَ قِلَاعًا، وَدَانَ لَهُ الْمَلِكُ وَصَالَحَهُ عَلَى أَلْفِ رَأْسٍ وَخَمْسِمِائَةِ غُلَامٍ وَخَمْسِمِائَةِ جَارِيَةٍ سُودِ الشُّعُورِ وَمِائَةِ أَلْفِ مُدْيٍ تُحْمَلُ إِلَى الْبَابِ، وَصَالَحَ مَرْوَانُ أَهْلَ تُومَانَ عَلَى مِائَةِ رَأْسٍ نِصْفَيْنِ، وَعِشْرِينَ أَلْفَ مُدْيٍ، ثُمَّ دَخَلَ أَرْضَ زِرِيكِرَانَ، فَصَالَحَهُ مَلِكُهَا، ثُمَّ أَتَى إِلَى أَرْضِ حَمْزِينَ، فَأَبَى حَمْزِينُ أَنْ يُصَالِحَهُ، فَحَصَرَهُمْ فَافْتَتَحَ حِصْنَهُمْ، ثُمَّ أَتَى سُغْدَانَ فَافْتَتَحَهَا صُلْحًا، وَوَظَّفَ عَلَى طَيْرِ شَانْشَاهَ عَشَرَةَ آلَافِ مُدْيٍ كُلَّ سَنَةٍ تُحْمَلُ إِلَى الْبَابِ، ثُمَّ نَزَلَ عَلَى قَلْعَةِ صَاحِبِ اللَّكْزِ، وَقَدِ امْتَنَعَ مِنْ أَدَاءِ الْوَظِيفَةِ، فَخَرَجَ مَلِكُ اللَّكْزِ يُرِيدُ مَلِكُ الْخَزَرِ، فَقَتَلَهُ رَاعٍ بِسَهْمٍ وَهُوَ لَا يَعْرِفُهُ، فَصَالَحَ أَهْلُ اللَّكْزِ مَرْوَانَ، وَاسْتَعْمَلَ عَلَيْهِمْ عَامِلًا، وَسَارَ إِلَى قَلْعَةِ شَرْوَانَ، وَهِيَ عَلَى الْبَحْرِ، فَأَذْعَنَ بِالطَّاعَةِ، وَسَارَ إِلَى الدُّودَانِيَّةِ فَأَوْقَعَ بِهِمْ ثُمَّ عَادَ.
✧ Marwān b. Muḥammad’s Governorship of Armenia and Azerbaijan In the year 114, Hishām b. ʿAbd al-Malik appointed Marwān b. Muḥammad b. Marwān—his paternal cousin—over the Jazīrah, Azerbaijan, and Armenia. The reason for that was that he had been in Maslamah’s army in Armenia when he raided the Khazar. When Maslamah returned, Marwān traveled to Hishām, and Hishām was unaware of him until he entered upon him. He asked him the reason for his coming, and Marwān said: “I have become distressed by what I can recall, and I saw no one to carry it except myself!” He said: “And what is it?” Marwān said: “The entry of the Khazar into the lands of Islam, and the killing of al-Jarrāḥ and other Muslims, brought weakness upon the Muslims. Then the Commander of the Faithful saw fit to send his brother Maslamah b. ʿAbd al-Malik against them. By God, he did not tread any of their land except its nearest part. Then, when he saw the great size of his gathering, that pleased him, so he wrote to the Khazar announcing war to them, and then remained after that for three months. The people prepared and mobilized. When he entered their land, he had no success against them, and his utmost was safety. I want you to permit me to undertake a raid by which I may remove the shame from us and take revenge upon the enemy.” He said: “I have permitted you.” He said: “And will you reinforce me with one hundred and twenty thousand fighting men?” He said: “I have done so.” He said: “And will you conceal this matter from everyone?” He said: “I have done so, and I have appointed you governor over Armenia.” So he bade him farewell and set out to Armenia as its governor. Hishām dispatched the troops from Syria, Iraq, and the Jazīrah, and there gathered with him from the troops and volunteers one hundred and twenty thousand. He made a show that he intended to raid the Lan, and he headed for their land. He sent to the king of the Khazar seeking a truce from him. The king agreed to that and sent to him someone to settle the peace. Marwān detained the envoy with him until he had finished his preparations and what he intended. Then he spoke harshly to them, announced war to them, sent the envoy back to his master with that, and assigned someone to take him by a route with a detour. Marwān himself marched by the nearest roads. The envoy had not reached his master but Marwān had already arrived upon them. The envoy informed his master of the news and told him what Marwān had gathered, mobilized, and prepared against him. The king of the Khazar consulted his companions, and they said: “This man has deceived you and entered your land. If you stay until you gather your forces, they will not assemble for a while, and he will achieve from you what he wants. If you meet him in your present state, he will defeat you and capture you. The right course is to withdraw to the farthest part of your land and leave him and what he wants.” He accepted their advice and marched where they commanded him. Marwān entered the land, penetrated deep into it, destroyed it, took spoils and captives, and reached its farthest end. He stayed there for several days until he humbled them and took revenge upon them. He entered the land of the King of al-Sarīr and inflicted losses on its people. He conquered fortresses, and the king submitted to him and made peace with him for one thousand heads, five hundred slave boys, five hundred slave girls with black hair, and one hundred thousand mudy to be delivered to the Bāb. Marwān made peace with the people of Tūmān for one hundred heads in two halves and twenty thousand mudy. Then he entered the land of Zirīkirān, and its king made peace with him. Then he came to the land of Ḥamzīn, but Ḥamzīn refused to make peace with him, so he besieged them and conquered their fortress. Then he came to Sughdān and conquered it by treaty. He imposed on the lord of Ṭayr Shānshāh ten thousand mudy every year to be delivered to the Bāb. Then he camped at the fortress of the lord of al-Lakz, who had refused to pay the tribute. The king of al-Lakz went out intending to reach the king of the Khazar, but a shepherd killed him with an arrow while not recognizing him. The people of al-Lakz made peace with Marwān, and he appointed a governor over them. He marched to the fortress of Sharwān, which is on the sea, and it submitted in obedience. He marched to the Dūdāniyyah and inflicted losses on them, then returned.
Tarikh (al-Tabari) 2538No grade recorded
ذِكْرُ عِدَّةِ حَوَادِثَ ( فِي سَنَةُ أَرْبَعَ عَشْرَةَ ومائة غَزَا مُعَاوِيَةُ بْنُ هِشَامٍ الصَّائِفَةَ الْيُسْرَى ، فَأَصَابَ رَبَضَ أَقْرَنَ، وَإِنَّ عَبْدَ اللَّهِ الْبَطَّالَ الْتَقَى هُوَ وَقُسْطَنْطِينُ فِي جَمْعٍ، فَهَزَمَهُمُ الْبَطَّالُ وَأَسَرَ قُسْطَنْطِينَ. وَفِيهَا غَزَا سُلَيْمَانُ بْنُ هِشَامٍ الصَّائِفَةَ الْيُمْنَى، فَبَلَغَ قَيْسَارِيَّةَ ). وَفِي هَذِهِ السَّنَةِ عَزَلَ هِشَامُ بْنُ عَبْدِ الْمَلِكِ إِبْرَاهِيمَ بْنَ هِشَامٍ الْمَخْزُومِيَّ عَنِ الْمَدِينَةِ وَاسْتَعْمَلَ عَلَيْهَا خَالِدَ بْنَ عَبْدِ الْمَلِكِ بْنِ الْحَارِثِ بْنِ الْحَكَمِ فِي رَبِيعٍ الْأَوَّلِ، وَكَانَتْ إِمْرَةُ إِبْرَاهِيمَ عَلَى الْمَدِينَةِ ثَمَانِيَ سِنِينَ، وَعَزَلَ إِبْرَاهِيمَ عَنْ مَكَّةَ وَالطَّائِفِ، وَاسْتَعْمَلَ عَلَيْهِمَا مُحَمَّدَ بْنَ هِشَامٍ الْمَخْزُومِيَّ، وَقِيلَ: بَلْ وَلَّى مُحَمَّدًا سَنَةَ ثَلَاثَ عَشْرَةَ، فَلَمَّا عَزَلَ إِبْرَاهِيمَ أَقَرَّ مُحَمَّدًا عَلَيْهَا. وَفِيهَا وَقَعَ الطَّاعُونُ بِوَاسِطٍ. وَفِيهَا أَقْبَلَ مَسْلَمَةُ بْنُ عَبْدِ الْمَلِكِ بَعْدَمَا هَزَمَ خَاقَانَ، وَأَحْكَمَ مَا هُنَاكَ وَبَنَى الْبَابَ. وَحَجَّ بِالنَّاسِ خَالِدُ بْنُ عَبْدِ الْمَلِكِ بْنِ الْحَارِثِ، وَقِيلَ مُحَمَّدُ بْنُ هِشَامٍ. وَكَانَ الْعُمَّالُ مَنْ تَقَدَّمَ ذِكْرُهُمْ فِي السَّنَةِ قَبْلَهَا، غَيْرَ أَنَّ الْمَدِينَةَ كَانَ عَامِلُهَا خَالِدَ بْنَ عَبْدِ الْمَلِكِ، وَعَامِلُ مَكَّةَ وَالطَّائِفِ مُحَمَّدَ بْنَ هِشَامٍ، وَعَامِلُ إِرْمِينِيَّةَ وَأَذْرَبِيجَانَ مَرْوَانَ بْنَ مُحَمَّدٍ.
✧ Mention of several events (In the year one hundred and fourteen, Muʿāwiyah b. Hishām raided the left summer expedition, and he struck the suburb of Aqrun. ʿAbd Allāh al-Baṭṭāl met Constantine with a force, and al-Baṭṭāl defeated them and captured Constantine. In it, Sulaymān b. Hishām raided the right summer expedition, and he reached Caesarea.) In this year, Hishām b. ʿAbd al-Malik dismissed Ibrāhīm b. Hishām al-Makhzūmī from Madinah and appointed over it Khālid b. ʿAbd al-Malik b. al-Ḥārith b. al-Ḥakam in Rabīʿ al-Awwal. Ibrāhīm's governorship over Madinah had lasted eight years. He dismissed Ibrāhīm from Makkah and al-Ṭāʾif, and appointed over them Muḥammad b. Hishām al-Makhzūmī. It is said: rather, he appointed Muḥammad in the year thirteen; when he dismissed Ibrāhīm, he confirmed Muḥammad over it. In it, the plague occurred at Wāsiṭ. In it, Maslamah b. ʿAbd al-Malik returned after he had defeated the Khāqān, secured what was there, and built the gate. The pilgrimage for the people was led by Khālid b. ʿAbd al-Malik b. al-Ḥārith, and it is said Muḥammad b. Hishām. The governors were those mentioned previously in the year before, except that the governor of Madinah was Khālid b. ʿAbd al-Malik, the governor of Makkah and al-Ṭāʾif was Muḥammad b. Hishām, and the governor of Armenia and Azerbaijan was Marwān b. Muḥammad.
Tarikh (al-Tabari) 2539No grade recorded
ذِكْرُ مَنْ تُوُفِّيَ فِي سنة أربع عشرة ومائة مِنَ الْأَكَابِرِ جُعَيْلُ بْنُ مَاعَانَ بْنِ عُمَيْرٍ جُعَيْلُ بْنُ مَاعَانَ بْنِ عُمَيْرٍ، أَبُو سَعِيدٍ الرُّعَيْنِيُّ ثُمَّ الْقِيَانِيُّ : كَانَ أَحَدَ الْقُرَّاءِ الْفُقَهَاءِ، أَخْرَجَهُ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ مِنْ مِصْرَ إِلَى الْمَغْرِبِ لِيُقْرِئَهُمُ الْقُرْآنَ، وَاسْتَعْمَلَهُ عَلَى الْقَضَاءِ بِإِفْرِيقِيَّةَ هِشَامُ بْنُ عَبْدِ الْمَلِكِ، وَلَهُ عَلَيْهِ وِفَادَةٌ. وَقَدْ رَوَى عَنْ أَبِي تَمِيمٍ عَبْدِ اللَّهِ بْنِ مَالِكٍ الْجَيْشَانِيِّ. وَحَدَّثَ عَنْهُ بَكْرُ بْنُ سَوَادَةَ. عَبْدُ خَيْرِ بْنُ يَزِيدَ، أَبُو عُمَارَةَ عَبْدُ خَيْرِ بْنُ يَزِيدَ، أَبُو عُمَارَةَ: أَدْرَكَ النَّبِيَّ ﷺ إِلَّا أَنَّهُ لَمْ يَلْقَهُ، وَسَكَنَ الْكُوفَةَ وَحَدَّثَ بِهَا عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ، وَشَهِدَ مَعَهُ حَرْبَ الْخَوَارِجِ بِالنَّهْرَوَانِ. رَوَى عَنْهُ أَبُو إِسْحَاقَ السَّبِيعِيُّ، وَحَبِيبُ بْنُ أَبِي ثَابِتٍ، وَإِسْمَاعِيلُ السُّدِّيُّ، وَكَانَ ثِقَةً. عن مُسْهِرُ بْنُ عَبْدِ الْمَلِكِ، قَالَ: حَدَّثَنِي أَبِي قَالَ: قُلْتُ لِعَبْدِ خَيْرٍ: كَمْ أَتَى عَلَيْكَ؟ قَالَ: عِشْرُونَ وَمِائَةُ سَنَةٍ، كُنْتُ غُلَامًا بِبِلَادِنَا بِالْيَمَنِ، فَجَاءَ كِتَابُ النَّبِيِّ ﷺ فَنُودِيَ فِي النَّاسِ فَخَرَجُوا إِلَى حَيِّزٍ وَاسِعٍ، فَكَانَ أَبِي فِيمَنْ خَرَجَ، فَلَمَّا ارْتَفَعَ النَّهَارُ جَاءَ أَبِي فَقَالَتْ لَهُ أُمِّي: مَا حَبَسَكَ وَهَذِهِ الْقِدْرُ قَدْ بَلَغَتْ وَهَؤُلَاءِ عِيَالُكَ يَتَضَوَّرُونَ يُرِيدُونَ الْغِذَاءَ؟ فَقَالَ: يَا أُمَّ فُلَانٍ، أَسْلَمْنَا فَأَسْلِمِي، وَمُرِي بِهَذَا الْقِدْرِ فَلْتُهْرَقْ لِلْكِلَابِ وَكَانَتْ مَيْتَةً. فَهَذَا مَا أَذْكُرُ مِنْ أَمْرِ الْجَاهِلِيَّةِ. مُحَمَّدُ بْنُ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ مُحَمَّدُ بْنُ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ؓ، أَبُو جَعْفَرٍ الْبَاقِرُ: بَاقِرُ الْعِلْمِ، تَابِعِيٌّ جَلِيلُ الْقَدْرِ، كَثِيرُ الْعِلْمِ، أَحَدُ أَعْلَامِ هَذِهِ الْأُمَّةِ عِلْمًا وَعَمَلًا وَعِبَادَةً وَنَسَبًا وَشَرَفًا، وَهُوَ أَحَدُ مَنْ تَدَّعِي فِيهِ طَائِفَةُ الشِّيعَةِ أَنَّهُ أَحَدُ الْأَئِمَّةِ الِاثْنَيْ عَشَرَ، وَلَمْ يَكُنِ الرَّجُلُ عَلَى طَرِيقِهِمْ وَلَا عَلَى مِنْوَالِهِمْ، وَلَا يَدَيْنُ بِمَا وَقَعَ فِي أَذْهَانِهِمْ وَأَوْهَامِهِمْ وَخَيَالِهِمْ، بَلْ كَانَ مِمَّنْ يُقَدِّمُ أَبَا بَكْرٍ، وَعُمَرَ وَذَلِكَ عِنْدَهُ صَحِيحٌ فِي الْأَثَرِ، وَقَالَ أَيْضًا: مَا أَدْرَكْتُ أَحَدًا مِنْ أَهْلِ بَيْتِي إِلَّا وَهُوَ يَتَوَلَّاهُمَا. ؓ وَعَنْهُ. وأُمُّهُ أُمُّ عَبْدِ اللَّهِ بِنْتُ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ، وَوُلِدَ لَهُ جَعْفَرٌ، وَعَبْدُ اللَّهِ مِنْ أُمِّ فَرْوَةَ بِنْتِ الْقَاسِمِ بْنِ مُحَمَّدِ بْنِ أَبِي بَكْرٍ الصِّدِّيقِ. وَرَوَى أَبُو جَعْفَرٍ عَنْ جَابِرٍ، وَأَبِي سَعِيدٍ، وَأَبِي هُرَيْرَةَ، وَابْنِ عَبَّاسٍ، وَأَنَسٍ. قَالَ أَبُو حَنِيفَةَ: لَقِيتُ أَبَا جَعْفَرٍ مُحَمَّدَ بْنَ عَلِيٍّ، فَقُلْتُ: مَا تَقُولُ فِي أَبِي بَكْرٍ وَعُمَرَ؟ فَقَالَ: رَحِمَ اللَّهُ أَبَا بَكْرٍ وَعُمَرَ، فَقُلْتُ: إِنَّهُ يُقَالُ عِنْدَنَا بِالْعِرَاقِ إِنَّكَ لَتَبْرَأُ مِنْهُمَا، فَقَالَ: مَعَاذَ اللَّهِ كَذَبَ مَنْ قَالَ هَذَا عَنِّي، أَوَ مَا عَلِمْتَ أَنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ زَوَّجَ ابْنَتَهُ أُمَّ كُلْثُومٍ الَّتِي مِنْ فَاطِمَةَ بِنْتِ رَسُولِ اللَّهِ ﷺ عُمَرَ بْنَ الْخَطَّابِ وَجَدَّتُهَا خَدِيجَةُ وَجَدُّهَا رَسُولُ اللَّهِ ﷺ. عَنْ عُرْوَةَ بْنِ عَبْدِ اللَّهِ،. قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ مُحَمَّدَ بْنَ عَلِيٍّ عَنْ حِلْيَةِ السُّيُوفِ، قَالَ: لَا بَأْسَ بِهِ قَدْ حَلَّى أَبُو بَكْرٍ الصِّدِّيقُ سَيْفَهُ، قَالَ: قُلْتُ: وَتَقُولُ الصِّدِّيقُ، فَوَثَبَ وَثْبَةً وَاسْتَقْبَلَ الْقِبْلَةَ ثُمَّ قَالَ: نَعَمْ الصِّدِّيقُ، نَعَمْ الصِّدِّيقُ، نَعَمْ الصِّدِّيقُ، فَمَنْ لَمْ يَقُلْ لَهُ الصِّدِّيقُ فَلَا صَدَّقَ اللَّهُ لَهُ قَوْلًا فِي الدُّنْيَا وَلَا فِي الْآخِرَةِ. قَالَ ابْنُ حُبَيْشٍ: بسنده عَنْ جَابِرٍ، قَالَ: قَالَ لِي مُحَمَّدُ بْنُ عَلِيٍّ: يَا جَابِرُ، بَلَغَنِي أَنَّ قَوْمًا بِالْعِرَاقِ يَزْعُمُونَ أَنَّهُمْ يُحِبُّونَا وَيَنَالُونَ أَبَا بَكْرٍ وَعُمَرَ، وَيَزْعُمُونَ أَنِّي أَمَرْتُهُمْ بِذَلِكَ، فَأَبْلْغِهُمْ أَنِّي إِلَى اللَّهِ مِنْهُمْ بَرِيءٌ، وَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ لَوْ وُلِّيتُ لَتَقَرَّبْتُ إِلَى اللَّهِ عَزَّ وَجَلَّ بِدِمَائِهِمْ لَا نَالَتْنِي شَفَاعَةُ مُحَمَّدٍ إِنْ لَمْ [أَكُنْ] أَسْتَغْفِرُ لَهُمَا وَأَتَرَحَّمُ عَلَيْهِمَا. وعَنْ عَبْدِ اللَّهِ بْنِ الْوَلِيدِ، قَالَ: قَالَ لَنَا أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ عَلِيٍّ: يُدْخِلُ أَحَدُكُمْ يَدَهُ فِي كُمِّ صَاحِبِهِ فَيَأْخُذُ مَا يُرِيدُ؟ قُلْنَا: لَا، قَالَ: فَلَسْتُمْ إِخْوَانًا كَمَا تَزْعُمُونَ. تُوُفِّيَ مُحَمَّدٌ فِي هَذِهِ السَّنَةِ، وَقِيلَ: سَنَةَ ثَمَانَ عَشْرَةَ، وَقِيلَ: سَبْعَ عَشْرَ وَهُوَ ابْنُ ثَلَاثٍ وَسَبْعِينَ سَنَةً، وَأَوْصَى أَنْ يُكَفَّنَ فِي قَمِيصِهِ الَّذِي كَانَ يُصَلِّي فِيهِ. الْمُفَضَّلُ بْنُ قُدَامَةَ بْنِ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ الْمُفَضَّلُ بْنُ قُدَامَةَ بْنِ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ بْنِ عُبَيْدَةَ بْنِ الْحَارِثِ بْنِ إِيَاسِ بْنِ عَوْفِ بْنِ رَبِيعَةَ، مِنْ وَلَدِ رَبِيعَةَ بْنِ نِزَارٍ، كَذَلِكَ سَمَّاهُ أَبُو عُمَرَ وَالشَّيْبَانِيُّ، وَيُكَنَّى أَبَا النَّجْمِ: وَقَالَ ابْنُ الْأَعْرَابِيِّ: اسْمُهُ الْفَضْلُ، وَهُوَ مِنْ رُجَّازِ الْإِسْلَامِ الْفُحُولِ الْمُتَقَدِّمِينَ، فِي الطَّبَقَةِ الْأُولَى مِنْهُمْ. قَالَ أَبُو عُبَيْدَةَ: مَا زَالَتِ الشُّعَرَاءُ تُقَصِّرُ بِالرُّجَّازِ حَتَّى قَالَ أَبُو النَّجْمِ: الْحَمْدُ لِلَّهِ الْوَهُوبِ الْمُجْزِلِ وَقَالَ الْعَجَّاجُ: قَدْ جَبَرَ الدِّينَ الْإِلَهُ فَجُبِرَ وَقَالَ رُؤْبَةُ: وَقَاتِمِ الْأَعْمَاقِ خَاوِي الْمُخْتَرَقِ فَانْتَصَفُوا مِنْهُمْ. قَالَ الْمَدَائِنِيُّ: دَخَلَ أَبُو النَّجْمِ عَلَى هِشَامِ بْنِ عَبْدِ الْمَلِكِ وَقَدْ أَتَتْ لَهُ سَبْعُونَ سَنَةً، فَقَالَ لَهُ هِشَامٌ: مَا رَأْيُكَ فِي النِّسَاءِ؟ قَالَ: إِنِّي لَأَنْظُرُ إِلَيْهِنَّ شَزْرًا وَيَنْظُرْنَ إِلَيَّ شَزْرًا، فَوَهَبَ لَهُ جَارِيَةً وَقَالَ: اغْدُ عَلَيَّ فَأَعْلِمْنِي مَا كَانَ مِنْكَ، فَلَمَّا غَدَا عَلَيْهِ فَقَالَ: مَا صَنَعْتُ شَيْئًا وَلَا قَدَرْتُ عَلَيْهَا، وَقُلْتُ فِي ذَلِكَ أَبْيَاتًا وَهِيَ: نَظَرَتْ فَأَعْجَبَهَا الَّذِي فِي دِرْعِهَا مِنْ حُسْنِهِ وَنَظَرْتُ فِي سِرْبَالِيَا فَرَأَتْ لَهَا كَفَلًا يَمِيلُ بِخَصْرِهَا وَعَثَا رَوَادِفُهُ وَأَجْثَمَ رَابِيَا وَرَأَيْتُ مُنْتَشِرَ الْعَجَانِ مُقَلَّصًا رِخْوًا مَفَاصِلُهُ وَجِلْدًا بَالِيَا أُدْنِي لَهُ الرَّكْبَ الْحَلِيقَ كَأَنَّمَا أُدْنِي إِلَيْهِ عَقَارِبًا وَأَفَاعِيَا فَضَحِكَ هِشَامٌ وَأَمَرَ لَهُ بِجَائِزَةٍ. وَقَالَ لَهُ هِشَامٌ: حَدِّثْنِي عَنْكَ، قَالَ: عَرَضَ لِي الْبَوْلُ فَقُمْتُ بِاللَّيْلِ أَبُولُ، فَخَرَجَ مِنِّي صَوْتٌ [فَتَشَدَّدْتُ، ثُمَّ عُدْتُ فَخَرَجَ مِنِّي صَوْتٌ] آخَرُ فَأَوَيْتُ إِلَى فِرَاشِي وَقُلْتُ: يَا أُمَّ الْخِيَارِ، هَلْ سَمِعْتِ شَيْئًا؟ قَالَتْ: لَا وَاللَّهِ وَلَا وَاحِدَةً مِنْهُمَا، فَضَحِكَ. وَأُمُّ الْخِيَارِ الَّتِي يَقُولُ فِيهَا: قَدْ أَصْبَحَتْ أُمُّ الْخِيَارِ تَدَّعِي عَلَيَّ دَيْنًا كُلَّهُ لَمْ أَصْنَعِ عَطَاءُ بْنُ أَبِي رَبَاحٍ عَطَاءُ بْنُ أَبِي رَبَاحٍ، أَبُو مُحَمَّدٍ، وَاسْمُ أَبِي رَبَاحٍ: أَسْلَمُ الْمَكِّيُّ، وَهُوَ مَوْلَى الْجُنَيْدِ: وُلِدَ لِسَنَتَيْنِ مَضَتَا مِنْ خِلَافَةِ عُثْمَانَ، وَكَانَ أَسْوَدَ شَدِيدَ السَّوَادِ، أَعْوَرَ أَفْطَسَ أَعْرَجَ، ثُمَّ عَمِيَ فِي آخِرِ عُمْرِهِ، إِلَّا أَنَّهُ كَانَ فَصِيحًا عَالِمًا فَقِيهًا، أَدْرَكَ أَبَا جُحَيْفَةَ وَشَهِدَ جِنَازَةَ زَيْدِ بْنِ أَرْقَمَ. وَرَوَى عَنِ ابْنِ عُمَرَ، وَابْنِ عَمْرٍو، وَأَبِي سَعِيدٍ، وَأَبِي هُرَيْرَةَ، وَزَيْدِ بْنِ خَالِدٍ، وَابْنِ عَبَّاسٍ، وَابْنِ الزُّبَيْرِ. رَوَى عَنْهُ: عَمْرُو بْنُ دِينَارٍ، وَالزُّهْرِيُّ، وَقَتَادَةُ، وَأَيُّوبُ. وَحَجَّ سَبْعِينَ حَجَّةً، وَكَانَ يُنَادِي فِي زَمَنِ بَنِي أُمَيَّةَ بِمَكَّةَ: لَا يُفْتِ النَّاسَ إِلَّا عَطَاءُ بْنُ أَبِي رَبَاحٍ، فَإِنْ لَمْ يَكُنْ فَعَبْدُ اللَّهِ بْنُ أَبِي نَجِيحٍ. عَنْ سَلَمَةَ بْنِ كُهَيْلٍ قَالَ: مَا رَأَيْتُ أَحَدًا يُرِيدُ بِهَذَا الْعِلْمِ وَجْهَ اللَّهِ غَيْرَ هَؤُلَاءِ الثَّلَاثَةِ: عَطَاءٌ، وَطَاوُوسٌ، وَمُجَاهِدٌ. عَنْ مُعَاذِ بْنِ سَعِيدٍ قَالَ: كُنَّا عِنْدَ عَطَاءِ بْنِ أَبِي رَبَاحٍ فَتَحَدَّثَ رَجُلٌ بِحَدِيثٍ فَاعْتَرَضَ لَهُ آخَرُ فِي حَدِيثِهِ، فَقَالَ عَطَاءٌ: سُبْحَانَ اللَّهِ، مَا هَذِهِ الْأَخْلَاقُ!؟ إِنِّي لَأَسْمَعُ الْحَدِيثَ مِنَ الرَّجُلِ وَأَنَا أَعْلَمُ بِهِ، فَأُرِيهِ أَنِّي لَا أُحْسِنُ مِنْهُ شَيْئًا. عن مُعَلَّى بْنُ عُبَيْدٍ قَالَ: دَخَلْنَا عَلَى مُحَمَّدِ بْنِ سُوقَةَ فَقَالَ: أُحَدِّثُكُمْ بِحَدِيثٍ لَعَلَّهُ يَنْفَعُكُمْ، فَإِنَّهُ قَدْ نَفَعَنِي، ثُمَّ قَالَ: قَالَ لَنَا عَطَاءُ بْنُ أَبِي رَبَاحٍ: يَا بَنِي أَخِي، إِنَّ مَنْ كَانَ قَبْلَكُمْ كَانُوا يَكْرَهُونَ فُضُولَ الْكَلَامِ، أَتُنْكِرُونَ أَنَّ عَلَيْكُمْ حَافِظِينَ، أَمَا يَسْتَحِي أَحَدُكُمْ أَنْ لَوْ نُشِرَتْ عَلَيْهِ صَحِيفَتُهُ الَّتِي أَمْلَى صَدْرَ نَهَارِهِ، كَانَ أَكْثَرُ مَا فِيهَا لَيْسَ مِنْ أَمْرِ دِينِهِ وَلَا دُنْيَاهُ. أَخْبَرَنَا عَبْدُ الْوَهَّابِ بْنُ الْمُبَارَكِ الْأَنْمَاطِيُّ قَالَ: بسنده قَالَ: سَمِعْتُ الْأَصْمَعِيَّ يَقُولُ: دَخَلَ عَطَاءُ بْنُ أَبِي رَبَاحٍ عَلَى عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ وَهُوَ جَالِسٌ عَلَى سَرِيرِهِ وَحَوَالَيْهِ الْأَشْرَافُ مِنْ كُلِّ بَطْنٍ، وَذَلِكَ بِمَكَّةَ فِي وَقْتِ حَجِّهِ فِي خِلَافَتِهِ، فَلَمَّا نَظَرَ إِلَيْهِ قَامَ إِلَيْهِ وَأَجْلَسَهُ مَعَهُ عَلَى السَّرِيرِ وَقَعَدَ بَيْنَ يَدَيْهِ وَقَالَ لَهُ: يَا أَبَا مُحَمَّدٍ، حَاجَتُكَ؟ قَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، اتَّقِ اللَّهَ فِي حَرَمِ اللَّهِ وَحَرَمِ رَسُولِهِ، فَتَعَاهَدْهُ بِالْعِمَارَةِ، وَاتَّقِ اللَّهَ فِي أَوْلَادِ الْمُهَاجِرِينَ وَالْأَنْصَارِ فَأَنْتَ بِهِمْ أُجْلِسْتْ هَذَا الْمَجْلِسَ، وَاتَّقِ اللَّهَ فِي أَهْلِ الثُّغُورِ، فَإِنَّهُمْ حِصْنُ الْمُسْلِمِينَ، وَتَعَهَّدْ أُمُورَ الْمُسْلِمِينَ فَإِنَّكَ وَحْدَكَ الْمَسْئُولُ عَنْهُمْ، وَاتَّقِ اللَّهَ فَيَمَنْ عَلَى بَابِكَ، وَلَا تَغْفُلُ عَنْهُمْ، وَلَا تُغْلِقْ دُونَهُمْ بَابَكَ. فَقَالَ لَهُ: أَفْعَلُ. ثُمَّ نَهَضَ فَقَبَضَ عَلَيْهِ عَبْدُ الْمَلِكِ فَقَالَ: يَا أَبَا مُحَمَّدٍ، إِنَّمَا سَأَلْتَنَا حَوَائِجَ غَيْرِكَ، وَقَدْ قَضَيْنَاهَا، فَمَا حَاجَتُكَ؟ فَقَالَ: مَا لِي إِلَى مَخْلُوقٍ حَاجَةٌ. ثُمَّ خَرَجَ، فَقَالَ عَبْدُ الْمَلِكِ: هَذَا وَأَبِيكَ الشَّرَفُ، هَذَا وَأَبِيكَ السُّؤْدَدُ. أَخْبَرَنَا عَبْدُ الْحَقِّ بْنُ عَبْدِ الْخَالِقِ قَالَ: بسنده قَالَ: قَالَ إِبْرَاهِيمُ الْحَرْبِيُّ: كَانَ عَطَاءٌ عَبْدًا أَسْوَدَ لِامْرَأَةٍ مِنْ أَهْلِ مَكَّةَ، وَكَانَ أَنْفُهُ كَأَنَّهُ بَاقِلَاءُ. قَالَ: وَجَاءَ سُلَيْمَانُ بْنُ عَبْدِ الْمَلِكِ أَمِيرُ الْمُؤْمِنِينَ إِلَى عَطَاءٍ هُوَ وَابْنَاهُ، فَجَلَسُوا إِلَيْهِ وَهُوَ يُصَلِّي، فَلَمَّا صَلَّى انْفَتَلَ إِلَيْهِمَا، فَمَا زَالُوا يَسْأَلُونَهُ عَنْ مَنَاسِكِ الْحَجِّ، وَقَدْ حَوَّلَ قَفَاهُ إِلَيْهِمْ ثُمَّ قَالَ سُلَيْمَانُ لِابْنَيْهِ: قُومَا. فَقَامَا، فَقَالَ: يَا بَنِيَّ لَا تَنِيَا فِي طَلَبِ الْعِلْمِ، فَإِنِّي لَا أَنْسَى ذُلَّنَا بَيْنَ يَدَيْ هَذَا الْعَبْدِ الْأَسْوَدِ. أَنْبَأَنَا مُحَمَّدُ بْنُ عَبْدِ الْمَلِكِ بْنِ خَيْرُونَ بسنده عن عُثْمَانُ بْنُ عَطَاءٍ الْخُرَاسَانِيُّ قَالَ: انْطَلَقْتُ مَعَ أَبِي وَهُوَ يُرِيدُ هِشَامَ بْنَ عَبْدِ الْمَلِكِ، فَلَمَّا قَرَّبْنَا إِذَا بِشَيْخٍ أَسْوَدَ عَلَى حِمَارٍ، عَلَيْهِ قَمِيصٌ دَنِسٌ، وَجُبَّةٌ دَنِسَةٌ، وَقَلَنْسُوَةٌ لَاطِيَةٌ دَنِسَةٌ، وَرِكَابَاهُ مِنْ خَشَبٍ. فَضَحِكْتُ وَقُلْتُ لِأَبِي: مَنْ هَذَا الْأَعْرَابِيُّ؟ قَالَ: اسْكُتْ، هَذَا سَيِّدُ فُقَهَاءِ أَهْلِ الْحِجَازِ، هَذَا عَطَاءُ بْنُ أَبِي رَبَاحٍ. فَلَمَّا قَرُبَ نَزَلَ أَبِي عَنْ بَغْلَتِهِ، وَنَزَلَ هُوَ عَنْ حِمَارِهِ، فَاعْتَنَقَا وَتَسَالَا، ثُمَّ عَادَا فَرَكِبَا فَانْطَلَقَا حَتَّى وَقَفَا بِبَابِ هِشَامٍ، فَلَمَّا رَجَعَ أَبِي سَأَلْتُهُ، فَقُلْتُ: حَدِّثْنِي مَا كَانَ مِنْكُمَا. قَالَ: لَمَّا قِيلَ لِهِشَامٍ عَطَاءُ بْنُ أَبِي رَبَاحٍ [بِالْبَابِ] أَذِنَ لَهُ، فَوَ اللَّهِ مَا دَخَلْتُ إِلَّا بِسَبَبِهِ. فَلَمَّا رَآهُ هِشَامٌ قَالَ: مَرْحَبًا مَرْحَبًا هَاهُنَا هَاهُنَا. فَرَفَعَهُ حَتَّى مَسَّتْ رُكْبَتُهُ رُكَبَهُ، وَعِنْدَهُ أَشْرَافُ النَّاسِ يَتَحَدَّثُونَ، فَسَكَتُوا. فَقَالَ هِشَامٌ: مَا حَاجَتُكَ يَا أَبَا مُحَمَّدٍ؟ قَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، أَهْلُ الْحَرَمَيْنِ، أَهْلُ اللَّهِ، وَجِيرَانُ رَسُولِ اللَّهِ ﷺ يَقْسِمُ فِيهِمْ أُعْطِيَاتِهِمْ وَأَرْزَاقَهُمْ، قَالَ: نَعَمْ، يَا غُلَامُ اكْتُبْ لِأَهْلِ الْمَدِينَةِ وَأَهْلِ مَكَّةَ بِعَطَاءَيْنِ وَأَرْزَاقَهُمْ لِسَنَةٍ، ثُمَّ قَالَ: هَلْ مِنْ حَاجَةٍ غَيْرِهَا يَا أَبَا مُحَمَّدٍ؟ قَالَ: نَعَمْ يَا أَمِيرَ الْمُؤْمِنِينَ، أَهْلُ الْحِجَازِ، وَأَهْلُ نَجْدٍ، أَصْلُ الْعَرَبِ، تُرَدُّ فِيهِمْ [فُضُولُ] صَدَقَاتِهِمْ قَالَ: نَعَمْ، يَا غُلَامُ اكْتُبْ بِأَنْ تُرَدَّ فِيهِمْ صَدَقَاتُهُمْ. قَالَ: هَلْ مِنْ حَاجَةٍ غَيْرِهَا يَا أَبَا مُحَمَّدٍ؟ قَالَ: نَعَمْ يَا أَمِيرَ الْمُؤْمِنِينَ، أَهْلُ الثُّغُورِ يَرْمُونَ مِنْ وَرَاءِ بَيْضَتِكُمْ، وَيُقَاتِلُونَ عَدُوَّكُمْ، قَدْ أَجْرَيْتُمْ لَهُمْ أَرْزَاقًا تُدِرُّهَا عَلَيْهِمْ، فَإِنَّهُمْ إِنْ هَلَكُوا أَغَرْتُمْ. قَالَ: نَعَمْ، اكْتُبْ بِحَمْلِ أَرْزَاقِهِمْ إِلَيْهِمْ يَا غُلَامُ، هَلْ مِنْ حَاجَةٍ غَيْرِهَا يَا أَبَا مُحَمَّدٍ؟ قَالَ: نَعَمْ يَا أَمِيرَ الْمُؤْمِنِينَ، أَهْلُ ذِمَّتِكُمْ يَحْيَى صِغَارُهُمْ وَلَا يُتَعْتَعُ كِبَارُهُمْ، وَلَا يُكَلِّفُونَ إِلَّا مَا يُطِيقُونَ. قَالَ: نَعَمْ، اكْتُبْ لَهُمْ يَا غُلَامُ، هَلْ مِنْ حَاجَةٍ غَيْرِهَا يَا أَبَا مُحَمَّدٍ؟ قَالَ: نَعَمْ يَا أَمِيرَ الْمُؤْمِنِينَ، اتَّقِ اللَّهَ فِي نَفْسِكَ، فَإِنَّكَ خُلِقْتَ وَحْدَكَ، وَتَمُوتُ وَحْدَكَ، وَتُحْشَرُ وَحْدَكَ، وَتُحَاسَبُ وَحْدَكَ، وَلَا وَاللَّهِ مَا مَعَكَ مِمَّنْ تَرَى أَحَدًا. قَالَ: فَأَكَبَّ هِشَامٌ وَقَامَ عَطَاءٌ، فَلَمَّا كَانَ عِنْدَ الْبَابِ إِذَا رَجُلٌ قَدْ تَبِعَهُ بِكِيسٍ مَا أَدْرِي مَا فِيهِ، أَدَرَاهِمُ أَمْ دَنَانِيرُ. فَقَالَ: إِنَّ أَمِيرَ الْمُؤْمِنِينَ أَمَرَ لَكَ بِهَذَا. فَقَالَ: لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِنَّ أَجْرِي إِلَّا عَلَى رَبِّ الْعَالَمِينَ. قَالَ: ثُمَّ خَرَجَ عَطَاءٌ، فَلَا وَاللَّهِ مَا شَرِبَ عِنْدَهُ حُسْوَةً مِنْ مَاءٍ فَمَا فَوْقَهُ. تُوُفِّيَ عَطَاءٌ فِي هَذِهِ السَّنَةِ. وَقِيلَ: سَنَةَ أَرْبَعَ عَشْرَةَ. وَهُوَ ابْنُ ثَمَانٍ وَثَمَانِينَ سَنَةً. وَقِيلَ: بَلْ عَاشَ مِائَةَ سَنَةٍ. وَالْحَكَمُ بْنُ عُتَيْبَةَ بْنِ النَّهَّاسِ أَبُو مُحَمَّدٍ وَالْحَكَمُ بْنُ عُتَيْبَةَ بْنِ النَّهَّاسِ أَبُو مُحَمَّدٍ، وَهُوَ مَوْلَى امْرَأَةٍ مِنْ كِنْدَةَ، وَمَوْلِدُهُ سَنَةَ خَمْسِينَ. عَبْدُ اللَّهِ بْنُ بُرَيْدَةَ بْنِ الْحُصَيْبِ الْأَسْلَمِيُّ وَفِيهَا تُوُفِّيَ عَبْدُ اللَّهِ بْنُ بُرَيْدَةَ بْنِ الْحُصَيْبِ الْأَسْلَمِيُّ قَاضِي مَرْوَ ، وَكَانَ مَوْلِدُهُ لِثَلَاثِ سِنِينَ مَضَتْ مِنْ خِلَافَةِ عُمَرَ بْنِ الْخَطَّابِ.
✧ Mention of those among the notables who died in the year one hundred and fourteen. Juʿayl b. Māʿān b. ʿUmayr, Abū Saʿīd al-Ruʿaynī then al-Qiyānī: He was one of the Qurʾān reciters and jurists. ʿUmar b. ʿAbd al-ʿAzīz sent him from Egypt to the Maghrib to teach them the Qurʾān, and Hishām b. ʿAbd al-Malik appointed him as judge in Ifrīqiya. He had come as a delegate to him. He narrated from Abū Tamīm ʿAbd Allāh b. Mālik al-Jayshānī. Bakr b. Sawāda narrated from him. ʿAbd Khayr b. Yazīd, Abū ʿUmāra: He lived in the time of the Prophet ﷺ but did not meet him. He resided in Kufa and narrated there from ʿAlī b. Abī Ṭālib, and he fought alongside him against the Kharijites at al-Nahrawān. Abū Isḥāq al-Sabīʿī, Ḥabīb b. Abī Thābit, and Ismāʿīl al-Suddī narrated from him. He was trustworthy. Mus-hir b. ʿAbd al-Malik said: My father narrated to me, saying: I said to ʿAbd Khayr: How old are you? He said: One hundred and twenty years. I was a boy in our land in Yemen when the Prophet's ﷺ letter came, and it was proclaimed among the people. They went out to a wide open space, and my father was among those who went out. When the day grew bright, my father came, and my mother said to him: What kept you? This cooking pot has come to a boil and these are your dependents, writhing in hunger, wanting food. He said: O mother of so-and-so, we have embraced Islam, so embrace Islam, and order this pot to be poured out for the dogs, for it was carrion. This is what I remember of the affairs of the Jāhiliyya. Muḥammad b. ʿAlī b. al-Ḥusayn b. ʿAlī b. Abī Ṭālib ؓ, Abū Jaʿfar al-Bāqir: The splitter of knowledge, a Tābiʿī of great rank, abundant in knowledge, one of the luminaries of this community in knowledge, deed, worship, lineage, and honor. He is one of those whom a faction of the Shīʿa claims was one of the twelve imams, but the man was not upon their path or their manner, nor did he hold the beliefs that are in their minds, delusions, and imaginings. Rather, he was among those who gave precedence to Abū Bakr and ʿUmar, and that is sound in his view according to the reports. He also said: I have not met anyone from my family except that he loved the two of them. ؓ And from him. His mother was Umm ʿAbd Allāh bt. al-Ḥasan b. ʿAlī b. Abī Ṭālib. To him were born Jaʿfar and ʿAbd Allāh from Umm Farwa bt. al-Qāsim b. Muḥammad b. Abī Bakr al-Ṣiddīq. Abū Jaʿfar narrated from Jābir, Abū Saʿīd, Abū Hurayra, Ibn ʿAbbās, and Anas. Abū Ḥanīfa said: I met Abū Jaʿfar Muḥammad b. ʿAlī and said: What do you say about Abū Bakr and ʿUmar? He said: May God have mercy on Abū Bakr and ʿUmar. I said: It is said among us in Iraq that you disavow them. He said: God forbid! Whoever said this about me has lied. Do you not know that ʿAlī b. Abī Ṭālib married his daughter Umm Kulthūm, who was from Fāṭima bt. the Messenger of God ﷺ, to ʿUmar b. al-Khaṭṭāb? Her grandmother was Khadīja and her grandfather was the Messenger of God ﷺ. From ʿUrwa b. ʿAbd Allāh: He said: I asked Abū Jaʿfar Muḥammad b. ʿAlī about decorating swords. He said: There is no harm in it. Abū Bakr al-Ṣiddīq decorated his sword. I said: And do you say al-Ṣiddīq? He jumped up and faced the qibla, then said: Yes, al-Ṣiddīq, yes, al-Ṣiddīq, yes, al-Ṣiddīq. Whoever does not call him al-Ṣiddīq, may God never confirm any word of his in this world or the next. Ibn Ḥubaysh said with his chain from Jābir: He said: Muḥammad b. ʿAlī said to me: O Jābir, it has reached me that some people in Iraq claim that they love us and disparage Abū Bakr and ʿUmar, and they claim that I commanded them to do that. Convey to them that I am innocent before God of them. By Him in whose hand is the soul of Muḥammad, if I were given authority, I would draw near to God, mighty and glorious, by shedding their blood. May the intercession of Muḥammad not reach me if I do not seek forgiveness for the two of them and have mercy upon them. From ʿAbd Allāh b. al-Walīd: He said: Abū Jaʿfar Muḥammad b. ʿAlī said to us: Would any of you put his hand into his companion's sleeve and take what he wants? We said: No. He said: Then you are not brothers as you claim. Muḥammad died in this year. It is also said: in the year one hundred and eighteen, and it is said: one hundred and seventeen, at the age of seventy-three. He left instructions to be shrouded in the shirt in which he used to pray. Al-Mufaḍḍal b. Qudāma b. ʿUbayd Allāh b. ʿAbd Allāh b. ʿUbayda b. al-Ḥārith b. Iyās b. ʿAwf b. Rabīʿa, of the descendants of Rabīʿa b. Nizār, as Abū ʿUmar and al-Shaybānī named him, and he was given the kunya Abū al-Najm: Ibn al-Aʿrābī said: His name was al-Faḍl. He was one of the great early rajz poets of Islam, in the first rank among them. Abū ʿUbayda said: The poets kept belittling the rajz poets until Abū al-Najm said: Praise be to God, the munificent Bestower. And al-ʿAjjāj said: God has set right the religion, so it was set right. And Ruʾba said: And one with dark depths, empty of what is traversed. So they gained their due from them. Al-Madāʾinī said: Abū al-Najm entered upon Hishām b. ʿAbd al-Malik when he had reached seventy years of age. Hishām said to him: What is your view of women? He said: I look at them askance, and they look at me askance. So Hishām gave him a slave girl and said: Come to me in the morning and tell me what happened between you. When he came to him in the morning, he said: I did nothing and was unable to do anything with her, and I composed some verses about that: She looked, and what was in his armor pleased her by its beauty, and I looked at my garments. She saw a plumpness that swayed with her waist, and his haunches were sluggish and heavy. And I saw a spread perineum, contracted, with loose joints and worn-out skin. I brought the shaved knee to it as if I were bringing scorpions and vipers to it. Hishām laughed and ordered a reward for him. Hishām said to him: Tell me about yourself. He said: I needed to urinate, so I got up at night to urinate. A sound came out of me, so I strained, then I returned and another sound came out of me, so I went to my bed and said: O Umm al-Khiyār, did you hear anything? She said: No, by God, not one of them. He laughed. Umm al-Khiyār is the one about whom he says: Umm al-Khiyār has begun to claim against me a debt, all of which I did not incur. ʿAṭāʾ b. Abī Rabāḥ, Abū Muḥammad, and his father Abū Rabāḥ's name was Aslam, the Makkan, a client of al-Junad: He was born two years into the caliphate of ʿUthmān. He was very black, one-eyed, flat-nosed, and lame, then he became blind in the last part of his life, but he was eloquent, learned, and a jurist. He met Abū Juḥayfa and attended the funeral of Zayd b. Arqam. He narrated from Ibn ʿUmar, Ibn ʿAmr, Abū Saʿīd, Abū Hurayra, Zayd b. Khālid, Ibn ʿAbbās, and Ibn al-Zubayr. Narrated from him: ʿAmr b. Dīnār, al-Zuhrī, Qatāda, and Ayyūb. He performed the pilgrimage seventy times. In the time of the Umayyads it was proclaimed in Makkah: No one may give legal opinions to the people except ʿAṭāʾ b. Abī Rabāḥ, and if he is not available, then ʿAbd Allāh b. Abī Najīḥ. From Salama b. Kuhayl, who said: I have not seen anyone who sought by this knowledge the face of God other than these three: ʿAṭāʾ, Ṭāwūs, and Mujāhid. From Muʿādh b. Saʿīd, who said: We were with ʿAṭāʾ b. Abī Rabāḥ when a man related a tradition and another man interrupted him in his tradition. ʿAṭāʾ said: Glory be to God! What are these manners? I hear the tradition from a man while I know it better than he, but I make him think that I do not know any of it. From Muʿallā b. ʿUbayd, who said: We entered upon Muḥammad b. Sūqa, and he said: I will relate to you a tradition that may benefit you, for it has benefited me. Then he said: ʿAṭāʾ b. Abī Rabāḥ said to us: O sons of my brother, those before you used to dislike excessive speech. Do you deny that there are watchers over you? Is one of you not ashamed that if his scroll, which he filled throughout the first part of his day, were unrolled before him, most of what is in it would not pertain to his religion or his worldly affairs? ʿAbd al-Wahhāb b. al-Mubārak al-Anmāṭī reported to us, saying with his chain: He said: I heard al-Aṣmaʿī say: ʿAṭāʾ b. Abī Rabāḥ entered upon ʿAbd al-Malik b. Marwān while he was sitting on his throne, with nobles from every tribe around him. That was in Makkah at the time of his pilgrimage during his caliphate. When he saw him, he rose to him, seated him with him on the throne, and sat before him. He said to him: O Abū Muḥammad, what is your need? He said: O Commander of the Faithful, fear God regarding the sanctuary of God and the sanctuary of His Messenger, and maintain it with proper care. Fear God regarding the children of the Muhājirūn and the Anṣār, for it is by them that you were seated in this assembly. Fear God regarding the people of the frontier fortresses, for they are the shield of the Muslims. Attend to the affairs of the Muslims, for you alone are responsible for them. Fear God regarding those at your gate; do not neglect them, and do not shut your gate against them. He said to him: I will do it. Then he rose, but ʿAbd al-Malik grasped him and said: O Abū Muḥammad, you have asked us for the needs of others, and we have fulfilled them; so what is your need? He said: I have no need of any creature. Then he went out. ʿAbd al-Malik said: This, by your father, is nobility; this, by your father, is mastery. ʿAbd al-Ḥaqq b. ʿAbd al-Khāliq reported to us, saying with his chain: He said: Ibrāhīm al-Ḥarbī said: ʿAṭāʾ was a black slave belonging to a woman of the people of Makkah, and his nose was like a broad bean. He said: Sulaymān b. ʿAbd al-Malik, the Commander of the Faithful, came to ʿAṭāʾ with his two sons. They sat before him while he was praying. When he finished praying, he turned to them, and they kept asking him about the rites of the pilgrimage while he had turned his back to them. Then Sulaymān said to his two sons: Rise. They rose, and he said: O my sons, do not be remiss in seeking knowledge, for I shall never forget our humiliation before this black slave. Muḥammad b. ʿAbd al-Malik b. Khayrūn reported to us with his chain from ʿUthmān b. ʿAṭāʾ al-Khurāsānī, who said: I set out with my father while he was going to Hishām b. ʿAbd al-Malik. When we drew near, there was a black old man on a donkey, wearing a dirty shirt, a dirty cloak, and a close-fitting dirty cap, with wooden stirrups. I laughed and said to my father: Who is this bedouin? He said: Be quiet. This is the master of the jurists of the people of the Hijaz. This is ʿAṭāʾ b. Abī Rabāḥ. When he drew near, my father dismounted from his mule, and he dismounted from his donkey. They embraced and asked each other about their affairs, then they mounted again and went off until they stopped at Hishām's gate. When my father returned, I asked him, saying: Tell me what happened between you two. He said: When Hishām was told that ʿAṭāʾ b. Abī Rabāḥ was at the gate, he gave him permission, and by God, I entered only because of him. When Hishām saw him, he said: Welcome! Welcome! Here! Here! He raised him until his knee touched his knee, while the nobles of the people were around him talking, and they fell silent. Hishām said: What is your need, O Abū Muḥammad? He said: O Commander of the Faithful, the people of the two sanctuaries are the people of God and the neighbors of the Messenger of God ﷺ. Distribute among them their stipends and provisions. He said: Yes. O boy, write for the people of Madinah and the people of Makkah two stipends and their provisions for a year. Then he said: Is there any need other than this, O Abū Muḥammad? He said: Yes, O Commander of the Faithful, the people of the Hijaz and the people of Najd are the origin of the Arabs. Return to them the surplus of their alms. He said: Yes. O boy, write that their alms are to be returned to them. He said: Is there any need other than this, O Abū Muḥammad? He said: Yes, O Commander of the Faithful, the people of the frontier fortresses shoot from behind your defenses and fight your enemy. You have assigned them provisions that you send to them, for if they perish, you will be raided. He said: Yes. O boy, write that their provisions are to be sent to them. Is there any other need, O Abū Muḥammad? He said: Yes, O Commander of the Faithful, the people of your protected covenant: let their children live, do not oppress their elders, and do not burden them beyond what they can bear. He said: Yes. O boy, write for them. Is there any other need, O Abū Muḥammad? He said: Yes, O Commander of the Faithful, fear God regarding yourself, for you were created alone, you will die alone, you will be gathered alone, and you will be judged alone. By God, none of those you see will be with you. He said: Hishām bowed his head, and ʿAṭāʾ rose. When he was at the gate, a man followed him with a purse, I do not know what was in it, whether dirhams or dinars. He said: The Commander of the Faithful ordered this for you. He said: I ask you no reward for it; my reward is only upon the Lord of the worlds. He said: Then ʿAṭāʾ went out, and by God, he did not drink at his place even a sip of water or more. ʿAṭāʾ died in this year. It is also said: in the year one hundred and fourteen. He was eighty-eight years old. It is also said: he lived one hundred years. Al-Ḥakam b. ʿUtayba b. al-Nahhās, Abū Muḥammad, a client of a woman of Kinda, was born in the year fifty. ʿAbd Allāh b. Burayda b. al-Ḥuṣayb al-Aslamī: In this year died ʿAbd Allāh b. Burayda b. al-Ḥuṣayb al-Aslamī, the judge of Marw. He was born three years into the caliphate of ʿUmar b. al-Khaṭṭāb.
Tarikh (al-Tabari) 2540No grade recorded
ثُمَّ دَخَلَتْ سَنَةُ خَمْسَ عَشْرَةَ وَمِائَةٍ فَمِنَ الْحَوَادِثِ فِيهَا غَزْوَةُ مُعَاوِيَةَ بْنِ هِشَامٍ الرُّومَ. وَفِيهَا: وَقَعَ الطَّاعُونُ بِالشَّامِ . وَفِيهَا: أَصَابَ النَّاسَ بِخُرَاسَانَ قَحْطٌ شَدِيدٌ وَمَجَاعَةٌ، فَأَعْطَى الْجُنَيْدُ رَجُلًا دِرْهَمًا فَاشْتَرَى بِهِ رَغِيفًا، فَقَالَ: تَشْكُونَ الْجُوعَ وَرَغِيفٌ بِدِرْهَمٍ، لَقَدْ رَأَيْتُنِي بِالْهِنْدِ وَإِنَّ الْحَبَّ مِنَ الْحُبُوبِ لَتُبَاعَ عَدَدًا بِالدَّرَاهِمِ. وَفِيهَا: حَجَّ بِالنَّاسِ مُعَاوِيَةُ بْنُ هِشَامِ بْنِ إِسْمَاعِيلَ وَهُوَ أَمِيرُ مَكَّةَ وَالطَّائِفِ، وَكَانَ عُمَّالُ الْأَمْصَارِ عُمَّالَ السَّنَةِ الَّتِي قَبْلَهَا، غَيْرَ أَنَّهُ اخْتُلِفَ فِي عَامِلِ خُرَاسَانَ، فَقَالَ الْمَدَائِنِيُّ: الْجُنَيْدُ بْنُ عَبْدِ الرَّحْمَنِ، وَقَالَ غَيْرُهُ: عُمَارَةُ بْنُ خُرَيْمٍ الْمُرِّيُّ، وَإِنَّ الْجُنَيْدَ مَاتَ فِي هَذِهِ السَّنَةِ فَاسْتَخْلَفَ عُمَارَةَ. وَأَمَّا الْمَدَائِنِيُّ فَقَالَ: مَاتَ الْجُنَيْدُ بْنُ عَبْدِ الرَّحْمَنِ فِي سَنَةِ سِتَّ عَشْرَةَ [وَمِائَةٍ]، وَهِيَ السَّنَةُ الَّتِي بَعْدَ هَذِهِ السَّنَةِ. ( وَفِيهَا غَزَا عَبْدُ الْمَلِكِ بْنُ قَطَنٍ عَامِلُ الْأَنْدَلُسِ أَرْضَ الْبَشْكَنْسِ وَعَادَ سَالِمًا ).
✧ Then the year 115 commenced. Among the events in it was the raid of Muʿāwiyah b. Hishām against the Byzantines. In it, the plague occurred in Syria. In it, severe drought and famine afflicted the people of Khurasan. Al-Junayd gave a man a dirham, and he bought a loaf of bread with it. He said: "You complain of hunger while a loaf costs a dirham? I saw myself in India when grains were sold by number for dirhams." In it, Muʿāwiyah b. Hishām b. Ismāʿīl led the people in the pilgrimage, and he was the governor of Makkah and al-Ṭāʾif. The governors of the amṣār were the governors of the previous year, except that there was disagreement about the governor of Khurasan. Al-Madāʾinī said: Al-Junayd b. ʿAbd al-Raḥmān; others said: ʿUmārah b. Khuraym al-Murrī, and that al-Junayd died in this year and appointed ʿUmārah as his successor. As for al-Madāʾinī, he said: Al-Junayd b. ʿAbd al-Raḥmān died in the year 116, which is the year after this year. (In it, ʿAbd al-Malik b. Qaṭan, the governor of al-Andalus, raided the land of the Basques and returned safely.)
Tarikh (al-Tabari) 2541No grade recorded
ذِكْرُ مَنْ تُوُفِّيَ فِي سنة خمس عشرة ومائة مِنَ الْأَكَابِرِ خِيَارُ بْنُ خَالِدِ بْنِ عَبْدِ اللَّهِ بْنِ مُعَاذٍ خِيَارُ بْنُ خَالِدِ بْنِ عَبْدِ اللَّهِ بْنِ مُعَاذٍ، أَبُو نَضْلَةَ الْمُدْلِجِيُّ : قَاضِي مِصْرَ لِهِشَامِ بْنِ عَبْدِ الْمَلِكِ، كَانَ رَجُلًا صَالِحًا. عَمْرُو بْنُ مَرْوَانَ بْنِ الْحَكَمِ عَمْرُو بْنُ مَرْوَانَ بْنِ الْحَكَمِ، أَبُو حَفْصٍ: لَمْ يَكُنْ فِي بَنِي أُمَيَّةَ بِمِصْرَ فِي أَيَّامِهِ أَفْضَلَ مِنْهُ. كَانَ خُلَفَاءُ بَنِي أُمَيَّةَ يَكْتُبُونَ إِلَى أُمَرَاءِ مِصْرَ لَا تَعْصُوا لَهُ أَمْرًا. وَكَانَ يَأْتِي عَجَائِزَ كُنَّ فِي خَرَابِ الْمَعَافِرِ، فَيُدْفَعُ إِلَيْهِنَّ مَا يَكْفِيهِنَّ طُوَالَ السَّنَةِ. رَوَى عَنْهُ: يَزِيدُ بْنُ أَبِي حَبِيبٍ وَغَيْرِهِ.
✧ Mention of those who died in the year one hundred and fifteen among the notables Khiyār b. Khālid b. ʿAbd Allāh b. Muʿādh Khiyār b. Khālid b. ʿAbd Allāh b. Muʿādh, Abū Naḍla al-Mudlijī: Judge of Egypt for Hishām b. ʿAbd al-Malik. He was a righteous man. ʿAmr b. Marwān b. al-Ḥakam ʿAmr b. Marwān b. al-Ḥakam, Abū Ḥafṣ: There was none among the Banū Umayya in Egypt in his days more virtuous than him. The caliphs of the Banū Umayya used to write to the governors of Egypt: Do not disobey any command of his. He used to go to old women who were in the ruins of al-Maʿāfir, and give them what sufficed them throughout the year. Those who narrated from him: Yazīd b. Abī Ḥabīb and others.
Tarikh (al-Tabari) 2542No grade recorded
عَزْلِ الْجُنَيْدِ وَوَفَاتِهِ وَوِلَايَةِ عَاصِمٍ خُرَاسَانَ وَفِي سنة ست عشرة ومائة عَزَلَ هِشَامُ بْنُ عَبْدِ الْمَلِكِ الْجُنَيْدَ بْنَ عَبْدِ الرَّحْمَنِ الْمُرِّيَّ عَنْ خُرَاسَانَ، ( وَاسْتَعْمَلَ عَلَيْهَا عَاصِمَ بْنَ عَبْدِ اللَّهِ بْنِ يَزِيدَ الْهِلَالِيَّ. وَسَبَبُ ذَلِكَ أَنَّ الْجُنَيْدَ تَزَوَّجَ الْفَاضِلَةَ بِنْتَ يَزِيدَ بْنِ الْمُهَلَّبِ، فَغَضِبَ هِشَامٌ فَوَلَّى عَاصِمًا خُرَاسَانَ )، وَكَانَ الْجُنَيْدُ قَدْ سُقِيَ بَطْنُهُ، فَقَالَ هِشَامٌ لِعَاصِمٍ: إِنْ أَدْرَكْتَهُ وَبِهِ رَمَقٌ فَأَزْهِقْ نَفْسَهُ. فَقَدِمَ عَاصِمٌ وَقَدْ مَاتَ الْجُنَيْدُ، وَكَانَ بَيْنَهُمَا عَدَاوَةٌ، فَأَخَذَ عُمَارَةَ بْنَ حُرَيْمٍ، وَكَانَ الْجُنَيْدُ قَدِ اسْتَخْلَفَهُ، وَهُوَ ابْنُ عَمِّهِ، فَعَذَّبَهُ عَاصِمٌ وَعَذَّبَ عُمَّالَ الْجُنَيْدِ. وَعُمَارَةُ هَذَا جَدُّ أَبِي الْهَيْذَامِ صَاحِبِ الْعَصَبِيَّةِ بِالشَّامِ. وَكَانَ مَوْتُ الْجُنَيْدِ بِمَرْوَ، وَكَانَ مِنَ الْأَجْوَادِ الْمَمْدُوحِينَ غَيْرَ مَحْمُودٍ فِي حُرُوبِهِ.
✧ The dismissal of al-Junayd and his death, and the appointment of ʿĀṣim over Khurāsān In the year one hundred and sixteen, Hishām b. ʿAbd al-Malik dismissed al-Junayd b. ʿAbd al-Raḥmān al-Murrī from Khurāsān, and appointed over it ʿĀṣim b. ʿAbd Allāh b. Yazīd al-Hilālī. The reason for that was that al-Junayd married al-Fāḍilah bt. Yazīd b. al-Muhallab, and Hishām became angry and appointed ʿĀṣim over Khurāsān. Al-Junayd had been afflicted with dropsy in his belly, so Hishām said to ʿĀṣim: 'If you reach him while he still has a spark of life, take his life.' ʿĀṣim arrived when al-Junayd had already died. There was enmity between them, so he seized ʿUmārah b. Ḥuraym, whom al-Junayd had appointed as his successor, and who was his paternal cousin, and ʿĀṣim tortured him and tortured al-Junayd's officials. This ʿUmārah was the grandfather of Abū al-Haydhām, the leader of the ʿaṣabiyyah in Syria. Al-Junayd died in Marw. He was one of the generous and much-praised men, but was not commended in his wars.
Tarikh (al-Tabari) 2543No grade recorded
خَلْعِ الْحَارِثِ بْنِ سُرَيْجٍ بِخُرَاسَانَ وَفِي سنة ست عشرة ومائة خُلِعَ الْحَارِثُ بْنُ سُرَيْجٍ، وَأَقْبَلَ إِلَى الْفَارِيَابِ، فَأَرْسَلَ إِلَيْهِ عَاصِمُ بْنُ عَبْدِ اللَّهِ رُسُلًا فِيهِمْ مُقَاتِلُ بْنُ حَيَّانَ النَّبَطِيُّ وَحَطَّابُ بْنُ مُحْرِزٍ السُّلَمِيُّ فَقَالَا لِمَنْ مَعَهُمَا: لَا نَلْقَى الْحَارِثَ إِلَّا بِأَمَانٍ. فَأَبَى الْقَوْمُ عَلَيْهِمَا، فَأَخَذَهُمُ الْحَارِثُ وَحَبَسَهُمْ وَوَكَّلَ بِهِمْ رَجُلًا، فَأَوْثَقُوهُ وَخَرَجُوا مِنَ السِّجْنِ فَرَكِبُوا وَعَادُوا إِلَى عَاصِمٍ، فَأَمَرَهُمْ، فَخَطَبُوا وَذَمُّوا الْحَارِثَ وَذَكَرُوا خُبْثَ سِيرَتِهِ ( وَغَدْرَهُ. وَكَانَ الْحَارِثُ قَدْ لَبِسَ السَّوَادَ وَدَعَا إِلَى كِتَابِ اللَّهِ وَسُنَّةِ نَبِيِّهِ وَالْبَيْعَةِ لِلرِّضَا، فَسَارَ مِنَ الْفَارِيَابِ ) فَأَتَى بَلْخًا وَعَلَيْهَا نَصْرُ بْنُ سَيَّارٍ [ وَ ] التُّجِيبِيُّ [ ابْنُ ضُبَيْعَةَ الْمُرِّيُّ ]، فَلَقِيَا الْحَارِثَ ( فِي عَشَرَةِ آلَافٍ وَالْحَارِثُ فِي أَرْبَعَةِ آلَافٍ فَقَاتَلَهُمَا وَمَنْ مَعَهُمَا، فَانْهَزَمَ أَهْلُ بَلْخٍ وَتَبِعَهُمُ الْحَارِثُ )، فَدَخَلَ مَدِينَةَ بَلْخٍ، وَخَرَجَ نَصْرُ بْنُ سَيَّارٍ مِنْهَا، وَأَمَرَ الْحَارِثَ بِالْكَفِّ عَنْهُمْ، وَاسْتَعْمَلَ عَلَيْهَا رَجُلًا مِنْ وَلَدِ عَبْدِ اللَّهِ بْنِ خَازِمٍ، وَسَارَ إِلَى الْجُوزَجَانِ فَغُلِبَ عَلَيْهَا وَعَلَى الطَّالَقَانِ وَمَرْوِ الرُّوذِ. فَلَمَّا كَانَ بِالْجُوزَجَانِ اسْتَشَارَ أَصْحَابَهُ فِي أَيِّ بَلَدٍ يَقْصِدُ، فَقِيلَ لَهُ: مَرْوُ بَيْضَةُ خُرَاسَانَ وَفُرْسَانُهُمْ كَثِيرٌ، وَلَوْ لَمْ يَلْقَوْكَ إِلَّا بِعَبِيدِهِمْ لَانْتَصَفُوا مِنْكَ، فَأَقِمْ فَإِنْ أَتَوْكَ قَاتَلْتَهُمْ، وَإِنْ أَقَامُوا قَطَعْتَ الْمَادَّةَ عَنْهُمْ. قَالَ: لَا أَرَى ذَلِكَ، وَسَارَ إِلَى مَرْوَ ( فَقَالَ لِأَهْلِ الرَّأْيِ مِنْ مَرْوَ: إِنْ أَتَى نَيْسَابُورَ فَرَّقَ جَمَاعَتَنَا، وَإِنْ أَتَانَا نُكِبَ. وَبَلَغَ عَاصِمًا أَنَّ أَهْلَ مَرْوَ يُكَاتِبُونَ الْحَارِثَ فَقَالَ: يَا أَهْلَ مَرْوَ قَدْ كَاتَبْتُمُ الْحَارِثَ، لَا يَقْصِدُ الْمَدِينَةَ إِلَّا تَرَكْتُمُوهَا لَهُ، وَإِنِّي لَاحِقٌ بِنَيْسَابُورَ، وَأُكَاتِبُ أَمِيرَ الْمُؤْمِنِينَ حَتَّى يُمِدَّنِي بِعَشَرَةِ آلَافٍ مِنْ أَهْلِ الشَّامِ. فَقَالَ لَهُ الْمُجَشِّرُ بْنُ مُزَاحِمٍ: إِنْ أَعْطَوْكَ بَيْعَتَهُمْ بِالطَّلَاقِ وَالْعَتَاقِ عَلَى الْقِتَالِ مَعَكَ وَالْمُنَاصَحَةِ لَكَ ( فَلَا تُفَارِقْهُمْ ). وَأَقْبَلَ الْحَارِثُ إِلَى مَرْوَ يُقَالُ: فِي سِتِّينَ أَلْفًا وَمَعَهُ فُرْسَانُ الْأَزْدِ وَتَمِيمٍ، وَمِنْهُمْ: مُحَمَّدُ بْنُ الْمُثَنَّى، وَحَمَّادُ بْنُ عَامِرٍ الْحِمَّانِيُّ، وَدَاوُدُ الْأَعْسَرُ، وَبِشْرُ بْنُ أُنَيْفٍ الرِّيَاحِيُّ، وَعَطَاءٌ الدَّبُّوسِيُّ، وَمِنَ الدَّهَاقِينِ: دِهْقَانُ الْجُوزَجَانِ وَدِهْقَانُ الْفَارِيَابِ وَمَلِكُ الطَّالَقَانِ وَدِهْقَانُ مَرْوِ الرُّوذِ فِي أَشْبَاهِهِمْ، وَخَرَجَ عَاصِمٌ فِي أَهْلِ مَرْوَ وَغَيْرِهِمْ فَعَسْكَرَ، وَقَطَعَ عَاصِمٌ الْقَنَاطِرَ، وَأَقْبَلَ أَصْحَابُ الْحَارِثِ فَأَصْلَحُوا الْقَنَاطِرَ، فَمَالَ مُحَمَّدُ بْنُ الْمُثَنَّى الْفَرَاهِيذِيُّ الْأَزْدِيُّ إِلَى عَاصِمٍ فِي أَلْفَيْنِ فَأَتَى الْأَزْدَ، وَمَالَ حَمَّادُ بْنُ عَامِرٍ الْحِمَّانِيُّ إِلَى عَاصِمٍ فَأَتَى بَنِي تَمِيمٍ، وَالْتَقَى الْحَارِثُ وَعَاصِمٌ، وَعَلَى مَيْمَنَةِ الْحَارِثِ وَابِضُ بْنُ عَبْدِ اللَّهِ بْنِ زُرَارَةَ التَّغْلِبِيُّ، فَاقْتَتَلُوا قِتَالًا شَدِيدًا، فَانْهَزَمَ أَصْحَابُ الْحَارِثِ فَغَرِقَ مِنْهُمْ بَشَرٌ كَثِيرٌ فِي أَنْهَارِ مَرْوَ وَفِي النَّهْرِ الْأَعْظَمِ، وَمَضَتِ الدَّهَاقِينُ إِلَى بِلَادِهِمْ، وَغَرِقَ خَازِمُ بْنُ عَبْدِ اللَّهِ بْنِ خَازِمٍ، وَكَانَ مَعَ الْحَارِثِ، وَقُتِلَ أَصْحَابُ الْحَارِثِ قَتْلًا ذَرِيعًا، وَقَطَعَ الْحَارِثُ وَادِي مَرْوَ، فَضَرَبَ رِوَاقًا عِنْدَ مَنَازِلِ الرُّهْبَانِ، وَكَفَّ عَنْهُ عَاصِمٌ، وَاجْتَمَعَ إِلَى الْحَارِثِ زُهَاءَ ثَلَاثَةِ آلَافٍ.
✧ The deposition of al-Ḥārith b. Surayj in Khurasan In the year 116, al-Ḥārith b. Surayj was deposed and proceeded to al-Fāriyāb. ʿĀṣim b. ʿAbd Allāh sent messengers to him, among them Muqātil b. Ḥayyān al-Nabaṭī and Ḥaṭṭāb b. Muḥriz al-Sulamī. They said to those with them: We will not meet al-Ḥārith except with a guarantee of safety. The people refused them that, so al-Ḥārith took them and imprisoned them, and appointed a man to guard them. They bound him and left the prison, mounted, and returned to ʿĀṣim. He commanded them, so they delivered sermons and disparaged al-Ḥārith, mentioning the wickedness of his conduct and his treachery. Al-Ḥārith had donned black and called to the Book of God and the Sunnah of His Prophet and allegiance to the one with whom God is pleased. He marched from al-Fāriyāb and came to Balkh, over which were Naṣr b. Sayyār and al-Tujībī [b. Ḍubayʿah al-Murrī]. They met al-Ḥārith with ten thousand while al-Ḥārith had four thousand, and he fought them and those with them. The people of Balkh were defeated, and al-Ḥārith pursued them, then entered the city of Balkh. Naṣr b. Sayyār left it, and al-Ḥārith ordered that they be spared, appointing over it a man from the descendants of ʿAbd Allāh b. Khāzim. He then marched to al-Jūzjān and took control of it, as well as al-Ṭālaqān and Marw al-Rūdh. When he was in al-Jūzjān, he consulted his companions about which land to aim for. It was said to him: Marw is the heart of Khurasan, and their horsemen are many. If they met you with nothing but their slaves, they would be enough against you. So stay; if they come to you, fight them, and if they remain, you will cut off supplies from them. He said: I do not think that is right, and he marched to Marw. It was said by the people of judgment in Marw: If he comes to Naysābūr, he will break up our assembly, and if he comes to us, he will be afflicted with disaster. It reached ʿĀṣim that the people of Marw were corresponding with al-Ḥārith, so he said: O people of Marw, you have corresponded with al-Ḥārith. He will not aim for the city except that you will leave it to him. I am going to join Naysābūr and will write to the Commander of the Faithful so that he may reinforce me with ten thousand from the people of Syria. Al-Mujashshir b. Muzāḥim said to him: If they give you their pledge with divorce and manumission to fight with you and be sincere to you, then do not part from them. Al-Ḥārith approached Marw, it is said with sixty thousand, and with him were the horsemen of al-Azd and Tamīm. Among them were Muḥammad b. al-Muthannā, Ḥammād b. ʿĀmir al-Ḥimmānī, Dāwūd al-Aʿsar, Bishr b. Unayf al-Riyāḥī, and ʿAṭāʾ al-Dabbūsī. And among the dihqāns were the dihqān of al-Jūzjān, the dihqān of al-Fāriyāb, the king of al-Ṭālaqān, and the dihqān of Marw al-Rūdh, along with others like them. ʿĀṣim went out with the people of Marw and others and encamped, and ʿĀṣim cut the bridges. The companions of al-Ḥārith came and repaired the bridges. Muḥammad b. al-Muthannā al-Farāhīdhī al-Azdī inclined to ʿĀṣim with two thousand and came to al-Azd, and Ḥammād b. ʿĀmir al-Ḥimmānī inclined to ʿĀṣim and came to Banū Tamīm. Al-Ḥārith and ʿĀṣim met, and on the right wing of al-Ḥārith was Wābiḍ b. ʿAbd Allāh b. Zurārah al-Taghlibī. They fought a fierce battle, and the companions of al-Ḥārith were defeated. Many people among them drowned in the rivers of Marw and in the great river. The dihqāns went to their lands, and Khāzim b. ʿAbd Allāh b. Khāzim drowned; he had been with al-Ḥārith. The companions of al-Ḥārith were killed in great numbers. Al-Ḥārith crossed the valley of Marw and pitched a tent near the dwellings of the monks, and ʿĀṣim refrained from him. About three thousand gathered to al-Ḥārith.
Tarikh (al-Tabari) 2544No grade recorded
ذِكْرُ عِدَّةِ حَوَادِثَ وَفِي سنة ست عشرة ومائة عَزَلَ هِشَامٌ عُبَيْدَ اللَّهِ بْنَ الْحَبْحَابِ الْمَوْصِلِيَّ عَنْ وِلَايَةِ مِصْرَ ، وَاسْتَعْمَلَهُ عَلَى إِفْرِيقِيَّةَ، فَسَارَ إِلَيْهَا. وَفِيهَا سَيَّرَ ابْنُ الْحَبْحَابِ جَيْشًا إِلَى صِقِلِّيَّةَ، فَلَقِيَهُمْ مَرَاكِبُ الرُّومِ فَاقْتَتَلُوا قِتَالًا شَدِيدًا، فَانْهَزَمَتِ الرُّومُ، وَكَانُوا قَدْ أَسَرُوا جَمَاعَةً مِنَ الْمُسْلِمِينَ، مِنْهُمْ عَبْدُ الرَّحْمَنِ بْنُ زِيَادٍ، فَبَقِيَ أَسِيرًا إِلَى سَنَةِ إِحْدَى وَعِشْرِينَ وَمِائَةٍ. وَفِيهَا سَيَّرَ ابْنُ الْحَبْحَابِ أَيْضًا جَيْشًا إِلَى السُّوسِ وَأَرْضِ السُّودَانِ، فَغَنِمُوا وَظَفِرُوا وَعَادُوا. وَفِيهَا اسْتَعْمَلَ عَبْدُ اللَّهِ بْنُ الْحَبْحَابِ عَطِيَّةَ بْنَ الْحَجَّاجِ الْقَيْسِيَّ عَلَى الْأَنْدَلُسِ، فَسَارَ إِلَيْهَا وَوَلِيَهَا فِي شَوَّالٍ مِنْ هَذِهِ السَّنَةِ، وَعَزَلَ عَبْدَ الْمَلِكِ بْنَ قَطَنٍ، وَكَانَ لَهُ كُلَّ سَنَةٍ غَزَاةٌ، وَهُوَ [ الَّذِي ] افْتَتَحَ جِلِّيقِيَّةَ وَالْبَتَّةَ وَغَيْرَهُمَا. وَقِيلَ: بَلْ وَلِيَ عَبْدُ اللَّهِ بْنُ الْحَبْحَابِ إِفْرِيقِيَّةَ سَنَةَ سَبْعَ عَشْرَةَ، وَسَتَرِدُ أَخْبَارُهُ هُنَاكَ، وَهَذَا أَصَحُّ ). وَحَجَّ بِالنَّاسِ هَذِهِ السَّنَةَ الْوَلِيدُ بْنُ يَزِيدَ بْنِ عَبْدِ الْمَلِكِ، وَكَانَ وَلِيَّ عَهْدٍ. وَكَانَ الْعُمَّالُ عَلَى الْأَمْصَارِ مَنْ تَقَدَّمَ ذِكْرُهُمْ إِلَّا خُرَاسَانَ، فَكَانَ عَامِلَهَا عَاصِمُ بْنُ عَبْدِ اللَّهِ. وفي سَنَةُ سِتَّةَ عَشْرَةَ وَمِائَةٍ غَزَا مُعَاوِيَةُ بْنُ عَبْدِ الْمَلِكِ أَرْضَ الرُّومِ الصَّائِفَةَ. وَفِيهَا كَانَ طَاعُونٌ شَدِيدٌ بِالْعِرَاقِ وَالشَّامِ، وَكَانَ أَشَدَّ بِوَاسِطٍ.
✧ Mention of Several Events In the year one hundred and sixteen, Hishām dismissed ʿUbayd Allāh b. al-Ḥabḥāb al-Mawṣilī from the governorship of Egypt and appointed him over Ifrīqiya, so he traveled there. In it, Ibn al-Ḥabḥāb sent an army to Sicily, and the ships of the Byzantines met them, and they fought a fierce battle. The Byzantines were defeated. They had captured a group of Muslims, among them ʿAbd al-Raḥmān b. Ziyād, who remained a captive until the year one hundred and twenty-one. In it, Ibn al-Ḥabḥāb also sent an army to al-Sūs and the land of the Sudan, and they gained booty, were victorious, and returned. In it, ʿAbd Allāh b. al-Ḥabḥāb appointed ʿAṭiyya b. al-Ḥajjāj al-Qaysī over al-Andalus, and he traveled there and took charge of it in Shawwāl of this year. He dismissed ʿAbd al-Malik b. Qaṭan, who had a raid every year, and he was the one who conquered Jilliqiyya and al-Batta and other places. It was said: rather, ʿAbd Allāh b. al-Ḥabḥāb was appointed over Ifrīqiya in the year seventeen, and his reports will come there, and this is more correct. Al-Walīd b. Yazīd b. ʿAbd al-Malik led the people in the pilgrimage this year, and he was the heir apparent. The governors of the amṣār were those previously mentioned, except Khurāsān, whose governor was ʿĀṣim b. ʿAbd Allāh. In the year one hundred and sixteen, Muʿāwiya b. ʿAbd al-Malik raided the land of the Byzantines in the summer expedition. In it, there was a severe plague in Iraq and Syria, and it was most severe in Wāsiṭ.
Tarikh (al-Tabari) 2545No grade recorded
ذِكْرُ مَنْ تُوُفِّيَ فِي سنة ست عشرة ومائة مِنَ الْأَكَابِرِ حَمْزَةُ بْنُ بِيضٍ الْحَنَفِيُّ حَمْزَةُ بْنُ بِيضٍ الْحَنَفِيُّ : شَاعِرٌ مُجِيدٌ. قَالَ الْمَأْمُونُ لِلنَّضْرِ بْنِ شُمَيْلٍ: أَيُّ بَيْتٍ أَطْيَبُ؟ قَالَ: قَوْلُ حَمْزَةَ بْنِ بِيضٍ: تَقُولُ لِي وَالْعُيُونُ هَاجِعَةٌ أَقِمْ عَلَيْنَا يَوْمًا فَلَمْ أُقِمِ أَيَّ الْوُجُوهِ انْتَجَعْتَ قُلْتَ لَهَا وَأَيُّ وَجْهٍ إِلَّا إِلَى الْحَكَمِ مَتَى تَقُلْ حَاجِبَا سُرَادِقِهِ هَذَا ابْنُ بِيضٍ بِالْبَابِ يَبْتَسِمُ انْقَطَعَ إِلَى الْمُهَلَّبِ بْنِ أَبِي صُفْرَةَ، ثُمَّ إِلَى وَلَدِهِ، ثُمَّ إِلَى أَبَانَ بْنِ الْوَلِيدِ، ثُمَّ إِلَى بِلَالِ بْنِ أَبِي بَرْزَةَ، وَاكْتَسَبَ بِالشِّعْرِ مَالًا عَظِيمًا، مَدَحَ مَخْلَدَ بْنَ يَزِيدَ بْنِ الْمُهَلَّبِ، وَهُوَ يَخْلُفُ أَبَاهُ عَلَى خُرَاسَانَ، فَأَعْطَاهُ مِائَةَ أَلْفِ دِرْهَمٍ، وَدَخَلَ عَلَى يَزِيدَ بْنِ الْمُهَلَّبِ السِّجْنَ، فَأَنْشَدَهُ: أُغْلِقَ دُونَ السَّمَاحِ وَالْجُودِ وَالنَّجْدَةِ بَابٌ حَدِيدٌ مِفْتَاحُهُ أَشِبُ يَرَوْنَ سَبْقَ الْجَوَادِ فِي مَهَلٍ وَقَصُرَتْ دُونَ سَعْيِكَ الرُّتَبُ فَقَالَ: يَا حَمْزَةُ، أَسَأْتَ إِذْ نَوَّهْتَ بِاسْمِي فِي غَيْرِ وَقْتِ تَنْوِيهٍ، ثُمَّ رَمَى إِلَيْهِ بِحُزْمَةٍ مَصْرُورَةٍ وَعَلَيْهِ صَاحِبُ خَبَرٍ وَاقِفٌ. وَقَالَ: خُذْ هَذَا الدِّينَارَ، فَوَ اللَّهِ مَا أَمْلِكُ غَيْرَهُ. فَأَخَذَهُ حَمْزَةُ وَأَرَادَ أَنْ يَرُدَّهُ عَلَيْهِ. فَقَالَ لَهُ سِرًّا: خُذْهُ وَلَا تُخْدَعْ عَنْهُ، فَإِذَا فَصُّ يَاقُوتٍ أَحْمَرَ، فَخَرَجَ إِلَى خُرَاسَانَ فَبَاعَهُ بِثَلَاثِينَ أَلْفًا، فَلَمَّا قَبَضَهَا قَالَ لَهُ الْمُشْتَرِي: وَاللَّهِ لَوْ أَبَيْتَ إِلَّا خَمْسِينَ أَلْفَ دِرْهَمٍ لَأَخَذْتُهُ مِنْكَ. فَضَاقَ صَدْرُهُ فَأَعْطَاهُ مِائَةَ دِينَارٍ أُخْرَى. حَفْصَةُ بِنْتُ سِيرِينَ حَفْصَةُ بِنْتُ سِيرِينَ: قَرَأَتِ الْقُرْآنَ وَهِيَ بِنْتُ اثْنَتَيْ عَشْرَةَ سَنَةً، وَكَانَتْ تَخْتِمُ كُلَّ يَوْمَيْنِ، وَتَصُومُ الدَّهْرَ، وَتَقُومُ اللَّيْلَ. عَنْ هِشَامِ بْنِ حَسَّانَ قَالَ: مَا رَأَيْتُ أَحَدًا بِالْبَصْرَةِ أُفَضِّلُهُ عَلَى حَفْصَةَ خَتَمَتِ الْقُرْآنَ وَهِيَ بِنْتُ اثْنَتَيْ عَشْرَةَ سَنَةً، وَمَاتَتْ وَهِيَ بِنْتُ اثْنَتَيْنِ وَتِسْعِينَ سَنَةً، وَكَانَتْ تَتَوَضَّأُ ارْتِفَاعَ النَّهَارِ وَتَدْخُلُ مَسْجِدَهَا فِي بَيْتِهَا، فَلَا تَخْرُجُ مِنْهُ إِلَى مِثْلِهَا مِنَ الْغَدِ، وَكَانَ يَأْتِيهَا أَنَسُ بْنُ مَالِكٍ، وَأَبُو الْعَالِيَةِ مُسَلِّمُونَ عَلَيْهَا. أَخْبَرَنَا ابْنُ نَاصِرٍ بسنده عَنْ هِشَامٍ قَالَ: كَانَتْ حَفْصَةُ تُسْرِجُ سِرَاجَهَا مِنَ اللَّيْلِ ثُمَّ تَقُومُ فِي مُصَلَّاهَا، فَرُبَّمَا طُفِئَ السِّرَاجُ فَيُضِيءُ لَهَا الْبَيْتُ حَتَّى تُصْبِحَ. قَالَ الرِّيَاشِيُّ: حَدَّثَنِي ابْنُ عَائِشَةَ، عَنْ سَعِيدِ بْنِ عَامِرٍ، عَنْ هِشَامٍ قَالَ: قَالَتْ حَفْصَةُ بِنْتُ سِيرِينَ: بَلَغَ مِنْ بِرِّ ابْنِي الْهُذَيْلِ بِي أَنَّهُ كَانَ يَكْسِرُ الْقَصَبَ فِي الصَّيْفِ فَيُوقِدُ لِي فِي الشِّتَاءِ. قَالَ: لِئَلَّا يَكُونَ لَهُ دُخَانٌ. قَالَتْ: وَكَانَ يَحْلِبُ نَاقَتَهُ بِالْغَدَاةِ فَيَأْتِينِي بِهِ فَيَقُولُ: اشْرَبِي يَا أُمَّ الْهُذَيْلِ، فَإِنَّ أَطْيَبَ اللَّبَنِ مَا بَاتَ فِي الضَّرْعِ. ثُمَّ مَاتَ فَرُزِقْتُ عَلَيْهِ مِنَ الصَّبْرِ مَا شَاءَ أَنْ يَرْزُقَنِي، فَكُنْتُ أَجِدُ مَعَ ذَلِكَ حَرَارَةً فِي صَدْرِي لَا تَكَادُ تَسْكُنُ. قَالَتْ: فَأَتَيْتُ لَيْلَةً مِنَ اللَّيَالِي عَلَى هَذِهِ الْآيَةِ: ( مَا عِنْدَكُمْ يَنْفَدُ وَمَا عِنْدَ اللَّهِ بَاقٍ وَلَنَجْزِيَنَّ الَّذِينَ صَبَرُوا أَجْرَهُمْ بِأَحْسَنِ مَا كَانُوا يَعْمَلُونَ فَذَهَبَ عَنِّي مَا كُنْتُ أَجِدُ. عَمْرُو بْنُ مُرَّةَ الْجَمَلِيُّ عَمْرُو بْنُ مُرَّةَ الْجَمَلِيُّ: [رَوَى] عَنْ سَعِيدِ بْنِ سِنَانٍ قَالَ: قَالَ عَمْرُو بْنُ مُرَّةَ: مَا أُحِبُّ أَنِّي بَصِيرٌ أَذْكُرُ أَنِّي نَظَرْتُ نَظْرَةً وَأَنَا شَابٌّ. أَسْنَدَ عَمْرٌو عَنْ عَبْدِ اللَّهِ بْنِ أَبِي أَوْفَى. وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ. وَقِيلَ: سَنَةَ ثَمَانَ عَشْرَةَ. هِشَامُ بْنُ الرَّبِيعِ بْنِ زُرَارَةَ بْنِ كَثِيرِ بْنِ خَبَّابٍ هِشَامُ بْنُ الرَّبِيعِ بْنِ زُرَارَةَ بْنِ كَثِيرِ بْنِ خَبَّابٍ، أَبُو حَيَّةَ النُّمَيْرِيُّ: شَاعِرٌ مُجِيدٌ فَصِيحٌ، كَانَ أَبُو عَمْرِو بْنُ الْعَلَاءِ يَقْدُمُهُ، [أَدْرَكَ الدَّوْلَتَيْنِ الْأُمَوِيَّةَ وَالْعَبَّاسِيَّةَ]، إِلَّا أَنَّهُ كَانَ فِيهِ هَوَجٌ وَجُبْنٌ، وَكَانَ يُصْرَعُ فِي أَوْقَاتٍ. قَالَ ابْنُ قُتَيْبَةَ: كَانَ مِنْ أَكْذَبِ النَّاسِ، يُحَدِّثُ أَنَّهُ يَخْرُجُ إِلَى الصَّحْرَاءِ فَيَدْعُو الْغِرْبَانَ فَتَقَعُ حَوْلَهُ، فَيَأْخُذُ مِنْهَا مَا شَاءَ، فَقِيلَ لَهُ: يَا أَبَا حَيَّةَ، أَفَرَأَيْتَ إِنْ أَخْرَجْنَاكَ إِلَى الصَّحْرَاءِ تَدْعُوهَا فَلَمْ تَأْتِكَ، فَمَاذَا نَصْنَعُ بِكَ؟ قَالَ: أَبْعَدَهَا اللَّهُ إِذَنْ. وَكَانَ لَهُ سَيْفٌ يُسَمِّيهِ لُعَابَ الْمَنِيَّةِ، لَيْسَ بَيْنَهُ وَبَيْنَ الْخَشَبَةِ شَيْءٌ، فَحَدَّثَ جَارًا لَهُ قَالَ: دَخَلَ لَيْلَةً إِلَى بَيْتِهِ كَلْبٌ فَظَنَّهُ لِصًّا، فَانْتَضَا سَيْفَهُ وَقَالَ: أَيُّهَا الْمُغْتَرُّ بِنَا، الْمُجْتَرِئُ عَلَيْنَا، بِئْسَ وَاللَّهِ مَا اخْتَرْتَ لِنَفْسِكَ، سَيْفٌ صَقِيلٌ لُعَابُ الْمَنِيَّةِ الَّذِي سَمِعْتَ بِهِ، اخْرُجْ بِالْعَفْوِ عَنْكَ قَبْلَ أَنْ أَدْخُلَ بِالْعُقُوبَةِ عَلَيْكَ. فَإِذَا الْكَلْبُ قَدْ خَرَجَ، فَقَالَ: الْحَمْدُ لِلَّهِ الَّذِي مَسَخَكَ كَلْبًا، وَكَفَانَا حَرْبًا. الْجُنَيْدُ بْنُ عَبْدِ الرَّحْمَنِ الْمُرِّيُّ وَفِي الْمُحَرَّمِ مِنْهَا تُوُفِّيَ الْجُنَيْدُ بْنُ عَبْدِ الرَّحْمَنِ الْمُرِّيُّ أَمِيرُ خُرَاسَانَ مِنْ مَرَضٍ أَصَابَهُ فِي بَطْنِهِ ، وَكَانَ قَدْ تَزَوَّجَ الْفَاضِلَةَ بِنْتَ يَزِيدَ بْنِ الْمُهَلَّبِ فَتَغْضَّبَ عَلَيْهِ أَمِيرُ الْمُؤْمِنِينَ هِشَامُ بْنُ عَبْدِ الْمَلِكِ فَعَزَلَهُ وَوَلَّى مَكَانَهُ عَاصِمَ بْنَ عَبْدِ اللَّهِ عَلَى خُرَاسَانَ ، وَقَالَ لَهُ: إِنْ أَدْرَكْتَهُ قَبْلَ أَنْ يَمُوتَ فَأَزْهِقْ رُوحَهُ. فَمَا قَدِمَ عَاصِمُ بْنُ عَبْدِ اللَّهِ خُرَاسَانَ حَتَّى مَاتَ الْجُنَيْدُ فِي الْمُحَرَّمِ مِنْهَا بِمُرْوَ وَقَدْ قَالَ فِيهِ أَبُو الْجُوَيْرِيَّةِ عِيسَى بْنُ عَصَبَةَ يَرْثِيهِ: هَلَكَ الْجُودُ وَالْجُنَيْدُ جَمِيعًا فَعَلَى الْجُودِ وَالْجُنَيْدِ السَّلَامُ أَصْبَحَا ثَاوِيَيْنِ فِي بَطْنِ مَرْوَ مَا تَغَنَّى عَلىَ الْغُصُونِ الْحَمَامُ كُنْتُمَا نُزْهَةَ الْكِرَامِ فَلَمَّا مِتَّ مَاتَ النَّدَى وَمَاتَ الْكِرَامُ وَلَمَّا قَدِمَ عَاصِمُ بْنُ عَبْدِ اللَّهِ خُرَاسَانَ أَخَذَ نُوَّابَ الْجُنَيْدِ بِالضَّرْبِ الْبَلِيغِ وَأَنْوَاعِ الْعُقُوبَاتِ ، وَعَسَفَهُمْ فِي الْمُصَادَرَاتِ وَالْجِنَايَاتِ، فَخَرَجَ عَنْ طَاعَتِهِ الْحَارِثُ بْنُ سُرَيْجٍ وَبَارَزَهُ بِالْحَرْبِ، وَجَرَتْ بَيْنَهُمْ حُرُوبٌ يَطُولُ ذِكْرُهَا، ثُمَّ هُزِمَ فِي آخِرِ الْأَمْرِ الْحَارِثُ بْنُ سُرَيْجٍ وَظَهَرَ عَاصِمٌ عَلَيْهِ .
✧ Mention of those among the notables who died in the year one hundred and sixteen Ḥamzah b. Bīḍ al-Ḥanafī Ḥamzah b. Bīḍ al-Ḥanafī: An excellent poet. Al-Maʾmūn said to al-Naḍr b. Shumayl: Which verse is finest? He said: The saying of Ḥamzah b. Bīḍ: She said to me while eyes were slumbering: Stay with us a day, but I did not stay. Which faces did you seek? You said to her: And which face but to al-Ḥakam? Whenever the doorkeeper of his pavilion says: This is Ibn Bīḍ at the gate, smiling. He attached himself to al-Muhallab b. Abī Ṣufrah, then to his son, then to Abān b. al-Walīd, then to Bilāl b. Abī Barzah, and he earned by poetry a great fortune. He praised Makhkhalad b. Yazīd b. al-Muhallab, while he was acting for his father over Khurasan, and he gave him a hundred thousand dirhams. And he entered upon Yazīd b. al-Muhallab in prison, and recited to him: There was shut against generosity, munificence, and courage an iron door whose key is rough. They see the swift horse's lead in leisure, but the ranks fell short of your pursuit. He said: O Ḥamzah, you did poorly when you proclaimed my name at the wrong time for proclaiming it. Then he tossed to him a bundle tied up, while an intelligence officer stood over him. And he said: Take this dinar, for by God I own nothing else. Ḥamzah took it and wanted to return it to him. He said to him secretly: Take it and do not be cheated of it, for its bezel is a red ruby. So he went out to Khurasan and sold it for thirty thousand. When he received the money, the buyer said to him: By God, if you had refused anything less than fifty thousand dirhams, I would have taken it from you. So he felt constricted and gave him another hundred dinars. Ḥafṣah bt. Sīrīn Ḥafṣah bt. Sīrīn: She read the Qurʾan when she was a girl of twelve years, and she used to complete it every two days, fast perpetually, and stand in prayer at night. On the authority of Hishām b. Ḥassān, he said: I have not seen anyone in al-Baṣrah whom I would prefer over Ḥafṣah. She completed the Qurʾan when she was a girl of twelve years, and died when she was a girl of ninety-two years. She used to perform ablution at mid-morning and enter her prayer place in her house, and she would not leave it until the like of it the next day. Anas b. Mālik and Abū al-ʿĀliyah used to come to her, greeting her. Ibn Nāṣir informed us with his chain from Hishām, he said: Ḥafṣah would light her lamp at night and then stand in her prayer place. Sometimes the lamp would go out, but the house would remain lit for her until morning. Al-Riyāshī said: Ibn ʿĀʾishah narrated to me, from Saʿīd b. ʿĀmir, from Hishām, he said: Ḥafṣah bt. Sīrīn said: My son al-Hudhayl's kindness to me reached the point that he would break reeds in summer and light them for me in winter. He said: So that there would be no smoke for him. She said: And he would milk his she-camel in the morning and bring it to me, saying: Drink, O mother of al-Hudhayl, for the best milk is what has spent the night in the udder. Then he died, and I was granted such patience as He willed to grant me, and despite that I found a burning in my chest that would hardly subside. She said: One night I came upon this verse: (What is with you will come to an end, but what is with God is enduring; and We will surely reward those who were patient according to the best of what they used to do.) Then what I had been finding left me. ʿAmr b. Murrah al-Jamalī ʿAmr b. Murrah al-Jamalī: [He narrated] from Saʿīd b. Sinān, he said: ʿAmr b. Murrah said: I would not like to have sight, remembering that I looked one glance when I was a young man. ʿAmr traced hadiths to ʿAbd Allāh b. Abī Awfā. He died in this year. It was said: in the year eighteen. Hishām b. al-Rabīʿ b. Zurārah b. Kathīr b. Khabbāb Hishām b. al-Rabīʿ b. Zurārah b. Kathīr b. Khabbāb, Abū Ḥayyah al-Numayrī: An excellent, eloquent poet. Abū ʿAmr b. al-ʿAlāʾ used to prefer him. [He lived through the two dynasties, the Umayyad and the Abbasid], except that he had recklessness and cowardice, and he would fall in fits at times. Ibn Qutaybah said: He was one of the most lying of people. He would relate that he went out to the desert and called the crows, and they would land around him, and he would take of them whatever he wished. It was said to him: O Abū Ḥayyah, suppose we took you out to the desert and you called them and they did not come to you, what should we do with you? He said: May God then distance them. He had a sword he called Luʿāb al-Maniyyah (the slaver of death), and between it and a piece of wood there was nothing. One of his neighbors related that a dog entered his house one night and he thought it was a thief. He drew his sword and said: O you who are deceived by us, emboldened against us, evil by God is what you have chosen for yourself. A polished sword, the slaver of death, of which you have heard. Exit with pardon for you before I enter with punishment upon you. Then the dog went out, and he said: Praise be to God who transformed you into a dog and spared us a war. Al-Junayd b. ʿAbd al-Raḥmān al-Murrī In Muḥarram of this year, al-Junayd b. ʿAbd al-Raḥmān al-Murrī, governor of Khurasan, died of an illness that struck him in his belly. He had married al-Fāḍilah bt. Yazīd b. al-Muhallab, and the Commander of the Faithful Hishām b. ʿAbd al-Malik became angry with him, dismissed him, and appointed in his place ʿĀṣim b. ʿAbd Allāh over Khurasan. He said to him: If you catch him before he dies, extinguish his soul. ʿĀṣim b. ʿAbd Allāh had not yet arrived in Khurasan when al-Junayd died in Muḥarram of this year at Marw. Abū al-Juwayriyyah ʿĪsā b. ʿAṣabah said in mourning him: Generosity and al-Junayd perished together, so peace be upon generosity and al-Junayd. They both came to rest in the belly of Marw, while the dove sang upon the branches. You were both the delight of the noble, so when you died, bounty died and the noble died. When ʿĀṣim b. ʿAbd Allāh arrived in Khurasan, he seized al-Junayd's deputies with severe beating and various punishments, and he oppressed them with confiscations and accusations. Then al-Ḥārith b. Surayj went out of obedience to him and confronted him with war, and wars between them took place whose mention would be lengthy. Then in the end al-Ḥārith b. Surayj was defeated and ʿĀṣim prevailed over him.
Tarikh (al-Tabari) 2546No grade recorded
عَزْلِ عَاصِمٍ عَنْ خُرَاسَانَ وَوِلَايَةِ أَسَدٍ وَفِي هَذِهِ السَّنَةِ عَزَلَ هِشَامُ بْنُ عَبْدِ الْمَلِكِ عَاصِمَ بْنَ عَبْدِ اللَّهِ عَنْ خُرَاسَانَ، وَوَلَّاهَا خَالِدَ بْنَ عَبْدِ اللَّهِ الْقَسْرِيَّ، فَاسْتَخْلَفَ خَالِدٌ عَلَيْهَا أَخَاهُ أَسَدَ بْنَ عَبْدِ اللَّهِ. وَكَانَ سَبَبُ ذَلِكَ أَنَّ عَاصِمًا كَتَبَ إِلَى هِشَامٍ: أَمَّا بَعْدُ، فَإِنَّ الرَّائِدَ لَا يَكْذِبُ أَهْلَهُ، وَإِنَّ خُرَاسَانَ لَا تَصِحُّ إِلَّا [ أَنْ ] تُضَمَّ إِلَى [ صَاحِبِ ] الْعِرَاقِ، فَتَكُونَ مَوَادُّهَا وَمَعُونَتُهَا مِنْ قَرِيبٍ لِتَبَاعُدِ أَمِيرِ الْمُؤْمِنِينَ [ عَنْهَا ] وَتَبَاطُؤِ غِيَاثِهِ. فَضَمَّ هِشَامٌ خُرَاسَانَ إِلَى خَالِدِ بْنِ عَبْدِ اللَّهِ الْقَسْرِيِّ، وَكَتَبَ إِلَيْهِ: ابْعَثْ أَخَاكَ يُصْلِحْ مَا أَفْسَدَ، فَإِنْ كَانَ رَجِيَّةً كَانَتْ بِهِ. فَسَيَّرَ خَالِدٌ إِلَيْهَا أَخَاهُ أَسَدًا. فَلَمَّا بَلَغَ عَاصِمًا إِقْبَالُ أَسَدٍ، وَأَنَّهُ قَدْ سَيَّرَ عَلَى مُقَدِّمَتِهِ مُحَمَّدَ بْنَ مَالِكٍ الْهَمْدَانِيَّ صَالَحَ الْحَارِثَ بْنَ سُرَيْجٍ، وَكَتَبَا بَيْنَهُمَا كِتَابًا عَلَى أَنْ يَنْزِلَ الْحَارِثُ أَيَّ كُوَرِ خُرَاسَانَ شَاءَ، وَأَنْ يَكْتُبَا جَمِيعًا إِلَى هِشَامٍ يَسْأَلَانِهِ بِكِتَابِ اللَّهِ وَسُنَّةِ نَبِيِّهِ ﷺ فَإِنْ أَبَى اجْتَمَعَا عَلَيْهِ، فَخَتَمَ الْكِتَابَ بَعْضُ الرُّؤَسَاءِ، وَأَبَى يَحْيَى بْنُ حُضَيْنِ بْنِ الْمُنْذِرِ أَنْ يَخْتِمَ وَقَالَ: هَذَا خَلْعٌ لِأَمِيرِ الْمُؤْمِنِينَ، فَانْفَسَخَ ذَلِكَ. وَكَانَ عَاصِمٌ بِقَرْيَةٍ بِأَعْلَى مَرْوَ، وَأَتَاهُ الْحَارِثُ بْنُ سُرَيْجٍ، فَالْتَقَوْا وَاقْتَتَلُوا قِتَالًا شَدِيدًا، فَانْهَزَمَ الْحَارِثُ وَأُسِرَ مِنْ أَصْحَابِهِ أَسْرَى كَثِيرَةٌ، مِنْهُمْ عَبْدُ اللَّهِ بْنُ عَمْرٍو الْمَازِنِيُّ رَأْسُ أَهْلِ مَرْوِ الرُّوذِ، فَقَتَلَ عَاصِمٌ الْأَسْرَى، وَكَانَ فَرَسُ الْحَارِثِ قَدْ رُمِيَ بِسَهْمٍ فَنَزَعَهُ الْحَارِثُ، وَأَلَحَّ عَلَى الْفَرَسِ بِالضَّرْبِ وَالْحُضْرِ لِيَشْغَلَهُ عَنْ أَثَرِ الْجِرَاحَةِ، وَحَمَلَ عَلَيْهِ رَجُلٌ مِنْ أَهْلِ الشَّامِ، فَلَمَّا قَرُبَ مِنْهُ مَالَ الْحَارِثُ عَنْ فَرَسِهِ ثُمَّ اتَّبَعَ الشَّامِيَّ فَقَالَ لَهُ: أَسْأَلُكَ بِحُرْمَةِ الْإِسْلَامِ فِي دَمِي ! فَقَالَ: انْزِلْ عَنْ فَرَسِكَ. فَنَزَلَ عَنْ فَرَسِهِ، فَرَكِبَهُ الْحَارِثُ، فَقَالَ رَجُلٌ مِنْ عَبْدِ الْقَيْسِ فِي ذَلِكَ: تَوَلَّتْ قُرَيْشٌ لَذَّةَ الْعَيْشِ وَاتَّقَتْ بِنَا كُلَّ فَجٍّ مِنْ خُرَاسَانَ أَغْبَرَا فَلَيْتَ قُرَيْشًا أَصْبَحُوا ذَاتَ لَيْلَةٍ يَعُومُونَ فِي لُجٍّ مِنَ الْبَحْرِ أَخْضَرَا وَعَظَّمَ أَهْلُ الشَّامِ يَحْيَى بْنَ ( حُضَيْنٍ لِمَا صَنَعَ فِي نَقْضِ الْكِتَابِ، وَكَتَبُوا كِتَابًا بِمَا كَانَ وَبِهَزِيمَةِ الْحَارِثِ مَعَ مُحَمَّدِ بْنِ مُسْلِمٍ الْعَنْبَرِيِّ. فَلَقِيَ أَسَدَ بْنَ عَبْدِ اللَّهِ بِالرَّيِّ، وَقِيلَ بِبَيْهَقَ، فَكَتَبَ إِلَى أَخِيهِ ) يَنْتَحِلُ أَنَّهُ هَزَمَ الْحَارِثَ وَيُخْبِرُهُ بِأَمْرِ يَحْيَى، فَأَجَازَ خَالِدٌ يَحْيَى بِعَشَرَةِ آلَافِ ( دِينَارٍ وَ [ كَسَاهُ ] مِائَةَ حُلَّةٍ. وَكَانَتْ وِلَايَةُ عَاصِمٍ أَقَلَّ مِنْ سَنَةٍ، فَحَبَسَهُ أَسَدٌ وَحَاسَبَهُ، وَطَلَبَ مِنْهُ مِائَةَ أَلْفِ دِرْهَمٍ ) وَقَالَ: إِنَّكَ لَمْ تَفُزْ، وَأَطْلَقَ عُمَارَةَ بْنَ حُرَيْمٍ وَعُمَّالَ الْجُنَيْدِ. فَلَمَّا قَدِمَ أَسَدٌ لَمْ يَكُنْ لِعَاصِمٍ إِلَّا مَرْوُ وَنَيْسَابُورُ، وَالْحَارِثُ بِمَرْوِ الرُّوذِ، وَخَالِدُ بْنُ عَبْدِ اللَّهِ الْهَجَرِيُّ بِآمُلَ مُوَافِقٌ لِلْحَارِثِ، فَخَافَ أَسَدٌ إِنْ قَصَدَ الْحَارِثَ بِمَرْوِ الرُّوذِ أَنْ يَأْتِيَ الْهَجَرِيُّ مِنْ قِبَلِ آمُلَ، وَإِنْ قَصَدَ الْهَجَرِيَّ قَصَدَ الْحَارِثُ مَرْوَ مِنْ قِبَلِ مَرْوِ الرُّوذِ. فَأَجْمَعَ عَلَى تَوْجِيهِ عَبْدِ الرَّحْمَنِ بْنِ نُعَيْمٍ فِي أَهْلِ الْكُوفَةِ وَالشَّامِ إِلَى الْحَارِثِ بِمَرْوِ الرُّوذِ، وَسَارَ أَسَدٌ بِالنَّاسِ إِلَى آمُلَ، فَلَقِيَهُ خَيْلُ آمُلَ عَلَيْهِمْ زِيَادٌ الْقُرَشِيُّ مَوْلَى حَيَّانَ النَّبَطِيِّ وَغَيْرُهُ، فَهُزِمُوا حَتَّى رَجَعُوا إِلَى الْمَدِينَةِ، فَحَصَرَهُمْ أَسَدٌ وَنَصَبَ عَلَيْهِمُ الْمَجَانِيقَ وَعَلَيْهِمُ الْهَجَرِيُّ مِنْ أَصْحَابِ الْحَارِثِ، فَطَلَبُوا الْأَمَانَ، فَأَرْسَلَ إِلَيْهِمْ أَسَدٌ: مَا تَطْلُبُونَ ؟ قَالُوا: كِتَابَ اللَّهِ وَسُنَّةَ نَبِيِّهِ، ﷺ، وَأَنْ لَا تَأْخُذَ أَهْلَ الْمُدُنِ بِجِنَايَتِنَا. فَأَجَابَهُمْ إِلَى ذَلِكَ، فَاسْتَعْمَلَ عَلَيْهِمْ يَحْيَى بْنَ نُعَيْمِ بْنِ هُبَيْرَةَ الشَّيْبَانِيَّ وَسَارَ يُرِيدُ بَلْخًا، فَأُخْبِرَ أَنَّ أَهْلَهَا قَدْ بَايَعُوا سُلَيْمَانَ بْنَ عَبْدِ اللَّهِ بْنِ خَازِمٍ، فَسَارَ حَتَّى قَدِمَهَا وَاتَّخَذَ سُفُنًا وَسَارَ مِنْهَا إِلَى تِرْمِذَ، فَوَجَدَ الْحَارِثَ مُحَاصِرًا لَهَا، وَبِهَا سِنَانٌ الْأَعْرَابِيُّ، فَنَزَلَ أَسَدٌ دُونَ النَّهْرِ وَلَمْ يُطِقِ الْعُبُورَ إِلَيْهِمْ وَلَا يُمِدُّهُمْ، وَخَرَجَ أَهْلُ تِرْمِذَ مِنَ الْمَدِينَةِ فَقَاتَلُوا الْحَارِثَ قِتَالًا شَدِيدًا، وَاسْتَطْرَدَ الْحَارِثُ لَهُمْ، وَكَانَ قَدْ وَضَعَ كَمِينًا، فَتَبِعُوهُ، وَنَصْرُ بْنُ سَيَّارٍ مَعَ أَسَدٍ جَالِسٌ يَنْظُرُ، فَأَظْهَرَ الْكَرَاهِيَةَ، وَعَرَفَ أَنَّ الْحَارِثَ قَدْ كَادَهُمْ، وَظَنَّ أَسَدٌ أَنَّمَا ذَلِكَ شَفَقَةٌ عَلَى الْحَارِثِ حِينَ وَلِيَ، وَأَرَادَ مُعَاتَبَةَ نَصْرٍ، وَإِذَا الْكَمِينُ قَدْ خَرَجَ عَلَيْهِمْ فَانْهَزَمُوا. ثُمَّ ارْتَحَلَ أَسَدٌ إِلَى بَلْخٍ، وَخَرَجَ أَهْلُ تِرْمِذَ إِلَى الْحَارِثِ فَهَزَمُوهُ وَقَتَلُوا جَمَاعَةً مِنْ أَهْلِ الْبَصَائِرِ، مِنْهُمْ: عِكْرِمَةُ وَأَبُو فَاطِمَةَ. ثُمَّ سَارَ أَسَدٌ إِلَى سَمَرْقَنْدَ فِي طَرِيقِ زُمَّ، فَلَمَّا قَدِمَ زُمَّ بَعَثَ إِلَى الْهَيْثَمِ الشَّيْبَانِيِّ، وَهُوَ فِي حِصْنٍ مِنْ حُصُونِهَا، وَهُوَ مِنْ أَصْحَابِ الْحَارِثِ، فَقَالَ لَهُ أَسَدٌ: إِنَّمَا أَنْكَرْتُمْ [ عَلَى قَوْمِكُمْ ] مَا كَانَ مِنْ سُوءِ السِّيرَةِ، وَلَمْ يَبْلُغْ ذَلِكَ السَّبْيَ وَاسْتِحْلَالَ الْفُرُوجِ وَلَا غَلَبَةَ الْمُشْرِكِينَ عَلَى مِثْلِ سَمَرْقَنْدَ، وَأَنَا أُرِيدُ سَمَرْقَنْدَ، وَلَكَ عَهْدُ اللَّهِ وَذِمَّتُهُ أَنْ لَا يَنَالَكَ مِنِّي شَرٌّ، وَلَكَ الْمُوَاسَاةُ وَالْكَرَامَةُ وَالْأَمَانُ ( وَلِمَنْ مَعَكَ، وَإِنْ أَبَيْتَ مَا دَعَوْتُكَ إِلَيْهِ فَعَلَيَّ عَهْدُ اللَّهِ إِنْ أَنْتَ رُمِيتَ بِسَهْمٍ أَنْ لَا أُؤَمِّنَكَ بَعْدَهُ، وَإِنْ جَعَلْتُ لَكَ أَلْفَ أَمَانٍ لَا أَفِي لَكَ بِهِ. فَخَرَجَ إِلَيْهِ عَلَى الْأَمَانِ )، وَسَارَ مَعَهُ إِلَى سَمَرْقَنْدَ، ثُمَّ ارْتَفَعَ إِلَى وَرَغْسَرَ، وَمَاءِ سَمَرْقَنْدَ مِنْهَا، فَسَكَّرَ الْوَادِيَ وَصَرَفَهُ عَنْ سَمَرْقَنْدَ، ثُمَّ رَجَعَ إِلَى بَلْخٍ. وَقِيلَ: إِنَّ أَمْرَ أَسَدٍ وَأَصْحَابِ الْحَارِثِ كَانَ سَنَةَ ثَمَانِي عَشْرَةَ.
✧ The dismissal of ʿĀṣim from Khurāsān and the appointment of Asad In this year, Hishām b. ʿAbd al-Malik dismissed ʿĀṣim b. ʿAbd Allāh from Khurāsān and appointed Khālid b. ʿAbd Allāh al-Qasrī over it. Khālid appointed his brother Asad b. ʿAbd Allāh as his deputy over it. The reason for that was that ʿĀṣim wrote to Hishām: “To proceed: the scout does not lie to his people. Khurāsān cannot be set right unless it is joined to the governor of Iraq, so that its supplies and support come from nearby, because of the remoteness of the Commander of the Faithful from it and the slowness of his relief.” So Hishām joined Khurāsān to Khālid b. ʿAbd Allāh al-Qasrī and wrote to him: “Send your brother to repair what has been spoiled. If it was a hope, it was through him.” So Khālid dispatched his brother Asad to it. When news reached ʿĀṣim that Asad was approaching, and that he had sent Muḥammad b. Mālik al-Hamdānī at the head of his vanguard, he made peace with al-Ḥārith b. Surayj. They wrote between them a document on the condition that al-Ḥārith would settle in whichever district of Khurāsān he wished, and that they would both write to Hishām asking him to follow the Book of God and the Sunnah of His Prophet ﷺ. If he refused, they would combine against him. Some of the chiefs sealed the document, but Yaḥyā b. Ḥuḍayn b. al-Mundhir refused to seal it and said: “This is deposing the Commander of the Faithful.” So that was annulled. ʿĀṣim was in a village in Upper Marw. Al-Ḥārith b. Surayj came to him, and they met and fought a fierce battle. Al-Ḥārith was defeated and many prisoners were taken from his companions, among them ʿAbd Allāh b. ʿAmr al-Māzinī, the chief of the people of Marw al-Rūdh. ʿĀṣim executed the prisoners. Al-Ḥārith’s horse had been shot with an arrow, which al-Ḥārith pulled out. He urged the horse on with blows and spurring to distract it from the effect of the wound. A man from Syria charged him. When he came near, al-Ḥārith leaned off his horse, then went after the Syrian and said to him: “I ask you by the sanctity of Islam regarding my blood!” He said: “Dismount from your horse.” So he dismounted, and al-Ḥārith rode it. A man from ʿAbd al-Qays said about that: Quraysh turned away from the pleasure of life, and through us they shielded every dusty pass of Khurāsān. Would that Quraysh might one night find themselves swimming in a green abyss of the sea. The people of Syria greatly honored Yaḥyā b. Ḥuḍayn for what he had done in breaking the document. They wrote a letter about what had happened and about the defeat of al-Ḥārith, and sent it with Muḥammad b. Muslim al-ʿAnbarī. He met Asad b. ʿAbd Allāh at al-Rayy, or it is said at Bayhaq. Asad wrote to his brother claiming that he had defeated al-Ḥārith and informing him of Yaḥyā’s action. Khālid rewarded Yaḥyā with ten thousand dinars and clothed him with one hundred robes. ʿĀṣim’s tenure had lasted less than a year. Asad imprisoned him and audited him, demanding from him one hundred thousand dirhams, and said: “You have not escaped.” He released ʿUmārah b. Ḥuraym and al-Junayd’s agents. When Asad arrived, ʿĀṣim had only Marw and Naysābūr, while al-Ḥārith was at Marw al-Rūdh, and Khālid b. ʿAbd Allāh al-Hajarī was at Āmul in agreement with al-Ḥārith. Asad feared that if he aimed for al-Ḥārith at Marw al-Rūdh, al-Hajarī would come from the direction of Āmul, and if he aimed for al-Hajarī, al-Ḥārith would aim for Marw from the direction of Marw al-Rūdh. He resolved to send ʿAbd al-Raḥmān b. Nuʿaym with the people of Kufa and Syria against al-Ḥārith at Marw al-Rūdh, while Asad himself marched with the troops to Āmul. The cavalry of Āmul, led by Ziyād al-Qurashī, the client of Ḥayyān al-Nabaṭī, and others, met him. They were defeated and retreated to the city. Asad besieged them and set up mangonels against them. Al-Hajarī, one of al-Ḥārith’s companions, was in command over them. They sought amnesty. Asad sent to them: “What do you seek?” They said: “The Book of God and the Sunnah of His Prophet ﷺ, and that you not hold the people of the cities responsible for our offense.” He granted them that. He appointed Yaḥyā b. Nuʿaym b. Hubayrah al-Shaybānī over them, and marched intending to go to Balkh. He was informed that its people had pledged allegiance to Sulaymān b. ʿAbd Allāh b. Khāzim. He marched until he reached it, procured boats, and traveled from there to Tirmidh. He found al-Ḥārith besieging it, with Sinān al-Aʿrābī inside. Asad encamped on the near side of the river, unable to cross to them or reinforce them. The people of Tirmidh came out of the city and fought al-Ḥārith fiercely. Al-Ḥārith feigned retreat, having placed an ambush. They pursued him. Naṣr b. Sayyār was sitting with Asad watching, and he expressed disapproval, knowing that al-Ḥārith had tricked them. Asad thought that was merely sympathy for al-Ḥārith since he had governed before, and he intended to reproach Naṣr, when the ambush came out upon them and they were routed. Then Asad moved on to Balkh. The people of Tirmidh came out against al-Ḥārith and defeated him, killing a group of the people of al-Baṣāʾir, among them ʿIkrimah and Abū Fāṭimah. Then Asad marched to Samarqand by way of Zamm. When he reached Zamm, he sent to al-Haytham al-Shaybānī, who was in one of its fortresses and was one of al-Ḥārith’s companions. Asad said to him: “You only objected to your people’s bad conduct, which had not reached the point of taking captives, violating women’s chastity, or the polytheists gaining the upper hand over a city like Samarqand. I intend to go to Samarqand. You have the covenant of God and His protection that no harm will come to you from me, and you will have support, honor, and safety for yourself and those with you. If you refuse what I call you to, then I swear by God’s covenant that if you are struck by a single arrow, I will never grant you safety afterward, and even if I give you a thousand assurances, I will not fulfill them for you.” So he came out to him under that safe-conduct, and marched with him to Samarqand. Then he went up to Waragh Sar, from which Samarqand’s water comes. He dammed the river and diverted it away from Samarqand, then returned to Balkh. It is said that the affair of Asad and al-Ḥārith’s companions took place in the year eighteen.
Tarikh (al-Tabari) 2547No grade recorded
حَالِ دُعَاةِ بَنِي الْعَبَّاسِ قِيلَ: وَفِي سنة سبع عشرة ومائة أَخَذَ أَسَدُ بْنُ عَبْدِ اللَّهِ جَمَاعَةً مِنْ دُعَاةِ بَنِي الْعَبَّاسِ بِخُرَاسَانَ، فَقَتَلَ بَعْضَهُمْ وَمَثَّلَ بِبَعْضِهِمْ وَحَبَسَ بَعْضَهُمْ، وَكَانَ فِيمَنْ أَخَذَ: سُلَيْمَانُ بْنُ كَثِيرٍ، وَمَالِكُ بْنُ الْهَيْثَمِ، وَمُوسَى بْنُ كَعْبٍ، وَلَاهِزُ بْنُ قُرَيْظٍ، وَخَالِدُ بْنُ إِبْرَاهِيمَ، وَطَلْحَةُ بْنُ زُرَيْقٍ، فَأُتِيَ بِهِمْ، فَقَالَ [ لَهُمْ ]: يَا فَسَقَةُ، أَلَمْ يَقُلِ اللَّهُ تَعَالَى: ( عَفَا اللَّهُ عَمَّا سَلَفَ وَمَنْ عَادَ فَيَنْتَقِمُ اللَّهُ مِنْهُ ) ؟ فَقَالَ لَهُ سُلَيْمَانُ: نَحْنُ وَاللَّهِ كَمَا قَالَ الشَّاعِرُ: لَوْ بِغَيْرِ الْمَاءِ حَلْقِي شَرِقٌ كُنْتُ كَالْغَصَّانِ بِالْمَاءِ اعْتِصَارِي صِيدَتْ وَاللَّهِ الْعَقَارِبُ بِيَدَيْكَ ! إِنَّا نَاسٌ مِنْ قَوْمِكَ ! وَإِنَّ الْمُضَرِيَّةَ رَفَعُوا إِلَيْكَ هَذَا لِأَنَّا كُنَّا أَشَدَّ النَّاسِ عَلَى قُتَيْبَةَ بْنِ مُسْلِمٍ فَطَلَبُوا بِثَأْرِهِمْ. فَبَعَثَ بِهِمْ إِلَى الْحَبْسِ، ثُمَّ قَالَ لِعَبْدِ الرَّحْمَنِ بْنِ نُعَيْمٍ: مَا تَرَى ؟ قَالَ: أَرَى أَنْ تَمُنَّ بِهِمْ عَلَى عَشَائِرِهِمْ. قَالَ: لَا أَفْعَلُ، فَأَطْلَقَ مَنْ كَانَ فِيهِمْ مِنْ أَهْلِ الْيَمَنِ لِأَنَّهُ مِنْهُمْ، وَمَنْ كَانَ مِنْ رَبِيعَةَ أَطْلَقَهُ أَيْضًا لِحِلْفِهِمْ مَعَ الْيَمَنِ، وَأَرَادَ قَتْلَ مَنْ كَانَ مِنْ مُضَرَ، فَدَعَا مُوسَى بْنَ كَعْبٍ، وَأَلْجَمَهُ بِلِجَامِ حِمَارٍ، جَذَبَ اللِّجَامَ فَتَحَطَّمَتْ أَسْنَانُهُ وَدَقَّ وَجْهَهُ وَأَنْفَهُ، وَدَعَا لَاهِزَ بْنَ قُرَيْظٍ فَقَالَ لَهُ: مَا هَذَا بِحَقٍّ، تَصْنَعُ بِنَا هَذَا وَتَتْرُكُ الْيَمَانِيِّينَ وَالرَّبِيعِيِّينَ ؟ فَضَرَبَهُ ثَلَاثَمِائَةِ سَوْطٍ، فَشَهِدَ لَهُ الْحَسَنُ بْنُ زَيْدٍ الْأَزْدِيُّ بِالْبَرَاءَةِ وَلِأَصْحَابِهِ فَتَرَكَهُمْ.
✧ The situation of the Abbasid propagandists It was said: In the year one hundred and seventeen, Asad b. ʿAbd Allāh seized a group of the Abbasid propagandists in Khurasan. He killed some of them, mutilated some, and imprisoned some. Among those he seized were Sulaymān b. Kathīr, Mālik b. al-Haytham, Mūsā b. Kaʿb, Lāhiz b. Qurayẓ, Khālid b. Ibrāhīm, and Ṭalḥa b. Zurayq. They were brought to him, and he said [to them]: "O you sinners, did not God Almighty say: 'God has pardoned what is past; but whoever returns, God will take vengeance on him'?" Sulaymān said to him: "By God, we are as the poet said: If my throat were choked by something other than water, I would be like one choking who seeks relief in water. By God, the scorpions have been hunted by your own hands! We are people from your own tribe! The Muḍarīs brought this upon you because we were the severest people against Qutayba b. Muslim, and they sought their revenge." So he sent them to prison. Then he said to ʿAbd al-Raḥmān b. Nuʿaym: "What do you think?" He said: "I think you should grant them as a favor to their clans." He said: "I will not do that." He released those among them who were from the people of Yemen because he was of them, and those from Rabīʿa he also released because of their alliance with Yemen. He wanted to kill those who were from Muḍar. He summoned Mūsā b. Kaʿb and bridled him with a donkey's bridle. He pulled the bridle, and his teeth were shattered, and his face and nose were battered. He summoned Lāhiz b. Qurayẓ and said to him: "This is not right. You do this to us and leave the Yemenis and Rabīʿīs?" He struck him three hundred lashes. Al-Ḥasan b. Zayd al-Azdī testified to his innocence and that of his companions, so he left them.
Tarikh (al-Tabari) 2548No grade recorded
وِلَايَةِ عُبَيْدِ اللَّهِ بْنِ الْحَبْحَابِ إِفْرِيقِيَّةَ وَالْأَنْدَلُسَ فِي سنة سبع عشرة ومائة اسْتَعْمَلَ هِشَامُ بْنُ عَبْدِ الْمَلِكِ عَلَى إِفْرِيقِيَّةَ وَالْأَنْدَلُسِ عُبَيْدَ اللَّهِ بْنَ الْحَبْحَابِ وَأَمَرَهُ بِالْمَسِيرِ إِلَيْهَا، وَكَانَ وَالِيًا عَلَى مِصْرَ، فَاسْتَخْلَفَ عَلَيْهَا وَلَدَهُ وَسَارَ إِلَى إِفْرِيقِيَّةَ، وَاسْتَعْمَلَ عَلَى الْأَنْدَلُسِ عُقْبَةَ بْنَ ( الْحَجَّاجِ، وَاسْتَعْمَلَ عَلَى طَنْجَةَ ابْنَهُ إِسْمَاعِيلَ، وَبَعَثَ حَبِيبَ بْنَ أَبِي عُبَيْدَةَ بْنِ عُقْبَةَ بْنِ ) نَافِعٍ غَازِيًا إِلَى الْمَغْرِبِ، فَبَلَغَ السُّوسَ الْأَقْصَى وَأَرْضَ السُّودَانِ، فَلَمْ يُقَاتِلْهُ أَحَدٌ إِلَّا ظَهَرَ عَلَيْهِ، وَأَصَابَ مِنَ الْغَنَائِمِ وَالسَّبْيِ أَمْرًا عَظِيمًا، فَمُلِئَ أَهْلُ الْمَغْرِبِ مِنْهُ رُعْبًا، وَأَصَابَ بِالسَّبْيِ جَارِيَتَيْنِ مِنَ الْبَرْبَرِ لَيْسَ لِكُلِّ وَاحِدَةٍ مِنْهُمَا غَيْرُ ثَدْيٍ وَاحِدٍ، وَرَجَعَ سَالِمًا. وَسَيَّرَ جَيْشًا فِي الْبَحْرِ سَنَةَ سَبْعَ عَشْرَةَ إِلَى جَزِيرَةِ السَّرْدَانِيَّةِ، فَفَتَحُوا مِنْهَا وَنَهَبُوا وَعَادُوا. ثُمَّ سَيَّرَهُ غَازِيًا إِلَى جَزِيرَةِ صِقِلِّيَةَ سَنَةَ اثْنَتَيْنِ وَمِائَةٍ وَمَعَهُ ابْنُهُ عَبْدُ الرَّحْمَنِ بْنُ حَبِيبٍ، فَلَمَّا نَزَلَ بِأَرْضِهَا وَجَّهَ عَبْدَ الرَّحْمَنِ عَلَى الْخَيْلِ، فَلَمْ يَلْقَهُ أَحَدٌ إِلَّا هَزَمَهُ عَبْدُ الرَّحْمَنِ، فَظَفِرَ ظَفَرًا لَمْ يُرَ مِثْلُهُ، حَتَّى نَزَلَ عَلَى مَدِينَةِ سَرَقُوسَةَ، وَهِيَ مِنْ أَعْظَمِ مُدُنِ صِقِلِّيَّةَ، فَقَاتَلُوهُ فَهَزَمَهُمْ وَحَصَرَهُمْ، فَصَالَحُوهُ عَلَى الْجِزْيَةِ، وَعَادَ إِلَى أَبِيهِ، وَعَزَمَ حَبِيبٌ عَلَى الْمُقَامِ بِصِقِلِّيَةَ إِلَى أَنْ يَمْلِكَهَا جَمِيعًا، فَأَتَاهُ كِتَابُ ابْنِ الْحَبْحَابِ يَسْتَدْعِيهِ إِلَى إِفْرِيقِيَّةَ. وَكَانَ سَبَبُ ذَلِكَ أَنَّهُ اسْتَعْمَلَ عَلَى طَنْجَةَ ابْنَهُ إِسْمَاعِيلَ، وَجَعَلَ مَعَهُ عُمَرَ بْنَ عَبْدِ اللَّهِ الْمُرَادِيَّ، فَأَسَاءَ السِّيرَةَ وَتَعَدَّى، وَأَرَادَ أَنْ يُخَمِّسَ مُسْلِمِي الْبَرْبَرِ، وَزَعَمَ أَنَّهُمْ فَيْءٌ لِلْمُسْلِمِينَ، وَذَلِكَ شَيْءٌ لَمْ يَرْتَكِبْهُ أَحَدٌ قَبْلَهُ، فَلَمَّا سَمِعَ الْبَرْبَرُ بِمَسِيرِ حَبِيبِ بْنِ عُبَيْدَةَ إِلَى صِقِلِّيَّةَ بِالْعَسَاكِرِ طَمِعُوا وَنَقَضُوا الصُّلْحَ عَلَى ابْنِ الْحَبْحَابِ، وَتَدَاعَتْ عَلَيْهِ بِأَسْرِهَا مُسْلِمُهَا وَكَافِرُهَا، وَعَظُمَ الْبَلَاءُ، وَقَدَّمَ مَنْ بِطَنْجَةَ مِنَ الْبَرْبَرِ عَلَى أَنْفُسِهِمْ مَيْسَرَةَ السَّقَّاءَ ثُمَّ الْمَدْغُورِيَّ، وَكَانَ خَارِجِيًّا صُفَرِيًّا وَسَقَّاءً، وَقَصَدُوا طَنْجَةَ، فَقَاتَلَهُمْ عُمَرُ بْنُ عَبْدِ اللَّهِ فَقَتَلُوهُ، وَاسْتَوْلَوْا عَلَى طَنْجَةَ، وَبَايَعُوا مَيْسَرَةَ بِالْخِلَافَةِ وَخُوطِبَ بِأَمِيرِ الْمُؤْمِنِينَ، وَكَثُرَ جَمْعُهُ مِنَ الْبَرْبَرِ، وَقَوِيَ أَمْرُهُ بِنَوَاحِي طَنْجَةَ. ظهور جماعة بإفريقية تقول بمقالة الخوارج وَظَهَرَ فِي ذَلِكَ الْوَقْتِ جَمَاعَةٌ بِإِفْرِيقِيَّةَ، فَأَظْهَرُوا مَقَالَةَ الْخَوَارِجِ، فَأَرْسَلَ ابْنُ الْحَبْحَابِ إِلَى حَبِيبٍ وَهُوَ بِصِقِلِّيَّةَ يَسْتَدْعِيهِ إِلَيْهِ لِقِتَالِ مَيْسَرَةَ السَّقَّاءِ، لِأَنَّ أَمْرَهُ كَانَ قَدْ عَظُمَ، فَعَادَ إِلَى إِفْرِيقِيَّةَ. وَكَانَ ابْنُ الْحَبْحَابِ قَدْ سَيَّرَ خَالِدَ بْنَ حَبِيبٍ فِي جَيْشٍ إِلَى مَيْسَرَةَ، فَلَمَّا وَصَلَ حَبِيبُ بْنُ أَبِي عُبَيْدَةَ سَيَّرَهُ فِي أَثَرِهِ، وَالْتَقَى خَالِدٌ وَمَيْسَرَةُ بِنَوَاحِي طَنْجَةَ، وَاقْتَتَلُوا قِتَالًا شَدِيدًا لَمْ يُسْمَعْ بِمِثْلِهِ، وَعَادَ مَيْسَرَةُ إِلَى طَنْجَةَ، فَأَنْكَرَتِ الْبَرْبَرُ سِيرَتَهُ، وَكَانُوا بَايَعُوهُ بِالْخِلَافَةِ، فَقَتَلُوهُ وَوَلَّوْا أَمْرَهُمْ خَالِدَ بْنَ حُمَيْدٍ الزَّنَاتِيَّ، ثُمَّ الْتَقَى خَالِدُ بْنُ حُمَيْدٍ وَمَعَهُ الْبَرْبَرُ بِخَالِدِ بْنِ حَبِيبٍ وَمَعَهُ الْعَرَبُ وَعَسْكَرُ هِشَامٍ، وَكَانَ بَيْنَهُمْ قِتَالٌ شَدِيدٌ صَبَرَتْ فِيهِ الْعَرَبُ، وَظَهَرَ عَلَيْهِمْ كَمِينٌ مِنَ الْبَرْبَرِ فَانْهَزَمُوا، وَكَرِهَ خَالِدُ بْنُ حَبِيبٍ أَنْ يَنْهَزِمَ مِنَ الْبَرْبَرِ فَصَبَرُوا مَعَهُ فَقُتِلُوا جَمِيعُهُمْ. وَقُتِلَ فِي هَذِهِ الْوَقْعَةِ حُمَاةُ الْعَرَبِ وَفُرْسَانُهَا، فَسُمِّيَتْ غَزْوَةَ الْأَشْرَافِ ، وَانْتَقَضَتِ الْبِلَادُ، وَخَرَجَ أَمْرُ النَّاسِ، وَبَلَغَ أَهْلَ الْأَنْدَلُسِ الْخَبَرُ فَثَارُوا بِأَمِيرِهِمْ عُقْبَةَ بْنِ الْحَجَّاجِ فَعَزَلُوهُ وَوَلَّوْا عَبْدَ الْمَلِكِ بْنَ قَطَنٍ، فَاخْتَلَطَتِ الْأُمُورُ عَلَى ابْنِ الْحَبْحَابِ، وَبَلَغَ الْخَبَرُ هِشَامَ بْنَ عَبْدِ الْمَلِكِ، فَقَالَ: لَأَغْضَبَنَّ لِلْعَرَبِ غَضْبَةً، وَأُسَيِّرُ جَيْشًا يَكُونُ أَوَّلُهُمْ عِنْدَهُمْ وَآخِرُهُمْ عِنْدِي، ثُمَّ كَتَبَ إِلَى ابْنِ الْحَبْحَابِ يَأْمُرُهُ بِالْحُضُورِ، فَسَارَ إِلَيْهِ فِي جُمَادَى سَنَةَ ثَلَاثٍ وَعِشْرِينَ وَمِائَةٍ، وَاسْتَعْمَلَ هِشَامٌ عِوَضَهُ كُلْثُومَ بْنَ عِيَاضٍ الْقُشَيْرِيَّ وَسَيَّرَ مَعَهُ جَيْشًا كَثِيفًا، وَكَتَبَ إِلَى سَائِرِ الْبِلَادِ الَّتِي عَلَى طَرِيقِهِ بِالْمَسِيرِ مَعَهُ، فَوَصَلَ إِفْرِيقِيَّةَ وَعَلَى مُقَدِّمَتِهِ بَلْجُ بْنُ بِشْرٍ، فَوَصَلَ إِلَى الْقَيْرَوَانِ وَلَقِيَ أَهْلَهَا بِالْجَفَاءِ وَالتَّكَبُّرِ عَلَيْهِمْ، وَأَرَادَ أَنْ يُنْزِلَ الْعَسْكَرَ الَّذِي مَعَهُ فِي مَنَازِلِهِمْ، فَكَتَبَ أَهْلُهَا إِلَى حَبِيبِ بْنِ أَبِي عُبَيْدَةَ، وَهُوَ بِتِلْمِسَانَ مَوَاقِفِ الْبَرْبَرِ، يَشْكُونَ إِلَيْهِ بَلْجًا وَكُلْثُومًا، فَكَتَبَ حَبِيبٌ إِلَى كُلْثُومٍ يَقُولُ لَهُ: إِنَّ بَلْجًا فَعَلَ كَيْتَ وَكَيْتَ، فَارْحَلْ عَنِ الْبَلَدِ وَإِلَّا رَدَدْنَا أَعِنَّةَ الْخَيْلِ إِلَيْكَ. فَاعْتَذَرَ كُلْثُومٌ وَسَارَ إِلَى حَبِيبٍ وَعَلَى مُقَدِّمَتِهِ بَلْجُ بْنُ بِشْرٍ، فَاسْتَخَفَّ بِحَبِيبٍ وَسَبَّهُ، وَجَرَى بَيْنَهُمَا مُنَازَعَةٌ، ثُمَّ اصْطَلَحُوا وَاجْتَمَعُوا عَلَى قِتَالِ الْبَرْبَرِ، وَتَقَدَّمَ إِلَيْهِمُ الْبَرْبَرُ مِنْ طَنْجَةَ، فَقَالَ لَهُمْ حَبِيبٌ: اجْعَلُوا الرَّجَّالَةَ لِلرَّجَّالَةِ وَالْخَيَّالَةَ لِلْخَيَّالَةِ، فَلَمْ يَقْبَلُوا مِنْهُ، وَتَقَدَّمَ كُلْثُومٌ بِالْخَيْلِ، فَقَاتَلَهُ رَجَّالَةُ الْبَرْبَرِ فَهَزَمُوهُ، فَعَادَ إِلَى كُلْثُومٍ مُنْهَزِمًا، وَوَهَّنَ النَّاسَ ذَلِكَ وَنَشِبَ الْقِتَالُ، وَانْكَشَفَتْ خَيَّالَةُ الْبَرْبَرِ وَثَبَتَتْ رَجَّالَتُهَا وَاشْتَدَّ الْقِتَالُ وَكَثُرَ الْبَرْبَرُ عَلَيْهِمْ، فَقُتِلَ كُلْثُومُ بْنُ عِيَاضٍ وَحَبِيبُ بْنُ أَبِي عُبَيْدَةَ وَوُجُوهُ الْعَرَبِ، وَانْهَزَمَتِ الْعَرَبُ وَتَفَرَّقُوا. فَمَضَى أَهْلُ الشَّامِ إِلَى الْأَنْدَلُسِ وَمَعَهُمْ بَلْجُ بْنُ بِشْرٍ وَعَبْدُ الرَّحْمَنِ بْنُ حَبِيبِ بْنِ أَبِي عُبَيْدَةَ، وَعَادَ بَعْضُهُمْ إِلَى الْقَيْرَوَانِ. ظهور عكاشة بن أيوب بمدينة قابس فَلَمَّا ضَعُفَتِ الْعَرَبُ بِهَذِهِ الْوَقْعَةِ ظَهَرَ إِنْسَانٌ يُقَالُ لَهُ عُكَّاشَةُ ( بْنُ أَيُّوبَ الْفَزَارِيُّ بِمَدِينَةِ قَابِسَ، وَهُوَ عَلَى رَأْيِ الْخَوَارِجِ الصُّفْرِيَّةِ، فَسَارَ إِلَيْهِ جَيْشٌ مِنَ الْقَيْرَوَانِ فَاقْتَتَلُوا قِتَالًا شَدِيدًا، فَانْهَزَمَ عَسْكَرُ الْقَيْرَوَانِ، فَخَرَجَ إِلَيْهِ عَسْكَرٌ آخَرُ فَانْهَزَمَ عُكَّاشَةُ بَعْدَ قِتَالٍ شَدِيدٍ وَقُتِلَ كَثِيرٌ مِنْ أَصْحَابِهِ، وَلَحِقَ عُكَّاشَةُ ) بِبِلَادِ الرَّمْلِ. فَلَمَّا بَلَغَ هِشَامَ بْنَ عَبْدِ الْمَلِكِ قَتْلُ كُلْثُومٍ بَعَثَ أَمِيرًا عَلَى إِفْرِيقِيَّةَ حَنْظَلَةَ بْنَ صَفْوَانَ الْكَلْبِيَّ، فَوَصَلَهَا فِي رَبِيعٍ الْآخِرِ سَنَةَ أَرْبَعٍ وَعِشْرِينَ وَمِائَةٍ، فَلَمْ يَمْكُثْ بِالْقَيْرَوَانِ إِلَّا يَسِيرًا حَتَّى زَحَفَ إِلَيْهِ عُكَّاشَةُ الْخَارِجِيُّ فِي جَمْعٍ عَظِيمٍ مِنَ الْبَرْبَرِ، وَكَانَ حِينَ انْهَزَمَ حَشَدَهُمْ لِيَأْخُذَ بِثَأْرِهِ وَأَعَانَهُ عَبْدُ الْوَاحِدِ بْنُ يَزِيدَ الْهَوَّارِيُّ ثُمَّ الْمُدْغَمِيُّ، وَكَانَ صُفْرِيًّا، فِي عَدَدٍ كَثِيرٍ وَافْتَرَقَا لِيَقْصِدَا الْقَيْرَوَانَ مِنْ جِهَتَيْنِ، فَلَمَّا قَرُبَ عُكَّاشَةُ خَرَجَ إِلَيْهِ حَنْظَلَةُ وَلَقِيَهُ مُنْفَرِدًا وَاقْتَتَلُوا قِتَالًا شَدِيدًا، وَانْهَزَمَ عُكَّاشَةُ وَقُتِلَ مِنَ الْبَرْبَرِ مَا لَا يُحْصَى، وَعَادَ حَنْظَلَةُ إِلَى الْقَيْرَوَانِ خَوْفًا عَلَيْهَا مِنْ عَبْدِ الْوَاحِدِ، وَسَيَّرَ إِلَيْهِ جَيْشًا كَثِيفًا عُدَّتُهُمْ أَرْبَعُونَ أَلْفًا، فَسَارُوا إِلَيْهِ، فَلَمَّا قَارَبُوهُ لَمْ يَجِدُوا شَعِيرًا يُطْعِمُونَهُ دَوَابَّهُمْ فَأَطْعَمُوهَا حِنْطَةً، ثُمَّ لَقُوهُ مِنَ الْغَدِ فَانْهَزَمُوا مِنْ عَبْدِ الْوَاحِدِ وَعَادُوا إِلَى الْقَيْرَوَانِ، وَهَلَكَتْ دَوَابُّهُمْ بِسَبَبِ الْحِنْطَةِ. فَلَمَّا وَصَلُوهَا نَظَرُوا وَإِذَا قَدْ هَلَكَ مِنْهُمْ عِشْرُونَ أَلْفَ فَرَسٍ، وَسَارَ عَبْدُ الْوَاحِدِ فَنَزَلَ عَلَى ثَلَاثَةِ أَمْيَالٍ مِنَ الْقَيْرَوَانِ بِمَوْضِعٍ يُعْرَفُ بِالْأَصْنَامِ، وَقَدِ اجْتَمَعَ مَعَهُ ثَلَاثُمِائَةِ أَلْفِ مُقَاتِلٍ، فَحَشَدَ حَنْظَلَةُ كُلَّ مَنْ بِالْقَيْرَوَانِ وَفَرَّقَ فِيهِمُ السِّلَاحَ وَالْمَالَ، فَكَثُرَ جَمْعُهُ، فَلَمَّا دَنَا الْخَوَارِجُ مَعَ عَبْدِ الْوَاحِدِ خَرَجَ إِلَيْهِمْ حَنْظَلَةُ مِنَ الْقَيْرَوَانِ وَاصْطَفُّوا لِلْقِتَالِ، وَقَامَ الْعُلَمَاءُ فِي أَهْلِ الْقَيْرَوَانِ يَحُثُّونَهُمْ عَلَى الْجِهَادِ وَقِتَالِ الْخَوَارِجِ وَيُذَكِّرُونَهُمْ مَا يَفْعَلُونَهُ بِالنِّسَاءِ مِنَ السَّبْيِ وَبِالْأَبْنَاءِ مِنَ الِاسْتِرْقَاقِ وَبِالرِّجَالِ مِنَ الْقَتْلِ، فَكَسَرَ النَّاسُ أَجْفَانَ سُيُوفِهِمْ، وَخَرَجَ إِلَيْهِمْ نِسَاؤُهُمْ يُحَرِّضْنَهُمْ، فَحَمِيَ النَّاسُ وَحَمَلُوا عَلَى الْخَوَارِجِ حَمْلَةً وَاحِدَةً وَثَبَتَ بَعْضُهُمْ لِبَعْضٍ، فَاشْتَدَّ اللِّزَامُ وَكَثُرَ الزِّحَامُ وَصَبَرَ الْفَرِيقَانِ، ثُمَّ إِنَّ اللَّهَ تَعَالَى هَزَمَ الْخَوَارِجَ وَالْبَرْبَرَ وَنَصَرَ الْعَرَبَ، وَكَثُرَ الْقَتْلُ فِي الْبَرْبَرِ وَتَبِعُوهُمْ إِلَى جَلُولَاءَ يَقْتُلُونَ، وَلَمْ يَعْلَمُوا أَنَّ عَبْدَ الْوَاحِدِ قَدْ قُتِلَ حَتَّى حُمِلَ رَأْسُهُ إِلَى حَنْظَلَةَ، فَخَرَّ النَّاسُ لِلَّهِ سُجَّدًا. فَقِيلَ: لَمْ يُقْتَلْ بِالْمَغْرِبِ أَكْثَرُ مِنْ هَذِهِ الْقَتْلَةِ، فَإِنَّ حَنْظَلَةَ أَمَرَ بِإِحْصَاءِ الْقَتْلَى، فَعَجَزَ النَّاسُ عَنْ ذَلِكَ حَتَّى عَدُّوهُمْ بِالْقَصَبِ، فَكَانَتْ عِدَّةُ الْقَتْلَى مِائَةَ أَلْفٍ وَثَمَانِينَ أَلْفًا، ثُمَّ أُسِرَ عُكَّاشَةُ مَعَ طَائِفَةٍ أُخْرَى بِمَكَانٍ آخَرَ وَحُمِلَ إِلَى حَنْظَلَةَ فَقَتَلَهُ، وَكَتَبَ حَنْظَلَةُ إِلَى هِشَامِ بْنِ عَبْدِ الْمَلِكِ بِالْفَتْحِ، وَكَانَ اللَّيْثُ بْنُ سَعْدٍ يَقُولُ: مَا غَزْوَةٌ إِلَى الْآنَ أَشَدُّ بَعْدَ غَزْوَةِ بَدْرٍ مِنْ غَزْوَةِ الْعَرَبِ بِالْأَصْنَامِ.
✧ THE GOVERNORSHIP OF ʿUBAYD ALLĀH B. AL-ḤABḤĀB OVER IFRĪQIYAH AND AL-ANDALUS In the year 117, Hishām b. ʿAbd al-Malik appointed ʿUbayd Allāh b. al-Ḥabḥāb as governor over Ifrīqiyah and al-Andalus and commanded him to proceed thither. He had been governor of Egypt, so he appointed his son as his deputy there and marched to Ifrīqiyah. He appointed ʿUqbah b. (al-Ḥajjāj as governor of al-Andalus, appointed his son Ismāʿīl as governor of Tangier, and sent Ḥabīb b. Abī ʿUbaydah b. ʿUqbah b.) Nāfiʿ as a raider to the Maghrib. He reached the farthest Sūs and the land of the Sudan. No one fought him but that he prevailed over them, and he obtained enormous booty and captives. The people of the Maghrib were filled with terror of him. Among the captives he took two Berber slave-girls, each of whom had only one breast. He returned safely. In the year 117 he dispatched a fleet to the island of Sardinia; they conquered part of it, plundered, and returned. Then he sent him as a raider to the island of Sicily in the year 122, accompanied by his son ʿAbd al-Raḥmān b. Ḥabīb. When he landed on its soil, he placed ʿAbd al-Raḥmān in command of the cavalry. No one met him but that ʿAbd al-Raḥmān routed him. He achieved a victory the like of which had not been seen, until he encamped before the city of Syracuse, one of the greatest cities of Sicily. They fought him, so he defeated them and besieged them. They made peace with him on payment of the jizyah, and he returned to his father. Ḥabīb resolved to remain in Sicily until he conquered it all, but a letter came to him from Ibn al-Ḥabḥāb summoning him back to Ifrīqiyah. The reason for that was that Ibn al-Ḥabḥāb had appointed his son Ismāʿīl as governor of Tangier, and placed with him ʿUmar b. ʿAbd Allāh al-Murādī. Ismāʿīl behaved badly and transgressed, and he wanted to impose the khums on Berber Muslims, claiming that they were fayʾ for the Muslims. That was something no one before him had done. When the Berbers heard of Ḥabīb b. ʿUbaydah's marching to Sicily with the armies, they became covetous and broke the peace treaty with Ibn al-Ḥabḥāb. All of them, Muslim and non-Muslim, rallied against him, and the affliction grew grave. The Berbers in Tangier put forward as their leader Maysarah the water-carrier, then al-Madghūrī; he was a Ṣufrī Khārijite and a water-carrier. They made for Tangier, and ʿUmar b. ʿAbd Allāh fought them, so they killed him and took possession of Tangier. They swore allegiance to Maysarah as caliph and addressed him as Commander of the Faithful. His following among the Berbers grew numerous, and his authority became strong in the regions of Tangier. APPEARANCE IN IFRĪQIYAH OF A GROUP PROFESSING THE DOCTRINE OF THE KHARIJITES At that time there appeared in Ifrīqiyah a group that professed the doctrine of the Khārijites. Ibn al-Ḥabḥāb sent to Ḥabīb, who was in Sicily, summoning him back to fight Maysarah the water-carrier, because his affair had become serious. So he returned to Ifrīqiyah. Ibn al-Ḥabḥāb had already dispatched Khālid b. Ḥabīb with an army against Maysarah. When Ḥabīb b. Abī ʿUbaydah arrived, he sent him after him. Khālid and Maysarah met in the region of Tangier and fought a fierce battle, the like of which had not been heard. Maysarah returned to Tangier, but the Berbers disapproved of his conduct — for they had sworn allegiance to him as caliph — so they killed him and entrusted their affairs to Khālid b. Ḥumayd al-Zanātī. Then Khālid b. Ḥumayd, with the Berbers, met Khālid b. Ḥabīb, with the Arabs and Hishām's army. A fierce battle took place between them, in which the Arabs stood firm. An ambush by the Berbers appeared against them, and they were routed. Khālid b. Ḥabīb disliked fleeing from the Berbers, so they stood firm with him and were all killed. In this battle the champions and horsemen of the Arabs were killed, and it was called the Expedition of the Nobles. The provinces revolted, and the people's affairs fell into disorder. When the news reached the people of al-Andalus, they rose against their governor ʿUqbah b. al-Ḥajjāj, deposed him, and appointed ʿAbd al-Malik b. Qaṭan. Affairs became confused for Ibn al-Ḥabḥāb. The news reached Hishām b. ʿAbd al-Malik, and he said: 'I shall be angry for the Arabs with a mighty anger, and I shall send an army whose vanguard will be with them and whose rearguard will be with me.' Then he wrote to Ibn al-Ḥabḥāb ordering him to come to him. He set out to him in Jumādā of the year 123. Hishām appointed in his place Kulthūm b. ʿIyāḍ al-Qushayrī, and sent with him a numerous army. He wrote to all the provinces along his route to march with him. He reached Ifrīqiyah, with Balj b. Bishr commanding his vanguard. He arrived at al-Qayrawān and met its people with harshness and arrogance toward them. He wanted to quarter the army with him in their houses. The people wrote to Ḥabīb b. Abī ʿUbaydah, who was at Tilimsān facing the Berbers, complaining to him about Balj and Kulthūm. Ḥabīb wrote to Kulthūm saying to him: 'Balj has done such-and-such. Depart from the city, or else we shall turn the reins of the horses back against you.' Kulthūm apologized, and marched to Ḥabīb, with Balj b. Bishr in command of his vanguard. Balj behaved contemptuously toward Ḥabīb and insulted him, and a dispute occurred between them. Then they made peace and joined forces to fight the Berbers. The Berbers advanced toward them from Tangier. Ḥabīb said to them: 'Set infantry against infantry and cavalry against cavalry.' But they did not accept his advice. Kulthūm advanced with the cavalry, and the Berber infantry fought him and routed him. He returned to Kulthūm defeated, and that disheartened the people. Battle was joined, the Berber cavalry broke, but their infantry stood firm, the fighting intensified, and the Berbers overwhelmed them. Kulthūm b. ʿIyāḍ, Ḥabīb b. Abī ʿUbaydah, and the notables of the Arabs were killed. The Arabs were routed and scattered. The Syrians went to al-Andalus, accompanied by Balj b. Bishr and ʿAbd al-Raḥmān b. Ḥabīb b. Abī ʿUbaydah, while some returned to al-Qayrawān. APPEARANCE OF ʿUKKĀSHAH B. AYYŪB AT THE CITY OF QĀBIS When the Arabs were weakened by this battle, a man called ʿUkkāshah (b. Ayyūb al-Fazārī appeared at the city of Qābis, holding the doctrine of the Ṣufrī Khārijites. An army from al-Qayrawān marched against him, and they fought a fierce battle; the army of al-Qayrawān was routed. Another army went out against him, and ʿUkkāshah was defeated after severe fighting, many of his companions being killed, and ʿUkkāshah fled) to the land of al-Raml. When news of Kulthūm's death reached Hishām b. ʿAbd al-Malik, he sent Ḥanẓalah b. Ṣafwān al-Kalbī as governor of Ifrīqiyah. He arrived there in Rabīʿ II of the year 124. He had stayed in al-Qayrawān only a short time when ʿUkkāshah the Khārijite advanced against him with a great host of Berbers. When he had been routed, he had gathered them to seek revenge, and he was aided by ʿAbd al-Wāḥid b. Yazīd al-Hawwārī, then al-Mudghamī, a Ṣufrī, with a great number. They separated in order to attack al-Qayrawān from two directions. When ʿUkkāshah drew near, Ḥanẓalah went out to meet him and encountered him alone. They fought a fierce battle, ʿUkkāshah was routed, and a countless number of Berbers were killed. Ḥanẓalah returned to al-Qayrawān fearing for it from ʿAbd al-Wāḥid. He sent against him a numerous army numbering forty thousand. They marched to him, but when they approached him they found no barley to feed their mounts, so they fed them wheat. Then they met him the next day and were defeated by ʿAbd al-Wāḥid. They returned to al-Qayrawān, but their mounts perished because of the wheat. When they arrived, they found that twenty thousand horses of theirs had perished. ʿAbd al-Wāḥid advanced and encamped three miles from al-Qayrawān at a place known as al-Aṣnām, and three hundred thousand fighting men had gathered with him. Ḥanẓalah mustered everyone in al-Qayrawān and distributed weapons and money among them, so his force grew large. When the Khārijites with ʿAbd al-Wāḥid drew near, Ḥanẓalah went out from al-Qayrawān against them, and they drew up in ranks for battle. The scholars stood among the people of al-Qayrawān urging them to fight in the path of God and against the Khārijites, and reminding them of what they would do to the women — taking them captive — to the children — enslaving them — and to the men — killing them. The people broke the scabbards of their swords, and their women came out urging them on. The people burned with zeal and charged the Khārijites in a single assault. Each side held firm against the other, the battle grew fierce, the press of men increased, and both parties stood steadfast. Then God Most High routed the Khārijites and the Berbers and granted victory to the Arabs. Slaughter among the Berbers was immense; they pursued them to Jalūlāʾ, killing. They did not know that ʿAbd al-Wāḥid had been killed until his head was brought to Ḥanẓalah, and the people fell prostrate to God. It is said that no greater slaughter than this ever took place in the Maghrib, for Ḥanẓalah ordered the dead to be counted, but the people were unable to do so until they counted them by reeds. The number of the slain was one hundred and eighty thousand. Later, ʿUkkāshah was captured with another group at another place and brought to Ḥanẓalah, who executed him. Ḥanẓalah wrote to Hishām b. ʿAbd al-Malik announcing the victory. Al-Layth b. Saʿd used to say: 'There is no expedition up to now more severe, after the expedition of Badr, than the expedition of the Arabs at al-Aṣnām.'
Tarikh (al-Tabari) 2549No grade recorded
ثُمَّ دَخَلَتْ سَنَةُ سَبْعَ عَشْرَةَ وَمِائَةٍ فِيهَا غَزَا مُعَاوِيَةُ بْنُ هِشَامٍ الصَّائِفَةَ الْيُسْرَى وَسُلَيْمَانُ بْنُ هِشَامٍ الصَّائِفَةَ الْيُمْنَى . وَفِيهَا بَعَثَ مَرْوَانُ بْنُ مُحَمَّدٍ - وَهُوَ عَلَى إِرْمِينِيَّةَ - بَعْثَيْنِ، فَفَتَحَ حُصُونًا مِنْ بِلَادِ اللَّانِ وَنَزَلَ كَثِيرٌ مِنْهُمْ عَلَى الْإِيمَانِ. وَحَجَّ بِالنَّاسِ هَذِهِ السَّنَةَ خَالِدُ بْنُ عَبْدِ الْمَلِكِ. وَكَانَ الْعَامِلُ عَلَى مَكَّةَ وَالْمَدِينَةِ وَالطَّائِفِ مُحَمَّدَ بْنَ هِشَامِ بْنِ إِسْمَاعِيلَ الْمَخْزُومِيَّ، وَعَلَى إِرْمِينِيَّةَ وَأَذْرَبِيجَانَ مَرْوَانَ بْنَ مُحَمَّدٍ.
✧ Then the year one hundred and seventeen entered. In it Muʿāwiyah b. Hishām raided the left summer expedition and Sulaymān b. Hishām the right summer expedition. In it Marwān b. Muḥammad—while he was over Armenia—dispatched two expeditions, and he conquered fortresses from the lands of the Lān, and many of them came down upon the faith. And Khālid b. ʿAbd al-Malik led the people in the pilgrimage this year. And the governor over Makkah, Madinah, and al-Ṭāʾif was Muḥammad b. Hishām b. Ismāʿīl al-Makhzūmī, and over Armenia and Adharbayjān was Marwān b. Muḥammad.
Tarikh (al-Tabari) 2550No grade recorded
مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ بِلَالُ بْنُ سَعِيدٍ بِلَالُ بْنُ سَعِيدٍ: كَانَ عِنْدَ أَهْلِ الشَّامِ كَالْحَسَنِ عِنْدَ أَهْلِ الْبَصْرَةِ. وَأَسْنَدَ عَنِ ابْنِ عُمَرَ، وَجَابِرٍ فِي آخَرِينَ. عَنِ الْأَوْزَاعِيِّ قَالَ: سَمِعْتُ بِلَالَ بْنَ سَعِيدٍ يَقُولُ: لَا تَنْظُرْ إِلَى صِغَرِ الْخَطِيئَةِ، وَلَكِنِ انْظُرْ إِلَى مَنْ عَصَيْتَ. سُكَيْنَةُ بِنْتُ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ سُكَيْنَةُ بِنْتُ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ: وَاسْمُهَا: آمِنَةُ، وَقِيلَ: أُمَيْمَةُ. وَسُكَيْنَةُ لَقَبٌ عُرِفَتْ بِهِ، وَأُمُّهَا الرَّبَابُ بِنْتُ امْرِئِ الْقَيْسِ بْنِ عَدِيِّ بْنِ أَوْسٍ الْكَلْبِيُّ. كَانَ نَصْرَانِيًّا فَجَاءَ إِلَى عُمَرَ بْنِ الْخَطَّابِ ؓ فَأَسْلَمَ، فَدَعَا لَهُ بِرُمْحٍ، فَعَقَدَ لَهُ عَلَى مَنْ أَسْلَمَ بِالشَّامِ مِنْ قُضَاعَةَ، فَتَوَلَّى قَبْلَ أَنْ يُصَلِّيَ صَلَاةً، وَمَا أَمْسَى الْمَسَاءُ حَتَّى خَطَبَ إِلَيْهِ الْحُسَيْنُ بْنُ عَلِيٍّ ابْنَتَهُ الرَّبَابَ، فَزَوَّجَهُ إِيَّاهَا، فَأَوْلَدَهَا عَبْدَ اللَّهِ وَسُكَيْنَةَ، وَكَانَ الْحُسَيْنُ عَلَيْهِ السَّلَامُ يَقُولُ: لَعَمْرُكَ إِنَّنِي لَأُحِبُّ دَارًا تَكُونُ بِهَا سُكَيْنَةُ وَالرَّبَابُ أُحِبُّهُمَا وَأَبْذُلُ جُلَّ مَالِي وَلَيْسَ بِعَاتِبٍ عِنْدِي عِتَابُ وَلَسْتُ لَهُمُ وَإِنْ عَابُوا مُطِيعًا حَيَاتِي أَوْ يُغَيِّبُنِي الرِّكَابُ وَكَانَتْ سُكَيْنَةُ مِنَ الْجَمَالِ وَالْأَدَبِ وَالْفَصَاحَةِ بِمَنْزِلَةٍ عَظِيمَةٍ، كَانَ مَنْزِلُهَا مَأْلَفَ الْأُدَبَاءِ وَالشُّعَرَاءِ، وَتَزَوَّجَتْ عَبْدَ اللَّهِ بْنَ الْحَسَنِ بْنِ عَلِيٍّ، فَقُتِلَ بِالطَّائِفِ قَبْلَ أَنْ يَدْخُلَ بِهَا، ثُمَّ تَزَوَّجَهَا مُصْعَبُ بْنُ الزُّبَيْرِ وَمَهَرَهَا أَلْفَ أَلْفِ دِرْهَمٍ، وَحَمَلَهَا إِلَيْهِ أَخُوهَا عَلِيُّ بْنُ الْحُسَيْنِ، فَأَعْطَاهُ أَرْبَعِينَ أَلْفَ دِينَارٍ، فَوَلَدَتْ لَهُ الرَّبَابَ، فَكَانَتْ تُلْبِسُهَا اللُّؤْلُؤَ وَتَقُولُ: مَا أُلْبِسُهَا إِيَّاهُ إِلَّا لِتَفْضَحَهُ. وَخَطَبَهَا عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ فَقَالَتْ أُمُّهَا: لَا وَاللَّهِ، لَا تَتَزَوَّجُهُ أَبَدًا، وَقَدْ قَتَلَ ابْنَ أَخِي مُصْعَبًا، فَتَزَوَّجَهَا الْأَصْبَغُ بْنُ عَبْدِ الْعَزِيزِ بْنِ مَرْوَانَ، وَكَانَ يَتَوَلَّى مِصْرَ، فَنَفَسَ بِهَا عَلَيْهِ عَبْدُ الْمَلِكِ، وَكَتَبَ إِلَيْهِ: اخْتَرْ مِصْرَ أَوْ سُكَيْنَةَ. فَطَلَّقَهَا قَبْلَ أَنْ يَدْخُلَ بِهَا، وَمَتَّعَهَا بِعِشْرِينَ أَلْفَ دِينَارٍ، وَخَلَفَ عَلَيْهَا بَعْدَ مُصْعَبٍ: عَبْدُ اللَّهِ بْنُ عُثْمَانَ بْنِ عَبْدِ اللَّهِ بْنِ الْحَكَمِ، فَوَلَدَتْ لَهُ حَكِيمًا، وَعُثْمَانَ، وَزُبَيْحَةَ، وَكَانَتْ عِنْدَهُ قَبْلَهَا فَاطِمَةُ بِنْتُ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ، فَلَمَّا خَطَبَ سُكَيْنَةَ أَحْلَفَتْهُ بِطَلَاقِهَا أَنْ لَا يُؤْثِرَ عَلَيْهَا فَاطِمَةَ. ثُمَّ اتَّهَمَتْهُ أَنْ يَكُونَ آثَرَهَا، فَاسْتَعْدَتْ عَلَيْهِ هِشَامَ بْنَ إِسْمَاعِيلَ وَالِيَ الْمَدِينَةِ، فَاسْتَحْلَفَهُ، ثُمَّ أَمَرَ بِرَدِّ سُكَيْنَةَ عَلَيْهِ، فَبَعَثَ إِلَيْهَا: أَمْرُكِ الْآنَ بِيَدِكَ. فَبَعَثَتْ إِلَيْهِ: إِنَّا مَا ظَنَنَّا أَنَا قَدْ هُنَّا عَلَيْكَ هَذَا الْهَوَانَ، إِنَّمَا يُلَجْلِجُ فِي نَفْسِي شَيْءٌ، وَخِفْتُ الْمَأْثَمَ، فَأَمَّا إِذْ بَرِئَتْ مِنْ ذَلِكَ فَمَا أُوثِرَ عَلَيْكَ شَيْئًا. ثُمَّ خَلَفَ عَلَى سُكَيْنَةَ زَيْدُ بْنُ عُمَرَ بْنِ عُثْمَانَ، ثُمَّ خَلَفَ عَلَيْهَا إِبْرَاهِيمُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ، وَكَانَتْ وَلِيَّةَ نَفْسِهَا، فَلَمْ تُنْفِذْ نِكَاحَهُ. وَقِيلَ: حُمِلَتْ إِلَيْهِ إِلَى مِصْرَ فَوَجَدَتْهُ قَدْ مَاتَ. وَرَوَى عَلِيُّ بْنُ الْحُسَيْنِ الْأَصْبَهَانِيُّ أَنَّ الْمَدَائِنِيَّ قَالَ: بسنده عَنِ الشَّعْبِيِّ: أَنَّ الْفَرَزْدَقَ خَرَجَ حَاجًّا، فَلَمَّا قَضَى حَجَّهُ عَدَلَ إِلَى الْمَدِينَةِ، فَدَخَلَ إِلَى سُكَيْنَةَ بِنْتِ الْحُسَيْنِ فَسَلَّمَ، فَقَالَتْ: يَا فَرَزْدَقُ، مَنْ أَشْعَرُ النَّاسِ؟ قَالَ: أَنَا، قَالَتْ: كَذَبْتَ، أَشْعَرُ مِنْكَ الَّذِي يَقُولُ: بِنَفْسِي مَنْ تَجَنُّبُهُ عَزِيزٌ عَلَيَّ وَمَنْ زِيَارَتُهُ لِمَامُ وَمَنْ أُمْسِي وَأُصْبِحُ لَا أَرَاهُ وَيَطْرُقُنِي إِذَا هَجَعَ النِّيَامُ فَقَالَ: وَاللَّهِ لَوْ أَذِنْتِ لِي لَأُسْمِعَنَّكِ أَحْسَنَ مِنْهُ. قَالَتْ: أَقِيمُوهُ. فَأُخْرِجَ ثُمَّ عَادَ إِلَيْهَا مِنَ الْغَدِ فَدَخَلَ عَلَيْهَا، فَقَالَتْ: يَا فَرَزْدَقُ، مَنْ أَشْعَرُ النَّاسِ؟ قَالَ: أَنَا. قَالَتْ: كَذَبْتَ صَاحِبُكَ جَرِيرٌ أَشْعَرُ مِنْكَ حَيْثُ يَقُولُ: لَوْلَا الْحَيَاءُ لَهَاجَنِي اسْتِعْبَارُ وَلَزُرْتُ قَبْرَكِ وَالْحَبِيبُ يُزَارُ كَانَتْ إِذَا هَجَرَ الضَّجِيعُ فِرَاشَهَا كُتِمَ الْحَدِيثُ وَعَفَّتِ الْأَسْرَارُ لَا يَلْبَثُ الْقُرَنَاءُ أَنْ يَتَفَرَّقُوا لَيْلٌ يَكُرُّ عَلَيْهِمُ وَنَهَارُ فَقَالَ: وَاللَّهِ إِنْ أَذِنْتِ أَسْمَعْتُكِ أَحْسَنَ مِنْهُ. فَأَمَرَتْ بِهِ فَأُخْرِجَ، ثُمَّ عَادَ إِلَيْهَا فِي الْيَوْمِ الثَّالِثِ، وَحَوْلَهَا مُوَلَّدَاتٌ لَهَا كَأَنَّهُنَّ التَّمَاثِيلُ، فَنَظَرَ الْفَرَزْدَقُ إِلَى وَاحِدَةٍ مِنْهُنَّ فَأُعْجِبَ بِهَا وَبُهِتَ يَنْظُرُ إِلَيْهَا، فَقَالَتْ لَهُ سُكَيْنَةُ: يَا فَرَزْدَقُ، مَنْ أَشْعَرُ النَّاسِ؟ قَالَ: أَنَا. قَالَتْ: كَذَبْتَ، صَاحِبُكَ أَشْعَرُ مِنْكَ حَيْثُ يَقُولُ: إِنَّ الْعُيُونَ الَّتِي فِي لَحْظِهَا مَرَضٌ قَتَلْنَنَا ثُمَّ لَمْ يُحْيِينَ قَتْلَانَا يَصْرَعْنَ ذَا اللُّبِّ حَتَّى لَا حِرَاكَ بِهِ وَهُنَّ أَضْعَفُ خَلْقِ اللَّهِ أَرْكَانَا أَتْبَعْتُهُمْ مُقْلَةً إِنْسَانُهَا غَرِقٌ هَلْ مَا تَرَى تَارِكٌ لِلْعَيْنِ إِنْسَانَا فَقَالَ: وَاللَّهِ لَئِنْ تَرَكْتِينِي لَأُسْمِعَنَّكِ أَحْسَنَ مِنْهُ. فَأَمَرَتْ بِإِخْرَاجِهِ، فَالْتَفَتَ إِلَيْهَا وَقَالَ: يَا بِنْتَ رَسُولِ اللَّهِ إِنَّ لِي عَلَيْكِ حَقًّا عَظِيمًا، صِرْتُ مِنْ مَكَّةَ إِرَادَةَ التَّسْلِيمِ عَلَيْكِ، فَكَانَ جَزَائِي مِنْ ذَلِكَ تَكْذِيبِي وَطَرْدِي وَتَفْضِيلُ جَرِيرٍ عَلَيَّ، وَمَنْعُكِ إِيَّايَ أَنْ أَنْشُدَكَ شَيْئًا مِنْ شِعْرِي، وَبِي مَا قَدْ عِيلَ مِنْهُ صَبْرِي، وَهَذِهِ الْمَنَايَا تَغْدُو وَتَرُوحُ، وَلَعَلِّي لَا أُفَارِقُ الْمَدِينَةَ حَتَّى أَمُوتَ، فَإِذَا مُتُّ فَمُرِي بِي أَنْ أُدْرَجَ فِي كَفَنِي وَأُدْفَنَ فِي حِرِ هَذِهِ الْجَارِيَةِ -يَعْنِي الَّتِي أَعْجَبَتْهُ- فَضَحِكَتْ سُكَيْنَةُ وَأَمَرَتْ لَهُ بِالْجَارِيَةِ. فَخَرَجَ بِهَا، وَأَمَرَتْ بِالْجَوَارِي، فَدَفَعْنَ فِي أَقْفِيَتِهِمَا، وَنَادَتْهُ: يَا فَرَزْدَقُ، احْتَفِظْ بِهَا وَأَحْسِنْ صُحْبَتَهَا، فَإِنِّي آثَرْتُكَ بِهَا عَلَى نَفْسِي. قَالَ عَلِيُّ بْنُ الْحُسَيْنِ: بسنده عَنْ مُحَمَّدِ بْنِ سَلَّامٍ قَالَ: اجْتَمَعَ فِي ضِيَافَةِ سُكَيْنَةَ بِنْتِ الْحُسَيْنِ: جَرِيرٌ، وَالْفَرَزْدَقُ، وَكُثَيِّرٌ، وَجَمِيلٌ، وَنَصِيبٌ، فَمَكَثُوا أَيَّامًا، ثُمَّ أَذِنَتْ لَهُمْ فَدَخَلُوا عَلَيْهَا، فَقَعَدَتْ حَيْثُ تَرَاهُمْ وَلَا يَرَوْنَهَا وَتَسْمَعُ كَلَامَهُمْ، ثُمَّ أَخْرَجَتْ وَصِيفَةً لَهَا وَضِيَّةً قَدْ رَوَتِ الْأَشْعَارَ وَالْأَحَادِيثَ. فَقَالَتْ: أَيُّكُمُ الْفَرَزْدَقُ؟ قَالَ لَهَا: هَا أَنَا ذَا. فَقَالَتْ: أَنْتَ الْقَائِلُ: هُمَّا دَلَّتَانِي مِنْ ثَمَانِينَ قَامَةً كَمَا انْقَضَّ بَازٌ أَقْتَمُ الرِّيشِ كَاسِرُهْ فَلَمَّا اسْتَوَتْ رِجْلَايَ فِي الْأَرْضِ قَالَتَا أَحَيٌّ فَيُرْجَى أَمْ قَتِيلٌ نُحَاذِرُهْ قَالَ: نَعَمْ. قَالَتْ: فَمَا دَعَاكَ إِلَى إِفْشَاءِ سِرِّهَا وَسِرِّكَ، هَلَّا سَتَرْتَهَا وَسَتَرْتَ نَفْسَكَ، خُذْ هَذِهِ الْأَلْفَ وَالْحَقْ بِأَهْلِكَ. ثُمَّ دَخَلَتْ عَلَى مَوْلَاتِهَا وَخَرَجَتْ، فَقَالَتْ: أَيُّكُمْ جَرِيرٌ؟ فَقَالَ: هَا أَنَا ذَا. فَقَالَتْ: أَنْتَ الْقَائِلُ: طَرَقَتْكَ صَائِدَةُ الْقُلُوبِ وَلَيْسَ ذَا حِينَ الزِّيَارَةِ فَارْجِعِي بِسَلَامِ قَالَ: نَعَمْ. قَالَتْ: فَهَلَّا رَحَّبْتَ بِهَا! خُذْ هَذِهِ الْأَلْفَ وَانْصَرِفْ. ثُمَّ دَخَلَتْ وَخَرَجَتْ فَقَالَتْ: أَفِيكُمْ كُثَيِّرٌ؟ قَالَ: هَا أَنَا ذَا. قَالَتْ: أَنْتَ الْقَائِلُ: فَأَعْجَبَنِي يَا عَزُّ مِنْكِ خَلَائِقُ كِرَامٌ إِذَا عُدَّ الْخَلَائِقُ أَرْبَعُ دُنُوُّكِ حَتَّى يَطْمَعَ الطَّالِبُ الصِّبَا وَرَفْعُكِ أَسْبَابَ الْهَوَى حِينَ يَطْمَعُ فَوَاللَّهِ مَا يَدْرِي كَرِيمٌ مُمَاطَلٌ أَيَنْسَاكِ إِذْ بَاعَدْتِ أَمْ يَتَضَرَّعُ قَالَ: نَعَمْ. قَالَتْ: مَلَّحْتَ وَشَكَّلْتَ، خُذْ هَذِهِ الْأَلْفَ وَالْحَقْ بِأَهْلِكَ. ثُمَّ دَخَلَتْ وَخَرَجَتْ فَقَالَتْ: أَيُّكُمْ نُصَيْبٌ؟ قَالَ: هَا أَنَا ذَا. قَالَتْ: أَنْتَ الْقَائِلُ: وَلَوْلَا أَنْ يُقَالَ صَبَا نُصَيْبُ لَقُلْتُ: بِنَفْسِي النَّشُ الصِّغَارُ بِنَفْسِي كُلُّ مَهْضُومٍ حَشَاهَا إِذَا ظُلِمَتْ فَلَيْسَ لَهَا انْتِصَارُ قَالَ: نَعَمْ. قَالَتْ: رَثَيْتَنَا صِغَارًا وَمَدَحْتَنَا كِبَارًا، خُذْ هَذِهِ الْأَرْبَعَةَ آلَافِ وَالْحَقْ بِأَهْلِكَ. ثُمَّ دَخَلَتْ وَخَرَجَتْ فَقَالَتْ: يَا جَمِيلُ، مَوْلَاتِي تُقْرِئُكَ السَّلَامَ وَتَقُولُ: وَاللَّهِ مَا زِلْتُ مُشْتَاقَةً إِلَى رُؤْيَتِكَ مُنْذُ سَمِعْتُ قَوْلَكَ: أَلَا لَيْتَ شِعْرِي هَلْ أَبِيتَنَّ لَيْلَةً بِوَادِي الْقُرَى إِنِّي إِذًا لَسَعِيدُ لِكُلِّ حَدِيثٍ بَيْنَهُنَّ بَشَاشَةٌ وَكُلُّ قَتِيلٍ بَيْنَهُنَّ شَهِيدُ جَعَلْتَ حَدِيثَنَا بَشَاشَةً، وَقَتْلَانَا شُهَدَاءَ، خُذْ هَذِهِ أَلْفَ دِينَارٍ وَالْحَقْ بِأَهْلِكَ. وَعَنْ حَمَّادٍ، عَنْ أَبِيهِ، عَنْ أَبِي عُبَيْدِ اللَّهِ الزُّبَيْرِيِّ قَالَ: اجْتَمَعَ رَاوِيَةُ جَرِيرٍ، وَرَاوِيَةُ كُثَيِّرٍ، وَرَاوِيَةُ جَمِيلٍ، وَرَاوِيَةُ الْأَحْوَصِ، وَرَاوِيَةُ نُصَيْبٍ، فَافْتَخَرَ كُلُّ وَاحِدٍ مِنْهُمْ بِصَاحِبِهِ وَقَالَ: صَاحِبِي أَشْعُرُ. فَحَكَّمُوا سُكَيْنَةَ بِنْتَ الْحُسَيْنِ لِمَا يَعْرِفُونَ مِنْ عَقْلِهَا وَبَصَرِهَا بِالشِّعْرِ، فَاسْتَأْذَنُوا عَلَيْهَا فَأَذِنَتْ، فَذُكِرَ لَهَا الَّذِي كَانَ مِنْ أَمْرِهِمْ فَقَالَتْ لِرَاوِيَةِ جَرِيرٍ: أَلَيْسَ صَاحِبُكَ يَقُولُ: طَرَقَتْكَ صَائِدَةُ الْقُلُوبِ وَلَيْسَ ذَا حِينَ الزِّيَارَةِ فَارْجِعِي بِسَلَامِ فَأَيُّ سَاعَةٍ أَحْلَى لِلزِّيَارَةِ مِنَ الطُّرُوقِ؟! قَبَّحَ اللَّهُ صَاحِبَكَ وَقَبَّحَ شِعْرَهُ، أَلَا قَالَ: فَادْخُلِي بِسَلَامِ؟! ثُمَّ قَالَتْ لِرَاوِيَةِ كُثَيِّرٍ: أَلَيْسَ صَاحِبُكَ الَّذِي يَقُولُ: تَقَرُّ بِعَيْنِي مَا تَقَرُّ بِعَيْنِهَا وَأَحْسَنُ شَيْءٍ مَا بِهِ الْعَيْنُ قَرَّتِ وَلَيْسَ بِعَيْنِهَا أَقَرُّ مِنَ النِّكَاحِ، أَفَيُحِبُّ صَاحِبُكَ أَنْ يَنْكِحَ، قَبَّحَ اللَّهُ صَاحِبَكَ وَقَبَّحَ شِعْرَهُ. ثُمَّ قَالَتْ لِرَاوِيَةِ جَمِيلٍ: أَلَيْسَ صَاحِبُكَ الَّذِي يَقُولُ: فَلَوْ تَرَكَتْ عَقْلِي مَعِي مَا طَلَبْتُهَا وَلَكِنْ طِلَابَيْهَا لِمَا فَاتَ مِنْ عَقْلِي فَمَا أَرَى صَاحِبَكَ هَوِيَ، إِنَّمَا يَطْلُبُ عَقْلَهُ، قَبَّحَ [اللَّهُ] صَاحِبَكَ وَقَبَّحَ شِعْرَهُ. ثُمَّ قَالَتْ لِرَاوِيَةِ نُصَيْبٍ: أَلَيْسَ صَاحِبُكَ الَّذِي يَقُولُ: أَهِيمُ بِدَعْدٍ مَا حَيِيتُ فَإِنْ أَمُتْ فَوَاحُزْنًا مَنْ ذَا يَهِيمُ بِهَا بَعْدِي فَمَا أَرَى لَهُ هِمَّةً إِلَّا مَنْ يَتَعَشَّقُهَا بَعْدَهُ، قَبَّحَهُ اللَّهُ وَقَبَّحَ شِعْرَهُ، أَلَا قَالَ: أَهِيمُ بِدَعْدٍ مَا حَيِيتُ وَإِنْ أَمُتْ فَلَا صَلُحَتْ دَعْدٌ لِذِي حِيلَةٍ بَعْدِي ثُمَّ قَالَتْ لِرَاوِيَةِ الْأَحْوَصِ: أَلَيْسَ صَاحِبُكَ الَّذِي يَقُولُ: مِنْ عَاشِقَيْنِ تَوَاعَدَا وَتَرَاسُلَا حَتَّى إِذَا نَجَمَ الثُّرَيَّا حَلَّقَا بَاتَا بِأَنْعَمِ لَيْلَةٍ وَأَلَذِّهَا حَتَّى إِذَا وَضَحَ الصَّبَاحُ تَفَرَّقَا قَالَ: نَعَمْ. قَالَتْ: قَبَّحَهُ اللَّهُ وَقَبَّحَ شِعْرَهُ، أَلَا قَالَ: "تَعَانَقَا". فَلَمْ تَثْنِ عَلَى أَحَدٍ يَوْمَئِذٍ وَلَمْ تُقَدِّمْهُ. وَفِي رِوَايَةٍ أُخْرَى: قَالَتْ لِرَاوِيَةِ جَمِيلٍ: أَلَيْسَ صَاحِبُكَ الَّذِي يَقُولُ: فَيَا لَيْتَنِي أَعْمَى أَصَمُّ تَقُودُنِي بُثَيْنَةُ لَا يَخْفَى عَلَيَّ كَلَامُهَا قَالَ: نَعَمْ. قَالَتْ: رَحِمَ اللَّهُ صَاحِبَكَ، فَإِنَّهُ كَانَ صَادِقًا فِي شِعْرِهِ، وَكَانَ كَاسْمِهِ، فَحَكَمَتْ لَهُ. تُوُفِّيَتْ سُكَيْنَةُ بِمَكَّةَ يَوْمَ الْخَمِيسِ لِخَمْسٍ خَلَوْنَ مِنْ رَبِيعٍ الْأَوَّلِ مِنْ هَذِهِ السَّنَةِ، وَصَلَّى عَلَيْهَا شَيْبَةُ بْنُ نَصَّاحٍ الْمُقْرِئُ. عَبْدُ اللَّهِ بْنُ عُبَيْدِ اللَّهِ بْنِ أَبِي مُلَيْكَةَ عَبْدُ اللَّهِ بْنُ عُبَيْدِ اللَّهِ بْنِ أَبِي مُلَيْكَةَ بْنِ عَبْدِ اللَّهِ بْنِ جُدْعَانَ التَّيْمِيِّ، مِنْ تَيْمِ قُرَيْشٍ، وَاسْمُ أَبِي مُلَيْكَةَ زُهَيْرٌ: وَكَانَ ابْنُ جُدْعَانَ أَحَدَ الْأَجْوَادِ، وَكَانَ مَالُهُ عَظِيمًا، وَكَانَتْ لَهُ جَفْنَةٌ مُبَاحَةٌ، فَلَمَّا أَسَنَّ حَجَرَ عَلَيْهِ رَهْطُهُ، فَإِذَا أَعْطَى رَجَعُوا عَلَى الْمُعْطَى فَأَخَذُوهُ مِنْهُ، فَكَانَ إِذَا جَاءَهُ سَائِلٌ قَالَ لَهُ: كُنْ مِنِّي قَرِيبًا حَتَّى أَلْطُمَكَ وَلَا تَرْضَى مِنِّي إِلَّا أَنْ تَلْطُمَنِي، أَوْ تُفْدَى بِلَطْمَتِكَ بِفِدَاءٍ رَغِيبٍ. فَلَمَّا أُعْلِمَ أَهْلُهُ بِذَلِكَ خَلَّوْا بَيْنَهُ وَبَيْنَ مَالِهِ. وَكَانَ ابْنُ جُدْعَانَ يَقُولُ: إِنِّي وَإِنْ لَمْ يَنَلْ مَالِي مَدَى خُلُقِي وَهَّابُ مَا مَلَكَتْ كَفَّايَ مِنْ مَالِ لَا أَحْبِسُ الْمَالَ إِلَّا حَيْثُ أُتْلِفُهُ وَلَا يُغَيِّرُنِي حَالٌ عَلَى حَالِ وَكَانَ ابْنُ أَبِي مُلَيْكَةَ فَقِيهًا، رَأَى ثَلَاثِينَ صَحَابِيًّا. وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ. عَبْدَةُ بْنُ أَبِي لُبَابَةَ، أَبُو الْقَاسِمِ عَبْدَةُ بْنُ أَبِي لُبَابَةَ، أَبُو الْقَاسِمِ: سَمِعَ مِنْ عَبْدِ اللَّهِ بْنِ عُمَرَ. قَالَ الْأَوْزَاعِيُّ: قَالَ عَبْدَةُ: إِنَّ أَقْرَبَ النَّاسِ مِنَ الرِّيَاءِ آمَنُهُمْ لَهُ. 626 - عَبْدُ اللَّهِ بْنُ أَبِي زَكَرِيَّا الْخُزَاعِيُّ: عَنْ عَلِيِّ بْنِ أَبِي جَمِيلَةَ قَالَ: قَالَ عَبْدُ اللَّهِ بْنُ أَبِي زَكَرِيَّا: عَالَجْتُ الصَّمْتَ عَمَّا لَا يَعْنِينِي عِشْرِينَ سَنَةً قَبْلَ أَنْ أَقْدِرَ مِنْهُ عَلَى مَا أُرِيدُ. قَالَ: وَكَانَ لَا يَدَعُ أَحَدًا يَغْتَابُ فِي مَجْلِسِهِ أَحَدًا، يَقُولُ: إِنْ ذَكَرْتُمُ اللَّهَ أَعَنَّاكُمْ، وَإِنْ ذَكَرْتُمُ النَّاسَ تَرَكْنَاكُمْ. أَسْنَدَ عَبْدُ اللَّهِ عَنْ عُبَادَةَ، وَأَبِي الدَّرْدَاءِ. وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ. عَلِيُّ بْنُ عَبْدِ اللَّهِ بْنِ الْعَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ عَلِيُّ بْنُ عَبْدِ اللَّهِ بْنِ الْعَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ، أَبُو مُحَمَّدٍ: أُمُّهُ زُرْعَةُ بِنْتُ مُسَرِّحٍ، وُلِدَ لَيْلَةَ قُتِلَ عَلِيُّ بْنُ أَبِي طَالِبٍ عَلَيْهِ السَّلَامُ فِي رَمَضَانَ سَنَةَ أَرْبَعِينَ، فَسُمِّيَ بِاسْمِهِ، وَكُنِّيَ بِكُنْيَتِهِ، فَقَالَ لَهُ عَبْدُ الْمَلِكِ [بْنُ مَرْوَانَ]: لَا أَحْتَمِلُ بِكَ الِاسْمَ وَالْكُنْيَةَ. فَغَيَّرَ كُنْيَتَهُ، فَكُنِّيَ أَبَا مُحَمَّدٍ. وَكَانَ أَجْمَلَ قُرَشِيٍّ عَلَى وَجْهِ الْأَرْضِ، وَأَكْثَرَ صَلَاةٍ، كَانَ يُصَلِّي فِي الْيَوْمِ وَاللَّيْلَةِ أَلْفَ رَكْعَةٍ، وَكَانَ يَصْبُغُ بِالسَّوَادِ. أَخْبَرَنَا مُحَمَّدُ بْنُ عَبْدِ الْبَاقِي بسنده عَنْ هِشَامِ بْنِ سُلَيْمَانَ الْمَخْزُومِيِّ: أَنَّ عَلِيَّ بْنَ عَبْدِ اللَّهِ بْنِ الْعَبَّاسِ كَانَ إِذَا قَدِمَ مَكَّةَ حَاجًّا أَوْ مُعْتَمِرًا عَطَّلَتْ قُرَيْشٌ مَجَالِسَهَا فِي الْبَيْتِ الْحَرَامِ، وَهَجَرَتْ مَوَاضِعَ حِلَقِهَا، وَلَزِمَتْ مَجْلِسَ عَلِيِّ بْنِ عَبْدِ اللَّهِ؛ إِعْظَامًا وَإِجْلَالًا وَتَبْجِيلًا، فَإِنْ قَعَدَ قَعَدُوا، وَإِنْ نَهَضَ نَهَضُوا، وَإِنْ مَشَى مَشَوْا جَمِيعًا حَوْلَهُ، وَكَانَ لَا يُرَى لِقُرَشِيٍّ فِي الْمَسْجِدِ الْحَرَامِ مَجْلِسُ ذِكْرٍ يُجْتَمَعُ إِلَيْهِ فِيهِ حَتَّى يَخْرُجَ عَلِيُّ بْنُ عَبْدِ اللَّهِ مِنَ الْحَرَمِ. تُوُفِّيَ عَلِيٌّ بِالشَّامِ فِي هَذِهِ السَّنَةِ. وَقِيلَ: فِي سَنَةِ ثَمَانِيَ عَشْرَةَ. عَلِيُّ بْنُ رَبَاحِ بْنِ قَصِيرٍ عَلِيُّ بْنُ رَبَاحِ بْنِ قَصِيرٍ، أَبُو عَبْدِ اللَّهِ اللَّخْمِيُّ: وُلِدَ سَنَةَ خَمْسَ عَشْرَةَ، عَامَ الْيَرْمُوكِ، وَكَانَ أَعْوَرَ، ذَهَبَتْ عَيْنُهُ يَوْمَ ذِي الصَّوَارِي فِي الْبَحْرِ مَعَ عَبْدِ اللَّهِ بْنِ سَعْدِ بْنِ أَبِي سَرْحٍ سَنَةَ أَرْبَعٍ وَثَلَاثِينَ، وَكَانَ يَفِدُ لِلْيَمَانِيَةِ مِنْ أَهْلِ مِصْرَ عَلَى عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ، وَكَانَتْ لَهُ مَنْزِلَةٌ مِنْ عَبْدِ الْعَزِيزِ بْنِ مَرْوَانَ، وَهُوَ الَّذِي زَفَّ أُمَّ الْبَنِينَ بِنْتَ عَبْدِ الْعَزِيزِ بْنِ مَرْوَانَ إِلَى الْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ، ثُمَّ عَتَبَ عَلَيْهِ عَبْدُ الْعَزِيزِ فَأَغْزَاهُ إِفْرِيقِيَّةَ، فَلَمْ يَزَلْ بِهَا حَتَّى تُوُفِّيَ فِي هَذِهِ السَّنَةِ. وَقِيلَ: سَنَةَ أَرْبَعَ عَشْرَةَ وَمِائَةٍ. عِمْرَانُ بْنُ مِلْحَانَ، أَبُو رَجَاءٍ الْعُطَارِدِيُّ [عِمْرَانُ بْنُ مِلْحَانَ، أَبُو رَجَاءٍ الْعُطَارِدِيُّ: تَمِيمِيٌّ مُخَضْرَمٌ، وُلِدَ قَبْلَ الْهِجْرَةِ بِإِحْدَى عَشْرَةَ سَنَةً، تُوُفِّيَ فِي هَذِهِ السَّنَةِ وَقَدْ بَلَغَ مِائَةً وَثَمَانِيَةً وَعِشْرِينَ سَنَةً]. فَاطِمَةُ بِنْتُ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ فَاطِمَةُ بِنْتُ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ؓ: أُمُّهَا أُمُّ إِسْحَاقَ بِنْتُ طَلْحَةَ بْنِ عُبَيْدِ اللَّهِ، تَزَوَّجَهَا الْحَسَنُ بْنُ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ، فَوَلَدَتْ لَهُ عَبْدَ اللَّهِ، ثُمَّ مَاتَ عَنْهَا فَتَزَوَّجَهَا عَبْدُ اللَّهِ بْنُ عَمْرِو بْنِ عُثْمَانَ بْنِ عَفَّانَ. عن الزُّبَيْرُ بْنُ بَكَّارٍ قَالَ: كَانَ الْحَسَنُ بْنُ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ؓ قَدْ خَطَبَ إِلَى عَمِّهِ الْحُسَيْنِ بْنِ عَلِيٍّ، فَقَالَ لَهُ الْحُسَيْنُ: يَا ابْنَ أَخِي، قَدِ انْتَظَرْتُ هَذَا مِنْكَ، انْطَلِقْ مَعِي. فَخَرَجَ حَتَّى أَدْخَلَهُ مَنْزِلَهُ، ثُمَّ أَخْرَجَ [إِلَيْهِ] بِنْتَيْهِ: فَاطِمَةَ، وَسُكَيْنَةَ، فَقَالَ: اخْتَرْ. فَاخْتَارَ فَاطِمَةَ، فَزَوَّجَهُ إِيَّاهَا، وَكَانَ يُقَالُ: إِنَّ أَمْرَ سُكَيْنَةَ مَرْدُودٌ إِلَيْهَا، وَإِنَّهَا لَمُنْقَطِعَةٌ. وَلَمَّا حَضَرَتِ الْحَسَنَ بْنَ الْحَسَنِ الْوَفَاةُ قَالَ لِفَاطِمَةِ: إِنَّكِ امْرَأَةٌ مَرْغُوبٌ فِيكِ، وَكَأَنِّي بِعَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ عُثْمَانَ إِذَا خُرِجَ بِجِنَازَتِي قَدْ جَاءَ عَلَى فَرَسِهِ مُرَجِّلًا جُمَّتَهُ، لَابِسًا حُلَّتَهُ، يَسِيرُ فِي جَانِبِ النَّاسِ يَتَعَرَّضُ لَكِ، فَأَنْكِحِي مَنْ شِئْتِ سِوَاهُ، فَإِنِّي لَا أَدَعُ مِنَ الدُّنْيَا وَرَائِي هَمًّا غَيْرَكِ. فَقَالَتْ لَهُ: أَنْتَ آمَنُ مِنْ ذَلِكَ. وَأَثْلَجَتْهُ بِالْأَيْمَانِ مِنَ الْعِتْقِ وَالصَّدَقَةِ أَنْ لَا تَتَزَوَّجَهُ. وَمَاتَ الْحَسَنُ، وَخُرِجَ بِجِنَازَتِهِ، فَوَافَاهَا عَبْدُ اللَّهِ بْنُ عَمْرِو بْنِ عُثْمَانَ فِي الْحَالِ الَّتِي وَصَفَ الْحَسَنُ، وَكَانَ يُقَالُ لِعَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ عُثْمَانَ: الْمُطْرَفُ -مِنْ حُسْنِهِ- فَنَظَرَ إِلَى فَاطِمَةَ حَاسِرَةً تَضْرِبُ وَجْهَهَا، فَأَرْسَلَ إِلَيْهَا: إِنَّ لَنَا فِي وَجْهِكِ حَاجَةً، فَارْفُقِي بِهِ. فَاسْتَرْخَتْ يَدَاهَا، وَعَرَفَ ذَلِكَ فِيهَا، وَخَمَّرَتْ وَجْهَهَا، فَلَمَّا حَلَّتْ أَرْسَلَ إِلَيْهَا يَخْطُبُهَا، فَقَالَتْ: كَيْفَ بِيَمِينِي الَّتِي حَلَفْتُ بِهَا؟ فَأَرْسَلَ إِلَيْهَا: لَكِ بِكُلِّ مَمْلُوكٍ مَمْلُوكَانِ، وَعَنْ كُلِّ شَيْءٍ شَيْئَانِ، فَعَوَّضَهَا مِنْ يَمِينِهَا، فَنَكَحَتْهُ، وَوَلَدَتْ لَهُ مُحَمَّدًا، وَالْقَاسِمَ، وَرُقَيَّةَ. وَكَانَ عَبْدُ اللَّهِ بْنُ الْحَسَنِ يَقُولُ: مَا أَبْغَضْتُ بُغْضَ عَبْدِ اللَّهِ بْنِ عَمْرٍو أَحَدًا، وَلَا أَحْبَبْتُ حُبَّ ابْنِهِ مُحَمَّدٍ أَحَدًا. وعن مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ عُثْمَانَ قَالَ: جَمَعَتْنَا أُمُّنَا فَاطِمَةُ بِنْتُ الْحُسَيْنِ بْنِ عَلِيٍّ، فَقَالَتْ: يَا بَنِيَّ، وَاللَّهِ مَا نَالَ أَحَدٌ مِنْ أَهْلِ السَّفَهِ بِسَفَهِهِمْ شَيْئًا، وَلَا أَدْرَكُوهُ مِنْ لَذَّاتِهِمْ إِلَّا وَقَدْ نَالُوهُ أَهْلُ الْمُرُوءَاتِ بِمُرُوءَاتِهِمْ، فَاسْتَتِرُوا بِجَمِيلِ سَتْرِ اللَّهِ. قَتَادَةُ بْنُ دِعَامَةَ، أَبُو الْخَطَّابِ السَّدُوسِيُّ وَفِيهَا تُوُفِّيَ قَتَادَةُ بْنُ دِعَامَةَ السَّدُوسِيُّ أَبُو الْخَطَّابِ الْبَصْرِيُّ الْأَعْمَى أَحَدُ عُلَمَاءِ التَّابِعِينَ وَالْأَئِمَّةِ الْعَامِلِينَ، رَوَى عَنْ أَنَسِ بْنِ مَالِكٍ وَجَمَاعَةٍ مِنَ التَّابِعِينَ، مِنْهُمْ سَعِيدُ بْنُ الْمُسَيَّبِ، وَأَبُو الْعَالِيَةِ، وَزُرَارَةُ بْنُ أَوْفَى، وَعَطَاءٌ، وَمُجَاهِدٌ، وَمُحَمَّدُ بْنُ سِيرِينَ، وَمَسْرُوقٌ، وَأَبُو مِجْلَزٍ وَغَيْرُهُمْ. وَحَدَّثَ عَنْهُ جَمَاعَاتٌ مِنَ الْكِبَارِ كَأَيُّوبَ، وَحَمَّادِ بْنِ مَسْلَمَةَ، وَحُمَيْدٍ الطَّوِيلِ، وَسَعِيدِ بْنِ أَبِي عَرُوبَةَ وَالْأَعْمَشِ، وَشُعْبَةَ، وَالْأَوْزَاعِيِّ، وَاللَّيْثِ، وَمِسْعَرٍ، وَمَعْمَرٍ، وَهَمَّامٍ. قَالَ ابْنُ الْمُسَيَّبِ: مَا جَاءَنِي عِرَاقِيٌّ أَفْضَلُ مِنْهُ. وَقَالَ بَكْرٌ الْمُزْنِيُّ: مَا رَأَيْتُ أَحْفَظَ مِنْهُ. وَقَالَ مُحَمَّدُ بْنُ سِيرِينَ: هُوَ مِنْ أَحْفَظِ النَّاسِ. وَقَالَ مَطَرٌ الْوَرَّاقُ: كَانَ قَتَادَةُ إِذَا سَمِعَ الْحَدِيثَ يَأْخُذُهُ الْعَوِيلُ وَالزَّوِيلُ حَتَّى يَحْفَظَهُ. وَقَالَ الزُّهْرِيُّ: هُوَ أَعْلَمُ مِنْ مَكْحُولٍ. وَقَالَ مَعْمَرٌ: مَا رَأَيْتُ أَفْقَهَ مِنَ الزُّهْرِيِّ، وَحَمَّادٍ، وَقَتَادَةَ. وَقَالَ قَتَادَةُ: مَا سَمِعْتُ شَيْئًا إِلَّا وَعَاهُ قَلْبِي. وَقَالَ أَحْمَدُ بْنُ حَنْبَلٍ: هُوَ أَحْفَظُ أَهْلِ الْبَصْرَةِ، لَا يَسْمَعُ شَيْئًا إِلَّا حَفِظَهُ، وَقُرِئَ عَلَيْهِ صَحِيفَةُ جَابِرٍ مَرَّةً وَاحِدَةً فَحَفِظَهَا، وَكَانَ مِنَ الْعُلَمَاءِ. وَذُكِرَ يَوْمًا، فَأَثْنَى عَلَى عِلْمِهِ وَفِقْهِهِ وَمَعْرِفَتِهِ بِالِاخْتِلَافِ وَالتَّفْسِيرِ وَغَيْرِ ذَلِكَ. وَقَالَ: قَلَّمَا تَجِدُ مَنْ يَتَقَدَّمُهُ، أَمَّا الْمِثْلُ فَلَعَلَّ ! وَقَالَ أَبُو حَاتِمٍ: كَانَتْ وَفَاتُهُ بِوَاسِطَ فِي الطَّاعُونِ - يَعْنِي فِي هَذِهِ السَّنَةِ - وَعُمْرُهُ سِتٌّ أَوْ سَبْعٌ وَخَمْسُونَ سَنَةً. مَيْمُونُ بْنُ مِهْرَانَ مَيْمُونُ بْنُ مِهْرَانَ، أَبُو أَيُّوبَ، مَوْلَى بَنِي النَّضْرِ بْنِ مُعَاوِيَةَ: كَانَ مُكَاتَبًا لَهُمْ، وَأَدَّى كِتَابَتَهُ وَعَتَقَ، وَكَانَ بَزَّازًا، وَتَشَاغَلَ بِالْعِلْمِ، وَسَأَلَ ابْنَ الْمُسَيِّبِ عَنْ دَقَائِقِ الْعُلُومِ، اسْتَعْمَلَهُ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ عَلَى خَرَاجِ الْجَزِيرَةِ. وَمَوْلِدُهُ سَنَةَ أَرْبَعِينَ، [تُوُفِّيَ فِي هَذِهِ السَّنَةِ]. وَأَسْنَدَ عَنِ ابْنِ عُمَرَ، وَابْنِ عَبَّاسٍ وَغَيْرِهِمَا، وَكَانَ ثِقَةً. أَخْبَرَنَا عَلِيُّ بْنُ مُحَمَّدِ بْنِ حَسُّونَ بِإِسْنَادٍ لَهُ عَنْ عِيسَى بْنِ كَثِيرٍ الْأَسَدِيِّ، قَالَ: مَشَيْتُ مَعَ مَيْمُونِ بْنِ مِهْرَانَ حَتَّى إِذَا أَتَى بَابَ دَارِهِ وَمَعَهُ ابْنُهُ عَمْرٌو، فَلَمَّا أَرَدْتُ أَنْ أَنْصَرِفَ قَالَ لَهُ عَمْرٌو: يَا أَبَتِ، أَلَا تَعْرِضُ عَلَيْهِ الْعَشَاءَ، قَالَ: لَيْسَ ذَاكَ مِنْ نِيَّتِي. مُوسَى بْنُ وَرْدَانَ مُوسَى بْنُ وَرْدَانَ، مَوْلَى عَبْدِ اللَّهِ بْنِ أَبِي سَرْحٍ الْعَامِرِيِّ يُكَنَّى أَبَا عُمَرَ: سَمِعَ مِنْ سَعْدِ بْنِ أَبِي وَقَّاصٍ، وَأَبِي هُرَيْرَةَ، وَأَبِي سَعِيدٍ الْخُدْرِيِّ، وَغَيْرِهِمْ مِنَ الصَّحَابَةِ. رَوَى عَنْهُ اللَّيْثُ بْنُ سَعْدٍ وَغَيْرُهُ، وَكَانَ يَقُصُّ بِمِصْرَ. تُوُفِّيَ فِي هَذِهِ السَّنَةِ. نَافِعٌ مَوْلَى عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ الْخَطَّابِ نَافِعٌ مَوْلَى عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ الْخَطَّابِ، أَبُو عَبْدِ اللَّهِ: أَصَابَهُ عَبْدُ اللَّهِ فِي غَزَاتِهِ. وَقَدْ رَوَى عَنْهُ وَعَنْ أَبِي هُرَيْرَةَ، وَالرُّبَيِّعِ بِنْتِ مَسْعُودٍ وَغَيْرِهِمْ. وَكَانَ ثِقَةً. وَبَعَثَهُ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ إِلَى مِصْرَ يُعَلِّمُهُمُ السُّنَنَ. تُوُفِّيَ فِي هَذِهِ السَّنَةِ. أُمُّ الْبَنِينَ بِنْتُ عَبْدِ الْعَزِيزِ بْنِ مَرْوَانَ أُمُّ الْبَنِينَ بِنْتُ عَبْدِ الْعَزِيزِ بْنِ مَرْوَانَ، أُخْتُ عُمَرَ [ ؓ ]: كَانَتْ مِنَ الْأَجْوَادِ الْكُرَمَاءِ، وَ[كَانَتْ] تَقُولُ: لِكُلِّ قَوْمٍ نَهْمَةٌ فِي شَيْءٍ، وَنَهْمَتِي فِي الْعَطَاءِ. وَكَانَتْ تَعْتِقُ كُلَّ جُمُعَةٍ رَقَبَةً، وَتَحْمِلُ عَلَى فَرَسٍ فِي سَبِيلِ اللَّهِ عَزَّ وَجَلَّ. عَنْ ضَمْرَةَ بْنِ رَبِيعَةَ، عَنْ عَلِيِّ بْنِ أَبِي جَمِيلَةَ، قَالَ: سَمِعْتُ أُمَّ الْبَنِينَ بِنْتَ عَبْدِ الْعَزِيزِ تَقُولُ: أُفٍّ لِلْبُخْلِ، لَوْ كَانَ قَمِيصًا مَا لَبِسْتُهُ، وَلَوْ كَانَ طَرِيقًا مَا سَلَكْتُهُ. قَالَ الْقُرَشِيُّ: بسنده عن مَرْوَانُ بْنُ مُحَمَّدِ بْنِ عَبْدِ الْمَلِكِ، قَالَ: دَخَلَتْ عَزَّةُ عَلَى أُمِّ الْبَنِينَ، فَقَالَتْ لَهَا مَا يَقُولُ كُثَيِّرٌ: قَضَى كُلُّ ذِي دَيْنٍ عَلِمْتُ غَرِيمَهُ وَعَزَّةُ مَمْطُولٌ مُعَنَّى غَرِيمُهَا مَا كَانَ هَذَا الدَّيْنُ يَا عَزَّةُ؟ فَاسْتَحْيَتْ فَقَالَتْ: عَلَيَّ ذَاكَ. قَالَتْ: كُنْتُ وَعَدْتُهُ قُبْلَةً فَحَرَّجْتُ مِنْهَا، فَقَالَتْ أُمُّ الْبَنِينَ: أَنْجِزِيهَا لَهُ وَإِثْمُهَا عَلَيَّ. قَالَ يُوسُفُ: وَحَدَّثَنِي رَجُلٌ مِنْ بَنِي أُمَيَّةَ يُكَنَّى أَبَا سَعِيدٍ، قَالَ: بَلَغَنِي أَنَّ أُمَّ الْبَنِينَ أَعْتَقَتْ لِكَلِمَتِهَا هَذِهِ أَرْبَعِينَ رَقَبَةً، وَكَانَتْ إِذَا ذَكَرَتْهَا بَكَتْ وَقَالَتْ: يَا لَيْتَنِي خَرِسْتُ وَلَمْ أَتَكَلَّمْ بِهَا. وَفِيهَا تُوُفِّيَ أَبُو الْحُبَابِ سَعِيدُ بْنُ يَسَارٍ، وَالْأَعْرَجُ، وَابْنُ أَبِي مُلَيْكَةَ وَعَبْدُ اللَّهِ بْنُ أَبِي زَكَرِيَّا الْخُزَاعِيُّ، وَمُوسَى بْنُ وَرْدَانَ. ذُو الرُّمَّةِ الشَّاعِرُ وَمِمَّنْ تُوُفِّيَ فِي سَنَةِ سَبْعَ عَشْرَةَ وَمِائَةٍ: ذُو الرُّمَّةِ الشَّاعِرُ وَاسْمُهُ غَيْلَانُ بْنُ عُقْبَةَ بْنِ بُهَيْشٍ مِنْ بَنِي عَبْدِ مَنَاةَ بْنِ أُدِّ بْنِ طَابِخَةَ بْنِ إِلْيَاسِ بْنِ مُضَرَ أَبُو الْحَارِثِ أَحَدُ فُحُولِ الشُّعَرَاءِ، وَلَهُ دِيوَانٌ مَشْهُورٌ، وَكَانَ يَتَغَزَّلُ فِي مَيَّةَ بِنْتِ مُقَاتِلِ بْنِ طَلَبَةَ بْنِ قَيْسِ بْنِ عَاصِمٍ الْمِنْقَرِيِّ وَكَانَتْ جَمِيلَةً، وَكَانَ هُوَ دَمِيمَ الْخَلْقِ، أَسْوَدَ اللَّوْنَ، وَلَمْ يَكُنْ بَيْنَهُمَا فُحْشٌ وَلَا خَنَا، وَلَمْ يَكُنْ رَآهَا قَطُّ وَلَا رَأَتْهُ، وَإِنَّمَا كَانَتْ تَسْمَعُ بِهِ وَيَسْمَعُ بِهَا، وَيُقَالُ: إِنَّهَا كَانَتْ تَنْذُرُ إِنْ هِيَ رَأَتْهُ أَنْ تَذْبَحَ جَزُورًا، فَلَمَّا رَأَتْهُ قَالَتْ: وَاسَوْأَتَاهُ وَاسَوْأَتَاهُ. وَلَمْ تُبْدِ لَهُ وَجْهَهَا قَطُّ إِلَّا مَرَّةً وَاحِدَةً، فَأَنْشَأَ يَقُولُ: عَلَى وَجْهِ مَيٍّ مَسْحَةٌ مِنْ حَلَاوَةٍ وَتَحْتَ الثِّيَابِ الْعَارُ لَوْ كَانَ بَادِيَا قَالَ: فَانْسَلَخَتْ مِنْ ثِيَابِهَا، فَأَنْشَأَ يَقُولُ: أَلَمْ تَرَ أَنَّ الْمَاءَ يَخْبُثُ طَعْمُهُ وَإِنْ كَانَ لَوْنُ الْمَاءِ أَبْيَضَ صَافِيَا فَقَالَتْ: تُرِيدُ أَنْ تَذُوقَ طَعْمَهُ ؟ فَقَالَ: إِي وَاللَّهِ. فَقَالَتْ: تَذُوقُ الْمَوْتَ قَبْلَ أَنْ تَذُوقَهُ. فَأَنْشَأَ يَقُولُ: فَوَاضَيْعَةَ الشِّعْرِ الَّذِي لَجَّ وَانْقَضَى بِمَيٍّ وَلَمْ أَمْلِكْ ضَلَالَ فُؤَادِيَا قَالَ الْقَاضِي ابْنُ خَلِّكَانَ: وَمِنْ شَعْرِهِ السَّائِرِ بَيْنَ النَّاسِ مَا أَنْشَدَهُ: إِذَا هِبَّتِ الْأَرْوَاحُ مِنْ نَحْوِ جَانِبٍ بِهِ أَهْلُ مَيٍّ هَاجَ قَلْبِي هُبُوبُهَا هَوًى تَذْرِفُ الْعَيْنَانِ مِنْهُ وَإِنَّمَا هَوَى كُلِّ نَفْسٍ أَيْنَ حَلَّ حَبِيبُهَا وَأَنْشَدَ عِنْدَ الْمَوْتِ: يَا قَابِضَ الرُّوحِ عَنْ نَفْسِي إِذَا احْتُضِرَتْ وَغَافِرَ الذَّنْبِ زَحْزِحْنِي عَنِ النَّارِ وَأَبُو شَاكِرٍ مَسْلَمَةُ بْنُ هِشَامِ بْنِ عَبْدِ الْمَلِكِ. وَفِيهَا تُوُفِّيَ أَبُو بَكْرٍ مُحَمَّدُ بْنُ عَمْرِو بْنِ حَزْمٍ، وَقِيلَ سَنَةَ عِشْرِينَ، وَقِيلَ سَنَةَ سِتٍّ وَعِشْرِينَ، وَقِيلَ سَنَةَ ثَلَاثِينَ. وَفِيهَا مَاتَتْ عَائِشَةُ ابْنَةُ سَعْدِ بْنِ أَبِي وَقَّاصٍ .
✧ Those of the notables who died in this year Bilāl b. Saʿīd Bilāl b. Saʿīd: He was to the people of Syria as al-Ḥasan was to the people of Basra. He transmitted from Ibn ʿUmar and Jābir, among others. From al-Awzāʿī, who said: I heard Bilāl b. Saʿīd say: Do not look at the smallness of the sin, but look at Him Whom you have disobeyed. Sukayna bt. al-Ḥusayn b. ʿAlī b. Abī Ṭālib Sukayna bt. al-Ḥusayn b. ʿAlī b. Abī Ṭālib: Her name was Āmina, and it is said: Umayma. Sukayna was a nickname by which she became known. Her mother was al-Rabāb bt. Imriʾ al-Qays b. ʿAdī b. Aws al-Kalbī. He had been a Christian, then he came to ʿUmar b. al-Khaṭṭāb ؓ and embraced Islam, so ʿUmar called for a spear for him and appointed him over those of Quḍāʿa in Syria who embraced Islam. He assumed that post before he had prayed a single prayer, and evening had not come before al-Ḥusayn b. ʿAlī sought his daughter al-Rabāb in marriage, and he married her to him. She bore him ʿAbd Allāh and Sukayna. Al-Ḥusayn ﷺ used to say: By your life, I love a house in which Sukayna and al-Rabāb dwell; I love them both and lavish most of my wealth, And none may reproach me for it; I shall not obey them, even if they find fault, For as long as I live, or until the riding camels bear me away. Sukayna held a lofty station in beauty, refinement, and eloquence; her house was a gathering-place for men of letters and poets. She married ʿAbd Allāh b. al-Ḥasan b. ʿAlī, and he was killed at al-Ṭāʾif before consummating the marriage. Then Muṣʿab b. al-Zubayr married her, and gave her a dower of one million dirhams; her brother ʿAlī b. al-Ḥusayn took her to him, and he gave him forty thousand dinars. She bore him al-Rabāb, and she used to dress her in pearls and say: I clothe her in them only that she may outshine him. ʿAbd al-Malik b. Marwān sought her in marriage, but her mother said: No, by God, he shall never marry her, for he has killed the son of my brother Muṣʿab. Then al-Aṣbagh b. ʿAbd al-ʿAzīz b. Marwān married her; he was governor of Egypt. ʿAbd al-Malik was jealous of him, and wrote to him: Choose Egypt or Sukayna. So he divorced her before consummating the marriage, and granted her twenty thousand dinars as a gift. After Muṣʿab, ʿAbd Allāh b. ʿUthmān b. ʿAbd Allāh b. al-Ḥakam married her in his place. She bore him Ḥakīm, ʿUthmān, and Zubayḥa. Before her, he had been married to Fāṭima bt. ʿAbd Allāh b. al-Zubayr, and when he sought Sukayna, she made him swear by divorce from Fāṭima that he would not prefer Fāṭima over her. Then she suspected that he had preferred her, so she sought the help of Hishām b. Ismāʿīl, the governor of Madinah, against him, and he had him swear an oath. Then he ordered Sukayna to return to him. He sent to her: Your affair is now in your hands. She sent back to him: We did not think that we had become so insignificant to you as this contempt; something was troubling my soul, and I feared sin. But since you have been cleared of that, nothing shall be preferred over you. Then Zayd b. ʿUmar b. ʿUthmān married Sukayna in his place; then Ibrāhīm b. ʿAbd al-Raḥmān b. ʿAwf married her in his place. She was her own guardian, so she did not carry out the marriage. It is said: She was taken to him in Egypt and found that he had died. ʿAlī b. al-Ḥusayn al-Aṣbahānī related, with his chain from al-Madāʾinī, who said: with his chain from al-Shaʿbī: that al-Farazdaq set out on pilgrimage, and when he had completed his ḥajj he turned aside to Madinah. He entered upon Sukayna bt. al-Ḥusayn and greeted her. She said: O Farazdaq, who is the most poetic of people? He said: I am. She said: You have lied. More poetic than you is the one who says: With my soul I ransom one whose avoidance is hard upon me, and whose visitation is rare; One whom I do not see morning or evening, and who visits me when the sleepers are asleep. He said: By God, if you would permit me, I would make you hear something better than it. She said: Remove him. So he was taken out. Then he returned to her the next day and entered upon her. She said: O Farazdaq, who is the most poetic of people? He said: I am. She said: You have lied; your companion Jarīr is more poetic than you, where he says: Were it not for modesty, weeping would have overcome me, and I would have visited your grave, for the beloved is visited. She was one who, when the bedfellow forsook her bed, talk was kept secret and secrets remained chaste. Companions do not long remain before they part; night and day pass over them in succession. He said: By God, if you permit me, I shall make you hear something better than it. So she ordered him taken out. Then he returned to her on the third day, and around her were slave-girls of hers like statues. Al-Farazdaq looked at one of them and was taken with her, and he stared at her dumbfounded. Sukayna said to him: O Farazdaq, who is the most poetic of people? He said: I am. She said: You have lied; your companion is more poetic than you, where he says: The eyes in whose glance there is sickness have slain us, then they have not revived our slain. They cast down the man of understanding until he cannot stir, though they are the weakest of God's creation in frame. I followed them with an eye whose pupil is drowned; will what you see leave any pupil to the eye? He said: By God, if you would let me, I would make you hear something better than it. She ordered him to be expelled. He turned to her and said: O daughter of the Messenger of God, I have a great right upon you. I came from Makkah intending to greet you, and my reward for that has been your calling me a liar, your expelling me, your preferring Jarīr over me, and your preventing me from reciting any of my poetry to you, while my patience has been exhausted thereby. These fates come and go, and perhaps I shall not leave Madinah before I die. When I die, command that I be wrapped in my shroud and buried in the lap of this slave-girl — meaning the one who had pleased him. Sukayna laughed and gave him the slave-girl. He departed with her, and she ordered the slave-girls, and they pushed them from behind. She called to him: O Farazdaq, keep her and treat her well, for I have preferred you with her over myself. ʿAlī b. al-Ḥusayn said: with his chain from Muḥammad b. Sallām, who said: Jarīr, al-Farazdaq, Kuthayyir, Jamīl, and Nuṣayb gathered at the hospitality of Sukayna bt. al-Ḥusayn. They stayed for some days, then she gave them permission, and they entered upon her. She sat where she could see them but they could not see her, and she could hear their words. Then she sent out a comely maid of hers who had memorized poems and reports. She said: Which of you is al-Farazdaq? He said to her: Here I am. She said: Are you the one who says: They guided me down from eighty fathoms, as a falcon with clipped feathers swoops down; And when my feet stood firm on the ground, they said: Is he alive to be hoped for, or a slain man we should beware of? He said: Yes. She said: What prompted you to divulge her secret and your own? Why did you not conceal her and conceal yourself? Take this thousand and rejoin your family. Then she went in to her mistress and came out, and said: Which of you is Jarīr? He said: Here I am. She said: Are you the one who says: A huntress of hearts came to you by night, but this is no time for visiting, so return in peace. He said: Yes. She said: Then why did you not welcome her? Take this thousand and depart. Then she went in and came out, and said: Is Kuthayyir among you? He said: Here I am. She said: Are you the one who says: I admired in you, O ʿAzza, qualities that are noble when qualities are counted in four: Your drawing near until the seeker of youth becomes hopeful, and your raising the means of passion when he hopes. By God, a noble man who is delayed does not know whether he will forget you when you distance yourself, or humble himself. He said: Yes. She said: You have been refined and composed. Take this thousand and rejoin your family. Then she went in and came out, and said: Which of you is Nuṣayb? He said: Here I am. She said: Are you the one who says: Were it not that it would be said that Nuṣayb has grown foolish, I would say: With my soul I ransom the little gazelles; With my soul I ransom every slender-waisted one, whose belly is hollow; when she is wronged, she has no recourse. He said: Yes. She said: You have mourned us when small and praised us when grown. Take these four thousand and rejoin your family. Then she went in and came out, and said: O Jamīl, my mistress sends you greetings and says: By God, I have not ceased to long to see you since I heard your saying: Would that I knew whether I shall spend a night in Wādī al-Qurā; then indeed I would be happy. Every conversation among them has cheer, and every slain one among them is a martyr. You made our talk cheer and our slain martyrs. Take this thousand dinars and rejoin your family. And from Ḥammād, from his father, from Abū ʿUbayd Allāh al-Zubayrī, who said: The transmitter of Jarīr, the transmitter of Kuthayyir, the transmitter of Jamīl, the transmitter of al-Aḥwaṣ, and the transmitter of Nuṣayb gathered. Each of them boasted of his patron and said: My patron is the most poetic. They appointed Sukayna bt. al-Ḥusayn as arbiter, because they knew her intellect and her insight into poetry. They sought permission to enter upon her, and she granted it. Their affair was mentioned to her, and she said to the transmitter of Jarīr: Is not your patron the one who says: A huntress of hearts came to you by night, but this is no time for visiting, so return in peace. What hour is sweeter for visiting than nightly arrival? May God make your patron ugly and his poetry ugly. Why did he not say: So enter in peace? Then she said to the transmitter of Kuthayyir: Is not your patron the one who says: My eye is delighted by what her eye is delighted by, and the best thing is that by which the eye is delighted. There is nothing more delightful to the eye than marriage. Does your patron love to marry? May God make your patron ugly and his poetry ugly. Then she said to the transmitter of Jamīl: Is not your patron the one who says: If she had left my reason with me, I would not have sought her; but my seeking her is for the reason I have lost. I do not think your patron is in love; he is only seeking his reason. May God make your patron ugly and his poetry ugly. Then she said to the transmitter of Nuṣayb: Is not your patron the one who says: I am mad for Daʿd as long as I live; and if I die, alas, who will be mad for her after me? I see no concern in him except for who will love her after him. May God make him ugly and his poetry ugly. Why did he not say: I am mad for Daʿd as long as I live; and if I die, then may Daʿd not be suitable for any man of means after me. Then she said to the transmitter of al-Aḥwaṣ: Is not your patron the one who says: Of two lovers who promised each other and corresponded, until when the Pleiades rose they flew off; They spent the most blissful and sweetest night, until when morning dawned they parted. He said: Yes. She said: May God make him ugly and his poetry ugly. Why did he not say: "They embraced." On that day she did not praise anyone or place anyone first. In another version: She said to the transmitter of Jamīl: Is not your patron the one who says: Would that I were blind and deaf, led by Buthayna, whose speech is not hidden from me. He said: Yes. She said: May God have mercy on your patron, for he was truthful in his poetry, and he was as his name implies. So she judged in his favor. Sukayna died in Makkah on Thursday, five nights having passed of Rabīʿ al-Awwal of this year, and Shayba b. Naṣṣāḥ the Qur'an reciter prayed over her. ʿAbd Allāh b. ʿUbayd Allāh b. Abī Mulayka ʿAbd Allāh b. ʿUbayd Allāh b. Abī Mulayka b. ʿAbd Allāh b. Judʿān al-Taymī, of Taym Quraysh; the name of Abū Mulayka was Zuhayr: Ibn Judʿān was one of the most generous men. His wealth was immense, and he had a bowl that was open to all. When he grew old, his kinsmen placed him under guardianship, and whenever he gave something, they would go after the recipient and take it back from him. So when a beggar came to him, he would say: Stay close to me until I slap you, and you will not be satisfied with me unless you slap me, or unless your slap is ransomed with a generous ransom. When his family learned of this, they left him alone with his wealth. Ibn Judʿān used to say: Indeed, though my wealth does not reach the full extent of my character, I am a giver of what my hands possess of wealth; I do not withhold wealth except where I spend it, and no change of circumstance changes me from one state to another. Ibn Abī Mulayka was a jurist; he saw thirty Companions. He died in this year. ʿAbda b. Abī Lubāba, Abū al-Qāsim ʿAbda b. Abī Lubāba, Abū al-Qāsim: He heard from ʿAbd Allāh b. ʿUmar. Al-Awzāʿī said: ʿAbda said: The closest of people to showing off is the one who feels safest from it. 626 - ʿAbd Allāh b. Abī Zakariyyā al-Khuzāʿī: From ʿAlī b. Abī Jamīla, who said: ʿAbd Allāh b. Abī Zakariyyā said: I struggled to keep silent about what did not concern me for twenty years before I was able to achieve what I wanted of it. He said: He would not allow anyone in his gathering to backbite anyone. He would say: If you mention God, we will help you; but if you mention people, we will leave you. ʿAbd Allāh transmitted from ʿUbāda and Abū al-Dardāʾ. He died in this year. ʿAlī b. ʿAbd Allāh b. al-ʿAbbās b. ʿAbd al-Muṭṭalib ʿAlī b. ʿAbd Allāh b. al-ʿAbbās b. ʿAbd al-Muṭṭalib, Abū Muḥammad: His mother was Zurʿa bt. Musarriḥ. He was born on the night ʿAlī b. Abī Ṭālib ﷺ was killed, in Ramaḍān of the year forty, so he was named after him and given his kunya. ʿAbd al-Malik [b. Marwān] said to him: I will not tolerate your having both the name and the kunya. So he changed his kunya, and he was called Abū Muḥammad. He was the most handsome Qurayshī on the face of the earth, and the one who prayed the most. He used to pray a thousand rakʿas in a day and a night, and he used to dye his hair black. Muḥammad b. ʿAbd al-Bāqī informed us, with his chain from Hishām b. Sulaymān al-Makhzūmī: that when ʿAlī b. ʿAbd Allāh b. al-ʿAbbās arrived in Makkah as a pilgrim for ḥajj or ʿumra, Quraysh would abandon their gatherings in the Sacred Mosque, forsake their circles, and attend the gathering of ʿAlī b. ʿAbd Allāh, out of esteem, reverence, and honor. If he sat, they sat; if he rose, they rose; if he walked, they all walked around him. No Qurayshī would have a gathering of remembrance in the Sacred Mosque to which people came until ʿAlī b. ʿAbd Allāh left the sanctuary. ʿAlī died in Syria in this year. It is also said: in the year eighteen. ʿAlī b. Rabāḥ b. Qaṣīr ʿAlī b. Rabāḥ b. Qaṣīr, Abū ʿAbd Allāh al-Lakhmī: He was born in the year fifteen, the year of Yarmūk. He was one-eyed; his eye was lost on the day of Dhū al-Ṣawārī in the sea with ʿAbd Allāh b. Saʿd b. Abī Sarḥ in the year thirty-four. He used to lead the delegation of the Yemenis of the people of Egypt to ʿAbd al-Malik b. Marwān, and he had a standing with ʿAbd al-ʿAzīz b. Marwān. It was he who escorted Umm al-Banīn bt. ʿAbd al-ʿAzīz b. Marwān to al-Walīd b. ʿAbd al-Malik. Then ʿAbd al-ʿAzīz became angry with him and sent him on campaign to Ifrīqiya, and he remained there until he died in this year. It is also said: in the year one hundred and fourteen. ʿImrān b. Milḥān, Abū Rajāʾ al-ʿUṭāridī [ʿImrān b. Milḥān, Abū Rajāʾ al-ʿUṭāridī: A Tamīmī of the Mukhaḍramūn; he was born eleven years before the Hijra. He died in this year, having reached one hundred and twenty-eight years of age]. Fāṭima bt. al-Ḥusayn b. ʿAlī b. Abī Ṭālib Fāṭima bt. al-Ḥusayn b. ʿAlī b. Abī Ṭālib ؓ: Her mother was Umm Isḥāq bt. Ṭalḥa b. ʿUbayd Allāh. Al-Ḥasan b. al-Ḥasan b. ʿAlī b. Abī Ṭālib married her, and she bore him ʿAbd Allāh. Then he died, and ʿAbd Allāh b. ʿAmr b. ʿUthmān b. ʿAffān married her. Al-Zubayr b. Bakkār said: Al-Ḥasan b. al-Ḥasan b. ʿAlī b. Abī Ṭālib ؓ had proposed to his uncle al-Ḥusayn b. ʿAlī. Al-Ḥusayn said to him: O son of my brother, I have been waiting for this from you. Come with me. He went out until he brought him into his house, then he brought out to him his two daughters: Fāṭimah and Sukaynah, and said: Choose. He chose Fāṭimah, so he married her to him. It was said that Sukaynah's affair was referred to her, and that she was not given in marriage. When death came to al-Ḥasan b. al-Ḥasan, he said to Fāṭimah: "You are a woman who is desired, and it is as if I can see ʿAbd Allāh b. ʿAmr b. ʿUthmān, when my funeral procession is brought out, coming on his horse, having combed his hair, wearing his fine garment, walking alongside the people, seeking you. Marry whom you wish other than him, for I shall leave behind in this world no concern other than you." She said to him: "You are safer than that." She reassured him with oaths of manumission and charity that she would not marry him. Al-Ḥasan died, and his funeral procession was brought out. ʿAbd Allāh b. ʿAmr b. ʿUthmān met her in the very condition al-Ḥasan had described. ʿAbd Allāh b. ʿAmr b. ʿUthmān was called al-Muṭarraf because of his beauty. He looked at Fāṭimah, who was unveiled, striking her face, so he sent word to her: "We have a need for your face, so be gentle with it." Her hands fell limp, and he knew that about her, and she veiled her face. When she became lawful again, he sent to her proposing marriage, and she said: "What about my oath which I swore?" He sent to her: "For every slave you have, you shall have two slaves, and for every thing, two things." So he gave her compensation for her oath, and she married him and bore him Muḥammad, al-Qāsim, and Ruqayyah. ʿAbd Allāh b. al-Ḥasan used to say: "I have never hated anyone as I hated ʿAbd Allāh b. ʿAmr, and I have never loved anyone as I loved his son Muḥammad." From Muḥammad b. ʿAbd Allāh b. ʿAmr b. ʿUthmān, who said: "Our mother Fāṭimah bt. al-Ḥusayn b. ʿAlī gathered us and said: 'O my sons, by Allah, no one among the people of folly attained anything through their folly, nor did they achieve any of their pleasures, except that the people of virtue attained the like through their virtue. So conceal yourselves with the beautiful concealment of Allah.'" Qatādah b. Diʿāmah, Abū al-Khaṭṭāb al-Sadūsī. He died in this year. Qatādah b. Diʿāmah al-Sadūsī, Abū al-Khaṭṭāb al-Baṣrī, the blind, one of the scholars of the Tābiʿūn and the leading authorities. He related from Anas b. Mālik and a group of the Tābiʿūn, among them Saʿīd b. al-Musayyab, Abū al-ʿĀliyah, Zurārah b. Awfā, ʿAṭāʾ, Mujāhid, Muḥammad b. Sīrīn, Masrūq, Abū Mijlaz, and others. Large numbers of the major scholars related from him, such as Ayyūb, Ḥammād b. Maslamah, Ḥumayd al-Ṭawīl, Saʿīd b. Abī ʿArūbah, al-Aʿmash, Shuʿbah, al-Awzāʿī, al-Layth, Misʿar, Maʿmar, and Hammām. Ibn al-Musayyab said: "No Iraqi came to me more excellent than him." Bakr al-Muzanī said: "I have not seen anyone with a better memory than him." Muḥammad b. Sīrīn said: "He is one of the people with the best memories." Maṭar al-Warrāq said: "When Qatādah heard a ḥadīth, wailing and trembling would seize him until he had memorized it." Al-Zuhrī said: "He is more learned than Makḥūl." Maʿmar said: "I have not seen anyone more knowledgeable in jurisprudence than al-Zuhrī, Ḥammād, and Qatādah." Qatādah said: "I have never heard anything but my heart retained it." Aḥmad b. Ḥanbal said: "He is the best memorizer of the people of al-Baṣrah. He does not hear anything but he memorizes it. The ṣaḥīfah of Jābir was read to him once and he memorized it. He was one of the scholars." One day he was mentioned, and he praised his knowledge, his jurisprudence, and his knowledge of differences of opinion, exegesis, and other matters. He said: "You will rarely find anyone who surpasses him; as for his equal, perhaps." Abū Ḥātim said: "His death took place in Wāsiṭ during the plague—that is, in this year—and he was fifty-six or fifty-seven years old." Maymūn b. Mihrān. Maymūn b. Mihrān, Abū Ayyūb, client of Banū al-Naḍr b. Muʿāwiyah: He was a mukātab (contract slave) of theirs, and he paid his kitābah and was freed. He was a cloth merchant, then he occupied himself with knowledge. He asked Ibn al-Musayyab about the subtle points of the sciences. ʿUmar b. ʿAbd al-ʿAzīz appointed him over the kharāj of al-Jazīrah. He was born in the year 40, and he died in this year. He transmitted with chains from Ibn ʿUmar, Ibn ʿAbbās, and others, and he was trustworthy. ʿAlī b. Muḥammad b. Ḥassūn informed us with his chain from ʿĪsā b. Kathīr al-Asadī, who said: "I walked with Maymūn b. Mihrān until he reached the door of his house, and with him was his son ʿAmr. When I wanted to leave, ʿAmr said to him: 'O father, will you not offer him supper?' He said: 'That is not my intention.'" Mūsā b. Wardān. Mūsā b. Wardān, client of ʿAbd Allāh b. Abī Sarḥ al-ʿĀmirī, called Abū ʿUmar: He heard from Saʿd b. Abī Waqqāṣ, Abū Hurayrah, Abū Saʿīd al-Khudrī, and other Companions. Al-Layth b. Saʿd and others related from him. He used to tell stories in Egypt. He died in this year. Nāfiʿ, client of ʿAbd Allāh b. ʿUmar b. al-Khaṭṭāb. Nāfiʿ, client of ʿAbd Allāh b. ʿUmar b. al-Khaṭṭāb, Abū ʿAbd Allāh: ʿAbd Allāh acquired him in one of his military expeditions. He related from him, from Abū Hurayrah, from al-Rubayyiʿ bt. Masʿūd, and others. He was trustworthy. ʿUmar b. ʿAbd al-ʿAzīz sent him to Egypt to teach them the sunan. He died in this year. Umm al-Banīn bt. ʿAbd al-ʿAzīz b. Marwān. Umm al-Banīn bt. ʿAbd al-ʿAzīz b. Marwān, sister of ʿUmar ؓ: She was one of the generous and noble, and she used to say: "Every people has a passion for something, and my passion is giving." She used to manumit a slave every Friday and to provide a horse in the way of Allah, Mighty and Majestic. From Ḍamrah b. Rabīʿah, from ʿAlī b. Abī Jamīlah, who said: "I heard Umm al-Banīn bt. ʿAbd al-ʿAzīz say: 'Ugh to miserliness! If it were a shirt, I would not wear it, and if it were a path, I would not travel it.'" Al-Qurashī said with his chain from Marwān b. Muḥammad b. ʿAbd al-Malik, who said: "ʿAzzah entered upon Umm al-Banīn, and she said to her what Kuthayyir says: Every debtor I knew has paid his creditor; but ʿAzzah's creditor is postponed, afflicted. What was this debt, O ʿAzzah? She felt shy and said: 'That is my concern.' She said: 'I had promised him a kiss, but I shrank from it.' Umm al-Banīn said: 'Fulfill it for him, and its sin is upon me.'" Yūsuf said: "A man from Banū Umayyah, called Abū Saʿīd, related to me: 'It reached me that Umm al-Banīn manumitted forty slaves because of that word of hers, and whenever she remembered it she wept and said: Would that I had been struck dumb and had not spoken it.'" In this year died Abū al-Ḥubāb Saʿīd b. Yasār, al-Aʿraj, Ibn Abī Mulaykah, ʿAbd Allāh b. Abī Zakariyyā al-Khuzāʿī, and Mūsā b. Wardān. Dhū al-Rummah the poet. Among those who died in the year 117: Dhū al-Rummah the poet. His name was Ghaylān b. ʿUqbah b. Buhaysh of Banū ʿAbd Manāh b. Udd b. Ṭābikhah b. Ilyās b. Muḍar, Abū al-Ḥārith, one of the leading poets. He has a well-known dīwān. He used to compose love poetry about Mayyah bt. Muqātil b. Ṭalabah b. Qays b. ʿĀṣim al-Minqarī. She was beautiful, and he was ugly in appearance, black in color. There was no indecency or obscenity between them. He had never seen her nor she him; she only heard of him and he of her. It is said that she vowed that if she saw him she would slaughter a camel. When she saw him, she said: "What a disgrace! What a disgrace!" She never showed him her face except once, and then he recited: On Mayy's face there is a touch of sweetness, and beneath the clothes is shame, if it were visible. He said: She slipped out of her clothes, and he recited: Do you not see that water's taste becomes foul, even if the water's color is white and clear? She said: "Do you want to taste its flavor?" He said: "Yes, by Allah." She said: "You will taste death before you taste it." Then he recited: Oh, the loss of the poetry that persisted and passed with Mayy, and I did not possess the misguidance of my heart. Al-Qāḍī Ibn Khallikān said: "Among his poetry current among people is what he recited: When the winds blow from a direction where Mayy's people dwell, their blowing stirs my heart. A love for which the eyes shed tears; but every soul's love is where its beloved dwells. And he recited at death: O You who seizes the soul from my body when death is present, and forgives sin, push me away from the Fire. And Abū Shākir Maslamah b. Hishām b. ʿAbd al-Malik. In this year died Abū Bakr Muḥammad b. ʿAmr b. Ḥazm; it is also said in the year 20, and it is said in the year 26, and it is said in the year 30. In this year died ʿĀʾishah bt. Saʿd b. Abī Waqqāṣ.
Tarikh (al-Tabari) 2551No grade recorded
ذِكْرُ دُعَاةِ بَنِي الْعَبَّاسِ فِي هَذِهِ السَّنَةِ وَجَّهَ بُكَيْرُ بْنُ مَاهَانَ عَمَّارَ بْنَ يَزِيدَ إِلَى خُرَاسَانَ وَالِيًا عَلَى شِيعَةِ بَنِي الْعَبَّاسِ، فَنَزَلَ مَرْوَ وَغَيَّرَ اسْمَهُ وَتَسَمَّى بِخِدَاشٍ، وَدَعَا إِلَى مُحَمَّدِ بْنِ عَلِيٍّ، فَسَارَعَ إِلَيْهِ النَّاسُ وَأَطَاعُوهُ، ثُمَّ غَيَّرَ مَا دَعَاهُمْ إِلَيْهِ وَتَكَذَّبَ وَأَظْهَرَ دِينَ الْخُرَّمِيَّةِ [ وَدَعَا إِلَيْهِ ]، وَرَخَّصَ لِبَعْضِهِمْ فِي نِسَاءِ بَعْضٍ، وَقَالَ لَهُمْ: إِنَّهُ لَا صَوْمَ وَلَا صَلَاةَ وَلَا حَجَّ، وَإِنَّ تَأْوِيلَ الصَّوْمِ أَنْ يُصَامَ عَنْ ذِكْرِ الْإِمَامِ فَلَا يُبَاحُ بِاسْمِهِ، وَالصَّلَاةُ الدُّعَاءُ لَهُ، وَالْحَجُّ الْقَصْدُ إِلَيْهِ، وَكَانَ يَتَأَوَّلُ مِنَ الْقُرْآنِ قَوْلَهُ تَعَالَى: ( لَيْسَ عَلَى الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ جُنَاحٌ فِيمَا طَعِمُوا إِذَا مَا اتَّقَوْا وَآمَنُوا وَعَمِلُوا الصَّالِحَاتِ ). وَكَانَ خِدَاشٌ نَصْرَانِيًّا بِالْكُوفَةِ فَأَسْلَمَ وَلَحِقَ بِخُرَاسَانَ. وَكَانَ مِمَّنِ اتَّبَعَهُ عَلَى مَقَالَتِهِ مَالِكُ بْنُ الْهَيْثَمِ، وَالْحَرِيشُ بْنُ سُلَيْمٍ الْأَعْجَمِيُّ وَغَيْرُهُمَا، وَأَخْبَرَهُمْ أَنَّ مُحَمَّدَ بْنَ عَلِيٍّ أَمَرَ بِذَلِكَ. فَبَلَغَ خَبَرُهُ أَسَدَ بْنَ عَبْدِ اللَّهِ، فَظَفِرَ بِهِ، فَأَغْلَظَ الْقَوْلَ لِأَسَدٍ، فَقَطَعَ لِسَانَهُ وَسَمَلَ عَيْنَيْهِ وَقَالَ: الْحَمْدُ لِلَّهِ الَّذِي انْتَقَمَ لِأَبِي بَكْرٍ وَعُمَرَ مِنْكَ ! وَأَمَرَ يَحْيَى بْنَ نُعَيْمٍ الشَّيْبَانِيَّ فَقَتَلَهُ وَصَلَبَهُ بِآمُلَ، وَأُتِيَ أَسَدٌ بِجَزُورٍ مَوْلَى الْمُهَاجِرِ بْنِ دَارَةَ الضَّبِّيِّ فَضَرَبَ عُنُقَهُ بِشَاطِئِ النَّهْرِ.
✧ Mention of the propagandists of the Banū al-ʿAbbās In this year, Bukayr b. Māhān dispatched ʿAmmār b. Yazīd to Khurāsān as governor over the Shīʿa of the Banū al-ʿAbbās. He settled in Marw, changed his name, and called himself Khidāsh. He called people to Muḥammad b. ʿAlī, and the people hastened to him and obeyed him. Then he changed what he had called them to, lied, and manifested the religion of the Khurramiyya [and called to it]. He permitted some of them access to the women of others, and said to them: 'There is no fasting, no prayer, and no pilgrimage. The interpretation of fasting is that one abstains from mentioning the Imam, so that his name is not divulged; prayer is supplication for him; and pilgrimage is the journey to him.' He interpreted from the Qur'an the words of the Almighty: 'There is no blame on those who believe and do righteous deeds for what they have eaten, if they fear Allah and believe and do righteous deeds.' Khidāsh had been a Christian in al-Kūfa, then he embraced Islam and joined Khurāsān. Among those who followed him in his doctrine were Mālik b. al-Haytham, al-Ḥarīsh b. Sulaym al-Aʿjamī, and others. He informed them that Muḥammad b. ʿAlī had commanded that. News of him reached Asad b. ʿAbd Allāh, who seized him. Khidāsh spoke harshly to Asad, so Asad cut out his tongue, gouged out his eyes, and said: 'Praise be to Allah who has avenged Abū Bakr and ʿUmar upon you!' He ordered Yaḥyā b. Nuʿaym al-Shaybānī, who killed him and crucified him at Āmul. Asad was brought a slaughtered camel belonging to the mawlā of al-Muhājir b. Dāra al-Ḍabbī, and he struck his neck on the bank of the river.
Tarikh (al-Tabari) 2552No grade recorded
وَفِي سنة ثماني عشرة ومائة نَزَلَ أَسَدٌ بَلْخًا، وَسَرَّحَ جُدَيْعًا الْكَرْمَانِيَّ إِلَى الْقَلْعَةِ الَّتِي فِيهَا أَهْلُ الْحَارِثِ وَأَصْحَابُهُ، وَاسْمُهَا التُّبُوشْكَانُ مِنْ طَخَارِسْتَانَ الْعُلْيَا، وَفِيهَا بَنُو بَرْزَى التَّغْلِبِيُّونَ أَصْهَارُ الْحَارِثِ، فَحَصَرَهُمُ الْكَرْمَانِيُّ حَتَّى فَتَحَهَا، فَقَتَلَ بَنِي بَرْزَى، وَسَبَى عَامَّةَ أَهْلِهَا مِنَ الْعَرَبِ وَالْمُوَالِي وَالذَّرَارِي، وَبَاعَهُمْ فِيمَنْ يَزِيدُ فِي سُوقِ بَلْخٍ، وَنَقَمَ عَلَى الْحَارِثِ أَرْبَعُمِائَةٍ وَخَمْسُونَ رَجُلًا مِنْ أَصْحَابِهِ، وَكَانَ رَئِيسُهُمْ جَرِيرَ بْنَ مَيْمُونٍ الْقَاضِي، فَقَالَ لَهُمُ الْحَارِثُ إِنْ كُنْتُمْ لَا بُدَّ مُفَارِقِيَّ فَاطْلُبُوا الْأَمَانَ وَأَنَا شَاهِدٌ فَإِنَّهُمْ يُجِيبُونَكُمْ، وَإِنِ ارْتَحَلْتُ قَبْلَ ذَلِكَ لَمْ يُعْطُوا الْأَمَانَ. فَقَالُوا: ارْتَحِلْ أَنْتَ وَخَلِّنَا. وَأَرْسَلُوا يَطْلُبُونَ الْأَمَانَ، فَأُخْبِرَ أَسَدٌ أَنَّ الْقَوْمَ لَيْسَ لَهُمْ طَعَامٌ وَلَا مَاءٌ، فَسَرَّحَ إِلَيْهِمْ أَسَدٌ جُدَيْعًا الْكَرْمَانِيَّ فِي سِتَّةِ آلَافٍ، فَحَصَرَهُمْ فِي الْقَلْعَةِ وَقَدْ عَطِشَ أَهْلُهَا وَجَاعُوا، فَسَأَلُوا أَنْ يَنْزِلُوا عَلَى الْحُكْمِ وَيَتْرُكَ لَهُمْ نِسَاءَهُمْ وَأَوْلَادَهُمْ، فَأَجَابَهُمْ، فَنَزَلُوا عَلَى حُكْمِ أَسَدٍ فَأَرْسَلَ إِلَى الْكَرْمَانِيِّ يَأْمُرُهُ أَنْ يَحْمِلَ إِلَيْهِ خَمْسِينَ رَجُلًا مِنْ وُجُوهِهِمْ فِيهِمُ الْمُهَاجِرُ بْنُ مَيْمُونٍ، فَحُمِلُوا إِلَيْهِ، فَقَتَلَهُمْ وَكَتَبَ إِلَى الْكَرْمَانِيِّ أَنْ يَجْعَلَ الَّذِينَ بَقُوا عِنْدَهُ أَثْلَاثًا، فَثُلُثٌ يَقْتُلُهُمْ، وَثُلُثٌ يَقْطَعُ أَيْدِيَهُمْ وَأَرْجُلَهُمْ، وَثُلُثٌ يَقْطَعُ أَيْدِيَهُمْ، فَفَعَلَ ذَلِكَ الْكَرْمَانِيُّ وَأَخْرَجَ أَثْقَالَهُمْ فَبَاعَهَا. وَاتَّخَذَ أَسَدٌ مَدِينَةَ بَلْخٍ دَارًا، وَنَقَلَ إِلَيْهَا الدَّوَاوِينَ، ثُمَّ غَزَا طَخَارِسْتَانَ ثُمَّ أَرْضَ جَبْغَوَيْهِ فَغَنِمَ وَسَبَى.
✧ In the year 118 AH, Asad encamped at Balkh. He dispatched Judayʿ al-Kirmānī to the fortress in which were the family of al-Ḥārith and his companions—its name being al-Tubūshkān in Upper Ṭakhāristān. In it were the Banū Barzā al-Taghlibiyyūn, the in-laws of al-Ḥārith. Al-Kirmānī besieged them until he conquered it. He killed the Banū Barzā and took captive the generality of its inhabitants, both Arabs and mawālī and children. He sold them among those who bid higher in the market of Balkh. He took vengeance on al-Ḥārith with four hundred and fifty men of his companions, their chief being Jarīr b. Maymūn the qāḍī. Al-Ḥārith said to them: 'If you must part from me, then seek the amān while I am present, for they will answer you; but if I depart before that, they will not grant amān.' They said: 'Depart you and leave us.' They sent seeking amān. Asad was informed that the people had neither food nor water. So Asad sent Judayʿ al-Kirmānī against them with six thousand. He besieged them in the fortress when its people had become thirsty and hungry. They asked to descend under judgment, and that their women and children be spared. He granted them that. They descended under the judgment of Asad. He sent to al-Kirmānī ordering him to send to him fifty men of their notables, among them al-Muhājir b. Maymūn. They were brought to him, and he killed them. He wrote to al-Kirmānī to divide those who remained with him into thirds: a third he should kill, a third he should cut off their hands and feet, and a third he should cut off their hands. Al-Kirmānī did that, and he brought out their baggage and sold it. Asad took the city of Balkh as a residence and transferred the dīwāns to it. Then he raided Ṭakhāristān, then the land of Jabghawayh, and took booty and captives.
Tarikh (al-Tabari) 2553No grade recorded
ذِكْرُ عِدَّةِ حَوَادِثَ فِي سنة ثماني عشرة ومائة عَزَلَ هِشَامٌ خَالِدَ بْنَ عَبْدِ الْمَلِكِ بْنِ الْحَارِثِ بْنِ الْحَكَمِ عَنِ الْمَدِينَةِ ، وَاسْتَعْمَلَ عَلَيْهَا خَالَهُ مُحَمَّدَ بْنَ هِشَامِ بْنِ إِسْمَاعِيلَ. وَجَاءَ كِتَابٌ إِلَى أَبِي بَكْرِ بْنِ حَزْمٍ يَوْمَ عَزْلِ خَالِدٍ عَنِ الْمَدِينَةِ بِإِمْرَتِهِ، فَصَعِدَ الْمِنْبَرَ وَصَلَّى بِالنَّاسِ سِتَّةَ أَيَّامٍ، ثُمَّ قَدِمَ مُحَمَّدُ بْنُ هِشَامٍ مِنْ مَكَّةَ عَامِلًا عَلَى الْمَدِينَةِ. وَفِيهَا غَزَا مَرْوَانُ بْنُ مُحَمَّدِ بْنِ مَرْوَانَ مِنْ إِرْمِينِيَّةَ ، وَدَخَلَ أَرْضَ وَرْتَنِيسَ مِنْ ثَلَاثَةِ أَبْوَابٍ، فَهَرَبَ مِنْهُ وَرْتَنِيسُ إِلَى الْخَزَرِ وَنَزَلَ حِصْنَهُ، فَحَصَرَهُ مَرْوَانُ وَنَصَبَ عَلَيْهِ الْمَجَانِيقَ، فَقُتِلَ وَرْتَنِيسُ، قَتَلَهُ بَعْضُ مَنِ اجْتَازَ بِهِ وَأَرْسَلَ رَأْسَهُ إِلَى مَرْوَانَ، فَنَصَبَهُ لِأَهْلِ حِصْنِهِ، فَنَزَلُوا عَلَى حُكْمِهِ، فَقَتَلَ الْقَاتِلَةَ وَسَبَى الذُّرِّيَّةَ. وفيها غَزَا مُعَاوِيَةُ وَسُلَيْمَانُ ابْنَا هِشَامِ بْنِ عَبْدِ الْمَلِكِ أَرْضَ الرُّومِ .
✧ Mention of several events In the year one hundred and eighteen, Hishām dismissed Khālid b. ʿAbd al-Malik b. al-Ḥārith b. al-Ḥakam from Madinah and appointed over it his maternal uncle Muḥammad b. Hishām b. Ismāʿīl. A letter came to Abū Bakr b. Ḥazm on the day of Khālid's dismissal from Madinah concerning his governorship, so he ascended the pulpit and led the people in prayer for six days. Then Muḥammad b. Hishām arrived from Makkah as governor of Madinah. In it, Marwān b. Muḥammad b. Marwān raided from Armīniyyah and entered the land of Wartanīs through three gates. Wartanīs fled from him to the Khazars and took refuge in his fortress. Marwān besieged him, set up mangonels against it, and Wartanīs was killed—some of those who passed by him killed him and sent his head to Marwān. Marwān displayed it to the people of his fortress, and they surrendered to his judgment. He killed the fighters and took the offspring captive. In it, Muʿāwiyah and Sulaymān, the two sons of Hishām b. ʿAbd al-Malik, raided the land of the Byzantines.
Tarikh (al-Tabari) 2554No grade recorded
وَفِي سنة ثماني عشرة ومائة حَجَّ بِالنَّاسِ مُحَمَّدُ بْنُ هِشَامِ بْنِ إِسْمَاعِيلَ الْمَخْزُومِيُّ أَمِيرُ الْمَدِينَةِ وَمَكَّةَ وَالطَّائِفِ وَقِيلَ: إِنَّ إِمْرَةَ الْمَدِينَةِ كَانَتْ مَعَ خَالِدِ بْنِ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ. وَالصَّحِيحُ أَنَّهُ كَانَ قَدْ عُزِلَ، وَوُلِّيَ مُحَمَّدُ بْنُ هِشَامِ بْنِ إِسْمَاعِيلَ وَكَانَتْ إِمْرَةُ الْعِرَاقِ إِلَى خَالِدِ بْنِ عَبْدِ اللَّهِ الْقَسْرِيِّ وَإِلَيْهِ الْمَشْرِقُ، وَعَامِلُهُ عَلَى خُرَاسَانَ أَخُوهُ أَسَدُ بْنُ عَبْدِ اللَّهِ، وَعَامِلُهُ عَلَى أَرْمِينِيَّةَ وَأَذْرَبِيجَانَ مَرْوَانُ بْنُ مُحَمَّدٍ، وَعَلَى الْبَصْرَةِ وَأَحْدَاثِهَا وَقَضَائِهَا وَالصَّلَاةِ بِأَهْلِهَا بِلَالُ بْنُ أَبِي بُرْدَةَ. وعن الْمَدَائِنِيُّ، قَالَ: نَظَرَ مَالِكُ بْنُ دِينَارٍ إِلَى رَجُلٍ قَدِ اشْتَرَى سَمَكَةً بِسِتَّةِ دَرَاهِمَ، وَثِيَابُهُ تُسَاوِي ثَلَاثَةَ دَرَاهِمَ، فَقَالَ: يَا هَذَا، اشْتَرَيْتَ سَمَكَةً بِسِتَّةِ دَرَاهِمَ وَثِيَابُكَ لَعَلَّهَا تُسَاوِي ثَلَاثَةَ دَرَاهِمَ، فَقَالَ لَهُ: يَا أَبَا يَحْيَى لَسْتُ أُرِيدُهَا لِنَفْسِي إِنَّمَا اشْتَرَيْتُهَا لِلْأَمِيرِ الظَّالِمِ الَّذِي يُطَالِبُنَا بِمَا لَا نُطِيقُ -وَذَكَرَ لَهُ بِلَالَ بْنَ أَبِي بُرْدَةَ- قَالَ: فَامْضِ مَعِي إِلَيْهِ، فَمَضَى فَاسْتَأْذَنَ فَأَذِنَ لَهُ، فَقَالَ لَهُ: يَا ذَا الرَّجُلُ، أَزِلْ عَنِ النَّاسِ مَا تَعْتَمِدُهُ مِنَ الظُّلْمِ، وَلَا تَعْرِضْ لِهَذَا الْبَائِسِ، قَالَ: قَدْ أَزَلْتُ عَنْهُ الْمَظْلَمَةَ لِمَكَانِكَ يَا أَبَا يَحْيَى، ادْعُ اللَّهَ لِي دَعْوَةً، قَالَ: وَمَا يَنْفَعُكَ أَنْ أَدْعُوَ لَكَ وَعَلَى بَابِكَ مِائَتَانِ يَدْعُونَ عَلَيْكَ.
✧ In the year one hundred and eighteen, Muḥammad b. Hishām b. Ismāʿīl al-Makhzūmī, governor of al-Madīnah, Makkah, and al-Ṭāʾif, led the people in the Pilgrimage. It is said that the governorship of al-Madīnah was with Khālid b. ʿAbd al-Malik b. Marwān. The correct view is that he had been dismissed and Muḥammad b. Hishām b. Ismāʿīl was appointed. The governorship of al-ʿIrāq belonged to Khālid b. ʿAbd Allāh al-Qasrī, and to him belonged the East. His governor over Khurāsān was his brother Asad b. ʿAbd Allāh; his governor over Armīniyyah and Adharbayjān was Marwān b. Muḥammad; and over al-Baṣrah, its events, its judiciary, and leading its people in prayer was Bilāl b. Abī Burdah. From al-Madāʾinī, who said: Mālik b. Dīnār looked at a man who had bought a fish for six dirhams while his clothes were worth three dirhams, and said: "O you, you bought a fish for six dirhams while your clothes are perhaps worth three dirhams." The man said to him: "O Abā Yaḥyā, I do not want it for myself; I only bought it for the unjust governor who demands from us what we cannot bear"—and he mentioned Bilāl b. Abī Burdah to him. He said: "Then come with me to him." So he went and sought permission, and he granted him permission. He said to him: "O you man, remove from the people the injustice you practice, and do not expose this wretched man to it." He said: "I have removed the injustice from him for your sake, O Abā Yaḥyā. Supplicate God for me with one supplication." He said: "What benefit would it be for me to supplicate for you when at your gate there are two hundred supplicating against you?"
Tarikh (al-Tabari) 2555No grade recorded
مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ إِيَاسُ بْنُ سَلَمَةَ بْنِ الْأَكْوَعِ إِيَاسُ بْنُ سَلَمَةَ بْنِ الْأَكْوَعِ، أَبُو بَكْرٍ الْأَسْلَمِيُّ: رَوَى عَنْ أَبِيهِ، تُوُفِّيَ بِالْمَدِينَةِ. ثَابِتُ بْنُ أَسْلَمَ، أَبُو مُحَمَّدٍ الْبُنَانِيُّ الْبَصْرِيُّ ثَابِتُ بْنُ أَسْلَمَ، أَبُو مُحَمَّدٍ الْبُنَانِيُّ الْبَصْرِيُّ: نُسِبَ إِلَى بُنَانَةَ بِنْتِ الْقَيْنِ بْنِ حَبَشِيٍّ تَرَبَّى حَاضِنُهُ، حَضَنَتْ أَوْلَادَ سَعْدِ بْنِ لُؤَيٍّ، وَنُسِبَ أَوْلَادُهُ إِلَيْهَا. أَسْنَدَ ثَابِتٌ عَنِ ابْنِ عُمَرَ، وَابْنِ الزُّبَيْرِ، وَأَنَسٍ وَغَيْرِهِمْ. وَكَانَ مُتَعَبِّدًا، كَثِيرَ الصَّلَاةِ وَالصِّيَامِ. أَخْبَرَنَا ابْنُ نَاصِرٍ، قَالَ: عَنْ بَكْرِ بْنِ عَبْدِ [اللَّهِ]، قَالَ: مَنْ سَرَّهُ أَنْ يَنْظُرَ إِلَى أَعْبَدِ رَجُلٍ أَدْرَكْنَاهُ فِي زَمَانِهِ فَلْيَنْظُرْ إِلَى ثَابِتٍ الْبُنَانِيِّ، فَمَا أَدْرَكْنَا الَّذِي هُوَ أَعْبَدُ مِنْهُ، تَرَاهُ فِي يَوْمٍ مَعْ مَعَانِيٍّ بَعِيدَ مَا بَيْنَ الطَّرَفَيْنِ، يُظِلُّ صَائِمًا، وَيُرَوِّحُ مَا بَيْنَ جَبْهَتِهِ وَقَدَمِهِ. قَالَ أَحْمَدُ: بسنده حَدَّثَنَا جَعْفَرٌ، قَالَ: سَمِعْتُ ثَابِتًا يَقُولُ: مَا تَرَكْتُ فِي الْمَسْجِدِ الْجَامِعِ سَارِيَةً إِلَّا وَقَدْ خَتَمْتُ الْقُرْآنَ عِنْدَهَا وَبَكَيْتُ عِنْدَهَا. حَيُّ بْنُ يُؤْمِنَ بْنِ حُجَيْلٍ حَيُّ بْنُ يُؤْمِنَ بْنِ حُجَيْلٍ، أَبُو عُشَّانَةَ الْمَعَافِرِيُّ: حَدَّثَ عَنْهُ أَبُو قُبَيْلٍ، وَاللَّيْثُ، وَابْنُ لَهِيعَةَ. وَكَانَ مِنَ الْعُبَّادِ. [تُوُفِّيَ فِي هَذِهِ السَّنَةِ]. الْحَجَّاجُ بْنُ فُرَافِصَةَ الْحَجَّاجُ بْنُ فُرَافِصَةَ: رَوَى عَنْ أَنَسٍ، وَكَانَ مِنَ الْعُبَّادِ الْمُشْتَغِلِينَ. وعَنْ سُفْيَانَ، قَالَ: بِتُّ عِنْدَ الْحَجَّاجِ بْنِ فُرَافِصَةَ اثْنَتَيْ عَشْرَةَ لَيْلَةً، مَا رَأَيْتُهُ أَكَلَ وَلَا شَرِبَ وَلَا نَامَ. عَبْدُ اللَّهِ بْنُ عَامِرٍ، أَبُو عَبْدِ الرَّحْمَنِ الْيَحْصَبِيُّ عَبْدُ اللَّهِ بْنُ عَامِرٍ، أَبُو عَبْدِ الرَّحْمَنِ الْيَحْصَبِيُّ: إِمَامُ أَهْلِ الشَّامِ فِي الْقِرَاءَةِ، قَرَأَ عَلَى الْمُغِيرَةِ بْنِ أَبِي شِهَابٍ الْمَخْزُومِيِّ، وَقَرَأَ الْمُغِيرَةُ عَلَى عُثْمَانَ. وَرَوَى ابْنُ عَامِرٍ عَنْ وَاثِلَةَ، وَالنُّعْمَانِ بْنِ بَشِيرٍ. وَوُلِّيَ الْقَضَاءَ، وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ. عُبَادَةُ بْنُ نُسَيٍّ عُبَادَةُ بْنُ نُسَيٍّ: قَاضِي الْأُرْدُنِّ وَسَيِّدُ أَهْلِهَا، رَأَى عُقْبَةَ بْنَ عَامِرٍ الْجُهَنِيَّ، وَأَبَا عَبْدِ اللَّهِ الصُّنَابِحِيَّ. [تُوُفِّيَ فِي هَذِهِ السَّنَةِ]. عن ضَمْرَةُ، عَنْ رَجَاءٍ، قَالَ: كَانَ بَيْنَ رَجُلٍ وَبَيْنَ عُبَادَةَ بْنِ نُسَيٍّ مُنَازَعَةٌ، فَأَسْرَعَ إِلَيْهِ الرَّجُلُ فَلَقِيَ رَجَاءَ بْنَ حَيْوَةَ، فَقَالَ: بَلَغَنِي أَنَّ فُلَانًا كَانَ مِنْهُ إِلَيْكَ فَأَخْبِرْنِي، فَقَالَ: لَوْلَا أَنْ تَكُونَ غِيبَةً مِنِّي لَأَخْبَرْتُكَ بِمَا كَانَ مِنْهُ. عُرْوَةُ بْنُ أُذَيْنَةَ، أَبُو عُمَرَ عُرْوَةُ بْنُ أُذَيْنَةَ، أَبُو عُمَرَ: مِنْ بَنِي لَيْثٍ، وَكَانَ شَرِيفًا أَدِيبًا [ثَبَتًا] يُحْمَلُ عَنْهُ الْحَدِيثُ. وَفَدَ عَلَى هِشَامِ بْنِ عَبْدِ الْمَلِكِ، فَقَالَ لَهُ: أَلَسْتَ الْقَائِلَ: لَقَدْ عَلِمْتُ وَمَا الْإِسْرَافُ مِنْ خُلُقِي أَنَّ الَّذِي هُوَ رِزْقِي سَوْفَ يَأْتِينِي أَسْعَى لَهُ فَيُعَنِّينِي تَطَلَّبُهُ وَلَوْ قَعَدْتُ أَتَانِي لَا يُعَنِّينِي قَالَ: بَلَى، قَالَ: فَمَا أَقْدَمَكَ عَلَيْنَا؟ قَالَ: سَأَنْظُرُ فِي ذَلِكَ، وَخَرَجَ فَارْتَحَلَ مِنْ سَاعَتِهِ. وَبَلَغَ ذَلِكَ هِشَامًا فَأَتْبَعَهُ بِجَائِزَتِهِ. وَوَقَفَتْ عَلَيْهِ امْرَأَةٌ، فَقَالَتْ: أَنْتَ الَّذِي يُقَالُ عَنْكَ الرَّجُلُ الصَّالِحُ وَأَنْتَ تَقُولُ: إِذَا وَجَدْتُ أُوَارَ الْحُبِّ فِي كَبِدِي عَمَدْتُ نَحْوَ سِقَاءِ الْقَوْمِ أَبْتَرِدُ هَذَا يُؤَدِّي بِبَرْدِ الْمَاءِ ظَاهِرَهُ فَمَنْ لِنَارٍ عَلَى الْأَحْشَاءِ تَتَّقِدُ فَوَاللَّهِ مَا قَالَ هَذَا صَالِحٌ قَطُّ. أَخْبَرَنَا ابْنُ نَاصِرٍ الْحَافِظُ بِإِسْنَادٍ لَهُ عَنْ عَبْدِ الْجَبَّارِ بْنِ سَعِيدٍ، قَالَ: مَرَّتْ سُكَيْنَةُ وَمَعَهَا جَوَارِيهَا لَيْلَةً بِالْعَقِيقِ، فَإِذَا هِيَ بِعُرْوَةَ بْنِ أُذَيْنَةَ، فَقَالَتْ لِجَوَارِيهَا: مَنْ فِي قَصْرِ ابْنِ عَنْبَسَةَ جَالِسٌ، فَقُلْنَ لَهَا: عُرْوَةُ بْنُ أُذَيْنَةَ، فَمَالَتْ إِلَيْهِ فَقَالَتْ: أَنْتَ يَا أَبَا عَامِرٍ تَزْعُمُ أَنَّكَ بَرِيءٌ وَأَنْتَ الَّذِي تَقُولُ: قَالَتْ وَقَدْ أَبْثَثْتُهَا وَجْدِي فَبُحْتُ بِهِ قَدْ كُنْتَ وَيْحِيَ تَحْتَ السِّتْرِ فَاسْتَتِرِ أَلَسْتَ تُبْصِرُ مَنْ حَوْلِي؟ فَقُلْتُ لَهَا غَطِّي هَوَاكِ وَمَا أَلْقَى عَلَى بَصَرِي هُنَّ أَحْرَارٌ إِنْ كَانَ خَرَجَ هَذَا مِنْ قَلْبٍ سَلِيمٍ، فَإِنْ شِئْتَ أَنْ تُعْتِقَهُنَّ فَقُلْ. أَبُو بَكْرِ بْنُ عَبْدِ اللَّهِ بْنِ أَبِي مَرْيَمَ الْغَسَّانِيُّ أَبُو بَكْرِ بْنُ عَبْدِ اللَّهِ بْنِ أَبِي مَرْيَمَ الْغَسَّانِيُّ: كَانَ كَثِيرَ التَّعَبُّدِ، دَائِمَ الْبُكَاءِ، قَدْ جَعَلَتِ الدُّمُوعُ فِي خَدَّيْهِ طَرِيقَيْنِ. عن عَبْدُ الصَّمَدِ بْنُ سَعِيدٍ، قَالَ: سَمِعْتُ أَبَا أَيُّوبَ قَالَ: سَمِعْتُ يَزِيدَ بْنَ عَبْدِ رَبِّهِ يَقُولُ: عُدْتُ أَبَا بَكْرِ بْنَ أَبِي مَرْيَمَ وَهُوَ فِي النَّزْعِ، فَقُلْتُ لَهُ: رَحِمَكَ اللَّهُ، لَوْ جَرَعْتَ جُرْعَةَ مَاءٍ، فَقَالَ بِيَدِهِ لَا، ثُمَّ جَاءَ اللَّيْلُ فَقَالَ: إِذَنْ، فَقُلْتُ: نَعَمْ، فَقَطَّرْنَا فِي فَمِهِ قَطْرَةَ مَاءٍ ثُمَّ مَاتَ. وَفِي هَذِهِ السَّنَةِ مَاتَ عَمْرُو بْنُ شُعَيْبِ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ الْعَبَّاسِ، وَمَاتَ بِالطَّائِفِ. وَأَبُو صَخْرَةَ جَامِعُ بْنُ شَدَّادٍ. وَأَبُو عُشَّانَةَ الْمَعَافِرَيُّ. وَعَبْدُ الرَّحْمَنِ بْنُ سَابِطٍ.
✧ Those of the notable figures who died in this year: Iyās b. Salamah b. al-Akwaʿ, Abū Bakr al-Aslamī: He transmitted from his father. He died in Madinah. Thābit b. Aslam, Abū Muḥammad al-Bunānī al-Baṣrī: He was attributed to Bunānah bt. al-Qayn b. Ḥabashī, whose foster child he was. She fostered the children of Saʿd b. Luʾayy, and his descendants were attributed to her. Thābit narrated with a chain from Ibn ʿUmar, Ibn al-Zubayr, Anas, and others. He was devout, praying and fasting much. Ibn Nāṣir reported to us, saying: On the authority of Bakr b. ʿAbd [Allāh], who said: Whoever would be pleased to look at the most devout man we encountered in his time, let him look at Thābit al-Bunānī. We never encountered anyone more devout than him. You would see him one day engaged in matters of worship, far between the two ends, shading himself while fasting, and giving rest to what was between his forehead and his foot. Aḥmad said with his chain: Jaʿfar narrated to us, saying: I heard Thābit say: I did not leave any pillar in the congregational mosque but that I completed the Qurʾān at it and wept at it. Ḥayy b. Yuʾmin b. Ḥujayl, Abū ʿUshshānah al-Maʿāfirī: Abū Qubayl, al-Layth, and Ibn Lahīʿah transmitted from him. He was among the devoted worshippers. [He died in this year]. Al-Ḥajjāj b. Furāfiṣah: He transmitted from Anas, and he was among the devoted worshippers engaged in worship. On the authority of Sufyān, who said: I spent twelve nights at al-Ḥajjāj b. Furāfiṣah's, and I did not see him eat, drink, or sleep. ʿAbd Allāh b. ʿĀmir, Abū ʿAbd al-Raḥmān al-Yaḥṣubī: The imam of the people of Syria in Qurʾanic recitation. He recited to al-Mughīrah b. Abī Shihāb al-Makhzūmī, and al-Mughīrah recited to ʿUthmān. Ibn ʿĀmir transmitted from Wāthilah and al-Nuʿmān b. Bashīr. He was appointed judge, and he died in this year. ʿUbādah b. Nusayy: The judge of Jordan and the chief of its people. He saw ʿUqbah b. ʿĀmir al-Juhanī and Abū ʿAbd Allāh al-Ṣunābiḥī. [He died in this year]. On the authority of Ḍamrah, from Rajāʾ, who said: There was a dispute between a man and ʿUbādah b. Nusayy. The man hastened to him and met Rajāʾ b. Ḥaywah, and said: I have heard that so-and-so did something to you, so tell me. He said: Were it not that it would be backbiting from me, I would have informed you of what he did. ʿUrwah b. Udhaynah, Abū ʿUmar: Of the Banū Layth. He was noble and learned [and reliable], and ḥadīth was transmitted from him. He came as a delegate to Hishām b. ʿAbd al-Malik, who said to him: Are you not the one who said: I have known, and extravagance is not of my character, that what is my sustenance will surely come to me. I strive for it and its pursuit wearies me; And were I to sit, it would come to me without wearying me. He said: Yes. He said: Then what brought you to us? He said: I will consider that, and he left and departed immediately. News of that reached Hishām, so he sent his gift after him. A woman stopped before him and said: You are the one of whom it is said that you are a righteous man, yet you say: When I find the blaze of love in my liver, I head toward the people's water-skin to cool myself. This brings cool water only to its surface; so who is for a fire on the entrails that burns? By God, no righteous man ever said this. Ibn Nāṣir al-Ḥāfiẓ reported to us with a chain of his from ʿAbd al-Jabbār b. Saʿīd, who said: Sukaynah passed one night at al-ʿAqīq with her slave girls, and there was ʿUrwah b. Udhaynah. She said to her slave girls: Who is sitting in the palace of Ibn ʿAnbasah? They said to her: ʿUrwah b. Udhaynah. She inclined toward him and said: You, Abū ʿĀmir, claim that you are innocent, while you are the one who says: She said, when I had disclosed my passion to her and revealed it: You were, woe to me, behind the curtain, so conceal yourself. Do you not see those around me? I said to her: Cover your passion and what I cast upon my sight. These are free women if this came from a sound heart. If you wish to free them, say so. Abū Bakr b. ʿAbd Allāh b. Abī Maryam al-Ghassānī: He was very devout, constantly weeping. The tears had made two channels in his cheeks. On the authority of ʿAbd al-Ṣamad b. Saʿīd, who said: I heard Abū Ayyūb say: I heard Yazīd b. ʿAbd Rabbihi say: I visited Abū Bakr b. Abī Maryam while he was in the throes of death. I said to him: May God have mercy on you, if only you would swallow a gulp of water. He gestured with his hand, no. Then night came, and he said: Then yes. I said: Yes. So we dripped a drop of water into his mouth, and then he died. In this year died ʿAmr b. Shuʿayb b. Muḥammad b. ʿAbd Allāh b. ʿAmr b. al-ʿAbbās, and he died in al-Ṭāʾif. Also Abū Ṣakharah Jāmiʿ b. Shaddād, Abū ʿUshshānah al-Maʿāfirī, and ʿAbd al-Raḥmān b. Sābiṭ.
Tarikh (al-Tabari) 2556No grade recorded
ذِكْرُ قَتْلِ خَاقَانَ في سَنَةُ تِسْعَ عَشْرَةَ وَمِائَةٍ وكَانَ سَبَبُ ذَلِكَ أَنَّ أَسَدَ بْنَ عَبْدِ اللَّهِ أَمِيرَ خُرَاسَانَ عَمِلَ نِيَابَةً عَنْ أَخِيهِ خَالِدِ بْنِ عَبْدِ اللَّهِ عَلَى الْعِرَاقِ ثُمَّ سَارَ بِجُيُوشِهِ إِلَى مَدِينَةِ خُتَّلَ فَافْتَتَحَهَا، وَتَفَرَّقَتْ فِي أَرْضِهَا جُنُودُهُ يَقْتُلُونَ وَيَأْسِرُونَ وَيَغْنَمُونَ، فكَتَبَ ابْنُ السَايِجِيِّ إِلَى خَاقَانَ، وَهُوَ بِنَوَاكِثَ، يُعْلِمُهُ دُخُولَ أَسَدٍ الْخُتُّلَ، وَتَفَرُّقَ جُنُودِهِ فِيهَا، وَأَنَّهُ بِحَالٍ مُضَيَّعَةٍ، فَلَمَّا أَتَاهُ كِتَابُهُ أَمَرَ أَصْحَابَهُ بِالْجِهَازِ وَسَارَ، فَلَمَّا أَحَسَّ ابْنُ السَايِجِيِّ بِمَجِيءِ خَاقَانَ بَعَثَ إِلَى أَسَدٍ: اخْرُجْ عَنِ الْخُتُّلِ فَإِنَّ خَاقَانَ قَدْ أَظَلَّكَ. فَشَتَمَ الرَّسُولَ وَلَمْ يُصَدِّقْهُ. فَبَعَثَ ابْنُ السَّايِجِيِّ: إِنِّي لَمْ أُكَذِّبْكَ، وَأَنَا الَّذِي أَعْلَمْتُهُ دُخُولَكَ وَتَفَرُّقَ عَسْكَرِكَ، وَأَنَّهَا فُرْصَةٌ لَهُ، وَسَأَلْتُهُ الْمَدَدَ، فَإِنْ لَقِيَكَ عَلَى هَذِهِ الْحَالِ ظَفِرَ بِكَ، وَعَادَتْنِي الْعَرَبُ أَبَدًا مَا بَقِيتُ، وَاسْتَطَالَ عَلَيَّ خَاقَانُ وَاشْتَدَّتْ مَئُونَتُهُ، وَقَالَ: أَخْرَجْتُ الْعَرَبَ مِنْ بِلَادِكَ، وَرَدَدْتُ عَلَيْكَ مُلْكَكَ. فَعَرَفَ أَسَدٌ أَنَّهُ قَدْ صَدَقَهُ، فَأَمَرَ بِالْأَثْقَالِ أَنْ تُقَدَّمَ، وَجَعَلَ عَلَيْهَا إِبْرَاهِيمَ بْنَ عَاصِمٍ الْعُقَيْلِيَّ وَأَخْرَجَ مَعَهُ الْمَشْيَخَةَ، فَسَارَتِ الْأَثْقَالُ وَمَعَهَا أَهْلُ الصَّغَانِيَانِ وَصَغَانُ خُذَاهْ، وَأَقْبَلَ أَسَدٌ مِنَ الْخُتُّلِ نَحْوَ جَبَلِ الْمِلْحِ يُرِيدُ [ أَنْ ] يَخُوضَ نَهْرَ بَلْخٍ، وَقَدْ قَطَعَ إِبْرَاهِيمُ بْنُ عَاصِمٍ بِالسَّبْيِ وَمَا أَصَابُوا، وَأَشْرَفَ أَسَدٌ عَلَى النَّهْرِ فَأَقَامَ يَوْمَهُ، فَلَمَّا كَانَ الْغَدُ عَبَرَ النَّهْرَ فِي مَخَاضَةٍ، وَجَعَلَ النَّاسُ يَعْبُرُونَ، فَأَدْرَكَهُمْ خَاقَانُ فَقَتَلَ مَنْ لَمْ يَقْطَعِ النَّهْرَ، وَكَانَتِ الْمَسْلَحَةُ عَلَى الْأَزْدِ وَتَمِيمٍ، فَقَاتَلُوا خَاقَانَ وَانْكَشَفُوا. وَأَقْبَلَ خَاقَانُ وَظَنَّ الْمُسْلِمُونَ أَنَّهُ لَا يَعْبُرُ إِلَيْهِمُ النَّهْرَ، فَلَمَّا نَظَرَ خَاقَانُ إِلَى النَّهْرِ أَمَرَ التُّرْكَ بِعُبُورِهِ، فَعَبَرُوهُ، وَدَخَلَ الْمُسْلِمُونَ عَسْكَرَهُمْ وَأَخَذَ التُّرْكُ مَا رَأَوْهُ خَارِجًا، وَخَرَجَ الْغِلْمَانُ فَضَارَبُوهُمْ بِالْعُمُدِ فَعَادُوا، وَبَاتَ أَسَدٌ وَالْمُسْلِمُونَ وَعَبَّأَ أَصْحَابَهُ مِنَ اللَّيْلِ، فَلَمَّا أَصْبَحَ لَمْ يَرَ خَاقَانَ، فَاسْتَشَارَ أَصْحَابَهُ، فَقَالُوا لَهُ: اقْبَلِ الْعَافِيَةَ. قَالَ: مَا هَذِهِ عَافِيَةٌ ! هَذِهِ بَلِيَّةٌ ! إِنَّ خَاقَانَ أَصَابَ أَمْسِ مِنَ الْجُنْدِ وَالسِّلَاحِ وَمَا مَنَعَهُ الْيَوْمَ مِنَّا إِلَّا أَنَّهُ قَدْ أَخْبَرَهُ بَعْضُ مَنْ أَخْذَهُ مِنَ الْأَسْرَى بِمَوْضِعِ الْأَثْقَالِ أَمَامَنَا فَسَارَ طَمَعًا فِيهَا. فَارْتَحَلَ وَبَعَثَ الطَّلَائِعَ، فَلَمَّا أَمْسَى اسْتَشَارَ النَّاسَ فِي النُّزُولِ أَوِ الْمَسِيرِ، فَقَالَ النَّاسُ: اقْبَلِ الْعَافِيَةَ، وَمَا عَسَى أَنْ يَكُونَ ذَهَابُ الْأَمْوَالِ بِعَافِيَتِنَا وَعَافِيَةِ أَهْلِ خُرَاسَانَ ! وَنَصْرُ بْنُ سَيَّارٍ مُطْرِقٌ. فَقَالَ لَهُ أَسَدٌ: مَا لَكَ لَا تَتَكَلَّمُ ؟ قَالَ: أَيُّهَا الْأَمِيرُ خُلَّتَانِ كِلْتَاهُمَا لَكَ، إِنْ تَسِرْ تُغِثْ مَنْ مَعَ الْأَثْقَالِ وَتُخَلِّصْهُمْ، فَإِنِ انْتَهَيْتَ إِلَيْهِمْ وَقَدْ هَلَكُوا فَقَدْ قَطَعْتَ مَشَقَّةً لَا بُدَّ مِنْ قَطْعِهَا. فَقَبِلَ رَأْيَهُ وَسَارَ بَقِيَّةَ يَوْمِهِ، وَدَعَا أَسَدٌ سَعِيدًا الصَّغِيرَ مَوْلَى بَاهِلَةَ، وَكَانَ فَارِسًا بِأَرْضِ الْخُتُّلِ، وَكَتَبَ مَعَهُ كِتَابًا إِلَى إِبْرَاهِيمَ يَأْمُرُهُ بِالِاسْتِعْدَادِ وَيُخْبِرُهُ بِمَسِيرِ خَاقَانَ إِلَيْهِ وَقَالَ لَهُ: لِتُجِدَّ السَّيْرَ. فَطَلَبَ مِنْهُ فَرَسَهُ الذَّبُوبَ، فَقَالَ أَسَدٌ: لَعَمْرِي لَئِنْ جُدْتَ بِنَفْسِكَ وَبَخِلْتُ عَلَيْكَ بِالْفَرَسِ إِنِّي إِذًا لَلَئِيمٌ. فَدَفَعَهُ إِلَيْهِ، فَأَخَذَ مَعَهُ جَنِيبًا وَسَارَ. فَلَمَّا حَاذَى التُّرْكَ وَقَدْ سَارُوا نَحْوَ الْأَثْقَالِ طَلَبَتْهُ طَلَائِعُهُمْ فَرَكِبَ الذَّبُوبَ فَلَمْ يَلْحَقُوهُ، فَأَتَى إِبْرَاهِيمَ بِالْكِتَابِ. وَسَارَ خَاقَانُ إِلَى الْأَثْقَالِ، وَقَدْ خَنْدَقَ إِبْرَاهِيمُ خَنْدَقًا، فَأَتَاهُمْ وَهُمْ قِيَامٌ عَلَيْهِ، فَأَمَرَ الصُّغْدَ بِقِتَالِهِمْ فَهَزَمَهُمُ الْمُسْلِمُونَ، وَصَعِدَ خَاقَانُ تَلًّا فَجَعَلَ يَنْظُرُ لِيَرَى عَوْرَةً يَأْتِي مِنْهَا، وَهَكَذَا كَانَ يَفْعَلُ، فَلَمَّا صَعِدَ التَّلَّ رَأَى خَلْفَ الْعَسْكَرِ جَزِيرَةً دُونَهَا مَخَاضَةٌ فَدَعَا بَعْضَ قُوَّادِ التُّرْكِ فَأَمَرَهُمْ أَنْ يَقْطَعُوا فَوْقَ الْعَسْكَرِ حَتَّى يَصِيرُوا إِلَى الْجَزِيرَةِ، ثُمَّ يَنْحَدِرُوا حَتَّى يَأْتُوا عَسْكَرَ الْمُسْلِمِينَ مِنْ خَلْفِهِمْ، وَأَنْ يَبْدَءُوا بِالْأَعَاجِمِ وَأَهْلِ الصَّغَانِيَانِ، وَقَالَ لَهُمْ: إِنْ رَجَعُوا إِلَيْكُمْ دَخَلْنَا نَحْنُ. فَفَعَلُوا وَدَخَلُوا مِنْ نَاحِيَةِ الْأَعَاجِمِ فَقَتَلُوا صَغَانَ خُذَاهْ وَعَامَّةَ أَصْحَابِهِ وَأَخَذُوا أَمْوَالَهُمْ، وَدَخَلُوا عَسْكَرَ إِبْرَاهِيمَ فَأَخَذُوا جَمِيعَ مَا فِيهِ، وَتَرَكَ الْمُسْلِمُونَ التَّعْبِيَةَ وَاجْتَمَعُوا فِي مَوْضِعٍ وَأَحَسُّوا بِالْهَلَاكِ، وَإِذَا رَهَجٌ قَدِ ارْتَفَعَ، وَإِذَا أَسَدٌ فِي جُنْدِهِ قَدْ أَتَاهُمْ، فَارْتَفَعَتِ التُّرْكُ عَنْهُمْ إِلَى الْمَوْضِعِ الَّذِي كَانَ فِيهِ خَاقَانُ، وَإِبْرَاهِيمُ يَعْجَبُ مِنْ كَفِّهِمْ وَقَدْ ظَفِرُوا وَقَتَلُوا مَنْ قَتَلُوا وَهُوَ لَا يَطْمَعُ فِي أَسَدٍ، وَكَانَ أَسَدٌ قَدْ أَغَذَّ الْمَسِيرَ وَأَقْبَلَ حَتَّى وَقَفَ عَلَى التَّلِّ الَّذِي كَانَ عَلَيْهِ خَاقَانُ، وَتَنَحَّى خَاقَانُ إِلَى نَاحِيَةِ الْجَبَلِ، فَخَرَجَ إِلَى أَسَدٍ مَنْ كَانَ بَقِيَ مَعَ الْأَثْقَالِ وَقَدْ قَتَلَ مِنْهُمْ بَشَرًا كَثِيرًا. وَمَضَى خَاقَانُ بِالْأَسْرَى وَالْجِمَالِ الْمُوَقَرَةِ وَالْجَوَارِي، وَأَمَرَ خَاقَانُ رَجُلًا كَانَ مَعَهُ مِنْ أَصْحَابِ الْحَارِثِ بْنِ سُرَيْجٍ فَنَادَى أَسَدًا: قَدْ كَانَ لَكَ فِيمَا وَرَاءَ النَّهْرِ مَغْزًى، إِنَّكَ لَشَدِيدُ الْحِرْصِ، وَقَدْ كَانَ عَنِ الْخُتُّلِ مَنْدُوحَةٌ وَهِيَ أَرْضُ آبَائِي وَأَجْدَادِي. فَقَالَ أَسَدٌ: لَعَلَّ اللَّهَ أَنْ يَنْتَقِمَ مِنْكَ. وَسَارَ أَسَدٌ إِلَى بَلْخٍ فَعَسْكَرَ فِي مَرْجِهَا حَتَّى أَتَى الشِّتَاءُ، ثُمَّ فَرَّقَ النَّاسَ فِي الدُّورِ وَدَخَلَ الْمَدِينَةَ، وَكَانَ الْحَارِثُ بْنُ سُرَيْجٍ بِنَاحِيَةِ طَخَارِسْتَانَ فَانْضَمَّ إِلَى خَاقَانَ. فَلَمَّا كَانَ وَسَطُ الشِّتَاءِ أَقْبَلَ خَاقَانُ، وَكَانَ لَمَّا فَارَقَ أَسَدٌ أَتَى طَخَارِسْتَانَ فَأَقَامَ عِنْدَ جَبْغَوَيْهِ، فَأَقْبَلَ فَأَتَى الْجُوزَجَانَ وَبَثَّ الْغَارَاتِ. وَسَبَبُ مَجِيئِهِ أَنَّ الْحَارِثَ أَخْبَرَهُ أَنَّهُ لَا نُهُوضَ بِأَسَدٍ فَلَمْ يَبْقَ مَعَهُ كَثِيرُ جُنْدٍ وَنَزَلَ جَزَّةَ، فَأَتَى الْخَبَرُ إِلَى أَسَدٍ بِنُزُولِ خَاقَانَ بِجَزَّةَ، فَأَمَرَ بِالنِّيرَانِ فَرُفِعَتْ بِالْمَدِينَةِ، فَجَاءَ النَّاسُ مِنَ الرَّسَاتِيقِ إِلَيْهَا، فَأَصْبَحَ أَسَدٌ وَصَلَّى صَلَاةَ الْعِيدِ، عِيدِ الْأَضْحَى، وَخَطَبَ النَّاسَ، وَقَالَ: إِنَّ عَدُوَّ اللَّهِ الْحَارِثَ اسْتَجْلَبَ الطَّاغِيَةَ لِيُطْفِئَ نُورَ اللَّهِ وَيُبَدِّلَ دِينَهُ، وَاللَّهُ مُذِلُّهُ إِنْ شَاءَ اللَّهُ، وَإِنَّ عَدُوَّكُمْ قَدْ أَصَابَ مِنْ إِخْوَانِكُمْ مَنْ أَصَابَ، وَإِنْ يُرِدِ اللَّهُ نَصْرَكُمْ لَمْ يَضُرَّكُمْ قِلَّتُكُمْ وَكَثْرَتُهُمْ، فَاسْتَنْصِرُوا اللَّهَ، وَإِنَّ أَقْرَبَ مَا يَكُونُ الْعَبْدُ مِنْ رَبِّهِ إِذَا وَضَعَ جَبْهَتَهُ لَهُ، وَإِنِّي نَازِلٌ وَوَاضِعٌ جَبْهَتِي، فَاسْجُدُوا لَهُ وَادْعُوا مُخْلِصِينَ. فَفَعَلُوا وَرَفَعُوا رُءُوسَهُمْ وَلَا يَشُكُّونَ فِي الْفَتْحِ، ثُمَّ نَزَلَ وَضَحَّى مشاورة أسد الناس في المسير إلى خاقان وَشَاوَرَ النَّاسَ فِي الْمَسِيرِ إِلَى خَاقَانَ، قَالَ قَوْمٌ: تَحْفَظُ مَدِينَةَ بَلْخٍ وَتَكْتُبُ إِلَى خَالِدٍ وَالْخَلِيفَةِ تَسْتَمِدُّهُ. وَقَالَ قَوْمٌ: تَأْخُذُ فِي طَرِيقِ زُمَّ فَتَسْبِقُ خَاقَانَ إِلَى مَرْوَ. وَقَالَ قَوْمٌ: بَلْ تَخْرُجُ إِلَيْهِمْ. فَوَافَقَ هَذَا رَأْيَ أَسَدٍ، وَكَانَ عَزَمَ عَلَى لِقَائِهِمْ، فَخَرَجَ بِالنَّاسِ وَهُوَ فِي سَبْعَةِ آلَافٍ مِنْ أَهْلِ خُرَاسَانَ وَالشَّامِ، وَاسْتَخْلَفَ عَلَى بَلْخٍ الْكَرْمَانِيَّ بْنَ عَلِيٍّ، وَأَمَرَهُ أَنْ لَا يَدَعَ أَحَدًا يَخْرُجُ مِنْ مَدِينَتِهَا وَإِنْ ضَرَبَ التُّرْكُ بَابَهَا. وَنَزَلَ بَابًا مِنْ أَبْوَابِ بَلْخٍ، وَصَلَّى بِالنَّاسِ رَكْعَتَيْنِ طَوَّلَهُمَا، ثُمَّ اسْتَقْبَلَ الْقِبْلَةَ وَنَادَى فِي النَّاسِ: ادْعُوا اللَّهَ تَعَالَى، وَأَطَالَ الدُّعَاءَ، فَلَمَّا فَرَغَ قَالَ: نُصِرْتُمْ وَرَبِّ الْكَعْبَةِ إِنْ شَاءَ اللَّهُ تَعَالَى ! ثُمَّ سَارَ، فَلَمَّا جَازَ قَنْطَرَةَ عَطَاءٍ نَزَلَ، وَأَرَادَ الْمُقَامَ حَتَّى يَتَلَاحَقَ بِهِ النَّاسُ، ثُمَّ أَمَرَ بِالرَّحِيلِ وَقَالَ: لَا حَاجَةَ بِنَا إِلَى الْمُتَخَلِّفِينَ. ثُمَّ ارْتَحَلَ وَعَلَى مُقَدِّمَتِهِ سَالِمُ بْنُ مَنْصُورٍ الْبَجَلِيُّ فِي ثَلَاثِمِائَةٍ، فَلَقِيَ ثَلَاثَمِائَةٍ مِنَ التُّرْكِ طَلِيعَةً لِخَاقَانَ، فَأَسَرَ قَائِدَهُمْ وَسَبْعَةً مَعَهُ، وَهَرَبَ بَقِيَّتُهُمْ، فَأُتِيَ بِهِ أَسَدٌ فَبَكَى التُّرْكِيُّ، فَقَالَ: مَا يُبْكِيكَ ؟ قَالَ: لَسْتُ أَبْكِي لِنَفْسِي وَلَكِنِّي أَبْكِي لِهَلَاكِ خَاقَانَ، إِنَّهُ قَدْ فَرَّقَ جُنُودَهُ بَيْنَهُ وَبَيْنَ مَرْوَ. فَسَارَ أَسَدٌ حَتَّى شَارَفَ مَدِينَةَ الْجُوزَجَانِ فَنَزَلَ عَلَيْهَا عَلَى فَرْسَخَيْنِ مِنْ خَاقَانَ، وَكَانَ قَدِ اسْتَبَاحَهَا خَاقَانُ، فَلَمَّا أَصْبَحُوا تَرَاءَى الْعَسْكَرَانِ، فَقَالَ خَاقَانُ لِلْحَارِثِ بْنِ سُرَيْجٍ: أَلَمْ تَكُنْ أَخْبَرْتَنِي أَنَّ أَسَدًا لَا حَرَاكَ بِهِ وَهَذِهِ الْعَسَاكِرُ قَدْ أَقْبَلَتْ، مَنْ هَذَا ؟ قَالَ: هَذَا مُحَمَّدُ بْنُ الْمُثَنَّى وَرَايَتُهُ. فَبَعَثَ خَاقَانُ طَلِيعَةً وَقَالَ: انْظُرُوا هَلْ تَرَوْنَ عَلَى الْإِبِلِ سَرِيرًا وَكَرَاسِيَّ ؟ فَعَادُوا إِلَيْهِ فَأَخْبَرُوهُ أَنَّهُمْ رَأَوْهَا، فَقَالَ خَاقَانُ: هَذَا أَسَدٌ. وَسَارَ أَسَدٌ قَدْرَ غَلْوَةٍ، فَلَقِيَهُ سَالِمُ بْنُ جَنَاحٍ فَقَالَ: أَبْشِرْ أَيُّهَا الْأَمِيرُ قَدْ حَزَرْتُمْ وَلَا يَبْلُغُونَ أَرْبَعَةَ آلَافٍ، وَأَرْجُو أَنْ يَكُونَ خَاقَانُ عَقِيرَةَ اللَّهِ. فَصَفَّ أَسَدٌ أَصْحَابَهُ، وَعَبَّى خَاقَانُ أَصْحَابَهُ، فَلَمَّا الْتَقَوْا حَمَلَ الْحَارِثُ وَمَنْ مَعَهُ مِنَ الصُّغْدِ وَغَيْرِهِمْ، وَكَانُوا مَيْمَنَةَ خَاقَانَ عَلَى مَيْسَرَةِ أَسَدٍ، فَهَزَمَهُمْ فَلَمْ يَرُدَّهُمْ شَيْءٌ دُونَ رِوَاقِ أَسَدٍ، وَحَمَلَتْ مَيْمَنَةُ أَسَدٍ وَهُمُ الْجُوزَجَانُ وَالْأَزْدُ وَتَمِيمٌ عَلَيْهِمْ، فَانْهَزَمَ الْحَارِثُ وَمَنْ مَعَهُ وَانْهَزَمَتِ التُّرْكُ جَمِيعُهَا، وَحَمَلَ النَّاسُ جَمِيعًا فَتَفَرَّقَ التُّرْكُ فِي الْأَرْضِ لَا يَلْوُونَ عَلَى أَحَدٍ، فَتَبِعَهُمُ النَّاسُ مِقْدَارَ ثَلَاثَةِ فَرَاسِخَ يَقْتُلُونَ [ مَنْ يَقْدِرُونَ عَلَيْهِ ] حَتَّى انْتَهَوْا إِلَى أَغْنَامِهِمْ وَأَخَذُوا مِنْهَا أَكْثَرَ مِنْ مِائَةِ أَلْفٍ وَخَمْسِينَ أَلْفَ رَأْسٍ وَدَوَابَّ كَثِيرَةً. وَأَخَذَ خَاقَانُ طَرِيقًا فِي الْجَبَلِ وَالْحَارِثُ يَحْمِيهِ، وَسَارَ مُنْهَزِمًا، فَقَالَ الْجُوزَجَانِيُّ لِعُثْمَانَ بْنِ عَبْدِ اللَّهِ بْنِ الشِّخِّيرِ: إِنِّي لَأَعْلَمُ بِبِلَادِي وَبِطُرُقِهَا، فَهَلْ تَتْبَعُنِي لَعَلَّنَا نُهْلِكُ خَاقَانَ ؟ قَالَ: نَعَمْ، فَأَخَذَا طَرِيقًا وَسَارَا وَمَنْ مَعَهُمَا حَتَّى أَشْرَفُوا عَلَى خَاقَانَ فَأَوْقَعُوا بِهِ، فَوَلَّى مُنْهَزِمًا، فَحَوَى الْمُسْلِمُونَ عَسْكَرَ التُّرْكِ وَمَا فِيهِ مِنَ الْأَمْوَالِ، وَوَجَدُوا فِيهِ مِنْ نِسَاءِ الْعَرَبِ وَالْمُوَلِّيَاتِ مِنْ نِسَاءِ التُّرْكِ مِنْ كُلِّ شَيْءٍ. ( وَوَحِلَ بِخَاقَانَ بِرْذَوْنُهُ فَحَمَاهُ الْحَارِثُ بْنُ سُرَيْجٍ، وَلَمْ يُعْلِمِ النَّاسَ أَنَّهُ خَاقَانُ )، ( وَأَرَادَ الْخَصِيُّ الَّذِي لِخَاقَانَ أَنْ يَحْمِلَ امْرَأَةَ خَاقَانَ ) فَأَعْجَلُوهُ فَقَتَلَهَا، وَاسْتَنْقَذُوا مَنْ كَانَ مَعَ خَاقَانَ مِنَ الْمُسْلِمِينَ. وَتَتَبَّعَ أَسَدٌ خَيْلَ التُّرْكِ الَّتِي فَرَّقَهَا فِي الْغَارَةِ إِلَى مَرْوِ الرُّوذِ وَغَيْرِهَا فَقَتَلَ مَنْ قَدَرَ عَلَيْهِ مِنْهُمْ وَلَمْ يَنْجُ مِنْهُمْ غَيْرُ الْقَلِيلِ، وَرَجَعَ إِلَى بَلْخٍ. وَكَانَ بِشْرٌ الْكَرْمَانِيُّ فِي السَّرَايَا فَيُصِيبُونَ مِنَ التُّرْكِ الرَّجُلَ وَالرَّجُلَيْنِ وَأَكْثَرَ. وَمَضَى خَاقَانُ إِلَى طَخَارِسْتَانَ وَأَقَامَ عِنْدَ جَبْغَوَيْهِ الْخَزْلَجِيِّ، ثُمَّ ارْتَحَلَ إِلَى بِلَادِهِ، فَلَمَّا وَرَدَ أُشْرُوسَنَةَ تَلَقَّاهُ خَرَابُغْرَهْ أَبُو خَانَاجِزَهْ جَدُّ كَاوُوسَ أَبِي أَفْشِينَ بِكُلِّ مَا قَدَرَ عَلَيْهِ، وَكَانَ مَا بَيْنَهُمَا مُتَبَاعِدًا، إِلَّا أَنَّهُ أَحَبَّ أَنْ يَتَّخِذَ عِنْدَهُ يَدًا. ثُمَّ أَتَى خَاقَانُ بِلَادَهُ وَاسْتَعَدَّ لِلْحَرْبِ وَمُحَاصَرَةِ سَمَرْقَنْدَ، وَحَمَلَ الْحَارِثَ وَأَصْحَابَهُ عَلَى خَمْسَةِ آلَافِ بِرْذَوْنٍ. فَلَاعَبَ خَاقَانُ يَوْمًا كُورْصُولَ بِالنَّرْدِ عَلَى خَطَرٍ، فَتَنَازَعَا، فَضَرَبَ كُورْصُولُ يَدَ خَاقَانَ وَكَسَرَهَا، وَتَنَحَّى وَجَمَعَ جَمْعًا، وَبَلَغَهُ أَنَّ خَاقَانَ قَدْ حَلَفَ لَيَكْسِرَنَّ يَدَهُ، فَبَيَّتَ خَاقَانَ فَقَتَلَهُ، وَتَفَرَّقَتِ التُّرْكُ وَتَرَكُوهُ مُجَرَّدًا، فَأَتَاهُ نَفَرٌ مِنَ التُّرْكِ فَدَفَنُوهُ. وَاشْتَغَلَتِ التُّرْكُ يُغِيرُ بَعْضُهَا عَلَى بَعْضٍ، فَعِنْدَ ذَلِكَ طَمِعَ أَهْلُ الصُّغْدِ فِي الرَّجْعَةِ إِلَيْهَا. البشارة إلى هشام بن عبد الملك بقتل خاقان وَأَرْسَلَ أَسَدٌ مُبَشِّرًا إِلَى هِشَامِ بْنِ عَبْدِ الْمَلِكِ بِمَا فَتَحَ اللَّهُ عَلَيْهِمْ وَبِقَتْلِ خَاقَانَ، فَلَمْ يُصَدِّقْهُ وَقَالَ لِلرَّبِيعِ حَاجِبِهِ: لَا أَظُنُّ هَذَا صَادِقًا، اذْهَبْ فَعُدْهُ ثُمَّ سَلْهُ عَمَّا يَقُولُ، فَفَعَلَ مَا أَمَرَهُ بِهِ، فَأَخْبَرَهُ بِمَا أَخْبَرَ بِهِ هِشَامًا، ثُمَّ أَرْسَلَ أَسَدٌ مُبَشِّرًا آخَرَ فَوَقَفَ عَلَى بَابِ هِشَامٍ وَكَبَّرَ، فَأَجَابَهُ هِشَامٌ بِالتَّكْبِيرِ، فَلَمَّا انْتَهَى إِلَيْهِ أَخْبَرَهُ بِالْفَتْحِ، فَسَجَدَ شُكْرًا لِلَّهِ تَعَالَى، فَحَسَدَتِ الْقَيْسِيَّةُ أَسَدًا وَقَالُوا لِهِشَامٍ: اكْتُبْ بِطَلَبِ مُقَاتِلِ بْنِ حَيَّانَ النَّبَطِيِّ، فَسَيَّرَهُ أَسَدٌ إِلَى هِشَامٍ، فَلَمَّا دَخَلَ عَلَيْهِ أَخْبَرَهُ بِمَا كَانَ، فَقَالَ لَهُ هِشَامٌ: حَاجَتُكَ ؟ قَالَ: إِنَّ يَزِيدَ بْنَ الْمُهَلَّبِ أَخَذَ مِنْ أَبِي مِائَةَ أَلْفِ دِرْهَمٍ بِغَيْرِ حَقٍّ فَاسْتَحْلَفَهُ عَلَى ذَلِكَ. فَكَتَبَ إِلَى أَسَدٍ، فَرَدَّهَا عَلَيْهِ، وَقَسَّمَهَا مُقَاتِلٌ بَيْنَ وَرَثَةِ حَيَّانَ عَلَى كِتَابِ اللَّهِ تَعَالَى. قَالَ أَبُو الْهِنْدِيِّ يَذْكُرُ هَذِهِ الْوَقْعَةَ : أَبَا مُنْذِرٍ رُمْتَ الْأُمُورَ وَقِسْتَهَا وَسَاءَلْتَ عَنْهَا كَالْحَرِيصِ الْمُسَاوِمِ فَمَا كَانَ ذُو رَأْيٍ مِنَ النَّاسِ قِسْتَهُ بِرَأْيِكَ إِلَّا مِثْلَ رَأْيِ الْبَهَائِمِ أَبَا مُنْذِرٍ لَوْلَا مَسِيرُكَ لَمْ يَكُنْ عِرَاقٌ وَلَا انْقَادَتْ مُلُوكُ الْأَعَاجِمِ وَلَا حَجَّ بَيْتَ اللَّهِ مَنْ حَجَّ رَاكِبًا وَلَا عَمَرَ الْبَطْحَاءَ بَعْدَ الْمَوَاسِمِ وَكَمْ مِنْ قَتِيلٍ بَيْنَ سَانٍ وَجَزَّةٍ كَسِيرَ الْأَيَادِي مِنْ مُلُوكٍ قَمَاقِمِ تَرَكْتَ بِأَرْضِ الْجُوزَجَانِ تَزُورُهُ سِبَاعٌ وَعِقْبَانٌ لَحَزِّ الْغَلَاصِمِ وَذِي سُوقَةٍ فِيهِ مِنَ السَّيْفِ خَبْطَةٌ بِهِ رَمَقٌ مُلْقًى لِحَوْمِ الْحَوَائِمِ فَمِنْ هَارِبٍ مِنَّا وَمِنْ دَائِنٍ لَنَا أَسِيرٍ يُقَاسِي مُبْهَمَاتِ الْأَدَاهِمِ فَدَتْكَ نُفُوسٌ مِنْ تَمِيمٍ وَعَامِرٍ وَمِنْ مُضَرَ الْحَمْرَاءِ عِنْدَ الْمَآزِمِ هُمْ أَطْمَعُوا خَاقَانَ فِينَا فَأَصْبَحَتْ حَلَائِبُهُ تَرْجُو خُلُوَّ الْمَغَانِمِ وَكَانَ ابْنُ السَّايِجِيِّ الَّذِي أَخْبَرَ أَسَدًا بِمَجِيءِ خَاقَانَ قَدِ اسْتَخْلَفَهُ السَّبْلُ عَلَى مَمْلَكَتِهِ عِنْدَ مَوْتِهِ، وَأَوْصَاهُ بِثَلَاثِ خِصَالٍ، قَالَ: لَا تَسْتَطِلْ عَلَى أَهْلِ الْخُتُّلِ اسْتِطَالَتِي عَلَيْهِمْ، فَإِنِّي مَلِكٌ وَأَنْتَ لَسْتَ بِمَلِكٍ، إِنَّمَا أَنْتَ رَجُلٌ مِنْهُمْ، وَقَالَ لَهُ: اطْلُبِ الْحُنَيْشَ حَتَّى تَرُدَّهُ إِلَى بِلَادِكُمْ، فَإِنَّهُ الْمَلِكُ بَعْدِي، وَكَانَ الْحُنَيْشُ قَدْ هَرَبَ إِلَى الصِّينِ، وَقَالَ لَهُ: لَا تُحَارِبُوا الْعَرَبَ وَادْفَعُوهَا عَنْكُمْ بِكُلِّ حِيلَةٍ. فَقَالَ لَهُ ابْنُ السَّايِجِيِّ: أَمَّا تَرْكِي الِاسْتِطَالَةَ عَلَيْهِمْ وَرَدِّي الْحُنَيْشَ فَهُوَ الرَّأْيُ، وَأَمَّا قَوْلُكَ لَا تُحَارِبُوا الْعَرَبَ، فَكَيْفَ وَقَدْ كُنْتَ أَكْثَرَ الْمُلُوكِ مُحَارَبَةً لَهُمْ ؟ قَالَ السَّبْلُ: قَدْ جَرَّبْتُ قُوَّتَكُمْ بِقُوَّتِي فَمَا رَأَيْتُكُمْ تَقَعُونَ مِنِّي مَوْقِعًا، وَكُنْتُ إِذَا حَارَبْتُهُمْ لَمْ أُفْلِتْ مِنْهُمْ إِلَّا جَرِيضًا، وَإِنَّكُمْ إِذَا حَارَبْتُمُوهُمْ هَلَكْتُمْ. فَهَذَا الَّذِي كَرَّهَ إِلَى ابْنِ السَّايِجِيِّ مُحَارِبَةَ الْعَرَبِ. مدح بعض الشعراء لأسد بن عبد الله لانتصاره وقتله خاقان وَقَدْ قَالَ بَعْضُ الشُّعَرَاءِ فِي أَسَدٍ يَمْدَحُهُ عَلَى ذَلِكَ: لَوْ سِرْتَ فِي الْأَرْضِ تَقِيسُ الْأَرْضَا تَقِيسُ مِنْهَا طُولَهَا وَالْعَرْضَا لَمْ تَلْقَ خَيْرًا مَرَّةً وَنَقْضَا مِنَ الْأَمِيرِ أَسَدٍ وَأَمْضَى أَفْضَى إِلَيْنَا الْخَيْرَ حِينَ أَفْضَى وَجَمَعَ الشَّمْلَ وَكَانَ رَفْضَا مَا فَاتَهُ خَاقَانُ إِلَّا رَكْضَا قَدْ فَضَّ مِنْ جُمُوعِهِ مَا فَضَّا يَا بْنَ سُرَيْجٍ قَدْ لَقِيتَ حَمْضَا حَمْضًا بِهِ يُشْفَى صُدَاعُ الْمَرْضَى
✧ Mention of the killing of the Khāqān in the year 119 AH The reason for that was that Asad b. ʿAbd Allāh, the governor of Khurāsān, acted as deputy for his brother Khālid b. ʿAbd Allāh over Iraq. Then he marched with his armies to the city of Khuttal and conquered it. His troops spread out through its land, killing, taking captives, and seizing booty. Ibn al-Sāyijī wrote to the Khāqān, who was at Nawākith, informing him of Asad's entry into Khuttal, the dispersal of his troops there, and that he was in a vulnerable state. When his letter reached him, he ordered his companions to prepare and set out. When Ibn al-Sāyijī sensed the coming of the Khāqān, he sent to Asad: "Depart from Khuttal, for the Khāqān is bearing down upon you." But he insulted the messenger and did not believe him. Ibn al-Sāyijī then sent: "I did not lie to you; I am the one who informed him of your entry and the dispersal of your army, and that it was an opportunity for him, and I asked him for reinforcements. If he meets you in this state, he will overcome you, and the Arabs will blame me forever as long as I live, and the Khāqān will lord it over me, and his burden will become heavy upon me. He said: 'I drove the Arabs out of your land and restored your kingdom to you.'" So Asad knew that he had told the truth. He ordered the heavy baggage to be sent ahead, placing Ibrāhīm b. ʿĀṣim al-ʿUqaylī in charge of it, and he sent out the elders with him. The baggage set out, accompanied by the people of Ṣaghāniyān and Ṣaghān Khudhāh. Asad then came from Khuttal toward the Jabal al-Milḥ intending to cross the river of Balkh. Ibrāhīm b. ʿĀṣim had already crossed over with the captives and what they had taken. Asad looked out over the river and stayed for the day. On the next day, he crossed the river at a ford, and the people began to cross. The Khāqān caught up with them and killed those who had not yet crossed the river. The outpost was held by the Azd and Tamīm; they fought the Khāqān and were routed. The Khāqān advanced, and the Muslims thought that he would not cross the river to them. But when the Khāqān saw the river, he ordered the Turks to cross it. They crossed, and the Muslims entered their camp. The Turks took whatever they saw outside. The servant boys came out and struck them with clubs, so the Turks withdrew. Asad and the Muslims spent the night there, and he drew up his companions in formation during the night. When morning came, he did not see the Khāqān. He consulted his companions, and they said to him: "Accept the respite." He said: "This is no respite! This is a calamity! The Khāqān gained yesterday from the soldiers and weapons, and nothing prevents him from attacking us today except that some of the captives he took told him of the location of the baggage ahead of us, so he went seeking it out of greed." So he set out and sent scouts. When evening came, he consulted the people about whether to halt or continue marching. The people said: "Accept the respite. What could the loss of wealth matter when we and the people of Khurāsān are safe?" Naṣr b. Sayyār remained silent with his head lowered. Asad said to him: "What is wrong with you that you do not speak?" He said: "O Commander, there are two alternatives, either of which is to your advantage: if you march, you may relieve those with the baggage and save them; if you reach them and they have perished, you will have crossed a difficult stretch that must be crossed." Asad accepted his view and marched for the rest of the day. Asad summoned Saʿīd al-Ṣaghīr, the client of Bāhilah, who was a horseman in the land of Khuttal, and wrote with him a letter to Ibrāhīm ordering him to prepare and informing him of the Khāqān's march against him. He said to him: "Travel with the utmost speed." Saʿīd asked him for his horse al-Dhabūb. Asad said: "By my life, if you risk your life and I begrudge you the horse, I would indeed be base." So he gave it to him. Saʿīd took a spare horse with him and set out. When he came parallel to the Turks, who had marched toward the baggage, their vanguard pursued him, so he mounted al-Dhabūb and they could not catch him. He brought the letter to Ibrāhīm. The Khāqān marched to the baggage, and Ibrāhīm had dug a trench. He came upon them while they were standing at it. He ordered the Sughd to fight them, but the Muslims routed them. The Khāqān climbed a hill and began looking to see some weak point from which to attack, as was his habit. When he climbed the hill, he saw behind the camp an island before which there was a ford. He summoned some of the Turk commanders and ordered them to cross above the camp until they reached the island, then descend until they came upon the Muslim camp from behind, beginning with the non-Arabs and the people of Ṣaghāniyān. He said to them: "If they fall back toward you, we will enter." They did so and entered from the direction of the non-Arabs. They killed Ṣaghān Khudhāh and most of his companions, took their wealth, entered Ibrāhīm's camp, and seized everything in it. The Muslims abandoned their formation and gathered in one place, sensing destruction. Then a dust cloud rose, and there was Asad with his troops coming to them. The Turks lifted off them and withdrew to the place where the Khāqān was. Ibrāhīm marveled at their restraint, though they had prevailed and killed whom they killed, and he did not hope for Asad's arrival. Asad had urged the march onward and advanced until he stood on the hill where the Khāqān had been. The Khāqān had withdrawn toward the side of the mountain. Those who had remained with the baggage came out to Asad, and many of them had been killed. The Khāqān departed with the captives, laden camels, and slave girls. The Khāqān ordered a man who was with him from the companions of al-Ḥārith b. Surayj to call out to Asad: "You have had a raid beyond the river; indeed your eagerness is intense. There was ample room to avoid Khuttal, but it is the land of my fathers and forefathers." Asad said: "Perhaps Allah will exact vengeance upon you." Asad marched to Balkh and encamped in its meadow until winter came. Then he dispersed the people into houses and entered the city. Al-Ḥārith b. Surayj was in the region of Ṭakhāristān and joined the Khāqān. In the middle of winter, the Khāqān advanced. After Asad had left, he had come to Ṭakhāristān and stayed with Jabghūyah. Now he advanced and came to al-Jūzjān and sent out raiding parties. The reason for his coming was that al-Ḥārith informed him that Asad had no strength, that not many troops remained with him, and that he had halted at Jazza. The news reached Asad that the Khāqān had halted at Jazza. He ordered fires to be raised in the city, and people came from the rural districts. Asad arose in the morning and performed the Festival prayer, the Festival of the Sacrifice, and delivered a sermon to the people. He said: "The enemy of Allah, al-Ḥārith, has brought in the tyrant to extinguish Allah's light and change His religion, and Allah will humiliate him, if Allah wills. Your enemy has struck some of your brothers. If Allah wills your victory, your small numbers and their great numbers will not harm you. So seek Allah's help. The closest a servant is to his Lord is when he places his forehead on the ground for Him. I am going to descend and place my forehead, so prostrate to Him and supplicate sincerely." They did so and raised their heads, not doubting victory. Then he descended and offered his sacrifice. Asad consulted the people about marching against the Khāqān. Some said: "Guard the city of Balkh and write to Khālid and the caliph seeking reinforcements." Others said: "Take the road of Zamm and beat the Khāqān to Marw." Others said: "Rather go out against them." This last agreed with Asad's view, for he had resolved to meet them. He set out with the people, numbering seven thousand from the people of Khurāsān and Syria. He left al-Kirmānī b. ʿAlī as his deputy over Balkh and ordered him not to let anyone leave the city even if the Turks beat at its gate. He halted at one of the gates of Balkh and prayed two rakʿahs with the people, prolonging them. Then he faced the qiblah and called out to the people: "Supplicate Allah, the Exalted." He prolonged the supplication. When he finished, he said: "You are granted victory, by the Lord of the Kaʿbah, if Allah, the Exalted, wills!" Then he marched. When he crossed the bridge of ʿAṭāʾ, he halted and wanted to stay until the people caught up with him. Then he ordered departure and said: "We have no need of the laggards." Then he set out, with Sālim b. Manṣūr al-Bajalī commanding his vanguard of three hundred. He encountered three hundred Turks serving as the Khāqān's vanguard. He captured their leader and seven men with him, and the rest fled. The Turk was brought to Asad and wept. Asad said: "What makes you weep?" He said: "I do not weep for myself, but I weep for the destruction of the Khāqān. He has dispersed his troops between himself and Marw." Asad marched until he overlooked the city of al-Jūzjān, and he halted two parasangs from the Khāqān. The Khāqān had already plundered it. When morning came, the two armies came into view of each other. The Khāqān said to al-Ḥārith b. Surayj: "Did you not tell me that Asad had no strength? These armies have advanced—who is this?" He said: "This is Muḥammad b. al-Muthannā and his banner." The Khāqān sent out a vanguard and said: "Look whether you see on the camels a couch and chairs." They returned and told him that they had seen them. The Khāqān said: "This is Asad." Asad advanced about a bowshot. Sālim b. Janāḥ met him and said: "Rejoice, O Commander! You have estimated them; they do not reach four thousand. I hope the Khāqān will be Allah's sacrificial offering." Asad drew up his companions in ranks, and the Khāqān marshaled his. When they met, al-Ḥārith and those with him of the Sughd and others, who were on the Khāqān's right wing, charged against Asad's left wing and routed them, nothing stopping them short of Asad's pavilion. Then Asad's right wing, consisting of the people of al-Jūzjān, the Azd, and Tamīm, charged them. Al-Ḥārith and those with him fled, and all the Turks fled. The people all charged, and the Turks scattered across the land, not turning back toward anyone. The people pursued them for about three parasangs, killing those they could catch, until they reached their flocks, from which they took more than one hundred and fifty thousand head and many mounts. The Khāqān took a mountain road while al-Ḥārith protected him, and he fled defeated. The man of al-Jūzjān said to ʿUthmān b. ʿAbd Allāh b. al-Shikhkhīr: "I know my own land and its roads. Will you follow me so that perhaps we may destroy the Khāqān?" He said: "Yes." So the two of them and those with them took a road and marched until they looked down upon the Khāqān and fell upon him. He turned in flight. The Muslims seized the Turk camp and all the wealth in it, and they found there women of the Arabs and enslaved women from the Turk women—everything. (The Khāqān's jade got stuck in mud, and al-Ḥārith b. Surayj protected him, not letting the people know that he was the Khāqān.) (The eunuch belonging to the Khāqān wanted to carry off the Khāqān's wife, but they overtook him and killed her, and they rescued those Muslims who were with the Khāqān.) Asad pursued the Turk cavalry that had been dispersed in raiding toward Marw al-Rūdh and elsewhere, killing those of them he could catch, and none of them escaped except a few. He returned to Balkh. Bishr al-Kirmānī was among those in raiding parties who would strike the Turks, taking one man, two men, or more. The Khāqān went on to Ṭakhāristān and stayed with Jabghūyah al-Khazlajī. Then he departed for his own land. When he reached Ushrūsanah, Kharābughrah Abū Khānājizah, the grandfather of Kāwūs, father of Afshīn, met him with everything he could muster. There had been distance between them, but he wished to earn a favor with him. Then the Khāqān came to his own land and prepared for war and the siege of Samarqand, and he mounted al-Ḥārith and his companions on five thousand jades. One day the Khāqān was playing backgammon with Kūrṣūl for a stake when they quarreled. Kūrṣūl struck the Khāqān's hand and broke it, then withdrew and gathered a force. He learned that the Khāqān had sworn to break his hand, so he attacked the Khāqān by night and killed him. The Turks scattered and left him stripped. A few Turks came and buried him. The Turks then became occupied raiding one another, and at that the people of Sughd aspired to return. Asad sent a bringer of good tidings to Hishām b. ʿAbd al-Malik about the victory Allah granted them and the killing of the Khāqān. Hishām did not believe him and said to al-Rabīʿ, his chamberlain: "I do not think this man is truthful. Go and repeat his words back to him, then ask him what he says." Al-Rabīʿ did as he was commanded, and the messenger repeated what he had told Hishām. Then Asad sent another bringer of good tidings, who stood at Hishām's gate and proclaimed the takbīr. Hishām answered with the takbīr. When he reached him, he informed him of the victory, and Hishām prostrated in gratitude to Allah, the Exalted. The Qaysī faction envied Asad and said to Hishām: "Write demanding Muqātil b. Ḥayyān al-Nabaṭī." So Asad sent Muqātil to Hishām. When he entered upon him, he told him what had happened. Hishām said to him: "What is your request?" He said: "Yazīd b. al-Muhallab took from my father one hundred thousand dirhams without right, so make him swear an oath about that." Hishām wrote to Asad, who returned the money to him, and Muqātil divided it among the heirs of Ḥayyān according to the Book of Allah, the Exalted. Abū al-Hindī said, mentioning this battle: Abū Mundhir, you sought out great matters and weighed them, and asked about them like a keen bargainer. There was no man of sound judgment whose judgment you measured against your judgment but it was like the judgment of beasts. Abū Mundhir, had it not been for your march, there would be no Iraq, nor would the kings of the non-Arabs have submitted. No one would have made pilgrimage to the House of Allah riding, and the plain of Makkah would not have flourished after the seasons of pilgrimage. How many a slain man between Sān and Jazza, with broken arms, from among the kings of the Ḥabashah! You left them in the land of al-Jūzjān, visited by beasts and eagles to cut their throats. And many a common man there has a sword stroke upon him, still gasping, cast aside for the circling birds of prey. So some flee from us, and some are in our debt, a captive enduring the fearsome darkness. May souls ransom you from Tamīm and ʿĀmir and from the ruddy Muḍar at the narrow passes. They made the Khāqān covetous of us, so his milch camels came to hope for the emptying of the spoils. Ibn al-Sāyijī, the one who informed Asad of the Khāqān's coming, had been appointed by al-Sabl as his successor over his kingdom at his death, and al-Sabl had given him three pieces of advice. He said: "Do not lord it over the people of Khuttal as I did over them, for I was a king and you are not a king; you are only a man from among them." He also said to him: "Seek out al-Ḥunayish until you restore him to your land, for he is the king after me." Al-Ḥunayish had fled to China. And he said to him: "Do not fight the Arabs, but fend them off from you by every stratagem." Ibn al-Sāyijī said to him: "As for my refraining from lording it over them and restoring al-Ḥunayish, that is sound counsel. But as for your saying 'do not fight the Arabs,' how can that be, when you were the most warlike of kings against them?" Al-Sabl said: "I have tested your strength against mine, and I did not see you deal with me effectively. But when I fought them, I never escaped them except gasping for breath. And if you fight them, you will perish." This was what made Ibn al-Sāyijī dislike fighting the Arabs. Some poets said in praise of Asad for his victory and killing of the Khāqān: If you were to travel the earth measuring it, measuring its length and breadth, you would not find anyone better in success and breaking the enemy than the Amir Asad, nor anyone more resolute. He brought goodness to us when he was granted authority, and gathered the scattered community that had been dispersed. The Khāqān did not escape him except by galloping; he scattered of his hosts what he scattered. O Ibn Surayj, you have met with bitter plants, bitter plants by which the headache of the sick is cured.
Tarikh (al-Tabari) 2557No grade recorded
قَتْلِ الْمُغِيرَةِ بْنِ سَعِيدٍ وَبَيَانٍ وفِي سنة تسع عشرة ومائة خَرَجَ الْمُغِيرَةُ بْنُ سَعِيدٍ وَبَيَانٌ فِي سِتَّةِ نَفَرٍ، وَكَانُوا يُسَمَّوْنَ الْوُصَفَاءَ، وَكَانَ الْمُغِيرَةُ سَاحِرًا، وَكَانَ يَقُولُ: لَوْ أَرَدْتُ أَنْ أُحْيِيَ عَادًا وَثَمُودَ وَقُرُونًا بَيْنَ ذَلِكَ كَثِيرَةً لَفَعَلْتُ. وَبَلَغَ خَالِدَ بْنَ عَبْدِ اللَّهِ الْقَسْرِيَّ خُرُوجُهُمْ بِظَهْرِ الْكُوفَةِ وَهُوَ يَخْطُبُ فَقَالَ: أَطْعِمُونِي مَاءً، فَقَالَ يَحْيَى بْنُ نَوْفَلَ فِي ذَلِكَ: أَخَالِدُ لَا جَزَاكَ اللَّهُ خَيْرًا وَأَيْرٌ فِي حِرِّ أُمِّكَ مِنْ أَمِيرِ وَكُنْتَ لَدَى الْمُغِيرَةِ عَبْدَ سَوْءٍ تَبُولُ مِنَ الْمَخَافَةِ لِلزَّئِيرِ وَقُلْتَ لِمَا أَصَابَكَ أَطْعِمُونِي شَرَابًا ثُمَّ بُلْتَ عَلَى السَّرِيرِ لِأَعْلَاجٍ ثَمَانِيَةٍ وَشَيْخٍ كَبِيرِ السِّنِّ لَيْسَ بِذِي نَصِيرِ فَأَرْسَلَ خَالِدٌ فَأَخَذَهُمْ. قَالَ سَعِيدُ بْنُ مُرَادَابَنْدَ: رَأَيْتُ خَالِدًا حِينَ أُتِيَ بِالْمُغِيرَةِ وَبَيَانٍ فِي سِتَّةِ نَفَرٍ أَوْ سَبْعَةٍ، أَمَرَ بِسَرِيرِهِ فَأُخْرِجَ إِلَى الْمَسْجِدِ الْجَامِعِ، وَأَمَرَ بِأَطْنَانِ قَصَبٍ وَنِفْطٍ، فَأُحْضِرَا ثُمَّ أَمَرَ الْمُغِيرَةَ أَنْ يَتَنَاوَلَ طُنًّا فَتَأَنَّى، فَصُبِّتِ السِّيَاطُ عَلَى رَأْسِهِ، فَتَنَاوَلَ طُنًّا فَاحْتَضَنَهُ، فَشَدَّ عَلَيْهِ، ثُمَّ صُبَّ عَلَيْهِ وَعَلَى الطُّنِّ نِفْطٌ ثُمَّ أُلْهِبَتْ فِيهِمَا النَّارُ فَاحْتَرَقَا، ثُمَّ أَمَرَ الرَّهْطَ فَفَعَلُوا كَذَلِكَ. ثُمَّ أَمَرَ بَيَانًا آخِرَهُمْ فَتَقَدَّمَ إِلَى الطُّنِّ مُبَادِرًا فَاحْتَضَنَهُ، فَقَالَ خَالِدٌ: وَيْلَكُمْ فِي كُلِّ أَمْرِكُمْ تَحْمُقُونَ، هَلَّا رَأَّسْتُمْ هَذَا لَا الْمُغِيرَةَ، ثُمَّ أَحْرَقَهُ. وَأَرْسَلَ إِلَى مَالِكِ بْنِ أَعْيَنَ الْجَرْمِيِّ فَسَأَلَهُ، فَصَدَقَهُ، فَتَرَكَهُ. وَكَانَ رَأْيُ الْمُغِيرَةِ التَّجْسِيمَ، يَقُولُ: إِنَّ اللَّهَ عَلَى صُورَةِ رَجُلٍ عَلَى رَأْسِهِ تَاجٌ، وَإِنَّ أَعْضَاءَهُ عَلَى عَدَدِ حُرُوفِ الْهِجَاءِ وَيَقُولُ مَا لَا يَنْطِقُ بِهِ لِسَانٌ، تَعَالَى اللَّهُ عَنْ ذَلِكَ، يَقُولُ: إِنَّ اللَّهَ تَعَالَى لَمَّا أَرَادَ أَنْ يَخْلُقَ تَكَلَّمَ بِاسْمِهِ الْأَعْظَمِ فَطَارَ فَوَقَعَ عَلَى تَاجِهِ، ثُمَّ كَتَبَ بِإِصْبَعِهِ عَلَى كَفِّهِ أَعْمَالَ عِبَادِهِ مِنَ الْمَعَاصِي وَالطَّاعَاتِ، فَلَمَّا رَأَى الْمَعَاصِيَ ارْفَضَّ عَرَقًا، فَاجْتَمَعَ مِنْ عَرَقِهِ بَحْرَانِ أَحَدُهُمَا مِلْحٌ مُظْلِمٌ وَالْآخَرُ عَذْبٌ نَيِّرٌ، ثُمَّ اطَّلَعَ فِي الْبَحْرِ فَرَأَى ظِلَّهُ فَذَهَبَ لِيَأْخُذَهُ فَطَارَ فَأَدْرَكَهُ، فَقَلَعَ عَيْنَيْ ذَلِكَ الظِّلِّ وَمَحَقَهُ، فَخَلَقَ مِنْ عَيْنَيْهِ الشَّمْسَ وَسَمَاءً أُخْرَى، وَخَلَقَ مِنَ الْبَحْرِ الْمِلْحِ الْكُفَّارَ، وَمِنَ الْبَحْرِ الْعَذْبِ الْمُؤْمِنِينَ، وَكَانَ يَقُولُ بِإِلَهِيَّةِ عَلِيٍّ وَتَكْفِيرِ أَبِي بَكْرٍ وَعُمَرَ وَسَائِرِ الصَّحَابَةِ إِلَّا مَنْ ثَبَتَ مَعَ عَلِيٍّ، وَكَانَ يَقُولُ: إِنَّ الْأَنْبِيَاءَ لَمْ يَخْتَلِفُوا فِي شَيْءٍ مِنَ الشَّرَائِعِ، وَكَانَ يَقُولُ بِتَحْرِيمِ مَاءِ الْفُرَاتِ وَكُلِّ نَهْرٍ أَوْ عَيْنٍ أَوْ بِئْرٍ وَقَعَتْ فِيهِ نَجَاسَةٌ، وَكَانَ يَخْرُجُ إِلَى الْمَقْبَرَةِ فَيَتَكَلَّمُ فَيُرَى أَمْثَالُ الْجَرَادِ عَلَى الْقُبُورِ. وَجَاءَ الْمُغِيرَةُ إِلَى مُحَمَّدٍ الْبَاقِرِ فَقَالَ لَهُ: أَقْرِرْ أَنَّكَ تَعْلَمُ الْغَيْبَ حَتَّى أَجْبِيَ لَكَ الْعِرَاقَ. فَنَهَرَهُ وَطَرَدَهُ. وَجَاءَ إِلَى ابْنِهِ جَعْفَرِ بْنِ مُحَمَّدٍ الصَّادِقِ فَقَالَ لَهُ مِثْلَ ذَلِكَ، فَقَالَ: أَعُوذُ بِاللَّهِ ! وَكَانَ الشَّعْبِيُّ يَقُولُ لِلْمُغِيرَةِ: مَا فَعَلَ الْإِمَامُ ؟ فَيَقُولُ: أَتَتَهَزَّأُ بِهِ ؟ فَيَقُولُ: لَا إِنَّمَا أَتَهَزَّأُ بِكَ. وَأَمَّا بَيَانٌ فَإِنَّهُ يَقُولُ بِإِلَهِيَّةِ عَلِيٍّ، وَإِنَّ الْحَسَنَ وَالْحُسَيْنَ إِلَهَانِ، وَمُحَمَّدَ ابْنَ الْحَنَفِيَّةِ بَعْدَهُمْ، ثُمَّ بَعْدَهُ ابْنُهُ أَبُو هَاشِمِ بْنِ مُحَمَّدٍ بِنَوْعٍ مِنَ التَّنَاسُخِ، وَكَانَ يَقُولُ: إِنَّ اللَّهَ تَعَالَى يَفْنَى جَمِيعُهُ إِلَّا وَجْهَهُ، وَيَحْتَجُّ بِقَوْلِهِ: ( وَيَبْقَى وَجْهُ رَبِّكَ ذُو الْجَلَالِ وَالْإِكْرَامِ ). تَعَالَى اللَّهُ عَمَّا يَقُولُ الظَّالِمُونَ وَالْجَاحِدُونَ عُلُوًّا كَبِيرًا. وَادَّعَى النُّبُوَّةَ، وَزَعَمَ أَنَّهُ الْمُرَادُ بِقَوْلِهِ تَعَالَى: ( هَذَا بَيَانٌ لِلنَّاسِ ). وَذَكَرَ ابْنُ جَرِيرٍ لَهُ غَيْرَ ذَلِكَ مِنَ الْأَحْوَالِ الَّتِي تَدُلُّ عَلَى سِحْرِهِ وَفُجُورِهِ.
✧ THE KILLING OF AL-MUGHĪRAH B. SAʿĪD AND BAYĀN In the year one hundred and nineteen, al-Mughīrah b. Saʿīd and Bayān came out in a group of six men. They were called al-Wuṣafāʾ. Al-Mughīrah was a sorcerer, and he used to say: “If I wanted to revive ʿĀd, Thamūd, and many generations between them, I would do it.” Khālid b. ʿAbd Allāh al-Qasrī learned of their rising at the outskirts of al-Kūfah while he was delivering a sermon, and he said: “Give me water to drink.” Yaḥyā b. Nawfal said about that: Akhālid, may God not reward you well—and a penis in your mother's vulva is better than an emir! You were, with al-Mughīrah, a bad slave, Urinat from fear of the lion's roar. And you said, when it befell you: “Give me A drink,” then you urinated upon the couch For eight uncircumcised men and an old man Of advanced age, with no helper. Then Khālid sent and seized them. Saʿīd b. Murādabandah said: I saw Khālid when al-Mughīrah and Bayān were brought in a group of six or seven. He ordered his bed to be brought out to the congregational mosque, and he ordered bundles of reeds and naphtha, and they were brought. Then he ordered al-Mughīrah to take hold of a bundle. He hesitated, so whips were poured upon his head. He took a bundle and hugged it, and he was bound to it. Then naphtha was poured over him and the bundle, and fire was kindled in them, and they burned. Then he ordered the group, and they did likewise. Then he ordered Bayān, the last of them. He advanced to the bundle hastily and hugged it. Khālid said: “Woe to you! In all your affairs you are foolish. Why did you not make this one your leader instead of al-Mughīrah?” Then he burned him. He sent for Mālik b. Aʿyan al-Jarmī and questioned him, and he told him the truth, so he left him. Al-Mughīrah's doctrine was anthropomorphism (al-tajsīm). He used to say that God is in the form of a man, with a crown on His head, and that His limbs are as numerous as the letters of the alphabet. He used to say what the tongue cannot utter—God is exalted above that. He used to say that God, may He be exalted, when He wanted to create, spoke His greatest name, and it flew and fell upon His crown. Then He wrote with His finger upon His palm the deeds of His servants, both acts of disobedience and acts of obedience. When He saw the acts of disobedience, He broke out in sweat, and from His sweat two seas gathered: one salty and dark, the other sweet and bright. Then He looked into the sea and saw His shadow. He went to seize it, but it flew, and He caught it. He plucked out the eyes of that shadow and obliterated it. From its eyes He created the sun and another heaven. From the salty sea He created the unbelievers, and from the sweet sea the believers. He used to proclaim the divinity of ʿAlī and declare Abū Bakr, ʿUmar, and the rest of the Companions to be unbelievers, except those who remained steadfast with ʿAlī. He used to say that the prophets did not differ in anything of the religious laws. He used to declare forbidden the water of the Euphrates and every river, spring, or well into which impurity had fallen. He would go out to the graveyard and speak, and something like locusts would be seen upon the graves. Al-Mughīrah came to Muḥammad al-Bāqir and said to him: “Acknowledge that you know the unseen, and I will collect the land tax of Iraq for you.” So he rebuked him and drove him away. He came to his son Jaʿfar b. Muḥammad al-Ṣādiq and said to him the like of that, and he said: “I seek refuge in God!” Al-Shaʿbī used to say to al-Mughīrah: “What has the Imam done?” He would say: “Are you mocking him?” He would say: “No, I am only mocking you.” As for Bayān, he used to proclaim the divinity of ʿAlī, and that al-Ḥasan and al-Ḥusayn were two gods, and Muḥammad b. al-Ḥanafiyyah after them, then after him his son Abū Hāshim b. Muḥammad by a kind of metempsychosis. He used to say that God, may He be exalted, will wholly perish except His face, and he would cite His saying: “And the face of your Lord, full of majesty and honor, shall remain” [Q 55:27]. God is exalted above what the wrongdoers and deniers say, in great loftiness. He claimed prophethood and asserted that he was the one intended by His saying, may He be exalted: “This is a clear statement (bayān) for mankind” [Q 3:138]. Ibn Jarīr mentioned other things about him that indicate his sorcery and wickedness.
Tarikh (al-Tabari) 2558No grade recorded
ذِكْرُ خَبَرِ الْخَوَارِجِ هَذِهِ السَّنَةَ وَفِي سنة تسع عشرة ومائة خَرَجَ بُهْلُولُ بْنُ بِشْرٍ الْمُلَقَّبُ كُثَارَةُ، وَهُوَ مِنَ الْمَوْصِلِ مِنْ شَيْبَانَ. وَكَانَ مَنْزِلُهُ بِدَابِقَ، وَكَانَ يَتَأَلَّهُ، فَقِيلَ: وَكَانَ سَبَبُ خُرُوجِهِ أَنَّهُ خَرَجَ يُرِيدُ الْحَجَّ، فَأَمَرَ غُلَامَهُ يَبْتَاعُ لَهُ خَلًّا بِدِرْهَمٍ، فَأَتَاهُ بِخَمْرٍ، فَأَمَرَهُ بَرَدِّهَا وَأَخَذَ الدِّرْهَمَ، فَلَمْ يُجِبْهُ صَاحِبُ الْخَمْرِ إِلَى ذَلِكَ، فَجَاءَ بُهْلُولٌ إِلَى عَامِلِ الْقَرْيَةِ، وَهِيَ مِنَ السَّوَادِ، فَكَلَّمَهُ، فَقَالَ الْعَامِلُ: الْخَمْرُ خَيْرٌ مِنْكَ وَمِنْ قَوْلِكَ. فَمَضَى فِي حَجِّهِ وَقَدْ عَزَمَ عَلَى الْخُرُوجِ، فَلَقِيَ بِمَكَّةَ مَنْ كَانَ عَلَى مِثْلِ رَأْيِهِ، فَاتَّعَدُوا قَرْيَةً مِنْ قُرَى الْمَوْصِلِ، فَاجْتَمَعُوا بِهَا، وَهُمْ أَرْبَعُونَ رَجُلًا، وَأَمَّرُوا عَلَيْهِمْ بُهْلُولًا، وَكَتَمُوا أَمْرَهُمْ وَجَعَلُوا لَا يَمُرُّونَ بِعَامِلٍ إِلَّا أَخْبَرُوهُ أَنَّهُمْ قَدِمُوا مِنْ عِنْدِ هِشَامٍ عَلَى بَعْضِ الْأَعْمَالِ، وَأَخَذُوا دَوَابَّ الْبَرِيدِ، فَلَمَّا انْتَهَوْا إِلَى الْقَرْيَةِ الَّتِي ابْتَاعَ الْغُلَامُ بِهَا الْخَمْرَ قَالَ بُهْلُولٌ: نَبْدَأُ بِهَذَا الْعَامِلِ فَنَقْتُلُهُ. فَقَالَ أَصْحَابُهُ: نَحْنُ نُرِيدُ قَتْلَ خَالِدٍ، فَإِنْ بَدَأْنَا بِهَذَا شُهِرَ أَمْرُنَا وَحَذِرَنَا خَالِدٌ وَغَيْرُهُ، فَنَشَدْنَاكَ اللَّهَ أَنْ نَقْتُلَ هَذَا فَيُفْلِتُ مِنَّا خَالِدٌ الَّذِي يَهْدِمُ الْمَسَاجِدَ، وَيَبْنِي الْبِيَعَ وَالْكَنَائِسَ، وَيُوَلِّي الْمَجُوسَ عَلَى الْمُسْلِمِينَ، وَيُنْكِحُ أَهْلَ الذِّمَّةِ الْمُسْلِمَاتِ، لَعَلَّنَا نَقْتُلُهُ فَيُرِيحُ اللَّهُ مِنْهُ. قَالَ: وَاللَّهِ لَا أَدَعُ مَا يَلْزَمُنِي لِمَا بَعْدَهُ، وَأَرْجُو أَنْ أَقْتُلَ هَذَا وَخَالِدًا، فَقَتَلَهُ، فَعَلِمَ بِهِمُ النَّاسُ أَنَّهُمْ خَوَارِجُ، وَهَرَبُوا، وَخَرَجَتِ الْبَرِيدُ إِلَى خَالِدٍ فَأَعْلَمُوهُ بِهِمْ، وَلَا يَدْرُونَ مَنْ رَئِيسُهُمْ. فَخَرَجَ خَالِدٌ مِنْ وَاسِطٍ وَأَتَى الْحِيرَةَ، وَكَانَ بِهَا جُنْدٌ قَدْ قَدِمُوا مِنَ الشَّامِ مَدَدًا لِعَامِلِ الْهِنْدِ، فَأَمَرَهُمْ خَالِدٌ بِقِتَالِهِ وَقَالَ: مَنْ قَتَلَ مِنْهُمْ رَجُلًا أَعْطَيْتُهُ عَطَاءً سِوَى مَا أَخَذَ فِي الشَّامِ، وَأَعْفَيْتُهُ مِنَ الْخُرُوجِ إِلَى الْهِنْدِ. فَسَارَعُوا إِلَى ذَلِكَ، فَتَوَجَّهَ مُقَدِّمُهُمْ، وَهُوَ مِنْ بَنِي الْقَيْنِ، وَمَعَهُ سِتُّمِائَةٍ مِنْهُمْ، فَضَمَّ إِلَيْهِ خَالِدٌ مِائَتَيْنِ مِنَ الشُّرَطِ، فَالْتَقَوْا عَلَى الْفُرَاتِ، فَقَالَ الْقَيْنِيُّ لِمَنْ مَعَهُ مِنَ الشُّرَطِ: لَا تَكُونُوا مَعَنَا لِيَكُونَ الظَّفَرُ لَهُ وَلِأَصْحَابِهِ. وَخَرَجَ إِلَيْهِمْ فَحَمَلَ عَلَى الْقَيْنِيِّ فَأَنْفَذَهُ، وَانْهَزَمَ أَهْلُ الشَّامِ وَالشُّرَطِ، وَتَبِعَهُمْ بُهْلُولٌ وَأَصْحَابُهُ يَقْتُلُونَهُمْ حَتَّى بَلَغُوا الْكُوفَةَ. فَأَمَّا أَهْلُ الشَّامِ فَكَانُوا عَلَى خَيْلٍ جِيَادٍ فَفَاتُوهُ، وَأَمَّا شُرَطُ الْكُوفَةِ فَأَدْرَكَهُمْ، فَقَالُوا: اتَّقِ اللَّهَ فِينَا فَإِنَّا مُكْرَهُونَ مَقْهُورُونَ، فَجَعَلَ يَقْرَعُ رُءُوسَهُمْ بِالرُّمْحِ وَيَقُولُ: النَّجَاءَ النَّجَاءَ. فَوَجَدَ بُهْلُولٌ مَعَ الْقَيْنِيِّ بَدْرَةً فَأَخَذَهَا. وَكَانَ فِي الْكُوفَةِ سِتَّةٌ يَرَوْنَ رَأْيَ بُهْلُولٍ، فَخَرَجُوا إِلَيْهِ فَقُتِلُوا بِصَرِيفِينَ، فَخَرَجَ بُهْلُولٌ وَمَعَهُ الْبَدْرَةُ قَالَ: مَنْ قَتَلَ هَؤُلَاءِ حَتَّى أُعْطِيَهُ هَذِهِ الْبَدْرَةَ ؟ فَجَاءَ قَوْمٌ فَقَالُوا: نَحْنُ قَتَلْنَاهُمْ، وَهُمْ يَظُنُّونَهُ مِنْ عِنْدِ خَالِدٍ، فَقَالَ بُهْلُولٌ لِأَهْلِ الْقَرْيَةِ: أَصَدَقَ هَؤُلَاءِ ؟ قَالُوا: نَعَمْ، فَقَتَلَهُمْ وَتَرَكَ أَهْلَ الْقَرْيَةِ. وَبَلَغَتِ الْهَزِيمَةُ خَالِدًا وَمَا فَعَلَ بِصَرِيفِينَ، فَوَجَّهَ إِلَيْهِ قَائِدًا مِنْ شَيْبَانَ أَحَدَ بَنِي حَوْشَبِ بْنِ يَزِيدَ بْنِ رُوَيْمٍ، فَلَقِيَهُ فِيمَا بَيْنَ الْمَوْصِلِ وَالْكُوفَةِ، فَانْهَزَمَ أَهْلُ الْكُوفَةِ فَأَتَوْا خَالِدًا. فَارْتَحَلَ بُهْلُولٌ مِنْ يَوْمِهِ يُرِيدُ الْمَوْصِلَ، فَكَتَبَ عَامِلُ الْمَوْصِلِ إِلَى هِشَامِ بْنِ عَبْدِ الْمَلِكِ يُخْبِرُهُ بِهِمْ وَيَسْأَلُهُ جُنْدًا، فَكَتَبَ إِلَيْهِ هِشَامٌ: وَجِّهْ إِلَيْهِ كُثَارَةَ بْنَ بِشْرٍ. وَكَانَ هِشَامٌ لَا يَعْرِفُ بُهْلُولًا إِلَّا بِلَقَبِهِ، فَكَتَبَ إِلَيْهِ الْعَامِلُ أَنَّ الْخَارِجَ هُوَ كُثَارَةُ. ثُمَّ قَالَ بُهْلُولٌ لِأَصْحَابِهِ: إِنَّا وَاللَّهِ مَا نَصْنَعُ بِابْنِ النَّصْرَانِيَّةِ شَيْئًا، يَعْنِي خَالِدًا، فَلِمَ لَا نَطْلُبُ الرَّأْسَ الَّذِي سَلَّطَ خَالِدًا ؟ فَسَارَ يُرِيدُ هِشَامًا بِالشَّامِ، فَخَافَ عُمَّالُ هِشَامٍ مِنْ هِشَامٍ إِنْ تَرَكُوهُ يَجُوزُ إِلَى بِلَادِهِمْ، فَسَيَّرَ خَالِدٌ جُنْدًا مِنَ الْعِرَاقِ، وَسَيَّرَ عَامِلُ الْجَزِيرَةِ جُنْدًا مِنَ الْجَزِيرَةِ، وَوَجَّهَ هِشَامٌ جُنْدًا مِنَ الشَّامِ، وَاجْتَمَعُوا بِدَيْرٍ بَيْنَ الْجَزِيرَةِ وَالْمَوْصِلِ، وَأَقْبَلَ بُهْلُولٌ إِلَيْهِمْ، وَقِيلَ الْتَقَوْا بِكُحَيْلٍ دُونَ الْمَوْصِلِ، فَنَزَلَ بُهْلُولٌ عَلَى بَابِ الدَّيْرِ وَهُوَ فِي سَبْعِينَ وَحَمَلَ عَلَيْهِمْ فَقَتَلَ مِنْهُمْ نَفَرًا وَقَاتَلَهُمْ عَامَّةَ نَهَارِهِ، وَكَانُوا عِشْرِينَ أَلْفًا، فَأَكْثَرَ فِيهِمُ الْقَتْلَ وَالْجِرَاحَ، ثُمَّ إِنَّ بُهْلُولًا وَأَصْحَابَهُ عَقَرُوا دَوَابَّهُمْ وَتَرَجَّلُوا فَقَاتَلُوا قِتَالًا شَدِيدًا، فَقُتِلَ كَثِيرٌ مِنْ أَصْحَابِ بُهْلُولٍ، فَطُعِنَ بُهْلُولٌ فَصُرِعَ، فَقَالَ لَهُ أَصْحَابُهُ: وَلِّ أَمْرَنَا. فَقَالَ: إِنْ هَلَكْتُ فَأَمِيرُ الْمُؤْمِنِينَ دِعَامَةُ الشَّيْبَانِيُّ، وَإِنْ هَلَكَ فَأَمِّرُوا الْيَشْكُرِيَّ. وَمَاتَ بُهْلُولٌ مِنْ لَيْلَتِهِ، فَلَمَّا أَصْبَحُوا هَرَبَ دِعَامَةُ وَخَلَّاهُمْ. فَقَالَ الضَّحَّاكُ بْنُ قَيْسٍ يَرْثِي بُهْلُولًا: بُدِّلْتُ بَعْدَ أَبِي بِشْرٍ وَصُحْبَتِهِ قَوْمًا عَلَيَّ مَعَ الْأَحْزَابِ أَعْوَانًا كَأَنَّهُمْ لَمْ يَكُونُوا مِنْ صَحَابَتِنَا وَلَمْ يَكُونُوا لَنَا بِالْأَمْسِ خِلَّانَا يَا عَيْنُ أَذْرِي دُمُوعًا مِنْكِ تَهْتَانًا وَابْكِي لَنَا صُحْبَةً بَانُوا وَإِخْوَانَا خَلَّوْا لَنَا ظَاهِرَ الدُّنْيَا وَبَاطِنَهَا وَأَصْبَحُوا فِي جِنَانِ الْخُلْدِ جِيرَانَا فَلَمَّا قُتِلَ بُهْلُولٌ خَرَجَ عَمْرٌو الْيَشْكُرِيُّ فَلَمْ يَلْبَثْ أَنْ قُتِلَ. وَخَرَجَ الْبَخْتَرِيُّ صَاحِبُ الْأَشْهَبِ، وَبِهَذَا كَانَ يُعْرَفُ، عَلَى خَالِدٍ فِي سِتِّينَ، فَوَجَّهَ إِلَيْهِ خَالِدٌ السِّمْطَ بْنَ مُسْلِمٍ الْبَجَلِيَّ فِي أَرْبَعَةِ آلَافٍ، فَالْتَقَوْا بِنَاحِيَةِ الْفُرَاتِ، فَانْهَزَمَتِ الْخَوَارِجُ، فَتَلَقَّاهُمْ عَبِيدُ أَهْلِ الْكُوفَةِ وَسِفْلَتُهُمْ فَرَمَوْهُمْ بِالْحِجَارَةِ حَتَّى قَتَلُوهُمْ. ثُمَّ خَرَجَ وَزِيرُ السِّخْتِيَانِيِّ عَلَى خَالِدٍ بِالْحِيرَةِ فِي نَفَرٍ، فَجَعَلَ لَا يَمُرُّ بِقَرْيَةٍ إِلَّا أَحْرَقَهَا، وَلَا يَلْقَى أَحَدًا إِلَّا قَتَلَهُ، وَغَلَبَ عَلَى مَا هُنَالِكَ وَعَلَى بَيْتِ الْمَالِ، فَوَجَّهَ إِلَيْهِ خَالِدٌ جُنْدًا فَقَاتَلُوا عَامَّةَ أَصْحَابِهِ وَأُثْخِنَ بِالْجِرَاحِ، وَأُتِيَ بِهِ خَالِدٌ، وَأَقْبَلَ عَلَى خَالِدٍ فَوَعَظَهُ، فَأَعْجَبَ خَالِدًا مَا سَمِعَ مِنْهُ فَلَمْ يَقْتُلْهُ وَحَبَسَهُ عِنْدَهُ، وَكَانَ يُؤْتَى بِهِ فِي اللَّيْلِ فَيُحَادِثُهُ. فَسُعِيَ بِخَالِدٍ إِلَى هِشَامٍ وَقِيلَ: أَخَذَ حَرُورِيًّا قَدْ قَتَلَ وَحَرَّقَ وَأَبَاحَ الْأَمْوَالَ فَجَعَلَهُ سَمِيرًا، فَغَضِبَ هِشَامٌ وَكَتَبَ إِلَيْهِ يَأْمُرُهُ بِقَتْلِهِ، وَكَانَ خَالِدٌ يَقُولُ: إِنِّي أَنْفَسُ بِهِ عَنِ الْمَوْتِ، فَأَخَّرَ قَتْلَهُ، فَكَتَبَ إِلَيْهِ هِشَامٌ ثَانِيًا يَذُمُّهُ وَيَأْمُرُهُ بِقَتْلِهِ وَإِحْرَاقِهِ، فَقَتَلَهُ وَأَحْرَقَهُ وَنَفَرًا مَعَهُ، وَلَمْ يَزَلْ يَتْلُو الْقُرْآنَ حَتَّى مَاتَ وَهُوَ يَقْرَأُ: ( قُلْ نَارُ جَهَنَّمَ أَشَدُّ حَرًّا لَوْ كَانُوا يَفْقَهُونَ ).
✧ Mention of the news of the Khawārij this year In the year one hundred and nineteen, Buhlūl b. Bishr, nicknamed Kuthārah, rose in revolt. He was from al-Mawṣil, of Shaybān, and his dwelling was at Dābiq. He was given to devotion, so it was said. The reason for his coming out was that he set out intending to make the pilgrimage, and he ordered his servant to buy him vinegar for a dirham. The servant brought him wine instead, so he ordered him to return it and take back the dirham, but the wine-seller would not comply. Buhlūl then went to the governor of the village—which was in the Sawād—and spoke to him. The governor said: “Wine is better than you and your talk.” He went on with his pilgrimage, having resolved to rise in revolt. In Makkah he met those who held the same view as he did, and they agreed upon a village among the villages of al-Mawṣil, where they gathered, forty men in all. They made Buhlūl their commander and kept their affair secret. They did not pass by any governor without telling him that they had come from Hishām on some business, and they took the post-horses. When they reached the village where the servant had bought the wine, Buhlūl said: “Let us begin with this governor and kill him.” His companions said: “We want to kill Khālid. If we begin with this one, our affair will be exposed and Khālid and others will be on their guard against us. We adjure you by God not to kill this one, lest Khālid—who demolishes mosques and builds churches and synagogues, appoints Magians over the Muslims, and gives Muslim women in marriage to the people of the covenant—escape us. Perhaps we may kill him and God may grant relief from him.” He said: “By God, I will not leave what is incumbent upon me for what comes after it, and I hope to kill this one and Khālid too.” So he killed him. Then people knew that they were Khawārij, and they fled. The post went out to Khālid and informed him of them, though they did not know who their leader was. Khālid went out from Wāsiṭ and came to al-Ḥīrah. There was a body of troops there who had come from Syria as reinforcements for the governor of India. Khālid ordered them to fight him and said: “Whoever kills one of them, I shall give him a stipend in addition to what he received in Syria, and I shall exempt him from setting out to India.” They hastened to that. Their advance commander, who was of Banū al-Qayn, set out with six hundred of them. Khālid attached to him two hundred of the shurṭah. They met on the Euphrates. The Qaynī said to those of the shurṭah who were with him: “Do not be with us, so that the victory may be his and his companions’.” Then he went out to them and charged at the Qaynī, piercing him through. The Syrians and the shurṭah were routed, and Buhlūl and his companions pursued them, killing them until they reached al-Kūfah. As for the Syrians, they were on fine horses and escaped him. As for the shurṭah of al-Kūfah, he caught up with them, and they said: “Fear God regarding us, for we are coerced and compelled.” He began striking their heads with the spear and saying: “Flee! Flee!” Buhlūl found a purse of money with the Qaynī and took it. There were six men in al-Kūfah who held Buhlūl’s view, and they went out to him, but they were killed at Ṣarīfīn. Buhlūl went out with the purse and said: “Who killed these men, so that I might give him this purse?” Some people came and said: “We killed them,” thinking he was from Khālid. Buhlūl asked the people of the village: “Did these men speak the truth?” They said: “Yes.” So he killed them and spared the people of the village. The defeat and what he had done at Ṣarīfīn reached Khālid, and he sent against him a commander of Shaybān, one of Banū Ḥawshab b. Yazīd b. Ruwaym. He met him between al-Mawṣil and al-Kūfah, and the Kufans were routed and went to Khālid. Buhlūl departed that same day, heading for al-Mawṣil. The governor of al-Mawṣil wrote to Hishām b. ʿAbd al-Malik, informing him of them and asking him for troops. Hishām wrote to him: “Send Kuthārah b. Bishr against him.” Hishām knew Buhlūl only by his nickname. The governor wrote to him that the rebel was Kuthārah himself. Then Buhlūl said to his companions: “By God, we can do nothing against the son of the Christian woman—meaning Khālid. So why not seek the head who empowered Khālid?” He set out, intending Hishām in Syria. Hishām’s governors feared Hishām should they allow him to pass through their lands. So Khālid dispatched a body of troops from Iraq, the governor of al-Jazīrah dispatched a body from al-Jazīrah, and Hishām sent a body from Syria. They gathered at a monastery between al-Jazīrah and al-Mawṣil. Buhlūl advanced toward them—though it is said they met at Kuḥayl, short of al-Mawṣil. Buhlūl halted at the gate of the monastery with seventy men and charged them, killing a number of them and fighting them for most of the day. They were twenty thousand, and he inflicted heavy casualties and wounds upon them. Then Buhlūl and his companions hamstrung their mounts and dismounted, and they fought fiercely. Many of Buhlūl’s companions were killed, and Buhlūl was stabbed and fell. His companions said to him: “Appoint someone over our affair.” He said: “If I perish, then the commander of the faithful is Diʿāmah al-Shaybānī, and if he perishes, then appoint the Yashkurī.” Buhlūl died that night. When morning came, Diʿāmah fled and abandoned them. Al-Ḍaḥḥāk b. Qays said, elegizing Buhlūl: I have been replaced, after Abū Bishr and his companionship, by a people who are helpers against me along with the factions. As if they had not been of our company, nor had they been to us yesterday friends. O eye, shed copious flowing tears, and weep for us for companions who departed and brothers. They left to us the outward of this world and its inward, and have become in the gardens of eternity our neighbors. When Buhlūl was killed, ʿAmr al-Yashkurī rose in revolt, but he did not last long before he was killed. Al-Bakhtarī, the master of al-Ashhab—by which he was known—rose in revolt against Khālid with sixty men. Khālid sent al-Simṭ b. Muslim al-Bajalī against him with four thousand. They met in the region of the Euphrates, and the Khawārij were routed. The slaves of the people of al-Kūfah and their rabble met them and pelted them with stones until they killed them. Then Wazīr al-Sikhtiyānī rose in revolt against Khālid at al-Ḥīrah with a small band. He did not pass by any village without burning it, nor meet anyone without killing him. He gained mastery over that area and over the treasury. Khālid sent troops against him. They fought most of his companions, and he was heavily wounded. He was brought to Khālid, and he turned to Khālid and admonished him. Khālid was impressed by what he heard from him, so he did not kill him but imprisoned him in his custody. He would be brought to him at night, and Khālid would converse with him. Khālid was denounced to Hishām, and it was said: “He has taken a Ḥarūrī who killed, burned, and made property lawful, and made him a night companion.” Hishām became angry and wrote to him ordering his execution. Khālid used to say: “I am too sparing of him to let him die.” He delayed his execution. Hishām wrote to him a second time, rebuking him and ordering him to kill him and burn him. So he killed him and burned him, along with a number of men with him. He did not cease reciting the Qurʾān until he died, while he was reciting: “Say: The fire of Hell is more intense in heat, if only they could understand.”
Tarikh (al-Tabari) 2559No grade recorded
خُرُوجِ الصَّحَارِيِّ بْنِ شَبِيبٍ وَفِي سنة تسع عشرة ومائة خَرَجَ الصَّحَارِيُّ بْنُ شَبِيبِ بْنِ يَزِيدَ بِنَاحِيَةِ حُبَلَ، وَكَانَ قَدْ أَتَى خَالِدًا يَسْأَلُهُ الْفَرِيضَةَ، فَقَالَ خَالِدٌ: وَمَا يَصْنَعُ ابْنُ شَبِيبٍ بِالْفَرِيضَةِ ؟ فَمَضَى، وَنَدِمَ خَالِدٌ وَخَافَ أَنْ يَفْتِقَ عَلَيْهِ [ فَتْقًا ]، فَطَلَبَهُ فَلَمْ يَرْجِعْ إِلَيْهِ، وَسَارَ حَتَّى أَتَى حُبَلَ، وَبِهَا نَفَرٌ مِنْ بَنِي تَيْمِ اللَّاتِ بْنِ ثَعْلَبَةَ، فَأَخْبَرَهُمْ، فَقَالُوا: وَمَا تَرْجُو مِنِ ابْنِ النَّصْرَانِيَّةِ ؟ كُنْتَ أَوْلَى أَنْ تَسِيرَ إِلَيْهِ بِالسَّيْفِ فَتَضْرِبَهُ بِهِ. فَقَالَ: وَاللَّهِ مَا أَرَدْتُ الْفَرِيضَةَ، وَمَا أَرَدْتُ إِلَّا التَّوَصُّلَ إِلَيْهِ لِئَلَّا يُنْكِرَنِي ثُمَّ أَقْتُلَهُ بِفُلَانٍ، يَعْنِي بِفُلَانٍ رَجُلًا مِنْ قَعَدَةِ الصُّفْرِيَّةِ، وَكَانَ خَالِدٌ قَتَلَهُ صَبْرًا، ثُمَّ دَعَاهُمْ إِلَى الْخُرُوجِ مَعَهُ، فَتَبِعَهُ مِنْهُمْ ثَلَاثُونَ رَجُلًا وَخَرَجَ بِهِمْ، فَبَلَغَ خَبَرُهُ خَالِدًا وَقَالَ: قَدْ كُنْتُ خِفْتُهَا مِنْهُ، ثُمَّ وَجَّهَ إِلَيْهِ خَالِدٌ جُنْدًا، فَلَقُوهُ بِنَاحِيَةِ الْمَنَاذِرِ، فَقَاتَلَهُمْ قِتَالًا شَدِيدًا فَقَتَلُوهُ وَجَمِيعَ أَصْحَابِهِ.
✧ The Khurūj (Revolt) of al-Ṣaḥārī b. Shabīb In the year one hundred and nineteen, al-Ṣaḥārī b. Shabīb b. Yazīd rose in revolt in the area of Ḥubal. He had gone to Khālid asking him for the stipend (al-farīḍah). Khālid said, “What would the son of Shabīb do with a stipend?” So he went away, and Khālid regretted it and feared that he would cause a breach against him. He sought him, but he did not return to him. He traveled until he came to Ḥubal, where there were a number of men from Banū Taym al-Lāt b. Thaʿlabah, and he informed them. They said, “What do you hope from the son of the Christian woman? You ought rather to go against him with the sword and strike him with it.” He said, “By God, I did not want the stipend, and I wanted nothing but to gain access to him so that he would not suspect me, then kill him in revenge for so-and-so,” meaning by so-and-so a man of the quietists of the Ṣufriyyah whom Khālid had killed in retaliation (ṣabran). Then he called them to go out with him, and thirty men from among them followed him, and he set out with them. News of him reached Khālid, and he said, “I had feared this from him.” Then Khālid sent an army against him, and they met him in the area of al-Manādhir. He fought them a fierce battle, and they killed him and all his companions.
Tarikh (al-Tabari) 2560No grade recorded
غَزْوَةِ أَسَدٍ الْخُتُّلَ وَفِيهَا غَزَا أَسَدٌ الْخُتُّلَ، فَوَجَّهَ مُصْعَبَ بْنَ عَمْرٍو الْخُزَاعِيَّ إِلَيْهَا، فَسَارَ فَنَزَلَ بِقُرْبِ بَدْرِ طَرْخَانَ فَطَلَبَ الْأَمَانَ لِيَخْرُجَ إِلَى أَسَدٍ، فَآمَنَهُ مُصْعَبٌ، فَسَيَّرَهُ إِلَى أَسَدٍ، فَسَأَلَهُ أَنْ يَقْبَلَ مِنْهُ أَلْفَ أَلْفِ دِرْهَمٍ، فَأَبَى أَسَدٌ وَقَالَ: إِنَّكَ دَخَلْتَهَا وَأَنْتَ غَرِيبٌ مِنْ أَهْلِ الْبَامْيَانِ، اخْرُجْ مِنَ الْخُتُّلِ كَمَا دَخَلْتَ. قَالَ بَدَرْطَرْخَانِ: فَأَنْتَ دَخَلْتَ إِلَى خُرَاسَانَ عَلَى عَشَرَةٍ مِنَ الدَّوَابِّ وَلَوْ خَرَجْتَ مِنْهَا لَمْ تُحْتَمَلْ عَلَى خَمْسِمِائَةِ بَعِيرٍ وَغَيْرِ ذَلِكَ، إِنِّي دَخَلْتُ الْخُتُّلَ شَابًّا، فَارْدُدْ عَلَيَّ شَبَابِي، وَخُذْ مَا كَسَبْتُ مِنْهَا. فَغَضِبَ أَسَدٌ وَرَدَّهُ إِلَى مُصْعَبٍ لِيُمَكِّنَهُ مِنَ الْعَوْدِ إِلَى حِصْنِهِ، فَوَصَلَ بَدَرْطَرْخَانَ مَعَ مَوْلًى لِأَسَدٍ إِلَى مُصْعَبٍ، فَأَخَذَهُ سَلَمَةُ بْنُ عُبَيْدِ اللَّهِ، وَهُوَ مِنَ الْمَوَالِي، وَقَالَ: إِنَّ الْأَمِيرَ يَنْدَمُ عَلَى تَرْكِهِ وَحَبْسِهِ عِنْدَهُ. وَأَقْبَلَ أَسَدٌ بِالنَّاسِ، فَقَالَ لِمُجَشِّرِ بْنِ مُزَاحِمٍ: كَيْفَ أَنْتَ ؟ قَالَ مُجَشِّرٌ: كُنْتُ أَمْسِ أَحْسَنَ حَالًا مِنِّي الْيَوْمَ، كَانَ بَدَرْطَرْخَانُ فِي أَيْدِينَا وَعَرَضَ مَا عَرَضَ، فَلَا الْأَمِيرُ قَبِلَ مِنْهُ مَا عَرَضَ عَلَيْهِ، وَلَا هُوَ شَدَّ يَدَهُ عَلَيْهِ، وَلَكِنَّهُ خَلَّى سَبِيلَهُ، وَأَمَرَ بِإِدْخَالِهِ حِصْنَهُ. فَنَدِمَ أَسَدٌ عِنْدَ ذَلِكَ وَأَرْسَلَ إِلَى مُصْعَبٍ يَسْأَلُهُ: هَلْ دَخَلَ بَدَرْطَرْخَانُ حِصْنَهُ أَمْ لَا ؟ فَجَاءَ الرَّسُولُ فَوَجَدَهُ عِنْدَ سَلَمَةَ بْنِ عُبَيْدِ اللَّهِ، فَحَوَّلَهُ أَسَدٌ إِلَيْهِ وَأَمَرَ بِهِ فَقُطِعَتْ يَدُهُ، وَقَالَ: مَنْ هَاهُنَا مِنْ أَوْلِيَاءَ أَبِي فُدَيْكٍ - رَجُلٌ مِنَ الْأَزْدِ كَانَ بَدَرْطَرْخَانُ قَدْ قَتَلَهُ ؟ - فَقَامَ رَجُلٌ مِنَ الْأَزْدِ فَقَالَ: أَنَا. فَقَالَ: اضْرِبْ عُنُقَهُ، فَفَعَلَ. وَغَلَبَ أَسَدٌ عَلَى الْقَلْعَةِ الْعُظْمَى، وَبَقِيَتْ قَلْعَةٌ فَوْقَهَا صَغِيرَةٌ وَفِيهَا وَلَدُهُ وَأَمْوَالُهُ فَلَمْ يُوصَلْ إِلَيْهَا. وَفَرَّقَ أَسَدٌ الْعَسْكَرَ فِي أَوْدِيَةِ الْخُتُّلِ فَمَلَأَ أَيْدِيَهُمْ مِنَ الْغَنَائِمِ وَالسَّبْيِ، وَهَرَبَ أَهْلُهُ إِلَى الصِّينِ.
✧ The expedition of Asad to al-Khuttal In this year, Asad raided al-Khuttal, sending Muṣʿab b. ʿAmr al-Khuzāʿī there. He marched and encamped near Badr Ṭarkhān. Badr Ṭarkhān sought safe-conduct to go out to Asad, so Muṣʿab granted him safe-conduct and sent him to Asad. He asked Asad to accept one million dirhams from him, but Asad refused and said: "You entered it while you were a stranger from the people of al-Bāmiyān. Leave al-Khuttal as you entered it." Badr Ṭarkhān said: "You entered Khurasan with ten mounts, and if you were to leave it, you would not be carried on less than five hundred camels and other things. I entered al-Khuttal as a young man, so restore my youth to me and take what I have earned from it." Asad became angry and sent him back to Muṣʿab so that he could enable him to return to his fortress. Badr Ṭarkhān arrived with a mawlā of Asad to Muṣʿab, and Salamah b. ʿUbayd Allāh, who was one of the mawālī, took him and said: "The amīr will regret letting him go and not detaining him with him." Asad advanced with the people and said to Mujashshir b. Muzāḥim: "How are you?" Mujashshir said: "Yesterday I was in a better state than today. Badr Ṭarkhān was in our hands and offered what he offered, but the amīr neither accepted what he offered nor tightened his grip on him; rather he let him go and ordered that he be admitted to his fortress." Asad then regretted that and sent to Muṣʿab asking: "Has Badr Ṭarkhān entered his fortress or not?" The messenger came and found him with Salamah b. ʿUbayd Allāh. Asad had him brought to him and ordered that his hand be cut off, and said: "Who here is a relative of Abū Fudayk—a man of the Azd whom Badr Ṭarkhān had killed?" A man of the Azd stood up and said: "I am." He said: "Strike his neck," and he did so. Asad took control of the great fortress, but a small fortress above it remained, containing Badr Ṭarkhān's son and his wealth, and it could not be reached. Asad dispersed the army in the valleys of al-Khuttal and filled their hands with spoils and captives, while its people fled to China.
Tarikh (al-Tabari) 2561No grade recorded
ذِكْرُ عِدَّةِ حَوَادِثَ سنة تسع عشرة ومائة ( فِي هَذِهِ السَّنَةِ غَزَا الْوَلِيدُ بْنُ الْقَعْقَاعِ أَرْضَ الرُّومِ ). وَفِيهَا غَزَا مَرْوَانُ بْنُ مُحَمَّدٍ إِرْمِينِيَّةَ، فَدَخَلَ بِلَادَ اللَّانِ ، وَسَارَ فِيهَا حَتَّى خَرَجَ مِنْهَا إِلَى بِلَادِ الْخَزَرِ، فَمَرَّ بِبَلَنْجَرَ وَسَمَنْدَرَ وَانْتَهَى إِلَى الْبَيْضَاءِ الَّتِي يَكُونُ فِيهَا خَاقَانُ، فَهَرَبَ خَاقَانُ مِنْهُ.
✧ Mention of several events of the year one hundred and nineteen ( In this year al-Walīd b. al-Qaʿqāʿ raided the land of the Byzantines ). In it Marwān b. Muḥammad raided Armenia, and he entered the land of the Alān, and he marched through it until he exited from it to the land of the Khazar. He passed by Balanjar and Samandar and reached al-Bayḍāʾ, where the Khāqān was, and the Khāqān fled from him.
Tarikh (al-Tabari) 2562No grade recorded
وَحَجَّ بِالنَّاسِ سنة تسع عشرة ومائة أَبُو شَاكِرٍ مَسْلَمَةُ بْنُ هِشَامِ بْنِ عَبْدِ الْمَلِكِ وَحَجَّ مَعَهُ ابْنُ شِهَابٍ [ الزُّهْرِيُّ ]. وَكَانَ الْعَامِلَ عَلَى مَكَّةَ وَالْمَدِينَةِ وَالطَّائِفِ مُحَمَّدُ بْنُ هِشَامٍ الْمَخْزُومِيُّ، وَعَلَى الْعِرَاقِ وَالْمَشْرِقِ كُلِّهِ خَالِدٌ الْقَسْرِيُّ، وَعَلَى خُرَاسَانَ أَخُوهُ أَسَدٌ، وَقِيلَ: كَانَ أَسَدٌ قَدْ هَلَكَ فِي هَذِهِ السَّنَةِ وَاسْتَخْلَفَ عَلَيْهَا جَعْفَرَ بْنَ حَنْظَلَةَ الْبَهْرَانِيَّ. وَقِيلَ: إِنَّمَا هَلَكَ أَسَدٌ سَنَةَ عِشْرِينَ وَمِائَةٍ. فَاللَّهُ أَعْلَمُ. وَنَائِبُ إِرْمِينِيَّةَ وَأَذْرَبِيجَانَ مَرْوَانُ الْمُلَقَّبُ بِالْحِمَارِ. وَاللَّهُ أَعْلَمُ.
✧ Abū Shākir Maslamah b. Hishām b. ʿAbd al-Malik led the people in the pilgrimage in the year 119 AH, and Ibn Shihāb [al-Zuhrī] performed the pilgrimage with him. The governor of Makkah, Madinah, and al-Ṭāʾif was Muḥammad b. Hishām al-Makhzūmī; over all of Iraq and the East was Khālid al-Qasrī; over Khurāsān was his brother Asad. It was said: Asad had perished in this year and appointed Jaʿfar b. Ḥanẓalah al-Bahrānī as his successor over it. It was also said: Asad perished only in the year 120 AH. God knows best. The deputy over Armenia and Azerbaijan was Marwān, nicknamed al-Ḥimār. God knows best.
Tarikh (al-Tabari) 2563No grade recorded
مَنْ تُوُفِّيَ فِي سَنَةُ تِسْعَ عَشْرَةَ وَمِائَةٍ مِنَ الْأَكَابِرِ حَبِيبُ بْنُ أَبِي ثَابِتٍ الْأَسَدِيُّ حَبِيبُ بْنُ أَبِي ثَابِتٍ الْأَسَدِيُّ، مَوْلًى لِبَنِي كَاهِلٍ: رَوَى عَنْ عُمَرَ وَابْنِ عَبَّاسٍ [ وَجَابِرٍ وَحَكِيمِ بْنِ حِزَامٍ، وَأَنَسِ بْنِ مَالِكٍ] وَابْنِ أَبِي أَوْفَى. وَكَانَ كَثِيرَ التَّعَبُّدِ. قَالَ أَبُو بَكْرِ بْنُ عَيَّاشٍ: لَوْ رَأَيْتَ حَبِيبَ بْنَ أَبِي ثَابِتٍ سَاجِدًا لَقُلْتَ: مَيِّتٌ مِنْ طُولِ سُجُودِهِ، وَكَانَ كَرِيمًا، أَنْفَقَ عَلَى الْقُرَّاءِ مِائَةَ أَلْفٍ، وَكَانَ يَقُولُ: مَا اسْتَقْرَضْتُ شَيْئًا مِنْ أَحَدٍ أَحَبَّ إِلَيَّ مِنْ نَفْسِي، أَقُولُ لَهَا: أَمْهِلِي حَتَّى يَجِيءَ مِنْ حَيْثُ أَحَبَّ. [وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ]. حَبِيبٌ، أَبُو مُحَمَّدٍ الْفَارِسِيُّ حَبِيبٌ، أَبُو مُحَمَّدٍ الْفَارِسِيُّ: حَضَرَ مَجْلِسَ الْحَسَنِ الْبَصْرِيِّ فَتَأَثَّرَ بِمَوْعِظَتِهِ، فَخَرَجَ مِمَّا كَانَ يَمْلِكُهُ وَتَعَبَّدَ. وَكَانَ لَهُ زَوْجَةٌ يُقَالُ لَهَا عَمْرَةُ تُنَبِّهُهُ فِي السَّحَرِ، وَتَقُولُ: قُمْ يَا رَجُلُ فَقَدْ ذَهَبَ اللَّيْلُ وَجَاءَ النَّهَارُ، وَبَيْنَ يَدَيْكَ طَرِيقٌ بَعِيدٌ، وَالزَّادُ قَلِيلٌ، وَقَوَافِلُ الصَّالِحِينَ قَدْ سَارَتْ قُدَّامَنَا وَبَقِينَا. عن خَلَفُ بْنُ الْوَلِيدِ، قَالَ: اشْتَرَى حَبِيبٌ الْفَارِسِيُّ نَفْسَهُ مِنْ رَبِّهِ أَرْبَعَ مَرَّاتٍ بِأَرْبَعِينَ أَلْفَ دِرْهَمٍ، أَخْرَجَ بَدْرَةً فَقَالَ: يَا رَبِّ اشْتَرَيْتُ مِنْكَ نَفْسِي بِهَذِهِ، وَأَخْرَجَ بَدْرَةً أُخْرَى، فَقَالَ: إِلَهِي إِنْ كُنْتَ قَبِلْتَ تِلْكَ فَهَذِهِ شُكْرَانُهَا، ثُمَّ أَخْرَجَ الثَّالِثَةَ فَقَالَ: إِلَهِي إِنْ كُنْتَ لَمْ تَقْبَلِ [الْأُولَى] وَالثَّانِيَةَ فَاقْبَلْ هَذِهِ، ثُمَّ أَخْرَجَ الرَّابِعَةَ فَقَالَ: إِلَهِي إِنْ كُنْتَ قَبِلْتَ الثَّالِثَةَ فَهَذِهِ شُكْرٌ لَهَا. قَالَ أَبُو بَكْرِ بْنُ أَبِي الدُّنْيَا بِإِسْنَادٍ لَهُ عَنْ إِسْمَاعِيلَ بْنِ زَكَرِيَّا وَكَانَ جَارًا لِحَبِيبٍ، [قَالَ]: كُنْتُ إِذَا أَمْسَيْتُ سَمِعْتُ بُكَاءَهُ، وَإِذَا أَصْبَحْتُ سَمِعْتُ بُكَاءَهُ، فَأَتَيْتُ أَهْلَهُ فَقُلْتُ: مَا شَأْنُهُ يَبْكِي إِذَا أَمْسَى وَيَبْكِي إِذَا أَصْبَحَ؟ قَالَ: فَقَالَتْ لِي: يَخَافُ وَاللَّهِ إِذَا أَمْسَى أَنْ لَا يُصْبِحَ وَإِذَا أَصْبَحَ أَنْ لَا يُمْسِيَ. وعَنِ عَبْدِ الْوَاحِدِ بْنِ زَيْدٍ: أَنَّ حَبِيبًا أَبَا مُحَمَّدٍ جَزِعَ جَزَعًا شَدِيدًا عِنْدَ الْمَوْتِ، فَجَعَلَ يَقُولُ بِالْفَارِسِيَّةِ: أُرِيدُ أَنْ أُسَافِرَ سَفَرًا مَا سَافَرْتُهُ قَطُّ، أُرِيدُ أَنْ أَسَلُكَ طَرِيقًا مَا سَلَكْتُهُ قَطُّ، أُرِيدُ أَنْ أَدْخُلَ تَحْتَ التُّرَابِ فَأَبْقَى تَحْتَهُ إِلَى يَوْمِ الْقِيَامَةِ، ثُمَّ أُوقَفَ بَيْنَ يَدَيِ اللَّهِ فَأَخَافَ أَنْ يَقُولَ لِي: حَبِيبُ، هَاتِ تَسْبِيحَةً وَاحِدَةً سَبَّحْتَنِي فِي سِتِّينَ سَنَةً لَمْ يَظْفَرْ بِكَ الشَّيْطَانُ فِيهَا، فَمَاذَا أَقُولُ وَلَيْسَ لِي حِيلَةٌ، أَقُولُ: يَا رَبِّ هُوَ ذَا قَدْ أَتَيْتُكَ مَقْبُوضَ الْيَدَيْنِ إِلَى عُنُقِي. قَالَ عَبْدُ الْوَاحِدِ: هَذَا عَبْدُ اللَّهِ، سِتِّينَ سَنَةً مُشْتَغِلًا بِهِ وَلَمْ يَشْتَغِلْ مِنَ الدُّنْيَا بِشَيْءٍ قَطُّ، فَأَيُّ شَيْءٍ حَالنَا؟ وَاغَوْثَاهْ بِاللَّهِ! مُجَمِّعُ بْنُ سَمْعَانَ مُجَمِّعُ بْنُ سَمْعَانَ، أَبُو حَمْزَةَ: كَانَ سُفْيَانُ الثَّوْرِيُّ يَرَى لَهُ أَمْرًا عَظِيمًا حَتَّى قَالَ: لَيْسَ شَيْءٌ مِنْ عَمَلِي أَرْجُو أَلَّا يَشُوبَهُ شَيْءٌ كَحُبِّي لِمُجَمِّعٍ التَّيْمِيِّ. وَقَالَ سُفْيَانُ: يُرْوَى عَنْ أَبِي حَيَّانَ التَّيْمِيِّ أَنَّهُ قَالَ وَحَلَفَ: مَا مِنْ عَمَلِهِ شَيْءٌ أَوْثَقُ فِي نَفْسِهِ مِنْ حُبِّهِ مِنْ مُجَمِّعٍ التَّيْمِيِّ. وَكَانَ أَبُو بَكْرِ بْنُ عَيَّاشٍ يَقُولُ: وَمَنْ كَانَ أَوْرَعَ مِنْ مُجَمِّعٍ. وَرَأَى مُجَمِّعٌ فِي إِزَارِ سُفْيَانَ خَرْقًا فَأَعْطَاهُ أَرْبَعَةَ آلَافِ دِرْهَمٍ، قَالَ سُفْيَانُ: لَا أَحْتَاجُ إِلَيْهَا، قَالَ: صَدَقْتَ، أَنْتَ لَا تَحْتَاجُ إِلَيْهَا وَلَكِنِّي أَحْتَاجُ. وعن سُفْيَانُ، قَالَ: قَالَ مِسْعَرٌ: جَاءَ مُجَمِّعٌ إِلَى السُّوقِ بِشَاةٍ يَبِيعُهَا، فَقَالَ: يُخَيَّلُ إِلَيَّ أَنَّ فِي لَبَنِهَا مُلُوحَةٌ. قَالَ أَبُو حَاتِمٍ الرَّازِيُّ: دَعَا مُجَمِّعٌ رَبَّهُ عَزَّ وَجَلَّ أَنْ يُمِيتَهُ قَبْلَ الْفِتْنَةِ فَمَاتَ مِنْ لَيْلَتِهِ، وَخَرَجَ زَيْدُ بْنُ عَلِيٍّ مِنَ الْغَدِ. وَفِيهَا تُوُفِّيَ. وَعَبْدُ الرَّحْمَنِ بْنُ سَعِيدِ بْنِ يَرْبُوعٍ الْمَخْزُومِيُّ. وَقَيْسُ بْنُ سَعْدٍ الْمَكِّيُّ. وَسُلَيْمَانُ بْنُ مُوسَى الْأَشْدَقُ.
✧ Those of the notables who died in the year one hundred and nineteen: Ḥabīb b. Abī Thābit al-Asadī, a client of Banū Kāhil: He narrated from ʿUmar, Ibn ʿAbbās [and Jābir, Ḥakīm b. Ḥizām, and Anas b. Mālik] and Ibn Abī Awfā. He was greatly devoted to worship. Abū Bakr b. ʿAyyāsh said: If you saw Ḥabīb b. Abī Thābit prostrating, you would say: He is dead from the length of his prostration. He was generous, spending one hundred thousand on the Qurʾān reciters. He used to say: I have never borrowed anything from anyone more beloved to me than my own self; I say to it: Wait until what you love comes. [And he died in this year.] Ḥabīb, Abū Muḥammad al-Fārisī: He attended the gathering of al-Ḥasan al-Baṣrī and was affected by his admonition, so he gave up what he possessed and devoted himself to worship. He had a wife called ʿAmrah who would wake him in the pre-dawn and say: Rise, O man, for the night has gone and the day has come, and before you is a long road, and the provision is little, and the caravans of the righteous have moved on ahead of us, and we remain behind. From Khalaf b. al-Walīd, who said: Ḥabīb al-Fārisī bought himself from his Lord four times for forty thousand dirhams. He brought out a purse and said: O Lord, I have bought myself from You with this. He brought out another purse and said: My God, if You accepted that one, then this is its thanks. Then he brought out the third and said: My God, if You did not accept the first and the second, then accept this one. Then he brought out the fourth and said: My God, if You accepted the third, then this is thanks for it. Abū Bakr b. Abī al-Dunyā said with a chain of transmission from Ismāʿīl b. Zakariyyā, who was a neighbor of Ḥabīb: When evening came I would hear his weeping, and when morning came I would hear his weeping. So I came to his family and said: What is the matter with him that he weeps in the evening and weeps in the morning? She said to me: By God, he fears in the evening that he will not reach the morning, and in the morning that he will not reach the evening. From ʿAbd al-Wāḥid b. Zayd: Ḥabīb Abū Muḥammad was intensely distressed at death. He began to say in Persian: I want to travel a journey I have never traveled before; I want to take a path I have never taken before; I want to enter beneath the dust and remain beneath it until the Day of Resurrection, then I will be made to stand before God, and I fear that He will say to me: Ḥabīb, bring a single glorification you glorified Me with in sixty years in which Satan did not get hold of you. What shall I say when I have no stratagem? I say: O Lord, here I have come to You with empty hands up to my neck. ʿAbd al-Wāḥid said: This is a servant of God, sixty years occupied with Him and never occupied with anything of this world at all. What then is our state? Help us, O God! Mujammiʿ b. Samʿān, Abū Ḥamzah: Sufyān al-Thawrī regarded him with great esteem, to the point that he said: There is nothing in my deeds that I hope is untainted by anything like my love for Mujammiʿ al-Taymī. Sufyān said: It is reported from Abū Ḥayyān al-Taymī that he said and swore: Nothing of his deeds is more firmly established in his own soul than his love for Mujammiʿ al-Taymī. Abū Bakr b. ʿAyyāsh used to say: And who was more pious than Mujammiʿ? Mujammiʿ saw a tear in Sufyān’s waist-wrapper and gave him four thousand dirhams. Sufyān said: I do not need them. He said: You are right; you do not need them, but I need them. From Sufyān, who said: Misʿar said: Mujammiʿ came to the market with a ewe to sell it, and he said: It seems to me that there is saltiness in its milk. Abū Ḥātim al-Rāzī said: Mujammiʿ supplicated his Lord, mighty and majestic, to cause him to die before the tribulation, and he died that very night, and Zayd b. ʿAlī came out the next day. And in it died ʿAbd al-Raḥmān b. Saʿīd b. Yarbūʿ al-Makhzūmī, Qays b. Saʿd al-Makkī, and Sulaymān b. Mūsā al-Ashdaq.
Tarikh (al-Tabari) 2564No grade recorded
وَفَاةِ أَسَدِ بْنِ عَبْدِ اللَّهِ فِي سَنَةُ عِشْرِينَ وَمِائَةٍ فِي رَبِيعٍ الْأَوَّلِ تُوُفِّيَ أَسَدُ بْنُ عَبْدِ اللَّهِ الْقَسْرِيُّ بِمَدِينَةِ بَلْخٍ. وَكَانَ سَبَبُ مَوْتِهِ أَنَّهُ كَانَ بِهِ دُبَيْلَةٌ [ فِي جَوْفِهِ ] فَأَصَابَهُ مَرَضٌ، ثُمَّ أَفَاقَ مِنْهُ، فَخَرَجَ يَوْمًا فَأُتِيَ بِكُمَّثْرَى أَوَّلَ مَا جَاءَ، فَأَطْعَمَ النَّاسَ مِنْهُ وَاحِدَةً وَاحِدَةً، وَأَخَذَ كُمَّثْرَاةً فَرَمَى بِهَا إِلَى خُرَاسَانَ دِهْقَانَ هَرَاةَ فَانْقَطَعَتِ الدُّبَيْلَةُ فَهَلَكَ، وَاسْتَخْلَفَ جَعْفَرَ بْنَ حَنْظَلَةَ الْبَهْرَانِيَّ، فَعَمِلَ أَرْبَعَةَ أَشْهُرٍ، ثُمَّ جَاءَ عَهْدُ نَصْرِ بْنِ سَيَّارٍ بِالْعَمَلِ فِي رَجَبٍ. وَكَانَ هَذَا خُرَاسَانَ دِهْقَانِ هَرَاةَ خِصِّيصًا بِأَسَدٍ، فَقَدِمَ عَلَيْهِ فِي الْمِهْرَجَانِ وَمَعَهُ مِنَ الْهَدَايَا وَالتُّحَفِ مَا لَمْ يَحْمِلْ غَيْرُهُ مِثْلَهُ، وَكَانَتْ قِيمَةُ الْهَدِيَّةِ أَلْفَ أَلْفٍ. وَقَالَ لِأَسَدٍ: إِنَّا مَعْشَرَ الْعَجَمِ أَكَلْنَا الدُّنْيَا أَرْبَعَمِائَةِ سَنَةٍ بِالْحِلْمِ وَالْعَقْلِ وَالْوَقَارِ، وَكَانَ الرِّجَالُ فِينَا ثَلَاثَةً: مَيْمُونُ النَّقِيبَةِ، أَيْنَمَا تَوَجَّهَ فَتَحَ اللَّهُ عَلَيْهِ، وَالَّذِي يَلِيهِ رَجُلٌ تَمَّتْ مُرُوَّتُهُ فِي بَيْتٍ، فَإِنْ كَانَ كَذَلِكَ رَحَّبَ وَحَيَّا، وَرَجُلٌ رَحُبَ صَدْرُهُ وَبَسَطَ يَدَهُ، فَإِذَا كَانَ كَذَلِكَ قَدَّمَ وَقَوَّدَ، وَقَدْ جَعَلَ اللَّهُ صِفَاتِ هَؤُلَاءِ فِيكَ، فَمَا نَعْلَمُ [ أَحَدًا ] هُوَ أَتَمُّ كَتْخُدَانِيَّةً مِنْكَ، إِنَّكَ عَزِيزٌ، ضَابِطٌ أَهْلَ بَيْتِكَ وَحَشَمَكَ وَمَوَالِيَكَ، فَلَيْسَ مِنْهُمْ مَنْ يَسْتَطِيعُ أَنْ يَعْتَدِيَ عَلَى صَغِيرٍ وَلَا كَبِيرٍ، ثُمَّ بَنَيْتَ الْإِيوَانَاتِ فِي الْمَفَاوِزِ مِنْ أَحْسَنِ مَا عُمِلَ، وَمِنْ يُمْنِ نَقِيبَتِكَ أَنَّكَ لَقِيتَ خَاقَانَ وَهُوَ فِي مِائَةِ أَلْفٍ، وَمَعَهُ الْحَارِثُ بْنُ سُرَيْجٍ فَهَزَمْتَهُ وَفَلَلْتَهُ وَقَتَلَتْ أَصْحَابَهُ وَأَبَحْتَ عَسْكَرَهُ، وَأَمَّا رُحْبُ صَدْرِكَ وَبَسْطُ يَدِكَ فَإِنَّا لَا نَدْرِي أَيُّ الْمَالَيْنِ أَحَبُّ إِلَيْكَ، أَمَالٌ قَدِمَ عَلَيْكَ أَمْ مَالٌ خَرَجَ مِنْ عِنْدِكَ ؟ بَلْ أَنْتَ بِمَا خَرَجَ أَقَرُّ عَيْنًا. فَضَحِكَ أَسَدٌ وَقَالَ: أَنْتَ خَيْرُ دَهَاقِينِنَا، وَفَرَّقَ جَمِيعَ الْهَدِيَّةِ بَيْنَ أَصْحَابِهِ. رثاء أسد بن عبد الله القسري وَلَمَّا مَاتَ أَسَدٌ رَثَاهُ ابْنُ عُرْسٍ الْعَبْدِيُّ فَقَالَ: نَعَى أَسَدَ بْنَ عَبْدِ اللَّهِ نَاعِ فَرِيعَ الْقَلْبُ لِلْمَلِكِ الْمُطَاعِ بِبَلْخٍ وَافَقَ الْمِقْدَارُ يُسْرِي وَمَا لِقَضَاءِ رَبِّكَ مِنْ دِفَاعِ فَجُودِي عَيْنُ بِالْعَبَرَاتِ سَحًّا أَلَمْ يُحْزِنْكِ تَفْرِيقُ الْجِمَاعِ فِي أَبْيَاتٍ غَيْرِهَا. وَلَمَّا مَاتَ أَسَدٌ كَتَبَ مَسْلَمَةُ بْنُ هِشَامِ بْنِ عَبْدِ الْمَلِكِ، وَهُوَ أَبُو شَاكِرٍ، إِلَى خَالِدٍ الْقَسْرِيِّ: أَرَاحَ مِنْ خَالِدٍ فَأَهْلَكَهُ رَبٌّ أَرَاحَ الْعِبَادَ مِنْ أَسَدِ أَمَّا أَبُوهُ فَكَانَ مُؤْتَشِبًا عَبْدًا لَئِيمًا لِأَعْبُدٍ فَقَدِ يَرَى الزِّنَى وَالصَّلِيبَ وَالْخَمْرَ وَالْخِنْزِيرَ حِلًّا وَالْغَيَّ كَالرَّشَدِ وَأُمُّهُ هَمُّهَا وَبُغْيَتُهَا هَمُّ الْإِمَاءِ الْعَوَاهِرِ الشُّرَدِ كَافِرَةٌ بِالنَّبِيِّ مُؤْمِنَةٌ بِقَسِّهَا وَالصَّلِيبِ وَالْعُمَدِ يَعْنِي الْمَعْمُودِيَّةَ. فَلَمَّا قَرَأَ خَالِدٌ الْكِتَابَ قَالَ: يَا عِبَادَ اللَّهِ مَنْ رَأَى كَهَذِهِ تَعْزِيَةَ رَجُلٍ مِنْ أَخِيهِ ؟ وَكَانَ مَا بَيْنَ خَالِدٍ وَأَبِي شَاكِرٍ مُبَاعَدَةٌ، وَسَبَبُهَا أَنَّ هِشَامًا يُرَشِّحُ ابْنَهُ أَبَا شَاكِرٍ لِلْخِلَافَةِ، فَقَالَ الْكُمَيْتُ: إِنَّ الْخِلَافَةَ كَائِنٌ أَوْتَادُهَا بَعْدَ الْوَلِيدِ إِلَى ابْنِ أُمِّ حَكِيمِ يَعْنِي أَبَا شَاكِرٍ، وَأُمَّهُ أُمَّ حَكِيمٍ، فَبَلَغَ الشِّعْرُ خَالِدًا فَقَالَ: أَنَا كَافِرٌ بِكُلِّ خَلِيفَةٍ يُكَنَّى أَبَا شَاكِرٍ، فَسَمِعَهَا أَبُو شَاكِرٍ فَحَقَدَهَا عَلَيْهِ.
✧ The death of Asad b. ʿAbd Allāh In the year one hundred and twenty, in Rabīʿ al-Awwal, Asad b. ʿAbd Allāh al-Qasrī died in the city of Balkh. The cause of his death was that he had an abscess [in his belly], and he fell ill, then recovered from it. One day he went out, and pears were brought to him as the first of the season. He fed the people one by one from them, and he took a pear and threw it to the Khurasan dihqān of Herat, and the abscess burst, and he perished. He appointed Jaʿfar b. Ḥanẓalah al-Bahrānī as his successor, who served for four months, then the appointment of Naṣr b. Sayyār to the post came in Rajab. This Khurasan dihqān of Herat was a particular favorite of Asad. He came to him at the Mihrajān festival bearing gifts and rarities the like of which no one else had brought; the value of the gift was a million. He said to Asad: "We Persians have consumed the world for four hundred years through forbearance, intellect, and dignity. Among us men were of three kinds: one of auspicious leadership, wherever he turned God granted him victory; next to him a man whose manliness was completed in his house, and if he was so he welcomed and greeted; and a man whose breast was spacious and whose hand was open, and if he was so he offered and led. God has combined the qualities of these in you, and we know no one more perfect in household management than you. You are mighty, restraining your household, your retinue, and your clients, so that none of them can transgress against small or great. Then you built the arcades in the deserts, among the finest ever made. And of the good fortune of your leadership is that you met the Khāqān when he was in a hundred thousand, with him al-Ḥārith b. Surayj, and you routed him and broke him, killed his companions, and allowed plunder of his camp. As for the spaciousness of your breast and the openness of your hand, we do not know which of the two properties is dearer to you: property that comes to you, or property that leaves from you? Nay, you are more delighted by what goes out." Asad laughed and said: "You are the best of our dihqāns," and he distributed all the gift among his companions. Elegy for Asad b. ʿAbd Allāh al-Qasrī When Asad died, Ibn ʿUrs al-ʿAbdī mourned him and said: A herald announced Asad b. ʿAbd Allāh, and the heart was startled for the obeyed king. In Balkh fate agreed to hasten, and for the decree of your Lord there is no repelling. So weep, eye, with pouring tears; did not the sundering of the assembly grieve you? And other verses besides. When Asad died, Maslamah b. Hishām b. ʿAbd al-Malik, who is Abū Shākir, wrote to Khālid al-Qasrī: A Lord who gave rest to the servants from Asad gave rest from Khālid and destroyed him. As for his father, he was a lowly man, a vile slave to vile slaves; he regards fornication, the cross, wine, and the pig as lawful, and error as right guidance. And his mother, her concern and desire is the concern of adulterous runaway slave women, a disbeliever in the Prophet, a believer in her priest, the cross, and the pillars, meaning baptism. When Khālid read the letter, he said: "O servants of God, who has seen such consolation of a man for his brother?" And there was estrangement between Khālid and Abū Shākir, its cause being that Hishām was promoting his son Abū Shākir for the caliphate. Al-Kumayt said: The caliphate's tent-pegs will be, after al-Walīd, for the son of Umm Ḥakīm, meaning Abū Shākir, whose mother was Umm Ḥakīm. The verse reached Khālid, and he said: "I disbelieve in every caliph who is called Abū Shākir." Abū Shākir heard it and bore a grudge against him.
Tarikh (al-Tabari) 2565No grade recorded
شِيعَةِ بَنِي الْعَبَّاسِ بِخُرَاسَانَ وَفِي سنة عشرين ومائة اسْتَبْطَأَتْ شِيعَةُ آلِ الْعَبَّاسِ كِتَابَ مُحَمَّدِ بْنِ عَلِيٍّ إِلَيْهِمْ، وَقَدْ كَانَ عَتَبَ عَلَيْهِمْ فِي اتِّبَاعِهِمْ ذَلِكَ الزِّنْدِيقَ الْمُلَقَّبَ بِخِدَاشٍ وَكَانَ خُرَّمِيًّا، وَهُوَ الَّذِي أَحَلَّ لَهُمُ الْمُنْكِرَاتِ، وَدَنَّسَ الْمَحَارِمَ وَالْمُصَاهِرَاتِ، فَقَتَلَهُ خَالِدٌ الْقَسْرِيُّ كَمَا تَقَدَّمَ، فَعَتَبَ عَلَيْهِمْ مُحَمَّدُ بْنُ عَلِيٍّ فِي تَصْدِيقِهِمْ لَهُ وَاتِّبَاعِهِمْ إِيَّاهُ عَلَى الْبَاطِلِ، فَلَمَّا اسْتَبْطَأُوا كِتَابَهُ إِلَيْهِمْ بَعَثَ إِلَيْهِمْ رَسُولًا يَخْبُرُ لَهُمْ أَمَرَهُ، وَبَعَثُوا هُمْ أَيْضًا رَسُولًا، فَلَمَّا جَاءَ رَسُولُهُمْ أَعْلَمَهُ مُحَمَّدٌ بِمَاذَا عَتَبَ عَلَيْهِمْ بِسَبَبِ الْخُرَّمِيِّ، قَبَّحَهُ اللَّهُ، ثُمَّ أَرْسَلَ مَعَ الرَّسُولِ كِتَابًا مَخْتُومًا، فَلَمَّا فَتَحُوهُ إِذَا هُوَ لَيْسَ فِيهِ سِوَى: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، تَعْلَمُوا أَنَّهُ إِنَّمَا عَتَبْنَا عَلَيْكُمْ بِسَبَبِ الْخُرَّمِيُّ. ثُمَّ وَجَّهَ مُحَمَّدُ بْنُ عَلِيٍّ إِلَيْهِمْ بُكَيْرَ بْنَ مَاهَانَ بَعْدَ عَوْدِ سُلَيْمَانَ مِنْ عِنْدِهِ، وَكَتَبَ مَعَهُ إِلَيْهِمْ يُعْلِمُهُمْ كَذِبَ خِدَاشٍ، فَلَمْ يُصَدِّقُوهُ وَاسْتَخَفُّوا بِهِ، فَانْصَرَفَ بُكَيْرٌ إِلَى مُحَمَّدٍ، فَبَعَثَ مَعَهُ بِعِصِيٍّ مُضَبَّبَةٍ بَعْضُهَا بِحَدِيدٍ وَبَعْضُهَا بِنُحَاسٍ، فَجَمَعَ بُكَيْرٌ النُّقَبَاءَ وَالشِّيعَةَ وَدَفَعَ إِلَى كُلِّ وَاحِدٍ مِنْهُمْ عَصًا، فَعَلِمُوا أَنَّهُمْ مُخَالِفُونَ لِسِيرَتِهِ فَتَابُوا وَرَجَعُوا.
✧ The Shiʿah of Banū al-ʿAbbās in Khurāsān And in the year one hundred and twenty, the Shiʿah of the family of al-ʿAbbās deemed the letter of Muḥammad b. ʿAlī to them slow in coming. He had already reproached them for their following that zindīq who was nicknamed Khidāsh, and he was a Khurramī. It was he who made permissible for them abominations and defiled the forbidden [degrees of marriage] and the affinal relations. Khālid al-Qasrī killed him, as has preceded. So Muḥammad b. ʿAlī reproached them for believing him and following him upon falsehood. When they deemed his letter to them slow in coming, he sent to them a messenger to inform them of his affair, and they also sent a messenger. When their messenger came, Muḥammad informed him of what he reproached them for on account of the Khurramī—may God disfigure him—then he sent with the messenger a sealed letter. When they opened it, behold, it contained nothing but: In the name of God, the Compassionate, the Merciful. Know that we only reproached you on account of the Khurramī. Then Muḥammad b. ʿAlī directed Bukayr b. Māhān to them after the return of Sulaymān from his presence, and he wrote with him to them informing them of the lying of Khidāsh. They did not believe him and made light of him, so Bukayr returned to Muḥammad. Then he sent with him staffs bound with iron, some of them with iron and some with copper. Bukayr gathered the nuqabāʾ and the Shiʿah and gave to each one of them a staff. They knew that they were at variance with his way, so they repented and returned.
Tarikh (al-Tabari) 2566No grade recorded
عَزْلِ خَالِدِ بْنِ عَبْدِ اللَّهِ الْقَسْرِيِّ وَوِلَايَةِ يُوسُفَ بْنِ عُمَرَ الثَّقَفِيِّ وَفِي سنة عشرين ومائة عَزَلَ هِشَامُ بْنُ عَبْدِ الْمَلِكِ خَالِدًا عَنْ أَعْمَالِهِ جَمِيعِهَا، وَقَدِ اخْتَلَفُوا فِي ذَلِكَ وَسَبَبِهِ. قِيلَ: إِنَّ فَرُّوخَ أَبَا الْمُثَنَّى كَانَ عَلَى ضِيَاعِ هِشَامٍ بِنَهْرِ الرُّمَّانِ، فَثَقُلَ مَكَانُهُ عَلَى خَالِدٍ، فَقَالَ خَالِدٌ لَحَيَّانَ النَّبَطِيِّ: اخْرُجْ إِلَى هِشَامٍ وَزِدْ عَلَى فَرُّوخٍ، فَفَعَلَ حَيَّانُ ذَلِكَ وَتَوَلَّاهَا، فَصَارَ حَيَّانُ أَثْقَلَ عَلَى خَالِدٍ مِنْ فَرُّوخٍ، فَجَعَلَ يُؤْذِيهِ، فَيَقُولُ حَيَّانُ: لَا تُؤْذِنِي وَأَنَا صَنِيعَتُكَ، فَأَبَى إِلَّا أَذَاهُ. فَلَمَّا قَدِمَ عَلَيْهِ بَثَقَ الْبُثُوقَ عَلَى الضِّيَاعِ، ثُمَّ خَرَجَ إِلَى هِشَامٍ فَقَالَ لَهُ: إِنَّ خَالِدًا بَثَقَ الْبُثُوقَ عَلَى ضِيَاعِكَ. فَوَجَّهَ هِشَامٌ مَنْ يَنْظُرُ إِلَيْهَا. فَقَالَ حَيَّانُ لِخَادِمٍ مِنْ خَدَمِ هِشَامٍ: إِنْ تَكَلَّمْتَ بِكَلِمَةٍ أَقُولُهَا لَكَ حَيْثُ يَسْمَعُ هِشَامٌ فَلَكَ أَلْفُ دِينَارٍ. قَالَ: فَعَجِّلْهَا [ وَأَقُولُ مَا شِئْتَ ]، فَأَعْطَاهُ أَلْفًا وَقَالَ لَهُ: تُبْكِي صَبِيًّا مِنْ صِبْيَانِ هِشَامٍ، فَإِذَا بَكَى فَقُلْ لَهُ: ( اسْكُتْ وَاللَّهِ لَكَأَنَّكَ ابْنُ خَالِدٍ ) الْقَسْرِيُّ الَّذِي غَلَّتُهُ ثَلَاثَةَ عَشَرَ أَلْفِ أَلْفٍ. فَفَعَلَ الْخَادِمُ، فَسَمِعَهَا هِشَامٌ، فَسَأَلَ حَيَّانَ عَنْ غَلَّةِ خَالِدٍ، فَقَالَ: ثَلَاثَةَ عَشَرَ أَلْفَ أَلْفٍ، فَوَقَرَتْ فِي نَفْسِ هِشَامٍ. وَقِيلَ: كَانَتْ غَلَّتُهُ عِشْرِينَ أَلْفًا، وَإِنَّهُ حَفَرَ بِالْعِرَاقِ الْأَنْهَارَ، مِنْهَا نَهْرُ خَالِدٍ، وَبَاجِرَى، وَتَارْمَانَا، وَالْمُبَارَكُ، وَالْجَامِعُ، وَكُورَةُ سَابُورَ، وَالصِّلْحُ، وَكَانَ كَثِيرًا مَا يَقُولُ: إِنِّي مَظْلُومٌ، مَا تَحْتَ قَدَمَيَّ شَيْءٌ إِلَّا هُوَ لِي، يَعْنِي أَنَّ عُمَرَ جَعَلَ لِبَجِيلَةَ رُبْعَ السَّوَادِ. وَأَشَارَ عَلَيْهِ الْعُرْيَانُ بْنُ الْهَيْثَمِ وَبِلَالُ بْنُ أَبِي بُرْدَةَ بِعَرْضِ أَمْلَاكِهِ عَلَى هِشَامٍ، لِيَأْخُذَ مِنْهَا مَا أَرَادَ، وَيَضْمَنَانِ لَهُ الرِّضَا، فَإِنَّهُمَا قَدْ بَلَغَهُمَا تَغَيُّرُ هِشَامٍ عَلَيْهِ، فَلَمْ يَفْعَلْ وَلَمْ يُجِبْهُمَا إِلَى شَيْءٍ. وَقِيلَ لِهِشَامٍ: إِنَّ خَالِدًا قَالَ لِوَلَدِهِ: مَا أَنْتَ بِدُونِ مَسْلَمَةَ بْنِ هِشَامٍ ! وَدَخَلَ رَجُلٌ مِنْ آلِ عَمْرِو بْنِ سَعِيدِ بْنِ الْعَاصِ عَلَى خَالِدٍ فِي مَجْلِسِهِ، فَأَغْلَظَ لَهُ فِي الْقَوْلِ، فَكَتَبَ إِلَى هِشَامٍ يَشْكُو خَالِدًا، فَكَتَبَ هِشَامٌ إِلَى خَالِدٍ يَذُمُّهُ وَيَلُومُهُ وَيُوَبِّخُهُ وَيَأْمُرُهُ أَنْ يَمْشِيَ رَاجِلًا إِلَى بَابِهِ وَيَتَرَضَّاهُ، فَقَدْ جَعَلَ عَزْلَهُ وَوِلَايَتَهُ إِلَيْهِ، وَكَانَ يَذْكُرُ هِشَامًا فَيَقُولُ: ابْنُ الْحَمْقَاءِ، وَكَانَ خَالِدٌ يَخْطُبُ فَيَقُولُ: زَعَمْتُمْ أَنِّي أُغْلِي أَسْعَارَكُمْ، فَعَلَى مَنْ يُغْلِيهَا لَعْنَةُ اللَّهِ ! وَكَانَ هِشَامٌ كَتَبَ إِلَيْهِ أَلَّا تَبِيعَنَّ مِنَ الْغَلَّاتِ شَيْئًا حَتَّى تُبَاعَ غَلَّاتُ أَمِيرِ الْمُؤْمِنِينَ، فَبَلَغَتْ كَيْلَهَا دَرَاهِمَ. وَكَانَ يَقُولُ لِابْنِهِ: كَيْفَ أَنْتَ إِذَا احْتَاجَ إِلَيْكَ أَمِيرُ الْمُؤْمِنِينَ ؟ فَبَلَغَ هَذَا جَمِيعُهُ أَمِيرَ الْمُؤْمِنِينَ هِشَامًا فَتَنَكَّرَ لَهُ. وَبَلَغَهُ أَيْضًا أَنَّهُ يَسْتَقِلُّ وِلَايَةَ الْعِرَاقِ، فَكَتَبَ إِلَيْهِ هِشَامٌ: يَابْنَ أُمِّ خَالِدٍ بَلَغَنِي أَنَّكَ تَقُولُ: مَا وِلَايَةُ الْعِرَاقِ لِي بِشَرَفٍ. يَابْنَ اللَّخْنَاءِ، كَيْفَ لَا تَكُونُ إِمْرَةُ الْعِرَاقِ لَكَ شَرَفًا، وَأَنْتَ مِنْ بَجِيلَةَ الْقَلِيلَةِ الذَّلِيلَةِ ؟ أَمَا وَاللَّهِ إِنِّي لَأَظُنُّ أَنَّ أَوَّلَ مَنْ يَأْتِيكَ صَغِيرٌ مِنْ قُرَيْشٍ يَشُدُّ يَدَيْكَ إِلَى عُنُقِكَ. وَلَمْ يَزَلْ يَبْلُغُهُ عَنْهُ مَا يَكْرَهُ، فَعَزَمَ عَلَى عَزْلِهِ، فَكَتَمَ ذَلِكَ وَكَتَبَ إِلَى يُوسُفَ بْنِ عُمَرَ، وَهُوَ بِالْيَمَنِ، يَأْمُرُهُ أَنْ يَقْدَمَ فِي ثَلَاثِينَ مِنْ أَصْحَابِهِ إِلَى الْعِرَاقِ فَقَدْ وَلَّاهُ ذَلِكَ، فَسَارَ يُوسُفُ إِلَى الْكُوفَةِ فَعَرَّسَ قَرِيبًا مِنْهَا، وَقَدْ خَتَنَ طَارِقٌ خَلِيفَةُ خَالِدٍ بِالْكُوفَةِ وَلَدَهُ، فَأَهْدَى إِلَيْهِ أَلْفَ وَصِيفٍ وَوَصِيفَةٍ سِوَى الْأَمْوَالِ وَالثِّيَابِ، فَمَرَّ بِيُوسُفَ بَعْضُ أَهْلِ الْعِرَاقِ فَسَأَلُوهُ: مَا أَنْتُمْ وَأَيْنَ تُرِيدُونَ ؟ قَالُوا: بَعْضَ الْمَوَاضِعِ. فَأَتَوْا طَارِقًا فَأَخْبَرُوهُ خَبَرَهُمْ وَأَمَرُوهُ بِقَتْلِهِمْ وَقَالُوا: إِنَّهُمْ خَوَارِجُ. فَسَارَ يُوسُفُ إِلَى دُورِ ثَقِيفٍ، فَقِيلَ لَهُمْ: مَا أَنْتُمْ ؟ فَكَتَمُوا حَالَهُمْ وَأَمْرَ يُوسُفَ، فَجَمَعَ إِلَيْهِ مَنْ هُنَاكَ مِنْ مُضَرَ، فَلَمَّا اجْتَمَعُوا دَخَلَ الْمَسْجِدَ مَعَ الْفَجْرِ وَأَمَرَ الْمُؤَذِّنَ وَأَقَامَ الصَّلَاةَ فَصَلَّى، وَأَرْسَلَ إِلَى طَارِقٍ وَخَالِدٍ فَأَخَذَهُمَا وَإِنَّ الْقُدُورَ لَتَغْلِي. وَقِيلَ: لَمَّا أَرَادَ هِشَامٌ أَنْ يُوَلِّيَ يُوسُفَ بْنَ عُمَرَ الْعِرَاقَ كَتَمَ ذَلِكَ، فَقَدِمَ جُنْدُبٌ مَوْلَى يُوسُفَ بِكِتَابِ يُوسُفَ إِلَى هِشَامٍ، فَقَرَأَهُ ثُمَّ قَالَ لِسَالِمِ بْنِ عَنْبَسَةَ وَهُوَ عَلَى الدِّيوَانِ: أَنْ أَجِبْهُ عَنْ لِسَانِكَ وَأْتِنِي بِالْكِتَابِ. وَكَتَبَ هِشَامٌ بِخَطِّهِ كِتَابًا صَغِيرًا إِلَى يُوسُفَ يَأْمُرُهُ بِالْمَسِيرِ إِلَى الْعِرَاقِ، فَكَتَبَ سَالِمٌ الْكِتَابَ وَأَتَى بِهِ هِشَامًا، فَجَعَلَ كِتَابَهُ فِي وَسَطِهِ وَخَتَمَهُ، ثُمَّ دَعَا رَسُولَ يُوسُفَ فَأَمَرَ بِهِ فَضُرِبَ وَمُزِّقَتْ ثِيَابَهُ، وَدَفَعَ الْكِتَابَ إِلَيْهِ فَسَارَ. فَارْتَابَ بَشِيرُ بْنُ أَبِي طَلْحَةَ، وَكَانَ خَلِيفَةَ سَالِمٍ، فَقَالَ: هَذِهِ حِيلَةٌ، وَقَدْ وَلَّى يُوسُفَ الْعِرَاقَ، فَكَتَبَ إِلَى عِيَاضٍ، وَهُوَ نَائِبُ سَالِمٍ بِالْعِرَاقِ: إِنَّ أَهْلَكَ قَدْ بَعَثُوا إِلَيْكَ بِالثَّوْبِ الْيَمَانِيِّ، فَإِذَا أَتَاكَ فَالْبَسْهُ، وَاحَمْدِ اللَّهَ تَعَالَى، ( وَأَعْلِمْ ذَلِكَ طَارِقًا ). فَأَعْلَمَ عِيَاضٌ طَارِقَ بْنَ أَبِي زِيَادٍ بِالْكِتَابِ لَهُ. ثُمَّ نَدِمَ بَشِيرٌ عَلَى كِتَابِهِ، فَكَتَبَ إِلَى عِيَاضٍ: ( إِنَّ أَهْلَكَ قَدْ بَدَا لَهُمْ فِي إِمْسَاكِ ) الثَّوْبِ. فَأَتَى عِيَاضٌ ) بِالْكِتَابِ الثَّانِي إِلَى طَارِقٍ، فَقَالَ طَارِقٌ: الْخَبَرُ فِي الْكِتَابِ الْأَوَّلِ، وَلَكِنَّ بَشِيرًا نَدِمَ وَخَافَ أَنْ يَظْهَرَ الْخَبَرُ. وَرَكِبَ طَارِقٌ مِنَ الْكُوفَةِ إِلَى خَالِدٍ وَهُوَ بِوَاسِطٍ، فَرَآهُ دَاوُدُ الْبَرِيدِيُّ، وَكَانَ عَلَى حِجَابَةِ خَالِدٍ وَدِيوَانِهِ، فَأَعْلَمَ خَالِدًا، فَأَذِنَ لَهُ، فَلَمَّا رَآهُ قَالَ: مَا أَقْدَمَكَ بِغَيْرِ إِذْنٍ ؟ قَالَ: أَمْرٌ كُنْتُ أَخْطَأْتُ فِيهِ، كُنْتُ قَدْ كَتَبْتُ إِلَى الْأَمِيرِ أُعَزِّيهِ بِأَخِيهِ أَسَدٍ، وَإِنَّمَا كَانَ يَجِبُ أَنْ آتِيَهُ مَاشِيًا. فَرَقَّ خَالِدٌ وَدَمَعَتْ عَيْنَاهُ وَقَالَ: ارْجِعْ إِلَى عَمَلِكَ، فَأَخْبَرَهُ الْخَبَرَ لَمَّا غَابَ دَاوُدُ، قَالَ: مَا الرَّأْيُ ؟ قَالَ: تَرْكَبُ إِلَى أَمِيرِ الْمُؤْمِنِينَ فَتَعْتَذِرُ إِلَيْهِ مِمَّا بَلَغَهُ عَنْكَ. قَالَ: لَا أَفْعَلُ ذَلِكَ بِغَيْرِ إِذْنٍ. قَالَ: فَتُرْسِلُنِي إِلَيْهِ حَتَّى آتِيَكَ بِإِذْنِهِ. قَالَ: وَلَا هَذَا. قَالَ: فَأَذْهَبُ فَأَضْمَنُ لِأَمِيرِ الْمُؤْمِنِينَ جَمِيعَ مَا انْكَسَرَ فِي هَذِهِ السِّنِينَ وَآتِيكَ بِعَهْدِهِ. قَالَ: وَكَمْ مَبْلَغُهُ ؟ قَالَ: مِائَةُ أَلْفِ أَلْفٍ. قَالَ: وَمِنْ أَيْنَ آخُذُهَا ؟ وَاللَّهِ مَا أَجِدُ عَشَرَةَ آلَافِ أَلْفِ دِرْهَمٍ ! قَالَ: أَتَحَمَّلُ أَنَا وَفُلَانٌ وَفُلَانٌ. قَالَ: إِنِّي إِذًا لَلَئِيمٌ إِنْ كُنْتُ أَعْطَيْتُهُمْ شَيْئًا وَأَعُودُ فِيهِ. فَقَالَ طَارِقٌ: إِنَّمَا نَفْدِيكَ وَنَفْدِي أَنْفُسَنَا بِأَمْوَالِنَا وَتُسْتَأْنَفُ الدُّنْيَا، وَتَبْقَى النِّعْمَةُ عَلَيْكَ وَعَلَيْنَا خَيْرٌ مِنْ أَنْ يَجِيءَ مَنْ يُطَالِبُنَا بِالْأَمْوَالِ ( وَهِيَ عِنْدَ أَهْلِ الْكُوفَةِ، فَيَتَرَبَّصُونَ فَنُقْتَلُ وَيَأْكُلُونَ تِلْكَ الْأَمْوَالَ ). فَأَبَى خَالِدٌ. فَوَدَّعَهُ طَارِقٌ وَبَكَى وَقَالَ: هَذَا آخِرُ مَا نَلْتَقِي فِي الدُّنْيَا. وَمَضَى إِلَى الْكُوفَةِ وَخَرَجَ خَالِدٌ إِلَى الْجَمَّةِ. وَقَدِمَ رَسُولُ يُوسُفَ عَلَيْهِ الْيَمَنَ فَقَالَ: أَمِيرُ الْمُؤْمِنِينَ سَاخِطٌ، وَقَدْ ضَرَبَنِي وَلَمْ يَكْتُبْ جَوَابَ كِتَابِكَ، وَهَذَا كِتَابُ سَالِمٍ صَاحِبِ الدِّيوَانِ. فَقَرَأَهُ، فَلَمَّا انْتَهَى إِلَى آخِرِهِ قَرَأَ كِتَابَ هِشَامٍ بِخَطِّهِ وَوِلَايَةِ الْعِرَاقِ، وَيَأْمُرُهُ أَنْ يَأْخُذَ ابْنَ النَّصْرَانِيَّةِ، يَعْنِي خَالِدًا، وَعُمَّالَهُ وَيُعَذِّبَهُمْ حَتَّى يَشْتَفِيَ. فَأَخَذَ دَلِيلًا وَسَارَ مِنْ يَوْمِهِ وَاسْتَخْلَفَ عَلَى الْيَمَنِ ابْنَهُ الصَّلْتَ، فَقَدِمَ الْكُوفَةَ فِي جُمَادَى الْآخِرَةَ سَنَةَ عِشْرِينَ وَمِائَةٍ فَنَزَلَ النَّجَفَ، وَأَرْسَلَ مَوْلَاهُ كَيْسَانَ وَقَالَ: انْطَلِقْ فَأْتِنِي بِطَارِقٍ، فَإِنْ أَقْبَلَ فَاحْمِلْهُ عَلَى إِكَافٍ، وَإِنْ لَمْ يُقْبِلْ فَأْتِ بِهِ سَحْبًا. فَأَتَى كَيْسَانُ الْحِيرَةَ فَأَخَذَ مَعَهُ عَبْدَ الْمَسِيحِ سَيِّدَ أَهْلِهَا إِلَى طَارِقٍ، فَقَالَ لَهُ: إِنَّ يُوسُفَ قَدْ قَدِمَ عَلَى الْعِرَاقِ وَهُوَ يَسْتَدْعِيكَ. فَقَالَ طَارِقٌ لَكَيْسَانَ: إِنْ أَرَادَ الْأَمِيرُ الْمَالَ أَعْطَيْتُهُ مَا سَأَلَ. وَأَقْبَلُوا بِهِ إِلَى يُوسُفَ بْنِ عُمَرَ فَتَوَافَوْا بِالْحِيرَةِ، فَضَرَبَهُ ضَرْبًا مُبَرِّحًا، يُقَالُ خَمْسُمِائَةِ سَوْطٍ، وَدَخَلَ الْكُوفَةَ، وَأَرْسَلَ عَطَاءَ بْنَ مُقَدِّمٍ إِلَى خَالِدٍ بِالْجَمَّةِ، فَأَتَى الرَّسُولُ حَاجِبَهُ وَقَالَ: اسْتَأْذِنْ [ لِي ] عَلَى أَبِي الْهَيْثَمِ، فَدَخَلَ عَلَى خَالِدٍ مُتَغَيِّرَ اللَّوْنِ، فَقَالَ خَالِدٌ: مَا لَكَ ؟ قَالَ: خَيْرٌ. قَالَ: مَا عِنْدَكَ خَيْرٌ ! قَالَ: عَطَاءٌ [ قَالَ ]: اسْتَأْذِنْ لِي عَلَى أَبِي الْهَيْثَمِ. فَقَالَ: ايذَنْ لَهُ، فَدَخَلَ عَلَيْهِ، فَقَالَ: وَيْلُ أُمِّهَا سَخْطَةٌ ! ثُمَّ أَخَذَهُ فَحَبَسَهُ، وَصَالَحَهُ عَنْهُ أَبَانُ بْنُ الْوَلِيدِ وَأَصْحَابُهُ عَلَى تِسْعَةِ آلَافِ أَلْفٍ، فَقِيلَ لِيُوسُفَ: لَوْ لَمْ تَفْعَلْ لَأَخَذْتَ مِنْهُ مِائَةَ أَلْفِ أَلْفٍ، فَنَدِمَ وَقَالَ: قَدْ رَهَنْتُ لِسَانِي مَعَهُ وَلَا آمَنُ وَلَا أَرْجِعُ. وَأَخْبَرَ أَصْحَابُ خَالِدٍ خَالِدًا فَقَالَ: قَدْ أَخْطَأْتُمْ وَلَا آمَنُ أَنْ يَأْخُذَهَا ثُمَّ يَعُودُ، ارْجِعُوا، فَرَجَعُوا فَأَخْبَرُوهُ أَنَّ خَالِدًا لَمْ يَرْضَ، فَقَالَ: قَدْ رَجَعْتُمْ ؟ قَالُوا: نَعَمْ. قَالَ: وَاللَّهِ لَا أَرْضَى بِمِثْلِهَا وَلَا مِثْلَيْهَا، فَأَخَذَ أَكْثَرَ مِنْ ذَلِكَ، وَقِيلَ: أَخَذَ مِائَةَ أَلْفٍ. فَأَرْسَلَ يُوسُفَ إِلَى بِلَالِ بْنِ أَبِي بُرْدَةَ، فَقَبَضَهُ، وَكَانَ قَدِ اتَّخَذَ بِلَالٌ بِالْكُوفَةِ دَارًا لَمْ يَنْزِلْهَا، فَأَحْضَرَهُ يُوسُفُ مُقَيَّدًا فَأَنْزَلَهُ الدَّارَ، ثُمَّ جُعِلَتْ سِجْنًا. وَكَانَ خَالِدٌ يَصِلُ الْهَاشِمِيِّينَ وَيَبَرُّهُمْ، فَأَتَاهُ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ عُثْمَانَ بْنِ عَفَّانَ لِيَسْتَحْمِيَهُ فَلَمْ يَرَ مِنْهُ مَا يُحِبُّ، فَقَالَ: أَمَّا الصِّلَةُ فَلِلْهَاشِمِيِّينَ، وَلَيْسَ لَنَا مِنْهُ إِلَّا أَنَّهُ يَلْعَنُ عَلِيًّا، فَبَلَغَتْ خَالِدًا فَقَالَ: إِنْ أَحَبَّ نِلْنَا عُثْمَانَ بِشَيْءٍ. وَكَانَ خَالِدٌ مَعَ هَذَا يُبَالِغُ فِي سَبِّ عَلِيٍّ، فَقِيلَ: كَانَ يَفْعَلُ ذَلِكَ نَفْيًا لِلتُّهْمَةِ، وَتَقَرُّبًا إِلَى الْقَوْمِ. وَكَانَتْ وِلَايَةُ خَالِدٍ الْعِرَاقَ فِي شَوَّالٍ سَنَةَ خَمْسٍ وَمِائَةٍ، وَعُزِلَ فِي جُمَادَى الْأُولَى سَنَةَ عِشْرِينَ وَمِائَةٍ، ولاية يوسف بن عمر الثقفي العراق وبعض من أخباره وَلَمَّا وَلِيَ يُوسُفُ الْعِرَاقَ كَانَ الْإِسْلَامُ ذَلِيلًا وَالْحُكْمُ فِيهِ إِلَى أَهْلِ الذِّمَّةِ، فَقَالَ يَحْيَى بْنُ نَوْفَلَ فِيهِ: أَتَانَا وَأَهْلُ الشِّرْكِ أَهْلُ زَكَاتِنَا وَحُكَّامُنَا فِيمَا نُسِرُّ وَنَجْهَرُ فَلَمَّا أَتَانَا يُوسُفُ الْخَيْرِ أَشْرَقَتْ لَهُ الْأَرْضُ حَتَّى كُلُّ وَادٍ مُنَوَّرُ وَحَتَّى رَأَيْنَا الْعَدْلَ فِي النَّاسِ ظَاهِرًا وَمَا كَانَ مِنْ قِبَلِ الْعُقَيْلِيِّ يَظْهَرُ فِي أَبْيَاتٍ. ثُمَّ قَالَ بَعْدَ ذَلِكَ: أَرَانَا وَالْخَلِيفَةُ إِذْ رَمَانَا مَعَ الْإِخْلَاصِ بِالرَّجُلِ الْجَدِيدِ كَأَهْلِ النَّارِ حِينَ دَعَوْا أُغِيثُوا جَمِيعًا بِالْحَمِيمِ وَبِالصَّدِيدِ وَكَانَ فِي يُوسُفَ أَشْيَاءُ مُتَبَايِنَةٌ مُتَنَاقِضَةٌ، كَانَ طَوِيلَ الصَّلَاةِ، مُلَازِمًا لِلْمَسْجِدِ، ضَابِطًا لِحَشَمِهِ وَأَهْلِهِ عَنِ النَّاسِ، لَيِّنَ الْكَلَامِ، مُتَوَاضِعًا، حَسَنَ الْمَلَكَةِ، كَثِيرَ التَّضَرُّعِ وَالدُّعَاءِ، فَكَانَ يُصَلِّي الصُّبْحَ وَلَا يُكَلِّمُ أَحَدًا حَتَّى يُصَلِّيَ الضُّحَى، يَقْرَأُ الْقُرْآنَ وَيَتَضَرَّعُ، وَكَانَ بَصِيرًا بِالشِّعْرِ وَالْأَدَبِ، وَكَانَ شَدِيدَ الْعُقُوبَةِ مُسْرِفًا فِي ضَرْبِ الْأَبْشَارِ، فَكَانَ يَأْخُذُ الثَّوْبَ الْجَدِيدَ فَيُمِرُّ ظُفْرَهُ عَلَيْهِ، فَإِنْ تَعَلَّقَ بِهِ طَاقُهُ ضَرَبَ صَاحِبَهُ وَرُبَّمَا قَطَعَ يَدَهُ. وَكَانَ أَحْمَقَ، أُتِيَ يَوْمًا بِثَوْبٍ فَقَالَ لِكَاتِبِهِ: مَا تَقُولُ فِي هَذَا الثَّوْبِ ؟ فَقَالَ: كَانَ يَنْبَغِي أَنْ تَكُونَ بُيُوتُهُ أَصْغَرَ مِمَّا هِيَ. فَقَالَ لِلْحَائِكِ: صَدَقَ يَابْنَ اللَّخْنَاءِ ! فَقَالَ الْحَائِكُ: نَحْنُ أَعْلَمُ بِهَذَا. فَقَالَ لِكَاتِبِهِ: صَدَقَ يَابْنَ اللَّخْنَاءِ. فَقَالَ الْكَاتِبُ: هَذَا يَعْمَلُ فِي السَّنَةِ ثَوْبًا أَوْ ثَوْبَيْنِ، وَأَنَا يَمُرُّ عَلَى يَدَيَّ فِي كُلِّ سَنَةٍ مِائَةُ ثَوْبٍ مِثْلَ هَذَا. فَقَالَ لِلْحَائِكِ: صَدَقَ يَابْنَ اللَّخْنَاءِ ! فَلَمْ يَزَلْ يُكَذِّبُ هَذَا مَرَّةً وَهَذَا مَرَّةً حَتَّى عَدَّ أَبْيَاتَ الثَّوْبِ فَوَجَدَهَا تَنْقُصُ بَيْتًا مِنْ أَحَدِ جَانِبَيِ الثَّوْبِ، فَضَرَبَ الْحَائِكَ مِائَةَ سَوْطٍ. وَقِيلَ: إِنَّ يُوسُفَ أَرَادَ السَّفَرَ فَدَعَا جَوَارِيَهُ فَقَالَ لِإِحْدَاهُنَّ: تَخْرُجِينَ مَعِي ؟ قَالَتْ: نَعَمْ. قَالَ: يَا خَبِيثَةُ كُلُّ هَذَا مِنْ حُبِّ النِّكَاحِ، يَا خَادِمُ اضْرِبْ رَأْسَهَا. وَقَالَ لِأُخْرَى: مَا تَقُولِينَ ؟ فَقَالَتْ: أُقِيمُ عَلَى وَلَدِي. فَقَالَ: يَا خَبِيثَةُ أَكُلُّ هَذَا زَهَادَةٌ فِيَّ ؟ اضْرِبْ رَأْسَهَا. وَقَالَ لِثَالِثَةٍ: مَا تَقُولِينَ ؟ قَالَتْ: مَا أَدْرِي مَا أَقُولُ، إِنْ قُلْتُ مَا قَالَتْ إِحْدَاهُمَا لَمْ آمَنْ عُقُوبَتَكَ. فَقَالَ: يَا لَخْنَاءُ أَوَتُنَاقِضِينَ وَتَحْتَجِّينَ ؟ اضْرِبْ رَأْسَهَا. فَضَرَبَ الْجَمِيعَ. وَكَانَ قَصِيرًا عَظِيمَ اللِّحْيَةِ، وَكَانَ يُحْضِرُ الثَّوْبَ الطَّوِيلَ لِيُفَصِّلَهُ لِيَلْبَسَهُ، فَإِنْ قَالَ الْخَيَّاطُ إِنَّهُ يُفَصِّلُ مِنْهُ ضَرَبَهُ، فَإِنْ قَالَ لَهُ الْخَيَّاطُ: لَا يَكْفِينَا إِلَّا بَعْدَ التَّصَرُّفِ فِي التَّفْصِيلِ، سَرَّهُ، فَكَانُوا يُفَصِّلُونَ لَهُ ثِيَابًا طِوَالًا وَيَأْخُذُونَ مَا يَنْبَغِي مِنَ الثَّوْبِ يُوهِمُونَهُ أَنَّ الثَّوْبَ لَمْ يَكْفِهِ فَيَرْضَى بِذَلِكَ. وَلَهُ فِي هَذَا الْبَابِ أَشْيَاءُ نَوَادِرُ، مِنْهَا أَنَّهُ قَالَ يَوْمًا لِكَاتِبٍ لَهُ: مَا حَبَسَكَ ؟ قَالَ: اشْتَكَيْتُ ضِرْسِي، فَدَعَا بِحَجَّامٍ يَقْلَعُهُ وَمَعَهُ ضِرْسٌ آخَرُ.
✧ The Dismissal of Khālid b. ʿAbd Allāh al-Qasrī and the Appointment of Yūsuf b. ʿUmar al-Thaqafī In the year one hundred and twenty, Hishām b. ʿAbd al-Malik dismissed Khālid from all his offices. They have disagreed about that and its cause. It is said: Farrūkh Abū al-Muthannā was in charge of Hishām's estates at Nahr al-Rummān, and Khālid found his position burdensome. So Khālid said to Ḥayyān al-Nabaṭī: 'Go out to Hishām and add to Farrūkh [i.e., bid more for the estates].' Ḥayyān did that and took them over. Then Ḥayyān became more burdensome to Khālid than Farrūkh had been, and Khālid began to harm him. Ḥayyān would say: 'Do not harm me, for I am your protégé,' but Khālid insisted on harming him. When Ḥayyān came to him, he breached the watercourses onto the estates, and then went out to Hishām and said to him: 'Khālid has breached the watercourses onto your estates.' Hishām sent someone to inspect them. Ḥayyān said to a servant of Hishām's servants: 'If you speak a word I tell you when Hishām can hear, you shall have one thousand dinars.' He said: 'Give it in advance, [and I will say whatever you wish].' So he gave him one thousand and said to him: 'Make one of Hishām's children cry, and when he cries, say to him: "Be quiet! By God, it is as if you were the son of Khālid al-Qasrī, whose revenue is thirteen million."' So the servant did that, and Hishām heard it. He asked Ḥayyān about Khālid's revenue, and Ḥayyān said: 'Thirteen million,' and that settled in Hishām's mind. It is also said: His revenue was twenty thousand, and he had dug canals in Iraq, among them Nahr Khālid, Bājirā, Tārmānā, al-Mubārak, al-Jāmiʿ, the district of Sābūr, and al-Ṣilḥ. He often used to say: 'I am wronged; nothing is under my feet but it is mine,' meaning that ʿUmar had given Bajīla a quarter of the Sawād. Al-ʿUryān b. al-Haytham and Bilāl b. Abī Burda advised him to present his properties to Hishām, so that Hishām could take from them whatever he wished, and they guaranteed him satisfaction, for they had heard of Hishām's change toward him. But he did not do it and did not respond to them in anything. And it was said to Hishām: 'Khālid said to his son: "You are not less than Maslama b. Hishām!"' A man from the family of ʿAmr b. Saʿīd b. al-ʿĀṣ entered upon Khālid in his assembly, and Khālid spoke harshly to him. So he wrote to Hishām complaining about Khālid. Hishām wrote to Khālid rebuking him, blaming him, and upbraiding him, and commanding him to walk on foot to his (the man's) door and seek his satisfaction, for he had placed his dismissal and his appointment in his hands. And Khālid used to mention Hishām and say: 'Son of the foolish woman.' And Khālid used to deliver the khuṭba and say: 'You claim that I raise your prices; may the curse of God be upon whoever raises them!' Hishām had written to him not to sell any of the crops until the Commander of the Faithful's crops were sold, so their measure reached dirhams [i.e., the price of Hishām's crops was high because Khālid withheld his]. And he used to say to his son: 'How will you fare when the Commander of the Faithful needs you?' All of this reached the Commander of the Faithful Hishām, and he became displeased with him. It also reached him that Khālid belittled the governorship of Iraq. So Hishām wrote to him: 'O son of the mother of Khālid, it has reached me that you say: "The governorship of Iraq is no honor for me." O son of the stinking woman, how is the command of Iraq not an honor for you, when you are from Bajīla, the few and the lowly? By God, I think the first one to come to you will be a young man of Quraysh who will bind your hands to your neck.' And things he disliked kept reaching him about Khālid, so he resolved to dismiss him. He kept that secret and wrote to Yūsuf b. ʿUmar, who was in Yemen, ordering him to come with thirty of his companions to Iraq, for he had appointed him to it. So Yūsuf traveled to Kufa and camped near it. Ṭāriq, Khālid's deputy in Kufa, had circumcised his son, and he was given a thousand servant boys and girls, besides wealth and garments. Some of the people of Iraq passed by Yūsuf and asked them: 'What are you, and where do you intend to go?' They said: 'Some places.' They went to Ṭāriq and told him their news and ordered him to kill them, saying: 'They are Kharijites.' Then Yūsuf went to the houses of Thaqīf, and they asked them: 'What are you?' They concealed their situation and Yūsuf's matter. He gathered to himself the Muḍar who were there. When they had gathered, he entered the mosque at dawn and ordered the muezzin, and he performed the prayer, and he prayed. Then he sent for Ṭāriq and Khālid and seized them while the cooking pots were still boiling. It is also said: When Hishām wanted to appoint Yūsuf b. ʿUmar over Iraq, he kept it secret. Jundub, the mawlā of Yūsuf, arrived with a letter from Yūsuf to Hishām. Hishām read it, then said to Sālim b. ʿAnbasa, who was in charge of the dīwān: 'Answer it in your own words and bring me the letter.' Hishām wrote with his own hand a small letter to Yūsuf ordering him to march to Iraq. Sālim wrote the letter and brought it to Hishām. Hishām placed his own letter in the middle of it and sealed it. Then he called Yūsuf's messenger, ordered him to be beaten, had his clothes torn, and gave him the letter, so he departed. Bashīr b. Abī Ṭalḥa, who was Sālim's deputy, became suspicious and said: 'This is a trick; he has appointed Yūsuf over Iraq.' So he wrote to ʿIyāḍ, who was Sālim's deputy in Iraq: 'Your family has sent you the Yemeni garment; when it comes to you, wear it, and praise God Almighty, and inform Ṭāriq of that.' So ʿIyāḍ informed Ṭāriq b. Abī Ziyād of the letter. Then Bashīr regretted his letter, and he wrote to ʿIyāḍ: 'Your family has changed their minds about holding back the garment.' So ʿIyāḍ brought the second letter to Ṭāriq. Ṭāriq said: 'The news is in the first letter, but Bashīr regretted it and feared the news would come out.' Ṭāriq rode from Kufa to Khālid, who was at Wāsiṭ. Dāwūd al-Barīdī, who was in charge of Khālid's chamberlains and his dīwān, saw him and informed Khālid. Khālid gave him permission. When he saw him, he said: 'What has brought you without permission?' He said: 'A matter in which I erred. I had written to the amir to console him on the death of his brother Asad, and I should have come on foot.' Khālid was moved and his eyes filled with tears, and he said: 'Return to your work.' But when Dāwūd was absent, Ṭāriq told him the news and said: 'What do you think?' He said: 'You could ride to the Commander of the Faithful and apologize to him for what has reached him about you.' Khālid said: 'I will not do that without permission.' Ṭāriq said: 'Then send me to him so that I may bring you his permission.' Khālid said: 'Nor this.' Ṭāriq said: 'Then I will go and guarantee to the Commander of the Faithful all that has been lost in these years and bring you his covenant.' Khālid asked: 'How much is that?' He said: 'One hundred million.' Khālid said: 'And where would I get it? By God, I do not have ten million dirhams!' Ṭāriq said: 'I and so-and-so and so-and-so will bear it.' Khālid said: 'Then I would be base if I had given them something and went back on it.' Ṭāriq said: 'We are ransoming you and ransoming ourselves with our wealth. The world will begin anew, and the blessing will remain upon you and upon us, which is better than having someone come who will demand the wealth (and it is in the hands of the people of Kufa, and they will wait and we will be killed while they eat that wealth).' But Khālid refused. So Ṭāriq bade him farewell and wept and said: 'This is the last time we meet in this world.' Then he went to Kufa, and Khālid went out to al-Jamma. Yūsuf's messenger reached him in Yemen and said: 'The Commander of the Faithful is angry. He beat me and did not write a reply to your letter. Here is the letter of Sālim, the head of the dīwān.' Yūsuf read it. When he came to the end, he read Hishām's letter in his own hand appointing him over Iraq and ordering him to seize the son of the Christian woman, meaning Khālid, and his agents and to torture them until he was satisfied. So he took a guide and set out that very day, leaving his son al-Ṣalt as his deputy in Yemen. He arrived in Kufa in Jumādā al-Ākhira in the year one hundred and twenty and camped at al-Najaf. He sent his mawlā Kaysān and said: 'Go and bring Ṭāriq. If he comes willingly, carry him on a pack-saddle; if he does not come, bring him dragged.' Kaysān came to al-Ḥīra and took with him ʿAbd al-Masīḥ, the chief of its people, to Ṭāriq. He said to him: 'Yūsuf has arrived in Iraq and is summoning you.' Ṭāriq said to Kaysān: 'If the amir wants wealth, I will give him whatever he asks.' So they brought him to Yūsuf b. ʿUmar, and they met at al-Ḥīra. Yūsuf beat him severely, it is said five hundred lashes. Then he entered Kufa and sent ʿAṭāʾ b. Muqaddim to Khālid at al-Jamma. The messenger came to Khālid's chamberlain and said: 'Ask permission [for me] to see Abū al-Haytham.' He entered upon Khālid with changed color. Khālid said: 'What is the matter?' He said: 'Good.' Khālid said: 'You have no good!' He said: 'ʿAṭāʾ says: Ask permission for me to see Abū al-Haytham.' Khālid said: 'Give him permission.' He entered upon him and said: 'Woe to its mother, what an anger!' Then he seized him and imprisoned him. Abān b. al-Walīd and his companions made an agreement with Yūsuf for Khālid's release for nine million. It was said to Yūsuf: 'If you had not done that, you could have taken one hundred million from him.' He regretted it and said: 'I have pledged my tongue with him, and I do not feel safe, and I will not go back.' Khālid's companions informed Khālid, and he said: 'You have made a mistake, and I do not feel safe that he will take it and then return. Go back.' So they went back and told him that Khālid was not satisfied. He said: 'Have you returned?' They said: 'Yes.' He said: 'By God, I will not be satisfied with the like of it nor twice the like of it.' So he took more than that; it is said he took one hundred thousand. Then Yūsuf sent for Bilāl b. Abī Burda and seized him. Bilāl had built a house in Kufa that he had not occupied. Yūsuf brought him in fetters and lodged him in the house, and then it was made into a prison. Khālid used to give gifts to the Hashimites and treat them kindly. Muḥammad b. ʿAbd Allāh b. ʿAmr b. ʿUthmān b. ʿAffān came to him to seek his protection but did not see from him what he liked. He said: 'As for gifts, they are for the Hashimites. We get nothing from him except that he curses ʿAlī.' That reached Khālid, and he said: 'If he wishes, we will get at ʿUthmān with something.' Despite this, Khālid went to extremes in cursing ʿAlī. It is said: He did that to ward off suspicion and to draw near to the people. Khālid's governorship of Iraq began in Shawwāl in the year one hundred and five, and he was dismissed in Jumādā al-Ūlā in the year one hundred and twenty. The governorship of Yūsuf b. ʿUmar al-Thaqafī over Iraq and some of his reports. When Yūsuf governed Iraq, Islam was humiliated and authority was in the hands of the dhimmis. Yaḥyā b. Nawfal said about him: He came to us while the people of shirk were the people of our zakāt and our judges in what we conceal and what we make public. When Yūsuf of goodness came to us, the earth shone for him until every valley was luminous, and until we saw justice among the people manifest, which had not appeared before from the ʿUqaylī. In verses. Then after that he said: He showed us, and the caliph when he cast us, along with sincerity, to the new man, like the people of the Fire when they called and were given to drink all together boiling water and pus. There were contradictory qualities in Yūsuf. He was long in prayer, constant in the mosque, strict in keeping his retinue and family away from the people, soft in speech, humble, good at managing, and given to much supplication and prayer. He would pray the dawn prayer and not speak to anyone until he had prayed the forenoon prayer, reciting the Qur'an and supplicating. He was knowledgeable in poetry and literature. He was also severe in punishment and excessive in striking bodies. He would take a new garment and run his fingernail over it; if the nap caught on his nail, he would beat its owner and perhaps cut off his hand. He was foolish. One day a garment was brought to him, and he said to his scribe: 'What do you say about this garment?' The scribe said: 'Its checks should have been smaller than they are.' So Yūsuf said to the weaver: 'He has spoken the truth, O son of the stinking woman!' The weaver said: 'We know better about this.' So Yūsuf said to his scribe: 'He has spoken the truth, O son of the stinking woman!' The scribe said: 'This man makes one or two garments in a year, while one hundred like this pass through my hands every year.' So Yūsuf said to the weaver: 'He has spoken the truth, O son of the stinking woman!' He kept calling first one a liar and then the other until he counted the checks of the garment and found it was one check short on one side. So he beat the weaver one hundred lashes. It is said: Yūsuf wanted to travel, so he called his slave girls and said to one of them: 'Will you go out with me?' She said: 'Yes.' He said: 'O wicked one, all this is from love of intercourse. O servant, strike her head!' He said to another: 'What do you say?' She said: 'I will stay with my child.' He said: 'O wicked one, all this is disdain for me? Strike her head!' He said to a third: 'What do you say?' She said: 'I do not know what to say. If I say what one of them said, I will not be safe from your punishment.' He said: 'O stinking one, do you contradict and argue? Strike her head!' So he struck them all. He was short with a huge beard. He would bring a long garment to have it cut for him to wear. If the tailor said he could cut it from it, he beat him. If the tailor said: 'It will not suffice us except after managing in the cutting,' it pleased him. So they would cut long garments for him and take what was fitting from the cloth, making him think the cloth was not enough, and he was satisfied with that. He has many odd things of this sort, among them that one day he said to a scribe of his: 'What kept you?' The scribe said: 'I had a toothache.' So he called for a cupper to extract it, and with it another tooth.
Tarikh (al-Tabari) 2567No grade recorded
وِلَايَةِ نَصْرِ بْنِ سَيَّارٍ الْكِنَانِيِّ خُرَاسَانَ لَمَّا مَاتَ أَسَدُ بْنُ عَبْدِ اللَّهِ اسْتَشَارَ هِشَامُ بْنُ عَبْدِ الْمَلِكِ عَبْدَ الْكَرِيمِ بْنَ سُلَيْطٍ الْحَنَفِيَّ، وَكَانَ عَالِمًا بِخُرَاسَانَ، فِيمَنْ يُوَلِّيهِ، فَقَالَ عَبْدُ الْكَرِيمِ: يَا أَمِيرَ الْمُؤْمِنِينَ أَمَّا رَجُلُ خُرَاسَانَ حَزْمًا وَنَجْدَةً فَالْكَرْمَانِيُّ. فَأَعْرَضَ عَنْهُ وَقَالَ: مَا اسْمُهُ ؟ قَالَ جُدَيْعُ بْنُ عَلِيٍّ. قَالَ: لَا حَاجَةَ لِي فِيهِ، وَتَطَيَّرَ، قَالَ: فَالْمُسِنُّ الْمُجَرِّبُ يَحْيَى بْنُ نُعَيْمِ بْنِ هُبَيْرَةَ الشَّيْبَانِيُّ. قَالَ: رَبِيعَةُ لَا تُسَدُّ بِهَا الثُّغُورُ. قَالَ عَبْدُ الْكَرِيمِ: فَقُلْتُ فِي نَفْسِي: كَرِهَ رَبِيعَةَ وَالْيَمَنَ فَأَرْمِيهِ بِمُضَرَ، فَقُلْتُ: عَقِيلُ بْنُ مَعْقِلٍ اللِّيثِيُّ إِنْ غَفَرْتَ هَنَةً. قَالَ: مَا هِيَ ؟ قُلْتُ: لَيْسَ بِالْعَفِيفِ. قَالَ: لَا حَاجَةَ لِي فِيهِ. قُلْتُ: مَنْصُورُ بْنُ أَبِي الْخَرْقَاءِ السُّلَمِيُّ إِنْ غَفَرْتَ نُكْرَهُ فَإِنَّهُ مَشْئُومٌ. قَالَ: غَيْرُهُ. قُلْتُ: فَالْمُجَشِّرُ بْنُ مُزَاحِمٍ السُّلَمِيُّ ; عَاقِلٌ شُجَاعٌ لَهُ رَأْيٌ مَعَ كَذِبٍ فِيهِ. قَالَ: لَا خَيْرَ فِي الْكَذِبِ. قُلْتُ: يَحْيَى بْنُ الْحُضَيْنِ. قَالَ: أَلَمْ أُخْبِرْكَ أَنَّ رَبِيعَةَ لَا تُسَدُّ بِهَا الثُّغُورُ ؟ قَالَ: فَقُلْتُ: نَصْرُ بْنُ سَيَّارٍ. قَالَ: هُوَ لَهَا. قُلْتُ: إِنْ غَفَرْتَ وَاحِدَةً، فَإِنَّهُ عَفِيفٌ مُجَرِّبٌ عَاقِلٌ. قَالَ: مَا هِيَ ؟ قُلْتُ: عَشِيرَتُهُ بِهَا قَلِيلَةٌ. قَالَ لَا أَبَا لَكَ ! [ أَتُرِيدُ عَشِيرَةً ] أَكْثَرَ مِنِّي ؟ أَنَا عَشِيرَتُهُ. فَكَتَبَ عَهْدَهُ وَبَعَثَهُ مَعَ عَبْدِ الْكَرِيمِ. وَقَدْ قِيلَ: عُرِضَ عَلَيْهِ عُثْمَانُ بْنُ الشِّخِّيرِ، وَقِيلَ لَهُ: إِنَّهُ صَاحِبُ شَرَابٍ، وَقِيلَ لَهُ عَنْ يَحْيَى بْنِ الْحُضَيْنِ: إِنَّهُ كَثِيرُ التِّيهِ، وَقِيلَ لَهُ عَنْ قَطَنِ بْنِ قُتَيْبَةَ: إِنَّهُ مَوْتُورٌ، فَلَمْ يُوَلِّهِمْ فَاسْتَعْمَلَ نَصْرًا. وَكَانَ جَعْفَرُ بْنُ حَنْظَلَةَ الَّذِي اسْتَخْلَفَهُ أَسَدٌ عَلَى خُرَاسَانَ عِنْدَ مَوْتِهِ قَدْ عَرَضَ عَلَى نَصْرٍ أَنْ يُوَلِّيَهُ بُخَارَى، فَاسْتَشَارَ الْبَخْتَرِيَّ بْنَ مُجَاهِدٍ مَوْلَى بَنِي شَيْبَانَ، فَقَالَ لَهُ: لَا تَقْبَلْهَا لِأَنَّكَ شَيْخُ مُضَرَ بِخُرَاسَانَ، وَكَأَنَّكَ بِعَهْدِكَ قَدْ جَاءَ عَلَى خُرَاسَانَ كُلِّهَا. فَلَمَّا أَتَاهُ عَهْدُهُ بَعَثَ إِلَى الْبَخْتَرِيِّ لِيَأْتِيَهُ، فَقَالَ الْبَخْتَرِيُّ لِأَصْحَابِهِ: قَدْ وَلِيَ نَصْرٌ خُرَاسَانَ، فَلَمَّا أَتَاهُ سَلَّمَ عَلَيْهِ بِالْإِمْرَةِ، فَقَالَ لَهُ: مَنْ أَيْنَ عَلِمْتَ ؟ قَالَ: كُنْتَ تَأْتِينِي، فَلَمَّا بَعَثْتَ إِلَيَّ عَلِمْتُ أَنَّكَ قَدْ وَلِيتَ. وَأَعْطَى نَصْرٌ عَبْدَ الْكَرِيمِ لَمَّا أَتَاهُ بِعَهْدِهِ عَشَرَةَ آلَافِ دِرْهَمٍ، وَاسْتَعْمَلَ عَلَى بَلْخٍ مُسْلِمَ بْنَ عَبْدِ الرَّحْمَنِ بْنِ مُسْلِمٍ، وَاسْتَعْمَلَ عَلَى مَرْوِ الرُّوذِ وَسَّاجَ بْنَ بُكَيْرِ بْنِ وَسَّاجٍ، وَعَلَى هَرَاةَ الْحَارِثَ بْنَ عَبْدِ اللَّهِ بْنِ الْحَشْرَجِ، وَعَلَى نَيْسَابُورَ زِيَادَ بْنَ عَبْدِ الرَّحْمَنِ الْقُشَيْرِيَّ، وَعَلَى خَوَارِزْمَ أَبَا حَفْصِ بْنَ عَلِيٍّ خَتَنَهُ، وَعَلَى الصُّغْدِ قَطَنَ بْنَ قُتَيْبَةَ. قَالَ رَجُلٌ مِنَ الْيَمَانِيَّةِ: مَا رَأَيْتُ عَصَبِيَّةً مِثْلَ هَذَا. قَالَ: بَلَى، الَّتِي كَانَتْ قَبْلَهَا، فَلَمْ يَسْتَعْمِلْ أَرْبَعَ سِنِينَ إِلَّا مُضَرِيًّا. وَعُمِرَتْ خُرَاسَانُ عِمَارَةً لَمْ تُعْمَرْ قَبْلَهَا، وَأَحْسَنَ الْوِلَايَةَ وَالْجِبَايَةَ، فَقَالَ سَوَّارُ بْنُ الْأَشْعَرِ: أَضْحَتْ خُرَاسَانُ بَعْدَ الْخَوْفِ آمِنَةً مِنْ ظُلْمِ كُلِّ غَشُومِ الْحُكْمِ جَبَّارِ لَمَّا أَتَى يُوسُفًا أَخْبَارُ مَا لَقِيَتْ اخْتَارَ نَصْرًا لَهَا نَصْرَ بْنَ سَيَّارِ وَأَتَى نَصْرًا عَهْدَهُ فِي رَجَبٍ سَنَةَ عِشْرِينَ وَمِائَةٍ.
✧ The Appointment of Naṣr b. Sayyār al-Kinānī over Khurasan When Asad b. ʿAbd Allāh died, Hishām b. ʿAbd al-Malik consulted ʿAbd al-Karīm b. Sulayṭ al-Ḥanafī, who was knowledgeable about Khurasan, regarding whom he should appoint. ʿAbd al-Karīm said, 'O Commander of the Faithful, as for the man of Khurasan in prudence and courage, it is al-Karmānī.' He turned away from him and said, 'What is his name?' He said, 'Judayʿ b. ʿAlī.' He said, 'I have no need of him,' and he took it as a bad omen. He said, 'Then the aged, experienced one is Yaḥyā b. Nuʿaym b. Hubayra al-Shaybānī.' He said, 'Rabīʿa—frontiers are not held with them.' ʿAbd al-Karīm said, 'I said to myself: He has disliked Rabīʿa and the Yemen, so I will aim at him with Muḍar.' I said, 'ʿAqīl b. Maʿqil al-Laythī, if you pardon one fault.' He said, 'What is it?' I said, 'He is not chaste.' He said, 'I have no need of him.' I said, 'Manṣūr b. Abī al-Kharqāʾ al-Sulamī, if you pardon his ill-omen, for he is unlucky.' He said, 'Someone else.' I said, 'Then al-Mujashshir b. Muzāḥim al-Sulamī; he is intelligent and brave, with sound judgment, but he has some lying in him.' He said, 'There is no good in lying.' I said, 'Yaḥyā b. al-Ḥuḍayn.' He said, 'Did I not tell you that Rabīʿa—frontiers are not held with them?' He said, 'Then I said, "Naṣr b. Sayyār."' He said, 'He is the one for it.' I said, 'If you pardon one thing, then he is chaste, experienced, and intelligent.' He said, 'What is it?' I said, 'His clan there is small.' He said, 'May you lose your father! Do you want a clan greater than me? I am his clan.' So he wrote his covenant and sent it with ʿAbd al-Karīm. It has also been said: ʿUthmān b. al-Shikhkhīr was proposed to him, and it was said to him, 'He is a drinker of wine.' It was said to him about Yaḥyā b. al-Ḥuḍayn, 'He is too haughty.' It was said to him about Qaṭan b. Qutayba, 'He is one who has a blood feud.' So he did not appoint them, and he appointed Naṣr. Jaʿfar b. Ḥanẓala, whom Asad had left as his successor over Khurasan at his death, had offered Naṣr to appoint him over Bukhara. Naṣr consulted al-Bakhtarī b. Mujāhid, the client of Banū Shaybān, who said to him, 'Do not accept it, for you are the elder of Muḍar in Khurasan, and it is as if I can see your covenant coming over all of Khurasan.' When his covenant came to him, he sent to al-Bakhtarī to come to him. Al-Bakhtarī said to his companions, 'Naṣr has been appointed over Khurasan.' When he came to him, he greeted him with the emirate. Naṣr said to him, 'How did you know?' He said, 'You used to come to me; when you sent for me, I knew that you had been appointed.' Naṣr gave ʿAbd al-Karīm, when he brought him his covenant, ten thousand dirhams. He appointed Muslim b. ʿAbd al-Raḥmān b. Muslim over Balkh, Wassāj b. Bukayr b. Wassāj over Marw al-Rūdh, al-Ḥārith b. ʿAbd Allāh b. al-Ḥashraj over Herat, Ziyād b. ʿAbd al-Raḥmān al-Qushayrī over Naysābūr, Abū Ḥafṣ b. ʿAlī, his son-in-law, over Khwārizm, and Qaṭan b. Qutayba over al-Ṣughd. A man from the Yemenites said, 'I have never seen such partisanship as this.' He said, 'Yes, the one before it; he did not appoint anyone but a Muḍarī for four years.' Khurasan was cultivated as it had never been cultivated before, and he excelled in governance and tax collection. Sawwār b. al-Ashʿar said: Khurasan has become safe after fear, secure From the injustice of every oppressive tyrant of a ruler. When news of what it had suffered reached Yūsuf, He chose for it Naṣr—Naṣr b. Sayyār. Naṣr's covenant came to him in Rajab of the year one hundred and twenty.
Tarikh (al-Tabari) 2568No grade recorded
ذِكْرُ عِدَّةِ حَوَادِثَ فِي سنة عشرين ومائة غَزَا سُلَيْمَانُ بْنُ هِشَامِ بْنِ عَبْدِ الْمَلِكِ الصَّائِفَةَ ، وَافْتَتَحَ سَنْدَرَةَ. وَفِيهَا غَزَا إِسْحَاقُ بْنُ مُسْلِمٍ الْعُقَيْلِيُّ تُومَانْشَاهْ، وَافْتَتَحَ قِلَاعَهَا وَخَرَّبَ أَرْضَهَا. وَفِيهَا غَزَا مَرْوَانُ بْنُ مُحَمَّدٍ الْحِمَارُ بِلَادَ التُّرْكِ . وكَانَ قَدْ وَلَّاهُ هِشَامٌ أَرْمِينِيَّةَ، فَكَتَبَ إِلَيْهِ يَسْتَأْذِنُهُ فِي الدُّخُولِ إِلَى بِلَادِهِمْ، فَكَتَبَ إِلَيْهِ هِشَامٌ: كَيْفَ أَفْعَلُ مَا لَمْ يَفْعَلْهُ أَحَدٌ قَبْلِي، فَكَتَبَ إِلَيْهِ: إِنَّ النَّاسَ يَشْتَهُونَ ذَلِكَ وَأَرْجُو أَنْ يَكُونَ فِيهِ خَيْرٌ، فَأَذِنَ لَهُ، فَدَخَلَ وَالْقَوْمُ غَارُّونَ فَهَرَبُوا إِلَى الْآجَامِ، فَأَضْرَمَهَا نَارًا، وَاقْتَتَلُوا قِتَالًا شَدِيدًا، وَظَفِرَ الْمُسْلِمُونَ، وَبَعَثُوا إِلَيْهِ بِالْخَبَرِ.
✧ Mention of several events In the year one hundred and twenty, Sulaymān b. Hishām b. ʿAbd al-Malik raided the summer expedition and conquered Sandarah. In it Isḥāq b. Muslim al-ʿUqaylī raided Tūmānshāh, conquered its fortresses, and laid waste its land. In it Marwān b. Muḥammad al-Ḥimār raided the land of the Turks. Hishām had appointed him over Armenia, and he wrote to him asking permission to enter their land. Hishām wrote to him: "How can I do what no one before me has done?" He wrote to him: "The people desire that, and I hope there is good in it." So he gave him permission. He entered while the people were heedless, and they fled to the thickets. He set them ablaze, and they fought a fierce battle. The Muslims prevailed, and they sent the news to him.
Tarikh (al-Tabari) 2569No grade recorded
وَحَجَّ بِالنَّاسِ في سنة عشرين ومائة مُحَمَّدُ بْنُ هِشَامِ بْنِ إِسْمَاعِيلَ الْمَخْزُومِيُّ، وَقِيلَ: حَجَّ بِهِمْ سُلَيْمَانُ بْنُ هِشَامِ بْنِ عَبْدِ الْمَلِكِ، وَقِيلَ: أَخُوهُ يَزِيدُ بْنُ هِشَامٍ. وَكَانَ الْعَامِلَ عَلَى الْمَدِينَةِ وَمَكَّةَ وَالطَّائِفِ مُحَمَّدُ بْنُ هِشَامٍ الْمَخْزُومِيُّ، وَعَلَى الْعِرَاقِ وَالْمَشْرِقِ يُوسُفُ بْنُ عُمَرَ، وَعَلَى خُرَاسَانَ نَصْرُ بْنُ سَيَّارٍ، وَقَدْ أَمَرَهُ هِشَامٌ أَنْ يُكَاتِبَ يُوسُفَ بْنَ عُمَرَ، وَقِيلَ: كَانَ عَلَيْهَا جَعْفَرُ بْنُ حَنْظَلَةَ، وَعَلَى الْبَصْرَةِ كَثِيرُ بْنُ عَبْدِ اللَّهِ السُّلَمِيُّ، اسْتَعْمَلَهُ يُوسُفُ، وَعَلَى قَضَائِهَا عَامِرُ بْنُ عُبَيْدَةَ، وَعَلَى إِرْمِينِيَّةَ وَأَذْرَبِيجَانَ مَرْوَانُ بْنُ مُحَمَّدٍ، وَعَلَى قَضَاءِ الْكُوفَةِ ابْنُ شُبْرُمَةَ.
✧ The people were led in the Hajj in the year one hundred and twenty by Muḥammad b. Hishām b. Ismāʿīl al-Makhzūmī. It is said: Sulaymān b. Hishām b. ʿAbd al-Malik led them in the Hajj; and it is said: his brother Yazīd b. Hishām. And the governor over al-Madīnah, Makkah, and al-Ṭāʾif was Muḥammad b. Hishām al-Makhzūmī; over al-ʿIrāq and the East was Yūsuf b. ʿUmar; over Khurāsān was Naṣr b. Sayyār, and Hishām had ordered him to correspond with Yūsuf b. ʿUmar—and it is said: Jaʿfar b. Ḥanẓalah was over it; over al-Baṣrah was Kathīr b. ʿAbd Allāh al-Sulamī, whom Yūsuf appointed; over its judiciary was ʿĀmir b. ʿUbaydah; over Armenia and Adharbayjān was Marwān b. Muḥammad; and over the judiciary of al-Kūfah was Ibn Shubrumah.
Tarikh (al-Tabari) 2570No grade recorded
مَنْ تُوُفِّيَ فِي سَنَةُ عِشْرِينَ وَمِائَةٍ مِنَ الْأَكَابِرِ سَلْمُ بْنُ قَيْسٍ الْعَلَوِيُّ سَلْمُ بْنُ قَيْسٍ الْعَلَوِيُّ: يَرْوِي عَنْ أَنَسٍ. رَوَى عَنْهُ جَرِيرُ بْنُ حَازِمٍ. وَثَّقَهُ يَحْيَى وَأَبُو بَكْرِ بْنُ أَبِي دَاوُدَ. وَقَالَ يَحْيَى فِي رِوَايَةٍ: هُوَ ضَعِيفٌ. وَقَالَ حَمَّادٌ: ذَكَرْتُهُ لِشُعْبَةَ، فَقَالَ: الَّذِي يَرَى الْهِلَالَ قَبْلَ النَّاسِ بِيَوْمَيْنِ. قَالَ لَهُ الْحَسَنُ: خَلِّ بَيْنَ النَّاسِ وَهِلَالِهِمْ حَتَّى يَرَوْهُ. قَالَ ابْنُ قُتَيْبَةَ: يُقَالُ: إِنَّ أَشْفَارَ عَيْنَيْهِ ابْيَضَّتْ، وَكَانَ إِذَا أَبْصَرَ رَأَى أَشْفَارَ عَيْنَيْهِ فَيَظُنُّهَا الْهِلَالَ. وَلَيْسَ هُوَ مِنْ أَوْلَادِ عَلِيِّ بْنِ أَبِي طَالِبٍ، إِنَّمَا هُوَ مِنْ وَلَدِ عَلِيِّ بْنِ [يُونَانَ، قِيلَ: كَانُوا بِالْبَصْرَةِ، وَثَمَّ آخَرُ يُقَالُ لَهُ: خَالِدُ بْنُ يَزِيدَ الْعَلَوِيُّ مِنْ وَلَدِ عَلِيِّ بْنِ] الْأَسْوَدِ، يَرْوِي عَنِ الْحَسَنِ الْبَصْرِيِّ، وَثَمَّ آخَرُ يُقَالُ لَهُ: جُنْدُبُ بْنُ سَرْحَانَ الْعَلَوِيُّ مِنْ بَنِي مُدْلِجٍ، حَدَّثَ عَنْ بَلِيغٍ، رَوَى عَنْهُ ابْنُ لَهِيعَةَ، وَمُدْلِجٌ مِنْ بَنِي عَبْدِ مَنَاةَ بْنِ كِنَانَةَ، وَإِنَّمَا قِيلَ لِوَلَدِهِ بَنُو عَلِيٍّ؛ لِأَنَّ أُمَّهُمُ الدَّفْرَاءَ -وَاسْمُهَا فَكِيهَةُ- تَزَوَّجَهَا بَعْدَ أَبِيهِمْ عَلِيُّ بْنُ مَسْعُودٍ الْغَسَّانِيُّ، فَنُسِبُوا إِلَيْهِ. وَإِيَّاهُمْ عَنَى أُمَيَّةُ بْنُ أَبِي الصَّلْتِ بِقَوْلِهِ: لِلَّهِ دَرُّ بَنِي عَلِيٍّ أَيِّمٌ مِنْهُمْ وَنَاكِحُ وَمَا عَدَا مَنْ ذَكَرْنَا مِمَّنْ يُقَالُ لَهُ الْعَلَوِيُّ فَمَنْسُوبٌ إِلَى عَلِيِّ بْنِ أَبِي طَالِبٍ ؓ. عَبْدُ اللَّهِ بْنُ كَثِيرٍ، أَبُو مَعْبَدٍ الْمُقْرِئُ عَبْدُ اللَّهِ بْنُ كَثِيرٍ، أَبُو مَعْبَدٍ الْمُقْرِئُ، مَوْلَى عُمَرَ بْنِ عَلْقَمَةَ الْكِنَانِيِّ، وَيُقَالُ: الدَّارِيُّ: وَالدَّارُ بَطْنٌ مِنْ لَخْمٍ، وَهُوَ مِنْ أَبْنَاءِ فَارِسَ الَّذِينَ كَانُوا بِصَنْعَاءَ، بَعَثَهُمْ كِسْرَى إِلَى الْيَمَنِ لَمَّا طَرَدَ الْحَبَشِيَّةَ عَنْهَا، وَهُوَ أَحَدُ الْقُرَّاءِ السَّبْعَةِ. أَخَذَ عَنْ مُجَاهِدٍ، وَقَرَأَ عَلَيْهِ أَبُو عَمْرِو بْنُ الْعَلَاءِ. وَكَانَ ذَا دِينٍ وَوَرَعٍ، وَكَانَ عَطَّارًا، وَتُوُفِّيَ بِمَكَّةَ فِي هَذِهِ السَّنَةِ. عَاصِمُ بْنُ عُمَرَ بْنِ قَتَادَةَ بْنِ النُّعْمَانِ عَاصِمُ بْنُ عُمَرَ بْنِ قَتَادَةَ بْنِ النُّعْمَانِ، أَبُو عُمَرَ الظَّفَرِيُّ الْأَنْصَارِيُّ: كَانَ لَهُ عِلْمٌ بِالسِّيَرِ وَالْمَغَازِي. رَوَى عَنِ ابْنِ إِسْحَاقَ وَغَيْرِهِ، وَكَانَ ثِقَةً، وَوَفَدَ عَلَى عُمَرَ بْنِ عَبْدِ الْعَزِيزِ فِي خِلَافَتِهِ فِي دَيْنٍ لَزِمَهُ، فَقَضَاهُ عَنْهُ، وَأَمَرَ لَهُ بِمَعُونَةٍ، وَأَمَرَهُ أَنْ يَجْلِسَ فِي مَسْجِدِ دِمَشْقَ فَيُحَدِّثَ النَّاسَ بِمَغَازِي رَسُولِ اللَّهِ ﷺ وَمَنَاقِبِ أَصْحَابِهِ ؓ، وَقَالَ: إِنَّ بَنِي أُمَيَّةَ كَانُوا يَكْرَهُونَ هَذَا وَيَنْهَوْنَ عَنْهُ، فَاجْلِسْ فَحَدِّثْ، فَفَعَلَ. ثُمَّ رَجَعَ إِلَى الْمَدِينَةِ فَتُوُفِّيَ بِهَا فِي هَذِهِ السَّنَةِ. قَيْسُ بْنُ مُسْلِمٍ الْجَدَلِيُّ قَيْسُ بْنُ مُسْلِمٍ الْجَدَلِيُّ: رَوَى عَنْ طَارِقِ بْنِ شِهَابٍ، وَعَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى، وَابْنِ جُبَيْرٍ. وَكَانَ مِنَ الْمُتَعَبِّدِينَ الْبَكَّاءِينَ، [وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ]. عن سُفْيَانُ، قَالَ: كَانَ قَيْسُ بْنُ مُسْلِمٍ يُصَلِّي حَتَّى السَّحَرَ، ثُمَّ يَجْلِسُ فَيَمُجُّ الْبُكَاءَ سَاعَةً بَعْدَ سَاعَةٍ وَيَقُولُ: لِأَمْرٍ مَا خُلِقْنَا، لَئِنْ لَمْ نَأْتِ الْآخِرَةَ بِخَيْرٍ لَنَهْلِكَنَّ. مُحَمَّدُ بْنُ وَاسِعِ بْنِ جَابِرٍ مُحَمَّدُ بْنُ وَاسِعِ بْنِ جَابِرٍ، أَبُو عَبْدِ اللَّهِ: أَسْنَدَ عَنْ أَنَسٍ وَغَيْرِهِ، وَكَانَ عَالِمًا خَيِّرًا مُتَوَاضِعًا، وَكَانَ الْحَسَنُ يُسَمِّيهِ سَيِّدَ الْقُرَّاءِ، وَكَانَ يَصُومُ الدَّهْرَ وَيُخْفِي ذَلِكَ، وَكَانَ يَبْكِي طُولَ اللَّيْلِ حَتَّى قَالَتْ جَارِيَةٌ لَهُ: لَوْ كَانَ هَذَا قَتَلَ أَهْلَ الدُّنْيَا مَا زَادَ عَلَى هَذَا. وَكَانَ يَخْرُجُ فَيَغْزُو، فَخَرَجَ مَرَّةً إِلَى التَّرْكِ مَعَ قُتَيْبَةَ بْنِ مُسْلِمٍ، فَقِيلَ لِقُتَيْبَةَ: مُحَمَّدُ بْنُ وَاسِعٍ يَرْفَعُ إِصْبَعَهُ -يَعْنِي يَدْعُو- فَقَالَ: تِلْكَ الْإِصْبَعُ أَحَبُّ إِلَيَّ مِنْ ثَلَاثَةِ آلَافِ عَنَانٍ. عن عَلِيُّ بْنُ بَزِيعٍ الْهِلَالِيُّ، قَالَ: قَالَ مَطَرٌ الْوَرَّاقُ، قَالَ: مَا اشْتَهَيْتُ أَنْ أَبْكِيَ قَطُّ حَتَّى أَشْتَفِيَ إِلَّا نَظَرْتُ إِلَى وَجْهِ مُحَمَّدِ بْنِ وَاسِعٍ، وَكُنْتُ إِذَا نَظَرْتُ إِلَى وَجْهِهِ كَأَنَّهُ قَدْ ثَكِلَ عَشَرَةً مِنَ الْحُزْنِ. أَخْبَرَنَا مُحَمَّدُ بْنُ هِبَةِ اللَّهِ الطَّبَرِيُّ بِإِسْنَادٍ لَهُ عَنِ ابْنِ شَوْذَبٍ، قَالَ: كَانَ إِذَا قِيلَ بِالْبَصْرَةِ: مَنْ أَفْضَلُ أَهْلِ الْبَصْرَةِ؟ قَالُوا: مُحَمَّدُ بْنُ وَاسِعٍ، وَلَمْ يَكُنْ يَرَى لَهُ كَثِيرَ عِبَادَةٍ، وَكَانَ يَلْبَسُ قَمِيصًا بَصْرِيًّا وَسَاجًّا، وَكَانَ لَهُ عُلِّيَّةٌ، فَإِذَا كَانَ اللَّيْلُ دَخَلَ ثُمَّ أَغْلَقَهَا عَلَيْهِ. وعَنْ يُونُسَ، قَالَ: سَمِعْتُ مُحَمَّدَ بْنَ وَاسِعٍ يَقُولُ: لَوْ كَانَ يُوجَدُ لِلذُّنُوبِ رِيحٌ مَا قَدَرْتُمْ أَنْ تَدْنُوا مِنِّي مِنْ نَتْنِ رِيحِي. قَالَ عَبْدُ اللَّهِ: بسنده حَدَّثَنَا الْحَارِثُ بْنُ نَبْهَانَ، قَالَ: سَمِعْتُ مُحَمَّدَ بْنَ وَاسِعٍ يَقُولُ: وَاأَصْحَابَاهْ، [ذَهَبَ أَصْحَابِي]: قُلْتُ: رَحِمَكَ اللَّهُ، أَلَيْسَ قَدْ نَشَأَ شَبَابٌ يَصُومُونَ النَّهَارَ، وَيَقُومُونَ اللَّيْلَ، وَيُجَاهِدُونَ فِي سَبِيلِ اللَّهِ؟ قَالَ: بَلَى، وَلَكِنْ يَدَاخٌ وَثُفْلٌ أَفْسَدَهُمُ الْعُجْبُ. قَالَ عَبْدُ اللَّهِ: بسنده عَنِ ابْنِ شَوْذَبٍ، قَالَ: قَسَمَ أَمِيرُ الْبَصْرَةِ عَلَى أَهْلِ الْبَصْرَةِ، فَبَعَثَ إِلَى مَالِكِ بْنِ دِينَارٍ فَقَبِلَ، فَقَالَ لَهُ مُحَمَّدُ بْنُ وَاسِعٍ: يَا مَالِكُ قَبِلْتَ جَوَائِزَ السُّلْطَانِ، قَالَ: سَلْ جُلَسَائِي، فَقَالُوا: اشْتَرَى بِهَا رِقَابًا وَأَعْتَقَهُمْ، فَقَالَ لَهُ مُحَمَّدُ بْنُ وَاسِعٍ: أَنْشُدُكَ اللَّهَ، أَقَلْبُكَ السَّاعَةَ لَهُ عَلَى مَا كَانَ قَبْلَ أَنْ يُجِيزَكَ؟ قَالَ: اللَّهُمَّ لَا، قَالَ: تَرَى أَيَّ شَيْءٍ دَخَلَ عَلَيْكَ؟ فَقَالَ مَالِكٌ لِجُلَسَائِهِ: [إِنَّمَا مَالِكٌ حِمَارٌ] إِنَّمَا يَعْبُدُ اللَّهَ مِثْلُ مُحَمَّدِ بْنِ وَاسِعٍ. قَالَ عَبْدُ اللَّهِ: وعن حَمَّادُ بْنُ زَيْدٍ، قَالَ: دَخَلْنَا عَلَى مُحَمَّدِ بْنِ وَاسِعٍ نَعُودُهُ فِي مَرَضِهِ، فَجَاءَ يَحْيَى الْبَكَّاءُ يَسْتَأْذِنُ، فَقَالُوا: يَحْيَى الْبَكَّاءُ، فَقَالَ: إِنَّ شَرَّ أَيَّامِكُمْ يَوْمَ نُسِبْتُمْ إِلَى الْبُكَاءِ. وَفِي رِوَايَةٍ أُخْرَى أَنَّهُ قَالَ: إِنْ كَانَ الرَّجُلُ لَيَبْكِي عِشْرِينَ سَنَةً وَامْرَأَتُهُ لَا تَعْلَمُ. وَقَالَ لِرَجُلٍ: هَلْ أَبْكَاكَ قَطُّ سَابِقُ عِلْمِ اللَّهِ فِيكَ. وعن مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الزَّرَّادُ، قَالَ: رَأَى مُحَمَّدُ بْنُ وَاسِعٍ ابْنًا لَهُ وَهُوَ يَخْطُرُ بِيَدِهِ، فَقَالَ: وَيْحَكَ! تَعَالَ، تَدْرِي مَنْ أَنْتَ؟ أُمُّكَ اشْتَرَيْتُهَا بِمِائَتَيْ دِرْهَمٍ، وَأَبُوكَ فَلَا أَكْثَرَ اللَّهُ فِي الْمُسْلِمِينَ مِثْلَهُ. قَالَ ابْنُ عُبَيْدِ اللَّهِ: بسنده عَنْ حَزْمٍ، قَالَ: قَالَ مُحَمَّدُ بْنُ وَاسِعٍ وَهُوَ فِي الْمَوْتِ: يَا إِخْوَتَاهُ، تَدْرُونَ أَيْنَ يُذْهَبُ بِي؟ يُذْهَبُ بِي وَاللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ إِلَى النَّارِ أَوْ يَعْفُو عَنِّي. أَبُو بَكْرِ بْنُ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَزْمٍ الْأَنْصَارِيُّ أَبُو بَكْرِ بْنُ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَزْمٍ الْأَنْصَارِيُّ: اسْمُهُ كُنْيَتُهُ، وَكَانَ فَاضِلًا، وَكَانَ إِلَيْهِ الْقَضَاءُ وَالْحَجُّ، وَلَمَّا وَلِيَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ وَلَّاهُ إِمْرَةَ الْمَدِينَةِ. أَخْبَرَنَا إِسْمَاعِيلُ بْنُ أَحْمَدَ السَّمَرْقَنْدِيُّ بِإِسْنَادِهِ عَنْ عَطَّافِ بْنِ خَالِدٍ، عَنْ أُمِّهِ، عَنِ امْرَأَةِ أَبِي بَكْرِ بْنِ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَزْمٍ أَنَّهَا قَالَتْ: مَا اضْطَجَعَ أَبُو بَكْرٍ عَلَى فِرَاشِهِ مُنْذُ أَرْبَعِينَ سَنَةً بِاللَّيْلِ. تُوُفِّيَ بِالْمَدِينَةِ وَهُوَ ابْنُ أَرْبَعٍ وَثَمَانِينَ سَنَةً. وَفِيهَا مَاتَ وَمُحَمَّدُ بْنُ إِبْرَاهِيمَ بْنِ الْحَارِثِ التَّمِيمِيُّ. وَحَمَّادُ بْنُ سُلَيْمَانَ الْفَقِيهُ، وَوَاقِدُ بْنُ عَمْرِو بْنِ سَعْدِ بْنِ مُعَاذٍ، وَعَلِيُّ بْنُ مُدْرِكٍ النَّخَعِيُّ الْكُوفِيُّ، وَالْقَاسِمُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ الْكُوفِيُّ.
✧ Those of the notables who died in the year one hundred and twenty Salm b. Qays al-ʿAlawī Salm b. Qays al-ʿAlawī: He narrated from Anas. Jarīr b. Ḥāzim narrated from him. Yaḥyā and Abū Bakr b. Abī Dāwūd deemed him trustworthy. Yaḥyā said in one narration: He is weak. Ḥammād said: I mentioned him to Shuʿbah, and he said: The one who sees the crescent two days before the people. Al-Ḥasan said to him: Leave the people and their crescent alone until they see it. Ibn Qutaybah said: It is said that the edges of his eyelids turned white, and when he could see, he saw the edges of his eyelids and thought they were the crescent. He is not one of the descendants of ʿAlī b. Abī Ṭālib; rather, he is from the descendants of ʿAlī b. [Yūnān. It was said: They were in al-Baṣrah. There is another one called Khālid b. Yazīd al-ʿAlawī from the descendants of ʿAlī b.] al-Aswad, who narrated from al-Ḥasan al-Baṣrī. There is another one called Jundub b. Sarḥān al-ʿAlawī from the Banū Mudlij. He reported from Balīgh; Ibn Lahīʿah narrated from him. Mudlij is from the Banū ʿAbd Manāh b. Kinānah. His descendants were called Banū ʿAlī only because their mother al-Dafrāʾ—whose name was Fakīhah—was married after their father by ʿAlī b. Masʿūd al-Ghassānī, so they were ascribed to him. It is they whom Umayyah b. Abī al-Ṣalt meant by his saying: May God reward the Banū ʿAlī—among them is a widow and one who marries Whoever we have mentioned besides those who are called al-ʿAlawī is ascribed to ʿAlī b. Abī Ṭālib ؓ. ʿAbd Allāh b. Kathīr, Abū Maʿbad the Qurʾān reciter ʿAbd Allāh b. Kathīr, Abū Maʿbad the Qurʾān reciter, client of ʿUmar b. ʿAlqamah al-Kinānī, and it is said: al-Dārī: Al-Dār is a sub-tribe of Lakhm. He was one of the sons of Persia who were in Ṣanʿāʾ; Kisrā sent them to Yemen when he drove out the Abyssinians from it. He was one of the Seven Reciters. He took from Mujāhid, and Abū ʿAmr b. al-ʿAlāʾ recited to him. He was a man of religion and piety. He was a perfume seller. He died in Makkah in this year. ʿĀṣim b. ʿUmar b. Qatādah b. al-Nuʿmān ʿĀṣim b. ʿUmar b. Qatādah b. al-Nuʿmān, Abū ʿUmar al-Ẓafarī al-Anṣārī: He had knowledge of biographical narratives and military expeditions. He narrated from Ibn Isḥāq and others. He was trustworthy. He went as a delegate to ʿUmar b. ʿAbd al-ʿAzīz during his caliphate regarding a debt that was incumbent upon him, and he paid it on his behalf. He ordered a stipend for him and commanded him to sit in the mosque of Damascus and relate to the people the military expeditions of the Messenger of God ﷺ and the virtues of his companions ؓ. He said: The Umayyads used to dislike this and forbid it, so sit and narrate. He did so. Then he returned to Madinah and died there in this year. Qays b. Muslim al-Jadalī Qays b. Muslim al-Jadalī: He narrated from Ṭāriq b. Shihāb, ʿAbd al-Raḥmān b. Abī Laylā, and Ibn Jubayr. He was one of the devoted weepers, [and he died in this year]. From Sufyān, he said: Qays b. Muslim used to pray until the pre-dawn, then he would sit and pour out weeping hour after hour and say: For some purpose we were created; if we do not bring good to the Hereafter, we will surely perish. Muḥammad b. Wāsiʿ b. Jābir Muḥammad b. Wāsiʿ b. Jābir, Abū ʿAbd Allāh: He traced hadiths back to Anas and others. He was a learned, good, humble man. Al-Ḥasan used to call him the master of the reciters. He used to fast perpetually and concealed that. He used to weep throughout the night until a slave girl of his said: If this man had killed all the people of the world, he would not do more than this. He used to go out and raid. He went out once against the Turks with Qutaybah b. Muslim. It was said to Qutaybah: Muḥammad b. Wāsiʿ is raising his finger—meaning supplicating. He said: That finger is dearer to me than three thousand reins. From ʿAlī b. Bazīʿ al-Hilālī, he said: Maṭar al-Warrāq said: I never desired to weep until I was satisfied except that I looked at the face of Muḥammad b. Wāsiʿ. When I looked at his face, it was as if he had lost ten sons from grief. Muḥammad b. Hibat Allāh al-Ṭabarī informed us with a chain of transmission from Ibn Shawdhab, who said: When it was said in al-Baṣrah: Who is the most virtuous of the people of al-Baṣrah? They said: Muḥammad b. Wāsiʿ. He was not seen to do much worship. He used to wear a Baṣran shirt and a woolen cloak. He had an upper room; when night came, he entered it and locked it upon himself. From Yūnus, he said: I heard Muḥammad b. Wāsiʿ say: If sins had a smell, you would not be able to come near me because of the stench of my smell. ʿAbd Allāh said: with his chain of transmission, al-Ḥārith b. Nabhān narrated to us, saying: I heard Muḥammad b. Wāsiʿ say: O my companions! [My companions have gone]. I said: May God have mercy on you. Have not young men arisen who fast by day, stand by night, and strive in the way of God? He said: Yes, but impurities and dregs—self-admiration has corrupted them. ʿAbd Allāh said: with his chain of transmission from Ibn Shawdhab, who said: The governor of al-Baṣrah distributed to the people of al-Baṣrah. He sent to Mālik b. Dīnār, and he accepted. Muḥammad b. Wāsiʿ said to him: O Mālik, you accepted the gifts of the ruler. He said: Ask my companions. They said: He bought slaves with them and freed them. Muḥammad b. Wāsiʿ said to him: I adjure you by God, is your heart now toward him as it was before he gave you? He said: O God, no. He said: Do you see what has entered upon you? Mālik said to his companions: [Mālik is only a donkey]. None worships God like Muḥammad b. Wāsiʿ. ʿAbd Allāh said: and from Ḥammād b. Zayd, who said: We entered upon Muḥammad b. Wāsiʿ to visit him in his illness. Yaḥyā al-Bakkāʾ came asking permission. They said: Yaḥyā al-Bakkāʾ. He said: The worst of your days is the day you are ascribed to weeping. In another narration, he said: A man would weep for twenty years and his wife would not know. He said to a man: Has the prior knowledge of God about you ever made you weep? From Muḥammad b. ʿAbd Allāh al-Zarrād, who said: Muḥammad b. Wāsiʿ saw a son of his swaggering with his hand, and he said: Woe to you! Come here. Do you know who you are? Your mother—I bought her for two hundred dirhams. And your father—may God not multiply the like of him among the Muslims. Ibn ʿUbayd Allāh said: with his chain of transmission from Ḥazm, who said: Muḥammad b. Wāsiʿ said while dying: O my brothers, do you know where I am being taken? By God, besides whom there is no god, I am being taken to the Fire, or He pardons me. Abū Bakr b. Muḥammad b. ʿAmr b. Ḥazm al-Anṣārī Abū Bakr b. Muḥammad b. ʿAmr b. Ḥazm al-Anṣārī: His name is his kunyah. He was virtuous. He was in charge of judiciary and the pilgrimage. When ʿUmar b. ʿAbd al-ʿAzīz took office, he appointed him governor of Madinah. Ismāʿīl b. Aḥmad al-Samarqandī informed us with his chain of transmission from ʿAṭṭāf b. Khālid, from his mother, from the wife of Abū Bakr b. Muḥammad b. ʿAmr b. Ḥazm, that she said: Abū Bakr has not lain down on his bed at night for forty years. He died in Madinah at the age of eighty-four. In this year also died Muḥammad b. Ibrāhīm b. al-Ḥārith al-Tamīmī, Ḥammād b. Sulaymān the jurist, Wāqid b. ʿAmr b. Saʿd b. Muʿādh, ʿAlī b. Mudrik al-Nakhaʿī al-Kūfī, and al-Qāsim b. ʿAbd al-Raḥmān b. ʿAbd Allāh b. Masʿūd al-Kūfī.
Tarikh (al-Tabari) 2571No grade recorded
ظُهُورِ زَيْدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ وقَدِ اخْتَلَفُوا فِي سَبَبِ خِلَافِهِ، فَقِيلَ: إِنَّ زَيْدًا وَدَاوُدَ بْنَ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ وَمُحَمَّدَ بْنَ عُمَرَ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ قَدِمُوا عَلَى خَالِدِ بْنِ عَبْدِ اللَّهِ الْقَسْرِيِّ بِالْعِرَاقِ فَأَجَازَهُمْ وَرَجَعُوا إِلَى الْمَدِينَةِ، فَلَمَّا وَلِيَ يُوسُفُ بْنُ عُمَرَ كَتَبَ إِلَى هِشَامٍ بِذَلِكَ، وَذَكَرَ لَهُ أَنَّ خَالِدًا ابْتَاعَ مِنْ زَيْدٍ أَرْضًا بِالْمَدِينَةِ بِعَشَرَةِ آلَافِ دِينَارٍ، ثُمَّ رَدَّ الْأَرْضَ عَلَيْهِ، فَكَتَبَ هِشَامٌ إِلَى عَامِلِ الْمَدِينَةِ أَنْ يُسَيِّرَهُمْ إِلَيْهِ فَفَعَلَ، فَسَأَلَهُمْ هِشَامٌ عَنْ ذَلِكَ فَأَقَرُّوا بِالْجَائِزَةِ، وَأَنْكَرُوا مَا سِوَى ذَلِكَ وَحَلَفُوا، فَصَدَّقَهُمْ وَأَمَرَهُمْ بِالْمَسِيرِ إِلَى الْعِرَاقِ لِيُقَابِلُوا خَالِدًا، فَسَارُوا عَلَى كُرْهٍ وَقَابَلُوا خَالِدًا، فَصَدَّقَهُمْ، فَعَادَوْا نَحْوَ الْمَدِينَةِ. فَلَمَّا نَزَلُوا الْقَادِسِيَّةَ رَاسَلَ أَهْلُ الْكُوفَةِ زَيْدًا فَعَادَ إِلَيْهِمْ. وَقِيلَ: بَلِ ادَّعَى خَالِدٌ الْقَسْرِيُّ أَنَّهُ أَوْدَعَ زَيْدًا وَدَاوُدَ بْنَ عَلِيٍّ وَنَفَرًا مِنْ قُرَيْشٍ مَالًا، فَكَتَبَ يُوسُفُ بِذَلِكَ إِلَى هِشَامٍ، فَأَحْضَرَهُمْ هِشَامٌ مِنَ الْمَدِينَةِ وَسَيَّرَهُمْ إِلَى يُوسُفَ لِيَجْمَعَ بَيْنَهُمْ وَبَيْنَ خَالِدٍ فَقَدِمُوا عَلَيْهِ، فَقَالَ يُوسُفُ لِزَيْدٍ: إِنَّ خَالِدًا زَعَمَ أَنَّهُ أَوْدَعَكَ. قَالَ: كَيْفَ يُودِعُنِي وَهُوَ يَشْتُمُ آبَائِي عَلَى مِنْبَرِهِ ! فَأَرْسَلَ إِلَى خَالِدٍ فَأَحْضَرَهُ فِي عَبَاءَةٍ، فَقَالَ: هَذَا زَيْدٌ قَدْ أَنْكَرَ أَنَّكَ قَدْ أَوْدَعْتَهُ شَيْئًا. فَنَظَرَ خَالِدٌ إِلَيْهِ وَإِلَى دَاوُدَ وَقَالَ لِيُوسُفَ: أَتُرِيدُ أَنْ تَجْمَعَ مَعَ إِثْمِكَ فِيَّ إِثْمًا فِي هَذَا ؟ كَيْفَ أُودِعُهُ وَأَنَا أَشْتُمُهُ وَأَشْتُمُ آبَاءَهُ عَلَى الْمِنْبَرِ ! فَقَالُوا لِخَالِدٍ: مَا دَعَاكَ إِلَى مَا صَنَعْتَ ؟ قَالَ: شَدَّدَ عَلَيَّ الْعَذَابَ فَادَّعَيْتُ ذَلِكَ، وَأَمَلْتُ أَنْ يَأْتِيَ اللَّهُ بِفَرَجٍ قَبْلَ قُدُومِكُمْ. فَرَجَعُوا وَأَقَامَ زَيْدٌ وَدَاوُدُ بِالْكُوفَةِ. قِيلَ: إِنَّ يَزِيدَ بْنَ خَالِدٍ الْقَسْرِيَّ هُوَ الَّذِي ادَّعَى الْمَالَ وَدِيعَةً عِنْدَ زَيْدٍ. فَلَمَّا أَمَرَهُمْ هِشَامٌ بِالْمَسِيرِ إِلَى الْعِرَاقِ إِلَى يُوسُفَ اسْتَقَالُوهُ خَوْفًا مِنْ شَرِّ يُوسُفَ وَظُلْمِهِ، فَقَالَ: أَنَا أَكْتُبُ إِلَيْهِ بِالْكَفِّ عَنْكُمْ، وَأُلْزِمُهُمْ بِذَلِكَ، فَسَارُوا عَلَى كُرْهٍ. وَجَمَعَ يُوسُفُ بَيْنَهُمْ وَبَيْنَ يَزِيدَ، فَقَالَ يَزِيدُ: [ مَا ] لِي عِنْدَهُمْ قَلِيلٌ وَلَا كَثِيرٌ. قَالَ يُوسُفُ: أَبِي تَهْزَأُ أَمْ بِأَمِيرِ الْمُؤْمِنِينَ ؟ فَعَذَّبَهُ يَوْمَئِذٍ عَذَابًا كَادَ يُهْلِكُهُ، ثُمَّ أَمَرَ بِالْفِرَّاشِينَ فَضُرِبُوا وَتَرَكَ زَيْدًا. ثُمَّ اسْتَحْلَفَهُمْ وَأَطْلَقَهُمْ، فَلَحِقُوا بِالْمَدِينَةِ، وَأَقَامَ زَيْدٌ بِالْكُوفَةِ، وَكَانَ زَيْدٌ قَدْ قَالَ لِهِشَامٍ لَمَّا أَمَرَهُ بِالْمَسِيرِ إِلَى يُوسُفَ: مَا آمَنُ إِنْ بَعَثْتَنِي إِلَيْهِ أَنْ لَا نَجْتَمِعَ أَنَا وَأَنْتَ حَيَّيْنِ أَبَدًا. قَالَ: لَا بُدَّ مِنَ الْمَسِيرِ إِلَيْهِ، فَسَارُوا إِلَيْهِ. وَقِيلَ: كَانَ السَّبَبُ فِي ذَلِكَ أَنَّ زَيْدًا كَانَ يُخَاصِمُ ابْنَ عَمِّهِ جَعْفَرَ بْنَ الْحَسَنِ بْنِ الْحَسَنِ بْنِ عَلِيٍّ فِي [ وِلَايَةِ ] وُقُوفِ عَلِيٍّ، [ وَكَانَ ] زَيْدٌ يُخَاصِمُ عَنْ بَنِي الْحُسَيْنِ، وَجَعْفَرٌ يُخَاصِمُ عَنْ بَنِي الْحَسَنِ، فَكَانَا يَتَبَالَغَانِ [ بَيْنَ يَدَيِ الْوَالِي إِلَى ] كُلِّ غَايَةٍ وَيَقُومَانِ فَلَا يُعِيدَانِ مِمَّا كَانَ بَيْنَهُمَا حَرْفًا. فَلَمَّا مَاتَ جَعْفَرٌ نَازَعَهُ عَبْدُ اللَّهِ بْنُ الْحَسَنِ بْنِ الْحَسَنِ، فَتَنَازَعَا يَوْمًا بَيْنَ يَدَيْ خَالِدِ بْنِ عَبْدِ الْمَلِكِ بْنِ الْحَارِثِ بِالْمَدِينَةِ، فَأَغْلَظَ عَبْدُ اللَّهِ لِزَيْدٍ وَقَالَ: يَابْنَ السِّنْدِيَّةِ ! فَضَحِكَ زَيْدٌ وَقَالَ: قَدْ كَانَ إِسْمَاعِيلُ لِأَمَةٍ وَمَعَ ذَلِكَ فَقَدْ صَبَرَتْ بَعْدَ وَفَاةِ سَيِّدِهَا إِذْ لَمْ يَصْبِرْ غَيْرُهَا - يَعْنِي فَاطِمَةَ ابْنَةَ الْحُسَيْنِ أُمَّ عَبْدِ اللَّهِ، فَإِنَّهَا تَزَوَّجَتْ بَعْدَ أَبِيهِ الْحَسَنِ بْنِ الْحَسَنِ، ثُمَّ نَدِمَ زَيْدٌ وَاسْتَحْيَا مِنْ فَاطِمَةَ، وَهِيَ عَمَّتُهُ، فَلَمْ يَدْخُلْ عَلَيْهَا زَمَانًا، فَأَرْسَلَتْ إِلَيْهِ: يَابْنَ أَخِي إِنِّي لَأَعْلَمُ أَنَّ أُمَّكَ عِنْدَكَ كَأُمِّ عَبْدِ اللَّهِ عِنْدَهُ. وَقَالَتْ لِعَبْدِ اللَّهِ: بِئْسَ مَا قُلْتَ لِأُمِّ زَيْدٍ ! أَمَا وَاللَّهِ لَنِعْمَ دَخِيلَةُ الْقَوْمِ كَانَتْ ! قَالَ: فَذَكَرَ أَنَّ خَالِدًا قَالَ لَهُمَا: اغْدُوَا عَلَيْنَا غَدًا، فَلَسْتُ لِعَبْدِ الْمَلِكِ إِنْ لَمْ أَفْصِلْ بَيْنَكُمَا. فَبَاتَتِ الْمَدِينَةُ تَغْلِي كَالْمِرْجَلِ، يَقُولُ قَائِلٌ قَالَ زَيْدٌ كَذَا، وَيَقُولُ قَائِلٌ قَالَ عَبْدُ اللَّهِ كَذَا. فَلَمَّا كَانَ الْغَدُ جَلَسَ خَالِدٌ فِي الْمَسْجِدِ، وَاجْتَمَعَ النَّاسُ فَمِنْ بَيْنَ شَامِتٍ وَمَهْمُومٍ، فَدَعَا بِهِمَا خَالِدٌ وَهُوَ يُحِبُّ أَنْ يَتَشَاتَمَا، فَذَهَبَ عَبْدُ اللَّهِ يَتَكَلَّمُ، فَقَالَ زَيْدٌ: لَا تَعْجَلْ يَا أَبَا مُحَمَّدٍ، أَعْتَقَ زَيْدٌ مَا يَمْلِكُ إِنْ خَاصَمَكَ إِلَى خَالِدٍ أَبَدًا. ثُمَّ أَقْبَلَ عَلَى خَالِدٍ فَقَالَ: جَمَعْتَ ذُرِّيَّةَ رَسُولِ اللَّهِ ﷺ لِأَمْرٍ مَا كَانَ يَجْمَعُهُمْ عَلَيْهِ أَبُو بَكْرٍ وَلَا عُمَرُ ! فَقَالَ خَالِدٌ: أَمَا لِهَذَا السَّفِيهِ أَحَدٌ ؟ فَتَكَلَّمَ رَجُلٌ مِنَ الْأَنْصَارِ مِنْ آلِ عَمْرِو بْنِ حَزْمٍ فَقَالَ: يَابْنَ أَبِي تُرَابٍ وَابْنَ حُسَيْنٍ السَّفِيهَ ! أَمَا تَرَى لِلْوَالِي عَلَيْكَ حَقًّا وَلَا طَاعَةً ؟ فَقَالَ زَيْدٌ: اسْكُتْ أَيُّهَا الْقَحْطَانِيُّ فَإِنَّا لَا نُجِيبُ مِثْلَكَ. قَالَ: وَلِمَ تَرْغَبُ عَنِّي ؟ فَوَاللَّهِ إِنِّي لَخَيْرٌ مِنْكَ، وَأَبِي خَيْرٌ مِنْ أَبِيكَ، وَأُمِّي خَيْرٌ مِنْ أُمِّكَ. فَتَضَاحَكَ زَيْدٌ وَقَالَ: يَا مَعْشَرَ قُرَيْشٍ هَذَا الدِّينُ قَدْ ذَهَبَ فَذَهَبَتِ الْأَحْسَابُ، فَوَاللَّهِ لَيَذْهَبُ دِينُ الْقَوْمِ وَمَا تَذْهَبُ أَحْسَابُهُمْ. فَتَكَلَّمَ عَبْدُ اللَّهِ بْنُ وَاقِدِ بْنِ عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ الْخَطَّابِ فَقَالَ: كَذَبْتَ وَاللَّهِ أَيُّهَا الْقَحْطَانِيُّ ! فَوَاللَّهِ لَهُوَ خَيْرٌ مِنْكَ نَفْسًا وَأُمًّا وَأَبًا وَمَحْتِدًا ! وَتَنَاوَلَهُ بِكَلَامٍ كَثِيرٍ، وَأَخَذَ كَفًّا مِنْ حَصْبَاءَ وَضَرَبَ بِهَا الْأَرْضَ ثُمَّ قَالَ: إِنَّهُ وَاللَّهِ مَا لَنَا عَلَى هَذَا مِنْ صَبْرٍ. وَشَخَصَ زَيْدٌ إِلَى هِشَامِ بْنِ عَبْدِ الْمَلِكِ، فَجَعَلَ هِشَامٌ لَا يَأْذَنُ لَهُ، فَيَرْفَعُ إِلَيْهِ الْقِصَصَ، فَكُلَّمَا رَفَعَ قِصَّةً يَكْتُبُ هِشَامٌ فِي أَسْفَلِهَا: ارْجِعْ إِلَى أَمِيرِكَ. فَيَقُولُ زَيْدٌ: وَاللَّهِ لَا أَرْجِعُ إِلَى خَالِدٍ أَبَدًا. ثُمَّ أَذِنَ لَهُ يَوْمًا بَعْدَ طُولِ حَبْسٍ، وَرَقِيَ عَلِّيَّةً طَوِيلَةً، وَأَمَرَ خَادِمًا أَنْ يَتْبَعَهُ بِحَيْثُ لَا يَرَاهُ زَيْدٌ وَيَسْمَعَ مَا يَقُولُ، فَصَعِدَ زَيْدٌ، وَكَانَ بَدِينًا، فَوَقَفَ فِي بَعْضِ الدَّرَجَةِ، فَسَمِعَهُ يَقُولُ: وَاللَّهِ لَا يُحِبُّ الدُّنْيَا أَحَدٌ إِلَّا ذَلَّ. ثُمَّ صَعِدَ إِلَى هِشَامٍ فَحَلَفَ لَهُ عَلَى شَيْءٍ، فَقَالَ: لَا أُصَدِّقُكَ. فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ اللَّهَ لَمْ يَرْفَعْ أَحَدًا عَنْ أَنْ يَرْضَى بِاللَّهِ، وَلَمْ يَضَعْ أَحَدًا عَنْ أَلَّا يَرْضَى بِذَلِكَ مِنْهُ. فَقَالَ هِشَامٌ: لَقَدْ بَلَغَنِي يَا زَيْدُ أَنَّكَ تَذْكُرُ الْخِلَافَةَ وَتَتَمَنَّاهَا، وَلَسْتَ هُنَالِكَ وَأَنْتَ ابْنُ أَمَةٍ. قَالَ زَيْدٌ: إِنَّ لَكَ جَوَابًا. قَالَ: فَتَكَلَّمْ. قَالَ: إِنَّهُ لَيْسَ أَحَدٌ أَوْلَى بِاللَّهِ، وَلَا أَرْفَعَ دَرَجَةً عِنْدَهُ مِنْ نَبِيٍّ ابْتَعَثَهُ، وَقَدْ كَانَ إِسْمَاعِيلُ ابْنَ أَمَةٍ، وَأَخُوهُ ابْنَ صَرِيحَةٍ فَاخْتَارَهُ اللَّهُ عَلَيْهِ، وَأَخْرَجَ مِنْهُ خَيْرَ الْبَشَرِ، وَمَا عَلَى أَحَدٍ مِنْ ذَلِكَ إِذْ كَانَ جَدُّهُ رَسُولَ اللَّهِ، وَأَبُوهُ عَلِيَّ بْنَ أَبِي طَالِبٍ مَا كَانَتْ أُمُّهُ أَمَةً. قَالَ لَهُ هِشَامٌ: اخْرُجْ. قَالَ: أَخْرُجُ ثُمَّ لَا أَكُونُ إِلَّا بِحَيْثُ تَكْرَهُ. فَقَالَ لَهُ سَالِمٌ: يَا أَبَا الْحُسَيْنِ لَا تُظْهِرَنَّ هَذَا مِنْكَ. خروج زيد بن علي بن الحسين إلى الكوفة فَخَرَجَ مِنْ عِنْدِهِ وَسَارَ إِلَى الْكُوفَةِ، فَقَالَ لَهُ مُحَمَّدُ بْنُ عُمَرَ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ: أُذَكِّرُكَ اللَّهَ يَا زَيْدُ لَمَّا لَحِقْتَ بِأَهْلِكَ وَلَا تَأْتِ أَهْلَ الْكُوفَةِ، فَإِنَّهُمْ لَا يَفُونَ لَكَ، فَلَمْ يَقْبَلْ. فَقَالَ لَهُ: خَرَجَ بِنَا أُسَرَاءُ عَلَى غَيْرِ ذَنْبٍ مِنِ الْحِجَازِ إِلَى الشَّامِ، ثُمَّ إِلَى الْجَزِيرَةِ، ثُمَّ إِلَى الْعِرَاقِ إِلَى قَيْسِ ثَقِيفٍ يَلْعَبُ بِنَا، وَقَالَ: بَكَرَتْ تُخَوِّفُنِي الْحُتُوفَ كَأَنَّنِي أَصْبَحْتُ عَنْ عَرَضِ الْحَيَاةِ بِمَعْزِلِ فَأَجَبْتُهَا: إِنَّ الْمَنِيَّةَ مَنْهَلٌ لَا بُدَّ أَنْ أُسْقَى بِكَأْسِ الْمَنْهَلِ إِنَّ الْمَنِيَّةَ لَوْ تُمَثَّلُ مُثِّلَتْ مِثْلَى إِذَا نَزَلُوا بِضَيْقِ الْمَنْزِلِ فَاقْنَيْ حَيَاءَكِ لَا أَبَا لَكِ وَاعْلَمِي أَنِّي امْرُؤٌ سَأَمُوتُ إِنْ لَمْ أُقْتَلِ أَسَتُودِعُكَ اللَّهَ وَإِنِّي أُعْطِي اللَّهَ عَهْدًا إِنْ دَخَلَتْ يَدٌ فِي طَاعَةِ هَؤُلَاءِ مَا عِشْتُ. وَفَارَقَهُ وَأَقْبَلَ إِلَى الْكُوفَةِ، فَأَقَامَ بِهَا مُسْتَخْفِيًا يَتَنَقَّلُ فِي الْمَنَازِلِ، وَأَقْبَلَتِ الشِّيعَةُ تَخْتَلِفُ إِلَيْهِ تُبَايِعُهُ، فَبَايَعَهُ جَمَاعَةٌ مِنْهُمْ: سَلَمَةُ بْنُ كُهَيْلٍ، وَنَصْرُ بْنُ خُزَيْمَةَ الْعَبْسِيُّ، وَمُعَاوِيَةُ بْنُ إِسْحَاقَ بْنِ زَيْدِ بْنِ حَارِثَةَ الْأَنْصَارِيُّ، وَنَاسٌ مِنْ وُجُوهِ أَهْلِ الْكُوفَةِ، وَكَانَتْ بَيْعَتُهُ: إِنَّا نَدْعُوكُمْ إِلَى كِتَابِ اللَّهِ وَسُنَّةِ نَبِيِّهِ ﷺ وَجِهَادِ الظَّالِمِينَ، وَالدَّفْعِ عَنِ الْمُسْتَضْعَفِينَ، وَإِعْطَاءِ الْمَحْرُومِينَ، وَقَسْمِ هَذَا الْفَيْءِ بَيْنَ أَهْلِهِ بِالسَّوَاءِ، وَرَدِّ الْمَظَالِمِ، وَنَصْرِ أَهْلِ الْبَيْتِ، أَتُبَايِعُونَ عَلَى ذَلِكَ ؟ فَإِذَا قَالُوا: نَعَمْ، وَضَعَ يَدَهُ عَلَى أَيْدِيهِمْ وَيَقُولُ: عَلَيْكَ عَهْدُ اللَّهِ وَمِيثَاقُهُ وَذِمَّتُهُ وَذِمَّةُ رَسُولِهِ ﷺ لَتَفِيَنَّ بِبَيْعَتِي، وَلَتُقَاتِلَنَّ عَدُوِّي، وَلَتَنْصَحَنَّ لِي فِي السِّرِّ وَالْعَلَانِيَةِ، فَإِذَا قَالَ: نَعَمْ، مَسَحَ يَدَهُ عَلَى يَدِهِ ثُمَّ قَالَ: اللَّهُمَّ اشْهَدْ. فَبَايَعَهُ خَمْسَةَ عَشَرَ أَلْفًا، وَقِيلَ: أَرْبَعُونَ أَلْفًا، فَأَمَرَ أَصْحَابَهُ بِالِاسْتِعْدَادِ، فَأَقْبَلَ مَنْ يُرِيدُ أَنْ يَفِيَ لَهُ وَيَخْرُجَ مَعَهُ وَيَسْتَعِدَّ وَيَتَهَيَّأَ، فَشَاعَ أَمْرُهُ فِي النَّاسِ. هَذَا عَلَى قَوْلِ مَنْ زَعَمَ أَنَّهُ أَتَى الْكُوفَةَ مِنَ الشَّامِ، وَاخْتَفَى بِهَا يُبَايِعُ النَّاسَ، وَأَمَّا عَلَى قَوْلِ مَنْ زَعَمَ أَنَّهُ أَتَى إِلَى يُوسُفَ بْنِ عُمَرَ لِمُوَافَقَةِ خَالِدِ بْنِ عَبْدِ اللَّهِ الْقَسْرِيِّ أَوِ ابْنِهِ يَزِيدَ بْنِ خَالِدٍ، فَإِنَّ زَيْدًا أَقَامَ بِالْكُوفَةِ ظَاهِرًا وَمَعَهُ دَاوُدُ بْنُ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ، وَأَقْبَلَتِ الشِّيعَةُ تَخْتَلِفُ إِلَى زَيْدٍ وَتَأْمُرُهُ بِالْخُرُوجِ وَيَقُولُونَ: إِنَّا لَنَرْجُوَ أَنْ تَكُونَ أَنْتَ الْمَنْصُورُ، وَإِنَّ هَذَا الزَّمَانَ هُوَ الَّذِي تَهْلِكُ فِيهِ بَنُو أُمَيَّةَ. فَأَقَامَ بِالْكُوفَةِ، وَجَعَلَ يُوسُفُ بْنُ عُمَرَ يَسْأَلُ عَنْهُ فَيُقَالُ: هُوَ هَاهُنَا، وَيَبْعَثُ إِلَيْهِ لِيَسِيرَ فَيَقُولُ: نَعَمْ، وَيَعْتَلُّ بِالْوَجَعِ، فَمَكَثَ مَا شَاءَ اللَّهُ. ثُمَّ أَرْسَلَ إِلَيْهِ يُوسُفُ لِيَسِيرَ، فَاحْتَجَّ بِأَنَّهُ يَبْتَاعُ أَشْيَاءَ يُرِيدُهَا. ثُمَّ أَرْسَلَ إِلَيْهِ يُوسُفُ بِالْمَسِيرِ عَنِ الْكُوفَةِ، فَاحْتَجَّ بِأَنَّهُ يُحَاكِمُ بَعْضَ آلِ طَلْحَةَ بْنِ عُبَيْدِ اللَّهِ بِمُلْكٍ بَيْنَهُمَا بِالْمَدِينَةِ، فَأَرْسَلَ إِلَيْهِ لِيُوَكِّلَ وَكِيلًا وَيَرْحَلَ عَنْهَا. فسَارَ حَتَّى أَتَى الْقَادِسِيَّةَ، وَقِيلَ الثَّعْلَبِيَّةَ، فَتَبِعَهُ أَهْلُ الْكُوفَةِ وَقَالُوا لَهُ: نَحْنُ أَرْبَعُونَ أَلْفًا لَمْ يَخْتَلِفْ عَنْكَ أَحَدٌ نَضْرِبُ عَنْكَ بِأَسْيَافِنَا، وَلَيْسَ هَاهُنَا مِنْ أَهْلِ الشَّامِ إِلَّا عِدَّةٌ يَسِيرَةٌ، بَعْضُ قَبَائِلِنَا يَكْفِيكَهُمْ بِإِذْنِ اللَّهِ تَعَالَى، وَحَلَفُوا لَهُ بِالْأَيْمَانِ الْمُغَلَّظَةِ، فَجَعَلَ يَقُولُ: إِنِّي أَخَافُ أَنْ تَخْذُلُونِي وَتُسْلِمُونِي كَفِعْلِكُمْ بِأَبِي وَجَدِّي، فَيَحْلِفُونَ لَهُ. فَقَالَ لَهُ دَاوُدُ بْنُ عَلِيٍّ: يَابْنَ عَمِّ إِنَّ هَؤُلَاءِ يَغُرُّونَكَ مِنْ نَفْسِكَ، أَلَيْسَ قَدْ خَذَلُوا مَنْ كَانَ أَعَزَّ عَلَيْهِمْ مِنْكَ، جَدَّكَ عَلِيَّ بْنَ أَبِي طَالِبٍ حَتَّى قُتِلَ ؟ وَالْحَسَنَ مِنْ بَعْدِهِ بَايَعُوهُ، ثُمَّ وَثَبُوا عَلَيْهِ، فَانْتَزَعُوا رِدَاءَهُ وَجَرَحُوهُ ؟ أَوَلَيْسَ قَدْ أَخْرَجُوا جَدَّكَ الْحُسَيْنَ، وَحَلَفُوا لَهُ وَخَذَلُوهُ وَأَسْلَمُوهُ، وَلَمْ يَرْضَوْا بِذَلِكَ حَتَّى قَتَلُوهُ ؟ فَلَا تَرْجِعْ مَعَهُمْ. فَقَالُوا: إِنَّ هَذَا لَا يُرِيدُ أَنْ تَظْهَرَ أَنْتَ، وَيَزْعُمَ أَنَّهُ وَأَهْلُ بَيْتِهِ أَوْلَى بِهَذَا الْأَمْرِ مِنْكُمْ. فَقَالَ زَيْدٌ لِدَاوُدَ: إِنَّ عَلِيًّا كَانَ يُقَاتِلُهُ مُعَاوِيَةُ بِدَهَائِهِ وَنَكْرَائِهِ بِأَهْلِ الشَّامِ، وَإِنَّ الْحُسَيْنَ قَاتَلَهُ يَزِيدُ وَالْأَمْرُ مُقْبِلٌ عَلَيْهِمْ. فَقَالَ دَاوُدُ: إِنِّي خَائِفٌ إِنْ رَجَعْتَ مَعَهُمْ أَنْ لَا يَكُونَ أَحَدٌ أَشَدَّ عَلَيْكَ مِنْهُمْ، وَأَنْتَ أَعْلَمُ. وَمَضَى دَاوُدُ إِلَى الْمَدِينَةِ، وَرَجَعَ زَيْدٌ إِلَى الْكُوفَةِ، فَلَمَّا رَجَعَ زَيْدٌ أَتَاهُ سَلَمَةُ بْنُ كُهَيْلٍ، فَذَكَرَ لَهُ قَرَابَتَهُ مِنْ رَسُولِ اللَّهِ ﷺ وَحَقَّهُ، فَأَحْسَنَ ثُمَّ قَالَ لَهُ: نَنْشُدُكَ اللَّهَ كَمْ بَايَعَكَ ؟ قَالَ: أَرْبَعُونَ أَلْفًا. قَالَ: فَكَمْ بَايَعَ جَدَّكَ ؟ قَالَ: ثَمَانُونَ أَلْفًا. قَالَ: فَكَمْ حَصَلَ مَعَهُ ؟ قَالَ: ثَلَاثُمِائَةٍ. قَالَ: نَشَدْتُكَ اللَّهَ أَنْتَ خَيْرٌ أَمْ جَدُّكَ ؟ قَالَ: جَدِّي. قَالَ: فَهَذَا الْقَرْنُ خَيْرٌ أَمْ ذَلِكَ الْقَرْنُ ؟ قَالَ: ذَلِكَ الْقَرْنُ. قَالَ: أَفَتَطْمَعُ أَنْ يَفِيَ لَكَ هَؤُلَاءِ، وَقَدْ غَدَرَ أُولَئِكَ بِجَدِّكَ ؟ قَالَ: قَدْ بَايَعُونِي وَوَجَبَتِ الْبَيْعَةُ فِي عُنُقِي وَأَعْنَاقِهِمْ. قَالَ: أَفَتَأْذَنُ لِي أَنْ أَخْرُجَ مِنْ هَذَا الْبَلَدِ ؟ فَلَا آمَنُ أَنْ يَحْدُثَ حَدَثٌ فَلَا أَمْلِكُ نَفْسِي. فَأَذِنَ لَهُ فَخَرَجَ إِلَى الْيَمَامَةِ، وَقَدْ تَقَدَّمَ ذِكْرُ مُبَايَعَةِ سَلَمَةَ. وَكَتَبَ عَبْدُ اللَّهِ بْنُ الْحَسَنِ بْنِ الْحَسَنِ إِلَى زَيْدٍ: أَمَّا بَعْدُ فَإِنَّ أَهْلَ الْكُوفَةِ نَفْخُ الْعَلَانِيَةِ، خَوَرُ السَّرِيرَةِ، هَرَجٌ فِي الرَّخَاءِ، جَزَعٌ فِي اللِّقَاءِ، تَقَدَمُهُمْ أَلْسِنَتُهُمْ وَلَا تُشَايِعُهُمْ قُلُوبُهُمْ، وَلَقَدْ تَوَاتَرَتْ إِلَيَّ كُتُبُهُمْ بِدَعْوَتِهِمْ، فَصَمَمْتُ عَنْ نِدَائِهِمْ، وَأَلْبَسْتُ قَلْبِي غِشَاءً عَنْ ذِكْرِهِمْ يَأْسًا مِنْهُمْ وَاطِّرَاحًا لَهُمْ، وَمَا لَهُمْ مَثَلٌ إِلَّا مَا قَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ: " إِنْ أُهْمِلْتُمْ خُضْتُمْ، وَإِنْ حُورِبْتُمْ خِرْتُمْ، وَإِنِ اجْتَمَعَ النَّاسُ عَلَى إِمَامٍ طَعَنْتُمْ، وَإِنْ أَجَبْتُمْ إِلَى مَشَاقَّةٍ نَكَصْتُمْ ". فَلَمْ يُصْغِ زَيْدٌ إِلَى شَيْءٍ مِنْ ذَلِكَ، فَأَقَامَ عَلَى حَالِهِ يُبَايِعُ النَّاسَ وَيَتَجَهَّزُ لِلْخُرُوجِ، وَتَزَوَّجَ بِالْكُوفَةِ ابْنَةَ يَعْقُوبَ بْنِ عَبْدِ اللَّهِ السُّلَمِيِّ، وَتَزَوَّجَ أَيْضًا ابْنَةَ عَبْدِ اللَّهِ بْنِ أَبِي الْعَنْبَسِيِّ الْأَزْدِيِّ. وَكَانَ سَبَبُ تَزَوُّجِهِ إِيَّاهَا أَنَّ أُمَّهَا أُمَّ عَمْرٍو بِنْتَ الصَّلْتِ كَانَتْ تَتَشَيَّعُ، فَأَتَتْ زَيْدًا تُسَلِّمُ عَلَيْهِ، وَكَانَتْ جَمِيلَةً حَسْنَاءَ قَدْ دَخَلَتْ فِي السِّنِّ وَلَمْ يَظْهَرْ عَلَيْهَا، فَخَطَبَهَا زَيْدٌ إِلَى نَفْسِهَا، فَاعْتَذَرَتْ بِالسِّنِّ وَقَالَتْ لَهُ: لِيَ ابْنَةٌ هِيَ أَجْمَلُ مِنِّي وَأَبْيَضُ وَأَحْسَنُ دَلًّا وَشَكْلًا. فَضَحِكَ زِيدٌ ثُمَّ تَزَوَّجَهَا. وَكَانَ يَتَنَقَّلُ بِالْكُوفَةِ تَارَةً عِنْدَهَا، وَتَارَةً عِنْدَ زَوْجِهِ الْأُخْرَى، وَتَارَةً فِي بَنِي عَبْسٍ، وَتَارَةً فِي بَنِي هِنْدٍ، وَتَارَةً فِي بَنِي تَغْلِبَ وَغَيْرِهِمْ إِلَى أَنْ ظَهَرَ.
✧ The emergence of Zayd b. ʿAlī b. al-Ḥusayn. They differed concerning the cause of his opposition. It was said: Zayd, Dāwūd b. ʿAlī b. ʿAbd Allāh b. ʿAbbās, and Muḥammad b. ʿUmar b. ʿAlī b. Abī Ṭālib came to Khālid b. ʿAbd Allāh al-Qasrī in Iraq, and he gave them gifts, and they returned to Madinah. When Yūsuf b. ʿUmar became governor, he wrote to Hishām about that, and mentioned to him that Khālid had bought from Zayd some land in Madinah for ten thousand dinars, then returned the land to him. So Hishām wrote to the governor of Madinah to send them to him, and he did. Hishām questioned them about that, and they acknowledged the gift but denied anything beyond that and swore oaths. He believed them and ordered them to go to Iraq to confront Khālid. They departed unwillingly and confronted Khālid, who confirmed their account, and they returned toward Madinah. When they halted at al-Qādisiyyah, the people of al-Kūfah corresponded with Zayd, so he returned to them. It was also said: Rather, Khālid al-Qasrī claimed that he had deposited money with Zayd, Dāwūd b. ʿAlī, and a number of Quraysh. Yūsuf wrote about that to Hishām, so Hishām summoned them from Madinah and sent them to Yūsuf to bring them together with Khālid. They came to him, and Yūsuf said to Zayd: 'Khālid claims that he deposited something with you.' Zayd said: 'How could he deposit something with me when he reviles my forefathers from his pulpit?' He sent for Khālid and had him brought in wearing a cloak. He said: 'This is Zayd, and he denies that you deposited anything with him.' Khālid looked at him and at Dāwūd and said to Yūsuf: 'Do you want to add to your sin against me a sin against this man? How could I deposit something with him when I revile him and revile his forefathers from the pulpit?' They said to Khālid: 'What made you do what you did?' He said: 'The torture was severe upon me, so I made that claim, hoping that God would bring relief before your arrival.' So they returned, and Zayd and Dāwūd stayed in al-Kūfah. It was said: Yazīd b. Khālid al-Qasrī was the one who claimed the money as a deposit with Zayd. When Hishām ordered them to go to Iraq to Yūsuf, they asked him to excuse them, fearing Yūsuf's evil and injustice. He said: 'I will write to him to refrain from you, and I will bind them to that.' So they departed unwillingly. Yūsuf brought them together with Yazīd, and Yazīd said: 'I have nothing with them, small or great.' Yūsuf said: 'Are you mocking me or the Commander of the Faithful?' He tortured him that day with a torture that nearly destroyed him, then ordered the mattress-makers to be beaten and left Zayd alone. Then he made them swear oaths and released them, and they went on to Madinah. Zayd remained in al-Kūfah. Zayd had said to Hishām when he ordered him to go to Yūsuf: 'I do not feel safe, if you send me to him, that you and I will ever meet again alive.' He said: 'There is no choice but to go to him.' So they went to him. It was said: The reason for that was that Zayd was disputing with his paternal cousin Jaʿfar b. al-Ḥasan b. al-Ḥasan b. ʿAlī over the trusteeship of the endowments of ʿAlī. Zayd was arguing on behalf of the Banū al-Ḥusayn, and Jaʿfar was arguing on behalf of the Banū al-Ḥasan. They would go to extremes before the governor and then stand up and not repeat a single word of what had passed between them. When Jaʿfar died, ʿAbd Allāh b. al-Ḥasan b. al-Ḥasan disputed with him. One day they argued before Khālid b. ʿAbd al-Malik b. al-Ḥārith in Madinah, and ʿAbd Allāh spoke harshly to Zayd, saying: 'O son of the Sindī woman!' Zayd laughed and said: 'Ismāʿīl was the son of a slave woman, and despite that she remained patient after the death of her master when others did not'—meaning Fāṭimah bt. al-Ḥusayn, the mother of ʿAbd Allāh, for she married after her father al-Ḥasan b. al-Ḥasan. Then Zayd regretted it and felt ashamed before Fāṭimah, who was his paternal aunt, and did not visit her for a time. She sent to him: 'O son of my brother, I know that your mother is to you as the mother of ʿAbd Allāh is to him.' She said to ʿAbd Allāh: 'How badly you spoke about Zayd's mother! By God, she was an excellent addition to the tribe.' He said: It was mentioned that Khālid said to them both: 'Come to us tomorrow, for I will not be a servant of ʿAbd al-Malik if I do not settle the matter between you.' The city of Madinah spent the night boiling like a cauldron: one person said Zayd said such-and-such, and another said ʿAbd Allāh said such-and-such. On the morrow Khālid sat in the mosque, and the people gathered, some gloating and some distressed. Khālid summoned the two of them, wishing they would revile each other. ʿAbd Allāh began to speak, but Zayd said: 'Do not hasten, O Abū Muḥammad. Zayd frees all that he owns if he ever disputes with you before Khālid again.' Then he turned to Khālid and said: 'You have gathered the descendants of the Messenger of God ﷺ for a matter over which neither Abū Bakr nor ʿUmar would have gathered them!' Khālid said: 'Is there no one to deal with this fool?' A man from the Anṣār of the family of ʿAmr b. Ḥazm spoke and said: 'O son of Abū Turāb and son of Ḥusayn the fool! Do you not see that the governor has a right over you and obedience is due to him?' Zayd said: 'Be silent, O Qaḥṭānī, for we do not answer the likes of you.' He said: 'And why do you disdain me? By God, I am better than you, my father is better than your father, and my mother is better than your mother.' Zayd laughed and said: 'O company of Quraysh, this religion has departed and so have noble lineages. By God, the religion of a people may depart while their lineages do not depart.' Then ʿAbd Allāh b. Wāqid b. ʿAbd Allāh b. ʿUmar b. al-Khaṭṭāb spoke and said: 'You lie, by God, O Qaḥṭānī! By God, he is better than you in soul, mother, father, and origin!' And he addressed him with many words, took a handful of pebbles, struck the ground with them, and said: 'By God, we have no patience for this.' Zayd set out to Hishām b. ʿAbd al-Malik. Hishām would not grant him permission to enter, so he would submit petitions. Each time he submitted a petition, Hishām would write at the bottom of it: 'Return to your governor.' Zayd would say: 'By God, I will never return to Khālid.' Then one day, after a long confinement, he granted him permission. Zayd climbed a tall upper chamber, and Hishām ordered a servant to follow him without Zayd seeing him and to listen to what he said. Zayd climbed, and he was corpulent. He stopped on one of the steps, and the servant heard him say: 'By God, no one loves this world but that he is humbled.' Then he climbed up to Hishām and swore to him about something. Hishām said: 'I will not believe you.' Zayd said: 'O Commander of the Faithful, God has not raised anyone above the need to be content with God, nor has He lowered anyone below the need to be content with that from Him.' Hishām said: 'It has reached me, O Zayd, that you mention the caliphate and desire it, but you are not fit for it, for you are the son of a slave woman.' Zayd said: 'I have an answer.' He said: 'Speak.' Zayd said: 'No one is closer to God or higher in rank with Him than a prophet He has sent. Ismāʿīl was the son of a slave woman, while his brother was the son of a freeborn woman, yet God chose him over him and brought forth from him the best of mankind. And what harm is there in that when his grandfather was the Messenger of God ﷺ, and his father was ʿAlī b. Abī Ṭālib, even if his mother was a slave woman?' Hishām said to him: 'Leave.' Zayd said: 'I will leave, but after that I will only be where you dislike.' Sālim said to him: 'O Abū al-Ḥusayn, do not make this evident from yourself.' The departure of Zayd b. ʿAlī b. al-Ḥusayn to al-Kūfah. He left his presence and traveled to al-Kūfah. Muḥammad b. ʿUmar b. ʿAlī b. Abī Ṭālib said to him: 'I adjure you by God, O Zayd, to rejoin your family and not go to the people of al-Kūfah, for they will not keep faith with you.' He did not accept. He said to him: 'We were taken out as captives, without any sin, from the Hijaz to Syria, then to the Jazirah, then to Iraq, to Qays of Thaqīf who toys with us.' And he recited: She came early to frighten me with deaths, as if I had become removed from the goods of life; I answered her: Death is a watering-place, I must be given to drink from the cup of the watering-place; If death were to be represented, it would be represented like me when they alight in the narrowness of the stopping-place; So keep your modesty, may you have no father, and know that I am a man who will die even if I am not killed. I entrust you to God. I give God a pledge that if my hand ever enters into obedience to these people as long as I live—never. He parted from him and proceeded to al-Kūfah. He stayed there in hiding, moving from house to house. The Shīʿah began to come to him and pledge allegiance to him. A group of them pledged allegiance to him: Salamah b. Kuhayl, Naṣr b. Khuzaymah al-ʿAbsī, Muʿāwiyah b. Isḥāq b. Zayd b. Ḥārithah al-Anṣārī, and people from among the notables of al-Kūfah. His pledge was: 'We call you to the Book of God and the Sunnah of His Prophet ﷺ, to strive against the oppressors, to defend the weak, to give to the deprived, to divide this fayʾ among its people equally, to restore wrongs, and to support the People of the House. Will you pledge allegiance upon that?' When they said 'Yes,' he placed his hand upon their hands and said: 'Upon you is the covenant of God and His compact and His protection and the protection of His Messenger ﷺ, that you will fulfill my pledge, fight my enemy, and be sincere to me in secret and in public.' When he said 'Yes,' he wiped his hand over his hand and said: 'O God, bear witness.' Fifteen thousand pledged allegiance to him, and it was said forty thousand. He ordered his companions to prepare. Those who intended to keep faith with him and go out with him began to prepare and make ready. His affair spread among the people. This is according to the statement of those who claimed that he came to al-Kūfah from Syria and hid there while taking pledges from the people. As for according to the statement of those who claimed that he came to Yūsuf b. ʿUmar to confront Khālid b. ʿAbd Allāh al-Qasrī or his son Yazīd b. Khālid, Zayd remained in al-Kūfah openly, and with him was Dāwūd b. ʿAlī b. ʿAbd Allāh b. ʿAbbās. The Shīʿah began to come to Zayd and urge him to rise, saying: 'We hope that you are the one who will be aided, and that this is the time in which the Umayyads will perish.' He stayed in al-Kūfah, and Yūsuf b. ʿUmar kept asking about him and was told: 'He is here.' He sent to him to depart, and Zayd said: 'Yes,' but made excuses of illness. He remained as long as God willed. Then Yūsuf sent to him to depart, and he made the excuse that he was buying things he needed. Then Yūsuf sent to him to leave al-Kūfah, and he made the excuse that he was litigating with some of the family of Ṭalḥah b. ʿUbayd Allāh over property between them in Madinah. So Yūsuf sent to him to appoint an agent and depart from al-Kūfah. He traveled until he reached al-Qādisiyyah, and it was said al-Thaʿlabiyyah. The people of al-Kūfah followed him and said to him: 'We are forty thousand; not one of us will forsake you. We will strike with our swords on your behalf. There are only a few Syrians here; some of our tribes will suffice you against them, God willing.' They swore solemn oaths to him. He kept saying: 'I fear that you will desert me and hand me over, as you did with my father and grandfather.' They swore to him. Dāwūd b. ʿAlī said to him: 'O cousin, these people are deceiving you about yourself. Did they not desert one dearer to them than you, your grandfather ʿAlī b. Abī Ṭālib, until he was killed? And al-Ḥasan after him: they pledged allegiance to him, then they attacked him, snatched his cloak, and wounded him? Did they not bring out your grandfather al-Ḥusayn, swear to him, then desert him and hand him over, and were not satisfied until they killed him? Do not return with them.' They said: 'This man does not want you to prevail, and he claims that he and his household are more entitled to this matter than you.' Zayd said to Dāwūd: 'ʿAlī was fought by Muʿāwiyah with his cunning and trickery using the people of Syria, and al-Ḥusayn was fought by Yazīd while the affair was in their favor.' Dāwūd said: 'I fear that if you return with them, no one will be harsher against you than they will, and you know best.' Dāwūd went on to Madinah, and Zayd returned to al-Kūfah. When Zayd returned, Salamah b. Kuhayl came to him and reminded him of his kinship to the Messenger of God ﷺ and his right, and spoke well. Then he said to him: 'I adjure you by God, how many pledged allegiance to you?' He said: 'Forty thousand.' He said: 'How many pledged allegiance to your grandfather?' He said: 'Eighty thousand.' He said: 'How many remained with him?' He said: 'Three hundred.' He said: 'I adjure you by God, are you better or your grandfather?' He said: 'My grandfather.' He said: 'Is this generation better or that generation?' He said: 'That generation.' He said: 'Do you hope that these will keep faith with you when those betrayed your grandfather?' He said: 'They have pledged allegiance to me, and the pledge has become binding upon my neck and their necks.' He said: 'Will you permit me to leave this land, for I fear that something may happen and I will not be able to control myself?' He permitted him, and he went out to al-Yamāmah. The mention of Salamah's pledge has preceded. ʿAbd Allāh b. al-Ḥasan b. al-Ḥasan wrote to Zayd: 'To proceed: the people of al-Kūfah are loud in public, weak in secret, turbulent in ease, cowardly in meeting the enemy. Their tongues precede them, but their hearts do not follow. Their letters have come to me in succession with their invitation, but I have turned a deaf ear to their call and wrapped my heart in a covering against mentioning them, in despair of them and in rejection of them. There is no likeness for them except what ʿAlī b. Abī Ṭālib said: "If you are left alone, you plunge into mischief; if you are fought, you turn cowardly; if the people unite upon an imam, you find fault with him; and if you are called to hardship, you retreat."' Zayd paid no heed to any of that. He remained as he was, taking pledges from the people and preparing to rise. He married in al-Kūfah the daughter of Yaʿqūb b. ʿAbd Allāh al-Sulamī, and he also married the daughter of ʿAbd Allāh b. Abī al-ʿAnbasī al-Azdī. The reason for his marrying her was that her mother, Umm ʿAmr bt. al-Ṣalt, was a Shīʿī. She came to Zayd to greet him. She was beautiful and fair, advanced in age but it did not show on her. Zayd proposed to her, but she excused herself because of her age and said to him: 'I have a daughter who is more beautiful than I, fairer, and more charming in manner and appearance.' Zayd laughed and then married her. He moved about in al-Kūfah, sometimes staying with her, sometimes with his other wife, sometimes among the Banū ʿAbs, sometimes among the Banū Hind, sometimes among the Banū Taghlib and others, until he emerged.
Tarikh (al-Tabari) 2572No grade recorded
غَزَوَاتِ نَصْرِ بْنِ سَيَّارٍ مَا وَرَاءَ النَّهْرِ وَفِي سنة إحدى وعشرين ومائة غَزَا نَصْرُ بْنُ سَيَّارٍ مَا وَرَاءَ النَّهْرِ مَرَّتَيْنِ، إِحْدَاهُمَا مِنْ نَحْوِ الْبَابِ الْجَدِيدِ، فَسَارَ مِنْ بَلْخٍ مِنْ تِلْكَ النَّاحِيَةِ، ثُمَّ رَجَعَ إِلَى مَرْوَ فَخَطَبَ النَّاسَ وَأَخْبَرَهُمْ أَنَّهُ قَدْ أَقَامَ مَنْصُورَ بْنَ عُمَرَ بْنِ أَبِي الْخَرْقَاءِ عَلَى كَشْفِ الْمَظَالِمِ، وَأَنَّهُ قَدْ وَضَعَ الْجِزْيَةَ عَمَّنْ قَدْ أَسْلَمَ، وَجَعَلَهَا عَلَى مَنْ كَانَ يُخَفِّفُ عَنْهُ مِنَ الْمُشْرِكِينَ. فَلَمْ تَمْضِ جُمْعَةٌ حَتَّى أَتَاهُ ثَلَاثُونَ أَلْفَ مُسْلِمٍ كَانُوا يُؤَدُّونَ الْجِزْيَةَ عَنْ رُءُوسِهِمْ، وَثَمَانُونَ أَلْفًا مِنَ الْمُشْرِكِينَ كَانَتْ قَدْ أُلْقِيَتْ عَنْهُمْ، فَحَوَّلَ مَا كَانَ عَلَى الْمُسْلِمِينَ إِلَيْهِمْ وَوَضَعَهُ عَنِ الْمُسْلِمِينَ، ثُمَّ صَنَّفَ الْخَرَاجَ وَوَضَعَهُ مَوَاضِعَهُ. ثُمَّ غَزَا الثَّانِيَةَ إِلَى وَرَغْسَرَ وَسَمَرْقَنْدَ ثُمَّ رَجَعَ. ثُمَّ غَزَا الثَّالِثَةَ إِلَى الشَّاشِ مِنْ مَرْوَ، فَحَالَ بَيْنَهُ وَبَيْنَ عُبُورِ نَهْرِ الشَّاشِ كُورْصُولُ فِي خَمْسَةَ عَشَرَ أَلْفًا، وَكَانَ مَعَهُمُ الْحَارِثُ بْنُ سُرَيْجٍ، وَعَبَرَ كُورْصُولُ فِي أَرْبَعِينَ رَجُلًا، فَبَيَّتَ أَهْلُ الْعَسْكَرِ فِي لَيْلَةٍ مُظْلِمَةٍ، وَمَعَ نَصْرٍ بُخَارَاخُذَاهْ فِي أَهْلِ بُخَارَى، وَمَعَهُ أَهْلُ سَمَرْقَنْدَ وَكَشٍّ وَنَسَفَ، وَهُمْ عِشْرُونَ أَلْفًا، فَنَادَى نَصْرٌ: أَلَّا يَخْرُجَنَّ أَحَدٌ وَاثْبُتُوا عَلَى مَوَاضِعِكُمْ. فَخَرَجَ عَاصِمُ بْنُ عُمَيْرٍ، وَهُوَ عَلَى جُنْدِ سَمَرْقَنْدَ، فَمَرَّتْ بِهِ خَيْلُ التُّرْكِ، فَحَمَلَ عَلَى رَجُلٍ فِي آخِرِهِمْ فَأَسَرَهُ، فَإِذَا هُوَ مَلِكٌ مِنْ مُلُوكِهِمْ صَاحِبُ أَرْبَعَةِ آلَافِ قُبَّةٍ، فَأَتَى بِهِ إِلَى نَصْرٍ، فَقَالَ لَهُ نَصْرٌ: مَنْ أَنْتَ ؟ قَالَ: كُورْصُولُ. فَقَالَ نَصْرٌ: الْحَمْدُ لِلَّهِ الَّذِي أَمْكَنَ مِنْكَ يَا عَدُوَّ اللَّهِ. قَالَ: مَا تَرْجُو مِنْ قَتْلِ شَيْخٍ ؟ وَأَنَا أُعْطِيكَ أَرْبَعَةَ آلَافِ بَعِيرٍ مِنْ إِبِلِ التُّرْكِ وَأَلْفَ بِرْذَوْنٍ تُقَوِّي بِهَا جُنْدَكَ وَتُطْلِقُ سَبِيلِي. فَاسْتَشَارَ نَصْرٌ أَصْحَابَهُ، فَأَشَارُوا بِإِطْلَاقِهِ، فَسَأَلَهُ عَنْ عُمْرِهِ، قَالَ: لَا أَدْرِي. قَالَ: كَمْ غَزَوْتَ ؟ قَالَ: اثْنَتَيْنِ وَسَبْعِينَ غَزْوَةً. قَالَ: أَشْهِدْتَ يَوْمَ الْعَطَشِ ؟ قَالَ: نَعَمْ. قَالَ: لَوْ أَعْطَيْتَنِي مَا طَلَعَتْ عَلَيْهِ الشَّمْسُ مَا أَفْلَتَّ مِنْ يَدِي بَعْدَ مَا ذَكَرْتَ مِنْ مَشَاهِدِكَ. وَقَالَ لِعَاصِمِ بْنِ عُمَيْرٍ السَّعْدِيِّ: قُمْ إِلَى سَلَبِهِ فَخُذْهُ. فَقَالَ: مَنْ أَسَرَنِي ؟ قَالَ نَصْرٌ، وَهُوَ يَضْحَكُ: أَسَرَكَ يَزِيدُ بْنُ قِرَانٍ الْحَنْظَلِيُّ، وَأَشَارَ إِلَيْهِ. قَالَ: هَذَا لَا يَسْتَطِيعُ أَنْ يَغْسِلَ اسْتَهُ، أَوْ لَا يَسْتَطِيعُ أَنْ يُتِمَّ لَهُ بَوْلَهُ فَكَيْفَ يَأْسِرُنِي ؟ أَخْبِرْنِي مَنْ أَسَرَنِي ؟ قَالَ: أَسَرَكَ عَاصِمُ بْنُ عُمَيْرٍ. قَالَ: لَسْتُ أَجِدُ أَلَمَ الْقَتْلِ إِذَا كَانَ أَسَرَنِي فَارِسٌ مِنْ فُرْسَانِ الْعَرَبِ. فَقَتَلَهُ وَصَلَبَهُ عَلَى شَاطِئِ النَّهْرِ. وَعَاصِمُ بْنُ عُمَيْرٍ هُوَ الْهَزَارْمَرْدُ، قُتِلَ بِنَهَاوَنْدَ أَيَّامَ قَحْطَبَةَ. فَلَمَّا قُتِلَ كُورْصُولُ أَحْرَقَتِ التُّرْكُ أَبْنِيَتَهُ وَقَطَعُوا آذَانَهُمْ وَقَصُّوا شُعُورَهُمْ وَأَذْنَابَ خَيْلِهِمْ. فَلَمَّا أَرَادَ نَصْرٌ الرُّجُوعَ أَحْرَقَهُ لِئَلَّا يَحْمِلُوا عِظَامَهُ، فَكَانَ ذَلِكَ أَشَدَّ عَلَيْهِمْ مِنْ قَتْلِهِ، وَارْتَفَعَ إِلَى فَرْغَانَةَ فَسَبَى بِهَا أَلْفَ رَأْسٍ. وَكَتَبَ يُوسُفُ بْنُ عُمَرَ إِلَى نَصْرٍ: سِرْ إِلَى هَذَا الْغَارِزِ ذَنَبَهُ فِي الشَّاشِ، يَعْنِي الْحَارِثَ بْنَ سُرَيْجٍ، فَإِنْ أَظْفَرَكَ اللَّهُ بِهِ وَبِأَهْلِ الشَّاشِ فَخَرِّبْ بِلَادَهُمْ وَاسْبِ ذَرَارِيَهُمْ، إِيَّاكَ وَوَرْطَةَ الْمُسْلِمِينَ. فَقَرَأَ الْكِتَابَ عَلَى النَّاسِ وَاسْتَشَارَهُمْ، فَقَالَ يَحْيَى بْنُ الْحُضَيْنِ: ( امْضِ لِأَمْرِ أَمِيرِ الْمُؤْمِنِينَ وَأَمْرِ الْأَمِيرِ ). فَقَالَ نَصْرٌ: يَا يَحْيَى تَكَلَّمْتَ بِكَلِمَةٍ أَيَّامَ عَاصِمٍ بَلَغَتِ الْخَلِيفَةَ فَحَظِيتَ بِهَا وَبَلَغْتَ الدَّرَجَةَ الرَّفِيعَةَ، فَقُلْتَ أَقُولُ مِثْلَهَا، سِرْ يَا يَحْيَى قَدْ وَلَّيْتُكَ مُقَدِّمَتِي. فَلَامَ النَّاسُ يَحْيَى، فَسَارَ إِلَى الشَّاشِ، فَأَتَاهُمُ الْحَارِثُ فَنَصَبَ عَلَيْهِمْ عَرَّادَتَيْنِ، وَأَغَارَ الْأَخْرَمُ، وَهُوَ فَارِسُ التُّرْكِ، عَلَى الْمُسْلِمِينَ فَقَتَلُوهُ وَأَلْقَوْا رَأْسَهُ إِلَى التُّرْكِ، فَصَاحُوا وَانْهَزَمُوا. وَسَارَ نَصْرٌ إِلَى الشَّاشِ، فَتَلَقَّاهُ مَلِكُهَا بِالصُّلْحِ وَالْهَدِيَّةِ وَالرَّهْنِ، وَاشْتَرَطَ عَلَيْهِ نَصْرٌ إِخْرَاجَ الْحَارِثِ بْنِ سُرَيْجٍ عَنْ بَلَدِهِ، فَأَخْرَجَهُ إِلَى فَارَابَ، وَاسْتَعْمَلَ عَلَى الشَّاشِ نَيْزَكَ بْنَ صَالِحٍ مَوْلَى عَمْرِو بْنِ الْعَاصِ، ثُمَّ سَارَ حَتَّى نَزَلَ قُبَا مِنْ أَرْضِ فَرْغَانَةَ، وَكَانُوا أَحَسُّوا بِمَجِيئِهِ فَأَحْرَقُوا الْحَشِيشَ وَقَطَعُوا الْمِيرَةَ، فَوَجَّهَ نَصْرٌ إِلَى وَلِيِّ [ عَهْدِ ] صَاحِبِ فَرْغَانَةَ فَحَاصَرَهُ فِي حِصْنٍ، وَغَفَلُوا عَنْهُ فَخَرَجَ وَغَنِمَ دَوَابَّ الْمُسْلِمِينَ، فَوَجَّهَ إِلَيْهِمْ نَصْرٌ رِجَالًا مِنْ تَمِيمٍ وَمَعَهُمْ مُحَمَّدُ بْنُ الْمُثَنَّى، وَكَانَ الْمُسْلِمُونَ وَدَوَابُّهُمْ كَمَنُوا لَهُمْ، فَخَرَجُوا وَاسْتَاقُوا بَعْضَهَا، وَخَرَجَ عَلَيْهِمُ الْمُسْلِمُونَ فَهَزَمُوهُمْ وَقَتَلُوا الدِّهْقَانَ، وَأَسَرُوا مِنْهُمْ وَأَسَرُوا ابْنَ الدِّهْقَانِ فَقَتَلَهُ نَصْرٌ، وَأَرْسَلَ نَصْرٌ سُلَيْمَانَ بْنَ صُولٍ بِكِتَابِ الصُّلْحِ إِلَى صَاحِبِ فَرْغَانَةَ، فَأَمَرَ بِهِ فَأُدْخِلَ الْخَزَائِنَ لِيَرَاهَا ثُمَّ رَجَعَ إِلَيْهِ، فَقَالَ: كَيْفَ رَأَيْتَ الطَّرِيقَ فِيمَا بَيْنَنَا وَبَيْنَكُمْ ؟ قَالَ: سَهْلًا كَثِيرَ الْمَاءِ وَالْمَرَاعِي، ( فَكَرِهَ ذَلِكَ وَقَالَ: مَا عِلْمُكَ ؟ فَقَالَ سُلَيْمَانُ: قَدْ غَزَوْتُ غَرْشِسْتَانَ وَغُورَ ) وَالْخُتُّلَ وَطَبَرِسْتَانَ فَكَيْفَ لَا أَعْلَمُ ؟ قَالَ: فَكَيْفَ رَأَيْتَ مَا أَعْدَدْنَا ؟ قَالَ: عُدَّةٌ حَسَنَةٌ، وَلَكِنْ أَمَا عَلِمْتَ أَنَّ [ صَاحِبَ ] الْحِصَارِ لَا يَسْلَمُ مِنْ خِصَالٍ، لَا يَأْمَنُ أَقْرَبَ النَّاسِ إِلَيْهِ وَأَوْثَقَهُمْ فِي نَفْسِهِ [ أَنْ يَثِبَ بِهِ يَطْلُبُ مَرْتَبَتَهُ وَيَتَقَرَّبُ بِذَلِكَ ]، أَوْ يُفْنِيَ مَا [ قَدْ ] جَمَعَ فَيَسْلَمُ بِرُمَّتِهِ، أَوْ يُصِيبُهُ دَاءٌ فَيَمُوتُ. فَكَرِهَ مَا قَالَ لَهُ وَأَمَرَهُ فَأُحْضِرَ كِتَابُ الصُّلْحِ، فَأَجَابَ إِلَيْهِ وَسَيَّرَ أُمَّهُ مَعَهُ، وَكَانَتْ صَاحِبَةُ أَمْرِهِ، فَقَدِمَتْ عَلَى نَصْرٍ، فَأَذِنَ لَهَا وَجَعَلَ يُكَلِّمُهَا، وَكَانَ مِمَّا قَالَتْ لَهُ: كُلُّ مَلِكٍ لَا يَكُونُ عِنْدَهُ سِتَّةُ أَشْيَاءَ فَلَيْسَ بِمَلِكٍ، وَزِيرٌ يَبُثُّ إِلَيْهِ مَا فِي نَفْسِهِ وَيُشَاوِرُهُ وَيَثِقُ بِنَصِيحَتِهِ، وَطَبَّاخٌ إِذَا لَمْ يَشْتَهِ الطَّعَامَ اتَّخَذَ لَهُ مَا يَشْتَهِي، وَزَوْجَةٌ إِذَا دَخَلَ عَلَيْهَا مُغْتَمًّا فَنَظَرَ إِلَى وَجْهِهَا زَالَ غَمُّهُ، وَحِصْنٌ إِذَا فَزِعَ أَتَاهُ فَأَنْجَاهُ، تَعْنِي الْبِرْذَوْنَ، وَسَيْفٌ إِذَا قَاتَلَ لَا يَخْشَى خِيَانَتَهُ، وَذَخِيرَةٌ إِذَا حَمَلَهَا عَاشَ بِهَا أَيْنَ كَانَ مِنَ الْأَرْضِ. ثُمَّ دَخَلَ تَمِيمُ بْنُ نَصْرٍ فِي جَمَاعَةٍ فَقَالَتْ: مَنْ هَذَا ؟ قَالُوا: هَذَا فَتَى خُرَاسَانَ تَمِيمُ بْنُ نَصْرٍ. قَالَتْ: مَا لَهُ نُبْلُ الْكَبِيرِ وَلَا حَلَاوَةُ الصَّغِيرِ، ثُمَّ دَخَلَ الْحَجَّاجُ بْنُ قُتَيْبَةَ فَقَالَتْ: مَنْ هَذَا ؟ فَقَالُوا: الْحَجَّاجُ بْنُ قُتَيْبَةَ، فَحَيَّتْهُ وَسَأَلَتْ عَنْهُ وَقَالَتْ: يَا مَعْشَرَ الْعَرَبِ مَا لَكُمْ وَفَاءٌ وَلَا يُصْلِحُ بَعْضُكُمْ بَعْضًا. قُتَيْبَةُ الَّذِي ذَلَّلَ لَكُمْ مَا أَرَى، وَهَذَا ابْنُهُ تُقْعِدُهُ دُونَكَ فَحَقُّهُ أَنْ تُجْلِسَهُ أَنْتَ هَذَا الْمَجْلِسَ وَتَجْلِسَ أَنْتَ مَجْلِسَهُ.
✧ The campaigns of Naṣr b. Sayyār beyond the river In the year one hundred and twenty-one, Naṣr b. Sayyār campaigned beyond the river twice: one of them from the direction of the New Gate. He marched from Balkh in that direction, then returned to Marw, addressed the people, and informed them that he had appointed Manṣūr b. ʿUmar b. Abī al-Kharqāʾ to investigate grievances, and that he had lifted the jizyah from those who had embraced Islam and placed it upon those polytheists from whom it had been lightened. A week had not passed before thirty thousand Muslims came to him who had been paying the jizyah on their heads, and eighty thousand polytheists from whom it had been lifted. He transferred what had been upon the Muslims to them, and removed it from the Muslims. Then he classified the land tax and placed it in its proper places. Then he campaigned a second time to Warghsar and Samarqand, then returned. Then he campaigned a third time to al-Shāsh from Marw. Kūrṣūl blocked him from crossing the river of al-Shāsh with fifteen thousand, and al-Ḥārith b. Surayj was with them. Kūrṣūl crossed with forty men and made a night raid on the people of the camp on a dark night. With Naṣr was Bukhārākhudāh with the people of Bukhārā, and with him the people of Samarqand, Kish, and Nasaf—twenty thousand in all. Naṣr called out: "Let no one go out; remain firm in your positions." But ʿĀṣim b. ʿUmayr, who was in command of the army of Samarqand, went out. The cavalry of the Turks passed by him, and he charged at a man at their rear and captured him. Behold, he was a king of their kings, the master of four thousand tents. He brought him to Naṣr. Naṣr said to him: "Who are you?" He said: "Kūrṣūl." Naṣr said: "Praise be to God who has given power over you, O enemy of God." He said: "What do you hope from killing an old man? I will give you four thousand camels of the camels of the Turks and a thousand pack-horses with which you can strengthen your army, and you will release me." Naṣr consulted his companions, and they advised releasing him. Then he asked him about his age. He said: "I do not know." He said: "How many campaigns have you fought?" He said: "Seventy-two campaigns." He said: "Were you present on the Day of Thirst?" He said: "Yes." He said: "If you gave me all that the sun rises upon, you would not escape my hand after you have mentioned your witnessing of these events." And he said to ʿĀṣim b. ʿUmayr al-Saʿdī: "Rise to his spoils and take them." Then Kūrṣūl said: "Who captured me?" Naṣr said, laughing: "Yazīd b. Qirān al-Ḥanẓalī captured you," and he pointed to him. He said: "This one cannot wash his own backside," or "cannot finish urinating properly; how could he capture me? Tell me who captured me." He said: "ʿĀṣim b. ʿUmayr captured you." He said: "I shall not feel the pain of being killed if a horseman of the horsemen of the Arabs captured me." Then Naṣr killed him and crucified him on the bank of the river. ʿĀṣim b. ʿUmayr is al-Hazārmard. He was killed at Nihāwand in the days of Qaḥṭabah. When Kūrṣūl was killed, the Turks burned his buildings, cut their ears, clipped their hair, and the tails of their horses. When Naṣr wished to return, he burned him so that they would not carry off his bones. That was harder on them than his killing. He advanced to Farghānah and took captive there a thousand heads. Yūsuf b. ʿUmar wrote to Naṣr: "March against this one who has planted his tail in al-Shāsh—meaning al-Ḥārith b. Surayj. If God gives you victory over him and the people of al-Shāsh, then destroy their lands and take their offspring captive. Beware of entangling the Muslims in a predicament." He read the letter to the people and consulted them. Yaḥyā b. al-Ḥuḍayn said: "Carry out the command of the Commander of the Faithful and the command of the governor." Naṣr said: "O Yaḥyā, you spoke a word in the days of ʿĀṣim that reached the caliph, and you gained favor by it and attained a high rank. Now you say, 'I shall say something like it.' March, O Yaḥyā, I have appointed you over my vanguard." The people blamed Yaḥyā. He marched to al-Shāsh. Al-Ḥārith came upon them and set up two ballistae against them. Al-Akhram—who was the horseman of the Turks—raided the Muslims, and they killed him and threw his head toward the Turks. They cried out and were put to flight. Naṣr marched to al-Shāsh, and its king met him with peace, gifts, and hostages. Naṣr stipulated that he expel al-Ḥārith b. Surayj from his land. He expelled him to Fārāb. Naṣr appointed Nayzak b. Ṣāliḥ, client of ʿAmr b. al-ʿĀṣ, over al-Shāsh. Then he marched until he encamped at Qubā in the land of Farghānah. They had become aware of his coming, so they burned the dry fodder and cut off supplies. Naṣr sent against the heir apparent of the lord of Farghānah and besieged him in a fortress. They were heedless of him, and he came out and seized the Muslims' mounts. Naṣr sent men from Tamīm against them, with them Muḥammad b. al-Muthannā. The Muslims and their mounts lay in ambush for them. They came out and drove off some of them. The Muslims came out against them, routed them, and killed the dihqān. They captured some of them and captured the son of the dihqān, and Naṣr killed him. Naṣr sent Sulaymān b. Ṣūl with the peace treaty to the lord of Farghānah. He ordered that he be brought into the treasuries so that he might see them, then he returned to him. He said: "How did you find the road between us and you?" He said: "Easy, with abundant water and pastures." He disliked that and said: "What is your knowledge?" Sulaymān said: "I have campaigned in Gharshistān, Ghūr, al-Khuttal, and Ṭabaristān; how should I not know?" He said: "How did you find what we have prepared?" He said: "A good preparation. But do you not know that the lord of a fortress is not safe from certain traits: he does not feel secure from the closest of his people and the most trusted in his own estimation lest he leap upon him seeking his rank and drawing near to him by that; or he spends what he has gathered and saves himself with all he has; or a disease afflicts him and he dies." He disliked what he said to him, and ordered that the peace treaty be brought. He agreed to it and sent his mother with him—she was the mistress of his affairs—and she came to Naṣr. He granted her permission, and he spoke with her. Among what she said to him was: "Every king who does not have six things is no king: a vizier to whom he confides what is in his soul, consults him, and trusts his counsel; a cook who, when he does not crave food, prepares for him what he craves; a wife who, when he enters upon her grieving, looks at her face and his grief departs; a fortress to which he comes when afraid and it saves him—meaning the pack-horse; a sword which, when he fights, he does not fear its treachery; and a store of treasure which, if he carries it, he can live on it wherever he is on earth." Then Tamīm b. Naṣr entered with a group. She said: "Who is this?" They said: "This is the youth of Khurāsān, Tamīm b. Naṣr." She said: "He has neither the dignity of the old nor the sweetness of the young." Then al-Ḥajjāj b. Qutaybah entered. She said: "Who is this?" They said: "Al-Ḥajjāj b. Qutaybah." She greeted him and asked about him, and said: "O assembly of Arabs, you have no loyalty, and you do not treat one another rightly. Qutaybah is the one who subdued for you what I see, and this is his son, and you seat him below you. His right is that you seat him in this very seat and take his seat yourself."
Tarikh (al-Tabari) 2573No grade recorded
غَزْوِ مَرْوَانَ بْنِ مُحَمَّدِ بْنِ مَرْوَانَ وَفِي سَنَةِ إِحْدَى وَعِشْرِينَ غَزَا مَرْوَانُ بْنُ مُحَمَّدٍ مِنْ إِرْمِينِيَّةَ وَهُوَ وَالِيهَا، فَأَتَى قَلْعَةَ بَيْتِ السَّرِيرِ فَقَتَلَ وَسَبَى، ثُمَّ أَتَى قَلْعَةً ثَانِيَةً فَقَتَلَ وَسَبَى، وَدَخَلَ غُومِيكَ وَهُوَ حِصْنٌ فِيهِ بَيْتُ الْمَلِكِ وَسَرِيرُهُ، فَهَرَبَ الْمَلِكُ مِنْهُ حَتَّى أَتَى حِصْنًا يُقَالُ لَهُ خَيْزَجُ فِيهِ السَّرِيرُ الذَّهَبُ، فَسَارَ إِلَيْهِ مَرْوَانُ وَنَازَلَهُ صَيْفِيَّتَهُ وَشِتْوِيَّتَهُ، فَصَالَحَ الْمَلِكَ عَلَى أَلْفِ رَأْسٍ كُلَّ سَنَةٍ وَمِائَةِ أَلْفِ مُدْيٍ، وَسَارَ مَرْوَانُ فَدَخَلَ أَرْضَ ازْرُوبَطْرَانَ، فَصَالَحَهُ مَلِكُهَا، ثُمَّ سَارَ فِي أَرْضِ تُومَانَ فَصَالَحَهُ، وَسَارَ حَتَّى أَتَى حَمْزِينَ فَأَخْرَبَ بِلَادَهُ وَحَصَرَ حِصْنًا لَهُ شَهْرًا فَصَالَحَهُ، ثُمَّ أَتَى مَرْوَانُ أَرْضَ مَسْدَازَ فَافْتَتَحَهَا عَلَى صُلْحٍ، ثُمَّ نَزَلَ مَرْوَانُ كِيرَانَ فَصَالَحَهُ طَبَرِسْرَانَ وَفِيلَانَ، وَكُلُّ هَذِهِ الْوِلَايَاتِ عَلَى شَاطِئِ الْبَحْرِ مِنْ إِرْمِينِيَّةَ إِلَى طَبَرِسْتَانَ.
✧ The Expedition of Marwān b. Muḥammad b. Marwān In the year one hundred and twenty-one, Marwān b. Muḥammad raided from Armenia, and he was its governor. He came to the fortress of Bayt al-Sarīr, and he killed and took captives. Then he came to a second fortress, and he killed and took captives. He entered Ghūmīk, which is a stronghold containing the king's house and his throne. The king fled from it until he came to a fortress called Khayzaj, in which was the golden throne. Marwān marched against it and besieged it during his summer and his winter. He made peace with the king on the basis of a thousand heads every year and a hundred thousand mudy. Marwān marched on and entered the land of Azrūbaṭrān, and its king made peace with him. Then he marched in the land of Tūmān, and its king made peace with him. He marched until he came to Ḥamzīn, and he laid waste his lands and besieged a fortress of his for a month, then he made peace with him. Then Marwān came to the land of Masdāz and conquered it by treaty. Then Marwān encamped at Kīrān, and Ṭabarīsrān and Fīlān made peace with him. All these provinces are on the seacoast from Armenia to Ṭabaristān.
Tarikh (al-Tabari) 2574No grade recorded
ذِكْرُ عِدَّةِ حَوَادِثَ فِي سنة إحدى وعشرين ومائة غَزَا مَسْلَمَةُ بْنُ هِشَامٍ الرُّومَ فَافْتَتَحَ بِهَا مَطَامِيرَ.
✧ Mention of several events In the year 121 AH, Maslamah b. Hishām raided the Byzantines, and he captured Matāmīr therein.
Tarikh (al-Tabari) 2575No grade recorded
وَحَجَّ بِالنَّاسِ هَذِهِ السَّنَةَ مُحَمَّدُ بْنُ هِشَامِ بْنِ إِسْمَاعِيلَ الْمَخْزُومِيُّ، وَهُوَ كَانَ عَامِلَ الْمَدِينَةِ وَمَكَّةَ وَالطَّائِفِ. وَعَلَى الْعِرَاقِ يُوسُفُ بْنُ عُمَرَ، وَعَلَى خُرَاسَانَ نَصْرُ بْنُ سَيَّارٍ، وَعَلَى إِرْمِينِيَّةَ وَأَذْرَبِيجَانَ مَرْوَانُ بْنُ مُحَمَّدٍ، وَعَلَى قَضَاءِ الْبَصْرَةِ عَامِرُ بْنُ عُبَيْدَةَ، وَعَلَى قَضَاءِ الْكُوفَةِ ابْنُ شُبْرُمَةَ. وَفِيهَا فَرَغَ الْوَلِيدُ بْنُ بُكَيْرٍ عَامِلُ الْمَوْصِلِ مِنْ حَفْرِ النَّهْرِ الَّذِي أَدْخَلَهُ الْبَلَدَ، وَكَانَ مَبْلَغُ النَّفَقَةِ عَلَيْهِ ثَمَانِيَةَ آلَافِ أَلْفِ دِرْهَمٍ، وَجَعَلَ عَلَيْهِ ثَمَانِيَةَ أَحْجَارٍ تَطْحَنُ، وَوَقَفَ هِشَامٌ هَذِهِ الْأَرْحَاءَ عَلَى عَمَلِ النَّهْرِ.
✧ In this year Muhammad b. Hishām b. Ismāʿīl al-Makhzūmī led the people in the pilgrimage, and he was the governor of Madinah, Makkah, and al-Ṭāʾif. Over Iraq was Yūsuf b. ʿUmar, over Khurāsān Naṣr b. Sayyār, over Armenia and Azerbaijan Marwān b. Muḥammad, over the judiciary of al-Baṣrah ʿĀmir b. ʿUbaydah, and over the judiciary of al-Kūfah Ibn Shubrumah. In it al-Walīd b. Bukayr, the governor of al-Mawṣil, finished digging the canal that he brought into the city. The expenditure on it amounted to eight million dirhams, and he placed upon it eight millstones that ground, and Hishām endowed these mills for the maintenance of the canal.
Tarikh (al-Tabari) 2576No grade recorded
ذِكْرُ مَنْ تُوُفِّيَ فِيهَا مِنَ الْأَعْيَانِ في سنة إحدى وعشرين ومائة: مَسْلَمَةُ بْنُ عَبْدِ الْمَلِكِ مَسْلَمَةُ بْنُ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ بْنِ الْحَكَمِ بْنِ أَبِي الْعَاصِ بْنِ أُمَيَّةَ الْقُرَشِيِّ الْأُمَوِيِّ، أَبُو سَعِيدٍ وَأَبُو الْأَصْبَغِ الدِّمَشْقِيُّ قَالَ ابْنُ عَسَاكِرَ: وَدَارُهُ بِدِمَشْقَ فِي مَحَلَّةِ الْقِبَابِ عِنْدَ بَابِ الْجَامِعِ الْقِبْلِيِّ، وَلِيَ الْمَوْسِمَ أَيَّامَ أَخِيهِ الْوَلِيدِ وَغَزَا الرُّومَ غَزَوَاتٍ، وَحَاصَرَ الْقُسْطَنْطِينِيَّةَ، وَوَلَّاهُ أَخُوهُ يَزِيدُ إِمْرَةَ الْعِرَاقَيْنِ ثُمَّ عَزَلَهُ، وَوَلِيَ إِرْمِينِيَّةَ. وَرَوَى الْحَدِيثَ عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ وَعَنْهُ عَبْدُ الْمَلِكِ بْنُ أَبِي عُثْمَانَ، وَعُبَيْدُ اللَّهِ بْنُ قَزْعَةَ، وَعُيَيْنَةَ وَالِدُ سُفْيَانَ بْنِ عُيَيْنَةَ، وَابْنُ أَبِي عِمْرَانَ، وَمُعَاوِيَةُ بْنُ خَدِيجٍ، وَيَحْيَى بْنُ يَحْيَى الْغَسَّانِيُّ. قَالَ الزُّبَيْرُ بْنُ بَكَّارٍ: كَانَ مِنْ رِجَالِ بَنِي أُمَيَّةَ وَكَانَ يُلَقَّبُ بِالْجَرَادَةِ الصَّفْرَاءِ، وَلَهُ آثَارٌ كَثِيرَةٌ وَحُرُوبٌ وَنِكَايَةٌ فِي الرُّومِ. قُلْتُ: وَقَدْ فَتَحَ حُصُونًا كَثِيرَةً مِنْ بِلَادِ الرُّومِ. وَلَمَّا وَلِيَ إِرْمِينِيَّةَ غَزَا التُّرْكَ فَبَلَغَ بَابَ الْأَبْوَابِ فَهَدَمَ الْمَدِينَةَ الَّتِي عِنْدَهُ، ثُمَّ أَعَادَ بِنَاءَهَا بَعْدَ تِسْعِ سِنِينَ. وَفِي سَنَةِ ثَمَانٍ وَتِسْعِينَ غَزَا الْقُسْطَنْطِينِيَّةَ فَحَاصَرَهَا، وَافْتَتَحَ مَدِينَةَ الصَّقَالِبَةِ وَكَسَرَ مَلِكَهُمُ الْبُرْجَانَ ثُمَّ عَادَ إِلَى مُحَاصَرَةِ الْقُسْطَنْطِينِيَّةِ. قَالَ الْأَوْزَاعِيُّ: فَأَخَذَهُ، وَهُوَ يُغَازِيهِمْ، صُدَاعٌ عَظِيمٌ فِي رَأْسِهِ، فَبَعَثَ مَلِكُ الرُّومِ إِلَيْهِ بِقَلَنْسُوَةٍ، وَقَالَ: ضَعْهَا عَلَى رَأْسِكَ يَذْهَبْ صُدَاعُكَ. فَخَشِيَ أَنْ تَكُونَ مَكِيدَةً، فَوَضَعَهَا عَلَى رَأْسِ بَهِيمَةٍ، فَلَمْ يَرَ إِلَّا خَيْرًا، ثُمَّ وَضَعَهَا عَلَى رَأْسِ بَعْضِ أَصْحَابِهِ فَلَمْ يَرَ إِلَّا خَيْرًا، فَوَضَعَهَا عَلَى رَأْسِهِ فَذَهَبَ صُدَاعُهُ، فَفَتَقَهَا فَإِذَا فِيهَا مَكْتُوبٌ سَبْعُونَ سَطْرًا هَذِهِ الْآيَةُ مُكَرَّرَةً: إِنَّ اللَّهَ يُمْسِكُ السَّمَاوَاتِ وَالْأَرْضَ أَنْ تَزُولَا وَلَئِنْ زَالَتَا إِنْ أَمْسَكَهُمَا مِنْ أَحَدٍ مِنْ بَعْدِهِ إِنَّهُ كَانَ حَلِيمًا غَفُورًا [ فَاطِرٍ: 41 ]. رَوَاهُ ابْنُ عَسَاكِرَ. وَقَدْ لَقِيَ مَسْلَمَةُ فِي حِصَارِهِ الْقُسْطَنْطِينِيَّةَ شِدَّةً عَظِيمَةً، وَجَاعَ الْمُسْلِمُونَ عِنْدَهَا جَوْعًا شَدِيدًا، فَلَمَّا وَلِيَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ أَرْسَلَ إِلَيْهِمُ الْبَرِيدَ يَأْمُرُهُمْ بِالرُّجُوعِ إِلَى الشَّامِ، فَحَلَفَ مَسْلَمَةُ أَنْ لَا يُقْلِعَ عَنْهُمْ حَتَّى يَبْنُوا لَهُ جَامِعًا كَبِيرًا بِالْقُسْطَنْطِينِيَّةِ فَبَنَوْا لَهُ جَامِعًا وَمَنَارَةً، فَهُوَ بِهَا إِلَى الْآنِ يُصَلِّي فِيهِ الْمُسْلِمُونَ الْجُمُعَةَ وَالْجَمَاعَةَ. قُلْتُ: وَهِيَ آخِرُ مَا يَفْتَحُهُ الْمُسْلِمُونَ قَبْلَ خُرُوجِ الدَّجَّالِ فِي آخِرِ الزَّمَانِ، كَمَا سَنُورِدُهُ فِي الْمَلَاحِمِ وَالْفِتَنِ مِنْ كِتَابِنَا هَذَا إِنْ شَاءَ اللَّهُ، وَنَذْكُرُ الْأَحَادِيثَ الْوَارِدَةَ فِي ذَلِكَ هُنَاكَ. وَبِالْجُمْلَةِ كَانَتْ لِمَسْلَمَةَ مَوَاقِفُ مَشْهُورَةٌ وَمَسَاعٍ مَشْكُورَةٌ، وَغَزَوَاتٌ مُتَتَالِيَةٌ وَمَنْثُورَةٌ، وَقَدِ افْتَتَحَ حُصُونًا وَقِلَاعًا، وَأَحْيَا بِعَزْمِهِ وَحَزْمِهِ قُصُورًا وَبِقَاعًا، وَكَانَ فِي زَمَانِهِ نَظِيرَ خَالِدِ بْنِ الْوَلِيدِ فِي أَيَّامِهِ، فِي كَثْرَةِ مَغَازِيهِ، وَكَثْرَةِ فُتُوحِهِ، وَقُوَّةِ عَزْمِهِ، وَشِدَّةِ بَأْسِهِ، وَجَوْدَةِ تَصَرُّفِهِ فِي نَقْضِهِ وَإِبْرَامِهِ، هَذَا مَعَ الْكَرَمِ وَالْفَصَاحَةِ، وَالرِّيَاسَةِ وَالسَّمَاحَةِ، وَالْأَصَالَةِ وَالرَّجَاحَةِ، وَالدِّينِ وَالْعِفَّةِ، رَحِمَهُ اللَّهُ. وَمِنْ كَلَامِهِ الْحَسَنِ قَوْلُهُ: مُرُوءَتَانِ ظَاهِرَتَانِ ; الرِّيَاشُ وَالْفَصَاحَةُ. وَقَالَ يَوْمًا لِنُصَيْبٍ الشَّاعِرِ: سَلْنِي. قَالَ: لَا. قَالَ: وَلِمَ ؟ قَالَ: لِأَنَّ كَفَّكَ بِالْجَزِيلِ أَكْثَرُ مِنْ مَسْأَلَتِي بِاللِّسَانِ. فَأَعْطَاهُ أَلْفَ دِينَارٍ. وَقَالَ أَيْضًا: الْأَنْبِيَاءُ لَا يَتَثَاءَبُونَ كَمَا يَتَثَاءَبُ النَّاسُ، مَا تَثَاءَبَ نَبِيٌّ قَطُّ. وَقَدْ أَوْصَى بِثُلْثِ مَالِهِ لِأَهْلِ الْأَدَبِ، وَقَالَ: إِنَّهَا صِنَاعَةٌ مَجْفُوٌّ أَهْلُهَا. وَقَالَ الْوَلِيدُ بْنُ مُسْلِمٍ وَغَيْرُهُ: تُوُفِّيَ يَوْمَ الْأَرْبِعَاءِ لِسَبْعٍ مَضَيْنَ مِنَ الْمُحَرَّمِ، سَنَةَ إِحْدَى وَعِشْرِينَ وَمِائَةٍ. وَقِيلَ: فِي سَنَةِ عِشْرِينَ وَمِائَةٍ. وَكَانَتْ وَفَاتُهُ بِمَوْضِعٍ يُقَالُ لَهُ: الْحَانُوتُ. وَقَدْ رَثَاهُ بَعْضُهُمْ، وَهُوَ ابْنُ أَخِيهِ الْوَلِيدِ بْنِ يَزِيدَ بْنِ عَبْدِ الْمَلِكِ فَقَالَ: أَقُولُ وَمَا الْبُعْدُ إِلَّا الرَّدَى أَمْسَلَمُ لَا تَبْعُدَنْ مَسْلَمَهْ فَقَدْ كُنْتَ نُورًا لَنَا فِي الْبِلَادِ مُضِيئًا فَقَدْ أَصْبَحَتْ مُظْلِمَهْ وَنَكْتُمُ مَوْتَكَ نَخْشَى الْيَقِينَ فَأَبْدَى الْيَقِينُ عَنِ الْجُمْجُمَهْ نُمَيْرُ بْنُ أَوْسٍ الْأَشْعَرِيُّ نُمَيْرُ بْنُ أَوْسٍ الْأَشْعَرِيُّ قَاضِي دِمَشْقَ ، تَابِعِيٌّ جَلِيلٌ، رَوَى عَنْ حُذَيْفَةَ مُرْسَلًا وَأَبِي مُوسَى مُرْسَلًا وَأَبِي الدَّرْدَاءِ وَعَنْ مُعَاوِيَةَ مُرْسَلًا، وَغَيْرُ وَاحِدٍ مِنَ التَّابِعِينَ، وَحَدَّثَ عَنْهُ جَمَاعَةٌ كَثِيرُونَ، مِنْهُمُ الْأَوْزَاعِيُّ، وَسَعِيدُ بْنُ عَبْدِ الْعَزِيزِ، وَيَحْيَى بْنُ الْحَارِثِ الذِّمَارِيُّ. وَلَّاهُ هِشَامُ بْنُ عَبْدِ الْمَلِكِ الْقَضَاءَ بِدِمَشْقَ بَعْدَ عَبْدِ الرَّحْمَنِ بْنِ الْخَشْخَاشِ الْعُذْرِيِّ ثُمَّ اسْتَعْفَى هِشَامًا فَأَعْفَاهُ وَوَلَّى مَكَانَهُ يَزِيدَ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي مَالِكٍ. وَكَانَ نُمَيْرٌ هَذَا لَا يَحْكُمُ بِالْيَمِينِ مَعَ الشَّاهِدِ، وَكَانَ يَقُولُ: الْآدَابُ مِنَ الْآبَاءِ، وَالصَّلَاحُ مِنَ اللَّهِ. قَالَ غَيْرُ وَاحِدٍ: تُوَفِّيَ سَنَةَ إِحْدَى وَعِشْرِينَ وَمِائَةٍ. وَقِيلَ: سَنَةَ ثِنْتَيْنِ وَعِشْرِينَ وَمِائَةٍ. وَقِيلَ: سَنَةَ خَمْسَ عَشْرَةَ وَمِائَةٍ. وَهُوَ غَرِيبٌ. وَاللَّهُ سُبْحَانَهُ أَعْلَمُ. الرَّبِيعُ بْنُ أَبِي رَاشِدٍ، أَبُو عَبْدِ اللَّهِ الرَّبِيعُ بْنُ أَبِي رَاشِدٍ، أَبُو عَبْدِ اللَّهِ: عن أَبُو أَحْمَدَ الزُّبَيْرِيُّ، قَالَ: حَدَّثَنِي مَنْ سَمِعَ عُمَرَ بْنَ ذَرٍّ يَقُولُ: كُنْتُ إِذَا رَأَيْتُ الرَّبِيعَ بْنَ أَبِي رَاشِدٍ كَأَنَّهُ مِخْمَارٌ مِنْ غَيْرِ شَرَابٍ. وعَنْ خَلَفِ بْنِ حَوْشَبٍ، قَالَ: قَالَ الرَّبِيعُ بْنُ أَبِي رَاشِدٍ: اقْرَأْ عَلَيَّ: يَا أَيُّهَا النَّاسُ إِنْ كُنْتُمْ فِي رَيْبٍ مِنَ الْبَعْثِ فَقَرَأْتُهَا [عَلَيْهِ] فَبَكَى ثُمَّ قَالَ: وَاللَّهِ لَوْلَا أَنْ تَكُونَ بِدْعَةً لَسِحْتُ -أَوْ قَالَ: لَهِمْتُ- فِي الْجِبَالِ. وَفِيهَا مَاتَ سَلَمَةُ بْنُ سُهَيْلٍ ، وَقِيلَ سَنَةَ اثْنَتَيْنِ وَعِشْرِينَ. وَفِيهَا مَاتَ عَامِرُ بْنُ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ، وَقِيلَ سَنَةَ اثْنَتَيْنِ وَعِشْرِينَ، وَقِيلَ سَنَةَ أَرْبَعٍ وَعِشْرِينَ بِالشَّامِ. وَفِيهَا مَاتَ مُحَمَّدُ بْنُ يَحْيَى بْنِ حَبَّانَ وَهُوَ ابْنُ أَرْبَعٍ وَسَبْعِينَ سَنَةً بِالْمَدِينَةِ، ( حَبَّانُ: بِفَتْحِ الْحَاءِ، وَبِالْبَاءِ الْمُوَحَّدَةِ ). وَقُتِلَ يَعْقُوبُ بْنُ عَبْدِ اللَّهِ بْنِ الْأَشَجِّ شَهِيدًا بِأَرْضِ الرُّومِ.
✧ Mention of the notables who died in the year one hundred and twenty-one: Maslamah b. ʿAbd al-Malik Maslamah b. ʿAbd al-Malik b. Marwān b. al-Ḥakam b. Abī al-ʿĀṣ b. Umayyah al-Qurashī al-Umawī, Abū Saʿīd and Abū al-Aṣbagh al-Dimashqī. Ibn ʿAsākir said: His house in Damascus was in the quarter of al-Qibāb near the qiblī gate of the mosque. He led the pilgrimage during the days of his brother al-Walīd and conducted many raids against the Byzantines, and besieged Constantinople. His brother Yazīd appointed him governor of the two Iraqs, then removed him, and he held Armenia. He narrated ḥadīth from ʿUmar b. ʿAbd al-ʿAzīz, and from him narrated ʿAbd al-Malik b. Abī ʿUthmān, ʿUbayd Allāh b. Qazʿah, ʿUyaynah the father of Sufyān b. ʿUyaynah, Ibn Abī ʿImrān, Muʿāwiyah b. Khadīj, and Yaḥyā b. Yaḥyā al-Ghassānī. Al-Zubayr b. Bakkār said: He was one of the men of the Banū Umayyah and was nicknamed al-Jarādah al-Ṣafrāʾ (the Yellow Locust). He left many traces, wars, and harm inflicted upon the Byzantines. I say: He conquered many fortresses in the lands of the Byzantines. When he held Armenia, he raided the Turks and reached Bāb al-Abwāb, and he demolished the city that was there, then rebuilt it after nine years. In the year ninety-eight he raided Constantinople and besieged it, and he conquered the city of the Ṣaqālibah and defeated their king al-Burjān, then returned to the siege of Constantinople. Al-Awzāʿī said: While he was fighting them, he was seized by a severe headache. The king of the Byzantines sent him a qalansuwah (cap) and said: Put it on your head and your headache will go. He feared it might be a trick, so he placed it on the head of an animal and saw nothing but good. Then he placed it on the head of one of his companions and saw nothing but good. Then he placed it on his own head and his headache went. He opened it and found in it seventy lines written, with this verse repeated: “Indeed, Allāh holds the heavens and the earth, lest they cease; and if they should cease, no one could hold them after Him. Indeed, He is Forbearing and Forgiving” [Fāṭir: 41]. Ibn ʿAsākir narrated it. Maslamah faced great hardship during his siege of Constantinople, and the Muslims suffered severe hunger. When ʿUmar b. ʿAbd al-ʿAzīz became caliph, he sent them a courier ordering them to return to Syria. Maslamah swore that he would not depart until they built for him a great mosque in Constantinople. So they built for him a mosque and a minaret, and it remains there to this day, with Muslims praying Friday and congregational prayers in it. I say: It is the last place the Muslims will conquer before the appearance of the Dajjāl at the end of time, as we shall relate in the Book of Malāḥim and Fitan of this work, God willing, and we will mention the ḥadīths related to that there. In sum, Maslamah had famous stations and praiseworthy efforts, successive and scattered campaigns. He conquered fortresses and castles, and through his resolve and prudence revived palaces and regions. In his time he resembled Khālid b. al-Walīd in his days, in the abundance of his expeditions, the abundance of his conquests, the strength of his resolve, the severity of his might, and the excellence of his management in undoing and doing, along with generosity, eloquence, leadership, liberality, nobility, sound judgment, religion, and chastity, may God have mercy on him. Of his fine speech is his saying: There are two outward forms of manliness: fine clothing and eloquence. One day he said to the poet Nuṣayb: Ask me. He said: No. He said: Why? He said: Because your palm with abundance is more than my asking with the tongue. So he gave him a thousand dinars. He also said: Prophets do not yawn as people yawn; no prophet ever yawned. He bequeathed a third of his wealth to people of literature, saying: It is a craft whose people are shunned. Al-Walīd b. Muslim and others said: He died on Wednesday, seven nights having passed of Muḥarram, in the year one hundred and twenty-one. It is also said: in the year one hundred and twenty. His death was at a place called al-Ḥānūt. He was mourned by someone—it was his nephew al-Walīd b. Yazīd b. ʿAbd al-Malik—who said: I say, and distance is nothing but ruin: O Maslamah, do not be far, Maslamah. You were a light for us in the lands, shining, and they have become dark. We conceal your death, fearing certainty, but certainty revealed the skull. Numayr b. Aws al-Ashʿarī Numayr b. Aws al-Ashʿarī, judge of Damascus, a venerable Successor. He narrated from Ḥudhayfah in mursal form, from Abū Mūsā in mursal form, from Abū al-Dardāʾ, and from Muʿāwiyah in mursal form, and from more than one of the Successors. Many narrated from him, among them al-Awzāʿī, Saʿīd b. ʿAbd al-ʿAzīz, and Yaḥyā b. al-Ḥārith al-Dhimārī. Hishām b. ʿAbd al-Malik appointed him judge of Damascus after ʿAbd al-Raḥmān b. al-Khashkhāsh al-ʿUdhrī. Then he asked Hishām to be excused, and he excused him and appointed in his place Yazīd b. ʿAbd al-Raḥmān b. Abī Mālik. This Numayr would not judge by an oath along with a witness, and he used to say: Manners are from fathers, and righteousness is from God. More than one said: He died in the year one hundred and twenty-one. It is also said: in the year one hundred and twenty-two. It is also said: in the year one hundred and fifteen. This is odd. And God, glorified be He, knows best. Al-Rabīʿ b. Abī Rāshid, Abū ʿAbd Allāh al-Rabīʿ b. Abī Rāshid, Abū ʿAbd Allāh: From Abū Aḥmad al-Zubayrī, who said: Someone who heard ʿUmar b. Dhar tell me, saying: When I saw al-Rabīʿ b. Abī Rāshid, it was as if he were a wine-presser without wine. From Khalaf b. Ḥawshab, who said: Al-Rabīʿ b. Abī Rāshid said: Recite to me: “O people, if you are in doubt about the Resurrection” [al-Ḥajj: 5]. So I recited it [to him], and he wept, then said: By God, were it not that it would be an innovation, I would wander—or he said: I would roam—in the mountains. In that year Salamah b. Suhayl died, though it is said in the year one hundred and twenty-two. In that year ʿĀmir b. ʿAbd Allāh b. al-Zubayr died, though it is said in the year one hundred and twenty-two, and it is said in the year one hundred and twenty-four in Syria. In that year Muḥammad b. Yaḥyā b. Ḥabbān died, at the age of seventy-four, in Madinah. (Ḥabbān: with a fatḥah on the ḥāʾ and a bāʾ with one dot.) Yaʿqūb b. ʿAbd Allāh b. al-Ashajj was killed as a martyr in the land of the Byzantines.
Tarikh (al-Tabari) 2577No grade recorded
مَقْتَلِ زَيْدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ وَفِي سَنَةُ اثْنَتَيْنِ وَعِشْرِينَ وَمِائَةً من شهر صَفَرٍ قُتِلَ زَيْدُ بْنُ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ الَّذِي تَنْتَسِبُ إِلَيْهِ الطَّائِفَةُ الزَّيْدِيَّةُ. وقيل إِنَّمَا قُتِلَ فِي صَفَرٍ مِنْ إحدى وَعِشْرِينَ ومائة وَفِي قَوْلٍ: إِنَّهُ قُتِلَ فِي سَنَةِ عِشْرِينَ. وَكَانَ سَبَبُ ذَلِكَ أَنَّهُ لَمَّا أَخَذَ الْبَيْعَةَ مِمَّنْ بَايَعَهُ مِنْ أَهْلِ الْكُوفَةِ، أَمَرَهُمْ فِي أَوَّلِ هَذِهِ السَّنَةِ بِالْخُرُوجِ وَالتَّأَهُّبِ لَهُ، فَشَرَعُوا فِي أَخْذِ الْأُهْبَةِ لِذَلِكَ، فَانْطَلَقَ رَجُلٌ يُقَالُ لَهُ: سُلَيْمَانُ بْنُ سُرَاقَةَ إِلَى يُوسُفَ بْنِ عُمَرَ نَائِبِ الْعِرَاقِ فَأَخْبَرَهُ - وَهُوَ بِالْحِيرَةِ يَوْمَئِذٍ - خَبَرَ زَيْدِ بْنِ عَلِيٍّ وَعِنْدَ مَنْ يَكُونُ مِنْ أَهْلِ الْكُوفَةِ، فَبَعَثَ يُوسُفُ بْنُ عُمَرَ يَطْلُبُهُ وَيُلِحُّ فِي طَلَبِهِ، فَلَمَّا عَلِمَتِ الشِّيعَةُ ذَلِكَ اجْتَمَعُوا عِنْدَ زَيْدِ بْنِ عَلِيٍّ فَقَالُوا لَهُ: مَا قَوْلُكَ يَرْحَمُكَ اللَّهُ، فِي أَبِي بَكْرٍ، وَعُمَرَ ؟ فَقَالَ: غَفَرَ اللَّهُ لَهُمَا، مَا سَمِعْتُ أَحَدًا مِنْ أَهْلِ بَيْتِي يَتَبَرَّأُ مِنْهُمَا، وَأَنَا لَا أَقُولُ فِيهِمَا إِلَّا خَيْرًا. قَالُوا: فَلِمَ تَطْلُبُ إِذًا بِدَمِ أَهْلِ الْبَيْتِ ؟ فَقَالَ: إِنَّا كُنَّا أَحَقَّ النَّاسِ بِهَذَا الْأَمْرِ، وَلَكِنَّ الْقَوْمَ اسْتَأْثَرُوا عَلَيْنَا بِهِ وَدَفَعُونَا عَنْهُ، وَلَمْ يَبْلُغْ ذَلِكَ عِنْدَنَا بِهِمْ كُفْرًا، قَدْ وَلُوا فَعَدَلُوا، وَعَمِلُوا بِالْكِتَابِ وَالسُّنَّةِ. قَالُوا: فَلِمَ تُقَاتِلُ هَؤُلَاءِ إِذًا ؟ قَالَ: إِنَّ هَؤُلَاءِ لَيْسُوا كَأُولَئِكَ، إِنَّ هَؤُلَاءِ ظَلَمُوا النَّاسَ، وَظَلَمُوا أَنْفُسَهُمْ، وَإِنِّي أَدْعُو إِلَى كِتَابِ اللَّهِ وَسُنَّةِ نَبِيِّهِ ﷺ، وَإِحْيَاءِ السُّنَنِ وَإِمَاتَةِ الْبِدَعِ، فَإِنْ تَسْمَعُوا يَكُنْ خَيْرًا لَكُمْ وَلِي، وَإِنْ تَأْبَوْا فَلَسْتُ عَلَيْكُمْ بِوَكِيلٍ. فَرَفَضُوا وَانْصَرَفُوا عَنْهُ، وَنَقَضُوا بَيْعَتَهُ وَتَرَكُوهُ، فَلِهَذَا سُمُّوا الرَّافِضَةَ مِنْ يَوْمِئِذٍ، وَمَنْ تَابَعَهُ مِنَ النَّاسِ عَلَى قَوْلِهِ سُمُّوا الزَّيْدِيَّةِ وَغَالِبُ أَهْلِ الْكُوفَةِ مِنْهُمْ رَافِضَةٌ وَغَالِبُ أَهْلِ مَكَّةَ إِلَى الْيَوْمِ عَلَى مَذْهَبِ الزَّيْدِيَّةِ وَفِيهِ حَقٌّ وَهُوَ تَعْدِيلُ الشَّيْخَيْنِ، وَبَاطِلٌ وَهُوَ اعْتِقَادُ تَقْدِيمِ عَلِيٍّ عَلَيْهِمَا، وَلَيْسَ عَلِيٌّ مُقَدَّمًا عَلَيْهِمَا، بَلْ وَلَا عُثْمَانُ عَلَى أَصَحِّ قَوْلَيْ أَهْلِ السُّنَّةِ وَالْآثَارِ الصَّحِيحَةِ الثَّابِتَةِ عَنِ الصَّحَابَةِ ؓ عزم زيد بن علي على الخروج ثُمَّ إِنَّ زَيْدًا عَزَمَ عَلَى الْخُرُوجِ بِمَنْ بَقِيَ مَعَهُ مِنْ أَصْحَابِهِ، فَوَاعَدَهُمْ لَيْلَةَ الْأَرْبِعَاءَ مُسْتَهَلَّ صَفَرٍ مِنْ هَذِهِ السُّنَّةِ، فَبَلَغَ ذَلِكَ يُوسُفَ بْنَ عُمَرَ فَكَتَبَ إِلَى نَائِبِهِ عَلَى الْكُوفَةِ وَهُوَ الْحَكَمُ بْنُ الصَّلْتِ يَأْمُرُهُ بِجَمْعِ النَّاسِ كُلِّهِمْ فِي الْمَسْجِدِ الْجَامِعِ، فَجَمَعَ النَّاسَ لِذَلِكَ فِي يَوْمِ الثُّلَاثَاءِ سَلْخَ الْمُحَرَّمِ، قَبْلَ خُرُوجِ زَيْدٍ بِيَوْمٍ، وَخَرَجَ زَيْدٌ بِمَنْ مَعَهُ لَيْلَةَ الْأَرْبِعَاءِ فِي بَرْدٍ شَدِيدٍ، وَرَفَعَ أَصْحَابَهُ النِّيرَانَ، وَجَعَلُوا يُنَادُونَ: يَا مَنْصُورُ يَا مَنْصُورُ. فَلَمَّا طَلَعَ الْفَجْرُ إِذَا قَدِ اجْتَمَعَ مَعَهُ مِائَتَانِ وَثَمَانِيَةَ عَشْرَ رَجُلًا، فَجَعَلَ زَيْدٌ يَقُولُ: سُبْحَانَ اللَّهِ ! أَيْنَ النَّاسُ ؟ فَقِيلَ: هُمْ فِي الْمَسْجِدِ مَحْصُورُونَ. وَكَتَبَ الْحَكَمُ بْنُ الصَّلْتِ إِلَى يُوسُفَ بْنِ عُمَرَ يُعْلِمُهُ بِخُرُوجِ زَيْدِ بْنِ عَلِيٍّ فَبَعَثَ إِلَيْهِ سِرِّيَّةً إِلَى الْكُوفَةِ، وَرَكِبَتِ الْجُيُوشُ مَعَ نَائِبِ الْكُوفَةِ، وَجَاءَ يُوسُفُ بْنُ عُمَرَ أَيْضًا فِي طَائِفَةٍ كَبِيرَةٍ مِنَ النَّاسِ، فَالْتَقَى زَيْدٌ بِمَنْ مَعَهُ جُرْثُومَةً مِنْهُمْ فِيهِمْ خَمْسُمِائَةِ فَارِسٍ فَهَزَمَهُمْ ثُمَّ أَتَى الْكُنَاسَةَ، فَحَمَلَ عَلَى جَمْعٍ مِنْ أَهْلِ الشَّامِ، فَهَزَمَهُمْ، ثُمَّ اجْتَازَ بِيُوسُفَ بْنِ عُمَرَ وَهُوَ وَاقِفٌ فَوْقَ تَلٍّ وَزَيْدٌ فِي مِائَتَيْ فَارِسٍ، وَلَوْ قَصَدَ يُوسُفُ بْنُ عُمَرَ لَقَتَلَهُ، وَلَكِنْ أَخْذَ ذَاتَ الْيَمِينِ، وَكُلَّمَا الْتَقَى بِطَائِفَةٍ مِنْ أَهْلِ الْكُوفَةِ هَزَمَهُمْ، وَجَعَلَ أَصْحَابَهُ يُنَادُونَ: يَا أَهْلَ الْكُوفَةِ اخْرُجُوا إِلَى الدِّينِ وَالْعِزِّ وَالدُّنْيَا، فَإِنَّكُمْ لَسْتُمْ فِي دِينٍ وَلَا عِزٍّ وَلَا دُنْيَا. ثُمَّ لَمَّا أَمْسَوُا انْضَافَ إِلَيْهِ جَمَاعَةٌ مِنْ أَهْلِ الْكُوفَةِ، وَقَدْ قُتِلَ بَعْضُ أَصْحَابِهِ فِي أَوَّلِ يَوْمٍ، فَلَمَّا كَانَ الْيَوْمُ الثَّانِي اقْتَتَلَ هُوَ وَطَائِفَةٌ مِنْ أَهْلِ الشَّامِ، فَقَتَلَ مِنْهُمْ سَبْعِينَ رَجُلًا، وَانْصَرَفُوا عَنْهُ بِشَرِّ حَالٍ، وَأَمْسَوْا فَعَبَّأَ يُوسُفُ بْنُ عُمَرَ جَيْشَهُ جِدًّا، ثُمَّ أَصْبَحُوا فَالْتَقَوْا مَعَ زَيْدِ بْنِ عَلِيٍّ فِي أَصْحَابِهِ، فَكَشَفَهُمْ حَتَّى أَخْرَجَهُمْ إِلَى السَّبْخَةِ ثُمَّ شَدَّ عَلَيْهِمْ حَتَّى أَخْرَجَهُمْ إِلَى بَنِي سُلَيْمٍ ثُمَّ تَبِعَهُمْ فِي خَيْلِهِ وَرَجِلِهِ حَتَّى أَخَذُوا عَلَى الْمُسَنَّاةِ، ثُمَّ اقْتَتَلُوا هُنَاكَ قِتَالًا شَدِيدًا جِدًّا، حَتَّى كَانَ جُنْحُ اللَّيْلِ رُمِيَ زَيْدٌ بِسَهْمٍ، فَأَصَابَ جَانِبَ جَبْهَتَهُ الْيُسْرَى، فَوَصَلَ إِلَى دِمَاغِهِ، فَرَجَعَ وَرَجَعَ أَصْحَابُهُ، وَلَا يَظُنُّ أَهْلُ الشَّامِ أَنَّهُمْ رَجَعُوا إِلَّا لِلْمَسَاءِ وَاللَّيْلِ، وَأُدْخِلَ زَيْدٌ فِي دَارٍ فِي سِكَّةِ الْبَرِيدِ وَجِيءَ بِطَبِيبٍ فَانْتَزَعَ ذَلِكَ السَّهْمَ مِنْ جَبْهَتِهِ، فَمَا عَدَا أَنِ انْتَزَعَهُ حَتَّى مَاتَ مِنْ سَاعَتِهِ، رَحِمَهُ اللَّهُ. الاختلاف في مكان دفن زيد بن علي بن الحسين فَاخْتَلَفَ أَصْحَابُهُ أَيْنَ يَدْفِنُوهُ، فَقَالَ بَعْضُهُمْ: أَلْبِسُوهُ دِرْعَهُ وَأَلْقُوهُ فِي الْمَاءِ. وَقَالَ بَعْضُهُمْ: احْتَزُّوا رَأْسَهُ وَاتْرُكُوا جُثَّتَهُ فِي الْقَتْلَى. فَقَالَ ابْنُهُ: لَا وَاللَّهِ لَا تَأْكُلُ أَبِي الْكِلَابُ. وَقَالَ بَعْضُهُمْ: ادْفِنُوهُ فِي الْعَبَّاسِيَّةِ. وَقَالَ بَعْضُهُمْ: ادْفِنُوهُ فِي الْحُفْرَةِ الَّتِي يُؤْخَذُ مِنْهَا الطِّينُ. فَفَعَلُوا ذَلِكَ وَأَجْرَوْا عَلَى قَبْرِهِ الْمَاءَ ; لِئَلَّا يُعْرَفَ، وَانْفَتَلَ أَصْحَابُهُ وَلَمْ يَبْقَ لَهُمْ رَأْسٌ يُقَاتِلُونَ بِهِ، فَمَا أَصْبَحَ الْفَجْرُ وَلَهُمْ قَائِمَةٌ يَنْهَضُونَ بِهَا، وَتَتَبَّعَ يُوسُفُ بْنُ عُمَرَ الْجَرْحَى هَلْ يَجِدُ زَيْدًا بَيْنَهُمْ، وَجَاءَ مَوْلًى لِزَيْدٍ سِنْدِيٌّ، قَدْ شَهِدَ دَفْنَهُ، فَدَلَّ عَلَى قَبْرِهِ، فَأُخِذَ مِنْ قَبْرِهِ، فَأَمَرَ يُوسُفُ بْنُ عُمَرَ بِصُلْبِهِ عَلَى خَشَبَةٍ بِالْكُنَاسَةِ وَمَعَهُ نَصْرُ بْنُ خُزَيْمَةَ، وَمُعَاوِيَةُ بْنُ إِسْحَاقَ بْنِ زَيْدِ بْنِ حَارِثَةَ الْأَنْصَارِيُّ، وَزِيَادٌ النَّهْدِيُّ وَيُقَالُ: إِنَّ زَيْدًا مَكَثَ مَصْلُوبًا أَرْبَعَ سِنِينَ، ثُمَّ أُنْزِلَ بَعْدَ ذَلِكَ وَأُحْرِقَ. فَاللَّهُ أَعْلَمُ. رواية أخرى لأبي جعفر بن جرير الطبري وَقَدْ ذَكَرَ أَبُو جَعْفَرِ بْنُ جَرِيرٍ الطَّبَرِيُّ أَنَّ يُوسُفَ بْنَ عُمَرَ لَمْ يَعْلَمْ بِشَيْءٍ مِنْ أَمْرِ زَيْدِ بْنِ عَلِيٍّ حَتَّى كَتَبَ لَهُ هِشَامُ بْنُ عَبْدِ الْمَلِكِ يَقُولُ لَهُ: إِنَّكَ لَغَافِلٌ، وَإِنَّ زَيْدَ بْنَ عَلِيٍّ غَارِزٌ ذَنَبَهُ بِالْكُوفَةِ يُبَايَعُ لَهُ، فَأَلِحَّ فِي طَلَبِهِ وَأُعْطِهِ الْأَمَانَ، فَإِنْ لَمْ يَقْبَلْ فَقَاتِلْهُ. فَتَطَلَّبَهُ يُوسُفُ بْنُ عُمَرَ حَتَّى كَانَ مِنْ أَمْرِهِ مَا ذَكَرْنَاهُ، فَلَمَّا ظَهَرَ عَلَى قَبْرِهِ حَزَّ رَأْسَهُ، وَبَعَثَ بِهِ إِلَى هِشَامِ بْنِ عَبْدِ الْمَلِكِ فَنَصَبَهُ عَلَى بَابِ دِمَشْقَ ثُمَّ أَمَرَ بِهِ فَسَارُوا بِهِ إِلَى الْمَدِينَةِ حَتَّى نَصَبُوهُ عَلَى أَحَدِ أَبْوَابِهَا، وَأَمَّا جُثَّتُهُ فَلَمْ تَزَلْ مَصْلُوبَةً تُحْرَسُ لَيْلًا وَنَهَارًا حَتَّى انْقَضَتْ دَوْلَةُ هِشَامٍ وَقَامَ مِنْ بَعْدِهِ الْوَلِيدُ بْنُ يَزِيدَ فَأَمَرَ بِهِ، فَأُنْزِلَ وَحُرِّقَ فِي أَيَّامِهِ، قَبَّحَ اللَّهُ الْوَلِيدَ هَذَا. وَقِيلَ: كَانَ خِرَاشُ بْنُ حَوْشَبِ بْنِ يَزِيدَ الشَّيْبَانِيُّ عَلَى شُرْطَةِ زَيْدٍ، وَهُوَ الَّذِي نَبَشَ زَيْدًا وَصَلَبَهُ، فَقَالَ السَّيِّدُ الْحَمَوِيُّ: بِتُّ لَيْلًا مُسَهَّدًا سَاهِرَ الْعَيْنِ مُقْصَدًا وَلَقَدْ قُلْتُ قَوْلَةً وَأَطَلْتُ التَّبَلُّدَا لَعَنَ اللَّهُ حَوْشَبًا وَخِرَاشًا وَمَزْيَدَا وَيَزِيدًا فَإِنَّهُ كَانَ أَعْتَى وَأَعْنَدَا أَلْفُ أَلْفٍ وَأَلْفُ أَلْ فٍ مِنَ اللَّعْنِ سَرْمَدَا إِنَّهُمْ حَارَبُوا الْإِلَ هَ وَآذَوْا مُحَمَّدَا شَرِكُوا فِي دَمِ الْمُطَهَّ رِ زَيْدٍ تَعَنُّدَا ثُمَّ عَالَوْهُ فَوْقَ جِذْ عٍ صَرِيعًا مُجَرَّدَا يَا خِرَاشُ بْنَ حَوْشَبٍ أَنْتَ أَشْقَى الْوَرَى غَدَا وَأَمَّا ابْنُهُ يَحْيَى بْنُ زَيْدِ بْنِ عَلِيٍّ فَاسْتَجَارَ بِعَبْدِ الْمَلِكِ بْنِ بِشْرِ بْنِ مَرْوَانَ فَبَعَثَ إِلَيْهِ يُوسُفُ بْنُ عُمَرَ يَتَهَدَّدُهُ حَتَّى يَحْضُرَهُ، فَقَالَ لَهُ عَبْدُ الْمَلِكِ بْنِ بِشْرٍ: مَا كُنْتُ لِأُؤْوِيَ مِثْلَ هَذَا الرَّجُلِ وَهُوَ عَدُوُّنَا وَابْنُ عَدُوِّنَا. فَصَدَّقَهُ يُوسُفُ بْنُ عُمَرَ فِي ذَلِكَ. وَلَمَّا هَدَأَ الطَّلَبُ عَنْهُ سَيَّرَهُ إِلَى خُرَاسَانَ، فَخَرَجَ يَحْيَى بْنُ زَيْدٍ فِي جَمَاعَةٍ مِنَ الزَّيْدِيَّةِ إِلَى خُرَاسَانَ فَأَقَامُوا بِهَا هَذِهِ الْمُدَّةَ. قَالَ أَبُو مَخْنَفٍ: وَلَمَّا قَتَلَ يُوسُفُ بْنُ عُمَرَ زَيْدَ بْنَ عَلِيٍّ خَطَبَ أَهْلَ الْكُوفَةِ، فَتَهَدَّدَهُمْ وَتَوَعَّدَهُمْ وَشَتَمَهُمْ وَأَنَّبَهُمْ ; قَالَ فِيمَا قَالَ: وَاللَّهِ لَقَدِ اسْتَأْذَنْتُ أَمِيرَ الْمُؤْمِنِينَ فِي قَتْلِ خَلْقٍ مِنْكُمْ، وَلَوْ أَذِنَ لِي لَقَتَلْتُ مُقَاتَلَتَكُمْ، وَسَبَيْتُ ذَرَارِيَّكُمْ، وَمَا صَعِدْتُ هَذَا قَالَ الْمِنْبَرَ إِلَّا لِأُسْمِعَكُمْ مَا تَكْرَهُونَ. وَذَكَرَ أَبُو الْقَاسِمِ عَبْدُ اللَّهِ بْنُ أَحْمَدَ بْنِ مَحْمُودٍ الْبَلْخِيُّ فِي كِتَابِ الْمَقَالَاتِ: أَنَّ زَيْدَ بْنَ عَلِيٍّ لَمَّا خَرَجَ قُتِلَ فِي الْمَعْرَكَةِ وَدَفَنَهُ أَصْحَابُهُ، فَعَلِمَ بِهِ يُوسُفُ بْنُ عُمَرَ، فَنَبَشَهُ وَصَلَبَهُ ثُمَّ كَتَبَ هِشَامٌ يَأْمُرُ بِحَرْقِهِ فَأُحْرِقَ وَنُسِفَ رَمَادُهُ فِي الْفُرَاتِ. خروج يحيى بن زيد على الْوَلِيدِ بْنِ يَزِيدَ بْنِ عَبْدِ الْمَلِكِ ثُمَّ خَرَجَ يَحْيَى بْنُ زَيْدٍ بِالْجُوزَجَانِ عَلَى الْوَلِيدِ بْنِ يَزِيدَ بْنِ عَبْدِ الْمَلِكِ، فَبَعَثَ نَصْرُ بْنُ سَيَّارٍ إِلَيْهِ سَلْمَ بْنَ أَجْوَزَ الْمَازِنِيَّ فَحَارَبَهُ، فَقُتِلَ فِي الْمَعْرَكَةِ، وَدُفِنَ فِي بَعْضِ الْخَانَاتِ. خروج مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ الْحَسَنِ بْنِ الْحَسَنِ وَخَرَجَ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ الْحَسَنِ بْنِ الْحَسَنِ بِالْمَدِينَةِ، وَبُويِعَ لَهُ فِي الْآفَاقِ، فَبَعَثَ إِلَيْهِ الْمَنْصُورُ بِعِيسَى بْنِ مُوسَى، وَحُمَيْدِ بْنِ قَحْطَبَةَ فَقَتَلَاهُ، وَقَتَلَا مِنْ أَجْلِهِ تَحْتَ الْهَدْمِ أَبَاهُ عَبْدَ اللَّهِ، وَعَلِيَّ بْنَ الْحَسَنِ بْنِ الْحَسَنِ، وَجَمَاعَةً، وَدُفِنَ إِبْرَاهِيمُ بْنُ الْحَسَنِ بْنِ الْحَسَنِ وَهُوَ حَيٌّ بِالْكُوفَةِ، وَكَانَ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ وَجَّهَ وَلَدَهُ وَإِخْوَتَهُ إِلَى الْآفَاقِ يَدْعُونَ إِلَيْهِ فَوَجَّهَ ابْنَهُ عَلِيًّا إِلَى مِصْرَ، فَأُخِذَ هُنَاكَ وَقُتِلَ، وَوَجَّهَ ابْنَهُ عَبْدَ اللَّهِ إِلَى خُرَاسَانَ فَطُلِبَ، فَهَرَبَ إِلَى السِّنْدِ، فَأُخِذَ بِهَا وَقُتِلَ، وَوَجَّهَ ابْنَهُ الْحَسَنَ إِلَى الْيَمَنِ فَأَخَذَ لِنَفْسِهِ أَمَانًا ثُمَّ حُبِسَ فَمَاتَ فِي السِّجْنِ، ثُمَّ وَجَّهَ أَخَاهُ مُوسَى إِلَى الْجَزِيرَةِ، فَأَخَذَ لِنَفْسِهِ أَمَانًا، وَوَجَّهَ أَخَاهُ إِدْرِيسَ إِلَى الْمَغْرِبِ، وَوَجَّهَ أَخَاهُ يَحْيَى إِلَى الرَّيِّ، وَخَرَجَ بَعْدَهُ أَخُوهُ إِبْرَاهِيمُ [بْنُ عَبْدِ اللَّهِ إِلَى] الْبَصْرَةِ فَغَلَبَ عَلَيْهَا وَعَلَى الْأَهْوَازِ وَفَارِسَ وَأَكْثَرِ السَّوَادِ، وَشَخَصَ عَنِ الْبَصْرَةِ يُرِيدُ مُحَارَبَةَ الْمَنْصُورِ، فَبَعَثَ إِلَيْهِ الْمَنْصُورُ بِعِيسَى بْنِ مُوسَى وَسَعِيدِ بْنِ سَلْمٍ، فَحَارَبَ حَتَّى قُتِلَ وَمَضَى أَخُوهُ إِدْرِيسُ بْنُ عَبْدِ اللَّهِ إِلَى الْمَغْرِبِ فَغَلَبَ عَلَى بُلْدَانٍ كَثِيرَةٍ [وَبَسَطَ الْعَدْلَ فِيهَا. خروج الْحُسَيْنُ بْنُ عَلِيِّ بْنِ حَسَنِ بْنِ حَسَنِ وَخَرَجَ الْحُسَيْنُ بْنُ عَلِيِّ بْنِ حَسَنِ بْنِ حَسَنِ فَبَايَعَهُ النَّاسُ]، وَعَسْكَرَ بِفَخَّ عَلَى سِتَّةِ أَمْيَالٍ مِنْ مَكَّةَ، فَخَرَجَ إِلَيْهِ مُوسَى بْنُ عِيسَى فِي أَرْبَعَةِ آلَافٍ فَقُتِلَ وَأَكْثَرُ مَنْ كَانَ مَعَهُ، وَلَمْ يَتَجَاسَرْ أَحَدٌ أَنْ يَدْفِنَهُمْ ثَلَاثَةَ أَيَّامٍ، فَأَكَلَتْ أَكْثَرَهُمُ السِّبَاعُ. وَكَانَ خُرُوجُهُ سَنَةَ سَبْعٍ وَسِتِّينَ وَمِائَةٍ فِي خِلَافَةِ مُوسَى، وَأُسِرَ مِمَّنْ كَانَ مَعَهُ سُلَيْمَانُ بْنُ عَبْدِ اللَّهِ بْنِ الْحَسَنِ بْنِ الْحَسَنِ فَضُرِبَتْ عُنُقُهُ بِمَكَّةَ صَبْرًا، وَقُتِلَ مَعَهُ جَمَاعَةٌ. خروج يَحْيَى بْنُ عَبْدِ اللَّهِ بْنِ الْحَسَنِ بْنِ الْحَسَنِ وَخَرَجَ يَحْيَى بْنُ عَبْدِ اللَّهِ بْنِ الْحَسَنِ بْنِ الْحَسَنِ فَقُتِلَ، وَخَرَجَ مُحَمَّدُ بْنُ جَعْفَرِ بْنِ يَحْيَى بْنِ عَبْدِ اللَّهِ بْنِ الْحَسَنِ بْنِ عَلِيٍّ بِتَاهَرْتَ فَغَلَبَ عَلَيْهَا. وَخَرَجَ بِالْكُوفَةِ أَيَّامَ الْمَأْمُونِ مُحَمَّدُ بْنُ إِبْرَاهِيمَ بْنِ إِسْمَاعِيلَ بْنِ إِبْرَاهِيمَ بْنِ الْحَسَنِ بْنِ الْحَسَنِ، ثُمَّ مَاتَ بَعْدَ أَرْبَعَةِ أَشْهُرٍ. فَخَرَجَ مِنْ بَعْدِهِ مُحَمَّدُ بْنُ مُحَمَّدِ بْنِ زَيْدِ بْنِ زَيْدِ بْنِ عَلِيٍّ، فَأُخِذَ وَأَظْهَرَ مَوْتَهُ. وَخَرَجَ بِالْيَمَنِ إِبْرَاهِيمُ بْنُ مُوسَى بْنِ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ دَاعِيَةً لِمُحَمَّدِ بْنِ إِبْرَاهِيمَ فَأَمَّنَهُ الْمَأْمُونُ. وَخَرَجَ جَعْفَرُ بْنُ إِبْرَاهِيمَ بْنِ مُوسَى بْنِ جَعْفَرٍ بِالْيَمَنِ، فَقُدِمَ بِهِ عَلَى الْمَأْمُونِ فَأَمَّنَهُ. وَخَرَجَ مُحَمَّدُ بْنُ الْقَاسِمِ بْنِ عَلِيِّ بْنِ عُمَرَ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بِالطَّالَقَانِ فِي خِلَافَةِ الْمُعْتَصِمِ، فَوَجَّهَ إِلَيْهِ عَبْدَ اللَّهِ بْنَ طَاهِرٍ، فَانْهَزَمَ مُحَمَّدٌ، ثُمَّ وَقَعُوا بِهِ فَأَنْفَذَ إِلَى الْمُعْتَصِمِ، فَحَبَسَهُ فِي قَصْرِهِ فَقِيلَ إِنَّهُ مَاتَ، وَقَالَ قَوْمٌ مِنَ الشِّيعَةِ: إِنَّهُ سَيَظْهَرُ. خروج مُحَمَّدُ بْنُ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ وَخَرَجَ مُحَمَّدُ بْنُ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ دَاعِيَةً لِمُحَمَّدِ بْنِ إِبْرَاهِيمَ، فَلَمَّا مَاتَ مُحَمَّدٌ دَعَا إِلَى نَفْسِهِ [فَحُمِلَ إِلَى الْمَأْمُونِ. وَخَرَجَ الْأَفْطَسُ بِالْمَدِينَةِ دَاعِيَةً لِمُحَمَّدِ بْنِ إِبْرَاهِيمَ فَلَمَّا مَاتَ مُحَمَّدٌ دَعَا إِلَى نَفْسِهِ]، وَهَرَبَ الْعَبَّاسُ بْنُ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ عَلِيٍّ مِنَ الرَّشِيدِ، فَدَعَا بِهِ، فَشَتَمَهُ، فَرَدَّ عَلَيْهِ [مَا قَالَ]، فَضُرِبَ بَيْنَ يَدَيْهِ بِالْعَمَدِ حَتَّى مَاتَ. وَخَرَجَ الْحَسَنُ بْنُ زَيْدِ بْنِ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بِطَبَرِسْتَانَ فَمَا زَالَتْ بِيَدِهِ حَتَّى مَاتَ، [وَخَلَفَهُ أَخُوهُ مُحَمَّدٌ فَحَارَبَهُ رَافِعُ بْنُ هَرْثَمَةَ، ثُمَّ تَابَعَهُ بِالرَّيِّ مُحَمَّدُ بْنُ جَعْفَرِ بْنِ الْحَسَنِ، فَأُسِرُوا، وَحُمِلَ إِلَى مُحَمَّدِ بْنِ طَاهِرٍ، فَحَبَسَهُ حَتَّى مَاتَ]. وَخَرَجَ الْكَوْكَبِيُّ وَاسْمُهُ الْحُسَيْنُ بْنُ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ إِسْمَاعِيلَ فَهَزَمَهُ مُوسَى بْنُ بَغَا، وَخَرَجَ بِالْكُوفَةِ أَيَّامَ الْمُسْتَعِينِ يَحْيَى بْنُ عُمَرَ بْنِ يَحْيَى بْنِ زَيْدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيٍّ فَحَارَبَ فَقُتِلَ. وَخَرَجَ الْحُسَيْنُ بْنُ مُحَمَّدِ بْنِ حَمْزَةَ، فَأُخِذَ وَحُبِسَ. وَخَرَجَ ابْنُ الْأَفْطَسِ [بِالْمَدِينَةِ]، وَخَرَجَ بِالْمَدِينَةِ إِسْمَاعِيلُ بْنُ يُوسُفَ بْنِ إِبْرَاهِيمَ بْنِ عَبْدِ اللَّهِ، فَخَلَفَهُ أَخُوهُ مُحَمَّدٌ، فَطُلِبَ فَهَرَبَ وَمَاتَ. وَخَرَجَ ابْنٌ لِمُوسَى بْنِ عَبْدِ اللَّهِ بْنِ مُعَاوِيَةَ بْنِ عَبْدِ اللَّهِ بْنِ جَعْفَرِ بْنِ أَبِي طَالِبٍ فَمَضَى إِلَى فَارِسَ، فَمَاتَ بِهَا. وَخَرَجَ صَاحِبُ الْبَصْرَةِ وَكَانَ يَدَّعِي أَنَّهُ عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عِيسَى بْنِ زَيْدِ بْنِ عَلِيٍّ، وَكَانَ أَنْصَارُهُ الزِّنْجَ، وَكَانَ يَرَى رَأْيَ الْأَزَارِقَةِ،
✧ The killing of Zayd b. ʿAlī b. al-Ḥusayn b. ʿAlī b. Abī Ṭālib In the year one hundred and twenty-two, in the month of Ṣafar, Zayd b. ʿAlī b. al-Ḥusayn b. ʿAlī b. Abī Ṭālib, to whom the Zaydī sect is attributed, was killed. It is said that he was killed in Ṣafar of one hundred and twenty-one; and in one report: he was killed in the year one hundred and twenty. The reason for that was that when he received the oath of allegiance from those of the people of al-Kūfah who pledged to him, he ordered them at the beginning of this year to rise and prepare for it. They began to make preparations. A man called Sulaymān b. Surāqah went to Yūsuf b. ʿUmar, the governor of Iraq, and informed him—while he was in al-Ḥīrah at that time—of the matter of Zayd b. ʿAlī and with whom he was staying among the people of al-Kūfah. Yūsuf b. ʿUmar sent someone to seek him and insisted on searching for him. When the Shīʿah learned that, they gathered with Zayd b. ʿAlī and said to him: “What do you say—may God have mercy on you—about Abū Bakr and ʿUmar?” He said: “May God forgive them both. I have not heard anyone of my household disavow them, and I say nothing about them but good.” They said: “Then why do you demand vengeance for the blood of the household?” He said: “We were the most entitled of people to this matter, but the people seized it from us and kept us from it, and that did not reach, in our view, the level of disbelief on their part. They ruled and were just, and acted according to the Book and the Sunnah.” They said: “Then why do you fight these people?” He said: “These are not like those. These people have wronged the people and wronged themselves. I call to the Book of God and the Sunnah of His Prophet ﷺ, to reviving the sunnahs and killing innovations. If you listen, it will be good for you and for me; if you refuse, I am not a guardian over you.” So they rejected him and turned away from him, broke their pledge to him, and abandoned him. For this reason they were called the Rāfiḍah from that day on. Those who followed him among the people in his view were called the Zaydiyyah. The majority of the people of al-Kūfah among them are Rāfiḍah, and the majority of the people of Makkah to this day are on the Zaydī school. In it is truth, namely the vindication of the two shaykhs, and falsehood, namely the belief that ʿAlī is preferred over them. ʿAlī is not preferred over them, nor is ʿUthmān, according to the soundest of the two statements of the people of the Sunnah and the authentic reports established from the Companions ؓ. Zayd b. ʿAlī resolved to rise Then Zayd resolved to rise with those of his companions who remained with him. He appointed for them the night of Wednesday, the first of Ṣafar of this year. That reached Yūsuf b. ʿUmar, so he wrote to his deputy over al-Kūfah, who was al-Ḥakam b. al-Ṣalt, ordering him to gather all the people in the congregational mosque. He gathered the people for that on Tuesday, the last day of al-Muḥarram, one day before Zayd’s rising. Zayd went out with those who were with him on Wednesday night in severe cold. His companions raised fires and kept calling: “Yā manṣūr! Yā manṣūr!” When dawn broke, only two hundred and eighteen men had gathered with him. Zayd kept saying: “Glory be to God! Where are the people?” It was said: “They are detained in the mosque.” Al-Ḥakam b. al-Ṣalt wrote to Yūsuf b. ʿUmar informing him of Zayd b. ʿAlī’s rising, so he sent a detachment to al-Kūfah. The armies rode with the deputy of al-Kūfah, and Yūsuf b. ʿUmar also came with a large group of people. Zayd and those with him met a troop of them containing five hundred horsemen and routed them. Then he came to al-Kunāsah and charged a group of the people of Syria and routed them. Then he passed by Yūsuf b. ʿUmar while he was standing on a hill, and Zayd was among two hundred horsemen. Had he aimed for Yūsuf b. ʿUmar he would have killed him, but he took the right-hand direction. Every time he met a group of the people of al-Kūfah he routed them. His companions kept calling: “O people of al-Kūfah, come out to religion, honor, and worldly good, for you are not in religion, nor honor, nor worldly good.” Then when evening came, a group of the people of al-Kūfah joined him, and some of his companions had been killed on the first day. On the second day he and a group of the people of Syria fought, and he killed seventy of them, and they withdrew from him in the worst condition. When evening came, Yūsuf b. ʿUmar arrayed his army in full force. In the morning they met Zayd b. ʿAlī and his companions, and he drove them back until he expelled them to al-Sabkhah, then pressed them until he expelled them to Banū Sulaym, then pursued them with his cavalry and infantry until they took position on the embankment. Then they fought there a very fierce battle, until at nightfall Zayd was struck by an arrow that hit the left side of his forehead and reached his brain. He withdrew, and his companions withdrew. The people of Syria thought they withdrew only because of evening and night. Zayd was brought into a house in the Barīd lane, and a physician was brought. He extracted the arrow from his forehead, and no sooner had he extracted it than he died on the spot, may God have mercy on him. The disagreement over the burial place of Zayd b. ʿAlī b. al-Ḥusayn His companions disagreed over where to bury him. Some said: “Put his armor on him and throw him into the water.” Others said: “Cut off his head and leave his body among the slain.” His son said: “No, by God, the dogs will not eat my father.” Some said: “Bury him in al-ʿAbbāsiyyah.” Others said: “Bury him in the pit from which clay is taken.” They did that and let water flow over his grave so that it would not be known. His companions dispersed, and they had no leader left to fight under. By dawn they had no force to rise with. Yūsuf b. ʿUmar searched the wounded for Zayd among them. A Sindī client of Zayd who had witnessed his burial came and pointed out his grave. He was taken from his grave, and Yūsuf b. ʿUmar ordered him to be crucified on a wooden stake at al-Kunāsah, along with him Naṣr b. Khuzaymah, Muʿāwiyah b. Isḥāq b. Zayd b. Ḥārithah al-Anṣārī, and Ziyād al-Nahdī. It is said that Zayd remained crucified for four years, then he was taken down after that and burned. God knows best. Another account of Abū Jaʿfar b. Jarīr al-Ṭabarī Abū Jaʿfar b. Jarīr al-Ṭabarī mentioned that Yūsuf b. ʿUmar knew nothing of Zayd b. ʿAlī’s matter until Hishām b. ʿAbd al-Malik wrote to him, saying: “You are negligent. Zayd b. ʿAlī has planted his tail in al-Kūfah and is being given allegiance. Press hard in seeking him and offer him safe conduct. If he does not accept, fight him.” Yūsuf b. ʿUmar sought him until his affair reached what we mentioned. When he discovered his grave, he severed his head and sent it to Hishām b. ʿAbd al-Malik, who set it up at the gate of Damascus. Then he ordered it moved to al-Madīnah until it was set up at one of its gates. As for his body, it remained crucified under guard night and day until Hishām’s reign ended. After him al-Walīd b. Yazīd arose, and he ordered it taken down and burned during his days. May God curse this al-Walīd. It is said that Khirāsh b. Ḥawshab b. Yazīd al-Shaybānī was in charge of Zayd’s guard, and he was the one who exhumed Zayd and crucified him. Al-Sayyid al-Ḥamawī said: I spent a night sleepless, wakeful-eyed, afflicted, and I said a saying, and I prolonged my stupefaction. May God curse Ḥawshab and Khirāsh and Mazyad, and Yazīd, for he was the most insolent and obstinate. A thousand thousand and a thousand thousand of eternal curse, for they fought God and harmed Muḥammad. They shared in the blood of the purified Zayd, out of obstinacy, then they raised him on a palm trunk cast down, stripped. O Khirāsh b. Ḥawshab, you are the most wretched of creation tomorrow. As for his son Yaḥyā b. Zayd b. ʿAlī, he sought refuge with ʿAbd al-Malik b. Bishr b. Marwān. Yūsuf b. ʿUmar sent to him threatening him until he would bring him. ʿAbd al-Malik b. Bishr said to him: “I would not shelter a man like this, for he is our enemy and the son of our enemy.” Yūsuf b. ʿUmar believed him in that. When the search for him quieted, he sent him to Khurāsān. Yaḥyā b. Zayd went out with a group of the Zaydiyyah to Khurāsān, and they stayed there for this period. Abū Mikhnaf said: When Yūsuf b. ʿUmar killed Zayd b. ʿAlī, he addressed the people of al-Kūfah, threatening them, menacing them, reviling them, and rebuking them. Among what he said: “By God, I asked the Commander of the Faithful for permission to kill a multitude of you. Had he permitted me, I would have killed your fighting men and taken your offspring captive. I have not ascended this pulpit except to make you hear what you dislike.” Abū al-Qāsim ʿAbd Allāh b. Aḥmad b. Maḥmūd al-Balkhī mentioned in the Book of Articles that when Zayd b. ʿAlī rose, he was killed in battle, and his companions buried him. Yūsuf b. ʿUmar learned of it, exhumed him, and crucified him. Then Hishām wrote ordering him to be burned, so he was burned and his ashes were scattered in the Euphrates. The rising of Yaḥyā b. Zayd against al-Walīd b. Yazīd b. ʿAbd al-Malik Then Yaḥyā b. Zayd rose in al-Jūzjān against al-Walīd b. Yazīd b. ʿAbd al-Malik. Naṣr b. Sayyār sent Salm b. Ajwaz al-Māzinī against him, and he fought him. He was killed in battle and buried in one of the caravanserais. The rising of Muḥammad b. ʿAbd Allāh b. al-Ḥasan b. al-Ḥasan Muḥammad b. ʿAbd Allāh b. al-Ḥasan b. al-Ḥasan rose in al-Madīnah, and allegiance was pledged to him in the horizons. Al-Manṣūr sent ʿĪsā b. Mūsā and Ḥumayd b. Qaḥṭabah against him, and they killed him. On his account they killed his father ʿAbd Allāh under the rubble, and ʿAlī b. al-Ḥasan b. al-Ḥasan, and a group. Ibrāhīm b. al-Ḥasan b. al-Ḥasan was buried alive in al-Kūfah. Muḥammad b. ʿAbd Allāh had dispatched his sons and brothers to the horizons calling to him. He sent his son ʿAlī to Egypt, and he was seized there and killed. He sent his son ʿAbd Allāh to Khurāsān, and he was sought, so he fled to al-Sind, where he was seized and killed. He sent his son al-Ḥasan to al-Yaman, and he secured a safe conduct for himself, then was imprisoned and died in prison. Then he sent his brother Mūsā to al-Jazīrah, and he secured a safe conduct for himself. He sent his brother Idrīs to the Maghrib, and he sent his brother Yaḥyā to al-Rayy. After him his brother Ibrāhīm b. ʿAbd Allāh rose in al-Baṣrah and seized it, along with al-Ahwāz, Fārs, and most of the Sawād. He left al-Baṣrah intending to fight al-Manṣūr, so al-Manṣūr sent ʿĪsā b. Mūsā and Saʿīd b. Salm against him. He fought until he was killed. His brother Idrīs b. ʿAbd Allāh went to the Maghrib and seized many lands [and spread justice in them. The rising of al-Ḥusayn b. ʿAlī b. Ḥasan b. Ḥasan Al-Ḥusayn b. ʿAlī b. Ḥasan b. Ḥasan rose, and the people pledged allegiance to him]. He encamped at Fakhkh, six miles from Makkah. Mūsā b. ʿĪsā went out against him with four thousand men, and he was killed along with most of those with him. No one dared to bury them for three days, and wild beasts ate most of them. His rising was in the year one hundred and sixty-seven, during the caliphate of Mūsā. Among those captured with him was Sulaymān b. ʿAbd Allāh b. al-Ḥasan b. al-Ḥasan, whose neck was struck at Makkah in execution, and a group was killed with him. The rising of Yaḥyā b. ʿAbd Allāh b. al-Ḥasan b. al-Ḥasan Yaḥyā b. ʿAbd Allāh b. al-Ḥasan b. al-Ḥasan rose and was killed. Muḥammad b. Jaʿfar b. Yaḥyā b. ʿAbd Allāh b. al-Ḥasan b. ʿAlī rose in Tāhart and seized it. In al-Kūfah during the days of al-Maʾmūn, Muḥammad b. Ibrāhīm b. Ismāʿīl b. Ibrāhīm b. al-Ḥasan b. al-Ḥasan rose, then died after four months. After him Muḥammad b. Muḥammad b. Zayd b. Zayd b. ʿAlī rose, and he was seized and feigned death. In al-Yaman, Ibrāhīm b. Mūsā b. Jaʿfar b. Muḥammad b. ʿAlī b. al-Ḥusayn rose as a caller for Muḥammad b. Ibrāhīm, and al-Maʾmūn granted him safe conduct. Jaʿfar b. Ibrāhīm b. Mūsā b. Jaʿfar rose in al-Yaman, and he was brought to al-Maʾmūn, who granted him safe conduct. Muḥammad b. al-Qāsim b. ʿAlī b. ʿUmar b. ʿAlī b. al-Ḥusayn rose in al-Ṭālaqān during the caliphate of al-Muʿtaṣim. He sent ʿAbd Allāh b. Ṭāhir against him, and Muḥammad was defeated. Then they captured him and sent him to al-Muʿtaṣim, who imprisoned him in his palace. It is said that he died, and some of the Shīʿah said that he will appear. The rising of Muḥammad b. Jaʿfar b. Muḥammad b. ʿAlī b. al-Ḥusayn Muḥammad b. Jaʿfar b. Muḥammad b. ʿAlī b. al-Ḥusayn rose as a caller for Muḥammad b. Ibrāhīm. When Muḥammad died, he called to himself [and was carried to al-Maʾmūn. Al-Afṭas rose in al-Madīnah as a caller for Muḥammad b. Ibrāhīm. When Muḥammad died, he called to himself], and al-ʿAbbās b. Muḥammad b. ʿAbd Allāh b. ʿAlī fled from al-Rashīd. He summoned him, and he reviled him. He answered him back [with what he said], and he was beaten with clubs before him until he died. Al-Ḥasan b. Zayd b. Muḥammad b. Ismāʿīl rose in Ṭabaristān, and it remained in his hand until he died. [His brother Muḥammad succeeded him, and Rāfiʿ b. Harthamah fought him. Then Muḥammad b. Jaʿfar b. al-Ḥasan followed him at al-Rayy. They were captured, and he was carried to Muḥammad b. Ṭāhir, who imprisoned him until he died]. Al-Kawkabī, whose name was al-Ḥusayn b. Aḥmad b. Muḥammad b. Ismāʿīl, rose, and Mūsā b. Bughā defeated him. In al-Kūfah during the days of al-Mustaʿīn, Yaḥyā b. ʿUmar b. Yaḥyā b. Zayd b. ʿAlī b. al-Ḥusayn b. ʿAlī rose, fought, and was killed. Al-Ḥusayn b. Muḥammad b. Ḥamzah rose, and he was seized and imprisoned. Ibn al-Afṭas rose [in al-Madīnah], and Ismāʿīl b. Yūsuf b. Ibrāhīm b. ʿAbd Allāh rose in al-Madīnah. His brother Muḥammad succeeded him, and he was sought, so he fled and died. A son of Mūsā b. ʿAbd Allāh b. Muʿāwiyah b. ʿAbd Allāh b. Jaʿfar b. Abī Ṭālib rose and went to Fārs, where he died. The master of al-Baṣrah rose, claiming to be ʿAlī b. Muḥammad b. ʿAlī b. ʿĪsā b. Zayd b. ʿAlī. His supporters were the Zanj, and he held the view of the Azāriqah.
Tarikh (al-Tabari) 2578No grade recorded
قَتْلِ الْبَطَّالِ وَاسْمُهُ عَبْدُ اللَّهِ أَبُو الْحُسَيْنِ الْأَنْطَاكِيُّ، فِي جَمَاعَةٍ مِنَ الْمُسْلِمِينَ بِبِلَادِ الرُّومِ وَفِي سنة اثنتين وعشرين ومائة قُتِلَ عَبْدُ اللَّهِ الْبَطَّالُ فِي جَمَاعَةٍ مِنَ الْمُسْلِمِينَ بِأَرْضِ الرُّومِ . وَلَمْ يَزِدِ ابْنُ جَرِيرٍ عَلَى هَذَا، وَقَدْ ذَكَرَ هَذَا الرَّجُلَ الْحَافِظُ ابْنُ عَسَاكِرَ فِي تَارِيخِهِ الْكَبِيرِ، فَقَالَ: عَبْدُ اللَّهِ أَبُو يَحْيَى الْمَعْرُوفُ بِالْبَطَّالِ. كَانَ يَنْزِلُ أَنْطَاكِيَةَ، حَكَى عَنْهُ أَبُو مَرْوَانَ الْأَنْطَاكِيُّ. ثُمَّ رَوَى بِإِسْنَادِهِ أَنَّ عَبْدَ الْمَلِكِ بْنَ مَرْوَانَ حِينَ عَقَدَ لِابْنِهِ مَسْلَمَةَ عَلَى غَزْوِ بِلَادِ الرُّومِ وَلَّى عَلَى رُؤَسَاءِ أَهْلِ الْجَزِيرَةِ وَالشَّامِ الْبَطَّالَ وَقَالَ لِابْنِهِ مَسْلَمَةَ: صَيِّرْهُ عَلَى طَلَائِعِكَ، وَأْمُرْهُ فَلْيُعَسَّ بِاللَّيْلِ الْعَسْكَرَ، فَإِنَّهُ أَمِينٌ ثِقَةٌ مِقْدَامٌ شُجَاعٌ. وَخَرَجَ مَعَهُمْ عَبْدُ الْمَلِكِ يُشَيِّعُهُمْ إِلَى بَابِ دِمَشْقَ. قَالَ: فَقَدَّمَ مَسْلَمَةُ الْبَطَّالَ عَلَى عَشَرَةِ آلَافٍ يَكُونُونَ بَيْنَ يَدَيْهِ تُرْسًا مِنَ الرُّومِ أَنْ يَصِلُوا إِلَى جَيْشِ الْمُسْلِمِينَ. بعض من أخبار البطال قَالَ مُحَمَّدُ بْنُ عَائِذٍ الدِّمَشْقِيُّ: ثَنَا الْوَلِيدُ بْنُ مُسْلِمٍ حَدَّثَنِي أَبُو مَرْوَانَ - شَيْخٌ مِنْ أَهْلِ أَنْطَاكِيَةَ - قَالَ: كُنْتُ أَغَازِي الْبَطَّالَ وَقَدْ أَوْطَأَ الرُّومَ ذُلًّا، قَالَ الْبَطَّالُ: فَسَأَلَنِي بَعْضُ وُلَاةِ بَنِي أُمَيَّةَ عَنْ أَعْجَبِ مَا كَانَ مِنْ أَمْرِي فِيهِمْ، فَقُلْتُ لَهُ: خَرَجْتُ فِي سِرِّيَّةٍ لَيْلًا، فَدَفَعْنَا إِلَى قَرْيَةٍ، فَقُلْتُ لِأَصْحَابِي: أَرْخُوا لُجُمَ خُيُولِكُمْ وَلَا تُحَرِّكُوا أَحَدًا بِقَتْلٍ وَلَا بِسَبْيٍ حَتَّى تَشْحَنُوا الْقَرْيَةَ فَإِنَّهُمْ فِي نَوْمَةٍ. فَفَعَلُوا وَافْتَرَقُوا فِي أَزِقَّتِهَا، فَدَفَعْتُ فِي أُنَاسٍ مِنْ أَصْحَابِي إِلَى بَيْتٍ يَزْهَرُ سِرَاجُهُ، وَإِذَا امْرَأَةٌ تُسَكِّتُ ابْنَهَا مِنْ بُكَائِهِ وَهِيَ تَقُولُ: لَتَسْكُتْنَّ أَوْ لَأَدْفَعَنَّكَ إِلَى الْبَطَّالِ يَذْهَبُ بِكَ. وَانْتَشَلَتْهُ مِنْ سَرِيرِهِ وَقَالَتْ: أَمْسِكْ يَا بِطَّالُ. قَالَ: فَأَخَذْتُهُ. وَرَوَى مُحَمَّدُ بْنُ عَائِذٍ بسنده عَنِ الْبَطَّالِ قَالَ: انْفَرَدْتُ مَرَّةً عَلَى فَرَسِي، لَيْسَ مَعِي أَحَدٌ مِنَ الْجُنْدِ، وَقَدْ سَمَّطْتُ خَلْفِي مِخْلَاةً فِيهَا شَعِيرٌ، وَمَعِي مَنْدِيلٌ فِيهِ خُبْزٌ وَشِوَاءٌ، فَبَيْنَا أَنَا أَسِيرُ لَعَلِّي أَلْقَى أَحَدًا مُنْفَرِدًا أَوْ أَطَّلِعُ عَلَى خَبَرٍ، إِذَا أَنَا بِبُسْتَانٍ فِيهِ بُقُولٌ حَسَنَةٌ، فَنَزَلْتُ وَأَكَلْتُ مِنْ ذَلِكَ الْخَبْزِ وَالشِّوَاءِ مَعَ الْبَقْلِ، فَأَخَذَنِي إِسْهَالٌ عَظِيمٌ قُمْتُ مِنْهُ مِرَارًا، فَخِفْتُ أَنْ أَضْعُفَ مِنْ كَثْرَةِ الْإِسْهَالِ، فَرَكِبْتُ فَرَسِي وَالْإِسْهَالُ مُسْتَمِرٌّ عَلَى حَالِهِ، وَجَعَلْتُ أَخْشَى إِنْ أَنَا نَزَلْتُ عَنْ فَرَسِي أَنْ أَضْعُفَ عَنِ الرُّكُوبِ، وَأَفْرَطَ بِي الْإِسْهَالُ فِي السَّرْجِ، حَتَّى خَشِيَتُ أَنْ أَسْقُطَ مِنَ الضَّعْفِ، فَأَخَذْتُ بِعِنَانِ الْفَرَسِ، وَنِمْتُ عَلَى وَجْهِي لَا أَدْرِي أَيْنَ يَسِيرُ الْفَرَسُ بِي، فَلَمْ أَشْعُرْ إِلَّا بِقَرْعِ نِعَالِهِ عَلَى بَلَاطٍ، فَأَرْفَعُ رَأْسِي فَإِذَا دَيْرٌ، وَإِذَا قَدْ خَرَجَ مِنْهُ نِسْوَةٌ صُحْبَةَ امْرَأَةٍ حَسْنَاءَ جَمِيلَةٍ جِدًّا، فَجَعَلَتْ تَقُولُ لَهُنَّ بِلِسَانِهَا: أَنْزِلْنَهُ. فَأَنْزَلْنَنِي، فَغَسَلْنَ عَنِّي ثِيَابِي وَسَرْجِي وَفَرَسِي، وَوَضَعْنَنِي عَلَى سَرِيرٍ، وَعَمِلْنَ لِي طَعَامًا وَشَرَابًا فَمَكَثْتُ يَوْمًا وَلَيْلَةً مَسْبُوتًا، ثُمَّ أَقَمْتُ بَقِيَّةَ ثَلَاثَةِ أَيَّامٍ حَتَّى تُرَادَّ إِلَيَّ حَالِي، فَبَيْنَا أَنَا كَذَلِكَ إِذْ قِيلَ: جَاءَ الْبِطْرِيقُ. فَأَمَرْتُ بِفَرَسِي فَحُوِّلَ، وَغُلِّقَ عَلَيَّ الْبَابُ الَّذِي أَنَا فِيهِ، وَإِذَا هُوَ بِطْرِيقٌ كَبِيرٌ فِيهِمْ قَدْ جَاءَ لِخِطْبَتِهَا، فَأَخْبَرَهُ بَعْضُ مَنْ كَانَ هُنَاكَ بِأَنَّ هَذَا الْبَيْتَ فِيهِ رَجُلٌ وَلَهُ فَرَسٌ، فَهَمَّ بِالْهُجُومِ عَلَيَّ، فَمَنَعَتْهُ الْمَرْأَةُ مِنْ ذَلِكَ، وَأَرْسَلَتْ تَقُولُ لَهُ: إِنْ فَتَحَ عَلَيْهِ الْبَابَ لَمْ أَقْضِ حَاجَتَهُ. فَثَنَاهُ ذَلِكَ عَنِ الْهُجُومِ عَلَيَّ، وَأَقَامَ إِلَى آخِرِ النَّهَارِ فِي ضِيَافَتِهِمْ، ثُمَّ رَكِبَ فَرَسَهُ، وَرَكِبَ مَعَهُ أَصْحَابُهُ وَانْطَلَقَ. قَالَ الْبَطَّالُ: فَنَهَضْتُ فِي أَثَرِهِمْ، فَهَمَّتْ أَنْ تَمْنَعَنِي خَوْفًا عَلَيَّ مِنْهُمْ فَلَمْ أَقْبَلْ، وَسُقْتُ حَتَّى لَحِقْتُهُمْ، فَحَمَلْتُ عَلَيْهِ، فَانْفَرَجَ عَنْهُ أَصْحَابُهُ وَأَرَادَ الْفِرَارَ، فَأَلْحَقُهُ فَأَضْرِبُ عُنُقَهُ وَاسْتَلَبْتُهُ وَأَخَذْتُ رَأْسَهُ مُسَمَّطًا عَلَى فَرَسِي، وَرَجَعْتُ إِلَى الدَّيْرِ، فَخَرَجْنَ إِلَيَّ وَوَقَفْنَ بَيْنَ يَدَيَّ، فَقُلْتُ: ارْكَبْنَ. فَرَكِبْنَ مَا هُنَالِكَ مِنَ الدَّوَابِّ، وَسُقْتُ بِهِنَّ حَتَّى أَتَيْتُ أَمِيرَ الْجَيْشِ، فَدَفَعْتُهُنَّ إِلَيْهِ، فَنَفَّلَنِي مَا شِئْتُ مِنْهُنَّ، فَأَخَذْتُ تِلْكَ الْمَرْأَةَ الْحَسْنَاءَ بِعَيْنِهَا، فَهِيَ أَمُّ أَوْلَادِي. وَكَانَ أَبُوهَا بِطْرِيقًا كَبِيرًا فِيهِمْ، وَكَانَ الْبَطَّالُ بَعْدَ ذَلِكَ يُكَاتِبُ أَبَاهَا وَيُهَادِيهِ. وَذَكَرَ مُحَمَّدُ بْنُ عَائِذٍ بسنده عن مَوْلَى خُزَاعَةَ يُخْبِرُ عَمَّنْ سَمِعَهُ مِنَ الْبَطَّالِ أَنَّ هِشَامَ بْنَ عَبْدِ الْمَلِكِ لَمَّا وَلَّاهُ الْمِصِّيصَةَ بَعَثَ الْبَطَّالُ سَرِيَّةً إِلَى أَرْضِ الرُّومِ فَغَابَ عَنْهُ خَبَرُهَا فَلَمْ يَدْرِ مَا صَنَعُوا، فَرَكِبَ بِنَفْسِهِ وَحْدَهُ عَلَى فَرَسٍ لَهُ، وَسَارَ حَتَّى وَصَلَ إِلَى عَمُّورِيَّةَ، فَطَرَقَ بَابَهَا لَيْلًا، فَقَالَ لَهُ الْبَوَّابُ: مَنْ هَذَا ؟ قَالَ الْبَطَّالُ: فَقُلْتُ: أَنَا سَيَّافُ الْمَلِكِ وَرَسُولُهُ إِلَى الْبِطْرِيقِ فَخُذْ لِي طَرِيقًا إِلَيْهِ. فَلَمَّا دَخَلْتُ عَلَيْهِ إِذَا هُوَ جَالِسٌ عَلَى سَرِيرٍ، فَجَلَسْتُ مَعَهُ عَلَى السَّرِيرِ إِلَى جَانِبِهِ، ثُمَّ قُلْتُ لَهُ: إِنِّي قَدْ جِئْتُكَ فِي رِسَالَةٍ، فَمُرْ هَؤُلَاءِ فَلْيَنْصَرِفُوا. فَأَمَرَ مَنْ عِنْدَهُ فَذَهَبُوا. قَالَ: ثُمَّ قَامَ فَغَلَقَ بَابَ الْكَنِيسَةِ عَلَيَّ وَعَلَيْهِ، ثُمَّ جَاءَ فَجَلَسَ، فَاخْتَرَطْتُ سَيْفِي، وَضَرَبْتُ بِهِ رَأَسَهُ صَفْحًا، وَقُلْتُ لَهُ: أَنَا الْبَطَّالُ فَاصْدُقْنِي عَمَّا أَسْأَلُكَ عَنْهُ وَإِلَّا ضَرَبْتُ عُنُقَكَ. قَالَ: وَمَا هُوَ ؟ قُلْتُ: السَّرِيَّةُ الَّتِي بَعَثْتُهَا مَا خَبَرُهَا ؟ فَقَالَ: هُمْ فِي بِلَادِي يَنْتَهِبُونَ مَا تَهَيَّأَ لَهُمْ، وَهَذَا كِتَابٌ قَدْ جَاءَنِي يُخْبِرُ أَنَّهُمْ فِي وَادِي كَذَا وَكَذَا، وَاللَّهِ لَقَدْ صَدَقْتُكَ. فَقُلْتُ: هَاتِ الْأَمَانَ. فَأَعْطَانِي الْأَمَانَ، فَقُلْتُ: ائْتِنِي بِطَعَامٍ. فَأَمَرَ أَصْحَابَهُ فَجَاءُوا بِطَعَامٍ، فَوُضِعَ لِي، فَأَكَلْتُ ثُمَّ قُمْتُ لِأَنْصَرِفَ فَقَالَ لِأَصْحَابِهِ: اخْرُجُوا بَيْنَ يَدَيْ رَسُولِ الْمَلِكِ. فَانْطَلَقُوا يَتَعَادُّونَ بَيْنَ يَدَيَّ، وَانْطَلَقْتُ إِلَى ذَلِكَ الْوَادِي الَّذِي ذُكِرَ، فَإِذَا أَصْحَابِي هُنَالِكَ، فَأَخَذَتْهُمْ وَرَجَعْتُ إِلَى الْمِصِّيصَةِ. فَهَذَا أَغْرَبُ مَا جَرَى. قَالَ الْوَلِيدُ: وَأَخْبَرَنِي بَعْضُ شُيُوخِنَا أَنَّهُ رَأَى الْبَطَّالَ وَهُوَ قَافِلٌ مَنْ حَجَّتِهِ، وَكَانَ قَدْ شُغِلَ بِالْجِهَادِ عَنِ الْحَجِّ، وَكَانَ يَسْأَلُ اللَّهَ دَائِمًا الْحَجَّ ثُمَّ الشَّهَادَةَ، فَلَمْ يَتَمَكَّنْ مِنْ حَجَّةِ الْإِسْلَامِ إِلَّا فِي السَّنَةِ الَّتِي اسْتُشْهِدَ فِيهَا، رَحِمَهُ اللَّهُ تَعَالَى، سبب شهادة البطال وَكَانَ سَبَبُ شَهَادَتِهِ أَنَّ لِيُونَ مَلِكَ الرُّومِ خَرَجَ مِنَ الْقُسْطَنْطِينِيَّةِ فِي مِائَةِ أَلْفِ فَارِسٍ، فَبَعَثَ الْبِطْرِيقُ - الَّذِي الْبَطَّالُ مُتَزَوِّجٌ بِابْنَتِهِ الَّتِي ذَكَرْنَا أَمْرَهَا - إِلَى الْبَطَّالِ يُخْبِرُهُ بِذَلِكَ فَأَخْبَرَ الْبَطَّالُ أَمِيرَ عَسَاكِرِ الْمُسْلِمِينَ بِذَلِكَ، وَكَانَ الْأَمِيرُ مَالِكَ بْنَ شَبِيبٍ، وَقَالَ لَهُ: إِنَّ الْمَصْلَحَةَ تَقْتَضِي أَنْ نَتَحَصَّنَ فِي مَدِينَةِ حَرَّانَ، فَنَكُونُ بِهَا حَتَّى يَقْدَمَ عَلَيْنَا سُلَيْمَانُ بْنُ هِشَامٍ فِي الْجُيُوشِ. فَأَبَى عَلَيْهِ ذَلِكَ، وَدَهَمَهُمُ الْجَيْشُ، فَاقْتَتَلُوا قِتَالًا شَدِيدًا وَالْبَطَّالُ يَجُولُ بَيْنَ يَدَيِ الْأَبْطَالِ، وَلَا يَتَجَاسَرُ أَحَدٌ أَنْ يُنَوِّهَ بِاسْمِهِ ; خَوْفًا عَلَيْهِ مِنَ الرُّومِ فَاتَّفَقَ أَنْ نَادَاهُ بَعْضُهُمْ، وَذَكَرَ اسْمَهُ غَلَطًا مِنْهُ، فَلَمَّا سَمِعَ ذَلِكَ فُرْسَانُ الرُّومِ حَمَلُوا عَلَيْهِ حَمْلَةً وَاحِدَةً، فَاقْتَلَعُوهُ مَنْ سَرْجِهِ بِرِمَاحِهِمْ، فَأَلْقَوْهُ إِلَى الْأَرْضِ، وَسَاقُوا وَرَاءَ النَّاسِ يَقْتُلُونَ فِيهِمْ وَيَأْسِرُونَ، وَقُتِلَ الْأَمِيرُ الْكَبِيرُ مَالِكُ بْنُ شَبِيبٍ وَانْكَسَرَ الْمُسْلِمُونَ، وَانْطَلَقُوا إِلَى تِلْكَ الْمَدِينَةِ الْخَرَابِ فَتَحَصَّنُوا بِهَا، وَأَصْبَحَ لِيُونُ فَوَقَفَ عَلَى مَكَانِ الْمَعْرَكَةِ، فَإِذَا الْبَطَّالُ بِآخِرِ رَمَقٍ، فَقَالَ لَهُ لِيُونُ مَا هَذَا يَا أَبَا يَحْيَى ؟ فَقَالَ: هَكَذَا تُقْتَلُ الْأَبْطَالُ. فَاسْتَدْعَى لِيُونُ بِالْأَطِبَّاءِ لِيُدَاوُوهُ فَإِذَا جِرَاحُهُ قَدْ نَفَذَتْ إِلَى مَقَاتِلِهِ، فَقَالَ لَهُ لِيُونُ: هَلْ مِنْ حَاجَةٍ ؟ قَالَ: نَعَمْ. قَالَ: وَمَا هِيَ ؟ قَالَ: تَأْمُرُ مَنْ مَعَكَ مِنْ أُسَارَى الْمُسْلِمِينَ أَنْ يَلُوا غَسْلِيَ وَالصَّلَاةَ عَلَيَّ وَدَفْنِي. فَفَعَلَ، وَأَطْلَقَ لِأَجْلِ ذَلِكَ أُولَئِكَ الْأُسَارَى، وَانْطَلَقَ لِيُونُ إِلَى أُولَئِكَ الْمُسْلِمِينَ الَّذِينَ تَحَصَّنُوا فَحَاصَرَهُمْ، فَبَيْنَمَا هُمْ كَذَلِكَ إِذْ جَاءَتْهُمُ الْبُرُدُ بِقُدُومِ سُلَيْمَانَ بْنِ هِشَامٍ فِي الْجُيُوشِ الْإِسْلَامِيَّةِ، فَفَرَّ لِيُونُ فِي جَيْشِهِ رَاجِعًا إِلَى الْقُسْطَنْطِينِيَّةِ، قَبَّحَهُ اللَّهُ. قَالَ خَلِيفَةُ بْنُ خَيَّاطٍ: كَانَتْ وَفَاةُ الْبَطَّالِ وَمَقْتَلُهُ بِأَرْضِ الرُّومِ فِي سَنَةِ إِحْدَى وَعِشْرِينَ وَمِائَةٍ. وَقَالَ ابْنُ جَرِيرٍ: فِي سَنَةِ ثِنْتَيْنِ وَعِشْرِينَ وَمِائَةٍ. وَقَالَ أَبُو حَسَّانَ الزِّيَادِيُّ: قُتِلَ فِي سَنَةِ ثَلَاثَ عَشْرَةَ وَمِائَةٍ. قُلْتُ: وَقَدْ قَالَهُ غَيْرُهُ، وَأَنَّهُ قُتِلَ هُوَ وَالْأَمِيرُ عَبْدُ الْوَهَّابِ بْنُ بُخْتٍ فِي سَنَةِ ثَلَاثَ عَشْرَةَ وَمِائَةٍ ، كَمَا ذَكَرْنَا ذَلِكَ. فَاللَّهُ أَعْلَمُ، وَلَكِنَّ ابْنَ جَرِيرٍ لَمْ يُؤَرِّخْ وَفَاتَهُ إِلَّا فِي هَذِهِ السَّنَةِ. فَاللَّهُ أَعْلَمُ. قُلْتُ: فَهَذَا مُلَخَّصُ مَا ذَكَرَهُ الْحَافِظُ ابْنُ عَسَاكِرَ فِي تَرْجَمَةِ الْبَطَّالِ مَعَ تَقَصِّيهِ لِلْأَخْبَارِ وَاطِّلَاعِهِ عَلَيْهَا، وَأَمَّا مَا يَذْكُرُهُ الْعَامَّةُ عَنِ الْبَطَّالِ مِنَ السِّيرَةِ الْمَنْسُوبَةِ إِلَى دَلْهَمَةَ، وَالْبَطَّالِ، وَالْأَمِيرِ عَبْدِ الْوَهَّابِ، وَالْقَاضِي عُقَبَةَ فَكَذِبٌ وَافْتِرَاءٌ، وَوَضْعٌ بَارِدٌ، وَجَهْلٌ كَبِيرٌ، وَتَخْبِيطٌ فَاحِشٌ، لَا يَرُوجُ ذَلِكَ إِلَّا عَلَى غَبِيٍّ أَوْ جَاهِلٍ رَدِيٍّ، كَمَا يَرُوجُ عَلَيْهِمْ سِيرَةُ عَنْتَرَةَ الْعَبْسِيِّ الْمَكْذُوبَةُ، وَكَذَلِكَ سِيرَةُ الْبَكْرِيِّ، وَالدَّنَفِ وَغَيْرِ ذَلِكَ، وَالْكَذِبُ الْمُفْتَعَلُ فِي سِيرَةِ الْبَكْرِيِّ أَشَدُّ إِثْمًا وَأَعْظَمُ جُرْمًا مِنْ غَيْرِهَا ; لِأَنَّ وَاضِعَهَا يَدْخُلُ فِي قَوْلِ النَّبِيِّ ﷺ: مَنْ كَذَبَ عَلَيَّ مُتَعَمِّدًا فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ.
✧ The Killing of al-Baṭṭāl His name was ʿAbd Allāh Abū al-Ḥusayn al-Anṭākī, who was killed along with a group of Muslims in the land of the Byzantines. In the year 122 AH, ʿAbd Allāh al-Baṭṭāl was killed along with a group of Muslims in Byzantine territory. Ibn Jarīr did not add anything beyond this. Al-Ḥāfiẓ Ibn ʿAsākir mentioned this man in his great history, saying: ʿAbd Allāh Abū Yaḥyā, known as al-Baṭṭāl. He used to reside in Antioch. Abū Marwān al-Anṭākī narrated from him. Then he narrated with his chain of transmission that when ʿAbd al-Malik b. Marwān appointed his son Maslamah to lead a campaign against Byzantine lands, he placed al-Baṭṭāl in command of the leaders of the people of the Jazīrah and Syria, and said to his son Maslamah: "Make him the head of your vanguard, and order him to patrol the army at night, for he is trustworthy, reliable, bold, and brave." ʿAbd al-Malik went out with them to bid them farewell as far as the gate of Damascus. He said: Maslamah placed al-Baṭṭāl in command of ten thousand men who would be in front of him as a shield against the Byzantines, lest they reach the Muslim army. Some accounts of al-Baṭṭāl Muḥammad b. ʿĀʾidh al-Dimashqī said: al-Walīd b. Muslim narrated to us: Abū Marwān—a shaykh from the people of Antioch—narrated to me, saying: I used to campaign with al-Baṭṭāl, and he had brought humiliation upon the Byzantines. Al-Baṭṭāl said: One of the Umayyad governors asked me about the most amazing thing that happened to me among them. I said to him: I went out one night in a raiding party, and we came upon a village. I said to my companions: "Loosen the reins of your horses and do not move anyone to kill or capture until you fill the village, for they are asleep." They did so and dispersed through its streets. I and some of my companions came upon a house whose lamp was shining brightly. There was a woman quieting her son from his crying, saying: "You will be quiet or I will hand you over to al-Baṭṭāl to take you away." She snatched him from his bed and said: "Take hold, O Baṭṭāl." He said: So I took him. Muḥammad b. ʿĀʾidh narrated with his chain from al-Baṭṭāl, who said: Once I went out alone on my horse, with no one of the army with me. I had tied behind me a nosebag containing barley, and I had with me a kerchief containing bread and roasted meat. While I was riding, hoping to meet someone alone or to gain some intelligence, I came upon a garden with fine vegetables. I dismounted and ate some of that bread and roasted meat with the vegetables. Then I was seized with severe diarrhea, from which I rose many times. I feared I would become weak from the frequency of the diarrhea. So I mounted my horse while the diarrhea continued unabated. I was afraid that if I dismounted, I would be too weak to remount. The diarrhea overwhelmed me in the saddle, until I feared I would fall from weakness. So I took hold of the horse's rein and lay on my face, not knowing where the horse was taking me. Before I realized it, I heard the clatter of its hooves on pavement. I raised my head and behold, there was a monastery. Women had come out of it, accompanying a beautiful and very lovely woman. She said to them in their tongue: "Take him down." They took me down, washed my clothes, my saddle, and my horse, and placed me on a bed. They prepared food and drink for me. I remained for a day and a night in a stupor, then I stayed for the rest of three days until my strength returned to me. While I was in that state, it was said: "The patrician has come." I ordered that my horse be moved, and the door of the room where I was was locked. There came a great patrician among them, who had come to ask for her hand in marriage. Some of those present informed him that there was a man in this room, and that he had a horse. He intended to break in upon me, but the woman prevented him from doing so, and sent word to him: "If he opens the door, I will not grant your request." That deterred him from breaking in upon me. He remained until the end of the day as their guest, then mounted his horse, and his companions mounted with him and departed. Al-Baṭṭāl said: I rose and followed after them. She tried to prevent me out of fear for me from them, but I did not accept. I drove on until I caught up with them. I charged at him, and his companions scattered from around him. He tried to flee, but I caught up with him and struck his neck. I despoiled him and took his head, tying it to my horse. I returned to the monastery. They came out to me and stood before me. I said: "Mount." They mounted whatever riding animals were there. I drove them along until I came to the commander of the army and handed them over to him. He gave me as spoil whatever I wished of them. I took that very beautiful woman, and she is the mother of my children. Her father was a great patrician among them. After that, al-Baṭṭāl used to correspond with her father and exchange gifts with him. Muḥammad b. ʿĀʾidh mentioned with his chain from a client of Khuzāʿah, who reported from someone who heard it from al-Baṭṭāl: When Hishām b. ʿAbd al-Malik appointed him governor of al-Maṣṣīṣah, al-Baṭṭāl sent out a raiding party into Byzantine territory. He lost news of them and did not know what they had done. So he rode out by himself alone on a horse of his, and traveled until he reached Amorium. He knocked at its gate at night. The gatekeeper said: "Who is this?" Al-Baṭṭāl said: I said: "I am the king's swordsman and his messenger to the patrician, so show me the way to him." When I entered upon him, he was seated on a throne. I sat with him on the throne beside him. Then I said to him: "I have come to you with a message, so order these people to leave." He ordered those with him, and they went away. He said: Then he rose and locked the door of the church upon me and himself. Then he came and sat down. I drew my sword and struck his head with the flat of the blade, and said to him: "I am al-Baṭṭāl. Tell me the truth about what I ask you, or I will strike your neck." He said: "What is it?" I said: "The raiding party I sent out—what is their news?" He said: "They are in my lands, plundering whatever they can. Here is a letter that has come to me informing me that they are in such-and-such a valley. By God, I have told you the truth." I said: "Give me a guarantee of safety." He gave me the guarantee. I said: "Bring me food." He ordered his companions, and they brought food. It was placed before me. I ate, then rose to depart. He said to his companions: "Go out before the king's messenger." They went ahead of me, showing me the way. I went to that valley which had been mentioned, and there were my companions. I took them and returned to al-Maṣṣīṣah. This is the most extraordinary thing that happened. Al-Walīd said: One of our shaykhs informed me that he saw al-Baṭṭāl returning from his pilgrimage. He had been occupied with jihād and kept away from the pilgrimage. He used to constantly ask God for the pilgrimage and then martyrdom. He was not able to perform the obligatory pilgrimage except in the year in which he was martyred, may God Almighty have mercy on him. The cause of al-Baṭṭāl's martyrdom The cause of his martyrdom was that Leo, the king of the Byzantines, marched out of Constantinople with one hundred thousand horsemen. The patrician—whose daughter al-Baṭṭāl had married, and whose story we have related—sent word to al-Baṭṭāl informing him of that. Al-Baṭṭāl informed the commander of the Muslim armies of that. The commander was Mālik b. Shabīb. He said to him: "The best course is for us to fortify ourselves in the city of Ḥarrān and remain there until Sulaymān b. Hishām comes to us with the armies." But he refused that. The enemy army fell upon them, and they fought a fierce battle. Al-Baṭṭāl was riding among the heroes, and no one dared to call out his name for fear of the Byzantines. It happened that someone called out to him and mentioned his name by mistake. When the Byzantine knights heard that, they charged at him with a single charge, plucked him from his saddle with their lances, and threw him to the ground. They pursued the people, killing and capturing among them. The great commander Mālik b. Shabīb was killed, and the Muslims were defeated. They went to that ruined city and fortified themselves in it. In the morning, Leo came and stood at the site of the battle. There was al-Baṭṭāl at his last breath. Leo said to him: "What is this, O Abū Yaḥyā?" He said: "Thus are heroes killed." Leo summoned physicians to treat him, but his wounds had penetrated to his vital organs. Leo said to him: "Do you have any need?" He said: "Yes." He said: "What is it?" He said: "Command those with you among the Muslim captives to take charge of washing me, praying over me, and burying me." He did so, and for that reason he released those captives. Leo went to those Muslims who had fortified themselves and besieged them. While they were in that state, messengers came to them with news of the arrival of Sulaymān b. Hishām with the Islamic armies. Leo fled with his army, returning to Constantinople, may God disfigure him. Khalīfah b. Khayyāṭ said: Al-Baṭṭāl's death and killing in Byzantine territory occurred in the year 121 AH. Ibn Jarīr said: In the year 122 AH. Abū Ḥassān al-Ziyādī said: He was killed in the year 113 AH. I say: Others have said this too, and that he and the commander ʿAbd al-Wahhāb b. Bukht were killed in the year 113 AH, as we have mentioned. But God knows best. Ibn Jarīr did not date his death except in this year. God knows best. I say: This is a summary of what al-Ḥāfiẓ Ibn ʿAsākir mentioned in the biography of al-Baṭṭāl, despite his exhaustive pursuit of the reports and his familiarity with them. As for what the common people relate about al-Baṭṭāl from the popular epic attributed to Dhalhamah, al-Baṭṭāl, the commander ʿAbd al-Wahhāb, and the judge ʿUqbah, it is a lie, a fabrication, a cold forgery, great ignorance, and gross confusion. It finds no acceptance except among the gullible or the ignorant and base, just as the fabricated epic of ʿAntarah al-ʿAbsī is accepted among them, and likewise the epic of al-Bakrī, al-Danaf, and others. The fabricated lie in the epic of al-Bakrī is more sinful and a greater crime than others, because its author falls under the saying of the Prophet ﷺ: "Whoever lies about me deliberately, let him take his seat in the Fire."
Tarikh (al-Tabari) 2579No grade recorded
ذِكْرُ عِدَّةِ حَوَادِثَ قِيلَ: وَفِي سنة اثنتين وعشرين ومائة قُتِلَ كُلْثُومُ بْنُ عِيَاضٍ الْقُشَيْرِيُّ الَّذِي كَانَ هِشَامٌ بَعَثَهُ فِي أَهْلِ الشَّامِ إِلَى إِفْرِيقِيَّةَ حَيْثُ وَقَعَتِ الْفِتْنَةُ بِالْبَرْبَرِ. وَفِيهَا وُلِدَ الْفَضْلُ بْنُ صَالِحٍ وَمُحَمَّدُ بْنُ إِبْرَاهِيمَ بْنِ مُحَمَّدِ بْنِ عَلِيٍّ. وَفِيهَا وَجَّهَ يُوسُفُ بْنُ عُمَرَ ابْنَ شُبْرُمَةَ عَلَى سِجِسْتَانَ فَاسْتَقْضَى مُحَمَّدَ بْنَ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى. 50/ وَحَجَّ بِالنَّاسِ هَذِهِ السَّنَةَ مُحَمَّدُ بْنُ هِشَامٍ الْمَخْزُومِيُّ، وَكَانَ عُمَّالُ الْأَمْصَارِ مَنْ تَقَدَّمَ ذِكْرُهُمْ، قِيلَ: وَكَانَ عَلَى الْمَوْصِلِ: أَبُو قُحَافَةَ ابْنُ أَخِي الْوَلِيدِ بْنِ تَلِيدٍ الْعَبْسِيِّ.
✧ Mention of several events It is said: In the year one hundred and twenty-two, Kulthūm b. ʿIyāḍ al-Qushayrī was killed, whom Hishām had sent among the people of Syria to Ifrīqiyya when the fitna with the Berbers occurred. In it, al-Faḍl b. Ṣāliḥ was born, and Muḥammad b. Ibrāhīm b. Muḥammad b. ʿAlī. In it, Yūsuf b. ʿUmar appointed Ibn Shubruma over Sijistān, and he appointed Muḥammad b. ʿAbd al-Raḥmān b. Abī Laylā as judge. 50/ The people performed the pilgrimage this year led by Muḥammad b. Hishām al-Makhzūmī, and the governors of the amṣār were those previously mentioned. It is said: Over al-Mawṣil was Abū Quḥāfa, the nephew of al-Walīd b. Talīd al-ʿAbsī.
Tarikh (al-Tabari) 2580No grade recorded
وَمِمَّنْ تُوُفِّيَ فِي سنة اثنتين وعشرين ومائة مِنَ الْأَعْيَانِ: إِيَاسٌ الذَّكِيُّ إِيَاسٌ الذَّكِيُّ وَهُوَ إِيَاسُ بْنُ مُعَاوِيَةَ بْنِ قُرَّةَ بْنُ إِيَاسِ بْنِ هِلَالِ بْنِ رِئَابِ بْنِ عَبْدِ بْنِ دُرَيْدِ بْنِ أَوْسِ بْنِ سُوَاءَةَ بْنِ عَمْرِو بْنِ سَارِيَةَ بْنِ ثَعْلَبَةَ بْنِ ذُبْيَانَ بْنِ ثَعْلَبَةَ بْنِ أَوْسِ بْنِ عُثْمَانَ بْنِ عَمْرِو بْنِ أُدِّ بْنِ طَابِخَةَ بْنِ إِلْيَاسِ بْنِ مُضَرَ بْنِ نِزَارِ بْنِ مَعَدِّ بْنِ عَدْنَانَ هَكَذَا نَسَبَهُ خَلِيفَةُ بْنُ خَيَّاطٍ وَقِيلَ غَيْرُ ذَلِكَ فِي نَسَبِهِ، وَهُوَ أَبُو وَاثِلَةَ الْمُزَنِيُّ قَاضِي الْبَصْرَةِ، وَهُوَ تَابِعِيٌّ، وَلِجَدِّهِ صُحْبَةٌ، وَكَانَ يُضْرَبُ الْمَثَلُ بِذَكَائِهِ، مرويات إِيَاسُ بْنُ مُعَاوِيَةَ رَوَى عَنْ أَبِيهِ، عَنْ جِدِّهِ مَرْفُوعًا فِي الْحَيَاءِ، عَنْ أَنَسٍ، وَسَعِيدِ بْنِ جُبَيْرٍ، وَسَعِيدِ بْنِ الْمُسَيَّبِ، وَنَافِعٍ، وَأَبِي مِجْلَزٍ. وَعَنْهُ الْحَمَّادَانِ، وَشُعْبَةُ، وَالْأَصْمَعِيُّ وَغَيْرُهُمْ. قَالَ عَنْهُ مُحَمَّدُ بْنُ سِيرِينَ: إِنَّهُ لَفَهِمٌ، إِنَّهُ لَفَهِمٌ. وَقَالَ مُحَمَّدُ بْنُ سَعْدٍ، وَالْعِجْلِيُّ، وَابْنُ مَعِينٍ، وَالنَّسَائِيُّ: ثِقَةٌ. زَادَ ابْنُ سَعْدٍ: وَكَانَ عَاقِلًا مِنَ الرِّجَالِ فَطِنًا. وَزَادَ الْعِجْلِيُّ: وَكَانَ فَقِيهًا عَفِيفًا. فقه إِيَاسُ بْنُ مُعَاوِيَةَ وَقَدْ قَدِمَ دِمَشْقَ فِي أَيَّامِ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ، وَوَفَدَ عَلَى عُمَرَ بْنِ عَبْدِ الْعَزِيزِ، وَمَرَّةً أُخْرَى حِينَ عَزَلَهُ عَدِيُّ بْنُ أَرْطَاةَ عَنْ قَضَاءِ الْبَصْرَةِ. قَالَ أَبُو عُبَيْدَةَ وَغَيْرُهُ: تَحَاكَمَ إِيَاسٌ وَهُوَ صَبِيٌّ شَابٌّ، وَشَيْخٌ إِلَى قَاضِي عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ بِدِمَشْقَ فَقَالَ لَهُ الْقَاضِي: إِنَّهُ شَيْخٌ وَأَنْتَ شَابٌّ، فَلَا تُسَاوِهِ فِي الْكَلَامِ. فَقَالَ إِيَاسٌ: إِنْ كَانَ كَبِيرًا فَالْحَقُّ أَكْبَرُ مِنْهُ. فَقَالَ لَهُ الْقَاضِي: اسْكُتْ. فَقَالَ: وَمَنْ يَتَكَلَّمُ بِحُجَّتِي إِذَا سَكَتُّ ؟ فَقَالَ الْقَاضِي: مَا أَحْسَبُكَ تَنْطِقُ بِحَقٍّ فِي مَجْلِسِي هَذَا حَتَّى تَقُومَ. فَقَالَ إِيَاسٌ: أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ - زَادَ غَيْرُهُ: فَقَالَ الْقَاضِي: مَا أَظُنُّكَ إِلَّا ظَالِمًا لَهُ. فَقَالَ: مَا عَلَى ظَنِّ الْقَاضِي خَرَجْتُ مِنْ مَنْزِلِي - فَقَامَ الْقَاضِي، فَدَخَلَ عَلَى عَبْدِ الْمَلِكِ فَأَخْبَرَهُ خَبَرَهُ فَقَالَ: اقْضِ حَاجَتَهُ وَأَخْرِجْهُ السَّاعَةَ مِنْ دِمَشْقَ، لَا يُفْسِدُ عَلَيَّ النَّاسَ. وَقَالَ بَعْضُهُمْ: لَمَّا عَزَلَهُ عَدِيُّ بْنُ أَرْطَاةَ عَنْ قَضَاءِ الْبَصْرَةِ فَرَّ مِنْهُ إِلَى عُمَرَ بْنِ عَبْدِ الْعَزِيزِ، فَوَجَدَهُ قَدْ مَاتَ، فَكَانَ يَجْلِسُ فِي حَلْقَةٍ فِي جَامِعِ دِمَشْقَ، فَتَكَلَّمَ رَجُلٌ مِنْ بَنِي أُمَيَّةَ فَرَدَّ عَلَيْهِ إِيَاسٌ فَأَغْلَظَ لَهُ الْأُمَوِيُّ، فَقَامَ إِيَاسٌ فَقِيلَ لِلْأُمَوِيِّ: هَذَا إِيَاسُ بْنُ مُعَاوِيَةَ الْمُزَنِيُّ. فَلَمَّا عَادَ مِنَ الْغَدِ اعْتَذَرَ إِلَيْهِ الْأُمَوِيُّ وَقَالَ: لَمْ أَعْرِفْكَ، وَقَدْ جَلَسَتْ إِلَيْنَا بِثِيَابِ السُّوقَةِ وَكَلَّمْتَنَا بِكَلَامِ الْأَشْرَافِ، فَلَمْ نَحْتَمِلْ ذَلِكَ. وَقَالَ يَعْقُوبُ بْنُ سُفْيَانَ: بسنده عَنِ ابْنِ شَوْذَبٍ قَالَ: كَانَ يُقَالُ: يُولَدُ فِي كُلِّ مِائَةِ سَنَةٍ رَجُلٌ تَامُّ الْعَقْلِ. فَكَانُوا يَرَوْنَ أَنَّ إِيَاسَ بْنَ مُعَاوِيَةَ مِنْهُمْ. وَقَالَ الْعِجْلِيُّ: دَخَلَ عَلَى إِيَاسٍ ثَلَاثُ نِسْوَةٍ، فَلَمَّا رَآهُنَّ قَالَ: أَمَّا إِحْدَاهُنَّ فَمُرْضِعٌ، وَالْأُخْرَى بِكْرٌ، وَالْأُخْرَى ثَيِّبٌ. فَقِيلَ لَهُ: بِمَ عَلِمَتْ هَذَا ؟ فَقَالَ: أَمَّا الْمُرْضِعُ فَلَمَّا قَعَدَتْ أَمْسَكَتْ ثَدْيَهَا بِيَدِهَا، وَأَمَّا الْبِكْرُ فَلَمَّا دَخَلَتْ لَمْ تَلْتَفِتْ إِلَى أَحَدٍ، وَأَمَّا الثَّيِّبُ فَلَمَّا دَخَلَتْ نَظَرَتْ وَرَمَتْ بِعَيْنَيْهَا. وَقَالَ يُونُسُ بْنُ حَبِيبٍ: بسنده عن حَمَّادُ بْنُ سَلَمَةَ، سَمِعْتُ إِيَاسَ بْنَ مُعَاوِيَةَ يَقُولُ: أَعْرِفُ اللَّيْلَةَ الَّتِي وُلِدْتُ فِيهَا، وَضَعَتْ أُمِّي عَلَى رَأْسِي جَفْنَةً. وَقَالَ الْمَدَائِنِيُّ: قَالَ إِيَاسُ بْنُ مُعَاوِيَةَ لِأُمِّهِ: مَا شَيْءٌ سَمِعْتُهُ وَأَنْتِ حَامِلٌ بِي وَلَهُ جَلَبَةٌ شَدِيدَةٌ ؟ قَالَتْ: تِلْكَ يَا بُنَيَّ طِسْتٌ سَقَطَتْ مِنْ فَوْقِ الدَّارِ إِلَى أَسْفَلَ، فَفَزِعْتُ فَوَلَدَتُكَ تِلْكَ السَّاعَةَ. وَقَالَ أَبُو بَكْرٍ الْخَرَائِطِيُّ، عَنْ عُمَرَ بْنِ شَبَّةَ النُّمَيْرِيِّ قَالَ: بَلَغَنِي أَنَّ إِيَاسَ بْنَ مُعَاوِيَةَ قَالَ: مَا يَسُرُّنِي أَنْ أَكْذِبَ كِذْبَةً لَا يَطَّلِعُ عَلَيْهَا إِلَّا أَبِي مُعَاوِيَةَ لَا أُحَاسَبُ عَلَيْهَا يَوْمَ الْقِيَامَةِ وَأَنَّ لِي الدُّنْيَا بِحَذَافِيرِهَا. وَقَالَ أَبُو بَكْرِ بْنُ أَبِي الدُّنْيَا بسنده عَنْ إِيَاسِ بْنِ مُعَاوِيَةَ قَالَ: مَا خَاصَمْتُ أَحَدًا مِنْ أَهْلِ الْأَهْوَاءِ بِعَقْلِي كُلِّهِ إِلَّا الْقَدَرِيَّةَ ; قَلْتُ لَهُمْ: أَخْبِرُونِي عَنِ الظُّلْمِ مَا هُوَ ؟ قَالُوا: أَخْذُ الْإِنْسَانِ مَا لَيْسَ لَهُ. قُلْتُ: فَإِنَّ اللَّهَ لَهُ كُلُّ شَيْءٍ. قَالَ بَعْضُهُمْ، عَنْ إِيَاسٍ قَالَ: كُنْتُ فِي الْكُتَّابِ وَأَنَا صَبِيٌّ، فَجَعَلَ أَوْلَادُ النَّصَارَى يَضْحَكُونَ مِنَ الْمُسْلِمِينَ وَيَقُولُونَ: إِنَّهُمْ يَزْعُمُونَ أَنَّهُ لَا فَضْلَةَ لِطَعَامِ أَهْلِ الْجَنَّةِ. فَقُلْتُ لِلْفَقِيهِ، وَكَانَ نَصْرَانِيًّا: أَلَسْتَ تَزْعُمُ أَنَّ مِنَ الطَّعَامِ مَا يَنْصَرِفُ فِي غِذَاءِ الْبَدَنِ ؟ قَالَ: بَلَى. قُلْتُ: فَمَا تُنْكِرُ أَنْ يَجْعَلَ اللَّهُ طَعَامَ أَهْلِ الْجَنَّةِ كُلَّهُ غِذَاءً لِأَبْدَانِهِمْ ؟ فَقَالَ لَهُ مُعَلِّمُهُ: مَا أَنْتَ إِلَّا شَيْطَانٌ. وَهَذَا الَّذِي قَالَهُ إِيَاسٌ وَهُوَ صَغِيرٌ بِعَقْلِهِ قَدْ وَرَدَ بِهِ الْحَدِيثُ الصَّحِيحُ، فِي صِفَةِ أَهْلِ الْجَنَّةِ أَنَّ طَعَامَهُمْ يَنْصَرِفُ جُشَاءً وَعَرَقًا كَالْمِسْكِ، فَإِذَا الْبَطْنُ ضَامِرٌ. وَقَالَ سُفْيَانُ بْنُ حُسَيْنٍ: قَدِمَ إِيَاسٌ وَاسِطًا فَجَاءَهُ ابْنُ شُبْرُمَةَ بِمَسَائِلَ قَدْ أَعَدَّهَا، فَقَالَ لَهُ: أَتَأْذَنُ لِي أَنْ أَسْأَلَكَ ؟ قَالَ: سَلْ، وَقَدِ ارْتَبْتُ حِينَ اسْتَأْذَنْتَ. فَسَأَلَهُ عَنْ سَبْعِينَ مَسْأَلَةً يُجِيبُهُ فِيهَا، وَلَمْ يَخْتَلِفَا إِلَّا فِي أَرْبَعِ مَسَائِلَ، رَدَّهُ إِيَاسٌ إِلَى قَوْلِهِ، ثُمَّ قَالَ لَهُ إِيَاسٌ: أَتَقْرَأُ الْقُرْآنَ ؟ قَالَ: نَعَمْ. قَالَ: أَتَحْفَظُ قَوْلَهُ: الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ [ الْمَائِدَةِ: 3 ] ؟ قَالَ: نَعَمْ، وَمَا قَبْلَهَا وَمَا بَعْدَهَا. قَالَ: فَهَلْ أَبْقَتْ هَذِهِ الْآيَةُ لِآلِ شُبْرُمَةَ رَأْيًا ؟ وَقَالَ عَبَّاسٌ، بسنده عن عُمَرُ بْنُ عَلِيٍّ قَالَ: قَالَ رَجُلٌ لِإِيَاسِ بْنِ مُعَاوِيَةَ: يَا أَبَا وَاثِلَةَ حَتَّى مَتَى يَبْقَى النَّاسُ ؟ وَحَتَّى مَتَى يَتَوَالَدُ النَّاسُ وَيَمُوتُونَ ؟ فَقَالَ لِجُلَسَائِهِ: أَجِيبُوهُ. فَلَمْ يَكُنْ عِنْدَهُمْ جَوَابٌ، فَقَالَ إِيَاسٌ: حَتَّى تَتَكَامَلَ الْعِدَّتَانِ ; عِدَّةُ أَهْلِ الْجَنَّةِ، وَعِدَّةُ أَهْلِ النَّارِ. وَقَالَ بَعْضُهُمْ: اكْتَرَى إِيَاسُ بْنُ مُعَاوِيَةَ مِنَ الشَّامِ قَاصِدًا الْحَجَّ، فَرَكِبَ مَعَهُ فِي الْمَحْمَلِ غَيْلَانُ الْقَدَرِيُّ وَلَا يَعْرِفُ أَحَدُهُمَا صَاحِبَهُ، فَمَكَثَا ثَلَاثًا لَا يُكَلِّمُ أَحَدُهُمَا صَاحِبَهُ، فَلَمَّا كَانَ بَعْدَ ثَلَاثٍ تَحَادَثَا فَتَعَارَفَا، وَتَعَجَّبَ كُلُّ وَاحِدٍ مِنْهُمَا مِنَ اجْتِمَاعِهِ بِصَاحِبِهِ، لِمُبَايَنَةِ مَا بَيْنَهُمَا فِي الِاعْتِقَادِ فِي الْقَدَرِ، فَقَالَ لَهُ إِيَاسٌ: هَؤُلَاءِ أَهْلُ الْجَنَّةِ يَقُولُونَ حِينَ يَدْخُلُونَ الْجَنَّةَ: الْحَمْدُ لِلَّهِ الَّذِي هَدَانَا لِهَذَا وَمَا كُنَّا لِنَهْتَدِيَ لَوْلَا أَنْ هَدَانَا اللَّهُ [ الْأَعْرَافِ: 43 ] وَيَقُولُ أَهْلُ النَّارِ: رَبَّنَا غَلَبَتْ عَلَيْنَا شِقْوَتُنَا [ الْمُؤْمِنُونَ: 106 ] وَتَقُولُ الْمَلَائِكَةُ: سُبْحَانَكَ لَا عِلْمَ لَنَا إِلَّا مَا عَلَّمْتَنَا [ الْبَقَرَةِ: 32 ] ثُمَّ ذَكَرَ لَهُ مِنْ أَشْعَارِ الْعَرَبِ وَأَمْثَالِ الْعَجَمِ مَا فِيهِ إِثْبَاتُ الْقَدَرِ، ثُمَّ اجْتَمَعَ مَرَّةً أُخْرَى إِيَاسٌ، وَغَيْلَانُ عِنْدَ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ، فَنَاظَرَ بَيْنَهُمَا، فَقَهَرَهُ إِيَاسٌ وَمَا زَالَ يَحْصُرُهُ فِي الْكَلَامِ حَتَّى اعْتَرَفَ غَيْلَانُ بِالْعَجْزِ وَأَظْهَرَ التَّوْبَةَ ، فَدَعَا عَلَيْهِ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ إِنْ كَانَ كَاذِبًا، فَاسْتَجَابَ اللَّهُ مِنْهُ، فَأُمْكِنَ مِنْ غَيْلَانَ فَقُتِلَ وَصُلِبَ بَعْدَ ذَلِكَ. وَلِلَّهِ الْحَمْدُ وَالْمِنَّةُ. وَمِنْ كَلَامِ الْحَسَنِ: لَأَنْ يَكُونَ فِي فِعَالِ الرَّجُلِ فَضْلٌ عَنْ قَوْلِهِ خَيْرٌ مِنْ أَنْ يَكُونَ فِي قَوْلِهِ فَضْلٌ عَنْ فِعَالِهِ. من مواعظ إِيَاسُ بْنُ مُعَاوِيَةَ وَقَالَ سُفْيَانُ بْنُ حُسَيْنٍ: ذَكَرْتُ رَجُلًا بِسُوءٍ عِنْدَ إِيَاسِ بْنِ مُعَاوِيَةَ فَنَظَرَ فِي وَجْهِي وَقَالَ: أَغَزَوْتَ الرُّومَ ؟ قُلْتُ: لَا. قَالَ: فَالسِّنْدَ وَالْهِنْدَ وَالتُّرْكَ ؟ قُلْتُ: لَا. قَالَ: أَفَسَلِمَ مِنْكَ الرُّومُ وَالسِّنْدُ وَالْهِنْدُ وَالتُّرْكُ وَلَمْ يَسْلَمْ مِنْكَ أَخُوكَ الْمُسْلِمُ؟ ! قَالَ: فَلَمْ أَعُدْ بَعْدَهَا. وَقَالَ الْأَصْمَعِيُّ عَنْ أَبِيهِ: رَأَيْتُ إِيَاسَ بْنَ مُعَاوِيَةَ فِي بَيْتِ ثَابِتٍ الْبُنَانِيِّ وَإِذَا هُوَ أَحْمَرُ طَوِيلُ الذِّرَاعِ غَلِيظُ الثِّيَابِ، يُلَوِّثُ عِمَامَتَهُ، وَهُوَ قَدْ غَلَبَ عَلَى الْكَلَامِ، فَلَا يَتَكَلَّمُ مَعَهُ أَحَدٌ. وَقَدْ قَالَ لَهُ بَعْضُهُمْ: لَيْسَ فِيكَ عَيْبٌ سِوَى كَثْرَةِ كَلَامِكَ. فَقَالَ: بِحَقٍّ أَتَكَلَّمُ أَمْ بِبَاطِلٍ ؟ فَقِيلَ: بَلْ بِحَقٍّ. فَقَالَ: كُلَّمَا كَثُرَ الْحَقُّ فَهُوَ خَيْرٌ. وَلَامَهُ بَعْضُهُمْ فِي لِبَاسِهِ الثِّيَابَ الْغَلِيظَةَ، فَقَالَ: إِنَّمَا أَلْبَسُ ثَوْبًا يَخْدِمُنِي وَلَا أَلْبَسُ ثَوْبًا أَخْدِمُهُ. وَقَالَ الْأَصْمَعِيُّ: قَالَ إِيَاسُ بْنُ مُعَاوِيَةَ: إِنَّ أَشْرَفَ خِصَالِ الرَّجُلِ صَدَقُ اللِّسَانِ، وَمِنْ عَدِمَ فَضِيلَةَ الصِّدْقِ فَقَدْ فُجِعَ بِأَكْرَمِ أَخْلَاقِهِ. وَقَالَ بَعْضُهُمْ: سَأَلَ رَجُلٌ إِيَاسًا عَنِ النَّبِيذِ، فَقَالَ: هُوَ حَرَامٌ. فَقَالَ الرَّجُلُ: فَأَخْبِرْنِي عَنِ الْمَاءِ. فَقَالَ: حَلَالٌ. قَالَ: فَالْكَشُوثُ ؟ قَالَ: حَلَالٌ. قَالَ: فَالتَّمْرُ ؟ قَالَ: حَلَالٌ. قَالَ: فَمَا بَالُهُ إِذَا اجْتَمَعَ يَحْرُمُ ؟ فَقَالَ إِيَاسٌ: أَرَأَيْتَ لَوْ رَمَيْتُكَ بِهَذِهِ الْحَفْنَةِ مِنَ التُّرَابِ، أَتُوجِعُكَ ؟ قَالَ: لَا. قَالَ: فَهَذِهِ الْحَفْنَةُ مِنَ التِّبْنِ ؟ قَالَ: لَا. قَالَ: فَهَذِهِ الْغَرْفَةُ مِنَ الْمَاءِ ؟ قَالَ: لَا. قَالَ: أَفَرَأَيْتَ إِنْ خَلَطْتُ هَذَا بِهَذَا، وَهَذَا بِهَذَا حَتَّى صَارَ طِينًا، ثُمَّ اسْتَحْجَرَ، ثُمَّ رَمَيْتُكَ، أَيُوجِعُكَ ؟ قَالَ: إِي وَاللَّهِ، وَيَقْتُلُنِي. قَالَ: فَكَذَلِكَ تِلْكَ الْأَشْيَاءُ إِذَا اجْتَمَعَتْ. وَقَالَ الْمَدَائِنِيُّ: بَعَثَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ عَدِيَّ بْنَ أَرْطَاةَ إِلَى الْبَصْرَةِ نَائِبًا، وَأَمَرَهُ أَنْ يَجْمَعَ بَيْنَ إِيَاسٍ، وَالْقَاسِمِ بْنِ رَبِيعَةَ الْجَوْشَنِيِّ فَأَيُّهُمَا كَانَ أَفْقَهَ فَلْيُوَلِّهِ الْقَضَاءَ. فَقَالَ إِيَاسٌ وَهُوَ يُرِيدُ أَنْ لَا يَتَوَلَّى: أَيُّهَا الرَّجُلُ، سَلْ فَقِيهَيِ الْبَصْرَةِ ; الْحَسَنَ، وَابْنَ سِيرِينَ. وَكَانَ إِيَاسٌ لَا يَأْتِيهِمَا، فَعَرَفَ الْقَاسِمُ أَنَّهُ إِنْ سَأَلَهُمَا أَشَارَا بِهِ، فَقَالَ الْقَاسِمُ لِعَدِيٍّ: وَاللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ إِنَّ إِيَاسًا أَفْضَلُ مِنِّي وَأَفْقَهُ مِنِّي وَأَعْلَمُ بِالْقَضَاءِ، فَإِنْ كُنْتُ صَادِقًا فَوَلِّهِ، وَإِنْ كُنْتُ كَاذِبًا فَمَا يَنْبَغِي أَنْ أَلِيَ الْقَضَاءَ. فَقَالَ إِيَاسٌ: هَذَا رَجُلٌ أُوقِفَ عَلَى شَفِيرِ جَهَنَّمَ، فَافْتَدَى مِنْهَا بِيَمِينٍ كَاذِبَةٍ يَسْتَغْفِرُ اللَّهَ مِنْهَا. فَقَالَ عَدِيٌّ: أَمَا إِذْ فَطِنَتْ إِلَى هَذَا فَقَدْ وَلَّيْتُكَ الْقَضَاءَ. فَمَكَثَ سَنَةً يَفْصِلُ بَيْنَ النَّاسِ وَيُصْلِحُ بَيْنَهُمْ، وَإِذَا تَبَيَّنَ لَهُ الْحَقُّ حَكَمَ بِهِ، ثُمَّ هَرَبَ إِلَى عُمَرَ بْنِ عَبْدِ الْعَزِيزِ إِلَى دِمَشْقَ، فَاسْتَعْفَى مِنَ الْقَضَاءِ، فَوَلَّى عَدِيٌّ بُعْدَهُ الْحَسَنَ الْبَصْرِيَّ. توليته إِيَاسُ بْنُ مُعَاوِيَةَ قضاء البصرة قَالُوا: لَمَّا تَوَلَّى إِيَاسٌ الْقَضَاءَ بِالْبَصْرَةِ فَرِحَ بِهِ الْعُلَمَاءُ، حَتَّى قَالَ أَيُّوبُ: لَقَدْ رَمَوْهَا بِحَجَرِهَا. وَجَاءَهُ الْحَسَنُ، وَابْنُ سِيرِينَ فَسَلَّمَا عَلَيْهِ، فَبَكَى إِيَاسٌ وَذَكَرَ حَدِيثَ: الْقُضَاةُ ثَلَاثَةٌ ; قَاضِيَانِ فِي النَّارِ، وَوَاحِدٌ فِي الْجَنَّةِ فَقَالَ الْحَسَنُ: فَقَدْ قَالَ اللَّهُ تَعَالَى: وَدَاوُدَ وَسُلَيْمَانَ إِذْ يَحْكُمَانِ فِي الْحَرْثِ إِلَى قَوْلِهِ: وَكُلًّا آتَيْنَا حُكْمًا وَعِلْمًا [ الْأَنْبِيَاءِ: 78، 79 ]. قَالُوا: ثُمَّ جَلَسَ لِلنَّاسِ فِي الْمَسْجِدِ، وَاجْتَمَعَ عَلَيْهِ النَّاسُ لِلْخُصُومَاتِ، فَمَا قَامَ حَتَّى فَصَلَ سَبْعِينَ قَضِيَّةً، حَتَّى كَانَ يُشَبَّهُ بِشُرَيْحٍ الْقَاضِي. وَرُوِيَ أَنَّهُ كَانَ إِذَا أُشْكِلَ عَلَيْهِ شَيْءٌ بَعَثَ إِلَى مُحَمَّدِ بْنِ سِيرِينَ فَسَأَلَهُ عَنْهُ. وَقَالَ إِيَاسٌ: إِنِّي لَأُكَلِّمُ النَّاسَ بِنِصْفِ عَقْلِي، فَإِذَا اخْتَصَمَ إِلَيَّ اثْنَانِ جَمَعْتُ عَقْلِي كُلَّهُ. وَقَالَ لَهُ رَجُلٌ: إِنَّكَ لَتُعْجَبُ بِرَأْيِكَ. فَقَالَ: لَوْلَا ذَلِكَ لَمْ أَقْضِ بِهِ. وَقَالَ لَهُ آخَرُ: إِنَّ فِيكَ خِصَالًا لَا تُعْجِبُنِي. فَقَالَ: مَا هِيَ ؟ فَقَالَ: تَحْكُمُ قَبْلَ أَنْ تَفْهَمَ، وَتُجَالِسَ كُلَّ أَحَدٍ، وَتَلْبَسُ الثِّيَابَ الْغَلِيظَةَ. فَقَالَ لَهُ: أَيُّهَا أَكْثَرُ ; الثَّلَاثَةُ أَوِ الِاثْنَانِ ؟ قَالَ: الثَّلَاثَةُ. فَقَالَ: مَا أَسْرَعَ مَا فَهِمْتَ وَأَجَبْتَ. فَقَالَ: أَوَ يَجْهَلُ هَذَا أَحَدٌ ؟ فَقَالَ: وَكَذَلِكَ مَا أَحْكَمُ أَنَا بِهِ، وَأَمَّا مُجَالَسَتِي لِكُلِّ أَحَدٍ فَلَأَنْ أَجْلِسَ مَعَ مَنْ يَعْرِفُ لِي قَدْرِي أَحَبُّ إِلَيَّ مِنْ أَنْ أَجْلِسَ مَعَ مَنْ لَا يَعْرِفُ لِي قَدْرِي، وَأَمَّا الثِّيَابُ فَإِنَّمَا أَلْبَسُ مِنْهَا مَا يَقِينِي لَا مَا أَقِيهِ أَنَا. قَالُوا: وَتَحَاكَمَ إِلَيْهِ اثْنَانِ قَدْ أَوْدَعَ أَحَدُهُمَا عِنْدَ الْآخَرِ مَالًا، وَجَحَدَهُ الْآخَرُ، فَقَالَ إِيَاسٌ لِلْمُودِعِ: أَيْنَ أَوْدَعْتَهُ ؟ قَالَ: عِنْدَ شَجَرَةٍ فِي بُسْتَانٍ. فَقَالَ: انْطَلِقْ إِلَيْهَا، فَقِفْ عِنْدَهَا لَعَلَّكَ تَتَذَكَّرُ. فَانْطَلَقَ. وَجَلَسَ الْآخَرُ، فَجَعَلَ إِيَاسٌ يَحْكُمُ بَيْنَ النَّاسِ وَيُلَاحِظُهُ، ثُمَّ اسْتَدْعَاهُ فَقَالَ لَهُ: أَوْصَلَ صَاحِبُكَ بَعْدُ إِلَيْهَا ؟ فَقَالَ: لَا بَعْدُ، أَصْلَحَكَ اللَّهُ. فَقَالَ لَهُ: قُمْ يَا عَدُوَّ اللَّهِ فَأَدِّ إِلَيْهِ حَقَّهُ، وَإِلَّا جَعَلْتُكَ نَكَالًا. وَجَاءَ ذَلِكَ الرَّجُلُ فَقَامَ مَعَهُ، فَدَفَعَ إِلَيْهِ وَدِيعَتَهُ بِكَمَالِهَا. وَجَاءَهُ آخَرُ فَقَالَ لَهُ: إِنِّي قَدْ أَوْدَعْتُ عِنْدَ فُلَانٍ مَالًا، وَقَدْ جَحَدَنِي. فَقَالَ لَهُ: اذْهَبِ الْآنَ وَائْتِنِي غَدًا. وَبَعَثَ مِنْ فَوْرِهِ إِلَى ذَلِكَ الرَّجُلِ الْجَاحِدِ فَقَالَ لَهُ: إِنَّهُ قَدِ اجْتَمَعَ عِنْدَنَا هَاهُنَا مَالٌ، فَضَعْهُ عِنْدَكَ فِي مَكَانٍ حَرِيزٍ. فَقَالَ: سَمْعًا وَطَاعَةً. فَقَالَ: لَهُ اذْهَبِ الْآنَ وَائْتِنِي غَدًا. وَأَصْبَحَ ذَلِكَ الرَّجُلُ صَاحِبُ الْحَقِّ فَجَاءَ إِلَى إِيَاسٍ فَقَالَ لَهُ: اذْهَبِ الْآنَ إِلَيْهِ فَقُلْ لَهُ: أَعْطِنِي حَقِّي وَإِلَّا رَفَعَتُكَ إِلَى الْقَاضِي. فَذَهَبَ فَقَالَ لَهُ ذَلِكَ، فَخَافَ أَنْ لَا يُودِعَ عِنْدَهُ الْحَاكِمُ، فَدَفَعَ إِلَيْهِ حَقَّهُ، فَجَاءَ إِلَى إِيَاسٍ فَأَعْلَمَهُ، ثُمَّ جَاءَ ذَلِكَ الرَّجُلُ مِنَ الْغَدِ ; رَجَاءَ أَنْ يُودَعَ، فَانْتَهَرَهُ إِيَاسٌ وَطَرَدَهُ، وَقَالَ لَهُ: أَنْتَ خَائِنٌ. وَتَحَاكَمَ إِلَيْهِ اثْنَانِ فِي جَارِيَةٍ، فَادَّعَى الْمُشْتَرِي أَنَّهَا ضَعِيفَةُ الْعَقْلِ، فَقَالَ لَهَا إِيَاسٌ: أَيُّ رِجْلَيْكِ أَطْوَلَ ؟ فَقَالَتْ: هَذِهِ. فَقَالَ لَهَا: أَتَذْكُرِينَ لَيْلَةَ وُلِدْتِ ؟ فَقَالَتْ: نَعَمْ. فَقَالَ لِلْبَائِعِ: رُدَّ رُدَّ. وَرَوَى ابْنُ عَسَاكِرَ أَنَّ إِيَاسًا سَمِعَ صَوْتَ امْرَأَةٍ مِنْ بَيْتِهَا، فَقَالَ: هَذِهِ امْرَأَةٌ حَامِلٌ بِصَبِيٍّ. فَلَمَّا وَلَدَتْ وَلَدَتْ كَمَا قَالَ، فَسُئِلَ: بِمَ عَرَفْتَ ذَلِكَ ؟ قَالَ: سَمِعْتُ صَوْتَهَا وَنَفَسُهَا مَعَهُ، فَعَلِمْتُ أَنَّهَا حَامِلٌ، وَفِي صَوْتِهَا صَحَلٌ، فَعَلِمْتُ أَنَّهُ غُلَامٌ. قَالُوا: ثُمَّ مَرَّ يَوْمًا بِبَعْضِ الْمَكَاتِبِ، فَإِذَا صَبِيٌّ هُنَالِكَ فَقَالَ: إِنْ كُنْتُ أَدْرِي شَيْئًا فَهَذَا الصَّبِيُّ ابْنُ تِلْكَ الْمَرْأَةِ فَإِذَا هُوَ ابْنُهَا. وَقَالَ مَالِكٌ بسنده عَنْ أَبِي بَكْرٍ قَالَ: شَهِدَ رَجُلٌ عِنْدَ إِيَاسٍ فَقَالَ لَهُ: مَا اسْمُكَ ؟ فَقَالَ: أَبُو الْعَنْقَزِ. فَلَمْ يَقْبَلْ شَهَادَتَهُ. وَقَالَ الثَّوْرِيُّ عَنِ الْأَعْمَشِ: دَعَوْنِي إِلَى إِيَاسٍ فَإِذَا رَجُلٌ كُلَّمَا فَرَغَ مِنْ حَدِيثٍ أَخَذَ فِي آخِرَ. وَقَالَ إِيَاسٌ: كُلُّ رَجُلٍ لَا يَعْرِفُ عَيْبَ نَفْسِهِ فَهُوَ أَحْمَقُ. فَقِيلَ لَهُ: فَمَا عَيْبُكَ ؟ قَالَ: كَثْرَةُ الْكَلَامِ. قَالُوا: وَلَمَّا مَاتَتْ أُمُّهُ بَكَى، فَقِيلَ لَهُ فِي ذَلِكَ، فَقَالَ: كَانَ لِي بَابَانِ مَفْتُوحَانِ إِلَى الْجَنَّةِ، فَغُلِقَ أَحَدُهُمَا. وَقَالَ أَبُوهُ: إِنَّ النَّاسَ يَلِدُونَ أَبْنَاءً، وَوَلَدْتُ أَبًا. وَكَانَ أَصْحَابُهُ يَجْلِسُونَ حَوْلَهُ، وَيَكْتُبُونَ عَنْهُ الْفِرَاسَةَ، فَبَيْنَمَا هُمْ حَوْلَهُ جُلُوسٌ، إِذْ نَظَرَ إِلَى رَجُلٍ قَدْ جَاءَ، فَجَلَسَ عَلَى دَكَّةِ حَانُوتٍ، وَجَعَلَ كُلَّمَا مَرَّ أَحَدٌ يَنْظُرُ إِلَيْهِ، ثُمَّ قَامَ فَنَظَرَ فِي وَجْهِ رَجُلٍ، ثُمَّ عَادَ، فَقَالَ لِأَصْحَابِهِ: هَذَا فَقِيهُ كُتَّابٍ قَدْ أَبَقَ لَهُ غُلَامٌ أَعْوَرُ فَهُوَ يَتَطَلَّبُهُ. فَقَامُوا إِلَى ذَلِكَ الرَّجُلِ فَسَأَلُوهُ، فَوَجَدُوهُ كَمَا قَالَ إِيَاسٌ فَقَالُوا لِإِيَاسٍ: مِنْ أَيْنَ عَرَفْتَ ذَلِكَ ؟ فَقَالَ: لَمَّا جَلَسَ عَلَى دَكَّةِ الْحَانُوتِ عَلِمْتُ أَنَّهُ ذُو وِلَايَةٍ، ثُمَّ نَظَرْتُ فَإِذَا هُوَ لَا يَصْلُحُ إِلَّا لِفَقَاهَةِ الْمَكْتَبِ، ثُمَّ جَعَلَ يَنْظُرُ إِلَى كُلِّ مَنْ يَمُرُّ، فَعَرَفْتُ أَنَّهُ قَدْ فَقَدَ غُلَامًا، ثُمَّ لَمَّا قَامَ فَنَظَرَ إِلَى وَجْهِ ذَلِكَ الرَّجُلِ مِنَ الْجَانِبِ الْآخَرِ، عَرَفْتُ أَنَّ غُلَامَهُ أَعْوَرُ. وَقَدْ أَوْرَدَ ابْنُ خَلِّكَانَ أَشْيَاءَ كَثِيرَةً فِي تَرْجَمَتِهِ، مِنْ ذَلِكَ أَنَّهُ قَالَ: شَهِدَ عِنْدِي رَجُلٌ فِي بُسْتَانٍ، فَقُلْتُ لَهُ: كَمْ عَدَدُ أَشْجَارِهِ ؟ فَقَالَ: كَمْ عَدَدُ جُذُوعِ هَذَا الْمَجْلِسِ الَّذِي أَنْتَ فِيهِ مِنْ مُدَّةِ سِنِينَ ؟ فَقُلْتُ: لَا أَدْرِي. وَأَقْرَرْتُ شَهَادَتَهُ. قَالَ خَلِيفَةُ وَغَيْرُ وَاحِدٍ: تُوفِّيَ بِوَاسِطَ سَنَةَ ثِنْتَيْنِ وَعِشْرِينَ وَمِائَةٍ. زُبَيْدٌ الْيَامِيُّ زُبَيْدٌ الْيَامِيُّ: أَدْرَكَ ابْنَ عُمَرَ وَأَنَسًا، وَكَانَ عَابِدًا ثِقَةً دَيِّنًا، كَانَ يَقُولُ سَعِيدُ بْنُ جُبَيْرٍ: لَوْ خُيِّرْتُ عَبْدًا أَلْقَى اللَّهَ فِي صَلَاحِهِ لَاخْتَرْتُ زُبَيْدًا الْيَامِيَّ. عَنِ ابْنِ شُبْرُمَةَ، قَالَ: كَانَ زُبَيْدٌ الْيَامِيُّ يُجَزِّئُ اللَّيْلَ ثَلَاثَةَ أَجْزَاءٍ: جُزْءًا عَلَيْهِ، وَجُزْءًا عَلَى عَبْدِ الرَّحْمَنِ ابْنِهِ، وَجُزْءًا عَلَى عَبْدِ اللَّهِ ابْنِهِ، فَكَانَ زُبَيْدٌ يُصَلِّي ثُلُثَ اللَّيْلِ ثُمَّ يَقُولُ لِأَحَدِهِمَا: قُمْ، فَإِنْ تَكَاسَلَ صَلَّى جُزْأَهُ، ثُمَّ يَقُولُ لِلْآخَرِ: قُمْ، فَإِنَّ تَكَاسَلَ صَلَّى جُزْأَهُ، فَيُصَلِّي اللَّيْلَ كُلَّهُ. أَخْبَرَنَا مُحَمَّدُ بْنُ أَبِي الْقَاسِمِ بِإِسْنَادِهِ عَنْ سُفْيَانَ، قَالَ: كَانَ زُبَيْدٌ إِذَا كَانَتْ لَيْلَةٌ مَطِيرَةٌ أَخَذَ شُعْلَةً مِنَ النَّارِ فَطَافَ عَلَى عَجَائِزِ الْحَيِّ فَقَالَ: أَوْلَفَ عَلَيْكُمْ بَيْتٌ؟ أَتُرِيدُونَ نَارًا؟ فَإِذَا أَصْبَحَ طَافَ عَلَى عَجَائِزِ الْحَيِّ: أَلَكُمْ فِي السُّوقِ حَاجَةٌ؟! أَوْ: تُرِيدُونَ شَيْئًا؟! قَالَ أَحْمَدُ: بسنده عَنْ سُفْيَانَ، قَالَ: دَخَلْنَا عَلَى زُبَيْدٍ نَعُودُهُ، فَقُلْنَا: شَفَاكَ اللَّهُ، فَقَالَ: أَسْتَجِيرُ اللَّهَ. تُوُفِّيَ زُبَيْدٌ فِي هَذِهِ السَّنَةِ، وَكَانَ طَلْحَةُ أَسَنَّ مِنْهُ بِعَشْرِ سِنِينَ، فَاسْتَوْفَى زُبَيْدٌ عَشْرَ سِنِينَ ثُمَّ مَاتَ. سَيَّارُ بْنُ دِينَارٍ سَيَّارُ بْنُ دِينَارٍ -وَيُقَالُ: ابْنُ وَرْدَانَ- أَبُو الْحَكَمِ الْقَسْرِيُّ: رَوَى عَنْ طَارِقِ] بْنِ شِهَابٍ، وَالشَّعْبِيِّ، وَأَبِي وَائِلٍ، وَأَبِي حَازِمٍ، وَكَانَ شَدِيدَ الْحُزْنِ كَثِيرَ الْبُكَاءِ. وَقَالَ: إِنَّ الْفَرَحَ بِالدُّنْيَا وَالْحُزْنَ بِالْآخِرَةِ لَا يَجْتَمِعَانِ فِي قَلْبِ عَبْدٍ، إِذَا سَكَنَ أَحَدُهُمَا الْقَلْبَ خَرَجَ الْآخَرُ. عن وَهْبُ بْنُ بَقِيَّةَ، قَالَ: أَخْبَرَنِي حُسَيْنُ بْنُ زِيَادٍ، قَالَ: بَعَثَ بَعْضُ الْقُضَاةِ إِلَى سَيَّارٍ بِوَاسِطَ، فَأَتَاهُ فَقَالَ لَهُ: لِمَ لَا تَجِيءُ إِلَيْنَا؟ فَقَالَ لَهُ: إِنْ أَدْنَيْتَنِي فَتَنْتَنِي، وَإِنْ بَاعَدْتَنِي غَمَمْتَنِي، وَلَيْسَ عِنْدَكَ مَا أَرْجُو، وَلَا عِنْدِي مَا أَخَافُكَ عَلَيْهِ. ثُمَّ قَامَ. قَالَ أَسْلَمُ: وَحَدَّثَنِي عَبْدُ الْحَمِيدِ بْنُ بَيَانٍ، قَالَ: سَمِعْتُ أَبِي يَقُولُ: خَرَجَ سَيَّارُ بْنُ يَسَارٍ إِلَى الْبَصْرَةِ، فَقَامَ يُصَلِّي إِلَى سَارِيَةٍ فِي الْمَسْجِدِ الْجَامِعِ، وَكَانَ حَسَنَ الصَّلَاةِ وَعَلَيْهِ ثِيَابٌ جِيَادٌ، فَرَأْهُ مَالِكُ بْنُ دِينَارٍ فَجَلَسَ إِلَيْهِ، فَسَلَّمَ سَيَّارٌ، فَقَالَ لَهُ مَالِكٌ: هَذِهِ الصَّلَاةُ وَهَذِهِ الثِّيَابُ؟ فَقَالَ لَهُ سَيَّارٌ: ثِيَابِي هَذِهِ تَرْفَعُنِي عِنْدَكَ أَوْ تَضَعُنِي؟ قَالَ: تَضَعُكَ، قَالَ: هَذَا أَرَدْتُ، ثُمَّ قَالَ لَهُ: يَا مَالِكُ، إِنِّي لَأَحْسَبُ ثَوْبَيْكَ هَذَيْنِ قَدْ أَنْزَلَاكَ مِنْ نَفْسِكَ مَا لَمْ يُنْزِلْكَ مِنَ اللَّهِ، فَبَكَى مَالِكٌ وَقَالَ لَهُ: أَنْتَ سَيَّارٌ؟ قَالَ: نَعَمْ، فَعَانَقَهُ. وَفِي رِوَايَةٍ: جَاءَ مَالِكٌ فَقَعَدَ بَيْنَ يَدَيْهِ. عَبْدُ الْمَلِكِ بْنُ حَبِيبٍ، أَبُو عِمْرَانَ الْجَوْنِيُّ عَبْدُ الْمَلِكِ بْنُ حَبِيبٍ، أَبُو عِمْرَانَ الْجَوْنِيُّ: أَسْنَدَ عَنْ أَنَسٍ، وَجُنْدُبِ بْنِ عَبْدِ اللَّهِ، وَعَائِذِ بْنِ عَمْرٍو، وَأَبِي بَرْزَةَ، وَكَانَ عَالِمًا مُتَعَبِّدًا. قَالَ أَبُو بَكْرٍ الْقُرَشِيُّ: بسنده كَانَ أَبُو عِمْرَانَ الْجَوْنِيُّ إِذَا سَمِعَ الْأَذَانَ تَغَيَّرَ لَوْنُهُ وَفَاضَتْ عَيْنَاهُ. عُثْمَانُ بْنُ أَبِي دَهْرَشٍ الْمَكِّيُّ عُثْمَانُ بْنُ أَبِي دَهْرَشٍ الْمَكِّيُّ: يَرْوِي عَنْ رَجُلٍ مِنَ الصَّحَابَةِ، رَوَى عَنْهُ ابْنُ عُيَيْنَةَ. عَنْ عَبْدِ اللَّهِ بْنِ الْمُبَارَكِ، عَنْ عُثْمَانَ بْنِ أَبِي دَهْرَشٍ: أَنَّهُ كَانَ إِذَا رَأَى الْفَجْرَ أَقْبَلَ عَلَيْهِ تَنَبَّهَ وَقَالَ: أَسِيرُ الْآنَ مَعَ النَّاسِ وَلَا أَدْرِي مَا أَجْنِي عَلَى نَفْسِي. وَقَالَ عُثْمَانُ: مَا صَلَّيْتُ صَلَاةً قَطُّ إِلَّا اسْتَغْفَرْتُ اللَّهَ عَزَّ وَجَلَّ مِنْ تَقْصِيرِي فِيهَا. 664 - مَسْلَمَةُ بْنُ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ، كُنْيَتُهُ أَبُو سَعِيدٍ: كَانَ شُجَاعًا جَوَادًا ذَا رَأْيٍ وَحَزْمٍ وَفَضْلٍ، وَغَزَا غَزَوَاتٍ، وَكَانَ حَسَنَ التَّدْبِيرِ. قَالَ: مَا لُمْتُ نَفْسِي عَلَى خَطَأٍ افْتَتَحْتُهُ بِحَزْمٍ، وَلَا حَمِدْتُهَا عَلَى صَوَابٍ افْتَتَحْتُهُ بِعَجْزٍ. وَإِنَّمَا زَوَتْ عَنْهُ بَنُو أُمَيَّةَ؛ لِأَنَّ أُمَّهُ أُمُّ وَلَدٍ. [تُوُفِّيَ فِي هَذِهِ السَّنَةِ]. وَفِيهَا مَاتَ مُحَمَّدُ بْنُ الْمُنْكَدِرِ بْنِ عَبْدِ اللَّهِ أَبُو بَكْرٍ التَّيْمِيُّ، تَيْمُ قُرَيْشٍ، وَقِيلَ: مَاتَ سَنَةَ ثَلَاثِينَ، وَقِيلَ: إِحْدَى وَثَلَاثِينَ، وَكُنْيَتُهُ أَبُو بَكْرٍ، وَيَزِيدُ بْنُ عَبْدِ اللَّهِ بْنِ قِسْطٍ، وَيَعْقُوبُ بْنُ عَبْدِ اللَّهِ بْنِ الْأَشَجِّ.
✧ Among the notable figures who died in the year one hundred and twenty-two AH is Iyās al-Dhakī. IYĀS AL-DHAKĪ He is Iyās b. Muʿāwiyah b. Qurrah b. Iyās b. Hilāl b. Riʾāb b. ʿAbd b. Durayd b. Aws b. Suwāʾah b. ʿAmr b. Sāriyah b. Thaʿlabah b. Dhubyān b. Thaʿlabah b. Aws b. ʿUthmān b. ʿAmr b. Udd b. Ṭābikhah b. Ilyās b. Muḍar b. Nizār b. Maʿadd b. ʿAdnān. Thus Khalīfah b. Khayyāṭ gave his lineage, though something else is said about his lineage. He is Abū Wāthilah al-Muzanī, the judge of Basra, and he was a Tābiʿī; his grandfather was a Companion. His intelligence was proverbial. Narrations of Iyās b. Muʿāwiyah: he narrated from his father, from his grandfather, as a marfūʿ tradition concerning modesty; from Anas, Saʿīd b. Jubayr, Saʿīd b. al-Musayyab, Nāfiʿ, and Abū Mijlaz. From him narrated the two Ḥammāds, Shuʿbah, al-Aṣmaʿī, and others. Muḥammad b. Sīrīn said of him: “Truly he is discerning, truly he is discerning.” Muḥammad b. Saʿd, al-ʿIjlī, Ibn Maʿīn, and al-Nasāʾī said: “He is trustworthy (thiqah).” Ibn Saʿd added: “He was a wise and astute man.” Al-ʿIjlī added: “He was a jurist, chaste.” The jurisprudence of Iyās b. Muʿāwiyah: He came to Damascus in the days of ʿAbd al-Malik b. Marwān, and he visited ʿUmar b. ʿAbd al-ʿAzīz, and another time when ʿAdī b. Arṭāh removed him from the judgeship of Basra. Abū ʿUbaydah and others said: Iyās, while a young man, brought a case along with an old man before the judge of ʿAbd al-Malik b. Marwān in Damascus. The judge said to him: “He is an old man and you are young, so do not address him as an equal.” Iyās replied: “If he is old, the truth is older than him.” The judge said: “Be silent.” Iyās said: “Who will speak my argument if I am silent?” The judge said: “I do not think you will speak truth in this assembly of mine until you leave.” Iyās said: “I bear witness that there is no god but God.” Another version adds: The judge said: “I think you are only wronging him.” Iyās said: “I did not leave my house because of the judge's opinion.” The judge rose, went in to ʿAbd al-Malik and told him the story. ʿAbd al-Malik said: “Fulfill his need and expel him from Damascus this very hour; he will corrupt the people for me.” Some said: When ʿAdī b. Arṭāh removed him from the judgeship of Basra, he fled from him to ʿUmar b. ʿAbd al-ʿAzīz, but found that he had died. He used to sit in a circle in the mosque of Damascus. A man from the Banū Umayyah spoke and Iyās answered him back, so the Umayyad was harsh to him. Iyās got up. It was said to the Umayyad: “This is Iyās b. Muʿāwiyah al-Muzanī.” When he came back the next day, the Umayyad apologized to him, saying: “I did not know you. You sat with us in the clothes of commoners and spoke to us with the speech of nobles, and we could not bear that.” Yaʿqūb b. Sufyān said with his chain from Ibn Shawdhab: It used to be said: “Every hundred years a man of complete intellect is born.” They used to consider Iyās b. Muʿāwiyah one of them. Al-ʿIjlī said: Three women once entered upon Iyās. When he saw them he said: “One of them is a nursing mother, another is a virgin, and the other is a previously married woman.” It was said to him: “How did you know that?” He said: “The nursing mother, when she sat down, held her breast with her hand; the virgin, when she entered, did not turn to anyone; the previously married woman, when she entered, looked around and cast her eyes about.” Yūnus b. Ḥabīb said with his chain from Ḥammād b. Salamah: I heard Iyās b. Muʿāwiyah say: “I recognize the night on which I was born: my mother placed a large bowl over my head.” Al-Madāʾinī said: Iyās b. Muʿāwiyah said to his mother: “What is the thing I heard while you were pregnant with me that had a loud crash?” She said: “That, my son, was a basin that fell from the upper part of the house to the lower part. I was startled and gave birth to you at that hour.” Abū Bakr al-Kharāʾiṭī, from ʿUmar b. Shabbah al-Numayrī, said: It reached me that Iyās b. Muʿāwiyah said: “It would not please me to tell a lie that no one would know about except my father Muʿāwiyah, and for which I would not be called to account on the Day of Resurrection, even if I were given the entire world with all its contents.” Abū Bakr b. Abī al-Dunyā said with his chain from Iyās b. Muʿāwiyah: “I have not contended with any of the people of desires with my full intellect except the Qadarīs. I said to them: 'Tell me about injustice—what is it?' They said: 'A person taking what is not his.' I said: 'But God owns everything.'” Some said, from Iyās: “I was in the kuttāb as a boy, and the Christian children began laughing at the Muslims, saying: 'They claim that there is no leftover residue from the food of the people of Paradise.' I said to the teacher, who was a Christian: 'Do you not claim that some food is converted into nourishment for the body?' He said: 'Yes.' I said: 'What do you reject about God making all the food of the people of Paradise nourishment for their bodies?' His teacher said to him: 'You are nothing but a devil.'” What Iyās said as a child with his intellect has been affirmed by the authentic ḥadīth about the description of the people of Paradise: that their food turns into belching and sweat like musk, and the stomach stays lean. Sufyān b. Ḥusayn said: Iyās came to Wāsiṭ, and Ibn Shubrumah came to him with questions he had prepared. He said: “Will you permit me to ask you?” He said: “Ask, though I became suspicious when you asked permission.” He asked him about seventy questions, and Iyās answered them, and they differed only in four questions, in which Iyās brought him back to his own opinion. Then Iyās said to him: “Do you read the Qur'an?” He said: “Yes.” He said: “Do you memorize His words: 'This day I have perfected your religion for you' [al-Māʾidah: 3]?” He said: “Yes, and what is before it and after it.” He said: “Has this verse left any room for the opinion of the family of Shubrumah?” ʿAbbās said with his chain from ʿUmar b. ʿAlī: A man said to Iyās b. Muʿāwiyah: “O Abū Wāthilah, until when will people remain? Until when will people beget and die?” He said to his companions: “Answer him.” They had no answer. Iyās said: “Until the two numbers are completed: the number of the people of Paradise and the number of the people of the Fire.” Some said: Iyās b. Muʿāwiyah hired a mount from Syria heading for the pilgrimage, and Ghaylān al-Qadarī rode with him in the same litter, neither of them knowing the other. They remained three days without speaking to each other. After three days they talked and recognized each other, and each was astonished at being together with the other because of the difference in their beliefs about qadar. Iyās said to him: “The people of Paradise say when they enter Paradise: 'Praise be to God who guided us to this, and we would never have been guided had God not guided us' [al-Aʿrāf: 43], and the people of the Fire say: 'Our Lord, our misery overcame us' [al-Muʾminūn: 106], and the angels say: 'Glory be to You, we have no knowledge except what You have taught us' [al-Baqarah: 32].” Then he mentioned to him Arabic poems and non-Arab proverbs that affirm predestination. Later, Iyās and Ghaylān met again in the presence of ʿUmar b. ʿAbd al-ʿAzīz, who held a debate between them. Iyās defeated him and kept pressing him until Ghaylān admitted his inability and showed repentance. ʿUmar b. ʿAbd al-ʿAzīz prayed against him if he was lying, and God answered him, for Ghaylān was later seized, killed, and crucified. To God belongs praise and favor. From the words of al-Ḥasan: “That there be in a man's deeds more than his words is better than that there be in his words more than his deeds.” From the admonitions of Iyās b. Muʿāwiyah: Sufyān b. Ḥusayn said: I mentioned a man disparagingly in the presence of Iyās b. Muʿāwiyah. He looked at my face and said: “Have you fought the Byzantines?” I said: “No.” He said: “The Sind, the Indians, the Turks?” I said: “No.” He said: “The Byzantines, the Sind, the Indians, and the Turks are safe from you, but your Muslim brother is not safe from you!” He said: “I never did it again after that.” Al-Aṣmaʿī said from his father: I saw Iyās b. Muʿāwiyah in the house of Thābit al-Bunānī. He was reddish, long-armed, with coarse clothes, adjusting his turban. He dominated the conversation, and no one could talk with him. Someone said to him: “There is no fault in you except that you talk too much.” He said: “Do I speak truth or falsehood?” It was said: “Truth.” He said: “The more truth increases, the better.” Someone blamed him for wearing coarse clothes, and he said: “I wear a garment that serves me, not a garment that I serve.” Al-Aṣmaʿī said: Iyās b. Muʿāwiyah said: “The noblest trait of a man is truthfulness of tongue. Whoever lacks the virtue of truthfulness has been bereft of the most honorable of his character traits.” Some said: A man asked Iyās about nabīdh, and he said: “It is forbidden.” The man said: “Tell me about water.” He said: “It is lawful.” He said: “What about dodder (kushūth)?” He said: “Lawful.” He said: “What about dates?” He said: “Lawful.” He said: “Then why does it become forbidden when they are combined?” Iyās said: “Tell me, if I threw this handful of dust at you, would it hurt you?” He said: “No.” He said: “This handful of straw?” He said: “No.” He said: “This scoop of water?” He said: “No.” He said: “Tell me, if I mixed this with this, and this with this, until it became mud, then hardened into stone, then threw it at you, would it hurt you?” He said: “Yes, by God, it would kill me.” He said: “So likewise those things when they combine.” Al-Madāʾinī said: ʿUmar b. ʿAbd al-ʿAzīz sent ʿAdī b. Arṭāh to Basra as governor, and ordered him to bring together Iyās and al-Qāsim b. Rabīʿah al-Jawshanī, and whichever was more learned in jurisprudence was to be given the judgeship. Iyās, wanting not to be appointed, said: “O man, ask the two jurists of Basra: al-Ḥasan and Ibn Sīrīn.” Iyās did not visit them. Al-Qāsim realized that if he asked them, they would point to Iyās. So al-Qāsim said to ʿAdī: “By God, besides whom there is no god, Iyās is better than me, more learned than me, and more knowledgeable in judging. If I am truthful, appoint him; if I am lying, then it is not fitting that I should hold the office.” Iyās said: “This is a man who was made to stand on the brink of Hell and ransomed himself from it with a false oath, seeking God's forgiveness for it.” ʿAdī said: “Since you have discerned this, I appoint you as judge.” He remained for a year judging between people and reconciling them; when the truth became clear to him he ruled by it. Then he fled to ʿUmar b. ʿAbd al-ʿAzīz in Damascus and asked to be excused from the judgeship. After him ʿAdī appointed al-Ḥasan al-Baṣrī. His appointment of Iyās b. Muʿāwiyah as judge of Basra: They said: When Iyās assumed the judgeship in Basra, the scholars rejoiced at him, so much so that Ayyūb said: “They have struck it with its own stone.” Al-Ḥasan and Ibn Sīrīn came and greeted him. Iyās wept and mentioned the ḥadīth: “Judges are three: two in the Fire and one in Paradise.” Al-Ḥasan said: “God Most High has said: 'And David and Solomon, when they gave judgment concerning the field' up to His words: 'And to each We gave judgment and knowledge' [al-Anbiyāʾ: 78–79].” They said: Then he sat for the people in the mosque, and the people gathered for disputes. He did not rise until he had settled seventy cases, so much so that he was compared to Shurayḥ the judge. It is related that when something was unclear to him, he would send to Muḥammad b. Sīrīn and ask him about it. Iyās said: “I speak with people with half my intellect, but when two litigants come to me, I gather my entire intellect.” A man said to him: “You are pleased with your own opinion.” He said: “If I were not, I would not judge by it.” Another said to him: “There are traits in you that do not please me.” He said: “What are they?” He said: “You judge before you understand, you sit with everyone, and you wear coarse clothes.” He said to him: “Which is more: three or two?” He said: “Three.” He said: “How quickly you understood and answered.” The man said: “Does anyone not know this?” He said: “So it is with what I judge. As for my sitting with everyone, sitting with someone who knows my worth is dearer to me than sitting with someone who does not know my worth. As for clothes, I wear of them what protects me, not what I protect.” They said: Two men brought a case before him. One had deposited money with the other, and the other denied it. Iyās said to the depositor: “Where did you deposit it?” He said: “At a tree in a garden.” He said: “Go to it and stand by it; perhaps you will remember.” He went. The other remained seated. Iyās continued judging between people while observing him. Then he summoned him and said: “Has your companion reached it yet?” He said: “Not yet, may God set you right.” Iyās said: “Rise, O enemy of God, and pay him his due, or I will make an example of you.” The man came and went with him, and he handed over his deposit in full. Another man came to him and said: “I deposited money with so-and-so, and he has denied me.” Iyās said: “Go now and come to me tomorrow.” He immediately sent for the denying man and said to him: “We have gathered some money here; keep it for us in a secure place.” He said: “I hear and obey.” He said: “Go now and come to me tomorrow.” The next morning the rightful owner came to Iyās, who said: “Go now to him and say: 'Give me my due, or I will take you to the judge.'” He went and said that. The man feared that the judge would not deposit with him, so he paid him his due. He came to Iyās and informed him. Then the other man came the next day hoping to receive the deposit, but Iyās rebuked him and drove him away, saying: “You are a traitor.” Two men brought a case before him concerning a slave girl. The buyer claimed she was weak-minded. Iyās said to her: “Which of your legs is longer?” She said: “This one.” He said: “Do you remember the night you were born?” She said: “Yes.” He said to the seller: “Take her back, take her back.” Ibn ʿAsākir related that Iyās heard a woman's voice from her house and said: “This is a woman pregnant with a boy.” When she gave birth, it was as he said. He was asked: “How did you know that?” He said: “I heard her voice and her breathing with it, so I knew she was pregnant; and in her voice there was a harshness, so I knew it was a boy.” They said: Then one day he passed by a school and saw a boy there. He said: “If I know anything, this boy is the son of that woman.” And it was her son. Mālik said with his chain from Abū Bakr: A man testified before Iyās, and he said to him: “What is your name?” He said: “Abū al-ʿAnqaz.” He did not accept his testimony. Al-Thawrī said from al-Aʿmash: They called me to Iyās, and there was a man who, whenever he finished one topic, began another. Iyās said: “Every man who does not know his own fault is a fool.” It was said to him: “What is your fault?” He said: “Talking too much.” They said: When his mother died, he wept. It was said to him about that. He said: “I had two open doors to Paradise, and one of them has been closed.” His father said: “People beget sons, but I begot a father.” His companions used to sit around him and write down from him [the science of] physiognomy. While they were sitting around him, he looked at a man who had come and sat on the bench of a shop, and every time someone passed he looked at him. Then he stood up, looked at the face of a man, then returned. He said to his companions: “This is a teacher of a kuttāb whose one-eyed slave has run away, and he is searching for him.” They went to that man and asked him, and they found him just as Iyās had said. They said to Iyās: “How did you know that?” He said: “When he sat on the shop’s bench, I knew that he was someone with authority. Then I looked and saw that he was suited only for teaching in an elementary school. Then he kept looking at everyone who passed, so I knew that he had lost a slave. Then when he stood up and looked at that man’s face from the other side, I knew that his slave was one-eyed.” Ibn Khallikān mentioned many things in his biography. Among them is that he said: “A man testified before me concerning a garden. I said to him: ‘How many trees does it have?’ He said: ‘How many beams have there been in this council in which you sit for a number of years?’ I said: ‘I do not know.’ And I accepted his testimony.” Khalīfah and more than one said: He died in Wāsiṭ in the year one hundred and twenty-two. Zubayd al-Yāmī Zubayd al-Yāmī: He met Ibn ʿUmar and Anas, and he was a devout worshipper, trustworthy, and religious. Saʿīd ibn Jubayr used to say: “If I were to choose a servant to meet Allah in his righteousness, I would choose Zubayd al-Yāmī.” From Ibn Shubrumah, who said: Zubayd al-Yāmī used to divide the night into three parts: one part for himself, one part for his son ʿAbd al-Raḥmān, and one part for his son ʿAbd Allāh. Zubayd would pray one third of the night, then he would say to one of them: “Get up,” and if he was sluggish, he would pray his portion himself. Then he would say to the other: “Get up,” and if he was sluggish, he would pray his portion himself, and so he would pray the entire night. Muḥammad ibn Abī al-Qāsim informed us with his chain of transmission from Sufyān, who said: On a rainy night, Zubayd would take a flame of fire and go around among the old women of the tribe, saying: “Has any house leaked on you? Do you want fire?” And when morning came, he would go around among the old women of the tribe: “Do you have any need in the market?” or “Do you want anything?” Aḥmad said with his chain of transmission from Sufyān, who said: We entered upon Zubayd to visit him in illness, and we said: “May Allah heal you.” He said: “I seek refuge with Allah.” Zubayd died in this year. Ṭalḥah was ten years older than him, and Zubayd reached the full ten years and then died. Sayyār ibn Dīnār Sayyār ibn Dīnār — and it is said: Ibn Wardān — Abū al-Ḥakam al-Qasrī: He narrated from Ṭāriq ibn Shihāb, al-Shaʿbī, Abū Wāʾil, and Abū Ḥāzim. He was intensely sorrowful and wept much. He said: “Joy in this world and sorrow for the Hereafter do not combine in a servant’s heart. When one of them dwells in the heart, the other departs.” From Wahb ibn Baqiyyah, who said: Ḥusayn ibn Ziyād informed me, saying: Some judge sent for Sayyār in Wāsiṭ, and he came to him. He said to him: “Why do you not come to us?” He replied: “If you bring me near, you will tempt me; and if you keep me far, you will grieve me. You do not have what I hope for, and I do not have anything over which I fear you.” Then he stood up. Aslam said: ʿAbd al-Ḥamīd ibn Bayān narrated to me, saying: I heard my father say: Sayyār ibn Yasār went out to al-Baṣrah and stood praying toward a column in the congregational mosque. His prayer was excellent, and he wore fine clothes. Mālik ibn Dīnār saw him and sat down before him. Sayyār finished his prayer and greeted, and Mālik said to him: “Such prayer and such clothes?” Sayyār said to him: “Do these clothes of mine raise me in your estimation or lower me?” He said: “They lower you.” He said: “That is what I intended.” Then he said to him: “O Mālik, I think these two garments of yours have lowered you in your own estimation in a way they have not lowered you before Allah.” Mālik wept and said to him: “Are you Sayyār?” He said: “Yes,” and he embraced him. In another narration: Mālik came and sat before him. ʿAbd al-Malik ibn Ḥabīb, Abū ʿImrān al-Jawnī ʿAbd al-Malik ibn Ḥabīb, Abū ʿImrān al-Jawnī: He narrated with chains from Anas, Jundub ibn ʿAbd Allāh, ʿĀʾidh ibn ʿAmr, and Abū Barzah. He was a learned and devout worshipper. Abū Bakr al-Qurashī said with his chain of transmission: When Abū ʿImrān al-Jawnī heard the call to prayer, his color changed and his eyes overflowed. ʿUthmān ibn Abī Dahrash al-Makkī ʿUthmān ibn Abī Dahrash al-Makkī: He narrated from a man among the Companions, and Ibn ʿUyaynah narrated from him. From ʿAbd Allāh ibn al-Mubārak, from ʿUthmān ibn Abī Dahrash: When he saw the dawn, he turned to it with alertness and said: “Now I will travel with the people, and I do not know what I am bringing upon myself.” ʿUthmān said: “I have never prayed a prayer except that I asked Allah, Mighty and Majestic, for forgiveness for my shortcomings in it.” 664 — Maslamah ibn ʿAbd al-Malik ibn Marwān, his kunyah is Abū Saʿīd: He was courageous, generous, of sound judgment, firmness, and virtue. He went on many military expeditions and was excellent in planning. He said: “I have never blamed myself for an error that I began with firmness, nor have I praised myself for a right action that I began with incapacity.” The Umayyads held him back only because his mother was an umm walad. [He died in this year.] In this year died Muḥammad ibn al-Munkadir ibn ʿAbd Allāh, Abū Bakr al-Taymī, of Taym of Quraysh. It is also said that he died in the year one hundred and thirty, and it is said one hundred and thirty-one. His kunyah is Abū Bakr. And Yazīd ibn ʿAbd Allāh ibn Qisṭ, and Yaʿqūb ibn ʿAbd Allāh ibn al-Ashajj.
Tarikh (al-Tabari) 2581No grade recorded
صُلْحِ نَصْرِ بْنِ سَيَّارٍ مَعَ الصُّغْدِ فِي سَنَةُ ثَلَاثٍ وَعِشْرِينَ وَمِائَةٍ صَالَحَ نَصْرُ بْنُ سَيَّارٍ الصُّغْدَ. وَسَبَبُ ذَلِكَ أَنَّ خَاقَانَ لَمَّا قُتِلَ فِي وِلَايَةِ أَسَدٍ تَفَرَّقَتِ التُّرْكُ فِي غَارَةِ بَعْضِهَا عَلَى بَعْضٍ، فَطَمِعَ أَهْلُ الصُّغْدِ فِي الرَّجْعَةِ إِلَيْهَا، وَانْحَازَ قَوْمٌ مِنْهُمْ إِلَى الشَّاشِ، فَلَمَّا وَلِيَ نَصْرُ بْنُ سَيَّارٍ أَرْسَلَ إِلَيْهِمْ يَدْعُوهُمْ إِلَى الرُّجُوعِ إِلَى بِلَادِهِمْ وَأَعْطَاهُمْ مَا أَرَادُوا، وَكَانُوا يَنَالُونَ شُرُوطًا أَنْكَرَهَا أُمَرَاءُ خُرَاسَانَ، مِنْهَا: أَنْ لَا يُعَاقَبَ مَنْ كَانَ مُسْلِمًا فَارْتَدَّ عَنِ الْإِسْلَامِ، وَلَا يُعَدَّى عَلَيْهِمْ فِي دَيْنٍ لِأَحَدٍ مِنَ النَّاسِ، وَلَا يُؤْخَذُ أُسَرَاءُ الْمُسْلِمِينَ مِنْ أَيْدِيهِمْ إِلَّا بِقَضِيَّةِ قَاضٍ وَشَهَادَةِ عُدُولٍ. فَعَابَ النَّاسُ ذَلِكَ عَلَى نَصْرِ بْنِ سَيَّارٍ وَقَالُوا لَهُ فِيهِ، فَقَالَ: لَوْ عَايَنْتُمْ شَوْكَتَهُمْ فِي الْمُسْلِمِينَ مِثْلَ مَا عَايَنْتُ مَا أَنْكَرْتُمْ ذَلِكَ. وَأَرْسَلَ رَسُولًا إِلَى هِشَامِ بْنِ عَبْدِ الْمَلِكِ فِي ذَلِكَ فَتَوَقَّفَ، ثُمَّ لَمَّا رَأَى أَنَّ هَؤُلَاءِ إِذَا اسْتَمَرُّوا عَلَى مُعَانَدَتِهِمْ لِلْمُسْلِمِينَ كَانَ ضَرَرُهُمْ أَشَدَّ، أَجَابَهُمْ إِلَى ذَلِكَ.
✧ The Peace Treaty of Naṣr b. Sayyār with Sughd In the year one hundred and twenty-three, Naṣr b. Sayyār made peace with Sughd. The reason for that was that when the Khāqān was killed during the governorship of Asad, the Turks dispersed, raiding one another, so the people of Sughd hoped to return to it, and a group of them withdrew to al-Shāsh. When Naṣr b. Sayyār became governor, he sent to them inviting them to return to their lands and gave them what they wanted. They obtained conditions which the governors of Khurāsān had disapproved of, among them: that no one who had been a Muslim and apostatized from Islam should be punished; that they should not be wronged regarding any debt owed to anyone; and that Muslim captives should not be taken from their hands except by the judgment of a qāḍī and the testimony of upright witnesses. The people criticized Naṣr b. Sayyār for that and spoke to him about it, and he said: 'If you had witnessed their power against the Muslims as I witnessed it, you would not have disapproved of that.' He sent a messenger to Hishām b. ʿAbd al-Malik about that, and he hesitated. Then, when he saw that if these people continued in their opposition to the Muslims, their harm would be more severe, he granted them that.
Tarikh (al-Tabari) 2582No grade recorded
وَفِي سنة ثلاث وعشرين ومائة أَوْفَدَ يُوسُفُ بْنُ عُمَرَ الْحَكَمَ بْنَ أَبِي الصَّلْتِ إِلَى هِشَامِ بْنِ عَبْدِ الْمَلِكِ يَسْأَلُهُ ضَمَّ خُرَاسَانَ إِلَيْهِ، وَعَزْلَ نَصْرِ بْنِ سَيَّارٍ؛ وَذَلِكَ أَنَّ وِلَايَةَ نَصْرٍ طَالَتْ، وَدَانَتْ لَهُ خُرَاسَانُ، فَحَسَدَهُ يُوسُفُ، وَأَمَرَ مَنْ قَدَحَ فِيهِ عِنْدَ هِشَامٍ بِالْكِبَرِ وقالوا بِأَنَّهُ وَإِنْ كَانَ شَهْمًا شُجَاعًا، إِلَّا أَنَّهُ قَدْ كَبِرَ وَضَعُفَ بَصَرُهُ فَلَا يَعْرِفُ الرَّجُلَ إِلَّا مِنْ قَرِيبٍ بِصَوْتِهِ، وَتَكَلَّمُوا فِيهِ كَلَامًا كَثِيرًا، فَوَجَّهَ هِشَامٌ إِلَى دَارِ الضِّيَافَةِ فَأَحْضَرَ مُقَاتِلَ بْنَ عَلِيٍّ السَّعْدِيَّ وَقَدْ قَدِمَ مِنْ خُرَاسَانَ وَمَعَهُ مِائَةٌ وَخَمْسُونَ مِنَ التُّرْكِ، فَسَأَلَهُ عَنِ الْحَكَمِ وَمَا وَلِيَ بِخُرَاسَانَ، فَقَالَ: وَلِيَ قَرْيَةً يُقَالُ لَهَا الْفَارِيَابَ سَبْعُونَ أَلْفًا خَرَاجُهَا، فَأَسَرَهُ الْحَارِثُ بْنُ سُرَيْجٍ فَعَرَكَ أُذُنَهُ وَأَطْلَقَهُ وَقَالَ: أَنْتَ أَهْوَنُ مِنْ أَنْ أَقْتُلَكَ. فَلَمْ يَعْزِلْ هِشَامٌ نَصْرَ بْنَ سَيَّارٍ عَنْ خُرَاسَانَ.
✧ In the year one hundred and twenty-three, Yūsuf b. ʿUmar sent al-Ḥakam b. Abī al-Ṣalt as an envoy to Hishām b. ʿAbd al-Malik, asking him to attach Khurāsān to his governorship and to dismiss Naṣr b. Sayyār. This was because Naṣr's governorship had lasted long and Khurāsān had become submissive to him, so Yūsuf envied him and instructed those who disparaged him before Hishām regarding his old age. They said that although he was energetic and brave, he had grown old and his eyesight had weakened so that he could not recognize a man except from close by his voice, and they spoke much against him. Hishām sent to the guesthouse and summoned Muqātil b. ʿAlī al-Saʿdī, who had arrived from Khurāsān with one hundred and fifty Turks. He asked him about al-Ḥakam and what he had governed in Khurāsān. He said: "He governed a village called al-Fāriyāb whose land tax was seventy thousand. Al-Ḥārith b. Surayj captured him, tweaked his ear, and released him, saying: 'You are too insignificant for me to kill.'" So Hishām did not dismiss Naṣr b. Sayyār from Khurāsān.
Tarikh (al-Tabari) 2583No grade recorded
وَفَاةِ عُقْبَةَ بْنِ الْحَجَّاجِ وَدُخُولِ بَلْجٍ الْأَنْدَلُسِ فِي سَنَةُ ثَلَاثٍ وَعِشْرِينَ وَمِائَةٍ تُوُفِّيَ عُقْبَةُ بْنُ الْحَجَّاجِ السَّلُولِيُّ أَمِيرُ الْأَنْدَلُسِ، فَقِيلَ: بَلْ ثَارَ بِهِ أَهْلُ الْأَنْدَلُسِ فَخَلَعُوهُ وَوَلَّوْا بَعْدَهُ عَبْدَ الْمَلِكِ بْنَ قَطَنٍ، وَهِيَ وِلَايَتُهُ الثَّانِيَةُ، وَكَانَتْ وِلَايَتُهُ فِي صَفَرٍ مِنْ هَذِهِ السَّنَةِ، وَكَانَتِ الْبَرْبَرُ قَدْ فَعَلَتْ بِإِفْرِيقِيَّةَ مَا ذَكَرْنَاهُ سَنَةَ سَبْعَ عَشْرَةَ وَمِائَةٍ، وَقَدْ حَصَرُوا بَلْجَ بْنَ بِشْرٍ الْعَبْسِيَّ حَتَّى ضَاقَ عَلَيْهِ وَعَلَى مَنْ مَعَهُ الْأَمْرُ وَاشْتَدَّ الْحَصْرُ، وَهُمْ صَابِرُونَ إِلَى هَذِهِ السَّنَةِ، فَأَرْسَلَ إِلَى عَبْدِ الْمَلِكِ بْنِ قَطَنٍ يَطْلُبُ مِنْهُ أَنْ يُرْسِلَ إِلَيْهِ مَرَاكِبَ يَجُوزُ فِيهَا هُوَ وَمَنْ مَعَهُ إِلَى الْأَنْدَلُسِ، وَذَكَرَ مَا أُنْزِلَ عَلَيْهِ مِنَ الشِّدَّةِ وَأَنَّهُمْ أَكَلُوا دَوَابَّهُمْ. فَامْتَنَعَ عَبْدُ الْمَلِكِ مِنْ إِدْخَالِهِمُ الْأَنْدَلُسِ وَوَعَدَهُمْ بِإِرْسَالِ الْمَدَدِ إِلَيْهِمْ، فَلَمْ يَفْعَلْ. فَاتَّفَقَ أَنَّ الْبَرْبَرَ قَوِيَتْ بِالْأَنْدَلُسِ، فَاضْطُرَّ عَبْدُ الْمَلِكِ إِلَى إِدْخَالِ بَلْجٍ وَمَنْ مَعَهُ، وَقِيلَ: إِنَّ عَبْدَ الْمَلِكِ اسْتَشَارَ أَصْحَابَهُ فِي جَوَازِ بَلْجٍ فَخَوَّفُوهُ مِنْ ذَلِكَ، فَقَالَ: أَخَافُ أَمِيرَ الْمُؤْمِنِينَ أَنْ يَقُولَ: أَهْلَكْتَ جُنْدِي، فَأَجَازَهُمْ وَشَرَطَ عَلَيْهِمْ أَنْ يُقِيمُوا سَنَةً وَيَرْجِعُوا إِلَى إِفْرِيقِيَّةَ، فَأَجَابُوهُ إِلَى ذَلِكَ، وَأَخَذَ رَهَائِنَهُمْ وَأَجَازَهُمْ. فَلَمَّا وَصَلُوا إِلَيْهِ رَأَى هُوَ وَالْمُسْلِمُونَ مَا بِهِمْ مِنْ سُوءِ الْحَالِ وَالْفَقْرِ وَالْعُرْيِ لِشِدَّةِ الْحِصَارِ عَلَيْهِمْ، فَكَسَوْهُمْ وَأَحْسَنُوا إِلَيْهِمْ، وَقَصَدُوا جَمْعًا مِنَ الْبَرْبَرِ بِشَدُونَةَ فَقَاتَلُوهُمْ فَظَفِرُوا بِالْبَرْبَرِ فَأَهْلَكُوهُمْ وَغَنِمُوا مَالَهُمْ وَدَوَابَّهُمْ وَسِلَاحَهُمْ، فَصَلُحَتْ أَحْوَالُ أَصْحَابِ بَلْجٍ وَصَارَ لَهُمْ دَوَابٌّ يَرْكَبُونَهَا. وَرَجَعَ عَبْدُ الْمَلِكِ بْنُ قَطَنٍ إِلَى قُرْطُبَةَ وَقَالَ لِبَلْجٍ وَمَنْ مَعَهُ لِيَخْرُجُوا مِنَ الْأَنْدَلُسِ، فَأَجَابُوهُ إِلَى ذَلِكَ، فَطَلَبُوا مِنْهُ مَرَاكِبَ يَسِيرُونَ فِيهَا مِنْ غَيْرِ الْجَزِيرَةِ الْخَضْرَاءِ لِئَلَّا يَلْقَوُا الْبَرَابِرَ الَّذِينَ حَصَرُوهُمْ. فَامْتَنَعَ عَبْدُ الْمَلِكِ وَقَالَ: لَيْسَ لِي مَرَاكِبُ إِلَّا فِي الْجَزِيرَةِ. فَقَالُوا: إِنَّا لَا نَرْجِعُ نَتَعَرَّضُ إِلَى الْبَرْبَرِ وَلَا نَقْصِدُ الْجِهَةَ الَّتِي هُمْ فِيهَا لِأَنَّنَا نَخَافُ أَنْ يَقْتُلُونَا فِي بِلَادِهِمْ. فَأَلَحَّ عَلَيْهِمْ فِي الْعَوْدِ، فَلَمَّا رَأَوْا ذَلِكَ ثَارُوا بِهِ وَقَاتَلُوهُ، فَظَفِرُوا بِهِ وَأَخْرَجُوهُ مِنَ الْقَصْرِ، وَذَلِكَ أَوَائِلَ ذِي الْقَعْدَةِ مِنْ هَذِهِ السَّنَةِ. فَلَمَّا ظَفِرَ بَلْجٌ بِعَبْدِ الْمَلِكِ أَشَارَ عَلَيْهِ أَصْحَابُهُ بِقَتْلِ عَبْدِ الْمَلِكِ، فَأَخْرَجَهُ مِنْ دَارِهِ وَكَأَنَّهُ فَرْخٌ لِكِبَرِ سِنِّهِ فَقَتَلَهُ وَصَلَبَهُ، وَوَلِيَ الْأَنْدَلُسَ، وَكَانَ عُمْرُ عَبْدِ الْمَلِكِ تِسْعِينَ سَنَةً، وَهَرَبَ ابْنَاهُ قَطَنٌ وَأُمَيَّةُ، فَلَحِقَ أَحَدُهُمَا بِمَارِدَةَ وَالْآخَرُ بِسَرَقُسْطَةَ، وَكَانَ هَرَبُهُمَا قَبْلَ قَتْلِ أَبِيهِمَا، فَلَمَّا قُتِلَ فَعَلَا مَا نَذْكُرُهُ إِنْ شَاءَ اللَّهُ تَعَالَى.
✧ The death of ʿUqbah b. al-Ḥajjāj and the entry of Balj into al-Andalus In the year one hundred and twenty-three, ʿUqbah b. al-Ḥajjāj al-Salūlī, the governor of al-Andalus, died. It was said: rather, the people of al-Andalus rose against him, deposed him, and appointed after him ʿAbd al-Malik b. Qaṭan—this being his second term—and his appointment took place in Ṣafar of this year. The Berbers had done in Ifrīqiyah what we have mentioned in the year one hundred and seventeen. They had besieged Balj b. Bishr al-ʿAbsī until the situation became dire for him and those with him, and the siege intensified, while they remained patient until this year. He sent to ʿAbd al-Malik b. Qaṭan requesting that he send him ships by which he and those with him could cross to al-Andalus, and he mentioned the hardship that had befallen them and that they had eaten their riding animals. ʿAbd al-Malik refused to admit them into al-Andalus and promised to send them reinforcements, but he did not do so. It happened that the Berbers gained strength in al-Andalus, so ʿAbd al-Malik was compelled to admit Balj and those with him. It was said: ʿAbd al-Malik consulted his companions about allowing Balj to cross, and they warned him against that, but he said: I fear the Commander of the Faithful might say: You have destroyed my army. So he allowed them to cross, on condition that they stay for one year and then return to Ifrīqiyah. They agreed to that, and he took hostages from them and allowed them to cross. When they reached him, he and the Muslims saw the poor condition, poverty, and nakedness they were in because of the severity of the siege upon them. So they clothed them and were kind to them. They headed for a gathering of Berbers at Shadhūnah and fought them, and they triumphed over the Berbers, destroying them and seizing their wealth, riding animals, and weapons. Thus the condition of Balj’s companions improved, and they acquired riding animals to mount. ʿAbd al-Malik b. Qaṭan returned to Cordoba and told Balj and those with him to leave al-Andalus. They agreed to that, but they asked him for ships to travel in from other than al-Jazīrah al-Khaḍrāʾ so that they would not encounter the Berbers who had besieged them. ʿAbd al-Malik refused and said: I have no ships except at al-Jazīrah. They said: We will not return and expose ourselves to the Berbers, nor head toward the region where they are, for we fear they will kill us in their lands. He insisted that they depart, and when they saw that, they rose against him and fought him, and they overpowered him and expelled him from the palace. That was in the first days of Dhū al-Qaʿdah of this year. When Balj overpowered ʿAbd al-Malik, his companions advised him to kill ʿAbd al-Malik. So he had him brought out of his house, and he was like a fledgling because of his advanced age, and he killed him and crucified him. He then became governor of al-Andalus. ʿAbd al-Malik’s age was ninety years. His two sons, Qaṭan and Umayyah, fled; one of them went to Māridah and the other to Saraqustah, and their flight occurred before the killing of their father. When he was killed, what we shall mention happened, if God Almighty wills.
Tarikh (al-Tabari) 2584No grade recorded
وَفِي سنة ثلاث وعشرين ومائة غَزَا نَصْرُ بْنُ سَيَّارٍ فَرْغَانَةَ غَزْوَتَهُ الثَّانِيَةَ، فَأَوْفَدَ وَفْدًا إِلَى الْعِرَاقِ عَلَيْهِمْ مَعْنُ بْنُ أَحْمَرَ النُّمَيْرِيُّ، ثُمَّ إِلَى هِشَامٍ، فَاجْتَازَ بِيُوسُفَ بْنِ عُمَرَ وَقَالَ لَهُ: يَابْنَ أَحْمَرَ أَيَغْلِبُكُمُ الْأَقْطَعُ عَلَى سُلْطَانِكُمْ يَا مَعْشَرَ قَيْسٍ ! قَالَ: قَدْ كَانَ ذَاكَ، فَأَمَرَهُ أَنْ يَعِيبَهُ عِنْدَ هِشَامٍ، فَقَالَ: كَيْفَ أَعِيبُهُ مَعَ بَلَائِهِ وَآثَارِهِ الْجَمِيلَةِ عِنْدِي وَعِنْدَ قَوْمِي ؟ فَلَمْ يَزَلْ بِهِ، قَالَ: فَبِمَ أَعِيبُهُ ؟ أَعِيبُ تَجْرِبَتَهُ أَمْ طَاعَتَهُ أَمْ يُمْنَ نَقِيبَتِهِ أَوْ سِيَاسَتِهِ ؟ قَالَ: عِبْهُ بِالْكِبَرِ. فَلَمَّا دَخَلَ عَلَى هِشَامٍ ذَكَرَ جُنْدَ خُرَاسَانَ وَنَجْدَتَهُمْ وَطَاعَتَهُمْ، فَقَالَ: إِلَّا أَنَّهُمْ لَيْسَ لَهُمْ قَائِدٌ. قَالَ: وَيْحَكَ ! فَمَا فَعَلَ الْكِنَانِيُّ ؟ يَعْنِي نَصْرًا. قَالَ: لَهُ بَأْسٌ وَرَأْيٌ إِلَّا أَنَّهُ لَا يَعْرِفُ الرَّجُلَ وَلَا يَسْمَعُ صَوْتَهُ حَتَّى يُدْنَى مِنْهُ، وَمَا يَكَادُ يُفْهَمُ مِنْهُ مِنَ الضَّعْفِ لِأَجْلِ كِبَرِهِ، فَقَالَ شُبَيْلُ بْنُ عَبْدِ الرَّحْمَنِ الْمَازِنِيُّ: كَذِبٌ وَاللَّهِ، إِنَّهُ لَيْسَ بِالشَّيْخِ يُخْشَى خَرَفُهُ، وَلَا الشَّابِّ يُخْشَى سَفَهُهُ، [ بَلْ هُوَ ] الْمُجَرِّبُ وَقَدْ وَلِيَ عَامَّةَ ثُغُورِ خُرَاسَانَ وَحُرُوبِهَا قَبْلَ وِلَايَتِهِ. فَعَلِمَ هِشَامٌ أَنَّ قَوْلَ مَعْنٍ بِوَضْعِ يُوسُفَ، فَلَمْ يَلْتَفِتْ إِلَى قَوْلِهِ. فَرَجَعَ مَعْنٌ إِلَى يُوسُفَ، فَسَأَلَهُ أَنْ يُحَوِّلَ ابْنَهُ عَنْ خُرَاسَانَ، فَفَعَلَ، فَأَرْسَلَ فَأَحْضَرَ أَهْلَهُ، وَكَانَ نَصْرٌ لَمَّا قَدِمَ خُرَاسَانَ قَدْ آثَرَ مَعْنًا وَأَعْلَى مَنْزِلَتَهُ، وَشَفَّعَهُ فِي حَوَائِجِهِ، فَلَمَّا فَعَلَ هَذَا أَجْفَى الْقَيْسِيَّةَ فَحَضَرُوا عِنْدَهُ وَاعْتَذَرُوا إِلَيْهِ.
✧ And in the year one hundred and twenty-three, Naṣr b. Sayyār raided Farghānah his second raid, and he sent a delegation to Iraq led by Maʿn b. Aḥmar al-Numayrī, then to Hishām. He passed by Yūsuf b. ʿUmar, who said to him: “O son of Aḥmar, does the one-handed man defeat you over your authority, O assembly of Qays!” He said: “That has happened.” So he ordered him to criticize him before Hishām. He said: “How can I criticize him despite his trials and his fine traces with me and with my people?” But he kept at him. He said: “So for what should I criticize him? Should I criticize his experience, or his obedience, or the good fortune of his judgment, or his governance?” He said: “Criticize him for old age.” When he entered upon Hishām, he mentioned the army of Khurāsān, their bravery, and their obedience, and said: “Except that they have no commander.” He said: “Woe to you! What happened to al-Kinānī?”—meaning Naṣr. He said: “He has strength and judgment, except that he does not recognize the man nor hear his voice until one draws near to him, and he is hardly understood because of weakness due to his old age.” Then Shubayl b. ʿAbd al-Raḥmān al-Māzinī said: “A lie, by God! He is not an old man whose senility is feared, nor a young man whose foolishness is feared; rather, he is the experienced one, and he has governed most of the frontiers of Khurāsān and its wars before his appointment.” Hishām realized that Maʿn’s statement was instigated by Yūsuf, so he paid no attention to his words. Maʿn returned to Yūsuf, and he asked him to have his son removed from Khurāsān, so he did. He sent and brought his family. Naṣr, when he had arrived in Khurāsān, had favored Maʿn, raised his rank, and granted his intercessions for his needs. When he did this, he alienated the Qaysīs, so they came to him and apologized to him.
Tarikh (al-Tabari) 2585No grade recorded
وَحَجَّ بِالنَّاسِ في سنة ثلاث وعشرين ومائة السَّنَةَ يَزِيدُ بْنُ هِشَامِ بْنِ عَبْدِ الْمَلِكِ. وَكَانَ الْعُمَّالُ فِي الْأَمْصَارِ هُمُ الْعُمَّالُ فِي السَّنَةِ الَّتِي قَبْلَهَا.
✧ In the year one hundred and twenty-three, Yazīd b. Hishām b. ʿAbd al-Malik led the people in the pilgrimage that year. And the governors in the amṣār were the governors of the preceding year.
Tarikh (al-Tabari) 2586No grade recorded
مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ سماك بن حرب السدوسي سِمَاكُ بْنُ حَرْبٍ السَّدُوسِيُّ: كَانَ قَدْ ذَهَبَ بَصَرُهُ فَرَأَى فِي مَنَامِهِ إِبْرَاهِيمَ الْخَلِيلَ عَلَيْهِ السَّلَامُ فَأَصْبَحَ يُبْصِرُ. سِمَاكُ بْنُ حَرْبِ بْنِ أَوْسِ وَسِمَاكُ بْنُ حَرْبِ بْنِ أَوْسِ بْنِ خَالِدِ بْنِ نِزَارٍ، أَبُو الْمُغِيرَةِ الذُّهْلِيُّ: رَأَى الْمُغِيرَةَ بْنَ شُعْبَةَ، وَسَمِعَ مِنَ النُّعْمَانِ بْنِ بَشِيرٍ، وَجَابِرِ بْنِ سَمُرَةَ، وَسُوَيْدِ بْنِ قَيْسٍ، وَأَنَسِ بْنِ مَالِكٍ، وَمُحَمَّدِ بْنِ حَاطِبٍ، وَثَعْلَبَةَ بْنِ الْحَكَمِ. وَقَالَ سِمَاكٌ: أَدْرَكْتُ ثَمَانِينَ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ. رَوَى عَنْهُ إِسْمَاعِيلُ بْنُ أَبِي خَالِدٍ، وَالثَّوْرِيُّ، وَشُعْبَةُ، وَزَائِدَةُ، وَحَمَّادُ بْنُ سَلَمَةَ. وَكَانَ ثِقَةً، وَبَعَثَهُ ابْنُ هُبَيْرَةَ إِلَى بَغْدَادَ فَقَدِمَهَا قَبْلَ أَنْ تُمَصَّرَ. وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ. سَعِيدُ بْنُ أَبِي سَعِيدٍ الْمَقْبُرِيُّ سَعِيدُ بْنُ أَبِي سَعِيدٍ الْمَقْبُرِيُّ، مَوْلَى بَنِي لَيْثٍ: رَوَى عَنْ سَعْدِ بْنِ أَبِي وَقَّاصٍ، وَأَبِي هُرَيْرَةَ، وَأَبِي سَعِيدٍ وَغَيْرِهِمْ، وَكَانَ ثِقَةً. قَالَ مُحَمَّدُ بْنُ سَعْدٍ: لَكِنَّهُ بَقِيَ حَتَّى اخْتَلَطَ قَبْلَ مَوْتِهِ بِأَرْبَعِ سِنِينَ. وَمَاتَ فِي هَذِهِ السَّنَةِ. عَوْنُ بْنُ عَبْدِ اللَّهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ الْهُذَلِيُّ عَوْنُ بْنُ عَبْدِ اللَّهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ الْهُذَلِيُّ: سَمِعَ مِنِ ابْنِ عُمَرَ، وَابْنِ عَبَّاسٍ، وَجُمْهُورُ رِوَايَاتِهِ عَنْ أَبِيهِ. أَخْبَرَنَا مُحَمَّدُ بْنُ عَبْدِ الْبَاقِي بِإِسْنَادٍ لَهُ عَنِ ابْنِ عُيَيْنَةَ، عَنْ مِسْعَرٍ، قَالَ: قَالَ عَوْنُ بْنُ عَبْدِ اللَّهِ: كَفَى بِكَ مِنَ الْكِبْرِ أَنْ تَرَى لَكَ فَضْلًا عَلَى مَنْ هُوَ دُونَكَ. قَالَ عَبْدُ اللَّهِ: بسنده عَنْ أَبِي هَارُونَ، قَالَ: كَانَ عَوْنٌ يُحَدِّثُنَا وَلِحْيَتُهُ تُرَشُّ بِالدُّمُوعِ. عَائِشَةُ بِنْتُ طَلْحَةَ بْنِ عُبَيْدِ اللَّهِ التَّيْمِيِّ عَائِشَةُ بِنْتُ طَلْحَةَ بْنِ عُبَيْدِ اللَّهِ التَّيْمِيِّ: أُمُّهَا أُمُّ كُلْثُومٍ بِنْتُ أَبِي بَكْرٍ الصِّدِّيقِ. رَوَتْ عَنْ عَائِشَةَ أُمُّ الْمُؤْمِنِينَ خَالَتِهَا. وَكَانَتْ فَائِقَةَ الْحُسْنِ، تَزَوَّجَهَا عَبْدُ اللَّهِ بْنُ عَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرٍ، فَوَلَدَتْ لَهُ عِمْرَانَ، وَعَبْدَ الرَّحْمَنِ، وَأَبَا بَكْرٍ، وَطَلْحَةَ، وَنَفِيسَةَ، ثُمَّ فَارَقَتْ زَوْجَهَا ثُمَّ عَادَتْ إِلَيْهِ ثُمَّ تُوُفِّيَ عَنْهَا، فَمَا فَتَحَتْ فَاهَا عَلَيْهِ. ثُمَّ تَزَوَّجَهَا بَعْدَهُ مُصْعَبُ بْنُ الزُّبَيْرِ وَأَمْهَرَهَا خَمْسَمِائَةِ أَلْفِ دِرْهَمٍ، وَأَهْدَى لَهَا مِثْلَ ذَلِكَ. وَكَانَتْ تُكْثِرُ مُخَاصَمَتَهُ، وَدَخَلَ عَلَيْهَا وَهِيَ نَائِمَةٌ بِثَمَانِي لُؤْلُؤَاتٍ قِيمَتُهَا عِشْرُونَ أَلْفَ دِينَارٍ، فَأَيْقَظَهَا وَنَثَرَ اللُّؤْلُؤَ فِي حِجْرِهَا، فَقَالَتْ لَهُ: نَوْمَتِي كَانَتْ أَحَبَّ إِلَيَّ مِنْ هَذَا اللُّؤْلُؤِ. ثُمَّ قُتِلَ عَنْهَا مُصْعَبٌ. فَخَطَبَهَا بِشْرُ بْنُ مَرْوَانَ. وَقَدِمَ عُمَرُ بْنُ عُبَيْدِ اللَّهِ بْنِ مَعْمَرٍ التَّيْمِيُّ مِنَ الشَّامِ، فَنَزَلَ الْكُوفَةَ، فَبَلَغَهُ أَنَّ بِشْرًا خَطَبَهَا، فَأَرْسَلَ إِلَيْهَا جَارِيَةً لَهَا، وَقَالَ لَهَا: قُولِي لَهَا ابْنُ عَمِّكِ يُقْرِئُكَ السَّلَامَ وَيَقُولُ لَكِ: أَنَا خَيْرٌ لَكِ مِنْ هَذَا الْمَيْسُورِ وَالْمَطْحُولِ، وَإِنْ تَزَوَّجْتُ بِكِ مَلَأْتُ بَيْتَكِ خَيْرًا. فَتَزَوَّجَتْهُ فَبَنَى بِهَا بِالْحِيرَةِ. وَفِي رِوَايَةٍ أَنَّ بِشْرًا بَعَثَ إِلَيْهَا عُمَرَ بْنَ عُبَيْدِ اللَّهِ يَخْطُبُهَا، فَقَالَتْ لَهُ: أَمَا وَجَدَ بِشْرٌ رَسُولًا إِلَى ابْنَةِ عَمِّكِ غَيْرَكَ، فَأَيْنَ بِكَ عَنْ نَفْسِكَ؟ قَالَ: أَوَتَفْعَلِينَ؟ قَالَتْ: نَعَمْ، فَتَزَوَّجَهَا وَحَمَلَ إِلَيْهَا أَلْفَ أَلْفِ دِرْهَمٍ، خَمْسَمِائَةِ أَلْفٍ مَهْرًا وَخَمْسَمِائَةِ أَلْفٍ هَدِيَّةً، وَقَالَ لِمَوْلَاتِهَا: لَكِ عَلَيَّ أَلْفُ دِينَارٍ إِنْ دَخَلْتُ بِهَا اللَّيْلَةَ، فَحُمِلَ الْمَالُ، فَأُلْقِيَ فِي الدَّارِ، وَغُطِّيَ بِالثِّيَابِ، وَخَرَجَتْ عَائِشَةُ فَقَالَتْ لِمَوْلَاتِهَا: مَا هَذَا أَفَرْشٌ أَمْ ثِيَابٌ؟ قَالَتِ: انْظُرِي، فَنَظَرَتْ فَإِذَا مَالٌ، فَتَبَسَّمَتْ فَقَالَتْ لَهَا: أَجْزَاءُ [مَنْ حَمَلَ] هَذَا أَنْ يَبِيتَ عِنْدَنَا؟ قَالَتْ: لَا وَاللَّهِ، وَلَكِنْ لَا يَجُوزُ دُخُولُهُ إِلَّا بَعْدَ أَنْ أَتَزَيَّنَ لَهُ وَأَسْتَعِدَّ، قَالَتْ: وَبِمَاذَا فَوَاللَّهِ لَوَجْهُكِ أَحْسَنُ مِنْ كُلِّ زِينَةٍ، وَمَا تَمُدِّينَ يَدَيْكِ إِلَى طِيبٍ أَوْ ثَوْبٍ أَوْ فَرْشٍ إِلَّا وَهُوَ عِنْدَكِ، وَقَدْ عَزَمْتُ عَلَيْكِ أَنْ تَأْذَنِي لَهُ، قَالَتِ: افْعَلِي، فَذَهَبَتْ إِلَيْهِ فَقَالَتْ: بِتْ بِبَيْتِنَا اللَّيْلَةَ، فَجَاءَهُمْ عِنْدَ الْعِشَاءِ الْآخِرَةِ، وَمَكَثَتْ مَعَهُ ثَمَانِيَ سِنِينَ، وَكَانَتْ تَصِفُ لَهُ مُصْعَبًا فَيَكَادُ يَمُوتُ مِنَ الْغَيْظِ، فَلَمَّا مَاتَ نَدَبَتْهُ قَائِمَةً وَقَالَتْ: كَانَ أَكْرَمَهُمْ عَلَيَّ، وَأَمَسَّهُمْ رَحِمًا بِي، فَلَا أَتَزَوَّجُ بَعْدَهُ، وَكَانَتِ الْمَرْأَةُ إِذَا نَدَبَتْ زَوْجَهَا قَائِمَةً عُلِمَ أَنَّهَا لَا تَتَزَوَّجُ بَعْدَهُ. وَدَخَلَتْ عَلَى الْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ وَهُوَ بِمَكَّةَ، فَقَالَتْ: يَا أَمِيرَ الْمُؤْمِنِينَ، مُرْ لِي بِأَعْوَانٍ يَكُونُونَ مَعِي، فَضَمَّ إِلَيْهَا جَمَاعَةً يَكُونُونَ مَعَهَا، فَحَجَّتْ وَمَعَهَا سِتُّونَ بَغْلًا وَعَلَيْهَا الْهَوَادِجُ وَالرِّحَالُ. وَحَجَّتْ سُكَيْنَةُ بِنْتُ الْحُسَيْنِ، فَكَانَتْ عَائِشَةُ أَحْسَنَ مِنْهَا آلَةً وَثِقَلًا، فَقَالَ حَادِي عَائِشَةَ يَتَرَنَّمُ: عَائِشُ يَا ذَاتَ الْبِغَالِ السِّتِّينَ لَا زِلْتِ مَا عِشْتِ غَدًا تَحُجِّينَ فَشَقَّ عَلَى سُكَيْنَةَ، فَنَزَلَ حَادِيهَا فَقَالَ: عَائِشُ هَذِهِ ضَرَّةٌ تَشْكُوكِ لَوْلَا أَبُوهَا مَا اهْتَدَى أَبُوكِ فَأَمَرَتْ عَائِشَةُ حَادِيَهَا أَنْ يَكُفَّ، وَكَانَتْ عَائِشَةُ لَمَّا تَأَيَّمَتْ تُقِيمُ بِمَكَّةَ سَنَةً، وَبِالْمَدِينَةِ سَنَةً، وَتَخْرُجُ إِلَى مَالٍ لَهَا بِالطَّائِفِ وَقَصْرٍ لَهَا فَتَتَنَزَّهُ. وَقَدِمَتْ عَلَى هِشَامِ بْنِ عَبْدِ الْمَلِكِ، فَقَالَ: مَا أَقْدَمَكِ؟ فَقَالَتْ: حَبَسَتِ السَّمَاءُ قَطْرَهَا، وَمَنَعَ السُّلْطَانُ الْحَقَّ، فَأَمَرَ لَهَا بِمِائَةِ أَلْفِ دِرْهَمٍ وَرَدَّهَا إِلَى الْمَدِينَةِ. وَفِيهَا مَاتَ مُحَمَّدُ بْنُ وَاسِعٍ الْأَزْدِيُّ الْبَصْرِيُّ ، وَقِيلَ: سَنَةَ سَبْعٍ وَعِشْرِينَ. وَفِيهَا تُوُفِّيَ جَعْفَرُ بْنُ إِيَاسٍ، وَفِيهَا تُوُفِّيَ وَمَالِكُ بْنُ دِينَارٍ الزَّاهِدُ. وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ رَبِيعَةُ بْنُ يَزِيدَ الْقَصِيرُ مِنْ أَهْلِ دِمَشْقَ وَأَبُو يُونُسَ سُلَيْمُ بْنُ جُبَيْرٍ
✧ Those of the notables who died in this year Simāk b. Ḥarb al-Sadūsī: He had lost his sight, then he saw Ibrāhīm al-Khalīl ﷺ in a dream and woke up seeing. Simāk b. Ḥarb b. Aws and Simāk b. Ḥarb b. Aws b. Khālid b. Nizār, Abū al-Mughīrah al-Dhuhlī: He saw al-Mughīrah b. Shuʿbah, and heard from al-Nuʿmān b. Bashīr, Jābir b. Samurah, Suwayd b. Qays, Anas b. Mālik, Muḥammad b. Ḥāṭib, and Thaʿlabah b. al-Ḥakam. Simāk said: I met eighty of the Companions of the Messenger of Allah ﷺ. Ismāʿīl b. Abī Khālid, al-Thawrī, Shuʿbah, Zāʾidah, and Ḥammād b. Salamah narrated from him. He was trustworthy, and Ibn Hubayrah sent him to Baghdad, and he arrived there before it was built as a city. He died in this year. Saʿīd b. Abī Saʿīd al-Maqburī, client of Banū Layth: He narrated from Saʿd b. Abī Waqqāṣ, Abū Hurayrah, Abū Saʿīd, and others, and he was trustworthy. Muḥammad b. Saʿd said: But he remained until he became confused four years before his death. He died in this year. ʿAwn b. ʿAbd Allāh b. ʿUtbah b. Masʿūd al-Hudhalī: He heard from Ibn ʿUmar, Ibn ʿAbbās, and most of his narrations are from his father. Muḥammad b. ʿAbd al-Bāqī informed us with a chain from Ibn ʿUyaynah, from Misʿar, who said: ʿAwn b. ʿAbd Allāh said: It is enough pride for you to see yourself as having merit over one who is below you. ʿAbd Allāh said with his chain from Abū Hārūn, who said: ʿAwn used to narrate to us while his beard was sprinkled with tears. ʿĀʾishah bt. Ṭalḥah b. ʿUbayd Allāh al-Taymī: Her mother was Umm Kulthūm bt. Abī Bakr al-Ṣiddīq. She narrated from ʿĀʾishah, the Mother of the Believers, her maternal aunt. She was surpassingly beautiful. ʿAbd Allāh b. ʿAbd al-Raḥmān b. Abī Bakr married her, and she bore him ʿImrān, ʿAbd al-Raḥmān, Abū Bakr, Ṭalḥah, and Nafīsah, then she separated from her husband, then she returned to him, then he died while married to her, and she did not open her mouth against him. Then after him Muṣʿab b. al-Zubayr married her, giving her a dowry of five hundred thousand dirhams, and he gave her a gift of the like. She used to quarrel much with him. He entered upon her while she was sleeping with eight pearls worth twenty thousand dinars, woke her, and scattered the pearls in her lap. She said to him: My sleep was dearer to me than these pearls. Then Muṣʿab was killed while married to her. Then Bishr b. Marwān proposed to her. ʿUmar b. ʿUbayd Allāh b. Maʿmar al-Taymī arrived from Syria and stayed in Kufa. He learned that Bishr had proposed to her, so he sent a servant girl of hers to her, telling her: Say to her: Your cousin sends you greetings and says to you: I am better for you than this one of easy wealth and weak position, and if I marry you I will fill your house with good. So she married him, and he consummated the marriage with her at al-Ḥīrah. In another narration, Bishr sent ʿUmar b. ʿUbayd Allāh to propose to her on his behalf. She said to him: Could Bishr find no messenger to your cousin's daughter other than you? Why not propose for yourself? He said: Would you do that? She said: Yes. So he married her and brought her one million dirhams: five hundred thousand as dowry and five hundred thousand as a gift. He said to her freedwoman: You will have a thousand dinars from me if I consummate with her tonight. So the money was brought and thrown into the house and covered with clothes. ʿĀʾishah came out and said to her freedwoman: What is this—bedding or clothes? She said: Look. She looked and saw it was money. She smiled and said to her: Is it the recompense of the one who brought this that he spend the night with us? She said: No, by Allah, but his entry is not permissible until I adorn myself for him and prepare. She said: With what? By Allah, your face is more beautiful than every adornment, and you do not extend your hand to any perfume, garment, or bedding except that you have it. I have resolved that you give him permission. She said: Do it. So the freedwoman went to him and said: Spend the night in our house tonight. He came to them at the last part of the night. She remained with him for eight years, and she used to describe Muṣʿab to him so that he almost died of rage. When he died, she mourned him standing and said: He was the most generous of them to me and the closest of them in kinship to me, so I will not marry after him. When a woman mourned her husband standing, it was known that she would not marry after him. She entered upon al-Walīd b. ʿAbd al-Malik while he was in Makkah and said: O Commander of the Faithful, provide me with helpers who will be with me. He assigned to her a group who would be with her. She performed the pilgrimage with sixty mules carrying litters and saddles. Sukaynah bt. al-Ḥusayn also performed the pilgrimage. ʿĀʾishah was better than her in equipment and baggage. The camel-driver of ʿĀʾishah sang: ʿĀʾish, O owner of the sixty mules, May you never cease, as long as you live, to perform the pilgrimage tomorrow. This distressed Sukaynah, so her camel-driver sang: ʿĀʾish, here is a co-wife complaining about you; Were it not for her father, your father would not have been guided. ʿĀʾishah ordered her camel-driver to stop. When ʿĀʾishah became a widow, she used to reside in Makkah for a year and in Madinah for a year, and she would go out to property she had in al-Ṭāʾif and a palace she had to enjoy herself. She came to Hishām b. ʿAbd al-Malik, and he said: What brought you here? She said: The sky withheld its rain and the ruler withheld the right. So he ordered for her a hundred thousand dirhams and returned her to Madinah. In that year Muḥammad b. Wāsiʿ al-Azdī al-Baṣrī died, and it is said: in the year 127. In it Jaʿfar b. Iyās died, and in it Mālik b. Dīnār al-Zāhid died. In this year Rabīʿah b. Yazīd al-Qaṣīr of the people of Damascus and Abū Yūnus Sulaym b. Jubayr died.
Tarikh (al-Tabari) 2587No grade recorded
ذِكْرُ ابْتِدَاءِ أَمْرِ أَبِي مُسْلِمٍ الْخُرَاسَانِيِّ قَدِ اخْتَلَفَ النَّاسُ فِي أَبِي مُسْلِمٍ، فَقِيلَ: كَانَ حُرًّا، وَاسْمُهُ إِبْرَاهِيمُ بْنُ عُثْمَانَ بْنِ بَشَّارِ بْنِ سَدُوسِ بْنِ جَوْدَزْدَهْ مِنْ وَلَدِ بُزُرْجُمِهْرَ، وَيُكَنَّى أَبَا إِسْحَاقَ، وُلِدَ بِأَصْبَهَانَ، وَنَشَأَ بِالْكُوفَةِ، وَكَانَ أَبُوهُ أَوْصَى إِلَى عِيسَى بْنِ مُوسَى السَّرَّاجِ فَحَمَلَهُ إِلَى الْكُوفَةِ وَهُوَ ابْنُ سَبْعِ سِنِينَ، فَلَمَّا اتَّصَلَ بِإِبْرَاهِيمَ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ الْإِمَامِ قَالَ لَهُ: غَيِّرِ اسْمَكَ فَإِنَّهُ لَا يَتِمُّ لَنَا الْأَمْرُ إِلَّا بِتَغَيِيرِ اسْمِكَ عَلَى مَا وَجَدْتُهُ فِي الْكُتُبِ، فَسَمَّى نَفْسَهُ عَبْدَ الرَّحْمَنِ بْنَ مُسْلِمٍ، وَيُكَنَّى أَبَا مُسْلِمٍ، فَمَضَى لِشَأْنِهِ وَلَهُ ذُؤَابَةٌ وَهُوَ عَلَى حِمَارٍ بِإِكَافٍ وَلَهُ تِسْعَ عَشْرَةَ سَنَةً، وَزَوَّجَهُ إِبْرَاهِيمُ الْإِمَامُ ابْنَةَ عِمْرَانَ بْنِ إِسْمَاعِيلَ الطَّائِيِّ الْمَعْرُوفِ بِأَبِي النَّجْمِ، وَهِيَ بِخُرَاسَانَ مَعَ أَبِيهَا، فَبَنَى بِهَا أَبُو مُسْلِمٍ بِخُرَاسَانَ، وَزَوَّجَ أَبُو مُسْلِمٍ ابْنَتَهُ فَاطِمَةَ مِنْ مُحْرِزِ بْنِ إِبْرَاهِيمَ، وَابْنَتَهُ الْأُخْرَى أَسْمَاءَ مِنْ فَهْمِ بْنِ مُحْرِزٍ، فَأَعْقَبَتْ أَسْمَاءُ وَلَمْ تُعْقِبْ فَاطِمَةُ، وَفَاطِمَةُ هِيَ الَّتِي تَذْكُرُهَا الْخُرَّمِيَّةُ. ثُمَّ إِنَّ سُلَيْمَانَ بْنَ كَثِيرٍ وَمَالِكَ بْنَ الْهَيْثَمِ وَلَاهِزَ بْنَ قُرَيْظٍ وَقَحْطَبَةَ بْنَ شَبِيبٍ تَوَجَّهُوا مِنْ خُرَاسَانَ يُرِيدُونَ مَكَّةَ سَنَةَ أَرْبَعٍ وَعِشْرِينَ وَمِائَةٍ، فَلَمَّا دَخَلُوا الْكُوفَةَ أَتَوْا عَاصِمَ بْنَ يُونُسَ الْعِجْلِيَّ وَهُوَ فِي الْحَبْسِ، قَدِ اتُّهِمَ بِالدُّعَاءِ إِلَى وَلَدِ الْعَبَّاسِ وَمَعَهُ عِيسَى وَإِدْرِيسُ ابْنَا مَعْقِلٍ الْعِجْلِيَّانِ، وَهَذَا إِدْرِيسُ هُوَ جَدُّ أَبِي دُلَفٍ الْعِجْلِيِّ، وَكَانَ حَبَسَهُمَا يُوسُفُ بْنُ عُمَرَ مَعَ مَنْ حُبِسَ مِنْ عُمَّالِ خَالِدٍ الْقَسْرِيِّ وَمَعَهُمَا أَبُو مُسْلِمٍ يَخْدِمُهُمَا قَدِ اتَّصَلَ بِهِمَا، فَرَأَوْا فِيهِ الْعَلَامَاتِ فَقَالُوا: لِمَنْ هَذَا الْفَتَى ؟ فَقَالَا: غُلَامٌ مَعَنَا مِنَ السَّرَّاجِينَ يَخْدِمُنَا، وَكَانَ أَبُو مُسْلِمٍ يَسْمَعُ عِيسَى وَإِدْرِيسَ يَتَكَلَّمَانِ فِي هَذَا الرَّأْيِ، فَإِذَا سَمِعَهُمَا بَكَى، فَلَمَّا رَأَوْا ذَلِكَ مِنْهُ دَعَوْهُ إِلَى رَأْيِهِمْ فَأَجَابَ. وَقِيلَ: إِنَّهُ مِنْ أَهْلِ ضِيَاعِ بَنِي مَعْقِلٍ الْعِجْلِيَّةِ بِأَصْبَهَانَ أَوْ غَيْرِهَا مِنَ الْجَبَلِ، وَكَانَ اسْمُهُ إِبْرَاهِيمُ، وَيُلَقَّبُ حَيْكَانَ، وَإِنَّمَا سَمَّاهُ عَبْدَ الرَّحْمَنِ وَكَنَّاهُ أَبَا مُسْلِمٍ إِبْرَاهِيمُ الْإِمَامُ، وَكَانَ مَعَ أَبِي مُوسَى السَّرَّاجِ صَاحِبِهِ يُخَرِّزُ الْأَعِنَّةَ وَيَعْمَلُ السُّرُوجَ، وَلَهُ مَعْرِفَةٌ بِصِنَاعَةِ الْأُدُمِ وَالسُّرُوجِ، فَكَانَ يَحْمِلُهَا إِلَى أَصْبَهَانَ وَالْجِبَالِ وَالْجَزِيرَةِ وَالْمَوْصِلِ وَنَصِيبِينَ وَآمِدَ وَغَيْرِهَا يَتَّجِرُ فِيهَا. وَكَانَ عَاصِمُ بْنُ يُونُسَ الْعِجْلِيُّ وَإِدْرِيسُ وَعِيسَى ابْنَا مَعْقِلٍ مَحْبُوسِينَ، فَكَانَ أَبُو مُسْلِمٍ يَخْدِمُهُمْ فِي الْحَبْسِ بِتِلْكَ الْعَلَامَةِ، فَقَدِمَ سُلَيْمَانُ بْنُ كَثِيرٍ وَلَاهِزُ وَقَحْطَبَةُ الْكُوفَةَ فَدَخَلُوا عَلَى عَاصِمٍ، فَرَأَوْا أَبَا مُسْلِمٍ عِنْدَهُ، فَأَعْجَبَهُمْ، فَأَخَذُوهُ، وَكَتَبَ أَبُو مُوسَى السَّرَّاجُ مَعَهُ كِتَابًا إِلَى إِبْرَاهِيمَ الْإِمَامِ، فَلَقُوهُ بِمَكَّةَ، فَأَخَذَ أَبَا مُسْلِمٍ فَكَانَ يَخْدِمُهُ. ثُمَّ إِنَّ هَؤُلَاءِ النُّقَبَاءَ قَدِمُوا عَلَى إِبْرَاهِيمَ الْإِمَامِ مَرَّةً أُخْرَى يَطْلُبُونَ رَجُلًا يَتَوَجَّهُ مَعَهُمْ إِلَى خُرَاسَانَ. فَكَانَ هَذَا نَسَبُ أَبِي مُسْلِمٍ عَلَى قَوْلِ مَنْ يَزْعُمُ أَنَّهُ حُرٌّ. فَلَمَّا تَمَكَّنَ وَقَوِيَ أَمْرُهُ ادَّعَى أَنَّهُ مِنْ وَلَدِ سَلِيطِ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ. وَكَانَ مِنْ حَدِيثِ سَلِيطِ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ أَنَّهُ كَانَتْ لَهُ جَارِيَةٌ مُوَلَّدَةٌ صَفْرَاءُ تَخْدِمُهُ، فَوَاقَعَهَا مَرَّةً وَلَمْ يَطْلُبْ وَلَدَهَا ثُمَّ تَرَكَهَا دَهْرًا، فَاغْتَنَمَتْ ذَلِكَ فَاسْتَنْكَحَتْ عَبْدًا مِنْ عَبِيدِ الْمَدِينَةِ فَوَقَعَ عَلَيْهَا، فَحَبِلَتْ وَوَلَدَتْ غُلَامًا، فَحَدَّهَا عَبْدُ اللَّهِ بْنُ عَبَّاسٍ وَاسْتَعْبَدَ وَلَدَهَا وَسَمَّاهُ سَلِيطًا، فَنَشَأَ جَلْدًا ظَرِيفًا يَخْدِمُ ابْنَ عَبَّاسٍ، وَكَانَ لَهُ مِنَ الْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ مَنْزِلَةٌ، فَادَّعَى أَنَّهُ وَلَدُ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ وَوَضَعَهُ عَلَى أَمْرِ الْوَلِيدِ لِمَا كَانَ فِي نَفْسِهِ مِنْ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ وَأَمَرَهُ بِمُخَاصَمَةِ عَلِيٍّ، فَخَاصَمَهُ وَاحْتَالَ فِي شُهُودٍ عَلَى إِقْرَارِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ بِأَنَّهُ ابْنُهُ، فَشَهِدُوا بِذَلِكَ عِنْدَ قَاضِي دِمَشْقَ، فَتَحَامَلَ الْقَاضِي اتِّبَاعًا لِرَأْيِ الْوَلِيدِ فَأَثْبَتَ نَسَبَهُ. ثُمَّ إِنَّ سَلِيطًا خَاصَمَ عَلِيَّ بْنَ عَبْدِ اللَّهِ فِي الْمِيرَاثِ حَتَّى لَقِيَ مِنْهُ عَلِيٌّ أَذًى شَدِيدًا، وَكَانَ مَعَ عَلِيٍّ رَجُلٌ مِنْ وَلَدِ أَبِي رَافِعٍ مَوْلَى رَسُولِ اللَّهِ ﷺ مُنْقَطِعًا إِلَيْهِ يُقَالُ لَهُ عُمَرُ الدَّنُّ، فَقَالَ لِعَلِيٍّ يَوْمًا: لَأَقْتُلَنَّ هَذَا الْكَلْبَ وَأُرِيحَكَ مِنْهُ، فَنَهَاهُ عَلِيٌّ عَنْ ذَلِكَ وَتَهَدَّدَهُ بِالْقَطِيعَةِ وَرَفُقَ عَلَى سَلِيطٍ حَتَّى كَفَّ عَنْهُ. ثُمَّ إِنَّ سَلِيطًا دَخَلَ مَعَ عَلِيٍّ بُسْتَانًا لَهُ بِظَاهِرِ دِمَشْقَ، فَنَامَ عَلِيٌّ فَجَرَى بَيْنَ عُمَرَ الدَّنِّ وَسُلَيْطٍ كَلَامٌ، فَقَتَلَهُ عُمَرُ وَدَفَنَهُ فِي الْبُسْتَانِ، وَأَعَانَهُ عَلَيْهِ مَوْلًى لِعَلِيٍّ وَهَرَبَا، وَكَانَ لِسَلِيطٍ صَاحِبٌ قَدْ عَرَفَ دُخُولَهُ الْبُسْتَانَ فَفَقَدَهُ فَأَتَى أُمَّ سَلِيطٍ فَأَخْبَرَهَا، وَفَقَدَ عَلِيٌّ أَيْضًا عُمَرَ الدَّنَّ وَمَوْلَاهُ، فَسَأَلَ عَنْهُمَا وَعَنْ سَلِيطٍ فَلَمْ يُخْبِرْهُ أَحَدٌ، وَغَدَتْ أُمُّ سَلِيطٍ إِلَى بَابِ الْوَلِيدِ فَاسْتَغَاثَتْ عَلَى عَلِيٍّ، فَأَتَى الْوَلِيدُ مِنْ ذَلِكَ مَا أَحَبَّ، فَأَحْضَرَ عَلِيًّا وَسَأَلَهُ عَنْ سَلِيطٍ، فَحَلَفَ أَنَّهُ لَمْ يَعْرِفْ خَبَرَهُ وَأَنَّهُ لَمْ يَأْمُرْ فِيهِ بِأَمْرٍ، فَأَمَرَهُ بِإِحْضَارِ عُمَرَ الدَّنِّ، فَحَلَفَ بِاللَّهِ أَنَّهُ لَمْ يَعْرِفْ مَوْضِعَهُ، فَأَمَرَ الْوَلِيدُ بِإِرْسَالِ الْمَاءِ فِي أَرْضِ الْبُسْتَانِ، فَلَمَّا انْتَهَى إِلَى مَوْضِعِ الْحُفْرَةِ الَّتِي فِيهَا سَلِيطٌ انْخَسَفَتْ وَأُخْرِجَ مِنْهَا سَلِيطٌ، فَأَمَرَ الْوَلِيدُ بِعَلِيٍّ فَضُرِبَ وَأُقِيمَ فِي الشَّمْسِ، وَأُلْبِسَ جُبَّةَ صُوفٍ لِيُخْبِرَهُ خَبَرَ سَلِيطٍ وَيَدُلَّهُ عَلَى عُمَرَ الدَّنِّ، فَلَمْ يَكُنْ عِنْدَهُ عِلْمٌ، ثُمَّ شَفَعَ فِيهِ عَبَّاسُ بْنُ زِيَادٍ فَأُخْرِجَ إِلَى الْحُمَيْمَةِ، وَقِيلَ إِلَى الْحِجْرِ، فَأَقَامَ بِهِ حَتَّى هَلَكَ الْوَلِيدُ وَوَلِيَ سُلَيْمَانُ، فَرَدَّهُ إِلَى دِمَشْقَ. وَكَانَ هَذَا مِمَّا عَدَّهُ الْمَنْصُورُ عَلَى أَبِي مُسْلِمٍ حِينَ قَتَلَهُ، وَقَالَ لَهُ: زَعَمْتَ أَنَّكَ ابْنُ سَلِيطٍ وَلَمْ تَرْضَ حَتَّى نَسَبْتَ إِلَى عَبْدِ اللَّهِ غَيْرَ وَلَدِهِ، لَقَدِ ارْتَقَيْتَ مُرْتَقًى صَعْبًا. وَكَانَ سَبَبُ مَوْجِدَةِ الْوَلِيدِ عَلَى عَلِيِّ بْنِ عَبْدِ اللَّهِ أَنَّ أَبَاهُ عَبْدَ الْمَلِكِ بْنَ مَرْوَانَ طَلَّقَ امْرَأَتَهُ أُمَّ ابْنِهَا ابْنَةَ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ، فَتَزَوَّجَهَا عَلِيٌّ، فَتَغَيَّرَ لَهُ عَبْدُ الْمَلِكِ وَأَطْلَقَ لِسَانَهُ فِيهِ وَقَالَ: إِنَّمَا صِلَاتُهُ رِيَاءٌ، وَسَمِعَ الْوَلِيدُ ذَلِكَ مِنْ أَبِيهِ فَبَقِيَ فِي نَفْسِهِ. وَقِيلَ: إِنَّ أَبَا مُسْلِمٍ كَانَ عَبْدًا، وَكَانَ سَبَبُ انْتِقَالِهِ إِلَى بَنِي الْعَبَّاسِ أَنَّ بُكَيْرَ بْنَ مَاهَانَ كَانَ كَاتِبًا لِبَعْضِ عُمَّالِ السِّنْدِ فَقَدِمَ الْكُوفَةَ، فَاجْتَمَعَ هُوَ وَشِيعَةُ بَنِي الْعَبَّاسِ، فَغَمَزَ بِهِمْ، فَأُخِذُوا، فَحُبِسَ بُكَيْرٌ وَخُلِّيَ عَنِ الْبَاقِينَ، وَكَانَ فِي الْحَبْسِ يُونُسُ أَبُو عَاصِمٍ وَعِيسَى بْنُ مَعْقِلٍ الْعِجْلِيُّ وَمَعَهُ أَبُو مُسْلِمٍ يَخْدِمُهُ، فَدَعَاهُمْ بُكَيْرٌ إِلَى رَأْيِهِ، فَأَجَابُوهُ، فَقَالَ لِعِيسَى بْنِ مَعْقِلٍ: مَا هَذَا الْغُلَامُ مِنْكَ ؟ قَالَ: مَمْلُوكٌ. قَالَ: أَتَبِيعُهُ ؟ قَالَ: هُوَ لَكَ. قَالَ: أُحِبُّ أَنْ تَأْخُذَ ثَمَنَهُ. قَالَ: هُوَ لَكَ بِمَا شِئْتَ، فَأَعْطَاهُ أَرْبَعَمِائَةِ دِرْهَمٍ، ثُمَّ خَرَجُوا مِنَ السِّجْنِ، فَبَعَثَ بِهِ بُكَيْرٌ إِلَى إِبْرَاهِيمَ الْإِمَامِ، فَدَفَعَهُ إِبْرَاهِيمُ إِلَى أَبِي مُوسَى السَّرَّاجِ، فَسَمِعَ مِنْهُ وَحَفِظَ ثُمَّ سَارَ مُتَرَدِّدًا إِلَى خُرَاسَانَ. وَقِيلَ: إِنَّهُ كَانَ لِبَعْضِ أَهْلِ هَرَاةَ أَوْ بُوشَنْجَ، فَقَدِمَ مَوْلَاهُ عَلَى إِبْرَاهِيمَ الْإِمَامُ وَأَبُو مُسْلِمٍ مَعَهُ، فَأَعْجَبَهُ عَقْلُهُ فَابْتَاعَهُ مِنْهُ وَأَعْتَقَهُ وَمَكَثَ عِنْدَهُ عِدَّةَ سِنِينَ، وَكَانَ يَتَرَدَّدُ بِكُتُبٍ إِلَى خُرَاسَانَ عَلَى حِمَارٍ لَهُ، ثُمَّ وَجَّهَهُ أَمِيرًا عَلَى شِيعَتِهِمْ بِخُرَاسَانَ وَكَتَبَ إِلَى مَنْ بِهَا مِنْهُمْ بِالسَّمْعِ وَالطَّاعَةِ، وَكَتَبَ إِلَى أَبِي سَلَمَةَ الْخَلَّالِ دَاعِيَتِهِمْ وَوَزِيرِهِمْ بِالْكُوفَةِ يُعْلِمُهُ أَنَّهُ قَدْ أَرْسَلَ أَبَا مُسْلِمٍ وَيَأْمُرُهُ بِإِنْفَاذِهِ إِلَى خُرَاسَانَ. فَسَارَ إِلَيْهَا فَنَزَلَ عَلَى سُلَيْمَانَ بْنِ كَثِيرٍ، وَكَانَ مِنْ أَمْرِهِ مَا نَذْكُرُهُ سَنَةَ سَبْعٍ وَعِشْرِينَ وَمِائَةٍ إِنْ شَاءَ اللَّهُ تَعَالَى. وَقَدْ كَانَ أَبُو مُسْلِمٍ رَأَى رُؤْيَا قَبْلَ ذَلِكَ اسْتَدَلَّ بِهَا عَلَى مُلْكِ خُرَاسَانَ فَظَهَرَ أَمْرُهَا، فَلَمَّا وَرَدَ نَيْسَابُورَ نَزَلَ بُونَابَاذَ، وَكَانَتْ عَامِرَةً، فَتَحَدَّثَ صَاحِبُ الْخَانِ الَّذِي نَزَلَهُ أَبُو مُسْلِمٍ بِذَلِكَ وَقَالَ: إِنَّ هَذَا يَزْعُمُ أَنَّهُ يَلِي خُرَاسَانَ. فَخَرَجَ أَبُو مُسْلِمٍ لِبَعْضِ حَاجَتِهِ، فَعَمَدَ بَعْضُ الْمُجَّانِ فَقَطَعَ ذَنَبَ حِمَارِهِ، فَلَمَّا عَادَ قَالَ لِصَاحِبِ الْخَانِ: مَنْ فَعَلَ هَذَا بِحِمَارِي ؟ قَالَ: لَا أَدْرِي ! قَالَ: مَا اسْمُ هَذِهِ الْمَحِلَّةِ ؟ قَالَ: بُونَابَاذَ. قَالَ: إِنْ لَمْ أُصَيِّرْهَا كَنَدَابَاذَ فَلَسْتُ بِأَبِي مُسْلِمٍ. فَلَمَّا وَلِيَ خُرَاسَانَ أَخْرَبَهَا.
✧ Mention of the beginning of the affair of Abū Muslim al-Khurāsānī People have differed concerning Abū Muslim. It was said: He was a free man, and his name was Ibrāhīm b. ʿUthmān b. Bashshār b. Sadūs b. Jawdazdah from the descendants of Buzurjmihr, and he was called Abū Isḥāq. He was born in Iṣbahān and grew up in al-Kūfah. His father had entrusted him to ʿĪsā b. Mūsā al-Sarrāj, so he took him to al-Kūfah when he was seven years old. When he came into contact with Ibrāhīm b. Muḥammad b. ʿAlī b. ʿAbd Allāh b. ʿAbbās, the Imām, he said to him: Change your name, for our affair will not be completed except by changing your name, according to what I found in the books. So he called himself ʿAbd al-Raḥmān b. Muslim, and was called Abū Muslim. He went about his business while he had a forelock and was on a donkey with a packsaddle, being nineteen years old. Ibrāhīm the Imām married him to the daughter of ʿImrān b. Ismāʿīl al-Ṭāʾī, known as Abū al-Najm, and she was in Khurāsān with her father. Abū Muslim consummated the marriage with her in Khurāsān. Abū Muslim married his daughter Fāṭimah to Muḥriz b. Ibrāhīm, and his other daughter Asmāʾ to Fahm b. Muḥriz. Asmāʾ had offspring, while Fāṭimah did not. Fāṭimah is the one whom the Khurramiyyah mention. Then Sulaymān b. Kathīr, Mālik b. al-Haytham, Lāhiz b. Qurayẓ, and Qaḥṭabah b. Shabīb set out from Khurāsān intending Makkah in the year 124 AH. When they entered al-Kūfah, they came to ʿĀṣim b. Yūnus al-ʿIjlī while he was in prison, having been accused of calling to the descendants of al-ʿAbbās. With him were ʿĪsā and Idrīs, the two sons of Maʿqil al-ʿIjlī. This Idrīs is the grandfather of Abū Dulaf al-ʿIjlī. Yūsuf b. ʿUmar had imprisoned the two of them along with those imprisoned from among the agents of Khālid al-Qasrī. With them was Abū Muslim serving them, having attached himself to them. They saw in him the signs, so they said: To whom does this youth belong? They said: A boy with us from the saddlers, serving us. Abū Muslim used to hear ʿĪsā and Idrīs speaking about this doctrine, and when he heard them he would weep. When they saw that from him, they called him to their doctrine, and he responded. It was also said: He was from the people of the estates of Banū Maʿqil al-ʿIjliyyah in Iṣbahān or elsewhere in al-Jabal. His name was Ibrāhīm, and he was nicknamed Ḥaykān. It was Ibrāhīm the Imām who named him ʿAbd al-Raḥmān and called him Abū Muslim. He was with Abū Mūsā al-Sarrāj, his companion, stitching reins and making saddles. He had knowledge of the craft of leather and saddles, and he would carry them to Iṣbahān, al-Jibāl, al-Jazīrah, al-Mawṣil, Naṣībīn, Āmid, and elsewhere, trading in them. ʿĀṣim b. Yūnus al-ʿIjlī and Idrīs and ʿĪsā, the two sons of Maʿqil, were imprisoned, and Abū Muslim used to serve them in prison with that sign. Sulaymān b. Kathīr, Lāhiz, and Qaḥṭabah came to al-Kūfah and entered upon ʿĀṣim. They saw Abū Muslim with him, and he pleased them, so they took him. Abū Mūsā al-Sarrāj wrote a letter with him to Ibrāhīm the Imām. They met him in Makkah, and he took Abū Muslim, who then served him. Then these nuqabāʾ came to Ibrāhīm the Imām another time seeking a man to go with them to Khurāsān. This was the lineage of Abū Muslim according to those who claim he was free. When he became established and his affair grew strong, he claimed that he was from the descendants of Salīṭ b. ʿAbd Allāh b. ʿAbbās. The story of Salīṭ b. ʿAbd Allāh b. ʿAbbās was that he had a yellow-skinned slave girl born in his household who served him. He had intercourse with her once but did not seek her child, then left her for a long time. She took advantage of that and married a slave from among the slaves of al-Madīnah, who had intercourse with her. She became pregnant and gave birth to a boy. ʿAbd Allāh b. ʿAbbās punished her and enslaved her son, naming him Salīṭ. He grew up hardy and clever, serving Ibn ʿAbbās. He had a standing with al-Walīd b. ʿAbd al-Malik, and he claimed that he was the son of ʿAbd Allāh b. ʿAbbās. He set him upon the affair of al-Walīd because of what was in his heart against ʿAlī b. ʿAbd Allāh b. ʿAbbās, and he commanded him to dispute with ʿAlī. So he disputed with him and contrived witnesses to the acknowledgment of ʿAbd Allāh b. ʿAbbās that he was his son. They testified to that before the judge of Damascus. The judge leaned in compliance with the opinion of al-Walīd and established his lineage. Then Salīṭ disputed with ʿAlī b. ʿAbd Allāh over the inheritance until ʿAlī suffered severe harm from him. With ʿAlī was a man from the descendants of Abū Rāfiʿ, the mawlā of the Messenger of God ﷺ, devoted to him, called ʿUmar al-Dann. One day he said to ʿAlī: I shall kill this dog and relieve you of him. ʿAlī forbade him from that and threatened him with severance of relations, and he was gentle with Salīṭ until he desisted from him. Then Salīṭ entered with ʿAlī a garden of his on the outskirts of Damascus. ʿAlī fell asleep, and words passed between ʿUmar al-Dann and Salīṭ. ʿUmar killed him and buried him in the garden. A mawlā of ʿAlī helped him, and they fled. Salīṭ had a companion who knew of his entering the garden. He missed him and came to the mother of Salīṭ and informed her. ʿAlī also missed ʿUmar al-Dann and his mawlā. He asked about them and about Salīṭ, but no one informed him. The mother of Salīṭ went in the morning to the gate of al-Walīd and sought help against ʿAlī. Al-Walīd received from that what he liked. He summoned ʿAlī and asked him about Salīṭ. He swore that he did not know his news and that he had not commanded anything concerning him. He ordered him to bring ʿUmar al-Dann. He swore by God that he did not know his whereabouts. Al-Walīd ordered water to be released into the land of the garden. When it reached the place of the pit in which Salīṭ was, it caved in and Salīṭ was brought out from it. Al-Walīd ordered ʿAlī to be beaten and made to stand in the sun, and he was clothed in a woolen jubbah so that he would tell him the news of Salīṭ and guide him to ʿUmar al-Dann. But he had no knowledge. Then ʿAbbās b. Ziyād interceded for him, and he was sent out to al-Ḥumaymah, and it was said to al-Ḥijr. He stayed there until al-Walīd died and Sulaymān took power, who returned him to Damascus. This was among the things that al-Manṣūr held against Abū Muslim when he killed him, saying to him: You claimed that you were the son of Salīṭ, and you were not content until you attributed to ʿAbd Allāh other than his child. You have ascended a difficult ascent. The reason for al-Walīd's anger against ʿAlī b. ʿAbd Allāh was that his father ʿAbd al-Malik b. Marwān divorced his wife, the mother of his son, the daughter of ʿAbd Allāh b. Jaʿfar, and ʿAlī married her. ʿAbd al-Malik became displeased with him and let loose his tongue against him, saying: His gifts are mere ostentation. Al-Walīd heard that from his father and it remained in his heart. It was also said: Abū Muslim was a slave. The reason for his transfer to Banū al-ʿAbbās was that Bukayr b. Māhān was a scribe for one of the agents of al-Sind. He came to al-Kūfah and gathered with the Shīʿah of Banū al-ʿAbbās. They were denounced, so they were seized. Bukayr was imprisoned and the rest were released. In prison were Yūnus Abū ʿĀṣim and ʿĪsā b. Maʿqil al-ʿIjlī, and with him was Abū Muslim serving him. Bukayr called them to his doctrine, and they responded. He said to ʿĪsā b. Maʿqil: What is this boy to you? He said: A slave. He said: Will you sell him? He said: He is yours. He said: I would like you to take his price. He said: He is yours for whatever you wish. He gave him four hundred dirhams. Then they left the prison, and Bukayr sent him to Ibrāhīm the Imām. Ibrāhīm handed him over to Abū Mūsā al-Sarrāj, and he heard from him and memorized. Then he traveled back and forth to Khurāsān. It was also said: He belonged to some people of Harāt or Būshanj. His master came to Ibrāhīm the Imām with Abū Muslim accompanying him. His intellect pleased him, so he bought him from him, freed him, and he stayed with him for several years. He traveled back and forth with letters to Khurāsān on a donkey of his. Then he sent him as amīr over their Shīʿah in Khurāsān and wrote to those of them there to hear and obey. He wrote to Abū Salamah al-Khallāl, their dāʿī and wazīr in al-Kūfah, informing him that he had sent Abū Muslim and ordering him to dispatch him to Khurāsān. He traveled there and stayed with Sulaymān b. Kathīr. His affair was what we shall mention in the year 127 AH, God Almighty willing. Abū Muslim had previously seen a dream from which he inferred the rule of Khurāsān, and its affair appeared. When he arrived in Naysābūr, he stayed in Būnābādh, which was flourishing. The owner of the caravanserai where Abū Muslim stayed spoke of that and said: This man claims that he will govern Khurāsān. Abū Muslim went out for some need, and some jesters went and cut the tail of his donkey. When he returned, he said to the owner of the caravanserai: Who did this to my donkey? He said: I don't know! He said: What is the name of this quarter? He said: Būnābādh. He said: If I do not make it like Kanādābādh, then I am not Abū Muslim. When he governed Khurāsān, he destroyed it.
Tarikh (al-Tabari) 2588No grade recorded
ذِكْرُ الْحَرْبِ بَيْنَ بَلْجٍ وَابْنَيْ عَبْدِ الْمَلِكِ وَوَفَاةِ بَلْجٍ وَوِلَايَةِ ثَعْلَبَةَ بْنِ سَلَامَةَ الْأَنْدَلُسَ فِي سَنَةُ أَرْبَعٍ وَعِشْرِينَ وَمِائَةٍ كَانَ بِالْأَنْدَلُسِ حَرْبٌ شَدِيدَةٌ بَيْنَ بَلْجٍ وَأُمَيَّةَ وَقَطَنِ ابْنَيْ عَبْدِ الْمَلِكِ بْنِ قَطَنٍ، وَكَانَ سَبَبُهَا أَنَّهُمَا لَمَّا هَرَبَا مِنْ قُرْطُبَةَ، كَمَا ذَكَرْنَاهُ، فَلَمَّا قُتِلَ أَبُوهُمَا اسْتَنْجَدَا بِأَهْلِ الْبِلَادِ وَالْبَرْبَرِ، فَاجْتَمَعَ مَعَهُمَا جَمْعٌ كَثِيرٌ قِيلَ كَانُوا مِائَةَ أَلْفِ مُقَاتِلٍ، فَسَمِعَ بِهِمْ بَلْجٌ وَالَّذِينَ مَعَهُ فَسَارَ إِلَيْهِمْ، وَالْتَقَوْا وَاقْتَتَلُوا قِتَالًا شَدِيدًا، وَجُرِحَ بَلْجٌ جِرَاحَاتٍ، ثُمَّ ظَفِرَ بِابْنَيْ عَبْدِ الْمَلِكِ وَالْبَرْبَرِ وَمَنْ مَعَهُمْ وَقَتَلَ مِنْهُمْ فَأَكْثَرَ، وَعَادَ إِلَى قُرْطُبَةَ مُظَفَّرًا مَنْصُورًا، فَبَقِيَ سَبْعَةَ أَيَّامٍ، وَمَاتَ مِنَ الْجِرَاحَاتِ الَّتِي فِيهِ، وَكَانَتْ وَفَاتُهُ فِي شَوَّالٍ مِنْ هَذِهِ السَّنَةِ، وَكَانَتْ وِلَايَتُهُ أَحَدَ عَشَرَ شَهْرًا. فَلَمَّا مَاتَ قَدِمَ أَصْحَابُهُ عَلَيْهِمْ ثَعْلَبَةُ بْنُ سَلَامَةَ الْعِجْلِيُّ، لِأَنَّ هِشَامَ بْنَ عَبْدِ الْمَلِكِ عَهِدَ إِلَيْهِمْ: إِنْ حَدَثَ بِبَلْجٍ وَكُلْثُومٍ حَدَثٌ فَالْأَمِيرُ ثَعْلَبَةُ، فَقَامَ بِالْأَمْرِ، وَثَارَتْ فِي أَيَّامِهِ الْبَرْبَرُ بِنَاحِيَةِ مَارِدَةَ، فَغَزَاهُمْ فَقَتَلَ فِيهِمْ فَأَكْثَرَ وَأَسَرَ مِنْهُمْ رَجُلٌ وَأَتَى بِهِمْ إِلَى قُرْطُبَةَ.
✧ Mention of the war between Balj and the two sons of ʿAbd al-Malik, and the death of Balj, and the governorship of Thaʿlaba b. Salāma over al-Andalus In the year 124 AH, there was a fierce war in al-Andalus between Balj and Umayya and Qaṭan, the two sons of ʿAbd al-Malik b. Qaṭan. The reason for it was that when the two fled from Cordoba, as we have mentioned, and when their father was killed, they sought help from the people of the districts and the Berbers. A large host gathered with them, said to number one hundred thousand fighting men. Balj and those with him heard of them, so he marched against them. They met and fought a severe battle. Balj was wounded several times, then he gained victory over the two sons of ʿAbd al-Malik and the Berbers and those with them, and killed a great number of them. He returned to Cordoba victorious and triumphant, and remained seven days, then died of the wounds he had sustained. His death was in Shawwāl of this year, and his governorship had lasted eleven months. When he died, his companions set over themselves Thaʿlaba b. Salāma al-ʿIjlī, because Hishām b. ʿAbd al-Malik had enjoined them: 'If any mishap befalls Balj and Kulthūm, then the commander is Thaʿlaba.' So he took charge of affairs. During his days, the Berbers rose in the region of Mārida, so he raided them and killed a great number of them, and took a man of them captive, and brought them to Cordoba.
Tarikh (al-Tabari) 2589No grade recorded
ذِكْرُ عِدَّةِ حَوَادِثَ وَفِيهَا غَزَا سُلَيْمَانُ بْنُ هِشَامٍ الصَّائِفَةَ ، فَلَقِيَ أَلْيُونَ مَلِكَ الرُّومِ فَغَنِمَ. وَحَجَّ بِالنَّاسِ هَذِهِ السَّنَةَ مُحَمَّدُ بْنُ هِشَامِ بْنِ إِسْمَاعِيلَ. قَالَ أَبُو جَعْفَرِ بْنُ جَرِيرٍ: حَجَّ بِالنَّاسِ فِيهَا عَبْدُ الْعَزِيزِ بْنُ الْحَجَّاجِ بْنِ عَبْدِ الْمَلِكِ وَمَعَهُ امْرَأَتُهُ أُمُّ سَلَمَةَ بِنْتُ هِشَامِ بْنِ عَبْدِ الْمَلِكِ. وَكَانَ نَائِبَ الْحِجَازِ وَالطَّائِفِ وَهُوَ مُحَمَّدُ بْنُ هِشَامِ بْنِ إِسْمَاعِيلَ يَقِفُ عَلَى بَابِهَا، وَيَهْدِي إِلَيْهَا الْأَلْطَافَ وَالتُّحَفَ، وَيَعْتَذِرُ إِلَيْهَا مِنَ التَّقْصِيرِ، وَهِيَ لَا تَلْتَفِتُ إِلَى ذَلِكَ. وَنُوَّابُ الْبِلَادِ هُمُ الْمَذْكُورُونَ فِي الَّتِي قَبْلَهَا.
✧ Mention of several events In this year, Sulaymān b. Hishām raided the summer expedition, and he encountered Alyūn, king of the Byzantines, and took spoils. Muḥammad b. Hishām b. Ismāʿīl led the people in the pilgrimage this year. Abū Jaʿfar b. Jarīr said: ʿAbd al-ʿAzīz b. al-Ḥajjāj b. ʿAbd al-Malik led the people in it, and with him was his wife Umm Salamah bt. Hishām b. ʿAbd al-Malik. The governor of the Ḥijāz and al-Ṭāʾif, who was Muḥammad b. Hishām b. Ismāʿīl, would stand at her door, send her gifts and presents, and apologize to her for any shortcoming, while she paid no attention to that. The governors of the provinces are those mentioned in the previous year.
Tarikh (al-Tabari) 2590No grade recorded
مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ عَامِرُ بْنُ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ بْنِ الْعَوَّامِ عَامِرُ بْنُ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ بْنِ الْعَوَّامِ: رَوَى عَنْ أَبِيهِ وَغَيْرِهِ مِنَ الصَّحَابَةِ، وَعَنْ جَمَاعَةٍ مِنَ التَّابِعِينَ، وَكَانَ رَجُلًا صَالِحًا لَا يَعْرِفُ الشَّرَّ. أُتِيَ يَوْمًا بِعَطَائِهِ، فَوَضَعَهُ فِي الْمَسْجِدِ ثُمَّ قَامَ فَنَسِيَهُ، فَذَكَرَ، فَقَالَ لِخَادِمِهِ: ادْخُلِ الْمَسْجِدَ وَائْتِنِي بِعَطَائِي، قَالَ: وَأَيْنَ أَجِدُهُ؟ قَالَ: سُبْحَانَ اللَّهِ أَوَيَأْخُذُ أَحَدٌ مَا لَيْسَ لَهُ؟! عن عِمْرَانُ بْنُ أَبِي عِمْرَانَ، قَالَ: سَمِعْتُ سُفْيَانَ بْنَ عُيَيْنَةَ يَقُولُ: اشْتَرَى عَامِرُ بْنُ عَبْدِ اللَّهِ نَفْسَهُ مِنَ اللَّهِ عَزَّ وَجَلَّ بِتِسْعِ دِيَاتٍ. وعن قُدَامَةُ، قَالَ: سَمِعْتُ أَبَا مَوْدُودٍ يَقُولُ: كَانَ عَامِرُ بْنُ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ يَتَحَيَّنُ الْعِبَادَ وَهُمْ سُجُودٌ: أَبَا حَازِمٍ، وَصَفْوَانَ بْنَ سُلَيْمٍ، وَسُلَيْمَانَ بْنَ سُحَيْمٍ وَأَشْبَاهَهُمْ، فَيَأْتِيهِمْ بِالصُّرَّةِ فِيهَا الدَّنَانِيرُ وَالدَّرَاهِمُ، فَيَضَعُهَا عِنْدَ نِعَالِهِمْ بِحَيْثُ يَحُسُّونَ بِهَا وَلَا يَشْعُرُونَ بِمَكَانِهِ، فَيُقَالُ لَهُ: مَا يَمْنَعُكَ أَنْ تُرْسِلَ بِهَا إِلَيْهِمْ؟ فَيَقُولُ: [إِنِّي] أَكْرَهُ أَنْ يَتَمَعَّرَ وَجْهُ أَحَدِهِمْ إِذَا نَظَرَ إِلَى رَسُولِي وَإِذَا لَقِيَنِي. وعن عَيَّاشُ بْنُ الْمُغِيرَةِ، قَالَ: كَانَ عَامِرُ بْنُ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ إِذَا شَهِدَ جِنَازَةً وَقَفَ عَلَى الْقَبْرِ، فَقَالَ: أَلَا أَرَاكَ ضَيِّقًا، أَلَا أَرَاكَ رُقَعًا، أَلَا أَرَاكَ مُظْلِمًا، لَئِنْ سَلِمْتُ لَأَتَأَهَّبَنَّ لَكَ أَهْبَتَكَ، فَأَوَّلُ شَيْءٍ يَرَاهُ مِنْ مَالِهِ يَتَقَرَّبُ بِهِ إِلَى رَبِّهِ، فَإِنْ كَانَ [رَقِيقُهُ] لَيَتَعَرَّضُونَ لَهُ عِنْدَ انْصِرَافِهِ مِنَ الْجِنَازَةِ لِيُعْتِقَهُمْ. قَالَ الزُّبَيْرُ: وَحَدَّثَنِي عَمِّي مُصْعَبُ بْنُ عَبْدِ اللَّهِ، قَالَ: سَمِعَ عَامِرُ بْنُ عَبْدِ اللَّهِ الْمُؤَذِّنَ وَهُوَ يَجُودُ بِنَفْسِهِ، وَمَنْزِلُهُ قَرِيبٌ مِنَ الْمَسْجِدِ، فَقَالَ: خُذُوا بِيَدِي، فَقِيلَ لَهُ: إِنَّكَ عَلِيلٌ، فَقَالَ: أَسْمَعُ دَاعِيَ اللَّهِ فَلَا أُجِيبُ، فَأَخَذُوا بِيَدِهِ فَدَخَلَ فِي صَلَاةِ الْمَغْرِبِ فَرَكَعَ مَعَ الْإِمَامِ رَكْعَةً ثُمَّ مَاتَ. 671 نَصْرُ بْنُ عِمْرَانَ، أَبُو جَمْرَةَ الضَّبَعِيُّ نَصْرُ بْنُ عِمْرَانَ، أَبُو جَمْرَةَ الضَّبَعِيُّ: قَالَ: كُنْتُ أَدْفَعُ الزِّحَامَ عَنِ ابْنِ عَبَّاسٍ، فَحُمِمْتُ أَيَّامًا فَتَأَخَّرْتُ، فَلَمَّا حَضَرْتُهُ سَأَلَنِي عَنْ تَأَخُّرِي فَأَخْبَرْتُهُ بِالْحُمَّى، فَقَالَ: إِنَّ رَسُولَ اللَّهِ ﷺ قَالَ: "الْحُمَّى مِنْ فَيْحِ جَهَنَّمَ فَأَبْرِدُوهَا بِالْمَاءِ". تُوُفِّيَ فِي هَذِهِ السَّنَةِ. مُحَمَّدُ بْنُ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ وَفِيهَا مَاتَ مُحَمَّدُ بْنُ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ فِي قَوْلِ بَعْضِهِمْ، وَوَصَّى إِلَى ابْنِهِ إِبْرَاهِيمَ بِالْقِيَامِ بِأَمْرِ الدَّعْوَةِ إِلَيْهِمْ. وَالصَّحِيحُ أَنَّهُ إِنَّمَا تُوُفِّيَ فِي الَّتِي بَعْدَهَا. الْقَاسِمُ بْنُ أَبِي بَزَّةَ وَفِيهَا تُوُفِّيَ الْقَاسِمُ بْنُ أَبِي بَزَّةَ أَبُو عَبْدِ اللَّهِ الْمَكِّيُّ الْقَارِئُ، مَوْلَى عَبْدِ اللَّهِ بْنِ السَّائِبِ تَابِعِيٌّ جَلِيلٌ، رَوَى عَنْ أَبِي الطُّفَيْلِ عَامِرِ بْنِ وَاثِلَةَ، وَعَنْهُ جَمَاعَةٌ، وَوَثَّقَهُ الْأَئِمَّةُ. تُوُفِّيَ فِي هَذِهِ السَّنَةِ عَلَى الصَّحِيحِ، وَقِيلَ: بَعْدَهَا بِسَنَةٍ. وَقِيلَ: سَنَةَ أَرْبَعَ عَشْرَةَ. وَقِيلَ: سَنَةُ خَمْسَ عَشْرَةَ. فَاللَّهُ أَعْلَمُ. محمد بن شهاب الزهري الزُّهْرِيُّ مُحَمَّدُ بْنُ مُسْلِمِ بْنِ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ بْنِ شِهَابِ بْنِ عَبْدِ اللَّهِ بْنِ الْحَارِثِ بْنِ زُهْرَةَ بْنِ كِلَابِ بْنِ مُرَّةَ، أَبُو بَكْرٍ الْقُرَشِيُّ الزُّهْرِيُّ أَحَدُ الْأَعْلَامِ، مِنْ أَئِمَّةِ الْإِسْلَامِ، تَابِعِيٌّ جَلِيلٌ، سَمِعَ غَيْرَ وَاحِدٍ مِنَ الصَّحَابَةِ، وَرَوَى عَنْهُ غَيْرُ وَاحِدٍ مِنَ التَّابِعِينَ وَغَيْرِهِمْ. رَوَى الْحَافِظُ ابْنُ عَسَاكِرَ عَنِ الزُّهْرِيِّ قَالَ: أَصَابَ أَهْلُ الْمَدِينَةِ جَهْدٌ شَدِيدٌ، فَارْتَحَلْتُ إِلَى دِمَشْقَ، وَكَانَ عِنْدِي عِيَالٌ كَثِيرَةٌ، فَجِئْتُ جَامِعَهَا، فَجَلَسْتُ فِي أَعْظَمِ حَلْقَةٍ، فَإِذَا رَجُلٌ قَدْ خَرَجَ مِنْ عِنْدِ أَمِيرِ الْمُؤْمِنِينَ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ فَقَالَ: إِنَّهُ قَدْ نَزَلَ بِأَمِيرِ الْمُؤْمِنِينَ مَسْأَلَةٌ، وَكَانَ قَدْ سَمِعَ مِنْ سَعِيدِ بْنِ الْمُسَيَّبِ فِيهَا شَيْئًا - وَقَدْ شَذَّ عَنْهُ - فِي أُمَّهَاتِ الْأَوْلَادِ يَرْوِيهِ عَنْ عُمَرَ بْنِ الْخَطَّابِ. فَقُلْتُ: إِنِّي أَحْفَظُ عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، عَنْ عُمَرَ بْنِ الْخَطَّابِ فَأَخَذَنِي فَأَدْخَلَنِي عَلَى عَبْدِ الْمَلِكِ. فَسَأَلَنِي: مِمَّنْ أَنْتَ ؟ فَانْتَسَبْتُ لَهُ، وَذَكَرْتُ لَهُ حَاجَتِي وَعِيَالِي، فَسَأَلَنِي: هَلْ تَحْفَظُ الْقُرْآنَ ؟ قُلْتُ: نَعَمْ، وَالْفَرَائِضَ وَالسُّنَنَ. فَسَأَلَنِي عَنْ ذَلِكَ كُلِّهِ فَأَجَبْتُهُ، فَقَضَى دَيْنِي، وَأَمَرَ لِي بِجَائِزَةٍ، وَقَالَ لِي: اطْلُبِ الْعِلْمَ، فَإِنِّي أَرَى لَكَ عَيْنًا حَافِظَةً وَقَلْبًا ذَكِيًّا. قَالَ: فَرَجَعْتُ إِلَى الْمَدِينَةِ أَطْلُبُ الْعِلْمَ وَأَتَتَبَّعُهُ، فَبَلَغَنِي أَنَّ امْرَأَةً بِقُبَاءَ رَأَتْ رُؤْيَا عَجِيبَةً، فَأَتَيْتُهَا فَسَأَلْتُهَا عَنْ ذَلِكَ، فَقَالَتْ: إِنَّ بِعْلِي مَاتَ وَتَرَكَ لَنَا خَادِمًا وَدَاجِنًا وَنُخَيْلَاتٍ ; نَشْرَبُ مِنْ لَبَنِهَا، وَنَأْكُلُ مِنْ ثَمَرِهَا، فَبَيْنَمَا أَنَا بَيْنَ النَّائِمَةِ وَالْيَقْظَى رَأَيْتُ كَأَنَّ ابْنِي الْكَبِيرَ - وَكَانَ مُشْتَدًّا - قَدْ أَقْبَلَ، فَأَخَذَ الشَّفْرَةَ، فَذَبَحَ وَلَدَ الدَّاجِنِ، وَقَالَ: إِنَّ هَذَا يُضَيِّقُ عَلَيْنَا اللَّبَنَ. تَمَّ نَصَبَ الْقِدْرَ، وَقَطَّعَهُ وَوَضَعَهُ فِيهِ، ثُمَّ أَخَذَ الشَّفْرَةَ فَذَبَحَ بِهَا أَخَاهُ - وَأَخُوهُ صَغِيرٌ كَمَا قَدْ جَاءَ - ثُمَّ اسْتَيْقَظْتُ مَذْعُورَةً، فَدَخَلَ وَلَدِي الْكَبِيرُ فَقَالَ: أَيْنَ اللَّبَنُ ؟ فَقُلْتُ: شَرِبَهُ وَلَدُ الدَّاجِنِ. فَقَالَ: إِنَّهُ قَدْ ضَيَّقَ عَلَيْنَا اللَّبَنَ. ثُمَّ أَخَذَ الشَّفْرَةَ فَذَبَحَهُ وَقَطَّعَهُ فِي الْقِدْرِ، فَبَقِيتُ مُشْفِقَةً خَائِفَةً مِمَّا رَأَيْتُ، فَأَخَذْتُ وَلَدِي الصَّغِيرَ فَغَيَّبْتُهُ فِي بَعْضِ بُيُوتِ الْجِيرَانِ، ثُمَّ أَقْبَلْتُ إِلَى الْمَنْزِلِ وَأَنَا مُشْفِقَةٌ جِدًّا مِمَّا رَأَيْتُ، فَأَخَذَتْنِي عَيْنِي فَنِمْتُ، فَرَأَيْتُ فِي الْمَنَامِ قَائِلًا يَقُولُ: مَا لَكِ مُغْتَمَّةً ؟ فَقُلْتُ: إِنِّي رَأَيْتُ مَنَامًا، فَأَنَا أَحْذَرُ مِنْهُ. فَقَالَ: يَا رُؤْيَا، يَا رُؤْيَا. فَأَقْبَلَتِ امْرَأَةٌ حَسْنَاءُ جَمِيلَةٌ، فَقَالَ: مَا أَرَدْتِ إِلَى هَذِهِ الْمَرْأَةِ الصَّالِحَةِ ؟ قَالَتْ: مَا أَرَدْتُ إِلَّا خَيْرًا. ثُمَّ قَالَ: يَا أَحْلَامُ، يَا أَحْلَامُ. فَأَقْبَلَتِ امْرَأَةٌ دُونَهَا فِي الْحُسْنِ وَالْجَمَالِ، فَقَالَ: مَا أَرَدْتِ إِلَى هَذِهِ الْمَرْأَةِ الصَّالِحَةِ ؟ فَقَالَتْ: مَا أَرَدْتُ إِلَّا خَيْرًا. ثُمَّ قَالَ: يَا أَضْغَاثُ، يَا أَضْغَاثُ. فَأَقْبَلَتِ امْرَأَةٌ سَوْدَاءُ شَعِثَةٌ، فَقَالَ: مَا أَرَدْتِ إِلَى هَذِهِ الْمَرْأَةِ الصَّالِحَةِ ؟ فَقَالَتْ: إِنَّهَا امْرَأَةٌ صَالِحَةٌ، فَأَحْبَبْتُ أَنْ أَغُمَّهَا سَاعَةً. ثُمَّ اسْتَيْقَظْتُ، فَجَاءَ ابْنِي فَوَضَعَ الطَّعَامَ، وَقَالَ: أَيْنَ أَخِي ؟ فَقُلْتُ لَهُ: دَرَجَ إِلَى بُيُوتِ الْجِيرَانِ. فَذَهَبَ وَرَاءَهُ، فَكَأَنَّمَا هُدِيَ إِلَيْهِ، فَأَقْبَلَ بِهِ يُقَبِّلُهُ، ثُمَّ وَضَعَهُ وَجَلَسْنَا جَمِيعًا، فَأَكَلَنَا مِنْ ذَلِكَ الطَّعَامِ. مولد الزهري وصفاته وقد وُلِدَ الزُّهْرِيُّ فِي سَنَةِ ثَمَانٍ وَخَمْسِينَ فِي آخِرِ خِلَافَةِ مُعَاوِيَةَ وَكَانَ قَصِيرًا قَلِيلَ اللِّحْيَةِ، لَهُ شَعَرَاتٌ طِوَالٌ، خَفِيفُ الْعَارِضِينَ. قَالُوا: وَقَدْ قَرَأَ الْقُرْآنَ فِي نَحْوٍ مَنْ ثَمَانِينَ يَوْمًا، وَجَالَسَ سَعِيدَ بْنَ الْمُسَيَّبِ ثَمَانَ سِنِينَ أَوْ عَشْرَ سِنِينَ، تَمَسُّ رُكْبَتُهُ رُكْبَتَهُ. وَكَانَ يَخْدِمُ عُبَيْدَ اللَّهِ بْنَ عَبْدِ اللَّهِ يَسْتَقِي لَهُ الْمَاءَ الْمَالِحَ، وَيَدُورُ عَلَى مَشَايِخِ الْحَدِيثِ وَمَعَهُ أَلْوَاحٌ يَكْتُبُ عَنْهُمُ الْحَدِيثَ، وَيَكْتُبُ عَنْهُمْ كُلَّ مَا سَمِعَ مِنْهُمْ، حَتَّى صَارَ مِنْ أَعْلَمِ النَّاسِ أَوْ أَعْلَمَهُمْ فِي زَمَانِهِ، وَقَدِ احْتَاجَ أَهْلُ عَصْرِهِ إِلَيْهِ. وَقَالَ عَبْدُ الرَّزَّاقِ: أَخْبَرَنَا مَعْمَرٌ عَنِ الزُّهْرِيِّ قَالَ: كُنَّا نَكْرَهُ كِتَابَ الْعِلْمِ حَتَّى أَكْرَهَنَا عَلَيْهِ هَؤُلَاءِ الْأُمَرَاءُ، فَرَأَيْنَا أَنْ لَا نَمْنَعَهُ أَحَدًا مِنَ الْمُسْلِمِينَ. وَقَالَ ابْنُ إِسْحَاقَ كَانَ الزُّهْرِيُّ يَرْجِعُ مِنْ عِنْدِ عُرْوَةَ فَيَقُولُ لِجَارِيَةٍ عِنْدَهُ فِيهَا لُكْنَةٌ: حَدَّثَنَا عُرْوَةُ ثَنَا فُلَانٌ. وَيَسْرُدُ عَلَيْهَا مَا سَمِعَهُ مِنْهُ، فَتَقُولُ لَهُ الْجَارِيَةُ: وَاللَّهِ مَا أَدْرِي مَا تَقُولُ. فَيَقُولُ لَهَا: اسْكُتِي لَكَاعِ، فَإِنِّي لَا أُرِيدُكِ، إِنَّمَا أُرِيدُ نَفْسِي. ثُمَّ وَفَدَ عَلَى عَبْدِ الْمَلِكِ بِدِمَشْقَ كَمَا تَقَدَّمَ، فَأَكْرَمَهُ وَقَضَى دَيْنَهُ، وَفَرَضَ لَهُ فِي بَيْتِ الْمَالِ، ثُمَّ كَانَ بَعْدُ مِنْ أَصْحَابِهِ وَجُلَسَائِهِ، ثُمَّ كَانَ كَذَلِكَ عِنْدَ أَوْلَادِهِ مِنْ بَعْدِهِ الْوَلِيدِ، وَسُلَيْمَانَ وَكَذَلِكَ عِنْدَ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ ثُمَّ عِنْدَ يَزِيدَ بْنِ عَبْدِ الْمَلِكِ وَاسْتَقْضَاهُ يَزِيدُ مَعَ سُلَيْمَانَ بْنِ حَبِيبٍ ثُمَّ كَانَ حَظِيًّا عِنْدَ هِشَامٍ وَحَجَّ مَعَهُ، وَجَعَلَهُ مُعَلِّمَ أَوْلَادِهِ إِلَى أَنْ تُوفِّيَ فِي هَذِهِ السَّنَةِ، قَبْلَ هِشَامٍ بِسَنَةٍ. وَقَالَ ابْنُ وَهْبٍ: سَمِعْتُ اللَّيْثَ يَقُولُ: قَالَ ابْنُ شِهَابٍ: مَا اسْتَوْدَعْتُ قَلْبِي شَيْئًا قَطُّ فَنَسِيتُهُ. قَالَ: وَكَانَ يَكْرَهُ أَكْلَ التُّفَّاحِ وَسُؤْرَ الْفَأْرِ ، وَيَقُولُ: إِنَّهُ يُنْسِي. وَكَانَ يَشْرَبُ الْعَسَلَ وَيَقُولُ: إِنَّهُ يُذَكِّرُ. شعر في ابن شهاب الزهري وَفِيهِ يَقُولُ فَائِدُ بْنُ أَقْرَمَ: ذَرْ ذَا وَأَثْنِ عَلَى الْكَرِيمِ مُحَمَّدٍ وَاذْكُرْ فَوَاضِلَهُ عَلَى الْأَصْحَابِ وَإِذَا يُقَالُ مَنِ الْجَوَادُ بِمَالِهِ قِيلَ الْجَوَادُ مُحَمَّدُ بْنُ شِهَابِ أَهْلُ الْمَدَائِنِ يَعْرِفُونَ مَكَانَهُ وَرَبِيعُ نَادِيهِ عَلَى الْأَعْرَابِ يَشْرِي وَفَاءَ جِفَانِهِ وَيَمُدُّهَا بِكُسُورِ أَثْبَاجٍ وَفَتْقِ لُبَابِ وَقَالَ ابْنُ مَهْدِيٍّ: سَمِعْتُ مَالِكًا يَقُولُ: حَدَّثَ الزُّهْرِيُّ يَوْمًا بِحَدِيثٍ، فَلَمَّا قَامَ أَخَذْتُ بِلِجَامِ دَابَّتِهِ فَاسْتَفْهَمْتُهُ، فَقَالَ: تَسْتَفْهِمُنِي ؟ مَا اسْتَفْهَمْتُ عَالِمًا قَطُّ، وَلَا رَدَدْتُ عَلَى عَالِمٍ قَطُّ. ثُمَّ جَعَلَ ابْنُ مَهْدِيٍّ يَقُولُ: فَذِيكَ الطِّوَالُ، وَتِلْكَ الْمَغَازِي. وَرَوَى يَعْقُوبُ بْنُ سُفْيَانَ، بسنده عَنْ سَعِيدٍ - يَعْنِي ابْنَ عَبْدِ الْعَزِيزِ - أَنَّ هِشَامَ بْنَ عَبْدِ الْمَلِكِ سَأَلَ الزُّهْرِيَّ أَنْ يَكْتُبَ لِبَنِيهِ شَيْئًا مِنْ حَدِيثِهِ، فَأَمْلَى عَلَى كَاتِبِهِ أَرْبَعَمِائَةِ حَدِيثٍ، ثُمَّ خَرَجَ عَلَى أَهْلِ الْحَدِيثِ فَحَدَّثَهُمْ بِهَا، ثُمَّ إِنَّ هِشَامًا قَالَ لِلزَّهْرِيِّ: إِنَّ ذَلِكَ الْكِتَابَ ضَاعَ. فَقَالَ: لَا عَلَيْكَ. فَأَمْلَى عَلَيْهِمْ تِلْكَ الْأَحَادِيثَ، ثُمَّ أَخْرَجَ هِشَامٌ الْكِتَابَ الْأَوَّلَ، فَإِذَا هُوَ لَمْ يُغَادِرْ حَرْفًا وَاحِدًا، وَإِنَّمَا أَرَادَ هِشَامٌ امْتِحَانَ حِفْظِهِ. وَقَالَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ: مَا رَأَيْتُ أَحَدًا أَحْسَنَ سَوْقًا لِلْحَدِيثِ إِذَا حَدَّثَ مِنَ الزُّهْرِيِّ. وَقَالَ سُفْيَانُ بْنُ عُيَيْنَةَ عَنْ عَمْرِو بْنِ دِينَارٍ: مَا رَأَيْتُ أَحَدًا أَنَصَّ لِلْحَدِيثِ مِنَ الزُّهْرِيِّ وَلَا أَهْوَنَ مِنَ الدِّينَارِ وَالدِّرْهَمِ عِنْدَهُ، وَمَا الدَّرَاهِمُ وَالدَّنَانِيرُ عِنْدَ الزُّهْرِيِّ إِلَّا بِمَنْزِلَةِ الْبَعْرِ. قَالَ عَمْرُو بْنُ دِينَارٍ: وَلَقَدْ جَالَسْتُ جَابِرًا، وَابْنَ عَبَّاسٍ، وَابْنَ عُمَرَ، وَابْنَ الزُّبَيْرِ فَمَا رَأَيْتُ أَحَدًا أَنْسَقُ لِلْحَدِيثِ مِنَ الزُّهْرِيِّ. وَقَالَ الْإِمَامُ أَحْمَدُ: أَحْسَنُ النَّاسِ حَدِيثًا وَأَجْوَدُهُمْ إِسْنَادًا الزُّهْرِيُّ. وَقَالَ النَّسَائِيُّ: أَحْسَنُ الْأَسَانِيدِ الزُّهْرِيُّ، عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ، عَنْ جَدِّهِ عَلِيٍّ عَنْ رَسُولِ اللَّهِ ﷺ. وَقَالَ شُعَيْبٌ عَنِ الزُّهْرِيِّ: مَكَثْتُ خَمْسًا وَأَرْبَعِينَ سَنَةً أَخْتَلِفُ مِنَ الْحِجَازِ إِلَى الشَّامِ، وَمِنَ الشَّامِ إِلَى الْحِجَازِ فَمَا كُنْتُ أَسْمَعُ حَدِيثًا أَسْتَطْرِفُهُ. وَقَالَ اللَّيْثُ: مَا رَأَيْتُ عَالِمًا قَطُّ أَجْمَعَ مِنَ ابْنِ شِهَابٍ وَلَوْ سَمِعْتَهُ يُحَدِّثُ فِي التَّرْغِيبِ وَالتَّرْهِيبِ لَقُلْتَ: مَا يُحْسِنُ غَيْرَ هَذَا. وَإِنْ حَدَّثَ عَنِ الْأَنْبِيَاءِ وَأَهْلِ الْكِتَابِ قَلْتَ: لَا يُحْسِنُ إِلَّا هَذَا. وَإِنْ حَدَّثَ عَنِ الْأَعْرَابِ وَالْأَنْسَابِ قُلْتَ: لَا يُحْسِنُ إِلَّا هَذَا. وَإِنْ حَدَّثَ عَنِ الْقُرْآنِ وَالسُّنَّةِ كَانَ حَدِيثَهُ، ثُمَّ يَتْلُوهُ بِدُعَاءٍ جَامِعٍ، يَقُولُ: اللَّهُمَّ إِنِّي أَسْأَلُكَ مِنْ كُلِّ خَيْرٍ أَحَاطَ بِهِ عِلْمُكَ، فِي الدُّنْيَا وَالْآخِرَةِ، وَأَعُوذُ بِكَ مِنْ كُلِّ شَرٍّ أَحَاطَ بِهِ عِلْمُكَ، فِي الدُّنْيَا وَالْآخِرَةِ. قَالَ اللَّيْثُ: وَكَانَ الزُّهْرِيُّ أَسْخَى مَنْ رَأَيْتُ، كَانَ يُعْطِي كُلَّ مَنْ جَاءَ وَسَأَلَهُ، حَتَّى إِذَا لَمْ يَبْقَ عِنْدَهُ شَيْءٌ اسْتَسْلَفَ، وَكَانَ يُطْعِمُ النَّاسَ الثَّرِيدَ وَيَسْقِيهِمُ الْعَسَلَ، وَكَانَ يَسْمُرُ عَلَى شَرَابِ الْعَسَلِ كَمَا يَسْمُرُ أَهْلُ الشَّرَابِ عَلَى شَرَابِهِمْ، وَيَقُولُ: اسْقُونَا وَحَدِّثُونَا. فَإِذَا نَعَسَ أَحَدُهُمْ يَقُولُ لَهُ: مَا أَنْتَ مِنْ سُمَّارِ قُرَيْشٍ. وَكَانَتْ لَهُ قُبَّةٌ مُعَصْفَرَةٌ، وَعَلَيْهِ مِلْحَفَةٌ مُعَصْفَرَةٌ، وَتَحْتُهُ بِسَاطٌ مُعَصْفَرٌ. وَقَالَ اللَّيْثُ: قَالَ يَحْيَى بْنُ سَعِيدٍ: مَا بَقِيَ عِنْدَ أَحَدٍ مِنَ الْعِلْمِ مَا بَقِيَ عِنْدَ ابْنِ شِهَابٍ. وَقَالَ عَبْدُ الرَّزَّاقِ: أَنْبَأَ مَعْمَرٌ قَالَ: قَالَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ: عَلَيْكُمْ بِابْنِ شِهَابٍ فَإِنَّهُ مَا بَقِيَ أَحَدٌ أَعْلَمُ بِسُنَّةٍ مَاضِيَةٍ مِنْهُ. وَكَذَا قَالَ مَكْحُولٌ. وَقَالَ أَيُّوبُ: مَا رَأَيْتُ أَحَدًا أَعْلَمَ مِنَ الزُّهْرِيِّ. فَقِيلَ لَهُ: وَلَا الْحَسَنُ ؟ فَقَالَ: مَا رَأَيْتُ أَعْلَمَ مِنَ الزُّهْرِيِّ. وَقِيلَ لِمَكْحُولٍ: مَنْ أَعْلَمُ مَنْ لَقِيتَ ؟ قَالَ: الزُّهْرِيُّ. قِيلَ: ثُمَّ مَنْ ؟ قَالَ: الزُّهْرِيُّ. قِيلَ: ثُمَّ مَنْ ؟ قَالَ: الزُّهْرِيُّ. وَقَالَ مَالِكٌ: كَانَ الزُّهْرِيُّ إِذَا دَخَلَ الْمَدِينَةَ لَمْ يُحَدِّثْ بِهَا أَحَدٌ حَتَّى يَخْرُجَ. وَقَالَ عَبْدُ الرَّزَّاقِ عَنِ ابْنِ عُيَيْنَةَ: مُحَدِّثُو أَهْلِ الْحِجَازِ ثَلَاثَةٌ الزُّهْرِيُّ، وَيَحْيَى بْنُ سَعِيدٍ، وَابْنُ جُرَيْجٍ. وَقَالَ عَلِيُّ بْنُ الْمَدِينِيِّ: الَّذِينَ أَفْتَوْا أَرْبَعَةٌ الزُّهْرِيُّ، وَالْحَكَمُ، وَحَمَّادٌ وَقَتَادَةُ، وَالزُّهْرِيُّ أَفْقَهُهُمْ عِنْدِي. وَقَالَ الزُّهْرِيُّ: ثَلَاثٌ إِذَا كُنَّ فِي الْقَاضِي فَلَيْسَ بِقَاضٍ، إِذَا كَرِهَ اللَّوَائِمَ وَأَحَبَّ الْمَحَامِدَ، وَكَرِهَ الْعَزْلَ. وَقَالَ أَحْمَدُ بْنُ صَالِحٍ: كَانَ يُقَالُ: فُصَحَاءُ زَمَانِهِمُ الزُّهْرِيُّ، وَعُمَرُ بْنُ عَبْدِ الْعَزِيزِ، وَمُوسَى بْنُ طَلْحَةَ بْنِ عُبَيْدِ اللَّهِ رَحِمَهُمُ اللَّهُ. وَقَالَ مَالِكٌ عَنِ الزُّهْرِيِّ أَنَّهُ قَالَ: إِنَّ هَذَا الْعِلْمَ الَّذِي أَدَّبَ اللَّهُ بِهِ رَسُولَهُ ﷺ، وَأَدَّبَ رَسُولُ اللَّهِ بِهِ أَمَّتَهُ أَمَانَةُ اللَّهِ إِلَى رَسُولِهِ لِيُؤَدِّيَهُ عَلَى مَا أُدِّيَ إِلَيْهِ، فَمَنْ سَمِعَ عِلْمًا فَلْيَجْعَلْهُ أَمَامَهُ حُجَّةً فِيمَا بَيْنَهُ وَبَيْنَ اللَّهِ عَزَّ وَجَلَّ. وَقَالَ مُحَمَّدُ بْنُ الْحُسَيْنِ، بسنده عَنِ الزُّهْرِيِّ قَالَ: الِاعْتِصَامُ بِالسُّنَّةِ نَجَاةٌ. وَقَالَ الْوَلِيدُ بسنده عَنِ الزُّهْرِيِّ قَالَ: أَمِرُّوا أَحَادِيثَ رَسُولِ اللَّهِ ﷺ كَمَا جَاءَتْ. وَقَالَ مُحَمَّدُ بْنُ إِسْحَاقَ عَنِ الزُّهْرِيِّ: إِنَّ مِنْ غَوَائِلِ الْعِلْمِ أَنْ يُتْرَكَ الْعَالِمُ حَتَّى يَذْهَبَ عِلْمُهُ، وَالنِّسْيَانَ، وَالْكَذِبَ، وَهُوَ أَشَدُّ الْغَوَائِلِ. وَقَالَ أَبُو زُرْعَةَ، بسنده عَنِ الزُّهْرِيِّ قَالَ: الْقِرَاءَةُ عَلَى الْعَالَمِ وَالسَّمَاعُ عَلَيْهِ سَوَاءٌ إِنْ شَاءَ اللَّهُ تَعَالَى. وَقَالَ عَبْدُ الرَّزَّاقِ بسنده عَنِ الزُّهْرِيِّ قَالَ: إِذَا طَالَ الْمَجْلِسُ كَانَ لِلشَّيْطَانِ فِيهِ نَصِيبٌ. وَقَدْ قَضَى عَنْهُ هِشَامُ بْنُ عَبْدِ الْمَلِكِ مَرَّةً ثَمَانِينَ أَلْفًا. وَفِي رِوَايَةٍ: سَبْعَةَ عَشَرَ أَلْفًا. وَفِي رِوَايَةٍ عِشْرِينَ أَلْفًا. وَقَالَ الشَّافِعِيُّ: عَتَبَ رَجَاءُ بْنُ حَيْوَةَ عَلَى الزُّهْرِيِّ فِي الْإِسْرَافِ، وَكَانَ يَسْتَدِينُ، فَقَالَ لَهُ: لَا آمَنُ أَنْ يَحْبِسَ هَؤُلَاءِ الْقَوْمُ أَيْدِيَهُمْ عَنْكَ فَتَكُونَ قَدْ حُمِلْتَ عَلَى أَمَانَتِكَ. قَالَ: فَوَعَدَهُ الزُّهْرِيُّ أَنْ يُقْصِرَ، فَمَرَّ بِهِ بَعْدَ ذَلِكَ وَقَدْ وَضَعَ الطَّعَامَ وَنَصَبَ مَوَائِدَ الْعَسَلِ، فَوَقَفَ بِهِ رَجَاءٌ وَقَالَ: يَا أَبَا بَكْرٍ مَا هَذَا بِالَّذِي فَارَقْتَنَا عَلَيْهِ. فَقَالَ لَهُ الزُّهْرِيُّ: انْزِلْ فَإِنَّ السَّخِيَّ لَا تُؤَدِّبُهُ التَّجَارِبُ. وَقَدْ أَنْشَدَ بَعْضُهُمْ فِي هَذَا الْمَعْنَى: لَهُ سَحَائِبُ جُودٍ فِي أَنَامِلِهِ أَمْطَارُهَا الْفِضَّةُ الْبَيْضَاءُ وَالذَّهَبُ يَقُولُ فِي الْعُسْرِ إِنْ أَيْسَرْتُ ثَانِيَةً أَقْصَرْتُ عَنْ بَعْضِ مَا أُعْطِي وَمَا أَهَبُ حَتَّى إِذَا عَادَ أَيَامُ الْيَسَارِ لَهُ رَأَيْتَ أَمْوَالَهُ فِي النَّاسِ تُنْتَهَبُ وَقَالَ الْوَاقِدِيُّ: وُلِدَ الزُّهْرِيُّ سَنَةَ ثَمَانٍ وَخَمْسِينَ. وَقَدِمَ فِي سَنَةِ أَرْبَعٍ وَعِشْرِينَ وَمِائَةٍ إِلَى أَمْوَالِهِ لَيْلَةَ الثُّلَاثَاءِ بِشَغْبٍ وَبَدَا فَأَقَامَ بِهَا، فَمَرِضَ هُنَاكَ وَمَاتَ، وَأَوْصَى أَنْ يُدْفَنَ عَلَى قَارِعَةِ الطَّرِيقِ، وَكَانَتْ وَفَاتُهُ لِسَبْعَ عَشْرَةَ مِنْ رَمَضَانَ مِنْ هَذِهِ السَّنَةِ، وَهُوَ ابْنُ خَمْسٍ وَسَبْعِينَ سَنَةً، قَالُوا: وَكَانَ ثِقَةً، كَثِيرَ الْحَدِيثِ وَالْعِلْمِ وَالرِّوَايَةِ، فَقِيهًا جَامِعًا. وَقَالَ الْحُسَيْنُ بْنُ الْمُتَوَكِّلِ الْعَسْقَلَانِيُّ: رَأَيْتُ قَبْرَ الزُّهْرِيِّ بِأَدَامَى - وَهِيَ خَلْفَ شَغْبٍ وَبَدَا مِنْ فِلَسْطِينَ - مُسَنَّمًا مُجَصَّصًا. وَقَدْ وَقَفَ الْأَوْزَاعِيُّ يَوْمًا عَلَى قَبْرِهِ فَقَالَ: يَا قَبْرُ كَمْ فِيكَ مِنْ عِلْمٍ وَحِلْمٍ. وَقَالَ الزُّبَيْرُ بْنُ بَكَّارٍ تُوفِّيَ الزُّهْرِيُّ بِأَمْوَالِهِ بِشَغْبٍ لَيْلَةَ الثُّلَاثَاءِ لِسَبْعَ عَشْرَةَ لَيْلَةً خَلَتْ مِنْ رَمَضَانَ سَنَةَ أَرْبَعٍ وَعِشْرِينَ وَمِائَةٍ، عَنْ ثِنْتَيْنِ وَسَبْعِينَ سَنَةً، وَدُفِنَ عَلَى قَارِعَةِ الطَّرِيقِ لِيَدْعُوَ لَهُ الْمَارَّةُ. وَقِيلَ: إِنَّهُ تُوُفِّيَ سَنَةَ ثَلَاثٍ وَعِشْرِينَ وَمِائَةٍ. وَقَالَ أَبُو مَعْشَرٍ: سَنَةَ خَمْسٍ وَعِشْرِينَ وَمِائَةٍ. وَالصَّحِيحُ الْأَوَّلُ. وَاللَّهُ أَعْلَمُ. بِلَالُ بْنُ سَعْدٍ بْنِ تَمِيمٍ السُّكُونِيُّ وَمِمَّنْ تُوُفِّيَ فِي خِلَافَةِ هِشَامِ بْنِ عَبْدِ الْمَلِكِ، كَمَا أَوْرَدَهُ ابْنُ عَسَاكِرَ: بِلَالُ بْنُ سَعْدٍ بْنِ تَمِيمٍ السُّكُونِيُّ أَبُو عَمْرٍو وَيُقَالُ: أَبُو زُرْعَةَ إِمَامُ الْجَامِعِ بِدِمَشْقَ أَيَّامَ هِشَامٍ وَقَاصُّ أَهْلِ الشَّامِ، كَانَ أَحَدَ الزُّهَّادِ الْكِبَارِ وَالْعُبَّادِ الصُّوَّامِ الْقُوَّامِ، رَوَى عَنْ أَبِيهِ، وَكَانَ أَبُوهُ لَهُ صُحْبَةٌ، وَعَنْ جَابِرٍ، وَابْنِ عُمَرَ، وَأَبِي الدَّرْدَاءِ وَغَيْرِهِمْ، وَعَنْهُ جَمَاعَةٌ مِنْهُمْ أَبُو عَمْرٍو الْأَوْزَاعِيُّ وَكَانَ الْأَوْزَاعِيُّ يَكْتُبُ عَنْهُ مَا يَقُولُهُ مِنَ الْفَوَائِدِ الْعَظِيمَةِ فِي قَصَصِهِ وَوَعْظِهِ، وَقَالَ: مَا رَأَيْتُ وَاعِظًا قَطُّ مِثْلَهُ. وَقَالَ أَيْضًا: مَا بَلَغَنِي عَنْ أَحَدٍ مِنَ الْعِبَادَةِ مَا بَلَغَنِي عَنْهُ، كَانَ يُصَلِّي فِي الْيَوْمِ وَاللَّيْلَةِ أَلْفَ رَكْعَةٍ. وَقَالَ غَيْرُهُ، وَهُوَ الْأَصْمَعِيُّ: كَانَ إِذَا نَعَسَ فِي لَيْلِ الشِّتَاءِ أَلْقَى نَفْسَهُ فِي ثِيَابِهِ فِي الْبِرْكَةِ، فَعَاتَبَهُ بَعْضُ أَصْحَابِهِ فِي ذَلِكَ، فَقَالَ: إِنَّ مَاءَ الْبِرْكَةِ أَهْوَنُ عَلَيَّ مِنْ صَدِيدِ جَهَنَّمَ. وَقَالَ آخَرُ، وَهُوَ الْوَلِيدُ بْنُ مُسْلِمٍ: كَانَ إِذَا كَبَّرَ فِي الْمِحْرَابِ سَمِعُوا تَكْبِيرَهُ مِنَ الْأَوْزَاعِ - قُلْتُ: وَهِيَ خَارِجُ بَابِ الْفَرَادِيسِ بِمَحَلَّةِ سُوقِ قُمَيْلَةَ الْيَوْمَ - قَالَ: وَكُنَّا نَتَبَيَّنُ قِرَاءَتَهُ مِنْ عَقَبَةِ الشِّيحِ عِنْدَ دَارِ الضِّيَافَةِ. يَعْنِي مِنْ عِنْدِ دَارِ الذَّهَبِ دَاخِلَ بَابِ الْفَرَادِيسِ. وَقَالَ أَحْمَدُ بْنُ عَبْدِ اللَّهِ الْعِجْلِيُّ: هُوَ شَامِيٌّ تَابِعِيٌّ ثِقَةٌ. وَقَالَ أَبُو زُرْعَةَ الدِّمَشْقِيُّ: كَانَ أَحَدَ الْعُلَمَاءِ، قَاصًّا حَسَنَ الْقِصَصِ. وَقَدِ اتَّهَمَهُ رَجَاءُ بْنُ حَيْوَةَ بِالْقَدَرِ، حِينَ قَالَ بِلَالٌ يَوْمًا فِي وَعْظِهِ: رُبَّ مَسْرُورٍ مَغْبُونٍ، وَرُبَّ مَغْبُونٍ لَا يَشْعُرُ، فَوَيْلٌ لِمَنْ لَهُ الْوَيْلُ وَلَا يَشْعُرُ، يَأْكُلُ وَيَشْرَبُ وَيَضْحَكُ، وَقَدْ حَقَّ عَلَيْهِ فِي قَضَاءِ اللَّهِ أَنَّهُ مِنْ أَهْلِ النَّارِ، فَيَا وَيْلٌ لَكَ رُوحًا، وَيَا وَيْلٌ لَكَ جَسَدًا، فَلْتَبْكِ وَلْتَبْكِ عَلَيْكَ الْبَوَاكِي لِطُولِ الْأَمَدِ. وَقَدْ سَاقَ ابْنُ عَسَاكِرَ شَيْئًا حَسَنًا مِنْ كَلَامِهِ فِي مَوَاعِظِهِ الْبَلِيغَةِ ; فَمِنْ ذَلِكَ قَوْلُهُ: وَاللَّهِ لَكَفَى بِهِ ذَنْبًا أَنَّ اللَّهَ يُزَهِّدُنَا فِي الدُّنْيَا، وَنَحْنُ نَرْغَبُ فِيهَا، زَاهِدُكُمْ رَاغِبٌ، وَعَالِمُكُمْ جَاهِلٌ، وَمُجْتَهِدُكُمْ مُقَصِّرٌ. وَقَالَ أَيْضًا: أَخٌ لَكَ كُلَّمَا لَقِيَكَ ذَكَّرَكَ بِنَصِيبِكَ مِنَ اللَّهِ، أَوْ أَخْبَرَكَ بِعَيْبٍ فِيكَ، أَحَبُّ إِلَيْكَ وَخَيْرٌ لَكَ مِنْ أَخٍ كُلَّمَا لَقِيَكَ وَضَعَ فِي كَفِّكَ دِينَارًا. وَقَالَ أَيْضًا: لَا تَكُنْ وَلِيًّا لِلَّهِ فِي الْعَلَانِيَةِ وَعَدُوَّهُ فِي السِّرِّ، وَلَا تَكُنْ ذَا وَجْهَيْنِ وَذَا لِسَانَيْنِ، فَتُظْهِرُ لِلنَّاسِ أَنَّكَ تَخْشَى اللَّهَ لِيَحْمَدُوكَ، وَقَلْبُكَ فَاجِرٌ. وَقَالَ أَيْضًا: أَيُّهَا النَّاسُ، إِنَّكُمْ لَمْ تُخْلَقُوا لِلْفَنَاءِ، وَإِنَّمَا خُلِقْتُمْ لِلْبَقَاءِ، تُنْقَلُونَ مِنْ دَارٍ إِلَى دَارٍ، كَمَا نُقِلْتُمْ مِنَ الْأَصْلَابِ إِلَى الْأَرْحَامِ، وَمِنَ الْأَرْحَامِ إِلَى الدُّنْيَا، وَمِنَ الدُّنْيَا إِلَى الْقُبُورِ، وَمِنَ الْقُبُورِ إِلَى الْمَوْقِفِ، وَمِنَ الْمَوْقِفِ إِلَى الْجَنَّةِ أَوِ النَّارِ. وَقَالَ أَيْضًا: عِبَادُ الرَّحْمَنِ، إِنَّكُمْ تَعْمَلُونَ فِي أَيَّامٍ قِصَارٍ لِأَيَّامٍ طِوَالٍ، وَفِي دَارِ زَوَالٍ لِدَارِ مُقَامٍ، وَدَارِ حُزْنٍ وَنَصَبٍ لِدَارِ نَعِيمٍ وَخُلْدٍ، فَمَنْ لَمْ يَعْمَلْ عَلَى يَقِينٍ فَلَا يَتَعَنَّ، عِبَادَ الرَّحْمَنِ، لَوْ قَدْ غُفِرَتْ خَطَايَاكُمُ الْمَاضِيَةُ لَكَانَ فِيمَا تَسْتَقْبِلُونَ لَكُمْ شُغُلٌ، وَلَوْ عَمِلْتُمْ بِمَا تَعْمَلُونَ لَكُنْتُمْ عِبَادَ اللَّهِ حَقًّا، عِبَادَ الرَّحْمَنِ، أَمَّا مَا وَكَلَكُمُ اللَّهُ بِهِ فَتُضَيِّعُونَهُ، وَأَمَّا مَا تَكَفَّلَ اللَّهُ لَكُمْ بِهِ فَتَطْلُبُونَهُ ! مَا هَكَذَا نَعَتَ اللَّهُ عِبَادَهُ الْمُوقِنِينَ، أَذَوُو عُقُولٍ فِي الدُّنْيَا وَبُلْهٌ عَمَّا خُلِقْتُمْ لَهُ ؟ ! فَكَمَا تَرْجُونَ رَحْمَةَ اللَّهِ بِمَا تُؤَدُّونَ مِنْ طَاعَتِهِ، فَكَذَلِكَ أَشْفِقُوا مِنْ عَذَابِهِ بِمَا تَنْتَهِكُونَ مِنْ مَعَاصِيهِ، عِبَادَ الرَّحْمَنِ، هَلْ جَاءَكُمْ مُخْبِرٌ يُخْبِرُكُمْ أَنَّ شَيْئًا مِنْ أَعْمَالِكُمْ تُقُبِّلَ مِنْكُمْ ؟ أَوْ شَيْئًا مِنْ خَطَايَاكُمْ غُفِرَ لَكُمْ ؟ أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاكُمْ عَبَثًا وَأَنَّكُمْ إِلَيْنَا لَا تُرْجَعُونَ [ الْمُؤْمِنُونَ: 115 ] وَاللَّهِ لَوْ عُجِّلَ لَكُمُ الثَّوَابُ فِي الدُّنْيَا لَاسْتَقْلَلْتُمْ مَا فُرِضَ عَلَيْكُمْ، أَتَرْغَبُونَ فِي طَاعَةِ اللَّهِ لِتَعْجِيلِ دَارٍ مَغْمُورَةٍ بِالْآفَاتِ، وَلَا تَرْغَبُونَ وَتَنَافِسُونَ فِي جَنَّةٍ أُكُلُهَا دَائِمٌ وَظِلُّهَا تِلْكَ عُقْبَى الَّذِينَ اتَّقَوْا وَعُقْبَى الْكَافِرِينَ النَّارُ [ الرَّعْدِ: 35 ] ؟ ! وَقَالَ أَيْضًا: الذِّكْرُ ذِكْرَانِ ; ذِكْرُ اللَّهِ بِاللِّسَانِ حَسَنٌ جَمِيلٌ، وَذِكْرُ اللَّهِ عِنْدَ مَا أَحَلَّ وَحَرَّمَ أَفْضَلُ، عِبَادُ الرَّحْمَنِ، يُقَالُ لِأَحَدِنَا: تُحِبُّ أَنْ تَمُوتَ ؟ فَيَقُولُ: لَا. فَيُقَالُ: لِمَ ؟ فَيَقُولُ: حَتَّى أَعْمَلَ. فَيُقَالُ لَهُ: اعْمَلْ. فَيَقُولُ: سَوْفَ. فَلَا يُحِبُّ أَنْ يَمُوتَ، وَلَا يُحِبُّ أَنْ يَعْمَلَ، وَأَحَبُّ شَيْءٍ إِلَيْهِ أَنْ يُؤَخِّرَ عَمَلَ اللَّهِ عَزَّ وَجَلَّ، وَلَا يُحِبُّ أَنْ يُؤَخَّرَ عَنْهُ عَرَضُ دُنْيَاهُ، عِبَادَ الرَّحْمَنِ، إِنَّ الْعَبْدَ لَيَعْمَلُ الْفَرِيضَةَ الْوَاحِدَةَ مِنْ فَرَائِضِ اللَّهِ عَزَّ وَجَلَّ، وَقَدْ أَضَاعَ مَا سِوَاهَا، فَمَا يَزَالُ يُمَنِّيهِ الشَّيْطَانُ فِيهَا وَيُزَيِّنُ لَهُ حَتَّى مَا يَرَى شَيْئًا دُونَ الْجَنَّةِ، فَقَبْلَ أَنْ تَعْمَلُوا أَعْمَالَكُمْ فَانْظُرُوا مَاذَا تُرِيدُونَ بِهَا، فَإِنْ كَانَتْ خَالِصَةً لِلَّهِ عَزَّ وَجَلَّ فَأَمْضُوهَا، وَإِنْ كَانَتْ لِغَيْرِ اللَّهِ فَلَا تَشُقُّوا عَلَى أَنْفُسِكُمْ، فَلَا شَيْءَ لَكُمْ، فَإِنَّ اللَّهَ لَا يَقْبَلُ مِنَ الْعَمَلِ إِلَّا مَا كَانَ لَهُ خَالِصًا، فَإِنَّهُ قَالَ: إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ وَالْعَمَلُ الصَّالِحُ يَرْفَعُهُ [ فَاطِرٍ: 10 ]. وَقَالَ أَيْضًا: إِنَّ اللَّهَ لَيْسَ إِلَى عَذَابِكُمْ بِسَرِيعٍ ; يُقِيلُ الْعَثْرَةَ، وَيَقْبَلُ الْمُقْبِلَ، وَيَدْعُو الْمُدْبِرَ. وَقَالَ أَيْضًا: إِذَا رَأَيْتَ الرَّجُلَ لَجُوجًا، مُمَارِيًا، مُعْجَبًا بِرَأْيِهِ، فَقَدْ تَمَّتْ خَسَارَتُهُ. وَقَالَ الْأَوْزَاعِيُّ: خَرَجَ النَّاسُ بِدِمَشْقَ يَسْتَسْقُونَ، فَقَامَ فِيهِمْ بِلَالُ بْنُ سَعْدٍ فَقَالَ: يَا مَعْشَرَ مَنْ حَضَرْتُمْ، أَلَسْتُمْ مُقِرِّينَ بِالْإِسَاءَةِ ؟ قَالُوا: نَعَمْ. فَقَالَ: اللَّهُمَّ إِنَّكَ قُلْتَ: مَا عَلَى الْمُحْسِنِينَ مِنْ سَبِيلٍ [ التَّوْبَةِ: 91 ] وَقَدْ أَقْرَرْنَا بِالْإِسَاءَةِ، فَاعْفُ عَنَّا وَاسْقِنَا. قَالَ: فَسُقُوا يَوْمَهُمْ ذَلِكَ. وَقَالَ أَيْضًا: سَمِعْتُهُ يَقُولُ: لَقَدْ أَدْرَكْتُ أَقْوَامًا يَشْتَدُّونَ بَيْنَ الْأَعْرَاضِ، وَيَضْحَكُ بَعْضُهُمْ إِلَى بَعْضٍ، فَإِذَا جَنَّهُمُ اللَّيْلُ كَانُوا رُهْبَانًا. وَسَمِعْتُهُ أَيْضًا يَقُولُ: لَا تَنْظُرُ إِلَى صِغَرِ الذَّنْبِ، وَانْظُرْ مَنْ عَصَيْتَ. وَسَمِعْتُهُ يَقُولُ: مَنْ بَادَأَكَ بِالْوُدِّ فَقَدَ اسْتَرَقَّكَ بِالشُّكْرِ. وَكَانَ مِنْ دُعَائِهِ: اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ زَيْغِ الْقُلُوبِ، وَمِنْ تَبِعَاتِ الذُّنُوبِ، وَمِنْ مُرْدِيَاتِ الْأَعْمَالِ، وَمُضِلَّاتِ الْفِتَنِ. الْجَعْدُ بْنُ دِرْهَمٍ الْجَعْدُ بْنُ دِرْهَمٍ ، هُوَ أَوَّلُ مَنْ قَالَ بِخَلْقِ الْقُرْآنِ ، وَهُوَ الَّذِي يُنْسَبُ إِلَيْهِ مَرْوَانُ الْجَعْدِيُّ وَهُوَ مَرْوَانُ الْحِمَارُ آخِرُ خُلَفَاءِ بَنِي أُمَيَّةَ كَانَ شَيْخُهُ الْجَعْدُ بْنُ دِرْهَمٍ أَصْلُهُ مِنْ حَرَّانَ، وَيُقَالُ: إِنَّهُ مِنْ مَوَالِي بَنِي مَرْوَانَ. سَكَنَ الْجَعْدُ دِمَشْقَ، وَكَانَتْ لَهُ بِهَا دَارٌ بِالْقُرْبِ مِنَ الْقَلَانِسِيِّينَ إِلَى جَانِبِ الْكَنِيسَةِ، ذَكَرَهُ ابْنُ عَسَاكِرَ. قُلْتُ: وَهِيَ مَحَلَّةٌ بِالْقُرْبِ مِنَ الْخَوَّاصِينَ الْيَوْمَ غَرْبِيَّهَا عِنْدَ حَمَّامِ الْقَطَّانِينَ الَّذِي يُقَالُ لَهُ: حَمَّامُ قُلَيْنِسَ. قَالَ ابْنُ عَسَاكِرَ وَغَيْرُهُ: وَقَدْ أَخَذَ بِدْعَتَهُ عَنْ بَيَانِ بْنِ سَمْعَانَ وَأَخَذَهَا بَيَانٌ عَنْ طَالُوتِ ابْنِ أُخْتِ لَبِيدِ بْنِ أَعْصَمَ وَزَوْجِ ابْنَتِهِ، عَنْ لَبِيدِ بْنِ أَعْصَمَ السَّاحِرِ لَعَنَهُ اللَّهُ، وَأَخَذَ عَنِ الْجَعْدِ الْجَهْمُ بْنُ صَفْوَانَ الْخَزَرِيُّ. وَقِيلَ: التِّرْمِذِيُّ. وَقَدْ أَقَامَ بِبَلْخَ وَكَانَ يُصَلِّي مَعَ مُقَاتِلِ بْنِ سُلَيْمَانَ فِي مَسْجِدِهِ وَيَتَنَاظَرَانِ، حَتَّى نُفِيَ إِلَى تِرْمِذَ، ثُمَّ قُتِلَ الْجَهْمُ بِأَصْبَهَانَ وَقِيلَ: بِمَرْوَ. قَتَلَهُ نَائِبُهَا سَلْمُ بْنُ أَحْوَزَ رَحِمَهُ اللَّهُ، وَجَزَاهُ عَنِ الْمُسْلِمِينَ خَيْرًا، وَأَخَذَ بِشْرُ الْمَرِيسِيُّ عَنِ الْجَهْمِ وَأَخَذَ أَحْمَدُ بْنُ أَبِي دُؤَادٍ، عَنْ بِشْرٍ وَأَمَّا الْجَعْدُ لَعَنَهُ اللَّهُ، فَإِنَّهُ أَقَامَ بِدِمَشْقَ حَتَّى أَظْهَرَ الْقَوْلَ بِخَلْقِ الْقُرْآنِ، فَتَطَلَّبَهُ بَنُو أُمَيَّةَ فَهَرَبَ مِنْهُمْ، فَسَكَنَ الْكُوفَةَ فِلْقَيْهِ بِهَا الْجَهْمُ بْنُ صَفْوَانَ فَتَقَلَّدَ هَذَا الْقَوْلَ، لَعَنَهُمَا اللَّهُ، ثُمَّ قَتَلَهُ خَالِدُ بْنُ عَبْدِ اللَّهِ الْقَسْرِيُّ يَوْمَ عِيدِ الْأَضْحَى بِالْكُوفَةِ وَذَلِكَ أَنَّ خَالِدًا خَطَبَ النَّاسَ، فَقَالَ فِي خُطْبَتِهِ تِلْكَ: أَيُّهَا النَّاسُ، ضَحُّوا تَقَبَّلَ اللَّهُ ضَحَايَاكُمْ، فَإِنِّي مُضَحٍّ بِالْجَعْدِ بْنِ دِرْهَمٍ إِنَّهُ زَعَمَ أَنَّ اللَّهَ لَمْ يَتَّخِذْ إِبْرَاهِيمَ خَلِيلًا، وَلَمْ يُكَلِّمْ مُوسَى تَكْلِيمًا، تَعَالَى اللَّهُ عَمَّا يَقُولُ الْجَعْدُ عُلُوًّا كَبِيرًا. ثُمَّ نَزَلَ فَذَبَحَهُ فِي أَصْلِ الْمِنْبَرِ بِيَدِهِ، أَثَابَهُ اللَّهُ تَعَالَى وَتَقَبَّلَ مِنْهُ، وَذَلِكَ فِي أَيَّامِ هِشَامِ بْنِ عَبْدِ الْمَلِكِ وَقَدْ كَانَ هِشَامٌ طَلَبَهُ بِدِمَشْقَ حِينَ أَظْهَرَ مَا أَظْهَرَ، ثُمَّ إِنَّهُ هَرَبَ بَعْدَ ذَلِكَ، فَكَتَبَ إِلَى نَائِبِهِ خَالِدِ بْنِ عَبْدِ اللَّهِ الْقَسْرِيِّ أَنْ يَقْتُلَهُ، فَقَتَلَهُ كَمَا ذَكَرْنَا. وَقَدْ رَوَى قِصَّتَهُ مَعَ خَالِدٍ الْبُخَارِيُّ فِي " أَفْعَالِ الْعِبَادِ " وَابْنُ أَبِي حَاتِمٍ وَغَيْرُ وَاحِدٍ مِمَّنْ صَنَّفَ فِي السُّنَّةِ كَالطَّبَرَانِيِّ، وَابْنِ أَبِي عَاصِمٍ، وَعَبْدِ اللَّهِ بْنِ أَحْمَدَ وَذَكَرَهُ ابْنُ عَسَاكِرَ فِي " التَّارِيخِ ". وَذَكَرَ أَنَّهُ كَانَ يَتَرَدَّدُ إِلَى وَهْبِ بْنِ مُنَبِّهٍ وَأَنَّهُ كَانَ كُلَّمَا رَاحَ إِلَى وَهْبٍ يَغْتَسِلُ وَيَقُولُ: أَجْمَعُ لِلْعَقْلِ. وَكَانَ يَسْأَلُ وَهْبًا عَنْ صِفَاتِ اللَّهِ، عَزَّ وَجَلَّ، فَقَالَ لَهُ وَهْبٌ يَوْمًا: وَيْلَكَ يَا جَعْدُ أَقْصِرِ الْمَسْأَلَةَ، إِنِّي لَأَظُنُّكَ مِنَ الْهَالِكِينَ، لَوْ لَمْ يُخْبِرْنَا اللَّهُ فِي كِتَابِهِ أَنَّ لَهُ يَدًا مَا قُلْنَا ذَلِكَ، وَأَنَّ لَهُ عَيْنًا مَا قُلْنَا ذَلِكَ. ثُمَّ لَمْ يَلْبَثِ الْجَعْدُ أَنْ صُلِبَ، ثُمَّ قُتِلَ. وَذُكِرَ فِي تَرْجَمَتِهِ أَنَّهُ قَالَ لِلْحَجَّاجِ بْنِ يُوسُفَ وَيُرْوَى لِعِمْرَانِ بْنِ حِطَّانَ: لَيْثٌ عَلَيَّ وَفِي الْحُرُوبِ نَعَامَةٌ فَتْخَاءُ تَجْفُلُ مِنْ صَفِيرِ الصَّافِرِ هَلَّا بَرَزْتَ إِلَى غَزَالَةَ فِي الْوَغَى بَلْ كَانَ قَلْبُكَ فِي جَنَاحَيْ طَائِرِ
✧ Those among the notables who died in this year ʿĀmir b. ʿAbd Allāh b. al-Zubayr b. al-ʿAwwām ʿĀmir b. ʿAbd Allāh b. al-Zubayr b. al-ʿAwwām: He narrated from his father and other Companions, and from a group of the Followers, and he was a righteous man who did not know evil. One day his stipend was brought to him, and he placed it in the mosque, then he got up and forgot it. Then he remembered, and said to his servant: "Enter the mosque and bring me my stipend." He said: "And where will I find it?" He said: "Glory be to God! Would anyone take what is not his?!" From ʿImrān b. Abī ʿImrān, who said: I heard Sufyān b. ʿUyaynah say: ʿĀmir b. ʿAbd Allāh purchased his soul from God, Mighty and Majestic, for nine bloodwits. From Qudāmah, who said: I heard Abū Mawdūd say: ʿĀmir b. ʿAbd Allāh b. al-Zubayr used to watch for the worshippers while they were prostrating—Abū Ḥāzim, Ṣafwān b. Sulaym, Sulaymān b. Suḥaym, and the like—and he would come to them with a purse containing dinars and dirhams, and place it near their sandals in such a way that they would feel it without noticing his presence. It was said to him: "What prevents you from sending it to them?" He would say: "I dislike that the face of any one of them should change when he looks at my messenger, and when he meets me." From ʿAyyāsh b. al-Mughīrah, who said: Whenever ʿĀmir b. ʿAbd Allāh b. al-Zubayr attended a funeral, he would stand at the grave and say: "Do I not see you narrow? Do I not see you patched? Do I not see you dark? If I am spared, I will surely prepare for you your provisions." And the first thing he would see of his property he would draw near to his Lord with it. His slaves would expose themselves to him when he departed from a funeral so that he might free them. Al-Zubayr said: My uncle Muṣʿab b. ʿAbd Allāh narrated to me, saying: ʿĀmir b. ʿAbd Allāh heard the muezzin while he was in his death throes—and his house was near the mosque—and he said: "Take me by the hand." It was said to him: "You are ill." He said: "Shall I hear God's caller and not answer?" So they took him by the hand, and he entered the Maghrib prayer and bowed one rakʿah with the imam, then died. 671 Naṣr b. ʿImrān, Abū Jamrah al-Ḍubaʿī Naṣr b. ʿImrān, Abū Jamrah al-Ḍubaʿī: He said: I used to push the crowd away from Ibn ʿAbbās, then I was afflicted with fever for some days and fell behind. When I came to him, he asked me about my delay, and I told him about the fever. He said: The Messenger of God ﷺ said: "Fever is from the heat of Hell, so cool it with water." He died in this year. Muḥammad b. ʿAlī b. ʿAbd Allāh b. ʿAbbās In this year, according to some, Muḥammad b. ʿAlī b. ʿAbd Allāh b. ʿAbbās died, and he entrusted his son Ibrāhīm with carrying out the matter of the call to them. The correct view is that he only died in the following year. Al-Qāsim b. Abī Bazzah In this year al-Qāsim b. Abī Bazzah died— Abū ʿAbd Allāh al-Makkī al-Qāriʾ, client of ʿAbd Allāh b. al-Sāʾib, a great Follower. He narrated from Abū al-Ṭufayl ʿĀmir b. Wāthilah, and a group narrated from him, and the imams declared him trustworthy. He died in this year according to the correct view, and it was said: a year after it. And it was said: in the year fourteen. And it was said: in the year fifteen. And God knows best. Muḥammad b. Shihāb al-Zuhrī Al-Zuhrī Muḥammad b. Muslim b. ʿUbayd Allāh b. ʿAbd Allāh b. Shihāb b. ʿAbd Allāh b. al-Ḥārith b. Zuhrah b. Kilāb b. Murrah, Abū Bakr al-Qurashī al-Zuhrī, one of the luminaries, among the imams of Islam, a great Follower. He heard from more than one of the Companions, and more than one of the Followers and others narrated from him. Al-Ḥāfiẓ Ibn ʿAsākir narrated from al-Zuhrī that he said: The people of Madinah were struck by severe hardship, so I set out for Damascus, and I had a large family. I came to its mosque and sat in the largest circle, and behold, a man came out from the presence of the Commander of the Faithful ʿAbd al-Malik b. Marwān and said: A question has come to the Commander of the Faithful, and he had heard something about it from Saʿīd b. al-Musayyab—but it had slipped his mind—concerning mothers of children, which he narrated from ʿUmar b. al-Khaṭṭāb. I said: I have memorized from Saʿīd b. al-Musayyab, from ʿUmar b. al-Khaṭṭāb. So he took me and brought me before ʿAbd al-Malik. He asked me: "Who are you from?" I gave him my lineage, and mentioned my need and my family. He asked me: "Do you memorize the Qurʾan?" I said: "Yes, and the shares of inheritance and the sunnahs." He asked me about all of that, and I answered him. So he settled my debt, ordered a gift for me, and said to me: "Seek knowledge, for I see in you a retentive eye and an intelligent heart." He said: So I returned to Madinah seeking knowledge and pursuing it. It reached me that a woman in Qubāʾ had seen a strange dream, so I went to her and asked her about it. She said: My husband died and left us a servant, a milk animal, and small palm trees; we drank from its milk and ate from its fruit. While I was between sleep and wakefulness, I saw as if my elder son—and he was strong—came forward, took the knife, and slaughtered the offspring of the milk animal, saying: "This one restricts our milk." Then he set up the pot, cut it up, and placed it in it. Then he took the knife and slaughtered his brother with it—his brother being small, as he had come. Then I woke up terrified, and my elder son entered and said: "Where is the milk?" I said: "The offspring of the milk animal drank it." He said: "It has restricted our milk." Then he took the knife, slaughtered it, and cut it into the pot. I remained anxious and fearful of what I had seen, so I took my young son and hid him in one of the neighbors' houses. Then I returned to the house, very anxious about what I had seen, and sleep overcame me, and I slept. In my sleep I saw a speaker saying: "Why are you grieved?" I said: "I saw a dream, so I am wary of it." He said: "O dream, O dream." And a beautiful, comely woman came forward. He said: "What did you want from this righteous woman?" She said: "I wanted nothing but good." Then he said: "O dreams, O dreams." And a woman lesser than her in beauty and comeliness came forward. He said: "What did you want from this righteous woman?" She said: "I wanted nothing but good." Then he said: "O confused dreams, O confused dreams." And a black, disheveled woman came forward. He said: "What did you want from this righteous woman?" She said: "She is a righteous woman, so I wanted to grieve her for a while." Then I woke up, and my son came and placed the food, and said: "Where is my brother?" I said to him: "He went to the neighbors' houses." So he went after him, and it was as if he was guided to him, and he came back kissing him. Then he placed him down, and we all sat together, and we ate from that food. The birth of al-Zuhrī and his characteristics Al-Zuhrī was born in the year fifty-eight, at the end of Muʿāwiyah's caliphate. He was short, with a sparse beard, having long hairs, and light sideburns. They said: He read the Qurʾan in about eighty days, and he sat with Saʿīd b. al-Musayyab for eight years or ten years, his knee touching his knee. He used to serve ʿUbayd Allāh b. ʿAbd Allāh, drawing brackish water for him, and he would go around to the hadith scholars with tablets, writing hadith from them. He wrote down from them everything he heard from them, until he became one of the most learned of people, or the most learned of them, in his time, and the people of his era came to need him. ʿAbd al-Razzāq said: Maʿmar reported to us from al-Zuhrī that he said: We used to dislike writing down knowledge, until these rulers compelled us to it, so we saw fit not to withhold it from any of the Muslims. Ibn Isḥāq said: Al-Zuhrī would return from ʿUrwah's presence and say to a slave girl of his who had a speech impediment: "ʿUrwah narrated to us; so-and-so narrated to us," and he would recite to her what he had heard from him. The slave girl would say to him: "By God, I don't know what you're saying." He would say to her: "Be quiet, you wretch, for I don't want you; I only want myself." Then he went as a delegate to ʿAbd al-Malik in Damascus, as was mentioned earlier, and he honored him, settled his debt, and assigned him a stipend from the treasury. Then he became one of his companions and close associates, and then he was likewise with his sons after him—al-Walīd, Sulaymān—and likewise with ʿUmar b. ʿAbd al-ʿAzīz, then with Yazīd b. ʿAbd al-Malik, and Yazīd appointed him judge along with Sulaymān b. Ḥabīb. Then he was in favor with Hishām, performed the pilgrimage with him, and he made him the teacher of his children until he died in this year, one year before Hishām. Ibn Wahb said: I heard al-Layth say: Ibn Shihāb said: I have never entrusted anything to my heart and then forgotten it. He said: He disliked eating apples and the leftovers of mice, and he would say: "They cause forgetfulness." And he would drink honey and say: "It aids memory." Poetry about Ibn Shihāb al-Zuhrī Concerning him, Fāʾid b. Aqram said: Leave that and praise the noble Muḥammad, and mention his favors upon the companions; And when it is said, "Who is the generous one with his wealth?" It is said, "The generous one is Muḥammad b. Shihāb." The people of the cities know his place, And the springtime of his assembly among the Bedouins. He buys the fullness of his bowls and extends them With broken backs of camels and the tearing of pure marrow. Ibn Mahdī said: I heard Mālik say: Al-Zuhrī narrated a hadith one day, and when he stood up, I took hold of his mount's bridle and asked him to clarify. He said: "You ask me to clarify? I have never asked a scholar to clarify, nor have I ever rebutted a scholar." Then Ibn Mahdī began to say: "And those are the long ones, and those are the campaigns." Yaʿqūb b. Sufyān narrated with his chain from Saʿīd—meaning Ibn ʿAbd al-ʿAzīz—that Hishām b. ʿAbd al-Malik asked al-Zuhrī to write down something of his hadith for his sons, so he dictated four hundred hadiths to his scribe. Then he went out to the hadith scholars and narrated them to them. Then Hishām said to al-Zuhrī: "That book has been lost." He said: "No matter." And he dictated those hadiths to them again. Then Hishām brought out the first book, and behold, he had not omitted a single letter. Hishām only intended to test his memory. ʿUmar b. ʿAbd al-ʿAzīz said: I have not seen anyone with a better way of delivering hadith when he narrated than al-Zuhrī. Sufyān b. ʿUyaynah said, from ʿAmr b. Dīnār: I have not seen anyone more precise in hadith than al-Zuhrī, nor anyone for whom the dinar and dirham were more insignificant. The dirhams and dinars were to al-Zuhrī only like dung. ʿAmr b. Dīnār said: I sat with Jābir, Ibn ʿAbbās, Ibn ʿUmar, and Ibn al-Zubayr, and I did not see anyone more orderly in hadith than al-Zuhrī. Imam Aḥmad said: The best of people in hadith and the most excellent of them in chains of transmission is al-Zuhrī. Al-Nasāʾī said: The most excellent of chains is: al-Zuhrī, from ʿAlī b. al-Ḥusayn, from his father, from his grandfather ʿAlī, from the Messenger of God ﷺ. Shuʿayb said, from al-Zuhrī: I spent forty-five years traveling back and forth from the Hijaz to Syria and from Syria to the Hijaz, and I never heard a hadith that I found novel. Al-Layth said: I have never seen a scholar more comprehensive than Ibn Shihāb. If you heard him narrate about encouragement and warning, you would say: "He is proficient in nothing but this." And if he narrated about the prophets and the People of the Book, you would say: "He is proficient only in this." And if he narrated about the Bedouins and genealogies, you would say: "He is proficient only in this." And if he narrated about the Qurʾan and the Sunnah, it was his hadith. Then he would follow it with a comprehensive supplication, saying: "O God, I ask You of every good that Your knowledge encompasses, in this world and the Hereafter, and I seek refuge in You from every evil that Your knowledge encompasses, in this world and the Hereafter." Al-Layth said: Al-Zuhrī was the most generous person I have seen. He would give to everyone who came and asked him, until when he had nothing left, he would borrow. He would feed people tharīd and give them honey to drink, and he would converse late into the night over the honey drink as drinkers converse over their drink, saying: "Serve us and relate to us." When one of them dozed off, he would say to him: "You are not one of the night conversers of Quraysh." He had a saffron-dyed dome, and wore a saffron-dyed wrap, and beneath him was a saffron-dyed carpet. Al-Layth said: Yaḥyā b. Saʿīd said: No one retains as much knowledge as Ibn Shihāb retains. ʿAbd al-Razzāq said: Maʿmar reported to us, saying: ʿUmar b. ʿAbd al-ʿAzīz said: "Adhere to Ibn Shihāb, for no one remains more knowledgeable of the past Sunnah than him." And Makḥūl said the same. Ayyūb said: I have not seen anyone more knowledgeable than al-Zuhrī. It was said to him: "Not even al-Ḥasan?" He said: "I have not seen anyone more knowledgeable than al-Zuhrī." It was said to Makḥūl: "Who is the most knowledgeable of those you have met?" He said: "Al-Zuhrī." It was said: "Then who?" He said: "Al-Zuhrī." It was said: "Then who?" He said: "Al-Zuhrī." Mālik said: When al-Zuhrī entered Madinah, no one else would narrate hadith there until he left. ʿAbd al-Razzāq said, from Ibn ʿUyaynah: The hadith scholars of the people of the Hijaz are three: al-Zuhrī, Yaḥyā b. Saʿīd, and Ibn Jurayj. ʿAlī b. al-Madīnī said: Those who gave legal opinions were four: al-Zuhrī, al-Ḥakam, Ḥammād, and Qatādah, and al-Zuhrī was the most learned in jurisprudence among them, in my view. Al-Zuhrī said: Three traits, if they are in a judge, then he is not a judge: if he dislikes blame and loves praise, and dislikes removal from office. Aḥmad b. Ṣāliḥ said: It was said: The most eloquent of their time were al-Zuhrī, ʿUmar b. ʿAbd al-ʿAzīz, and Mūsā b. Ṭalḥah b. ʿUbayd Allāh, may God have mercy on them. Mālik said, from al-Zuhrī, that he said: This knowledge with which God disciplined His Messenger ﷺ, and with which the Messenger of God disciplined his community, is God's trust to His Messenger, to deliver it as it was delivered to him. So whoever hears knowledge, let him make it a proof before him in what is between him and God, Mighty and Majestic. Muḥammad b. al-Ḥusayn said, with his chain from al-Zuhrī, that he said: Holding fast to the Sunnah is salvation. Al-Walīd said, with his chain from al-Zuhrī, that he said: Pass on the hadiths of the Messenger of God ﷺ as they came. Muḥammad b. Isḥāq said, from al-Zuhrī: Among the afflictions of knowledge are that the scholar is left until his knowledge departs, forgetfulness, and lying—and that is the severest of afflictions. Abū Zurʿah said, with his chain from al-Zuhrī, that he said: Reading to the scholar and listening to him are equal, if God Almighty wills. ʿAbd al-Razzāq said, with his chain from al-Zuhrī, that he said: When the sitting is prolonged, the devil has a share in it. Hishām b. ʿAbd al-Malik once paid off eighty thousand on his behalf—and in one narration: seventeen thousand—and in another narration: twenty thousand. Al-Shāfiʿī said: Rajāʾ b. Ḥaywah criticized al-Zuhrī for extravagance, and he used to borrow. He said to him: "I do not feel safe that these people will withhold their hands from you, and then you will be burdened with your trust." He said: Al-Zuhrī promised him that he would cut back. Then he passed by him after that, and he had set out food and arranged tables of honey. Rajāʾ stopped at him and said: "O Abū Bakr, this is not what you left us upon." Al-Zuhrī said to him: "Dismount, for the generous man is not disciplined by experiences." Some of them recited poetry in this meaning: He has clouds of munificence in his fingertips, whose rains are white silver and gold. He says in hardship: If I become wealthy a second time, I will curtail some of what I give and some of what I bestow. Until, when the days of ease return to him, you see his wealth being plundered among the people. Al-Wāqidī said: Al-Zuhrī was born in the year fifty-eight. He arrived at his estate on Tuesday night at Shaghab and Badā in the year one hundred and twenty-four, and stayed there. He fell ill there and died, and he instructed that he be buried on the roadside. His death was on the seventeenth of Ramaḍān of this year, and he was seventy-five years old. They said: He was trustworthy, abundant in ḥadīth, knowledge, and transmission, a jurist who was comprehensive. Al-Ḥusayn b. al-Mutawakkil al-ʿAsqalānī said: I saw the grave of al-Zuhrī at Adamā—which is beyond Shaghab and Badā in Palestine—raised and plastered. Al-Awzāʿī once stood over his grave and said: O grave, how much knowledge and forbearance is in you. Al-Zubayr b. Bakkār said: Al-Zuhrī died at his estate at Shaghab on Tuesday night, seventeen nights having passed of Ramaḍān, in the year one hundred and twenty-four, at seventy-two years of age, and he was buried on the roadside so that passersby would pray for him. It is also said that he died in the year one hundred and twenty-three. Abū Maʿshar said: In the year one hundred and twenty-five. The first is correct, and God knows best. Bilāl b. Saʿd b. Tamīm al-Sakūnī Among those who died during the caliphate of Hishām b. ʿAbd al-Malik, as Ibn ʿAsākir mentioned: Bilāl b. Saʿd b. Tamīm al-Sakūnī, Abū ʿAmr—and it is said Abū Zurʿah—the imam of the mosque in Damascus during the days of Hishām and the preacher of the people of Syria. He was one of the great ascetics and devoted worshipers, a man of constant fasting and prayer. He narrated from his father, who was a companion, and from Jābir, Ibn ʿUmar, Abū al-Dardāʾ, and others. A group narrated from him, among them Abū ʿAmr al-Awzāʿī, who used to write down the great benefits he uttered in his stories and sermons. Al-Awzāʿī said: I have never seen a preacher like him. He also said: No one's worship that I have heard of compares to what I heard about him; he used to pray a thousand rakʿahs in a day and night. Someone else, namely al-Aṣmaʿī, said: When he became drowsy on a winter night, he would throw himself in his clothes into the pool. One of his companions reproached him for that, and he said: The water of the pool is easier for me than the pus of Hell. Another, namely al-Walīd b. Muslim, said: When he said the takbīr in the miḥrāb, they heard his takbīr from al-Awzāʿ—I say: that is outside the Bāb al-Farādīs in the quarter of the Sūq Qumaylah today. He said: We could discern his recitation from ʿAqabat al-Shīḥ near the Dār al-Ḍiyāfah, meaning from near the Dār al-Dhahab inside the Bāb al-Farādīs. Aḥmad b. ʿAbd Allāh al-ʿIjlī said: He was a Syrian Successor, trustworthy. Abū Zurʿah al-Dimashqī said: He was one of the scholars, an excellent storyteller. Rajāʾ b. Ḥaywah accused him of Qadarite doctrine when Bilāl one day said in his sermon: Many a joyful person is deceived, and many a deceived person is unaware. Woe to him who has woe and is not aware; he eats, drinks, and laughs, and it has been decreed in God's command that he is among the people of the Fire. Woe to you in spirit, and woe to you in body; let the weepers weep for you for the length of time. Ibn ʿAsākir quoted some fine things from his eloquent sermons. Among them is his saying: By God, it is enough of a sin that God makes us disinclined to this world, yet we desire it. Your ascetic is desirous, your scholar is ignorant, and your striver is deficient. He also said: A brother who, whenever he meets you, reminds you of your share from God, or informs you of a fault in you, is more beloved to you and better for you than a brother who, whenever he meets you, places a dinar in your palm. He also said: Do not be a friend of God in public and His enemy in secret, and do not be two-faced and two-tongued, showing people that you fear God so that they praise you, while your heart is wicked. He also said: O people, you were not created for annihilation; rather, you were created for permanence. You are transferred from one abode to another, just as you were transferred from the loins to the wombs, from the wombs to this world, from this world to the graves, from the graves to the gathering, and from the gathering to Paradise or the Fire. He also said: Servants of the Most Merciful, you work in short days for long days, and in an abode of passing away for an abode of permanence, an abode of sorrow and toil for an abode of bliss and eternity. Whoever does not act with certainty, let him not trouble himself. Servants of the Most Merciful, if your past sins were forgiven, what you face ahead would still keep you occupied. If you acted as you should, you would truly be servants of God. Servants of the Most Merciful, as for what God has entrusted to you, you neglect it; and as for what God has guaranteed for you, you seek it! This is not how God described His certain servants. Do you have intellects in this world and are you heedless of what you were created for? Just as you hope for God's mercy for the obedience you perform, so fear His punishment for the sins you commit. Servants of the Most Merciful, has any informer come to tell you that any of your deeds has been accepted from you, or that any of your sins has been forgiven? Do you think that We created you in vain and that you will not be returned to Us? [Q 23:115] By God, if reward were hastened for you in this world, you would consider what has been imposed on you too little. Do you desire obedience to God for the sake of hastening a dwelling overwhelmed by calamities, and do you not desire and vie for a garden whose fruit is enduring and whose shade is eternal—that is the outcome of those who fear God, and the outcome of the disbelievers is the Fire [Q 13:35]? He also said: Remembrance is of two kinds: remembrance of God with the tongue is good and beautiful, and remembrance of God when facing what He has made lawful and unlawful is superior. Servants of the Most Merciful, one of us is asked: Would you like to die? He says: No. He is asked: Why? He says: So that I may do good deeds. Then it is said to him: Act. He says: Later. He does not love to die, and he does not love to act. The most beloved thing to him is to postpone God's work, mighty and glorious is He, while he does not like any delay in the goods of this world. Servants of the Most Merciful, a servant may perform a single obligatory duty among God's obligations, mighty and glorious is He, while neglecting everything else. Satan keeps giving him false hopes about it and making it seem attractive until he sees nothing short of Paradise. So before you perform your deeds, look at what you intend by them. If they are purely for God, mighty and glorious is He, then carry them out; if they are for other than God, do not burden yourselves, for you will have nothing. God accepts no deed except what is purely for Him, for He says: To Him ascends good speech, and righteous work raises it [Q 35:10]. He also said: God is not quick to punish you; He overlooks the slip, accepts the one who turns to Him, and calls the one who turns away. He also said: When you see a man who is obstinate, argumentative, and impressed with his own opinion, his loss is complete. Al-Awzāʿī said: The people of Damascus went out to pray for rain, and Bilāl b. Saʿd stood among them and said: O assembly of those present, do you not admit your wrongdoing? They said: Yes. He said: O God, You have said: There is no blame on the doers of good [Q 9:91], and we admit our wrongdoing, so pardon us and give us rain. He said: They were given rain that very day. He also said: I heard him say: I met people who would hasten between the noble deeds and laugh with one another, but when night covered them, they became monks. I also heard him say: Do not look at the smallness of the sin, but look at the One you have disobeyed. I also heard him say: Whoever takes the initiative in showing you affection has enslaved you through gratitude. Among his supplications was: O God, I seek refuge in You from the deviation of hearts, from the consequences of sins, from the destructive deeds, and from the misleading trials. Al-Jaʿd b. Dirham Al-Jaʿd b. Dirham, he was the first to say that the Qurʾān was created, and it is to him that Marwān al-Jaʿdī is traced—that is, Marwān al-Ḥimār, the last of the Umayyad caliphs, whose teacher was al-Jaʿd b. Dirham. His origin was from Ḥarrān, and it is said that he was among the clients of the Banū Marwān. Al-Jaʿd settled in Damascus, where he had a house near the qalānisiyyīn, next to the church, as Ibn ʿAsākir mentioned. I say: That is a quarter near the khawwāṣīn today, to its west, at the Ḥammām al-Qaṭṭānīn, which is called Ḥammām Qulaynis. Ibn ʿAsākir and others said: He took his innovation from Bayān b. Samʿān, and Bayān took it from Ṭālūt, the nephew of Labīd b. Aʿṣam and husband of his daughter, from Labīd b. Aʿṣam the sorcerer, may God curse him. Al-Jahm b. Ṣafwān al-Khazarī—and it is said al-Tirmidhī—took from al-Jaʿd. He lived in Balkh and used to pray with Muqātil b. Sulaymān in his mosque, and they debated until he was exiled to Tirmidh, then al-Jahm was killed in Iṣbahān—and it is said in Marw—by its governor Salm b. Aḥwaz, may God have mercy on him and reward him well on behalf of the Muslims. Bishr al-Marīsī took from al-Jahm, and Aḥmad b. Abī Duʾād took from Bishr. As for al-Jaʿd, may God curse him, he stayed in Damascus until he openly proclaimed the createdness of the Qurʾān, so the Umayyads sought him, and he fled from them and settled in Kūfah. There al-Jahm b. Ṣafwān met him and adopted this doctrine—may God curse them both. Then Khālid b. ʿAbd Allāh al-Qasrī killed him on the day of the Feast of Sacrifice in Kūfah. That was because Khālid addressed the people and said in that sermon: O people, offer your sacrifices, may God accept them, for I am sacrificing al-Jaʿd b. Dirham. He claimed that God did not take Abraham as a friend and did not speak to Moses directly—exalted is God above what al-Jaʿd says, high and great. Then he descended and slaughtered him with his own hand at the base of the pulpit—may God reward him and accept it from him. That was during the days of Hishām b. ʿAbd al-Malik. Hishām had sought him in Damascus when he proclaimed what he proclaimed, then he fled after that, and Hishām wrote to his governor Khālid b. ʿAbd Allāh al-Qasrī to kill him, so he killed him as we have mentioned. Al-Bukhārī narrated his story with Khālid in "The Acts of the Servants," as did Ibn Abī Ḥātim and others who wrote on the Sunnah, such as al-Ṭabarānī, Ibn Abī ʿĀṣim, and ʿAbd Allāh b. Aḥmad, and Ibn ʿAsākir mentioned it in the History. He mentioned that al-Jaʿd used to frequent Wahb b. Munabbih, and whenever he went to Wahb he would bathe and say: It gathers the mind. He used to ask Wahb about the attributes of God, mighty and glorious is He. One day Wahb said to him: Woe to you, O Jaʿd, stop this questioning; I think you are among the doomed. If God had not informed us in His Book that He has a hand, we would not have said that, and that He has an eye, we would not have said that. Then it was not long before al-Jaʿd was crucified, then killed. It is mentioned in his biography that he said to al-Ḥajjāj b. Yūsuf—and it is also attributed to ʿImrān b. Ḥiṭṭān: A lion against me, but in battle an ostrich, flat-footed, startled by the whistler's whistle. Would that you had come out to face Ghazālah in the fray; but your heart was in the wings of a bird.
Tarikh (al-Tabari) 2595No grade recorded
وَوَقَعَتْ بَيْنَ هِشَامٍ وَبَيْنَ الْوَلِيدِ بْنِ يَزِيدَ وَحْشَةٌ عَظِيمَةٌ بِسَبَبِ تَعَاطِي الْوَلِيدِ مَا كَانَ يَتَعَاطَاهُ مِنَ الْفَوَاحِشِ وَالْمُنْكَرَاتِ، فَتَنَكَّرَ لَهُ هِشَامٌ وَعَزَمَ عَلَى خَلْعِهِ وَتَوْلِيَةِ وَلَدِهِ مَسْلَمَةَ وِلَايَةَ الْعَهْدِ، فَفَرَّ مِنْهُ الْوَلِيدُ إِلَى الصَّحْرَاءِ، وَجَعَلَا يَتَرَاسَلَانِ بِأَقْبَحِ الْمُرَاسَلَاتِ، وَجَعَلَ هِشَامٌ يَتَوَعَّدُهُ وَعِيدًا شَدِيدًا وَيَتَهَدَّدُهُ، وَلَمْ يَزَلْ كَذَلِكَ حَتَّى مَاتَ هِشَامٌ، وَالْوَلِيدُ فِي الْبَرِّيَّةِ، فَلَمَّا كَانَتِ اللَّيْلَةُ الَّتِي قَدِمَ فِي صَبِيحَتِهَا عَلَيْهِ الْبُرُدُ بِالْخِلَافَةِ ; قَلِقَ الْوَلِيدُ تِلْكَ اللَّيْلَةَ قَلَقًا شَدِيدًا، وَقَالَ لِبَعْضِ أَصْحَابِهِ: وَيْحَكَ ! قَدْ أَخَذَنِي اللَّيْلَةَ قَلَقٌ عَظِيمٌ، فَارْكَبْ لَعَلَّنَا نَنْبَسِطُ، فَسَارَا مِيلَيْنِ يَتَكَلَّمَانِ فِي هِشَامٍ وَمَا يَتَعَلَّقُ بِهِ مِنْ كَتْبِهِ إِلَيْهِ بِالتَّهْدِيدِ وَالْوَعِيدِ، ثُمَّ رَأَيَا مِنْ بُعْدٍ رَهْجًا وَأَصْوَاتًا وَغُبَارًا، ثُمَّ انْكَشَفَ ذَلِكَ عَنْ بُرُدٍ يَقْصِدُونَهُ بِالْوِلَايَةِ، فَقَالَ لِصَاحِبِهِ: وَيْحَكَ ! إِنَّ هَذِهِ رُسُلُ هِشَامٍ اللَّهُمَّ أَعْطِنَا خَيْرَهَا. فَلَمَّا اقْتَرَبَتِ الْبَرُدُ مِنْهُ وَتَبَيَّنُوهُ تَرَجَّلُوا إِلَى الْأَرْضِ، وَجَاءُوا فَسَلَّمُوا عَلَيْهِ بِالْخِلَافَةِ، فَبُهِتَ وَقَالَ: وَيْحَكُمْ ! أَمَاتَ هِشَامٌ ؟ قَالُوا: نَعَمْ. قَالَ: فَمَنْ بَعَثَكُمْ ؟ قَالُوا: سَالِمُ بْنُ عَبْدِ الرَّحْمَنِ صَاحِبُ دِيوَانِ الرَّسَائِلِ. وَأَعْطَوْهُ الْكِتَابَ فَقَرَأَهُ، ثُمَّ سَأَلَهُمْ عَنْ أَحْوَالِ النَّاسِ، وَكَيْفَ مَاتَ عَمُّهُ هِشَامٌ فَأَخْبَرُوهُ. وَلَمَّا رَأَى الْوَلِيدُ تَقْصِيرَ هِشَامٍ فِي حَقِّهِ خَرَجَ فِي نَاسٍ مِنْ خَاصَّتِهِ وَمَوَالِيهِ، فَنَزَلَ بِالْأَزْرَقِ مَنْ أَرْضِ بَلْقَيْنِ وَفَزَارَةَ عَلَى مَاءٍ يُقَالُ لَهُ: الْأَغْدَقُ، وَخَلَّفَ كَاتِبَهُ عِيَاضَ بْنَ مُسْلِمٍ، وَقَالَ لَهُ: اكْتُبْ إِلَيَّ مَا يَحْدُثُ قِبَلَكُمْ، فَقَطَعَ هِشَامٌ مَا كَانَ يَجْرِي عَلَى الْوَلِيدِ، وَضَرَبَ عِيَاضًا ضَرْبًا مُبَرِّحًا، فَلَمْ يَزَلِ الْوَلِيدُ مُقِيمًا بِتِلْكَ الْبَرِّيَّةِ حَتَّى مَاتَ هِشَامٌ، وَوَصَلَتْ إِلَيْهِ الْخِلَافَةُ، فَسَأَلَ عَنْ كَاتِبِهِ عِيَاضٍ، فَقِيلَ: يَا أَمِيرَ الْمُؤْمِنِينَ لَمْ يَزَلْ مَحْبُوسًا، حَتَّى نَزَلَ أَمْرُ اللَّهِ بِهِشَامٍ، فَلَمَّا صَارَ فِي حَدٍّ لَا تُرْجَى الْحَيَاةُ لِمِثْلِهِ أَرْسَلَ عِيَاضٌ إِلَى الْخُزَّانِ: احْتَفَظُوا بِمَا فِي أَيْدِيكُمْ، وَلَا يَصِلَنَّ أَحَدٌ مِنْهُ إِلَى شَيْءٍ، فَأَفَاقَ هِشَامٌ إِفَاقَةً، فَطَلَبَ شَيْئًا فَمَنَعُوهُ، فَقَالَ: أُرَانَا كُنَّا خُزَّانًا لِلْوَلِيدِ، ثُمَّ مَاتَ مِنْ سَاعَتِهِ. فَخَرَجَ عِيَاضٌ مِنَ السِّجْنِ، فَخَتَمَ أَبْوَابَ الْخَزَائِنِ، وَأَمَرَ بِهِشَامٍ فَأُنْزِلَ عَنْ فَرْشِهِ، فَمَا وَجَدُوا قُمْقُمًا يُسَخَّنُ لَهُ فِيهِ الْمَاءُ حَتَّى اسْتَعَارُوهُ، وَلَا وَجَدُوا كَفَنًا مِنَ الْخَزَائِنِ، وَكَفَّنَهُ غَالِبٌ مَوْلَى هِشَامٍ.
✧ A great estrangement occurred between Hishām and al-Walīd b. Yazīd because of al-Walīd's engaging in the indecencies and abominations he used to engage in. Hishām became hostile toward him and resolved to depose him and appoint his own son Maslama as heir apparent. Al-Walīd fled from him to the desert, and they exchanged the vilest correspondence, Hishām threatening him with severe threats and menacing him. Matters remained thus until Hishām died, with al-Walīd in the wilderness. On the night in whose morning the messengers would reach him with the caliphate, al-Walīd was greatly agitated, and said to one of his companions: 'Woe to you! A great agitation has seized me tonight. Mount, perhaps we may find some diversion.' So they rode two miles, talking about Hishām and his letters to him with menaces and threats. Then they saw from afar a dust cloud, voices, and a haze. It revealed messengers making for him with the authority. He said to his companion: 'Woe to you! These are Hishām's messengers. O God, grant us its good.' When the messengers drew near him and recognized him, they dismounted to the ground, came forward, and greeted him as caliph. He was dumbfounded and said: 'Woe to you! Has Hishām died?' They said: 'Yes.' He said: 'Who sent you?' They said: 'Sālim b. ʿAbd al-Raḥmān, the head of the chancery.' They gave him the letter, and he read it. Then he asked them about the people's circumstances and how his uncle Hishām had died, and they told him. When al-Walīd saw Hishām's neglect of his rights, he went out with some of his close associates and clients, and encamped at al-Azraq in the territory of Balqayn and Fazāra, at a watering place called al-Aghdaq. He left behind his secretary ʿIyāḍ b. Muslim and told him: 'Write to me of whatever occurs in your vicinity.' Hishām cut off the allowances that had been paid to al-Walīd, and had ʿIyāḍ beaten severely. Al-Walīd remained in that wilderness until Hishām died and the caliphate reached him. He asked about his secretary ʿIyāḍ, and was told: 'O Commander of the Faithful, he remained imprisoned until God's decree befell Hishām. When Hishām reached a state in which life could no longer be hoped for him, ʿIyāḍ sent to the treasurers: "Keep careful guard over what is in your hands, and let no one take anything from it." Hishām regained consciousness for a moment and asked for something, but they refused him. He said: "It seems we were treasurers for al-Walīd." Then he died on the spot.' So ʿIyāḍ came out of prison, sealed the doors of the treasuries, and gave orders concerning Hishām, and he was removed from his bed. They could not find a flask in which to heat water for him until they borrowed one, nor could they find a shroud from the treasuries, and Ghālib, a client of Hishām, shrouded him.

Showing the first 500 hadith of this chapter.